Two Prakrit Versions of Manipati Charitra

Author(s): R Williams
Publisher: Royal Asiatic Society
Catalog link: https://jainqq.org/explore/007017/1

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JAMES G. FORLONG FUND.
Vol. XXVI:
TWO PRAKRIT VERSIONS
OF THE MANIPATI-CARITA
Edited by R. WILLIAMS
PUBLISHED FOR THE ROYAL ASIATIC SOCIETY 56 QUEEN ANNE STREET, LONDON, W.1
BY LUZAC & CO., LTD. 46 GREAT RUSSELL STREET, W.C.1
1959
GREDZ

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TWO PRAKRIT VERSIONS
OF THE MANIPATI-CARITA

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JAMES G. FORLONG FUND
Vol. XXVI.
TWO PRAKRIT VERSIONS
OF THE MANIPATI-CARITA
Edited by R. WILLIAMS
Published for THE ROYAL ASIATIC SOCIETY
by LUZAC & COMPANY LTD.
1959

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Printed in Great Britain
at the BURLEIGH PRESS, Lewins Mead, BRISTOL

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Preface
Abbreviations
Introduction
Versions of the story of Manipati
The Manuscripts
Manipati-carita-anonymous Manipati-carita of Jambunāga Manipati-carita of Haribhadra - Bṛhat-kathā-kośa of Harişeņa -
The stories
The religious aspect
-
Māgadhi verses
Metre
-
CONTENTS
-
Translation
Notes on the MPC
Notes on the MPCH
Index of subhāṣitas
Glossary
Language
Manipati-carita (anonymous)
Text Translation
Manipati-carita of Haribhadra
Text
V
-
PAGE
vii
ix
xi
I
3
-
ΙΟ
12
15
17
39
4I
233
42
43
46
134
240
290
342
352
- .355
358

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PREFACE
THE work here presented offers the text of two Prakrit versions of the Manipati-carita. That of the shorter version is based on a thesis submitted years ago for the degree of Ph.D. of the University of London. It was only much later that a happy accident put within my reach a manuscript of the longer work. I had approached the distinguished Jaina scholar Muni Maharaj Punyavijayaji with a request for assistance in obtaining further copies of Haribhadra's poem. With characteristic generosity he arranged for some fourteen MSS of different versions of the story to be lent to the India Office Library for my use, three of them from his own private collection and the remainder from various bhaṇḍārs. It is to him and to Muni Maharaj Jambuvijayaji who has on many occasions supplied me with information and assistance that I wish in the first place to acknowledge my gratitude for without their help this book could never have been published.
Other manuscripts were made available to me by Mr. K. C. Shah, Vice-Chairman of the Jain Atmanand Sabha, Bhavnagar, by the Asiatic Society of Bengal, by the Asiatic Society of Bombay, by the Bodleian Library, Oxford, and by the India Office Library, London, and to all of them I would like to express my thanks. From the staff of the India Office Library where most of my researches were pursued and in particular from Mr. H. Greenaway, former clerical officer of the Library and a friend to several generations of its readers I always received ready and unstinting assistance.
•
Despite every effort I was able to see only one manuscript of the longer Manipati-carita, and that of very late date and far from correct. The notes to this work are therefore mainly designed to explain emendations made and to suggest where further emendations might be appropriate. Linguistically the text offers little and its main interest will be to the specialist in katha literature. The translation has accordingly been made as faithful as possible without consideration for literary style. Difficulties of interpretation are treated in the notes whilst in
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viii
PREFACE
the introduction an attempt has been made to indicate from other Indian sources-almost exclusively Jaina-some parallels to the stories contained in the Manipati-carita. In view of the immensity of the field to be covered these cannot represent a consistent attempt to trace the history of the tales, and in fact they provide little more than rough indications for anyone interested in the subject.
There remains the pleasant task of expressing my thanks to those who have helped me in the compilation of this little work: to Professor Sir Ralph Turner, former Director of the School of Oriental and African Studies who first guided my studies of Sanskrit and to whose unfailing kindness over a long period of years I owe more than I could ever hope to repay, to Professor H. W. Bailey of Cambridge, to Professor John Brough and Mr. C. A. Rylands of the School of Oriental and African Studies, and to Mr. A. C. Master who gave generously of his great erudition in the interpretation of Gujarati sources. Of my debt to Muni Punyavijayaji and Muni Jambuvijayaji I have already spoken.
I should like also to mention two scholars whose works have been indispensable to me. Pandit Har Govind Das Sheth has been dead many years but has left an abiding monument in the Paia-Sadda-Mahanṇavo which for all its imperfections remains perhaps the most remarkable single contribution by one man to Prakrit studies. The other, Professor A. N. Upadhye, is happily still alive and in full activity: I refer to him here because to his erudite and exact editions of Prakrit classics I owe much more than the footnotes to this work would seem to indicate.
In conclusion I would express my gratitude to the Council of the Royal Asiatic Society who made a grant from the James G. Forlong Fund to cover the cost of publication of this book.

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MPC MPCJ MPCH
MPCS
BKK
SK
Av.
P
ABBREVIATIONS USED IN THE TEXT
Manipati-carita (anonymous).
Manipati-carita of Jambunaga. Manipati-carita of Haribhadra.
Munipati-caritra-sāroddhāra.
Bṛhat-katha-kośa of Harişena, ed. Upadhye. Samarāditya-katha of Haribhadra, ed. Jacobi. Avaśyaka-cūrṇī.
the Gujarati paraphrase of the anonymous Manipati
carita.

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INTRODUCTION
The Manipati-carita or Munipati-carita is a collection of sixteen tales-the figure though in reality inexact is important because it characterises allusions to the work-incorporated in a frame-story, the essential element of which is a false charge of. theft made against a Jaina muni. In this volume are given the text of the oldest known version of the work, an anonymous Prakrit poem to be situated probably in the eighth century A.D., and of the metrical epitome of it composed also in Māhārāṣṭrī Prakrit by a certain Haribhadra Sūri in the twelfth century.
There can be little doubt that, although almost all the Gujarati versions of the tale as well as the Sanskrit Saroddhāra prefer the form Munipati-carita the original title was that used in the present study. It is the form found exclusively in the MPC, and MPCJ and in all the older manuscripts (E, F and H) of the MPCH. In any event as the name of a king 'lord of jewels is inherently more probable than lord of munis'. The second form must have arisen through a corruption in the text of the MPCH where, in their Prakrit guise, the two styles are only distinguished by a slight difference in the penning of a single akṣara, and where the constant repetition of Manivai-muni leads easily to the writing of Munivai-muni. The name of the city is merely based eponymously on that of the hero and can be left aside, but the fact that in all versions except that of the BKK the son appears as Municandra would also have predisposed to such a change.
A distinctive characteristic of the work is its close local association with Gujarat. Of the eighteen versions listed on a later page no less than thirteen are composed in Gujarati; Gujaratisms were detected by Bellon-Filippi in the late Sanskrit prose version, the Sāroddhāra; and Gujarati elements were noted by Upadhye in the vocabulary of the Bṛhat-katha-kośa whose author Harişeṇa was reputedly a native of Kathiawar, and are certainly perceptible in the MPCJ and, and as the glossary will show, in the MPCH.
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xii
INTRODUCTION
Owing to its more clearly drawn religious lessons and because, no doubt, its conciseness made it easier to memorize and use in expounding the doctrine to a lay audience, Haribhadra's epitome seems to have almost completely ousted the older Prakrit work from popular favour. Despite ready and generous co-operation it has proved impossible to discover in the Jaina bhaṇḍārs any other than the single MS of the MPC on which the text given in this volume is based. Like the Saroddhära the versions in Gujarati, as far as the writer has been able to examine them, depend without exception on the work of Haribhadra and appear to be unacquainted with the original Prakrit poem. The oldest known Gujarati rendering is said to date from Sam. 1450 but it was in the eighteenth century that the story gained an especial vogue. Towards the close of the nineteenth century at least three versions appeared in print, and more recently a prominent Gujarati writer has recast the story of Metarya, the most important of the sixteen parables, in the form of a novel.1
Peterson, the first Western scholar to notice its existence, collected, in the course of his search for manuscripts, a' Munipaticarita by Haribhadra' whom he naturally identified with the famous commentator of the canon. Manuscripts of the MPCH and MPCS are now known to be very numerous particularly in the Jaina bhaṇḍārs of Gujarat and Rājasthan and in Europe copies have found their way to Florence, Strassburg, Berlin, London and Oxford. An edition for the Bibliotheca Indica was planned, but never realised, by the Italian scholars Pizzagalli and Belloni-Filippi, though the first eighty verses of the text actually appeared in an Italian journal. The whole work and also that of Jambunaga are said to have been published in the Hemacandra Grantha-mālā, Ahmedabad about a quarter of a century ago but no copy of either appears to be accessible.
As will be seen the story of Manipati has a close connection with the Avaśyaka literature and a large part of its material is derivable from the Avasyaka-curṇī. Like that literature it belongs both to the Svetambara and, as the Bhagavatī Ārādhanā and the rather garbled version of the BKK show, to the Digambara tradition; and it is highly probable that a specifically Digambara version has existed and perhaps still exists.
1 Maharşi Metāraj by Jaya Bhikkhu (Bālābhāi Vircand Desai). Peterson: First Report, p. 128, No. 314.

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VERSIONS OF THE STORY OF MANIPATI
language
Prakrit Sanskrit Sam. 1005 Prakrit Sam. 1172
1. Manipati-carita 2. Manipati-carita
3. Manipati-carita
4. Manipati-carita
author
5. Munipati-caritra
sāroddhāra
anonymous
Jambunāga Haribhadra
Dharmavijaya
?
Mentioned in the Jinaratnakośa. It is not clear whether it is in Sanskrit or Prakrit or whether, even, it is distinct from other versions.
date
anonymous
Sanskrit
A not very faithful Sanskrit prose paraphrase of the MPCH, at times summarizing, more rarely expanding. This work was edited by Belloni-Filippi in GSA XXV and XXVI (1912-13).
6. Munipati-ṛşi
caupai
anonymous
Gujarati Sam. 1450 No. 1051 of Schubring: Jaina Handschriften. There is also a copy in the private collection of Muni Punyavijayaji. 7. Munipati-rājarși
caritra
Rājacandra Gujarati Sam. 1550 No. 1053 of Schubring: Jaina Handscriften and No. 63 of Calcutta Sanskrit College Catalogue.
8. Munipati-rājarși
caupai Simhakula Gujarati Sam. 1550 Mentioned by M. D. Desai; Jaina sahitya no samkṣipta itihasa, p. 526 and Jaina Gurjara kavio, vol. I, p. 90, and vol. III, p. 515. Simhakula is there stated to have been a pupil of Devagupta Sūri of the Bivandaṇika Gaccha. 9. Munipati-caupai Jayavijaya Gujarati Sam. 1564 Desai Jaina Gurjara kavio, vol. III, p. 542. Jayavijaya is stated to have been the pupil of Anandavimala of the Tapā Gaccha.
10. Munipati-caritra
caupai
Hirakalaśa Gujarati Sam. 1618 Desai Jaina Gurjara kavio, vol. III, p. 726. Hirakalaśa, pupil of Harşaprabhu of the Kharatara Gaccha wrote
I

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2 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA author
language date amongst other works an Arādhanā-caupai and a Sim
hāsana-batrīśī. II. Munipati-caritra Dharmamandira Gujarati Sam. 1725
Desai : Jaina Gurjara kavīo, vol. II, p. 234 and vol. III,
p. 1243. Dharmamandira, pupil of Dayākušala of the Bivandaņika Gaccha was the author of numerous rāsas
and caupais. 12 Munipati-carita Jinaharşa
Gujarati Sam. 1754 Schubring : Jaina Handscriften No. 1052. Jinaharşa, pupil
of śāntiharşa of the Bivandaņika Gaccha was an extremely prolific writer : see Desai : Jaina Gurjara Kavīo,
vol. III, pp. 81/119, where however this work is not listed. 13. Munipati-rāsa Udayaratna Gujarati Sam. 1761 Desai : Jaina Gurjara Kavio, vol. II, p. 393, and vol. III,
p. 1351. Udayaratna, pupil of Sivaratna of the Tapā
Gaccha was again an extremely prolific writer. 14. Munipati-rāsą Gajavijaya Gujarati Sam. 1781
Desai : Jaina Gurjara Kavio, vol. III, p. 1443, where the author is described as a pupil of Pritamavijaya of the
Tapā Gaccha. 15 Munipati-kathā
Gujarati A prose paraphrase of fairly recent date. There is a copy
in the bhandāra of Kāntavijayajī at Baroda. 16. Munipati-rāsa Ratnavijaya Gujarati
A metrical version printed at Ahmedabad A.D. 1903. The
author is described as the pupil of Dharmavijaya. 17. Munipati-caritra Sukhalāla Kalyāņaji Gujarati
A modern paraphrase of the MPCH with extensive digres
sions on the duties of a layman. Published at Ahmedabad
A.D. 1891. 18. Munipati-caritra Maganalāla Hāțhisarga Gujarati
Similar to the preceding but expressly described on the
title-page as a translation from the Prakrit. Printed at • Ahmedabad, A.D. 1899. In addition to these works the Mudrita Jaina Svetāmbarādi grantha nāmāvali refers to two Sanskrit versions—perhaps Nos. 2 and 5 of the above list-as existing in print.
It is not improbable that other versions, unnoticed here, exist in manuscript.

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THE MANUSCRIPTS
MPC
Only one MS, No. 1040 of the collection of the PrākstaSamskệta-jñāna-bhandāra of Kāntavijayajī at Baroda, obtained through the courtesy of Muni Punyavijayaji was available. It is written in a clear hand in large characters and is accompanied by an interlinear Gujarati paraphrase. The colophon reads :
Iti śrī-Manipati-caritam sampūrņam Mānavijayena Mälana
giãme, Eha Mamibati Mãma Mi Mũ cavitra samp@pa samāpta Samvata 1850 māha śudi 13 dine pannyāsa śrī (5) pam. śrī Mānavijaya Gani tat-śişya pam. Śrī Hīravijaya Gani vīra śrī Candraprabhu prasādāt jīvi celā Mānavije · lakhī Mālana madhye
The peculiarities of Jaina Nāgarī, in particular the ambivalence of certain akşaras, have often been notedi. In theory the symbols for ccha and ttha, for jjha and bbha, for tta and nna, for cca and vva, for ddha, ţtha and ddha, and for initial o and u are distinct, but in fact especially in eighteenth century MSS. they are more often indistinguishable. Similarly i can be used for ya and vice versa, whilst long i and short i, long u and short u and in general double and single consonants are interchangeable. To have taken account of such purely orthographic variants
ve encumbered the text with a uselessly bulky critical
is, and except in rare instances the etymologically correct forms have been restored without indication in the footnotes. The emendations noted are for the most part immediately comprehensible from the form of the akşaras. Where they depend on the readings of the paraphrase or on hints from the MPCJ and MPCH an explanation is given in the notes which follow the text.
1 Cf. Alsdorf: Introduction to Kumārapālapratibodha, p. 52; and Jacobi : Introduction to Bhavisatta-kahā, p. 22. The latter finds that the interchange of ccha and ttha is so frequent that he only notes it when the word concerned is pot clear.

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TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
With regard to the orthography the representation of Prakrit short e and o varies, as commonly in the MSS, from word to word. Intervocalic single consonants are usually replaced by ya except in the first class where ga and gha are often found. The retention of intervocalic ca and ja is also common. Initially, and normally when doubled, n is dental,1 in the single intervocalic position always cerebral. A curious feature is the use in nearly every case of a special symbol for cch (Page #18

THE MANUSCRIPTS
A late eighteenth century MS. accompanied by an inter
linear Gujarati paraphrase which is identical with the work found elsewhere separately under the title Munipati
kathā. H. Baroda, Prāksta-Samskệta-jñāna-bhaņdāra of Kāntavijayajī,
No. 1412. A good MS. perhaps of sixteenth century with marginal
glosses in Sanskrit. J. Baroda, Prākṣta-Samskệta-jñāna-bhandāra of Kāntavijayaji,
No. 1411. Perhaps seventeenth century. Very close to the preceding of which it is probably a direct copy. The first five folios containing verses 1-135 are missing.
All the above are written in the Jaina Nāgari script and show in varying degree its characteristic peculiarities, older MSS. being in general better than the later ones. As for the MPC the purely orthographic variants and the numerous haplographies and dittographies have been disregarded in the footnotes.
The MPCH is found quite frequently in manuscript. BelloniFilippi says that he obtained three copies from the YaśovijayaJaina-pāțhaśālā of Benares and one from the Deccan College. Schubring describes the work in his Verzeichnis der JainaHandscriften der preussischen Staatsbibliothek and its presence in many Jaina bhandāras is noted in Velankar's Jina-ratna-kośa. It is no doubt often confused in lists with the Munipati-caritrasāroddhāra : in fact three works kindly lent by the Asiatic Society of Bengal proved on inspection to be copies of the Sanskrit paraphrase.

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THE MANIPATICARITA-ANONYMOUS
The earliest direct reference to the story of Manipati that has been noted occurs in the Bhakta-parijñā-prakīrņaka (verse 133)
sango mahā-bhayam jam viheờio sāvaeņa santeņam
putteņa hie atthammi Maņivai Kuñcieņa jahā The two verses celebrating the ysi Metārya (928 and 929) are found in the reverse order both in the Marana-samādhi (426 and 425) and the Āvasyaka-niryukti (870 and 869) and other key verses to stories of the MPC occur in the same works.
A more specific reference to the frame-story of the MPC and the sixteen intercalated tales is furnished by the Bhagavatī Ārādhanāl: 1130. sango mahā-bhayam jam viheờido sāvageņa santeņam
putteņa ceva atthe hidamhi ņihidillage sāhum 1131. dūo bambhaņa vaggho loo hatthi ya taha ya rāya-suyam
pahiya şaro vi ya rāyā suvaņņayārassa akkhāņam 1132. vanṇara naulo vijjo vasaho tāvasa taheva ?cūda-vanam
Prakkha sivaņņī dunduha Medajja-muņissa akkhāņam Two editions of this work have been published, in each case accompanied by modern commentaries. Shorn of trimmings the information they provide is meagre. A digambara sādhu spends the rainy season on the property of a layman who buries a pot containing valuables beneath the sādhu's dwelling. This is stolen by his son and the layman taxes the muni with theft. Illustrative stories are exchanged between them and in the the guilty son confesses his offence and the layman decides to become a monk. On one point both commentaries are very clear: there are sixteen stories in all. The Anantakirti edition names them thus : dūt, brāhman, vyāghra, lok, hastī, rājaputra, pathik, rājā in-sambandhi āth kathā aur vānar, nakul, vaidya, vyşabha, tāpas, vykșa, sivaņā sarp ye āțh kathā. The enumeration
1 Ed. with Hindi comm., Anantakirti Digambara Jaina Granthamālā, Bombay, 1923; and ed. with Sanskrit paraphrase and Hindi comm., Sholapur 1935.
For cūda-vanam the Anantakirti ed. reads rukkhānam, for rakkha it reads rukkha.

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MAŅIPATI-CARITA (ANONYMOUS) of the Sholapur edition is slightly different : düt, brāhman, vyāghra, lok, hāthī, rājaputra, pathik, rājā aur sonār inki kathā tathā vānar, naulā, vaidya, bail, tapasvī, cūtvan, sarp. All sixteen, it adds, are to be found in the Grenika-purāņa. What is strange is that Metārya seems to have taken over the rôle of Manipati. Clearly the text as it stands is corrupt and only the tradition of sixteen stories has survived ; but it can hardly be doubted that a specifically Digambara Manipati-carita once existed.
As will be shown later some of the individual stories of the MPC are found widely diffused in Jaina (and non-Jaina literature) but the most significant parallels are with the Avaśyaka commentaries. These include stories I (Secanaka), 2 (a), (b) and (c) (Śreņika, Sețuka and Kālāśaukarika), 4 (Metārya), 5 (Sukumālikā), 8 (the ministers), 12 (Cārabhatī), and 16 (Kāştha-muni) which together account for some 445 verses, roughly one-third of the total work. The printed texts of the Āv. and of Haribhadra's commentary are far from satisfactory; and to show the close connection between the MPC and the Avaśyaka versions it will therefore be convenient to choose examples from the story of Cārabhați for which Leumann's critical edition1 can be used and from that of Metārya.
Opening the narrative the MPC has : Cārabhadi guvvinī vasai egā. Similarly the Āvaśyaka : egā cārabhadiyā gāme vasai. Whilst she is winnowing (Āv. kandentie tīse, MPC kandana-heum gayā) her child is bitten by a snake which climbs into the cradle (Av. mañculliyāe sappeṇam cadittà khaio mao, MPC mañculliyammi cadiāņa jhatti sappeņa bālao khaio). The snake is destroyed (Av. khanļākhandim kao, MPC khandio) by the mongoose which goes to her with blood-stained jaws (Av. ruhira-litteņam tuņdenam, MPC ruhiråruņa-tundo).
Similar close correspondences are to be observed in the story of Metārya. Ujjain is given as a princely appanage (Āv. and MPC dinnā kumāra-bhuttīe) to Municandra. Queen Priyadarśanā regrets that she did not accept the kingship when offered to her sons (Av. puttāṇam rajjam dijjantam, MPC niya-suyāņa dijjantam rajjam). With poison-smeared hands (Av. visa-makkhiyā hatthā, MPC visa-makkhiya-hatthehim) she rubs a cake (Āv. and MPC moyago parāmuttho) and saying 'How good it smells !' hands
1 Die Avaśyaka-Erzählungen herausgegeben von Ernst Leumann AKM, Vol. X, Leipzig 1897.

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8 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA it back (Av. aho surabhi moyago tti padiappio, MPC surahi tti bhaneūnam samappio) to the servant. Later when the king takes the vows he regrets that he has given no thought to another life (Av. akaya-paraloya-sambalo, MPC agahiya-paraloya-sambalam). And so the comparison can be continued throughout the text of the stories occurring in the Avaśyaka commentaries.
Enough has been said to show that the author of the MPC almost certainly used as a source for his narrative the tales preserved in virtually the same form in the Av. and in the Prakrit passages of Haribhadra's tīkā. There is equally little doubt that the MPC is the pūrvácāryair vidybdhe Manipati-carite of the MPCJ and the puvva-cariya of the MPCH
The anonymity implicit in these expressions makes futile any. enquiry into the authorship of the work. In time it must be anterior to Sam. 1005 (the date of the MPCJ) and probably to Sam. 989 (the date of the BKK). As the Avasyaka-cūrni is generally put not later than the seventh century A.D. it would probably be not unreasonable to assign the MPC to the eighth or ninth century.
The language of the work offers little help in dating. It is the standardised Māhārāşțri Prakrit normally used in Jaina narratives, though it includes some seventeen verses (mainly subhāşitas) in Sanskrit, eighteen verses in Māgadhi, put in the mouth of a ganikā, and one which is probably Apabhramśa. The style is for the most part simple and there are many proverbs and homely turns of phrase ; but there are attempts at greater ornateness particularly in the descriptive passages which also show a considerable use of śleşa. A number of set phrases often, it would seem, barely appropriate in the context, are taken over directly from the canon ; one may instance the ganthimavedhima-pūrima-sanghāima of verse 64, the conventional characterisation (same bhee dande uvappayāṇammi ai-kusalo) of Abhaya in verse 304, and the description of the samavasaraṇa in verses 308-315.
The insertion after the rather obscure verse 2 of a detailed explanation in Sanskrit suggests that there may once have existed a Sanskrit commentary on the whole work but no other fragment of it seems to have been incorporated in the manuscript. The Gujarati paraphrase which accompanies the text does not show features of great antiquity but is certainly older

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MAŅIPATI-CARITA (ANONYMOUS) than the date of copying : Sam. 1850. If as is to be presumed it was modified at each successive copying it may in its original form well go back to the sixteeenth century A.D. In many passages the paraphrase enables the Prakrit to be restored with very small ground for uncertainty ; in others it is clear that the commentator was working with an already corrupt text.

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THE MAŅIPATI-CARITA OF JAMBUNAGA
Jambu or Jambunāga, a sādhu of the Candra Gaccha highly reputed for his learning composed this work in Samvat 1005. He is also the author of a Jina-śatakal on which Sāmba-muni composed a commentary in 1025 and a Candradüta-kādya.?
The Manipati-caritra is said to have been published in the Hemacandra Grantha-mālā, Ahmedabad in Sam. 19783 but the only text available to the writer was a manuscript from the library of the Atmānanda Sabhā, Bhavnagar. The colophon runs:
Samāptam idam Manipati-rājarşi-caritam iti I. etan Manipati-rājñas caritam cāru-cetasaḥ • drstāntair aştabhir gadya-padyais tāvadbhir eva ca 2. Jambunāgâbhidhānena racitam Sveta-bhikṣuṇā bodhârtham bhavya-jantūnām spașțârtham sv-alpa-varņa
kam 3. na manda-buddhayor boddhum na vyākhyātum ca jānato
yato 'taḥ su-gamam dệbdham idam eva vibhāvyatām 4. pūrvācāryair vidȚbdhe Maņipati-carite saty apfdam mayā yat
bhūyo drbdham na tatra pravara-kavir aham bhavāmity esa • darpaḥ kimtu eteşām kavinām ati-vimala-dhiyām dhīra-gambhīra
vācām vaidagdhīm prāpsunāyam sva-mati-suvibhavâbhyāsa evam
vyadhāyi 5. idam kṛtvā mayā punyam aganya-sukha-kāraṇam
yad avāptam tena bhavyānām nirvșttir jāyatām tarām yāvat süryaḥ pratapati jagaj-jantu-karmaika-sākṣī yāvat cêndū rajani-vanitā bhūşaņo bhūri-dhāmā tāvad bhūyān mama křtir ayam supratişthā tanişthā prajñasyâpi pravara-viduşām saj-janānām prasādāt
As a further specimen of the author's style the following summary of the narrative is taken from the introductory verses :
1 A specimen of this work is given in Schubring : Jaina Handschriften der preussischen Staatsbibliothek No. 435. ° Ed. J. B. Chaudhuri, Calcutta, 1941. 8 Mudrita Jaina Svetămbarādi grantha nāmāvali, Ahmedabad 1926, p. 167.
IO

Page #24

MAŅIPATI-CARITA OF JAMBUNĀGA
II 17. sā ca samsāra-bhīrūņām guņôtkīrttana-rūpikā
yasmān Maņipate rājñaś caritam varņayāmy ataḥ 19. yathā'sau palitam dřşțvā nirvinnaḥ kāma-bhogataḥ
prāvrājīd Dharmaghoșasya samīpe 'dhyaişța ca śrutam śmaśāne śiśire gopaiḥ kṣpayā vastra-veșțitaḥ yathā 'sau dhyāna-sthito dhvāmito vanya-vahninā Kuñcikena yathā nītvā pratijāgarito gļhe
yathā ca putra-bhītena tasyâdhaḥ sthāpito nidhiḥ 22. nidhānâdarśanān mūdho dịştāntair așțābhir yathā
gajâdyair anvasāt sādhum naigamah so 'pi tam yathā 23. tāvadbhir eva hārâdyaiḥ pratibodhya vidhānataḥ
sva-kāryam sādhayām āsa tapasvi-sarga-vargitaḥ tathā hi
hastī (1) hāraḥ (2) simho (3) Metāryarşis (4) tathā narendrastrī (5) vịşabho (6) gļha-kokilako (7) vidvat-sacīvās (8) tathā bațuka (9) śrīmāmś ca Nāgadatto (10) varddhakir (11) atha Cārabhady (12) atha gopaḥ (13) simhi (14) śītārthahariḥ (15) Kāştha-munis (16) ca şodaśamaḥ
The MPCJ should perhaps be classed as a campū for whilst the main narrative and the stories told by Manipati are in verse those recounted by the layman Kuñcika are in prose. The language shows the peculiarities of many medieval Jaina Sanskrit texts : deviations from the classical norm, particularly in the use of cases, in the wide extension of the k-suffix, in the aberrant verbal forms and in the prakritic vocabulary, are not infrequent. The style is simple and long compounds are avoided.
The author has told his story in his own words throughout and except for the verse which begins bāhvo rudhiram āpītam ... (MPC 971) has quoted none of the Sanskrit subhāşitas which figure in the MPC.

Page #25

THE MAŅIPATI-CARITA OF HARIBHADRA
Nearly all the MSS. contain in verse 643 an ascription of this work to Haribhadra Sūri and in verse 645 (nayaņa-muņi-rudde samkhe Vikkama-samvaccharammi) an indication of the date of compilation.-Samvat 1172. This latter is confirmed in the Berlin MS. noticed by Schubring by the words Vikramāditya thi samvatsara samsyā etalē sam. 1172 vaci chë. -- Klatta following Peterson took the work to be that of the famous Haribhadra but also listed no less than eight others of the same name, of whom for reasons of date only one could be equated with the Haribhadra Sūri of verse 643. The better known Haribhadra, accepted as the author inter alia of numerous commentaries on canonical texts is generally assumed to have flourished in the eighth century. A recent synoptic list of Jaina works,3 based, it seems, largely on the work of M. D. Desai, assigns the Manipati-caritra to Haribhadra Sūri, pupil of Jinadeva Upādhyāya of the BỊhad Gaccha, who composed commentaries on the Karma-grantha (Sam. 1172), on the Praśamarati (Sam. 1185) and the Kșetra-samāsa, but his identification with the author of the MPCH however probable seems to rest only on the coincidence of date.
Prof. F. Belloni-Filippi of Pisa published the text of the nine verses which make up the Carabhadī-kahā4 prefacing them with a study of other versions of this fable, and, a few years later, 5 the first eighty-two verses of the work together with a brief note on its date and authorship. The complete poem is also said to have been printed in the Hemacandra Grantha-mālā, Ahmedabad.
In verse 643 the MPCH is described as excerpted from a puvva-cariya which may with every probability be assumed to have been the anonymous Prakrit Manipati-carita, but there are verbal and other correspondences with the MPCJ which make it clear that Haribhadra must also have been familiar with the work of Jambunāga. Here are a few examples :
1 Peterson : First Report, p. 128, No. 314. 2 Klatt: Specimen of a Jaina Onomasticon Leipzig, 1892, p. 7. 3 Fattehcand Belāni : Jaina grantha aur granthakār, Benares 1946. • Rivista degli Studii Orientali, vol. IV (1911-12), pp. 1015-20.
RSO, vol. VII (1916), pp. 365-378. • M. D. Desai: Jaina sahitya no samkşipta itihāsa, Bombay 1933, p. 250.
.
rsonFirst
of a Jainą rantha aur 9021-12), PP.
12

Page #26

13
MAŅIPATI-CARITA OF HARIBHADRA MPC 737. tap-pariyāro kūvai mahanta-parena jhatti mae
so ya samarena gahiyo tassa sa-pīdassa hatthāo MPCJ tan mayåkarnya karnântam bānam ākysya satvaram
viddho vidyādharaḥ pāņau ... MPCH 300. evam suņiūņa mae sahasā āyanna-pūriyam bāņam
mottūņa so durappā gayaņa-ttho mārio khayaro
where the phrase āyanna-pūriyam bānam clearly derives from karņântam bānam ākysya. Similarly in the same story kāmuyasahiyāņa vesāņam (MPCH 297) is an echo of MPCJ apsaraso ... krīditvā kāmukaiḥ saha
Let us take another example from the end of the parable of Metārya (King Śreņika reflects as he sees the murderous goldsmith now dressed as a sādhu) : MPC 933. bahu-avarāhe vi kae damsana-ghão na jujjae kāum
aha jampai jai bhajjeha vayam tā mayāvaissāmi MPCJ su-grhītam idam bhadra tvayā lingam tapasvinām
kāry. m jijīvişuś ced bho nânyathā te 'sti jīvitam MPCH 435. so pabhaņai su-gihiyam kāyavvam sāhu-lingam ima
vattham
jai muñcasi sa-kudambo to vaha-bandhā na te mokkho Here the dependence of su-gihiyam sāhu-lingam on su-grhītam ... lingam tapasvinām is evident.
An even more notable instance occurs in the tale of the noble steer. For the MPC there exists simply 975.
Campāe nayarīe satta-vasabho tti bhadda-pagai avarajjhai na ya kassa vi kan'-āi-cāre jano dei
But the MPCJ introduces a new element in which the specific Saiva note suggests a later epoch :
· Kaścin maheśvaro 'muñcat șanda-rūpatayā vrşam gavām madhye ...
and continues :
so akasmād anyadā daivāt tyakta-darpaḥ su-ceșțitaḥ saurabheyi-ganam tyaktvā nagary-antaḥ samāgamat dandenåpi hato naiva kasmaicit kupyati kvacit visiştha-samjñā jānan phalam pāpasya karmanah

Page #27

14 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA Compare with these lines MPCH 457-460, and note how the same terms recur: māhesara, sandattana, danda-haya, visitthasannā. Even the word go-vagga belongs also to the MPCJ.
Such verbal coincidences are by no means rare; they occur repeatedly throughout the two works. And they are more than verbal. Where the MPCH narrative diverges from that of the MPC it almost always agrees with Jambunāga's work. Thus for example in the tale of Cārabhațī the child which in the Āvaśyaka versions and in the MPC is killed by the snake remains unharmed in the MPCJ and MPCH. Again, in the story of the distressed lion the tenant of the cave in the MPC is a wolf but in the MPCJ and MPCH a man. Some of the innovations shared by the MPCH and MPCJ evidently indicate a changing epoch: of such a nature would be the replacement of the yakşiņā of the gate (Av. and MPC) by the durgā (MPCJ and MPCH).
Despite the dependence of Haribhadra on the MPCJ his acquaintance with and use of the puvva-cariya—the MPC-is incontestable. The opening verse of invocation has been taken over bodily. So have the two verses (698 and 700) in the narrative of the muni Dhanada and the two verses (928 and 929) ex
lling Metārya. The MPCH avoids the long doctrinal digressions of the MPCJ and follows in its proportions the original MPC; and its style though terser is essentially very close to that of the narrative portions of the MPC.

Page #28

THE BRHAT-KATHĀ-KOSA OF HARISENA
This Digambara work, a voluminous collection of tales in Sanskrit was compiled in Sam. 989. The editor has shown that it was designed as an Aradhana-katha-kośa in which each narrative is linked to a verse from the Bhagavatī Ārādhanā.
Story No. 102 (Jinadatta-kathānaka) amounting to nearly three hundred verses closely resembles the MPC. It consists of a frame-story including the history of Accankariya-bhaṭṭā but not that of Tilabhaṭṭa, and into this are interwoven ten tales stressing alternately the accusation or the exculpation on the same pattern as the sixteen parables of the MPC. The relationship of these ten stories to those of the MPC can best be shown as follows:
1. The messenger and the ape (dūta-markata-k.) 2. The brahmin woman Kapila (Kapilā-brāhmaṇī-k.) 3. The physician (vaidya-k.)
4. The bull (vṛṣabha-k).
5. The ascetic and the elephant (tāpasa-gaja-k.)
6. The mango (āmra-k.)
7. The śivani tree (śivani-taru-k.)
8. The serpent (sarpa-k.)
9. The thief (caura-k.)
10. The peacock (mayūra-k.)
MPC 12 MPC 3
MPC 6
MPC 1, 15
MPC
Let us turn back to Bhagavati Ārādhanā 1130-1132. If in verse 1132 nara is replaced by coro and rukkha by arakkha we shall probably have a text equally corrupt but more nearly resembling that familiar to Harişeņa. It will be evident that already by that date the tradition of the stories (and even of the total number-sixteen) had been lost. Hariṣena seems to have read into the verses twenty titles which he has combined regularly, two by two, into ten stories rather on these lines:
1 Bṛhat-katha-kośa ed. A. N. Upadhye (Singhi Jain Series 17). Bombay
1943.
15

Page #29

16
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
1. dūa-vāṇara-k. 2. bambhaņa-naula-k. 3. vaggha-vejja-k. 4. loga-vasaha-k. 5. hatthi-tāvasa-k. 6. rāyasuya-cūavaņa-k. 7. pahiya-sivaņi-k. 8. rāya-dunduha-k. 9. cora-ārakkha-k. 10. suvannayāra-Meyajja-k.
However, since the Digambara tradition of the stories had been lost he sought his material in an extant Svetāmbara work, the MPC and employed it wherever his ready-made titles suggested its applicability. The hypothesis seems plausible and is lent added weight by curious coincidences of names. Manipati and his wife and son are there, so is Accankāriya-bhattā (curiously Sanskritised as Curkārikā), and the famous Lakşapāka oil is mentioned. -At the same time there are slight tricks of memory: the layman who succours and then accuses Maņipati has become Jinadatta, which in the MPC is the name of the graceless son; and Cārabhați who kills the mongoose has taken the name of Kapilā (in the MPC the brahmin cook who will not give alms to Jaina sädhus). Metārya is left under his Prakrit appellation of Medajja.
Elsewhere in the BKK stories from the MPC seem to have been used : the parallels are clear though the presupposition of borrowing is less strong : 9. Sreņika-n;pa-k.
MPC 2(a) 28. Śūramitra-Sūracandrādi-k. . MPC A 47. Nāgadatta-k.
MPC 10 85. Devarati-nȚpa-k.
MPC 5 100. Dhanya-Mitrādi-k.
MPC A 105. Hastaka-śreşthi-k.
MPC 4.

Page #30

THE STORIES
The history of the ascetic Maņipati—his renunciation of the world, the injury he sustains from a fire whilst engaged in the kāyotsarga, the accusation of theft levelled at him, his vindication and his subsequent destiny-forms no more than a tiny part of the whole work. It is the false charge made by Kuñcika which serves as a framework to introduce sixteen stories or parables confirming or refuting it, related in turn by the ascetic and the layman. In the MPCH each of these is labelled and numbered by a concluding verse which forms part of the text, and within the second story the narratives of the four munis are marked off by a formula of the type iti Siva-muni-kathānakam prathamam. In the MPCJ the main narrative and the stories told by Maņipati are in verse whilst Kuñcika is made to recount his tales in prose.. .
Of the sixteen parables the eight ascribed to Kuñcika deal with ingratitude and in the MPCH conclude with what is almost a formula : 'As did . . . so have you done, O muni, by stealing my money. Manipati's replies are more varied in their tenor : they extol discrimination and discernment and stress the danger of judging by appearances and coming to hasty conclusions (Nos. 6, 8, 10, 12, 14); but they are also designed (Nos. 2, 4, 16) to show that ascetics are never tainted by avarice. At the same time they expound the duties of laymen (sāvaya-dhammam suņasu). The narratives of the four munis turn on one theme -the inborn wickedness of women. In addition a number of shorter tales, mainly from folk-lore sources and with little apparent didactive aim, have been included in the frame-story and in the second parable. Of those occurring in the MPC and MPCJ two-Nos. (a), (b)—have been omitted from the MPCH.
The MPCH is about half as long as the MPC, and the MPCJ nearly twice its length but the proportions assumed by the different stories are more or less the same in each version. However the compiler of the MPCH has made considerable cuts by reducing to a minimum the account of Manipati's renunciation
17

Page #31

18
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
and by eliminating the description of the Jina-kalpa in (2) and the exchange of praśnóttaras in (10). The MPCT on the hand has been expanded by doctrinal disquisitions including a sermon put in the mouth of Damaghosa.
To facilitate discussion of the stories in detail whilst preserving the original plan of the work the following classification has been used :
MPC MPCH 80-101 88-99 109-120 8-24 143-219 37-70 183-19655-62 261-296 76–82 297–81983–357 299-817
84-355 333-402 87-114 424-444 478-484 143-147
N NH
The frame-story (a) The cat-arbiter (b) Mūladeva and the piśācas (c) Tilabhatta (d) Accankāriyabhattā (e) The ascetic and the crane I. Secanaka 2. Susthita and the other holy men 2.(a) King Śreņika and the necklace 2.(b) The leper Sețuka 2.(c) Kālaśaukarika and Sulasa 2.(d) The palāśa tree 2.(e) King Brahmadatta and the tongues
of beasts Narrative of the muni Siva Narrative of the muni Suvrata Narrative of the muni Dhanada Narrative of the muni Yaunaka
The lion and the physician 4. Metārya
Sukumālikā The noble steer The tame koil bird The ministers The brahmin
Nāgadatta II. The carpenter 12. Cārabhati 13. The rustic 14. The lioness 15. The distressed lion 16. Kāştha-muni
ivonios
486-552 149–182 624-637 203-220 642-690 221-259 693-725 260-289 729-812 290-351 820-829 358–366 830-939367-441 940-972 442-455 973-995 456-475 996-998 476-481 999-1009 482-493 I010-1013 494-498 1014-1141 499-520 1142-1156 521-529 1157–1165 530-538 1166–1173 539-546 1174-1186 547-559 1187–1191 560-565 1192-1282 566-622

Page #32

THE STORIES
19
The frame-story
There is a close parallel in the BKK (No. 102: Jinadattakathānaka). A king, Manipati who has become a Jaina ascetic is standing in the kayotsarga in the park outside Ujjain. A kāpālika seeking skulls takes him for dead and, bringing two more corpses, joyfully lights a funeral fire. The ascetic's head twitches when the fire is kindled and the kāpālika runs away in fear. A compassionate man who finds the muni's charred and motionless body informs a rich merchant named Jinadatta who has him brought to his own home and summons a physician. Lakṣapaka oil is procured from the house of Cunkarika who refuses to be made angry even when Jinadatta three times drops and smashes a pot of this oil. When cured the muni decides to spend the rainy season with Jinadatta who later buries a pot of jewels under his dwelling. However his profligate son sees him hide it and steals it. The ascetic who has seen both the hiding and the stealing says nothing. At the close of the rains when Manipati is going away Jinadatta mistakenly accuses him of theft. Ten stories are then exchanged between them; five told by Jinadatta deal with ingratitude, whilst the muni in his replies warns against the danger of indiscriminate charges. After the tenth (which corresponds to that of Metarya in the MPC) Jinadatta's graceless son confesses his crime and father and son, repenting of their thoughts and actions, take the digambara initiation.
A parallel incident from the conclusion of the SK1 is worth noting. In an aśoka grove at Avanti Samarāditya is engaged in meditation when Girişeņa who hates him catches sight of him and kindles a fire around him with oily rags. Samarāditya is unperturbed and attains kevala. A god extinguishes the fire.
The story of Tilabhatta obviously taken directly from the MPC is found in the Upadesa-prāsāda,2 a voluminous work by the late eighteenth century writer, Vijayalakṣmi Sūri.
(d) Accankariyabhaṭṭā
This story is also found in the same tale from the BKK. In reply to Jinadatta's question as to why the breaking of the pots of oil has not made her angry Accankariyabhaṭṭā relates
1 Samaraicca Kaha of Haribhadra ed. Jacobi. Bib. Ind. 169, p. 788. 2 Upadeśa-prasāda, pub. Bhavnagar, 1915-23. Vol. II, p. 63.

Page #33

20 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA her life history. Youngest child and only daughter of a brahmin Sivaśarman (not, as in the MPC, of Dhanaśreşthin, presumably a merchant) she is given in marriage to a brahmin Somašarman who agrees to her father's stipulation that he shall never say cuņkārikā to her. One night she is very angry because he has stayed late at a brahmin gathering and refuses to let him in on his return. He shouts out : Cuņkārikā. She runs away from the house and is captured by robbers who are restrained from raping her by a divinity. She is sold to a merchant and by him to a Persian who causes her to be fattened for six months and then bled with leeches in order to provide a red dye. By a lucky chance she is found by her brother, ransomed, brought home and restored to health with the aid of lakṣapāka oil.
The story of Accankāriyabhatta also figures in the Upadeśaprāsāda,
The name of the heroine is difficult to explain. From the text of the MPC it would seem to mean 'not to be gainsaid'. It has clearly puzzled the author of the BKK who wrote: 'ko 'pi
i.. na mām cuņkārikām vakti.' The compiler of the MPCS seems to have sought elucidation from the Gujarati tūkāro : eşā . . . kenapi nāccankāryā tumkāro na deyah.'
(e) The ascetic and the crane
An exactly similar narrative is to be found in the Mahābhārata (Vanaparvan 209–219) where the brahmin ascetic Kauśika has to ask Dharmavyādha in Mithila for an explanation of the failure of his tapas only to be told that he is lacking in dama and sama.
The introductory section of the Suka-saptati tells how the ascetic Devaśarman was befouled by a crane whilst almsgathering. He cursed it and it fell dead. Then he was seized by remorse that for so trivial a fault the bird had paid with its life whilst he had given way to the graver fault of anger.
On the magic power of chaste women the Prabandha-cintāmaņi says that to certain lines of Mayūra the poet Bāņa added a fourth which was slighting to Mayūra's wife. Angry and ashamed she cursed him to become a leper, and because of her rigid chastity her curse was effective.
1 Vol. I, p. 101.

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THE STORIES
21
1. Secanaka
The famous gandha-hastin of King Śreņika of Rājagļha belongs to the oldest Jaina kathā literature, and is mentioned, for example, in the Nirayāvali-sūtra, the Bhagavatī-sūtra, the Jñāta-dharmakathāḥ and the Avaśyaka-sūtra. It is one of Śreņika's two most valued possessions : '... Seniyassa kira ranno jāvatiyam rajjassa mollam tāvatiyam deva-dinnassa hārassa Seyaņagassa gandha-hatthissa ...' says the Av.
The author of the MPC has given the same story as is found there but in pointing his moral has laid the stress on the elephant's ingratitude.
Devendra Ganin in his commentary on the Uttarādhyayanasūtrao gives the same story in connection with the verse
vari me appă danto samjamena tavena ya
māham parehi dammanto bandhanehi vahehi ya which is supposed to be spoken by the elephant after its escape when, foreseeing by its insight that it will be recaptured, it returns to the stable.
A story included in the BKK (Tāpasa-gaja-kathānaka, p. 252) gives the impression that the author has fused together, or perhaps confused, the MPC parables 1 and 15. The narrative is brief : a rowdy young elephant is abandoned by the herd and is found by an ascetic who feeds and tends it. It grows into a splendid gandha-hastin but the ascetic refuses to hand it over to King Sreņika. Yet in the end the elephant kills its benefactor.
2. Susthita and the other holy men
This parable with its inserted verses including the narratives of the four munis accounts for nearly half the text of the MPC. Its frame story is made up of various elements from the Sreņika legend cycle, and for convenience of discussion these have been separated even where they are normally found linked together. In passing one may note the use of familiar motifs : the woman who in pique resolves to throw herself from the balcony, the monkey which steals jewellery and the monkey which, remembering a former incarnation, writes symbols on the ground in order to communicate with men.
1 Avaśyaka-sūtra Agamodaya-Samiti ed. Uttara-bhäga, p. 170. * Uttaradhyayana-sutra ed. Charpentier (Uppsala 1922), p. 278.

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22
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
The complete story with the narratives of the four munis figures in the Upadesa-prāsāda.1
2. (a) King Śrenika and the necklace
Here again the MPC version closely follows that given in the Av. up to the point where the two spheres break to reveal earrings and garments (it would seem that the commentaries on the Daśavaikālika-sūtra contain the same story). The author of the MPC has then provided a peg on which to hang two further stories by representing Cellana as growing angry because she imagines her co-wife has received a better gift.
The BKK includes a narrative (Śreṇika-nṛpa-kathānaka No. 9) which represents the king reproving a muni whom he finds fishing in a lake. This fisherman turns out to be a travestied god who in the end bestows on the king a pearl necklace.
A sixteenth-century collection of stories, the Katha-ratnākara of Hemavijaya gives an expanded but fairly faithful version including the tale of Sețuka. Here the counterfeit monk convicts himself expressly of the seven vices and says that all Mahavira's disciples are like himself but Śreņika's faith remains
steadfast.
2.(b) The leper Seṭuka
Once again the MPC is a faithful reproduction of the narrative of the Ay.2: in fact the turn of phrase is often almost identical ('aham tubbhehim nāhehim kīsa narayam jāmi '.)
The Upadesa-māla3 of Dharmadāsa Gaṇin includes a verse (439) which runs :
kesimci varam maraṇam jīviyam annesim ubhayam annesim Daddura-dev'-icchae ahiyam kesimca ubhayam pi
In explanation of this the commentator Rāmavijaya retells the story of Sețuka (and that of King Śreņika and the necklace) in a form which is close to the Avaśyaka version and adds some clarification. Thus it is expressly stated that the brahmin's
1 Vol. IV, pp. 776 to 842.
Avaśyaka-sutra Agamodaya Samiti, ed. Purva-bhāga, p. 679.
This, a work of the ninth or tenth century, was edited by Tessitori in GSAI XXV, pp. 167-297. The commentary was available only in a Gujarati translation.

Page #36

THE STORIES
23 wife had a dohada and that the privilege given to Sețuka was to receive a dinār's worth of food in alms from every house.
The story of Sețuka is also retold in essentially the same form in the eleventh parvan of the Trişaşți-salākā-puruşa-caritra and in the Kathā-ratnākara. .
The frog-bodied god, Dardurānka-deva is an interesting figure who may well belong to an older folklore. Two legends seem to attach to him, for the Jñata-dharma-kathāḥ2 has a version different from the story of Sețuka. In Rājagļha in the time of King Sainya there lived a jeweller named Nanda. He heard the preaching of Mahāvīra and became a lay-disciple but later lapsed into error. He made great benefactions to the town of Rājagrha and enjoyed the gratitude of its citizens, but fell ill and died despite lavish offers of rewards to doctors. Reborn as a frog in a tank which he himself had constructed he there heard people praising Nanda. Remembering his former life he realised his errors, and was on his way to worship Mahāvīra when he was killed by a horse's hoof. With his last breath he recited a religious formula and was reborn as the god Dardura in the Saudharma heaven.
This version of the origin of Dardurāńka-deva is found in much less detail in the Srāddha-guna-vivaranas of Jinamaņdana Gaņin.
The name Sețuka (water-melon man') is curious. His presentation as an incorrigible glutton who brings to mind Mūladeva's reflection that 'hunger is the chief characteristic of the brahmin caste '4 is consistent with the anti-brahmanical tendency of the MPC.
2.(c) Kālašaukarika and Sulasa
This again is part of the Srenika legend cycle and is found in the Av.5 An account of Sulasa's refusal to kill buffalo is given in explanation of verses 12 and 13 of the Dharma-ratnaprakaraņas :
kūro kiliţtha-bhāvo saminam dhammam na sāhium tarai See the translation by Hertel: Das Maerchenmeer, Munich 1920, pp. 8 ff. * See Hüttemann: Die Jñāta-Erzählungen. • Atmånanda Sabhã ed. Bhavnagar 1914. erisă ceva bambhana-jãi bhukkha-pahāņā havai. Avasyaka-sutra Agamodaya-Samiti ed. Purva-bhāga, p. 681. Atmananda Sabhã ed. Bhavnagar 1914, p. II.

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24TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA
iya so na ettha joggo joggo puņa hoi akkūro iha para-log'-āvāe sambhāvanto na vațțai pāve
bīhai ayasa-kalanko to khalu dhammariho bhīru It is hard not to see in this tale a reminiscence of an old cult centring round a buffalo sacrifice which was in violent conflict with the tenets of Jainism. Such a sacrifice still exists for instance among the Soras! and was probably once widespread.
2.(e) King Brahmadatta and the tongues of beasts
Here is an element of old folklore that is found also in some form or other in countries very remote from India.
There is a close parallel in Jātaka 386 (Kharaputta-jätaka). King Senaka of Benares saves the life of a nāga king and in recompense is presented with a någa maiden who watches over him. One day he is shocked to find her fornicating with a snake and lashes her with a whip. She complains to the nāga king who sends four of his men to kill Senaka. They overhear him telling his wife of the incident and report the true facts to their ruler who grants Senaka the gift of understanding the speech of beasts. One day when he is laughing at a conversation of ants and flies the queen insists on knowing the spell which enables him to understand them even though she is told that to reveal it will cost him his life. To save him sakra takes the form of a goat and the king overhears him saying: Senaka is a fool'. So he convinces the king not to reveal the charm but to save his own life and punish the heartless queen.
The Buddhist version, if only because of the introduction of Sakra in his role of deus ex machina, would seem to be less original than the one found here.
A. The narrative of the muni Siva
This story is again one easily traceable in the commentary literature. The Daśavaikālika-niryukti2 in a classification of nāya and heu defines the former as being of four kinds, the first of which would be an example that refers to a whole. Pursuing that enumeration it cites as a nāya of this kind a danger that may threaten from a thing. The relevant verse (55) runs :
1 Cf. Asutosh Bhattacaryya : Death-rites among the hill Sora of Orissa (Bulletin of the Department of Anthropology, vol. I, No. 2, pp. 1-16).
* Leumann: Dašavaikälika-sūtra and -niryukti (ZDMG XLVI) pp. 581 ff.).

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THE STORIES
25 davvåvāe donni u vāņiyagā bhāyaro dhana-nimittam
vaha-pariņa ekkam ekkam dahammi macchena nivveo This is explained in Haribhadra's commentary by a story that coincides in every detail with that of the MPC. It omits only the pious conclusion : that the brothers seek refuge in the Jaina initiation after performing their mother's funeral rites.
The commentary of the Dharmópadeśa-mālā relates the same story in explanation of verse 16 of the text which follows a similar classification :
pāveņa kilesena ya samajjio tahavi āvayā-heu attho samtāva-karo nidarisanam bhāuno donni The narrative seems to have appealed so strongly to the author of the BKK that he has used the theme twice with almost identical details. In story No. 28 (Süramitra-Śūracandrādikathānaka) two brothers who have gone to seek their fortune in Simhaladvīpa find a precious jewel ; and in No. 100 (Dhanyamitrādi-kathānaka) two brothers go to a distant country and return laden with precious stones. In both the episode of the - matricide is bowdlerised : mother and daughter like the two sons have murderous thoughts but in the end all take refuge in the Jaina initiation.
The close accord between the various versions of the story is noteworthy and it is interesting to remark that the Dharmôpadeśa-mālā uses the same rather rare word naulaga that is found in the MPC.
B. The narrative of the muni Suvrata
The basic elements of this tale are found with widely divergent details in a number of versions, both Buddhist and Jaina.
In Jātaka 63 (Takka-jātaka) the Bodhisattva living as an anchorite saves the life of a beautiful but wicked woman and by her is seduced from his asceticism. The village where they live is overrun by robbers who carry her off. The Bodhisattva waits in the hope that she will escape and return to him ; instead she sends a message begging him to come and rescue her. When he arrives she bids him stay till nightfall. The robber comes back and is asked by her: 'What would you do if your rival were in your power ?' Then she shows him the Bodhisattva

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26
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
who is tied up and beaten by the brigand but will only murmur : 'Cruel ingrates.' When questioned he tells his story and the robber falls into thought. Then he kills the woman and both he and the Bodhisattva become ascetics.
In Jātaka 374 (Culladhanuggaha-jātaka) there is a somewhat similar incident when a woman, attacked together with her husband, helps the robber to kill the husband.
The Katha-sarit-sagara (LXI) tells the story of a jealous husband who left his wife in the care of an old brahmin when compelled to travel abroad. She elopes with a young Bhilla and follows him to his village. On his return the husband tracks her down and begs her to live with him again. She hides him in a cave during the day and then betrays him to the Bhilla who ties him to a tree planning to sacrifice him to Bhavani on the morrow. But the husband prays to the goddess and is released by her. He cuts off the head of the Bhilla and takes his wife away. She secretly brings with her the head of the Bhilla, and when they reach home lays a charge of murder against her husband. But his story is found to be true and she is repudiated and her nose and ears cut off.
Certain details are common to the three versions: the woman goes off gladly with the brigands, she lures her husband to their lair and makes him hide, then at night hands him over to her lover who ties him up and beats him. It is at this point that the Buddhist version diverges, intentionally altered it is clear, because the Bodhisattva who is cast in the husband's role cannot be represented as a killer.
D. The narrative of the muni Yaunaka
The latter part of this story has a close parallel in an episode from the SK.1 One of the characters Purandara has a wife Narmada who is in love with the servant Arjuna. His suspicions awakened by his mother he pretends to go away on business, and returning unexpectedly finds his wife asleep with her lover. He transfixes the man with his sword and later Narmada is aroused by the blood flowing. She buries Arjuna and places over his grave an image which she worships. Later, Purandara returns to live with his wife as before. Twelve years later some
1 Jacobi's edition, pp. 754 ff.

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THE STORIES
27 brahmins are one day invited by Purandara to a ceremony, but he notices that before they have eaten his wife offers food to the image. 'Why bother about him still ?' he cries in exasperation. She realises that it was he who killed Arjuna and in revenge poisons him.
Certain motifs of the story are very familiar. The wife who sends her husband away on a fool's errand in order to be with her lover is no novelty, but it is worth noting that her fantastic wish does not seem to be a dohada. The hero who through his skill tames an elephant on must is equally well known.
3. The lion and the physician
In the BKK (Vaidya-kathānaka No. 102(3)) this short tale is used to exemplify ingratitude. The only modification is that the lion has become a tiger. In both cases the physician's home is in Benares 'where Jitaśatru was king.'
4. Metārya
This story seems to have been one of the most popular of all Jaina legends. So familiar was the material that in the MPCH concision is often carried to the point of obscurity in the narration and it is expressly noted that the story is ‘datthavvam annattha satthe'. The sixteenth century copyist who transcribed one of the MSS. used in this edition (MPCH : A) went even further and omitted almost the whole story from his text replacing it by a summary in five gāthās.
Metārya of course belongs to the oldest stratum of the commentary literature. The two recapitulatory verses (MPC 926 and 927, MPCH 437 and 438) are to be found in the Avaśyakaniryukti 869 and 870 and the Marana-samādhī 425 and 426, and the full narrative is given in the Avaśyakal commentaries with the same details as in the MPC.
Metārya figures in the Upadeśa-mālā of Dharmadāsa, verse 91 of which runs :
sīsāvedhena sirimmi vedhie niggayāņi acchīņī
Meyajjassa bhagavao na ya so manasā vi parikuvio 1 Āvaśyaka-sūtra Agamodaya Samiti ed. Purva-phāga, p. 492.

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28 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA And again verse 333 :
sutthu vi jai jayanto jāi-may'-āīsu majjai jo u
so Meyejja-risi jahā Heriesc balo vue parihāi Here two different lessons are drawn from two different episodes of the story : in the first case Metārya is praised for his fortitude in fulfilling the duties of religion, in the second his humiliation by his meda father serves to show that pride will always be abased.
In the commentary of Rāmavijaya Gaņin almost exactly the same details are given as in the Avaśyaka narrative. However the conditions which the god must fulfil for Metārya's marriage are : first, to build a golden rampart around Rājagțha, secondly, to make a road to the Vaibhara mountain, thirdly, to bring water from the Jumna, the Sarasvati, the Ganges and the Kşīrasamudra for purification. As a final detail it is from Mahāvīra himself that the goldsmith and his family receive their initiation.
Jayasimha Sūri, author of the Dharmopadeśa-mālā-vivaràņa acknowledges his debt to the Upadeśa-mālā for the details of the story of Metārya :
Suyadevi-pasāeņam suyanusāreņa sāhiyam eyam
samkheveņam puņa vitthareņa Uvaesa-mälāe Explaining verse
mārijjantā vi dadham kovam na kunanti muniya-Jiņa-vayaņā
Meyajjo ya maharisi ahavā Damadanta-sähu vva he retells the story with almost identical details. It is to be noted however that the purohita's son has become a minister's son and that Metārya as an ascetic is styled nava-buddhi and not as in the Avasyaka nava-puvvī; the change no doubt results from a scribal error. In a parallel passage the MPCH has cauddasa-puvvī.
The Sanskrit Kathākośal translated by Tawney, a rather late collection of Jaina narratives includes the history of Metārya in a very similar form. Here he is said to have received the initiation from Mahāvira.
In the SK Haribhadra has taken one incident from the 1 Kathākośa or Treasury of Stories tr. Tawney. London, 1895, p. 117 ff. · Jacobi's edition, p. 467 ff.

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THE STORIES
29
legend and remoulded it. The king of Acalapura has two sons, Aparājita and Samaraketu, the latter viceroy of Ujjain. Aparājita becomes a monk and later learns that in Ujjain the king's son and the purohita's son are harassing the monks. To right their wrongs he goes there and compels the youths to enter the monastic life. (The details are exactly those of the Metārya story.) The purohita's son hates Aparājita for this but is reborn as a god who is destined to be enlightened by his brother in his next human incarnation
Another redaction of the life of Metārya is given in the BKK (Hastaka-śreşthi-kathānaka No. 105). It differs widely from the other narratives except in the final episode of the goldsmith and there the krauñca has been metamorphosed into a peacock. This incident has also been used alone earlier in the same collection (Mayūra-kathānaka) as the last of the stories exchanged between Manipati and Jinadatta where it is recounted by the former as a warning against hasty judgments. Here too the krauñca has become a peacock which swallows a precious stone.
There are of course isolated motifs in the story which are found elsewhere. Thus for example in the Jñāta-dharma- kathāḥ Poțțilā and Padmāvatī, wives respectively of the minister and the king of Tetalipura being pregnant are brought to bed on the same day. The former's still-born daughter is given to the king and the latter's son to the minister.
Similarly the poisoning of a co-wife's children by a jealous queen is a theme of not infrequent occurrence; whilst the animal which produces jewels or gold or treasure for its fortunate owner is a familiar figure of folklore in the west as well as in the east. For the casting of a goat for this role one might compare the episode in the Dharma-kalpa-druma (1.1) where a merchant dies in atta-jhāna and is reborn as a goat which later shows a hidden treasure to a monk.
Some of the varied moral lessons drawn from the story of Metārya have already been noted. The MPC uses it to stress the need for discriminating judgment and the MPCH specifically designates its theme as compassion for living beings (pāni-dayā). The Upadeśa-mālā draws from it a lesson of fortitude in religion and also points the moral that pride comes before a fall. For the Dharmopadeśa-mālā Metārya's history is a proof that holy men never give way to anger.

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30
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
The Metarya of this tale is not the only one known to the Jaina scriptures: there is another who was a ganadhara of Mahavira; but the distinction between them may sometimes be lost. Of the other Metarya the Dharmopadeśa-mālā says: Tungini-des'-uppanno Meyajjo jayai ganaharo dasamo Vāruņa-devie suo dattassa visaṭṭhi-varis-'au
The name itself invites speculation. It is clearly a Prakritic form which has occasioned some hesitancy in Sanskritisation. The BKK renders it in different passages as Medajja and as Medajña.
In verse 893 of the MPC the connection with the meda caste is clear and of course natural. But the Desi-nama-mālā (VI. 138) quotes meyajja in the meaning of 'grain' (perhaps a special kind of grain). Meyajja-risi might then be interpreted as the grain sage'.
5. Sukumalikā
This tale seems to have been almost as familiar in Jaina circles as that of Metarya and has achieved a far wider literary diffusion outside them.
The kernel of the story is found in the Bhakta-parijñā (verse 122):
Sakeya-purahivai Devarai rajja-sukkha-pabbhattho pangula-hetum chudho vuḍho ya naie devie
or in almost identical words in the Bhagavati Aradhanā (verse 949):
Säkeda-puradhivadi Devaradi rajja-sukkha-pabbhaṭṭho pangula-hedum chudho nadie Rattae devie
The commentaries of the latter work explain only that King Devarati relinquished his kingdom for the sake of his wife Raktā who later because of her infatuation for a crippled musician pushed her husband into a river.
The story is found in a version very close to that of the MPC in the Avasyaka commentaries and again in the Dharmopadeśamälä, where verse 81 reads:

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THE STORIES
Nīses-gun'-āhāram nara-nāham niya-paim pi mottuna genhai pangum Sukumaliya vva mayan'-aurā nārī
31
The only modification in detail is that Jitaśatru is made king elsewhere because he has been found asleep under an aśoka
tree.
The same narrative appears presented with great literary skill in the Dasa-kumāra-carita where the famous story of Dhūminī is put into the mouth of Mitragupta. Dhunyaka saves his wife by giving her his own flesh and blood at a time when famine is driving the population to cannibalism. He also saves the life of a man who has been mutilated. Dhumini conceives a passion for this man and forces him to satisfy her desires. Later she pushes her husband into a well but he is rescued by merchants and finds his wife again at Avanti. She accuses him of having mutilated her lover but he demands the testimony of the cripple who avows the truth.
In the Buddhist version of the tale (Cullapaduma-jātaka No. 193) the Bodhisattva born as the son of King Brahmadatta, is turned adrift together with his six brothers by their suspicious father. Starving in a desert they decide to eat their wives, but the Bodhisattva by a strategem saves his own wife and later nourishes her with his own flesh and blood. Reaching the Ganges they find a mutilated robber who is tended by the compassionate Bodhisattva. The wife falls in love with this man and pushes her husband over a precipice but he is saved by a lizard and in the end inherits his rightful kingdom of Benares. By chance the woman arrives there carrying her lover in a basket. The Bodhisattva on recognising her orders her to be killed but then relents and banishes her after ordering the basket to be firmly fixed on her head.
In the Katha-sarit-sagara (LXV) is included the story of a young merchant who, wandering in the desert, saves the life of his wife by giving of his own flesh and blood. Then later they save the life of a mutilated man who is in danger of drowning in a stream. The wife falls in love with him and, sending her husband to gather from a crag a rare herb, she cuts the rope that holds him. However he falls into a river, is saved and by the hand of chance becomes king in a distant city. As in the other versions of the story the wife arrives there carrying her crippled

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32 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA paramour and posing as a pativratā. She is recognised and her nose and ears are cut off in punishment.
The Pancatantra has a more poetic adaptation of the tale. A brahmin is wandering in the desert after being turned adrift by his family. His wife dies of thirst and as he stands desolate with grief he hears a voice say: 'If you give her half your life she will live again.' He does so and she revives. They set out again and in a garden by a city find a cripple wh sings divinely. Infatuated with him the woman manages to push her husband into a well. Carrying the cripple she goes to another city and there meets her husband who has been saved from death. She accuses him of having mutilated the cripple but he merely replies : Give me back the half of my life', and she dies on the spot. The story is summed up in the verse: .
yad-arthe sva-kulam tyaktam jūvitårddham ca hāritam sā mām tyajati nihsnehā : kaḥ strīņām viśvāsen naraḥ The BKK includes a story (No. 85: Devarati-nypa-kathānaka) the details of which accord closely with those of the MPC but the king is called Devarati and his queen Raktā as in the Bhagavatī Ārādhanā. No reference is made to the errant wife's final fate but the king becomes a digambara monk.
An episode similar to the story of Sukumālikā is included in the SK.1 Dharana, leader of a caravan, escapes with his wife Lakşmi from the attack of a band of Sabaras and is wandering in a waterless forest. To save Lakşmi's life he nourishes her with his own flesh and blood. Later she abandons him for a robber, leaving him to be arrested for a crime of which he is innocent.
The common features of all the narratives the feeding of the wife with the husband's flesh and blood and her infatuation with a pangu ('a cripple' or 'one whose legs have been cut off '). Such infatuation of a high-born woman for a man of the lowest class or for one physically deformed is a not infrequent narrative incident. In the Apabhramśa Yasodhara-carita (11, 9) King Yaśodhara finds his wife keeping an assignment with a hunchback and sees the man kick her because she arrives late. Deformity seems to have been popularly associated with skill in music. It will be recalled that the courtesan Devadattā falls
1 Jacobi's ed., p. 426 ff.

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THE STORIES in love with Müladeva though travestied as a dwarf because of his proficiency in dance and song.
In the MPC the story of Sukumālikā is used as an illustration of ingratitude but it is more usually treated as a warning to avoid attachment to a woman.
6. The noble steer
This parable consists in effect of two stories. Into the tale of the bull which vindicates itself by a voluntary ordeal is inserted, by a rather flimsy link, that of Jinadāsa and his unchaste wife.
The inserted story is found in a closely parallel version in Haribhadra's SK.1 The wife Bandhulā of a pious Jain, Jinadharma, is in love with his friend Dhanadatta. One night Jinadharma goes to a śünya-gyha to practise meditation. His wife too comes there with her lover and brings along her bed. One of the spiked supports of the bed pierces Jinadharma's foot but he endures the pain of it until he dies from loss of blood. Reborn in the world of the gods he at once returns to convert the wife and friend of his earthly existence. He first alarms them till they contemplate suicide and then consoles them, teaching them the Jaina solution of samlekhanā.
The story of the bull occurs in the BKK (Vrşabha-kathānaka No. 102(4) ) as one of the parables narrated by Manipati to stress the need for circumspection in judgment. A brahmin, Somaśarman has two wives one of whom gives birth to a son. Her jealous co-wife kills this infant and impales it on the horns of a bull, the bhadra-vrşabha. The people of the town turn in horror from the bull as a killer but it clears itself from the imputation by taking a red-hot iron bar in its mouth and is free again to roam at will.
8. The ministers
This again belongs to the corpus of Āvaśyaka legends. The details given in the Av.? and in Haribhadra's commentary on the Avaśyaka-sūtra II, 57
goņi (1) candana-kahā (2) ceļão (3) sāvae (4) bahira (5) gohe (6)
Țankaņao vavahāro (7) paờivakkho āyariya-sise 1 Jacobi's ed., p. 760 ff.
? Leumann: Die Avasyaka-Erzählungen, pp. 37-38 and Avasyaka-sūtra Agamodaya Samiti, ed. Part I, p. 98.

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34 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA in recounting the story of the cedio are exactly those of the MPC. The Viśeşāvaśyaka-bhāşya draws a lesson in two gāthas: (1440 and 1441)
a-tthāņ-attha-niuttabharaṇānam jinna-seţthi-dhūya vva na gurū vihi-bhanie vā vivarīya-nioyao siso sa-tthān’-attha-niuttā īsara-dhūyā sa-bhūsaņāņam va
hoi guru sīso vi ya viņioento jahā-bhaniyam It is to be noted that in the MPCH the ministers are endowed not with autpattikī buddhi but with buddhi-catuṣka.
10. Nāgadatta
For Nāgavasu's action in appealing to Śāsanadevi may be compared the story of Sriyaka, told in the Avaśyaka commentaries and more circumstantially in Hemacandra's Parisistaparvan. Sriyaka has taken the vows but cannot fast because he is always hungry. Sthūlabhadra's eldest sister encourages him to attempt a fast as a result of which he dies. She reproaches herself with the guilt of his death although the sangha exonerates her. The nuns standing in the kāyotsarga then request Śāsanadevi that she may be brought to the presence of a Jina who pronounces her guiltless.
The note, so rare in similar tales, of womanly devotion that characterises this story is completely lost in the BKK version (Nāgadatta-kathānaka No. 47). Nāgadatta is married to Priyanguśri but an envious man named Nāgasena who has caught a glimpse of her wants to get him out of the way. Finding Nāgadatta engaged in the kāyotsarga outside the Jaina temple he takes off his own necklace and, hanging it on him shouts thief. The king's officers seize Nāgadatta who will not break the kāyotsarga. He is condemned to death but when the fatal sword strikes it is transformed into a rain of blossoms. The onlookers are edified and many converts are made.
As from this narrative the loving wife is absent the lesson of the MPC cannot be drawn, namely, that since even a woman lay disciple can have such faith in the Jaina doctrine then how much more must a proficient Jaina monk be exempt from earthly failings.
II. The carpenter
This fable of beast's kindness and man's ingratitude is found

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THE STORIES
35
in the Vikrama-carita.1 A king's son goes hunting despite unfavourable omens. His horse bolts and he is treed by a tiger. He is alarmed to find that a bear has also taken refuge in the tree but this animal calms his fears and when he grows tired allows him to sleep in its arms, resisting suggestions by the tiger that it should throw him down. Then the roles of man and bear are reversed and the tiger tempts the man using as an argument the familiar lines:
na đi năm ca nakh nam ca sợ ng năm sāstra-pân năm viśvāso naiva kartavyaḥ strīşu rājakuleṣu
The man yields and lets the bear fall but it saves itself by catching a projecting branch. When the tiger goes away the bear goes too but curses the prince to become mad.
In the Jainistic recension of the Vikrama-carita the story is almost the same but the prince's bedmate is an ape not a bear, and it is not deliberately but through confusion of mind (bhrāntacittena) that he lets it fall. Here too the man becomes mad as a consequence of his act for the divinity of the tree is incarnated in the ape.
12. Carabhaṭī
Under the title: La novella della brahmana e dell' icneumone nella redazione prakrita del Munivaicariyam Belloni-Filippi published from the MPCH the text of the nine verses covering this story as well as the parallel passage from the MPCS. Discussing the versions of the legend found in the Katha-saritsagara, the Bṛhat-kathā-mañjarī, the Hitopadeśa and the various recensions of the Pañcatantra he distinguished two basic types according to whether it is the husband or the wife who kills the mongoose.
Another possible line of demarcation lies between those versions where the child dies from the snake's bite and those in which the snake is killed before it can bite. To the former category belong the versions of the MPC (but not of the MPCJ and MPCH), the BKK and the Avaśyaka3 commentaries, where
1 Vikrama's Adventures ed. Edgerton (Harvard Oriental Series 27), p. 34 ff. RSO, vol. IV, 1911-12, pp. 1015-20. Avasyaka-sutra Agamodaya Samiti ed. Part I, p. 93b.

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TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
the narrative is exactly that of the MPC. The Av. and Haribhadra's tīkā give the story under verse II, 55:
sāvaga-bhajjā (1) sattavaie (2) ya kunkaṇaga-dārae (3) naule (4) Kamalāmela (5) Sambassa sähasam (6) Senie kovo
The BKK (Kapilā-brahmiņī-kathānaka No. 102-2) gives a version with similar details.
It is to be noted that all the versions except those of the Avaśyaka commentaries and the MPC refer to a brahmin woman and treat the word carabhați as a proper name.
Outside Sanskrit and Prakrit literature the story of the mongoose is also to be found in the Tamil epic Cilappatikāram (A taikkala katai XV. II, 54-75).
13. The rustic
Jātaka No. 72 (Sīlavanāga-jātaka) offers a partial parallel to this tale. The Bodhisattva, incarnated as an Himalayan elephant dwelling apart from the herd as an ascetic, finds a forester of Benares lost in the wilderness and guides him home, asking only that he should not reveal the route to others. But the man marks well the road and comes back to the Bodhisattva pleading that he is in debt and begs to be allowed to saw off his tusks. In the end this false and avaricious man receives from the Bodhisattva all his ivory but is then swallowed up by the earth.
The beast with a thorn in its foot that seeks human assistance for its removal is a not uncommon motif of folklore. In Jātaka 156 (Alīnacitta-jātaka) some carpenters cure an elephant by similarly extracting a thorn.
14. The lioness
The essential element of this story of a discriminating animal appears in Jātaka 22 (Kukkura-jātaka) where, the palace dogs having gnawed the leather harness of his chariot by night, the king orders all dogs outside the palace to be destroyed. The latter demand justice of the king and persuade him to administer an emetic to the palace dogs who are thereby proved to have been the culprits.

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37
THE STORIES 15. The distressed lion
As already mentioned the BKK (Tāpasa-gaja-kathānaka No. 102-5) has a similar story with an elephant in the ingrate's role. It should be noted that the wolf of the MPC has become a man in the MPCJ and MPCH.
16. Kāşthamuni
This story which is used to provide the machinery for the dénouement of the MPC is again an extremely popular one. It occurs in the Av.1 and with almost identical wording in the Nandīsūtra commentary as an illustration of pariņāmikī buddhi. The relevent verses are :
Abhae setthi kumāre devi Udiodae havai rāyā sāhū ya Nandisene Dhandatte sāvaya amacce khamae amacca-putte Cāņakke ceva Thūlibhadde ya
Näsikka sundārī nande vaire pariņāmiyā buddhi The details are precisely those of the MPC.
In explanation of verse 84 of the Dharmopadeśa-mālā : · ann'-āsattā mahilā ghara-sāram puttayam ca bhattāram
nāsei Kattha-jāyā Vajjā vva nirankusā pāvā the commentary recounts the same story in a slightly shorter form.
The Kathā-ratnākara of Hemavijaya contains a tale obviously based on the Kāştha-muni legend. A merchant Dhanadatta goes away leaving behind his wife Rambha and two young sons. She at once takes a lover. One day a monk comes to the house, notices the domestic cock and says to his disciple that whoever eats its comb will become a king whilst from the mouth of whoever eats its wattles a precious stone will issue every day. Both the woman's lover and her maid overhear this prediction. The former demands that the cock be cooked for him but by chance the two boys eat those particular portions of the bird. He then proposes that she should kill the two boys and give their flesh to him to eat. The maid, overhearing this conversation runs away with them and the monk's prophecy is very soon fulfilled.
The Upades a-prāsāda2 also retells the legend of Kāştha-muni. Inevitably the climax of the tale of Kāştha-muni recalls a 1 Avasyaka-sūtra Agamodaya Samiti ed. Purva-bhäga, p. 558. 2 Vol. I, p. 66.

Page #51

38
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA much more famous story: that of the false áccusation against the Buddha which is found both in the Dhammapada commentary and in Jātaka No. 472 (Mahāpaduma-jātaka). There the wench Ciñcamāṇavikā is suborned by sectarians to pretend that she is pregnant by the Tathāgata. She simulates this condition by wrapping rags and bits of wood round her belly and makes an accusation in front of the congregation. He replies Only you and I know the truth.' Then Sakra appears to reveal her wickedness and she is swallowed up by the earth. It is worth noting that unlike Kāṣṭha-muni the Buddha is not moved to anger.
The magic properties to be gained from eating a cock are no novelty. One may compare Jātaka No. 445 (Nigrodha-jataka) where a man overhears a cock boasting that whoever eats of its fat will become a king. He then kills and cooks it and gives it to Nigrodhakumāra who in fact becomes a king.

Page #52

THE RELIGIOUS ASPECT
As a text designed to illustrate the dharmopadesa for laymen the MPC presents the Jaina religion as it affects the lives of ordinary people, but the ideal is first and foremost that of the ascetic life. Of particular value is the practice of the kayotsarga, 'the abandonment of the body' in motionless meditation or, as it is here more often called the pratimă or statue posture. This of course has a considerable place in the Avaśyaka literature and is recommended for laymen as well as for sadhus.
Ascetics attain to the highest development of which the unreleased soul is capable, and insofar as they still belong to the world are conspicuous by the purity of their lives. Abbhakkhāṇa-calumny-explained by the commentators as asaddoṣāviṣkarana which is in all circumstances a sinful thing becomes, when directed against them, an occasion for bringing into disrepute the sacred creed, to avert which should be every believer's aim. We read how Śreņika faced with a god-made illusion sheltered a pregnant nun Jina-maya-uvahasa-bhayā (418) and how Kāṣṭha-muni cursed the woman who made a false accusation against him because of the pauppão kao pavayaṇassa. Against this background the stress laid by the MPC on the avoidance of abbhakkhāna is well understandable.
In the MPCH this teaching is elaborated in a concluding homily which expressly cites the Bhagavati-sutra though the exact passage to which it refers is not clear. In Bhagavatisūtra I, 6; I, 9 (where it is one of those sins through which jīvā garuyattam havvam agacchanti) and II, 1, abbhakkhāņa figures between kalaha and pesunna in a category of nineteen sins but there would appear to be other passages in the canon for example Upāsaka-daśāḥ I, 45-7 where it is more expressly condemned.
In the story of Manipati which is characterised by its strongly anti-brahmanical note, it is precisely the brahmins who are guilty of the sin of abbhakkhāna. The stupid Tilabhaṭṭa or the gluttonous Sețuka resemble stock types of the classical drama, the purohita's son cannot reconcile himself to bowing down at the feet of sūdras, whilst the vipras who seek to besmirch Kāṣṭhamuni are presented uncompromisingly as evil men actuated by
39

Page #53

40
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
malice, and are satirized in a way that recalls Haribhadra's treatment of the Hindu divinities in the Dhūrtākhyāna.
In fact the gods of Hinduism play a very minor role in the MPC. With Sakra at their head they are mere impermanent tenants of the heaven-world who can at best come to worship a tīrthařkara. Often they are agents sent to test mortal faith in the Jaina creed.
As bhakti directed towards the tīrthankara is formally excluded (na ya nāho 'mhi aham te says the Jina to Sreņika) popular devotion is centred on the yakşiņīs or śāsana-devatās assigned to the tīrthankaras. Schubring has rightly assessed their function when he writes that the latter term 'ist wohl der Ausgangspunkt der Vorstellung, indem zuerst das Gebot des Jina menschliche Gestalt gewann, und zwar weibliche, indischen Grundvorstellungen entsprechend. Hinzu kam das Bedürfnis, den Laien, für deren Bitten die Heilskünder unerreichbar sind, gewährende Mächte gegenüberzustellen.' That a prayer could be more effective if made as in the case of Nāgavasū in the concentration of the kāyotsarga is comprehensible but it is not clear whether the śāsana-devī was always addressed in this posture.
One further point which is repeatedly stressed in the MPC is the danger of dying without turning to the true faith or without achieving inner tranquillity. Thus Sețuka dies in ārtadhyāna and is reborn as a frog, whilst in his frog incarnation he dies in a blissful state whilst about to worship the Jina and is reborn as a god. Similarly Municandra reproaches the stepmother who has attempted to poison him because, had she succeeded, he would have died without taking thought for another life.

Page #54

MAGADHI VERSES
These are eighteen in number: 455, 456, 458,4 60, 461 463, 464, 466, 467, 469, 470, 472, 473 and in a later narrative 772–776. One refrain verse is given four times and another twice. There are clearly corruptions in the text which has however been left exactly as given in the MS. An attempt has been made to divide up the verses which from 461 to 470 are left unnumbered by the copyist who seems to have been unable to analyse them metrically. In fact except for 455, 456 and 776 which are ārya these Māgadhi verses appear to be composed in gana metres of varying length, of which each pāda ends in -o-, They are clearly not prose.
In gāthā 454 these verses are expressly designated as Māgadhi (... Māgahie bhāsāe tīse lakkhanam eyam repho ya bhanijjai la-kāro) but apart from the substitution of 1 for v the only apparent Māgadhi feature which they show is the nom. sing in e. In the first passage they are all put in the mouth of the girl from Magadha '--Māgadhasenā, in the second they belong both to Māgadhasenā and to her interlocutor.
The custom of composing poems in successive verses from different dialects or of interlarding a longer work with stanzas in languages other than that of the main narrative was a not uncommon one particularly in erudite circles in the medieval period. Schubring has given some specimens of this macaronic poetry drawn from Jaina sources. But the Māgadhi verses of the MPC seem to be quite other than an attempt to display erudition. The analogy would be rather with the dramas where a particular dialect is by convention appropriate for a given character.
It may well be that they represent actual Māgadhi popular songs which in the course of transmission from copyist to copyist have lost most of the original dialectal characteristics.
1 Prakrit-Dichtung und Prakrit-Grammatik (Jacobi-Festgabe. Bonn 1926, pp. 89-97).
41

Page #55

METRE
Both the MPC and the MPCH are composed in ārya metre. A number of verses in the former (98, 101, 280, 713, 957, 985, 1021, 1073, 1198, 1199, 1200, 1211, 1214, 1239) show the upagīti form of the arya.
Apart from the Māgadhi verses and the Apabhramsa verse (287) the following metres are also represented in the MPC in-verses apparently quoted from other sources :
Hariņi: 253. Śārdūlavikridita: 157, 1039, 1061, 1062, 1128. Śloka : 127, 200, 688, 971, 1119, 1120, 1121, 1123, 1124,
1125, 1206, 1207. Sragdharā: 78, 79, 227, 228. Vasantatilaka : 1122.
The Māgadhi verses (458, 460, 461, 463, 464, 466, 467, 469, 470, 472, 473, 772–775) and another verse (459), not apparently intended to be Māgadhī, are composed in a metre characterized for each pada by a closing gana of the forma

Page #56

LANGUAGE
The MPCH and, except for some three dozen verses, the MPC are written in the so-called Jaina Māhārāṣṭrī Prakrit so fully described by Jacobi and others. In some of the quoted verses the MPC shows forms that belong to a rather older language otherwise few or no traces of the considerable interval of time that must separate the two works are detectable in the morphology. It is rather in the vocabulary, in the choice of expressions like bhuvana-bhānu MPCH 116, or mahesara MPCH 457 or in the introduction of Gujaratisms like khallā MPCH 237 ăla 547, 554 that the MPCH gives a hint of its later date. The two texts may therefore conveniently be treated together; and these notes will serve to point out that beside its regular formations this normalised Māhārāṣṭrī shows features which belong properly to an older language and others again in which the developing trends of medieval Indo-Aryan are clearly visible.
Whilst the MPCH knows only one old preterite form asi the MPC offers still a number of aorists: agahimsu. 841, 1141, ajivimsu 898, abhaṇesu 517, 706, 812, abhavimsu 898, avasesu 643, 693, ahesi 624. For the future alongside the normal formations in -issai and -ihi occur isolated survivals like dacchāmi 245 gassami 555. Atmanepada terminations are still visible in tosaisse 100, dhare 158, jäne, viyane 848, kähe 174.
The absolutive shows the usual range of formations with a predominance of the types in -um and uṇam. Isolated Ardhamāgadhi forms are viuvvaittaṇam 401 and uttarittänam 740: päevi 500 unless it is corrupt would appear to belong to the Apabhramsa stage. There is a curious use of adjectival formations from the verb 'to say' (jamp-, bhan-) in the function of absolutives jampiro1 84, MPCH, jampiri MPCH 347, bhaṇarī MPCH 307.
Of interest is an instance of the present participle as a conditional2: mario honto... duggai-paha-bhāyaṇam kao honto
1 Cf. similar forms in SK e.g., p. 58 l. 17.
Cf. Alsdorf: A specimen of archaic Vaina Mahārāştri (BSOS, vol. VIII, p. 329).
43

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44 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA MPCH 377-8. There are a number of pleonastic formations with the auxiliary: anupavittho santo 496, periyā santī 713, paitthiyā santī MPCH 272, mucchiyā santī MPCH 615; and enlarged stems of the present participle are on the increase : vasantaya 89, vaccantaya 1197, jīvantaya MPCH 210. A turn of phrase which transparently reflects popular language is padiuvayāro kao hoi MPCH 234.
The MPC appears to show a form for the third. sing. present in which -ai has been reduced to -e before tti: pattiyāve 526, vināse 910, uvasame 1045. It is interesting that it regularly uses samatthi for atthi as a simple copula : IO, 134, 642, 853, 977, 1175, 1193. The MPCH has an instance of the first sing. present with the termination of first plural : karimo MPCH 414. Everywhere new denominative formations are on the increase, for example: dhammalābhei MPCH 387, 434, pāņiggāhei 895.
The nominal flexion offers little of interest: confusions of gender are quite common, ablatives in -ă are still fairly frequent, isolated datives (vahāya 295 suhāya 560) occur, and there are numerous instances of accusatives identical in form with the nominative, e.g. khandhāvarā 494, Magahaseņā 738, kaliyā 1056. Foreshadowing later development, symbols of plurality are coming into use : vagga 444, 644, 1261, 1267 and, in effect, oha 6, MPCH 244, 595. In a few cases nouns seem to have retained a verbal rection : e.g. akārago 991.
Classical comparative formations in -tara occur but with intensive force : guhirataram 228, sutthuyaram 330, savisesatara 593, ahiyayaram 1040, gādhayaram MPCH 90, 121. Comparison is expressed as in the modern languages by the positive related to an ablative case : piāim niyaya-jīviyão 51, tumahim suhộiyā 55, niya-tavasā nissäram 186, ko tumāo piyayamo MPCH 345 where the superlative is in fact a strengthened form of piya.
Postpositions or what are virtually postpositions loom large. Some are nouns still inflected : păsa 114, etc., majjha 662, etc., müla 186, etc., uyara '1076, vattha 467; others are used in a fixed case form to indicate purpose : heum 318, etc., atthae MPCH 107, etc., kae 351, etc., kajjena MPCH 90, etc. Some are old adverbial forms: uccam 827, huttam MPCH 136, 205, ako MPCH 233, bāhim MPCH 206,; and certain absolutives are becoming fixed in the same function : muttum 520, 805, uddissa 699. The adjective of relationship or genitival postposition is

Page #58

LANGUAGE
45
found in three guises: kerisa 637, taṇaya 372, MPCH 491, 557, santiya 349, 892, 1238, MPCH 287, 519.
On vowel quantity it may be said that the length of all vowels in a final position is optional. This is particularly evident in the inst. sing. masc. and in the gen. plural and loc. plural where the writing of the anusvāra usually indicates in the MS that the syllable is to be read as long nasality is no doubt in any case present. Even final long -ã may be shortened where the metre requires visuiya 390, punnima 611, mottiya 1171, sariya 1202, Piyadamsana MPCH 373.
A notable feature of the MPC is the extensive use of proverbs; the following examples are characteristic:
avii anno vi paï kijjai 175 jānei sappanim sappo 747 deva a-moha-darisi 421, 527, 528 para-vasayā devānam sayalasuha-hariņi 156
ekko bhañjae ḍālam 1202 dukkham sa-sanka-ghara-vaso
960
thaviyana muttiyānam ko jāņae aggham 1048 samjoga vippayog'-anta 68, 243

Page #59

THE MAŅIPATI-CARITA-ANONYMOUS
I. namiūņa Vaddhamānam cauttīsâisaya-samjuyam dhiram Manivai-cariyam vuccham su-sāhu-guna-rayaņa-paļihat
tham 2. Maņivai-rāyā-risi vi ya jalan -atti-khaeņa samjama-gun’
addho
ten äroggam joggam dhamma-gun'-ajjana-kae rāyā? 3. khemo sivo su-bhikkho kara-bhara-rahio gav'-āi-tiri-sahio
bahu-pavara-nīra-sasso Kāsi nāmeņa deso 'tthi 4. dhamm'-attha-kāma-kāmiya-khette tatth’eva janavae
ramme viņiujjamāņa-ghana-paņiya-vaniya-āņanda-bhavaṇammi 5. caumuha-caukka-caccara-tiya-goyara-toranehi su-vibhattā - ramanīyā rāma-saro-pukkharaṇī-niyara-samjuttā 6. gayaņa-yala-cumbi-pasāya-lakkha-padikkhaliya-taraņi
haya-nivahā kīlanta-muiya-nara-nāri-nivaha-mujjhanta-pahi-Pohā 7. vaiņo vaeņa vaņiņo dhaņeņa rehinti jattha pāeņam
nimmala-sīleņa kul’-Sangañão daviņam ca cãeņam 8. anna-suha-asuha-samkanti-vimala-maņi-dappaņôvamam
hiyayam jattha ya narāṇa să atthi pura-varī “Manivaiyā nāma 9. dasa-disi-vikkhāya-jaso tattha ya atthi aņa-dāņa-dullalio paņamanta-rāya-maņi-mauça-koţi-samghațța-paya
kamalo 10. sūro rivu- timirāņam cando ya asesa-bandhu-kumuyāņam
niya-kula-giha-maņi-divo Manivai nāmā samatthi nivo 1 The following words are inserted after verse 2: Vyākhyā : Manipati rājarşir api na kevalam jvalanārti-ksayena dahanāhita-pidăbhavena samyama-gunadhyah caritråtiśaya-samặddho jāta iti gamyate tena kāraṇena arogyam yogyam nirogată yujyate dharma-gunārjana-kşte caritrātiśaya-jñāpana-hetave rājann iti prasuta aşpămantranam iti samkşepārtho vistarārthaś ca.
* ms uddha. * ms anganao.
ms Manivai. 5 ms timirane.

Page #60

MAŅIPATI-CARITA-ANONYMOUS
II. Siri-Vira-Jiņesara-pāya-kamala-bhasalassa tassa rāyassa
rivu-vahu-vehavva-vvaya-dikkhā-guruņo guņôyahiņo 12. punnāga-mayana-vaņa--rai-rāiya sarala-tilaya-bahu
sobhā
puhuvi vva Puhuvi-devi visuddha-rayaņā su-vamsā ya 13. suhumāņi tinni jise kesā dantā nahā ya pihulāņi
tinni ca 2uro vayaņam lalādagam taha tinni rattāņi 14. jīhā pāņi pāyā nāhi sattam saro ti gambhīrā
kaņțho piņdiya-janghā tinni vi ya santi hussāņi 15. niddhā loaņa-dasaņā paumā iva rāiyā ya kara-caraņā
uttunga-nah’-3āviyā samā dhavalā sihariņo dasaņā 16. anguţthe tam-müle javehi juttā taheva hamsa-gai
taha mattha-uddha-rehā tilaiya-pāņi su-guņa-khāņi Iz. tănam đjettho putto süro cãi acāvalo saralo - .
su-bhago ya aņuvatāvo kalāsu dakkho kayannu ya guru-sussūs'-āsatto sacc'-ābhāsī jaņânurāgi ya
aņuyattao viņio samatthi nāmeņa Muņicando 19. pañcaviha-kāma-bhoe suvabhoyantassa tassa rāyassa
savvôuya-sahas'-āgaya-payatthe satthehi uvaņie 20. aha annayā ya patto gimho jattha ya ravi ku-rāya vva
kara-caņdayāe samtāva-kārao taha ya duppeccho 21. ā-nālam naliņāņi vāsara-?muhe chohei iha sūro
ummīlei vi hu nisīha-samae nilóppalāimt jait 22. fdāghe patta-jaņassa dāha-haraṇe lole jal-'addā pare
vațțante piyā yať gimha-samae eyammi jāe phude 23. diva-bhūmi-koţthaga-gayo dhamei gimho sa lohayāro vva
timira-riu-huvāheņam ahiyam sacarácaram loyam 24. eganta-vikkam’-akkanta-rāya-lacchie gādham uvagūdho
majjiya-pasāhiy'-ango gahiya-vara-pādalā-vello 25. puvvåvaranha-samae pāsāôvarima-bhū-gavakkhammi
divv'-āsaņe nisanno tammi ya kāle mahā-nāho
1 ins omits rãi. 2 ms use. 3 ms aviya.
ms jettha. Sms uvabhiyantassa.
ms payattha. ms suhe.

Page #61

48 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 26. bhadd'-āsaņe nisannā Puhavī-devi narinda-pāsammi
Punnima-sasi vva rehai Rohiņi-gehiņi-juo rāyā 27. viņaôvayāra-kusalā samvuya-dehā imassa cedio
sovanna-kankaņehim vicaranti siroruhā saralā 28. 'bhāsa-rahiyassa kesam sa-kasiņa- vatthassa a-kasiņam
tatto
pāsai 'Puhuvi puhuvfsarassa kannassa pāsammi 29. hāsa-vasa-viyasiy’-acchi isiya-kampanta--thira-thaņa
vațțā
rāyāņam sambhāsai jaha piya dūo samāyāo 30. tatto rannā turiyam bahi-muham pesiyā dițțhi
pecchai nara-turagāim geh'-angane ya ona tam dūyam 31. na ya kahio mantīhim nayāvi vivihehi dāra-purisehim
esā evaņ sāhai ko paramattho ghadai ittha 32. evam cintåvannam rāyāṇam avagay'-iņgiy'-āgārā
dațțhūņa khivai dițțhim niva-vayaņe sā vi cintei 33. vankā piyammi saralā sajjaạe ujjuyā ya majjha-tthe
åyankirā ya vairiņi ghummanti hoi niddāe 34. katthammi kharā harise Sniccâniyā niyāe lajjāe
majjha-tthā gaya-?rāgā dukkhammi milāyae dițțhi 35. avaloyaņam disāņam viyambhiyam sādagassa samvaranam
āsaņa-siļhili-karaṇam ucchiya-lingāim eyāim 36. dūyâvaloyaņa-kae rāyā ai-ākulo imo ahuņā
tā bhaņio devie kim āulo deva samjāo 37. kahiyam niveņa savvam tīse sā vi hu pasanna-muha-8sohā
parihāsa-pesalam mamsalam ca aņurāga-bhāveņa 38. bhaņai jaha deva su-kul’-angaņāņa ko dūya-kahaņa
ahigāro
pai-devayāņa taha "kā dei ya visamvāiņi vāyā 1 ms kesa.
2 ms vatthussa.
ms omits Puhuvi. ms thera. ms omits na. ms niccâniyam. 7 ms rågo.
ms soho. ms tā.

Page #62

MAŅIPATI-CARITA-ANONYMOUS
49 39. bhaniyam niveņa sāhasu tās' attham devi tie tam paliyam
tādeūņa payaţiyam bhaņiyam ayam dhamma-dūo tti 40. tatto lajjā-manthara-diţthi daiyam niyam viloittă
devī jampai piyayama jai lajjasi vuddha-bhāvenam bādham goyara-dāņeņa vāraissāmi sayala-pura-loyam
bhaniyam niveņa sundari alam alam hasa-bhaņieņam 42. na ya lajjā taha therattaņeņa kama-pattaeņa maha gehe
adițgha-paliya-puvvaya-vaikkamâikkameņa param 43. hāhā aham ahanno pāvo kula-phamsaņo ahamma-mai
asui-asāsaya-atitti-kāra-kāmesu jam mūdho 44. tatto pahāya-samae jettha-suyam tujjha ceva Muņicandam
ahisiñciūņa rajje asamsayam pavvāissāmi 45. soga-samāula-hiyayā diņā vimaņā ya amsu-punn'-acchi
paņaya-pai-pāda-juyalā Puhuvi vi ya vinnavai rāyam 46. uvahāso esa kao devassa u leyam atthi suha-paliyam
devassa 3sayāmāo ajjavi guruyā bahū santi -47. isi hasiūņa bhaniyam naravaiņā devi suha-paliyam eyam
iha-loe luddhehim kajjai niya-hiyaya-samthavaņam - 48. paramattheņam eyam pi hoi vudąhi tti dāimo dūo
tanneva puvvayāṇam langhemi aņum pi majjāyam 49. nāya-pai-nicchāyā sā vimukka-kesā ya padiya pãesum
bāha-jala-punna-nayaņā royanti bhaạium araddha 50. hā pāņa-ppiya hā sāmi bhāla hā neha-sāgara-sarūva
6kisa piūņam cattaha mamam kumāram ca rajjam ca 51. tuha kira kumaro aham avi piyāim pi ya niyaya-jīviyão vi
tā kisa bujjhiūņam vaccaha amhe a-saraņāim 52. tatto nivo payampai mā royasu devi cintasu imam tu
roga-jarā-vaya-?maraņeņa chuţtae neva samsārī 53. tā pavvayāmi nūņam bhaniyam tie vi manda-bhaggā& 'ham
*kim ghara-vāse kāham tuha pāyā mamaha saranam 1 ms eya anti. Ims valiyam.
ms sayāsão. ms āime. ms kasa. ms ujjiūnam. 7 ms marana. . ms ha.

Page #63

50 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 54. bhaniyam niveņa bhadde juttam eyam lamhārisāņa param
suha-laliyā 'si tatto dussaham anhāna-pamuham te 55. tie vi hu paạibhaniyam na tumahim to suhôiyā ?esā 'ham
tuha maggenam dikkham dur-aņucaram āyarissāmi 56. ti-huvana-tilaeņam Nemināheņa vutta-maggenam
na ya pavvaiya kim pahu Rāimai kamala-sukumālā 57. bhaniyam rannā sundari juttam kaya-nicchiyāe vaya
gahaņam
evam udanta-parāņam samjhā-samao samāyāo 58. kaya-jiņa-vandaņa-pūyaņa-pabhii-kajjāņi divva-vāsa
haram
pattāņi vaya-kahāhim suiram thāūņa suttāņi 59: aha jāyammi pahāe pahāņa-purisāņa sāhiyåkūo
bhaņai Muņicanda-putte rajjam dāum maño majjham 60. bhaniyam tehim sucitte suhie niva-canda-punnimā-cande
amaya-maya-kara-ppavare kassa na dițțhi ramai ramme 61. joisieņam kahie lagge ahisiñcio tao kumaro
tatto bhariyā sesā paņao ya niv'-āi-loenam 62. jão rāyā tatto kahio anteurassa paurāņam
pavvajja-pariņāmo jaạe vilavanti ya bahuyā 63. anteuram ca hima-vāya-daddha-naliņi-vaņam va vicchā
yam
dharani-yale luțțantam kañci-dāmāņi choạei 64. todei hāra-laţthim bhañjai valayāim khivai muddāim
ganthima-vedhima-pūrima -sanghāima-puppham ujjhei 65. bhañjai maņdaņāim vikirai ganțhiyam añjaņam phusai
lolai mahīe mucchai punaruttam vilavae evam 66. hā pāņa-vallaha iham amhe muttūņa kaha tumam vayasi
karuņårihão abalão mamsa-pesī-samāņão 67. sā pīī so paņao so aṇurāo ya tuha pasāo so
ekka-param ciya națțho amham bhaggehị bhaggehim 68. evam akkanda-ravam soūņam naravai bhanai bhaddā
muyaha visāyam jamhä samjogā vippaog'-antā 1 ms bhayārisăņa. 2 ms sāhāyam.

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MAŅIPATI-CARITA-ANONYMOUS -.. 51 69. rajjam bhajjā lacchi ārogayā jovvaņam balam rūvam
bujjhaha savvam athiram tumhāhim ettiyam labbham 70. ... ai-sāvajjam duggai-heū taheva bhogā ya
samsāro vi asāro sāram Jiņa-desiyā dikkhā iccāi-desaņāe sambohai naravai nirākankho
anteura-kañcui-dāsa-dāsi-bhicc'-āi-pura-loyam 72. Jiņa-bhuvanesu ya mahimam kāum dāūņa viviha-dāņāim
majjiy'-avalitta-gatto devie samam cadai sibiyam 73. mahayā ya vittharenam gacchai manorammi vaņa-saņde
Damaghosa-sūri-pāse vihiņā pavvajjae dikkham Suvvaya-pavattiņie samappiyā dikkhiūņa Puhuvi vi
vandiya gurum ca janagam jaņaņim giham ei Muņicando 75. Manivaiyão niggacchiūņa viharei bhūri-desesu
Damaghosa-ganahar'-indo niya-parivāreņa pariyario 76. sāmāiy'-āi-ekkāras'-anga-kusalo ya Munivai jão
navamassa ya puvvassa ya tayā ahio taiyam vatthum 77. āpucchiūņa ya guruṁ egalla-vihāram uvagao sa muņi
niravikkho vațțanto erisãe siya-kālammi 78. dhammellot sāra-tello pihiya-diya-ghare gūdha-sejjâņa
vajjāť bhajjåsango sa-rango hima-arai-haro duttha-rūvo
ya dhūvo 79. mutt'-āhāro asāro guru-asuha-karam jattha ullam dugul
lam dukkhi dup-pūra-kukkhi dhaņa-kaņaga-rahio dūra-niddo
dáriddo 80. jattha ya loiya-akkhāņayam ca eyam ca summae payadam
egammi arannammi vaggho sīho duve santi 81. tesim puņa samlāvo evam vutto maha padai siyam
kim pose māhe vā bhaniyam ca vagghena posammi 82. simheņa puno bhaniyam ahiyam siyam padai māhammi
tehim puņo vi bhaniyam pucchāmo bahu-suyam kimpi 83. aha tesim adūrammi bilammi pavisei junna-majjāro
dițțhanta-sui-kusalo undūra-m-āiņa khaya-käri 84. gantu tab-bila-dāre bhaniyam tehim tu tâya tāya tti
so kim puttā putta tti jampiro tattha sampatto img ciñc'-āi.

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52 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 85. pabhaņai aham sa-nāho ajjam jāņāmi 'lacchi me niyagā
jam majjhanha-kāle do vi janā āgayā pārammi 86. tam sāgayam ti putta keņa nimitteņa āgayā ettha
padibhaņiyam tehim imam amhāņam atthi hu avivādo 87. kim pose māhe vā bahu sīyam padai iya tumam chinda
soūņ' evam bhio majjāro cintium laggo 88. jav-vayaņam na bhanissāmi so 'yam mama mārihi
dhuvam ajjā
eyammi desa-kāle sambhariyā Mūladeva-kahā 89. jaha kira mahädavie duve pisāyā vasantayā miliyā
tāṇam miho kahāsu jāyāsu bhaņiyam egeņam 90. maha mahilā rūvavai bīo vi ya bhaņai majjha na ya
tujjha
evam ca vayantāņam tāņam bhaviyavvayā-vasao 91. rattimmi Mūladevo egāgi teņa ceva maggeņa
vaccanto dițțhi-pahe padio não ya eehim 92. dohim vi karehim gahio dhāvittā tehim jhatti bhaņiyo ya
paņdiya kahesu amha kassa mahila ya rūvavai 93. bhaniyam ca Mūladeveņa niya-niya-3jāyāṇa kahaha guņa
gāmam
bhaņiyam tehim sayam ciya jānasi na vayam viyāņāmo 94. tesim hiyay'-ākūyâņusārao tahaya jāi-paccayao
vimamsiya ten' ekko bhaniyo nisuņehi bhajja-guņā 95. acchisu nūli hasieņa makkaļī jampieņa bherundi
carkamieņa ya uțțhi 4sīla-vasao attaņa-guņeņam 96. hasiūņa teņa bhaniyam saccam 5ee guņā maha vi dayāe
bio vi teņa bhaņiyo tumam pi jāyā-gune suņasu 97. nalattā ālavai bhaniyā padibhaņai pañcadasa vārā
ajjā-gale vva ghaņțā chikkā-chikkā kaņa-kaņei 98. teņa vi bhaniyam saccam eyāņam kā hu rūvavai
nisuņeha sāvahāņā aha bhaniyam Mūladeveņa
1 ms acchi. 2 ms vivāho. 3 ms jivānam. 4 ms silivvasao. 6 ms eņa. . ms rüvā.

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MANIPATI-CARITA-ANONYMOUS
99. jā jassa piyā sā tassa sundari natthi mangulam 1tie iya bhaṇai Muladevo hatthe gahio pisāehim
100. tam te tutthā donni vi muñcanti ya sāhu sāhu bhaṇitiņam aham aviya tosaisse ee cintittu samlavai
IOI. pose vā māhe vā jaiyā vāei māruo
tayā paḍanti siyāim māsā ittha a-kāraṇam
102. aha te tuțthā donni vi bhāsanti sāhu sāhu pannā te sa-ṭṭhānesu gaya te bilimmi patto ya majjāro 103. eyārisammi sisire Ujjeņie tao Mahākāle
peya-vane sampatto Maṇivai nāmā sa rāya-risī 104. tatth' egammi paese tasa-pāņa-vivajjie thio padimam aṇujāṇāveūņa nisaṭṭha-mana-vayana-tan'-ujjogo 105. aha bhagga-din'-ālāno samjha-sovanna-sankalā-kalio kuñciya-karo jan'-oham aulayanto ravi-karindo
16. attha-girim aņusarei āgāsa-paheņa tassa anumaggam rayaṇie taruṇa-mahūyara-riñcholi bhāi gacchanti
107. etthantarammi diṭṭho govehi purammi 'paisarantehim a-ppāvaraṇo sāhū tatto karuṇā-pariehim
108. ginhissāmo ya page imāņi vatthāņi iya vicinteum vatthehim veḍhiūņam munim gaya niyaya-gehesu 109. etto Ujjeņie bahim Udaya tti bhatto tthi
bhajjā ya Seḍhanṇa-siri tatto bhaṭṭassa pai-varasam 110. uppajjanti tilā bahu teņa ya nām'-antaram ca janavihiyam
Tilabhaṭṭo tti payasam piya ya duccariņi tassa III. puttehi samam khaddhā tie tila ya anucintiyam amie jai pucchai tila-vuttam vippo tā uttaram laddham
53
112. do ceva a-sikkhiya-padhiyaim joyanti jīva-logammi
kukkuḍuyāṇa ya juddham tatthôppannam ca mahilāṇam 113. tatthôppanneņa imā kāla-3cauddasi-nisa-pahara-samae bahu-vihagāṇam picchehim 'veḍhitta niyam deham
114. khāyira-angarāṇam bharium ghettum sarava-sampudayam khetta-thie jaggante patta Tilabhaṭṭa-pāsammi
1
ms loe.
ms peisarantehim.
ms cau-disi.
4 ms veḍhaittă.
E

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54
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 115. phekkārayam kuṇanti sivêva muha-mārueņa vikiranti te angāre pattā diṭṭhā teṇāvi bhieṇam
116. ā pāva ajja na bhavasi inhim 'māremi kuṇasu jiya-loyam su-nirakkhiyam iccai pabhaṇanti bhāsiyā teņa
117. bhayavai samhara kovam jam kimci bhanesi tam karissāmi sā jampai jai evam tā 'ham Tilabhakkhiņi devi
118. maha dehi te niya-tila tesim nāmā vi no gaheyavvam bhaṇiyam mahā-pasão eso teṇāvi bhaṭṭeņa
119. aha sa pattā sa-gharam gahio dāha-jjarena so bhaṭṭo kahakahavi gharam patto tav-velam ceva kāla-gao
120. sadhu 'tti bhaṇiūņam dāhāvai tak-khaṇam ciya masāņe taṇa-bhūmi-samāsanne pabhūya-taṇa-kaṭṭha-gañjehim 121. vāuya-vaseņa tatthaya laggo davvo tao vi ya phulingo laggo mahêsi-viggaha-vatthesu tao ya sahasatti
122. dajjhante te daṭṭhum muņiņo sama-suha-duhassa somassa deho tahavi na calai suha-bhāvo kāussaggāo
123. atthamie canda-dhave vimutta-nakkhatta-mehalā tatto ujjhiya stārā-mālā pahāņa-jonh'-'ambara mahurā 124. ai-bahula-sañjhā-tambola-rāga-vayaṇā-milanti kumuy'
acchi
rayani ramani-pacchima-jalahim iva khivai appāṇam 125. jāe pahāya-samae te govā tattha āgayā turiyam tay-avattham tam Manivai-sāhum daṭṭhūņa dukkh'-attā 126. jampanti kayam akajjam hā hā eyam ayāṇamāṇehim ahava uvayāro vi ya kamma-vasā hoi avayāro 127. āpadām āpatantīnām hito 'py āyāti hetutām
mātur janghâpi vatsasya meḍhi bhavati bandhane 128. sampai eyâvattham sāhum Jiņadāsa-sāvayassa vayam kahayāmo mannūņam so eva sārā-karaṇa-pavano 129. iha nayarie santi hu pañc' eva sayāņi Jiņa-agārāṇam tesu ti-samjhā-pūyam karei āyara-paro honto
130. tad-dārāṇam taha kuñciyão tass' eva santi pāsammi teņa ya janammi jāyam bīyam se Kuñciyo nama
1
ms maremi.
ms tte.
ms tairāyāmā.
ms ambara mehura.

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MANIPATI-CARITA-ANONYMOUS
55 131. tehim govehim isim Kuñciya-setthissa 1sāhiyā vattā • so vi hu sa-tella-cammam gahāya purise tahim patto 132. vandiya aņujāņāviūņam laggāviūņam ca tella-cammammi
nīnāvio ya sa-geham sāhūņam sāhiyā vattā 133. bhaņio muņihi sāvaya kim kuņimo Kuñcieņa te bhaniyā
Dhanapavara-sețțhi-dhūyā Iccamyakāriyā atthi 134. tise tellam gehammi Lakkhapāgam samatthi maggettā
tam āņāha lahum ciya teņa ya pauņi-karemi aham 135. icchāmo tti bhanittā tag-gehe sāhavo lahû pattā
sā vi hu hatthā-pahaţthā abbhutthiyā kuņai paņivāyam 136. jampei kahaha kajjam sāhūhiņ sāhiyam tao tie
tie vi samāiţthā dāsī āņeha tella-ghadam 137. etthantarammi sohamma-kappe Sakko sahāe uvavittho
Accarkāriya-bhattā-guna-gahaņam karai taha sunaha 138. na ya sakkai deveņa vi koveum imā mahôvayārehim
tatto ekko tiyaso samāgao tap-parikkh’-attham +39. teņa ya dāsi-karāo tella-ghado pāņio ?sa-sattīe
bhaggo bio evam pacchā ya sayam samuțţtheum :40. taiyam ghettūņa ghadam dinnam sāhūņa tie pajjattam
bhaņiyā muņihim bhadde mahanubhāve parama-saddhi [41. amhāņa nimitteņa mahantam sese atthi avaraddham
tā kimpi mā bhaņijjasi tie vi ya hațțha-tuţthāe [42. bhaņiyam bhayavam nāham aņum pi kuppemi dițțha
kova-phalā · iha loe ceva aham muộihim bhaniyam kaham kahasu 143. tie bhaniyam nisuņaha iheva nagarīe atthi Dhanapavaro
sețțhi tassa ya bhajjā Kamalasiri nāma sa-sirīyā 144. tāņam attha-suyāṇam uvari jāyā uvāiya-saehim
putti ahayam vihiyam guruhim Bhațți tti maha nāma 145. maha pāna-ppiya-puttim mā cankārejja koi guru-bhaņie
Accankāriya-bhațțā nāmam duiyam pi to jāyam 146. siya-pakkha-canda-leha vva pavaddhamāņā kalā-kalāveņa
kāma-niva-rāya-bhavaṇam jovvaņam asamam samaņu
pattā mes shuņo. 1 ms tamattle. mis eiyam.

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56
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 147. bahuyā varagā āvanti majjha na ya dei tāņa mam janao jampai maha jo na suyam cankārai tassa dāhāmi
148. annammi dine sahi-yaṇa-1dāsī-sahiyā Jinenda-bhavanammi
gacchanti diṭṭhā 'ham Subuddhi-nāmeņa sacivena 149. aṇurāga-paravasenam bhaniyo tão payaccha maha kannam jam bhanasi tam karissam tatto tãeņa so bhaṇio 150. maha eeņa kajjam jo ailanghai 'suyãe no-āṇam tassa na payacchāmi suyam padivanne teņa to dinnā 151. mahaya ya vittharena pariṇīyā 'ham gaya ya tag-gehe niya-kajjam kāūņam nisi-pahar'-addhe giham ei
152. aha annaya ya puṭṭho mantî bhūveṇa kim tumam siggham vaccasi niyaya-gihammi savvam teṇāvi kahiyam se
153. sā kim kārei 3ruṭṭhā dacchāmo kouyam ti naravaiņā dhario samahiya-pahare visajjio āgao gehe
154. kovena dhaga-dhaganti ahayam dāūņa vāsa-hara-dāram ciṭṭhāmi jāva suttā tā āgantum mamam bhanai
155. sāmiņi guna-mani-rohana-same tam khamesu majjha avarāham
pãesu esa paḍium puno na evam karissāmi
156. mahaya-velam dhario niveņa bahuyā vi nīharanto vi jão khayam paravasayā devīnam sayala-suha-hariņi yataḥ
157. sôcchvāsam maranam niragni-dahanam nihśṛnkhalam bandhanam
niḥpankam malinam vinaiva narakam saiṣā mahā-yātanā seva-samjanitam narasya sudhiya dhikkāra-vaśyam yataḥ pañcānām aviseşam etad aparam şaṣṭam mahā-pātakam 158. tam majjha devi niyayassa dasa-ruvassa uvari su-pasannā hosu sire no-āṇam dhare aham deva-sesa-samo
159. ja tassa uttaram aham neva payacchāmi paya-paḍiyassa bīyam taiyam velam punaruttā teņa emeva
ms dăsă.
ms suyāņa.
8 ms ruttha.
ms bhame.
ms semassa.

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MANIPATI-CARITA-ANONYMOUS
57
160. jā tahavi neyam uttaram aham payacchāmi tāva sam
lattam
esa mae anattho gahio niya-geham hatthehim
161. teņa vayaṇeņa kovôtthiena aggi ya majjha pajjalio ugghāḍiūņa dāram avaganniya tam ca nīhariyā 162. pavisiya asoga-vaniyam putthi-vilaggam paim ca vañcittā etto khaḍakkiyãe nissarium piu-gharam caliyā
163. aha gahiya corehim uggiriya-ugga-khagga-sallehim ā pāve jai kūvasi tam mārāmo bhaṇantehim 164. a-ttāṇa-gaya-saraṇā vaggha-bhay'-akkanta-1maya-silambi
vva
taraliya-nayaṇā purao 2vihiyā pattā purī bāhim
165. eie ābharaṇehim ceva amham suyā vi a-dariddā hohinti dāņi amhe giņhāmo iyavi cintittā
166. gahiyam savv'-ābharaṇam Sīhaguhā-palli-sāmi-Vijayassa neūņa appiyā 'ham so su-pasão ya samjāo
167. tena ya niya-jaṇaņie samappiyā sā ya evam aiṭṭhā jaha esā maha gharaņi havei tam taha karejjāmi 168. putta tuha puvva-jammae hiyai tavaso mahā-vibhūie esā tuha uvaṇīya pahāṇa-sohagga-manjūsā
169. iya bhaṇiūņa tīe nīyā sa-gehe aham taha bhaṇiyā vacche suro dhiro thiro a-kuro pavara-rūvo
170. sohagga-gun'-āvāso dāņa-paro purohiyāņa dhammo vva tuha bhāga-samāvaḍio āṇā-kārī sayam hohi tatha
171. naṭṭhe maye pavvaie taheva kīve paimmi nārie anno pai-bhāva-payam payarai esā sui loe.
172. ta 3chando-ggaha-pattā puvv'-ajjiya-kamma-pariņai
1
vasenam
senâhivaim eyam paim pavajjehi tam putti
173. bhaniyam mae ya ambā mā evam bhaṇasu kula-samu
bbhūyā
avi jiviyam caemi karemi na ya para-purisa-chuttim
ms maha.
ms vāņiya.
ms chandi.

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58. TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 174. seo vya viyaņeņam avi me angesu jhijjihi kāmo
na ya 'ham do vi kulāim janavāya-pahenayam kāhe 175. āvii anno vi pai kijjai esā jaņa-ssui vi tahā
kim akhajjam iva havei accattha-chuhiyāņam 176. jāhe mamam na sakkai aņuyatteum suyam bhaņai tāhe
puttaya kula-ppasūyā iyam na mannai param purisam 177. tatto ghettūņa kasam mam mannāvai na mannio eso
tāhe sașa-sada-saddeņam tādiyā tena nikkaruņam 178. kimsuga-phulla-samā 'ham jāyā tatto samāgayā jaņaņi
hā pāva kīsa erisam akaruņa-kammam samāyarasi 179. jai tāva tumam inecchai tā kim mārisi bāliyam eyam
gahiyā tassa karāo camma-layā ghatti rūsittà 180. ahayam tu potta-viraiya-pahāņa-dhiulliya vva gaya-cetthā
lahu dāsihim giņhāviūņa nīyā niyam geham 181. jala-seya-vāya-dāņôvayāra-samjāya-ceyaņā tatto
abbhangana-majjaņa-bhoyaņehi pauņi-kayā tie. 182. pacchā jaṇanīe suo bhaņio ya alam imãe bhajjāe
sa-ppāļihera-cariyā mahā-saio havanti jahā 183. egāe adavie ego parivāyago jane payado
pauma-sara-samāsanne vaṇammi uggam tavam carai. 184. pauma-sarão balāgā cațiūņa ?dumammi tassa uvarammi
muncai purīsam egā egam bīyam taiyam velam 185. parivāyageņa tatto huņkāram kāum ikkhiyā jhatti
bhasami-bhūyā so vi hu niya-tavasā gavvio jāo 186. anna-samayammi patto Pāďaliputte sa tattha nikkhanto
niya-tavasā nissāram savvam bhuvaņam pi mannanto 187. ega-mah’-iddhiya-vaniya-geham patto gahiya-bhikkhā
Sīhajasā vānigiņi cireņa tam-mūlam aņupattā 188. humkārittā teņa vi viloiyā rosa-bhariya-nayaņeņam
hasiyam Sihajasāe bhaniyam näham balāgā sā 189. teņa ya sa-vimhaeņam putthā kaham evam avagayam
tumāe tie vi ya paờibhaņiyam Bāņārasi-nāma-nayarie
1 ms icchai. 8 ms dumamsi. 3 ms mae.

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MAŅIPATI-CARITA-ANONYMOUS
59 190. Nāgasamo ya kulālo payaạissai vaiyaram amum tujjha : so vi hu koūhalio patto Bāņārasim jhatti 191. gehammi Nāgasamassa teņa vihiyā u uciya-paţiutti
parivāyageņa puțțho so ya kulālo jahā bhaddā 192. Sīhajasā kaha jāņai balāiyā-vaiyaram tao teņa
bhaniyam sā Sihajasā mahā-sai sāviyā paramā 193. tie sīla-guņeņam ti-kāla-visayam 'ca ohi-vinnāņam
uppannam annayā tam bhikkh’-attham tag-geham patto 194. tujjha kae sā bhikkham jā āņai tā gharammi se bhattā
bāhim ahonto patto āsaņa-dāņ'-āi jā kuņai 195. tā laggā se velā pacchā bhikkham gahāya nihariyā
tumae vi hu dahaņa-kae humkāriyam tīe puņa bhaņiyam 196. taha tā tumae daddhā balāiyā teyasā aham na tahā
dajjhāmi tae spuţthe bhāv'-atthe pesio tam iha 197. tujjha mae vi hu kahio eso so vaiyaro jahā-vatto
deva-guru-sevaņāe 4ambā-piu-bhatti-karaņeņam 198. sattâņukampan'-āiya-gunehim taha para-kalatta-viraiye
joeņa avahiņā aha mae vi não sa vuttanto 199. bhayavam na kimci ettha ya kuleņa jāie 'ranna-vāseņam
silam ceva pahāņam tao stahāt rāga-dosāņam
aviya 200. vane vasao dussilo gāme vasao sīlayam
jattha silam tahim dhammo gāmesu nagaresu vā 201. parivāyago ya puttaya eyam saccam na ettha sandeho
bhaņiūņa gao āpucchiūņam niyayam tao thāņam 202. erisa-aisaya-sahiyā mahā-saio havanti tā putta
na ya evam tāạittā mannāvijjanti ghara-vāsam 203. eyāo jai kahamavi karinti kovam haṇanti tā duţtham
Sodāsa-bhariyāe 5luddhagao vya sāsa-pavaņeņa 204. Sodāso kila rāyā niyayam puttam thavittu so rajje
Magadanti-devi-sahio vaņe paviţtho ya niravekkho
1 ms ci.
ms hinto. 3 ms muddhe. 4 ms amhā. 5 ms luddha-gai.

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60 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 205. ego luddhaga-puriso payaņda-kodanda-vāvaçla-karenam
tam vaņam aņuppaviţtho 'dițțhā sā teņa Magadanti 206. tam giặheum payaţto duţth®-ācāro ya duţtha-pariņāmo
aha tie rutthāe daddho ūsāsa-pavaņeņam 207. jaņaņi-vayaņehim tao cattâņurāgo sa cora-seņāņi
uttara-dis'-āgayāņam vaņiyāņam satthavāhassa 208. bahuņā davveņa mamam dei sa ginhei bhajja-buddhie
teņāvi patthiyā 'ham uvalobhittā bahuya-vāram 209. na ya padivannam tattha vi mayā tao bhūri-davvenam
pārasa-kūlāo samāgayassa vaņiņo aham dinnā 210. bhajjā-kae ya teņa vi gahiyā bahuyā tahā aham bhaniyā
anuloma-ppaţilomôvayāra-vayaņehim 'negehim 211. jā tattha na padivannam mae maņāgam pi tav-vayanam
maha deham puţthāviya ginhei ruhiram ca sañcei 212. jāyanti tattha kimio kimi-deha-samubbhaveņa ruhireņam
rajjanti kambalāim kimi-rāgā te uņa bhavanti 213. niggaya-ruhirā paņdura-dehā parigaliya-sayala-lāvannā
kiccheņa niyam deham dharamāņā tattha citthāmi 214. aha mama jettho bhāyā Dhanapālo nāma rāya-kajjena
*Ujjeņio u patto pārasa-kūlammi deveņam 215. royanti teņkham mahayā kațtheņa paccabhinnāyā
dāūņa davvam ahiyam tassa ya vaņiyassa pāvassa 216. moyāviūņa sâham āṇīyā ittha amha piyarāņam
miliyā tattha pai-diņam paiņo mūlammi vaccāmi 217. angi-kaya-sadpha-vayā jāvaj-jīvam pi suddha-bambha
vayā
na ya rūsissam kamavi mahâvarāhe vi 4vihiyammi 218. maham piuņā tellam inam vaņa-rohaņa-deha-vanna
janan'-attham
vijjehim Lakkhapāgam payāviyam tassa nāmam pi 219. iya laddha-kova-mahimā karemi koham kaham ahayam
bhayavam
etthantarammi jāo payado sahasā suhamma-suro 1 ms dittho. * ms Ujjeņie. ms devassa. ms vihammi.

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61
MANIPATI-CARITA-ANONYMOUS 220. jampei sāhu sāhu tti sāvie nijjio tao kovo
Sakko vi deva-majjhe jiya-rosattam payamsanto 221. tujjham ceva payāsei attaņo thāņam pakkha-vão tti
dhannā tumam sa-punnā bhaniyam rayan'-āi-vuţthis ca 222. kāum gao sa-tthāņam sāhū vi ya tie aisaya-guņeņam
Thiţthā tam aņusāsiya sampattā Kuñciya-samīvam 223. appettā tam tellam bhaṇanti he sāvaga kahesu kim
kunimo
saddheņam aha bhaņiyam vaccaha tujjhe sa-vasahie 22. avaram jam karanijjam tam kāham phāsueņa aham eva
tatto gaesu sāhūsu sāhu abbhangio teņa. 225. tat-tella-pahāveņa uvasantā veyaņā Manivaissa
amaya-jalahimmi pașiyam attāņam muņai so sāhū 226. Kuñciya-su-sāvayeņam padiyario so kameňa nīrogo
baliya-sarīro jāo pāusa-samao aha patto. 227. vāsā-ratto narindo bahuya-virahaņi-ghāya-pāveņa sāmo
gimham rāyam haṇanto jaņa-maņa-tavaṇam ambu-dhārā
sarehim 228. 2dhakkā-tambukka-nāyam ai-guhirataram-gajjieņam ku
nanto
vijjuc-cindho tiņehi pulaiya-madani-kāmiņī samjaṇanto 229. sela-niyambā unnaya-payoharā jaņiya-jana-man -āņandā
jāyā vasuhā taruņi pāusa-pai-samgama-suheņam 230. bahu-jīvā samjāyā vasuhā to Kuñciyassa jāņāņam
sālāe cau-māsam karemi samcintiūn' evam 231. aṇujāņāviya tatth' eya-vāsam vāsam kareum āraddho
aha Kuñciyassa putto jețțho nāmeņa Jiņadatto 232. so jūya-majja-vesā-pasangavam viddavai piu-davvam
to Kuñcieņa vaņiņā bhieņa tao sa-puttão 233. dīņāra-bhariya-kalaso muņi-santhāraga-aho ya nikkhitto
dūra-țțhieņa teņôvalakkhio jețsha-putteņam 234. jo vi ya jāņai ee bhagavanto sāhavo sayā samiyā
para-tatti-vippamukkā gihāņa cintam pi na kuņanti 1 ms dittho. am's dhakka. ms anando.

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TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA
235. dhammovaesa-dānam eesim kappae tti cintanto
Kuñciya-seţthimmi tao niharie so ya pavisittā
K 236. ukkhaņiūņam giņhai davvam savvam pi tam puna paesam
kāūņa samam muñcai pacchā vațțai jah' icchae 237. bhayavam pi Maņivai-risi moņe tthān'-āiņi parikkamam
kuvvanto aivahai kālam samjhāe uvautto 238. etto paumehim jalam kāseņa vaņam naham pi abbhehim
pariņaya-vao vya sarao savvo vi panduro jāo 239. sarae sarammi hamso paumaņi-patte piyāe saha Isutto
najjai maragaya-bhāyaṇa-thio vya samkellio hāro 240. sarae jalammi kusum'-ujjalammi tārā-ulloca-gayaṇammi
ekalla-rāya-hamso candassa sirim viļimbei 241. evam ca saraya-samae samaikkanto kameňa so bhayavam
samaņôvāsagam eso ābhāsai Kuñciyam evam 242. ucchū bolinti ?vaim tumbio jāya-putta-bhandão
vasahā 3jāya-tthāmā gāmā pavvāyā-cikkhill 243. appôdagā ya maggā vasuhā ciya pakka-maţtiyā jāyā
ann'-akkantā panthā sāhūņam viharium kālo 244. aha Kuñcieņa bhaniyam bhayavam kim manda-bhagga
janam eyam
mottu-maņo āha muņi samjogā vippayogʻ-antā 245. aha Kuñciya-samaņôvāsaeņa bhaņio munī jaha bhayavam
kaiyā tuha paya-juyalam dacchāmi tao munī āha 246. samaņāņam sauņāņam bhamara-kulāņam ca go-kulāņam ca
a-niyāo vasaīo sāraiyāṇam ca mehānam 247. so Kuñciyo vicintai gantu-maño esa vațţae sāhū
paccuvekkhāmi aham nihāņam egantao tattha 248. jāva nihālai pecchai tat-thāņam sunnagam tao sahasā
sutto vva mucchio iya hoūņa vibhāvae hiyāe 249. eso bhayavam jāņai aham ca eyam nayāņai taio
tāhe manne gahiyam havijja muņiņā imeņâvi 250. hi hi esa duranto lobho jā erisammi muni-rayaņe
sankai a-sankaņiyam saddho vi hu teņa parigahiyo 1 ms putto. 2 ms paim itthio. : ms ya thama gāmā panthāya

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MAŅIPATI-CARITA-ANONYMOUS
63 251. savvattha a-visattho amitta-bhūya vva savvao logam .
mannanto nivvāņam na lahai luddho muhuttammi 252. sa-yanammi pari-yaṇammi vi vīsatthe vi hu sayam
avisattho savvam labhisankamāno khaṇam avi na hu nivvuim lahai
yataḥ 253. kşmi-kula-citam lālā-klinnam vigandhi jugupsitam
nirupama-rasam prītyā khādan narasthi nirāmişam sura-patim api sva-pārsva-stham sa-sarkitam iksate
na hi gaņayati kşuddho lokaḥ parigraha-phalgutām 254. so Kuñciyo ya Manivaim jampai bhayavam na dīsai
nihānam
keņa puņa hojja gahiyam jampai to Kuñciyam sāhū 255. puvvam pi mayā bhaņiyam jaha ?maņam paņihāya :suțțhu
buddhie
ittha nihāņehim sāvaya mā niya-davvam aham jeņa 256. niya-rajja-siri-savvam muttum sama-sattu-mitta-pariņāmo
khambha-samo tuha gehe ciţthāmi na kim suyam eyam 257. bahu “suņei kannehim bahu acchihim pecchai
na ya dițțham suyam savvam bhikkhu akkhāum arihai 258. aha Kuñciya-Manivai-muņi-uttarao uttara-ttha-ditthantā
ee solasa dohim gāhāhim sankalijjanti 259. hatthi hāro sīho kuñco taha pangulo ya vasaho ya
ghara-koilo bhagiņiyao ya baļu ya Nāgadatto ya 260. vāṇara naulā dantāņa ... sīhaņi ya kokkanti
parivāiyā ya Maņivai-cariyammi bhave udāharaņā 261. bhaņiyam Kuñcieņam masāņa-majjhão āņio tam 'si
pauņi-kao ya luddho maha atthe hatthi-poyo vva 262. Manivai-muņiņā bhaniyam Kuñciya-sāvaya kahesu ko eså
gaya-poyo jo tumae dițghantattayā viņidittho 263. saddho ya āha nisuņasu samatthi iha dāhiņammi bharah’
addhe
vaņa-kari-kara-danta-juga-ppahāra-pāļiya-tad'-ādovā 1 ms abhisankamäņam. 1 ms mam. ; ms rakkhu. ms suņehim.

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:: 64 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 264 ubhaya-'taļī-jāya-campaya-asoga-punnāga-nāga-saggāņam
annāņam pi tarūņam vaņehi 2gahaņehi rāyanti 265. vaņa-gaya-miga-mahisa-varāha-sīha-camarī-taraccha
vagghehim
sārasa-balāya-kalahamsa-pamuha-pakkhīhi ya sohanti. 266. majjaņa-payatta-vijjāharīņa pīņa-tthaņa-ssasiya-salilā
bhāgirahi bhagīraha-kitti-paņāyā jae atthi 267. tie kūle pați-kari-padikūlo tunga-ghora-gatto
bhaddo jūhâhivai satt'-anga-paiţthio atthi 268. so kari-jūhåhivai jāe jāe hanei kari-kalahe
mā kira pavaddhamāņo maha padisattu havantu
aviya 269. pharisa-suham ai-dukkham tirikkha-yonimmi jam samā
vannam
jūhesu jūha-vaiņo biyam purisam na icchanti 270. tattheva atthi jūhe sannā-sahiyā kareņuyā egā
gabbhavai sā cintai eso mārei niya-poe 271. majjha vi aņeņa pañcao kari-kalabhā māriyā akaruņenam
tā ekkam niya-puttam kahamavi rakkhāmi cintittā 272. kūdeņa ya skuņdattam kāūņam jāi pițțhio laggā
saņiyam saņiyam mellai jūhavai neha-padibaddho 273. egassa doňham tinham divasāņam mellai ya 'akkamma
tie vi hiņçantie tāvasa-āsama-payam dițgham 274. tiņa-puliyam kareum sirammi sā stammi aigayā sahasā
saran'-āgayā tti kāūņa goviyā tāvasehim pi 275. tatth' eva sā pasūyā kalaham ®kund'-indu-kāsa-samkāsam
tāvasa-kumāraehim Seyaņago se kayam nāmam 276. kaivaya-?diņāņa ante pattā ya kareņuyā niyam jūham
nissanko so viyarai jūhâhivai-samam tie 1 ms juhi.
* ms gayanehi. 3 ms kudattam. . ms akkassa.
ms tamsi. ms kudd'. ms dimeņa.

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MAŅIPATI-CARITA-ANONYMOUS
T
6 5
277. niya-āsama-taru-niyaram Gangāo jala-ghadehi Isiñcente
2dațțhūna tāvase te so Seyaņago vi siñcei 278. piya-jaņaya-bhāya-tullehi tāva tāvasa-kumāraehiņ so ,
vivihāhim kīlāhim kilanto jovvaņam patto 279. anna-samayammi nīram pāum Gangā-naie sampatto
tatth' āgayam nirakkhai tam jūham jūha-nāham sca 280. kāūņa tao 4juddham jūhavai so haņei dappiţtho
tam padivajjai jūham pacchā cintai mane evam 281. aham ettha āsama-pae jaņaņie vaddhio uväeņam
annā vi kāvi evam karejja iya bhañjae udave 282. te tāvasā ya ruţthā Seyaņaga-hatthiņo uvarim
puppha-phalāim ghettum Spattā Seņiya-samīvammi 283. sammāniyā niveņam puţthā agamaņa-kāraṇam tatto
jampanti deva Gangā-kūle pațivasai gandha-kari 284. Seyaņago nāmeṇam so joggo deva deva-pāyāņam
jai sakkaha ginheum aha etto pesiyā bahave .285. kari-bandha-giya-vīņā-pabhūya-davv'-āiehi gantūņam
saņiyam saņiyam gahio āņio daņsio ranno 286. ālāņa-khambha-baddho cițțhai kațțheņa ginhae bhoge
jāyanto vi cirantaņam āhāram lei taņa-jāyam
bhaniyam 287. sā sallai sallai karihim mukaja-Vimjha-carium
ālāņa-țțhiu lei taņu tam puņa nayaņu bhareu 288. āgamma tāvasā tattha pure tam bhaṇanti sôppāsam
Seyaņaga te avatthā kerisayā vaļţae inhim 289. ālāņam bhañjittā kova-vas’-aţto pahāvae hatthi
so tāvase hanei Gangā-kūlam tao jāi 2go. khandhāyāra-sameo Seniya-rão pahāvae tayapu -
· aha vāyaga-devie bhaņio hatthi imam vayanam 291. puttaya puvva-bhavammi baddham eyārisam tae kam
mam
eyassa vāhaņeņam jeņa avassam bhaveyavvam 1 ms siñcitto. 1 ms vavuņa.
.
.
.
.
ms va. . .... 4 ms juham. .ms pattam.

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66 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 292. tā sayam eva u gantum älāņam alamkaresu jeņa tumam
ranno ai-goravio havesi pațţam ca pāvesi 293. etto ya devayāe jhatti pamāṇī-karei vayaņam iņam
Rāyagiham āgantum sayam ālāņam ahiţthei 294. tāhe Seņiya-rannā Isa-devayâesa-vațțao teñam
kari-rão so vihio viulam ca lahei vara-bhogam 295. bhaņio ya kahā-seso pasangao tāvasehi parittão
samvaddhio jaha kari vahāya tesim ca samjão 296. evam tumam pi bhayavam sa-ceyaņo vigaya-ceyaņo vihio
sampai maha ceva dhane evam lobham uvagao 'si 297. bhaņiyam muņiņā sāvaya kappai na munīņa teņiyam
- kāum kim Siva-Suvvaya-Dhaņaya-Joņaya-Sutthiya-muri na
suyā 298. bhaniyam ca Kufcienam bhayavam sẫheha ke muni te u
jehi na kayam teņiyam aha sa muņi bhaņai tam suņasu 299. māgaha-gijjanta-guņo Magahā nāmeņa jaņavao atthi
dhamm'-attha-kāma-puris’-atthayāņa sankeya-thāṇam ca. - 300. amara-puri-sannihantam Rāyagiham nāma pattanam
payadam
najjanti jassa rayaņehiņ jalahiņo nira-avasesā 301. niya-hiyaya-ppāsāe thāviya-Siri-Vira-nāha-padibimbo
tattha ya Seņiya-rão jaņa-vanchā-dinna-guru-cão 302. lāvanna-rūva-jovvaņa-guņa-maņi-Rohaņa-girinda-bhūmio
do bhajjāo anteurassa sayalassa sārão 303. egā Hehaya-kula-vamsa-tilaya-Cedaya-narinda-dhūyā
Cellaņā-devi bīyā Nandā nāmeņa vaņi-dhūyā 304. Nandā-devi-putto Abhaya-kumāro visuddha-buddhi-juo
sāme bhee daņde uvappayānammi ai-kusalo bāvattari kalāhim tilaiya-buddhi niyassa tāyassa
vaddhāvento rajj'-anteura-pabhiīņi vihārei 306. anna-samayammi sura-kodi-parigao āņupuvvi viharanto
siri-Vaddhamāņa-sāmi sampatto Rāyagiha-nayaram 307. Gunasiyala-ceiyammi anujānāvittu uggaham suddham
bahu-samaņa-sangha-sahio jiva-hiyãe samosario 1 sa-devaoosa.
305.

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MAŅIPATI-CARITA--ANONYMOUS 308. vāu-kumārehim tao taņa-kațth'-āi taheva lavasiyam
meha-kumāreņa tao samsittam surahi-nireņam 309. maņi-rayaņa-kaņaya-bhūmi vicitta-bhāgam samantao
surahim
ā-joyan'-antareņam karanti devā vicittam tu 310. chiņķ-aţthāi surahim jala-thala-yam divva-kusuma- ni
hārim pairanti samanteņam das'-addha-vannam kusuma-vāsam mani-kanaga-rayaņa-citte cauddisam toraṇe viuvvanti sa-cchatta- sālabhañjīyā Mayaraddhaya-cindha-samthāņe tinni ya pāyāra-vare rayaņa-vicitte tahim sura-gan'-indā maņi-kañcaņa-kavisīsaya-vibhūsie te viuvvanti abbhintara-majjha-bahim vimāņi-joisi-bhavanavai vihiyā
pāyārā tinni bhave rayaņe kaņage ya rayae ya 314. maņi-rayaya-hema-y-āviya kavisīsā tsa-gharayāniyā dārā
savva-rayaņāmaya cciyať paļāga-jhaya-toraņa-vicittā 315. tatto ya samanteņam kālāguru-kuddurukka-miseņam
gandhenam aha mahanti dhūya-ghaờio viuvvanti 316. ukkiţtha-sīha-nāyam kalayala-saddehim savvao savvam
titthayara-pāya-mūle karenti devā nivayamāņā 317. Rāyagiha-nayara-logo nhāya-vilitto alamkio turiyam
āņanda-kalayaleņa samudda-saddam aņukarento sampatto Guñasilayam vandaņa-heum Jiņassa Virassa
chatta-ttayāim daţthum pañcavihåbhigamam aha kāụm 319. tiya-pāyāhiņi karittā vandittā uciya-thāņam ahigacca
uvavițțho ya ya kay'-añjali-pudo Jiņam pajjuvāsei 320. avaroha-putta-pariyara-pariyario Seņiyo narindo vi
muttum khagge chattaya-vāhaņa-mauņāņi camare ya 321. Vira-Jiņam vandittā īsāņa-disimmi sannivițțho so
tīse sa-deva-maņuyâsurāe parisāe Jiņo rão 322. sammattam jassa mūlam dadha-padhama-guņā mūla
gādhôru sāhā khandho sīlam visuddham bahuviha-niyamā nīla-pattāņi
niccam
318.
ms uvaniyam. mes salabhanjiya.

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68
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
323. puppham riddhi pasiddhi phalam asama-sivam suddhasaddhā jalôho tam divvam sāhayantam kahei
dhamma-rukkham iya viula-suham
324. etthantarammi ego kuṭṭhi vandittu jhatti Bhayavantam paya-mulammi nisanno sariram phoḍiya cikkhāhim
325. paramesara-paya-juyalam limpai pasittu Senio jam tu kohabhimuha-hiyao cintai eso mahā-pāvo
326. jo telokka-piyāmaha-siri-Vira-Jiņam sa-deha-rasiyae evam siñcai jujjai niggahium param ih' osarane
327. bhava-1paccaiya-vairāṇi vaccanti hu uvasamam tao etto niggacchantam avassam suhadehim sikkhavissāmī 328. etthantarammi chiyam Jineņa kuṭṭhi bhanei tam marasu aha Senieņa chiyam jīva tti payampae so vi
329. Abhaeņa chikkie puņa jīvasu vā marasu vā tti bhāsei chiyammi Kālasūrieṇa bhaṇei mā jīva mā marasu
330. so jampai suṭṭhuyaram ruṭṭho Seniya-nivo ya tass' uvari savva-jaga-jiva-vacchala-maha-Jiņam esa marasu tti
331. uṭṭhantam daṭṭhunam kuṭṭhiņam sanniya niyaya-purisă bhūveṇa te vilaggã khagga-kare tassa piṭṭhie
332. paharāmo tti vavasiyā jāva ya tāva naham gao kuṭṭhi tehim purisehim ranno kahiyam asesam jahā-vuttam
333. bhayavantam vandittā rāyā pucchai ka esa pahu kuṭṭhi bhayavam pi āha Seniya na eso kuṭṭhi suro esa 334. jai evam tā tuha kim sarira-rasiyāim siñcae pãe
bhayavam pi bhanai Seniya nisuņasu avahāṇa-dāņeṇam 335. nicc'-ussava-jaṇa-muio nāṇāvihā-kouyāṇam āvāso Vaċċhā nāma janavao 'lamkāro Majjha-desassa 336. Kosambi tattha puri kañcaṇa-kalasa-tthani-juvai-tullā rehai bhūmie puņa Kalindi-veņi-dando vva
337. guruyattaṇeņa Lankā laliya-samiddhattaṇeņa Bāravai rammattaṇeņa Uttarakurão vihavehi Alakā jā
338. asarisa-aparimiya-balo para-cakk'-akkamaṇa-nivvadiyo
tao
ullasira-sayaṇio tatth' atthi nivo Sayāņio
1 ms paccayavarairāņi.

Page #82

MAŅIPATI-CARITA-ANONYMOUS
69 339. paņaya-jana-pakkhi-rukkho nimmala-guna-rayaņa-Sīhala
ddivo
pāyada-payāva-huyavaha-santāviya-vairi-samghão 340. tattha ya purīe nivasai Seduyago nāma māhaño ekko
mukkho nirakkharo taha sui-sattha-viyārá-parihīņo 341. dāridda-muddha-muddiya-suha-bhandāro paņaţta-vinnāņo
tass' atthi Somadevā bhajjā sā guvviņi jāyā 342. sā Seduyagam jampai sampai majjham payāiņo kajjam
hohi tā tam viðhavasu so jampai kim tu maggāmi 343. tīe bhannai rāyam puppha-phal’-āihim 'olaggasu sammam
pavisanto na virujjhasi so tuţtho kimci tuha dāhi
aviya 344. 2ucchū-karaṇam samuddo joņi-sposaņam dhanna-nippattim
ega-divaseña "eyā karanti rāya-ppasāo ya 345. tatto ya Sayāṇīyam puppha-phal'-āihim õlaggantassa
evam kālo vaccai dhaņa-lāham ahilasantassa 346. etto Ujjenie Pajjoo nāma naravai atthi
so ya Sayāņiya-ranno uvarim samāgao sa-balo 347. Javaņam samuttarittā nayarie dāhiņammi pāsammi
khandhāvāra-nivesam kāūņam uvaddavai desam 348. Pajjoyassa bhaeņam Javana-naim uttarittu visamammi
uttara-disi nai-kūle Sayāņio ciţthae gantum 349. tattha ţthio ya rāyā Pajjoya-nivassa santiyam logam
jala-taņa-katthāi-gayam karei gaya-kanna-nāsôţtham 350. dhann'-āīņa paesam varei kadayammi niyaya-purisehim
Pajjoo pakkhīņo rattim ghettum palāņo ya 351. so Sedueņa não pupph’-āi-kae gaeņa niya-ranno
kahiyam rāyā tuţtho jampai tuha bhadda kim demi 352. so bhaņai niyam jāyam āpucchittā vi maggaissāmi
āgantūņam puţthā bhajjā sā vi hu vicintei 353. sampanna-parama-vihavo mām avi avagannihi dhuvam
esa
jamhā honti vi-nayaņā ahigāra-paravvasā purisā ims olamasu.
ms tucchu. oms pāsāņa. ms rāyā.

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70 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 354. to bhaņai sā bhattāram aggåsaņa-bhoyanam ca dīņāram
ussāragam ca maggaha pai-divasam alam tuh' anneņam 355. evam ciya vinnatto Sayāņio teņa puppha-badueñam
rannā vi hu padivannam tav-vayaņam so ya pai-divasam 356. aggâsaņammi bhuñjai lahei dīņāragam tahossāram
tatto niogi-īsara-pabhii cintanti iha hiyāe 357. eso nivāi-bahumao tā eyam māņa-dāņa-samgahiyam
kuņimo tao ya ee vatth'-ābharaṇ'-āiyam denti . 358. jāo ai-sirimanto uttungam kārae ya pāsāyam
putt-āi-santai-juo jaņa-ppagāse tahim kimci 359. lobheņa dakkhiņāe ee bhuttum vamei āhāram
na ya jijjai āhāro jāo kuţthi luvekkhāe
bhaniyam ca 360. vāhim dujjaņa-mittam sattu-janam mahiliyam ca dus
silam
uvekkhanto pāvai pacchā kira dāruņam kattham 361. so kuţtheņa 'bhibhūo pūyam ruhiram ca sandae anisam
aha vinnatto rāyā pahāņa-purisehiņ jaha deva samkamai esa vāhī dūram ca jugucchio tao sāmi {aggâsaņammi bhoyaņam accanta-viruddham ābhāi
aviya 363. āvāya-ppharaņeņam taheva ussāraņeņa sbhoyaņeņam
'ekkațţha sayaņeņa ya samkamaņam hoi vāhīņam 364. bhūveņa paņivanne pahāņa-purisehim Seļuo bhaņio
atthaha gharammi tujjhe sue visajjeha niva-müle 365. pașivannam tav-vayaņam savvattha suyā visajjiyā teñam
kāl’-antareņa te vi hu piuņo tajjeum ādhattā 366. pacchā gehassa bahim tassa kae tehi kāriyam geham
so tattha vi hu cițghai suehi sunhābi paricūo 367. cinteum āraddho majjham davveņa tāva ya imāņi
viddhim gayāņi sampai kuņanti majjham pi ya avannam
tathāhi 368. jāsim ceva naīņam vasahā ghuțțanti pāņiyam tisiyā
tāsim ceva kayagghā singehi taờīo pāṇanti 1 ms avekkhãe. ams aggam iņammi. 3 ms bhänenam. ms ekkāe.

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MANIPATI-CARITA-ANONYMOUS
71
369. jassa ya dalesu asaṇam kusumehim seharo 1taye vaso mūlāņi khalu pulindā khaṇanti tassa ya palāsassa 370. jassa ppabhāva-ummīliyāim tam ceva haya-kayagghāim kumuyāim appa-sambhaviyāim candam uvahasanti 371. tattheva ya samjāyā jassa pasāeņa niggaya-payārā sabarā dahanti Vinjham khalāņa sango cciya vināso 372. tāva hu karemi ee nahehim jaha khanduyam hanti tanaehim
pāḍemi mahā-vasane tatto saddaviyā puttā
373. bhaṇiyā kim maha puttā eyâvatthassa jīvieņâvi tā āṇeha lahum ciya pasum egam ittha bandheha 374. kāūņam manta-pūyam jeņâham tumha tam samappemi 2uvakkhadiūņa bhuñjaha kula-kkamo esa amhāṇam
375. sannāsa-karaṇa-puvvam pāṇa-ccāyam taō karissāmi dhiṭṭhehi tehi chago baddho āṇīya khaḍḍāe
376. so tassa bhatta-pānam ucchiṭṭham dei appano niccam evam niya-dehassa u 3ucchiṭṭhayāṇi u khāei 377. romāņi ukkhāṇittā parikkhio jāva koḍhio jão tāhe tāṇa samappei haṇiūņa tāņi khāyanti 378. savvāņi tāņi tatto kuṭṭhi-vahie gahiya-dehāni jāyāņi Seḍuo vi ya uṭṭhittā jāi adavie
379. tisio egattha dahe baheday'-aiņa viviha-rukkhāṇam taya-dala-puppha-phalehim kakki-bhūyam ca unheṇam
380. piyai jalam mumukkhū viraio teņa tam puna pei evam thova-dinehim kuṭṭha-vvāhi 'gao tassa
381. niya-mandirammi patto puṭṭho logena tuha kaham vāhī phitto bhatto sa jampai avaņio majjha devehim
382. niya-māņusāņi pecchai galanta-kuṭṭheņa siḍahaḍantāim jampai aņuhavaha imam majjha avannā-phalam sayalam 383. pucchenti tāņi amhe kim tumae pāviyāņi kuṭṭham inam so bhaṇai evam etto janeņa vihiyo ya dhikkāro
1 ms tale.
ms vakkhaṇḍium.
ms uccitthaniya. ms tao. ⚫ms aņuhavai.

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72
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 384. ai-garahio janeņam Kosambio purio Rāyagiham sampatto pura-dovāriyassa egassa alliņo
385. tena ya bhanium ceṭṭhasu majjha sayāse aham bhalihāmi tad-dāra-jakkhiņie dhukkam ca 1balim payacchei
386. tam so bhuñjai samae annammi aham samāgao ihaim Gunasilaya-ceiyammi samosaḍho niggao logo
387. maha vandaṇa-vadiyae duvara-pālo vi Seḍuyam muttum majjha samīve patto so vi paoli-duvāra-ṭṭhio
388. underay'-ai-khajjam kimpi dhukkae jakkhiņie puro pāṇāṇam ca niyāṇam niravekkho khai tam sayalam 389. uvvasiūņa tittim khaddham tam tena a-3kanth'-akantam to paolam muttūņam vaccai tisio ya cintei
390. dhannā jalayara-jīvā je jala-chūḍhā gamanti niya-kālam jāya-visuiya-dukkho aṭṭa-duh'-atto mareūņam
391. Rayagihe iha bahu-jala-vāvie dadduro tao jão jala-majjha-gao santo ya viramae so sa-icchae
392. annattha vihariūņam patto punaravi aham iha purammi vāvie tattha logo jala-heum agao bhaṇai
393. siggham siggham vayaha vandāmo deva-dāņavehi thuyam bhayavam tattha-titthayaram paribhavai dadduro hiyae 394. titthayaro kattha mae nisuo evam vibhāvayantassa jāyam jāi-saraṇam pecchai puvvam bhavam sayalam 395. titthayara-vandaṇa-kae aham avi vaccāmi vihiya-pani
hāņo
agacchanto magge jo acchai bhatti-parikalio
396. etthantarammi Seniya-nivai savv'-iddhi-parigao santo tam vandium agacchai egena tao turangenam
397. so sālūro khunno khureņa suha-bhāvaṇāi samjutto uppanno Sohamme tiyasesu Daddur'-ankesu
398. pajjatto daṭṭhūņam tan'-ubbhavan'-ai sa vimhayam patto abhogai puvva-bhavam viyāṇae tam tu avahie
1 ms balam.
ms underaya-khaijjam.
ms kad'-.
4ms bala.

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MANIPATI-CARITA-ANONYMOUS
399. puvvam na thuo bhayavam sa-cchanda-gaie sampayam thunissāmi
iya cintiūņa calio aha Sakko bhaṇai vayaṇam iņam 400. siri-Vira-Jiņass' uvarim Seniya-bhatti na annahā kahavi kijjai surehim tao Daddura-devo parikkh'-attham 401. tuha bhattie patto kuṭṭhiya-rūvam viuvvaittāṇam tuha diṭṭhi-mohan'-attham majjha samīve samāgamma 402. gosisa-candaneṇam pãe siñcai tumam viyāṇāsi kuṭṭha-rasiyāim siñcai Seniya-rāyā puņo bhaṇai
403. tubbhehim pahu cchie bhaniyam kim anena marasu āha Jiņo
bhatti-vayaṇam khu eyam paramattheṇam kayam majjha 404. kim bhayavam samsare ciṭṭhasi nivvāṇam uttaram gaccha
jīva tumam pai bhaniyam jam tattha sunesu heu-payam 405. jīvantassa tuha suham mayassa narae maham duham hohi
73
to jivasu uvaiṭṭham Abhayassa ya ubhayam avi juttam 406. jīvanto suham acchai mao ya sagge payai parama-suhe bhaniyam ca teņa ubhayam Abhayakumāram samāsajja 407. haņai jie jīvanto bahue aha marai jāi narayammi mā jīva mā va marasu yā to bhaṇio Kālasoyario 408. evam soūņa nivo dukkhā-pūriya-maṇo payampei tubbhehim nahehim kim aham narayam gamissāmi 409. bhaniyo ya bhagavaya nivo narae baddh'-auo tumam
puvvim
na ya nāho 'mhi aham te tao ya adhiim pariharesu 410. amsūņi phusasu Seniya visuddha-sammatta-dhārao tammi narayão uvvaṭṭiya Bharahe Ussappiņi-samae 411. hosi Siripauma-nāho āima-titthayaro tti vayaṇeṇam uddhusio so jalahara-jaleņa dhārā-kayambo vva 412. punaravi vandiya pucchai bhayavam kim atthi kovi uvão jenâham na ya narae vayāmi bhayavam tao bhaṇai
413. Kavilam 'mahāṇasinim vippim sāhūņa jai davāvesi bhattie bhatta-pāņam vandāvesi bhāvao ya muņi 1 ms mahāṇasiņam.

Page #87

74
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 414. mahise ya haṇantam vā jai vārasi eya-Kalasoyariyam ega-divasam pi ya taha na ya gacchasi naraya-pudhavie 415. tatto samim vandiya nayaram pai paṭṭhio imo rāyā
egammi dahe pecchai pura-magge taḍa-tthiyam sahasā 416. cellagam egam mine ginhantam 1vāharāvae tam tu uvagaraṇam aham dāham viramasu etto akammão 417. pavisanto nayaram to samaņim pāsei guvviņim ekkam haṭṭesu paribhamantim hakkariya nei gehammi 418. Jina-maya-uvahāsa-bhayā tam sārai 2sa-uvayoge sayam
eva
to Dadduranka-devo so jão tattha paccakkho 419. aha caliya-cavala-kundala-sacchanda-viuvviy'-ābharaṇa
dhārī
bhāsura-vara-bodi-dharo devo purao thio bhaṇai
420. dhanno 'si rāya 3jam tuha devā vi karanti deva-loesu guna-kittaṇa-guna-bhattim mamsaliya-gunâṇurāeṇam
421. devā amoha-darisi tti esa saddo jayammi vikkhão teņa paḍicchāmi imam hāram golaya-jugam avaram 422. kahiyam ca Senieņam devo patto niyammi kappammi Seniya-rāyā vi gao tie kavitāe pāsammi
423. bhaṇiyā aṇulomeṇam amhāņa guru ime namamsāhi paḍilāham asaṇenam jam maggasi tam tuha daham
424. sã nêcchai bhaṇai imam jai maremi neva tahavi vandāmi hakkāriūṇa bhanio sânusayam Kāla-soyario
425. sūņu vimuñca eyam jam maggasi tam ca lahum demi so vi na icchai jampai mae vi suhio ghano logo 426. putto Sulaso nāmeņa Kālasoyariya-khaṭṭigass' atthi so Abhaya-manti-jogenam paramo ya savago jão 427. nāyam ca Senieņa donni abhavvāni nūņam eyāņi na ya enti Jina-mayam taha lakkhā-rattāņi para-rāgam 428. pañca ya mahisa-sayāim mārei sattamīya-puḍhavie bandhai neraiy'-āum mams'-āsī Kāla-soyario
1 ms väharāmae.
ms seovagiya. ms jampantam. ms sutto.

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MAŅIPATI-CARITA-ANONYMOUS
75 429. jāvåņukampayāe sayāņi mahisāņa pañca tap-putto
ussārāvai teņa ya nāyāņi vibhanga-nāņeņam 430. tāņi vi āņāveum himsai aha jāya-pāva-ukkariso
solasa-roga'-āyanke anubhavai sāsa-khās’-āi 431. iha loe vi ya jāyā vi varīyā tassa indiy'-atthão
surahim gandha-durahi āhāram divvam asuim ca 432. tūlam kaņțaya-rāsim mannai putteņa kahiyam Abhayassa
evam buddhie jūo Abhaya-kumāro bhaņai Sulasam 433. bahu-pāvo eeņam veyai pīdam ca naraya-papirūvam
jāo ya vivajjāso indiya-visaesu eyassa 434. tāvacca su-vivariyam kareu eyassa sogao putto
appāvei se lasuim candaņa-surahim sa mannei 435. vandaniyae niram siyam surahim ca mannae payai
ai-virasa-kuhiyam asaņam bhuñjai pavaram ca mannanto 436. kaņțaya-rāsim mannai pahāņa-tūlim ti dukkhio tatto
marium sattama-pudhavī-Apaiţthāṇammi narayammi 437. loiya-maya-kiccesu kaesu logeņa Sulasago bhaņio
apaļivajjasu tāya-payam necchai pāvāo so bhīru 438. bhāsai kuņamba-logo jam pāvam sicchasi tam viriñcittā***
giņhissāmo egam māresu mahisam sa-hattheņam 439. sesā haņehi seso tuha parivāro taha bhaņai Sulaso
āņeha lahu kuhādam āṇīyo geha-logeņam 440. giņhittā tam Sulaso ūrum ghāe padai dharanie
vilavai jampai sayaņe ginhaha dukkham viriñcittā 441. bhaņai jaņo para-pīļā kaha ghippai bhāsae tao Sulaso
kaha ghippai pāvam pi ya narayassa nibandhaņam sayaņā
jao 442. jo jam karei kammam suham ca asuham ca iha bhave jīvo
so tassa phalam bhuñjai para-loe appaņā ceva 443. to mā sa-rāga-dosā paharaha sattesu an-avarāhesu
mā gacchaha naraya-bhavam dukkh'-uttāram parama
ghoram 444. evam ca sayaņa-vaggam sayalam sambohiūņa so Sulaso
sammatta-mūlam asamam sāvaga-dhammam su-pālei 1 ms amui. ms vaờivajjasu.
Ims iccham.

Page #89

76 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 445. so atthārasa-vakko aha hāro Cellaņāe devie
taha vaťtam golaya-jugam Nandāe Seņio dei 446. kim aham bāla-sarūvā bālāņam khellaņam jam appesi
roseņam apphodei khambhe bhaggam ca gola-jugam 447. egatto kuņdala-jugam avarão khoma-jualam laddham
Cellana-devi maggai tam pi ya Seņiya-nivo bhaņai 448. ai-vallaha tti kāūņa appio tujjha devio hāro
khellaņa-mettam imie samappiyam såvaroheņa 449. eie punnehim kuņqala-vatthāṇi niggayāṇi tti
kaham uddāliya etto appeum tujjha jujjanti 450. sā Cellaņā payampai punaravi jai majjha desi nêyāņi
tā marihāmi niveņam bhaniyam kuru tam jahā juttam 451. nippaņayam soūņam niva-vayaņam Cellaņā tao ruţthā
uțțhāya caļai tungam pāsāya-gavakkham egam tu 452. jā appāņam muñcai tāvāyannai miho-kahe hețțhā
Seyaņaga-gay'-ārohaga-tab-bhajjā-Magahaseņāņam 453. uccāvaccam vattam eyāņa suņemi tāva pacchā 'ham
jhampissāmi vicintiya avahāņam dei tattha thiyā 454. jampei Magahaseņā bhattāram Magahie bhāsāe
tise lakkhaṇam eyam repho ya bhaņijjai la-kāro 455. ettha nayalammi vațțai dāsīņa mahoċċhavo tao kanta
tahim
jā 'lamkaliyāo dāsīo niyaya-vibhaveņam 456. ujjāņammi gamissanti tena Seyaņaga hatthiy-ābhalaņam
campaga-mālam me dehi jeņa ahiyā bhavāmi aham 457. Seyaņaga-gandha-kariņo hatth'-āroheņa bhannae sā u
pāņa-ppie pie maha evam rūsai nivo inūņam - sā bhaņai – 458. lamme nala-nāli-samkule Lāyagihe dāsi-mahe iham
jai eyam na dehi campaga-māliyam pi ya ucсhanga-gayā
hu te esa cayāmi jīviyam = tao hatth'-ārohass'-āesa-kāri ha Cilāpara-nāmadheo
mintho bhanai
1 ms rūņam.

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MANIPATI-CARITA-ANONYMOUS
77
459. na ciram thalammi maccho jīvai na ciram jalammi ya
paiṭṭho jalano dippai
süla-ghaeḥim kim
460. macchassa jīviyavvae jalaṇassa jāliyavvae daddurassa vajjiyavvae cilācile kāleņa dikkhiyavvae puno bhaṇai
-
461. ukkiṭṭha-maṭṭha-mani-vicitta-māliyam muttāhal'-āvali
--
na ciram vajjai dadduraḍā amhe mārāvium icchasi
sā bhaṇai
462. ai-tāniyam ca tuṭṭai dali ai-nāmiya ya bhajjei bhajjā hu duhayā sap-purisammi iya vayai Magahaseņā bhanai
-
463. na savvaso tāņiyam ca tuṭṭai nāviya savvaso ḍāli bhajjai savvā vi na nāma duhayā sap-puriso kāuriso tti mannae puno bhanai
ujjala-māliyam
jai eyam ābhalaṇagam na dehisi campaga-maliyam pi ya ucchanga-gayā esa cayāmi jiviyam mintho bhanai
464. lamme nala-nāli-samkule etc.
mintho ya
1
-
1
—
465. re raha-kāra kim vihannasi erandayam aīva nāmanti bhajjai esa na namai iya pagai dud-duma-layāṇam 1sā bhaṇai
466. na ya nama-mitta-dūsie savv'-angesu vi dūsiyavvae eranda-dume vi uvajujjae hohu na hali ha kajja-jogae puno bhanai
467. lamme nala-näli-samkule, etc.
taheva mintho bhaṇai
---
kāurisa tti to hatth'-aroham chohai
ms so.
ms laya sesă.
-
468.. ārāmiya kim khijjasi limbam siñcesi jam tumam evam kaḍuya-phalāņi dāhī payai dud-duma-2layāṇam sā -sā bhaṇai
-
469. annattha an-uvajujjumāṇae kim annattha na hoi jogae nimba-phalammi dūsie osaha-kajjesu pauñjissae
puno bhanai
...

Page #91

78 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 470. lamme nala-nāli-samkule etc. ...
- puņo miņtheņa bhaniyam - 471. pupph'-āiņi ya jassa bhakkhei vasei jassa nissāe
mūlāņi tassa khaņai ya sūyara-jāi ya erisagi – Magahaseņā bhaņai - 472. anne annassa colae se vi ya annaha bhanda-vālae
na vi sūyala itti savvaso hoi dumāņa viņāsa-kālae. - puņo bhaņai – 473. ukkițgha-mațgha-maņi-vicitta-māliyam ...
– miņķho bhaņai – 474. na vi Māgahiyā-nīre nhāyasi tie jalam na vā piyasi
ara-nage na ramasi jai tam na ya hosi kim hohi tathā 477. hayam hayam sujjhai jāyarūvayam hayāņi vatthāņi sui
bhavanti hayā hayā dundubhayo nadanti hayā piyā vayaņa-karā
bhavanti 476. hatth'-āroheņa bhaņiyam nūņam pie bhajjā-sayāņi majj
ham eyam ca sikkham jai na karesi aladdha-bhogā ya taha
maresi 477. miņšho bhaņai paccham tu bhannamāṇassa pacche na
vațţae buddhi
so dahaņeņa ghippai kimsuya-rukkho vya marueņa 478. hatth'-āroho jampai ko eso bhadda mintha akkhão
maruo ya majjha purao so jampai suņasu ega-maño 479. uttara-desa-pahāņae nayare egattha nipphalāsammi
nivasai ego vippo so ya gao anna-samayammi 480. egam gāmam tattha ya palāsam ikkhai vasanta-siri-deham
kusumāņi uvvahantam naha-kkhayāņi va Mayaņassa 481. tam daţthūņam vimhiya-maņo ya ghettum palāsa-taru-bie
patto ya niya-nagare pavar'-ārāmammi vāvei 482. vāram vāram sincei jāva palāso ya guru-taru jāo
tahavi na thakkai siñcantao ya kusumesu ai-luddho 483. siñcijjanto so vi ya sukumālo hoi pallavai ahiyam . na ya pupphai to rūsiya aggim mūlammi so dei

Page #92

79
MAŅIPATI-CARITA-ANONYMOUS 484. tena ya rukkho jāo palāsa-rukkho ya pupphio jhatti
evam esā aņuņaya-parehi kaha ghippae kahavi 485. kim ca jāi-bhāvao sā bahuso bhaniyā suņei na ya paccham
mā ?nisuņaha amhehim kāyavvam appaņo paccham
aviya 486. jo appaņo hiya-karo annassa vi so ya bahu-mao hoi
atthassa dinnā rayaņa-mālā 487. hatth'-āroheņa puņo puţtham ko esa Bambhadatta-nivo
miņķho puņo payampai suņei jaha Magahaseņā vi 488. Pañcāla-visaya-lacchi-taruņi-tilae purammi Kampille
chak-khanda-Bharaha-sāmi tatth' āsi Bambhadatta-nivo 489. so haya-vāhaniyāe viņiggao egayā ya nayarão
asseņam avahariyo padio ya mahanta-adavimmi 490. asso vi ya paritanto thio io teņa pāya-maggeņam
khandhāvāro patto teņa ya nio sa-nayarammi 491. rattimmi sa-vāsa-hare rāyā puţtho ya pațța-devie
kaha hariņā avahariyo kim suha-dukkham ca aņubhūyam 492. rāyā vi bhaņai suņasu devi Javaņa-visayâhiveņa vara
turao
maha pesio pagițțho rūveņam lakkhaņehim ca 493. tam ärohiūņa iham etto vegeņa vahiyâlie
khellävittā jā java-parikkhan-attham kaseña hao 494. fto maņa-pavaņehim pahem tof siggha-gaie haeņa
tenham khandhāvārā kaddhiya aļavimmi pavesio siggham
aviya 495. nāņā-duma-laya-gahaņam nāņā-sävaya-guņehim parikin
nam
bhimam abhiya-hiyao aimi egāgio tattha 496. ai-dūram aņupavittho adavim santo tao turao
aham avi tisā-parigao gavesium niram adhatto 1 ms bhārae. ima nisuņai.

Page #93

80 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 497. aha dittham nāņāviha-jalayara-bahu-pakkhi-seviyam viu
lam paum’-uppal'-āie channâbhogam saro egam
aviya 498. samjhāe ya pavara-ratt-uppalehim jonhāe evva kumuehim
fmehāyat evva nīl'-uppalehim 'phullei jam niccam 499. uggāyai vva mahuyara-ruehi padhai vva hamsa-saddehim
naccai iva pavaņeņam kamala-dalaya-hatthehim 500. tammi ya sarammi salilam āsam pāevi tassa pālie
vada-mūle bandhittā oinno tattha majjemi 501. vimalam sajjana-hiyayam va sīyalam guru-janassa vaya
ņam va
Jiņa-vayaņam va su-paccham piyam ca mayā vi pāņiyam 502. palhāiya-savv'-ango majjittā ?jalao uttinno
pecchāmi tāva ekkam ai-rūvam nāga-vara-kannam
aviya 503. sukumāla-pāņi-pāyam Mayaraddhaya-rāya-rāyahāņim vā
tam kannam dațțbūņam iņamo aham vicintemi 504. na vi suviņae na cchippe na citta-kamme kahāsu na
bahūsu
dițghā va suyā va mae annā iya sundarā mahilā , 505. kim ettha payāvaiņā esā vara-juvai savva-sāreņam
savva-guna-samāuttā savv'-āyara-nimmiyā suyaņā 506. savvehi vi devehiņ manne loyass' vimhay'-atthāe
iņamā kayā sarūvā accharasā-rūva-sāreņam 507. tīe vaccantie neura-saddo ya valaya-saddo ya
samcaraṇa-vas’-ucchaliyo khohejja maṇam muṇīņam 508. evam ti jjhāyanto tam eva mana-mohan-osahi-kannam
acchāmi jāva tāva ya asanna-vação avainno 509. ego goņasa-sappo sā kannā nāgani haveūņa
teņa saha sampalaggā bhoge bhuttum vigaya-lajjā 510. paribhāviyam mae aha dhiratthu māyā-parāņa juvaiņam
jam kula-rūv'-āi-juyā vasei iha goņaseņa samam 1 ms phullehim.
: ms jagao.

Page #94

MANIPATI-CARITA-ANONYMOUS
511. paribhāviyam ca punaravi rāyā 'ham siddha-pālaṇam juttam
duṭṭhāna niggaho taha akajja-kārāņi eyāņi
512. niginhāmi tti tao kasa-ghāeṇam samāhayāṇi mayā khine rose mukkāņi jāva 1diṭṭham na ekkam pi 513. avadhāriyam mayā vi ya vantara-jāīņa goṇaso eso eie samam visai kayāvi vara-nāga-kannãe
514. eyammi desa-kāle haya-paya-maggâṇusārao patto khandhāvāro teņa ya suheņa iha āgao devī
515. ravi-kiraṇa-sarisa-teyam divv'-abharaṇehim bhūsiya-sari
ram
dasa-disi-ujjoyantam nāga-kumāram var'-āgāram
516. bhanio ya teņa rāyā jaya jaya siri-Bambhadatta guṇakhāņi jā pauma-sare diṭṭha ya nagini se aham bhattā
517. să tumae tattha taya pahayā ucca-sareņa royanti majjha sayāsam pattā abhaṇīsu jaha aham deva 518. tumhāņa sayāsão gayā aham Bhūyaramaṇa-rannammi tumhāṇam pūjāe Laḍhiyāe jakkhiņie gehe
81
519. pauma-sare majjittā tao aham jāva ettha majjemi tāva ya hay'-āhariyo samāgao Bambhadatta-nivo
520. tattha paese teņa vi bahua abbhatthiyā aham sāmi
bhaṇiyam ca mayā muttum sa-paim annam na icchāmi 521. ruṭṭheņa teņa tatto taḍa-taḍa-saddeņa tāḍiyā ahayam jiviya-sasā kahamavi tuha pabhāveņa chuṭṭāmi 522. tie vayaṇam soum jalanta-kov'-āṇalo vicintanto ajjam na hoi so bhūmi-goyaro iha aham patto
523. itthantarammi tujjhe puṭṭhā devie tattha aḍavie
kim aṇubhūyam ti tao daum avahāṇam ittha mayā 524. tumae jam devie nirūviyam tam maya asesam pi avagayam imie ceṭṭhiyam avaraham khamasu maha eyam 525. bhaniyam niveņa ko tuha doso su-visuddha-hiyaya
bhāvassa
doso kavada-juyãe eso tie ya mahilae
1 ms donham.
2 ms puvvãe. ams chuttasi.

Page #95

82 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 526. gaya-kanna-cañcala-cittā vijju-layā-tarala-neha-vitti u
jaha niya-maņammi ruccai taha purisam pattiyāve tti 527. deveņa puno bhaniyam na ya moham deva-damsaņam hoi
tā kampi varesu varam bhaniyam tatto narindenam 528. chak-khaņņa-Bharaha-lacchi-kuñjara-hari-raha-sampayāi
parituţtho
devāņa damsaņam khalu param amoham ti maggemi 529. para-dāra-cora-tuccham akāla-maccū taheva dub-bhikk
ham
mā hou majjha dese bhaņiyam tatto ya tiyaseñam 530. para-uvayāra-rayāṇam cariyam niva sāhu sāhu evam ti
annam pi kampi tam varasu rāya rannā tao bhaņiyam 531. iha gabbha-sambhavāņam bhāsam bujjhejja 'ham sari
rīņam
tiyaseña puņo bhaņiyam rāya mahanto varo variyo 532. bujjhasi param tumam 2jai annassa kahesi tā siram tujjha
lahu sattahā phudehi bhaņium devo gao thāņam 533. anna-samae pasāhaņa-gihe pasāhijjamāņa-dehassa
ranno ghara-koilayā ghara-koilayam bhaņai evam 534. ranno ya samālabhaņāo majjham tam nāha kimpi āņehi
ittha vilevaņa-jāyam avaņemi 3sarīra-maņa-khedam 535. ghara-koileña bhaniyam nivvinno jiviyão kim ahayam
tesim tu samullāvam nāūņam bhūvai hasai 536. devie tao puțțham hasiyam deveņa kim-nimittam iņam
nibbandheņam pucchai kahamavi rāyā na ya kahei 537. sā jampai na ya kahasi marāmi 'vassam niveņa aha
bhaniyam tumam iha marasi na marasi va kahemi jai 'ham marāmi
dhuvam 538. pattiyai na sā ranno jampei kahesu jeņa ya duve si
samayam ceva marāmo neha-nivittho tao rāyā 539. peya-vane kārāvai ciyam mahantam pahāņa-kațthehim
bhaniyam tattha gantūņam hāsa-nimittam kahissāmi 1 ms kovi.
2 ms inserts tu şaram. 2 ms samalabhaņa-kottum.

Page #96

MAŅIPATI-CARITA-ANONYMOUSSERE 540. majjiya-pasāhiy'-ango saha devie gayam samārūdho
niggacchai nayarão dāņam dento ya loyānam 541. cauhattaya-tiya-caccara-pāsāyôvari-talesul sammilio
bhaņai narindo marium keņa nimitteņa icchei 542. anno bhaņai narindo devie kimpi esa payaņehi
tay’-anantaram marehi io narindo gao bāhim 543. cițghai esūņa vaggo tattha ya āvanna-satta-pasū egā
niyaya-paim sac-chāgam jampai avaņesu dohalayam 544. lūyā java-bhārayão pūlass' egassa majjha dāņeņam
so bhaņai piya ee javão siri-Bambhadattassa 545. āsā caranti etto giṇhāmi tiņam aham tu jai ekkam
tā mārijjāmi imā jampai n' āņehi jai tā 'ham 546. stkjo marāmi teņa ya bhannai jai marasi tā tumam
marasu
annão bhajjāo hohinti hu jīvamāṇassa 547. sā bhaņai esa rāyā vi bhajjā-kajjeņa marai nāha tumam
ninneho niravekkho dhiratthu erisa-maņusassa . 548. punaravi pasuo jampai eso mukkho naresaro jo ya
bhajjā-kae vivajjai kim santi na annā mahilão 549. utti-paţiutti-rūvam tesim nāūņa Bambhadatta-nivo
cintai kalatta-kajje cayāmi kim dullaham jiyam 550. jāie esa battho viyāra-viyalattaņeņa 'ham battho
so tayaņu kaņaga-mālam khivei kanthammi batthassa 551. tatto ya paņiniyatto patto niyayammi mandire rāyā
jampai na marāmi aham kuņasu tumam jam iha padīhāi 552. tatto ya padiniyattā devī maraņāo tattha sayam eva
tā hatth'-āroha tumam pi tāva sidhili-karasū eyam 553. jam 3se ruccai tam kunau tuijha annā pivā bhavissanti
Cellanā-devi soum cintai juttam bhaņai mintho jai tāva aham ekkā marāmi tā Seņiyassa kim bhūyam
hohi annāo vi ya santi varāo bahū bhajjā 555. akaya-tava-kammā 'ham mariūņam dug-gaim gassāmi
iya maraņāo niyattā gamai kālam niya-suhenam
1 ms tarūsu. 2 ms tehim. 3 ms bhe.

Page #97

84 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 556. Kuñciya-seţthi tao so kittiya-kāleņa tuţțao hāro
devie puvvam eva ya kahiyam iņam vijjae rannā 557. eyam hāram paşhamam tuţțam jo poiūņa pauņebi
hohī takkhaṇam eva ya tassa siro satta-khandāņi 558. rannā Rāyagihammi aha ugghosāviyam ca padaheņa
jo atthārasa-vankam hāram sandhei tassa nivo 559. davvassa lakkham egam payāvae tattha vaddha-maņiyāro
dāridda-hao cintai niya-hiyae suddha-buddhie 560. hārassa sandhaņāo maranam pi suhāya putta-vihaveņa s iya so padaham chivai kahiyam ca tao narindassa 561. teņāvi addha-lakkho daviņassa davāvio so sesam
hārammi poie sai asamsayam tuha davāvissam 562. hāro vi tassa maņiyāra-seţthiyo appio narindeņam
seţthi vi niyaya-gehassa ega-dese nirāvāhe 563. sama-bhūmie Isariyāe ai-sūhuma-dorayam valium
2makkhei mahu-ghaehim muha-mūle tesim dorāņa aggāņi 564. tatto hāra-manīņam pakkhivittu mukkāņi
mahu-ghaya-gandheņa tao ai-suhuma-pivīliyā jhatti 565. tao maņi-panti-chiddehi pavisium gahiya-dora-pajjantā .
nīhariyā tehim ciya jāyā sariyā u paripunnā 566. savvão doriyāo melittā teņa seţthiņā ganthi
hāro dinno tatto tassa siram sattahā phuţtam 567. so vi vivanno santo tatth' eva purammi makkado jāo
bhamadanto gehesu kahamavi niyayam gharam patto 568. pecchantassa a-nimisam bandhava-suhi-sayaņa-putta
bahu-vaggam
jāyam jāi-saraṇam mucchā-bhara-mantharo padiyo 569. puttehim sâņukampehi udaya-segeņa vāu-dāņeņam
sattho vihio dharani-yalammi so akkhare lihai 570. jaha tumhāņə piyā 'ham sa-kamma-vasao imam bhavam
patto
pecchaha te ya parunnā hā 'vatthā kerisi piuņo 1 ms sareie. 3 ms makkhehim.

Page #98

MAŅIPATI-CARITA-ANONYMOUS
85 571. Ipunaravi sa akkharehim pucchai putte jahā tayam
davvam
paļivannam kim dinnam niveņa kim vā vi na ya dinnam 572. kahiyam tehim rāyā amhehim maggio bhaņai evam
kassa payacchāmi deyavvam jassa so natthi 573. so ruțțho makkadao pecchaha ranno akajja-kārittam
mārāviyo aņeņam mullam pi na pūriyam majjha 574. keņāvi uvāyeņam eyam hāram aham gahissāmi
chiddāņi maggamāņo jā citthai tāva ega-diņe 575. sañjhā-samae Cellaņā-devi gantūņ' asoga-vaņiyae
nimmala-jala-kaliyāe pukkhariņie visālāe 576. padalim ābharaṇehim punnam lantari-vimukka-vara
hāram
dāsie sire dāum jala-kelim karai parituţthā 577. ai-guruy’-asoga-pāyava-padisāha-țțhieņa makkadaenam
mandam mandam hāro so gahio tie vi na não · 578. nhāy'-uttinnā devī jāy'-ābharaṇāim niyaya-dehammi
āvindhai tā hāram na pecchai vāharai bahuyā 579. tā Cellaņa-devie nivaissa niveiyam tao rāyā
ugghosāvai nayare padaha-payāņeņa savvattha 580. aţthārasa-vakka-hāro gahiyo não ya jeņa keņāvi
so āyakkhao na balo sāriro annahā dando 581. suttavasutta-loge 3tā hāram makkado gaheūņam
jeţtha-suyassa samappai teņa vi samgovio hāro 582. hāre a-labbhamāṇe Abhaya-kumāro niveņa āiţtho
satta-divasāņa majjhe joittā hāram appesu 583. jai na appesi tayā tujjham ciya cora-niggaham kāham
paļivajjiya Abhao vi ya bahuyā ya gavesae hāram 584.. Sivo ya Suvvao tattha Dhaņao Jonao tahā
cattāri sāhuņo “santi guru tesim ca Suțțhiyo 585. tatto ya āyario tammi ya kāle tulei appāņam
jiņa-kappam kāu-maņo pañcavihāe ya tulaņāe 1 ms puñarasmi.
padi
9 ms tari. 3 ms ta hăro. ms samci.

Page #99

86
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 586. taveņa satteņa sutteņa egatteņa baleņa ya tulaṇā pañcavihā vuttā jiņa-kappam padivajjau tattha tava-bhāvaṇā imā
-
587. jo jeņa 1anabbhattho porasi-m-ai tavo ya tam tiuṇam kunai chuha-vijay'-aṭṭhā giri-nai-siheņa diṭṭhanto 588. siho samuttaranto jala-bhariyam giri-naim payatteṇam vankam samuttaranto tā gacchai jā na gao ujjum 589. ekkekkam ceva tavam carei jaha teņa kīramāṇeṇam hāņi na hoi jaiyāvi hoi cham-māsa-uvasaggo - iyāņim satta-bhāvanā
-
590. paḍhamā uvassayammi bīyā bāhim taiyā 3caukkammi sunna-gharammi cautthi taha pañcamiyā masāṇammi
591. bhoya-jaḍhe gambhire uvvarae taha alinde vå taņu-sāi jāgare vā jhan'-aṭṭhāe bhayam jiņai 592. chikkassa va khaliyassa va mumsaga-m-āīhi nisiyarehim
vā
jaha sahasā na vijāyai romanco jhāṇa-bhango vā 593. savisesatarā bāhim takkara-ārakkhi-sāvay'-āiyā sunna-ghara-susāņesu ya savisesatarā bhaya tivihā
594. dev'-äîhim "kayatthio diya va rão va bhima-rūvehim to satta-bhāvaṇãe vahai bharam nivvuo sayalam - iyāņim sutta-bhāvaṇā
595. jai vi ya sa-nāmam iva pariciyam suyam aṇahiya-ahīņa
vann'-äi
kāla-'parimāṇa-heum tahāvi khalu taj-jayam hojjā
596. ūsāsāo pāņū tao vi thovo tao vi ya muhutto tehim tu porasio jāṇanti nisāsu divasesu
597. meh'-ai-channesu vi ubhao-kālam ahavā vi uvasagge pehāi bhikkha-panthi nāhī kālam viņā chāyā
- iyāṇim egatta-bhāvaṇā
598. jai vi ya puvva-mamattam chinnam sähūhi dāra-m-āīsu ayariy'-ai-mamattam tahā vi samjāyae pacchā
1 ms ya abbhattho.
2
―
ms ujjham.
3 ms cakkammi.
4 ms toya.
ms kayão.
6
ms omits anahiya-ahiṇa-vann'-ãi.
'ms pariņāma.
―

Page #100

MANIPATI-CARITA-ANONYMOUS
599. diṭṭhi-nivayâlāve avaroppara-kariyam sa-paḍivuccham parihāsam miho ya kahā puvva-pavattā parihavei 600. taņui-1kayammi puvvam bāhira-pemme sahāya-m-āīsu ähäre uvahimmi ya dehe ya na sajjae pacchā 601. puvvim chinna-mamatto uttara-kālam ca 2dijjamāṇe vi sab-bhāviye 3iyare vā khubbhai daṭṭhum na samgaie - iyāṇim bala-bhāvaṇā
-
602. kāmam tu sarira-balam hāyai tava-nāṇa-bhāvaṇa-juyassa dehôvacae vi sai jaha hoi dhii tahā jayai
603. kasiņa-parisaha-camū jai uṭṭhejjāhi sôvasaggā vi duddhara-paha-kara-vegā bhaya-jaṇaņā appa-sattāṇam 604. dhii-dhaniya-baddha-kaccho jo hoi aṇāvilo ya avvahio bala-bhāvaṇāe dhiro sampunna-manoraho hoi 605. sdhii-bala-'purassarão havanti savvā vi bhāvaṇā eyā tam tu na jujjai savvam jam dhiimanto na sähei 606. so satta-bhāvaṇāe eyãe appayam ca bhavanto vaṭṭai Suṭṭhiya-sūri pattā savve vi Rāyagihe
607. Abhayassa jāṇa-sālammi samṭhiyā santi māsa-kappeṇam Abhaya-kumāro hāram alahanto cintae hiyae
608. hāro tāva na laddho sattama-divasassa vaṭṭae sañjhā rāyā pabhāya-samae jam kāhī tam na yāṇāmi
87
609. tā sāhūņa samīve kāūņam posaham pasama-citto dhamma-jjhāṇôvagao gāmemi rayaṇim imam sayalam 610. ummukka-mani-suvanno ujjhiya-vannaga-vilevano paḍilehiya bhūmi-tale paḍivajjai posaham tattha 611. āgāsa-bhūmi-bhaṇḍôyarammi jonhā-dahīe mahaṇeṇa punnima-10goyāliņie makkhaṇa-pindo vva rayaniyaro
612. siya-pakkheṇa bārasa bhūehi kamaso vimuñcamāṇeṇam udayâyalão mukko rayaniyara-kanduo esa
1 ms kayamhi.
ms dijjamāņo. ms iyase. ms jai.
ms dhi.
ms abbhahio. 7ms parisara-juo. ms dhimanto. ms sāyalam. 10 ms goyaliņie.

Page #101

88 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 613. aha Suțțhio vi bhayavam kāūņam 'vassayam țhio pași
mam
niya-vasahie bāhim niravekkho niyaya-dehassa 614. so maņiyārassa suo cintai jai kahavi hāra-sambhāvam
majjha gihe jāņai nivo ajuttam tao hoi 615. tatto ya teņa piya-makkadassa hāro samappio isahasā
paribhāviyam ca teņavi jassa samappemi hāram imam 616. tassa khayo sa-kulassa vi tā kim eeņa majjha pāveņam
sähâvāsaga-eso rāyā na bhaņissai kimpi 617. tā muņi-uvassayammi eyam hāram tu pakkhivissāmi
etto hāram gahium patto muņi-vasahi-dāre so -618. tattha ya aņeņa dițýho so bhayavam Sutthiyo tassa
mukko kanthe hāro gao ya pacchā niyam thāņam 619. jassa kaeņam Abhao iha ţthio posahôvavāsehim
tatto paờhame jāme rayaņie niggao (ya Sivo ?) 620. pațijaggium viloyai Suțțhiya-gula-kandale hāram
cintai hā dhí hāro so eso deva-nimmio 621. padipekkhiūņa niyattai jampei uvassayammi pavisanto
bhaya-pamhuţtha-nisīhiya-pae bhayam pavațţae ajjam 622. jampai Abhaya-kumāro vimukka-vara-gharaņi-davva
sangānam
tumhāņam bhayam katto sa bhaņai ghara-vāsa-aņubhūo 623. sambhariyo majjha bhao Abhaya-kumāro puno vi pucchai
kaha anubhūo bhayavam bhaņai Sivo sāvaya suņesu 624. Ujjeņi-nayarīe ahesi do bhayaro vaņiya-puttā
Siva-Sivadatto nāmeņa bhūrī-dāridda-dukkh’-attā 625. atth'-atthiņo Surattham pattā tatto 3vidhavio jhatti
dāma-sahasso so vi hu kāsāya-naulae chūdho 626. tatto ya pașiniyattā vāram vāram tam gahāmo 'mhe
jai jā ya majjha hatthe caļai tayā 'ham vicintemi 627. Sivadattam aham māremi valai punaravi ya pāva
pariņāmo
evam Ujjenie Gandhavaie dahe pattā 1 ms tahassa. ? ms tam ca. 8 ms viļhavau. * ms sāremi.

Page #102

MAŅIPATI-CARITA-ANONYMOUS
89 628. uyayammi tammi bhāve so khitto naulao mayā tattha
puțțhe Sivadatteņam kahio savvo ya vuttanto 629. bhaniyam teņa vi bhāya sāhu kayam mama vi eriso bhāvo
āsi aha geha-pattā māue pesiyā duhiyā 630. macch'-āņaya- nimittam so vi ya naulo padantao tattha
egeņam maccheņam galio mamsa tti sankāe 631. so vi ya jāle pațio maccho hattammi vikkaya-nimittam
avayāriyao gahio hațțão tie duhiyāe 632. gehammi samāgantum jā phālai sā viloyae jāva
macchôyarammi nauliņ sā učchangammi țhavai 633. therie să puţthā kim iyam sā āha natthi iha kimpi
aha uțțhiūņa theri tie sagāsam sa-lahu jāi 634. tā tie duhiyāe asienam āhayā ?ya iņa-theri
mamma-paese ghão Slaggo teņa ya mayā theri 635. hā hêtti pajampantī jā amhe āgayā tao duhiyā
uţthai sambhama-vasao hatthāo “naulao padiyo 636. eso anattha-mullo não sakkāriūņa aha therim
pariņāviūņa bhagiņim vayam pavannā bsu-v-uvviggā 637. tam sāvaya bhayam ahuņā sambhāriyo maccha-keriso
attho bhaya-kārao ya jampai Abhaya-kumāro imam saccam
jao 638. pāeņa vaira-pariņāma-kārao niccam bandhavāņam pi
attho dosa-pahu-karo dukkhassa ya sāgaro niccam 639. biyammi puno jāme Suvvaya-sāhū viņiggao bāhim
dațghum hāram pavisai mahā-bhayam bhāsamāņo so 640. bhaniyam Abhaeņa bhayavam kim tumhāņa vi mahā
bhayam kimpi bhaņiyam muņiņā sāvaya purā 'ņubhūyam bhayam
sarisam 641. bhaniyam puno vi Abhaeņa jāņium majjha vațțae kodam
Suvvaya-muņiņā bhaniyam jai evam suņasu ega-maņā 1 ms nimitto. #ms iyaņa. ms lagga. mis niulao. ins bhû-vivigga.

Page #103

90 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 642. Anga-visae ego go-mahisi-samāulo varo gāmo
Vadagāmo nāmeṇam samatthi dhaņi-loya-kaya-hariso 643. tattha ya mayahara-putto Suvvaya-nāmo aham tu
avasesu
bhajjā viya Siribhaddā majjham tatth' āsi rūvavai 644. tattha tayā ya paļīyā dhāļi corāņa purisa-vaggo ya
națțho io tao 'ghara-ekka-paese nilukko 'ham 645. aha mama mahilā jampai core mūļhā ayāņuyā tubbhe
mahilāo jam na ginhaha suraya-rasa-tarangiņi va imā 646. ?nāyammi tehim esā icchai nīyā tayā ya pallie
pallivaiņo dinnā teņāvi kayā niyā bhajjā 647. sa-yaņehi aham bahuso bhaņiyo bhajjam va banda
pariggahiyam
kisa na moesi tumam kāuris' uċċhaha-parihīņo 678. uċċhāhiyo ya evam aham gao tattha cora-pallie
egāe therīe hatthenam kahāviyam tie 649. jaha tuha bhattā iha ceva āgao sbanda-gahiyāe duhiyae
tuha moyāvana-heum tie vi kahāviyam majjha 650. ajja pavisium-kāmo pallivai tammi niggae sante
sanjhā-kāle tumae āgantavvam asankeņa 651. sañjhā-kāle tatto gao aham tattha tie pāsammi
uvavesio ya tie señavaīņo khațțāe 652. juttam vihiyam tumae sārā-karan'-attham āgao jam iha
vihiyam ca pāya-soyam tie niyaehi hatthehim 653. avasauņena niyatto pallivai niyaya-mandiram ei
*sambhamantīe imīe bhaņio so manda-saddeņa 654. pallivai iha patto khaṇam tumam bhava aho ya khattāe
taha ceva tie vayanam mayā vi vihiyam turiya-turiyam 655. āgamma so nisanno khattāe tīe bhāsio sāmi
jai maha pariņiya-pai iha ei tumam tu kim kuņasi 656. señāvaiņā bhaniyam sakkārittā tumam samappemi
bhiuļi vihiyā tie tao ya bhaniyam imam teņa 1 ms omits ghara. i ms nāyasi sehiņ. 3 ms bambha.
ms sambhamantăe.

Page #104

MANIPATI-CARITA--ANONYMOUS
91 657. tuha coriyo ya bhāvo imo mayā jai aham viloemi .
to tam bandhāmi lahu payamsio tassa 'ham tie 658. ghettūņa tena kesesu kadąhiyo geha-majjha-1țhūņāe
baddho Sallaya-cammeņa aha pahario esu suttesu 659. ägantūņam suņaeņam vaddhāo bhakkhiyā tatto
chutto tay-asim ghettūņa vināsio palli-nāho so 660. ghettūņam kesesu kaddhīyā jampiyā ya jai ruyasi
tā te chindāmi siro kaya-moņā cāliyā jhatti . 661. pallīo nīhariyā sā vi ya pāvaraņa-dasiyam khaņdāņi
maggammi vikīranti āgacchai jāra-vilaio 662. vamsa-kudangi-majjhammi nivasium divasam aikameū
nam
vaccīhāmo vicintiya vamsa-kudange nilukkāņi 663. dasiyânusārao te maggena samāgavā tao kudivā
tehim vamsa-kudangā amhe naţthāņi ditthāni 664. tehim pahāreņa aham kayatthio sīsa-hattha-pāesu
khoțțittu kilae te mahilam ghettum padiniyattā 665. patto ya tattha ego samāgao vā-naro paribhamanto
mam daţthūņam paņio so mucchā-vibalo bhūmim 666. paccāgaya-ceyanno turiyam tatto ya so avakanto
nāvi cireņam patto majjha sayāsammi so pavamo 667. paumaņi-špatte udayam ghettūņam osahīo do pavarā
egattha silā-pīdhe sall’-uddharaṇī ghaseūņam 668. maha angāim sittāim teņa sallāņi niggayāṇi tao
samrohaņa-mūlīe ghasīy'-āi-raseña siñcei 669. sajjāim angāim jāyāim majjha tak-khaṇam ceva
ai-niddha-bandhavo so jīviya-dāņeņa saha jão 670. 4bhūmie akkharāim lihiyāim tena jaha aham bhadda
tuha gāme ceva aham honto vijjo Sikada-nāmo 671. mariūņa so imāe adavie vā-naro aham jāo
jovvaņa-patto ya mae jaņae jūhâhivo jāo 672. anneņa vā-narenam baliyatareņa ahiţthiyam jūham
niddhāṣio teņam paribhamanto ih' ayão
1 ms pūņāe.
ms laya. * ms patto. 1 ms bhūmisim.

Page #105

92 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 673. daţtho mae tumam iha kīlehim tādio ya pañc'-angam
kattha vi ya dițgha-puvvo eso iya cintayantassa 674. jāyam jāi-saraṇam teņa ya não tumam taha tigicchā
tie pauņo vihio tumam ao majjha uvayarasu 675. ari-vānara-haņaņeņam to pațivannam mayā vi tav
vayanam
tattha paese niyo aham imeņa jahim jūham 676. annonnam samjāyam mahanta-yuddham imeņa dappaviyā
egeņam hao biyo galanta-ruhiro jahā jāo 677. kahamavi națțho tatto majjha sayāsammi so samāyāo
teņâham samlatto lihiūņam akkharāņi jahā 678. giha-vāse uvayāriyam tae na nāyam ?uvehamāṇenam
bhaņio mayā vi eso tumha viseso na vinnāo 679. kaya-ahināņo punaravi biya-divasammi dhoio sa mayā
nāya-viseseņa tao ginhittā tikkha-pāhāņam 680. 8sa khandiyāe nihao taha jaha mukko lahum ca pāņehim
*padivannam pi ya jūham teñāvi kayannunā kaviņā 681. āpucchittā tam aham tam ciya pallim gao ya khaņiūņa
khaddam 6tag-gehammi jāva pavițțho viloemi 682. tā picchāmi ku-mahilam pallivai-bhāuṇā samam suttam
tass'-āsim kadhittā Smayā lahum matthayam chinnam 683. kesesum dhariūņam sā mahilā kaddhiyā daļham baddhā
bhaņiyā jaha tam kuyasi tā tuha vi siro duhā kāham 684. tatto 'ham nīharium ummaggeņa gahāya tam mahilam
man-nāyāņa samappiya tam dub-bhajjam vicintemi 685. ftinni hayammi tam sayamt ca dukkham ca vemaņassam
ca
mahilāņam "jāņantā je nāvi viramanti Ste mūdhā 686. mā kassavi nārīo kulammi fāsannamot vi jāejjā
sīlavaio Pavissassā kim puņa sileña viyalā u 1 ms vāso. * ms uveikamaņeņam. 3 ms samkhāniyāe. ms padivannammi ya. ms tå gohemi. ms saya. ms jāņanto. ms je. ms visaya.

Page #106

MAŅIPATI-CARITA-ANONYMOUS
93 687. nārio ya naio samāo dus-sīlayāi doseņam .
ummagga-ppațțhiyāo kulāņi kūlāņi ya haņanti 688. strī nadavad idam satyam rasenârgalitā sati
yato dhvamsam vidhatte sā kūlavat kulayor dvayoḥ 689. mahilāņa esa payai savvassa karei vemaņass'-ās
tassa na karenti navaram jassa alam ceva kammehim 690. therāņam samīvammi dhammam soūņa samjao jāo
tam sambhariyam ahuņā mahā-bhayam teņa samlattam 691. etto taie jāme Dhanao nāmeṇa niggao sāhū
hāram taheva dațțhum so jampai ai-bhayam tatto 692. taha ceva Abhaya-panho taheva padiuttaram ca Dhaņa
yassa
kaham ai-bhayam asubhūyam puțțhe Abhaeņa āha muņi 693. Ujjenio samāsanne gāme egattha Dhaņaya-nāmo 'ham
avases’ Ujjeņie vivāhio tāva citthāmi 694. aha annayā ya uċċhava-divase patte vikāla-velāe
egāgi sasura-gharam calio rayaņi-2muhe patto 695. nāmeņa Mahākālam masāņam ai-bhisaṇam durahi-gan
dham
tatthāi-dīņa-kaluņam mahilam pecchāmi royantim 696. paribhāviyam mayā vi ya kāvi varāi nivārium juttā
tie samīvam patto bhaniyam kim ruyasi tam bhadde 697. tie bhaniyam kim te paoyaņam spucchium me vattāe
bhaņiyam mayā naro 'ham 'pucchium uciyam ti sā
bhaņai 698. jo ya na dukkham patto jo ya na dukkhassa niggaha
samattho
jo ya na duhie duhio na tassa dukkham kaheyavvam 699. icceva-m-āi-6vayaņam tie soūņa dukkha-gabbhāņi
para-uvayāra-pareņam mayāvi bhaņiyam tam uddissa 700. ahayam dukkham patto ahayam dukkhassa niggaha
samattho
ahayam duhie duhio tā majjha kahejjae dukkham ims kūlava. I ms suhe. 8 ms piccha amha. ms pucchiyam. ms vayaņeņam.

Page #107

94 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 701. tie bhaniyam jai kira evam tā picchasu imam purisam
sūlā-bhinnam tam tāņa majjha pāņa-ppiyam kantam 702. eso ya nir-avarādho asamikkhiya-kāriņā narindeņa
eyārisam avattham ca pāviyo niyaya-purisehim 703. niva-purisāņa bhaenam sañjhā-samae samāgayā ahayam
samgahiya-bhatta-pāņā bhoyāveum imam daiyam 704. jā bhūmi-thiyam eyam pāvemi na ceva tāvaya nirāsā
nipphala-sayala-payāsā samjāyā rovium laggā 705. tā jāņāmi jai aham tuhâņubhāveņa bhuñjayāmi aham
bhaniyam mayā vi bhadde jai evam caņasu tam khandhe 706. tatto hattha-pahatthā samjamiya-siroruhā ārūdhā
khandhammi majjha gahiūņam bhāyaṇam evam abha
ņīsu 707. nóvari-huttam tumae nirikkhiyavvam mae vi padivannam
jā nôttarai cireņa vi bindū nivaďanti tā khandhe 708. tāhe uddha-muheņam nirikkhiyam jāva tāva pecchāmi
kappittu naram pakkhivai bhāyaṇe massa-pesio 709. nivadanti ruhira-bindū tatto bhio tam ujjhiūņaham
| Bhaya-pamhutthasi-lao vegena palaium laggo 710.sā pāvā maha khaggam gahāya re pāva dāsa naţtho 'si
tajjanti dhāvanti samāgayā maha adūrammi 711. rakkhasu duvāra-jakkhiņi paramesari tujjha saranam
allīņo
bhanamāņo Ujjeņi-duvāra-desammi sampatto 712. ego carano bāhim avaro majjhammi inda-kīlassa
tie bāhira-ūrū chindittā jhatti sangahiyo 713. padiyo kaluņam kandāmi jakkhaṇīe puro ahayam
kula-devayā vi sā aņukampīyā periyā santi 714. veyaņam uvasamharium sūlā-bhinnassa anna-purīsassa
jivantassa ürū-carano maha lāio carane 715. sā devayā kahei putta maham sāiņīhim saha samayo
jam inda-kīla bāhim haṇanti te sāiņi eyam
1 ms bhaeņam. 1 ms sameo.

Page #108

MAŅIPATI-CARITA--ANONYMOUS 2.
95 716. ljam inda-kila-majjhe rakkhāmi aham ?eyam asesam ti
tatto namamsiūņam deviņ patto sasura-geham 717. pecchāmi pihiya-dārassa kuñciyā-chidda-vihiya-niya
diţthi
dīveņa jalanteņam niya-mahilam ssāsuyam ca aham 718. mamsam khāyantio majjam ca piyantio samam do vi
sahasā suyā ya bhaņiyā su-putti su-ssāu mamsam imam 719. tie bhaniyam ambe sajjā gahiyam imam mahā-mamsam
tuha jāmāuya-taņayam tīe bhaņiyam kaham vacche 720. tie asiţtham savvam puno vi bhaniyam imīe ambae
vacche na sutthu vihiyam jam iha jāmāuo nihao 721. tīe bhaniyam ambe ko maha doso jao mayā puvviņ
bhaņiyam maha sammuham viloiyam teņa to nihao 722. eyam soūņa mae vicintiyam sukaya-kamma-leso vi
natthi kayagghesu dhuvam juvaīsu rakkhasīsu ca 723. ko deso ko u pio mahilāņam suraya-susumārīņam
jāsim maccho va dahe khaņeņa ucсhalae hiyayam 724. avi hojja rāya-purise aggimmi vase va kisha-sappe va
simhe va pariccaiyam pariccao natthi mahilāsu 725. tatto duvāra-jakkhiņi-pāsesu țhiyo pahāya-samayammi
āgantu niya-gāmam dhammam soūņa pavvaio 726. tam ahuņa hiyae me thiyam tao ai-bhayam bhaņiyam
Abhaeņa puno bhaniyam savvam ciya ai-bhayam ceva 727. rayaņi-cauttha-jāme Joņaya-sāhu viņiggao hāram
pāsittā pavisanto sahasā bhaņai bhayâi-bhayam 728. taha ceva Abhaya-pucchā taha ceva uttaram ca sāhussa
Abhaeņa puņo laviyam kaham tu puvvânubhūyam 729. bhaņai muņi Ujjeņi-nayarīe asi seţthi Dhanadatto
bhajjā tassa Subhaddā tap-putto Jonao ahayam 730. Sirimai-nāmā me āsi bhāriyā rūva-jovvan -aņumattā
maha pāya-pāņiyam pi hu piei accantam aņurattā ms jai.
2 ms vayam. 3 ms sāsukham. ms sattham.

Page #109

Ob
Two DDA
TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 731. bhaniyam tayā annayā 'ham sāmiya miya-puccha
mamsam āņesu
jai n'āņesi lahum ciya asamsayam to marissāmi 732. puţthā puno mayā sā kattha pie santi te ya 'miya-pucchā
tie bhaņiyam Seņiya-ranno gehe aime santi 733 tav-vayaņeņam calio cireņa patto ya Rāyagiha-nayare
tassa ya bahir-ujjāņe jāva aham visamāmi khaņam 734. tā dāsi-uċċhavammi puvv'-uċċhava-vijayiņi ppavattammi
bahu-desa-vesa-bhāsålamkāra-vibhūsiyā dakkhā 735. niya-niya-vihava-sameyā parivāreņa samparivução
gaņiyāņa dāriyão tam ujjāņam uvagayāo 736. Snandaņa-vaņā iva tahim sa-cchandam accharão vi imão
māņiya ujjāņa-sirim pauma-sar’-ucchangam uvanhāya 737. kalhāra-kamala-kuvalaya-tāmarasa-parāga-piñjarammi
jale
jala-keli-kamma kāum viviha-payāra-payattao 738. tatth' eva Magahaseņā nāmeņ' egā paņangaņā-dhūyā.
ai-rūvavaim harai sahasā vijjāharo etto 739. tap-pariyāro kūvai mahanta-karuņā-pareņa-jhatti mae
so ya samarena gahiyo tassa sa-pidassa hatthāo 740. tatth' eva ya pauma-sare padiyā tatto ya uttarittāṇam
majjha sayāsam pattā jampai pāe paņivayāmi 741. bhaniyā mayā vi bhadde subhagga suha-bhāgini bhavasu
niccam
eyāe puņa bhaņiyam jodiya-kara-kamala-mukulāe 742. ajj' eva ajja-putteņam tava jīviya-payāņa-mulleņa
kiyā tā tuha pāe sevissam kuru bahu-pasāyam 743. uțțhaha pahu vaccāmo asoga-taru-cchāiyam kayali-geham
tuha deha-kheyam ahuņā abbhangeum avaņayāmi 744. aṇuyattanto pariyara-samanniyam tam gao kayali-gharam
abbhanga-malaņa-majjaņa-bhoyaņa-m-āi tti kārittā 745. sejjā-gayam suh'-āsaņa-uvavitthā pucchae jahā sāmi
katto tumam iha patto mayā vi savvam samakkhāyam
1 ms maya. 2 ms imam. 3 ms tadeņa. 4 ms nittham.

Page #110

MAŅIPATI-CARITA-ANONYMOUS
97 746. samlattam tie vi ya jaha ajja-putta sa ujju-pariņāmo
sā mahilā dus-silā tuha niggamaņam acintisu 747. māu-ggāma-rahassam māu-ggāmo ya jāņium satto
jāņei sappaņim sappo kim jāņae anno 748. bhaniyā tao mayā sā uddā sab-bhāviyā viņīyā ya
mā suyaņu bhaņasu evam maha bhajjam takāsi sāt
nūnam - 749. avaranhe samjāe niya-siraso choļiūņa majjha sire
cūņāmaņi nibaddho bhaņiyo nivvaha giham näha 750. aṇumannae mayā vi ya jāņam uvadhoiyam ca cedeņam
årūdho tattha aham samayam ciya Magahaseņāe 751. sā jāņam āruhittā paņdu-balīvadda-joiyam asamam : pura-sammuhi payāyā ghettūņa "mamam viyasiy'-acchi 752. aha sankha-padaha-saddam loyāņam kalayalam asaha
māņo
ekko ya gandha-hatthí ai-matto bhañjai khambham 753. näsanto turaga-gai ūsaviya-danta-musala-juo
jattha ya loya-kalayalo vegeņa pahāvio tattha 754. vegeņa āvayanto hatthĩ gulugulenta-saddālo
jaņam tam ghettu-kāmo ahayam ca puro thio tassa 755. adhāvento bahuso hatthim pi ya tam puņo ramāvento
vijju vva kāla-meham sohāvanto ya jana-purao 756. puvvim kaya-joggão sīha-nivāeņa lucchalanto tam
tatth' eva ya bhamamānam mūdho sa niginhae hatthi 757. dațțhum egam kannam gahium tam dhāvio karī eso
hāhā-ravammi jāe khuhie savvammi loyammi 758. eyammi antare pariyaņeņa tgaņiyā ha să Magahaseņā
mai dinnamf dițțhi citta-bhīyā jaha kațţha-puttaliyā 759. hakkāriya thakkāviya khellāviya appio ?mayā hatthi
āhoraņāņa tatto sañjhā-samao samāyāo 760. purao ranno siri-Seņiyassa pecch'-āi-vārao atthi
sajjiya-națţa-sahāe uvațțhiyā gahiya-āujjā 761. pahayesu tūresu sa-bāla-vuddhammi jaņavae malie
Seņiya-nive sa-putte uvaviţthe ranga-sālāe 1 ms ucсharamtammi. ms payā.

Page #111

98 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 762. luggāhie bhagavao thue siri-Vaddhamāņa-sāmissa
vara-vesälamkārā pattā range Magahaseņā 763. kaya-räy'-āi-paņāmā paņacciyā hāva-bhāva-rasa-sāram
eyammi antare 'ham sutte jāņittu pāharie 764. pavisittu kuţtayammi jhaçitti miya-pucchagassa egassa
pucchão ukkattiya mamsam gahiūņa nīhario 765. tehim tu vibuddhehim gādham ukkūviyam jahā eso.
coro coro miga-pucchassa puccha-mamsam gao ghettum 766. tam ca kahiyam ranno teņa vi pecchā-bhango bhaveu mā
tāva
pacchā vi cora-suddhim faudayāles karissāmi 767. aham avi ya Magahaseņā-neha-nibaddho tao vicintemi
pecchāmi nayaņa-amayam naccam 2tāva khaṇam ekkam 768. nijjai sā naccanti Seniya-purao aņega-bhāvehim
sura-rāyassa va agge Tilottamā uttamā #națți 769. Magahāhiveņa naccaņa-visesayam-tosieņa samlattam
sāhu aho sāhu tuham naccaņa-kiriyā Magahaseņe 770. varasu varam tie vi ya samlattam deva tujjha pāsammi
ciţthau eso ya varo puno vi laggā paņaccium 771. dinno bio ya varo puno vi taiyo gavesaņa-nimittam
maha ceva imam padhiyam aha tie Magahaseņāe 772. kaha se miya-puccha-hālae majjha jiviya-dāyae pie
cūļāmaņi ftujjha ginhiyāef tassa samāgame hojja jiviyam - mayā bhaņiyam – 773. aham se miya-puccha-hālae tujjha jiviya-dāyae pie
cūļāmaņi ftujjha ginhiyāe sa uvațțhief jīvase ciram - puņo Magahaseņāe bhaniyam – 774. jai tumam miya-puccha-hālae majjha jīviya-dāyae pie
cūņāmaņi majjha Tginhiya kattha vi eyam gae kame kahāt – mayā bhaņiyam - 775. lamme nala-nālī-samkule Lāyagihassa pahe mahālae
matteņam gaeņa bhīsiyā ftattha vi eyam gae game kahāt - tao anayā Magahāhivo vinnatto -
1 ms uggahie. 2 ms tavă. 3 ms taddhem.

Page #112

MAŅIPATI-CARITA-ANONYMOUS 2 9 9 776. miya-puccha-hālae esa sāmi nisamsayam havao eyam
vijjāhala-halantie jeņa me jīviyam dinnam 777. ekka-vareņam eyassa jīviyam dehi tahaya bienam
emeva majjha bhattā taiyam pacchā vi maggissam 778. rannā vi ya paờivannam daviņa-payāņeņa tosiyā tatto
visajjiyā niveņam samam mayā sā gayā sa-giham 779. bādham tie saddhim legaţtha paviţtha-paņaya-sabhāvam
visaya-suham aņuhavanto suheņa citthāmi tattha aham 780. kālo u kao vi mayā bhaniyā sa-ppema Magahaseņā sā
jaha sundari jāmi aham Ujjeņim tie aha bhaniyam 781. ahayam pi āgamisse tumae mukkā u kim karissāmi
padivannammi mae aha vinnatto Seņiyo tie 782. kuņasu pasāyam maha sami so labbhai taieņa ya vareņa
rannā vi ya kiţtham jam ruccai tam bhaņasu ahuņa 783. Ujjeņimmi gamissāmi jen' egeņam samam aham deva
iya tie vinnatto visajjiyā Seņiya-niveņa 784. dhaņa-rayaņa-bhariya-jāņehi sa-parivārāe tie pariyario
kassavi kālassa aham Ujjeņi-pura-vare patto 785. muttūņa Magahaseņam bahir-ujjāņe nisā-pahara-samae
khagga-biso sa-gihe patto mahilā-parikkh’-attham 786. tattha avamguya-dāre majjhammi gao niyammi sayaņie
pecchāmi taruņa-purisam suttam imāe samam tatto 787. niya-dițțhi-diţtha-guru ya-viliya-indhaņa-vasão jadi
yassa
kov'-āņalassa. dhumo vya kaņdhio jhatti karavālo 788. tassâņuttama-kammassa uttam’-angam mayā tao chinnam
siggham avakkamiūņam egantam lahu nilukko 'ham 789. tatto sā sambhantā mahilā uţthittu pehei disão
tāhe na kimci pāsai tāhe randhaņaya-pāsammi 790. khaṇium mahanta-khaddam tam purisam tattha pakkhi
veūņam
tassôvarim miya-ghadam kāu limpittu să suttā 791. cinteum aham laggo aho imā jārisão mahilão
bhuyagavai-kuļila-cariyā sambara-singôvamiya-hiyayā 1 ms egacca.
? ms ena tena.

Page #113

100 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 792. taha bāhu-rakkhiyā iva dos'-ādhārā maru vya nikkarunā
dusi-dhāuṇo vya jāsim guņo ya doso ya sambhavai 793. kimpāga-phalâlio jaha āvāe havanti mahurão
pacchā kaduya-vivāgā evam līlāvaio vi 794. pavvaya-mettā māņā sasura-kulāņam piu-gharāņam pi
ummagga-pațțhiyāhim navaram bhaggā mahilāhim 795. ko eyāsim nāhi vetta-layā-guvila-hiyayānam
bhāvam bhagg'-āsīņam tatthôppannam bhaṇantīņam 796. mahilā dejja harejja va 1sārejja va samvayejja va ma
ņussam
tuțțhā jiyāvejjā ruţthā tam jhatti mārejjā 797. komāra-pai vi imā tam jai evam karei kā āsā
vesāe atam muttum Ujjeņie hiyam kāham 798. cinteūņa gihão niggantūņam gao ya tap-pāse
bhaniyā mayā ya dițțhā jārisayā atthi tārisayā 799. Magaha-puram vaccāmo acchīhāmo suheņa tattheva
padivanne tie vi ya samāgao Rāyagihe nagare 800. kaivaya-diņāņi țhāūņa tattha bhaniyā puņo Magahaseņā -
jaha tattha 3gaeņa mae na ya dițýho guruyaņo koi 801. tam pucchiūņa siggham puno vi sundari ih' agamissāmi.
kahakahavi tie mukko Ujjeņi-purim samāyāo 802. niya-damsaņeņa āņandiāņa “maha jaņaņi-jaņaya-pamu
hāni
niya-geham sāgao 'ham ditthā bhajjā ya a-visesam 803. sā pai-divasam tassa ya ghadassa kāūņa aggao pūyam
jam jassa viyariyavvam tam tassa payacchai pacchā 804. anna-diñe mama pāhunnayam pāyāo kāum āraddhā
bhaņiyā ya mae sā jaha kassavi padhamam na dāyavvam 805. mama dāūņa sbhāyaṇam aṇantaram dejja agga-kūr'-āim
tīe bhaniyam anno ko majjha piu tumam muttum
tie
1 ms mārejja. 2 ms omits. 3 ms jaeņa.
ms aham. 5 ms aigao.
ms avasesam. 7 ms jamma. . ms bhoyanam.

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MANIPATI-CARITA-ANONYMOUS
806. uvavesiūņa bhoyaṇa-ṭhāṇe 'kāūņa hattha-soyam ca tavagão uttinno puo lahu khaṇḍiyo tie
807. egenam khandeṇam ghadassa kāūņa jhatti accaniyam seso "khitto maha bhāyaṇammi bhaṇiyā mayā tatto 808. ajjavi na ceva viramasi pāve eyão duṭṭha-kammão sā nāhi tti volittā roseņa pakampamāṇā u
809. tam ceva tatta-tavayam ghettum uṭṭhāiyā tao ahayam "näsanto puṭṭhie e hao ya tavaeṇam
ΙΟΙ
810. tatto ya daddha-kayo kahavi gao niyaya-janani-gehammi bandhava-janaṇīhim aham moio maccu-vayaṇāo
811. iya sa-guruņam payadiyam itthīņam visajjaņā tahā dando sa cariya-kahaṇa-puvvam samappiya tag-guru-janassa 812. dhammam soūna aham pavvaio tam manę thiyam
majjham
bhaniyam ca bhayâibhayam teņa maya ittha inteņa 813. bhaniyam Abhaenam bhayavam tujjhe "viraya dhuvam bhaehim to
amhe bhariya-kammā savva-bhaya bhintare navaram
814. jãe pahāya-samae pärittä posaham tao Abhao niggacchanto bāhim uvassayão tao jhatti
815. pecchai hāram Suṭṭhiya-gala-kandala-samthiyam tao hiyae cintai aho alobha 'eyarisão jao eyam
816. na ya ginhanti imeņam manne kāraṇa-vaseņa abhanesu bhaya-pabhiio ya tao mae namo namo hou sāhūņṇam 817. hāram tam ginhitta vanditta muņi-varam tao ranno tam appai rāyā vi ya devie hiyaya-suha-jananam
818. evamvihā alobhā poya iva sāhavo havante ya
tā Kuñciya muñca tumam eyam kūdam asaggāham 819. esa kanna-suha-karī nisuyā uvamā aham pi kahavāmi tuha Manivai aganio eddaha-mettôvayārassa
1 ms cāūņa.
9
ms khetto.
ms bhoyanammi.
ms pakampamāṇa.
ms nasanto.
⚫ms viramāyā.
7 ms e parisãe.
H
8

Page #115

102 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 820. sariso 'si tumam sīhena tassa sāhū vi bhaņai ko sīho
jampai Kuñciya-seţthi lavahāņeņam suņasu bhayavam 821. Kāsi-visae Bāņārasie Jiyasattuno rāiņo vejjo
laddha-pasāo jāo annayā so kahāseso 822. kahiyam nivassa teņa ya puţthe se atthi koi mantīhim
bhaniyam do santi sūyā aīva-bālā tao rannā 823. tassa pae samthavio anno ya vejjo ao ya te puttā.
vijjā-gahaņa-nimittam pattā annattha nayarammi 824. samāhiya-vejja-satthā ?paccāvațțā tao ya rannammi
pecchanti magga-tīre andham sīham khuhā-khāmam 825. jampai lahū ya bhāyā jettha bhão pabhanijjai satthe
pāsaņți-aņāh'-āi cigicchiyavvā sa 3dhammo ya 826. to esa aņāho cciya sīho pauņi-okaremi acchīņi
nevam mannai jețšho kamīyaso jampai tam eva 827. jeţtho bhāyā jampai jai eso tujjha āgaho atthi
tā cițţha khaṇam ekkam jāva hu ruhāmi taruss' uccam 828. Scaţie ya tammi osaha-gudiyāe añjiyāņi acchiņi
paun'-acchiņā ya tenam 6chuhieņam bhakkhio so vi 829. biyo bhāyā nayaram niyam gao bhoga-bhāyaṇam jāo
sīha-samo tam bhayavam jo uvayārim uvaddavasi 830. bhaņiyam muņiņā Kuñciya mā evam bhaņasu sāhavo jeņa
sattâņukampaņa-parā jaha Meyajjo risi bhayavam 831. ko eso Meyajjo Kuñciya-seţtheņa pucchio sāhū
jampai suņasu sāvaga hoūņa vi maccharo inhim 832. Sāgeya-pure nayare Caņdavaṇamsiya-nivo parama-saddho
gharani Dhāraņi nāma puttā Muñicanda-Guņacandā 833. juva-rāyā jeţtha-suo Guņacanda-suyassa tassa Ujjeņi
dinnā kumāra-bhuttie tattha kuņai so rajjam 834. tassa ya ranno bhajjā bīyā Paumāvai tti nāmenam
tie Sāgaracando putto taha Bālacando ya 1 ms avahāņam iņam. 2 ms paccaūdha. 3 ms dhammā. 4 ms karimmi. 5 ms cadiyae. 6 ms chahienam.

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MAŅIPATI-CARITA-ANONYMOUS
103 835. eso Igayo narindo pavva-diņe bambhayāri posahio
niya-vāsahare paạimam țhio tao pajjalai dīvo 836. cintittu sijja-vālā kaham aha sāmi tamammi egāgi
thāi sā pai-paharam siñcai tilleņa tam dīvam 837. rāyā sukumāla-taņū suha-jhāņo nicceyaņo padiyo
dharaṇī-yalammi tatto sampatto deva-logammi 838. tassa maya-kiccāim kāūņam jhatti bhaņai Muņicando
jaha ambe Paumāvai gihāņa rajjam sa-puttāņam 839. ahayam tu pavvaissam sā jampai putta maha suyā daharā
kā vāmā kā dāhiņa dițțhi tā bhavau tuha rajjam 840. samjão Muņicando rāyā pālei niya-payā-nivaham
tassa sirim sā dațțhum ahiyam samtappai maņammi 841. cintai aham abhaggā pāvā jā niya-suyāņa dijjantam
rajjam imeņa taiyā 2någahiņsu țhiyā ya sutta-3maņā 842. ahuņā vi ya Muņicandam mārittu suyāņa demi rajja-sirim I vaha-pariņayā gavesai chiddāņi tassa bhūvassa 843. teņa ya chuhālaenam haya-vāhaniyāi gantu-kāmenam
bhaņiyā dāsi siggham gahiūņa moyage ejja 844. sā nāya--vaiyarāe bhaniyā Paumāvie kim eyam
tuha pāse sā jampai niva-heum moyago eso 845. visa-makkhiya-hatthehim gahium khaṇam egam aha
parāmuţtho
surahi tti bhaņeūņam samappio tie hatthammi 846. tie vi naravaiņo samappio so ya bāhir-ujjāņe
te do vi gayā bbhāe tassa gayantassa pāsammi 847. lahu-bhāūņam a-dāum kaham amum bhakkhayāmi cin
teum : tam moyagam ca duhā so kāūņa samappiyam tesim 848 tam tam bhakkhanta cciya visama-vis’-uggāra-kampirā
padiyā
puţthā niveņa dāsi kim iyam sā āha na ya jāņe 1 ms gaya.
ms agahimsu. sms manam. ms vairāya. ms tie. ms mogam.

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104
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
849. eyam param viyāṇe eso Paumāvaïe devie sa-karehim paramuṭṭho diṭṭho gahio na anneņam 850. vamaṇa-vireyaṇa-mantehim tav-visam haniya niv-visā
vihiyā
tatto sôvālambham bhaṇiyā Paumāvai teņam
851. juttam ambe vihiyam taiya rajjam 1anicchamāņie agahiya-para-bhava-sambalam inhim mam mārayanție 852. tā puttāṇam rajjam dāūņam vimala-caraṇa-pariņāmo Rāhayariya-samive gahiya-vayo to sa viharei
853. etto Ujjenie samatthi Guṇacanda-rāiņo putto uvarohiyassa putto biyo uvarohiya-gharammi
854. te ummattā bhūyā bhikkha-paviṭṭham tu tattha gehammi bhikkhayaram giņhittā pabhūya-kālam kayatthanti
855. tāņa bhaenam tattha ya pavisanti na sāhuņo tti muņiūņam Municandenam puṭṭhā Rāhâyariyā jahā pahuņo
856. mā te bhavantu bālā duggai-pura-gāmiņo aham gantum tā te vāremi tao guruņa ya visajjio patto
857. niya-guru-guru-bhāūņam sūrīṇam uvassayammi uttariyo paṇayā guruvo pāy'-ai-dhoyaṇam muni-janeņa kayam 858. bhikkhayariya-samae bhaṇiyā sāhū ya majjha damsehā māy'-āiyāņi kulāim sa-lābha-bhoi aham 3jamhā
859. cellaga-pesaṇa-puvvam kahāviyam tam purohiyassa gehe visajjiūņa cellagam eso tattheva ya paviṭṭho
860. so mahayā saddeņam payacchae dhamma-lābham eehim anteura-parivāro jampai niggaccha lahu samaņā
861. kim bhanai ucca-saddeṇam "bhisae vihiya-bahira-"vaḍdeņam
tam saddam soūņam uttinna uvari-bhūmio
862. ai-duddam tā donni vi kuvvantā kilakilā-ravam bahuyā te dhakkittu duvāram gahāya sāhum uvarim bhūmim
1 ms aņicchamāņio.
2 ms vayam.
3 ms jammā.
4 ms purohasă.
5 ms bhisana.
•ms ceḍdenam.
7 ms bhumie.

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MANIPATI-CARITA-ANONYMOUS
863. ārūḍhā bhāsante jāņasi kim naccium tumam sāhū bhaniyam teņa vi jāņāmi do vi vāejjaha ya tujjhe 864. bavattari-kalãe visārae tammi naccamāṇammi na ya vāium viyāṇanti bālisa tti kalā-hīņā
865. bhaniya te teņa tao bho tujjhe koliya na yāṇeha vāeum punaravi bhaṇanti jaha ettha jujjāmo
866. muņiņā bhaniyam evam sama-kālam do vi tassa abbhiṭṭhā teņa nijuddhe kusaleņa dhaliy'-angā kaya do vi
105
867. dharani-yala-gae anamisa-diṭṭhie te karettu ghara-dāram ugghāḍiya niggantum egattha vaṇammi ṭhāūņam
868. sa jjhāyanto ciṭṭhai tesim anteure parivaro jā gantūņa viloyai pecchai tā ceyaṇā-rahie
869. aha kuviyam imenam tão rāyā sa-sambhamo patto te leppa-kamma-ghadiya vva tena sayanammi samṭhaviyā 870. putṭho Gunacandeņam parivāro keņa erisā vihiyā
tena ya bhaniyam sāmiya muņiņā bhikkhā-gaeņam ti 871. pucchāviya ya guruņo aiṭṭham tehim ettha gehammi pavisanti na ya muņiņo te ceva bhīyā kumāreņam
872. pahunṇago atthi muņi samāgao teņa jai kayā hojjā atthi tam na vayam jāņāmo so ya muņi ettha na ya 873. maggāvio niveņam nayari-bāhim asoga-taru-mule diṭṭho tap-purisehim kahio rāyā gao tattha
874. diṭṭho rannā não paḍio pãesu tassa sähussa ambāḍio ya teņa ya duc-carieṇam kumārāṇam
875. Candavaḍimsaya-ranno putto hoūņa niya-sue vi tumam sāhu khale karinte na ya värasi kim 1tumam juttam
876. bhanai narindo bhayavam avarāham khamasu na ya 2uvekkhissam
ee bāle muñcaha bhaniyam muniņā na muñcāmi
877. jai pavvayanti to paguṇayāmi bhaniyam niveņa kim
ajuttam
muniņā gantum putṭhim paunittā kaṇṭha-kandalayam
1 ms tumayam. ams uvakkhesam.

Page #119

106 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 878. pațivanne tao tehim muņiņā sajji-kayā tao jhatti
pavvāviūņa nīyā guru-mūlesu ya caraṇa-sahiyā 879. cintei rāya-putto dhanno 'ham jo imena niya-guruņā
uttārio bhavāo iyaro puņa mangulam dharai 880. pecchaha imeņa vihiņā amhe pavvāviā tahā vippo
pāļijjāmi paesu ahayam suddāņa cintei 881. kāūņa vayam pattā sohamma-deva-logammi
titthayarassa samīvam vandaņa-heum tayaņu pattā 882. paņamittu tao puţtham kim amhe sulaha-bohi yā kim ca
dullaha-bohi bhaniyam Jiñeņa tumhāņa vippa-sūro 883. dullaha-bohi padhamam cavihi kattheņa pāvihi dhammam
mitta-surão tatto paņamittum Jiņam gayā saggam 884. niva-suya-devo bhaniyo vippa-sureņam jahā aham tumae
dhammammi thaiyavvo padivannam teņa deveņam 885. aha Rāyagihe setthi mahanta-bhaddo ya vijjae Subhaddo
tassa ya bhajjā guņa-viņaya-sīla-nimmala-jasa Sujasā 886. tīse gih'-ega-dese nivasai mei sahi tao tie
gabbhammi samuppanno jāi-maeņam tu vippa-suro 887. tammi samae să sețțhiņi vi āvanna-sattayā jāyā
sā royai accantam puţthā ese kim ruyasi 888. tie bhaniyam piya-suhi maya-vacchā 'ham ruyāmi
teņaham
tie puņo vi bhaniyam mā bhaņasu tumam aham bhadde 889. niyaya-suyam tuha bhadde dāhāmi tahā tae vi niya
vaccham
appeyavvam majjham mayam ti paiņo kahissāmi 890. iya kaya-sankeyāņam punne samae suo samuppanno
meie tīe dinno Sujasāe tie maya-dhūyā 891. dinnā meie tao kahiyam meyassa maya-suyā jāyā
teņa kayam maya-kiccam Sujasāe kao mahočchavo 892. päesu tahā pādai meie esa bhagiņi tuha putto
jampai Sujasā nāmam imassa tuha santayam dāham 893. vatte vaddhāvaņae samāgae nāma-karana-samayammi
Meyajjo tti ya nāma payaļiyam tassa jaņaehim 1 ms padivannehim tao te.

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107
MAŅIPATI-CARITA-ANONYMOUS 894. kāla-kkameņa kāum kalā-kalāvam sa pārago taruņo
mitta-suro paạibohei āgamma na bujjhae so ya 895. rūva-guna-silanīņam ațțhamham ibbha-kannagāņam tam
māyā-piyaro pāņiggāhintao ega-divaseñam siviy-ārūdho atthahi bhajjāhi samam bhamei nayarammi
cintei devo hiyae na bujjhae esa emeva 897. riddhie bhamsio puna suheņa bujjhai tao aņupavițšho
meya-sarire royai meyo puttho ya meie 898. kim ruyasi tena bhannai maha dhūyā ajja jai ajīvissu
abhaviņsu tao vivaho majjha vi gehammi emeva 899. devâbhioga-vasao kahio meie tassa sab-bhāvo
so rustho meyo tā asarisa-juvaim vivāhei 900. hatthehim gahiūņam uttărittà hadheņa siviyão
joyantāņa jaņāņam khitto niya-geha-khaddãe 901. so kheyanto ciţthai jai tāva samāgao devo
kim pavvayasi 'na ajja vi opaờio pāesu so bhaņai 902. bārasa-varisāim te bhoge bhuñjittu pavvaissāmi
samlattam deveņam jai evam kim karemi aham 903. Meyajjeņam bhaniyam ranno dhūyam mamam davāvehi
avagaya-meya-kalanko jeņa suhāim āņuhavāmi 904. padivajjiūņa deveņa appio tassa chagalo ego
vosirahi rayaņāim mahaggha-mullāņi bhārīņi 905. tesim thālam ranno dhoittā duhiyam pi maggehi
iya bhaņiūņam devo patto tiyas'-ālae niyae 906. bhariūņam rayaņāņam ai-visitthāņa thālam assa piyā
dhoyai nivassa so vi ya jampei paoyanam kahasu 907. so bhaņai deva dhūyam niyayam lahu dehi majjha
puttassa rannā bhaņiyam evam mama purao 3bhaņasi a-sambad
dham 908. evam bie taie divase jampai nivāriyo vi fimo
kahai Abhayassa rāyā Abhaya-kumāro vi cintei
1 ms ni. ms padie. ms bhana. ms ime.

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108 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 909. eyassa kao rayaņāņi santi pucchai aha imam Abhao
so āha majjha chagalo vosirai imāņi rayaņāņi 910. gahiyo ya tassa chagalo nio niva-mandiram ca Abhaeņam
vosirai durahi-gandham majjham bhavaņam vināse tti 911. Padiappio ya tassa puņo vi rayaņāim dei aha Abhao
devie 2imā māyā cintei ahava parikkhāmi 912. jampai Abhao meyam dukkham rāyā caļei Vebhāram
tam sama-pañca-3raha-gamaņa-joggayam kuņasu girim
imiņā 913. vihiyam taha tti punaravi bhaņiyam Abhaeņa jalahim
āņeha
nhaviūņa tattha tuha suyam eso nivo dāhihi puttim 914. deveņa tao kallola-samkulo rayaņa-rāsi “saloņo
Rāyagihassa vi hu disim āņio jala-nihi jhatti 915. majjāviūna tattha ya dinnā rāena niya-suvā tassa
mahayā ya vitthareņam pariņiyā teņa sā tatto 916. nava bhajjāhim samao bhuñjai bhoge ya bārasama-varise
sampatto so devo vinnatto tāhim navāhim pi 917. punaravi bārasa varise amhāņam dehi jeņa samam eva
eeņa pavvayāmo padivannam teņa deveņam 918. eganta-rai-pasatto sagge iva accharāhim givvāņo
bārasa varisāņi puņo gayāņi aha tattha nayarammi 919. gām’-Sāgara-nagar'-āisu siri-Vira-Jiņesaro ya viharanto
bahu-parivāra-parivuļo samosaờho guņa-gan'-āinno 920. vandittā Vīra-Jiņam pavvaio vittharena Meyajjo
tab-bhajjā pavvaiyā Candaņabālā-samīvammi 921. sāmāiy'-āiyāim padhio ekkāras' eva angāim
annattha vihariūņam samāgao so ya Rāyagihe 922. tattha ya Seniya-rāyā nhão kaya-mangalôvayāro ya
aţtha-saeņa javāņam sovannāņam ca pai-diyaham 923. jiņa-pāyaṇam karei pacchā bhuñjai io ya so sāhū
viharanto sampatto gehammi suvannagārassa 1 ms puccheyam. 2 ms māya. 3 ms paraha. * ms siliņo. 5 ms omits ägara.

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MANIPATI-CARITA-ANONYMOUS
924. so vi hu ghaḍiūṇa jave oppittă 1pavisai ghara-majjhe kappaḍa-parihāṇa-kae tāva ya patto tahim kuñco
925. picchantassa ya muņiņo te ya javā teņa pakkhiņā gahiyā niharium sunnāro na pecchae te jave tattha
926. puṭṭho aṇeņa sāhū kattham javā sa tam-rakkhana3paro ya
tusiņio ciṭṭhai sahū ruṭṭho ya sunnāro
109
927. allenam cammeņam bandhitta so ya sirammi khoṭṭei phaniyão niggayā u acchiņi kevalam 4siddho 928. jo kuñcagâvarāhe pāņi-dayãe kuñcagam tu nāikkhe jiviyam anum pehanto Meyajja-risim namamsāmi 929. nippheḍiyāņi dunni vi sīsā veḍheṇa jassa acchio na ya samjamão calio Meyajja-risim namamsāmi 930. tena ya kaya-"uvasagge sammam ahiyāsie muņi-varenam uppannam ca aṇantam nāṇa-varam kevalam tassa
931. niggantūņa purão pãovagao ya so purisa-sīho āhāram ca sariram kammam sesam ca so dhunai 932. ummukko so bhayavam jammaṇa-maraṇa-pariyaṭṭaṇasayāṇam
bhava-saya-sahassa-mahanam Meyajja-risim namamsāmi 933. tassa suvannagārassa dasa-cedi ya kaṭṭha-bhāram ca samcālai chitteņam kuñceņa bhayā javā vamiyā 934. daṭṭhum suvannagāro jāva ya Seṇiya-nivão bhaya-bhio so putta-patti-sahio loyam kāūņa pavvaio
935. vinnaya-vaiyarenam Seniya-rannā visajjiyā purisā bandhettā tam āṇaha parivāra-sammanniyam tatto 936. geha-gayā gahiya-vayam daṭṭhūņam āṇayanti tay-avat
tham
te daṭṭhūņam rāyā evam hiyae vi cintei
937. bahu-avarāhe vi kae damsaṇa-ghão na jujjae kāum aha jampai jai bhajjeha vayam ta mayāvaissāmi
1 ms evisai.
ms parihāņi.
3 ms puro ya.
4 ms siddhi.
5 ms uvasaggo.
ms omits jai.

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IIO TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 938. iya sāsiūņa mukko gantūņam so vi su-guru-mūlammi
pacchāyāva-sameo para-loya-hiyam karai uggam 939. ljīvāņukampayāe Meyajjeņam jahā u na vi kahio
kuñco taha amhāņam Kuñciya na ya kappae kahium 940. jampai Kuñciya-seţthi nisuyā uvamā tae samakkhāyā
majjham pi suņasu uvamam he Manivai avahāņa
dāņeņam 941. Campāe nayarie nijjiya-sattū nivo 'tthi Jiyasattū
tassa ya rūveņa Siri Sarassai mahura-vāņie 942. Sukumāliya tti nāmā sirīsa-māla vya komalā tatto
tie ai-āsatto vimukka-rajjo vigaya-lajjo 943. paccantaya-rāehim caraď'-āihim jaņo samāraddho
uddavium to paurā tap-puttam vinnavanti jahā 944. naţthammi rajja-sāre kim kāhaha teņa visaya-vasanassa
ranno anivvāsaņeņa rakkhasu rajjam 3vināsantam 945. caur'-angam teņa balam sa-kare kāūna jogga-sura-pāņam
devie saha rāyā kāravio so ya ai-matto 946. purisehi rakkhavittā turiyam mukko mahanta-adavimmi
jāe pahāya-kāle parigalie maya-viyārammi. 947. paạibuddhāņi viloiya nai-giri-m-āīņi aha vibhāvanti
nīsāriyāņi amhe tā jāmo jaṇavayam kampi 978. gacchanti sā devi sukk'-utthā sukka-nāla-gala-tālū
jampai jai na ya āṇasi jalam tao janti maha pāņā 949. rāyā rukkhe cadio pāsai nīram na tattha pecchai
tan-neha-mohiya-maņo bāhusu sirā vi mukkūņam 950. ruhirassa bhareūņam palāsa-dala-khallayam samāyāo
bhaņiyam pie virūvam mayā aha thovam jalam pattam 951. nayaņāņi dhakkiūņam piyasu jalam tie tam tahā vihiyam
purao kimpi payāyā puno vi jampai devi 952. ai-chuhiyā nāha aham payam avi dāum na ceva sakkemi
tan-nehāo rāyā dūre gantūņam urão 953. ukkattiūņa mamsam sarâraņim mahiya pāờiūn' aggim
paiūņam tam gahittā samāgao devi-pāsammi 1 ms sevåņukampãe. * ms nivåņasaņao. 3 ms vinasantam.

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MAŅIPATI-CARITA-ANONYMOUS
III 957. sā teņam bhutteņam satthi bhūyā puno vi caliyāņi
pattāņi tāņi kamaso Vāņārasi-nāma-nayarie 955. ābharaṇa-dhaņen' eso nivai vavaharai hattam ādāya
Sukumāliyā ya citthai gharammi vinnavai ya bhattāram 956. tumhe ciţthaha hațțe divasam sayalam aham tu kațtheņam
egāgiņi gharammi divasam aivāhayāmi tao 957. rannā ego pangū tie vi u sareņa maņa-hārī
mukko tag-gieņa akkhittā tammi aņurattā 958. suțțhu vi 'hiyāsu suțțhu vi piyāsu ?suțțhu vi aladdha
pasarāsu
adavīsu mahiliyāsu ya visambho neva kāyavvo 959. muttum pahāņa-rāyam deva-kumārôvamam dhaņa-samid
dham
bībhacche duppicche dugañchie pangule laggo 960. aha vaccante kāle cintai dukkham sa-sanka-għara-vāso
keņā vi uvāeņam cirantaņa-paim nivāemi 961. sa-cchanda-pangu-parirambha-lālasā annayā ya vāsāsu
Gangāe ai-pūro samāgao sā bhaņai daiyam 962. he piyayama damsaya pūram Gangāe saha gayā ya dai
yeņam
nai-tira-ţthiya-paiņo puțțhim gayā nirakkhanti 963. pellai paim jalammi padio so pāvae mahā-rukkham
chubbhantam dūreņa Supaiţgha-purammi teņa gao 964. tattha aputto rāyā mao ya ahivāsio tahim turao
tam daţthūņam teņa ya hamsittā appiyā spuțțhī 965. jão tattha narindo să vi Sukumāliyā samam teñam
bhakkhittā ghara-davvam khandhe kāūņa tam pangum 966. pai-gāmam sā hiņdai gāyanti gāyaṇāim teņa samam
aņukampāe tatto dei jaņo tāṇa goyarāim 967. Supaiţtha-pure pattā gāyai loyão rāiņā nisuyā
āhūyā teņa samam nivesiyā javaņiy’-antariyā 968. gāyai teņa samāņam niva-bhaņieņam ca pangu-puriseñam
puţthā "bhaddā tujjham nijjiyā-Rai-Rambha-rūvāe 1 ms hiyari.
ms suttha. sms putthā. ms bhaddo.

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112 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
969. kim 1erisao bhattā sā bhaņai pai-vvaya aham bhadda erisao cciya bhattā māyā-viehi 2aham dinno
970. jeņa pai-devayão kul'-anganão vahāmi teņa imam javaniyam uppāḍittā paḍhai silogam imam rāyā 971. bahvo rudhiram āpītam bhakṣitam māmsam ūru-jam Bhagirathyām patiḥ kṣiptaḥ sadhu sādhu pati-vrate 972. nivvisiyā āṇattā kayaggha-mūlôvamā mahā-pāvā
Sukumāliya vva bhayavam tumam pi jão maha avassam 973. jaha Bhaddaga-vasabhena he Kuñciya savaya visohiyo taha kāhāmi visohim niratthayam mā visūrāhi 974. bhaniyam ca Kuñcieņam Bhaddaga-vasabho ka esa sähesu bhaniyam muniņā samaṇôvāsaga nisunesu ega-mano 975. Campãe nayarie satta-vasabho tti bhadda-pagai avarajjhai na ya kassa vi kaṇ'ai-cāre jano dei 976. a-vidinnam na ya ginhai gīvā-singesu dikka-rūvāņi andolanti vilaggiya kassa vi sangam na vāhei
977. tena janeņa vihiyam Bhaddaga-vasabho tti nāma so etto Jiņadāso nameņam samatthi saddho tahim pavaro
978. pavva-divase sukaya-punna-posaho niya-gih'-ega-desammi sunna-ghare vā pavisiya paḍimam paḍivajjae dhiro
979. kinha-cauddasi-rattimmi egaya sunna-geha-majjhammi padimam so padivanno niruddha-maṇa-vayaṇa-vāvāro 980. tassa ya Bhaddā bhajjā nāmeņa na ceva kammaṇā sā vi dus-sīlā para-purisena samam tatth' eva ya paviṭṭhā 981. pãesu jassa nihiyā nārāyā santi causu lohassa thiraya-heum mañco so niyo tie patthario
982. ārūḍhesum tesum nārão sãvagassa bhindittā caraṇam mahie laggo tena ya ai-pidiyo saḍdho 983. nissarai ruhira-pūro teņa ya nillohio khane jāo dhamma-jjhāṇôvagao sampatto deva-logammi
984. tam purisam pesittä andhāre ceva să vi tam mañcam jā uppāḍai seṭṭhi dhasattiya dharani-yale padio
1 ms esisao.
2 ms aha.
3
ms vasabhane.
4 ms nisuņemu.

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MAŅIPATI-CARITA-ANONYMOUS
113 985. sā sambhantā dīvam āņittā jovae sammam
tā picchai niyaya-pais paya-vehaņam mayam tattha 986. mañce tam thaviūņam cintai se dosa-chāyaṇôvāyam
Bhaddaga-vasabho tā tattha āgao deva-jogeņam 987. ruhireņa tassa singe ālimpiya muñcae guruya-dhāham
milie loe jampai esa pai mārio 'ņeņam 088. bhannai janena eso ā pāva tae vināsio kisa
taha Bhaddageņa hoūņa sāvao esa gaya-dosó 989. aha so Bhaddaga-vasabho caạittu karaṇammi kāraņiya
purao
nillāliūņa jiham thio iyam bhaņiyam eehim 990. niyaya-kalankam eso avaņeum icchae kumsim tattam
cațțittā iya soum mannai cāliūņa siram 991. kāraņiehim tatto tāveūņam kumsim imam bhaniyā
sīi bhaveu aggie ya kammam akārago jai sa 992. aha kārī tao dajjhai bhaņio mukko ya cațțiyā teña
huyavaha-mayā kumsī so Bhaddaga-vasabho tao suddho 993. ukkiţtha-kala-ravo sāhukkāro tahā jaņe jão
khittā kaņțhe mālā kusumāņa āhayam tūram 994. tādijjanti Bhaddā sab-bhāvam payadae tao purao
kāraņiy'-āiehim nikkāsiyā u niyaya-desão 995. Bhaddaga-vasahena jahā visohio bhadda appaņo appā
Kuñciya taha Isohissam appāņam iham pi tuha purao 996. jampai Kuñciya-saddho bhayavam nisuņeha tāva jaņa
vāyam
ghara-koiliyā rattim suvanti acchīņa ya malammi 997. jāe pahāya-kāle uțțhittā macchiyao 3khāyanti
4tommam ugghāṇanti ya niddā-muddam ca acchīņam 998. uvayāri-macchiyāo khajjanti gharoliyāhi tāhim
evam tumam pi bhayavam mam uvayārim uvaddavasi 999. Maņivai-sāhū jampai Kuñciya nisuņeha maha udāharanam
uppattiyāi buddhie chijjae samsao ya jahā i ms sāhissam. 2 ms acchiņi. 3 ms lomanti. 4 ms tāsim.

Page #127

114 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 1000. Campāe nayarie Dhanapālo năma āsi su-pasiddho
junno sețțhi tassa ya duhiyā u Dhanasiri nāma 1001. bio ahiņava-seţthi ahiņava-dhaņa-seţthi u ya Dhaņadatto
Kaņagasiri taha duhiyā duhiyāņa suhittaņam tāņam 1002. muttūņam alamkāram Kaņagasiri tīra-ega-desammi
Dhaņasiri-sahiyā vāvi-jalammi majjei nissankam 1003. niggantūņa Dhanasiri sahie ābharanagāņi ginhittā.
pattā niyae gehe Kaņagasiri vi ya vicintei 1004. parihāso esa kao ābharaṇāņi vi maggiyā pacchā
jampai maha dhūyāe imāim piu-kāriyāim ca 1005. evam vāram vāram vimaggiyā appae na sábharaṇam
Kanagasirīe kahiyam piuņo niyayassa savvam pi 1006. teņa vi maggiyā sā na appae bhaņai majjha eyāņi
kāraņiyāņam kahiyam teña tao te vi fsammittāt 1007. iyaro vi ya jaņao hakkāriūņa Dhanasiri imāim
āvindhasu ābharaṇāīm sā tam āvindhae sammam 1008. na ya māņôvagayāim pacchā bhaniyā ya tehim Kaņa
gasiri
āvindhiyāņi tie sammam taha māņeņa juttaim 1009. Kaņagasirie leyāņi samappiyāim pasamsiyā ya tahim
iyarā u dandiyā taha tumam pi Kuñciya parikkhāmi 1010. bhaniyam ca Kuñcieņam baduya-samāṇo tumam bhavasi
bhayavam
muņiņā bhaniyam baļuo ko eso Kuñciyo āha 1011. ego daridda-baduo gāme egattha atthi egāgi
dubbhikkhe samjāe kațgha-maya-bharāļiyam kāum 1012. gāyanto tam savvattha bhamai lahae ya aţtha-pāy'-āi
kāla-kkameņa jāo sa riddhim tam tap-pabhāveņam 1013. niya-sêcchãe vatļai bharādiya chadiyā ya dūreņam
evam tumam pi bhayavam vațțesi aņūņam acarittam 1014. muņiņā bhaniyam kuņdalam aṇaggha-maņi-rayaņa-rāiyam
jai u
dațțhūņa Nāgadatto tao ya dūreņa volīņo 1015. kim puņa añagāra-varā visaya-virattā dhane vigaya-tinhā
rayaņ'-uccae vi frajjovisaos neva lubbhanti 1 ms bhaņiyam.

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MAŅIPATI-CARITA-ANONYMOUS
115 1016. Kuñciya-uvāsågeņam bhaņiyam bhayavam ka esa vara
saddho
nāmeņa Nāgadatto akkhāi muņi vi tap-purao 1017. Bāņārasi-nayarie nijjiya-nissesa-sattu-pakkhassa
Jiyasattu-mahīvaiņo bāla-vayamso vimala-silo 1018. vimala-naya-nāņa-vinnāņa-Ivihio dakkhinna-āgaro sa-dao
sammad-dițțhi seţthi Dhaņadatto atthi nāmeņa 1019. tassa ya nimmala-guna-maņi-rohaņa-avaņi Dhanassiri
nāma
bhajja tthi tāņa taṇao jutto māņa-ppamāņehim 1020. somo rūvi saralo kayannuo vasaņa-vajjio sa-dao
bhāsi dakkhinna-sāyaro jaņa-man'-āņando 1021. nāmeņa Nāgadatto gahiyâņuvvayao santo
necchai ?pariņeum ayam uttama-kula-rūvi-kannão1022. so kaiyāvi sa-mitto nandaņa-vaņa-sanniham sa-hassam ca
savvôuya-vaņa-saņdam gantum sramium ca pauma-sare 1023. ujjāņa-majjhayāre aņega-khambhe vicitta-rūva-jue
tunge vicitta-citte Jiņênda-bhavaņôyare patto 1024. aha vajja-leva-ghadiya va loya--dițțhi ya vibuha
hiyayassa
diţthā Jiņ'-inda-paļimā āgarisa-maņi-silāga vva 1025. tattha ya aņeņa ditthā bhūri-sahi-vedhiyā sa-singārā
nāga-kumārī-sariyā jiņ'-inda-pūyam karemāņi 1026. tie avanga-samkanta-tāraie īsi lajjayā ruddham
avaloio u intam acāva-Kusumāuham dațțhum 1027. mohaņa-sosaņa-tāvaņa-ummāyaṇa-māraņehi bāņehim
pañcehim dūmi-mayā khaņeņa jāyā kumāri sā 1028. patti-chijjeņa spūyam mall'-āruheņam jiņassa ®kāūnam
thoūņa Jiņam vaccai sa-gihe sā tam nirakkhanti 1029. tatto ya Nāgadatto vicitta-rūvāim patta-chijjāim
pūyāim viloittā sampatto vimhayam a-puvvam 1 ms vihiva. 2 ms pareņaum. 3 ms ramiyam. 4 ms ditthiņa. 5 ms jao. ms kāyavvam.

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116 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 1030. pucchai niyaya-vayamse jāņaha tubbhe iņā suyā kassa
tehim pi imam bhaniyam jāņāmo mitta iha ceva 1031. Piyamitta-satthavāhassa Nāgasiri-nāmiyāe bhajjāe
Nāgavasū nāmeṇam kalā-saķannā imā kannā 1032. rūva-guņa-viņaya-vinnāņa-dakkhinna-sila-vayaņāņi
des’-antaresu tie gijjanti negehi loehim 1033. kim bahuņā guņa-sundari avahāņa-pareņa khalu payā
vaiņā
nivvattiyā na tīrai ekkeņa muheņa vanneum 1034. jujjai ya loga-jutti sahāiņie sa-gabbha-sarisa-lgune
hoi kayattho ya vihi sandāņimo tume dovi 1035. bhaniyam ca Nāgadatteņa mā hu jampeha erisam vayanam
anurāgeṇa na puţthā vinnāņa-guņeņa puņa puțțhā 1036. ahayam tu vajjiūņam bahu-dukkha-nibandhane asuha
suha-ge
bhoge pariņai-virase sama-bhāvo pavvaissāmi 1037. iya bhanium sa-vayamso sampatto mandire 8niye tatto .
Nāgavasū tap-pabhie tam ceva man' eva veūņam 1038. paricatta-pāņa-bhoyaņa-niddā-tambola-bhūsaņ'-āsā u .
taj-jhāņeņam jhijjhai asuddha-pakkh’-indu-*soci vva 1039. angārāḥ kusumāni pāvaka-samaś candras tadīyā dyutir
jvālā-tāraka-samtatirhutabhujah-sphūrjat @sphulingôpamā Zittham candana-hāra-yaşti-kamala-vyāsangi-sayyâdikam
preyaś cintanayā pratapta-manasā vindy eka-rūpam jagat 1040. hāre candana-panko jalam jaladdhāsu sīyalo pavaņo
virah’-aggi-tāviyāe ahiyayaram denti se dāham 1041. mahuram samam salaliyam maņohar'-āujjusu pauttam pi
geyam savaņa-maņaharam nicchai kannehim soum je - 1042. bahuso kahāo soum sahīņa akkhāi neva thovam pi
ubbhaviya-mayaņa-pasarā ahiyayaram jhāyae bālā 1 ms guņehi. 2 ms guņo. 3 ms niya. 4 ms moci. 5 ms sphurjah. & ms sphulăgopamāh. 7 ms ettha.

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MANIPATI-CARITA-ANONYMOUS
1043. âgantum taj-jaṇaņi pucchai vacche vivahae kim te sā āha na yāṇāmi kim tu mamam bāhae dāho
1044. hāseņa sahi jampai tumae nayaṇ'-añjalihi bahu piyam lāvanna-jalam bhadde kassa vi lavanna-sindhussa 1045. ten' eso 1mahā-soso arai-dāho ya tassa haya-dehassa jai 'purisa-ggahaṇa-suhāņa suhā-rasenam uvasame tti 1046. 3tuṇhikkā houm jāva na kimci vi karei padivayaṇam to dāsie jaņaṇī bhaṇīyā ambe ghare vacca
1047. na visão kāyavvo eya-niyāṇam aham karissāmi sa-gihe pattā jaņaṇī tao sahie imā bhaṇiyā
1048. vihi-ninniya-duha-'heum kaheha jenôcie jaemi aham thaviyāņa muttiyāṇam sundari ko jāņae aggham
1049. mayana-dahaṇo ya dāhai tuha deham lingao ya vinnāyaṇ sāmanneņa visesam kahesu maha ega-hiyayãe
1050. tie vi ya samlattam hale aham teņa Nāgadatteṇam sallanteņa vi salleṇam neva sakkemi jiveum
117
1051. tena ya maha nayaṇa-khaḍakkiyāe pavisittu cittabhavanammi
aha hariyam a-vinnāyam vivega-rayaṇam ai-mah'-aggham 1052. bhaṇiyā puņo vi tie mā samtappasu na dullaho so ya amhe ya jaissāmo taha jaha lahu hoi so bhattā
1053. gantūņa tie siṭṭham tam-māūe jaha-ṭṭhiyam sayalam tie vi ya sammam tam niveiyam satthavahassa 1054. tenôttam ko doso sama-sila-kulāņam jujjae jogo Dhaṇadatta-seṭṭhi-pāse gantūņa savaya eso u
1055. tuha Nagadatta-seṭṭhissa demi niyayam kumāriyam bhaddam
Nāgavasū-nāmāņṇam paḍucca ahuṇā vigaya-sankam
1056. paḍibhaniyam teņa tao aṇuggaho esa majjha ai-garuo kimtu na icchai putto parineum rūva-kaliyā vi
1057. jampei pavvaissam vaccaha tubbhe puno vi ya bhanissam jai mannissai kahamavi punnehim to kahissāmi
1 ms maha.
ms puna tag-gahana-suham.
ms muņhikka.
4 ms deham.
ms sava.
I

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118 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 1058. nīharie tammi tao bhaņio teņāvi 'niya-suo bahuya
paờivannā Nāgavasū pariņeum nåvarā kāvi 1059. Vasudatta-nāmadheyo nayara-talāro io sa Nāgavasū
sa-gihão nīharintam daţthūņam cintae evam 1060. ummilei viloyaņāņi jai sā niloppalāim tayā
lajjanti payaţei se u aharam seyam pavālam tayā 1061. na cchāei taņus niyam jai tayā no sohae kañcaņam
kujjā uddha muham niyam jai tayā vāmôddha-cando
3bhave
1062. fno tamduvei dițțhit muddiya-vayaņā samkuñciya-sirie
Aavaņāmiya-vaņa-kamalā manne eesi karuņāe 1063. tena bhaņio u jaņao tie maha dehi na manniyam kannam
jattiya-mettiyam maggasi tettiya-mettam dhaņam dāham 1064. paạibhaniyam teņa na me dhaņeņa kajjam tumam tu
dullambho
jāmāū ya param iha să dattā Nāgadattassa 1065. jāi gihão cintai māremi tayam imam 5divā-nissam
chiddāņi vi magganto so nayar'-ārakkhio bhamai 1066. Jiyasattū aha rāyā patto turayāņa vāhayálie
assenam uccițýho padiyam maņi-kuņdalam tatto 1067. tam ca na nāyam teņa ya pacchā Spadiyāgao niye gehe
nāyam an-aggham padiyam savaņāo kundalam majjham 1068. árakkhio niutto siggham kuņdalam imam 'gavesittă
āņesu teņa tatto purie ghosāviyam ettham 1069. jāhe na ya uvaladdham pacchā nayarāo cauddisim purisā
sampesiyā sayam ciya patto kundala-nimitteņam 1070. patto ya Nāgadatto atthammi divasammi so sya posahio
ravi-atthamaņe calio ujjāņa-tthiya-Jiņ'-lāgāre 1071. rāi paşimam kāum maggam se tāva loyae jhatti
maņi-rayaņa-ka-ujjoe kuņdala-rayaņam an-aggheyam 1 ms niva. ? ms veum.
ms bhive. . ms avaņāmiva-yaņa.
ms divāhissam. * ms padiyāgaya niya. 7 ms gavesitthā. . ms appomahio. ms ägaro.

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MAŅIPATI-CARITA-ANONYMOUS
119 1072. dițțhi-visa-pannagam piva dațțhum siggham tao ni
yatteum
anneņa pahā vaccai Vasudatteņa tayaņu dițțho 1073. kim esa Nāgadatto siggha-gaso padiniyatto
cintittā tam desam patto maņi-kundalam dițsham 1074. tam ginhittà pariosa-posa-viyasiya-kavola-nayaņillo
cintai laddham chiddam guru eyam Nāgadattassa 1075. esa kira pavva-divase posahio sunna-deul-āīsum
paạimam țhāyai pesemi tattha niyae tao bhicce 1076. pesai tao bhicce dițěho ya imehi kāussagga-țhio
ujjāņôyara-Jiņahara-kone paạim'-āgao santo 1077. āgantūņam kahie tehim pur'-ārakkhio taha gantum
maņi-kuņdalam ca bandhai tam kaņțhe Nāgadattassa 1078. avahoda-bandhanenam bandhittā āņai niva-samive
so vajjho āņatto niveņa jāe jāe pabhāyammi 1079. masi-dhāu-mandaņeņam vimaņdio coro vva gaddah’
ārūdho
ratta-kaņa-vīra-mālo bhāmijjai so ya puri teņa 1080. padaha-ppayāna-puvvam jampai niva-paha-tiy'-āi-jāņesu
pādahio jaha alogo muñao avadhāņa-dāņeņam 1081. Jiyasattu-rāya-kundala-sa-lotta-coro imo 'jja sampatto
duţthassa 3niggaho sāhu pālaņam esa niva-dhammo 1082. tenam sa mahīvaiņā Jamassa bhakkham samuvaņio
na nivo na nivâmacco avarajjhai esa atthammi 1083. eyass' eva sa-kaņāim duţtha-kammāi 4na khamijjanti
anno vi jo vi evaņ kāhi so pāvai evam 1084. icc'eva-m-ai soūņa tassa vayaņão te jaņā miliyā
vāyāvana-hammiya-hațța-magga-țțhāņesu jampanti 1085. savv'-anga-lakkhaņa-dharo na havai eso hu savvahā coro
nayar'-ārakkhiya-kammam eyam tu asamsayam kimpi. 1086. pura-nāri-jano jampai 5supavva-bhāi vva mannamāņo ya
soga-samubbhava-saddo muccau eyāo vasaņāo
1 ms padaha. * ms loya. #ms niggahe.
ms bho varajjhanti. 6 ms supañca bhāyavam.

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120
TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA
1087. annā evam jampai nārī-maņa-nayaņa-hāriņi imammi
Ivahie imā u nayari nara-rayaņa-vivajjiyā hohi 1088. evam jaņāņa bahu-māņa- sappiyâsavam ca bhannamāno
ya
Piyamitta-ghara-samīvam samāgao Nāgadatto tti 1089. jaņa-saddam soūņam nihariyā niya-gharão Nāgavasū
vajjha-vibhūsā-bhūsiyam eyam dațțhūņa aham kaiyi 1090. dițghā ya Nāgadatteņa chinna-mutt-āvali-ppagāsāim.
amsūni vimuñcantī bhaya-vunnā maya-silimbi vya 1091. eyārisa-tad-damsaņa-viyaliya-nissesa-niyaya-dukkho hi
tap-padhamāyā ya jāo viraha-duha-nnū vi cintei 1092. eyan-naie hiyaya-ddaho ya maha dukkha-guruya-ma
cchenas
bhaya-khohiyo iyāṇim sjah'-utthiyā assu-vīo 1093. to jai imāo uvasaggao ya kahamavi aham ca chuțțissam
eğe kimci kālam saddhim bhoge vi bhuñjissam 1094. maha annahā ya niyamo cauvvihåhāra-pāva-thāņāņam
rāya-purisehi nio ya aggão tap-paesão 1095. Nāgavasū vi ya ghare va iyāņi purao ya kāussaggeņam
ciţthai parivāra-jūyā sa-muheņa imam bhaņeūņam 1096. Sāsaņa-devi u imo uvasaggão nivassa chuțțeu
inīo ya Nāgadatto peya-vaņam rāya-purisehim 1097. sūlāe jāva khippai sā bhaggā devayārņubhāveņa
evam bi-ti-vārão bhaggā sūlā tao purisā 1098. bandheum payattā tuțțā rajjū vi tattha vāra-tiyam
ayasi-kusuma-cchāyam gīvāe asiyam paņāmenti 1099. so vi asi samjão pahāņa-kusumāņa māliyā surahā
aha bhiehim tehim kahāviyam rāiņo sayalam 1100. rāyā vi ya bhaya-bhío jampai aņeha Nāgadattam ti
turiyam turiyam nio rāya-sayāsam sa-bahu-māņam IIOI. dinn'-āsaņôvavițțho khamāvio naravareņa puțțho ya
teņa ya bhaniyam abhayam kuru tassa bhaņāmi jassåham 1 ms vahāe.
ms sappivāsam. . ms jahatthiyo. ms nipūya.

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MANIPATI-CARITA-ANONYMOUS
1102. bhaniyam niveņa āmam tao ya kundala-viloyaṇ'-aiyam savvam kahiyam tatto bahuha sakkārio rannā 1103. kari-vara-khandh'-ārūḍho mahayā vihaveņa tattha na
yarie
hinḍāviūņa mangala-turehi pavesio bhavaṇam 1104. arakkhio anenam avahariya-dhano su-diṭṭha-pāva-phalo abhao dinno tti tao nivvisao so samāṇatto
1105. ahinandio guruhim sa-yaṇehim taheva mitta-vaggena piya-pucchago ya patto Piya-mitto satthavaho vi 1106. kahiyam ca teņa sayalam Nāgavasū-vihiya-kāussaggāim seṭṭhi-suo āha io sannibham devayāi kayam
1107. paḍivannā Nāgavasū seṭṭhi-niroveņa Nāgadatto vi sohaṇa-divase vihiyam pāņi-ggahanam vibhūie • 1108. nayana-nimesā niddā vi jattha mannijjae mahā-viraho teņa suheņa ya kaivaya-varisāņi gamittu tie samam 1109. annammi diņammi suha-gaenam vāyāyaṇnôvaviṭṭhenam paiņā bhaniyam sundari lahu paḍhasu hiyāliyam kimpi IIIO. kā vi hu ramani ramanam niyayam daṭṭhum 1mahā-ra sam putthamt
para-ramani-ramaṇa-heum devam vinnavai bhana kisam IIII. avadhāriūṇa hiyae bhaṇiyā paiņā pie mae nāyam diṭṭhe para-ramani-'rase ras'-antaram aha viyāṇei
121
1112. tie vi ya paḍibhaniyam tumam pi piyaya paḍhesu tā
kimpi
bhaṇai pio singāriņi ras'-antarena paḍhissāmi
1113. diṭṭhie sampatto guruya-battīsa-guna-gan'-*ainno ko vi vivegi sundari karei adhiim mane kisa
1114. hiyay'-ākūyam nāum bhaniyam tie vi piya mae vi nāyam taiyā vayam na gahiyam ruddheṇam janaya-m-äihim
II15. etto ya Nagadatto jampai panhôttaram pie paḍhasu tie bhaniyam samiya viyaḍḍha-cūḍā-maņi sunehi
1116. ko bambha-vahaṇam iha payā jahannā kaham tu vattavvā ko tuha thāvara-duggo bhav'-anta-kario ko devo
1 ms maha.
2 ms raso.
4
ms datthūņam.
ms äinne.

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122 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 1117. pacche uttara-saddo kerisao pakkhi-vāyao hoi
egavattha dugassa -suțțhu sāhasu panhôttaram eyam 1118. bhaniyam paiņā lihiūņa uttaram ettha viya-rāgo tti?
tie vi ya niya-daio bhaņio panhôttaram padhai 1119. sambodhânānga-frambhadet praditsuḥ kathyam ucyate
vikāra ekşavaḥ kasmād deśam bodhayâdhunā 1120. kasyabhayam bhaven nūnam ko modyati dehinām
viddhi praśnôttaram caiva dvivyastaîkasamastakam 1121. vişaya-ja-rasa iti bhaạitam tayottaram buddhi-vaibhava
buddhyâpi
fpaty-ādeśôdbhūto sā gūdha-caturtha-pādam tut 1122. prakhyāta-vamsa bhavana-traya-vandanīya devådhideva
Jina-rāja ciram jayasu samsāra-sāgara-taranda guru-prabhāva śrī-nābhi-nandana
puşāna pavitratā me 1123. vasantatilakā-vítte gupte 'nuştubhi chandasi
gūdha-caturtha-3pādo 'sau prāņêśa pathito mayā 1124. vimțśya kṣaṇam ekam sa fādi-devas tavåśrayat
samācakarşam pādau strī na tebhyaś ca caturthakamt 1125. manda-nābhi-ja-deva tvam jagat-traya-vara-prada
vikhyāta-guna-rāti śrīr guņa-traya-virājita 1126. samvega-raso evam kahāhi sindhū-kaņehi jalaạo vva:
taha vaddhium payatto jaha māi na ceva āhāro 1127. aha samlattā teņam piyā a-puvvo vihữe pariņāmo
jam iha jāṇantāņi vi moheňam mohiyā iha kaham 1128. paușpāḥ pañca-śarāḥ śarâsanam api jyā-śünyam ikșor latā
jetavyam jagatām trayam prati-dinam jetā 'py "anangaḥ
kila ity āścarya-paramparā-ghatanayā cêtaś camatkārayan vyāpāraḥ sutarām vicāra-padavim vandhyo vidhir van
dhyatām
1 ms suttham.
• MS here inserts : dvitiya-samaste vi-gatih ita-răga-sabdo yasmāt sa vita-rāgah, ita-răga-sabde gate 'pi vi śabdah pakşi-vāci bhavati.
* ms pādau. 4 ms ananga.

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MAŅIPATI-CARITA-ANONYMOUS
123
i
1129. ai-balio moha-tarū aņāi-bhava-bhāvaņāe sampatto ----
dukkham ummūlijjai accantam appamattehim 1130. itthantarammi gehe anne ya uțthio ya akkando
puţtham tie piyayama kim eyam suyam ahuņā 1131. eyammi gihe sundari Moha-narindassa āsi anga-ruho
āvasio Rai-piyāe parigahio hoi sa mandalio 1132. vikkama-vilāsa-vara-khajja-bhojja-pecchaņaya-majjan
žio
tap-parivāro kilakilai tassa rajjammi ljā patto 1133. piu-maraņa-laddha-vijje ya Arai-kalatteņa aņugao eso
Sogabhiha-mandalio atatto nissārio hāso 1134. royaņa-pițţaņa-mucchana-ku-vesa-nijjhāyan'-āio loo
tassa ya miliyo vațțai iha gehammi tao bhadde 1135. jā amhāņa vi gehe någacchai esa tāva taha kuņimo
jaha eha a-joggāim homo gantūņa siva-dugge 1136. tie vi ya samlattam ettha ya ummāhiyā ya agge vi
l aviyam tu mak-kareņam eyam aha kuru jahā-juttam 1137. Jiņa-bhuvan'-āisu tatto nīi-vidattam dhanam payāūņam
Sutthiya-sūri-samīve pavvaio Jiņa-bhaņiya-vihiņā 1138. sama-sattu-mitta-bhāvo sama-tiņa-maņi-lețțhu-kañcaņo
santo
niya-sāmannam su-visuddham eso pālei thira-citto 1139. Nāgavasū vi ya samaņīņa mūlammi pavvajjae ya nira
vajjam
do vi tavam kāūņam pattāim deva-logammi 1140. tatto vi caviūņam Mahāvidehe su-māņusattam tu
lahium Jiņa-rāya-vayam siddhi-suham aņuhavanti 1141. Kuñciya kundala-rayaņam samaņāņam uvāsago vi na eso
agahiņsu neva samaņā kaham tu ginhanti para-davvam 1142. jampai seţthí sitthā visittha-cariyassa suțțhu uvamā sā
vaņayara-uvamam ahamavi kahemi jeņa ya samo tam 'si 1143. jampai muni vi sāvaya ko eso vaņayaro tae bhanio
jampai Kuñciya-saņșho dițțhantam loiyam suņasu 1 ms jo. ·ms patto. ms duggo,

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124 TWO PRAKRIT VERSIONS OF THE MAŅIPA II-CARITA 1144. ego vațțai puriso kațţha-nimittam tu so gao adavim
teņa ya dițýho sino tassa bhaeņam dume calio 1145. tunge tammi dumammi ahirūdham vānaram viloittā
bhaya-peranta-gatto cintai ubhay’-antare padiyo 1146. so esa vaggha-duttaţi-não jāo maham tao bhaņio
vānariyāe puttaya mā bhīyasu mā ya kampesu 1147. samjāo vīsattho sīho citthei rukkha-mūlammi .
jāyā rayaņī tatto niddāyai vaņayaro so ya 1148. bhaņio ya vānarīe maha ucсhange Isiram kareūņam
suyasu imam teņa kayam simho tam vānarim bhaņai 1149. gādham chuhārao 'ham ?muyasu imam māņusam aham
tujjha
hohāmi ya vara-mittam kayāvi tuha uvayarissāmi 1150. kim tuha eyassa ku-māņusassa rakkhā iha ya kayag
ghassa
bhaņiyam ca vānarie näham saran'-āgayam demi 1151. papilomāņi bahūņi bhaņiūņa 3țhio harī vi nivvinno
padibuddho ya vaņayaro jampai ambe tumam suyasu. 1152. tass' uċċhange kāūņa sā siram vānari vi ya pasuttā
sīho jampai māņusa mama eyam vānarim dehi 1153. bhakkhittā aham eyam vaccīhāmi tavåvi hoi paho
maņueņam akkhittā “kação vānari teņam 1154. sā dāļāe laggā cheyattaņao tao bhaņai sā u
dhi dhī māņusa-bhāvassa tujjha māņusa-kayagghassa 1155. teņa paheņa mahanto sattho caliyo tassa saddeņam
tatto ya aikkanto hari gao vaņayaro gehe 1156. jaha tie vānarie sahi-kao vanayaro imo tie
khaya-karaņo imo jāo evam bhayavam tumam majjha 1157. bhaņai muņi asamikkheya-kāri samtāva-bhāyaṇam hoi
jaha naula-ghāi-mahilā jampai saņdho kaham kā sā 1158. egammi sannivese Cārabhadi guvviņi vasai egā
tie ghara-vāļie nauli taha guvviņi atthi
1 ms sire.
ms suyasu. 3 ms chio. ms kodão. ms karana.

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MANIPATI-CARITA-ANONYMOUS
1159. sā mahilae samīve gamaṇ'-āgamaṇāņi kuṇai bahu-velam tão samam pasūyā sa-suyā nauli gharam ei
1160. aha Carahaḍi cintai majjham puttassa ettha khelanayam hohi duddham pāyai tam naulam nayai să puṭṭhim 1161. mañculliyammi muttūņa dārayam annayā gayā turiyam pāḍosiņie gehe kaṇḍaṇa-heum ca Cārabhaḍī
125
1162. mañculliyammi caḍiūņa jhatti sappena bālao khaio diṭṭho ya uttaranto nauleṇam khandio sappo 1163. ruhirâruṇa-tundo so naulo gantūņa māu-mūlammi cādūņi kuņai pecchai asamikkhiya-kāraṇī sā u 1164. maha anga-ruho khaddho aṇeņa pāveņa iya vi cintittā musaleṇa hao pacchā pattā vegena gehammi
1165. daṭṭhūņa putta-ghāyagam anena khandi-kayam tao esā bhavai sa-pacchāyāvā tumam pi Kuñciya bhavasi evam 1166. jampai Kuñciya-seṭṭhi jeņa ya kariņā dhaṇī-kao puriso tass' eva arī jāão bhayavam tahim dāņim tubbhe vi 1167. bhaniyam muniņā ko so puriso saddho vi āha egãe aḍavie kari-jūham nivasai aha anna-divasammi
1168. jūhâhivassa pãe bhaggam sallam na sakkae gantum tassa kareņu egā khette gantūņa naram egam
1169. sundae niya-khandhe caḍāviūņam ca sā vivegenam pattā kariņo mūlam nirikkhio teņa kari-pão
1170. churiyãe phālitta sallam pheḍittu osaham baddham 1pauṇa-caraṇeņa kariņā nīo so vaṇa-niguñjammi
1171. mottiya-kari-dantāim samappiyam teņa sodha-bhārehim baddham kari-kariņīhim so tam ca parāṇiyam gāme
1172. bhogi vikkhāya-jaso jão kariņo pabhāvao so vi so annaya ya ranno kahei gāmassa lobheṇam
1173. kari-juh'-antam maggam gahiyam rannā samaggam avi
juham
1 ms paņa. ms nauna.
evam tumam pi bhayavam uvayāri -khayão samjão
1174. Manivai-muniņā bhaniyam Kuñciya sihaṇi vva niuņa
vimamso
kāyavvo paḍibhaniyam tena ya kā sīhaṇī bhayavam

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126 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 1175. jampai Manivai-sāhū samatthi su-pasattha-mani-rayaņa
addho
Veyaddho sura-sundari-nivāsao rucira-guņa-kalio 1176. tassa guhāe sihi satta-sahass'-anta-kāriņi vasai
niyaya-bala-māņa-mattā migiyāi samam vayamsie 1177. aha annayā kayāi pāvā āmisa-gavesaņe luddhā
Vitahe tti su-patt-aţthā tattha siyāli samaņupattā 1178. bhaņiyâņāe tuha sāgayam ti acchāhi tāva vīsatthā
tam pi ya me bhaiņi-samā hohisi taiyā piya-vayamsī 1179. sattåho-luţthiyae kahamavi ?sīhi guhão nīharai
pāraddhi-nimittenam nibbhara-niddā migi sutta 1180. aha pāva-kamma-kāri chuhiyā daļțhūņa tam migim
suttam
uțțhittā ya siyāli bhakkhai sihiņie vaccāim 1181. nibbhara-sutta-migie vayaņam ratteņa limpiūņa thiyā
sīḥie pattāe puţtham kaha majjha kițțāim 1182. bhaņai siyali khaddhāim tāim hariņie sīhaņi tatto ,
cintai esa varāi tanâsiņi na ya ghadai evam 1183. puţthā tīe kim sahi ratta-vilittam muham imā bhaņai
na ya jāņāmi tao sā tie vamaņam tu kāraviyā 1184. daţthūņa svantāņi taņāim bhaņiyā “siyāli sīhie
bhadde vamasu tumam pi ya kiccheņa vamāviyā sā vi 1185. daţthum niya-sisu-maņsāim bhāsiyā sīhanie ā pāve
eie niya-dosam dāsi tti bhaạittu sā nihayā 1186. sīhi via vimamsittā kajjam te kajjam āvai soham
Kuñciya so vi payampai hari vva uvayāri-nāso 'si 1187. bhaniyam muņiņā ko so sīho jampei Kuñcio suņasu
asama-payassa pāse egattha guhāe parivasai 1188. kokantio so puņa tāvasa-sangeņa bhaddao jão
sattäņukampao bannayā “patte tāhe vāsammi 1189. vāy'-āviddhe nīre padamāņe siya-veyaņā-vihuro
dițýho sīho kokantieņa samjāya-karuņāe i ms jjatthiyae. 1 ms sīho. ms vantăņam. ms siyālie tie. ms annavya. . ms pasattahe.

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MANIPATI-CARITA-ANONYMOUS
1190. jampai so siha tumam agaccha suham guhãe nissanko pavisittu siya-pīdam aivāhai so tahim siho
1191. paccha suhio santo bhakkhai kokantiyam tayam ceva evam tumam pi bhayavam uvayari-jaņam pi no muyasi 1192. bhaniyam muņiņā 1udāharaṇa-kahaṇao natthi tujjha padiboho
suņa akkhāṇagam eyam no nahisi nicchiyam mūḍho
1193. Kuñciya Rayagihammi Kaṭṭho seṭṭhi samatthi gunajeṭṭho
tassa ya bhajjā Vajjā Sāgaradatto ya tāņa suo
1194. so ahigamei sayalā kalão niccam pi leha-sālāe pāņi-ppiyāni seṭṭhissa tinni ghara-sauņi-rūvāņi
1195. kiro Tundiya-nāmo mayaṇa-salāgā ya nāma sālaiyā donni vi māņusa-bhāsāņi tāņi taha kukkuḍo taio 1196. anna-diņammi ya Kaṭṭho disi-jattam paṭṭhio bhanai
bhajjam
sundari sunehi sikkham des'-antara-paṭṭhiyayassa maham
1197. sindūra-kunkuma-vilevaṇa-nhāṇa-tambola-kajjala-sarīrā visesa-sohā vaccantaeņa paiņā saha janti
127
1198. desam avantae puņa havanti kul'-angaṇāṇa
pālijjam niya-3silam putto dhāvi dhaṇam ca geham ca 1199. suhi-jana-vallahāņi ya eyāni sauṇa-rūvāņi
sikkhaviūņam evam gahium bhandam gao ya para-desam 1200. niyam-ghara-vāvāram ciya tie vi ya ciṭṭhamāņie phulla-baḍuo ya ego dine dine bhuñjae tattha
1201. so ya cauttho jão anurattā tammi ceva sā Vajjā so rattim agacchai pacchôkkadam nivasae 'tie
1202. tam sāriya nāūņam jampai ekko ya bhañjae ḍālam ko pavisai amba-ghare tāyassa na bihae ko ya
*
1203. suo tayâha Mayane moṇam kuru mamsa-m-ai bhakkhei saha ambae vasai ya jo so bhāu bhavai amha
1204. jampai Mayaṇa-salāgā Tuṇḍiya ā pāva haya-kayaggha suṇahāņa vi atthi kayam tundiyāņa tam kayam natthi
1 ms āharaṇa.
2 ms mūḍha.
ms sālam.
4 ms loe.

Page #141

128 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 1205. suo puno vi jampai cavale Mayaņe na yānasi visuddhe
tie gantha-rahassam jao ya bhaniyam imam tattha 1206. kah kālah kāni mitrāni ko deśaḥ ko vyayāgamaḥ
kaś câham kā ca me saktir iti cintyam muhur muhuḥ 1207. balavantam ripum drşțvā kilâtmā na prakopayet
balam buddhiś ca kartavyā sarac-candra-prakāśitā 1208. na hale Kattho citthai ih' amha tattim karei ko niccam
viramasu teņa virohe dunha vi maraṇam duham hõhi 1209. pañjara-gayāņi sauņāņi tjāva ya vinnațţha tta je jeņa
eyāe
niddaya să taha hiyae ciţthai vāmā kura-kuresuf 1210. Mayaņā jampai sāvaya saccam eyam param tu tāeņam
jam teņa mhāņa gharam bhalāviyam teņa khalu eyam 1211. karavattae ya hiyae mahai suo imam tao bhaņai
na nheham aṇuhavasi imassa vairāo kantayam hohi 1212. Mayaņe mayan-ujjuttā Vajjā ajjāvi sampayam vajjā
tă Sa-maņassa kammassa mā maesu tumam akhuţtammi 1213. 4o jampai Mayaņā pandiya varam su-maraṇam maham
a-kāle vi
no vi ya tāyassa ghare akajjā sajjāviyā ettha 1214. cará-kāram kuņamāni 5rosāla-maie Mayaņā tie
tie mārittā pakkhittā ?aggimmi raie viggha-karā 1215. aliyam na bhāsiyavvam atthi hu saccam pi jam na:
vattavvam
saccam pi jampamāni mummura-paulā kayā Mayaņā 1216. muni-jualam annayā tattha āgayam bhatta-pāņa-kajjeņa
dittho ya kukkudo so pahāņa-mañjari-juo sahasā 1217. kāūņa dis'-āloyam bhaniyam jeţtheņa sahuņā tatto
kukkuda-lakkhana-kusaleņa biya-sāhum samuddissa 1218. jo ya siram bhakkhissai imassa vara-kukkudassa so rāyā
hohi eyam nisuyam kada-majjha-țțhieņa badueņam 1 ms mahaha. sms antara. ms assaņassa. ms so. ms sesala-maila. . ms maghanam. ims ajjammi.

Page #142

MANIPATI-CARITA-ANONYMOUS
1219. sāhusu gaesu tao bhaṇiyā Vajjā imena jaha bhadde eyam maha khattiūņa kukkudayam desu a-vikappam 1220. bhaniyo tie ya anna-mamsam tuha demi so na icchei tie tay'-agaheṇam mārittā so 1uvakkhadio
1221. eho ya leha-sālai āgao tie nandano bhaṇai
amba maha dehi annam sā jampai ajja vi na siddham 1222. tā roium payattassa tie pisiyão so sir'-uddeso dinno so vi ya khaum sampatto leha-sālāe
1223. bhoyaṇa-velãe tam kukkuda-pisiyam baḍussa thālammi pariviṭṭham na ya pāvai tam vatthu jay'-aṭṭham ārambho 1224. kim eyão dinnam kassa vi kimpi vi imā bhaņai neva so jampai kattha siram sā āha sa-paccayam puṭṭhā 1225. royantassa ya sisuno appam khajjam ti tāva kaliūṇa
dinnam siram sa ruṭṭho jampai pāve kayam ajuttam 1226. puttam mareūņam tam ca siram tassa udara-desão kadḍhitta dehi me lahu sa bhaṇai na hoi iya juttam 1227. tam na karesi tumam jai tā bhattā bhavāmi ya na tujjha tan-nehão ya pāvā tayam pi aņumannai aņajjā
1228. agaya-mettassa aham evam kāhim ti suņiya tad-dhāi lahum eva leha-salão bālam kaḍie gahiya 'naṭṭhā 1229. kahio se sabbhāvo bhāyavvam na ya tao maṇāgam "bhanium kadie gahium sampatta Piṭṭhicampãe 1230. jāva taru-cchāyāe visamae sa tao ya nara-nāho kāla-gao ya a-putto asso ahisiñcio tattha
1231. bhamiūņa nayarie bahim patto ya seṭṭhi-suya-pāse himsitta niya-puṭṭhim purao dāum pavattei
1232. nayarie pahānehim janaṇī-sahio ya dārao tehim vihaveņam pavisitta ahisitto so hu rajjammi
129
.
1233. paurehim tassa vihiyam guna-jāyam Dhai-vāhaṇo nāmam jão rāyā balavam savvattha viniggaya-payāvo
1 ms uvakhadio.
1
ms kasa.
ms dei.
4
ms karemi.
5 ms inserts sā.
ms bhaniyam.

Page #143

130. TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1234. Vajjāe vi badueņa saddhim seţthi-m-attho 'khilo vi
viddavio
dāsī-dāsa-jaņo sārā-rahio taha palāņo 1235. kassa vi kālassa puņo vidhatta-vāso samāgao Kațšho
sadiya-padiyam viloyai niyam gharam dāsi-jana-rahiyam 1236. pucchai seţthi Vajje Sāgaradatto sa-dhāvio kattha
Mayaņa-salāgā-kukkuda-dāsi-jaņa-uccayā tahaya 1237. jā tunhikko ciţthai pacchā kīro aņeņa samlattam
n’āyakkhasi vaccha tumam pi suyao tam nirikkhei 1238. vattham tam āvalanti sā bhannai evam eva tuha vi galam
-āmodissāmi jai payadasi maha-santiyam cariyam 1239. jampai suo iva atthi bhariūņa īsāi eyāe
jīviya-samsayam patto vațțāmi aham tu ettha țhio 1240. uțțhittā Kaţtheņam sa-sambhamam pañjarão só mukko
taru-sāham caļiūņam savvam ca niveiyam tassa 1241. Sāgaradatto jattha ya patto tam aham na ceva jāņāmi
tatto Vajjā națțhā bhaeņa badueņa teņa samam 1242. bhaviyavva-vasenam sampattā sā vi Piţthicampe
pacchā Kattho seţthi tena ya kadu-kira-vayanenam 1243. adittha-muggareņa va pahao kampāvae siram niyayam .
pecchaha vihiņo duv-vilasiyāim jāyanti kerisāim 1244. aghațita-ghațitāại ghatayati sughațita-ghațitāni jarjari
kurute
vidhir eva tāni ghațayati yāni pumān naiva cintayati 1245. kajjammi maño deyam ahavā bahuehi kim viyappehim
suya-Prāyā skhameyavvo jattha suham tattha vaccāhi 1246. patte ya tammi kire sa-badu-Vajjāe jhatti națțhāe
dhamm'-āisu niya-davvam dāūņam so ya nikkhanto 1247. samjāo giy'-attho sāhūhi sa moio viharamāno
Pițshi-campam uvagao uvāsae phāsuyammi ţhio 1248. aņu-geham so bhikkhai gavesamāno gao ya Vajjāe
gehe não tie khudda-bhava-vasāe dhuttie 1249. bhatteņa samam ābharaṇagāņi pattammi tassa chūdhāni
ukküviyam ca naravai páse nio talāreņam 1 ms kerisayam. 2 ms raya... & ins khameyavvam.

Page #144

MANIPATI-CARITA-ANONYMOUS
1250. paccabhijāņiya tam sa dhāi nivaḍai kamesu sāhussa să rovium āḍhattā samāyao tattha so rāyā
1251. jampai ambe eso ko sāhū sā vi bhaṇai tuha jaṇao so vi ya nivaḍai calanesu sayala-loehi so não 1252. vegeņa tāņi naṭṭhāņi tattha sārā niveņa kāraviyā na ya laddhāņi pacchā vi se suo vinnavai rāyā 1253. kim te pavvajjāe rajjam pāsehi tāya rakkhehi
bālam mam gaya-sayaṇam muṇiņā bhaniyam mahi-nāha 1254. 1jaha tujjha vaha-pariņayā māyā tujjha vi visesao jāyā evam veragga-karam samjāyam majjha taha rāyā
1255. a-thiram ārambha-payam naraya-duyāram jiyāṇa bhavarange
bahu-rūvehim naṭṭāvayam va rajjam siva-viruddham 1256. siva-magga-satthavaho dhammo gahio maya tumam
bhadda
jaha maha kuņesi bhaṇiyam tā Jina-dhammam pavajjāhi 1257. bhaniyam niveṇa bhava-sāyarāo tāreum icchasi jai tam jīvān' aṇuggaha-paro tā ciṭṭhasu jāņa-sālāe
1258. bhaniyam muniņā evam sayalam sāhūhi parigao patto jāṇāņam sālāe rāyā dhammam suņai itto
131
1259. samjão so saḍdho karei mahimam jininda-bhavaṇesu jaha rāyā tahaya payā Jiņa-maya-dhamm'-ujjuyā jāyā 1260. evam kayam sāsanam pabhavaṇāe Jiņinda-bhavaṇesu māhaṇa-logo tatto paosa-vasa-perio santo
1261. Jiņa-maya-vayam hanium icchanto kūra-āsao a-dao avanna-satta-mahilam evam jampei diyaya-vaggo
1262. bhu-devayāṇa diņa-yara-kappāņam "asesa-puhuvi-pūjā
nam
ãesa-vihāņeņam pūyam appāṇayam kuṇasu
1263. nayar'-antarão niharantassa rāya-pujjassa assa sähussa niva-pura-jana-paccakkham kavaḍa-parivvaigā houm
1 ms jam.
ms majjha. ms matṭhāviyam.
4ms ti.
6
ms kayamāņāe.
ms ǎsesa.

Page #145

132 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 1264. ithambhittā pura-dāram bhaņiyavvam erisa tume
vayanam
uppāittā gabbham caliyā tubbhe kaham nāha 1265. tā karun'-āyara piyayama eyâvattham ?mamam vi
muttūņam dhaņa-dhanna-bandhu-rahiyam kim jujjai tujjha pahu
gamanam 1266. tie bhaniyam muņiņo mahā-tavā sāva-paharaņā honti
to majjha marantīe ko ațțho hoi tas-samae 1267. teņa ya badu-vaggeņam puno vi bhaniyam vimuñca
bhayam eyam
manta-balā tah' aņuggaha-parā ya naņu māhaņā honti 1268. dāvāmi dhaņam pauram aparam pi ya payoyaņam
bhalissāmi
mahayā kațtheņa imā kāraviyā teņa sikkāram 1269. rāyānam āpucchiya calio sāhū paoli-desammi
patto tīe bhaņio jaha-bhaņiyam agga-uţthāņam 1270. cintei so tāvassī pāuppāo kao pavayaņassa
sāsana-unnaim ahuno kāūnam padikkamissāmi 1271. nisunantu sayalā-loyā ettha parivvāiyāe jam uttam
mā bhaņiha jaha nikkaruņo esa tavassi ao suņaha 1272. jai tāva esa gabbho majjha sayāsāo kahavi sambhūo
to joņi-duvāreņam nireu paļipunna-samayammi 1273. aha na ya evam to bhindiāņa kucchiņ jhaạitti niharau
aha bhindiāņa kucchim gabbho dharani-yale pațio 1274. så kavada-parivvāi pāvā mucchā-vaseņa dharani-gayā
spaccāgaya-ceyannā abbhāsa-tthe die bhaņai 1275. eyammi desa-kāle mante tante nie pauñjeha
tubbhehi jeņa evam karāviyā 'ham aņicchanti 1276. niva-bhaya-gaya-ppabhāyā dhijjāiyā tao payampanti
kajjam jam jam jampai tam savvam kim havai saccam
jao 1 ms jambhitta. ms vasam. ms pacchågaya.

Page #146

MAŅIPATI-CARITA—ANONYMOUS .133 1277. āura-bhaniyam ko pattiyāhi pāhuņņaya-jimiya-bhaniyam
ca
kāmanteņa ya bhaniyam jam bhaniyam ghettu-kāmenam 1278. tam taha teya-pahāvam paccakkham muộivarassa dat
thūņam
sāva-bhaya-vevir’-argā bahuyä paesu se padiyā 1279. jampanti pāya-vadiyā tumhāņa tava-samiddhi juttānam
saran'-āgayāo amhe pasiya deyam abhaya-dāņam 1280. evam bhanie tehim samkhitto teņa sāhuņā sāvo
jamhā saraņôvagae uttama-pur sā na ghāyanti 1281. bhaniyā niveņa tubbhe sa-putta-dārā vayam pavajjeha
maha visayam vā muñcaha aha te jāy'-ai pavvaiyā 1282. jaha sā dāsi u mayā gabbhe bhaţthe aniţtha-citthāe
evam so vi viņassau jeņa ya tuha corio attho 1283. evam tassa bhaṇantassa ceva muha-kanna-nāsiyāhim to
kov'-ānalio padhama-dhūmo niggaum āraddho 1284. Kuñciya-suya- Jiņadatto intam dațțhum jalanta-kov'
aggim
jampai piyaram bhiyo mae ya gahio imo attho 1285. tā tāya muņi-varam amum dub-bhaņiyam savvahā
khamāvesu
sambhantā bhaya-bhīyā kamesu padium khamāventi 1286. paribhāviūņa muņiņā kay'-avarāhā vi sāvagā ee
sāhammiya tti kāum na ceva juttā viņāseum 1287. mukko Kuñciya-saddho jão samaño munissa pāsammi
teņa ya veraggeņam Jiņadatto sāvao jāo 1288. iya nāūņa munīņam ?samaņīņam taheva saddha-sad
dhīņam
mā abbhakkhaṇam dejjaha jiviya-samsaya-karā jeņa 1289. evamviha-guna-kalio Maņivai-sāhū vi dāha-parimukko
sura-siva-pura-mokkhāņam samjāo 'bhāyaṇam paramam
ms padiyam. :ms samaņānam. :ms sokkhåņam. ms bhoyapam.

Page #147

MAŅIPATI-CARITA-ANONYMOUS
TRANSLATION
1. After adoring Mahāvira the steadfast who is endowed
with the thirty-four supernatural powers I will tell the story of Manipati which is full of jewels, to wit, the
virtues of good sādhus. 2. The royal sage Maṇipati, rich in the virtues of the religious - life through annihilation of the pain of burning (and
therefore absence of physical imperfection was proper for him) was born a king in order to make known the
excellence of the sacred doctrine. 3. There is a country called Kāśī, prosperous, auspicious,
well supplied with food, free from the burden of taxes, stocked with cattle and other livestock and with
plenty of good water and grain. 4. There in that pleasant country where the three aims of
life are sought and which is a place of delight for mer
chants who traffic in many commodities, 5. is a city properly divided by gates giving access to squares,
court-yards, and intersections of three or four roads, attractive and possessed of numbers of agreeable lakes
and lotus-pools. 6. The sunrays reflected from the lakhs of firmament-kissing
mansions might be regarded as its wealth of horses whilst its many streets are congested with crowds of
men and women delightedly amusing themselves. 7. There ascetics are distinguished generally by their vows,
merchants by their wealth, women of good family by their unsullied chastity and the opulent by their
generosity. 8. There too the hearts of men are like mirrors of flawless
jewels reflecting the joys and sorrows of others. That city is called Manipatikā.
134

Page #148

135
TRANSLATION 9. There ruled a king whose glory was famed in the ten
quarters of the world : he did not seek repayment of debts and his lotus feet were frictioned by the crores of jewelled diadems of the kings who bowed down in
homage. 10. Like a sun to the darkness of his foes and like a moon
to the lotuses that were his numerous kinsfolk was that king, Manipati by name, the jewelled lamp of the house
of his race. II. He was assiduous as a bee at the lotus feet of the divine
Mahāvira and resembled a guru initiating into widowhood the wives of his enemies. Now this king who
was an ocean of virtues had a wife called 12. Pịthvi radiant from her pure tilaka like the earth resplen
dent with rows of punnāga and madana trees; she had
limpid jewels and was of high family. 13. She had three things delicate : the hair, the teeth and
the nails; three things broad: the breast, the mouth
and the forehead; three things red: 14. the tongue, the hands and the feet; three things deep:
the navel, the soul and the voice; and three things
short : the neck, the legs and the thighs. 15. The look in her eyes was tender; her hands and feet
glistened like lotuses, and her teeth were like even,
white peaks encompassed by the lofty firmament. 16. She had lucky marks on the thumb and at the base of
the thumb and a line running up the forehead ; her gait was that of a swan; her hands were decorated;
and she was a storehouse of good qualities. 17. Their eldest son, heroic, generous, steadfast, upright,
handsome, untroubled by sickness, skilled in the arts,
mindful of services, 18. assiduous in attendance on the gurus, truthful in speech,
popular, obedient, well brought up, was called Municandra.

Page #149

136 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 19. Caravans brought each season's fruits, as soon as they
were available, to this king as he enjoyed the fivefold
pleasures of the senses. 20. Now one day arrived the hot season when the sun like
an evil king is grim of aspect because it produces
discomfort through the violence of its rays, 21. when the sun makes the lotuses tremble right to the pith
of their stalks at break of day whilst the moon opens
the blue water-lilies at the hour of midnight, 22. (and when the women moisten themselves with water,
intent on removing the fever . . .?) This hot season
having come suddenly, 23. the heat, permeating the spaces of heaven and earth,
was smelting like a smith the movable and immovable
world with the fire of the enemy of darkness. 24. Closely embraced by his royal lakşmi which had waxed
owing to his exceptional valour, his body bathed and
adorned, and holding a fine pāțalā bud, 25. in the early afternoon time the king was seated on a
royal couch by an upper window of the palace and
at the same time 26. Queen Pșthvi was seated on a noble couch near the king.
The king was resplendent like the full moon accom
panied by his consort Rohini. 27. Servant-girls skilled in the proper preparation of the
toilet, their bodies swathed, were combing his straight
locks with golden combs. 28. Pșthvi espied a white hair close to the ear of the king
who was clad in black and lacking in lustre. 29. Her eyes opening in merriment, the firm orbs of her
breasts heaving slightly, she said to the king : My
dear, an envoy has come '. 30. Then the king quickly glanced outdoors and saw men
and horses in the courtyard of the house but no envoy. 31. No envoy was announced by the ministers or by the
various gatekeepers; so she said : What very important matter is happening here?'

Page #150

TRANSLATION
137
32. Seeing the king plunged in care and understanding his
expression and gestures she cast a glance at his face
and thought : 33. His expression is amorous to a loved one, forthright to
an honest man, energetic to a waverer, awe-inspiring
to an enemy, agitated in sleep, 34. grim in adversity, frolicsome in joy, and indecisive when
he himself is ashamed, whilst in sorrow it fades and
becomes devoid of colour. 35. The revelation of the four quarters of the heavens, the
cover of the outer garment opened wide, the fact that
the seat has grown unsteady: these are the great signs. 36. The queen said to the king who was now very perturbed
at seeing an envoy: 'Why have you become so per
turbed, my lord ?' 37. The king recounted everything and with a clear radiance
in her features, in tones that were sweet because of her
laughter and deep from the force of her affection, 38. she said : What authority has a woman of good family
for announcing an envoy and what wife who is devoted
to her husband will give a false answer ?' 39. The king said: Tell me the meaning of this, my lady?'
Tapping that white hair she said plainly: 'This is the
envoy of the sacred doctrine.' 40. Then with an expression which was hesitant from bashful
ness the queen looked at her husband and said: 'If
you are ashamed of being old, 41. I will put a check on all the people of the city by much
giving of alms.' The king replied : 'Darling, I have . had enough of jesting speeches. 42. I am not ashamed of old age that has come in due course
to my house but of having let slip the opportunity to
take the vows before a white hair was visible. 43. Alas! Alas! I am ill-starred, wretched, clinging to the
family life, unmindful of the sacred doctrine, bemused by pleasures that are impure, transient and unsatisfying
a

Page #151

138
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
44. So at daybreak I shall consecrate your eldest son Municandra as king and shall forthwith take the vows.' 45. Her heart made anxious by care, her eyes full of tears, wretched and dispirited, bowing low at her lord's feet, Pṛthvi addressed the king:
46. I did but jest: for the king this white hair is of good omen since he still has very many black ones.'
47. Laughing slightly the king said: 'My lady, by saying that this is a white hair of good omen do those who lust after this world console their hearts,
48. but in real truth it is the first envoy sent to say that old age is come; therefore I am exceeding, though but by a little, the limits of my predecessors.'
49. Knowing her lord's decision she let down her hair and fell at his feet weeping. Her eyes full of tears she began to speak :
'Alas, my lord, you who are dear to my heart, fortunate, like an ocean of tenderness, why do you abandon to the ancestral spirits me and your son and your kingdom? 51. I and your son are dearer to you than your own life, so why do you go away leaving us without a protector?' 52. Then the king said: Do not weep, lady, but reflect on this, that the wanderer through the cycle of existence is never released from sickness, old age and death.
50.
53. So now I shall take the vows.' She replied: 'What shall I, unhappy woman, do in the lay life when your feet are my refuge ? '
54. The king said: 'This decision is fitting for those like us, but you are rendered tender by ease so that to refrain from bathing and other comforts will be hard to bear for you.'
55. She replied: 'I am not more attached to comfort than you; in your footsteps I will accomplish the initiation which is difficult to be carried out.
56. Did not Rājimati who was fragile as a lotus take the vows in the way enunciated by Neminatha who was the adornment of the three worlds?'

Page #152

139
TRANSLATION 57. The king said : My dear, for a woman who has made up
her mind it is right to take the vows.' Whilst they were thus engaged in conversation the hour of twilight
arrived. 58. They carried out the ceremony of the adoration of the
Jina and other rites and when they reached the royal residence they engaged for a long time in discussion
of the vows and then went to sleep. 59. At daybreak the king, having intimated his purpose to
the leading men, said: “It is my intention to give
my kingdom to my son Municandra. 60. They replied: Whose eyes are not rejoiced at the sight
of the full moon of the king's moon, attractive, delightful, very distinguished, with excellent rays con
sisting of ambrosia ? ' 61. When the auspicious moment had been determined by
the astrologers the prince was consecrated. Then the remains of the offerings were distributed and homage
was paid him by the king and other citizens 62. and he became king. The decision to take the vows was
communicated to the harem and to the citizens and
the people wept copiously. 63. The women of the harem, withering like a lotus grove
seared by a cold wind, rolled on the ground and took
off their girdles and garlands. 64. They broke their strings of pearls, they smashed their
bracelets, they threw away their rings; they abandoned their flowers whether threaded, interwoven, criss
crossed or bunched. 65. They shattered their ornaments, they undid their tresses,
they rubbed off the collyrium from their eyes, they collapsed on the ground swooning and again and again
they lamented thus : 66.''You who are dear to our heart, alas, why do you go
away abandoning us weak women, like pieces of meat ? In fact we merit your pity.

Page #153

140TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 67. From us unhappy ones that love, that tenderness, that
passion, that graciousness of yours has fled all at once.' 68. Hearing such cries the king said: 'Ladies, put aside your
grief, since unions end in separations 69. Understand that everything is impermanent-kingdom,
wives, royal lakṣmi, health, youth, strength, beauty,
and that all this is to be taken from you, 70. 'for it is very blameworthy; that sensual pleasures are
the cause of an evil fate; and that the cycle of trans
migration has no firm foundation, but that the solid -- basis is the initiation prescribed by the Jina.' 71. Divested of desires, the king by this and similar teaching
enlightened the women of the harem, chamberlains, serving men and women, attendants and other inhabi
tants of the city. 72. Having held ceremonies in the Jaina temples and donated
manifold gifts he mounted a chariot together with the
queen, after bathing and anointing his body, 73. With great pomp he went to an attractive grove of trees
and received the initiation in the presence of Damaghoşa
Sūri according to the prescribed rule, 74. whilst Pșthvi was entrusted to and initiated by the nun
Suvratā. Municandra having bowed down to the guru
and to his father and mother went home. 75. After going away from Manipatikā the distinguished
ganadhara Damaghoşa wandered in many countries
accompanied by his retinue. 76. Manipati became very proficient in the eleven angas
including the sāmāyika and then studied the third
vastu of the ninth pūrva. 77. Having received the assent of his guru the muni embarked
on the solitary wandering life moving about, regardless
of such a cold season, 78. with hair tied up, ... not attached to a wife, full of
love, bearing the discomfort of cold, of ill aspect, steadfast,

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TRANSLATION
141
79. rejecting food, without possessions, his garment wet and productive of extreme discomfort, suffering pain, with ill-filled belly, without money or gold, sleepless, in poverty.
80. It is a similar cold that is referred to in the following well-known popular tale. In a certain forest there dwelt both a lion and a tiger.
81. Their conversation turned on whether the cold occurs in the month of paușa or the month of magha. The tiger said: 'In pausa.'
82. But the lion said:
'The extreme cold occurs in magha." So they both decided: Let us ask some very expert person.'
83. Not far away from them an aged cat was just going into his lair; he was versed in parables and learned lore and had brought about the destruction of many mice and other creatures.
84. They went to the entrance to his lair and shouted: 'Old man'. He came up saying: 'What is it, my boys?'
85. He said: 'Now I have protectors, now I realise my own good fortune that at midday two persons have come to my house.
86. Welcome, my boys, for what reason have you come here ? '. They replied: There is a discussion going on between
us
87. whether the great cold occurs in pausa or in magha: so you must decide.' Hearing this the cat was afraid and began to think :
88. He whose viewpoint I do not advocate will certainly kill me.' Then at this juncture he remembered a story of Muladeva,
89. how two pisacas dwelling in the great forest met. Contentious speeches were made between them and one said:
(
90. My wife is beautiful.' The other replied: 'Not yours but mine.' Whilst they were thus wrangling, by the intervention of fate

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142 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 91. Mūladeva was passing alone on that road by night, and
they caught sight of him and recognised him. 92. Running up they seized him with both hands and straight
way addressed him : 'Learned sir, tell us whose wife
is the more beautiful. 93. Said Müladeva : 'Let each of you describe the good
qualities of his own wife'. They replied: "You
yourself know but we do not know.' 94. Feeling his way by following the indications of their
hearts and basing himself on their species he said to - one of them : 'Listen to the excellences of your wife : 95. By the laughter in her eyes she is a mongoose, by her
chattering a monkey, by her gait a panther, and by the qualities of her soul arising from the power of
virtue a buffalo'. 96. Laughing the piśāca replied: 'It is true, there are these
qualities in my beloved.' Then Mūladeva said to the
other one: 'Listen now to the excellences of your wife:97. She talks when she is not talked to and when she is
spoken to she replies fifteen times over ; and like the bell on the neck of a she-goat she makes a continuous
tinkling noise.' 98. The latter replied : ‘This is true, but which of them is
the more beautiful ?' 'Now listen attentively,' said
Mūladeva, 99. Whom a man loves she is beautiful for him and there
is no defect in her. Thus spoke Mūladeva when the
piśācas had seized him with their hands, and 100. they both released him with exclamations of approval.
Realising that he too could satisfy both of his interro
gators the cat said : 101. The cold occurs when the wind blows either in pausa
or in māgha; in this connection the month is not the
cause.' 102. Then they both said: 'Bravo! Bravo!' and being wise
went to their own abodes whilst the cat entered his lair.

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143
TRANSLATION 103. In just such cold the royal sage named Manipati arrived
at the cemetery of Mahākāla in Ujjain. 104. After asking leave, there in a spot devoid of moving
creatures he engaged in the kāyotsarga abandoning
activity of mind, speech and body. 105. Then the sun, like a majestic elephant that had broken
the tethering rope of day and had around it the golden chain of sunset, with oblique rays like the beast's
twisted trunk, dismaying the thronging crowds, 106. went up to the occident mountain by the path of the
firmament whilst in its wake the bees of night's newly
risen swarm shone as they moved. 107. Meantime cowherds returning to the city saw the sādhu
without a covering and, moved by compassion, 108, covered the muni with their garments intending to collect
those cloaks at dawn and went to their homes. . 109. Now outside Ujjain there lived a brahmin named Udaya
whose wife was Sedhanaśri. This brahmin every year 110. had a big yield of sesamum seed; therefore he was
commonly known by the nickname of Tilabhatta bestowed on him by the people. His wife was of
evil conduct III. and together with her sons she consumed the sesamum
seeds. Then she reflected: 'If the brahmin asks about the affair of the sesamum seeds then an answer
is to hand.' 112. Two things that are neither taught nor studied are there
in the world of living beings: the fighting of cocks
and the fertile wit of women. 113. Through such fertile inventiveness at the time of the
night watch when there was darkness in the four quarters she covered her body with the feathers of
many birds, and then 114. taking a platter and filling it with khādira charcoal she
made her way towards Tilabhațţa who was on the watch in the fields.

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144 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 115. Making a shrieking noise like a jackal and blowing on the
charcoal with her mouth she went up to him, and when
he saw her he was terrified. 116. Wretched man, to-day you shall cease to exist, I will
kill you, take a last good look at the world of the
living.' To these words of hers he replied: 117. Revered lady, moderate your wrath, I will do whatever
you say.' She replied : ‘If so then know that I am
the goddess Tilabhakşiņi. 118. Give me your sesamum seeds and let their name never
be mentioned.' Said the brahmin : This is a great
clemency'. 119. Then she went home but the brahmin was seized by a
burning fever. He made his way home with difficulty
and straightway expired. 120. She said : Very good', and had him burned immediately
with abundant heaps of hay and wood in the cemetery
near the grass-land. 121. Through the force of the wind the fire took hold and
then a spark fell on the clothes on the great sage's body; 122. but the body of the illustrious muni being because of the
kāyotsarga in a state of bliss indifferent to pleasure and pain did not stir when he saw them suddenly take
fire. 123. Her consort the moon having disappeared, the night laid
aside the girdle of the constellations and abandoned the necklace of the stars. Attractive because of her
garment of lovely moonlight, 124. speaking with lips the colour of betel from oft repeated
twilights and lotus-eyed, she cast herself, as it were,
into the western ocean which is her beloved. 125. When the hour of dawn arrived the cowherds came there
quickly and were grief-stricken to find the sādhu
Maņipati in that condition. 126. They said : Alas! Alas! A terrible thing has been done
by us all unwittingly; it is thus that by the power of fate a good action becomes a harmful action,

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TRANSLATION
145 127. and even a friend becomes a cause of descending calamities;
for the leg of the mother becomes a post for tying the
calf. 128. Now we will report to the disciple Jinadāsa that the
sādhu is in this condition for we know that he is active
in good works. 129. Here in the city there are five hundred Jaina temples
and in them he is solicitous in performing the pūja at
dawn, noon and sunset. 130. Their door-keys are kept with him and therefore among
the people he has received the surname of Kuñcika'. 131. Those cowherds told the merchant Kuñcika of the affair
of the sādhu and he went there with an oiled hide taking
his men 132. and had him brought to his house on the oiled hide after
making obeisance to him and asking permission.
Then he recounted to the sādhus what had happened. 133. They said: 'Disciple, what are we to do?' Kuñcika
told them : 'The merchant Dhanapravara has a
daughter Accankāriyā 134. and in her house she keeps Lakşapāka oil. Ask for some
and bring it here quickly. With it I will heal him.' 135. The sādhus said they would do so and at once went to
her house ; and she, greatly rejoiced, rose and made
obeisance to them. 136. She said: 'Tell me your business. The sādhus told
her and she bade a servant-girl : 'Bring me a pot of
the oil.' 137. Meanwhile in his court in the paradise of Saudharma • Sakra was extolling the virtues of Accankāriyā Bhattā:
Now listen, 138. because of her meritorious deeds she cannot even be
roused to anger by a god'. Then a god came to test her. 139. He caused the pot of oil' to fall from the servant girl's
hand by his power. A second one was broken similarly. Then getting up herself

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146
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
140. and taking a third pot she gave it to the sadhus full. The munis said: 'Lady, excellent and compassionate disciple,
141. for our sake this great offence of hers was committed, so do not say anything.' Greatly pleased she
142. replied: 'Reverend sir, having seen the fruit of anger here in this world, I am not at all angry.' The munis said: Tell us how.'
143. She said: 'Listen here in this city there is a merchant Dhanapravara with a very lovely wife called Kamalaśrī.
144. To them I was born after their eight sons, a daughter obtained by special devotion to a divinity and my parents bestowed on me the name of Bhaṭṭi.
145. Because my father declared: 'Let not anyone gainsay my daughter dear to my heart' I acquired the nickname of Accankariya Bhaṭṭā.
146. As grows the digit of the moon in the black fortnight so I increased in knowledge of many arts and arrived at a matchless youthful beauty like a royal palace of the king of love.
147. Many suitors came for me but my father would not give me to them. He insisted: 'I will give my daughter to the man who will not gainsay her.'
148. One day, attended by female friends and servant girls whilst going to the Jaina temple, I was seen by the minister named Subuddhi.
'Give
149. Carried away by passion he said to my father: me your daughter: I will do whatever you say.' Then my father said to him:
This is what I have laid down: I will not give my daughter to any man who transgresses any prohibition of hers'. When he agreed to this I was given to him. 151. He married me with great pomp and I went to his house. When he had done his work he would come home at the middle of the evening watch.
150.
152. One day the king asked the minister: 'Why do you go home quickly?' so he told him everything.

Page #160

TRANSLATION
147
153. What will she do when angry? Let us see this curious
point. With this idea in mind the king kept him back; he was allowed to leave at a later hour and
went home. 154. Seething with anger, I had bolted the door of the dwelling
house. Whilst I was asleep he arrived and called to me: 155. ‘My lady, like the Rohana mountain you produce jewels
but the jewels are virtues ; forgive this my offence
as I fall at your feet : I will not do this again. 156. The king held me back for a great while even though
I repeatedly made to go out. I have been brought to ruin, for being in the service even of a divinity takes
away all pleasure. 157. This is a death whilst the body is still breathing, a
burning without fire, a bondage without shackles, a soiling without mire, a great suffering without being in hell ; for to subject the good intellect of a man to the contumely occasioned by being in service is a
sixth major sin in addition to the other five. 158. Therefore be gracious upon my head, lady, for I am but
a kind of slave to you, and I will keep your prohibition
for I am like the remains of a god's sacrifice.' 159. As I gave no answer to him as he fell at my feet he again,
a second and yet a third time, spoke to me thus. 160. As I still gave him no answer he said: “This, my mis
fortune, I brought to my house with my own hands.' 161. Because of these words spoken in anger a fire flamed up
in me so I unbarred the door and, not heeding him, · rushed out. 162. I plunged into the aśoka grove and eluded my husband
who was close behind me. Emerging from there by a
wicket gate I set out for my father's house. 163. Then I was seized by robbers who said, brandishing sharp
swords and arrows: Wretched woman if you scream we will kill you.'

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148 TWO PRAKRIF VERSIONS OF THE MAŅIPATI-CARITA 164. Having sought refuge in a place where there was no
protection I was like a young deer overcome by fear of a tiger, with quivering eyes. They kept me in front
of them as I made my way outside the city. 165. With her ornaments our daughters will become rich, so
let us take them now,' so thinking 166. they seized all my ornaments and handed me over to
Vijaya, chief of the bandit stronghold of Simhaguhā
who became very affable. 167. He put me in charge of his mother and informed her:
'This woman will be mine: I intend to make her my wife.' 168. “My son, this casket of supreme loveliness has been
brought to you by a great store of merit from ascetic
practices accumulated in a former incarnation of yours.' 169. So saying she brought me to her house and said to me :
My dear, he is valiant, steadfast, determined, gentle,
and handsome in body, 170. possessed of fortune and virtue, and generous in giving
as should be the custom of royal chaplains; it is through your good fortune that he has appeared and
he will always do your command. 171. When a woman's husband is vanished or dead, has
entered the monastic life or is impotent another man · may take the position of husband : this is the tradition
in the world. 172. So my daughter, having arrived at the attainment of your
desire through the power of the ripening of previously
amassed karma, accept as husband this captain of men'. 173. I replied : 'Mother, do not speak thus; as a woman of
good family even if I lay down my life I will not have
contact with another man. 174. Even though the lust of life shall fade from my limbs
like sweat when the body is fanned I will not bring
two families into public disrepute. 175. In adversity find another husband : this is the popular
saying: in fact what can appear inedible to the extremely hungry?'

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TRANSLATION
149
176. As she could not overcome my resistance she said to her son: My son this woman from a good family will not accept another man.'
177. Then taking a whip he sought to master me but I would not comply. With a whirring sound he flogged me mercilessly till
178. I became like a kimśuka flower. Then his mother came up: 'You wretch, why are you carrying out such a merciless action?
179.
'If she will not have you why are you killing this girl? ' Then angrily she snatched from his hand the hide thong. 180. Like a fine doll made up only of clothes I lay unconscious, so she had me picked up by the servant girls and taken to her house.
181. She then restored me to consciousness by sprinkling water and fanning and caring for me and brought me back to health by massage and bathing and feeding.
182. Later the mother said to her son: 'Leave this woman alone : women of famous chastity are possessed of magical powers.
183. In a certain forest an ascetic well known among the people was carrying out austere religious penance in a grove near a lotus pool.
184. A crane flew up from the lotus pool onto a tree and voided its ordure on him once, twice and yet again.
185. The ascetic then looking at it, emitted a humkāra and it was at once turned to ashes and he became proud of the supernatural power won by his penance.
186. One day he arrived at Pāțaliputra and there he sallied forth deeming the whole world of no account in comparison with the ascetic exercises he had performed.
187. He went to the house of a very rich merchant where only after a long delay the merchant's wife Simhayasas came to attend to him bringing alms.
188. He emitted a humkāra and glared at her with eyes full of wrath. She laughed and said: The crane, yes,
but not I.'
I.

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150 TWO PRAKRIT VERSIONS OF THE MAŅIPA CI-CARITA 189. Astounded he asked : 'How did you comprehend this ?'
She replied: 'In the city called Benares 190. the potter Nāgasama will reveal this incident to you.'
He being curious at once set out for Benares. 191. In Nāgasama's house a suitable exchange of question
and answer took place. The ascetic asked the potter :
How did the lady 192. Simhayaśas know about the incident of the crane ?'
Then the other replied: 'Simhayaśas is a woman of
famous chastity, an excellent lay disciple. 193. By the excellence of her virtue she had acquired avadhi
jñāna relating to the three phases of time. One day. . you came to her house for alms. 194. Whilst she was fetching alms for you her husband who
had been out arrived; in preparing his couch and looking
after him 195. the time passed. Then taking the alms she went out.
You emitted a humkāra in order to burn her up but
she said : 196. "The crane was burned up thus by your supernatural
power but I am not burned up in the same way,
When you asked the meaning of this she sent you here'. 197. I have told you this incident as it happened. Through
adoration of gods and gurus through showing respect
to father and mother, 198. through compassion to living beings and similar virtues,
through aversion to the wives of others and through
yoga and avadhi-jñāna I knew of this story. 199. Reverend sir, nothing in this world is the result of family
or of birth or of dwelling in the forest. A virtuous life is the main thing, and then the avoidance of passion
and hate. 200. For the dweller in the forest may be of evil life, the
dweller in the township of virtuous life. Where there
is virtue there also is religion in townships or in cities.' 201. The ascetic said: 'My son, this is true, there is no doubt'
and taking leave of him went to his own abode.

Page #164

TRANSLATION
151
202. Women of famous chastity become endowed with similar
supernatural powers and thus not even when men beat
them can they be induced to accept the worldly life. 203. If somehow or other they are enraged they kill the evil
man just as the man who lusted after Saudāsa's wife
was killed by a puff of her breath. 204. King Saudāsa having established his son in the kingship
went into the forest accompanied by Queen Mrgadanti,
heedless of the world. 205. A lecherous man holding in his hands a very savage bow
entered that forest and espied Mrgadanti. 206. That man of evil conduct and evil intent tried to seize
her but she in her anger burned him up with an expira
tion of breath." 207. Then the bandit leader, his passion dispelled by his 208. mother's words, sold me for much money to the head
of a caravan of merchants who had come from the northern region and he took me intending to make me
his wife. Many times full of desire be besought me - 209. but I did not consent. Then for much money he sold
me to a merchant who had come from the Pārasa coast. 210. He too acquired me for a wife and many a time he talked
to me with persuasive speeches, sometimes civil,
sometimes harsh. 211. As I did not consent in the slightest to his addresses he
took me and fattened my body and drained off my blood. 212. Worms are produced in this; and with blood originating
from the bodies of the worms cloth is tinted and
becomes krmi-rāga. 213. . Bloodless, pallid in body, all my beauty lost, bearing my
body with difficulty I remained there. 214. Then my eldest brother called Dhanapāla by chance
arrived at the Pārasa coast from Ujjain on the king's
business. 275. With great difficulty he recognised me as I wept and,
giving much money to that wretched merchant,

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152
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 216. he ransomed me and brought me here to our parents and now that I am here I go every day to the feet of my husband.
217. Having taken on myself the obligations of a lay disciple and a pure vow of chastity for my life long, I shall not grow angry with anyone even when a great offence is committed.
218. My father procured this oil from the physicians in order to heal my wounds and bring back the colour to my body its name is Lakṣapāka.
219. Thus having experienced the magnitude of anger how shall I become angry, reverend sir?' Meantime the god from Saudharma suddenly became manifest.
220. He said: 'Bravo! Bravo! disciple, you have overcome anger. Sakra extolling the conquest of anger in the midst of the gods,
222.
221. cited as an argument your state of soul. Blessed are you and full of merit,' he said and as he went to his abode he created a rain of jewels and similar objects. The sādhus delighted by her supernatural power praised her virtue and went back to Kuñcika.
223. Handing over the oil they said: 'Disciple tell us what we are to do.' The disciple replied: 'Go to your own abode
224. Whatever else is to be done that will I do by means of an inanimate substance.' Then when the sadhus had gone he oiled Manipati
225. and by the potency of that oil his pain was assuaged and that sadhu conceived of himself as fallen into an ocean of ambrosia.
226. He was tended by the good disciple Kuñcika and in course of time became free of disease and strong in body. Then the rainy season arrived.
227. The rainy season, a king, black from the sin of killing many unhappy women through the sorrow of separation slew with arrows that were rain showers the hostile king, the hot season, that tormented the minds of men.

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153
TRANSLATION 228. Having the lightning as his emblem and creating with
very deep rumbling the sound of drums and cymbals he made the earth, like a love-agitated woman to
horripilate, as it were, with grass. 229. The earth, a young girl with mountains for hips, her
breasts swelling and giving pleasure to the hearts of men, had joy in union with the rainy season, her
husband. 230. Deciding that since the earth had produced many living
creatures he would spend the four months in Kuñcika's
vehicle yard. 231. Maņipati requested permission to dwell there and made
preparations to spend the rainy season. Now Kuncika's
son was called Jinadatta: 232. addicted to dicing and drinking and whoring he wasted
his father's money. So the merchant Kuñcika, being
frightened of his son, 233. buried a pitcher filled with money 'under the muni's
dwelling but his eldest son who was standing in the
distance caught sight of him. 234: 'Everyone knows these reverend sådhus: they are
always tranquil, unconcerned by the affairs of others;
they have no thought of earthly things; 235: the giving of instruction in the sacred doctrine is their
fitting occupation, so thinking he went in there when
the merchant Kuncika had gone out. 236. He dug up and took away all the money and then he
levelled down the ground and left it. Afterwards he
went about as he listed. 237. The reverent sage Manipati, devoting himself to standing
in silence and other exercises, spent the time absorbed
in meditation. 238. Then came the autumn, like one advanced in age, all pale
hued, the water with lotuses, the forest with kāśa, the firmament with clouds.

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154 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 239. In autumn in the lake covered with lotus leaves the swan
sleeps with his beloved, as it were, like an ornate
necklace bunched together within an emerald vessel. 240. In autumn in the water glistening with flowers and in the
firmament with its canopy of stars the solitary royal
swan contemns the loveliness of the moon. 241. Thus the reverent sage gradually passed through the
autumn time and he addressed Kuñcika, the disciple
of Jaina ascetics in these words : 242. 'The sugar-cane is outstripping its hedge; the gourds
are plump-bellied ; the oxen are full of vigour; and in
the villages the wind has dried up the mud. 243. The roads have little water, the earth has become baked
clay, the paths are trod by others, it is time for sādhus
to be on the move.' 244. Then said Kuncika : 'Do you want to leave me, un
fortunate that I am ?' The muni replied : 'Meetings
end in partings. 245. Then Kuñcika, the disciple of Jaina ascetics said to the
muni : Reverend sir, when shall I see your feet?'.
The muņi said : 246. 'Ascetics and birds and swarms of bees and herds of cattle
and autumnal clouds have no fixed abiding place.' 247. Kuñcika thought : 'The sādhu is getting ready to depart
so I will take a look at the stored hoard there.' 248. As he searched he found that spot empty; then suddenly
feeling faint (like one asleep?) he thought in his heart : 249.*This was known to the reverend sage and to me but not
to any third person, so I think it must have been taken
by this muni. 250. Alas, alas, this avarice has an ill result that a disciple
should harbour against such an excellent muni an
unmentionable suspicion. A prey to this thought 251. everywhere restless, imagining people everywhere to be
his enemies, he the miser did not find peace even for a moment.

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TRANSLATION
155 252. When his family and his household were at rest he was
restless ; full of doubts about everything, not for a
moment did he find tranquillity. 253. A dog gleefully gnawing a loathsome, stinking human
bone, wet with saliva, full of worms, devoid of meat and completely savourless, has no apprehension even if it sees the lord of the gods at its side; for a mean man does not reck of the worthlessness of his acquisi
tions. 254. Kuñcika said to Manipati: 'Reverend sir, my hoard is
not to be seen, who can have taken it?' The sädhu
said to Kuñcika : 255. Earlier I told you to concentrate your mind with good
intelligence, and not to hoard your wealth here, disciple.
I who 256. relinquished my kingdom and glory and everything,
indifferent in intention to friend and foe have stayed motionless as a post in your house and nothing of this
I heard. - 257. Though he hear much with his ears and see much with
his eyes, everything seen or heard the ascetic must
refrain from telling.' 258. Now the speeches exchanged between Kuñcika and
Maņipati and the sixteen parables contained in them
are summed up in two gāthās: 259. the elephant ; the necklace; the lion; the curlew; the
cripple; the bull; the domestic koil bird; the sisters;
the temple brahmin; Nāgadatta ; 260. the woodman; the mongoose ; the (hoard of ?) ivory; -
the lioness; the wolf; and the female ascetic shall be
the illustrative stories in the Manipaticarita. 261. Kuñcika said: 'I brought you from within the cemetery
and nursed you to health, but greedy for my money
you have become like the elephant calf.' 262. The muni Maņipati said: “Tell me, disciple Kuñcika,
who was this elephant calf whom you hold up to me by way of illustration ? '

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156 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 263. The layman said : Listen, there is in the southern half
of Bharata a river many of whose banks have been felled by blows from the tusks and trunks of forest
elephants, 264. resplendent with dense forests of campaka, aśoka, punnāga,
nāga, svarga and other trees 265. and diversified with herds of antelope, buffalo, wild boar,
lion, yak, hyena and tiger roaming in the forest and
with swans, cranes, warbling swans and other birds, 266. the Ganges; it is famed in the world because of Bhagiratha,
and its water refreshes the plump breasts of the Vidyā
hara women when engaged in bathing. 267. On its bank there lived an elephant, the noble lord of a
herd, with a terrible and towering body supported on
his seven limbs, and hostile to other elephants. 268. That leader of the herd used to kill the elephant calves
as soon as they were born lest they grew up to be his
adversaries. 269. The pleasure of physical contact has a great woe: in
herds the lords of herds do not want any other male
which is conceived in the womb of a beast. 270. There was in the herd one female elephant endowed with
intelligence; being pregnant she thought : he will
kill my calves; 271. mercilessly he has killed five of my calves, so somehow
or other I will save at least one of my sons.' With
this idea 272. falsely affecting lameness she walked lagging in the rear
and the lord of the herd though attached to her by
affection gradually left her behind. 273. For a day or for two or three days he would abandon her
going on ahead. She as she roamed saw an aśrama of
ascetics 274. Putting a bunch of grass on her head she went thither
at once and after making known that she had come for refuge she was hidden by the ascetics.

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TRANSLATION
157
275. And there she brought forth a calf resembling the moon and kāśa and jasmine; and to him the sons of the ascetics gave the name Secanaka.
276. After a few days the elephant cow went to rejoin her herd, and the leader of the herd consorted with her unsuspectingly.
277. Secanaka when he saw the ascetics water the grove of trees that formed their asrama with pots of water from the Ganges watered them too.
278. Playing various games with the sons of the ascetics as if they were loving parents and brothers he arrived at maturity.
279. One day he caught sight of that herd which had come there to drink water in the river Ganges and with the leader of the herd
280. he engaged in a combat and exulting in his strength killed him. The herd accepted him and then he thought in his mind that
281. he had been reared there in the asrama by his mother through a stratagem, and some other cow might do likewise, so he destroyed the leaf huts.
282. The ascetics were enraged with the elephant Secanaka; and taking flowers and fruits they went to the court of Śrenika.
283. The king received them with consideration and asked them the reason of their coming. They replied:
Your majesty, on the bank of the Ganges there lives a gandha-hastin.
284. called Secanaka. Your majesty, he is worthy of your divine feet if you are able to capture him.' Then many men were sent
"
285. and going there with much equipment such as elephant cords and lutes to accompany singing, by slow degrees they captured him and brought him and showed him to the king.

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158
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 286. He remained in a sorry plight bound to a tethering post and accepted sweetmeats but then begging for his former food ate different kinds of grass.
287. That sal tree torments the elephant who has left the Vindhya mountain and tethered to a post he takes grass, his eyes filled with tears.
288. The ascetics coming there to the city addressed him mockingly Secanaka, how pitiful your plight is now.'
:
289. Breaking the tethering rope under the influence of rage the elephant ran off. He killed the ascetics and then went to the bank of the Ganges.
290. Accompanied by his army King Śreņika at once pursued him. Then the elephant's tutelary divinity spoke these words to him:
"
291. My son in a former existence this karma was imposed on you that you must of necessity become the riding animal of this king
292. Therefore go yourself and adorn the tethering rope so that you may be greatly honoured by the king and may obtain a diadem.
293. Then he at once put into effect this advice of the divinity and going to Rajagṛha himself stood over the tethering post
294. There abiding by the command of his divinity he was established by King Śreņika as lord of the elephants and received abundant food of the best.
295. The rest of the story has been told incidentally. Just as the elephant ended by killing those ascetics who had sheltered and reared it,
296. so you, reverent sir, an intelligent being, have become devoid of intelligence and have now therefore given way to greed for my money.'
297. The muni said: 'It is not fitting for munis to commit theft. Have you not heard of the munis Siva, Suvrata, Dhanada, Yaunaka and Susthita ?.

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TRANSLATION
159 298. Said Kuncika : 'Reverend sir, tell me who were those
munis who did not commit theft ?' Then the muni
said : Listen 299. There is a country called Magadha whose excellences are
sung by the bards and which is the meeting-place of those who seek the aims of existence, kāma, dharma
and artha. 300. In it is a famous town called RājagȚha resembling a
celestial city whose water receptacles, in which the
water never dries up, dance with jewels. 301. There dwelt a king Śreņika who had set the likeness of
the lord Mahāvīra on the palace of his heart and who
gave abundant largesse at the wishes of his people. 302. He had two wives, the very flower of his harem, as rich
in the qualities of elegance, beauty and youth as the
Rohana mountain is in jewels. 303. One was Queen Cellanā, daughter of the king of the
Cedis who was an ornament of the Haihaya race and the second whose name was Nandā was a merchant's
daughter. 304. Queen Nandā's son was Prince Abhaya endowed with a
pure intellect, very experienced in the use of concilia
tion, dissension, punishment and bribery. 305. His intelligence quickened by the seventy-two arts, he
was engaged in promoting the welfare of his father's
kingdom and harem and other affairs. 306. One day whilst making a tour by stages the lord Var
dhamāna surrounded by a crore of gods arrived at
the city of Rājagsha, 307. and having marked off a purified enclave in the caitya of
Guņaśīla, accompanied by a numerous band of ascetics,
he made a samavasarana for the benefit of living beings. 308. Then the vāyukumāras removed the grass and wood and
a meghakumāra sprinkled it with scented water 309. and the gods laid an attractive perfumed surface of
jewels and gems and gold of diverse forms all around to the distance of one yojana

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jyou
160 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 310. and to carpet it they distributed all around a rain of
flowers of five hues, originating from land and water
and expanding into divine blossoms. 311. They constructed archways at the four points of the
compass ornamented with gems and gold and jewels and shaped like the emblem of Kāmadeva with images
of sal wood and chattras. 312. Then the chiefs of groups of gods built three excellent
walls inlaid with jewels and adorned with a coping of
gems and gold. 313. These three walls were designed, the inner one of gems
by the vimānapatis, the middle one of gold by the jyotişapatis, and the outer one of silver by the bhavana
patis. 314. The doors ... ; their copings were covered with gems,
silver and gold and their archways bore emblems and
banners. 315. All around they set up great pots of incense with a per
fume of mixed agallochum and olibanum. 316. The gods falling at the feet of the Tīrthankara made a ,
long drawn-out lion's roar with their sonorous voices. 317. The townsfolk of Rājagļha quickly bathed and anointed
and adorned themselves and then with a joyful murmur
resembling the sound of the ocean 318. came to Guņaśīla in order to worship the Jina Mahāvīra.
When they saw the three chattras they made a fivefold
reverence 319. and a three-fold circumambulation and having wor
shipped went to a suitable spot and sat down. Having
joined their hands in salutation they waited on the Jina. 320. King Sreņika accompanied by his harem, sons and atten
dants, divesting themselves of swords, chattras, steeds,
diadems and camaras, 321. worshipped the Jina Mahāvīra and sat down in the north
eastern region. To this assembly of mortals and gods
and demons the sovereign Jina 322. expounded that divine religion that realises abundant

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TRANSLATION
161 323 bliss like a tree whose root is righteous conduct, whose
branches are thickened at the base and firmly attached to the primary qualities, whose trunk is very pure virtue, whose leaves, always green, are the manifold abstentions, whose flower is fame and prosperity, whose fruit is incomparable bliss and whose source of
water is pure faith. 327. Meantime a leper suddenly seated himself at the feet of
the Blessed Lord and after worshipping him let his
body exude pus 325. and besmeared with it the two feet of the Supreme Lord.
When Sreņika saw this his heart turned to anger
and he thought : 'This great sinner 326. who thus sprinkles the Jina Mahāvīra, the great engendrer
of the three worlds, with the pus from his body must : be punished, but here in the samavasarana .327. even enmities that can provoke disastrous incarnations
are assuaged, therefore I will surely have him punished
by my soldiers when he goes out.' 328. Meantime the Jina sneezed. The leper said: 'Die '.
Then Srenika sneezed : and he said : Live' 329. But when Abhaya sneezed he said: 'Either live or die.'
When Kālaśaukarika sneezed he said: 'Neither live
nor die.' 330. Exceedingly angry with him King Sreņika said : How
dare you say 'die' to the great Jina, the beloved of all
living beings of the world ?' 331. Seeing the leper get up the king made a sign to his men
and they went after him with swords in their hands 332. with the intention of killing him, but the leper rose up
into the sky and the men reported to the king every
thing as it happened. 333. Having adored the Blessed Lord the king asked: Who,
my lord, is this leper ?? The Blessed Lord replied : 'He is not a leper but a god.'

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162 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 334. If so then why does he besprinkle your feet with the
pus from his body?' The Blessed Lord said : 'Listen
and give attention. 335. There is a country called Vatsa, where festivals of various
sorts are held and where the people are made happy by constant entertainments, the ornament of the
Madhyadeśa. 336. And therein is a city Kaušāmbi resembling a girl with
breasts like golden pitchers; it is resplendent on the earth like an upright post at the confluence of the
river Jumna, 337. by its greatness a Lankā, by its wealth of pleasures a
Dväravati, by its charming aspect an Uttarakurukşetra,
by its riches an Alakā. 338. There ruled a king Satānīka of incomparable and im
measurable might who had succeeded in overcoming the armies of others and who had a hundred gleaming
lines of array - 339. He was a tree to the birds that were his suppliant people -
and like Simhaladvipa a mine of jewels that were spotless virtues; by the manifest fire of his valour he
consumed the hostile hosts. 340. There in that city there dwelt a brahmin named Sețuka ;
he was stupid and illiterate and had not studied the
śruti and śāstra. 341. There was the seal of poverty on his head, he was addicted
to pleasure and he had a knowledge of dancing. When
his wife Somadevā became pregnant 342. she said to him: Now I am about to give birth and
shall need maintenance, so earn some money.' He
said : What I am to ask for ?.' 343. She said : Garland the king aright with flowers and
fruit: you will not be prevented from entering and he
will be pleased and give you something.' . 344. The production of sugar cane, the ocean, the cultivation
of grain, all these result in the attainment of riches in one day and so does the king's favour.

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TRANSLATION
163 345. So he garlanded Satānīka with flowers and fruits and
passed his time expecting to receive money. 346. Now in Ujjain there was a king called Pradyota and he
came against King Satānīka with his army. 347. Having crossed the Jumna and encamped his army in
the area south of the city he harried the country. 348. Out of fear of Pradyota Śatānika crossed the Jumna
and went into the wild northern area by the river bank. 349. The king remained there and cut off the ears, noses and
lips of King Pradyota's people when they went in
search of water, grass, wood and so on, 350. whilst with his own men he prevented the entry of grain
and other supplies into the camp. Pradyota was worn
out and fled by night. 351. He was recognised by Sețuka who had gone to get flowers
and reported this to his own king who was pleased and
said : You, good sir, what shall I give you ?' 352. He replied: 'I will ask my wife before making a request.' . He came home and asked his wife who reflected : 353. When he has obtained great wealth he will certainly
scorn me since men when they are influenced by a
position of authority become blind.' 354. So she said to her husband : 'Demand food from the
best kitchens and a dināra and a perquisite every day :
do not bother about anything else." 355. So that temple brahmin apprised King Satānīka who
agreed to his words. Every day he 356. ate in the best kitchens and received a dīnāra and a
perquisite. Then the principal functionaries and the
others thought in their hearts : 357. “This man is highly esteemed by the king; let us then
win him over by showing him respect and by gifts.' So they gave him clothes and ornaments and similar
things. 358. He became extremely prosperous and endowed with sons
and other progeny and had a lofty mansion erected in the sight of the people.

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164 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 359. He would eat the alms out of greed and then vomit what
he had eaten and the food was not digested; and so he
became a leper through disregard. 360. The man who disregards an illness, an evil-natured
friend, an enemy or a wife of bad conduct later falls
into piteous misery. 361. Suffering from leprosy he oozed pus and blood continu
ously. Then the leading men informed the king :
Your majesty, 362. he is suffering from an infectious disease and is loathsome
even from afar; therefore sir, for him to eat in the
best kitchens seems extremely repellant. 363. By touching of pots and pans, by vomiting and by eating
and sleeping together there is contagion of diseases.' 364. With the king's approval the notables said to Sețuka :
You remain in your house and send your sons to the
king.' 365. He accepted their advice and sent his sons everywhere.
In the course of time they began to intimidate their
father. 366. Afterwards they had a hut built for him outside the house.
separated from his sons and daughters-in-law. 367. He began to think : . They have attained prosperity
through my wealth and now they scorn me. 368. Bulls ungratefully smash in with their horns the banks
of streams from which when thirsty they draw water. 369. The Pulindas dig up the roots of the very palāśā tree
from whose leaves they get food, from whose flowers
garlands and from whose bark perfume. 370. Self-conceited and ungrateful the lotuses mock that same
moon by whose grace they were made to expand. 371. Similarly the Sabaras burn the Vindhya mountain thanks
to which they have been exempted from excessive heat;
contact with the wicked is perdition. 72. I will make them tear themselves with their own nails,
I will make them fall into great misery. So he called his sons

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TRANSLATION
165
373. and said: 'What sense is there for me in living when I am in this condition? So bring me an animal at once and tie it here
374. so that I make an offering with mantras and may offer it to you; then cook it and eat it for this is our family tradition.
375. Then after living as a hermit I will abandon this life.' That shameless family fetched a goat and tied it in a pit. 376. He gave it continually the leavings of his food and drink and even made it eat the discharge from his body.
377. He used to pull out its hair and examine it until it had become leprous; then he offered it to them and they killed and ate it.
378. The bodies of all of them then became infected with the disease of leprosy whilst Seṭuka arose and went into the forest.
379. Being thirsty he drank somewhere in a pool, water 380. fouled by the bark, leaves, flowers and fruit of bibhitaka
and other trees and by the heat; and being averse to life and desirous of release from it he went on drinking the water. Within a few days his leprosy passed from him.
381. When he came back home his family asked him: 'How has your leprosy gone away?' the brahmin replied: 'It was removed by the gods.'
382. He looked at his family diseased by an oozing leprosy : and said: 'You are experiencing all the fruit of contempt for me.'
383. They asked: 'Did you infect us with this leprosy ? He replied: Yes'. Then the people cried: Shame upon you'.
•
384. Greatly condemned by the people he went from the city of Kausāmbi to Rajagṛha and entered the city gatekeeper's house
385. who said to him: Stay with me and I will provide.' So he used to give him the oblation offered to the yakşini of the gate,
M

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166 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 386. and this he would eat. One day, continued the Jina,
I arrived here and held a samavasaraņa in the caitya
of Guņaśila and the people sallied forth. 387. Making a vow that he would worship me the gate-keeper .. came to my presence leaving Sețuka to remain at the
gateway ; 388. and whatever loaves and other eatables had been put before
the yakṣiṇī heedless of his own life he ate them all up 389. until he had satisfied his hunger. No sooner had his food
arrived as far as his throat than leaving the gateway
he moved about thirsty and thought : 390. Blessed are the living creatures whose home is in the
water, that pass their time immersed in the water.' Then, the stab of colic coming on him, he died tormented
by the pain of harassing thoughts. 391. He next became a frog in an amply full tank here
in RājagȚha, and being immersed in the water he
disported himself to his heart's content. 392. One day whilst on a tour I again came here to this city
and the people who had come to the tank for water
were saying: 393. Move quickly, let us worship the Blessed Lord, the
Tīrtharkara who is praised by gods and demons. The
frog thought in his heart : 394. "Where did I hear of the Tīrthankara ?' and as he thus
reflected he obtained a recollection of former births and
saw the whole of his former existences. 395. Whilst he was moving along the road absorbed in devotion
in order to worship the Tīrthankara I was coming
after accomplishing an intense meditation. 396. Meantime King Sreņika surrounded by every pomp was
on his way to worship me. One of the horses 397. struck that frog with its hoof and as he was engaged in
an auspicious meditation he was reborn in Saudharma as one of the dardurānka gods.

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TRANSLATION
167 398. He attained to paryāpti and saw the manifestation of --
his body and was astonished. He had an intuition of
his former existence and knew this by avadhi-jñāna. 399. 'Aforetime I did not praise the Blessed Lord; now will
I praise him going of my own volition,' so thinking he
set out, but Sakra said these words : 400. “The devotion of Śreņika is fixed on the Jina Mahāvīra
and on no-one else.' So the dardurānka god was
commissioned by the gods to test 401. your devotion. He came and transformed himself into
the semblance of a leper in order to delude your eyes ; :
and coming up to me 402. sprinkled my feet with gośīrşa sandalwood. You ima
gined he was besprinkling them with the purulent
discharge of leprosy'. Then King Śreņika said : 403. When you sneezed my lord, why did he say: die ?'
Said the Jina : 'He spoke these words of devotion to
me as an expression of the real truth: 404. 'why, blessed lord, do you remain in the cycle of trans
migration ? Go to utter nirvāṇa'. To you, king,
he said : 'live', and now listen to the grounds for this. 405. Whilst you are alive you enjoy comfort but when dead
you will have great misery in hell, so live, he enjoined
you. For Abhaya both fates are proper. 406. Whilst alive he enjoys comfort and when dead he will go
to supreme bliss in heaven. So he expressed both
wishes in respect of Prince Abhaya. 407. But he who whilst alive slays many living beings will die
and go to hell : so he said to Kālaśaukarika 'neither
live nor die.' 408. Hearing this the king's heart was filled with sorrow and
he said : With you as my lord shall I go to hell ? ' 409. The Blessed Lord said to the king : Your life was afore
time bound to hell, nor am I your lord, therefore abandon infirmity of will.

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168
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 410. Wipe away the tears, Śreņika, as one who maintains a very pure righteous conduct, you, rising from hell into Bharata, will in the utsarpiņi era
411. be the first tirthankara, the lord Śrīpadma.' At these words he was horripilating like a dhārā-kadamba when rain falls from a cloud.
412. Again worshipping the Jina he asked: 'Is there any means by which I may avoid going to hell?'. The Blessed Lord then said:
413. 'If you make the chief cook, the brahmin woman Kapilā reverently give food and drink to the sadhus and adore them in heart
414. or if you prevent Kālaśaukarika from killing buffalo even for one day then you will not go to the hell world.' 415. Then having worshipped the lord the king set out for the city. Suddenly in a pond lying by the edge of the road to the city he saw
416. an acolyte catching fish and had him called to his presence, saying: 'I will give you something to make up for this, cease from this evil task.'
417. Then as he entered the city he saw a Jaina nun big with child roaming about the market and calling her he took her to his house.
418. From fear of opprobrium falling on the Jaina religion he himself took care of her giving her employment in his household. Then the darduränka god became manifest there.
419. Tossing his loose ear-rings and wearing ornaments fashioned to his own inclination the god stood forth, possessing an excellent and resplendent body, and said:
420.
421.
'Blessed are you, king, in that even the gods in their abodes of paradise praise and esteem your virtues with increased zeal for virtue.'
'Gods are not seen without reward; this is a phrase widely current in the world. Therefore I accept this necklace and these two spheres,'

Page #182

TRANSLATION
B
169
422. replied Śreņika and the god made his way to his paradise
whilst King Śreņika went to see Kapilā.' 423. He spoke to her in a conciliatory way: 'Show reverence
to these our gurus and give them gifts of food; I
will give you whatever you ask.' 424. She refused and said: 'Even if I die I will not thus adore
them.' To Kālaśaukarika he spoke with vexation
shouting : 425. My son, abandon this practice : I will give you at once
whatever you ask for.' The latter refused and said :
Many people are pleased with me.' 426. Now the cruel Kālašaukarika had a son called Sulasa
who through the efforts of the minister Abhaya had
become an excellent Jaina lay disciple. 427. Śreņika realised : ‘These two are not predestined to
enlightenment and will not accept the Jaina faith, just
as objects dyed with red lac will admit no other colour. 428. The carnivorous Kālasaukarika will kill five hundred
buffalo and incur a hell life in the seventh mansion, 429. out of compassion for living beings his son had removed
to a distance the five hundred buffalo but he knew of
this by vibhanga-jñāna 430. He sent for them and killed them and having become
self-conceited in sin he suffered from sixteen diseases
and afflictions: asthma, cough and so on. 431. And here in this life his sense perceptions became inverted. 432. He thought that an evil stench was a perfume, filth
divine food and a heap of thorns cotton wool. His son recounted this to Abhaya who being endowed with
intelligence, said to Sulasa. 433. 'Through this, this very sinful man suffers hell-like
misery and a delusion has arisen in the field of his
senses, 434. so let him have whatever corresponds to his inverted
perceptions.' Sorrowfully his son gave him filth and he imagined it to be sandal-wood perfume.

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170 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
435. The water of a drain he thought to be pure and fragrant and drank of it; he ate food that was unpleasanttasting and putrid, imagining it to be the best ;
436. and a heap of thorns he believed to be the finest cotton wool. Then the wretched man died and went to the Apratiṣṭhāna hell of the seventh mansion.
437. When the worldly funeral had been celebrated the people said to Sulasa: Accept your father's place,' but he, being afraid of sin, refused to.
438. The people of his household said: 'We will share whatever sin you wish and will take it upon us: kill one buffalo with your own hand
439. the remainder of your retinue will kill the others.' Then said Sulasa: Bring me at once an axe.' It was brought by the people of the house.
440. Taking it Sulasa cut his thigh and fell on the ground weeping; he said to his household: Take this pain and share it.'
441. The people said: 'How can another's pain be taken ? ' Then Sulasa said: 'How can sin which is the cause of reincarnation in hell be taken over from one's household?
442. Whatever act, profitable or pernicious, a living being does here in this existence, he himself enjoys its fruit in another world.
443. Therefore do not, a prey to passion and hate, kill innocent creatures, do not go to an existence in hell, extremely terrible and full of misery throughout.'
444. Then Sulasa having enlightened the people of his household pursued the peerless religious duty of a disciple that is rooted in righteous conduct.
445. The necklace with the eighteen links was for Queen Cellana, whilst to Nanda Śreņika gave the two circular spheres.
446.
'Am I like a child that you give me a child's plaything?' she exclaimed in anger and hurled the two spheres against a pillar so that they were broken.

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TRANSLATION
171 447. From one there emerged two earrings and from the other
two cloth garments. Queen Cellanā demanded this
but King Sreņika said : 448. “As you were the one I loved best I gave you the god's
necklace whilst to her I gave this plaything in con
descension. 449. By her deserts the earrings and clothes came out of it
when it was broken; how is it right for them to be
taken from her and given to you?' 450. Again Cellanā said: 'If you do not give me these I
shall die.' The king said : Do as you like.' 451. Hearing the king's harsh words Cellanā got up in a rage
and climbed to a window of the lofty upper storey. 452. as she was letting herself go she heard an altercation
down below between the rider of the elephant Secanaka,
and his wife Magadhasenā. 453. 'Let me just listen to their excited conversation after
wards I will leap off' so thinking she stood there and
listened carefully. 454. Magadhasenā said to her husband in the Māgadhi dialect
the characteristic of which is that the 'r' is pro
nounced I': 455. “My dear, there is a great festival of the courtesans in the
city, when adorned each in her finery, they 456. will go to the park. So give me the campaka garland,
the ornament of the elephant Secanaka so that I may
have the first place among them'. 457. The rider of the gandha-hastin Secanaka replied to her :
'Darling of my heart, the king will certainly be enraged
with me.' - She said : 458. If you do not give me the campaka garland for the
courtesans' festival here in lovely Rājagpha thronged with men and women then in your arms I shall abandon
my life.' - Then, acting at the instigation of the elephant rider,
the elephant groom who was surnamed Cila said :

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172 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 459. 'A fish does not live long on land, a flame does not burn
for long when it falls into the water, a frog does not croak for long when hit with blows from a stake : so
why do you wish to destroy us ?' -- She replied: 460. “The fish must live, the flame must burn, the frog must
croak, sooner or later the initiation must be taken. 461. If you do not give me this campaka garland ornament,
starred with excellent head-jewels and resplendent with a string of pearls then in your arms I shall abandon
my life.' – The elephant groom said : 462. 'A very thin thread will snap, a branch when bent will
break and a wife who speaks thus brings misfortune
to a good man.' - Magadhasenā said : 463. Not every thread that is thin snaps, nor does every
branch break nor does every wife bring misfortune
because she thinks that a good man is a bad man. 464. If you do not give me the campaka garland, etc...'
- The groom shook the elephant rider saying: 'You bad man.' 465. Charioteer, why do you waste words ? When the castor
oil plant is greatly bent it breaks but it does not give :
such is the nature of bad trees and plants.' - She said : 466. What is faulty only in name is not pernicious in every
part : a castor-oil plant is useful ... 467. If you do not give me the campaka garland for the courte
sans' etc. . ...' — Then the elephant groom said : 468. Gardener, why do you bother about the nim tree ?
What you are watering will give bitter fruits for that is
the nature of bad trees and plants. - She said: 469. What is not utilisable in one place why should it not be
suitable elsewhere ? A nim fruit when spoiled is used for medicinal purposes.

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TRANSLATION
173 — Again she said :
---- 470. If you do not give me the campaka garland for the cour
tesans, etc..... - Again the elephant attendant said : 471. Whoever digs up the roots of a tree whose flowers and
other products he eats and under whose protection he
dwells is of a swinish nature. — Magadhasenā said : 472. The man who thieves from one person may be the pre
server of the property of another : not every man who
destroys a tree is in every way like a pig. . 473. If you do not give me this campaka garland ornament,
etc.... - The elephant attendant said: 474. You will not bathe in the water of the Māgadhī, you will
not drink its water, you will not amuse yourself on the Vaibhāra mountain : in short if you cease to exist
what will there be ? 475. Gold becomes pure when beaten, when beaten clothes
become clean, drums when beaten give forth sound,
when beaten women become obedient. 476. The elephant rider said: “There are hundreds of women
for me, if you do not put this advice into effect you
will die without having any pleasure.' 477. the elephant groom said: 'He whose mind will not
respond to his own interest when people talk to him of his interest is brought under control by burning just
as the palāśa tree was burned by the brahmin.' 478. The elephant rider asked : 'Who was this brahmin,
good sir, whom you referred to in my presence ?'.
The other replied : 'Listen attentively: 479. In a principal city of the northern country where there
were no palāśa trees dwelt a brahmin and on one
occasion he went 480. to a village where he saw a paláša tree resplendent in the
pride of spring, bearing flowers like the nail marks of Kāmadeva

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174 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 481. Astounded in mind at seeing it he took seeds of the
palāśa tree, went to his own town and sowed them in
an excellent garden. 482. He watered the plant again and again until it had become
a big tree, and still he did not cease watering it, being
eager to have the flowers. 483. But watered in this way it became delicate and put forth
many shoots yet did not flower, so in a rage he kindled
a fire at its root. 484. and it matured into a tree and this palāśa tree at once
flowered. In just the same way how is this woman
to be won by men who are intent on being conciliatory? 485. Moreover because of her inborn nature even though
repeatedly persuaded she does not heed her own interest.
Do not listen . We shall follow each of us his own interest. 486. He who furthers his own interest also furthers his neigh
bour's and is greatly esteemed like the goat to which
King Brahmadatta gave the jewelled necklace. 487. The elephant rider then asked: Who was this king
Brahmadatta ?' The groom then replied, whilst
Magadhasenā listened : 488. In the city of Kampilla which is like a tilaka for the
women who are the glory of the Pañcāla country there was a king Brahmadatta, lord of the six regions
of Bharata. 489. One day he went out from the city to exercise his horse
and, being carried away by the animal found himself
in a great forest. 490. The horse grew exhausted and stopped and by following
the track of its hooves the troops followed him and
brought him back to his city. 491. At night in his dwelling house the king was asked by his
principal queen: 'How did the horse run away with
you and what happened to you, pleasant or unpleasant?' 492. The king said: 'Listen, my queen, the king of the Yavana
country sent me a splendid horse, distinguished by its beauty and lucky marks.

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i
blue utbe
TRANSLATION
175 493. I mounted it and quickly set it galloping on the horse
track; then when I touched it with the whip for a
trial of speed 494. . . . at breakneck pace that horse bore me into the
forest quickly drawing me away from my troops. 495. Alone I went there, fearless in heart, into the terrible
forest with its various trees and lianas and thickets,
full of hordes of various wild beasts. 496. Having by then penetrated far into the forest the horse
was exhausted by thirst and so was I ; accordingly
I set about searching for water. 497. Then I saw an extensive lake, its surface covered with
lotuses and water-lilies and frequented by various kinds
of water creatures and many birds. 498. which was always a-flower—with splendid red utpalas in
the twilight, with kumudas in the moonlight and with
blue utpalas in the ... 499. It resounds as it were with the humming of bees and
chants with the voices of swans and in the wind dances
as it were with hands that are the leaves of lotuses. 500. Having watered my horse in the lake and tied it to the
root of a banyan tree by its brink I went down to it
to bathe. 501. I drank of its waters pure like the hearts of good men,
cool like the discourses of reverent monks and salutary
like the Jaina doctrine. 502. I bathed and as with my whole body refreshed I emerged
from the water, I saw a very lovely Nāga princess. 503. And seeing that girl with her delicate hands and feet
like the royal abode of the monarch whose emblem
is the dolphin I thought to myself : 504. Neither in a dream nor in a sculpture nor in a painting
nor in many tales did I see or hear of another woman
so beautiful 505. Was this lovely and delicate woman endowed with all
qualities and fashioned with all reverence made by the creator from the quintessence of everything ?

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176
TWO PRAKRIT VERSIONS OF THE MANIPAгI-CARITA 506. Her beauty must I think have been wrought by all the gods from the essence of the apsaras in order to astonish the world.
507. As she walked the sound of her anklets and her bracelets as they were jerked by the force of her movement would perturb even the minds of munis.
508. Whilst I was thinking thus about that girl who was a drug to delude the mind there descended from a neighbouring banyan tree
509. a blunt-nosed snake, and the girl transforming herself into a female snake lay with it, enjoying her pleasure indifferent to shame.
510. Then I thought: Shame on women who are so given up to illusion that one who is beautiful and of good family should lie with a blunt-nosed snake.'
"
"
511. Then again I reflected: I am a king and it is my duty to protect the good and punish the wicked so
512. I will punish these two who are committing an offence. Then I lashed them with blows of the whip and only ceased when my anger had abated, and neither one of them was visible.
513. So I had learned that this blunt-nosed snake of the race of the vyantaras sometimes lies with this lovely Nāga
woman.
514. At that juncture my troops arrived following the track of my horse's feet and I came back here safely, my lady.'
515. A Nāga prince of handsome aspect, radiant like the rays of the sun, illuminating the ten quarters of the heavens, his body adorned with celestial ornaments (stood there.)
516. He said to the king: 'Hail, King Brahmadatta, mine of virtues, I am the husband of the Naga woman you saw in the lotus lake.
517. She was the one whom you whipped there and weeping loudly she came to me and said: 'My lord, I
A

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TRANSLATION
177
518. had gone away from you into the Bhutaramana forest to the abode of the yakṣini Ladhikā for the sake of your offering.
519. I bathed in the lotus lake and whilst I was bathing there King Brahmadatta came along carried away by his horse.
520. And there in that spot he repeatedly made advances to me, my lord, but I replied: I want no man but my husband.'
521. Then he grew angry and kept whipping me with a crackling sound. Somehow or other through your grace I made my escape more dead than alive.'
522. After hearing what she said I came here in burning anger thinking: To-day this inhabitant of earth will cease to exist here.'
523. Meanwhile when you were asked by the queen what had happened to you in the forest I paid careful attention
524. and I understood from what you related to the queen all my wife's actions. Pardon me this my fault.'
525. The king said: 'What fault is yours, the disposition of whose heart is very pure? The fault is that of this deceitful woman.
526. Her mind is as unstable as the ears of an elephant, her behaviour in love is as unsteady as the lightning's flash; she will make a man believe whatever her mind lists.'
527. The god replied: An encounter with a god is not without fruit, so choose a boon.' Then the king said:
528. I revel in the wealth of elephants and horses and chariots which are the glory of the six regions of Bharata; yet indeed the encounter with a god is not in vain so I ask
529. that in my country adultery, theft and poverty, untimely death and famine should not exist.' The god then said:
530. King, this is typical of a man who is bent on doing good to others, bravo! bravo! but choose some other boon, king.' The king then said:

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178 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 531. 'I would like to understand the speech of creatures that
have bodies and are born from embryos.' Again the
god said: I have granted you a great boon, 532. you will understand but if you reveal this to any other
person your head will at once burst into seven parts.'
Having said this the god went to his abode. 533. One day whilst the king's toilet was being attended to
in the massage room his tame koil bird spoke thus to
her mate: 534. My lord, fetch me some sort of ointment from among
the king's unguents, and I will remove the weariness
of mind and body.' 535. The male koil bird said : ‘Am I weary of life?'. Under
standing their conversation the king laughed. 536. Then the queen asked : Why did you laugh, my lord ?'
and repeated the question with insistence but the king
would not in any way reply. 537. She said : If you do not tell me I shall certainly die.'
Then the king replied: 'Whether you die or not I
shall assuredly die if I tell you '. 538. She did not believe the king and said: “Tell me in
order that we may both die at the same time.' Then
the king yielding to his love 539. had a great funeral pile built in the cemetery with the
finest timber, and said : When I have gone there I
will tell you the cause of my laughter.' 540. Having bathed and anointed his body he mounted an : elephant together with the queen and went out from
the city after distributing largesse to the people. 541. People meeting in the bazaar and at intersections of three
and four roads and on the terrace roofs were saying:
'For what reason does the king want to die? ' 542. whilst others would reply: 'He is to reveal something
to the queen and after that he will die.' Then the king went outside.

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TRANSLATION
179
543. Now there was a herd of goats there and a female who was in kid said to her husband, a good he-goat : 'Remove my pregnancy longing
544. by giving me one sheaf from the load of reaped barley.' He replied: This barley, my dear,
"
545. is fodder for King Brahmadatta's horses and if I were to take even one straw of it I should die.' She replied: 'If you do not fetch it I
546. shall at once die.' He answered: If you want to die then die I shall live and have other wives.' 547. She continued: This king, my lord, is dying for the sake of his wife, you are unloving and inconsiderate, shame on such a man.'
548. Again the he-goat said: 'He is a fool, this king, who is going to perish for the sake of his wife. Are there not other women?'
549. Comprehending the nature of their remarks and replies King Brahmadatta thought: 'Why should I abandon life which is hard to attain, for the sake of a wife?
550. By nature he is a beast, but I also by infirmity of reasoning am a beast'. Straightway he threw his golden garland on the neck of the goat
551. Then turning back the king arrived at his palace and said: 'I am not dying; you do what you like.'
552. Then too the queen herself turned back from death. So you, elephant rider, just shake off this woman:
553. let her do what she pleases, there will be other women for you.' Hearing this Queen Cellana thought: 'What the elephant groom says is right;
554. if I die alone what will that have meant to Śreņika? There are many other fine women for him.
555. As I have not carried out austerities I shall if I die go to an evil fate.' Thus she refrained from death and passed her time with pleasure to herself.

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180
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
556. Kuñcika, that necklace was broken by the queen as foretold. The king was aware of what had been said previously:
557. that if anyone put together and repaired the necklace the first time it was broken, his head would straightway burst into seven fragments.
558. Then the king had a proclamation made with the drum in Rājagṛha: 'Whoso puts together the necklace with the eighteen links, to him the king
559. will give a lakh of money': then an aged jeweller afflicted with poverty thought in his heart with clear intelligence:
560. Even death from the mending of the necklace will have a beneficial result through enriching my sons.' So he touched the drum and this was reported to the king
561. who had half the lakh of money given to him assuring him he would receive the remainder when the necklace had been mended.
562. The king handed this necklace to the jeweller who, choosing a part of his house where there was no move
ment
563. and the ground was level, twisted a very slender thread into the necklace and smeared the ends with honey and ghee.
564. Then he dropped them and left them near the apertures of the jewels of the necklace; and because of the odour of honey and ghee a very tiny ant at once
565. entering the interstices in the row of jewels and seizing the ends of the thread emerged again with them and so the necklace became complete.
566. Having joined all the threads that jeweller gave back the knotted necklace and then his head burst into seven fragments.
567. When he was dead he was reborn as a monkey in the same city and whilst roaming among the houses by some chance came to his own house.

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TRANSLATION
-
181
568. And as he looked fixedly at the large numbers of kinsfolk
and friends and servants and children there arose in him a memory of his former incarnation and he collapsed
in a swoon. 569. His sons who were full of compassion brought him round
by sprinkling water and fanning him and he wrote in
characters on the ground: 570. 'I am your father, through the power of karma I have
reached this condition, behold me.' They wept :
What a plight father is in.' 571. Again he asked, writing down the words : “My sons,
was the agreed money given to you by the king or
not?' 572. They replied: 'We asked the king for it but he asked
to whom was he to give it since the man who was
to have received it was dead.' 573. The monkey fell into a rage : 'Look at the king's wicked
conduct. He brought me to my death but did not
fulfil the bargain made with me. 574. By some stratagem I will seize this necklace.' Whilst he
was waiting looking for an opportunity one day 575. at twilight Queen Cellanā went down to the asoka grove,
to a wide lotus pool full of clear water, 576. and having deposited on the head of a servant girl a
casket filled with ornaments in which was the precious necklace she had taken off, she enjoyed herself by play-.
ing in the water. 577. The monkey standing on a lateral branch of the dense
aśoka tree very gently took the necklace without the
girl's knowledge. 578. When the queen had bathed and come out she put her
various ornaments on her body, but as she did not
find the necklace she shouted a great deal. 579. Then Queen Cellanā reported this to the king who had
a proclamation made in the city by sounding the drums everywhere :

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182 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 580. Whosoever has taken the necklace with the eighteen
links or knows about it let him tell, and he shall suffer
no physical violence; otherwise punishment shall fall 581. on his people, both asleep and awake.' Then the monkey
taking the necklace handed it to his eldest son who
hid it. 582. The necklace not being found, the king instructed Prince
Abhaya : Find the necklace within seven days and
bring it to me. 583. If you do not bring it I will subject you to the punishment
of a thief. Abhaya agreed and made a great search
for the necklace. 584. Now there were four sādhus, Siva, Suvrata, Dhanada and
Yaunaka and their guru was Susthita. 585. At that time the latter was engaged in a fivefold meditation
for the purpose of accomplishing the jina-kalpa. 586. With tapas and sattva and sūtra and ekatva and bala the
meditation is described as fivefold : thus let the jina
kalpa be carried out. - First the meditation on tapas : 587. If any man practises any tapas demanding courage or to'
any other quality he shall carry this out three times in order to overcome hunger : the illustrative story is
that of the lion by the mountain stream. 588. The lion, crossing pertinaciously the water-swollen moun
tain stream, traversed it obliquely, when it failed to
swim straight across. 589. He practises austerities one by one and to such an extent
only that no harm results from their being carried out
even though there should be an upasarga for six months. - Now the sattva-bhāvanā: . 590. The first kind is performed in a muni's dwelling, the second
outdoors, the third in a courtyard, the fourth in a
Śūnya-gyha and the fifth in a cemetery. . 591. In a place devoid of comfort, in deep darkness, in an
inner apartment, or on a terrace, either awake or half asleep he shall, for the sake of meditation, overcome fear

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TRANSLATION
183 592. of being touched or stumbled upon or of rats and other
creatures that move by night so that no horripilation
or interruption of meditation may suddenly be induced. 593. Outdoors the specially notable fears are of thieves, con
stables, wild beasts and such like, whilst in šūnya-gyha
and cemeteries they are threefold. 594. Even though molested by day and night by supernatural
beings of fearful aspect a muni can fearlessly bear the whole burden of the jina-kalpa by means of sattva
bhāvanā. - Now the sūtra-bhāvanā : 595. Even if his sacred knowledge is as familiar to him as his
own name without a syllable lacking or a syllable too much, he must still practise the study of it in order to
measure the passage of time. 596. By day or night from the ucchväsa is known the prāņa,
from that the stoka, from that the muhūrta, and from
that again the pauruşī. 597. He will know the time without shadows even on days that
are obscured by clouds or otherwise, in the intervening times, during natural phenomena, when alms-gathering
or on the road. – Now the ekatva-bhāvanā : 598. Even if a sādhu has broken his former possessive attach
ment to a wife or other dear one there may arise later
an attachment to a religious preceptor or similar person. - 599. To destroy this, conversation about sights pleasing to the
eye, reciprocal kindly acts, mirth arising from putting questions, idle stories, tales of past events--all this
must be abandoned. 600. When an external affection for friends and others has
already worn thin the muni will not later succumb to
an attachment to food, dress and the body. 601. A muni who has already broken possessive attachment
will not be shaken when he sees his family, either in their natural shape or in another guise if they appear at a later date.

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TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
-Now the bala-bhāvanā : 602. Suppose that the physical strength of a man endowed
with tapas, jñāna and bhāvanā declines, even though his body grows fat, yet will he strive so that steadfast
ness remains. 603. If a whole host of parīşahas were to arise with upasargas
making the path hard to endure because of its impetus
and inspiring fear in the faint-hearted, 604. he whose loins are tightly girded with steadfastness, who
is pure and unperturbed and steadfast in bala-bhāvanā
will fulfil his aim. 605. All these meditations are accompanied by the strength of
steadfastness : nothing is efficacious that is not carried
out by a steadfast man. 606. The sūri Susthita stood meditating on this sattva-bhāvanā.
All the people in Rājagsha had gone 607. to Abhaya's vehicle yard and were engaged in the mäsa--
kalpa. Not finding the necklace prince Abhaya thought
in his heart :. 608. The necklace is not yet found and the evening of the
seventh day is passing. What the king will do at
daybreak I do not know.' 509. Then in the company of the sādhus carrying out the
pauşadha with mind tranquillized and absorbed in meditation on the sacred doctrine I will spend this
whole night. 610. Discarding jewels and gold, abandoning sandalwood and
unguents, scanning the ground, he engaged in the
paușadha there. 611. The moon was like a lump of butter within the container
of the firmament and the earth, butter produced by the churning of the curds of the moonlight by the dairy
maid that is the full moon. 612. This ball of the moon emerged from the Orient Mountain
through the śveta-pakşa which was gradually released by the twelve bhūtas.

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TRANSLATION -
185 613. Then the reverent Susthita carrying out the necessary -
religious observance engaged in the kayotsarga outside
his dwelling, unmindful of his body. 614. The jeweller's son thought : 'If by any chance the king
comes to know of the existence of the necklace in my
house it will be a grave matter.' 615. So he at once handed over the necklace to the monkey
that had been his father and the latter reflected :
'If I give this necklace to anyone 616. he and his family will be ruined ; so why should I commit
such a sin ? Since this king is a disciple of sādhus he
will not say anything to them. 617. Therefore I will throw this necklace into the munis'
dwelling'. He then took the necklace and went to the
door, 618. where he saw the reverent Susthita. Depositing the
necklace on his neck he went back to his own abode. 619. It was for the sake of this necklace that Abhaya was
here engaged in the pavşadha fast. Then in the
first watch of the night Siva went out 620. and saw that necklace on the neck and throat of Susthita
and thought : ‘Alas! Woe on this necklace fashioned
by a god.' 621. Having caught a glimpse of it he turned back re-entering
the munis's habitation and said : ‘Bhaya-Fear is abroad to-day in the place of meditation which is agitated by
fear.' 622. Said Prince Abhaya : 'How can you know fear who have
severed your attachment to an excellent wife and
property ?' He said :. 623. “I remember the fear which I experienced in my life as
a householder.' Prince Abhaya then asked : 'How did you experience this, reverent sir ?' Siva replied :
Listen, disciple.' 624. We were two brothers in the city of Ujjain, sons of a
merchant, Siva and Sivadatta by name and suffered from the affliction of great poverty.

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186 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 625. Seeking our fortune we went to Saurāşțra and there
quickly earned a thousand dāmans which we put in a
brown-red pouch. 626. Then we set out on our return carrying it by turns ;
whenever it came into my hands I would be seized
by the idea 627. of killing Sivadatta and this sinful intent would again be
active. So when we arrived at the lake of Gandhavati
at Ujjain 628. I threw the pouch into the water in that mood, and when -- Sivadatta asked why, I told him the whole story. 629. He replied : Brother, you have done well, I had the
same impulse.' Then we reached home and our
mother sent our sister 630. to get some fish. Now that pouch when it fell in the
water had been swallowed by a fish in the belief that
it was meat. 631. That fish fell into a net and was transported to the market
in order to be sold and from the market it was purchased
by my sister. 632. When she had come home and was splitting it open she
saw the pouch in the fish's belly and put it in her lap. 633. My old mother asked her: 'What is this?' and she
replied: 'It is nothing'. Then when the old woman
got up and quickly came towards her, 634. that wretched girl struck her with a sword. The blow
landed in a vital spot and killed the old woman. 635. As we rushed forward exclaiming Alas, Alas', she stood
up and because of her consternation the purse fell
from her hand, 636. and we recognised that unprofitable pelf. After per
forming the funeral ceremony for our mother and marrying off our sister we took the vows, extremely terrified.

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187
TRANSLATION
637. Just now, disciple, this fear was provoked by the fearinspiring story of the fish.' Said Prince Abhaya: This is indeed so; for
638. as a general rule pelf constantly provokes evil designs among kinsfolk and is constantly the main cause of hate and an ocean of affliction.'
639. In the second watch the sadhu Suvrata came out and went in again saying: 'Maha-bhaya'.
640. Abhaya said to him: 'Reverend sir, how can you have any great fear?' The muni replied: Disciple, I experienced such a fear long ago.
641. Again Abhaya said: 'I would like to know about this.' 'If so listen attentively.'
642. In the country of Anga there is an excellent village called Vaṭagrāma abounding in cattle and buffalo and causing joy by the wealth of its inhabitants.
643. There dwelt I, Suvrata by name, the son of a village elder and married to a beautiful wife named Śrībhadrā.
"
644. A band of robbers fell upon the village, the menfolk fled and I concealed myself in a place in the house. 645. Then my wife said to the robbers: You are stupid, you know nothing, why do you not take these women who are like an ocean of the pleasures of love?'
646. When they realised she was willing they carried her off to their stronghold and gave her to their leader who made her his wife.
647. Again and again my family said to me: Why do you not rescue your wife who is held prisoner? You are a coward, destitute of initiative.'
648. Goaded thus I went to the robber stronghold and sent a message to her by an old woman:
649. Your husband is here, he has come to release you who are unhappy and held captive.' She sent word to me: 650. The gang leader intends to come here to-day; when he has gone away in the evening come here unafraid.
(

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188 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 651. At twilight then I went there to her and was invited to
lie on the gang-leader's bed 652. You have done rightly to come here for hospitality'
she said, and washed my feet with her own hands. 653. By a stroke of ill luck it happened that the gang-leader
returned to his dwelling. In consternation she said to
me in a low voice. 654. “The gang-leader has come here, get under the bed for
a minute.' I did as she said very quickly. 655. Coming in he sat down on the bed. She said to him :
“Sir, if my wedded spouse comes here what will you do
to him?' 656. Thé robber bandit leader replied: 'I will show him
hospitality and hand you over to him.' At this she
frowned and so he then continued : 657. It was to tease you I said this : if I see him I will tie
him up at once.' She then showed me to him. 658. Seizing me by the hair he dragged me to a pole in the
centre of the house and then beat me with a moist
leather thong. Whilst they were asleep 659. a dog came up and ate the thongs. Finding myself free
I seized the bandit leader's sword and killed him. 660. Gripping her by the hair I dragged her along and said :
'If you cry out I will cut your head off.' Moving
silently we at once 661. hurried out of the stronghold ; but she, pining for her
lover, tore to pieces the threads of her dress and
strewed them on the path as she went. 662. I thought we could stop in a bamboo thicket and go on
after spending the day there so we hid in such a thicket. 663. Following the threads the thieves came along that path
and found us as we slipped out of the bamboo grove. 664. They belaboured me with blows and drove nails into my
head, hands and feet; then they returned taking my wife with them.

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TRANSLATION
189
665. A monkey wandering abroad came there and, on seeing
me, fell on the ground in a swoon. 666. Recovering consciousness that monkey quickly went
away and in a short time came back to me, 667. bringing water in a lotus leaf and plucking two excellent
herbs. He pounded the arrow-extracting herb some
where on the rock face, 668. and anointed my limbs, taking out the barbs. Then he
sprinkled them with the juice obtained from pounding
the wound-healing herb 669. and my limbs were made whole at once. By giving me
life he became for me like a very dear kinsman. 670. He wrote in characters on the ground: 'I, sir, used to
live in your village as a doctor named Sikața, 671. who on dying was reincarnated in me, a monkey in this
forest. On my father's death when I grew up I became
the leader of a herd. 672. Another more powerful monkey obtained the mastery
of the herd; I was driven out by him and came wander
ing here. 673. I saw you here, your five limbs racked by the nails and
as I reflected that somewhere or other I had seen you
before, 674. there came to me the memory of my previous incarnation
and I knew you and the remedy by which you have
been healed. Now do me a favour in return 675. by killing the monkey my enemy.' I agreed to his • proposal and he then took me to the area where the
herd was. 676. A great combat took place between them which roused
them to ferocity. One hit the other until he was
streaming with blood but 677. somehow he escaped from there and came to me. Then
he conversed with me by writing characters :

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190 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 678. You have been unmindful of the benefit conferred on
you in the household life.' I replied: 'I did not
know the distinguishing marks of you two.' 679. However the other monkey was brought near to me on
the next day after making a sign. Knowing their
distinguishing marks, I 680. took a sharp stone and struck him with a fragment of it
so that he was soon deprived of life. Then I took leave of the grateful monkey who had obtained control
of his herd. 681. I went to the robber stronghold and dug a pit to get into.
the house. As I entered and looked around 682. I saw that wicked woman sleeping with the robber chief
tain's brother. I drew his sword and at once cleft his
skull. 683. Seizing her by the hair and dragging her along I bound
that woman tightly and, threatening that if she screamed
I would split her head in two. 684. I went out with her by a side-track. In the end I handed
over to her parents-in-law my evil wife. I reflected : 685. Those who know the ... misery and dejection caused
by women and yet are not averse from them are fools. 686. Would that no woman might ever be born in anyone's
family! Even a virtuous woman is not to be trusted,
still less one who deviates from virtue 687. Women and rivers are alike in the fault of evil conduct;
setting out on wrong courses they destroy their families
and their banks. 688. A woman resembles a river: this is true; for just as a
river swollen with water destroys its two banks a woman under the influence of passion destroys two
families. 689. This nature of women creates misery and woe for every
man; for him alone they do not create this who has finished with their works.

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TRANSLATION
-
191
690. Hearing the sacred doctrine in the company of the elders
I became a sādhu. It was because I remembered this
now that I said : Mahā-bhaya'. 691. Then at the third watch the sādhu called Dhanada came
out, and seeing the necklace there he said : ‘Ati-bhaya'. 692. There was again a question from Abhaya and again a
response from Dhanada. “How did you experience -
this extreme fear ?' asked Abhaya and the muni said : 693. My name was Dhanada and I lived somewhere in a .
village close to Ujjain. Now I had married in Ujjain 694. and on the day of a festival when the hour of twilight
had come I set out alone for my father-in-law's house.
At the onset of night I reached 695. the cemetery called Mahākāla, very fearful and emitting
an evil stench. There I saw a woman, very miserable
and wretched, who was weeping 696. I thought to myself that some unhappy person had to be
restrained and going up to her said : "Lady, why are
you weeping ?' 697. She replied : 'What business have you to ask about my
affairs? I said: 'I am a human being so it is fitting
for me to ask you.' She said : 698. “How shall suffering be told to him who has not attained
to suffering, who is unable to restrain suffering, who
does not suffer with the suffering? 699. Hearing from her such words pregnant with suffering, I
said (for I was intent on doing good to others) with
reference to this : 700. I have attained to suffering, I am able to restrain suffer... ing, I suffer with the suffering, so let suffering be told
to me.' 701. She replied: 'If this is indeed so, then look at this man
impaled here : save him, for he is my dearly beloved
husband 702. He was guiltless but a king who acted without reflection
brought him to this plight through his men

Page #205

192 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 703. Out of fear of the king's men I have come here at dusk
bringing food and drink in order to feed my loved one. 704. But as I cannot reach him standing on the ground I am
without hope and all my endeavours are fruitless, so
I have begun to weep. 705. But if I am able to do so through your kindness I shall
feed him'. I said: 'If so, lady, climb on my shoulder.' 706. Then greatly rejoicing she coiled up her hair and climbed
onto my shoulder and taking her platter spoke these
words: -707. You must not look up.' I agreed but she did not get
down for a long time, and drops were falling on my
shoulder. 708. Then as I looked up with my face in the air I saw that
she was carving up the man and throwing bits of meat
into her pot 709. and drops of blood were falling. Then, terrified, I let
her fall and, dropping my sword in alarm, began to
flee at full speed. 710. That wicked woman, seizing my sword, ran after me
threatening : You wretch, you slave, you have run
away,' and came up close to me. 711. Saying: 'Yakṣiṇī of the gate, supreme lady, I have
sought refuge with you, save me' I reached the area
of the gate. 712. One leg was inside and the other outside the cross-beam.
She sliced off the buttock which was outside and at
once seized it. 713. I fell down and cried piteously before the yakşiņi and
that family deity, being moved to compassion, 714. removed my pain and transferred to my leg the buttock
and leg of the other man who had been impaled and
was still alive. 715. That deity said : “My son, I have a compact with the
śākinis that whatever is outside the cross-beam they may kill

Page #206

TRANSLATION
193 716. but whatever is within the cross-beam I protect in its
entirety.' Then after worshipping the goddess I went
to my father-in-law's house. 717. Putting my eye to the keyhole of the closed door I saw
by the light of the burning candle my wife and mother
in-law 718. both eating meat and drinking wine together. Suddenly
the latter said to her daughter : 'My child, this meat
is very sweet.' 719. She replied: 'I have just got this big piece of meat, it is
off your son-in-law.' She said: 'How is that, my dear?' 720. She narrated everything. Again the mother said: 'My
dear, you have acted ill in killing my son-in-law.' 921. She said: 'Mother, how is it my fault since I had told him
beforehand but he looked up at me. That was why
I struck him.' 722. Hearing this I thought : 'There is certainly not even a
particle of the karma of good deeds in ungrateful women
and räkşasīs. 723. To what country or what lover are women faithful ?
Like dolphins they are slaves of lust and their hearts
dart about in a moment like fish in a lake.' 724. Even though reliance may be placed in a member of the
king's bodyguard, in fire, in a bull, in a cobra or in a
lion, there is no relying on women. 725. So I remained with the yakṣiṇā of the gate and at day
break went to my own village and after listening to the
sacred doctrine took the vows. 726. That still remained in my mind so I said : ‘Ati-bhaya'.
Then Abhaya said : 'All that was indeed very fearful.' 727. In the fourth watch of the night the muni Yaunaka came
out and went in again on seeing the necklace; and
at once he exclaimed : ‘Bhayati-bhaya.' 728. There was the same question from Abhaya and the same
answer from the sādhu. Abhaya said : How was this experienced by you previously?'

Page #207

194 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 729. The muni said : In the city of Ujjain there was a merchant
whose wife was Subhadrā I was their son Yaunaka 730. and my wife who was called śrīmati was in the pride of
youth and beauty. Being very much in love she used
to drink the water in which she washed my feet. 731. She said to me one day: 'Bring me the flesh of the fat
tailed sheep; if you do not bring it at once then certainly
I shall die. 732. I asked her: 'Where are these fat-tailed sheep, my
dear ?’ ‘They are with King Sreņika,' she replied. 733. At those words I set out and after a long time arrived at
the city of Rājagpha. Whilst I was resting for a
moment in the outer park 734. Skilled professional courtesans accompanied by their
retinues, each in her own finery—their ornaments, 735. languages and costumes were from many different
lands-had gone to that park where the festival of the courtesans, surpassing all previous festivals, was taking
place. 736. Like heavenly nymphs who had come down at their
pleasure from the celestial grove they lent lustre to the beauty of the park as they bathed in the embrace
of the lotus pool. 737. They engaged in various pastimes, and games in water
that was golden from the pollen of the kahlāras, kamalas,
kuvalayas, and tāmarasas. 738. There was there a very beautiful courtesan named
Magadhasenā. Suddenly a vidyādhara carried her off. 739. Her retinue screamed and I, who was very ready to
help others, at once engaged him in combat and from
his hand, as he was wounded, 740. she fell into the lotus pool and from it I pulled her out.
She came to me and said: 'I do reverence to your feet.' 741. I said to her: 'Lady, may all happiness and fortune
attend you always'. She replied joining her lotus hands into a bud :

Page #208

195
TRANSLATION 742. 'You, sir, have bought me to-day at the price of giving
your life; therefore I will adore your feet; do me a
great favour. 743. Get up, my lord, let us go to my plaintain arbour in the
shade of an aśoka tree and let me now remove the
weariness from your body by a massage.' 744. I followed her accompanied by her retinue and went to
the plantain arbour and after massage and anointing
and bathing and eating, 745. she made me lie on a couch. Then seated on a comfort
able chair she asked : 'My lord, from where have you
come here ?? I recounted everything. 746. She said: 'Dear sir, your nature is an upright one:
that woman has devised your going away with an evil
intent. 747. Only womenkind are able to know the secrets of women
kind; it takes a snake to know a female snake, can
anyone else know? 748. I said to her : She is tender, of a good disposition and
well brought up; do not, my dear, speak thus of my
wife, she is certainly (not evil ?) 749. When the afternoon came she removed from her head the
cūļāmaņi and tied it on mine saying to me: Come
to my house, my lord. 750. I agreed, so a servant brought up a carriage and I got
onto it together with Magadhasenā. 751. Having mounted her peerless carriage which was yoked
to a white ox she set out towards the city taking me .. with her. Her eyes were opened wide. -752. Now, unable to endure the uproar of the crowd with the
sound of conches and drums, a gandha-hastin on must
broke its tethering post. 753. Galloping at the pace of a horse it ran quickly towards
the point where there was the hubbub of the crowd, with uplifted tusks like pestles.
W

Page #209

196 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 754. The elephant coming at speed and making a gurgling
noise was anxious to seize the people but I stepped in
front of it. 755. Again and again I would run forward and then decoy it
throwing it into relief in front of the people just as the
lightning silhouettes the black cloud. 756. Through experience gained of old I was able to mount it
with a sudden leap as it roamed round; and bemused
it stopped still. 757. Then that elephant seeing a girl seized her and ran off.
A cry of despair arose and all the people trembled. 758. In the meantime the courtesan Magadhasenā's retinue
shouted to her, and, terrified in mind at seeing me, she
remained motionless like a wooden doll. 759. Shouting and bringing it to a halt and playing it I handed
over the elephant to the attendants. Then the evening
came. 760. It was time then for the spectacle and other entertain
ments in the presence of King Sreņika. In the dance hall which had been prepared, the performers gathered
with their instruments. 761. The music sounded, the people assembled there, both
young and old, and King Sreņika with his sons sat
down in the hall of the theatre. 762. Then after the praise of the Blessed Lord Vardhamāna
had been chanted Magadhasenā appeared on the stage
in the finest pomp of a courtesan 763. and after making a reverence to the king danced with
the most subtle alluring movements. In the mean
time I, knowing that the guards were asleep, 764. entered the palace and, cutting off the tails of the fat
tailed sheep, took the meat and went out. 765. When they woke up they loudly shouted out : ‘Thief!
A thief has taken the tail meat of the fat-tailed sheep and gone away.'

Page #210

TRANSLATION
197
766. They told the king who said: 'Let there not be any
interruption of the spectacle. Later on at sunrise I
will clear up the matter of the thief. 767. But, fettered by love for Magadhasenā, I thought I would
watch the nectar of my eyes dancing just for a moment. 768. Performing before Sreņika with alluring gestures she
appeared like Tilottamā the best of dancers in the
presence of the king of the gods. 769. The king of Magadha being exceedingly pleased by her
art said: 'Bravo! your performance is fine, Maga
dhasenā : 770. choose a boon,' She replied: 'Your majesty, let this
boon remain with you,' and again began to dance. 771. A second boon was granted and yet a third. In order
to search for me Magadhasenā then sang this verse : 772. “Where is the man who stole the fat-tailed sheep, the
loved one who saved my life? If the cūdāmaņi taken
from me turned up there would be life.' – I said : 773. 'I am the man who stole the fat-tailed sheep, the loved
one who saved your life. The cūļāmaņi taken from
you has turned up, I shall live long.' — Again Magadhasenā said : 774. If you are the man who stole the fat-tailed sheep, the
loved one who saved my life, where has the cūļāmaņi
taken from me gone?' – I said : 775. 'In the highway of Rājagpha thronged by men and
women terrified by an elephant on must there has it . gone.
- She turned to the king of Magadha and said : 776. 'This, my lord, is undoubtedly the man who stole the fat
tailed sheep and who saved my life when I was being
carried off by a vidyādhara. 777. With the first boon grant him his life, with the second
permit him to be my husband : the third boon I shall ask for later.'

Page #211

198 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 778. The king gave his consent. She was rewarded with a
gift of money and allowed to leave; then she went
home with me. 779. Together with her in one place I stayed happily enjoying
pleasure of the senses of which love is compounded. 780. The time came and I said lovingly to Magadhasenā :
. 'Darling, I am going to Ujjain.' She replied : , 781. 'I shall come too, for without you what shall I do?'
I agreed so she requested Srenika : *782. Grant me a favour, my lord, to be taken in virtue of
the third boon. The king commanded : 'Now say
whatever you please. 783. I want to go to Ujjain, your majesty, in order to be
with one man,' so she requested King Sreņika who gave
her this authorisation. 784. Accompanied by her and her retinue on carriages filled
with money and jewels I arrived after some time at the
excellent city of Ujjain. 785. Leaving Magadhasenā in the outer park at the time of
the night watch I went to my house with my sword
in order to test my wife. 786. There through the open door I went inside and on my
bed saw a young man asleep with her. 787. At once I drew my sword as if it were smoke from a
flaming fire of anger fed by the fuel of the shameful
sight my eyes had seen. 788. I cut off the head of this evil-doer and quickly retiring
hid myself at once a little apart. 789. In consternation my wife got up and looked in all direc
tions but could see nothing. Then near the kitchen 790. she dug a big hole in which she buried the man, and
putting an earthen urn on top of it she cleaned things
and went to sleep. 791. I began to think : ‘Alas these adulterous women who act
crookedly like snakes and whose hearts are like the horns of antelope!

Page #212

TRANSLATION
199 792. Like arm protectors they are full of faults and like the
wind relentless and in them, as in a substance subject to decomposition, a beneficial element becomes a harm
ful one. 793. Just as the clusters of fruit of the kimpāka tree in the
beginning are sweet but later ripen bitter even so are
fickle women. 794. Mountain-sized houses of families of in-laws and of
families of parents have been destroyed by women
embarking on devious courses. 795. Who shall know the minds of these women whose hearts
are like thickets of reeds and lianas, who shatter hopes
and who talk with fertile inventiveness ? 796. A woman can give or take away, unsettle a man or con
firm him; if pleased she can make him live and if angry
she can at once slay him, . 797. If this woman who has been wedded in first youth can
act thus what hope is there from a courtesan? I will
leave her in Ujjain and pursue my salvation.' 798. Reflecting thus I went away from the house to her and
said to her : ‘As you had seen her so she is. 799. Let us go to the city of Magadha and remain happily
there.' She agreed and I went to the city of Rājagsha. 800. After remaining some days I again spoke to Magadhasenā:
When I went there I did not see my parents. 801. I will take leave of them quickly and then come here again
darling.' Reluctantly she let me go and I went to the
city of Ujjain. 802. After I had given pleasure to my father and mother by
seeing me I went to my own house and found my wife
as before. 803. Every day she used to make an offering before that urn;
whatever was to be set before anyone that she would
give him afterwards. 804. The next day she began to prepare a guest meal of pastry
for me ; so I said to her 'It is not to be given first to anyone else.

Page #213

200 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 805. Hand me the plate and then give me the best of gruel
and other dishes. She replied: 'Who is dear to me
but you ?' 806. Having seated me in the dining place and washed my
hands, from the top of the pot she quickly broke the
pastry as it was taken out of the pan. 807. With one part she at once made an offering to the urn
and the rest she put on my plate. Then I said to her: 808. Even to-day, you wretch, you will not desist from that
evil action.' 'So you know ? ' she said trembling with
anger. 809. Taking that heated pan she got up and threw it at my
back as I ran, and it hit me. 810. Then with burned body somehow I reached my mother's
house and was saved by my mother and relatives from
the jaws of death. 811. I gave an explanation to my mother and father and as
for women the punishment is repudiation, after narrating
her history I handed her over to her parents. 812. After listening to the preaching of the sacred law I took
the vows. It is because that has remained in my mind
that I said . Bhayâti-bhaya' when I came here. 813. Abhaya said: 'Reverend sir, you have certainly made
an end to fears but we on whom lies the load of karma
are compounded of inward fears. 814. When dawn came Abhaya having completed the pauşadha
went outside the munis' dwelling and then suddenly 815. saw the necklace on the throat and neck of Susthita.
Then in his heart he thought : How devoid of desires
are men such as these, since 816. they do not take this necklace. It is for this reason,
I think, that they spoke the words bhaya, etc. ; so let
me do reverence to the sādhus. 817. He took the necklace and, having adored the noble muni,
he handed it over to the king who gave it to the queen whose heart was rejoiced.

Page #214

TRANSLATION
201 818. Sädhus are of this kind, as devoid of avarice as babes.
So abandon this obstinate misconception, Kuñcika' 819. “This parable I have heard is agreeable to the ears ; now
I shall tell one to you, Manipati, who are heedless of
so great a benefit conferred. 820. You are like the lion.' The sādhu asked him: What
lion ?' The merchant replied : 'Listen with attention,
reverend sir. 821. In Benares in the country of Kāśi a doctor had found
favour with King Jitaśatru. One day he died, 822. and the king when informed of this asked : 'Has he any
family?' The ministers replied : 'Two sons but they
are very young.' Then the king 823. appointed another physician in his place and the sons
went to a city elsewhere in order to acquire knowledge. 824. After studying the science of medicine they returned
thence and in the forest they saw by the side of the
road a blind lion weak from hunger. 825. The younger brother said : “My elder brother, in the
scriptures it is stated that religious ascetics, the helpless and similar people are to be given treatment, that
being the moral duty., 826. Now this lion is helpless so I will heal its eyes.' The
elder brother was not of this opinion but the younger
one insisted. 827. The elder one replied: 'If this is your intention wait a
moment until I climb up a tree.' 828. When he had climbed up the other brother anointed its .. eyes with an extract of a herb whereupon the lion, its
: sight restored, ate him up being hungry. 829. The other brother went to his own city and attained to
a life of ease. You who vex your benefactor are like
the lion, reverend sir. 830. The muni said: 'Kuñcika, do not speak thus ; for
sādhus are intent on compassion to living beings like the blessed sage Metārya.'

Page #215

202 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 831. Who was Metārya ?' the merchant Kuñcika asked the
sādhu who replied: 'Listen, disciple and be full of zeal
here. 832. In the city of Sāketapura there was a king Candrāva
tamsaka who was an excellent disciple. He had a wife called Dhāraṇī and their sons were Municandra and
Gunacandra. 833. The elder son was heir apparent whilst Ujjain had been
given as a princely appanage to the other son Gunacandra
who held sway there. -834. The king's second wife was called Padmāvati and her sons
were Sāgaracandra and Bālacandra. 835. On a day of the moon's periodic change the king abstained
from food and from sexual intercourse and went to his dwelling house to stand in an ascetic posture for as
long as a candle should burn. 836. The chambermaid thinking her master could not stand
there alone in the dark poured oil into the lamp at each
watch. 837. But the king was of delicate constitution and in blissful
meditation he fell at last unconscious on the ground
and was reborn in the world of the gods. 838. As soon as he had celebrated his funeral obsequies
Municandra said: 'Lady Padmāvati, take the kingdom
for your sons, 839. and I will take the vows.' She replied: 'My sons are
too young to know what is the right view and what
the wrong view; so let the kingship be yours.' 840. Municandra became king and administered all his subjects
and she seeing his royal splendour was greatly vexed
in heart. 841. She thought : 'Unhappy and wretched that I am in that
I accepted not the kingship when he offered it to my
sons but remained with mind asleep. 842. Now I will kill Municandra and give his royal dignity
to my sons.' With murderous intent she sought for the king's weak spots.

Page #216

TRANSLATION
203
843. One day he wanted to go for a gallop on his horse and being hungry asked a servant girl to go and fetch him some cakes quickly.
844. Knowing about this circumstance Padmavati asked her : 'What have you got with you?' She replied: 'A cake for the king.'
845. Taking it for a moment she rubbed it with poison-smeared hands, saying: 'It will smell nice' and handed it back to the servant,
846. who took it to the king who was in the outer garden. His two brothers had gone to the place where he was riding.
847. He thought 'How can I eat this without giving it to my young brothers?', so he cut the cake in two and handed it to them.
848. As soon as they ate their portions they fell down writhing and vomiting from the violent poison. The king asked the servant girl: 'What is this? She said: 'I do not know.
849. One thing only I know: that I saw Queen Padmavati rub this with her hands. Nobody else handled it.'
850. The poison was expelled by vomiting and purging and mantras and they were made whole. Then he reproached Padmāvatī :
851. A fine thing you did, my mother, by refusing the kingship then and by now wanting to kill me who have given no heed to another existence.'
in
852. He then gave the kingship to her sons and, pure purpose and in conduct, took the vows with the Rädhācāryas and lived the monastic life.
853. There were then in Ujjain King Gunacandra's son and the court chaplain's son. In the court chaplain's house
854. they had become overweening and would seize any mendicant monk entering the house in quest of alms and torment him for a long time,

Page #217

204
TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA
855. so that, out of fear, the sādhus would not enter there.
When he learned of this Municandra requested the
Rādhācāryas : Masters, 856. let not these boys be on their way to a city of evil destiny;
I will go and restrain them.' Then with his guru's
permission he went 857. to the abode of the sūris, the guru-bhrātys of his guru
and descended there. Out of affection the munis
washed the feet of the guru. 858. At the time of going abroad for alms he said to the
sādhus : Show me the families of your mothers and others since I am accustomed to consume what I
procure myself. 859. He sent word of this in advance to the court chaplain's
house by an acolyte whom he dismissed before he went
in there. 860. With a loud voice he gave the dharma-lābha to them
The attendants from the women's quarters said:
Go away quickly, reverend sir.' 861. What ?' he shouted, terrifying them by his booming
voice, which was loud because of assumed deafness. Hearing that voice they came down from the upper
floor, 862. the two of them, completely out of hand, were making a
thunderous din; they locked the door and took the
sādhu to the upper storey. 863. As they went up they said : Do you know how to dance,
sādhu ?' He replied: "I do, you both play for me.' 864. When he danced (for he was skilled in the seventy-two
arts) they did not know how to play, being ignorant
of the arts, because they were stupid. 865. he told them, you who belong to noble families do not
know how to play.' Again they replied 'Let us fight
here.' 866. The muni agreed. they closed with him and in a trice,
with his experience in wrestling, he put their limbs out of joint.

Page #218

TRANSLATION
205 867. Leaving them on the ground with glassy eyes he undid
the door of the house and went out and stood in a
grove. 868. As he was standing in meditation their attendants went
into the women's quarters, looked for them and found
them unconscious. 869. Then they raised the alarm and the king came along in
consternation and had them laid on a bed, rigid as if
made of plaster. 870. Gunacandra asked the attendants : Who did this ?'
They replied : Sir, it was a muni who had come for
alms.' 871. He questioned the gurus and they pointed out that into
that house the munis did not go because they were
frightened of the prince. .872. There is a muni who has arrived as a guest; it if was
be who brought them to this condition that we do not
know; this muni is not here.' 873. The king had a search made and his men found the muni
outside the city beneath an aśoka tree, and told the
king who went there. 874. He saw and recognised that sādhu and fell at his feet
but received reproaches for the evil conduct of the
young men. 875. How is it that you as the son of King Candrāvatamsaka
fail to prevent your sons from harming sådhus?' 876. The king replied : 'Reverend sir, forgive the offence and
I shall not be neglectful; release these boys.' Said · the muni : 'I will not release them 877. but if they take the vows I will heal them.' The king
said : Very well ', so the muni went off and healed
their backs and necks and heads. 878. As soon as they consented they were made whole by the
muni and then forthwith were made to take the vows and brought to the feet of his guru in a state of righteous
ness.

Page #219

206 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 879. The king's son reflected : I am fortunate in that I have
been lifted out of the cycle of transmigration by this
my guru. The other, however, bore ill-will. 880. See, by this fate we have made to take the vows, so
that I, a brahmin must fall at the feet of sūdras,'
he thought. 881. Having taken the vows they were reborn as gods in
Saudharma and then came down to the tīrthankara
in order to worship him. 882. After adoring him they asked : ‘Are we easy of enlighten
ment or difficult of enlightenment ?' The Jina said:
Of you two the brahmin's son 883. is difficult of enlightenment; he will be the first to suffer
rebirth and with difficulty will attain to the sacred doctrine.' Then the companion gods after making
obeisance to the Jina went to their heaven. 884. The god who had been a brahmin said to the one who had
been the king's son: You must instruct me in the
sacred doctrine' and the latter agreed. 885. Now in Rājagļha there was a very prosperous merchant
Subhadra whose wife was Suyaśas of spotless repute
in her virtues, conduct and character. 886. In one part of her house there dwelt a meda woman, her
friend; and in retribution for his pride of caste that brahmin who had become a god came into existence
in her womb. 887. At the same time that merchant's wife became pregnant
and wept exceedingly. When asked : Why do you
weep?' 888. she replied: 'Dear friend, I weep because I have still
born children.' The other replied : Do not say this,
my lady, 889. I will give you my own child, my lady, and you must
hand over your child to me and I will tell my husband it is dead.

Page #220

TRANSLATION
207 890. They came to an understanding to that effect and when
the time was fulfilled a son was born to the meda woman and given by her to Suyaśas who gave her
own still-born daughter 891. to the meda. The latter told her husband that the child
was still-born and he conducted a funeral ceremony
whilst the merchant's wife held a festival of rejoicing. 892. Then Suyaśas fell at the feet of the meda woman saying:
This is your son, my sister, I will give him a name
belonging to you.' 893. When the birth ceremony had taken place and the time
of the name-giving arrived the parents gave him the
designation of Metārya. 894. In the course of time he grew up to adolescence and became
proficient in many arts; the god who had been his friend came and enlightened him but he did not under
stand. 895. His parents arranged for him to wed on one day eight
girls, beautiful, accomplished and virtuous, the daughters
of rich men. 896. He was making the tour of the city mounted on a chariot
with his eight wives when the god thought in his heart :
It is not thus that he will understand ; 897. but if he falls from prosperity he will easily understand.'
So he entered the meda's body and fell weeping. Asked
by his wife 898. Why do you weep? 'the meda said: 'If my daughter
were alive to-day there would be just such a wedding
in my house. 899. By the power of the god's inspiration the meda woman
told him the real state of affairs. The husband, enraged that his son should marry a woman of unequal
status, 900. seized him with his hands and pulled him down from the
chariot by force whilst the people looked on. Then he threw him into the cellar of his house.

Page #221

208
TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA
901. Metārya remained there in dejection when the god arrived
to ask him : Will you not take the vows now ?'
Falling at his feet he said : 902. After I have enjoyed pleasures for twelve years I will
take the vows.' The god replied: 'If so what shall
I do?' 903. Metārya said : Make the king give me his daughter to
wife so that, cleansed from the stain of being a meda
I may enjoy pleasures.' 904. The god undertook to do so and brought to him a goat
saying that it would excrete weighty jewels of great value. 905. Take a dish full of them to the king and ask for his
me daughter ' so saying, the god went to his divine abode. 906. Metārya's father filled a plate with very exquisite jewels
and gave them to the king, who said: “Tell me your
business'. 907. Your majesty, give me forthwith your daughter as wife
to my son. The king said : You are saying something
preposterous in my presence.' 908. So he made the same speech on the second and third day.
"This man must be kept out,' said the king to Abhaya.
Prince Abhaya thought : 909. Where does he get these jewels from ?' so he put the
question to him. The meda replied: 'My goat
excretes them.' 910. Abhaya took his goat and brought it to the king's palace
where it excreted evil-smelling dung. “It will ruin
my palace' thought the king and 911. restored it to him where it again provided jewels. Abhaya
thought. This is an illusion created by a deity; now
I will test him.' 912. He said to the meda : With difficulty the king climbs
the Vaibhāra mountain ; make the mountain accessible
to the passage of five chariots abreast.' The god 913. did this and then Abhaya said again : 'Bring hither the
ocean; when you have bathed your son in it the king will give him his daughter.'

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TRANSLATION
209 914. The god at once brought to the region of Rājagủha the
ocean, agitated by waves, abounding in jewels and salty. 915. After making Metārya bathe therein the king gave him
his daughter and he married her with great pomp,
Then 916. together with his nine wives he enjoyed sensual pleasures.
In the twelfth year when the god arrived all nine
besought him : 917. "Give us yet twelve years more in order that together
with Metārya we may take the vows.' The god agreed
to this. 918. Metärya lived like a god absorbed only in pleasure with ... the nymphs in his heaven but the twelve years passed.
Then 919. Mahāvira the Jina who was wandering through towns and
villages surrounded by a numerous retinue and suffused
by his many attributes made a samavasaraṇa here. 920. After adoring the Jina, Metārya took the vows with
ceremony whilst his wives did likewise in the presence
of Candanabālā. 921. He studied the eleven angas, the sāmāyika and others;
and then leading the wandering life he arrived at
Rājagpha. 922. There King Sreņika had bathed and had a ceremonial 923. decoration made; and every day he would make an
offering of eight hundred grains to the Jina and then take his repast. The sādhu following the wandering
life arrived at the house of a goldsmith, 924 who, when he had fashioned the grains and polished them
went inside the house to put on a cloak; and then a
curlew came along. 925. With the muni looking on that bird picked up the grains,
and when the goldsmith came out he did not find them, 926. so he asked the sādhu: Where are the grains ?' The
sādhu intent on protecting the bird remained silent. Enraged the goldsmith

Page #223

210 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 927. bound a moist thong about his head and drove wedges
into it so that his eyes burst forth and he attained
kevala. 928. I bow down before the sage Metārya who, in connection
with the curlew's offence, out of compassion for living beings did not betray the curlew, esteeming his own
life of little worth. 929. I bow down before the sage Metārya who did not deviate
from his self-control when his two eyes burst forth
from his head through the pressure on it. 930. Since that excellent muni had rightly endured the hurt
inflicted on him he attained infinite knowledge and kevala. 931. Going forth from the city that stalwart man died by
prāyopagamana, spurning food and the body and
karma and the rest. 932. I bow down to the sage Metārya, the holy man who was
released from hundreds of wanderings through birth and death and who annihilated hundreds and thousands
of incarnations. 933. That goldsmith's servant girl overturned a load of wood
which grazed the curlew and the bird, being scared a,
vomited the grains. 934. Seeing this the goldsmith was seized by fear of King
Sreņika so together with his wife and children he tore
out his hair and took the vows. 935. When King Śreņika learned of this occurrence he des
* patched his bodyguard with orders to arrest the
goldsmith together with his household. 936. When they reached the house they saw he had taken the
vows and brought him along in that condition. Seeing
them all the king thought in his heart : 937. 'Even though a great crime has been committed an
exemplary blow should not be struck.' But he said :
If you break the vows I will have you killed.' 938. Thus admonished he was released and went to the feet
of a good guru ; full of remorse he pursued intently the interest of another life.

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211
939. Just as out of compassion for living beings Metarya did not reveal the curlew's fault so too for us it is unfitting to reveal a name.
TRANSLATION
940. The merchant Kuñcika said: 'I have listened to the parable you have narrated; now listen to mine and give heed to it, Manipati.'
941. In the city of Campa there was a king Jitaśatru who had vanquished his enemies. He had a wife who was like Śrī in beauty and like Sarasvati in the sweetness of her voice;
942. Her name was Sukumālikā and she was as delicate as a garland of sirişa flowers. He was so deeply enamoured of her that he neglected his kingdom and was dead to shame.
943. As the people began to be harassed by neighbouring kings and by marauders and others, the citizens announced to his son:
944.
'When the substance of the kingdom is ruined what will you do? Therefore protect the kingdom which is being ruined by banishing the king who is attached to sensual pleasures.'
945. So he took the fourfold armed forces into his hands and had a potent intoxicating liquor given to the king (together with the queen) so that he became very drunk.
946. He had him guarded by his men and quickly abandoned in the great forest. When dawn came and the state of intoxication had worn off.
947. they woke up and seeing the streams and mountains they reflected: 'We have been expelled so let us go to some other country.'
948. As she walked along with parched lips and veins and throat and palate, the queen said: 'If you do not fetch me water I shall perish.'
949. The king climbed a tree and looked for water but could not see any there. Then, his mind deluded by his love for her, he opened veins in his arms and

Page #225

TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
950. filled the cup of a palāśa leaf with blood. He came back and said: 'My dear, I have found a little nasty water, 951. shut your eyes and drink it.' The queen did so and went forward again for a while; then once more she complained:
212
952.
'I am very hungry, my lord; I cannot even move a step.' Out of love for her the king went aside and 953. cutting some flesh from his buttock, he rubbed together some reed twigs and kindled a fire; then he cooked the meat and took it to the queen.
954. She was revived by that meal and again they set out and at length arrived at a city called Benares.
955. With the proceeds of their jewellery the king set up in trade and took a shop whilst Sukumālikā remained at home and would tell her husband:
956.
957. The king used to leave a cripple with a beautiful voice to amuse her, and attracted by his singing she fell in love with him.
'You are in the shop all day long but it is hard for me for I spend the day alone in the house.'
958. No reliance is to be placed in women even if very affectionate and kindly and kept well under control or in forests even if very attractive and convenient and of very small extent.
959. She abandoned a distinguished king, resembling a divine prince, rich in wealth and attached herself to a fearful, ugly, revolting cripple.
960. Now as time passed she thought:
When there is appre
hension life in the home is misery.
By some expedient
I will kill him who has long been my husband.' 961. She was desirous to make love with the cripple at her sweet will. Now one day in the rainy season a great She said to her husband: She walked down with her husband to the Ganges, and as she was watching she went behind her husband as he was standing on the brink of the river
flood arose in the Ganges.
962. 'Darling, look at the flood.'

Page #226

TRANSLATION -- - 213 963. and shoved him into the water. As he fell in he caught
hold of a big tree which was being tossed about and
eventually reached the town of Supratișthā. 964. There the king had died childless and his horse had been
consecrated. On seeing him it neighed and offered him
its back. 965. He became king there, whilst Sukumālikā, having con
sumed the substance of the household with the cripple,
put him on her shoulder 966. and wandered from village to village singing songs
together with him. Out of pity people gave them alms. 967. When she arrived at the town of Supratişthā she started
singing and the king hearing of her from the people
called for her and had her brought in behind a screen. 968. She sang together with the cripple to whom the king
spoke. He asked her : ‘Lady, you excel Rati and
Rambhā in beauty, 969. how is it you have such a husband ?' She replied :
Sir, I am a faithful wife, such is my husband as he
was given to me by my parents ; 970. and since for women of good family a husband is a divinity
I carry him around.' Throwing aside the curtain the
king recited this verse : 971. Bravo! Bravo ! faithful wife, who threw into the Ganges
the husband from whose arm you had drunk the blood
and from whose buttock you had eaten the flesh. 972. Then he commanded her to be banished. You have
certainly acted with me, reverent sir, like the very
evil Sukumālikā, the symbol of ingratitude. 973. Just as the Noble Steer proved his innocence, disciple • Kuñcika, so shall I give a proof of mine : do not
uselessly vex me. 974. Kuñcika asked: "Tell me, who was this noble steer?'
The muni replied : 'Listen attentively, disciple.' 975. In the city of Campā was a steer of noble nature who
did no harm to anyone. People gave him fodder such as grain,

Page #227

214 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA . 976. and he did not take what was not given him. The
children clinging on to him would swing on his neck
and horns but against none did he lift a horn. 977. Therefore the people gave him the name the Noble Steer.'
Now there was an excellent disciple called Jinadāsa who, 978. on the day of the moon's periodic change, having com
pleted the pauşadha which brings a store of merit, used to go to the sūnya-gyha or to a part of his house
and steadfastly engage in ascetic exercise. 979. Once on a night of the black fortnight, stilling mind and
speech and action he engaged in the kāyotsarga in the
Śūnya-gyha. 980. Now his wife Bhadrā (noble in name, but not in fact,
for she was of evil conduct) went in there with another
man. 981. She fetched a bed on the four feet of which iron spikes
were fixed to make it firm. Then she laid out the bed
and 982. when they got onto it a spike pierced the disciple's leg
transfixing it to the floor so that he was in great pain. 983. A stream of blood poured out so that he lost blood heavily
at once; and being absorbed in meditation on the
sacred doctrine he was reborn as a god. 984. His wife sent away her lover and as she picked up the
bed in the dark the merchant swayed and fell on the
ground. 985. In consternation she fetched a lamp and carefully looking
found her husband dead there with a wound in his foot. 986. She laid him on the bed and cudgelled her brains for an
expedient to hide her guilt. Then by the intervention of
fate the Noble Steer came by. 987. Having smeared his horns with blood she raised a great
uproar and when the people had collected she said:
* This creature has killed my husband.' 988. The people said: 'You wretch why did you, being of
noble nature, destroy this lay disciple in whom there was no fault?'

Page #228

215
TRANSLATION 989. Then the Noble Steer knelt down before the judge at the
tribunal and put out his tongue. The judges said : 990. He wishes to remove the stain of guilt by licking a red
hot ploughshare.' Hearing this he assented by moving
his head. 991. Then the judges had a ploughshare heated and said :
Let coolness be in the fire if he is not the author of
the crime ; 992. if he is the perpetrator he will be burned.' They left
the Noble Steer with this adjuration and he licked the : : flaming hot ploughshare and was cleared of guilt. 993. An excited uproar and applause were heard among the
people, a garland of flowers was flung on his neck and
a drum was beaten. 994. On being flogged Bhadrā avowed the real truth of the
case before the judges and others and was banished
from her country. 995. Just as the Noble Steer proved his innocence by himself,
so, Kuñcika, shall I prove my innocence before you. 996. The disciple Kuñcika said: 'Just listen to a popular
saying, the tame koil birds sleep by night and wax
forms in their eyes, 997. at daybreak the flies get up and eat the wax, thereby
removing the seal of sleep from their eyes. 998. The tame koil birds then eat the flies which have done
them a good turn. In just the same way you, reverent
sir, are harming me your benefactor.' 999. The sādhu Manipati said: Listen to my parable of how a
doubt was dispelled by autpattikī buddhi. 1000. In the city of Campā there was a well-known and long
admitted guildsman Dhanapāla who had a daughter
called Dhanasri. 1001. There was another guildsman Dhanadatta, recently
admitted and with recently acquired wealth who had a daughter Kanaka śrï ; and a friendship arose between the two girls.

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216
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
1002. Kanakaśri was bathing unsuspectingly with Dhanasri in the waters of a tank and left her ornaments on the bank. 1003. When Dhanaśri came out she took her friend's ornaments and went home. Kanakaśri thought that
1004.
this was a joke but when she asked for the ornaments back later on Dhanaśrī said: 'My father had these made for me, his daughter.'
1005. Despite repeated demands she would not hand back the ornaments so Kanakaśrī told her father everything.
1006. He then demanded them but she would not give them up, insisting they were hers. He informed the judges and they
1007. The other father shouted: 'Dhanaśrī put on these ornaments'. She put them on but not in the right places
1008. or with elegance. Then they told Kanakaśrī and she put them on in the right places and with elegance.
1009. The ornaments were then restored to Kanakaśrī and she was commended whilst the other girl was punished. So will I too put you to the test, Kuñcika.'
IOIO. Kuñcika said: You, reverent sir, are like the brahmin.' The muni asked: Who was this brahmin?' Kuñcika replied:
IOII. A poor brahmin was living alone in a village. When a famine came he fashioned an image of a goddess in wood
1012. and wandered about with it everywhere singing and received money and food and other things. In course of time he became rich by virtue of it.
1013. Then acting according to his own arbitrary will he abandoned the image far away. Your conduct, reverent sir, is every bit as reprehensible.
1014. The muni said: 'If Nagadatta, when he saw an earring adorned with priceless jewels and gems, kept far away from it..

Page #230

217
TRANSLATION 1015. Still less then are excellent homeless monks, averse from
sensual pleasure and devoid of thirst for wealth, likely
to lust after a heap of jewels' .... 1016. The layman Kuncika said : ‘Reverent sir, who was this
excellent disciple called Nāgadatta ? ' In his presence
the muni narrated the following story : 1017. In the city of Benares there was a merchant called Dhana1018. datta, of spotless virtue, right thinking and compassion
ate, of purest conduct, knowledge and intuition, ready to do favours, and a childhood friend of King Jitaśatru,
who had conquered the armies of all his enemies. 1019. He had a wife called Dhanaśri, rich as the Rohana moun
tain in jewels that were purest virtues, and they had a
son conversant with right measures and standards, 1020. courteous, handsome, upright, grateful, devoid of vices,
compassionate, eloquent, ready to do favours, a joy to . : the hearts of the people. 1021. called Nāgadatta. Having taken the lesser vows he did
not wish to marry even girls of excellent family and
beauty. 1022. One day after going with friends to an all-seasons sylvan
arbour which resembled a celestial grove and was full
of merriment, and taking his pleasure in the lotus pool, 1023. he arrived within the temple of the Jina which was lofty,
had numerous columns and various paintings, was endowed with manifold beauties and stood in the
middle of a garden. 1024. There was visible an image of the Jina, like a jewelled
lode-stone or like a sight to attract the mind of a · learned man, fashioned as it were from adamantine
: cement. 1025. Then he saw a girl, elegant, surrounded by numerous
friends, resembling a nāga princess, making an offering
to the Jina. 1026. She looked at him, the pupil of her eye averted in a side
glance and somewhat restrained by bashfulness, and seeing the god of love walking by without his bow

Page #231

218 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 1027. but with his five arrows Mohana, Soşaņa, Tāpana, Un
mādana and Māraṇa, that girl at once fell a victim. 1028. After making offerings to the Jina with leaf cuttings
derived from jasmine and after chanting the praise of
the Jina she went home looking at Nāgadatta. 1029. Then Nāgadatta looking at the offerings in the shape of
leaf cuttings of various forms fell into a bewilderment
such as he had not known before. 1030. He asked his companions : 'Do you know whose daughter
she is ?' They replied : ‘Friend, we do ; 1031. she is the daughter of the merchant Priyamitra of this
town and of his wife named Nāgaśri; she is called
Nāgavasū and she is skilled in the arts. 1032. Descriptions of her beauty, high qualities, good behaviour,
intuition, accomplishments and virtue are sung by
people in other lands. 1033. What else is to be said ? A beautiful and accomplished
girl fashioned by the creator with intent mind cannot
be described by one mouth. 1034. And the popular view is just : when one's mate has
qualities that resemble one's own inner nature fate
has achieved its end ; let us join you two.' 1035. Nāgadatta said : Do not say such a thing. I did not
ask out of passion but merely from a desire to know. 1036. I shall abandon sensual joys which are a cause of many
misfortunes, lead both to pleasure and pain, and are adverse to spiritual development and with equable
mind shall take the vows. 1037. So saying, with his companions he arrived at his house.
From that time forth Nāgavasū kept him fixed in her
heart and 1038. losing the desire for food and drink and sleep and betel
and ornaments she grew thin through thinking about him just as wanes the moon's radiance in the dark fortnight.

Page #232

TRANSLATION
219 1039. Flowers are coals, the moon is like a furnace, its light is
like a series of flaming stars, resembling crackling sparks of fire; lying down in contact with sandalwood, a pearl necklace or a lotus, all such external contacts she finds to be the same because her mind is
overheated by thinking of her lover. 1040. Sandal unguent on a necklace, water in water containers,
a cool breeze—for one heated by the fever of separation
these only render more violent the fever, 1041. and she will not listen to songs delightful to the ear even
though sweet, harmonious and mellifluous and accom
panied on agreeable instruments. 1042. Even though she repeatedly hears the tales of her attendG ants the girl does not say the least thing but under the
heightened influence of love grows more and more
pensive. 1943. Her mother came and asked : ‘Darling, what is torment
ing you ?' She said : I do not know, but a fever is
tormenting me.' 1044. One of her attendants said in joke : 'Lady, you have
drunk much salt water from some ocean to judge by
the oblations of your eyes. 1045. So if the fever caused by the absence of sensual pleasure
is what greatly consumes this stricken body it will be
assuaged by the nectar of the joy of getting a husband.' 1046. As she remained silent and made no reply the servant
girl said to her mother : ‘Lady, go into the house, - 1047. do not be depressed, I will find a remedy for this.' The
mother went indoors and the attendant said to
Nāgavasū: 1048. *Tell me the cause of your sorrow that has been imposed
by fate so that I may endeavour to find a fitting remedy. Who, lady, knows the value of pearls that are covered
up? 1049. It is the flame of love that burns your body. From the
symptoms it is known in general terms; but tell me the rest.' In all frankness

Page #233

220 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 1050. she replied : “My dear, I have been wounded by this
Nāgadatta and because of this tormenting wound I
cannot live. 1051. Entering through the wicket-gate of my eye into the
temple of my mind he has deprived me unheedingly
of the very precious jewel of good sense.' 1052. The girl said to her : ‘Do not grieve ; he is not difficult
to get ; we will make efforts so that he soon becomes
your husband.' 1053. She went and recounted how everything stood to Nāga
vasū's mother who gave a full account of it to the
merchant. 1054. He replied: What is the trouble? It is proper that
two families similar in standing should be united.''
He went to the merchant Dhanadatta and said : 1055. Sir, to your son the merchant Nāgadatta I will give my
daughter called Nāgavasū : answer me at once without
any reserve. 1056. Then the other replied : 'You have done me a very great
honour, but my son does not want to marry even a
beautiful girl. 1057. He says he will take the vows. Go now and I will talk
to him again. If he can be got to agree by my efforts
I will let you know.' 1058. When the other had gone away he talked repeatedly
with his son who agreed to marry Nāgavasū but no
other woman. *1059. Then the city constable named Vasudatta saw Nāgavasū
going out of her house and thought : 1060. If she opens her eyes then the blue lotuses are ashamed,
if she shows her lips then coral appears pallid, 1061. if she covers her body then gold no longer has lustre, if,
beautiful as she is, she were to lift up her face then
there would be another moon aloft 1062. Covering her face which humbles the lotuses of the grove
by its concentrated refulgence, she does not ... her eyes, I think, out of compassion for them.'
be

Page #234

TRANSLATION
221 1063. So he said to her father : ‘Give me your daughter who
has not been affianced I will give you just as much
money as you demand.' 1064. He replied: 'I do not need money and you would be
a very desirable son-in-law but she has been given to
Nāgadatta.' 1065. The city constable went out of the house thinking : 'I
will kill him and day and night went around looking
for opportunities. 1066. Now King Jitaśatru had gone to the horse-riding track,
and when his horse reared his jewelled earring fell off. 1067. He was not aware of that at the time but later on when
he got home he found that it had gone. I have
found that my priceless earring has fallen from my ear.' 1068. he instructed the constable, have a search made for it
at once and bring it to me.' The latter then had a
proclamation made in the city, and 1069. as it was not found sent men outside the city in all
directions and himself went in quest of the earring. 1070. On the eighth day Nāgadatta came along and at sunset,
having fasted, made his way to the Jaina temple in
the garden 1071. to carry out the kāyotsarga by night. As he was looking
at the path he suddenly saw the priceless earring jewel
in the evil radiance of its jewels and gems. 1072. Seeing it as a poisonous serpent to the eye he quickly
turned back and went by another path. Vasudatta at
once noticed this and 1073. thought : 'Why did this Nāgadatta who was walking so
quickly turn back ?' so he went to the spot and saw
the jewelled earring. 1074. Picking it up, the pupils of his eyes and his cheeks ex
panded to fullness by joy he thought : 'I have found -
this great opportunity to inculpate Nāgadatta. 1075. After fasting on the day of the moon's periodic change
he engages in ascetic exercises in empty temples and such places, I will send my men there.

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222 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 1076. He sent his men there and they found Nāgadatta stand
ing in the kāyotsarga, absorbed in ascetic concentration
in a corner of the Jaina temple that stood in the garden. 1077. When they had come back and reported this the city
constable went there and tied the jewelled earring on
Nāgadatta's neck. 1078. Then binding him with ... he ordered him to be
brought before the king who sentenced him to be
executed at dawn. 1079. He had him mounted on an ass smeared with markings
in lampblack as a thief, with an heroic garland of
drops of blood, and then had him led round the city. 1080. After beating the drum the king's crier made a proclama
tion in the royal highway, at the intersections of three roads and at other points : "Let the people know by
listening attentively: 1081. Here before us to-day is the thief who stole King Jita
śatru's earring, caught with the stolen property. To punish the criminal is proper administration, this is
the king's duty. 1082. Therefore the king has brought him to be devoured by
the god of death, and neither the king nor the king's
minister will be at fault in this affair. 1083. This man's evil deeds done by himself will not be par
doned and if any other man do likewise he will meet
the same fate. 1084. Hearing this and similar phrases from this proclamation
the people met together at windows, in mansions, in
the market and on the streets, and said : 1085. This man who has lucky marks on every limb is not in
any way a thief, and this is undoubtedly some con
trivance of the city constable. 1086. One of the women of the city said : “He should be de
livered from this calamity', for she admired him as if he were a brother of the gods and her words originated from sorrow.

Page #236

TRANSLATION
Z
223
1087. Another woman said: 'If this young men is killed who
captivates the minds and eyes of women the city will
be deprived of the jewel among its men.' 1088. Thus amid these expressions of courtesy and respect
from the people when he was near Priyamitra's house
the cry “Nāgadatta has arrived," arose. 1089. Hearing this shout from the crowd Nāgavasū emerged
from her house and saw him decked in the accoutre
ments of a condemned criminal. 1090. Nāgadatta caught a glimpse of her, weeping crystal tears, I that resembled a broken pearl necklace, agitated by
fear like a young hind. 1091. All his own sorrows were swept away by seeing her thus,
and for the first time he became conscious of the
unhappiness of separation from her and thought : 1092. 'My heart which is the source lake of this river is now so
agitated by fear because of the monster fish of sorrow
that waves which are tears arise. 1093. If then somehow or other I escape from this tribulation I
will enjoy pleasures together with her for some time. 1094. If not, my determination will be to refrain from the
occasions of sin arising from the fourfold aliments. Then the king's bodyguard bore him onward from
that spot. 1095. Nāgavasu at home at this moment was engaged in the
kāyotsarga, surrounded by her attendants, repeating
these words with her lips : 1096. 'Śāsanadevī, let him be saved from the king's torment.'
Whilst Nāgadatta who had been taken to the cemetery 1097. was being fixed on a stake for empalement by the king's
men that stake was broken by the power of the divinity not once only but a second and a third time. Then
the men 1098. started to tie him up but the rope too, was broken three
times. They applied to his neck a sword of the colour of the atasi blossom.

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224 TWO PRAKRIT VERSIONS OF THE MAŅIPA II-CARITA 1099. and that sword became a fragment garland of finest
flowers. They were terrified and recounted all this to
the king 1100. The king alarmed in his turn said: 'Bring Nāgadatta
here'. He was brought to the king's presence very
quickly and with great deference 1101. bidden to sit down on a seat that was offered him. The
king pardoned and interrogated him. He replied: 'Let there be security of life and limb for the man
of whom I shall speak.' 1102. The king said ' Very well so he recounted the whole
.story from the moment he saw the earring. The king
then showed him many honours. 1103. He mounted the back of a splendid elephant, paraded
with great pomp through the city and then entered
the palace with ceremonial music. 1104. The king ordered the constable to be banished but gave
him that security. He was deprived of his property
and well realised the fruit of evil. 1105. Nāgadatta was congratulated by his parents and family
and friends, and the merchant Priyamitra arrived
asking for his welfare. 1106. He narrated everything including the kāyotsargas carried
out by Nāgavasū. Then the merchants' son said:
'That is why the goddess wrought this miracle.' 1107. Nāgavasū agreeing, and Nāgadatta, too, at the merchant's
command the wedding was celebrated with pomp
on an auspicious day. 1108. After spending with her some years in that bliss where
even sleep which is but the closing of an eye is esteemed
a great separation, 1109. one day whilst sitting by the window in a state of happiness
the husband said : 'Darling, recite me at once a riddle.' IIIO. 'Tell me why some girl, seeing her lover (with his great
ardour spent) will bid him go and make love with another woman?' she asked.

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TRANSLATION
225
IIII. Pondering this over in his heart the husband said: 'My dear, I understand this; having found pleasure in another woman he will know a new ardour.
II12. She replied: 'You recite something now, my dear.' The husband said: 'Darling, I will recite something about another sort of pleasure.
1113. Why should any man be uncertain in his mind, my dear, when he is endowed with insight, suffused by the thirty-two noble qualities and full of discrimination ? ' 1114. Divining the intuition of the heart she said: My dear I have well understood: restrained by your parents and others you did not then take the vows.'
1115. Then Nāgadatta said: 'My dear, recite me a riddle.' She said: My lord, the crown jewel of intelligence, listen:
1116. Who is here the vehicle of Brahma? [vi] How are prajā and jaghanya to be called? (b + ita] What is your great impediment ? [rāga) Who is the god who makes an end to existences? [vīta-rāga]
1117. What word signifying' bird' when the second element is put in front of it becomes fully equivalent to both? Answer this riddle.'
•
1118. The husband said writing down the answer: 'One in whom passion is assuaged (vita-rāga) '
[Since the word ita-raga with the omission of vi is equivalent to the second, a vita-raga, when the word ita-raga is omitted, becomes the word vi, which means a bird.]
At her husband's request she recited another riddle: 1119. Know that this is she who gives pleasure in love [strī= visa]. What does one say to a person desirous of giving? [yaja]. From what does a change of state in sugar-cane arise? [rasa]. And now know that this clue means a country [viṣaya].
[] 20.
What would certainly confer freedom from fear? [jarasa]. What gives pleasure to human beings? Know that this riddle forms one compound but is twice analysed.

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226
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
1121. Sensual pleasure. [Viṣaya-ja-rasa]: thus comprehending the glory of intelligence she recited at the instance of her husband a gūḍha-caturtha:
1122. O thou of illustrious race adored by the three worlds, supreme god of gods, Lord Jina long may thou be victorious, thou of great power, a boat across the ocean of existence, my sanctity, the fosterer, born of the navel of Śri.
1123. With an anuṣṭubh metre in a vasantatilaka metre I have recited this guḍha-caturtha, O lord of my life.' 1124. Nāgadatta reflecting for a moment (said: The primal divinity has sought refuge in your verse and is not to be extracted from there?)
1125. O god born from a tender navel, thou who conferrest boons in the three worlds, of famed qualities, the giver, fortune, refulgent from the three gunas.'
1126. Like fire from drops of water, through such words his desire for asceticism began to grow so that its nourishment was not enough.
"
1127. Then he said to her: My dear, it is an unheard-of evolution of fate that we even though we are aware should yet be deluded by delusion.
1128. Even though the five arrows are but made of flowers and even though the bow, empty of a bow-string, is but a stem of sugar-cane, yet Kamadeva indeed conquers every day the three worlds to be conquered: so let Destiny, the Creator, who astounds the mind by contact with a succession of miracles, who greatly transcends the limit of thought and who is worthy of adoration, be worshipped.
1129. Very powerful is the tree of illusion through meditating on beginningless existence; but misery is eradicated by those who are very assiduous.
1130. Meanwhile shouting arose in another house. She asked him: Darling what is this I have just heard? '

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TRANSLATION
227 1131. 'In this house my dear there dwelt a son of King Delusion
accompanied by his wife Pleasure and was a sovereign
ruler 1132. and triumphantly and luxuriously with the best of food
and drink and amusements and unguents his retinue are making an uproar. Now since there has come
to his kingdom where 1133. news has been received of his father's death, this sovereign
called Sorrow accompanied by his wife Unhappiness,
laughter has gone away 1134. and he meets people who go around weeping and beating
themselves, on the verge of swooning, in sombre attire
and lost in thought here in this house; so 1135. whilst he has not yet come to our house let us act in
such a way that we may not be apt for tribulation
but may go to an abode of bliss.' 1136. She replied: 'In this existence we have been harassed
previously but you for my sake made this decision;
now do as you think fit.' 1137. Then after giving to Jaina temples his righteously acquired
wealth he took the vows in the form prescribed by the
Jina in the presence of Susthita Sūri. 1138. Considering friend and foe to be alike and regarding
jewels as grass, and gold as rubble he led a very pure
life as an ascetic steadfast in heart. 1139. Nāgavasū took the vows at the feet of female ascetics
faultlessly and both after a period of spiritual exercises
were reincarnated as gods. 1140. When they were reborn from there they obtained an
excellent human incarnation in Mahāvideha and en
joyed the supreme bliss to which the Jaina vows lead. 1141. If, Kuñcika, this man who was only a lay disciple of Jaina
ascetics did not take the jewelled earring, how could
a sādhu steal the property of others ? 1142. The merchant said : You have recounted this parable
of right conduct, I in turn will tell you the parable of the woodman because you resemble him.'

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228
TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA
1143. Said the muni : Who was this woodman ?' The disciple
Kuñcika replied : 'Listen to this worldly parable. 1144. A man used to go about in search of wood. He went
to the forest where he saw a lion and being afraid of
it clambered up a tree. 1145. Then he saw that an ape had climbed that lofty tree and
his body trembling with fear he thought : 'In between
these two 1146. I am betwixt the devil and the deep sea.' Then the she
ape said to him : “My son do not be afraid, do not
tremble.' 1147. He became reassured but the lion remained at the foot
of the tree. Then night fell and the woodman grew
drowsy. 1148. The ape said to him : Put your head in my lap and
sleep.' When he did so the lion said to the ape : 1149. 'I am very hungry. Drop this man and I will be your
best friend and some day will do you a good turn in
return. 1150. What need have you to protect this ungrateful and evil
mortal ?' The ape replied: 'I will not abandon
anyone who has come to me for protection.' 1151. After making other vile proposals the lion grew bored.
Then the woodsman awoke and said 'You sleep now,
mother.' 1152. The ape then put her head in his lap and went to sleep.
The lion said : Man, give me this ape 1153. and when I have eaten her I will go away and the road
will be open to you.' The man then threw down the
ape from his lap. 1154. but she clung to a branch because of her agility and said:
'Shame on your human nature and your human
ingratitude.' 5155. A great caravan came along that road and at the sound
of it the lion made off and the woodman went home.

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TRANSLATION
229
1156. Just as this woodman who had been treated as a friend by the ape was ready to encompass her destruction so you, reverent sir, have treated me.'
1157. The muni said: 'The person who acts without reflection is subject to remorse like the woman who killed the mongoose.' Said the layman: 'Who was she and how was that?'
1158. In a certain place there dwelt a woman Carabhați who was pregnant and in the yard of her house lived a mongoose who was also pregnant.
1159. She came and went for a long time in the presence of Carabhați, was brought to bed at the same time and with her offspring went to the house.
'
1160. Then Carabhați thought: This will be a playmate for my son' so she gave the mongoose milk to drink and brought it food.
1161. One day Carabhați left her baby in the cradle and went to a neighbour's house in order to winnow grain.
1162. A snake at once climbed into the cradle and bit the child but the mongoose saw it as it emerged and tore it to pieces.
1163. Then, its muzzle red with blood, the mongoose went to the mother's feet and made friendly overtures but she looked at it and acting without reflection
1164. thought: 'This wretched creature has eaten my child' and killed it with a pestle and then quickly hurried home.
1165. When she saw that it had torn to pieces the killer of her child she was full of remorse. You will be the same, Kuñcika.'
1166. Said the merchant Kuñcika: Just as the man who had been enriched by an elephant became its enemy so have you now become mine, reverent sir.'
1167. The muni asked: Who was that man?' The layman replied: In a certain forest dwelt a herd of elephants;
•
one day.
Q

Page #243

230 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 1168. a thorn broke off in the foot of the leader of the herd
and he could not walk. One of his cows went to a
cultivated field and 1169. picking up a man with her trunk put him on her shoulder
and with discretion made her way to the bull elephant.
The man inspected the elephant's foot, 1170. opened it with a knife, extracted the thorn and tied it up
with a medicinal herb. The elephant whose foot had
been healed took him to a thicket of the forest 1171. and handed him pearls and ivory which were tied on
elephants, male and female, that could carry burdens, and he was transported to his village with this
wealth. 1172. Thanks to the elephant he became opulent and famous.
One day because of his greed for the village he informed
the king 1173. of the track leading to the elephant herd which was
captured by the king in its entirety. You, reverent
sir, have acted likewise by ruining your benefactor.' 1174. The muni Manipati said: Kuñcika like the lioness you
must exercise careful discrimination.' He replied :
Who was the lioness, reverent sir ?' 1175. Said the sadhu Maņipati: 'There is a mountain Vaitādhya
rich with very famous gems and jewels and endowed with resplendent qualities through being the dwelling
place of beautiful goddesses. 1176. In one of its caves dwelt a lioness who had destroyed
thousands of living creatures and exalted in the pride
of her strength, together with her friend, a hind. 1177. Now one day a wretched jackal named Vitatha greedy
in searching for meat came there in order to get what
could be picked up easily. 1178. The lioness said to her: Welcome to you, be at ease,
dear friend, you shall be like a sister to me.' 1179. Getting up from child-bed with difficulty the lioness
went out of the cave in order to go hunting and the hind fell into a deep sleep.

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TRANSLATION
231 1180. Then the jackal, that doer of evil deeds, being hungry
and seeing the hind asleep got up and ate the lioness'
cubs. 1181. Then she smeared with blood the mouth of the hind who
was fast asleep. When the lioness arrived she asked :
'Where are my cubs ?' 1182. The jackal replied : ‘The hind has eaten them.' Then
the lioness thought: 'This poor creature is an eater
of grass and does not act thus.' 1183. So she asked her : Why, my friend, is your mouth
smeared with blood ?' She replied: 'I do not know
so she then made her vomit. 1184. Seeing that she only brought up grass she said to the
jackal: 'You too, vomit,' and had difficulty in making
her do so. 1185. When the lioness saw the flesh of her own offspring she
said ; 'Ah, wretch, you threw your own guilt on her,'
and so saying she killed her. 1186. If you investigate your affair as the lioness did it will
become clear.' Then Kuncika said: 'Like the lion
you are the ruin of your benefactor.' 1187. The muni replied: Who was that lion ?' Said Kuñcika:
'Listen, somewhere in a cave near an āśrama there lived 1188. a wolf who by contact with religious observances had
become of noble soul and full of compassion for living
beings. The wet season had arrived and 1189. the rain was falling, driven by the wind, when the wolf : saw a lion miserable and aching from the cold and
with an access of pity 1190. said : You, lion, come into the comfort of this cave
fearlessly.' The lion came in and endured the suffering
of the cold therein. 1191. Later on, when he was comfortable he ate that wolf.
Even so, you, reverent sir, give no joy to your benefactor.
O1 LIIC

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232 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 1192. The muni said : From the telling of parables you derive
no enlightenment. Listen to this tale : if you do not
understand you are certainly a fool. 1193. In Rājagrha, Kuncika, there was a merchant Kāştha of
excellent qualities. His wife was Vajrā and their son
was Sāgaradatta, 1194. who was exercising himself in all the arts and was all the
time in the study. This merchant had as dear friends
three domestic birds. 1195. a parrot named Tundika, a mynah named Madana-salākā,
who both talked liked human beings and to complete
the three a cock. 1196. One day Kāştha set out on a journey to distant parts
and said to his wife : 'When I have departed for other
countries listen to my advice : 1197. special luxuries that take the form of minium and
saffron and unguents and baths and betel and collyrium -
go away together with the departing husband. 1198. and are again available to women of good family when
he comes back. You must guard your virtue, the
child, the nurse, the property and the house.' 1199. And having so instructed these birds as his friends and
loved ones he took his wares and went to another
country. 1200. Whilst she was occupied with the affairs of her household
a temple brahmin used to dine there every day, 1201. and he made a fourth. Now Vajrā fell in love with him
and he would come at night and then make love with
her violently. 1202. Knowing of this the mynah said: “There is one who is
breaking the branch: who comes into our mother's
house and who is not afraid of our father.' 1203. Then said the parrot : Madanā, be silent: he who eats
meat with and lives with our mother becomes our brother.'

Page #246

TRANSLATION
--- 333 1204. Said Madana-śalākā : “Tuņạika, you miserable wretch,
ingratitude is the action of dogs, it is not the way of
acting of beaked birds.' 1205. Again the parrot said: "Gentle Madanā, you are pure
and you do not know her hidden reasoning; for it has
been said : 1206. Again and again one should ponder what is the time and
place, who are one's friends, what the outlay and what
the profit, what one is and what is one's power. 1207. When one sees a powerful enemy one should not provoke
his violence but should use discretion illumined as it
were by the autumnal moon. 1208. Kāştha is not here now; who then nourishes us all the
time? So cease your hostility or else for both of us
death will be the result.' 1209. The birds in cages ....
she is merciless in her heart .... 1210. Madanā said : Disciple, this is true, but the household
which our father entrusted to us 1211. this she is now ruining because of her heart which is
merciless as a saw.' Then the parrot said: 'You will not experience tenderness from her but will perish
from her enmity. 1212. Madană, absorbed by passion, Vajrā is now to be avoided;
so therefore do not die at an unfitting time because
of an insensate act'. 1213. Then said Madanā : 'Learned sir, I prefer a righteous
death at an inopportune time than to see such un.. seemly actions committed here in our father's house' 1214. Then making a screeching noise the mynah was killed by
the enraged Vajrā and thrown into the fire because she
disturbed her amours. 1215. One should not speak falsely but there are truths which
should not be told; for speaking the truth Madanā was reduced to cinders in a cowdung fire.

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234
1
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1216. One day two munis came there for food and drink and suddenly caught sight of the cock possessed of very fine plumage with parallel lines.
1217. Looking at the heavens the elder sädhu who was cognisant of the lucky marks of cocks then said, turning to the other one:
1218. 'Whoever eats the head of this fine cock will become a king.' The brahmin who was lying in the grass heard this 1219. and when the sadhus had gone he said to Vajrā: ‘Lady, kill this cockerel for me and give it me without hesitation.'
1220. She replied: 'I will give you other meat'; but he would not agree. Then at his command she killed and cooked it.
1221. Then her son came out of the study and said: give me something to eat.' She replied: ready yet.'
1222. As he began to cry she gave him the head portion from the meat and he ate it and went back to the study. 1223. At dinner-time when the meat of the cockerel was served on the brahmin's plate but he could not find the very part for the sake of which it had been killed.
1224.
'Mother It is not
1225. My little boy was crying and asked me for something to eat so I gave him the head.' He was angry and said: 'You wretched woman, you have done what you ought not to.
1227.
any
Was of this given to anyone?' She answered 'No'. He asked Where is the head?' She said resolutely when asked:
1226. Kill your boy and take out the head from his belly and give it me.' She replied: This is not right.'
་
1228.
'If you do not do so, I will not be your husband.' Then out of love for him the wretched and depraved woman agreed.
'As soon as he comes I will do so.' These words were overheard by his nurse who at once took the boy from the study and fled with him on her back.

Page #248

TRANSLATION
-
235 1229. She told him the real state of affairs : You must not
be a bit afraid.' So saying she arrived at Pțșthicampā
with the boy on her back. 1230. There the king had just died childless and his horse had
been consecrated and whilst she was resting in the
shade of a tree 1231. the horse which was roaming about outside the city
came up to the merchant's son and whinnied and
moved putting its hind quarters in front of him. 1232. The notables of the city then brought the child and his
foster-mother with ceremonial into the city and conse
crated him in the kingship. 1233. Because of the circumstances the citizens gave him the
surname of Dhātěvāhana. He became a puissant king
whose achievements were spread abroad everywhere. 1234. Vajrā and the brahmin made away with all the merchant's
wealth and the serving men and women fled, being
without maintenance. 1235. One day Kāştha having amassed wealth came back and
found his household ruined and the servants gone. 1236. Asked the merchant : Where, Vajrā, are Sāgaradatta
and the nurse? Where are Madana-salākā and the
cock and all the servants ?! 1237. Next he said to the parrot who remained silent: You
not speak, my dear?' The parrot looked at her, and 1238. twisting her dress she said: 'I will wring your neck like
that if you reveal my story.' 1239. The parrot said : It is like this : if I speak, then through
the spite of this woman I am in danger of my life
whilst I remain here.' 1270. Kāştha got up in consternation and released him from
the cage; then flying up to the bough of a tree the
parrot told the full story. 1271. Where Sāgaradatta went to however I do not know,'
he concluded. Then Vajrā fled in fear together with the brahmin.

Page #249

236 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1272. By the power of fate she arrived at Prșthicampā. After
wards the merchant Kāştha struck by the words of
the intelligent parrot 1243. and by the hammer of destiny, shook his head. Look
at what results the evil tricks of fate produce.' 1244. Fate accomplishes actions which are not planned and
shatters actions which are well planned; it brings
about happenings which man does not even think of. 1245. I must put my mind to what is to be done : what need
is there of long deliberation. King of the parrots,
let me take leave of you, go where you list.' 1246. When the parrot had gone and Vajrā had straightway
fled with the brahmin he gave his property to religious
foundations and other objects and took the vows. 1247. He became a proficient monk and with the permission
of the sädhus led the wandering life. Arrived at Prşțhicampā he stayed in an ascetic's shelter where
there were no living things and 1248. from house to house begged for alms. In this quest he
arrived at Vajrā's house and was recognised by her.
Under the stimulus of her mean nature that dishonest 1249. woman threw her ornaments into his bowl together with the
gruel and then made an outcry. He was brought to
the king by the constable. 1250. The nurse recognised the sādhu and fell at his feet. As
she began to weep the king came up. 1251. and said: 'Mother, who is this sādhu ?' She replied:
He is your father. The king too fell at his feet and
he was known by all the people. 1252. Quickly the culprits fled and a pursuit was organised by
the king but they were not apprehended. Afterwards
the king, his son, addressed him : 1253. Why must you live as a monk, my father ? Behold the
kingdom: protect me who am a child and have no family. The muni replied : 'King,

Page #250

TRANSLATION
237 1254. just as the intention to kill you arose in your mother
in particular, even thus there arose in me an aversion
to the world ; so, king, 1255. kingship is of unsound basis, an occasion for worldly
activity, a gateway to hell for living beings, prejudicial to spiritual bliss, in fact just a performance played in
many aspects on the stage of existence. 1256. The religious creed which is the pilot on the road to bliss
is what I have chosen : you, sir, do as I have done,' he concluded, and take the vows in the Jaina
religion.' 1257. The king said: 'If you are intent on doing good to
living beings and wish to lead men across the ocean of
existence, remain in the vehicle yard.' 1258. The muni replied: "Very well' and surrounded by the
sādhus he went there and the king listened to the
sacred doctrine. 1259. He became a lay disciple and instituted ceremonies in
the Jaina temples; and both king and subjects became
active in the practice of the Jaina religion. 1260. Thus the sacred teaching was proclaimed with glory in
the Jaina temples. Then the brahmins being stimu
lated by the force of hatred, 1261. merciless and with cruel intentions, desirous of destroying
the doctrine of the Jaina religion, suborned a pregnant
woman saying: 1262. At the behest of the divinities on earth who are of the
nature of the sun and are adored throughout the world
make of yourself an offering to the gods' 1263. When this sādhu who is honoured by the king comes out
from within the city in the presence of the king and
the townspeople, dressing up as a female ascetic 1264. you are to obstruct the city gate and make this sort of
speech ‘My master, how could you make me pregnant and then go away?!

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238
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
1265. So, darling, you who are full of compassion, is it right for you to go, lord, leaving me in this condition without money or food or relatives?'
1266. She replied: Munis are equipped with the weapon of a curse because of their great asceticism, so how am I profited by dying straightway?'
1267. The brahmins however said: 'Rid yourself of this fear. Are not brahmins strong in mantras and ready to show grace?
"
1268. We will have much money given to you and will provide for the occasion.' With much difficulty they secured her assent.
1269. Having taken leave of the king the sadhu went to the city gate and when he reached it she accosted him in the words used above.
1270.
The ascetic thought: A blow has been struck against the sacred creed. I will strike a counter blow by glorifying the doctrine.'
1271. Let all the people listen: hear what has been said by this female ascetic and do not say that I am devoid of compassion but listen.
1272. If this foetus has been given life by me then let it emerge at its full term by the aperture of the womb,
1275.
1273. but if not, let it burst her belly and emerge at once. Then bursting her belly the foetus fell on the ground. 1274. The wretched fictitious ascetic sank to the ground in a swoon and when she recovered consciousness addressed the brahmins standing nearby:
'Use your mantras and tantras at this time and place because you made me do this against my will.'
1276. Losing their authority from fear of the king the brahmins then said: 'Is all this tale she tells true?'
1277. For who will believe what is said by a sick person, or by one who has eaten as a guest, or by one engaged in love-making or by one desirous of getting something into his possession.

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MANIPATI-CARITA OF HARIBHADRA
239
1278. Then seeing the evidence of the excellent muni's super
natural power they fell at his feet repeatedly, their
limbs trembling from fear of his curse. 1279. and in that attitude they said: 'We have come for
refuge to you who are endowed with a wealth of ascetic
power : be assuaged and assure our security.' 1280. When they had spoken thus the sādhu cut short his curse
since good men do not destroy those who have come for
refuge. 1281. The king said: "Take the vows with your wives and
children or quit my country,' so they took the vows
with their wives. 1282. Just as that serving-woman died with the child from her
womb because of an evil action, so will he perish who
stole your property.' 1283. As Manipati spoke thus the first smoke from the flame of
anger began to pour forth from his mouth and ears
and nostrils. 1284. Kuñcika's son Jinadatta seeing the fire of flaming anger
emerge turned to his father terrified : It was I
who took your money, 1285. father, so seek pardon in every way of this excellent
muni who has been slandered.' Astounded and
terrified they fell at his feet and asked pardon. 1286. The muni esteeming that those who had committed this
offence were adherents of his religion and not fit to be
destroyed pardoned them. 1287. The disciple Kuñcika became a monk under the muni
and through this asceticism Jinadatta became a lay
disciple. 1288. Knowing this, do not make false accusations against
munis or female ascetics, or against lay disciples, men
or women, because they may be perilous to life. 1289. Endowed with such virtues the sādhu Maņipati, exempt
from the fever of existence, became supremely destined for the abode of bliss of the gods and then for final release.

Page #253

MAŅIPATI-CARITA OF HARIBHADRA
I. namiūņa Vaddhamāņam 'cauttīsâisaya-samjuyam dhiram Maņivai-cariyam vuccham su-sāhu-guņa-rayaņa-paļihat
tham 2. atthi iha Bharaha-vāse 'Masivaiyā nāma niruvamā nayari
tie Manivai rāyā payai-jana-vacchalo āsī 3. tassa ya Puhavi devi tāņa suo jaņiya-jana-man'-āņando
nāmeṇam Muņicando niya-bandhava-kumuya-6vaņa-cando 4. aha annayā narindo paliyam daţthūņa jāya-samvego
thaviūņa suyam rajje Damaghos’-antammi pavvaio 5. abbhattha-duviha-sikkho chaj-jīva-nikāya-rakkhan-uj
jutto kāleņam padivanno egalla-vihāra-vara-padimam 6. pattammi siya-kāle viharanto Maņivai-muni patto
Ujjeņi-ujjāņe nisāe padimam țhio tattha 7. govāla-dāragehim pāvario 'cīvarehi 8bhattie
jāvi acchai visattho tā jam jāyam tayam sunaha 8. tie cciya nayarie bāhim 'Bhatto tti māhano vasai
tass' asi 10duțgha-bhajjā nāmeṇam Dhanasiri asai 9. paura-tila-samgahāo so Tilabhatto tti vuccai jaņeņam
11muddhattaņeņa na muņai niya-bhajjā-ceţthiyam duţtham 10. tie ya Dhanasirīe bhog'-uvabhogesu lālasa-maņāe
channam 12vikkaņiūņam 13niţthiviyā te tilā savve II. cintei tao pāvā kim uttaram eya-vaiyare niuņam
dāhāmi bhattuņo 'ham pucchijjanti payatteņam ADFGH Mahaviram. • ABE cauvvihāisaya. * AB padu-hattham. • AB Muņivai nameņa.
AB änando. • DEGH nikkhanto. 7 DHC civareņa. • BF pavarehi. • A parivasai māhaņo mukkho. BFGH bhatto 'tthi māhaņo mukkho, 10 B pavara11 ABCDH mukkhattanena. 11 ABG vikkiņiūņam D vitthiviūņam. 11 ABFG nitthaviya.
240

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MANIPATI-CARITA OF HARIBHADRA
12. tak-kal'-uppanna-mai māyāe kuņai erisam uvāyam jena na karei tattim tilāņa kaiyāvi Tilabhaṭṭo
13. bahuviha-vihanga-picchehi chaiyam savvao niya-deham kāūņam kinhāe cauddasie uttara-rattie
241
14. gahiūņa khāyir'-angāra-pūriyam kara-yalammi ya sarāvam bheseum sampattā bhattāram khetta-khalaya-thiyam 15. paccāsannam pattā puņo puno bhanai ucca-saddeṇam kim Tilabhaṭṭam bhakkhemi kim vā tila-samcayam
savvam
16. vayan'-antareņa 'phukkai angāre hattha-samṭhiya-sarāve dhunei uttam'-angam sira-väla-cchaiya-muha-kamalam 17. daṭṭhūņa tie ceṭṭham suniuṇam puvva-vanniyam vaya
nam
bhaya-kampira-savv'-ango Tilabhaṭṭo ciṭṭhai jāva
18. tāv' āgayā samīvam sā pāvā bhaṇai pāva diṭṭho 'si sucireņam ajja mae māremi tumam sa-hattheṇam
19. iya evam so bhanio pabhaṇai mā kuņasu erisam devi dīne mamammi āṇā-padicchage pāya-vaḍiyammi
20. 3iya evam-ai bhaṇiyā sā pabhaņai pāva kim na jāņesi jaha ahayam Tilabhakkhā vikkhāyā devāyā-bhuvane
21. tā jai jiviya-kāmo tumam tao majjha niya-tile savve dehi na jāyai jenam uvadavvo tuha sarīrāmmi
22. na ya nāmam pi tilāņam tesim tumae kayāvi 'gahiyavvam "iya bhanie so tuṭṭho paḍivajjai tie tam vayaṇam
23. aha sā "samtuṭṭha-mana sampattā tak-khaṇeņa niyageham
so vi ya bhaena "dāha-jjara-parigao agao sa-geham
24. khaṇa-metteņam ca mao tav-velam ceva tie vayaṇenam nio videhi daddho Manivai-muņiņo samīvammi
25. tassa ya ciyânalenam agantum vattha-samvuda-sariro uvasagga-sahaṇa-dhiro jhāņa-ttho jhāmio sa muņi
1 AH pukkarai.
DEF souņam.
CFG ten' evam puņa. AGH käyavvam. DE pabhanio.
• FGH parituttha.
B kampiya-savv'-ango jäi niya-geham.

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242
TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA
26. pacchā pabhāya-samaye govālehim paloium kahio
Kuñciya-sețțhissa tao ten' āņio niyam geham 27. Kuñciya-sețțhi-nāmam kaha jāyam suņasu Jiņavara
gharānam
savvāņa kuñciyão tassa kare Kuñcio teņam 28. kahiyam ca Kuñcieņam tahiyam vatthavvayāņa sāhūņam
jaha muņi-vasaho ego daddho jalaņeņa iccãi 29. tam soūņam te cciya bhaņanti jam hoi ettha kāyavvam
amhehi tam kahijjau aha so bhanium samādhatto 30. Accaņkāriyabhațțā gharão āņeha jhatti vara-tellam
nāmeṇa Lakkhapāgam tao param aham 'bhalissāmi 31. tā muņi-varāņa juyalam gayam ghare tie maggae tellam
dāijjante tammi u jam jāyam tam nisāmeha 32. sohamm'-indo jampai sohamma-sahāe samțhio santo
Accaňkāriyabhațțā khamā-parā sampayam bhuvane 33. devehim pi na sakkā koveum tam asaddahanto u ... ei suro dāsie karão bhanjei tinni aghade 34. Accankāriyabhațțā cauttha-velāe appaņā dei
na ya bhaggo so sghaçao 'sammatta-guņeņa tīe karā 35. daţthūņa dāsi-hatthā amham kajjena ghada-tigam
bhaggam
to 5muņi-varehi bhaniyā dāsie mā hu rūsijjā 36. sã jampai rosa-phalam ih' eva jamme mae samaņubhūyam
tam sumarantī näham kassavi kaiyāvi rūsemi 37. kahamavi muñīhi puţthā să sjampai niya-cariyam itth'
eva
Dhaņasețțhi tassa piyā ?Kamalasiri tāņa ațțha suyā 38. tesim 8aņuyā ahayam duhiyā eg' eva Bhațțiyā nāmā
bandhava-janassa itthā visesao jaņaņi-jaņayāņam 1 CDE bhaņissāmi.
BC kude. > C kudo. · BC sampatta. 5 C munivarena. * BCG niya-cariyam kahei. " A Dhanadevi. . AH attha suyānam do

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MANIPATI-CARITA OF HARIBHADRA
243
39. to bandhu-jana-samakkham bhaniyam taeņa maha imā dhūyā
pāṇa-piya tumhehim na ceva cankariyavva ti
40. Accankariyabhaṭṭā etto nām'-antaram 1maham jāyam patte juvvana-samae varayā maha enti anavarayam
41. na hu dei tāņa tão bhaṇai ya dāhāmi niya-suyam tassa jo eie vayaṇam khandissai neya kaiyāvi
42. diṭṭhā ya annaya 'ham Subuddhi-nāmeņa mantiņā teņam maggāviyā 3viinnā paḍivanne puvva-bhaniyammi 43. vitte pāṇiggahane niya-vāsa-gharammi tattha vi suheṇam ciṭṭhāmi devaya iva pūijjanti jaņeṇâham
44. maha naho vi Subuddhi samjhãe cciya narinda-pāsão āgacchai maha pasam 'paseviya majjha jam āṇā
45. annammi dine ranna bhaṇio manti jahā tumam siggham kim vaccasi so pabhanai "bhajj'-ãeseņa nara-nāhā
46. to rannā so dhario suciram mukko ya addha-rattammi patto majjha samīvam aham pi ros'-aurā dhaniyam
47. dhakkeum vasa-haram jagganti ceva jāva ciṭṭhāmi tāva duvara-ṭṭhiena maha paiņā "erisam bhaniyam 48. ugghāḍesu kisoyari väsa-haram tujjha kimkaro bhicco es' agao duvāre ciṭṭhai ukkaṇṭhio bāḍham
49. bahuso vi bhanijjanti ahayam annāṇa-koha-dosenam ugghäḍemi kavāḍam na tassa to teņa imam bhaniyam 50. avvo jāṇanteņa vi peccha mae erisi sīlā esā angīkaya tti soum ahiyam ruṭṭhā aham tassa
51. sahasatti vihāḍeum geha-kavāḍāi niggayā bāhim vaccanti niyaya-ghare gahiya corehim maggammi 52. gahiy'-abharaṇā neum niya-palli-sāmiņo samuvaṇiyā teņa ya bhajjā-bhāvam aṇicchamāņi dadham pahayā
1 CG samjayam B imam jāyam.
2 BGH tesim.
CF annaya.
ACDEFG esa cciya B esatthiya.
'CH bhajjãe bhayeņa.
BDGH iya-vayaṇam bhaniyam C pabhaniyam eram.
? BC bhanium thakko.
Bahayam vayaṇam tao tassa.
D pavaccanti nira-gh°.

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244 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
53. so ya jaṇanie bhanio tāḍento mam dadham jahā putta esa maha-sai khalu kayatthiyam jujjae neva
54. jamhā sīlavaio nãrio jai kaham pi rūsanti to diṭṭhi-metteņa vi 1duṭṭha-nare niddahantfha
55. tassa paḍibohan'-attham tie kahiyam balāhiyā-nāyam egãe aḍavie ego parivāyago vasai
56. tassa ya teo-lesā annāņa-taveņa kahavi samjāyā aha annaya kayai taru-mūla-thiyassa tass' eva
57. uvarim balāhiyāe sirimmi vihiyam purīsa-vosiraṇam teņam ca parakuvieṇam daḍḍhā sā cintiyam ca puno 58. jai me koi avannam kāhi evam ca tam dahissāmi iya cintiūņa nayare so patto saviyae geham
59. tie ya niyaya-pai-kajja-vāvaḍāe pabhūya-velãe "bhikkhā no uvaṇīyā parikuvio muccae teyam
60. Steņa ya sa na vidaḍḍhā niya-sīla-gaṇeņa kaya-parittāṇā bhanai ya eyam vayaṇam ti daṇḍiyā balāhiyā 'nâham
61. puṭṭhā ya kaham jāņasi vaiyaram eyam aranṇa-sambhūyam
sā bhaņai tujjha kahihi eyam Vāṇārasi-kulālo
62. tahiyam gayassa kahiyam tenam parivāyagassa jaha tie sila-guneņam nāņam samjayam teņa sā muņai
63. majjha vi sila-guneņam tam ceva ya nāņam atthi to bhadda
silam ittha pahāņam tā tammi samujjamam kuņasu 64. iya kahie uvasanteņa teņa egassa satthavahassa hatthe vikkiyā 'ham teņa vi bhajjā maham hohi 65. iya-asãe gahiyā tassa vi mantāmi jāva no-vayaṇam babbara-kūle neum vikkiņiyā teņa rosena
66. jeņa ya ahayam gahiyā so mam posittu kadḍhae ruhiram evam puno puno cciya piḍam maha kunai 'airuddam
1 C ruttha.
* CH bhikkha-mett'-uvaniye FDG bhikhammi nuvaṇiye. A vani-bhajjā na ya daḍḍhā H să tie na ya daḍdhā.
A nāyam.
BFG tattha pattassa.
CF dosena. BCG asahijjam.

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MAŅIPATI-CARITA OF HARIBHADRA = 245 67. ruhirassa kaddhaņeņam aṇavarayam majjha panduram
deham
samjāyam maha bhāyā laha patto divva-jogeņam 68. dațțhūņa mamam cintai kā esā kim na hujja maha
bhaiņi
saņkiya-maņeņa teņam ahayam ciya pucchiyā bhadde 69. kā 'si tumam bhaniyam tao mae vi Ujjeņi-vāsiņo 2dhaniņo
Dhanasețțhiņo suyā 'ham vinnāyā moiyā tatto 70. ānīyā jaņaya-gehe tam erisam rosa-phalam iha bhave vi
aņuhūyam teņåham rosassa vasam na svaccāmi 71. tam soum so tiyaso payaçī-hoūņa niyaya-vuttantam
kahiūņa ya kāūņam tay-avattham ceva tam tellam 72. sampatto niya-thāņam muņiņo vi hu Kuñciyassa uvanenti
tellam teņam vihio "savva-taņū Maņivai sāhū 73. tatth'eva varisa-yālam karāvio taha ya putta-bhienam
tav-vasahie ţhavio attho paramatthảo anattho 74. dițțho ya ţhavijjanto 5so teña sueņa taha ya avahario
evitte ?vāsā-ratte nihālio Kuñcieņa tahim 75. tam apicchanto mūờho sāhum pai sankium bhaņai evam
bhayavam tumam akayannū Seyanaga-gao vya jāo 'si 76. Gangā-naie tire gaya-jūham tattha sāsi jūhavai
jāe jāe nihanai gaya-kalahe moha-dosenam 77. egāe karaņie 'māyā-niuņãe āsama-payammi
pacchanna-pasaviyāe niyaya-suo rakkhio ego 78. ārāma-seyaņão Seyaņago tti ya jahattha-kaya-nāmo
tāvasa-kumārehi tahim vaddhanto jovvanam patto 79. dițțho ya bhamanteņam niya-jasao teņa dappiya
māņeņam · nihao ahiţthiyam taha tam jūham cintiyam ca imam 1 B tattha cciya. ? BD vaņiņo CG muņiņo. 3 CE naccāmi. 4 D sattha. 5 CFG suyaenam tahaya jhatti avahārao. & D patte H vatte. 7 FG ya väsa-ratte. 8 A koi D kimpi. . A niuņāe āsama-payammi gantūņa.

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246 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 80. majjha jaņaņi vva annā vi niyaya-suyam ettha āsame
kariņi
Ivaddhārehi tti cintiūņam so āsamo bhaggo 81. jaha tena kari-varenam uvayārīņam pi tāvasāņa kao
lavayāro taha tumae munivara maha davva-haraņeņam 82. Maņivai-muni-carie iya khama-dama-samvega-buddhi
janayammi Kuñciya-sāvaya-kahiyam Seyaņaga-kahāņayam pad
hamam 83. aha bhaņai muņi mā bhaņasu erisam suņasu majjha
diţthantam Sutthiya-muni-sambandham jeņa tumam munasi sāhu
gune 84. Magahā-desammi puram Rāyagiham tattha Seņiyo rāyā
tassa duve bhajjāo Nand' egā Cellaņā bīyā 85. Nandāe suo Abhao so mantī tattha Jiņavaro Viro
Guñasilae ujjāņe samosaờho saha su-sāhūhim 86. devehi samosaraņam tassa kayam tam ca Seņiyo nāum
bhattie vandan'-attham samāgao suņai dhammā-kaham 87. tattha kodhiyam egam Jiņavara-calane niy'-anga-rasiyāe
siñcantam dațýhūņam tam pai kovam gao rāyā 88. itthantarammi chie Jiņeņa so bhanai marasu tam jhatti
taha Abhaeņam chữe jīva tumam marasu 3vā bhaņai 89. aha Seņieņa chīe bhaņai tumam jiva Seņiya-narinda
Soyarienam chíe mā jīva mā marasu bhaņai puno 90. liya soūņam a-samañjasāim vayaņāim teņa bhaniyāim
to sgādhayaram ruțțho rāyā tag-gahaņa-kajjeņam 91. aisai niya-purise kuţthi uțțhittu Jiņa-samīvāo
naravai-narāṇa pecchantayāņa gayaņe samuppaio 92. kahiyam 'ca tehi ranno aha so samsaiya-māņaso Vīram
pucchai ko esa pahū kodhiyao aha Jiņo bhaņai
1 A vaddhāreha. 2 FCE uvayāro. 3 A bhaņai puņo. 4H omits this verse. 6 ADGH bādhayaram. & ABDH tag-gahaņa. 7 B tav-vaiyaram to EG tāva ya ranno.

Page #260

MAŅIPATI-CARITA OF HARIBHADRA= 247 93. devo esa 'narīsara devattam kaham pāviyam imiņā
rannā puţtho Seduya-diya-vuttantam kahai-Viro 94. Kosambi-nayarīe Sayāņiyo nāma ’naravaro āsi
tatth' eva Seduya-diyo jamma-dariddo mahā-mukkho 95. so bhajjāe bhaņio gabbham-pattāe ghaya-3gulāim maham
āņeha tena bhaniyam vinnāņam natthi me kimpi 96. jeņa paro jāijjai sā jampai nara-var'-indam olaggam
kuņasu kusumehi so tuha tuttho vittam dhuvam kāhī 97. evaņ kayammi tuțțho bhaņai nivo tujjha bhatta kim demi
bhajjā-vayaņeņam so maggai maha dehi paidiyaham 98. 'ussāram agga-bhattam dīņāram tam taheva teņa kayam
niva-sammao tti loyā vi tassa bhattāim denti bhayā 99. evam so sriddhillo pūijjanto jaņeņa samjāo
bahu-bhoyaņa-vamaņ'-āīhi taha ya kāleņa kuțțhiyo 100. manti-vayaņeņa tāhe dinno puttāņa tassa ahigāro
rannā so ya nisiddho citthai niya-eghara-kuļīrammi IOI. sa-yaņehi avannāo ruţtho māyāe āņavai chāgam
tam niya- deha-ghațțaņa-cāraṇao kuţthiyam kāum 102. hantūņa ya sa-yaņāņam dāūņam kuţtha-samkaman'.
atthāe
8tittha-maraņa-cchaleņam gao sayam bhīsaņe raņņe 103. tattha tisieņa dițţham bahu-rukkha-odalehim kalusiyam
salilam
tap-pāņão sajjo samjão āgao sa-giham 104. daţthūna kuţtha-loghatthe sa-yaņe so bhanai maha --
avannāe
phalam eyam tumhāņam te benti dhiratthu te pāva 105. jeņa erisam llvavasiyam evam so khimsiyo jaņeņåvi
tatto Rāyagiha-gao citthai dovāriyass' ante 1 'BFG naresara. * A varavai. : AH gudāim. • AH osaram. • CF aņudiyaham. • A gihā. ID deh'-uvvattana, •B tattha. . CH phalehi. 10 ABD vatthe C patte E hatthe. 11 FG cacariyam.

Page #261

248 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 106. ettha tayā pattāņam amhāņam vandaņāe kajjenam
so dovāriya-puriso samāgao iha samosarane 107. Seduyagam muttūņam duvāra-desammi rakkhan'-atthāe
teņa ya duvāra-duggā-nevajjam bhakkhiyam savvam 108. tab-bhakkhaņão tisio 2sūl'-atto ațţa-jhāņa-dosenam
mariūņam 'uvavanno vāvie 6dadduro satto 109. kālantareņa punaravi iha sampattīņam amha jaņa-vādam
soūņa sariya-jāi vandaņa-vaļiyāe samcalio 110. maggammi turaya-khara-khura-khutto suha-bhāva-sam
gao marium
nāmeņa 'Dadduranko devo jão imo so ya III. tūha maņa”-parikkhan'-attham surinda-vayaņam asadda
hanto u
rasiyā-sey'-āihim māyam kāūņa esa gao 112. aha Seņieņa bhaniyam kim pabhaņai sāmi marasu iccãi
kahai Jiņo paramattham iha dukkham 8jāhi tam mokkham 113. evam sampai bhaņiyam Abhao iha Jiņa-gurūņa bhatti
paro
para-loe Savvaţthe hohi egavayāro u 114. tam puņa iha dhamma-rao parattha narayammi 10jāisi
narinda
Soyario iha mahise haņai mao vaccihi narayam 115. Hiya naraya-gamaņa-bhão rāyā 12 puņa Seņiyo imam bhaņai
bhayavam tumammi nähe kaha jāissam aham narae 116. tā dehi kevi niyame jehi na vaccāmi dāruņe narae
to bhaņai bhuvana-bhāņu tass' eva samāhi-kajjenam
1 ABDH bahuyam.
BCD mūo to. SB jogeņam. 4 D samuppanno. 6 ABFG dudduro. • ABC khura. ? ABFG dudduranko. * A jäi tam. • AE paro. 10 DG jāhisi. 11 BC iya soūņam savvam ro 11 Csiri

Page #262

MAŅIPATI-CARITA OF HARIBHADRA
249 117. sāhūņa 'bhatta-pāņam Kavilā-hatthão tam davāvehim
Soyariyam ca vahantam mahise rakkhehi diņam ekkam 118. Kavilā rasoiņi tatto bhaniyā padibhaņai neya dāhāmi
sāhūņa 'bhatta-pāņam jai tila-mette kunasi khande 119. Soyario vi nisiddho bhaņai na thakkemi kahavi mārento
pañca-sae mahisāņam to khitto kūva-majjhammi 120. tattha vi miu-mayam kāum haņai tao antarāla-dhario vi
maņasā vigappiūņam vahai abhavva tti kāūņam 121. evam a-vihiya-niyamo Jiņa-purao garüya-soga-samtatto
8gādhayaram vilambanto bhaņai nivo nāha rakkhi
mamam 122. Vīro bhaņai narêsara narayammi nikāiyam tae āum
to gantavvam niyamā Ghammãe patthade padhame 123. uvvațțiūņa tatto hohisi 'Ussappiņie padhama- Jino
maha sariccho naravara tā mā kheyam tumam kuņasu 124. uciya-samayammi rāyā sa-puram pai pațțhio munim niyai
maccha-gahaņam kuņantam sura-māyāe mahā-satto 125. pabhaņai kim kuņasi tumam muội bhaņai hou tumha
paccakkham
iya bhanium pakkhippai jalammi jālam jhasa-nimittam 126. rāyā bhaņai kadie kim eyam so vi bhaņai raya-haranam
eeņam kim kijjai rannā bhanie musi bhaņai 127. jivā rakkhijjanti to mårisi kīsa macchae rāyā
bhaņai muņi vi ya hațțe kambalam ehim kiņissāmi 128. samjama-heum dāum kambalayam vāriūņa jā jāi
tā niyai hațţa-majjhe gabbhavaiņ sāhuņim egam 129. Jiņa-sāsaņassa khimsam rakkhanto tam pi dhariya
pacchanne
dhammammi avicala-maño pasava-diņam jāva padiyarai I3o. evam pi ja na sakko khobheum to sureņa tuţtheņam
payadi-hoūņa nivo bhaņio dhanno 'si nara-näha 1 HAE bhatti-dāņam G bhatta-dāņam. : E kunaha. * AG bådhayaram. • CF osappiņie.
A täva niyattă magge gabbhaval såhuni egā. # DGH magge. 7 ABCH dhano.

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TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
131. taha ginhasu hāram imam golaya-juyalam ca jāmi 1saggam aham
iya bhaṇiūņam tiyaso patto tiyas'-alayam sahasā
132. bhaniyam ca tena sampatthiena tuṭṭam puno imam hāram
jo samdhissai puriso so marihi n'atthi sandeho
133. rannā vi Cellaṇāe dinno hāro manohar'-āyāro Nandae golaya-dugam sa ruṭṭhā tam vihāḍei
134. pecchai ya khoma-juyalam kunṇḍala-juyalam ca niggayam
tatto
tam giņhai sā tuṭṭhā tam daṭṭhum Cellaṇā bhaṇai 135. sāmi imam maha dijjau so bhanai na demi dinnam eyãe tāhe ranna ruṭṭhā maran'-attham caḍai pāsāe
136. vāyāyaṇa-vivareṇam paḍāmi eyão heṭṭhao huttam
jā niyai tāva picchai tala-ṭṭhie tattha tinni jane 137. mintham taha aroham mantantam mauya-mauya-vayanehim
Mahaseṇā-gaṇiyãe samayam ai-aula-maṇāe
138. tam daṭṭhūņam devie cintiyam kim imãe mantanti tti nisuṇemi tāva maranam paccha vi hu majjha sahīņam 139. paribhāviūņa eyam avahiya-hiyayā tam nisāmium laggā aha vesãe bhaniyo āroho 'mahura-vayaṇehim
140. samiya campaya-mālam dehi maham tie bhūsiya-sarīrā jenaham vesão sesão 'jiņemi maha-'diyahe
141. jai puna na desi to 'ham marāmi ahavā tumam pariharāmi
āroho bhanai tao jam te royai tayam kunasu
142. ahayam tu na demi imam campaya-malam gay'-indaābharaṇam
eie dinnāe rāyā maha jīviyam harai
143. mintheṇam aroho bhanio jo maddaveņa ghittum na hu tīrai so ghippai kharena baḍueņa va palāso
1 ACH sagga-muham D maggammi.
2 ADGH sammam.
3 CFGH majjha vi paccha hu.
AB mauya.
5 BEGH jiņāmi.
A hiyae B divase C dahe DE dehe.

Page #264

MAŅIPATI-CARITA OF HARIBHADRA
251 144. etth' āroho pucchai ko baduo esa to kahai mintho
kila bambhaņeņa keņavi uttara-desammi jāeņam 145. desantaram gaeņam ditțho papphullio palāsa-tarū
rañjiya-maņeņa bīyam tass' āṇīyam niyaya-dese 146. Ivaviyam sittam kāla-kkameņa jāo gurū palāsa-dumo
siñcento aṇavarayam na hu phullai vaddhai navaram 147. to rūsiūņa teņam mūle pajjālio nalo tassa
tav-vasao rukkhattam sampatto phullio ya lahum 148. evam hiyam avi vuttā asaggaham muñcae jai na esā
to kim imāe supurisa kirai hiyam appaņo jenam 149. jo appaņo hiya-karo annassa vi so hu bahu-mao hoi
jaha Bambhadatta-ranno chagalo aha bhanai āroho 150. kaham eyam to miņķho pabhaņai Kampilla-puravare
rāyā
nāmeņa Bambhadatto Bambha-suo bāraso cakki 151. assenam avahario adavi-patto ya magga-laggena
sinnena niyaya-2nagare nio aha uciya-samayammi 152. vāsa-harammi paviţtho puţtho devie deva adavie
kim kimpi tae dițgham suyam ca aceabbhuya-sarūvam 153. so bhaņai mae adavi-patteņa talāya-tīra-taru-müle
āsīņeņam ditthā majjittu sarovar’-uttiņņā 154. egā itthi nāiņi-rūva-thiyā “goņasâhiņā saddhim
vaļa-kodarā gaenam suraya-suhā-sovaņa-pasattā 155. tad-aņāyār'-āloyaņa-kova-gaeņam mae tayam mihuņam
pahayam kasāhi tā jāva jhatti addamsaņi-hūyam 156. iya kahiūņa narindo sarīra-cinthe niggao bāhim
niyai suram viņaya-param phuranta-vara-kuņdalaharanam 157. vimhiya-maņo narindo sureņa aha teņa evam ālatto
tuțțho 'mhiltumha naravara bhaņasu varam kim
paņāmemi 1 CG vaviyammi tammi ko. * AGH ass'-avahario adavie patto āgamma magga-laggeņa. 3 D gehe. • DE asuyam GH bhūyam. 5 A govasāhiņā. 6 BC kottara. ? BE tujjha.

Page #265

252 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 158. so bhaņai keņa kajjeņa majjha tuţtho 'si aha suro bhaņai
jā sā itthi tumae adavi-patteņa sikkhaviyā 159. nāga-kumāri sã majjha bhāriyā tie tujjha pāsão
āgamma maham bhaņio māyā-niuņam ruyantie 160. tumae vivijjamāne aham aņāha vva Bambhadatteņam
nihaya 'mhi nāha surayâhilāsiņā tam aņicchanti 161. to 'ham kovam uvagao tuha vahaņ’-attham ih' 'āgao
siggham
jāva tumam devie puțțho adavie vuttantam 162. nisuyam ca tayam savvam tumae devie jam samak
khāyam
eeņa kāraņeņam tuţtho 'ham tuha varam demi 163. bhaņai nivo jai evam tujjha lpasāeņa savva-jivānam
bhāsāo vivujjhijjā ahayam eso varo ?hou 164. evam ti hou snaravara jai varam annassa tam payāsesi
tā te maraṇam hohi matthaya-phuțțaņeņa sahasatti 165. iya bhaniya gao sahasā devo rāyā ya vāsa-bhavanammi
sampatto patta-varo evam vaccanti diyahāim 166. kaiyāvi mandan-attham āsiņo naravai suņai vayanam .
ghara-koiliyāe tayam niyaya-paiņ pai bhaņijjantam 167. jaha eyāo naravara vilevaņāo tumam maha nimittam
Sāņehi thova-mettam vilevaņam dohalo majjha 168. so bhaņai na® āņemi bīhemi nivassa sā tao bhaņai
jai āņesi na eyam Ito 'ham avassam marissāmi 169. tav-vayaņa-savaņa-8samjāya-pahariso nivo dittho
devie tao puțțho sāmi kis hasasi tam eyam 170. bhaņai narindo sundari hasiyam khu mae param na
sāhemi kim kajjam bhaņai nivo marāmi eyammi kahiyammi
1 BDE pabhāveņa. · ADE hoi. * BCFGH navaram. • ABDH phudaņeņa. • BCF aneha. • C na yānāmi.
BEFG to 'vassam aham. # E sambhama. • ABGH pahasiro.

Page #266

MANIPATI-CARITA OF HARIBHADRA
253
171. sā bhaṇai avassam imam kahiyavvam jai na kahesi to
niyamā
sāmi marissāmi aham tāhe rāyā imam bhaṇai
172. jai evam tā sāhemi devi navaram ciyae ārūḍho iya bhaniya masāṇam pai calio rāyā 1sa-devio 173. jão loga-pavão jai kira devie naravaro kimpi kahihi tao marissai bollijjai kunda-kundehim 174. itto ya chago ego bhanio chagalie majjha caran'-attham java-nicayão eyão pūliyam egam āṇehi
175. so bhanai Bambhadattassa raiņo ghoḍayā jave ee carihanti ime anno ginhanto hammae niyamā
176. sa bhaṇai majjha vayanam jai na tumam kunasi to
marissāmi
chagalen' uttam marasu tti majjha annão hohinti
177. chagalie tao bhaniyam eso chak-khanda-bharaha-naranāho
mahilae vayaṇeņam mariu-mano vaccai masāṇam
178. tam puna neha-vihūņo niya-jiviya-loluo vigaya-satto na hu kunasi majjha vayaṇam dhiratthu te purisayārassa 179. chagaleņa tao bhaniyam jāi-metteņa bokkado ahayam eso ya ceṭṭhienam mahila-kajjena jo marihi
180. asanne vaccanteņa rāiņā tam nisāmiyam savvam to maraṇão niratto chagalassa dāum kaṇaya-mālam 181. pabhanai devi tam nivviņņā niyaya-jiviyavvão to marasu majjha annão tujjha sarisão hohinti
182. tā bho jaha so rāyā appa-hiya-parāyaṇo tao jão
taha hosu tumam pi dadham evam minthena bhaniyammi 183. mariyavvā ya niyattā Mahaseņā Cellaṇā ya tam soum hāreņam ciya tuṭṭhā niveņa saha bhuñjae bhoe 184. aha so tiyasa-viinno hāro tuṭṭho taḍitti vihi-vasão bahu-vakko tti na tīrai samdheum jeņa keṇāvi
185. jo ya tayam samdheum hojja samattho na so vi samdhei sura-vayaṇão bhio niva-purao puvva-bhaniyão
1 CGH saha devie.
2 C Tiyaga-caukkesu E nunḍa-vadehi.
3 DH lobhao.
4 ABFGH marai.
A jai.

Page #267

254 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 186. annammi dine rannā davāvio padahago niya-purammi
jo samdhei hāram so lahai nivāo daviņa-lakkham 187. maņiyāreņ' egeņam 2vuddheņam niya-suyāņa daviņ'
attham
jiviya-nivviņņeņam buddhie samdhio hāro 188. laddham daviņassa addham padhamam pacchā mayammi
tammi nivo
sesam na dei bhaņai ya dāyavvam jassa so natthi 189. so vi maņiyāra-seţthi marium tatth' eva vānaro jāo
hindanto niyaya-ghare daţthum sambhariya-puvva-bhavo 190. mucchā-nimīliy'-accho pačio karuņā-gaehim puttehim
kaya-paļiyāro sattho 'tap-purao akkhare lehai 191. so 'ham tumhāņa piyā mariūņam vānaro samuppanno
to bhanaha sesa-davvam niveņa dinnam na vā tumhā 192. te pabhaṇanti na dinnam tam soum vāṇaro sa-rosa-maņo
keņavi chaleņa harium hāram appei puttāņam 193. tan-nāsâula-hiyayo rāyā Abhayam samāisai evam
satta-din-Sabbhintarāo laha hāram ahava to dando 194. evam Abhaya-kumāro Raņudiyaham hāra-maggan -ujjutto
sattama-diņe rayaņīe vasio vasahie sāhūņam 195. tattha ya Sutthiya-sūri Siva-Suvvaya-Dhaņaya-Joņaya
munīhim sahio nivasai so puņa bhayavam- Jiņa-kappa-gahan:
attham 196. samsār'-uvvigga-maņo kuņamāņo satta-bhāvan'-?abbhā
sam
kāussaggammi țhio rayaņie uvassayassa bahim 197. etto maniyārassa ya suehi bhiehi tie rayaņie
hāro samappio vāṇarassa tass' eva pacchannam
1 CFG nayare. 2 C puţtheņam F tutthenam. 3 D tammi mayammi. 4 DG täņa puro. 5 AE abbhantarao. • CGH aņudiham. ? DG ubbhāvam.

Page #268

MAŅIPATI-CARITA OF HARIBHADRA
IBHADRA
255 198. teņa vi vasahi-bāhim-thiyassa Sutthiya--gurussa kan
thammi
olavio taņay'-attham apicchamāņeņa vi nivão 199. itthantarammi padhame jāme rayaņie volie sante
taha uggayammi cande ninnāsiya-timira-niurumbe 200. niya-guru-padiyaran’-attham Siva-sāhū niggao niyai
sūrim
hāra-virāiya-kaņțham kāussagga-țțhiyam tattha 201. bhīya-maņo khaņa-mettam țhāum abbhintarammi pavi
santo
pabhaņai bhayam ti 2khuddho vissariya-nisīhiya-saddo 202. tā puțțho Abhaeņam bhayavam skutto bhayam bhavan
tāṇam muņiņā vuttam puvvâņubhūyam imam amha sam
bhariyam 203. kaha so kahei sāhū Ujjenie duve vaņiya-puttā
Siva-Sivadatt-abhihāņā amhe 6dāliddayā hontā 204. daviņassa vidhavan'-attham pattā Sorațgha-mandale
Stattha
āvajjiyam pabhūyam davvam mahayā kileseñam 205. tam naulayammi kāum kaļīe baddham 'samuvvahantāo
vāram vāreņa amhe agacchāmo sa-pura-huttam 206. amham ca jassa hatthe tam davvam so imam vicintei
māremi bīyam eyam evam 8pattā purassa bahim 207. tattha khaṇe tam davvam maha pāse āsi tam mae khittam
mahai dahe taj-jaņiyam duţtha-maņam appaņo nāum 208. Sivadattassa ya kahiyam dhiddhi eyam dhaņam aņattha
dhanam jassa kae tujjh' uvarim āsi maham pāva-pariņāmo.
1 AHJ jaissa. ? A khuddo E khutto. 3 BDHJ katto. 4 ABE kaha kahasu kahai. 5 D dāriddiya. • AFG ca uvvahantāo. ? A ittha. 8 AB putta.

Page #269

256 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 209. teņa vi 'tam ciya siţtham ittham ca dhanassa daha-jale
khivanam
iya ega-maņā amhe do vi gayā niddhaņā ageham 210. Sgilio ya 'naulao so macchenam dhīvareņa so ghittum
vikkio maha bhagiņi-hatthe jīvantao ceva 211. tie amham pāhuņņay'-attham āgamma randhaņa-gha
rammi
so chindium āraddho jā dițýho naulago tattha 212. sahasatti sarkiyāe tie samgovio niyaya-anke
nāyam ca imam amham jaņaņie vihi-niogeņam 213. putthā sā tie tao vacche kim eyam iha tae laddham
sā bhaņai na kimci tao jaņaņi tas-santiyam pattā 214. asi-patteņam haņiūņa māriyā tie davva-lobheņam
evam daţthum amhe sa-sambhamā tattha sampattā 215. tie vi hu pāvāe amham bhagiņie sambhama-vaseņam
uțţhantie ankāo nivaļiyo naulago sahasā 216. tam daţthūņam ambehi cintiyam esa so mahâņattho
attho punaravi patto 'catto jo āsi daha-majjhe 217. tamhā te iha dhannā kaya-unnā je imam paricaium
padhamam ciya padivannā pavvajjam Jiņavara-mayammi 218. iya 'bhāviūņa amhe kāum jaņaņie aggi-sakkāram
dāum bhagiņie gharam pavvaiyā guru-samīvammi 219. tā bho puvv'-aņubhūyam bhayam eyam majjha bhāvayan
tassa
pavisantassa nisīhiya-thāņe bhaya-vayaņam āvadiyam 220. itto bie pahare Suvvaya-sāhū tah' eva bhaya-bhio
pavisanto bhaņai mahā-bhayam ti Abhaeņa taha puţtho 221. aha bhaņai Anga-jaṇavaya-gāme kodumbio aham āsi
payaie sondiro padiyā tatth' annayā dhādi 1 A cintiya. * DGHJ gehe. 3 B galio. • A nivvilio BH nivalao C nevalão D nivvalio E niulao. SB nimittam. • A chedium. * AFGH khitto. # CE bhaņiūņa.

Page #270

MAŅIPATI-CARITA OF HARIBHADRA = 257 222. Itīe bhayena naţtho gāma-janehim gih'-ega-desammi
citthāmi jā nilīņo tā corā maha gharam pattā 223. maha gharaṇie bhaniyā mahilão kim na leha bho tumhe,
2na ya muņai sā varāi jaha eyam suņai maha bhattā 224. nīyā ya tehi esā niya-pallim icchai tti kāūņam
niya-pahuņo uvaṇīyā jāyā se vallahā bhajjā 225. uvasantammi dhāçi-uvadavve ägao puno gāmo
puvva-thise nivasai aham pi tatth' eva nivasāmi 226. puņa puņa bhaņio mittehim ägao tie moyaņa-nimittam
tam pallim hiyaeņam an-icchamāṇo vi tas-sangam 227. egāe therie ghare pavițšho sgamāmi kai-diyahe
'viņaya-rañjiyā sā theri vuttă mae evam 228. amba iham maha bhajjā citthai pallivaissa pāsammi
tie maha āgamaņam kahasu tumam kahavi gantūņam 229. therie taheva kae saņdittham Stie majjha bhajjāe
ajjam sa palli-nāho jāhi annattha rayaņie 230. to tumae ajjam ciya ägantavvam paosa-samayammi
iya tie ®kahie aham tie gehammi sampatto 231. pallīvai vi taiyā gehao annattha ciţthai kahimpi
sā vi ya mam daţthūņam pamuiya-hiyaya vva samjāyā 232. uvavesio ya tie sayaņie palli-sāmiņo ahayam
kaya-paya-?soyā să vi hu majjha samivammi uvavițțhā 233. etthantarammi patto kuovi 8seņāvai ghara-duvāre
tie øjāyāe tao 10sejjāe ahe aham kao 234. pallīvaiņo vihiyam paya-soyam tie ceva sejjāe
uvavițțhassa tao sā evam kahium samādhatta 235. jai ei majjha bhattā tā sāmiya tassa kim tumam kuņasi
bhaniyam ca teņa lisakkāra-urassaram tam samappemi 1 AB omit this verse. * B amhäņam gahaņeņam sampai tusissai tuha bhattā. : ABDGHJ gaesu kaisumpi. • BDGHJ diyahesum să theri viyaņe vo. 5 C maha tie ya. • A vihie.
D sobā. . ABCDHT pallivai. • ABCDF bhiyae. 10 AHJ sejja-hetthe. 11 ABDH) püyä.

Page #271

258
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 236. tähe tie bhiudi vihiya to jāņiūņa tab-bhāvam pabhaṇai palli-nāho parihāso esa me vihio
237. mab-bhāvo puna eso jai tam picchāmi ettha sampattam tā tassa lemi 1khallam tam soum 'tie tuṭṭhãe
238. sejja-heṭṭhammi thio diṭṭhie tassa damsio ahayam 3gahiūna tena baddho thūņãe alla-'vaddheṇam
239. nihao ya niddayam niṭṭhureņa dadha-laṭṭhi-mutthi"ghāehim
suttesu tesu "punnehi majjha tatth' āgao sunao
240. tena ya bandhana-vaddha khaddha mama niddhabandhaven' eva
to 'ham mokkala-gatto patto pallivai-samivam 241. gahiūņa tassa khaggam uggam ayaḍdhiūna uṭṭhaviyā taha să duṭṭha-sahāvā jaha pallivai na uṭṭhei
242. jai pukkaresi pāve to imiņā dāruṇeņa khaggenam chindissāmi tuha siram iya bhaniya tam aggae kāum 243. sahasatti niyaya-gāmâbhimuham sampaṭṭhio turiya-turi
yam
dūram gayassa majjham volīņā savvari savvā
244. to 'ham kudiya-bhaenam lukko ekkãe vamsa-jālie itthantarammi patto pallivai 10saha bhad'-oheṇam
245. teņa puna amha maggo 11não paya-paddhaïe annam ca daṭṭhūņam dasiyão khittão tie 12intie
246. so mam khagga-paharehi jajjaram jāya-garuya-duk
khehim
kilittu kilaehim dharae pañcahi vi angehim
247. tam ghittūņam 13padigao majjha vi paricatta-jiviy'-āsassa pāse vāṇara-ego sampatto so ya mam daṭṭhum
1 C khaggam D lakkham E khillam HJ sisam.
2C tassa samtuṭṭhā.
3 C nihiūņa.
4 AE valleṇam.
5 CD to nitthura-.
DGHJ m-aihim.
7 B punneņa.
8 DG aggao.
A kutthi, B kodhāḍitti, C vutthi, D koḍhiya, EF putthi, H kutti, J mutthi.
10 C saha-bhado eva.
11 AFG uvaladdho p°.
12 B pattie.
13 parigao.

Page #272

MAŅIPATI-CARITA OF HARIBHADRA -- 259 248. tay'-avattha-gayam muccha-nimiliy'-accho mahi-yale
pačio
sucireņam ceyannam laddhum gantūņa annattha 249. puņa āgao turanto ghettūņam sajjalam osahi-juyalam
egāe osahie nissallo 'ham kao teņam 250. bīyāe parūdha-vaņo pacchā dharani-yalammi lihiūņam
hattheņa akkharāim niyaya-sarūvam samakkhāyam 251. āsi purā vijja-suo tuha gāme Siddha-kamma 'nāmo 'ham
kamma-vaseņam jāo mariūņam vāņaro 2ihayam 252. tuha damsanena jāyam jāi-saranam ca majjha sahasatti
to puvva-bhava-viyāņia-osahi-juyaleña eeņa 253. Pauņi-kao 'si evam sampai puņa suņasu majjha vuttantam
aham anneņa baliņā skaiņā chaqdhāvio jūham 254. tā jai tam hantūņam jūhavaim “kunasi mam tumam
kahavi
majjh' uvayārassa tao pași-uvayāro kao hoi 255. tav-vayaņam kāūņam pallim gantum puno vi pacchannam
hantūņa palli-nāham tam ghittum āgao sa-giham 256. iya niya-mahilā-ceţthiya-damsaņāo visaya-ovisa-virat
teņam
vihiyā mae mahāyasa pavvajjā sutthu-aņavajjā 257. tā bho Abhaya mahāyasa puvv’-aņubhūyam 'mahā
bhayam eyam
saņucintantassa mahā-bhayam ti vayaņam maha pavattam 258. aha Dhaņao nāma muni tah' eva taiyammi jāme
pavisanto bhaņai ai-bhayam ti tam pucchae Abhao 259. katto tuha ai-bhayam so sāhai puvva-veiyam eyam
pucchai Abhao bhayavam kaha tumae veiyam kahasu 260. Dhaņaeņa tao vuttam Ujjenie samīva-gāmammi
āsi puro guņa-sundara-khattiya-kula-puttao ahayam
1 AHJ nāmāņo. 2 A ahayam. 3 D kaiyāvi, E kapieņa. 4 F kuņasu. o F sahassā. 8 AB suha. ?C bhayam sarantenam to nisihiya-thāņe mahābhayam bhāsiyam sahasā. 8 E anucintiyantassa.
BFG purā.

Page #273

260
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
261. uttama-vams'1-uppannā kannā Ujjeņi-nayari-vatthavvā kula-abhimāņeṇa mae pariņiyā jovvaṇa-ttheṇam
262. tie āṇayan'-attham asi-biyo paṭṭhio sasura-geham patto paosa-samae Ujjeņie masāṇammi
263. pecchāmi mahilam egam pāvaraṇa-paḍena pihiya-muhakamalam
kaluṇa-sarena ruyantam sula-ṭṭhiya-purisa-pāsammi
264. samjaya-daeņa mae sā bhaṇiyā kim tumam ruyasi bhadde tāhe sā gaggaya-girā eyam bhanium samādhattā
265. jo ya na dukkham patto jo ya na dukkhassa niggaha
samattho
jo ya na duhie duhio kaha tassa kahijjae dukkham
266. iya tav-vayanam soum ahiyam kärunnam āgaeņa mae bhaniyam bhadde nisuņasu majjha vi 3gahalliyam egam 267. ahayam dukkham patto ahayam dukkhassa niggaha
samattho
ahayam duhie duhio tā majjha kahijjae dukkham
268. jai evam tā suvvau jo eso sūliyāe uvari naro so maha bhatta naravai-narehim eyam dasam nio 269. jīvai ya esa ajjāvi eya-nimittam tu bhoyaṇam ghittum aham āgay' amhi sahasa bhoium imam na sakkemi 270. to nipphaliya-payāsā soitta roium aham laggā apucchiya ya tumae supurisa karuṇa-pavanneṇam
271. tā kuṇasu maha pasayam thavesu mam niya-khandhadesammi
jen' eyam niyaya-paim bhuñjāvemi sa-hattheṇam
272. joeyavvam na tae uddham maha sammuham mahāsatta jena na lajjāmi aham tuha khandha-paiṭṭhiya santī
273. khaggam muttum dharaṇi-yalammi khandhammi sā mae ṭhaviyā
sül'-aroviya-purisassa santiyam chinnae mamsam
1 E samuppannā Ujjeņi-nayari să eva chañcă.
DFG giri.
DHJ gahilliyam.
BC sahasa imam suyaņu na sakkemi, EH supurisa sakkā na hu bhoium kahavi, G na ya bhoium imam suyaņu sakkemi.

Page #274

MANIPATI-CARITA OF HARIBHADRA
261
274. nivadanti majjha uvarim puņa ratta-ruhira-binduņo
bahave
te 'ham salilassa kaņe kalayanto thāmi vīsattho 275. avaloiyam cireņam nivviņņeņam mae uvari-huttam
diţtham ca cețțbiyam se bhaya-jaņaņam bhīma-rūvāe 276. tā tam bhūmie nivāļiūņam bhaya-kampamāņa-savv'-ango
vīsāriūņa khaggam puvvam pi mukkam tahim țhāņe 277. vegeņa palāyanto patto 'ham jāva pura-paolīe
tā sā vi tam eva asim ghittūņa samāgayā tattha 278. tie ya majjha ūrū ego ?puravara-paoli-bāhi-thio
chinno khagga-pahāreņa pāva-kammāe sahasatti 279. tam ghittūņa gayā sā aham pi tatth' eva nivadio santo
vilavāmi skaluña-kaluņam duvāra-duggāe aggammi 280.4kula-devayāe bhaņio taha vilavanto aham sa-karuņāe
bho bhadda 5sāyiņihim saha amhāņam imā merā 281. jam pura-paoli-purao dupayam ca cauppayam ca tam
tāsim
jam 'puņa abbhintarao tam savvam amha ābhavai 282. tā tuha ürū eso pura-bāhi-8țhio tti rakkhio na mae
taha vi tumam mā royasu karemi acireņa tuha eyam 283. iya bhaņiūņam tie a-cintaņijjāe deva-sattie
ūrū tay-avattho cciya majjha kao kaya-pasāyāe 284. tam paņāmiūņa ahiyam ogao aham sasura-mandiram tam
ca
pihiya-duvāram dațțhum vivareņam to paloemi 285. picchāmi sāsuyam mahiliyam ca tahiyam paiva-kantie
mamsam khāyantie do vi piyantie 10majjam ca 286. etthantarammi maha sāsuyāï vuttam imam jahā mamsam
· ai-miţtham to pabhaņai maha bhajjā erisam vayanam 1 ABFGH punaruttam ro. a paolissa bähi-bhäga-thio. 3 BDF karuņa-karuņam. 4D kotta-devie. 5 ABD sãyiņiņam. + ABE và ... và. > CG tu tay-abbhantarao. 8 B thiyassa ro. • A vimāņo cciya sasura-mandirammi gao pihiya-duväre. 10 ABD majjham, E maddam.
.
.
de

Page #275

262 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 287. amme tuha jāmāū-santiyam eyam kaham tao savvo
puvv'-utto vuttanto kahio jā ūru occhinno 288. to 'ham bhaya-sambhanto gharammi gantūņa jāya
samvego
pavvaio guru-mūle tā ai-bhayam erisam majjha 289. tatto cauttha-jāme bhayai-bhayam āha Joņao sāhū
kahai ya niya-vuttantam Abhaya-kumārassa taha ceva 290. Ujjeņie seţthi Dhaņadatto bhāriyā Subhaddā se
tāṇa suo 'ham majjha vi nāmeṇam Sirimai bhajjā 291. să majjha calaņa-2dhoyaņa-salilam neheņa pai-diņam
piyai
aham avi Saņuratta-maño tie vayaņam na langhemi 292. evaņ vaccai kālo bhaņio aha annayā aham tie
maha piyayama ai-saddhā jāyā miga-puccha-4mamsammi 293. tā jai tumha pasāeņa majjha sampadai tam na acirenam
tā hoi phudam maraṇam iya nāum kuņasu jam joggam 294. to sã mae sa-dukkham bhaniyā bhaņa piyayame kahim
honti
te miga-pucchaga-jīvā tam mamsam jeņa āņemi 295. sā pabhaņai Rāyagihe nayare Seņiya-nivassa gehammi
tesim Svitti pautti esā nisuyā mae puvviņ 296. tā tattha tumam vaccasu jai piya kajjam mae jiyantie
iya bhaņio tassåham sampatto bāhir-ujjāņe 297. pecchāmi vīsamanto pattāṇam kilan'-attham ujjāņe
vivihāim vilasiyāim kāmuya-sahiyāņa vesāņam 298. aha tāṇam majjhão egā vara-rūva-dhāriņi vesā
nāmeņa Magahaseņā keņavi khayareņa avahariyā 299. to pariyaņeņa tassa ya mahayā saddeņa eyam ugghuţtham
?bho bho dhāvaha dhāvaha hīrai gosāmiņi amham 1 CFG kao tae laddham. - AB dhāyaṇa. 8 AB asuttara.
E misammi. 6 AB titti, DE tatti. 6 HJ taruni-vesā. ? c bho dhāha dhāha dhāvaha.

Page #276

MAŅIPA II-CARITA OF HARIBHADRA 300. evam suņiūņa mae sahasā ā-yanna-pūriyam bānam
mottūņa so durappā gayaņa-ttho mārio khayaro 301. padiyā ya tassa hatthāo Magahaseņā sarovara-jalammi
tatto uttariūņam osamāgayā majjha pāsammi 302. bhaņio aham sa-viņayam tie imam komalāe -vāyāe
sāmiya kuņasu pasāyam imammi kayali-hare ehi 303. tattha gao 'ham majjiya-jimio tad-dinna-parihiya-su
vattho
suha-?sayaṇīya-nisanno tie āpucchio evam 304. supurisa kutto tam āgao 'si kim vā paoyaņam tujjha
iya puţtheņam kahio tie mae niyaya-vuttanto 305. to bhaņai Magahaseņā sāmi tumam ujjugo na lakkhesi
niya-mahilāi esahāvam să khalú accanta-dussīlā 306. jai să hojja susilā tumam ca jai hosi vallaho tie
tā kaha nīsārejjā gharão eeņa kavaņeņa 307. iya obhaņarī sā bhaņiyā mae jahā suyaņu mā imam
bhaņasu
sila-guņeņam na samo tie viņao cciya kahavi 308. mam accant'-aņurattam tad-uvari nāūņa Magahaseņāe
bhāva-nnuyāe moņam jhatti kayam vaiyare tammi 309. cûda-maņi nibaddho mam' uttamange imam bhaņantie
pura-majjhe pavisāmo ussüram vațţae inhim 310. iya bhaņiūņa 19pavițțhā mae samam 11sandaņam sama -
bhirūdhā
vajjanti bahuvih'-āojja-sadda-padisadda-bhariya-disā 311. pavisanta-loga-kalayalā sto rukkh’-ucchaliya-rosa-dup
peccho tatth' āgao gay'-indo tāsanto nāri-nara-niyaram
1. A vayanam.
C samaniya. 3 DG vånie. * AGHJ ägacchasu kayali-gehammi.
DH pahiriya. • DG sayanammi. * DGH sarūvam. • ACD bhanie.
A pabāyā, CD payattā. 10 A damsaņam.. 11 AFG to ravucchaliya, HJ tūrakkhucchaliya.

Page #277

264 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 312. so ya mae gaya-sikkhā-kusaleña Ivasi-kao khan'-addhenam
patto ya tao loyão sāhu-vāo añanna-samo 313. to loeņam rañjiya-maņeņa bahuviha-girāhi thuvvanto
patto 'ham tie maņoharam gharam sura-vimāņam va 314. khaņa-metteņa tie bhaņio 'ham ajja ajjautta mae
Seņiya-narinda-purao paņacciyavvam payatteņa 315. tā āgacchasu piyayama tumam pi tatto mae , imam
bhaņiyam
vacca tumam aham ihaim citthissāmi ei maha niddā 316. iya bhaņiūņa gayā sā narinda-purao paņaccium laggā
aham avi tatth' eva gao miya-pucchaga-mamsa-gahan'
attham 317. pekkhaṇaya-vāvadesu ya rakkhaya-purisesu laddha-lak
khenam
miga-pucchassa ya gahiyam maņsam govāiyam ca taha 318. jā nissarium laggo a-lakkhio tāva rakkhaya-narehim
mams'-avahāro ranno niveio kahavi nāūņam 319. rannā vi ranga-bhango mā hou imam vibhāviyam teñam
na hu kimpi jāva bhaniyam tāva aham anibbhayo santo 320. tatth' eva ega-desammi samthio viviha-hāvabhāvehim
Bnaccantim avaloemi Magahasenam mahā-ganiyam 321. tie națța-niuņatta-tosieņam mahā-narindeņam
4padivanne vara-tiyae paļhiyam imam maha nimitteņam 322. miga-puccha-maņsa-gāhi maha jīviya-dāyago mahāsatta
katth' acchai majjha pio cūļāmaņi-maņdaņo ihaim 323. iya tīe vayaņa-pankaya-viņiggayam nisuņiūņa vayanam
imam
bhaniyam mae kisoyari eso 'ham ettha citthāmi 324. to tie vinnatto nara-nāho deva puvva-padivannā
je tinni varā tāṇam majjhāo donni me dehi 325. so pabhaņai vīsatthā maggasu jam tesam ihiyam kimpi
tīe bhaniyam abhayam egeņam hou eyassa 1 DFG vase. 2 AHJ niggao. 3 AGH vaccantim. • A pașivannammi varammi, DHJ padivannammi vara-tige.

Page #278

MAŅIPATI-CARITA OF HARIBHADRA
265 326. bieņam eso cciya majjha varo manniyam tayam rannā
to sā laddha-pasāyā mae samam āgayā sa-giham. volīņesum kaivaya-diņesu bhaniyā mae Magahaseņā
vaccāmi aham daie niya-nayaram jai tumam bhaņasi 328. tie bhaniyam avassam jai gantavvam tao mamam ghettum
vaccasu evaņ hou tti manniyam tam mae vayanam 329. to tieņa appāņam vareņa moyāvio narindāo
vihiyā ya niravasesā siggham ciya gamaņa-sāmaggi 330. to 'ham tie 2sahio Ujjenim patthio kameňam ca
sampatto se bāhim tam mottūņam tahim ceva 331. rayaņie niyaya-gharam khagga-sahio aham gao jāva
picchāmi tāva niyayam bhajjam suttam saha viļeņam - 332. tā rosa-vaseņa mae khaggam āyaddhiūņa saccuggam
taha so hao varão pāņehim jahā paricatto 333. pacchanna-paesa-thio picchāmi tie khaņa-viuddhāe
4khaddāe bnihippantam tam purisam khanda-khanda
kayam 334. pecchantass' eva maham tam 6khaddam pūriūņa dhūlie
tad-uvari kayam mahantam pidham Tittam ca guttam ca 335. tam dațțhūņam savvam suttāe tie āgao bāhim
kahiūņa ya vuttantam vesāe Magahāseņãe 336. Rāyagiham ceva gao tie sahio Sjahā-suham tattha
gamiūņa kimpi kālam Ujjenim āgao 'mhi puno 337. āņandiūņa janahi-jaņaṇam ca mad-damsaņeņa gharanie
gharam āgao 'mhi tie a-payāsanto niyaya-bhāvam 338. sā puņa mai sampatte ghar’-angaạe kavada-pakhadiya· pamoyā
pucchai kim sāmi cirão āgao to mae bhaņiyam 1 AHJ kaisuvi.
A sarium. *Dai-tikkham. - A khattummi, FG khattāe.
C nihiyantam, E khippantam. 6 AF khattum. 7 A cittam. & CDHJ ahā suham. • C payadiya.

Page #279

266 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 339. tujjha ya 'kae kisoyari miga-pucchaga-mamsa-2maggayan
tassa
laggo ittiya-kālo na ya sampattam tayam kahavi 340. to 'ham asiddha-kajjo pie iyāṇim pi kahavi kicchenam
hiyaeņa añicchanto iha patto tujjha neheņam 341. sevam-āi tie kahiyam acchanto tatth' aham niyacchāmi
niccam ciya kaya-pūyam tam pidham agga-kūrenam 342. tatto mae niya-maņe paribhāviyam erisam jahā esā
jārassa tassa ajja vi mohenam kuņai niya-pūyam 343. anna-dine sã bhaniyā mae imam piyayame maham
kuņasu
pāhuņņam ghaya-unnehi ajja ghaya-okhanda-juttehim 344. na ya tatto majjhão dāyavvam kimpi tāva annassa
jāva mae no bhuttam tie evaņ ti pașivannam 345. bhaņiyam ca bhaṇasi kim nāha erisam majjha kim
tumāo vi
anno vi ko piyayamo padhamam dāhāmi jassåham 346. uciye samae bhoyaņa-nimittam egattha maha nisannassa
padham'-uttiņņam ghaya-unnam egam unham Skare
ghettum 347. pakkhivai tattha ghadae daddhā daddha ttiøjampirī pāvā
to Abhaya mae bhaniyam kim ajja vi tie kim ?tu tae 348. kim tuha piyareņa mae puņa bhaniyā jāya-garūya-kova
vasā ghittum tam eva ghaya-unna-payaņa-pattam jalaņa
tattam 349. &nihaņemi tti pagāmam pahāviyā maha palāyamāṇassa
piţthie khivai tayam sa-ghayam tavayam vigaya-karuņā 350. teņâham daļdha-taņū gao gharam kahavi jaņaņi-jaņa
yānam
kāleņa sattha-deho pavvaio jāya-samvego 1 DGHJ kaeņa kisori. • A sannisantassa, FGH mantisantassa, G mannisantassa. 3 E iccãi. 4 Eghada. 6 A kavade. • ACD jampius. • AFG pahaņemi, D pahaņāmi.
7 A na.

Page #280

MAŅIPATI-CARITA OF HARIBHADRASSE 267 351. evam mae mahāyasa bhayâi-bhayam erisam samaņu
bhūyam
tam sumaranteña nisīhiya-thāṇe imam vuttam 352. itthâvasare uiyammi Isūriye posaham tu pārittā
Abhaya-kumāro bāhim 2patto pecchai tayam hāram 353. cintai eya-nimittam sāhūhi bhay'-āi-vayaņāim
bhaņiyāim na uņa lobho ittha kao vigaya-lohehim 354. tā dhannā kaya-punnā ee sahalam ca jīviyam imesam
ko vā hujja sariccho imehim sayale vi jiya-loe 355. evam Abhaya-kumāro muni-gana-samghāe bhāvio bāhim
ghettūņa tayam hāram dhovai ranno vi niya-piuņo tā bho Kuñciya sāvaya su-sāhuņo honti iya vigaya-lohā
tā Kuñcio payampai anne te tāriso na tumam 357. iya Maņivai-muņi-carie hār'-uppatti-bhayâi-bhaya-juttam
Sutthiya-3m-āi-jaīņam kahāņayam biyam akkhāyam 358. tam puņa siha-sariccho pucchai sāhū kaham imam āha
Vāņārasie rāyā Jiyasattu tassa vara-vejjo 359. tassa suyā do janayammi uvarae vijjayam a-yāṇantā
tā rannā jaņaya-pae na kayā anno kao vijjo 360. te puņa avamāņeņam gantum des’-antarammi padhiūņam
vijjaya-sattham caliyā andham siham niyanti pahe 361. dīņāņāh'-āīņam kāyavvam vejjayam ti guru-vayaņam
sumaranteņa lahuņā sīho sajjo kao kahavi 362. jețțho uņa jā na Starai tam vāreum sahoyaram niyayam
tāhe aṇāgayam ciya ārūpho taruvare écange 363. iyaro puņa uvayāri vi nivviveeņa teņa siheņa
cira-chuhieņam 8khaddho gayammi annattha sīhammi 364. jeţtho uttariūņam dumão sampāvio niyam nayaram
jão piu-paya-bhāi bhogāņam obhāyaṇam taha ya 1 AHJ diņayare. * A tatto. DG sūri-jaiņam.
A vijjāņam tu desantaram patthaviya. 3G tirai. & ADHJ tunge. ? D bhukkhienam. * G khuddho.
A bhoyaņam.
.

Page #281

268
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
365. uvayāriņo vi vejjassa teņa sīheṇa jam kayam du-kayam taha tumae vi muņīsara maha davvam avaharanteṇa 366. iya Manivai-muni-carie muni-mahuyara-surahi-kamala
säricche
sīha-kahāṇayam eyam iha 1taiyam Kuñcien' uttam
367. aha Munivai payampai sāvaya mā bhaṇasu erisam vayaṇam
uvasanta-mano houm Meyajja-kahāṇayam suṇasu
368. Sagee Candavadimsagassa ranno Sudamsaṇā devī tie Sagaracando Municando do ime puttā
369. taha Piyadamsaņa nāmā bīyā patti mahā-narindassa. tie vi duve putta Guṇacando Bālacando ya
370. Sāgaracando rāyā samjão uvarayammi jaṇayammi Municando puna bhuñjai kumāra-bhuttie Ujjenim
371. aha annayā 'narindo rasoiņim bhaṇai majjha kallevam 3āņejja kimpi turiyam assāņam vāhaṇa-gayassa
372. to sã moyagam egam hatthe ghittūṇa bähim gacchanti Piyadamsanae bhaṇiya he he kim tujjha pāsammi
373. tie bhaniyam moyagam egam ranno 'nayemi kallevam to Piyadamsana ginhai visa-bhāviya-niyaya-"hatthehim 374. puna iyarie appai să ranno so vi kaum do khande Piyadamsaṇā-suyāṇam dei lahuya tti kāūņam
375. "bhutta ya tehi tatto viseņa ghummāviyā tao rannā maņi-jala-pāṇā satthā vihiyā te āgayā geham
376. Sāgaracando vi tao rasoinim bhanai moyago kaha nu visa-'davvo samjão sã aha aham na yāņemi
377. navaram 'eyāṇam ciya jananii 'karehim gholio suiram tā tam pi uvālambhai ā pāve mario honto
1 A tahayam.
2 FGHJ ya rāyā.
3 FG anijjam.
4D na pakkillo ya.
5 FG hattheṇam.
GH bhuttehi tehi.
CD dhakko, F duttho, G dadḍho, HJ dittho.
8 CD iyāņim.
• F karena.

Page #282

MAŅIPATI-CARITA OF HARIBHADRA
269 378. a-vihiya-Jininda-dhammo duggai-?paha-bhāyaṇam kao
?honto
puvvam ciya dijjantam tuha rajjam kim na gahiyam ti 379. tā sampayam ca giặhasu rajjam puttāṇa desu niyayāņam
iya rajj/-āi caium Sāgaracando muņi jāo 380. egammi sāhu-gacche su-vihiya-sūrīņa pāya-mūlammi
abbhattha-duviha-sikkho jāo acireņa gīy'-attho 381. aha annayā kayāi Ujjenie samāgayā sāhū
sūrīhim tao puțțhā kusalam sāhūņa bho tattha 382. āmam bhaṇanti navaram Muņicanda-narinda-puttago ego
uvarohiya-putto vi hu kuņanti sāhūņa uvasaggam 383. iya vayaņam soūņam Sāgaracando vi pucchium sūrim
Ujjeņie patto tesim padibohaņ’-atthāe 384. egãe vasahie țhio su-sāhūņa majjhayārammi
bhoyaņa-kāle patte patte ghittūņa sbhikkh’-ațțhā 385. sampaţthio munīhim nivārio ajja hosu pahuņņago
na ya cițțhai so bhaņai ya fatta-lahio majjha damseha 386. paļinīya-thavaņa-5āmaga-nindiya-sejjā, ya rāya-bhava
ņāim
sāhūhim tahā 'vihie so u gao rāya-bhavaṇammi 387. rasavai-gharammi patto mahayā saddeņa dhamma-lābhei
rāy’-anteuriehim nivārio mauya-saddeņam 388. so niya-savaņe damsai bahiro 'ham bhaņai ucca-saddeņa
kim sāviyão tubbhe pabhaņaha mam lahuya-saddeņa 389. evam so jampanto dițțho rāya-uvarohiya-suehim
kalayala-ravam kuņantā te pattā tassa pāsammi 390. bhaņio nattam jāņasi so āha jāņemi kimtu āojje
vāeha tahā vihie muninti na ya vāium kimpi 1 CJ paya.
2 CDH 'ham to. $ D sikkh'-atthā, FG bhatt-atthā. + CDEJ aha latthio. 5 CD «mama, J agama. 8 Gbharanammi.
H vihio so ego ro. 8 DE kunanto.

Page #283

270
TWO PRAKRIT VERSIONS OF THE MANIPA TI-CARITA
391. bhaniyā teņa chailla 'tumhe na ya kimpi muṇaha iya
vuttā
te ruṭṭhā vāeum samāgayā sāhu-vahan'-aṭṭhā
392. avaḍhāliya ya teṇam angôvangā 3niuddha-kusaleṇam nihario ujjāņe patto jhana-ṭṭhio Stattha
393. ranna bhoyaṇa-samae kumarā saddaviyā tao diṭṭhā joyantena janeņam padiya dharanie "nicceṭṭhā
394. kahiya ya teņa ranno so vi ya uvarohiyeņa saha patto diṭṭhā 'tah 'eva tatto sampatto sāhu-pāsammi 395. não niveņa eso Sagaracando sahôyaro bhāyā maha muņivaro tti jão to rāya paḍai pāesu
396. iyareṇam uvaladdho na ya putte sikkhāvesi sāhūņam uvasaggam kuvvante dhiratthu te rāya-nīïe
397. rāyā bhaṇai na eyam puno vi kāhinti muñcae tähe bhaṇai muņi pavvajjam kunanti jai tesim tā mokkho 398. evam padivanne so sampatto rāulammi niva-sahio
pavvāyai te donni vi rāya-suo kuņai 'suddha-vayam 399. aha uvarohiya-putto Sagaracandeņa bohio santo kunai vayam sa-dugañcham dunni vi ante surā jāyā 400. jina-thunaṇa-bohi-10puccha-uvarohiya-dullaha-bohi-väga
rane
11so bhaņai mitta 12'ham te bohiyavvo samaṇa-dhamme 401. Rayagihe Meyajjo nāmeņam meyiņie samjão sā puvvam ciya bhaṇiyā tie cciya vaṇiya-bhajjāe
402. jai kahavi samo pasavo hojjā to dejja majjha niya-jāyam ahayam tuha daissam jam 13naṭṭham kamma-dosenam
1 CFG tubbhe.
CDJ avaya liya, FGH avaṭāliyā.
C muttha, FGH malla.
4 F nihariūņ'.
5 F tatto.
• C niccintă.
'C tahim ca. CDHJ niya. CHJ sutthu.
10 H paccha, J icchão.
11 E eso.
13 E tae bh°.
1 C niddham, E jāyam.

Page #284

MAŅIPATI-CARITA OF HARIBHADRA
271 403. kaha kahavi divva-joeņa pasava-divase samammi samjāe
tie samappio seţthiņie tīe vi niyaya-suyā 404. dinnā ya meiņie payāsiyā tie bhattuņo purao
jaha esā maha dhūyā maya-jāyā pāva-kammāe 405. Meyajjo vikkhão jāo sayalammi loga-majjhammi
sețțhi-suo tti kay’-attho visiţtha-punnâņubhāveņam 406. ummukka-bāla-bhāvo gahiya-kalo ramma-jovvaņam patto
tassa vara-kannagão varai piyā aţtha vara-rūvā 407: eyammi ya patthāve ei suro puvva-gahiya-samkeo
jo puvvim asi itayā Muņicanda-suo tti vikkhão 408. sumarāvai puvva-bhavam pabhaņai Meyajja kim na 'tam
kunasi
Jiņavara-dhamme dikkham so pabhaņai n’atthi me icchā 409. cintai suro uvāyam a-patta-dukkho na bujjhae eso
to meya-taņum ahiţthai so royanto bhaņai evam jai jīvanti majjha vi hojja suyā ajja tie viväho
hojjā majjha vi gehe “mese to imo bhaņio 411. mā ruyasu esa putto tujjha aha kahai meiņi savvam
to meo rūsiūņam 'kaddhai rangão re duțţha 412. sețțhīņa kannagão kaha vīvähesi majjha taṇao vi
ghittūņa 'ghare khitto 8khaddāe bhaņai 'puņa khajjam 413. pāņam ca muhe 10khippau to sura-rūveņa bhaņai ginha
vayam
so pabhaņai ko 'si tumam iyaro puņa bhaņai devo 'ham 414. diya-logāo ittham samāgao tujjha bohaņa-nimittam
iyaro jāi-lisario bhaņai 18vigutto 'mhi kim karimo
410.
1 DHJ tao. * DFG bho dikkham. * DFG ginhasi, Jiņavara-dhamme so po • FG tā etto meiņi bhaņai. 5 FG takkālam tattha şampatto. • D saddhāņa. 7 ACDH kare. . E khūdhāe, HJ khattummi. • FGH vaņavijjam, J thaņavejjam. 10 FGHỈ khippai. 11 F sarayam. 11 F vigatto, HJ vigucco.

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272
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 415. bhanai suro 1niva-kannam tujjha davāvemi jeņa akalanko hosi tumam jana-majjhe iyaro jampai imam kuṇasu
416. to kuņai chagam rayane vosirai suro vi meya-rüveṇam ghittūņa tāņi Seniya-ranno dāum imam bhaṇai
417. maha puttassa niya-suyam dehi tao niva-narā nivārenti stam iya vi niccam Abhao bhanai kā rayaṇa-uppatti 418. meo kahei chago vosirai ime tao bhaņai Abhao jai desi imam ranno tā dijjai tujjha niva-kannā
419. to meeņam chagalo dinno ranno gihe muyai asuim to Abhayeņam vutto nehi iham puņa tahā rayaṇe 420. puna Abhayenam puṭṭho meo kim esa deva-sattio so bhaņai evam eyam to Abhao bhaṇai Rāyagihe 421. sālam gāḍham kāreya vebbhāra-girissa sugama-maggam
ca
khiram khira-samuddā āṇāvasu teņa tuha putto
422. Seniya-chattassa, ahe 'nhäum 'parinehi rāya-vara-kannam iya savvammi vi vihiye to pariņai rāya-vara-'kannam 423. tay-aṇantaram ca tão kannão aṭṭha puvva-variyão etthantarammi punaravi suro bhaṇai hosu pavvaio
424. so bhanai varisa-bārasa khamesu tāva ya vasāmi giha
väse
evam hou tti suro gao deva-logammi
425. 10punne avahi-kāle samāgao bhaṇai ginha bho dikkham mahila-vinnatta-suro puņa gacchai "1tettiyam kālam
426. to pavvajjam giņhai ahigaya-sutto vi 12suddha-sammatto giy'-attho paḍivajjai egalla-vihāra-vara-padimam
1 C Seniya.
a C tena bhaniyam r°.
3 taiyam vi.
CDFG kuo, HJ kao.
5 FGHJ sannibbho.
CDHJ kāraya, E karoviya.
7 CDHJ thaum.
8 FGHJ parineum.
HJ dhūyam.
10 Fomits punne.
11 E tatiyam.
12 DG pavittha-samvego.

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MAŅIPATI-CARITA OF HARIBHADRA
273 427. to patto viharanto igām'-āgara-nagara-mandiya-vasuham . Seņiya-nivassa nagare suvaņņagārassa gehammi 428. so bhikkh'-āņayan'-attham gao gih’-abbhintarammi to
kuñco
cuņai jave kaņaya-mae Jiņa-bhavan'-attham ghadijjante 429. so āgao na picchai pucchai sāhum na kimpi so kahai
to bandhai sbandhaņam sirammi coro tti sankāe 430. 4o khoțțai 5phaniyão jaha do acchīņi jhatti phudiyāņi
khaviūņa kamma-rāsīm patto nāņam ca ?mokkham ca 431. na ya kahiyo puņo kuñco jahā javā bhakkhiyāo eeņam
eyammi u patthāve samāgao kațțha-bhāro tti 432. mukkā ya tena katthā tāņa lavo kuñca-jīva-givke
laggo te vamai jave suvaņņayāro tao bhio 433. 8nāum ca imam savvam oloão Seņiyo tao ruttho
pesei niyaya-purise suvannayārassa gahan’-ațțhā 434. so dhakkiūņa bāram luñcai kese vi ginhai ya vesam
sa-kudambo to nio 10rāyānam dhamma-lābhei 435. so pabhaņei 11su-gahiyam kāyavvam sāhu-lingam 12ima
vattham
jai muñcasi sa-kudambo to 13vaha-bandhā na te mokkho 436. iya Meyajja-munindam khanti-dayā-nāņa-rayaņa-rāillam
bhatti-bhara-nibbhar’-ango caudasa-puvvam thuņai evam 437. jo kuñcagåvarāhe pāņi-dayā kuñcagam tu nāikkhe
jiviyam aņupehantam Meyajja-risim namamsāmi 438. Inipphediyāņi dunni vi sise vedheņa jassa acchīņi
na ya sañjamao calio Meyajjo Mandara-giri vya 1 CJ gāmagāra-, D gāramāra..
DFG accan'. : DFG baddhenam. • HJ taha. • CĎH phaņihão, F phudiyão, G phuņiyão, J paņihão. 6 CDHJ khudiyāņi, FG khadiyāņi. 7 C moham. 8 DFG nāyam. 9 DHT logena. 10 D rāyaņo. 11 CDH) su-gihiyam. 12 C avvattam, DF accattam, HJ anavajjam. 13 DFGHJ maha pāsā. 14 D nippadiyāņi.

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274
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
439. sumaraṇa-mettam ittham Meyajja-kahāṇayam samakkhāyam
vittharao puna eyam satthe annattha daṭṭhavvam
440. Meyajjo iva kuñcam muņino avarāhiņam pi na kahinti pāņ'-accae vi je te kaha para-davvam harissanti
441. iya Munivai-muni-carie sulaliya-gāhā-maṇoharāmammi Meyajja-kahā kahiyā cautthiyā ettha Munivaiņā
442. aha Kuñcio payampai Muņivai Meyajja-sanniho na tumam Sukumāliyā-sarisam savvam tuha ceṭṭhiyam jenam 443. Campãe Jiyasattu rāyā Sukumāliyā piyā tassa so tie āsatto nirujjamo rajja-kajjammi
444. tassa suyam rayaṇam kāūņam so sa-bhārio ranne neūņa pariyaṇeņam maira-mada-paravaso mukko 445. ceyannam 'laddhūņam vaccanto uttara-disâbhimuham dinna-niya-ruhira-mamso devie tisiya-chuhiyãe
446. Vāṇārasie patto vāṇiya-'sattheņa samṭhio tattha pangulay-āsattãe devie naïe pakkhitto
447. kamma-vasen' uttiņņo Supaiṭṭhiya-puravare nivo jão tatth' agayam nisāmai 10bhikkhā-vittim niyaya-bhajjam 448. siseņa uvvahantim pangulayam pai-gharam paribhamantim
pangulaya-giya-rañjiya-11jan'-oha-dijjanta-bahu-bhikkham 449. niya-silam vanṇantim jana-purao jaha imo maham bhattā
pangū guru-yaṇa-dinno palemi "'ham imam ceva
450. āṇāveūņa tayam niyaya-samīvammi javaniy'-antariyam pucchāvai narindo kā 'si tumam ko imo pangū
451. pucchijjanti pabhaņai pangu maha esa guru-yaṇa-viinno 1bhatta 'pai-vvaya 'ham to bhaṇai naresaro evam
1 G omits this verse. E su-bhaniya.
8 A taha rajje thaviūņam.
4 FG lahiūnam.
5 AFG gatteņa, H gattai.
CD bhikkhavantam.
7 C janeṇa-d°.
8 Faham to imam bhanai.
ACDHJ evam.
10 DHJ patti.
11 C pavvaiyā.

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MANIPATI-CARITA OF HARIBHADRA
275
452. jassa tae bhuya-ruhiram piyam khaddham ca 1ūruno
mamsam
so cciya naïe khitto 'patti tti pai-vvayā saccam 453. iya bhaṇiūņam niddhādiūņa tam niyaya-nagara-desão punnôdaeņa pattam rāya-sirim bhuñjae rāyā
454. a-kayannuyae Sukumāliyāe jahā pāṇa-dāyago 3naïe nihao tae taha 'ham dhaṇâvahāram kuṇanteṇam 455. Manivai-muņi-su-kahae jana-mana-ali-niyara-mālai
C
samãe
Sukumāliyae cariyam Kuñciya-kahiyam tu pañcamayam 456. Sukumāliyā-sariccham mā pabhaṇasu mamam ti Manivai bhaṇai
bhadda-vasaho vva savaya aham tumam pattiyāvemi 457. Campãe nayarie mukko mahesarena dhamm'-attham sandattaṇeņa ekko vasaho govagga-'majjhammi
458. so bāḍham dappiṭṭho vinijjiya sesa-sanda-sanghão thūla-taņu balavanto ciṭṭhai sayayam 'niruvviggo 459. so annayā 10akamhā bhaddattam pāvio vihi-vasenam govaggam mottūņam ciṭṭhai nayarie majjhammi
460. danda-hao vi na rūsai 12visiṭṭha-sannãe muṇiya-pāvaphalo
bhadda-vasaho tti tāhe vikkhão loga-majjhammi
461. tatth' eva ya Jiņadāso su-savao vasai muniya-Jiņavayano
so kasiņa-cauddasie sunna-ghare samthio padimam 462. bhajjā tassa ku-sīlā nisãe tass' eva sunna-gehammi para-puriseņam saddhim suttā pavarammi pallanke
463. tammi ya pallanke pāyaesu causum pi loha-maya-kīlā tāņa' ekkeṇam viddho pāya-paesammi Jiņadāso
1 ADHJ ūruyam.
A bhatta.
3 AFG daio.
4 CG tayā.
5 AFGH mula-kahāe.
A moheņa keņa.
7 A maggammi.
8 ACDGHJ viņijjium.
CD niruvasaggo.
10 CFG kayai.
11 F omits this verse.
12 D visatthi.

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276 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 464. tav-veyaņāe pidiya-taņū vi suha-jhāņa-samgao jāva
citthai padimāe țhio so sāvaga-pumgavo dhiro 465. Itāva ai-veyaņāe āu-?ssava-3kkameņa para-loyam
sampatto uvavanno devo divveņa rūveņa 466. etthantarammi sā vi hu surayam ramium nisāe 'pajjante
gahiūņam pallankam samcaliyā niya-gihâbhimuham 467. uppādiyammi sahasā pallarke nivaļiyam dharați-vaţthe
Jiñadāsassa sarīram tam picchiya ésā vi bhaya-bhīyā 468. paricintiyam maņeņam maha bhattā esa majjha doseņam
sampatto pañcattam hohi ayaso maha 'ettha 469. itthantarammi patto tam thāņam kahavi so mahā-vasaho
tass' ālimpiya singe ruhireņam kūviyam tie 470. milie jaṇammi pabhaņai Simiņā vāvāio maham bhattā
kāussaggammi țhio so dhūņai matthayam niyayam 471. Pamuņiya-tatta-sahāvo logo tam nindium samāraddho
kāraņiyāņam purao uvaţthio annayā eso 472. annesim dijjantam 10phālam ghettūņa niyaya-jīhāe
appāņam sohittā puņo vi kittim llsamaņuppatto 473. tā bho Kuñciya sāvaya vayaņeņam majjha jai na 12pattiyasi
to kosa-ghad'-āihim asamsayam pattiyāvemi 474. 13tā Kuñcieņa vuttam kos'-āīhim pi ko 144 pattiyai
16corāņa jeņa tāṇam dhāriţtham ai-ghaṇam hoi 475. Manivai-ramma-kahāe 16uvasama-rasa-pasara-deva-sariyāe
Manivaiņā samaņeņam vasaha-kahā chaţthiyā esā 1 F omits this verse. 2 DHJ kkhaya. 3 A kayammi. • A pajjantam. 5 A vitthe. & D tie bhiyae. ? CF pacchá. 8 AHJ maha bhattā mārio imeņa iham. • DF amuniya tassa sahāvam. 10 A phālim. 11 C samaņuvanno. 12 C pattesi. 13 A omits this verse. 14 CDHL na. 15 CD coreņa teņa nānam. 16 A uvasamassa-po.

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MAŅIPATI-CARITA OF HARIBHADRA 277 476. annam ca tujjha cariyam ghara-koila-cariya-sanniham
Isuņasu
so puņa ai-khudda-maño lahu-thalayara-jīva-majjhammi 477. tassa ya kira payaie nisāe niddā-vasam uvagayassa
niyameņa dūsiyā-mala-kalusāim honti nayaņāim 478. sambujjhanti niccam na ya picchai kimpi so pabhāyammi
to so damsaņa-satti-rahio na tarei cankamium 479. aha makkhiyāhi khaddhe nayaņa-male jão nimmal
acchi-juo
tão ciya savisesam khāyai akayannuo pāvo 480. evam tumam pi Manivai majjha pabhāveņa jiviyam patto
maha ceva dhan'-āluddho kaham na ghara-koila-sariccho 481. erisa Manivai-carie samvega-3jalôha-jalahi-santulle
ghara-koila-diţthanto Kuñciya-kahio u sattamio 482. to Maņivaiņā bhaniyam ghara-koila-sanniho kaham
bhanasi
muņi-vasaho jāņanto vi sāsaņam Jiņa-varindassa 483. paribhāviūņa Avayaņam bhaņiyavvam bjaha viveya
kaliehim
buddhi-Scaukkha-juehim tehim pavara-mantehim 484. to Kuñcieņa bhaniyam kaham eyam Muņivai tao bhaņai
Campāe Dhaņavālo daridda-sețțhi 'purā āsi 485. Sahiņava-sețțhi 'bio 10Dhaņadatto tāņa donni dhūyão
Dhaņasiri Kaņagasiri ya sahio aha annayā tāo 486. vāvie majjan-attham gayão itto ya niyayam āharanam
mottūņam Kaņayasiri vāvie nhāvium laggā 487. iyari u nirāharaṇā daridda-bhāvāo tie āharanam
· ghettūņam gharammi gayā na samappai maggiyā vi tayam 1 A kunasu. 1 DFG dhane luddho.
AH loha. • A eyam.
FG suha. . bala-kajjuehim. "A tao. . A omits this verse. • CH thio. 10 C Dhanayakkho.

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278 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 488. Irāya-ule vavahāro jão mantihim Dhanasiri bhaniyā
?parihesu tam āharaṇam tahā kae nāyam eehim 489. na imam imie 3satthāņesu a-parihāņao vi taha tassa
saţthāņa-parihiyassa vi tavviha-sohā-abhāvāo 490. aha Kaņagasiri bhaniyā tumam inhim eyam ābharaṇa
jāyam
parihisu parihiyam eie niyaya-thanesu tam savvam 491. ahiyam ca virāyantam tam daţthūņam imehim samlattam
eie taņayam eyam ābharaṇam na uņa īyarie 492. iya chinne vavahāre Dhaņavālo dandio 5naravareņam
-- Dhaņadatto pūittā visajjio niya-gharammi gao 493. evam Manivai-carie nivveya-supeya-nira-seya-same
Manivai-muņinda-kahiyā manti-kahā ettha atthamiyā 494. tā bho Kuñciya sāvaya manti-samāņā u sāhuņó honti
nī-rāga-dosa-mohā na ya aliyam kimpi jampanti 495. puņa Kuñcieņa bhaniyam Maņivai a-kayannuo tuha
sariccho n'atthi baduyam ca mottum tac-cariyam puņa imam
suņasu 496. koi baduo dariddo duggam gahiūņa dāru-nimmaviyam ,
bhikkham paribbhamanto kāleņa mahā-dhaņo jão 497. to teņa paricattā duggā neūņa ranna-majjhammi
evam pacchā tumae majjha kayam davva-haraņeņa 498. Maņivai-su-sāhu-carie aņukampā-paumiņi-sara-samāņe
baduya-kahā puņa navami Kunciya-kahiyā samāseņam 499. aha bhaņai Manivai-muni sāvaya mā bhaņasu erisam
vayanam
8majjha-ttho hoūņam majjha vi akkhāņayam suņasu 500. Vāņārasie Jiyasattu-rāiņo hiyaya-vallaho mitto
Dhanadevo nāma vaņi bhajjā vi ya Dhanasiri tassa 501. putto ya Nāgadatto aiva Jiņa-vayana-bhāvio āsī
Jiņa-giha-gaeņa tenam Nāgavasū kannagā dițțhā 1 DFG rāulae. 2 CF paharesu.
FGHJ sat-thāņa-vāya-parihāņao. 4 C pahirasu, E pariharisu. 5 AĦJ narindeņa. 6 CDFG mab-bhatto.

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MAŅIPATI-CARITA OF HARIBHADRA
279 502. tie vi hu so dițšho kaya-rāgā tammi sā 1ghare pattā
vinnāya-vaiyareņam piuņā Piyamitta-nāmeņam 503. dijjanti vi na gahiyā nikkhamaņa-maņeņam Nāgadatteņam
taha vi na muñcai tam pai-aħubandhanti vva aņurāgā 504. dațțhūņa nayara-ārakkhieņa maggāviyā na se dinnā
bhaniyam ca Nāgadattassa 2dinniyā kaha ņu te demi 505. Siha so "chidd'-annesi samjão uvari Nāgadattassa
etto kahamavi naţtham kundala-rayaņam narindassa 506. tam joiyam na laddham dittham puņa "Nāgadatta
saddheņa
vaccanteņa Jiņa-haram (samjhãe nivadiyam magge 507. tad-damsaņa-bhiya-maño laggo so uppaheņa dittho ya
árakkhieņa nāyam ca kāraṇam kundalam daţthum 508. paricintiyam ca laddho mae uvão imassa gahaṇammi
tam kuņdalam ’nihittam paļimāe thiyassa se kaņțhe 509. to so sa-kundalo cciya gahiūņa niveio narindassa
tav-vayaņeņam nio masāņa-majjhammi vahan’-aţtham 510. tam nāum nijjantam Nāgavasū dāruņam duham pattā
kāussaggeņa thiyā Sāsaņadevie iya bhanium 511. 8muñcijjau eyão uvasaggão imo maha daio
bhayavai tuha pasāeņa tahaya dhammâņubhāveņam 512. itthantare 'nihitto sūlāe so niutta-purisehim
sā bhaggā vāra-tiyam Sāsaņadevī-pabhāveņam 513. ārakkhiya-vayaņeņam khaggenam khandharāe so pahao
so surahi-kusuma-mālā-rūveņam pariņao jāo 514. vahaya-purisehim ranno niveiyam vimhieņa teņam so
sampūiūņa nayare pavesio khāmio ya daļham 515, vinnāya-vaiyareņam nivvisao kārio narindeņam
· ärakkhio anajjo uddāliya-sayala-ghara-sāro 1 CDFG gharam. 2D piuņā puvva mae dinnā. : A tatto so anavarayam pecchai chiddāi Nāgadattassa.
E chidda-gavesi. • AF setthi-Nāgadatteņa, C saddha-Nāgadatteņa. . A saņkāe, C same. 7 A nihattam. $ CF muccejjā. • DFG nihatto.

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280
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 516. 1kaussagg'-āīyam vaiyaram āyaṇṇiūņa Nāgavasū pariņittā tie samam bhoe bhottum niruvasaggo 517. paccha su-guru-samive pavvaio pāliūņa sāmanņam kaya-pāņa-pariccão uvavanno deva-logammi
518. tā bho Kuñciya sāvaya paribhāvasu hiyaya-majjhayārammi
jai saviyā vi evam nillobha honti daḍha-dhammā
519. tā kim muņiņo para-santiyammi davvammi honti lohillā to Kuñcieņa bhaniyam anne te tāriso na tumam 520. iya Manivai-muņi-carie su-sāhu-guṇa-rayaṇa-sāgarasaricche
Manivai-kahiya dasamā suhâvahā Nāgadatta-kahā 521. puna bhaṇai Kuñcio vaṇayarassa tam sanniho na sandeho to Manivaiņā bhaniyam kahasu kaham Kuñcio kahai 522. kira koi vaḍdhai dārayāņa kajjeņa vaṇa-gao siham daṭṭhum bhium cadio duma-sihare vāṇarim niyai 523. bhio tao vi tie ma bihasu erisam bhaṇantie āsāsio cireņam nisãe niddāium laggo
524. to vāṇarie niyae anke ṭhaviūņa kārio niddam maggantassa vi sihassa bahuviham ghallio neya 525. so uṭṭhio pasuttā puvv'-uttā vāṇarī tad-ucchange sīheņa maggiyā "ghattiya ya tenam na una paḍiyā 526. dakkhattaṇeņa taruvara-sāhāe vilaggiūņa sā thakkā bhanai dhiratthu narahama tuha erisam āyarantassa 527. etthantarammi teņam maggeṇa samāgao mahā-sattho to sīhe usario gharam gao vadḍhai pacchā
528. tā vaḍdhaiņo tullo samjão majjha davva-haraṇeṇam uvagāriņo vi Manivai kaha hosi tumam su-sāhu tti 529. iya Manivai-muņi-carie tamoha-niṭṭhavaṇa-sūra-sāricche vadḍhaiya-kahā kahiyā egadasamā Kuñcien' ettha
530. to Manivaiņā bhaniyam micchā-sankāe kāvi Carabhaḍī naulam viņāsiūņam pacchāyāvam param pattā
1 A kaussagge iya. D pavvajjam.
3D Kuncio payampai.
DHJ kāriyam.
5 A pallio, D appio, HJ khitto.
• FG ghalliya.

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281
MAŅIPATI-CARITA OF HARIBHADRA 531. gāme kahimpi purise Cārabhade bhāriyā ya Cārahaļī
tie ghara-vāờie nauli parivasai nīsankā 532. Cārabhadīe putto lahuo sā tassa khellaņa-nimittam
naulīe suyam lahuyam lehai dahi-duddha-takk’-āi 533. aha anna-diņe taņayam sevittā mañciyāe Cārahadi
khaņdaņayam kuņamāņi jāv'acchai ghara-duvāra-tthā 534. tas-suya-dasaņa-maņam ahim mārittā tāvā āgao naulo
ruhira-kharanțiya-vayaņo Cārabhaļīe samīvammi 535. tie vi majjham bālo imeņa vāvāio tti sankāe
musaleña hao naulo 'paloio bālao niyao 536. dițýho akkhaya-deho naula-hao ya so ahi samīva-ttho
to pacchāyāva-hayā sā dukkham dāruņam pattā 537. tā bho Kuñciya sāvaya paribhāvasu hiyaya-majjhārammi
Pavitakkiyam bhaṇanto pacchāyāvam tumam lahasi 538. iya Maņivaissa carie samvega-rasāyaṇammi bārasamam
Cārahadīe cariyam Maņivai-kahiyam samāseņam 539. pabhaņai Kuñciya-saddho Manivai tam pāmarassa
sāriccho
kaham iya muņiņā bhanie tā Kuñcio bhanium ādhatto 540. egāe adavie ego gaya-jūha-nāyago hatthi
tassa ya calaņa-talammi khāyira-kilo gao kahavi 541. tav-veyaņāe vihuram tam daţthum hatthiņie niuņāe
khetta-pasutto purise tatth' āņio kare ghettum 542. jūhavaiņā vi calaņo payamsio tassa teņa churiyāe
kīlagam uddhariūņam sajjo jūhåhive vihio 543. to teņa danta-mottiya-rāsīo damsiyão bahuyāo
purisassa tassa teņa vi bandhittā valli-m-āīhim 544. gahiyā dantā taha mottiyāim bandhittu niyaya-vatthehim
tas-sahio kariņi-kari-varehi nīo niyam thāņam 545. dantehi mottiehim jāo so dhaņavai niveei
tam gaya-jūham raņņe teņa vi gantūņa gahīyanti 1 AHJ pattä siggham suya-sagāse. tā picchai niya-bālam vihasiya-vayaņam
sa-jiviyam paccha. 2 DFG avimassiyam. 3 A váhage.

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282 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 546. iya muņivaissa carie mokkha-paha-pasāhae parama
ramme
terasamā “gova-kahā Kuñciya-kahiyā samāseņam 547. pabhaņai Manivai-sāhū sāvaya #su-vinicchiyam kareūņam
ālam paicchai jo so maimam sā jahā sīhī 548. Veyaddha-giri-guhāe sihi egā sayā vasai tie
hariņi vayamsiyā kolhui ya iya tinni vi “jaņiei 549. citțhanti pamuiyão annayā sihaņi niyaya-vacce
muttūņa jāya-mette guhāe bāhim gayā kahavi 550. hariņie pasuttāe khaddhāim tāim kira siyālīe
hariņīe muham littam ruhireņam lūhiyam niyayam 551. itthantarammi sīki sampattā jāyae apicchanti
pucchai siyāliyam sā pabhaņai hariņīe khaddhāim 552. hariņi 5uțțhaviūņam āpuţthā tie jampiyam eyam
vattam pi na øjāņemi eyam aham suttiya thakkā 553. tāhe siyāliyāe bhaniyam ko mannae su-duccariyam
sīhaņi picchasu vayanam eie ruhira-?uvalittam 554. tāhe hariņi tam pai sjampai pāve siyāliye tumae
khaddhāim tāim manne jeņa tumam desi maha ālam 555. evam 'vivayantio tão daţthūņa samsay'-āvannā
sīhi asamsaya-tthā bhaņai migi kuņasu tam vamaņam 556. vamiyam tie sihữe joiyam neva tattha uvaladdham
mams’-ațțhiyāim kim puņa dițţham hariy’-ankur’-āiyam 557. to nāyā niddosā sā aha ya kolhuiyā vi karāviyā
vantam tatth' uvaladdham niya-suya-taņayam nahara
m-āi 558. to kuviyāe 19nihayā siyāliyā sammayā mai vihiyā
1ltiriyattane vi Kuñciya sīhie pecchasu viveyam 1 ACDFG esa. : ACDH suviņicchium, E suvupatthium. * ADHT imam vayaņam. - DFG jaņão. 3 A uvattiūņam. 6 DHJ yāņāmi. 7 DFG samlittam. 8 A pabhaņai. . ADG vicintayanti. 10 ADJ nihiyā. 11 AC tiriyattaņeņa.

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tatta
MAŅIPATI-CARITA OF HARIBHADRA 559. iya Manivai-muņi-carie visāla-Isu-suddha-buddhi-janay--
ammi
sīhaņi-kahā ya kahiyā Maņivaiņā ettha caudasamā 560. iya 2bhaņio bahu-mohā a-vujjhamāņo puņo bhaņai sețțhī
sīy'-atta-sīha-sariso samjāo tam nisāmeha 561. Himavanta-giri-samīve atth' ego tāvas'-āsamo stattha
āsanna-giri-guhāe ego vaņayara-naro vasai 562. tāvasa-samsaggie dhamma-paro so visesao sadao
tassa guhāe sīho sīy'-atto annayā patto 563. a-nivāriya-ppaveso vaņayara-puriseņa sadaya-hiyaeņa
tattha paviţtho sīho bhakkhai tam vaņayaram purisam 564. 4jaha so vaņayara-puriso param'-uvayāri vi teņa pāvenam
sihena khayam nio taha tumae aham ananjeņa 565. iya Maộivaissa cariye vivegi-jaņa-citta-rañjane ramme
sīy’-atta-sīha-cariyam Kuñciya-kahiyam tu panarasamam 566. iya suņiūņa Kuñciya-vayaņam Manivai-muni puņo
bhaņai
nisuņasu sāvaya-dhammam dițțhantam Kaţtha-setthissa 567. Rāyagihe āsi purā Kațțho nāmeņa negama-pahāņo
Vajjā ya tassa bhajjā Sāgaradatto tahā putto 568. Tundiya-nāmeņa suo Mayaņā nāmeņa 5sāriyā bhajjā
vara-lakkhaņa-samjutto ya kukkado sețțhiņo ițsho 569. kaiyāvi Kattha-sețțhi vaņijja-kajjeņa katthai pavattho
bhajjāi gharam savvam bhalāviūņa dhaņa-kaņay'-attham 570. sā puņa bhajjā 'najjā sețțhimmi gayammi phulla
baduenam
saha suray'-āsatta-maņā samjāyā mukka-majjāyā 571. tam baquyam avelãe pavisantam nīsarantam aņu
diyaham
Mayaņā samacchara-maņā kakkasa-saddeņa kalayalai 572. ko esa avelāe āgacchai amha sāmiņo gehe
tāyassa ko na bīhai nivviņno jiviyavvassa - 1 ACHJ samsuddha, FG sambuddha. * AC bhanie vi hu mohā, HJ bhaņio bahu-mohi. 8 CFGHJ tassa. 4 D omits this verse. 5 AGHJ bhåriyå sārā. 6 AH baduehim:

Page #297

TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
573. vārei lya suo tàm he Mayaņe kuņasu moņam iha kajje
jo Vajjāe daio so cciya amhāņa tão tti 574. Mayaņā puņo payampai pāva tumam niya ya-8jīviya
ttanho
tāya-gharammi akajje nirakkhamāṇe uvekkhesi 575. bhaņai ya suo mārehi tumam sā tahavi viramai na
Mayaņā
tā tie pāvāe viņāsiyā galaya-valaņeņa 576. anna-dime tattha ghare bhikkh’-ațțhā sāhu-juyalayam
pattam
tatth' ekko muņi-vasaho biyassâbhimuham imam ābā 577. savy'-anga-lakkhaņa-dharo jo disai esa kukkado ettha
tassa siram jo khāhi so hohi naravaro airā 578. pacchanna-samțhieņam tam nisuyam kahavi teņa badue
ņam
Vajjā ya tao bhaniyā kukkaņa-mamsam maham dehi 579. sā bhaņai anna-maņsāņi demi so bhaņai maha kajjam
tā Vajjāe nihao paccūse kukkado raddho 580. puttassa leha-sālā «gayassa ruirassa bhoyaņa-nimittam
kukkada-sira-mamsam ciya dinnam ba-vinnāya-tattāe 581. tam so bhuttūņa gao khaņeņa baduo samāgao tattha
bhuñjanto sira-mamsam a-pecchium pucchae Vajjam 582. n'atth' ittha sīsa-mamsam tā kattha gayam tayam ti sā
bhanai
puttassa mae dinnam tā baļuo bhaņai duțţha-kayam 583. jai tujjha mae kajjam tam puttam māriūņa tam-mamsam
maha desu tam pi vayaņam padivannam tie moheņam 584. tāņ' ullāvo eso nisuo dhāvīe divva-joenam
to esā Sāgaradattam ghittum Campā-purim pattā 585. tie a-putto rāyā mao tti so ceva naravai jāo
punn’-udaeņam rajjam bhuñjanto sayala-sāmantam
1 DFG suyao. ? A bhadde. 3 D jiviyassa atto.
E gayassa bhakkhassa, FG gaya-royantassa. 5 CHJ avaņņaya. 6 A dehi.

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MANIPATI-CARITA OF HARIBHADRA
586. to dhāvie kaḍiye eso iha 1āņio tti loenam tassa kayam Dhāīvāhaṇo tti nāmam gunaṇugayam 587. para-puris'-āsattãe Vajjāe vināsiyammi ghara-sare siyante ya pariyane disodisam katthai pautthe 588. etto 'vidhatta-vitto patto niya-mandirammi so seṭṭhi tam vigaya-vihava-soham daṭṭhūņam pucchae evam 589. bhadde so kattha são dhāiyā kattha kattha să sariyā kattha vara-kukkado so kattha dhanam pariyano kattha 590. iya punaruttam puṭṭhā vi seṭṭhiņā jā na dei padivayanam Vajjā tāhe puṭṭho pañjara-majjha-ṭṭhio kiro
591. so puņa tie niya-vaccha-valaṇa-sannãe tesavijjanto seṭṭhim puno puno cciya pucchantam evam ālavai 592. tam sāmi payatteņam pucchasi esa vi bhesavei dadham tā vaggha-1oduttaḍī-naya-nivaḍio kim karomi aham 593. to pañjarão mukko ghara-taru-sihara-ṭṭhio suo savvam puvv'-uttam vuttantam sāhai jam kimci uvaladdham 594. seṭṭhim khamāviūņam gao sio 11icchiyammi ṭhāṇammi seṭṭhi vibhava-viratto cintai eyārisam citte
595. alam imiņā ghara-vāseņa lemi savvannu-12vanniyam dik
kham
dhamme dāūņa dhanam mottuṇa kuḍamba-vāmoham
596. evam so pavvaio Vajjā puna niva-bhaeņa saha 13baḍuṇā Campãe gayā ciṭṭhai na ya jāņai niya-suyam nivaim 597. Kaṭṭha-muņi vi mahappā kaṭṭh'-anuṭṭhāṇa-pālaṇ'-ujjutto viharanto sampatto Campãe divva-joenam
285
598. tattha ya bhikkha-samae 14hindanto mandirammi sampatto Vajjāe tie não jaha eso Kaṭṭha-seṭṭhi-muni
1 FG aneuņa 1°.
GH loão.
• ACH taya.
A gunane gayam, C gunane kayam, EFG gunão samjayam.
5 FG aha baḍu-äsattãe.
CGH siyantammi.
7 A vidhitti, CD viḍhatti.
H lahiyā.
A eyão bhesio bhadda.
10 FG dottaḍi.
11 AH nibbhayammi.
12 DF manniyam.
18 DE baḍuenam.
14 AH hindinto.

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286
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 599. 1jāṇāvai maha dosam eyam loyassa ettha nayarie tā taha karemi siggham jaha kīrai kahavi niv-visao 600. to tie tassa dinnam sabharanam maṇḍay'-āiyam annam tammi ya gayammi sahasa coro coro tti pukkariyam 601. ārakkhiena gahio so nio rāya-mandiram jāva dhāie tāva diṭṭho sahasa cciya paccabhinnão
602. pãesu nivaḍiūņam tāhe sã rovium samāḍhattā rannā "bhaṇiyā ammo kim ruyasi tumam "ayaṇḍammi 603. tie bhaniyam puttaya tuha janao esa gahiya-pavvajjo sucirão mae diṭṭho tenâham rovium laggā
604. to ranna ghara-majjhe nivesio asanammi pavarammi bhaniyo ya ginhasu imam' rajjam tuha kimkaro ahayam 605. Vajjā viyāṇiūņam tahāviham vaiyaram bhaya-gghatthä naṭṭhā Baḍuena samam rāyā jão vi muņi-bhatto
606. to muṇiņā dhamma-kahā tassa kayā so vi tie paḍibuddho sävaga-8dhamma-kkamano samjão jāya-samvego
607. tassa ya anuggah'-attham vāsā-vāsam thio tahim sähū jāyā dhamma-pasiddhi padibuddhā pāņiņo 'nege
608. jattā ya jiņa-haresum pūyão taha ya viviha-rūvão jāyā tao ya vippā samaccharā iya 'cintantă
609. eeņa sāhūņā āgaeņa jiņa-sāsanassa māhappam samjāyam tā eyam keņavi kavaḍeņa dūsemo
610. vāsā-ratte vitte naravara-pārivāriyammi muņi-vasahe niggacchante vippehi jam kayam tam nisameha
611. egā 1okāvi ku-mahilā gabbhavai icchiūņa bahu-davvam parivāyigãe veseņa pesiya muņi-samīvammi
1 ADH jānāvehi.
2 ACDGH sa-hiranṇam. A pukkario.
ACD bhaniyam.
5A ambo, CHJ ambe.
AHJ ayanḍene, C ayamḍande, DF ayamderi E payamḍevi. 7 C bhajjā.
8 DEF dhamme kamano.
9 CHJ cintanti.
10 DEF kavi hu m°.

Page #300

MAŅIPATI-CARITA OF HARIBHADRA 287 612. vippa-vayaņeņa tīe bhaņiyam imam savva-loya-paccak
kham
bhayavam mam gabbhavaim kāūņam kattha Ivaccihisi 613. tav-vayaņa-jaņiya-pavayaņa-kalanka-pakkhālaņ'-attham
saha muņiņā
bhaņiyam na esa gabbho mae kao tujjha pāviţthe 614. jai maha vayaņam saccam tā eso bhindiūņa tuha kucchiņ
nīharau sampayam ciya kim bahuņā ettha bhaņieņa 615. iya muņinā samlatte uyaram bhittūņa niggao gabbho
parivāyigā ya bhūmie nivadiyā mucchiyā santī 616. khana-metta-laddha-sannā să vilavai sāmi kuņasu majjha
dayam
aham eebim vippehim kāriyā erisam akajjam 617. aha vippā bhaya-bhīyā padiyā pāesu muni-varindassa
pabhaņanti pahu khamijjau eso amhāņam avarāho 618. to uvasanto sāhū tesim savvāņa tahavi naravaiņā
niv-visayā āņattā te vippā pāva-kamma tti 619. tam muņiņo māhappam dațțhūņa jaạo jinenda-dham
mammi
thira-citto 'samvutto visesao vasumai-nāho 620. Kațgha-muni vi mahappā kāum dhammassa unnaim
paramam
annattha gao bhaviyåravinda-padibohan'-atthāe 621. iya Muņivaiņo muņiņo kahāe nīsesa-loya-sukahāe
• Muņivaiņā vāgariyam solasamam Kațțhamuņi-cariyam 622. tā bho Kuñciya sāvaya jahā sā parivāyigā gayā nihanam
taha so vi khayam vaccai avahario jeņa tuha attho 623. evam Muņivai-muņiņo kov'-āviţthassa jampamāṇassa
sahasă muha-kuharão dhūmo niggantum āraddho 624. tā so Kuñciya-putto bhaya-6sambhanto bhaņai niya
jaņayam
attā kisa eyam khaliyārasi muņi-varam apāvam 1 A calio 'si.
HJ tattha muni bhaniyo.
D vihuņā. • AH sampatto. 6 FG bhio to.

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288 TWO PRAKRIT VERSIONS OF THE MAŅIPÁTI-CARITA 625. na hu imiņā tuha attho avahario kimtu so mae gahio
tā eyam muņi-vasaham khāmesu tumam payatteņa 626. soūņa imam Kuñciya-saddho bhaya-kampamāṇa-savv'.
ango
padio muņissa calaņesu khāmei tam payatteņa 627. khaņa-metteņa uvasanto khāmijjanto muņī guņa-mahappā
veragga-samgao Kuncio vi iya cintium laggo i 628. dhi dhi mae akajjam kaham eyam 'loha-moha-ghatthenam
jam ?muņiņo dinno ālo eyassa gūņa-nihiņo vi 629. sāhūn' abbhakkhāņam jo dei naro a-nāya-param'-attho
iha para-bhavesu so 3ņattha-bhāyaṇam hoi bhaņiyam ca 630. taj-jāio ayasao āyanko ahava jāyae ghoro
jāyai ya attha-hāņi ayasa-payāņeņa sāhūņam 631. punaravi ya cāurante asesa-dukkhāņa bhāyaṇam hoi
iya bhāsiyam Bhayavayā Vīvāha-pannatti-angammi 632. tā moha-vimūdhenam mae imam pāva-5kammam āyariyam
bannaha imassa suddhi na hoi accanta-?nibidassa 633. iya tass' eva samīve padivanno so Jinenda-pannattam
dikkham niravekkha-maño dhaņa-sayaņa-kuļamba-m
aisu 634. Kuñciya-suo vi muttum dussilattam 8visittha-sammatto
pañcâņuvvaya-dhāri samjāo sāvao pavaro 635. Ujjeņi-pura-varāe niggantum Manivai-muņi patto
pālento paļimāo viharai gāmâņugāmeņam 636. evam jāvajjīvam sāmannam pāliūņa sakalanko
ante samāhi-maraņeņa deva-logammi uvavanno 637. tatto 10cuo samāṇo maņuyattam pāliūņa kaya-dhammo
11kamma-kalanka-vimukko hohi ayarâmaro siddho 1 A moha-loha-. * CE munivarassa. : D 'pattho hoi bhaniyam ca niyameņa. 4 CDH abbhakkhāņa bho. 6 C kamma vāgariyam. 6 C annassa imam. 7 ACDFGHJ nivadassa. & AH visuddha-sammatto, C visattha-sammao.
C ya kayannu. 10 ADHJ huo. 11 C kaya-kamma-vippamukko, DFG kamma-mala-vippamukko.

Page #302

AD
MAŅIPATI-CARITA OF HARIBHADRAS 638. Manivai-muņiņo cariyam evam samkhevao samakkhāyam ---
vittharao puņa neyam eyam bahu-suya-Isayāsāo 639. vāyai vakkhāņei ya jo eyam taha ya suņai uvautto
so nāņ'-āi-guna-juo hoūņam lahai kallāņam 640. chand'-attha--sadda-duttham āgama-3vajjam ca moha
dosenam
jam kimci mae raiyam micchā maha dukkadam tassa 641. hatthimmi Sutthiy'-āisu sīhe Meyajja-muņivare ceva
Sukumāliyāe bhadde vasahe ghara-koil-egammi 642. sacivesu badue Nāgadatte vaddhai Cārubhaļi 5gove
sihīsu sīhe Kaţthamuņi kahāņayāim aha kameņam 643. Manivai-carivam evam gāhāhi samāsão samuddhariyam
puvva-cariyāo sugamam rammam Haribhadda-sūrihim 644. Sittha ya Maņivai-carie raie samkhevao 'mah’-atthammi
ganthaggam gāhāņam cha sayāim ceva vāyālā 645. nayaņa-muņi-rudde sarkhe Vikkama-samvaccharammi
vaccante
Bhaddavaya-pañcamīe samatthiyam cariyam iņama tti 646. jāva ya cand'-āiccā jāva ya nakkhatta-maņdiyam gayaņam
jāva ya Jiņavara-dhammo tā nandau Muņivai-cariyam
1 A pasāyão.
H dosa. 3 AH dottham. 4 CDG na. 6 CG pämara. • FG omit final three verses. 7 ADH sa-hatthammi. 8 E adds an additional verse :
evam mangala-tilayam cariyam jo suņai suha-bhavena Jiņavara-pāyā-puvvam so pāvai sāsaya-suham

Page #303

MAŅIPATI-CARITA OF HARIBHADAR
TRANSLATION
I. After adoring Mahāvīra the steadfast who is endowed
with the thirty-four supernatural powers, I will tell the story of Manipati, that is full of jewels, to wit, 'the
virtues of good sādhus. 2. There is here in Bharatavarsa a peerless city called
Maņipatikā: its king was Maņipati, gracious to his
subjects. 3. His queen was Pșthvi and their son was called Municandra:
he evoked joy in the hearts of the people and was as
a moon to the cluster of lotuses, his kinsfolk. 4. Now one day the king noticing a white hair felt the
desire for renunciation and, placing his son on the throne, entered the ascetic life in the presence of
Damaghosa. . 5. He studied the twofold teaching and in time, adept in
preserving the six categories of jīvas, he entered on the
noblest austerity of the solitary life. 6. When the cold season was come Manipati's wandering
brought him to the park at Ujjain. At night whilst
he was engaged there in the kāyotsarga, 7. shepherd-lads reverently covered him with robes. Whilst
he was at ease hear what happened. 8. Outside that city there dwelt a Brahmin, Bhatta who
had a wicked and unchaste wife named Dhanasri. 9. Because he had amassed much sesamum seed he was
called by the people Tilabhațța. Through his stupidity
he was unaware of his wife's evil conduct. 10. This Dhanaśrī whose mind lusted after luxuries secretly
sold this sesamum seed and dissipated it. . II. Then this wicked woman pondered : What answer apt
for this emergency shall I give my husband if questioned insistently?'
290

Page #304

291
TRANSLATION 12. Then an idea occurred to her and by guile she devised
such a means that Tilabhațța should never bother
about the sesamum seed. 13. On the last night of the black fortnight she covered her
body completely with feathers of various birds, and 14. taking in her hand a platter filled with khādira charcoal
she set out to scare her husband who was at the
threshing-floor in the field. 15. When she got near him she cried again and again in a
loud voice : 'Shall I eat up Tilabhațța or all his store
of sesamum seed ?' 16. Between her shrieks she blew on the embers in the platter
she held in her hand and tossed her head letting her
hair fall over her lotus features. 17. While Tilabhațța, watching her actions and hearing the
aforesaid speech stood trembling in every limb from
fear, 18. the wicked woman went up to him and said: 'You
wretch, to-day at last, I have found you, I will kill
you with my own hand.' 19. He answered : Do not do so, lady. I, unhappy creature,
falling at your feet, await your command.' 20. To these and similar entreaties of his she replied : Do
you not know that I am an eater of sesamum seed
famed in the world of divinities? 21. So if you desire to live give me all your sesamum seed : so that no harm may come to your body : 22. nor is the name of this sesamum seed ever to be pro
nounced by you.' She spoke and he gladly agreed to .. these words of hers. 23. She at once made her way back in gleeful mood, but he
because of his alarm went home afflicted with a burning
fever,
24. and in a minute or so he was dead. Straightway at her
bidding he was borne away by her paramours and burned in the proximity of the muni Manipati.

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292 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 25. The muni, tenacious in enduring hurt, was deep in medita
tion and, his body being swathed in clothes, he was
burned by the flame of the funeral-pyre as it came near. 26. Later on at daybreak shepherds saw him and informed
the merchant Kuñcika who had him brought to his own
house. 27. Listen how the name Kuñcika arose. The keys of all
the Jaina temples were in his hands and so he was
styled Kuncika. 28. Kuñcika told the sādhus who were dwelling there that a
famous muni had been burned by a fire. 29. They listened and said: Tell us what is to be done
here.' He started to tell them : 30. Fetch at once from the house of Accankāriyabhattā an
excellent oil which is called Laksapāka. Apart from
that I will see to things.' 31. Then two noble munis went to her house and asked for
the oil. Hear what happened as it was given to them. - 32. The lord of Saudharma being present in the assembly of
Saudharma declared : 'Accankāriyabhattā is now.
intent on forbearance in the world, 33. and cannot be made angry even by gods.' Not believing
him a god came and smashed three pots from her
servant-girl's hand. 34. The fourth time Accankāriyabhattā herself handed over
a pot, and this was not broken from her hand because
of her righteous conduct. 35. Seeing that because of them three pots had been smashed
from the servant-girl's hand the noble munis said to
her : 'Do not be angry with the girl.' 36. She replied: Here in this existence have I experienced
the result of wrath. Mindful of this I shall never
again be angry with anyone. 37. When the munis enquired she recounted her history:
“There was a man Dhanasreşthin, his wife was Kamalaśrī and they had eight sons.

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TRANSLATION
293 38. I was their daughter, the youngest child, by name
Bhațţikā, beloved of my relations and especially of
my father and mother. 39. In the presence of his family my father said: This, my
dearly loved daughter must not be gainsaid in any
way by you.' 40. Thus the nickname of Accankāriyabhattā became mine.
When I grew up suitors came for me constantly: 41. My father would not give me to them but said: 'I will
bestow my daughter on him who will never cross her
word.' 42. One day the minister Subuddhi caught sight of me.
He asked for me and married me after accepting the
aforesaid condition. 43. When the wedding had been celebrated I abode happily
in his dwelling-house adored like a goddess by the
people. 44. In the evening my lord Subuddhi used to come from the
king's presence to my side thus complying with my
biddin
45. One day the king said to his minister: 'Why do you
go back home so quickly?' He replied : At my
wife's command, your majesty.' · 46. Then the king detained him a long time and only let
him go at midnight. By the time he reached me I
was beside myself with anger. 47. I had barred up the house and as I lay awake waiting my
husband stood at the door and spoke to me thus : 48. 'Unbar the house, my darling : your slave, your thrall
has come to the door and waits with ardent longing.' 49. Through the fault of anger arising from wrong knowledge
I did not open the door to him though he kept urging --
me. Then he said : 50. Alas! See, why did I take a girl with such a disposition,
even though I knew about her.' Hearing this I was greatly enraged with him.

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294 . TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 51. Suddenly I burst open the doors of the house and went
out to return home. On the way I was captured by
thieves, and, 52. despoiled of my ornaments, was taken along and brought
before their leader : he sought to make me his mistress
and when I resisted struck me. 53. As he beat me brutally his mother protested : . This
very chaste woman does not indeed merit ill-treatment, 54. for chaste women if they are in any way offended burn
up evil men by a mere glance.' 55. To enlighten him she related the parable of the crane.
In a forest there dwelt an ascetic. 56. By religious exercises based on wrong knowledge he
acquired a little supernatural force. Then one day
as he stood under a tree 57. a crane voided its ordure upon his head from above.
He was angered and consumed it with his spiritual fire. -
Then he thought : 58. If ever anyone shows contempt for me I will burn him
up.' Thus thinking he arrived at a woman-disciple's
house in the town. 59. Busied with work for her husband she failed to bring
him alms for a considerable time. In anger he gave
vent to his supernatural force. 60. She was not burned by it but was kept safe through her
own virtues, and she said: 'The cranes was chastised
not I.' 61. When asked: How do you know this incident which
happened in the forest,' she replied: "The potter of
Benares will tell you this.' 62. When the ascetic went there he was told by the latter :
'Her knowledge has resulted from her virtue, for that
reason she comprehends. 63. That same knowledge is mine by reason of my virtue :
virtue, sir, is the essential here, exert yourself for it'.

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TRANSLATION
295
64. After this speech the robber calmed down and sold me
into the hands of a merchant who, in the hope that
I would become his mistress. 65. took me but I steadfastly said him nay. In his rage he
carried me off and taking me to the barbara coast sold me. 66. The man who bought me fattened me up, then bled me
again and again, causing me acute torment. 67. Through the incessant drawing of blood my body became
anaemic, then by divine intervention my brother
arrived there. 68. He saw me and wondered : 'Who is this ? Could she be
my sister ?' With doubting mind he questioned me :
Lady, 69. who are you?' Then I replied :' 'I am the daughter
of a rich inhabitant of Ujjain, Dhanaśreșthin' Recog
nising me he secured my release and 70. brought me back to my father's house. Such is the result
of anger as I have experienced it in this life : never
again then will I fall into its grip. 71. Having heard this the god manifested himself, told his
own story, restored the oil as it was, and 72. betook himself to his own abode. The munis brought
the oil to Kuñcika and with it the sādhu Manipati
was made whole in body. 73. He was entertained there for the rainy season and there
in his lodging Kuñcika, fearful of his own son, placed
some pelf in reality worthless. . 74. The son caught sight of it being deposited there and
later stole it. When the rainy season was passed
Kuñcika looked for it there, 75. and, not finding it, he was bemused and suspecting the
sādhu said: “You, reverent sir, have become an
ingrate like the elephant Secanaka.' 76. By the bank of the river Ganges there was an elephant
herd : through fault of delusion its leader used to kill the calves as soon as they were born.

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296 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 77. One crafty cow preserved her calf by giving birth to it in
secret in the confines of a hermitage. 78. This calf grew up there with the boys of the hermitage
and was aptly named Secanaka because he watered
the garden. 79. Wandering abroad he met his father and in pride of
mind slew him and took command of the herd. . Then
he thought : 80. Some other cow may rear her offspring here in the
hermitage as did my mother.' So thinking he destroyed
the hermitage. 81. Just as that elephant requited ill those kindly ascetics,
so have you, muni, requited me by stealing my property. 82. Thus in the Manipaticarita, the story that is productive
of forbearance and restraint and enlightenment and the desire for release, the tale of Secanaka, the first,
has been told by the lay disciple Kuñcika. 83. The muni replied : Do not speak thus, but listen to my
parable of the muni Susthita that you may know the
virtues of sādhus. 84. In the land of Magadha there is a city Rājagsha. There
the king was Śrenika, who had two wives, one Nandā,
the other Cellanā. 85. Nandā's son, Abhaya was minister. The Jina Mahāvīra
arrived there at the garden of Guņaśilā together with
his good sādhus. 86. The gods made a samavaşarana for him and Śreņika,
learning of this came reverently to worship and heard
the exposition of the sacred law. 87. Then he saw a leper bedewing the feet of the Jina with
pus from his body and was moved to anger against him. 88. Meantime the Jina sneezed, so the leper bade him :
Die at once.' When Abhaya sneezed he said :
'Live or die. 89. When Śreņika sneezed he said : ‘Live, king Śreņika.'
When Saukarika sneezed he said : Live not nor die.'

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TRANSLATION
297 90. Exceedingly enraged at hearing those unseemly words
spoken by him the king in order to punish him, 91. gave command to his men. The leper getting up from
the presence of the Jina soared into the sky as the
king's men looked on. 92. They told this to the king. Then, his mind assailed by
doubt he asked Mahāvīra : ‘Lord, who is this leper ? '
The Jina said : 93. King, he is a god.' Asked by the king : How was
divinity attained by him?', Mahāvira recounted the
story of the brahmin, Sețuka. 94. In the city of Kaušāmbi there was a king named Satānīka,
and also a brahmin Sețuka, poor by birth and very
stupid. 95. He was told by his wife who was big with child: Fetch
me ghee and molasses.' He said: 'I have no know
ledge 96. whereby a favour may be solicited. She said : Garland
the king with flowers and he being pleased will assure
you a livelihood. 97. He acted thus and the king, delighted, said: 'Brahmin,
what do I give you ?' At the prompting of his wife
he demanded : 'Grant me every day 98. a perquisite, the best of food and a dīnār.' This the king
did; and the people esteeming that he was approved
by the king gave him food out of fear. 99. So affluent and revered by the people, he became in
course of time a leper, mainly from much vomiting
of food. 100. Then at the suggestion of the minister the king gave his
pension to his sons whilst he dwelt confined to an
outbuilding of his own home. 101. Condemned by his own people he brooded in anger until
he obtained a goat by a stratagem. This he made leprous by feeding it on the discharge from his own body.

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298
IWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 102. Having killed it and given it to his family in order to infect them with leprosy he went off himself into the fearful forest on pretext of dying at a place of pilgrimage.
103.
There being thirsty he saw water soiled by the leaves of many trees. By drinking it he was cured and came home.
104. Finding his family infected with leprosy he said: 'From scorn of me you have this recompense.' They said: 'A curse on you, wretch,
105. by whom such a trick was contrived.' So reviled by his family, he then went to Rājagṛha and stayed with the gatekeeper.
106. That gatekeeper made his way here to the samavasaraṇa in order to do reverence to us who had reached here. 107. But Sețuka whom he had left at the gate in order to guard it ate up all the votive offering of the durga of the gate.
108. Athirst from eating this and racked by colic he died, tormented by the pain of harassing thoughts and came into existence as a frog in a pond.
109. After a time he heard the report that we had arrived here again and remembering his former life set out intending to worship me.
110. On the road he was struck by the sharp hooves of a horse, and dying in a state of bliss, became a god, by name Darduranka. This is he.
III. Not believing the word of the lord of the gods he came to test your mind, having created an illusion with filth, pus and so on.'
"Here
112. Then Śreņika said: Why did he say, "Die, lord" and so on?' The Jina tells the supreme truth: is misery and you will go to mokṣa:"
113. that was what he said just now. As for Abhaya, he is here intent on reverence to Jina and gurus, in the next world he will have an incarnation in Sarvärtha.

Page #312

TRANSLATION
299
114. But you, though attached to the sacred doctrine-here,
will afterwards go to hell, king. As for Saukarika he kills buffalo in this world and will go to hell when
dead.' 115. Terrified of going to hell king Śreņika said to him :
' Reverend sir, with you as lord how shall I go to hell ? ' 116. Give me such injunctions that I may not go to a miserable
hell.' Then the Light of the World said to him in
order to give him spiritual peace. 117. 'Cause food and drink to be given to the sādhus by the
hand of Kapilā and prevent Saukarika killing buffalo
for one day. 118. When bidden the cook Kapilā replied: 'I will not give
food and drink to the sådhus even if you cut me into
morsels as small as sesamum seeds.' 119. Forbidden Saukarika said: 'I shall not by any means
cease killing the five hundred buffalo.' Then he was
thrown into a well. 120. There fashioning buffalo of clay he went on killing,
though imprisoned within, by the imaginings of his mind. Realising that those two were not destined
for final emancipation, - 121. the king who had failed to carry out the injunction,
lingering long in the presence of the Jina, consumed
with heavy sorrow, said : ‘Lord, preserve me.' 122. Mahāvīra replied: 'King, your life has been destined to
hell, therefore you must inevitably go to the first
compartment of Gharmā. 123. Passing on from there you will become the first Jina of
utsarpiņi like unto me: therefore, king, do not be
grieved.' 124. At a fitting time the king set out for his own city, and
by a divine illusion beheld a muni catching fish. The
king 125. said : What are you doing?' The muni replied : 'Let
it be evident to you.' So saying he cast his net into the water for fish.

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300 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 126. The king said: 'What is this on your lap?' The other
replied: 'The monk's broom.' When the king asked:
What is achieved by this?, the muni replied: 127. 'Tīvas are preserved.' Then why do you kill fish?' asked
the king. The muni replied: 'In the bazaar I shall buy
a blanket with them.' 128. The king indicated the reason for not taking life and
bestowed on him a blanket. Then as he was going
along he saw in the bazaar a female sādhu pregnant. 129. Preventing scandal to the Jina's teaching, his mind un
deviatingly fixed on the sacred law, the king kept her
in secret and harboured her until the day of birth. 130. Thus as the king could not be shaken the god, gratified,
revealed himself and said : ‘Blessed are you, lord of
men.'
131. So take this necklace and these two spheres, I am going
to the heaven world.' So saying the god went at
once to the abode of gods. 132. And he said as he set out : 'But whatsoever man shall
put together this necklace if broken shall die assuredly.'. 133. The king gave to Cellanā the necklace of lovely form,
and to Nandā the two spheres. She was angry and
broke them, 134. and saw two dresses and two ear-rings that came out
from them. Delighted she picked them up but
Cellanā seeing this 135. said: 'Lord, give this to me.' He replied: 'I cannot
give you what was given to her.' Then the queen was angry and climbed to the upper storey, in order
to die. - 136. As she looked down with the intention of jumping off
through the aperture of a skylight, she saw three people
standing on the ground down below; 137. the elephant groom and the elephant rider conversing in
very soft words with the courtesan Mahasenā who was in an extremely excited mood.

Page #314

TRANSLATION
301
138. The queen thought: 'What are they telling her ? I
will just listen, there will still be time for me to die.' 139. Reflecting on this she began to listen with close attention
as the courtesan addressed the rider with sweet words: 140. 'Give me the garland of campaka, lord, in order that I
may adorn my body with it and surpass the other
courtesans on the festival day. 141. If you do not give it to me I shall either die or leave you',
The rider replied : Do what you please. 142. I shall not give you this garland of campaka which is the
elephant's ornament for if it is given away the king
will take my life. 143. The attendant said to the rider: 'Who cannot be taken
by gentleness he is taken by harshness as was the
palāśa tree by the brahmin. 144. The elephant rider asked : 'Who was this brahmin ?'
The attendant said: 'A certain brahmin born in the
north country 145. who when he went to another realm saw a palāśa tree in
flower. Delighted in heart he brought back the seed
to his own country. 146. It was sown and watered and in course of time became
a big palāśa tree : but though watered constantly it
grew but did not flower. 147. Being angry he burnt some grass at its root, and through
this violence it attained the estate of a tree and flowered
quickly 148. If this girl will not abandon her stubborn misconception
even though advised in her own interest then what, good sir, is to be done so that her own interest may be
furthered ? 149. He who furthers his own interest also furthers his neigh
bour's and is greatly esteemed like king Brahmadatta's
goat.' Then said the rider : 150. How was that ?' The attendant replied: 'In the city
of Kampilla there was a king Brahmadatta by name son of Brahma, the twelfth world sovereign.

Page #315

302 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 151. Carried away by his horse he reached the forest but was
led back to his own city in due time by a soldier who
happened on his track. 152. When he entered his own dwelling-house he was asked
by his wife : 'Did you see or hear in the forest any
thing out of the ordinary ? ' 153. He replied: "When I reached the forest and sat down
at the root of a tree on the bank of a tank I saw a
woman who had emerged from the lake after bathing : 154. Under the form of a female nāga she was engaged in
enjoyment of sensual pleasure with a snake which had
come out of the hollow of a banyan tree. 155. I fell into a rage at the sight of this indecency and lashed
the couple with whips until they quickly disappeared
from view.' 156. After recounting this the king went outside for a bodily
need. There he saw a god adorned with glittering
ear-rings, intently respectful. 157. With mind abashed the king was thus addressed by this
god : King, I am pleased with you, tell me what
boon I shall bestow on you.' 158. He replied: Why are you pleased with me?' The god
said : ‘The woman whom you corrected when you
fared into the forest, 159. is a nāga princess and my wife. When she came away
from you she told me, weeping with deceitful cunning : 160. Whilst you were absent, my lord, the lecherous
Brahmadatta assaulted me against my will as if I
had none to protect me.' 161. Thereat I fell into a rage and came here swiftly in order
to kill you until you were interrogated by the queen
and I heard what happened in the forest. 162. and all that you recounted to the queen. For this
reason I am pleased with you and am giving you a boon.

Page #316

TRANSLATION
303
163. The king said: 'If so, let me by your grace comprehend
the tongues of all living creatures : let this be my
boon.' 164. 'So be it, king, but if you reveal this boon to another
person your death will straightway ensue by a bursting
of the brain.' 165. So saying the god went away at once whilst the king
betook himself to his dwelling-house, having obtained
his boon. Thus the days passed. 166. One day the king sat down to his toilet and heard a
remark addressed by the tame koil bird to her husband. 167. She said : 'For my sake just bring a little of that unguent.
. I have a craving for unguent.' 168. He replied: 'I will not fetch it, I am afraid of the king.'
She then said : ' If you do not fetch it I shall certainly
die.'
169. The queen saw the king was wearing a smile provoked
by overhearing that remark and asked him: Why
are you smiling at this ? ' 170. The king replied: 'Indeed I smiled, my dear, I say no
more than this.' 'Why?' she asked. I shall die if
this is told,' he replied. 171. She continued : 'It is necessary that this should be told.
If you do not tell me, then assuredly, my lord, I shall
die.' Then the king said : 172. 'If so, my queen, then I will tell you as soon as I have
mounted the funeral pyre.' So saying the king set
forth with his queen for the cemetery. 173. It had become common talk that if indeed the king
· revealed anything to his wife then he would die :
such was the gossip (at every well and fountain ?). 174. Then a she-goat said to her he-goat: 'For me to feed on
fetch me one sheaf of corn from that heap of barley.' 175. He replied: ‘King Brahmadatta's horses are to eat of
that barley and he who takes it will certainly be put to death.'

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304
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
176. She said: If you do not do my bidding then I shall die.' Retorted the he-goat: Die then there will be other females for me.'
This king of the six regions
of Bharata is going to the cemetery to die at the bidding of his wife.
177. The she-goat continued:
178. But you devoid of love and denuded of courage through desire for your own life do not do my bidding shame on your manhood.'
179. Then the he-goat said: 'I am a goat only by birth but he makes himself one by his action in dying for the sake of a wife.'
180. All this was overheard by the king as he was passing by ; so he refrained from dying and, giving the goat a golden chaplet,
181. he said: 'Lady, if you are weary of your life then die : there will be other women for me like you.'
182. So just as that king became mindful of his own interest you must be equally intent on yours.' Thus spoke the elephant groom,
183. and Mahasenā refrained from death; and Cellana hearing this was content with the necklace and enjoyed sensual pleasures with the king.
184. Then by the force of destiny that god-bestowed necklace was broken suddenly and could not be mended by anyone, allegedly because it was very intricately fashioned.
185. Whoever might have been capable of mending it would not do so, being afraid of the word of the god spoken aforetime before the king.
186. One day the king caused a proclamation by drum to be made in his city that whoever mended the necklace would receive from him a lakh of
money.
187. One aged jeweller, being weary of life, skilfully repaired the necklace in order to provide wealth for his sons.

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TRANSLATION
305 188. He obtained the first half of the money; but afterwards
when that man was dead the king refused to hand over the rest of it on the pretext that the man to whom
it was to be given was no more. 189. That master craftsman, dying, became a monkey in that
same place. Roving round he saw the necklace and
remembered his former existence. 190. His eyes closed in a swoon, he fell down but was tended
and healed by his compassionate sons. Then he wrote
down characters in front of them : 191. I am your father : dying I came into existence as a
monkey. Now say, was the rest of the money given
to you or not?' 192. They replied: 'It was not given us.' Hearing this the
monkey with angry mind stole the necklace by a
trick and handed it to his sons. 193. Worried by the loss of it the king thus instructed Abhaya:
Within seven days fetch me the necklace or there
will be punishment for you.' 194. So prince Abhaya, who had occupied each day in search
ing for the necklace, on the seventh day tarried by
night in the abode of the sādhus. 195. There Susthita Sūri was staying with the munis Siva,
Suvrata, Dhanada and Yaunaka in order to attain
the jina-kalpa. 196. With mind weary of the world, engaged in the practice
of the sattva-bhāvanā he was standing by night in the
kāyotsarga outside the monks' dwelling. 197. Now the jeweller's sons, being frightened, handed the
necklace secretly that night to the monkey, 198. who for the sake of his sons laid it on the neck of the
guru Suşthita who was standing outside his dwelling.
The king was unaware of this. 199. Meantime, the first watch of the night being past and
the moon having risen to dispel the agglomeration of darkness,

Page #319

306 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 200. the sådhu Śiva went out to wait on his guru and saw the
sūri standing there in the kāyotsarga, his neck adorned
with the necklace. 201. He stood there for a moment with fear in his heart,
then came indoors and said: 'Bhaya' alarmed and
forgetting the words of the recitation. 202. Then Abhaya asked : Whence is this fear of yours?'
The muni replied: What happened aforetime is by
us remembered.' 203. Tell me.' Then the sādhu began his narative: We -- were the two sons of a merchant in Ujjain, Siva and
Sivadatta by name, both poor. 204. In order to acquire wealth we set out for the province
of Saurāşțra and with great toil amassed abundant
riches. 205. Putting this into a purse we carried it, turn by turn,
tied to our loins as we proceeded towards our city. 206. But whichever of us had the money in his hand kept
thinking: 'I will kill the other. Thus we arrived
outside the city. 207. There I threw the money which I was holding at that
moment into a big tank as I knew the evil disposition
generated by it. 208. And I said to Sivadatta : Alas, this money is unprofit
able pelf for the sake of which there came upon me a
sinful intention towards you.' 209. He said the same thing and approved the throwing of
the money into the water of the tank : and so with
one accord we both went moneyless home. 210. But the purse was swallowed by a fish and this, being
caught by a fisherman, was sold into the hand of my
sister while still alive. 211. When she went to the kitchen to prepare hospitality for
us and began to cut it she saw the purse there. 212. Mistrustfully she hid it immediately in her lap, and by
a stroke of fate this was perceived by our mother,

Page #320

TRANSLATION
307
213. who asked her: 'Now, my dear, what is this that you have got?' She replied: There is nothing.' Then our mother came near to her.
214. Then through greed for money she struck her with the blade of a sword and killed her. Seeing this we came up to her in consternation,
215. and from the lap of our wretched sister as she got up in consternation the purse at once slipped down.
This same greatly unprofitable pelf which was thrown into the tank has turned up again.
216. When we saw this we thought:
217. Those therefore are here blessed and full of merit who have renounced this after having recourse to the initiation in the Jaina religion.
218. Reflecting thus we carried out the cremation ceremony for our mother, gave the house to our sister and were initiated in the presence of a guru.
219. So, meditating on this previously experienced fear I let fall the word 'Bhaya' as I was entering the meditation ground.
220. Then in the second watch the sadhu Suvrata was very frightened as he entered there and said: Mahā-bhaya.' So Abhaya asked him why.
221. Then he said: 'I was of a family from a village in the region of Anga, proud by nature. One day a robber band fell upon us.
222. In fear of them I ran away with the people of the village and lay hid near the house. Then the thieves reached my home.
223. My wife said to them: Why do you not take the women?', but the wretch did not know that I, her husband was listening.
C
224. Esteeming that she was willing they took her to their village and handed her to their chief whose mistress she became.

Page #321

308 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 225. When the commotion of the raid died down the villagers
came back and dwelt in their former habitations and I, too, dwelt there.
226. After I had been admonished again and again by friends
I went to that village to rescue her, though at heart
undesirous of contact with her. 227. I lodged in the house of an old woman and spent some
days there. When I had won her heart by my good
behaviour I spoke to her thus : 228. “Madam, my wife is living here with the village chieftain,
will you somehow go to her and tell her of my coming.' . 229. The old woman did so and my wife sent me a message:
'To-day the village chieftain will be going somewhere
else at night. 230. So you come here this very day at twilight.' That was
what she said and I made my way to her house. 231. The village chieftain was then away from home elsewhere
and she appeared to be glad in heart at seeing me. 232. She made me sit down on the chieftain's bed and, having
washed my feet, she also sat down near me. 233. Meantime the chieftain had turned up from somewhere
at the door of the house so she put me under the bed 234. She washed the feet of the chieftain as he was sitting on
that very bed and then she began to speak. 235. ‘Lord, if my husband comes what will you do to him ?'
He replied: 'I shall send him back after showing him
due hospitality.' 236. Then she wrinkled her brows and he, divining her mood,
said: 'I was joking ; 237. in fact this would be intention : if I see that he has
come here I will flay his hide.' She was pleased when
she heard this and 238. pointed me out to his view as I lay under the bed. He
seized me and tied me to a post with a moist thong.

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TRANSLATION
309
239. Then that brutal fellow beat me mercilessly with heavy blows of fist and stave. But when they were asleep through my deserts a dog came there,
240. and this loving friend ate through the thongs which bound me and when my body was freed I went up to the village chieftain.
241. I seized his sharp sword and unsheathed it and made that evil-minded woman get up in such a way that the robber chieftain did not get up too.
242. 'If
you call out, you wretch, then with this sharp sword I will cut your head off,' I said and, putting her in front,
243. set off at once with all speed towards my own village. When the whole night had passed and I had gone far, 244. then in fear of the robbers I hid in a bamboo thicket. Meanwhile the chieftain came up with his gang of ruffians.
245. He knew our path from the track of feet, and still more, from seeing threads which had been dropped by my wife as she went along.
246. He rent me with blows of his sword which caused intense pain and nailed me to the ground with nails in the five limbs.
247. Then he took her and went back. But a monkey came up to me who had abandoned hope of life and, when he saw me,
248. in that state, fell on the ground with his eyes closed in a swoon. After a little while he regained consciousness and went somewhere else.
249. Then he hurried back bringing at once two healing herbs. With one herb he extracted the nails from me and
250. with the other he healed my wounds. Afterwards he wrote characters on the ground with his hand and recounted his own story.
251. 'I was formerly a physician's son in your village named Siddhakarman. Dying, I became by the power of karma an ape.
X

Page #323

310 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 252. At sight of you a memory of my former existence sud
denly came to me, and with those two herbs known
to me from the former existence, 253. you were thus made whole of your wounds. But now
listen to my story: I have been driven out of the
herd by another powerful monkey, 254. so if you kill him and make me lord of the herd for my
good deed you will have done a favour in return.' 255. Having put into execution those words I went to the
robber village again by stealth and killed the chieftain.
Then I took my wife and went home. 256. Thus, honourable sir, averse from the poison of sensual
pleasure through seeing the actions of my wife I received
the initiation which is very faultless. 257. So, Abhaya, honourable sir, this great fear experienced
aforetime came back to my mind and I uttered the
word ‘Mahā-bhaya'. 258. Now the muni named Dhanada came in there in the third
watch and said : Ati-bhaya': so Abhaya asked him : 259. Whence is your intense fear?' He said: “This was
experienced of old. Abhaya asked : 'Tell me,
reverent sir, how this was experienced by you.' 260. Then Dhanada said : In a village near Ujjain I was,
once the son of a kşatriya family illustrious by its
virtues. 261. I, in bloom of youth and pride of race, espoused a girl
born of an excellent family living in the city of Ujjain. 262. I took my sword and set out for my father-in-law's
house to fetch her. At the hour of twilight I arrived
at the cemetery of Ujjain. 263. I saw a woman, her lotus face covered with a strip of
cloth, wailing with piteous voice near a man empaled
on a stake. 264. Compassion was evoked in me and I said to her : Why
do you weep, lady?' Then in a faltering voice she started to recite :

Page #324

TRANSLATION
311 265. How shall suffering be told to him who has not attained
to suffering, who is unable to restrain suffering, who
does not suffer with the suffering ?' 266. Listening to her words I was seized by intense pity and
said: 'Lady, listen to a little verse of ine : 267. I have attained to suffering, I am able to restrain suffer
ing, I suffer with the suffering, so let suffering be told
to me.' 268. 'If so, then listen : the man who is on this empaling
stake is my husband brought to this condition by the
king's men. 269. He is still alive to-day, this is why I have come bringing
food at once but I cannot feed him. 270. So, good sir, lamenting because my efforts were fruitless
I began to weep when I was questioned by you who : showed compassion. 1271. So do me a favour : put me on your shoulders so that
I may feed this my husband with my own hand. 272. You must not look up towards me, noble sir, so that
I may not be ashamed as I am standing on your
shoulder.' 273. Letting go my sword on the ground I placed her on my
shoulder and she cut off flesh belonging to the man
on the stake. 274. Many drops of red blood fell upon me but I thinking
them to be drops of water stood calmly there. 275. At last I grew tired and looked upwards and saw the
terrifying action of that horrible woman. 276. My whole body quivering with fear I let her fall to the
ground, forgetting my sword which I had previously
left on that spot. 277. Whilst I fled with all speed and reached the city gate
she picked up that sword and ran along there after me. 278. And straightway with a blow of the sword that evil-acting
woman cut off one of my buttocks which was lying outside the city gate.

Page #325

312 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 279. She picked it up and went away and I lay as I fell,
lamenting most piteously before the durgā of the gate. 280. Wailing, I was told by the compassionate divinity of the
city: 'These are our boundary limits with the śākinīs. 281. Whatever is in front of the city gate, whether two-footed
thing or four-footed thing, that is theirs : whatever is
within all that belongs to us. 282. So your buttock being outside the city was not protected
by me, but do not weep, I will soon put it right for you. 283. So saying, that inapprehensible divine being, exercising
her grace restored my buttock as it was before. 284. After I had made great obeisance to her I went to my
father-in-law's house and, seeing the door shut, looked
through an aperture. 285. There I saw my mother-in-law and my wife eating meat
and drinking wine with extreme relish. 286. Now meanwhile my mother-in-law said: “This meat is
very sweet ! Then this is what my wife replied: 287. "Mother, this is meat off your son-in-law.' Then she
recounted the whole story as previously told up to the
point where my buttock was cut off. 288. Aghast with fear I went home and the desire for release
being induced in me, I received the initiation at the
feet of a guru. Of such nature was my intense fear. 289. Then in the fourth watch the sādhu Yaunaka said :
Bhayâti-bhaya' and told his own story to Prince
| Abhaya: 290. There was a burgher of Ujjain, Dhanadatta whose wife
was Subhadrā. I was their son and my wife was
called Srimati. 291. Because of her love for me she would drink every day
the water in which she had washed my feet, whilst I
with loving mind would not cross her word. 292. Thus time passed. One day she told me: 'My dearest
one, I have an intense craving to eat the flesh of a fat-tailed sheep.

Page #326

TRANSLATION
313 293. If through your kindness I do not soon get it then my
death will occur certainly: now that you know this
do what is fitting.' 294. I said to her sadly: 'Tell me darling, where are those
fat-tailed sheep, so that I may fetch their meat.' 295. She replied: 'In the city of Rājagsha in the mansion of
king Srenika is their pasturage : this is the report I
once heard. 296. So go there, dear, if I am to live.' After this speech
I made my way to the outer park of Ujjain. 297. Resting there I was watching the various amusements
of the courtesans who, accompanied by their lovers,
had come there to engage in sports. 298. when from among their midst a courtesan named Maga
dhasenā, possessed of a lovely body, was carried away
by a vidyadhara. • 299. Then her attendants screamed out in a loud voice :
'Run quickly, run quickly, our lady is being carried off.' 300. Hearing this I at once let fly an arrow discharged from
the ear and killed that evil vidyādhara in the sky. 301. Magadhasenā fell from his hand into the water of the
i lake and, getting out of it, came up to me. 302. She said to me courteously in a gentle voice : "Sir, do
me a pleasure, come to my plantain arbour.' 303. There I went and, having bathed and dined and put on
fine clothes which she gave me, I sat down on her bed
of pleasure and she asked me : 304. Good sir, from whence have you come and what is your
• business ?' Thus interrogated I told my story to her. 305. Then said Magadhasenā : 'You are straightforward and
you do not perceive your wife's nature. She is indeed
of extremely evil disposition. 306. If she were of a good disposition and you were dear to
her how would she send you away from home on this
pretext.'

Page #327

314 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 307. So spoke she : then I said to her : Dear lady, do not
say this. In quality of virtue there is no conduct to
equal hers.' 308. Realising that I was extremely infatuated with her and
aware of my intention Magadhasenā at once grew
silent on that subject. 309. As she talked she fastened on my head a cūdāmani saying:
'Let us go into the city, there is a festival going on
there.' 310. Then she set out with me, mounted on a chariot, whilst
all the quarters of the heavens, filled with the sounds
and echoes of various musical instruments, resounded. : 311. from the hubbub of the people coming in. Then a great
elephant whose rage was terrible to behold, having uprooted a tree, came scaring the crowd of men and
women. 312. Through my skill in elephant lore I overpowered it in a
trice and won unstinted acclamation from that crowd. 313. Rejoicing in mind the people praised me with manifold
voices and I arrived at her house which was as delightful
as an aerial palace of the gods. 314. Almost at once she said to me: 'Now, my good sir,
I must make a special effort in dancing before king
Sreņika, 315. so come along, you too, darling.' Then I replied : ' You
go, I shall stay here as sleep is coming over me.' 316. So saying she went off and began to dance before the
king and I too went there in order to get the flesh
of the fat-tailed sheep. 317. As the men on guard were busy at the spectacle I attained
my aim and got the flesh and hid it there. 318. Whilst I was about to slip away unobserved the guar
dians somehow learned of the stealing of the flesh and
informed the king. 319. The king held the view that there should be no inter
ruption of the spectacle, but as nothing was said I was unafraid.

Page #328

TRANSLATION
315 320. I remained there in one spot looking at the famed courtesąn
Magadhasenā dancing with various undulating
movements. 321. When the great king, delighted with her skill in dancing,
conceded her three boons, she pronounced these words
for my sake : 322. 'He who has taken the flesh of the fat-tailed sheep is
also he who saved my life, great king, where is he,
my beloved, adorned with a cūņāmaņi ?' 323. Hearing this speech emitted from her lotus mouth I said:
Darling, it is I who am standing here.' 324. Then she addressed the king : Your majesty, from
among the three boons which were previously accorded
to me grant me two.' 325. He replied : ‘Tranquilly ask whatever of them you may
desire.' She said : With the first may there be
safety for this man : 326. With the second may he become my husband.' This
was approved by the king: and having obtained this
favour she came home with me. -- 327. When some days had passed I said to Magadhasenā :
'I am going to my own city, dear, if you agree.' 328. She replied: 'If you really must go then take me and
set out, so be it,' so she agreed to my proposal. 329. With her third boon she got herself released from the
king and swiftly all the preparations for departure
were completed. 330. Accompanied by her I set out for Ujjain and at length
arrived outside the town and left her there. 331. When taking my sword, I arrived at my house by night,
I saw my wife asleep with a paramour. 332. Then in the grip of anger I drew my very sharp sword
and struck that wretch so that his life left him. 333. Remaining hidden nearby I saw her rouse up at once and
put that man who had been cut to pieces into a grave.

Page #329

316 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 334. And even as I looked she filled that grave with soil and
put a funeral urn on it and anointed it and tended it. 335. I watched all this and when she was asleep I went
out and recounted the story to the courtesan Maga
dhasenā. 336. Accompanied by her I returned to RājagȚha and then
having spent some time in pleasure there came back
to Ujjain. 337. My father and mother were cheered by seeing me and
then I went to my wife's house without revealing to
her my mood. 338. When I turned up in the courtyard of the house she asked
me with hypocritically assumed joy : Why were you
so long in coming, my lord ?' Then I replied : 339. 'It is because of you, darling, who asked for the flesh
of the fat-tailed sheep so much time has elapsed and
yet I could not get hold of it. 340. I have failed in my object and so unwillingly with a sad
heart, my dear, I have now come here out of love
for you.' 341. Very well,' she said. Whilst I remained there I saw
that offerings were made daily to that urn with the
best gruel. 342. Then I pondered this in my mind and thought : 'She is
still making offerings to that lover through her infatua
tion.' 343. Then next day I said to her : ‘To-day, darling, make me
a guest-offering with a ghrta-pürna full of lumps of ghee: 344. nor must any of it be given to anyone else until I have
eaten of it.' She agreed saying: 'So be it.' 345. and added : 'Why do you say such a thing, my lord ?
Can any other person be dearer to me than you that
I should give to him first ?'. 346. At the proper time when I had sat down on one side to
eat she picked up in her hand a hot ghyta-pūrnā, the first which was ready.

Page #330

TRANSLATION
317 347. and threw it onto the urn saying, the wretch, “It is
burnt, it is burnt.' Then, Abhaya, I said : What
about this and what about you and your lover ? 348. When I said this she fell into a violent rage and, taking
that red-hot cooking pot of ghyta-pārņā 349. she pursued me fiercely as I fled, shouting: 'I will kill
you' and, devoid of pity, hurled that pot of ghee at
my back. 350. My body burned, I somehow reached my parents' house
and when in time it healed, inspired by the desire for
release, I received the initiation. 351. So, noble sir, recalling such an intense fear that I had
experienced I said: 'Bhayati-bhaya' when I reached
the meditation ground. 352. At that point the sun being risen, Prince Abhaya who
had completed the paușadha went outside and saw
that necklace. 353. He thought : 'This is why the sādhus spoke such words
as 'bhaya' but, being devoid of desires, they here
also evinced no desire. 354. Blessed and full of merit are they and fruitful their life.
In the whole world of living beings who could be like
them?' 355. Thus prince Abhaya meditated outside the munis' abode
and, taking the necklace, handed it to his father, the--
king.' 356. So, disciple Kuñcika, thus are good sādhus devoid of
desires. Then Kuñcika retorted : 'They are different,
you are not like that.' 357. Thus in the Manipaticarita there has been narrated the
second tale, that of Susthita and the other ascetics, which deals with the intense fear felt when the necklace
turned up. 358. ‘But you are like the lion.' 'In what way?' asked the
sādhu. Said Kuñcika: In Benares King Jitaśatru had an excellent doctor.

Page #331

318 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 359. His two sons were ignorant of medicine when their father
died, so they were not appointed in his place but
another was made physician. 360. In contumely they went away and, having studied the
science of medicine in a foreign country they set out on their return. They saw a blind lion in their path
and 361. the younger one, remembering the words of his teacher:
Medical treatment should be given to the afflicted, the unprotected and others in like case,' was at pains
to heal the lion. 362. As the elder one could not restrain his brother he at
once climbed a high tree. 363. But the other one, having done a kindness, was eaten by
that undiscerning lion which had long been hungry.
When the lion had gone elsewhere 364. the elder one came down from the tree, reached his own
town and, taking his father's place, lived a comfortable
life there. 365. The ill which was done the beneficient physician by that
lion has been done by you to me in stealing my money,
great muni. 366. Thus in the Maņipaticarita which resembles a fragment
lotus with the munis for bees, this tale of the lion, the
third, has been told by Kuñcika. 367. Then spoke Manipati : Do not say such a thing, disciple,
but be calm in mind and listen to the parable of Metārya. 368. King Candrāvatamsaka in Sāketa had a queen Sudarśanā
and she had two sons, Sāgaracandra and Municandra. 369. Now the second wife of the great king was named Priya
darśanā and she also had two sons, Gunacandra and
Bālacandra. 370. When his father died Sāgaracandra became king whilst
Municandra enjoyed Ujjain as the appanage of a prince. 371. Now one day the king said to his cook : ‘Bring me some
cake quickly as I am busy riding my horse.'

Page #332

TRANSLATION
319 372. She had picked up a sweetmeat in her hand and gone
outside when Priyadarśanā said to her : What have
you got with you ?'. 373. She replied: 'I am taking a sweetmeat to the king.'
Priyadarśanā took the cake in her hands which were
smeared with poison, 374. then handed it to the other and she to the king; but he
breaking it in two gave it to Priyadarśanā's sons
thinking : 'they are young.' 375. They ate it and were drugged by the poison but were
cured by the king who gave them an infusion of jewels
to drink. Then they came home. 376. Sāgaracandra then said to the cook : 'How did the
sweetmeat become poisoned ?' She replied: 'I do not
know 377. but their mother rubbed it for a long time in her hands.'
Then he upbraided the queen-mother saying: 'Ah,
wretched woman, had I died 378. without embracing the creed of the Jina I should have
become a fitting recipient for an evil fate. Why did you not take the kingdom when it was offered to you
previously? 379. So now take the kingship and bestow it on your own
sons.' Thus having relinquished the kingship and
what went with it Sāgaracandra became a muni. 380. In a company of sādhus at the feet of rightly acting sūris
having studied the twofold teaching he soon became
proficient in the sacred law. 381. Now one day sādhus from Ujjain came there and were
asked by the sūris : Are the sādhus alright there ?' 382. Yes ', they replied, but the sons of King Municandra
and of his chaplain are causing annoyance to them.' 383. Hearing this report Sāgaracandra asked leave of his sūri
and made his way to Ujjain in order to enlighten them. 384. He abode in a dwelling in the midst of good sādhus and
when the time for eating arrived he took his platter to gather alms

Page #333

320 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 385. and set out but the munis held him back praying him
to be their guest. He would not stay saying: What
food I eat I am used to procure myself. Show me 386. those homes which are adverse to almsgiving or repre
hended because of disease and also the king's houses.' When the sādhus had done so he went to the royal
palace. 387. Arrived at the kitchen he gave the dharmalābha in' a loud
voice but the women of the king's household checked
him, speaking softly. 388. He pointed to his ears and said in a loud voice : 'I am
deaf. Why, disciples do you talk to me in low tones ?' 389. As he spoke thus he was espied by the king's son and the
chaplain's son and making a disturbing din they came
up to him. 390. They said : Do you know how to dance ?' He replied :
'I do but you must play the instruments.' It was arranged thus but they did not know how to play
anything. 391. He told them : 'Clever you are, do not know anything.'
Angered by his words they finished playing and came
up to the sādhu to kill him. 392. By his skill in wrestling he put their limbs out of joint
then went out into the garden and stood there in
meditation. 393. At the meal-time the king called the youths and when
the people looked for them they were found lying on
the ground unconscious. 394. The people reported this to the king who came along
together with the royal chaplain and found them there;
then he went up to the sādhu. 395. The king realised that this was his own full brother,
Sāgaracandra who had become, so it was said, a great
muni. The monarch fell at his feet : 396. but the other upbraided him saying: 'You do not
teach your sons for they are causing annoyance to sådhus. Shame on your kingly duty.'

Page #334

TRANSLATION
321
397. The king said: 'They will not do this again, release them.'
The muni replied : If they take the vows there will
be release for them.' 398. This being agreed on, he made his way to the royal court
together with the king. He then inducted them into the monastic life and the king's son took the vow
whole-heartedly. 399. Though the chaplain's son took the vow with repugnance
after being enlightened by Sāgaracandra, both in
the end became gods. 400. Next came the praising of the Jina, the question about
enlightenment and the statement that the chaplain's son would be hard to enlighten. So the latter said :
My friend, you must enlighten me in the duty of an
ascetic.' 401. Under the name of Metārya he was born to a meda woman
in Rājagpha. But she previously had been told by the
wife of a merchant : 402. 'If by chance we are brought to bed at the same time
then give me your child and I will give you mine which will have been destroyed by the fault of my
karma.' 403. By divine intervention they gave birth on the same
day and she handed over her son to the merchant's
wife whilst 404. the latter gave her daughter to the meda's wife who showed
it to her husband saying: “This is my daughter still
born because of an evil karma. 405. And Metārya reputed amongst all the people to be the
merchant's son enjoyed what he desired because of i merit accumulated from a former life. 406. When he had quitted the state of boyhood and mastered
the arts and reached an attractive adolescence his
father chose for him eight fine girls of great beauty. 407. At that juncture came along the god with whom he had
previously made a compact and who had earlier been known as Municandra's son.

Page #335

322 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
408. He caused him to remember his former existence and said: 'Why do you not take the initiation in the creed of the Jina?' He replied: 'I have no desire to.'
409. Realising that he would not understand without suffering adversity the god devised a statagem: he assumed the form of the meda and spoke thus, weeping:
410. If my daughter were living to-day then her marriage would be being celebrated in my house.' The meda woman replied:
411.
'Do not weep, this is your son.' Then the meda woman recounted everything and the real meda, being enraged, dragged him away from the celebration saying: You evil boy,
412. how is it that you who are my son are marrying the daughters of the merchants?' Then he took him to his house and threw him into the cellar but said: 'Let food and
413. drink be dropped into his mouth.' divine form said: Take the
Then the god in his vow.' He Metarya replied: Who are you?' The other answered: 'I am a god.'
414. From the heaven world I have come here in order to enlighten you.' The other remembering his previous birth said: 'I have been humiliated; what shall I do ? '
415. The god replied: 'I will cause the king's daughter to be given to you so that you may be without stain among the people.' The other said: 'Do so.'
417.
416. Then he created a goat which excreted jewels and in the meda's shape the god took them and gave them to Śreņika saying:
'Give your daughter to my son.' Then the king's bodyguard kept him out and continued to do so, but Abhaya said: What is the provenance of the jewels?
"
So
418. The meda replied: 'The goat excretes them.' Abhaya said: 'If you give it to the king, the king's daughter will be given you.'

Page #336

TRANSLATION
323 419. So the meda gave the goat to the king but in his house it
excreted filth. Then Abhaya told him : "Bring the
jewels here again.' 420. Abhaya asked the meda : 'Is this a divine being ?' He
replied. It is.' Then Abhaya continued : 'In Rājagsha 421. cause to be made a great hall and a road giving easy : access to the Vaibhāra mountain and cause milk to be
brought from the ocean of milk, then your son 422. will bathe in it under the chattra of Śreņika and will
marry the king's lovely daughter.' When all was
accomplished he married the king's lovely daughter, 423. and then afterwards the eight girls chosen previously.
Meantime the god said again : ‘Take the vows.' 424. He answered : 'Spare me twelve years and for so long
let me dwell in the household life'. 'So be it,' said
the god and went to the world of the gods. -425. When the time fixed was fulfilled he came back and
said: 'Take the initiation'; but after an appeal by the women the god went away and came back a third
time. 426. Then Metārya took the vows and studied the sūtras.
His mind purified, as a proficient monk, he embarked
on the noblest austerity of the solitary life. 427. So whilst wandering over the earth which is adorned with
towns and villages and mines he arrived at the house
of a goldsmith in the city of king Sreņika. 428. He went inside the house in order to get alms. Then a
curlew pecked up some grains of gold which were being
fashioned for the Jina's temple. 429. When the goldsmith came back and could not see them he
asked the sādhu, who would not say anything. So he bound a thong round his head in the suspicion he
was a thief, 430. and drove in wedges so that his two eyes at once burst
out. Then destroying the accumulation of karma he attained to perfect knowledge and final release.

Page #337

324 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 431. Nor did he tell of the curlew, that by it the grains had
been eaten. At that juncture there came along a
carrier of wood. 432. He dropped some logs and a small piece caught on the
neck of the curlew which vomited up the grains. Then
the goldsmith was terrified. 433. Learning of all this from the people Sreņika was angry
and despatched his guards to apprehend the goldsmith, 434. who shut his door, tore out his hair and donned a monk's
robe and when brought along together with his family
gave the dharmalābha to the king, 435. who said: 'You must unfailingly keep to the insignia of a
sādhu. If ever you and your family abandon this garb then there will be no escape for you from bonds and
death.' 436. And full of unlimited devotion he praised the great muni
Metārya, versed in the fourteen pūrvas and shining with the jewels of forbearance, compassion and know
ledge. 437. I bow down before the sage Metārya who, in the trans
gression of the curlew, out of compassion for living creatures, did not betray the curlew, esteeming his
own life of little worth. 438. I bow down before the sage Metārya who did not deviate
from his self control when his two eyes had burst forth from his head through the pressure on it and
like the Mandara mountain was unshakeable. 439. Here the story of Metārya has been related in brief only
to recall it : it is to be found elsewhere in the scriptures. 440. How will munis who, like Metārya with the curlew, do
not name a transgressor even at the cost of their lives,
steal the property of others ? 441. Thus in the Manipaticarita which charms by its euphonious
verses, the tale of Metārya, the fourth, has here been
told by Maņipati. 442. Then said Kuñcika : ‘Manipati, you are not like Metārya
since your whole action resembles that of Sukumälikā.

Page #338

Powe
TRANSLATION
325 443. In Campā Jitaśatru was king and Sukumālikā his wife.
Infatuated with her he became neglectful of the affairs
of the kingdom. 444. His attendants made his son king and took him and his wife to the forest, then abandoned him still over
e intoxication of wine. 445. After regaining consciousness and going towards the
north he gave his own flesh and blood to his queen
who was hungry and thirsty. 446. He arrived at Benares with a merchant's caravan and
stayed there but his wife who had become infatuated
with a legless man pushed him into the river. 447. By the force of karma he emerged and became king in
the city of Supratisthita. One day he heard that his
own wife had come there as a mendicant, 448. carrying the cripple on her head, wandering from house
to house and being given much alms by the people
who were delighted by the cripple's singing. 449. She vaunted her virtue before the people saying :- This
legless man is my husband, given me by my parents
and so I am keeping him.' 450. Having bidden her to him the king hidder. by a curtain
asked: Who ase you and who is this cripple ?' 451. Being asked she replied: This cripple is my husband
who was wedded to me by my parents and I am a
devoted wife.' Then said the king : 452. Indeed you were a devoted wife when you pushed into
the river him the blood of whose arm you had drunk A. and the flesh of whose buttock you had eaten.' 453. So saying he drove her out from the territory of his city
and as king enjoyed the royal felicity obtained by his
deserts. 454. Just as the ungrateful Sukumalikā shoved into the river
the man who had saved her life so have you treated me by stealing my money.

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326 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 455. In the good story of the muni Maņipati which is like a
mālatī flower for swarms of bees represented by the minds of men the history of Sukumālikā, the fifth,
has been told by Kuñcika. 456. “Do not say I resemble Sukumālikā,' replied Manipati,
like the noble steer I will make you believe.' 457. In the city of Campā a Saivite for the sake of religion
let loose a steer in the cattle paddock as a stud bull. 458. [t was excessively arrogant and overcame the other bulls
and being strong and of massive body remained itself L undisturbed. 459. One day by the power of fate it suddenly attained to a
spirit of goodness and, leaving the paddock, stayed in
the city. 460. Even though struck with sticks it would not grow angry,
and with excellent perception having realised the results of evil-doing, became known among the people
as the 'noble steer.' 461. Now a good lay disciple named Jinadāsa who knew the
doctrine of the Jina dwelt there ; and in the black
fortnight was engaged in the kāyotsarga in a śünya-gyha, 462. By night his immoral wife went to the sūnya-gyha and
slept with another man on a fine bed. 463. On the four feet of that bed there were iron spikes and
one of these transfixed Jinadāsa's foot. 464. Even though his body was racked by the torment of it
that enduring disciple remained engaged in his austerity. 465. until through the extinction of life owing to the very great
pain he went to another world and was reborn as a
god in divine form. 466. Meantime she, having revelled in her lechery the night
long picked up the bed and set off for her own house. 467. When the bed was lifted up suddenly Jinadāsa's body
fell onto the ground. Seeing it she was terrified 468. and reflected in her mind : ‘As my husband has come
to his end through my fault I shall have an ill name here.'

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TRANSLATION
327
469. Meanwhile that great bull came along to that spot by
some chance. She smeared its horns with blood and
raised the alarm. 470. When people arrived she said: 'My husband has been
killed by this creature whilst engaged in the kāyotsargå.
The bull shook its head. 471. Not knowing the real truth the people began to calum
niate it. One day it appeared before the judges and 472. taking on its tongue the red-hot iron bar as given to
others, it vindicated itself and regained its repute. 473. So, disciple Kuñcika, if you do not believe me by my
words I shall assuredly make you believe me by ordeal
by pots and pitchers and so on. 474. Then Kuñcika said : Who is convinced by these means
for the audacity of these thieves is very great?' . 475. In the charming story of Manipati which is like a divinity
spreading the essence of tranquillity this tale of the
steer, the sixth, has been told by the ascetic Maņipati. 476. Quite different is your action, it resembles the action of
the tame koil bird : just listen. This bird was of a very evil disposition among the small creatures living
on dry land. 477. Owing to its very nature when it was sunk in the power
of sleep by night its eyes regularly became clotted
with foulness. 478. and always on waking it could not see anything at day
break and devoid of the faculty of sight it could not • move about. 479. Then when flies consumed the foulness in its eyes and its
vision became clear that ungrateful wretch would eat
them all up 480. Even so, Manipati, you who were restored to life by my
effort have coveted my wealth. How do you not resemble the tame koil bird ?

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328 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 481, Thus in the Maṇipaticarita which is like a receptacle for
the water formed by the desire for release from existence the parable of the tame koil bird, the seventh, has been
told by Kuñcika. 482. Then Maņipati said : How do you say that. I, a great
muni, who know the Jina's teaching, am like a tame
koil bird ? 483. Words must be spoken after reflection as spoke those
excellent ministers, possessed of discrimination and
endowed with fourfold intelligence.' 484. Kuñcika said : How was this ? ' Then Manipati replied:
In Campā there was of old a needy guildsman named
Dhanapāla and 485. another newly admitted guildsman, Dhanadatta. They
each had daughters, Dhanaśrī and Kanakaśri. One
day these friends 486. went to a tank to wash. Leaving her jewellery there
Kanakaśrī started to bathe in the tank. 487. The other girl, having no ornaments because of her
poverty, seized the jewellery and went home; nor
would she hand it over when called on. 488. A case was brought in the royal court and the ministers
told Dhanaśrī: 'Put on the jewels.' No sooner
done than they knew 489. that these were not hers because they were either not
put on in the right places or, when put on in the right
places, had no proper lustre. 490. Then they told Kanakaśrī: 'You put on this jewellery
now.' She put it on and everything was in its place, 491. and very lustrous. Seeing this they pronounced : 'This
jewellery belongs to her and not to the other girl.' 492. The case being thus decided Dhanapāla was punished by
the king whilst Dhanadatta, dismissed with respect,
went home. 493. Thus in the Manipaticarita which resembles a sprinkling
with the very potable water of tranquillity the tale of the ministers, the eighth, has been told by the muni Manipati.

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di
TRANSLATION
329 494. So, disciple Kuñcika, sādhus are like the ministers, and
being without passion or hate or delusion they say
nothing false. 495. Again Kuñcika replied : Maņipati, an ingrate like you
there is none save the brahmin. Just listen to his story.' 496. A certain needy brahmin having taken an image of
Durgā made of wood wandered round asking alms
and in time became very rich. 497. Then he took the image into the forest and threw it
away. So later on did you act by me in stealing my
money. 498. In the history of the good sådhu, Maṇipati which is like
a lotus pool of compassion, the tale of the brahmin,
the ninth, has been told briefly by Kuñcika. 499. Then said the muni Manipati: 'Do not say such a thing
disciple, but be impartial and listen to my tale. 500. King Jitaśatru in Benares had a very dear friend, a
merchant named Dhanadeva whose wife was Dhanaśrī. 501. Their son, Nāgadatta, was extremely devoted to the
doctrine of the Jina. One day when he went to the
Jaina temple he saw a maiden named Nāgavasu. 502. She too saw him and fell in love with him. When she
reached home her father whose name was Priyamitra
learned of the incident and 503. gave her to Nāgadatta ; however he did not espouse her
as his mind was set on asceticism but she, being in love, held to him as if she were a woman tied to a
husband. 504. The city constable saw her and asked for her but was
refused, being told : 'She has been given to Nāgadatta,
how can I give her to you?'. 505. Then he began to search for some opportunity to ruin
Nāgadatta. Now by some chance the king's ear-jewel
was lost. 506. It was sought for but not found. However the layman
Nāgadatta as he was going to the Jina's temple in the twilight saw it as it had fallen on the road.

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330 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
507. Alarmed in mind at the sight of it he turned into a sidetrack but was seen by the constable who understood the reason when he espied the ear-ornament.
508. He thought: 'I have found a means to catch him,' and laid the ear-ornament on his neck as he was engaged in the kayotsarga.
509. Nāgadatta was arrested with the jewel and the king informed. At the royal bidding he was taken to the cemetery for execution.
510. Learning that he was being taken away Nāgavasu fell into piteous sorrow and stood in the kayotsarga addressing Sasanadevi :
511. By the power of the sacred law, gracious lady, save my loved one from this tribulation by your grace.
512. Meantime the stake on which he was placed by the men charged with this duty was broken three times through the power of Sasanadevi.
513. At the bidding of the constable he was struck with a sword on the shoulder but the sword was changed into the form of a garland of fragrant flowers.
514. The executioners reported this to the king who had Nāgadatta brought into the city with respect and given a full pardon.
515. The unworthy constable was banished by the king when he had learned about the incident and all his household wealth taken away.
516. When Nāgadatta heard the story of the kayotsarga and so on he married Nāgavasu and enjoyed pleasure with her undisturbed.
517. Later on he received the initiation from a good guru : he kept to the estate of an ascetic and, when he breathed his last came into existence in the world of the gods.
518. So disciple Kuñcika, ponder this well in your heart that if even lay women are thus devoid of desire and firm in the faith

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TRANSLATION
331 519. then how can munis be covetous of money belonging to
others ?' 'Others are like that but not you,' replied
Kuñcika. 520. Thus in the Manipaticarita which resembles an ocean of
jewels represented by the virtues of good sādhus, the salutary tale of Nāgadatta, the tenth, has been related
by Kuñcika. 521. Again, Kuñcika said: “There is no doubt : you are like
the forester.' Manipati replied: "Tell me how.'
Said Kuñcika : 522. A certain carpenter who had gone to the forest to get
timber saw a lion and being afraid, climbed to the
summit of a tree. Then he noticed a she-ape and 523. was scared but she reassured him saying: 'Do not be
afraid.' At length at night be began to be drowsy. 524. So the ape put him in her lap and made him sleep nor
did she throw him to the lion though the latter de
manded this repeatedly. 525. Then he got up and the ape in question slept in his lap;
but when the lion asked him he threw her down.
However she did not fall 526. but by her agility grasped at a branch of the tree and
clung to it. She said : ‘Shame on you, infamous
man, for acting thus.' 527. Meantime there came up along that road a great caravan
and the lion went away and later the carpenter went
home. 528. So,Manipati, by stealing the money of me, your bene
factor, you have become like the carpenter : how then . can you be a good sådhu ?'. 529. Thus in the Maņipaticarita, resembling the sun which
dispels darkness the tale of the carpenter, the eleventh,
has here been told by Kuñcika. 530. Then said Maạipati: 'It was by false suspicion that a
certain Cārabhați who destroyed a mongoose fell into great remorse.

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332 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 531. In a certain village there was a man Cārabhata whose
wife was Cārabhati and in the enclosure of her house
a mongoose dwelt unafraid. 532. Cārabhati had a young son and to play with him she
took the young offspring of the mongoose giving it
curds and milk and whey to lap up. 533. Now one day having lulled her child to sleep in the cradle
Cārabhați was standing at the door of the house grinding, 534. when the mongoose came up near to her, its mouth
dripping with blood, having killed a snake which was
minded to bite the child. 535. Cārabhati thought to herself: 'My child has been
destroyed by this beast' so she killed it with a pestle
but when she looked for her son 536. She found him unharmed and near him the snake killed
by the mongoose, then, struck with remorse, she fell
into piteous grief. 537. So disciple Kuñcika reflect in your heart lest speaking
without due consideration you may be seized by
remorse. 538. Thus in the Manipaticarita which is like the elixir of the
desire for release the history of Cārabhati, the twelfth,
has been told in brief by Maņipati 539. Said the layman Kuncika : Maņipati, you are like the
rustic.' 'How?' asked the muni. Then Kuñcika
began to narrate: 540. In a forest there was an elephant, leader of a herd of
elephants. Somehow a khädira thorn got into the
sole of its foot. 541. Seeing him distressed by the pain of it a clever female
elephant picked up in her trunk a man who was asleep
in a field and carried him thither. 542. The lord of the herd showed his foot to the man who
extracted the thorn with a knife and restored him to health.

Page #346

TRANSLATION
333 543. Then the lord of the herd showed that man many heaps
of ivory and pearls, and he, having tied up with withies
and so on 544. the ivory, and wrapped the pearls in his own clothes,
took them and together with them was escorted to his
own abode by noble elephants, male and female. 545. With the ivory and pearls he became a rich man. Then
he informed the king about the elephant herd and the
latter went there and captured them. 546. Thus in the Manipaticarita which prepares the path to
mokşa and is extremely attractive, this story, the
thirteenth, has been told by Kuñcika in brief. 547. Said the sādhu Manipati : ‘Disciple, he who fully ascer
tains the facts and rejects a false accusation is intelligent
like the lioness. 548. In a cave of the Vaitādhya mountain a lioness had her
home. Her friends were a hind and a she-jackal.
These three females - 549. dwelt happily. One day the lioness leaving her newly
born cubs went outside the cave. 550. Whilst the hind was asleep the jackal ate them up, smeared
the hind's mouth with blood and cleaned her own mouth. 551. Meanwhile the lioness turned up and not seeing her
offspring, questioned the jackal who replied: The --
hind has eaten them.' 552. The hind got up and was interrogated. She replied thus :
I do not know what happened as I was asleep.' 553. Then the jackal said : Who can doubt her very evil
• deed ? Look lioness, at her mouth smeared with gore.' 554. Then the hind replied to her: 'Wretched jackal, you
ate those cubs, I think, so that you might impute to
me a false accusation.' 555. The lioness watched them arguing and though beset with
uncertainty, said unhesitatingly: 'Deer, vomit what you have eaten.'

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334 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 556. The lioness inspected her vomit but did not perceive
there meat or bones; on the contrary she found green
grass and similar fodder. 557. Recognising that the hind was guiltless, she then made
the jackal vomit and there she perceived the claws
and other remains of her offspring. 558. Enraged, she killed the jackal but showed respect to the
hind. Observe the discernment of the lioness, Kuñcika,
even in her brute nature.' 559. Thus in the Manipaticarita which is productive of per
vasive and very pure enlightenment, the story of the
lioness, the fourteenth, has here been told by Maņipati. 560. Despite that speech, the merchant, incapable of compre
hension because of great delusion, replied : You have become like the lion which was suffering from the cold.
Listen to this. 561. In the region of the Himavanta mountain there was
an anchorite's hermitage and there in a cave of a
near-by mountain lived a forester. 562. Intent on righteousness by continued contact with the
practice of asceticism he had become especially compassionate. One day a lion, suffering from the cold,
penetrated into his cave. 563. Through his compassionate heart that forester did not
prevent its entry, and, once inside, the lion ate him up. 564. Just as that forester despite his extreme kindness was
destroyed by that wicked lion so have I been treated
by you, unworthy man.' 565. Thus in the Manipaticarita which is attractive and delights
the minds of discerning people the story of the lion afflicted by cold, the fifteenth, has been told by
Kuñcika. 566. Having listened to Kuñcika's words the muni Manipati
replied: 'Hear the parable of the merchant Kāştha, the duty of a Jaina layman.

Page #348

S.
335
TRANSLATION 567. In Rājagļha there was of old a principal guildsman named
Kāştha. His wife was Vajrā and their son was Sāgara
datta. 568. In that household there were a parrot named Tundika
and his wife, a mynah called Madanā and the merchant's
favourite cock who had fine markings. 569. One day the merchant Kāștha set out somewhere on a
trading voyage and entrusted to his wife his whole
house with its stock of money and valuables. 570. But as soon as the merchant had gone that unworthy
wife, abandoning decency, set her mind on lechery, being
infatuated with a temple brahmin. 571. Madanā, seeing that brahmin going in and going out
every day at an unseemly hour, with jealous- mind,
screeched in a raucous voice : 572. 'Who is this who comes to our master's house at an
unseemly hour, who is weary of life that he does not
fear our master.' 573. The parrot restrained her, saying: 'Madanā, keep
silence here about this business : whoever is loved by
Vajrā is indeed our master.' 574. But Madanā replied: Wretch, you are solicitous of your
own life and when an infamous thing is seen in our
master's house you overlook it.' 575. The parrot said: 'She will murder you,' but Madanā
would not desist and so the wicked woman killed her
by wringing her neck 576. One day two sādhus arrived there at the house for alms
. and one noble muni turning to the other said this : 577. Whoever eats the head of this cock which is here, and
which has lucky markings on every limb, will soon
become a king.' 578. The brahmin who happened to be there though out of
sight overheard this, so he then said to Vajrā : 'Give me the flesh of the cock.'

Page #349

336 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 579. She replied: 'I will give you other meats,' but he in
sisted : Do it for me.' So at dawn Vajrā killed the
cock and cooked it. 580. Not knowing the real truth she gave the flesh of the
cock's head to her son as he came, crying for food,
from the study. 581. He ate it and went away and at once the brahmin came
along there. He did not find the flesh of the head
when he ate it so he questioned Vajrā : 582. The flesh of the head is not here, now where has it
gone ?' She replied: 'I gave it to my son.' Then
the brahmin proposed an evil action : 583. 'If you are ready to do something for me then kill your
son and give me his flesh.' Out of delusion she agreed
to that proposal. 584. By divine intervention their conversation was overheard
by the nurse. Picking up Sāgaradatta she went to
the city of Campā. 585. As the king of that city had died childless Sāgaradatta
was made king and through the accruing of merit
enjoyed the kingship and all that went with it. 586. Because he had been brought there in the lap of a nurse
the people gave him the name of 'Dhātņvāhana' as a
result of that circumstance. 587. Vajrā, infatuated with another man, ruined the house
hold property and the servants, suffering from this,
went away in all directions. 588. Then that merchant who had amassed wealth returned
to his home, but, finding the splendour of its affluence
gone, he asked : 589. 'Lady, where is my son, where is the nurse, where is the
mynah, where is the fine cock, where is the money,
where are the servants ?' 590. As Vajrā gave no reply though repeatedly questioned by
the merchant he asked the parrot who was in his cage.

Page #350

TRANSLATION
337
591. But the latter, being terrified at the thought of the
strangling of his loved one, thus addressed the merchant
who kept on asking : 592. 'You, master, ask me insistently but she terrifies me
greatly. So what shall I do, being betwixt the devil
and the deep sea. 593. Once liberated from the cage and settled on the roof-tree
of the house the parrot recounted the whole aforetold
story, whatever he had seen. 594. Then taking leave of the merchant the parrot went to a
place where he wanted to go, and the merchant, having
now a distaste for riches reflected thus in his heart : 595.' 'Enough of this household life. I shall take the initiation
in the sacred law prescribed by the omniscient Jina, giving away my money and abandoning the delusion of
the household life.' 596. So he received the initiation but Vajrā from fear of the
king went to Campā with the brahmin and remained
there nor did she know that her son was king. 597. By divine intervention the muni Kāştha, now adept in
enduring hardship, as he wandered about arrived at
Campā, 598. and there, whilst making his round in quest of alms, he
came to Vajra's house and was recognised by her as the
muni who had been the merchant Kāştha. 599. He will make known my transgression to the people
in the city here. Let me act quickly in such wise that
he may be banished somewhere. 600. So she gave him loaves and similar food with jewellery
hidden in them and when he had gone she at once
shouted : 'Thief, thief.' 601. As he was apprehended by the constable and brought to
the king's residence he was seen by the nurse and at
once recognised. 602. Then, falling at his feet, she began to weep. The king
said : 'Mother, why do you weep without cause ?'

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338
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
603. She replied: This is your father, my son, who took the It is long since I saw him and therefore I began to weep.'
VOWS.
604. Then the king ushered him into his house onto the best seat and said: 'Take this kingdom, I am your servant.' 605. Vajrā, learning of the turn of events, aghast with fear, fled together with the brahmin and the king became a devotee of the monk.
606. Then the muni preached the sacred doctrine and the king was converted by it and, with desire for release aroused in him, embarked on the duties of a lay disciple.
607. As a favour to him the sadhu remained there for the rainy season and the fame of the sacred doctrine spread and some people were converted.
608. And in the Jaina temples there were yatras and pūjās and the brahmins became jealous of this thinking:
609. Through the coming of this monk the Jaina doctrine has acquired glory so let us ruin him by some means.'
"
610. Listen to what was done by the brahmins when, the rainy season being past, the noble monk went out accompanied by the king.
611. A certain wicked woman, being pregnant and being desirous of much money was sent along to the muni in the garb of a female ascetic.
612. At the bidding of the brahmins this is what she said in the presence of all the people : Reverent sir, where are you going now that you have made me pregnant?
613. Then in order to wipe away the stain on the Jain doctrine produced by that speech the muni said: 'You very wicked woman, I did not give you this child.'
614.
If my words be true then let it burst your belly and issue forth at once as soon as this is said.'.
615. When the muni had thus spoken the child burst the belly and issued forth and the female ascetic fell on the ground in a swoon.

Page #352

TRANSLATION
. 339 616. When for a moment only she recovered consciousness she
implored him: ‘Lord, show mercy to me, it was these
brahmins who made me commit such an evil act.' 617. Then the brahmins, aghast with fear, fell at the feet of
the noble muni and said : May this crime of ours be
forgiven.' 618. Then his anger with them all was appeased but the king
commanded those brahmins to be banished as evildoers.
619. The people seeing the magnanimity of the muni became
steadfast in mind in the sacred law of the Jina, especially
the king. 620. The great ascetic Kāştha having made a supreme glori
fication of the sacred law went elsewhere in order to
bring the truth to those destined to enlightenment. 621. Thus in the story of the muni Manipati which is a good
story for all the people the tale of the muni Kāştha,
the sixteenth, has been narrated by Manipati. 622. So, disciple Kuñcika, just as that female ascetic went to
perdition, so he too by whom your money was stolen
will be destroyed. 623. Suddenly smoke began to issue from the cavity of the
mouth of the muni Maṇipati as he spoke, inflamed by
anger. 624. Then Kuñcika's son, aghast with fear, said to his father:
Father why do you abuse thus this noble muni who
is innocent ? 625. It was not he who stole your money for I took it, so ask
· pardon of the noble muni with insistence.' 626. Hearing this the layman Kuñcika, his every limb trem
bling with fear, fell at the feet of the muni and sought
pardon of him with insistence. 627. The muni, the ascetic of great virtue absorbed in passion
lessness, was appeased in a moment when his forgiveness was sought, and Kuñcika began to reflect thus :

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340 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 628. 'Alas! Alas! In the grip of sinful delusion how did I
commit this evil act of making a false accusation against
a muni who is a treasure-house of virtues ?' 629. A man who, ignorant of the real truth, makes a false
charge against sadhus becomes a recipient of misfor
tunes in other existences; and it is said that 630. from calumny of this kind there arises fearful affliction
and that the slandering of sādhus also causes loss of
material wealth, 631. and that again in the cycle of transmigration the slanderer
is subject to all miseries. So was it said by the Blessed
Lord in the Vyakhya-prajnäpty-anga. . 632. Led astray by delusion I committed this sinful act:
elsewhere there will be no atoning for this very great
offence. 633. And so with mind indifferent to money, home and family
he took the initiation prescribed by the Jina in his
presence. 634. Kuñcika's son abandoned his evil courses and, purified
in mind, became an excellent lay disciple, keeping the
five minor vows. 635. The muni Manipati went away and arrived at the city of
Ujjain and wandered from village to village observing
austerities. 636. His life long, he pursued without stain the life of an ascetic,
and in the end, dying by voluntary starvation, was
reborn in the world of the gods. 637. When he descends from there he will pass through human
existence as an ascetic following the sacred law and, cleansed from the stain of karma; will then be exempt
from old age and death. 638. The tale of the muni Manipati has been told in brief;
in full it can be taken from many scriptures. 639. He who recites and narrates and dutifully listens to it,
becoming endowed with right knowledge and the other qualities, attains prosperity.

Page #354

TRANSLATION
341
640. Whatever of my composition be faulty in metre or meaning or words or scripturally deficient through error of delusion let it have no ill result.
641. The elephant; Susthita and the other holy men; the lion; the noble muni Metārya; Sukumālikā; the noble steer; the tame koil;
642. the ministers; the brahmin; Nāgadatta; the carpenter; Carabhați; the rustic; the lioness; the lion; Kāṣṭhamuni-these stories have been narrated in this order.
643. From an earlier narrative this Manipaticarita, attractive and easy to understand, has been compiled in verses in brief by Haribhadra Sūri.
644. In this Manipaticarita which is pregnant with meaning and has been composed concisely there are some six hundred sonorous verses.
645. In the course of the Vikrama year numbered nayanamuni-rudra (1172) on the fifth day of Bhadrapada this tale was completed.
646. As long as the sun and the moon and the star-adorned firmament and the sacred law of the Jina endure let the Manipaticarita give pleasure.

Page #355

NOTES ON THE MPC
2. The verse is elliptic and the meaning, despite the Sanskrit
vyākhyā, not quite clear. 9. ana-dāna-dullalio : the metre requires ana for anna,
though P renders as anna. The whole phrase would
perhaps mean who considered that exacting the i repayment of debts was ill-famed. 12. rãi: omitted by haplography. In this verse as else
where no attempt has been made in the translation ... to render the slesa. . 13. The threefold classification of the desirable characteristics 14. of women given here is strikingly reminiscent of
similar passages in older Western European literature. It is certainly more original than the attributes listed in the 1Śrāddha-guna-vivarana: three broad, three deep, four short, five delicate, five long, six prominent and seven red. That enumeration however confirms the interpretation of satta as sattva. Following the same or a similar text P has rendered pindhiya by guhya-deśa. The dictionaries however suggest that it should be 'calf of the leg', in which case ajangha would be as in
modern Gujarati, 'thigh' not calf'. 15. loana-dasaņā (locana-darśanāni) seems tautological but
may be used to avoid confusion with dasaņā (daśanāḥ) uttunga-nah'-āviyā : P takes naha as nakha but uttunga
could scarcely be an epithet of this. 21. jaī: the sense seems to demand sasī or some similar
word. 22. The verse is corrupt but the general sense is not in doubt. 24. lacchie : Lakşmī, 'the Good Genius of or Fortune of a
king personified' (Monier-Williams) 28. bhāsa : kesa must be a scribal error provoked by the
following kesam. P has sobhāi rāhita. Puhuvī is
omitted by haplography. 1 Atmānanda Sabhā ed. (Bhavnagar 1913), p. 146. 2 Cf. the definition in the Sārtha Jodanikosa (Ahmedabad 1949): 'satha!'.
342

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NOTES ON THE MPC
343 30. na : the sense and the metre require its insertion. 33. vankā dițthi : an oblique (and therefore an amorous)
glance.
āyankirā : for this should perhaps be read bhayankarā. 34. niccāniyā : perhaps represents nytyånīka : P has nīcī
rahē which is inapplicable to harise. 38. cf. MPCJ na ... dūtam āvedayāmy aham, na hi strīņām
iyam tapti 48. cf. in the Av. the story of a queen who, seeing a white
hair on her husband's head says: 'dūo āgao' adding that it is a 'dhamma-duo'. The king replies : 'ajāe palie amham puvvajā pavvayanti? and becomes an
ascetic. 54. amhārisāņa : required by the sense though P has tumha
sarişão 60. There is a śleśa : niva-canda must refer to canda in the
name Municandra. 61. This seems to be the meaning. The deva-seșa is the
remnant of a god's sacrifice. 64. ganthima-vedhima-pūrima-sanghāima : this enumeration
occurs more than once in the canon e.g. Jñātā-dharmakathā XIII (tattha bahūni kinhāni ya jāva sukkilāni ya kațtha-kammāņi ya pottha-kammāni ya citta-leppaganthima-vedhima-pūrima-sanghāimāim uvadamsijjamāņāim), Praśna-vyākaraņa V, Acārānga II. xii. 1. In translating the Acārānga Jacobi rendered by 'garlands, ribbons, scarves and sashes.' In any event if attributive to puppham the terms seem scarcely appropriate here. If the whole compound is to be treated as a
dvandva the interpretation remains equally difficult. 67. ekka-param : this would appear from the context to
mean 'all at once'. 68. ·şamjogā vippaog'-antā : for this proverb used more than
once in this text cf. SK (p. 149, I, 9) viyogåvasāno ya
samgamo. 76. sāmāiy'-ā7-ekkārasa-anga : the normal phrase in canonical
legends to designate the āgamas. 78. Unclear and probably corrupt. 95. bherundī: the exact meaning is uncertain ; P takes as
siyāliņā

Page #357

344 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA III. puttehi : for this should perhaps be read dhuttehi. MPCJ
has dhūrtakaiḥ sārdham 114. khetta-thie : P has kşetra mã rahyā loka. 117. A deity Tiladeva is mentioned in the Sthānānga-sūtra 123. The third pada seems to be corrupt. 127. The translation is taken from L. D. Barnett's rendering
of the Hitopadeśa 133. Iccamyakāriyā: so written perhaps in an attempt to
etymologise the name. 134. Lakkhapāgam : Lakşapāka oil explained as the oil with
a lakh of ingredients is mentioned in the Trişaşți
śalākā-puruşa-caritra where it is used (I. i. 760) to - cure a muni of leprosy and worms and (I. ii. 307) to
anoint the Jina, and in the BKK where it figures in
the same context as in the MPC. 144. Cf. Jacobi's Errählungen p. 12 for similar details. 154. dāūna : cf. dā argalam 'to bolt '. 155. Rohana : name of a mountain rich in precious stones,
traditionally Adam's Peak in Ceylon. 158. deva-sesa-samo : P has devatā nī seşa ni parēja. 178. nêcchai : required by the sense and confirmed by P nathā
icchanti 185. humkāra : hum is both an exclamation of anger and a
mystical syllable. 199. tahā: must be a corruption; the sense requires a negating
of rāga-dosa perhaps niggaho should be read. Cf. the
phrase of the SK : rāga-dos'-āi-niggaho. 212. kimi-rāgā : Abhayadeva Sūri commenting Sthānānga
sūtra 193 says that the blood of human beings is taken and placed in bowls. In this are bred worms which in a desire for air emerge and move about leaving a trail of mucus which is called krmi-sütra. This by natural development takes on a red hue. Other similar explanations are given by the commentators of the Bhagavati Arādhanā (verse 567). Abhayadeva adds that cloth dyed with kymi-rāga does not lose its colour
when burned and that even the ashes are red. 214. deveņam : P has daiva në yogē karine. 238, kāsa : the silvery white kāśa grass.

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NOTES ON THE MPC
345 242. ucchū bolinti ... See additional note. 248. sutto : P has sunā nī parēja. 255. manam paņihāya : P has maņa mã dhārinē 265. camari: some beast other than a yak may be intended
but more probably the enumeration is merely conven
tional 267. satt-anga : the seven limbs are the four legs, trunk, tail
and sexual organ. 283. gandha-hatthi : the perfume-elephant is familiar in Indian
tales. 287. Appears to be corrupt and is probably intended to be
Apabhramsa. In any event the general sense is clear. Rather similar verses are to be found in the Vajjālagga (section XXI). Cf. particularly verse 199:kariņi-kara-ppiya-nava-rasa-sallaī-kavala-bhoyanam
danti
jai na marai sumaranto tā kim kisio vi mā hou 304. Cf. the canonical description of Abhaya : e.g. Jñātā
dharma-katha I. I: sama-danda-bheya-uvappayānanīti-suppautta-naya-vihi-nnu ; and for the meaning Kullūka's commentary on Manusmfti vii. 107 sāma
dāna-bheda-dandair upāyair. - 307. Cf. the numerous descriptions of a samavasarana in the
Trişaşti-śalākā-puruşa-caritra (e.g. I. iii. 423-477). 314. There are corruptions in this verse. Sa-gharayāniyā
cannot be, as P interprets, saghala ratana mayā. 344. cf. MPCJ
ikșu-kşetram samudraś ca yoni-poșanam eva ca
prasādo bhū-bhujām cêti kşaņād ghnanti daridratām 363. cf. MPCJ · ekatra-bhojanāt sparśāt eka-sayyåsanād itaḥ
samkrānti jāyate vyādhair iti śāstre 'pi bhāşitam 369. P explains both Pulindas and Sabaras by Bhils 372. khaņduyam hanti tanaehim : the meaning is not quite
clear, perhaps they are ' to tear their itching sores with their own nails'. Tanaya seems to represent ātmaniya but khanduya can hardly be a bracelet': one had better perhaps read kanduyam

Page #359

346 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 398. pajjatto: paryāpti is the acquisition by the soul within
one antarmuhūrta of the capacity to develop fully the
characteristics of the body it inhabits. 402. go-sīsa : go-śīrṣa is a very fragrant brass-coloured
sandalwood. 411. dhārā-kadamba : a tree (Nauclea cordifolia) 418. sa-uvayoge : P has sādhvīnē sārakarē te upayoga dei. 429. vibhanga-jñāna : 'wrong clairvoyant knowledge, the bad
counterpart of avadhi-jñāna '. 430. The enumeration of the sixteen diseases varies. Here
the list would seem to be that of the Vipāka-śrūta : sāsa, käsa, jara, dāha, kucchi-süla, bhagandara, arisā, ajīraya, dițțhi-sūla, muddha-sūla, akāraya, acchi-veyaņā,
kanna-veyaņā, kandu, uyama, kodha. 459. vajjai : the meaning is uncertain; it may be a desī
(=tras-) 'trembles' or may represent vädyate. If the characteristic amphimacer at the end of the pāda is to be maintained two syllables (-) must be supplied
after dā466. The fourth pāda is probably corrupt. 472. Meaning uncertain. 480. deham : for this should perhaps be read soham or some
similar word. 494. to mana-pavanehim pahem : could one emend to mana
java-jhampehim and translate ' now in mind-swift leaps,
now at a rapid gallop ? ' 498. mehāya : must be corrupt despite P's rendering as
megha ni pariccha. Nisīhæ is probably required. 513. The nāgas are bhavana-vāsin gods superior to the vyantara
gods who include bhūtas, piśācas and mahoragas. 514. The break in the syntax (and the parallel passages in
the MPCJ:
evam vyttāntam āvedya priyāyai vāsa-veśmanaḥ
śarīra-cintayā bhūpo bahir nirgatavāms tadā
and MPCH) confirm that a verse is missing here. 518. pūjāe : P has pūjā nimitta 529. tuccha : P explains by dalidrī

Page #360

NOTES ON THE MPC
347
581. suttavasutta-loge: P has sūta che athava keṭaleka anasute
loke
The phrase is perhaps part of an old legal formula. 586. This long quotation from the Bṛhat-kalpa-sutra-niryukti 605. differs considerably from the text of the Atmānanda Sabhā edition. It is completely absent from the MPCH and in the MPCJ is replaced by two gāthās which summarize the aims of the Jina-kalpa. It is, incidentally, given in full in the Upadesa-prasāda. 589. uvasagga: the upasargas are assaults on the steadfastness of a sadhu.
tribulations are
603. parisaha: twenty-two parīṣahas or generally listed
619. posahovavāsa: according to the Guṇabhuṣaṇa Śrāvakācāra (169-174) this implies the taking of one meal on the day before the parvan day, fasting completely on the parvan day and taking one meal on the following day. 644. ghara: cf. MPCJ eka-dese gṛhasyaham niliya samavasthitaḥ
649. banda-gahiyae: P has bāda mā pakaḍā
657. coriyo meaning uncertain but cf. MPCJ maya narmaRrtam etat toad-agratan
667. MPCJ refers to two herbs called śalyóddharaṇā and śalya-rohaņā
685. corrupt
686. cf. MPCJ
ma kasyacit kule nārī jāyatām śīlavaty api sarvavasthesv aviśvasyaḥ kim punaḥ śīla-vargitāḥ
697. pucchium me vattae: P has pūchavă nu amhārī vāta
715. sainīhim: the sakinis are normally the attendants of Durgā, not, as here, her opponents.
735. ganiyāna dariyão: 'ganikās by hereditary occupation' rather than daughters of ganikās'.
·
736. Nandana-vana iva: cf. MPCJ Nandane 'psaraso yatha. 748. The fourth pāda appears to be corrupt.
757. This verse seems out of place and is perhaps mistakenly inserted here.
758. Corrupt. Probably the words ganiya ha să are at fault : P has pokāra karine.

Page #361

348
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 766. audayale: should perhaps be read äosa-yale but P has surya no udaya. Metre excludes udaya-yale. 772. The text of these Magadhi verses is very unsatisfactory : in particular majjha and tujjha seem to be confused. An attempt has been made in the translation to give the probable meaning.
794. Cf. MPCJ
parvatābho 'pi mano tam unmarga-ratayā kṣaṇāt niyate chatā kāminyä pitṛ-svaśura-vamsayoh
818. poya: must be taken in this sense though P has vahana nī parēja.
852. Rāhāyariya: the same name recurs in the SK (p. 468). 858. sa-labha-bhoi: in the MPCH atta-läbhiya: a monk who eats only such food as he has begged himself. 861. uvari-bhūmio: P has uparali bhūmi thi
886. meda: a low mixed caste traditionally described as the offspring of a Vaideha man and a Niṣāda woman.
919. gām'-agara: the metre requires the insertion of ägara which is in any event part of a stereotyped formula, cf. MPCH 427.
931. pãovagao: the reference to death by voluntary starvation seems inappropriate here and the verse is perhaps. an interpolation.
937. jai bhajjeha: P has jo bhjīsa
939. jīvanukampãe: P has teha pakhi nī anukampayā. 966. goyaräim: P explains as siromani pramukha.
978. sunna-ghara: sunya-gṛha seems to have a more specific sense than the usual translation' empty house'. Perhaps it was an isolated outbuilding designed for silent meditation. Sunya-grāma is used in the meaning of isolated village'.
997. khāyanti tommam: P has akhě na mela nai khaine 998. gharoliyahi: this might be amended to gharoilahi which would then represent a contracted form of gṛha-kokila (cf. rajakula raula)). However the occurrence of this form coupled with the reference to sthalayara in MPCH 476 suggests that the original jana-väda referred to a gharoliya (Page #362

NOTES ON THE MPC
349 999. autpattiki buddhi: one of the four divisions in the Jaina
classification-innate knowledge not derived from study. 1003. pattā niyae gehe : should not one perhaps, following the
Av., read pahāviyā ya gehe ? 1006. sammittà : for this should perhaps be read samsaiyā.
The faulty syntax and the texts of the other versions
suggest that a verse is missing here. 1011. bharādiyam: Hertel, The thirty-two Bharațaka Stories
(Leipzig, 1921) renders bharataka as 'a devotee of Siva' (Guj. bharado) and bharātikā as 'the wife of a bhara taka'. But here the image of a goddess is
clearly intended. 1024. Unclear. 1028. pattạ-chejja : listed as one of the seventy-two arts.
Similarly patra-cchedaka figures as one of the sixty-four arts in the Kāmasutra. P following modern usage takes as 'offerings of gold leaf' but here actual leaves of jasmine would seem to be intended. The verse as
given in the MS. is in any event faulty. 1038. indu-soci : P has kānti. . 1045. purisa-ggāhana : P has puruşa ne grahevā no sukha 1062. The first pāda seems corrupt but the general sense is clear. 1080. paha : required by the metre instead of padaha. P
misunderstanding the sense has strīo pramukha jāna
.
jyão.
1094. niyamo: here used as meaning the prāyopagamana.
(See PSM, p. 481) cauvvihåhāra : the four kinds of food are : anna or aśana (main dishes of rice or pulse),
pāna (liquids), khădya (sweetmeats) and lehya (relishes). 1109- Praśnottaras and prahelikās seem to have enjoyed a
great vogue as intellectual diversions and were early adopted by Buddhists and Jainas for purposes of religious instruction. For the direct question and answer' type see Pavolini: Una redazione prakrita della Praśnottara-ratna-mālā (GSAI X (1897–8), pp. 153– 164). For the more complicated verbal tricks like those of verses 1119-112I see Sukumar Sen: Prākta and Vernacular Verses in Dharmadāsa's Vidagdha-mukhamaņdana (Siddha-Bhārati, Hoshiarpur 1950, pp. 257264)

Page #363

350
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA
These verses are not represented at all in the MPCH whilst the MPCJ offers completely different praśnottaras in Sanskrit. The SK (pp. 610, 617–8) provides some
specimens in Prakrit. 1119- These Skt. verses present a test apparently corrupt in 1125. several places and the translation offered is only approxi
mate. 1121. gūdha-caturtha-pādam : the gūdha-caturthas given in the
SK (pp. 617–8) are rather different; there only the
missing fourth pāda of a verse has to be supplied. 1124. ādi-deva : explained by P as Řşabha. 1125. guņa-traya : the triad of jñāna, darśana and cāritra right
knowledge, insight and conduct. 1128. For the content of this verse cf. Dandin : Kāvyādarśa II.
121. 1146. vaggha-duttaţi-nāya : the reference to this nāya is also
found in the MPCJ and MPCH. In a similar context the BKK (Kathā XIX verse 32) has : ito vyāghraḥ samāyāti itas tişthati dota ķī. The phrase occurs also in the Nalacampū and the Yaśastilaka (itas tatam ito vyāghraḥ) : see K. K. Handiqui Yaśastilaka and.
Indian Culture, p. 76. 1179. sattāho : though P has samartha thājyo rahi thaki the
emendation seems to be confirmed by MPCH niyaya
vacce . . . jāya-mette. 1197. For this injunction cf. the verse quoted anonymously in
the Subhāṣita-padya-ratnākara compiled by Višālavijaya Muni. (Vol. III, p. 1003) :
kunkumam kajjalam kāmaḥ kusumam kaňkaņam tathā
gate bhartari nārīņām ka-kārāḥ pañca dur-labhāḥ 1200. phulla-baduo: Phas Phūlo nāma brāhmaṇa which must be
wrong. The Avaśyaka commentary expressly names Vajrā's lover as Devaśarman. Clearly the reference here is to a temple brahmin who provides flowers for
the images, rather like the ambalavāsi of Malabar. 1209. Verse corrupt 1214. aggimmi : the emendation is confirmed by mummura in
the next line and by the MPCJ: agnau vyadhāyi.

Page #364

NOTES ON THE MPC
351 1215. The injunction to avoid not only untruth but also un
profitable truth is a familiar one cf. Vasunandi-Śrāvakācāra 210: aliyam na jampaņīyam pāņi-vaha-karam tu sacca
vayanam pi.. 1235. viờhatta-vāso : P has vadhārīnai dravyane 1264. thambittā : P has rodhakarīnai nagara nā dvāra
242, These verses correspond to Ogha-niryukti 170-172. The 243, commentary on that passage explains that when monks 246, are about to leave their rainy season lodging with a
householder, their ācārya intimates their intention (without naming a day) by reciting the first two of these verses, in order to prepare the layman for the shock of their departure. He replies : ‘Kim yāyam gamanotsukāḥ ? and the ācārya then recites verse 246. Emendations made here are based on the published text of the Ogha-niryukti. P. has misunderstood the verse explaining as 'the sugar-cane is ripe and the women have given
birth to children.' 964. A similar recourse to the pañcadivyâdhivāsa is to be noted
in verses 1230-1. The five royal possessions which may be consecrated to indicate a successor are the horse, elephant, cămara, chattra and pitcher. See Edgerton, Pañcadivyādhivāsa JAOS xxx. 158 ff.

Page #365

NOTES ON THE MPCH
I. cauttisaisaya or cauvvihaisaya: the thirty-four supernatural attributes of a tirthankara have a fourfold classification.
5. duviha-sikkho: the twofold teaching is explained by the comm. of B as grahana-sikṣa and asevana-sikṣā chaj-jiva-nikāya: the six categories of beings endowed with life are pṛthivi-kāyika, ap-kāyika, teja-kāyika, vayu-kayika, vanaspati-kayika and trasa-kayika.
10. bhog'-uvabhogesu: bhoga is technically the enjoyment of a consumable thing, upabhoga (or paribhoga) of a nonconsumable thing cf. Manavijaya's comm. on the Dharma-samgraha (Devchand Lalbhai Series ed., p. 70): sakrd bhujyata iti bhoga, anna-malya-tambula-vilepanodvartana-snana-pānādi; punaḥ punaḥ bhujyata iti
vanita-vastrålamkara-gṛha-sayanāsana-vāhanādi.
24. videhi: all the MSS. have this reading but should it not perhaps be emended to vippehi?
The
65. Barbara coast where the MPC has Pārasa coast. Barbaras seem to have had a definite geographical identification with an area to the north-west of India.
113. Savvattha: Sarvartha is the name of a vimana in the deva-loka.
122. Ghammãe: Gharma is the name of the first pṛthvi or mansion of hell. These mansions are divided into patthadas or compartments.
237. khallam: to be explained as a Gujaratism, seems the least improbable of the numerous variants offered here. The idea of 'leprosy' must have arisen from an orthographic error.
343. ghaya-unna: ghṛta-pūrṇa both here and in the MPCJ replaces the pupa of the MPC. Apparently it means some sort of cake fried in ghee cf. Hindi ghebar.
352

Page #366

NOTES ON THE MPCH
353 371. A which omits verses 371 to 436 replaces them by a
summary of the story of Metārya in five verses :
Piyadamsaņāe niya-suya-raji'-attham rāiņo vināsāya vihio visa-ppaogo Sagaracando muṇī jāo niva-urohiya-puttā Sāgaracando uvasaggam muni-varāna
soūņam Ujjeņim sampatto tesim padibohan-attham so tāva urohiya-putto Sāgaracandena bohio santo pavvajjam sa-dugañcham kāūnam sura-bhavam patto Rāyagihe Meyajjo jāo sura-bohio dikkham ghittum egāgā viharanto patto gehe kalāyassa coro tti sankienam suvanna-kāreņa kuñcag'-avarāho
baddho siddho akahiya-kuñca-giddho mahā-satto 400. The meaning of this verse is uncertain, concision seems
here to have reached the point of telegraphese. · 427. gām'-āgara-nagara : part of a set phrase from the canon,
the commentaries on which explain gāma as 'communities paying taxes', āgara as 'mines ', and nagara
as 'communities exempt from taxes'. 430. phaniya : the word has puzzled the copyists, some
MSS. reading phaniha' comb!. Skt. phana in the sense of 'a stick shaped like a serpent's head' may offer a clue. The phaniya would seem to be some tool
that could be used as a wedge. 452. After this verse some MSS. here insert the Sanskrit
verse found in MPC and MPCT: bahvo rudhiram
āpītam etc. 457. This verse, not paralleled in the MPC, suggests a later
epoch. Skt. şanda is given by the lexicographers as a
breeding-bull' and the go-varga appears to be a sort of stud paddock. MPCJ has gavām madhye şanda-rūpatayā. For the custom cf. D. S. Kosambi : Race and Immunity in India NIA VI (1943), p. 33:
At Benares and other holy places we still have the ancient custom of dedicating an ordinary bull calf to Siva. The calf is branded and released to wander
where it will, to eat in any field without punishment.' 483. buddhi-caukkha : the Jaina classification of buddhi is
fourfold : buddhiś caturvidhā autpattikī vainayikī kaymajā pariņāmiki
AL

Page #367

354 TWO PRAKRIT VERSIONS OF THE MAŅIPATI-CARITA 499. majjha-ttho rather than the improbable mab-bhatto found
in some MSS. 620. bhaviyāravinda : the phrase is a familiar cliché cf.
Byhat-kalpa-sūtra-niryukti verse 1137 :
evam bhava-siddhiyā Jiņa-vara-sūra-ssui-pabhāveņam bujjhanti bhaviya-kamalā abhaviya-kumudā na
bujjhanti The comm. on this passage explains that in the lake of the world of jīvas the bhavya-kamalas expand to right knowledge through the power of the āgamas which are
like the sun's rays. 640. miccha maha dukkadam tassa : this is part of a regular
formula of confession (alocană) cf. Kriyā-kalapa [Agra, Sam. 1993] p. 151.

Page #368

INDEX OF SUBHASITAS AND SIMILAR VERSES IN THE MPC QUOTED OR APPARENTLY QUOTED FROM
OTHER SOURCES
aghațita-ghațitāni
1242 Quoted in Rāmavijaya Gaņin's commentary on verse 182 of Upadeśa-mālā. With durgha țī for jarjarī, see Subhāşita-ratna-bhaņdāgāra,
p. 91, No. 36 angārāḥ kusumāni
1039 acchisu noli
95 appodagā ya maggā
243 Ogha-niryukti 171 aliyam na bhāsiyavvam 1215 avi hojja rāya-purise
724 aha caliya-cavala
419 ahayam dukkham patto
700 (=MPCH Quoted in Vasudeva-hindi (story of Dhammilla, Atmānanda
Sabhā ed., p. 35), in an almost identical form. āura-bhaniyam
1277 āpadām āpatantīnām
127 With stambho for medhī see Hitopadeśa I, 30. āvāya-ppharaņeņa
363 uggāyai vya mahuyara
499 ucchū-karaṇam
344 ucchū bolinti
242 Ogha-niryukti 170 ummīlei viloyaņāņi
Іоби ummukko so bhayavam etto paumehim jalam
238 kah kālah kāni mitrāni Quoted in Srāddha-guna-vivarana (p. 37b) and in Dharma
bindu I. kimpāga-phal'-ālio
793 krmi-kula-citam
253 Nīti-śataka of Bhartshari, 9 and śānti-śataka, II, 8. Quoted in Jayasimha Sūri's Dharmopadeśa-mālā-vivarana (story of Rājīmati, Singhi Jaina Series ed, p. 10) in almost
identical form. ko eyāsim nāhi
795 ko deso ko u pio
723 gaya-kanna-cañcala
932
1206
526
355

Page #369

368
356
INDEX OF 'SUBHĀȘITAS' jassa pabhāva
370 With jass' eva for jassa and uvaharanti for uvahasanti quoted
in 1Daśavaikälika-cūrnī jassa ya dalesu
369 jāsim ceva naīņam jo appaņo hiya-karo
486 (almost identical with
MPCH 149) jo kuñcagåvarāhe
928 (=MPCH 437) See Avaśyaka-niryukti 869 and Marana-samadhi 426 jo jam karei kammam
442 jo ya na dukkham patto 698 (=MPCH 265)
Quoted with the parallel verse ahayam dukkham patto in
Vasudeva-hindi dhakka-tambukka -..
228 tattheva ya samjāyā
. 371 tavena satteņa sutteņa
586 This with verses 587 and 589–605 forms a quotation from the Byhat-kalpa-sūtra-niryukti (verses 1328–1330, 1335-1342, 1345
1348, 1354-1357) taha bāhu-rakkhiyā iva 792 ftinni hayammittamt 685 do ceva a-sikkhiya
II2 dhammello sāra-tello na cchāei taņum niyam 1062 naţthe maye pavvaie
171 Cf. Trişăști-salākā-puruşa-caritra IX. 2.34 and Agni-purāņa 154, 5-6. naște mộte pravrajite klībe ca patite patau
pañcāsvāpatsu nārīņām patir anyo vidhiyate nāņā-duma-laya
495 nārio ya naio n' alattā ālavai
97 nipphediyāņi dunni vi 929 (=MPCH 438)
See Avaśyaka-niryukti 870 and Marana-samadhi 425 pavvaya-metta mãnã
794 pāeņa vaira-pariņāma
638 pauşpāḥ pañca śarāḥ
1128 prakhyāta-vaņģa
I120 pharisa-suham balavantam ripum dřstvā 1207 bāhvo rudhiram āpītam
971 Appears in the MPCJ and also in some MSS. of the MPCH 1 See Schubring : 150 Strophen Niryukti in Kirfel Festschrift. Bonn 1955 (p. 302).
78
687
269

Page #370

357
5296
79
INDEX OF 'SUBHĀȘITAS' mahilāņa esa payai
689 manda-nābhi-ja deva
1125 mahilā dejja mā kassavi nārio
686 mutt'-āhāro a-sāro vane vasao
200 vāsā-ratto narindo
227 vāhim dujjaņa-mittam
360 sañjhāe, ya pavara
498 samaņāņām sauņāņam
246 Ogha-niryukti 172 sarae jalammi
240 sarae sarammi hamso
239 sā sallai sallai
285 sukumāla-pāņi-pāyam
503 suțțhu vi hiyāsu
958 sôcchvāsam maranam
157 stri nadavad
688 hayam hayam sujjhai
475

Page #371

GLOSSARY OF THE MORE UNCOMMON WORDS
(Unless marked MPCH the verse references are to the earlier MPC)
aisaya I, 202, 222, MPCH I atiśaya supernatural power akhuțța 1212 unterminated (?) (cf. Guj. akhuţ unexhausted) ajjā 97 ajā goat (double consonant is confirmed by metre) aņāgayam MPCH 362 *anāgatam at once, cf. SK, p. 462 l. 18 aņubhāva 140 anubhāva compassion aņumatta 730 anumatta rejoiced aņuyațţaya 18 anuvytta obedient aņuvatāva 17 *anupatāpa devoid of sickness annesi MPCH 505 anvesin searching for a-titti-kāra 43 a-trpti-kāra unsatisfying atta-lähiya MPCH 385 ātma-lābhika one who begs his own food appai 1225 arpayati to give appāvei 434 to cause to give (caus. of preceding) apphodei 446 asphorayati to strike against abhavva 427 MPCH 120 abhavya one who cannot obtain final
emancipation abbhiţtha 866 joined together, yoked ambādiya 874 upbraided, humiliated ayaņdammi MPCH 602 akāņde causelessly alinda 591 alinda terrace in front of a house allīņa 384, 711 älīna joined to, come close to alla(ya) (39), 658, 927, MPCH 238 ārdra moist, raw (of leather)
(cf. Guj. ālā cāmrü) avamguya 785 not closed avadhāliya MPCH 392 see dhāliya avadhārai 513, 1111 avadhārayati to ascertain avayāriya 631 *apacārita transported from (?) avaroha 448 avaroha condescension (?) avasutta 581 *apasupta not asleep (?) avahoda 1078 (?) (P : hātha thī pācho bandhana; is it connected
with avahasta back of the hand ?) avikappam 1219 *avikalpam without hesitation avitakkiyam MPCH 537 *avitarkitam without reflection asag-gaha 818, MPCH 148 asad-graha obstinate misconception asi-layā 709 asi-latā blade of a sword ahiyāsei 930 adhyāsayati endure
358

Page #372

GLOSSARY
359 ahoraņa 759 elephant-rider (?) (P: mahāvata, but PSM ahorana :
uttarīya vastra) ādova 263 ă ţopă multitude āņavai MPCH 101 ānāyati to cause to be brought āgaha 827, 1220 āgraha insistence, whim ābhogai 398 ābhogayati to see, visualise āmalya) 1102, MPCH 386 āma, āmaya disease āmam 1102, MPCH 382 āmām particle of assent āmodai 1238 *āmot- to strangle (Skt. motana strangling) āla MPCH 547, 554 false accusation (cf. SK where the word is
used repeatedly and Guj. al false accusation) ävalai 1238 *aval- to turn back, roll up āvāya 363 āvāpa receptacle ; 793 āpāta beginning āviddha 1189 Kviddha whirled isāņa 321 īśāna north-eastern ukkūviya 765, 1249 see kūviya uggaha 307 avagraha jurisdiction, enclosed areauccāvacca 453 high and low, excited (cf. Guj. ācī nācī bāt) ucchalai 507, 723, 756, MPCH 311 ucсhalati to jerk upward ucchiţtha 373 ucchista remains of food underaya 388 underaka ball of flour, loaf uddālai 449, MPCH 515 to take away uddhusiya 411 uddhuşita having the hairs erect uppāyai 1264 utpădayati to bring into being uppāsa 288 utpräsa mockery, violent laughter ulla 79 see alla ullasira 338 gleaming ulloca 240 ulloca canopy . uvakkhadai 374, 1220 upasky- to cause to be cooked uvanhā 736 *upasnā- to bathe in uvayāra 181, 210 upacāra civility uvasagga 589, 597, 603, 930, MPCH 382 upasarga hurt, annoy
ance, assault made in order to pervert a sādhu uvahi 600 upadhi apparel uvāiya 144 upayācita gift to a deity for the fulfilment of a
prayer uvālambhai 850, MPCH 377, 396 upālabh- to reproach (cf. Guj.
olābho rebuke) uvvațțai 123, 410 udvyt- to pass from one incarnation to another uvvaraya 591 apavaraka inner apartment ussāra(ga) 354, 356 (MPCH 98) *utsāraka gratuity, perquisite,
(Skt. utsāraka is given as meaning 'doorkeeper') ussāraņa 363 utsārana vomiting ussüra MPCH 309 utsūra evening

Page #373

360
GLOSSARY ūsaviya 753 raised aloft ūsāra MPCH 98 see ussāra ūsāsa 206, ucсhvāsa breath ; 596 a period of time oha 6 MPCH 244, 481, 595 ogha multitude kakki-bhavai 379 kalkī-bhū to become filthy kada 1218 kața grass kanakaņai 97 kvan- to make a tinkling sound (an onomatopoeic
reduplication : cf. Kan. gañagana 'tinkling of a bell'). karana 989 tribunal (a back formation from kāraṇika) kalayala 316, 317, 752, 862 MPCH 311, 389 kalakala a confused
noise, uproar kalayalai MPCH 571 to make a discordant noise (a denominative
formed from the preceding) kalleva MPCH 371, 373 a cake (the MPCS sanskritizes the word
as kalevaka) kalhāra 737 kahlāra the white esculent water-lily kavāda MPCH 49, 51 kapāța door kavi-sīsaya 312, 314 kapi-śīrṣa coping of wall kahā-sesa 821 kathā-sesa deceased kālāguru 315 kālāguru agallochum kāsāya 625 kāṣāya a brownish-red cloth kițța 1181 young of an animal kimi-rāga 212, kymi-rāga red-dyed cloth kilakila 862 kilakila shrieking noise kisoyari MPCH 48, 323, 339 term of endearment to a girl (? a di
minutive of kišori contaminated by sahodari) kīlei MPCH 246 to nail down (a denominative from kila) kumsi 990, 991, 992 kuśī ploughshare kudanga 662, 663 kuțanka bamboo thicket kudiya 663 robber (PSM gives as meaning kubja : must be
connected with kutila) kundatta 272 injury (from Skt. kuņd- to mutilate) kunda-kundehi MPCH 173 (?) (the context demands places
where people meet': there is a v.l. tiyaga-caukkesu). kuhāda 439 kuthāra axe , kuhiya 435 kuthita putrid kūviya (765) 869 (1249) MPCH 469 raised an alert, called for
help (PSM explains as cor ki khoj karne vālā) koda 641 desire (?) (P: manoratha) kodara MPCH 154 koțara hollow of tree koliya, 865 kaulika of good family khadakkiyā 162, 1051 khatakkikā a side door, wicket gate khaddā 375, 790, MPCH 333, 334, 412 ditch, pit (cf. Guj. khāļ
pit)

Page #374

GLOSSARY
kharanțiya MPCH 534 smeared khaliya 592 skhalita a stumbling khaliyārai MPCH 624 khali-ky to vex, humiliate khallǎ MPCH 237 skin, hide (cf. Guj. khal skin) khoṭṭai 664, 927 MPCH 430 to knock, drive in gaggaya MPCH 264 gadgada faltering
ganthiya 65 granthita braided hair (P: guthela kesa) ganthima 64 threaded (Comm. on Nayadhammakahão: sūtreṇa
grathyante mālā-vat)
gahalliya MPCH 266 a little verse (diminutive of gāthā)
gāma 242, 1172 grama the sense organs
guḍiyā 828 guṭikā pill
guruyana 800 MPCH 449 guru-jana parents guruyattana 307 gurutva dignity
guru (pl.) 811 parents
gulugulei 754 to trumpet (of elephant)
gonasa 510, 513 MPCH gonasa blunt-nosed snake goyara 41, 966 go-cara alms; 5 go-cara range, access go-vagga MPCH 457 *go-varga a paddock for cattle (?) govaiya MPCH 317 gopayita concealed
ghattiya MPCH 525 thrown
ghattha MPCH 104 grasta possessed by
361
ghalliya MPCH 524 thrown (cf. Guj. ghalv to thrust) ghayaunna MPCH 343, 346, 348 *ghrta-purna a cake fried in
ghee (?)
ghuṭṭai 368 to drink
ghummai 33 to be agitated gholiya MPCH 377 rubbed
caukka 5, 590 catuşka rectangular courtyard caumuha 5 caturmukha square
cauhaṭṭaya 541 *caturhaṭṭa market, bazaar
caccara 5, 541 catvara intersection of four roads
caṭṭai 990, 992 to lick
caḍai, caḍiya 826, 989, 1062 to climb 626 to happen to be camu 603 camu army, host
carada 943 robber, marauder
cankarai 147 MPCH 39 to gainsay (?)
căuranta MPCH 631 caturanta world, cycle of transmigration cāḍu 1163 cātu pleasing words, affectionate approaches
cikkhā 324 pus (?) (P: paru)
cikkhilla 242 mud
chailla MPCH 391 clever, slick (cf. Guj. chel fop, Skt. chekila clever)
chaḍiya 1013 chardita abandoned, thrown away

Page #375

362
GLOSSARY chaqdhāviya MPCH 253 caused to quit chikka 590 chikkā a sneeze chikkā-chikkā 97 (?) (an onomatopoeia) chiņța 310 a carpet, covering (?) (cf. Guj. chit coloured cloth) chitta 933 touched chidda 842, 1085, MPCH 505 chidra weak point, falling chivai 560 to touch chutta 659 released from bonds chuţți 172 contact chuțței 52, 521, 1093, 1096 to be released, escape chubbhai 963 kşubh- to be shaken, tossed chuhālaya, chuhāraya 843, 1149 kşudhālu hungry chūdha 390, 625, 1249 thrown, placed chodei 749 choțayati to untie thāma 242 sthāman strength : chohei 21 kșobhayati to agitate jangha 14 jangha thigh (cf. Guj. jāgh) jadha 591 devoid of jaņa-vāya 174, 996 jana-vāda gossip, popular tale java 16 yava lucky mark resembling a barley corn jahanna 1116 jaghanya last jäna-sālā 230, 607, 1257, 1258 yāna-śālā vehicle yard jijjai 359 jr, jīryati to be digested jiya-rosatta 220 *jita-roşatva state of having overcome anger joņi-posaņa 344 yoni-poșaņa cultivation of grain jhijjhai 174, 1038 kşi, kşīyate to be diminished, grow thin tambukka 228 a kind of percussion instrument thavaņā MPCH 386 sthāpanā food kept to give as alms thaviya 1048 sthāpita covered up (?) dahara 839 child dālā, dāli 463, 1154, 1202 dāla, dāli branch dhakkā 228 ạhakkā a large drum dhakkai 862 MPCH 376 to cover dhāliya 866 MPCH 392 put out of joint dhukka 385 offered dhoai 905 dhauk- to bring near to, offer takkara 589 taskara thief tada-tada 521 a crackling or swishing sound (?) (an onomato
poeia) taļitti MPCH 184 very quickly (?) (? from taạit: Aupapātika
Sūtra has tadittadiya 'like lightning ') tanaya 372 one's own (?)(? < *ātmanaka : would this also explain
the postposition tanaya ?) taņu-săi 591 half asleep (Kalpasūtra comm : stoka-nidravān)

Page #376

363
GLOSSARY tatti 234, 1208 MPCH 12 tapti affair, concern tatthôppanna 112, 113, 795 ready wit tap-padhamāyā 1091 tat-prathamam for the first time talāra 1059, 1249 city constable tavaya 809 *tapaka frying-pan titti 389 typti that which satisfies, satiety tiri 3 tiryac beast tuccha 529 *tucchya poverty (P renders by dālidra) tūlī, tūla 432, 436 tūlī, tūla cotton teņiya 297, 298 stainya theft todei 64 tud- break tomma 997 tokma wax in the eyes (Skt. tokma ‘ear-wax' accord
ing to lexica) thambhai 1264 stambh- to obstruct therattana 42 *sthaviratva old age thūņā 658 MPCH 238 sthūņā post davinam 7 *dravinant wealthy dasiyā 661 MPCH 245 daśā fringe, loose ends of cloth dikka-rūva 976 child (cf. Guj. dīkro. See S. M. Katre: On
some words for child' in Indo-Aryan : ABORI XXIII
(1942), p. 249) diya 1274 dvija brahmin dugulla 79 garment duggā MPCH 107, 279, 496, 497 durgā a goddess of the city
gate, an image of her duttaời 1146, ÁPCH 592 dustață precipice (but PSM explains
as duşt nadi duppūra 79 duspūra difficult to be filled dūmi-maya 1027 hurt (?); (PSM: dūmiya 'pained' given as
corresponding to Skt. dūna) dūsi-dhāu 792 düși-dhātu an element spoilt through decomposi
tion (?) (dūși-vişa is a poison spoilt through age or decom
position') dora, doriyá 563, 566 thread dosa 638 dveşa hate dhagaddhagai 154 to crackle (of fire) (an onomatopoeia cf. Skt,
dhagaddhag-iti) dhaniya 604, MPCH 46 extremely, thoroughly dhammalābhei 387, 434 MPCH to give the sădhu's benediction
(denominative from dharma-lābha) dhasattei; 984 to sink down, topple over (?) (cf. Hindi dhasaknā
to sink) dhāļi 644 MPCH 221, 225, 244 dhățī gang of robbers dhāhā 987 shout, cry

Page #377

364
GLOSSARY dhiulliyā 180 doll naulaga 625, 630, 635 MPCH 205, 210, 211, 215 *nakulaka a
purse (see Hertel : Zwei Sanskritworter who compares for the
semantic development German Geldkatze) nattāvaya 1255 narttaka causing to dance nayaņilla 1074 pupil of eye (dim. of nayana) nārāya 981, 982 nārāca iron spike nāla 948 nāla vein nikāiya 122 *nikācita fixed niginhai 756 nigyh- to stop short; 512 to punish niguñja 1170 nikuñja thicket niţthiviya MPCH 10 nişthīvita (?) wasted (?) (Belloni-Filippi
suggests a metaphorical extension of meaning from 'spat out') niddhādiya 672 nirdhățita driven out nippaņaya 451 *nişpraņaya loveless, harsh nipphalāsa 479 *nişpalāśa devoid of palāśa trees nibida MPCH 632 thick, intense nirāvāha 562 nirābādha free from disturbance nirūviya 526 nirūpita stated, recounted nirova 1107 command nilukka 644, 788 hid nillālai 989 *nirlal- to put out (the tongue) nivesa 347 niveśa encamping, nivvadiya 338 brought about, achieved nivvattiya 1033 nirvartita made, fashioned nisațţha 104 nisyşta abandoned, thrown aside nisīha 21 nisītha night nissā 471 niśrā shelter, dependence nihālai, nihāliya 248 MPCH 74 nibhal- to look for niharai 1273 MPCH to emerge nūli 95 nakulī female mongoose no-āņa 150, 158 prohibition paula 1215 cooked (?) (from Skt. pac- ?) paunei, paguņayai 557, 877 to heal, repair (denominative forma
tion from praguņa) pauņi-kaya 134, 181, 261, 826 MPCH 253 praguņī-kyta healed,
made whole paosa 1260 pradveşa hatred pakkhadiya MPCH 338 displayed pakkha-vāya 221 pakşa-pāta adopting an argument page 108 prage early in the morning paguņayai see pagunei
1 ZDMG LXVII 1913 p. 125 2 GSAI XXV p. 139

Page #378

GLOSSARY
paccha 477, 485, 50 pathya what is salutary padali 576 patali box, casket
padikari 267 *prati-karin a hostile elephant (cf. pratikunjara) paḍikula 267 pratikula adverse to
padicchaga MPCH 19 pratikṣaka looking forward to padicchai 421 pratīs to accept
paḍiņiya MPCH 386 pratyanika hostile, adverse padipekkhai 621 pratipreks- to catch sight of paḍipucchā 599 pratipraśna putting questions paḍilāhai 423 *pratilabhayati to make gifts of food (to sadhus) paḍilehai 610 pratilekhayati to examine, scan padihattha I MPCH 1 *pratihasta full paḍuccai 1055 prativac- to answer
patti-chijja 1028, 1029 pattra-cchedya ornamental designs with leaves
pamhuṭṭha 621, 709 wiped out, forgotten
payā 1116 prajā seed
payai 953 pac- to cook
paraga 737 parāga pollen
paḍimā 1024 pratimā image; 104 etc, MPCH 5, etc., the kayotsarga pariosa 1074 paritoșa delight
parigaliya 213, 946 parigalita melted, reduced
pariņāvei 638 parinayayati to cause to marry
parittaya 295 paritrāta sheltered
paria 107 parīta filled with, seized by
parisaha 603, 605 parīṣaha tribulation, trial of patience
parunna 570 prarudita weeping
parūḍha MPCH 250 praruḍha healed palhaiya 502 prahladita refreshed
pavattha MPCH 569, 587 *pravasta gone away
pasangavam 232 *prasangavant attached to
pasangao 295 prasangatas incidentally
paharana 1266 praharana weapon pahi 6 pathin road
365
paheṇaya 174 offering of food
pauppaya 1270 *pādotpāta a lifting of the foot, kick (?) pāḍihera 182 *prātihārya magical power
pāḍosiņi 1161 female neighbour
pāṇiggāhei 895 to marry (denominative from panigrahana) pāņu 596 prāṇa minute division of time
pāya 1012 pājas food
pāraddhi 1179 paparddhi hunting pārei 814 pārayati to complete pāli 500 pāli margin, edge

Page #379

366
GLOSSARY pāsaņại 825 pāsaņdin ascetic pāhāņa 679 pāsāņa stone pițțaņa 1134 beating piņdiyā 14 piņdikā calf of leg piya-pucchaga 1105 priya-praśnaka making enquiry after the
welfare of pihiya 78 MPCH 265, 284 pihita closed, hidden pīdha 667 pītha surface; MPCH 334, 341 shrine putta-bhānda 242 putra-bhānda son, child (Monier-Williams :
a substitute for a son) : pūya 804, 806 pūpa cake, sort of bread pūrima 64 filled in (?) (comm. on Nāyadhammakahão : pūranato
bhavanti kanakādi-pratimā-vat) pūla 544 pūla sheaf, bunch pecchaņaya 1132 prekşaņaka a spectacle perai, periya 713, 1145, 1260 prer-, prerita to stimulate, excite poai 557, 561 prave- to attach to, put together potta 180 garment (? from *pravetra) poya 261, 262, (818) pota young of an animal, babe poras 1 507 paurușī courage; 596 a period of three hours phamsaņa 43 sparśana contact phaniya 927, MPCH 430 a goldsmith's tool (?) (cf. Skt. phaņa
a stick shaped like a serpent's hood; Guj. phaņī a weaver's
instrument) phālai 1170 phālayati to split, cut open phāsū(ya) 224 something devoid of life, of living things phitta"381 vanished, destroyed phuțța 566 burst phurai MPCH 156 sphur- to glitter phusai 410 sprś- to rub phedai 1170 sphețayati to remove phekkāraya 115 phetkāra howling (of jackal) phodei 324 sphoțayati to cause to exude battha 486, 550 basta goat bahedaya 379 bibhītaka name of a tree bālisa 864 bāliśa foolish, ignorant bāhu-rakkhiyā 792 bāhu-rakṣā pieces of armour for the upper arms bhamsio 897 bhraşta fallen, deprived of bhamadai 567 to wander (Skt. bhram- with -da- suffix) bhasala II bee bharādiyā IQII, 1013 a Saiva goddess, Durgā (?) (cf. Guj.
bharaṇo a Saiva devotee) bhava-paccaiya 327 bhava-pratyayika leading to an incarnation
of a bad kind

Page #380

GLOSSARY
367 bhaviya 620 bhavya one who can obtain final emancipation bhāmijjai 1079 to be driven about (pass. formation from bhāmei
Page #381

368
GLOSSARY riddhilla MPCH prosperous (Skt. yddhi with -ll- suffix) lava MPCH 432 lava tiny bit luţțai 63 lut- to roll, wallow lūa 544 lūna reaped (the form must come from *lūta) lūhiya MPCH 550 wiped (?) (? connected with rūkşita or rūșita
both meaning 'smeared ') lețțhu 1138, rubble leppa-kamma 869 *lepya-karma plaster leha-sālā 1194, 1222, 1228, MPCH 580 lekha-śālā a writing
school, study lotta 1081 lotra booty, stolen goods vajja 1212 varjya to be shunned vajja-leva 1024 vajra-lepa a kind of hard mortar or cement. vajjha 1089 vadhya one sentenced to death vaddha 659 MPCH 238, 240 vardhra a thong vaddhāvanaya 893 vardhāpana birth ceremony vandaniyā 435 drain vannaya 610 varņaka urguent; sandalwood vasa 724 vrşa bull vārei MPCH 128 varayati to bestow on (perhaps really a de
nominative from vārya boon) vādi 1158 vāțī enclosure, garden vāsa 369 vāsa perfume vāsa 1235 wealth (?) (connected with vasu ?) vāhaniyā 489, 843 *vāhanikā a ride vāhayāli 1066 vāhyālī a road for horses vikirai 65, 115, 661 viky to move to and fro, shake, scatter vigupta MPCH 414 vigupta humiliated (Skt. vigopa may mean
'exposure') vidimbei 240 vidambayati to deride, humiliate viyappa 1245 vikalpa indecision, doubt viyalattaņa 550 vikalātva infirmity, deficiency viyāra 340 vicāra investigation, study virahaņi 227 virahiņī a woman separated from her lover visajjaņa 811 visarjana repudiation vivajjāsa 433 viparyāsa transposition, perverseness visayi 513 vişayin engaged in sensual pleasure visohi 973 *viśodhi exculpation, justification visohiya 995 visodhita exculpated vihannai 465 vihanyate to exert oneself in vain vihādei MPCH 51, 133 vighātayati to smash vihārei 305 vidhārayati to take care of vunna 1090 agitated vedha 929 veşta binding

Page #382

GLOSSARY
. 369 vedhima 64 interwoven (Nāyadhammakahão comm. veștanato
nișpădyante puşpa-mālā-lambūsaka-vat) vedhiya 1025 veşțita surrounded volīņa 1014 MPCH 243, 327 passed, gone; samvayai 296 samvad- to confirm the truth of sakkārei 636 to perform a (funeral) ceremony for (denominative
from samskāra); 656 to show hospitality to (denominative
from satkāra) sa-kanna 1031 sa-karna learned sankamai 362 samkram- to be contagious sankamaņa 363 samkramana contagion sankanta 1026 samkrānta passed to, transferred to saņkanti 8 samkrānti reflection sankalā 105 synkhalā chain sankelliya 239 folded up, bunched together (cf. Guj. sākelvū
to fold) sangaiya 601 sangatika familiar, of one's family - - - sanghāima 64 clustered, compressed (Nāyadhammakahāo comm.
sanghāta-nișpădyāni rathādi-vat) sajjala MPCH 249 giving health, curative (Skt. sajja with -L
suffix) sajjī-kaya 878 sajjī-kyta made whole, cured (cf. Guj. sāju healthy) sañjama 2 MPCH 128 samyama self-restraint sadiya-paļiya 1235 ruined, overthrown (the first element is
perhaps from root sat-) saddha MPCH 292 śraddhā desire santhāņa 311 samsthāna form sattāho 1179 *saptāhan (?) childbed (?) (cf. semantically German
Wochenbett) saddāla 754 making a noise (Skt. śabda with -l- suffix) santulla MPCH 481 resembling santhāraga 233 samstāra a sādhu's bed or dwelling sandai 361 syand- to flow sandāņai 1034 samdā- to fasten together sa-pida 739 suffering pain or injury sappiyāsava 1088 *sarpir-asravá one whose speech is sweet as
ghee samatthi 10, 134, 642, 853, 977, 1175, 1193 samas- (regularly
used as copula) samahiya 153 samadhika exceeding what is usual samālabhaņa 534 samālambhana unguent samiddhattaņa 337 *samyddhatva wealth samiya 234 śamita appeased, tranquil sampudaya 114 sampuțaka casket

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GLOSSARY sambala 851 sambala provisions sayayam 458 *svayakam oneself sayāma 46 syāma black sariyā 563, 565 garland sallai 287, 1050 šalyayati to torment, harass sallai 287 sallakī sāl tree savvôuya 19, 1022 sarvartuka adapted to all seasons sāiņi 715 MPCH śākini a malignant being opposed to the durgā sādaga 35 śātaka cloth, garment sārā 1252 pursuit (?) (cf. Skt. sārayati ' to cause to run ') sārā 1234, keep, maintenance (?) (cf. Skt. sārayati 'to nourish,
foster ') sārā-karaņa 128, 652, treating well, hospitality (see above and
cf. Guj. sārvār hospitality) sāvajja 70 sāvadya sinful sāvaya 495, 593 śvāpada wild beast sāhammiya 1286 sādharmika co-religionist sāhīņa MPCH 138 svādhina depending on oneself sikkāra 1268 śītkāra a sound signifying assent or approbation siţtha 720, 1053 MPCH 209 sista said, narrated sidahadai 382 to be ailing, diseased (?) (PSM: sadai' to be sick ') sinna MPCH 151 sainya a soldier sundā 1169 śundā an elephant's trunk sunna-geha, sunna-ghara 590, 593 MPCH 461, 462 śünya-gļha
an isolated outbuilding used for meditation (?) sunnāra 925, 926 suvarna-kāra goldsmith supurisa MPCH 148, 304 su-puruşa a form of address' good sir' su-bhikkha 3 su-bhikṣa well supplied with food secchā 1013 svêcchā whim, arbitrary will (the original force of
sva is lost and the word can be qualified by niya) senāņi 207 senā-ni leader seya MPCH III seya filth sondīra MPCH 221 sauņdīra proud hamsai, himsai 964 1231 heş- to neigh hadha 900 hatha force, violence hammiya 1084 harmya house hale 1050, 1208 a form of address hāva-bhāva 763 movement in dancing hiyāliyā 1109 *hrdayālī an enigmatic verse huyavaha 339, 992 huta-vaha fire huvāha 23 fire (either a contracted form of the preceding or
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