Two Prakrit Versions of Manipati Charitra

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

Page #1
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

Page #2
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA

Page #3

Page #4
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

Page #5
Printed in Great Britain at the BURLEIGH PRESS, Lewins Mead, BRISTOL

Page #6
Preface Abbreviations Introduction Versions of the story of Manipati The Manuscripts Manipati-carita-anonymous Manipati-carita of Jambunaga Manipati-carita of Haribhadra - Brhat-katha-kosa of Harisena - The stories The religious aspect - Magadhi verses Metre - CONTENTS - Translation Notes on the MPC Notes on the MPCH Index of subhasitas Glossary Language Manipati-carita (anonymous) Text Translation Manipati-carita of Haribhadra Text V - PAGE vii ix xi I 3 - IO 12 15 17 39 4I 233 42 43 46 134 240 290 342 352 - .355 358

Page #7

Page #8
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 bhandars. 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 vii

Page #9
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-Mahannavo 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.

Page #10
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-saroddhara. Brhat-katha-kosa of Harisena, ed. Upadhye. Samaraditya-katha of Haribhadra, ed. Jacobi. Avasyaka-curni. the Gujarati paraphrase of the anonymous Manipati carita.

Page #11

Page #12
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 Maharastri Prakrit by a certain Haribhadra Suri in the twelfth century. There can be little doubt that, although almost all the Gujarati versions of the tale as well as the Sanskrit Saroddhara 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 aksara, 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 Saroddhara; and Gujarati elements were noted by Upadhye in the vocabulary of the Brhat-katha-kosa whose author Harisena was reputedly a native of Kathiawar, and are certainly perceptible in the MPCJ and, and as the glossary will show, in the MPCH. xi

Page #13
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 bhandars any other than the single MS of the MPC on which the text given in this volume is based. Like the Saroddhara 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 bhandars of Gujarat and Rajasthan 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-mala, 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 Avasyaka literature and a large part of its material is derivable from the Avasyaka-curni. Like that literature it belongs both to the Svetambara and, as the Bhagavati Aradhana 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 Maharsi Metaraj by Jaya Bhikkhu (Balabhai Vircand Desai). Peterson: First Report, p. 128, No. 314.

Page #14
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 saroddhara anonymous Jambunaga Haribhadra Dharmavijaya ? Mentioned in the Jinaratnakosa. 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-rsi 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-rajarsi caritra Rajacandra Gujarati Sam. 1550 No. 1053 of Schubring: Jaina Handscriften and No. 63 of Calcutta Sanskrit College Catalogue. 8. Munipati-rajarsi caupai Simhakula Gujarati Sam. 1550 Mentioned by M. D. Desai; Jaina sahitya no samksipta 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 Suri of the Bivandanika 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 Tapa Gaccha. 10. Munipati-caritra caupai Hirakalasa Gujarati Sam. 1618 Desai Jaina Gurjara kavio, vol. III, p. 726. Hirakalasa, pupil of Harsaprabhu of the Kharatara Gaccha wrote I

Page #15
2 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA author language date amongst other works an Aradhana-caupai and a Sim hasana-batrisi. II. Munipati-caritra Dharmamandira Gujarati Sam. 1725 Desai : Jaina Gurjara kavio, vol. II, p. 234 and vol. III, p. 1243. Dharmamandira, pupil of Dayakusala of the Bivandanika Gaccha was the author of numerous rasas and caupais. 12 Munipati-carita Jinaharsa Gujarati Sam. 1754 Schubring : Jaina Handscriften No. 1052. Jinaharsa, pupil of santiharsa of the Bivandanika Gaccha was an extremely prolific writer : see Desai : Jaina Gurjara Kavio, vol. III, pp. 81/119, where however this work is not listed. 13. Munipati-rasa Udayaratna Gujarati Sam. 1761 Desai : Jaina Gurjara Kavio, vol. II, p. 393, and vol. III, p. 1351. Udayaratna, pupil of Sivaratna of the Tapa Gaccha was again an extremely prolific writer. 14. Munipati-rasa Gajavijaya Gujarati Sam. 1781 Desai : Jaina Gurjara Kavio, vol. III, p. 1443, where the author is described as a pupil of Pritamavijaya of the Tapa Gaccha. 15 Munipati-katha Gujarati A prose paraphrase of fairly recent date. There is a copy in the bhandara of Kantavijayaji at Baroda. 16. Munipati-rasa Ratnavijaya Gujarati A metrical version printed at Ahmedabad A.D. 1903. The author is described as the pupil of Dharmavijaya. 17. Munipati-caritra Sukhalala Kalyanaji 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 Maganalala Hathisarga 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 Svetambaradi grantha namavali 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.

Page #16
THE MANUSCRIPTS MPC Only one MS, No. 1040 of the collection of the PrakstaSamsketa-jnana-bhandara of Kantavijayaji 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 sri-Manipati-caritam sampurnam Manavijayena Malana giame, Eha Mamibati Mama Mi Mu cavitra samp@pa samapta Samvata 1850 maha sudi 13 dine pannyasa sri (5) pam. sri Manavijaya Gani tat-sisya pam. Sri Hiravijaya Gani vira sri Candraprabhu prasadat jivi cela Manavije * lakhi Malana madhye The peculiarities of Jaina Nagari, in particular the ambivalence of certain aksaras, 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, ttha 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 aksaras. 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 Kumarapalapratibodha, p. 52; and Jacobi : Introduction to Bhavisatta-kaha, 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.

Page #17
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 katha. H. Baroda, Praksta-Samsketa-jnana-bhandara of Kantavijayaji, No. 1412. A good MS. perhaps of sixteenth century with marginal glosses in Sanskrit. J. Baroda, Praksta-Samsketa-jnana-bhandara of Kantavijayaji, 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 Nagari 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 YasovijayaJaina-pathasala 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 bhandaras is noted in Velankar's Jina-ratna-kosa. It is no doubt often confused in lists with the Munipati-caritrasaroddhara : in fact three works kindly lent by the Asiatic Society of Bengal proved on inspection to be copies of the Sanskrit paraphrase.

Page #19
THE MANIPATICARITA-ANONYMOUS The earliest direct reference to the story of Manipati that has been noted occurs in the Bhakta-parijna-prakirnaka (verse 133) sango maha-bhayam jam viheoio savaena santenam puttena hie atthammi Manivai Kunciena jaha The two verses celebrating the ysi Metarya (928 and 929) are found in the reverse order both in the Marana-samadhi (426 and 425) and the Avasyaka-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 Bhagavati Aradhanal: 1130. sango maha-bhayam jam viheoido savagena santenam puttena ceva atthe hidamhi nihidillage sahum 1131. duo bambhana vaggho loo hatthi ya taha ya raya-suyam pahiya saro vi ya raya suvannayarassa akkhanam 1132. vannara naulo vijjo vasaho tavasa taheva ?cuda-vanam Prakkha sivanni dunduha Medajja-munissa akkhanam 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 sadhu spends the rainy season on the property of a layman who buries a pot containing valuables beneath the sadhu'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 : dut, brahman, vyaghra, lok, hasti, rajaputra, pathik, raja in-sambandhi ath katha aur vanar, nakul, vaidya, vysabha, tapas, vyksa, sivana sarp ye ath katha. The enumeration 1 Ed. with Hindi comm., Anantakirti Digambara Jaina Granthamala, Bombay, 1923; and ed. with Sanskrit paraphrase and Hindi comm., Sholapur 1935. For cuda-vanam the Anantakirti ed. reads rukkhanam, for rakkha it reads rukkha.

Page #20
MANIPATI-CARITA (ANONYMOUS) of the Sholapur edition is slightly different : dut, brahman, vyaghra, lok, hathi, rajaputra, pathik, raja aur sonar inki katha tatha vanar, naula, vaidya, bail, tapasvi, cutvan, sarp. All sixteen, it adds, are to be found in the Grenika-purana. What is strange is that Metarya seems to have taken over the role 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 Avasyaka commentaries. These include stories I (Secanaka), 2 (a), (b) and (c) (Srenika, Setuka and Kalasaukarika), 4 (Metarya), 5 (Sukumalika), 8 (the ministers), 12 (Carabhati), and 16 (Kastha-muni) which together account for some 445 verses, roughly one-third of the total work. The printed texts of the Av. and of Haribhadra's commentary are far from satisfactory; and to show the close connection between the MPC and the Avasyaka versions it will therefore be convenient to choose examples from the story of Carabhati for which Leumann's critical edition1 can be used and from that of Metarya. Opening the narrative the MPC has : Carabhadi guvvini vasai ega. Similarly the Avasyaka : ega carabhadiya game vasai. Whilst she is winnowing (Av. kandentie tise, MPC kandana-heum gaya) her child is bitten by a snake which climbs into the cradle (Av. manculliyae sappenam caditta khaio mao, MPC manculliyammi cadiana jhatti sappena balao khaio). The snake is destroyed (Av. khanlakhandim kao, MPC khandio) by the mongoose which goes to her with blood-stained jaws (Av. ruhira-littenam tundenam, MPC ruhiraruna-tundo). Similar close correspondences are to be observed in the story of Metarya. Ujjain is given as a princely appanage (Av. and MPC dinna kumara-bhuttie) to Municandra. Queen Priyadarsana regrets that she did not accept the kingship when offered to her sons (Av. puttanam rajjam dijjantam, MPC niya-suyana dijjantam rajjam). With poison-smeared hands (Av. visa-makkhiya hattha, MPC visa-makkhiya-hatthehim) she rubs a cake (Av. and MPC moyago paramuttho) and saying 'How good it smells !' hands 1 Die Avasyaka-Erzahlungen herausgegeben von Ernst Leumann AKM, Vol. X, Leipzig 1897.

Page #21
8 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA it back (Av. aho surabhi moyago tti padiappio, MPC surahi tti bhaneunam 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 Avasyaka 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 tika. There is equally little doubt that the MPC is the purvacaryair 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-curni 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 Maharastri Prakrit normally used in Jaina narratives, though it includes some seventeen verses (mainly subhasitas) in Sanskrit, eighteen verses in Magadhi, put in the mouth of a ganika, and one which is probably Apabhramsa. 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 slesa. 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-purima-sanghaima of verse 64, the conventional characterisation (same bhee dande uvappayanammi ai-kusalo) of Abhaya in verse 304, and the description of the samavasarana 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

Page #22
MANIPATI-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.

Page #23
THE MANIPATI-CARITA OF JAMBUNAGA Jambu or Jambunaga, a sadhu of the Candra Gaccha highly reputed for his learning composed this work in Samvat 1005. He is also the author of a Jina-satakal on which Samba-muni composed a commentary in 1025 and a Candraduta-kadya.? The Manipati-caritra is said to have been published in the Hemacandra Grantha-mala, Ahmedabad in Sam. 19783 but the only text available to the writer was a manuscript from the library of the Atmananda Sabha, Bhavnagar. The colophon runs: Samaptam idam Manipati-rajarsi-caritam iti I. etan Manipati-rajnas caritam caru-cetasah * drstantair astabhir gadya-padyais tavadbhir eva ca 2. Jambunagabhidhanena racitam Sveta-bhiksuna bodhartham bhavya-jantunam spastartham sv-alpa-varna kam 3. na manda-buddhayor boddhum na vyakhyatum ca janato yato 'tah su-gamam debdham idam eva vibhavyatam 4. purvacaryair vidTbdhe Manipati-carite saty apfdam maya yat bhuyo drbdham na tatra pravara-kavir aham bhavamity esa * darpah kimtu etesam kavinam ati-vimala-dhiyam dhira-gambhira vacam vaidagdhim prapsunayam sva-mati-suvibhavabhyasa evam vyadhayi 5. idam krtva maya punyam aganya-sukha-karanam yad avaptam tena bhavyanam nirvsttir jayatam taram yavat suryah pratapati jagaj-jantu-karmaika-saksi yavat cendu rajani-vanita bhusano bhuri-dhama tavad bhuyan mama krtir ayam supratistha tanistha prajnasyapi pravara-vidusam saj-jananam prasadat 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. deg Ed. J. B. Chaudhuri, Calcutta, 1941. 8 Mudrita Jaina Svetambaradi grantha namavali, Ahmedabad 1926, p. 167. IO

Page #24
MANIPATI-CARITA OF JAMBUNAGA II 17. sa ca samsara-bhirunam gunotkirttana-rupika yasman Manipate rajnas caritam varnayamy atah 19. yatha'sau palitam drstva nirvinnah kama-bhogatah pravrajid Dharmaghosasya samipe 'dhyaista ca srutam smasane sisire gopaih kspaya vastra-vestitah yatha 'sau dhyana-sthito dhvamito vanya-vahnina Kuncikena yatha nitva pratijagarito glhe yatha ca putra-bhitena tasyadhah sthapito nidhih 22. nidhanadarsanan mudho distantair astabhir yatha gajadyair anvasat sadhum naigamah so 'pi tam yatha 23. tavadbhir eva haradyaih pratibodhya vidhanatah sva-karyam sadhayam asa tapasvi-sarga-vargitah tatha hi hasti (1) harah (2) simho (3) Metaryarsis (4) tatha narendrastri (5) visabho (6) glha-kokilako (7) vidvat-sacivas (8) tatha batuka (9) srimams ca Nagadatto (10) varddhakir (11) atha Carabhady (12) atha gopah (13) simhi (14) sitarthaharih (15) Kastha-munis (16) ca sodasamah The MPCJ should perhaps be classed as a campu for whilst the main narrative and the stories told by Manipati are in verse those recounted by the layman Kuncika 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 bahvo rudhiram apitam ... (MPC 971) has quoted none of the Sanskrit subhasitas which figure in the MPC.

Page #25
THE MANIPATI-CARITA OF HARIBHADRA Nearly all the MSS. contain in verse 643 an ascription of this work to Haribhadra Suri and in verse 645 (nayana-muni-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 Vikramaditya thi samvatsara samsya etale sam. 1172 vaci che. -- 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 Suri 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 Suri, pupil of Jinadeva Upadhyaya of the BIhad Gaccha, who composed commentaries on the Karma-grantha (Sam. 1172), on the Prasamarati (Sam. 1185) and the Ksetra-samasa, 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 Carabhadi-kaha4 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-mala, 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 Jambunaga. 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 Belani : Jaina grantha aur granthakar, 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 samksipta itihasa, Bombay 1933, p. 250. . rsonFirst of a Jaina rantha aur 9021-12), PP. 12

Page #26
13 MANIPATI-CARITA OF HARIBHADRA MPC 737. tap-pariyaro kuvai mahanta-parena jhatti mae so ya samarena gahiyo tassa sa-pidassa hatthao MPCJ tan mayakarnya karnantam banam akysya satvaram viddho vidyadharah panau ... MPCH 300. evam suniuna mae sahasa ayanna-puriyam banam mottuna so durappa gayana-ttho mario khayaro where the phrase ayanna-puriyam banam clearly derives from karnantam banam akysya. Similarly in the same story kamuyasahiyana vesanam (MPCH 297) is an echo of MPCJ apsaraso ... kriditva kamukaih saha Let us take another example from the end of the parable of Metarya (King Srenika reflects as he sees the murderous goldsmith now dressed as a sadhu) : MPC 933. bahu-avarahe vi kae damsana-ghao na jujjae kaum aha jampai jai bhajjeha vayam ta mayavaissami MPCJ su-grhitam idam bhadra tvaya lingam tapasvinam kary. m jijivisus ced bho nanyatha te 'sti jivitam MPCH 435. so pabhanai su-gihiyam kayavvam sahu-lingam ima vattham jai muncasi sa-kudambo to vaha-bandha na te mokkho Here the dependence of su-gihiyam sahu-lingam on su-grhitam ... lingam tapasvinam is evident. An even more notable instance occurs in the tale of the noble steer. For the MPC there exists simply 975. Campae nayarie satta-vasabho tti bhadda-pagai avarajjhai na ya kassa vi kan'-ai-care jano dei But the MPCJ introduces a new element in which the specific Saiva note suggests a later epoch : * Kascin mahesvaro 'muncat sanda-rupataya vrsam gavam madhye ... and continues : so akasmad anyada daivat tyakta-darpah su-cestitah saurabheyi-ganam tyaktva nagary-antah samagamat dandenapi hato naiva kasmaicit kupyati kvacit visistha-samjna janan phalam papasya karmanah

Page #27
14 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA Compare with these lines MPCH 457-460, and note how the same terms recur: mahesara, sandattana, danda-haya, visitthasanna. 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 Jambunaga's work. Thus for example in the tale of Carabhati the child which in the Avasyaka 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 yaksina of the gate (Av. and MPC) by the durga (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 Metarya. 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-KATHA-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-kosa in which each narrative is linked to a verse from the Bhagavati Aradhana. Story No. 102 (Jinadatta-kathanaka) amounting to nearly three hundred verses closely resembles the MPC. It consists of a frame-story including the history of Accankariya-bhatta but not that of Tilabhatta, 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 (duta-markata-k.) 2. The brahmin woman Kapila (Kapila-brahmani-k.) 3. The physician (vaidya-k.) 4. The bull (vrsabha-k). 5. The ascetic and the elephant (tapasa-gaja-k.) 6. The mango (amra-k.) 7. The sivani tree (sivani-taru-k.) 8. The serpent (sarpa-k.) 9. The thief (caura-k.) 10. The peacock (mayura-k.) MPC 12 MPC 3 MPC 6 MPC 1, 15 MPC Let us turn back to Bhagavati Aradhana 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 Harisena. It will be evident that already by that date the tradition of the stories (and even of the total number-sixteen) had been lost. Harisena 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 Brhat-katha-kosa ed. A. N. Upadhye (Singhi Jain Series 17). Bombay 1943. 15

Page #29
16 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1. dua-vanara-k. 2. bambhana-naula-k. 3. vaggha-vejja-k. 4. loga-vasaha-k. 5. hatthi-tavasa-k. 6. rayasuya-cuavana-k. 7. pahiya-sivani-k. 8. raya-dunduha-k. 9. cora-arakkha-k. 10. suvannayara-Meyajja-k. However, since the Digambara tradition of the stories had been lost he sought his material in an extant Svetambara 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 Accankariya-bhatta (curiously Sanskritised as Curkarika), and the famous Laksapaka oil is mentioned. -At the same time there are slight tricks of memory: the layman who succours and then accuses Manipati has become Jinadatta, which in the MPC is the name of the graceless son; and Carabhati who kills the mongoose has taken the name of Kapila (in the MPC the brahmin cook who will not give alms to Jaina sadhus). Metarya 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. Srenika-n;pa-k. MPC 2(a) 28. Suramitra-Suracandradi-k. . MPC A 47. Nagadatta-k. MPC 10 85. Devarati-nTpa-k. MPC 5 100. Dhanya-Mitradi-k. MPC A 105. Hastaka-sresthi-k. MPC 4.

Page #30
THE STORIES The history of the ascetic Manipati--his renunciation of the world, the injury he sustains from a fire whilst engaged in the kayotsarga, 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 Kuncika 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-kathanakam prathamam. In the MPCJ the main narrative and the stories told by Manipati are in verse whilst Kuncika is made to recount his tales in prose.. . Of the sixteen parables the eight ascribed to Kuncika 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 (savaya-dhammam sunasu). 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 prasnottaras 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) Muladeva and the pisacas (c) Tilabhatta (d) Accankariyabhatta (e) The ascetic and the crane I. Secanaka 2. Susthita and the other holy men 2.(a) King Srenika and the necklace 2.(b) The leper Setuka 2.(c) Kalasaukarika and Sulasa 2.(d) The palasa 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. Metarya Sukumalika The noble steer The tame koil bird The ministers The brahmin Nagadatta II. The carpenter 12. Carabhati 13. The rustic 14. The lioness 15. The distressed lion 16. Kastha-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: Jinadattakathanaka). A king, Manipati who has become a Jaina ascetic is standing in the kayotsarga in the park outside Ujjain. A kapalika 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 kapalika 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. Laksapaka 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 asoka grove at Avanti Samaraditya is engaged in meditation when Girisena who hates him catches sight of him and kindles a fire around him with oily rags. Samaraditya 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-prasada,2 a voluminous work by the late eighteenth century writer, Vijayalaksmi Suri. (d) Accankariyabhatta 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 Accankariyabhatta relates 1 Samaraicca Kaha of Haribhadra ed. Jacobi. Bib. Ind. 169, p. 788. 2 Upadesa-prasada, pub. Bhavnagar, 1915-23. Vol. II, p. 63.

Page #33
20 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA her life history. Youngest child and only daughter of a brahmin Sivasarman (not, as in the MPC, of Dhanasresthin, presumably a merchant) she is given in marriage to a brahmin Somasarman who agrees to her father's stipulation that he shall never say cunkarika 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 : Cunkarika. 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 laksapaka oil. The story of Accankariyabhatta also figures in the Upadesaprasada, 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 mam cunkarikam vakti.' The compiler of the MPCS seems to have sought elucidation from the Gujarati tukaro : esa . . . kenapi naccankarya tumkaro na deyah.' (e) The ascetic and the crane An exactly similar narrative is to be found in the Mahabharata (Vanaparvan 209-219) where the brahmin ascetic Kausika has to ask Dharmavyadha 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 Devasarman 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-cintamani says that to certain lines of Mayura the poet Bana added a fourth which was slighting to Mayura'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.

Page #34
THE STORIES 21 1. Secanaka The famous gandha-hastin of King Srenika of Rajaglha belongs to the oldest Jaina katha literature, and is mentioned, for example, in the Nirayavali-sutra, the Bhagavati-sutra, the Jnata-dharmakathah and the Avasyaka-sutra. It is one of Srenika's two most valued possessions : '... Seniyassa kira ranno javatiyam rajjassa mollam tavatiyam deva-dinnassa harassa Seyanagassa 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 Uttaradhyayanasutrao gives the same story in connection with the verse vari me appa danto samjamena tavena ya maham 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 (Tapasa-gaja-kathanaka, 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 Srenika. 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 Srenika 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 Avasyaka-sutra Agamodaya-Samiti ed. Uttara-bhaga, p. 170. * Uttaradhyayana-sutra ed. Charpentier (Uppsala 1922), p. 278.

Page #35
22 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA The complete story with the narratives of the four munis figures in the Upadesa-prasada.1 2. (a) King Srenika 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 Dasavaikalika-sutra 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 (Srenika-nrpa-kathanaka 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-ratnakara of Hemavijaya gives an expanded but fairly faithful version including the tale of Setuka. Here the counterfeit monk convicts himself expressly of the seven vices and says that all Mahavira's disciples are like himself but Srenika's faith remains steadfast. 2.(b) The leper Setuka 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 nahehim kisa narayam jami '.) The Upadesa-mala3 of Dharmadasa Ganin includes a verse (439) which runs : kesimci varam maranam jiviyam annesim ubhayam annesim Daddura-dev'-icchae ahiyam kesimca ubhayam pi In explanation of this the commentator Ramavijaya retells the story of Setuka (and that of King Srenika and the necklace) in a form which is close to the Avasyaka version and adds some clarification. Thus it is expressly stated that the brahmin's 1 Vol. IV, pp. 776 to 842. Avasyaka-sutra Agamodaya Samiti, ed. Purva-bhaga, 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 Setuka was to receive a dinar's worth of food in alms from every house. The story of Setuka is also retold in essentially the same form in the eleventh parvan of the Trisasti-salaka-purusa-caritra and in the Katha-ratnakara. . The frog-bodied god, Darduranka-deva is an interesting figure who may well belong to an older folklore. Two legends seem to attach to him, for the Jnata-dharma-kathah2 has a version different from the story of Setuka. In Rajaglha in the time of King Sainya there lived a jeweller named Nanda. He heard the preaching of Mahavira and became a lay-disciple but later lapsed into error. He made great benefactions to the town of Rajagrha 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 Mahavira 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 Darduranka-deva is found in much less detail in the Sraddha-guna-vivaranas of Jinamandana Ganin. The name Setuka (water-melon man') is curious. His presentation as an incorrigible glutton who brings to mind Muladeva'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) Kalasaukarika 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-ratnaprakaranas : kuro kilittha-bhavo saminam dhammam na sahium tarai See the translation by Hertel: Das Maerchenmeer, Munich 1920, pp. 8 ff. * See Huttemann: Die Jnata-Erzahlungen. * Atmananda Sabha ed. Bhavnagar 1914. erisa ceva bambhana-jai bhukkha-pahana havai. Avasyaka-sutra Agamodaya-Samiti ed. Purva-bhaga, p. 681. Atmananda Sabha ed. Bhavnagar 1914, p. II.

Page #37
24TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA iya so na ettha joggo joggo puna hoi akkuro iha para-log'-avae sambhavanto na vattai pave bihai ayasa-kalanko to khalu dhammariho bhiru 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 Jataka 386 (Kharaputta-jataka). King Senaka of Benares saves the life of a naga king and in recompense is presented with a naga 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 naga 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 Dasavaikalika-niryukti2 in a classification of naya 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 naya 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: Dasavaikalika-sutra and -niryukti (ZDMG XLVI) pp. 581 ff.).

Page #38
THE STORIES 25 davvavae donni u vaniyaga bhayaro dhana-nimittam vaha-parina 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 Dharmopadesa-mala relates the same story in explanation of verse 16 of the text which follows a similar classification : pavena kilesena ya samajjio tahavi avaya-heu attho samtava-karo nidarisanam bhauno 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 (Suramitra-Suracandradikathanaka) two brothers who have gone to seek their fortune in Simhaladvipa find a precious jewel ; and in No. 100 (Dhanyamitradi-kathanaka) 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 Dharmopadesa-mala 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 Jataka 63 (Takka-jataka) 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

Page #39
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 Jataka 374 (Culladhanuggaha-jataka) 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.

Page #40
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-kathanaka 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 Jitasatru was king.' 4. Metarya 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 gathas. Metarya 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 Avasyakaniryukti 869 and 870 and the Marana-samadhi 425 and 426, and the full narrative is given in the Avasyakal commentaries with the same details as in the MPC. Metarya figures in the Upadesa-mala of Dharmadasa, verse 91 of which runs : sisavedhena sirimmi vedhie niggayani acchini Meyajjassa bhagavao na ya so manasa vi parikuvio 1 Avasyaka-sutra Agamodaya Samiti ed. Purva-phaga, p. 492.

Page #41
SO 28 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA And again verse 333 : sutthu vi jai jayanto jai-may'-aisu majjai jo u so Meyejja-risi jaha Heriesc balo vue parihai Here two different lessons are drawn from two different episodes of the story : in the first case Metarya 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 Ramavijaya Ganin almost exactly the same details are given as in the Avasyaka narrative. However the conditions which the god must fulfil for Metarya's marriage are : first, to build a golden rampart around Rajagtha, secondly, to make a road to the Vaibhara mountain, thirdly, to bring water from the Jumna, the Sarasvati, the Ganges and the Ksirasamudra for purification. As a final detail it is from Mahavira himself that the goldsmith and his family receive their initiation. Jayasimha Suri, author of the Dharmopadesa-mala-vivarana acknowledges his debt to the Upadesa-mala for the details of the story of Metarya : Suyadevi-pasaenam suyanusarena sahiyam eyam samkhevenam puna vittharena Uvaesa-malae Explaining verse marijjanta vi dadham kovam na kunanti muniya-Jina-vayana Meyajjo ya maharisi ahava Damadanta-sahu 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 Metarya as an ascetic is styled nava-buddhi and not as in the Avasyaka nava-puvvi; the change no doubt results from a scribal error. In a parallel passage the MPCH has cauddasa-puvvi. The Sanskrit Kathakosal translated by Tawney, a rather late collection of Jaina narratives includes the history of Metarya in a very similar form. Here he is said to have received the initiation from Mahavira. In the SK Haribhadra has taken one incident from the 1 Kathakosa or Treasury of Stories tr. Tawney. London, 1895, p. 117 ff. * Jacobi's edition, p. 467 ff.

Page #42
THE STORIES 29 legend and remoulded it. The king of Acalapura has two sons, Aparajita and Samaraketu, the latter viceroy of Ujjain. Aparajita 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 Metarya story.) The purohita's son hates Aparajita 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 Metarya is given in the BKK (Hastaka-sresthi-kathanaka No. 105). It differs widely from the other narratives except in the final episode of the goldsmith and there the kraunca has been metamorphosed into a peacock. This incident has also been used alone earlier in the same collection (Mayura-kathanaka) 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 kraunca 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 Jnata-dharma- kathah Pottila and Padmavati, 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-jhana 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 Metarya 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 (pani-daya). The Upadesa-mala draws from it a lesson of fortitude in religion and also points the moral that pride comes before a fall. For the Dharmopadesa-mala Metarya's history is a proof that holy men never give way to anger.

Page #43
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 Dharmopadesa-mala says: Tungini-des'-uppanno Meyajjo jayai ganaharo dasamo Varuna-devie suo dattassa visatthi-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 Medajna. In verse 893 of the MPC the connection with the meda caste is clear and of course natural. But the Desi-nama-mala (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. Sukumalika 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-parijna (verse 122): Sakeya-purahivai Devarai rajja-sukkha-pabbhattho pangula-hetum chudho vudho ya naie devie or in almost identical words in the Bhagavati Aradhana (verse 949): Sakeda-puradhivadi Devaradi rajja-sukkha-pabbhattho 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 Rakta 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 Dharmopadesamala, where verse 81 reads:

Page #44
THE STORIES Nises-gun'-aharam nara-naham niya-paim pi mottuna genhai pangum Sukumaliya vva mayan'-aura nari 31 The only modification in detail is that Jitasatru is made king elsewhere because he has been found asleep under an asoka tree. The same narrative appears presented with great literary skill in the Dasa-kumara-carita where the famous story of Dhumini 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-jataka 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

Page #45
32 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA paramour and posing as a pativrata. 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 juvitarddham ca haritam sa mam tyajati nihsneha : kah strinam visvasen narah The BKK includes a story (No. 85: Devarati-nypa-kathanaka) the details of which accord closely with those of the MPC but the king is called Devarati and his queen Rakta as in the Bhagavati Aradhana. 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 Sukumalika is included in the SK.1 Dharana, leader of a caravan, escapes with his wife Laksmi from the attack of a band of Sabaras and is wandering in a waterless forest. To save Laksmi'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 Apabhramsa Yasodhara-carita (11, 9) King Yasodhara 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 Devadatta falls 1 Jacobi's ed., p. 426 ff.

Page #46
THE STORIES in love with Muladeva though travestied as a dwarf because of his proficiency in dance and song. In the MPC the story of Sukumalika 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 Jinadasa and his unchaste wife. The inserted story is found in a closely parallel version in Haribhadra's SK.1 The wife Bandhula of a pious Jain, Jinadharma, is in love with his friend Dhanadatta. One night Jinadharma goes to a sunya-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 samlekhana. The story of the bull occurs in the BKK (Vrsabha-kathanaka No. 102(4) ) as one of the parables narrated by Manipati to stress the need for circumspection in judgment. A brahmin, Somasarman 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-vrsabha. 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 Avasyaka legends. The details given in the Av.? and in Haribhadra's commentary on the Avasyaka-sutra II, 57 goni (1) candana-kaha (2) celao (3) savae (4) bahira (5) gohe (6) Tankanao vavaharo (7) paoivakkho ayariya-sise 1 Jacobi's ed., p. 760 ff. ? Leumann: Die Avasyaka-Erzahlungen, pp. 37-38 and Avasyaka-sutra Agamodaya Samiti, ed. Part I, p. 98.

Page #47
34 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA in recounting the story of the cedio are exactly those of the MPC. The Visesavasyaka-bhasya draws a lesson in two gathas: (1440 and 1441) a-tthan-attha-niuttabharananam jinna-setthi-dhuya vva na guru vihi-bhanie va vivariya-nioyao siso sa-tthan'-attha-niutta isara-dhuya sa-bhusananam va hoi guru siso vi ya vinioento jaha-bhaniyam It is to be noted that in the MPCH the ministers are endowed not with autpattiki buddhi but with buddhi-catuska. 10. Nagadatta For Nagavasu's action in appealing to Sasanadevi may be compared the story of Sriyaka, told in the Avasyaka commentaries and more circumstantially in Hemacandra's Parisistaparvan. Sriyaka has taken the vows but cannot fast because he is always hungry. Sthulabhadra'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 kayotsarga then request Sasanadevi 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 (Nagadatta-kathanaka No. 47). Nagadatta is married to Priyangusri but an envious man named Nagasena who has caught a glimpse of her wants to get him out of the way. Finding Nagadatta engaged in the kayotsarga outside the Jaina temple he takes off his own necklace and, hanging it on him shouts thief. The king's officers seize Nagadatta who will not break the kayotsarga. 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

Page #48
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 di nam ca nakh nam ca so ng nam sastra-pan nam visvaso naiva kartavyah strisu rajakulesu 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 (bhrantacittena) 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. Carabhati 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 Brhat-katha-manjari, the Hitopadesa and the various recensions of the Pancatantra 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 Avasyaka3 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.

Page #49
36 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA the narrative is exactly that of the MPC. The Av. and Haribhadra's tika give the story under verse II, 55: savaga-bhajja (1) sattavaie (2) ya kunkanaga-darae (3) naule (4) Kamalamela (5) Sambassa sahasam (6) Senie kovo The BKK (Kapila-brahmini-kathanaka No. 102-2) gives a version with similar details. It is to be noted that all the versions except those of the Avasyaka commentaries and the MPC refer to a brahmin woman and treat the word carabhati as a proper name. Outside Sanskrit and Prakrit literature the story of the mongoose is also to be found in the Tamil epic Cilappatikaram (A taikkala katai XV. II, 54-75). 13. The rustic Jataka No. 72 (Silavanaga-jataka) 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 Jataka 156 (Alinacitta-jataka) 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 Jataka 22 (Kukkura-jataka) 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.

Page #50
37 THE STORIES 15. The distressed lion As already mentioned the BKK (Tapasa-gaja-kathanaka 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. Kasthamuni This story which is used to provide the machinery for the denouement of the MPC is again an extremely popular one. It occurs in the Av.1 and with almost identical wording in the Nandisutra commentary as an illustration of parinamiki buddhi. The relevent verses are : Abhae setthi kumare devi Udiodae havai raya sahu ya Nandisene Dhandatte savaya amacce khamae amacca-putte Canakke ceva Thulibhadde ya Nasikka sundari nande vaire parinamiya buddhi The details are precisely those of the MPC. In explanation of verse 84 of the Dharmopadesa-mala : * ann'-asatta mahila ghara-saram puttayam ca bhattaram nasei Kattha-jaya Vajja vva nirankusa pava the commentary recounts the same story in a slightly shorter form. The Katha-ratnakara of Hemavijaya contains a tale obviously based on the Kastha-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-prasada2 also retells the legend of Kastha-muni. Inevitably the climax of the tale of Kastha-muni recalls a 1 Avasyaka-sutra Agamodaya Samiti ed. Purva-bhaga, 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 accusation against the Buddha which is found both in the Dhammapada commentary and in Jataka No. 472 (Mahapaduma-jataka). There the wench Cincamanavika is suborned by sectarians to pretend that she is pregnant by the Tathagata. 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 Kastha-muni the Buddha is not moved to anger. The magic properties to be gained from eating a cock are no novelty. One may compare Jataka 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 Nigrodhakumara 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 pratima or statue posture. This of course has a considerable place in the Avasyaka 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. Abbhakkhana-calumny-explained by the commentators as asaddosaviskarana 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 Srenika faced with a god-made illusion sheltered a pregnant nun Jina-maya-uvahasa-bhaya (418) and how Kastha-muni cursed the woman who made a false accusation against him because of the pauppao kao pavayanassa. Against this background the stress laid by the MPC on the avoidance of abbhakkhana 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 Bhagavatisutra I, 6; I, 9 (where it is one of those sins through which jiva garuyattam havvam agacchanti) and II, 1, abbhakkhana figures between kalaha and pesunna in a category of nineteen sins but there would appear to be other passages in the canon for example Upasaka-dasah 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 abbhakkhana. The stupid Tilabhatta or the gluttonous Setuka resemble stock types of the classical drama, the purohita's son cannot reconcile himself to bowing down at the feet of sudras, whilst the vipras who seek to besmirch Kasthamuni 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 Dhurtakhyana. 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 tirtharkara. Often they are agents sent to test mortal faith in the Jaina creed. As bhakti directed towards the tirthankara is formally excluded (na ya naho 'mhi aham te says the Jina to Srenika) popular devotion is centred on the yaksinis or sasana-devatas assigned to the tirthankaras. 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 Bedurfnis, den Laien, fur deren Bitten die Heilskunder unerreichbar sind, gewahrende Machte gegenuberzustellen.' That a prayer could be more effective if made as in the case of Nagavasu in the concentration of the kayotsarga is comprehensible but it is not clear whether the sasana-devi 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 Setuka dies in artadhyana 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 arya these Magadhi verses appear to be composed in gana metres of varying length, of which each pada ends in -o-, They are clearly not prose. In gatha 454 these verses are expressly designated as Magadhi (... Magahie bhasae tise lakkhanam eyam repho ya bhanijjai la-karo) but apart from the substitution of 1 for v the only apparent Magadhi 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 '--Magadhasena, in the second they belong both to Magadhasena 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 Magadhi 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 Magadhi 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 arya metre. A number of verses in the former (98, 101, 280, 713, 957, 985, 1021, 1073, 1198, 1199, 1200, 1211, 1214, 1239) show the upagiti form of the arya. Apart from the Magadhi verses and the Apabhramsa verse (287) the following metres are also represented in the MPC in-verses apparently quoted from other sources : Harini: 253. Sardulavikridita: 157, 1039, 1061, 1062, 1128. Sloka : 127, 200, 688, 971, 1119, 1120, 1121, 1123, 1124, 1125, 1206, 1207. Sragdhara: 78, 79, 227, 228. Vasantatilaka : 1122. The Magadhi verses (458, 460, 461, 463, 464, 466, 467, 469, 470, 472, 473, 772-775) and another verse (459), not apparently intended to be Magadhi, 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 Maharastri 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-bhanu MPCH 116, or mahesara MPCH 457 or in the introduction of Gujaratisms like khalla MPCH 237 ala 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 Maharastri 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, abhanesu 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 dacchami 245 gassami 555. Atmanepada terminations are still visible in tosaisse 100, dhare 158, jane, viyane 848, kahe 174. The absolutive shows the usual range of formations with a predominance of the types in -um and unam. Isolated Ardhamagadhi forms are viuvvaittanam 401 and uttarittanam 740: paevi 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, bhanari MPCH 307. Of interest is an instance of the present participle as a conditional2: mario honto... duggai-paha-bhayanam kao honto 1 Cf. similar forms in SK e.g., p. 58 l. 17. Cf. Alsdorf: A specimen of archaic Vaina Maharastri (BSOS, vol. VIII, p. 329). 43

Page #57
44 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA MPCH 377-8. There are a number of pleonastic formations with the auxiliary: anupavittho santo 496, periya santi 713, paitthiya santi MPCH 272, mucchiya santi MPCH 615; and enlarged stems of the present participle are on the increase : vasantaya 89, vaccantaya 1197, jivantaya MPCH 210. A turn of phrase which transparently reflects popular language is padiuvayaro 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: pattiyave 526, vinase 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: dhammalabhei MPCH 387, 434, paniggahei 895. The nominal flexion offers little of interest: confusions of gender are quite common, ablatives in -a are still fairly frequent, isolated datives (vahaya 295 suhaya 560) occur, and there are numerous instances of accusatives identical in form with the nominative, e.g. khandhavara 494, Magahasena 738, kaliya 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. akarago 991. Classical comparative formations in -tara occur but with intensive force : guhirataram 228, sutthuyaram 330, savisesatara 593, ahiyayaram 1040, gadhayaram MPCH 90, 121. Comparison is expressed as in the modern languages by the positive related to an ablative case : piaim niyaya-jiviyao 51, tumahim suhoiya 55, niya-tavasa nissaram 186, ko tumao 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 : pasa 114, etc., majjha 662, etc., mula 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, bahim 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, tanaya 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 anusvara 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 -a 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 pai kijjai 175 janei sappanim sappo 747 deva a-moha-darisi 421, 527, 528 para-vasaya devanam sayalasuha-harini 156 ekko bhanjae dalam 1202 dukkham sa-sanka-ghara-vaso 960 thaviyana muttiyanam ko janae aggham 1048 samjoga vippayog'-anta 68, 243

Page #59
THE MANIPATI-CARITA-ANONYMOUS I. namiuna Vaddhamanam cauttisaisaya-samjuyam dhiram Manivai-cariyam vuccham su-sahu-guna-rayana-palihat tham 2. Manivai-raya-risi vi ya jalan -atti-khaena samjama-gun' addho ten aroggam joggam dhamma-gun'-ajjana-kae raya? 3. khemo sivo su-bhikkho kara-bhara-rahio gav'-ai-tiri-sahio bahu-pavara-nira-sasso Kasi namena deso 'tthi 4. dhamm'-attha-kama-kamiya-khette tatth'eva janavae ramme viniujjamana-ghana-paniya-vaniya-ananda-bhavanammi 5. caumuha-caukka-caccara-tiya-goyara-toranehi su-vibhatta - ramaniya rama-saro-pukkharani-niyara-samjutta 6. gayana-yala-cumbi-pasaya-lakkha-padikkhaliya-tarani haya-nivaha kilanta-muiya-nara-nari-nivaha-mujjhanta-pahi-Poha 7. vaino vaena vanino dhanena rehinti jattha paenam nimmala-silena kul'-Sanganao davinam ca caenam 8. anna-suha-asuha-samkanti-vimala-mani-dappanovamam hiyayam jattha ya narana sa atthi pura-vari "Manivaiya nama 9. dasa-disi-vikkhaya-jaso tattha ya atthi ana-dana-dullalio panamanta-raya-mani-mauca-koti-samghatta-paya kamalo 10. suro rivu- timiranam cando ya asesa-bandhu-kumuyanam niya-kula-giha-mani-divo Manivai nama samatthi nivo 1 The following words are inserted after verse 2: Vyakhya : Manipati rajarsir api na kevalam jvalanarti-ksayena dahanahita-pidabhavena samyama-gunadhyah caritratisaya-samaddho jata iti gamyate tena karanena arogyam yogyam nirogata yujyate dharma-gunarjana-kste caritratisaya-jnapana-hetave rajann iti prasuta aspamantranam iti samksepartho vistararthas ca. * ms uddha. * ms anganao. ms Manivai. 5 ms timirane.

Page #60
MANIPATI-CARITA-ANONYMOUS II. Siri-Vira-Jinesara-paya-kamala-bhasalassa tassa rayassa rivu-vahu-vehavva-vvaya-dikkha-guruno gunoyahino 12. punnaga-mayana-vana--rai-raiya sarala-tilaya-bahu sobha puhuvi vva Puhuvi-devi visuddha-rayana su-vamsa ya 13. suhumani tinni jise kesa danta naha ya pihulani tinni ca 2uro vayanam laladagam taha tinni rattani 14. jiha pani paya nahi sattam saro ti gambhira kantho pindiya-jangha tinni vi ya santi hussani 15. niddha loana-dasana pauma iva raiya ya kara-carana uttunga-nah'-3aviya sama dhavala siharino dasana 16. angutthe tam-mule javehi jutta taheva hamsa-gai taha mattha-uddha-reha tilaiya-pani su-guna-khani Iz. tanam djettho putto suro cai acavalo saralo - . su-bhago ya anuvatavo kalasu dakkho kayannu ya guru-sussus'-asatto sacc'-abhasi jananuragi ya anuyattao vinio samatthi namena Municando 19. pancaviha-kama-bhoe suvabhoyantassa tassa rayassa savvouya-sahas'-agaya-payatthe satthehi uvanie 20. aha annaya ya patto gimho jattha ya ravi ku-raya vva kara-candayae samtava-karao taha ya duppeccho 21. a-nalam nalinani vasara-?muhe chohei iha suro ummilei vi hu nisiha-samae niloppalaimt jait 22. fdaghe patta-janassa daha-harane lole jal-'adda pare vattante piya yat gimha-samae eyammi jae phude 23. diva-bhumi-kotthaga-gayo dhamei gimho sa lohayaro vva timira-riu-huvahenam ahiyam sacaracaram loyam 24. eganta-vikkam'-akkanta-raya-lacchie gadham uvagudho majjiya-pasahiy'-ango gahiya-vara-padala-vello 25. puvvavaranha-samae pasaovarima-bhu-gavakkhammi divv'-asane nisanno tammi ya kale maha-naho 1 ins omits rai. 2 ms use. 3 ms aviya. ms jettha. Sms uvabhiyantassa. ms payattha. ms suhe.

Page #61
48 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 26. bhadd'-asane nisanna Puhavi-devi narinda-pasammi Punnima-sasi vva rehai Rohini-gehini-juo raya 27. vinaovayara-kusala samvuya-deha imassa cedio sovanna-kankanehim vicaranti siroruha sarala 28. 'bhasa-rahiyassa kesam sa-kasina- vatthassa a-kasinam tatto pasai 'Puhuvi puhuvfsarassa kannassa pasammi 29. hasa-vasa-viyasiy'-acchi isiya-kampanta--thira-thana vatta rayanam sambhasai jaha piya duo samayao 30. tatto ranna turiyam bahi-muham pesiya ditthi pecchai nara-turagaim geh'-angane ya ona tam duyam 31. na ya kahio mantihim nayavi vivihehi dara-purisehim esa evan sahai ko paramattho ghadai ittha 32. evam cintavannam rayanam avagay'-ingiy'-agara datthuna khivai ditthim niva-vayane sa vi cintei 33. vanka piyammi sarala sajjaae ujjuya ya majjha-tthe ayankira ya vairini ghummanti hoi niddae 34. katthammi khara harise Sniccaniya niyae lajjae majjha-ttha gaya-?raga dukkhammi milayae ditthi 35. avaloyanam disanam viyambhiyam sadagassa samvaranam asana-silhili-karanam ucchiya-lingaim eyaim 36. duyavaloyana-kae raya ai-akulo imo ahuna ta bhanio devie kim aulo deva samjao 37. kahiyam nivena savvam tise sa vi hu pasanna-muha-8soha parihasa-pesalam mamsalam ca anuraga-bhavena 38. bhanai jaha deva su-kul'-anganana ko duya-kahana ahigaro pai-devayana taha "ka dei ya visamvaini vaya 1 ms kesa. 2 ms vatthussa. ms omits Puhuvi. ms thera. ms omits na. ms niccaniyam. 7 ms rago. ms soho. ms ta.

Page #62
MANIPATI-CARITA-ANONYMOUS 49 39. bhaniyam nivena sahasu tas' attham devi tie tam paliyam tadeuna payatiyam bhaniyam ayam dhamma-duo tti 40. tatto lajja-manthara-ditthi daiyam niyam viloitta devi jampai piyayama jai lajjasi vuddha-bhavenam badham goyara-danena varaissami sayala-pura-loyam bhaniyam nivena sundari alam alam hasa-bhanienam 42. na ya lajja taha therattanena kama-pattaena maha gehe aditgha-paliya-puvvaya-vaikkamaikkamena param 43. haha aham ahanno pavo kula-phamsano ahamma-mai asui-asasaya-atitti-kara-kamesu jam mudho 44. tatto pahaya-samae jettha-suyam tujjha ceva Municandam ahisinciuna rajje asamsayam pavvaissami 45. soga-samaula-hiyaya dina vimana ya amsu-punn'-acchi panaya-pai-pada-juyala Puhuvi vi ya vinnavai rayam 46. uvahaso esa kao devassa u leyam atthi suha-paliyam devassa 3sayamao ajjavi guruya bahu santi -47. isi hasiuna bhaniyam naravaina devi suha-paliyam eyam iha-loe luddhehim kajjai niya-hiyaya-samthavanam - 48. paramatthenam eyam pi hoi vudahi tti daimo duo tanneva puvvayanam langhemi anum pi majjayam 49. naya-pai-nicchaya sa vimukka-kesa ya padiya paesum baha-jala-punna-nayana royanti bhaaium araddha 50. ha pana-ppiya ha sami bhala ha neha-sagara-saruva 6kisa piunam cattaha mamam kumaram ca rajjam ca 51. tuha kira kumaro aham avi piyaim pi ya niyaya-jiviyao vi ta kisa bujjhiunam vaccaha amhe a-saranaim 52. tatto nivo payampai ma royasu devi cintasu imam tu roga-jara-vaya-?maranena chuttae neva samsari 53. ta pavvayami nunam bhaniyam tie vi manda-bhagga& 'ham *kim ghara-vase kaham tuha paya mamaha saranam 1 ms eya anti. Ims valiyam. ms sayasao. ms aime. ms kasa. ms ujjiunam. 7 ms marana. . ms ha.

Page #63
50 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 54. bhaniyam nivena bhadde juttam eyam lamharisana param suha-laliya 'si tatto dussaham anhana-pamuham te 55. tie vi hu paaibhaniyam na tumahim to suhoiya ?esa 'ham tuha maggenam dikkham dur-anucaram ayarissami 56. ti-huvana-tilaenam Neminahena vutta-maggenam na ya pavvaiya kim pahu Raimai kamala-sukumala 57. bhaniyam ranna sundari juttam kaya-nicchiyae vaya gahanam evam udanta-paranam samjha-samao samayao 58. kaya-jina-vandana-puyana-pabhii-kajjani divva-vasa haram pattani vaya-kahahim suiram thauna suttani 59: aha jayammi pahae pahana-purisana sahiyakuo bhanai Municanda-putte rajjam daum mano majjham 60. bhaniyam tehim sucitte suhie niva-canda-punnima-cande amaya-maya-kara-ppavare kassa na ditthi ramai ramme 61. joisienam kahie lagge ahisincio tao kumaro tatto bhariya sesa panao ya niv'-ai-loenam 62. jao raya tatto kahio anteurassa pauranam pavvajja-parinamo jaae vilavanti ya bahuya 63. anteuram ca hima-vaya-daddha-nalini-vanam va viccha yam dharani-yale luttantam kanci-damani choaei 64. todei hara-latthim bhanjai valayaim khivai muddaim ganthima-vedhima-purima -sanghaima-puppham ujjhei 65. bhanjai mandanaim vikirai ganthiyam anjanam phusai lolai mahie mucchai punaruttam vilavae evam 66. ha pana-vallaha iham amhe muttuna kaha tumam vayasi karunarihao abalao mamsa-pesi-samanao 67. sa pii so panao so anurao ya tuha pasao so ekka-param ciya nattho amham bhaggehi bhaggehim 68. evam akkanda-ravam sounam naravai bhanai bhadda muyaha visayam jamha samjoga vippaog'-anta 1 ms bhayarisana. 2 ms sahayam.

Page #64
MANIPATI-CARITA-ANONYMOUS -.. 51 69. rajjam bhajja lacchi arogaya jovvanam balam ruvam bujjhaha savvam athiram tumhahim ettiyam labbham 70. ... ai-savajjam duggai-heu taheva bhoga ya samsaro vi asaro saram Jina-desiya dikkha iccai-desanae sambohai naravai nirakankho anteura-kancui-dasa-dasi-bhicc'-ai-pura-loyam 72. Jina-bhuvanesu ya mahimam kaum dauna viviha-danaim majjiy'-avalitta-gatto devie samam cadai sibiyam 73. mahaya ya vittharenam gacchai manorammi vana-sande Damaghosa-suri-pase vihina pavvajjae dikkham Suvvaya-pavattinie samappiya dikkhiuna Puhuvi vi vandiya gurum ca janagam jananim giham ei Municando 75. Manivaiyao niggacchiuna viharei bhuri-desesu Damaghosa-ganahar'-indo niya-parivarena pariyario 76. samaiy'-ai-ekkaras'-anga-kusalo ya Munivai jao navamassa ya puvvassa ya taya ahio taiyam vatthum 77. apucchiuna ya gurum egalla-viharam uvagao sa muni niravikkho vattanto erisae siya-kalammi 78. dhammellot sara-tello pihiya-diya-ghare gudha-sejjana vajjat bhajjasango sa-rango hima-arai-haro duttha-ruvo ya dhuvo 79. mutt'-aharo asaro guru-asuha-karam jattha ullam dugul lam dukkhi dup-pura-kukkhi dhana-kanaga-rahio dura-niddo dariddo 80. jattha ya loiya-akkhanayam ca eyam ca summae payadam egammi arannammi vaggho siho duve santi 81. tesim puna samlavo evam vutto maha padai siyam kim pose mahe va bhaniyam ca vagghena posammi 82. simhena puno bhaniyam ahiyam siyam padai mahammi tehim puno vi bhaniyam pucchamo bahu-suyam kimpi 83. aha tesim adurammi bilammi pavisei junna-majjaro ditthanta-sui-kusalo undura-m-aina khaya-kari 84. gantu tab-bila-dare bhaniyam tehim tu taya taya tti so kim putta putta tti jampiro tattha sampatto img cinc'-ai.

Page #65
52 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 85. pabhanai aham sa-naho ajjam janami 'lacchi me niyaga jam majjhanha-kale do vi jana agaya parammi 86. tam sagayam ti putta kena nimittena agaya ettha padibhaniyam tehim imam amhanam atthi hu avivado 87. kim pose mahe va bahu siyam padai iya tumam chinda soun' evam bhio majjaro cintium laggo 88. jav-vayanam na bhanissami so 'yam mama marihi dhuvam ajja eyammi desa-kale sambhariya Muladeva-kaha 89. jaha kira mahadavie duve pisaya vasantaya miliya tanam miho kahasu jayasu bhaniyam egenam 90. maha mahila ruvavai bio vi ya bhanai majjha na ya tujjha evam ca vayantanam tanam bhaviyavvaya-vasao 91. rattimmi Muladevo egagi tena ceva maggena vaccanto ditthi-pahe padio nao ya eehim 92. dohim vi karehim gahio dhavitta tehim jhatti bhaniyo ya pandiya kahesu amha kassa mahila ya ruvavai 93. bhaniyam ca Muladevena niya-niya-3jayana kahaha guna gamam bhaniyam tehim sayam ciya janasi na vayam viyanamo 94. tesim hiyay'-akuyanusarao tahaya jai-paccayao vimamsiya ten' ekko bhaniyo nisunehi bhajja-guna 95. acchisu nuli hasiena makkali jampiena bherundi carkamiena ya utthi 4sila-vasao attana-gunenam 96. hasiuna tena bhaniyam saccam 5ee guna maha vi dayae bio vi tena bhaniyo tumam pi jaya-gune sunasu 97. nalatta alavai bhaniya padibhanai pancadasa vara ajja-gale vva ghanta chikka-chikka kana-kanei 98. tena vi bhaniyam saccam eyanam ka hu ruvavai nisuneha savahana aha bhaniyam Muladevena 1 ms acchi. 2 ms vivaho. 3 ms jivanam. 4 ms silivvasao. 6 ms ena. . ms ruva.

Page #66
MANIPATI-CARITA-ANONYMOUS 99. ja jassa piya sa tassa sundari natthi mangulam 1tie iya bhanai Muladevo hatthe gahio pisaehim 100. tam te tuttha donni vi muncanti ya sahu sahu bhanitinam aham aviya tosaisse ee cintittu samlavai IOI. pose va mahe va jaiya vaei maruo taya padanti siyaim masa ittha a-karanam 102. aha te tuttha donni vi bhasanti sahu sahu panna te sa-tthanesu gaya te bilimmi patto ya majjaro 103. eyarisammi sisire Ujjenie tao Mahakale peya-vane sampatto Manivai nama sa raya-risi 104. tatth' egammi paese tasa-pana-vivajjie thio padimam anujanaveuna nisattha-mana-vayana-tan'-ujjogo 105. aha bhagga-din'-alano samjha-sovanna-sankala-kalio kunciya-karo jan'-oham aulayanto ravi-karindo 16. attha-girim anusarei agasa-pahena tassa anumaggam rayanie taruna-mahuyara-rincholi bhai gacchanti 107. etthantarammi dittho govehi purammi 'paisarantehim a-ppavarano sahu tatto karuna-pariehim 108. ginhissamo ya page imani vatthani iya vicinteum vatthehim vedhiunam munim gaya niyaya-gehesu 109. etto Ujjenie bahim Udaya tti bhatto tthi bhajja ya Sedhanna-siri tatto bhattassa pai-varasam 110. uppajjanti tila bahu tena ya nam'-antaram ca janavihiyam Tilabhatto tti payasam piya ya duccarini tassa III. puttehi samam khaddha tie tila ya anucintiyam amie jai pucchai tila-vuttam vippo ta uttaram laddham 53 112. do ceva a-sikkhiya-padhiyaim joyanti jiva-logammi kukkuduyana ya juddham tatthoppannam ca mahilanam 113. tatthoppannena ima kala-3cauddasi-nisa-pahara-samae bahu-vihaganam picchehim 'vedhitta niyam deham 114. khayira-angaranam bharium ghettum sarava-sampudayam khetta-thie jaggante patta Tilabhatta-pasammi 1 ms loe. ms peisarantehim. ms cau-disi. 4 ms vedhaitta. E

Page #67
54 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 115. phekkarayam kunanti siveva muha-maruena vikiranti te angare patta dittha tenavi bhienam 116. a pava ajja na bhavasi inhim 'maremi kunasu jiya-loyam su-nirakkhiyam iccai pabhananti bhasiya tena 117. bhayavai samhara kovam jam kimci bhanesi tam karissami sa jampai jai evam ta 'ham Tilabhakkhini devi 118. maha dehi te niya-tila tesim nama vi no gaheyavvam bhaniyam maha-pasao eso tenavi bhattena 119. aha sa patta sa-gharam gahio daha-jjarena so bhatto kahakahavi gharam patto tav-velam ceva kala-gao 120. sadhu 'tti bhaniunam dahavai tak-khanam ciya masane tana-bhumi-samasanne pabhuya-tana-kattha-ganjehim 121. vauya-vasena tatthaya laggo davvo tao vi ya phulingo laggo mahesi-viggaha-vatthesu tao ya sahasatti 122. dajjhante te datthum munino sama-suha-duhassa somassa deho tahavi na calai suha-bhavo kaussaggao 123. atthamie canda-dhave vimutta-nakkhatta-mehala tatto ujjhiya stara-mala pahana-jonh'-'ambara mahura 124. ai-bahula-sanjha-tambola-raga-vayana-milanti kumuy' acchi rayani ramani-pacchima-jalahim iva khivai appanam 125. jae pahaya-samae te gova tattha agaya turiyam tay-avattham tam Manivai-sahum datthuna dukkh'-atta 126. jampanti kayam akajjam ha ha eyam ayanamanehim ahava uvayaro vi ya kamma-vasa hoi avayaro 127. apadam apatantinam hito 'py ayati hetutam matur janghapi vatsasya medhi bhavati bandhane 128. sampai eyavattham sahum Jinadasa-savayassa vayam kahayamo mannunam so eva sara-karana-pavano 129. iha nayarie santi hu panc' eva sayani Jina-agaranam tesu ti-samjha-puyam karei ayara-paro honto 130. tad-daranam taha kunciyao tass' eva santi pasammi tena ya janammi jayam biyam se Kunciyo nama 1 ms maremi. ms tte. ms tairayama. ms ambara mehura.

Page #68
MANIPATI-CARITA-ANONYMOUS 55 131. tehim govehim isim Kunciya-setthissa 1sahiya vatta * so vi hu sa-tella-cammam gahaya purise tahim patto 132. vandiya anujanaviunam laggaviunam ca tella-cammammi ninavio ya sa-geham sahunam sahiya vatta 133. bhanio munihi savaya kim kunimo Kunciena te bhaniya Dhanapavara-setthi-dhuya Iccamyakariya atthi 134. tise tellam gehammi Lakkhapagam samatthi maggetta tam anaha lahum ciya tena ya pauni-karemi aham 135. icchamo tti bhanitta tag-gehe sahavo lahu patta sa vi hu hattha-pahattha abbhutthiya kunai panivayam 136. jampei kahaha kajjam sahuhin sahiyam tao tie tie vi samaittha dasi aneha tella-ghadam 137. etthantarammi sohamma-kappe Sakko sahae uvavittho Accarkariya-bhatta-guna-gahanam karai taha sunaha 138. na ya sakkai devena vi koveum ima mahovayarehim tatto ekko tiyaso samagao tap-parikkh'-attham +39. tena ya dasi-karao tella-ghado panio ?sa-sattie bhaggo bio evam paccha ya sayam samutttheum :40. taiyam ghettuna ghadam dinnam sahuna tie pajjattam bhaniya munihim bhadde mahanubhave parama-saddhi [41. amhana nimittena mahantam sese atthi avaraddham ta kimpi ma bhanijjasi tie vi ya hattha-tutthae [42. bhaniyam bhayavam naham anum pi kuppemi dittha kova-phala * iha loe ceva aham muoihim bhaniyam kaham kahasu 143. tie bhaniyam nisunaha iheva nagarie atthi Dhanapavaro setthi tassa ya bhajja Kamalasiri nama sa-siriya 144. tanam attha-suyanam uvari jaya uvaiya-saehim putti ahayam vihiyam guruhim Bhatti tti maha nama 145. maha pana-ppiya-puttim ma cankarejja koi guru-bhanie Accankariya-bhatta namam duiyam pi to jayam 146. siya-pakkha-canda-leha vva pavaddhamana kala-kalavena kama-niva-raya-bhavanam jovvanam asamam samanu patta mes shuno. 1 ms tamattle. mis eiyam.

Page #69
56 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 147. bahuya varaga avanti majjha na ya dei tana mam janao jampai maha jo na suyam cankarai tassa dahami 148. annammi dine sahi-yana-1dasi-sahiya Jinenda-bhavanammi gacchanti dittha 'ham Subuddhi-namena sacivena 149. anuraga-paravasenam bhaniyo tao payaccha maha kannam jam bhanasi tam karissam tatto taena so bhanio 150. maha eena kajjam jo ailanghai 'suyae no-anam tassa na payacchami suyam padivanne tena to dinna 151. mahaya ya vittharena pariniya 'ham gaya ya tag-gehe niya-kajjam kaunam nisi-pahar'-addhe giham ei 152. aha annaya ya puttho manti bhuvena kim tumam siggham vaccasi niyaya-gihammi savvam tenavi kahiyam se 153. sa kim karei 3ruttha dacchamo kouyam ti naravaina dhario samahiya-pahare visajjio agao gehe 154. kovena dhaga-dhaganti ahayam dauna vasa-hara-daram citthami java sutta ta agantum mamam bhanai 155. samini guna-mani-rohana-same tam khamesu majjha avaraham paesu esa padium puno na evam karissami 156. mahaya-velam dhario nivena bahuya vi niharanto vi jao khayam paravasaya devinam sayala-suha-harini yatah 157. socchvasam maranam niragni-dahanam nihsrnkhalam bandhanam nihpankam malinam vinaiva narakam saisa maha-yatana seva-samjanitam narasya sudhiya dhikkara-vasyam yatah pancanam avisesam etad aparam sastam maha-patakam 158. tam majjha devi niyayassa dasa-ruvassa uvari su-pasanna hosu sire no-anam dhare aham deva-sesa-samo 159. ja tassa uttaram aham neva payacchami paya-padiyassa biyam taiyam velam punarutta tena emeva ms dasa. ms suyana. 8 ms ruttha. ms bhame. ms semassa.

Page #70
MANIPATI-CARITA-ANONYMOUS 57 160. ja tahavi neyam uttaram aham payacchami tava sam lattam esa mae anattho gahio niya-geham hatthehim 161. tena vayanena kovotthiena aggi ya majjha pajjalio ugghadiuna daram avaganniya tam ca nihariya 162. pavisiya asoga-vaniyam putthi-vilaggam paim ca vancitta etto khadakkiyae nissarium piu-gharam caliya 163. aha gahiya corehim uggiriya-ugga-khagga-sallehim a pave jai kuvasi tam maramo bhanantehim 164. a-ttana-gaya-sarana vaggha-bhay'-akkanta-1maya-silambi vva taraliya-nayana purao 2vihiya patta puri bahim 165. eie abharanehim ceva amham suya vi a-daridda hohinti dani amhe ginhamo iyavi cintitta 166. gahiyam savv'-abharanam Sihaguha-palli-sami-Vijayassa neuna appiya 'ham so su-pasao ya samjao 167. tena ya niya-jananie samappiya sa ya evam aittha jaha esa maha gharani havei tam taha karejjami 168. putta tuha puvva-jammae hiyai tavaso maha-vibhuie esa tuha uvaniya pahana-sohagga-manjusa 169. iya bhaniuna tie niya sa-gehe aham taha bhaniya vacche suro dhiro thiro a-kuro pavara-ruvo 170. sohagga-gun'-avaso dana-paro purohiyana dhammo vva tuha bhaga-samavadio ana-kari sayam hohi tatha 171. natthe maye pavvaie taheva kive paimmi narie anno pai-bhava-payam payarai esa sui loe. 172. ta 3chando-ggaha-patta puvv'-ajjiya-kamma-parinai 1 vasenam senahivaim eyam paim pavajjehi tam putti 173. bhaniyam mae ya amba ma evam bhanasu kula-samu bbhuya avi jiviyam caemi karemi na ya para-purisa-chuttim ms maha. ms vaniya. ms chandi.

Page #71
58. TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 174. seo vya viyanenam avi me angesu jhijjihi kamo na ya 'ham do vi kulaim janavaya-pahenayam kahe 175. avii anno vi pai kijjai esa jana-ssui vi taha kim akhajjam iva havei accattha-chuhiyanam 176. jahe mamam na sakkai anuyatteum suyam bhanai tahe puttaya kula-ppasuya iyam na mannai param purisam 177. tatto ghettuna kasam mam mannavai na mannio eso tahe sasa-sada-saddenam tadiya tena nikkarunam 178. kimsuga-phulla-sama 'ham jaya tatto samagaya janani ha pava kisa erisam akaruna-kammam samayarasi 179. jai tava tumam inecchai ta kim marisi baliyam eyam gahiya tassa karao camma-laya ghatti rusitta 180. ahayam tu potta-viraiya-pahana-dhiulliya vva gaya-cettha lahu dasihim ginhaviuna niya niyam geham 181. jala-seya-vaya-danovayara-samjaya-ceyana tatto abbhangana-majjana-bhoyanehi pauni-kaya tie. 182. paccha jananie suo bhanio ya alam imae bhajjae sa-ppalihera-cariya maha-saio havanti jaha 183. egae adavie ego parivayago jane payado pauma-sara-samasanne vanammi uggam tavam carai. 184. pauma-sarao balaga catiuna ?dumammi tassa uvarammi muncai purisam ega egam biyam taiyam velam 185. parivayagena tatto hunkaram kaum ikkhiya jhatti bhasami-bhuya so vi hu niya-tavasa gavvio jao 186. anna-samayammi patto Padaliputte sa tattha nikkhanto niya-tavasa nissaram savvam bhuvanam pi mannanto 187. ega-mah'-iddhiya-vaniya-geham patto gahiya-bhikkha Sihajasa vanigini cirena tam-mulam anupatta 188. humkaritta tena vi viloiya rosa-bhariya-nayanenam hasiyam Sihajasae bhaniyam naham balaga sa 189. tena ya sa-vimhaenam puttha kaham evam avagayam tumae tie vi ya paoibhaniyam Banarasi-nama-nayarie 1 ms icchai. 8 ms dumamsi. 3 ms mae.

Page #72
MANIPATI-CARITA-ANONYMOUS 59 190. Nagasamo ya kulalo payaaissai vaiyaram amum tujjha : so vi hu kouhalio patto Banarasim jhatti 191. gehammi Nagasamassa tena vihiya u uciya-patiutti parivayagena puttho so ya kulalo jaha bhadda 192. Sihajasa kaha janai balaiya-vaiyaram tao tena bhaniyam sa Sihajasa maha-sai saviya parama 193. tie sila-gunenam ti-kala-visayam 'ca ohi-vinnanam uppannam annaya tam bhikkh'-attham tag-geham patto 194. tujjha kae sa bhikkham ja anai ta gharammi se bhatta bahim ahonto patto asana-dan'-ai ja kunai 195. ta lagga se vela paccha bhikkham gahaya nihariya tumae vi hu dahana-kae humkariyam tie puna bhaniyam 196. taha ta tumae daddha balaiya teyasa aham na taha dajjhami tae sputthe bhav'-atthe pesio tam iha 197. tujjha mae vi hu kahio eso so vaiyaro jaha-vatto deva-guru-sevanae 4amba-piu-bhatti-karanenam 198. sattanukampan'-aiya-gunehim taha para-kalatta-viraiye joena avahina aha mae vi nao sa vuttanto 199. bhayavam na kimci ettha ya kulena jaie 'ranna-vasenam silam ceva pahanam tao stahat raga-dosanam aviya 200. vane vasao dussilo game vasao silayam jattha silam tahim dhammo gamesu nagaresu va 201. parivayago ya puttaya eyam saccam na ettha sandeho bhaniuna gao apucchiunam niyayam tao thanam 202. erisa-aisaya-sahiya maha-saio havanti ta putta na ya evam taaitta mannavijjanti ghara-vasam 203. eyao jai kahamavi karinti kovam hananti ta duttham Sodasa-bhariyae 5luddhagao vya sasa-pavanena 204. Sodaso kila raya niyayam puttam thavittu so rajje Magadanti-devi-sahio vane pavittho ya niravekkho 1 ms ci. ms hinto. 3 ms muddhe. 4 ms amha. 5 ms luddha-gai.

Page #73
60 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 205. ego luddhaga-puriso payanda-kodanda-vavacla-karenam tam vanam anuppavittho 'dittha sa tena Magadanti 206. tam giaheum payatto dutth(r)-acaro ya duttha-parinamo aha tie rutthae daddho usasa-pavanenam 207. janani-vayanehim tao cattanurago sa cora-senani uttara-dis'-agayanam vaniyanam satthavahassa 208. bahuna davvena mamam dei sa ginhei bhajja-buddhie tenavi patthiya 'ham uvalobhitta bahuya-varam 209. na ya padivannam tattha vi maya tao bhuri-davvenam parasa-kulao samagayassa vanino aham dinna 210. bhajja-kae ya tena vi gahiya bahuya taha aham bhaniya anuloma-ppatilomovayara-vayanehim 'negehim 211. ja tattha na padivannam mae managam pi tav-vayanam maha deham putthaviya ginhei ruhiram ca sancei 212. jayanti tattha kimio kimi-deha-samubbhavena ruhirenam rajjanti kambalaim kimi-raga te una bhavanti 213. niggaya-ruhira pandura-deha parigaliya-sayala-lavanna kicchena niyam deham dharamana tattha citthami 214. aha mama jettho bhaya Dhanapalo nama raya-kajjena *Ujjenio u patto parasa-kulammi devenam 215. royanti tenkham mahaya katthena paccabhinnaya dauna davvam ahiyam tassa ya vaniyassa pavassa 216. moyaviuna saham aniya ittha amha piyaranam miliya tattha pai-dinam paino mulammi vaccami 217. angi-kaya-sadpha-vaya javaj-jivam pi suddha-bambha vaya na ya rusissam kamavi mahavarahe vi 4vihiyammi 218. maham piuna tellam inam vana-rohana-deha-vanna janan'-attham vijjehim Lakkhapagam payaviyam tassa namam pi 219. iya laddha-kova-mahima karemi koham kaham ahayam bhayavam etthantarammi jao payado sahasa suhamma-suro 1 ms dittho. * ms Ujjenie. ms devassa. ms vihammi.

Page #74
61 MANIPATI-CARITA-ANONYMOUS 220. jampei sahu sahu tti savie nijjio tao kovo Sakko vi deva-majjhe jiya-rosattam payamsanto 221. tujjham ceva payasei attano thanam pakkha-vao tti dhanna tumam sa-punna bhaniyam rayan'-ai-vutthis ca 222. kaum gao sa-tthanam sahu vi ya tie aisaya-gunenam Thittha tam anusasiya sampatta Kunciya-samivam 223. appetta tam tellam bhananti he savaga kahesu kim kunimo saddhenam aha bhaniyam vaccaha tujjhe sa-vasahie 22. avaram jam karanijjam tam kaham phasuena aham eva tatto gaesu sahusu sahu abbhangio tena. 225. tat-tella-pahavena uvasanta veyana Manivaissa amaya-jalahimmi pasiyam attanam munai so sahu 226. Kunciya-su-savayenam padiyario so kamena nirogo baliya-sariro jao pausa-samao aha patto. 227. vasa-ratto narindo bahuya-virahani-ghaya-pavena samo gimham rayam hananto jana-mana-tavanam ambu-dhara sarehim 228. 2dhakka-tambukka-nayam ai-guhirataram-gajjienam ku nanto vijjuc-cindho tinehi pulaiya-madani-kamini samjananto 229. sela-niyamba unnaya-payohara janiya-jana-man -ananda jaya vasuha taruni pausa-pai-samgama-suhenam 230. bahu-jiva samjaya vasuha to Kunciyassa jananam salae cau-masam karemi samcintiun' evam 231. anujanaviya tatth' eya-vasam vasam kareum araddho aha Kunciyassa putto jettho namena Jinadatto 232. so juya-majja-vesa-pasangavam viddavai piu-davvam to Kunciena vanina bhiena tao sa-puttao 233. dinara-bhariya-kalaso muni-santharaga-aho ya nikkhitto dura-tthiena tenovalakkhio jetsha-puttenam 234. jo vi ya janai ee bhagavanto sahavo saya samiya para-tatti-vippamukka gihana cintam pi na kunanti 1 ms dittho. am's dhakka. ms anando.

Page #75
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 235. dhammovaesa-danam eesim kappae tti cintanto Kunciya-setthimmi tao niharie so ya pavisitta K 236. ukkhaniunam ginhai davvam savvam pi tam puna paesam kauna samam muncai paccha vattai jah' icchae 237. bhayavam pi Manivai-risi mone tthan'-aini parikkamam kuvvanto aivahai kalam samjhae uvautto 238. etto paumehim jalam kasena vanam naham pi abbhehim parinaya-vao vya sarao savvo vi panduro jao 239. sarae sarammi hamso paumani-patte piyae saha Isutto najjai maragaya-bhayana-thio vya samkellio haro 240. sarae jalammi kusum'-ujjalammi tara-ulloca-gayanammi ekalla-raya-hamso candassa sirim vilimbei 241. evam ca saraya-samae samaikkanto kamena so bhayavam samanovasagam eso abhasai Kunciyam evam 242. ucchu bolinti ?vaim tumbio jaya-putta-bhandao vasaha 3jaya-tthama gama pavvaya-cikkhill 243. appodaga ya magga vasuha ciya pakka-mattiya jaya ann'-akkanta pantha sahunam viharium kalo 244. aha Kunciena bhaniyam bhayavam kim manda-bhagga janam eyam mottu-mano aha muni samjoga vippayog`-anta 245. aha Kunciya-samanovasaena bhanio muni jaha bhayavam kaiya tuha paya-juyalam dacchami tao muni aha 246. samananam saunanam bhamara-kulanam ca go-kulanam ca a-niyao vasaio saraiyanam ca mehanam 247. so Kunciyo vicintai gantu-mano esa vattae sahu paccuvekkhami aham nihanam egantao tattha 248. java nihalai pecchai tat-thanam sunnagam tao sahasa sutto vva mucchio iya houna vibhavae hiyae 249. eso bhayavam janai aham ca eyam nayanai taio tahe manne gahiyam havijja munina imenavi 250. hi hi esa duranto lobho ja erisammi muni-rayane sankai a-sankaniyam saddho vi hu tena parigahiyo 1 ms putto. 2 ms paim itthio. : ms ya thama gama panthaya

Page #76
MANIPATI-CARITA-ANONYMOUS 63 251. savvattha a-visattho amitta-bhuya vva savvao logam . mannanto nivvanam na lahai luddho muhuttammi 252. sa-yanammi pari-yanammi vi visatthe vi hu sayam avisattho savvam labhisankamano khanam avi na hu nivvuim lahai yatah 253. ksmi-kula-citam lala-klinnam vigandhi jugupsitam nirupama-rasam pritya khadan narasthi niramisam sura-patim api sva-parsva-stham sa-sarkitam iksate na hi ganayati ksuddho lokah parigraha-phalgutam 254. so Kunciyo ya Manivaim jampai bhayavam na disai nihanam kena puna hojja gahiyam jampai to Kunciyam sahu 255. puvvam pi maya bhaniyam jaha ?manam panihaya :sutthu buddhie ittha nihanehim savaya ma niya-davvam aham jena 256. niya-rajja-siri-savvam muttum sama-sattu-mitta-parinamo khambha-samo tuha gehe citthami na kim suyam eyam 257. bahu "sunei kannehim bahu acchihim pecchai na ya dittham suyam savvam bhikkhu akkhaum arihai 258. aha Kunciya-Manivai-muni-uttarao uttara-ttha-ditthanta ee solasa dohim gahahim sankalijjanti 259. hatthi haro siho kunco taha pangulo ya vasaho ya ghara-koilo bhaginiyao ya balu ya Nagadatto ya 260. vanara naula dantana ... sihani ya kokkanti parivaiya ya Manivai-cariyammi bhave udaharana 261. bhaniyam Kuncienam masana-majjhao anio tam 'si pauni-kao ya luddho maha atthe hatthi-poyo vva 262. Manivai-munina bhaniyam Kunciya-savaya kahesu ko esa gaya-poyo jo tumae ditghantattaya vinidittho 263. saddho ya aha nisunasu samatthi iha dahinammi bharah' addhe vana-kari-kara-danta-juga-ppahara-paliya-tad'-adova 1 ms abhisankamanam. 1 ms mam. ; ms rakkhu. ms sunehim.

Page #77
:: 64 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 264 ubhaya-'tali-jaya-campaya-asoga-punnaga-naga-sagganam annanam pi tarunam vanehi 2gahanehi rayanti 265. vana-gaya-miga-mahisa-varaha-siha-camari-taraccha vagghehim sarasa-balaya-kalahamsa-pamuha-pakkhihi ya sohanti. 266. majjana-payatta-vijjaharina pina-tthana-ssasiya-salila bhagirahi bhagiraha-kitti-panaya jae atthi 267. tie kule pati-kari-padikulo tunga-ghora-gatto bhaddo juhahivai satt'-anga-paitthio atthi 268. so kari-juhahivai jae jae hanei kari-kalahe ma kira pavaddhamano maha padisattu havantu aviya 269. pharisa-suham ai-dukkham tirikkha-yonimmi jam sama vannam juhesu juha-vaino biyam purisam na icchanti 270. tattheva atthi juhe sanna-sahiya karenuya ega gabbhavai sa cintai eso marei niya-poe 271. majjha vi anena pancao kari-kalabha mariya akarunenam ta ekkam niya-puttam kahamavi rakkhami cintitta 272. kudena ya skundattam kaunam jai pitthio lagga saniyam saniyam mellai juhavai neha-padibaddho 273. egassa donham tinham divasanam mellai ya 'akkamma tie vi hincantie tavasa-asama-payam ditgham 274. tina-puliyam kareum sirammi sa stammi aigaya sahasa saran'-agaya tti kauna goviya tavasehim pi 275. tatth' eva sa pasuya kalaham (r)kund'-indu-kasa-samkasam tavasa-kumaraehim Seyanago se kayam namam 276. kaivaya-?dinana ante patta ya karenuya niyam juham nissanko so viyarai juhahivai-samam tie 1 ms juhi. * ms gayanehi. 3 ms kudattam. . ms akkassa. ms tamsi. ms kudd'. ms dimena.

Page #78
MANIPATI-CARITA-ANONYMOUS T 6 5 277. niya-asama-taru-niyaram Gangao jala-ghadehi Isincente 2datthuna tavase te so Seyanago vi sincei 278. piya-janaya-bhaya-tullehi tava tavasa-kumaraehin so , vivihahim kilahim kilanto jovvanam patto 279. anna-samayammi niram paum Ganga-naie sampatto tatth' agayam nirakkhai tam juham juha-naham sca 280. kauna tao 4juddham juhavai so hanei dappittho tam padivajjai juham paccha cintai mane evam 281. aham ettha asama-pae jananie vaddhio uvaenam anna vi kavi evam karejja iya bhanjae udave 282. te tavasa ya ruttha Seyanaga-hatthino uvarim puppha-phalaim ghettum Spatta Seniya-samivammi 283. sammaniya nivenam puttha agamana-karanam tatto jampanti deva Ganga-kule pativasai gandha-kari 284. Seyanago namenam so joggo deva deva-payanam jai sakkaha ginheum aha etto pesiya bahave .285. kari-bandha-giya-vina-pabhuya-davv'-aiehi gantunam saniyam saniyam gahio anio dansio ranno 286. alana-khambha-baddho citthai katthena ginhae bhoge jayanto vi cirantanam aharam lei tana-jayam bhaniyam 287. sa sallai sallai karihim mukaja-Vimjha-carium alana-tthiu lei tanu tam puna nayanu bhareu 288. agamma tavasa tattha pure tam bhananti soppasam Seyanaga te avattha kerisaya valtae inhim 289. alanam bhanjitta kova-vas'-atto pahavae hatthi so tavase hanei Ganga-kulam tao jai 2go. khandhayara-sameo Seniya-rao pahavae tayapu - * aha vayaga-devie bhanio hatthi imam vayanam 291. puttaya puvva-bhavammi baddham eyarisam tae kam mam eyassa vahanenam jena avassam bhaveyavvam 1 ms sincitto. 1 ms vavuna. . . . . ms va. . .... 4 ms juham. .ms pattam.

Page #79
66 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 292. ta sayam eva u gantum alanam alamkaresu jena tumam ranno ai-goravio havesi pattam ca pavesi 293. etto ya devayae jhatti pamani-karei vayanam inam Rayagiham agantum sayam alanam ahitthei 294. tahe Seniya-ranna Isa-devayaesa-vattao tenam kari-rao so vihio viulam ca lahei vara-bhogam 295. bhanio ya kaha-seso pasangao tavasehi parittao samvaddhio jaha kari vahaya tesim ca samjao 296. evam tumam pi bhayavam sa-ceyano vigaya-ceyano vihio sampai maha ceva dhane evam lobham uvagao 'si 297. bhaniyam munina savaya kappai na munina teniyam - kaum kim Siva-Suvvaya-Dhanaya-Jonaya-Sutthiya-muri na suya 298. bhaniyam ca Kufcienam bhayavam saheha ke muni te u jehi na kayam teniyam aha sa muni bhanai tam sunasu 299. magaha-gijjanta-guno Magaha namena janavao atthi dhamm'-attha-kama-puris'-atthayana sankeya-thanam ca. - 300. amara-puri-sannihantam Rayagiham nama pattanam payadam najjanti jassa rayanehin jalahino nira-avasesa 301. niya-hiyaya-ppasae thaviya-Siri-Vira-naha-padibimbo tattha ya Seniya-rao jana-vancha-dinna-guru-cao 302. lavanna-ruva-jovvana-guna-mani-Rohana-girinda-bhumio do bhajjao anteurassa sayalassa sarao 303. ega Hehaya-kula-vamsa-tilaya-Cedaya-narinda-dhuya Cellana-devi biya Nanda namena vani-dhuya 304. Nanda-devi-putto Abhaya-kumaro visuddha-buddhi-juo same bhee dande uvappayanammi ai-kusalo bavattari kalahim tilaiya-buddhi niyassa tayassa vaddhavento rajj'-anteura-pabhiini viharei 306. anna-samayammi sura-kodi-parigao anupuvvi viharanto siri-Vaddhamana-sami sampatto Rayagiha-nayaram 307. Gunasiyala-ceiyammi anujanavittu uggaham suddham bahu-samana-sangha-sahio jiva-hiyae samosario 1 sa-devaoosa. 305.

Page #80
MANIPATI-CARITA--ANONYMOUS 308. vau-kumarehim tao tana-katth'-ai taheva lavasiyam meha-kumarena tao samsittam surahi-nirenam 309. mani-rayana-kanaya-bhumi vicitta-bhagam samantao surahim a-joyan'-antarenam karanti deva vicittam tu 310. chink-atthai surahim jala-thala-yam divva-kusuma- ni harim pairanti samantenam das'-addha-vannam kusuma-vasam mani-kanaga-rayana-citte cauddisam torane viuvvanti sa-cchatta- salabhanjiya Mayaraddhaya-cindha-samthane tinni ya payara-vare rayana-vicitte tahim sura-gan'-inda mani-kancana-kavisisaya-vibhusie te viuvvanti abbhintara-majjha-bahim vimani-joisi-bhavanavai vihiya payara tinni bhave rayane kanage ya rayae ya 314. mani-rayaya-hema-y-aviya kavisisa tsa-gharayaniya dara savva-rayanamaya cciyat palaga-jhaya-torana-vicitta 315. tatto ya samantenam kalaguru-kuddurukka-misenam gandhenam aha mahanti dhuya-ghaoio viuvvanti 316. ukkittha-siha-nayam kalayala-saddehim savvao savvam titthayara-paya-mule karenti deva nivayamana 317. Rayagiha-nayara-logo nhaya-vilitto alamkio turiyam ananda-kalayalena samudda-saddam anukarento sampatto Gunasilayam vandana-heum Jinassa Virassa chatta-ttayaim datthum pancavihabhigamam aha kaum 319. tiya-payahini karitta vanditta uciya-thanam ahigacca uvavittho ya ya kay'-anjali-pudo Jinam pajjuvasei 320. avaroha-putta-pariyara-pariyario Seniyo narindo vi muttum khagge chattaya-vahana-maunani camare ya 321. Vira-Jinam vanditta isana-disimmi sannivittho so tise sa-deva-manuyasurae parisae Jino rao 322. sammattam jassa mulam dadha-padhama-guna mula gadhoru saha khandho silam visuddham bahuviha-niyama nila-pattani niccam 318. ms uvaniyam. mes salabhanjiya.

Page #81
68 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 323. puppham riddhi pasiddhi phalam asama-sivam suddhasaddha jaloho tam divvam sahayantam kahei dhamma-rukkham iya viula-suham 324. etthantarammi ego kutthi vandittu jhatti Bhayavantam paya-mulammi nisanno sariram phodiya cikkhahim 325. paramesara-paya-juyalam limpai pasittu Senio jam tu kohabhimuha-hiyao cintai eso maha-pavo 326. jo telokka-piyamaha-siri-Vira-Jinam sa-deha-rasiyae evam sincai jujjai niggahium param ih' osarane 327. bhava-1paccaiya-vairani vaccanti hu uvasamam tao etto niggacchantam avassam suhadehim sikkhavissami 328. etthantarammi chiyam Jinena kutthi bhanei tam marasu aha Seniena chiyam jiva tti payampae so vi 329. Abhaena chikkie puna jivasu va marasu va tti bhasei chiyammi Kalasuriena bhanei ma jiva ma marasu 330. so jampai sutthuyaram ruttho Seniya-nivo ya tass' uvari savva-jaga-jiva-vacchala-maha-Jinam esa marasu tti 331. utthantam datthunam kutthinam sanniya niyaya-purisa bhuvena te vilagga khagga-kare tassa pitthie 332. paharamo tti vavasiya java ya tava naham gao kutthi tehim purisehim ranno kahiyam asesam jaha-vuttam 333. bhayavantam vanditta raya pucchai ka esa pahu kutthi bhayavam pi aha Seniya na eso kutthi suro esa 334. jai evam ta tuha kim sarira-rasiyaim sincae pae bhayavam pi bhanai Seniya nisunasu avahana-danenam 335. nicc'-ussava-jana-muio nanaviha-kouyanam avaso Vaccha nama janavao 'lamkaro Majjha-desassa 336. Kosambi tattha puri kancana-kalasa-tthani-juvai-tulla rehai bhumie puna Kalindi-veni-dando vva 337. guruyattanena Lanka laliya-samiddhattanena Baravai rammattanena Uttarakurao vihavehi Alaka ja 338. asarisa-aparimiya-balo para-cakk'-akkamana-nivvadiyo tao ullasira-sayanio tatth' atthi nivo Sayanio 1 ms paccayavarairani.

Page #82
MANIPATI-CARITA-ANONYMOUS 69 339. panaya-jana-pakkhi-rukkho nimmala-guna-rayana-Sihala ddivo payada-payava-huyavaha-santaviya-vairi-samghao 340. tattha ya purie nivasai Seduyago nama mahano ekko mukkho nirakkharo taha sui-sattha-viyara-parihino 341. daridda-muddha-muddiya-suha-bhandaro panatta-vinnano tass' atthi Somadeva bhajja sa guvvini jaya 342. sa Seduyagam jampai sampai majjham payaino kajjam hohi ta tam vidhavasu so jampai kim tu maggami 343. tie bhannai rayam puppha-phal'-aihim 'olaggasu sammam pavisanto na virujjhasi so tuttho kimci tuha dahi aviya 344. 2ucchu-karanam samuddo joni-sposanam dhanna-nippattim ega-divasena "eya karanti raya-ppasao ya 345. tatto ya Sayaniyam puppha-phal'-aihim olaggantassa evam kalo vaccai dhana-laham ahilasantassa 346. etto Ujjenie Pajjoo nama naravai atthi so ya Sayaniya-ranno uvarim samagao sa-balo 347. Javanam samuttaritta nayarie dahinammi pasammi khandhavara-nivesam kaunam uvaddavai desam 348. Pajjoyassa bhaenam Javana-naim uttarittu visamammi uttara-disi nai-kule Sayanio citthae gantum 349. tattha tthio ya raya Pajjoya-nivassa santiyam logam jala-tana-katthai-gayam karei gaya-kanna-nasottham 350. dhann'-aina paesam varei kadayammi niyaya-purisehim Pajjoo pakkhino rattim ghettum palano ya 351. so Seduena nao pupph'-ai-kae gaena niya-ranno kahiyam raya tuttho jampai tuha bhadda kim demi 352. so bhanai niyam jayam apucchitta vi maggaissami agantunam puttha bhajja sa vi hu vicintei 353. sampanna-parama-vihavo mam avi avagannihi dhuvam esa jamha honti vi-nayana ahigara-paravvasa purisa ims olamasu. ms tucchu. oms pasana. ms raya.

Page #83
70 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 354. to bhanai sa bhattaram aggasana-bhoyanam ca dinaram ussaragam ca maggaha pai-divasam alam tuh' annenam 355. evam ciya vinnatto Sayanio tena puppha-baduenam ranna vi hu padivannam tav-vayanam so ya pai-divasam 356. aggasanammi bhunjai lahei dinaragam tahossaram tatto niogi-isara-pabhii cintanti iha hiyae 357. eso nivai-bahumao ta eyam mana-dana-samgahiyam kunimo tao ya ee vatth'-abharan'-aiyam denti . 358. jao ai-sirimanto uttungam karae ya pasayam putt-ai-santai-juo jana-ppagase tahim kimci 359. lobhena dakkhinae ee bhuttum vamei aharam na ya jijjai aharo jao kutthi luvekkhae bhaniyam ca 360. vahim dujjana-mittam sattu-janam mahiliyam ca dus silam uvekkhanto pavai paccha kira darunam kattham 361. so kutthena 'bhibhuo puyam ruhiram ca sandae anisam aha vinnatto raya pahana-purisehin jaha deva samkamai esa vahi duram ca jugucchio tao sami {aggasanammi bhoyanam accanta-viruddham abhai aviya 363. avaya-ppharanenam taheva ussaranena sbhoyanenam 'ekkattha sayanena ya samkamanam hoi vahinam 364. bhuvena panivanne pahana-purisehim Seluo bhanio atthaha gharammi tujjhe sue visajjeha niva-mule 365. pasivannam tav-vayanam savvattha suya visajjiya tenam kal'-antarena te vi hu piuno tajjeum adhatta 366. paccha gehassa bahim tassa kae tehi kariyam geham so tattha vi hu citghai suehi sunhabi paricuo 367. cinteum araddho majjham davvena tava ya imani viddhim gayani sampai kunanti majjham pi ya avannam tathahi 368. jasim ceva nainam vasaha ghuttanti paniyam tisiya tasim ceva kayaggha singehi taoio pananti 1 ms avekkhae. ams aggam inammi. 3 ms bhanenam. ms ekkae.

Page #84
MANIPATI-CARITA-ANONYMOUS 71 369. jassa ya dalesu asanam kusumehim seharo 1taye vaso mulani khalu pulinda khananti tassa ya palasassa 370. jassa ppabhava-ummiliyaim tam ceva haya-kayagghaim kumuyaim appa-sambhaviyaim candam uvahasanti 371. tattheva ya samjaya jassa pasaena niggaya-payara sabara dahanti Vinjham khalana sango cciya vinaso 372. tava hu karemi ee nahehim jaha khanduyam hanti tanaehim pademi maha-vasane tatto saddaviya putta 373. bhaniya kim maha putta eyavatthassa jivienavi ta aneha lahum ciya pasum egam ittha bandheha 374. kaunam manta-puyam jenaham tumha tam samappemi 2uvakkhadiuna bhunjaha kula-kkamo esa amhanam 375. sannasa-karana-puvvam pana-ccayam tao karissami dhitthehi tehi chago baddho aniya khaddae 376. so tassa bhatta-panam ucchittham dei appano niccam evam niya-dehassa u 3ucchitthayani u khaei 377. romani ukkhanitta parikkhio java kodhio jao tahe tana samappei haniuna tani khayanti 378. savvani tani tatto kutthi-vahie gahiya-dehani jayani Seduo vi ya utthitta jai adavie 379. tisio egattha dahe baheday'-aina viviha-rukkhanam taya-dala-puppha-phalehim kakki-bhuyam ca unhenam 380. piyai jalam mumukkhu viraio tena tam puna pei evam thova-dinehim kuttha-vvahi 'gao tassa 381. niya-mandirammi patto puttho logena tuha kaham vahi phitto bhatto sa jampai avanio majjha devehim 382. niya-manusani pecchai galanta-kutthena sidahadantaim jampai anuhavaha imam majjha avanna-phalam sayalam 383. pucchenti tani amhe kim tumae paviyani kuttham inam so bhanai evam etto janena vihiyo ya dhikkaro 1 ms tale. ms vakkhandium. ms uccitthaniya. ms tao. ms anuhavai.

Page #85
72 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 384. ai-garahio janenam Kosambio purio Rayagiham sampatto pura-dovariyassa egassa allino 385. tena ya bhanium cetthasu majjha sayase aham bhalihami tad-dara-jakkhinie dhukkam ca 1balim payacchei 386. tam so bhunjai samae annammi aham samagao ihaim Gunasilaya-ceiyammi samosadho niggao logo 387. maha vandana-vadiyae duvara-palo vi Seduyam muttum majjha samive patto so vi paoli-duvara-tthio 388. underay'-ai-khajjam kimpi dhukkae jakkhinie puro pananam ca niyanam niravekkho khai tam sayalam 389. uvvasiuna tittim khaddham tam tena a-3kanth'-akantam to paolam muttunam vaccai tisio ya cintei 390. dhanna jalayara-jiva je jala-chudha gamanti niya-kalam jaya-visuiya-dukkho atta-duh'-atto mareunam 391. Rayagihe iha bahu-jala-vavie dadduro tao jao jala-majjha-gao santo ya viramae so sa-icchae 392. annattha vihariunam patto punaravi aham iha purammi vavie tattha logo jala-heum agao bhanai 393. siggham siggham vayaha vandamo deva-danavehi thuyam bhayavam tattha-titthayaram paribhavai dadduro hiyae 394. titthayaro kattha mae nisuo evam vibhavayantassa jayam jai-saranam pecchai puvvam bhavam sayalam 395. titthayara-vandana-kae aham avi vaccami vihiya-pani hano agacchanto magge jo acchai bhatti-parikalio 396. etthantarammi Seniya-nivai savv'-iddhi-parigao santo tam vandium agacchai egena tao turangenam 397. so saluro khunno khurena suha-bhavanai samjutto uppanno Sohamme tiyasesu Daddur'-ankesu 398. pajjatto datthunam tan'-ubbhavan'-ai sa vimhayam patto abhogai puvva-bhavam viyanae tam tu avahie 1 ms balam. ms underaya-khaijjam. ms kad'-. 4ms bala.

Page #86
MANIPATI-CARITA-ANONYMOUS 399. puvvam na thuo bhayavam sa-cchanda-gaie sampayam thunissami iya cintiuna calio aha Sakko bhanai vayanam inam 400. siri-Vira-Jinass' uvarim Seniya-bhatti na annaha kahavi kijjai surehim tao Daddura-devo parikkh'-attham 401. tuha bhattie patto kutthiya-ruvam viuvvaittanam tuha ditthi-mohan'-attham majjha samive samagamma 402. gosisa-candanenam pae sincai tumam viyanasi kuttha-rasiyaim sincai Seniya-raya puno bhanai 403. tubbhehim pahu cchie bhaniyam kim anena marasu aha Jino bhatti-vayanam khu eyam paramatthenam kayam majjha 404. kim bhayavam samsare citthasi nivvanam uttaram gaccha jiva tumam pai bhaniyam jam tattha sunesu heu-payam 405. jivantassa tuha suham mayassa narae maham duham hohi 73 to jivasu uvaittham Abhayassa ya ubhayam avi juttam 406. jivanto suham acchai mao ya sagge payai parama-suhe bhaniyam ca tena ubhayam Abhayakumaram samasajja 407. hanai jie jivanto bahue aha marai jai narayammi ma jiva ma va marasu ya to bhanio Kalasoyario 408. evam souna nivo dukkha-puriya-mano payampei tubbhehim nahehim kim aham narayam gamissami 409. bhaniyo ya bhagavaya nivo narae baddh'-auo tumam puvvim na ya naho 'mhi aham te tao ya adhiim pariharesu 410. amsuni phusasu Seniya visuddha-sammatta-dharao tammi narayao uvvattiya Bharahe Ussappini-samae 411. hosi Siripauma-naho aima-titthayaro tti vayanenam uddhusio so jalahara-jalena dhara-kayambo vva 412. punaravi vandiya pucchai bhayavam kim atthi kovi uvao jenaham na ya narae vayami bhayavam tao bhanai 413. Kavilam 'mahanasinim vippim sahuna jai davavesi bhattie bhatta-panam vandavesi bhavao ya muni 1 ms mahanasinam.

Page #87
74 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 414. mahise ya hanantam va jai varasi eya-Kalasoyariyam ega-divasam pi ya taha na ya gacchasi naraya-pudhavie 415. tatto samim vandiya nayaram pai patthio imo raya egammi dahe pecchai pura-magge tada-tthiyam sahasa 416. cellagam egam mine ginhantam 1vaharavae tam tu uvagaranam aham daham viramasu etto akammao 417. pavisanto nayaram to samanim pasei guvvinim ekkam hattesu paribhamantim hakkariya nei gehammi 418. Jina-maya-uvahasa-bhaya tam sarai 2sa-uvayoge sayam eva to Dadduranka-devo so jao tattha paccakkho 419. aha caliya-cavala-kundala-sacchanda-viuvviy'-abharana dhari bhasura-vara-bodi-dharo devo purao thio bhanai 420. dhanno 'si raya 3jam tuha deva vi karanti deva-loesu guna-kittana-guna-bhattim mamsaliya-gunanuraenam 421. deva amoha-darisi tti esa saddo jayammi vikkhao tena padicchami imam haram golaya-jugam avaram 422. kahiyam ca Senienam devo patto niyammi kappammi Seniya-raya vi gao tie kavitae pasammi 423. bhaniya anulomenam amhana guru ime namamsahi padilaham asanenam jam maggasi tam tuha daham 424. sa necchai bhanai imam jai maremi neva tahavi vandami hakkariuna bhanio sanusayam Kala-soyario 425. sunu vimunca eyam jam maggasi tam ca lahum demi so vi na icchai jampai mae vi suhio ghano logo 426. putto Sulaso namena Kalasoyariya-khattigass' atthi so Abhaya-manti-jogenam paramo ya savago jao 427. nayam ca Seniena donni abhavvani nunam eyani na ya enti Jina-mayam taha lakkha-rattani para-ragam 428. panca ya mahisa-sayaim marei sattamiya-pudhavie bandhai neraiy'-aum mams'-asi Kala-soyario 1 ms vaharamae. ms seovagiya. ms jampantam. ms sutto.

Page #88
MANIPATI-CARITA-ANONYMOUS 75 429. javanukampayae sayani mahisana panca tap-putto ussaravai tena ya nayani vibhanga-nanenam 430. tani vi anaveum himsai aha jaya-pava-ukkariso solasa-roga'-ayanke anubhavai sasa-khas'-ai 431. iha loe vi ya jaya vi variya tassa indiy'-atthao surahim gandha-durahi aharam divvam asuim ca 432. tulam kantaya-rasim mannai puttena kahiyam Abhayassa evam buddhie juo Abhaya-kumaro bhanai Sulasam 433. bahu-pavo eenam veyai pidam ca naraya-papiruvam jao ya vivajjaso indiya-visaesu eyassa 434. tavacca su-vivariyam kareu eyassa sogao putto appavei se lasuim candana-surahim sa mannei 435. vandaniyae niram siyam surahim ca mannae payai ai-virasa-kuhiyam asanam bhunjai pavaram ca mannanto 436. kantaya-rasim mannai pahana-tulim ti dukkhio tatto marium sattama-pudhavi-Apaitthanammi narayammi 437. loiya-maya-kiccesu kaesu logena Sulasago bhanio apalivajjasu taya-payam necchai pavao so bhiru 438. bhasai kunamba-logo jam pavam sicchasi tam virincitta*** ginhissamo egam maresu mahisam sa-hatthenam 439. sesa hanehi seso tuha parivaro taha bhanai Sulaso aneha lahu kuhadam aniyo geha-logenam 440. ginhitta tam Sulaso urum ghae padai dharanie vilavai jampai sayane ginhaha dukkham virincitta 441. bhanai jano para-pila kaha ghippai bhasae tao Sulaso kaha ghippai pavam pi ya narayassa nibandhanam sayana jao 442. jo jam karei kammam suham ca asuham ca iha bhave jivo so tassa phalam bhunjai para-loe appana ceva 443. to ma sa-raga-dosa paharaha sattesu an-avarahesu ma gacchaha naraya-bhavam dukkh'-uttaram parama ghoram 444. evam ca sayana-vaggam sayalam sambohiuna so Sulaso sammatta-mulam asamam savaga-dhammam su-palei 1 ms amui. ms vaoivajjasu. Ims iccham.

Page #89
76 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 445. so attharasa-vakko aha haro Cellanae devie taha vattam golaya-jugam Nandae Senio dei 446. kim aham bala-saruva balanam khellanam jam appesi rosenam apphodei khambhe bhaggam ca gola-jugam 447. egatto kundala-jugam avarao khoma-jualam laddham Cellana-devi maggai tam pi ya Seniya-nivo bhanai 448. ai-vallaha tti kauna appio tujjha devio haro khellana-mettam imie samappiyam savarohena 449. eie punnehim kunqala-vatthani niggayani tti kaham uddaliya etto appeum tujjha jujjanti 450. sa Cellana payampai punaravi jai majjha desi neyani ta marihami nivenam bhaniyam kuru tam jaha juttam 451. nippanayam sounam niva-vayanam Cellana tao ruttha utthaya calai tungam pasaya-gavakkham egam tu 452. ja appanam muncai tavayannai miho-kahe hettha Seyanaga-gay'-arohaga-tab-bhajja-Magahasenanam 453. uccavaccam vattam eyana sunemi tava paccha 'ham jhampissami vicintiya avahanam dei tattha thiya 454. jampei Magahasena bhattaram Magahie bhasae tise lakkhanam eyam repho ya bhanijjai la-karo 455. ettha nayalammi vattai dasina mahocchavo tao kanta tahim ja 'lamkaliyao dasio niyaya-vibhavenam 456. ujjanammi gamissanti tena Seyanaga hatthiy-abhalanam campaga-malam me dehi jena ahiya bhavami aham 457. Seyanaga-gandha-karino hatth'-arohena bhannae sa u pana-ppie pie maha evam rusai nivo inunam - sa bhanai - 458. lamme nala-nali-samkule Layagihe dasi-mahe iham jai eyam na dehi campaga-maliyam pi ya ucshanga-gaya hu te esa cayami jiviyam = tao hatth'-arohass'-aesa-kari ha Cilapara-namadheo mintho bhanai 1 ms runam.

Page #90
MANIPATI-CARITA-ANONYMOUS 77 459. na ciram thalammi maccho jivai na ciram jalammi ya paittho jalano dippai sula-ghaehim kim 460. macchassa jiviyavvae jalanassa jaliyavvae daddurassa vajjiyavvae cilacile kalena dikkhiyavvae puno bhanai - 461. ukkittha-mattha-mani-vicitta-maliyam muttahal'-avali -- na ciram vajjai daddurada amhe maravium icchasi sa bhanai 462. ai-taniyam ca tuttai dali ai-namiya ya bhajjei bhajja hu duhaya sap-purisammi iya vayai Magahasena bhanai - 463. na savvaso taniyam ca tuttai naviya savvaso dali bhajjai savva vi na nama duhaya sap-puriso kauriso tti mannae puno bhanai ujjala-maliyam jai eyam abhalanagam na dehisi campaga-maliyam pi ya ucchanga-gaya esa cayami jiviyam mintho bhanai 464. lamme nala-nali-samkule etc. mintho ya 1 - 1 -- 465. re raha-kara kim vihannasi erandayam aiva namanti bhajjai esa na namai iya pagai dud-duma-layanam 1sa bhanai 466. na ya nama-mitta-dusie savv'-angesu vi dusiyavvae eranda-dume vi uvajujjae hohu na hali ha kajja-jogae puno bhanai 467. lamme nala-nali-samkule, etc. taheva mintho bhanai --- kaurisa tti to hatth'-aroham chohai ms so. ms laya sesa. - 468.. aramiya kim khijjasi limbam sincesi jam tumam evam kaduya-phalani dahi payai dud-duma-2layanam sa -sa bhanai - 469. annattha an-uvajujjumanae kim annattha na hoi jogae nimba-phalammi dusie osaha-kajjesu paunjissae puno bhanai ...

Page #91
78 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 470. lamme nala-nali-samkule etc. ... - puno minthena bhaniyam - 471. pupph'-aini ya jassa bhakkhei vasei jassa nissae mulani tassa khanai ya suyara-jai ya erisagi - Magahasena bhanai - 472. anne annassa colae se vi ya annaha bhanda-valae na vi suyala itti savvaso hoi dumana vinasa-kalae. - puno bhanai - 473. ukkitgha-matgha-mani-vicitta-maliyam ... - minkho bhanai - 474. na vi Magahiya-nire nhayasi tie jalam na va piyasi ara-nage na ramasi jai tam na ya hosi kim hohi tatha 477. hayam hayam sujjhai jayaruvayam hayani vatthani sui bhavanti haya haya dundubhayo nadanti haya piya vayana-kara bhavanti 476. hatth'-arohena bhaniyam nunam pie bhajja-sayani majj ham eyam ca sikkham jai na karesi aladdha-bhoga ya taha maresi 477. minsho bhanai paccham tu bhannamanassa pacche na vattae buddhi so dahanena ghippai kimsuya-rukkho vya maruena 478. hatth'-aroho jampai ko eso bhadda mintha akkhao maruo ya majjha purao so jampai sunasu ega-mano 479. uttara-desa-pahanae nayare egattha nipphalasammi nivasai ego vippo so ya gao anna-samayammi 480. egam gamam tattha ya palasam ikkhai vasanta-siri-deham kusumani uvvahantam naha-kkhayani va Mayanassa 481. tam datthunam vimhiya-mano ya ghettum palasa-taru-bie patto ya niya-nagare pavar'-aramammi vavei 482. varam varam sincei java palaso ya guru-taru jao tahavi na thakkai sincantao ya kusumesu ai-luddho 483. sincijjanto so vi ya sukumalo hoi pallavai ahiyam . na ya pupphai to rusiya aggim mulammi so dei

Page #92
79 MANIPATI-CARITA-ANONYMOUS 484. tena ya rukkho jao palasa-rukkho ya pupphio jhatti evam esa anunaya-parehi kaha ghippae kahavi 485. kim ca jai-bhavao sa bahuso bhaniya sunei na ya paccham ma ?nisunaha amhehim kayavvam appano paccham aviya 486. jo appano hiya-karo annassa vi so ya bahu-mao hoi atthassa dinna rayana-mala 487. hatth'-arohena puno puttham ko esa Bambhadatta-nivo minkho puno payampai sunei jaha Magahasena vi 488. Pancala-visaya-lacchi-taruni-tilae purammi Kampille chak-khanda-Bharaha-sami tatth' asi Bambhadatta-nivo 489. so haya-vahaniyae viniggao egaya ya nayarao assenam avahariyo padio ya mahanta-adavimmi 490. asso vi ya paritanto thio io tena paya-maggenam khandhavaro patto tena ya nio sa-nayarammi 491. rattimmi sa-vasa-hare raya puttho ya patta-devie kaha harina avahariyo kim suha-dukkham ca anubhuyam 492. raya vi bhanai sunasu devi Javana-visayahivena vara turao maha pesio pagittho ruvenam lakkhanehim ca 493. tam arohiuna iham etto vegena vahiyalie khellavitta ja java-parikkhan-attham kasena hao 494. fto mana-pavanehim pahem tof siggha-gaie haena tenham khandhavara kaddhiya alavimmi pavesio siggham aviya 495. nana-duma-laya-gahanam nana-savaya-gunehim parikin nam bhimam abhiya-hiyao aimi egagio tattha 496. ai-duram anupavittho adavim santo tao turao aham avi tisa-parigao gavesium niram adhatto 1 ms bharae. ima nisunai.

Page #93
80 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 497. aha dittham nanaviha-jalayara-bahu-pakkhi-seviyam viu lam paum'-uppal'-aie channabhogam saro egam aviya 498. samjhae ya pavara-ratt-uppalehim jonhae evva kumuehim fmehayat evva nil'-uppalehim 'phullei jam niccam 499. uggayai vva mahuyara-ruehi padhai vva hamsa-saddehim naccai iva pavanenam kamala-dalaya-hatthehim 500. tammi ya sarammi salilam asam paevi tassa palie vada-mule bandhitta oinno tattha majjemi 501. vimalam sajjana-hiyayam va siyalam guru-janassa vaya nam va Jina-vayanam va su-paccham piyam ca maya vi paniyam 502. palhaiya-savv'-ango majjitta ?jalao uttinno pecchami tava ekkam ai-ruvam naga-vara-kannam aviya 503. sukumala-pani-payam Mayaraddhaya-raya-rayahanim va tam kannam dattbunam inamo aham vicintemi 504. na vi suvinae na cchippe na citta-kamme kahasu na bahusu ditgha va suya va mae anna iya sundara mahila , 505. kim ettha payavaina esa vara-juvai savva-sarenam savva-guna-samautta savv'-ayara-nimmiya suyana 506. savvehi vi devehin manne loyass' vimhay'-atthae inama kaya saruva accharasa-ruva-sarenam 507. tie vaccantie neura-saddo ya valaya-saddo ya samcarana-vas'-ucchaliyo khohejja manam muninam 508. evam ti jjhayanto tam eva mana-mohan-osahi-kannam acchami java tava ya asanna-vacao avainno 509. ego gonasa-sappo sa kanna nagani haveuna tena saha sampalagga bhoge bhuttum vigaya-lajja 510. paribhaviyam mae aha dhiratthu maya-parana juvainam jam kula-ruv'-ai-juya vasei iha gonasena samam 1 ms phullehim. : ms jagao.

Page #94
MANIPATI-CARITA-ANONYMOUS 511. paribhaviyam ca punaravi raya 'ham siddha-palanam juttam dutthana niggaho taha akajja-karani eyani 512. niginhami tti tao kasa-ghaenam samahayani maya khine rose mukkani java 1dittham na ekkam pi 513. avadhariyam maya vi ya vantara-jaina gonaso eso eie samam visai kayavi vara-naga-kannae 514. eyammi desa-kale haya-paya-magganusarao patto khandhavaro tena ya suhena iha agao devi 515. ravi-kirana-sarisa-teyam divv'-abharanehim bhusiya-sari ram dasa-disi-ujjoyantam naga-kumaram var'-agaram 516. bhanio ya tena raya jaya jaya siri-Bambhadatta gunakhani ja pauma-sare dittha ya nagini se aham bhatta 517. sa tumae tattha taya pahaya ucca-sarena royanti majjha sayasam patta abhanisu jaha aham deva 518. tumhana sayasao gaya aham Bhuyaramana-rannammi tumhanam pujae Ladhiyae jakkhinie gehe 81 519. pauma-sare majjitta tao aham java ettha majjemi tava ya hay'-ahariyo samagao Bambhadatta-nivo 520. tattha paese tena vi bahua abbhatthiya aham sami bhaniyam ca maya muttum sa-paim annam na icchami 521. rutthena tena tatto tada-tada-saddena tadiya ahayam jiviya-sasa kahamavi tuha pabhavena chuttami 522. tie vayanam soum jalanta-kov'-analo vicintanto ajjam na hoi so bhumi-goyaro iha aham patto 523. itthantarammi tujjhe puttha devie tattha adavie kim anubhuyam ti tao daum avahanam ittha maya 524. tumae jam devie niruviyam tam maya asesam pi avagayam imie cetthiyam avaraham khamasu maha eyam 525. bhaniyam nivena ko tuha doso su-visuddha-hiyaya bhavassa doso kavada-juyae eso tie ya mahilae 1 ms donham. 2 ms puvvae. ams chuttasi.

Page #95
82 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 526. gaya-kanna-cancala-citta vijju-laya-tarala-neha-vitti u jaha niya-manammi ruccai taha purisam pattiyave tti 527. devena puno bhaniyam na ya moham deva-damsanam hoi ta kampi varesu varam bhaniyam tatto narindenam 528. chak-khanna-Bharaha-lacchi-kunjara-hari-raha-sampayai parituttho devana damsanam khalu param amoham ti maggemi 529. para-dara-cora-tuccham akala-maccu taheva dub-bhikk ham ma hou majjha dese bhaniyam tatto ya tiyasenam 530. para-uvayara-rayanam cariyam niva sahu sahu evam ti annam pi kampi tam varasu raya ranna tao bhaniyam 531. iha gabbha-sambhavanam bhasam bujjhejja 'ham sari rinam tiyasena puno bhaniyam raya mahanto varo variyo 532. bujjhasi param tumam 2jai annassa kahesi ta siram tujjha lahu sattaha phudehi bhanium devo gao thanam 533. anna-samae pasahana-gihe pasahijjamana-dehassa ranno ghara-koilaya ghara-koilayam bhanai evam 534. ranno ya samalabhanao majjham tam naha kimpi anehi ittha vilevana-jayam avanemi 3sarira-mana-khedam 535. ghara-koilena bhaniyam nivvinno jiviyao kim ahayam tesim tu samullavam naunam bhuvai hasai 536. devie tao puttham hasiyam devena kim-nimittam inam nibbandhenam pucchai kahamavi raya na ya kahei 537. sa jampai na ya kahasi marami 'vassam nivena aha bhaniyam tumam iha marasi na marasi va kahemi jai 'ham marami dhuvam 538. pattiyai na sa ranno jampei kahesu jena ya duve si samayam ceva maramo neha-nivittho tao raya 539. peya-vane karavai ciyam mahantam pahana-katthehim bhaniyam tattha gantunam hasa-nimittam kahissami 1 ms kovi. 2 ms inserts tu saram. 2 ms samalabhana-kottum.

Page #96
MANIPATI-CARITA-ANONYMOUSSERE 540. majjiya-pasahiy'-ango saha devie gayam samarudho niggacchai nayarao danam dento ya loyanam 541. cauhattaya-tiya-caccara-pasayovari-talesul sammilio bhanai narindo marium kena nimittena icchei 542. anno bhanai narindo devie kimpi esa payanehi tay'-anantaram marehi io narindo gao bahim 543. citghai esuna vaggo tattha ya avanna-satta-pasu ega niyaya-paim sac-chagam jampai avanesu dohalayam 544. luya java-bharayao pulass' egassa majjha danenam so bhanai piya ee javao siri-Bambhadattassa 545. asa caranti etto ginhami tinam aham tu jai ekkam ta marijjami ima jampai n' anehi jai ta 'ham 546. stkjo marami tena ya bhannai jai marasi ta tumam marasu annao bhajjao hohinti hu jivamanassa 547. sa bhanai esa raya vi bhajja-kajjena marai naha tumam ninneho niravekkho dhiratthu erisa-manusassa . 548. punaravi pasuo jampai eso mukkho naresaro jo ya bhajja-kae vivajjai kim santi na anna mahilao 549. utti-patiutti-ruvam tesim nauna Bambhadatta-nivo cintai kalatta-kajje cayami kim dullaham jiyam 550. jaie esa battho viyara-viyalattanena 'ham battho so tayanu kanaga-malam khivei kanthammi batthassa 551. tatto ya paniniyatto patto niyayammi mandire raya jampai na marami aham kunasu tumam jam iha padihai 552. tatto ya padiniyatta devi maranao tattha sayam eva ta hatth'-aroha tumam pi tava sidhili-karasu eyam 553. jam 3se ruccai tam kunau tuijha anna piva bhavissanti Cellana-devi soum cintai juttam bhanai mintho jai tava aham ekka marami ta Seniyassa kim bhuyam hohi annao vi ya santi varao bahu bhajja 555. akaya-tava-kamma 'ham mariunam dug-gaim gassami iya maranao niyatta gamai kalam niya-suhenam 1 ms tarusu. 2 ms tehim. 3 ms bhe.

Page #97
84 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 556. Kunciya-setthi tao so kittiya-kalena tuttao haro devie puvvam eva ya kahiyam inam vijjae ranna 557. eyam haram pashamam tuttam jo poiuna paunebi hohi takkhanam eva ya tassa siro satta-khandani 558. ranna Rayagihammi aha ugghosaviyam ca padahena jo attharasa-vankam haram sandhei tassa nivo 559. davvassa lakkham egam payavae tattha vaddha-maniyaro daridda-hao cintai niya-hiyae suddha-buddhie 560. harassa sandhanao maranam pi suhaya putta-vihavena s iya so padaham chivai kahiyam ca tao narindassa 561. tenavi addha-lakkho davinassa davavio so sesam harammi poie sai asamsayam tuha davavissam 562. haro vi tassa maniyara-setthiyo appio narindenam setthi vi niyaya-gehassa ega-dese niravahe 563. sama-bhumie Isariyae ai-suhuma-dorayam valium 2makkhei mahu-ghaehim muha-mule tesim dorana aggani 564. tatto hara-maninam pakkhivittu mukkani mahu-ghaya-gandhena tao ai-suhuma-piviliya jhatti 565. tao mani-panti-chiddehi pavisium gahiya-dora-pajjanta . nihariya tehim ciya jaya sariya u paripunna 566. savvao doriyao melitta tena setthina ganthi haro dinno tatto tassa siram sattaha phuttam 567. so vi vivanno santo tatth' eva purammi makkado jao bhamadanto gehesu kahamavi niyayam gharam patto 568. pecchantassa a-nimisam bandhava-suhi-sayana-putta bahu-vaggam jayam jai-saranam muccha-bhara-mantharo padiyo 569. puttehim sanukampehi udaya-segena vau-danenam sattho vihio dharani-yalammi so akkhare lihai 570. jaha tumhan@ piya 'ham sa-kamma-vasao imam bhavam patto pecchaha te ya parunna ha 'vattha kerisi piuno 1 ms sareie. 3 ms makkhehim.

Page #98
MANIPATI-CARITA-ANONYMOUS 85 571. Ipunaravi sa akkharehim pucchai putte jaha tayam davvam palivannam kim dinnam nivena kim va vi na ya dinnam 572. kahiyam tehim raya amhehim maggio bhanai evam kassa payacchami deyavvam jassa so natthi 573. so ruttho makkadao pecchaha ranno akajja-karittam maraviyo anenam mullam pi na puriyam majjha 574. kenavi uvayenam eyam haram aham gahissami chiddani maggamano ja citthai tava ega-dine 575. sanjha-samae Cellana-devi gantun' asoga-vaniyae nimmala-jala-kaliyae pukkharinie visalae 576. padalim abharanehim punnam lantari-vimukka-vara haram dasie sire daum jala-kelim karai parituttha 577. ai-guruy'-asoga-payava-padisaha-tthiena makkadaenam mandam mandam haro so gahio tie vi na nao * 578. nhay'-uttinna devi jay'-abharanaim niyaya-dehammi avindhai ta haram na pecchai vaharai bahuya 579. ta Cellana-devie nivaissa niveiyam tao raya ugghosavai nayare padaha-payanena savvattha 580. attharasa-vakka-haro gahiyo nao ya jena kenavi so ayakkhao na balo sariro annaha dando 581. suttavasutta-loge 3ta haram makkado gaheunam jettha-suyassa samappai tena vi samgovio haro 582. hare a-labbhamane Abhaya-kumaro nivena aittho satta-divasana majjhe joitta haram appesu 583. jai na appesi taya tujjham ciya cora-niggaham kaham palivajjiya Abhao vi ya bahuya ya gavesae haram 584.. Sivo ya Suvvao tattha Dhanao Jonao taha cattari sahuno "santi guru tesim ca Sutthiyo 585. tatto ya ayario tammi ya kale tulei appanam jina-kappam kau-mano pancavihae ya tulanae 1 ms punarasmi. padi 9 ms tari. 3 ms ta haro. ms samci.

Page #99
86 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 586. tavena sattena suttena egattena balena ya tulana pancaviha vutta jina-kappam padivajjau tattha tava-bhavana ima - 587. jo jena 1anabbhattho porasi-m-ai tavo ya tam tiunam kunai chuha-vijay'-attha giri-nai-sihena ditthanto 588. siho samuttaranto jala-bhariyam giri-naim payattenam vankam samuttaranto ta gacchai ja na gao ujjum 589. ekkekkam ceva tavam carei jaha tena kiramanenam hani na hoi jaiyavi hoi cham-masa-uvasaggo - iyanim satta-bhavana - 590. padhama uvassayammi biya bahim taiya 3caukkammi sunna-gharammi cautthi taha pancamiya masanammi 591. bhoya-jadhe gambhire uvvarae taha alinde va tanu-sai jagare va jhan'-atthae bhayam jinai 592. chikkassa va khaliyassa va mumsaga-m-aihi nisiyarehim va jaha sahasa na vijayai romanco jhana-bhango va 593. savisesatara bahim takkara-arakkhi-savay'-aiya sunna-ghara-susanesu ya savisesatara bhaya tiviha 594. dev'-aihim "kayatthio diya va rao va bhima-ruvehim to satta-bhavanae vahai bharam nivvuo sayalam - iyanim sutta-bhavana 595. jai vi ya sa-namam iva pariciyam suyam anahiya-ahina vann'-ai kala-'parimana-heum tahavi khalu taj-jayam hojja 596. usasao panu tao vi thovo tao vi ya muhutto tehim tu porasio jananti nisasu divasesu 597. meh'-ai-channesu vi ubhao-kalam ahava vi uvasagge pehai bhikkha-panthi nahi kalam vina chaya - iyanim egatta-bhavana 598. jai vi ya puvva-mamattam chinnam sahuhi dara-m-aisu ayariy'-ai-mamattam taha vi samjayae paccha 1 ms ya abbhattho. 2 -- ms ujjham. 3 ms cakkammi. 4 ms toya. ms kayao. 6 ms omits anahiya-ahina-vann'-ai. 'ms parinama. --

Page #100
MANIPATI-CARITA-ANONYMOUS 599. ditthi-nivayalave avaroppara-kariyam sa-padivuccham parihasam miho ya kaha puvva-pavatta parihavei 600. tanui-1kayammi puvvam bahira-pemme sahaya-m-aisu ahare uvahimmi ya dehe ya na sajjae paccha 601. puvvim chinna-mamatto uttara-kalam ca 2dijjamane vi sab-bhaviye 3iyare va khubbhai datthum na samgaie - iyanim bala-bhavana - 602. kamam tu sarira-balam hayai tava-nana-bhavana-juyassa dehovacae vi sai jaha hoi dhii taha jayai 603. kasina-parisaha-camu jai utthejjahi sovasagga vi duddhara-paha-kara-vega bhaya-janana appa-sattanam 604. dhii-dhaniya-baddha-kaccho jo hoi anavilo ya avvahio bala-bhavanae dhiro sampunna-manoraho hoi 605. sdhii-bala-'purassarao havanti savva vi bhavana eya tam tu na jujjai savvam jam dhiimanto na sahei 606. so satta-bhavanae eyae appayam ca bhavanto vattai Sutthiya-suri patta savve vi Rayagihe 607. Abhayassa jana-salammi samthiya santi masa-kappenam Abhaya-kumaro haram alahanto cintae hiyae 608. haro tava na laddho sattama-divasassa vattae sanjha raya pabhaya-samae jam kahi tam na yanami 87 609. ta sahuna samive kaunam posaham pasama-citto dhamma-jjhanovagao gamemi rayanim imam sayalam 610. ummukka-mani-suvanno ujjhiya-vannaga-vilevano padilehiya bhumi-tale padivajjai posaham tattha 611. agasa-bhumi-bhandoyarammi jonha-dahie mahanena punnima-10goyalinie makkhana-pindo vva rayaniyaro 612. siya-pakkhena barasa bhuehi kamaso vimuncamanenam udayayalao mukko rayaniyara-kanduo esa 1 ms kayamhi. ms dijjamano. ms iyase. ms jai. ms dhi. ms abbhahio. 7ms parisara-juo. ms dhimanto. ms sayalam. 10 ms goyalinie.

Page #101
88 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 613. aha Sutthio vi bhayavam kaunam 'vassayam thio pasi mam niya-vasahie bahim niravekkho niyaya-dehassa 614. so maniyarassa suo cintai jai kahavi hara-sambhavam majjha gihe janai nivo ajuttam tao hoi 615. tatto ya tena piya-makkadassa haro samappio isahasa paribhaviyam ca tenavi jassa samappemi haram imam 616. tassa khayo sa-kulassa vi ta kim eena majjha pavenam sahavasaga-eso raya na bhanissai kimpi 617. ta muni-uvassayammi eyam haram tu pakkhivissami etto haram gahium patto muni-vasahi-dare so -618. tattha ya anena dityho so bhayavam Sutthiyo tassa mukko kanthe haro gao ya paccha niyam thanam 619. jassa kaenam Abhao iha tthio posahovavasehim tatto paohame jame rayanie niggao (ya Sivo ?) 620. patijaggium viloyai Sutthiya-gula-kandale haram cintai ha dhi haro so eso deva-nimmio 621. padipekkhiuna niyattai jampei uvassayammi pavisanto bhaya-pamhuttha-nisihiya-pae bhayam pavattae ajjam 622. jampai Abhaya-kumaro vimukka-vara-gharani-davva sanganam tumhanam bhayam katto sa bhanai ghara-vasa-anubhuo 623. sambhariyo majjha bhao Abhaya-kumaro puno vi pucchai kaha anubhuo bhayavam bhanai Sivo savaya sunesu 624. Ujjeni-nayarie ahesi do bhayaro vaniya-putta Siva-Sivadatto namena bhuri-daridda-dukkh'-atta 625. atth'-atthino Surattham patta tatto 3vidhavio jhatti dama-sahasso so vi hu kasaya-naulae chudho 626. tatto ya pasiniyatta varam varam tam gahamo 'mhe jai ja ya majjha hatthe calai taya 'ham vicintemi 627. Sivadattam aham maremi valai punaravi ya pava parinamo evam Ujjenie Gandhavaie dahe patta 1 ms tahassa. ? ms tam ca. 8 ms vilhavau. * ms saremi.

Page #102
MANIPATI-CARITA-ANONYMOUS 89 628. uyayammi tammi bhave so khitto naulao maya tattha putthe Sivadattenam kahio savvo ya vuttanto 629. bhaniyam tena vi bhaya sahu kayam mama vi eriso bhavo asi aha geha-patta maue pesiya duhiya 630. macch'-anaya- nimittam so vi ya naulo padantao tattha egenam macchenam galio mamsa tti sankae 631. so vi ya jale patio maccho hattammi vikkaya-nimittam avayariyao gahio hattao tie duhiyae 632. gehammi samagantum ja phalai sa viloyae java macchoyarammi naulin sa ucchangammi thavai 633. therie sa puttha kim iyam sa aha natthi iha kimpi aha utthiuna theri tie sagasam sa-lahu jai 634. ta tie duhiyae asienam ahaya ?ya ina-theri mamma-paese ghao Slaggo tena ya maya theri 635. ha hetti pajampanti ja amhe agaya tao duhiya utthai sambhama-vasao hatthao "naulao padiyo 636. eso anattha-mullo nao sakkariuna aha therim parinaviuna bhaginim vayam pavanna bsu-v-uvvigga 637. tam savaya bhayam ahuna sambhariyo maccha-keriso attho bhaya-karao ya jampai Abhaya-kumaro imam saccam jao 638. paena vaira-parinama-karao niccam bandhavanam pi attho dosa-pahu-karo dukkhassa ya sagaro niccam 639. biyammi puno jame Suvvaya-sahu viniggao bahim datghum haram pavisai maha-bhayam bhasamano so 640. bhaniyam Abhaena bhayavam kim tumhana vi maha bhayam kimpi bhaniyam munina savaya pura 'nubhuyam bhayam sarisam 641. bhaniyam puno vi Abhaena janium majjha vattae kodam Suvvaya-munina bhaniyam jai evam sunasu ega-mana 1 ms nimitto. #ms iyana. ms lagga. mis niulao. ins bhu-vivigga.

Page #103
90 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 642. Anga-visae ego go-mahisi-samaulo varo gamo Vadagamo namenam samatthi dhani-loya-kaya-hariso 643. tattha ya mayahara-putto Suvvaya-namo aham tu avasesu bhajja viya Siribhadda majjham tatth' asi ruvavai 644. tattha taya ya paliya dhali corana purisa-vaggo ya nattho io tao 'ghara-ekka-paese nilukko 'ham 645. aha mama mahila jampai core mulha ayanuya tubbhe mahilao jam na ginhaha suraya-rasa-tarangini va ima 646. ?nayammi tehim esa icchai niya taya ya pallie pallivaino dinna tenavi kaya niya bhajja 647. sa-yanehi aham bahuso bhaniyo bhajjam va banda pariggahiyam kisa na moesi tumam kauris' ucchaha-parihino 678. ucchahiyo ya evam aham gao tattha cora-pallie egae therie hatthenam kahaviyam tie 649. jaha tuha bhatta iha ceva agao sbanda-gahiyae duhiyae tuha moyavana-heum tie vi kahaviyam majjha 650. ajja pavisium-kamo pallivai tammi niggae sante sanjha-kale tumae agantavvam asankena 651. sanjha-kale tatto gao aham tattha tie pasammi uvavesio ya tie senavaino khattae 652. juttam vihiyam tumae sara-karan'-attham agao jam iha vihiyam ca paya-soyam tie niyaehi hatthehim 653. avasaunena niyatto pallivai niyaya-mandiram ei *sambhamantie imie bhanio so manda-saddena 654. pallivai iha patto khanam tumam bhava aho ya khattae taha ceva tie vayanam maya vi vihiyam turiya-turiyam 655. agamma so nisanno khattae tie bhasio sami jai maha pariniya-pai iha ei tumam tu kim kunasi 656. senavaina bhaniyam sakkaritta tumam samappemi bhiuli vihiya tie tao ya bhaniyam imam tena 1 ms omits ghara. i ms nayasi sehin. 3 ms bambha. ms sambhamantae.

Page #104
MANIPATI-CARITA--ANONYMOUS 91 657. tuha coriyo ya bhavo imo maya jai aham viloemi . to tam bandhami lahu payamsio tassa 'ham tie 658. ghettuna tena kesesu kadahiyo geha-majjha-1thunae baddho Sallaya-cammena aha pahario esu suttesu 659. agantunam sunaenam vaddhao bhakkhiya tatto chutto tay-asim ghettuna vinasio palli-naho so 660. ghettunam kesesu kaddhiya jampiya ya jai ruyasi ta te chindami siro kaya-mona caliya jhatti . 661. pallio nihariya sa vi ya pavarana-dasiyam khandani maggammi vikiranti agacchai jara-vilaio 662. vamsa-kudangi-majjhammi nivasium divasam aikameu nam vaccihamo vicintiya vamsa-kudange nilukkani 663. dasiyanusarao te maggena samagava tao kudiva tehim vamsa-kudanga amhe natthani ditthani 664. tehim paharena aham kayatthio sisa-hattha-paesu khottittu kilae te mahilam ghettum padiniyatta 665. patto ya tattha ego samagao va-naro paribhamanto mam datthunam panio so muccha-vibalo bhumim 666. paccagaya-ceyanno turiyam tatto ya so avakanto navi cirenam patto majjha sayasammi so pavamo 667. paumani-spatte udayam ghettunam osahio do pavara egattha sila-pidhe sall'-uddharani ghaseunam 668. maha angaim sittaim tena sallani niggayani tao samrohana-mulie ghasiy'-ai-rasena sincei 669. sajjaim angaim jayaim majjha tak-khanam ceva ai-niddha-bandhavo so jiviya-danena saha jao 670. 4bhumie akkharaim lihiyaim tena jaha aham bhadda tuha game ceva aham honto vijjo Sikada-namo 671. mariuna so imae adavie va-naro aham jao jovvana-patto ya mae janae juhahivo jao 672. annena va-narenam baliyatarena ahitthiyam juham niddhasio tenam paribhamanto ih' ayao 1 ms punae. ms laya. * ms patto. 1 ms bhumisim.

Page #105
92 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 673. dattho mae tumam iha kilehim tadio ya panc'-angam kattha vi ya ditgha-puvvo eso iya cintayantassa 674. jayam jai-saranam tena ya nao tumam taha tigiccha tie pauno vihio tumam ao majjha uvayarasu 675. ari-vanara-hananenam to pativannam maya vi tav vayanam tattha paese niyo aham imena jahim juham 676. annonnam samjayam mahanta-yuddham imena dappaviya egenam hao biyo galanta-ruhiro jaha jao 677. kahamavi nattho tatto majjha sayasammi so samayao tenaham samlatto lihiunam akkharani jaha 678. giha-vase uvayariyam tae na nayam ?uvehamanenam bhanio maya vi eso tumha viseso na vinnao 679. kaya-ahinano punaravi biya-divasammi dhoio sa maya naya-visesena tao ginhitta tikkha-pahanam 680. 8sa khandiyae nihao taha jaha mukko lahum ca panehim *padivannam pi ya juham tenavi kayannuna kavina 681. apucchitta tam aham tam ciya pallim gao ya khaniuna khaddam 6tag-gehammi java pavittho viloemi 682. ta picchami ku-mahilam pallivai-bhauna samam suttam tass'-asim kadhitta Smaya lahum matthayam chinnam 683. kesesum dhariunam sa mahila kaddhiya dalham baddha bhaniya jaha tam kuyasi ta tuha vi siro duha kaham 684. tatto 'ham niharium ummaggena gahaya tam mahilam man-nayana samappiya tam dub-bhajjam vicintemi 685. ftinni hayammi tam sayamt ca dukkham ca vemanassam ca mahilanam "jananta je navi viramanti Ste mudha 686. ma kassavi nario kulammi fasannamot vi jaejja silavaio Pavissassa kim puna silena viyala u 1 ms vaso. * ms uveikamanenam. 3 ms samkhaniyae. ms padivannammi ya. ms ta gohemi. ms saya. ms jananto. ms je. ms visaya.

Page #106
MANIPATI-CARITA-ANONYMOUS 93 687. nario ya naio samao dus-silayai dosenam . ummagga-ppatthiyao kulani kulani ya hananti 688. stri nadavad idam satyam rasenargalita sati yato dhvamsam vidhatte sa kulavat kulayor dvayoh 689. mahilana esa payai savvassa karei vemanass'-as tassa na karenti navaram jassa alam ceva kammehim 690. theranam samivammi dhammam souna samjao jao tam sambhariyam ahuna maha-bhayam tena samlattam 691. etto taie jame Dhanao namena niggao sahu haram taheva datthum so jampai ai-bhayam tatto 692. taha ceva Abhaya-panho taheva padiuttaram ca Dhana yassa kaham ai-bhayam asubhuyam putthe Abhaena aha muni 693. Ujjenio samasanne game egattha Dhanaya-namo 'ham avases' Ujjenie vivahio tava citthami 694. aha annaya ya ucchava-divase patte vikala-velae egagi sasura-gharam calio rayani-2muhe patto 695. namena Mahakalam masanam ai-bhisanam durahi-gan dham tatthai-dina-kalunam mahilam pecchami royantim 696. paribhaviyam maya vi ya kavi varai nivarium jutta tie samivam patto bhaniyam kim ruyasi tam bhadde 697. tie bhaniyam kim te paoyanam spucchium me vattae bhaniyam maya naro 'ham 'pucchium uciyam ti sa bhanai 698. jo ya na dukkham patto jo ya na dukkhassa niggaha samattho jo ya na duhie duhio na tassa dukkham kaheyavvam 699. icceva-m-ai-6vayanam tie souna dukkha-gabbhani para-uvayara-parenam mayavi bhaniyam tam uddissa 700. ahayam dukkham patto ahayam dukkhassa niggaha samattho ahayam duhie duhio ta majjha kahejjae dukkham ims kulava. I ms suhe. 8 ms piccha amha. ms pucchiyam. ms vayanenam.

Page #107
94 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 701. tie bhaniyam jai kira evam ta picchasu imam purisam sula-bhinnam tam tana majjha pana-ppiyam kantam 702. eso ya nir-avaradho asamikkhiya-karina narindena eyarisam avattham ca paviyo niyaya-purisehim 703. niva-purisana bhaenam sanjha-samae samagaya ahayam samgahiya-bhatta-pana bhoyaveum imam daiyam 704. ja bhumi-thiyam eyam pavemi na ceva tavaya nirasa nipphala-sayala-payasa samjaya rovium lagga 705. ta janami jai aham tuhanubhavena bhunjayami aham bhaniyam maya vi bhadde jai evam canasu tam khandhe 706. tatto hattha-pahattha samjamiya-siroruha arudha khandhammi majjha gahiunam bhayanam evam abha nisu 707. novari-huttam tumae nirikkhiyavvam mae vi padivannam ja nottarai cirena vi bindu nivadanti ta khandhe 708. tahe uddha-muhenam nirikkhiyam java tava pecchami kappittu naram pakkhivai bhayane massa-pesio 709. nivadanti ruhira-bindu tatto bhio tam ujjhiunaham | Bhaya-pamhutthasi-lao vegena palaium laggo 710.sa pava maha khaggam gahaya re pava dasa nattho 'si tajjanti dhavanti samagaya maha adurammi 711. rakkhasu duvara-jakkhini paramesari tujjha saranam allino bhanamano Ujjeni-duvara-desammi sampatto 712. ego carano bahim avaro majjhammi inda-kilassa tie bahira-uru chinditta jhatti sangahiyo 713. padiyo kalunam kandami jakkhanie puro ahayam kula-devaya vi sa anukampiya periya santi 714. veyanam uvasamharium sula-bhinnassa anna-purisassa jivantassa uru-carano maha laio carane 715. sa devaya kahei putta maham sainihim saha samayo jam inda-kila bahim hananti te saini eyam 1 ms bhaenam. 1 ms sameo.

Page #108
MANIPATI-CARITA--ANONYMOUS 2. 95 716. ljam inda-kila-majjhe rakkhami aham ?eyam asesam ti tatto namamsiunam devin patto sasura-geham 717. pecchami pihiya-darassa kunciya-chidda-vihiya-niya ditthi divena jalantenam niya-mahilam ssasuyam ca aham 718. mamsam khayantio majjam ca piyantio samam do vi sahasa suya ya bhaniya su-putti su-ssau mamsam imam 719. tie bhaniyam ambe sajja gahiyam imam maha-mamsam tuha jamauya-tanayam tie bhaniyam kaham vacche 720. tie asittham savvam puno vi bhaniyam imie ambae vacche na sutthu vihiyam jam iha jamauo nihao 721. tie bhaniyam ambe ko maha doso jao maya puvvin bhaniyam maha sammuham viloiyam tena to nihao 722. eyam souna mae vicintiyam sukaya-kamma-leso vi natthi kayagghesu dhuvam juvaisu rakkhasisu ca 723. ko deso ko u pio mahilanam suraya-susumarinam jasim maccho va dahe khanena ucshalae hiyayam 724. avi hojja raya-purise aggimmi vase va kisha-sappe va simhe va pariccaiyam pariccao natthi mahilasu 725. tatto duvara-jakkhini-pasesu thiyo pahaya-samayammi agantu niya-gamam dhammam souna pavvaio 726. tam ahuna hiyae me thiyam tao ai-bhayam bhaniyam Abhaena puno bhaniyam savvam ciya ai-bhayam ceva 727. rayani-cauttha-jame Jonaya-sahu viniggao haram pasitta pavisanto sahasa bhanai bhayai-bhayam 728. taha ceva Abhaya-puccha taha ceva uttaram ca sahussa Abhaena puno laviyam kaham tu puvvanubhuyam 729. bhanai muni Ujjeni-nayarie asi setthi Dhanadatto bhajja tassa Subhadda tap-putto Jonao ahayam 730. Sirimai-nama me asi bhariya ruva-jovvan -anumatta maha paya-paniyam pi hu piei accantam anuratta ms jai. 2 ms vayam. 3 ms sasukham. ms sattham.

Page #109
Ob Two DDA TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 731. bhaniyam taya annaya 'ham samiya miya-puccha mamsam anesu jai n'anesi lahum ciya asamsayam to marissami 732. puttha puno maya sa kattha pie santi te ya 'miya-puccha tie bhaniyam Seniya-ranno gehe aime santi 733 tav-vayanenam calio cirena patto ya Rayagiha-nayare tassa ya bahir-ujjane java aham visamami khanam 734. ta dasi-ucchavammi puvv'-ucchava-vijayini ppavattammi bahu-desa-vesa-bhasalamkara-vibhusiya dakkha 735. niya-niya-vihava-sameya parivarena samparivucao ganiyana dariyao tam ujjanam uvagayao 736. Snandana-vana iva tahim sa-cchandam accharao vi imao maniya ujjana-sirim pauma-sar'-ucchangam uvanhaya 737. kalhara-kamala-kuvalaya-tamarasa-paraga-pinjarammi jale jala-keli-kamma kaum viviha-payara-payattao 738. tatth' eva Magahasena namen' ega panangana-dhuya. ai-ruvavaim harai sahasa vijjaharo etto 739. tap-pariyaro kuvai mahanta-karuna-parena-jhatti mae so ya samarena gahiyo tassa sa-pidassa hatthao 740. tatth' eva ya pauma-sare padiya tatto ya uttarittanam majjha sayasam patta jampai pae panivayami 741. bhaniya maya vi bhadde subhagga suha-bhagini bhavasu niccam eyae puna bhaniyam jodiya-kara-kamala-mukulae 742. ajj' eva ajja-puttenam tava jiviya-payana-mullena kiya ta tuha pae sevissam kuru bahu-pasayam 743. utthaha pahu vaccamo asoga-taru-cchaiyam kayali-geham tuha deha-kheyam ahuna abbhangeum avanayami 744. anuyattanto pariyara-samanniyam tam gao kayali-gharam abbhanga-malana-majjana-bhoyana-m-ai tti karitta 745. sejja-gayam suh'-asana-uvavittha pucchae jaha sami katto tumam iha patto maya vi savvam samakkhayam 1 ms maya. 2 ms imam. 3 ms tadena. 4 ms nittham.

Page #110
MANIPATI-CARITA-ANONYMOUS 97 746. samlattam tie vi ya jaha ajja-putta sa ujju-parinamo sa mahila dus-sila tuha niggamanam acintisu 747. mau-ggama-rahassam mau-ggamo ya janium satto janei sappanim sappo kim janae anno 748. bhaniya tao maya sa udda sab-bhaviya viniya ya ma suyanu bhanasu evam maha bhajjam takasi sat nunam - 749. avaranhe samjae niya-siraso choliuna majjha sire cunamani nibaddho bhaniyo nivvaha giham naha 750. anumannae maya vi ya janam uvadhoiyam ca cedenam arudho tattha aham samayam ciya Magahasenae 751. sa janam aruhitta pandu-balivadda-joiyam asamam : pura-sammuhi payaya ghettuna "mamam viyasiy'-acchi 752. aha sankha-padaha-saddam loyanam kalayalam asaha mano ekko ya gandha-hatthi ai-matto bhanjai khambham 753. nasanto turaga-gai usaviya-danta-musala-juo jattha ya loya-kalayalo vegena pahavio tattha 754. vegena avayanto hatthi gulugulenta-saddalo janam tam ghettu-kamo ahayam ca puro thio tassa 755. adhavento bahuso hatthim pi ya tam puno ramavento vijju vva kala-meham sohavanto ya jana-purao 756. puvvim kaya-joggao siha-nivaena lucchalanto tam tatth' eva ya bhamamanam mudho sa niginhae hatthi 757. datthum egam kannam gahium tam dhavio kari eso haha-ravammi jae khuhie savvammi loyammi 758. eyammi antare pariyanena tganiya ha sa Magahasena mai dinnamf ditthi citta-bhiya jaha kattha-puttaliya 759. hakkariya thakkaviya khellaviya appio ?maya hatthi ahoranana tatto sanjha-samao samayao 760. purao ranno siri-Seniyassa pecch'-ai-varao atthi sajjiya-natta-sahae uvatthiya gahiya-aujja 761. pahayesu turesu sa-bala-vuddhammi janavae malie Seniya-nive sa-putte uvavitthe ranga-salae 1 ms ucsharamtammi. ms paya.

Page #111
98 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 762. luggahie bhagavao thue siri-Vaddhamana-samissa vara-vesalamkara patta range Magahasena 763. kaya-ray'-ai-panama panacciya hava-bhava-rasa-saram eyammi antare 'ham sutte janittu paharie 764. pavisittu kuttayammi jhacitti miya-pucchagassa egassa pucchao ukkattiya mamsam gahiuna nihario 765. tehim tu vibuddhehim gadham ukkuviyam jaha eso. coro coro miga-pucchassa puccha-mamsam gao ghettum 766. tam ca kahiyam ranno tena vi peccha-bhango bhaveu ma tava paccha vi cora-suddhim faudayales karissami 767. aham avi ya Magahasena-neha-nibaddho tao vicintemi pecchami nayana-amayam naccam 2tava khanam ekkam 768. nijjai sa naccanti Seniya-purao anega-bhavehim sura-rayassa va agge Tilottama uttama #natti 769. Magahahivena naccana-visesayam-tosiena samlattam sahu aho sahu tuham naccana-kiriya Magahasene 770. varasu varam tie vi ya samlattam deva tujjha pasammi citthau eso ya varo puno vi lagga panaccium 771. dinno bio ya varo puno vi taiyo gavesana-nimittam maha ceva imam padhiyam aha tie Magahasenae 772. kaha se miya-puccha-halae majjha jiviya-dayae pie culamani ftujjha ginhiyaef tassa samagame hojja jiviyam - maya bhaniyam - 773. aham se miya-puccha-halae tujjha jiviya-dayae pie culamani ftujjha ginhiyae sa uvatthief jivase ciram - puno Magahasenae bhaniyam - 774. jai tumam miya-puccha-halae majjha jiviya-dayae pie cunamani majjha Tginhiya kattha vi eyam gae kame kahat - maya bhaniyam - 775. lamme nala-nali-samkule Layagihassa pahe mahalae mattenam gaena bhisiya ftattha vi eyam gae game kahat - tao anaya Magahahivo vinnatto - 1 ms uggahie. 2 ms tava. 3 ms taddhem.

Page #112
MANIPATI-CARITA-ANONYMOUS 2 9 9 776. miya-puccha-halae esa sami nisamsayam havao eyam vijjahala-halantie jena me jiviyam dinnam 777. ekka-varenam eyassa jiviyam dehi tahaya bienam emeva majjha bhatta taiyam paccha vi maggissam 778. ranna vi ya paoivannam davina-payanena tosiya tatto visajjiya nivenam samam maya sa gaya sa-giham 779. badham tie saddhim legattha pavittha-panaya-sabhavam visaya-suham anuhavanto suhena citthami tattha aham 780. kalo u kao vi maya bhaniya sa-ppema Magahasena sa jaha sundari jami aham Ujjenim tie aha bhaniyam 781. ahayam pi agamisse tumae mukka u kim karissami padivannammi mae aha vinnatto Seniyo tie 782. kunasu pasayam maha sami so labbhai taiena ya varena ranna vi ya kittham jam ruccai tam bhanasu ahuna 783. Ujjenimmi gamissami jen' egenam samam aham deva iya tie vinnatto visajjiya Seniya-nivena 784. dhana-rayana-bhariya-janehi sa-parivarae tie pariyario kassavi kalassa aham Ujjeni-pura-vare patto 785. muttuna Magahasenam bahir-ujjane nisa-pahara-samae khagga-biso sa-gihe patto mahila-parikkh'-attham 786. tattha avamguya-dare majjhammi gao niyammi sayanie pecchami taruna-purisam suttam imae samam tatto 787. niya-ditthi-dittha-guru ya-viliya-indhana-vasao jadi yassa kov'-analassa. dhumo vya kandhio jhatti karavalo 788. tassanuttama-kammassa uttam'-angam maya tao chinnam siggham avakkamiunam egantam lahu nilukko 'ham 789. tatto sa sambhanta mahila utthittu pehei disao tahe na kimci pasai tahe randhanaya-pasammi 790. khanium mahanta-khaddam tam purisam tattha pakkhi veunam tassovarim miya-ghadam kau limpittu sa sutta 791. cinteum aham laggo aho ima jarisao mahilao bhuyagavai-kulila-cariya sambara-singovamiya-hiyaya 1 ms egacca. ? ms ena tena.

Page #113
100 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 792. taha bahu-rakkhiya iva dos'-adhara maru vya nikkaruna dusi-dhauno vya jasim guno ya doso ya sambhavai 793. kimpaga-phalalio jaha avae havanti mahurao paccha kaduya-vivaga evam lilavaio vi 794. pavvaya-metta mana sasura-kulanam piu-gharanam pi ummagga-patthiyahim navaram bhagga mahilahim 795. ko eyasim nahi vetta-laya-guvila-hiyayanam bhavam bhagg'-asinam tatthoppannam bhanantinam 796. mahila dejja harejja va 1sarejja va samvayejja va ma nussam tuttha jiyavejja ruttha tam jhatti marejja 797. komara-pai vi ima tam jai evam karei ka asa vesae atam muttum Ujjenie hiyam kaham 798. cinteuna gihao niggantunam gao ya tap-pase bhaniya maya ya dittha jarisaya atthi tarisaya 799. Magaha-puram vaccamo acchihamo suhena tattheva padivanne tie vi ya samagao Rayagihe nagare 800. kaivaya-dinani thauna tattha bhaniya puno Magahasena - jaha tattha 3gaena mae na ya dityho guruyano koi 801. tam pucchiuna siggham puno vi sundari ih' agamissami. kahakahavi tie mukko Ujjeni-purim samayao 802. niya-damsanena anandiana "maha janani-janaya-pamu hani niya-geham sagao 'ham dittha bhajja ya a-visesam 803. sa pai-divasam tassa ya ghadassa kauna aggao puyam jam jassa viyariyavvam tam tassa payacchai paccha 804. anna-dine mama pahunnayam payao kaum araddha bhaniya ya mae sa jaha kassavi padhamam na dayavvam 805. mama dauna sbhayanam anantaram dejja agga-kur'-aim tie bhaniyam anno ko majjha piu tumam muttum tie 1 ms marejja. 2 ms omits. 3 ms jaena. ms aham. 5 ms aigao. ms avasesam. 7 ms jamma. . ms bhoyanam.

Page #114
MANIPATI-CARITA-ANONYMOUS 806. uvavesiuna bhoyana-thane 'kauna hattha-soyam ca tavagao uttinno puo lahu khandiyo tie 807. egenam khandenam ghadassa kauna jhatti accaniyam seso "khitto maha bhayanammi bhaniya maya tatto 808. ajjavi na ceva viramasi pave eyao duttha-kammao sa nahi tti volitta rosena pakampamana u 809. tam ceva tatta-tavayam ghettum utthaiya tao ahayam "nasanto putthie e hao ya tavaenam IOI 810. tatto ya daddha-kayo kahavi gao niyaya-janani-gehammi bandhava-jananihim aham moio maccu-vayanao 811. iya sa-gurunam payadiyam itthinam visajjana taha dando sa cariya-kahana-puvvam samappiya tag-guru-janassa 812. dhammam souna aham pavvaio tam mane thiyam majjham bhaniyam ca bhayaibhayam tena maya ittha intena 813. bhaniyam Abhaenam bhayavam tujjhe "viraya dhuvam bhaehim to amhe bhariya-kamma savva-bhaya bhintare navaram 814. jae pahaya-samae paritta posaham tao Abhao niggacchanto bahim uvassayao tao jhatti 815. pecchai haram Sutthiya-gala-kandala-samthiyam tao hiyae cintai aho alobha 'eyarisao jao eyam 816. na ya ginhanti imenam manne karana-vasena abhanesu bhaya-pabhiio ya tao mae namo namo hou sahunnam 817. haram tam ginhitta vanditta muni-varam tao ranno tam appai raya vi ya devie hiyaya-suha-jananam 818. evamviha alobha poya iva sahavo havante ya ta Kunciya munca tumam eyam kudam asaggaham 819. esa kanna-suha-kari nisuya uvama aham pi kahavami tuha Manivai aganio eddaha-mettovayarassa 1 ms cauna. 9 ms khetto. ms bhoyanammi. ms pakampamana. ms nasanto. ms viramaya. 7 ms e parisae. H 8

Page #115
102 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 820. sariso 'si tumam sihena tassa sahu vi bhanai ko siho jampai Kunciya-setthi lavahanenam sunasu bhayavam 821. Kasi-visae Banarasie Jiyasattuno raino vejjo laddha-pasao jao annaya so kahaseso 822. kahiyam nivassa tena ya putthe se atthi koi mantihim bhaniyam do santi suya aiva-bala tao ranna 823. tassa pae samthavio anno ya vejjo ao ya te putta. vijja-gahana-nimittam patta annattha nayarammi 824. samahiya-vejja-sattha ?paccavatta tao ya rannammi pecchanti magga-tire andham siham khuha-khamam 825. jampai lahu ya bhaya jettha bhao pabhanijjai satthe pasanti-anah'-ai cigicchiyavva sa 3dhammo ya 826. to esa anaho cciya siho pauni-okaremi acchini nevam mannai jetsho kamiyaso jampai tam eva 827. jettho bhaya jampai jai eso tujjha agaho atthi ta cittha khanam ekkam java hu ruhami taruss' uccam 828. Scatie ya tammi osaha-gudiyae anjiyani acchini paun'-acchina ya tenam 6chuhienam bhakkhio so vi 829. biyo bhaya nayaram niyam gao bhoga-bhayanam jao siha-samo tam bhayavam jo uvayarim uvaddavasi 830. bhaniyam munina Kunciya ma evam bhanasu sahavo jena sattanukampana-para jaha Meyajjo risi bhayavam 831. ko eso Meyajjo Kunciya-setthena pucchio sahu jampai sunasu savaga houna vi maccharo inhim 832. Sageya-pure nayare Candavanamsiya-nivo parama-saddho gharani Dharani nama putta Municanda-Gunacanda 833. juva-raya jettha-suo Gunacanda-suyassa tassa Ujjeni dinna kumara-bhuttie tattha kunai so rajjam 834. tassa ya ranno bhajja biya Paumavai tti namenam tie Sagaracando putto taha Balacando ya 1 ms avahanam inam. 2 ms paccaudha. 3 ms dhamma. 4 ms karimmi. 5 ms cadiyae. 6 ms chahienam.

Page #116
MANIPATI-CARITA-ANONYMOUS 103 835. eso Igayo narindo pavva-dine bambhayari posahio niya-vasahare paaimam thio tao pajjalai divo 836. cintittu sijja-vala kaham aha sami tamammi egagi thai sa pai-paharam sincai tillena tam divam 837. raya sukumala-tanu suha-jhano nicceyano padiyo dharani-yalammi tatto sampatto deva-logammi 838. tassa maya-kiccaim kaunam jhatti bhanai Municando jaha ambe Paumavai gihana rajjam sa-puttanam 839. ahayam tu pavvaissam sa jampai putta maha suya dahara ka vama ka dahina ditthi ta bhavau tuha rajjam 840. samjao Municando raya palei niya-paya-nivaham tassa sirim sa datthum ahiyam samtappai manammi 841. cintai aham abhagga pava ja niya-suyana dijjantam rajjam imena taiya 2nagahinsu thiya ya sutta-3mana 842. ahuna vi ya Municandam marittu suyana demi rajja-sirim I vaha-parinaya gavesai chiddani tassa bhuvassa 843. tena ya chuhalaenam haya-vahaniyai gantu-kamenam bhaniya dasi siggham gahiuna moyage ejja 844. sa naya--vaiyarae bhaniya Paumavie kim eyam tuha pase sa jampai niva-heum moyago eso 845. visa-makkhiya-hatthehim gahium khanam egam aha paramuttho surahi tti bhaneunam samappio tie hatthammi 846. tie vi naravaino samappio so ya bahir-ujjane te do vi gaya bbhae tassa gayantassa pasammi 847. lahu-bhaunam a-daum kaham amum bhakkhayami cin teum : tam moyagam ca duha so kauna samappiyam tesim 848 tam tam bhakkhanta cciya visama-vis'-uggara-kampira padiya puttha nivena dasi kim iyam sa aha na ya jane 1 ms gaya. ms agahimsu. sms manam. ms vairaya. ms tie. ms mogam.

Page #117
104 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 849. eyam param viyane eso Paumavaie devie sa-karehim paramuttho dittho gahio na annenam 850. vamana-vireyana-mantehim tav-visam haniya niv-visa vihiya tatto sovalambham bhaniya Paumavai tenam 851. juttam ambe vihiyam taiya rajjam 1anicchamanie agahiya-para-bhava-sambalam inhim mam marayantie 852. ta puttanam rajjam daunam vimala-carana-parinamo Rahayariya-samive gahiya-vayo to sa viharei 853. etto Ujjenie samatthi Gunacanda-raino putto uvarohiyassa putto biyo uvarohiya-gharammi 854. te ummatta bhuya bhikkha-pavittham tu tattha gehammi bhikkhayaram ginhitta pabhuya-kalam kayatthanti 855. tana bhaenam tattha ya pavisanti na sahuno tti muniunam Municandenam puttha Rahayariya jaha pahuno 856. ma te bhavantu bala duggai-pura-gamino aham gantum ta te varemi tao guruna ya visajjio patto 857. niya-guru-guru-bhaunam surinam uvassayammi uttariyo panaya guruvo pay'-ai-dhoyanam muni-janena kayam 858. bhikkhayariya-samae bhaniya sahu ya majjha damseha may'-aiyani kulaim sa-labha-bhoi aham 3jamha 859. cellaga-pesana-puvvam kahaviyam tam purohiyassa gehe visajjiuna cellagam eso tattheva ya pavittho 860. so mahaya saddenam payacchae dhamma-labham eehim anteura-parivaro jampai niggaccha lahu samana 861. kim bhanai ucca-saddenam "bhisae vihiya-bahira-"vaddenam tam saddam sounam uttinna uvari-bhumio 862. ai-duddam ta donni vi kuvvanta kilakila-ravam bahuya te dhakkittu duvaram gahaya sahum uvarim bhumim 1 ms anicchamanio. 2 ms vayam. 3 ms jamma. 4 ms purohasa. 5 ms bhisana. *ms ceddenam. 7 ms bhumie.

Page #118
MANIPATI-CARITA-ANONYMOUS 863. arudha bhasante janasi kim naccium tumam sahu bhaniyam tena vi janami do vi vaejjaha ya tujjhe 864. bavattari-kalae visarae tammi naccamanammi na ya vaium viyananti balisa tti kala-hina 865. bhaniya te tena tao bho tujjhe koliya na yaneha vaeum punaravi bhananti jaha ettha jujjamo 866. munina bhaniyam evam sama-kalam do vi tassa abbhittha tena nijuddhe kusalena dhaliy'-anga kaya do vi 105 867. dharani-yala-gae anamisa-ditthie te karettu ghara-daram ugghadiya niggantum egattha vanammi thaunam 868. sa jjhayanto citthai tesim anteure parivaro ja gantuna viloyai pecchai ta ceyana-rahie 869. aha kuviyam imenam tao raya sa-sambhamo patto te leppa-kamma-ghadiya vva tena sayanammi samthaviya 870. puttho Gunacandenam parivaro kena erisa vihiya tena ya bhaniyam samiya munina bhikkha-gaenam ti 871. pucchaviya ya guruno aittham tehim ettha gehammi pavisanti na ya munino te ceva bhiya kumarenam 872. pahunnago atthi muni samagao tena jai kaya hojja atthi tam na vayam janamo so ya muni ettha na ya 873. maggavio nivenam nayari-bahim asoga-taru-mule dittho tap-purisehim kahio raya gao tattha 874. dittho ranna nao padio paesu tassa sahussa ambadio ya tena ya duc-carienam kumaranam 875. Candavadimsaya-ranno putto houna niya-sue vi tumam sahu khale karinte na ya varasi kim 1tumam juttam 876. bhanai narindo bhayavam avaraham khamasu na ya 2uvekkhissam ee bale muncaha bhaniyam munina na muncami 877. jai pavvayanti to pagunayami bhaniyam nivena kim ajuttam munina gantum putthim paunitta kantha-kandalayam 1 ms tumayam. ams uvakkhesam.

Page #119
106 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 878. pativanne tao tehim munina sajji-kaya tao jhatti pavvaviuna niya guru-mulesu ya carana-sahiya 879. cintei raya-putto dhanno 'ham jo imena niya-guruna uttario bhavao iyaro puna mangulam dharai 880. pecchaha imena vihina amhe pavvavia taha vippo palijjami paesu ahayam suddana cintei 881. kauna vayam patta sohamma-deva-logammi titthayarassa samivam vandana-heum tayanu patta 882. panamittu tao puttham kim amhe sulaha-bohi ya kim ca dullaha-bohi bhaniyam Jinena tumhana vippa-suro 883. dullaha-bohi padhamam cavihi katthena pavihi dhammam mitta-surao tatto panamittum Jinam gaya saggam 884. niva-suya-devo bhaniyo vippa-surenam jaha aham tumae dhammammi thaiyavvo padivannam tena devenam 885. aha Rayagihe setthi mahanta-bhaddo ya vijjae Subhaddo tassa ya bhajja guna-vinaya-sila-nimmala-jasa Sujasa 886. tise gih'-ega-dese nivasai mei sahi tao tie gabbhammi samuppanno jai-maenam tu vippa-suro 887. tammi samae sa setthini vi avanna-sattaya jaya sa royai accantam puttha ese kim ruyasi 888. tie bhaniyam piya-suhi maya-vaccha 'ham ruyami tenaham tie puno vi bhaniyam ma bhanasu tumam aham bhadde 889. niyaya-suyam tuha bhadde dahami taha tae vi niya vaccham appeyavvam majjham mayam ti paino kahissami 890. iya kaya-sankeyanam punne samae suo samuppanno meie tie dinno Sujasae tie maya-dhuya 891. dinna meie tao kahiyam meyassa maya-suya jaya tena kayam maya-kiccam Sujasae kao mahocchavo 892. paesu taha padai meie esa bhagini tuha putto jampai Sujasa namam imassa tuha santayam daham 893. vatte vaddhavanae samagae nama-karana-samayammi Meyajjo tti ya nama payaliyam tassa janaehim 1 ms padivannehim tao te.

Page #120
107 MANIPATI-CARITA-ANONYMOUS 894. kala-kkamena kaum kala-kalavam sa parago taruno mitta-suro paaibohei agamma na bujjhae so ya 895. ruva-guna-silaninam atthamham ibbha-kannaganam tam maya-piyaro paniggahintao ega-divasenam siviy-arudho atthahi bhajjahi samam bhamei nayarammi cintei devo hiyae na bujjhae esa emeva 897. riddhie bhamsio puna suhena bujjhai tao anupavitsho meya-sarire royai meyo puttho ya meie 898. kim ruyasi tena bhannai maha dhuya ajja jai ajivissu abhavinsu tao vivaho majjha vi gehammi emeva 899. devabhioga-vasao kahio meie tassa sab-bhavo so rustho meyo ta asarisa-juvaim vivahei 900. hatthehim gahiunam uttaritta hadhena siviyao joyantana jananam khitto niya-geha-khaddae 901. so kheyanto citthai jai tava samagao devo kim pavvayasi 'na ajja vi opaoio paesu so bhanai 902. barasa-varisaim te bhoge bhunjittu pavvaissami samlattam devenam jai evam kim karemi aham 903. Meyajjenam bhaniyam ranno dhuyam mamam davavehi avagaya-meya-kalanko jena suhaim anuhavami 904. padivajjiuna devena appio tassa chagalo ego vosirahi rayanaim mahaggha-mullani bharini 905. tesim thalam ranno dhoitta duhiyam pi maggehi iya bhaniunam devo patto tiyas'-alae niyae 906. bhariunam rayananam ai-visitthana thalam assa piya dhoyai nivassa so vi ya jampei paoyanam kahasu 907. so bhanai deva dhuyam niyayam lahu dehi majjha puttassa ranna bhaniyam evam mama purao 3bhanasi a-sambad dham 908. evam bie taie divase jampai nivariyo vi fimo kahai Abhayassa raya Abhaya-kumaro vi cintei 1 ms ni. ms padie. ms bhana. ms ime.

Page #121
108 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 909. eyassa kao rayanani santi pucchai aha imam Abhao so aha majjha chagalo vosirai imani rayanani 910. gahiyo ya tassa chagalo nio niva-mandiram ca Abhaenam vosirai durahi-gandham majjham bhavanam vinase tti 911. Padiappio ya tassa puno vi rayanaim dei aha Abhao devie 2ima maya cintei ahava parikkhami 912. jampai Abhao meyam dukkham raya calei Vebharam tam sama-panca-3raha-gamana-joggayam kunasu girim imina 913. vihiyam taha tti punaravi bhaniyam Abhaena jalahim aneha nhaviuna tattha tuha suyam eso nivo dahihi puttim 914. devena tao kallola-samkulo rayana-rasi "salono Rayagihassa vi hu disim anio jala-nihi jhatti 915. majjaviuna tattha ya dinna raena niya-suva tassa mahaya ya vittharenam pariniya tena sa tatto 916. nava bhajjahim samao bhunjai bhoge ya barasama-varise sampatto so devo vinnatto tahim navahim pi 917. punaravi barasa varise amhanam dehi jena samam eva eena pavvayamo padivannam tena devenam 918. eganta-rai-pasatto sagge iva accharahim givvano barasa varisani puno gayani aha tattha nayarammi 919. gam'-Sagara-nagar'-aisu siri-Vira-Jinesaro ya viharanto bahu-parivara-parivulo samosaoho guna-gan'-ainno 920. vanditta Vira-Jinam pavvaio vittharena Meyajjo tab-bhajja pavvaiya Candanabala-samivammi 921. samaiy'-aiyaim padhio ekkaras' eva angaim annattha vihariunam samagao so ya Rayagihe 922. tattha ya Seniya-raya nhao kaya-mangalovayaro ya attha-saena javanam sovannanam ca pai-diyaham 923. jina-payanam karei paccha bhunjai io ya so sahu viharanto sampatto gehammi suvannagarassa 1 ms puccheyam. 2 ms maya. 3 ms paraha. * ms silino. 5 ms omits agara.

Page #122
MANIPATI-CARITA-ANONYMOUS 924. so vi hu ghadiuna jave oppitta 1pavisai ghara-majjhe kappada-parihana-kae tava ya patto tahim kunco 925. picchantassa ya munino te ya java tena pakkhina gahiya niharium sunnaro na pecchae te jave tattha 926. puttho anena sahu kattham java sa tam-rakkhana3paro ya tusinio citthai sahu ruttho ya sunnaro 109 927. allenam cammenam bandhitta so ya sirammi khottei phaniyao niggaya u acchini kevalam 4siddho 928. jo kuncagavarahe pani-dayae kuncagam tu naikkhe jiviyam anum pehanto Meyajja-risim namamsami 929. nipphediyani dunni vi sisa vedhena jassa acchio na ya samjamao calio Meyajja-risim namamsami 930. tena ya kaya-"uvasagge sammam ahiyasie muni-varenam uppannam ca anantam nana-varam kevalam tassa 931. niggantuna purao paovagao ya so purisa-siho aharam ca sariram kammam sesam ca so dhunai 932. ummukko so bhayavam jammana-marana-pariyattanasayanam bhava-saya-sahassa-mahanam Meyajja-risim namamsami 933. tassa suvannagarassa dasa-cedi ya kattha-bharam ca samcalai chittenam kuncena bhaya java vamiya 934. datthum suvannagaro java ya Seniya-nivao bhaya-bhio so putta-patti-sahio loyam kauna pavvaio 935. vinnaya-vaiyarenam Seniya-ranna visajjiya purisa bandhetta tam anaha parivara-sammanniyam tatto 936. geha-gaya gahiya-vayam datthunam anayanti tay-avat tham te datthunam raya evam hiyae vi cintei 937. bahu-avarahe vi kae damsana-ghao na jujjae kaum aha jampai jai bhajjeha vayam ta mayavaissami 1 ms evisai. ms parihani. 3 ms puro ya. 4 ms siddhi. 5 ms uvasaggo. ms omits jai.

Page #123
IIO TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 938. iya sasiuna mukko gantunam so vi su-guru-mulammi pacchayava-sameo para-loya-hiyam karai uggam 939. ljivanukampayae Meyajjenam jaha u na vi kahio kunco taha amhanam Kunciya na ya kappae kahium 940. jampai Kunciya-setthi nisuya uvama tae samakkhaya majjham pi sunasu uvamam he Manivai avahana danenam 941. Campae nayarie nijjiya-sattu nivo 'tthi Jiyasattu tassa ya ruvena Siri Sarassai mahura-vanie 942. Sukumaliya tti nama sirisa-mala vya komala tatto tie ai-asatto vimukka-rajjo vigaya-lajjo 943. paccantaya-raehim carad'-aihim jano samaraddho uddavium to paura tap-puttam vinnavanti jaha 944. natthammi rajja-sare kim kahaha tena visaya-vasanassa ranno anivvasanena rakkhasu rajjam 3vinasantam 945. caur'-angam tena balam sa-kare kauna jogga-sura-panam devie saha raya karavio so ya ai-matto 946. purisehi rakkhavitta turiyam mukko mahanta-adavimmi jae pahaya-kale parigalie maya-viyarammi. 947. paaibuddhani viloiya nai-giri-m-aini aha vibhavanti nisariyani amhe ta jamo janavayam kampi 978. gacchanti sa devi sukk'-uttha sukka-nala-gala-talu jampai jai na ya anasi jalam tao janti maha pana 949. raya rukkhe cadio pasai niram na tattha pecchai tan-neha-mohiya-mano bahusu sira vi mukkunam 950. ruhirassa bhareunam palasa-dala-khallayam samayao bhaniyam pie viruvam maya aha thovam jalam pattam 951. nayanani dhakkiunam piyasu jalam tie tam taha vihiyam purao kimpi payaya puno vi jampai devi 952. ai-chuhiya naha aham payam avi daum na ceva sakkemi tan-nehao raya dure gantunam urao 953. ukkattiuna mamsam sararanim mahiya paoiun' aggim paiunam tam gahitta samagao devi-pasammi 1 ms sevanukampae. * ms nivanasanao. 3 ms vinasantam.

Page #124
MANIPATI-CARITA-ANONYMOUS III 957. sa tenam bhuttenam satthi bhuya puno vi caliyani pattani tani kamaso Vanarasi-nama-nayarie 955. abharana-dhanen' eso nivai vavaharai hattam adaya Sukumaliya ya citthai gharammi vinnavai ya bhattaram 956. tumhe citthaha hatte divasam sayalam aham tu katthenam egagini gharammi divasam aivahayami tao 957. ranna ego pangu tie vi u sarena mana-hari mukko tag-giena akkhitta tammi anuratta 958. sutthu vi 'hiyasu sutthu vi piyasu ?sutthu vi aladdha pasarasu adavisu mahiliyasu ya visambho neva kayavvo 959. muttum pahana-rayam deva-kumarovamam dhana-samid dham bibhacche duppicche duganchie pangule laggo 960. aha vaccante kale cintai dukkham sa-sanka-ghara-vaso kena vi uvaenam cirantana-paim nivaemi 961. sa-cchanda-pangu-parirambha-lalasa annaya ya vasasu Gangae ai-puro samagao sa bhanai daiyam 962. he piyayama damsaya puram Gangae saha gaya ya dai yenam nai-tira-tthiya-paino putthim gaya nirakkhanti 963. pellai paim jalammi padio so pavae maha-rukkham chubbhantam durena Supaitgha-purammi tena gao 964. tattha aputto raya mao ya ahivasio tahim turao tam datthunam tena ya hamsitta appiya sputthi 965. jao tattha narindo sa vi Sukumaliya samam tenam bhakkhitta ghara-davvam khandhe kauna tam pangum 966. pai-gamam sa hindai gayanti gayanaim tena samam anukampae tatto dei jano tana goyaraim 967. Supaittha-pure patta gayai loyao raina nisuya ahuya tena samam nivesiya javaniy'-antariya 968. gayai tena samanam niva-bhanienam ca pangu-purisenam puttha "bhadda tujjham nijjiya-Rai-Rambha-ruvae 1 ms hiyari. ms suttha. sms puttha. ms bhaddo.

Page #125
112 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 969. kim 1erisao bhatta sa bhanai pai-vvaya aham bhadda erisao cciya bhatta maya-viehi 2aham dinno 970. jena pai-devayao kul'-anganao vahami tena imam javaniyam uppaditta padhai silogam imam raya 971. bahvo rudhiram apitam bhaksitam mamsam uru-jam Bhagirathyam patih ksiptah sadhu sadhu pati-vrate 972. nivvisiya anatta kayaggha-mulovama maha-pava Sukumaliya vva bhayavam tumam pi jao maha avassam 973. jaha Bhaddaga-vasabhena he Kunciya savaya visohiyo taha kahami visohim niratthayam ma visurahi 974. bhaniyam ca Kuncienam Bhaddaga-vasabho ka esa sahesu bhaniyam munina samanovasaga nisunesu ega-mano 975. Campae nayarie satta-vasabho tti bhadda-pagai avarajjhai na ya kassa vi kan'ai-care jano dei 976. a-vidinnam na ya ginhai giva-singesu dikka-ruvani andolanti vilaggiya kassa vi sangam na vahei 977. tena janena vihiyam Bhaddaga-vasabho tti nama so etto Jinadaso namenam samatthi saddho tahim pavaro 978. pavva-divase sukaya-punna-posaho niya-gih'-ega-desammi sunna-ghare va pavisiya padimam padivajjae dhiro 979. kinha-cauddasi-rattimmi egaya sunna-geha-majjhammi padimam so padivanno niruddha-mana-vayana-vavaro 980. tassa ya Bhadda bhajja namena na ceva kammana sa vi dus-sila para-purisena samam tatth' eva ya pavittha 981. paesu jassa nihiya naraya santi causu lohassa thiraya-heum manco so niyo tie patthario 982. arudhesum tesum narao savagassa bhinditta caranam mahie laggo tena ya ai-pidiyo saddho 983. nissarai ruhira-puro tena ya nillohio khane jao dhamma-jjhanovagao sampatto deva-logammi 984. tam purisam pesitta andhare ceva sa vi tam mancam ja uppadai setthi dhasattiya dharani-yale padio 1 ms esisao. 2 ms aha. 3 ms vasabhane. 4 ms nisunemu.

Page #126
MANIPATI-CARITA-ANONYMOUS 113 985. sa sambhanta divam anitta jovae sammam ta picchai niyaya-pais paya-vehanam mayam tattha 986. mance tam thaviunam cintai se dosa-chayanovayam Bhaddaga-vasabho ta tattha agao deva-jogenam 987. ruhirena tassa singe alimpiya muncae guruya-dhaham milie loe jampai esa pai mario 'nenam 088. bhannai janena eso a pava tae vinasio kisa taha Bhaddagena houna savao esa gaya-doso 989. aha so Bhaddaga-vasabho caaittu karanammi karaniya purao nillaliuna jiham thio iyam bhaniyam eehim 990. niyaya-kalankam eso avaneum icchae kumsim tattam cattitta iya soum mannai caliuna siram 991. karaniehim tatto taveunam kumsim imam bhaniya sii bhaveu aggie ya kammam akarago jai sa 992. aha kari tao dajjhai bhanio mukko ya cattiya tena huyavaha-maya kumsi so Bhaddaga-vasabho tao suddho 993. ukkittha-kala-ravo sahukkaro taha jane jao khitta kanthe mala kusumana ahayam turam 994. tadijjanti Bhadda sab-bhavam payadae tao purao karaniy'-aiehim nikkasiya u niyaya-desao 995. Bhaddaga-vasahena jaha visohio bhadda appano appa Kunciya taha Isohissam appanam iham pi tuha purao 996. jampai Kunciya-saddho bhayavam nisuneha tava jana vayam ghara-koiliya rattim suvanti acchina ya malammi 997. jae pahaya-kale utthitta macchiyao 3khayanti 4tommam ugghananti ya nidda-muddam ca acchinam 998. uvayari-macchiyao khajjanti gharoliyahi tahim evam tumam pi bhayavam mam uvayarim uvaddavasi 999. Manivai-sahu jampai Kunciya nisuneha maha udaharanam uppattiyai buddhie chijjae samsao ya jaha i ms sahissam. 2 ms acchini. 3 ms lomanti. 4 ms tasim.

Page #127
114 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1000. Campae nayarie Dhanapalo nama asi su-pasiddho junno setthi tassa ya duhiya u Dhanasiri nama 1001. bio ahinava-setthi ahinava-dhana-setthi u ya Dhanadatto Kanagasiri taha duhiya duhiyana suhittanam tanam 1002. muttunam alamkaram Kanagasiri tira-ega-desammi Dhanasiri-sahiya vavi-jalammi majjei nissankam 1003. niggantuna Dhanasiri sahie abharanagani ginhitta. patta niyae gehe Kanagasiri vi ya vicintei 1004. parihaso esa kao abharanani vi maggiya paccha jampai maha dhuyae imaim piu-kariyaim ca 1005. evam varam varam vimaggiya appae na sabharanam Kanagasirie kahiyam piuno niyayassa savvam pi 1006. tena vi maggiya sa na appae bhanai majjha eyani karaniyanam kahiyam tena tao te vi fsammittat 1007. iyaro vi ya janao hakkariuna Dhanasiri imaim avindhasu abharanaim sa tam avindhae sammam 1008. na ya manovagayaim paccha bhaniya ya tehim Kana gasiri avindhiyani tie sammam taha manena juttaim 1009. Kanagasirie leyani samappiyaim pasamsiya ya tahim iyara u dandiya taha tumam pi Kunciya parikkhami 1010. bhaniyam ca Kuncienam baduya-samano tumam bhavasi bhayavam munina bhaniyam baluo ko eso Kunciyo aha 1011. ego daridda-baduo game egattha atthi egagi dubbhikkhe samjae katgha-maya-bharaliyam kaum 1012. gayanto tam savvattha bhamai lahae ya attha-pay'-ai kala-kkamena jao sa riddhim tam tap-pabhavenam 1013. niya-secchae vatlai bharadiya chadiya ya durenam evam tumam pi bhayavam vattesi anunam acarittam 1014. munina bhaniyam kundalam anaggha-mani-rayana-raiyam jai u datthuna Nagadatto tao ya durena volino 1015. kim puna anagara-vara visaya-viratta dhane vigaya-tinha rayan'-uccae vi frajjovisaos neva lubbhanti 1 ms bhaniyam.

Page #128
MANIPATI-CARITA-ANONYMOUS 115 1016. Kunciya-uvasagenam bhaniyam bhayavam ka esa vara saddho namena Nagadatto akkhai muni vi tap-purao 1017. Banarasi-nayarie nijjiya-nissesa-sattu-pakkhassa Jiyasattu-mahivaino bala-vayamso vimala-silo 1018. vimala-naya-nana-vinnana-Ivihio dakkhinna-agaro sa-dao sammad-ditthi setthi Dhanadatto atthi namena 1019. tassa ya nimmala-guna-mani-rohana-avani Dhanassiri nama bhajja tthi tana tanao jutto mana-ppamanehim 1020. somo ruvi saralo kayannuo vasana-vajjio sa-dao bhasi dakkhinna-sayaro jana-man'-anando 1021. namena Nagadatto gahiyanuvvayao santo necchai ?parineum ayam uttama-kula-ruvi-kannao1022. so kaiyavi sa-mitto nandana-vana-sanniham sa-hassam ca savvouya-vana-sandam gantum sramium ca pauma-sare 1023. ujjana-majjhayare anega-khambhe vicitta-ruva-jue tunge vicitta-citte Jinenda-bhavanoyare patto 1024. aha vajja-leva-ghadiya va loya--ditthi ya vibuha hiyayassa dittha Jin'-inda-palima agarisa-mani-silaga vva 1025. tattha ya anena dittha bhuri-sahi-vedhiya sa-singara naga-kumari-sariya jin'-inda-puyam karemani 1026. tie avanga-samkanta-taraie isi lajjaya ruddham avaloio u intam acava-Kusumauham datthum 1027. mohana-sosana-tavana-ummayana-maranehi banehim pancehim dumi-maya khanena jaya kumari sa 1028. patti-chijjena spuyam mall'-aruhenam jinassa (r)kaunam thouna Jinam vaccai sa-gihe sa tam nirakkhanti 1029. tatto ya Nagadatto vicitta-ruvaim patta-chijjaim puyaim viloitta sampatto vimhayam a-puvvam 1 ms vihiva. 2 ms parenaum. 3 ms ramiyam. 4 ms ditthina. 5 ms jao. ms kayavvam.

Page #129
116 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1030. pucchai niyaya-vayamse janaha tubbhe ina suya kassa tehim pi imam bhaniyam janamo mitta iha ceva 1031. Piyamitta-satthavahassa Nagasiri-namiyae bhajjae Nagavasu namenam kala-sakanna ima kanna 1032. ruva-guna-vinaya-vinnana-dakkhinna-sila-vayanani des'-antaresu tie gijjanti negehi loehim 1033. kim bahuna guna-sundari avahana-parena khalu paya vaina nivvattiya na tirai ekkena muhena vanneum 1034. jujjai ya loga-jutti sahainie sa-gabbha-sarisa-lgune hoi kayattho ya vihi sandanimo tume dovi 1035. bhaniyam ca Nagadattena ma hu jampeha erisam vayanam anuragena na puttha vinnana-gunena puna puttha 1036. ahayam tu vajjiunam bahu-dukkha-nibandhane asuha suha-ge bhoge parinai-virase sama-bhavo pavvaissami 1037. iya bhanium sa-vayamso sampatto mandire 8niye tatto . Nagavasu tap-pabhie tam ceva man' eva veunam 1038. paricatta-pana-bhoyana-nidda-tambola-bhusan'-asa u . taj-jhanenam jhijjhai asuddha-pakkh'-indu-*soci vva 1039. angarah kusumani pavaka-samas candras tadiya dyutir jvala-taraka-samtatirhutabhujah-sphurjat @sphulingopama Zittham candana-hara-yasti-kamala-vyasangi-sayyadikam preyas cintanaya pratapta-manasa vindy eka-rupam jagat 1040. hare candana-panko jalam jaladdhasu siyalo pavano virah'-aggi-taviyae ahiyayaram denti se daham 1041. mahuram samam salaliyam manohar'-aujjusu pauttam pi geyam savana-manaharam nicchai kannehim soum je - 1042. bahuso kahao soum sahina akkhai neva thovam pi ubbhaviya-mayana-pasara ahiyayaram jhayae bala 1 ms gunehi. 2 ms guno. 3 ms niya. 4 ms moci. 5 ms sphurjah. & ms sphulagopamah. 7 ms ettha.

Page #130
MANIPATI-CARITA-ANONYMOUS 1043. agantum taj-janani pucchai vacche vivahae kim te sa aha na yanami kim tu mamam bahae daho 1044. hasena sahi jampai tumae nayan'-anjalihi bahu piyam lavanna-jalam bhadde kassa vi lavanna-sindhussa 1045. ten' eso 1maha-soso arai-daho ya tassa haya-dehassa jai 'purisa-ggahana-suhana suha-rasenam uvasame tti 1046. 3tunhikka houm java na kimci vi karei padivayanam to dasie janani bhaniya ambe ghare vacca 1047. na visao kayavvo eya-niyanam aham karissami sa-gihe patta janani tao sahie ima bhaniya 1048. vihi-ninniya-duha-'heum kaheha jenocie jaemi aham thaviyana muttiyanam sundari ko janae aggham 1049. mayana-dahano ya dahai tuha deham lingao ya vinnayan samannena visesam kahesu maha ega-hiyayae 1050. tie vi ya samlattam hale aham tena Nagadattenam sallantena vi sallenam neva sakkemi jiveum 117 1051. tena ya maha nayana-khadakkiyae pavisittu cittabhavanammi aha hariyam a-vinnayam vivega-rayanam ai-mah'-aggham 1052. bhaniya puno vi tie ma samtappasu na dullaho so ya amhe ya jaissamo taha jaha lahu hoi so bhatta 1053. gantuna tie sittham tam-maue jaha-tthiyam sayalam tie vi ya sammam tam niveiyam satthavahassa 1054. tenottam ko doso sama-sila-kulanam jujjae jogo Dhanadatta-setthi-pase gantuna savaya eso u 1055. tuha Nagadatta-setthissa demi niyayam kumariyam bhaddam Nagavasu-namannam paducca ahuna vigaya-sankam 1056. padibhaniyam tena tao anuggaho esa majjha ai-garuo kimtu na icchai putto parineum ruva-kaliya vi 1057. jampei pavvaissam vaccaha tubbhe puno vi ya bhanissam jai mannissai kahamavi punnehim to kahissami 1 ms maha. ms puna tag-gahana-suham. ms munhikka. 4 ms deham. ms sava. I

Page #131
118 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1058. niharie tammi tao bhanio tenavi 'niya-suo bahuya paoivanna Nagavasu parineum navara kavi 1059. Vasudatta-namadheyo nayara-talaro io sa Nagavasu sa-gihao niharintam datthunam cintae evam 1060. ummilei viloyanani jai sa niloppalaim taya lajjanti payatei se u aharam seyam pavalam taya 1061. na cchaei tanus niyam jai taya no sohae kancanam kujja uddha muham niyam jai taya vamoddha-cando 3bhave 1062. fno tamduvei ditthit muddiya-vayana samkunciya-sirie Aavanamiya-vana-kamala manne eesi karunae 1063. tena bhanio u janao tie maha dehi na manniyam kannam jattiya-mettiyam maggasi tettiya-mettam dhanam daham 1064. paaibhaniyam tena na me dhanena kajjam tumam tu dullambho jamau ya param iha sa datta Nagadattassa 1065. jai gihao cintai maremi tayam imam 5diva-nissam chiddani vi magganto so nayar'-arakkhio bhamai 1066. Jiyasattu aha raya patto turayana vahayalie assenam uccityho padiyam mani-kundalam tatto 1067. tam ca na nayam tena ya paccha Spadiyagao niye gehe nayam an-aggham padiyam savanao kundalam majjham 1068. arakkhio niutto siggham kundalam imam 'gavesitta anesu tena tatto purie ghosaviyam ettham 1069. jahe na ya uvaladdham paccha nayarao cauddisim purisa sampesiya sayam ciya patto kundala-nimittenam 1070. patto ya Nagadatto atthammi divasammi so sya posahio ravi-atthamane calio ujjana-tthiya-Jin'-lagare 1071. rai pasimam kaum maggam se tava loyae jhatti mani-rayana-ka-ujjoe kundala-rayanam an-aggheyam 1 ms niva. ? ms veum. ms bhive. . ms avanamiva-yana. ms divahissam. * ms padiyagaya niya. 7 ms gavesittha. . ms appomahio. ms agaro.

Page #132
MANIPATI-CARITA-ANONYMOUS 119 1072. ditthi-visa-pannagam piva datthum siggham tao ni yatteum annena paha vaccai Vasudattena tayanu dittho 1073. kim esa Nagadatto siggha-gaso padiniyatto cintitta tam desam patto mani-kundalam ditsham 1074. tam ginhitta pariosa-posa-viyasiya-kavola-nayanillo cintai laddham chiddam guru eyam Nagadattassa 1075. esa kira pavva-divase posahio sunna-deul-aisum paaimam thayai pesemi tattha niyae tao bhicce 1076. pesai tao bhicce diteho ya imehi kaussagga-thio ujjanoyara-Jinahara-kone paaim'-agao santo 1077. agantunam kahie tehim pur'-arakkhio taha gantum mani-kundalam ca bandhai tam kanthe Nagadattassa 1078. avahoda-bandhanenam bandhitta anai niva-samive so vajjho anatto nivena jae jae pabhayammi 1079. masi-dhau-mandanenam vimandio coro vva gaddah' arudho ratta-kana-vira-malo bhamijjai so ya puri tena 1080. padaha-ppayana-puvvam jampai niva-paha-tiy'-ai-janesu padahio jaha alogo munao avadhana-danenam 1081. Jiyasattu-raya-kundala-sa-lotta-coro imo 'jja sampatto dutthassa 3niggaho sahu palanam esa niva-dhammo 1082. tenam sa mahivaina Jamassa bhakkham samuvanio na nivo na nivamacco avarajjhai esa atthammi 1083. eyass' eva sa-kanaim duttha-kammai 4na khamijjanti anno vi jo vi evan kahi so pavai evam 1084. icc'eva-m-ai souna tassa vayanao te jana miliya vayavana-hammiya-hatta-magga-tthanesu jampanti 1085. savv'-anga-lakkhana-dharo na havai eso hu savvaha coro nayar'-arakkhiya-kammam eyam tu asamsayam kimpi. 1086. pura-nari-jano jampai 5supavva-bhai vva mannamano ya soga-samubbhava-saddo muccau eyao vasanao 1 ms padaha. * ms loya. #ms niggahe. ms bho varajjhanti. 6 ms supanca bhayavam.

Page #133
120 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1087. anna evam jampai nari-mana-nayana-harini imammi Ivahie ima u nayari nara-rayana-vivajjiya hohi 1088. evam janana bahu-mana- sappiyasavam ca bhannamano ya Piyamitta-ghara-samivam samagao Nagadatto tti 1089. jana-saddam sounam nihariya niya-gharao Nagavasu vajjha-vibhusa-bhusiyam eyam datthuna aham kaiyi 1090. ditgha ya Nagadattena chinna-mutt-avali-ppagasaim. amsuni vimuncanti bhaya-vunna maya-silimbi vya 1091. eyarisa-tad-damsana-viyaliya-nissesa-niyaya-dukkho hi tap-padhamaya ya jao viraha-duha-nnu vi cintei 1092. eyan-naie hiyaya-ddaho ya maha dukkha-guruya-ma cchenas bhaya-khohiyo iyanim sjah'-utthiya assu-vio 1093. to jai imao uvasaggao ya kahamavi aham ca chuttissam ege kimci kalam saddhim bhoge vi bhunjissam 1094. maha annaha ya niyamo cauvvihahara-pava-thananam raya-purisehi nio ya aggao tap-paesao 1095. Nagavasu vi ya ghare va iyani purao ya kaussaggenam citthai parivara-juya sa-muhena imam bhaneunam 1096. Sasana-devi u imo uvasaggao nivassa chutteu inio ya Nagadatto peya-vanam raya-purisehim 1097. sulae java khippai sa bhagga devayarnubhavena evam bi-ti-varao bhagga sula tao purisa 1098. bandheum payatta tutta rajju vi tattha vara-tiyam ayasi-kusuma-cchayam givae asiyam panamenti 1099. so vi asi samjao pahana-kusumana maliya suraha aha bhiehim tehim kahaviyam raino sayalam 1100. raya vi ya bhaya-bhio jampai aneha Nagadattam ti turiyam turiyam nio raya-sayasam sa-bahu-manam IIOI. dinn'-asanovavittho khamavio naravarena puttho ya tena ya bhaniyam abhayam kuru tassa bhanami jassaham 1 ms vahae. ms sappivasam. . ms jahatthiyo. ms nipuya.

Page #134
MANIPATI-CARITA-ANONYMOUS 1102. bhaniyam nivena amam tao ya kundala-viloyan'-aiyam savvam kahiyam tatto bahuha sakkario ranna 1103. kari-vara-khandh'-arudho mahaya vihavena tattha na yarie hindaviuna mangala-turehi pavesio bhavanam 1104. arakkhio anenam avahariya-dhano su-dittha-pava-phalo abhao dinno tti tao nivvisao so samanatto 1105. ahinandio guruhim sa-yanehim taheva mitta-vaggena piya-pucchago ya patto Piya-mitto satthavaho vi 1106. kahiyam ca tena sayalam Nagavasu-vihiya-kaussaggaim setthi-suo aha io sannibham devayai kayam 1107. padivanna Nagavasu setthi-nirovena Nagadatto vi sohana-divase vihiyam pani-ggahanam vibhuie * 1108. nayana-nimesa nidda vi jattha mannijjae maha-viraho tena suhena ya kaivaya-varisani gamittu tie samam 1109. annammi dinammi suha-gaenam vayayannovavitthenam paina bhaniyam sundari lahu padhasu hiyaliyam kimpi IIIO. ka vi hu ramani ramanam niyayam datthum 1maha-ra sam putthamt para-ramani-ramana-heum devam vinnavai bhana kisam IIII. avadhariuna hiyae bhaniya paina pie mae nayam ditthe para-ramani-'rase ras'-antaram aha viyanei 121 1112. tie vi ya padibhaniyam tumam pi piyaya padhesu ta kimpi bhanai pio singarini ras'-antarena padhissami 1113. ditthie sampatto guruya-battisa-guna-gan'-*ainno ko vi vivegi sundari karei adhiim mane kisa 1114. hiyay'-akuyam naum bhaniyam tie vi piya mae vi nayam taiya vayam na gahiyam ruddhenam janaya-m-aihim II15. etto ya Nagadatto jampai panhottaram pie padhasu tie bhaniyam samiya viyaddha-cuda-mani sunehi 1116. ko bambha-vahanam iha paya jahanna kaham tu vattavva ko tuha thavara-duggo bhav'-anta-kario ko devo 1 ms maha. 2 ms raso. 4 ms datthunam. ms ainne.

Page #135
122 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1117. pacche uttara-saddo kerisao pakkhi-vayao hoi egavattha dugassa -sutthu sahasu panhottaram eyam 1118. bhaniyam paina lihiuna uttaram ettha viya-rago tti? tie vi ya niya-daio bhanio panhottaram padhai 1119. sambodhananga-frambhadet praditsuh kathyam ucyate vikara eksavah kasmad desam bodhayadhuna 1120. kasyabhayam bhaven nunam ko modyati dehinam viddhi prasnottaram caiva dvivyastaikasamastakam 1121. visaya-ja-rasa iti bhaaitam tayottaram buddhi-vaibhava buddhyapi fpaty-adesodbhuto sa gudha-caturtha-padam tut 1122. prakhyata-vamsa bhavana-traya-vandaniya devadhideva Jina-raja ciram jayasu samsara-sagara-taranda guru-prabhava sri-nabhi-nandana pusana pavitrata me 1123. vasantatilaka-vitte gupte 'nustubhi chandasi gudha-caturtha-3pado 'sau pranesa pathito maya 1124. vimtsya ksanam ekam sa fadi-devas tavasrayat samacakarsam padau stri na tebhyas ca caturthakamt 1125. manda-nabhi-ja-deva tvam jagat-traya-vara-prada vikhyata-guna-rati srir guna-traya-virajita 1126. samvega-raso evam kahahi sindhu-kanehi jalaao vva: taha vaddhium payatto jaha mai na ceva aharo 1127. aha samlatta tenam piya a-puvvo vihue parinamo jam iha janantani vi mohenam mohiya iha kaham 1128. pauspah panca-sarah sarasanam api jya-sunyam iksor lata jetavyam jagatam trayam prati-dinam jeta 'py "anangah kila ity ascarya-parampara-ghatanaya cetas camatkarayan vyaparah sutaram vicara-padavim vandhyo vidhir van dhyatam 1 ms suttham. * MS here inserts : dvitiya-samaste vi-gatih ita-raga-sabdo yasmat sa vita-ragah, ita-raga-sabde gate 'pi vi sabdah paksi-vaci bhavati. * ms padau. 4 ms ananga.

Page #136
MANIPATI-CARITA-ANONYMOUS 123 i 1129. ai-balio moha-taru anai-bhava-bhavanae sampatto ---- dukkham ummulijjai accantam appamattehim 1130. itthantarammi gehe anne ya utthio ya akkando puttham tie piyayama kim eyam suyam ahuna 1131. eyammi gihe sundari Moha-narindassa asi anga-ruho avasio Rai-piyae parigahio hoi sa mandalio 1132. vikkama-vilasa-vara-khajja-bhojja-pecchanaya-majjan zio tap-parivaro kilakilai tassa rajjammi lja patto 1133. piu-marana-laddha-vijje ya Arai-kalattena anugao eso Sogabhiha-mandalio atatto nissario haso 1134. royana-pittana-mucchana-ku-vesa-nijjhayan'-aio loo tassa ya miliyo vattai iha gehammi tao bhadde 1135. ja amhana vi gehe nagacchai esa tava taha kunimo jaha eha a-joggaim homo gantuna siva-dugge 1136. tie vi ya samlattam ettha ya ummahiya ya agge vi l aviyam tu mak-karenam eyam aha kuru jaha-juttam 1137. Jina-bhuvan'-aisu tatto nii-vidattam dhanam payaunam Sutthiya-suri-samive pavvaio Jina-bhaniya-vihina 1138. sama-sattu-mitta-bhavo sama-tina-mani-letthu-kancano santo niya-samannam su-visuddham eso palei thira-citto 1139. Nagavasu vi ya samanina mulammi pavvajjae ya nira vajjam do vi tavam kaunam pattaim deva-logammi 1140. tatto vi caviunam Mahavidehe su-manusattam tu lahium Jina-raya-vayam siddhi-suham anuhavanti 1141. Kunciya kundala-rayanam samananam uvasago vi na eso agahinsu neva samana kaham tu ginhanti para-davvam 1142. jampai setthi sittha visittha-cariyassa sutthu uvama sa vanayara-uvamam ahamavi kahemi jena ya samo tam 'si 1143. jampai muni vi savaya ko eso vanayaro tae bhanio jampai Kunciya-sansho ditthantam loiyam sunasu 1 ms jo. *ms patto. ms duggo,

Page #137
124 TWO PRAKRIT VERSIONS OF THE MANIPA II-CARITA 1144. ego vattai puriso kattha-nimittam tu so gao adavim tena ya dityho sino tassa bhaenam dume calio 1145. tunge tammi dumammi ahirudham vanaram viloitta bhaya-peranta-gatto cintai ubhay'-antare padiyo 1146. so esa vaggha-duttati-nao jao maham tao bhanio vanariyae puttaya ma bhiyasu ma ya kampesu 1147. samjao visattho siho citthei rukkha-mulammi . jaya rayani tatto niddayai vanayaro so ya 1148. bhanio ya vanarie maha ucshange Isiram kareunam suyasu imam tena kayam simho tam vanarim bhanai 1149. gadham chuharao 'ham ?muyasu imam manusam aham tujjha hohami ya vara-mittam kayavi tuha uvayarissami 1150. kim tuha eyassa ku-manusassa rakkha iha ya kayag ghassa bhaniyam ca vanarie naham saran'-agayam demi 1151. papilomani bahuni bhaniuna 3thio hari vi nivvinno padibuddho ya vanayaro jampai ambe tumam suyasu. 1152. tass' ucchange kauna sa siram vanari vi ya pasutta siho jampai manusa mama eyam vanarim dehi 1153. bhakkhitta aham eyam vaccihami tavavi hoi paho manuenam akkhitta "kacao vanari tenam 1154. sa dalae lagga cheyattanao tao bhanai sa u dhi dhi manusa-bhavassa tujjha manusa-kayagghassa 1155. tena pahena mahanto sattho caliyo tassa saddenam tatto ya aikkanto hari gao vanayaro gehe 1156. jaha tie vanarie sahi-kao vanayaro imo tie khaya-karano imo jao evam bhayavam tumam majjha 1157. bhanai muni asamikkheya-kari samtava-bhayanam hoi jaha naula-ghai-mahila jampai sandho kaham ka sa 1158. egammi sannivese Carabhadi guvvini vasai ega tie ghara-valie nauli taha guvvini atthi 1 ms sire. ms suyasu. 3 ms chio. ms kodao. ms karana.

Page #138
MANIPATI-CARITA-ANONYMOUS 1159. sa mahilae samive gaman'-agamanani kunai bahu-velam tao samam pasuya sa-suya nauli gharam ei 1160. aha Carahadi cintai majjham puttassa ettha khelanayam hohi duddham payai tam naulam nayai sa putthim 1161. manculliyammi muttuna darayam annaya gaya turiyam padosinie gehe kandana-heum ca Carabhadi 125 1162. manculliyammi cadiuna jhatti sappena balao khaio dittho ya uttaranto naulenam khandio sappo 1163. ruhiraruna-tundo so naulo gantuna mau-mulammi caduni kunai pecchai asamikkhiya-karani sa u 1164. maha anga-ruho khaddho anena pavena iya vi cintitta musalena hao paccha patta vegena gehammi 1165. datthuna putta-ghayagam anena khandi-kayam tao esa bhavai sa-pacchayava tumam pi Kunciya bhavasi evam 1166. jampai Kunciya-setthi jena ya karina dhani-kao puriso tass' eva ari jaao bhayavam tahim danim tubbhe vi 1167. bhaniyam munina ko so puriso saddho vi aha egae adavie kari-juham nivasai aha anna-divasammi 1168. juhahivassa pae bhaggam sallam na sakkae gantum tassa karenu ega khette gantuna naram egam 1169. sundae niya-khandhe cadaviunam ca sa vivegenam patta karino mulam nirikkhio tena kari-pao 1170. churiyae phalitta sallam phedittu osaham baddham 1pauna-caranena karina nio so vana-nigunjammi 1171. mottiya-kari-dantaim samappiyam tena sodha-bharehim baddham kari-karinihim so tam ca paraniyam game 1172. bhogi vikkhaya-jaso jao karino pabhavao so vi so annaya ya ranno kahei gamassa lobhenam 1173. kari-juh'-antam maggam gahiyam ranna samaggam avi juham 1 ms pana. ms nauna. evam tumam pi bhayavam uvayari -khayao samjao 1174. Manivai-munina bhaniyam Kunciya sihani vva niuna vimamso kayavvo padibhaniyam tena ya ka sihani bhayavam

Page #139
126 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1175. jampai Manivai-sahu samatthi su-pasattha-mani-rayana addho Veyaddho sura-sundari-nivasao rucira-guna-kalio 1176. tassa guhae sihi satta-sahass'-anta-karini vasai niyaya-bala-mana-matta migiyai samam vayamsie 1177. aha annaya kayai pava amisa-gavesane luddha Vitahe tti su-patt-attha tattha siyali samanupatta 1178. bhaniyanae tuha sagayam ti acchahi tava visattha tam pi ya me bhaini-sama hohisi taiya piya-vayamsi 1179. sattaho-lutthiyae kahamavi ?sihi guhao niharai paraddhi-nimittenam nibbhara-nidda migi sutta 1180. aha pava-kamma-kari chuhiya dalthuna tam migim suttam utthitta ya siyali bhakkhai sihinie vaccaim 1181. nibbhara-sutta-migie vayanam rattena limpiuna thiya sihie pattae puttham kaha majjha kittaim 1182. bhanai siyali khaddhaim taim harinie sihani tatto , cintai esa varai tanasini na ya ghadai evam 1183. puttha tie kim sahi ratta-vilittam muham ima bhanai na ya janami tao sa tie vamanam tu karaviya 1184. datthuna svantani tanaim bhaniya "siyali sihie bhadde vamasu tumam pi ya kicchena vamaviya sa vi 1185. datthum niya-sisu-mansaim bhasiya sihanie a pave eie niya-dosam dasi tti bhaaittu sa nihaya 1186. sihi via vimamsitta kajjam te kajjam avai soham Kunciya so vi payampai hari vva uvayari-naso 'si 1187. bhaniyam munina ko so siho jampei Kuncio sunasu asama-payassa pase egattha guhae parivasai 1188. kokantio so puna tavasa-sangena bhaddao jao sattanukampao bannaya "patte tahe vasammi 1189. vay'-aviddhe nire padamane siya-veyana-vihuro dityho siho kokantiena samjaya-karunae i ms jjatthiyae. 1 ms siho. ms vantanam. ms siyalie tie. ms annavya. . ms pasattahe.

Page #140
MANIPATI-CARITA-ANONYMOUS 1190. jampai so siha tumam agaccha suham guhae nissanko pavisittu siya-pidam aivahai so tahim siho 1191. paccha suhio santo bhakkhai kokantiyam tayam ceva evam tumam pi bhayavam uvayari-janam pi no muyasi 1192. bhaniyam munina 1udaharana-kahanao natthi tujjha padiboho suna akkhanagam eyam no nahisi nicchiyam mudho 1193. Kunciya Rayagihammi Kattho setthi samatthi gunajettho tassa ya bhajja Vajja Sagaradatto ya tana suo 1194. so ahigamei sayala kalao niccam pi leha-salae pani-ppiyani setthissa tinni ghara-sauni-ruvani 1195. kiro Tundiya-namo mayana-salaga ya nama salaiya donni vi manusa-bhasani tani taha kukkudo taio 1196. anna-dinammi ya Kattho disi-jattam patthio bhanai bhajjam sundari sunehi sikkham des'-antara-patthiyayassa maham 1197. sindura-kunkuma-vilevana-nhana-tambola-kajjala-sarira visesa-soha vaccantaena paina saha janti 127 1198. desam avantae puna havanti kul'-anganana palijjam niya-3silam putto dhavi dhanam ca geham ca 1199. suhi-jana-vallahani ya eyani sauna-ruvani sikkhaviunam evam gahium bhandam gao ya para-desam 1200. niyam-ghara-vavaram ciya tie vi ya citthamanie phulla-baduo ya ego dine dine bhunjae tattha 1201. so ya cauttho jao anuratta tammi ceva sa Vajja so rattim agacchai pacchokkadam nivasae 'tie 1202. tam sariya naunam jampai ekko ya bhanjae dalam ko pavisai amba-ghare tayassa na bihae ko ya * 1203. suo tayaha Mayane monam kuru mamsa-m-ai bhakkhei saha ambae vasai ya jo so bhau bhavai amha 1204. jampai Mayana-salaga Tundiya a pava haya-kayaggha sunahana vi atthi kayam tundiyana tam kayam natthi 1 ms aharana. 2 ms mudha. ms salam. 4 ms loe.

Page #141
128 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1205. suo puno vi jampai cavale Mayane na yanasi visuddhe tie gantha-rahassam jao ya bhaniyam imam tattha 1206. kah kalah kani mitrani ko desah ko vyayagamah kas caham ka ca me saktir iti cintyam muhur muhuh 1207. balavantam ripum drstva kilatma na prakopayet balam buddhis ca kartavya sarac-candra-prakasita 1208. na hale Kattho citthai ih' amha tattim karei ko niccam viramasu tena virohe dunha vi maranam duham hohi 1209. panjara-gayani saunani tjava ya vinnattha tta je jena eyae niddaya sa taha hiyae citthai vama kura-kuresuf 1210. Mayana jampai savaya saccam eyam param tu taenam jam tena mhana gharam bhalaviyam tena khalu eyam 1211. karavattae ya hiyae mahai suo imam tao bhanai na nheham anuhavasi imassa vairao kantayam hohi 1212. Mayane mayan-ujjutta Vajja ajjavi sampayam vajja ta Sa-manassa kammassa ma maesu tumam akhuttammi 1213. 4o jampai Mayana pandiya varam su-maranam maham a-kale vi no vi ya tayassa ghare akajja sajjaviya ettha 1214. cara-karam kunamani 5rosala-maie Mayana tie tie maritta pakkhitta ?aggimmi raie viggha-kara 1215. aliyam na bhasiyavvam atthi hu saccam pi jam na: vattavvam saccam pi jampamani mummura-paula kaya Mayana 1216. muni-jualam annaya tattha agayam bhatta-pana-kajjena dittho ya kukkudo so pahana-manjari-juo sahasa 1217. kauna dis'-aloyam bhaniyam jetthena sahuna tatto kukkuda-lakkhana-kusalena biya-sahum samuddissa 1218. jo ya siram bhakkhissai imassa vara-kukkudassa so raya hohi eyam nisuyam kada-majjha-tthiena baduenam 1 ms mahaha. sms antara. ms assanassa. ms so. ms sesala-maila. . ms maghanam. ims ajjammi.

Page #142
MANIPATI-CARITA-ANONYMOUS 1219. sahusu gaesu tao bhaniya Vajja imena jaha bhadde eyam maha khattiuna kukkudayam desu a-vikappam 1220. bhaniyo tie ya anna-mamsam tuha demi so na icchei tie tay'-agahenam maritta so 1uvakkhadio 1221. eho ya leha-salai agao tie nandano bhanai amba maha dehi annam sa jampai ajja vi na siddham 1222. ta roium payattassa tie pisiyao so sir'-uddeso dinno so vi ya khaum sampatto leha-salae 1223. bhoyana-velae tam kukkuda-pisiyam badussa thalammi parivittham na ya pavai tam vatthu jay'-attham arambho 1224. kim eyao dinnam kassa vi kimpi vi ima bhanai neva so jampai kattha siram sa aha sa-paccayam puttha 1225. royantassa ya sisuno appam khajjam ti tava kaliuna dinnam siram sa ruttho jampai pave kayam ajuttam 1226. puttam mareunam tam ca siram tassa udara-desao kaddhitta dehi me lahu sa bhanai na hoi iya juttam 1227. tam na karesi tumam jai ta bhatta bhavami ya na tujjha tan-nehao ya pava tayam pi anumannai anajja 1228. agaya-mettassa aham evam kahim ti suniya tad-dhai lahum eva leha-salao balam kadie gahiya 'nattha 1229. kahio se sabbhavo bhayavvam na ya tao managam "bhanium kadie gahium sampatta Pitthicampae 1230. java taru-cchayae visamae sa tao ya nara-naho kala-gao ya a-putto asso ahisincio tattha 1231. bhamiuna nayarie bahim patto ya setthi-suya-pase himsitta niya-putthim purao daum pavattei 1232. nayarie pahanehim janani-sahio ya darao tehim vihavenam pavisitta ahisitto so hu rajjammi 129 . 1233. paurehim tassa vihiyam guna-jayam Dhai-vahano namam jao raya balavam savvattha viniggaya-payavo 1 ms uvakhadio. 1 ms kasa. ms dei. 4 ms karemi. 5 ms inserts sa. ms bhaniyam.

Page #143
130. TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1234. Vajjae vi baduena saddhim setthi-m-attho 'khilo vi viddavio dasi-dasa-jano sara-rahio taha palano 1235. kassa vi kalassa puno vidhatta-vaso samagao Katsho sadiya-padiyam viloyai niyam gharam dasi-jana-rahiyam 1236. pucchai setthi Vajje Sagaradatto sa-dhavio kattha Mayana-salaga-kukkuda-dasi-jana-uccaya tahaya 1237. ja tunhikko citthai paccha kiro anena samlattam n'ayakkhasi vaccha tumam pi suyao tam nirikkhei 1238. vattham tam avalanti sa bhannai evam eva tuha vi galam -amodissami jai payadasi maha-santiyam cariyam 1239. jampai suo iva atthi bhariuna isai eyae jiviya-samsayam patto vattami aham tu ettha thio 1240. utthitta Katthenam sa-sambhamam panjarao so mukko taru-saham caliunam savvam ca niveiyam tassa 1241. Sagaradatto jattha ya patto tam aham na ceva janami tatto Vajja nattha bhaena baduena tena samam 1242. bhaviyavva-vasenam sampatta sa vi Pitthicampe paccha Kattho setthi tena ya kadu-kira-vayanenam 1243. adittha-muggarena va pahao kampavae siram niyayam . pecchaha vihino duv-vilasiyaim jayanti kerisaim 1244. aghatita-ghatitaai ghatayati sughatita-ghatitani jarjari kurute vidhir eva tani ghatayati yani puman naiva cintayati 1245. kajjammi mano deyam ahava bahuehi kim viyappehim suya-Praya skhameyavvo jattha suham tattha vaccahi 1246. patte ya tammi kire sa-badu-Vajjae jhatti natthae dhamm'-aisu niya-davvam daunam so ya nikkhanto 1247. samjao giy'-attho sahuhi sa moio viharamano Pitshi-campam uvagao uvasae phasuyammi thio 1248. anu-geham so bhikkhai gavesamano gao ya Vajjae gehe nao tie khudda-bhava-vasae dhuttie 1249. bhattena samam abharanagani pattammi tassa chudhani ukkuviyam ca naravai pase nio talarenam 1 ms kerisayam. 2 ms raya... & ins khameyavvam.

Page #144
MANIPATI-CARITA-ANONYMOUS 1250. paccabhijaniya tam sa dhai nivadai kamesu sahussa sa rovium adhatta samayao tattha so raya 1251. jampai ambe eso ko sahu sa vi bhanai tuha janao so vi ya nivadai calanesu sayala-loehi so nao 1252. vegena tani natthani tattha sara nivena karaviya na ya laddhani paccha vi se suo vinnavai raya 1253. kim te pavvajjae rajjam pasehi taya rakkhehi balam mam gaya-sayanam munina bhaniyam mahi-naha 1254. 1jaha tujjha vaha-parinaya maya tujjha vi visesao jaya evam veragga-karam samjayam majjha taha raya 1255. a-thiram arambha-payam naraya-duyaram jiyana bhavarange bahu-ruvehim nattavayam va rajjam siva-viruddham 1256. siva-magga-satthavaho dhammo gahio maya tumam bhadda jaha maha kunesi bhaniyam ta Jina-dhammam pavajjahi 1257. bhaniyam nivena bhava-sayarao tareum icchasi jai tam jivan' anuggaha-paro ta citthasu jana-salae 1258. bhaniyam munina evam sayalam sahuhi parigao patto jananam salae raya dhammam sunai itto 131 1259. samjao so saddho karei mahimam jininda-bhavanesu jaha raya tahaya paya Jina-maya-dhamm'-ujjuya jaya 1260. evam kayam sasanam pabhavanae Jininda-bhavanesu mahana-logo tatto paosa-vasa-perio santo 1261. Jina-maya-vayam hanium icchanto kura-asao a-dao avanna-satta-mahilam evam jampei diyaya-vaggo 1262. bhu-devayana dina-yara-kappanam "asesa-puhuvi-puja nam aesa-vihanenam puyam appanayam kunasu 1263. nayar'-antarao niharantassa raya-pujjassa assa sahussa niva-pura-jana-paccakkham kavada-parivvaiga houm 1 ms jam. ms majjha. ms matthaviyam. 4ms ti. 6 ms kayamanae. ms asesa.

Page #145
132 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1264. ithambhitta pura-daram bhaniyavvam erisa tume vayanam uppaitta gabbham caliya tubbhe kaham naha 1265. ta karun'-ayara piyayama eyavattham ?mamam vi muttunam dhana-dhanna-bandhu-rahiyam kim jujjai tujjha pahu gamanam 1266. tie bhaniyam munino maha-tava sava-paharana honti to majjha marantie ko attho hoi tas-samae 1267. tena ya badu-vaggenam puno vi bhaniyam vimunca bhayam eyam manta-bala tah' anuggaha-para ya nanu mahana honti 1268. davami dhanam pauram aparam pi ya payoyanam bhalissami mahaya katthena ima karaviya tena sikkaram 1269. rayanam apucchiya calio sahu paoli-desammi patto tie bhanio jaha-bhaniyam agga-utthanam 1270. cintei so tavassi pauppao kao pavayanassa sasana-unnaim ahuno kaunam padikkamissami 1271. nisunantu sayala-loya ettha parivvaiyae jam uttam ma bhaniha jaha nikkaruno esa tavassi ao sunaha 1272. jai tava esa gabbho majjha sayasao kahavi sambhuo to joni-duvarenam nireu palipunna-samayammi 1273. aha na ya evam to bhindiana kucchin jhaaitti niharau aha bhindiana kucchim gabbho dharani-yale patio 1274. sa kavada-parivvai pava muccha-vasena dharani-gaya spaccagaya-ceyanna abbhasa-tthe die bhanai 1275. eyammi desa-kale mante tante nie paunjeha tubbhehi jena evam karaviya 'ham anicchanti 1276. niva-bhaya-gaya-ppabhaya dhijjaiya tao payampanti kajjam jam jam jampai tam savvam kim havai saccam jao 1 ms jambhitta. ms vasam. ms pacchagaya.

Page #146
MANIPATI-CARITA--ANONYMOUS .133 1277. aura-bhaniyam ko pattiyahi pahunnaya-jimiya-bhaniyam ca kamantena ya bhaniyam jam bhaniyam ghettu-kamenam 1278. tam taha teya-pahavam paccakkham muoivarassa dat thunam sava-bhaya-vevir'-arga bahuya paesu se padiya 1279. jampanti paya-vadiya tumhana tava-samiddhi juttanam saran'-agayao amhe pasiya deyam abhaya-danam 1280. evam bhanie tehim samkhitto tena sahuna savo jamha saranovagae uttama-pur sa na ghayanti 1281. bhaniya nivena tubbhe sa-putta-dara vayam pavajjeha maha visayam va muncaha aha te jay'-ai pavvaiya 1282. jaha sa dasi u maya gabbhe bhatthe anittha-citthae evam so vi vinassau jena ya tuha corio attho 1283. evam tassa bhanantassa ceva muha-kanna-nasiyahim to kov'-analio padhama-dhumo niggaum araddho 1284. Kunciya-suya- Jinadatto intam datthum jalanta-kov' aggim jampai piyaram bhiyo mae ya gahio imo attho 1285. ta taya muni-varam amum dub-bhaniyam savvaha khamavesu sambhanta bhaya-bhiya kamesu padium khamaventi 1286. paribhaviuna munina kay'-avaraha vi savaga ee sahammiya tti kaum na ceva jutta vinaseum 1287. mukko Kunciya-saddho jao samano munissa pasammi tena ya veraggenam Jinadatto savao jao 1288. iya nauna muninam ?samaninam taheva saddha-sad dhinam ma abbhakkhanam dejjaha jiviya-samsaya-kara jena 1289. evamviha-guna-kalio Manivai-sahu vi daha-parimukko sura-siva-pura-mokkhanam samjao 'bhayanam paramam ms padiyam. :ms samananam. :ms sokkhanam. ms bhoyapam.

Page #147
MANIPATI-CARITA-ANONYMOUS TRANSLATION 1. After adoring Mahavira 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 sadhus. 2. The royal sage Manipati, 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 Kasi, 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 Manipatika. 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 Mahavira 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. Pithvi radiant from her pure tilaka like the earth resplen dent with rows of punnaga 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 MANIPATI-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 laksmi which had waxed owing to his exceptional valour, his body bathed and adorned, and holding a fine patala 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 Psthvi 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. Psthvi 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, Prthvi 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 Rajimati 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 MANIPATI-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 laksmi, 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 Damaghosa Suri according to the prescribed rule, 74. whilst Psthvi was entrusted to and initiated by the nun Suvrata. Municandra having bowed down to the guru and to his father and mother went home. 75. After going away from Manipatika the distinguished ganadhara Damaghosa wandered in many countries accompanied by his retinue. 76. Manipati became very proficient in the eleven angas including the samayika and then studied the third vastu of the ninth purva. 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,

Page #154
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 pausa 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

Page #155
142 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 91. Muladeva 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 Muladeva : '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 pisaca replied: 'It is true, there are these qualities in my beloved.' Then Muladeva 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 Muladeva, 99. Whom a man loves she is beautiful for him and there is no defect in her. Thus spoke Muladeva when the pisacas 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 magha; 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.

Page #156
143 TRANSLATION 103. In just such cold the royal sage named Manipati arrived at the cemetery of Mahakala in Ujjain. 104. After asking leave, there in a spot devoid of moving creatures he engaged in the kayotsarga 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 sadhu 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 Sedhanasri. 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 khadira charcoal she made her way towards Tilabhatta who was on the watch in the fields.

Page #157
144 TWO PRAKRIT VERSIONS OF THE MANIPATI-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 Tilabhaksini. 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 kayotsarga 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 sadhu Manipati 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,

Page #158
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 Jinadasa that the sadhu 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 puja at dawn, noon and sunset. 130. Their door-keys are kept with him and therefore among the people he has received the surname of Kuncika'. 131. Those cowherds told the merchant Kuncika of the affair of the sadhu 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 sadhus what had happened. 133. They said: 'Disciple, what are we to do?' Kuncika told them : 'The merchant Dhanapravara has a daughter Accankariya 134. and in her house she keeps Laksapaka oil. Ask for some and bring it here quickly. With it I will heal him.' 135. The sadhus 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 sadhus 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 Accankariya Bhatta: 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

Page #159
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 Kamalasri. 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 Bhatti. 145. Because my father declared: 'Let not anyone gainsay my daughter dear to my heart' I acquired the nickname of Accankariya Bhatta. 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 asoka 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.'

Page #161
148 TWO PRAKRIF VERSIONS OF THE MANIPATI-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 Simhaguha 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?'

Page #162
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 kimsuka 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 humkara 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 Pataliputra 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 humkara and glared at her with eyes full of wrath. She laughed and said: The crane, yes, but not I.' I.

Page #163
150 TWO PRAKRIT VERSIONS OF THE MANIPA CI-CARITA 189. Astounded he asked : 'How did you comprehend this ?' She replied: 'In the city called Benares 190. the potter Nagasama will reveal this incident to you.' He being curious at once set out for Benares. 191. In Nagasama's house a suitable exchange of question and answer took place. The ascetic asked the potter : How did the lady 192. Simhayasas know about the incident of the crane ?' Then the other replied: 'Simhayasas is a woman of famous chastity, an excellent lay disciple. 193. By the excellence of her virtue she had acquired avadhi jnana 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 humkara 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-jnana 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 Saudasa's wife was killed by a puff of her breath. 204. King Saudasa 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 Parasa 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-raga. 213. . Bloodless, pallid in body, all my beauty lost, bearing my body with difficulty I remained there. 214. Then my eldest brother called Dhanapala by chance arrived at the Parasa 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,

Page #165
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 Laksapaka. 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 sadhus delighted by her supernatural power praised her virtue and went back to Kuncika. 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 Kuncika 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.

Page #166
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 Kuncika's vehicle yard. 231. Manipati 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 Kuncika, 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 sadhus: 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 kasa, the firmament with clouds.

Page #167
154 TWO PRAKRIT VERSIONS OF THE MANIPATI-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 Kuncika, 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 sadhus 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 Kuncika, the disciple of Jaina ascetics said to the muni : Reverend sir, when shall I see your feet?'. The muni said : 246. 'Ascetics and birds and swarms of bees and herds of cattle and autumnal clouds have no fixed abiding place.' 247. Kuncika thought : 'The sadhu 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.

Page #168
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. Kuncika said to Manipati: 'Reverend sir, my hoard is not to be seen, who can have taken it?' The sadhu said to Kuncika : 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 Kuncika and Manipati and the sixteen parables contained in them are summed up in two gathas: 259. the elephant ; the necklace; the lion; the curlew; the cripple; the bull; the domestic koil bird; the sisters; the temple brahmin; Nagadatta ; 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. Kuncika 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 Manipati said: "Tell me, disciple Kuncika, who was this elephant calf whom you hold up to me by way of illustration ? '

Page #169
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, asoka, punnaga, naga, 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 Vidya 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 asrama 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.

Page #170
TRANSLATION 157 275. And there she brought forth a calf resembling the moon and kasa 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 Srenika. 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.

Page #171
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 Srenika 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 Rajagrha himself stood over the tethering post 294. There abiding by the command of his divinity he was established by King Srenika 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 ?.

Page #172
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, kama, dharma and artha. 300. In it is a famous town called RajagTha resembling a celestial city whose water receptacles, in which the water never dries up, dance with jewels. 301. There dwelt a king Srenika who had set the likeness of the lord Mahavira 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 Cellana, daughter of the king of the Cedis who was an ornament of the Haihaya race and the second whose name was Nanda was a merchant's daughter. 304. Queen Nanda'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 dhamana surrounded by a crore of gods arrived at the city of Rajagsha, 307. and having marked off a purified enclave in the caitya of Gunasila, accompanied by a numerous band of ascetics, he made a samavasarana for the benefit of living beings. 308. Then the vayukumaras removed the grass and wood and a meghakumara 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

Page #173
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 Kamadeva 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 vimanapatis, the middle one of gold by the jyotisapatis, 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 Tirthankara made a , long drawn-out lion's roar with their sonorous voices. 317. The townsfolk of Rajaglha quickly bathed and anointed and adorned themselves and then with a joyful murmur resembling the sound of the ocean 318. came to Gunasila in order to worship the Jina Mahavira. 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 Srenika accompanied by his harem, sons and atten dants, divesting themselves of swords, chattras, steeds, diadems and camaras, 321. worshipped the Jina Mahavira 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

Page #174
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 Srenika saw this his heart turned to anger and he thought : 'This great sinner 326. who thus sprinkles the Jina Mahavira, 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 Kalasaukarika sneezed he said: 'Neither live nor die.' 330. Exceedingly angry with him King Srenika 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.'

Page #175
162 TWO PRAKRIT VERSIONS OF THE MANIPATI-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 Madhyadesa. 336. And therein is a city Kausambi 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 Lanka, by its wealth of pleasures a Dvaravati, by its charming aspect an Uttarakuruksetra, by its riches an Alaka. 338. There ruled a king Satanika 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 Setuka ; he was stupid and illiterate and had not studied the sruti and sastra. 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 Somadeva 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.

Page #176
TRANSLATION 163 345. So he garlanded Satanika 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 Satanika 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 Satanika 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 Setuka 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 dinara and a perquisite every day : do not bother about anything else." 355. So that temple brahmin apprised King Satanika who agreed to his words. Every day he 356. ate in the best kitchens and received a dinara 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.

Page #177
164 TWO PRAKRIT VERSIONS OF THE MANIPATI-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 Setuka : 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 palasa 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

Page #178
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 Setuka 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 Kausambi to Rajagrha 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 yaksini of the gate, M

Page #179
166 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 386. and this he would eat. One day, continued the Jina, I arrived here and held a samavasarana in the caitya of Gunasila and the people sallied forth. 387. Making a vow that he would worship me the gate-keeper .. came to my presence leaving Setuka to remain at the gateway ; 388. and whatever loaves and other eatables had been put before the yaksini 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 RajagTha, 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 Tirtharkara who is praised by gods and demons. The frog thought in his heart : 394. "Where did I hear of the Tirthankara ?' 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 Tirthankara I was coming after accomplishing an intense meditation. 396. Meantime King Srenika 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 darduranka gods.

Page #180
TRANSLATION 167 398. He attained to paryapti and saw the manifestation of -- his body and was astonished. He had an intuition of his former existence and knew this by avadhi-jnana. 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 Srenika is fixed on the Jina Mahavira and on no-one else.' So the darduranka 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 gosirsa sandalwood. You ima gined he was besprinkling them with the purulent discharge of leprosy'. Then King Srenika 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 nirvana'. 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 Kalasaukarika '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.

Page #181
168 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 410. Wipe away the tears, Srenika, as one who maintains a very pure righteous conduct, you, rising from hell into Bharata, will in the utsarpini era 411. be the first tirthankara, the lord Sripadma.' At these words he was horripilating like a dhara-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 Kapila reverently give food and drink to the sadhus and adore them in heart 414. or if you prevent Kalasaukarika 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 darduranka 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 Srenika and the god made his way to his paradise whilst King Srenika went to see Kapila.' 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 Kalasaukarika 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 Kalasaukarika had a son called Sulasa who through the efforts of the minister Abhaya had become an excellent Jaina lay disciple. 427. Srenika 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 Kalasaukarika 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-jnana 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.

Page #183
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 Apratisthana 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 Srenika 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.

Page #184
TRANSLATION 171 447. From one there emerged two earrings and from the other two cloth garments. Queen Cellana demanded this but King Srenika 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 Cellana 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 Cellana 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 Magadhasena. 453. 'Let me just listen to their excited conversation after wards I will leap off' so thinking she stood there and listened carefully. 454. Magadhasena said to her husband in the Magadhi 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 Rajagpha 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 :

Page #185
172 TWO PRAKRIT VERSIONS OF THE MANIPATI-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.' - Magadhasena 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.

Page #186
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. -- Magadhasena 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 Magadhi, you will not drink its water, you will not amuse yourself on the Vaibhara 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 palasa 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 palasa trees dwelt a brahmin and on one occasion he went 480. to a village where he saw a palasa tree resplendent in the pride of spring, bearing flowers like the nail marks of Kamadeva

Page #187
174 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 481. Astounded in mind at seeing it he took seeds of the palasa 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 palasa 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 Magadhasena listened : 488. In the city of Kampilla which is like a tilaka for the women who are the glory of the Pancala 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.

Page #188
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 Naga 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 ?

Page #189
176 TWO PRAKRIT VERSIONS OF THE MANIPAgI-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 Naga 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 Naga 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

Page #190
TRANSLATION 177 518. had gone away from you into the Bhutaramana forest to the abode of the yaksini Ladhika 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:

Page #191
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.

Page #192
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 Srenika? 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.

Page #193
180 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 556. Kuncika, 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 Rajagrha: '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.

Page #194
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 Cellana 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 asoka 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 Cellana reported this to the king who had a proclamation made in the city by sounding the drums everywhere :

Page #195
182 TWO PRAKRIT VERSIONS OF THE MANIPATI-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 sadhus, 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 sutra 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-bhavana: . 590. The first kind is performed in a muni's dwelling, the second outdoors, the third in a courtyard, the fourth in a Sunya-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

Page #196
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 sunya-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 bhavana. - Now the sutra-bhavana : 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 ucchvasa is known the prana, from that the stoka, from that the muhurta, and from that again the paurusi. 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-bhavana : 598. Even if a sadhu 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.

Page #197
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA -Now the bala-bhavana : 602. Suppose that the physical strength of a man endowed with tapas, jnana and bhavana declines, even though his body grows fat, yet will he strive so that steadfast ness remains. 603. If a whole host of parisahas 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-bhavana 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 suri Susthita stood meditating on this sattva-bhavana. All the people in Rajagsha had gone 607. to Abhaya's vehicle yard and were engaged in the masa-- 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 sadhus carrying out the pausadha 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 pausadha 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 sveta-paksa which was gradually released by the twelve bhutas.

Page #198
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 sadhus 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 pavsadha 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.

Page #199
186 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 625. Seeking our fortune we went to Saurastra and there quickly earned a thousand damans 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.

Page #200
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 Vatagrama 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 Sribhadra. " 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. (

Page #201
188 TWO PRAKRIT VERSIONS OF THE MANIPATI-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. The 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.

Page #202
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 Sikata, 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 :

Page #203
190 TWO PRAKRIT VERSIONS OF THE MANIPATI-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.

Page #204
TRANSLATION - 191 690. Hearing the sacred doctrine in the company of the elders I became a sadhu. It was because I remembered this now that I said : Maha-bhaya'. 691. Then at the third watch the sadhu 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 Mahakala, 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 MANIPATI-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: 'Yaksini 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 yaksini 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 sakinis 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 raksasis. 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 yaksina 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 sadhu. 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 Subhadra I was their son Yaunaka 730. and my wife who was called srimati 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 Srenika,' she replied. 733. At those words I set out and after a long time arrived at the city of Rajagpha. 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 kahlaras, kamalas, kuvalayas, and tamarasas. 738. There was there a very beautiful courtesan named Magadhasena. Suddenly a vidyadhara 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 asoka 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 culamani 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 Magadhasena. 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 MANIPATI-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 Magadhasena'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 Srenika. 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 Srenika with his sons sat down in the hall of the theatre. 762. Then after the praise of the Blessed Lord Vardhamana had been chanted Magadhasena 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 Magadhasena, I thought I would watch the nectar of my eyes dancing just for a moment. 768. Performing before Srenika with alluring gestures she appeared like Tilottama 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 dhasena : 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 Magadhasena then sang this verse : 772. "Where is the man who stole the fat-tailed sheep, the loved one who saved my life? If the cudamani 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 culamani taken from you has turned up, I shall live long.' -- Again Magadhasena said : 774. If you are the man who stole the fat-tailed sheep, the loved one who saved my life, where has the culamani taken from me gone?' - I said : 775. 'In the highway of Rajagpha 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 vidyadhara. 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 MANIPATI-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 Magadhasena : . '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 Srenika 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 Magadhasena 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 kimpaka 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 Rajagsha. 800. After remaining some days I again spoke to Magadhasena: 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 MANIPATI-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 . Bhayati-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 pausadha 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 sadhus. 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. Sadhus are of this kind, as devoid of avarice as babes. So abandon this obstinate misconception, Kuncika' 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 sadhu asked him: What lion ?' The merchant replied : 'Listen with attention, reverend sir. 821. In Benares in the country of Kasi a doctor had found favour with King Jitasatru. 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: 'Kuncika, do not speak thus ; for sadhus are intent on compassion to living beings like the blessed sage Metarya.'

Page #215
202 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 831. Who was Metarya ?' the merchant Kuncika asked the sadhu who replied: 'Listen, disciple and be full of zeal here. 832. In the city of Saketapura there was a king Candrava tamsaka who was an excellent disciple. He had a wife called Dharani 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 Padmavati and her sons were Sagaracandra and Balacandra. 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 Padmavati, 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 Padmavati : 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 Radhacaryas 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 MANIPATI-CARITA 855. so that, out of fear, the sadhus would not enter there. When he learned of this Municandra requested the Radhacaryas : 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 suris, the guru-bhratys 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 sadhus : 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-labha 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 sadhu to the upper storey. 863. As they went up they said : Do you know how to dance, sadhu ?' 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 asoka tree, and told the king who went there. 874. He saw and recognised that sadhu 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 Candravatamsaka fail to prevent your sons from harming sadhus?' 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 MANIPATI-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 sudras,' he thought. 881. Having taken the vows they were reborn as gods in Saudharma and then came down to the tirthankara 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 Rajaglha there was a very prosperous merchant Subhadra whose wife was Suyasas 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 Suyasas 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 Suyasas 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 Metarya. 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 MANIPATI-CARITA 901. Metarya 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. Metarya 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. Metarya'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 Vaibhara 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.'

Page #222
TRANSLATION 209 914. The god at once brought to the region of Rajaguha the ocean, agitated by waves, abounding in jewels and salty. 915. After making Metarya 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 Metarya we may take the vows.' The god agreed to this. 918. Metarya lived like a god absorbed only in pleasure with ... the nymphs in his heaven but the twelve years passed. Then 919. Mahavira the Jina who was wandering through towns and villages surrounded by a numerous retinue and suffused by his many attributes made a samavasarana here. 920. After adoring the Jina, Metarya took the vows with ceremony whilst his wives did likewise in the presence of Candanabala. 921. He studied the eleven angas, the samayika and others; and then leading the wandering life he arrived at Rajagpha. 922. There King Srenika 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 sadhu 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 sadhu: Where are the grains ?' The sadhu intent on protecting the bird remained silent. Enraged the goldsmith

Page #223
210 TWO PRAKRIT VERSIONS OF THE MANIPATI-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 Metarya 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 Metarya 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 prayopagamana, spurning food and the body and karma and the rest. 932. I bow down to the sage Metarya, 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 Srenika so together with his wife and children he tore out his hair and took the vows. 935. When King Srenika 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.

Page #224
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 Kuncika 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 Jitasatru who had vanquished his enemies. He had a wife who was like Sri in beauty and like Sarasvati in the sweetness of her voice; 942. Her name was Sukumalika and she was as delicate as a garland of sirisa 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 palasa 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 Sukumalika 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 Supratistha. 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 Sukumalika, 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 Supratistha 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 Rambha 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 Sukumalika, the symbol of ingratitude. 973. Just as the Noble Steer proved his innocence, disciple * Kuncika, so shall I give a proof of mine : do not uselessly vex me. 974. Kuncika asked: "Tell me, who was this noble steer?' The muni replied : 'Listen attentively, disciple.' 975. In the city of Campa 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 MANIPATI-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 Jinadasa who, 978. on the day of the moon's periodic change, having com pleted the pausadha which brings a store of merit, used to go to the sunya-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 kayotsarga in the Sunya-gyha. 980. Now his wife Bhadra (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 Bhadra 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, Kuncika, shall I prove my innocence before you. 996. The disciple Kuncika 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 sadhu Manipati said: Listen to my parable of how a doubt was dispelled by autpattiki buddhi. 1000. In the city of Campa there was a well-known and long admitted guildsman Dhanapala who had a daughter called Dhanasri. 1001. There was another guildsman Dhanadatta, recently admitted and with recently acquired wealth who had a daughter Kanaka sri ; and a friendship arose between the two girls.

Page #229
216 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1002. Kanakasri was bathing unsuspectingly with Dhanasri in the waters of a tank and left her ornaments on the bank. 1003. When Dhanasri came out she took her friend's ornaments and went home. Kanakasri thought that 1004. this was a joke but when she asked for the ornaments back later on Dhanasri said: 'My father had these made for me, his daughter.' 1005. Despite repeated demands she would not hand back the ornaments so Kanakasri 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: 'Dhanasri put on these ornaments'. She put them on but not in the right places 1008. or with elegance. Then they told Kanakasri and she put them on in the right places and with elegance. 1009. The ornaments were then restored to Kanakasri and she was commended whilst the other girl was punished. So will I too put you to the test, Kuncika.' IOIO. Kuncika said: You, reverent sir, are like the brahmin.' The muni asked: Who was this brahmin?' Kuncika 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 Nagadatta ? ' 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 Jitasatru, who had conquered the armies of all his enemies. 1019. He had a wife called Dhanasri, 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 Nagadatta. 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 naga 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 MANIPATI-CARITA 1027. but with his five arrows Mohana, Sosana, Tapana, Un madana and Marana, 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 Nagadatta. 1029. Then Nagadatta 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 Nagasri; she is called Nagavasu 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. Nagadatta 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 Nagavasu 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 Nagavasu: 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 MANIPATI-CARITA 1050. she replied : "My dear, I have been wounded by this Nagadatta 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 Naga vasu'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 Nagadatta I will give my daughter called Nagavasu : 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 Nagavasu but no other woman. *1059. Then the city constable named Vasudatta saw Nagavasu 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 Nagadatta.' 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 Jitasatru 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 Nagadatta came along and at sunset, having fasted, made his way to the Jaina temple in the garden 1071. to carry out the kayotsarga 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 Nagadatta 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 Nagadatta. 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.

Page #235
222 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1076. He sent his men there and they found Nagadatta stand ing in the kayotsarga, 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 Nagadatta'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 satru'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 "Nagadatta has arrived," arose. 1089. Hearing this shout from the crowd Nagavasu emerged from her house and saw him decked in the accoutre ments of a condemned criminal. 1090. Nagadatta 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. Nagavasu at home at this moment was engaged in the kayotsarga, surrounded by her attendants, repeating these words with her lips : 1096. 'Sasanadevi, let him be saved from the king's torment.' Whilst Nagadatta 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.

Page #237
224 TWO PRAKRIT VERSIONS OF THE MANIPA 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 Nagadatta 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. Nagadatta was congratulated by his parents and family and friends, and the merchant Priyamitra arrived asking for his welfare. 1106. He narrated everything including the kayotsargas carried out by Nagavasu. Then the merchants' son said: 'That is why the goddess wrought this miracle.' 1107. Nagavasu agreeing, and Nagadatta, 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.

Page #238
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 Nagadatta 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 praja and jaghanya to be called? (b + ita] What is your great impediment ? [raga) Who is the god who makes an end to existences? [vita-raga] 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-raga) ' [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 [stri= 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 [visaya]. [] 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.

Page #239
226 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1121. Sensual pleasure. [Visaya-ja-rasa]: thus comprehending the glory of intelligence she recited at the instance of her husband a gudha-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 Sri. 1123. With an anustubh metre in a vasantatilaka metre I have recited this gudha-caturtha, O lord of my life.' 1124. Nagadatta 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? '

Page #240
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 Suri. 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. Nagavasu 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 Mahavideha and en joyed the supreme bliss to which the Jaina vows lead. 1141. If, Kuncika, this man who was only a lay disciple of Jaina ascetics did not take the jewelled earring, how could a sadhu 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.'

Page #241
228 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 1143. Said the muni : Who was this woodman ?' The disciple Kuncika 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.

Page #242
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 Carabhati 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 Carabhati, was brought to bed at the same time and with her offspring went to the house. ' 1160. Then Carabhati thought: This will be a playmate for my son' so she gave the mongoose milk to drink and brought it food. 1161. One day Carabhati 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, Kuncika.' 1166. Said the merchant Kuncika: 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 MANIPATI-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: Kuncika like the lioness you must exercise careful discrimination.' He replied : Who was the lioness, reverent sir ?' 1175. Said the sadhu Manipati: 'There is a mountain Vaitadhya 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.

Page #244
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 Kuncika: 'Listen, somewhere in a cave near an asrama 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

Page #245
232 TWO PRAKRIT VERSIONS OF THE MANIPATI-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 Rajagrha, Kuncika, there was a merchant Kastha of excellent qualities. His wife was Vajra and their son was Sagaradatta, 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-salaka, who both talked liked human beings and to complete the three a cock. 1196. One day Kastha 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 Vajra 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 : Madana, be silent: he who eats meat with and lives with our mother becomes our brother.'

Page #246
TRANSLATION --- 333 1204. Said Madana-salaka : "Tunaika, 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 Madana, 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. Kastha 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. Madana 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. Madana, absorbed by passion, Vajra is now to be avoided; so therefore do not die at an unfitting time because of an insensate act'. 1213. Then said Madana : '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 Vajra 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 Madana was reduced to cinders in a cowdung fire.

Page #247
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 sadhu 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 Vajra: '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 Ptsthicampa 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 Dhatevahana. He became a puissant king whose achievements were spread abroad everywhere. 1234. Vajra and the brahmin made away with all the merchant's wealth and the serving men and women fled, being without maintenance. 1235. One day Kastha having amassed wealth came back and found his household ruined and the servants gone. 1236. Asked the merchant : Where, Vajra, are Sagaradatta and the nurse? Where are Madana-salaka 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. Kastha 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 Sagaradatta went to however I do not know,' he concluded. Then Vajra 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 Prsthicampa. After wards the merchant Kastha 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 Vajra 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 sadhus led the wandering life. Arrived at Prsthicampa 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 Vajra'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 sadhu and fell at his feet. As she began to weep the king came up. 1251. and said: 'Mother, who is this sadhu ?' 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 sadhus 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 sadhu 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?!

Page #251
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.

Page #252
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 sadhu 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. Kuncika'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 Kuncika 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 sadhu Manipati, exempt from the fever of existence, became supremely destined for the abode of bliss of the gods and then for final release.

Page #253
MANIPATI-CARITA OF HARIBHADRA I. namiuna Vaddhamanam 'cauttisaisaya-samjuyam dhiram Manivai-cariyam vuccham su-sahu-guna-rayana-palihat tham 2. atthi iha Bharaha-vase 'Masivaiya nama niruvama nayari tie Manivai raya payai-jana-vacchalo asi 3. tassa ya Puhavi devi tana suo janiya-jana-man'-anando namenam Municando niya-bandhava-kumuya-6vana-cando 4. aha annaya narindo paliyam datthuna jaya-samvego thaviuna suyam rajje Damaghos'-antammi pavvaio 5. abbhattha-duviha-sikkho chaj-jiva-nikaya-rakkhan-uj jutto kalenam padivanno egalla-vihara-vara-padimam 6. pattammi siya-kale viharanto Manivai-muni patto Ujjeni-ujjane nisae padimam thio tattha 7. govala-daragehim pavario 'civarehi 8bhattie javi acchai visattho ta jam jayam tayam sunaha 8. tie cciya nayarie bahim 'Bhatto tti mahano vasai tass' asi 10dutgha-bhajja namenam Dhanasiri asai 9. paura-tila-samgahao so Tilabhatto tti vuccai janenam 11muddhattanena na munai niya-bhajja-cetthiyam duttham 10. tie ya Dhanasirie bhog'-uvabhogesu lalasa-manae channam 12vikkaniunam 13nitthiviya te tila savve II. cintei tao pava kim uttaram eya-vaiyare niunam dahami bhattuno 'ham pucchijjanti payattenam ADFGH Mahaviram. * ABE cauvvihaisaya. * AB padu-hattham. * AB Munivai namena. AB anando. * DEGH nikkhanto. 7 DHC civarena. * BF pavarehi. * A parivasai mahano mukkho. BFGH bhatto 'tthi mahano mukkho, 10 B pavara11 ABCDH mukkhattanena. 11 ABG vikkiniunam D vitthiviunam. 11 ABFG nitthaviya. 240

Page #254
MANIPATI-CARITA OF HARIBHADRA 12. tak-kal'-uppanna-mai mayae kunai erisam uvayam jena na karei tattim tilana kaiyavi Tilabhatto 13. bahuviha-vihanga-picchehi chaiyam savvao niya-deham kaunam kinhae cauddasie uttara-rattie 241 14. gahiuna khayir'-angara-puriyam kara-yalammi ya saravam bheseum sampatta bhattaram khetta-khalaya-thiyam 15. paccasannam patta puno puno bhanai ucca-saddenam kim Tilabhattam bhakkhemi kim va tila-samcayam savvam 16. vayan'-antarena 'phukkai angare hattha-samthiya-sarave dhunei uttam'-angam sira-vala-cchaiya-muha-kamalam 17. datthuna tie cettham suniunam puvva-vanniyam vaya nam bhaya-kampira-savv'-ango Tilabhatto citthai java 18. tav' agaya samivam sa pava bhanai pava dittho 'si sucirenam ajja mae maremi tumam sa-hatthenam 19. iya evam so bhanio pabhanai ma kunasu erisam devi dine mamammi ana-padicchage paya-vadiyammi 20. 3iya evam-ai bhaniya sa pabhanai pava kim na janesi jaha ahayam Tilabhakkha vikkhaya devaya-bhuvane 21. ta jai jiviya-kamo tumam tao majjha niya-tile savve dehi na jayai jenam uvadavvo tuha sarirammi 22. na ya namam pi tilanam tesim tumae kayavi 'gahiyavvam "iya bhanie so tuttho padivajjai tie tam vayanam 23. aha sa "samtuttha-mana sampatta tak-khanena niyageham so vi ya bhaena "daha-jjara-parigao agao sa-geham 24. khana-mettenam ca mao tav-velam ceva tie vayanenam nio videhi daddho Manivai-munino samivammi 25. tassa ya ciyanalenam agantum vattha-samvuda-sariro uvasagga-sahana-dhiro jhana-ttho jhamio sa muni 1 AH pukkarai. DEF sounam. CFG ten' evam puna. AGH kayavvam. DE pabhanio. * FGH parituttha. B kampiya-savv'-ango jai niya-geham.

Page #255
242 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 26. paccha pabhaya-samaye govalehim paloium kahio Kunciya-setthissa tao ten' anio niyam geham 27. Kunciya-setthi-namam kaha jayam sunasu Jinavara gharanam savvana kunciyao tassa kare Kuncio tenam 28. kahiyam ca Kuncienam tahiyam vatthavvayana sahunam jaha muni-vasaho ego daddho jalanena iccai 29. tam sounam te cciya bhananti jam hoi ettha kayavvam amhehi tam kahijjau aha so bhanium samadhatto 30. Accankariyabhatta gharao aneha jhatti vara-tellam namena Lakkhapagam tao param aham 'bhalissami 31. ta muni-varana juyalam gayam ghare tie maggae tellam daijjante tammi u jam jayam tam nisameha 32. sohamm'-indo jampai sohamma-sahae samthio santo Accankariyabhatta khama-para sampayam bhuvane 33. devehim pi na sakka koveum tam asaddahanto u ... ei suro dasie karao bhanjei tinni aghade 34. Accankariyabhatta cauttha-velae appana dei na ya bhaggo so sghacao 'sammatta-gunena tie kara 35. datthuna dasi-hattha amham kajjena ghada-tigam bhaggam to 5muni-varehi bhaniya dasie ma hu rusijja 36. sa jampai rosa-phalam ih' eva jamme mae samanubhuyam tam sumaranti naham kassavi kaiyavi rusemi 37. kahamavi munihi puttha sa sjampai niya-cariyam itth' eva Dhanasetthi tassa piya ?Kamalasiri tana attha suya 38. tesim 8anuya ahayam duhiya eg' eva Bhattiya nama bandhava-janassa ittha visesao janani-janayanam 1 CDE bhanissami. BC kude. > C kudo. * BC sampatta. 5 C munivarena. * BCG niya-cariyam kahei. " A Dhanadevi. . AH attha suyanam do

Page #256
MANIPATI-CARITA OF HARIBHADRA 243 39. to bandhu-jana-samakkham bhaniyam taena maha ima dhuya pana-piya tumhehim na ceva cankariyavva ti 40. Accankariyabhatta etto nam'-antaram 1maham jayam patte juvvana-samae varaya maha enti anavarayam 41. na hu dei tana tao bhanai ya dahami niya-suyam tassa jo eie vayanam khandissai neya kaiyavi 42. dittha ya annaya 'ham Subuddhi-namena mantina tenam maggaviya 3viinna padivanne puvva-bhaniyammi 43. vitte paniggahane niya-vasa-gharammi tattha vi suhenam citthami devaya iva puijjanti janenaham 44. maha naho vi Subuddhi samjhae cciya narinda-pasao agacchai maha pasam 'paseviya majjha jam ana 45. annammi dine ranna bhanio manti jaha tumam siggham kim vaccasi so pabhanai "bhajj'-aesena nara-naha 46. to ranna so dhario suciram mukko ya addha-rattammi patto majjha samivam aham pi ros'-aura dhaniyam 47. dhakkeum vasa-haram jagganti ceva java citthami tava duvara-tthiena maha paina "erisam bhaniyam 48. ugghadesu kisoyari vasa-haram tujjha kimkaro bhicco es' agao duvare citthai ukkanthio badham 49. bahuso vi bhanijjanti ahayam annana-koha-dosenam ugghademi kavadam na tassa to tena imam bhaniyam 50. avvo janantena vi peccha mae erisi sila esa angikaya tti soum ahiyam ruttha aham tassa 51. sahasatti vihadeum geha-kavadai niggaya bahim vaccanti niyaya-ghare gahiya corehim maggammi 52. gahiy'-abharana neum niya-palli-samino samuvaniya tena ya bhajja-bhavam anicchamani dadham pahaya 1 CG samjayam B imam jayam. 2 BGH tesim. CF annaya. ACDEFG esa cciya B esatthiya. 'CH bhajjae bhayena. BDGH iya-vayanam bhaniyam C pabhaniyam eram. ? BC bhanium thakko. Bahayam vayanam tao tassa. D pavaccanti nira-ghdeg.

Page #257
244 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 53. so ya jananie bhanio tadento mam dadham jaha putta esa maha-sai khalu kayatthiyam jujjae neva 54. jamha silavaio nario jai kaham pi rusanti to ditthi-mettena vi 1duttha-nare niddahantfha 55. tassa padibohan'-attham tie kahiyam balahiya-nayam egae adavie ego parivayago vasai 56. tassa ya teo-lesa annana-tavena kahavi samjaya aha annaya kayai taru-mula-thiyassa tass' eva 57. uvarim balahiyae sirimmi vihiyam purisa-vosiranam tenam ca parakuvienam daddha sa cintiyam ca puno 58. jai me koi avannam kahi evam ca tam dahissami iya cintiuna nayare so patto saviyae geham 59. tie ya niyaya-pai-kajja-vavadae pabhuya-velae "bhikkha no uvaniya parikuvio muccae teyam 60. Stena ya sa na vidaddha niya-sila-ganena kaya-parittana bhanai ya eyam vayanam ti dandiya balahiya 'naham 61. puttha ya kaham janasi vaiyaram eyam aranna-sambhuyam sa bhanai tujjha kahihi eyam Vanarasi-kulalo 62. tahiyam gayassa kahiyam tenam parivayagassa jaha tie sila-gunenam nanam samjayam tena sa munai 63. majjha vi sila-gunenam tam ceva ya nanam atthi to bhadda silam ittha pahanam ta tammi samujjamam kunasu 64. iya kahie uvasantena tena egassa satthavahassa hatthe vikkiya 'ham tena vi bhajja maham hohi 65. iya-asae gahiya tassa vi mantami java no-vayanam babbara-kule neum vikkiniya tena rosena 66. jena ya ahayam gahiya so mam posittu kaddhae ruhiram evam puno puno cciya pidam maha kunai 'airuddam 1 C ruttha. * CH bhikkha-mett'-uvaniye FDG bhikhammi nuvaniye. A vani-bhajja na ya daddha H sa tie na ya daddha. A nayam. BFG tattha pattassa. CF dosena. BCG asahijjam.

Page #258
MANIPATI-CARITA OF HARIBHADRA = 245 67. ruhirassa kaddhanenam anavarayam majjha panduram deham samjayam maha bhaya laha patto divva-jogenam 68. datthuna mamam cintai ka esa kim na hujja maha bhaini sankiya-manena tenam ahayam ciya pucchiya bhadde 69. ka 'si tumam bhaniyam tao mae vi Ujjeni-vasino 2dhanino Dhanasetthino suya 'ham vinnaya moiya tatto 70. aniya janaya-gehe tam erisam rosa-phalam iha bhave vi anuhuyam tenaham rosassa vasam na svaccami 71. tam soum so tiyaso payaci-houna niyaya-vuttantam kahiuna ya kaunam tay-avattham ceva tam tellam 72. sampatto niya-thanam munino vi hu Kunciyassa uvanenti tellam tenam vihio "savva-tanu Manivai sahu 73. tatth'eva varisa-yalam karavio taha ya putta-bhienam tav-vasahie thavio attho paramatthao anattho 74. dittho ya thavijjanto 5so tena suena taha ya avahario evitte ?vasa-ratte nihalio Kunciena tahim 75. tam apicchanto muoho sahum pai sankium bhanai evam bhayavam tumam akayannu Seyanaga-gao vya jao 'si 76. Ganga-naie tire gaya-juham tattha sasi juhavai jae jae nihanai gaya-kalahe moha-dosenam 77. egae karanie 'maya-niunae asama-payammi pacchanna-pasaviyae niyaya-suo rakkhio ego 78. arama-seyanao Seyanago tti ya jahattha-kaya-namo tavasa-kumarehi tahim vaddhanto jovvanam patto 79. dittho ya bhamantenam niya-jasao tena dappiya manenam * nihao ahitthiyam taha tam juham cintiyam ca imam 1 B tattha cciya. ? BD vanino CG munino. 3 CE naccami. 4 D sattha. 5 CFG suyaenam tahaya jhatti avaharao. & D patte H vatte. 7 FG ya vasa-ratte. 8 A koi D kimpi. . A niunae asama-payammi gantuna.

Page #259
246 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 80. majjha janani vva anna vi niyaya-suyam ettha asame karini Ivaddharehi tti cintiunam so asamo bhaggo 81. jaha tena kari-varenam uvayarinam pi tavasana kao lavayaro taha tumae munivara maha davva-haranenam 82. Manivai-muni-carie iya khama-dama-samvega-buddhi janayammi Kunciya-savaya-kahiyam Seyanaga-kahanayam pad hamam 83. aha bhanai muni ma bhanasu erisam sunasu majjha ditthantam Sutthiya-muni-sambandham jena tumam munasi sahu gune 84. Magaha-desammi puram Rayagiham tattha Seniyo raya tassa duve bhajjao Nand' ega Cellana biya 85. Nandae suo Abhao so manti tattha Jinavaro Viro Gunasilae ujjane samosaoho saha su-sahuhim 86. devehi samosaranam tassa kayam tam ca Seniyo naum bhattie vandan'-attham samagao sunai dhamma-kaham 87. tattha kodhiyam egam Jinavara-calane niy'-anga-rasiyae sincantam datyhunam tam pai kovam gao raya 88. itthantarammi chie Jinena so bhanai marasu tam jhatti taha Abhaenam chue jiva tumam marasu 3va bhanai 89. aha Seniena chie bhanai tumam jiva Seniya-narinda Soyarienam chie ma jiva ma marasu bhanai puno 90. liya sounam a-samanjasaim vayanaim tena bhaniyaim to sgadhayaram ruttho raya tag-gahana-kajjenam 91. aisai niya-purise kutthi utthittu Jina-samivao naravai-narana pecchantayana gayane samuppaio 92. kahiyam 'ca tehi ranno aha so samsaiya-manaso Viram pucchai ko esa pahu kodhiyao aha Jino bhanai 1 A vaddhareha. 2 FCE uvayaro. 3 A bhanai puno. 4H omits this verse. 6 ADGH badhayaram. & ABDH tag-gahana. 7 B tav-vaiyaram to EG tava ya ranno.

Page #260
MANIPATI-CARITA OF HARIBHADRA= 247 93. devo esa 'narisara devattam kaham paviyam imina ranna puttho Seduya-diya-vuttantam kahai-Viro 94. Kosambi-nayarie Sayaniyo nama 'naravaro asi tatth' eva Seduya-diyo jamma-dariddo maha-mukkho 95. so bhajjae bhanio gabbham-pattae ghaya-3gulaim maham aneha tena bhaniyam vinnanam natthi me kimpi 96. jena paro jaijjai sa jampai nara-var'-indam olaggam kunasu kusumehi so tuha tuttho vittam dhuvam kahi 97. evan kayammi tuttho bhanai nivo tujjha bhatta kim demi bhajja-vayanenam so maggai maha dehi paidiyaham 98. 'ussaram agga-bhattam dinaram tam taheva tena kayam niva-sammao tti loya vi tassa bhattaim denti bhaya 99. evam so sriddhillo puijjanto janena samjao bahu-bhoyana-vaman'-aihi taha ya kalena kutthiyo 100. manti-vayanena tahe dinno puttana tassa ahigaro ranna so ya nisiddho citthai niya-eghara-kulirammi IOI. sa-yanehi avannao ruttho mayae anavai chagam tam niya- deha-ghattana-caranao kutthiyam kaum 102. hantuna ya sa-yananam daunam kuttha-samkaman'. atthae 8tittha-marana-cchalenam gao sayam bhisane ranne 103. tattha tisiena dittham bahu-rukkha-odalehim kalusiyam salilam tap-panao sajjo samjao agao sa-giham 104. datthuna kuttha-loghatthe sa-yane so bhanai maha -- avannae phalam eyam tumhanam te benti dhiratthu te pava 105. jena erisam llvavasiyam evam so khimsiyo janenavi tatto Rayagiha-gao citthai dovariyass' ante 1 'BFG naresara. * A varavai. : AH gudaim. * AH osaram. * CF anudiyaham. * A giha. 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 MANIPATI-CARITA 106. ettha taya pattanam amhanam vandanae kajjenam so dovariya-puriso samagao iha samosarane 107. Seduyagam muttunam duvara-desammi rakkhan'-atthae tena ya duvara-dugga-nevajjam bhakkhiyam savvam 108. tab-bhakkhanao tisio 2sul'-atto atta-jhana-dosenam mariunam 'uvavanno vavie 6dadduro satto 109. kalantarena punaravi iha sampattinam amha jana-vadam souna sariya-jai vandana-valiyae samcalio 110. maggammi turaya-khara-khura-khutto suha-bhava-sam gao marium namena 'Dadduranko devo jao imo so ya III. tuha mana"-parikkhan'-attham surinda-vayanam asadda hanto u rasiya-sey'-aihim mayam kauna esa gao 112. aha Seniena bhaniyam kim pabhanai sami marasu iccai kahai Jino paramattham iha dukkham 8jahi tam mokkham 113. evam sampai bhaniyam Abhao iha Jina-guruna bhatti paro para-loe Savvatthe hohi egavayaro u 114. tam puna iha dhamma-rao parattha narayammi 10jaisi narinda Soyario iha mahise hanai mao vaccihi narayam 115. Hiya naraya-gamana-bhao raya 12 puna Seniyo imam bhanai bhayavam tumammi nahe kaha jaissam aham narae 116. ta dehi kevi niyame jehi na vaccami darune narae to bhanai bhuvana-bhanu tass' eva samahi-kajjenam 1 ABDH bahuyam. BCD muo to. SB jogenam. 4 D samuppanno. 6 ABFG dudduro. * ABC khura. ? ABFG dudduranko. * A jai tam. * AE paro. 10 DG jahisi. 11 BC iya sounam savvam ro 11 Csiri

Page #262
MANIPATI-CARITA OF HARIBHADRA 249 117. sahuna 'bhatta-panam Kavila-hatthao tam davavehim Soyariyam ca vahantam mahise rakkhehi dinam ekkam 118. Kavila rasoini tatto bhaniya padibhanai neya dahami sahuna 'bhatta-panam jai tila-mette kunasi khande 119. Soyario vi nisiddho bhanai na thakkemi kahavi marento panca-sae mahisanam to khitto kuva-majjhammi 120. tattha vi miu-mayam kaum hanai tao antarala-dhario vi manasa vigappiunam vahai abhavva tti kaunam 121. evam a-vihiya-niyamo Jina-purao garuya-soga-samtatto 8gadhayaram vilambanto bhanai nivo naha rakkhi mamam 122. Viro bhanai naresara narayammi nikaiyam tae aum to gantavvam niyama Ghammae patthade padhame 123. uvvattiuna tatto hohisi 'Ussappinie padhama- Jino maha sariccho naravara ta ma kheyam tumam kunasu 124. uciya-samayammi raya sa-puram pai patthio munim niyai maccha-gahanam kunantam sura-mayae maha-satto 125. pabhanai kim kunasi tumam muoi bhanai hou tumha paccakkham iya bhanium pakkhippai jalammi jalam jhasa-nimittam 126. raya bhanai kadie kim eyam so vi bhanai raya-haranam eenam kim kijjai ranna bhanie musi bhanai 127. jiva rakkhijjanti to marisi kisa macchae raya bhanai muni vi ya hatte kambalam ehim kinissami 128. samjama-heum daum kambalayam variuna ja jai ta niyai hatta-majjhe gabbhavain sahunim egam 129. Jina-sasanassa khimsam rakkhanto tam pi dhariya pacchanne dhammammi avicala-mano pasava-dinam java padiyarai I3o. evam pi ja na sakko khobheum to surena tutthenam payadi-houna nivo bhanio dhanno 'si nara-naha 1 HAE bhatti-danam G bhatta-danam. : E kunaha. * AG badhayaram. * CF osappinie. A tava niyatta magge gabbhaval sahuni ega. # DGH magge. 7 ABCH dhano.

Page #263
250 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 131. taha ginhasu haram imam golaya-juyalam ca jami 1saggam aham iya bhaniunam tiyaso patto tiyas'-alayam sahasa 132. bhaniyam ca tena sampatthiena tuttam puno imam haram jo samdhissai puriso so marihi n'atthi sandeho 133. ranna vi Cellanae dinno haro manohar'-ayaro Nandae golaya-dugam sa ruttha tam vihadei 134. pecchai ya khoma-juyalam kunndala-juyalam ca niggayam tatto tam ginhai sa tuttha tam datthum Cellana bhanai 135. sami imam maha dijjau so bhanai na demi dinnam eyae tahe ranna ruttha maran'-attham cadai pasae 136. vayayana-vivarenam padami eyao hetthao huttam ja niyai tava picchai tala-tthie tattha tinni jane 137. mintham taha aroham mantantam mauya-mauya-vayanehim Mahasena-ganiyae samayam ai-aula-manae 138. tam datthunam devie cintiyam kim imae mantanti tti nisunemi tava maranam paccha vi hu majjha sahinam 139. paribhaviuna eyam avahiya-hiyaya tam nisamium lagga aha vesae bhaniyo aroho 'mahura-vayanehim 140. samiya campaya-malam dehi maham tie bhusiya-sarira jenaham vesao sesao 'jinemi maha-'diyahe 141. jai puna na desi to 'ham marami ahava tumam pariharami aroho bhanai tao jam te royai tayam kunasu 142. ahayam tu na demi imam campaya-malam gay'-indaabharanam eie dinnae raya maha jiviyam harai 143. minthenam aroho bhanio jo maddavena ghittum na hu tirai so ghippai kharena baduena va palaso 1 ACH sagga-muham D maggammi. 2 ADGH sammam. 3 CFGH majjha vi paccha hu. AB mauya. 5 BEGH jinami. A hiyae B divase C dahe DE dehe.

Page #264
MANIPATI-CARITA OF HARIBHADRA 251 144. etth' aroho pucchai ko baduo esa to kahai mintho kila bambhanena kenavi uttara-desammi jaenam 145. desantaram gaenam dittho papphullio palasa-taru ranjiya-manena biyam tass' aniyam niyaya-dese 146. Ivaviyam sittam kala-kkamena jao guru palasa-dumo sincento anavarayam na hu phullai vaddhai navaram 147. to rusiuna tenam mule pajjalio nalo tassa tav-vasao rukkhattam sampatto phullio ya lahum 148. evam hiyam avi vutta asaggaham muncae jai na esa to kim imae supurisa kirai hiyam appano jenam 149. jo appano hiya-karo annassa vi so hu bahu-mao hoi jaha Bambhadatta-ranno chagalo aha bhanai aroho 150. kaham eyam to minkho pabhanai Kampilla-puravare raya namena Bambhadatto Bambha-suo baraso cakki 151. assenam avahario adavi-patto ya magga-laggena sinnena niyaya-2nagare nio aha uciya-samayammi 152. vasa-harammi pavittho puttho devie deva adavie kim kimpi tae ditgham suyam ca aceabbhuya-saruvam 153. so bhanai mae adavi-pattena talaya-tira-taru-mule asinenam dittha majjittu sarovar'-uttinna 154. ega itthi naini-ruva-thiya "gonasahina saddhim vala-kodara gaenam suraya-suha-sovana-pasatta 155. tad-anayar'-aloyana-kova-gaenam mae tayam mihunam pahayam kasahi ta java jhatti addamsani-huyam 156. iya kahiuna narindo sarira-cinthe niggao bahim niyai suram vinaya-param phuranta-vara-kundalaharanam 157. vimhiya-mano narindo surena aha tena evam alatto tuttho 'mhiltumha naravara bhanasu varam kim panamemi 1 CG vaviyammi tammi ko. * AGH ass'-avahario adavie patto agamma magga-laggena. 3 D gehe. * DE asuyam GH bhuyam. 5 A govasahina. 6 BC kottara. ? BE tujjha.

Page #265
252 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 158. so bhanai kena kajjena majjha tuttho 'si aha suro bhanai ja sa itthi tumae adavi-pattena sikkhaviya 159. naga-kumari sa majjha bhariya tie tujjha pasao agamma maham bhanio maya-niunam ruyantie 160. tumae vivijjamane aham anaha vva Bambhadattenam nihaya 'mhi naha surayahilasina tam anicchanti 161. to 'ham kovam uvagao tuha vahan'-attham ih' 'agao siggham java tumam devie puttho adavie vuttantam 162. nisuyam ca tayam savvam tumae devie jam samak khayam eena karanenam tuttho 'ham tuha varam demi 163. bhanai nivo jai evam tujjha lpasaena savva-jivanam bhasao vivujjhijja ahayam eso varo ?hou 164. evam ti hou snaravara jai varam annassa tam payasesi ta te maranam hohi matthaya-phuttanena sahasatti 165. iya bhaniya gao sahasa devo raya ya vasa-bhavanammi sampatto patta-varo evam vaccanti diyahaim 166. kaiyavi mandan-attham asino naravai sunai vayanam . ghara-koiliyae tayam niyaya-pain pai bhanijjantam 167. jaha eyao naravara vilevanao tumam maha nimittam Sanehi thova-mettam vilevanam dohalo majjha 168. so bhanai na(r) anemi bihemi nivassa sa tao bhanai jai anesi na eyam Ito 'ham avassam marissami 169. tav-vayana-savana-8samjaya-pahariso nivo dittho devie tao puttho sami kis hasasi tam eyam 170. bhanai narindo sundari hasiyam khu mae param na sahemi kim kajjam bhanai nivo marami eyammi kahiyammi 1 BDE pabhavena. * ADE hoi. * BCFGH navaram. * ABDH phudanena. * BCF aneha. * C na yanami. BEFG to 'vassam aham. # E sambhama. * ABGH pahasiro.

Page #266
MANIPATI-CARITA OF HARIBHADRA 253 171. sa bhanai avassam imam kahiyavvam jai na kahesi to niyama sami marissami aham tahe raya imam bhanai 172. jai evam ta sahemi devi navaram ciyae arudho iya bhaniya masanam pai calio raya 1sa-devio 173. jao loga-pavao jai kira devie naravaro kimpi kahihi tao marissai bollijjai kunda-kundehim 174. itto ya chago ego bhanio chagalie majjha caran'-attham java-nicayao eyao puliyam egam anehi 175. so bhanai Bambhadattassa raino ghodaya jave ee carihanti ime anno ginhanto hammae niyama 176. sa bhanai majjha vayanam jai na tumam kunasi to marissami chagalen' uttam marasu tti majjha annao hohinti 177. chagalie tao bhaniyam eso chak-khanda-bharaha-naranaho mahilae vayanenam mariu-mano vaccai masanam 178. tam puna neha-vihuno niya-jiviya-loluo vigaya-satto na hu kunasi majjha vayanam dhiratthu te purisayarassa 179. chagalena tao bhaniyam jai-mettena bokkado ahayam eso ya cetthienam mahila-kajjena jo marihi 180. asanne vaccantena raina tam nisamiyam savvam to maranao niratto chagalassa daum kanaya-malam 181. pabhanai devi tam nivvinna niyaya-jiviyavvao to marasu majjha annao tujjha sarisao hohinti 182. ta bho jaha so raya appa-hiya-parayano tao jao taha hosu tumam pi dadham evam minthena bhaniyammi 183. mariyavva ya niyatta Mahasena Cellana ya tam soum harenam ciya tuttha nivena saha bhunjae bhoe 184. aha so tiyasa-viinno haro tuttho taditti vihi-vasao bahu-vakko tti na tirai samdheum jena kenavi 185. jo ya tayam samdheum hojja samattho na so vi samdhei sura-vayanao bhio niva-purao puvva-bhaniyao 1 CGH saha devie. 2 C Tiyaga-caukkesu E nunda-vadehi. 3 DH lobhao. 4 ABFGH marai. A jai.

Page #267
254 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 186. annammi dine ranna davavio padahago niya-purammi jo samdhei haram so lahai nivao davina-lakkham 187. maniyaren' egenam 2vuddhenam niya-suyana davin' attham jiviya-nivvinnenam buddhie samdhio haro 188. laddham davinassa addham padhamam paccha mayammi tammi nivo sesam na dei bhanai ya dayavvam jassa so natthi 189. so vi maniyara-setthi marium tatth' eva vanaro jao hindanto niyaya-ghare datthum sambhariya-puvva-bhavo 190. muccha-nimiliy'-accho pacio karuna-gaehim puttehim kaya-paliyaro sattho 'tap-purao akkhare lehai 191. so 'ham tumhana piya mariunam vanaro samuppanno to bhanaha sesa-davvam nivena dinnam na va tumha 192. te pabhananti na dinnam tam soum vanaro sa-rosa-mano kenavi chalena harium haram appei puttanam 193. tan-nasaula-hiyayo raya Abhayam samaisai evam satta-din-Sabbhintarao laha haram ahava to dando 194. evam Abhaya-kumaro Ranudiyaham hara-maggan -ujjutto sattama-dine rayanie vasio vasahie sahunam 195. tattha ya Sutthiya-suri Siva-Suvvaya-Dhanaya-Jonaya munihim sahio nivasai so puna bhayavam- Jina-kappa-gahan: attham 196. samsar'-uvvigga-mano kunamano satta-bhavan'-?abbha sam kaussaggammi thio rayanie uvassayassa bahim 197. etto maniyarassa ya suehi bhiehi tie rayanie haro samappio vanarassa tass' eva pacchannam 1 CFG nayare. 2 C putthenam F tutthenam. 3 D tammi mayammi. 4 DG tana puro. 5 AE abbhantarao. * CGH anudiham. ? DG ubbhavam.

Page #268
MANIPATI-CARITA OF HARIBHADRA IBHADRA 255 198. tena vi vasahi-bahim-thiyassa Sutthiya--gurussa kan thammi olavio tanay'-attham apicchamanena vi nivao 199. itthantarammi padhame jame rayanie volie sante taha uggayammi cande ninnasiya-timira-niurumbe 200. niya-guru-padiyaran'-attham Siva-sahu niggao niyai surim hara-viraiya-kantham kaussagga-tthiyam tattha 201. bhiya-mano khana-mettam thaum abbhintarammi pavi santo pabhanai bhayam ti 2khuddho vissariya-nisihiya-saddo 202. ta puttho Abhaenam bhayavam skutto bhayam bhavan tanam munina vuttam puvvanubhuyam imam amha sam bhariyam 203. kaha so kahei sahu Ujjenie duve vaniya-putta Siva-Sivadatt-abhihana amhe 6daliddaya honta 204. davinassa vidhavan'-attham patta Soratgha-mandale Stattha avajjiyam pabhuyam davvam mahaya kilesenam 205. tam naulayammi kaum kalie baddham 'samuvvahantao varam varena amhe agacchamo sa-pura-huttam 206. amham ca jassa hatthe tam davvam so imam vicintei maremi biyam eyam evam 8patta purassa bahim 207. tattha khane tam davvam maha pase asi tam mae khittam mahai dahe taj-janiyam duttha-manam appano naum 208. Sivadattassa ya kahiyam dhiddhi eyam dhanam anattha dhanam jassa kae tujjh' uvarim asi maham pava-parinamo. 1 AHJ jaissa. ? A khuddo E khutto. 3 BDHJ katto. 4 ABE kaha kahasu kahai. 5 D dariddiya. * AFG ca uvvahantao. ? A ittha. 8 AB putta.

Page #269
256 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 209. tena vi 'tam ciya sittham ittham ca dhanassa daha-jale khivanam iya ega-mana amhe do vi gaya niddhana ageham 210. Sgilio ya 'naulao so macchenam dhivarena so ghittum vikkio maha bhagini-hatthe jivantao ceva 211. tie amham pahunnay'-attham agamma randhana-gha rammi so chindium araddho ja dityho naulago tattha 212. sahasatti sarkiyae tie samgovio niyaya-anke nayam ca imam amham jananie vihi-niogenam 213. puttha sa tie tao vacche kim eyam iha tae laddham sa bhanai na kimci tao janani tas-santiyam patta 214. asi-pattenam haniuna mariya tie davva-lobhenam evam datthum amhe sa-sambhama tattha sampatta 215. tie vi hu pavae amham bhaginie sambhama-vasenam utthantie ankao nivaliyo naulago sahasa 216. tam datthunam ambehi cintiyam esa so mahanattho attho punaravi patto 'catto jo asi daha-majjhe 217. tamha te iha dhanna kaya-unna je imam paricaium padhamam ciya padivanna pavvajjam Jinavara-mayammi 218. iya 'bhaviuna amhe kaum jananie aggi-sakkaram daum bhaginie gharam pavvaiya guru-samivammi 219. ta bho puvv'-anubhuyam bhayam eyam majjha bhavayan tassa pavisantassa nisihiya-thane bhaya-vayanam avadiyam 220. itto bie pahare Suvvaya-sahu tah' eva bhaya-bhio pavisanto bhanai maha-bhayam ti Abhaena taha puttho 221. aha bhanai Anga-janavaya-game kodumbio aham asi payaie sondiro padiya tatth' annaya dhadi 1 A cintiya. * DGHJ gehe. 3 B galio. * A nivvilio BH nivalao C nevalao D nivvalio E niulao. SB nimittam. * A chedium. * AFGH khitto. # CE bhaniuna.

Page #270
MANIPATI-CARITA OF HARIBHADRA = 257 222. Itie bhayena nattho gama-janehim gih'-ega-desammi citthami ja nilino ta cora maha gharam patta 223. maha gharanie bhaniya mahilao kim na leha bho tumhe, 2na ya munai sa varai jaha eyam sunai maha bhatta 224. niya ya tehi esa niya-pallim icchai tti kaunam niya-pahuno uvaniya jaya se vallaha bhajja 225. uvasantammi dhaci-uvadavve agao puno gamo puvva-thise nivasai aham pi tatth' eva nivasami 226. puna puna bhanio mittehim agao tie moyana-nimittam tam pallim hiyaenam an-icchamano vi tas-sangam 227. egae therie ghare pavitsho sgamami kai-diyahe 'vinaya-ranjiya sa theri vutta mae evam 228. amba iham maha bhajja citthai pallivaissa pasammi tie maha agamanam kahasu tumam kahavi gantunam 229. therie taheva kae sandittham Stie majjha bhajjae ajjam sa palli-naho jahi annattha rayanie 230. to tumae ajjam ciya agantavvam paosa-samayammi iya tie (r)kahie aham tie gehammi sampatto 231. pallivai vi taiya gehao annattha citthai kahimpi sa vi ya mam datthunam pamuiya-hiyaya vva samjaya 232. uvavesio ya tie sayanie palli-samino ahayam kaya-paya-?soya sa vi hu majjha samivammi uvavittha 233. etthantarammi patto kuovi 8senavai ghara-duvare tie ojayae tao 10sejjae ahe aham kao 234. pallivaino vihiyam paya-soyam tie ceva sejjae uvavitthassa tao sa evam kahium samadhatta 235. jai ei majjha bhatta ta samiya tassa kim tumam kunasi bhaniyam ca tena lisakkara-urassaram tam samappemi 1 AB omit this verse. * B amhanam gahanenam sampai tusissai tuha bhatta. : ABDGHJ gaesu kaisumpi. * BDGHJ diyahesum sa theri viyane vo. 5 C maha tie ya. * A vihie. D soba. . ABCDHT pallivai. * ABCDF bhiyae. 10 AHJ sejja-hetthe. 11 ABDH) puya.

Page #271
258 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 236. tahe tie bhiudi vihiya to janiuna tab-bhavam pabhanai palli-naho parihaso esa me vihio 237. mab-bhavo puna eso jai tam picchami ettha sampattam ta tassa lemi 1khallam tam soum 'tie tutthae 238. sejja-hetthammi thio ditthie tassa damsio ahayam 3gahiuna tena baddho thunae alla-'vaddhenam 239. nihao ya niddayam nitthurena dadha-latthi-mutthi"ghaehim suttesu tesu "punnehi majjha tatth' agao sunao 240. tena ya bandhana-vaddha khaddha mama niddhabandhaven' eva to 'ham mokkala-gatto patto pallivai-samivam 241. gahiuna tassa khaggam uggam ayaddhiuna utthaviya taha sa duttha-sahava jaha pallivai na utthei 242. jai pukkaresi pave to imina darunena khaggenam chindissami tuha siram iya bhaniya tam aggae kaum 243. sahasatti niyaya-gamabhimuham sampatthio turiya-turi yam duram gayassa majjham volina savvari savva 244. to 'ham kudiya-bhaenam lukko ekkae vamsa-jalie itthantarammi patto pallivai 10saha bhad'-ohenam 245. tena puna amha maggo 11nao paya-paddhaie annam ca datthunam dasiyao khittao tie 12intie 246. so mam khagga-paharehi jajjaram jaya-garuya-duk khehim kilittu kilaehim dharae pancahi vi angehim 247. tam ghittunam 13padigao majjha vi paricatta-jiviy'-asassa pase vanara-ego sampatto so ya mam datthum 1 C khaggam D lakkham E khillam HJ sisam. 2C tassa samtuttha. 3 C nihiuna. 4 AE vallenam. 5 CD to nitthura-. DGHJ m-aihim. 7 B punnena. 8 DG aggao. A kutthi, B kodhaditti, C vutthi, D kodhiya, EF putthi, H kutti, J mutthi. 10 C saha-bhado eva. 11 AFG uvaladdho pdeg. 12 B pattie. 13 parigao.

Page #272
MANIPATI-CARITA OF HARIBHADRA -- 259 248. tay'-avattha-gayam muccha-nimiliy'-accho mahi-yale pacio sucirenam ceyannam laddhum gantuna annattha 249. puna agao turanto ghettunam sajjalam osahi-juyalam egae osahie nissallo 'ham kao tenam 250. biyae parudha-vano paccha dharani-yalammi lihiunam hatthena akkharaim niyaya-saruvam samakkhayam 251. asi pura vijja-suo tuha game Siddha-kamma 'namo 'ham kamma-vasenam jao mariunam vanaro 2ihayam 252. tuha damsanena jayam jai-saranam ca majjha sahasatti to puvva-bhava-viyania-osahi-juyalena eena 253. Pauni-kao 'si evam sampai puna sunasu majjha vuttantam aham annena balina skaina chaqdhavio juham 254. ta jai tam hantunam juhavaim "kunasi mam tumam kahavi majjh' uvayarassa tao pasi-uvayaro kao hoi 255. tav-vayanam kaunam pallim gantum puno vi pacchannam hantuna palli-naham tam ghittum agao sa-giham 256. iya niya-mahila-cetthiya-damsanao visaya-ovisa-virat tenam vihiya mae mahayasa pavvajja sutthu-anavajja 257. ta bho Abhaya mahayasa puvv'-anubhuyam 'maha bhayam eyam sanucintantassa maha-bhayam ti vayanam maha pavattam 258. aha Dhanao nama muni tah' eva taiyammi jame pavisanto bhanai ai-bhayam ti tam pucchae Abhao 259. katto tuha ai-bhayam so sahai puvva-veiyam eyam pucchai Abhao bhayavam kaha tumae veiyam kahasu 260. Dhanaena tao vuttam Ujjenie samiva-gamammi asi puro guna-sundara-khattiya-kula-puttao ahayam 1 AHJ namano. 2 A ahayam. 3 D kaiyavi, E kapiena. 4 F kunasu. o F sahassa. 8 AB suha. ?C bhayam sarantenam to nisihiya-thane mahabhayam bhasiyam sahasa. 8 E anucintiyantassa. BFG pura.

Page #273
260 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 261. uttama-vams'1-uppanna kanna Ujjeni-nayari-vatthavva kula-abhimanena mae pariniya jovvana-tthenam 262. tie anayan'-attham asi-biyo patthio sasura-geham patto paosa-samae Ujjenie masanammi 263. pecchami mahilam egam pavarana-padena pihiya-muhakamalam kaluna-sarena ruyantam sula-tthiya-purisa-pasammi 264. samjaya-daena mae sa bhaniya kim tumam ruyasi bhadde tahe sa gaggaya-gira eyam bhanium samadhatta 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 karunnam agaena mae bhaniyam bhadde nisunasu majjha vi 3gahalliyam egam 267. ahayam dukkham patto ahayam dukkhassa niggaha samattho ahayam duhie duhio ta majjha kahijjae dukkham 268. jai evam ta suvvau jo eso suliyae uvari naro so maha bhatta naravai-narehim eyam dasam nio 269. jivai ya esa ajjavi eya-nimittam tu bhoyanam ghittum aham agay' amhi sahasa bhoium imam na sakkemi 270. to nipphaliya-payasa soitta roium aham lagga apucchiya ya tumae supurisa karuna-pavannenam 271. ta kunasu maha pasayam thavesu mam niya-khandhadesammi jen' eyam niyaya-paim bhunjavemi sa-hatthenam 272. joeyavvam na tae uddham maha sammuham mahasatta jena na lajjami aham tuha khandha-paitthiya santi 273. khaggam muttum dharani-yalammi khandhammi sa mae thaviya sul'-aroviya-purisassa santiyam chinnae mamsam 1 E samuppanna Ujjeni-nayari sa eva chanca. DFG giri. DHJ gahilliyam. BC sahasa imam suyanu na sakkemi, EH supurisa sakka na hu bhoium kahavi, G na ya bhoium imam suyanu sakkemi.

Page #274
MANIPATI-CARITA OF HARIBHADRA 261 274. nivadanti majjha uvarim puna ratta-ruhira-binduno bahave te 'ham salilassa kane kalayanto thami visattho 275. avaloiyam cirenam nivvinnenam mae uvari-huttam dittham ca cettbiyam se bhaya-jananam bhima-ruvae 276. ta tam bhumie nivaliunam bhaya-kampamana-savv'-ango visariuna khaggam puvvam pi mukkam tahim thane 277. vegena palayanto patto 'ham java pura-paolie ta sa vi tam eva asim ghittuna samagaya tattha 278. tie ya majjha uru ego ?puravara-paoli-bahi-thio chinno khagga-paharena pava-kammae sahasatti 279. tam ghittuna gaya sa aham pi tatth' eva nivadio santo vilavami skaluna-kalunam duvara-duggae aggammi 280.4kula-devayae bhanio taha vilavanto aham sa-karunae bho bhadda 5sayinihim saha amhanam ima mera 281. jam pura-paoli-purao dupayam ca cauppayam ca tam tasim jam 'puna abbhintarao tam savvam amha abhavai 282. ta tuha uru eso pura-bahi-8thio tti rakkhio na mae taha vi tumam ma royasu karemi acirena tuha eyam 283. iya bhaniunam tie a-cintanijjae deva-sattie uru tay-avattho cciya majjha kao kaya-pasayae 284. tam panamiuna ahiyam ogao aham sasura-mandiram tam ca pihiya-duvaram datthum vivarenam to paloemi 285. picchami sasuyam mahiliyam ca tahiyam paiva-kantie mamsam khayantie do vi piyantie 10majjam ca 286. etthantarammi maha sasuyai vuttam imam jaha mamsam * ai-mittham to pabhanai maha bhajja erisam vayanam 1 ABFGH punaruttam ro. a paolissa bahi-bhaga-thio. 3 BDF karuna-karunam. 4D kotta-devie. 5 ABD sayininam. + ABE va ... va. > CG tu tay-abbhantarao. 8 B thiyassa ro. * A vimano cciya sasura-mandirammi gao pihiya-duvare. 10 ABD majjham, E maddam. . . de

Page #275
262 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 287. amme tuha jamau-santiyam eyam kaham tao savvo puvv'-utto vuttanto kahio ja uru occhinno 288. to 'ham bhaya-sambhanto gharammi gantuna jaya samvego pavvaio guru-mule ta ai-bhayam erisam majjha 289. tatto cauttha-jame bhayai-bhayam aha Jonao sahu kahai ya niya-vuttantam Abhaya-kumarassa taha ceva 290. Ujjenie setthi Dhanadatto bhariya Subhadda se tana suo 'ham majjha vi namenam Sirimai bhajja 291. sa majjha calana-2dhoyana-salilam nehena pai-dinam piyai aham avi Sanuratta-mano tie vayanam na langhemi 292. evan vaccai kalo bhanio aha annaya aham tie maha piyayama ai-saddha jaya miga-puccha-4mamsammi 293. ta jai tumha pasaena majjha sampadai tam na acirenam ta hoi phudam maranam iya naum kunasu jam joggam 294. to sa mae sa-dukkham bhaniya bhana piyayame kahim honti te miga-pucchaga-jiva tam mamsam jena anemi 295. sa pabhanai Rayagihe nayare Seniya-nivassa gehammi tesim Svitti pautti esa nisuya mae puvvin 296. ta tattha tumam vaccasu jai piya kajjam mae jiyantie iya bhanio tassaham sampatto bahir-ujjane 297. pecchami visamanto pattanam kilan'-attham ujjane vivihaim vilasiyaim kamuya-sahiyana vesanam 298. aha tanam majjhao ega vara-ruva-dharini vesa namena Magahasena kenavi khayarena avahariya 299. to pariyanena tassa ya mahaya saddena eyam ugghuttham ?bho bho dhavaha dhavaha hirai gosamini amham 1 CFG kao tae laddham. - AB dhayana. 8 AB asuttara. E misammi. 6 AB titti, DE tatti. 6 HJ taruni-vesa. ? c bho dhaha dhaha dhavaha.

Page #276
MANIPA II-CARITA OF HARIBHADRA 300. evam suniuna mae sahasa a-yanna-puriyam banam mottuna so durappa gayana-ttho mario khayaro 301. padiya ya tassa hatthao Magahasena sarovara-jalammi tatto uttariunam osamagaya majjha pasammi 302. bhanio aham sa-vinayam tie imam komalae -vayae samiya kunasu pasayam imammi kayali-hare ehi 303. tattha gao 'ham majjiya-jimio tad-dinna-parihiya-su vattho suha-?sayaniya-nisanno tie apucchio evam 304. supurisa kutto tam agao 'si kim va paoyanam tujjha iya putthenam kahio tie mae niyaya-vuttanto 305. to bhanai Magahasena sami tumam ujjugo na lakkhesi niya-mahilai esahavam sa khalu accanta-dussila 306. jai sa hojja susila tumam ca jai hosi vallaho tie ta kaha nisarejja gharao eena kavanena 307. iya obhanari sa bhaniya mae jaha suyanu ma imam bhanasu sila-gunenam na samo tie vinao cciya kahavi 308. mam accant'-anurattam tad-uvari nauna Magahasenae bhava-nnuyae monam jhatti kayam vaiyare tammi 309. cuda-mani nibaddho mam' uttamange imam bhanantie pura-majjhe pavisamo ussuram vattae inhim 310. iya bhaniuna 19pavittha mae samam 11sandanam sama - bhirudha vajjanti bahuvih'-aojja-sadda-padisadda-bhariya-disa 311. pavisanta-loga-kalayala sto rukkh'-ucchaliya-rosa-dup peccho tatth' agao gay'-indo tasanto nari-nara-niyaram 1. A vayanam. C samaniya. 3 DG vanie. * AGHJ agacchasu kayali-gehammi. DH pahiriya. * DG sayanammi. * DGH saruvam. * ACD bhanie. A pabaya, CD payatta. 10 A damsanam.. 11 AFG to ravucchaliya, HJ turakkhucchaliya.

Page #277
264 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 312. so ya mae gaya-sikkha-kusalena Ivasi-kao khan'-addhenam patto ya tao loyao sahu-vao ananna-samo 313. to loenam ranjiya-manena bahuviha-girahi thuvvanto patto 'ham tie manoharam gharam sura-vimanam va 314. khana-mettena tie bhanio 'ham ajja ajjautta mae Seniya-narinda-purao panacciyavvam payattena 315. ta agacchasu piyayama tumam pi tatto mae , imam bhaniyam vacca tumam aham ihaim citthissami ei maha nidda 316. iya bhaniuna gaya sa narinda-purao panaccium lagga aham avi tatth' eva gao miya-pucchaga-mamsa-gahan' attham 317. pekkhanaya-vavadesu ya rakkhaya-purisesu laddha-lak khenam miga-pucchassa ya gahiyam mansam govaiyam ca taha 318. ja nissarium laggo a-lakkhio tava rakkhaya-narehim mams'-avaharo ranno niveio kahavi naunam 319. ranna vi ranga-bhango ma hou imam vibhaviyam tenam na hu kimpi java bhaniyam tava aham anibbhayo santo 320. tatth' eva ega-desammi samthio viviha-havabhavehim Bnaccantim avaloemi Magahasenam maha-ganiyam 321. tie natta-niunatta-tosienam maha-narindenam 4padivanne vara-tiyae palhiyam imam maha nimittenam 322. miga-puccha-mansa-gahi maha jiviya-dayago mahasatta katth' acchai majjha pio culamani-mandano ihaim 323. iya tie vayana-pankaya-viniggayam nisuniuna vayanam imam bhaniyam mae kisoyari eso 'ham ettha citthami 324. to tie vinnatto nara-naho deva puvva-padivanna je tinni vara tanam majjhao donni me dehi 325. so pabhanai visattha maggasu jam tesam ihiyam kimpi tie bhaniyam abhayam egenam hou eyassa 1 DFG vase. 2 AHJ niggao. 3 AGH vaccantim. * A pasivannammi varammi, DHJ padivannammi vara-tige.

Page #278
MANIPATI-CARITA OF HARIBHADRA 265 326. bienam eso cciya majjha varo manniyam tayam ranna to sa laddha-pasaya mae samam agaya sa-giham. volinesum kaivaya-dinesu bhaniya mae Magahasena vaccami aham daie niya-nayaram jai tumam bhanasi 328. tie bhaniyam avassam jai gantavvam tao mamam ghettum vaccasu evan hou tti manniyam tam mae vayanam 329. to tiena appanam varena moyavio narindao vihiya ya niravasesa siggham ciya gamana-samaggi 330. to 'ham tie 2sahio Ujjenim patthio kamenam ca sampatto se bahim tam mottunam tahim ceva 331. rayanie niyaya-gharam khagga-sahio aham gao java picchami tava niyayam bhajjam suttam saha vilenam - 332. ta rosa-vasena mae khaggam ayaddhiuna saccuggam taha so hao varao panehim jaha paricatto 333. pacchanna-paesa-thio picchami tie khana-viuddhae 4khaddae bnihippantam tam purisam khanda-khanda kayam 334. pecchantass' eva maham tam 6khaddam puriuna dhulie tad-uvari kayam mahantam pidham Tittam ca guttam ca 335. tam datthunam savvam suttae tie agao bahim kahiuna ya vuttantam vesae Magahasenae 336. Rayagiham ceva gao tie sahio Sjaha-suham tattha gamiuna kimpi kalam Ujjenim agao 'mhi puno 337. anandiuna janahi-jananam ca mad-damsanena gharanie gharam agao 'mhi tie a-payasanto niyaya-bhavam 338. sa puna mai sampatte ghar'-angaae kavada-pakhadiya* pamoya pucchai kim sami cirao agao to mae bhaniyam 1 AHJ kaisuvi. A sarium. *Dai-tikkham. - A khattummi, FG khattae. C nihiyantam, E khippantam. 6 AF khattum. 7 A cittam. & CDHJ aha suham. * C payadiya.

Page #279
266 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 339. tujjha ya 'kae kisoyari miga-pucchaga-mamsa-2maggayan tassa laggo ittiya-kalo na ya sampattam tayam kahavi 340. to 'ham asiddha-kajjo pie iyanim pi kahavi kicchenam hiyaena anicchanto iha patto tujjha nehenam 341. sevam-ai tie kahiyam acchanto tatth' aham niyacchami niccam ciya kaya-puyam tam pidham agga-kurenam 342. tatto mae niya-mane paribhaviyam erisam jaha esa jarassa tassa ajja vi mohenam kunai niya-puyam 343. anna-dine sa bhaniya mae imam piyayame maham kunasu pahunnam ghaya-unnehi ajja ghaya-okhanda-juttehim 344. na ya tatto majjhao dayavvam kimpi tava annassa java mae no bhuttam tie evan ti pasivannam 345. bhaniyam ca bhanasi kim naha erisam majjha kim tumao vi anno vi ko piyayamo padhamam dahami jassaham 346. uciye samae bhoyana-nimittam egattha maha nisannassa padham'-uttinnam ghaya-unnam egam unham Skare ghettum 347. pakkhivai tattha ghadae daddha daddha ttiojampiri pava to Abhaya mae bhaniyam kim ajja vi tie kim ?tu tae 348. kim tuha piyarena mae puna bhaniya jaya-garuya-kova vasa ghittum tam eva ghaya-unna-payana-pattam jalana tattam 349. &nihanemi tti pagamam pahaviya maha palayamanassa pitthie khivai tayam sa-ghayam tavayam vigaya-karuna 350. tenaham daldha-tanu gao gharam kahavi janani-jana yanam kalena sattha-deho pavvaio jaya-samvego 1 DGHJ kaena kisori. * A sannisantassa, FGH mantisantassa, G mannisantassa. 3 E iccai. 4 Eghada. 6 A kavade. * ACD jampius. * AFG pahanemi, D pahanami. 7 A na.

Page #280
MANIPATI-CARITA OF HARIBHADRASSE 267 351. evam mae mahayasa bhayai-bhayam erisam samanu bhuyam tam sumarantena nisihiya-thane imam vuttam 352. itthavasare uiyammi Isuriye posaham tu paritta Abhaya-kumaro bahim 2patto pecchai tayam haram 353. cintai eya-nimittam sahuhi bhay'-ai-vayanaim bhaniyaim na una lobho ittha kao vigaya-lohehim 354. ta dhanna kaya-punna ee sahalam ca jiviyam imesam ko va hujja sariccho imehim sayale vi jiya-loe 355. evam Abhaya-kumaro muni-gana-samghae bhavio bahim ghettuna tayam haram dhovai ranno vi niya-piuno ta bho Kunciya savaya su-sahuno honti iya vigaya-loha ta Kuncio payampai anne te tariso na tumam 357. iya Manivai-muni-carie har'-uppatti-bhayai-bhaya-juttam Sutthiya-3m-ai-jainam kahanayam biyam akkhayam 358. tam puna siha-sariccho pucchai sahu kaham imam aha Vanarasie raya Jiyasattu tassa vara-vejjo 359. tassa suya do janayammi uvarae vijjayam a-yananta ta ranna janaya-pae na kaya anno kao vijjo 360. te puna avamanenam gantum des'-antarammi padhiunam vijjaya-sattham caliya andham siham niyanti pahe 361. dinanah'-ainam kayavvam vejjayam ti guru-vayanam sumarantena lahuna siho sajjo kao kahavi 362. jettho una ja na Starai tam vareum sahoyaram niyayam tahe anagayam ciya arupho taruvare ecange 363. iyaro puna uvayari vi nivviveena tena sihena cira-chuhienam 8khaddho gayammi annattha sihammi 364. jettho uttariunam dumao sampavio niyam nayaram jao piu-paya-bhai bhoganam obhayanam taha ya 1 AHJ dinayare. * A tatto. DG suri-jainam. A vijjanam tu desantaram patthaviya. 3G tirai. & ADHJ tunge. ? D bhukkhienam. * G khuddho. A bhoyanam. .

Page #281
268 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 365. uvayarino vi vejjassa tena sihena jam kayam du-kayam taha tumae vi munisara maha davvam avaharantena 366. iya Manivai-muni-carie muni-mahuyara-surahi-kamala saricche siha-kahanayam eyam iha 1taiyam Kuncien' uttam 367. aha Munivai payampai savaya ma bhanasu erisam vayanam uvasanta-mano houm Meyajja-kahanayam sunasu 368. Sagee Candavadimsagassa ranno Sudamsana devi tie Sagaracando Municando do ime putta 369. taha Piyadamsana nama biya patti maha-narindassa. tie vi duve putta Gunacando Balacando ya 370. Sagaracando raya samjao uvarayammi janayammi Municando puna bhunjai kumara-bhuttie Ujjenim 371. aha annaya 'narindo rasoinim bhanai majjha kallevam 3anejja kimpi turiyam assanam vahana-gayassa 372. to sa moyagam egam hatthe ghittuna bahim gacchanti Piyadamsanae bhaniya he he kim tujjha pasammi 373. tie bhaniyam moyagam egam ranno 'nayemi kallevam to Piyadamsana ginhai visa-bhaviya-niyaya-"hatthehim 374. puna iyarie appai sa ranno so vi kaum do khande Piyadamsana-suyanam dei lahuya tti kaunam 375. "bhutta ya tehi tatto visena ghummaviya tao ranna mani-jala-pana sattha vihiya te agaya geham 376. Sagaracando vi tao rasoinim bhanai moyago kaha nu visa-'davvo samjao sa aha aham na yanemi 377. navaram 'eyanam ciya jananii 'karehim gholio suiram ta tam pi uvalambhai a pave mario honto 1 A tahayam. 2 FGHJ ya raya. 3 FG anijjam. 4D na pakkillo ya. 5 FG hatthenam. GH bhuttehi tehi. CD dhakko, F duttho, G daddho, HJ dittho. 8 CD iyanim. * F karena.

Page #282
MANIPATI-CARITA OF HARIBHADRA 269 378. a-vihiya-Jininda-dhammo duggai-?paha-bhayanam kao ?honto puvvam ciya dijjantam tuha rajjam kim na gahiyam ti 379. ta sampayam ca giahasu rajjam puttana desu niyayanam iya rajj/-ai caium Sagaracando muni jao 380. egammi sahu-gacche su-vihiya-surina paya-mulammi abbhattha-duviha-sikkho jao acirena giy'-attho 381. aha annaya kayai Ujjenie samagaya sahu surihim tao puttha kusalam sahuna bho tattha 382. amam bhananti navaram Municanda-narinda-puttago ego uvarohiya-putto vi hu kunanti sahuna uvasaggam 383. iya vayanam sounam Sagaracando vi pucchium surim Ujjenie patto tesim padibohan'-atthae 384. egae vasahie thio su-sahuna majjhayarammi bhoyana-kale patte patte ghittuna sbhikkh'-attha 385. sampatthio munihim nivario ajja hosu pahunnago na ya citthai so bhanai ya fatta-lahio majjha damseha 386. paliniya-thavana-5amaga-nindiya-sejja, ya raya-bhava naim sahuhim taha 'vihie so u gao raya-bhavanammi 387. rasavai-gharammi patto mahaya saddena dhamma-labhei ray'-anteuriehim nivario mauya-saddenam 388. so niya-savane damsai bahiro 'ham bhanai ucca-saddena kim saviyao tubbhe pabhanaha mam lahuya-saddena 389. evam so jampanto dittho raya-uvarohiya-suehim kalayala-ravam kunanta te patta tassa pasammi 390. bhanio nattam janasi so aha janemi kimtu aojje vaeha taha vihie muninti na ya vaium kimpi 1 CJ paya. 2 CDH 'ham to. $ D sikkh'-attha, FG bhatt-attha. + CDEJ aha latthio. 5 CD <Page #283
270 TWO PRAKRIT VERSIONS OF THE MANIPA TI-CARITA 391. bhaniya tena chailla 'tumhe na ya kimpi munaha iya vutta te ruttha vaeum samagaya sahu-vahan'-attha 392. avadhaliya ya tenam angovanga 3niuddha-kusalenam nihario ujjane patto jhana-tthio Stattha 393. ranna bhoyana-samae kumara saddaviya tao dittha joyantena janenam padiya dharanie "niccettha 394. kahiya ya tena ranno so vi ya uvarohiyena saha patto dittha 'tah 'eva tatto sampatto sahu-pasammi 395. nao nivena eso Sagaracando sahoyaro bhaya maha munivaro tti jao to raya padai paesu 396. iyarenam uvaladdho na ya putte sikkhavesi sahunam uvasaggam kuvvante dhiratthu te raya-niie 397. raya bhanai na eyam puno vi kahinti muncae tahe bhanai muni pavvajjam kunanti jai tesim ta mokkho 398. evam padivanne so sampatto raulammi niva-sahio pavvayai te donni vi raya-suo kunai 'suddha-vayam 399. aha uvarohiya-putto Sagaracandena bohio santo kunai vayam sa-dugancham dunni vi ante sura jaya 400. jina-thunana-bohi-10puccha-uvarohiya-dullaha-bohi-vaga rane 11so bhanai mitta 12'ham te bohiyavvo samana-dhamme 401. Rayagihe Meyajjo namenam meyinie samjao sa puvvam ciya bhaniya tie cciya vaniya-bhajjae 402. jai kahavi samo pasavo hojja to dejja majjha niya-jayam ahayam tuha daissam jam 13nattham kamma-dosenam 1 CFG tubbhe. CDJ avaya liya, FGH avataliya. C muttha, FGH malla. 4 F nihariun'. 5 F tatto. * C niccinta. 'C tahim ca. CDHJ niya. CHJ sutthu. 10 H paccha, J icchao. 11 E eso. 13 E tae bhdeg. 1 C niddham, E jayam.

Page #284
MANIPATI-CARITA OF HARIBHADRA 271 403. kaha kahavi divva-joena pasava-divase samammi samjae tie samappio setthinie tie vi niyaya-suya 404. dinna ya meinie payasiya tie bhattuno purao jaha esa maha dhuya maya-jaya pava-kammae 405. Meyajjo vikkhao jao sayalammi loga-majjhammi setthi-suo tti kay'-attho visittha-punnanubhavenam 406. ummukka-bala-bhavo gahiya-kalo ramma-jovvanam patto tassa vara-kannagao varai piya attha vara-ruva 407: eyammi ya patthave ei suro puvva-gahiya-samkeo jo puvvim asi itaya Municanda-suo tti vikkhao 408. sumaravai puvva-bhavam pabhanai Meyajja kim na 'tam kunasi Jinavara-dhamme dikkham so pabhanai n'atthi me iccha 409. cintai suro uvayam a-patta-dukkho na bujjhae eso to meya-tanum ahitthai so royanto bhanai evam jai jivanti majjha vi hojja suya ajja tie vivaho hojja majjha vi gehe "mese to imo bhanio 411. ma ruyasu esa putto tujjha aha kahai meini savvam to meo rusiunam 'kaddhai rangao re duttha 412. setthina kannagao kaha vivahesi majjha tanao vi ghittuna 'ghare khitto 8khaddae bhanai 'puna khajjam 413. panam ca muhe 10khippau to sura-ruvena bhanai ginha vayam so pabhanai ko 'si tumam iyaro puna bhanai devo 'ham 414. diya-logao ittham samagao tujjha bohana-nimittam iyaro jai-lisario bhanai 18vigutto 'mhi kim karimo 410. 1 DHJ tao. * DFG bho dikkham. * DFG ginhasi, Jinavara-dhamme so po * FG ta etto meini bhanai. 5 FG takkalam tattha sampatto. * D saddhana. 7 ACDH kare. . E khudhae, HJ khattummi. * FGH vanavijjam, J thanavejjam. 10 FGHI khippai. 11 F sarayam. 11 F vigatto, HJ vigucco.

Page #285
272 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 415. bhanai suro 1niva-kannam tujjha davavemi jena akalanko hosi tumam jana-majjhe iyaro jampai imam kunasu 416. to kunai chagam rayane vosirai suro vi meya-ruvenam ghittuna tani Seniya-ranno daum imam bhanai 417. maha puttassa niya-suyam dehi tao niva-nara nivarenti stam iya vi niccam Abhao bhanai ka rayana-uppatti 418. meo kahei chago vosirai ime tao bhanai Abhao jai desi imam ranno ta dijjai tujjha niva-kanna 419. to meenam chagalo dinno ranno gihe muyai asuim to Abhayenam vutto nehi iham puna taha rayane 420. puna Abhayenam puttho meo kim esa deva-sattio so bhanai evam eyam to Abhao bhanai Rayagihe 421. salam gadham kareya vebbhara-girissa sugama-maggam ca khiram khira-samudda anavasu tena tuha putto 422. Seniya-chattassa, ahe 'nhaum 'parinehi raya-vara-kannam iya savvammi vi vihiye to parinai raya-vara-'kannam 423. tay-anantaram ca tao kannao attha puvva-variyao etthantarammi punaravi suro bhanai hosu pavvaio 424. so bhanai varisa-barasa khamesu tava ya vasami giha vase evam hou tti suro gao deva-logammi 425. 10punne avahi-kale samagao bhanai ginha bho dikkham mahila-vinnatta-suro puna gacchai "1tettiyam kalam 426. to pavvajjam ginhai ahigaya-sutto vi 12suddha-sammatto giy'-attho padivajjai egalla-vihara-vara-padimam 1 C Seniya. a C tena bhaniyam rdeg. 3 taiyam vi. CDFG kuo, HJ kao. 5 FGHJ sannibbho. CDHJ karaya, E karoviya. 7 CDHJ thaum. 8 FGHJ parineum. HJ dhuyam. 10 Fomits punne. 11 E tatiyam. 12 DG pavittha-samvego.

Page #286
MANIPATI-CARITA OF HARIBHADRA 273 427. to patto viharanto igam'-agara-nagara-mandiya-vasuham . Seniya-nivassa nagare suvannagarassa gehammi 428. so bhikkh'-anayan'-attham gao gih'-abbhintarammi to kunco cunai jave kanaya-mae Jina-bhavan'-attham ghadijjante 429. so agao na picchai pucchai sahum na kimpi so kahai to bandhai sbandhanam sirammi coro tti sankae 430. 4o khottai 5phaniyao jaha do acchini jhatti phudiyani khaviuna kamma-rasim patto nanam ca ?mokkham ca 431. na ya kahiyo puno kunco jaha java bhakkhiyao eenam eyammi u patthave samagao kattha-bharo tti 432. mukka ya tena kattha tana lavo kunca-jiva-givke laggo te vamai jave suvannayaro tao bhio 433. 8naum ca imam savvam oloao Seniyo tao ruttho pesei niyaya-purise suvannayarassa gahan'-attha 434. so dhakkiuna baram luncai kese vi ginhai ya vesam sa-kudambo to nio 10rayanam dhamma-labhei 435. so pabhanei 11su-gahiyam kayavvam sahu-lingam 12ima vattham jai muncasi sa-kudambo to 13vaha-bandha na te mokkho 436. iya Meyajja-munindam khanti-daya-nana-rayana-raillam bhatti-bhara-nibbhar'-ango caudasa-puvvam thunai evam 437. jo kuncagavarahe pani-daya kuncagam tu naikkhe jiviyam anupehantam Meyajja-risim namamsami 438. Inipphediyani dunni vi sise vedhena jassa acchini na ya sanjamao calio Meyajjo Mandara-giri vya 1 CJ gamagara-, D garamara.. DFG accan'. : DFG baddhenam. * HJ taha. * CDH phanihao, F phudiyao, G phuniyao, J panihao. 6 CDHJ khudiyani, FG khadiyani. 7 C moham. 8 DFG nayam. 9 DHT logena. 10 D rayano. 11 CDH) su-gihiyam. 12 C avvattam, DF accattam, HJ anavajjam. 13 DFGHJ maha pasa. 14 D nippadiyani.

Page #287
274 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 439. sumarana-mettam ittham Meyajja-kahanayam samakkhayam vittharao puna eyam satthe annattha datthavvam 440. Meyajjo iva kuncam munino avarahinam pi na kahinti pan'-accae vi je te kaha para-davvam harissanti 441. iya Munivai-muni-carie sulaliya-gaha-manoharamammi Meyajja-kaha kahiya cautthiya ettha Munivaina 442. aha Kuncio payampai Munivai Meyajja-sanniho na tumam Sukumaliya-sarisam savvam tuha cetthiyam jenam 443. Campae Jiyasattu raya Sukumaliya piya tassa so tie asatto nirujjamo rajja-kajjammi 444. tassa suyam rayanam kaunam so sa-bhario ranne neuna pariyanenam maira-mada-paravaso mukko 445. ceyannam 'laddhunam vaccanto uttara-disabhimuham dinna-niya-ruhira-mamso devie tisiya-chuhiyae 446. Vanarasie patto vaniya-'satthena samthio tattha pangulay-asattae devie naie pakkhitto 447. kamma-vasen' uttinno Supaitthiya-puravare nivo jao tatth' agayam nisamai 10bhikkha-vittim niyaya-bhajjam 448. sisena uvvahantim pangulayam pai-gharam paribhamantim pangulaya-giya-ranjiya-11jan'-oha-dijjanta-bahu-bhikkham 449. niya-silam vannantim jana-purao jaha imo maham bhatta pangu guru-yana-dinno palemi "'ham imam ceva 450. anaveuna tayam niyaya-samivammi javaniy'-antariyam pucchavai narindo ka 'si tumam ko imo pangu 451. pucchijjanti pabhanai pangu maha esa guru-yana-viinno 1bhatta 'pai-vvaya 'ham to bhanai naresaro evam 1 G omits this verse. E su-bhaniya. 8 A taha rajje thaviunam. 4 FG lahiunam. 5 AFG gattena, H gattai. CD bhikkhavantam. 7 C janena-ddeg. 8 Faham to imam bhanai. ACDHJ evam. 10 DHJ patti. 11 C pavvaiya.

Page #288
MANIPATI-CARITA OF HARIBHADRA 275 452. jassa tae bhuya-ruhiram piyam khaddham ca 1uruno mamsam so cciya naie khitto 'patti tti pai-vvaya saccam 453. iya bhaniunam niddhadiuna tam niyaya-nagara-desao punnodaena pattam raya-sirim bhunjae raya 454. a-kayannuyae Sukumaliyae jaha pana-dayago 3naie nihao tae taha 'ham dhanavaharam kunantenam 455. Manivai-muni-su-kahae jana-mana-ali-niyara-malai C samae Sukumaliyae cariyam Kunciya-kahiyam tu pancamayam 456. Sukumaliya-sariccham ma pabhanasu mamam ti Manivai bhanai bhadda-vasaho vva savaya aham tumam pattiyavemi 457. Campae nayarie mukko mahesarena dhamm'-attham sandattanena ekko vasaho govagga-'majjhammi 458. so badham dappittho vinijjiya sesa-sanda-sanghao thula-tanu balavanto citthai sayayam 'niruvviggo 459. so annaya 10akamha bhaddattam pavio vihi-vasenam govaggam mottunam citthai nayarie majjhammi 460. danda-hao vi na rusai 12visittha-sannae muniya-pavaphalo bhadda-vasaho tti tahe vikkhao loga-majjhammi 461. tatth' eva ya Jinadaso su-savao vasai muniya-Jinavayano so kasina-cauddasie sunna-ghare samthio padimam 462. bhajja tassa ku-sila nisae tass' eva sunna-gehammi para-purisenam saddhim sutta pavarammi pallanke 463. tammi ya pallanke payaesu causum pi loha-maya-kila tana' ekkenam viddho paya-paesammi Jinadaso 1 ADHJ uruyam. A bhatta. 3 AFG daio. 4 CG taya. 5 AFGH mula-kahae. A mohena kena. 7 A maggammi. 8 ACDGHJ vinijjium. CD niruvasaggo. 10 CFG kayai. 11 F omits this verse. 12 D visatthi.

Page #289
276 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 464. tav-veyanae pidiya-tanu vi suha-jhana-samgao java citthai padimae thio so savaga-pumgavo dhiro 465. Itava ai-veyanae au-?ssava-3kkamena para-loyam sampatto uvavanno devo divvena ruvena 466. etthantarammi sa vi hu surayam ramium nisae 'pajjante gahiunam pallankam samcaliya niya-gihabhimuham 467. uppadiyammi sahasa pallarke nivaliyam dharati-vatthe Jinadasassa sariram tam picchiya esa vi bhaya-bhiya 468. paricintiyam manenam maha bhatta esa majjha dosenam sampatto pancattam hohi ayaso maha 'ettha 469. itthantarammi patto tam thanam kahavi so maha-vasaho tass' alimpiya singe ruhirenam kuviyam tie 470. milie janammi pabhanai Simina vavaio maham bhatta kaussaggammi thio so dhunai matthayam niyayam 471. Pamuniya-tatta-sahavo logo tam nindium samaraddho karaniyanam purao uvatthio annaya eso 472. annesim dijjantam 10phalam ghettuna niyaya-jihae appanam sohitta puno vi kittim llsamanuppatto 473. ta bho Kunciya savaya vayanenam majjha jai na 12pattiyasi to kosa-ghad'-aihim asamsayam pattiyavemi 474. 13ta Kunciena vuttam kos'-aihim pi ko 144 pattiyai 16corana jena tanam dharittham ai-ghanam hoi 475. Manivai-ramma-kahae 16uvasama-rasa-pasara-deva-sariyae Manivaina samanenam vasaha-kaha chatthiya esa 1 F omits this verse. 2 DHJ kkhaya. 3 A kayammi. * A pajjantam. 5 A vitthe. & D tie bhiyae. ? CF paccha. 8 AHJ maha bhatta mario imena iham. * DF amuniya tassa sahavam. 10 A phalim. 11 C samanuvanno. 12 C pattesi. 13 A omits this verse. 14 CDHL na. 15 CD corena tena nanam. 16 A uvasamassa-po.

Page #290
MANIPATI-CARITA OF HARIBHADRA 277 476. annam ca tujjha cariyam ghara-koila-cariya-sanniham Isunasu so puna ai-khudda-mano lahu-thalayara-jiva-majjhammi 477. tassa ya kira payaie nisae nidda-vasam uvagayassa niyamena dusiya-mala-kalusaim honti nayanaim 478. sambujjhanti niccam na ya picchai kimpi so pabhayammi to so damsana-satti-rahio na tarei cankamium 479. aha makkhiyahi khaddhe nayana-male jao nimmal acchi-juo tao ciya savisesam khayai akayannuo pavo 480. evam tumam pi Manivai majjha pabhavena jiviyam patto maha ceva dhan'-aluddho kaham na ghara-koila-sariccho 481. erisa Manivai-carie samvega-3jaloha-jalahi-santulle ghara-koila-ditthanto Kunciya-kahio u sattamio 482. to Manivaina bhaniyam ghara-koila-sanniho kaham bhanasi muni-vasaho jananto vi sasanam Jina-varindassa 483. paribhaviuna Avayanam bhaniyavvam bjaha viveya kaliehim buddhi-Scaukkha-juehim tehim pavara-mantehim 484. to Kunciena bhaniyam kaham eyam Munivai tao bhanai Campae Dhanavalo daridda-setthi 'pura asi 485. Sahinava-setthi 'bio 10Dhanadatto tana donni dhuyao Dhanasiri Kanagasiri ya sahio aha annaya tao 486. vavie majjan-attham gayao itto ya niyayam aharanam mottunam Kanayasiri vavie nhavium lagga 487. iyari u niraharana daridda-bhavao tie aharanam * ghettunam gharammi gaya na samappai maggiya 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.

Page #291
278 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 488. Iraya-ule vavaharo jao mantihim Dhanasiri bhaniya ?parihesu tam aharanam taha kae nayam eehim 489. na imam imie 3satthanesu a-parihanao vi taha tassa satthana-parihiyassa vi tavviha-soha-abhavao 490. aha Kanagasiri bhaniya tumam inhim eyam abharana jayam parihisu parihiyam eie niyaya-thanesu tam savvam 491. ahiyam ca virayantam tam datthunam imehim samlattam eie tanayam eyam abharanam na una iyarie 492. iya chinne vavahare Dhanavalo dandio 5naravarenam -- Dhanadatto puitta visajjio niya-gharammi gao 493. evam Manivai-carie nivveya-supeya-nira-seya-same Manivai-muninda-kahiya manti-kaha ettha atthamiya 494. ta bho Kunciya savaya manti-samana u sahuno honti ni-raga-dosa-moha na ya aliyam kimpi jampanti 495. puna Kunciena bhaniyam Manivai a-kayannuo tuha sariccho n'atthi baduyam ca mottum tac-cariyam puna imam sunasu 496. koi baduo dariddo duggam gahiuna daru-nimmaviyam , bhikkham paribbhamanto kalena maha-dhano jao 497. to tena paricatta dugga neuna ranna-majjhammi evam paccha tumae majjha kayam davva-haranena 498. Manivai-su-sahu-carie anukampa-paumini-sara-samane baduya-kaha puna navami Kunciya-kahiya samasenam 499. aha bhanai Manivai-muni savaya ma bhanasu erisam vayanam 8majjha-ttho hounam majjha vi akkhanayam sunasu 500. Vanarasie Jiyasattu-raino hiyaya-vallaho mitto Dhanadevo nama vani bhajja vi ya Dhanasiri tassa 501. putto ya Nagadatto aiva Jina-vayana-bhavio asi Jina-giha-gaena tenam Nagavasu kannaga dittha 1 DFG raulae. 2 CF paharesu. FGHJ sat-thana-vaya-parihanao. 4 C pahirasu, E pariharisu. 5 AHJ narindena. 6 CDFG mab-bhatto.

Page #292
MANIPATI-CARITA OF HARIBHADRA 279 502. tie vi hu so ditsho kaya-raga tammi sa 1ghare patta vinnaya-vaiyarenam piuna Piyamitta-namenam 503. dijjanti vi na gahiya nikkhamana-manenam Nagadattenam taha vi na muncai tam pai-ahubandhanti vva anuraga 504. datthuna nayara-arakkhiena maggaviya na se dinna bhaniyam ca Nagadattassa 2dinniya kaha nu te demi 505. Siha so "chidd'-annesi samjao uvari Nagadattassa etto kahamavi nattham kundala-rayanam narindassa 506. tam joiyam na laddham dittham puna "Nagadatta saddhena vaccantena Jina-haram (samjhae nivadiyam magge 507. tad-damsana-bhiya-mano laggo so uppahena dittho ya arakkhiena nayam ca karanam kundalam datthum 508. paricintiyam ca laddho mae uvao imassa gahanammi tam kundalam 'nihittam palimae thiyassa se kanthe 509. to so sa-kundalo cciya gahiuna niveio narindassa tav-vayanenam nio masana-majjhammi vahan'-attham 510. tam naum nijjantam Nagavasu darunam duham patta kaussaggena thiya Sasanadevie iya bhanium 511. 8muncijjau eyao uvasaggao imo maha daio bhayavai tuha pasaena tahaya dhammanubhavenam 512. itthantare 'nihitto sulae so niutta-purisehim sa bhagga vara-tiyam Sasanadevi-pabhavenam 513. arakkhiya-vayanenam khaggenam khandharae so pahao so surahi-kusuma-mala-ruvenam parinao jao 514. vahaya-purisehim ranno niveiyam vimhiena tenam so sampuiuna nayare pavesio khamio ya dalham 515, vinnaya-vaiyarenam nivvisao kario narindenam * arakkhio anajjo uddaliya-sayala-ghara-saro 1 CDFG gharam. 2D piuna puvva mae dinna. : A tatto so anavarayam pecchai chiddai Nagadattassa. E chidda-gavesi. * AF setthi-Nagadattena, C saddha-Nagadattena. . A sankae, C same. 7 A nihattam. $ CF muccejja. * DFG nihatto.

Page #293
280 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 516. 1kaussagg'-aiyam vaiyaram ayanniuna Nagavasu parinitta tie samam bhoe bhottum niruvasaggo 517. paccha su-guru-samive pavvaio paliuna samannam kaya-pana-pariccao uvavanno deva-logammi 518. ta bho Kunciya savaya paribhavasu hiyaya-majjhayarammi jai saviya vi evam nillobha honti dadha-dhamma 519. ta kim munino para-santiyammi davvammi honti lohilla to Kunciena bhaniyam anne te tariso na tumam 520. iya Manivai-muni-carie su-sahu-guna-rayana-sagarasaricche Manivai-kahiya dasama suhavaha Nagadatta-kaha 521. puna bhanai Kuncio vanayarassa tam sanniho na sandeho to Manivaina bhaniyam kahasu kaham Kuncio kahai 522. kira koi vaddhai darayana kajjena vana-gao siham datthum bhium cadio duma-sihare vanarim niyai 523. bhio tao vi tie ma bihasu erisam bhanantie asasio cirenam nisae niddaium laggo 524. to vanarie niyae anke thaviuna kario niddam maggantassa vi sihassa bahuviham ghallio neya 525. so utthio pasutta puvv'-utta vanari tad-ucchange sihena maggiya "ghattiya ya tenam na una padiya 526. dakkhattanena taruvara-sahae vilaggiuna sa thakka bhanai dhiratthu narahama tuha erisam ayarantassa 527. etthantarammi tenam maggena samagao maha-sattho to sihe usario gharam gao vaddhai paccha 528. ta vaddhaino tullo samjao majjha davva-haranenam uvagarino vi Manivai kaha hosi tumam su-sahu tti 529. iya Manivai-muni-carie tamoha-nitthavana-sura-saricche vaddhaiya-kaha kahiya egadasama Kuncien' ettha 530. to Manivaina bhaniyam miccha-sankae kavi Carabhadi naulam vinasiunam pacchayavam param patta 1 A kaussagge iya. D pavvajjam. 3D Kuncio payampai. DHJ kariyam. 5 A pallio, D appio, HJ khitto. * FG ghalliya.

Page #294
281 MANIPATI-CARITA OF HARIBHADRA 531. game kahimpi purise Carabhade bhariya ya Carahali tie ghara-vaoie nauli parivasai nisanka 532. Carabhadie putto lahuo sa tassa khellana-nimittam naulie suyam lahuyam lehai dahi-duddha-takk'-ai 533. aha anna-dine tanayam sevitta manciyae Carahadi khandanayam kunamani jav'acchai ghara-duvara-ttha 534. tas-suya-dasana-manam ahim maritta tava agao naulo ruhira-kharantiya-vayano Carabhalie samivammi 535. tie vi majjham balo imena vavaio tti sankae musalena hao naulo 'paloio balao niyao 536. dityho akkhaya-deho naula-hao ya so ahi samiva-ttho to pacchayava-haya sa dukkham darunam patta 537. ta bho Kunciya savaya paribhavasu hiyaya-majjharammi Pavitakkiyam bhananto pacchayavam tumam lahasi 538. iya Manivaissa carie samvega-rasayanammi barasamam Carahadie cariyam Manivai-kahiyam samasenam 539. pabhanai Kunciya-saddho Manivai tam pamarassa sariccho kaham iya munina bhanie ta Kuncio bhanium adhatto 540. egae adavie ego gaya-juha-nayago hatthi tassa ya calana-talammi khayira-kilo gao kahavi 541. tav-veyanae vihuram tam datthum hatthinie niunae khetta-pasutto purise tatth' anio kare ghettum 542. juhavaina vi calano payamsio tassa tena churiyae kilagam uddhariunam sajjo juhahive vihio 543. to tena danta-mottiya-rasio damsiyao bahuyao purisassa tassa tena vi bandhitta valli-m-aihim 544. gahiya danta taha mottiyaim bandhittu niyaya-vatthehim tas-sahio karini-kari-varehi nio niyam thanam 545. dantehi mottiehim jao so dhanavai niveei tam gaya-juham ranne tena vi gantuna gahiyanti 1 AHJ patta siggham suya-sagase. ta picchai niya-balam vihasiya-vayanam sa-jiviyam paccha. 2 DFG avimassiyam. 3 A vahage.

Page #295
282 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 546. iya munivaissa carie mokkha-paha-pasahae parama ramme terasama "gova-kaha Kunciya-kahiya samasenam 547. pabhanai Manivai-sahu savaya #su-vinicchiyam kareunam alam paicchai jo so maimam sa jaha sihi 548. Veyaddha-giri-guhae sihi ega saya vasai tie harini vayamsiya kolhui ya iya tinni vi "janiei 549. citthanti pamuiyao annaya sihani niyaya-vacce muttuna jaya-mette guhae bahim gaya kahavi 550. harinie pasuttae khaddhaim taim kira siyalie harinie muham littam ruhirenam luhiyam niyayam 551. itthantarammi siki sampatta jayae apicchanti pucchai siyaliyam sa pabhanai harinie khaddhaim 552. harini 5utthaviunam aputtha tie jampiyam eyam vattam pi na ojanemi eyam aham suttiya thakka 553. tahe siyaliyae bhaniyam ko mannae su-duccariyam sihani picchasu vayanam eie ruhira-?uvalittam 554. tahe harini tam pai sjampai pave siyaliye tumae khaddhaim taim manne jena tumam desi maha alam 555. evam 'vivayantio tao datthuna samsay'-avanna sihi asamsaya-ttha bhanai migi kunasu tam vamanam 556. vamiyam tie sihue joiyam neva tattha uvaladdham mams'-atthiyaim kim puna dittham hariy'-ankur'-aiyam 557. to naya niddosa sa aha ya kolhuiya vi karaviya vantam tatth' uvaladdham niya-suya-tanayam nahara m-ai 558. to kuviyae 19nihaya siyaliya sammaya mai vihiya 1ltiriyattane vi Kunciya sihie pecchasu viveyam 1 ACDFG esa. : ACDH suvinicchium, E suvupatthium. * ADHT imam vayanam. - DFG janao. 3 A uvattiunam. 6 DHJ yanami. 7 DFG samlittam. 8 A pabhanai. . ADG vicintayanti. 10 ADJ nihiya. 11 AC tiriyattanena.

Page #296
tatta MANIPATI-CARITA OF HARIBHADRA 559. iya Manivai-muni-carie visala-Isu-suddha-buddhi-janay-- ammi sihani-kaha ya kahiya Manivaina ettha caudasama 560. iya 2bhanio bahu-moha a-vujjhamano puno bhanai setthi siy'-atta-siha-sariso samjao tam nisameha 561. Himavanta-giri-samive atth' ego tavas'-asamo stattha asanna-giri-guhae ego vanayara-naro vasai 562. tavasa-samsaggie dhamma-paro so visesao sadao tassa guhae siho siy'-atto annaya patto 563. a-nivariya-ppaveso vanayara-purisena sadaya-hiyaena tattha pavittho siho bhakkhai tam vanayaram purisam 564. 4jaha so vanayara-puriso param'-uvayari vi tena pavenam sihena khayam nio taha tumae aham ananjena 565. iya Maoivaissa cariye vivegi-jana-citta-ranjane ramme siy'-atta-siha-cariyam Kunciya-kahiyam tu panarasamam 566. iya suniuna Kunciya-vayanam Manivai-muni puno bhanai nisunasu savaya-dhammam ditthantam Kattha-setthissa 567. Rayagihe asi pura Kattho namena negama-pahano Vajja ya tassa bhajja Sagaradatto taha putto 568. Tundiya-namena suo Mayana namena 5sariya bhajja vara-lakkhana-samjutto ya kukkado setthino itsho 569. kaiyavi Kattha-setthi vanijja-kajjena katthai pavattho bhajjai gharam savvam bhalaviuna dhana-kanay'-attham 570. sa puna bhajja 'najja setthimmi gayammi phulla baduenam saha suray'-asatta-mana samjaya mukka-majjaya 571. tam baquyam avelae pavisantam nisarantam anu diyaham Mayana samacchara-mana kakkasa-saddena kalayalai 572. ko esa avelae agacchai amha samino gehe tayassa ko na bihai nivvinno jiviyavvassa - 1 ACHJ samsuddha, FG sambuddha. * AC bhanie vi hu moha, HJ bhanio bahu-mohi. 8 CFGHJ tassa. 4 D omits this verse. 5 AGHJ bhariya sara. 6 AH baduehim:

Page #297
TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 573. varei lya suo tam he Mayane kunasu monam iha kajje jo Vajjae daio so cciya amhana tao tti 574. Mayana puno payampai pava tumam niya ya-8jiviya ttanho taya-gharammi akajje nirakkhamane uvekkhesi 575. bhanai ya suo marehi tumam sa tahavi viramai na Mayana ta tie pavae vinasiya galaya-valanena 576. anna-dime tattha ghare bhikkh'-attha sahu-juyalayam pattam tatth' ekko muni-vasaho biyassabhimuham imam aba 577. savy'-anga-lakkhana-dharo jo disai esa kukkado ettha tassa siram jo khahi so hohi naravaro aira 578. pacchanna-samthienam tam nisuyam kahavi tena badue nam Vajja ya tao bhaniya kukkana-mamsam maham dehi 579. sa bhanai anna-mansani demi so bhanai maha kajjam ta Vajjae nihao paccuse kukkado raddho 580. puttassa leha-sala <Page #298
MANIPATI-CARITA OF HARIBHADRA 586. to dhavie kadiye eso iha 1anio tti loenam tassa kayam Dhaivahano tti namam gunanugayam 587. para-puris'-asattae Vajjae vinasiyammi ghara-sare siyante ya pariyane disodisam katthai pautthe 588. etto 'vidhatta-vitto patto niya-mandirammi so setthi tam vigaya-vihava-soham datthunam pucchae evam 589. bhadde so kattha sao dhaiya kattha kattha sa sariya kattha vara-kukkado so kattha dhanam pariyano kattha 590. iya punaruttam puttha vi setthina ja na dei padivayanam Vajja tahe puttho panjara-majjha-tthio kiro 591. so puna tie niya-vaccha-valana-sannae tesavijjanto setthim puno puno cciya pucchantam evam alavai 592. tam sami payattenam pucchasi esa vi bhesavei dadham ta vaggha-1oduttadi-naya-nivadio kim karomi aham 593. to panjarao mukko ghara-taru-sihara-tthio suo savvam puvv'-uttam vuttantam sahai jam kimci uvaladdham 594. setthim khamaviunam gao sio 11icchiyammi thanammi setthi vibhava-viratto cintai eyarisam citte 595. alam imina ghara-vasena lemi savvannu-12vanniyam dik kham dhamme dauna dhanam mottuna kudamba-vamoham 596. evam so pavvaio Vajja puna niva-bhaena saha 13baduna Campae gaya citthai na ya janai niya-suyam nivaim 597. Kattha-muni vi mahappa katth'-anutthana-palan'-ujjutto viharanto sampatto Campae divva-joenam 285 598. tattha ya bhikkha-samae 14hindanto mandirammi sampatto Vajjae tie nao jaha eso Kattha-setthi-muni 1 FG aneuna 1deg. GH loao. * ACH taya. A gunane gayam, C gunane kayam, EFG gunao samjayam. 5 FG aha badu-asattae. CGH siyantammi. 7 A vidhitti, CD vidhatti. H lahiya. A eyao bhesio bhadda. 10 FG dottadi. 11 AH nibbhayammi. 12 DF manniyam. 18 DE baduenam. 14 AH hindinto.

Page #299
286 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 599. 1janavai maha dosam eyam loyassa ettha nayarie ta taha karemi siggham jaha kirai kahavi niv-visao 600. to tie tassa dinnam sabharanam manday'-aiyam annam tammi ya gayammi sahasa coro coro tti pukkariyam 601. arakkhiena gahio so nio raya-mandiram java dhaie tava dittho sahasa cciya paccabhinnao 602. paesu nivadiunam tahe sa rovium samadhatta ranna "bhaniya ammo kim ruyasi tumam "ayandammi 603. tie bhaniyam puttaya tuha janao esa gahiya-pavvajjo sucirao mae dittho tenaham rovium lagga 604. to ranna ghara-majjhe nivesio asanammi pavarammi bhaniyo ya ginhasu imam' rajjam tuha kimkaro ahayam 605. Vajja viyaniunam tahaviham vaiyaram bhaya-gghattha nattha Baduena samam raya jao vi muni-bhatto 606. to munina dhamma-kaha tassa kaya so vi tie padibuddho savaga-8dhamma-kkamano samjao jaya-samvego 607. tassa ya anuggah'-attham vasa-vasam thio tahim sahu jaya dhamma-pasiddhi padibuddha panino 'nege 608. jatta ya jina-haresum puyao taha ya viviha-ruvao jaya tao ya vippa samacchara iya 'cintanta 609. eena sahuna agaena jina-sasanassa mahappam samjayam ta eyam kenavi kavadena dusemo 610. vasa-ratte vitte naravara-parivariyammi muni-vasahe niggacchante vippehi jam kayam tam nisameha 611. ega 1okavi ku-mahila gabbhavai icchiuna bahu-davvam parivayigae vesena pesiya muni-samivammi 1 ADH janavehi. 2 ACDGH sa-hirannam. A pukkario. ACD bhaniyam. 5A ambo, CHJ ambe. AHJ ayandene, C ayamdande, DF ayamderi E payamdevi. 7 C bhajja. 8 DEF dhamme kamano. 9 CHJ cintanti. 10 DEF kavi hu mdeg.

Page #300
MANIPATI-CARITA OF HARIBHADRA 287 612. vippa-vayanena tie bhaniyam imam savva-loya-paccak kham bhayavam mam gabbhavaim kaunam kattha Ivaccihisi 613. tav-vayana-janiya-pavayana-kalanka-pakkhalan'-attham saha munina bhaniyam na esa gabbho mae kao tujjha pavitthe 614. jai maha vayanam saccam ta eso bhindiuna tuha kucchin niharau sampayam ciya kim bahuna ettha bhaniena 615. iya munina samlatte uyaram bhittuna niggao gabbho parivayiga ya bhumie nivadiya mucchiya santi 616. khana-metta-laddha-sanna sa vilavai sami kunasu majjha dayam aham eebim vippehim kariya erisam akajjam 617. aha vippa bhaya-bhiya padiya paesu muni-varindassa pabhananti pahu khamijjau eso amhanam avaraho 618. to uvasanto sahu tesim savvana tahavi naravaina niv-visaya anatta te vippa pava-kamma tti 619. tam munino mahappam datthuna jaao jinenda-dham mammi thira-citto 'samvutto visesao vasumai-naho 620. Katgha-muni vi mahappa kaum dhammassa unnaim paramam annattha gao bhaviyaravinda-padibohan'-atthae 621. iya Munivaino munino kahae nisesa-loya-sukahae * Munivaina vagariyam solasamam Katthamuni-cariyam 622. ta bho Kunciya savaya jaha sa parivayiga gaya nihanam taha so vi khayam vaccai avahario jena tuha attho 623. evam Munivai-munino kov'-avitthassa jampamanassa sahasa muha-kuharao dhumo niggantum araddho 624. ta so Kunciya-putto bhaya-6sambhanto bhanai niya janayam atta kisa eyam khaliyarasi muni-varam apavam 1 A calio 'si. HJ tattha muni bhaniyo. D vihuna. * AH sampatto. 6 FG bhio to.

Page #301
288 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 625. na hu imina tuha attho avahario kimtu so mae gahio ta eyam muni-vasaham khamesu tumam payattena 626. souna imam Kunciya-saddho bhaya-kampamana-savv'. ango padio munissa calanesu khamei tam payattena 627. khana-mettena uvasanto khamijjanto muni guna-mahappa veragga-samgao Kuncio vi iya cintium laggo i 628. dhi dhi mae akajjam kaham eyam 'loha-moha-ghatthenam jam ?munino dinno alo eyassa guna-nihino vi 629. sahun' abbhakkhanam jo dei naro a-naya-param'-attho iha para-bhavesu so 3nattha-bhayanam hoi bhaniyam ca 630. taj-jaio ayasao ayanko ahava jayae ghoro jayai ya attha-hani ayasa-payanena sahunam 631. punaravi ya caurante asesa-dukkhana bhayanam hoi iya bhasiyam Bhayavaya Vivaha-pannatti-angammi 632. ta moha-vimudhenam mae imam pava-5kammam ayariyam bannaha imassa suddhi na hoi accanta-?nibidassa 633. iya tass' eva samive padivanno so Jinenda-pannattam dikkham niravekkha-mano dhana-sayana-kulamba-m aisu 634. Kunciya-suo vi muttum dussilattam 8visittha-sammatto pancanuvvaya-dhari samjao savao pavaro 635. Ujjeni-pura-varae niggantum Manivai-muni patto palento palimao viharai gamanugamenam 636. evam javajjivam samannam paliuna sakalanko ante samahi-maranena deva-logammi uvavanno 637. tatto 10cuo samano manuyattam paliuna kaya-dhammo 11kamma-kalanka-vimukko hohi ayaramaro siddho 1 A moha-loha-. * CE munivarassa. : D 'pattho hoi bhaniyam ca niyamena. 4 CDH abbhakkhana bho. 6 C kamma vagariyam. 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 MANIPATI-CARITA OF HARIBHADRAS 638. Manivai-munino cariyam evam samkhevao samakkhayam --- vittharao puna neyam eyam bahu-suya-Isayasao 639. vayai vakkhanei ya jo eyam taha ya sunai uvautto so nan'-ai-guna-juo hounam lahai kallanam 640. chand'-attha--sadda-duttham agama-3vajjam ca moha dosenam jam kimci mae raiyam miccha maha dukkadam tassa 641. hatthimmi Sutthiy'-aisu sihe Meyajja-munivare ceva Sukumaliyae bhadde vasahe ghara-koil-egammi 642. sacivesu badue Nagadatte vaddhai Carubhali 5gove sihisu sihe Katthamuni kahanayaim aha kamenam 643. Manivai-carivam evam gahahi samasao samuddhariyam puvva-cariyao sugamam rammam Haribhadda-surihim 644. Sittha ya Manivai-carie raie samkhevao 'mah'-atthammi ganthaggam gahanam cha sayaim ceva vayala 645. nayana-muni-rudde sarkhe Vikkama-samvaccharammi vaccante Bhaddavaya-pancamie samatthiyam cariyam inama tti 646. java ya cand'-aicca java ya nakkhatta-mandiyam gayanam java ya Jinavara-dhammo ta nandau Munivai-cariyam 1 A pasayao. H dosa. 3 AH dottham. 4 CDG na. 6 CG pamara. * FG omit final three verses. 7 ADH sa-hatthammi. 8 E adds an additional verse : evam mangala-tilayam cariyam jo sunai suha-bhavena Jinavara-paya-puvvam so pavai sasaya-suham

Page #303
MANIPATI-CARITA OF HARIBHADAR TRANSLATION I. After adoring Mahavira 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 sadhus. 2. There is here in Bharatavarsa a peerless city called Manipatika: its king was Manipati, gracious to his subjects. 3. His queen was Psthvi 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 jivas, 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 kayotsarga, 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 Tilabhatta. Through his stupidity he was unaware of his wife's evil conduct. 10. This Dhanasri 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 Tilabhatta 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 khadira 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 Tilabhatta 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 Tilabhatta, 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.

Page #305
292 TWO PRAKRIT VERSIONS OF THE MANIPATI-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 Kuncika who had him brought to his own house. 27. Listen how the name Kuncika arose. The keys of all the Jaina temples were in his hands and so he was styled Kuncika. 28. Kuncika told the sadhus 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 Accankariyabhatta an excellent oil which is called Laksapaka. 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 : 'Accankariyabhatta 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 Accankariyabhatta 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 Dhanasresthin, his wife was Kamalasri and they had eight sons.

Page #306
TRANSLATION 293 38. I was their daughter, the youngest child, by name Bhattika, 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 Accankariyabhatta 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.

Page #307
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'.

Page #308
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, Dhanasresthin' 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 Kuncika and with it the sadhu Manipati was made whole in body. 73. He was entertained there for the rainy season and there in his lodging Kuncika, 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 Kuncika looked for it there, 75. and, not finding it, he was bemused and suspecting the sadhu 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.

Page #309
296 TWO PRAKRIT VERSIONS OF THE MANIPATI-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 Kuncika. 83. The muni replied : Do not speak thus, but listen to my parable of the muni Susthita that you may know the virtues of sadhus. 84. In the land of Magadha there is a city Rajagsha. There the king was Srenika, who had two wives, one Nanda, the other Cellana. 85. Nanda's son, Abhaya was minister. The Jina Mahavira arrived there at the garden of Gunasila together with his good sadhus. 86. The gods made a samavasarana for him and Srenika, 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 Srenika sneezed he said : 'Live, king Srenika.' When Saukarika sneezed he said : Live not nor die.'

Page #310
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 Mahavira : 'Lord, who is this leper ? ' The Jina said : 93. King, he is a god.' Asked by the king : How was divinity attained by him?', Mahavira recounted the story of the brahmin, Setuka. 94. In the city of Kausambi there was a king named Satanika, and also a brahmin Setuka, 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 dinar.' 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.

Page #311
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 Rajagrha and stayed with the gatekeeper. 106. That gatekeeper made his way here to the samavasarana in order to do reverence to us who had reached here. 107. But Setuka 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 Srenika said: Why did he say, "Die, lord" and so on?' The Jina tells the supreme truth: is misery and you will go to moksa:" 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 Sarvartha.

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 Srenika 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 sadhus by the hand of Kapila and prevent Saukarika killing buffalo for one day. 118. When bidden the cook Kapila replied: 'I will not give food and drink to the sadhus 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. Mahavira replied: 'King, your life has been destined to hell, therefore you must inevitably go to the first compartment of Gharma. 123. Passing on from there you will become the first Jina of utsarpini 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.

Page #313
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. 'Tivas 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 sadhu 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 Cellana the necklace of lovely form, and to Nanda 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 Cellana 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 Mahasena 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 palasa 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 palasa 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 palasa 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 MANIPATI-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 naga 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 naga 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.'

Page #317
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 Mahasena 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.

Page #318
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 sadhus. 195. There Susthita Suri 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-bhavana he was standing by night in the kayotsarga 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 Susthita 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 MANIPATI-CARITA 200. the sadhu Siva went out to wait on his guru and saw the suri standing there in the kayotsarga, 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 sadhu 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 Saurastra 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: Maha-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 MANIPATI-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.

Page #322
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 MANIPATI-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 'Maha-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 ksatriya 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 MANIPATI-CARITA 279. She picked it up and went away and I lay as I fell, lamenting most piteously before the durga of the gate. 280. Wailing, I was told by the compassionate divinity of the city: 'These are our boundary limits with the sakinis. 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 sadhu Yaunaka said : Bhayati-bhaya' and told his own story to Prince | Abhaya: 290. There was a burgher of Ujjain, Dhanadatta whose wife was Subhadra. 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 Rajagsha 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 dhasena, 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 vidyadhara in the sky. 301. Magadhasena 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 Magadhasena : '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 MANIPATI-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 Magadhasena at once grew silent on that subject. 309. As she talked she fastened on my head a cudamani 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 Srenika, 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 courtesan Magadhasena 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 cunamani ?' 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 Magadhasena : '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 MANIPATI-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 dhasena. 336. Accompanied by her I returned to RajagTha 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-purna 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-purna, 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-parna 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 pausadha went outside and saw that necklace. 353. He thought : 'This is why the sadhus 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 Kuncika, thus are good sadhus devoid of desires. Then Kuncika 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 sadhu. Said Kuncika: In Benares King Jitasatru 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 Manipaticarita which resembles a fragment lotus with the munis for bees, this tale of the lion, the third, has been told by Kuncika. 367. Then spoke Manipati : Do not say such a thing, disciple, but be calm in mind and listen to the parable of Metarya. 368. King Candravatamsaka in Saketa had a queen Sudarsana and she had two sons, Sagaracandra and Municandra. 369. Now the second wife of the great king was named Priya darsana and she also had two sons, Gunacandra and Balacandra. 370. When his father died Sagaracandra 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 Priyadarsana said to her : What have you got with you ?'. 373. She replied: 'I am taking a sweetmeat to the king.' Priyadarsana 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 Priyadarsana'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. Sagaracandra 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 Sagaracandra became a muni. 380. In a company of sadhus at the feet of rightly acting suris having studied the twofold teaching he soon became proficient in the sacred law. 381. Now one day sadhus from Ujjain came there and were asked by the suris : Are the sadhus 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 Sagaracandra asked leave of his suri and made his way to Ujjain in order to enlighten them. 384. He abode in a dwelling in the midst of good sadhus and when the time for eating arrived he took his platter to gather alms

Page #333
320 TWO PRAKRIT VERSIONS OF THE MANIPATI-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 sadhus had done so he went to the royal palace. 387. Arrived at the kitchen he gave the dharmalabha 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 sadhu 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 sadhu. 395. The king realised that this was his own full brother, Sagaracandra 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 sadhus. 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 Sagaracandra, 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 Metarya he was born to a meda woman in Rajagpha. 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 Metarya 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 Srenika 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 Rajagsha 421. cause to be made a great hall and a road giving easy : access to the Vaibhara mountain and cause milk to be brought from the ocean of milk, then your son 422. will bathe in it under the chattra of Srenika 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 Metarya took the vows and studied the sutras. 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 Srenika. 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 sadhu, 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 MANIPATI-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 Srenika 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 dharmalabha to the king, 435. who said: 'You must unfailingly keep to the insignia of a sadhu. 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 Metarya, versed in the fourteen purvas and shining with the jewels of forbearance, compassion and know ledge. 437. I bow down before the sage Metarya 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 Metarya 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 Metarya has been related in brief only to recall it : it is to be found elsewhere in the scriptures. 440. How will munis who, like Metarya 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 Metarya, the fourth, has here been told by Manipati. 442. Then said Kuncika : 'Manipati, you are not like Metarya since your whole action resembles that of Sukumalika.

Page #338
Powe TRANSLATION 325 443. In Campa Jitasatru was king and Sukumalika 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 Sukumalika shoved into the river the man who had saved her life so have you treated me by stealing my money.

Page #339
326 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 455. In the good story of the muni Manipati which is like a malati flower for swarms of bees represented by the minds of men the history of Sukumalika, the fifth, has been told by Kuncika. 456. "Do not say I resemble Sukumalika,' replied Manipati, like the noble steer I will make you believe.' 457. In the city of Campa 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 Jinadasa who knew the doctrine of the Jina dwelt there ; and in the black fortnight was engaged in the kayotsarga in a sunya-gyha, 462. By night his immoral wife went to the sunya-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 Jinadasa'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 Jinadasa'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.'

Page #340
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 kayotsarga. 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 Kuncika, 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 Kuncika 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 Manipati. 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 ?

Page #341
328 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 481, Thus in the Manipaticarita 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 Kuncika. 482. Then Manipati 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. Kuncika said : How was this ? ' Then Manipati replied: In Campa there was of old a needy guildsman named Dhanapala and 485. another newly admitted guildsman, Dhanadatta. They each had daughters, Dhanasri and Kanakasri. One day these friends 486. went to a tank to wash. Leaving her jewellery there Kanakasri 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 Dhanasri: '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 Kanakasri: '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 Dhanapala 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.

Page #342
di TRANSLATION 329 494. So, disciple Kuncika, sadhus are like the ministers, and being without passion or hate or delusion they say nothing false. 495. Again Kuncika replied : Manipati, 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 Durga 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 sadhu, Manipati which is like a lotus pool of compassion, the tale of the brahmin, the ninth, has been told briefly by Kuncika. 499. Then said the muni Manipati: 'Do not say such a thing disciple, but be impartial and listen to my tale. 500. King Jitasatru in Benares had a very dear friend, a merchant named Dhanadeva whose wife was Dhanasri. 501. Their son, Nagadatta, was extremely devoted to the doctrine of the Jina. One day when he went to the Jaina temple he saw a maiden named Nagavasu. 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 Nagadatta ; 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 Nagadatta, how can I give her to you?'. 505. Then he began to search for some opportunity to ruin Nagadatta. Now by some chance the king's ear-jewel was lost. 506. It was sought for but not found. However the layman Nagadatta as he was going to the Jina's temple in the twilight saw it as it had fallen on the road.

Page #343
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. Nagadatta 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 Nagavasu 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 Nagadatta 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 Nagadatta heard the story of the kayotsarga and so on he married Nagavasu 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 Kuncika, ponder this well in your heart that if even lay women are thus devoid of desire and firm in the faith

Page #344
TRANSLATION 331 519. then how can munis be covetous of money belonging to others ?' 'Others are like that but not you,' replied Kuncika. 520. Thus in the Manipaticarita which resembles an ocean of jewels represented by the virtues of good sadhus, the salutary tale of Nagadatta, the tenth, has been related by Kuncika. 521. Again, Kuncika said: "There is no doubt : you are like the forester.' Manipati replied: "Tell me how.' Said Kuncika : 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 sadhu ?'. 529. Thus in the Manipaticarita, resembling the sun which dispels darkness the tale of the carpenter, the eleventh, has here been told by Kuncika. 530. Then said Maaipati: 'It was by false suspicion that a certain Carabhati who destroyed a mongoose fell into great remorse.

Page #345
332 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 531. In a certain village there was a man Carabhata whose wife was Carabhati and in the enclosure of her house a mongoose dwelt unafraid. 532. Carabhati 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 Carabhati 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. Carabhati 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 Kuncika 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 Carabhati, the twelfth, has been told in brief by Manipati 539. Said the layman Kuncika : Manipati, you are like the rustic.' 'How?' asked the muni. Then Kuncika began to narrate: 540. In a forest there was an elephant, leader of a herd of elephants. Somehow a khadira 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 moksa and is extremely attractive, this story, the thirteenth, has been told by Kuncika in brief. 547. Said the sadhu 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 Vaitadhya 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.'

Page #347
334 TWO PRAKRIT VERSIONS OF THE MANIPATI-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, Kuncika, 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 Manipati. 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 Kuncika. 566. Having listened to Kuncika's words the muni Manipati replied: 'Hear the parable of the merchant Kastha, the duty of a Jaina layman.

Page #348
S. 335 TRANSLATION 567. In Rajaglha there was of old a principal guildsman named Kastha. His wife was Vajra and their son was Sagara datta. 568. In that household there were a parrot named Tundika and his wife, a mynah called Madana and the merchant's favourite cock who had fine markings. 569. One day the merchant Kastha 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. Madana, 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: 'Madana, keep silence here about this business : whoever is loved by Vajra is indeed our master.' 574. But Madana 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 Madana would not desist and so the wicked woman killed her by wringing her neck 576. One day two sadhus 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 Vajra : '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 Vajra 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 Vajra : 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 Sagaradatta she went to the city of Campa. 585. As the king of that city had died childless Sagaradatta 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 'Dhatnvahana' as a result of that circumstance. 587. Vajra, 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 Vajra 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 Vajra from fear of the king went to Campa with the brahmin and remained there nor did she know that her son was king. 597. By divine intervention the muni Kastha, now adept in enduring hardship, as he wandered about arrived at Campa, 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 Kastha. 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 ?'

Page #351
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. Vajra, 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 pujas 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 Kastha 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 Kastha, the sixteenth, has been narrated by Manipati. 622. So, disciple Kuncika, 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 Manipati as he spoke, inflamed by anger. 624. Then Kuncika'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 Kuncika, 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 Kuncika began to reflect thus :

Page #353
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 sadhus 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-prajnapty-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. Kuncika'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 Metarya; Sukumalika; the noble steer; the tame koil; 642. the ministers; the brahmin; Nagadatta; the carpenter; Carabhati; the rustic; the lioness; the lion; Kasthamuni-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 Suri. 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 vyakhya, not quite clear. 9. ana-dana-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. rai: 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 1Sraddha-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-desa. 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-dasana (locana-darsanani) seems tautological but may be used to avoid confusion with dasana (dasanah) uttunga-nah'-aviya : P takes naha as nakha but uttunga could scarcely be an epithet of this. 21. jai: the sense seems to demand sasi or some similar word. 22. The verse is corrupt but the general sense is not in doubt. 24. lacchie : Laksmi, 'the Good Genius of or Fortune of a king personified' (Monier-Williams) 28. bhasa : kesa must be a scribal error provoked by the following kesam. P has sobhai rahita. Puhuvi is omitted by haplography. 1 Atmananda Sabha ed. (Bhavnagar 1913), p. 146. 2 Cf. the definition in the Sartha Jodanikosa (Ahmedabad 1949): 'satha!'. 342

Page #356
NOTES ON THE MPC 343 30. na : the sense and the metre require its insertion. 33. vanka ditthi : an oblique (and therefore an amorous) glance. ayankira : for this should perhaps be read bhayankara. 34. niccaniya : perhaps represents nytyanika : P has nici rahe which is inapplicable to harise. 38. cf. MPCJ na ... dutam avedayamy aham, na hi strinam iyam tapti 48. cf. in the Av. the story of a queen who, seeing a white hair on her husband's head says: 'duo agao' adding that it is a 'dhamma-duo'. The king replies : 'ajae palie amham puvvaja pavvayanti? and becomes an ascetic. 54. amharisana : required by the sense though P has tumha sarisao 60. There is a slesa : niva-canda must refer to canda in the name Municandra. 61. This seems to be the meaning. The deva-sesa is the remnant of a god's sacrifice. 64. ganthima-vedhima-purima-sanghaima : this enumeration occurs more than once in the canon e.g. Jnata-dharmakatha XIII (tattha bahuni kinhani ya java sukkilani ya kattha-kammani ya pottha-kammani ya citta-leppaganthima-vedhima-purima-sanghaimaim uvadamsijjamanaim), Prasna-vyakarana V, Acaranga II. xii. 1. In translating the Acaranga 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. *samjoga vippaog'-anta : for this proverb used more than once in this text cf. SK (p. 149, I, 9) viyogavasano ya samgamo. 76. samaiy'-a7-ekkarasa-anga : the normal phrase in canonical legends to designate the agamas. 78. Unclear and probably corrupt. 95. bherundi: the exact meaning is uncertain ; P takes as siyalina

Page #357
344 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA III. puttehi : for this should perhaps be read dhuttehi. MPCJ has dhurtakaih sardham 114. khetta-thie : P has ksetra ma rahya loka. 117. A deity Tiladeva is mentioned in the Sthananga-sutra 123. The third pada seems to be corrupt. 127. The translation is taken from L. D. Barnett's rendering of the Hitopadesa 133. Iccamyakariya: so written perhaps in an attempt to etymologise the name. 134. Lakkhapagam : Laksapaka oil explained as the oil with a lakh of ingredients is mentioned in the Trisasti salaka-purusa-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 Errahlungen p. 12 for similar details. 154. dauna : cf. da 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 devata ni sesa ni pareja. 178. necchai : required by the sense and confirmed by P natha icchanti 185. humkara : hum is both an exclamation of anger and a mystical syllable. 199. taha: must be a corruption; the sense requires a negating of raga-dosa perhaps niggaho should be read. Cf. the phrase of the SK : raga-dos'-ai-niggaho. 212. kimi-raga : Abhayadeva Suri commenting Sthananga sutra 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-sutra. This by natural development takes on a red hue. Other similar explanations are given by the commentators of the Bhagavati Aradhana (verse 567). Abhayadeva adds that cloth dyed with kymi-raga does not lose its colour when burned and that even the ashes are red. 214. devenam : P has daiva ne yoge karine. 238, kasa : the silvery white kasa grass.

Page #358
NOTES ON THE MPC 345 242. ucchu bolinti ... See additional note. 248. sutto : P has suna ni pareja. 255. manam panihaya : P has mana ma dharine 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 Vajjalagga (section XXI). Cf. particularly verse 199:karini-kara-ppiya-nava-rasa-sallai-kavala-bhoyanam danti jai na marai sumaranto ta kim kisio vi ma hou 304. Cf. the canonical description of Abhaya : e.g. Jnata dharma-katha I. I: sama-danda-bheya-uvappayananiti-suppautta-naya-vihi-nnu ; and for the meaning Kulluka's commentary on Manusmfti vii. 107 sama dana-bheda-dandair upayair. - 307. Cf. the numerous descriptions of a samavasarana in the Trisasti-salaka-purusa-caritra (e.g. I. iii. 423-477). 314. There are corruptions in this verse. Sa-gharayaniya cannot be, as P interprets, saghala ratana maya. 344. cf. MPCJ iksu-ksetram samudras ca yoni-posanam eva ca prasado bhu-bhujam ceti ksanad ghnanti daridratam 363. cf. MPCJ * ekatra-bhojanat sparsat eka-sayyasanad itah samkranti jayate vyadhair iti sastre 'pi bhasitam 369. P explains both Pulindas and Sabaras by Bhils 372. khanduyam hanti tanaehim : the meaning is not quite clear, perhaps they are ' to tear their itching sores with their own nails'. Tanaya seems to represent atmaniya but khanduya can hardly be a bracelet': one had better perhaps read kanduyam

Page #359
346 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 398. pajjatto: paryapti is the acquisition by the soul within one antarmuhurta of the capacity to develop fully the characteristics of the body it inhabits. 402. go-sisa : go-sirsa is a very fragrant brass-coloured sandalwood. 411. dhara-kadamba : a tree (Nauclea cordifolia) 418. sa-uvayoge : P has sadhvine sarakare te upayoga dei. 429. vibhanga-jnana : 'wrong clairvoyant knowledge, the bad counterpart of avadhi-jnana '. 430. The enumeration of the sixteen diseases varies. Here the list would seem to be that of the Vipaka-sruta : sasa, kasa, jara, daha, kucchi-sula, bhagandara, arisa, ajiraya, ditthi-sula, muddha-sula, akaraya, acchi-veyana, kanna-veyana, kandu, uyama, kodha. 459. vajjai : the meaning is uncertain; it may be a desi (=tras-) 'trembles' or may represent vadyate. If the characteristic amphimacer at the end of the pada is to be maintained two syllables (-) must be supplied after da466. The fourth pada 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. mehaya : must be corrupt despite P's rendering as megha ni pariccha. Nisihae is probably required. 513. The nagas are bhavana-vasin gods superior to the vyantara gods who include bhutas, pisacas and mahoragas. 514. The break in the syntax (and the parallel passages in the MPCJ: evam vyttantam avedya priyayai vasa-vesmanah sarira-cintaya bhupo bahir nirgatavams tada and MPCH) confirm that a verse is missing here. 518. pujae : P has puja nimitta 529. tuccha : P explains by dalidri

Page #360
NOTES ON THE MPC 347 581. suttavasutta-loge: P has suta che athava ketaleka anasute loke The phrase is perhaps part of an old legal formula. 586. This long quotation from the Brhat-kalpa-sutra-niryukti 605. differs considerably from the text of the Atmananda Sabha edition. It is completely absent from the MPCH and in the MPCJ is replaced by two gathas which summarize the aims of the Jina-kalpa. It is, incidentally, given in full in the Upadesa-prasada. 589. uvasagga: the upasargas are assaults on the steadfastness of a sadhu. tribulations are 603. parisaha: twenty-two parisahas or generally listed 619. posahovavasa: according to the Gunabhusana Sravakacara (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 grhasyaham niliya samavasthitah 649. banda-gahiyae: P has bada ma pakada 657. coriyo meaning uncertain but cf. MPCJ maya narmaRrtam etat toad-agratan 667. MPCJ refers to two herbs called salyoddharana and salya-rohana 685. corrupt 686. cf. MPCJ ma kasyacit kule nari jayatam silavaty api sarvavasthesv avisvasyah kim punah sila-vargitah 697. pucchium me vattae: P has puchava nu amhari vata 715. sainihim: the sakinis are normally the attendants of Durga, not, as here, her opponents. 735. ganiyana dariyao: 'ganikas by hereditary occupation' rather than daughters of ganikas'. * 736. Nandana-vana iva: cf. MPCJ Nandane 'psaraso yatha. 748. The fourth pada appears to be corrupt. 757. This verse seems out of place and is perhaps mistakenly inserted here. 758. Corrupt. Probably the words ganiya ha sa are at fault : P has pokara karine.

Page #361
348 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 766. audayale: should perhaps be read aosa-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 parvatabho 'pi mano tam unmarga-rataya ksanat niyate chata kaminya pitr-svasura-vamsayoh 818. poya: must be taken in this sense though P has vahana ni pareja. 852. Rahayariya: the same name recurs in the SK (p. 468). 858. sa-labha-bhoi: in the MPCH atta-labhiya: a monk who eats only such food as he has begged himself. 861. uvari-bhumio: P has uparali bhumi thi 886. meda: a low mixed caste traditionally described as the offspring of a Vaideha man and a Nisada woman. 919. gam'-agara: the metre requires the insertion of agara which is in any event part of a stereotyped formula, cf. MPCH 427. 931. paovagao: the reference to death by voluntary starvation seems inappropriate here and the verse is perhaps. an interpolation. 937. jai bhajjeha: P has jo bhjisa 939. jivanukampae: P has teha pakhi ni anukampaya. 966. goyaraim: P explains as siromani pramukha. 978. sunna-ghara: sunya-grha seems to have a more specific sense than the usual translation' empty house'. Perhaps it was an isolated outbuilding designed for silent meditation. Sunya-grama is used in the meaning of isolated village'. 997. khayanti tommam: P has akhe na mela nai khaine 998. gharoliyahi: this might be amended to gharoilahi which would then represent a contracted form of grha-kokila (cf. rajakula raula)). However the occurrence of this form coupled with the reference to sthalayara in MPCH 476 suggests that the original jana-vada 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. patta niyae gehe : should not one perhaps, following the Av., read pahaviya ya gehe ? 1006. sammitta : for this should perhaps be read samsaiya. The faulty syntax and the texts of the other versions suggest that a verse is missing here. 1011. bharadiyam: Hertel, The thirty-two Bharataka Stories (Leipzig, 1921) renders bharataka as 'a devotee of Siva' (Guj. bharado) and bharatika as 'the wife of a bhara taka'. But here the image of a goddess is clearly intended. 1024. Unclear. 1028. patta-chejja : listed as one of the seventy-two arts. Similarly patra-cchedaka figures as one of the sixty-four arts in the Kamasutra. 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 kanti. . 1045. purisa-ggahana : P has purusa ne graheva no sukha 1062. The first pada seems corrupt but the general sense is clear. 1080. paha : required by the metre instead of padaha. P misunderstanding the sense has strio pramukha jana . jyao. 1094. niyamo: here used as meaning the prayopagamana. (See PSM, p. 481) cauvvihahara : the four kinds of food are : anna or asana (main dishes of rice or pulse), pana (liquids), khadya (sweetmeats) and lehya (relishes). 1109- Prasnottaras and prahelikas 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 Prasnottara-ratna-mala (GSAI X (1897-8), pp. 153- 164). For the more complicated verbal tricks like those of verses 1119-112I see Sukumar Sen: Prakta and Vernacular Verses in Dharmadasa's Vidagdha-mukhamandana (Siddha-Bharati, 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 prasnottaras 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. gudha-caturtha-padam : the gudha-caturthas given in the SK (pp. 617-8) are rather different; there only the missing fourth pada of a verse has to be supplied. 1124. adi-deva : explained by P as Rsabha. 1125. guna-traya : the triad of jnana, darsana and caritra right knowledge, insight and conduct. 1128. For the content of this verse cf. Dandin : Kavyadarsa II. 121. 1146. vaggha-duttati-naya : the reference to this naya is also found in the MPCJ and MPCH. In a similar context the BKK (Katha XIX verse 32) has : ito vyaghrah samayati itas tisthati dota ki. The phrase occurs also in the Nalacampu and the Yasastilaka (itas tatam ito vyaghrah) : see K. K. Handiqui Yasastilaka and. Indian Culture, p. 76. 1179. sattaho : though P has samartha thajyo rahi thaki the emendation seems to be confirmed by MPCH niyaya vacce . . . jaya-mette. 1197. For this injunction cf. the verse quoted anonymously in the Subhasita-padya-ratnakara compiled by Visalavijaya Muni. (Vol. III, p. 1003) : kunkumam kajjalam kamah kusumam kankanam tatha gate bhartari narinam ka-karah panca dur-labhah 1200. phulla-baduo: Phas Phulo nama brahmana which must be wrong. The Avasyaka commentary expressly names Vajra's lover as Devasarman. Clearly the reference here is to a temple brahmin who provides flowers for the images, rather like the ambalavasi of Malabar. 1209. Verse corrupt 1214. aggimmi : the emendation is confirmed by mummura in the next line and by the MPCJ: agnau vyadhayi.

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-Sravakacara 210: aliyam na jampaniyam pani-vaha-karam tu sacca vayanam pi.. 1235. viohatta-vaso : P has vadharinai dravyane 1264. thambitta : P has rodhakarinai nagara na dvara 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 acarya 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 yayam gamanotsukah ? and the acarya 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 pancadivyadhivasa is to be noted in verses 1230-1. The five royal possessions which may be consecrated to indicate a successor are the horse, elephant, camara, chattra and pitcher. See Edgerton, Pancadivyadhivasa 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-siksa and asevana-siksa chaj-jiva-nikaya: the six categories of beings endowed with life are prthivi-kayika, ap-kayika, teja-kayika, 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-panadi; punah punah bhujyata iti vanita-vastralamkara-grha-sayanasana-vahanadi. 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 Parasa 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. Ghammae: Gharma is the name of the first prthvi 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: ghrta-purna 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 Metarya in five verses : Piyadamsanae niya-suya-raji'-attham raino vinasaya vihio visa-ppaogo Sagaracando muni jao niva-urohiya-putta Sagaracando uvasaggam muni-varana sounam Ujjenim sampatto tesim padibohan-attham so tava urohiya-putto Sagaracandena bohio santo pavvajjam sa-dugancham kaunam sura-bhavam patto Rayagihe Meyajjo jao sura-bohio dikkham ghittum egaga viharanto patto gehe kalayassa coro tti sankienam suvanna-karena kuncag'-avaraho baddho siddho akahiya-kunca-giddho maha-satto 400. The meaning of this verse is uncertain, concision seems here to have reached the point of telegraphese. * 427. gam'-agara-nagara : part of a set phrase from the canon, the commentaries on which explain gama as 'communities paying taxes', agara 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 apitam etc. 457. This verse, not paralleled in the MPC, suggests a later epoch. Skt. sanda is given by the lexicographers as a breeding-bull' and the go-varga appears to be a sort of stud paddock. MPCJ has gavam madhye sanda-rupataya. 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 : buddhis caturvidha autpattiki vainayiki kaymaja parinamiki AL

Page #367
354 TWO PRAKRIT VERSIONS OF THE MANIPATI-CARITA 499. majjha-ttho rather than the improbable mab-bhatto found in some MSS. 620. bhaviyaravinda : the phrase is a familiar cliche cf. Byhat-kalpa-sutra-niryukti verse 1137 : evam bhava-siddhiya Jina-vara-sura-ssui-pabhavenam bujjhanti bhaviya-kamala abhaviya-kumuda na bujjhanti The comm. on this passage explains that in the lake of the world of jivas the bhavya-kamalas expand to right knowledge through the power of the agamas which are like the sun's rays. 640. miccha maha dukkadam tassa : this is part of a regular formula of confession (alocana) cf. Kriya-kalapa [Agra, Sam. 1993] p. 151.

Page #368
INDEX OF SUBHASITAS AND SIMILAR VERSES IN THE MPC QUOTED OR APPARENTLY QUOTED FROM OTHER SOURCES aghatita-ghatitani 1242 Quoted in Ramavijaya Ganin's commentary on verse 182 of Upadesa-mala. With durgha ti for jarjari, see Subhasita-ratna-bhandagara, p. 91, No. 36 angarah kusumani 1039 acchisu noli 95 appodaga ya magga 243 Ogha-niryukti 171 aliyam na bhasiyavvam 1215 avi hojja raya-purise 724 aha caliya-cavala 419 ahayam dukkham patto 700 (=MPCH Quoted in Vasudeva-hindi (story of Dhammilla, Atmananda Sabha ed., p. 35), in an almost identical form. aura-bhaniyam 1277 apadam apatantinam 127 With stambho for medhi see Hitopadesa I, 30. avaya-ppharanena 363 uggayai vya mahuyara 499 ucchu-karanam 344 ucchu bolinti 242 Ogha-niryukti 170 ummilei viloyanani Iobi ummukko so bhayavam etto paumehim jalam 238 kah kalah kani mitrani Quoted in Sraddha-guna-vivarana (p. 37b) and in Dharma bindu I. kimpaga-phal'-alio 793 krmi-kula-citam 253 Niti-sataka of Bhartshari, 9 and santi-sataka, II, 8. Quoted in Jayasimha Suri's Dharmopadesa-mala-vivarana (story of Rajimati, Singhi Jaina Series ed, p. 10) in almost identical form. ko eyasim nahi 795 ko deso ko u pio 723 gaya-kanna-cancala 932 1206 526 355

Page #369
368 356 INDEX OF 'SUBHASITAS' jassa pabhava 370 With jass' eva for jassa and uvaharanti for uvahasanti quoted in 1Dasavaikalika-curni jassa ya dalesu 369 jasim ceva nainam jo appano hiya-karo 486 (almost identical with MPCH 149) jo kuncagavarahe 928 (=MPCH 437) See Avasyaka-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 samjaya . 371 tavena sattena suttena 586 This with verses 587 and 589-605 forms a quotation from the Byhat-kalpa-sutra-niryukti (verses 1328-1330, 1335-1342, 1345 1348, 1354-1357) taha bahu-rakkhiya iva 792 ftinni hayammittamt 685 do ceva a-sikkhiya II2 dhammello sara-tello na cchaei tanum niyam 1062 natthe maye pavvaie 171 Cf. Trisasti-salaka-purusa-caritra IX. 2.34 and Agni-purana 154, 5-6. naste mote pravrajite klibe ca patite patau pancasvapatsu narinam patir anyo vidhiyate nana-duma-laya 495 nario ya naio n' alatta alavai 97 nipphediyani dunni vi 929 (=MPCH 438) See Avasyaka-niryukti 870 and Marana-samadhi 425 pavvaya-metta mana 794 paena vaira-parinama 638 pauspah panca sarah 1128 prakhyata-vanga I120 pharisa-suham balavantam ripum drstva 1207 bahvo rudhiram apitam 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 'SUBHASITAS' mahilana esa payai 689 manda-nabhi-ja deva 1125 mahila dejja ma kassavi nario 686 mutt'-aharo a-saro vane vasao 200 vasa-ratto narindo 227 vahim dujjana-mittam 360 sanjhae, ya pavara 498 samananam saunanam 246 Ogha-niryukti 172 sarae jalammi 240 sarae sarammi hamso 239 sa sallai sallai 285 sukumala-pani-payam 503 sutthu vi hiyasu 958 socchvasam 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 atisaya supernatural power akhutta 1212 unterminated (?) (cf. Guj. akhut unexhausted) ajja 97 aja goat (double consonant is confirmed by metre) anagayam MPCH 362 *anagatam at once, cf. SK, p. 462 l. 18 anubhava 140 anubhava compassion anumatta 730 anumatta rejoiced anuyattaya 18 anuvytta obedient anuvatava 17 *anupatapa devoid of sickness annesi MPCH 505 anvesin searching for a-titti-kara 43 a-trpti-kara unsatisfying atta-lahiya MPCH 385 atma-labhika one who begs his own food appai 1225 arpayati to give appavei 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 abbhittha 866 joined together, yoked ambadiya 874 upbraided, humiliated ayandammi MPCH 602 akande causelessly alinda 591 alinda terrace in front of a house allina 384, 711 alina joined to, come close to alla(ya) (39), 658, 927, MPCH 238 ardra moist, raw (of leather) (cf. Guj. ala camru) avamguya 785 not closed avadhaliya MPCH 392 see dhaliya avadharai 513, 1111 avadharayati to ascertain avayariya 631 *apacarita transported from (?) avaroha 448 avaroha condescension (?) avasutta 581 *apasupta not asleep (?) avahoda 1078 (?) (P : hatha thi pacho 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-laya 709 asi-lata blade of a sword ahiyasei 930 adhyasayati endure 358

Page #372
GLOSSARY 359 ahorana 759 elephant-rider (?) (P: mahavata, but PSM ahorana : uttariya vastra) adova 263 a topa multitude anavai MPCH 101 anayati to cause to be brought agaha 827, 1220 agraha insistence, whim abhogai 398 abhogayati to see, visualise amalya) 1102, MPCH 386 ama, amaya disease amam 1102, MPCH 382 amam particle of assent amodai 1238 *amot- to strangle (Skt. motana strangling) ala MPCH 547, 554 false accusation (cf. SK where the word is used repeatedly and Guj. al false accusation) avalai 1238 *aval- to turn back, roll up avaya 363 avapa receptacle ; 793 apata beginning aviddha 1189 Kviddha whirled isana 321 isana north-eastern ukkuviya 765, 1249 see kuviya uggaha 307 avagraha jurisdiction, enclosed areauccavacca 453 high and low, excited (cf. Guj. aci naci bat) ucchalai 507, 723, 756, MPCH 311 ucshalati to jerk upward ucchittha 373 ucchista remains of food underaya 388 underaka ball of flour, loaf uddalai 449, MPCH 515 to take away uddhusiya 411 uddhusita having the hairs erect uppayai 1264 utpadayati to bring into being uppasa 288 utprasa mockery, violent laughter ulla 79 see alla ullasira 338 gleaming ulloca 240 ulloca canopy . uvakkhadai 374, 1220 upasky- to cause to be cooked uvanha 736 *upasna- to bathe in uvayara 181, 210 upacara civility uvasagga 589, 597, 603, 930, MPCH 382 upasarga hurt, annoy ance, assault made in order to pervert a sadhu uvahi 600 upadhi apparel uvaiya 144 upayacita gift to a deity for the fulfilment of a prayer uvalambhai 850, MPCH 377, 396 upalabh- to reproach (cf. Guj. olabho rebuke) uvvattai 123, 410 udvyt- to pass from one incarnation to another uvvaraya 591 apavaraka inner apartment ussara(ga) 354, 356 (MPCH 98) *utsaraka gratuity, perquisite, (Skt. utsaraka is given as meaning 'doorkeeper') ussarana 363 utsarana vomiting ussura MPCH 309 utsura evening

Page #373
360 GLOSSARY usaviya 753 raised aloft usara MPCH 98 see ussara usasa 206, ucshvasa breath ; 596 a period of time oha 6 MPCH 244, 481, 595 ogha multitude kakki-bhavai 379 kalki-bhu to become filthy kada 1218 kata grass kanakanai 97 kvan- to make a tinkling sound (an onomatopoeic reduplication : cf. Kan. ganagana 'tinkling of a bell'). karana 989 tribunal (a back formation from karanika) 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) kalhara 737 kahlara the white esculent water-lily kavada MPCH 49, 51 kapata door kavi-sisaya 312, 314 kapi-sirsa coping of wall kaha-sesa 821 katha-sesa deceased kalaguru 315 kalaguru agallochum kasaya 625 kasaya a brownish-red cloth kitta 1181 young of an animal kimi-raga 212, kymi-raga red-dyed cloth kilakila 862 kilakila shrieking noise kisoyari MPCH 48, 323, 339 term of endearment to a girl (? a di minutive of kisori contaminated by sahodari) kilei MPCH 246 to nail down (a denominative from kila) kumsi 990, 991, 992 kusi ploughshare kudanga 662, 663 kutanka bamboo thicket kudiya 663 robber (PSM gives as meaning kubja : must be connected with kutila) kundatta 272 injury (from Skt. kund- to mutilate) kunda-kundehi MPCH 173 (?) (the context demands places where people meet': there is a v.l. tiyaga-caukkesu). kuhada 439 kuthara axe , kuhiya 435 kuthita putrid kuviya (765) 869 (1249) MPCH 469 raised an alert, called for help (PSM explains as cor ki khoj karne vala) koda 641 desire (?) (P: manoratha) kodara MPCH 154 kotara hollow of tree koliya, 865 kaulika of good family khadakkiya 162, 1051 khatakkika a side door, wicket gate khadda 375, 790, MPCH 333, 334, 412 ditch, pit (cf. Guj. khal pit)

Page #374
GLOSSARY kharantiya MPCH 534 smeared khaliya 592 skhalita a stumbling khaliyarai MPCH 624 khali-ky to vex, humiliate khalla MPCH 237 skin, hide (cf. Guj. khal skin) khottai 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 Nayadhammakahao: sutrena grathyante mala-vat) gahalliya MPCH 266 a little verse (diminutive of gatha) gama 242, 1172 grama the sense organs gudiya 828 gutika 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 (?) ghuttai 368 to drink ghummai 33 to be agitated gholiya MPCH 377 rubbed caukka 5, 590 catuska rectangular courtyard caumuha 5 caturmukha square cauhattaya 541 *caturhatta market, bazaar caccara 5, 541 catvara intersection of four roads cattai 990, 992 to lick cadai, cadiya 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 (?) cauranta MPCH 631 caturanta world, cycle of transmigration cadu 1163 catu pleasing words, affectionate approaches cikkha 324 pus (?) (P: paru) cikkhilla 242 mud chailla MPCH 391 clever, slick (cf. Guj. chel fop, Skt. chekila clever) chadiya 1013 chardita abandoned, thrown away

Page #375
362 GLOSSARY chaqdhaviya MPCH 253 caused to quit chikka 590 chikka a sneeze chikka-chikka 97 (?) (an onomatopoeia) chinta 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 chutti 172 contact chuttei 52, 521, 1093, 1096 to be released, escape chubbhai 963 ksubh- to be shaken, tossed chuhalaya, chuharaya 843, 1149 ksudhalu hungry chudha 390, 625, 1249 thrown, placed chodei 749 chotayati to untie thama 242 sthaman strength : chohei 21 ksobhayati to agitate jangha 14 jangha thigh (cf. Guj. jagh) jadha 591 devoid of jana-vaya 174, 996 jana-vada gossip, popular tale java 16 yava lucky mark resembling a barley corn jahanna 1116 jaghanya last jana-sala 230, 607, 1257, 1258 yana-sala vehicle yard jijjai 359 jr, jiryati to be digested jiya-rosatta 220 *jita-rosatva state of having overcome anger joni-posana 344 yoni-posana cultivation of grain jhijjhai 174, 1038 ksi, ksiyate to be diminished, grow thin tambukka 228 a kind of percussion instrument thavana MPCH 386 sthapana food kept to give as alms thaviya 1048 sthapita covered up (?) dahara 839 child dala, dali 463, 1154, 1202 dala, dali branch dhakka 228 ahakka a large drum dhakkai 862 MPCH 376 to cover dhaliya 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) talitti MPCH 184 very quickly (?) (? from taait: Aupapatika Sutra has tadittadiya 'like lightning ') tanaya 372 one's own (?)(? < *atmanaka : would this also explain the postposition tanaya ?) tanu-sai 591 half asleep (Kalpasutra comm : stoka-nidravan)

Page #376
363 GLOSSARY tatti 234, 1208 MPCH 12 tapti affair, concern tatthoppanna 112, 113, 795 ready wit tap-padhamaya 1091 tat-prathamam for the first time talara 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 dalidra) tuli, tula 432, 436 tuli, tula cotton teniya 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 thuna 658 MPCH 238 sthuna post davinam 7 *dravinant wealthy dasiya 661 MPCH 245 dasa fringe, loose ends of cloth dikka-ruva 976 child (cf. Guj. dikro. See S. M. Katre: On some words for child' in Indo-Aryan : ABORI XXIII (1942), p. 249) diya 1274 dvija brahmin dugulla 79 garment dugga MPCH 107, 279, 496, 497 durga a goddess of the city gate, an image of her duttaoi 1146, APCH 592 dustata precipice (but PSM explains as dust nadi duppura 79 duspura difficult to be filled dumi-maya 1027 hurt (?); (PSM: dumiya 'pained' given as corresponding to Skt. duna) dusi-dhau 792 dusi-dhatu an element spoilt through decomposi tion (?) (dusi-visa is a poison spoilt through age or decom position') dora, doriya 563, 566 thread dosa 638 dvesa hate dhagaddhagai 154 to crackle (of fire) (an onomatopoeia cf. Skt, dhagaddhag-iti) dhaniya 604, MPCH 46 extremely, thoroughly dhammalabhei 387, 434 MPCH to give the sadhu's benediction (denominative from dharma-labha) dhasattei; 984 to sink down, topple over (?) (cf. Hindi dhasakna to sink) dhali 644 MPCH 221, 225, 244 dhati gang of robbers dhaha 987 shout, cry

Page #377
364 GLOSSARY dhiulliya 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) nattavaya 1255 narttaka causing to dance nayanilla 1074 pupil of eye (dim. of nayana) naraya 981, 982 naraca iron spike nala 948 nala vein nikaiya 122 *nikacita fixed niginhai 756 nigyh- to stop short; 512 to punish nigunja 1170 nikunja thicket nitthiviya MPCH 10 nisthivita (?) wasted (?) (Belloni-Filippi suggests a metaphorical extension of meaning from 'spat out') niddhadiya 672 nirdhatita driven out nippanaya 451 *nispranaya loveless, harsh nipphalasa 479 *nispalasa devoid of palasa trees nibida MPCH 632 thick, intense niravaha 562 nirabadha free from disturbance niruviya 526 nirupita stated, recounted nirova 1107 command nilukka 644, 788 hid nillalai 989 *nirlal- to put out (the tongue) nivesa 347 nivesa encamping, nivvadiya 338 brought about, achieved nivvattiya 1033 nirvartita made, fashioned nisattha 104 nisysta abandoned, thrown aside nisiha 21 nisitha night nissa 471 nisra shelter, dependence nihalai, nihaliya 248 MPCH 74 nibhal- to look for niharai 1273 MPCH to emerge nuli 95 nakuli female mongoose no-ana 150, 158 prohibition paula 1215 cooked (?) (from Skt. pac- ?) paunei, pagunayai 557, 877 to heal, repair (denominative forma tion from praguna) pauni-kaya 134, 181, 261, 826 MPCH 253 praguni-kyta healed, made whole paosa 1260 pradvesa hatred pakkhadiya MPCH 338 displayed pakkha-vaya 221 paksa-pata adopting an argument page 108 prage early in the morning pagunayai 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) padikula 267 pratikula adverse to padicchaga MPCH 19 pratiksaka looking forward to padicchai 421 pratis to accept padiniya MPCH 386 pratyanika hostile, adverse padipekkhai 621 pratipreks- to catch sight of padipuccha 599 pratiprasna putting questions padilahai 423 *pratilabhayati to make gifts of food (to sadhus) padilehai 610 pratilekhayati to examine, scan padihattha I MPCH 1 *pratihasta full paduccai 1055 prativac- to answer patti-chijja 1028, 1029 pattra-cchedya ornamental designs with leaves pamhuttha 621, 709 wiped out, forgotten paya 1116 praja seed payai 953 pac- to cook paraga 737 paraga pollen padima 1024 pratima image; 104 etc, MPCH 5, etc., the kayotsarga pariosa 1074 paritosa delight parigaliya 213, 946 parigalita melted, reduced parinavei 638 parinayayati to cause to marry parittaya 295 paritrata sheltered paria 107 parita filled with, seized by parisaha 603, 605 parisaha tribulation, trial of patience parunna 570 prarudita weeping parudha MPCH 250 prarudha 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 pahenaya 174 offering of food pauppaya 1270 *padotpata a lifting of the foot, kick (?) padihera 182 *pratiharya magical power padosini 1161 female neighbour paniggahei 895 to marry (denominative from panigrahana) panu 596 prana minute division of time paya 1012 pajas food paraddhi 1179 paparddhi hunting parei 814 parayati to complete pali 500 pali margin, edge

Page #379
366 GLOSSARY pasanai 825 pasandin ascetic pahana 679 pasana stone pittana 1134 beating pindiya 14 pindika calf of leg piya-pucchaga 1105 priya-prasnaka making enquiry after the welfare of pihiya 78 MPCH 265, 284 pihita closed, hidden pidha 667 pitha surface; MPCH 334, 341 shrine putta-bhanda 242 putra-bhanda son, child (Monier-Williams : a substitute for a son) : puya 804, 806 pupa cake, sort of bread purima 64 filled in (?) (comm. on Nayadhammakahao : puranato bhavanti kanakadi-pratima-vat) pula 544 pula sheaf, bunch pecchanaya 1132 preksanaka 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 paurusi courage; 596 a period of three hours phamsana 43 sparsana contact phaniya 927, MPCH 430 a goldsmith's tool (?) (cf. Skt. phana a stick shaped like a serpent's hood; Guj. phani a weaver's instrument) phalai 1170 phalayati to split, cut open phasu(ya) 224 something devoid of life, of living things phitta"381 vanished, destroyed phutta 566 burst phurai MPCH 156 sphur- to glitter phusai 410 sprs- to rub phedai 1170 sphetayati to remove phekkaraya 115 phetkara howling (of jackal) phodei 324 sphotayati to cause to exude battha 486, 550 basta goat bahedaya 379 bibhitaka name of a tree balisa 864 balisa foolish, ignorant bahu-rakkhiya 792 bahu-raksa pieces of armour for the upper arms bhamsio 897 bhrasta fallen, deprived of bhamadai 567 to wander (Skt. bhram- with -da- suffix) bhasala II bee bharadiya IQII, 1013 a Saiva goddess, Durga (?) (cf. Guj. bharano 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 bhamijjai 1079 to be driven about (pass. formation from bhamei Page #381
368 GLOSSARY riddhilla MPCH prosperous (Skt. yddhi with -ll- suffix) lava MPCH 432 lava tiny bit luttai 63 lut- to roll, wallow lua 544 luna reaped (the form must come from *luta) luhiya MPCH 550 wiped (?) (? connected with ruksita or rusita both meaning 'smeared ') letthu 1138, rubble leppa-kamma 869 *lepya-karma plaster leha-sala 1194, 1222, 1228, MPCH 580 lekha-sala 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 vaddhavanaya 893 vardhapana birth ceremony vandaniya 435 drain vannaya 610 varnaka urguent; sandalwood vasa 724 vrsa bull varei MPCH 128 varayati to bestow on (perhaps really a de nominative from varya boon) vadi 1158 vati enclosure, garden vasa 369 vasa perfume vasa 1235 wealth (?) (connected with vasu ?) vahaniya 489, 843 *vahanika a ride vahayali 1066 vahyali 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 viyalattana 550 vikalatva infirmity, deficiency viyara 340 vicara investigation, study virahani 227 virahini a woman separated from her lover visajjana 811 visarjana repudiation vivajjasa 433 viparyasa transposition, perverseness visayi 513 visayin engaged in sensual pleasure visohi 973 *visodhi exculpation, justification visohiya 995 visodhita exculpated vihannai 465 vihanyate to exert oneself in vain vihadei MPCH 51, 133 vighatayati to smash viharei 305 vidharayati to take care of vunna 1090 agitated vedha 929 vesta binding

Page #382
GLOSSARY . 369 vedhima 64 interwoven (Nayadhammakahao comm. vestanato nispadyante puspa-mala-lambusaka-vat) vedhiya 1025 vestita surrounded volina 1014 MPCH 243, 327 passed, gone; samvayai 296 samvad- to confirm the truth of sakkarei 636 to perform a (funeral) ceremony for (denominative from samskara); 656 to show hospitality to (denominative from satkara) sa-kanna 1031 sa-karna learned sankamai 362 samkram- to be contagious sankamana 363 samkramana contagion sankanta 1026 samkranta passed to, transferred to sankanti 8 samkranti reflection sankala 105 synkhala chain sankelliya 239 folded up, bunched together (cf. Guj. sakelvu to fold) sangaiya 601 sangatika familiar, of one's family - - - sanghaima 64 clustered, compressed (Nayadhammakahao comm. sanghata-nispadyani rathadi-vat) sajjala MPCH 249 giving health, curative (Skt. sajja with -L suffix) sajji-kaya 878 sajji-kyta made whole, cured (cf. Guj. saju healthy) sanjama 2 MPCH 128 samyama self-restraint sadiya-paliya 1235 ruined, overthrown (the first element is perhaps from root sat-) saddha MPCH 292 sraddha desire santhana 311 samsthana form sattaho 1179 *saptahan (?) childbed (?) (cf. semantically German Wochenbett) saddala 754 making a noise (Skt. sabda with -l- suffix) santulla MPCH 481 resembling santharaga 233 samstara a sadhu's bed or dwelling sandai 361 syand- to flow sandanai 1034 samda- to fasten together sa-pida 739 suffering pain or injury sappiyasava 1088 *sarpir-asrava 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 samalabhana 534 samalambhana unguent samiddhattana 337 *samyddhatva wealth samiya 234 samita appeased, tranquil sampudaya 114 samputaka casket

Page #383
370 GLOSSARY sambala 851 sambala provisions sayayam 458 *svayakam oneself sayama 46 syama black sariya 563, 565 garland sallai 287, 1050 salyayati to torment, harass sallai 287 sallaki sal tree savvouya 19, 1022 sarvartuka adapted to all seasons saini 715 MPCH sakini a malignant being opposed to the durga sadaga 35 sataka cloth, garment sara 1252 pursuit (?) (cf. Skt. sarayati ' to cause to run ') sara 1234, keep, maintenance (?) (cf. Skt. sarayati 'to nourish, foster ') sara-karana 128, 652, treating well, hospitality (see above and cf. Guj. sarvar hospitality) savajja 70 savadya sinful savaya 495, 593 svapada wild beast sahammiya 1286 sadharmika co-religionist sahina MPCH 138 svadhina depending on oneself sikkara 1268 sitkara a sound signifying assent or approbation sittha 720, 1053 MPCH 209 sista said, narrated sidahadai 382 to be ailing, diseased (?) (PSM: sadai' to be sick ') sinna MPCH 151 sainya a soldier sunda 1169 sunda an elephant's trunk sunna-geha, sunna-ghara 590, 593 MPCH 461, 462 sunya-glha an isolated outbuilding used for meditation (?) sunnara 925, 926 suvarna-kara goldsmith supurisa MPCH 148, 304 su-purusa a form of address' good sir' su-bhikkha 3 su-bhiksa well supplied with food seccha 1013 sveccha whim, arbitrary will (the original force of sva is lost and the word can be qualified by niya) senani 207 sena-ni leader seya MPCH III seya filth sondira MPCH 221 saundira proud hamsai, himsai 964 1231 hes- to neigh hadha 900 hatha force, violence hammiya 1084 harmya house hale 1050, 1208 a form of address hava-bhava 763 movement in dancing hiyaliya 1109 *hrdayali an enigmatic verse huyavaha 339, 992 huta-vaha fire huvaha 23 fire (either a contracted form of the preceding or Page #384
_