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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lihir'ilhinggaa| smraaicckhaa|| madhusudana di. modI

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Prakrit Granth-mala No. 7. Samaraicca-kaha Of Haribhadra Suri sArahArabhariraiyAe samarAiccakahAe chaTTho bhavo // 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-Suri, Samaraiccakba. The whole work contains in all nine chapters-being the development of traditional verses which are quoted in the Bhumika 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 TEHERI ET A 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'arman 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 Chandrakanta. Haribhadra calls this romance as one belonging to the type of Dharmakatha or religious romance. Its guiding motivation is

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derived from religion. Haribhadra speaks about it in details in Bhumika. ( See. . 27. f-2 P. 3. lines 3-7.; P. 4. lines 13-14.) The name of the present work is Samaraicca-Kaha as it popularly goes, though Haribhadra himself has named it SamaraiccaCariya. 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 Kuvalayamala. 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 Brahmana 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 Yakini. 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, Prabhavakacharitra 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 Makandi, 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 Kartika. 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 Dinaras each, They started taking their caravans with them. Their wives also accompanied them. (P. 8 I. 17.) On the way, Dharana saw a young Vikyudhara 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 Vidyunmalin 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'upala. 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. Vidyunmalin 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 Padanusarin 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. Kalasena 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 Kalasena and with the aid of the herb, he cured Kalasena. 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 Amavasya, Dharana

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10 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 Kalesena. They offered him their booty. Kalasena while inspecting the prisoners found one Sangamaka whom he recognised as he had come along with Dharana who cured his fractured skull. Kalasena 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 Kadambari the family-goddess, to offer her the sacrifice of ten men if Dharana

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11 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 Mahasara, 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 Chandalas for execution. The policemen gave him over to Chandalas. 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 Rijupalika. (P. 28. 1. 17.) Chandarudra along with Laxmi, after leaving the Yaksha temple, had come in the vicinity of the Rijupalika. He began to dis

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13 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. Kalasena had in the meantime prepared to enter fire, after giving the promised sacrifice of ten men to Chandika or Kadambari, 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 Chandika's temple. The poet describes here Chandika's temple and its surroundings. At that time, the human sacrifice was to be offered to Chandika. 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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14 dejected as he bad to lose life, Dharana sent his request to Kalasena who found it extraordinary and just befitting Dharana. Kalasena 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 Kalasena 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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15 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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17 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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18 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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20 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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21 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 Radha. 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 Tagara, 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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22 the royal chaplain produced troubles for hermits. (P. 89. I. 53.) Aparajita 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 Rahu 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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23 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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24 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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25 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 Muka. 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 Siddhayatana peak of the Vaitadhya mountain on the sight of his own earrings. The god after hearing this, went to As'okadatta at Kaus'ambi, 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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26 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 to`monks 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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28 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 Durva 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 Vaitadhya 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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29 [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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30 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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31 is omitted after the 3rd gana, the Arya will be called Vipula. (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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||smraaicckhaa // chaTo bhvo| dharaNo lacchI ya taha pi-bhjaa|

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samarAiccakahA chaTTho bhavo / asthi iva jambuddIve bhArahe vAse, parihariyA ahammeNaM, vajjiyA kAladoseNa, rahiyA uvaddaveNa, nivAso nayasirIe,' mAyandI nAma nayarI / jIe mahumattakAmiNilIlAcaMkamaNaNeuraraveNa / bhavaNavaNadIhioyararayA' vi haMsA naDijjanti // 1 // jIe saralasahAvo piyaMvao dhammanihiyaniyacitto / paDhamAbhAsI' nehAluo ya purisANa vaggo // 2 // namiUNa vIyarAyamairAyaM haribhaddamuNirAyaM samarAiccakahAe vivarissaM chaTThayaM bhavaM kiMci // virahaMkavAyasAyarataraNammi suhaM hou bAlANaM iya ciMtiya ADhattA bAlaThThe lahuTippaNI esA // moikuluppaNNeNa ya saMyaliyA mahasUyaNeNesA NettaMkaNihindumipa vikkamavarise rAyaNayarammi // 1. parihRtA adharmeNa varjitA kAladoSeNa rahitA upadraveNa, nivAsaH nayazriyaH (= nIti zriyaH) iti nagarIvarNanam / 2. bhavanavanadIdhiMkAvatAraratA bhavanAnAM harmyANAM vanaM samUhaM tasmin bhavAH dIrghikAH vApyaH tAsu avatAre ratAH vyApRtA: haMsAH ityarthaH / 3. 'paDhamAbhAsI' prathamamAbhASata iti prathamAbhASI maitrIparaH ityarthaH / " 5

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chaTTho bhavo ] ___ tao taM daTThaNa viuddhA esaa| sAhio tIe harisanibbharAe daiyassa / bhaNiyA ya NeNa / "sundari, sirinivAso te putto bhvissi|" pddissuymimiie| tao viseseNa tivaggasaMpAyaNarayAeM aikvanto koi kaalo| patto psuuismo| pasUyA ya esA, jAo se 5 dArao, niveio paritosanAmAe ceDiyAe bandhudatassa / parituTTho eso| dinnaM tIe pAriosiyaM / kayaM uciyaM karaNijjaM / aikanto mAso dArayassa / paiTThAviyaM ca se nAmaM piyAmahassa santiyaM dharaNo tti / patto kumArabhAvaM, gAhio kalAkalAvaM / nimmAo ya .. tattha payANusArI 'sNvutto|| etthantaraMmi so vijayajIvanArao tao narayAo udhvaTTiUNa puNo saMsAramAhiNDiya aNantarabhave tahAvihamaNuTThANaM kAUNa tIe ceva nayarIe kattiyassa seTThissa jayAe bhAriyAe kucchisi itthiyattAeM' 15 uvavanna tti / jAyA kAlakameNa / paiTThAviyaM ca se nAma lacchi tti / pattA ya jovvaNaM / acintaNIyayAe kammapariNAmassa, bhaviyavvayAe nioeNa, mahAvibhUIe pariNIyA ya gheNaM / atthi pII dharaNassa lacchIe, na uNa tIpa dharaNaMmi / cintei esA / ' alaM me jIvaloeNa, 20 jattha dharaNo paidiNaM dIsai' tti / evaM ca viDambaNApAyaM visayasuhamaNuhavantANaM aikvanto koi kAlo // 6. dharmaH arthaH kAmaH iti trayANAM puruSANAM saMpAdane prAptau ratAyAH / 7 nirmAyo niSkapaTaH / 8. padAnusAralabdhiyuktaH yastu sUtrasya prathame pade paThyamAna AtmanaH labdhiprabhAveNa sakalameva sUtraM paThati saH padAnusArI / 9 strIbhAvena /

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[samarAiJcakahAe annayA ya payatte mayaNamahUsave kIlAnimittaM payaTTo rahavare dharaNo malayasundaraM ujANaM / patto nayariduvAradesaM / etthantaraMmi tao ceva ujANAo kIliUNa gao rahavareNa nayariduvAradesabhAyaM pazcanandiseTTiputto devanandi tti / miliyArahavarA duvAradesabhAe / vitthiNNayAe rahavarANaM na doNhaM pi niggmnnpvesbhuumii| bhaNiyaM ca devanandiNA / "bho bho dharaNa, osArehi rahavaraM tAva, jAva me pavisai raho" tti / dharaNeNa bhaNiyaM / " aigao me raho, na tIrae 10 vaaleuN"| tA tumaM ceva osArehi, jAva me nIsarai tti"| ' devanandiNA bhaNiyaM / "bho bho dharaNa, aha keNa uNa ahaM bhavao UNao, jeNa rahavaraM osaaremi"| dharaNeNa bhaNiyaM / "bho bho devanandi, tullmeveyN"| evaM ca vitthakkA duve vi seTTiputtA / ruddho nigga15 mapavesamaggo nAyarayANaM / pavitthiNNo jaNavAo, vinAo esa vuttanto nayarimahantaehiM / AloiyaM ca NehiM / "duve vi khu mahApurisaputtA, na khalu ettha egassa vi nirAgaraNaM jujjai2 tti / tA imaM ettha pattayAlaM; nibhacchinjanti ee / jhaa| 'kIsa tubbhe 20 puvvapurisajieNaM vihaveNaM gavvamuvvahaha / keNa tumhANa niyabhuovajieNaM daviNajAeNaM dinnaM mahAdANaM / keNa 10 apasAraya pArzva kuru / 11 na zakyate vAlayituM / 12 dvau api khalu mahApuruSaputrau, na khalu atra ekasya api nirAkaraNaM (durIkaraNaM) yujyate / 13 prAptakAlaM kAlocitaM / 14 nirbhatsyete avmaanyete|

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chaTTho bhavo ] vA kArAvio dhmmaahigaaro| keNa vA abbhuddhario vihalavaggo / keNa vA pariosiyA jnnnnijnnyaa| tA kimeiNA niratthaeNa bahujaNovahasaNijjeNa ahopurisiyApAraNa ceTThieNaM / ao uvasaMharaha eyaM, osAreha niyaniyathAmAo ceva piTThao rahavare kimanneNaM' 5 ti / evamAlociUNa 'iNameva tubbhehiM te vattavva' tti bhaNiUNa visajiyA vayaNavinnAsakusalA, dhammatthavisArayA, pariNayA vaovatthAe, nivAsI uvasamassa, ihaparaloyAvAyadaMsagA, suTThiyA dhammapakkhe, sayalanayarijaNabahumayA, cattAri cAriyA" / gayA te tesiM 10 samIpaM / abbhuTThiyA'" ya jehiM / aNusAsiyA cAriehiM / sAhio puraahippaao| sohaNaM ti parituTTo devanandI / 'asohaNaM' ti lajio dharaNo / . bhaNiyaM ca teNa / " bho bho mahantayA, jaM tubbhe ANaveha, tamavassa mae kAyavvaM / kiM tu paDibohio 15 ahaM tubbhehiM, lajio ya attaNo ceTThieNaM, mahaI me ohAvaNA,8 AmagabbhapAyaM ca mannemi attANayaM / tA evaM me aNuggahaM kareha / osArijantu ee rahavarA / gacchAmo ya amhe io ajeva desantaraM / tao saMvacchareNa jo ceva Ne pahUyaM daviNajAyaM viDhaviUNa20 20 ihAgacchiya ahiyaM sappurisaceTThiyaM karessai, tasseva santio' raho imIe ceva terasIe pavisissai pA nikkhamissai vA" // 15 vihvalavargaH duHkhavyaprajanAH / 16 cArikAH janasamudAyasya pradhAnapuruSAH / 17 abhyutthitAH sammAnayituM utthitAH / 18 apabhAvanA anAdaraH / 19 AmagarbhaprAya apakvagarbhasamAna / 20 samupAyaM / 21 'santio' iti sambandhArthadarzakaH zabdaH /

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[samarAicakadAra cAriehiM bhaNiyaM / " alameiNA abhiniveseNa" | dharaNeNa bhaNiyaM / " na annahA me nivvuI hoi"| cAriehiM bhaNiyaM / "paurAmettha pmaannN"| dharaNeNa bhaNiyaM / "niveeha puraannN"| devanandiNA bhaNiyaM / "juttameyaM, ko ettha doso"| tao niveiyaM paurANaM / bahumayaM ca tesiM / saddAviyA ya tesiM jaNaNijaNayA / sAhio vuttanto, bahumao ya tesi pi / tao kArAviyA savahaM 'na tubbhehi epasiM saMvAhaNA kAyavvA' saddAviyA dhrnndevnndii| 10 samappiyaM patteyaM52 tesiM pazcadINAralakkhapamANaM bhaNDa mollaM / kayaM ca vavatthApattayaM "jo ceva eersi saMvaccharabbhantare ahiyayaradaviNajAeNa porusaM payaDaissai, tasseva santieNa rahavareNa gantavvaM, na iyrss'| dinnA ya NehiM shtthaa| muddiyaM pattayaM / chUDhaM "pau15 rbhnnddaare| niggayA niyaparivAraparivAriyA mahayA caDayareNa25 dharaNadevanandI; geNhiUNa jahociyaM bhaNDaM payaTTA desantaraM, ego uttarAvahaM, avaro puvvadesaM / ____etthantaraMmi cintiyaM lcchiie| "dIhANi desantarANi; suheNa vioo, dukkheNa samAgamo; tA 20 na-yANAmo, antarAle kimahaM pAvissaM ti / avAvAvio ceva viutto khu eso"| gayA ya satthavAhaputtA egaM payANayaM / pesiyAo ya eesiM bandhudattapaJcanandIhiM sarIraThiinimittamAlociya AucchiUNa nayarimahantae 22 pratyekam / 23 vyavasthApatrakam / 24 kSipta / 25 janasamUhena /

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chaTTho bhavo] saparivArAo vahUo, miliyAo ya eesiN| paidiNapayANaehiM ca gacchamANANaM aikkantA kaivi diyahA / / __annayA ya parivahante satthe diTTho dharaNeNa egaMmi vaNaniuje accantasomarUvo uppAyanivAe karemANo vijaahrkumaaro| gao tassa samIvaM / pucchio ya 5 eso| 'bho kiMnimittaM puNa tumaM asaMjAyapakkho viya garuDapoyao muhaviyArovalakkhijamANanahaGgaNagamaNUsuo viya uppAyanivAe kresi| Acikkha, jai akahaNijaM na hoi"| ___ tao ' aho se bhAvanuyayA,27 aho AgaI, aho 10 vayaNavinnAso' tti cintiUNa bhaNiya vijAhareNa / " bho, suNa / ahaM khu veyapavvae amarapuranivAsI hemakuNDalo nAma vijAharakumAro aNabbhatthavijo sayanioyaparo8 tattheva ciTThAmi, jAva samAgao tAyassa paramamitto vijjumAlI nAma vijjaahro| 15 bhaNio ya tAeNa / 'kuo tumaM, kIsa vA vimaNadummaNo dIsasi / teNa bhaNiyaM / 'vijhAo29 ahaM / vimaNadummaNatte puNa imaM kAraNaM / diTTho mae vijhAo ihAgacchamANeNa ujeNIe nivveyakAraNaM / tAraNa bhaNiyaM / 'kIisaM nivveykaarnnN'| vijjumAliNA 20 bhaNiyaM / 'suNa - atthi ujjeNIe sirippaho nAma raayaa| tassa rUviNi vva kusumAuhavejayantI jayasirI nAma dhuuyaa| sA ya patthemANassa vi na dinnA koGkaNarAyaputtassa sisupAlassa, dinnA imeNa vacchesarasuyassa parovayA- 25 26 utpaatnipaataan| 27 bhaavjnytaa| 28 zataniyogaparaH zatakAryavyApRtaH / 29 vindhyataH vindhyaparvatAt /

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[samarAiccakahAe rakaraNekalAlasassa sirivijayassa / kuvio sisuvaalo| Agao jayasirivivAhanimittaM sirivijo| tao pAraddhe mahAvibhUIe vivAhamahUsave niggayA mayaNavandaNanimittaM samAlociya vihAeNamavakkhanda dAUNaM avahariyA sisuvAleNa jayasirI / uppAio klylo| muNio vuttanto sirivijaeNaM / laggo maggao' / samAsAio sisuvaalo| AvaDiyamAohaNaM / gADhapahArIkaeNaM ca jeUNa sisuvAlaM niyattiyA jysirii| pahAragaruyayAe ya so mahANubhAvo pANa10 saMsae vtttte| sA vi rAyadhUyA 'na ahameyaMmi aka yapANabhoyaNe pANavittiM karemi' tti vAmakarayalapaNAmiyavayaNapaGkayA aNAcikkhaNIyaM avatthantaramaNuhavantI dukkheNa ciTThai // ___eyaM me ettha kAraNaM' / tAraNa bhaNiyaM / 'Iiso 15 esa saMsAro / khellaNayabhUyA khu ettha kammapariNaIe pANiNo / tA alaM nivveeNa' / tao mae cintiyaM / 'sAhiyaM me kallaM ceva himavantapavvayagayassa dariharuggayaM mahosahimavaloiUNa gandhavvarainAmeNa gandha vvakumAreNa mama vayaMsaeNa / jahA, bho hemakuNDala, 20 saJco khu esa loyavAo, jaM acinto hi maNima ntosahINa pabhAvo tti, jao ekAe osahIe so pahAvo, jeNa vidAriyaTThI vi khaggAipahAro imIe pakkhAlaNoyaeNaM pi paNaTThaveyaNaM takkhaNA ceva rujjhai 30 vibhAtena prabhAtena avaskandaM sahasA abhipAtaM dattvA / 31 mAgao pazcAt / 32 krIDanakabhUtAH khalu atra karmapariNatyA prAminaH / 33 darIgRhodgataM guhAyAbhutpanna / 34 vidAritAsthI vidAritaM asthi yasya saH /

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chaTTho bhavo ] 11 6 ti / diTThapaccayA " ya me esA / tA gacchAmi ahayaM himavantaM gehiUNa tayaM osahi uvaNemi sirivijayassa / tao sumariUNa kahaMci gayaNagAmiNi vijjaM gao himavantapavvayaM / gahiyA osahI / oiNNo himavanto / mA sirivijayassa accAhiyaM bhavissai' ti paDiniyatto vepaNa / patto eyaM niuaM, khINNayAe veyAgamaNeNa vIsa maNanimittaM oiNNo ihaI, kayaM calaNasoyaM, uvaviTTho kuravapAyavasamIve, Thio muhuttamettaM, uccalio ya ujjeNiM / sumariyA gayaNagAmiNI vijjA, nAva ahiNavagihIyattaNeNa gamaNasaMbhameNa ya visumariyaM 10 meyaM / tao sA na vaha tti uppAyanivAe karemi " // dharaNeNa bhaNiyaM / " bho evaM vavatthie ko iha uvAo " / hemakuNDaleNa bhaNiyaM / "natthi uvAo / ao ceva 1 rAyauttaviNAsasaGkAra uttammada me hiyayaM, paNassara 15 me maI / savvahA na appapuNANa samIhiyaM saMpajjai tti daDhaM vimaNo mhi " / dharaNeNa bhaNiyaM / "bho atthi esa kappo, jaM sA annassa samakkhaM paDhijjai " / atthi " / jai evaM, tA paDha; kayAi hemakuNDaleNa bhaNiyaM / dharaNeNa bhaNiyaM / ahaM te payaM lahAmi " / 66 66 5 35 dRSTapratyayA dRSTaH pratyayaH tasyAH oSadhyAH prayogasya sAphalya yasyAH sA dRSTapratyayA oSadhiH / 36 caraNazaucaM pAdaprakSAlanam / 20

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12 [samarAiccakahAe tao hemakuNDaleNa 'natthi avisao purisasAmatthassa' tti cintiya sAmannasiddhiM kAUNa paDhiyA vijA / payANusArittaNeNa laddhaM payaM dharaNeNa / sAhiyaM hemakuNDalassa / parituTTho eso| bhaNiyaM ca NeNa / "bho bho mahApurisa, dinnaM tae jIviyaM mama samIhiyasaMpAyaNeNa rAyauttassa; tA kiM te karemi " // dharaNeNa bhaNiyaM / "kayaM te karaNijja; gaccha, samIhiyaM saMpADehi" // tao hemakuNDaleNa 'aho se mahANubhAvaya' tti 10 cintiya 'paratthaM karejAsi' tti bhaNiUNa dinaM osahivalayakhaNDaM / paNayabhaGgabhIruttaNeNa gahiyaM ca NeNa / gao vijAharo, Agao ya dharaNo niyystthN| aikkantA kaivi diyahA // annayA ya girinaitIraMmi samAvAsie satthe 15 gavalajalayavaNNA vellinibadbuddhakesahArA vakkaladdhaniva saNA kaNNiyakodaNDavAvaDaggahatthA suNayavandrasaMgayA sadukkhaM ruyamANA diTThA dharaNeNa nAidUragAmiNA savarajuvANaya tti / sahAviyA NeNa pucchiyA ya / bho kiMnimittaM ruyaha " tti / tehiM bhaNiyaM / anja, atthi 20 amhANaM kAlaseNo nAma plliivii| jassa iha vimhiyAo sattiniyANANi cintyntiio| na samalliyanti duggaM paracakkabhae vi vAhIo // 3 // ekkasaraghAyaladdhA jassa ya krikummdaarnnekrsaa| 37 ekazaraghAtalabdhAH yasya ca karikumbhadAraNakarasAH, nApi vihvalazarIrAH vyAkulitadehAH gacchanti padamapi kesariNaH //

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chaTTho bhavo ] - ma vi vihalantasarIrA gacchanti payaM pi kesrinno|||| so khu kesarI Agao tti AyaNNiya ghettUNa kodaNDaM kaNNiyasaraM ca egAgI ceva niggao plliio| na diTTho ya NeNa naggohapAyavantario kesrii| gao tassa samIvaM / gahio ya NeNa paTTidese / vAvAio 5 teNa valiUNa kaTTAraeNa8 kesrii| teNa vi ya se toDiyaM uttimaGgakhaNDaM / tao so 'natthi me jIviyaM' ti mannamANo jalaNapavesaM kaaumaarddho| muNio se esa vuttanto gehiNIe / tao sA vi AvannasattA taM ceva kAuM vavasiyA, vAriyA vi pallIvaiNA na 10 viramai ti / tao teNa pesiyA amhe tIe saMdhAraNatthaM piuNo se ANayaNanimittaM / vIrarasapahANo khu so sayaNavacchalo ya / tA na-yANAmo, kiM paDivajissai tti / mahAdukkhapIDiyA asamatthA ya dhariuM imaM soyAireyaM avijamANovAyA ya paDivajiUNa 15 itthiyAbhAvaM kevalaM ruyamha" // dharaNeNa bhaNiyaM / " bhaddA, alaM soeNa / daMsehi me pallovaI / kayAi jIvAvemi ahayaM " // tao calaNesu nivaDiUNa harisavasupphullaloyaNehiM jaMpiyaM savarehiM " aja, evaM tumaM devAvayAro 20 viya AgaIe / tA tuma ceva samattho si devaM samAsAseuM / annaM ca / jai amhesu aNuggahabuddhI ajassa, tA turiyaM gacchau ajo; mA tassa mahANubhAvassa accAhiyaM bhave / tao ghettUNa vijAharaviiNNaM 38 'kaTAraa' khaDaH /

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14 [ samarAizcakahAe kaivayaniyapurisapa osaddivalayaM Aruhiya vesaraM rivArio turiyaturiyaM gao satthavAhaputto / diTTho ya teNaM naggohapAyavatalaMmi ciyagAsannasaMThio ruhiradhArAparimiyagatto siNehasAramasaddaM ca rovamANIe jAyAe saMgao kAlaseNo / niveio se vuttanto savarajuvANapaNa / abbhuTThamANo ya mucchAnimIliyaloyaNo nivaDio dharaNivaTThe | dharaNeNa bhaNiyaM / ' udayamudayaM ' ti / tao ANIyamudayaM naliNipatteNaM / chUDhamosahivalayaM dAUNamuttimaGgakhaNDaM / sitto ya 10 NeNa, jAva acintayAe osahipahAvassa pugvarUvAo vi ahiyayaraM daMsaNIo alakkhijamANavaNavibhAo uTThio kAlaseNo / tuTThA ya se ghariNI saha pariyaNeNa / calaNesu nivaDiUNa bhaNiyaM ca NeNa / 66 ajja, piyayamAjIya rakkhaNeNa saMpADiyamahApaoyaNA tuha 15 santiyA pANA; kimettha avaraM bhaNIyai " | dharaNeNa bhaNiyaM / savvasAhAraNA caiva mahApurisapANA havanti / kimettha ahiyaM " / kAlaseNeNa bhaNiyaM / "tA Aisau ajjo, jaM mae kAyavvaM " ti / dharaNeNa bhaNiyaM / mahApuriso khu tumaM; tA kiM avaraM bhaNIyai; tahA 20 vi sattesu dayA " / kAlaseNeNa bhaNiyaM / "parivajiyA jAvajjIvameva mae ajjavayaNeNa pAraddhI" 84011 / dharaNeNa bhaNiyaM / kathaM me karaNijaM " / tao gao satthavAhaputtI niyayasatthaM // 66 66 66 aikkantA kaivi diyahA aNavarayapayANapaNa / 39 'vesara' azvataraH / 40 parivarjitA yAvajjIvameva Aryavacanena pAparddhiH AkheTakam |

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chaTTho bhavo ] diTTo ya NeNa pakkhasandhIe1 upavAsahieNaM AyAmuhIsannivesaMmi AvAsie satthe jaracIranivasaNo geruyavilittasavvagatto khandhadesAroviyatikkhasalio, acoro ceva coro tti kariya gahio, vajantavirasaDiNDimaM vajjhatthAma3 nIyamANo caNDAlajuvANa- 5 o tti / teNa vi mahantaM satthamavaloiya suddhayAe Asayassa, vallahayAe jIviyassa, samIvami ceva mahayA saddeNa jaMpiyaM / "bho bho satthiyA, suNeha tubbhe / mahAsaranivAsI morio nAma cANDAlo ahaM, kAraNeNa ya kusatthalaM payaTTo, vippaladdhabu- 10 ddhIhi ya daNDavAsiehiM apecchiUNa core adosayArI ceva mandabhAgI gihIo mhi / tA moyAveha, bho moyAveha; saraNAgao ahaM ajANaM / annaM ca, maraNadukkhAo vi me iyamabbhahiya, jaM tahAvihanikkalaGkapuvvapurisAnjiyassa jasassa viNa vi doseNaM 15 mailaNatti / tA moyAveha, bho moyAveha" // . tao suddhacittayAe cintiyaM dharaNeNa / 'na khalu dosayArI evaM jNpi'| karuNApavanneNa bhaNiyA Na aarkkhiaa| "bho bho kulauttayA, mama karaNa vihIraha muhuttayaM, jAva eyamantareNa vinnaviUNa naravaiM 20 daviNapayANeNAvi moyAvemi eya" / tehiM bhaNiya / " jai evaM, tA lahuM hohi"| tao ghettUNa narindadarisaNanimittaM dINArasaya 41 pakSasandhiH amAvAsyAyAm / 42 AyAmukhI nAma nagarI / sA eva saMnivezaH tasmin / 43 vadhyasthAnam / 44 daNDapAzikaiH / 45 malinatA klNkH|

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16 [ samarAiJcakahAe sahassamullaM muttAhalamAla gao naravaisamIvaM / diTTho ya NeNa rAyA / sAhiUNa vuttantaM vinnatto caNDAlantareNa naravaI / kao se pasAo / dUyasahio ya tassa mokkhaNanimittaM Agao tamuddesaM / moyAvio 5 eso / 'tubbhe imassa jIviyadAyaga' tti bhaNiUNa pUiyA ArakkhiyA / devAviUNa pAheyaM bhaNio ya caNDAlo | 'bhadda, saMpADehi samIhiya' / 6 ajja, mA tu sA avasthA havau, jIe mae ciya paoyaNaM 'ti bhaNiUNa kayaJjaliuDo khiinimiyajANukarayalamutti10 maGgo paNamiUNa satthavAhaputtaM gao caNDAlo || 4. dharaNo vi ya kaivayapayANaehiM patto uttarAvahatilayabhUyaM ayalauraM nAma paTTaNaM / diTTho ya rAyA / bahumannio teNaM / vibhAgasaMpattIe ya vikkiNiyama - NeNa bhaNDaM / 'samAsAio aTThaguNo lAbho / Thio 15 tattheva kayavikkayanimittaM cattAri mAse / puNNoyaeNa ca vittaM daviNajAyaM / saMkhAviyaM ca NeNa, jAva asthi koDimettaM ti / tao gahiyaM mAyandisaMvavahArociyaM bhaNDaM / bharAvio sattho / payaTTo niyadesAgamaNanimittaM mahayA caDayareNa / 20 paidiyahapayANapaNa ya savaravahUgeyasuhiyamayajUhaM / thevadiyahehi sattho pattI kAyambariM aDavi ||5|| vasahamayamahisasaddalakolasayasaMkulaM mahAbhImaM / mAindavindacandaNaniruddhasasirakarapasaraM ||6|| 46 vibhAga saMprAptyA ca vikrItamanena bhANDam / krayamUlyasya kaMcidvibhAgaM aMzaM adhikaM gRhItvA vikrItamanena vastujAtamityarthaH / 47 zabaravadhUgeyasukhitamRgayUtham /

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chaTTho bhavo] phlputttthtruvrtttthiyprputttthvimukkvismhlbol| tarukaNaikayandolaNavANaravukkAraramaNijaM // 7 // mayaNAhadariyaruJjiyasaddasamuttatthaphiDiyagayajUhaM / vaNadavajAlAveDhiyacalamayarAyantagiriniyaraM // 8 // niddyvraahghonnaahighaayjjriypllloyntN| 5 dappucharakariniurumbadaliyahintAla"saMghAyaM // 9 // tIe vahiUNa sattho tiNNi payANAi pallalasamIve / AvAsio ya pallalajalayarasaMjaNiyasaMkhohaM // 10 // AvAsiUNa tIre sarassa majjhaMmi kIliUNa suhaM / to rayaNIe satthI sutto dAUNa thANAiM // 11 // 10 rayaNIe carimajAmaMmi bhiisnnysinggshgddbbhaa|"2 aha savarabhillaseNA paDiyA satthaMmi vIsatthe // 12 // haNa haNa haNa tti gddbbhshsNjnniyjuvisNtaasaa| annonnasaMbhamA laggadIhakodaNDasaMghAyA // 13 // tIse sasaddabohiyasatthiyapurisehi maha mahAbhImaM / 15 jujjhamaha saMpalaggaM sarohavicchinnasaraniyaraM // 14 // satthiyapurisehi daDhaM seNA dappu rekvavIrehiM / AvAe cciya khittA diso disaM hariNajaha vva // 15 // to vIraseNapamuhA savarA savve puNo vi miliUNa / annonnatajaNAjaNiyarosapasarA samallINA // 16 // 20 48 halabolaM kolAhalaH ( de. nA. 8. 64.) / 49 kaNaha latA ( de. nA. 2. 25. ) tarulatAkRtAndolanavAnakhukArazabdaramaNIyAm / 50 vanadavagvAlAveSTitacalamRgarAjagirinikarAm / 51 hintAla: vRkSavizeSaH / 52 -- gaddabbha ' karkazo dhvaniH ( de. nA. 2. 82. ) 53 mahat /

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[samarAiccakahAe aha nijio sa sattho thevattaNao ya svrsennaae| payaro pivIliyANaM bhImaM pi bhuyaMgamaM Dasai // 17 // nijiNiUNa ya satthaM ritthaM ghettUNa niravasesaM pi / bandaM pi kiMpi savarA uvaTThiyA kAlaseNassa // 18 // bhaNiyaM ca NehiM / "eyaM ritthaM satthAo deva ANIyaM bandaM ca kiMpi thevaM / saMpai devo pamANaM" ti| tao kAlaseNeNa pucchiyA bndypurisaa|" bho kuo esa sattho kassa vA santio" tti / etthantaraMmi sIha kayapahArasaMrohaNanimittaM satthavAhaputteNa sahAgao 10 uvaladdho paJcabhinnAo NeNa saMgamo nAma satthavAhaputta puriso| bhaNiyaM ca NeNa / "bhaha, kahiM tumaM mae diTTho" tti / teNa bhaNiyaM / " na-yANAmo tumaM ceva jANasi" tti| kAlaseNeNa bhnniyN| "avi Asi tumaM io uttarAvahapayaTTassa mama pANapayANaheuNo 15 avinAyanAmadheyassa satthavAhaputtassa smiive"| saMga meNa bhaNiyaM / " ko kahaM vA tuha paannpyaannheuu"| kAlaseNeNa bhaNiyaM / "asthi io aIyavarisaMmi5 kayanteNeva kesariNA kahaMci kaNThagayapANo ahaM kao aasi| tao io uttarAvahaM vaccamANeNa keNAvi 20 satthavAhaputteNa na-yANAmo kahici jIvAvio mhi / sA evaM so majjha pANapayANaheu" tti / tao sumariUNa vuttantaM paJcabhiyANiUNa kAlaseNaM bhaNiyaM saMgameNa / "jai evaM, tA Asi diTTho tume| kAlaseNeNa sabahumANamavaruNDiUNa pucchio saMgamao / "bhadda, 54 prakaraH samUhaH pipIlikAnAM bhImaM api bhujaMgamaM dazati / 55 atItavarSe gatavarSe / 56 AzliSya (de. nA. 1. 11.) /

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chaTTho bhavo] kahiM so stthvaahputto"| tao bAhajalabhariyaloyaNeNa bhaNiyaM saMgamaraNa / "bho mahApurisa, devvo viyANai" tti / kAlaseNeNa bhaNiyaM / " kahaM viy"| saMgamaeNa bhaNiyaM / "suNa, eso khu tassa santio ceva sttho| AvaDie ya satthaghAe kodaNDasarasahAo diTTho mae 5 savarasaMmuhaM dhAvamANo / tao na saMpayaM viyaannaami"|| tao eyamAyaNNiUNa dIhaM ca nIsasiya ' hA kayamakajaM' ti bhaNiUNa mohamuvagao kAlaseNo, vakkalANileNa vIio sabarehi, laddhA ceynnaa| bhaNiyaM ca NeNa / "hare, na ettha koi vAvAio" tti / sabarehiM 10 bhaNiyaM / "na vAvAio, kevalaM pahArIkao"tti / tao nirUviyA paDibaddhapurisA, na diTTho ya dharaNo / tao egattha ritthaM kareUNa samAsAsiUNa satthaM paDibaddhapurisANa ya vaNakammamAisiya7 dharaNagavesaNanimittaM payaTTAviyA diso disaM sbrpurisaa| appaNA ya 'hA 15 duTTha kayaM' ti cintayamANo gao taM gavesiuM / na diTTho ya teNa dhrnno| samAgao satthaM / miliyA svvsbraa| niveiyaM ca NehiM / 'deva, na diTTho' tti / tao paraM sogamuvagao kaalsenno| bhaNiyaM ca NeNa / " dujaNajaNaMmi sukarya asuhaphalaM hoi sajaNajaNassa / 20 jaha bhuyagassa vidinna khIraM pi visattaNamuvei // 19 // dinnA ya geNa pANA majjhaM jAyAe taha ya puttss| eyassa mae puNa savvameva vivarIyamAyariyaM // 20 // tA kiM eiNA ayAlakusumaniggameNa viya niSphaleNaM vAyAvitthareNaM / bho bho satthiyA, bho bho sbraa| 25 esA mahaM pinnaa| 57 vraNakarma Adizya /

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[samarAiJcakahAe . jai taM na ghaDemi ahaM imiNA vihaveNa paJcahi dinnehiN| paisAmi suhuyahuyavahajAlAnivahaMmi kiM bahuNA" // 21 // __ evaM ca painnaM kAUNa kayaM kuladevayAe kAyambarinivAsiNIe ovaaiyN| 5 " jai taM mahANubhAvaM jIvantaM ettha kahavi pecchissN| dasahi purisehi bhayavai to tujjha baliM karissAmi // 22 // ___ evaM ca ovAiyaM kAUNa gahiyANeyadivasapAheyA padraviyA dharaNagavesaNanimittaM diso disaM sbraa| appaNA vi ya aJcantavimaNadummaNo gao taM gavesiuM / so puNa dharaNo viNijie satthe 'na ettha anno uvAo' tti cintiUNa osahivalayamettarittho ghettUNa lacchi palANo pitttthomuho| jAyAe bhaeNaM ca mUDhadisAmaNDalaM turiyaturiyaM gacchamANo patto muhattame ttasese vAsare 15 / bahuviharukkhasAhAsaMghaTTasaMbhavantavaNadavaM / vaNadavapalittakandaraviNintasIhaM / sIhahayapaDihayahatthikaDevarakayAravisamaM / visamakhalaNadukkhahiNDantabhIyamuddhamayaM / myruhirpaannbhuiyghorntsuttvgdhN'| vagghabhayapalAyantamahisaulaM / mahisaulacalaNayabhaggagaruyaayagaraM / 58 'ovAiya' ipsitArthalabdhaye kasyAzciddevatAyA viziSTArAdhanArtha manasaH sNklpH| 59 palANo' palAyitaH / 60 panadavapradIptakandaraviniryAtasiMham / 61 mRgAnAM rudhirasya pAnena muditaH ghur ghur iti svaraM kurvan nidrAsukhaM anubhavan suptaH vyAghraH yasmin taM parvatam /

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chaTTho bhavo] ayagaravimuttanIsAsasaddabhImaM / bhImabahuvihabhamantakavvAyaluttasattaM / sattakhayakAlasachaha pilindhanilaya nAma pavvayaM ti||23|| tattha ya aNuciyacalaNaparisakkaNeNa khINagamaNasati seyajalalavAlidvavayaNakamalaM ca pecchiUNa lacchi 5 cintiyaM dharaNeNa / 'aho me kammapariNaI, jeNa piyayamAe vi IisI avattha' tti / lacchIe cintiyaM / 'kileso vi me bahumao ceva eyassa AvaIe' / gaviTTha dharaNeNa lacchIe pANasaMdhAraNanimittaM phaloyayaM, na uNa laddhaM ti / aikanto vaasro| pasuttAiM pallava- 10 satthare / aikvantA rayaNI / biiyadiyahe ya jAmamettasese vAsare khuhApivAsAhibhUyA naggohapAyavacchAyAe nivaDiyA lcchii| saMmilliyamimIe loyaNajuyaM, vimUDhA se ceyaNA, nivaDiyaM tAluyaM, milAyaM vayaNakamalaM / tao dharaNeNa cintiyaM / ' aho dAruNo 15 jIvalogo, acintA kammapariNaI, na me jIvieNAvi pattha sAhAro' tti / tahAvi bAhajalabhariyaloyaNeNaM saMvAhiyaM se aGgaM / samAgayA ceyaNA / tao avvattasaI jaMpiyamimIe / "ajautta, daDhaM tisAbhibhUya mhi"| tao so 'sundari, dhIrA hohi, ANemi udayaM, tae tAva 20 iheva ciTThiyavvaM' ti bhaNiUNa ArUDho taruvaraM / paloiyaM udayaM, na uNa uvaladdhaM / tao'udayamantareNaM na esA jIvai' tti tuvariTTiyaM 5 pecchiUNa tIe ya kira raseNa saMgayaM silIbhUyamavi soNiyaM udayasA 62 bhImabahuvidhanamatkravyAdaluptasattvam / 63 satvakSayakAlasadRkSam / 64 sadAdhAraH zobhanaM sAhAyyam / 65 kshcidvlliivishessH|

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[ samarAiccakahAe ricchaM hava 'tti / tA eraNa sumariyapaoeNaM ' demi se tuvariTTiyAraseNaM saMpADiodayabhAvaM bAhusirAmokkhaNeNa niyameva ruhiraM, imiNA ya vaNadavaggiNA paiUNa chuhAvaNoyaNanimittaM UrumaMsaM ti; annahA nissaM5 sayaM na hoi esA vivannAe ya imIe kiM mahaM jIvievaM atthi ya me vaNasaMrohaNaM osahivalayaM, teNa ruhirasaMgaeNeva avaNIyavaNaveyaNo imIe vi na dukkhakAraNaM bhavissa' tti cintiUNa niyacchuriyAe palAsapattapuDayaMmi saMpADiyaM samIhiyaM ti / gao 10 tIse samIvaM / bhaNiyA ya esA / "sundari, saMpannamudayaM, tA piyau sundarI " / piyaM ca NAe / samAsatthA esA / uvaNIyaM ca se maMsaM / bhaNiyaM ca NeNaM / "sundari, eyaM khu vaNadavavivannasasayamaMsaM, bhukkhiyA ya tumaM, tA AhArasu ti / AhAriyamimIe || 22 tao kaMci velaM gameUNa payaTTANi diNayarANusAreNa uttarAmuhaM / pattANi ya mahAsaraM nAma nayaraM / atthamio sUrio tti na paTTANi nayaraM / ThiyANi jakkhAlae / tao aikkante jAmamette jaMpiyaM lacchIe / ajjautta, tisAbhibhUya mhi " / dharaNeNa bhaNiyaM / sundari, ciTTha tumaM, ANemi udayaM naIo" / gahio tattha vArao," ANIyamudayaM / pIyaM ca NAe / patto dharaNo / carimajAmaMmi ya viuddhA lacchI / cintiyaM ca NAe / aNukUlo me vihI, jeNa eso Iisa avatthaM pAvio tti / tA keNa uvAeNa io vi 25 ahiyayaraM se haveja" tti / etthantaraMmi ya Arakkhiya "" 66 caSaka: pAtravizeSaH vA ( de. nA. 7.54. ) / 15 20 66 66

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chaTTho bhavo] purisapellio7 gahiyarayaNabhaNDo khINagamaNasattI paviTTho caNDaruddAbhihANo tkro| ruddhaM ca se vAraM / bhaNiyaM cArakkhiyanarehiM / 'are, appamattA havejaha / gahio khu eso, kahiM vaccaI tti / suyaM ca eyaM lacchIe, AyaNNio caNDarudda- 5 payasaddo / cintiyaM ca NAe / 'bhaviyavvaM ettha kaarnnenn| tA pucchAmi eyaM, kiM puNa imaM ti| kayAi pujanti me mnnorhaa| tao dIhasuMkArapisuNiyaM gayA caNDaruddasamIvaM / pucchio eso| "bhadda, ko tumaM, kiM vA ee duvAra- 10 desaMmi imaM vAharanti" / teNa bhaNiyaM / "sundari, alaM me| kiM tu pucchAmi sundariM 'avi asthi ettha kahiMci thevamudayaM ' ti" / tIe bhaNiyaM / "atthi, jai me paoyaNaM saahesi"| tao cintiyamaNeNaM / 'aho dhIrayA itthiyAe, aho sAhasa, aho vayaNa- 15 vinnAso; tA bhaviyavvamimIe pattabhUyAe" tti / cintiUNa jaMpiyaM caNDaruddeNaM / " sundari, mahantI khu esA kahA, na saMkhevao kahiuM paariiyi| tahAvi suNa / saMpayaM tAva takkaro ahaM, narindagehAo gaheUNa rayaNabhaNDaM nIsaranto nayarAo uvaladdho daNDavAsi- 20 ehiM / laggA me maggao bahuyA daNDavAsiyA, ego ya ahayaM / khINagamaNasattI ya ettha paviTTho" tti // ee ya andhArayAe rayaNIe, sAvekkhayAe jIviyassa, sAhAraNayAe paoyaNassa, 'saMpannaM ca Ne ahilasiyaM' ti mannamANA duvAradesabhAyaM nirumbhiUNa 25 67 ArakSakapuruSa pIDitaH / 'pellia' = preritaH, ( de. nA. 6. 57) pIDitaH / 68 vaccai ' gacchati / 69 pUryante / 70 dIrghasUrakArasUcitaM / 'pisuNiya' kathitaM sUcitam /

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[samarAiJcakahAe daNDavAsiyA evaM vAharanti / tao 'saMpannaM me samIhiyaM, jai vihI aNuvattissai' tti cintiUNaM jaMpiyaM lcchiie| "bhadda, jai evaM, tA alaM te uvveeNaM; ahaM tumaM jIvAvemi, jai me vayaNaM sunnesi"| caNDaruddeNa 5 bhaNiyaM / " ANaveu sundrii"| lacchIe bhaNiyaM / "suNa / ahaM khu mAyandInivAsiNo kattiyaseTThissa dhUyA lacchimaI nAma putvavairieNa vi ya pariNIyA dharaNeNa / asiTThI me bhattAro, pasutto ya so ettha devule| tA aGgIkarehi maM, pariccayasu mosaM, pAveu 10 eso sakammasarisaM gatiM / pahAyAe rayaNIe gihI ehiM tubbhehiM naravaisamakkhaM pi bhaNissAmi ahayaM 'eso mahaM bhattAro, na uNa eso' tti / tI so ceva bhayavao kayantassa pAhuDaM bhvissi"| caNDaruddeNa bhaNiyaM / "sundari, atthi eyaM, kiM 15 tu ahamettha vatthavvao' cucrnnpddibddho| ao viyANai me ta agihIyanAmaM savvaloo ceva ettha mahiliya" tti| lacchIe bhaNiyaM / " jai evaM, tA ko puNa iha uvaao"| caNDaruddeNa bhaNiya / " asthi ettha uvAo, jai thevamudayaM hvi"| tIe bhaNiyaM "kahaM viy"| caNDaruheNa bhaNiyaM / "suNa / atthi me cintAmaNirayaNabhUyA bhayavayA khandaruddeNa viiNNA diTThapaccayA 25 paradiTThimohaNI nAma corguliyaa| tIe ya udaya 71 vaastvytH|

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chaTTho bhayo ] 25 saMjoeNa aJjiehiM nayaNehiM sahassaloyaNo devAhivo vi na pecchai pANiNaM, kimaGga puNa maJcaloyavAsI jnno"|| lacchIe bhaNiyaM / " jai evaM, tA kahiM guliyaa"| caNDarudeNa bhaNiyaM "utttthiyaae"| lacchIe bhaNiyaM / "jai evaM, tA kiM na a si"| caNDaruddeNa bhaNiyaM 5 " natthi udayaM " ti / lacchIe bhaNiyaM " ahaM demi"| caNDaruddeNa bhaNiyaM " jIvAvio bhoiie"| dinnamudayaM / duvehiM pi aJjiyAiM loynnaaii| bhaNiyA ya esA / " sundari, aNINie satthavAhaputtaMmi na tae gantavvaM" ti / paDissuyamimIe / mukkaM rayaNabhaNDaM dharaNasamIve / 10 ThiyAiM egadese // pahAyA rynnii| uDhio dhrnno| gahio ArakkhiehiM / nihAliyaM rayaNabhaNDaM, uvaladdhaM ca tassa samIve / tao nINio72 devaulAo baddho khu eso| cintiyaM ca NeNa / " hanta kimeyaM ti / ahavA 15 na kiMci annaM; avi ya paDikUlassa vihiNo viyambhiyaM ti / paDikUle ya eyaMmi amayaM pi hu visaM, rajjU vi ya kiNhasappo, gopayaM pi sAyaro, aNU vi ya girI, mUmayavivaraM pi rasAyalaM, suyaNo vi dujaNo, suo vi vairI, mAyA vi bhuyaGgI, payAso 20 vi andhayAraM, khantI vi koho, maddavaM pi mANo, ajavaM pi mAyA, saMtoso vi loho, saccaM pi aliyaM, piyaM pi pharusaM,77 kalattaM pi verio tti / tA kiM imiNA vi cintieNaM / eyassa vasavattiNA na tIrae annahA vaTTiuM / imAo vi ya kayatthaNAo imaM me 25 72 niitH| 73. pApAra 4 .

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26 [ samarAiccakahAe ahiyaM bAhara, jaM sA tavassiNI adiTThabandhuvirahA na dIsai | ahavA varaM na diTThA ceva, mA sAvi me saMsaggikalaGkadUsiyA imaM caiva pAvissai "tti / cintayanto nIo rAyaulaM !! 6 66 ' appatthAvo narindassa ' tti dhario rAyamagge / aikkanto vAsaro / avasaro' tti kaliya niveio narindassa / " deva, salottao ceva mAyApaoyakusalo vANiyayavesadhArI gahio mahAbhuyaGgo / saMpayaM devo pamANaM " ti / tao rAiNA bhaNiyaM / " kiM teNa, 10 vAvAeha " tti / nIo NehiM pANavADayaM, 5 samappio rAyaulakamAgayANaM vahaniogakArINaM paJcaiyapANANaM / bhaNiyA ya ee / hare, devo samAisai takkarI vAvAiyavvo " tti / tehiM bhaNiyaM / devo ANavei " tti / samappio tesiM / gayA daNDa15 vAsiyA / bhaNiyaM caNDAlamahayareNa / vAvAyaNamAsavArao | caNDAlehiM bhaNiyaM / moriyassa " / teNa bhaNiyaM / lahuM saddAveha moriyaM " saddAvio morio, Agao ya / bhaNio mayahareNa" / hare, moriya, esa takaro deveNa pesio vAvAi20 yavvotti / tA neUNa masANabhUmiM lahuM vAvAehi / jAmamettAvaseso ya vAsaro, ehi avAvAie mA rayaNIe mAo bhavissai " / moriyapaNa bhaNiyaM / " jaM tumaM bhaNasi " tti / samappio moriyayassa " hare kassa 95 66 1 66 6 esa jaM 66 74 salonakaH / 57 'pANavADaya' cANDAlavasatiH / cANDAla: (de. nA. 6. 68 ) 176 'paJcaiyapANANaM' pratyayitacANDAlebhyaH vizvAsArha cANDAlebhya ityarthaH / 77 mRtaharaH cANDAlaH | pANa

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chaTTho bhavo ] " paJcabhinnAo ya NeNaM / kahaM so ceva eso jIviya dAyao me satthavAhaputto; aho kaTTu, imassa vi IisI avattha ' tti cintiUNa visaNNo moriyao / cintiyaM ca NeNaM / ahavA pAventi candadivAyarA vi muhuttamettaM gahakallolAo AvaI / bahumao ya me sAmisAla samAeso eyassa daMsaNeNaM / tA nemi tAva eyaM masANabhUmiM / jANAmi ya imAo jahaTThiyaM vuttantaM " / nIo masANabhUmi, choDiyA bandhA, calaNesu nivaDaUNaM pucchio ya NeNaM / ajja, avi sumaresi maM AyAmuhIe vimoiyaM " / dharaNeNa bhaNiyaM / :6 bhadda, na 10 suTTu sumaremi" / moriyaeNa bhaNiyaM / kahaM na sumaresi, jo bhavaM viya acoro ceva ' coro' tti kaliya gahio ahaM mahayA daviNajAeNa pecchiUNa naravaI tara vimoio " tti / dharaNeNa bhaNiyaM / 66 bhadda, thevamettaM " | morieNa bhaNiyaM / tA sAheu ajjo, kahaM 15 puNa ajjassa IisI avattha " tti / dharaNeNa bhaNiyaM / 66 66 66 88 bhadda, devvaM ettha pucchasu " tti / morieNa cintiyaM / 'na ettha kAlakkheveNa paoyaNaM, ahimANI ya eso kahaM kahaissai / kiM vA kahieNaM / vicittANi vihiNo vilasiyANi / tA kiM mameiNA nibbandheNa / 20. ahavA kahiyaM cevANeNa paramatthao 'devvaM pucchasu ti bhaNamANeNa / tA imaM tAva ettha pattayAlaM, jaM eso lahu~ visajIyai ' tti / cintiUNa bhaNio khu eso / "ajja, kiMbahuNA jaMpieNa; mottUNa visAyaM lahuM avakamasu / dharaNeNa bhaNiyaM / bhadda, na khalu ahaM para- 25 , 55 66 78 athavA prApnutaH candradivAkarau api muhUrtapAtraM grahakallolataH Apatti / grahaH rAhuH / 27

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[samarAiJcakahAe pANehiM attaNo pANe rkkhemi| tA vAvAehi maM, niddesakArI khu tumaM" ti / morieNa bhaNiyaM / "aja, alaM majjha paannvinnaassngkaae| sattapuriso khu esa rAyA, jaM amhANaM avarAhasae vi ya pANavAvarti 5 karei / agacchamANe ya aje avassamahamappANaM vAvAemi / tA gacchau anjo"| tao 'natthi avisao sajaNasiNehassa' tti cintiUNa jaMpiyaM dharaNeNaM / "bhadda, jai evaM, tA avkmaami"| morieNa bhaNiyaM / "aNuggihIo mhi " / dasio se pntho| paNami10 UNa ya niyatto morio| mittovaroheNa palANo dharaNo / cintiyaM ca NeNaM / ' aha kahiM puNa sA muddhamayaloyaNA bhvissi| nUNamuvarohasIlayAe meM aNudraviya pAsavaNanimittamuTriyA keNAvi takareNaM samA sAiyA bhave, nIyA ya NeNaM, mama viNAsAsaGkiNIe 15 na jaMpiyamimIe; annahA kahaM na diTTha" tti / ada saNeNaM ca tIse vihalameva pANalAhaM mannAmi' tti / cintayanto payaTTo gavesiuM / pahAo ujjuvAliyAe / io so caNDaruddo to devaulAo avakkamiUNa gao ujjuvAliyaM naI / cintiyaM ca NeNaM / 'aho 20 dAruNayA itthivaggassa, jamesA egapae ceva mahAvasa NapAyAlaMmi pakkhiviya bhattAraM, aNavekkhiUNa niyakulaM, siviNayaMmi vi adiTThapuvveNa mae saha payaTTa tti / hA kiha dUreNa jiyaM visavagyabhuyaGgasiGghasarahANaM / kalikAlavaNhirakkhasikayantacariyaM mahiliyAhi // 24 // 25 asalilapaGkaggAhI hoi khaNeNaM akandarA vagghI / / aNiyattA jamabhiuDI aNabbhavajAsaNI mahilA // 25 // 79. uparodhazIlA AjJAnuvartinI / 80 anabhravajrAzaniH /

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29 chaTTho bhavo] mahilA AlakulagharaM mahilA loyaMmi duJcariyakhettaM / mahilA duggaidAraM mahilA joNI aNatthANaM // 26 // vijju vva caJcalAo mahilAu visaM va pamuhamahurAo / maccu vva nigghiNAo pAvaM piva vajaNijAo // 27 // ___tA alaM me eyAe; mA majjhaM pi iNameva saMpA- 5 Daissai" tti cintiUNa ghettUNamaGgalaggaM suvaNNayaM paricattA khu esaa| cintiyaM ca tiie| "tahAvi sohaNaM ceva eya, jaM so vAvAio tti / tA gacchAmi annattha" / payaTTA naItIrAe / diTThA dharaNeNa harisavasupphullaloyaNeNaM / 10 pucchiyA esaa| "sundari, kuo tumaM" ti| tao sA roviuM pyttaa'| bhaNiyA ya jeNaM / "sundari, mA rova, Iiso esa sNsaaro| AvayAbhAyaNaM khu ettha paanninno| tA alaM visaaenn| dhanno ya ahaya, jeNa tumaM saMpatta "tti / 15 tao tIe bhaNiyaM / " ajautta, pAsavaNanimitamuTThiyA gahiyA takaraNa, itthIsahAvAo, ajauttasiNehAisaeNa ya na kiMpi vAhariyaM / 82 "aNicchamANI ya itthiyA na gheppai'83 tti kariya musiUNa ujjhiyA ihaiM / annaM c| takarakayatthaNAo vi me 20 evaM ahiyayaraM bAhai, jaM tumaM IisiM avatthamuvagao diTTho"tti // tao 'na annahA me viyappiyaM' ti cintiUNa bhaNiya dharaNeNaM / " sundari, thevamiyaM kAraNaM / na me uvveyakAriNI iyamavatthA tuha dsnnennN| tA kiM 25 81 AlakulagRha kalaMkAropakulagRhaM / 82 kathitam / 83 gRhyate /

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[samarAiccakahAe einnaa| ehi, gacchamha" | cintiyaM ca NAe / 'aho me pAvapariNaI, jaM kayantamuhAo vi esa Agao' tti / payaTTA esA / samAgayAiM viyArauraM nAma sannivesaM / kayA paannvittii| atthamio suurio| aivAhiyA 5 rynnii| cintiyaM dharaNeNaM / " evaM kayantAbhibhUyassa na juttamiha ciTThiuM / tA parANemi tAva eyaM dantauranivAsiNo khandadevamAulassa samIvaM; pacchA jahAjuttaM karessAmi" tti / sAhiyaM lacchIe / bahu mayaM ca tIe / payaTTANi dantauraM // 10 io ya na laddho satyavAhaputto tti saMjAyaso eNa paJcaiyaniyayapurisANa samappio sattho kAlaseNeNa / bhaNiyA ya ee / " hare, pAviyavo tumhehi esa mahANubhAvassa gurUNaM" / cintiyaM ca NeNa / 'jai vi na saMpannamovAiyaM, tahAvi kAyambarIe jahA bhaNi15 yameva balivihANaM kAUNa painnaM pi tAva saphalaM karemi' tti pesiyA balipurisanimittaM sbrpurisaa| kArAviyA kAyambarIe pUyA, majio girinaIe, parihiyAiM vakkalAI, kayA kaNavIramuNDamAlA, rayA viyA mahAmullakaTThehiM ciyA, payaTTo caNDiyAyayaNaM / / 20 io ya dantaurapatthio biiyadiyahami aru guggame ceva kAyambari paribbhabhantehiM samAsAio satthavAhaputto kAlaseNasabarehiM / baddho vallirajjUe / payAvio samahilio ceva caNDiyAyayaNaM / gao thevaM bhUmibhAgaM / diTuM ca NeNa caNDiyAyayaNapAsamaNDalaM / 25 kIisaM / parisaDiyajiNNarukkhauddehiyakhaiyakaTThasaMghA 84 parAnayAmi /

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chaTTho bhavo ] .5 yasaMkulaM bhuyagamihuNasaNAhaviyaDavammIhaM parattamuddalasauNagaNakayavamAlaM viyaDatarukhandhabahalaruhirAyaDDiyatisRlasaMghAyaM pAyavasAhAvavaddha mahisa mesamuhapucchakhurasiGgasiroharAcIranivahaM ti" / avi ya, vAyasasa untasaMvaliyagiddhavandrehi vipphurantehiM / paDibaddharakiraNaM karaGkakaliyaM masANaM va // 28 // gahabhUyajakkharakkhasapisAyasaMjaNiyahiyayapariosaM / ruhirabalikhittapasamiyanissesadharAraugghAyaM ||29|| 31 taM ca evaMguNAhirAmaM caNDiyAyayaNapAsamaNDalaM sabhayaM voliUNa AyayaNaM pecchiuM payatto / dhavalavaranarakalevaravitthiSNuttuMgaghaDiyapAyAraM / ubbhaDakabandhaviraiyatoraNapaDibaddha siramAlaM ||30|| mayaNAhavayaNabhIsaNaviraiyapAyArasihara saMghAyaM / uttuMgaveNulambiyadIharapoNDariyakattijhayaM 7 // 31 // dINamuhapAsapiNDiyabandayabIbhaccharuddhaovAsaM / nisiyakaravAlavAvaDakarasabarajuvANapariyariya ||32|| 87 visamasamAhayapaDupaDa hasavittatthasauNasaMghAyaM / avvattaruyantasadukkhasavarivilayAjaNAiNNaM ||33|| viyaDagayadantanimmiyabhittisamukkiNNamUla saMghAyaM / takkhaNamettukkattiyacammasamocchaiyagabbhaharaM ||34|| 85 uddehiya upadehikA jantuvizeSaH / praraktamukharazakunagaNakRta kolAhalam / 'mAla' kolAhalaH | 'AyaDiya' AkRSTaH / 86 6 'ugghAya' samUhaH ( de. na. 1. 126 ) 87 uttuMgaveNulambitadIrghazvetakRttidhvajam / 88 'ovAsa' avakAzaH / 89 'avvatta' avyaktam / 'vilayA' vanitA / 10 15 20

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32 purisavasAparipUriyakavAlapajjaliya maMgalapaI / Dajjhantavillaguggulu paviyambhiyadhUmasaMghAyaM ||35|| sabaravahUruhirakkhayagayamottiyaraiyasatthiyasaNAhaM / candakaradhavaladIharaparilambiyacamarasaMghAyaM ||36|| 5 ruhirakasavvAlambiyadI haravaNako lavabbhaniurambaM / kaMkellipallavuppaGkanimiyarehantadharaNitalaM " ||37|| kodaNDakhaggaghaNTayamahisAsurapucchavAvaDakarAe / kaccAiNipaDimA vihUsiyaM ghorarUvAe ||38|| tao taM daTTU cintiyaM dharaNeNaM [ samarAiccakahAe 10 sakkA sIhassa vaNe palAiuM vAraNassa ya taheva / sukayassa dukkayassa ya bhaNa kattha palAiuM sakkA ||39|| evaM ca cintayanto chUDho sabarehi vandramajjhami / aha bandhiUNa gADhaM puvvaviruddhehi va khalehiM ||40|| etthantarammi samAgao caNDiyAyayaNaM kAlaseNo / 15 paDio caNDiyAe calaNesu / bhaNiyaM ca sagaggayakkharaM / bhayavai, jai vina kao tae mahaM pasAo, tahAvi jammantare vi jahA na evaM dukkhabhAyaNaM havAmi, tahA tara kAyavvaM ti / ' satthavAhaputtAvayArakaraNeNa jaM mahaM dukkhaM taM tumaM caiva jANasi ' tti cintiUNa bhaNio 20 kurnggo| 'hare, nivepahi bhayavaIe baliM ' / teNa 'jaM devI ANavei' tti bhaNiUNa khitto NeNa kesesu kaDDiUNa bhayaparAyattasavvagatto duggilao nAma lehavAhao / DhoiyaM" rattacandaNasaNAhaM bhAyaNaM / vigaya " 66 4 90 kaMkellIpallavasramUhanyastazobhamAnadharaNItalam' iti chAyA / 91 AnItaM /

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chaTTho bhavo ] pANo viva caJcio duggilao / kAlaseNeNa kaDiyaM vijjuchaDADovabhAsuraM maNDalaggaM, * vAhiyaM Isi niya bhuyAsihare / bhaNio ya duggalao / 'bhadda, sudi nIvaloyaM karehi / saggaM tae gantavvaM jIviyaM mottUNa | kiM vA te saMpADiyau ' tti / tao bhayAbhibhUpaNa na jaMpiyaM duggalaeNaM / puNo vi bhaNio, puNo vina jaMpiyaM ti / ' aNAvRriyamaNoraho ya na vAvAijjadda, viNo kAlaseNo / taM ca daTThUNa cintiyaM dharaNeNaM / 'hanta mae vi evaM mariyavvaM ti / tA varaM apecchiUNa dINasattaghAyaM kAUNa khaNamettapANaparirakkhaNeNa imassa 10 uvayAraM paDhamaM vivanno mhi / vAvaDI vi me viNivA - yakaraNe kayanto, eso vi nivvuo havau' tti / cintiUNa bhaNio kuraGgao / "bhadda, niveehi eyassa mahApurisassa, jahA 'bhayavisaNNo khu eso tabassI, tA kiM eiNA; aNabhinno ahaM patthaNApa; tahASi 15 bhavao paoyaNaM pasAhaNIyaM ceva patthemi evaM patthaNaM" ti / niveiyaM kAlaseNassa / bhaNiyaM ca NeNa / "jIviyaM mottUNa pattheu bhaddo" tti / dharaNeNa bhaNiyaM / " mottUNa eyaM maM vAvApasu" tti / tao bAhajalabhariyaloyaNa "aha ko uNa eso parovayAratallicchayAe 14 appANayaM 20 vAvAyaNe samappeha; sumarAvei me satthavAhaputtaM " ti bhaNiUNa mucchio kAlaseNo, nivaDio dharaNivaTTe / vIjio kisorapaNa / ladvA ceyaNA / bhaNiyaM ca NeNa / "bhadda kisoraya, nirUvehi eyaM ko uNa eso mahANubhAvo satthavAhaputtassa ceTThiyaM aNukarei" / nirUviUNa 25 94 33 92 maMDalAma: akSi: ( si. he. 8.1.34 ) / 93 vyApAdyate / taliccha ' tatparaH ( de. nA. 5.3. ) "

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[samarAiJcakahAe bhaNiyaM kisoraeNa / "bho imAe aNannasarisAe AgiIe so ceva me paDihAyai ti| tA sayameva nirUveu pallIvaI " / tao harisavisAyagabbhiNaM nirUvio NeNa paJcabhinnAo ya / choDiyA se bandhA / khaggaM mottUNa nivaDio calaNesu / bhaNiyaM ca NeNa / " satthavAhaputta, khamiyavvo maha ema avraaho"| dharaNeNa bhaNiyaM / "bho mahApurisa, ahippeyaphalasAhaNeNa guNo khu eso, kahamavarAho" tti / kAlaseNeNa cintiyaM / 'nUNaM na esa paJcabhijANai tti, teNa evaM 10 mantei tA payAsemi se attaannyN'| bhaNiyaM ca nnenn| " satthavAhaputta, kiM te ahippeyaM phalaM sAhiyaM" ti| dharaNeNa bhaNiyaM / "bhadda, patthue vAvAyaNe eyaM ujjhiUNa mameva maraNamaNorahAvUraNaM " ti| kAlaseNeNa bhaNiyaM / " satthavAhaputta, kiM te imassa nivveyAisa15 yassa maraNavavasAyassa kAraNaM " / dharaNeNa bhaNiyaM / "bho mahApurisa, alamiyANiM eyAe khaae| saMpADeu bhavaM attaNo samIhiyaM" ti| tao 'aho se mahANubhAvaya' tti cintiUNa bhaNiyaM kAlaseNeNa / " satthavAhaputta, na sumaresi maM sohaviNivAiyaM nAga20 poyayaM piva attaNo viNAnimittaM attaNA ceva jIvA viUNa kayagghaseharayabhUyaM kAlaseNaM / jIvAvio ahaM tae / mae puNa kao tujjha paccavayAro; vioio tuma satthAo, pAvio ya appattapuvvaM imaM IisaM avatthaM " ti| tao sumariUNa puvvavuttaMtaM paJcahiyANiUNa ya 25 kAlaseNaM lajjAvaNayavayaNaM jaMpiyaM dharaNeNa / "bho mahApurisa, ko aha jIvAviyavvassa, tuha ceva puNNapariNaI esa tti / kahaM ca turma kayagyo, jo diTThamette

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chaTTho bhavo ] 35 vi jaNe annANao kiMpi kAUNa evaM khijjasi tti / tA alameiNA / aha kiM puNa imaM patthuyaM " ti / tao lajjAparAhINeNa na jaMpiyaM kAlaseNeNa / sAhiyaM ca niravasesameva saMgamadaMsaNAiyaM niyapANapariccAyavavasAyAvasANaM ceTThiyaM ti kisorapaNaM / tao 'aho se kayannuyA, aho thirasiNehayA, aho mahANubhAva tti cintiUNa jaMpiyaM dharaNeNa / " bho mahApurisa, juttameva gurudevapUyaNaM pupphabaligandhacandaNehi, na uNa pANighAraNaM / avi ya, " hojA jale va jalaNo hojjA khIraM pi govisANAo / 10 amayaraso vi visAo na ya hiMsAo havai dhammo ||39|| dAUNa ya ahioyaM devayajannANa je khalu abhavvA / " ghAyanti jiyasayAI pAventi duhAi te narae ||40|| tA virama eyAo vavasAyAo " tti / kAlaseNeNa bhaNiyaM / "jaM tumaM bhaNAsi " tti / tao gAmadesalU- 15 DaNaannAbhAve ya bhakkhaNanimittaM ca mottUNa kao aNeNa kAyambariaDavipaviTThassa satthassa pANighAyaNassa jAvajjIvio niyamo / phullabaligandhacandaNehiM pUiyA devayA / nIo NeNa sayalabandasaMgao niyagehameva dharaNo / kao ucio uvayAro / bhutattarakAlaMmi ya uvaNIyaM se samattharitthaM ti / sabarAhiveNa turiyaM gahiyaM jaM satthabhaGgami ||41 || karikumbhasamutthANi ya mahalamuttAhalAi pavarAI / dantA ya gayavarANaM camarANi ya jaccacamarINaM 9 ||42 98 dattvA ca abhiyogaM abhavyAH / 99 jAtyacamarINAM doSAropaNaM devatAyajJAnAM ye khalu abhijAtacamarINAm / 20

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[samarAiccakahAe ghettUNa ya taM ritthaM dAUNa ya kiMci bandayANaM pi / 'viharaha jahAsuheNaM' bhaNiUNa visajjiyA teNaM // 43 / / dharaNo vi kAlaseNapIIe tattheva kaMci kAlaM gameUNa visajio kAlaseNeNa, payaTTo niyayapuri, 5 patto ya kAlakkameNaM / vinAo ammApiIhiM nAyarehi y| parituTTho se guruyaNo / niggayA nyrimhntyaa| paccuvekkhiyaM bhaNDaM saMkhiyaM ca molleNa jAva savAyA00 koDi tti / io aikante addhamAse Agao devnndii| tassa vi ya niggayA nyrimhntyaa| paccuvekkhiyaM 10 bhaNDaM saMkhiyaM ca molleNaM jAva addhakoDi tti / tao vilio0' devnndii| samappiyaM paurabhaNDamollaM / seseNa ya paramaNorahasaMpAyaNeNa saphalaM purisabhAvamaNuhavantassa AgayA mynntersii| bhaNio ya eso nayarimahantapahiM 'nIsarehi rahavaraM' / dharaNeNa bhaNiyaM / 15 ' alaM baalkiiddaae'| pasaMsio nayarimahantapahiM / / aikvanto ya se koi kAlo paratthasaMpAyaNasuhamaNuhavantassa / nioiyapAyaM ca NeNa niyabhuovajjiyaM daviNajAyaM / 102 samuppannA ya se cintA / " avassa meva puriseNa uttamakulapasReNa tivaggo seviyvyo| 20 taM jahA / dhammo attho kAmo ya / tattha aparicattasavvasaGgeNa atthappahANeNa hoyavvaM ti / tao ceva tassa dave saMpajanti / taM jhaa| dhammo kAmo ya / annaM c| esa attho nAma mahantaM devayArUvaM / eso khu purisassa bahumANaM vaddhAvei, goravaM jaNei, mahagghayaM uppA 100 sapAdA / 101 viidditH| 102 niyojitaprAyaM ca anena nijabhujopArjitaM draviNajAtam /

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cha8o bhavo] ei, sohaggaM karei, chAyAmAvahai, kulaM payAsei, rUvaM payAsei, buddhiM payAsei / atthavanto hi purisA adentA vi loyANaM salAhaNijjA havanti / jaM ceva karenti, taM ceva tesiM asohaNaM pisohaNaM vnnije| abhaggapaNaipasthaNaM ca aNuhavanti paratthasaMpAyaNasuhaM / tA jai vi esa 5 maha puvvapurisovajio aipabhUo atthi, tahAvi alaM teNa gurupaNaiNisamANeNa / tA annaM uvajiNemi, gacchAmi disAvaNijeNaM031 ti / cintiUNa vinnattA jnnnnijnnyaa| aNumannio ya NehiM / gao mahayA sattheNaM samahilio0 puvvasamuddataDaniviTTha vejayanti 10 nAma nyriN| diTTho naravaI / bahumanio ya NeNaM / nioiyaM bhaNDaM, na samAsAio itttthlaabho| cintiyaM ca NeNa / "samAgao ceva jalanihitaDaM / tA gacchAmi tAva paratIraM / tattha me gayassa kayAi ahilasiyapaoyaNasiddhI bhavissai" tti / gahiyaM paratIragAmiyaM 15 bhaNDaM / saMjattiyaM05 pavahaNaM / pasatthatihikaraNajogeNa niggao nayarIo, gao samuddatIraM, pUio atthijaNo, agghio jalanihI / tao vandiUNa gurudevae uvArUDho jANavataM / AgaDiyAoM07 vegahAriNIo silAo, pUrio siyavaDo, vimukaM jANavataM, gammae 20 cINadIvaM ti // annayA ya aikkantesu kaivayadiNesu, kusalapuri 103 dizAvANijyena vividhAsu dizAsu vANijyakaraNena / 104 samahilAkaH mahilayA patnyA sh| 105 ' saMjattiya ' yAtrAyai yogyaM kRtm| 106 'jANavatta' yAnapAtraM naukA / 107 'AgaDiyAo' vyApRtAH prayojitAH / (si. he. 8. 4. 1. ASaDai)

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38 [ samarAiva kahAe 109 66 savimukke viya nArAe vahante jANavatte, gayaNayalamajjhaTThie diNayaraM mi, Agampayanto viya meirNi, dhuNanto viya samuhaM, ummUlanto viya kulaselajAlANi 9, payaTTo mAruo / tao erAvaNo viya gulu5 gulento paDisottavAhiyasariyAmuhaM khuhio mahaNNavo / visaNNA nijAmagA / tao samaM gamaNArambheNa osArio siraso jIviyAsA viya vimukkA naGgarasilA nijAmahiM / tahAvi ya tattha kaMci velaM gameUNa vivannaM jANavataM / jIviyasesayAe samAsAiyaM phalagaM, 10 ahoratteNa laGghiUNaM jalanihiM suvaNNadIvaMmi laggo satthavAhaputto / cintiyaM ca NeNaM / aho pariNaI devassa | na - yANAmi avatthaM piyayamAe pariyaNassa ya | ahavA kiM visAeNaM / eso caiva ettha pamANaM" ti / tao kayalaphalehiM' saMpAiyA pANavittI / attha15 mio sUrio / kao NeNa pallavasattharo, sIyAvaNayaNatthaM ca araNIpaoeNa pADio jalaNo / vIsamiUNa kaMci kAlaM paNamiUNa gurudeva ya pasutto ya eso / aikkantA rayaNI, viuddho ya / uggao aMsumAlI / diTThe ca NeNa taM jalaNacchikaM' savvameva 20 suvaNNIhUyaM dharaNikhaNDaM / cintiyaM ca NeNa / "aho eyaM khu dhAukhettaM; tA pADemi ettha suvaNNayaM ti / kayAo iDDhayAo, aGkiyAo dharaNanAmaeNa, ullayANaM ceva saMpAiyA saMpuDA, pakkA ya suvaNNamayA jAyA / evaM ca kayA .112 .111 108 AkampayantaH / 109 kulazailajAlAn kulazailasamUhAn / 110 niryAmakai: nausaMcAlakaiH / 111 kadalaphalaiH / (si. he. 8. 1. 167 ) 112 jalaNacchikaM jvalanaspRSTaM / chikaM spRSTaM (de. nA. 3. 26) / > <

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chaTTho bhayo] NeNa dasa iddryaasNpuddshssaa| nibaddho bhinnpoyddho|| ___io ya cINAo ceva suvayaNasatthavAhaputtasantiyaM asArabhaNDabhariyaM annadIvalaggasaMpAviyalacchisahiyaM devauragAmiyaM samAgayaM tamuddesaM jANavattaM / diTTho ya bhinnapoyaddhao satthavAheNaM / lambiyA ya naGgarA suva- 5 yaNApaseNa / samAgayA nijAmagA / diTTho ya NehiM dharaNo bhaNio ya / "bho bho mahApurisa, eso cINavatthavvago devauragAmI jANavattasaMThio suvayaNo nAma satthavAhaputto bhaNai, jahA ehi; kUlaM gacchamha " / dharaNeNa bhaNiyaM / "bhadda, kiMbhaNDabhariyaM khu taM jANa- 10 vattaM " / nijAmaehiM bhaNiyaM / " anja, vihivaseNa parivaDio khu eso satthavAhaputto vihaveNa, na uNa poraseNaM / tA suTTa na sArabhaNDabhariyaM" ti / dharaNeNa bhaNiyaM / "jai evaM, tA aNuvaroheNaM Agacchau ettiyaM bhUmi stthvaahputto"| niveiyaM suvayaNassa / 15 Agao eso, bhaNio dharaNeNa / " satthavAhaputta, na tae kuppiyavvaM, paoyaNaM uddisiUNa kiMci pucchAmi" tti / suvayaNeNa bhaNiyaM / " bhaNAu ajo"| dharaNeNa bhaNiyaM / "kettiyassa te daviNajAyassa jANavattami ritthN"| suvayaNeNa bhaNiyaM / " aja, devvassa paDi- 20 / kUlayAe viNaTTho khu ahayaM / tahAvi 'purisayAro na mottavvo' tti ucchAhamettabhaNDamollo suvaNNasahassamesassa ghetUNa kiMpi bhaNDa devauraM payaTTo mhi" / dharaNeNa bhaNiyaM / " jai evaM, tA paricaya bhaNDaM; bharehi me santiyassa suvaNNassa jANavattaM; kUlapattassa ya bhavao paya- 25 cchissaM suvaNNalakkhaM " ti| suvayaNeNa bhaNiya / "kiM suvaNNalakkheNa, tuma ceva bahuo" tti / ujjhiyaM puvva

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[samarAiccakahAe bhnnddN| bhariyaM suvaNNassa / ThAviyA sNkhaa| uvArUDho dhrnno| diTThA ya NeNa lcchii| parituTTho esa hiyapaNaM / dUmiyA ya esA / --jAyA maha esa' tti sAhiyaM suvayaNassa dharaNeNaM / ANandio eso / payaTTe jANa5 vattaM / gayaM paJcajoyaNamettaM bhUmibhAgaM // patthantaraMmi gayaNayalacAriNI vegAgamaNeNAgampayantI samudaM ayAlavijjU viya asuhayA loyaNANaM 'are re duTThasatthavAhaputta, akaovayAro aNaNujANiya mae kahiM imaM maIyaM daviNajAyaM geNhiUNa gacchasi' 10 tti bhaNamANI suvaNNadIvasAmiNI samAgayA suvaNNa nAmA vaannmNtrii| dhariyaM jANavattaM bhaNiyaM ca nnaae| "bho bho nijAmayA, adAUNa purisabaliM na ettha attho gheppai; tA purisabaliM vA deha, atthaM vA muyaha, vAvAemi vA ahayaM ti| jai eyANa ekaM pi na deha, 15 tao aNattho kareUNa tujjha bhindAmi pvhnnN"| dharaNeNa cintiyaM / "aho Nu khalu muyAvio niyayaritthaM suvayaNo, uvayArI ya eso lacchIsaMpAyaNeNa, pasA ya evaM bhnnaai| tA imaM ettha pattayAlaM, ahameva purisabalI havAmi" tti / cintiUNa bhaNiyA vANa20 maMtarI / " bhayavai, ayANamANeNa mae evaM vavasiyaM / tA pasIya / ahameva ettha balipuriso; maM paDicchasu" tti / tIe bhaNIyaM / "jai evaM, tA ghattehi appANayaM samuhe, jeNa te vAvAemi" tti / lacchIe cintiyaM / " aNuggihIyA bhyviie"| tao dharaNeNa bhaNiyaM / 25 " dhayassa suvayaNa, pAviyavvA tae lacchI maha gurUNaM" ti / bhaNiUNa pavAhio" appaa| viddho ya NAe 113 pravAhitaH pravAhe kSiptaH / -

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chaTTho bhayo] 41 mUleNa, nIo suvaNNadIvaM / uvasantA vaannmNtrii| payaTTaM jANavattaM devaurAhimuhaM / / etthantaraMmi diTTho ya eso kaNThagayapANo suvelAo rayaNadIvapatthieNaM hemakuNDaleNaM, paJcabhinnAo ya Na / puvvapariciyA ya sA hemakuNDalassa vANa- 5 maMtarI / tao ' hA kimeyamakajamaNuciTThiyaM ' ti bhaNiUNa moyAvio vaannmNtriio| puvvabhaNiosahivalayavaiyareNa kayaM se vnnkmm| jIviyaseseNa ya pannatto eso paJcabhinnAo ya NeNa hemakuNDalo / pucchio dharaNeNaM sirivijyvuttnto| sAhio hemakuNDaleNa, 10 jahA jIvio so mahANubhAvo tti / parituTTho dhrnno| hemakuNDalo ya ghettUNa dharaNaM payaTTo rayaNadIvaM / patto ya bhuyaGgagandhavvasundarIjaNAraddhamahurageyaravAyar3iyadinAvahANaniccalaTThiyamayajUhaM dariyavaNakolaghoNAhighAyajajariyamahiyalucchaliyamutthAkasAyasurahigandhavA- 15 siyadisAyakaM tIratarukhuDiyakusumamayarandavAsiyAsesavimalajaladullaliyarAyahaMsAulasarasahassakalilaM mahallatarusiharAvaDiyakusumaniyaracciyavitthiNNabhUbhibhAgaM uddAmanAgavallInivahasamAliGgiyAsesapUgaphalIsaNDaM viyaDaghaNasurahimandAramandirAraddhavijAharamihuNaraisuhaM 20 dariyavaNahatthipIvarakarAyaDaNabhaggasamuttuGgagalantacandaNavaNaM tIrAsannaTThiyaghaNatamAlataruvIhiohasiyajalahijalaM taruNataruviyaDamaNaharAlavAlayajalasuhiyavivihavihaMganiyararavApUriuddesaM siddhavijAharAlayamuttuGgarayaNagirisaNAhaM dIvaM nAmeNa rayaNasAraM14 ti / avi ya 25 114 prAptaH ca bhujaMgagandharvasundarIjanArabdhamadhurageyaravAkRSTadattAvadhAnanicalasthitamRgayUthaM dRptavanasUkaraghoNAbhighAtabarjaritamahI

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[samarAicakahAe rayaNAyareNa dhaNiyaM viyaDataraGgacchalantabAhAhiM / savvatto piyakAmiNiruirasarIraM va uvagUDhaM // 44 // saMpAviUNa phalaharanamiyamahIruhanaminjamANI vya / pariNayakhuDantabahuvihatarukusumovaNiyapUo vv||5|| kamalamahupANasevaNajaNiyakalAlAvamuhalabhamarehiM / kayasAgayasammANo vtra aigao cUyatarusaNDaM // 46 // uvaviTTho dIhiyAtIraMmi, vIsamio muhattayaM, gahiyAiM sahayAraphalAiM, majiyaM dIhiyAe, kayA paannvittii| pucchi o hemakuNDaleNa dharaNo / "kahaM tuma 10 imIe pAvio"tti / sAhio NeNa jahadio sayala vuttnto| hemakuNDaleNa bhaNiyaM / "aho se kUrahiyayattaNaM; tA kiM eiNA, bhaNa kiM te karIyau"tti / dharaNeNa bhaNiyaM / "kayaM sayalakaraNijaM; kiM tu dutthiyA me jAyA, tA tIe saMjoyaM me krehi"| tao 'rayaNagi15 rIo pahANarayaNasaMjuyaM saMjoemi' tti cintiUNa bhaNiyaM hemakuNDaleNaM / "karemi saMjoyaM, kiM tu atthi iheva dImi rayaNagirI nAma pvvo| tattha sulotalotsRtamustAkaSAyasurabhigandhavAsitadizAcakraM tIratarukSuNNakusumamakarandavAsitAzeSavimalajaladurlalitarAjahaMsAkulasvara sahasrakalasvarayuktaM mahAtaruzikharApatitakusumanikarArcitavistIrNabhUmibhAga uddAmanAmavallInivahasamAliMgitAzeSapUgaphalISaNDa, vikaTaghanasurabhimandAramandirArabdhavidyAdharamithunaratisukha dRptavanahastipIvarakarAkarSaNabhanasamuttuMgagalamcandanavanaM tIrAsannasthitaghanatamAlatasvIthikApahasitajalAdhijalaM taruNataruvikaTamanoharAlavAlakajalasukhitavividha vihaMganikararavApUritoddezaM siddhavidyAdharAlayaM utuMgaratnagirisanAthaM dvopaM nAmena ratnasAramiti /

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43 chaTTho bhavo ] yaNo nAma kinnarakumArao me mitto parivasai / tA taM pecchiUNa nemi taM devaurameva / tahiM gayassa niyameNeva tIe saha saMjogo bhavissai" tti / paDissuyaM dharaNeNa / tao ghettUNa dharaNaM payaTTo rayaNapavvayaM / patto ya mahuramAruya mandandolentakaya lisaMghAyaM / saMghAyamiliya kiMpurisajakkha parihuttavaNasaNDaM || 47|| vaNasaNDavivihaphalarasasaMtuTTha vihaMgasaha gambhIraM / ||||48|| 10 gambhIrajalahigajjiyahityapiosattasiddhayaNaM siddhayaNamiliyacAraNasiharavaNAraddhamahurasaMgIyaM / saMgIyamurayaghosANandiyanaccantasihiniyaraM ||19|| sihiniya raravukkaNThiyapasannavarasiddha kinnarinihAya / kinnarinihAya seviyalavaGgalavalIha racchAyaM ||50|| chAyAvantamaNoharamaNiyaDavilasantarayaNaniurumbaM / niurumbaThiuppehaDasiharucidhaM "" ca rayaNagiriM // 51 // tao ya taM pAviUNa mahAmahalluttuGgarayaNasiha - 15 ruppaGkaniruddharavirahamaggaM"" vivihavara siddhavijAha raGgaNAlaliyagamaNacalaNAlattayarasaraJjiyavitthiNNamutAsilAyalaM darivibaraviNiggayanijjharajharantajhaMkAraravAyaDiyadariyavaNahatthiniyarasamAiNaviyaDakaDau - saM uddAmamAhavIlayAharucchaGganiddayarayAyAsakhinnasu- 20 hapasuttavijjAharamihuNaM aikou halleNa AruhiuM payatto / kiha, , 115 nikurambasthitonnatazikharo cihnam / ' uppehaDha ' ( de nA. 1.116. ) ' uppehada unbhaDae ' / ucihnam udgatAni cihnAni ucihnAni / 116 upaMka' samUha: ( de. nA. 1.130. ) ,, 6

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44 [ samarAiccakahAma cAliyalavaGgalavalIcandaNagandhukkaDeNa sisireNa / avaNijantaparissamasaMtAvo mahurapavaNeNa // 52 // pecchanto ya ruiradarimandirAmalamaNibhittisaMka ntapaDimAvaloyaNapaNayakuviyapasAyaNUsuyadaiyadaMsaNA5 hiyakuviyaviyaDrasahiyaNohasiyamuddhasiddhaGgaNAsaNAhaM, katthai ya payAracaliyavaracamariniyaranIhArAmalacanda maUhanimmaluddAmacamaracavalavikkhevavIijja mANaM, katthai ya niyambovaiyaviyaDaghaNagajjiyAyaNNaNubbhantadhuyasaDAjAla nahayalucchaGganimiyakamadariyamayaNAharu Jjiyara10 vAvUriuddesaM, annattha sarasaghaNacandaNavaNucchaGgavivihaparihAsakIlANandiyabhuyaGgamihuNaramaNijjaM ti / tao AruhiUNa rayaNasiharaM rayaNagiritilayabhUyaM tattha ya bAlakayalIpariveDhiyaviyaDapIDaM sohAviNijjiyasuri ndabhavaNaM uttuGgatoraNakhambhanimiyavarasAlibhaJjiyAsa15 NAhaM maNaharAlekkhavicittaviyaDabhittiM ruiragavakkhaveiovasohiyaM nimmalamaNikoTTimaM surahikusumasaMpAiyapUovayAraM ca gao suloyaNasantiyaM mandiraM ti / diTTho ya NeNa gandhavvadattAe saha vINaM vAyanto suloyaNo / abbhuTTio suloyaNeNaM / saMpAio se uci20 ovayAro / pucchio suloyaNeNaM hemakuNDalo / "kuo bhavaM kuo vA esa mahApuriso, kiMnimittaM vA bhavao AgamaNapaoyaNaM" ti / tao suvelAo niyaM dharaNasta suvaNNabhUmimuvalabbhAiyaM cintiyarayaNappadANapajjavasANaM sAhiyamAgamaNapaoyaNaM / teNa vi upphullaloyaNeNa --25 paDissuyaM / tao ciTThiUNa kaivayadiyahe gahiyAI pahANarayaNAi / nIo ya NeNa dharaNo devauraM / mukko nayarabAhiriyAe, samappiyANi se rayaNANi / bhaNio

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chaTThI bhavo ] ya eso / ihaTThio caiva jAyaM paDivAlasu tti / paDissuyaM dharaNeNa / gao hemakuNDalo || 45 dharaNo puNa bAhiriyAe ceva kaMci velaM gameUNa paviTTho nayaraM / diTTho ya ToppaseTTiNA / ' aho kallANAgiI adipuvvo egAgI ya dIsai, tA bhavi - 5 yavvaM ettha kAraNeNaM ' ti cintiUNa ahimayasaMbhAsa - NapurassaraM nIo NeNa gehaM / kao uvayAro / pucchio seTThiNA 'kuo tumaM ti / sAhio NeNa mAyandinivAsaniggamaNAio devaurasaMpattipajjavasANo niyayavuttanto / samappiyAI rayaNAI | bhaNio ya NeNa 10 seTThI / 'payAiM saMgovAvasu'tti / saMgovAviyANi seTThiNA / / " io ya dharaNasamuddapaDaNasamaNantarameva samAsA - siyA suvayaNeNa lacchI / bhaNiyA ya NeNa / "sundari, Iiso eva saMsAro, viogAvasANAi pattha saMgayAI; tA na tae saMtappiyavvaM / na vivanno ya esa tujjha; 15 avi ya majjhaM" ti / tao niyaDippahANAe bAhajalabhariyaloyaNaM jaMpiyaM lacchIe / "tara jIvamANaMmi ko mahaM saMtAvo" tti / tao aikkantesu kaivayadiNesu jANavattasaMThiyaM pahUyaM suvaNNamavaloiUNa cintiyaM suvayaNeNaM / "vivanno khu so tavassI, pabhUyaM ca evaM 20 daviNajAyaM, taruNA ya se bhAriyA rUvavaI ya, saMgayA ya me citteNa; tA kiM ettha juttaM ti / ahavA iyameva juttaM, jaM imIpa gahaNaM ti / ko nAma abAliso sayamevAgayaM lacchi parizcayai / tA geNhAmi eyaM" / tao 'parihAsasajjhA itthiya 7 tti viyaGkanAyagANurUvA 25 117 parihAsa sAdhyAH striyaH /

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46 [ samarAiJcakahAe kayA parihAsA, AvajjiyaM se hiyayaM / niviTTho gharasiddI / attaTThiyaM suvaNNayaM // aikkantA kaivi diyA / samAgayaM kUlaM jANavattaM / mahayA darisaNijeNa diTTo suvayaNeNa naravaI / parituTTo pasI / 'ussuM5 kameva tuha jANavattaM ' ti kao se pasAo / gao jANavattaM // etthantaraMmi ' cINadIvAo AgayaM jANavattaM ' ti muNiUNa niggao dharaNo / diTTho ya NeNa suvayaNo lacchI ya / parituTTho hiyapaNaM, dUmiyA lacchI 10 suvayaNo ya dinnaM se AsaNaM, pucchio vuttantaM, sAhio NeNaM / tao suvayaNeNa cintiyaM / aho me kammapariNaI, aho me paDikUlayA devvassa / kevalaM kayamakajaM, na saMpannaM samIhiyaM 'ti / cintiUNa bhaNiyaM / "ajjaja, sohaNaM saMjAyaM, jaM tumaM jIvio / tA gehAhi 15 evaM niyayaritthaM" ti / dharaNeNa bhaNiyaM / " satthavAhaputta, pANA vi ee tuha santiyA, jeNa lacchIe saha samAgamo kao / kimaGga puNa ritthaM" ti // 1 66 aikkantA kAi velA / bhaNiyaM ca NeNa / " ehi, nayaraM pavisamha" / lacchIe bhaNiyaM / ajjautta, 20 kalaM pavisissAmI, aja uNa ajjautteNAvi iheva vasiyavvaM ti " / paDissuyamaNeNa / abbhaGgio eso / 'AlociyaM ca lacchIe suvayaNeNa ya / ajjeva eyaM kayapANabhoyaNaM keNai uvAeNa rayaNIya bAbAissAmo' tti| majio eso, pA15 io mahuM, kArAvio pANavittiM / aikkanto vAsaro, jahA, 118 ucchukameva te yAnapatram / ucchulkaM udgataM parityaktaM zulkaM bhANDakaraM yasya tat / yAnapatram naukA /

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chaTTho bhavo] samAgayA rayaNI, atthuyaM19 sayaNijaM / nivaNNo20 eso lacchI y| tao mayaparAhINassa simiNae viya avvattaM ceTThamaNuhavantassa dinno imIe gale pAsao, balio ya eso| pariosaviyasiyacchIe lacchIe suvayaNeNa ya vimUDho dharaNo mao tti kAUNa ujjhio 5 jalanihitaDe / gayAiM jANavattaM / jalanihipavaNasaMgameNa ya samAsattho eso| cintiyaM ca NeNaM / 'hanta kimeyaM ti / kiM tAva suviNao Ao indajAlaM Ao maivibbhamo Ao saccayaM ceva' tti / uvaladdhaM jlnihitddN| 'saccaM ceva tti jAo se viniccho| uTThiUNa 10 cintiyamaNeNa / 'aho lacchIe cariyaM, aho suvayamassa porusaM / ahavA duTThaguMTho'21 viya ummaggapatthiyA, kiMpAgaphalabhogo viya maGgalAvasANA,22 dussAhiyakicca vva dosuppAyaNI, kAlarattI viya tamovalittA, IisA ceva mahiliyA hoi / avi ya, jalaNo vi gheppai suhaM pavaNo bhuyago ya keNai nenn| . mahilAmaNo na gheppai bahuehi vi nayasahassehiM // 53 // __tA kiM imiie| suvayaNassa na juttameyaM ti / ahavA mairA viya mayarAyavaDaNI ceva itthiyA havai tti / visayavisamohiyamaNeNaM teNAvi eyaM vvsiyNti| 20 evaM ca cintiyanto seTThiniuttehi kahavi purisehiM / sUruggamavelAe diTTho bAhollanayaNehiM // 54 // bhaNio ya NehiM / "satthavAhaputta, rayaNIe na 119 AstIrNam / 120 niSaNNaH / 121 'duhaguMTha dussttaadhmhyH| 'guMTho' adhamahayaH ( de. nA. 2.91. ) / 122 azobhanAvasAnA / 'maMgula' aniSTaM ( de. nA. 6. 145.) / 15

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48 [samarAicakahAe Agao tumaM ti saMjAyAsaGkeNa rayaNIe ceva tujjha annesaNanimittaM 23 pesiyA amhe ToppaseTThiNa tti / kahakahavi didro si saMpayaM / tA ehi, gacchamha; nivvavehi 24 aNeyacintANalapalittaM settttihiyyN"| tao 'aho purisANamantaraM ti cintiUNa payaTTI dharaNo, paviTTho nayariM, diTTho ya NeNa setttthii| pairikaMmi125 bhaNio seTThiNA / "vaccha, kuo tumaM, kiM vA vimaNadummaNo dIsasi" ti / tao 'lajjAvaNijayaM aNAcikkhaNI yameyaM' ti cintiUNa bAhollaloyaNeNa na jaMpiyaM 10 dharaNeNa / seThiNA bhaNiyaM / "vaccha, suyaM mae, jahA AgayaM jANavattaM cINAo, tA taM tumae uvaladdhaM na dha" tti| tao sagaggayakkharaM jaMpiyaM dharaNeNaM / "anja, uvaladdhaM" ti| sogAiregeNa ya pavattaM bAhasalilaM / tao 'nUNaM vivannA27 se bhAriyA, annahA kahaM Iiso 15 sogapasaro' tti cintiUNa bhaNiyaM ToppaseTTiNA / 'vaccha, avi taM ceva taM jANavattaM'ti / dharaNeNa bhaNiyaM 'aamN'| seTTiNA bhaNiyaM / 'avi kusalaM te bhaariyaae| dharaNeNa bhaNiyaM / 'aja, kusalaM' / seTTiNA bhaNiyaM / 'tA kimannaM te uvvevakAraNaM' / dharaNeNa bhaNiya / 'anja, na 20 kiMci AcikkhiyavvaM' ti / seTThiNA bhaNiyaM / 'tA kiM vimaNo si, / dharaNeNa bhaNiyaM ' AmaM / seTTiNA bhaNiyaM 'kimaamN'| dharaNeNa bhaNiyaM 'eyN'| seTriNA bhaNiyaM 'kimeyaM / dharaNeNa bhaNiya 'na kiNci'| seTTiNA bhaNyiM / "vaccha, kimeehiM sunnabhAsiehiM Acikkha sbbhaav12|| 123 anveSaNanimittam / 124 nirvApaya prazamaya / 125 'pairika' vijanasthAnam ( de. nA. 6. 71) / 126 bASpArdralocanena / 127 vipannA mRtaa| 128 sadbhAvaM satyam /

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chaTo bhavo] na ya ahaM ajoggo Acikkhiyavvassa, paDivanno ya tae guru"| tao 'na juttaM guruANAkhaNDaNaM' ti cintiUNa jaMpiyaM dharaNeNa / " aja, 'ajassa ANa' tti kariya Iisa pi bhAsIyai" tti / seTTiNA bhaNiyaM / "ghaccha, natthi avisao guruynnaannuvttiie"| dharaNeNa 5 bhaNiyaM / "aja, jai evaM, tA kusalaM me bhAriyAe jIvieNaM, na uNa siilennN"| seTThiNA bhaNiyaM / "kahaM viyaannsi"| dharaNeNa bhaNiyaM "kjo"| seTTiNA bhaNiyaM / "kahaM viy"| tao Acikkhio se bhoyaNAio jalanihitaDapajjavasANo sylvuttnto| 10 taM ca soUNa kuvio ToppaseTThI suvayaNassa / parisaMThaviya dharaNaM gao naravaisamIvaM / vinnatto jeNa suvayaNaM pai jahaTThiyameva naravaI / saddAvio rAiNA suvayaNo, bhaNio ya eso| "satthavAhaputta, pabhUyaM te ritthaM suNIyai / tA phuDaM jaMpasu, kahameyaM tae viDha- 15 ttayaM 125 ti| tao ajAyAsaGkeNa bhaNiyaM suvayaNeNa / "deva, kulkmaagyN"| rAiNA bhaNiyaM / "bhAriyA kaha" ti / teNa bhaNiyaM / "guruviinnnnaa'0"| tao pulaio ttoppsetttthii| bhaNiyaM ca NeNa / " deva, savvaM aliyaM" ti| suvayaNeNa bhaNiyaM / "kiM puNa ettha 20 snycyN"| seThuiNA bhaNiyaM / "dharaNasantiyaM ritthaM bhAriyA ya; eyaM saJcayaM" ti / tao saMkhuddhahiyaeNaM jaMpiyaM suvynnenn| "bho bho auvva joisiya, ko ettha paJcao; rAyakulaM khu eyaM / " ToppaseTThiNA bhaNiyaM / "sAhAraNaM rAyakulaM; paccao puNa, so ceva 25 jIvaha" tti| suvayaNeNa bhaNiyaM / "mahArAya, na mae 129 arjitam / 130 guruvitIrNA pitRdttaa|

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[ samarAiJcakahAe dharaNassa nAma pi AyaNiyaM ti / parikkhau devo"| rAiNA bhaNiyaM / "bho bho seTThi, ANehi dharaNaM, tuma pi taM mahiliyaM" ti| pesiyA Nehi saha rAyapurisehiM niyypurisaa| ANio ya NehiM hiyaeNANicchamANo vi seTThiuparohabhAviyacitto dharaNo, iyarehi ya bhayahitthahiyayA'1 lacchi tti| pulaiyAI rAiNA, bhaNiyaM ca Na / "sundari, diTTho tae esa karhipi stthvaahputto"| tIe bhaNiyaM / "deva, na diTTho" tti / tao pucchio dhrnno| "satthavAhaputta, 10 avi esA te bhAriyA"| dharaNeNa bhaNiyaM / "deva, kimaNeNa pucchieNa; suyaM ceva deveNaM, jaM jNpiymimiie"| rAiNA bhaNiyaM / " satthavAhaputta, ao ceva pucchaami"| dharaNeNa bhaNiyaM / " deva, jai evaM devassa aNubandho, tA Asi bhAriyA, na uNa saMpayaM" ti| 15 rAiNA bhaNiyaM / "eso satthavAhaputto diTTho tae aasi"| dharaNeNa bhaNiyaM / " deva, eso ceva jANai" tti / rAiNA bhaNio suvynno| "satthavAhaputta, kiM diTTho tumae esa kahiMpi" / suvayaNeNa bhaNiyaM / "deva, mae tAva eso na diTTo" tti| rAiNA bhaNiyaM / 20 " hou, kiM eiNA; sAheha tubbhe, kiM ettha rittha maannN"| suvayaNeNa bhaNiyaM / " deva, ettha khalu dasasahassANi sovaNNigANa iTThAsaMpuDANaM, annaM pi thevayaM khu suritaM bhaNDaM" ti / pucchio iyarI vi| dhara NeNa bhaNiyaM / " deva, evmeyN"| rAiNA bhaNiyaM / "bho 25 kipamANA khu te sNpuddaa"| dharaNeNa bhaNiyaM / "deva, na-yANAmi"| rAiNA bhaNiyaM / "kahaM niyayabhaNDassa 131 bhayatrastahRdayA / hittha trasta (de. nA. 8. 67.)

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chaTTo bhavo ] vi pamANaM n-yaannaasi"| dharaNeNa bhaNiyaM / "deva, evaM ceva te kayA, jeNa na jaannaami"| tao pucchio suvynno| " bhadda, tuma saahehi"| teNa bhaNiyaM / "deva, ahamavi nissaMsayaM n-yaannaami"| rAiNA bhaNiyaM / "bho evaM vavatthie kiM mae kAyavvaM" ti| dharaNeNa bhaNiyaM / " deva, thevamiyaM kaarnnN| kiM bahuNA jNpiennN| avivAugo'22 ahaM eyassa; tA giNhau ritthaM bhAriyaM ca eso" tti| suvayaNeNa bhaNiyaM / "bho mahApurisa, eyaM pi bhavao pahUyameva, jaM me Alo na dinno" tti| dharaNeNa bhaNiyaM / "pasiddho ahaM Ala- 10 daaygo"| suvayaNeNa bhaNiyaM / "jai na AladAyago, tA kimeyaM patthuyaM" ti ToppaseTThiNA bhaNiyaM / "are re nillajja pAvakamma, evaM pi vavaharilaM evaM jaMpasi" tti / puNo vi amarisAisaeNa14 bhaNiyaM ttoppsetttthinnaa| "mahArAya, kiM bahuNA jNpienn| jai eyaM na 15 dharaNasantiyaM ritthaM esA ya bhAriyA, tA majjha savvassasahiyA pANA niyaraNaM5 ti| ANaveu dekho sayale divve" tti / dharaNeNa cintiyaM / 'avahario khu eso maha siNehANubandheNa; tA na juttaM saMpayaM pi udAsINayaM kAuM' ti| jNpiymnnenn| "deva, jai 20 ettha aNubandho tAyassa, tA alaM divvehiM; anno vi ettha uvAo atthi cev"| rAiNA bhaNiyaM / "kahehi, kIiso uvAo" tti| dharaNeNa bhaNiyaM / "deva, te mae saMpuDA sanAmeNaM ceva aGkiya" tti| rAiNA 132 stokaM idaM / 133 avivAdakaH / ahaM tasya prabhutvaM na vivadAmi mama prabhutvaM sthApayitumityarthaH / 134 amarSAtizayena krodhAtizayena / 135 'niyaraNaM' daNDaH zikSA /

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[samarAisakahAe bhaNiyaM / "kiM tujjha naamN"| dharaNeNa bhaNiyaM / "deva, dharaNo" tti / iyaro vi pucchio| teNa bhaNiyaM / " deva, suvayaNo" tti / rAiNA bhaNiyaM / "jai evaM, to chinno khu vavahAro; navaraM pattheva ANeha kaivi saMpuDe" tti / tao pesiyaM paJcaulaM,127 ANiyA 5 saMpuDA, nihAliyA rAiNA bAhiM, na diTuM dharaNanAmayaM / bhaNiyaM ca nnenn| "bho natthi ettha dhrnnnaamyN"| suvayaNeNa bhaNiyaM / " devo pamANaM ti| annaM ca / deva, devassa purao esa mahantaM pi aliyaM jaMpiUNa aja vi pANe dhArei tti| jANiyaM deveNa, jaM 1. eeNa pmaanniikyN"| rAiNA bhaNiyaM / " bhI dharaNa, kimeyaM" ti| dharaNeNa bhaNiyaM / "deva, na annahA, eyaM; phoDAviUNa38 majjhaM nirUveu devo"| tao eyamAyaNNiNa saMkhuddho suvayaNo, harisio ttoppsetttthii| sadAviyA suvaNNayArA, phoDAviyA saMpuDA, 15 diTuM dharaNanAmayaM / kuvio rAyA suvayaNassa lacchIe y| bhaNiyaM ca nnennN| "hare vAvApaha eyaM vANiyagavesadhAriNaM mahAbhuyaMgaM,119 nivvAseha ya eyaM mama rajAo vivannasIlajIviyaM alacchi, samappeha ya samatthameva ritthaM dharaNasatthavAhassa / annaM ca / bhaNa, bho 20 mahApurisa, kiM te avaraM kIrau"| dharaNeNa bhaNiyaM / "deva, alaM me rittheNa / kareu devo pasAyaM suvayaNassa abhyppyaannennN"| tao 'aho se mahANubhAvaya' tti cintiUNaM bhaNiyaM rAiNA / " satthavAhaputta, __ 136 chinnaH khalu vyvhaarH| niNItamidaM kAraNam / 137 paMcakulaM kAraNanirNaye paMcanAgarikApresarANAM smuuhH| 138 bhaktvA / 139 vaNigvezadhAriNaM mahAbhujaMga mahAdhUrtam /

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chaTTho bhayo] na juttameyaM tahAvi alavaNIyavayaNo tumaM ti; tA tuma ceva jaannsi"| dharaNeNa bhaNiyaM / " devapasAo tti, aNuggihIo ahaM devenn"| rAiNA bhaNiyaM / "bho satthavAhaputta, geNhAhi niyyritthN"| dharaNeNa 5 bhaNiyaM / "jaM devo ANavei" / taonarindapaJcaulA hiTThio saha suvayaNeNaM gao velAulaM940 dharaNo, uvagaNiyaM suvaNayaM paJcauleNa, samappiyaM dharaNassa / tao dharaNeNa bhaNiyaM / "bho suvayaNa, paricaya41 visAyaM, aGgIkarehi porusaM, devvovaroheNa kassa vA 10 khaliyaM na jAyai tti / annaM ca / bhaNio mae tujjha suvaNNalakkho, tae puNa mahAbhAvattaNeNa ahameva bahumanio, na uNa suvnnnnlkkho| bhaNiyaM ca tae Asi 'kiM suvaNNalakkheNa, tuma ceva me bahugo tti| aNa gdheyaM42 ca eyaM saMbhamavayaNaM / tA geNhAhi saMpayaM, jaM te 15 pddihaayi"| evaM ca bhaNio samANo lajio suva ynno| na jaMpiyaM ca NeNa / tao dAUNa aTTha suvaNNalakkhe saMpUiUNa naravaI tao kAuM sayalasutthaM43 bhaNDassa gao ttopesetthtthigehN| Thio kaMci velaM saha settttinnaa| uvagayAe bhoyaNavelAe kayamajaNA pabhuttA 20 ee| bhuttuttarakAle ya calaNesu nivaDiUNa bhaNio dharaNeNa ttoppsetttthii| "jAemi ahaM kiMci vatthu tAyaM, jai na karei mama paNayabhaGgaM tAo"144 tao harisavasupphullaloyaNeNa 'aho ahaM kayattho, aho ahaM dhanno, aho mama sujIviyaM, aho mama suladdho jammo tti; 140 velAkulaM samudrataTam yatra nAvaH tiSThanti / 141 parityaja / 142 bahumUlyam / 143 kRtvA sakalaM susthitam / 144 yAce ahaM kiMcit tAtaM yadi na karoti mama praNayabhaMga taatH|

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[ samarAiva kahAe vaccha, jai vi mamaM jAesi, 145 Akara siyacitto ' dharaNeNa bhaNiyaM / (4 jao iseNAvi mahANubhAveNa sayalasattakappatarukappeNa tihuyaNacintAmaNI bhUpaNa vi ahaM patthijAmi i cintiUNa bhaNiyaM ToppaseTThiNA / sakalattaM saputtapariyaNaM dAsattanimittaM tahAvi ahaM tu mahApurisaceTThieNa na khaNDemi te patthaNApaNayaM " / tAya, jai evaM tA dehi tinni vAyAo / " isi vihasiUNa 'jAya, jo egaM vAyaM loppai, so tinni vi loppayanto ki keNAvi dhariu pArIyaitti bhaNiUNa ToppaseTThiNA kayAo tinni vAyAo / ' tAya, 10 aNuggihIo' ti bhaNiUNa hemakuNDalavijAhara vidinnamahagveyapuvvasamappiyarayaNasahassaM maggio ToppaseTThibhaNDArio / teNa vi ya 'ajo ANavei ' tti bhaNiUNa samappiyAI gahiUNa rayaNAiM / tao tANa majjhe arddha gaheUNa ToppaseTThissa calaNapUyaM kAUNa puNo 15 viNivaDio pAesu 'tAya, esA sA patthaNa 'tti bhaNamANo dharaNI / tao ' aha kahaM chalio ahamaNeNaM ' ti suiraM cintiUNa ' agahie ya vilakkhIbhavissai eso, nivArio ahaM imiNA aNAgayaM ceva ' uTThavio dharaNo 'vaccha, paDivannA te patthaNA, bhaNamANeNa 20 ToppaseTTA || 54 66 tao bahumannioseTThiNA mahayA sattheNa samAgao niyayanayariM / AvAsio bAhiM / jAo loyavAo, jahA Agao dharaNo tti / niggao rAyA paJcoNi 46 / pavesio peNa mahAvibhUIe neUNa niya- 25 145 yAcase / 146 saMmukhaM dharaNasya sammAnArtham / paJccoNi ' ( de. nA. 6. 24. ) ' samuhAgamaNe paccovaNI ceya' /

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chaTTho bhavo ] yabhavaNaM, pUio majjaNAiNA niyAbharaNapajjavasANamuvayArappayANeNaM / gao niyayabhavaNaM / tuTThA ya se jaNaNijaNayA / viiNNaM mahAdANaM, kayA savvAyayaNesu pUyA / aikkantA kAi velA / tao uvaNimantiya mahArAyaM pUio aNeNa savisesaM / sammANiyA ya jahAruhapaDivattIe pauracAu vejAiyA, 14 paDipUio .147 55 5 tehiM / tao pucchio jaNaNijaNa pahiM / "vaccha, avi kahaM te ghariNi" tti / dharaNeNa bhaNiyaM / " alaM tIe khaae"| cintiyaM ca NehiM / 'hanta kathaM tIe, jaM itthiuciyaM / tA alaM imassa mammaghaTTaNeNa imiNA jaMpi- 10 eNaM / annao avagacchissaM' ti / etthantaraMmi mahApurisayAkhittahiyao vimhayavaseNupphullaloyaNo kayamuiGgasAsaNAvaNanimittaM puNo vi dharaNasamIvaM samAgao rAyA / kao dharaNeNa samuciovayAro / pucchio ya AgamaNapaoyaNaM siTTI se niyayAhippAo rAiNA / 15 tao calaNesu nivaDiUNa bhaNiyaM dharaNeNa / "deva, alaM muddaGgerhi; kiMtu ' mANaNIo devo' tti kariya patthemi patthaNIyaM / " rANA bhaNiyaM / bhaNAu ajjo " / teNa bhaNiyaM / < payacchau devo niyaraje savvasattANaM bandimokkhaNaM savvasattANabhayappayANaM ca " / tao aho se mahANubhAvayA, aho mahApurisa- 20 ceTThiyaM satthavAhaputtassa " tti bhaNiUNa ANatto paDihAro / 'hare kAravehi cArayaghaNDapaoeNa 149 mama rajje sayalabandimokkhaM, savvasattANamabhayappayANaM ca davAvehi' tti / tao 'jaM devo ANavei' tti bhaNiUNa saMpADiyaM devasAsaNaM / sappurisaceTThieNa ya parituTThA se 25 6 147 yathAI pratipattyA / 148 pauracAturvedAdikAH / 149 bandisthAna ghaNTA prayogeNa /

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[samarAiJcakahAe jaNaNijaNayA / pariosaviyasiyacchehiM kayaM NehiM rAiNo uciyaM karaNijaM / tao dharaNeNa saha kaMci velaM gameUNa niggao rAyA // dharaNo vi cirayAlamiliyavayaMsayasameo50 5 gao malayasundarAbhihANaM ujANaM / uvaladdho ya nAga layAmaNDavaMmi kIlAnimittamAgao kuviyaM piyapaNaiNi pasAyanto revilago nAma kuluttgo| sumariyaM lacchIe / cintiyaM ca NeNaM / "aho Nu khu evamapara matthapecchINi kAmijaNahiyayAI havanti / samAgao 10 saMvegaM / gao ya ujANekkadesasaMThiyaM asoyavIhiyaM / diTTho ya NeNa tahiyaM phAsuyadesaMmi viyliyviyaaro| sIsagaNasaMparivuDo Ayario arahadatto tti // 55 // aJcantasuddhacitto nANI vivihtvsosiysriiro| nijiyasayaNo vi daDhaM annnggsuhsiddhitlliccho||156|| 15 taM pecchiUNa cintA jAyA dharaNassa esa loyaMmi / jIvai saphalaM eko catto jeNaM dharAvAso // 17 // ghariNI attho sayaNo mAyA ya piyA ya jiivloyNmi| mAindajAlasarisA55 tahavi jaNo pAvamAyarai / / 58 // jA vi uvayArabuddhI ghariNIpamuhesu sA vi mohaphalaM / 20 mottUNa jao dhamma na maraNadhammINamukyAro // 59 / / so puNa saMpADeuM na tIrae AsavAniyattehiM / 151 AsavaviNivittI vi ya gihAsamaM AvasantehiM // 60 // 150 cirakAlamilitavayasyakasametaH / 151 anaMgasukhA na aMgasukhaM zarIrasukhaM vartate yasyAM sA siddhiH tasyAM rataH 'talliccho' tatparaH / 152 maayendrjaalsdRshaa| 153 anivRttAH AsvAH yeSAM teH /

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chaThTho bhavo] niyamA tatthArambho ArambheNaM ca vaDaI hiMsA / hiMsAe kao dhammo na desio satthayArehiM / / 62| pajjante vi ya eso samveNaM ceva jIvaloyaMmi / niyameNamujjhiyanvo tA alameeNa pAveNaM' // 2 // evaM ca cintayanto patto sNjaaycrnnprinnaamo| gurupAyamUlamaNahaM55 savayaMso nivvuiparaM va // 3 // aha vandio ya NeNaM bhagavaM savayaMsaraNa sAhU ya / tehiM ciya dhammalAho dinno savvesi vihipuvvaM // 6 // uvaviTThA ya suvimale muNINa purao u uvavaNucchaGge / aha pucchiyA ya guruNA 'katto tubbhe'tti mahuragiraM // 65 // 10 ___evaM va pucchie ya samANe jaMpiyaM dharaNeNa / " bhayava, io ceva amhe / annaM ca; atthi me gihaasmpricaaybuddhii| tA Aisau bhayavaM, jaM mae kAyavvaM" ti| tao 'aho se AgiI, aho vivego, tti cintiUNa AsayaparikkhaNanimittaM jaMpiyaM arhyttennN| 15 "vaccha, paricattagihAsameNaM, nibbhacchiUNa niyaniyavisayalAlasAiM indiyAI, vijjhaviya56 kasAyANalaM nirIheNaM citteNaM sayalasokkhanihANabhUo saMjamo kaayvvo| annahA paricatto vi aparicatto gihAsamo tti / so puNa aNAi visayabhAvaNAbhAviyassa jIvassa 20 anycntdukkhyro| pavajiUNa vi eyaM puvvakayakammadoseNa kei na taranti parivAliuM, mujjhanti niyayakaje, parikappenti asayAlambaNAiM; vimukkasaMjamA ya te, Auso,157 na gihI na pavvaiyagA ubhayalogavihalaM 154 shaastrkaaraiH| 155 anaghaM pAparahitam / 156 viSyApya / 157 AyuSman /

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[ samarAiJcakahAe. nAsanti maNuyattaNaM / evaM vavatthie amuNiUNa haiovAeyAI " atuliUNamappANayaM na jutto gihAsamaparivAo " ti / dharaNeNa bhaNiyaM / evameyaM, jaM tubbhe ANaveha / kiM tu, 66 58 5 heo gihAsamo me buddho samaNattaNaM uvAeyaM / tulA va vivego ciya kilesavasayANa sattANaM " ||66|| 66 bhayavayA cintiye | 'aho se sauNNayA, muNio NeNa jahaDio saMsAro, samuppannA jiNadhammabohI / tA pasaMsemi evaM sAhemi ya imassa imIe dulahattaNaM, 10 jeNa vayaMsagANa vi se saMbohI samuppajjai ' / bhaNiyaM ca NeNa / vaccha, dhanno tumaM, nAyaM tae jANiyavvaM, saMpattA sayalaloya dullahA jiNadhammabohI / tA jahaTTiTThIyAsevaNeNa eyaM caiva saphalaM karehi, saMsijjhai ya tuha samIhiyaM / na khalu aNabbhatthaniraiyArakusalamaggA 15 evaMvihA havanti, avi ya aparamatthapecchiNo visayaloluyA ya / eyavaiyaraM ' ca nisuNehi me cariyaM " / dharaNeNa bhaNiyaM ' kaheu bhayavaM ' / arahadattAyaripaNa bhaNiyaM / 159 160 66 'suNa atthi iheva vAse ayalauraM nAma nayaraM / tattha 20 jiyasattU rAyA, puttA ya se avarAjio samarakeU y| avarAjio juvarAyA, iyaro ya kumAro | dinnA 'imassa kumArabhuttIe ujjeNI / evaM ca anto koi kAlo | annayA ya vithakko " " samarakesarI nAma pacca 561 158 heyopAdeyAni amAtyagrAhyANi / 129 anabhyastaniraticArakuzalamArgAH / 160 etadvyatikaraM eSaH vyatikaraH yasmin tad / 161 abhigataH /

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chaTTho bhavo] ntnrvii162| tao avarAjio tappasAhaNanimittaM go| pasAhio eso| AgacchamANeNa ya muttimanto viya puNNodao saMpatto imeNa dhammArAmasannivese sayalamaNorahacintAmaNI rAho nAma Ayario tti| taM ca daTTaNa samuppanno eyassa sNvego| pucchio NeNa 5 jahAvihaM dhamma / kahio jahovaiTTho paramagurUhi / paDibuddho ya eso| khaovasamamuvagayaM cArittamohaNIyaM / tao mAindajAlasarisaM jIvaloyamavagachiya pavvaio eso| karei tavasaMjamujjoyaM // annayA ya gurupAyamUlaMmi ahAsaMjamaM viharamANo 10 gao tgraasnnivesN| etthantaraMmi samAgayA tattha ujjeNIo rAhAyariyassa antevAsiNo ajarAhukhamAsamaNasantiyA gurusamIvaM sAhuNo tti / kayA se uciyapaDivattI / pucchiyA niruvsggvihaarmujenniie| kahio ya NehiM / "sundaro vihAro; kevalaM rAyaputto 51 purohiyaputto ya abhadayA, te jahovaladdhIe khaliyArenti'64 sAhuNo, tannimitto uvasaggo" tti / tao eyamAyaNNiya cintiyamavarAjieNa / "aho pamattayA samarakeuNo, NeNa pariyaNaM pi na niymei| tA aNunnaviya guruM gacchAmi ahamujeNiM / uvasAmemi 20 te kumAre, mA saMciNantu abohamUlAI / saMsAravaddhaNe ya saahuposo| atthi me tduvsaamnnsttii"| tao aNunnaviya guruM pesio guruNA, samAgao ujjeNiM, paviTTho ya ajarAhukhamAsamaNagacche / kayaM se uciya ___ 162 pratyantanarapatiH / somapradezanarapatiH / 163 ucitapratipattiH ucitaH satkAraH / 164 khalIkurvataH khalavad AcarataH /

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[samarAicakahAe karaNija / samAgayA bhikkhaavelaa| payaTTo eso / bhaNio ya sAhahiM / "pAhuNayA tubbhe, tA acchaha"tti / teNa bhaNiyaM / "na acchAmi, attaladdhio ahaM, navaraM ThavaNakulAINi165 dNseh"| tao dino se cellao, daMsiyANi kulANi, vArio ya NeNaM 'eyaM paDaNIyageha;66 mA pavisejasu' tti bhaNiUNa niyatto cellao7 / paviTTho ya eso paDhamameva kumAragehaM / mahayA saddeNa dhammalAhiyamaNeNaM / taM ca daTThaNa bhIyAo anteuriyaao| 'hA kaTaM, isI kayatthijissai 168 1. tti cintiUNa sannio ya NAhiM 'lahu niggacchasu" tti| tao avahIriUNa bahirAviDaM19 ca kAUNa mahayA saddeNa dhmmlaahiymnnennN| etthantaraMmi dhammalAhasadaM soUNa hammiyatalAo pahaTThamuhapaGkayA samA gayA kumaaryaa| DhakiyaM70 duvaarN| aisaeNaM vandio 15 NehiM saahuu| kayaM dhammalAharNa / bhaNio ya NehiM / 'bho pavvaiyagA, naccasu' tti teNa bhaNiyaM / 'kahaM gIyavAieNa viNA nccaami'| kumArehiM bhaNiyaM / 'amhe gIyavAiyaM kremo'| sAhuNA bhaNiyaM 'sundaraM' ti / visamatAlaM kayaM gIyavAiyamaNehiM / akuddho vi hiya20 eNaM kuddho saahuu| bhaNiyaM ca NeNa / 'are re govAla dArayA, imiNA vinnANeNa mamaM naccAveha ' tti| eyaM soUNa kuviyA kumArA, sAhutADaNanimittaM ca dhAviyA abhimuhaM / teNa vi ya 'na anno uvAo' tti kaliUNa karuNApahANacitteNa nijuddhavAvArakusaleNaM saNiyaM 165 sthApanAkulAdIn bhikSAyai pratiSiddhAni kulAni / 166 pratya nIkagRhaM zatrugRham / 'cellao' ziSyaH ( de. nA. 3. 10.=cilla ) / 168 kadarthyate pIDyate / 169 bdhirvRtti| 170 pihitam /

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chaTTho bhavo ] 61 172 ceva ghetUNa savvasaMdhIsu vioio ekko, 171 tao dhAvio duio, so vi taheva / tao duvAramugghADiUNa gao sAhU / egatte Thio sajjhAyajogeNaM / iyare vi nicceTThA taheva ciThThanti / diTThA pariyaNeNaM, udapaNa siJciUNa sasaMbhramaM vAhittA / jAva na jaMpanti, tao niveiyaM rAyapurohiyANaM, jahA imiNA vuttanteNa 'keNai sAhuNA kumArA evaM kaya ' tti / tao te nirUviUNa AyariyasamIvaM gao rAyA / paNamio ya NeNAyario, bhaNio ya / 'bhavayaM, khameha eyamavarAhaM bAlayANaM ' / AyarieNa bhaNiyaM / ' kimeyaM ti nAva- 10 gacchAmi / kahio se vuttanto rAiNA / tao AyaripaNa bhaNiyaM / ' vIyarAgasAsaNa saMpAyaNaraipahAvao viiyaparamatthA paraloyabhIruyattaNeNa ya ihaloyasarIre daDhamapaDibandhayAe khamenti sayalasattANaM sAhuNo na puNa pANabharaNaM ti / tahAvi kAraNaM pai 15 samAyariyaM jai keNAvi bhave, tao pucchAvemi sAhuNo / sao AyaripaNa pucchiyA sAhuNo / tehiM bhaNiyaM / ' bhayavaM, na amhe viyANAmo ' tti AyarieNa bhaNiyaM / 'mahArAya, neyamiha sAhUhi vavasiyaM ' / rAiNA bhaNiyaM / ' mahArAya, jai evaM, tA evaM bhavissai / 20 atthi ego Agantugo sAhU; teNeyamaNuciTThiyaM bhave / rAiNA bhaNiyaM / bhayavaM, kahiM puNa so sAhU ' / AyaripaNa bhaNiyaM / ' daMseha se tayaM ' / 6 daMsio egeNa sAhuNA nAidUraMmi ceva sAlata171 karuNApradhAnacittena niyuddhavyApArakuzalena zanaiH caiva gRhItvA sarvasaMdhiSu viyojitaH ekaH / 172 AhUtAH (si. he. 8. 1. 128 ) /

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[samarAiccakahAe ruvarasamIve jhaannsNtthio| paJcabhinnAo73 ya raainnaa| kumArAvarAhalajieNaM paNamio ya NeNaM / dinno se dhammalAho / bhaNio ya pcchaa| 'bho mahAsAvaga, juttameyaM jaM tujjha santie rajje isINaM174 kayatthaNA kumArANaM aNAhattaNaM c'| tao bAhajalabhariyaloyaNeNa rAiNA bhaNiyaM / 'bhayavaM, lajio mhi ahiyaM imiNA pamAyacarieNaM / atthi mama esa doso; tahAvi bhayavaM kareha anuggahaM, saMjoeha te kusaare'| sAhuNA bhaNiyaM / 'saMjoemi caraNaguNavihANeNaM na uNa annaha 175 tti / 10 rAiNA bhaNiyaM / 'ayavaM, aNumayaM mameyaM, navaraM kumArA pucchiyavva' tti / sAhuNA bhaNiyaM / 'lahuM puccheh'| rAiNA bhaNiyaM / 'bhayavaM, na sakenti te jaMpiuM' / sAhuNA bhaNiyaM / 'ehi, tattheva vaccAmo; ahaM jaMpA vemi' tti| AgayA kumArANa samIvaM / diTTA ya hiM 15 paramajogiNo vva niruddhasayalaceTThA kumaaraa| AyattI kayaM ca tesiM sAhUNA vayaNamettaM / 176 pucchiyA ya NeNaM / 'bho kumArayA, isikayatthaNApamAyajaNiyakammatarukusumuggamapuvvarUvameyaM, phalaM tu nirayAiveyaNA / tA nai bhe atthi pacchAyAvo, tA pavajaha kammataru20 mahAkuhADaM pavvajaM / moemi ahaM imAo uvaddavAo, bhavAmi ya paraloyasAhaNujjayANaM sahAo, tti / 177 kumArehiM bhaNiyaM / ' bhayavaM, aNuggaho' tti / 'lajjiyA amhe imiNA pamAyacarieNaM, atthi Ne mahanto aNu 173 pratyabhijJAtaH / 174 RSINAm / 175 saMyunammi caraNaguNavidhAnena na punaH anyathA / 176 yattIkRtaM adhikRtaM ca teSAM sAdhunA vadanamAtram | 147 mocayAmi ahaM asmAt upadravAt , bhavAmi ca paralokasAdhanodyatAnAM sahAyaH /

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chaTTo bhavo ] 63 578 yAvo, pavajjAmo ya pavvajjaM jai gurU aNujANanti ' | tao aNunnAyA gurUhiM / saMjoiyA sAhuNA aGgasaMghAeNa paramaguNasaMghAraNa ya / tao pavannA pavvajaM / pariNayA ya tesiM samaNaguNA / evaM jahuttakArINaM aikkanto koi kAlo / tANaM ca purohiyakumArassa kammo - 5 dapaNaM vizyajiNadhammasArassa vi ' balA isiNA pavvAviya tti samuppanno gurupaoso, na nindio NeNaM nAloio guruNo / tao mariUNaM ahAuyakkhapaNa samupapanno IsANadevaloe bhuJjei divvabhoe / aikkanto koi kAlo raisAgarAvagADhassa / 179 ' 186 183 " hanta, annayA ya varaccharAparigayassa milANAI surahikusumadAmAI, payampio kappapAyavo, paNaTThAo hirIsirIo, 11 uvarattAiM devadUsAI, 182 samuppanno dINabhAvo, utthariyaM nidAe, viuDio14 kAmarAgo, bhamaDiyA" diTThI samuppanno kampo, viya- 15 mbhiyA arai tti / tao teNa cintiyaM kimeyaM ' ti / viyANiyAI cavaNaliGgAI, visaraNo hiyapaNaM, viddANo 17 pariyaNo, vilaviyaM accharAhiM / tao kimimiNA mohaceTThieNaM; pucchAmi tAva bhayavantaM paramanAhaM titthayaraM, kahiM se uvavAo, sulaha- 20 bohio vA na vA tti samAgao puvvavidehaM / paNa " 10 178 yathoktakAriNam / 179 gurupradveSaH / 180 varApsaroparigatasya / narAbhiH apsarobhiH parigatasya / 181 hIzriyau / hrIH lajjA / zrIH subhagatvam / 182 divyavastravizeSAH / 183 utsRtaM nirgatam / 184 vikuTitaH vinaSTaH / 185 bhrAntA / 186 | vajRmbhitA vRddhA / 187 mlAnaH /

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ka [ samarAiccakahApa .189 mio telokkanAho pucchio ya siddhaM bhayavayA / uvavAo " te jambuddIvadAhiNaddhabharahe kosambIpa nayarIe / dullahabohio tumaM / saMciNiyaM tumae gurupaoseNa imiNA pagAreNa abohibIyaM / nIsesamAci5 kkhio puvvabhavavaiyaro / tao teNa cintiyaM / ' hanta eddahamettassa vi gurupaDaNIyabhAvassa dAruNo vivAgo' tti | bhayavayA bhaNiyaM / "bho devANupiyA, ne esa thevo / iha khalu iddalogovayArI vi kayannuNA bahumanniyanbo, kimaGga puNa paralogovayArI / paralogovayAriNo ya 10 guravo; jao pheDanti micchattavAhiM, paNasenti annANatimiraM, Thaventi paramapayasAhiyAe kiriyApa cointi khaliesu, saMThaventi guNarayaNe / evaM ca devANuppiyA, mopanti jammajarAmaraNaroya soyabahulAo saMsAravAsAo, pAventi sAsayaM suhaM siddhiM ti / tA 15 evaMvihesu vi paoso guNapaosabhAveNa nAsei sammattaM, jaNei annANaM, cAlei sAhukiriyaM / tao ya se jIve tahAvihakiliTThapariNAmapariNaya khaNametteNAvi, devAzuppiyA, tahA bandhei kammaM, jahA pAvei aNegabhaviyaM micchattamohaM ti / ao ceva bemi 191 / .150 20 sammattanANasahiyA egantapamAyavajiNo purisA / ihaparabhavaniravekkhA taranti niyameNa bhavajalahiM ||67 || na uNa sesa" tti / deveNa cintiyaM / 'evameyaM, na 188 upapAtaH janma / 189 etanmAtrasya / 190 paralokopakAriNaH ca guravaH; yataH bhindanti mithyAtvavyAdhiM praNazyanti ajJAnatimiraM sthApayanti paramapadasAdhitAyAM kriyAyAM, codayanti skhaliteSu, saMsthApayanti guNaratnAn / 191 bravImi /

Page #98
chaTTho bhavo] annahA / tA na-yANAmi, kiMpajjavasANo me eso abohilAbho" tti / bhayavayA bhaNiyaM |"thevniyaanno92 khu eso; tA aNantarabhave ceva bhavissai avasANaM" ti / deveNa bhaNiyaM / " bhayavaM, kuosyaasaao"| bhayavayA bhaNiyaM / "mUyagAvaranAmAo niyabhAuNo" tti / deveNa 5 bhaNiyaM / "bhavayaM, kiM puNa tassa paDhamanAma, keNa vA kAraNeNa imaM se duiyaM" ti| bhayavayA bhaNiyaM / "suNa paDhamanAma se asogadatto; mUyago puNa imeNaM kAraNeNaM / imIe ceva kosambIe aIyasamayaMmi tAvaso nAma seTThI ahesi / so ya dANAikiriyAsameo vi 10 pamAI, bahuvihavasaMpanno vi niccavAvaDo'93 / tao aTTajjhANadoseNa mariUNa samuppanno niyayagehami ceva suuyro| jAyaM se puvvovabhuttapaesAvaloyaNeNaM jAIsaraNaM54 / annayA ya uvaTTie piidivasae, siddhapAe bhoyaNe, samAsannAe parivesaNavelAe, avahariyamajA- 15 ramaMsAe, sUvayArIe velAikkamagihavaibhaeNaM'95 maMsanimittaM pacchannameva vAvAiUNa visasio kolo16 // tahA kohAbhibhUo ya mariUNa samuppanno taMmi . ceva gehe bhuyaGgamattAe tti / tattha vi taM ceva daTThaNa hammiyaM97 taM ca sUvayAri bhayasaMbhamAbhibhUyassa pari- 20 NAmavisesao samuppannaM se jAIsaraNaM / vicittayAe kammapariNAmassa na gahio kasAehiM aNugampiyaM ca NeNaM / patthantaraMmi uvaladdho sUvayArIe / tao NAe 192 stokanidAnaH / 193 sa ca dAnAdikriyAsametaH api pramAdI, bahuvibhavasaMpannaH api nityavyApRtaH / 194 jAtismaraNam / 195 veLAtikamagRhapatibhavena / 196 vizasitaH kolH| chinnaH sUkaraH / 197 hammitAM gatAm /

Page #99
[samarAiccakahAe kao kolAhalo 'sappo sappo' tti / taM ca soUNa samAgayA moggaravAvaDaggahatthA kmmyraa| vAvAio NehiM / samuppanno ya tahA akAmanijarAe mariUNa niyayaputtassa ceva nAgadattAbhihANassa bandhumaIe bhAriyAe kucchisi puttattAe tti / jAo uciyasamaeNaM / kayaM ca se nAmaM asogadatto tti / tao aikantasaMvaccharassa taM ceva sUvayAriM pecchiya jaNaNijaNae ya acintayAe kammasAmatthassa samuppannaM se jAIsaraNaM / 10 cintiyaM ca NeNaM / " vahuyA jaNaNI, suo ceva ya piyaa| ao pecchaNayasamANassa dhiratthu saMsAravAsassa18 / tA kahamahaM vahuyaM ceva jaNaNi suyaM ca tAyaM vAharemi" tti / paDivannaM mUyagavayaM19 / jAo loya ghAo 'aho esa mUyago' tti / evaM ca aikkantA 15 duvAlasa sNvcchraa| samAgao tattha cauNANAisaya saMpanno200 mehanAo nAma munnivro| muNio ya se aNeNa hiyayabhAvo01 / pesio vayaNavinnAsakusalo sumaGgalAbhihANo isI nAgadevagehaM, bhaNio ya eso| vattavvao tae tattha gihAlindaganiviTTho asogdtto| 20 jhaa| bho kumArayA, pesio mhi guruNA, so ya evaM bhnnaai| "tAvasa kimiNA mUNavvaeNa paDivaja jANiuM dhamma / mariUNa sUaroraga jAo puttassa putto" tti 202 // 68 // 198 ataH prekSaNakasamAnaM dhigastu saMsAravAsaM / 199 mUkavratam / 200 cturjnyaanaatishysNpnnH| 201 jJAtaH ca tasya anena hRdayabhAvaH / 202 tApasa, kimanena mUkavratena prativraja jJAtvA dharmam / mRtvA sukaraH uragaH jAtaH putrasya putra iti //

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chaTTho bhavo] tao 'jaM bhayavaM ANavei' tti bhaNiUNa gao so risI / sAhio gurusaMdesao / paNAmapuvvayaM bhaNiyaM ca NeNaM / 'bhayavaM, kattha so guruu'| isiNA bhaNiyaM / 'kumAra, sakkAvayAre ceiyaM mi'| teNa bhaNiyaM / 'ehi, gacchamha ' / vimhio muuygpriynno| cintiyaM ca 5 NeNaM / ' aho sAmatthaM bhayavao; tA jAu eso kayAi sohaNayaraM bhve'| gao mehnaaygurusmiivN| vandio gurU / dhammalAhio guruNA / pucchio asogadatteNaM / 'bhayavaM, kahaM puNa tumaM maIyaM vuttantaM jaannaasi'| teNa bhaNiyaM / 'nANabaleNaM' ti / 'aho te nANAisao' 10 tti vimhio asogdtto| tao bhayavayA 'paDibujjhissai' tti nAUNa kahio se dhmmo| paDibuddho eso| puvvavAsaNAe ya nAvagayaM se mUyagAbhihANaM / tA eeNa kAraNeNa imaM se duiyaM nAmaM ti| evaM ca siTe samuppanno se pmoo| pucchio ya 15 bhayavaM / ' aha kahiM keNa vA pagAreNaM ahaM saMbujjhissaM' ti / bhayavayA bhaNiyaM / ' veyaDupavvae niyakuNDalajuvalayadarisaNeNaM03 bhavissai te pddiboho'| tao vandiUNa bhayavantaM gao kosambi nyriN| diTTho mUyago, sAhio se vuttanto, jahA upphAlio204 ayavayA / 20 sabahamANaM hatthe geNhiUNa bhaNio ya eso| 'tA avassamahaM tae paDibohiyavvo' tti / teNa bhaNiyaM / 'jaissamahaM jahAsattIe205' / tao teNa nIo veyaDupavvayaM, daMsiyaM siddhAyayaNakUDaM206 / bhaNio ya eso / 'bho 203 nijakuNDalakayugadarzanena / 204 'upphAlio' kathitaH (si. he. 8 2. 174). 205 yatiSye ahaM yathAzakti / 206 siddhAyatanaM nAma kUTaM zikharam /

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[samarAicakahAra mama duve ceva aJcantapiyANi ettha jammaM mi, imaM siddhAyayaNakUDaM rayaNAvayaMsagAbhihANaM ca kuNDalajuvalaM ti / tA ciTThau imaM ihaM, kAyavvaM tae puvvasAhiyaM' ti / nimiyaM silAsaMghAyavivaregadese kuNDalajuvalaM, 5 samappiyaM ca imassa cintAmaNirayaNaM / bhaNio ya eso| 'eyaM khu cintAmettapaDivannasahAyabhAvaM sAheDa ihaloyapaDibaddhaM egadivase egapaoyaNaM / tA eyasAmatthao veyaDDhagamaNamaNuciTThiyavvaM' ti| paDivannamaNeNa / AgayA kosambi / gao devo 10 niyayavimANaM / vAvanno kaalkkmennN07| samuppanno bandhu maIkucchIe / jAo se sarayasamayaMmi sahayAresu dohlo| asaMpanjamANe ya taMmi samuppannA se araI, pavvAyaM08 vayaNakamalaM, pIDio gabbho, saMjAyaM kisa taNaM / etthantaraMmi payaTTo loyvaao| 'aho esA 15 asaMpAiyadohalA na jIvai' tti / tao mAinehamohieNaM asogadatteNaM na titthayarabhAsiyaM niSphalaM, tA bhavissai na annahA vi veyaDagamaNaM' ti cintiUNa cintiyAiM cintAmaNirayaNa sannihANaMmi sahayArAI / samuppannANi ya imAiM / saMpA20 Dio dohlo| pasUyA esA / jAo ya se daaro| kayaM ca se nAmaM arahadatto tti / patto ya bAlabhAvaM / tao so asogadatto nei taM sAhasamIvaM, pADei calaNesu, ruyai ya to| evaM ca aikanto koi kaalo| patto kumArabhAvaM / sAhio 20.vyApannaH mRtaH kAlakrameNa / 208 'pavvAyaM' mlAnaM (si. he. 8. 4. 18.)

Page #102
chaTTo bhavo ] NeNa jiNabhAsio dhammo, na pariNao ya tassa / puNo vi sAhio, puNo vi na pariNao tti / evaM ca aikkanto koi kAlo / puNo vi kahio asoga - datteNa pugvabhavavaiyaro, na pariNao ya arahadattassa / bhaNio ya NeNaM asogadatto / 'kimimiNA palavieNaM ' ti / tao so eyavaiyareNeva ' aho sAmatthaM kammapariNaIe' tti cintiUNa samAvannaM samaNaliGgaM / arahadatteNa vi ya pariNIyAo cattAri seTThidAriyAo / bhuJjamANassa pavarabhoe aikkanto koi kAlo // 69 210 209 tao parivAliUNamaNaiyAraM sAmaNNaM ahAuyassa 10 khapaNa devalIyamuvagao asoyadatto / suyaM ca NeNaM, jahA asogadattasamaNago paJcattamuvagao tti / tao samubbhUo arahadattassa sogo / kayaM uddhadehiyaM / samutpanno ya so bambhaloe / dinno uvaogo, vinnAo ya ohiNA"" arahadattavaiyaro / Abho- 15 iyaM 212 ca NeNaM ' na esa evaM paDibujjhai 'ti / patthuo uvAo / ayaNDaMmi ceva samuppAio se vAhI / saMjAyaM jaloyaraM, parisukkAo bhuyAo, sRNaM calaNajuyalaM, milANAI loyaNAI, jaDDiyA jIhA, paNaTThA niddA, uvagayA araI, samubbhUyAM mahAveyaNA | 213 visaNNo ya eso / saddAviyA vejjA / uvannatthaM ' .014 209 aurdhvadehikaM maraNottarakriyAm / 210 upayogaH caitamyavizeSaH / 211 avadhiH kazcit jJAnaprakAraH yena trikAlajJAnaM prApyate / 212 Abhogita jJAtam / 213 saMjAtaM jalodaraM, parizuSkau bhuja, zUnaM caraNayugalaM, mlAne locane, jaDIbhUtA jihvA, praNaSTA nidrA, upagatA bharatiH, samudbhUtA mahAvedanA / upanyastam / 214

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70 [samarAicakahAe savvasAraM / bhaNiyaM ca NeNa / ' avahara eyaM veyaNaM' / pauttAiM osahAI; na jAo se viseso / paJcakkhAo ghejehiM / tao veyaNAisayamohieNa bhaNiyaM / ' na caemi eyaM aNegativvaveyaNAbhibhUyaM divasamettamavi sarIragaM 5 dhAreuM / tA deha me kaTThANi, pavisAmi jalaNaM' ti| eyaM soUNa vidANA bandhavA, mucchiyAo pattIo, parovio pariyaNo / ___ etthantarami so devo sabaravez2arUvaM kAUNa gahiyagoNattaodeg15 Agao kosambi / ugghosiyaM ca NeNaM 10 arahadattagharasamIve / 'ahaM khu sabaravejo pheDemi sIsaveyaNaM, suNAvemi bahiraM, avaNemi timiraM, paNAsemi khasara;216 ummUlemi malavAhiM, samemi salaM, mAsemi uyaraM' ti| eyaM soUNa sahio sabahUmANaM / bhaNio ya se pariyaNeNaM / 'bhadda avaNehi imassa 15 mahoyaraM; jaM maggiyaM dijai' tti / teNa bhaNiyaM / "dhammavejo ahaM, na uNa atthaloluo; tA alaM me attheNaM / kiM tu kicchasajjho esa vAhI, na suheNaM avei / ettha khalu parihariyavvaM niyANaM, seviyavvo pddivkkho| niyANaM ca duvihaM 20 havai, ihaloiyaM pAraloiyaM ca / tattha ihaloiyaM apa cchAsevaNajaNio17 vAyAidhAukkhoho, pAraloiyaM pAvakammaM / tattha 'ihaloiyaM pi na pAraloiyasaMbandhamantareNaM' ti pAraloiyaM parihariyavvaM ti| tattha vi pahANabhAvao micchattaM / pariharie ya taMmi samuppanna 215 'goNatta' bhiSajaH zastrarakSaNArtha paTapiNDikA / 216 'khasara' kaNDUpradhAno rogavizeSaH / 217 apathyAsevanajanitaH /

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chaTTho bhavo ] sammattabhAveNa paidivasameva AseviyavvAI nANacaraNAI, kAvvo paDhamacarimaporusIsu cittamalavisohaNo jiNavayaNasajjhAo, soyavvo biiyaporusIe hiyAhiyabhAvadaMsago tassa attho, maNavayaNakAyajogehiM na hiMsiyavvA pANiNo, na jaMpiyavvamaliyaM, na geNhiya- 5 vvamadattayaM, na seviyavvamabambhaM, na kAyavvo mucchAipariggaho, na bhujiyavvaM rayaNIpa, khAyavvA khantI, bhAviyavvaM maddavaM vajjaNijA mAyA, nihaNiyavvo loho, hiNDiyavvaM apaDibadveNaM, vasiyavvaM selakANajANesu, vajjiyavvo Arambho, bhaviyavvaM nirIheNaM / 10 evaM ca bho devANuppiyA, avei bhavajaloyaraM pi, kimaGga puNa payaM ihaloyamettapaDibaddhaM " // 218 71 tao pariyaNeNa cintiyaM ' maraNAo varamimaM ' ti / bhaNio ya eso pariyaNeNa / 'bho arahadatta, alaM maraNeNaM, eyaM karehi 'tti / tao 'maraNAo vi 15 eyamahiyayaraM, tahAvi kA annA gai ' tti cintiUNa jaMpiyamaNeNaM ' jaM vo royai 'ti / sabaraveMjjJeNa bhaNiyaM / 6 jai evaM, tA peccha me vejasattiM / iyANi ceva pannavemi; kiM tu nicchipaNa hoyavvaM, na dAyavvo mohapasaro, na soyavvamakallANa- 20 mittANaM, na kAyavvA kusIlasaMsaggI, na bahumanniyavvaM ihaloyavatthaM, na mottavvo ahaM, na khaNDiyavvA mama ANattI' / paDissuyamaNeNaM / tao AlihiyaM vejeNa mantamaNDalaM, milio nayarijaNavao, ThAvio maNDalaMmi arahadatto, savvajaNasamakkhameva ahimantiUNa 25 218 mUrcchAdiparigrahAH / mUrcchA AsaktiH mohaH /

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72 [samarAiJcakahAe pauttAI osahAI, Thaio dhavalapaDaeNaM, sumariyA mAitthANavijA,215 devasattIe kolAhalIkao eso| tao moyAveUNa akkandabherave, loTTAviUNa mahiyalaMmi, bhaJjAviUNa aGgamagAI, gamiuM vicittamohe jambAlakalamalao220 aibhIsaNo rUveNaM asoyavvabhAsI (savaNapanthAo vi ya puTTho kiM puNa daMsaNassa) durahigandhiNA deheNa niyarUvasarisaaTThattaravAhisayaparivArio vivAgasavvassaM piva pAvakammassa nippheDio se muttimanto ceva mAyAvAhi tti| diTTho ya 10 loeNaM / tao vimhio loo| kao Na kolA hlo| 'aho mahANubhAvayA sabaravejassa, auvvavejamaggeNa adiTThapuvveNa amhArisehiM nippheDio muttimanto ceva vAhi ti| 'aho acchariyaM; pauNo221 arahadatto, vAhivigameNa samAgayA se niddA / 15 thevavelAe paDibohio sbrvejnnN| bhaNio ya NeNaM / 'bhadda, pecchappaNoccayaM222 mahApAvakammavAhiM / tA tahA karejAsi, na uNo jahA imeNaM gheppasi' tti| diTTho arhdttennN| vimhio eso| jAyaM se bhayaM / bhaNio ya sabaravejjeNaM / 'bhadda, moyAvio 20 tAva tumaM mae imAo pAvakammavAhikilesAo, pAvio AroggasuhekadesaM / ao paraM bhaddeNa sayameva tahA kAyavvaM, jahA mayalapAvakammavAhivigamo hoi, tavvigame ya saMpajissai te jammajarAmaraNavirahiyaM 219 mAtRsthAnavidyA / 220 kardamayuktaH malaH / 'jaMbAla' zaivalaM jalamalaH (de. nA. 3. 42.) / 'kalamala ' durgandhayukto malaH / 221 'pauNo' prapUrNaH doSarahitaH vyAdhirahitaH / 222 prekSaNoccakaM.

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chaTTho bhavo] egantanippaccavAyaM223 AsaMsAramapattapuvvaM AroggasuhaM ti / ahaM pi gahio ceva imiNA pAvakammavAhiNA; avaNIyA ya bhavao viya kAi mattA224 imassa bhae, sesAvaNayaNatthaM ca 'ajogo uttimovAyassa' tti payaTTo imiNA payAreNaM / tA tuma pi uttamovAyaM vA paDivajja 5 eyaM vA majjha santiyaM ceTTiyaM' ti / loeNa bhaNiyaM / 'ko uNa ettha uttmovaao'| sabaravejeNa bhaNiyaM / 'jiNasAsaNaMmi pavvajApavajANaM / tattha khalu paDivanAe pavvajAe parivAlijamANIe jahAvihiM na saMbhavaha vAhI, sigghameva ya avei aksesaM ti| IisA 10 ya me jAI, jeNa na hoi sA imIe sayaladukkhaselavajAsaNI mhaapvvjaa| tumaM puNa bhada uttamajAiguNao joggo imIe mahApavvajAe / tA eyaM vA geNha, gahiyagoNattao mae vA saha viharasu' tti / loeNa bhaNiyaM / 'bho sundaramimaM tujjha bhAyA vi pavvaio 15 ceva; tA eyaM vavasasu' tti // tao arahadatteNa aNicchamANeNAvi cittaNaM paDivannameyaM / Agao koi tahAviho sAhU / tao paDivanno eyassa samIve pavvajaM davvao, na uNa bhAvao tti / gao sbrvejo|| aikkantA kaivi diyahA / micchattodaeNaM ca samuppannA imassa araI / tao pariccaiya porusaM, aNavekkhiUNa niyayakulaM, agaNiUNa vayaNija, aNAloiUNa AyaI, pariJcattamaNeNa davvaliGgaM / Agao sagihaM / pavatto paDikUlasevaNe / gayA kaivi vaasraa| 25 223 niSpatyavAyam nivighnam / 224 mAtrA pramANam / 20

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74 [samarAicakahAe AbhoiyaM deveNa / kao se putvavAhI / visaNNo eso| nindio loeNaM / saMsArasiNeheNaM gaviTTho se bandhavehiM sbrvejo| laddho devvajoeNaM / bhaNio ya NehiM / 'bhadda, kuvio so tassa vAhI / tA karehi se aNuggahaM, uvasAmehi eyaM' ti / sabaravejeNa bhaNiyaM / 'kiM kayamapacchaM' ti| bandhavehiM bhaNivaM / 'bhadda, lajiyA amhe tassa carieNaM; tahAvi kareha aNuggaha' ti| sabaravejaNa bhaNiyaM / 'jai evaM puNo vi pavva yi'| to aNicchamANo vi hiyaeNa pvvio| 10 taheva uvasAmiUNa vAhiM gao sbrvejo|| aikvantesu kaivayadiNesu taheva uppvvio| AhoiyaM deveNaM / kao se tivvayaraveyaNo vaahii| bhaNio ya bandhavehiM / 'kiM puNa tumaM evaM pi attA NayaM na lakkhesi / tA paricayasu vA jIviyaM, karehi 15 vA tassa vayaNaM' ti / teNa bhaNiyaM / 'karemi saMpayaM, jai taM pecchAmi' tti / mavesio sabaravejo bandhavehiM, diTTho ya devvajoeNaM / lajAvaNayavayaNaM bhaNio ya NehiM / ' ajuttaM ceva vavasiya te puttaeNa, gahio ya eso tivvayareNa vAhiNA; tA ko uNa iha uvAo' 2. tti / sabaravejaNa bhaNiyaM / 'natthi tassa uvAo; visayaloluo khu eso purisayArarahio ya / tA thevamiyameyassa, bahuyayarAo ya aggao tiriyanAraesu viddmbnnaao| tahAvi tumhANa uvarohao cikicchAmi ekkasiM, jai mae ceva saha hiNDai'255tti / 25 paDivannamaNehiM sAhiyaM ca arahadattassa / saMkhuddho ya eso| tahAvi 'kA annA gai' tti cintiUNa paDi 225 tathApi yusmAkamuparodhena cikitsAM karomi ekazaH /

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chaTTho bhavo ] 75 226 / vannamaNeNa / ANio sabaravejo / bhaNio ya NeNaM / 'bhadda, pacchimA kheDDiyA; tA sundareNa hoyavvaM / savvahA jamahaM karemi taM ceva tumae kAyavvaM; na motavvo ya ahayaM ' ti / paDivannaM arahadatteNaM / tigicchio227 ya eso / bhaNio ya loeNaM / bho satthabAhaputta, mA saMpayaM pi kupurisaceTThiyaM karissasi / samapio se goNattao ' / niggayA nayarIo, gayA ya gAmantaraM // " .229 kayA deveNa mAyA / diTThe ca NehiM dhUmandhayAriyaM nahayalaM, suo hAhAravagabbhiNo vaMsupphuTTaNasaddo, pula- 10 iyA diTThidukkhayA jAlAvalI 22 / vinnAyaM ca NehiM, jahA palitto esa gAmo tti / tao vijjhavaNanimittaM ghettaNa taNabhArayaM dhAvio devo / bhaNio ya NaM / ' bho kiM taNabhArapaNaM palittaM vijjhavijjai ' / deveNa bhaNiyaM / 'kimettiyaM viyANAsi' / teNa bhaNiyaM / 15 kahaM na - yANAmi ' / deveNa bhaNiyaM / ' jai jANasi, tA kahamannANapavaNasaMdhukkiyaM aNegadeddindhaNaM kohAisaMpalittaM gahiyadehindhaNI puNo vi gihavAsaM pavisasi / Thio tuhikko, na saMbuddho ya // 1 C gayA kaMci bhUmibhAgaM / payaTTo devo tikkhakaNTayAuleNaM aTavimaggeNaM / iyareNa bhaNiyaM / bho kiM puNa tumaM panthaM mottUNa aDaviM pavisasi / deveNa bhaNiyaM / ' kimettiyaM jANasi ' / teNa bhaNiyaM / kahaM na - yANAmi ' / deveNa bhaNiyaM / 'jai jANasi, tA kahaM 9 8 226 pazcimaH caramaH ' kheDDiyA ' prayogaH / 227 cikitsitaH / 228 dRSTiduHkhakA jvAlAvalI / 229 pradIptaH / *

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[samarAiJcakahAe mokkhamaggaM mottUNa aNegavasaNasAvayasaMkulaM230 saMsArADaviM pavisasi / Thio tuNhikko, na saMbuddho y|| gayA kaMci bhUmibhAgaM / AvAsiyA gAmadevaule / tattha puNa vANamaMtaro loeNa accijamANo heTThAmuho paDai; puNo vi Thavio, puNo vi paDai / teNa bhaNiyaM / 'aho vANamaMtarassa ahannayA, jo accio uvarihutto232 ya kao heTThAmuho pddi'| deveNa bhaNiyaM / 'kimeyaM viyANAsi / teNa bhaNiyaM / 'kimettha jANi yvvN'| deveNa bhaNiyaM / 'jai evaM, tA kIsa tumaM 10 aJcaNijahANe devagaisiddhigaIo paDuJca uvarihutto vi kijamANo pariNAmadAruNagihavAsapavajaNeNaM nirayagai tirayagaigamaNabhAvao heTThAmuho pddsi'| ThiI tuNhikko, na saMbuddho ya // 15 gayA kaMci bhUmibhAgaM / diTTho ya nANApayAre kaNiyakuNDae caiUNa accantadurahigandhaasuiyaM bhuJjamANao suuyro| teNa bhaNiyaM / ' aho avivego sUyarassa, jo kaNiyakuNDae23deg caiUNa asuiyaM bhuJjai' tti / deveNa bhaNiyaM / 'kimettiyaM viyANasi' / teNa 20 bhaNiyaM / 'kimettha viyaanniyvvN'| deveNa bhaNiyaM / 'jai evaM, tA kIsa tumaM aJcantasuharUvaM samaNattaNaM cauUNa asuie visae bahumannaesi'tti / Thio tuNhiko na saMbuddho ya // gayA thevaM bhUmibhAgaM / kayA deveNa maayaa| diTTho 230 anekavyasanazvApAdasaMkUlaM / 231 aya'mAnaH / 232 uparibhAgataH 233 odanAt kRtaM kicid bhakSyavastu / 'kaNikA' odanaH /

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chaTTho bhavo] ya NehiM chattantarovAriyAdUradesaTThiyavimukkajujumayacArI234 sukkakUvataDekkadesasaMjAyadurUvvApavAlalavabaddhAhilAso235 tannimittameva ajjhavasAeNaM kUvapaDaNeNaM aNAsAiUNa durUvvAlavaM visamapaDikuvekadesesu saMcuNNiyaGgovaGgo baillo tti / taM ca daTThaNaM bhaNiyaM arahadatteNaM / ' aho mUDhayA baillassa, jeNa motUNa jujumayacAriM kUvataDasaMThiyaM durUvvAlavamahilasanto tattheva paDio' / deveNa bhaNiyaM / 'kimettiyaM viyANasi' / teNa bhaNiyaM / 'kahaM n-yaannaami'| deveNa bhaNiyaM / 'jai jANasi, tA kahaM chattantarovAriyaM 10 jhuMjumayacArikappaM mahantaM surasokkhamujjhiya durUvvApavAlalavatulle tucche mANusasokkhaMmi baddhAhilAso pADesi appANayaM sukkakUvasarisIe doggaIe ' tti / ___ eyamAyaNNiUNa viyalio se kammarAsI / cintiyaM ca NeNaM / ' aho amANuso eso / kahamannahA 15 evaM vAharai / sohaNaM ca eyaM / bhAyA vi se evaM ceva kahiyavva ti / tA pucchAmi tAva, ko uNa ettha paramattho' tti / pucchio ya / 'bho ko uNa tuma asoyadatto viya mama vacchalo' tti / deveNa bhaNiyaM / 'pariyAyantaragao237 so ceva asoyadattI mhi / 10 iyareNa bhaNiyaM / 'ko pcco'| deveNa bhaNiyaM / 'tumae mae ya paDibohanimittaM Asi jahA veyaDupavvae kuNDalajuvalayaM ThaviyaM, tA taM ceva daMsemi tti; kimannaNa paccaeNaM, ti| paDissuyamaNeNaM / tao divva 234 'jhuMjumaya'-tRNavizeSaH / 235 zuSkakUpataTaikadezasaMjAtadurvApravAlalavabaddhAbhilASaH / 136 'baila' balIvardaH / 237 paryAyAntargataH /

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[ samarAizcakahAe rUveNa hoUNaM nIo veyaGkapavvayaM, daMsiyaM se siddhAyayaNakUDaMmi rayaNAvayaMsayaM kuNDalajuvalayaM / taM ceva pekkhiUNa vicittayAe kammapariNAmassa samuppannaM jAIsaraNaM / paDibuddhI eso, pavvaio va bhAvao 5 khAmio deveNaM / gao devo // 78 " . 228 tANaM ca ahayaM bho dharaNa, puroddiyakumAro tti / 'tA na evaM, devANuppiyA, aNabbhatthakusalamUlANaM virAhayANaM ca buddhI havai, na ya avirAhayANaM viNijiyamahAmohasattUrNa aNuTThANaM na nivvahai, na ya 10 imAo annaM sundarayaraM ti / tA samIhiyasaMpAyaNeNa karehi saphalaM maNuyattaNaM" / dharaNeNa bhaNiyaM / "jaM bhayavaM ANaveI; kiM tu sAhemi jaNaNijaNayANameyavaiyaraM, kayAi saMbujjhanti " | bhayavayA bhaNiyaM / "juttameyaM / tao paDibuddhavayaMsasayasa meo paviTTho nayariM / kahio ya 15 NeNa jaNaNijaNayANa vaiyaro paDibuddhA ya ee / salAhio gihAsamaparicAo / kayaM uciyaM karaNijaM / pavannojahAvihIe saha jaNaNijaNaehiM vayaMsahi ya arahadattagurusamIve samaNattaNaM // anto koi kaalo| ahijiyaM suttaM, 229 Ase20 vio kiriyAkalAvo / saMpatto egallavihArapaDimA - paDivattijoggayaM / 40 samutpannA se icchA pucchiyA ya NeNa guravo, 'ucio ' tti kaliUNa aNujANio ya hiM / bhAviyAo bhAvaNAo / paDivanno egalla 238 virAdhakAnAM aparAdhinAm / 230 adhItaM sUtram / 240 ekAkivihArapratimApratipattiyogyatAm / pratimA vratam /

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chaTTho bhavo ] 79 vihArapaDimaM / gAme egarAeNa nagare paJcarAeNa' -241 ya viharamANo samAgao tAmaliti / Thio paDimAe / io ya sA lacchI devauranivvAsiyA gavesAviyA suvayaNeNa, diTThA ya nandivadbhaNAbhihANasannivese, ghaDiyA ya NeNaM / tao so taM gaheUNa gao niya- 5 yadIvaM // aikkanto koi kAlo / puNo Agao tAmalitiM / Thio bAhiriyAe / diTTho ya so risI ujjANamuvagayAe kahavi lacchIe, paJcabhinnAo ya NAe / tao garuyayAe kammapariNAmassa viyambhio se kovANalo / 10 AhayA viya vajjeNaM / cintiyaM ca NAe / " aho me pAvapariNaI, puNo vi eso diTThotti / tA imaM pattha pattayAlaM / Thavebhi eyassa samIve chinnakaGkaNaM kaNThAharaNaM, ' aho muTThA muThTha' tti karemi kolAhalaM / tao vivittayA 242 ujjANassa darisaNeNa kaNThAha- 15 raNassa saMbhAviyacorabhAvo caNDasAsaNeNa rAiNA vAvAijjissai tti / gahiyA ya sue bhikkhurUvadhAriNo salottA takkarA vAvAiyA ya / tA 'liGgiNo vi coriyaM karenti ' samuppannA pasiddhi" tti / cintiUNa saMpADiyamimIe / dhAviyA ArakkhiyA gahio 20 so risI / bollAvio tehi ya jAva na jaMpatti, gavesiyaM kaNThAharaNaM; diTThaM ca nAidUre / tao 'chinnakaGkaNaM ' ti sahiyA nAyarajaNavayA / sAhiyaM naravaissa / 'aho auvvo takkaro' ttivimhio rAyA / bhaNiyaM ca NeNaM, 'nirUviUNa vavAha ' tti / pucchio daNDa- 25 243 241 paMcarAtreNa / 242 viviktatayA / 243 zvaH /

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[ samarAizvakahApa vAsipAhi / jAva na jaMpai tti, tao ' aho se kavaDaveso ' tti ahiyayaraM kuviehiM pAvio vajjhathAmaM ti / nihayA sUliyA / ukkhitto muNivaro / AghosiyaM caNDAleNaM / 'bho bho nAyarA, epaNa samaNavesa5 dhAriNA paradavvAvahAro kao tti vAvAijjai eso; tA anno vi jai paradavvAvahAraM karissai, taM pi rAyA sutikkheNaM daNDeNa evaM ceva vAvAissai ' tti / bhaNiUNa mukko eso bhayayaM caNDAlehimuvari liyAe / tava pahAveNa dharaNitalamuvagayA sUliyA, na 10 viddho khu ahAsannihiyadevayAniopaNaM nivaDiyA kusu vuTThI | 'jayai bhayavaM dhammo ' ti uTThAio kalayalo / sAhiyaM naravaissa / saMjAyapamoo ya Agao raayaa| vandio NeNa bhayavaM / pucchio vimhiyamaNeNaM / 'bhayavaM, kaha puNa imaM vattaM ' ti / na jaMpiyaM bhayavayA / bhaNiyaM 15 mantiNA / ' deva, vayavisesasaMgao khu eso, kahami - yANi pi mantaissai / tA taM caiva satthavAhaghariNi saddAveUNa puccheha ' / 80 tao pesiyA daNDavAsiyA / jaNaravAo imaM vaiyaraM AyafNNaUNa palANA esA, na diTThA daNDavA20 siehiM / nivezyaM ca rAiNo / 'deva, palANA khu esA, na dIsae gehamAiesuM ' / bhaNiyaM ca NeNaM / ' are samma gavesiUNaM ANeha ' / gayA daNDavAsiyA / gaviTThA ArAmasunna devau lAi esuM / na diTThA esA / diTTho ya kuoi eyamAyaNiya eyavaiyareNeva palAyamANo suva25 yaNo / gahio daNDavAsiehiM, ANIo naravaisamIvaM / niveiyaM rAiNo / 'deva, natthi sA tAmalitI ; eso ya kila tIe bhattAro tti, diTTho ya palA

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chaTTho bhavo] yamANo, gahioM amhehi; saMpayaM devo pamANaM' ti / nirUpio"suvayaNo, bhaNio ya eso| 'bhada, kahiM te ghariNi' tti / teNa bhaNiyaM / 'deva, na jaannaami'| rAiNA bhaNiyaM / 'tA kIsa tumaM palANo' tti / suvayaNeNa bhaNiyaM / ' deva bhenn'| rAiNA bhaNiyaM / 'kuo 5 niravarAhassa bhyN'| suvayaNeNa bhaNiyaM / 'deva, asthi apraaho'| rAiNA bhaNiyaM / 'ko aghraaho'| suvayaNeNa bhaNiyaM / 'deva, tahAvihakalattasaMgaho' tti / rAiNA bhaNiyaM / 'bho abhayameva tujjha / tA sAhehi avitahaM, ko uNa bhayavao tIe ya paiyaro' ti / 10 nirUvio suvayaNeNa bhayavaM, paJcabhinnAo ya jeNaM / tao mahApurisacariyavimhayakkhittahiyaeNaM bAhollaloyaNaM jaMpiyamaNeNaM / 'deva, aNAcikkhaNIo ghai. yaro, tA Na sakkuNomi aacikkhiuN244| rAiNA bhaNiyaM / 'bhaha, Iiso esa saMsAro, kimettha apulvayaM 15 ti; tA sAheu bhddo'| suvayaNeNa bhaNiyaM / ' deva, jai evaM, tA vivittamAisau devo'| tI rAiNA puloio45 pariyaNo osario ya / tao dharaNadasaNasaMjAyapacchAyAveNa jaMpiyaM suvayaNeNaM / 'deva, pAyakammI ahaM purisasArameo,246 na uNa puriso' tti / nidhe- 20 iyaM devassa / 'puriso khu deva akajAyaraNadhirao saccAhisandhI kayannuo paraloyabhIrU parovayAranirao ya havai, jahA esa bhayavaM' ti| rAiNA bhaNiyaM / 'kahamevaMviho purisasArameo havai ti, tA patthuyaM bhnnsu'| tao sAhio suvayaNeNaM dIpadasaNAio 25 244 zaknomi bhAcaSTum / 255 pralokitaH dRSTaH / 246 puruSasArameyaH / puruSeSu sArameyavadadhamaH /

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[samarAiJcakahAe aTThalakkhapayANapajavasANo dhrnnviyro| tuTTho ya se raayaa| mukko ya NeNa suvynno| vandiUNa bhayavantaM lajjAparAhINayAe turiyameva gao suvayaNo / dharaNAgurAeNa ya ajamaGgasamIve soUNa dhammaM pariyANiUNa micchattaM pacchANuyAvANaladaDukammindhaNo pavanno samaNattaNaM / rAyA vi pUiuNa bhayavantaM paviTTho nyriN|| ___lacchI vi mahAbhayAbhibhUyA palAiUNa tAmalittIo avahariyavasaNAlaMkArA 47 takkarehiM jAmamettApa savvarIe pattA kusatthalAbhihANaM sannivesaM / tattha puNa 1. tIe ceva rayaNIe pAraddhaM purohieNaM rAyamahisIe savvavigyavidhAyayaM carukammaM / pajAlio sannivesabAhiriyAe cauppahathaNDilaMmi28 jalaNo, viiNNA nisiyakaDiyAsiNo disAvAlA, samArovio naha bhinnatandulasameo carU, patthuo mantajAvo / etthanta15 raMmi jalantamavaloiUNa 'sattho bhavissaI' ti AgayA lacchI, sivArAvasamaNantaraM ca diTThA disAvAlehiM / pecchiUNa ' aho esA sA rakkhasi' tti bhIyA ya ee, mukkAI maNDalaggAI, thambhiyA UrUyA, payampi yAo bhuyAo, vimukkA viya jIvieNaM nivaDiyA 20 dhrnnivtthe| patthantaraMmi 'bho bho mA bIhasu, itthiyA ahaM' ti bhaNamANI samAgayA purohiyasamIvaM / diTThA vigyvsnnaa| tao porusamavalambiUNa 'rakkhasI esa' tti kesesu gahiyA aNeNaM / ' are mA bIhasu' tti vibohiyA disAvAlA / uTThiyA ya ee| baddhA 247 apahRtavasanAlaMkArA / apahRtAni vasanAni alaMkArAzca yasyAH sA / 248 catuSpavasthANDile / sthaNDilaM nirmala sthAnam /

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chaTTho bhayo] khu esaa| pesiyA snnivesN| sAhiyaM naravaissa / teNa vi ya 'na pIisajjhA rakkhasi' tti khAviUNa niyayamaMsaM, viTTAliUNa249 asuiNA, kayatthiUNa nANAviDambaNAhiM, nibbhacchiUNa ya sarosaM tao nivvAsiya tti / alabhamANI gAmAisu pavesaM paribbha- 5 mantI aDavIe puvvakayakammapariNAmeNa viya ghora rUveNaM vAvAiyA maindeNaM / samuppannA ya esA dhUma. pahAe nirayapuDhavIe sattarasasagiroSamaTTiI naargotti| dharaNo vi bhagavaM ahAsaMjamaM vihariUNa pavaDumANasuhapariNAmo kAUNa saMlehaNaM pavano pAyavaga- 10 maNa, vivanno kAlakameNaM, samuppanno AraNAbhihANe devaloe candakante vimANe ekavIsasAgarovamAU vemANio ti|| vakkhAyaM jaM bhaNiyaM dharaNo lacchI ya taha ya paibhanjA patto seNaviseNA pittiyaputta tti vocchAmi // 68 // 15 chaTuM bhavaggahaNaM samattaM // 249 azucIkRtya / 250 mRgendreNa siMhena /

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Samaraicca-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 Bharata, there was a city named Makandi; 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 Parijata 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 Haraprabha 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 Anata, having completed

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5. 8. ] the due period of life in that heaven, fell and was born in the womb of Haraprabha. 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 Kama). 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 Paritosa. 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 Jaya, the wife of merchant Kartika. 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 Vidyadhara, quite 1 1

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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 Vaitadhya. I did not study my lore and was engaged in hundreds of works. At that time, a Vidyadhara named Vidy. unmali, 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 ?" Vidyunmali said, " Hear

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10. 22. ] 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'upala 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'upala, 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.' 13

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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 14

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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 muhurta 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 Padanusari 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?" 16

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[13, 12. They said, "We have, good sir, the lord of our village, by name Kalasena, 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 17

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14. 5. ] 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 Kalasena sitting by the side of the pyre, with limbs sprinkled by the jets of blood, in company of his wife who was weeping indistinctly 18

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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 "6 "" 19 <

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15. 15. ] 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 20

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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 21

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16. 23.] 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 Kadambari-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). 22

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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 Hintala 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 23

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18. 3. ] 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 24

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[ 18. 20 took all wealth and some prisoners and came before Kalasena. (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 99 - "" 25 66

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19. 15. ] kept alive. Thus he is the cause of giving life to me." Then having remembered the account and knowing Kalasena, Sangama said to him, "If so, then you have seen me." Having embraced respectfully, Kalasena 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." Kalasena 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 h

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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 Kalasena 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 27

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20. 17. ] goddess Kadambari 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 28

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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 << 29

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22. 1. ] 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 30

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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 Palas'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 31

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23. 10. ] 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 32

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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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24. 22. ] you hear my words." Chandarudra said, "May my charming one order," Laxmi said, " Hear. I am the daughter of merchant Kartika, the resident of Makandi. 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 ?" 34

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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 35

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26. 6. ] 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 36

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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 Chandalas and was given over to the trusted Chandalas 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 Chandalas said "Whose turn is there this month for the work of execution ?" Chandalas 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 37

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27. 18.] 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 38 ""

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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, 39

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28. 25. ] 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 Rijupalika. On this side, that Chandarudra, having gone away from the temple, went to the river Rijupalika. 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

Page #158
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 "C He said to her, O beautiful one, do not weep. This worldly existence is such.

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30. 5. ] 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 Vikarapura, They took their food and drink. The sun set. The night was far advanced. Dharana thought, " Thus it is not 42

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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 Kadanabari." 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 Kalasena, wander. 43

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31. 7. ] ing about the forest Kadambari 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 Chandika, along with his wife. He went a little way. He saw the surroundings of the temple of Chandika. 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'ula 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) 45

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32. 10. ] 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 Mahisasura. (38) Then having seen her Dharana contemplated. "It is possible to escape from the tiger in the forest and also from the 46

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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 Chandika. He fell on his feet before Chandika. 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 47

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33. 19. ] 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. Kalasena 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 Kalasena. 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, Kalasena said, "Who is 48

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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 66 49 <

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35. 2.] desire of death having given up that (man who was to be killed first)." Kalasena 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 Kalasena, 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 ( 50

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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 Kalasena). 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 51

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36. 5. ] 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 Kalasena spent sometime there, was given leave by Kalasena to go. He went towards his own town and reached there after some 52

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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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37. 10. ] 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 54

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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 Naracha-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, 55

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38. 20. ] 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 Airavana. 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. 56

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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 57

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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 58

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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 Suvarana, 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. 59

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41. 12. ] 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 60

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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 Musta 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 Vidyadhara couples in the groves of uneven, thickly grown and fragrant Mandara 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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42. 10. ] 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 62 "C

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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 63 1

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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. 64

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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 5 65 -

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44. 20. 1 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-datta. He was welcomed by Sulochana. The proper ceremony of welcome was accorded to him. Sulochana asked 66

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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 - 67

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46, 3. ] 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, Suvadana 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 68

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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, 69

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47. 13. ] 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 Kimpaka fruit, she has yielded evil results; like the 70

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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 71

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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. 65 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 73

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50. 5. ] .. . 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 "" 74 ""

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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 75

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51. 17. ] "How do you << << << 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 << << put then my life along with all my belongings for forfeiture. Let your lordship order all 76

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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." 77

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53. 5:) 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. 18

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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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54. 14. ] 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 81

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55. 23. ] 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 82

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[ 56. 13. others) be given having spoken, << 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, "" - 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 83

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57. 1. ] 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 84

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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 "" 85

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58. 5. ] 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 86

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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, 87

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59. 10. ] 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. Aparajita 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 Raha, 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 88

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[ 60. 1. at the feet of the master in proper constraint, came to a place called Tagara. In the meantime, the recluses of revered Rahu Ks'ama. s'ramana, the pupil of teacher Raha 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'amas'ramana He was offered courtesy as was proper. [60] The time for

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60. 18. ] << 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." 90 "" -

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[ 61. 9. 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 11

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61. 24.] 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 92 >>

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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 "" to "" 93

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63 8. ] 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 94

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[ 64. 1. fore him. Then having died, on the expiry of his due age, he was born in Is'anaheaven 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 Padmanatha, "Where am I to be born? Shall I be awakened to knowledge easily or not ?"-with this idea, he came to the country of Purva-videha. [64] The lord of three worlds was bowed to by him and he asked (the questions). The divine 95

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64. 14. ] 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 96

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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 Muka." The god said, " Divine sir, what is his first name and for what purpose is this second one?" The lord said, " Hear, 97

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65. 21. ] 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 Tapasa. 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 98

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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 99 64

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67. 10. ] 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 Meghanada. 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." 100

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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 Muka was not understood by him. For this reason then he has his second name," "" When it was said like this by Padmanabha, 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 Vaitadhya; and showed him the peak Siddhayatana. He said, [68] "Oh, two things are most dear to me in this birth-this peak Siddhayatana 101

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68. 3. ] 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 Vimana. 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 102

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[69. 10. otherwise the going even to the Vaitadhya 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 103

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70. 5 ] 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 104

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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'ambi. 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 105

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71. 4. ] 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 106 practise the not take to

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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 107

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72. 10. ] 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 108

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[ 73. 2. 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 109

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PM 73. 18. ] 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 110

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[ 74. 7. 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 111

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75. 1. ] tion. The S`abara 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 112

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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 113

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76. 10. ] 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 Vyanavyantara god, being worshipped by people fell upside down. He said, ." Oh, the misfortune of this Vyanvyantara 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 114

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[ 77. 1. 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 115

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77. 16. ] of Durva 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 (Durva grass ) he fell into the well-without tasting those few Durva 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 Durva 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 116

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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 Vaitadhya 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 Vaitadhya mountain and showed him the pair of earrings Ratnavatansaka 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 117

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78. 23. ] "" 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 118

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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, 119

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80. 9. ] 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 Chandala 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 Chandal left the revered sage on the gallows. By the 120

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[ 80. 26. 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 121

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81. 17. ] 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 122

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86 "" [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 123

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82. 22. ] 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, 124

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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 Dhuma prabha 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 Vaimanika god with the li e of twenty-one Sagaropamas 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. 126

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Notes [The figures in the notes denote the numbers of the page and line] 3. 1. vajjiyA kAladoseNa-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 kumArasaMbhava 1 34. sA rAjahaMsairiva saMnatAGgI gateSu liilaanycitvikrmessu| vyanIyata pratyupadezalubdhairAditsubhirnUpura siJjitAni / / 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. vApI cAsmin marakatazilA baddhasopAnamArgAH, haimaizchannA vikacakamalaiH snigdhavaidUryanAlaiH / yasyAstoye kRtava - batayo mAnasaM saMnikRSTaM nAdhyAsyanti vyapagatazucastvAmapi prekSya iMsAH // meghadUta-uttaramegha-zlo0 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.) paDhabhAbhAsI [ prathamAbhASin ] speaking first that is very friendly, nehAluo [sneha+bhAlu Taddhita] loving, affectionate. ( 4. 1. dariyArimaddaNo [ dRptArimardanaH ] the destroyer of the proud enemies. sukayadhammAdhammavavattho [sukRtabharmAdharmavyavasthaH] Who properly laid down the distinction between piety and impiety. 4. 3-6. The figure of speech in this sentence is parisaMkhyA which is defined by mammaTa in kAvyaprakAza Chap X Karika 33. kiMcitpRSTamapRSTaM vA kathitaM yatprakalpate / tAdRganyavyapohAya parisaMkhyA tu sA smRtA // i. e. when the men - tion of a thing is made with a stress upon the exclusion of something, it is called parisaMkhyA. 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. ETFH7273747TAET [ gafafaza tai] the adj. of faangen; which has the unbroken development of ag and a with it. That is to say na, opa and #TA (=farurage) were harmoniously being fullfilled in their case. visayasuhaM [viSayasukhaM] 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 Sutra 20. 4. 16. BET3Y Vifcsso [zang: frear] having completed the due period of life. cuo samANo [zya: qara: ] as soon as he fell.

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5.17. kucchisi-in the womb;carimajAmaMmi[caramayAme] 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. bibhAFAIT 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: muttAvalIvihUsiyAe siroharAe vibhAjamANAappearing beautiful with the neck adorned with pearl-necklaces. 5.4. tivaggasaMpAyaNarayAe [trivargasaMpAdanaratAyAH] engaged in the attainment of the triad i. e. dharma, bharya, kAma. 5.9. piyAmahasya santiyaM [ pitAmahasya satkaM ] belonging to the father-in-law. santiyaM is an expletive showing possession. 5. 10-11. nimmAo [ nirmAtaH ] clever cf. surasundarIkahA 12-42. nAhiyasatthesu nimmAyA privaaiyaa|; the word also occurs in bhopapAtikasutta. payANusArI [ padAnusArin ] following ( the whole Sutra ) even on the first word being told; the person who possesses the intelligence to understand many other words in the Sutra even when one word is spoken. Cf.

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paNDa0 2. 1; vize0 766, also bhopapAtikasUtra. saMvutto [saMvRttaH] 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. kalAkalAva-refers to the cluster of 72 arts. 5. 12. nAraa [ nAraka ] the soul dwelling in the hell. uvaTTiUNa-having turned up. 5. 15. itthiyattA [ vIrava] the form of a woman. uvavannA [ upapannA] was born. kammapariNAma-the result of actions. 5. 21-22. viDambaNApAyaM visayasuhamaNuvantANaM [ viDambanAprAya viSayasukham anubhavatoH] Of them both experiencing the pleasures of senses almost of a deceitful nature. 6. 8. osArehi [ apasAraya ] take aside. 6. 9-10. na tIrae vAleuM-it is not possible to turn it. tullameveyaM [ tulyameva etad ] Indeed our state is equal ! This refers to what Devanandi said : keNa uNa bhavao UNabho ? in the previous line. 6. 14. vitthakkA [vi+sthA] halted. 6. 18. na egassa vi nirAgaraNaM jujjaha [ naikasyApi nirAkaraNaM yujyate ] It is not then proper to remove or reject even a single of them. 7. 1. kArAvio dhammAhigAro [kArito dharmAdhikAraH] got the religious works done i.e. temples built *or charitable works opened etc. 7. 2. vihalavaggo

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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. fugant ( 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. FCIACT-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. antarAle kimahaM pAvissaM-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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7 to go on the journey with her husband Dharana. 8. 23. sarIraThiinimittamAloiya [ zarIrasthitinimittaM Alocya ] having thought of the physical well-being of their sons. AucchiUNa nayarimahanta - having said good-bye to the elders of the town. 9. 10. bhAvannuyayA [ bhAvajJatA] the power of understanding the sentiments of others. 9. 13. aNabbhatthavijjo [ anabhyastavidyaH] having not learned the lores; having not learned the arts and lores which generally a Vidyadhara acquires. sayanioyaparo [zataniyogaparaH] engaged in hundreds of other tasks or saya-svaka, engaged in one's own tasks. 10. 4. vihAeNamavakkhandaM dAUNaM [vibhAtena avaskandaM dattvA ] having made an attack in the morning Pt. Hargovinddas interprets vihAya [vighAta] an enemy, by giving the reference under this word, of this passage in pAiasadda mahaNNavo. vihAeNa i. e. vihAyasA 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. maggao [D] behind de. nA. 6. 111. maggo pacchA; in the illustration: pucchesi maggao maMThaM |; also de. nA. 1. 4. commentary; this word is mentioned as prevalent in Maharastra. cf marAThI - mAgeM; maga. 10. 11. pANaviti karemi [ prANavRti karomi ] make my livelihood i. e. take

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food and drink 10. 18. dariharuggayaM [darIgRhodgataM] grown in the cave-house cf. kumArasambhava sa. 1. zlo. 10: vanecarANAM vanitAsakhAnA darIgRhotsaMganiSakabhAsaH / bhavanti yatrauSadhayo rajanyAmatailapUrAH suratapradIpAH // hara hada 'a lake', as some interpret, is wrong; for hrada becomes daha or draha in Prakrit See. si. he. 8. 2. 84. 10. 20. acinto hi maNimantosahINa pabhAvo tti occurs verbetim in SriHars'a's ratnAvalI Act II Page. 39. Kale's Edition: bhacintyo hi maNimantrauSadhInAM prabhAvaH / ___11. 6. khINayAe [ khinnatA or kSINatA] on account of exhaustion. 11. 7. calaNasoyaM [caraNazocaM] washing the feet. 11. 18. esa kappo [ eSaH kalpaH ] 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. sAmannasiddhiM kAUNa [sAmAnyasiddhiM kRtvA] having made the performance as he ordinarily knew. paDhiyA [paThitA] repeated. 12. 3. payANusArittaNeNa [padAnusAritvena] by the power of padAnusAritva i e. repeating the whole sutra on hearing only one syllable. ___12. 10. karejjAsi-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=vAhIo.' But an objection against this interpretation is (1) afa: is masculine while

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9 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 =vAhinyaH or armies; of course pAiyasaddamahaNNavo 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 [.fyrazne) a barbed arrow; see Apte's Sanskrit Dictionary under aforzz. 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. morio [maurya] 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 fe [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 fefefTZTAUU 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 HERNA) great and very terrible. 17.16. UFHHE HUGTI [ gopet sigera] the battle now raged. @tie (3777a] the volleys of arrows. 17. 17. aferuyftafe-by the men of the caravan,

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11 17. 18. AvAe [ ApAte ] on the attack being made. even of 18. 2. payaro... Dasai - the collection ants sting even a terrible serpent. 18. 17. aIyavarisaMmi [atItavarSe] last year. 19. 2. devvo viyANai [ daivo bijAnAti ] the fate alone knows cf. Guj de jANe. 19. 11. na vAghAio kevalaM pahArIkao - He is not killed; only he is wounded. 19. 21. jaha bhuyagassa... visattaNamuvei - Even milk offered to a serpent turns into poison cf. payaHpAnaM bhujaGgAnAM kevalaM viSavardhanam | 19 24 ayAlakusumaniggameNa viya niSphaleNaM vAyAvittha reNa - The adjective niSphaLeNa can be interpreted as having pun ' ( viSTa ) ( 1 ) bearing no fruit; (2) bearing no result. . 20. 4. ovAiya [ upayAcita] a vow to a god or a goddess to offer something in return of the fulfillment of the desire 20. 12. palANo piTThaomuhofled away having turned his back. mUDhadisAmaNDalaMbeing quite confused as to the direction in which he fled. 20. 16. fafura [fafafa ] coming out. 20. 16. kayAra [D] dirt, dirty heap of grass. There is the poetic device called all throughout the description of pindhinilaya mountain. 21. 5. Aliddha [D. AzliSTa] Covered; over see.. pAiasaddamahaNNavo. 21. 17. sAhAra [ sadAdhAra: ] good support 21. 18. avvattasaddaM in indistinct tones. 21. 22. udayaH

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12 mantareNa-without water 21 23. tuvariTThiyaM - the name of some creeper the juice of which when mixed with blood turns blood into into water 21. 24. silIbhUyaM [ zilIbhUtaM ] turned hard as a stone i. e. congealed. 22. 2. bAhusirAmokkhaNeNa [ bAhuzirAmokSaNeNa ] by letting loose the artery of the hand. 22. 3. vaNadavaggiNA paUNa khuddAvaNoyaNanimittaM UrumaMsaM [vanadavAgninA pasavA kSudhA - panodananimittaM UrumAMsaM ] 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. bArao [D.] a small vessel, like a porringer see. de. nA. 7.54. 23. 1. Arakkhiyapurisapellio [ ArakSita puruSaprerita ] being hard pressed by the guards; for it see de. nA. 6. 57. rayaNabhaNDo - here the interpretation can be 'jewels and other things' or a pot containing jewels ' 23. 2. vAraM [dvAraM ] a door. 23. 7. pujjanti [ pUryante ] may be fulfilled. 23. 9. dIhasuMyArapisuNiyaM [dIrghasUtkArapizunitaM ] suggested by a long-drawn hissing sound. 23. 11. vAharanti - speak. 23. 18. na saMkhevao kahiuM pArIyai [na saMkSepataH kathayituM pAryate] it is not possible to deccribe it in short. 23. 23. sAvekkhayAe jIviyasya [sApekSatayA jIvitasya ] On account of (the safety of ) life dependent or relative ( to other things i. e. the attack of the thief.) 23. 25. nirumbhiUNa [D. ni+chan - 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 [ fezi ? 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 [ezala] 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. yakusalo vANiyavesadhArI gahio .mahAbhuyaMgo-This great rogue, clever in assuming a deceitful device, is arrested along with the stolen property. 26. 10. pANavADaya the street of Chandalas pANa 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 mRtahara-cANDAla as given in the sanskrit comments, though of course the former is a better interpretation. The translation gives' the leader.'

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15 27 4. 5. Ear Trafrat... 31-Or, even the sun and the moon come to a calamity for a Muhurta 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. pAsavaNa-Generally uccAra [to go to privy] and qran-to go to make water are referred to together in Sutras. 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 Hgfa... ASICTEAT--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. AvayAbhAyaNaM khu pANiNo-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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16 ment. There is nothing of thief's moral code as some have said! 30. 4. aivAhiyA [ ativAhitA ] passed fully 30.56. evaM kayantAbhibhUyassa na juttamiha ciTThiuM-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. parANemi [parAnayAmi ] I shall take her. 30. 12.-13. arfausi grafe 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. payaTTAvio samahilio - was made to proceed together with his wife. 30. 25. uddehiya [ upadehikA] white ant. Guj. ai. 31. 1. vammIha (valmIka] an ant-hill 31.2. AyaDDiya [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 [ zakunta] a bird; pAiasahamahaNNavo referring to this passage gives the meaning 'Bhasa bird'-a particular kind of birds. 31. 29. raugghAyaM [ rajaH udghAtaM ] 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. poNDariyakattijhayaM [ vyAghrakRttidhvajaM] the flag made of the tiger skin. pAiasaddamahaNNavo referring to this passage gives the meaning 'tiger.' pAialacchinAmamAlA gives this meaning under geftu (D.) a tiger. In the translation correct tiger-skins' instead of 'white elephant-skins 31. 14. pAsapiMDiya [pAzapiNDita] 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;.. 2. 53. TIkA-kasravvaM stokamA pracuraM bASpazceti caturatham / vabha 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. goafacafe a khalehiM - as if by rogues who were his previous adversaries. Correct the translation accordingly. 32. 22. parAyatta [ parAvRtta ] overpowered; shrunk. 33. 2. deg chaDAchova [chaTATopa ] the rising streak of lightning cf. khaTATopa. maNDalaggaM - a sword. He carried the sword on his shoulder [bhujazikhare ] lightly. 33. 3. sudi nIvaloyaM karehi-look well on this world of living 2

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18 beings. i. e. look on it to your heart's content for the last time. 33. 7. Bruciaftet a graissha (9471pUritaH na vyApAdyate] 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. QUA TUTTITUTUT [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. 37fECOTETEUTUT... 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...ToTETETHU PICAir-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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19 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 Kalasena 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 Statoila 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 [madanatrayodazI] 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. 3TTERAT OfTAEU... afarroat-refers to the pursuit of Dharma, Artha and Kama. 36. 23 to 37.4. contains a lecture on the benefits of wealth. After this self-pursua

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20 sion Dharana determines to go on a second voyage for earning wealth. 37. 7. alaM teNa gurupaNaiNisamANeNa-he considers the wealth earned by his forefathers as inviolable as the wife of the preceptor or an elder. 37. 8. disAvaNijjeNa [ dizAvANijyena ] by trading in different directions i. e. in far-off countries in various directions. 37. 16.saMjattiyaM-fitted it up for the voyage. pasathatihikaraNajogeNa-tihi-date, karaNa-a daydivision and joga-an auspicious monent. 37. 18. agghio jalanihI [ pUjito jalanidhiH ] the sea was worshipped. 37. 19. jANavattaM [ yAnapAtraM ] a ship. 37. 19.-20. AgaDDhiyAo vegahAriNIo silAo [ vyApRtAH vegadhAriNyaH zilAH] The stones, that would act as a balast to control the speed of the ship were used. AgaDDhiyAo [ 8119EUR7: ) 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. pUrio siyavaDo [pUritaH sitapaTaH ] the white sail was filled in. 37. 20. gammae [gantuM ] infinitive of purpose : to go. 38. 1. kusalapurisavimukke viya nArAe-like an arrow discharged by a clever archer. 38. 4. kulaselajAlAni-the collection of principal mountains; Meru, Mandara etc. are called Kulas'ailas. 38. 5. paDisottavAhiyasariyAmuhaM [pratisrotovAhitasarinmukham ] the

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21 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. fayi infaz-The anchorstones were thrown out, with a purpose to break the motion of the ship. 38. 14. quenafe [ kadalaphalaiH ] by plantains. 38. 19. jalaNachikkaM [ jvalanaspRSTaM ] touched by fire. de. nA. 3. 36. chikkaM = spRSTaM 38. 22. ullayANaM [ ArdrANAM ] wet. 39. 1. fast fraqtuget [fansi fuaqiard: ] The broken halves of the boat were tied together. 39. 13. f-filled with precious merchandise. 39. 21-22. purisayAro na mottavvo [ puruSakAraH :] the manliness should not be abandoned. ucchAhamettabhaNDamollo- having the value of merchandise in the form of enthusiasm only. -not 40. 7. ayAlavijjU viya asuhayA loyaNANaM -1 pleasing to the eyes like the lightning at an improper time. 40. 11. vANamaMtarI [ vyAnavyantarI ] a demi-goddess, a demoness. 40. 12. ferbaliM na ettha attho gheppai - 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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22 for himself saved Dharana from the demoness. 41. 7. puvvabhaNiosahivalayavaiyareNa - 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: ojaH samAsabhUyastvametad gadyasya jIvitam / . 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 vijjAharAlayaM 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 sambhogazRMgAra. -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. hittha [D] alarmed de. nA. 8.67. piosatta- priyA + avasakta--- attached to their beloved. 43. 9. cAraNa- -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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23 43. 14. niuraMbathiuppe haDasiharuccidhaM--marked by steep hills standing in groups. niuraMba - group; uppehaDa [D] steep de nA 1.16 : see Sanskrit comments. ucidhaM - [ uccihnam ] marked by; udgataM cihnam - -a prominent mark. 43. 15-21. contains the description of the affe mountain in long compounds. uppaMka [D.] a group de. nA. 1.30. AyaDDhiya [ AkRSTa ] attracted; dariya [ dRpta ] proud; ucchaMga [utsaGga ] a lap i.e. the ground niddayarayAyAsa [ nirdayaratAyAsa ] by the strain of violent love-sports. 44. 2. avaNijjanta [ apanIyamAna] being removed. 44. 4. Usuya [ utsuka ] anxious. 44. 6. payAra [ prAkAra ? ] surrounding mounds; or pracAra movements' which will be mere tautology. < 44. 8. niyambovaciya [nitamba + upacita] gathered on the jutting rocks. 44.9. nimiyakama [ nyastakrama ] the foot placed. ruJjiya-roaring. 44. 13. viyaDapIDa [ vikaTa + pIDha ? = pITha ]. The meaning of pIDa is doubtful; the meaning ' hedge' is merely a guess. It may mean pITha - lower grounds. gavakkhaveiya [ gavAkSa + vedikA ] windows and altars 44. 16. koTTima [kuTTima] floor 44 19 abbhuTTio [ abhyutthita: ] received. 44. 22. suvelAo [ suvelAtaH ] In good time. 45. 1. jAyaM paDivAlasu [jAyAM pratipAlaya ] wait for your wife. 45. 6. ahimaya [ abhimata ] well-approved. 45. 3-11. contains the account of Dharana and

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24 man merchant Toppa meeting and the former entrusting his jewels to the latter. 45. 16. niyaDipahANA [ nikRtipradhAnayA ] full of deceit. 45 20. tavassI [ tapasvI ] a miserable man. 45. 23. ko nAma abAliso sayamevAgayaM lacchi pariccayai - Which who is not a fool will abandon the wealth that has of its Own accord come ? abAliso - not childish; not foolish. 45. 25. parihAsasajjhA [ parihAsasAdhyA] possible to be won over by jokes. viyaDUDhanAyagAnurUvA [ vidagdhanAyakAnurUpA ] fitting to accomplished lover. an 46. 1. AvajjiyaM [ Avarjita] won over. 46. 2. attaTThiyaM [AtmArthitaM ] past pass. participle from the denominative verb of AtmArtha- took for himself. 46. 4. ussuMka [ ucchulka ] free from duty ( zulka ) or customs. 46. 8. muNiUNa [jJAtvA ] having known. 46. 9 dUmiyA [dUnA ] felt ill at ease; became displeased 46 12 paDikulayA devvassa [ pratikUlatayA devasya ] adverseness of fate. 46. 24. majjio [mAditaH] made intoxicated. 47. 1. atthuyaM [AstRtaM ] spread. nivaNNo [niSaNNaH ] sat; lay down. 47. 8. Ao [ Aho ] expletive showing doubt and wonder. 47. 12. duTThaguMTho [ adhamahayaH ] a naughty horse; guMTho = adhamaiyaH see de. nA. 2. 91. 47. 13. kiMpAka phala - A kind of fruit which is sweet in taste but poison

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25 ous in result. maMgula-evil de. nA. 6. 145. 47. 14. tamovalittA [tamasA upaliptA] (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.mairA viya mayarAyavaDDhaNI[madirA iva madarAgavardhanI] maya---intoxication; rAya-passions; like wine, she increases intoxication and passions. 47. 22. bAhollanayaNehiM [bASpArdranayanaiH] they whose eyes were wet with tears, bAha-tears; ulla-wet. 48. 2. annesaNanimittaM [anveSaNanimitaM] for the purpose of finding you out. 48. 4. nivvavehi [nirvApaya] pacify. 48. 6. pairika [D.] & solitary place. de. nA. 6. 21. 48. 14. vivannA [vipannA] dead. 48. 17-23. Dharana evades telling the facts to Toppa; at last Toppa asks him not to give out empty expressions. 48. 24. sunnabhAsiya [zUnyabhASita] empty words. sabbhAva [sadbhAva] 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. guruyaNANuvattIe [gurujanAnuvRttyA] in following the order of the elders. ____49. 12. parisaMThaviya [parisaMsthApya] having left. 49. 15. viDhattayaM [ D. upArjitaM] earned. 49. 22. saMkhuddhahiyaeNaM [saMkSubdhahRdayena ] whose heart was perturbed or agitated. 49. 23. auvvajoisiya

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26 [ er astifarea ] 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. afra[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. 37AFTAICAQUT (BAffazzeta] with extreme anger. 51. 17. FATTO [D.] forfeiture. According to 91. 9. A. it means 'cos or ften.' 51. 21. 375 fecafe [ 892 faca ] Enough of ordeals.

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52. 4. chinno khu vavahAro [ chinnaH khalu vyavahAraH ] Then the matter is decided or clear. 52. 5. pazcaulaM [paJcakula] the commission of five citizens-Guj. paMca. 52. 13. phoDAviUNa [ sphoTayitvA ] having got them broken. 52. 19. vivannasIlajIviyaM [ vipannazIlaofifqar ] who has ruined both her character and life. ____55. 6. velAulaM [velAkulaM] shore; harbour. 53. 17. kAuM sayalasutthaM [kRtvA sakalaM sustham ] having put everything all right. 53. 21. jAemi [ yAce] I beg. 53. 12. paNayabhaMga [praNayabhaMgaM] the turning down of the request. 54. 7. tinni vAyAo [tistra vAcaH] 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. paccoNi [D.] Coming out for reception. de. nA. 6. 24. . 55. 2. uvayArappayANeNa [upacArapradAnena] by the offering of courtesy. 55. 4. uvaNimantiya [ upanimantrya ] having invited. 52. 6. jahAruhapaDivattIe [yathArhapratipatyA] with deserving respect. pauracAuvvejjAiyA [pauracAturvedyAdikAH] the Brahmans of the city knowing four Vedas and others. 52. 13. kayamuiMgasAsaNAvaNanimittaM

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1. X [kRtamudrAGkazAsananimitaM] 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. patthaNIyaM [prArthanIya] request. 55. 22. cArayaghaNTapaoeNa [bandisthAnaghaNTaprayogeNa] by ring. ing the prison-bells. 51. 11. phAsuyadesaMmi [ spAzukadeze ] on a clean place. viyaliyaviyAro vigalitavikAraH] whose passions dropped away. 56. 14. This line contains factaTATA which is thus brought about: Though he had conq. uered madana i. e. anaGga, he was attached solely to the happiness arising out of anaGga. The virodha is removed by interpreting the second half of the sentence aNaMgasuhasiddhitalliccho -whose mind was fixed on the absolution which is beyond physical pleasures. 54. 18. mAindajAlasarisA [mAyendrajAlasadRzAH] resembling illusion and magic-show. 56. 19. uvayArabuddhi [upakArabuddhiH ] the sense of gratitude. 56. 21. AsavaniyattehiM [anivRttAtravaiH] by those whose inflow of actions is not turned back. 56. 22. AsavaviNivattI [ AstravavinivRtti ] the pacification of the influx of actions. 57. 1. niyamA [niyamAt ] As a rule, surely. tattha refers to the influx of actions. Arambha-the sinful activity. 57.2. desio satthayArehiM [dezitaH zAstrakAraiH] laid down by the writers of scriptures. 57. 3.

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29 pajjante [paryante] at the end of life. 57. 5. caraNaparijAmo-samyak cAritrAdhyavasAyaH-the determined propensity towards right conduct; the thought-activity in relation to right conduct. 57. 6. anahaM [anagham] sinless. 57. 15. vijjhaviya [vidhyApya] having extinguished. kaSAyANalaM [kaSAyAnalaM] the fire of sinful taints. 57. 22. na taranti paripAliuM [na taranti paripAlayitvA] Do not successfully cross (the worldly existence ) by observing it i. e. renunciation. 57. 23. parikappenti asayAlambaNAI [parikalpayanti asadAlambanAni ] take to false supports. 57, 4. Auso [AyuSman ] voc. sing. O long-lived one. ___58. 2. heovAeyAiM [ heyopAdeyAni ] 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.sauNNayA [sapuNyatA] the meritoriousness.58.14. aNabbhatthaniraiyArakusalA [anabhyastaniraticArakuzalA] those who have not practised the path of the highest good, free from transgressions. For transgressions of vrata's see tatvArtha0 VII 11-32; see my edition of samarAicca0 bhava I Notes P. 145. 58. 16. eyavaiyaraM [etadvyatikaraM] containing an incident in illustration

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30 of this i.e. the difficult nature of arriving at the right convictions. 58. 22. kumArabhuttIe [kumArabhuktyai for the maintenance of the status. 58. 23. vithako [D. abhigataH] attacked. __59. 1. paccantanaravaI [pratyantanarapatiH] a border prince. tappasAhaNanimittaM tatprasAdhananimitaM] for the purpose of chastising him. 59. 7. khaovasamamuvagayaM cArittamohanIyaM [kSayopazamamupagataM cArimohanIya] cf. vizeSAvazyaka. gAthA 1292. so ceva naNUvasamo uie khINammi sesae samie / suhumodayayA mose na tavasamie viseso'yaM // This gatha 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. kSayopazama) there is the partial (lit. subtle) rise of action, but (this rise of action) is absolutely absent in gaaf. This is the difference (between kSayopazama and upazama ) According to Jain Theology, the actions on account of their special binding natures are divided into eight divisions. See agario VIII. 5. Adyo jJAnadarzanAvaraNavedanIyamohanIyAyuSkanAmagotrAntarA yAH / (1) jJAnAvaraNIya that which obscures right knowledge, (2) darzanAvaraNIya that which obscures right belief,

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31 (3) vedanIya that which produces the cognition of pleasures and pains ( 4 ) mohanIya - that which iufatuates all mental and spiritual powers, (5) Ayu: that which determines the period of our life. ( 6 ) nAma that which determines our name or one of the four-fold existences - deva, mAnuSa, nairayika or tiryak. ( 7 ) gotra that which determines our family ( 8 ) antarAyathat which acts as an obstacle in good activity. Now cAritramohanIya is the variety of a mohanIya action, which is an action done under the influence of kaSAya; cf. tatvArtha0 VI. 15. kaSAyodayAttotrAtmapariNAmaH ( adhyavasAyaH ) cAritra mohasya. There are 25 sorts of cAritramohanIya 16 under the influence of kaSAya + 9 under the influence of nokaSAya. = 59. 9. tavasaMjamujjoyaM [ tapaHsaMyamodyogaM ] an attempt towards constraint and penance. 59. 18. uciyapaDivattIthe proper reception. 59. 16. jahovaladdhIe khalIyArenti [ yathopabdhyA khalavad AcarataH ] molest according to the special powers they have. 59. 17. uvasaggo [ upasarga: ] molestation. 59. 21 mA saMciNantu abohamUlAI - may they not gather the roots of ignorance. 59. 22. sAhupaoso [sAdhupradveSaH] the hatred of good persons. 60. 3. attaladdhio [AtmalabdhikaH ] One who gets his food by begging his own alms. 60. 4. ThavaNakulAiNi [ sthApanAkulAdIn ] the houses prohibited for begging alms. paDaNIya [ pratyanIkaH ] an adversary 20. 5. dhammalAhiyaM

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32 [ dharmalAbhitaM ] a denominative from dharmalAbha-a blessing which a recluse gives to a layman. 60. 9. isI [ RSiH ] a sage. kayatthijjisai [ kadarthiSyate ] will be matreated. 60. 11. avahIriUNa [avadhIya] having disregarded. 60. 11. bahirAviDaM [ badhiravRtti ] deafness. 60. 14. DhakkiyaM [D. pihita] closed. 60. 19. visamatAlaM [viSamatAlaM] with uneven beats akuddho...sAhU-Though not angry. 60. 20. govAladArayA gopAladArakAH] the sons of a cowherd; addressed in contempt; a term of abuse. 60. 24. nijuddhavAvArakusaleNa [niyuddhavyApArakuzalena] by him who was clever in fighting. 61. 5. vAhittA [AhUtA] called si. he. 8. 1. 128 cf. saM. vyAhRtA. 61. 14. daDhamapaDibandhayAe [dRDhaM aprativandhatayA] on account of extreme non-attachment. 61. 21. Agantuo [AgantukaH]a new-comer. 62. 1. jhANasaMThio [dhyAnasthitaH] remaining in meditation. pacca bhinnAo [pratyabhijJAtaH] recognised. The king of Ujjaini was the brother of aparAjita who turned a recluse. Thus it here recognises aparAjita. 62. 5. aNAhattaNaM [anAthatvaM] The state of having no guardian i.e. the princes are not well-looked after. 62. 9. saMjoemi caraNaguNavi. hANeNa na annaha-[ saMyojayAmi caraNaguNavidhAnena na anyathA ] 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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33 62. 13. baccAmo [ vrajAma: ] we shall go. 62. 15. paramajogiNo vva niruddhasayalaceTThA - like the great ascetics who have controlled all their activities, they had all their activities at a stand-still. 62. 15. AyattIkayaM ca tersi sAhuNA vayaNamettaMthe 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 aNuyAvo [ anutApaH ] repentence. 63. 3. pariNayA [ pariNatA] ripened, jahuttakArINaM [ yathoktakAriNAM] of them doing as they were told. 63. 10. raisAya rAvagADhassa [ratisAgarAvagADhasya ] of him entering the ocean of pleasures. 63. 11. varaccharAparigayassa [ varApsaraH parigatasya ] 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. uvastAraM devadUsAI -- the heavenly clothes lost colour utthariyaM [ ava + stRtaM ] came upon him; generally gods are free from sleep; the 3

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34 coming over of sleep suggests that the godhood is waning away viuDio [vikuTitaH ] destroyed; viyambhiyA [vijRmbhitA ] increased; bhamaDiyA [ bhrAntA ] wavered. si. he. 8. 3. 151. bhramerADo vA / 63. 17. viyANiyA cavaNaliMgAI [vijJAtAni cyavanaliMgAna] the signs of the fall were known. viddANo [D] became pale. 64. 2. uvavAo [ upapAtaH] birth. 64. 6. eddahametassa [ etAvanmAtrasya ] even of this much. gurupaDaNIya. bhAvassa dAruNo vivAgo [gurupratyanIkabhAvasya dAruNaH vipAkaH ] the result of the feeling of hatred towards the preceptor is terrible. 64. 11. paramapayasAhiyAe kiriyAe - to the religious acts which help to attain the highest abode i. e. absolution. khalipasu [skhaliteSu] Over faults. saMcopanti [saMcodayanti ] impels to pass over. 64. 12. guNavayaNe [ guNaratnAni ] the best of religious qualities. 64. 17. kiliTThapariNAmapariNaya [kliSThapariNAmapariNatAH ] ripened for the result. 64. 18. aNegabhaviyaM [ anekabhavikaM ] of various births. worst 64. 19. micchattamohaM - Wrong belief and infa - tuation; bemi [bravImi ] I speak. This form is often found in Sutras, when the lecture is finished. 65. 1. kiMpanjavasANo [kiMparyavasAnaH ] of what end. 65. 2. thevaniyANI [ stokanidAna: ] possessing small cause. 65. 4. kuo sayAsAo [kutaH sakAzAt ] Before whom i. e. from whom ? 655. mUyagAvaraNAmAo

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niyabhAuNo [mUkAparanAmnaH nijabhrAtuH] from his brother possessing another name Muka. 65. 10. ahesi Aorist 3. pers. Sing. bhU-was, 63. 11. niccavAvaDo [ parcamalga: ) always occupied in some activities. 65. 12. aTTajjhANadoseNa [ ArtadhyAnadokSaNa ] see tatvArtha0 IX. 29. AtaraudradharmazuklAni // the dhyAnas are of 4 types (1) Arta (2) raudra (3) dharma (4) zukla. The ArtadhyAna is again divided into 4 parts. (1) ArtamanojJAnAM saMprayoge tadviprayogAya smRtisamanvAhAraH // 31 // tattvArtha. IX=the first type of erdera is the continuous meditation for the separation of the unpalatable, when the unpalatable thing has befallen. (2) vedanAyAzca // 32 // ibid. i. e. when the vedanA=the mental or physical misery comes up. (3) viparItaM manojJAnAm // 33 // ibid. when the palatable is snatched away. (4) nidAnaM ca // 34 // ibid. This nidAna ArtadhyAna 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) aniSTasaMyoga-ArtadhyAna; (2) iSTaviyoga-ArtadhyAna; (3) rogacintA-ArtadhyAna; (4) nidAna-ArtadhyAna. 65. 13. jAisaraNaM [STIfahro] remembering the previous life. 62. 14. uvaTThie piidivasae [upasthite protidivasake] when the day of the festival arrived: it can also be interpreted as pitRdivasake i. e. 'the anniversary of the death of his father arrived.' The former interpretation is accepted in the translation. 65. 15. parivesaNavelAe

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36 [ pariveSaNavelAyAM ] At the time of serving. apahariyamajjAramaMsAe mark the faulty order of the compound which is characteristic of Prakrita; also cf. velAikammagihavaibhaeNa where too as a matter of fact the compound must be gihavaivelAikkamabhaeNa. 65. 17. visasio kolo vizastaH varAhaH] the boar was killed. 65. 22. kasAehiM [kaSAyaiH] 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. aNugampiya [anukampitaM] trembled; mark kU-gU. 66. 2. moggaravAvaDaggahatthA [mudgaravyApRtAprahastAH] possessing wooden hammers in their hands. 66.4. akAmanijjarAe [ akAmanirjarayA ] 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. pecchaNayasamAnasya dhiratthu saMsAravAsassa fie upon the worldly existence which resembles a show ! ferrata dhika dhika; see si. he. 8. 2. 174. comment. 66. 13. paDivannaM mUyagavayaM [pratipannaM mUkavrataM ] he took the vow of silence. 66. 16. cauNANAisayasaMpanno [ catursAnAtizayasaMpannaH] accompanied with the special powers of the four types of knowledge. These are: (1) matijJAnathe knowledge obtained through sense-organs and external objects; (2) zrutajJAna -knowledge obtained

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37 through scriptures. ( 3 ) avadhijJAna - 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) manaHparyAyajJAna-mental knowledge; direct knowledge of another's thought about the matter. This knowledge is higher than avadhijJAna and is dogmatically different of tavArtha0 1. matizrutAvadhimanaH paryAyakevalAni jJAnam / Of course the kevalajJAna comes only when this life ceases. 66. 19. vattavvao [ vaktavyaH ] should be spoken. gihAlindaganiviTTho [ gRhAlindakaniviSTaH ] sitting on the terrace of the house. 67. 4. sakkAvayAraceiyaMmi [zakrAvatAracaitye] in sanctuary called S'akravatara 67. 13. puvvavAsANAe [ pUrvavAsanayA ] on account of the impressions of the previous birth. 67. 14. sA eeNa kAraNeNa imaM se duiyaM nAmaM - This is the answer to the original question started by the god in P. 65. 1. 6. keNa vA kAraNeNa imaM se dui ? 67. 17. niyayakuNDalajuvalayeNa [ nijakakuNDalayugalakena] by the pair of his own earrings. 67. 29. upphAlio [D. kathitaH ] told si. he. 8. 2. 174. 67. 24. siddhAyayaNakUDaM [ siddhAyatanakUTaM ] the peak called siddhAyatana. 68. 4. silAsaMghAyavivaregadese [zilAsaMghAtavivaraikadeze] in one part of a cave made by the heap of rocks, 68. 13. pavvAyaM (D) pale, haggard. 68. 19. sahayArAI--mangoes. a

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38 69. 13. -the funeral rites. 69. 14. bambhaloe [ brahmaloke] in the Kalpa- heaven by the name Brahmaloka. uvaogo [ upayoga: ] the use of the special power of the self. 69. 15. ohiNA [ avadhinA ] by a knowledge. see Notes on P. 66. 1. 16. 69. 17. ayaNDaMmi [ akANDe ] all of a sudden. 69. 17-21. contains the description of the disease. 70. 1. uvannatthaM savvasAraM [ upanyastaM sarvasAraM ] all the wealth was offered. 70. 2. quaqarei asafe [ pratyAkhyAto vaidyaH ] he was given up as beyond the hope of cure by physicians. 70. 6. f (D.) became sorry, dejected. caemi [ D. zak ] am able si. he. 8.4.86. 70. 6. pattIo [ patnyaH ] wives. 70. 9. more (D.) the instrument bag of a physician. 70. 12. khasara (D.) itches. 70. 17. kicchasajjho [:] difficult to be brought under control. 70. 19. niyANaM ca duvihaM havai 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 vAta, pitta and kapha causes the physical trouble. The heavenly root-cause the disease is fe in main i.e. the false be of

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39 lief. 70. 24. pahANabhAvao [pradhAnabhAvataH ] in main, principally. ___71. 1. samuppannasammattabhAveNa paidivasameva AseviyavvAI nANacaraNAiM-one in whom the right belief is produced should follow right knowledge and right conduct. cf. tattvArthaH Chap. I. 1. samyagdarzanajJAnacAritrANi mokSamArgaH / 71. 2. porusi [pauruSI] 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. jiNavayaNasajjhAo [jinavacanasvAdhyAyaH] the study of the words of Jinas i.e. scriptures. 71. 4. maNavayaNakAyajogehiM-by the activities of mind, speech and body. cf. tatvArtha. VI. 1. kAyavAGamanaHkarma. yogaH // It is of two types TH and ente; the other name for this is bhAsrava. cf. tattvArtha. VI. 2. sa bhAsravaH // 71. 5-10. contains the vows and general rules to be observed by the devout. 71. 10. AraMbho [bhAraMbhaH] a sinful activity. cf. tatvArtha. VI. 9. 71. 11. bhavajaloyaraM [ bhavajalodaraM ] the dropsy in the form of worldly existence. 71. 20. akallANamittANaM-to those who are not the friends to bring about the highest good. cf. samarAiccakahA bhava. 1 gAthA. 40 ( 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 Chandika or Ambika 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. loTTAviUNahaving made him wallow. jambAlakalamalao--On account of the moss and dirt; this goes with BTEHTQTT tea and gefenfoque decor going with Arraiet. 72. 16. TragscoutGT HETTICHETTE Catarina AtmIya mahApApakarmavyAdhim ] See now your own disease arising out of great sinful actions. The translation' left within your sight' and the FBTITATAgone 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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41 73. 3. mattA [ mAtrA ] a measure 73. 19 - 23. pabvajjaM dabbao Na UNa bhAvao- he took the renunciation, form but not in spirit. in 74.11. uppavvaio [ utpravrajitaH ] left off the renunciation. 74.24. cikicchAmi ekkasiM[cikitsAmi ekazaH] I shall once diagnose him. si. he. 8. 2. 162. ekkasi = ekadA; in apabhraMza, si. he. 8. 4. 418. = ekazaH 75.2. pacchimA kheDDiyA [pazcima: prayoga ] 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 Durva straws risked his life. 75. 10. supphuTTaNasaho [vaMzosphoTanazabdaH ] a sound of the cracking of bamboos didvidukkhayA [dRSTiduHkhakA ] painful to the sight. 75. 15. kimettiyaM viyANAsi [ kimetAvad vijAnAsi ] Do you understand this much. 75. 19. tuhikko [ tuSNam ] silent. 76. 1. aNegavasaNasAvayasaMkulaM [ aneka vyasanazvApadasaMkulaM ] infested with wild beasts in the form of a number of difficulties. 76. 4. accijjamANo [ arcyamAnaH ] being worshipped. 76. 7. heTThAmuho [adhomukhaH ] with the face downward, uSaritto [ upari + abhimukhaH ] turned

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42 upward. hutto =abhimukhaH / cf. si, he. 8. 2. 158. abhimukhArthena hutta - zabdo bhaviSyati / 76. 6. kIsa [kIdRza] in the sense of 'why'; see si. he. 8. 3. 68. kINo / kIsa / kamhAkasmAt / 76. 10. paDucca [ pratItya ] having known. 76. 18. kaNikuNDapa [kaNikAkuNDakAn ] rice along with chaff; while quoting uttarAdhyayana XII (?) kaNakuDagaM caittANaM viDaM bhuJjaI sUyaro / pAiyasaddamahaNNavo of Pt. Hargovinddas seems to imply some rice preparation-a meaning I have taken in the translation; but according to Ayarajasuta II uddeza. last para; karNaM vA kaNakuNDaga vA etc. gives 'Corn with chaff' as the meaning which seems proper. 77. 1. chettantarovAriyAdUradesaTThiyavimukkajuMjumayacArI [kSetrAntarApavaztiAdradezasthitavimukta juMjumayacArI] leaving aside Juniumaya grass which was not very far, being only removed by one field juMjumaya - cf. Guj jIMjavo - a kind of grass of superior kind. 77. cArI = grass. cf. Guj. cAra. durUvvA [dUrvA ] A kind of grass Guj. daro 77. 3. ajjhavasAraNa [ adhyavasAyena ] by a determination. 77. 20. pariyAyantaragao [ paryAyantaragata: ] having taken another form. 78.7-4. tA na evaM aNabbhatthakusalamUlANaM virAhayANaM ca evaM buddhi havai [ tAvat na evaM anabhyasta kuzalamUlAnAM virAdhakAnAM ca evaM buddhiH bhavati ] Now such an idea does not come to the violators who have not studied the funda ments of the highest good. virAhayANaM [virAdhakAnAM ] of the violators of right belief, knowledge and

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43 conduct. 78. 9-10. na ca ... . nivvahas - two na's affirm the statement. nimbahai [ nirvahati] bring about. 78. 19. ahijjiyaM sutaM [adhIta sUtraM] The Sutras or scriptures were learnt. 78. 29 egallavihArapaDivattijoggayaM [ ekAkivihArapratipatti yogyatAm] the fitness for the observance of moving alone. paDivatti - knowledge, aquirement; paDimA [ pratimA ] monastic observance; monastic vow. 78. 23. bhAviyAo bhAvaNAo [bhAvitAH bhAvanA: ] here the reference is to 25 bhAvanAs of 5 mahAvratAs. These bhAvanAs help to put in force in the concrete way 5 mahAvratas tattvArthaM VIII. 3. commentary defines : tat ( brata ) sthairyArtha bhAvanAH paMca paMca | See for details in my notes on samarAiccakahA bha. 1.2. P. 150. Translate. He fulfilled the ideal ways of conduct. ( 79. 13. chinnakaMkaNaM kaNThAharaNaM -- 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. vivittayAe ujjANassa [vivacatayA udyAnasya ] On account of the loneliness of the garden. 79.16.caNDasAsaNeNa rAiNA [caNDazAsanena rAjJA ] caNDazAsana may be a proper name or an adjective of rAiNA meaning whose punishments are terrible. ' < 79. 17. sue [zva: ] tomorrow; the author means ' yesterday " = yaH = hio.

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80. 10. ahAsaMnihiyadevayAnioeNa [yathAsaMnihitadevatA Forellota] by the order of gods who were duly near. 80. 19. palANA [palAyitA] hed away. 81. 12. vimhayakkhittahiyayeNa [vismayAkSiptahRdayena] by him whose heart was struck by astonishment. 81. 14. Na sakkuNomi Acikkhiu [na zaknomi AkhyAtu] am not able to tell 81. 25. saccAhisandhI [ satyAbhisandhiH ] worthy of trust; 81; 24. purisasArameo [puruSasArameyaH] a dog in the form of a man. 82. 5. pacchANuyAvANaladaDIkammindhaNo [pazcAdanutA. pAnaladagdhakarmandhanaH] 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. savvavigyavidhAyayaM carukamma-the cere. mony of offering oblation which would destroy all obstacles. 82. 12. cauppahathaNDilaMmi [catuSpathasthaNDile] In a clean place where four roads meet. fasvort [vitIrNA] were given i.e. were posted. 82. 13. NisiyakaDiyAsiNo [nizitakRSTAkhayaH] mark the irregular order of the compound; with sharp swords drawn. 82. 16. sivArAvasamaNantaraM [ zivArAvasamaNantaram ] just after the cries of jackals. samaNantaram has the same sense as anantaram , [ cf. dharaNasamuddapaDaNasamaNantarameva P. 45. line. 12.] Some interpret. After the pacification of the auspicious sounds.' Regularly sibArAbasamaNaNantaraM

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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. viTTAliUNa [ D. ] having polluted cf. si. he. 8. 4. 422. illustration. 2. 83. 7. maindeNaM [ mRgendreNa] by a lion. dhUmmappahAe [ dhUmaprabhAryA] in the hell called dhUmaprabhA cf, tattvArtha. III. 1. ratnazarkarAvAlukAdhUmatamomahAtamaH prabhA bhUmayo ghanAmbuvatAkAzapratiSThAH saptAdho'dhaH // For details read the commentary on this Sutra. is the 4th hell in the order. 83. 8. nirayapuDhavIpa - - In the hell-world. sattarasasAgarI maTha [saptadazasAgaropamasthitiH ] with the life extending to 17 sAgaropama' s. sAmaropama is the measure of time to fix the age of gods and hell-beings, which is equal to ten kroDAphoDI palyopama; the number of figures in it is of 47 figures. 83. 1. saMlehaNaM [saMlekhanAM] fasting. 83.10. pAyavagamaNaM [pAdapopagamanaM ] 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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zabdakoSaH 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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49 aikvanta [ atikrAnta] 5. 4. / elapsed, passed away aigaya [ atigata ] 42. 6. went aigaa [ atigata ] 6. 9. gone beyond aidUra [ atidara ] 12. 17. very far bhaipabhUo [ atiprabhUta ] 37. 6. very much aippahAra [ atiprahAra ] 10. 23. a deep wound aibhIsaNa [ atibhISaNa ] 72. 5. very terrible airega [ atireka ] 48. ___13. excess aireya [atireka] 13. 15. excess aiveyaNA [ativedanA] 62. 18. great misery aisaa [ atizaya ] 29. 18. excess aIya [ atIta ] 18. 17. previous aIva [ atIva ] 4. 2. very much auvva [ apUrva ] 49. 23. not seen before ao [ ataH ] 7. 4. hence akajja [ akArya ] 19. 8. an improper act akahaNijja [ bhakathanIya ] 9. 9. not worthy to be told akAmanijjarA [akAmani rjarA ] 66. 4. (N.). akkanda [ Akranda ] 72. 3. cry akkha ra [ akSara ] 32. 15. a word agga [ agra ] 12. 16. a front part aggi [ agni ] 22. 3. fire. agghio [ ardhitaH ]::37. 18. worshipped aGkiya [ aGkita ] 38. 22. marked

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25. 2. a particle ~ aGgIkara [ aMgIkR 124. 9. to accept acinta [ acintya ] 10. 20. incompre-- hensible acintaNIyayA [ acintanIyatA ] 5 17. incomprehensibility acintayA [ acintanIyatA ] 14. 10. incomprehensibility accanta [ atyanta ] 9. 4. much, exceedingly acAhiya [ atyAhita ] 11. 5. a calamity acijJamANa [ aryamAna ] 76. 4. being worshipped azciya [ aciMta ] 41. 18. worshipped accha [ am ] 60. 2. to be accharA [ apsarA ] 63. 11. a celestial damsel 50 acchi [ akSin ] 47. 4. an eye ajogga [ ayogya ] 49.1. unfit ajja [ adya ] 7. 19. to-day ajja [ Arya ] 48. 13. a term of respectful address ajautta [ Aryaputra ] 22. of 19. a term respectful address by a wife to the husband ajjava 25. [ Arjava ] straightfor 22. wardness aJjia [ anita 1]25. 1. besmeared ajjiya [ arjita ] 6. 20. earning ajjhavasAya [ adhyavasAya ] 77. 3. determination aTTajjhANa [ ArtadhyAna 165. 11.: the meditation

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| with a bad intent (N.) aTTha [ aSTa ] 53. 16. eight advaguNa [ aSTaguNa ] 16. 14. eight-fold aTTho [ asthin ] 10. 23. a bone ahattarasaya [ aSTottarazata ] 72. 7. one hund red and eight aDavi [ aTavI ] 16. 21. a forest aNaiyAra [ anaticAra ] 69. 10. without trans. gression aNaGga [anaGga] 56.14. the god of love; not belonging to body aNaNujANiya [ananujJAta ] 40. 8. not perm itted bhaNattha [ anartha ] 29. 2. a calamity aNantara [ anantara ] 5. 13. after aNanna [ ananya ] 34. 1. not resembling others aNabbha [ anabhra ] 28. 26. without a cloud aNabhattha [ anabhyasta ] 9. 13. not properly learnt aNabhinna [ anabhijJa ] 33. 15. unfamiliar wi th, not knowing aNala [ anaLa ] 57. 17. fire aNavaraya [ anavarata ] 14. 24. continuous aNaha [ anagha ] 57. 6. sinless aNAi [ anAdi ] 57. 20. unending, eternal aNAcikkhaNIya [anAcakSa gIya ] 10. 12. in describable aNAcikkhaNIya [anAkhyeya] 48. 8. unworthy to be told

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52 . bhaNAsAiUNa [ anAsAtha ] 77. 4. having not obtained aNAhattaNa [anAthatva ] 62. 5. the state of being without a master aNINiya [D. anIta ] 25. 9. not led aNugampiya [ aNukampita ] 65. 22. trembled aNuggaha [ anugraha ] 7. 18. favour aNuggihIa [ anugRhIta ] 53. 3. favoured aNuciTThiya [ anuSThita ] 41. 6. performed aNuciya [ anucita ] 21. 4. unfit * aNujANa [ anu+jJA 63. 1. to permit aNujANia [anujJAta ] 78. 22. permitted - aNuTThava [anu+sthApay ] 28. 13, to leave | behind aNuTThANa [ anuSThAna ] 5. ___14. observation of a vow aNubandha [ anubandha ] 51. 19. a tie, a bond aNubandha [ anubandha ] 50. 14. insistence - aNunnava [ anujJApay ] 59. 6. to get perm. itted aNunAya [anujJAta ] 63. 2. permitted aNumania [anumata] 37. ___9. agreed aNumaya [ anumata ] 62. 10. agreed aNuyAva [ anutApa ] 63. ___1. repentence aNurAa [ anurAga] 82. 4. love * aNuvatta [anuvRt ] 24. 24. 2. to follow aguvatti [ manuvRtti] 49.

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5. following, obeying aNuvaroha [ anuparodha ] 39. 14. without ob jection aNusAsiya [ anuzAsita ] 7. 11. advised aNuhava [ anu+bhU ] 36. 17. to experience aNega [ aneka ] 76. 1. many agabhaviya [ anekabhavika ] 64. 18. of many births aNeya [ aneka ] 20. 7. many atta [ Atman ] 7. 16. one's self attaTThiya [ AtmArthita ]46. 2. made his own attaladdhiya [ Atmalabdhika ] 60. 3. one who gets his alms him - self attANa [ Atman ] 7. 17. self 53 attha [ artha ] 56. 17. money attha [ artha ] 4. 13. an acquisition, wealth attha [ artha ] 71. 4. obj ect. 0 attha [ a ] 13. 12. for atthamia [ astamita ] 38. 15. set asthi [ Athan ] 4. 11. a needy men atthu [ AstIrNa ] 47. 1. spread adenta [ a + dadata ] 37. 2. not giving adosayArI [ adoSakArin ] 15. 11. innocent addha [ ardha ] 12. 15. half addhabharaha [ ardhabhArata ] 64. 2. the half of India adhamma [ adharma ] 4. 1. irreligion aniyata [ anivRtta' ] 56.21.

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not turned back anuggaha [ anugraha ] 62. 8, favour antaria [antarita] 13.4. hidden antareNaM 21. 22. without antevAsiNa [ antevAsin ] 59. 12. a pupil andolenta [ Andolayat ] 42. 5. swinging, rocking andhayAra [ aMdhakAra ] 25. 21. darkness andhArayA [ andhakAratA ] 23. 23. darkness anna [ anya ] 25. 16. another annattha [ anyatra ] 29. 9. elsewhere annadA [ anyadA ] 9. 3. on some other occasion annayA [ anyadA ] 6. 1. on some other time annahA [ anyathA ] 8. 2. otherwise annANa [ ajJAna ] 35. 1. ignorance annesaNa [ anveSaNa ] 48. 2. a search annona [ anyo'nya ] 17. 14. mutual apaccha [ apathya ] 70. 21. unwholesome apaDibandhayA [apratibandhatA] 61.14. non-attach ment appa [ alpa ] 11. 16. Sinall, little appaNoccaya [ AtmIya ] 72. 16. belonging to himself (N.) apatthAva [ aprastAva ] 26. 5. improper occa sion appamatta [ apramatta ] 23. 3. careful appANaya [ Atmaka ] 58.2. one's self abAlisa [ abAliza ] 45. 23. not a fool

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55 nuous abhaya [ abhadraka] 59. 16. not good abhavva [abhavyaka] 35. 12. one is who is averse to absolution abhimuha [ abhimukha ] 69. 23. opposite, face to face aboha [ abodha ] 59. 21. / ignorance abAhi [ adhi ]64. 4.. ignorance abbhaGgi [abhyaGgita] 46. 21. was made to take bath abmatthaNA [ abhyarthanA ] 4. 4. a request abbhantara [ abhyantara ] 8. 12, within abmahiya [abhyadhika ] 15. 14. much abbhuTTa [abhi+ud+sthA ] 14.6, to receive, to welcome abbhuTTia [ abhyutthita ] 7. 11. welcomed, received abbhuddharia [abhyudhdhRta] 7. 1. lifted up, made prosperous abambha [ abrahma ] 72. 6. want of celibacy abhagga [ abhagna ] 4. 13. unbroken, conti. abhihANa [ abhidhAna ] 23. 3.a name amaya [ amRta ] 25. 17. nectar amarisa [ amarSa ] 51. 14. anger ammApiDa [ mAtApitarau ]36. 5. parents amhArisa [ asmAdRza ] 92. 12. like us ayagara [ aagara ] 20.21. a python ayaNDami [ akANDe ] 69. 17.all of a sudden ayANamANa [ ajAnat ] 40. 23* not knowing

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56 ayAla [ akAla ] 19. 24. / improper time bharaNIpaoa [ araNIprayoga ] 38. 16. the process of rubbing the blocks of Arani-wood for lighting fire. araha [arati] 63..16. de jection arimaddaNa [arimardana] 4. 1. one who crushes his enemies bhalattaya [alaktaka] 47. 17. a red dye bhaliya [ alauka ] 25. 22. falsehood maluddha [ alubdha ] 4. 4. not greedy - bhavakkama [ava+kram 1 27. 25. to move avakkhaMda [avaskanda ] 10. 4. an attack aSagADha 63. 10. bathing | avaNaya [ avanata ] 34. I 25. bent down avaNijjanta [ apanIyamAna ] 44. 2. being re moved avaNIya [ apanIta ] 22. 7. removed - avaNe [ apa+nI ] 70. 11. to remove avaNoyaNa [ apanodana ] 22. 4. removing avasthantara [ avasthAntara ] 10. 12. another condition avayAra [ apakAra ] 32. 18. ingratitude avayAra [ avatAra ] 13. 20. an incarnation avara [ apara ] 8. 17. another avarAha [ aparAdha ] 28. 4. a fault 1 avaruNDa [D. ] 18. 24. to embrace avaloya [ ava+lokay ] . 10. 18. to observe

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57 avaloyaNa [ avalokana] 44. 4. seeing avasANa [ avasAna ] 45. 14. an end avassa [ avazyam ] 7. 15. certainly avaharia [ apahRta ] 51. 18. brought, car ried avahariya [ apahRta ] 10. 5. kidnapped avahANa [ avadhAna ] 41. 14. attention avahAra [ apahAra ] 80. 5. taking off 1 avahIra [avadhIrayU ] 60. 11. to disre gard avAvAia [avyApAdita ] 8. 20. without being killed avi [ api] 18. 13. even avinAya [ avijJAta] 18. | 15. unknown avivAuga [avivAdaka]51.7. one who does not contest the claim avivega [ aviveka ] 76. ____17. want of dis crimination avisaa [ aviSaya ] 28. 6. not the ground 1 ave [ apa+i ] 70. ___- 18. to go away 1 avekkha [ apa+IkS ] 28. 21. to expect avvatta [avyaka] 21. ____18. indistinct asaNI [ azani ] 28. 26. a thunderbolt asadda [ azabda ] 14. 4. indistinct asamattha [ asamartha ] 13. 14. unable asayAlambaNa [asadAlambana] 57. 23. false supports asiha [ aziSTa ] 24. 8. incivil vn

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asuiya [ azucika ] 76. 16. impure asuhaya [ asukhaka ] 7. unpleasing asesa [ azeSa ] 41. 19. all asoyavvabhAsI [ azrotavyabhASin ] 72, 5. speaking what is unworthy to hear asaMjAya [ asaMjAta 19. 6. unfledged asaMpajjamANa [ asaMpadyamAna ] 68. 12, not being obtained asaMpAhaya [ asaMpAdita ] 68. 15. not obtained asaMtu [ asaMtuSTa ] 4. 5. dissatisfied aha [ atha ] 6.11. now ahannayA [ adhanyatA ] 76. 6. misfortune ahamma [ adharma ] 3. 2. irreligion ahavA [ athavA ] 47. 19. or 58 ahrAuya [ yathA+AyuH ] 4. 15. according to the fixed period of life ahAukkhaya [ yathAyuHkSaya ] 63. 8. the comp letion of the due period of life ahAsannihiya yathAsaMnihita] 80. 10. as were near [ yathAsaMyamaM ] 59. 10. with proper constraint ahA saMjamaM ahioya [ abhiyoga ] 35. 12. casting a slur (N.) ahigaya [ adhigata ] 4.5. obtained, possessed ahighAya [ abhighAta ] 17. 5. a stroke ahijjiya [ adhIta ] 78. 19 learnt ahiTThia [ adhiSThita ] 53. 6. presided by

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ahiNava [abhinava ] 11. 10. new ahinivesa [ abhiniveza ] 8. 1. a resolution ahippAa [ abhiprAya ] 7. 12. an opinion ahippeya [ abhipreta ] 34. 7. desired ahibhUya [ abhibhUta ] 21. 12. overpowered ahimantaya [abhi+mantrayU] 71. 25. to speak ahimaya [ abhibhata ] 45. 6. respectful, co urteous ahimANI [abhimAnin ] 27. 18. proud ahimuhaM [ abhimukhaM ] 41. 2. towards ahiya [ adhika ] 4. 8. much mahiya [ ahita ] 71. 4. unbeneficial ahiyayara [ adhikatara ] 8. 12. much more ahirAma [ abhirAma ] 31. 9. beautiful ahilasiya [bhabhilaSita ] 23. 25. a thing desired ahilAsa [ abhilASa ] 77. 3. a desire ahiva [ adhipa ] 35. 22. a lord * ahisicca [ abhi+vic] 4. 21. to sprinkle ahopurisiya [adhaHpuruSatA] 7. 3. the state of being a low man ahoratta [ ahorAtra ] 38. 10. day and night aMmumAlI [ aMzumAlin ] 38. 19. the sun Aia [ adika ] 35. 6. beginning from AtthiNNa [AstIrNa] 31.18. scattered over WAisa [ Adiza ] 14. 18. to order

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Au [ AyuH ] 83. 12. life Auccha [ A+pRccha ] 8. 23. to beg permi ssion Aula [ Akula ] 41. 17. full of Auso [ he AyuSman ] 57. 24. oh, long-lived one Ao [ Aho ] 47. 8. a particle to show an alternative AohaNa [ Ayodhana ] 10. 8. a battle Akarasiya [ AkarSita ] 54. 5. attracted Akkhitta [ AkSipta ] 55. 12. flushed Agaa [Agata ] 10. 2. came Agai [ AkRti ] 9. 10. a shape AgaDia [AkarSita] taken mAgantuga [ Agantuka ] 61. 21. a new comer Agampayanta [ Akampayat ] 38. 2. shaking Agai [ AkRti ] +5.5. a shape AghAsiya [ AghoSita ] 80. 4. proclaimed Acikkha [A+cakSu ] 2. 8. to tell Acikkhiyavva [AravyAtavya] 18. 20. worthy to be spoken ANattI [ AjJapti ] 71. 23. an order ANandiya [ Anandita ] 43. 10, pleased ANayakappa [ mAnatakalpa ] 4. 14, the Kalpaheaven called Anata WANayaNa [Anayana] 13. 13. bringing ANava [ A+jJApay ] 7. 15. to order

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ANA [ AjJA ] 49. 2. / an order ANia [AnIta ] 75. 1. brought ANIya [ AnIta] 14. 8. brought ANe [A+nI ] 22. 20. to bring Abhoiya [ Abhogita ] 69. 15. known AmagabbhapAya [AmagarbhaprAya] 7. 17. like an unripe foetus Ama [ Ama ] 48. 17. an indeclinable Ayai [ mAyati ] 73. 21. future AyaGkaNa [ AkarSaNa ] 41. 21. pulling down AyaDiya [AkRSTa ] 31. 2. drawn * AyaNNa [+karNaya ] 13. 2. to hear AyaNNaNa [ AvarNana ] 44. 8. hearing AyaNNiya [ AkarNita ] 50. 1. heard AyattIkaya [ AyattIkRta ] 62.15- taken under his control AyayaNa [ Ayatana ] 55. 3. a place - Ayara [ A+cara ] 56. 18.:to practise, to follow Ayariya [ AcArya ] 56. 12. a preceptor Ayariya [Acarita ] 19. 23. practised Arakkhiya [ArakSaka ] 15. a 19. a policeman Araddha [ Arabdha ] 41. 13. begun . Arambha 57. 1. sinfnl activity ArAva 82. 16. a sound Arogga [ Arogya ] 72. ___51. good health Aroviya [ Aropita ] 15.

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3. placed. Ala [ D. ] 29. 1. a calumny Ala [ D. ] 51. 9. a false imputation Alaa [ Alaya ] 15. 18. a residence AladAyaga [ AladAyaka ] 51.11.an accuser AlAva [ bAlApa ] 42. 2. singing Aliddha [ D. AzliSTa ] 21. 5. embraced, covered over Alindaga [ Alindaka ] 66. 19. a terrace Alihiya [ Alikhita ] 71. 23. drawn Aloia [ Alocita ] 63. 8. confessed a sin Aloiya [ Alocita ] 6. 16. thought about Alociya [ Alocita ] 46. 22. thought, consulted Alekha [ Alekhya ] 44. 15. painting Avai [ bhApad ] 21. 8. difficulty AvaDiya [ Apatita ] 10. 7. took place AvanasattA [ApanasattvA ] 13. 9. pregnant AvayA [ Apad ] 29. 14, calamity Avajjiya [ Avarjita ] 46. 1. won over AvAya [ ApAta ] 7. 9. a result AvAa [ApAta ] 17. 18. an attack AvAsia [ AbAsita ] 15. 2. encamped AvaraNa [ ApUraNa ] 34. 13. fulfilment Asaya [Azaya] 15. 7. a motive Asava [ Arava ] 56. 21. influx of actions AsaMka [AzaMkA ] 49.

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63 16. a doubt AsevaNa [ Asevana ] 58. 13. practising Aseviyavva [Asevitavya ] 71. 1. should be followed - AhAra [ A+ha ] 22. 14, to eat JAhiNDa [ A+hiND ] 5. 13. to walk io [ itaH ] 4. 14. here iTTha [ iSTa ] 37. 12. desi red iTThA [ iSTikA ] 50. 22. a brick iTThayA [ iSTikA ] 38. 22. a brick itthi [ zrI ] 28. 20. a woman itthiyattA [ strIva ] 5. 15. the state of being a woman itthiyA [ strI] 13. 16. a woman indajAla [ indrajAla ] 47.8. a magic show indiya [ indriya ] 57. 17. an organ of sense iyara [ itara ] 8. 15. an other iyANi [ idAnim ] 34. 16. at present isi [ RSi ] 60. 9. a sage ihaI [ iha ] 11. 7. here ihaloga [ ihaloka ] 64. 8. this world Iisa [ IdRza ] 10. 14. of this sort IsANa [ IzAna ] 63.9. the name of a heaven Isi [ ISat ] 54. 7. little; 33. 2. lightly ukkaDa [ utkaTa ] 44. 1. powerful ukaNThiya [ utkaNThita ] 43. 10. made anxious

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uttiya [ utkartita ] 31. 20. torn ukvitta [ utkSipta ] 80. 3. raised up uggaa [ udgata ] 28. 18. rose uggama [ udgama ] 4. 8. blossoming, advent uggaya [ udgata ] 10. 18. grown ugghAbha [D.] 31. 8. a heap / ugdhADa [ uda+ghATaya ] 61. 2. to open uciya [ ucita ] 5. 8. fit uccalia [ uccalita ] 11. 9. started uciMdha [ ucihna ] 43. 14. bearing the pro minent marks. ucchanlata [ utsarat ] 42. 1. rising high ucchaliya [ utsArita ] 41. 15. thrown up ucchaMga [ utsaMga ] 43. 20. a lap ucchAha [ utsAha ] 39. 22. zeal ujjaya [ udyata ] 62. 21. to be prepared ujjANa [ udyAna ] 56. 5. a garden ujjoya [ udyoga ] 59.9. attempt ujjhiyavva [ ujjhitavya ] 57. 4. must be abandoned uhAia [ utsthApita ] 80. 11. raised udvia [ utthita ] 14. ____12. got up uTThiyA [ bhoSThikA ] 25. 4. the hollow beneath the lips (2) (N.) 'uDa [ puTa ] 16. 9. folding uNa [punaH ] 5. 19. again - uttamma [ ud+tam ] 11.

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15. to feel mise- / rable utsarAvaha [ uttarApatha ] 8. 17. a northern country uttarAmuhaM [ uttarAmukhaM ] towards north. uttarIma [uttarIya ] 4. 19. an upper garment uttimaMga [ uttamA ] 13. 7 a head utthariya [ abastRta ] 63. 14. came upon udA [ udaya ] 63. 6. rise udaya [ udaka ] 14. 8. water udAsINaya [ udAsInaka ] 51. 20. indifferent uddAma 41. 19. freely growing uhisiUNa [ uddizya ] 39. ___ 17. referring to uhesa [ uddeza] 16. 4. a place uddehiya [ upadehikA D. ] 30.25. white ants uddha [ ardha] 12. 15. high uddhadehiya [ardhvadehika ] 69. 13. a cere mony after death ukhura 17. 6. mad upAdea [ upAdeya ] 58. 2. a thing worthy to be accepted uppavvaima [ utpranajita ] 74. 11. left off the life of a re cluse uppaMka [ D.] 32. 6. a collection dai. nA. 9. 106. uppAma[-utpAda causal of pad ] 37. 1. to produce uppAhaa [ utpAdita ] 10. 5. produced, happened

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upAya [ utpAna]9. 4. an upward jump upAyaNI [ utpAdinI ] 47. 14. producer upphuTTaNa [ utsphoTana ] 75. 10. cracking upkAlir [ D. ] 67. 20. told sa. he. 8. 2. 174. upphulla [ utphula ] 13.19. blossomed, fully wide uppeiDa [ udbhaTa D. J43. 14. steep de. nA. 1. 116. ubbhaDa [ udbhaTa ] 31. 12. raised unbhanta [ udbhrAnta ] 44. 8. struck with terror ummagga [ unmArga ] 47. 12, a wrong path ummUlanta [ unmUlyat ] 38. 3. uprooting uyaa [ udaka ] 10. 23. water uyanta [ upAnta ] 17. 5. a side 66 uyaya [ udaya ] 21. 9. rise uyara [ udara ] 4. stomach 22. urUyA [ Uru ] 82. 18. chest ula [ kula ] 20. 20. collection a ullaya [ Ardra ] 38. 22. wet uvabhoga [ upayoga ] 69. 14. a higher consciousness uvagaNiya [ upagANata ] 53. 7. counted uvagaya [ upagata ] 59. 7. gone uvagUDha [ upagUDha ] 42, 2 embraced uvata [ upAMga ] 77. 5. a sub-limb uvaciya [ upacita ] 44. 8. gathered uvajjaNa [ upArjana ] 4. 5. earning

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67 upajjia [ upArjita ] 6. / 21. earned 1 uvajiNa [ upa+arja ] 37. 7. to earn uvaTThia [ upasthita ] 65. 14. came up uvaTThiya [ upasthita ] 18. 4. stood near - uvaNimanta [ upa+nima ntrayU ] 55. 4. to invite uvaNiya [ upanIta ] 42. 4. brought VuvaNe [ upa+nI ] 11. 2. to bring ubaddava [ upaiva ] 3. 2. a calamity uvabhutta [ upabhukta ] 65. 13. enjoyed ubayAra [ upacAra ] 35. 20. courtesy uparatta [ uparaka ] 63. 13. faded, lost colour upari [ upari ] 76. 6. above uparoha [ uparodha ] 28. 10. obdience 1 upalakkha [ upa+lakSa ] .. 9. 7. to observe uvaladdha [ upalabdha ] 18. 10. obtained uvalabbha [ upalAbha ] 44. 23. acquisition uvavaNa [ upavana ] 57. 9. a garden uvavanna [ upapanna ] 5. 16. born uvavAa [ upapAta ] 63. 20. birth . uvaviTTa [ upaviSTa ] 4. 1 17. sitting; sat uvasagga [ upasarga ] 59. 17. a calamity uvasanta [ upazAnta ] 41. 1. satisfied uvasama [ upazama ] 7. 8. peace of mind uvasaMhara [ upa+sam+] 7. 4. to take back 1 uvasAma [upa+zAmay ] 59. 20. to pacify

Page #311
uvacAmaNa: [ upazAmana ]59 22. pacification uvahasaNijja [ upahasanIya ] 7. 3. fit to be laughed at uvAa [ upAya ] 11. 14. a remedy uvAriya [ udvArita ] 77. 1. apart, separated uvArUDha [ upArUDha ] 37. ascended, 19. went up uve [ upa + ] 19. 21. to come to uvvaTTa [ ud + vRt ] 5. 13. to return uvvaha [ udvah ] 6. 20. to carry uvvea [ udvega ] 24. 3. dejection uvevva [ udvega ] 48. 19. dejection ussuMka [ ucchulka ] 46. 4. without duty or tax 68 UNa [ unaH ] 6. 12. less, Usua [ utsuka ] 9. 8. eager Usuya [ utsuka ] 44. 4. enthusiastic ekka [ eka ] 19. 1. one ekkalAlasa [ ekalAlasa ] 13. 1. one having the sole desire ekkavIsa [ ekaviMzati ]83. 12. twenty one pakkasi [ ekazaH ] 74.24. once (N.) ega [ eka ] 6. 18. one egatta [ ekatra ] 61. 3. at one place ettha [ ekatra | 19. 13. together ganta [ ekAnta ] 73. 1. sole ega para [ ekapade ] 28.20. at the same time egarAa [ ekarAtra ] 79. 1. one night

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69 . egalla [ eka+la ] 78. 20. / alone, solitary egAgI [ ekAkin ] 13. 3. alone ehi [idAnIm ] 26. 21. thus ettaH [ ataH ] 83. 15. from here ettiya [ etAvat ] 39.15. this much pattha [ atra ] 19. 10. here etthaMtarammi [ atrAntare ] 5. 12. in the meantime eihametta [etAvanmAtra ] 64. 6, this much only eya [ etad) 18. 5. that, this erAvaNa [ airAvaNa ] 38. 4. the elephant of Indra occhaiya [ avacchAdita ] 31. 20. covered oyara [avatAra] 3. 5. ___descent (N.) movAiya [ upayAcita ] 20. 4. a request to a deity with a vow oyAsa [ avakAza ] 31. 15. space Asatta [bhavasaka] 43. 8. attached osaria [ apasRta ] 81. ___18. gone away osaMha [ auSadha ] 70. 2. a medicine osahi [ oSadhi ] 10.21. an herb - osAra [ apasAray ] 6. 8. to take aside osAria [ apasArita ] 38. 7. removed oha [ ogha ] 17. 16. . collection ohasiya [ avasita ] 41. 22. laughed at, mocked at oiNNa [ avatIrNa ] 11. 4. descended

Page #313
ohAvaNA [ apabhAvanA ] 7. 17. disrespect, disregard ohi [ avadhi ] 69. 15. a kind of knowledge (N.) kaivaya [ katipaya ] 14. 1. some kavi [ ke'pi ] 9. 2. some karaNa [ kRte ] 15. 17. for the sake of kacAyaNi [ kAtyAyanI ] 32. ... 8. Katyayani go. ddess kajja [ kArya ] 49. 8. action kaTTha [ kATha ] 30. 19. fuels kaTuM [ kaSTaM ] 60. 9. an interjection to express regret kaDaa [ kaTaka ] 43. 19. a jutting rock kaDevara [ kalevara ] 20. 17. a body kaDU [ kRn ] 32. 22. to pull kaDiya [ kRSTa D. ] 82. 13. drawn kaNai [ D.] 17. 2. . branch (C.) kaNavIra 30. 18. a kind of red flowers kaNiyakuNDaya [kaNikakuNDaka] 76. 16. grain with husks (N.) kaNNiya [ karNita] 12. 16. barbed katti [ kRtti ] 31. 14. a skin (N.) kattI [ kutaH ] 57. 10. from where kattha [ kutra ] 67. 3. where katthA [ kutra+api ] 44. 6. at some place kappa [ kalpa ] 11. 18. a condition kappataru [ kapataru ] 4. 10. a desire-yielding celestial tree

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71 kabandha 31. 12. a skele. ton kama [krama ] 26. 11. order kama [ krama ] 44. 9. a foot kamalAyara [ kamalAkara ] 4. 9. one having the clusters of lotuses, a lake kamma [ karman ] 5. 17. action kammayara [ karmakara ] 66. 2. a servant kaya [ kRta ] 4. 1. done kaya [kraya ] 16.15. pur chase kayagdha [ kRtaghna ] 34. 21. ungrateful kayattha [ kRtArtha ] 53. 23. one with his object fulfilled 1kayattha [ Denomina tive from kadartha ] 60.9. to maltreat kayatthaNA [ kadarthanA ] 25. 25. trouble kayasthaNA [ kadarthanA ] 62. ___. maltreatment kayanta [kRtAnta ] 18. 18. god of death kayannu [ kRtajJa ] 64. 8. grateful kayannuyA[ kRtajJatA ] 35. 6. gratitude kayalaphala [ kadalaphala ] 38. - 14. plantains kayali [ kadalI ] 43. 5. a plantain-tree kayAi [ kadApi ] 11. 21. perhaps kayAra [ D. ] 20. 17. a heap of grass de. nA. 2. 11. karaGka 31. 6. a skeleton karaNa 37. 16. a day division karaNijja [ karaNIya ] 5. 8. ceremony; 42. 13. fit to be done karayala [ karatala ] 10. 11. a palm karavAla 31. 16. a sword

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kala 42. 5. sweet and indistinct ~ kala 60. 24. to think kalatta [ kalatra ] 4. 4. a wife kalamala [D] 72. 5. filth kalakala [ kalakala ] 10. 6. hue and cry kalasa [ kalaza ] 4. 21. a pot kalAva [ kalApa ] 5. 10. a cluster kalila [ D. ] 41. 17. full of; see pAiacchI. kala [ kalya ] 10. 17. yesterday kallANa [ kalyANa ] 45.5. benefit; highest good kavaDa [ kapaTa ] 80. 1. falsehood, deceit kavAla [ kapAla ] 32. 1. a skull kavvAya [ kravyAda ] 21. 2. a carnivorous animal 72 kasabva [D] 32. 5. covered over de. nA. 2. 53 kasAya [ kaSAya 141. 15. astringent kaTTAraa [ D. ] 13. 6. a small sword de. nA. 2. 4. kaha [ kath ] 23. 18. to tell kAhaM [ katham ] 18. 16. how kahaMci [ kathaMcit ] 18. 18. somehow kahA [ kathA ] 23. 18. a story kahi [ kutra ] 18. :11. where kahiMci [ kutracit ] 23. 13. somewhere kahiMpi [ kutra + api ] 50. 18. somewhere kAuM [ kartum ] 13. 8. to do kaMThAharaNa [ kaNThAbharaNa ] 79. 14. a necklace

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kAyavva [ kartavya ] 7. 15. | kiliTTa [ liSTa ] 64. 17. should be done bad * kArava [ kR causal ] kilesa [ kleza ] 21. 8. 55. 22. to get trouble, exhausdone tion kAlakkheva [ kAlakSepa ] 27.. kisattaNa [prazasva ] 68. 18. delay ___14. thinness kAladosa [ kAladoSa ] 3. kiMci [ kiMcit ] 48. 2. the blemish of 23. something time kiMpamANa [ kiMpramANa ] 50. kAlarattI [ kAlarAtri ] 47. 25. How many 14 the night of annihilation kiMpAga [ kiMpAka] 47. 13. a fruit sweet in kArAvidha [ kArita ] 7. taste and bitter 1. made in result kica [ vRtya ] 47. 14. kiMpurisa [ kiMpuruSa ] 43. an act 6. a kind of dekicchasajA [ kRcchasAmya ] migods 70. 17. difficult kIisa [ kIdRza ] 30. 25. to be cured of what sort kiNha [ kRSNa ] 25. 18. 1 kIla [ krID ] 17.9. black to sport kimaGga [ kim+aGga ] 46. kIlA [ krIDA ] 6. 1. 17. what then sport kiriyA [kriyA ] 64. kosa [ kIraza ] 6. 19. 11. action how

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74 . kao [kutaH ] 9. 16. whence kucchi [ kukSi ] 4. 16. a womb kumArabhutti [ kumArabhukti ] 58. 22. for the maintenance of the status of a prince kurava [ kuraSaka ] 11. 8. a kind of a tree kulauttaga[ kulaputraka ] 56. 7. the son of a noble family kulauttaya [ kulaputraka ] 15. 19. a man born in a good family -a term of add kusala [ kuzala ] 7. 7. clever kuhAra [ kuThAra ] 62. 20. ___an axe, a hatchet kUDa [ kUTa ] 67. 24. a peak . kUrahiyayattaNa [karahRdayatva ] 42. 11. cruel heartedness kula 39. 9. shore kettiya [ kiyat ] 39. 19. how much kesa [ keza ] 12. 15. hair ress - kuva [ kup ] 10. 1. ____to be angry . kuviya [ kupita ] 44. 4. angry kusumAuha [ kusumAyudha ] 9. 23. the god of love kouhalla [ kutUhala ] 43. 21. eagerness koTTima [ kuTima ] 44. 16. a floor koDi [ koTI ] 16. 16. ' a crore kodaNDa 12. 16. a bow kola [ D. ] 16. 22. a boar kolAhalIkA [kolAhalIvRta] 72. 2. made to raise a great cry

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75 kosa [ koza ] 4. 10. a . bud, a treasure koha [ krodha ] 25. 21. anger khaiya [ khAdita ] 30. 25. eaten khaovasama [kSayopazama ] 59. 7. partial destruction and pacification (N.) khagga [ khaDga] 10. 22. a sword khaciya [ khacita ] 4. 18. studded WkhaNDa [ khaNDay ] 54. 6. to break khantI [ zAnti ] 25. 21. forgiveness khandha [ skandha ] 31. 2. a trunk Vkhama [ kSam ] 34. 6. to forgive khamAsamaNa [kSamAzramaNa ] 59. 12. one of a high order of recluses khambha [ D. staMbha ] 44. 14. a pillar khandha [ skandha ] 4. 10. a shoulder khaya [kSaya ] 21. 3. des truction khalaNa [ skhalana ] 20. 18. obstruction khalia [ skhalita ] 64. 12. a fault khaliya [ svalita ] 53. 10. a fault - khaliyAra [khalabat Acar ] 59. 16. to act like villains khasara [ kasara ] 70. 12. itches khAmiya [kSAmita ] 78. 5. pardoned khAyavva [ khAtavya ] 71.7, should be obser-- ved VkhAva [ khAd ] 82.2. to eat khi [ kSiti ] 16. 9. earth

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76 khijja [ khid ] 35. 1. to be dejected khitta [ kSipta ] 17. 18. thrown khINa [ kSINa ] 21. 4. exhausted khINayA [ kSINatA ] 11. 6. fatigue (N.) khIra [ kSIra ] 19. 21. milk khu khalu ] 6. 17. verily - khuDa [ D. ] 42. 4. to fall loose khuDiya [ D. ] 41. 16. ___got loose si. he. gaa [ basa ] 6. 4. went gaccha 59. .24. monas. tery gajjiya [ gAjata ] 43. 8. roaring gatta [ gAtra ] 14. 4. limbs gaddabbha [ D. ] 17. 11.a shrill noise de. nA. 2. 82. gantavva [ gantavya ] 8. 13. should go gandhavva [ gandharva ] 41. 13. a kind of demi gods - khuha [ kSu ] 38. 5. . to be agitated khuhA [ kSudhA ] 21. 12. hunger kheDiyA [ D. ] 75. 2. a turn khetta kSetra] 29. 1. a field khellaNaya [ krIDanaka ] 10. 15. a toy khoha [ kSobha ] 70. 21. disturbance gabma [ garbha ] 68. 13. a foetus gabbhahara [ garbhagRha ] 31. 20. the inner temple 'gambhiNa [ garmin ] 34. 3. full of gammae [ gantum ] 37. 20. to go gaggaya [ gadgada ] 32. 15. choking gaya [ gaja ] 17. 3. an elephant

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gayaNagANiNi maganagAminI] | saha [ graha ] 31. 6. a 11. 3. taking up kind of ghosts to the sky gahiya [ gRhIta ] 4. 11. gazya [guruka ] 20. 21. big held, taken garuyayA [ gurutA ] 10. 9. 'gAmiya [ gAmin+ka ] 37. bigness 15. going to gavasva [gavAkSa ] 44. 15. gAhima [ prAhita ] 5. 10. a window. made to study gavala [ gavala ] 12. 15. a giddha [ gRdhra ] 31. 5. a wild buffalo vulture gaviTTha [ gaveSita ] 21. 8. gihavai [ gRhapati ] 65. searched for 19. a house-holder - gavesa [ gaveSay ] 20. gihAsama [gRhAzrama ] 56. 22. 9. to a householder's gavesaNa [gaveSaNa ] 19. 14. life search gihI [ gRhin ] 57. 24. gavesAviya [ gaveSita ] 79. a householder ___3. searched after gihIyattaNa [gRhItatva] 11. gavesiya [ gaveSita ] 79. 10.learning, atta22. searched for ching gavva [ garva ] 6. 20. pride gIya [ gIta ] 60. 16. a gaha [ graha ] 23. 19. song ___to-hold guggulu 32. 2. a partigaha [ graha ] 27. 5. a cular fragrant planet- Rahu gum-resin

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guMTha [D] 47. 12. a bad horse de. nA. 2. 91. guNarayaNa [ guNaratna ] 64. 12. the best of merits / gulagula [ D. Onometo. ] 38. 5. to roar guliyA [ gulikA ] 24. 25. a pill geruya [ gairika ] 15. 3. red clay / geNha [ gRhU ] 8. 16. to hold goNata [D] 70. 9. a physician's bag gopaya [ gopada ] 25. 18. a puddle gorava [ gaurava ] 36. 24. greatness govAladAraya [ gopAladAraka ] 60. 21. the son of a cowherd (a term of contempt) ghaTTaNa [ ghaTTana ] 55. 10. rubbing 78. ghaDa [ ghaTayU ] 20. 1. to form ghaNTaya [ ghaNTaka ] 32. 7. bell a ghatta [ D. kSip ] 22. to throw far. Z. 40. 8. 4. 143. ghara [ gRha ] 29. 1. a house dharaNi [ gRhiNI ] 46. 1. a wife gharAvAsa [ gRhavAsa ] 56. 16. dwelling in the house, a ho useholder's life ghariNi [ gRhiNI ] 14. 12. a wife ghAa [ ghAta ] 19. 5. dest ruction ghAya [ ghAta ] 12. 23. a wound / ghAya [ han ] 35. 13. to kill ghAyaNa [ ghAtana ] 35. 17. killing gheppa [ gRh ] 29.19. to be held, to be outraged (pass.)

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[ D. gRh ] 40. 13. passive be taken -can tUNa [ gRhItvA ] 13. 2. having taken ghoNA [ ghoNA ] 17. 5. a nose, a snout ghora [ D. ] 20. 19. to snore caa [ D. zaka ]70. 3. to be able si. he. 8. 4. 86. u [ catus ] 24. 15. four caracaraNa[catuzcaraNa] 25.15. a quadruped caraNANa [ turjJAna ] 66. 15. (N.) uppaha [ catuSpatha ] 82. 12. the place where four roads meet baDayara [D] 8. 16. a group. 79 catta [ vyakta ] 56. 16. abandoned canda [ candra ] 4. 8. the moon camara 44. 7. a chowri camAra [ camarI ] 44. 6. a yak khamma [ carman ] 31. 20. a hide caraNaguNa 62. 9. the quality of right conduct caraNapariNAma 57. 5. thought-activity in relation to right conduct caria [ carita ] 62. 7. an act carima [ carama ] 4. 16. last cari [ carita ] 28.24. the mode, the way of life rukmma [ carukarmana ] 82. 11. a sacrificial

Page #323
ceremony to offer oblation of an rice. calaNa [ caraNa ] 13. 19. foot calaNasoya [ caraNazauca ] 11. 7. washing of feet caliya [ calita ] 44. 6. moving cabaNaliMga [ vyavanaliMga ] 63. 17. a sign of fall cavala [ capala ] 44. 7. active, moving cakamaNa [ caMkramaNa ]3.4. gait, movement cAuvejja [ cAturveda ] 55. 6. one knowing four Vedas cAraNa 43. 9. a kind of sages, a bard cAraya [D] 55. 22. a prison 80 cAri [ D. ] 77. 2. grass Guj. cAra cAria [ cArika ] 7. 10. an alderman of the town cArittamoddaNIya [ cAritramohanIya ]59. 8. a kind of action ( N. ) cikiccha [ cikits ] 74.24. to diagnose ciTTha [ D. sthA ] 22. 20. to stand, to wait ciya [ caiva ] 76. 8. a particle of emph asis ciyA [ citA ] 14. 3. a pyre ciyA [ citA ] 30. 19. pyre ciya [ caiba ] 17. 18. indeed

Page #324
81 cIra 15. 2. clothes cua [ cyuta ] 4. 15. fallen cUya [ cUta ] 42. 6. 3 mango-tree cezya [ caitya ] 67. 4. a sanctuary ce? [ceSTA] 47. 3. an act, movement ceTia [ ceSTita ] 54. 5. act, movement ceTTiya [ ceSThita ] 33. 25. action ceDiyA [ceTikA] 5. 6. a maid ceyaNA [ cetanA ] 19. 9. consciousness cellaa [D. ] 60. 4. a small boy, a small pupil Guj. celo, celako 1 coa [cud ] 64. 12. to impel, te drive coriya [ caurya ] 79. 19. a theft. chaDADova [ chaTATopa ] 33. 2. display of a flash chalia [chalita ] 54. 17. cheated chAyA 37. 1. beauty chikkaM [ D. ] 38. 19. touched chinna 52. 4. settled, decided chinnakaMkaNa 79. 13. with * a broken string churiyA [ churikA ] 22. 8. _a knife . chuhA [ kSudhA ] 22. 4. hunger chUDha [ D. ] 8. 14. de posited 1 choDa [ muc ] 27. 8. to unite, to remove chettantara [ kSetrAntara ] 17. -1. another field choDiya [ D. ] 34. 4. united

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ma [ yat ] 10. 20: who, which 1 jaa [ yat ] 67. 22. to try jai [ yadi ] 9.8. if jao [ yataH ] 10. 21. because nakkha [ yakSa ] 43. 6. a kind of demigods jacca [ jAtya] 35. 24. well-born jariya [jarjerita ] 17. 5. worm out aDiyA [ D. ] 69. 19. became stiff 1 jaNa [ an ] 36. 24. (causal) to produce jaNaya [ jamaka ] 7. 2. a father aNavasa [ janapada ] 71. 24. a country i. e. inhabitants of the country jaNavAma [ manapAda ] 6. 15. a rumour janna [ yajJa ] 35. 12. a sacrifice jambAla 72. 4. moss dirt jambuddIva [ jaMbudvIpa ] 3. 1. the name of 2 continent jamma [ janman ] a birth jammantara [ janmAntara ] 32. 17. another birth jara [ varat ] 15. 2. old - ala [jvala ] 82.15. to burn jalaNa [uvajhana] 13. 8. fire jalanihi [ jalanidhi ] 37. 13 a sea malaya [jalada ] 12. 15. a cloud jalayara [ jalacara ] 17. 8. an aquatic animal jalahi [ aladhi ] 43. 8. 'an ocean naloyara [bakodara ] 69. 18. dropsy

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jasa [ yazas ] 15. 16. fame jaha [ gayA ] 19. 21. as jahahia [ yathAsthita ] 42. 10. just as it was ahA [ yathA ] 6. 19. as jahAjuttaM [ yathAyuktaM ] 30. 8. as was proper jahAruha / yathArtha ] 55. 6. as befitting jahAvihaM [ yathAvidhaM ] 59. 6. in a proper manner jahAsattIe [ yathAzaktyA ] 67. 23. according to might jaduttakArI [ yathoktakArin ] 63. 4. doing as instructed jahociya [ yathocita ] 8. 16. befitting jahovaiTTa [ yathopadiSTa ] 52. 6. as preached jalovaladdhie [pathopalabdhyA due to the powers they have + jaMpa [ D. jalp ] 18. 20. to speak * jaMpAva [causal jaMpU vac ] 62. 14. to make speak jAa [ jAta ] 5.5. born 1 jAa [yAcU ] 53,21. to beg jAa [ jAta ] 6. 21. collection jAIsaraNa [ AtismaraNa ] 65. 14. the remembrance of pre vious birth jAma [ yAma ] 4. 17. a time-measure jAma [ yAma ] 82. 8. a quarter jANa [ jhA ] 50. 16. to know jANavatta [ yAnapAtra ] 37. 19. a ship jANiyavva [ jhAtanya ] 58.

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11. worthy to be known nANu [ jAnu ] 16. 9. knees jAya [ jAyA ] 45. 1. a wife jAya [ jAta ] 16. produced jAlA [ jvAlA ] 20. 2. flame jAva [ yAvat ] 6. 8. as long as, when jAvajjIvaM [ yAvajjIvaM ] 14. 21. throughout life jAvajjIvia [ yAvajjIvita] 35. 18. lasting to life jiNNa [ jIrNa ] 30. 25. worn out 28. 23. jiya [ jita ] conquered / jIvAva [ jIvAyU ] 24. 4. to make alive jIviya [ jIvita ] 12.5. life 84 jIya [ jIva ] 14. 14. life joha [ jihvA ] 69. 19. a tongue jujja [ yuj ] 6. 18. to be proper jujha [ yuddha ] 17. 16. a battle jutta [ yukta ] 30. 6. proper, accompanied with jaya [ yuga ] 21. 14. a pair juvai [ yuvati ] 17. 13. a young woman juvarAya [ yuvarAja ] 58. 21. an heir-app arent juvala [ yugala ] 68. 2. a pair juvalaya [ yugalaka ] 67. 17. a pair juvANaya [ yuvaka ] 12. 18. a youth juMjumaya [D] 77. 1.

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85 . / kind of grass Guj. jIjavo jUha [ yUtha ] 16. 20. a herd joisiya [jyotiSin ] 49. 23. an astrologer boga [ yoga] 37. 16. an auspicious mo jhaMkAra [ Onometo.] 43. 18. a ringing sound jhoNa [jyAna ] 62. 1. meditation ment joga [yoga] 71. 4. pro pensity, trend jogiNa [ yogin ] 62. 15. a recluse practising Yoga moggaya [ yogyatA ] 78. 21. fitness joNI [yoni ] 29. 2. an origin jovvaNa [ yauvana ] 5. 17. youth Thaia [ sthApita ] 72. 1. placed VThava [ sthApay ] 64. 11. ---- to establish ThavaNakula [ sthApanAkula ] 60. 4. a family prohi. bited for alms to a recluse ThAvia [ sthApita ] 71. 24. placed ThAviya [ sthApita ] 40. 1, fixed Thia [ sthita ] 11. 8. stayed Thiha [ sthiti ] 8. 23. condition Thii [ sthiti ] 83. 8.age Thiya [ sthita ] 22. 17. stayed; com. 'Diya jhaya [caja ] 31. 14. a banner 1 jhara [ D. kSara ] 43. 18. to flow

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. 86 / tattha [ tatra ] 4. 1. there tandula [ tAnkUla ] 82. 14. - ujya [ dah pass ] 32. 2. to be burnt + usa [ daMza ] 18. 2. to sting DiNDima 15. 4. a drum rice sakiya [ D. pihita ] 60. ___14. closed Toima 32. 23. brought bahAma [ snAta ] 28. 17. taken bath tao [ tataH ] 5. 12. thence, from that takara [ taskara ] 28. 13. a thief takkhaNA [ tatkSaNAt ] 10. 23. that very moment tajjaNA [ tarjanA ] 17. 20. insult saDa [ taTa ] 47. 6. a shore taNa [tRNa] 75. 14. grass tamovalittA [ tamovaliptA] 47. 14. covered with darkness, full of the quality of Tamas taya [ tad ] 11. 2. that talliccha [ talakSya ] 56. ___14. solely devoted to tallicchA [ tallipsA ] 33. 20. keenness upon tava [ tapas ] 59. 9. penance tavassiNI [ tapasvinI ] 26. 1. a miserable woman tavassI [ tapasvin ] 33. 14. a niserable man tahAviha [ tathAvidha ] 5. 13, of that kind tA [ tAvat 16. 18. then

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tADaNa [ tADana ] 60. 22. beating tAya [ tAsa ] 9 15. a father tAluya [ tAluka ]21. 14. a palate tAva [ tAvat ] 6. 8. then tAvi [ tathApi ] 53. 1. still ti or pti [iti] 14. 18. tikkha [ tIkSNa ] 15. 3. sharp titthayara [ tIrthakara ] 63. 20. the maker of the ford i. e. the prophet timira 70.11. blindness tiriya [ tiryag ] 74.2.2. low life tilayabhUya [ tilakabhUta ]44. 12. to become the very saffron-mark i. e. best tivagga [ trivarga ] 3. 4. three groups of 87 dharma, artha and kAma for human effort tibdhayara [ tIvratara ] 74.19. sharper tisA [ tRSA ] 21. 19. thirst tisUla [ trizUla ] 31. 3. Trishula mark tihi [ tithi ] 37. 16. a date tihuyaNa [ tribhuvana ] 54.2. three worlds / tIraa [ tIra ] 6. 9. to be able tu [tuSTa ] 14. satisfied 12. tuNDikka [ tuSNika ] 75. 19. silent tumaM [ tvam ] 18. 11. thou turiyaturiyaM [ tvaritatvaritam ] 20. 13. quickly * suri [varita ] 13. 28. speedily, quickly

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tulaNA [ tulanA ] 58.6.a comparison tula [ tulya ] 6. 13. equal tuvariTThiya [D.] 21. 33. a kind of astrin. gent creeper terasI [ trayodazI] 7. 22. the 13 th day of the month teloka [ trailokya ] 64. 1. three worlds VtoDa [ troTaya ] 13. 7. to tear off thevattaNa [ stokasya ] 18. 1. paucity thevaya [ stoka ] 50. 22. ___ little, in a small quantity daiya [ dayita ] 5. 2. a husband daiya [ dayita ) 44. 4. a lover da8 [dagdha ] 82. 5. burnt daDha [dRDha ] 11. 17. very much, strongly dada [ dRDhaM ] 56. 14. com pletely daNDavAsi [ daNDapAzika ] 15. 11. a police. man dappa [darpa ] 17. 6. pride, intoxication dari [ darI ] 43. 18. a cave darida [ daridra ] 4. 6. poor dariya [ dRpta ] 4. 1. proud darisaNa [ darzana ] 15. 23. seeing thaNDila [ sthaNDila ] 82. - 12. a clean place thambhiya [stambhita] 82. 18. become standstill thANa [ sthAna ] 17. 10. a camp thAma [ sthAman ] 7. 5. a place thira sthira] 35. 6. stable theva [ D. stoka ] 16. 21. few

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89 darisaNijja [ darzanIya ] 46. / 3. good-looking darihara [darIgRha ] 10. 17. a cave-house daliya [ dalita ] 17.6 destroyed davAva [ dApay ] 55. 23. to ask to give daviNa [ draviNa ] 6. 21. wealth vva [ dravya ] 80. 5. an object, wealth davvao [ dravyataH] 73. 19. in form davaliMga [ vyaliMga ] 73. 24. external signs dasa [ darzay ] 13. 17. to show daMsaga [ darzaka ] 71. 4. one who shows dasaNa [ darzana ] 27. 6. sight dasaNIya [ darzanIya ] 14. 11. handsome dAyaa [ dAyaka ] 27. 2. a giver dAyaga [ dAyaka ] 16. 5. a giver dAra [ dvAra ] 29. 2. a door dAraa [ dAraka ] 5. 6. a child dAriyA [ dArikA ] 69.9. a daughter dAruNayA [ dAruNatA ] 28. 20. terrible nature dAsatta [ dAsatva ] 54. 4. servitude dAhiNa [ dakSiNa ] 64. 2. south diha [ dRSTa ] 4. 16. seen diTTi [ dRSTi ] 24. 25. sight diNayara [ dinakara ] 38. 2. the sun dina [ datta ] 5.7.given viyaha [ divasa ] 9. 2. a ". day divAyara [ divAkara] 27.4. the sun divva [ divya ] 4. 17. celestial

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disa [ dizA ]- 17. 18. a direction disAyakka [ dizAcakra ] 41. 16. the circle of directions disAvaNijja [ dizAvA Nijya ] 37. 8. trading in differ ent quarters disAvAla [dizApAla ] 82. 16. the protector of direc duia [ dvitIya ] 61. 2. second dukkaya [ duSkRta ] 32. 11. a bad action dukkha [ duHkha ] 8. 19. a difficulty, misery dukkhayara [ duHkhakara ] 57. 21. painful dukkhaM [ duHkham ] 20. 18. with difficulty dugulla [ dukUla ] 4. 17.a silk-garment dugga [ durga ] 12. 22. a fortress duggai [ durgati ] 29. 2. a low condition dujjaNa [ durjana ] 19. 20. a bad person duTTa [ duSTa ] 47. 12. mischievous, nau tions dINabhAva [ donabhAva ] 63. 14. sense of help lessness dINAra [ dInAra ] 8. 10. a gold coin 1 dosa [ dRzU pass ] 5. ___21. to be seen doha [ dIrgha ] 8. 18. long dohara [ dIrgha ] 31. 14. long vIhimA [ dIpikA ] 3. 5. a well ghty duhu [ duSTam ] 19. 16. evil dutthiyA [ duHsthitA ] 42. ____ 13. in a bad state

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durahigandhi [ duradhigandhi ] 72. 7. possessing bad smell durubvA [ durvA ] 77. 2. a kind of grass Guj. daro dullaliya [durlalita] 41. 17. naughty dullahattaNa [ dubhatva] 58. 9. rare nature duvAra [ dvAra ] 23. 11. a door duvAlasa [ dvAdaza ] 66, 15. twelve duve [ dve ] 6. 14. two dussAhiya [ duHsAdhita ] 47. 13. badly accomplished duha [ duHkha ] 35. 13. misery miya [ dUna ] 40. 3. afflicted dUya [ dUta ] 16. 3. a messenger devaula [ devakula ] 24, 9. a temple devadUsaH [ devaduSya ] 63. 13. a kind of celestial garments devaya [ devatA ] 35. 12. a deity devayA [ devatA ] 80. 10. _a god, a deity devaloa [ devaloka ] 4. ____14. heaven devasattI [ devazakti ] 12. 2. celestial power devANuppiya [ devAnAMpriya ] 64. 7. the. belo ved of gods 1 devAva [ dApay ] 16. 6. to cause to give devAhiva [ devAdhipa ] 25. 1. the lord of gods, Indra devva [daiva ] 39. 20. fate; luck desa [ deza ] 8. 17. a country desantara [ dezAntara ] 7.

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19. another coun try desia [ dezita ] 57. 2. laid down do [ dvi ] 6. 6. two dosa [ doSa ] 4. 6. a blemish dohala [ dohada ] 68. 12. the desire of a pregnant woman dhaNa [ dhana ] 4. 5. wealth dhaNiyaM [ D. ] 42. 1. much dhammAhigAra [ dharmAdhikAra ] 7. 1. religious endowment dharia [dhRta ] 26. 5. held up ghAu [ dhAtu ] 70. 21. a humour, main constituent of the body dhAukhetta [ dhAtukSetra ] 38. 21. a field of of metal dhAviya [ghAvita ] 60. 22. ran VdhuNa [ ] 38. 3. to shake dhuya [ dhUta ] 44. 8. shaken dhUmadhAriya [dhUmAndhakArita ] 75. 9. darkened by sir.ok dhUyA [ duhita ] 9. 23. a daughter mai [ nadI ] 12. 14. a river dhana [ dhanya ] 53. 23. blessed dhamma [ dharma ] 3.6. duty dhammalAha [ dharmalAbha ] 57. 8. giving a reli gious blessing dhammalAhiya [ dharmalAbhita ] | 60. 8. gave a re ligious blessing dhammArAma [ dharmArAma ] 59. 3. the name of the place

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naI [ nadI ] 29. 10. a river naggoha [ nyagrodha ] 13.4. a banyan tree macca [ nRt ] 43.10. to dance / nacAva [ nartay ] 60. 21, to make one dance naDa [ nRt ] 3. 5. to dance natthi [ na+asti ] 11. 15. is not namijjamANa [ namyamAna ] 42. 3. being bowed down maya [ naya ] 47. 16. a way, a method nayarI [ nagarI ] 3. 3. a town nayasirI [ nayazrI ] 3. 3. the splendour of goddess of political wisdom na - yANAmo [ na jAnImaH ] 93 18. 12. perhaps naraa [ naraka ] 35. 13 a hell naraya [ naraka ] 5. 12. a hell naravai [ narapati ] 4. 2. a king narinda [ narendra ] 23. 19. a king naliNi [ nalinI ] 14. 8. a lotus plant navaraM [D] 52. 4. only naha [ nakha ] 82. 13. a nail nahaGgaNa [ nabhasa + aGgana ] 9. 7. the court-yard of the sky mahayala [ nabhastala ] 44.9. the surface the sky of naMgara [ D. ] 39. 5. an anchor maMgarasilA [ naMgarazilA ]

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- 94 | - 38. 7. the anchor -stones nAga 34. 19. an elep hant nAgavallI 41. 19. a betel-creeper nANI [ jJAnin ] 56. 13. one possessing knowledge nAya [ jJAta ] 58. 11. known nAyaga [nAyaka ] 45. 25. a lover, a leader nAyara [ nAgara ] 36. 5. a citizen nAyaraa [nAgaraka ] 6. 15. a citizen nAraa [ nAraka ] 5. 12. a hell-dweller nArAa [ nArAca ] 38. 1. an arrow - mAsa [ nAzay ] 58. 1. to destroy nAha [ nAtha ] 64. 1. a lord niuJja [ nikuJja ] 9. 4. a grove niutta [ niyukta ] 47.21. appointed niuramba / nikuramba ] 17. 6. a collection viurumba [ nikuramba ] 43. 13. a collection nioa [ niyoga ] 5. 18. an order nioiya [ niyojita ] 37. 12. put to sale nioga [ niyoga ] 26. ... 11. an order nioya [ niyoga ] 9. 14. a work, a duty nikkalaMka niSkalaMka ] 15. 15. without blem ish nikkhama [ nisU+kram ] 7. 23. to go out niravasesa [niravazeSa] 18. 3. all, without remainder niggama [ nirgama ] 19. 24.

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195 blossoming niggamaNa [ nirgamana ] 6. 6. going out niggaya [ nirgata ] 8. 15. gone out nigdhiNa [ nighRNa ] 29. 4. merciless nizcala [ nizcala ] 41. 14. motionless niyavAvaDa [ nityavyApRta ] 65. 11. always engaged nizce? [ nizveSTa ] 61. 4. without activity nijuddha | niyuddha ] 60. 24. fight nijjAmaga [ niryAmaka ] 38. 6. a sailor nijjia [ nirjita ] 18. ___1. conquered nijjhara [ nirjhara ] 43. 18. a spring niya [ nirdaya ] 43. 20. violent, cruel nippaJcavAya [ nimpratyavAya ] 73. 1. without an obstacle nidA [ nidrA ] sleep niddesa [ nirdeza ] 28. 2. ____ a thing shown, order niSphala [ niSphala ] 19. 24. vain, useless -nippheDiya [ D. ] 72. 9. : destroyed nibandha [ nirbandha ] 27. 20. importunity Wnibbhaccha [ ni+ma] 57. 16. to disre gard nibbhara [ nirmara ] 5. 2. full of nibhaccha [ ni+bhars ] 6. 19. to rebuke nimiya [ D. nyasta ] 16. 9. place nimIliya [ nimIlita ] 14. 6. closed nimmala [ nirmala ] 44. 7. pure

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nimmAa [ nirmAyaH ] 5. 10. clever (N.) miya [ nija ] 3. 6. one's Own niyaDi [ nikRti ] 45. 16. deceit niyatta | nivRtta ] 60. 6. returned niyatiya [ nivartita ] 10. 8. brought back niyamba [nitamba ] 44. 8. a jutting rock niyara [ nikara ] 17. 4. a collection niyaraNa [D] 51. 17. forfeiture, puni* shment niyaya [ nijaka ] 14. 23. one's own niyANa [nidAna ] 12. 21. a cause niraiyAra [ niraticAra ] 58. 14. without transgressions niratthaa [ nirarthaka ] 7. 3. useless 96 niraya 62. 18. a hell niravarAha [ niraparAdha 181. 6. guiltless nirIha 57. 18. one without desires nirAgaraNa [ nirAkaraNa ] 6. 18. removal / nirumbha [ ni+ru ] 23. 25. to block nivasagga [ nirupasarga ]59. 14, without cala - mities / nirUva [ ni+rUpay ] 52. 13. to examine nirUviya [ nirUpita ] 19. 12. observed nilajja [ nirlajja ] 51. 13. shameless / nivaDa [ ni+pat ] 13. 19. to fall nivaNNa [ D. niSaNNa 147. 1. sat nivasaNa [ nivasana ] 4.18. dress nivaha 20 2 collection

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nivAya [ nipAta ] 9. 4. / a downward fall niviTTha [ niviSTa ] 37. 10. situated - nivea [ ni+veday ] 8. 4. to inform niveia [ nivedita ] 5.6. mentioned nivezya [ nivedita ] 61. 6. was informed nivvava [nirvAphya] 48.4. to cool down - nivvAsa [ niH+vAsay ] ___52. 18. to banish nivvAsiya [nirvAcita ]83. 5. banished nivvua [ nivRta ]33. 12. happy nivvuDa ] nirvRti ] 8. 2. happiness nivvui [ nivRtti ] 57. 6. pacification of activity nivveya [ nirveda ] 9. 18. dejection nissaMsaya [ niHsaMzaya ] 22. 4. doubtless nisiya [ nizita ] 31. 16. sharp nissesa [ niHzeSa ] 31. 8. all nihaNiyavva [ nihantavya ] 71. 8. should be destroyed nihaya [ nihata ] 80. 3. fixed nihANa [ nidhAna ] 57. 18. a place nihAya 43. 11. a colle ction - nihAla [ ni+mAlaya ] 25. 13. to observe nihiya [ nihita ] 3. 6. ... .placed nIma [ nIta ] 26. 4. led nINi [ nIta ] 25. 14. led (N.) 1 nIlara [ niH+sa] 6. 10. to go out nIsara [niH+sAray ] 36.

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14. to take out ] 23. 20. to come out / nIsara [ ni: + nIsasa [ nis+zvas ] 19. 7. to sigh nIsAsa [ niHzvAsa ] 21. 1. a sigh nIsesaM [ biHzeSaM ] 64. 4. fully nIhAra 44. 6. dew, snow ne [ nI ] 27. 6. to lead mejara [ nUpura ] 3. 4. an anklet [sneha ] 68. 16. love nehA [ snehAla ] 3. 7. affectionate pakSa [ pac ] to cook 22. 4. paha [ prati ] 49. 13. towards paTTha [ praviSTa ] 22. 17. entered paThThAviya [ pratisthApita ] 5. 98 9. fixed, settled paidiNaM [ pratidinaM ] 5.21. always paidiyaha [ pratidivasa ] 16. 20. each day paidivasaM [ pratidivasa ]71. 1. always paina [ pratijJA ] 19. 26. a vow parikka [D] 48. 6. solitude, a lonely place de. nA. 6.71 pAsa [ pra+vizU ] 20. 2. to enter paI [ pradIpa ] 32. 1. a lamp paNa [ praguNa ] 72. 14. recovered, became all right pautta [ prayukta ] 70. 2. used paumanAha [ padmanAtha ] 63. 19. the name of a Tirthankara paumAsaNa [ padmAsana ] 4.

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17. a lotus-seat paura [ paura ] 7. 12. a citizen papasa [ pradeza ] 65. 13. a place paoa [ prayoga ] 22. 1. application paoya [ prayoga ] 55. 22. use paoyaNa [ prayojana ] 14. 14. object paosa [ pradveSa ] 59. 22. malice ohara | payodhara ]4.19. breasts pakka [ pakka ] 38. 23. ripened; heated paktra [ pakSa ] 7.8. side pakkha [ pakSa ] 9. 6. a wing pakkhasandhi [ pakSasa nvi ] 15. 1 the day that joins two halves of the month i. e. the 99 15th of the dark half of the month pakhAlaNa [ prazAsana ] 10. 23. washing pakkhiva [ pra+kSip ] 28. 21. to throw pagAra [ prakAra ] 64.4. a way paGkaya [ paGkaja ] 10. 12. a lotus pacaa [ pratyaya ] 49.24. a proof paJcaia [ pratyayita ] 26. 11. trusted pazcaula [ paJcakula ] 52. 5. a commission of principal citi zens paJcakakhAa [ pratyAkhyAta ] 70. 2. given up for lost pazcanta [ paJcatvaM ] 9. 12. death pacanta [ pratyanta ] 59. 1. a border

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100 paJcabhinnAsa [ pratyabhijJAta ] 18. 10. recognised paJcaya [ pratyaya ] 10. 1. confidence, sure ness pajjaliya [prajvalita ] 32. 1. burnt pajjavasANa [ paryavasAna ] 44. 23. end pajjAlia [ prajvAlita ] 82. 11. burnt paTTaviya [prasthApita] 20. 8. sent paTTi [ pRSThi ] 13. 5. back paDa [ pat ] 76. 5. to fall paccavayAra [pratyapakAra / 34. 22. ingrati tude paccuvekkhiya [ pratyavekSita] 36. 7. examined paccoNi[D. sammuravAgamana] to come forth de. nA. 6. 24 pacchA [ pazcAt ] 30. 7. afterwards pacchAima [ pracchAdita ] 4. 19. covered pacchANuyAva [ pazcAdanutApa ] 82. 5. repentence pacchAyAva [ pazcAttApa]62. 19. repentence pacchimA [ pazcimA ] 75. 2. last pajjanta [paryanta ] 57. 3. end paDaa [ paTaka ] 72. 1. cloth paDaNa [ patana ] 45. 12. falling paDaNIya [pratyanIka] 60. 5. an adversary paDaha [ paTA ] 31. 17. a drum paDikUla [ pratikUla ] 25. 16. adverse paDikUlayA [ pratiklatA ] 39. 20. adverse nature paDiccha [ prati+kSa ]

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40. 21, to wait for paDiniyatta [ pratinivRtta] 11. 6. returned [ pratipUjita ] 55. 6. honoured in turn paDipUia paDibaddha [ pratibaddha ] 19. 12. bound paDibohia [ pratibodhita 1 15. advised paDiyohiyavva [pratibodhitavya ] 67. 22. should be awakened ~ paDibujjha [ prati+budhU ] 67. 11. to awaken paDimA [ pratimA ] 32. 8. an idol paDimA [ pratimA ] 78. 20. an observance paDiya [ patita ] 17. 12. fallen paDivakkha [ pratipakSa ] 70. 19. a thing opp* osite 101 paDivajja [ prati+pad ] 13. 14. to happen paDivajja [ prati+pad ] 66. 22. to adopt paDivattI [ pratipatti ] 55. 6. respect paDivanna [ pratipanna ] 49. 1. become, made, produced paDivAla [ prati+pAlay ] 45. 1. to wait for paDisya [ pratizruta ] 5. 3. trusted paDisotta [ pratisrotaH ] 38. 5. up the stream; against the cur rent paDiya [ pratihata ] 20. 17. acting as an obstruction paDihA [ prati+bhA ] 34. 2. to appear paDihAra [ pratihAra ] 55. 21. an attendent paDa [ paTu ] 31. 17. active

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paDha [ paTha ] 11. 19. to repeat paDama [ prathama ] 60. 7. first paDhamAbhAsI [ prathamabhASin ] 3. 7. one who speaks first, friendly paNaiNi [ praNayinI ] 37. 7. wife, beloved paNaipatthaNa [ praNayiprArthanA ] 37. 5. the request of the needy paNa [ praNaSTa ] 10. 23. destroyed paNama [ pra+nam ] 28. 9. to salute to bow down paNaya [ praNaya ] 12. 11. request paNaya [ praNaya ] 44. 4. love paNassa [ pra+nazU ]11. 15. to perish paNAmiya [ praNAmita ] 10. 11. bent 102 papta [ prApta ] approached 5. 5. panta [ patra ] 14. 8. a leaf patta [ pAtra ] 23. 16. a fitting individual pattaya [ patraka ] 8. 14. a document pattayAla [ prAptakAla ] 6. 19. fitting to the OCCASION pattI [ patnI ] 70. 6. a wife patteyaM [ pratyekam ] 8.10. to each one / pattha [ pra+arthay ] 9. 24. to request patthaNA [ prArthanA ] 33.15. a request patthiya [ prasthita ] 30. 20 started patthuya [ prastuta ] 51. 12. conducted, begun pantha [ pathin ] 28. 9. a road pabhAva [ prabhAva ] 10. 21. power

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[ pramattatA ] 59. 19. the objectio nable behaviour pamattayA pammaa [ pramAda ] 26. 22. a careless act pamANa [ pramANa ] 8. 3. authority pamuha [ pramukha ] 17. 19. headed by; 29. 3. front muha [ pramukha ]56. 19. and others pamoa [ pramoda ] 67. 15. joy paya [ pada ] 11. 11. a syllable paya [ pada ] 23. 6. a step paya [ pada ] 64.11a place paTTa [ pravRta ] 43. 21. proceede 1, began paTTAbhi [ pravartita ] 19. 15. made to proceed, sent 1 payaDa [ prakaTay ] 8. 103 12. to reveal payanta [ pravRtta ] 6. 1. taken place payampia [ prakampita ] 82. 18. trembled payara [ prakara ] 18. 2. a collection payANa [ pradAna ] 15. 21. giving payANa [ prayANa ] 82. 1. going payANaya [ prayANaka ] 8. 22. a measure of distance payANaya [ praNAyaka ] 9. 2. going payANusArI [ padAnusArin ] 5. 11. one who remembers the whole unknown sentence if the first syllable is repeated (N.) payAra [ prAkAra ] 44. 6. the surrounding mound

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payAsa [ prakAza ] 25. 20. light payAsa [ pra+kAza ] 37. 1. (causal) to make bright paracakka [ paracakra ] 12. 22. a hostile army parata [ prarakta ] 31. 1. attached parattha [ parArtha ] 12. 10. benefit; 31. 16. high object; 37. 4. another's object parapuTTha [ parapuSTa ] 17. 1. a cuckoo paramattha [ paramArtha ] 56. 9. the highest object paramatthao [ paramArthataH ] 27. 21. truly parammuha [ parAGmukha ] 4. 3. with face turned away from / parANa [ parA + A + nI ] 30. 6. to take away 104 parAyatta [ parAvRtta ] 32. 22. covered, overpowered parAhINayA [ parAdhInatA ] 12. 3. dependence on others pariosa [ paritoSa ] 31. 7. satisfaction pariosia [ paritoSita ] 7. 2. made satisfied / parikappa [ pari+kalp ] 57. 23. to form / parikkha [ pari + IkSU ] 50. 1. to examine, to test parikkSaNa [ parIkSaNa ] 57. 15. test parigaya [ parigata ] 63.11. surrounded paricatta [ parityakta ] 29. 7. abandoned / paricaya | pari+tyaj ] 24. 9, to abandon parizcAa [ parityAga ] 78. 16. abandonment

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105 pariccAya [ parityAga ] 57. ___13. abandoning paricia [ paricita ] 41. 5. familiar pariNaa [ pariNata ] 7. 8. ripe pariNai [ pariNati ] 10. 15. a result pariNIya [ pariNIta ] 5. ___19. married parituha [ parituSTa ] 5. 7. satisfied paribbhamantI [parinAmyantI] 83. 5. wandering parimiya [ parimita ] 14. ____4. covered over pariyaNa [ parijana ] 14. 12. a servant pariyariya [ paricarita ] 31. 16. surrounded pariyAyantara [ paryAyAntara ] 77. 2. in another form parivaDiva [ paripatita ] 39. 12. fallen parivAriya [ parivArita ] 8. 15. surrounded + parivAla [ paripAlay ] 57. 22. toobserve parivAlijjamANa [ paripA lyamAna 1 73. 8. being followed pariveDhiya [ D. pariveSThita ] 44. 13. surroun ded parivesaNa [ pariveSaNa ] 65. 15. serving parisakaNa [parivaskana] 21. 4. walking parisaDiya [ parizadita ] 30. 25. eaten by worms + parisaMThava [ pari+ sthApAy ] 49. 12. to leave, to console parissama [ parizrama ] 44. 2. exhaustion parisuka-[ parizuSka ] 69. . 18. dried parihariya [ parihata ] 3. 1. free from

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106 parihiya [ parihita ] 30. 18. worn, put on parihutta [ paribhukta ] 43. 6. enjoyed parovayAra [ paropakAra ] 4. 5. benevolence parovia [ prarodita ] 70. 7. wept palavidha [ pralapita ] 69. 5. weeping pallala [ paravala ] 17. 5. _a pool palANa [ palAyata ] 20. fled away palAsa [ palAza ] 22. 9. a kind of tree palitta [ pradIpta ] 48. 4. burnt pallIvai [ pallIpati ] 12. 20. the master of the village paloiya [ pralokita ] 21. 22. observed pavajja [ pra+ ] 57. 21. to renounce the world pavana [ prapanna ] 15. 18. endowed with pavara [ pravara ] 35. 23. excellent pavahaNa [ pravahaNa ] 37. 16. a boat pavvA [ parvata ] 9. I2. a mountain pavvaima [ pravrajika ] -59. 9. became a re cluse pavvaiga [ pravajika ] 57. .....24. a recluse pavvAya | D. ] 68. 13. faded pavvAviya [ pradrAjita ] 63. 7. made to take renunciation pavAla [ pravAla ] 77. 2. creepers blades pavAhia [ pravAhita ] +0. 26. thrown into the stream paviTTa [ praviSTa ] 60. 7. entered

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107 pavitthiNNa [ pravistIrNa ] 6. | ___15. spread paviyambhiya [ pravijRmbhita ] 32. 2. increased V pavisa [ pra+vizU ] 4. ___22. to enter pavesa [ praveza ] 6. 6. entrance pasattha [ prazasta ] 37. 16. praise-worthy pasara [ prasara ] 4. 13. extent - pasaMsa [ pra+zaMsU ] 58. 9. to praise pasaMsia [ prazaMsita ] 36. 15. praised pasA ! prasAda ] 16. 3. favour pasAyaNa [ prampadana ] 44. 4. pleasing - pasAha [pra+sAdhayU ] 59. 2. to chastise pasAhaNa [ prasAdhana ] 59. 1. chastising pasiddha [ prasiddha ] 51. 10. brought forward pasIya [ pra+sad ] 40. 21. to be pleased pasutta [ prasupta ] 21. 10. slept pasUa [prasUta ] 36. 19. born pasai [ prasUti ] 5. 5. birth pasUya [ prasUta ] 5. 5. gave birth pahaTTa [ prahRSTa ] 60. 13. gladdened pahANa [ pradhAna ] 13. 13. principal, chief pahANabhAvao [pradhAnabhAvataH] 70.24. principally pahAra [ prahAra ] 10. 9. a wound pahorIkaa [prahArIkRta ] 10. 8. being wo unded pahAva [ prabhAva ] 10. 22. power - pahUya [ prabhUta ] 7. 20. much

Page #351
paMkaya [ paMkaja ].60. 13. a lotus pAa [ pAda ] 54. 16. a foot pAia [ pAyita ] 46.25. made to drink pAusa [ prAvRS ] 4. 8. rainy season / pIDa [ pAtay ] 68. 23. to make fall pADia [ pAtita ] 38. 16. ignited, kindled debatA pAyo. pANa [ prANa ] 10. 9. self, soul pANa [ pAna ] 20. 19. drinking pANa [D] 26. 10. a chandala pANavitti [ prANavRtti ] 10. 11 the supporting of life pANi [ prANin ] 10. 16. living beings pANiNa [ prANin ] 25.2. an animal 108 pAya [ pAda ] 4. 10 foot pAya [ prAyaH ] 7. 4. alo most pAyava [ pAdapa ] 11. 8. a tree pAyavagamaNa [ pAdapopagamana ] 83. 10. (N.) pAyAra [ prAkAra ] 31. 11. a rampart pAyAla [ pAtALa ] 28.21. the nether world pAraddha [ prArabdha ] 10. 3. commenced pAraddhI [ pArarddhi ] 14.21. hunting pAraloiya [ pAralaukika ] 70. 20. of the next world pAriosiya [ pAritoSika ] 5. 7. a reward. a present pArijAa [ pArijAtaka ] 4. 7. a kind of flower

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109 | - pArIya [ pass pAryate] 23. 18. can - pAla [ pAlay ] 4. 15. to spend - pAva [pra+Ap ] 8. 20. to obtain pAva [ pApa ] 56. 18. a sin pAvakamma [ pApakarma ] 51. ___13. one who does a sinful act pAvia [prApita ] 22. 24. brought pAvidha [ prApita ) 42. 10. made to arrive pAsa [ pArzva ] 30. 24. a side pAsa [ pAzaka ] 47. 3. a noose pAsavaNa [ prasravaNa ] 28. 13. to pass urine, to make water pAhuDa [ prAbhUta ] 24. 13. a present pAhuNaya [ prAghurNaka ] 60.. 2. a guest pAheya [ pAtheya ] 16. 6. the food for the journey pi [ api ] 18. 2. even piaMgha [ priyaMvada ] 3. 6. ___sweet-speaking piA [ priyA ] 43. 8. ..a beloved piidivasa [ pitRdivasaka] 65. 14. an anniversary of the father's death piu [ pitR ] 13. 13. father piThuA [ pRSThataH ] 7. 5. from behind piomuha : [ pRSThatomukha ] 20. 12. with face turned back piNDiya [ piNDita ] 31. 15. collected together pittiya [ paitrika 1 83. 14. belonging to the same family piya [ priya ] 25. 23. dear

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110 - piya [ pA=pin ] 22. 11. to drink piyayamA [ priyatamA ] 14. 14. beloved piyA [ pitR ] 56. 17. father piyAmaha [ pitAmaha ] 5. 9. grand-father piva [ api+iva ] 4.7. just like pivAsA [ pipAsA ] 21. 12. thirst pivIliyA [ pipIlikA ] 18. 2. an ant pisAya [ pizAca ] 31.7. a kind of ghost pisuNiya [pizunika* D. ] 23. 9. suggesting pIi [ prIti ] 83. 2. love poI [ prIti ] 4. 6. love pIDa [ D. pITha ? ] 44. 13. a hedge ( ? ), a lower part (?) povara 41. 21. fat, thick puccha [ puccha ] 31. 3. a pucchAva [pRcchU causal ] 61. 16. to get asked pucchiya [ pRSTa ] 18. 7. asked pujja [Y 23. 7. pass, to be fulfilled puTTa [ puSTa ] 17. 1. nou rished puTTa [ puSTa ] 72. 6. plea sing puDaya [ puTaka ] 22.9.8 hollow made by folding puNNa [ puNya ] 11. 16. merit puNNodaa [ puNyodaya ] 59. 3. the rise of merits putta [ putra ] 5. 3. a son purao [ purataH ] 62. 9. in front of, before purassara [ puraHsara ] 45, 7. speaking purohiya [ purohita ] 59. 16. a chaplain tail

Page #354
purisa [ puruSa ] 3 7. a man purisayAra [ puruSakAra ]39. 21. human effort pulaia [ pralokita ] 49. 19. was looked at puvva [ pUrva ]6. 22. former puvva [ pUrva ] 8. 17. East puvvapurisa [ pUrvapuruSa ] 37. 6.an anscestor, a forefather puvvava [ pUrvarUpa ] 62. 18. a previous form puvvavAsaNA [ pUrvamAsanA ] 67. 13. the impression of the previous birth pUa [ pUjA ] 42. 4. worship pUiya [ pUjita ] 16. 6. given respect pUgaphalI [ pUjA ] 41. 19. a creeper of betel-nuts pUyA [ pUjA ] 30. 17. worship 111 peccha [ pra+IkSU ] 15. 11. to see pecchaNaya [ prekSaNaka ] 66. 11. a show 'pecchiNI [ prekSiNI ] 56. 9. seeing pellia [D] 23. 1. vigor pursued ously / pesa [ + ] 30. 16. to send pesia [ preSita ] 26. 19. sent poNDariya [D] 31. 14. a tiger pAiyalacchI. poyaddhaa [ potArdhaka ] 39. 2. the half of the ship poyaa [ potaka ] 9. 7. a young one porusa [ pauruSa ] 8. 12. manhood porusI [ pauruSI ] 71. 2. a time or quarter denoted by a human shadow (N.)

Page #355
112 pharusa [ pakSa ] 25. 23. rough kalaga [ phalaka ] 38. 9.a plank phaMsa [sparza ] 4. 19. touch phAsuya [ spArzaka ] 56. 11. clean phiDiya [ D.] 17. 3. destroyed phuDa [ sphuTaM ] 49. 15. clear phulla [ puSpa ] 35. 18. a flower /pheDa [ D. ] 64. 13. to break -phoDAva [ sphoTaya ] 52. 13. get broken bailla [ balIvarda ] 77. 5. . bahuga [ bahuka ] 53. 13. much bahumaa [ bahumata ] 4. 2. much-liked bahumanio [ bahumata ] 37. 11. well-received bAlakayalI [ bAlakadalI ] 44. 12. a young plantain plant bAlaya [ bAlaka ] 61. 10. a child bAha [ bASpa ] 19. 1. . tear bAha [ bAhu ] 42. 1. a hand - vAha [ bAdh ] 26. 1. to trouble bAhiriyA [bAhyatA ] 82. 12. exterior bAhiM [ bahiH ] 52. 6. outside biya [ dvitIya ] 21. 11. second bIbhaccha [ bIbhatsa ] 31. 15. terrible bull. banda 18. 4. prisoners bandi [ bandin ] 55. 19. a prisoner bahira [ badhira ] 70. 11. deaf vahirAviDa [ badhiravRtti ] 60. 11. deafness

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bIya [ bIja ] 64. 4. a seed bIha [ bhI ] 82. 20. to fear bohiya [ ghoSita ] 17. 15. awakened bodI [ bodhi ] 58. 8. knowledge bhaa [ bhaya ] 12. 22. fear bhakkhaNa [ bhakSaNa ] 35. 16. eating bhagavas [ bhagavatI ]32.16. a divine lady bhagga [ bhagna ] 20. 21. broken bhajjA [ bhAryA ] 83. 14. a wife bhaNDa [ bhANDa ] 8. 10. merchandise bhaNDa [ bhANDa ] 23. 1. a vessel bhaNDAria [ bhANDAgArika ] 54. 13. a trea surer bhaNiya [ maNita ] 6. 7. spoken 10 113 bhattAra [ bhartR ] 24. 8. a husband bhai [ bhadra ] 13. 17. good man a bhamaDiya [ bhrAnta ] 63. 15. wavered (N.) bhamanta [ bhramat ] 21. 2. wandering bhayavai [ bhagavatI ] 20.6. divine goddess bharAviya [ bharita ] 16. 18. filled bhariya [ mRta ] 19. 1. filled bhaviyavvayA [ bhavitavyatA ] 5. 18. fate bhAtha [ bhAga ] 6. 5. a part bhANDAra [ bhANDAgAra ] 8. treasure 15. a house bhAyaNa [ mAjana ] 29. 14. a receptacle mAyA [ bhrAtA ] 73. 15. a brother

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bhAraha [ bhArata ] 3. 1. India bhAriyA [ bhAryA ] 4. 12. a wife bhAvao [ bhAvataH ] 73. 20. in sense bhAvaNA [ bhAvanA ] 57.20. a mental trend bhAvaNA [ bhAvanA ] 78. 23. a sort of aid for the observance of Vratas (N.) [ bhAvajJatA ] 9. 10. the under bhAvannuyayA standing of sentiments bhAvia [ bhAvita ] 57. 20. influenced 50. 5. made prone bhAsa [ bhAS ] 49. 4. to speak bhAsia [ bhASita ] 48. 24. speaking bhiuDI [ kuTI ] 28. 26. a brow 114 bhikkhA [ bhikSA ] 60.1. begging bhikkhu [ bhikSu ] 79.17. a mendicant bhIya [ bhIta ] 60. 8. alarmed bhIruttaNa [ bhIrutva ] 12. 11. fear, apprehension bhIruyattaNa [ bhISatva ] 61. 13. fear bhIsaNaya [ bhISaNa ] 17. 11. terrible bhua [ bhuja ] 6. 21. a hand aftar [ bubhukSita ] 22. 73. hungry bhujja [ bhuj ]63. 9. to enjoy bhuta [ bhuta ] 35. 21. eaten bhuyaga [ bhuyaga ] 19. 21. a serpent bhuyaGga [ bhujaMga ] 41. 13. a kind of demigods; a serpent

Page #358
115 bhuyaMga [ bhujaMga ] 52. 18. | a rogue bhuyaMgama [ mujaMgama ] 18. 2. a serpent bhuyA [ bhuja ] 69. 18. a hand bhUya [ bhUta ] 31. 6. a. ghost merava [ bhairava ] 72. 3. terrible bhoja [ bhoga] 63. 9. en joyment bhoi [ bhavatI] 25. 7. her ladyship bhoyaNa [ bhojana ] 10. 11. food mai vimmama [ mativibhrama ] 47. 8. confusion of intellect maIya [ madoya ] 40. 9. my. mauha [ mayUkha ] 44. 7. a ray magga [ mArga ] 6. 15. a road, a way magmao [ D. pazcAt ]10. 7. behind maggia [ mArgita ] 54. 12. was asked maggiya [ mArgita ] 70. 15. asked for maGgula [ D. ] 47. 13. evil de. nA. 6. 145 maJcaloya [ martyaloka] 25. 2. mortal world maccu [ mRtyu ] 29. 4. death macchara [ mAtsarya ] 4. 6. maa [ mRta ] 47. 5. dead mai [mati ] 11. 16. intellect mahanda [ mRgendra ] 83. 7. a lion maharA [ madirA ] 47. 19. Wine mailaNa [ D. mAlinya / _____15. 16. tarnishing pride majjAra [ mArjAra ] 65. 16. a cat

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116 manjiya [ mAdita ] 46. 24. was intoxic ated with wine majya [ madhya ] 17. 9. the middle maNaDalagga [ D. ] 33. 2. a sword maNDava [ maNDapa ] 56. 6. a bower maNuyattaNa [ manujatva ] 58. 1. manhood maNoraha [ manoratha ] 23. 8. a desire mattA [ mAtrA ] 73. 3. a measure mahaSa [ mArdava 1 25. 21. softness manta [ mantra] 10. 20. an incantation manta [ mantrayU ] 80. 16. to tell mantajAva [ mantrajApa ] 82. 14. the repetition of incantations - manna [ man ] 7. 17. to believe V mana [ man ] 28. 16. to think mamma [ marman ] 55. 10. vitals maya [ mRga ] 16. 20. a deer maya [ mada ] 47. 2. in toxication mayaNa [ madana] 6. 1. the god of love mayaNAha [ mRganAtha ] 17. 3. a lion mayaranda [ makaranda ] 41. 16. pollea mayala [ D. malina] 72. 22. dirty mayahara [ mahattA] 26. 18. a leader maraNadhammINa [ marakavarman ] 56. 20. one fated to die malavAhi [ malavyAdhi ] 70. 12. the disease of piles masANa [ zmazAna ] 26. 20. a cemetary

Page #360
maha [ mahat ] 17. 15. big mahagghaya [ mahArha ] 36. 24. of great value mahaggheya [ mahAI ] 54.12. costly mahaNNava [ mahArNava ] 38. 5. a great ocean mahantaa [ mahatka ] 6. 16. a head-man mahayara [ mahattara ] 26. 15. leader mahala [ mahat+la ] 35. 23. big mahAmahala [ mahat + mahat+la ] 43. 15. very big mahAsAvaga [ mahAzrAvaka ] 62. 3. a great believer mahiyala [ mahItala ] 41. 15. the surface of the earth mahiliya [ mahilikA ] 50. 3. a woman mahisa [ mahiSa ] 20. 20. a buffalo 117 mahisI [ mahiSI ]82.10. a queen mahIruha 42, 3 a tree mahu [ madhu ] 3.4. wine mahu [ madhu ] 42. 5. honey mahuyara [ madhukara ] 4. 20. a bee mahura [ madhura ] 29. 3. Sweet mahasava [ mahotsava ] 6. 1. a great festival mahoyara [ mahodara ] 70. 15. the big belly mahosahi [ mahauSadhi ] 10. 18. a great herb maMsa [ mAMsa ] 22. 4. flesh mAitthANavijjA [ mAtRsthA afaan 72, 2. the lore of assigning places to the goddesses mAindra [ mAkanda ] 16.23. a name of a tree mAindajAla [ mAyendrajAla ] 56, 18. illusion

Page #361
118 and magic show mAula [ mAtula ] 30. 7. a materoal uncle mANusa [ mAnuSa ] 77. 12. belonging to men mAyA 26. 22. a deceit mAyA [ mAtR ] 25. 20. mother mAyAvAhi [mAyAvyAdhi ] 72. 9. a false disease miu [ mRdu ] 4. 19. ten der micchatta [ mithyAtva ] 64. 10. a false belief mitta [ mitra ] 4. 13. a friend, the sun milANa { mlAna ] 63. 11. withered milAya [ mlAna ] 21. 14. withered miliya [ mIlita ] 6. 5. met mihuNa [ mithuna ] 41. 20. a pair muia [ mudita ] 20. 19. glad muka [ mukta ] 25. 10. set free mucchA [ mUrchA ] 14. 6. swoon mujjha [ muha ] 57. 22. to be perplexed muTTha [ muSTa ] 79. 14. stolen muNa [ D. jhA] 10. 6. to know muttAvalo [ mukAvalI ] 4. 19. the necklace of pearls muttAhala [ mukAphala ] 16. 1.a pearl muttimanta [ timat ] 53. 2. incarnate mutthA [ mustA ] 41. 15. a kind of grass muddaGga [ mudrAMka ] 55. 13. the mark of the seal (N.) muddha [ mugdha] 20. 18. innocent

Page #362
muddiya [ mudrita ]8 14. given a seal muya [ muc ] 40. 13. to give up muraya [ muraja ] 43. 10. a drum mulla [ mUlya ] 39. 19. price musa [ muS ] 29. 19, to steal muha [ mukha ] 97. a face muddala [ mukhara ] 31. 1. noisy muhutta [ muhUrta ] 11. 8. a measure of time bhrUNa [ mona ] 66. 22. silence mUyaga [ mUka ] 66. 13. mute mUlaya [ mUSaka ] 25. 19. a mouse meNi [ medini ] 38. 2. the earth degmeta [ mAtra ] 11. 8. only 119 mesa [ meSa ] 31. 3. a sheep mehAvalI [meghAvalI ] 4. 8. a cluster of clouds / moa [ muc ] 62. 20. to be free mokkhaNa [ mokSaNa ] 16. 4. release moggara [ mudgara ] 56. 2. a wooden hammer motavva [ mokavya ] 39.22. should be given up motiya [ mauktika ] 32. 3. a pearl / moyAva [ mocayU ] 15. 12. to get released mola [ mUlya ] 8. 11. price mosa [ moSa ] 24. 9. the stolen things mohaNI [ mohinI ] 24. 25. making the magical influence [ca] 4. 14. and Na [jana ] 495 a man

Page #363
120 rayaNAyara [ ratnAkara ] 42. 1. an ocean yANa [ ] 13. 13. to know raa [ rajas ] 31. 8. dust raha [ rati ] 61. 12. love raiya [ racita ] 32. 3. formed raisuha [ ratisukha ] 41. 20. amorous pleasures rakkha [ rakSu ] 28. 1. to protect rakkha Na [ rakSaNa ] 14. 14. protection rakkha sa [ rAkSasa ] 31. 7. a demon raksasi [ rAkSasI ] 28. 24. a demoness rajjiya [rajita ] 43. 17. coloured ratta [ raka ] 32. 33. red ramaNijja [ ramaNIya ] 17. 2. attractive raya [ rata ] 3. 5. eng. rossed in rayaNa [ ratna ] +. 18. a jewel rayaNI [ rajanI ] 4. 16. a night rayAyAsa [rata + mAyAsa ] 43. 20. the strain of love-sports riyAvaya [ racaya ] 30. 19. to get arra: nged rasaNAkalAva [ rasanAkalApa] 4. 18. a girdle rasAyala [ rasAtala ] 25. 19. the nether world raha [ratha ] 6. 2. a chariot rahiya [ rahita ] 3. 2. without rAma [ rAjan ] 49. 13. a king rAyaula [ rAjakucha ] 26. 4. a royal palace rAyakula [ rAjakula ] 49. 25. a royal court

Page #364
121 rAyanta [ rAjat ] 17. 4. shining rAyaputta [ rAjaputra ] 59. 15. a prince rAyamagga [ rAjamArga ] 26. 5. a main. road rAyahaMsa [ rAjahaMsa ] 41. 17. royal swan rAyA [ rAjanU ] 9. 22. a king rittha [ rikya ] 40. 17. wealth, property rukkha [ vRkSa ] 20. 15. a tree . ruJjiya [ saJjita ] 17. 3. a roar 1 rujjha [rudh ] 10. 23. to check, to heal / ruNTa [ D. ] 4.20. to bum - ruya [ rud ] 12. 17. to weep ruhira [ rudhira ] 14. 3. blood rUva [ rUpa ] 4. 12. bea uty 11 rUvavaha [ rUpavatI ] 45. 21. beautiful rUviNi [rUkminI ] 9. 23. the name of the queen of Krishpa reha [D] 32.6. to appear beautiful roya [ roga ] 64. 13. a disease /rova [ rud] 15. 4. te weep rosa [ roSa ] 17. 20. anger lakkha [ lakSa ] 8. 10. a lac 1 lakla [ lakSa ] 14. 11. to observe lagga [ lagna ] 10. 6. chased; 23. 21. attached, closely following lajjAvaNijja [lajApanIya] 48. 8. bringing shame . lajjia [ lajjita ] 7. . 13. ashamed

Page #365
122 laddha [ labdha ] 12. 2. obtained lambiya [ lambita ] 39. 5. put down layA [ latA ] 56. 6. a creeper 1 laha [ labhU ] Il. 22. to obtain lahuM [ laghu ] 15. 22. quickly lAha [ lAma ] 28. 16. acquisition liMgiNa [ liMgin ] 79. 18. one possessing the signs of a recluse lutta [ lupta ] 21. 2. destroyed lUDaNa [ luMTana ] 35. 15. plundering lehavAhaa [lekhavAhaka ] 32. 23. a messenger loga [ loka ] 57. 24. world + loTTAva [ loTaya 1 72. 3. made to wa llow lotta [lotra ] 26. 7. sto len things loppa [lupa ] 54. 8. to transgress, to break loya [ loka ] 56. 15. a world, people loyaNa [ lovana ] 19. 1. an eye loyavAa [ lokavAda ] 54. 23. a talk among people lolua [lolupa] 70. 17. greedy loha [ lobha ] 25. 22. greed vaiyara [ vyatikara ]64. 5. an incident vairo [ vairin ] 25. 20. an enemy vaovatthA [ vayaH+avasthA ] 7. 8. age vakkala [ valkala ] 12. 15.

Page #366
a bark garment vaktrAya [ vyAkhyAta ] 83. 14. explained vagga [ varga ] 3. 7. group vaggha [ vyAghra ] 20. 19. a tiger a vagghI [ vyAghrI ] 28. 25. a tigress vazca [ D. vajra ] 18. 19. to go vaccha [ vatsa ] 48. 7. a term of affectionate address to one younger vacchala [ vatsala ] 13. 13. dear vajja [ vajra ] 28. 26. a thunderbolt vajjaNija [ varjanIya ] 29. 4. fit to be abandoned vajjanta [ vAdyamAna ] 15.4. being played upon 123 vajjAsaNI [ vajrAzani ] 73. 12. a thunderbolt vajjiya [ varjita ] 3. 2. abandoned vajjhatthAma [ vadhyasthAna ] 15. 4. the place for putting to death vaTTa [ vRt ] 25. 25. to be, to act g [ pRSTha ] 82. 20. surface vaDDha [ vRdh ] 57. 1. to increase vaNI [ vardhinI ] 47. 49. increasing vaNa [ vana ] 35 a forest, a collection vaNa [ draNa ] 14. 11. wound a aNakam [ vraNakarman ] 19.14. dressing of the wound aNadava [ vanadava ] 20. 15. a forest conflagration

Page #367
vaNNa [ varNa ] 12. 15. colour vahi [ vahni ] 28. 24. fire vatta [ vArtA ] 80. 15. a stcry, a matter battavva [ baktavya ] 7. 6. should be spoken vatthavao [ vAstavyata: ] 24.15. by habita tion vatthavvaga [ vAstavya ] 39. 8. an inhabitant vatthu [ vastu ] 53. 21. & thing vaddhAva [ causal vRdhU ] 36. 24. to increase vaNa [ vardhana ] 59. 21. increasing vandra [ vRnda ] 12. 16. a group vanbha [ D. ] 32. 5. a hide (1) (N.) vamAla [ D.] 31. 2. noisy 124 vammIha [ valmIka ] 31. 1. an ant-hill vaya [ vrata ] 66. 13. a VOW vayaNa [ vadana ] 4. 22. a mouth vayaNa [ vacana ] 7. 7. speech vayaNametta [ vadanamAtra ]62. 16. only the mouth vayaNijja [ bacanIya ] 73. 23. a calumny vayaMsa [ vayasya ] 10. 19. a friend vayaMsaa [ vayasyaka ] 56. 4. a friend varisa [ varSa ] 18. 17. year vallayA [ vallabhatA ] 15. 7. love valia [ valita ] 47.4. bent down vabatthA [ vyavasthA ] 4. 1. order

Page #368
vavatthApatya [yavasthApatraka ] 8. 11. a deed of agreement vavatthia [ vyavasthita ] 11. 12. happened; 51. 5. arranged vavasAya [ vyavasAya ] 34. 15. work, procedure vavasiya [ vyavasita ] 13. 10. made ready, done vavahAra [ vyavahAra ] 52.4. matter in question vasa [ vaMza ] 13. 19. under the influence of vasaNa [ vasana ] 82. 8. clothes vasaNa [ vyasana ] 28. 20. a difficulty vasaya [ vazaka ] 58. 6. under the sway of vasavatti [ vazavartin ] 25. 24. under the sway of 125 vasaha [ vRSabha ] 16. 22. a bull vasA [ vazA ] 32. 1. tallow, fat vaha [ vadha ] 26. 11. murder, killing vahuyA [ vadhU ] 66. 10. a wife bahU [ vadhU ] 32. 3. a wife, a woman vaMsa [ vaMza ] 75. 10. a bamboo vAia | vAdita ] 60. 16. music vADaya [ pATaka ] 26. 10. a street vANamaMtarI [ vyAnavyaMtarI ] 40.11. a kind of a demi-goddess; a demoness vANiyaga [ vaNij ] 52. 17. a merchant vANiyaya [ vaNij ] 26. 8. a merchant

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vAya [vAta ] 70. 21. wind vAyA [ vAcA ] 19. 25. speech; 54. 7. a promise vAra [ dvAra ] 23. 2. a door vAraa [ D. ] 22. 21. a cup, a pot vAraa [ vAraka ] 26. 16. a turn vAriya [ vArita ] 13. 10. checked vAla [ vAlay ] 6. 10. to turn about vAvaDa [ vyApRta ] 12. 16. occupied vAvatti [ vyAvRtti ] 28. 4. turning up, removal vAvanna [ vyApanna ] 68.10. died vAvAa [ vyApAdayU ] 26. 10. to kill vAvaia [ vyApAdita ] 13. 5. killed 126 vAvAra [ vyApAra ]60.24. activity vAvayaNa [ vyApAdana] 26. 16. killing vAsa [ varSa ] 3. 1. a country vAhara [ vi+A+ha ] 23. 11. to call out vAhi [ vyAdhi ] 64. 10. a disease vAhittA [ vyAhRtA ] 61. 5. called vAhiya / vAhita ] 38. 5. made to flow vAhI [ D. vAhino ] 12. 22, an army vi [ api ]6. 14. even viasia [ vikasita ] 56. 1. bloomed viia [ vidita ] 61. 13. known faquor faat 13. 24. given viuDia [ vikuTita ] 63. 14. destroyed

Page #370
viukta [ viyukta ] 8. 21. separated viuddha [ vibuddha ] 5. 1. awakened vioa [ viyoga ] 8:19. separation vioia [ viyojita 161. 1. disjointed vikkaya [ bikraya ] 16. 15. sale vikiNiya [ vikrIta ] 16. 13. sold vikkheva [ vikSepa ]44. 7. strong movement vigdha [ vighna ] 82. 11. an obstacle vighAyaya [ vighAtaka ] 82. 11. a destroyer vicitta [ vicitra ] 27. 19. strange vijja [ vidyA ] 9. 13. lore vijja [ vidyU ] 13. 15. to be vijjAhara [vidyAdhara ] 9. 127 5. a kind of demigods vijju [ vidyut ] 29. 3. lighting vijhava [ vidhyApay ] 57. 17. to extin guish vijjhavaNa [ vidhyApana ] 75. 12. extinguishing viTTAla [D] 83. 3. to pollute (N.) viDabbaNApAyaM [[viDambanAprAya ] 5. 21. almost of the nature of a degradation vitta [D] 16. 16. earned vittaya [ arjita D.] 49. 15. earned faca [D.] 7. 20. to earn viNa [ vinA ] 15. 15. without virs [ vinaSTa ] 39. 21. destroyed

Page #371
viNi [ vi+nis+i] 20. 16. to come out viNiggaya [ vinirgata 143. 18. come out vaNijjiya [ vinirmita ] 44. 13. defeated, over* powered viNivAya [ vinipAta ] 33. 11. a fall viNivitto [vinivRtti ] 56. 22. turning back vittI [ vRtti ] 10. 11. supporting fafa [fa] 30. 4. the maintenance vitthaka [ D. ] 6. 15. stopped, stood stand-still vitthara [vistara ] 19. 25. exuberance vitthaNNa [ vistIrNa ] 41. 18. extensive vitthiNNayA [vistIrNatA ] 6. 6. extensive ness 128 fag [ D. ] 58. 23. attacked vidAriya [ vidArita ]10. 23. cut off vidinna [vidatta ]19. 21. given vihANa [D] 63. 18. became dejected viddha 40 26. pierced vinya [ vRnda ] 16. 23. a collection vinnatta [vijJApita ] 16. 2. requested vinAa [ vijJAta ] 6. 16. known vinnANa [ vijJAna ] 60. 21. knowledge vinAsa [vinyAsa ] 7.7. arrangement binicchaa [ vinizcaya ] 47. 10. a determination vippaladda [ vipralabdha ] 15. 10. cheated, deccived

Page #372
129 * vipphura [vi+sphur ] 31.5. to Autter V vibhAja [vi+nAjU ] 4. 20. to shine vibhAa [ vibhAga ] 14. 11. a part vibhAgasaMpatti [ vibhAgasaM. prApti ] 16. 13. taking the part of the cost-price as profit (C.) vibhUi [ vibhUti ] 5. 18. prosperity vibhUsiya [ vibhUSita ] +.. 9. adorned vimaNadummaNa [vimanAdurmanas] 20. 9. dejected vimANa [ vimAna ] 68. 10. a Vimana heaven vimukka [ vimukta ] 17. 1. released vimutta [ vimukta ] 21. 1. released bimAia [ bimocita ] 27. 12 10. release vimhaya [ vismaya ] 55. 12. wonder vimhiya [ vismita ] 12. 21. astonished viya [ api+iba ] 4. 7. just like viyaDa [ vikaTa ] 31. 1. __uneven, steep viyaDDha [ vidagdha ] 44. 5. . clever viyappiya [ vikalpita ] 29. 24. inferred viyambhiya [ vijRmmita ] 25. 17. sport viyambhiya [vijRmita ] 63. 16. increased viyalayi [ vigalita ] 56. 11. dropped viyasiya [ vikasita ] 47. 4. opened * viyANa [vi+jJA] 19.2. to know viyAra [ vikAra ] 56.11. the change bro

Page #373
130 ught about by passions virasa 15. 4. unplea sing virAhaya [ virAdhaka ] 78. 3. a violater of the right thing V klikkhIbhava [ vila kSIbhU ] 54. 18. to take ill vilayA [ vanitA D.] 31. ___18. a woman vilaviya [ vilapita ] 63. ___18. wept bilasiya [ vilasita ] 27. 20. a freak villa [ D.] 32. 2. pure, fragrant cf. de. nA. 7. 88. vilitta [ vilipta ] 15. 3. besmeared ~ viluppa [ vi+lap ] 4. 9. to take away, to obliterate vivanna [ vipanna ] 22. . dead vivanna [ vipanna ] 38. 9. foundered, wrec ked vivara 43. 18. a hollow vivarIya [ viparIta ] 19. 23. contrary vivAga [ vipAka ] 64. 6. a result vivittayA [viviktatA ] 79. 15. solitude viviha [ vividha ] 4. 18. various vivega [ viveka ] 57. 14. a discrimination vihalanta [vihvalat ] 13. 1. pained vihava [vibhav ] 4. 6. pro sperity V vihIra [vi+dhIrayU ] 15. 19. to wait visa [ viSa ] 25. 17. poison Wvisajja [visRj ] 27.28. to release visajjia [ visRSTa ] 7. 7, made free, sent

Page #374
visaNNa [ viSaNNa ] 38.6. dejected visama [ viSama ] 17. 1. uneven visamatAla [ viSamatAla ] 60. 19. with uneven beats visaya [ viSaya ] 4. 13. worldy objects visasia [ vizasta ] 65. 17. killed visAa [ viSAda ] 38. 13. dejection visANa [ viSANa ] 35.1. a horn visAya [ viSAda ] 27.24. dejection visAraya [vizArada ] 7. 8. clever visumariya [vistRta ] 11. 10. forgotten visesa [ vizeSa ] 5. 4. plenty visesa [ vizeSa ] 70. 2. difference 131 'viha [ degvidha ] 20. 15. kind cihala [ bihvala ] 7. 2. miserable vihala [ viphala ]28. 16. fruitless vihava [ vibhava ] 20. 1. prosperity vidyAa [ vibhAta ] 10. 4. morning vihANa [ vidhAna 130. 15. ceremony vihANa [ vidhAna ] 62. 9. doing, making vihipuThavaM [ vidhipUrvam ]57. 8. according to proper rites viliya [ vibhUSita ] 4. 20. adorned vIia [ vyajita ] 19. 9. fanned vIijjamANa [ vIjyamAna ] 44. 7. being fannied vojia [ vyajita ] 33.

Page #375
132 vejayantI [ vaijayantI ] 9. 23. the banner of conquest vejja [ vaidya ] 69. 21. a physician veDhiya [ D. veSTita ] 17. 4. encircled vemANia [ vaimAnika ] 83. 13. a god dwelling in Vimana heaven veyaNA [ vedanA ] 10. 23. 23. fanned voyarAya [ vItarAga ] .61. 12. one who has abjured his passions i. e Mah avira vIatha [ vizvasta ] 17. 12. confident - vIsama [ vizram ] 38. 17. to rest vIsamaNa [ vizramaNa ] 11. 7. rest vIhiA [ vIthikA ] 41. 22. a grove vukkAra [ vutkAra ] 17. 2. noise vuTTi [ vRSTi ] 80. 11. rain vuttanta [ vRttAnta ]6. 16. account vea [ vega ] 11. 6. speed veia [ vedikA ] 44. 15. an alter vegahAriNI [ vegadhAriNI ] 37:19 controlling the speed pain veria [ vairin ] 24. 7. an enemy velAikkama [ velAtikama ] 65. 16. the pass ing away of time veloula [ velAkla ] 53. 6. an harbour velli [ D. vallo ] 12. 15. a creeper vesa [ veza ] 52. 8. a disguise, an attire vesara 14. 1. a mule

Page #376
133 vocchAmi [ vakSyAmi ] 83. 15. I shall speak 1 vola [ D. ] 31. 10. to pass through sa [ sva ] 8. 14. one's own saba [zata ] 28. 4. hundred sauNa [ zakuna ] 31. 2. a bird sauNNayA [ sapuNyatA ] 58. 7. the meritorio usness saunta [zakunta ] 31. 5. a bird (N.) sakka [pakya ] 32. 10. able - sakka [ zak ] 62. 12. to be able 1 sakkuNa [ zak ] 81. 14. to be able sagaggaya [ magadgada ] 48. 12. with chokes sagga [ kharga] 33. 4. heaven saJca [ satya ] 10. 20. true saJcaya [ satyaka] 47. 9. truth sAhisandhI [ satyAbhisa dhin ] 81. 22. of true promise sachaha [ sadRkSa ] 21. 3. similar sajjha [ sAdhya ] 83. 2. can be won over 45. 25. obtainable sajjhAya [ svAdhyAya ] 61. 3. his own study of scriptures saDA [ saya ] 44. 9. a mane saNDa [ SaNDa ] 41. 19. a grove 'saNAha [ sanAtha ] 31. 1. accompained with saNiyaM [ zanaiH ] 60. 24. slowly satta [ sattva ] 28. 8... goodness

Page #377
santa [ satva ] 14. 20. a living being sattarasa [ saptadaza ] 83. 8. seventeen satti [ zakti ] 12. 21. strength santu [ zatru ] 78. 9. an enemy sattha [ sArtha ] 9. 3. a caravan satthara [vastara ] 21. 11. a bed of satthayAra [ zAstrakAra ] 57. 2. a writer scriptures satthavAha [ sArthavAha ] 8. 21. the.master of a caravan i. e. merchant satthiya [ svastika ] 32. 3. Swastika the mark satthiya [sArthika ] 14. 8. the man in a caravan sadda [zabda] 15. 8. sound 134 sadAviya [ zabdApita ] 8. 6. called saddala [ zArdUla ] 16. 22. a tiger santiya [D] 5. 9. an expletive sho wing possession sannia [ saMjJita ]60. 10. made a sign, beckoned sannivesa [ saMniveza ] 15. 2. a place sannihoNa [ saMnidhAna ]68. 19. a place sappa [ sarpa ] 25 18. serpent sappurisa [ satpuruSa ] 7. 21. a good man sabbhAva [ sadbhAva ] 48. 4. a fact, truth samaa [ samaya ] 5.5 time samakkha [ samakSa ] 24. 11. near samaNattaNa [ zramaNatva ] 58. 5. the life of a recluse

Page #378
135 / samaNantara [ sam+anantara ] 45. 12.; 82. 16. just after (N.) samaliMga [zramaNaliMga ] 69. 5. the signs of a recluse samattha [ samasta ] 35. 21. all samappa [ sam+arpa ] 33. 21. to give over samappia [ samarpita ] 26. 10. entrusted, gave - samalliya [ sam+li ] 12. 22. to stick to samallINa [ samAlIna ] 17. 20. attacked hand to hand samahilia [ samahilAka ] 37. 10. with his wife samaM 38. 6. with sammatta [ samyaktva ] 64. 15. a right belief samma [ samyak ] 80. 21. well samAisa [ sam+A+diza] 26. 12. to order samAiNNa [ samAkIrNa ] 43. 19. scattered over samAesa [ samAdeza ] 27. 6. an order samAgaa [ samAgata ] 9. 14. came samANa [ samAna ] 66. 11. similar samAyariya [ samAcarita ]61. 16. done samArovia [ samAropita ] 82. 13. placed samAliMgiya [ samAliMgita ] ___41. 19. embraced samAvanna [ samApanna ] 69. 8. adopted samAvAsia [ samAvAsita ] 12. 14. encamped samAsattha [ samAzvasta ] 22. 11. consoled samAsAia [ samAsAdita ] 10. 7. obtained samAsAsa [sam+A+zvasU]

Page #379
136 13. 22. to console samAsAsiyA [ samAzvAsitA] 45. 12. consoled samAhaya [ samAhata ] 31. 17. beaten sammANiya [ sammAnita ] 55. 5. honoured samIva [ samIpa ] 7. 11, near samIhiya [ samIhita ] 22. 9. the thing desired samukkiNNa [ samutkIrNa ] 31. 19. carved in samuttattha [ samutrasta] 87. 3. frightened samuttha [ samutthita ] 35. 23. produced from / samuppajja [ samutpad ] 58. 18. to be produced samuppanna [ samutpanna ] 4. 15. born samuppAia [ samutpAdita ] 69. 17. produced samea [ sameta ] 56. 4. accompanied with saya [zata ] 9. 14. hundred sayaNa [ svajana ] 13. 13. relative sayaNijja [ zayanIya ] 47. 1. a bed sayam [ svayam ] 34. 2. himself sayala [ sakala ] 4. 2. all sayAsAo [ sakAzataH ]65. 4. from the vicinity of whom, from sara [ sara ] 12. 10. an arrow saraNAgaa [zaraNAgata ] 15. 13. come to she Iter saraya [ zarad ] 4. 8. au tumn saraha [ zarabha ] 28. 23. a fabulous animal

Page #380
sariyA [ sarit ] 38. 5. a river sarisa [ sadRza ] 56. 18. like, similar sarIra [ zarIra ] 13. 1. body salAhaNijja [ zlAghanIya ] 37. 3. worthy to be admired salAhia [ zlAghita ] 78. 15. praised savaNa [ zravaNa ] 72. 6. hearing savara [ zabara ] 12. 8, one of the wild tribes savaha [ zapatha ] 8. 8. word, promise savva [ sarva ] 14. 16. all savvattA [ sarvatra ] 42. 2. on all sides sabarI [ zarvarI ] 82. 9. a night 'savvarasa [ sarvasva ]51. 16. everything 13 137 savvahA [sarvathA] 11. 16. always savAya [ sapAda ] 36. 7. one and a quar ter savisesaM [ savizeSaM ] 55. 5. very much sasya [ zazaka ] 22. 13. a rabbit sahayAra [ sahakAra ] 68. 11. a mango sahassa [ sahasra ] 16. 1. a thousand sahassaloyaNa [ sahatnalocana ] 25. 1. thousandeyed sahAa [ sahAya ] 19. 5. helper sahAva [ svabhAva ] 3. 6. nature sahi [ sahita ] 16. 3. with sahiyaNa [ sakhIjana ] 44. 5. female friends

Page #381
138 saMkanta [ saMkrAnta ] 44. 3. reflected saMkA [ zaMkA ] 11. 16. a doubt saMkhA [ saMkhyA ] 40. 1. _sum, number saMkhiya [ saMkhyAta ] 36. 7. counted saMkhuddha [saMkSubdha ] 49. 22. disturbed, agitated saMkhoha [ saMkSobha ] 17.8. disturbance saMgaya [ saMgata ] 45. 21. joining, favour able / saMgovAya [ sama+gopay causal ] 45. 11. to protect saMghAya [ saMghAta ] 17. 6. collection / saMciNa [sam+ci ] 59. 21. to gather saMcuNNiya [ saMcUrNita ] 77. 5. powdered, broken into pieces saMjaNiya [ saMjAta ] 17. 8. produced saMjattiyaM [ a denomin. atine P. P. P. from saMyAtrA ] 37. 16. made ready saMjama [ saMyama ] 57. 18. constraint saMjAya [ saMjAta ] 46. 14. took place, hap pened saMjuya [ saMyuta ] 42. 15. united with - saMjoa [sam+yuj ] 42. 15. to unite saMjoiya [ saMyojita ] 63. 2. joined saMjAga [ saMyoga ] 42. 13. union / saMThava [ saMsthApay ] 64. 12. to establish saMThia [ saMsthita ] 14. 3. sitting saMtappiyavva [ saMtaptavya ] 45. 15. should regret

Page #382
139 saMtAva [ saMtApa ] 44. 2. heat saMtAsa [ saMtrAsa ] 17. 13. trouble saMtosa [ saMtoSa ] 25. 22. contentment saMdhi 61. 1. a joint saMdhukkiya [ D. ] 75. 17. burnt saMpai [ saMprati ] 18. 6. now - saMpajja [sam+pad ] 11. 16. to be produ. saMpADiya [ saMpADiya ] 22. 2. produced 55. 25. fulfilled saMpAyaNa [ saMpAdana ] 36. 16. attainment 1 saMpAva [saM+pra+Ap ] 42. 3. to obtain saMpAviya [ saMprApta ] 39. 3. obtained saMpuDa [ saMpuTa ] 38. 23. a block - saMpUa [ sam+pUj] 53. 17. to worship - saMbujjha [sam+budh ] 67. 16. to awa. ced ken saMpatta [ saMprApta ] 29. 15. obtained saMpanna 46. 13. obtained saMpayaM [ sAMprataM ] 48, 3. now saMparivuDa [ saMparivRta ] 56. 12. surrounded saMpalagga [ saMpralagna] 17. 16. took place saMpADa [ sam+pra+Ap ] 12. 7. to obtain saMboha [saMbodha] 58. 10. knowledge saMbhama [ saMbhrama ] 53. 14. confusion, haste saMbhAsaNa [ saMbhASaNa ] 45. 6. speaking saMmiliya [ saMmIlita ] 21. 13. closed saMrohaNa [ saMrodhana ] 18. 9. healing

Page #383
saMlehaNa [ saMlekhanA ] 83. 10. fasting saMvacchara [ saMvatsara ] 7. 19. a year saMvaliya[ saMvalita ] 31. 5. surrounded saMvavahAra [ saMvyavahAra ]16. 17. trade saMvAhaNA [ saMbAdhanA ] 8. 9. an obstruction saMvAhiya [ saMvAhita ] 21. 18. shampooed saMyukta: [ saMvRtta ] 5. 11. became saMvega 56.10. ness to world saMsaa [ saMzaya ] 10. 10. a doubt averse saMsaggi [ saMsargin ] 26. 3. attached to saMsaMbhamaM [ sasaMbhramaM ] 61. 5. with confusion / saMsijjha [ sam + sidh ] 58. 13. to be fulfilled 140 sAgaya [ svAgata ] 42. 6. reception sAgarovama [ sAgaropama ] 83. 8. (N.) sAmattha [ sAmarthya ] 12. 2. strength sAmanna [ sAmAnya ]12. 2. ordinary, monplace com - sAmiNI [ svAminI ] 40. 10. a mistress sAmisAla [ svAmizreSTha ] 27. 6. the best lord sAyara [ sAgara 1 25. 18. a sea sAramea [ sArameya ] 81. 20. a dog sAriccha [ sadRza ] 22. 1. like, similar sAla [ zAla ] 61. 24. the name of a tree sAlabhaJjiyA [ zAlabhaJjikA ] 44. 14. a doll, a statue

Page #384
141 sAvaya [ zvApada ] 76. 1. . siha [ sneha ] 14. 4. a wild beast love sAvekkhayA [ sApekSatA ] sitta [ sika] 14. 9. 23. 23. desire, sprinkled craving siddhapAa [ siddhaprAya ] 65. sAsaNa [ zAsana ] 55. 25. 14. almost prep. an order ared sAsaNAvaNa [ zAsana ] 55: simiNa [ svapna ] 47. 2. 13. an order a dream / sAha [ sAdhu ] 34. 11. siyavaDa [ sitapaTa ] 37. to accomplish 20. a white cloth - sAha [ D. kath ] 5. i. e. a sail ____ 1. to tell sirA [ zirA ] 22. 2. sAhaNa [ sAdhana ] 34. 7. an artery accomplishment sirI [ zrI ] 4. 22. the sAharaNayA [ sAdhAraNatA ] goddess of wealth 23. 24. commo siroharA [ zirodharA ] 4. ness 20. a neck sAhA [ zAkhA ] 20. 15. a branch silA [ zilA ] 31. 20. a stone sAhAra [ sadAdhAra ] 21. 17. ___a good support silIbhUya [ zilIbhUta ]. sAhAraNa [ sAdhAraNa ] 14. 21. 24. petrified 16. common sivA [ zivA ] 82. 16. siha [ ziSTa ] 55. 15. jackals told siviyaNa [ svapra ] 28.

Page #385
142 22. a dream sisira [ zizira ] 44. 1. cool sihara [ zikhara ] 31. 13. a peak sihi [ zikhin ] 43. 10. a peacock siMga [ zRGga ] 17. 11. a horn siMgha [ siMha ] 28. 23. a lion sIyAvaNayaNa [ zItApanayana ] 38. 15. removing sua [ zruta ] 75. 10. heard sua [ zvaH ] 79. 17. to morrow (N.) suiraM [ suciraM ] 54. 18. for a long time sukaya [ sukRta ] 32. 11. a good action sukka [ zuSka ] 77. 2. dry sukumAla [ sukumAra ] 4. 18. tender suTTiya [ susthita ] 7. 9. __well-established suGa [ suSTha ] 27. 11. well suNa [ zru ] 9. 11. to hear suNaya [ zunaka ] 12. 16. a dog - suNAva [ zrAvay ] 70. 3. to make one hear sutta [ supta ] 17, 10. slept cold deg sIla [ zIla ] 28. 12. of the disposition : of sIla [ zIla ] 49. 7. character sIsa [ ziSya ] 56. 12. a * disciple, a pupill sIsa [ zIrSa ] 70. 11. a head sua [ suta ] 25. 20. a son

Page #386
143 sutta [ sUtra ] 78. 19. canonical literat. ure, scriptures suttha [ sustha ] 53. 17. in proper order suddha [ zuddha ] 56. 13. pure suddhayA [ zuddhatA ] 15. 6. purity sunna [ zUnya ] 48. 24. meaningless sumara [ smR] 11. 5. to remember sumaria [ smRta ] 72. 1. remembered sumiNa [ svapna ] 4. 17. a dream suyaNa [ sujana ] 25. 19. a good man surahi [ surabhi ] 41. 15. fragrant suritta [ surikta ] 50. 23. insignificant surindra [ surendra ] 44. 14 god Indra suladdha [ sulabdha ] 53. 24. well-obtained sulaha [ sulabha ] 63. 20. easily obtainable suvaNNaya [ suvarNaka ] 29. . 6. gold suvaNNIdvaya [ suvarNIbhUta ] 38. 20. turned into gold suviNa [ svapna ] 47. 8. a dream suvelAo [ suvelAtaH 144. 22. in good time suha [ sukha ] 4. 13. happiness suhaM [ sukham ] 17. 9. happily suhiya [ sukhita ] 16. 20. made happy suhuya [ suhuta ] 20. 2. . well-lighted suMkAra [ sUtkAra ] 23. 9. a hissing sound suara [ zUkara ] 66. 23. a boar, a pig

Page #387
144 sUNa [ zUna ] 69. 18. .. .happiness swollen soga [ zoka ] 19. 19. vara [ sUra ] 47. 22. the grief sun soNiya [ zoNita ] 21. sUria [ sUrya ] 38. 15. 24. blood the sun soma [ saumya ] 9. 4. sUla [ zUla ] 41. 1. a pleasing pike soya [ zoka ] 13. 15. sUla [zUla ] 70. 12. grief shooting pain sovaNNiga [ sauvarNika ] 50. sUli [ zUli ] 15. 3. 22. of gold gallows sosiya [ zoSita ] 56. sUliyA [ zUlikA ] 80, 13. made lean 3. gallows and dry savayArI [ sUpakAriNI ] 65. sohagga [ saubhAgya ] 37. 16. a female cook __ 1. good luck sehi [ zreSThin ] 4. 2. a sohaNa [ zobhana ] 7. 12. merchant good seya [ sveda ] 21. 5. perspiration hattha [ hasta ] 8. 14. hand sesa [ zeSa ] 20. 14. hatthi [ hastin ] 20. 17. remaining an elephant sesayA [ zeSatA ] 38. 9. / hammiya ! 'D. ] 35. 20. remainder gone sokkha [ saukhya ] 57. 18. hammiya [ haH ] 60. 13.

Page #388
a mansion haya [hata ] 20. 17. killed [ ] 42. 3. burden [] 43. 12. a bower, a house harisa [ harSa ] 52. joy harilia [ harSita ] 52. 14. pleased hare [ are 119. 10. Oh ! halabola [D] 17. 1. noise [] 14. 16. to be hittha [ D. trasta ] 43. 8. alarmed, afraid fra 17. 6. a kind of trees ffa71. 4. bene* ficial 145 fare [ hRdaya ] 11. 15. a heart 163. 13 bash. fulness 'hutta [ D. abhimukha ] 76. 7. from huyavaha [ hutavaha ] 20. 2. fire heya [ heya ] 58. 1. a thing worthy to be abandoned heu [ hetu ] 18. 14. a cause muha [ adhomukha ]76. 4. with face down. ward [] 8. 2,to be

Page #389
146 Errata Page Line 24. 6. 23. 21.. tti / incorrect correct nirmAyaH niSkapaTaH nirmAtaH paTuH durIkaraNa dUrIkaraNaM khINNayAe khINayAe kumma amAvAsyAyAm amAvAsyA vidinna vidinnaM ipsitArtha IpsitArtha tti vAstavyataH vAstavyaH dIrghazveta. dIrghavyAghra. si. he. 8. 4. 8. etc. drop maGgalAvasANA maGgalAvasANA buddho buddhi ti| Add after bhaNiyaM / ' bhayava, sAhuNA na ettha saMdeho' / AyaripaNa bhaNiyaM / 13. tti guNaratnAn prekSaNoccaka yusmAka .. karissasi goNattao' guNaratnAni prekSasvAtmIya yuSmAka... karissasi goNattao

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. viyaliya instead of viyalayi P. 132. vIsattha instead of vIattha

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_