Samraiccha Kaha Chattha Bhavo

Author(s): M C Modi
Publisher: Gurjar Granthratna Karyalay
Catalog link: https://jainqq.org/explore/032032/1

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লিহিৰিলহিঙ্গা। समराइच्चकहा॥
मधुसुदन दि. मोदी

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Prakrit Granth-mala No. 7.
Samaraicca-kaha
Of
Haribhadra Sūri
सारहारभरिरइयाए समराइच्चकहाए छट्ठो भवो ॥
Edited
With Text, Sanskrit Tippani, Notes Translation and Vocabulary
By M. C. Modi M. A; LL. B. Sometime Fellow Sir P. B. Collogo, Poona,

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Published by: Shambhulal Jagasbi Shah Gurjar-Grantha-Ratna Karyalaya Gandhi Road
Ahmedabad.
1936
Printed by Maganlal Bakorbhal Patel at the Surya-Prakasha Printing Press. Pankore Naka - Ahmedaba d.

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Introduction
The text of the present volume contains the sixth chapter of the famous romance of Haribhadra-Sūri, Samarāiccakbā. The whole work contains in all nine chapters-being the development of traditional verses which are quoted in the Bhūmikā by the author himself (See #. #. 19. 8-2. my Edition. P. 5 verses 23-25. ufuri a goaryffoft etc.) The origin of all these narratives of the nine chapters is from the sinful resolve of Agnis'arman born out of the hatred to Gunasena, “ ar CETER TE TEHERİ ET À Eht (#. #. 2. 8–2. P. 24. verse 59.) The sixth chapter is the narrative of the sixth birth of this pair. After four births, Agnis’armán is born as Laxmi and Gunasena is born as Dharana. Laxmi therefore in our narrative is inimical always to Dharana until her death. Laxmi attains the hell destined for her and Dharana obtains the place destined for him in the heavenly world Arana in the Vimana-heaven Chandrakänta.
Haribhadra calls this romance as one belonging to the type of Dharmakathā or religious romance. Its guiding motivation is

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derived from religion. Haribhadra speaks about it in details in Bhūmikā. ( See. . 27. f-2 P. 3. lines 3-7.; P. 4. lines 13-14.)
The name of the present work is Samaraicca-Kahā as it popularly goes, though Haribhadra himself has named it SamarāiccaCariya. Uddyotana, the famous author of Kuvalayamala calls it Samara-miyanka. Deva. candra, the teacher of famous Hemacandra speaks of it "AUT & W et FACEUT farfurchfar 3t' (See a. F. 7. 8-2. Intro. P. vi.-vii. )
The date of Haribhadra is between 700 A. D. to 778 A. D. The lower limit of Haribhadra's date is fixed by Uddyotana's Kuvalayamālā. In the introduction of Kuvalayamala, he mentions Haribhadra as his preceptor in canonical literature and logic. Now Uddyotana's date is fixed as 778 A. D. by his own evidence. The upper limit of Hari. bhadra's date is fixed by the quotations from the authors cited by him in his numerous works, especially from Kumarila, Dharmakirti, Bhartrihari and others. These quotations can safely help us to fix the upper limit of his date as 700 A. D. or thereabout (See. F
. a. 8~ Intro. vii-xiv.)

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Haribhadra was a Brāhmana well-versed in Brahmanic lores. He belonged to free or. Chitor where he seems to have stayed upto his initiation. He was converted to Jainism by the preachings of a nun named Yakini. As a homage to her, Haribhadra always styles himself in his works as the son of Yākini. Haribhadra, as is pointed out, was also well-versed in Buddhism. His literary activity as a theologion was tremendous. The tradition as early as that of 1068 A. D. mentioned by Abhayadeva, describes Haribhadra as the author of 1400 works. The works presently available according to the list drawn up by Muni Shri Jinavijaya are 28 in all, twenty of which are printed. Haribhadra styles himself as Virahanka, at the end of so many of his works, Prabhāvakacharitra IX 48-256 mentions the legendary account for this gay of fatais. It says that Haribhadra had two nephews, who secretly studied Buddhism though at heart true Jaina. They were killed by Bhuddhists when they found them out as the followers of Jainism. Haribhadra felt very much; and on account of this incident, he always styl. ed himself as fatain at the end of his works.

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The contents of the Sixth Bhava are as under
In the town of Mākandi, there lived a merchant named Bhandhudatta. His wife was Haraphrabha. She had a dream in which she saw the goddess of wealth entering her womb. After due period, she had a son who was named Dharana. (P.3-5 1. 11.) In the meantime, the soul of Vijaya was born as Laxmi, the daughter of merchant Kārtika. She was in due course, married to Dharana. She began to conceive hatred for Dharana on account of the impressions of her previous births. ( P. 5. 1. 22)
Once on the festival of Madana Trayodashi, Dharana went out with a chariot to the garden Malayasundara. While he was about to pass through the city-gate, the son of merchant Panchanandi by name Devanandi was entering the city. They had a tussle as to who should take aside his chariot to allow the other's to pass through. None of the two yielded. Both the chariots stood standstill at the city-gate hampering the traffic of the city. The leaders of the town met and four persons were appointed to rebuke

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them for their vain pride, as neither of them earned wealth by his own exertions. Dharana proposed that both of them should undertake a journey for business and that the chariot of one who earned more wealth within a year, should pass through the gate first on the same day of the next year. Devanandi agreed to this. The document was.drawn up, duly signed and deposited in the store-house of the town. They were furnished with goods worth five lacs of Dināras each, They started taking their caravans with them. Their wives also accompanied them. (P. 8 I. 17.)
On the way, Dharana saw a young Vikyūdhara named Hemakundala jumping up and falling down. Dharana approached and asked him the reason. He narrated the account:
Once upon a time, a Vidyadhara named Vidyunmālin came to his father from the Vindhya mountain, On the way, he passed through Ujjains where he met with an occurrence which distressed him very much. He narrated the story of the occurrence to the father of Hemakundala.
There was a king named S'riprabha in

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Ujjaini. He had a daugbter named Jayas'ri, who was offered to Sri-Vijaya, the Vatsa prince, though asked for in marriage by S'is'upala, the king of Konkana. When the wedding was being held, the princess was carried away by S'is'upāla. S'rivijaya pursued and killed him, but was himself severely wounded. Jayas'ri took then a vow to abstain from food, as long as S'ri-vijiya would take none. Vidyunmālin then feared for the lives of both of them. (P. 10. 1. 13.)
Hemakundala heard this. He remembered what he heard about the miraculous herb from a friend. He flew to Himalaya with the aid of a spell. He brought the herb and while returning, came down to take rest. When he again tried to fly up, he forgot a syllable of the spell and therefore jumped up and fell down. He asked Dharana if he could help him by taking the herb to S'ri-vijaya at Ujjaini. Dharana asked him to repeat the spell if it was commnicable, even in a faulty manner. Hemakundala repeated it; and Dharana then corrected it with the help of his Padānusărin powers. The young Vidyadhara was very much pleased; he gave to Dharana a piece of the

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herb, and went his way. Dharana came back to the camp( P. 12. I. 13 )
One day, he heard not very far from his camp some young S'abaras weeping. He approached them and asked them the reason why they wept. They said, their master Kalasena was badly fractured in head in his duel with the lion, and was on his deathbed. His wife, though pregnant, wished to kill herself. Kālasena did not like it. He wished therefore to call her relatives who might dissuade her from her resolve. S'abara youths were sent to bring her parents and as they could not bear the grief, they wept like women. Dharana said, “He would be able to help them.” They became glad. Dharana went to Kālasena and with the aid of the herb, he cured Kālasena. Kalasena favoured him with giving up hunting throughout his life. (P. 14. 1. 23)
Some days passed away. Dharana saw in the place called Ayamukhi, a Chandala named Maurya being taken to the executionground by policemen, though he was innocent. Maurya entreated the caravan to save him. As Dharana felt he was innocent and as it was a fast-day of Amavasyā, Dharana

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interceded for him and got him released by getting orders from the king. Maurya became very glad and after promising he would be ever obliged to him and help him if it came to that, he went his way. ( P. 16. 1. 10.)
On this side Dharana went further. On the way, the caravan arrived at Kadambari forest where they encamped. It was a thick and terrible forest infested with wild beasts. In the night, they were attacked by S'abara horde, whom the caravan-guards at the outset repulsed. But the S'abaras mobilised again and on account of sheer strength of number, they routed the caravan. Dharana had also to retreat. S'abaras took many prisoners and went to Kālesena. They offered him their booty. Kālasena while inspecting the prisoners found one Sangamaka whom he recognised as he had come along with Dharana who cured his fractured skull. Kälasena felt much pain as he had attacked his benefactor and he sent out his S'abaras to find out Dharana. He felt remorse and took a vow to enter fire if Dharana was not found and restored to property within five days. He also took a vow before Kādambari the family-goddess, to offer her the sacrifice of ten men if Dharana

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was found alive. He also went out in search of Dhrana. (P. 20. I. 9.)
Now Dharana, with only that piece of herb with him and Laxmi, was wandering about the mountain Pilindha-Nilaya, after the defeat and destruction of his caravan. Laxmi on account of these hardships was much tired and fainted. He shampooed her and she regained consciousness. She said, she was thirsty. Dharana went in search of water. He climbed the tree to see if he could find it but though he saw it, he could not get it. He remembered the recipe that with the help of the juice of the Tuvaritthia herb. the blood could be turned into water. He thought after taking out blood, he would be able to heal up his own wound. He also planned to take out some flesh from his thigh. He did as he had planned. He cooked the flesh in the forest-conflagration and offered both flesh and water which Laxmi took, (P. 22.1. 14.)
After some time, they arrived at a place called Mahāsara, and put up at the temple of Yaks'a, outside the town as it was night. Laxmi said she was thirsty. Dharana there. fore brought water from the river in a bowl.

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Dharana then fell asleep. In the meantime there was a great noise outside the temple. A thief named Chandarudra was pursued by policemen. Chandarudra had stolen king's property. He entered the temple and was helped by Laxmi out of her hatred to Dharana. Chandarudra promised to take her with him and she promised to give him water which would help them to be invisible with the aid of a thief's pill named 'the chariner of others' sight' in possession of Chandarudra. They put the stolen jewels before Dharana who was asleep and became invisible. The policemen arrested Dharana in the morning. Dharana, who blamed his fate, was carried to the king. After a time, by king's order, he was sentenced to be executed and was entrusted to Chandālas for execution. The policemen gave him over to Chandālas. It was Maurya's turn on the day to carry out execution. Maurya, who was obliged by Dharana, released him out of gratitude. Dharana wandered about and came to the river Rijupālikā. (P. 28. 1. 17.)
Chandarudra along with Laxmi, after leaving the Yaksha temple, had come in the vicinity of the Rijupālikā. He began to dis

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trust Laxmi who had been unfaithful to her own husband. He took out her jewels and left her. She wandered about and found Dharana. He recognised her and she wept. She said, she had been out to make water and the thief, in the meanwhile, carried her away. Dharana was glad that she was at least chaste and had not resorted to usual female treachery. They then started from that place with a view to leave Laxmi at her maternal uncle's place in Dantapura. (P. 30. I. 9.)
On the way, he was seen by the S'abaras of Kalasena. Kālasena had in the meantime prepared to enter fire, after giving the promised sacrifice of ten men to Chandikā or Kādambāri, his family-goddess, though his object was not fulfilled. He instructed his men to hand over the caravan to Dharana's elder. In the meanwhile Dharana was brought to Chandikā's temple. The poet describes here Chandika's temple and its surroundings. At that time, the human sacrifice was to be offered to Chandikā. The first was the turn of Durgilaka, an errand-boy. Dharana felt for him and offered himself for the sacrifice instead of the errand-boy, who was much

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dejected as he bad to lose life, Dharana sent his request to Kālasena who found it extraordinary and just befitting Dharana. Kālasena then recognised Dharana, and became very glad. Dharana advised him to give up injury to living-beings even in sacrifices which can be better performed with the offerings of flowers, rice and scented things etc. Then Kālasena took Dharana to his own place along with the prisoners who were set free. The prisoners who were set free, were giveu some property and were permitted to go. (P. 36. I. 2.)
Dharana stayed there some days and went afterwards to his own place with money. The leaders of the town came to receive him. They counted his property which amounted to one crore and a quarter. Devanandi came back after half a month and his property only amounted to half a crore. On the festival of Madana Trayodashi, the leaders asked him to take out his chariot first. He declined their request calling such things simply childsh. (P. 36. I. 15.)
After some time, he, who had spent all his earnings in good works, thought again

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to undertake a journey for earning wealth. He took his father's permission and went to the city of Vaijayanti, He could not find much profit in selling his wares. So he thought to go to the opposite shore. He got the ship made ready and started towards China. There was a storm in the sea. The ship wrecked. With the help of a plank, he arrived at Suvarna-dvipa. He lighted fire there and he· found that the fire turned the soil into gold. He prepared several bricks, marked them with his name and made them into blocks. He fixed up the broken balves of the boat and putting gold blocks in it he was preparing to go. In the meantime, there passed by the ship of Suvadana, with merchandise of little worth. He saw Dharana, and stopped his ship. Dharana put his gold blocks in the ship and promised him to give a lac worth of gold, when the ship would reach the shore. Suvadana said he did not mind gold so much as he did Dharana's life. By luck, Laxmi was also taken up on the ship. Dharana recognised her and became very glad. (P. 40. I. 5.)
While the ship was on the way, the guardian demoness of Suvarna-dvipa came

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IS
there producing terror. She demanded that her wealth could not be taken without offer. ing a human sacrifice, and threatened to destroy the ship if her demand were not satisfied. Out of consideration to Suvadana, Dharana became prepared to offer himself as a sacrifice to hor; and Laxmi with her inward hatred towards him, supported him in his resolve. He threw himself into the sea and the demoness took him away, piercing him with a pike (P. 41, I. 2.)
In the meantime Hemakundala, that Vidyadhara whom he had previously saved, saw him. Hemakundala knew the demoness, and saved him from her. Dharana then ask. ed him the account of S'rivijaya. Hemakundala, taking Dharana, went to Ratna-dvipa. The poet gives a long description of Ratna-dvipa. Hemakundala told Dharana that they would go to a Kinnara named Sulochana who was his friend, and that he would take some jewels from him for Dharana and would lead him to Devapura where he should wait for his wife. They did so. Dharana was given jewels. He was left outside, Hemakundala then went away. (P. 45. I. 2.)
Merchant Toppa saw him and being

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prepossessed in his favour, took him to his own house, Dharana deposited his jewels with him. (P. 45. 1. 11.)
On the other side, Suvadana, seeing the great amount of gold and a beautiful woman like Laxmi in his ship, was tempted to take Laxmi as his wife and gold as his own property. As Dharana was dead, he felt he was safe. Laxmi, out of hatred to Dharana, yielded to him. The ship arrived at Devapura. Suvadana saw the king, offered his presents and pleased the king who allowed his goods to come in duty-free. (P. 46. I. 6.)
In the meantime, Dharana who was in Devapura came to know that the ship had arrived from China. He went to the seashore and found Suvadana and Laxmi both of whom recognised him. They found their position rather difficult and wanted somehow to dispose off Dharana. Laxmi asked him to stay with her overnight instead of going to the city. Dharana did this. In the "night he was given a drink; and while he was senseless with intoxication, Laxmi put a noose about his neck to kill him but he bent down. Laxmi thinking that he was dead, left Dharana on the shore and went to the ship.

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After some time, Dharana became conscious. He could not understand his position. After a time he realised the perfidy of Laxmi for certain. In the meantime, the men of Toppa came searching for him. They saw him and took him to Toppa who was unhappy as he did not come home in the night. Toppa asked him to narrate the whole account, Dharana told about the perfidy and unchastity of his wife and faithlessness of Suvadana, Toppa got angry and approached the king. Though Dharana was unwilling to proceed, Toppa whom Dharana considered as his elder, pressed him. Suvadana was examined and afterwards Laxmi also was called. They totally denied the charge and even said that both of them Laxmi and 'Suvadana did not even know him. Dharana did not like to defend himself. Toppa however was very determined and even expressed to go through ordeals to set right the cause of Dharana. Dharana, seeing that he was putting Toppa in difficulty, said that the proof for the rightness of his cause existed as the gold-blocks were marked with his name. The goldblocks were asked for. The king saw them but he did not find Dharana's name on them.

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19 Dharana then asked the king to get the blocks broken and see inside. The blocks were broken and Dharana's name was found on the blocks. Suvadana was immediately sentenced to death but was saved through the intercession of kind-hearted :Dharana. Laxmi was banished. (P. 53. I. 3. )
Ths king then asked Dharana to take charge of his property. The king sent his officers along with him. The property was duly taken by Dharana. Dharana offered Suvadana to take as much gold as he wished; for he had considered his life of greater value than the gold worth a lac he offered him, when he took him with his property on the ship. Suvadana felt ashamed. Dharana gave him gold worth eight lacs. After settling his affairs, he went to Toppa. (P.53. I. 18.)
After taking his meals with Toppa, he asked Toppa to give him three promises. Toppa agreed. With the first promise, he asked Toppa's treasurer to return him his jewels, which the treasurer did. With the second promise, he took half of them; and with the third promise, he made Toppa accept the other half. Toppa, feeling Dharana

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would take ill, accepted them. (P. 54. I. 21.)
Then Dharana went to his own city. The king came out to receive him. Dharana was led then to the royal palace where he was duly honoured. Then he went his home. There he offered charities etc. His parents asked him about Laxmi. He felt dejected. The parents did not further ask him thinking it would wound his feelings and that Laxmi might have done that usual female perfidy. The king then came to him and Dharana, being pressed by the king as to what order he wanted to promulgate, asked for the release of all prisoners and non-injury to all living-beings. The king promulgated this order, with due striking of prison-gongs, After spending there some time with Dharana, the king went away (P. 56. I. 3.)
Once Dharana went to garden Malayasundara, where he saw Revilaka, a son of a noble man, sporting with his beloved. He was reminded of Laxmi and her perfidy. There he, being dejected of this world, went with his friends to the grove of As'oka trees. He found there a great teacher named Arahadatta. Arahadatta and other hermits offered them religious benediction. They sat

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on the ground. In order to test the sincerety of his intention, the saint first enlarged upon the hardships of monastic life. Dharana did not budge from his resolve. Arahadatta then admired his enlightenment and in illustration of how difficult it is to get knowledge, he narrated his own life. (P. 58. 1. 18.)
Arahadatta's Tale
There is a city named Achalapura. There Jitas'atru was the king. He had two sons. Aparajita and Samaraketu. Aparajita was the heir-apparent and the other as a prince was put in charge of Ujjiaini. Once a border prince, Samarakesari attacked Achalapura and Samaraketu started with the army to punish him. After defeating him, when he was returning, he saw a teacher named Rādha. He felt averseness to the world. After duly hearing religion from him, he took to hermit's life. He arrived at a place called Tagara. There came from Ujjaini, the pupils of teacher Rahu, the pupil of teacher Radha to Tagarā, He asked him the news of his monastic life there. They said everything was all right except that the sons of the king and

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the royal chaplain produced troubles for hermits. (P. 89. I. 53.)
Aparājita thought to go to set the matter right at Ujjaini. He asked the permission to go to Ujjaini, which he gave. He went there and entered the fold of Rahū Kshamas'raman. The time for alms came; and he asked which houses were prohibited for begging them. The hermits asked him to stay at the monastery and not to go out; for he had a vow to beg his own alms and he asked which houses were prohibited for the same. A boy-pupil showed the houses and also particularly the one where princes dwelt, calling it the house of an adversary. Aparajita entered it first, and called out loudly the religious benediction. The servants asked bim to go away quickly, thinking he would be maltreated. But he feigned deafness and cried out more loudly. The princes on the terrace heard this and came. The door was closed. The princes asked him to dance. He agreed to do it if somebody played upon the instruments. The princes agreed to play upon instruments. They gave false beats. The hermit apparently became angry and scolded them as ignorant sons of a cowherd.

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This made them angry; and each of them attacked the hermit in turn and each of them had his limbs dislocated by the hermit, who know the art of fighting. The boys fainted. The hermit, after opening the door went out and sat at a lonely place rapt in the study of scriptures. The servants tried to make the boys conscious but in vain. They informed the king who went to teacher Rahu, and related the matter to him. He said that none from his fold might have done that, as the hermits of Jaina fold would never do such a thing for food. At last Aparajita was pointed out. The king went to him and recognised him. He requested him to set right the dislocated joints of the boys and bring them to consciousness. He agreed on the condition that along with setting the limbs right, he would also put in them right conduct. The king agreed, if the boys had no objection. Then the hermit came to them and put in them speech by bringing life only in the mouth, The hermit showed them their fault and asked them to take to hermit's life. They repented and agreed. Then he set right the limbs. After some time, the son of the chaplain had in him a

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little taint of malice towards his teacher. He neither censured the teacher nor confessed his malice before him. In due course he died and was born in Is'ana-heaven, where he enjoyed celestial pleasures. (P. 63. I. 10.)
One day the god felt, on account of the signs that appeared, that his life in heaven was then ending. He at last decided to consult Tirthankara Padmanabha as to where he should be reborn and whether he would be readily enlightened or not. Padmanabha said that he would be tardily enlightened through his brother As'okadatta, called by the other name Muka on account of the following reason. (P. 65. I. 7.)
Nagadatta, the son of merchant Tapasa of Kaus'ambi, was married to Bandhumati. His father Tapasa after his death was born in his house as a pig and was killed by a woman-cook on the day of festival. He then again was born there as a serpent, and the servants, who came there on the alarm being raised by the woman-cook, killed the serpent. He was then born as a son to his son and was named As'okadatta. He somehow had the knowledge of this previous lives.

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Being aware that his daughter-in-law was his mother, and his son a father, he did not know how to address them. He therefore decided to remain mute, whence he got the name Mūka. Thus twelve years passed away. A monk of superhuman knowledge named Meghana da came there and he sent his monk to recite to him the verge containing the description of his previous births. He replied that he would follow the advice of the saint and went to see him. The people were astonished to find him speaking; but still they called him Muka. (P, 67, I. 14.)
Padmanabha also told the god that he would be awakened on the Siddhāyatana peak of the Vaitādhya mountain on the sight of his own earrings. The god after hearing this, went to As'okadatta at Kaus'āṁbi, and narrated to him the account as told by Ti. rthankara. He led him to the Vaitadhya mountain and in a cave on the Siddhayatana peak, the earrings were deposited. The god gave him the desirg-yielding jewel in. structing that it should lead him to the Vaitadhya mountain, and that it would serve one purpose belonging to this world one day when thought over. The god went away

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and falling from heaven in due course was born in the womb of Bandhumati. Bandhumati had a pregnancy-desire for mangoes which could not be then had. As'okadatta then contemplated on the desire-yielding jewel and got the mangoes after which she had a happy delivery. A son was born to her and he was named Arahadatta. (P. 68. I. 21.)
Arahadatta was taken by As’okadatta toʻmonks and he asked him to bow to monks but he did not. His leanings were towards sensual pleasures, and he married four wives. As'okadatta, leading a faultless monk's life, died and became a god. He saw that Arahadatta was not coming to the right path. He put in him virulent dropsy and Arahadadatta got so much pain that he decided to enter fire. No remedy would help him. (P.70.1. 7.)
Now the god taking the form of S'abara physician came there and undertook to cure him on the condition he should take the renunciation or follow him with his instrument-bag. He agreed to take to hermit's life and by his magic skill, he cured him. Arahadatta took to hermit's life through

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one monk of the Jaina Order who came there ; but was soon disgusted the life of constraint and came back home. He began to lead his former unrestrained life. (P. 73. 1. 25.) The god saw this. He put in him even more virulent form of dropsy. The S'abara physician was found out by his relatives. He was cured on the condition that he should take to hermit's life which he did. He again was disgusted and came back. The god again put in him even more virulent disease. The relatives scolded Arahadatta for his ways and they found out the S'abara physician who cured him and took him with himself on the condition that he would follow and obey him throughout (P. 75. 1. 8.) The S’abara physician was the god. He produced an illusion of a village on fire. The god ran to extinguish it with a bundle of grass. Arahadatta uttered his surprise at this way of extinguishing fire while the god said that it was not more foolish than taking to secular life after taking renunciation. He did not understand it. The god then began to take the thorny way, leaving aside the main path. Then Arahadatta expressed his surprise to which god said that

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it was not more foolish than taking to secular life after renunciation. Arahadatta still had no knowledge. Then he created another illusion. In some shrine, people were putting up the idol of an Yaksha for worship and the idol tumbled down. This happened so many times that Arahadatta expressed his surprise at this. The god said that it was not stranger than one who though raised to the revered position of a hermit's life, tumbled down again in secular life. Arabadatta was · not enlightened. Then the god created an
other sight. They saw a bull fractured and bruised in all limbs. The bull had tumbled in the well with the desire of having few straws of Dūrvā grass, leaving up fine Junjumaya grass only at a field's distance. 'The god explained to him that like a foolish bull, he abandoned unlimited happiness of attaining absolution; for, the worldly happiness was not worth even two straws. Araha. datta at last was enlightened. He was taken to the Vaitādhya mountain. The earrings were shown. He recognised his brother As'okadatta. He recollected his former births and took to renunciation. (P. 18. I. 5.)

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[The main story continues. ]
Dharana then took the hermit's life and taking to various observances, he acquired the fitness to take the observance of going alone. He came to Tamralipti and was in meditation outside the city in the garden. There also had come Laxmi who after her banishment was found out by Suvadana and taken as a wife. Laxmi saw Dharana and recognised him. The old malice again took hold of her. She thought of proving him a thief by putting her necklace with a broken string before him and raise alarm. She did so and the policemen came running there to put him under arrest. He was taken to the gallows but the gallows instead of piercing him fell down.
The people and the king were convinced, he was a true hermit. The king asked him to narrate the real matter of the case which he did not, as he was under a vow of silence. On the advice of the minister, Laxmi was searched for, but she had already fled away. Suvadana however was arrested in his flight. Suvadana recognised Dharana and told in camera all the account. He was released and

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he took to hermit's life under teacher Mangn (P. 82. I. 6.)
Laxmi was robbed on the way by thie. ves of her ornaments and also of all her clothes. She came near Kus'asthala, when the night was left a quarter. She saw outside the town the sacrificial fire lighted by Purohita for removing the evil influences of the queen. She mistook it for the fire of a caravan. The guards were alarmed thinking her a demoness and fell down on the ground unconscious. The Purohita with courage caught her, beat her and took her to the king. The king after putting her to various sorts of maltreatment, released her. She was killed by a lion in the forest and was born as a bell-dweller in the hell Dhumaprabha. Dharana, taking to fasting left this world and was born in the heaven Arana as a god, (P. 83 I. 15,).
This chapter in all contains 71 verses. All of them are Aryas. The Arya has four feet; the first and the third contain 12 matras, while the second contains 18 and the forth 15 matras. Generally the foot is a complete unit in itself but sometimes the regular caesura

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is omitted after the 3rd gana, the Arya will be called Vipulā. (See .. 4a. 2−2. Intro. P. xlxiii.ff.) Only verse 23 is in the nature of a Prastara as described by Hemacandra in Chhando nus'asana. Prof. Jacobi does not seem to have taken notice of it.
For the style of the work, it is wri tten in flowing Maharastri Prakrit. But in places (P. 41; P. 44, etc.) it contains intolerably long compounds in imitation of the Sanskrit prose style. Also there are parables (P. 7577) and general instruction on topics like wea1th (P. 36-37), fate (P. 25) etc. There are often the links or S'rinkhalas in verses e. g. verses 47 to 51 or verses 23 etc.
M. C. Modi

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॥समराइच्चकहा ॥
छटो भवो। धरणो लच्छी य तह पइ-भजा।

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समराइच्चकहा छट्ठो भवो ।
अस्थि इव जम्बुद्दीवे भारहे वासे, परिहरिया अहम्मेणं, वज्जिया कालदोसेण, रहिया उवद्दवेण, निवासो नयसिरीए,' मायन्दी नाम नयरी । जीए महुमत्तकामिणिलीलाचंकमणणेउररवेण । भवणवणदीहिओयररया' वि हंसा नडिज्जन्ति ॥ १ ॥ जीए सरलसहावो पियंवओ धम्मनिहियनियचित्तो । पढमाभासी' नेहालुओ य पुरिसाण वग्गो ॥ २ ॥
नमिऊण वीयरायमइरायं हरिभद्दमुणिरायं समराइच्चकहाए विवरिस्सं छट्ठयं भवं किंचि ॥ विरहंकवायसायरतरणम्मि सुहं होउ बालाणं इय चिंतिय आढत्ता बालठ्ठे लहुटिप्पणी एसा ॥ मोइकुलुप्पण्णेण य संयलिया महसूयणेणेसा णेत्तंकणिहिन्दुमिप विक्कमवरिसे रायणयरम्मि ॥ १. परिहृता अधर्मेण वर्जिता कालदोषेण रहिता उपद्रवेण, निवासः नयश्रियः (= नीति श्रियः) इति नगरीवर्णनम् । २. भवनवनदीधिंकावताररता भवनानां हर्म्याणां वनं समूहं तस्मिन् भवाः दीर्घिकाः वाप्यः तासु अवतारे रताः व्यापृता: हंसाः इत्यर्थः । ३. 'पढमाभासी' प्रथममाभाषत इति प्रथमाभाषी मैत्रीपरः इत्यर्थः ।
"
५

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छट्ठो भवो ]
___ तओ तं दट्ठण विउद्धा एसा। साहिओ तीए हरिसनिब्भराए दइयस्स । भणिया य णेण । “सुन्दरि, सिरिनिवासो ते पुत्तो भविस्सइ।" पडिस्सुयमिमीए। तओ विसेसेण तिवग्गसंपायणरयाएं अइक्वन्तो कोइ कालो। पत्तो पसूइसमओ। पसूया य एसा, जाओ से ५ दारओ, निवेइओ परितोसनामाए चेडियाए बन्धुदतस्स । परितुट्ठो एसो। दिन्नं तीए पारिओसियं । कयं उचियं करणिज्जं । अइकन्तो मासो दारयस्स । पइट्ठावियं च से नामं पियामहस्स सन्तियं धरणो त्ति । पत्तो कुमारभावं, गाहिओ कलाकलावं । निम्माओ य .. तत्थ पयाणुसारी 'संवुत्तो॥
एत्थन्तरंमि सो विजयजीवनारओ तओ नरयाओ उध्वट्टिऊण पुणो संसारमाहिण्डिय अणन्तरभवे तहाविहमणुट्ठाणं काऊण तीए चेव नयरीए कत्तियस्स सेट्ठिस्स जयाए भारियाए कुच्छिसि इत्थियत्ताएं' १५ उववन्न त्ति । जाया कालकमेण । पइट्ठावियं च से नाम लच्छि त्ति । पत्ता य जोव्वणं । अचिन्तणीययाए कम्मपरिणामस्स, भवियव्वयाए निओएण, महाविभूईए परिणीया य घेणं । अत्थि पीई धरणस्स लच्छीए, न उण तीप धरणंमि । चिन्तेइ एसा । ' अलं मे जीवलोएण, २० जत्थ धरणो पइदिणं दीसइ' त्ति । एवं च विडम्बणापायं विसयसुहमणुहवन्ताणं अइक्वन्तो कोइ कालो ॥
६. धर्मः अर्थः कामः इति त्रयाणां पुरुषाणां संपादने प्राप्तौ रतायाः । ७ निर्मायो निष्कपटः । ८. पदानुसारलब्धियुक्तः यस्तु सूत्रस्य प्रथमे पदे पठ्यमान आत्मनः लब्धिप्रभावेण सकलमेव सूत्रं पठति सः पदानुसारी । ९ स्त्रीभावेन ।

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[समराइञ्चकहाए अन्नया य पयत्ते मयणमहूसवे कीलानिमित्तं पयट्टो रहवरे धरणो मलयसुन्दरं उजाणं । पत्तो नयरिदुवारदेसं । एत्थन्तरंमि तओ चेव उजाणाओ कीलिऊण गओ रहवरेण नयरिदुवारदेसभायं पश्चनन्दिसेट्टिपुत्तो देवनन्दि त्ति । मिलियारहवरा दुवारदेसभाए । वित्थिण्णयाए रहवराणं न दोण्हं पि निग्गमणपवेसभूमी।
भणियं च देवनन्दिणा । “भो भो धरण, ओसारेहि रहवरं ताव, जाव मे पविसइ रहो" त्ति ।
धरणेण भणियं । “ अइगओ मे रहो, न तीरए १० वालेउं"। ता तुमं चेव ओसारेहि, जाव मे नीसरइ त्ति"।
' देवनन्दिणा भणियं । “भो भो धरण, अह केण उण अहं भवओ ऊणओ, जेण रहवरं ओसारेमि"।
धरणेण भणियं । “भो भो देवनन्दि, तुल्लमेवेयं"।
एवं च वित्थक्का दुवे वि सेट्टिपुत्ता । रुद्धो निग्ग१५ मपवेसमग्गो नायरयाणं । पवित्थिण्णो जणवाओ, विनाओ एस वुत्तन्तो नयरिमहन्तएहिं । आलोइयं च णेहिं । “दुवे वि खु महापुरिसपुत्ता, न खलु एत्थ एगस्स वि निरागरणं जुज्जइ२ त्ति । ता इमं एत्थ
पत्तयालं; निभच्छिन्जन्ति एए । जहा। 'कीस तुब्भे २० पुव्वपुरिसजिएणं विहवेणं गव्वमुव्वहह । केण तुम्हाण नियभुओवजिएणं दविणजाएणं दिन्नं महादाणं । केण
१० अपसारय पार्श्व कुरु । ११ न शक्यते वालयितुं । १२ द्वौ अपि खलु महापुरुषपुत्रौ, न खलु अत्र एकस्य अपि निराकरणं (दुरीकरणं) युज्यते । १३ प्राप्तकालं कालोचितं । १४ निर्भत्स्येते अवमान्येते।

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छट्ठो भवो ]
वा काराविओ धम्माहिगारो। केण वा अब्भुद्धरिओ विहलवग्गो । केण वा परिओसिया जणणिजणया। ता किमेइणा निरत्थएण बहुजणोवहसणिज्जेण अहोपुरिसियापारण चेट्ठिएणं । अओ उवसंहरह एयं, ओसारेह नियनियथामाओ चेव पिट्ठओ रहवरे किमन्नेणं' ५ ति । एवमालोचिऊण 'इणमेव तुब्भेहिं ते वत्तव्व' त्ति भणिऊण विसजिया वयणविन्नासकुसला, धम्मत्थविसारया, परिणया वओवत्थाए, निवासी उवसमस्स, इहपरलोयावायदंसगा, सुट्ठिया धम्मपक्खे, सयलनयरिजणबहुमया, चत्तारि चारिया" । गया ते तेसिं १० समीपं । अब्भुट्ठिया'" य जेहिं । अणुसासिया चारिएहिं । साहिओ पउराहिप्पाओ। सोहणं ति परितुट्टो देवनन्दी । 'असोहणं' ति लजिओ धरणो ।
. भणियं च तेण । “ भो भो महन्तया, जं तुब्भे आणवेह, तमवस्स मए कायव्वं । किं तु पडिबोहिओ १५ अहं तुब्भेहिं, लजिओ य अत्तणो चेट्ठिएणं, महई मे ओहावणा,८ आमगब्भपायं च मन्नेमि अत्ताणयं । ता एवं मे अणुग्गहं करेह । ओसारिजन्तु एए रहवरा । गच्छामो य अम्हे इओ अजेव देसन्तरं । तओ संवच्छरेण जो चेव णे पहूयं दविणजायं विढविऊण२० २० इहागच्छिय अहियं सप्पुरिसचेट्ठियं करेस्सइ, तस्सेव सन्तिओ' रहो इमीए चेव तेरसीए पविसिस्सइ पा निक्खमिस्सइ वा" ॥
१५ विह्वलवर्गः दुःखव्यप्रजनाः । १६ चारिकाः जनसमुदायस्य प्रधानपुरुषाः । १७ अभ्युत्थिताः सम्मानयितुं उत्थिताः । १८ अपभावना अनादरः । १९ आमगर्भप्राय अपक्वगर्भसमान । २० समुपायं । २१ 'सन्तिओ' इति सम्बन्धार्थदर्शकः शब्दः ।

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[समराइचकदार चारिएहिं भणियं । “ अलमेइणा अभिनिवेसेण" | धरणेण भणियं । " न अन्नहा मे निव्वुई होइ"। चारिएहिं भणियं । “पउरामेत्थ पमाणं"। धरणेण भणियं । “निवेएह पउराणं"। देवनन्दिणा भणियं । “जुत्तमेयं, को एत्थ दोसो"।
तओ निवेइयं पउराणं । बहुमयं च तेसिं । सद्दाविया य तेसिं जणणिजणया । साहिओ वुत्तन्तो, बहुमओ य तेसि पि । तओ काराविया सवहं 'न तुब्भेहि
एपसिं संवाहणा कायव्वा' सद्दाविया धरणदेवनन्दी। १० समप्पियं पत्तेयं५२ तेसिं पश्चदीणारलक्खपमाणं भण्ड
मोल्लं । कयं च ववत्थापत्तयं "जो चेव एएर्सि संवच्छरब्भन्तरे अहिययरदविणजाएण पोरुसं पयडइस्सइ, तस्सेव सन्तिएण रहवरेण गन्तव्वं, न इयरस्स'।
दिन्ना य णेहिं सहत्था। मुद्दियं पत्तयं । छूढं "पउ१५ रभण्डारे। निग्गया नियपरिवारपरिवारिया महया
चडयरेण२५ धरणदेवनन्दी; गेण्हिऊण जहोचियं भण्डं पयट्टा देसन्तरं, एगो उत्तरावहं, अवरो पुव्वदेसं । ____एत्थन्तरंमि चिन्तियं लच्छीए। “दीहाणि
देसन्तराणि; सुहेण विओओ, दुक्खेण समागमो; ता २० न-याणामो, अन्तराले किमहं पाविस्सं ति । अवावाविओ चेव विउत्तो खु एसो"। गया य सत्थवाहपुत्ता एगं पयाणयं । पेसियाओ य एएसिं बन्धुदत्तपञ्चनन्दीहिं सरीरठिइनिमित्तमालोचिय आउच्छिऊण नयरिमहन्तए
२२ प्रत्येकम् । २३ व्यवस्थापत्रकम् । २४ क्षिप्त । २५ जनसमूहेन ।

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छट्ठो भवो] सपरिवाराओ वहूओ, मिलियाओ य एएसिं। पइदिणपयाणएहिं च गच्छमाणाणं अइक्कन्ता कइवि दियहा ।। __अन्नया य परिवहन्ते सत्थे दिट्ठो धरणेण एगंमि वणनिउजे अच्चन्तसोमरूवो उप्पायनिवाए करेमाणो विजाहरकुमारओ। गओ तस्स समीवं । पुच्छिओ य ५ एसो। 'भो किंनिमित्तं पुण तुमं असंजायपक्खो विय गरुडपोयओ मुहवियारोवलक्खिजमाणनहङ्गणगमणूसुओ विय उप्पायनिवाए करेसि। आचिक्ख, जइ अकहणिजं न होइ”। ___ तओ ' अहो से भावनुयया,२७ अहो आगई, अहो १० वयणविन्नासो' त्ति चिन्तिऊण भणिय विजाहरेण । " भो, सुण । अहं खु वेयपव्वए अमरपुरनिवासी हेमकुण्डलो नाम विजाहरकुमारो अणब्भत्थविजो सयनिओयपरो८ तत्थेव चिट्ठामि, जाव समागओ तायस्स परममित्तो विज्जुमाली नाम विज्जाहरो। १५ भणिओ य ताएण । 'कुओ तुमं, कीस वा विमणदुम्मणो दीससि । तेण भणियं । 'विझाओ२९ अहं । विमणदुम्मणत्ते पुण इमं कारणं । दिट्ठो मए विझाओ इहागच्छमाणेण उजेणीए निव्वेयकारणं । तारण भणियं । 'कीइसं निव्वेयकारणं'। विज्जुमालिणा २० भणियं । 'सुण -
अत्थि उज्जेणीए सिरिप्पहो नाम राया। तस्स रूविणि व्व कुसुमाउहवेजयन्ती जयसिरी नाम धूया। सा य पत्थेमाणस्स वि न दिन्ना कोङ्कणरायपुत्तस्स सिसुपालस्स, दिन्ना इमेण वच्छेसरसुयस्स परोवया- २५ २६ उत्पातनिपातान्। २७ भावज्ञता। २८ शतनियोगपरः शतकार्यव्यापृतः । २९ विन्ध्यतः विन्ध्यपर्वतात् ।

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[समराइच्चकहाए रकरणेकलालसस्स सिरिविजयस्स । कुविओ सिसुवालो। आगओ जयसिरिविवाहनिमित्तं सिरिविजओ। तओ पारद्धे महाविभूईए विवाहमहूसवे निग्गया मयणवन्दणनिमित्तं समालोचिय विहाएणमवक्खन्द दाऊणं अवहरिया सिसुवालेण जयसिरी । उप्पाइओ कलयलो। मुणिओ वुत्तन्तो सिरिविजएणं । लग्गो मग्गओ' । समासाइओ सिसुवालो। आवडियमाओहणं । गाढपहारीकएणं च जेऊण सिसुवालं नियत्तिया
जयसिरी। पहारगरुययाए य सो महाणुभावो पाण१० संसए वट्टए। सा वि रायधूया 'न अहमेयंमि अक
यपाणभोयणे पाणवित्तिं करेमि' त्ति वामकरयलपणामियवयणपङ्कया अणाचिक्खणीयं अवत्थन्तरमणुहवन्ती दुक्खेण चिट्ठइ ॥
___एयं मे एत्थ कारणं' । तारण भणियं । 'ईइसो १५ एस संसारो । खेल्लणयभूया खु एत्थ कम्मपरिणईए
पाणिणो । ता अलं निव्वेएण' । तओ मए चिन्तियं । 'साहियं मे कल्लं चेव हिमवन्तपव्वयगयस्स दरिहरुग्गयं महोसहिमवलोइऊण गन्धव्वरइनामेण गन्ध
व्वकुमारेण मम वयंसएण । जहा, भो हेमकुण्डल, २० सञ्चो खु एस लोयवाओ, जं अचिन्तो हि मणिम
न्तोसहीण पभावो त्ति, जओ एकाए ओसहीए सो पहावो, जेण विदारियट्ठी वि खग्गाइपहारो इमीए पक्खालणोयएणं पि पणट्ठवेयणं तक्खणा चेव रुज्झइ ३० विभातेन प्रभातेन अवस्कन्दं सहसा अभिपातं दत्त्वा । ३१ मागओ पश्चात् । ३२ क्रीडनकभूताः खलु अत्र कर्मपरिणत्या प्रामिनः । ३३ दरीगृहोद्गतं गुहायाभुत्पन्न । ३४ विदारितास्थी विदारितं अस्थि यस्य सः ।

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छट्ठो भवो ]
११
6
ति । दिट्ठपच्चया " य मे एसा । ता गच्छामि अहयं हिमवन्तं गेहिऊण तयं ओसहि उवणेमि सिरिविजयस्स । तओ सुमरिऊण कहंचि गयणगामिणि विज्जं गओ हिमवन्तपव्वयं । गहिया ओसही । ओइण्णो हिमवन्तो । मा सिरिविजयस्स अच्चाहियं भविस्सइ' ति पडिनियत्तो वेपण । पत्तो एयं निउअं, खीण्णयाए वेयागमणेण वीस मणनिमित्तं ओइण्णो इहई, कयं चलणसोयं, उवविट्ठो कुरवपायवसमीवे, ठिओ मुहुत्तमेत्तं, उच्चलिओ य उज्जेणिं । सुमरिया गयणगामिणी विज्जा, नाव अहिणवगिहीयत्तणेण गमणसंभमेण य विसुमरियं १० मेयं । तओ सा न वह त्ति उप्पायनिवाए करेमि " ॥
धरणेण भणियं । " भो एवं ववत्थिए को इह उवाओ " ।
हेमकुण्डलेण भणियं । “नत्थि उवाओ । अओ चेव 1 रायउत्तविणाससङ्कार उत्तम्मद मे हिययं, पणस्सर १५ मे मई । सव्वहा न अप्पपुणाण समीहियं संपज्जइ त्ति दढं विमणो म्हि " ।
धरणेण भणियं । “भो अत्थि एस कप्पो, जं सा अन्नस्स समक्खं पढिज्जइ " ।
अत्थि " ।
जइ एवं, ता पढ; कयाइ
हेमकुण्डलेण भणियं ।
धरणेण भणियं । अहं ते पयं लहामि " ।
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66
༥
३५ दृष्टप्रत्यया दृष्टः प्रत्ययः
तस्याः ओषध्याः प्रयोगस्य साफल्य यस्याः सा दृष्टप्रत्यया ओषधिः । ३६ चरणशौचं पादप्रक्षालनम् ।
२०

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१२
[समराइच्चकहाए तओ हेमकुण्डलेण 'नत्थि अविसओ पुरिससामत्थस्स' त्ति चिन्तिय सामन्नसिद्धिं काऊण पढिया विजा । पयाणुसारित्तणेण लद्धं पयं धरणेण । साहियं हेमकुण्डलस्स । परितुट्ठो एसो। भणियं च णेण । “भो भो महापुरिस, दिन्नं तए जीवियं मम समीहियसंपायणेण रायउत्तस्स; ता किं ते करेमि " ॥
धरणेण भणियं । “कयं ते करणिज्ज; गच्छ, समीहियं संपाडेहि" ॥
तओ हेमकुण्डलेण 'अहो से महाणुभावय' त्ति १० चिन्तिय 'परत्थं करेजासि' त्ति भणिऊण दिनं
ओसहिवलयखण्डं । पणयभङ्गभीरुत्तणेण गहियं च णेण । गओ विजाहरो, आगओ य धरणो निययसत्थं। अइक्कन्ता कइवि दियहा ॥
अन्नया य गिरिनइतीरंमि समावासिए सत्थे १५ गवलजलयवण्णा वेल्लिनिबद्बुद्धकेसहारा वक्कलद्धनिव
सणा कण्णियकोदण्डवावडग्गहत्था सुणयवन्द्रसंगया सदुक्खं रुयमाणा दिट्ठा धरणेण नाइदूरगामिणा सवरजुवाणय त्ति । सहाविया णेण पुच्छिया य । भो किंनिमित्तं रुयह ” त्ति । तेहिं भणियं । अन्ज, अत्थि २० अम्हाणं कालसेणो नाम पल्लीवई।
जस्स इह विम्हियाओ सत्तिनियाणाणि चिन्तयन्तीओ। न समल्लियन्ति दुग्गं परचक्कभए वि वाहीओ ॥ ३ ॥ एक्कसरघायलद्धा जस्स य करिकुम्मदारणेकरसा।
३७ एकशरघातलब्धाः यस्य च करिकुम्भदारणकरसाः, नापि विह्वलशरीराः व्याकुलितदेहाः गच्छन्ति पदमपि केसरिणः ॥

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छट्ठो भवो ] - म वि विहलन्तसरीरा गच्छन्ति पयं पि केसरिणो॥॥
सो खु केसरी आगओ त्ति आयण्णिय घेत्तूण कोदण्डं कण्णियसरं च एगागी चेव निग्गओ पल्लीओ। न दिट्ठो य णेण नग्गोहपायवन्तरिओ केसरी। गओ तस्स समीवं । गहिओ य णेण पट्टिदेसे । वावाइओ ५ तेण वलिऊण कट्टारएण८ केसरी। तेण वि य से तोडियं उत्तिमङ्गखण्डं । तओ सो 'नत्थि मे जीवियं' ति मन्नमाणो जलणपवेसं काउमारद्धो। मुणिओ से एस वुत्तन्तो गेहिणीए । तओ सा वि आवन्नसत्ता तं चेव काउं ववसिया, वारिया वि पल्लीवइणा न १० विरमइ ति । तओ तेण पेसिया अम्हे तीए संधारणत्थं पिउणो से आणयणनिमित्तं । वीररसपहाणो खु सो सयणवच्छलो य । ता न-याणामो, किं पडिवजिस्सइ त्ति । महादुक्खपीडिया असमत्था य धरिउं इमं सोयाइरेयं अविजमाणोवाया य पडिवजिऊण १५ इत्थियाभावं केवलं रुयम्ह" ॥
धरणेण भणियं । “ भद्दा, अलं सोएण । दंसेहि मे पल्लोवई । कयाइ जीवावेमि अहयं "॥
तओ चलणेसु निवडिऊण हरिसवसुप्फुल्ललोयणेहिं जंपियं सवरेहिं “ अज, एवं तुमं देवावयारो २० विय आगईए । ता तुम चेव समत्थो सि देवं समासासेउं । अन्नं च । जइ अम्हेसु अणुग्गहबुद्धी अजस्स, ता तुरियं गच्छउ अजो; मा तस्स महाणुभावस्स अच्चाहियं भवे । तओ घेत्तूण विजाहरविइण्णं
३८ ‘कटारअ' खडः ।

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१४
[ समराइश्चकहाए
कइवयनियपुरिसप
ओसद्दिवलयं आरुहिय वेसरं रिवारिओ तुरियतुरियं गओ सत्थवाहपुत्तो । दिट्ठो य तेणं नग्गोहपायवतलंमि चियगासन्नसंठिओ रुहिरधारापरिमियगत्तो सिणेहसारमसद्दं च रोवमाणीए जायाए संगओ कालसेणो । निवेइओ से वुत्तन्तो सवरजुवाणपण । अब्भुट्ठमाणो य मुच्छानिमीलियलोयणो निवडिओ धरणिवट्ठे | धरणेण भणियं । ' उदयमुदयं ' ति । तओ आणीयमुदयं नलिणिपत्तेणं । छूढमोसहिवलयं दाऊणमुत्तिमङ्गखण्डं । सित्तो य १० णेण, जाव अचिन्तयाए ओसहिपहावस्स पुग्वरूवाओ वि अहिययरं दंसणीओ अलक्खिजमाणवणविभाओ उट्ठिओ कालसेणो । तुट्ठा य से घरिणी सह परियणेण । चलणेसु निवडिऊण भणियं च णेण । 66 अज्ज, पिययमाजीय रक्खणेण संपाडियमहापओयणा तुह १५ सन्तिया पाणा; किमेत्थ अवरं भणीयइ " | धरणेण भणियं । सव्वसाहारणा चैव महापुरिसपाणा हवन्ति । किमेत्थ अहियं " । कालसेणेण भणियं । "ता आइसउ अज्जो, जं मए कायव्वं " ति । धरणेण भणियं । महापुरिसो खु तुमं; ता किं अवरं भणीयइ; तहा २० वि सत्तेसु दया "। कालसेणेण भणियं । “परिवजिया जावज्जीवमेव मए अज्जवयणेण पारद्धी" ८४०११ । धरणेण भणियं । कथं मे करणिजं "। तओ गओ सत्थवाहपुत्ती निययसत्थं ॥
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अइक्कन्ता कइवि दियहा अणवरयपयाणपण ।
३९ 'वेसर' अश्वतरः । ४०
परिवर्जिता यावज्जीवमेव
आर्यवचनेन पापर्द्धिः आखेटकम् |

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छट्ठो भवो ] दिट्टो य णेण पक्खसन्धीए१ उपवासहिएणं आयामुहीसन्निवेसंमि आवासिए सत्थे जरचीरनिवसणो गेरुयविलित्तसव्वगत्तो खन्धदेसारोवियतिक्खसलिओ, अचोरो चेव चोरो त्ति करिय गहिओ, वजन्तविरसडिण्डिमं वज्झत्थाम3 नीयमाणो चण्डालजुवाण- ५ ओ त्ति । तेण वि महन्तं सत्थमवलोइय सुद्धयाए आसयस्स, वल्लहयाए जीवियस्स, समीवमि चेव महया सद्देण जंपियं । “भो भो सत्थिया, सुणेह तुब्भे । महासरनिवासी मोरिओ नाम चाण्डालो अहं, कारणेण य कुसत्थलं पयट्टो, विप्पलद्धबु- १० द्धीहि य दण्डवासिएहिं अपेच्छिऊण चोरे अदोसयारी चेव मन्दभागी गिहीओ म्हि । ता मोयावेह, भो मोयावेह; सरणागओ अहं अजाणं । अन्नं च, मरणदुक्खाओ वि मे इयमब्भहिय, जं तहाविहनिक्कलङ्कपुव्वपुरिसान्जियस्स जसस्स विण वि दोसेणं १५ मइलणत्ति । ता मोयावेह, भो मोयावेह" ॥ .
तओ सुद्धचित्तयाए चिन्तियं धरणेण । 'न खलु दोसयारी एवं जंपइ'। करुणापवन्नेण भणिया ण आरक्खिआ। “भो भो कुलउत्तया, मम करण विहीरह मुहुत्तयं, जाव एयमन्तरेण विन्नविऊण नरवइं २० दविणपयाणेणावि मोयावेमि एय" ।
तेहिं भणिय । “ जइ एवं, ता लहुं होहि"। तओ घेत्तूण नरिन्ददरिसणनिमित्तं दीणारसय
४१ पक्षसन्धिः अमावास्यायाम् । ४२ आयामुखी नाम नगरी । सा एव संनिवेशः तस्मिन् । ४३ वध्यस्थानम् । ४४ दण्डपाशिकैः । ४५ मलिनता कलंकः।

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१६
[ समराइञ्चकहाए
सहस्समुल्लं मुत्ताहलमाल गओ नरवइसमीवं । दिट्ठो य णेण राया । साहिऊण वुत्तन्तं विन्नत्तो चण्डालन्तरेण नरवई । कओ से पसाओ । दूयसहिओ य तस्स मोक्खणनिमित्तं आगओ तमुद्देसं । मोयाविओ ५ एसो । 'तुब्भे इमस्स जीवियदायग' त्ति भणिऊण पूइया आरक्खिया । देवाविऊण पाहेयं भणिओ य चण्डालो | 'भद्द, संपाडेहि समीहिय' । 6 अज्ज, मा तु सा अवस्था हवउ, जीए मए चिय पओयणं 'ति भणिऊण कयञ्जलिउडो खिइनिमियजाणुकरयलमुत्ति१० मङ्गो पणमिऊण सत्थवाहपुत्तं गओ चण्डालो ||
૪.
धरणो वि य कइवयपयाणएहिं पत्तो उत्तरावहतिलयभूयं अयलउरं नाम पट्टणं । दिट्ठो य राया । बहुमन्निओ तेणं । विभागसंपत्तीए य विक्किणियम - णेण भण्डं । 'समासाइओ अट्ठगुणो लाभो । ठिओ १५ तत्थेव कयविक्कयनिमित्तं चत्तारि मासे । पुण्णोयएण च वित्तं दविणजायं । संखावियं च णेण, जाव अस्थि कोडिमेत्तं ति । तओ गहियं मायन्दिसंववहारोचियं भण्डं । भराविओ सत्थो । पयट्टो नियदेसागमणनिमित्तं महया चडयरेण ।
२०
पइदियहपयाणपण य सवरवहूगेयसुहियमयजूहं । थेवदियहेहि सत्थो पत्ती कायम्बरिं अडवि ||५|| वसहमयमहिससद्दलकोलसयसंकुलं महाभीमं । माइन्दविन्दचन्दणनिरुद्धससिरकरपसरं ||६||
४६ विभाग संप्राप्त्या च विक्रीतमनेन भाण्डम् । क्रयमूल्यस्य कंचिद्विभागं अंशं अधिकं गृहीत्वा विक्रीतमनेन वस्तुजातमित्यर्थः । ४७ शबरवधूगेयसुखितमृगयूथम् ।

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छट्ठो भवो]
फलपुट्ठतरुवरट्ठियपरपुट्ठविमुक्कविसमहलबोल। तरुकणइकयन्दोलणवाणरवुक्काररमणिजं ॥ ७ ॥ मयणाहदरियरुञ्जियसद्दसमुत्तत्थफिडियगयजूहं । वणदवजालावेढियचलमयरायन्तगिरिनियरं ॥ ८ ॥ निद्दयवराहघोणाहिघायजजरियपल्ललोयन्तं। ५ दप्पुछरकरिनिउरुम्बदलियहिन्ताल"संघायं ॥९॥ तीए वहिऊण सत्थो तिण्णि पयाणाइ पल्ललसमीवे । आवासिओ य पल्ललजलयरसंजणियसंखोहं ॥ १० ॥ आवासिऊण तीरे सरस्स मज्झंमि कीलिऊण सुहं । तो रयणीए सत्थी सुत्तो दाऊण थाणाइं ॥ ११ ॥ १० रयणीए चरिमजामंमि भीसणयसिङ्गसहगद्दब्भा।"२ अह सवरभिल्लसेणा पडिया सत्थंमि वीसत्थे ॥१२॥ हण हण हण त्ति गद्दब्भसहसंजणियजुवइसंतासा। अन्नोन्नसंभमा लग्गदीहकोदण्डसंघाया ॥ १३ ॥ तीसे ससद्दबोहियसत्थियपुरिसेहि मह महाभीमं । १५ जुज्झमह संपलग्गं सरोहविच्छिन्नसरनियरं ॥ १४ ॥ सत्थियपुरिसेहि दढं सेणा दप्पु रेक्ववीरेहिं । आवाए च्चिय खित्ता दिसो दिसं हरिणजह व्व ॥१५॥ तो वीरसेणपमुहा सवरा सव्वे पुणो वि मिलिऊण । अन्नोन्नतजणाजणियरोसपसरा समल्लीणा ॥१६॥ २०
४८ हलबोलं कोलाहलः ( दे. ना. ८. ६४.) । ४९ कणह लता ( दे. ना. २. २५. ) तरुलताकृतान्दोलनवानखुकारशब्दरमणीयाम् । ५० वनदवग्वालावेष्टितचलमृगराजगिरिनिकराम् । ५१ हिन्ताल: वृक्षविशेषः । ५२ — गद्दब्भ ' कर्कशो ध्वनिः ( दे. ना. २. ८२. ) ५३ महत् ।

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[समराइच्चकहाए अह निजिओ स सत्थो थेवत्तणओ य सवरसेणाए। पयरो पिवीलियाणं भीमं पि भुयंगमं डसइ ॥१७॥ निजिणिऊण य सत्थं रित्थं घेत्तूण निरवसेसं पि । बन्दं पि किंपि सवरा उवट्ठिया कालसेणस्स ॥१८॥
भणियं च णेहिं । “एयं रित्थं सत्थाओ देव आणीयं बन्दं च किंपि थेवं । संपइ देवो पमाणं" ति। तओ कालसेणेण पुच्छिया बन्दयपुरिसा।“ भो कुओ एस सत्थो कस्स वा सन्तिओ" त्ति । एत्थन्तरंमि सीह
कयपहारसंरोहणनिमित्तं सत्थवाहपुत्तेण सहागओ १० उवलद्धो पञ्चभिन्नाओ णेण संगमो नाम सत्थवाहपुत्त
पुरिसो। भणियं च णेण । “भह, कहिं तुमं मए दिट्ठो” त्ति । तेण भणियं । " न-याणामो तुमं चेव जाणसि" त्ति। कालसेणेण भणियं। "अवि आसि
तुमं इओ उत्तरावहपयट्टस्स मम पाणपयाणहेउणो १५ अविनायनामधेयस्स सत्थवाहपुत्तस्स समीवे"। संग
मेण भणियं । " को कहं वा तुह पाणपयाणहेऊ”। कालसेणेण भणियं । “अस्थि इओ अईयवरिसंमि५ कयन्तेणेव केसरिणा कहंचि कण्ठगयपाणो अहं कओ
आसि। तओ इओ उत्तरावहं वच्चमाणेण केणावि २० सत्थवाहपुत्तेण न-याणामो कहिचि जीवाविओ म्हि ।
सा एवं सो मज्झ पाणपयाणहेउ" त्ति । तओ सुमरिऊण वुत्तन्तं पञ्चभियाणिऊण कालसेणं भणियं संगमेण । “जइ एवं, ता आसि दिट्ठो तुमए। कालसेणेण सबहुमाणमवरुण्डिऊण पुच्छिओ संगमओ । “भद्द,
५४ प्रकरः समूहः पिपीलिकानां भीमं अपि भुजंगमं दशति । ५५ अतीतवर्षे गतवर्षे । ५६ आश्लिष्य (दे. ना. १. ११.) ।

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छट्ठो भवो]
कहिं सो सत्थवाहपुत्तो"। तओ बाहजलभरियलोयणेण भणियं संगमरण । “भो महापुरिस, देव्वो वियाणइ" त्ति । कालसेणेण भणियं । " कहं विय"। संगमएण भणियं । “सुण, एसो खु तस्स सन्तिओ चेव सत्थो। आवडिए य सत्थघाए कोदण्डसरसहाओ दिट्ठो मए ५ सवरसंमुहं धावमाणो । तओ न संपयं वियाणामि"॥
तओ एयमायण्णिऊण दीहं च नीससिय ' हा कयमकजं' ति भणिऊण मोहमुवगओ कालसेणो, वक्कलाणिलेण वीइओ सबरेहि, लद्धा चेयणा। भणियं च णेण । “हरे, न एत्थ कोइ वावाइओ” त्ति । सबरेहिं १० भणियं । “न वावाइओ, केवलं पहारीकओ"त्ति । तओ निरूविया पडिबद्धपुरिसा, न दिट्ठो य धरणो । तओ एगत्थ रित्थं करेऊण समासासिऊण सत्थं पडिबद्धपुरिसाण य वणकम्ममाइसिय७ धरणगवेसणनिमित्तं पयट्टाविया दिसो दिसं सबरपुरिसा। अप्पणा य 'हा १५ दुट्ठ कयं' ति चिन्तयमाणो गओ तं गवेसिउं । न दिट्ठो य तेण धरणो। समागओ सत्थं । मिलिया सव्वसबरा। निवेइयं च णेहिं । 'देव, न दिट्ठो' त्ति । तओ परं सोगमुवगओ कालसेणो। भणियं च णेण । " दुजणजणंमि सुकर्य असुहफलं होइ सजणजणस्स । २० जह भुयगस्स विदिन्न खीरं पि विसत्तणमुवेइ ॥१९॥ दिन्ना य गेण पाणा मज्झं जायाए तह य पुत्तस्स। एयस्स मए पुण सव्वमेव विवरीयमायरियं ॥२०॥
ता किं एइणा अयालकुसुमनिग्गमेण विय निष्फलेणं वायावित्थरेणं । भो भो सत्थिया, भो भो सबरा। २५ एसा महं पइन्ना।
५७ व्रणकर्म आदिश्य ।

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[समराइञ्चकहाए . जइ तं न घडेमि अहं इमिणा विहवेण पञ्चहि दिणेहिं। पइसामि सुहुयहुयवहजालानिवहंमि किं बहुणा” ॥२१॥
__ एवं च पइन्नं काऊण कयं कुलदेवयाए कायम्बरिनिवासिणीए ओवाइयं। ५ " जइ तं महाणुभावं जीवन्तं एत्थ कहवि पेच्छिस्सं। दसहि पुरिसेहि भयवइ तो तुज्झ बलिं करिस्सामि ॥२२॥ ___ एवं च ओवाइयं काऊण गहियाणेयदिवसपाहेया पद्रविया धरणगवेसणनिमित्तं दिसो दिसं सबरा। अप्पणा वि य अञ्चन्तविमणदुम्मणो गओ तं गवेसिउं ।
सो पुण धरणो विणिजिए सत्थे ‘न एत्थ अन्नो उवाओ' त्ति चिन्तिऊण ओसहिवलयमेत्तरित्थो घेत्तूण लच्छि पलाणो पिट्ठओमुहो। जायाए भएणं च मूढदिसामण्डलं तुरियतुरियं गच्छमाणो पत्तो मुहत्तमे
त्तसेसे वासरे १५ । बहुविहरुक्खसाहासंघट्टसंभवन्तवणदवं ।
वणदवपलित्तकन्दरविणिन्तसीहं । सीहहयपडिहयहत्थिकडेवरकयारविसमं । विसमखलणदुक्खहिण्डन्तभीयमुद्धमयं । मयरुहिरपाणभुइयघोरन्तसुत्तवग्धं'। वग्घभयपलायन्तमहिसउलं । महिसउलचलणयभग्गगरुयअयगरं ।
५८ ‘ओवाइय' इप्सितार्थलब्धये कस्याश्चिद्देवताया विशिष्टाराधनार्थ मनसः संकल्पः। ५९ पलाणो' पलायितः । ६० पनदवप्रदीप्तकन्दरविनिर्यातसिंहम् । ६१ मृगानां रुधिरस्य पानेन मुदितः घुर् घुर् इति स्वरं कुर्वन् निद्रासुखं अनुभवन् सुप्तः व्याघ्रः यस्मिन् तं पर्वतम् ।

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छट्ठो भवो]
अयगरविमुत्तनीसाससद्दभीमं । भीमबहुविहभमन्तकव्वायलुत्तसत्तं । सत्तखयकालसछह पिलिन्धनिलय नाम पव्वयं ति।।२३।।
तत्थ य अणुचियचलणपरिसक्कणेण खीणगमणसति सेयजललवालिद्ववयणकमलं च पेच्छिऊण लच्छि ५ चिन्तियं धरणेण । 'अहो मे कम्मपरिणई, जेण पिययमाए वि ईइसी अवत्थ' त्ति । लच्छीए चिन्तियं । 'किलेसो वि मे बहुमओ चेव एयस्स आवईए' । गविट्ठ धरणेण लच्छीए पाणसंधारणनिमित्तं फलोययं, न उण लद्धं ति । अइकन्तो वासरो। पसुत्ताइं पल्लव- १० सत्थरे । अइक्वन्ता रयणी । बिइयदियहे य जाममेत्तसेसे वासरे खुहापिवासाहिभूया नग्गोहपायवच्छायाए निवडिया लच्छी। संमिल्लियमिमीए लोयणजुयं, विमूढा से चेयणा, निवडियं तालुयं, मिलायं वयणकमलं । तओ धरणेण चिन्तियं । ' अहो दारुणो १५ जीवलोगो, अचिन्ता कम्मपरिणई, न मे जीविएणावि पत्थ साहारो' त्ति । तहावि बाहजलभरियलोयणेणं संवाहियं से अङ्गं । समागया चेयणा । तओ अव्वत्तसई जंपियमिमीए । “अजउत्त, दढं तिसाभिभूय म्हि"। तओ सो ‘सुन्दरि, धीरा होहि, आणेमि उदयं, तए ताव २० इहेव चिट्ठियव्वं' ति भणिऊण आरूढो तरुवरं । पलोइयं उदयं, न उण उवलद्धं । तओ'उदयमन्तरेणं न एसा जीवइ' त्ति तुवरिट्टियं ५ पेच्छिऊण तीए य किर रसेण संगयं सिलीभूयमवि सोणियं उदयसा
६२ भीमबहुविधनमत्क्रव्यादलुप्तसत्त्वम् । ६३ सत्वक्षयकालसदृक्षम् । ६४ सदाधारः शोभनं साहाय्यम् । ६५ कश्चिद्वल्लीविशेषः।

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[ समराइच्चकहाए रिच्छं हव 'त्ति । ता एरण सुमरियपओएणं ' देमि से तुवरिट्टियारसेणं संपाडिओदयभावं बाहुसिरामोक्खणेण नियमेव रुहिरं, इमिणा य वणदवग्गिणा पइऊण छुहावणोयणनिमित्तं ऊरुमंसं ति; अन्नहा निस्सं५ सयं न होइ एसा विवन्नाए य इमीए किं महं जीविएवं अत्थि य मे वणसंरोहणं ओसहिवलयं, तेण रुहिरसंगएणेव अवणीयवणवेयणो इमीए वि न दुक्खकारणं भविस्स' त्ति चिन्तिऊण नियच्छुरियाए पलासपत्तपुडयंमि संपाडियं समीहियं ति । गओ १० तीसे समीवं । भणिया य एसा । "सुन्दरि, संपन्नमुदयं,
ता पियउ सुन्दरी " । पियं च णाए । समासत्था एसा । उवणीयं च से मंसं । भणियं च णेणं । "सुन्दरि, एयं खु वणदवविवन्नससयमंसं, भुक्खिया य तुमं, ता आहारसु ति । आहारियमिमीए ||
२२
तओ कंचि वेलं गमेऊण पयट्टाणि दिणयराणुसारेण उत्तरामुहं । पत्ताणि य महासरं नाम नयरं । अत्थमिओ सूरिओ त्ति न पट्टाणि नयरं । ठियाणि जक्खालए । तओ अइक्कन्ते जाममेत्ते जंपियं लच्छीए । अज्जउत्त, तिसाभिभूय म्हि " । धरणेण भणियं । सुन्दरि, चिट्ठ तुमं, आणेमि उदयं नईओ" । गहिओ तत्थ वारओ," आणीयमुदयं । पीयं च णाए । पत्तो धरणो । चरिमजामंमि य विउद्धा लच्छी । चिन्तियं च णाए । अणुकूलो मे विही, जेण एसो ईइस अवत्थं पाविओ त्ति । ता केण उवाएण इओ वि २५ अहिययरं से हवेज" त्ति । एत्थन्तरंमि य आरक्खिय
""
६६ चषक: पात्रविशेषः वा ( दे. ना. ७.५४. ) ।
१५
२०
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छट्ठो भवो]
पुरिसपेल्लिओ७ गहियरयणभण्डो खीणगमणसत्ती पविट्ठो चण्डरुद्दाभिहाणो तकरो। रुद्धं च से वारं । भणियं चारक्खियनरेहिं । 'अरे, अप्पमत्ता हवेजह । गहिओ खु एसो, कहिं वच्चई त्ति ।
सुयं च एयं लच्छीए, आयण्णिओ चण्डरुद्द- ५ पयसद्दो । चिन्तियं च णाए । 'भवियव्वं एत्थ कारणेण। ता पुच्छामि एयं, किं पुण इमं ति। कयाइ पुजन्ति मे मणोरहा।
तओ दीहसुंकारपिसुणियं गया चण्डरुद्दसमीवं । पुच्छिओ एसो। “भद्द, को तुमं, किं वा एए दुवार- १० देसंमि इमं वाहरन्ति” । तेण भणियं । “सुन्दरि, अलं मए। किं तु पुच्छामि सुन्दरिं 'अवि अस्थि एत्थ कहिंचि थेवमुदयं ' ति” । तीए भणियं । “अत्थि, जइ मे पओयणं साहेसि"। तओ चिन्तियमणेणं । 'अहो धीरया इत्थियाए, अहो साहस, अहो वयण- १५ विन्नासो; ता भवियव्वमिमीए पत्तभूयाए” त्ति । चिन्तिऊण जंपियं चण्डरुद्देणं । “ सुन्दरि, महन्ती खु एसा कहा, न संखेवओ कहिउं पारीयइ। तहावि सुण । संपयं ताव तक्करो अहं, नरिन्दगेहाओ गहेऊण रयणभण्डं नीसरन्तो नयराओ उवलद्धो दण्डवासि- २० एहिं । लग्गा मे मग्गओ बहुया दण्डवासिया, एगो य अहयं । खीणगमणसत्ती य एत्थ पविट्ठो” त्ति ॥
एए य अन्धारयाए रयणीए, सावेक्खयाए जीवियस्स, साहारणयाए पओयणस्स, 'संपन्नं च णे अहिलसियं' ति मन्नमाणा दुवारदेसभायं निरुम्भिऊण २५
६७ आरक्षकपुरुष पीडितः । ‘पेल्लिअ' = प्रेरितः, ( दे. ना. ६. ५७) पीडितः । ६८ वच्चइ ' गच्छति । ६९ पूर्यन्ते । ७० दीर्घसूरकारसूचितं । 'पिसुणिय' कथितं सूचितम् ।

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[समराइञ्चकहाए दण्डवासिया एवं वाहरन्ति । तओ ‘संपन्नं मे समीहियं, जइ विही अणुवत्तिस्सइ' त्ति चिन्तिऊणं जंपियं लच्छीए। “भद्द, जइ एवं, ता अलं ते उव्वेएणं; अहं
तुमं जीवावेमि, जइ मे वयणं सुणेसि”। चण्डरुद्देण ५ भणियं । “ आणवेउ सुन्दरी"। लच्छीए भणियं ।
"सुण । अहं खु मायन्दीनिवासिणो कत्तियसेट्ठिस्स धूया लच्छिमई नाम पुत्ववैरिएण वि य परिणीया धरणेण । असिट्ठी मे भत्तारो, पसुत्तो य सो एत्थ
देवउले। ता अङ्गीकरेहि मं, परिच्चयसु मोसं, पावेउ १० एसो सकम्मसरिसं गतिं । पहायाए रयणीए गिही
एहिं तुब्भेहिं नरवइसमक्खं पि भणिस्सामि अहयं 'एसो महं भत्तारो, न उण एसो' त्ति । ती सो चेव भयवओ कयन्तस्स पाहुडं भविस्सइ”।
चण्डरुद्देण भणियं । “सुन्दरि, अत्थि एयं, किं १५ तु अहमेत्थ वत्थव्वओ' चउचरणपडिबद्धो। अओ
वियाणइ मे त अगिहीयनामं सव्वलोओ चेव एत्थ महिलिय" त्ति।
लच्छीए भणियं । " जइ एवं, ता को पुण इह उवाओ"।
चण्डरुद्देण भणिय । “ अस्थि एत्थ उवाओ, जइ थेवमुदयं हवइ”।
तीए भणियं “कहं विय”।
चण्डरुहेण भणियं । “सुण । अत्थि मे चिन्तामणिरयणभूया भयवया खन्दरुद्देण विइण्णा दिट्ठपच्चया २५ परदिट्ठिमोहणी नाम चोरगुलिया। तीए य उदय
७१ वास्तव्यतः।

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छट्ठो भयो ]
२५ संजोएण अञ्जिएहिं नयणेहिं सहस्सलोयणो देवाहिवो वि न पेच्छइ पाणिणं, किमङ्ग पुण मञ्चलोयवासी जणो"॥
लच्छीए भणियं । " जइ एवं, ता कहिं गुलिया”। चण्डरुदेण भणियं “उट्ठियाए”। लच्छीए भणियं । "जइ एवं, ता किं न अ सि"। चण्डरुद्देण भणियं ५ " नत्थि उदयं " ति । लच्छीए भणियं " अहं देमि”। चण्डरुद्देण भणियं “ जीवाविओ भोईए”। दिन्नमुदयं । दुवेहिं पि अञ्जियाइं लोयणाई। भणिया य एसा । " सुन्दरि, अणीणिए सत्थवाहपुत्तंमि न तए गन्तव्वं" ति । पडिस्सुयमिमीए । मुक्कं रयणभण्डं धरणसमीवे । १० ठियाइं एगदेसे ॥
पहाया रयणी। उढिओ धरणो। गहिओ आरक्खिएहिं । निहालियं रयणभण्डं, उवलद्धं च तस्स समीवे । तओ नीणिओ७२ देवउलाओ बद्धो खु एसो। चिन्तियं च णेण । “ हन्त किमेयं ति । अहवा १५ न किंचि अन्नं; अवि य पडिकूलस्स विहिणो वियम्भियं ति । पडिकूले य एयंमि अमयं पि हु विसं, रज्जू वि य किण्हसप्पो, गोपयं पि सायरो, अणू वि य गिरी, मूमयविवरं पि रसायलं, सुयणो वि दुजणो, सुओ वि वइरी, माया वि भुयङ्गी, पयासो २० वि अन्धयारं, खन्ती वि कोहो, मद्दवं पि माणो, अजवं पि माया, संतोसो वि लोहो, सच्चं पि अलियं, पियं पि फरुसं,७७ कलत्तं पि वेरिओ त्ति । ता किं इमिणा वि चिन्तिएणं । एयस्स वसवत्तिणा न तीरए अन्नहा वट्टिउं । इमाओ वि य कयत्थणाओ इमं मे २५
७२ नीतः। ७३. पापार
4
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२६
[ समराइच्चकहाए
अहियं बाहर, जं सा तवस्सिणी अदिट्ठबन्धुविरहा न दीसइ | अहवा वरं न दिट्ठा चेव, मा सावि मे संसग्गिकलङ्कदूसिया इमं चैव पाविस्सइ "त्ति । चिन्तयन्तो नीओ रायउलं !!
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' अप्पत्थावो नरिन्दस्स ' त्ति धरिओ रायमग्गे । अइक्कन्तो वासरो । अवसरो' त्ति कलिय निवेइओ नरिन्दस्स । " देव, सलोत्तओ चेव मायापओयकुसलो वाणिययवेसधारी गहिओ महाभुयङ्गो । संपयं देवो पमाणं " ति । तओ राइणा भणियं । " किं तेण, १० वावाएह " त्ति । नीओ णेहिं पाणवाडयं, 5 समप्पिओ रायउलकमागयाणं वहनिओगकारीणं पञ्चइयपाणाणं । भणिया य एए । हरे, देवो समाइसइ तक्करी वावाइयव्वो " त्ति । तेहिं भणियं । देवो आणवेइ " त्ति । समप्पिओ तेसिं । गया दण्ड१५ वासिया । भणियं चण्डालमहयरेण । वावायणमासवारओ | चण्डालेहिं भणियं । मोरियस्स " । तेण भणियं । लहुं सद्दावेह मोरियं " सद्दाविओ मोरिओ, आगओ य । भणिओ मयहरेण" । हरे, मोरिय, एस तकरो देवेण पेसिओ वावाइ२० यव्वोत्ति । ता नेऊण मसाणभूमिं लहुं वावाएहि । जाममेत्तावसेसो य वासरो, एहि अवावाइए मा रयणीए माओ भविस्सइ " । मोरियपण भणियं । " जं तुमं भणसि ” त्ति । समप्पिओ मोरिययस्स
" हरे कस्स
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6 एस
जं
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७४ सलोनकः । ५७ 'पाणवाडय' चाण्डालवसतिः । चाण्डाल: (दे. ना. ६. ६८ ) १७६ 'पञ्चइयपाणाणं' प्रत्ययितचाण्डालेभ्यः विश्वासार्ह चाण्डालेभ्य इत्यर्थः । ७७ मृतहरः चाण्डालः |
पाण

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छट्ठो भवो ]
"
पञ्चभिन्नाओ य णेणं । कहं सो चेव एसो जीविय दायओ मे सत्थवाहपुत्तो; अहो कट्टु, इमस्स वि ईइसी अवत्थ ' त्ति चिन्तिऊण विसण्णो मोरियओ । चिन्तियं च णेणं । अहवा पावेन्ति चन्ददिवायरा वि मुहुत्तमेत्तं गहकल्लोलाओ आवई । बहुमओ य मे सामिसाल समाएसो एयस्स दंसणेणं । ता नेमि ताव एयं मसाणभूमिं । जाणामि य इमाओ जहट्ठियं वुत्तन्तं " । नीओ मसाणभूमि, छोडिया बन्धा, चलणेसु निवडऊणं पुच्छिओ य णेणं । अज्ज, अवि सुमरेसि मं आयामुहीए विमोइयं " । धरणेण भणियं । :6 भद्द, न १० सुट्टु सुमरेमि” । मोरियएण भणियं । कहं न सुमरेसि, जो भवं विय अचोरो चेव ' चोरो' त्ति कलिय गहिओ अहं महया दविणजाएण पेच्छिऊण नरवई तर विमोइओ " त्ति । धरणेण भणियं । 66 भद्द, थेवमेत्तं " | मोरिएण भणियं । ता साहेउ अज्जो, कहं १५ पुण अज्जस्स ईइसी अवत्थ " त्ति । धरणेण भणियं ।
66
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८८
भद्द, देव्वं एत्थ पुच्छसु " त्ति । मोरिएण चिन्तियं । 'न एत्थ कालक्खेवेण पओयणं, अहिमाणी य एसो कहं कहइस्सइ । किं वा कहिएणं । विचित्ताणि विहिणो विलसियाणि । ता किं ममेइणा निब्बन्धेण । २०. अहवा कहियं चेवाणेण परमत्थओ 'देव्वं पुच्छसु ति भणमाणेण । ता इमं ताव एत्थ पत्तयालं, जं एसो लहुँ विसजीयइ ' त्ति । चिन्तिऊण भणिओ खु एसो । "अज्ज, किंबहुणा जंपिएण; मोत्तूण विसायं लहुं अवकमसु । धरणेण भणियं । भद्द, न खलु अहं पर- २५
,
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७८ अथवा प्राप्नुतः चन्द्रदिवाकरौ अपि मुहूर्तपात्रं ग्रहकल्लोलतः आपत्ति । ग्रहः राहुः ।
२७

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[समराइञ्चकहाए पाणेहिं अत्तणो पाणे रक्खेमि। ता वावाएहि मं, निद्देसकारी खु तुमं" ति । मोरिएण भणियं । “अज, अलं मज्झ पाणविणाससङ्काए। सत्तपुरिसो खु एस राया, जं अम्हाणं अवराहसए वि य पाणवावर्ति ५ करेइ । अगच्छमाणे य अजे अवस्समहमप्पाणं वावाएमि । ता गच्छउ अन्जो"। तओ 'नत्थि अविसओ सजणसिणेहस्स' त्ति चिन्तिऊण जंपियं धरणेणं । “भद्द, जइ एवं, ता अवकमामि"। मोरिएण भणियं ।
"अणुग्गिहीओ म्हि "। दसिओ से पन्थो। पणमि१० ऊण य नियत्तो मोरिओ। मित्तोवरोहेण पलाणो
धरणो । चिन्तियं च णेणं । ' अह कहिं पुण सा मुद्धमयलोयणा भविस्सइ। नूणमुवरोहसीलयाए में अणुद्रविय पासवणनिमित्तमुट्रिया केणावि तकरेणं समा
साइया भवे, नीया य णेणं, मम विणासासङ्किणीए १५ न जंपियमिमीए; अन्नहा कहं न दिट्ठ” त्ति । अद
सणेणं च तीसे विहलमेव पाणलाहं मन्नामि' त्ति । चिन्तयन्तो पयट्टो गवेसिउं । पहाओ उज्जुवालियाए ।
इओ सो चण्डरुद्दो तो देवउलाओ अवक्कमिऊण गओ उज्जुवालियं नई । चिन्तियं च णेणं । 'अहो २० दारुणया इत्थिवग्गस्स, जमेसा एगपए चेव महावस
णपायालंमि पक्खिविय भत्तारं, अणवेक्खिऊण नियकुलं, सिविणयंमि वि अदिट्ठपुव्वेण मए सह पयट्ट त्ति । हा किह दूरेण जियं विसवग्यभुयङ्गसिङ्घसरहाणं ।
कलिकालवण्हिरक्खसिकयन्तचरियं महिलियाहि ॥२४॥ २५ असलिलपङ्कग्गाही होइ खणेणं अकन्दरा वग्घी ।। अणियत्ता जमभिउडी अणब्भवजासणी महिला ॥२५॥
७९. उपरोधशीला आज्ञानुवर्तिनी । ८० अनभ्रवज्राशनिः ।

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२९
छट्ठो भवो] महिला आलकुलघरं महिला लोयंमि दुञ्चरियखेत्तं । महिला दुग्गइदारं महिला जोणी अणत्थाणं ॥२६॥ विज्जु व्व चञ्चलाओ महिलाउ विसं व पमुहमहुराओ । मच्चु व्व निग्घिणाओ पावं पिव वजणिजाओ ॥२७॥ ___ता अलं मे एयाए; मा मज्झं पि इणमेव संपा- ५ डइस्सइ” त्ति चिन्तिऊण घेत्तूणमङ्गलग्गं सुवण्णयं परिचत्ता खु एसा।
चिन्तियं च तीए। “तहावि सोहणं चेव एय, जं सो वावाइओ त्ति । ता गच्छामि अन्नत्थ" । पयट्टा नईतीराए । दिट्ठा धरणेण हरिसवसुप्फुल्ललोयणेणं । १० पुच्छिया एसा। “सुन्दरि, कुओ तुमं” ति। तओ सा रोविउं पयत्ता'।
भणिया य जेणं । “सुन्दरि, मा रोव, ईइसो एस संसारो। आवयाभायणं खु एत्थ पाणिणो। ता अलं विसाएण। धन्नो य अहय, जेण तुमं संपत्त "त्ति । १५
तओ तीए भणियं । “ अजउत्त, पासवणनिमितमुट्ठिया गहिया तकरण, इत्थीसहावाओ, अजउत्तसिणेहाइसएण य न किंपि वाहरियं । ८२ “अणिच्छमाणी य इत्थिया न घेप्पइ'८३ त्ति करिय मुसिऊण उज्झिया इहइं । अन्नं च। तकरकयत्थणाओ वि मे २० एवं अहिययरं बाहइ, जं तुमं ईइसिं अवत्थमुवगओ दिट्ठो"त्ति ॥
तओ 'न अन्नहा मे वियप्पियं' ति चिन्तिऊण भणिय धरणेणं । " सुन्दरि, थेवमियं कारणं । न मे उव्वेयकारिणी इयमवत्था तुह दसणेणं। ता किं २५
८१ आलकुलगृह कलंकारोपकुलगृहं । ८२ कथितम् । ८३ गृह्यते ।

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[समराइच्चकहाए एइणा। एहि, गच्छम्ह" | चिन्तियं च णाए । 'अहो मे पावपरिणई, जं कयन्तमुहाओ वि एस आगओ' त्ति । पयट्टा एसा । समागयाइं वियारउरं नाम सन्निवेसं । कया पाणवित्ती। अत्थमिओ सूरिओ। अइवाहिया ५ रयणी। चिन्तियं धरणेणं । “ एवं कयन्ताभिभूयस्स न जुत्तमिह चिट्ठिउं । ता पराणेमि ताव एयं दन्तउरनिवासिणो खन्ददेवमाउलस्स समीवं; पच्छा जहाजुत्तं करेस्सामि” त्ति । साहियं लच्छीए । बहु
मयं च तीए । पयट्टाणि दन्तउरं ॥ १० इओ य न लद्धो सत्यवाहपुत्तो त्ति संजायसो
एण पञ्चइयनिययपुरिसाण समप्पिओ सत्थो कालसेणेण । भणिया य एए । “ हरे, पावियवो तुम्हेहि एस महाणुभावस्स गुरूणं" । चिन्तियं च णेण । 'जइ
वि न संपन्नमोवाइयं, तहावि कायम्बरीए जहा भणि१५ यमेव बलिविहाणं काऊण पइन्नं पि ताव सफलं
करेमि' त्ति पेसिया बलिपुरिसनिमित्तं सबरपुरिसा। काराविया कायम्बरीए पूया, मजिओ गिरिनईए, परिहियाइं वक्कलाई, कया कणवीरमुण्डमाला, रया
विया महामुल्लकट्ठेहिं चिया, पयट्टो चण्डियाययणं ।। २० इओ य दन्तउरपत्थिओ बिइयदियहमि अरु
गुग्गमे चेव कायम्बरि परिब्भभन्तेहिं समासाइओ सत्थवाहपुत्तो कालसेणसबरेहिं । बद्धो वल्लिरज्जूए । पयाविओ समहिलिओ चेव चण्डियाययणं । गओ
थेवं भूमिभागं । दिटुं च णेण चण्डियाययणपासमण्डलं । २५ कीइसं । परिसडियजिण्णरुक्खउद्देहियखइयकट्ठसंघा
८४ परानयामि ।

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छट्ठो भवो ]
.५
यसंकुलं भुयगमिहुणसणाहवियडवम्मीहं परत्तमुद्दलसउणगणकयवमालं वियडतरुखन्धबहलरुहिरायड्डियतिसृलसंघायं पायवसाहाववद्ध महिस मेसमुहपुच्छखुरसिङ्गसिरोहराचीरनिवहं ति" । अवि य, वायसस उन्तसंवलियगिद्धवन्द्रेहि विप्फुरन्तेहिं । पडिबद्धरकिरणं करङ्ककलियं मसाणं व ॥ २८ ॥ गहभूयजक्खरक्खसपिसायसंजणियहिययपरिओसं । रुहिरबलिखित्तपसमियनिस्सेसधरारउग्घायं
||२९||
३१
तं च एवंगुणाहिरामं चण्डियाययणपासमण्डलं सभयं वोलिऊण आययणं पेच्छिउं पयत्तो । धवलवरनरकलेवरवित्थिष्णुत्तुंगघडियपायारं । उब्भडकबन्धविरइयतोरणपडिबद्ध सिरमालं ||३०|| मयणाहवयणभीसणविरइयपायारसिहर संघायं । उत्तुंगवेणुलम्बियदीहरपोण्डरियकत्तिझयं ७ ॥३१॥ दीणमुहपासपिण्डियबन्दयबीभच्छरुद्धओवासं । निसियकरवालवावडकरसबरजुवाणपरियरिय ||३२||
૮૭
विसमसमाहयपडुपड हसवित्तत्थसउणसंघायं । अव्वत्तरुयन्तसदुक्खसवरिविलयाजणाइण्णं ||३३||
वियडगयदन्तनिम्मियभित्तिसमुक्किण्णमूल संघायं । तक्खणमेत्तुक्कत्तियचम्मसमोच्छइयगब्भहरं ||३४||
८५ उद्देहिय उपदेहिका जन्तुविशेषः । प्ररक्तमुखरशकुनगणकृत कोलाहलम् । 'माल' कोलाहलः | 'आयडिय' आकृष्टः । ८६
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'उग्घाय' समूहः ( दे. न. १. १२६ ) ८७ उत्तुंगवेणुलम्बितदीर्घश्वेतकृत्तिध्वजम् । ८८ 'ओवास' अवकाशः । ८९ 'अव्वत्त' अव्यक्तम् । 'विलया' वनिता ।
१०
१५
२०

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३२
पुरिसवसापरिपूरियकवालपज्जलिय मंगलपई । डज्झन्तविल्लगुग्गुलु पवियम्भियधूमसंघायं ||३५|| सबरवहूरुहिरक्खयगयमोत्तियरइयसत्थियसणाहं । चन्दकरधवलदीहरपरिलम्बियचमरसंघायं ||३६|| ५ रुहिरकसव्वालम्बियदी हरवणको लवब्भनिउरम्बं । कंकेल्लिपल्लवुप्पङ्कनिमियरेहन्तधरणितलं " ||३७|| कोदण्डखग्गघण्टयमहिसासुरपुच्छवावडकराए । कच्चाइणिपडिमा विहूसियं घोररूवाए ||३८|| तओ तं दट्टू चिन्तियं धरणेणं
[ समराइच्चकहाए
१० सक्का सीहस्स वणे पलाइउं वारणस्स य तहेव । सुकयस्स दुक्कयस्स य भण कत्थ पलाइउं सक्का ||३९|| एवं च चिन्तयन्तो छूढो सबरेहि वन्द्रमज्झमि । अह बन्धिऊण गाढं पुव्वविरुद्धेहि व खलेहिं ||४०||
एत्थन्तरम्मि समागओ चण्डियाययणं कालसेणो । १५ पडिओ चण्डियाए चलणेसु । भणियं च सगग्गयक्खरं । भयवइ, जइ विन कओ तए महं पसाओ, तहावि जम्मन्तरे वि जहा न एवं दुक्खभायणं हवामि, तहा तर कायव्वं ति । ' सत्थवाहपुत्तावयारकरणेण जं महं दुक्खं तं तुमं चैव जाणसि ' त्ति चिन्तिऊण भणिओ २० कुरङ्गओ। 'हरे, निवेपहि भयवईए बलिं ' । तेण 'जं देवी आणवेइ' त्ति भणिऊण खित्तो णेण केसेसु कड्डिऊण भयपरायत्तसव्वगत्तो दुग्गिलओ नाम लेहवाहओ । ढोइयं" रत्तचन्दणसणाहं भायणं । विगय
"
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९० कंकेल्लीपल्लवस्रमूहन्यस्तशोभमानधरणीतलम्' इति छाया । ९१ आनीतं ।

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छट्ठो भवो ]
पाणो विव चञ्चिओ दुग्गिलओ । कालसेणेण कडियं विज्जुछडाडोवभासुरं मण्डलग्गं, * वाहियं ईसि निय भुयासिहरे । भणिओ य दुग्गलओ । 'भद्द, सुदि नीवलोयं करेहि । सग्गं तए गन्तव्वं जीवियं मोत्तूण | किं वा ते संपाडियउ ' त्ति । तओ भयाभिभूपण न जंपियं दुग्गलएणं । पुणो वि भणिओ, पुणो विन जंपियं ति । ' अणावृरियमणोरहो य न वावाइज्जद्द,
विणो कालसेणो । तं च दट्ठूण चिन्तियं धरणेणं । 'हन्त मए वि एवं मरियव्वं ति । ता वरं अपेच्छिऊण दीणसत्तघायं काऊण खणमेत्तपाणपरिरक्खणेण इमस्स १० उवयारं पढमं विवन्नो म्हि । वावडी वि मे विणिवा - यकरणे कयन्तो, एसो वि निव्वुओ हवउ' त्ति । चिन्तिऊण भणिओ कुरङ्गओ । “भद्द, निवेएहि एयस्स महापुरिसस्स, जहा 'भयविसण्णो खु एसो तबस्सी, ता किं एइणा; अणभिन्नो अहं पत्थणाप; तहाषि १५ भवओ पओयणं पसाहणीयं चेव पत्थेमि एवं पत्थणं" ति । निवेइयं कालसेणस्स । भणियं च णेण । "जीवियं मोत्तूण पत्थेउ भद्दो” त्ति । धरणेण भणियं । " मोत्तूण एयं मं वावापसु” त्ति । तओ बाहजलभरियलोयण "अह को उण एसो परोवयारतल्लिच्छयाए १४ अप्पाणयं २० वावायणे समप्पेह; सुमरावेइ मे सत्थवाहपुत्तं " ति भणिऊण मुच्छिओ कालसेणो, निवडिओ धरणिवट्टे । वीजिओ किसोरपण । लद्वा चेयणा । भणियं च णेण । “भद्द किसोरय, निरूवेहि एयं को उण एसो महाणुभावो सत्थवाहपुत्तस्स चेट्ठियं अणुकरेइ" । निरूविऊण २५
९४
३३
९२ मंडलाम: अक्षि: ( सि. हे. ८.१.३४ ) । ९३ व्यापाद्यते । तलिच्छ ' तत्परः ( दे. ना. ५.३. )
"

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[समराइञ्चकहाए भणियं किसोरएण । “भो इमाए अणन्नसरिसाए आगिईए सो चेव मे पडिहायइ ति। ता सयमेव निरूवेउ पल्लीवई ” । तओ हरिसविसायगब्भिणं निरूविओ णेण पञ्चभिन्नाओ य । छोडिया से बन्धा । खग्गं मोत्तूण निवडिओ चलणेसु । भणियं च णेण । " सत्थवाहपुत्त, खमियव्वो मह एम अवराहो"। धरणेण भणियं । “भो महापुरिस, अहिप्पेयफलसाहणेण गुणो खु एसो, कहमवराहो" त्ति । कालसेणेण
चिन्तियं । 'नूणं न एस पञ्चभिजाणइ त्ति, तेण एवं १० मन्तेइ ता पयासेमि से अत्ताणयं'। भणियं च णेण।
" सत्थवाहपुत्त, किं ते अहिप्पेयं फलं साहियं" ति। धरणेण भणियं । “भद्द, पत्थुए वावायणे एयं उज्झिऊण ममेव मरणमणोरहावूरणं " ति। कालसेणेण
भणियं । " सत्थवाहपुत्त, किं ते इमस्स निव्वेयाइस१५ यस्स मरणववसायस्स कारणं "। धरणेण भणियं ।
“भो महापुरिस, अलमियाणिं एयाए कहाए। संपाडेउ भवं अत्तणो समीहियं" ति। तओ 'अहो से महाणुभावय' त्ति चिन्तिऊण भणियं कालसेणेण ।
" सत्थवाहपुत्त, न सुमरेसि मं सोहविणिवाइयं नाग२० पोययं पिव अत्तणो विणानिमित्तं अत्तणा चेव जीवा
विऊण कयग्घसेहरयभूयं कालसेणं । जीवाविओ अहं तए । मए पुण कओ तुज्झ पच्चवयारो; विओइओ तुम सत्थाओ, पाविओ य अप्पत्तपुव्वं इमं ईइसं अवत्थं "
ति। तओ सुमरिऊण पुव्ववुत्तंतं पञ्चहियाणिऊण य २५ कालसेणं लज्जावणयवयणं जंपियं धरणेण । “भो
महापुरिस, को अह जीवावियव्वस्स, तुह चेव पुण्णपरिणई एस त्ति । कहं च तुर्म कयग्यो, जो दिट्ठमेत्ते

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छट्ठो भवो ]
३५
वि जणे अन्नाणओ किंपि काऊण एवं खिज्जसि त्ति । ता अलमेइणा । अह किं पुण इमं पत्थुयं " ति । तओ लज्जापराहीणेण न जंपियं कालसेणेण । साहियं च निरवसेसमेव संगमदंसणाइयं नियपाणपरिच्चायववसायावसाणं चेट्ठियं ति किसोरपणं । तओ 'अहो से कयन्नुया, अहो थिरसिणेहया, अहो महाणुभाव त्ति चिन्तिऊण जंपियं धरणेण । " भो महापुरिस, जुत्तमेव गुरुदेवपूयणं पुप्फबलिगन्धचन्दणेहि, न उण पाणिघारणं । अवि य,
"
होजा जले व जलणो होज्जा खीरं पि गोविसाणाओ । १० अमयरसो वि विसाओ न य हिंसाओ हवइ धम्मो ||३९|| दाऊण य अहिओयं देवयजन्नाण जे खलु अभव्वा । " घायन्ति जियसयाई पावेन्ति दुहाइ ते नरए ||४०||
ता विरम एयाओ ववसायाओ " त्ति । कालसेणेण भणियं । “जं तुमं भणासि " त्ति । तओ गामदेसलू- १५ डणअन्नाभावे य भक्खणनिमित्तं च मोत्तूण कओ अणेण कायम्बरिअडविपविट्ठस्स सत्थस्स पाणिघायणस्स जावज्जीविओ नियमो । फुल्लबलिगन्धचन्दणेहिं पूइया देवया । नीओ णेण सयलबन्दसंगओ नियगेहमेव धरणो । कओ उचिओ उवयारो ।
भुतत्तरकालंमि य उवणीयं से समत्थरित्थं ति । सबराहिवेण तुरियं गहियं जं सत्थभङ्गमि ||४१ || करिकुम्भसमुत्थाणि य महलमुत्ताहलाइ पवराई । दन्ता य गयवराणं चमराणि य जच्चचमरीणं ९ ||४२
९८ दत्त्वा च अभियोगं अभव्याः । ९९ जात्यचमरीणां
दोषारोपणं देवतायज्ञानां ये खलु अभिजातचमरीणाम् ।
२०

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[समराइच्चकहाए घेत्तूण य तं रित्थं दाऊण य किंचि बन्दयाणं पि । 'विहरह जहासुहेणं' भणिऊण विसज्जिया तेणं ॥४३।।
धरणो वि कालसेणपीईए तत्थेव कंचि कालं गमेऊण विसजिओ कालसेणेण, पयट्टो निययपुरि, ५ पत्तो य कालक्कमेणं । विनाओ अम्मापिईहिं नायरेहि
य। परितुट्ठो से गुरुयणो । निग्गया नयरिमहन्तया। पच्चुवेक्खियं भण्डं संखियं च मोल्लेण जाव सवाया०० कोडि त्ति । इओ अइकन्ते अद्धमासे आगओ देवनन्दी।
तस्स वि य निग्गया नयरिमहन्तया। पच्चुवेक्खियं १० भण्डं संखियं च मोल्लेणं जाव अद्धकोडि त्ति । तओ
विलिओ०' देवनन्दी। समप्पियं पउरभण्डमोल्लं । सेसेण य परमणोरहसंपायणेण सफलं पुरिसभावमणुहवन्तस्स आगया मयणतेरसी। भणिओ य एसो
नयरिमहन्तपहिं 'नीसरेहि रहवरं' । धरणेण भणियं । १५ ' अलं बालकीडाए'। पसंसिओ नयरिमहन्तपहिं ।।
अइक्वन्तो य से कोइ कालो परत्थसंपायणसुहमणुहवन्तस्स । निओइयपायं च णेण नियभुओवज्जियं दविणजायं ।१०२ समुप्पन्ना य से चिन्ता । “ अवस्स
मेव पुरिसेण उत्तमकुलपसृएण तिवग्गो सेवियव्यो। २० तं जहा । धम्मो अत्थो कामो य । तत्थ अपरिचत्तसव्वसङ्गेण अत्थप्पहाणेण होयव्वं ति । तओ चेव तस्स दवे संपजन्ति । तं जहा। धम्मो कामो य । अन्नं च। एस अत्थो नाम महन्तं देवयारूवं । एसो खु पुरिसस्स बहुमाणं वद्धावेइ, गोरवं जणेइ, महग्घयं उप्पा
१०० सपादा । १०१ वीडितः। १०२ नियोजितप्रायं च अनेन निजभुजोपार्जितं द्रविणजातम् ।

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छ8ो भवो] एइ, सोहग्गं करेइ, छायामावहइ, कुलं पयासेइ, रूवं पयासेइ, बुद्धिं पयासेइ । अत्थवन्तो हि पुरिसा अदेन्ता वि लोयाणं सलाहणिज्जा हवन्ति । जं चेव करेन्ति, तं चेव तेसिं असोहणं पिसोहणं वणिजए। अभग्गपणइपस्थणं च अणुहवन्ति परत्थसंपायणसुहं । ता जइ वि एस ५ मह पुव्वपुरिसोवजिओ अइपभूओ अत्थि, तहावि अलं तेण गुरुपणइणिसमाणेण । ता अन्नं उवजिणेमि, गच्छामि दिसावणिजेणं०३१ ति । चिन्तिऊण विन्नत्ता जणणिजणया। अणुमन्निओ य णेहिं । गओ महया सत्थेणं समहिलिओ० पुव्वसमुद्दतडनिविट्ठ वेजयन्ति १० नाम नयरिं। दिट्ठो नरवई । बहुमनिओ य णेणं । निओइयं भण्डं, न समासाइओ इट्ठलाभो। चिन्तियं च णेण । “समागओ चेव जलनिहितडं । ता गच्छामि ताव परतीरं । तत्थ मे गयस्स कयाइ अहिलसियपओयणसिद्धी भविस्सइ” त्ति । गहियं परतीरगामियं १५ भण्डं । संजत्तियं०५ पवहणं । पसत्थतिहिकरणजोगेण निग्गओ नयरीओ, गओ समुद्दतीरं, पूइओ अत्थिजणो, अग्घिओ जलनिही । तओ वन्दिऊण गुरुदेवए उवारूढो जाणवतं । आगडियाओं०७ वेगहारिणीओ सिलाओ, पूरिओ सियवडो, विमुकं जाणवतं, गम्मए २० चीणदीवं ति ॥
अन्नया य अइक्कन्तेसु कइवयदिणेसु, कुसलपुरि
१०३ दिशावाणिज्येन विविधासु दिशासु वाणिज्यकरणेन । १०४ समहिलाकः महिलया पत्न्या सह। १०५ ' संजत्तिय ' यात्रायै योग्यं कृतम्। १०६ 'जाणवत्त' यानपात्रं नौका । १०७ 'आगडियाओ' व्यापृताः प्रयोजिताः । (सि. हे. ८. ४. १. आषडइ)

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३८
[ समराइव कहाए
१०९
66
सविमुक्के विय नाराए वहन्ते जाणवत्ते, गयणयलमज्झट्ठिए दिणयरं मि, आगम्पयन्तो विय मेइर्णि, धुणन्तो विय समुहं, उम्मूलन्तो विय कुलसेलजालाणि ९, पयट्टो मारुओ । तओ एरावणो विय गुलु५ गुलेन्तो पडिसोत्तवाहियसरियामुहं खुहिओ महण्णवो । विसण्णा निजामगा । तओ समं गमणारम्भेण ओसारिओ सिrasो जीवियासा विय विमुक्का नङ्गरसिला निजामहिं । तहावि य तत्थ कंचि वेलं गमेऊण विवन्नं जाणवतं । जीवियसेसयाए समासाइयं फलगं, १० अहोरत्तेण लङ्घिऊणं जलनिहिं सुवण्णदीवंमि लग्गो सत्थवाहपुत्तो । चिन्तियं च णेणं । अहो परिणई देवस्स | न - याणामि अवत्थं पिययमाए परियणस्स य | अहवा किं विसाएणं । एसो चैव एत्थ पमाणं" ति । तओ कयलफलेहिं' संपाइया पाणवित्ती । अत्थ१५ मिओ सूरिओ । कओ णेण पल्लवसत्थरो, सीयावणयणत्थं च अरणीपओएण पाडिओ जलणो । वीसमिऊण कंचि कालं पणमिऊण गुरुदेव य पसुत्तो य एसो । अइक्कन्ता रयणी, विउद्धो य । उग्गओ अंसुमाली । दिट्ठे च णेण तं जलणच्छिकं' सव्वमेव २० सुवण्णीहूयं धरणिखण्डं । चिन्तियं च णेण । "अहो एयं खु धाउखेत्तं; ता पाडेमि एत्थ सुवण्णयं ति । कयाओ इड्ढयाओ, अङ्कियाओ धरणनामएण, उल्लयाणं चेव संपाइया संपुडा, पक्का य सुवण्णमया जाया । एवं च कया
.११२
.१११
१०८ आकम्पयन्तः । १०९ कुलशैलजालान् कुलशैलसमूहान् । ११० निर्यामकै: नौसंचालकैः । १११ कदलफलैः । (सि. हे. ८. १. १६७ ) ११२ जलणच्छिकं ज्वलनस्पृष्टं । छिकं स्पृष्टं (दे. ना. ३. २६)।
>
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छट्ठो भयो] णेण दस इड्रयासंपुडसहस्सा। निबद्धो भिन्नपोयद्धओ॥ ___इओ य चीणाओ चेव सुवयणसत्थवाहपुत्तसन्तियं असारभण्डभरियं अन्नदीवलग्गसंपावियलच्छिसहियं देवउरगामियं समागयं तमुद्देसं जाणवत्तं । दिट्ठो य भिन्नपोयद्धओ सत्थवाहेणं । लम्बिया य नङ्गरा सुव- ५ यणापसेण । समागया निजामगा । दिट्ठो य णेहिं धरणो भणिओ य । “भो भो महापुरिस, एसो चीणवत्थव्वगो देवउरगामी जाणवत्तसंठिओ सुवयणो नाम सत्थवाहपुत्तो भणइ, जहा एहि; कूलं गच्छम्ह "। धरणेण भणियं । “भद्द, किंभण्डभरियं खु तं जाण- १० वत्तं "। निजामएहिं भणियं । “ अन्ज, विहिवसेण परिवडिओ खु एसो सत्थवाहपुत्तो विहवेण, न उण पोरसेणं । ता सुट्ट न सारभण्डभरियं" ति । धरणेण भणियं । “जइ एवं, ता अणुवरोहेणं आगच्छउ एत्तियं भूमि सत्थवाहपुत्तो"। निवेइयं सुवयणस्स । १५ आगओ एसो, भणिओ धरणेण । “ सत्थवाहपुत्त, न तए कुप्पियव्वं, पओयणं उद्दिसिऊण किंचि पुच्छामि" त्ति । सुवयणेण भणियं । " भणाउ अजो"। धरणेण भणियं । “केत्तियस्स ते दविणजायस्स जाणवत्तमि रित्थं"। सुवयणेण भणियं । “ अज, देव्वस्स पडि- २० । कूलयाए विणट्ठो खु अहयं । तहावि 'पुरिसयारो न मोत्तव्वो' त्ति उच्छाहमेत्तभण्डमोल्लो सुवण्णसहस्समेसस्स घेतूण किंपि भण्ड देवउरं पयट्टो म्हि" । धरणेण भणियं ।“ जइ एवं, ता परिचय भण्डं; भरेहि मे सन्तियस्स सुवण्णस्स जाणवत्तं; कूलपत्तस्स य भवओ पय- २५ च्छिस्सं सुवण्णलक्खं " ति। सुवयणेण भणिय । “किं सुवण्णलक्खेण, तुम चेव बहुओ" त्ति । उज्झियं पुव्व

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[समराइच्चकहाए भण्डं। भरियं सुवण्णस्स । ठाविया संखा। उवारूढो धरणो। दिट्ठा य णेण लच्छी। परितुट्ठो एस हियपणं । दूमिया य एसा । —जाया मह एस' त्ति साहियं सुवयणस्स धरणेणं । आणन्दिओ एसो । पयट्टे जाण५ वत्तं । गयं पञ्चजोयणमेत्तं भूमिभागं ॥
पत्थन्तरंमि गयणयलचारिणी वेगागमणेणागम्पयन्ती समुदं अयालविज्जू विय असुहया लोयणाणं 'अरे रे दुट्ठसत्थवाहपुत्त, अकओवयारो अणणुजाणिय
मए कहिं इमं मईयं दविणजायं गेण्हिऊण गच्छसि' १० त्ति भणमाणी सुवण्णदीवसामिणी समागया सुवण्ण
नामा वाणमंतरी। धरियं जाणवत्तं भणियं च णाए। “भो भो निजामया, अदाऊण पुरिसबलिं न एत्थ अत्थो घेप्पइ; ता पुरिसबलिं वा देह, अत्थं वा मुयह,
वावाएमि वा अहयं ति। जइ एयाण एकं पि न देह, १५ तओ अणत्थो करेऊण तुज्झ भिन्दामि पवहणं"।
धरणेण चिन्तियं । “अहो णु खलु मुयाविओ निययरित्थं सुवयणो, उवयारी य एसो लच्छीसंपायणेण, पसा य एवं भणाइ। ता इमं एत्थ पत्तयालं, अहमेव
पुरिसबली हवामि" त्ति । चिन्तिऊण भणिया वाण२० मंतरी । “ भयवइ, अयाणमाणेण मए एवं ववसियं ।
ता पसीय । अहमेव एत्थ बलिपुरिसो; मं पडिच्छसु" त्ति । तीए भणीयं । “जइ एवं, ता घत्तेहि अप्पाणयं समुहे, जेण ते वावाएमि" त्ति । लच्छीए चिन्तियं ।
" अणुग्गिहीया भयवईए"। तओ धरणेण भणियं । २५ " धयस्स सुवयण, पावियव्वा तए लच्छी मह गुरूणं" ति । भणिऊण पवाहिओ" अप्पा। विद्धो य णाए
११३ प्रवाहितः प्रवाहे क्षिप्तः ।
-

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छट्ठो भयो]
४१ मूलेण, नीओ सुवण्णदीवं । उवसन्ता वाणमंतरी। पयट्टं जाणवत्तं देवउराहिमुहं ।।
एत्थन्तरंमि दिट्ठो य एसो कण्ठगयपाणो सुवेलाओ रयणदीवपत्थिएणं हेमकुण्डलेणं, पञ्चभिन्नाओ य ण । पुव्वपरिचिया य सा हेमकुण्डलस्स वाण- ५ मंतरी । तओ ' हा किमेयमकजमणुचिट्ठियं ' ति भणिऊण मोयाविओ वाणमंतरीओ। पुव्वभणिओसहिवलयवइयरेण कयं से वणकम्म। जीवियसेसेण य पन्नत्तो एसो पञ्चभिन्नाओ य णेण हेमकुण्डलो । पुच्छिओ धरणेणं सिरिविजयवुत्तन्तो। साहिओ हेमकुण्डलेण, १० जहा जीविओ सो महाणुभावो त्ति । परितुट्ठो धरणो। हेमकुण्डलो य घेत्तूण धरणं पयट्टो रयणदीवं । पत्तो य भुयङ्गगन्धव्वसुन्दरीजणारद्धमहुरगेयरवायड़ियदिनावहाणनिच्चलट्ठियमयजूहं दरियवणकोलघोणाहिघायजजरियमहियलुच्छलियमुत्थाकसायसुरहिगन्धवा- १५ सियदिसायकं तीरतरुखुडियकुसुममयरन्दवासियासेसविमलजलदुल्ललियरायहंसाउलसरसहस्सकलिलं महल्लतरुसिहरावडियकुसुमनियरच्चियवित्थिण्णभूभिभागं उद्दामनागवल्लीनिवहसमालिङ्गियासेसपूगफलीसण्डं वियडघणसुरहिमन्दारमन्दिरारद्धविजाहरमिहुणरइसुहं २० दरियवणहत्थिपीवरकरायडणभग्गसमुत्तुङ्गगलन्तचन्दणवणं तीरासन्नट्ठियघणतमालतरुवीहिओहसियजलहिजलं तरुणतरुवियडमणहरालवालयजलसुहियविविहविहंगनियररवापूरिउद्देसं सिद्धविजाहरालयमुत्तुङ्गरयणगिरिसणाहं दीवं नामेण रयणसारं१४ ति । अवि य २५
११४ प्राप्तः च भुजंगगन्धर्वसुन्दरीजनारब्धमधुरगेयरवाकृष्टदत्तावधाननिचलस्थितमृगयूथं दृप्तवनसूकरघोणाभिघातबर्जरितमही

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[समराइचकहाए रयणायरेण धणियं वियडतरङ्गच्छलन्तबाहाहिं । सव्वत्तो पियकामिणिरुइरसरीरं व उवगूढं ॥४४॥ संपाविऊण फलहरनमियमहीरुहनमिन्जमाणी व्य । परिणयखुडन्तबहुविहतरुकुसुमोवणियपूओ व्व।।५।। कमलमहुपाणसेवणजणियकलालावमुहलभमरेहिं । कयसागयसम्माणो व्त्र अइगओ चूयतरुसण्डं ॥४६॥
उवविट्ठो दीहियातीरंमि, वीसमिओ मुहत्तयं, गहियाइं सहयारफलाइं, मजियं दीहियाए, कया
पाणवित्ती। पुच्छि ओ हेमकुण्डलेण धरणो । “कहं तुम १० इमीए पाविओ"त्ति । साहिओ णेण जहदिओ सयल
वुत्तन्तो। हेमकुण्डलेण भणियं । “अहो से कूरहिययत्तणं; ता किं एइणा, भण किं ते करीयउ"त्ति । धरणेण भणियं । “कयं सयलकरणिजं; किं तु दुत्थिया मे
जाया, ता तीए संजोयं मे करेहि"। तओ ‘रयणगि१५ रीओ पहाणरयणसंजुयं संजोएमि' त्ति चिन्तिऊण
भणियं हेमकुण्डलेणं । "करेमि संजोयं, किं तु अत्थि इहेव दीमि रयणगिरी नाम पव्वओ। तत्थ सुलोतलोत्सृतमुस्ताकषायसुरभिगन्धवासितदिशाचक्रं तीरतरुक्षुण्णकुसुममकरन्दवासिताशेषविमलजलदुर्ललितराजहंसाकुलस्वर सहस्रकलस्वरयुक्तं महातरुशिखरापतितकुसुमनिकरार्चितविस्तीर्णभूमिभाग उद्दामनामवल्लीनिवहसमालिंगिताशेषपूगफलीषण्ड, विकटघनसुरभिमन्दारमन्दिरारब्धविद्याधरमिथुनरतिसुख दृप्तवनहस्तिपीवरकराकर्षणभनसमुत्तुंगगलम्चन्दनवनं तीरासन्नस्थितघनतमालतस्वीथिकापहसितजलाधिजलं तरुणतरुविकटमनोहरालवालकजलसुखितविविध विहंगनिकररवापूरितोद्देशं सिद्धविद्याधरालयं उतुंगरत्नगिरिसनाथं द्वोपं नामेन रत्नसारम्इति ।

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४३
छट्ठो भवो ]
यणो नाम किन्नरकुमारओ मे मित्तो परिवसइ । ता तं पेच्छिऊण नेमि तं देवउरमेव । तहिं गयस्स नियमेणेव तीए सह संजोगो भविस्सइ" त्ति । पडिस्सुयं धरणेण । तओ घेत्तूण धरणं पयट्टो रयणपव्वयं ।
पत्तो य महुरमारुय मन्दन्दोलेन्तकय लिसंघायं । संघायमिलिय किंपुरिसजक्ख परिहुत्तवणसण्डं || ४७|| वणसण्डविविहफलरससंतुट्ठ विहंगसह गम्भीरं ।
||||४८||
१०
गम्भीरजलहिगज्जियहित्यपिओसत्तसिद्धयणं सिद्धयणमिलियचारणसिहरवणारद्धमहुरसंगीयं । संगीयमुरयघोसाणन्दियनच्चन्तसिहिनियरं ||१९|| सिहिनिय ररवुक्कण्ठियपसन्नवरसिद्ध किन्नरिनिहाय । किन्नरिनिहाय सेवियलवङ्गलवलीह रच्छायं ||५०|| छायावन्तमणोहरमणियडविलसन्तरयणनिउरुम्बं । निउरुम्बठिउप्पेहडसिहरुचिधं "" च रयणगिरिं ॥ ५१ ॥
तओ य तं पाविऊण महामहल्लुत्तुङ्गरयणसिह - १५ रुप्पङ्कनिरुद्धरविरहमग्गं"" विविहवर सिद्धविजाह
रङ्गणाललियगमणचलणालत्तयरसरञ्जियवित्थिण्णमुतासिलायलं दरिविबरविणिग्गयनिज्झरझरन्तझंकाररवायडियदरियवणहत्थिनियरसमाइणवियडकडउ - सं उद्दाममाहवीलयाहरुच्छङ्गनिद्दयरयायासखिन्नसु- २० हपसुत्तविज्जाहरमिहुणं अइकोउ हल्लेण आरुहिउं पयत्तो ।
किह,
,
११५ निकुरम्बस्थितोन्नतशिखरो चिह्नम् । ' उप्पेहढ ' ( दे
ना. १.११६. ) ' उप्पेहद उन्भडए ' । उचिह्नम् उद्गतानि चिह्नानि
उचिह्नानि । ११६ उपंक' समूह: ( दे. ना. १.१३०. )
,,
6

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४४
[ समराइच्चकहाम
चालियलवङ्गलवलीचन्दणगन्धुक्कडेण सिसिरेण । अवणिजन्तपरिस्समसंतावो महुरपवणेण ॥ ५२ ॥
पेच्छन्तो य रुइरदरिमन्दिरामलमणिभित्तिसंक
न्तपडिमावलोयणपणयकुवियपसायणूसुयदइयदंसणा५ हियकुवियवियड्रसहियणोहसियमुद्धसिद्धङ्गणासणाहं, कत्थइ य पयारचलियवरचमरिनियरनीहारामलचन्द
मऊहनिम्मलुद्दामचमरचवलविक्खेववीइज्ज माणं, कत्थइ
य नियम्बोवइयवियडघणगज्जियायण्णणुब्भन्तधुयसडाजाल नहयलुच्छङ्गनिमियकमदरियमयणाहरु ञ्जियर१० वावूरिउद्देसं, अन्नत्थ सरसघणचन्दणवणुच्छङ्गविविहपरिहासकीलाणन्दियभुयङ्गमिहुणरमणिज्जं ति । तओ आरुहिऊण रयणसिहरं रयणगिरितिलयभूयं तत्थ य बालकयलीपरिवेढियवियडपीडं सोहाविणिज्जियसुरि
न्दभवणं उत्तुङ्गतोरणखम्भनिमियवरसालिभञ्जियास१५ णाहं मणहरालेक्खविचित्तवियडभित्तिं रुइरगवक्खवेइओवसोहियं निम्मलमणिकोट्टिमं सुरहिकुसुमसंपाइयपूओवयारं च गओ सुलोयणसन्तियं मन्दिरं ति । दिट्ठो य णेण गन्धव्वदत्ताए सह वीणं वायन्तो सुलोयणो । अब्भुट्टिओ सुलोयणेणं । संपाइओ से उचि२० ओवयारो । पुच्छिओ सुलोयणेणं हेमकुण्डलो । “कुओ भवं कुओ वा एस महापुरिसो, किंनिमित्तं वा भवओ आगमणपओयणं" ति । तओ सुवेलाओ नियं धरणस्त सुवण्णभूमिमुवलब्भाइयं चिन्तियरयणप्पदाणपज्जवसाणं साहियमागमणपओयणं । तेण वि उप्फुल्ललोयणेण --२५ पडिस्सुयं । तओ चिट्ठिऊण कइवयदियहे गहियाई पहाणरयणाइ । नीओ य णेण धरणो देवउरं । मुक्को नयरबाहिरियाए, समप्पियाणि से रयणाणि । भणिओ

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य एसो । इहट्ठिओ चैव जायं पडिवालसु त्ति । पडिस्सुयं धरणेण । गओ हेमकुण्डलो ||
४५
धरणो पुण बाहिरियाए चेव कंचि वेलं गमेऊण पविट्ठो नयरं । दिट्ठो य टोप्पसेट्टिणा । ' अहो कल्लाणागिई अदिपुव्वो एगागी य दीसइ, ता भवि - ५ यव्वं एत्थ कारणेणं ' ति चिन्तिऊण अहिमयसंभास - णपुरस्सरं नीओ णेण गेहं । कओ उवयारो । पुच्छिओ सेट्ठिणा 'कुओ तुमं ति । साहिओ णेण मायन्दिनिवासनिग्गमणाइओ देवउरसंपत्तिपज्जवसाणो निययवुत्तन्तो । समप्पियाई रयणाई | भणिओ य णेण १० सेट्ठी । 'पयाइं संगोवावसु'त्ति । संगोवावियाणि सेट्ठिणा ।।
"
इओ य धरणसमुद्दपडणसमणन्तरमेव समासा - सिया सुवयणेण लच्छी । भणिया य णेण । "सुन्दरि, ईइसो एव संसारो, विओगावसाणाइ पत्थ संगयाई; ता न तए संतप्पियव्वं । न विवन्नो य एस तुज्झ; १५ अवि य मज्झं" ति । तओ नियडिप्पहाणाए बाहजलभरियलोयणं जंपियं लच्छीए । “तर जीवमाणंमि को महं संतावो” त्ति । तओ अइक्कन्तेसु कइवयदिणेसु जाणवत्तसंठियं पहूयं सुवण्णमवलोइऊण चिन्तियं सुवयणेणं । “विवन्नो खु सो तवस्सी, पभूयं च एवं २० दविणजायं, तरुणा य से भारिया रूववई य, संगया य मे चित्तेण; ता किं एत्थ जुत्तं ति । अहवा इयमेव जुत्तं, जं इमीप गहणं ति । को नाम अबालिसो सयमेवागयं लच्छि परिश्चयइ । ता गेण्हामि एयं" । तओ 'परिहाससज्झा इत्थिय ७ त्ति वियङ्कनायगाणुरूवा २५
११७ परिहास साध्याः स्त्रियः ।

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४६
[ समराइञ्चकहाए
कया परिहासा, आवज्जियं से हिययं । निविट्ठो घरसिद्दी । अत्तट्ठियं सुवण्णयं ॥ अइक्कन्ता कइवि दिया । समागयं कूलं जाणवत्तं । महया दरिसणिजेण दिट्टो सुवयणेण नरवई । परितुट्टो पसी । 'उस्सुं५ कमेव तुह जाणवत्तं ' ति कओ से पसाओ । गओ जाणवत्तं ॥
एत्थन्तरंमि ' चीणदीवाओ आगयं जाणवत्तं ' ति मुणिऊण निग्गओ धरणो । दिट्ठो य णेण सुवयणो लच्छी य । परितुट्ठो हियपणं, दूमिया लच्छी १० सुवयणो य दिन्नं से आसणं, पुच्छिओ वुत्तन्तं, साहिओ णेणं । तओ सुवयणेण चिन्तियं । अहो मे कम्मपरिणई, अहो मे पडिकूलया देव्वस्स । केवलं कयमकजं, न संपन्नं समीहियं 'ति । चिन्तिऊण भणियं । "अज्जज, सोहणं संजायं, जं तुमं जीविओ । ता गेहाहि १५ एवं निययरित्थं" ति । धरणेण भणियं । " सत्थवाहपुत्त, पाणा वि एए तुह सन्तिया, जेण लच्छीए सह समागमो कओ । किमङ्ग पुण रित्थं" ति ॥
1
66
अइक्कन्ता काइ वेला । भणियं च णेण । " एहि, नयरं पविसम्ह" । लच्छीए भणियं । अज्जउत्त, २० कलं पविसिस्सामी, अज उण अज्जउत्तेणावि इहेव वसियव्वं ति " । पडिस्सुयमणेण । अब्भङ्गिओ एसो । 'आलोचियं च लच्छीए सुवयणेण य । अज्जेव एयं कयपाणभोयणं केणइ उवाएण रयणीय बाबाइस्सामो' त्ति। मजिओ एसो, पा१५ इओ महुं, काराविओ पाणवित्तिं । अइक्कन्तो वासरो,
जहा,
११८ उच्छुकमेव ते यानपत्रम् । उच्छुल्कं उद्गतं परित्यक्तं शुल्कं भाण्डकरं यस्य तत् । यानपत्रम् नौका ।

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समागया रयणी, अत्थुयं१९ सयणिजं । निवण्णो२० एसो लच्छी य। तओ मयपराहीणस्स सिमिणए विय अव्वत्तं चेट्ठमणुहवन्तस्स दिन्नो इमीए गले पासओ, बलिओ य एसो। परिओसवियसियच्छीए लच्छीए सुवयणेण य विमूढो धरणो मओ त्ति काऊण उज्झिओ ५ जलनिहितडे । गयाइं जाणवत्तं । जलनिहिपवणसंगमेण य समासत्थो एसो। चिन्तियं च णेणं । 'हन्त किमेयं ति । किं ताव सुविणओ आओ इन्दजालं आओ मइविब्भमो आओ सच्चयं चेव' त्ति । उवलद्धं जलनिहितडं। 'सच्चं चेव त्ति जाओ से विनिच्छओ। उट्ठिऊण १० चिन्तियमणेण । 'अहो लच्छीए चरियं, अहो सुवयमस्स पोरुसं । अहवा दुट्ठगुंठो'२१ विय उम्मग्गपत्थिया, किंपागफलभोगो विय मङ्गलावसाणा,२२ दुस्साहियकिच्च व्व दोसुप्पायणी, कालरत्ती विय तमोवलित्ता, ईइसा चेव महिलिया होइ । अवि य, जलणो वि घेप्पइ सुहं पवणो भुयगो य केणइ नएण। . महिलामणो न घेप्पइ बहुएहि वि नयसहस्सेहिं ॥५३॥
__ता किं इमीए। सुवयणस्स न जुत्तमेयं ति । अहवा मइरा विय मयरायवडणी चेव इत्थिया हवइ त्ति । विसयविसमोहियमणेणं तेणावि एयं ववसियंति। २० एवं च चिन्तियन्तो सेट्ठिनिउत्तेहि कहवि पुरिसेहिं । सूरुग्गमवेलाए दिट्ठो बाहोल्लनयणेहिं ॥ ५४ ॥
भणिओ य णेहिं । "सत्थवाहपुत्त, रयणीए न
११९ आस्तीर्णम् । १२० निषण्णः । १२१ ‘दुहगुंठ दुष्टाधमहयः। 'गुंठो' अधमहयः ( दे. ना. २.९१. )। १२२ अशोभनावसाना । 'मंगुल' अनिष्टं ( दे. ना. ६. १४५.)।
१५

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४८
[समराइचकहाए आगओ तुमं ति संजायासङ्केण रयणीए चेव तुज्झ अन्नेसणनिमित्तं २3 पेसिया अम्हे टोप्पसेट्ठिण त्ति । कहकहवि दिद्रो सि संपयं । ता एहि, गच्छम्ह; निव्ववेहि २४ अणेयचिन्ताणलपलित्तं सेट्टिहिययं"। तओ 'अहो पुरिसाणमन्तरं ति चिन्तिऊण पयट्टी धरणो, पविट्ठो नयरिं, दिट्ठो य णेण सेट्ठी। पइरिकंमि१२५ भणिओ सेट्ठिणा । “वच्छ, कुओ तुमं, किं वा विमणदुम्मणो दीससि" ति । तओ 'लज्जावणिजयं अणाचिक्खणी
यमेयं' ति चिन्तिऊण बाहोल्ललोयणेण न जंपियं १० धरणेण । सेठिणा भणियं । “वच्छ, सुयं मए, जहा
आगयं जाणवत्तं चीणाओ, ता तं तुमए उवलद्धं न ध" त्ति। तओ सगग्गयक्खरं जंपियं धरणेणं । “अन्ज, उवलद्धं" ति। सोगाइरेगेण य पवत्तं बाहसलिलं ।
तओ 'नूणं विवन्ना२७ से भारिया, अन्नहा कहं ईइसो १५ सोगपसरो' त्ति चिन्तिऊण भणियं टोप्पसेट्टिणा ।
'वच्छ, अवि तं चेव तं जाणवत्तं'ति । धरणेण भणियं 'आमं'। सेट्टिणा भणियं । 'अवि कुसलं ते भारियाए। धरणेण भणियं । 'अज, कुसलं' । सेट्टिणा भणियं । 'ता
किमन्नं ते उव्वेवकारणं' । धरणेण भणिय । 'अन्ज, न २० किंचि आचिक्खियव्वं' ति । सेट्ठिणा भणियं । 'ता किं
विमणो सि, । धरणेण भणियं ' आमं । सेट्टिणा भणियं 'किमामं'। धरणेण भणियं 'एयं'। सेट्रिणा भणियं 'किमेयं । धरणेण भणिय 'न किंचि'। सेट्टिणा भण्यिं । "वच्छ, किमेएहिं सुन्नभासिएहिं आचिक्ख सब्भाव१२॥
१२३ अन्वेषणनिमित्तम् । १२४ निर्वापय प्रशमय । १२५ 'पइरिक' विजनस्थानम् ( दे. ना. ६. ७१)। १२६ बाष्पार्द्रलोचनेन । १२७ विपन्ना मृता। १२८ सद्भावं सत्यम् ।

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छटो भवो]
न य अहं अजोग्गो आचिक्खियव्वस्स, पडिवन्नो य तए गुरु"। तओ 'न जुत्तं गुरुआणाखण्डणं' ति चिन्तिऊण जंपियं धरणेण । “ अज, 'अजस्स आण' त्ति करिय ईइस पि भासीयइ" त्ति । सेट्टिणा भणियं । “घच्छ, नत्थि अविसओ गुरुयणाणुवत्तीए"। धरणेण ५ भणियं । “अज, जइ एवं, ता कुसलं मे भारियाए जीविएणं, न उण सीलेणं"। सेट्ठिणा भणियं । “कहं वियाणसि"। धरणेण भणियं “कजओ”। सेट्टिणा भणियं । “कहं विय"। तओ आचिक्खिओ से भोयणाइओ जलनिहितडपज्जवसाणो सयलवुत्तन्तो। १०
तं च सोऊण कुविओ टोप्पसेट्ठी सुवयणस्स । परिसंठविय धरणं गओ नरवइसमीवं । विन्नत्तो जेण सुवयणं पइ जहट्ठियमेव नरवई । सद्दाविओ राइणा सुवयणो, भणिओ य एसो। “सत्थवाहपुत्त, पभूयं ते रित्थं सुणीयइ । ता फुडं जंपसु, कहमेयं तए विढ- १५ त्तयं १२५ ति। तओ अजायासङ्केण भणियं सुवयणेण । “देव, कुलकमागयं"। राइणा भणियं । “भारिया कह" ति । तेण भणियं । “गुरुविइण्णा'०"। तओ पुलइओ टोप्पसेट्ठी। भणियं च णेण । “ देव, सव्वं अलियं" ति। सुवयणेण भणियं । “किं पुण एत्थ २० सञ्चयं"। सेठुिणा भणियं । “धरणसन्तियं रित्थं भारिया य; एयं सञ्चयं" ति । तओ संखुद्धहियएणं जंपियं सुवयणेण। “भो भो अउव्व जोइसिय, को एत्थ पञ्चओ; रायकुलं खु एयं ।” टोप्पसेट्ठिणा भणियं । “साहारणं रायकुलं; पच्चओ पुण, सो चेव २५ जीवह" त्ति। सुवयणेण भणियं । “महाराय, न मए
१२९ अर्जितम् । १३० गुरुवितीर्णा पितृदत्ता।

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[ समराइञ्चकहाए धरणस्स नाम पि आयणियं ति । परिक्खउ देवो"। राइणा भणियं । “भो भो सेट्ठि, आणेहि धरणं, तुम पि तं महिलियं” ति। पेसिया णेहि सह रायपुरिसेहिं निययपुरिसा। आणिओ य णेहिं हियएणाणिच्छमाणो वि सेट्ठिउपरोहभावियचित्तो धरणो, इयरेहि य भयहित्थहियया'१ लच्छि त्ति। पुलइयाई राइणा, भणियं च ण । “सुन्दरि, दिट्ठो तए एस कर्हिपि सत्थवाहपुत्तो"। तीए भणियं । “देव, न
दिट्ठो” त्ति । तओ पुच्छिओ धरणो। “सत्थवाहपुत्त, १० अवि एसा ते भारिया"| धरणेण भणियं । “देव,
किमणेण पुच्छिएण; सुयं चेव देवेणं, जं जंपियमिमीए"। राइणा भणियं । “ सत्थवाहपुत्त, अओ चेव पुच्छामि"। धरणेण भणियं । “ देव, जइ एवं देवस्स
अणुबन्धो, ता आसि भारिया, न उण संपयं” ति। १५ राइणा भणियं । “एसो सत्थवाहपुत्तो दिट्ठो तए
आसि”। धरणेण भणियं । " देव, एसो चेव जाणइ" त्ति । राइणा भणिओ सुवयणो। “सत्थवाहपुत्त, किं दिट्ठो तुमए एस कहिंपि" । सुवयणेण भणियं । “देव,
मए ताव एसो न दिट्टो" त्ति। राइणा भणियं । २० " होउ, किं एइणा; साहेह तुब्भे, किं एत्थ रित्थ
माणं"। सुवयणेण भणियं । “ देव, एत्थ खलु दससहस्साणि सोवण्णिगाण इट्ठासंपुडाणं, अन्नं पि थेवयं खु सुरितं भण्डं” ति । पुच्छिओ इयरी वि। धर
णेण भणियं । “ देव, एवमेयं"। राइणा भणियं । “भो २५ किपमाणा खु ते संपुडा"। धरणेण भणियं । “देव, न-याणामि"| राइणा भणियं । “कहं निययभण्डस्स
१३१ भयत्रस्तहृदया । हित्थ त्रस्त (दे. ना. ८. ६७.)

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छट्टो भवो ] वि पमाणं न-याणासि"। धरणेण भणियं । "देव, एवं चेव ते कया, जेण न जाणामि"। तओ पुच्छिओ सुवयणो। " भद्द, तुम साहेहि"। तेण भणियं । “देव, अहमवि निस्संसयं न-याणामि"। राइणा भणियं । “भो एवं ववत्थिए किं मए कायव्वं" ति। धरणेण भणियं । " देव, थेवमियं कारणं। किं बहुणा जंपिएणं। अविवाउगो'22 अहं एयस्स; ता गिण्हउ रित्थं भारियं च एसो” त्ति। सुवयणेण भणियं । “भो महापुरिस, एयं पि भवओ पहूयमेव, जं मे आलो न दिन्नो" त्ति। धरणेण भणियं । “पसिद्धो अहं आल- १० दायगो"। सुवयणेण भणियं । “जइ न आलदायगो, ता किमेयं पत्थुयं” ति टोप्पसेट्ठिणा भणियं । “अरे रे निल्लज्ज पावकम्म, एवं पि ववहरिलं एवं जंपसि" त्ति । पुणो वि अमरिसाइसएण१४ भणियं टोप्पसेट्ठिणा। “महाराय, किं बहुणा जंपिएण। जइ एयं न १५ धरणसन्तियं रित्थं एसा य भारिया, ता मज्झ सव्वस्ससहिया पाणा नियरणं५ ति। आणवेउ देखो सयले दिव्वे" त्ति । धरणेण चिन्तियं । 'अवहरिओ खु एसो मह सिणेहाणुबन्धेण; ता न जुत्तं संपयं पि उदासीणयं काउं' ति। जंपियमणेण। “देव, जइ २० एत्थ अणुबन्धो तायस्स, ता अलं दिव्वेहिं; अन्नो वि एत्थ उवाओ अत्थि चेव"। राइणा भणियं । “कहेहि, कीइसो उवाओ" त्ति। धरणेण भणियं । “देव, ते मए संपुडा सनामेणं चेव अङ्किय” त्ति। राइणा
१३२ स्तोकं इदं । १३३ अविवादकः । अहं तस्य प्रभुत्वं न विवदामि मम प्रभुत्वं स्थापयितुमित्यर्थः । १३४ अमर्षातिशयेन क्रोधातिशयेन । १३५ 'नियरणं' दण्डः शिक्षा ।

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[समराइसकहाए भणियं । “किं तुज्झ नामं"। धरणेण भणियं । “देव, धरणो" त्ति । इयरो वि पुच्छिओ। तेण भणियं । " देव, सुवयणो" त्ति । राइणा भणियं । “जइ एवं, तो छिन्नो खु ववहारो; नवरं पत्थेव आणेह कइवि संपुडे" त्ति । तओ पेसियं पञ्चउलं,१२७ आणिया ५ संपुडा, निहालिया राइणा बाहिं, न दिटुं धरणनामयं । भणियं च णेण। “भो नत्थि एत्थ धरणनामयं"। सुवयणेण भणियं । " देवो पमाणं ति। अन्नं च । देव, देवस्स पुरओ एस महन्तं पि अलियं जंपिऊण अज वि पाणे धारेइ त्ति। जाणियं देवेण, जं १. एएण पमाणीकयं"। राइणा भणियं । “ भी धरण, किमेयं" ति। धरणेण भणियं । “देव, न अन्नहा, एयं; फोडाविऊण३८ मज्झं निरूवेउ देवो"। तओ एयमायण्णिण संखुद्धो सुवयणो, हरिसिओ टोप्पसेट्ठी। सदाविया सुवण्णयारा, फोडाविया संपुडा, १५ दिटुं धरणनामयं । कुविओ राया सुवयणस्स लच्छीए य। भणियं च णेणं। “हरे वावापह एयं वाणियगवेसधारिणं महाभुयंगं,११९ निव्वासेह य एयं मम रजाओ विवन्नसीलजीवियं अलच्छि, समप्पेह य समत्थमेव रित्थं धरणसत्थवाहस्स । अन्नं च । भण, भो २० महापुरिस, किं ते अवरं कीरउ"| धरणेण भणियं । “देव, अलं मे रित्थेण । करेउ देवो पसायं सुवयणस्स अभयप्पयाणेणं"। तओ 'अहो से महाणुभावय' त्ति चिन्तिऊणं भणियं राइणा । " सत्थवाहपुत्त,
__ १३६ छिन्नः खलु व्यवहारः। निणीतमिदं कारणम् । १३७ पंचकुलं कारणनिर्णये पंचनागरिकाप्रेसराणां समूहः। १३८ भक्त्वा । १३९ वणिग्वेशधारिणं महाभुजंग महाधूर्तम् ।

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छट्ठो भयो] न जुत्तमेयं तहावि अलवणीयवयणो तुमं ति; ता तुम चेव जाणसि"। धरणेण भणियं । " देवपसाओ त्ति, अणुग्गिहीओ अहं देवेण"। राइणा भणियं ।
“भो सत्थवाहपुत्त, गेण्हाहि निययरित्थं"। धरणेण ५ भणियं । “जं देवो आणवेइ” । तओनरिन्दपञ्चउला
हिट्ठिओ सह सुवयणेणं गओ वेलाउलं९४० धरणो, उवगणियं सुवणयं पञ्चउलेण, समप्पियं धरणस्स । तओ धरणेण भणियं । “भो सुवयण, परिचय४१
विसायं, अङ्गीकरेहि पोरुसं, देव्वोवरोहेण कस्स वा १० खलियं न जायइ त्ति । अन्नं च । भणिओ मए तुज्झ
सुवण्णलक्खो, तए पुण महाभावत्तणेण अहमेव बहुमनिओ, न उण सुवण्णलक्खो। भणियं च तए आसि 'किं सुवण्णलक्खेण, तुम चेव मे बहुगो त्ति। अण
ग्धेयं४२ च एयं संभमवयणं । ता गेण्हाहि संपयं, जं ते १५ पडिहायइ"। एवं च भणिओ समाणो लजिओ सुव
यणो। न जंपियं च णेण । तओ दाऊण अट्ठ सुवण्णलक्खे संपूइऊण नरवई तओ काउं सयलसुत्थं४३ भण्डस्स गओ टोपएसेठ्ठिगेहं। ठिओ कंचि वेलं सह
सेट्टिणा। उवगयाए भोयणवेलाए कयमजणा पभुत्ता २० एए। भुत्तुत्तरकाले य चलणेसु निवडिऊण भणिओ
धरणेण टोप्पसेट्ठी। “जाएमि अहं किंचि वत्थु तायं, जइ न करेइ मम पणयभङ्गं ताओ"१४४ तओ हरिसवसुप्फुल्ललोयणेण 'अहो अहं कयत्थो, अहो अहं धन्नो, अहो मम सुजीवियं, अहो मम सुलद्धो जम्मो त्ति;
१४० वेलाकुलं समुद्रतटम् यत्र नावः तिष्ठन्ति । १४१ परित्यज । १४२ बहुमूल्यम् । १४३ कृत्वा सकलं सुस्थितम् । १४४ याचे अहं किंचित् तातं यदि न करोति मम प्रणयभंग तातः।

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[ समराइव कहाए
वच्छ, जइ वि ममं जाएसि, १४५ आकर सियचित्तो ' धरणेण भणियं ।
(4
जओ इसेणावि महाणुभावेण सयलसत्तकप्पतरुकप्पेण तिहुयणचिन्तामणी भूपण वि अहं पत्थिजामि ि चिन्तिऊण भणियं टोप्पसेट्ठिणा । सकलत्तं सपुत्तपरियणं दासत्तनिमित्तं तहावि अहं तु महापुरिसचेट्ठिएण न खण्डेमि ते पत्थणापणयं " । ताय, जइ एवं ता देहि तिन्नि वायाओ ।" इसि विहसिऊण 'जाय, जो एगं वायं लोप्पइ, सो तिन्नि वि लोप्पयन्तो कि केणावि धरिउ पारीयइत्ति भणिऊण टोप्पसेट्ठिणा कयाओ तिन्नि वायाओ । ' ताय, १० अणुग्गिहीओ' ति भणिऊण हेमकुण्डलविजाहर विदिन्नमहग्वेयपुव्वसमप्पियरयणसहस्सं मग्गिओ टोप्पसेट्ठिभण्डारिओ । तेण वि य 'अजो आणवेइ ' त्ति भणिऊण समप्पियाई गहिऊण रयणाइं । तओ ताण मज्झे अर्द्ध गहेऊण टोप्पसेट्ठिस्स चलणपूयं काऊण पुणो १५ विणिवडिओ पाएसु 'ताय, एसा सा पत्थण 'त्ति भणमाणो धरणी । तओ ' अह कहं छलिओ अहमणेणं ' ति सुइरं चिन्तिऊण ' अगहिए य विलक्खीभविस्सइ एसो, निवारिओ अहं इमिणा अणागयं चेव ' उट्ठविओ धरणो 'वच्छ, पडिवन्ना ते पत्थणा, भणमाणेण २० टोप्पसेट्टा ||
५४
66
तओ बहुमन्निओसेट्ठिणा महया सत्थेण समागओ निययनयरिं । आवासिओ बाहिं । जाओ लोयवाओ, जहा आगओ धरणो त्ति । निग्गओ राया पञ्चोणि ४६। पवेसिओ पेण महाविभूईए नेऊण निय- २५
१४५ याचसे । १४६ संमुखं धरणस्य सम्मानार्थम् । पञ्च्चोणि ' ( दे. ना. ६. २४. ) ' समुहागमणे पच्चोवणी चेय' ।

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छट्ठो भवो ]
यभवणं, पूइओ मज्जणाइणा नियाभरणपज्जवसाणमुवयारप्पयाणेणं । गओ निययभवणं । तुट्ठा य से जणणिजणया । विइण्णं महादाणं, कया सव्वाययणेसु पूया । अइक्कन्ता काइ वेला । तओ उवणिमन्तिय महारायं पूइओ अणेण सविसेसं । सम्माणिया य जहारुहपडिवत्तीए पउरचाउ वेजाइया, १४ पडिपूइओ
.१४७
५५
५
तेहिं । तओ पुच्छिओ जणणिजण पहिं । "वच्छ, अवि कहं ते घरिणि” त्ति । धरणेण भणियं । " अलं तीए कहाए"। चिन्तियं च णेहिं । 'हन्त कथं तीए, जं इत्थिउचियं । ता अलं इमस्स मम्मघट्टणेण इमिणा जंपि- १० एणं । अन्नओ अवगच्छिस्सं' ति । एत्थन्तरंमि महापुरिसयाखित्तहियओ विम्हयवसेणुप्फुल्ललोयणो कयमुइङ्गसासणावणनिमित्तं पुणो वि धरणसमीवं समागओ
राया । कओ धरणेण समुचिओवयारो । पुच्छिओ य आगमणपओयणं सिट्टी से निययाहिप्पाओ राइणा । १५ तओ चलणेसु निवडिऊण भणियं धरणेण । "देव, अलं मुद्दङ्गेर्हि; किंतु ' माणणीओ देवो' त्ति करिय पत्थेमि पत्थणीयं । " राणा भणियं । भणाउ अज्जो " । तेण भणियं । < पयच्छउ देवो नियरजे सव्वसत्ताणं बन्दिमोक्खणं सव्वसत्ताणभयप्पयाणं च " । तओ अहो से महाणुभावया, अहो महापुरिस- २० चेट्ठियं सत्थवाहपुत्तस्स " त्ति भणिऊण आणत्तो पडिहारो । 'हरे कारवेहि चारयघण्डपओएण १४९ मम रज्जे सयलबन्दिमोक्खं, सव्वसत्ताणमभयप्पयाणं च दवावेहि' त्ति । तओ 'जं देवो आणवेइ' त्ति भणिऊण संपाडियं देवसासणं । सप्पुरिसचेट्ठिएण य परितुट्ठा से २५
6
१४७ यथाई प्रतिपत्त्या । १४८ पौरचातुर्वेदादिकाः । १४९ बन्दिस्थान घण्टा प्रयोगेण ।

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[समराइञ्चकहाए जणणिजणया । परिओसवियसियच्छेहिं कयं णेहिं राइणो उचियं करणिजं । तओ धरणेण सह कंचि वेलं गमेऊण निग्गओ राया ॥
धरणो वि चिरयालमिलियवयंसयसमेओ५० ५ गओ मलयसुन्दराभिहाणं उजाणं । उवलद्धो य नाग
लयामण्डवंमि कीलानिमित्तमागओ कुवियं पियपणइणि पसायन्तो रेविलगो नाम कुलउत्तगो। सुमरियं लच्छीए । चिन्तियं च णेणं । "अहो णु खु एवमपर
मत्थपेच्छीणि कामिजणहिययाई हवन्ति । समागओ १० संवेगं । गओ य उजाणेक्कदेससंठियं असोयवीहियं ।
दिट्ठो य णेण तहियं फासुयदेसंमि वियलियवियारो। सीसगणसंपरिवुडो आयरिओ अरहदत्तो त्ति ॥५५॥ अञ्चन्तसुद्धचित्तो नाणी विविहतवसोसियसरीरो।
निजियसयणो वि दढं अणङ्गसुहसिद्धितल्लिच्छो॥१५६।। १५ तं पेच्छिऊण चिन्ता जाया धरणस्स एस लोयंमि ।
जीवइ सफलं एको चत्तो जेणं धरावासो ॥१७॥ घरिणी अत्थो सयणो माया य पिया य जीवलोयंमि। माइन्दजालसरिसा५५ तहवि जणो पावमायरइ ।।५८॥
जा वि उवयारबुद्धी घरिणीपमुहेसु सा वि मोहफलं । २० मोत्तूण जओ धम्म न मरणधम्मीणमुक्यारो ॥५९।।
सो पुण संपाडेउं न तीरए आसवानियत्तेहिं ।१५१ आसवविणिवित्ती वि य गिहासमं आवसन्तेहिं ॥६०॥
१५० चिरकालमिलितवयस्यकसमेतः । १५१ अनंगसुखा न अंगसुखं शरीरसुखं वर्तते यस्यां सा सिद्धिः तस्यां रतः ‘तल्लिच्छो' तत्परः । १५२ मायेन्द्रजालसदृशा। १५३ अनिवृत्ताः आस्वाः येषां तेः ।

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छठ्ठो भवो] नियमा तत्थारम्भो आरम्भेणं च वडई हिंसा । हिंसाए कओ धम्मो न देसिओ सत्थयारेहिं ।। ६२| पज्जन्ते वि य एसो सम्वेणं चेव जीवलोयंमि । नियमेणमुज्झियन्वो ता अलमेएण पावेणं' ॥२॥ एवं च चिन्तयन्तो पत्तो संजायचरणपरिणामो। गुरुपायमूलमणहं५५ सवयंसो निव्वुइपरं व ॥३॥ अह वन्दिओ य णेणं भगवं सवयंसरण साहू य । तेहिं चिय धम्मलाहो दिन्नो सव्वेसि विहिपुव्वं ॥६॥ उवविट्ठा य सुविमले मुणीण पुरओ उ उववणुच्छङ्गे । अह पुच्छिया य गुरुणा 'कत्तो तुब्भे'त्ति महुरगिरं ॥६५॥ १० ___एवं व पुच्छिए य समाणे जंपियं धरणेण । " भयव, इओ चेव अम्हे । अन्नं च; अत्थि मे गिहासमपरिचायबुद्धी। ता आइसउ भयवं, जं मए कायव्वं" ति। तओ 'अहो से आगिई, अहो विवेगो, त्ति चिन्तिऊण आसयपरिक्खणनिमित्तं जंपियं अरहयत्तेणं। १५ "वच्छ, परिचत्तगिहासमेणं, निब्भच्छिऊण नियनियविसयलालसाइं इन्दियाई, विज्झविय५६ कसायाणलं निरीहेणं चित्तेणं सयलसोक्खनिहाणभूओ संजमो कायव्वो। अन्नहा परिचत्तो वि अपरिचत्तो गिहासमो त्ति । सो पुण अणाइ विसयभावणाभावियस्स जीवस्स २० अञ्चन्तदुक्खयरो। पवजिऊण वि एयं पुव्वकयकम्मदोसेण केइ न तरन्ति परिवालिउं, मुज्झन्ति निययकजे, परिकप्पेन्ति असयालम्बणाइं; विमुक्कसंजमा य ते, आउसो,१५७ न गिही न पव्वइयगा उभयलोगविहलं
१५४ शास्त्रकारैः। १५५ अनघं पापरहितम् । १५६ विष्याप्य । १५७ आयुष्मन् ।

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[ समराइञ्चकहाए.
नासन्ति मणुयत्तणं । एवं ववत्थिए अमुणिऊण हैओवाएयाई " अतुलिऊणमप्पाणयं न जुत्तो गिहासमपरिवाओ " ति । धरणेण भणियं । एवमेयं, जं तुब्भे आणवेह । किं तु,
66
५८
५ हेओ गिहासमो मे बुद्धो समणत्तणं उवाएयं । तुला व विवेगो चिय किलेसवसयाण सत्ताणं " ||६६||
66
भयवया चिन्तिये | 'अहो से सउण्णया, मुणिओ णेण जहडिओ संसारो, समुप्पन्ना जिणधम्मबोही । ता पसंसेमि एवं साहेमि य इमस्स इमीए दुलहत्तणं, १० जेण वयंसगाण वि से संबोही समुप्पज्जइ ' । भणियं च णेण । वच्छ, धन्नो तुमं, नायं तए जाणियव्वं, संपत्ता सयललोय दुल्लहा जिणधम्मबोही । ता जहट्टिट्ठीयासेवणेण एयं चैव सफलं करेहि, संसिज्झइ य तुह समीहियं । न खलु अणब्भत्थनिरइयारकुसलमग्गा १५ एवंविहा हवन्ति, अवि य अपरमत्थपेच्छिणो विसयलोलुया य । एयवइयरं ' च निसुणेहि मे चरियं " । धरणेण भणियं ' कहेउ भयवं ' । अरहदत्तायरिपण भणियं ।
१५९
१६०
66
'सुण
अत्थि इहेव वासे अयलउरं नाम नयरं । तत्थ २० जियसत्तू राया, पुत्ता य से अवराजिओ समरकेऊ य। अवराजिओ जुवराया, इयरो य कुमारो | दिन्ना 'इमस्स कुमारभुत्तीए उज्जेणी । एवं च अन्तो कोइ कालो | अन्नया य विथक्को " " समरकेसरी नाम पच्च
५६१
१५८ हेयोपादेयानि अमात्यग्राह्याणि । १२९ अनभ्यस्तनिरतिचारकुशलमार्गाः । १६० एतद्व्यतिकरं एषः व्यतिकरः यस्मिन् तद् । १६१ अभिगतः ।

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छट्ठो भवो] न्तनरवई१६२। तओ अवराजिओ तप्पसाहणनिमित्तं गओ। पसाहिओ एसो। आगच्छमाणेण य मुत्तिमन्तो विय पुण्णोदओ संपत्तो इमेण धम्मारामसन्निवेसे सयलमणोरहचिन्तामणी राहो नाम आयरिओ त्ति। तं च दट्टण समुप्पन्नो एयस्स संवेगो। पुच्छिओ णेण ५ जहाविहं धम्म । कहिओ जहोवइट्ठो परमगुरूहि । पडिबुद्धो य एसो। खओवसममुवगयं चारित्तमोहणीयं । तओ माइन्दजालसरिसं जीवलोयमवगछिय पव्वइओ एसो। करेइ तवसंजमुज्जोयं ॥
अन्नया य गुरुपायमूलंमि अहासंजमं विहरमाणो १० गओ तगरासन्निवेसं। एत्थन्तरंमि समागया तत्थ उज्जेणीओ राहायरियस्स अन्तेवासिणो अजराहुखमासमणसन्तिया गुरुसमीवं साहुणो त्ति । कया से उचियपडिवत्ती । पुच्छिया निरुवसग्गविहारमुजेणीए। कहिओ य णेहिं । “सुन्दरो विहारो; केवलं रायपुत्तो ५१ पुरोहियपुत्तो य अभदया, ते जहोवलद्धीए खलियारेन्ति'६४ साहुणो, तन्निमित्तो उवसग्गो" त्ति ।
तओ एयमायण्णिय चिन्तियमवराजिएण । “अहो पमत्तया समरकेउणो, णेण परियणं पि न नियमेइ। ता अणुन्नविय गुरुं गच्छामि अहमुजेणिं । उवसामेमि २० ते कुमारे, मा संचिणन्तु अबोहमूलाई । संसारवद्धणे य साहुपओसो। अत्थि मे तदुवसामणसत्ती"। तओ अणुन्नविय गुरुं पेसिओ गुरुणा, समागओ उज्जेणिं, पविट्ठो य अजराहुखमासमणगच्छे । कयं से उचिय
___ १६२ प्रत्यन्तनरपतिः । सोमप्रदेशनरपतिः । १६३ उचितप्रतिपत्तिः उचितः सत्कारः । १६४ खलीकुर्वतः खलवद् आचरतः ।

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[समराइचकहाए करणिज । समागया भिक्खावेला। पयट्टो एसो । भणिओ य साहहिं । “पाहुणया तुब्भे, ता अच्छह"त्ति । तेण भणियं । “न अच्छामि, अत्तलद्धिओ अहं, नवरं ठवणकुलाईणि१६५ दंसेह"। तओ दिनो से चेल्लओ, दंसियाणि कुलाणि, वारिओ य णेणं 'एयं पडणीयगेह;६६ मा पविसेजसु' त्ति भणिऊण नियत्तो चेल्लओ७ । पविट्ठो य एसो पढममेव कुमारगेहं । महया सद्देण धम्मलाहियमणेणं । तं च दट्ठण भीयाओ
अन्तेउरियाओ। 'हा कटं, इसी कयत्थिजिस्सइ १६८ १. त्ति चिन्तिऊण सन्निओ य णाहिं 'लहु निग्गच्छसु"
त्ति। तओ अवहीरिऊण बहिराविडं१९ च काऊण महया सद्देण धम्मलाहियमणेणं। एत्थन्तरंमि धम्मलाहसदं सोऊण हम्मियतलाओ पहट्ठमुहपङ्कया समा
गया कुमारया। ढकियं७० दुवारं। अइसएणं वन्दिओ १५ णेहिं साहू। कयं धम्मलाहर्ण । भणिओ य णेहिं । 'भो
पव्वइयगा, नच्चसु' त्ति तेण भणियं । 'कहं गीयवाइएण विणा नच्चामि'। कुमारेहिं भणियं । 'अम्हे गीयवाइयं करेमो'। साहुणा भणियं 'सुन्दरं' ति ।
विसमतालं कयं गीयवाइयमणेहिं । अकुद्धो वि हिय२० एणं कुद्धो साहू। भणियं च णेण । 'अरे रे गोवाल
दारया, इमिणा विन्नाणेण ममं नच्चावेह ' त्ति। एयं सोऊण कुविया कुमारा, साहुताडणनिमित्तं च धाविया अभिमुहं । तेण वि य 'न अन्नो उवाओ' त्ति कलिऊण करुणापहाणचित्तेण निजुद्धवावारकुसलेणं सणियं
१६५ स्थापनाकुलादीन् भिक्षायै प्रतिषिद्धानि कुलानि । १६६ प्रत्य नीकगृहं शत्रुगृहम् । 'चेल्लओ' शिष्यः ( दे. ना. ३. १०.=चिल्ल )। १६८ कदर्थ्यते पीड्यते । १६९ बधिरवृत्ति। १७० पिहितम् ।

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छट्ठो भवो ]
६१
१७२
चेव घेतूण सव्वसंधीसु विओइओ एक्को, १७१ तओ धाविओ दुइओ, सो वि तहेव । तओ दुवारमुग्घाडिऊण गओ साहू । एगत्ते ठिओ सज्झायजोगेणं । इयरे वि निच्चेट्ठा तहेव चिठ्ठन्ति । दिट्ठा परियणेणं, उदपण सिञ्चिऊण ससंभ्रमं वाहित्ता । जाव न जंपन्ति, तओ निवेइयं रायपुरोहियाणं, जहा इमिणा वुत्तन्तेण 'केणइ साहुणा कुमारा एवं कय ' त्ति । तओ ते निरूविऊण आयरियसमीवं गओ राया । पणमिओ य णेणायरिओ, भणिओ य । 'भवयं, खमेह एयमवराहं बालयाणं ' । आयरिएण भणियं । ' किमेयं ति नाव- १० गच्छामि । कहिओ से वुत्तन्तो राइणा । तओ आयरिपण भणियं । ' वीयरागसासण संपायणरइपहावओ विइयपरमत्था परलोयभीरुयत्तणेण य इहलोयसरीरे दढमपडिबन्धयाए खमेन्ति सयलसत्ताणं साहुणो न पुण पाणभरणं ति । तहावि कारणं पइ १५ समायरियं जइ केणावि भवे, तओ पुच्छावेमि साहुणो । सओ आयरिपण पुच्छिया साहुणो । तेहिं भणियं ।
'
भयवं, न अम्हे वियाणामो ' त्ति आयरिएण भणियं । 'महाराय, नेयमिह साहूहि ववसियं ' । राइणा भणियं । ' महाराय, जइ एवं, ता एवं भविस्सइ । २० अत्थि एगो आगन्तुगो साहू; तेणेयमणुचिट्ठियं भवे । राइणा भणियं । भयवं, कहिं पुण सो साहू ' । आयरिपण भणियं । ' दंसेह से तयं ' ।
6
दंसिओ एगेण साहुणा नाइदूरंमि चेव सालत१७१ करुणाप्रधानचित्तेन नियुद्धव्यापारकुशलेन शनैः चैव गृहीत्वा सर्वसंधिषु वियोजितः एकः । १७२ आहूताः (सि. हे. ८. १. १२८ )।

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[समराइच्चकहाए रुवरसमीवे झाणसंठिओ। पञ्चभिन्नाओ७3 य राइणा। कुमारावराहलजिएणं पणमिओ य णेणं । दिन्नो से धम्मलाहो । भणिओ य पच्छा। 'भो महासावग, जुत्तमेयं जं तुज्झ सन्तिए रज्जे इसीणं१७४ कयत्थणा कुमाराणं अणाहत्तणं च'। तओ बाहजलभरियलोयणेण राइणा भणियं । 'भयवं, लजिओ म्हि अहियं इमिणा पमायचरिएणं । अत्थि मम एस दोसो; तहावि भयवं करेह अनुग्गहं, संजोएह ते कुसारे'। साहुणा भणियं । 'संजोएमि चरणगुणविहाणेणं न उण अन्नह १७५ त्ति । १० राइणा भणियं । 'अयवं, अणुमयं ममेयं, नवरं कुमारा
पुच्छियव्व' त्ति । साहुणा भणियं । 'लहुं पुच्छेह'। राइणा भणियं । 'भयवं, न सकेन्ति ते जंपिउं' । साहुणा भणियं । 'एहि, तत्थेव वच्चामो; अहं जंपा
वेमि' त्ति। आगया कुमाराण समीवं । दिट्टा य हिं १५ परमजोगिणो व्व निरुद्धसयलचेट्ठा कुमारा। आयत्ती
कयं च तेसिं साहूणा वयणमेत्तं ।१७६ पुच्छिया य णेणं । 'भो कुमारया, इसिकयत्थणापमायजणियकम्मतरुकुसुमुग्गमपुव्वरूवमेयं, फलं तु निरयाइवेयणा ।
ता नइ भे अत्थि पच्छायावो, ता पवजह कम्मतरु२० महाकुहाडं पव्वजं । मोएमि अहं इमाओ उवद्दवाओ,
भवामि य परलोयसाहणुज्जयाणं सहाओ, त्ति ।१७७ कुमारेहिं भणियं । ' भयवं, अणुग्गहो' त्ति । 'लज्जिया अम्हे इमिणा पमायचरिएणं, अत्थि णे महन्तो अणु
१७३ प्रत्यभिज्ञातः । १७४ ऋषीणाम् । १७५ संयुनम्मि चरणगुणविधानेन न पुनः अन्यथा । १७६ यत्तीकृतं अधिकृतं च तेषां साधुना वदनमात्रम् | १४७ मोचयामि अहं अस्मात् उपद्रवात् , भवामि च परलोकसाधनोद्यतानां सहायः ।

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छट्टो भवो ]
६३
५७८
यावो, पवज्जामो य पव्वज्जं जइ गुरू अणुजाणन्ति ' | तओ अणुन्नाया गुरूहिं । संजोइया साहुणा अङ्गसंघाएण परमगुणसंघारण य । तओ पवन्ना पव्वजं । परिणया य तेसिं समणगुणा । एवं जहुत्तकारीणं अइक्कन्तो कोइ कालो । ताणं च पुरोहियकुमारस्स कम्मो - ५ दपणं विश्यजिणधम्मसारस्स वि ' बला इसिणा पव्वाविय त्ति समुप्पन्नो गुरुपओसो, न निन्दिओ णेणं नालोइओ गुरुणो । तओ मरिऊणं अहाउयक्खपण समुपपन्नो ईसाणदेवलोए भुञ्जेइ दिव्वभोए । अइक्कन्तो कोइ कालो रइसागरावगाढस्स ।
१७९
'
१८६
१८३
"
हन्त,
अन्नया य वरच्छरापरिगयस्स मिलाणाई सुरहिकुसुमदामाई, पयम्पिओ कप्पपायवो, पणट्ठाओ हिरीसिरीओ, ११ उवरत्ताइं देवदूसाई, १८२ समुप्पन्नो दीणभावो, उत्थरियं निदाए, विउडिओ१४ कामरागो, भमडिया" दिट्ठी समुप्पन्नो कम्पो, विय- १५ म्भिया अरइ त्ति । तओ तेण चिन्तियं किमेयं ' ति । वियाणियाई चवणलिङ्गाई, विसरणो हियपणं, विद्दाणो १७ परियणो, विलवियं अच्छराहिं । तओ किमिमिणा मोहचेट्ठिएणं; पुच्छामि ताव भयवन्तं परमनाहं तित्थयरं, कहिं से उववाओ, सुलह- २० बोहिओ वा न वा त्ति समागओ पुव्वविदेहं । पण
"
१०
१७८ यथोक्तकारिणम् । १७९ गुरुप्रद्वेषः । १८० वराप्सरोपरिगतस्य । नराभिः अप्सरोभिः परिगतस्य । १८१ हीश्रियौ । ह्रीः लज्जा । श्रीः सुभगत्वम् । १८२ दिव्यवस्त्रविशेषाः । १८३ उत्सृतं निर्गतम् । १८४ विकुटितः विनष्टः । १८५ भ्रान्ता । १८६ | वजृम्भिता वृद्धा । १८७ म्लानः ।

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ક
[ समराइच्चकहाप
.१८९
मिओ तेलोक्कनाहो पुच्छिओ य सिद्धं भयवया । उववाओ " ते जम्बुद्दीवदाहिणद्धभरहे कोसम्बीप नयरीए । दुल्लहबोहिओ तुमं । संचिणियं तुमए गुरुपओसेण इमिणा पगारेण अबोहिबीयं । नीसेसमाचि५ क्खिओ पुव्वभववइयरो । तओ तेण चिन्तियं । ' हन्त एद्दहमेत्तस्स वि गुरुपडणीयभावस्स दारुणो विवागो' त्ति | भयवया भणियं । “भो देवाणुपिया, ने एस थेवो । इह खलु इद्दलोगोवयारी वि कयन्नुणा बहुमन्नियन्बो, किमङ्ग पुण परलोगोवयारी । परलोगोवयारिणो य १० गुरवो; जओ फेडन्ति मिच्छत्तवाहिं, पणसेन्ति अन्नाणतिमिरं, ठवेन्ति परमपयसाहियाए किरियाप चोइन्ति खलिएसु, संठवेन्ति गुणरयणे । एवं च देवाणुप्पिया, मोपन्ति जम्मजरामरणरोय सोयबहुलाओ संसारवासाओ, पावेन्ति सासयं सुहं सिद्धिं ति । ता १५ एवंविहेसु वि पओसो गुणपओसभावेण नासेइ सम्मत्तं, जणेइ अन्नाणं, चालेइ साहुकिरियं । तओ य से जीवे तहाविहकिलिट्ठपरिणामपरिणय खणमेत्तेणावि, देवाशुप्पिया, तहा बन्धेइ कम्मं, जहा पावेइ अणेगभवियं मिच्छत्तमोहं ति । अओ चेव बेमि १९१ ।
.१५०
२०
सम्मत्तनाणसहिया एगन्तपमायवजिणो पुरिसा । इहपरभवनिरवेक्खा तरन्ति नियमेण भवजलहिं ||६७ || न उण सेस" त्ति । देवेण चिन्तियं । 'एवमेयं, न
१८८ उपपातः जन्म । १८९ एतन्मात्रस्य । १९० परलोकोपकारिणः च गुरवः; यतः भिन्दन्ति मिथ्यात्वव्याधिं प्रणश्यन्ति अज्ञानतिमिरं स्थापयन्ति परमपदसाधितायां क्रियायां, चोदयन्ति स्खलितेषु, संस्थापयन्ति गुणरत्नान् । १९१ ब्रवीमि ।

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छट्ठो भवो]
अन्नहा । ता न-याणामि, किंपज्जवसाणो मे एसो अबोहिलाभो" त्ति । भयवया भणियं ।"थेवनियाणो९२ खु एसो; ता अणन्तरभवे चेव भविस्सइ अवसाणं" ति । देवेण भणियं । " भयवं, कुओसयासाओ"। भयवया भणियं । “मूयगावरनामाओ नियभाउणो” त्ति । देवेण ५ भणियं । “भवयं, किं पुण तस्स पढमनाम, केण वा कारणेण इमं से दुइयं” ति। भयवया भणियं । “सुण
पढमनाम से असोगदत्तो; मूयगो पुण इमेणं कारणेणं । इमीए चेव कोसम्बीए अईयसमयंमि तावसो नाम सेट्ठी अहेसि । सो य दाणाइकिरियासमेओ वि १० पमाई, बहुविहवसंपन्नो वि निच्चवावडो'९३ । तओ अट्टज्झाणदोसेण मरिऊण समुप्पन्नो निययगेहमि चेव सूयरो। जायं से पुव्वोवभुत्तपएसावलोयणेणं जाईसरणं५४ । अन्नया य उवट्टिए पिइदिवसए, सिद्धपाए भोयणे, समासन्नाए परिवेसणवेलाए, अवहरियमजा- १५ रमंसाए, सूवयारीए वेलाइक्कमगिहवइभएणं'९५ मंसनिमित्तं पच्छन्नमेव वावाइऊण विससिओ कोलो१६ ॥
तहा कोहाभिभूओ य मरिऊण समुप्पन्नो तंमि . चेव गेहे भुयङ्गमत्ताए त्ति । तत्थ वि तं चेव दट्ठण हम्मियं९७ तं च सूवयारि भयसंभमाभिभूयस्स परि- २० णामविसेसओ समुप्पन्नं से जाईसरणं । विचित्तयाए कम्मपरिणामस्स न गहिओ कसाएहिं अणुगम्पियं च णेणं । पत्थन्तरंमि उवलद्धो सूवयारीए । तओ णाए
१९२ स्तोकनिदानः । १९३ स च दानादिक्रियासमेतः अपि प्रमादी, बहुविभवसंपन्नः अपि नित्यव्यापृतः । १९४ जातिस्मरणम् । १९५ वेळातिकमगृहपतिभवेन । १९६ विशसितः कोलः। छिन्नः सूकरः । १९७ हम्मितां गताम् ।

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[समराइच्चकहाए कओ कोलाहलो 'सप्पो सप्पो' त्ति । तं च सोऊण समागया मोग्गरवावडग्गहत्था कम्मयरा। वावाइओ णेहिं ।
समुप्पन्नो य तहा अकामनिजराए मरिऊण निययपुत्तस्स चेव नागदत्ताभिहाणस्स बन्धुमईए भारियाए कुच्छिसि पुत्तत्ताए त्ति । जाओ उचियसमएणं । कयं च से नामं असोगदत्तो त्ति । तओ अइकन्तसंवच्छरस्स तं चेव सूवयारिं पेच्छिय जणणिजणए य
अचिन्तयाए कम्मसामत्थस्स समुप्पन्नं से जाईसरणं । १० चिन्तियं च णेणं । “ वहुया जणणी, सुओ चेव य
पिया। अओ पेच्छणयसमाणस्स धिरत्थु संसारवासस्स१८ । ता कहमहं वहुयं चेव जणणि सुयं च तायं वाहरेमि” त्ति । पडिवन्नं मूयगवयं१९ । जाओ लोय
घाओ 'अहो एस मूयगो' त्ति । एवं च अइक्कन्ता १५ दुवालस संवच्छरा। समागओ तत्थ चउणाणाइसय
संपन्नो२०० मेहनाओ नाम मुणिवरो। मुणिओ य से अणेण हिययभावो०१ । पेसिओ वयणविन्नासकुसलो सुमङ्गलाभिहाणो इसी नागदेवगेहं, भणिओ य एसो।
वत्तव्वओ तए तत्थ गिहालिन्दगनिविट्ठो असोगदत्तो। २० जहा। भो कुमारया, पेसिओ म्हि गुरुणा, सो य
एवं भणाइ। "तावस किमिणा मूणव्वएण पडिवज जाणिउं धम्म । मरिऊण सूअरोरग जाओ पुत्तस्स पुत्तो" त्ति २०२ ॥६८॥
१९८ अतः प्रेक्षणकसमानं धिगस्तु संसारवासं । १९९ मूकव्रतम् । २०० चतुर्ज्ञानातिशयसंपन्नः। २०१ ज्ञातः च तस्य अनेन हृदयभावः । २०२ तापस, किमनेन मूकव्रतेन प्रतिव्रज ज्ञात्वा धर्मम् । मृत्वा सुकरः उरगः जातः पुत्रस्य पुत्र इति ॥

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छट्ठो भवो]
तओ ‘जं भयवं आणवेइ' त्ति भणिऊण गओ सो रिसी । साहिओ गुरुसंदेसओ । पणामपुव्वयं भणियं च णेणं । 'भयवं, कत्थ सो गुरू'। इसिणा भणियं । 'कुमार, सक्कावयारे चेइयं मि'। तेण भणियं । 'एहि, गच्छम्ह '। विम्हिओ मूयगपरियणो। चिन्तियं च ५ णेणं । ' अहो सामत्थं भयवओ; ता जाउ एसो कयाइ सोहणयरं भवे'। गओ मेहनायगुरुसमीवं। वन्दिओ गुरू । धम्मलाहिओ गुरुणा । पुच्छिओ असोगदत्तेणं । 'भयवं, कहं पुण तुमं मईयं वुत्तन्तं जाणासि'। तेण भणियं । 'नाणबलेणं' ति । 'अहो ते नाणाइसओ' १० त्ति विम्हिओ असोगदत्तो। तओ भयवया 'पडिबुज्झिस्सइ' त्ति नाऊण कहिओ से धम्मो। पडिबुद्धो एसो। पुव्ववासणाए य नावगयं से मूयगाभिहाणं । ता एएण कारणेण इमं से दुइयं नामं ति।
एवं च सिटे समुप्पन्नो से पमोओ। पुच्छिओ य १५ भयवं । ' अह कहिं केण वा पगारेणं अहं संबुज्झिस्सं' ति । भयवया भणियं । ' वेयडुपव्वए नियकुण्डलजुवलयदरिसणेणं०3 भविस्सइ ते पडिबोहो'। तओ वन्दिऊण भयवन्तं गओ कोसम्बि नयरिं। दिट्ठो मूयगो, साहिओ से वुत्तन्तो, जहा उप्फालिओ२०४ अयवया । २० सबहमाणं हत्थे गेण्हिऊण भणिओ य एसो। 'ता अवस्समहं तए पडिबोहियव्वो' त्ति । तेण भणियं । 'जइस्समहं जहासत्तीए२०५' । तओ तेण नीओ वेयडुपव्वयं, दंसियं सिद्धाययणकूडं२०६ । भणिओ य एसो । 'भो
२०३ निजकुण्डलकयुगदर्शनेन । २०४ 'उप्फालिओ' कथितः (सि. हे. ८ २. १७४). २०५ यतिष्ये अहं यथाशक्ति । २०६ सिद्धायतनं नाम कूटं शिखरम् ।

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[समराइचकहार
मम दुवे चेव अञ्चन्तपियाणि एत्थ जम्मं मि, इमं सिद्धाययणकूडं रयणावयंसगाभिहाणं च कुण्डलजुवलं ति । ता चिट्ठउ इमं इहं, कायव्वं तए पुव्वसाहियं' ति । निमियं सिलासंघायविवरेगदेसे कुण्डलजुवलं, ५ समप्पियं च इमस्स चिन्तामणिरयणं । भणिओ य
एसो। 'एयं खु चिन्तामेत्तपडिवन्नसहायभावं साहेड इहलोयपडिबद्धं एगदिवसे एगपओयणं । ता एयसामत्थओ वेयड्ढगमणमणुचिट्ठियव्वं' ति।
पडिवन्नमणेण । आगया कोसम्बि । गओ देवो १० निययविमाणं । वावन्नो कालक्कमेणं०७। समुप्पन्नो बन्धु
मईकुच्छीए । जाओ से सरयसमयंमि सहयारेसु दोहलो। असंपन्जमाणे य तंमि समुप्पन्ना से अरई, पव्वायं०८ वयणकमलं, पीडिओ गब्भो, संजायं किस
तणं । एत्थन्तरंमि पयट्टो लोयवाओ। 'अहो एसा १५ असंपाइयदोहला न जीवइ' त्ति ।
तओ माइनेहमोहिएणं असोगदत्तेणं न तित्थयरभासियं निष्फलं, ता भविस्सइ न अन्नहा वि वेयडगमणं' ति चिन्तिऊण चिन्तियाइं चिन्तामणिरयण
सन्निहाणंमि सहयाराई । समुप्पन्नाणि य इमाइं । संपा२० डिओ दोहलो। पसूया एसा । जाओ य से दारओ। कयं च से नामं अरहदत्तो त्ति ।
पत्तो य बालभावं । तओ सो असोगदत्तो नेइ तं साहसमीवं, पाडेइ चलणेसु, रुयइ य तओ। एवं च अइकन्तो कोइ कालो। पत्तो कुमारभावं । साहिओ
२०.व्यापन्नः मृतः कालक्रमेण । २०८ ‘पव्वायं' म्लानं (सि. हे. ८. ४. १८.)

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छट्टो भवो ]
णेण जिणभासिओ धम्मो, न परिणओ य तस्स । पुणो वि साहिओ, पुणो वि न परिणओ त्ति । एवं च अइक्कन्तो कोइ कालो । पुणो वि कहिओ असोग - दत्तेण पुग्वभववइयरो, न परिणओ य अरहदत्तस्स । भणिओ य णेणं असोगदत्तो । 'किमिमिणा पलविएणं ' ति । तओ सो एयवइयरेणेव ' अहो सामत्थं कम्मपरिणईए' त्ति चिन्तिऊण समावन्नं समणलिङ्गं । अरहदत्तेण वि य परिणीयाओ चत्तारि सेट्ठिदारियाओ । भुञ्जमाणस्स पवरभोए अइक्कन्तो कोइ कालो ॥
६९
२१०
२०९
तओ परिवालिऊणमणइयारं सामण्णं अहाउयस्स १० खपण देवलीयमुवगओ असोयदत्तो । सुयं च णेणं, जहा असोगदत्तसमणगो पञ्चत्तमुवगओ त्ति । तओ समुब्भूओ अरहदत्तस्स सोगो । कयं उद्धदेहियं । समुत्पन्नो य सो बम्भलोए । दिन्नो उवओगो, विन्नाओ य ओहिणा"" अरहदत्तवइयरो । आभो- १५ इयं २१२ च णेणं ' न एस एवं पडिबुज्झइ 'ति । पत्थुओ उवाओ । अयण्डंमि चेव समुप्पाइओ से वाही । संजायं जलोयरं, परिसुक्काओ भुयाओ, सृणं चलणजुयलं, मिलाणाई लोयणाई, जड्डिया जीहा, पणट्ठा निद्दा, उवगया अरई, समुब्भूयां महावेयणा | २१३ विसण्णो य एसो । सद्दाविया वेज्जा । उवन्नत्थं '
.०१४
२०९ और्ध्वदेहिकं मरणोत्तरक्रियाम् । २१० उपयोगः चैतम्यविशेषः । २११ अवधिः कश्चित् ज्ञानप्रकारः येन त्रिकालज्ञानं प्राप्यते । २१२ आभोगित ज्ञातम् । २१३ संजातं जलोदरं, परिशुष्कौ भुज, शूनं चरणयुगलं, म्लाने लोचने, जडीभूता जिह्वा, प्रणष्टा निद्रा, उपगता भरतिः, समुद्भूता महावेदना । उपन्यस्तम् ।
२१४

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७०
[समराइचकहाए
सव्वसारं । भणियं च णेण । ' अवहर एयं वेयणं' । पउत्ताइं ओसहाई; न जाओ से विसेसो । पञ्चक्खाओ घेजेहिं । तओ वेयणाइसयमोहिएण भणियं । ' न चएमि एयं अणेगतिव्ववेयणाभिभूयं दिवसमेत्तमवि सरीरगं ५ धारेउं । ता देह मे कट्ठाणि, पविसामि जलणं' ति।
एयं सोऊण विदाणा बन्धवा, मुच्छियाओ पत्तीओ, परोविओ परियणो ।
___ एत्थन्तरमि सो देवो सबरवेज़रूवं काऊण गहियगोणत्तओ°१५ आगओ कोसम्बि । उग्घोसियं च णेणं १० अरहदत्तघरसमीवे । 'अहं खु सबरवेजो फेडेमि
सीसवेयणं, सुणावेमि बहिरं, अवणेमि तिमिरं, पणासेमि खसर;२१६ उम्मूलेमि मलवाहिं, समेमि सलं, मासेमि उयरं' ति। एयं सोऊण सहिओ सबहूमाणं ।
भणिओ य से परियणेणं । 'भद्द अवणेहि इमस्स १५ महोयरं; जं मग्गियं दिजइ' त्ति ।
तेण भणियं । “धम्मवेजो अहं, न उण अत्थलोलुओ; ता अलं मे अत्थेणं । किं तु किच्छसज्झो एस वाही, न सुहेणं अवेइ । एत्थ खलु परिहरियव्वं
नियाणं, सेवियव्वो पडिवक्खो। नियाणं च दुविहं २० हवइ, इहलोइयं पारलोइयं च । तत्थ इहलोइयं अप
च्छासेवणजणिओ१७ वायाइधाउक्खोहो, पारलोइयं पावकम्मं । तत्थ 'इहलोइयं पि न पारलोइयसंबन्धमन्तरेणं' ति पारलोइयं परिहरियव्वं ति। तत्थ वि पहाणभावओ मिच्छत्तं । परिहरिए य तंमि समुप्पन्न
२१५ ‘गोणत्त' भिषजः शस्त्ररक्षणार्थ पटपिण्डिका । २१६ 'खसर' कण्डूप्रधानो रोगविशेषः । २१७ अपथ्यासेवनजनितः ।

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छट्ठो भवो ]
सम्मत्तभावेण पइदिवसमेव आसेवियव्वाई नाणचरणाई, काव्वो पढमचरिमपोरुसीसु चित्तमलविसोहणो जिणवयणसज्झाओ, सोयव्वो बिइयपोरुसीए हियाहियभावदंसगो तस्स अत्थो, मणवयणकायजोगेहिं न हिंसियव्वा पाणिणो, न जंपियव्वमलियं, न गेण्हिय- ५ व्वमदत्तयं, न सेवियव्वमबम्भं, न कायव्वो मुच्छाइपरिग्गहो, न भुजियव्वं रयणीप, खायव्वा खन्ती, भावियव्वं मद्दवं वज्जणिजा माया, निहणियव्वो लोहो, हिण्डियव्वं अपडिबद्वेणं, वसियव्वं सेलकाणजाणेसु, वज्जियव्वो आरम्भो, भवियव्वं निरीहेणं । १० एवं च भो देवाणुप्पिया, अवेइ भवजलोयरं पि, किमङ्ग पुण पयं इहलोयमेत्तपडिबद्धं " ॥
२१८
७१
तओ परियणेण चिन्तियं ' मरणाओ वरमिमं ' ति । भणिओ य एसो परियणेण । 'भो अरहदत्त, अलं मरणेणं, एयं करेहि 'त्ति । तओ 'मरणाओ वि १५ एयमहिययरं, तहावि का अन्ना गइ ' त्ति चिन्तिऊण जंपियमणेणं ' जं वो रोयइ 'ति ।
सबरवेंज्ज्ञेण भणियं । 6 जइ एवं, ता पेच्छ मे वेजसत्तिं । इयाणि चेव पन्नवेमि; किं तु निच्छिपण होयव्वं, न दायव्वो मोहपसरो, न सोयव्वमकल्लाण- २० मित्ताणं, न कायव्वा कुसीलसंसग्गी, न बहुमन्नियव्वं इहलोयवत्थं, न मोत्तव्वो अहं, न खण्डियव्वा मम आणत्ती' । पडिस्सुयमणेणं । तओ आलिहियं वेजेण मन्तमण्डलं, मिलिओ नयरिजणवओ, ठाविओ मण्डलंमि अरहदत्तो, सव्वजणसमक्खमेव अहिमन्तिऊण २५
२१८ मूर्च्छादिपरिग्रहाः । मूर्च्छा आसक्तिः मोहः ।

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૭૨
[समराइञ्चकहाए पउत्ताई ओसहाई, ठइओ धवलपडएणं, सुमरिया माइत्थाणविजा,२१५ देवसत्तीए कोलाहलीकओ एसो। तओ मोयावेऊण अक्कन्दभेरवे, लोट्टाविऊण महियलंमि, भञ्जाविऊण अङ्गमगाई, गमिउं विचित्तमोहे जम्बालकलमलओ२२० अइभीसणो रूवेणं असोयव्वभासी (सवणपन्थाओ वि य पुट्ठो किं पुण दंसणस्स) दुरहिगन्धिणा देहेण नियरूवसरिसअट्ठत्तरवाहिसयपरिवारिओ विवागसव्वस्सं पिव पावकम्मस्स निप्फेडिओ से मुत्तिमन्तो चेव मायावाहि त्ति। दिट्ठो य १० लोएणं । तओ विम्हिओ लोओ। कओ ण कोला
हलो। 'अहो महाणुभावया सबरवेजस्स, अउव्ववेजमग्गेण अदिट्ठपुव्वेण अम्हारिसेहिं निप्फेडिओ मुत्तिमन्तो चेव वाहि ति। 'अहो अच्छरियं;
पउणो२२१ अरहदत्तो, वाहिविगमेण समागया से निद्दा । १५ थेववेलाए पडिबोहिओ सबरवेजणं। भणिओ य
णेणं । 'भद्द, पेच्छप्पणोच्चयं२२२ महापावकम्मवाहिं । ता तहा करेजासि, न उणो जहा इमेणं घेप्पसि' त्ति। दिट्ठो अरहदत्तेणं। विम्हिओ एसो। जायं से
भयं । भणिओ य सबरवेज्जेणं । 'भद्द, मोयाविओ २० ताव तुमं मए इमाओ पावकम्मवाहिकिलेसाओ,
पाविओ आरोग्गसुहेकदेसं । अओ परं भद्देण सयमेव तहा कायव्वं, जहा मयलपावकम्मवाहिविगमो होइ, तव्विगमे य संपजिस्सइ ते जम्मजरामरणविरहियं
२१९ मातृस्थानविद्या । २२० कर्दमयुक्तः मलः । 'जंबाल' शैवलं जलमलः (दे. ना. ३. ४२.) । 'कलमल ' दुर्गन्धयुक्तो मलः । २२१ ‘पउणो' प्रपूर्णः दोषरहितः व्याधिरहितः । २२२ प्रेक्षणोच्चकं.

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छट्ठो भवो] एगन्तनिप्पच्चवायं२२३ आसंसारमपत्तपुव्वं आरोग्गसुहं ति । अहं पि गहिओ चेव इमिणा पावकम्मवाहिणा; अवणीया य भवओ विय काइ मत्ता२२४ इमस्स भए, सेसावणयणत्थं च 'अजोगो उत्तिमोवायस्स' त्ति पयट्टो इमिणा पयारेणं । ता तुम पि उत्तमोवायं वा पडिवज्ज ५ एयं वा मज्झ सन्तियं चेट्टियं' ति । लोएण भणियं । 'को उण एत्थ उत्तमोवाओ'। सबरवेजेण भणियं । 'जिणसासणंमि पव्वजापवजाणं । तत्थ खलु पडिवनाए पव्वजाए परिवालिजमाणीए जहाविहिं न संभवह वाही, सिग्घमेव य अवेइ अक्सेसं ति। ईइसा १० य मे जाई, जेण न होइ सा इमीए सयलदुक्खसेलवजासणी महापव्वजा। तुमं पुण भद उत्तमजाइगुणओ जोग्गो इमीए महापव्वजाए । ता एयं वा गेण्ह, गहियगोणत्तओ मए वा सह विहरसु' त्ति । लोएण भणियं । 'भो सुन्दरमिमं तुज्झ भाया वि पव्वइओ १५ चेव; ता एयं ववससु' त्ति ॥
तओ अरहदत्तेण अणिच्छमाणेणावि चित्तणं पडिवन्नमेयं । आगओ कोइ तहाविहो साहू । तओ पडिवन्नो एयस्स समीवे पव्वजं दव्वओ, न उण भावओ त्ति । गओ सबरवेजो॥
अइक्कन्ता कइवि दियहा । मिच्छत्तोदएणं च समुप्पन्ना इमस्स अरई । तओ परिच्चइय पोरुसं, अणवेक्खिऊण निययकुलं, अगणिऊण वयणिज, अणालोइऊण आयई, परिञ्चत्तमणेण दव्वलिङ्गं । आगओ सगिहं । पवत्तो पडिकूलसेवणे । गया कइवि वासरा। २५
२२३ निष्पत्यवायम् निविघ्नम् । २२४ मात्रा प्रमाणम् ।
२०

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७४
[समराइचकहाए आभोइयं देवेण । कओ से पुत्ववाही । विसण्णो एसो। निन्दिओ लोएणं । संसारसिणेहेणं गविट्ठो से बन्धवेहिं सबरवेजो। लद्धो देव्वजोएणं । भणिओ य णेहिं । 'भद्द, कुविओ सो तस्स वाही । ता करेहि से अणुग्गहं, उवसामेहि एयं' ति । सबरवेजेण भणियं । 'किं कयमपच्छं' ति। बन्धवेहिं भणिवं । 'भद्द, लजिया अम्हे तस्स चरिएणं; तहावि करेह अणुग्गह' ति। सबरवेजण भणियं । 'जइ एवं पुणो वि पव्व
यइ'। तो अणिच्छमाणो वि हियएण पव्वइओ। १० तहेव उवसामिऊण वाहिं गओ सबरवेजो।।
अइक्वन्तेसु कइवयदिणेसु तहेव उप्पव्वइओ। आहोइयं देवेणं । कओ से तिव्वयरवेयणो वाही। भणिओ य बन्धवेहिं । 'किं पुण तुमं एवं पि अत्ता
णयं न लक्खेसि । ता परिचयसु वा जीवियं, करेहि १५ वा तस्स वयणं' ति । तेण भणियं । 'करेमि संपयं,
जइ तं पेच्छामि' त्ति । मवेसिओ सबरवेजो बन्धवेहिं, दिट्ठो य देव्वजोएणं । लजावणयवयणं भणिओ य णेहिं । ' अजुत्तं चेव ववसिय ते पुत्तएण, गहिओ
य एसो तिव्वयरेण वाहिणा; ता को उण इह उवाओ' २. त्ति । सबरवेजण भणियं । 'नत्थि तस्स उवाओ; विसयलोलुओ खु एसो पुरिसयाररहिओ य । ता थेवमियमेयस्स, बहुययराओ य अग्गओ तिरियनारएसु विडम्बणाओ। तहावि तुम्हाण उवरोहओ चिकिच्छामि एक्कसिं, जइ मए चेव सह हिण्डइ'२५५त्ति । २५ पडिवन्नमणेहिं साहियं च अरहदत्तस्स । संखुद्धो य एसो। तहावि 'का अन्ना गइ' त्ति चिन्तिऊण पडि
२२५ तथापि युस्माकमुपरोधेन चिकित्सां करोमि एकशः ।

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छट्ठो भवो ]
७५
२२६
।
वन्नमणेण । आणिओ सबरवेजो । भणिओ य णेणं । 'भद्द, पच्छिमा खेड्डिया; ता सुन्दरेण होयव्वं । सव्वहा जमहं करेमि तं चेव तुमए कायव्वं; न मोतव्वो य अहयं ' ति । पडिवन्नं अरहदत्तेणं । तिगिच्छिओ२२७ य एसो । भणिओ य लोएणं । भो सत्थबाहपुत्त, मा संपयं पि कुपुरिसचेट्ठियं करिस्ससि । समपिओ से गोणत्तओ ' । निग्गया नयरीओ, गया य गामन्तरं ॥
"
.२२९
कया देवेण माया । दिट्ठे च णेहिं धूमन्धयारियं नहयलं, सुओ हाहारवगब्भिणो वंसुप्फुट्टणसद्दो, पुल- १० इया दिट्ठिदुक्खया जालावली २२ । विन्नायं च णेहिं, जहा पलित्तो एस गामो त्ति । तओ विज्झवणनिमित्तं घेत्तण तणभारयं धाविओ देवो । भणिओ य णं । ' भो किं तणभारपणं पलित्तं विज्झविज्जइ ' । देवेण भणियं । 'किमेत्तियं वियाणासि' । तेण भणियं । १५ कहं न - याणामि ' । देवेण भणियं । ' जइ जाणसि, ता कहमन्नाणपवणसंधुक्कियं अणेगदेद्दिन्धणं कोहाइसंपलित्तं गहियदेहिन्धणी पुणो वि गिहवासं पविससि । ठिओ तुहिक्को, न संबुद्धो य ॥
1
C
गया कंचि भूमिभागं । पयट्टो देवो तिक्खकण्टयाउलेणं अटविमग्गेणं । इयरेण भणियं । भो किं पुण तुमं पन्थं मोत्तूण अडविं पविससि । देवेण भणियं । ' किमेत्तियं जाणसि ' । तेण भणियं । कहं न - याणामि ' । देवेण भणियं । 'जइ जाणसि, ता कहं
9
८
२२६ पश्चिमः चरमः ' खेड्डिया ' प्रयोगः । २२७ चिकित्सितः । २२८ दृष्टिदुःखका ज्वालावली । २२९ प्रदीप्तः ।
•

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[समराइञ्चकहाए मोक्खमग्गं मोत्तूण अणेगवसणसावयसंकुलं२३० संसाराडविं पविससि । ठिओ तुण्हिक्को, न संबुद्धो य॥
गया कंचि भूमिभागं । आवासिया गामदेवउले । तत्थ पुण वाणमंतरो लोएण अच्चिजमाणो हेट्ठामुहो पडइ; पुणो वि ठविओ, पुणो वि पडइ । तेण भणियं । 'अहो वाणमंतरस्स अहन्नया, जो अच्चिओ उवरिहुत्तो२३२ य कओ हेट्ठामुहो पडइ'। देवेण भणियं । 'किमेयं वियाणासि । तेण भणियं । 'किमेत्थ जाणि
यव्वं'। देवेण भणियं । 'जइ एवं, ता कीस तुमं १० अञ्चणिजहाणे देवगइसिद्धिगईओ पडुञ्च उवरिहुत्तो वि किजमाणो परिणामदारुणगिहवासपवजणेणं निरयगइ तिरयगइगमणभावओ हेट्ठामुहो पडसि'। ठिी
तुण्हिक्को, न संबुद्धो य ॥ १५ गया कंचि भूमिभागं । दिट्ठो य नाणापयारे
कणियकुण्डए चइऊण अच्चन्तदुरहिगन्धअसुइयं भुञ्जमाणओ सूयरो। तेण भणियं । ' अहो अविवेगो सूयरस्स, जो कणियकुण्डए२३° चइऊण असुइयं भुञ्जइ'
त्ति । देवेण भणियं । 'किमेत्तियं वियाणसि' । तेण २० भणियं । 'किमेत्थ वियाणियव्वं'। देवेण भणियं ।
'जइ एवं, ता कीस तुमं अञ्चन्तसुहरूवं समणत्तणं चउऊण असुइए विसए बहुमन्नएसि'त्ति । ठिओ तुण्हिको न संबुद्धो य ॥
गया थेवं भूमिभागं । कया देवेण माया। दिट्ठो
२३० अनेकव्यसनश्वापादसंकूलं । २३१ अय॑मानः । २३२ उपरिभागतः २३३ ओदनात् कृतं किचिद् भक्ष्यवस्तु । 'कणिका' ओदनः ।

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छट्ठो भवो] य णेहिं छत्तन्तरोवारियादूरदेसट्ठियविमुक्कजुजुमयचारी२३४ सुक्ककूवतडेक्कदेससंजायदुरूव्वापवाललवबद्धाहिलासो२३५ तन्निमित्तमेव अज्झवसाएणं कूवपडणेणं अणासाइऊण दुरूव्वालवं विसमपडिकुवेकदेसेसु संचुण्णियङ्गोवङ्गो बइल्लो त्ति । तं च दट्ठणं भणियं अरहदत्तेणं । ' अहो मूढया बइल्लस्स, जेण मोतूण जुजुमयचारिं कूवतडसंठियं दुरूव्वालवमहिलसन्तो तत्थेव पडिओ' । देवेण भणियं । 'किमेत्तियं वियाणसि' । तेण भणियं । 'कहं न-याणामि'। देवेण भणियं । 'जइ जाणसि, ता कहं छत्तन्तरोवारियं १० झुंजुमयचारिकप्पं महन्तं सुरसोक्खमुज्झिय दुरूव्वापवाललवतुल्ले तुच्छे माणुससोक्खंमि बद्धाहिलासो पाडेसि अप्पाणयं सुक्ककूवसरिसीए दोग्गईए ' त्ति ।
___ एयमायण्णिऊण वियलिओ से कम्मरासी । चिन्तियं च णेणं । ' अहो अमाणुसो एसो । कहमन्नहा १५ एवं वाहरइ । सोहणं च एयं । भाया वि से एवं चेव कहियव्व ति । ता पुच्छामि ताव, को उण एत्थ परमत्थो' त्ति । पुच्छिओ य । 'भो को उण तुम असोयदत्तो विय मम वच्छलो' त्ति । देवेण भणियं । 'परियायन्तरगओ२३७ सो चेव असोयदत्ती म्हि । १० इयरेण भणियं । 'को पच्चओ'। देवेण भणियं । 'तुमए मए य पडिबोहनिमित्तं आसि जहा वेयडुपव्वए कुण्डलजुवलयं ठवियं, ता तं चेव दंसेमि त्ति; किमन्नण पच्चएणं, ति। पडिस्सुयमणेणं । तओ दिव्व
२३४ ‘झुंजुमय'-तृणविशेषः । २३५ शुष्ककूपतटैकदेशसंजातदुर्वाप्रवाललवबद्धाभिलाषः । १३६ 'बइल' बलीवर्दः । २३७ पर्यायान्तर्गतः ।

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[ समराइश्चकहाए
रूवेण होऊणं नीओ वेयङ्कपव्वयं, दंसियं से सिद्धाययणकूडंमि रयणावयंसयं कुण्डलजुवलयं । तं चेव पेक्खिऊण विचित्तयाए कम्मपरिणामस्स समुप्पन्नं जाईसरणं । पडिबुद्धी एसो, पव्वइओ व भावओ ५ खामिओ देवेणं । गओ देवो ॥
७८
"
. २२८
ताणं च अहयं भो धरण, पुरोद्दियकुमारो त्ति । 'ता न एवं, देवाणुप्पिया, अणब्भत्थकुसलमूलाणं विराहयाणं च बुद्धी हवइ, न य अविराहयाणं विणिजियमहामोहसत्तूर्ण अणुट्ठाणं न निव्वहइ, न य १० इमाओ अन्नं सुन्दरयरं ति । ता समीहियसंपायणेण करेहि सफलं मणुयत्तणं" । धरणेण भणियं । "जं भयवं आणवेई; किं तु साहेमि जणणिजणयाणमेयवइयरं, कयाइ संबुज्झन्ति ” | भयवया भणियं । “जुत्तमेयं । तओ पडिबुद्धवयंससयस मेओ पविट्ठो नयरिं । कहिओ य १५ णेण जणणिजणयाण वइयरो पडिबुद्धा य एए । सलाहिओ गिहासमपरिचाओ । कयं उचियं करणिजं । पवन्नोजहाविहीए सह जणणिजणएहिं वयंसहि य अरहदत्तगुरुसमीवे समणत्तणं ॥
अन्तो कोइ कालो। अहिजियं सुत्तं, २२९ आसे२० विओ किरियाकलावो । संपत्तो एगल्लविहारपडिमा - पडिवत्तिजोग्गयं । ४० समुत्पन्ना से इच्छा पुच्छिया य णेण गुरवो, 'उचिओ ' त्ति कलिऊण अणुजाणिओ य हिं । भावियाओ भावणाओ । पडिवन्नो एगल्ल
२३८ विराधकानां अपराधिनाम् । २३० अधीतं सूत्रम् । २४० एकाकिविहारप्रतिमाप्रतिपत्तियोग्यताम् । प्रतिमा व्रतम् ।

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छट्ठो भवो ]
७९
विहारपडिमं । गामे एगराएण नगरे पञ्चराएण' -२४१ य विहरमाणो समागओ तामलिति । ठिओ पडिमाए ।
इओ य सा लच्छी देवउरनिव्वासिया गवेसाविया सुवयणेण, दिट्ठा य नन्दिवद्भणाभिहाणसन्निवेसे, घडिया य णेणं । तओ सो तं गहेऊण गओ निय- ५ यदीवं ॥
अइक्कन्तो कोइ कालो । पुणो आगओ तामलितिं । ठिओ बाहिरियाए । दिट्ठो य सो रिसी उज्जाणमुवगयाए कहवि लच्छीए, पञ्चभिन्नाओ य णाए । तओ गरुययाए कम्मपरिणामस्स वियम्भिओ से कोवाणलो । १० आहया विय वज्जेणं । चिन्तियं च णाए । " अहो मे पावपरिणई, पुणो वि एसो दिट्ठोत्ति । ता इमं पत्थ पत्तयालं । ठवेभि एयस्स समीवे छिन्नकङ्कणं कण्ठाहरणं, ' अहो मुट्ठा मुठ्ठ' त्ति करेमि कोलाहलं । तओ विवित्तया २४२ उज्जाणस्स दरिसणेण कण्ठाह- १५ रणस्स संभावियचोरभावो चण्डसासणेण राइणा वावाइज्जिस्सइ त्ति । गहिया य सुए भिक्खुरूवधारिणो सलोत्ता तक्करा वावाइया य । ता 'लिङ्गिणो वि चोरियं करेन्ति ' समुप्पन्ना पसिद्धि” त्ति । चिन्तिऊण संपाडियमिमीए । धाविया आरक्खिया गहिओ २० सो रिसी । बोल्लाविओ तेहि य जाव न जंपत्ति, गवेसियं कण्ठाहरणं; दिट्ठं च नाइदूरे । तओ 'छिन्नकङ्कणं ' ति सहिया नायरजणवया । साहियं नरवइस्स । 'अहो अउव्वो तक्करो' त्तिविम्हिओ राया । भणियं च णेणं, 'निरूविऊण ववाह ' त्ति । पुच्छिओ दण्ड- २५
२४३
२४१ पंचरात्रेण । २४२ विविक्ततया । २४३ श्वः ।

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[ समराइश्वकहाप
वासिपाहि । जाव न जंपइ त्ति, तओ ' अहो से कवडवेसो ' त्ति अहिययरं कुविएहिं पाविओ वज्झथामं ति । निहया सूलिया । उक्खित्तो मुणिवरो । आघोसियं चण्डालेणं । 'भो भो नायरा, एपण समणवेस५ धारिणा परदव्वावहारो कओ त्ति वावाइज्जइ एसो; ता अन्नो वि जइ परदव्वावहारं करिस्सइ, तं पि राया सुतिक्खेणं दण्डेण एवं चेव वावाइस्सइ ' त्ति । भणिऊण मुक्को एसो भययं चण्डालेहिमुवरि लियाए । तव पहावेण धरणितलमुवगया सूलिया, न १० विद्धो खु अहासन्निहियदेवयानिओपणं निवडिया कुसु
वुट्ठी | 'जयइ भयवं धम्मो ' ति उट्ठाइओ कलयलो । साहियं नरवइस्स । संजायपमोओ य आगओ राया। वन्दिओ णेण भयवं । पुच्छिओ विम्हियमणेणं । 'भयवं, कह पुण इमं वत्तं ' ति । न जंपियं भयवया । भणियं १५ मन्तिणा । ' देव, वयविसेससंगओ खु एसो, कहमि - याणि पि मन्तइस्सइ । ता तं चैव सत्थवाहघरिणि सद्दावेऊण पुच्छेह ' ।
૮૦
तओ पेसिया दण्डवासिया । जणरवाओ इमं वइयरं आयfण्णऊण पलाणा एसा, न दिट्ठा दण्डवा२० सिएहिं । निवेश्यं च राइणो । 'देव, पलाणा खु एसा, न दीसए गेहमाइएसुं ' । भणियं च णेणं । ' अरे सम्म गवेसिऊणं आणेह ' । गया दण्डवासिया । गविट्ठा आरामसुन्न देवउ लाइ एसुं । न दिट्ठा एसा । दिट्ठो य कुओइ एयमायणिय एयवइयरेणेव पलायमाणो सुव२५ यणो । गहिओ दण्डवासिएहिं, आणीओ नरवइसमीवं । निवेइयं राइणो । 'देव, नत्थि सा तामलिती ; एसो य किल तीए भत्तारो त्ति, दिट्ठो य पला

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छट्ठो भवो]
यमाणो, गहिओं अम्हेहि; संपयं देवो पमाणं' ति । निरूपिओ"सुवयणो, भणिओ य एसो। 'भद, कहिं ते घरिणि' त्ति । तेण भणियं । 'देव, न जाणामि'। राइणा भणियं । ‘ता कीस तुमं पलाणो' त्ति । सुवयणेण भणियं । ' देव भएण'। राइणा भणियं । 'कुओ ५ निरवराहस्स भयं'। सुवयणेण भणियं । 'देव, अस्थि अपराहो'। राइणा भणियं । 'को अघराहो'। सुवयणेण भणियं । 'देव, तहाविहकलत्तसंगहो' त्ति । राइणा भणियं । 'भो अभयमेव तुज्झ । ता साहेहि अवितहं, को उण भयवओ तीए य पइयरो' ति । १० निरूविओ सुवयणेण भयवं, पञ्चभिन्नाओ य जेणं । तओ महापुरिसचरियविम्हयक्खित्तहियएणं बाहोल्ललोयणं जंपियमणेणं । 'देव, अणाचिक्खणीओ घइ. यरो, ता ण सक्कुणोमि आचिक्खिउं२४४। राइणा भणियं । 'भह, ईइसो एस संसारो, किमेत्थ अपुल्वयं १५ ति; ता साहेउ भद्दो'। सुवयणेण भणियं । ' देव, जइ एवं, ता विवित्तमाइसउ देवो'। ती राइणा पुलोइओ४५ परियणो ओसरिओ य । तओ धरणदसणसंजायपच्छायावेण जंपियं सुवयणेणं । 'देव, पायकम्मी अहं पुरिससारमेओ,२४६ न उण पुरिसो' त्ति । निधे- २० इयं देवस्स । 'पुरिसो खु देव अकजायरणधिरओ सच्चाहिसन्धी कयन्नुओ परलोयभीरू परोवयारनिरओ य हवइ, जहा एस भयवं' ति। राइणा भणियं । 'कहमेवंविहो पुरिससारमेओ हवइ ति, ता पत्थुयं भणसु'। तओ साहिओ सुवयणेणं दीपदसणाइओ २५
२४४ शक्नोमि भाचष्टुम् । २५५ प्रलोकितः दृष्टः । २४६ पुरुषसारमेयः । पुरुषेषु सारमेयवदधमः ।

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[समराइञ्चकहाए अट्ठलक्खपयाणपजवसाणो धरणवइयरो। तुट्ठो य से राया। मुक्को य णेण सुवयणो। वन्दिऊण भयवन्तं लज्जापराहीणयाए तुरियमेव गओ सुवयणो । धरणागुराएण य अजमङ्गसमीवे सोऊण धम्मं परियाणिऊण मिच्छत्तं पच्छाणुयावाणलदडुकम्मिन्धणो पवन्नो समणत्तणं । राया वि पूइउण भयवन्तं पविट्ठो नयरिं॥ ___लच्छी वि महाभयाभिभूया पलाइऊण तामलित्तीओ अवहरियवसणालंकारा ४७ तक्करेहिं जाममेत्ताप
सव्वरीए पत्ता कुसत्थलाभिहाणं सन्निवेसं । तत्थ पुण १. तीए चेव रयणीए पारद्धं पुरोहिएणं रायमहिसीए
सव्वविग्यविधाययं चरुकम्मं । पजालिओ सन्निवेसबाहिरियाए चउप्पहथण्डिलंमि२८ जलणो, विइण्णा निसियकडियासिणो दिसावाला, समारोविओ नह
भिन्नतन्दुलसमेओ चरू, पत्थुओ मन्तजावो । एत्थन्त१५ रंमि जलन्तमवलोइऊण 'सत्थो भविस्सई' ति आगया
लच्छी, सिवारावसमणन्तरं च दिट्ठा दिसावालेहिं । पेच्छिऊण ' अहो एसा सा रक्खसि' त्ति भीया य एए, मुक्काई मण्डलग्गाई, थम्भिया ऊरूया, पयम्पि
याओ भुयाओ, विमुक्का विय जीविएणं निवडिया २० धरणिवठे। पत्थन्तरंमि 'भो भो मा बीहसु, इत्थिया
अहं' ति भणमाणी समागया पुरोहियसमीवं । दिट्ठा विगयवसणा। तओ पोरुसमवलम्बिऊण 'रक्खसी एस' त्ति केसेसु गहिया अणेणं । ' अरे मा बीहसु' त्ति विबोहिया दिसावाला । उट्ठिया य एए। बद्धा
२४७ अपहृतवसनालंकारा । अपहृतानि वसनानि अलंकाराश्च यस्याः सा । २४८ चतुष्पवस्थाण्डिले । स्थण्डिलं निर्मल स्थानम् ।

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छट्ठो भयो]
खु एसा। पेसिया सन्निवेसं। साहियं नरवइस्स । तेण वि य 'न पीइसज्झा रक्खसि' त्ति खाविऊण निययमंसं, विट्टालिऊण२४९ असुइणा, कयत्थिऊण नाणाविडम्बणाहिं, निब्भच्छिऊण य सरोसं तओ निव्वासिय त्ति । अलभमाणी गामाइसु पवेसं परिब्भ- ५ मन्ती अडवीए पुव्वकयकम्मपरिणामेण विय घोर रूवेणं वावाइया मइन्देणं । समुप्पन्ना य एसा धूम. पहाए निरयपुढवीए सत्तरससगिरोषमट्टिई नारगोत्ति।
धरणो वि भगवं अहासंजमं विहरिऊण पवडुमाणसुहपरिणामो काऊण संलेहणं पवनो पायवग- १० मण, विवन्नो कालकमेणं, समुप्पन्नो आरणाभिहाणे देवलोए चन्दकन्ते विमाणे एकवीससागरोवमाऊ वेमाणिओ ति॥ वक्खायं जं भणियं धरणो लच्छी य तह य पइभन्जा पत्तो सेणविसेणा पित्तियपुत्त त्ति वोच्छामि ॥ ६८॥ १५
छटुं भवग्गहणं समत्तं ॥
२४९ अशुचीकृत्य । २५० मृगेन्द्रेण सिंहेन ।

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Samarāicca-kaha The story of the Sixth Birth
[ Dharana and Laxmi,
the husband and the wife. ]

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4. 4. ]
[3] Here in Jambudvipa, in the country of Bhārata, there was a city named Mākandi; it was devoid of irreligion; it was free from the blemishes of the time; it was without calamity; it was the residence of the goddess of political wisdom:
In which even the swans, engaged in descending into the wells of a number of mansions, danced to the jingle of anklets, caused by the playful movements of ladies intoxicated with wine; (1)
In which the class of men was of straightforward disposition, of sweet speech, with its mind set on religion, calling first and full of love. (2)
[4] There (ruled) a king named Kalameha, who crushed his proud enemies and established well the order for religion and non-religion. There was also a merchant there named Bandhudatta, who was very much respected and who was the crestjewel of the merchants of the whole city. He turned his face away from another's wife and not from the solicitations ( of the needy); he was ungreedy of another's wea

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[ 4.1
Ith but not of earning religious metit; he was unsatisfied in benevolent acts and not in the acquirement of wealth; he was full of love and not of arrogance; he was poor in blemishes, not in prosperity. The city was exceedingly adorned by him, as the Malaya forest by Pārijāta plant; as the spring by the coming of flowers; as the splendour of the rainy season by the row of clouds; as the autumnal season by the disc of the moon. His treasure was depleted by the circle of friends like the buds of the lotuslake by the disc of the sun; and by the host of the needy, the fruits (i. e, requirements) were taken by having his support as by putting a foot on the trunk of the desire-yielding tree. He had a wife named Haraprabhā who was "equal to him in family, handsomeness, prosperous condition and disposition. He enjoyed with her the pleasures of senses so as to have the unbroken spread of religion and worldly gain.
Here, now, the god dwelling in the Ka. lpa-heaven called Ānata, having completed

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5. 8. ]
the due period of life in that heaven, fell and was born in the womb of Haraprabhā. And in the last quarter of that night, she saw in a dream the goddess of wealth entering her womb through her mouth. The goddess of wealth sat on the seat of a celestial lotus. She had a white silk-garment. Her girdle was studded with varied jewels. Her breasts were covered with the upper garment, which was so soft and deli. cate in touch. She looked beautiful with the neck adorned with pearl-necklaces. She held full-blown lotuses with bees humming (over them). She was sprinkled with celestial gold pots by white elephants.
[5] Seeing this, she got up. She, full of joy, told this to her husband. He said to her, ” O charming lady, your son will be the dwelling-place of wealth.” She assented to this. Then some time passed of her who became even more devoted to the attain. ment of three groups ( viz. Dharma, Artha and Kāma). The time for delivery arrived. She got through delivery. She gave birth to a son; and Bandhudatta was informed of

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[ 6. 1.
this through & maid-servant, named Paritosā. He was satisfied. She was given a reward. The ceremony that was proper was done. The child became a month old. His name was fixed Dharana like his grand-father's. He attained boyhood and was taught the cluster of arts. Being clever, there he could catch up the whole untold sentence even when the first word was uttered.
In the meantime, the hell-dwelling soul of Vijaya, having turned up from that hell, wandered again in this worldly existence. He did in the next birth such an action that he was born as a woman in the womb of Jayā, the wife of merchant Kārtika. She grew as the time went by. Her name was fixed Laxmi. She attained youth. On account of the incomprehensible nature of the consequence of actions, by the behests of destiny, he ( i.e. Dharana ) married her with great pomp. Dharana had love towards Laxmi; but she had no love towards Dharana. She thought, “Enough to me of this world of living beings where every day

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6. 16. ] Dharana is seen.” Thus some time passed of them enjoying the pleasures of senses almost of a deceitful nature.
[6] Once, when the festival of the god of love was proceeding apace, Dharana went to the garden Malayasundara in a fine chariot for sport. He arrived at the city-gate. In the meantime, Devanandi, the son of merchant Panchnandi, after sporting in that very garden arrived at the same city-gate in a fine chariot. Both the chariots met at the city-gate. Due to the lar. geness of the chariots, there was no room for exit and entrance for both of them at the same time.
Devanandi said, " O Dharana, turn aside your chariot while my chariot enters.”
Dharana said, “ My chariot has already gone ahead, and it is not possible to turn it. So rather turn your one aside, while my one gets out."
Devanandi exclaimed, “ O Dharana, in what way am I inferior to you, that I should turn aside my chariot ?"

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[ 7. 10
Dharana said, " It ( our state) indeed is equal !"
Thus both the merchant-sons halted there. The way for exit and entrance was blocked for the citizens. The rumour spread among people. The elders of the town came to know the account. They said to themselves, “ Both of them are the sons of great men; in this case, it is not proper to reject even a single of them. So what indeed is here suited to the occasion, is that both of them should be scolded in this wayWhy are you puffed up with arrogance on account of riches earned by your fore-fathers ? Who of you has done big charities by wealth, earned by your own hands ? [7] Who has got the religious works done ? Who has lifted up the class of misery-stricken people ? Who has satisfied his parents? Then why do you have this useless prank worthy to be laughed at by people and befitting low men ? So end this; turn each of you his chariot aside from the back; what else can be done ?" Having so thought, they said to the four leaders of the town, " They should be

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8. 3. ]
treated by you in this manner." and asked them to go. These four leaders were clever in putting their say in an orderly manner, well-versed in religious and worldly ways, fully ripe with regard to the state of their age, the very residence of tranquility, the revealer of the results in this world and the next, well-settled on the side of duty and respected by all townspeople. They went to them (i, e, the young merchants). They (young-merchants ) welcomed them; and the leaders of the town admonished them. The opinion of the citizens was put before them. Devanandi was satisfied ( thinking the act) nice. Dharana felt ashamed ( thinking the act ) unbecoming.
He said, “O leaders of the town, I must certainly do, whatever you order. But you have advised me properly. I am ashamed of my action. I have offered great disrespect. I believe myself like an unripe foetus. So do me this favour. Let these chariots be taken aside; and we go from here this very day to another country. Then only the chariot of one who comes within a year, having earned

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[ 8. 18.
the great amount of wealth and does more actions worthy of a good man, shall enter or go out on this very thirteenth day."
[8] The leaders said, "Enongh of this resolve."
Dharana said, "Otherwise I shall not be satisfied. "
The leaders said, "In this case, the citizens are authority. "
Dharana said, Inform the citizens of
this. "
66
Devanandi said, "It is proper; what wrong is there in this?"
Then the citizens were informed. They liked it very much. Their parents were called. The whole matter was narrated to them. They also liked it very much. Then they were made to make a promise. "You should not put them to difficulty." Dharana and Devanandi were then called. Each of them was given the goods of the value of five lacs of Dinaras. The document was drawn 'The chariot of him who within a year shall show his mettle by earning more not the wealth, shall pass through; and
up:
10

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9. 11. ]
chariot of the other. They gave their own hands (signatures ) to this. The seal was put upon it; and it was deposited in the store-house of the town. Dharana and Devanandi, accompanied by their retinue started with a goodly number of men. Having taken goods as was proper, they started for another country-one for the north and the other for the east.
· In the meantime Laxmi thought "The countries are far off; the separation is easy and the union is difficult; I do not therefore know what I shall come to on the way. He is separated without being killed.". The merchant-sons went one measure. Their wives along with their retinue were sent by Bandhudatta and Panchnandi, having thought of the physical well-being of their sons) after the permission from the elders of the town. [9] The wives along with their attendents met them. Some days passed as they travelled certain measures every day.
On some other time, as the caravan was proceeding onward, Dharana saw in one forest-grove a young Vidyādhara, quite
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[ 10. 4.
handsome in form, jumping up and falling down. He went to him, and questioned him “Oh, why do you jump up and fall down, -though you seem eager to go upward to the sky as evinced by the expression of your face-like an eaglet with uufledged wings? Tell me, if it is not a secret.”
Then having thought “ What a loving nature ! What a form ! What a fine arrangement of words!"-Vidyadhara spoke, “ Oh, hear. I am a young Vidyadhara Hemakundala by name, residing in Amarapura on the mountain Vaitādhya. I did not study my lore and was engaged in hundreds of works. At that time, a Vidyādhara named Vidy. unmāli, the great friend of my father came there. My father asked 'Whence have you come? Why do you appear dejected ? He said I come from the Vindhya mountain. This is the reason of my dejection. The cause of dejection happened at Ujjaini while I was coming over here from the Vindhya.' My father asked 'Of what nature is that cause of dejection ?” Vidyunmāli said, “ Hear

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There is a king named S’ri-prabha in Ujjaini. He has a daughter by name Jayas'ri, beautiful like the banner of the god of love. Though she was asked for, she was not given to S'is’upāla the son of the king of Konkana. He gave her to S'ri-vijaya, the son of Vatses'vara, whose sole ambition was to do good to others. [10] Sri-vijaya came there for the purpose of a marriage with Jayas'ri. Then when the great a larriage festival began in great pomp. S'is'upala, seeing that she bad gone out to pay respects to the god of love, carried away Jayas'ri, making an attack in the morning. There arose a great confusion. S'ri-vijaya heard the matter. He pursued ( S'is'upala ) and caught him. A battle took place. Conquering S'is'upāla, he, though deeply wounded, brought back Jayas'ri. That highsouled man has his life in balance on account of the bigness of the wound. That princess also stands in great misery experiencing the indescribable condition, with her lotus-like face bent upon the left hand, (having determined ) I shall not take food so long as he has taken neither food nor drink.'
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[ 11. 16. Here lies the reason (of my dejection), My father said, 'This wordly existence is such. Here the living beings are the playthings of the results of actions. So enough of dejection.' Then I thought, “When I had been to the Himavat mountain yesterday, my friend, a young Gandharva, Gandharvarati by name said to me having been a great medicinal herb that grew in the cave-'( Herrakundala, this hearsay is indeed right that the power of jewels, incanations and herbs is beyond thought; because the power of this herb is such that by it a big wound of a sword that has cut even the bones is healed, the pain subsiding the very moment by the water in which it is washed.'
I have seen its efficacy. Then I thought to go to the Himav and having taken it, to bring it to S'ri-vijaya. Then having remembered somehow the lore to rise up to the sky, I went to the, Himavat mountain, took the herb, descended from the Hinavat and turned back speedily so that S'ri-vijaya might not come to great harm. I arrived at this grove. I descended here for the purpose of rest on account of
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12. 11.
exhaustion caused by my coming swiftly. I cleaned my feet; and sat near the Kurabaka tree. I waited for a muhūrta and (then) started for Ujjaini. I tried to remember the lore to move in the sky. At the time, on account of my haste in going and owing to the lore being acquired newly, I forgot a syllable. ! am rising up and falling down as it has not been properly repeated.”
Dharana said, “What is the remedy, in such a case ?"
Hemakundala said, " There is no remedy. Hence my heart sinks, and my intellect does not work on the apprehension of the death of the prince. I am greatly dejected with the idea that the object of desire does not come about certainly of those who are of slow merit."
Dharana said, “Is it the condition that it can be repeated before another ?"
Hemkundala said, “ It is.”
Dharana said, “ If so, then speak; sombow I may get you a (missing ) syllable.”
[12] Thinking that there is nothing impossible to the power of men,' he repeated

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[ 13. 6. the lore, as he ordinarily knew. But Dharana on account of Padānusāri power got the (missing) syllable. He repeated it to Hemkundala. He (Hemkundala) was satisfied. He said, "O great man, you have given me life by the attainment of the desired object for the king. What should I then do for you?" Dharana said, "You have done your duty ".
"6
Then having thought, 'Oh, how great he is!' Hemkundala said, May you do the benevolent act" and gave him the piece of the herb. He accepted it being afraid to break the request, Vidyadhara went away and Dharana came to his caravan. Some days passed away.
Once when the caravan had encamped on the bank of a mountain river, he, who had not gone very far, saw the S'abara youths. They were of the colour of a wild buffalo and a black cloud, were half-clad with barkgarments, had in their hands the drawn-out bows and were accompanied with the groups of dogs. They were weeping miserably. He called them and asked, "Why do you weep?"
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[13, 12. They said, "We have, good sir, the lord of our village, by name Kālasena,
Whose astonished armies, thinking about the reasons of his strength here do not keep themselves to the fortress, even at the danger from the hostile troops; (3)
Overpowered by the wound of whose single arrow, the lions-whose sole interest is in tearing open the temples of the elephants, [13] and whose bodies are disabled-cannot move a step. (4)
<
"
Having heard that the lion had come, he took the bow with arrows and went out of the village alone. He did not see the lion, hidden by the banyan tree. He went by his side, and caught him from behind. Turning by the side, he killed the lion by the sword. He (the lion) also tore off the part of his head. Believing I will not now live, he prepared to enter fire. His wife came to know this account about him. Then she, though pregnant, prepared to do the same thing. Even though she was checked by the lord of the village, she did not stop. Then to save her, we are sent by him for the purpose of bringing her parents. He is
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indeed full of the sentiment of valour and dear to his own relatives. We do not know what will come off. Being afflicted by great pain and unable to bear this extremeness of grief, with no remedy existing, we only weep having resorted to the disposition of a woman."
Dharana said. "Friends, enough of grief. Show me the lord of the village. Perhaps I can keep up his life.”
Then, having fallen on their feet, the S'abaras, with eyes dilating under the influence of joy, said, "Respected sir, thus you are by form the incarnation of a god. You are alone able to console the lord. Moreover, if you think of favouring us, may you go quickly; so that the great harm may not come to the lord.” Then taking the herb given by Vidyadhara [ 14 ] and having ridden the mule, the merchant-son, surrounded by some of his men, went quickly. Under the foot of a banyan tree, he saw Kālasena sitting by the side of the pyre, with limbs sprinkled by the jets of blood, in company of his wife who was weeping indistinctly
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[ 14. 23. and affectionately. The matter was narrated to him by a S'abara youth. Attempting to get up to receive him, he fell on the ground, with his eyes closed in a swoon. Dharana said, "Water, water!" Then the water was brought in a lotus-leaf. He put in it the herb. Having adjusted the torn part of the head, he sprinkled him with it, while on account of the incomprehensible nature of the herb, Kalasena got up, with the wounded part becoming invisible and being even more good -looking than his former self. His wife, along with the retinue was pleased. Falling upon his feet, he said, Respected sir, my life, whose great purpose has been achieved by saving the life of my beloved, belongs to you; what else can I say here ?" Dharana said,The life of a great man belongs to all. What is more in this?" Kalasena said, Order me, respected sir, that which should be done by me, "Dharana said, You are a great man; what else then can be said? Still show mercy to living beings." Kalasena said, "By your word, I shall give up hunt throughout my life." Dharana said, "I have only done my duty." The merchant-son
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went to his caravan.
By constant journeying, some days passed by. [15] On the Amavasya day, when the caravan encamped at a place called Ayamukhi, he who had observed a fast saw a Chandala youth. He was clad in tattered clothes. All his limbs were besmeared with red pigment. On his shoulders, sharp gallows were placed. Though not a thief, he was caught as a thief. He was being carried to the execution-ground, while the drums were harshly beating. Seeing this big caravan, on account of the purity of his intention and due to love for life, he spoke before them loudly. "Hark ye, O men of the caravan! I am a Chandala by name Moria, the resident of Mahasara. On some reason, I came up to Kus'asthala. I, an unlucky one, though innocent was arrested by policemen, who having not observed thieves, were misled in belief. So get me freed, O ye, get me freed! I have come to the shelter of you, revered sirs. Moreover, this is more to me, even than the pangs of death that this calumny has come without fault upon the reputation earned by such spotless ancestors
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[ 16. 9. of mine. So get me freed, O ye, get me freed !”
Then Dharana thought with the purity of mind, “ A guilty man can not speak thus.” He, being overcome with pity, said to the policmen, “O noble sirs, wait a Muhurta for my sake. In the meantime, I shall solicit the king for him and get him released even by the payment of ransom."
They said, “ If so, be quick.”
Then, taking the pearl-necklace, worth a lac of Dinaras [16] he went to the king. He saw the king. Having narrated the account, he solicited the king on behalf of the Chandala. The king did him favour. He came with the messenger to the ground for the purpose of freeing him. He was released. He paid respects to the policemen saying, “ You have given unto him his life." He made the food for the journey given to the Chandala and said to him, 'O good sir, do what you like.' Saying, 'Respected sir, may you not have that condition wherein I may be useful.'-he, with hands folded and the knees, palms of hands and the head placed
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on the ground, bowed to the merchant-son and went his way.
Dharana also, by some marches, arrived at the town called Achalapura, the very saffron-mark of the northern country. He saw the king. The king respected him very much. He sold his goods by taking certain portion of profit. He obtained eightfold profit. He stayed there four months for the purpose of purchase and sale. By the rise of his merits, he earned wealth. He got it counted. It amounted then to only a crore. Then he took merchandise fit for trade at Makandi, The caravan also was made full. He proceeded with great retinue, to return to his own land.
The caravan arrived at forest Kādambari-where the herds of deer were gladdened by the music of the wives of S'abaras,within few days, by marches every day. (5).
It was infested with hundreds of bulls, deer, buffaloes, tigers and boars. It was very terrible, and the entrance of the rays of the sun and the moon was checked by the sandal-trees and the groves of mangotrees. (6).
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[ 17. 11. [17] The confused sound in it was made by cuckoos who were on the trees which had abundence of fruits. It was pleasing on account of the sounds of monkeys who were having a swing on the branches of trees. (7)
There the herds of elephants filed away on being alarmed at the arrogant roar of lions. The mountain-ranges shone with animals moving as the flames of the forest conflagration encircled them. (8).
The sides of its pools were battered by the strokes of the snouts of merciless boars, The groves of Hintāla trees were crushed by the herd of elephants mad with pride. (9).
Passing through it three marches, the caravan, in which the fear was produced by the aquatic animals in the pool, encamped in its (of the pool) vicinity. (10).
Encamping on the bank and sporting happily in the lake, the caravan slept at night having fixed the guards. (11).
In the last quarter of the night, the army of S'abaras, making terrible and harsh sounds
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of bugles, fell upon the caravan confident of its safety. (12).
The army created alarm in young men with its harsh sounds- 'kill, kill, kill.' It was in itself mutually thrown into confusion. It had with it the collection of long bows. (13).
And now a very terrible battle took place between the army and the men of the caravan who were awakened at their (i. e. S'abaras') own sound. And in it, the arrows of one side cut off the volleys of arrows
from the other side. (14).
With one attack, the men of the caravan who were exceptionally brave and mad with rage, scattered forcibly the army in various directions like a herd of deer. (15).
Then all the S'abaras, in whom great rage was produced by mutual recrimination, attacked again having gathered together. (16).
[18] Now the caravan was conquered by the S'abara army, on account of the paucity (of the men of the caravan.) The horde of ants stings even a terrible serpent. (17). Having conquered the caravan, S'abaras
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[ 18. 20 took all wealth and some prisoners and came before Kälasena. (18).
<<
They said, "O lord, this wealth is brought from the caravan and also a few prisoners. Now your lordship holds authority over this." Then Kalasena asked the prisoners, "Whose and from which place is this caravan ?" In the meantime he came upon and recognised the merchant-son's man named Sangama, who had come with the merchant-son on the occasion of healing the wound made by the lion. He said, O good man, I have seen you somewhere." He said "I do not know; but you know me." Kalasena said, Were you in attendence on the merchant-son whose name I do not know, though he was the cause giving life to me and who had started to go to the northern country? Sangama said "Who and how was he the cause of giving life to you?" Kalasena said, Last year, here, I had my life brought to the throat somehow by a lion verily like the god of death. Then here by some merchant-son who was going to the northern country, I was somehow I do not know
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kept alive. Thus he is the cause of giving life to me." Then having remembered the account and knowing Kālasena, Sangama said to him, “If so, then you have seen me.” Having embraced respectfully, Kālasena said to Sangama, [19] “O good sir, where is that merchantson ?? Then Sangama, with his eyes filled with tears, said, “Great man, the fate alone knows.” Kālasena said, “Why so ?" Sangama said, “ This is his caravan. When the destruction of the caravan took place, I saw him running with a bow and arrows against S'abaras. Thereafter I do not know at present (his whereabouts )."
Then he, having heard this, sighed deeply speaking, “ Alas, I have done an improper act !" Kalasena fell into a swoon. He was faoned by the bark-garment, and got back consciousness. He said, “ Eh! Was there anybody killed ?" S'abaras said, “None is killed; only some are wounded deeply." Then the prisoners were examined; but Dharana was not found. Then, having gathered together riches, he consoled the caravan and having ordered the dressing of wounds of the prisoners, he sent S'abaras in all directions
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[ 20. 4.
to find out Dharana. He, contemplating with himself 'I have, alas, done wrong !" went to search for him. He did not find Dharana. He came back to the caravan. All S'abaras met together. They said "We have not seen him.” Then Kālasena was in great grief. He said,
“A good action, done by a good person to a bad person, yields a bad fruit, just as even milk offered to a serpent turns into poison. (19)
He gave life to me, to my wife and to my son; while I have ever done all acts antagonistic to him. (20)
Then what is the use of this longdrawn speech which is useless like the blossoming of flowers at improper times ? O men of the caravan, O S'abaras, this is my vow :
[20] If I can not put him right with this wealth within five days, I shall enter the flames of a well-lit fire. What more ? " (21).
Having taken such a vow, he made a mental determination before his family
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goddess Kādambari for the fulfilment of the object:
"If I somehow see here that highsouled one living, I shall do thee, O divine goddess, the offering with ten men.” (22)
Having made such a mental determination, he sent, in all directions, S'abaras, with the food for journey lasting for many days, for the purpose of finding out Dharana. He himself being very much dejected, went to find him out.
was
Now Dharana, contemplating, 'There is no other remedy.' when the caravan conquered, fled away turning his back, with the herb alone as his wealth, having taken Laxmi with him. He, forgetting the directions on account of fear, went quickly and arrived at a mountain when the day was left only a Muhurta.
It was a mountain named Pilindhanilaya. There the forest conflagration took place on account of the friction of the branches of many kinds of trees. The lions had to go out of the caves burnt by the forest-conflagration. It was made uneven by
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[21. 9. the dirty heaps of grass and the bodies of elephants killed by lions. There innocent deer were afraid while walking with great difficulty due to those uneven obstacles. There the sleeping tigers snored with the joy of drinking the blood of deer. There the herd of buffaloes was running away on account of the fear of tigers. There great pythons were crushed by the feet of the herd of buffaloes. [21] It was terrible on account of groans and sighs given out by pythons. There many animals were gulped off by wandering carnivorous beasts, terrible and many. It was like the time of the final annihilation to the animals. (23)
And there having seen Laxmi, whose lotus-like face was covered over with the particles of sweat and whose strength to go further had disappeared on account of improper walking on foot, Dharana thought, "O what a consequence of my actions is that now my beloved is even in such a condition!" Laxmi thought If he is under this calamity, I even prefer this exhaustion.” Dharana searched for fruit-water in order
<<
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to perserve thc life of Laxmi, but he could not get it. They slept on the bed of creepers.
The night passed away. On the other day, when the day remained only one quarter, Laxmi being overpowered with hunger and thirst fell under the shade of a banyan-tree. She closed the pair of her eyes. She lost her consciousness. Her palate stuck down ( to her tongue). Her lotus-like face turned pale. Then Dharana thought, O this world of living beings is terrible; the consequence of actions is incomprehensible ! In this case, I cannot help her even with my life." Still however, he shampooed her body, his eyes being full of the water of of tears. She gained consciousness. Then she said in indistinct tones, 'O dear one, I am very much overpowered by thirst." Then having spoken, O beautiful lady, be patient; I bring water; wait here in the meantime,' he climbed the tree. He saw water but could not get it. Then thinking
She will not be able to live without water,' and seeing at the same time an herb called Tuvarittbia, he remembered the recipe and and thought, “Even the congealed blood
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[ 22. 17. turns into water when mixed with its juice. [22] I sball open the artery of my hand and give her my own blood turned into water by the juice of Tuvaritthia; and in order to remove her hunger, I shall give her the flesh of my thigh, having cooked it in the forest-con. flagration. Otherwise, undoubtedly, she will not live; and what is the use of life to me if she is dead ? I have for myself the herb for healiag the wound. The pangs of my wound will be removed by that herb as it comes in touch with blood. It will not therefore cause her torment.” He then did as he planned with the help of his knife in the bowl made up of Palās'a loaves. He went to him. He said to her " () beautiful one, water is obtained; so may my charming one drink it.” She drank it and felt at ease. He brought her meat. He said “This is the meat of a rabbit that lost its life in the forest-conflagration. You are hungry. So eat it.” She ate it.
Then having passed some time, they proceeded, following the sun to the northern direction. They came to a city called Mahasara, As the sun set, they entered the city. They
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put up in the temple of a Yaksa. As the quarter had hardly passed, Laxmi said. "O dear lord, I am overcome by thirst.” Dharana said, “O beautiful one, wait, I shall briog water from the river." He took a small vessel and brought it. She drank it. Dharana slept. Laxmi got up in the last quarter of the night. She thought, “ The fate is favourable to me, as he has reached such a condition. By what remedy can he have cor:dition worse than this ?" In the mean. time, a thief named Chandarudra, who was pursued by policemen, [23] entered there being unable to walk, with jewels and other goods. Its (of the temple ) door was put under a siege. The policemen said. “Oh, be you careful. He is caught. Where will he go ?"
This was heard by Laxmi. She heard the sound of the steps of Chandarudra. She thought. “There must be some cause in this matter. So I shall ask what it is. Perhaps my desires may be fulfilled.”
Then she went in the vicinity of Chanda. rudra, suggesting (her presence) by a longdrawn low voice. She asked her, “Who are you. good man and why do those people call out
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[ 24. 4, at the door ?" He said, “O charming one, enough of me! I ask however to the charming one, if there is somewhere little water here." He said, " There is, if you can tell me the purpose.” Then he thought, “O the courage of a woman ! what daring ! Oh, how fine is the arrangement of words ! Indeed she must be a fitting person." Having so contemplated, he said, “O beautiful lady, it is a long tale and cannot be narrated in brief, Still however hear. At present, I am a thief. While having taken goods and jewels from the palace of the king, I was coming out, the policemen caught me. Many policemen followed me. I was alone. Being exhausted to walk further, I have entered here."
On account of the darkness of night, the danger to life and the commonness of purpose, having beseiged the door, in the belief 'We have attained the object of our desire,' the policemen [24] cried out. Then thinking, “ If fortune follows me, I have attained the object of my desire,” Laxmi said, “O good man, if it is so, enough of your dejection. I shall help you to live if

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you hear my words.” Chandarudra said, "May my charming one order," Laxmi said, “ Hear. I am the daughter of merchant Kārtika, the resident of Mākandi. My name is Laxmimati. I am married to Dharana, the foe of my former life. I do not like my husband. He is asleep here in this temple. So accept me; leave the stolen objects here, and let him obtain the condition befitting his actions. Even though you may be arrested and taken before the king, when the night has waned, I shall say, 'This is my husband and not that.' Then he will be a present to the divine god of death."
Chandarudra said, " () charming one, it will be so; but I am fettered hand and foot. Hence, all people will know you here to be my wife whose name is unworthy to be repeated."
Laxmi said, “ If that is so, what is the remedy ?"
Chandarudra said, " There is here a remedy, if there is little water. "
She said “How ?”
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[25. 14.
Chandarudra said "Listen. I have a thief's pill called the charmer of others' sight, of proven test, given to me by divine Skandarudra the veritable desireyielding jewel. If the eyes are smeared with it mixed with water, [25] even thousandeyed lord of gods cannot see living beings; how then can a man, the denizen of this mortal world?"
Laxmi said If so, where is that pill?" Chandarudra said, " In the earthen pot." Laxml said, "If so, why do you not smear it?" Chandarudra said, "I have no water. Laxmi said, "I will give." Chandarudra said, "I am given life by my lady." Water was given. Both of them smeared their eyes. He said to her, "O charming lady, so long as the merchant-son is not taken away from here, you should not go. "She agreed. The goods and jewels were put near Dharana. They stood at one place.
""
22
The night waned. Dharana got up. He was caught by policemen. They saw the goods and jewels, and took them from his side. Then he was fettered, and let out of
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the temple. He thought, "What is this? Or, it may be nothing else; only the play of an adverse fate! When it is adverse, even nectar becomes poison, even a rope a black serpent, even a puddle an ocean, even an atom a mountain, even the rat's hole the netherworld, even a good person a bad person, even
son an enemy, even the mother a she-serpent, even light darkness, even forgiveness anger, even tenderness pride, even straightforwardness a deceit, even contentment greed, even truth an untruth, even the dear one harsh, even the wife an antagonist. So what is the use of thinking about this? One under its sway can not act otherwise. Even more than this mishap, [26] what troubles me is, that the miserable lady who has not experienced the separation from relatives is not seen. Or, it is better that she is not seen; for she, tarnished by the blemish attaching to me, will get the same mishap. Thinking so, he was taken to the royal palace.
15
He was held on the main road, as the king had no time. The day was over. He was then announced to the king, by
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[ 26. 23. them thinking he (i. e. the king) had time. They said “ Lord, this great rogue, in the disguise of a merchant, clever in the ways of deceit, is arrested alone with the stolen goods. Your lordship is now the authority." Then the king said, “ What is the use of him? Kill him." He was then led to the street of Chandālas and was given over to the trusted Chandālas who were the hereditery executioners to the royal household. They were informed. “Ek ! His lordship orders that this thief must be put to death." They said “As his lordship orders.” He was given over to them. The policemen went away. The leader of Chandālas said "Whose turn is there this month for the work of execution ?" Chandālas said “Of Moria.” He said, “ Call Moria quickly.” Moria was called and he came. The leader said, “Eh, Moria, this thief is sent by his lordship and he is to be killed. So lead him to the funeral ground quickly and kill him. The day is now only a quarter. Let not there be carelessness in the night as to him being not killed in the meantime,” Moria said, "It will be just as you say." He was entrusted
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to Moria [27] and Moria knew him. "How is it that he is that merchant-son who saved my life. Alas! Such is even his condition." Thinking so, Moria was dejected. He thought, "Or even the sun and the moon come to a calamity for a Muhurta by the prankish movements of Rahu. I very much like the order of the master on account of his (i. e. Dharana's) sight. So I shall lead him to the funeral ground. I shall know from him the real account." He was led to the funeral ground; his bonds were cut off; he (i. e. Moria) having fallen on his feet questioned him,
"5
<<
as a
O respected sir, do you remember me to have been released in Ayamukhi ?" Dharana said, O dear one, I do not remember well." Moria said, "Don't you remember? I was freed by you with great ransom after visiting the king when I was arrested thief though I was not a thief." Dharana said, "O good man, it is so very insignificant" Moria said, “Then tell me, respected sir, how did you come to this condition?" Dharana said "O good man, ask the fate in this matter." Moria thought, Nothing will be served by the waste of time. He is a man
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[ 28. 11. of self-respect. How will he tell ? Or what is the use of the matter being told ? Strange are the pranks of fate. So what is the use of my insistence in this matter? Or he has in fact told me by speaking, ‘Ask the fortune'. So this is here fitting to the occasion that he should be soon released." Thinking so, he said, “ O respected sir, what is the use of speaking more? Get off quickly giving up dejection.” Dharana said, “O good man, I shall not [28] protect my life at the cost of another's life. So kill me; you are merely the executor of the order.” Moria said “ O respected sir, enough of the doubt of the destruction of my life. This king is a good-natured person; he will not kill us even for hundred faults. But if you, respected sir, do not go away, I shall certainly do away with my life. So may your honour go." Then thinking 'There is nothing improper to a good man's love'-Dharana said, “ () good man, if so, then I get off.” Moria said, “I am indeed favoured." Then he showed him the way. Having bowed to him. Moria returned. Dharana got away in obedience to his friend. He thought, “Now,
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where will the innocent fawn-eyed lady be? Indeed, she must have been held up by some thief when that obedient lady, leaving me behind might have got up for making water. She must have been carried off by him. She might not have spoken, suspecting my destruction. Otherwise, how is she not seen ? By her disappearence I believe the preservation of my life as fruitless,” Thinking so, he proceeded to find her. He took his bath in the Rijupālikā.
On this side, that Chandarudra, having gone away from the temple, went to the river Rijupālikā. He thought, "O how alarming is the nature of women that this woman all of a sudden throwing off her husband in the nether world of great miseries and rejecting her own family has proceeded with me who am not previously seen even in a dream !
Alas! How thoroughly women have gained a victory over the acts of poison, tigers, serpents, lions, sarahas, the iron age, fire, a demoness and the god of death. (24)
A woman is muddy without water, a tigress without a cave, the brows of the god

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of death which are never at ease, thunderbolt without clouds. (25)
[29. 14.
and the
[29] A woman is the residence of the family of false accusations; a woman is the field of evil actions in this world; a woman is the gate of evil condition; is the source of evil things. (26)
a woman
Women are as fickle as lightning and like poison sweet on the face; they are ruthless like the god of death and like sin worthy to be abandoned. (27)
So enough of her to me. Thinking that she might not even give me over, in fact, to him, he took out all the gold that was on her body and abandoned her.
She thought, "In spite of all this, this is indeed nice that he (i. e. Dharana) is killed. So I shall go elsewhere". She proceeded to the bank of the river. Dharana with the eyes fully wide under the influence of joy, saw her. He spoke to her, "O beautiful one, whence have you come ?" Then she proceeded to weep.
41
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He said to her, O beautiful one, do not weep. This worldly existence is such.

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Here the living beings are indeed the rece. ptacle of calamities. So enough of dejection. I am fortunate that I have got you."
Then she said, "O Lord, while I got up for making water, I was held up by a thief. He has not done anything wrong to me, on account of the peculiar nature of a woman and my abounding love towards you, Thinking, ' An unwilling woman can not be ravished,' he robbed me and left me here. Moreover, this troubles me more than the ill - treatment by a thief, that you are seen in such a condition." · Then Dharana thinking that it was not otherwise as he had thought, said “O beautiful one, this is a small cause. By your sight, even this condition does not bring about dejection to me. So what [30] does this matter? Come, let us go." She thought, "O the conquences of my sins ! He has come back even from the jaws of death." She proceeded with him. They came to a place called Vikärapura, They took their food and drink. The sun set. The night was far advanced. Dharana thought, “ Thus it is not
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[ 30. 20. proper for one overpowered by the god of death to stay here. I shall then take her to her maternal uncle Skandadeva, the resident of Dantapura, Then I shall do as is found proper.” He told this to Laxmi. She liked it very much. They proceeded to Dantapura.
On the other side, finding that the merchant-son is not obtained, Kalasena became very sorry and entrusted the caravan to his own trusted men. He said to them, “Eh! You should take this to the elder of that great-souled man.” He thought, “ Even if my entreaty to the deity is not fulfilled. still however I shall complete the vow by offering the oblation as said, to Kādanabari.” He sent S'abaras for the purpose of getting the man for sacrificial oblation. He arranged the ceremonial worship of Kadambari; took his bath in the mountain river; put on barkgarments; made a garland of Kanavira flowers and skulls; got the pyre made with valuable faggots; and proceeded towards the temple of Chandika.
Now the s'abaras of Kālasena, wander.
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31. 7. ]
ing about the forest Kādambari found the merchant-son, who had started for Dantapura, at dawn on the next day. He was tied with ropes made from creepers. He was made to proceed to the temple of Chandikā, along with his wife. He went a little way. He saw the surroundings of the temple of Chandikā. And how were they ! They were full of wood eaten up by white ants and of old trees which had rotted. [31] They were full of uneven ant-hills which had in them the pairs of serpents. They were full of noise made by the intoxicated and noisy groups of birds. There a number of Tris'ūla marks were made thickly with blood on the trunks of steep trees. There on the branches of the trees were hung mouths, tails, hoofs, horns and necks of buffaloes, and sheep and a number of clothes. And also,
It was like a cemetary which is mark. ed with skeletons, wherein the rays of the sun were obstructed by the flying groups of vultures surrounded by crows and birds. (28)
It rendered satisfaction to the hearts of Pis’achas, demons, Yaksas, evil spirits and

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[31. 18.
low spirits. It settled down all the dust on account of the oblations of blood spilled down. (29)
Thus turning with terror about the surroundings of the temple of Chandika which were of this type, he proceeded to see the temple:
Its ramparts were made extensive and high by the white human skeletons. Its arch-pendents were made of standing skeletons with their heads tied. (30)
And the points of these ramparts were made with the terrible mouths of lions. There flags were made of long and white elephant-skins resting on tall bambo-staffs. (31)
Its open places were terrible and full of prisoners tied with fetters and with downcast faces. It was surrounded by S'abara youths whose hands were occupied with sharp swords. (32)
There the groups of birds were alarmed by the big sound of drums beaten unevenly. It was full of S'abara women weeping indistinctly and miserably. (33)
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And a number of roots were scattered near the walls made up of pointed tusks. The inner temple was covered with hide taken out within only a moment. (34)
[32] In it the auspicious lamps were lighted in skulls filled with human tallow. In it the columns of smoke were increased by pure Guggulu burning. (35)
It had Swastika marks made up by the pearls of elephants, rice and the blood of S'abara wives. In it a number of chowries hung down long and white like moon's rays. (36)
There were the groups of the hides of wild boars, long, pendent and full of blood. The ground appeared beautiful on account of the collection of the leaves of Kankelli, (37)
It was adorned with the idol of Katyayani, of very terrible form whose hands were occupied with a bow, a sword, a gong and the tail of demon Mahisāsura. (38)
Then having seen her Dharana contemplated. "It is possible to escape from the tiger in the forest and also from the
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[ 33, 3. elephant; but, say, who are able to run away from good acts and bad acts ?” (39)
He thinking so, was thrown into the crowd by S'abaras, having tied him fast, among the rogues who were previously fettered. (40)
In the meantime, Kalasena came to the temple of Chandikā. He fell on his feet before Chandikā. He said in choking tones, “O divine goddess, even though you have done me no favour, still you should arrange in such a way as I may not be a receptacle of miseries in the next birth.” Thinking . You know what great misery I have got by doing a bad turn to the merchant-son.'-he said to Kurangaka, “Eh, offer an oblation to the divine goddess." Then speaking " As the lord orders," he threw an errand-carrier named Durgilaka, all whose limbs were overpowered with fear, having dragged him with hair. A vessel containing red-sandal was brought. [33] Durgilaka was smeared as if he were dead. Kalasena drew out a sword shining like the streak of lightning. It was lightly carried by him on his shoulder. He said to
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Durgilaka, “O good man, look upon this world of living beings well; you have to go to heaven giving up life. What should be rendered to you ?” Then, being overpowered with fear, Durgilaka did not speak anything. He again asked; again he did not speak. Kālasena was dejected, for, one whose desires are not fulfilled should not be killed. Having seen him, Dharana thought, “ Alas, I have also to die like him ! It will be better if I am killed first; so that I may not see the death of poor beings and may do the good turn by protecting his life for even a moment. And the god of death is engaged in the acts of my downfall. Let him (i, e, the god of death ) be satisfied too.” Thinking so, he said to Kurangaka, “O good man, tell this to the great lord that that poor man is downcast with fear. So what is his use ? I am not used to requesting. Still as your object is to be achieved, let me ask one request." This was conveyed to Kālasena. He said, “Let the good man ask anything excepting his life.” Dharana said, " Leaving that man aside, kill me.” Then with eyes filled with tears, Kālasena said, “Who is
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[ 34. 13. he, who would offer himself to be killed solely with the desire of doing good to others? This reminds me of the merchantson." He swooned and fell on the surface of the earth. Kis'oraka fanned him. He got back consciousness. He said, "Friend Kis'oraka, just observe him. Who is that high-souled man who imitates the mode of the merchant-son?" Having observed, [34] Kis'oraka said "Oh, he appears to me the same merchant-son by form, quite unresembling others. So may the lord of the village, himself observe him." Then, with joy and dejection, he observed and recognised him. His bonds were untied. Leaving aside the sword, he fell on his feet. He said, "O merchant-son, you should pardon me this fault of mine." Dharana said, O great man, this is indeed a good turn (done) by accomplishing the result desired." Kalasena thought, Really he does not recognise me; hence he speaks like this; so I shall reveal myself before him.' He said, "O merchant-son, what result, desired by you, is accomplished by me?" Dharana said, "O good man, when the killing was begun, you fulfilled my
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desire of death having given up that (man who was to be killed first).” Kālasena said, "O merchant-son, what is the reason of this extreme dejection and the procedure towards death?" Dharana said, "O great man, enough now of this story. May you obtain your desired object." Then thinking What greatness he has ! Kalasena said, "O merchant-son, don't you remember me, who am Kalasena, the very pinnacle of ungrateful persons, who like a young elephant was thrown down by a lion and who am the cause of your own destruction though you yourself have preserved my life. I am kept alive by you. But I have done in-, gratitude to you. I have separated you from the caravan, and brought you to such a condition, which you did not at any time have before." Then having remembered the previous account and recognising Kälasena, whose face was downcast with shame, Dharana said, "O great man, who am I to preserve your life? It is indeed the consequence of your own merits. How are you ungrateful,[35] when you just on seeing me regret so much what you did out of ignorance? So enough
(
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[35. 15.
of this. What is at present relevant?" Then Kalasena, overcome by shame, did not speak anything. Kis'oraka said what took place, without leaving out any detail, from the recognition of Sangamaka, to the procedure towards the giving up of life (by Kālasena). Then thinking, 'Oh, what gratitude, stable affection and greatness of heart, he has !' Dharana said, "O great man, the worship of gods and elders is indeed proper with flower-offerings, fragrant objects and sandal, and not with the killing of life. And also,
There may be fire in water. There may be milk from the horn of a bull. There may be the nectar-juice from poison. But there can never be religious merit from killing. (39 a)
Indeed those ignorant of absolution who kill hundreds of lives, casting a slur upon the sacrifices of deities, obtain miseries in the hell. (40 a)
So desist from this procedure." Kalasena said, "Just as you say, (it shall be done)." Then he made a prohibitory rule for the whole
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of his life, of killing life before the caravan that had entered the forest Kadambari, excepting for the meal when there is no food or when the village or the surrounding country is looted. He worshipped the deity with flower-offerings, scented objects and sandal. He took Dharana along with all who were arrested, to his own residence, and offered fitting courtesy.
After they had dined, all the wealth which the lord of S'abaras took, all of a sudden as the caravan was put to destruction, was brought to him. ( 41 )
The wealth consisted of fine big pearls that were produced from the temples of elephants, the tusks of elephants and the chowries of the best yaks. (42)
[36] He (i. e. Dharana) accepted that wealth and gave some of it to the prisoners; and saying—'You can move about happily,' he made them free. (43)
Even Dharana, having out of affection to Kālasena spent sometime there, was given leave by Kālasena to go. He went towards his own town and reached there after some
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36. 18. ] time. The parents and the citizens recognised him. His elders were satisfied. The leaders of the town went out. They examined the goods, and on appraising, it was found to be one crore and a quarter in worth. Half a month after this, Devanandi arrived. For him too, the leaders of the town went out. The goods was examined and it was, on appraising, half a crore in cost, Then Devanandi felt ashamed. He (i. e. Dharana) paid the price of the goods to the citizens; and with the remainder, he realized the sentiment of manhood fulfilled by the attainment of the high idea. In the meantime, the thirteenth day dedicated to the god of love, arrived. The leaders of the town said to him, “ Take out your chariot.” Dharana said, * Enough of the childish prank.” The leaders of the town praised him.
And some time passed of him, experiencing the happiness of the attainment of a high object and he spent off almost all the wealth earned by his own hands. The anxiety was produced in him. “ Necessarily indeed, the group of the three should be followed by a man, born in the best family. It is the

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religious merit, the worldly merit and the fulfilment of desires. Out of these, one who has not given up all attachment, should be conspicuous ( by the attainment of) the worldly merit. It is from that, these two arise, viz. the religious merit and the fulfilment of desires. And besides, this worldly merit (i. e, wealth) is the great form of a deity. It indeed increases highly the respect of a man, produces greatness, produces great deservingness, [37] yields good luck, brings beauty, brightens the family, makes the form luminous and makes the intellect brilliant. For, rich people, though not giving, become worthy of praise among people. Whatever they do, is described as nice even though it is despicable. They experience the happiness of the attainment of a high object, having the requests of the needy never broken. Therefore, even though it (i. e, wealth ) is very much with me, earned by my forefathers, still however enough of it to me like the wife of a preceptor. Then, I shall earn my own. I shall go for trading in different directions." Having so thought, he requested his parents. They gave him their consent and he went with
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[ 38. 3. his wife and the caravan to a city named Vaijayanti, situated on the shore of the eastern sea. He saw the king. The king honoured him very much. He put his merchandise to sale but did not obtain the desired profit. He thought, I have come to the sea-shore. Let me then go to the other shore. The accomplishment of the object of my desire may come about, if I go there,' He took the merchandise proper for the towns of the other shore. The vessel was launched. He went out of the city at the auspicious moment of time, day-division and date. He satisfied the needy, and gave offerings to the sea. Then, having bowed down to the elders and the deities, he took to his ship. The stones for balancing the motion were put in. The sail was filled (with wind). The ship was let loose. It proceeded towards the China-dvipa,
On another occasion, as some days had passed, [38] when the vessel was sailing like a Náracha-arrow released by an expert archer, while the sun stood in the middle of the sky, the wind began, shaking the world as it were, making as it were the sea tremble,
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rooting out as it were the collections of principal mountains. Then the ocean was agitated, making the mouths of rivers flow in the opposite directions and roaring like the celestial elephant Airāvana. The sailors became dejected. Then at the very beginning of starting, the sails were removed; and the sailors dropped down the anchor-stones, which were as it were the hope of life. Still, after holding on for some time, the ship wrecked. The merchant-son obtained the plank on account of his life still remaining, and crossing the sea day and night, he touched the Suvarna-dvipa. He thought, "Oh, the consequence of Fate ! I do not know the condition of my beloved and followers. Or why should I regret! The same Fate is an authority here !" Then he took his course of food with plantains. The sun set. He made the bed of creepers. In order to remove cold, he struck fire by the process of rubbing blocks of Arani wood. Resting for some time, he bowed to his elders and deities and slept. The night passed away and he got up. The sun rose. He saw all the part of ground which was touched by fire turn into gold.
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[ 39. 13.
He contemplated, “Oh, this seems to be a metal-field; so I shall here prepare gold. He made bricks and marked them with the name of Dharana and while they were moist, he made blocks and when he baked them, they became gold ones. Thus he made [39] ten thousand blocks of bricks. Then he tied the separate halves of the boat.
From China, a ship belonging to mer. chant-son Suvadana filled with useless merchandise came to that part of land. It belonged to the town of Devapura and it had taken up Laxmi while it touched another island. And the merchant-son saw the broken halves of the boat. The anchors were cast by the order of Suvadana. The sailors came. They saw Dharana and said, “O great man, the merchant-son named Suvadana, the inhabi. tant of China, who belongs to the town of Devapura is waiting in the ship and asks you to come. We are going to the shore." Dharana said, "What is that ship filled with?” The sailors said, “O good sir, that merchant-son has run down in prosperity due to his fate, but not in manhood. His ship therefore is not filled well with precious
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40 4.]
goods.” Dharana said, “ If it is so, may the merchant-son come without any obstruction to this much distance." This was put before Suvadana. He came and Dharana said to him, “O merchant-son, you should not get angry. I ask you something on account of certain reason." Suvadana said, “May you speak." Dharana said, " Of how much worth in money, is there property in the ship ?" Suvadana said, “O good sir, on account of the adverse nature of my fate, I am ruined. Still, as one should not give up human effort, I, whose value of merchandise is only the spirit, have started to Devapura having taken goods worth only a thousand gold coins.” Dharana said, “ If it is so, then give up the merchandise. Load your ship with my gold. When you reach the shore, I shall give you one lac worth in gold." Suyadana said, “ What is the use of a lac worth in gold ? You alone are very much.” He (i. e. Dharana) gave up [40] his previous vessel. He filled it with gold. The number was settled. Dharana came upon the vessel. He saw Laxmi. He was satisfied in his heart. She became afflicted. Dharana said to Suvadana, “ This is my
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[ 40. 21. wife.” He also became glad. The ship proceeded. It crossed the distance of five yojanas only.
In the meantime, a demoness named Suvaranā, the mistress of Suvarana-dvipa came there, moving through the sky and shaking the sea by her swift coming. She was unpleasing to the eyes like the ill-timed lightning. She said, “Oh, villain of a merchant-son, without doing a grateful act for me, where do you go taking this my wealth ?” She held up the vessel and said, “O sailors, this wealth cannot be taken without giving me a human sacrifice. So either give a human sacrifice or abandon this wealth. Otherwise, I shall kill you. If you do not give even a single one of these, I shall wreck your ship having produced a calamity.” Dharana thought, "Oh, this Suvadana will be deprived of his wealth! He is a benefactor by getting me Laxmi. She also says so. Therefore, this is only suited to the occasion. I shall be a human offering." Having so thought, he said to the demoness, “O divine lady, I have done so, without knowing. So do me the favour. I indeed am the man as an offering.
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Accept me." She said, "If it is so, then throw yourself into the sea, so that I may kill you." Laxmi thought "I am favoured by the divine lady," Then Dharana said, "Friend Suvadana, you should take Laxmi to my elders." So speaking, he threw himself into the flow. She then pierced him[41] with a pike and took him to Suvarna-dvipa. Thus the demoness was satisfied and the ship started towards Devapura.
In the meantime, he, whose life had reached the throat, was seen in good time, by Hemakundala who had started towards Ratna-dvipa. He recognised him. The demoness was known to Hemakundala before. Then speaking Alas, why is this improper act done?" he was released from the demoness. The dressing of his wound was done by the recipe of the twig of the herb described before. He, on account of his life still remaining, became conscious. He recognised Hemakundala, Dharana asked him the account of S'rivijaya. Hemakundala narrated it to him, telling that that high-souled one had his life preserved. Dharana was satisfied. Hemakundala, taking Dharana started to
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[ 41. 22. wards Ratna-dvipa. He reached the island named Ratna-dvipa. There the herd of deer. being attracted by the souud of pleasant music begun by women of serpents and Gandharvas, paid attention to it and stood motionless. There the circle of directions was made fragrant by astringent and fragrant smell of Mustā grass thrown up on the surface of the earth battered by the strokes of the snouts of proud wild boars. It was full of thousands of lakes abounding in naughty royal swans in pure waters made fragrant by the pollen of flowers fallen from the trees on the bank. Its extensive lawns were worshipped as it were by the collections of flowers fallen from the tops of great trees. There all the groves of betel-trees were embraced by the collection of freely growing betel-creepers. There the amorous pleasures were commenced by Vidyādhara couples in the groves of uneven, thickly grown and fragrant Mandāra trees. There the forest of tall sandal-trees dropped down broken on account of being pulled by thick trunks of proud wild elephants. The waters of the sea, there, were laughed at as it were by

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the thick groves of Tamala trees which stood in the vicinity of the sea-shore. There the places were full of the sound of the collections of various birds, made happy by the water of uneven and beautiful beds of young trees. It was the dwelling-place of Siddhas and Vidyadharas. It had on it a high mountain named Ratnagiri. And also, [42]
It was closely embraced on all sides with the hands in the form of uneven waves, rising high, by the sea, like the graceful body of a beautiful woman. (44)
Having arrived there he passed through the mango-grove, being as it were bowed by the trees bent by the burden of fruits; being worshipped as it were by flowers of various trees, which fell as they became ripe; and being welcomed on arrival by bees humming with pleasing sound produced on account of drinking lotus-honey. (45-46)
He sat on the side of the well, waited for a Muhurta, took mangoes, bathed in the well and took his meal. Dharana said to Hemakundala, How did you come to this condition?' He narrated to him the account
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[ 42. 7. as it stood. Hemakundala said, "O cruelheartedness! Then what is the use of him? Say, what should I do for you?" Dharana said, "All things worthy to be done, are done but my wife is in a bad condition; so bring about my meeting with her. " Then having thought, "I shall unite him with her after getting him big jewels from Ratnagiri,' -Hemakundala said, I shall unite you with her; but in this island there is a mountain named Ratnagiri. There my friend, a Kinnara named Sulochana lives. So having him, I shall take indeed to Devapura. The union with her of him who has gone there, will as a rule take place indeed.” Dharana assented to this. Then having taken Dharana, he started to the Ratna mountain,
""
seen
you
And he reached Ratnagiri-where the collections of plantain trees were slowly swinging with sweet wind; where in the forest groves, Kimpurusas and yakshas enjoyed meeting in groups. (47)
It was full of noise of birds, satisfied with the juice of fruits of various kinds growing in the forest groves. There the
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[ 43. 7. Siddhas were embraced by their beloved ladies who were alarmed with the deep roar of the sea. (48)
There the sweet music was begun in the forest on the peak by the gathered bards of Siddhas. There the groups of peacocks were dancing, being pleased with the sound of the drum of the music. (49)
There the groups of Kinnaris and Siddhas were pleased but were made anxious by the groups of peacocks. There the shade of the groves of Lavanga and Lavali creepers were enjoyed by the groups of Kinnaris. (50)
There a number of jewels shone bright on the beautiful and shady jutting rock of jewels. It was marked by steep hills standing in groups. It was Ratna-giri. (51)
Then having come there, he began to climb it with curiosity. It blocked the way of the chariot of the sun by means of the collections of thd jewel-peaks, high and very big. There the surfaces of the wide pearlstones were coloured by Alaktaka paste of the feet, that walked gracefully, of various beautiful Siddha and Vidyadhara women.
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[ 44. 6. Its steep jutting rocks were full of the herds of proud wild elephants, who were drawn there by the rippling sound of the streams that flowed out from the hollows and the caves. There the Vidydadhara couples slept happily being tired with the strain of violent love-sports in the inner side of the groves of freely grown Madhavi creeper. How? [44]
There the heat of his exhaustion was removed by cool and sweet breaze, strongly smelling of the fragrance of sandal trees, Lavanga creepers and Lavali plants which were set into motion. (52)
He was observing it. It was full of innocent women of Siddhas who were laughed at by their clever lady-friends, women who being already enraged in love on seeing their forms reflected in the walls of transcluent jewels of the beautiful cave-houses, were made more enraged on seeing their lovers enthusiastic to pacify them. At some places, it was fanned by active and strong movements of the freely grown chowries pure like the moon-rays and clear like dew, of the collections of beautiful yaks, moving on the
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mounds. At some places, the parts of land were full of the roaring sound of proud lions, who stuck their feet high on the lap of the surface of the sky, 'whose manes shook and who were struck with terror on hearing the thunder of terrible clouds that gathered on the jutting rocks. It was beautiful with serpent-couples who were full of joy with sports and jests in the lap of thick and lovely sandal-forests. Then climbing the peak of Ratna mountain, the very saffronmark of Ratna-giri, he went to the mansion of Sulochana. Its steep hedge was surrounded by small plantain trees. It gained a victory over the palace of Indra by its beauty, It had beautiful statues placed on the big pillars for ornamental pending arches. Its steep walls were beautiful with paintings. It appeared beautiful with altars and fine windows. It had transcluent floor of jewels. There the ceremony of worship was performed by fragrant flowers. There he saw Sulochana, playing upon a lute along with Gandharva-dattā. He was welcomed by Sulochana. The proper ceremony of welcome was accorded to him. Sulochana asked
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").
[45. 10. Hemakundala. "Whence have you come and from what place is that great man, and for what purpose have you come? He (i. e. Hemakundala) narrated the purpose of coming, beginning from his meeting in good time with Dharana on Suvarna-dvipa, and ending with the giving of jewels contemplated by him." He also heard this with eyes blooming with joy. Then having waited there for some days, he (i. e. Hemakundala) took big jewels. Dharana was then led by him to Devapura, He was left outside the city, and was given the jewels. [45] He (i. e. Hemakundala) said, "Stay here and wait for your wife." Dharana assented to it. Hemakundala went away.
Dharana, again passing some time outside, entered the city. There he was seen by merchant Toppa. Thinking " Oh, he seems to be alone, unseen before and bearing beneficial form! So there must be some cause !" - he (Toppa) led him home speaking in pleasing terms. The courtesy was shown. The merchant asked, "Whence have you come?" He narrated his account beginning from his stay in and departure from Makandi and ending with his arrival in Devapura. He
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deposited jewels ( with Toppa ). He said to the merchant "Conceal these." The merchant concealed them.
On this side, soon after Dharana fell into the sea, Suvadaná consoled Laxmi. He said, "O charming one, the world is such. Here the meetings end in separation. So you should not be dejected. He has been lost not on!; to you but also to me.” Then Laxml, lull of deceit, said with her eyes filled with the water of tears, “What dejection have I when you are allve ?" Then as few days passed, Suvadana seeing much gold placed in the ship, thought, " That poor man is indeed dead. This gold is much. His wife is young and beautiful. She is after my mind. So what is proper here ? Or, this is proper that she should be accepted ( as a wife). Which man who is not a fool will abandon the wealth that has of its own accord come ? So I shall take her as my wife." Then thinking, “ Women can be won with jokes," he began jokes like an [46] accomplished lover and won her heart. He used the word 'wife.' He took gold for himself. Some days passed. The boat came to the
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[46; 20.
shore. Suvadana saw the king with many nice things. He (i. e. the king) was satisfied. The king did him favour saying, “ Your ship will be free from duty.” He then went to his ship.
In the meantime, having known that the ship had come from the country of China, Dharana went out. He saw Suvadana and Laxmi. He was glad at heart; but Suvadana and Laxmi felt ill at ease. The seat was given to him. They asked him the account and he narrated it to them. Then Suvadana thought, “Oh, the consequences of my actions ! What adverse nature of my fortune ! Only 1 did an improper act; but the object of my desire is not accomplished.” Having so contemplated, he said, “O respected sir, it is nice that you are alive! So take this your property." Dharana said, “O merchantson, even this life belongs to you through whom this meeting with Laxml has taken place. What is then the worth of property ?"
Some time passed away. He said, "Come; let us enter the city.” Laxmi said, “O dear one, we shall enter to-morrow; for,
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to-day, my dear one should stay here." He assented. He had his bath. Laxmi and Suvadana planned, "We shall kill him by some means this very day, in the night after he has taken his food and drink. He was made intoxicated. He was made to drink wine. He was given food. The day passed away. [47] The night came. The bed was spread. He and Laxmi sat. She put a noose round the neck of him-who was under the influence of wine and was experiencing indistinct condition as if he were in a dream;but he bent down. Suvadana and Laxmi thought that foolish Dharana was dead and they left him on the sea-shore. They went to the ship. He (i. e. Dharana) gained his consciousness by the sea-breeze. He contemplated, 'Alas, what is this? Is it a dream or a magic or the mental illusion or truth?' He recognised the sea-shore. He felt sure that it was the truth. Having got up, he thought, “Oh, the action of Laxmi! Oh, the manliness of Suvadana! Or, like a vicious horse she has started on a wrong path; like the enjoyment of Kimpāka fruit, she has yielded evil results; like the
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[48. 4.
produced annihila
action badly performed, she has demerits; like the night of the final tion, she is covered over with the qualities of Tamas (darkness, in the case of night). A woman is indeed of this type. And also,
Fire can be grasped with ease; and even wind and a serpent by some way; but the mind of a woman cannot be grasped even by many thousands of ways. (53).
Then why talk about her? This is not fit for Suvadana. Or, a woman, is like wine, increasing intoxication and passion. He also acted like this, with his mind infatuated by the poison of the objects of senses."
Thinking so, he was seen at the time of the dawning of the sun, somehow, by men (who were) engaged by the merchant (i. e. Toppa), and whose eyes were filled with tears. (54).
They said, "O merchant-son, [48] we were sent for the purpose of finding you out in the night by merchant Toppa who had a suspicion since you did not return. You are found now after great difficulty. So come; let us go. Set at ease the
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48. 21.] heart of the merchant, burnt by the fire of many anxieties.” Then thinking, “What a difference between men !” Dharana proceeded, entered the city and saw the merchant. In a lonely place, the merchant said, “Dear one, whence have you come? Why do you appear dejected ?" Then thinking, “This is shameful and unworthy to be narrated.”-Dharana whose eyes were filled with tears did not speak. The merchant said, “ Dear cne, I have heard that a ship had arrived from China. Have you met it or not?” Then Dharana said in tones choking ( with grief ), “O Respected sir, I met it.” On account of the excess of grief the tears began to flow. Then thinking, His wife must indeed be dead; otherwise how could he have such a degree of sorrow ?merchant Toppa said, “Dear one, was it the same ship?" Dharana said, “ Yes.” The merchant said, “Is your wife all right ?" Dharana said, “Respected sir, all right.” The merchant said, "What is then for you the cause of dejection ?" Dharana said, “Respected sir, it is not worthy to be narrated.” The merchant said, “ Then why are

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[ 49. 13. you dejected?" Dharana said, "I am!" The merchant said, "What is I am?" Dharana said. "This." The merchant said, What is-'this'?" Dharana said, Nothing." The merchant said, "Dear one, what is the use of speaking such vague expressions? Tell the truth. [49] And I am not unworthy to be told. I have become your elder." Then thinking it is not proper to break the order of an elder, Dharana said, "As it is the order from your respected self, even the matter of such a nature is spoken by me." The merchant said, "O dear one, there is nothing improper in following the order of elders." Dharana said, "O respected sir, if it is so, my wife is well as to her life but not well as to her character." The merchant said, "How do you know?" Dharana said, “From her action" The merchant said, "How?" Then he narrated all the account beginning from his food and ending with the sea-shore.
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Having heard that, merchant Toppa became angry with Suvadana. Having left Dharana, he went to the king. He requested the king against Suvadana, as the facts stood. Suvadana was called by the king
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..
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and was asked, O merchant-son, your wealth is heard to be enormous. So tell clearly how you earned it." Then Suvadana, who had no suspicion said Sir, it is hereditary." The king said, "How did you come by your wife ?" He said, "She was given to me by elders." Then merchant Toppa was excited. He said, "Wholly false, sir!" Suvadana said, "Then what is true in this case? The merchant said, "The property and the wife belong to Dharana. This is the truth." Then Suvadana, whose heart was agitated, said, "O extraordinary astrologer, what is the test in this case? This is the royal court." Merchant Toppa said, "The royal court is common to all; and as to the test, he (Dharana himself ) lives." Suvadana said, "O great king, I have not [50] heard even the name of Dharana. May the lord examine the matter." The king said, "O merchant, bring Dharana and you (Suvadana), bring the woman." Both of them sent their own men with royal officers. They brought Dharana, whose mind was made prone by the pressure of the merchant, though he did not desire it himself; and others brought
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[ 50. 26. Laxmi, whose heart trembled with fear. The king saw them and said " O charming lady, have you anywhere seen this merchant-son?" She said, “ Sir, I have not seen him.” Then he asked Dharana, “O merchant-son, is this your wife ?” Dharana said, “ Sir, what is the use of asking this? Your lordship has heard what she has spoken.” The king said, “O merchant-son, it is therefore that I ask !" Dharana said, “Sir, if such is the insistence of your lordship, she was my wife then and not now.” The king said, “ Was this merchant-son seen by you ?" Dharana said, “He himself knows it.” The king said to Suvadana, "O merchant-son, have you anywhere seen him?" Suvadana said, " I have, sir, not seen him.” The king said, “Let it be; what is the use of this? Tell, you, what is the amount of property in this case ?” Suvadana said, “Sir, the ten thousand blocks of gold bricks are in question here; moreover there is some insignificant goods." The other (i. e. Dharana ) also was asked. Dharana said, “ It is just so." The king asked, “Eh, what is the amount of your blocks ?" Dharana said, “Sir, I do
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"How do you
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now know." The king said, not know the amount of your own goods?" [51] Dharana said, I prepared them in such a way that I do not know the amount." Then the king said to Suvadana, "O good man, may you tell." He said, O lord, I even do not know (their process) beyond doubt." The king said, "Oh, if the matter so stands, what should I do?" Dharana said, Lord, it does not matter very much; why speak more? I do not contest against him. Let him then take my wife and property." Suvadana said "O great men, even this is very much of you that you do not bring an accusation against me." Dharana said, “ I am (only) shown as your accuser!" Suvadana said, "If you are not my accuser, why do you then proceed with the action ?" Merchant Toppa said, O shameless sinner, having even acted thus, do you also speak in this manner?” Merchant Toppa again said with extreme anger, O great king, what is the use of speaking more? If this is not the property of Dharana and that woman not his wife, I
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put then my life along with all my belongings for forfeiture. Let your lordship order all
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[ 52. 13. ordeals." Dharana thought, 'He is drawn indeed by the bond of love towards me. So even at present it is not proper to show indifference. He then said, “Sir, if this is the insistence of the sire, then enough of ordeals. There is indeed another remedy." The king said, “Say, what sort of remedy ?" Dharana said, “ Lord, those my blocks are marked by my name." The king [52] said, “What is your name ?" Dharana said, “Sir, Dharana." He asked even the other. The other said, “Sir, Suvadana." The king said, " If so, then the matter is clear, only bring some blocks here." Then the commission was sent; the blocks were brought; the king saw them from outside; but did not see the name of Dharana. He said “Eh, here there is no name of Dharana!" Suvadana said, “ Your lordship is then the authority. Moreover, sir, he even still holds his life having spoken a great lie in the presence of the lord ! Your lordship has known what he proved." The king said, " O Dharana, what is this ? " Dharana said, “Sir, it is not otherwise (than what I said ); having got them broken in the middle, may your lordship observe.”
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Having then heard this, Suvadana felt agi. tated and merchant Toppa became glad. The goldsmiths were called; the blocks were broken and the name of Dharana was found. The king became angry with Suvadana and Laxmi. He said, “ Eh! kill this great rogue bearing the disguise of a merchant; banish this not-Laxmi who has spoiled both her life and character, from my kingdom; hand over all this wealth to merchant Dharana. Moreover, say, great man, what else should I do for you?” Dharana said, “ Lord, enough of this wealth to me. May your !ordship do me the favour by offering protection (nonfear) to Suvadana.” Having then thought, "Oh, what greatness he has ! ” the king said, "O merchant-son, [53] this is not proper; still your words can not be transgressed; so you know that best.”. Dharana said, " This is the favour of the lord; so I am favoured by your lordship.” The king said, “O merchant-son, accept your property.” Dharana said, “ As your lordship orders." Then being headed by the commission of principal citizens from the king, Dharana, along with Suvadana' went to the shore.
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is word of Poone are very use of a
[ 53. 22. The gold was counted by the committee and was handed over to Dharana. Then Dharana said, “O) Suvadana, give up dejection; have your manhood; who does not commit error by the pressure of fate? Moreover, I have promised you a lac of gold; but by you on account of the generosity of heart thought much of my own self and not of a lac of gold. You said, 'What is the use of a lac of gold? You alone are very much to me.' This word of respect is priceless. So accept now that which you think proper.” And being thus spoken, Suvadana felt ashamed. He did not speak. Then having taken eight lacs of gold, Dharana, after paying his respects to the king and putting all goods in order, went to the house of merchant Toppa. He stayed for some time with the merchant. When the time for meals arrived, they took their bath and their meals. After meals, Dharana, having fallen on his feet, said to merchant Toppa, "I beg of my sire something, if the sire does not turn down my request." Then merchant Toppa, with his eyes dilating under the influence of joy,having thought, “Oh, I ain

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satisfied ! Oh, I am fortunate ! Oh, how good my life has been ! Oh, my birth is well-fulfilled I [54] For, even such a great man, who is veritably a desire-yielding tree of all beings, and who is the desire-yielding jewel of three worlds, requests me!'-said “O dear one, even if you beg of me my own wife along with my sons and servants for the purpose of making them your slaves, still I, being attracted by your action beho. ving a great man, will not break your request.” Dharana said, “ Sire, if it is so, then give me three promises.” Having smiled a little, merchant Toppa said, “Dear one, who will be able to control a person who breaks one promise, in breaking three promises.' He then gave him three promi. ses. Having said, Sire, 'I am favoured,' he asked the treasurer of merchant Toppa to hand over those thousand priceless jewels deposited into his custody,—the jewels which were given by Vidyadhara Hemakundala. Then he (i. e, the treasurer) having taken them handed them over saying, 'Whatever the respected one orders.' Then having taken half of them

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[ 55. 8. and after making the worship of the feet of merchant Toppa, he again fell on his feet, speaking, “Sire, this is the request ! ” Then having thought for a long time, " Oh. how I am deceived by him! If I do not accept, he will take ill. He has checked me from my future (denial).'—merchant Toppa welcomed Dharana saying, “ My dear one, your request is granted.”
Then he, being much honoured by the merchant, came to his own, city with a great caravan. The report spread among people that Dharana had come. The king went out to meet him. Having been led with great pomp, he entered [55] the royal mansion. There he, after his bath and decoration, was given respect by the offering of courtesy. Then he went to his own mansion. His parents were satisfied. They gave many alms. They then invited the king and with him (i. e. the king) he was even given more respect. The Brahmanas, knowing four Vedas and others were honoured with deserving respect by him. And they also in turn paid their respects to him. Then his parents asked. “Dear one, where is your wife?" Dharana
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said, “ Enough of her talk.” They thought, “Alas, has she done what fittingly a woman would do! So enough of injuring his vitals by these words. We shall know it from another source.” In the meantime the king, whose heart Aushed with his ( Dharana's ) manliness and whose eyes bloomed with wonder, went to Dharana for the purpose of promulgating his order along with the beating of a drum. Dharana offered him fitting courtesy. He was asked the reason of coming; and the king gave his own opinion. Then, having fallen on his feet, Dharana said, “Lord, enough of drums; but as your lordship should be obey. ed, I beg the request." The king said, “ May the respected one speak out. ” He said, “ May your lordship set all the imprisoned living beings free in your kingdom and offer non-injury (non-fear) to all living beings. Then he said “What large-heartedness he has ! O the action of the merchant-son deserving a great man !" Having spoken like this, he ordered the attendents, “ Eh, by means of the gong of the prison, let the release of all the prisoners in my kingdom be made. Let the non-fear (i. e. protec
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others) be given
having spoken,
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tion from the attacks of to all living beings.' Then, Whatever your lordship orders. they fulfilled the order of the king. His parents also were satisfied with this act deserving a good person. [56] They, with their eyes wide open with joy, did the fitting honour to the king. Then passing some time with Dharana the king went out,
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Even Dharana, in company of his friends who met after a long time, went to the garden named Malayasundara. He found in the bower of a betel-creeper, the son of a good family Revilaka by name who had come there for sport and who was appeasing angry beloved. He (Dharana) was reminded of Laxmi. He contemplated, "Oh, how the hearts of passionate people do not see the highest object!" He acquired the averseness to the world. He went to the As'oka grove which was situated in one part of the garden.
his
And he saw there a teacher named Arahadatta on a clean seat, surrounded by his pupils. His passions had died away. (55).
His mind was quite pure. He possessed
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knowledge. His body was emaciated with various penances. He had conquered the god of love and also his mind was fixed on the absolution which is beyond physical pleasures; (56.)
Having seen him, the thought came to Dharana.-" He alone who has given up the residence in the household successfully lives in this world. (57)
Wife, wealth, relatives, mother and father are like illusive magic-show. Still a man practises sin. (58)
The sense of gratitude toward the wife and others also result in infatuation; because there is no other gratitude for mortal men except religion. (59)
And religion too can not be acquired by those whose inflow of actions is not turned back. The turning back of the inflow of actions is not possible for those who live the life in a household. (60)
[57] Surely there is the sinful activity. With the sinful activity injury to life incr. eases. A religion performed with injury to
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[ 57. 14. life is not laid down by the givers of scriptures. (61)
Even at the end, all should in the world of living beings abandon ( i, e. the householder's life) as a rule; enough then of that sin." (52)
was
Thinking thus, he in whom the thoughtactivity in relation to right conduct produced approached along with his friends the feet of the teacher which were sinless and bent upon absolution. (63)
He along with his friends bowed down to that divine teacher and the recluses. And they gave the benediction to attain religion to all of them with due ceremony. (64)
They sat on the clean surface of the garden in front of the recluses. And the teacher asked them in sweet tone, "Whence have you come?" (65)
When he asked like this, Dharana said "O divine sir, we are .from this place, Moreover, I have a mind to give up the life of a householder. So may the divine lord order what I should do. Then thinking, "What a form he has ! What man
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ners he has !” Arahadatta, in order to test his intention said, “O dear one, the constraint which is the receptacle of all happiness, should be practised by one who has abandoned the householder's life with a desireless mind, having chastised the senses which are engrossed in their respective objects of pleasures and having extinguished the fire of sinful taints. And it is extremely painful to the soul who is influenced by the endless impressions of the objects of pleasures. Even after giving up the world, some do not become successful to observe it on account of the taint of actions done before; they get perplexed; they take to false resorts. These people have given up constraint. O longlived one, they are neither the householders nor the friars and they destroy their manhood, making it useless for both the worlds. [58] When it is so fixed, it is not proper to renounce the housholder's life without assessing oneself and without thinking what is worthy to be abandoned and accepted.” Dharana said, “It is just such as you order. But,
My notion is that the householder's life is worthy to be abandoned; and the ascetic
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[ 58. 18.
life is worthy to be accepted. The compar. ison and discrimination is for those beings who are under the sway of miseries. (66)
The teacher thought “What meritori. ousness he has ! He has understood the world as it stands. To him has come the knowledge of the religion of Jinas. So I shall praise it (i. e, religion of Jinas ) and ( show ) the difficulty of its achievement; so that his friends also may come to enlightenment." He said, “O dear one, hail to you! For you have known what is worthy to be known. You have obtained the knowledge of the religion of Jinas which is difficult to be obtained by all people. So make this ( knowledge ) successful by following it properly; so that, the object desired by you, may be accomplished ! Indeed the people who have not practised the path of the highest good which is without the sinful transgressions, are not of such a sort; but they are addicted to the objects of pleasures and can not see the highest goal. And hear my life which contains such an incident." Dharana said, “ May the divine lord narrate” Arahadatta said, “Hear,
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In this very country there is a city named Achalapura. There was a King named Jitas'atru and he had two sons named Apa. rajita and Samaraketu. Aparājita was the heir-apparent, while the other was a prince. For the maintenance of his status as a prince, the city of Ujjaini was given to him (i. e. Samaraketu). Thus some time passed away. On some other time, the king of the border named Samarakesari attacked the city. [59] Then Aparajita went in order to punish him. Aparajita punished him. While coming, he came upon the teacher named Rāha, the rise of merits incarnate, the desire-yiel ding jewel of all desires, in a place called Dharmarama. Having seen him, the averseness to world was born in him. He asked him the religion as it was. He told it to him according as it was preached by great teachers. He gained knowledge. His action that deludes the right conduct was destroyed and quietened. Then he, realising this world of living beings like the illusive magic-show, took to renunciation. He attempted towards constraint and penance.
Some other time, he, always wandering
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at the feet of the master in proper constraint, came to a place called Tagara. In the meantime, the recluses of revered Rahu Ks'amā. s'ramana, the pupil of teacher Rāha came there from Ujiaini. They were properly received. They were questioned as to whether the monastic life in Uijaini was free from molestation. They said. "The monastic life is nice there. Only the prince and the son of the chaplain are bad. They molest the recluses according to their powers. The molestation is with regard to them.”
Having then heard this, Aparajita thought, "Oh, what carelessness Samaraketu has! He can not control even his servant. So taking permission from the teacher, I shall go to Ujiaini. I shall make those boys quiet; so that they may not gather the roots of ignorance. By the development of worldy life, the hatred for the recluses is produced. I possess the power to make them quiet.” Then he took the permission of the teacher; the teacher sent him and he came to Ujjaini. He entered the fold of revered Rahu Ks'amās’ramana He was offered courtesy as was proper. [60] The time for

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begging the alms came. He started. The recluses said You are a guest; so wait here. He said, "I can not wait, I am dependent upon myself for food etc.; only show me the houses which are prohibited for alms." A boy-pupil prohibited him saying, "This is the house of an adversary; do not enter it." - and the boy-pupil returned. He first entered the house of the princes. In a loud voice, he cried out the religious benediction. The attendents of the harem were afraid on seeing him. Then having thought, 'Alas! the sage will be maltreated!' they signed him to go away quickly. Having then disregarded them and feigning deafness, he cried the religious benedition with loud voice. In the meantime, on hearing the sound of the religious benediction, the princes, with their lotuslike faces gladdened, came from the terrace of the mansion, The door was closed. They bowed to the recluse very fervently. He gave them the religious benediction. They said, "O recluse, dance,' " He said, "How am I to dance without song and music?" The princes said, "We shall do song and music.”
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The recluse said, “Well !” They did the song and music without proper beats. Though in the heart not angry, the recluse became (externally) angry. He said, “O sons of a cowherd, why do you ask me to dance with this knowledge ?" On hearing this, the princes got wild and rushed against the recluse with the purpose of striking him.
Thinking, “There is no other remedy', he dislocated one in all his joints, having taken them lightly, as he was clever in the tricks of fight and his mind was full of mercy. [61] Then 'ran the other; he too got the same deal. Then, having opened the door, the recluse went away. He sat in one place being engrossed in the reading of scriptures. The others (i. e. the boys ) also remained unconscious at the very place, The servants saw them; and called them after having sprinkled them with water. When they did not speak, it was then announced to the chaplain and the king just according to the account of what happened ( lit. this ) :' A certain recluse did the boys thus.' Then having seen them, the king went to the teacher, He bowed to the tea
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cher and said, “O divine sir, excuse me this fault of the boys." The teacher said, "I don't know what it is. "" Then the king narrated the account. Then the teacher said, "On account of the power of love for the fulfilment of the order of one who has given up attachment, and on account of strong nonattachment to the body of this world and fear (for the loss) of the next world, the recluses forgive all living beings and they (do not injure them) even at the fear of life. Still however if some one might have done it with some cause, I shall get it then asked to the recluses." Then the recluses were asked by the teacher. They said, 'Divine sir, we do not know.' The teacher said, "O great king, the recluses have not done this. The king said, "O divine sir, a recluse has done it. There is no doubt about it." The teacher said, "O great king, if it is so, then it must be like this. There is a recluse who has come as a guest. He might have done this." The king said, 'O divine sir, where is that recluse?" The teacher said,
66
66
22
Show him to the king.
A hermit showed him in meditation not
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[ 62. 18. very far in the vicinity of a S'ala tree. [62] The king recognised him. He, being ashamed of the faults of the boys, bowed to him, The recluse gave the religious benediction. Then he said, "O great S'ravaka, is it proper that in your kingdom, there is the insult of recluses, and the state of having no master for the princes?" Then the king, with his eyes filled with tears, said, “O divine sir, I am very much ashamed of this careless act. This is my fault. Still may the divine one do the favour; and set up (the joints of the limbs of) the princes. "The recluse said, "I shall join them (i.e. limbs) along with the quality of right conduct also; not otherwise." The king said, “O divine sir, I agree to it; only the princes should be asked. " The recluse said, "Ask soon." The king said O divine sir, they are unable speak." The recluse said, "Come; we shall go there. I shall make them speak. They came to the princes. They saw the princes like great austere sages, with all their activities abandoned. The recluse took under his control only their mouths. He asked them, "O boys, this is the foreboding of
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the blossoming of the flower of the tree of actions produced out of carelessness and maltreatment of the sage; and its fruit will be the great pain in the hell. If you then feel repentance, then take to hermitlife which is the axe for tree of actions. I shall make you free from this calamity and become the helper of you who are prepared for the acquirement of the other world." The boys said, “O divine sir, this is the favour. We are ashamed of this act of carelessness; we feel great repentance; [63] if the elders permit us, we shall take to hermit-life. Then the elders permitted them. The recluse joined them by putting together the joints of the limbs and also by putting in them that great merit (of right conduct ) Then they took to hermit-life. The merit of a recluse ripened in them. And some time passed of them, doing just as they were asked. And on account of the rise of actions in the son of the chaplain who was one of them, the malice to the teacher was produced in him with the idea, ' I am made a hermit with force by the sage.' He nei. ther censured the teacher nor confessed be
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[ 64. 1. fore him. Then having died, on the expiry of his due age, he was born in Is’änaheaven and enjoyed there celestial pleasures. Some time passed of him who remained submerged there in the ocean of pleasures.
Some other time, when he was surrounded by charming celestial damsels, the garland of fragrant flowers withered; the desireyielding tree shook; the bashfulness and the beauty disappeared; the celestial clothes faded; a sense of degeneration was born; the sleep came on him; the passionate desires were destroyed; the sight flickered; the trembling was produced; and the sense of disgust increased. Then he thought, “ Alas, what is this !” He recognised the signs of his fall; he felt dejected in the heart; the attendents also felt sorry; the celestial women began to weep. Then, "What is the use of these acts of infatuation? I shall then ask Tirthankara Padmanātha, “Where am I to be born? Shall I be awakened to knowledge easily or not ?"-with this idea, he came to the country of Pūrva-videha. [64] The lord of three worlds was bowed to by him and he asked (the questions). The divine
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lord said, “ Your birth will be in the city of Kausa'ambi in the southern half of Bharata in the Jambu-dvipa. You will be awakened to knowledge with great difficulty. You have taken up the seed of ignorance in this way by the malice to your teacher." The account of his previous birth was fully narrated to him. He then contemplated, “ Alas, the result of even this much malice towards the teacher is so terrible !" The revered lord said, “O beloved of gods, it is less in this case. Here indeed, a grateful man should think well of the benefactor of this world; what then to talk of the benefactor of the other world? The teachers are the benefactors of the other world; because they destroy the disease of false knowledge; they drive away the darkness of ignorance; they put one in the process which help to aquire the highest place; drive one onward through obstacles ; and deposit in one the jewels in the form of merits. Thus, o beloved of gods, they free one from the existence in this world which is full of birth, old age, death, disease and grief; and take one to absolution and highest happiness. Then ma
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[ 65. 7. lice towards people like these destroys the right belief as it is the malice towards me. rits; it produces ignorance it removes good acts. Then those souls, O beloved of gods, get bound so much to action even within a moment, which fully ripens in such dire consequences that they obtain ignorance and false knowledge lasting for a number of births,
The persons, with right knowledge and right belief, who have completely given up carelessness, and who have no desires for this world or the next, cross as a rule, the ocean of births. (67)
And not the remaining.” The god thought, “ It is like that, and not [65] otherwise. So, I do not know, what will this acquisition of ignorance result in, for nie?” The divine lord said, "It has a small root--cause; so it will end in the next birth." The god said, “O divine sir, through whom?” The divine lord said, “Though your brother bearing another name Mūka." The god said, “ Divine sir, what is his first name and for what purpose is this second one?” The lord said, “ Hear,
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His first name is As’okadatta ; but ( this second name ) Muka is by this reason. In this very Kaus'ambi, in the times gone by, there was a merchant named Täpasa. Though he performed acts of giving alms etc., he was very careless; though he had great wealth, he kept himself engaged in his profession always. Then having died under the taint of the meditation of painful things, he was born a pig in his own house. He remembered his previous life on seeing the place enjoyed by him before. On some other time, when there was a day for festival, the food was almost ready and the time of serving food arrived, the woman -cook whose meat was carried away by a cat, killed the pig secretly and cut it for the purpose of meat, due to the fear of the lord of the house getting late.
Thus, being under the influence of anger he was born in that very house as a serpent after his death. Even having seen the womancook there, he, being overpowered with the confusion caused by fear, remembered his birth on account of the peculiar nature of the consequences (of his action). On account of the strange nature of the consequences
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[ 65. 17. of his actions, he was not caught by tainted impressions and he trembled. In the meantime the woman-cook found him. Then she [66] raised a cry, "A serpant 1 A serpant ! " Having heard this, the servants came taking in their hands the wooden hammers. They killed him.
Thus having died with compulsory suffering without any desire to stop the fructification of actions, he was born as a son to Bandhumati, the wife of his own son, named Nagadatta. He was born at a proper time. His name was settled As'okadatta. After the year passed, he, having seen the womancook and the father and the mother, had the remembrance of his life on account of the incomprehensible power of actions. He thought, The daughter-in-law is the mother; and the son himself is the father. Hence, fie upon this worldly life! How will I call the daughter-in-law mother and the son, father?" He took the vow of dumbness. The rumour spread- Oh, he is dumb!' Thus twelve years passed away. There came a sage named Meghanada who possessed the special powers of four kinds of knowledge. He knew his
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heart's desire. He sent to the house of Nagadeva a recluse, by name Sumangala, who was clever in the way of speaking, and asked him – “Speak there to As'okadatta who sits on the terrace of the house, Ob, boy, I am sent by my teacher. He says,
O recluse, what is the use of this vow of dumbness ? Having known the religion, take to it. Having died, you have become a pig, a serpent and a son's son.” (68).
[67] Then that recluse went saying, •Whatever the master orders.' He conveyed the message of his preceptor. The other said with a bow, “Where is the preceptor?” The recluse said, " Boy, in the sanctuary called S'akravatara !” He said, “Come; let us go.” The servants of the the dumb were wonder-struck. They thought, “What power this divine one has ! So let him go; perhaps there may turn out something better ! ” He went in the vicinity of teacher Meghanāda. He bowed to the teacher. The teacher gave him the religious benediction. As’okadatta asked, "O divine sir, how do you know my account ?" He said, “ By the power of knowledge.”
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[ 64. 2. As'okadatta was astonished, "What a miraculous power of knowledge you have!" Then the divine lord, knowing, 'He will get knowledge' expounded to him the religion. He became enlightened. On account of the im pression of the previous birth, his name Mūka was not understood by him. For this reason then he has his second name,"
""
When it was said like this by Padmanābha, he (i.e.god) felt rejoiced. He asked the divine lord. "Now, where and in what way I shall come to knowledge ?" The divine lord said, "On the mountain Vaitadhya, knowledge will come to you by the sight of the pair of your ear-rings Then, having bowed to the divine lord, he went to the city of Kaus'ambi. He saw Muka. He told him the account as was told by the divine one. Having held his hand with great regard, he said, 'I should as a matter of course be enlightened by you.' He said, 'I shall try according to my powers.' Then he (i. e. the god) led him to the mountain Vaitādhya; and showed him the peak Siddhayatana. He said, [68] "Oh, two things are most dear to me in this birth-this peak Siddhāyatana
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and this pair of earrings of the name Ratnavatansaka. So let this remain here. You should do what I told you before." He deposited the pair of earrings in a part of the cave made by the heap of rocks and gave him (i. e. to As'okadatta alias Muka) the desire-yielding jewel. He said, "This jewel will fulfil, in one day one purpose belonging to this world, by becoming a helper as soon as it is thought over. Then with the power of this jewel you should go to Vaitadhya,
""
He agreed to this. Both of them came to Kaus'ambi. The god went away in his own Vimāna. The god then died and was born in the womb of Bandhumati. She had a pregnancy-desire in the autumn for mangoes. And when that was not satisfied, she had a sort of disgust; her lotus-like face became pale; the foetus got afflicted; she became lean. In the meanwhile, the rumour spread, 'Oh, she, with her pregnancy-desire not fulfilled will not live!'
Then, infatuated with the affection towards his mother, As'okadatta thought, "The words of Tirthankara never mean otherwise; and
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[69. 10. otherwise the going even to the Vaitādhya will not come about.” He then contemplated over the mangoes in the presence of the desire-yielding jewel. The mangoes were pro. duced. Her pregnancy-desire was satisfied, She gave birth. A son was born to her. His name was fixed Arahadatta.
He reached boyhood. Then that As’okadatta led him to recluses, made him bow to them on his feet. Afterwards the boy used to weep. Thus some time passed by. He grew to be youthful. He (i. e. As’okadatta ) reveal. ed to him the [69] religion; but it did not ripen in him. He said again but again it did not ripen. Thus some time passed by. Again As’okadatta told him the incident of the past life; it did not take effect in Arahadatta. As’okadatta said to him, " Why do you weep?" Then he (i.e. As'okudatta ) by this very incident thinking 'what power the consequence of actions has !' adopted the life of a recluse. Arahadatta married four daughters of a merchant and some time passed of him enjoying nice pleasures.
Then As’okadatta observing the life of
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33
a recluse without any sinful transgression, went to the abode of gods after the expiry of the due period of his life. He(i. e. Arahadatta) heard that recluse As'okadatta was dead. He performed his funeral rites. He (i, e. As'okadatta) was born in the heavenly world Brahmaloka. He was given special divine insight. He knew the incident of Arahadatta by special knowledge called Avadhi. He knew, "He will not be awakened to knowledge in this way. He began the (application of the) remedy (to enlighten him.) All of a sudden, he produced a disease in him (i. e. Arahadatta ). The disease of dropsy took place; his hands emaciated; his pair of feet was swollen; his eyes lost lustre; his tongue stuck up; his sleep disappeared; uneasiness was produced; and he had great pain. The physicians were called. He offered [70] then all his wealth. He said, 'Remove this pain.' They used medicines; but he felt no change. He was given up by the physicians. Then, he, being swayed by the excess of pain, said, I am not able to bear this body which is overpowered by a number of excruciating afflictions, even
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[ 70. 19. for a day. So give me faggots; I shall enter fire.” Having heard this, his relatives became dejected; his wives swooned; and the attend. ents wept.
In the meantime that god taking the form of a S'abara physician with the bag of his instruments and medicinal :naterials came to Kans'àmbi. He cried out before the hou. se of Arahadatta; “I am a S'abara physici. an; I can remove headache; inake the deaf hear; remove the blindness; take away the skin-itches; uproot the disease of piles; make quiet the excruciating pain; and also cure the dropsy.” Hearing this, they called him with great respect. The attendents of Arahadatta said to him, “Good sir, take away virulent dropsy of this (patient ); whatever you ask will be given to you.”
He said, “I am a physician devoted to religion; I am not greedy of wealth. So enough of money for me. But this disease is very difficult to be brought under control. It will not go away easily. In this case, the root-cause must be removed; and the oppo. site of that root-cause must be adopted. The
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root-cause is of two sorts; one belonging to this world and the other to the next. Of these, one belonging to this world, is the disturbance of the elements Vata etc. which is the result of taking unwholesome things; the root-cause belonging to the next world is sinful actions. And among these, as even the temporal can not be without its relation to that of the next world, the root-cause belonging to the next world should be first removed. In the root-cause belonging to the next world the chief one is the false knowledge, When it is removed, one in whom the right belief is produced, [71] should follow right knowledge and right conduct. He should make the study of the words of Jinas, which purifies the dirt of mind, in the first and the last quarter of the day. He should hear in the second quarter their exposition which shows what is beneficial and what is not. He should not kill life even by the activities of mind, speech and body. He should not tell a lie. He should not accept what is not given. He should not want of celibacy. He should attachments like infatuation etc. He should
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[ 71. 22. not eat in the night. He should observe forgiveness. He should realize soft-heartedness. He should give up deceit. He should destroy the greed of a dwelling. He should move unfettered by attachment to place. He should dwell in mountains, forests and gardens. He should be free from desires. Thus, O beloved of gods, the dropsy of this worldly existence itself will disappear; what then of this which merely comes from the attachment to this world I”
Then the attendents thought, “ This is better than death.” They said to him, “Oh Arabadatta, enough of death; do this.” Then, thinking, “This is even better then death; still what, other way is there?' He said, “ Whatever you like !”.
The S’abara physician said, “ If it is so, then see my powers as a physician. Thus I prescribe to you. But you should remain firm. You should not come under the sway of infatuation. Do not lend your ears to unbeneficial friends. You should not make companions without character. You should not think much of the things of this
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world; I should not be abandoned; you should not break my order.” He agreed to this. Then the physician drew the magic circle with incantations. The townsmen met. Arahadatta was placed in the circle. Having repeated the incantations, in the presence of all people, [72] he used the medicinal herbs. He tied him motionless with the white cloth. He brought to his mind (repeated ) the lore of the places of goddesses. He(i.e. Arahadatta) began to raise a bustle. He (i.e. S'abara) made him'give out terrible cries; made him wallow on the surface of the earth; made him dash his limbs and sub-limbs; drove away strange illusions; and destroyed that disease, incarnate, put in by miraculous powers, the sum-total of the consequences of actions as it were. Surrounded by one hundred and eight diseases resembling his own form, ( possessing) the body with bad odours, speaking that which cannot be heard,
terrible even to the ears; what then to talk when actually seen ?] and extremely terrible in form on account of ill-smelling dirt of moss and mud. And the people saw it (i.e. the form of the disease ). Then the people
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were struck with wonder, They raised a cry,
Oh what greatness the S'abara physician has !' He drove away in our presence the disease incarnate by the unforeseen method of a physician! What a wonder l' Arahadatta became free from disease. On account of the absence of disease, he got sleep. Within a short time, he was awakened by the S'abara physician. He said, “O good man, the disease of a greatly sinful action has left within our sight. So you should act in such a way as you are not caught by it again. Arahadatta saw it. He was filled with wonder, He felt afraid.
The S'abara physician said, “ Good sir, you are made free from the affliction of the disease of sinful actions. You are brought to the condition where there is entire health and happiness. So henceforth, your good selt should act in such a manner as there may be the absence of dirty sinful actions. When that is gone, you will attain the happinesss of health, free from birth, old age and death [73], completely free from obstacles, unattained before throughout the wordly existence. I am also caught by your disease
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of sinful actions; some measure of this disease is removed by me from you. To remove the remaining, I, being unfit to apply the highest remedy, have only applied this (ordinary)remedy. Then you even should resort to that highest remedy or resort to the life that I lead.” The people said, "What then is that highest remedy ? “The S’abara physician said, “The adoption of renunciation in the Order of Jinas! And when the renunciation in the order is adopted and followed with proper method, the disease never takes place. with The remaining disease will at once depart. My birth is of this type (i.e. low) on account of which I can not take to that great renunciation which is the thunderbolt of the mountains of all miseries. While, O good man, you possessing high birth and' merits are worthy of this great renunciation. Other. wise take this; and wander with me taking this bag.” The people said, 'Oh, this is nice! Your brother also took renunciation; 80 you too may act like him.”
Then Arahadatta, though his mind was not willing, took to it. Some recluse of that order came there. Then he took to renunci
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ation through him, outwardly though not with real spirit. The S'abara physician went away.
Some days passed away. He got disguet of this life, on account of the rise of ignorance. Then having abandoned the manly effort, not minding his own family, not considering the calumny, not minding the future, he abandoned even the outward emblems of an ascetic. He came back to his own house. He engaged himself in resorting to opposite things. Some days passed away. 174] The god knew this. He again produced the previous disease, He was dejected. The people censured him. On account of the temporal love, the S’abara physician was searched for by relatives. He was found by luck. They said, “ () good man, that disease which you treated, has relapsed. So do him the favour and cure it." The S’abara physician said, “ Did he any unwholesome thing ?" The relatives said, “O good man, we are ashamed of his action; still do us the favour." The S'abara physician said, "If he thus again takes renunciation !" Then though unwilling at heart, he took renuncia
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tion. The Sʻabara physician in the same manner cured the disease and went away.
As some days passed by, again he gave up renunciation. The god came to know this. He produced the disease in him, even more virulent than before. The relatives said to him, “ Why do you thus not look to even your own self ? Either give up your life or follow his words.” He said, "I shall presently do it if I see him.' The S’abara physician was searched for by the relatives; by stroke of luck, he was found. With their faces bent down under shame, they said, “Your patient (lit. son) has improperly acted. He is caught by even more virulent disease; so what is the remedy ?" The S'abara physician said, “ There is no remedy for him; he is engrossed in the objects of senses; and is devoid of manly effort. This (pain ) is less for him; later on he will have more miseries as a being, born in low life and as one born in hell. Still, out of deference to you, I shall examine him once if he (promises) to come with me.” They agreed and told it to Arahadaita. He again became agitated. Still. having thought that there was no other way, [75] he agreed to
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[ 75. 17. this. The S'abara physician was brought. He said, "O good man, this is the last treatment; so you should henceforth act well. You should do whatever I do; and you should not leave me.” Arahadatta agreed to this. He was diagnosed. The people said, “O merchantson, you should not now do an action worthy of a bad man.” The bag was given to him. Both of them started out of the city and went to another village.
The god then created an illusion. They saw the sky darkened with smoke. They heard the sound of the cracking of bamboos mixed with the sound ‘Alas, Alas!' They observed the flames, terrorising the sight. They found as if the village were on fire. Then having taken a bundle of grass, the god started to extinguish it. He (i. e. Arahadatta ) said, "Oh, how can what is burning, be extinguished with a bundle of grass ?” The god said, “Do you know this much ?" He said, “How am I not to know this ?" The god said, “If you know, why do you with the faggots in the form of body, then enter again the householder's life which has faggots in the form of many bodies, which is burning with anger
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etc. and which is fanned with the wind of ignorance ?" He stood silent and was not enlightened.
They went a certain distance. The god proceeded by the forest-path which was full of sharp thorns. The other said, “Why do you, giving up the proper path, enter the forest ?" The god said, “ Do you know this much?” He said, "How can I not know ?" The god said, " If you know, then how [76] do you, giving up the path of absolution, enter the forest of worldly existence, full of wild beasts in the form of a number of difficulties ?” He stood silent and was not enlightened.
They went some way further. They halted at a village-temple. There also, a Vyānavyantara god, being worshipped by people fell upside down. He said, ." Oh, the misfortune of this Vyānvyantara god that he though worshipped and placed up, falls upside down !' The god said, “Do you know this ?" He said, “ What is to be known in this ?” The god said, "If it is so, why do you, though raised up to the place worthy
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of worship by means of the renunciation of the householder's life terrible in result, having fully known the condition of a god and also the condition of absolution, fall upside down with the result of attaining the state in hell and low life ?" He stood silent and was not enlightened.
They went some way. And they saw a pig who, having abandoned a fine preparation of rice, was eating some filthy thing of extremely bad smell. He said, “What a want of discrimination is on the part of this pig which eats filth abandoning the rice preparation !” The god said, “Do you know this much?” He said, "What is there to be known ? ', The god said, “If it is so, then why do you think highly of filthy objects . of senses having given up the renunciation which gives extreme happiness?” He stood silent and was not enlightened.
They went some little distance. The god produced an illusion. They saw [77] a bull. He abandoned Junjumaya grass which was not very far, being only beyond one field; and stuck his desire on few straws
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of Dūrvă grass which grew on one brink of . a dry well. On account of his obstinate thought-activity towards his own evil, for the purpose of that (Dūrvā grass ) he fell into the well-without tasting those few Dūrva straws-in one part of the uneven inner frame of the well. His limbs and sub-limbs were, on that account broken, Having seen him, Arahadatta said, “Oh, what silliness there is on the part of the bull, who having abandoned Junjumaya grass and wishing for few straws of Durvā grass on the brink of well, has fallen there !” The god said, “Do you know this much?” He said, “ How can I not know?” The god said, “ If you know, then how, having abandoned great celestial happiness, resembling the Junjunaya grass, which is only a field's distance, do you throw yourself in the worse condition resembling a dry well, by fixing your desire on human joys which are as worthless as few straws of grass ?”
When he heard this, the collection of his actions dropped away. He thought, " Oh, he is superhuman! Otherwise, how does he speak like this? And this is nice; rather he
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[ 78. 8. should thus be called a brother. So I shall then ask him what high object is behind this.” He asked, “Oh, who are you, so dear to me like As’okadatta ?” The god said, “I am the very As'okadatta in another form." The other said, “What is the proof !” The god said, "For the purpose of your and my enlightenment the pair of earrings was deposited on the Vaitādhya mountain. I shall show it to you. What other proof then this is needed ?” He agreed. Then [78] assuming the celestial form he led Arabadatta to the Vaitādhya mountain and showed him the pair of earrings Ratnāvatansaka on the peak Siddhayatana. Having seen it, on account of the strangeness of the consequnce of actions, he remembered his past life. He was awakened to knowledge. He took to renunciation in real spirit. The god pardoned him and went away.
Of them, I, O Dharana, am the son of the chaplain. Now such an idea does not come to the violators of right belief, knowledge and conduct, who have not studied the fundaments of the highest good; and it is not that it does not bring about the religious per
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""
formance (i. e. the renunciation) to those who are not the violators and who have conqered the great enemy in the form infatuation; nor is there anything nicer than this. So make your human life successful by this (i. e. renunciation.)" Dharana said, Whatever the revered lord orders; but I shall narrate this incident to my parents. The They even may come to knowledge.' revered one said, “It is proper." Then, in company of his friends who were enlightened also, he entered the city. He narrated this incident to his parents. They also became enlightened. They approved of the renunciation of a householder's life. He did the fitting ceremony. With proper rites, he took to a hermit's life along with his parents and friends, on being initiated by his teacher, Arhadatta.
""
Some time passed by. He studied religious scriptures; and practised a number of ceremonial vows. He acquired the fitness for the observance of moving alone in solitude. A desire for the same was produced in him, and on asking the teacher, he thinking it was proper, permitted him. His ideals
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[ 79. 16. were fulfilled. [79] He took to the vow of soli. tary wandering. He, moving about, with a stay of one night in a village and five nights in a city, arrived at Tamralipti. He sat in a posture of observance.
Here that Laxmi, banished from Devapura was searched for by Suvadana. She was found in a place called Nandivardhana, She joined him. Then, taking her he went to his own country.
Some time passed by. He (i. e. Suvadana) also came to Tamralipti. He stayed outside. That sage (i. e. Dharana ) was somehow seen by Laxmi, who went to the garden. She recognised him. Then the fire of her anger increased on account of the extent of the consequence of actions. She was as it were struck by thunderbolt. She thought, " What a sinful consequence of my actions has been, that again too he is seen ! So this is only fitting to the occasion. I shall put by his side, a necklace with a broken string. Then I shall raise a cry' Oh, stolen, stolen !' Then on account of the garden and by the sight of the necklace, he being confirmed a thief,
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will be killed by Chandas’asana. Yesterday, the thieves, in the disguise of mendicants were arrested with stolen objects and were killed. So it has become well-known that those having the signs of a hermit also commit thefts.” Having so thought, she did as she had planned. The guards ran and that sage was arrested. They called him but he did not speak. They searched for the necklace; they found it not very far. The citizens cried out, " The string is broken !" The king was informed. The king was astonished, “Oh, this is a strange thief !" He said, “After examination, kill him !' [80] The policemen asked him. But as he did not speak, they who got angry with the idea that he was making a pretence, led him to the executionground. The gallows were fixed (in the ground). The sage was taken upon it. The Chandāla cried out, “ O citizens, this one is to be killed, for he, under the disguise of a hermit has stolen another's wealth. Therefore, if any one will commit the theft of another's wealth, he too shall be killed in this way with terrible punishment.” So saying, the Chandāl left the revered sage on the gallows. By the
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power of penance, the gallaws came down on the ground; he was not pierced by them on account of the order of the deity who duly attended to him. The’shower of flowers fell. A cry arose, ‘The revered religion conquers ! It was reported to the king. The king also became joyful and he came there. He bowed to the revered sage. With astonished mind, he asked, “ Tell us this matter." The revered sage did not speak. The minister said, “Lord, he, seems to be under a vow. How will be tell ? So call that merchant's wife and ask her.”
Then the policemen were sent. Having heard this account from the voice of the people, she fled away. The policemen did not see her. The king was informed, "Lord, she has fled away; she is not found in her house or other places.” The king said, “Eh, search for her well; and bring her.” The policemen went out. She was searched in gardens, lonely temples etc. She could not be found. Having heard from somewhere, they found out Suvadana running away on account of this incident. The policemen arrested him; and brought him to the king. They
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informed the king, "She is not in Tamralipti. This is her husband. [81] We saw him running away; and arrested him. Now your lordship is the authority.” Suvadana was examined. He was asked, “O good man, where is your wife ?” He said, " Lord, I do not know." The king said, “Then why did you run away?" Suvadana said, “On account of the fear of the king.” The king said, “ From what quarter, has a guiltless man fear ?" Suvadana said, “I have commited a guilt.” The king asked, “What guilt ?" Suvadana said, “Keeping such a wife under protection.” The king said, “I tender you protection; so tell the truth; what is the matter between that revered sage and woman ?" Suvadana observed the sage, and he recognised him. Then he, whose heart was struck with wonder at the life of this great man, said with eyes wet with tears, “Lord, the matter is unworthy to be narrated; so, I am not able to narrate it." The king said, “The worldly existence is such; what extraordinary matter is there ? So may the good one tell.” Suvadana said, “Lord, if it so, then let it proceed in camera." Then the
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""
[82. 7. king looked up and the servants left the place. Then Suvadana, who felt repentence on seeing Dharana, said, "I am, O lord, a sinful one, a dog in the form of a man and not a man as such!" He said to the king, Verily, lord, a man desists from performing things unworthy to be done; he is worthy of trust, grateful, afraid of the next world, devoted to benevolence, just as this revered sage is." The king said, "How does then one become a dog in the form of a man? Speak that relevantly. Then Suvadana narrated the incident of Dharana beginning from his seeing (Dharana) on the island and ending with the giving of eight lacs worth of gold. [82] The king was pleased. Suvadana was released. Having bowed to the revered sage, being under the sway of shame, Suvadana went away quickly. Out of love towards Dharana, he heard religion before revered Mangu, understood ignorance and took to the asectic life, with the fuel in the form of actions, burnt with the fire of repentance. The king also worshipped the revered sage and entered the city.
Even Laxmi, being overpowered with
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great fear, ran away from Tamralipti and being robbed of her ornaments by thieves, arrived at the place called Kus'asthala when the night remained only a quarter. Now there, that very night, the chaplain had commenced the ceremony of offering riceoblation; so that all the obstacles of the queen may disappear. The fire, in a clean place of a square outside the town, was ignited. The guards were placed in all directions, with sharp swords drawn. The oblation, with the rice that were cleansed ( out of paddy ) by nails, was put in. The repeating of incantations commenced. In the meantime, seeing something burning, Laxmi thought that it might be a caravan and came there. She was observed by guards after they heard the cries of jackals. They saw her and were afraid with the idea, 'Oh, this must be that demoness !' They left their swords; and they trembled in their hearts; their hands waver. ed and they fell on the ground as if they were devoid of life. In the meantime, she came before the chaplain, saying, “Eh, do not get alarmed; I am a woman !" She was found naked. Then resorting to his manly courage,
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[ 83. 13.
he caught her with the idea that she was a demoness. He made the guards conscious, saying, “Oh, do not get alarmed !” They got up. [83] She was tied. The king was informed. He, also thinking that a demoness can not be won over by pleasing waye, made her eat her own flesh; was defiled by impure matter; was maltreated by various iusults; was discarded angrily and then was banished. Not getting an excess in villages etc. she wandered about in the forest and was killed by a lion terrible in form as if by the consequence of the actions of her previous birth. She was born in the hell-world called Dhūma prabhā and became a hell-dweller with the life of seventeen Sagaropamas.
Revered Dharana, wandering about with proper constraint, with the happy consequences of his actions increasing, observed fasts taking to the observance of meeting death by concentration in a position motionless like a tree. He died after some ti ne and was born a Vaimānika god with the li e of twenty-one Sägaropamas in the Vimana-heaven by name Chandrakanta in the heavenly world by name Arana.
125

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83. 15. ]
“Dharana and Laxmi, the husband and the wife'—this matter, which was laid down (in the introductory verses) is now expounded in details. From here now I shall speak of Sena and Visena, the two agnates. (68)
Thus the Sixth Birth is over.
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Notes
[The figures in the notes denote the numbers of the page and line]
3. 1. वज्जिया कालदोसेण-free from the blemishes of time i. e. premature deaths, unforeseen calamities etc. 3. 2. aufact (au:] the goddess of political wisdom.
3. 4-5: (Verse 1) at [at] In which; in which city. In this verse the gait of the women and the consequent jingle of the anklets is described. Compare कुमारसंभव १ ३४. सा राजहंसैरिव संनताङ्गी गतेषु लीलाञ्चितविक्रमेषु। व्यनीयत प्रत्युपदेशलुब्धैरादित्सुभिर्नूपुर सिञ्जितानि ।। The jingle of the anklets was so pleasing that the swans even while descending the well danced to the jingle of the anklets. aa-the collection of mansions: generally art was kept within the mansion. Cf. वापी चास्मिन् मरकतशिला बद्धसोपानमार्गाः, हैमैश्छन्ना विकचकमलैः स्निग्धवैदूर्यनालैः । यस्यास्तोये कृतव - बतयो मानसं संनिकृष्टं नाध्यास्यन्ति व्यपगतशुचस्त्वामपि प्रेक्ष्य इंसाः ॥ मेघदूत-उत्तरमेघ-श्लो० to 93. -a collection; it may be also taken as a a garden'. To interpret it as a forest is far out of question here. affa Passive. Present. 3rd. pers. plural causal -were made to dance, from [] to dance. Translate literally: The swans, even while engaged in des
"

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2
cending the wells of the groups of (or the gardens of) mansions were made to dance by the jingle etc. afafa Iwere mocked at' does not fit well interpretatively.
3. 6–7. (Verse 2.) पढभाभासी [ प्रथमाभाषिन् ] speaking first that is very friendly, नेहालुओ [स्नेह+भालु Taddhita] loving, affectionate.
(
4. 1. दरियारिमद्दणो [ दृप्तारिमर्दनः ] the destroyer of the proud enemies. सुकयधम्माधम्मववत्थो [सुकृतभर्माधर्मव्यवस्थः] Who properly laid down the distinction between piety and impiety.
4. 3-6. The figure of speech in this sentence is परिसंख्या which is defined by मम्मट in काव्यप्रकाश Chap X Karikā 33. किंचित्पृष्टमपृष्टं वा कथितं यत्प्रकल्पते । तादृगन्यव्यपोहाय परिसंख्या तु सा स्मृता ॥ i. e. when the men - tion of a thing is made with a stress upon the exclusion of something, it is called परिसंख्या.
4. 10-12. Here there is fear or 'the comparison based on pun' The king is compared to the lotus-lake'. The adjectives apply both the king and the lotus-lake.' fag-(1) are removed (in the case of 'buds' ), (2) is depleted (in the case of the king); -a bud; treasure; -(1) by the disc of the sun (2) by the circle of friends:-[] Just as the buds of a lotus-lake are removed by the disc

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of the sun (i.e. the buds disappear as they bloosom into flowers while the sun rises), [Praqa] so the king's treasure is depleted or lessened by the circle of friends.
70476@TEA...37fcerfarangur-Again fretta. [6772] (1) shoulder; (2) main branch of the tree or trunk. The needy people have taken good rewards by putting their feet on his shoulder (i. e, by getting his support) just as the needy get the fruits by putting the foot on the trunk of the desire-yielding tree. Of course the foyetgan here is not so well developed.
4. 13. ETFH7273747TÆT [ gafafaza tai] the adj. of faangen; which has the unbroken development of ag and a with it. That is to say nå, opå and #TA (=farurage) were harmoniously being fullfilled in their case. विसयसुहं [विषयसुखं] pleasures of senses. stuefag Aorist 3rd pers. plu, enjoyed.
4. 15. 37TUTTaLqaret [ 37197579aret ] 'dwelling in the Kalpa-heaven called Anata. There are 12 Kalpa-heavens. of, ala MAHAFAITHTETTAES***74HEITA Earty erfaastazit: erotryant: etc. I neareto Chap. IV Sūtra 20.
4. 16. BET3Ý Vifcsso [zang: frear] having completed the due period of life. चुओ समाणो [zya: qara: ] as soon as he fell.

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5.17. कुच्छिसि-in the womb;चरिमजामंमि[चरमयामे] in the last quarter.
4. 17-23. These lines contain the descrip. tion of Laxmi, the goddess of wealth. The wife of the merchant saw Laxmi entering her womb. The dreams were considered the premonitions of the future events. 4. 21. v. 1. बिभाFAIT shining, appearing beautiful is given by Prof. Jacobi's CE, though not accepted by him in the text. It is better to incorporate it in the text: मुत्तावलीविहूसियाए सिरोहराए विभाजमाणाappearing beautiful with the neck adorned with pearl-necklaces.
5.4. तिवग्गसंपायणरयाए [त्रिवर्गसंपादनरतायाः] engaged in the attainment of the triad i. e. धर्म, भर्य, काम.
5.9. पियामहस्य सन्तियं [ पितामहस्य सत्कं ] belonging to the father-in-law. सन्तियं is an expletive showing possession.
5. 10-11. निम्माओ [ निर्मातः ] clever cf. सुरसुन्दरीकहा १२-४२. नाहियसत्थेसु निम्माया परिवाइया।; the word also occurs in भोपपातिकसुत्त. पयाणुसारी [ पदानुसारिन् ] following ( the whole Sūtra ) even on the first word being told; the person who possesses the intelligence to understand many other words in the Sūtra even when one word is spoken. Cf.

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पण्ड० २. १; विशे० ७६६, also भोपपातिकसूत्र. संवुत्तो [संवृत्तः] became. This special sort of extraordinary cleverness helps Dharana later on cf. Page 12. line 3. where he gives the full text of the Mantra to Hemakundala who had forgotten a word of the same. कलाकलाव-refers to the cluster of 72 arts.
5. 12. नारअ [ नारक ] the soul dwelling in the hell. उवट्टिऊण-having turned up. 5. 15. इत्थियत्ता [ वीरव] the form of a woman. उववन्ना [ उपपन्ना] was born. कम्मपरिणाम-the result of actions. 5. 21-22. विडम्बणापायं विसयसुहमणुवन्ताणं [ विडम्बनाप्राय विषयसुखम् अनुभवतोः] Of them both experiencing the pleasures of senses almost of a deceitful nature.
6. 8. ओसारेहि [ अपसारय ] take aside. 6. 9-10. न तीरए वालेउं-it is not possible to turn it. तुल्लमेवेयं [ तुल्यमेव एतद् ] Indeed our state is equal ! This refers to what Devanandi said : केण उण भवओ ऊणभो ? in the previous line. 6. 14. वित्थक्का [वि+स्था] halted. 6. 18. न एगस्स वि निरागरणं जुज्जह [ नैकस्यापि निराकरणं युज्यते ] It is not then proper to remove or reject even a single of them.
7. 1. काराविओ धम्माहिगारो [कारितो धर्माधिकारः] got the religious works done i.e. temples built •or charitable works opened etc. 7. 2. विहलवग्गो

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the misery-stricken people, 7. 3. statyfi fHATTEOT [298:gefaxtarator] adj. of afzgor; almost befitting the behaviour of a low man. 7. 5. fūgant ( gga: ] from behind. 7. 7. atufarsTT-Clever in the arrangement of expressions; i. e. clever in conversation. 7. 9. T&TTTTTTGAT (EET - qazatar:] those who could point out the unforeseen happenings in this world and the next. araret (875910] the unforeseen happenings; i.e. results. 7. 11. affian [arfan:] the leaders of people HIET (D. #fea:) told. 7. 17. TETTUTT [8498724T] insult. 37TATHIR [dramatisarei] like an unripe foetus i.e. my self is not fully developed in good qualities like an unripe foetus.
8. 3. FCIĀCT-9331+gey See for this Samdhi with the quiset of F. Dr. P. L. Vaidya's A Mannual of Ardha-Magadhi Grammar $51.8.9. sangue [varuar] an obstacle. 8. 10. TFT (F3] to each one. YUGHTEN [HTOEHRI] the value of merchandise.
8. 18-21. These lines contain the thoughts of Laxmi. She thinks it would have been easy to kill Dharana, had he stayed home. It would be difficult to bring about his death while on a journey. अन्तराले किमहं पाविस्सं-What shall I come to in the midst of the journey; what shall happen to me on the way. Here the interval not of time but of place is meant as Laxmi was.

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to go on the journey with her husband Dharana. 8. 23. सरीरठिइनिमित्तमालोइय [ शरीरस्थितिनिमित्तं आलोच्य ] having thought of the physical well-being of their sons. आउच्छिऊण नयरिमहन्त - having said good-bye to the elders of the town.
9. 10. भावन्नुयया [ भावज्ञता] the power of understanding the sentiments of others. 9. 13. अणब्भत्थविज्जो [ अनभ्यस्तविद्यः] having not learned the lores; having not learned the arts and lores which generally a Vidyadhara acquires. सयनिओयपरो [शतनियोगपरः] engaged in hundreds of other tasks or सय-स्वक, engaged in one's own tasks.
10. 4. विहाएणमवक्खन्दं दाऊणं [विभातेन अवस्कन्दं दत्त्वा ] having made an attack in the morning Pt. Hargovinddas interprets विहाय [विघात] an enemy, by giving the reference under this word, of this passage in पाइअसद्द महण्णवो. विहाएण i. e. विहायसा as interpreted by some can not be accepted, as the attack is made by the king who is a man possessing normal human powers and consequently can not make an attack from the sky. 10. 7. मग्गओ [D] behind दे. ना. ६. १११. मग्गो पच्छा; in the illustration: पुच्छेसि मग्गओ मंठं |; also दे. ना. १. ४. commentary; this word is mentioned as prevalent in Maharastra. cf मराठी - मागें; मग. 10. 11. पाणविति करेमि [ प्राणवृति करोमि ] make my livelihood i. e. take

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food and drink 10. 18. दरिहरुग्गयं [दरीगृहोद्गतं] grown in the cave-house cf. कुमारसम्भव स. १. श्लो. १०: वनेचराणां वनितासखाना दरीगृहोत्संगनिषकभासः । भवन्ति यत्रौषधयो रजन्यामतैलपूराः सुरतप्रदीपाः ॥ हर हद 'a lake', as some interpret, is wrong; for ह्रद becomes दह or द्रह in Prakrit See. सि. हे. ८. २. ८४. 10. 20. अचिन्तो हि मणिमन्तोसहीण पभावो त्ति occurs verbetim in SriHars'a's रत्नावली Act II Page. 39. Kale's Edition: भचिन्त्यो हि मणिमन्त्रौषधीनां प्रभावः । ___11. 6. खीणयाए [ खिन्नता or क्षीणता] on account of exhaustion. 11. 7. चलणसोयं [चरणशोचं] washing the feet. 11. 18. एस कप्पो [ एषः कल्पः ] this condition; here Dharana asks this to Vidyadhara because certain lores are such as can be communicated to others while the others can not.
12. 2. सामन्नसिद्धिं काऊण [सामान्यसिद्धिं कृत्वा] having made the performance as he ordinarily knew. पढिया [पठिता] repeated. 12. 3. पयाणुसारित्तणेण [पदानुसारित्वेन] by the power of पदानुसारित्व i e. repeating the whole sūtra on hearing only one syllable. ___12. 10. करेज्जासि-Potential 2nd pers. sing. May you do.
12. 21-22. (Verse 3) This is a difficult verse; at the outset it seems as if it were applicable to diseases=वाहीओ.' But an objection against this interpretation is (1) afa: is masculine while

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glement is definitely feminine (2) it will be difficult to explain 99649 and gori which definitely refer to an army and its movements towards a fort (3) Hafeafa properly means ‘keep attached to' and it never means 'to visit.' I believe therefore that argiteat =वाहिन्यः or armies; of course पाइयसद्दमहण्णवो does not take notice of it but all the same argiei is not at all difficult to be derived from Sk. arferat:. This interpretation will exactly explain FFA: Whose astonished armies, thinking about the reasons of his strength here do not keep themselves attached to the fortress even at the danger from hostile troops.
13. 3. #fourtai [.fýrazné) a barbed arrow; see Apte's Sanskrit Dictionary under aförzz.
13. 5. ga [greaa] on the hind part; from behind 13. 8. Filt [] to do 14. 11. FETTUCI - [siarcaia) to save her; to console her.
14, 1. T-a mule cf. Ara's Farinies24 ar. 92. soft.98 14. 11. 375FFE FTATUraufat317 (3725&TATTU. fahr:] the part of whose wound was not seen.
14. 16. HOGETTITUTT HETOFTETTUr-The life of a great man is common to all i. e. a public asset. 14. 21. Tet-hunting.
15. 1. tawafie, The day which joius two halves of a month; here it means B121EA7 day.

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On this day, he had a religious fast; and he should as a devout Jain, offer shelter to a living being. This prompts him to offer shelter to Maurya, the Chandala who was to be hanged. मोरिओ [मौर्य] a proper name,
15. 10. face cuare fe [ fagmangfafa: ] whose intelligence was deceived i. e whose understanding or belief was misled as to the right thicf, 15. 22, ge fè [ag Ha] Be quick.
16. 6. darfas, UT [errezar) having got the provision for the road, given. The reading Sarasot is better and more correct, of course by emending as farfast. 16. 8. 31557, AT TE FI 377fen als etc. The Chandala gives the benediction and also therewith hints Dharana that he would always be prepared to help him if the occassion arises. 16. 13. fahreuats I fefefTZTAÙU Hos-He sold his merchandise by taking the value by a certain part more i. e. by taking some fixed profit on the cost-price.
17. 10. 75,01 TUTS [ car parfa] having encamped; having pitched their tents. 17. 15. HE HETTA (&C HERNÁ) great and very terrible. 17.16. UFHHE HUGTI [ gopet sigera] the battle now raged. ətie (3777a] the volleys of arrows.
17. 17. aferuyftafé-by the men of the caravan,

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11
17. 18. आवाए [ आपाते ] on the attack being
made.
even of
18. 2. पयरो... डसइ - the collection ants sting even a terrible serpent. 18. 17. अईयवरिसंमि [अतीतवर्षे] last year.
19. 2. देव्वो वियाणइ [ दैवो बिजानाति ] the fate alone knows cf. Guj दे जाणे. 19. 11. न वाघाइओ केवलं पहारीकओ - He is not killed; only he is wounded. 19. 21. जह भुयगस्स... विसत्तणमुवेइ - Even milk offered to a serpent turns into poison cf. पयःपानं भुजङ्गानां केवलं विषवर्धनम् | 19 24 अयालकुसुमनिग्गमेण विय निष्फलेणं वायावित्थ रेण - The adjective निष्फळेण can be interpreted as having pun ' ( विष्ट ) ( 1 ) bearing no fruit; (2) bearing no result.
.
20. 4. ओवाइय [ उपयाचित] a vow to a god or a goddess to offer something in return of the fulfillment of the desire 20. 12. पलाणो पिट्ठओमुहोfled away having turned his back. मूढदिसामण्डलंbeing quite confused as to the direction in which he fled. 20. 16. fafura [fafafa ] coming out. 20. 16. कयार [D] dirt, dirty heap of grass. There is the poetic device called all throughout the description of पिन्धिनिलय mountain.
21. 5. आलिद्ध [D. आश्लिष्ट] Covered; over see.. पाइअसद्दमहण्णवो. 21. 17. साहार [ सदाधार: ] good support 21. 18. अव्वत्तसद्दं in indistinct tones. 21. 22. उदयः

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मन्तरेण-without water 21 23. तुवरिट्ठियं - the name of some creeper the juice of which when mixed with blood turns blood into into water 21. 24. सिलीभूयं [ शिलीभूतं ] turned hard as a stone i. e. congealed.
22. 2. बाहुसिरामोक्खणेण [ बाहुशिरामोक्षणेण ] by letting loose the artery of the hand. 22. 3. वणदवग्गिणा पऊण खुद्दावणोयणनिमित्तं ऊरुमंसं [वनदवाग्निना पसवा क्षुधा - पनोदननिमित्तं ऊरुमांसं ] having cooked the flesh of thigh in order to remove her hunger. Here Dharana intends to make use of the healing-plant given to him by Vidyadhara. 22. 21. बारओ [D.] a small vessel, like a porringer see. दे. ना. ७.५४.
23. 1. आरक्खियपुरिसपेल्लिओ [ आरक्षित पुरुषप्रेरित ] being hard pressed by the guards; for it see दे. ना. ६. ५७. रयणभण्डो - here the interpretation can be 'jewels and other things' or a pot containing jewels ' 23. 2. वारं [द्वारं ] a door. 23. 7. पुज्जन्ति [ पूर्यन्ते ] may be fulfilled. 23. 9. दीहसुंयारपिसुणियं [दीर्घसूत्कारपिशुनितं ] suggested by a long-drawn hissing sound. 23. 11. वाहरन्ति - speak. 23. 18. न संखेवओ कहिउं पारीयइ [न संक्षेपतः कथयितुं पार्यते] it is not possible to deccribe it in short. 23. 23. सावेक्खयाए जीवियस्य [सापेक्षतया जीवितस्य ] On account of (the safety of ) life dependent or relative ( to other things i. e. the attack of the thief.) 23. 25. निरुम्भिऊण [D. नि+छन् - Gerund.] having beseiged.

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24. 2. at faft Brya fear-if the luck follows i. e. is favourable. 24. 8. fegt # HAITI-the husband is not pleasing to me. 24. 9. TIETE ATE-abandon the stolen things. 24. 16. Tercasit 73atifEat I [71e7o4a: agarrafaa:) I am an inhabitant of this place, possessing cattle. 24. 15. 16. 37311... Afgfesti”f-Hence all people here know my wife whose name is unworthy to be taken. (i.e. notorio!1s). Chandarudra implies that he will not be able to take her as his wite; as when he would be brought before the court even though Dharana will be proved as a thief, he will not be able to acknowledge her as his wise. 24. 24.feTTT (TES!441] whose test is seen.
25. 1. ACEASITut (agantaa:] one possessing thousand eyes i.e. Indra. The contrast is : Even the thousand-eyed god will not be able to see us, how will a two-eyed man? 25. 4. gfguig [ fęzi ? or fezar ] probably the former 'the cavity below the lower lip;' the latter means 'an earthen pot’ which is taken in the translation
25. 7. Ifig [1921] by your ladyship.
25. 9. gruitfurg [ezalà] not led away. cf. fa. T. 6. 8. 987, 1= Till the merchant son has not gone from this place. Locative Absolute Construction.

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25. 15-23, A rhetorical sentence on the potency of luck to transform the things into just their opposite. 25. 25. a pota [ gar:) humiliations, insults.
26. 1-3. Dharana feels for his wife who being never formerly separated from the relatives has now separated. But he consoles himself by saying that it is better she is not seen as she would also have to share his calumny, bad she been with hin; who now is under arrest as a thief. 26. 5. 31era afacere [279farat ate] it was not the proper time to see the king i.e. the king had no time. 23. 9. Frota317 9 ATTITSII. यकुसलो वाणियवेसधारी गहिओ .महाभुयंगो-This great rogue, clever in assuming a deceitful device, is arrested along with the stolen property. 26. 10. पाणवाडय the street of Chandalas पाण a Chandala a. ar. 4. Ev. 23. 11. tr .... TUTTTTTTU he was handed over to the Chandalas who were the hereditary executioners to the royal household. 26. 15. HET [hant] a leader. 26. 18. HET - af. . 979. under 56=91487T:; it may be therefore translated as the leader' looking to the context above; it may also be interpreted as मृतहर-चाण्डाल as given in the sanskrit comments, though of course the former is a better interpretation. The translation gives' the leader.'

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27 4. 5. Ear Trafrat... 31-Or, even the sun and the moon come to a calamity for a Muhürta out of the prankish movement of Rahu. Fates-prankish movement; or according to a. ar. 9. &. fesglar faqaafia' file=fa987 or an enemy. TE=98 i. e. Rahu. This refers to the phenomenon of eclipse 27. 6. ATHETE [Fanfa278] the great lord. 28. 13. पासवण-Generally उच्चार [to go to privy] and qran-to go to make water are referred to together in Sūtras. 28. 22. feferuri fot [Fact] in the dream.
29, 1. 31105Ti-the family-residence of false accusations, 8118-false accusation cf. Guj. 811m 29. 4. arefutott3t [astatar:) worthy to be abandoned 29. 5-6. AT Hģfa... ÁSICTEAT—Chandarudra suspects she may in course of time hand him over to Dharana. So like a thief he takes out her gold ornaments and abandons her to her fate, 29, 14.
आवयाभायणं खु पाणिणो-The living beings are indeed the receptacle of calamities; that is, calamities sometime or the other come upon a living being. 29, 19.37f0oHtut Feral 7 TIE-A woman cannot be won over for sensual enjoyment if she is unwilling. An unwilling woman is not outraged. The thief, Laxmi says did not outrage her because he thought that an unwilling woman is not won over so as to give real pleasure and enjoy

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ment. There is nothing of thief's moral code as some have said!
30. 4. अइवाहिया [ अतिवाहिता ] passed fully 30.56. एवं कयन्ताभिभूयस्स न जुत्तमिह चिट्ठिउं-It is not proper for one overpowered by god of death, to stand at this place. Dharana therefore determines to take Laxmi to the house of Skandadeva, his maternal uncle residing at Dantapura. 30.6. पराणेमि [परानयामि ] I shall take her. 30. 12.-13. arfausì gràfé etc. advises his men to lead safely the caravan to the father of Dharana. He then determines to fulfill his vow though his object was not fulfilled. 30. 17.-19. describe the preparations of Kalasena to offer himself as a sacrifice to Chandika. 30. 23. पयट्टाविओ समहिलिओ - was made to proceed together with his wife. 30. 25. उद्देहिय [ उपदेहिका] white ant. Guj. aइ.
31. 1. वम्मीह (वल्मीक] an ant-hill 31.2. आयड्डिय [a] scratched out, drawn; it is usual to make Tris'ula marks with red Sindura (mercury oxide) on the trees in the precincts of the temple of Chandika, Here they were made with blood. 31.5. FA [ शकुन्त] a bird; पाइअसहमहण्णवो referring to this passage gives the meaning 'Bhasa bird'-a particular kind of birds. 31. 29. रउग्घायं [ रजः उद्घातं ] the collection of dust; the idea is-It settled down all the dust of the ground by the blood spilled from the obl

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ations offered 31. 14. पोण्डरियकत्तिझयं [ व्याघ्रकृत्तिध्वजं] the flag made of the tiger skin. पाइअसद्दमहण्णवो referring to this passage gives the meaning ‘tiger.' पाइअलच्छिनाममाला gives this meaning under geftu (D.) a tiger. In the translation correct tiger-skins' instead of 'white elephant-skins 31. 14. पासपिंडिय [पाशपिण्डित] brought together in a heap by tying with fetters 31. 2. [fa] covered over.
6
17
3
"
32. 2. fag [D.] pure; see. . . v. cc.; while . . . quoting this passage gives the meaning Some fragrant object' though for that there is no authority. 32. 5. [D.] full of; wet;.. २. ५३. टीका-कस्रव्वं स्तोकमा प्रचुरं बाष्पश्चेति चतुरथम् । वभ this is a difficult word. . . . referring to this passage gives the meaning 'a kind of animals ’ without authority. The meaning does not suit well. The meaning hide in the translation is merely a suitable guess. 32. 13. goafacafé a खलेहिं - as if by rogues who were his previous adversaries. Correct the translation accordingly. 32. 22. परायत्त [ परावृत्त ] overpowered; shrunk.
33. 2. ° छडाछोव [छटाटोप ] the rising streak of lightning cf. खटाटोप. मण्डलग्गं - a sword. He carried the sword on his shoulder [भुजशिखरे ] lightly. 33. 3. सुदि नीवलोयं करेहि-look well on this world of living
2

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beings. i. e. look on it to your heart's content for the last time. 33. 7. Bruciaftet a graissha (9471पूरितः न व्यापाद्यते] One whose desires are not fulfilled can not be killed 33, 9-11. Dharana perfers to die first in order to help that errand-carrier to live few moments more. QUÀ TUTTITŪTUT [TOTALTaferenta ] by affording protection even for a moment.
34. 1. Buaftarg 311forFT (9772ETAT 311 mar] by the shape not resembling any one i.e. by the extraordinary shape. 34. 2. CETUT [nfahrfa] appears. 34. 7. 37fECOTETEŪTUT... FETTET-By the accomplishment of the object desired, I should rather consider this the obligation and not a fault. The thing desired, as will be explained by Dharana, is to save the life of the errandcarrier Durgilaka. cf.34. 12–13. 34.19-21. a Thife...ToTÈTETHU PICÀir-Don't you remember me, who am Kalasena, the very pinnacle of ungrateful persons, who like a young elephant was thrown down by a lion and who am the cause of your own destruction though you yourself have preserved my life ? Kalasena here refers to the incident of : Dharana saving him (Kalasena) whose head was fractured by an attack of a tiger, with the help of the twig

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given by Hemakundala. 34. 25. qaafenfors or [stafagra] having recognised.
35. 4. 5. refers to Sangamaka, a person from the caravan of Dharana. He was arrested by the troops of S’abaras and was brought before Kālasena who recognised him. Then Kalasena took a vow to find out Dharana and if unsuccessful to die. 35. 12.31fatti[fieltsi] a false imputation, casting a slur. cf. 94218777l. #9. 8. (Prof. Jacobi) P. 226 lines 1-2: 'Tai Po Statoilà i 'FTAFITAE ATESTTTTTTU ollaamaro [gaaragtal:] to the sacrifices to deities. 35. 16–16. refer to the vow of non-killing with two exceptions (1) at the time of the plunder in the village; (2) on the want of food in the village.
36. 7–8. Togja feat... Fatt Hilfs-negaraazi examined; aferit acesui-counted as its price i.e, appraised. gara elfe (aner 77277 a crore and a quarter, 36. 11. fefsit (afsa:) felt ashamed. 39. 53. hyvatet [मदनत्रयोदशी] the thirteenth day of the month dedicat. ed to the god of love. This day was the anniversary day of the tussle between Devanandi and Dharana at the city-gate, as to whose chariot should pass through it. 36. 18–19. 3TTERÀT OfTÆU... afarroat-refers to the pursuit of Dharma, Artha and Käma. 36. 23 to 37.4. contains a lecture on the benefits of wealth. After this self-pursua

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sion Dharana determines to go on a second voyage for earning wealth.
37. 7. अलं तेण गुरुपणइणिसमाणेण-he considers the wealth earned by his forefathers as inviolable as the wife of the preceptor or an elder. 37. 8. दिसावणिज्जेण [ दिशावाणिज्येन ] by trading in different directions i. e. in far-off countries in various directions. 37. 16.संजत्तियं-fitted it up for the voyage. पसथतिहिकरणजोगेण-तिहि-date, करण-a daydivision and जोग-an auspicious monent. 37. 18. अग्घिओ जलनिही [ पूजितो जलनिधिः ] the sea was worshipped. 37. 19. जाणवत्तं [ यानपात्रं ] a ship. 37. 19.-20. आगड्ढियाओ वेगहारिणीओ सिलाओ [ व्यापृताः वेगधारिण्यः शिलाः] The stones, that would act as a balast to control the speed of the ship were used. आगड्ढियाओ [ 8119€7: ) were brought in, were used. Or, as it has been suggested : The stone-anchors which checked the motion were drawn up i. e. taken up in the ship. cf. 38. 7. 37. 20. पूरिओ सियवडो [पूरितः सितपटः ] the white sail was filled in. 37. 20. गम्मए [गन्तुं ] infinitive of purpose : to go.
38. 1. कुसलपुरिसविमुक्के विय नाराए-like an arrow discharged by a clever archer. 38. 4. कुलसेलजालानि-the collection of principal mountains; Meru, Mandara etc. are called Kulas’ailas. 38. 5. पडिसोत्तवाहियसरियामुहं [प्रतिस्रोतोवाहितसरिन्मुखम् ] the

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river-mouths being made to flow against the current. The stormy waves were so powerful that the river-mouths were made to flow against the current. 38. 7. fayı infaz-The anchorstones were thrown out, with a purpose to break the motion of the ship. 38. 14. quenafe [ कदलफलैः ] by plantains. 38. 19. जलणछिक्कं [ ज्वलनस्पृष्टं ] touched by fire. दे. ना. ३. ३६. छिक्कं = स्पृष्टं 38. 22. उल्लयाणं [ आर्द्राणां ] wet.
39. 1. fast fraqtuget [fansì fuaqìard: ] The broken halves of the boat were tied together. 39. 13. f-filled with precious merchandise. 39. 21-22. पुरिसयारो न मोत्तव्वो [ पुरुषकारः :] the manliness should not be abandoned. उच्छाहमेत्तभण्डमोल्लो- having the value of merchandise in the form of enthusiasm only.
-not
40. 7. अयालविज्जू विय असुहया लोयणाणं -1 pleasing to the eyes like the lightning at an improper time. 40. 11. वाणमंतरी [ व्यानव्यन्तरी ] a demi-goddess, a demoness. 40. 12. ferबलिं न एत्थ अत्थो घेप्पइ - This money can not be taken without offering the sacrifice of a man. i. e. the human sacrifice. 40. 26. fit - He threw himself into the stream.
41. 3. This para introduces Hemakundala who in consideration of the good act of Dharana

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for himself saved Dharana from the demoness. 41. 7. पुव्वभणिओसहिवलयवइयरेण - by the incident i.e. the recipe of the herbal twing described before.41.12-25. contains the description of the island Ratnasara in long compounds characteristic of the literary canon: ओजः समासभूयस्त्वमेतद् गद्यस्य जीवितम् ।. The compounds, it will be noticed, are bafflingly long. The Sanskrit Chhaya given in the comments and English translation will elucidate them.
Moreover all the words are taken note of in the vocabulary. 41. 24. fast-the abode of Vidyadharas. The Ms. from Patan contains विज्जाहरालयं which I have put in the text as it is more clear. J's reading is far. It may be a slip of print.
42. 1-2. In this verse
ocean is the and the island is the body of the beloved. description is dominated by सम्भोगशृंगार. -embraced. 41, 3-6. These two verses describe that he was welcomed by trees, flowers and bees. 42. 12. aftus (fauniq] should be done.
The
43. 8. हित्थ [D] alarmed दे. ना. ८.६७. पिओसत्त- प्रिया + अवसक्त-— attached to their beloved. 43. 9. चारण- -A kind of ascetics who can fly in the sky; bards. The second meaning is applicable as the music is referred to.

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43. 14.
निउरंबथिउप्पे हडसिहरुच्चिधं—marked by steep hills standing in groups. निउरंब - group; उप्पेहड [D] steep दे ना १.१६ : see Sanskrit comments. उचिधं - [ उच्चिह्नम् ] marked by; उद्गतं चिह्नम् - -a prominent mark. 43. 15-21. contains the description of the affe mountain in long compounds. उप्पंक [D.] a group दे. ना. १.३०. आयड्ढिय [ आकृष्ट ] attracted; दरिय [ दृप्त ] proud; उच्छंग [उत्सङ्ग ] a lap i.e. the ground निद्दयरयायास [ निर्दयरतायास ] by the strain of violent love-sports.
44. 2. अवणिज्जन्त [ अपनीयमान] being removed. 44. 4. ऊसुय [ उत्सुक ] anxious. 44. 6. पयार [ प्राकार ? ] surrounding mounds; or प्रचार movements' which will be mere tautology.
<
44. 8. नियम्बोवचिय [नितम्ब + उपचित] gathered on the jutting rocks. 44.9. निमियकम [ न्यस्तक्रम ] the foot placed. रुञ्जिय-roaring. 44. 13. वियडपीड [ विकट + पीढ ? = पीठ ]. The meaning of पीड is doubtful; the meaning ' hedge' is merely a guess. It may mean पीठ - lower grounds. गवक्खवेइय [ गवाक्ष + वेदिका ] windows and altars 44. 16. कोट्टिम [कुट्टिम] floor 44 19 अब्भुट्टिओ [ अभ्युत्थित: ] received. 44. 22. सुवेलाओ [ सुवेलातः ] In good time.
45. 1. जायं पडिवालसु [जायां प्रतिपालय ] wait for your wife. 45. 6. अहिमय [ अभिमत ] well-approved. 45. 3-11. contains the account of Dharana and

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man
merchant Toppa meeting and the former entrusting his jewels to the latter. 45. 16. नियडिपहाणा [ निकृतिप्रधानया ] full of deceit. 45 20. तवस्सी [ तपस्वी ] a miserable man. 45. 23. को नाम अबालिसो सयमेवागयं लच्छि परिच्चयइ - Which who is not a fool will abandon the wealth that has of its Own accord come ? अबालिसो - not childish; not foolish. 45. 25. परिहाससज्झा [ परिहाससाध्या] possible to be won over by jokes. वियडूढनायगानुरूवा [ विदग्धनायकानुरूपा ] fitting to accomplished lover.
an
46. 1. आवज्जियं [ आवर्जित] won over. 46. 2. अत्तट्ठियं [आत्मार्थितं ] past pass. participle from the denominative verb of आत्मार्थ- took for himself. 46. 4. उस्सुंक [ उच्छुल्क ] free from duty ( शुल्क ) or customs. 46. 8. मुणिऊण [ज्ञात्वा ] having known. 46. 9 दूमिया [दूना ] felt ill at ease; became displeased 46 12 पडिकुलया देव्वस्स [ प्रतिकूलतया देवस्य ] adverseness of fate. 46. 24. मज्जिओ [मादितः] made intoxicated.
47. 1. अत्थुयं [आस्तृतं ] spread. निवण्णो [निषण्णः ] sat; lay down. 47. 8. आओ [ आहो ] expletive showing doubt and wonder.
47. 12. दुट्ठगुंठो [ अधमहयः ] a naughty horse; गुंठो = अधमइयः see दे. ना. २. ९१. 47. 13. किंपाक फल - A kind of fruit which is sweet in taste but poison

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ous in result. मंगुल-evil दे. ना. ६. १४५. 47. 14. तमोवलित्ता [तमसा उपलिप्ता] (1) covered over with darkness in the case of night; (2) covered over with the quality of JHH in the case of a woman.
47.19.मइरा विय मयरायवड्ढणी[मदिरा इव मदरागवर्धनी] मय---intoxication; राय-passions; like wine, she increases intoxication and passions. 47. 22. बाहोल्लनयणेहिं [बाष्पार्द्रनयनैः] they whose eyes were wet with tears, बाह-tears; उल्ल-wet.
48. 2. अन्नेसणनिमित्तं [अन्वेषणनिमितं] for the purpose of finding you out. 48. 4. निव्ववेहि [निर्वापय] pacify. 48. 6. पइरिक [D.] & solitary place. दे. ना. ६. २१. 48. 14. विवन्ना [विपन्ना] dead. 48. 17-23. Dharana evades telling the facts to Toppa; at last Toppa asks him not to give out empty expressions. 48. 24. सुन्नभासिय [शून्यभाषित] empty words. सब्भाव [सद्भाव] truth, facts.
__49. 1-2. Toppa appeals to Dharana to tell him the facts, as he was worthy to be told; for, Dharana accepted him as his own elder.
49. 5. गुरुयणाणुवत्तीए [गुरुजनानुवृत्त्या] in following the order of the elders. ____49. 12. परिसंठविय [परिसंस्थाप्य] having left.
49. 15. विढत्तयं [ D. उपार्जितं] earned. 49. 22. संखुद्धहियएणं [संक्षुब्धहृदयेन ] whose heart was perturbed or agitated. 49. 23. अउव्वजोइसिय

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[ er ástifarea ] extra-ordinary astrologer. This is the taunt given by Suvadana to Toppa; He wants to say, “ How can you predict as truth a thing for which no evidence is coming forth ?" 49. 25. AT&TTU TT -the royal court is common i. e. open to all equally for justice,
50. 5. Jatta [3931a] insistence 50. 2. T. fecerea (477FAECAT] whose heart was trenibling with fear, gfzte [ gefa ] were observed. 50. 23. afrå[urzaa] very insignificant,
51.6. eafai FTTU [Falafac arroi] The matter is insignificant indeed. 51.6. 39faalgoti (atfaare*: ] one not contesting the claim; I give up my position as a claimant of the property. 51. 9. 313T D.] a false accusation. 51. 10. y et 38 3116Tott-I am shown as your accuser-i, e. As a matter of fact I am not your accuser; but circumstances have made me appear as your accuser. -This sentence can not be interpreted as a taunt by Dharana to Suvadana, as it would not suit the character of Dharana who is humility incarnate. 51. 13. qazti (waara] having acted. 51. 14. 37AFTAIÇAQUT (BAffazzeta] with extreme anger. 51. 17. FATTO [D.] forfeiture. According to 91. 9. A. it means 'ços or ften.' 51. 21. 375 fecafe [ 892 faca ] Enough of ordeals.

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52. 4. छिन्नो खु ववहारो [ छिन्नः खलु व्यवहारः ] Then the matter is decided or clear. 52. 5. पश्चउलं [पञ्चकुल] the commission of five citizens-Guj. पंच. 52. 13. फोडाविऊण [ स्फोटयित्वा ] having got them broken. 52. 19. विवन्नसीलजीवियं [ विपन्नशीलofifqar ] who has ruined both her character and life. ____55. 6. वेलाउलं [वेलाकुलं] shore; harbour.
53. 17. काउं सयलसुत्थं [कृत्वा सकलं सुस्थम् ] having put everything all right. 53. 21. जाएमि [ याचे] I beg. 53. 12. पणयभंग [प्रणयभंगं] the turning down of the request.
54. 7. तिन्नि वायाओ [तिस्त्र वाचः] three promises. The three promises are (1) Return of jewels; (2) Allowing him to take the half; ( 3 ) Toppa should accept the other half of jewels. Though of course the three promises are asked, the main of the promises is to make Toppa accept half the jewels. 54. 25. पच्चोणि [D.] Coming out for reception. दे. ना. ६. २४. . 55. 2. उवयारप्पयाणेण [उपचारप्रदानेन] by the offering of courtesy. 55. 4. उवणिमन्तिय [ उपनिमन्त्र्य ] having invited. 52. 6. जहारुहपडिवत्तीए [यथार्हप्रतिपत्या] with deserving respect. पउरचाउव्वेज्जाइया [पौरचातुर्वेद्यादिकाः] the Brahmans of the city knowing four Vedas and others. 52. 13. कयमुइंगसासणावणनिमित्तं

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1.
X
[कृतमुद्राङ्कशासननिमितं] for the purpose of (promulgating) the order with the marks of (Dharana's) his own seal made on it. Correct yes interpreted as 'drum' in the translation. 55.18. पत्थणीयं [प्रार्थनीय] request. 55. 22. चारयघण्टपओएण [बन्दिस्थानघण्टप्रयोगेण] by ring. ing the prison-bells.
51. 11. फासुयदेसंमि [ स्पाशुकदेशे ] on a clean place. वियलियवियारो विगलितविकारः] whose passions dropped away. 56. 14. This line contains factaTATA which is thus brought about: Though he had conq. uered मदन i. e. अनङ्ग, he was attached solely to the happiness arising out of अनङ्ग. The विरोध is removed by interpreting the second half of the sentence अणंगसुहसिद्धितल्लिच्छो -whose mind was fixed on the absolution which is beyond physical pleasures. 54. 18. माइन्दजालसरिसा [मायेन्द्रजालसदृशाः] resembling illusion and magic-show. 56. 19. उवयारबुद्धि [उपकारबुद्धिः ] the sense of gratitude. 56. 21. आसवनियत्तेहिं [अनिवृत्तात्रवैः] by those whose inflow of actions is not turned back. 56. 22.
आसवविणिवत्ती [ आस्त्रवविनिवृत्ति ] the pacification of the influx of actions.
57. 1. नियमा [नियमात् ] As a rule, surely. तत्थ refers to the influx of actions. आरम्भ-the sinful activity. 57.2. देसिओ सत्थयारेहिं [देशितः शास्त्रकारैः] laid down by the writers of scriptures. 57. 3.

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पज्जन्ते [पर्यन्ते] at the end of life. 57. 5. चरणपरिजामो-सम्यक् चारित्राध्यवसायः-the determined propensity towards right conduct; the thought-activity in relation to right conduct.
57. 6. अनहं [अनघम्] sinless. 57. 15. विज्झविय [विध्याप्य] having extinguished. कषायाणलं [कषायानलं] the fire of sinful taints. 57. 22. न तरन्ति परिपालिउं [न तरन्ति परिपालयित्वा] Do not successfully cross (the worldly existence ) by observing it i. e. renunciation. 57. 23. परिकप्पेन्ति असयालम्बणाई [परिकल्पयन्ति असदालम्बनानि ] take to false supports. 57, 4. आउसो [आयुष्मन् ] voc. sing. O long-lived one.
___58. 2. हेओवाएयाइं [ हेयोपादेयानि ] worthy to be abandoned and accepted. 58. 5-6. Dharana implies that his convictions are fixed as to the givingup of the householder's life and the acceptance of the renunciation. The comparison and the consequent discrimination is meant for those persons who are still under the throes of the worldly life.58.7.सउण्णया [सपुण्यता] the meritoriousness.58.14. अणब्भत्थनिरइयारकुसला [अनभ्यस्तनिरतिचारकुशला] those who have not practised the path of the highest good, free from transgressions. For transgressions of व्रत's see तत्वार्थ० VII 11-32; see my edition of समराइच्च० भव I Notes P. 145. 58. 16. एयवइयरं [एतद्व्यतिकरं] containing an incident in illustration

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of this i.e. the difficult nature of arriving at the right convictions. 58. 22. कुमारभुत्तीए [कुमारभुक्त्यै for the maintenance of the status. 58. 23. विथको [D. अभिगतः] attacked.
__59. 1. पच्चन्तनरवई [प्रत्यन्तनरपतिः] a border prince. तप्पसाहणनिमित्तं तत्प्रसाधननिमितं] for the purpose of chastising him. 59. 7. खओवसममुवगयं चारित्तमोहनीयं [क्षयोपशममुपगतं चारिमोहनीय] cf. विशेषावश्यक. गाथा 1292.
सो चेव नणूवसमो उइए खीणम्मि सेसए समिए । सुहुमोदयया मोसे न तवसमिए विसेसोऽयं ॥
This gātha explains what is 97311974 and its distinction from 59A proper. It can be translated as, “ That indeed is 3974 when the new action which may 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 (this rise of action) is absolutely absent in gaaf. This is the difference (between क्षयोपशम and उपशम )
According to Jain Theology, the actions on account of their special binding natures are divided into eight divisions. See agario VIII. 5. आद्यो ज्ञानदर्शनावरणवेदनीयमोहनीयायुष्कनामगोत्रान्तरा याः । (1) ज्ञानावरणीय that which obscures right knowledge, (2) दर्शनावरणीय that which obscures right belief,

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(3) वेदनीय that which produces the cognition of pleasures and pains ( 4 ) मोहनीय - that which iufatuates all mental and spiritual powers, (5) आयु: that which determines the period of our life. ( 6 ) नाम that which determines our name or one of the four-fold existences - देव, मानुष, नैरयिक or तिर्यक्. ( 7 ) गोत्र that which determines our family ( 8 ) अन्तरायthat which acts as an obstacle in good activity.
Now चारित्रमोहनीय is the variety of a मोहनीय action, which is an action done under the influence of कषाय; cf. तत्वार्थ० VI. 15. कषायोदयात्तोत्रात्मपरिणामः ( अध्यवसायः ) चारित्र मोहस्य. There are 25 sorts of चारित्रमोहनीय 16 under the influence of कषाय + 9 under the influence of नोकषाय.
=
59. 9. तवसंजमुज्जोयं [ तपःसंयमोद्योगं ] an attempt towards constraint and penance. 59. 18. उचियपडिवत्तीthe proper reception. 59. 16. जहोवलद्धीए खलीयारेन्ति [ यथोपब्ध्या खलवद् आचरतः ] molest according to the special powers they have. 59. 17. उवसग्गो [ उपसर्ग: ] molestation. 59. 21 मा संचिणन्तु अबोहमूलाई - may they not gather the roots of ignorance. 59. 22. साहुपओसो [साधुप्रद्वेषः] the hatred of good persons.
60. 3. अत्तलद्धिओ [आत्मलब्धिकः ] One who gets his food by begging his own alms. 60. 4. ठवणकुलाइणि [ स्थापनाकुलादीन् ] the houses prohibited for begging alms. पडणीय [ प्रत्यनीकः ] an adversary 20. 5. धम्मलाहियं

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[ धर्मलाभितं ] a denominative from धर्मलाभ-a blessing which a recluse gives to a layman. 60. 9. इसी [ ऋषिः ] a sage. कयत्थिज्जिसइ [ कदर्थिष्यते ] will be
matreated. 60. 11. अवहीरिऊण [अवधीय] having disregarded. 60. 11. बहिराविडं [ बधिरवृत्ति ] deafness. 60. 14. ढक्कियं [D. पिहित] closed. 60. 19. विसमतालं [विषमतालं] with uneven beats अकुद्धो...साहू-Though not angry. 60. 20. गोवालदारया गोपालदारकाः] the sons of a cowherd; addressed in contempt; a term of abuse. 60. 24. निजुद्धवावारकुसलेण [नियुद्धव्यापारकुशलेन] by him who was clever in fighting.
61. 5. वाहित्ता [आहूता] called सि. हे. ८. १. १२८ cf. सं. व्याहृता. 61. 14. दढमपडिबन्धयाए [दृढं अप्रतिवन्धतया] on account of extreme non-attachment. 61. 21. आगन्तुओ [आगन्तुकः]a new-comer.
62. 1. झाणसंठिओ [ध्यानस्थितः] remaining in meditation. पच्च भिन्नाओ [प्रत्यभिज्ञातः] recognised. The king of Ujjaini was the brother of अपराजित who turned a recluse. Thus it here recognises अपराजित. 62. 5. अणाहत्तणं [अनाथत्वं] The state of having no guardian i.e. the princes are not well-looked after. 62. 9. संजोएमि चरणगुणवि. हाणेण न अन्नह-[ संयोजयामि चरणगुणविधानेन न अन्यथा ] I shall join his limbs by putting in him also the merit of right conduct at the same time; and not otherwise.

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62. 13. बच्चामो [ व्रजाम: ] we shall go. 62. 15. परमजोगिणो व्व निरुद्धसयलचेट्ठा - like the great ascetics who have controlled all their activities, they had all their activities at a stand-still.
62. 15. आयत्तीकयं च तेर्सि साहुणा वयणमेत्तंthe recluse brought under his control only their mouth; i.e. he exerted his supernatural influence on the mouths of the boys so that they could say whether they agreed to accepting the life of a recluse.
63. 1 अणुयावो [ अनुतापः ] repentence. 63. 3. परिणया [ परिणता] ripened, जहुत्तकारीणं [ यथोक्तकारिणां] of them doing as they were told.
63. 10. रइसाय रावगाढस्स [रतिसागरावगाढस्य ] of him entering the ocean of pleasures. 63. 11. वरच्छरापरिगयस्स [ वराप्सरः परिगतस्य ] of him surrounded by beautiful celestial damsels. 63. 11-16. The signs of the fall of a god are narrated. The son of the chaplain was born as a god. On account of the seed of the hatred towards his preceptor, his fall was destined. He finds that his fall is nigh and approaches therefore Tirthankara Padmanabha to know about his future. 63. 13. उवस्तारं देवदूसाई — the heavenly clothes lost colour उत्थरियं [ अव + स्तृतं ] came upon him; generally gods are free from sleep; the
3

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coming over of sleep suggests that the godhood is waning away विउडिओ [विकुटितः ] destroyed; वियम्भिया [विजृम्भिता ] increased; भमडिया [ भ्रान्ता ] wavered. सि. हे. ८. ३. १५१. भ्रमेराडो वा । 63. 17. वियाणिया चवणलिंगाई [विज्ञातानि च्यवनलिंगान] the signs of the fall were known. विद्दाणो [D] became pale.
64. 2. उववाओ [ उपपातः] birth. 64. 6. एद्दहमेतस्स [ एतावन्मात्रस्य ] even of this much. गुरुपडणीय. भावस्स दारुणो विवागो [गुरुप्रत्यनीकभावस्य दारुणः विपाकः ] the result of the feeling of hatred towards the preceptor is terrible. 64. 11. परमपयसाहियाए किरियाए - to the religious acts which help to attain the highest abode i. e. absolution. खलिपसु [स्खलितेषु] Over faults. संचोपन्ति [संचोदयन्ति ] impels to pass over. 64. 12. गुणवयणे [ गुणरत्नानि ] the best of religious qualities. 64. 17. किलिट्ठपरिणामपरिणय [क्लिष्ठपरिणामपरिणताः ] ripened for the result. 64. 18. अणेगभवियं [ अनेकभविकं ] of various births.
worst
64. 19. मिच्छत्तमोहं - Wrong belief and infa - tuation; बेमि [ब्रवीमि ] I speak. This form is often found in Sutras, when the lecture is finished.
65. 1. किंपन्जवसाणो [किंपर्यवसानः ] of what end. 65. 2. थेवनियाणी [ स्तोकनिदान: ] possessing small cause. 65. 4. कुओ सयासाओ [कुतः सकाशात् ] Before whom i. e. from whom ? 655. मूयगावरणामाओ

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नियभाउणो [मूकापरनाम्नः निजभ्रातुः] from his brother possessing another name Muka. 65. 10. अहेसि Aorist 3. pers. Sing. भू-was, 63. 11. निच्चवावडो [ parcamalga: ) always occupied in some activities. 65. 12. अट्टज्झाणदोसेण [ आर्तध्यानदोक्षण ] see तत्वार्थ० IX. 29. आतरौद्रधर्मशुक्लानि ॥ the ध्यानs are of 4 types (1) आर्त (2) रौद्र (3) धर्म (4) शुक्ल. The आर्तध्यान is again divided into 4 parts. (1) आर्तमनोज्ञानां संप्रयोगे तद्विप्रयोगाय स्मृतिसमन्वाहारः ॥ ३१ ॥ तत्त्वार्थ. IX=the first type of erdera is the continuous meditation for the separation of the unpalatable, when the unpalatable thing has befallen. (2) वेदनायाश्च ॥३२॥ ibid. i. e. when the वेदना=the mental or physical
misery comes up. (3) विपरीतं मनोज्ञानाम् ॥ ३३ ॥ ibid. when the palatable is snatched away. (4) निदानं च ॥ ३४ ॥ ibid. This निदान आर्तध्यान is the meditation occasioned by a very strong determination to obtain an unacheived object due to the intensity of the allurement for its enjoyment. In brief. (1) अनिष्टसंयोग-आर्तध्यान; (2) इष्टवियोग-आर्तध्यान; (3) रोगचिन्ता-आर्तध्यान; (4) निदान-आर्तध्यान. 65. 13. जाइसरणं [STIfahro] remembering the previous life. 62. 14. उवट्ठिए पिइदिवसए [उपस्थिते प्रोतिदिवसके] when the day of the festival arrived: it can also be interpreted as पितृदिवसके i. e. 'the anniversary of the death of his father arrived.' The former interpretation is accepted in the translation. 65. 15. परिवेसणवेलाए

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[ परिवेषणवेलायां ] At the time of serving. अपहरियमज्जारमंसाए mark the faulty order of the compound which is characteristic of Prakrita; also cf. वेलाइकम्मगिहवइभएण where too as a matter of fact the compound must be गिहवइवेलाइक्कमभएण. 65. 17. विससिओ कोलो विशस्तः वराहः] the boar was killed. 65. 22. कसाएहिं [कषायैः] mental taints or impurities; they are 4-anger, pride, deceit and greed which obscure the spotless nature of the soul and cause it to wander in the cycle of worldly existence. 65. 22. अणुगम्पिय [अनुकम्पितं] trembled; mark कू-गू.
66. 2. मोग्गरवावडग्गहत्था [मुद्गरव्यापृताप्रहस्ताः] possessing wooden hammers in their hands. 66.4. अकामनिज्जराए [ अकामनिर्जरया ] The state of enduring hunger, thirst etc. without the will to destroy actions etc. i. e. by so doing the actions gradually wear away without the person willing it. 66. 11. पेच्छणयसमानस्य धिरत्थु संसारवासस्स fie upon the worldly existence which resembles a show ! ferrata धिक धिक; see सि. हे. ८. २. १७४. comment. 66. 13. पडिवन्नं मूयगवयं [प्रतिपन्नं मूकव्रतं ] he took the vow of silence. 66. 16. चउणाणाइसयसंपन्नो [ चतुर्सानातिशयसंपन्नः] accompanied with the special powers of the four types of knowledge. These are: (1) मतिज्ञानthe knowledge obtained through sense-organs and external objects; (2) श्रुतज्ञान -knowledge obtained

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through scriptures. ( 3 ) अवधिज्ञान - it is the direct knowledge of the matter only fixed to a certain limit which can be obtained without the help of the senses, merely by the light of the soul. (4) मनःपर्यायज्ञान-mental knowledge; direct knowledge of another's thought about the matter. This knowledge is higher than अवधिज्ञान and is dogmatically different of तवार्थ० 1. मतिश्रुतावधिमनः पर्यायकेवलानि ज्ञानम् । Of course the केवलज्ञान comes only when this life ceases.
66. 19. वत्तव्वओ [ वक्तव्यः ] should be spoken. गिहालिन्दगनिविट्ठो [ गृहालिन्दकनिविष्टः ] sitting on the terrace of the house.
67. 4. सक्कावयारचेइयंमि [शक्रावतारचैत्ये] in sanctuary called S'akravatara 67. 13. पुव्ववासाणाए [ पूर्ववासनया ] on account of the impressions of the previous birth. 67. 14. सा एएण कारणेण इमं से दुइयं नामं - This is the answer to the original question started by the god in P. 65. 1. 6. केण वा कारणेण इमं से दुइ ? 67. 17. निययकुण्डलजुवलयेण [ निजककुण्डलयुगलकेन] by the pair of his own earrings. 67. 29. उप्फालिओ [D. कथितः ] told सि. हे. ८. २. १७४. 67. 24. सिद्धाययणकूडं [ सिद्धायतनकूटं ] the peak called सिद्धायतन.
68. 4. सिलासंघायविवरेगदेसे [शिलासंघातविवरैकदेशे] in one part of a cave made by the heap of rocks, 68. 13. पव्वायं (D) pale, haggard. 68. 19. सहयाराई—mangoes.
a

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69. 13.
-the funeral rites. 69. 14. बम्भलोए [ ब्रह्मलोके] in the Kalpa- heaven by the name Brahmaloka. उवओगो [ उपयोग: ] the use of the special power of the self. 69. 15. ओहिणा [ अवधिना ] by a knowledge. see Notes on P. 66. 1. 16. 69. 17. अयण्डंमि [ अकाण्डे ] all of a sudden. 69. 17-21. contains the description of the disease.
70. 1. उवन्नत्थं सव्वसारं [ उपन्यस्तं सर्वसारं ] all the wealth was offered. 70. 2. quaqarei àsafe [ प्रत्याख्यातो वैद्यः ] he was given up as beyond the hope of cure by physicians. 70. 6. f (D.) became sorry, dejected. चएमि [ D. शक् ] am able सि. हे. ८.४.८६. 70. 6. पत्तीओ [ पत्न्यः ] wives. 70. 9. more (D.) the instrument bag of a physician.
70. 12. खसर (D.) itches. 70. 17. किच्छसज्झो [:] difficult to be brought under control.
70. 19. नियाणं च दुविहं हवइ etc. the S'abara physician who is none but the god born of the soul of As'okadatta, is preaching religion to Arahadatta. He says that the root-cause of the disease is of two kinds viz, of this world and of the next world. The disturbance of the three humours_namely वात, पित्त and कफ causes the physical trouble. The heavenly root-cause the disease is fe in main i.e. the false be
of

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lief. 70. 24. पहाणभावओ [प्रधानभावतः ] in main, principally. ___71. 1. समुप्पन्नसम्मत्तभावेण पइदिवसमेव आसेवियव्वाई नाणचरणाइं-one in whom the right belief is produced should follow right knowledge and right conduct. cf. तत्त्वार्थः Chap. I. 1. सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः ।
71. 2. पोरुसि [पौरुषी] the quarter of the day denoted by the shadow of a man. A day and a night are each divided into four quarters, each consisting of about three hours. 71. 3. जिणवयणसज्झाओ [जिनवचनस्वाध्यायः] the study of the words of Jinas i.e. scriptures. 71. 4. मणवयणकायजोगेहिं-by the activities of mind, speech and body. cf. तत्वार्थ. VI. 1. कायवाङमनःकर्म. योगः ॥ It is of two types TH and ente; the other name for this is भास्रव. cf. तत्त्वार्थ. VI. 2. स भास्रवः ॥
71. 5-10. contains the vows and general rules to be observed by the devout. 71. 10. आरंभो [भारंभः] a sinful activity. cf. तत्वार्थ. VI. 9.
71. 11. भवजलोयरं [ भवजलोदरं ] the dropsy in the form of worldly existence.
71. 20. अकल्लाणमित्ताणं-to those who are not the friends to bring about the highest good. cf. समराइच्चकहा भव. १ गाथा. ४० ( My Edition P. 13. L.

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14-15). age of the sta faca cu gure aur i derarsme tag onant fe 71. 23. 371ffet tot HAHUTO—the physician drew the magic-circle with incantations.
72. 2. 55317 [Refora:] bound him tight; covered him closely. 72. 2. Hiscenifashi ( Alqenaraat ] the lore of the places of goddesses; i.e. he with incantations allotted space on the magic-circle to certain titular goddesses in order to avert the influences of diseases. Even at present the installation of Chandikā or Ambikā and such other goddesses are made to avert evil influences.
72. 2. aprit atate 3T QAT-On account of his own celestial powers, he made him raise cries. 72. 3. taras, 0 377 Tita-having
made him give out terrible cries. लोट्टाविऊणhaving made him wallow. जम्बालकलमलओ--On account of the moss and dirt; this goes with BTEHTQTT tea and gefenfoque decor going with Arraiet.
72. 16. TragscoutGT HETTICHETTE Catarina आत्मीय महापापकर्मव्याधिम् ] See now your own disease arising out of great sinful actions. The translation' left within your sight' and the FBTITATÀgone 4 should be corrected. Cf. fa. c. . XS. yo pala grega: 1. Here it is 34:1
73. 1. gotrafagogari (garaiaosaari] absolutely without any obstacle.

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73. 3. मत्ता [ मात्रा ] a measure 73. 19 - 23. पब्वज्जं दब्बओ ण ऊण भावओ- he took the renunciation, form but not in spirit.
in
74.11. उप्पव्वइओ [ उत्प्रव्रजितः ] left off the renunciation. 74.24. चिकिच्छामि एक्कसिं[चिकित्सामि एकशः] I shall once diagnose him. सि. हे. ८. २. १६२. एक्कसि = एकदा; in अपभ्रंश, सि. हे. ८. ४. ४१८. = एकशः
75.2. पच्छिमा खेड्डिया [पश्चिम: प्रयोग ] last treatmant. The S'abara physician then gives him his bag of instruments and takes him along with him. Then follow five parables; (1) A forest conflagration; (2) Walking in thorny bushes leaving aside the right road; (3) The idol of a Vyanavyantara, a demi-god turning up-side down; (4) A hog who abandoned the good rice-food and always turned towards the filth; ( 5 ) The bull, who, abandoned good grass and for the greed of few Durvā straws risked his life. 75. 10. सुप्फुट्टणसहो [वंशोस्फोटनशब्दः ] a sound of the cracking of bamboos दिद्विदुक्खया [दृष्टिदुःखका ] painful to the sight. 75. 15. किमेत्तियं वियाणासि [ किमेतावद् विजानासि ] Do you understand this much. 75. 19. तुहिक्को [ तुष्णम् ] silent.
76. 1. अणेगवसणसावयसंकुलं [ अनेक व्यसनश्वापदसंकुलं ] infested with wild beasts in the form of a number of difficulties. 76. 4. अच्चिज्जमाणो [ अर्च्यमानः ] being worshipped. 76. 7. हेट्ठामुहो [अधोमुखः ] with the face downward, उषरित्तो [ उपरि + अभिमुखः ] turned

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upward. हुत्तो =अभिमुखः । cf. सि, हे. ८. २. १५८. अभिमुखार्थेन हुत्त - शब्दो भविष्यति । 76. 6. कीस [कीदृश] in the sense of ‘why'; see सि. हे. ८. ३. ६८. कीणो । कीस । कम्हाकस्मात् । 76. 10. पडुच्च [ प्रतीत्य ] having known. 76. 18. कणिकुण्डप [कणिकाकुण्डकान् ] rice along with chaff; while quoting उत्तराध्ययन XII (?) कणकुडगं चइत्ताणं विडं भुञ्जई सूयरो । पाइयसद्दमहण्णवो of Pt. Hargovinddas seems to imply some rice preparation-a meaning I have taken in the translation; but according to आयरजसुत II उद्देश. last para; कर्णं वा कणकुण्डग वा etc. gives 'Corn with chaff' as the meaning which seems proper.
77. 1. छेत्तन्तरोवारियादूरदेसट्ठियविमुक्कजुंजुमयचारी [क्षेत्रान्तरापवश्तिाद्रदेशस्थितविमुक्त जुंजुमयचारी] leaving aside Juniumaya grass which was not very far, being only removed by one field जुंजुमय - cf. Guj जींजवो - a kind of grass of superior kind. 77. चारी = grass. cf. Guj. चार. दुरूव्वा [दूर्वा ] A kind of grass Guj. दरो 77. 3. अज्झवसारण [ अध्यवसायेन ] by a determination. 77. 20. परियायन्तरगओ [ पर्यायन्तरगत: ] having taken
another form.
78.7-4. ता न एवं अणब्भत्थकुसलमूलाणं विराहयाणं च एवं बुद्धि हवइ [ तावत् न एवं अनभ्यस्त कुशलमूलानां विराधकानां च एवं बुद्धिः भवति ] Now such an idea does not come to the violators who have not studied the funda
ments of the highest good. विराहयाणं [विराधकानां ] of the violators of right belief, knowledge and

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conduct. 78. 9-10. न च ... . निव्वहs - two न's affirm the statement. निम्बहइ [ निर्वहति] bring about. 78. 19. अहिज्जियं सुतं [अधीत सूत्रं] The Sūtras or scriptures were learnt. 78. 29 एगल्लविहारपडिवत्तिजोग्गयं [ एकाकिविहारप्रतिपत्ति योग्यताम्] the fitness for the observance of moving alone. पडिवत्ति - knowledge, aquirement; पडिमा [ प्रतिमा ] monastic observance; monastic vow. 78. 23. भावियाओ भावणाओ [भाविताः भावना: ] here the reference is to 25 भावनाs of 5 महाव्रताs. These भावनाs help to put in force in the concrete way 5 महाव्रतs तत्त्वार्थं VIII. 3. commentary defines : तत् ( ब्रत ) स्थैर्यार्थ भावनाः पंच पंच | See for details in my notes on समराइच्चकहा भ. १.२. P. 150. Translate. He fulfilled the ideal ways of conduct.
(
79. 13. छिन्नकंकणं कण्ठाहरणं -- a necklace with a broken string. is used for string' or 'a jewel ' in general see Apte's Sanskrit Dictionary. Prof. Jacobi's interpretation is adopted here.
79. 15. विवित्तयाए उज्जाणस्स [विवचतया उद्यानस्य ] On account of the loneliness of the garden. 79.16.चण्डसासणेण राइणा [चण्डशासनेन राज्ञा ] चण्डशासन may be a proper name or an adjective of राइणा meaning whose punishments are terrible. '
<
79. 17. सुए [श्व: ] tomorrow; the author means ' yesterday " = यः = हिओ.

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80. 10. अहासंनिहियदेवयानिओएण [यथासंनिहितदेवता Forellota] by the order of gods who were duly near.
80. 19. पलाणा [पलायिता] hed away.
81. 12. विम्हयक्खित्तहिययेण [विस्मयाक्षिप्तहृदयेन] by him whose heart was struck by astonishment. 81. 14. ण सक्कुणोमि आचिक्खिउ [न शक्नोमि आख्यातु] am not able to tell 81. 25. सच्चाहिसन्धी [ सत्याभिसन्धिः ] worthy of trust; 81; 24. पुरिससारमेओ [पुरुषसारमेयः] a dog in the form of a man.
82. 5. पच्छाणुयावाणलदडीकम्मिन्धणो [पश्चादनुता. पानलदग्धकर्मन्धनः] Whose faggots in the form of actions were burnt by the fire of repentence. See the characteristic repetition of tautalogous expressions like qera and eng.
82. 11. सव्वविग्यविधाययं चरुकम्म-the cere. mony of offering oblation which would destroy all obstacles. 82. 12. चउप्पहथण्डिलंमि [चतुष्पथस्थण्डिले] In a clean place where four roads meet. faşvort [वितीर्णा] were given i.e. were posted. 82. 13. णिसियकडियासिणो [निशितकृष्टाखयः] mark the irregular order of the compound; with sharp swords drawn.
82. 16. सिवारावसमणन्तरं [ शिवारावसमणन्तरम् ] just after the cries of jackals. समणन्तरम् has the same sense as अनन्तरम् , [ cf. धरणसमुद्दपडणसमणन्तरमेव P. 45. line. 12.] Some interpret. After the pacification of the auspicious sounds.' Regularly सिबाराबसमणणन्तरं

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45
should be read according to the latter interpretation which is not in the text. Hence it is unacceptable.
83. 3. विट्टालिऊण [ D. ] having polluted cf. सि. हे. ८. ४. ४२२. illustration. 2. 83. 7. मइन्देणं [ मृगेन्द्रेण] by a lion. धूम्मप्पहाए [ धूमप्रभार्या] in the hell called धूमप्रभा cf, तत्त्वार्थ. III. 1. रत्नशर्करावालुकाधूमतमोमहातमः प्रभा भूमयो घनाम्बुवताकाशप्रतिष्ठाः सप्ताधोऽधः ॥ For details read the commentary on this Sūtra. is the 4th hell in the order.
83. 8. निरयपुढवीप - - In the hell-world. सत्तरससागरी मठ [सप्तदशसागरोपमस्थितिः ] with the life extending to 17 सागरोपम' s. सामरोपम is the measure of time to fix the age of gods and hell-beings, which is equal to ten क्रोडाफोडी पल्योपम; the number of figures in it is of 47 figures. 83. 1. संलेहणं [संलेखनां] fasting. 83.10. पायवगमणं [पादपोपगमनं ] A form of (taking a seat unto death) austerity accompanied with fasting in which one meets death by concentration in which he remains motionless like a tree.

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शब्दकोषः
1

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1. sezona equivalent is between square brackets. 2. Two numbers after the Sanskrit equivalent
are respectively of the page and the line. 3. D. = Des'i Word; (N.) = Notes; (C) =
Comments; fa. t. = FACHAFT; T. 21. = daftaran.

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अइक्वन्त [ अतिक्रान्त] 5. 4. ।
elapsed, passed
away अइगय [ अतिगत ] 42. 6.
went अइगअ [ अतिगत ] 6. 9.
gone beyond अइदूर [ अतिदर ] 12. 17.
very far भइपभूओ [ अतिप्रभूत ] 37.
6. very much अइप्पहार [ अतिप्रहार ] 10.
23. a deep wound अइभीसण [ अतिभीषण ] 72.
5. very terrible अइरेग [ अतिरेक ] 48.
___13. excess अइरेय [अतिरेक] 13. 15.
excess अइवेयणा [अतिवेदना] 62.
18. great misery अइसअ [ अतिशय ] 29.
18. excess अईय [ अतीत ] 18. 17.
previous
अईव [ अतीव ] 4. 2.
very much अउव्व [ अपूर्व ] 49. 23.
not seen before अओ [ अतः ] 7. 4.
hence अकज्ज [ अकार्य ] 19. 8.
an improper act अकहणिज्ज [ भकथनीय ] 9.
9. not worthy to
be told अकामनिज्जरा [अकामनि
र्जरा ] 66. 4. (N.). अक्कन्द [ आक्रन्द ] 72. 3.
cry अक्ख र [ अक्षर ] 32. 15.
a word अग्ग [ अग्र ] 12. 16.
a front part अग्गि [ अग्नि ] 22. 3.
fire. अग्घिओ [ अर्धितः ]::37.
18. worshipped अङ्किय [ अङ्कित ] 38. 22.
marked

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25. 2. a particle
~ अङ्गीकर [ अंगीकृ 124. 9. to accept
अचिन्त [ अचिन्त्य ] 10. 20. incompre— hensible
अचिन्तणीयया [ अचिन्तनीयता ] 5 17. incomprehensibility
अचिन्तया [ अचिन्तनीयता ] 14. 10. incomprehensibility
अच्चन्त [ अत्यन्त ] 9. 4. much, exceedingly अचाहिय [ अत्याहित ] 11. 5. a calamity अचिज्ञमाण [ अर्यमान ]
76. 4. being worshipped
अश्चिय [ अचिंत ] 41. 18. worshipped
√ अच्छ [ अम् ] 60. 2.
to be
अच्छरा [ अप्सरा ] 63. 11. a celestial damsel
50
अच्छि [ अक्षिन् ] 47. 4.
an eye
अजोग्ग [ अयोग्य ] 49.1.
unfit
अज्ज [ अद्य ] 7. 19. to-day
अज्ज [ आर्य ] 48. 13. a term of respectful address
अजउत्त [ आर्यपुत्र ] 22.
of
19. a term respectful address by a wife to the husband
अज्जव
25.
[ आर्जव ] straightfor
22. wardness
अञ्जिअ [ अनित 1]25. 1. besmeared
अज्जिय [ अर्जित ] 6. 20. earning
अज्झवसाय [ अध्यवसाय ] 77. 3. determination
अट्टज्झाण [ आर्तध्यान 165. 11.: the meditation

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|
with a bad intent
(N.) अट्ठ [ अष्ट ] 53. 16.
eight अद्वगुण [ अष्टगुण ] 16.
14. eight-fold अट्ठो [ अस्थिन् ] 10. 23.
a bone अहत्तरसय [ अष्टोत्तरशत ]
72. 7. one hund
red and eight अडवि [ अटवी ] 16. 21.
a forest अणइयार [ अनतिचार ] 69.
10. without trans.
gression अणङ्ग [अनङ्ग] 56.14. the
god of love; not
belonging to body अणणुजाणिय [अननुज्ञात ]
40. 8. not perm
itted भणत्थ [ अनर्थ ] 29. 2.
a calamity अणन्तर [ अनन्तर ] 5.
13. after
अणन्न [ अनन्य ] 34. 1.
not resembling
others अणब्भ [ अनभ्र ] 28. 26.
without a cloud अणभत्थ [ अनभ्यस्त ] 9.
13. not properly
learnt अणभिन्न [ अनभिज्ञ ] 33.
15. unfamiliar wi
th, not knowing अणल [ अनळ ] 57. 17.
fire अणवरय [ अनवरत ] 14.
24. continuous अणह [ अनघ ] 57. 6.
sinless अणाइ [ अनादि ] 57. 20.
unending, eternal अणाचिक्खणीय [अनाचक्ष
गीय ] 10. 12. in
describable अणाचिक्खणीय [अनाख्येय]
48. 8. unworthy to be told

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52
.
भणासाइऊण [ अनासाथ ]
77. 4. having not
obtained अणाहत्तण [अनाथत्व ] 62.
5. the state of being without a
master अणीणिय [D. अनीत ]
25. 9. not led अणुगम्पिय [ अणुकम्पित ]
65. 22. trembled अणुग्गह [ अनुग्रह ] 7. 18.
favour अणुग्गिहीअ [ अनुगृहीत ]
53. 3. favoured अणुचिट्ठिय [ अनुष्ठित ] 41.
6. performed अणुचिय [ अनुचित ] 21.
4. unfit • अणुजाण [ अनु+ज्ञा
63. 1. to permit अणुजाणिअ [अनुज्ञात ] 78.
22. permitted - अणुट्ठव [अनु+स्थापय् ]
28. 13, to leave |
behind अणुट्ठाण [ अनुष्ठान ] 5. ___14. observation
of a vow अणुबन्ध [ अनुबन्ध ] 51.
19. a tie, a bond अणुबन्ध [ अनुबन्ध ] 50.
14. insistence - अणुन्नव [ अनुज्ञापय् ] 59.
6. to get perm.
itted अणुनाय [अनुज्ञात ] 63. 2.
permitted अणुमनिअ [अनुमत] 37.
___9. agreed अणुमय [ अनुमत ] 62.
10. agreed अणुयाव [ अनुताप ] 63.
___1. repentence अणुराअ [ अनुराग] 82.
4. love * अणुवत्त [अनुवृत् ] 24.
24. 2. to follow अगुवत्ति [ मनुवृत्ति] 49.

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5. following, obeying
अणुवरोह [ अनुपरोध ] 39. 14. without ob
jection अणुसासिय [ अनुशासित ] 7. 11. advised
√ अणुहव [ अनु+भू ] 36. 17. to experience अणेग [ अनेक ] 76. 1.
many
अगभविय [ अनेकभविक ]
64. 18. of many births
अणेय [ अनेक ] 20. 7.
many अत्त [ आत्मन् ] 7. 16. one's self
अत्तट्ठिय [ आत्मार्थित ]46. 2. made his own अत्तलद्धिय [ आत्मलब्धिक ]
60. 3. one who gets his alms him - self
अत्ताण [ आत्मन् ] 7. 17.
self
53
अत्थ [ अर्थ ] 56. 17.
money
अत्थ [ अर्थ ] 4. 13. an acquisition, wealth
अत्थ [ अर्थ ] 71. 4. obj
ect.
०
अत्थ [ अ ] 13. 12.
for
अत्थमिअ [ अस्तमित ] 38. 15. set
अस्थि [ आथन् ] 4. 11. a needy men अत्थु [ आस्तीर्ण ] 47. 1. spread
अदेन्त [ अ + ददत ] 37. 2. not giving अदोसयारी [ अदोषकारिन् ]
15. 11. innocent अद्ध [ अर्ध ] 12. 15. half अद्धभरह [ अर्धभारत ] 64. 2. the half of India
अधम्म [ अधर्म ] 4. 1. irreligion
अनियत [ अनिवृत्त' ] 56.21.

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not turned back अनुग्गह [ अनुग्रह ] 62. 8,
favour अन्तरिअ [अन्तरित] 13.4.
hidden अन्तरेणं 21. 22. without अन्तेवासिण [ अन्तेवासिन् ]
59. 12. a pupil अन्दोलेन्त [ आन्दोलयत् ]
42. 5. swinging,
rocking अन्धयार [ अंधकार ] 25.
21. darkness अन्धारया [ अन्धकारता ]
23. 23. darkness अन्न [ अन्य ] 25. 16.
another अन्नत्थ [ अन्यत्र ] 29. 9.
elsewhere अन्नदा [ अन्यदा ] 9. 3.
on some other
occasion अन्नया [ अन्यदा ] 6. 1.
on some other
time अन्नहा [ अन्यथा ] 8. 2.
otherwise अन्नाण [ अज्ञान ] 35. 1.
ignorance अन्नेसण [ अन्वेषण ] 48.
2. a search अन्नोन [ अन्योऽन्य ] 17.
14. mutual अपच्छ [ अपथ्य ] 70. 21.
unwholesome अपडिबन्धया [अप्रतिबन्धता]
61.14. non-attach
ment अप्प [ अल्प ] 11. 16.
Sinall, little अप्पणोच्चय [ आत्मीय ] 72.
16. belonging to
himself (N.) अपत्थाव [ अप्रस्ताव ] 26.
5. improper occa
sion अप्पमत्त [ अप्रमत्त ] 23.
3. careful अप्पाणय [ आत्मक ] 58.2.
one's self अबालिस [ अबालिश ] 45.
23. not a fool

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55
nuous
अभय [ अभद्रक] 59.
16. not good अभव्व [अभव्यक] 35. 12.
one is who is averse
to absolution अभिमुह [ अभिमुख ] 69.
23. opposite, face
to face
अबोह [ अबोध ] 59. 21. ।
ignorance अबाहि [ अधि ]64. 4..
ignorance अब्भङ्गि [अभ्यङ्गित] 46.
21. was made to
take bath अब्मत्थणा [ अभ्यर्थना ]
4. 4. a request अब्भन्तर [ अभ्यन्तर ] 8.
12, within अब्महिय [अभ्यधिक ] 15.
14. much अब्भुट्ट [अभि+उद्+स्था ] 14.6, to receive,
to welcome अब्भुट्टिअ [ अभ्युत्थित ] 7.
11. welcomed,
received अब्भुद्धरिअ [अभ्युध्धृत] 7.
1. lifted up, made
prosperous अबम्भ [ अब्रह्म ] 72. 6.
want of celibacy अभग्ग [ अभग्न ] 4. 13.
unbroken, conti.
अभिहाण [ अभिधान ] 23.
3.a name अमय [ अमृत ] 25. 17.
nectar अमरिस [ अमर्ष ] 51. 14.
anger अम्मापिड [ मातापितरौ ]36.
5. parents अम्हारिस [ अस्मादृश ] 92.
12. like us अयगर [ अअगर ] 20.21.
a python अयण्डमि [ अकाण्डे ] 69.
17.all of a sudden अयाणमाण [ अजानत् ] 40.
23• not knowing

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56 अयाल [ अकाल ] 19. 24. ।
improper time भरणीपओअ [ अरणीप्रयोग ]
38. 16. the process of rubbing the blocks of Arani-wood for
lighting fire. अरह [अरति] 63..16. de
jection अरिमद्दण [अरिमर्दन] 4. 1.
one who crushes
his enemies भलत्तय [अलक्तक] 47. 17.
a red dye भलिय [ अलौक ] 25. 22.
falsehood मलुद्ध [ अलुब्ध ] 4. 4.
not greedy - भवक्कम [अव+क्रम् 1
27. 25. to move अवक्खंद [अवस्कन्द ] 10.
4. an attack अषगाढ 63. 10. bathing
| अवणय [ अवनत ] 34. I
25. bent down अवणिज्जन्त [ अपनीयमान ]
44. 2. being re
moved अवणीय [ अपनीत ] 22.
7. removed - अवणे [ अप+नी ] 70.
11. to remove अवणोयण [ अपनोदन ] 22.
4. removing अवस्थन्तर [ अवस्थान्तर ]
10. 12. another
condition अवयार [ अपकार ] 32.
18. ingratitude अवयार [ अवतार ] 13.
20. an incarnation अवर [ अपर ] 8. 17.
another अवराह [ अपराध ] 28.
4. a fault 1 अवरुण्ड [D. ] 18.
24. to embrace
अवलोय [ अव+लोकय् ] . 10. 18. to observe

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57
अवलोयण [ अवलोकन] 44.
4. seeing अवसाण [ अवसान ]
45. 14. an end अवस्स [ अवश्यम् ] 7. 15.
certainly अवहरिअ [ अपहृत ] 51.
18. brought, car
ried
अवहरिय [ अपहृत ] 10.
5. kidnapped अवहाण [ अवधान ] 41.
14. attention अवहार [ अपहार ] 80. 5.
taking off 1 अवहीर [अवधीरयू ]
60. 11. to disre
gard अवावाइअ [अव्यापादित ]
8. 20. without
being killed अवि [ अपि] 18. 13.
even अविनाय [ अविज्ञात] 18. |
15. unknown
अविवाउग [अविवादक]51.7.
one who does not
contest the claim अविवेग [ अविवेक ] 76. ____17. want of dis
crimination अविसअ [ अविषय ] 28.
6. not the ground 1 अवे [ अप+इ ] 70. ___- 18. to go away 1 अवेक्ख [ अप+ईक्ष् ]
28. 21. to expect अव्वत्त [अव्यक] 21.
____18. indistinct असणी [ अशनि ] 28. 26.
a thunderbolt असद्द [ अशब्द ] 14. 4.
indistinct असमत्थ [ असमर्थ ] 13.
14. unable असयालम्बण [असदालम्बन]
57. 23. false
supports असिह [ अशिष्ट ] 24. 8.
incivil
vn

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असुइय [ अशुचिक ] 76. 16. impure
असुहय [ असुखक ] 7. unpleasing
असेस [ अशेष ] 41. 19.
all असोयव्वभासी [ अश्रोतव्यभाषिन् ] 72, 5. speaking what is unworthy to hear
असंजाय [ असंजात 19. 6. unfledged
असंपज्जमाण [ असंपद्यमान ] 68. 12, not being obtained
असंपाहय [ असंपादित ] 68. 15. not obtained
असंतु [ असंतुष्ट ] 4. 5. dissatisfied
अह [ अथ ] 6.11. now अहन्नया [ अधन्यता ] 76.
6. misfortune अहम्म [ अधर्म ] 3. 2. irreligion
अहवा [ अथवा ] 47. 19.
or
58
अह्राउय [ यथा+आयुः ] 4. 15. according to the fixed period of life
अहाउक्खय [ यथायुःक्षय ] 63. 8. the comp
letion of the due
period of life
अहासन्निहिय यथासंनिहित] 80. 10. as were
near
[ यथासंयमं ] 59. 10. with proper constraint
अहा संजमं
अहिओय [ अभियोग ] 35. 12. casting a slur (N.)
अहिगय [ अधिगत ] 4.5. obtained, possessed अहिघाय [ अभिघात ] 17. 5. a stroke
अहिज्जिय [ अधीत ] 78.
19 learnt
अहिट्ठिअ [ अधिष्ठित ] 53. 6. presided by

Page #302

अहिणव [अभिनव ] 11.
10. new अहिनिवेस [ अभिनिवेश ]
8. 1. a resolution अहिप्पाअ [ अभिप्राय ] 7.
12. an opinion अहिप्पेय [ अभिप्रेत ] 34.
7. desired अहिभूय [ अभिभूत ] 21.
12. overpowered अहिमन्तय [अभि+मन्त्रयू]
71. 25. to speak अहिमय [ अभिभत ] 45.
6. respectful, co
urteous अहिमाणी [अभिमानिन् ] 27.
18. proud अहिमुहं [ अभिमुखं ] 41.
2. towards अहिय [ अधिक ] 4. 8.
much महिय [ अहित ] 71. 4.
unbeneficial अहिययर [ अधिकतर ] 8.
12. much more
अहिराम [ अभिराम ] 31.
9. beautiful अहिलसिय [भभिलषित ]
23. 25. a thing
desired अहिलास [ अभिलाष ] 77.
3. a desire अहिव [ अधिप ] 35. 22.
a lord * अहिसिच्च [ अभि+विच्]
4. 21. to sprinkle अहोपुरिसिय [अधःपुरुषता]
7. 3. the state of
being a low man अहोरत्त [ अहोरात्र ] 38.
10. day and night अंमुमाली [ अंशुमालिन् ]
38. 19. the sun आइअ [ अदिक ] 35. 6.
beginning from आत्थिण्ण [आस्तीर्ण] 31.18.
scattered over Wआइस [ आदिश ] 14.
18. to order

Page #303

आउ [ आयुः ] 83. 12.
life आउच्छ [ आ+पृच्छ ] 8. 23. to beg permi
ssion आउल [ आकुल ] 41. 17.
full of आउसो [ हे आयुष्मन् ] 57.
24. oh, long-lived
one आओ [ आहो ] 47. 8.
a particle to show
an alternative आओहण [ आयोधन ] 10.
8. a battle आकरसिय [ आकर्षित ] 54.
5. attracted आक्खित्त [ आक्षिप्त ] 55.
12. flushed आगअ [आगत ] 10. 2.
came आगइ [ आकृति ] 9. 10.
a shape आगडिअ [आकर्षित] taken
मागन्तुग [ आगन्तुक ] 61.
21. a new comer आगम्पयन्त [ आकम्पयत् ]
38. 2. shaking आगइ [ आकृति ] +5.5.
a shape आघासिय [ आघोषित ] 80.
4. proclaimed आचिक्ख [आ+चक्षु ]
2. 8. to tell आचिक्खियव्व [आरव्यातव्य]
18. 20. worthy to
be spoken आणत्ती [ आज्ञप्ति ] 71.
23. an order आणन्दिय [ आनन्दित ] 43.
10, pleased आणयकप्प [ मानतकल्प ]
4. 14, the Kalpaheaven called
Anata Wआणयण [आनयन] 13.
13. bringing आणव [ आ+ज्ञापय् ] 7. 15.
to order

Page #304

आणा [ आज्ञा ] 49. 2. ।
an order आणिअ [आनीत ] 75. 1.
brought आणीय [ आनीत] 14. 8.
brought आणे [आ+नी ] 22. 20.
to bring आभोइय [ आभोगित ] 69.
15. known आमगब्भपाय [आमगर्भप्राय]
7. 17. like an
unripe foetus आम [ आम ] 48. 17. an
indeclinable आयइ [ मायति ] 73. 21.
future आयङ्कण [ आकर्षण ] 41.
21. pulling down आयडिय [आकृष्ट ] 31. 2.
drawn • आयण्ण [+कर्णय ]
13. 2. to hear आयण्णण [ आवर्णन ] 44.
8. hearing
आयण्णिय [ आकर्णित ] 50.
1. heard आयत्तीकय [ आयत्तीकृत ]
62.15- taken under
his control आययण [ आयतन ] 55.
3. a place - आयर [ आ+चर ] 56.
18.:to practise, to
follow आयरिय [ आचार्य ] 56.
12. a preceptor आयरिय [आचरित ] 19.
23. practised आरक्खिय [आरक्षक ] 15.
a 19. a policeman आरद्ध [ आरब्ध ] 41. 13.
begun . आरम्भ 57. 1. sinfnl
activity आराव 82. 16. a sound आरोग्ग [ आरोग्य ] 72.
___51. good health आरोविय [ आरोपित ] 15.

Page #305

3. placed. आल [ D. ] 29. 1. a
calumny आल [ D. ] 51. 9. a
false imputation आलअ [ आलय ] 15.
18. a residence आलदायग [ आलदायक ]
51.11.an accuser आलाव [ बालाप ] 42. 2.
singing आलिद्ध [ D. आश्लिष्ट ]
21. 5. embraced,
covered over आलिन्दग [ आलिन्दक ] 66.
19. a terrace आलिहिय [ आलिखित ] 71.
23. drawn आलोइअ [ आलोचित ] 63.
8. confessed a sin आलोइय [ आलोचित ] 6.
16. thought about आलोचिय [ आलोचित ]
46. 22. thought, consulted
आलेख [ आलेख्य ] 44.
15. painting आवइ [ भापद् ] 21. 8.
difficulty आवडिय [ आपतित ] 10.
7. took place आवनसत्ता [आपनसत्त्वा ]
13. 9. pregnant आवया [ आपद् ] 29. 14,
calamity आवज्जिय [ आवर्जित ]
46. 1. won over आवाय [ आपात ] 7. 9. a
result आवाअ [आपात ] 17.
18. an attack आवासिअ [ आबासित ]
15. 2. encamped आवरण [ आपूरण ] 34.
13. fulfilment आसय [आशय] 15. 7. a
motive आसव [ आरव ] 56. 21.
influx of actions आसंक [आशंका ] 49.

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63
16. a doubt आसेवण [ आसेवन ] 58.
13. practising आसेवियव्व [आसेवितव्य ]
71. 1. should be
followed - आहार [ आ+ह ] 22.
14, to eat Jआहिण्ड [ आ+हिण्ड् ]
5. 13. to walk इओ [ इतः ] 4. 14. here इट्ठ [ इष्ट ] 37. 12. desi
red इट्ठा [ इष्टिका ] 50. 22.
a brick इट्ठया [ इष्टिका ] 38. 22.
a brick इत्थि [ श्री ] 28. 20. a
woman इत्थियत्ता [ स्त्रीव ] 5. 15.
the state of being
a woman इत्थिया [ स्त्री] 13. 16.
a woman
इन्दजाल [ इन्द्रजाल ] 47.8.
a magic show इन्दिय [ इन्द्रिय ] 57. 17.
an organ of sense इयर [ इतर ] 8. 15. an
other इयाणि [ इदानिम् ] 34. 16.
at present इसि [ ऋषि ] 60. 9. a
sage इहई [ इह ] 11. 7. here इहलोग [ इहलोक ] 64.
8. this world ईइस [ ईदृश ] 10. 14.
of this sort ईसाण [ ईशान ] 63.9.
the name of a
heaven ईसि [ ईषत् ] 54. 7. little;
33. 2. lightly उक्कड [ उत्कट ] 44. 1.
powerful उकण्ठिय [ उत्कण्ठित ] 43.
10. made anxious

Page #307

उत्तिय [ उत्कर्तित ] 31.
20. torn उक्वित्त [ उत्क्षिप्त ] 80.
3. raised up उग्गअ [ उद्गत ] 28. 18.
rose
उग्गम [ उद्गम ] 4. 8.
blossoming, advent उग्गय [ उद्गत ] 10. 18.
grown उग्घाभ [D.] 31. 8.
a heap / उग्धाड [ उद+घाटय ]
61. 2. to open उचिय [ उचित ] 5. 8. fit उच्चलिअ [ उच्चलित ] 11.
9. started उचिंध [ उचिह्न ] 43. 14.
bearing the pro
minent marks. उच्छन्लत [ उत्सरत् ] 42.
1. rising high उच्छलिय [ उत्सारित ] 41.
15. thrown up
उच्छंग [ उत्संग ] 43.
20. a lap उच्छाह [ उत्साह ] 39.
22. zeal उज्जय [ उद्यत ] 62. 21.
to be prepared उज्जाण [ उद्यान ] 56. 5.
å garden उज्जोय [ उद्योग ] 59.9.
attempt उज्झियव्व [ उज्झितव्य ]
57. 4. must be
abandoned उहाइअ [ उत्स्थापित ] 80.
11. raised उद्विअ [ उत्थित ] 14.
____12. got up उट्ठिया [ भोष्ठिका ] 25.
4. the hollow beneath the lips (2)
(N.) 'उड [ पुट ] 16. 9.
folding उण [पुनः ] 5. 19. again - उत्तम्म [ उद्+तम् ] 11.

Page #308

15. to feel mise- ।
rable उत्सरावह [ उत्तरापथ ] 8.
17. a northern
country उत्तरामुहं [ उत्तरामुखं ]
towards north. उत्तरीम [उत्तरीय ] 4.
19. an upper
garment उत्तिमंग [ उत्तमा ] 13.
7 a head उत्थरिय [ अबस्तृत ] 63.
14. came upon उदा [ उदय ] 63. 6.
rise उदय [ उदक ] 14. 8.
water उदासीणय [ उदासीनक ]
51. 20. indifferent उद्दाम 41. 19. freely
growing उहिसिऊण [ उद्दिश्य ] 39. ___ 17. referring to
उहेस [ उद्देश] 16. 4. a
place उद्देहिय [ उपदेहिका D. ]
30.25. white ants उद्ध [ अर्ध] 12. 15.
high उद्धदेहिय [अर्ध्वदेहिक ]
69. 13. a cere
mony after death उखुर 17. 6. mad उपादेअ [ उपादेय ] 58.
2. a thing worthy
to be accepted उप्पव्वइम [ उत्प्रनजित ]
74. 11. left off the life of a re
cluse उप्पंक [ D.] 32. 6. a
collection दै. ना.
९. १०६. उप्पाम[-उत्पाद causal of पद् ] 37.
1. to produce उप्पाहअ [ उत्पादित ] 10.
5. produced, happened

Page #309

उपाय [ उत्पान]9. 4. an upward jump उपायणी [ उत्पादिनी ] 47. 14. producer उप्फुट्टण [ उत्स्फोटन ] 75. 10. cracking उप्कालिr [ D. ]
67.
20. told स. हे.
८. २. १७४.
उप्फुल्ल [ उत्फुल ] 13.19. blossomed, fully
wide
उप्पेइड [ उद्भट D. J43. 14. steep दे. ना. १. ११६.
उब्भड [ उद्भट ] 31. 12.
raised
उन्भन्त [ उद्भ्रान्त ] 44.
8. struck with terror
उम्मग्ग [ उन्मार्ग ]
47. 12, a wrong path उम्मूलन्त [ उन्मूल्यत् ] 38. 3. uprooting
उयअ [ उदक ] 10. 23.
water
उयन्त [ उपान्त ] 17. 5. a side
66
उयय [ उदय ] 21. 9. rise
उयर [ उदर ] 4. stomach
22.
उरूया [ ऊरु ] 82. 18. chest
उल [ कुल ] 20. 20. collection
a
उल्लय [ आर्द्र ] 38. 22.
wet
उवभोग [ उपयोग ] 69. 14. a higher consciousness
उवगणिय [ उपगाणत ] 53. 7. counted
उवगय [ उपगत ] 59. 7.
gone
उवगूढ [ उपगूढ ] 42, 2 embraced
उवत [ उपांग ] 77. 5. a sub-limb
उवचिय [ उपचित ] 44. 8. gathered
उवज्जण [ उपार्जन ] 4. 5. earning

Page #310

67
उपज्जिअ [ उपार्जित ] 6. ।
21. earned 1 उवजिण [ उप+अर्ज ]
37. 7. to earn उवट्ठिअ [ उपस्थित ] 65.
14. came up उवट्ठिय [ उपस्थित ] 18.
4. stood near - उवणिमन्त [ उप+निम
न्त्रयू ] 55. 4. to
invite उवणिय [ उपनीत ] 42.
4. brought Vउवणे [ उप+नी ] 11.
2. to bring उबद्दव [ उपइव ] 3. 2.
a calamity उवभुत्त [ उपभुक्त ] 65.
13. enjoyed उबयार [ उपचार ] 35.
20. courtesy उपरत्त [ उपरक ] 63.
13. faded, lost
colour उपरि [ उपरि ] 76. 6.
above
उपरोह [ उपरोध ] 28.
10. obdience 1 उपलक्ख [ उप+लक्ष ]
.. 9. 7. to observe उवलद्ध [ उपलब्ध ] 18.
10. obtained उवलब्भ [ उपलाभ ] 44.
23. acquisition उववण [ उपवन ] 57. 9.
a garden उववन्न [ उपपन्न ] 5. 16.
born उववाअ [ उपपात ] 63.
20. birth . उवविट्ट [ उपविष्ट ] 4. 1 17. sitting; sat उवसग्ग [ उपसर्ग ] 59.
17. a calamity उवसन्त [ उपशान्त ] 41.
1. satisfied उवसम [ उपशम ] 7. 8.
peace of mind उवसंहर [ उप+सम्+]
7. 4. to take back 1 उवसाम [उप+शामय् ]
59. 20. to pacify

Page #311

उवचामण: [ उपशामन ]59 22. pacification
उवहसणिज्ज [ उपहसनीय ]
7. 3. fit
to be
laughed at
उवाअ [ उपाय ] 11. 14. a remedy
उवारिय [ उद्वारित ] 77. 1. apart, separated
उवारूढ [ उपारूढ ] 37.
ascended,
19.
went up
√ उवे [ उप + ] 19. 21.
to come to
√ उव्वट्ट [ उद् + वृत् ] 5. 13. to return
√ उव्वह [ उद्वह् ] 6. 20. to carry उव्वेअ [ उद्वेग ] 24. 3. dejection
उवेव्व [ उद्वेग ] 48. 19. dejection
उस्सुंक [ उच्छुल्क ] 46. 4. without duty
or tax
68
ऊण [ उनः ] 6. 12. less, ऊसुअ [ उत्सुक ] 9. 8. eager
ऊसुय [ उत्सुक ] 44. 4. enthusiastic
एक्क [ एक ] 19. 1. one एक्कलालस [ एकलालस ]
13. 1. one having the sole desire
एक्कवीस [ एकविंशति ]83.
12. twenty one पक्कसि [ एकशः ] 74.24. once (N.)
एग [ एक ] 6. 18. one एगत्त [ एकत्र ] 61. 3. at one place एत्थ [ एकत्र | 19. 13. together
गन्त [ एकान्त ] 73. 1. sole
एग पर [ एकपदे ] 28.20. at the same time
एगराअ [ एकरात्र ] 79. 1. one night

Page #312

69
.
एगल्ल [ एक+ल ] 78. 20. ।
alone, solitary एगागी [ एकाकिन् ] 13.
3. alone एहि [इदानीम् ] 26.
21. thus एत्तः [ अतः ] 83. 15.
from here एत्तिय [ एतावत् ] 39.15.
this much पत्थ [ अत्र ] 19. 10.
here एत्थंतरम्मि [ अत्रान्तरे ]
5. 12. in the
meantime एइहमेत्त [एतावन्मात्र ] 64.
6, this much only एय [ एतद्) 18. 5. that,
this एरावण [ ऐरावण ] 38.
4. the elephant of Indra
ओच्छइय [ अवच्छादित ]
31. 20. covered ओयर [अवतार] 3. 5. ___descent (N.) मोवाइय [ उपयाचित ] 20.
4. a request to a
deity with a vow ओयास [ अवकाश ] 31.
15. space आसत्त [भवसक] 43. 8.
attached ओसरिअ [ अपसृत ] 81. ___18. gone away ओसंह [ औषध ] 70. 2.
a medicine ओसहि [ ओषधि ] 10.21.
an herb - ओसार [ अपसारय् ]
6. 8. to take aside ओसारिअ [ अपसारित ]
38. 7. removed ओह [ ओघ ] 17. 16. .
collection ओहसिय [ अवसित ] 41.
22. laughed at, mocked at
ओइण्ण [ अवतीर्ण ] 11.
4. descended

Page #313

ओहावणा [ अपभावना ] 7.
17. disrespect,
disregard ओहि [ अवधि ] 69. 15.
a kind of knowledge (N.)
कइवय [ कतिपय ] 14. 1.
some कवि [ केऽपि ] 9. 2.
some करण [ कृते ] 15. 17.
for the sake of कचायणि [ कात्यायनी ] 32. ... 8. Katyayani go.
ddess कज्ज [ कार्य ] 49. 8.
action कट्ठ [ काठ ] 30. 19.
fuels कटुं [ कष्टं ] 60. 9. an
interjection to
express regret कडअ [ कटक ] 43. 19.
a jutting rock कडेवर [ कलेवर ] 20.
17. a body
कडू [ कृन् ] 32. 22.
to pull कडिय [ कृष्ट D. ] 82.
13. drawn कणइ [ D.] 17. 2. .
branch (C.) कणवीर 30. 18. a kind
of red flowers कणियकुण्डय [कणिककुण्डक]
76. 16. grain with
husks (N.) कण्णिय [ कर्णित] 12. 16.
barbed कत्ति [ कृत्ति ] 31. 14.
a skin (N.) कत्ती [ कुतः ] 57. 10.
from where कत्थ [ कुत्र ] 67. 3.
where कत्था [ कुत्र+अपि ] 44. 6.
at some place कप्प [ कल्प ] 11. 18. a
condition कप्पतरु [ कपतरु ] 4. 10.
a desire-yielding celestial tree

Page #314

71
कबन्ध 31. 12. a skele.
ton कम [क्रम ] 26. 11. order कम [ क्रम ] 44. 9. a
foot कमलायर [ कमलाकर ] 4.
9. one having the clusters of lotuses,
a lake कम्म [ कर्मन् ] 5. 17.
action कम्मयर [ कर्मकर ] 66.
2. a servant कय [ कृत ] 4. 1. done कय [क्रय ] 16.15. pur
chase कयग्ध [ कृतघ्न ] 34. 21.
ungrateful कयत्थ [ कृतार्थ ] 53. 23.
one with his
object fulfilled 1कयत्थ [ Denomina
tive from कदर्थ ]
60.9. to maltreat कयत्थणा [ कदर्थना ] 25.
25. trouble
कयस्थणा [ कदर्थना ] 62.
___. maltreatment कयन्त [कृतान्त ] 18. 18.
god of death कयन्नु [ कृतज्ञ ] 64. 8.
grateful कयन्नुया[ कृतज्ञता ] 35. 6.
gratitude कयलफल [ कदलफल ] 38.
- 14. plantains कयलि [ कदली ] 43. 5.
a plantain-tree कयाइ [ कदापि ] 11. 21.
perhaps कयार [ D. ] 20. 17.
a heap of grass
दे. ना. २. ११. करङ्क 31. 6. a skeleton करण 37. 16. a day
division करणिज्ज [ करणीय ] 5. 8.
ceremony; 42. 13.
fit to be done करयल [ करतल ] 10.
11. a palm करवाल 31. 16. a sword

Page #315

कल 42. 5. sweet and indistinct
~ कल 60. 24. to think कलत्त [ कलत्र ] 4. 4. a wife
कलमल [D] 72. 5. filth
कलकल [ कलकल ] 10. 6. hue and cry कलस [ कलश ] 4. 21.
a pot
कलाव [ कलाप ] 5. 10. a cluster
कलिल [ D. ] 41. 17. full of; see पाइअच्छी. कल [ कल्य ] 10. 17. yesterday
कल्लाण [ कल्याण ] 45.5. benefit; highest good
कवड [ कपट ] 80. 1. falsehood, deceit
कवाल [ कपाल ] 32. 1. a skull
कव्वाय [ क्रव्याद ] 21. 2. a carnivorous animal
72
कसब्व [D] 32. 5. covered over दे.
ना. २. ५३
कसाय [ कषाय 141. 15. astringent
कट्टारअ [ D. ] 13. 6. a small sword दे. ना. २. ४.
√ कह [ कथ् ] 23. 18.
to tell
काहं [ कथम् ] 18. 16.
how
कहंचि [ कथंचित् ] 18. 18.
somehow
कहा [ कथा ] 23. 18. a story
कहि [ कुत्र ] 18. :11.
where
कहिंचि [ कुत्रचित् ] 23.
13. somewhere
कहिंपि [ कुत्र + अपि ] 50. 18. somewhere
काउं [ कर्तुम् ] 13. 8. to
do
कंठाहरण [ कण्ठाभरण ] 79. 14. a necklace

Page #316

कायव्व [ कर्तव्य ] 7. 15. | किलिट्ट [ लिष्ट ] 64. 17. should be done
bad • कारव [ कृ causal ] किलेस [ क्लेश ] 21. 8. 55. 22. to get
trouble, exhausdone
tion कालक्खेव [ कालक्षेप ] 27.. किसत्तण [प्रशस्व ] 68. 18. delay
___14. thinness कालदोस [ कालदोष ] 3. किंचि [ किंचित् ] 48. 2. the blemish of
23. something time
किंपमाण [ किंप्रमाण ] 50. कालरत्ती [ कालरात्रि ] 47.
25. How many 14 the night of annihilation
किंपाग [ किंपाक] 47. 13.
a fruit sweet in काराविध [ कारित ] 7.
taste and bitter 1. made
in result किच [ वृत्य ] 47. 14.
किंपुरिस [ किंपुरुष ] 43. an act
6. a kind of deकिच्छसजा [ कृच्छसाम्य ] migods 70. 17. difficult
कीइस [ कीदृश ] 30. 25. to be cured
of what sort किण्ह [ कृष्ण ] 25. 18.
1 कील [ क्रीड् ] 17.9. black
to sport किमङ्ग [ किम्+अङ्ग ] 46.
कीला [ क्रीडा ] 6. 1. 17. what then
sport किरिया [क्रिया ] 64. कोस [ कीरश ] 6. 19. 11. action
how

Page #317

74
.
कओ [कुतः ] 9. 16.
whence कुच्छि [ कुक्षि ] 4. 16.
a womb कुमारभुत्ति [ कुमारभुक्ति ]
58. 22. for the maintenance of the status of a
prince कुरव [ कुरषक ] 11. 8.
a kind of a tree कुलउत्तग[ कुलपुत्रक ] 56.
7. the son of a
noble family कुलउत्तय [ कुलपुत्रक ] 15.
19. a man born in a good family -a term of add
कुसल [ कुशल ] 7. 7.
clever कुहार [ कुठार ] 62. 20.
___an axe, a hatchet कूड [ कूट ] 67. 24. a
peak . कूरहिययत्तण [करहृदयत्व ]
42. 11. cruel
heartedness कुल 39. 9. shore केत्तिय [ कियत् ] 39. 19.
how much केस [ केश ] 12. 15.
hair
ress
- कुव [ कुप् ] 10. 1. ____to be angry . कुविय [ कुपित ] 44. 4.
angry कुसुमाउह [ कुसुमायुध ]
9. 23. the god of love
कोउहल्ल [ कुतूहल ] 43.
21. eagerness कोट्टिम [ कुटिम ] 44. 16.
a floor कोडि [ कोटी ] 16. 16. '
a crore कोदण्ड 12. 16. a bow कोल [ D. ] 16. 22. a
boar कोलाहलीका [कोलाहलीवृत]
72. 2. made to raise a great cry

Page #318

75
कोस [ कोश ] 4. 10. a . bud, a treasure कोह [ क्रोध ] 25. 21.
anger
खइय [ खादित ] 30. 25.
eaten खओवसम [क्षयोपशम ]
59. 7. partial destruction and
pacification (N.) खग्ग [ खड्ग] 10. 22.
a sword खचिय [ खचित ] 4. 18.
studded Wखण्ड [ खण्डय् ] 54.
6. to break खन्ती [ शान्ति ] 25. 21.
forgiveness खन्ध [ स्कन्ध ] 31. 2.
a trunk Vखम [ क्षम् ] 34. 6.
to forgive खमासमण [क्षमाश्रमण ]
59. 12. one of a high order of recluses
खम्भ [ D. स्तंभ ] 44.
14. a pillar खन्ध [ स्कन्ध ] 4. 10. a
shoulder खय [क्षय ] 21. 3. des
truction खलण [ स्खलन ] 20. 18.
obstruction खलिअ [ स्खलित ] 64.
12. a fault खलिय [ स्वलित ] 53.
10. a fault - खलियार [खलबत्
आचर् ] 59. 16. to
act like villains खसर [ कसर ] 70. 12.
itches खामिय [क्षामित ] 78. 5.
pardoned खायव्व [ खातव्य ] 71.7,
should be obser--
ved Vखाव [ खाद् ] 82.2.
to eat खि [ क्षिति ] 16. 9.
earth

Page #319

76
खिज्ज [ खिद् ] 35.
1. to be dejected खित्त [ क्षिप्त ] 17. 18.
thrown खीण [ क्षीण ] 21. 4.
exhausted खीणया [ क्षीणता ] 11.
6. fatigue (N.) खीर [ क्षीर ] 19. 21.
milk खु खलु ] 6. 17. verily - खुड [ D. ] 42. 4.
to fall loose खुडिय [ D. ] 41. 16. ___got loose सि. हे.
गअ [ बस ] 6. 4. went गच्छ 59. .24. monas.
tery गज्जिय [ गाजत ] 43. 8.
roaring गत्त [ गात्र ] 14. 4. limbs गद्दब्भ [ D. ] 17. 11.a
shrill noise दे. ना.
२. ८२. गन्तव्व [ गन्तव्य ] 8. 13.
should go गन्धव्व [ गन्धर्व ] 41. 13.
a kind of demi
gods
- खुह [ क्षु ] 38. 5. .
to be agitated खुहा [ क्षुधा ] 21. 12.
hunger खेडिया [ D. ] 75. 2. a
turn खेत्त क्षेत्र] 29. 1. a field खेल्लणय [ क्रीडनक ] 10.
15. a toy खोह [ क्षोभ ] 70. 21.
disturbance
गब्म [ गर्भ ] 68. 13. a
foetus गब्भहर [ गर्भगृह ] 31. 20.
the inner temple 'गम्भिण [ गर्मिन् ] 34.
3. full of गम्मए [ गन्तुम् ] 37. 20.
to go गग्गय [ गद्गद ] 32. 15.
choking गय [ गज ] 17. 3. an
elephant

Page #320

गयणगाणिणि मगनगामिनी] | सह [ ग्रह ] 31. 6. a 11. 3. taking up
kind of ghosts to the sky
गहिय [ गृहीत ] 4. 11. गश्य [गुरुक ] 20. 21. big
held, taken गरुयया [ गुरुता ] 10. 9.
'गामिय [ गामिन्+क ] 37. bigness
15. going to गवस्व [गवाक्ष ] 44. 15.
गाहिम [ प्राहित ] 5. 10. a window.
made to study गवल [ गवल ] 12. 15. a
गिद्ध [ गृध्र ] 31. 5. a wild buffalo
vulture गविट्ठ [ गवेषित ] 21. 8. गिहवइ [ गृहपति ] 65. searched for
19. a house-holder - गवेस [ गवेषय् ] 20. गिहासम [गृहाश्रम ] 56. 22. 9. to
a householder's गवेसण [गवेषण ] 19. 14.
life search
गिही [ गृहिन् ] 57. 24. गवेसाविय [ गवेषित ] 79. a householder
___3. searched after गिहीयत्तण [गृहीतत्व] 11. गवेसिय [ गवेषित ] 79.
10.learning, atta22. searched for
ching गव्व [ गर्व ] 6. 20. pride गीय [ गीत ] 60. 16. a गह [ ग्रह ] 23. 19.
song ___to-hold
गुग्गुलु 32. 2. a partiगह [ ग्रह ] 27. 5. a
cular fragrant planet- Rahu
gum-resin

Page #321

गुंठ [D] 47. 12. a bad horse दे. ना.
२. ९१.
गुणरयण [ गुणरत्न ] 64.
12. the best of merits
/ गुलगुल [ D. Onometo. ]
38. 5. to roar गुलिया [ गुलिका ] 24. 25. a pill
गेरुय [ गैरिक ] 15. 3. red clay
/ गेण्ह [ गृहू ] 8. 16. to hold
गोणत [D] 70. 9. a physician's bag गोपय [ गोपद ] 25. 18. a puddle
गोरव [ गौरव ] 36. 24. greatness गोवालदारय [ गोपालदारक ]
60. 21. the son of a cowherd (a term of contempt)
घट्टण [ घट्टन ] 55. 10. rubbing
78.
√ घड [ घटयू ] 20. 1. to form
घण्टय [ घण्टक ] 32. 7. bell
a
√ घत्त [ D. क्षिप् ] 22. to throw far. Z.
40.
८. ४. १४३.
घर [ गृह ] 29. 1. a house धरणि [ गृहिणी ] 46. 1.
a wife
घरावास [ गृहवास ] 56. 16. dwelling in the house, a ho useholder's life
घरिणि [ गृहिणी ] 14. 12. a wife
घाअ [ घात ] 19. 5. dest
ruction
घाय [ घात ] 12. 23. a wound
/ घाय [ हन् ] 35. 13. to kill
घायण [ घातन ] 35. 17. killing
√ घेप्प [ गृह् ] 29.19. to be held, to be outraged (pass.)

Page #322

√ [ D. गृह् ] 40. 13. passive be taken
-can
तूण [ गृहीत्वा ] 13. 2. having taken
घोणा [ घोणा ] 17. 5.
a nose, a snout
√ घोर [ D. ] 20. 19.
to snore
√ चअ [ D. शक ]70. 3. to be able सि. हे. ८. ४. ८६.
उ [ चतुस् ] 24. 15. four
चरचरण[चतुश्चरण] 25.15. a quadruped चरणाण [ तुर्ज्ञान ] 66. 15. (N.)
उप्पह [ चतुष्पथ ] 82. 12. the place where four roads meet
बडयर [D] 8. 16. a group.
79
चत्त [ व्यक्त ] 56. 16. abandoned
चन्द [ चन्द्र ] 4. 8. the
moon
चमर 44. 7. a chowri चमार [ चमरी ] 44. 6. a yak
खम्म [ चर्मन् ] 31. 20. a hide
चरणगुण 62. 9. the quality of right conduct
चरणपरिणाम 57. 5. thought-activity in relation to right conduct
चरिअ [ चरित ] 62. 7.
an act
चरिम [ चरम ] 4. 16. last
चरि [ चरित ] 28.24. the mode, the way of life
रुक्म्म [ चरुकर्मन ] 82.
11. a sacrificial

Page #323

ceremony to offer oblation of
an
rice.
चलण [ चरण ] 13. 19.
foot
चलणसोय [ चरणशौच ] 11. 7. washing
of feet
चलिय [ चलित ] 44. 6. moving
चबणलिंग [ व्यवनलिंग ] 63. 17. a sign of fall
चवल [ चपल ] 44. 7. active, moving
चकमण [ चंक्रमण ]3.4. gait, movement
चाउवेज्ज [ चातुर्वेद ] 55. 6. one knowing four Vedas
चारण 43. 9. a kind of sages, a bard
चारय [D] 55. 22. a prison
80
चारि [ D. ] 77. 2. grass Guj. चार
चारिअ [ चारिक ] 7. 10. an alderman of the town
चारित्तमोद्दणीय [ चारित्रमोहनीय ]59. 8. a kind of action ( N. )
√ चिकिच्छ [ चिकित्स् ] 74.24. to diagnose
√ चिट्ठ [ D. स्था ] 22. 20. to stand, to wait
चिय [ चैव ] 76. 8. a particle of emph
asis
चिया [ चिता ] 14. 3.
a pyre
चिया [ चिता ] 30. 19.
pyre
चिय [ चैब ] 17. 18.
indeed

Page #324

81
चीर 15. 2. clothes चुअ [ च्युत ] 4. 15.
fallen चूय [ चूत ] 42. 6. ३
mango-tree चेश्य [ चैत्य ] 67. 4. a
sanctuary चे? [चेष्टा] 47. 3. an act,
movement चेटिअ [ चेष्टित ] 54. 5.
act, movement चेट्टिय [ चेष्ठित ] 33. 25.
action चेडिया [चेटिका] 5. 6. a
maid चेयणा [ चेतना ] 19. 9.
consciousness चेल्लअ [D. ] 60. 4. a
small boy, a small pupil Guj. चेलो,
चेलको 1 चोअ [चुद् ] 64. 12.
to impel, te drive चोरिय [ चौर्य ] 79. 19.
a theft.
छडाडोव [ छटाटोप ] 33.
2. display of a
flash छलिअ [छलित ] 54. 17.
cheated छाया 37. 1. beauty छिक्कं [ D. ] 38. 19.
touched छिन्न 52. 4. settled,
decided छिन्नकंकण 79. 13. with • a broken string छुरिया [ छुरिका ] 22. 8.
_a knife . छुहा [ क्षुधा ] 22. 4.
hunger छूढ [ D. ] 8. 14. de
posited 1 छोड [ मुच् ] 27. 8.
to unite, to
remove छेत्तन्तर [ क्षेत्रान्तर ] 17.
-1. another field छोडिय [ D. ] 34. 4.
united

Page #325

म [ यत् ] 10. 20: who,
which 1 जअ [ यत् ] 67. 22.
to try जइ [ यदि ] 9.8. if जओ [ यतः ] 10. 21.
because नक्ख [ यक्ष ] 43. 6. a
kind of demigods जच्च [ जात्य] 35. 24.
well-born जरिय [जर्जेरित ] 17.
5. worm out अडिया [ D. ] 69. 19.
became stiff 1 जण [ अन् ] 36. 24.
(causal) to produce जणय [ जमक ] 7. 2. a
father अणवस [ जनपद ] 71.
24. a country i. e. inhabitants of
the country जणवाम [ मनपाद ] 6.
15. a rumour
जन्न [ यज्ञ ] 35. 12. a
sacrifice जम्बाल 72. 4. moss
dirt जम्बुद्दीव [ जंबुद्वीप ] 3. 1.
the name of 2
continent जम्म [ जन्मन् ] a birth जम्मन्तर [ जन्मान्तर ] 32.
17. another birth जर [ वरत् ] 15. 2. old - अल [ज्वल ] 82.15.
to burn जलण [उवझन] 13. 8.
fire जलनिहि [ जलनिधि ] 37.
13 a sea मलय [जलद ] 12. 15.
a cloud जलयर [ जलचर ] 17. 8.
an aquatic animal जलहि [ अलधि ] 43. 8.
'an ocean नलोयर [बकोदर ] 69.
18. dropsy

Page #326

जस [ यशस् ] 15. 16.
fame
जह [ गया ] 19. 21. as जहहिअ [ यथास्थित ] 42.
10. just as it was अहा [ यथा ] 6. 19. as जहाजुत्तं [ यथायुक्तं ] 30.
8. as was proper जहारुह । यथार्थ ] 55. 6.
as befitting जहाविहं [ यथाविधं ] 59.
6. in a proper
manner जहासत्तीए [ यथाशक्त्या ]
67. 23. according
to might जदुत्तकारी [ यथोक्तकारिन् ]
63. 4. doing as
instructed जहोचिय [ यथोचित ] 8.
16. befitting जहोवइट्ट [ यथोपदिष्ट ] 52.
6. as preached जलोवलद्धिए [पथोपलब्ध्या
due to the powers
they have + जंप [ D. जल्प् ] 18.
20. to speak • जंपाव [causal जंपू
वच् ] 62. 14. to
make speak जाअ [ जात ] 5.5. born 1 जाअ [याचू ] 53,21.
to beg जाअ [ जात ] 6. 21.
collection जाईसरण [ आतिस्मरण ]
65. 14. the remembrance of pre
vious birth जाम [ याम ] 4. 17. a
time-measure जाम [ याम ] 82. 8. a
quarter जाण [ झा ] 50. 16.
to know जाणवत्त [ यानपात्र ] 37.
19. a ship जाणियव्व [ झातन्य ] 58.

Page #327

11. worthy to be known
नाणु [ जानु ] 16. 9. knees
जाय [ जाया ] 45. 1. a wife
जाय [ जात ] 16. produced
जाला [ ज्वाला ] 20. 2. flame
जाव [ यावत् ] 6. 8. as long as, when
जावज्जीवं [ यावज्जीवं ] 14. 21. throughout life
जावज्जीविअ [ यावज्जीवित] 35. 18. lasting to life
जिण्ण [ जीर्ण ] 30. 25.
worn out
28. 23.
जिय [ जित ] conquered
/ जीवाव [ जीवायू ] 24. 4. to make alive
जीविय [ जीवित ] 12.5. life
84
जीय [ जीव ] 14. 14.
life
जोह [ जिह्वा ] 69. 19. a tongue
√ जुज्ज [ युज् ] 6. 18. to be proper
जुझ [ युद्ध ] 17. 16. a battle
जुत्त [ युक्त ] 30. 6. proper, accompanied with
जय [ युग ] 21. 14. a pair जुवइ [ युवति ] 17. 13. a young woman
जुवराय [ युवराज ] 58. 21. an heir-app
arent
जुवल [ युगल ] 68. 2. a pair जुवलय [ युगलक ] 67. 17. a pair
जुवाणय [ युवक ] 12. 18. a youth जुंजुमय [D] 77. 1.

Page #328

85
.
।
kind of grass
Guj. जीजवो जूह [ यूथ ] 16. 20. a
herd जोइसिय [ज्योतिषिन् ] 49.
23. an astrologer बोग [ योग] 37. 16.
an auspicious mo
झंकार [ Onometo.] 43.
18. a ringing
sound झोण [ज्यान ] 62. 1.
meditation
ment
जोग [योग] 71. 4. pro
pensity, trend जोगिण [ योगिन् ] 62.
15. a recluse
practising Yoga मोग्गय [ योग्यता ] 78.
21. fitness जोणी [योनि ] 29. 2. an
origin जोव्वण [ यौवन ] 5. 17.
youth
ठइअ [ स्थापित ] 72. 1.
placed Vठव [ स्थापय् ] 64. 11. ---- to establish ठवणकुल [ स्थापनाकुल ] 60.
4. a family prohi. bited for alms to
a recluse ठाविअ [ स्थापित ] 71.
24. placed ठाविय [ स्थापित ] 40. 1,
fixed ठिअ [ स्थित ] 11. 8.
stayed ठिह [ स्थिति ] 8. 23.
condition ठिइ [ स्थिति ] 83. 8.age ठिय [ स्थित ] 22. 17.
stayed; com. 'डिय
झय [चज ] 31. 14. a
banner 1 झर [ D. क्षर ] 43.
18. to flow

Page #329

.
86
।
तत्थ [ तत्र ] 4. 1. there तन्दुल [ तान्कूल ] 82. 14.
- उज्य [ दह् pass ]
32. 2. to be
burnt + उस [ दंश ] 18. 2.
to sting डिण्डिम 15. 4. a drum
rice
सकिय [ D. पिहित ] 60.
___14. closed टोइम 32. 23. brought
बहाम [ स्नात ] 28. 17.
taken bath
तओ [ ततः ] 5. 12.
thence, from that तकर [ तस्कर ] 28. 13.
a thief तक्खणा [ तत्क्षणात् ] 10.
23. that very
moment तज्जणा [ तर्जना ] 17.
20. insult सड [ तट ] 47. 6. a
shore तण [तृण] 75. 14. grass
तमोवलित्ता [ तमोवलिप्ता]
47. 14. covered with darkness, full of the quality
of Tamas तय [ तद् ] 11. 2. that तल्लिच्छ [ तलक्ष्य ] 56. ___14. solely devoted
to तल्लिच्छा [ तल्लिप्सा ] 33.
20. keenness upon तव [ तपस् ] 59. 9.
penance तवस्सिणी [ तपस्विनी ] 26.
1. a miserable
woman तवस्सी [ तपस्विन् ] 33.
14. a niserable
man तहाविह [ तथाविध ] 5.
13, of that kind ता [ तावत् 16. 18. then

Page #330

ताडण [ ताडन ] 60. 22. beating
ताय [ तास ] 9 15. a father
तालुय [ तालुक ]21. 14. a palate
ताव [ तावत् ] 6. 8. then तावि [ तथापि ] 53. 1.
still
ति or प्ति [इति] 14. 18. तिक्ख [ तीक्ष्ण ] 15. 3. sharp
तित्थयर [ तीर्थकर ] 63. 20. the maker of the ford i. e. the prophet
तिमिर 70.11. blindness
तिरिय [ तिर्यग् ] 74.2.2. low life
तिलयभूय [ तिलकभूत ]44. 12. to become the very saffron-mark i. e. best
तिवग्ग [ त्रिवर्ग ] 3. 4. three groups of
87
धर्म, अर्थ and काम for human effort
तिब्धयर [ तीव्रतर ] 74.19. sharper
तिसा [ तृषा ] 21. 19. thirst
तिसूल [ त्रिशूल ] 31. 3.
Trishula mark
तिहि [ तिथि ] 37. 16.
a date
तिहुयण [ त्रिभुवन ] 54.2.
three worlds
/ तीरअ [ तीर ] 6. 9. to be able
तु [तुष्ट ] 14. satisfied
12.
तुण्डिक्क [ तुष्णिक ] 75.
19. silent
तुमं [ त्वम् ] 18. 11.
thou
तुरियतुरियं [ त्वरितत्वरितम् ] 20. 13. quickly • सुरि [वरित ] 13. 28. speedily, quickly

Page #331

तुलणा [ तुलना ] 58.6.a
comparison तुल [ तुल्य ] 6. 13. equal तुवरिट्ठिय [D.] 21. 33.
a kind of astrin.
gent creeper तेरसी [ त्रयोदशी] 7. 22.
the 13 th day of
the month तेलोक [ त्रैलोक्य ] 64. 1.
three worlds Vतोड [ त्रोटय ] 13. 7.
to tear off
थेवत्तण [ स्तोकस्य ] 18.
1. paucity थेवय [ स्तोक ] 50. 22. ___ little, in a small
quantity दइय [ दयित ] 5. 2. a
husband दइय [ दयित ) 44. 4. a
lover द8 [दग्ध ] 82. 5. burnt दढ [दृढ ] 11. 17. very
much, strongly दद [ दृढं ] 56. 14. com
pletely दण्डवासि [ दण्डपाशिक ]
15. 11. a police.
man दप्प [दर्प ] 17. 6. pride,
intoxication दरि [ दरी ] 43. 18. a
cave दरिद [ दरिद्र ] 4. 6. poor दरिय [ दृप्त ] 4. 1. proud दरिसण [ दर्शन ] 15. 23.
seeing
थण्डिल [ स्थण्डिल ] 82. - 12. a clean place थम्भिय [स्तम्भित] 82. 18.
become standstill थाण [ स्थान ] 17. 10.
a camp थाम [ स्थामन् ] 7. 5. a
place थिर स्थिर] 35. 6. stable थेव [ D. स्तोक ] 16. 21.
few

Page #332

89
दरिसणिज्ज [ दर्शनीय ] 46. । 3. good-looking दरिहर [दरीगृह ] 10. 17.
a cave-house दलिय [ दलित ] 17.6
destroyed दवाव [ दापय् ] 55. 23. to ask to give दविण [ द्रविण ] 6. 21.
wealth व्व [ द्रव्य ] 80. 5. an
object, wealth दव्वओ [ द्रव्यतः] 73. 19.
in form दवलिंग [ व्यलिंग ] 73.
24. external signs दस [ दर्शय् ] 13. 17.
to show दंसग [ दर्शक ] 71. 4.
one who shows दसण [ दर्शन ] 27. 6.
sight दसणीय [ दर्शनीय ] 14.
11. handsome दायअ [ दायक ] 27. 2.
a giver
दायग [ दायक ] 16. 5.
a giver दार [ द्वार ] 29. 2. a
door दारअ [ दारक ] 5. 6. a
child दारिया [ दारिका ] 69.9.
a daughter दारुणया [ दारुणता ] 28.
20. terrible nature दासत्त [ दासत्व ] 54. 4.
servitude दाहिण [ दक्षिण ] 64.
2. south दिह [ दृष्ट ] 4. 16. seen दिट्टि [ दृष्टि ] 24. 25.
sight दिणयर [ दिनकर ] 38. 2.
the sun दिन [ दत्त ] 5.7.given वियह [ दिवस ] 9. 2. a
". day दिवायर [ दिवाकर] 27.4.
the sun दिव्व [ दिव्य ] 4. 17.
celestial

Page #333

दिस [ दिशा ]- 17. 18.
a direction दिसायक्क [ दिशाचक्र ] 41.
16. the circle of
directions दिसावणिज्ज [ दिशावा
णिज्य ] 37. 8. trading in differ
ent quarters दिसावाल [दिशापाल ]
82. 16. the protector of direc
दुइअ [ द्वितीय ] 61. 2.
second दुक्कय [ दुष्कृत ] 32. 11.
a bad action दुक्ख [ दुःख ] 8. 19.
a difficulty, misery दुक्खयर [ दुःखकर ] 57.
21. painful दुक्खं [ दुःखम् ] 20. 18.
with difficulty दुगुल्ल [ दुकूल ] 4. 17.a
silk-garment दुग्ग [ दुर्ग ] 12. 22.
a fortress दुग्गइ [ दुर्गति ] 29. 2.
a low condition दुज्जण [ दुर्जन ] 19. 20.
a bad person दुट्ट [ दुष्ट ] 47. 12.
mischievous, nau
tions
दीणभाव [ दोनभाव ] 63.
14. sense of help
lessness दीणार [ दीनार ] 8. 10.
a gold coin 1 दोस [ दृशू pass ] 5.
___21. to be seen दोह [ दीर्घ ] 8. 18.
long दोहर [ दीर्घ ] 31. 14.
long वीहिमा [ दीपिका ] 3. 5.
a well
ghty
दुहु [ दुष्टम् ] 19. 16.
evil दुत्थिया [ दुःस्थिता ] 42. ____ 13. in a bad state

Page #334

दुरहिगन्धि [ दुरधिगन्धि ]
72. 7. possessing
bad smell दुरुब्वा [ दुर्वा ] 77. 2.
a kind of grass
Guj. दरो दुल्ललिय [दुर्ललित] 41. 17.
naughty दुल्लहत्तण [ दुभत्व] 58.
9. rare nature दुवार [ द्वार ] 23. 11.
a door दुवालस [ द्वादश ] 66,
15. twelve दुवे [ द्वे ] 6. 14. two दुस्साहिय [ दुःसाधित ]
47. 13. badly
accomplished दुह [ दुःख ] 35. 13.
misery मिय [ दून ] 40. 3.
afflicted दूय [ दूत ] 16. 3. a
messenger देवउल [ देवकुल ] 24, 9.
a temple
देवदूसः [ देवदुष्य ] 63.
13. a kind of
celestial garments देवय [ देवता ] 35. 12.
a deity देवया [ देवता ] 80. 10.
_a god, a deity देवलोअ [ देवलोक ] 4.
____14. heaven देवसत्ती [ देवशक्ति ] 12.
2. celestial power देवाणुप्पिय [ देवानांप्रिय ]
64. 7. the. belo
ved of gods 1 देवाव [ दापय् ] 16.
6. to cause to
give देवाहिव [ देवाधिप ] 25.
1. the lord of
gods, Indra देव्व [दैव ] 39. 20.
fate; luck देस [ देश ] 8. 17. a
country देसन्तर [ देशान्तर ] 7.

Page #335

19. another coun
try देसिअ [ देशित ] 57. 2.
laid down दो [ द्वि ] 6. 6. two दोस [ दोष ] 4. 6. a
blemish दोहल [ दोहद ] 68. 12.
the desire of a
pregnant woman धण [ धन ] 4. 5. wealth धणियं [ D. ] 42. 1.
much
धम्माहिगार [ धर्माधिकार ]
7. 1. religious
endowment धरिअ [धृत ] 26. 5.
held up घाउ [ धातु ] 70. 21. a
humour, main constituent of the
body धाउखेत्त [ धातुक्षेत्र ] 38.
21. a field of
of metal धाविय [घावित ] 60. 22.
ran Vधुण [ ] 38. 3. to
shake धुय [ धूत ] 44. 8.
shaken धूमधारिय [धूमान्धकारित ]
75. 9. darkened
by sir.ok धूया [ दुहित ] 9. 23. a
daughter मइ [ नदी ] 12. 14. a
river
धन [ धन्य ] 53. 23.
blessed धम्म [ धर्म ] 3.6. duty धम्मलाह [ धर्मलाभ ] 57.
8. giving a reli
gious blessing धम्मलाहिय [ धर्मलाभित ] |
60. 8. gave a re
ligious blessing धम्माराम [ धर्माराम ] 59.
3. the name of the place

Page #336

नई [ नदी ] 29. 10. a
river
नग्गोह [ न्यग्रोध ] 13.4. a banyan tree
√ मच्च [ नृत् ] 43.10. to dance
/ नचाव [ नर्तय् ] 60. 21, to make one dance
√ नड [ नृत् ] 3. 5. to dance
नत्थि [ न+अस्ति ] 11. 15. is not
नमिज्जमाण [ नम्यमान ] 42. 3. being bowed down
मय [ नय ] 47. 16. a way, a method
नयरी [ नगरी ] 3. 3. a
town
नयसिरी [ नयश्री ] 3. 3.
the splendour of goddess of political wisdom
न - याणामो [ न जानीमः ]
93
18. 12. perhaps
नरअ [ नरक ] 35. 13 a hell
नरय [ नरक ] 5. 12. a
hell
नरवइ [ नरपति ] 4. 2. a king
नरिन्द [ नरेन्द्र ] 23. 19. a king
नलिणि [ नलिनी ] 14. 8. a lotus plant
नवरं [D] 52. 4. only
नह [ नख ] 82. 13. a
nail
नहङ्गण [ नभस + अङ्गन ] 9. 7. the court-yard of the sky
महयल [ नभस्तल ] 44.9. the surface the sky
of
नंगर [ D. ] 39. 5. an anchor
मंगरसिला [ नंगरशिला ]

Page #337

-
94
|
-
38. 7. the anchor
-stones नाग 34. 19. an elep
hant नागवल्ली 41. 19. a
betel-creeper नाणी [ ज्ञानिन् ] 56. 13.
one possessing
knowledge नाय [ ज्ञात ] 58. 11.
known नायग [नायक ] 45. 25.
a lover, a leader नायर [ नागर ] 36. 5.
a citizen नायरअ [नागरक ] 6. 15.
a citizen नारअ [ नारक ] 5. 12.
a hell-dweller नाराअ [ नाराच ] 38. 1.
an arrow - मास [ नाशय् ] 58.
1. to destroy नाह [ नाथ ] 64. 1. a
lord
निउञ्ज [ निकुञ्ज ] 9. 4. a
grove निउत्त [ नियुक्त ] 47.21.
appointed निउरम्ब । निकुरम्ब ] 17.
6. a collection विउरुम्ब [ निकुरम्ब ] 43.
13. a collection निओअ [ नियोग ] 5. 18.
an order निओइय [ नियोजित ] 37.
12. put to sale निओग [ नियोग ] 26.
... 11. an order निओय [ नियोग ] 9. 14.
a work, a duty निक्कलंक निष्कलंक ] 15.
15. without blem
ish निक्खम [ निसू+क्रम् ]
7. 23. to go out निरवसेस [निरवशेष] 18.
3. all, without
remainder निग्गम [ निर्गम ] 19. 24.

Page #338

195 blossoming निग्गमण [ निर्गमन ] 6. 6.
going out निग्गय [ निर्गत ] 8. 15.
gone out निग्धिण [ निघृण ] 29. 4.
merciless निश्चल [ निश्चल ] 41. 14.
motionless नियवावड [ नित्यव्यापृत ]
65. 11. always
engaged निश्चे? [ निश्वेष्ट ] 61. 4.
without activity निजुद्ध | नियुद्ध ] 60. 24.
fight निज्जामग [ निर्यामक ] 38.
6. a sailor निज्जिअ [ निर्जित ] 18.
___1. conquered निज्झर [ निर्झर ] 43. 18.
a spring निय [ निर्दय ] 43. 20.
violent, cruel निप्पञ्चवाय [ निम्प्रत्यवाय ]
73. 1. without an
obstacle निदा [ निद्रा ] sleep निद्देस [ निर्देश ] 28. 2. ____ a thing shown,
order निष्फल [ निष्फल ] 19.
24. vain, useless -निप्फेडिय [ D. ] 72. 9. : destroyed निबन्ध [ निर्बन्ध ] 27.
20. importunity Wनिब्भच्छ [ नि+म]
57. 16. to disre
gard
निब्भर [ निर्मर ] 5. 2.
full of निभच्छ [ नि+भर्स् ]
6. 19. to rebuke निमिय [ D. न्यस्त ] 16.
9. place निमीलिय [ निमीलित ] 14.
6. closed निम्मल [ निर्मल ] 44. 7.
pure

Page #339

निम्माअ [ निर्मायः ] 5. 10. clever (N.)
मिय [ निज ] 3. 6. one's
Own
नियडि [ निकृति ] 45. 16.
deceit
नियत्त | निवृत्त ] 60. 6. returned
नियतिय [ निवर्तित ] 10. 8. brought back
नियम्ब [नितम्ब ] 44. 8. a jutting rock
नियर [ निकर ] 17. 4. a
collection
नियरण [D] 51. 17. forfeiture, puni● shment
नियय [ निजक ] 14. 23.
one's own
नियाण [निदान ] 12. 21. a
cause
निरइयार [ निरतिचार ] 58.
14. without transgressions
निरत्थअ [ निरर्थक ] 7.
3. useless
96
निरय 62. 18. a hell निरवराह [ निरपराध 181. 6. guiltless
निरीह 57. 18. one without desires
निरागरण [ निराकरण ] 6.
18. removal
/ निरुम्भ [ नि+रु ] 23. 25. to block
निवसग्ग [ निरुपसर्ग ]59.
14, without cala - mities
/ निरूव [ नि+रूपय् ] 52. 13. to examine
निरूविय [ निरूपित ] 19. 12. observed
निलज्ज [ निर्लज्ज ] 51.
13. shameless
/ निवड [ नि+पत् ] 13. 19. to fall
निवण्ण [ D. निषण्ण 147. 1. sat
निवसण [ निवसन ] 4.18.
dress
निवह 20 2 collection

Page #340

निवाय [ निपात ] 9. 4. ।
a downward fall निविट्ठ [ निविष्ट ] 37.
10. situated - निवेअ [ नि+वेदय् ] 8.
4. to inform निवेइअ [ निवेदित ] 5.6.
mentioned निवेश्य [ निवेदित ] 61.
6. was informed निव्वव [निर्वाफ्य] 48.4.
to cool down - निव्वास [ निः+वासय् ]
___52. 18. to banish निव्वासिय [निर्वाचित ]83.
5. banished निव्वुअ [ निवृत ]33. 12.
happy निव्वुड ] निर्वृति ] 8. 2.
happiness निव्वुइ [ निवृत्ति ] 57. 6.
pacification of
activity निव्वेय [ निर्वेद ] 9. 18.
dejection
निस्संसय [ निःसंशय ] 22.
4. doubtless निसिय [ निशित ] 31. 16.
sharp निस्सेस [ निःशेष ] 31.
8. all निहणियव्व [ निहन्तव्य ]
71. 8. should be
destroyed निहय [ निहत ] 80. 3.
fixed निहाण [ निधान ] 57. 18.
a place निहाय 43. 11. a colle
ction - निहाल [ नि+मालय ]
25. 13. to observe निहिय [ निहित ] 3. 6. ... .placed नीम [ नीत ] 26. 4. led नीणि [ नीत ] 25. 14.
led (N.) 1 नीलर [ निः+स] 6.
10. to go out नीसर [निः+सारय् ] 36.

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14. to take out
] 23.
20. to come out
/ नीसर [ नि: +
√ नीसस [ निस्+श्वस् ] 19. 7. to sigh
नीसास [ निःश्वास ] 21. 1. a sigh
नीसेसं [ बिःशेषं ] 64. 4. fully
नीहार 44. 6. dew, snow √ ने [ नी ] 27. 6. to lead
मेजर [ नूपुर ] 3. 4. an anklet
[स्नेह ] 68. 16. love नेहा [ स्नेहाल ] 3. 7.
affectionate
√ पक्ष [ पच् ] to cook
22. 4.
पह [ प्रति ] 49. 13. towards
पट्ठ [ प्रविष्ट ] 22. 17. entered
पठ्ठाविय [ प्रतिस्थापित ] 5.
98
9. fixed, settled
पइदिणं [ प्रतिदिनं ] 5.21. always
पइदियह [ प्रतिदिवस ] 16. 20. each day
पइदिवसं [ प्रतिदिवस ]71. 1. always
पइन [ प्रतिज्ञा ] 19. 26.
a vow
परिक्क [D] 48. 6. solitude, a lonely place दे. ना. ६.७१ √ पास [ प्र+विशू ] 20.
2. to enter
पई [ प्रदीप ] 32. 1. a lamp
पण [ प्रगुण ] 72. 14. recovered, became all right
पउत्त [ प्रयुक्त ] 70. 2.
used
पउमनाह [ पद्मनाथ ] 63. 19. the name of a Tirthankara
पउमासण [ पद्मासन ] 4.

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17. a lotus-seat
पउर [ पौर ] 7. 12. a
citizen
पपस [ प्रदेश ] 65. 13. a place
पओअ [ प्रयोग ] 22. 1. application
पओय [ प्रयोग ] 55. 22.
use
पओयण [ प्रयोजन ] 14. 14. object
पओस [ प्रद्वेष ] 59. 22. malice
ओहर | पयोधर ]4.19. breasts
पक्क [ पक्क ] 38. 23. ripened; heated
पक्त्र [ पक्ष ] 7.8. side पक्ख [ पक्ष ] 9. 6. a
wing पक्खसन्धि [ पक्षस न्वि ]
15. 1 the day that joins
two halves of the month i. e.
the
99
15th of the dark half of the month
पखालण [ प्रशासन ] 10. 23. washing पक्खिव [ प्र+क्षिप् ] 28. 21. to throw
पगार [ प्रकार ] 64.4. a
way
पङ्कय [ पङ्कज ] 10. 12. a lotus
पचअ [ प्रत्यय ] 49.24. a proof
पञ्चइअ [ प्रत्ययित ] 26. 11. trusted
पश्चउल [ पञ्चकुल ] 52.
5. a commission of principal citi
zens
पञ्चकखाअ [ प्रत्याख्यात ] 70. 2. given up for lost
पश्चन्त [ पञ्चत्वं ] 9. 12. death
पचन्त [ प्रत्यन्त ] 59. 1. a border

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100
पञ्चभिन्नास [ प्रत्यभिज्ञात ]
18. 10. recognised पञ्चय [ प्रत्यय ] 10. 1.
confidence, sure
ness
पज्जलिय [प्रज्वलित ] 32.
1. burnt पज्जवसाण [ पर्यवसान ]
44. 23. end पज्जालिअ [ प्रज्वालित ]
82. 11. burnt पट्टविय [प्रस्थापित] 20. 8.
sent पट्टि [ पृष्ठि ] 13. 5. back
पड [ पत् ] 76. 5. to
fall
पच्चवयार [प्रत्यपकार ।
34. 22. ingrati
tude पच्चुवेक्खिय [ प्रत्यवेक्षित]
36. 7. examined पच्चोणि[D. सम्मुरवागमन]
to come forth दे.
ना. ६. २४ पच्छा [ पश्चात् ] 30. 7.
afterwards पच्छाइम [ प्रच्छादित ] 4.
19. covered पच्छाणुयाव [ पश्चादनुताप ]
82. 5. repentence पच्छायाव [ पश्चात्ताप]62.
19. repentence पच्छिमा [ पश्चिमा ] 75. 2.
last पज्जन्त [पर्यन्त ] 57. 3.
end
पडअ [ पटक ] 72. 1.
cloth पडण [ पतन ] 45. 12.
falling पडणीय [प्रत्यनीक] 60. 5.
an adversary पडह [ पटा ] 31. 17.
a drum पडिकूल [ प्रतिकूल ] 25.
16. adverse पडिकूलया [ प्रतिक्लता ]
39. 20. adverse nature पडिच्छ [ प्रति+क्ष ]

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40. 21, to wait
for
पडिनियत्त
[ प्रतिनिवृत्त]
11. 6. returned
[ प्रतिपूजित ]
55. 6. honoured
in turn
पडिपूइअ
पडिबद्ध [ प्रतिबद्ध ] 19. 12. bound
पडिबोहिअ [ प्रतिबोधित 1 15. advised
पडियोहियव्व [प्रतिबोधितव्य ]
67. 22.
should
be awakened
~ पडिबुज्झ [ प्रति+बुधू ] 67. 11. to awaken
पडिमा [ प्रतिमा ] 32. 8. an idol
पडिमा [ प्रतिमा ] 78.
20. an observance
पडिय [ पतित ] 17. 12. fallen
पडिवक्ख [ प्रतिपक्ष ] 70.
19. a thing opp• osite
101
√ पडिवज्ज [ प्रति+पद् ] 13. 14. to happen
√ पडिवज्ज [ प्रति+पद् ] 66. 22. to adopt
पडिवत्ती [ प्रतिपत्ति ] 55. 6. respect
पडिवन्न [ प्रतिपन्न ] 49. 1. become, made, produced
√ पडिवाल [ प्रति+पालय् ] 45. 1. to wait for
पडिस्य [ प्रतिश्रुत ] 5. 3. trusted
पडिसोत्त [ प्रतिस्रोतः ] 38. 5. up the stream; against the cur
rent
पडिय [ प्रतिहत ] 20. 17. acting as an obstruction
√ पडिहा [ प्रति+भा ] 34. 2. to appear पडिहार [ प्रतिहार ] 55. 21. an attendent
पड [ पटु ] 31. 17. active

Page #345

√ पढ [ पठ ] 11. 19. to repeat
पडम [ प्रथम ] 60. 7.
first
पढमाभासी [ प्रथमभाषिन् ] 3. 7. one who speaks first, friendly पणइणि [ प्रणयिनी ] 37. 7. wife, beloved पणइपत्थण [ प्रणयिप्रार्थना ]
37. 5. the request of the needy
पण [ प्रणष्ट ] 10. 23. destroyed
√ पणम [ प्र+नम् ] 28.
9. to salute to bow down
पणय [ प्रणय ] 12. 11.
request
पणय [ प्रणय ] 44. 4. love
√ पणस्स [ प्र+नशू ]11. 15. to perish
पणामिय [ प्रणामित ] 10. 11. bent
102
पप्त [ प्राप्त ] approached
5. 5.
पन्त [ पत्र ] 14. 8. a leaf
पत्त [ पात्र ] 23. 16. a fitting individual
पत्तय [ पत्रक ] 8. 14. a document
पत्तयाल [ प्राप्तकाल ] 6. 19. fitting to the OCCASION
पत्ती [ पत्नी ] 70. 6. a wife
पत्तेयं [ प्रत्येकम् ] 8.10. to each one
/ पत्थ [ प्र+अर्थय् ] 9. 24. to request पत्थणा [ प्रार्थना ] 33.15.
a request पत्थिय [ प्रस्थित ] 30. 20 started
पत्थुय [ प्रस्तुत ] 51. 12. conducted, begun पन्थ [ पथिन् ] 28. 9. a
road
पभाव [ प्रभाव ] 10. 21.
power

Page #346

[ प्रमत्तता ] 59. 19. the objectio nable behaviour
पमत्तया
पम्मअ [ प्रमाद ] 26. 22. a careless act
पमाण [ प्रमाण ] 8. 3. authority
पमुह [ प्रमुख ] 17. 19. headed by; 29. 3. front
मुह [ प्रमुख ]56. 19.
and others
पमोअ [ प्रमोद ] 67. 15. joy
पय [ पद ] 11. 11. a syllable
पय [ पद ] 23. 6. a step
पय [ पद ] 64.11a place पट्ट [ प्रवृत ] 43. 21.
proceede 1, began
पट्टाभि [ प्रवर्तित ] 19.
15. made to proceed, sent
1 पयड [ प्रकटय् ] 8.
103
12. to reveal
पयन्त [ प्रवृत्त ] 6. 1. taken place
पयम्पिअ [ प्रकम्पित ] 82. 18. trembled
पयर [ प्रकर ] 18. 2. a collection
पयाण [ प्रदान ] 15. 21. giving
पयाण [ प्रयाण ] 82. 1. going
पयाणय [ प्रयाणक ] 8. 22.
a measure
of
distance
पयाणय [ प्रणायक ] 9. 2. going
पयाणुसारी [ पदानुसारिन् ] 5. 11. one who remembers
the whole unknown sentence if the first syllable is repeated (N.)
पयार [ प्राकार ] 44. 6. the surrounding mound

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पयास [ प्रकाश ] 25. 20. light
पयास [ प्र+काश ] 37. 1. (causal) to make bright
परचक्क [ परचक्र ] 12. 22. a hostile army
परत [ प्ररक्त ] 31. 1.
attached
परत्थ [ परार्थ ] 12. 10. benefit; 31. 16. high object; 37. 4. another's object
परपुट्ठ [ परपुष्ट ] 17. 1.
a cuckoo
परमत्थ [ परमार्थ ] 56. 9. the highest object
परमत्थओ [ परमार्थतः ] 27. 21. truly
परम्मुह [ पराङ्मुख ] 4. 3. with face turned away from
/ पराण [ परा + आ + नी ] 30. 6. to take
away
104
परायत्त [ परावृत्त ] 32. 22. covered, overpowered
पराहीणया [ पराधीनता ] 12. 3. dependence on others
परिओस [ परितोष ] 31. 7. satisfaction
परिओसिअ [ परितोषित ] 7. 2. made satisfied
/ परिकप्प [ परि+कल्प् ] 57. 23. to form
/ परिक्ख [ परि + ईक्षू ] 50. 1. to examine, to
test
परिक्क्षण [ परीक्षण ] 57. 15. test
परिगय [ परिगत ] 63.11. surrounded
परिचत्त [ परित्यक्त ] 29. 7. abandoned
/ परिचय | परि+त्यज् ] 24. 9, to abandon
परिश्चाअ [ परित्याग ] 78. 16. abandonment

Page #348

105 परिच्चाय [ परित्याग ] 57.
___13. abandoning परिचिअ [ परिचित ] 41.
5. familiar परिणअ [ परिणत ] 7. 8.
ripe
परिणइ [ परिणति ] 10.
15. a result परिणीय [ परिणीत ] 5. ___19. married परितुह [ परितुष्ट ] 5. 7.
satisfied परिब्भमन्ती [परिनाम्यन्ती]
83. 5. wandering परिमिय [ परिमित ] 14. ____4. covered over परियण [ परिजन ] 14.
12. a servant परियरिय [ परिचरित ] 31.
16. surrounded परियायन्तर [ पर्यायान्तर ]
77. 2. in another
form परिवडिव [ परिपतित ] 39.
12. fallen
परिवारिय [ परिवारित ]
8. 15. surrounded + परिवाल [ परिपालय् ]
57. 22. toobserve परिवालिज्जमाण [ परिपा
ल्यमान 1 73. 8.
being followed परिवेढिय [ D. परिवेष्ठित ]
44. 13. surroun
ded परिवेसण [ परिवेषण ] 65.
15. serving परिसकण [परिवस्कन] 21.
4. walking परिसडिय [ परिशदित ] 30.
25. eaten by
worms + परिसंठव [ परि+
स्थापाय् ] 49. 12. to
leave, to console परिस्सम [ परिश्रम ] 44.
2. exhaustion परिसुक-[ परिशुष्क ] 69.
. 18. dried परिहरिय [ परिहत ] 3. 1.
free from

Page #349

106
परिहिय [ परिहित ] 30.
18. worn, put on परिहुत्त [ परिभुक्त ] 43.
6. enjoyed परोवयार [ परोपकार ] 4.
5. benevolence परोविअ [ प्ररोदित ] 70.
7. wept पलविध [ प्रलपित ] 69.
5. weeping पल्लल [ परवल ] 17. 5.
_a pool पलाण [ पलायत ] 20.
fled away पलास [ पलाश ] 22. 9.
a kind of tree पलित्त [ प्रदीप्त ] 48. 4.
burnt पल्लीवइ [ पल्लीपति ] 12.
20. the master of
the village पलोइय [ प्रलोकित ] 21.
22. observed पवज्ज [ प्र+ ] 57.
21. to renounce the world
पवन [ प्रपन्न ] 15. 18.
endowed with पवर [ प्रवर ] 35. 23.
excellent पवहण [ प्रवहण ] 37.
16. a boat पव्वा [ पर्वत ] 9. I2. a
mountain पव्वइम [ प्रव्रजिक ] -59.
9. became a re
cluse पव्वइग [ प्रवजिक ] 57. .....24. a recluse पव्वाय | D. ] 68. 13.
faded पव्वाविय [ प्रद्राजित ] 63.
7. made to take
renunciation पवाल [ प्रवाल ] 77. 2.
creepers blades पवाहिअ [ प्रवाहित ] +0.
26. thrown into
the stream पविट्ट [ प्रविष्ट ] 60. 7.
entered

Page #350

107
पवित्थिण्ण [ प्रविस्तीर्ण ] 6. |
___15. spread पवियम्भिय [ प्रविजृम्भित ]
32. 2. increased V पविस [ प्र+विशू ] 4.
___22. to enter पवेस [ प्रवेश ] 6. 6.
entrance पसत्थ [ प्रशस्त ] 37. 16.
praise-worthy पसर [ प्रसर ] 4. 13.
extent - पसंस [ प्र+शंसू ] 58.
9. to praise पसंसिअ [ प्रशंसित ] 36.
15. praised पसा ! प्रसाद ] 16. 3.
favour पसायण [ प्रम्पदन ] 44.
4. pleasing - पसाह [प्र+साधयू ]
59. 2. to chastise पसाहण [ प्रसाधन ] 59.
1. chastising पसिद्ध [ प्रसिद्ध ] 51. 10.
brought forward
पसीय [ प्र+सद् ] 40.
21. to be pleased पसुत्त [ प्रसुप्त ] 21. 10.
slept पसूअ [प्रसूत ] 36. 19.
born पसइ [ प्रसूति ] 5. 5.
birth पसूय [ प्रसूत ] 5. 5.
gave birth पहट्ट [ प्रहृष्ट ] 60. 13.
gladdened पहाण [ प्रधान ] 13. 13.
principal, chief पहाणभावओ [प्रधानभावतः]
70.24. principally पहार [ प्रहार ] 10. 9. a
wound पहोरीकअ [प्रहारीकृत ]
10. 8. being wo
unded पहाव [ प्रभाव ] 10. 22.
power - पहूय [ प्रभूत ] 7. 20.
much

Page #351

पंकय [ पंकज ].60. 13.
a lotus
पाअ [ पाद ] 54. 16. a foot
पाइअ [ पायित ] 46.25.
made to drink
पाउस [ प्रावृष् ] 4. 8. rainy season
/ पीड [ पातय् ] 68. 23. to make fall
पाडिअ [ पातित ] 38. 16. ignited, kindled देबता पायो.
पाण [ प्राण ] 10. 9. self, soul
पाण [ पान ] 20. 19. drinking
पाण [D] 26. 10. a chandala
पाणवित्ति [ प्राणवृत्ति ] 10.
11 the supporting of life
पाणि [ प्राणिन् ] 10. 16. living beings
पाणिण [ प्राणिन् ] 25.2.
an animal
108
पाय [ पाद ] 4. 10
foot
पाय [ प्रायः ] 7. 4. alo
most
पायव [ पादप ] 11. 8.
a tree
पायवगमण [ पादपोपगमन ] 83. 10. (N.)
पायार [ प्राकार ] 31. 11. a rampart
पायाल [ पाताळ ] 28.21. the nether world
पारद्ध [ प्रारब्ध ] 10. 3. commenced
पारद्धी [ पारर्द्धि ] 14.21. hunting
पारलोइय [ पारलौकिक ]
70. 20. of the next world
पारिओसिय [ पारितोषिक ] 5. 7. a reward.
a present
पारिजाअ [ पारिजातक ] 4. 7. a kind of flower

Page #352

109
|
- पारीय [ pass पार्यते]
23. 18. can - पाल [ पालय् ] 4. 15.
to spend - पाव [प्र+आप् ] 8.
20. to obtain पाव [ पाप ] 56. 18. a
sin पावकम्म [ पापकर्म ] 51. ___13. one who does
a sinful act पाविअ [प्रापित ] 22. 24.
brought पाविध [ प्रापित ) 42. 10.
made to arrive पास [ पार्श्व ] 30. 24. a
side पास [ पाशक ] 47. 3.
a noose पासवण [ प्रस्रवण ] 28.
13. to pass urine,
to make water पाहुड [ प्राभूत ] 24. 13.
a present पाहुणय [ प्राघुर्णक ] 60..
2. a guest
पाहेय [ पाथेय ] 16. 6.
the food for the
journey पि [ अपि ] 18. 2. even पिअंघ [ प्रियंवद ] 3. 6.
___sweet-speaking पिआ [ प्रिया ] 43. 8. ..a beloved पिइदिवस [ पितृदिवसक]
65. 14. an anniversary of the
father's death पिउ [ पितृ ] 13. 13.
father पिठुआ [ पृष्ठतः ] 7. 5.
from behind पिओमुह : [ पृष्ठतोमुख ]
20. 12. with face
turned back पिण्डिय [ पिण्डित ] 31. 15.
collected together पित्तिय [ पैत्रिक 1 83. 14.
belonging to the
same family पिय [ प्रिय ] 25. 23.
dear

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110
- पिय [ पा=पिन् ] 22.
11. to drink पिययमा [ प्रियतमा ] 14.
14. beloved पिया [ पितृ ] 56. 17.
father पियामह [ पितामह ] 5. 9.
grand-father पिव [ अपि+इव ] 4.7.
just like पिवासा [ पिपासा ] 21.
12. thirst पिवीलिया [ पिपीलिका ]
18. 2. an ant पिसाय [ पिशाच ] 31.7.
a kind of ghost पिसुणिय [पिशुनिक* D. ]
23. 9. suggesting पीइ [ प्रीति ] 83. 2. love पोई [ प्रीति ] 4. 6. love पीड [ D. पीठ ? ] 44.
13. a hedge ( ? ),
a lower part (?) पोवर 41. 21. fat, thick पुच्छ [ पुच्छ ] 31. 3. a
पुच्छाव [पृच्छू causal ]
61. 16. to get
asked पुच्छिय [ पृष्ट ] 18. 7.
asked पुज्ज [Y 23. 7. pass,
to be fulfilled पुट्ट [ पुष्ट ] 17. 1. nou
rished पुट्ट [ पुष्ट ] 72. 6. plea
sing पुडय [ पुटक ] 22.9.8
hollow made by
folding पुण्ण [ पुण्य ] 11. 16.
merit पुण्णोदअ [ पुण्योदय ] 59.
3. the rise of
merits पुत्त [ पुत्र ] 5. 3. a son पुरओ [ पुरतः ] 62. 9.
in front of, before पुरस्सर [ पुरःसर ] 45, 7.
speaking पुरोहिय [ पुरोहित ] 59.
16. a chaplain
tail

Page #354

पुरिस [ पुरुष ] 3 7. a
man
पुरिसयार [ पुरुषकार ]39.
21. human effort
पुलइअ [ प्रलोकित ] 49. 19. was looked at
पुव्व [ पूर्व ]6. 22. former पुव्व [ पूर्व ] 8. 17. East पुव्वपुरिस [ पूर्वपुरुष ] 37. 6.an
anscestor,
a forefather
पुव्वव [ पूर्वरूप ] 62. 18. a previous form
पुव्ववासणा [ पूर्वमासना ] 67. 13. the impression of the previous birth
पूअ [ पूजा ] 42. 4. worship पूइय [ पूजित ] 16. 6. given respect पूगफली [ पूजा ] 41. 19.
a creeper of betel-nuts
पूया [ पूजा ] 30. 17. worship
111
√ पेच्छ [ प्र+ईक्षू ] 15. 11. to see
पेच्छणय [ प्रेक्षणक ] 66. 11. a show
'पेच्छिणी [ प्रेक्षिणी ] 56. 9. seeing
पेल्लिअ [D] 23. 1.
vigor
pursued ously
/ पेस [ + ] 30. 16. to send
पेसिअ [ प्रेषित ] 26. 19.
sent
पोण्डरिय [D] 31. 14. a tiger पाइयलच्छी.
पोयद्धअ [ पोतार्धक ] 39.
2. the half of the ship
पोयअ [ पोतक ] 9. 7. a young one
पोरुस [ पौरुष ] 8. 12. manhood
पोरुसी [ पौरुषी ] 71. 2. a time or quarter denoted by a human shadow (N.)

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112
फरुस [ पक्ष ] 25. 23.
rough कलग [ फलक ] 38. 9.a
plank फंस [स्पर्श ] 4. 19. touch फासुय [ स्पार्शक ] 56. 11.
clean फिडिय [ D.] 17. 3.
destroyed फुड [ स्फुटं ] 49. 15. clear फुल्ल [ पुष्प ] 35. 18. a
flower /फेड [ D. ] 64. 13.
to break -फोडाव [ स्फोटय ] 52.
13. get broken बइल्ल [ बलीवर्द ] 77. 5. .
बहुग [ बहुक ] 53. 13.
much बहुमअ [ बहुमत ] 4. 2.
much-liked बहुमनिओ [ बहुमत ] 37.
11. well-received बालकयली [ बालकदली ]
44. 12. a young
plantain plant बालय [ बालक ] 61. 10.
a child बाह [ बाष्प ] 19. 1. .
tear बाह [ बाहु ] 42. 1. a
hand - वाह [ बाध् ] 26. 1.
to trouble बाहिरिया [बाह्यता ] 82.
12. exterior बाहिं [ बहिः ] 52. 6.
outside बिय [ द्वितीय ] 21. 11.
second बीभच्छ [ बीभत्स ] 31.
15. terrible
bull.
बन्द 18. 4. prisoners बन्दि [ बन्दिन् ] 55. 19.
a prisoner बहिर [ बधिर ] 70. 11.
deaf वहिराविड [ बधिरवृत्ति ]
60. 11. deafness

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बीय [ बीज ] 64. 4. a
seed
√ बीह [ भी ] 82. 20.
to fear
बोहिय [ घोषित ] 17. 15. awakened
बोदी [ बोधि ] 58. 8. knowledge
भअ [ भय ] 12. 22. fear भक्खण [ भक्षण ] 35. 16. eating
भगवs [ भगवती ]32.16. a divine lady
भग्ग [ भग्न ] 20. 21. broken
भज्जा [ भार्या ] 83. 14. a wife
भण्ड [ भाण्ड ] 8. 10. merchandise
भण्ड [ भाण्ड ] 23. 1. a vessel
भण्डारिअ [ भाण्डागारिक ]
54. 13. a trea
surer
भणिय [ मणित ] 6. 7. spoken
10
113
भत्तार [ भर्तृ ] 24. 8. a husband
भइ [ भद्र ] 13. 17. good man
a
भमडिय [ भ्रान्त ] 63. 15. wavered (N.)
भमन्त [ भ्रमत् ] 21. 2. wandering
भयवइ [ भगवती ] 20.6. divine goddess
भराविय [ भरित ] 16. 18. filled
भरिय [ मृत ] 19. 1. filled
भवियव्वया [ भवितव्यता ] 5. 18. fate
भाथ [ भाग ] 6. 5. a part
भाण्डार [ भाण्डागार ] 8.
treasure
15. a house
भायण [ माजन ] 29. 14. a receptacle
माया [ भ्राता ] 73. 15. a brother

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भारह [ भारत ] 3. 1. India
भारिया [ भार्या ] 4. 12. a wife
भावओ [ भावतः ] 73. 20. in sense
भावणा [ भावना ] 57.20. a mental trend
भावणा [ भावना ] 78.
23. a sort of aid for the observance of Vratas (N.)
[ भावज्ञता ] 9. 10. the under
भावन्नुयया
standing of sentiments
भाविअ [ भावित ] 57. 20. influenced 50. 5. made prone √ भास [ भाष् ] 49. 4. to speak
भासिअ [ भाषित ] 48. 24. speaking
भिउडी [ कुटी ] 28. 26. a brow
114
भिक्खा [ भिक्षा ] 60.1. begging
भिक्खु [ भिक्षु ] 79.17.
a mendicant
भीय [ भीत ] 60. 8. alarmed
भीरुत्तण [ भीरुत्व ] 12. 11. fear, apprehension
भीरुयत्तण [ भीषत्व ] 61.
13. fear
भीसणय [ भीषण ] 17. 11. terrible
भुअ [ भुज ] 6. 21. a hand
aftar [ बुभुक्षित ] 22. 73. hungry
√ भुज्ज [ भुज् ]63. 9. to enjoy
भुत [ भुत ] 35. 21.
eaten
भुयग [ भुयग ] 19. 21. a serpent
भुयङ्ग [ भुजंग ] 41. 13. a kind of demigods; a serpent

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115
भुयंग [ भुजंग ] 52. 18. |
a rogue भुयंगम [ मुजंगम ] 18. 2.
a serpent भुया [ भुज ] 69. 18. a
hand भूय [ भूत ] 31. 6. a.
ghost मेरव [ भैरव ] 72. 3.
terrible भोज [ भोग] 63. 9. en
joyment भोइ [ भवती] 25. 7.
her ladyship भोयण [ भोजन ] 10. 11.
food
मइ विम्मम [ मतिविभ्रम ]
47. 8. confusion
of intellect मईय [ मदोय ] 40. 9.
my. मउह [ मयूख ] 44. 7. a
ray मग्ग [ मार्ग ] 6. 15. a
road, a way मग्मओ [ D. पश्चात् ]10.
7. behind मग्गिअ [ मार्गित ] 54.
12. was asked मग्गिय [ मार्गित ] 70. 15.
asked for मङ्गुल [ D. ] 47. 13.
evil दे. ना. ६. १४५ मञ्चलोय [ मर्त्यलोक] 25.
2. mortal world मच्चु [ मृत्यु ] 29. 4.
death मच्छर [ मात्सर्य ] 4. 6.
मअ [ मृत ] 47. 5. dead मइ [मति ] 11. 16.
intellect महन्द [ मृगेन्द्र ] 83. 7.
a lion महरा [ मदिरा ] 47. 19.
Wine मइलण [ D. मालिन्य । _____15. 16. tarnishing
pride
मज्जार [ मार्जार ] 65. 16.
a cat

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116
मन्जिय [ मादित ] 46.
24. was intoxic
ated with wine मज्य [ मध्य ] 17. 9. the
middle मणडलग्ग [ D. ] 33. 2.
a sword मण्डव [ मण्डप ] 56. 6.
a bower मणुयत्तण [ मनुजत्व ] 58.
1. manhood मणोरह [ मनोरथ ] 23. 8.
a desire मत्ता [ मात्रा ] 73. 3. a
measure महष [ मार्दव 1 25. 21.
softness मन्त [ मन्त्र] 10. 20.
an incantation मन्त [ मन्त्रयू ] 80. 16.
to tell मन्तजाव [ मन्त्रजाप ] 82.
14. the repetition
of incantations - मन्न [ मन् ] 7. 17.
to believe
V मन [ मन् ] 28. 16.
to think मम्म [ मर्मन् ] 55. 10.
vitals मय [ मृग ] 16. 20. a
deer मय [ मद ] 47. 2. in
toxication मयण [ मदन] 6. 1.
the god of love मयणाह [ मृगनाथ ] 17.
3. a lion मयरन्द [ मकरन्द ] 41.
16. pollea मयल [ D. मलिन] 72.
22. dirty मयहर [ महत्ता] 26. 18.
a leader मरणधम्मीण [ मरकवर्मन् ]
56. 20. one fated
to die मलवाहि [ मलव्याधि ] 70.
12. the disease
of piles मसाण [ श्मशान ] 26. 20.
a cemetary

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मह [ महत् ] 17. 15. big महग्घय [ महार्ह ] 36. 24. of great value
महग्घेय [ महाई ] 54.12. costly
महण्णव [ महार्णव ] 38. 5. a great ocean
महन्तअ [ महत्क ] 6. 16. a head-man
महयर [ महत्तर ] 26. 15. leader
महल [ महत्+ल ] 35. 23. big
महामहल [ महत् + महत्+ल ] 43. 15. very big
महासावग [ महाश्रावक ] 62. 3. a great believer
महियल [ महीतल ] 41.
15. the surface of the earth
महिलिय [ महिलिका ] 50.
3. a woman
महिस [ महिष ] 20. 20. a buffalo
117
महिसी [ महिषी ]82.10. a queen
महीरुह 42, 3 a tree
महु [ मधु ] 3.4. wine महु [ मधु ] 42. 5. honey महुयर [ मधुकर ] 4. 20.
a bee
महुर [ मधुर ] 29. 3.
Sweet
महसव [ महोत्सव ] 6. 1. a great festival महोयर [ महोदर ] 70. 15. the big belly महोसहि [ महौषधि ] 10.
18. a great herb मंस [ मांस ] 22. 4. flesh माइत्थाणविज्जा [ मातृस्था
afaan 72, 2. the lore of assigning places to the goddesses
माइन्द्र [ माकन्द ] 16.23. a name of a tree
माइन्दजाल [ मायेन्द्रजाल ] 56, 18. illusion

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118
and magic show माउल [ मातुल ] 30. 7.
a materoal uncle माणुस [ मानुष ] 77. 12.
belonging to men माया 26. 22. a deceit माया [ मातृ ] 25. 20.
mother मायावाहि [मायाव्याधि ]
72. 9. a false
disease मिउ [ मृदु ] 4. 19. ten
der मिच्छत्त [ मिथ्यात्व ] 64.
10. a false belief मित्त [ मित्र ] 4. 13. a
friend, the sun मिलाण { म्लान ] 63. 11.
withered मिलाय [ म्लान ] 21. 14.
withered मिलिय [ मीलित ] 6. 5.
met मिहुण [ मिथुन ] 41. 20.
å pair
मुइअ [ मुदित ] 20. 19.
glad मुक [ मुक्त ] 25. 10.
set free मुच्छा [ मूर्छा ] 14. 6.
swoon मुज्झ [ मुह ] 57. 22.
to be perplexed मुट्ठ [ मुष्ट ] 79. 14. stolen
मुण [ D. झा] 10.
6. to know मुत्तावलो [ मुकावली ] 4.
19. the necklace
of pearls मुत्ताहल [ मुकाफल ] 16.
1.a pearl मुत्तिमन्त [ तिमत् ] 53.
2. incarnate मुत्था [ मुस्ता ] 41. 15.
a kind of grass मुद्दङ्ग [ मुद्रांक ] 55. 13.
the mark of the
seal (N.) मुद्ध [ मुग्ध] 20. 18.
innocent

Page #362

मुद्दिय [ मुद्रित ]8 14. given a seal
√ मुय [ मुच् ] 40. 13. to give up
मुरय [ मुरज ] 43. 10. a drum
मुल्ल [ मूल्य ] 39. 19. price
√ मुस [ मुष् ] 29. 19,
to steal
मुह [ मुख ] 97. a face मुद्दल [ मुखर ] 31. 1. noisy
मुहुत्त [ मुहूर्त ] 11. 8. a
measure of time
भ्रूण [ मोन ] 66. 22. silence
मूयग [ मूक ] 66. 13.
mute
मूलय [ मूषक ] 25. 19.
a mouse
मेणि [ मेदिनि ] 38. 2. the earth
°मेत [ मात्र ] 11. 8. only
119
मेस [ मेष ] 31. 3. a sheep
मेहावली [मेघावली ] 4. 8. a cluster of clouds
/ मोअ [ मुच् ] 62. 20. to be free
मोक्खण [ मोक्षण ] 16.
4. release
मोग्गर [ मुद्गर ] 56. 2. a wooden hammer
मोतव्व [ मोकव्य ] 39.22. should be given up
मोतिय [ मौक्तिक ] 32. 3. a pearl
/ मोयाव [ मोचयू ] 15. 12. to get released मोल [ मूल्य ] 8. 11. price मोस [ मोष ] 24. 9. the stolen things मोहणी [ मोहिनी ] 24. 25. making the magical influence [च] 4. 14. and ण [जन ] 495 a man

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120
रयणायर [ रत्नाकर ] 42.
1. an ocean
याण [ ] 13. 13. to
know रअ [ रजस् ] 31. 8. dust रह [ रति ] 61. 12. love रइय [ रचित ] 32. 3.
formed रइसुह [ रतिसुख ] 41. 20.
amorous pleasures रक्ख [ रक्षु ] 28. 1.
to protect रक्ख ण [ रक्षण ] 14. 14.
protection रक्ख स [ राक्षस ] 31. 7.
a demon रक्ससि [ राक्षसी ] 28.
24. a demoness रज्जिय [रजित ] 43. 17.
coloured रत्त [ रक ] 32. 33. red रमणिज्ज [ रमणीय ] 17.
2. attractive रय [ रत ] 3. 5. eng.
rossed in रयण [ रत्न ] +. 18. a
jewel
रयणी [ रजनी ] 4. 16.
a night रयायास [रत + मायास ]
43. 20. the strain
of love-sports रियावय [ रचय ] 30.
19. to get arra:
nged रसणाकलाव [ रसनाकलाप]
4. 18. a girdle रसायल [ रसातल ] 25.
19. the nether
world रह [रथ ] 6. 2. a chariot रहिय [ रहित ] 3. 2.
without राम [ राजन् ] 49. 13.
a king रायउल [ राजकुछ ] 26.
4. a royal palace रायकुल [ राजकुल ] 49.
25. a royal court

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121
रायन्त [ राजत् ] 17. 4.
shining रायपुत्त [ राजपुत्र ] 59.
15. a prince रायमग्ग [ राजमार्ग ] 26.
5. a main. road रायहंस [ राजहंस ] 41.
17. royal swan राया [ राजनू ] 9. 22. a
king रित्थ [ रिक्य ] 40. 17.
wealth, property रुक्ख [ वृक्ष ] 20. 15. a
tree . रुञ्जिय [ सञ्जित ] 17. 3.
a roar 1 रुज्झ [रुध् ] 10. 23.
to check, to heal / रुण्ट [ D. ] 4.20.
to bum - रुय [ रुद् ] 12. 17.
to weep रुहिर [ रुधिर ] 14. 3.
blood रूव [ रूप ] 4. 12. bea
uty 11
रूववह [ रूपवती ] 45.
21. beautiful रूविणि [रूक्मिनी ] 9. 23.
the name of the queen of Krishpa रेह [D] 32.6. to
appear beautiful रोय [ रोग ] 64. 13. a
disease /रोव [ रुद्] 15. 4.
te weep रोस [ रोष ] 17. 20.
anger लक्ख [ लक्ष ] 8. 10. a
lac 1 लक्ल [ लक्ष ] 14. 11.
to observe लग्ग [ लग्न ] 10. 6.
chased; 23. 21. attached, closely
following लज्जावणिज्ज [लजापनीय]
48. 8. bringing
shame . लज्जिअ [ लज्जित ] 7. . 13. ashamed

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122
लद्ध [ लब्ध ] 12. 2.
obtained लम्बिय [ लम्बित ] 39. 5.
put down लया [ लता ] 56. 6. a
creeper 1 लह [ लभू ] Il. 22.
to obtain लहुं [ लघु ] 15. 22.
quickly लाह [ लाम ] 28. 16.
acquisition लिंगिण [ लिंगिन् ] 79.
18. one possessing
the signs of a
recluse लुत्त [ लुप्त ] 21. 2.
destroyed लूडण [ लुंटन ] 35. 15.
plundering लेहवाहअ [लेखवाहक ] 32.
23. a messenger लोग [ लोक ] 57. 24.
world + लोट्टाव [ लोटय 1 72.
3. made to wa
llow लोत्त [लोत्र ] 26. 7. sto
len things लोप्प [लुप ] 54. 8.
to transgress, to
break लोय [ लोक ] 56. 15.
a world, people लोयण [ लोवन ] 19. 1.
an eye लोयवाअ [ लोकवाद ] 54.
23. a talk among
people लोलुअ [लोलुप] 70. 17.
greedy लोह [ लोभ ] 25. 22.
greed वइयर [ व्यतिकर ]64. 5.
an incident वइरो [ वैरिन् ] 25. 20.
an enemy वओवत्था [ वयः+अवस्था ]
7. 8. age वक्कल [ वल्कल ] 12. 15.

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a bark garment
वक्त्राय [ व्याख्यात ] 83. 14. explained
वग्ग [ वर्ग ] 3. 7.
group
वग्घ [ व्याघ्र ] 20. 19. a tiger
a
वग्घी [ व्याघ्री ] 28. 25. a tigress
√ वश्च [ D. वज्र ] 18. 19. to go
वच्छ [ वत्स ] 48. 7. a term of affectionate address to one younger वच्छल [ वत्सल ] 13. 13. dear
वज्ज [ वज्र ] 28. 26. a thunderbolt
वज्जणिज [ वर्जनीय ] 29. 4. fit to be abandoned
वज्जन्त [ वाद्यमान ] 15.4.
being
played
upon
123
वज्जासणी
[ वज्राशनि ] 73. 12. a thunderbolt
वज्जिय [ वर्जित ] 3. 2.
abandoned
वज्झत्थाम [ वध्यस्थान ] 15. 4. the place for putting to death
√ वट्ट [ वृत् ] 25. 25. to be, to act
g [ पृष्ठ ] 82. 20. surface
√ वड्ढ [ वृध् ] 57. 1.
to increase
वणी [ वर्धिनी ] 47. 49. increasing
वण [ वन ] 35 a forest, a collection
वण [ द्रण ] 14. 11. wound
a
aणकम् [ व्रणकर्मन् ] 19.14. dressing of the wound
aणदव [ वनदव ] 20. 15. a forest conflagration

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वण्ण [ वर्ण ] 12. 15. colour
वहि [ वह्नि ] 28. 24.
fire
वत्त [ वार्ता ] 80. 15. a stcry, a matter
बत्तव्व [ बक्तव्य ] 7. 6. should be spoken
वत्थवओ
[ वास्तव्यत: ] 24.15. by habita
tion
वत्थव्वग [ वास्तव्य ] 39. 8. an inhabitant
वत्थु [ वस्तु ] 53. 21. & thing
√ वद्धाव [ causal वृधू ]
36. 24. to increase
वण [ वर्धन ] 59. 21. increasing
वन्द्र [ वृन्द ] 12. 16. a
group
वन्भ [ D. ] 32. 5. a hide (1) (N.)
वमाल [ D.] 31. 2. noisy
124
वम्मीह [ वल्मीक ] 31. 1. an ant-hill
वय [ व्रत ] 66. 13. a
VOW
वयण [ वदन ] 4. 22. a mouth
वयण [ वचन ] 7. 7. speech
वयणमेत्त [ वदनमात्र ]62. 16. only the mouth
वयणिज्ज [ बचनीय ] 73. 23. a calumny
वयंस [ वयस्य ] 10. 19. a friend
वयंसअ [ वयस्यक ] 56. 4. a friend
वरिस [ वर्ष ] 18. 17.
year
वल्लया [ वल्लभता ] 15. 7. love
वलिअ [ वलित ] 47.4. bent down
वबत्था [ व्यवस्था ] 4. 1.
order

Page #368

ववत्थापत्य [यवस्थापत्रक ] 8. 11. a deed of
agreement
ववत्थिअ [ व्यवस्थित ] 11.
12. happened; 51. 5. arranged
ववसाय [ व्यवसाय ] 34. 15. work, procedure
ववसिय [ व्यवसित ] 13. 10. made ready, done
ववहार [ व्यवहार ] 52.4. matter in question
वस [ वंश ] 13. 19. under
the influence of वसण [ वसन ] 82. 8. clothes
वसण [ व्यसन ] 28. 20. a difficulty
वसय [ वशक ] 58. 6. under the sway of
वसवत्ति [ वशवर्तिन् ] 25. 24. under the sway of
125
वसह [ वृषभ ] 16. 22. a bull
वसा [ वशा ] 32. 1. tallow, fat
वह [ वध ] 26. 11. murder, killing
वहुया [ वधू ] 66. 10. a wife
बहू [ वधू ] 32. 3. a wife,
a woman
वंस [ वंश ] 75. 10. a bamboo
वाइअ | वादित ] 60. 16.
music
वाडय [ पाटक ] 26. 10.
a street
वाणमंतरी [ व्यानव्यंतरी ] 40.11. a kind of a demi-goddess; a demoness
वाणियग [ वणिज् ] 52.
17. a merchant
वाणियय [ वणिज् ] 26. 8. a merchant

Page #369

वाय [वात ] 70. 21. wind
वाया [ वाचा ] 19. 25. speech; 54. 7. a promise
वार [ द्वार ] 23. 2. a door
वारअ [ D. ] 22. 21. a cup, a pot
वारअ [ वारक ] 26. 16.
a turn
वारिय [ वारित ] 13. 10.
checked
√ वाल [ वालय् ] 6. 10.
to turn about
वावड [ व्यापृत ] 12. 16.
occupied
वावत्ति [ व्यावृत्ति ] 28.
4. turning up, removal
वावन्न [ व्यापन्न ] 68.10. died
वावाअ [ व्यापादयू ] 26. 10. to kill
वावइअ [ व्यापादित ] 13. 5. killed
126
वावार [ व्यापार ]60.24. activity
वावयण [ व्यापादन] 26. 16. killing
वास [ वर्ष ] 3. 1. a country
वाहर [ वि+आ+ह ] 23. 11. to call out
वाहि [ व्याधि ] 64. 10. a disease
वाहित्ता [ व्याहृता ] 61. 5. called
वाहिय । वाहित ] 38. 5.
made to flow
वाही [ D. वाहिनो ] 12.
22, an army
वि [ अपि ]6. 14. even विअसिअ [ विकसित ] 56. 1. bloomed
विइअ [ विदित ] 61. 13.
known
faquor faat 13. 24. given
विउडिअ [ विकुटित ] 63. 14. destroyed

Page #370

विउक्त [ वियुक्त ] 8. 21. separated
विउद्ध [ विबुद्ध ] 5. 1. awakened
विओअ [ वियोग ] 8:19. separation
विओइअ [ वियोजित 161. 1. disjointed
विक्कय [ बिक्रय ] 16. 15.
sale
विकिणिय [ विक्रीत ] 16.
13. sold
विक्खेव [ विक्षेप ]44. 7. strong movement
विग्ध [ विघ्न ] 82. 11. an obstacle
विघायय [ विघातक ] 82. 11. a destroyer विचित्त [ विचित्र ] 27. 19. strange
विज्ज [ विद्या ] 9. 13.
lore
विज्ज [ विद्यू ] 13. 15. to be
विज्जाहर [विद्याधर ] 9.
127
5. a kind of demigods
विज्जु [ विद्युत् ] 29. 3. lighting विझव
[ विध्यापय् ]
57. 17. to extin
guish
विज्झवण [ विध्यापन ] 75. 12. extinguishing विट्टाल [D] 83. 3. to pollute (N.)
विडब्बणापायं [[विडम्बनाप्राय ] 5. 21. almost of the nature of a degradation
वित्त [D] 16. 16.
earned
वित्तय [ अर्जित D.] 49. 15. earned
√ faca [D.] 7. 20.
to earn
विण [ विना ] 15. 15.
without
विrs [ विनष्ट ] 39. 21. destroyed

Page #371

विणि [ वि+निस्+इ] 20. 16. to come out
विणिग्गय [ विनिर्गत 143. 18. come out
वणिज्जिय [ विनिर्मित ] 44.
13. defeated, over• powered विणिवाय [ विनिपात ] 33.
11. a fall
विणिवित्तो [विनिवृत्ति ] 56. 22. turning back
वित्ती [ वृत्ति ] 10. 11. supporting
fafa [fa] 30. 4. the maintenance
वित्थक [ D. ] 6. 15.
stopped, stood stand-still
वित्थर [विस्तर ] 19. 25.
exuberance
वित्थण्ण [ विस्तीर्ण ] 41.
18. extensive
वित्थिण्णया [विस्तीर्णता ]
6. 6. extensive
ness
128
fag [ D. ] 58. 23. attacked
विदारिय [ विदारित ]10. 23. cut off
विदिन्न [विदत्त ]19. 21. given
विहाण [D] 63. 18. became dejected
विद्ध 40 26. pierced
विन्य [ वृन्द ] 16. 23. a
collection
विन्नत्त [विज्ञापित ] 16. 2. requested
विनाअ [ विज्ञात ] 6. 16.
known
विन्नाण [ विज्ञान ] 60. 21. knowledge विनास [विन्यास ] 7.7. arrangement
बिनिच्छअ [ विनिश्चय ] 47. 10. a determination
विप्पलद्द [ विप्रलब्ध ] 15. 10. cheated, deccived

Page #372

129
• विप्फुर [वि+स्फुर् ]
31.5. to Autter V विभाज [वि+नाजू ]
4. 20. to shine विभाअ [ विभाग ] 14.
11. a part विभागसंपत्ति [ विभागसं.
प्राप्ति ] 16. 13. taking the part of the cost-price as
profit (C.) विभूइ [ विभूति ] 5. 18.
prosperity विभूसिय [ विभूषित ] +..
9. adorned विमणदुम्मण [विमनादुर्मनस्]
20. 9. dejected विमाण [ विमान ] 68.
10. a Vimāna
heaven विमुक्क [ विमुक्त ] 17. 1.
released विमुत्त [ विमुक्त ] 21. 1.
released बिमाइअ [ बिमोचित ] 27. 12
10. release विम्हय [ विस्मय ] 55.
12. wonder विम्हिय [ विस्मित ] 12.
21. astonished विय [ अपि+इब ] 4. 7.
just like वियड [ विकट ] 31. 1.
__uneven, steep वियड्ढ [ विदग्ध ] 44. 5.
. clever वियप्पिय [ विकल्पित ] 29.
24. inferred वियम्भिय [ विजृम्मित ]
25. 17. sport वियम्भिय [विजृमित ] 63.
16. increased वियलयि [ विगलित ] 56.
11. dropped वियसिय [ विकसित ] 47.
4. opened • वियाण [वि+ज्ञा] 19.2.
to know वियार [ विकार ] 56.11.
the change bro

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130
ught about by
passions विरस 15. 4. unplea
sing
विराहय [ विराधक ] 78.
3. a violater of the
right thing V क्लिक्खीभव [ विल
क्षीभू ] 54. 18. to
take ill विलया [ वनिता D.] 31.
___18. a woman विलविय [ विलपित ] 63.
___18. wept बिलसिय [ विलसित ] 27.
20. a freak विल्ल [ D.] 32. 2.
pure, fragrant cf.
दे. ना. ७. ८८. विलित्त [ विलिप्त ] 15. 3.
besmeared ~ विलुप्प [ वि+लप् ] 4.
9. to take away,
to obliterate विवन्न [ विपन्न ] 22. .
dead
विवन्न [ विपन्न ] 38. 9.
foundered, wrec
ked विवर 43. 18. a hollow विवरीय [ विपरीत ] 19.
23. contrary विवाग [ विपाक ] 64. 6.
a result विवित्तया [विविक्तता ] 79.
15. solitude विविह [ विविध ] 4. 18.
various विवेग [ विवेक ] 57. 14.
a discrimination विहलन्त [विह्वलत् ] 13. 1.
pained विहव [विभव् ] 4. 6. pro
sperity V विहीर [वि+धीरयू ] 15.
19. to wait विस [ विष ] 25. 17.
poison Wविसज्ज [विसृज् ] 27.28.
to release विसज्जिअ [ विसृष्ट ] 7.
7, made free, sent

Page #374

विसण्ण [ विषण्ण ] 38.6. dejected
विसम [ विषम ] 17. 1.
uneven
विसमताल [ विषमताल ]
60. 19. with uneven beats
विसय [ विषय ] 4. 13. worldy objects
विससिअ [ विशस्त ] 65. 17. killed
विसाअ [ विषाद ] 38. 13. dejection विसाण [ विषाण ] 35.1. a horn
विसाय [ विषाद ] 27.24. dejection
विसारय [विशारद ] 7. 8.
clever
विसुमरिय [विस्तृत ] 11. 10. forgotten विसेस [ विशेष ] 5. 4.
plenty
विसेस [ विशेष ] 70. 2. difference
131
'विह [ °विध ] 20. 15. kind
चिहल [ बिह्वल ] 7. 2.
miserable
विहल [ विफल ]28. 16. fruitless
विहव [ विभव ] 20. 1. prosperity
विद्याअ [ विभात ] 10. 4. morning
विहाण [ विधान 130. 15.
ceremony
विहाण [ विधान ] 62. 9. doing, making विहिपुठवं [ विधिपूर्वम् ]57.
8. according to proper rites
विलिय [ विभूषित ] 4. 20.
adorned
वीइअ [ व्यजित ] 19. 9. fanned
वीइज्जमाण [ वीज्यमान ] 44. 7. being fannied
वोजिअ [ व्यजित ] 33.

Page #375

132
वेजयन्ती [ वैजयन्ती ] 9.
23. the banner
of conquest वेज्ज [ वैद्य ] 69. 21.
a physician वेढिय [ D. वेष्टित ] 17.
4. encircled वेमाणिअ [ वैमानिक ] 83.
13. a god dwelling in Vimana
heaven वेयणा [ वेदना ] 10. 23.
23. fanned वोयराय [ वीतराग ] .61.
12. one who has abjured his passions i. e Mah
avira वीअथ [ विश्वस्त ] 17.
12. confident - वीसम [ विश्रम् ] 38.
17. to rest वीसमण [ विश्रमण ] 11.
7. rest वीहिआ [ वीथिका ] 41.
22. a grove वुक्कार [ वुत्कार ] 17. 2.
noise वुट्टि [ वृष्टि ] 80. 11. rain वुत्तन्त [ वृत्तान्त ]6. 16.
account वेअ [ वेग ] 11. 6. speed वेइअ [ वेदिका ] 44. 15.
an alter वेगहारिणी [ वेगधारिणी ]
37:19 controlling the speed
pain
वेरिअ [ वैरिन् ] 24. 7.
an enemy वेलाइक्कम [ वेलातिकम ]
65. 16. the pass
ing away of time वेलोउल [ वेलाक्ल ] 53.
6. an harbour वेल्लि [ D. वल्लो ] 12.
15. a creeper वेस [ वेश ] 52. 8. a
disguise, an attire वेसर 14. 1. a mule

Page #376

133
वोच्छामि [ वक्ष्यामि ] 83.
15. I shall speak 1 वोल [ D. ] 31. 10.
to pass through
स [ स्व ] 8. 14. one's
own सब [शत ] 28. 4.
hundred सउण [ शकुन ] 31. 2.
a bird सउण्णया [ सपुण्यता ] 58.
7. the meritorio
usness सउन्त [शकुन्त ] 31. 5.
a bird (N.) सक्क [पक्य ] 32. 10.
able - सक्क [ शक् ] 62.
12. to be able 1 सक्कुण [ शक् ] 81.
14. to be able सगग्गय [ मगद्गद ] 48.
12. with chokes सग्ग [ खर्ग] 33. 4.
heaven
सञ्च [ सत्य ] 10. 20.
true सञ्चय [ सत्यक] 47. 9.
truth साहिसन्धी [ सत्याभिस
धिन् ] 81. 22. of
true promise सछह [ सदृक्ष ] 21. 3.
similar सज्झ [ साध्य ] 83. 2.
can be won over
45. 25. obtainable सज्झाय [ स्वाध्याय ] 61.
3. his own study
of scriptures सडा [ सय ] 44. 9.
a mane सण्ड [ षण्ड ] 41. 19.
a grove 'सणाह [ सनाथ ] 31. 1.
accompained with सणियं [ शनैः ] 60. 24.
slowly सत्त [ सत्त्व ] 28. 8...
goodness

Page #377

सन्त [ सत्व ] 14. 20. a living being
सत्तरस [ सप्तदश ] 83. 8. seventeen
सत्ति [ शक्ति ] 12. 21. strength
सन्तु [ शत्रु ] 78. 9. an
enemy
सत्थ [ सार्थ ] 9. 3. a
caravan
सत्थर [वस्तर ] 21. 11. a bed
of
सत्थयार [ शास्त्रकार ] 57. 2. a writer scriptures सत्थवाह [ सार्थवाह ] 8.
21. the.master of а caravan i. e. merchant
सत्थिय [ स्वस्तिक ] 32. 3. Swastika
the
mark
सत्थिय [सार्थिक ] 14. 8. the man in a
caravan
सद्द [शब्द] 15. 8. sound
134
सदाविय [ शब्दापित ] 8. 6. called
सद्दल [ शार्दूल ] 16. 22. a tiger
सन्तिय [D] 5. 9. an expletive sho wing possession
सन्निअ [ संज्ञित ]60. 10. made a sign, beckoned
सन्निवेस [ संनिवेश ] 15. 2. a place
सन्निहोण [ संनिधान ]68.
19. a place
सप्प [ सर्प ] 25 18.
serpent सप्पुरिस [ सत्पुरुष ] 7.
21. a good man सब्भाव [ सद्भाव ] 48. 4. a fact, truth समअ [ समय ] 5.5 time समक्ख [ समक्ष ] 24. 11.
near
समणत्तण [ श्रमणत्व ] 58. 5. the life of a recluse

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135
।
समणन्तर [ सम्+अनन्तर ]
45. 12.; 82. 16.
just after (N.) समलिंग [श्रमणलिंग ]
69. 5. the signs
of a recluse समत्थ [ समस्त ] 35. 21.
all
समप्प [ सम्+अर्प ] 33.
21. to give over समप्पिअ [ समर्पित ] 26.
10. entrusted,
gave - समल्लिय [ सम्+लि ]
12. 22. to stick to समल्लीण [ समालीन ] 17.
20. attacked hand
to hand समहिलिअ [ समहिलाक ]
37. 10. with his
wife समं 38. 6. with सम्मत्त [ सम्यक्त्व ] 64.
15. a right belief सम्म [ सम्यक् ] 80. 21.
well
समाइस [ सम्+आ+दिश]
26. 12. to order समाइण्ण [ समाकीर्ण ] 43.
19. scattered over समाएस [ समादेश ] 27.
6. an order समागअ [ समागत ] 9.
14. came समाण [ समान ] 66. 11.
similar समायरिय [ समाचरित ]61.
16. done समारोविअ [ समारोपित ]
82. 13. placed समालिंगिय [ समालिंगित ]
___41. 19. embraced समावन्न [ समापन्न ] 69.
8. adopted समावासिअ [ समावासित ]
12. 14. encamped समासत्थ [ समाश्वस्त ] 22.
11. consoled समासाइअ [ समासादित ]
10. 7. obtained समासास [सम्+आ+श्वसू]

Page #379

136 13. 22. to console समासासिया [ समाश्वासिता]
45. 12. consoled समाहय [ समाहत ] 31.
17. beaten सम्माणिय [ सम्मानित ] 55.
5. honoured समीव [ समीप ] 7. 11,
near समीहिय [ समीहित ] 22.
9. the thing
desired समुक्किण्ण [ समुत्कीर्ण ]
31. 19. carved in समुत्तत्थ [ समुत्रस्त] 87.
3. frightened समुत्थ [ समुत्थित ] 35.
23. produced from / समुप्पज्ज [ समुत्पद् ]
58. 18. to be
produced समुप्पन्न [ समुत्पन्न ] 4.
15. born समुप्पाइअ [ समुत्पादित ]
69. 17. produced
समेअ [ समेत ] 56. 4.
accompanied with सय [शत ] 9. 14.
hundred सयण [ स्वजन ] 13. 13.
relative सयणिज्ज [ शयनीय ] 47.
1. a bed सयम् [ स्वयम् ] 34. 2.
himself सयल [ सकल ] 4. 2.
all सयासाओ [ सकाशतः ]65.
4. from the vicinity of whom,
from सर [ सर ] 12. 10. an
arrow
सरणागअ [शरणागत ] 15.
13. come to she
Iter सरय [ शरद् ] 4. 8. au
tumn
सरह [ शरभ ] 28. 23.
a fabulous animal

Page #380

सरिया [ सरित् ] 38. 5. a river
सरिस [ सदृश ] 56. 18. like, similar
सरीर [ शरीर ] 13. 1. body
सलाहणिज्ज [ श्लाघनीय ] 37. 3. worthy to be admired
सलाहिअ [ श्लाघित ] 78. 15. praised
सवण [ श्रवण ] 72. 6. hearing
सवर [ शबर ] 12. 8, one of the wild tribes
सवह [ शपथ ] 8. 8. word, promise सव्व [ सर्व ] 14. 16. all सव्वत्ता [ सर्वत्र ] 42. 2. on all sides
सबरी [ शर्वरी ] 82. 9. a night 'सव्वरस [ सर्वस्व ]51. 16. everything
13
137
सव्वहा [सर्वथा] 11. 16. always
सवाय [ सपाद ] 36. 7. one and a quar
ter
सविसेसं [ सविशेषं ] 55. 5. very much
सस्य [ शशक ] 22. 13. a rabbit
सहयार [ सहकार ] 68. 11. a mango
सहस्स [ सहस्र ] 16. 1. a thousand
सहस्सलोयण [ सहत्नलोचन ] 25. 1. thousandeyed
सहाअ [ सहाय ] 19. 5. helper
सहाव [ स्वभाव ] 3. 6.
nature
सहि [ सहित ] 16. 3. with
सहियण [ सखीजन ] 44. 5. female friends

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138
संकन्त [ संक्रान्त ] 44. 3.
reflected संका [ शंका ] 11. 16.
a doubt संखा [ संख्या ] 40. 1.
_sum, number संखिय [ संख्यात ] 36. 7.
counted संखुद्ध [संक्षुब्ध ] 49.
22. disturbed,
agitated संखोह [ संक्षोभ ] 17.8.
disturbance संगय [ संगत ] 45. 21.
joining, favour
able / संगोवाय [ सम+गोपय्
causal ] 45. 11.
to protect संघाय [ संघात ] 17. 6.
collection / संचिण [सम्+चि ]
59. 21. to gather संचुण्णिय [ संचूर्णित ] 77.
5. powdered, broken into pieces
संजणिय [ संजात ] 17.
8. produced संजत्तियं [ a denomin.
atine P. P. P. from संयात्रा ] 37.
16. made ready संजम [ संयम ] 57. 18.
constraint संजाय [ संजात ] 46. 14.
took place, hap
pened संजुय [ संयुत ] 42. 15.
united with - संजोअ [सम्+युज् ]
42. 15. to unite संजोइय [ संयोजित ] 63.
2. joined संजाग [ संयोग ] 42. 13.
union / संठव [ संस्थापय् ] 64.
12. to establish संठिअ [ संस्थित ] 14. 3.
sitting संतप्पियव्व [ संतप्तव्य ]
45. 15. should regret

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139
संताव [ संताप ] 44. 2.
heat संतास [ संत्रास ] 17. 13.
trouble संतोस [ संतोष ] 25. 22.
contentment संधि 61. 1. a joint संधुक्किय [ D. ] 75. 17.
burnt संपइ [ संप्रति ] 18. 6.
now - संपज्ज [सम्+पद् ] 11.
16. to be produ.
संपाडिय [ संपाडिय ] 22.
2. produced 55.
25. fulfilled संपायण [ संपादन ] 36.
16. attainment 1 संपाव [सं+प्र+आप् ]
42. 3. to obtain संपाविय [ संप्राप्त ] 39.
3. obtained संपुड [ संपुट ] 38. 23.
a block - संपूअ [ सम्+पूज्] 53.
17. to worship - संबुज्झ [सम्+बुध् ]
67. 16. to awa.
ced
ken
संपत्त [ संप्राप्त ] 29. 15.
obtained संपन्न 46. 13. obtained संपयं [ सांप्रतं ] 48, 3.
now संपरिवुड [ संपरिवृत ] 56.
12. surrounded संपलग्ग [ संप्रलग्न] 17.
16. took place संपाड [ सम्+प्र+आप् ] 12. 7. to obtain
संबोह [संबोध] 58. 10.
knowledge संभम [ संभ्रम ] 53. 14.
confusion, haste संभासण [ संभाषण ] 45.
6. speaking संमिलिय [ संमीलित ] 21.
13. closed संरोहण [ संरोधन ] 18. 9.
healing

Page #383

संलेहण [ संलेखना ] 83. 10. fasting
संवच्छर [ संवत्सर ] 7.
19. a year
संवलिय[ संवलित ] 31. 5. surrounded
संववहार [ संव्यवहार ]16. 17. trade
संवाहणा [ संबाधना ] 8. 9. an obstruction
संवाहिय [ संवाहित ] 21. 18. shampooed
संयुक्त: [ संवृत्त ] 5. 11. became
संवेग 56.10. ness to world
संसअ [ संशय ] 10. 10. a doubt
averse
संसग्गि [ संसर्गिन् ] 26. 3. attached to
संसंभमं [ ससंभ्रमं ] 61. 5. with confusion
/ संसिज्झ [ सम् + सिध् ] 58. 13. to be fulfilled
140
सागय [ स्वागत ] 42. 6. reception
सागरोवम [ सागरोपम ] 83. 8. (N.)
सामत्थ [ सामर्थ्य ] 12. 2. strength
सामन्न [ सामान्य ]12. 2. ordinary, monplace
com -
सामिणी [ स्वामिनी ] 40. 10. a mistress
सामिसाल
[ स्वामिश्रेष्ठ ] 27. 6. the best lord
सायर [ सागर 1 25. 18.
a sea
सारमेअ [ सारमेय ] 81. 20. a dog
सारिच्छ [ सदृश ] 22. 1. like, similar
साल [ शाल ] 61. 24. the name of a tree
सालभञ्जिया [ शालभञ्जिका ] 44. 14. a doll, a
statue

Page #384

141 सावय [ श्वापद ] 76. 1. . सिह [ स्नेह ] 14. 4. a wild beast
love सावेक्खया [ सापेक्षता ] सित्त [ सिक] 14. 9. 23. 23. desire,
sprinkled craving
सिद्धपाअ [ सिद्धप्राय ] 65. सासण [ शासन ] 55. 25.
14. almost prep. an order
ared सासणावण [ शासन ] 55: सिमिण [ स्वप्न ] 47. 2. 13. an order
a dream / साह [ साधु ] 34. 11. सियवड [ सितपट ] 37. to accomplish
20. a white cloth - साह [ D. कथ् ] 5.
i. e. a sail ____ 1. to tell
सिरा [ शिरा ] 22. 2. साहण [ साधन ] 34. 7.
an artery accomplishment
सिरी [ श्री ] 4. 22. the साहरणया [ साधारणता ]
goddess of wealth 23. 24. commo
सिरोहरा [ शिरोधरा ] 4. ness
20. a neck साहा [ शाखा ] 20. 15. a branch
सिला [ शिला ] 31. 20.
a stone साहार [ सदाधार ] 21. 17. ___a good support
सिलीभूय [ शिलीभूत ]. साहारण [ साधारण ] 14.
21. 24. petrified 16. common
सिवा [ शिवा ] 82. 16. सिह [ शिष्ट ] 55. 15.
jackals told
सिवियण [ स्वप्र ] 28.

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142
22. a dream सिसिर [ शिशिर ] 44. 1.
cool सिहर [ शिखर ] 31. 13.
a peak सिहि [ शिखिन् ] 43. 10.
a peacock सिंग [ शृङ्ग ] 17. 11. a
horn सिंघ [ सिंह ] 28. 23. a
lion सीयावणयण [ शीतापनयन ]
38. 15. removing
सुअ [ श्रुत ] 75. 10.
heard सुअ [ श्वः ] 79. 17. to
morrow (N.) सुइरं [ सुचिरं ] 54. 18.
for a long time सुकय [ सुकृत ] 32. 11.
a good action सुक्क [ शुष्क ] 77. 2. dry सुकुमाल [ सुकुमार ] 4.
18. tender सुट्टिय [ सुस्थित ] 7. 9. __well-established सुङ [ सुष्ठ ] 27. 11.
well सुण [ श्रु ] 9. 11. to
hear सुणय [ शुनक ] 12. 16.
a dog - सुणाव [ श्रावय् ] 70.
3. to make one
hear सुत्त [ सुप्त ] 17, 10.
slept
cold
° सील [ शील ] 28. 12.
of the disposition : of सील [ शील ] 49. 7.
character सीस [ शिष्य ] 56. 12. a · disciple, a pupill सीस [ शीर्ष ] 70. 11. a
head सुअ [ सुत ] 25. 20. a
son

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143
सुत्त [ सूत्र ] 78. 19.
canonical literat.
ure, scriptures सुत्थ [ सुस्थ ] 53. 17.
in proper order सुद्ध [ शुद्ध ] 56. 13.
pure सुद्धया [ शुद्धता ] 15. 6.
purity सुन्न [ शून्य ] 48. 24.
meaningless सुमर [ स्मृ] 11. 5.
to remember सुमरिअ [ स्मृत ] 72. 1.
remembered सुमिण [ स्वप्न ] 4. 17.
a dream सुयण [ सुजन ] 25. 19.
a good man सुरहि [ सुरभि ] 41. 15.
fragrant सुरित्त [ सुरिक्त ] 50. 23.
insignificant सुरिन्द्र [ सुरेन्द्र ] 44. 14
god Indra
सुलद्ध [ सुलब्ध ] 53. 24.
well-obtained सुलह [ सुलभ ] 63. 20.
easily obtainable सुवण्णय [ सुवर्णक ] 29. . 6. gold सुवण्णीद्वय [ सुवर्णीभूत ]
38. 20. turned
into gold सुविण [ स्वप्न ] 47. 8.
a dream सुवेलाओ [ सुवेलातः 144.
22. in good time सुह [ सुख ] 4. 13.
happiness सुहं [ सुखम् ] 17. 9.
happily सुहिय [ सुखित ] 16. 20.
made happy सुहुय [ सुहुत ] 20. 2.
. well-lighted सुंकार [ सूत्कार ] 23. 9.
a hissing sound सुअर [ शूकर ] 66. 23.
a boar, a pig

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144
सूण [ शून ] 69. 18. .. .happiness swollen
सोग [ शोक ] 19. 19. वर [ सूर ] 47. 22. the
grief sun
सोणिय [ शोणित ] 21. सूरिअ [ सूर्य ] 38. 15. 24. blood the sun
सोम [ सौम्य ] 9. 4. सूल [ शूल ] 41. 1. a
pleasing pike
सोय [ शोक ] 13. 15. सूल [शूल ] 70. 12.
grief shooting pain
सोवण्णिग [ सौवर्णिक ] 50. सूलि [ शूलि ] 15. 3.
22. of gold gallows
सोसिय [ शोषित ] 56. सूलिया [ शूलिका ] 80,
13. made lean 3. gallows
and dry सवयारी [ सूपकारिणी ] 65.
सोहग्ग [ सौभाग्य ] 37. 16. a female cook
__ 1. good luck सेहि [ श्रेष्ठिन् ] 4. 2. a सोहण [ शोभन ] 7. 12. merchant
good सेय [ स्वेद ] 21. 5. perspiration
हत्थ [ हस्त ] 8. 14. hand सेस [ शेष ] 20. 14. हत्थि [ हस्तिन् ] 20. 17. remaining
an elephant सेसया [ शेषता ] 38. 9. । हम्मिय ! 'D. ] 35. 20. remainder
gone सोक्ख [ सौख्य ] 57. 18. हम्मिय [ हH ] 60. 13.

Page #388

a mansion
हय [हत ] 20. 17. killed [ ] 42. 3. burden [] 43. 12. a bower, a house
हरिस [ हर्ष ] 52. joy हरिलिअ [ हर्षित ] 52. 14. pleased
हरे [ अरे 119. 10. Oh ! हलबोल [D] 17. 1.
noise
[] 14. 16. to be
हित्थ [ D. त्रस्त ] 43. 8. alarmed, afraid
fra 17. 6. a kind
of trees ffa71. 4. bene• ficial
145
fare [ हृदय ] 11. 15. a heart
163. 13 bash. fulness
'हुत्त [ D. अभिमुख ] 76. 7. from
हुयवह [ हुतवह ] 20. 2.
fire
हेय [ हेय ] 58. 1. a thing worthy to be abandoned
हेउ [ हेतु ] 18. 14. a
cause
मुह [ अधोमुख ]76. 4. with face down.
ward
[] 8. 2,to be

Page #389

146
Errata
Page
Line
24.
6. 23.
21..
त्ति ।
incorrect correct निर्मायः निष्कपटः निर्मातः पटुः दुरीकरण
दूरीकरणं खीण्णयाए
खीणयाए कुम्म अमावास्यायाम् अमावास्या विदिन्न
विदिन्नं इप्सितार्थ
ईप्सितार्थ
त्ति वास्तव्यतः
वास्तव्यः दीर्घश्वेत.
दीर्घव्याघ्र. सि. हे. ८. ४. ८. etc. drop मङ्गलावसाणा मङ्गलावसाणा बुद्धो
बुद्धि
ति। Add after भणियं । ' भयव, साहुणा न एत्थ संदेहो' । आयरिपण भणियं ।
13.
त्ति
गुणरत्नान् प्रेक्षणोच्चक युस्माक .. करिस्ससि गोणत्तओ'
गुणरत्नानि प्रेक्षस्वात्मीय
युष्माक... करिस्ससि
गोणत्तओ

Page #390

147
TRANSLATION [ Look carefully the Notes where also the corrections are fully noted. ] 10. 22. the goods of the value
the value for the go.
ods of 12 8. What a loving What a nature ! power to
understand the senti.
ments ! 13. with arrows with barbed
arrows
25.
to save her to console
her
15-19.
correct according to the
Notes See Notes and correct Was far ad. Was passed vanced by them
duly, White eleph. with tigerent skins skins tied with heaped to
gether in correct according to the
Notes

Page #391

49.
61.
63.
64.
64.
82.
108.
108.
20.
2.
14.
2.
13.
9.
11.
18.
148
Add How
the fault?'
'desired.
Ratnadvipa Ratnasara you who
him who has
have
alarmed with alarmed at
Were
was
With the be with your ating of a own seal drum
can it be
after
correct according to the Notes
were Surroun- were, surded rounded
VOCABULARY
•
P. 81. Read untie instead of unite' and. sife-unite' instead of 'united'
P. 129. वियलिय instead of वियलयि
P. 132. वीसत्थ instead of वीअत्थ

Page #392
_