Vajjalaggam

Author(s): M V Patwardhan
Publisher: Prakrit Text Society
Catalog link: https://jainqq.org/explore/020873/1

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PRAKRIT TEXT SERIES XIV JAYAVALLABHA'S VAJJALAGGAM PRAKRIT TEXT SOCIETY AHMEDABAD-9 1969 For Private And Personal Use Only

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Prakrit Text Society Series, No. 14 GENERAL EDITORS: * (1) P, L. VAIDYA (2) A. N. UPADHYE (3) H. C. BHAYANI JAYAVALLABHA'S VAJJALAGGAM with The Sanskrit Commentary of Ratnadeva and Introduction, English Translation, Notes and Glossary by Prof. M. V. PATWARDHAN, M.A., Poona, PRAKRIT TEXT SOCIETY AHMEDABAD-9 1969 For Private And Personal Use Only

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Published by H. C. Bhayani, Secretary, Prakrit Text Society, Ahmedabad-). Price Rs. 21.00 Available from (1) Prakrit Text Society, Ahmedabad-9. (2) Motilal Banarsidas, Varanasi. (3) Munshiram Manoharlal, Delhi. (4) Gurjar Grantharatoa Karyalaya, Ahmedabad-1. (5) Sarasvati Pustak Bhandar, Ratanpole, Ahmedabad-1. (6) Chaukhambha Vidyabhavan, Chawk, Varanasi, Printed by S. R. Sardesai, BA, LL.B. Veda.Vidya Mudranalaya, 41 Budhwar Peth, Poona 2, For Private And Personal Use Only

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prAkRta-graMtha-pariSad granthAGka 14 - - - jayavallahaM nAma vajjAlaggaM ratnadevakRtasaMskRtavRttisaMvalitam prA. mAdhava vAsudeva paTavardhana, em. e. ityanena bhUmikA-AGglAnuvAda-TippaNIzabdakoza-ityAdibhiH saha saMpAditam maahinggaa prAkRta grantha pariSad ahamadAbAda-9 For Private And Personal Use Only

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prakAzakaHharivallabha bhAyANI sekreTarI, prAkRta TeksTa sosAyaTI amadAbAda 9 mUlya-ru. 21 prAptisthAna: ( 1 ) prAkRta TeksTa sosAyaTI, amadAbAda-9 (2) motIlAla banArasIdAsa, vAraNasI ( 3 ) munzIrAma manoharalAla, dillI ( 4 ) gurjara grantharatna kAryAlaya, amadAbAda-1 (5) sarasvatI pustaka bhaNDAra, ratanapoLa, amadAbAda--1 (6) caukhambA vidyAmavana, cauka, vArANasI mudrakaH-esa. Ara. saradesAI vedavidyA mudraNAlaya 41 budhavAra peTha, pUnA-2 For Private And Personal Use Only

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CONTENTS PAGE Abbreviations vi Preface ... vii-viii Introduction : ... ix-lxii (i) Title of the Work ix-xii (ii) Name of the Author xii xiii (iii) Name of the Commentator xiii-Xv (iv) Extent of the Vajjalagga Xy xviii (v) Date of the Vajjalagga ... xviii.xxiii (vi ) Sources of the Vajjalagga xxiii-xxvi (vii) Star:zas common to the Vajjalagga and (i) the Gathasaptasati ii) the Chappannayagahao ... XXVi-xxix (viii) Stanzas from the Vajjalagga cited in Alamkara works ... xxix-xxxii (ix) The Largulge of the Vajjalagga ... xxxiii xliv (x) The Threefold Subject-matter of the Vajjalagga xliv xlvii (xi) The Literary Form and Merits of the Vajjalagga xlviji-liv (xii) Description of the Mss. consulted ... lv.Ixii (xiii) Index of Vajjas ... ... ... lxiii- lxiv Text of the Vajjalagga with Ratnadeva's Commentary ... 3-215 Additional Stanzas found in Ms C. 216-267 English Translation 271-414 Notes 417-608 Index of First Lines 609-624 Select Glossary 625-636 637-638 Errata For Private And Personal Use Only

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ABBREVIATIONS Used in the Introduction and Notes. VL= Vajjalagga. PSM = Paja saddamahannava. DNM = Desinamamala of Hemacandra. PLM or PLNM = Paialacchina mamala of Dhanapala. H$ = Hemacandra's Sabdanusasana. Weber (1870) = Uber das Saptasatakam des Hala (1870), . by Weber. Weber (1881) = Uber das Saptasatakam des Hala (1881), by Weber. PG = Pischel's Grammatik der Prakrit Sprachen. = Vertal root in Sanskrit or Prakrit. P= Parasmaipada. A = Atmanepada. U = Ubhayapada. For Private And Personal Use Only

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PREFACE Work on the present edition of the Vajjalagga was started by me in the year 1961 at the instance of the Prakrit Text Society, as a part of the Society's plan to bring out new editions of ancient Prakrit literary works. I'am grateful to Dr. A. N. Upadhye for having introduced me to the Prakrit Text Society and for having suggested to the Society that the work of editing the Vajjalagga be entrusted to me. Though in this way work on the present edition was started eight years back, much progress could not be achieved due to my preoccupation with teaching and administrative work in the Fergusson College, Poona. It was only in April-May-June 1965, that I found it possible to complete the press-copy of the text of the Vajjalagga and of the Sanskrit commentary of Ratnadeva, with the help of manuscripts lent to me by the L. D. Institute of Indology, Ahmedabad and the Bhandarkar Oriental Research Institute, Poona. The printing of the text and commentary was started in 1963. The writing of the English translation and explanatory notes progressed side by side with the printing of the text and commentary during 1965-1967. Throughout the progress of this work, Dr. A. N. Upadhye took very keen interest and made very valuable suggestions to me regarding the general plan and contents of the work and regarding typography and get-up. He even volunteered to correct the proots in the penultimate stage, in spite of his other multifarious academic pursuits and preoccupations. I am extremely thankful to him for all the trouble that he has taken and for the constant encouragement that he gave me for the execution of the work. I am also deeply obliged to the Prakrit Text Society for having entrusted the present work to me, and to the L. D. Institute of Indology and the Bhandarkar Oriental Research Institute for having allowed me to use a number of manuscripts of the Vajjalagga for a pretty long time. My thanks are also due to Shri Sardesai of the Veda-Vidya Mudranalaya, Poona, for the nice printing of the book. (vii) For Private And Personal Use Only

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I am aware of the fact that in spite of my efforts to unriddle the meanings of a number of obscure stanzas in the text, I have not been able to give a satisfactory rendering and explanation of their exact sense. I shall be grateful if my readers send their suggestions, if any, in all such cases. I must make mention of Prof. N. A. Gore's edition of the opening portion of the Vajjalagga (revised third edition 1948), containing the Prakrit text and Sanskrit chaya (paraphrase) and an English introduction, translation and notes, which I could use so far as the first 300 stanzas were concerned. I must also express my thanks to the work of Dr. Julius Laber on the Vajjalagga, especially his introductory essay (Leipzig, 1913). Poona 1st May 1969. The present edition contains the text of the Vajjalagga, for the most part based on Laber's text (as printed in the Bibliotheca Indica edition, No. 227, Calcutta, 1944), with the commentary of Ratnadeva, additional stanzas found in Ms C (received from the L. D. Institute of Indology) together with a Sanskrit gloss (not by Ratnadeva, but by some anonymous person), English translation, explanatory notes, alphabetical index of stanzas and a glossary of select words. The Bibliotheca Indica edition contains only the text with a Sanskrit chaya,scanty extacts from Ratnadeva's commentary and a list of variant readings found in the manuscripts consulted by Laber, which list, however, extends only as far as stanza 192 in the copy available to me. Besides this material we have in the Bibliotheca Indica edition an English rendering of some portions of Laber's introductory essay in German. The present edition, which contains, besides an introduction, the Sanskrit commentary of Ratnadeva in full, an English translation, explanatory notes and a glossary, will, it is hoped, facilitate further study of the Vajjalagga. I Acharya Shri Kailassagarsuri Gyanmandir (viii) M. V. PATWARDHAN For Private And Personal Use Only

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INTRODUCTION (i) The Title of the Work.: The name of the present work is found given in various forms in the different MSS as Vajjalaya, Vijjahala, Viahala, Vajjalagga, Bajjalagga, Vijjalagga, Padyalaya, Vidyalaya and Prajnalaya. Prof. H. D. Velankar ( Jinaratnakosa, Poona 1944, pages 236 and 340 ) mentions the name of the work as Vajtalaya. Dr. R. G. Bhandarkar (Report on Search of Mss. 1883-84, p. 17) mentions the name as Vajjalagga. Of all these diverse forms, Vaijalagga appears to be the one intended by the author, as is clear from Stanzas 3, 4, 5 and 795, where neither the form Vajjalaya nor Vijjahala would suit metrically. The form Vajjalae used in st. 794 is metrically faulty. It should be read as Vajjalagge or Sattasae ( which is the reading in Ms A consulted by Laber; see Laber's German essay on the Vajjalagga, Leipzig, 1913, p. 4, foot-note 5). Vajjalaya, Vijjabala, Vijjalagga and the Sanskrit equivalents Padsalaya, Vidyalaya, Frajnalaya and Vajralaya had probably their crigin in the inability of those responsible for them to understand the meaning of the word Vajja or lagga or both of them. Hence Vajjalagga was turned into Vajjalaya or Bajja laya ( which was then equated with Padyalaya or Prajnalaya (storehouse of stanzas or of knowledge)], into Vijjalaya (which was then equated with Vidyalaya - storehouse of knowledge),into Viahala and Vijjahala (which latter perhaps stands for Vidyadhara - the receptacle of knowledge). The sense of Viahala and Vajralaya is obscure. The latter form is perhaps a wrong Sanskritisation of Vajjalaya. Bhandarkar's Vajja lagga appears to be only a Variation of Vajjalagga with elongation of the final vowel. The meaning of the name Vajjalagga has been explained by the author himself in stanza 4, as a collection of groups' of 1. In the Vajjalagga, there are a few vajjas ( groups of stanzas ) containing only one or two or three stanzas each, e.g. #99331 (No. 70) (one stanza); AT9551 (No. 69) and 959145551 (No. 88) (two stanzas each); falta571 (No. 3), 2840331 (No. 52), fafore75371 (No. 87), 9545571 (INo. 85), M605511 (No. 86) and 3175697351( No. 92) (three stanzas each). The longest vajja in the collection is 2779971 (No. 50) with 25 stanzas. (ix) For Private And Personal Use Only

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VAJJALAGGAM stanzas (gathas) bearing on different topics, each group dealing with one single topic. The word vajja has been explained by the author as qaft. The meaning of the word om has not been however explained by the author. 48) is the Prakrit equivalent of the Sanskrit word 1991, which primarily means the act of going or moving. Secondarily the word wat means the path or way on which or by which the act of going takes place. The commentator Ratnadeva (on st. 4) equates 7551 with qar (pach or way, from the root 96 to go or to move or to walk), which is semantically, if not phonetically, quite correct. The word quit then conveys by laksana the sense of manner or behaviour, (cf. the words Ali, fia, acha in Sanskrit). Finally the word wool conveys the sense of a group or section. Hemacandra (Desiramamala, VIl. 32) records 4831] the sense of 3 1 (section or topic). In the Dhammapada groups of stanzas dealing with different topics are called ans. The Nitisataka of Bharishari and the Subhasitanuktavali of Jablana are divided into sections called geas. The different topical groups in Sadharanadeva's recension of Hala's Gathasaptasati, in the Subhasitavali of Valla. bhadeva and in the Subhasita atnakosa of Vidyakaia are called 1. Et qete 774 off qTGIRL taM khalu vajjAlagaM vajja ti ya paddhaI bhaNiyA / / St. 156 dealing with the f6 tree and St. 157 dealing with the cloud and the Cataka bird are irrelevant in the context of the #94951, unless we understand the former as indirectly glorifying the bounty of a noble master and the latter as indirectly criticis. ing the belated generosity of a bad master. Similarly st. 249 is a misfit in the sigarasht and st. 645 is a misfit in the fortEquat. Its proper place would be in the 999571. Stanzas 546-551, which appear at first sight to be misfits in the folu 145511 can be understood as giving a warning to the young damsel against clever or shrewd men (35) in the matter of having any tender relations with them. Also st. 682-684 (7197531) appear to be out of place. 2. From the root 43 to go or to move, with the Kst suffix () added in the sense of an or action, according to Panini III.3.98. 3. Phonetically the initial 9 of a Sanskrit word is never changed to a in Prakrit. For Private And Personal Use Only

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INTRODUCTION by the name #91. The word tot standing for Sanskrit *7 is. according to Pischel' to be understood in the sense of 1. He refers to Hemacandra's Desinamamala VII. 17 ( part 1 ) for chat sense. So according to Pischel Vajjalagga would mean a collection of stanzas of which ihe Vrajja asiargement (groupwise or topical arrangement) is a distinguishing mark. It is, however, likely that the word (= 797 conveys the sense of Tifal, it, or (a collection or aggregate);? ttcugh the word 09777 is neither found recorded in the dictioraries, ror used in Sanskrit literature in that sense, 27712377 therefore perhaps stards for AFUTATE, a collection of shals or stanza.groups arrarged ore after another, each stanzi-group dealirg with a separate topic. Visvanatha (Sahityadarpana VI. 329) explains the aord 5541 as #silaterala 1797, which means the grouping of star zas similar in their general purport or dealing with one and the same topic. From the manner in which ihe sense of the word Vajjalagga is explained in st. 4, it would appear that the author locks upon Vajjalag ga as a class-name given to any collection of stanza. groups dealing with different topics. In stanza 3 the author says. that he has compiled the Vajjalagga, called by the specific name Jayavallaha, after collecting together choice groups of stanzas composed by different poets". This means that Vojialacga is the 1. PG $ 52, note 4, p. 10. 2. Panini (VII.2.18) mentions ?.tel as a past participle (from var to stick, cling or adhere ) in the sense of Ati (i.e. sar). According to Panini III.3.114, past participles can, when used in the neuter gender, convey the sense of action-nouns. There is. thus no theoretical difficulty in understanding the past participle lagna in the sense of rAzi or samUha. 3. kozaH zlokasamUhastu syaadnyonyaanpeksskH| vrajyAkrameNa racitaH sa evAtimanoramaH / / sajAtIyAnAmekatra saMnivezA vrajyA yathA muktaavlyaadiH| radi is the name by which Sadharanadeva's recension of Hala's Gatha-sapta sati is known, 4. Parafarggtur TTEC ataenfor oprit umpipesmi fafeni g AA JA For Private And Personal Use Only

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xli VAJJALAGGAM general name, and Jayavallaha is the specific name given by the author to the present Vajjalagga. We do not, however, come across any other anthology in Prakrit bearing the general name vajjalagga in addition to some specific name given to it by its author. There is only one Vajjalagga known to Prakrit literature and that is the present one named Jayavallaha by its author. The name Jayavallaha given by the author to the present anthology in st. 3, is rendered by Ratnadeva as Jayavallatta, without any further explanation of the significarer did:11:1).' Jayavallabha is perhaps to be taken as starding for vellati-ajaya (with transposition of the two words in the Bahuvili conjourd) and to be understood to mean "loving victory, fond of victory, victorious". It is also possible to equate Jayavallal ha with Jagadvallabha and in that case it would mean "loved by or dear to the (whole) world."2 (ii) Name of the Author: Nowhere in the body of the VL do we get any indication Tegarding the name of the author or compiler of the anthology. It is, however, stated by the commentator Ratnadeva in his opening remarks on the first stanz., that a poet by name Jayavallabha, an eminent Sverambara Jaina, compiled the present anthology. The com nentator also tells us that though the poet Jayavallabha was himself well-versed in Sanskrit, he compiled the present anthology of Prakrit stanzas for the benefit of ordinary people who, though ignorant of Sanskrit, had an amorous or erotic bent of mind 3 Beyond this statement by the commenta 1. 59134 AT 417872294 1 2. Prof. N. A, Gore (Introduction p. iji) supports this latter explanation of the title Jayavallabha as applying to the present anthology, and calls attention to the epithet Aggeaffig (ATH ! ) appearing in st. 794, 3. SpathaTAJOHTOEHT ara Fala: siend favoglav 741 a Terra 57149lovaya, AtmanA saMskRtapAraMgato'pi prAkRtagAthAsaMgrahamimaM cakAra / For Private And Personal Use Only

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INTRODUCTION xiil tor we have no other authority for holding that the name of the author of the present anthology was Jayavallabha. Prof. Velankar's Jinaratnakosa (Poona, 1944), contains an alphabetical register of Jaina works only and not of Jaina authors and hence it is not possible to know from it whether there were any other Jaina authors having this name. ? According to Laber ( loc. cit. p.0, footnote ), a Jayavallabha is mentioned as the author of a work called 121 12214161 (in the author.index in Peterson's fourth Report, Bombay, 1894, p. XXXII), though according to Peterson himself this name Jayavallabha is a mistake for Jayakirti. Jayavallabha, as the name of the author, perhaps means "fond of victory i.e. " victorious." Or Jayavallabha may be looked upon as standing for Jagad. vallabha " dear to or loved by the (whole) world." If we accept the commentator's statement regarding the name of the author, we shall have to suppose that the author either gave his own name to the anthology compiled by him, or adopted the name of the anthology as a pen name for himself, We do not know of any other work or works written by the author of the VL. (iii) Name of the Commentator : The name of the commentator on the VL is given as Ratnadeva in the colophon of Ms E used by Laber ( Deccan College Library, No. 420) and in the colophon of Ms. I (Bhandarkar Oriental Research Institute Mss Library, No. 1358 of 1887-88 ) consulted by me. The colophon reads as follows: 1. MS F however mentions Jayavallabha as the author of the present work, both in the beginning and the end. See infra, page lix. 2. Prof. Gore ( Introduction, p. iii-iv) remarks that the name Jayavallabha is not altogether otherwise unknown among the Jainas, and that one Jayavallabha of Kharataragaccha is known to have copied in Samvat 1634 a manuscript of the picy 12/11 of the teacher 17hsulot as is seen from Peterson's Second: Report, p. 128. For Private And Personal Use Only

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xiv VAJJALAGGAM gacche pRthau zrImati mAnabhadrasUrirbabhUva prathitaH pRthivyAm / tadIyapada haribhadrasUrijo'khilakSmAtalalokapUkhyaH / / 1 / / tacchiSyalezo'sti guNAnuraktaH zrIdharmacandraH sakala: kalAbhiH / nipIya yadbhAgamRtaM sudhAyA manoharaM no vibudhAH smaranti // 2 // vidyAlaye prAkRte'smin subhASitamaNAviha / lilekha lekhakachAyAM ratnadevazca tadvirA // 3 // zikhigrahAnicandre (% 13.3) hi pramite vatsare pre| grantho'yaM saMkhyayAkhyAtaH sahastratritaya nanu / / 4 // Ms C (No. 824 of the L. D. Institute of Indologi, Ahmeda. bad) used by me, however, gives the name of the commentator as Dhanasara, both at the beginning and the end. Beginning: zrIazvasenavasudhAdhipavaMzaratnaM zrIzAradAM suranama'kRpAdapamAm / natvA gurUMzca dhanasArakaviH prasannAM vidyAlayasya vikRti vidadhe'rthasArAm // 4|| End: o kezagacchagaganAGgaNamAnutulyazrIsiddhamUripadapaMkajabhagadhuryaH / vRttiM cakAra dhanasArasudhIndracandro vidyAlayasya viSamApadapradIpAm / / 1 / / dasteSuvANazazadharavarSe ( = 1553) caitrasya zuddhapaJcamyAm / vidyAlayasya hIkA vidadhe dhanasArapAThakapravaraiH // 2 // Thus according to the colophon of Ms E and Ms I, the name of the author of the commentary on the VL is Ratnadeva, who composed the commentary called chaya on the Vajja lagga at the request of Sri-Dharmacandra who was a disciple of Haribhadrasuri, who, as a successor of Manabhadrasuri, held the office of high priest (or chief)of the Psthu Gaccha. The colophon further says that the commentary was written by Ratnadeva in the year 1393 (probably of the Samvat era), which corresponds to 1337 A.D.' Ms C, however, gives the name of the author of the commentary (called fagre or afa) as Dhanasara, a disciple of Sri Siddhasuri, who was a distinguished member (perhaps, chief) of 1. In the commentary on st. 387, Ratnadeva quotes from the Haima-desiya-namamala [ cujjamaccharie iti haimadezIyanAmamAlAyAM tRtIye kANDe / (Desinamamala of Hemcandra III.14)]. This proves that Ratnadeva must have lived after Hemacandra, whose date is 1088 A. D. to 1188 A. D. The Amarakosa is quoted on two occasions viz, on st. 4 and st. 52. For Private And Personal Use Only

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INTRODUCTION XV the Okesa Gaccha. From stanza 4 at the commencement of the Ms it appears that Dhanasara lived under a certain king called Asvasena, since he pays his homage to that king. From stanza 2 of the colophon it appears that the commentary was written by Dhanasara in the year 1552 (probably of the Samvat era), corresponding to 1496 A.D. Ms.C shows many peculiarities regarding the sequence of the various sections in it, the additional stanzas inserted here and there and the commentary on them. All these peculiarities will be discussed later on (pp. Ivi-lix) in the section dealing with the manuscript material consulted for the present edition of the VL. One can understand the motive behind the insertion of additional stanzas in the vulgate and even behind the improvisation of a Sanskrit gloss on the same. But one is at a loss to know who was responsible for changing the name of the commentator from Ratnadeva to Dhanasara with a different age, patronage and spiritual ancestry or what was the motive in doing so. The various peculiarities shown by Ms C (to be discussed in the sequel) are such as to raise a doubt in one's mind regarding the statements made in it about the name, age, patronage and spiritual ancestry of the commentator. The only point in favour of Ms C is that it generally follows the order as given in the retaiT stanzas in respect of those sections which are cominon to the vulgate and the FIERIT stanzas. (iv) Extent of the Vajjalagga: The VL is a compilation of Prakrit stanzas, prepared aster the model of Hala's Gathasaptasati, with this difference that whereas Hala's Saptasati is free from the topic-wise arrangement of the stanzas, the VL, as its name shows, is marked by topical arrangement of the stanzas.' It must have originally contained 700 stanzas just like Hala's Saptasati. The last of the Gabadara stanzas quoted at the end of Ratnadeva's commentary on st. 8, (p. 5), speaks of the present anthology as HTHY, i.e. a collection of 700 stanzas. This means that the author of the Gahadara stanzas had before him only 700 stanzas in the VL. Laber (loc 1. Sec st. 3 (particularly the word Affm) and st. 4, and the remarks made earlier in the present introduction regarding the significance of the title Vajjalagga (supra pp. ix-x) For Private And Personal Use Only

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xvi VAJJALAGGAM cit. p. 3, foot. note 5) notes, from Ms A consulted by him, the reading #TIH! instead of 45/3T in stanza 794. He also notes that MSS D and F have at the end the statement 1182317 HATIT. The reading 9511fe must have been substituted for AT&T in st. 794, at a later time when the VL no longer contained only 700 stanzas, but had been already amplified beyond that limit. The Vulgate as determined by Laber and as printed in the Bibliotheca Indica. edition and in the present edition with Ratnadeva's commentary, contains as many as 795 stanzas including the last two epilogue stanzas. Laber (loc. cit. pp. 37, 40) says that in the MSS consult. ed by him the number of stanzas fluctuates from 092 to 889.' Ms C (No.:824, L. D. Institute of Indology, Ahmedabad) consulted by me for the present edition has 789 out of the 795 stanzas of the vulgate", plus 201 additional stanzas", i.e. a total of 490 stanzas. The reason for this inflation is that anthologies by their very nature easily lend themselves to amplification by the insertion of stanzas nut included by their original compilers, but regarded as apt and beautiful by later readers and scribes. That is how the original corpus of the VL of seven hundred stanzas 1. According to Laber ( loc. cit. pp. 5, 38), the total number of all the stanzas in the S manuscripts used by him comes to 1330, out of which only 389 are common to all the MSS, and only these 389 stanzas can be regarded as the genuine nucleus of the original Vajjalagga. Even among the remaining stanzas there may be several more which are equally genuine, but nothing definite can be said about them. Unfortunately Laber has not indicated which these 389 genuine stanzas are. In the case of Hala's Saptasati, there are, according to Dr. Winternitz ( History of Indian Literature (German), Vol. III. p. 103 ), only 430 stanzas which occur in all the recensions of that anthology. 2. The section on it (No. 29 ) with six stanzas is absent in MS C. 3. 195 out of these 201 additional stanzas are printed in the Appendix, and 6 ( fasturgl) are printed in a footnote (p.lvi-lvii) in the section dealing with the MSS consulted for the present edition. Out of the 195 stanzas printed in the Appendix some (about 10 ) are very similar and some ( about 9 ) are almost idenrical with those in the vulgate. For Private And Personal Use Only

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INTRODUCTION Xvii must have undergone inflation at the hands of people of subsequent times'. Not only was there an addition to the original number (700) of the stanzas, but also the original number of Vajjas or sections went on increasing with the passage of time. To judge from the statement in st. 5 of the Gahadara stanzas," the original Vajjalagga of 700 stanzas was divided into 48 sections only. The Vulgate as printed in the Bibliotheca Indica edition and in the present edition contains as many as 95 sections. This means that the original number of :sections has been almost doubled in, course of time. As shown in the notes on st. 8 (p. 419), out of the 48 Vajjas enlisted in the Gahadara stanzas, 43 can be clearly identified with those in the Vulgate. Two [viz, atafal No. 41 and got (clouds, rainy season) No. 47] have no corresponding Vajjas in the Vulgate. Three (viz. Al"HTU No. 35, 91787qy No 43 and affaqat No. 41) are doubtful in their identificationi corresponding perhaps to hiyayasaMvaraNa No. 47, bAlAsaMvaraNa No. 57 and sleufgaar No. 58 respectively. It is possible that some of the 48 sections in the original Vajjalagga were split up into two each in course of time, thus adding to the number of the sections. For example the 9949581 No. 18 in the original Vajjalagga may have been split up into 75761 No. 15 and 1949871 No. 16 in the Vulgate, The Hagh1 No. 46 in the original Vajjalagga may have been split up into faqehr No. 28 and HATTH551 No. 82 in the Vulgate Similarly the 11449541 No. 45 in the original Vajjalagga may have been divided into qaf47331 No. 38 and 19445571 No. 45 in the Vulgate, Sections such as faca No. 11, ale No. 12, ato No. 13, gifte No. 14. ga994577 No. 74, go No. 76, gunoizi No. 77, JUHATE. No. 78, 97* No. 80, Reloci No. 81,7347 No.88,740197 No. 89. AYEMCI No. 90 and many others in the Vulgate, appear to have been absent in the original VL, but were newly incorporated in the Vulgate in course of time. The order too of the sections in the original Vajjalagga appears to have been considerably upset in the Vulgate. It is further to be noted, that if the original VL contained only 48 sections and 700 stanzas, the average length of each sec. 1. See Winternitz loc.cit. p. 103, 2. ......97752H I go agreftat # FFATE AT For Private And Personal Use Only

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xviii VAJJALAGGAM tion must have been about 15 stanzas. But the average length of each section in the Vulgate (with 95 sections and 795 stanzas) is about 8. This means that in the original VL there must have been many more stanzas in many of its forty-eight sections than we have in the corresponding sections in the Vulgate. (v) Date of the Vajjalagga : The problem of the date of the VL is to be understood only in the sense of the probable period in which the VL was compiled by the author. An attempt is made here to define the upper and lower limits within which the compilation of the VL can be probably placed. Upper limit, internal evidence : The only internal evidence that we get in the VL to indicate its upper limit is the reference to Hala, King of Pratisthana on the banks of the river Goda ( = Godayari), which occurs in st. 4681 and to the work of Susruta on medicine in st. 519. The Hala referred to in st. 468 is in all probability king Hala, who is identified with king Salahana or Satavahana or salivahana, the compiler of the Gabasartasai (Gathasaptasatijin Prakrit and author of some stanzas included therein. He belonged to the Andhrabhttya dynasty of kings, who, according to Vincent Smith, ruled over the Deccan from about 231 B.C, to about 225 A.C., and who had their administrative head-quarters at Pratisthana (Baithana, according to the Greek writer Ptolemaios). According to the Puranas, Hala was the eleventh or seventeenth of the thiity kings in that dynasty. According to the Matsya Purana, king Sata. vahana ruled 297 years after the commencement of the Andhrabhrtya dynasty, i.e. approximately in the middle of the first century A.D. Weber (Introduction to the edition of Cathasas tasati 1881) discusses the whole question on the basis of the contents and language of the Gathasaptasati, and comes to the conclusion. 1, gta Har Haul 2 PCT ngau sagaM gae vi hAle na muyai golA paiTANaM / / (saIvajjA) 2. bAlaM jarAvilAMga kalamahurapalAviNi niyaMtassa / vijjassa susuo sUsuo vi sahasa tti pannaTTho / / (vijjavajA). 3. See Weber ( 1881), Introduction, p. XIII. For Private And Personal Use Only

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INTRODUCTION xix (on p. XXIII) that the work of Hala can be placed at the earliest in the third century A.D. According to Later (loc. cit. p. 35 ff.) the VL contains 76 of the stanzas occurring in Hala's Gathasaptasati', which must have served as a model and inspiration to the author of the VL, in respect of the number of stanzas collected by him in his anthology, although so far as the topic.wise grouping of the stanzas in the form of vajjas is concerned, the author of the Vajjalagga could not have regarded Hala's collection as his model.-The Susruta (i.e, Susruta's work on medicine) mentioned in st. 519 of the Vajjalagga refers undoubtedly to the Susrutasamhita, an ancient well-known work on Indian medicine and surgery composed by Susruta, who according to Winternitz "probably lived in one of the early centuries of the Christian era, not far removed from Caraka (another authority on Indian medicine, belonging to the second century A.D.)!! Upper limit, external evidence : It was Dr. R. G. Bhandarkar', who first called attention to "some verses from the Gauqavaho" of Vakpatiraja, as having been observed by him in the VL. Dr. Bhandarkar does not how ever specify these verses from the Gauqavaho. When I carefully examined the Gaudavaho from this point of view, I could come across only one stanza (No. 722) which corresponds to st. No. 1. The occurrence of 76 stanzas from the Gathasaptasati in the VL cannot by itself prove the posteriority of the latter to the former, for the author of the VL could be supposed to have derived them from some other source, and not necessarily from the Saptasati. 2. Loc. cit. Vol. III. p. 547. the 3. Roport on the search for Sanskrit Manuscripts in Bombay Presidency, 1883-84. p. 17. For Private And Personal Use Only

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VAJJALAGGAN 702 in the VL.' In addition to this stanza I could not trace in the Gaudavaho any other stanza from the VL, although Dr. Bhandarkar says that he had observed "some verses from the Gaudavaho" in the VL. The context in which st. 702 in the Vajjalagga occurs in the Gaudavaho as st. 722, is that of a eulogy uttered by court-bards in honour of king Yasovarman, and the stanza appears to form a genuine part of the context and cannot be said to have been borrowed by a poet like Vakpatiraja from some other source. The stanza therefore appears to have been derived by the author of the VL from the Gauoavaho of Vakpatiraja (with two variations viz. azifa for wifa and yqufia for YETE). As Vakpatiraja was a contemporary of king Yosovarman of Kanauj (Kanyakubja) and was patronised by him, his date can be definitely assumed to be the first half of the 8th century A.D. 1. When the text and English translation in the present edition were printed, I had not examined the Gaulavabo in the light of Dr. Bhandarkar's remark. The text of the stanza as printed in the present edition is corrupt in the third quarter and the commentary also is based on the corrupt reading. I couid not make out any sense from the second half of the stanza and I had to remark in a foot-note on p. 373, that the sense of the second half of the stanza is obscure. But when I found the corresponding stanza in the Gaudayaho and consulted the Sanskrit commentary of Haripala, it became clear that fastifas mait in the third quarter is a corruption of apo anat= alata $9 HIT). I have given in the notes on st. 702 the correct explanation of the stanza in the light of this correct reading. 2. Stanza No. 722 in the Gaudavaho is of a general nature i.e, a generalisation in support of the statement made in st. 721 about the fate by which Yasovarman's enemies were overtaken, while st. 723 is a eulogy of the king. st. 721 : F atin ATOTHOUT 791 TH 221 sesA vi rika jalahiM kahiM pikira ke vi paDipaNNA // st. 722 : Trinet met u meira enga sa yris ! bIyAhi va ekatto kulAhi parisA samuppaNNA / / st. 723 ; Roermanfaat und gaigetegrerin vIreM ni pahutaNa vo padosanibajimayaM dil|| For Private And Personal Use Only

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INTRODUCTION xxi Since the VL. thus derives a stanza from the Gaudavaho its upper limit can be safely taken to be 750 A. D.' Lower limit: The lower limit of the date of the VL is fixed by the date 1393 Vikrama Samvat, corresponding to 1337 A. D., of the commentary of Ratnadeva. (Vide p. xiv, supra). We can therefore place the VL between the two broad limits of 750 A.D. and 1337 A.D. In the present state of our knowledge it is not possible to fix the date with greater precision. As remarked by Prof. Gore (loc. cit., Introduction p. vii), st. 13 of the VL is found quoted in the second Adhyaya of the Kavya. nuasansa of Vagbhata," and st. 12 of the VL is found quoted in the Gathasahasri of Shri Samayasundara Gani (p. 49, Bombay edition, 1940), in both cases without any mention of the VL as the source. The date of Vagbhata is the 13th century A.D. and that of Samayasundara Gani is 1650 A.D. As stated by Dr. Bhandarkar (loc. cit. p. 17), some stanzas from the VL are found quoted in the Kavyaprakasa of Mammata (1150 to 1250 A. D.). Similarly a good many stanzas occurring in the VL are found cited in the Sarasvatikanthabharana and in the Srmgaraprakasa of Bhoja, the Dasarupaka, the Alamkara-ratnakara of Sobhakara, the Kavyanusasana of Hemacandra,'the Sahityadarpana of Visvanatha 1. The upper limit of 750 A, D. for the VL derives further support from the circumstance of the considerable influence of Apabhramsa on its language. See below (pp. xxxiii ff.), remarks on :the language of the Vajjalagga and also Hermann Jacobi, Bhavisattakaba, Munchen, 1918, Introduction pp. 53* ff, and in particular pp. 614-62*. 2. Page 26, Kavyamala No. 43, 1894. In addition to this I find two more stanzas from the VL quoted in Vagbhata's work : VL 284*3 : Vagbhata, Kavyanusasana p. 37. VL 476 : , p. 41. 3. The Vttti on Hemacandra's Sabdanusasana, VIII.3.135 quotes a line from the VL, st. 87 (fae ad opeftem gear), as an illustration of the vicarious use of the Locative for the Instru . mental in Prakrit. For Private And Personal Use Only

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xxii and even in the Dhvanyaloka of Anandavardhana'. But in none of these works is the VL mentioned as the source from which the stanzas in question have been cited. It is likely that these rhetorical and other works quoted the stanzas in question from some other anthology of Prakrit stanzas like the Saptasati of Hala or from some other source and not necessarily from the VL2. So long as 1. See infra, Stanzas from the Vajjalagga cited in Alamkara-works, p. xxix ff. 2. On going through the first 16 pages of Uddyotana-suri's Kuvalayamala (edited by Dr. A. N. Upadhye, 1959, in the Singhi Jaina Granthamala ), I noticed two stanzas common to the Kuvalayamala and the VL. (i) Kuvalayamala, p. 3, line 16 f: mA dose cicaya gehaha virale vi guNe payAsaha jaNarasa / akkhapauro vi uyahI bhaNgai rayaNAyaro loe / Vajjalagga st. 748 mA dosaM ciya gevhaha virale vi guNe pasaMsaha jaNassa / raapauro vi uvahI bhaNai rayaNAyaro loe / (ii) Kuvalayamala p. 12, line 24 f. attho vijjA purisattaNAi~ aNNAi~ gugasaharasAI / devvAyatte kajje savvAi~ jaNassa vihati // Vajjalagga st. 120: andho vijjA purisattaNaM ca annAi guNasahassAI / divvAyase kajje savvAi narassa viDati // It is possible to find many more of such common stanzas in the Kuvalayamala and the VL, if the whole of the former work is scrutinised carefully. Also in the Chappannayagahao or the Gathakosa edited by Dr. A. N. Upadhye in the Journal of the Oriental Research Institute, Vol. XI. No. 4 ( June 1962) pp. 385 ff., we get as many as 16 stanzas showing from partial similarity to complete identity with their counterparts in the VL. But it cannot be said for certain whether the compiler of the VL derived the common stanzas from the Kuvalayamala and the Chappannayagahao, or the authors of these two latter works derived them from the VL, or all the three derived them independently of one another from some common source unknown to us. The same remark holds good in the case of VL stanzas Nos. 121 found in the story ) [Ghatage, Kahanayatigam p. 11 (only the second half of the stanza ), 127 (667), 284*4, 685 (found in the story of) (Ghatage, op.cit. pp. 37, 31 and 42) and 64*5, 71 and 339 (found in the story of me) (Jacobi, Ausg. Erz. st. 79,96 and 37). For Private And Personal Use Only

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INTRODUCTION xxiii such stanzas quoted in thetorical works or found included in literary works are not accompanied by the remark that they are derived from the VL, they are of no use in determining the date of the VL. (vi) . Sources of the Vajjalagga : The VL, just like the Gathasaptasati of Hala, is not an original and independent creation of a single author.' It is an anthology of Prakrit stanzas (gathas), which, as stated by the author in st. 32, were selected by him from the works of different poet8 and put together in the form of a single collection, being arranged topically under a number of sections (vajjas). The author claims that the stanzas included by him in the present anthology are the best that he could lay his hands on (gAhANaM varakulANi). The word front "according to a definite plan, method or system") used in st. 3 seems to refer to the topical grouping of the stanzas under different sections and to the presentation of the sections under the three broad groups, Dharma, Artha and Kama.3 Unfortunately the names of the authors of the different stanzas are nowhere mentioned either in the MSS of the text or in the commentary of Ratnadeva, Even though we may come to know 1. According to Winternitz ( loc. cit. p. 101 ), Hala was not a mere compiler of an anthology, but a redactor (editor ), who had great enthusiasm and regard for Prakrit poetry and who was also poetically gifted as he has made the selection of the stanzas with great skill and refined taste, and he was responsible for giving to the stanzas collected by him the last poetical form and finish. The author of the VL may be similarly credited with redactorial activity in compiling the present collection. He has taken great pains to make a very good selection out of the in merable Prakrit stanzas available to him and may have given to many of the gathas their peculiar poetical stamp or character. It is clear that he was responsible for composing the prologue (stanzas 1-5) and the epilogue (stanzas 794, 795) and also someof the stanzas in the three introductory sections ( soyAravajjA, gAhAEUR51 and 46755T). 2. vivihakaiviraiyANaM gAhANaM varakulANi ghettaNa / rakSya vajjAlagga vihiNA jayavalahaM nAma // 3. fange 940117 oktoRI a I st. 1. For Private And Personal Use Only

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XXIV VAJJALAGGAM about the names of some of the authors of the stanzas common to the VL and the Gathasaptasat i from the traditional information recorded in the MSS of the text and commentaries of the Gathasaptasati,' that does not add to our knowledge about those authors or their works and hence about the souices of the VL. 1. In the case of Hala's Gathasaptasati we find the names of. the authors mentioned for about 130 out of the first 145 stanzas. in the commentaries of Gamgadhara, Kulanathadeva and Pitambara [ Weber '1881), Introduction, pp. LXII-LXVI ). There are thirteen stanzas in the Vajjalagga which are also met with among the first 145 stanzas of the Gathasaptasati. In the case of 10 out of these 13 common stanzas we have the names of their authors given in the three commentaries mentioned above, as shown below: Vajjalagga Saptasati Name of the author St. No. St. No. 2 2 Not mentioned. 206 119 Salivahana (or Hala). 207 Salivahana (or Hala). 348 Manmatha. 354 Pravararaja. 365 Lampa (Lampata ?). 374 Asadrsa. 425 Gatalajja. 462 Not mentioned. 464 Malloka (or Adivaraha). [Weber (1881), p. LIII, footnote 31 465 Mugdhadhipa (or 909419). 473 Not mentioned. 643 Anuraga. The stanza-index printed in the Kavyamala edition (1933) of Gathasaptasati gives the names of authors (in Prakrit) in the case of as many as 398 out of the 700 stanzas in the collection and the names of 39 authors in the case of the stanzas common to the Vajjalagga and the Gathasaptasati. The editor does not however (Continued on page xxu) 120 For Private And Personal Use Only

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INTRODUCTION XXV We come across a number of stanzas in the VL which have very similar or identical openings, or very similar or identical conclusions', and which therefore appear to have formed homo (Continued from page xxiv). clearly indicate the source on which this information is based. Perhaps it is based on the commentator Bhuyanapala, who according to Winternitz ( loc. cit. p. 102) mentions the names of 384 authors. Additional stanza No.449*1 printed on page 255 refers to a. certain poet called Lila, who is described as "fond a Prakrit" (913981a ), and who is there said to have composed an excellent group of stanzas (acgeet). It is not clear who this poet Lila was. The commentary on the stanza explains Lila by lilayukta and pAiyasIla by prAkRtaniSTha. Does the reference to Lila mean that he was responsible for composing the group of stanzas 446-449 (989 ) 1. (A) Stanzas with identical or very similar openings : (a) 68, 69 a fHBT HT464. (b) 337, 338 37fTUITO PER SAT. (C). 366, 367 : 73 qafe 977 JA. (d) 398-402 : 418 Fra FHC. (e) 410 : at lai FA ATT; 411 : arlo Falfo fazafc. (f) 446-449 : 4 21. (g) 451, 452 : Et feqy. (h) 780, 781 : 2h four fugalu . (B) Stanzas with identical second quarters ; (a) 350. 351 : EME E 240. (b) 404, 405 : his fafaraatifa. (C) Stanzas with identical third quarters : 613, 615, 622,623,624 : 91 H HEEFT. (D) Stanzas with identical third and fourth quarters (i.e.. with identical second halves): (a) 626,629 : 3 faq535 HAT THEN a apreit. (b) 747, 756 : am you are got a UOA # afeglaat. (E) Stanzas with identical or very similar conclusions (i. e. with identical or very similar fourth quarters ): (Continued on page xxoi) For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra xxvi www.kobatirth.org geneous groups even before they were incorporated in the VL, from already existing collections of which they must have formed organic parts, and in which they must have occurred as topically coherent groups. Further, stanzas containing Vocative forms like -suMdari (143), pasayacchi (701), naraNAha (151), nariMda (154), pathiva (155) would appear to have been derived by the author from some contexts where the stanzas in question were among others addressed to some lady or to some king. Laber (loc. cit. p. 4) says that in the case of nine of the stanzas in the VL (viz. 174, 249, 272, 327, 447, 448, 419, 453, and 529), the nouns (viz. ta, Hace8, dat, pie, tarugohi, hiyaya and dhammiya) qualified by adjuncts used in those stanzas are not expressed and have got to be supplied. This shows that these stanzas must have been derived from other collections in which subjects corresponding to the nouns qualified by the adjuncts were under description. This is all that can be said about the sources of the VL. (vii) Stanzas common to the Vajjalagga and (i) the Gathasaptasati, and (ii) Chappannayagahao: According to Laber (loc. cit. p. 36. footnote 1) there are 76 stanzas common to the VL and the Gathasaptasati (including the additional stanzas found in the various recensions other than the Vulgate in Gangadhara's recension and printed by Weber in the 1881 edition on pages 372-508). On carefully going through Weber's edition, I found that one of the stanzas (st. 879 in Weber's edition) agrees with st. 494 in the Vajjalagga only in the second half, the first half being considerably different in the two (Continued from page xxv) (a) 55, 56, 62, 274 : khalANa maggo cciya auvo. (b) 122,125 : narasta dive parAhute. (c) 484, 490 : asaINaM dUsao caMdo. (d) 606, 608-610 : taM haraM namaha. (e) 614, 618,619 : keNa kajjeNa. (f) 678-680 : ThANesu guNA visarhati. (g) 698, 700 kiM teNa jAeNa. (b) 706,707 : kaha kamale ksara na hu kamalA ti ) 772, 773 : tA sara saro si

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INTRRDUCTION Xxvii collections. On the other hand I found six more stanzas common to the two collections, but not noted by Laber. Thus the total number of common stanzas comes to 82, out of which 61 are common between the Vulgate of the VL (as presented by Laber and as printed in the present edition with Ratnadeva's commen. tary) and the Vulgate of the Gathasaptasati (as presented by Weber on pages 1-355 of the 1881 edition), and 21 are common between the Vulgate of the VL and the additional stanzas of the recensions of the Gathasaptasati other than the Vulgate. I give below a list of all these 82 stanzas, the common stanzas not noted by Laber being marked with a star. (VL = Vajjalagga; GSS = Gathasaptasati). VL GSS VL GSS VL GSS VL GSS VL | GSS 2 2 207 120 348 33 429* 220 446 669 17 815 208 598 353 374 430 371 533 555 34 250 212 173 354 45 432 194 556 286 35 319 213 951 361 935 438 178 557 163 52* 283 244 819 362 432 +39 198 607* 455 61 688 251 755 365 46 440 399 611 816 68 217 282 883 374 58 453 202 616 916 80 753 284 720 375 19, 454 401 633 575 95 752 307 671 377 208 457 472 637 311 102 284 308 395 378 206 462 38 643 70 114 282 312 268 381 475 464 36 648 729 140 673 318 278 390 430 465 59 654 563 147 243 319 548 406 361 467 871 658 701 160 812 325 209 412 627 473 9 665* 247 189 820 333 829 413 181 476 197 195* 383 344 746 415* 861 491 877 206 119 347 236 425 57 494 879 1. This stanza has been described as obscure in the English translation and notes. The reading in Weber ( 1881 ) is as follows: jaM tuha kaja taM cia kajja majjha tti jaM sayA bhaNasi / e paqqot 55 fe 918 771 ARA 1186111 Continued on page xxviii For Private And Personal Use Only

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xxviii VAJJALAGGAM The following stanzas are found to be common between the additional stanzaspe inted in the Appendix of the present edition (pp. 216 ff.) and the Gathasaptasati : VL GSS VL GSS 64*3 704 445*1 284*3 884 | 4455 4969 161 223 887 349*3 844 Only partial similarity is noticed in the case of the following, five stanzas : VL GSS | VL GSS 168 292 430 370 242 Continued from page *oit The stanza is addressed by the Nayika to a female messenger who had all along been professing her steadfast loyalty to the Nayika by saying : "your task (cause) is my task, i. e. our interests are identical. I shall always do my best to promote your interests as if they were mine own'. But on this particular occasion, the female messenger who had been sent by the Nayika to appease the offended and indifferent Nayaka and to bring him back to the Nayika, had herself a love.intrigue with the Nayaka. The Nayika therefore says ironically: "It appears that you have today translated your professions into action by actually usurping my place and thus proved the identity of your interests with mine, (in a different sense altogether). You have kept your word !" The wording of the stanza in the Vajjalagga appears to be corrupt, but it must have originally conveyed the same sense as st. 861 in the Gatbasaptasati. For Private And Personal Use Only

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INTRODUCTION xxix The following stanzas are found to be common between the VL and the Chappannayagahao or the Gathakosa edited by Dr. A. N. Upadhye in the Journal of the Oriental Institute, Vol. XI, No. 4, June 1962 pp. 385-402. On page 390 Dr. Upadhye lists 12 stanzas as being common to the two collections. Four more common stanzas were however noticed by me. I give below a list of these common stanzas, those not noticed by Dr. Upadhye being marked with the sign s. Gk = Gathakosa (Chappannayagahao). | VL GK VL GK VL GK 33 181 1287 =*90 748 129 1 $64*2 + Only partial agreement 1497 (viii)Stanzas from the Vajjalagga cited in Alamkara Works: Laber ( loc. cit. p. 4) says: "Because this (ie. Hala's anchoogy) is the oldest and most famous work of this class of poetry which is known to us, it is already cited in Bana ( Harsacarita, Introductory stanza No. 13), and later on several stanzas from it are quoted in Alamkara literature (Weber (1881) pp. XLIII #.). Of the Vajjalagga on the contrary there is no mention anywhere. Composed by a Svetambara Jaina, it appears to have remained confined to this narrow circle ( of Svetambara Jains )." It is true that the VL was not as lucky as the Gatha-saptasati in the matter of being noticed and eulogised by reputed writers like Bana. We do, however, find a number of stanzas from the VL cited in For Private And Personal Use Only

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VAJJALAGGAM Alamkara works like the Dhyanyaloka (Dhy.) of Anandavardhana, the Dhvanyalokalocana (Dhvl.) of Abhinavagupta, the Sarasvati. kanthabharana (SkBh) and the Srmgaraprakasa (SrP) of Bhoja, the Dasarupaka (DR) of Dhananjaya, the Kavyaprakasa (KP) of Mammata, the Kavyanusasana of Hemacar.dra (KH), the Alamkararatnakara (AR) of Sobhakara, the Alamkarasarvasva (AS) of Ruyyaka, the Sahityadarpana (SD) of Visvanatha and the Kavyanusasana of Vagbhata (KV). But in none of these thetorical works are the stanzas designated as having been quoted from the VL. In a good many cases the stanzas are also found in one or another of the various recensions of the Gathasaptasati. (GSS) of Hala and hence it is difficult to say whether they have been quoted from the VL or from the Gathasaptasati or from some other work, Below is given a list of 46 stanzas from the Vajjalagga (VL) found quoted in one or more of the Alamkara-works mentioned above : V L st. Names of Alamkara Works Remarks No. 13 KV. p. 26 Absent in GS$. 22 SkBh. IV. 189 Absent in GSS. 34 AR. st. 514 =GSS. 250. 35 AR. st. 62 =GSS, 319. 178*3 Dhv. III p. 214; DR. IV.34; KH. p.168 = GSS. 966. 1. Dhvanyaloka, Kavyamala Edition, Bombay 1935. Sarasvatikanthabharana, Kavyamala Edition, Bombay 1934. Simgaraprakasa, edited by Josyer, Mysore, 1955. Dasarupaka, Nirnaya Sagar Edition, Bombay, 1941. Kavyaprakasa, Zalakikar's edition, Poona 1921. Kavyanusasana of Hemacandra, Bombay, 1938. Alainkarasar vasva, Nirnaya Sagar Edition, Bombay, 1939. Sahityadarpana, Nirnaya Sagar Edition, Bombay, 1931. Kavyanusasana of Vagbhata, Kavyamala Edition, Bombay, 1894. 2. Vagbhata remarks on this stanza cited by bim as an example of the fault called A4TH-GTE:-27 17 2 HAUEA sandhitapucchaprAyaM na svdte| For Private And Personal Use Only

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INTRODUCTION 212 Dhv. II p. 130, 157; St.P. XII p. 487 =GSS. 173. 213 Dhv. III p. 157; KP.X. (STIT*E1T); KH. p. 63; AR. st. 447. =GSS. 951. 284 SkBh. III.129, V.252; S.P. X p, 401 =GSS. 720. 284*3 KV.' p. 37 =GSS. 884. 313 SkBh. IV.90. 105; S;P. VIII p. 230, X p. 418, 421. Absent in GSS 315 StP. VII p. 236; KP X (anaalfeli); AS. p. 85; KH. p. 368 =GS$. 969. 333 SkBh. V. 262 =GSS. 829. 347 SkBh. V. 328 =GSS, 236. 349*3 AR. st. 513 = GSS. 844. 365 $$P., XX.892 =GSS. 46. 367 AR. st. 260 Absent in GSS. 379 SkBh. V.254; SsP. XXIII. 71 Absent in GSS. 382 AR. st. 317 Absent in GSS 389*4 SkBh. V. 164 Absent in GSS 413 StP. VII. 236 =GSS. 181. 420 StP, XIIJ. 60* =GS$. 168 similarity of construction 425 SkBh. V. 341 -GSS. 57. 430 Skbh. V. 149 Absent in GSS. 432 StP. XIV. 665 =GS$. 194. 438 AS. p. 147; SD.X ( 915317) =GSS. 178. 439 AR. st. 81 = GSS, 198, 1. Vagbhata reads in the last quarter 3 (BFE43?) aan instead of mida Th. He remarks : a fazla aparusaate facetant 241vaMkabhaNiyAi katto ..... // atra asmin vidagdhajanamadhye grAbhe pracchannakAmukaM prati tvayA ratirna kartavyA iti kayAcit kA (cit ) prati niSedhaH kriyate / 2. According to Dr. J. C. Jaina, 91a Sif 971 harif, Vara-. nasi, 1961. p. 722. 3. According to Dr. J. C. Jaina, op.cit. p. 720. 4. According to Dr. J. C. Jaina, op.cit, p. 704. 5. According to Dr. J. C. Jaina, op.cit. p.777. For Private And Personal Use Only

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Xxxii VAJJALAGGAM 440 SkBh. V, 205 =GS$. 399. 454*1 SkBh. III.73; SsP. X. p. 400 =G$$. 161. -464 SkBh. V.437 =GSS. 36. 467 DR. II.15; KH. p. 413 =GSS. 871. -476 Sk Bh. IV. 154, StP. X p. 425; KV. p. 41 -GS. 197. -491 DR. II.29; SFP. VII. p. 247; KH. p. 54. =G55. 877. 494 SkBh. I. 181; StP. IX. p. 355, KH. p. 67; SC. IV. =GSS. 879. 496 Dhv. I. p. 24; KP. V; >>D.I., AR. st. 449: KH. p. 53 =GSS. 669. 496*9 AR. st. 378 =GSS. 887. 538 SkBh. IV. 233; SrP, X. p. 427 Absent in GSS 579 Dhvl, on Dhr. IV.52 Absent in GSS. 590 SkBh. II. 351; SsP. X. p. 384.5 Absent in GSS 607 KP. IV; KH. p. 87. =GSS. 455. 611 KP.V; KH.p. 52. =GSS. 816. 616 SkBh. III. 142; SsP. X p. 395 = GSS. 916. 622 SkBh. II.370; SrP. X p. 387; AR. St,559 Absent in GSS 637 AR. st. 240 =GS$. 311. 643 SkBb. IV.80,V.404; SP. X p. 420 = GS$. 70. 686 SkBh. III.89, SrP. 3984 Absent in GSS. 733 SkBh. IV.935 Absent in GSS. 1. Vagbhata cites this stanza as an example of age19mETC. 2. Agreement in respect of second half only. 3. Both these works quote a Sanskrit paraphrase of the :stanza in question as follows: kuzalaM rAdhe sukhito'si kaMsa kaMsaH ka nu sA raadhaa| iti pArIprativacanairSilakSahAso harirjayati / The metre is faulty in the second quarter and the sense of qifingaga: is obscure. 4. Only partial agreement with VL 686. 5. The SkBh. quotes an amplified Sanskrit paraphrase of the stanza in question, in the Sardulavikridita metre as follows: ki jAto'si catuppathe yadi dhananchAyo'si kiM chAyayA saMpannaH phalito'si kiM yadi phalaiH pUrNo'si ki sntH| he savRkSa sahasva saMprati zikhAzAbAzatAkarSaNakSobhonmoTanabhaJjanAni janataH svaireva daveSTitaH / / For Private And Personal Use Only

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INTRODUCTION Acharya Shri Kailassagarsuri Gyanmandir xxxiii (ix) The Language of the Vajjalagga : According to Laber (loc. cit. p. 9) the language of the VL is essentially Jaina Maharastri, a name given by Hermann Jacobi (Kalpasutra, p. 17; Ausg. Erz. p. XI f.) to that particular form of Maharastri Prakrit which was used by the Svetambara Jainas in their non-canonical prose and metrical works. According to Dr. Ghatage (Kahanaya-tigam, Introduction, p. 63), it presents to us, along with the Prakrit stories preserved in Devendra's commentary on the Uttaradhyana-sutra, the latest form of Jaina Maharastri' of which the various Nijjuttis (old metrical comThe only traits of Jaina Maharastri that we come across in the VL are the following: 1 1. *-- (i) Preponderance of (HS. VIII.1.180). The vowel or remaining behind after the elision of the postvocalic,,,,,,,, and attracts to itself a lightly (JIEJIIHC) as a hiatus-filler. See Pischel, PG SS 137 (p. 137). occurs mostly after a preceding for, but frequently also after a preceding 3, 3, 4 or. This phenomenon is peculiar to Ardhamagadhi and Jaina Maharastri and is absent in Maharastri works like gAthAsaptazatI and setubandha. pronounced (ii) Change of non-initial and intervocalic to and retention of initial and of forming part of a conjunct consonant other than 3,, . See Pisehel, P.G. SS 224 (p. 161). (iii) Change of initial and postvocalic to (rather than to as in Maharastri). E.g. (1), avisesanaya (141), guNannuo ( 470 ), pannatta (prazapta ) ( 512, 518 ), arasanna (533), (764). For Private And Personal Use Only chappannaya (281), bIsanna (visaMza) (iv) Use of the expressions a (9, 17, 128, 456, 668), yANimo (32, 40, 162, 331, 405, 614, 747, 756, and na yANasi (508, 533, 712). These expressions occur frequently in Jaina Mahatastri. The has been effected here on the assumption that is a medial and not an initial sound. See Pischel, PG SS 170 (p. 127). According to Pischel becomes a proclitic word here and is looked upon as the first member of a compound. Consequently in some printed editions of Jaina Maharastri works these expressions are printed with a hyphen between and the following verbal form. In the gAthAsaptazatI we get the expressions Na bhaNAmi, Na ANasi, Na ANai Na ANimo and Na ANaMti, without the yazruti. V.L. 3

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Xxxiv VAJJALAGGAM mentaries on Svetambara canonical works), Paumacariya and Vasudevahindi represent the oldest or archaic phase and the Samaraiccakaha of Haribhadra represents the classical stage. It shows, however, a number of traits peculiar to Apabhramsa, a fact which did not escape the notice of the commentator Ratnadeva, who says in the course of his comment on st. 75, regarding what he considers to be the use of the neuter word rayana (=raina) in the masculine gender ( rayana, Nominative plural form) : ayaM granthaH prAyeNApabhraMzabhASAnusArI / ata evApabhraMzabhASAyAM kacit napuMsake'pi puMsvam / In his commentary on st. 131, while accounting for the Genitive singular form haraha, Ratnadeva says : atra haraha iti apabhraMze SaSThyAH sthAne Pa ETL, implying thereby that the VL is under the influence of Apabhramsa. Apart from these two places Ratnadeva nowhere makes any mention of Apabhramsa influence on the language of the VL. There are, however, quite a number of places in this anthology where we see unmistakably the influence of Apabhramsa. We may therefore very well describe the language of the VL as Jaina Maharastri with a mixture of a good many Apabhramsa traits. Jacobi (Bhavisattakaha, Introduction, p. 61* says that Apabhramba has exercised on the language of the VL a far greater influence than on the language of Paumacariya, and this shows that the VL as a whole represents a later phase than the Paumacariya in the development of the Prakrit language. According to Dr. Ghatage (loc. cit. p. 63), the influence of Apabhram. sa on the language of the VL"originates from the spoken languages (in all probability the mother-tongues of the writers)" which were closely related to Apabhramsa, and also from "the literary Apabhramba, with which the writers were thoroughly acquainted "l 1. Even Hemacandra scems to have noticed this tendency of the later phases of the Prakrit language to incorporate occasionally Apabhramba traits. Under HS. VIII.4.447 (79448) he says : prAkRtAdibhASAlakSaNAnAM yatyayazca bhavati, which provides among other things for the occasional incorporation of Apabhramsa traits in Prakrit. For Private And Personal Use Only

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INTRODUCTION XXXV Peculiarities of the Language of the Vajjalagga: I Phoaological : (A) Vowels The shortening of long vowels and the lengthening of short vowels (for metrical or other reasons) is already recognised by Hemacandra for Maharastri, in the following 17 sutras of his Prakrit grammar: VIII.1.4; VIII.1.27; VIII.1.67; VIII.1.70; VIII.1.8t; VIII.1.101 ; VIII.1.121; VIII.1.146; VIII.1.160; VIII. 3.8; VIII.3.21, VIII.3.29; VIII.3.94; VIII.1.43; VIII.1.44 VIII.1.85; VIII.1.116. The following two sutras primarily occurring in the section on Apabhramsa in Hemacandra's Prakrit grammar are found occasionally to be holding good in the case of Mabarastri also according to HS. VIII.4.447 (47497 Ilgiaurai 324424 Heft 1) (1) VIII.4.410 and (2) VIII.4.411, We find in the VL examples of all these sutras. Only those cases which are not covered by the sutras given above are mentioned below :(1) Shortening of long vowels, for metrical or other reasons : (i) Final 31, , and 5 of Nominative singular forms of feminine 31, & and 5 stems : Pfft = Fergal (366); aut (EET) (589); HATEG 39-( = 'HTET(256), #affo ( = farfuit) (317); ig (= * (337). (ii) Final 371 of Nominative plural forms of masculine 37 stems : 374 ( = 3791) (128). (iii) Final e of No minative singular forms of masculine stems 45 ( = ") (208). (iv) Final 8 of vocative singular forms of feminine 317 stems (into 3):( = 34353) (296); 5 ( = 50) (352): yras (=r7g) 474 (v) Final 8 of locative singular forms of masculine 34 stems and of verbal forms (Atmanepada Present first person singular' (into 7) 05958 (='ya) (204); 4f2 ( = BELFAR) afara (264); per nigru (=nillef&) (794); q&a feq4 (= ffat) (377); 37 ferm (= 877 1784) (393); in faan ( = sinot f97a) (495); opfat (= faq) (499);TEMAT fear(=g81790 1894) (517);# (= H2) (244). (vi) Final sit of Nominative singular forms of masculine 34 stems (into 31): alam sa (=gq ax560). For Private And Personal Use Only

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xxxvi VAJJALAGGAM (vii) Nasalised final vowels of indeclinable adverbs ty dropping the nasal element : fata (Laber's reading) ( = faza) (267); dIha (= doha) (673); avassa (= avassa) (690). (2) Lengthening of short vowels, for metrical reasons : (i Medial or final a, i or u : sAhijjaI (= sahijjai) bhaDeNa (177):. suhANa sayakhANo ( sayakhaNI) (341, 782); degsArisA (= sarisA) (561, 577); gharAgharaM ' = gharaghara) (701); nirAvarAho (= niravarAho) (732); niyaTTaI (=niyAI) (360); DahaI ( = Dahai) (385); vIvAha ( = vivAha) (492); vIsano (= visaMzaH) (764). (ii) Medial and final vowels, by nasalisation : sarisaMtarisA (= sarisasarisA) (275); ajja ( = ajja) (377,513), ihaM ( ih) (735). (ii) Final vowel of the first member of a compound by duplication of the initial consonant of the following member: adhyuva (= apuvva) (7); kuppADhaya ( = kupADhaya) (16*2); kullehaya (= kulehaya) (16*2) asageNa (asaNa) (346. 347); kummuhutta (= kumuhutte) (380); attatta ( = anatta) (399); sabbhAva ( = sabhAva = khabhAva) (532, 669); pammukko ( = pamuko) (585); marudesa. (=marudesa) (734) etc. I. Phonological : (B) Consonants: i) Insertion of 4 or 4, and to fill up the hiatus caused by the elision of an intervocalic consonant, or between the final' vowel of a word and the initial vowel or consonart of the following word: jujjhamAbhiDie (204) [ = degjuza ( = "jujjhe) AbhiDie]. ekke kamavaiveDhiadeg (429) (= ekakeka-vaiveTiadeg. niraMdhalehi (593) (= ni-aMdhalehi dhiratha (7001 (= dhiatthu) (found in Pali and Ardhan tigadti also); Avai (67) ( = Aai = AyAti, according to Ratnadeva); Avae (769) (= Aae = AyAte), Avihii (784) Aidi. suhaba (365) (= suhama); uvahi (748, 751762 etc.) ( = uhi) (58).! (ii)Change of m to c as in Apabbramsa: gAmAragamAra >gavAra (15) (iii) Change of medial v to ya. saha cceya (= taha cceva) (197 etc.); neya (= neva) (273,279 etc.): taheya (= taheva) (383). 1. See Jacobi, Bhavisattakahi, Introduction p. 24*-25*. For Private And Personal Use Only

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INTRODUCTION Xxxvii (iii) Change of medial 2 to 4: #4T ( = 491 = 3196) (62), HS.VIII.1.258); fargas =(for = a) (109); -() (290, 321,324, 352 etc.).' (iv) Hardening of into as in Apabhramsa, in the case of the root 797., : arrafa (Reading in Mss B and C)(= farurat) (123); 719 * (Laber's reading) ( = 575) (334); Avoit to @ 793 (Laber's reading) i = 1575) (336); para a cafe (Laber's reading ( = 5518a 17 ) (549, 550). HI 772 (Laber's reading) ( = AT TEF) (641). (v) Simplification of conjuncts : Flat ( = FIRE) (54, 275, 331 etc.) HS. VIII. 4,388. ( = 27 = gra) (560); 291 (=aal = 2zai) (562 etc.) (vi) Simplification of conjuncts metri causa : Fu ( = HBC = #T) (73), (HS. VIII.2.207); fae* ( = faeza) (116); G5EUR 1 = 774E) (385); 899 (= gas) (653); AHE (=H96) (712, :714); fagnaEAM) (575); faefhen) ( = fagligen (728); fag Foto (= FARFAUTY (729); #39 ( = 19*) 1775, 785); afta ( =*fes) (788). II. Morphological : (A) Declension : (i) Deinflection of nominal foima zaluthafaa): Though it is true that the deinflection of nominal forms whenever it occurs in the VL is, in most cases, due to metrical .considerations, it is a clear indication of the influence of Apabhramsa on the language of the VL. Even in Ardhamagadhi we come across sporadic instances of ceinficcied nomiral loims. In Apabhramsa, according to Hemacanara (VIII.4.344, 345), the terminations of the Nominative, Accusative and Genitive singuJar and plural are often dropped. 1. See Jacobi, op. cit. p. 62*; Pischel, PG $ 261 (p. 181). 2. See Jacobi, op. cit. p. 30*. 3. According to Pischel, FG $ 206 (p. 148) farat stands for f* (froin -- to rub), c being changed to according to HS. VIII.1.186. Pischel says that fasion would yield the form nem in Prakrit. See, howrver, 7i4gato in st. 768. For Private And Personal Use Only

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xxxvili VAJJALAGGAM I give below only a few examples of deinflected nomina forms for each of the different nominal cases occurring in the Vajjalagga : (a) Nominative:___maljhaM paI (= paI) koyaMDo (208); jaha caMcu (= caMcU ) kIrarasa (337); suyaNasamAgama (= degsamAgamo) vaggI (655); daMDo taha ciya hiya (= Thio) (683);jaha sakkhara (= sabakharo) tulaI khalI (769); kaDilamha paDibhAi ( = kaDilaM amha paDibhAi) (788); jaM na diTTa (= di) paJcakkhaM (90*7); unnaya (- unnayA) nIyA (128). (b) Accusative :-- jA jA DAlA ( =jaM jaM DAlaM) laMbaI (124) (Laber's reading); sevA ( = seva) suhaM kuNau (160); puhavI (Laber's reading .( = pahavi) niei (198); (Cf. st.. 485, puhavI = puhavi, Laber's reading). dasiyA ( = dasiya) vi samIhae caMdo (268); umbheu aMguThI (Laber's reading)( = aMgurvi) (463): masi ( = masi) maliUNa na yANasi (508); eNhi virahAvatthA (= virahAvatthaM) puNo vahaMtI (545) (Laber's reading); annassa dei dichI (Laber's reading) (diS)i (577). appA ( = apaM) paraM na yANasi (712) (Laber's reading); pecchaha gaMbhIrimA ( = gaMbhIrima) tassa (751); appA (= appa) deteNa (758). jaha sakkhara tulai khakI (= khali) (769). (c) Instrumental : gayavaI ' = gayavaIe) bhaNiyaM (373); kajala (= kajaleNa) bhariUNa do vi hatthAI (490); AsaMti saMgamAsA (= saMgamAsAe) (726); jIse gimhapivAsA (= gimhapivAsAe) valaMti (763). (d) Locative:jaha bIyadiyaha (=bIyadiyahe) savilakkhalakkhie. (3.5); aMcala ( = aMcale) gahilo ya kuSpase kosa (369); akAla ( = akAle) ghaNabhaivaM kuNai (400); patthAve goTTiThiya (= goddiSTie) (794). In the case of the second and third passages it is also possible to regard the deinflected word as forming a compourd with the following word. (ii) Occasional use of declensional forms as in Apabhrarisa (a) Nominative and Accusative singular forms of masculine and neuter a stems, ending in u (HS. VIII.4.331 : syamorasyot ) : sUlAdinnu (= sUlAdino) va (50); murau (= murao) va (52); vANu (= bANo) vka (53); ju (- jo) (234); puDu (purDa) (479,793); maNudiNu (= aNuviNa) (772). For Private And Personal Use Only

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INTRODUCTION Xxxix (b) Instrumental singular forms of masculine and neuter * stems, ending in (instead of ) (HS. VIII.4.333 : ef and HS. VIII.4.342 : opet grad): gra(r) (= hom) ga grut RAFT* (= a) (699); farade ( = Fale Ada) (729); Flacartais (651), 594575 (765) and dau TGIEMAATISSOT (768) must also be regarded as Instrumental singular forms with the nasal element dropped, though even the Locative case would yield the same sense (cause or reason) (Afafel aan). (c) The instrumental plural form of an 3 stem once ends in ale (instead of fa) (HS.VIII.4.335: Pri): alfefeafe (=alfefiacle) (764). (d) The Ablative singular form of an 2 stem once ends in (instsad of at or 312): Fiat Sfine (flat) faigta (210). HA. VIII.4.336 (Samb) enjoins and 3 as Ablative singular terminations. We get the form oila (instead of it or FE) by changing the final 8 or 3 into 3, according to HS. VIII. 4.329(appuii tati: artsnaat). (e) The Genitive singular form of an 34 stem occurs twice ending in 3 (instead of 79); 3693786 BTE ( = BETA) PR (131):98 han att ( = 5TH) fasta) (756). According to HS.VIII.4.338, 5, i and are the Genitive singular terminations for a stems in Apabhramba. We get the form 68 (instead of ETEI), by changing the final at into 89, according to H$. VIII.4.329 (see above). In the Sanatkumarcarita also we get Genitive singular forms ending in. (Jacobi, Sanatkumaracarita, Introduction, p. 12, Grammatik, $16). (f) The Nominative singular form of the pronoun pat (=gaa), feminine gender, twice occurs as $(instead of GAI) (H$. VIII.4.362 : 968: sljela sa BRI 05): Faq OR ( = EA1) 92EUR...gquite 98 ( = BEI) 99EUR (39). (g) The Instrumental singular form of the second person pronoun yo once occurs as 4F (instead of 8) (HS. VIII.4.370 : zaal of RIP) : se ai alte antea 98 ( = 76) feridot (190). For Private And Personal Use Only

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VAJJALAGGAN (h) The Genitive plural form of the pronoun (=aa) twice ends in ST (instead of eft or au) (HS. VIII.4 339 : ATE) :1 are (=alvi) fate quaat (31); at (= eti) fat effAKE (93). (i) The Locative singular form of the pronoun a (=) once ends in fe (instead of f#A) (HS. VIII.4.357: cc): gan aig (=afia) fa tires (47). (1) The Locative singular form of the second person pronoun 947 once occurs as 98 (instead of az) (HS. VIII.4.370, see above) 99 (= k) s (764). In the case of this form 98 (Instrumental and Locative singular), the weak nasalisation provided for by Hemacandra has been done away with in the VL. II. Morphological : (B) Conjugation: Tense and Mood forms: (i) Present second person singular forms of verbs ending in fe (instead of fA) (HS. VIII.4.383). 38165 lao hi afer (Labers' read. ing) (= a) (296); HES a 429 [Laber's reading (afe = f)] (491). This reading may have been the result of joining the originally separate words madu (= mama) and ehi (= esi,, mahu being the Genitive singular form as in Apabhramsa (HS. VIII.4.379) from the first person pronoun HX [cf. 96 (Laber's reading) ( = ) desteagt (st. 216)] and pfe being the present second person singular form, as in Apabhramba, from the root 5 (311 +), to come. 949 afstedt foafe (Laber's reading) ( = fqufa) 98 (545). (ii) The Present third person plural form of a verb twice ends in fe (instead of fert) as in Apabhramsa (HS. VIII.4.384): Ellafat a contine ( = ) (549, 550). (iii) The Imperative second person singular forms of verbs sometimes end in or 3 as in Apabhramsa (HS. VIII.4.387.) pfcafe aft ( = or pica4 (640); HT 4* (= FITF ARTI) Ar fer bhaNatiyAha (320). In maru maru, mA has been shortened into ma. mAra is Imperative second person singular as in Maharastri (HS. VIII.3. 175). (iv) The Imperative third person singular form of a verb once ends in I (instead of 3). (According to HS. VIII.4.384, I is the Imperative second person plural termination): 4G (Laber's reading) (=43) 3 RURAT (234). For Private And Personal Use Only

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INTRODUCTION (v) The Apabhramsa form klas (Future third person singular from the root ) (HS. VIII.4.388) is found used frequently instead of stone (54, 275, 331, 637 etc.). II. Morphological : (C) Primary Derivatives : (a) Gerund (Absolutive) forms sometimes end in 2, fa and sa (instead of I, 3, 101) as in Apabhramsa (HS. VIII.4, 439, 440) : ATA (205); sifa (234); Fariq@ (343); cael (410); gara (475) HAR (487). According to Pischel (PG, $588,p. 378) we come across forms dike saa, tzara, fauna, aifa, Fra etc. in Jaina Maharastri. (b) Use of radical forms as pist participles:Voetz (319) : past participle gate (=TT4) (24, 28); V4(E FI) (163): past participle net ( = f*") (182, 183), 999 (=5774f254) (27). Vge (v +97) (238) : p. p. lacus (= Pacyfesa) (210). Jeg (= giganca (617). Vataz ( = ) : p. p. ataz (=a4177) (249); 909 ( = 9) (455): p. p. scq (afiqa) (455); VAE ( V T) (112, 487, 495 etc.) : p. p. 142 ( = 13a) (345); VF (= V ) (450, 496*13) : p.p. ( = :134) (349*4, 793); VOE (= VE) (327) : p. p. JI (=124) (358); V3* ( = V 517; (500, 524): p. p. 34 (=faha) (681). II. Morphological: (D) Secondary Derivatives : (i) Plconastic use of the Taddhita suffix & as in Aprbhramsa (HS. VIII.4.429): al file caget (613, 615, 622-624). (ii) Formation of an abstract noun with the Taddhita suffix , not mentioned by Hemacandra. Cf. Sanskrit words like argits -Angi etc. : Apa lagu ini teri (789), (iii) Formation of Denominatives from past participles : 94 (219) from the Denominative root 4 made from the past paticiple (= ). 989 (717) from the Denominative root 4 made from the past participle ( 367). For Private And Personal Use Only

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xlii VAJJALAGGAM III, Lexical: (i) Desya or provincial (i.e. regional) words have been mentioned by the author in st. 28 as one of the characteristics of Prakrit poetry. In the VL we find a number of Desya or Desi words (including Dhatvadesas) most of which are included in the Glossary of select words printed at the end of the present edition. Most of these Desi words are found recorded in Dhanapala's Paiyalacchinamamala, Hemacandra's Desinamamala and in the Dhatvadesa section (HS. VIII.4.1-259) and other parts of his Prakrit Grammar. There are however some Desya words (including Dhatvadesas), which are used in the VL, but are not found recorded in any of the works mentioned ahove. For example : Nouns: Elsen (277); $T (327); GET (559, 31*7, 284* 2); GET (251); 7 (318*1); Team (395): 716971 (445); ETT (51), 47781 (635); qet2 ( = 497) (24,28); 4%B4EA (561); 27 (689); 89 (206, 207); $9969 (15, 16*1); 9H (636); ATS (492); Eco (696); 414 (263*2); aan ( = yfiraifty ) (482); 7 (or 41) (181). Dhatvadesas : 319 (304, 312*4); EET (285); 91 (to speak) (81); 534753# (431, 373*1, 496*10); ss (718);=13 (300*2); 9095 (327); $9 (611); 6 (509); CE (625): 47 (295); 974747, 4TET (109, 136, 235, 445*3); 87971 (389*6); 4717(= a) (319); 6+ (520); Fuga (633); 1957 (240); Rui (792); Page #44
INTRODUCTION xliii (iii) Use of Absolutive forms in the sense of Infinitive forms ( see Jacobi, Bhavisattakaba, Introd. pp. 42*, 60* and 61* ! a fost ( = 9fe3 (31), fe:1 (= sifqi) (272), ff.3.0 ( = ARS) (508), 4770 (=215) (677), gfism (=fi) (677). The use of Infinitive forms in the ser,se of Absolutive forms is met with with in Ardhamagadhi and has been recognised by Hemacandra (HS. VIII.2. 146). See VL 225, 261, 415, 503 etc.. Hemacandra does not however anyateje er join the use of Absolutive forms in the sense of Infinitive forms in the case of Mabarastri Prakrit. The origin of this peculiar usage is to be found in Apabhramsa in which, as Pischel says (FG $588, p. 398) the Absolutive is used in the sense of the Infinitive. According to Hemacandra (HS. VIII.4.441), the Infinitive forms in Afabhramba are made by adding the terminations yfiq, gfequ, tfi, tao, evaM, aNa, aNaha and aNahiM. Now the first four of these are really Absolutive teiminations (HS. VIII. 4.439,44C). From this it follows that in Apabhramsa Absolutive forms endirg in etery afiqy, a, vao can be used in the sense of Infinitive forms. The use of Absolutive forms in the ser.se of Infinitive forms met with in the VL is thus clearly due to the influence of Apabhramba. Dr. A. M. Ghatage (Katanayatiga m, Introd. p. 62) regards this usage as due to confusion berseon Infinitive ard Gerundial forms and as a feature of the older stage of Jaira Mataraetji (iv) Use of Active voice forms of verbs in a Passive sense : Fa entge a afei a ata 9771EURATI (= Hitz) (121): 743aafarfagre o que favg ( = faf0572) (205); agelastagad aromani a HETE ( = #FITIGE) (241); reiftaru faa faafix aeqila Park (= fafzug) (406). 32799 EUR TT ( = EfeSSE) Flacaula (Later's reading) (666). In the case of the first, second and fourth passages Ratnadevas paraphrases the verbal forms taraI, kiNai and vIsarai by tIryate, krIyate and Partia respectively. But in the case of the third passage he paraphrases na vIsarai by na vismarati (ko vi jaNo to be understood as the subject ). For Private And Personal Use Only

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xliv VAJJALAGGAM (v) Use of Passive or Impersonal verbal forms in an active "Sense : Efesy (133); fomia (364, 413, 414, 555); HUGATE (415); 85718 (513). These are all Imperative second person singular forms from the Passive bases of the roots 77, 509,07 and respectively. The Passive base is made in Prakrit by adding a (59) or $537 to a root according to HS. VIII.3.160. Pischel ( PG. $ 550, p. 376) deals with this peculiar use of the passive voice in the sense of the active voice and cites examples from Hala's Gathasaptasati. Weber calls this usage by the name Deponens (or Deponentia ), which is given in Latin ard Greek to cases where Passive voice forms of verbs give up their passive meanings and assume active senses. Hemacandra seems to have taken cognisance of this peculiar usage in Prakrit in his Sutra VIII.3.198 (922 atatal), according to which w or 181 can be inserted as an all-purpose intermediate element teineen a vowel-ending root and its proper temporal or modal termination and also as a termination by itself, in the sense of the Present, Future, Potential, Imperative, Benedictive etc. with a non-passive .e. active meaning. (vi) Use of the Present Active Participle as an action-denoting noun (nomen actionis). In Sanskrit and Prakrit we come acioss several cases where Past Participles and Potential Participles are used as action nouns. (Cf. Panini III.3.114 aga uue #1: and III. 3.113 chegar ao ). But the use of the Present Participle as an action-noun is not met with in Sanskrit or Prakrit so far as I know. In the VL, however, we come across one instarce alere a Present Participle is used as an action noun : asaNeNa bhaisaNeNa diDhe 3712idt (= 30||aut) (346). (x) The Threefold Subject-matter of the Vajjalagga : The author states in st. 1 that the subhasitas included by him in the anthology are paistaa94, i.e. concerned with the three goals or objects of human life, viz. Dhai ma (morality or righteousness), Artha (worldly success) and Kama (pursuit and enjoyment of worldly pleasures), the fourth goal of human life, viz. Moksa ( liberation of the soul from the endless chain of birth For Private And Personal Use Only

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INTRODUCTION Acharya Shri Kailassagarsuri Gyanmandir xlv. and death) being outside the scope of the anthology. If we examine carefully the contents of the VL, we see that the author has paid attention to these three objects of human life in selecting the stanzas and arranging them in the form of Vajjas. The commentator Ratnadeva, however, says in the course of hisremarks on the first stanza, that the author has compiled the present collection of Prakrit gathas for the benefit of ordinary people, who are ignorant of Sanskrit (f) and yet have a fascination for erotic matters ( a ). Thus, according to Ratnadeva, the subject-matter of the VL, is primarily or mainly concerned with Kama or enjoyment of carnal pleasures. Laber's remark (loc. cit. p. 7), on which apparently Winternitz History of Indian Literature, Vol. III. p. 156) relies, that two thirds of the VL is concerned with Kama, seems to have been based on Ratnadeva's judgement about the contents of the VL. But it seems that this view involves an overstatement of the facts of the case. It is true that in Hala's Gathasaptasati the main emphasis is on Kama, and we find there a large number of stanzas with an expressed or implied erotic purport. But the situation is different in the case of the VL, which maintains a balance between Artha and Kama, while Dharma occupies a subordinate position, as will be clear from the analysis attempted below. For Private And Personal Use Only The three opening sections ( sIyAra, gAhA and kava) in the VL (with a total of 26 stanzas) are of an introductory nature and cannot be classified as dealing either with Dharma, Artha or Kama. Further there are four sections (67 giraha, 6 saraya, 70 hemaMta, and 71 fefer), with a total of 10 stanzas), which are of a purely descriptive nature and cannot be included under Dharma, Artha or Kama. The same is true of the prologue ( 5 stanzas) and the epilogue (2 stanzas). Leaving all these seven sections and fortythree stanzas out of account, we have 88 sections and 752 stanzas as the real corpus of the VL. The foot-note will show how the 88 sections and 752 stanzas are distributed over the three goals.

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xlvi VAJJALAGGAM Dharma, Artha and Kama.' Out of the 88 sections and 752 *stanzas in the proper corpus of the VL, seven sections ( 63 stanzas ) are concerned with Dharma or morality, forty-seven "sections (347 stanzas) are concerned with Artha or wordly success and thirty-four sections ( 342 stanzas ) are concerned with Kama or erotic matters. The percentage of stanzas is 8.38 for Dharma, 1. Sections dealing with Dharma : 4 sajjaNa, 6 mitta, 7 neha, 48 sughariNI, 49 saI, 72 jarA, 78 gugasalAhA. Seven sections, sixty-three stanzas. Sections dealing with Artha : 5 dujaNa,8 nII, 9 dhIra, 10 sAhasa, 11 diva , 12 vihi, 13 dINa, 14 dAridda, 15 paDu, 16 sevaya, 17 suhaDa, 18 dhavala, 19 vijha, 20 gaya, 21 sIha, 22 vAha, 23 hariga, 24 karaha, 25 mAlaI, 26 iMdiMdira, 27 surataruvisesa, 28 haMsa, 29 caMda, 30 chailla, 31 paMcama, 60 kiviNa, 73 mahilA, 74 puSvakayakamma, 75 ThAga, 76 guNa, 77 guNaNiMdA, 79 purisaNiMdA, 80 kamala, 81 kamalaNiMdA, 82 haMsa. mANasa, 83 cakavAya, 84 cadaNa, 85 vaDa, 86 tAla, 87 palAsa, 88 vaDavANala, 89 rayaNAyara 90 samudAgadA, 91 suvaNNa, 92 Aicca, 93 dIvaya, 95 dosiya. Forty-seven sections, 347 stanzas. __Sections dealing with Kama: 32 nayaNa, 33, thaNa, 34 lAvaNa, 35 suraya, 36 pemma. 37 mANa, 33 parasiya, 39 viraha, 40 bhaNaMga, 41 purisulAva 42 piyANurAya, 43 dUI, 44 oluggAviyA, 45 paMthiya, 46 dhanna, 47 hiyayasaMvaraNa, 50 asaI, 51 joisiya, 52, lehaya, 53 vijja, 54 dhammiya, 55 jaMtiya, 56 musala, .57 bAlAsaMvaraNa; 58 kuTTiNIsikkhAvaNa, 59 vesA, 61 udya; 62 kAha, 63 rudda, 64 hiyAlI, 65 sasaya, 66 vasaMta, 68 pAusa, 94 piyollAva. Thirty-four sections : 342 : stanzas. Even in the case of some sections primarily concerned with Artha, such as vijha, gaya, vAha, karaha, mAlaI, iMdidira, surataruvisesa, haMsa and paMcama, there are a good many (about 44) stanzas suggestive of the erotic relations between men and women. On the other hand in the case of some sections primarily connected with Kama, such as pemma, mANa, pavasiya, viraha, aNaMga, purisulAva, piyANurAya, duI moluggAviyA, paMthiya, dhana, hiyayasaMvaraNa, asaI, bAlAsaMvaraNa, kuTTiNIsimkhAvaNa, vesA, kaNha, ruha, hiyAlI, vasaMta and pAusa, there are a good many stanzas that are non-erotic. Both these kinds of stanzas would cancel each other, and the nett proportion of stanzas connected with Artha and of those connected with Kama would remain roughly the same, viz. 46 and 45 respectively. For Private And Personal Use Only

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INTRODUCTION xlvli 46.14 for Artha and 45-48 for Kama. We can therefore say that while Artha and Kama are given almost equal importance, Dharma occupies a considerably subordinate position. Acharya Shri Kailassagarsuri Gyanmandir A good many of the sections, dealing primarily with Dharma Artha or Kama, also contain stanzas concerned with general Niti (worldly wisdom). Amongst the secrions dealing with Kama, we get a group of seven consecutive sections (50-6) and section 61, most of the stanzas in which are full of obscene thoughts. These eight sections may be called the pornographic core of the entire collection. In the whole of the VL ('ncluding the eight sections mentioned just now ), we get a total of about 75 stanzas which may be said to be directly or suggestively descriptive of the sexual act or its accessories, antecedents, concomitants or consequents, and which may therefore be regarded as obscenc or indecent (). But there is one thing to be noted about these stanzas that the sense connected with sexual matters is in most cases suggested and not directly expressed.' Even in the case of Sanskrit anthologies like the subhASitAvali of vallabhadeva, the subhASitaratnakoza of vidyAkara and the more modern subhASitaratnabhANDAgAra, we come across sections dealing with erotic miters such as suvatizarIrAvayava, virahiNIavasthA, virahiNIpralApa, dUtIvacana, anunaya, jalakeli, pAnakeli, suratakrIDA, viparItarata asatI etc. The Vajjalagga seems to have followed the same pattern. 1. In spite of the large number of erotic stanaas in the Gathasaptasati, Bana characterises that work as in st. 13 of his introduction to the Harsacarita. means "not vulgar" Bana means to say that the stanzas in the Gathasaptasati are not boorish or gross, but are highly refined, the erotic sense being always very delicately conveyed by suggestion. This is true of the VL also. Dandin says in his Kavyadarsa (1.62-64) that an erotic idea if conveyed indirectly by suggestion is saved from vulgarity. Expressing an erotic idea directly is vulgar, but conveying it indirectly by suggestion is a sign of highly refined taste and culture. ( kAmaM sarvo'pyalaGkAro rasamatheM niSiJcati / tathApyagrAmyataivainaM bhAraM vahati bhUyasA || kanye kAmayamAnaM mAM na tvaM kAmayase katham / iti grAmyo'yamarthatmA vairasyAya prakalpate // kAmaM kandarpacANDAlo mayi vAmAkSi nirdayaH / tvayi nirmatsaro diSTayetyagrAmyortho - rasa vihaH TI) For Private And Personal Use Only

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xlviii VAJJALAGGAM (xi) The Literary Form and Merit of the Vajjalagga : Although the VL is a collection of stanzas arranged under different sections, each of the stanzas is an independent entity complete in itself, presenting forcefully and with epigrammatic terseness, within four short lines, a complete idea or situation in its most salient details, independently of the preceding or following stanzas. Such stanzas are called muktakas (isolates) in Sanskrit. Hala's Gathasaptasati is also a collection of such isolates, not however topically grouped (inder different sec. tions. All the stanzas in the VL are without exception gathus i.e. quatrains composed in the Arya metre, with 12, 18, 12 and 15 (sometimes 18) mitras in the four quarters respectively. Arya (also called guthu ) is the special metre used in all Prakrit lyrical poetry and it appears to have primarily belonged to Prakrit poetry and to have been borrowed later on by Sanskrit ( Jacobis ZDMG Vol. 40, 1886, p. 336 ff.) The introductory stanzas of the VL (1-31 ) give us an idea about the author's views on the nature, composition: recitation: and appreciation of poetry. Prakrit poetry literature ( out of which the VL has been derived, is according to the author, essentially secular and predominantly erotic' ( ATHT, st. 29), 1. The commentator Ratnadeva says in his introductory remarks on st. 1, that the masses are erotic-inded (Taifu 39799t92), and hence the compiler, though well-versed in Sanskrit, prepared the present anthology of Prakrit stanzas. The remark of the commentator lends support to the view that (secular) Prakrit poetry was predominantly erotic. Govardhana (12th. century A.D.), author of the Aryasaptasati in Sanskrit, also says in st. 52, that he has carried over "by force (a) into Sanskrit the (erotic) muse, which till then had found its expression only in Prakrit" : vANI prAkRtasamucitarasA balenaiva saMskRtaM niitaa| nimnaanuruupniir| kalindakanyeva gaganatalam / / It must, however, not be forgotten that we have in Sanskrit two important erotic poems, viz. the Srmgarasa taka of Bhartphari and the Amaru-sataka of the poet Amaru, both of them considerably earlier than Govardhana. For Private And Personal Use Only

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INTRODUCTION xlix chough other sentiments like the mirthful, the pathetic, the heroic, the marvellous etc., are not absent in it. Prakrit stanzas have varied emotional appeal (2atmad, st. 10). Because it is composed in the language commonly spoken by the masses' and because of its erotic nature and secular character, Prakrit poetry yields a fund of delight to its readers and listeners. That is why Prakrit poetry is styeld as amata (nectar) in st. 2. Because of the erotic nature of Prakrit poetry its knowledge is said to be a sine que non for one why professes to talk about erotic matters (sc. 2) and for the full appreciation of the coquettish blandishments of beautiful young women (st. 9). Some of the stanzas in this introductory portion ( 1-31 ) give us an idea about the author's conception of (Prakrit) poetry. Metrical form, charming expression, beauty of ideas, ornateness, emotional appeal and freedom from faults are stated here as the characteristics of Prakrit poetry ( as they are of poetry in general). This conception of poetry conforms to the general view of writers on poetics. Composition of poetry is not an easy thing. The labours of a poet are decailed in st. 22-24. A poet must rake extreme cire in the use of grammatically correct and appropriate words and in the exclusion of in-correct and inappropriate ones. He must pay due attention to the requirements of the various literary styles (marga or riti). He must secure an agreeable sound effect with the help of apt alliterations of single consonants and groups of consonants, and above all he must be very particular about the sense to be conveyed. Prakrit gathas have often a subtle, hidden meaning ( f844 st. 11 and 95434 st. 16 ), which can be comprehended only by persons endowed with superior intelligence and genuine literary taste and appreciation (the st. 11 and st. 14). This trait of Prakrit 1. Cf, the Commentator's remark on st. 29: fitfarafa prAka mtiricyte| AbAlagopAlaprasiddhatvAt sugamatvAcca tasya / 2. Cf. what Jnanesvara says about the Marathi language in his exposition of the sixth Adhyaya of the Bhagavadgita : 4181 Agrofa ata qaram arafer ist fur isteri da 377 foi watat II (VI.14) 3. Cf. Bhoja, Sarasvatikanthabharana, 1.2: fazia Inaa 464malaskArairalaGkatam / rasA vitaM kaviH kurvana kIrti prItica vindati // V.L....4 For Private And Personal Use Only

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1 VAJJALAGGAM poetry is in evidence in the case of most of the erotic stanzas included'in the VL and the Gathasaptasati and also in the case of those cited in works on poetics as illustrations of Chram. The subtle, hidden meaning is conveyed by suggestion based on the use of ambivalent words () or ambivalert actions and situations (1). This peculiarity of Prakrit poetry is called (st. 21) or auf (st. 27), and it consists in keeping the real intention (fg9q4 ) hidden behind a simple and unsophisticated exterior (Cf. st. 491-496). Acharya Shri Kailassagarsuri Gyanmandir The real test of the poetic quality of the utterances of poets is their ability to charm or fascinate the mirds of cultured audiences (st. 14), to thrill their bodies with joy ard to cause them to nod their heads in approval and admiration (st. 26). Poetry must be effectively and charmingly recited. Composition of poetry: is undoubtedly difficult, but even its flawless ard effective recitation (gesurpatar) before cultured audiences is equally difficult. Only such a public recitation of poetry (r. 47) can confer upon a composer the status and distinction of a Prakrit poet (st. 5, 795). Prakrit gathas are meant to be recited publicly in the assemblies of cultured men of literary taste (st. 14) according to their desire i e. as directed by them (eftener qf, st. 794). Such cultured men alone are able to fathom and appreciate the subtle hidden beauty of poetry and not only to put their finger unerringly on the faults if any, but also to show how the faults can be got over by removing the faulty words and using flawless ones in their place (st. 26). Effective and pleasing recitation of Prakrit poetry demands a high level of education and refinement on the part of the reciter. Reciters of Prakrit poetry must be learred men acquainted with the sciences of prosody and grammar and with the technicue cf recitation, of which last we get some idea from st. 27, which mentions the faults to be avoided in the recitation of poetry. These are: (i) failure to pause at the proper place (caesura), (ii) failure to convey the proper emotional atmosphere and appeal, (ii) disregard for propriety regarding the place and time of recitation, (iv) unwarranted nasalisation of scurds, (v) hasty recitation, (vi) facial distortions and (vii) viclation of the laws of melody. For Private And Personal Use Only

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INTRODUCTION Stanzas 28 and 29 give some further details about Prakrit poetry, viz. (1) Prakrit poetry is marked by the use of desya (regional) words (of non-Sanskritic orgin); (2) it is sweet.sounding (perhaps because of the elision of single intervocalic conso. nants and the assimilation and simplification of conjunct consonants); (3) it is characterised by clarity or transparency of sense; (4) it is graceful in its expression and ideation; (5) it is loved by young women. The high praise of the Prakrit language and Prakrit poetry that we come across in some of these introductory stanzas is casily understandable since it comes from one who had a speci. ally soft corner in his heart for them. But when partisans of Prakrit in their enthusiasm for that language, criticise and even denounce Sanskrit for its alleged harshness (compare st. 11, 31*3, 31 *4 and Rajasekhara, Karpura-Manjari, 1.7), it must be said that they exceed their limits and do an injustice to Sanskrit. Laber ( op. cit. p. 6 ) says that the introductory stanzas of the VL abound in artificialities or mannerisms ( Kunsteleien ) of a later style and in this respect they differ as much from the stanzas constituting the main body of the VL as they do from the stanzas in Hala's anthology. By "artificialities or manneri. sms of a later style", Laber undoubtedly means punning expressions which are found used in eight of the introductory stanzas (Nos. 8, 10, 12, 18, 20, 22, 23 and 24 ). It is true that the use of punning expressions is an artificiality or mannerism. But is is not absent from the main body of VL or from Hala's anthology. The number of stanzas in which punning expressions are used in the VL is about 200. In fact the use of punning expressions may be said to be an important trait of the language of both the VL and the anthology of Hala. The punning expressions have sometimes two denotational senses holding good of the two things that are being simultaneously described, such as the upamana and the upameya in similes and allied figures of speech. On ocher occasions, however, the purnirg expressions are intended to express by the power of direct denotation only one sense connected with the obvious, contextual situation and to For Private And Personal Use Only

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VAJJALAGGAM convey by suggestion a different sense connected with an implied, non-contextual situation. In the VL we find frequent use of both the kinds of pun, while in Hala's anthology the use of the denotative pun is less frequent than that of the suggestive pun. The VL shows many examples of unexpected and startling similes based on the use of the denotative pun. Such similes are always felt to be very artificial and unrealistic as there is no real similarity at their root at all and they present the appearance of a tourde force. For example : the poet is compared to a burglar ( st. 22, 23 ); poetry is compared to the girdle of a woman (st. 20); the villain is compared to a nail-cutter ( st. 51 ), to a tabor ( st. 52), to an arrow ( st. 53 ), to a snake ( st. 57, 58 ), to a lion ( st. 60 ), to a dog ( st. 61 ); a niggardly master is compared to the painted likeness of an elephant (st. 154 ), a harlot is compared to a lamp in a poor man's house and to a poet ( st. 560 ), to a cake of gram flour ( st. 561 ), to a pair of tongs ( st. 562 ), to a sword ( st. 564 ), to a jewel-boxi st. 565 ), to a rain-bow ( st. 567 ), to a garment ( st. 573), to a candana plant ( st. 575) and to an ascetic ( st. 578 ). Compare also stanzas 301-303 in the 1975|. The VL abounds in figures of speech, the most commonly used being aYAT, 545, reina, 37e=ATEGIE, gron, FarAIGA, regasihi, (mostly of the greitfaa type ), qaqalitat, 197, for 2014, para, $164. er en forestar, afaceri, fata and Parenta. Of those which occur occasionally are 291919 (214. 638), sari (196, 248, 315), falfin (263, 80*3, 300*3), 9 (80, 300*5), FERT (371, 372), 3717 (213), 37 (438), waretti (442), ayaa (268, 464), 1400 (596), en (782), alca (75), fava (643), TTTARSI (116), Afana (696). Slesa (pun) occurs only rarely as an independent figure (637, 769, 770, 771, 72*4) but very frequently in support of other figures like upamA, rUpaka, 1995, AATETIT, adeganist and others. So far as the Rasas are concerned, we get many examples of saMbhogazaMgAra and of vipralambhazaMgAra [ see in particular the gayavajjA (st. 190199 ) and the sfataraan ( st. 236-252 )]. The Karunarasa is in evidence chiefly in the finaal (st. 215-219 ) and the Virarasa chiefly in the arch (st. 162-178). The Bibhatsarasa is found in st. 50, 98, 177, 178. Humour based on irony is met with in stanzas like 139, 140, 141, 157, 477, 478, 480, 482, and also in For Private And Personal Use Only

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INTRODUCTION most of the stanzas of the 24145811 (st. 472-496) and a flats. ( st. 560.578). Subtle insinuations of erotic relations and attitudes (both physical and mental ) are found in aikasill, 78**T, Friesal, (st. 235) ffraasil (st, 252) and was ( st. 491-496). Although Jayavallabha, the compiler of the VL, was a Jaina by faith, as shown by the homage paid to the Suyadevi and the Omniscient Jina in st. 1 and as stated by the commentator Ratnadeva in his remarks on that stanza, there are in the VL only a few allusions to Jainism, while the allusions to the Brahmanical (Hindu) religion and Mythology are numerous. Laber (op. cit. p. 8) regards this as an evidence to show that Jayavallabha did not derive the stanzas in the collection from Jainistic literature, We can however regard this as an indication of a liberal mind free from narrow, sectarian outlook. The following are the allusions to Jainism in the VL: (1) Hey, the Omniscient Jina and Suyadevis the goddess presiding over sacred learning / st. 1): (2) jaataca (ofiatal) (st. 58); (3) sqaa and the forms (st. 487), (4) ymaftu (gfagfa) (st. 152) and (5) Kaspanakas (st. 153). On the other hand the allusions to Hindu religion and mythology are quite abundant. Only some of them are mentioned below : (1) the Hindu Trinity - Hari, Hara and Brahman ( st. 111 and 128 ); (2) worship of God Siva (st. 290) and of his phallic image (st. 523, 531, 532*1 ); (3) Vamanayatara and Balibandha ( st. 172 ); (4) Visnu reposing on the milk-ocean with Laksmi (st. 118); (5) the Sagara-mathana and its aftermath (st. 19, 32, 107, 131, 132, 258, 381, 747, 751; 755-760 ); (6) Brahman seated on the lotus growing out of the navel of Visnu (st. 611), and Garuda, son of Vinata and enemy of snakes, as the loyal attendant of Visnu (st. 598); (7) Siva riding a bull (st. 70, 290, 371 ) and his son Kartikeya riding a peacock (st. 371); (8) Gauri (Parvati) spoken of a$ fused with Siva and as forming a part of his body (st, 390, 609); (9) Siva using the moon to adorn his head ( st. 268,269, 371, 372, 488, (06, 656) and snakes and skulls as ornaments for his body (st. 578*1, 652*1); (10) one whole section (Egitt, st. 590.005) is devoted to the description of the early life of Krsna in Gokula, his exploits against the demons Arista and Kesin and his tender relations with the Gopis in general and with Radha and Visakha For Private And Personal Use Only

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Jiv VAJJALACGAM in particular. Krsna is here identified with Kesava and Hari and is spoken of as may and fry antar, and Laksmi is referred to as his consort. All this points to the belief in the divine nature of Kssna and in his being an incarnation of Visnu; (11) another whole section ( Feqah1 st. 606-610) deals with the private life of Siva and Parvati. Although the VL is, according to Jayavallabha himself, only a collection of Subhasitas composed by different poets, we find in it considerable literary merit, which confirms the claim of the author that he has included in the collection the best stanzas that he could lay his hands on. We must unhesitatingly credit Jaya. vallabha with literary judgement of a high order in selecting stanzas for his anthology and it is even likely that just like Hala he was not a mere compiler but an editor who may have given to many of the stanzas their final form and finish and may even have composed some of them (e.g. the introductory stanzas 1-31) himself. Jayavallabha says in st. 1 that he is presenting in his anthology the excellent utterances of wise people ( suyaNANa suhAsiya vocchaM). Thus according to Jayavallabha the stanzas in the present collection are Subhasitas. If we examine the nature of the stanzas, we find that a good many of them are guitars in the sense of apothegms or epigrams i.e. terse, pithy, instructive sayings on morality and worldly wisdom (e.g. stanzas in the 95900 , FAST, #gasst, itasai, rasil, Eimast, ciften etc. ). But there are besides these many other stanzas which are without any obvious didactic motive and are purely descriptive ( e.g. the stanzas in 17E1991, $54971, fahaml, 749971, 19371, firasal, algatat, H1092351, cia catal, the sections on the seasons of the year etc. ). These too are to be regarded as Subhasitas in the sense that they are clever word. pictures tersely presenting various things, ideas and situations, in an apt, appealing and convincing manner. Brevity and clever. ness are the most important features of all guions, whether they are didactic or descriptive, or whether they are in prose or verse. They do away with all non-essential details and confining themselves only to the most salient, striking and essential points, convey to the readers ( or listeners ) a very clear and vivid idea of the matter dealt with. For Private And Personal Use Only

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INTROC UCTION lv (xii) Description of the Manuscripts consulted for the present edition. B-No. 825 of the L. D. Institute of Indology, Ahmedabad. 56 folios ( 111 pages of written matter ). Hand-made paper. Size 108" x 4k". Complete. 15 lengthwise lines on every page .and about 60 letters in every line. Legible Nagari characters. Text of the Vajjalagga with the Sanskrit commentary ( called chaya) of Ratnadeva, whose name is not however mentioned anywhere in the MS. The four stanzas in the colophon found in Laber's MS E and reproduced on p. xiv supra, are absent in this MS. Beginning : Beginning : oM namaH osarasvatyai / prAkRtatubhASitAvalyA vidyAlayasya cchAyA likhyate / tatra zAstrAdau zvetAmbaraziromaNirjayavallabho nAma kaviH... ...saMskRtapAraMgato'pi prAkRtagAthAsaMgrahamimaM cakAra / natrApi AdyAyAM gAthAyAM vighnaprotsAraNAya nijasamucita devatAM gAthApUrvArdhana uttarAdhana cAmidheyaM vrte| End : iti padyAlayacchAyA samAptA / saMvat (1653) varSe (letters erased with turmeric) ma sitapakSe aSTamyAM bhRguvAsare adyedam aNahilapurapattane kI (letters erased vidyAlayasUtravRttililekha / dhamArthakAmatritayAzaMgArAdirasocitaH / grantho'yaM saMkhyayA khyAtaH sahala) tritayaM nanu / C-No. 824 of the L. D. Institute of Indology, Ahmedabad. 34 folios ( 67 pages of written matter ). Hand-made paper. Size 12}" x ", complete. 24 to 23 lengthwise lines on every page and 75 to 78 letters in every line. Legible Nagari characters. Text of the Vajjalagga with the Sanskrit commentary ( called vivRti or vRtti ) by Dhanasara. For the peculiar nature of this MS see pp. xiv-xv above. Beginning : jayati jagati devaH kluptadevendrasevaH sujanakamalahaMsaH suuryvNshaavtNsH| jaDimajaladhimajjajantupotAyamAnaH pradizatu kuzalaM vaH pArzvadevaH prasannaH // 1 // hRdayakamalakoze prAtarutthAya mantram upasi japati bhakyA yaH pumAneva yasyAH / sa bhavati bahuvAdivRndadApanetA vibudhamanujavandyA bhAratI naH punAtu // 2 // vidvanmanaHkamalakAnanabhAnutalyAH svcchaavbuddhbhuvnodrdrshimaavaaH| prazAprakarSavijitAnyamatapravAdAH santu prasannamAnaso guravo guNazAH // 3 // zrIazvasenavasudhAdhipavaMzaratna zrIzAradAM muranamaskRtapAdapadAm / navA gurUMzca dhanasAraka vaH prasannA vidyAlayasya vikRti vidadhe'rthasArAm // 4 // For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra Ivi www.kobatirth.org VAJJALAGGAM Stanzas 1 and 2 are written in the left-hand margin, while stanzas 3 and 4 are written at the top of the first page. End : okezagaccha gaganAGgaNAnutulyazrIsiddhasUriSada paMkaja bhRMgadhuryaH / Acharya Shri Kailassagarsuri Gyanmandir vRtti cakAra dhanasArasudhIndracandro vidyAlayasya viSamArthapadapradIpAm // 1 // dastreSutrANazazadhara ( = 1552) varSe caitrasya zuddhapaJcamyAm / vidyAlayasya TIkA vidadhe dhanasArapAThaka pravaraiH // 2 // sUryAcandramasAvetau vizve yAvaccakAsanaH / tAvad vRttirasaunIyAt paThyamAnAtra kovidaiH // 3 // Peculiarities of MS C : ( 1 ) The commentary is ascribed in the MS to Dhanasarakavi, pupil of Srisiddhasuri ( chief of the Okesagaccha ), a contemporary ( perhaps a protege' ) of king Asvasena, and be - longing to the 15th century A. D. (2) Although the total number of sections in MS C is the same as in the vulgate ( namely 95 ), MS.C does not have the caMdravajjA ( No. 29 ), but has an additional section called bAlasiloyavajjA" which is not found in the vulgate. 1. The of section is a group of six stanzas containing a flattering culogy of a young damsel's physical charms. These six stanzas were omitted inadvertently when the Appendix (p. 216ff) containing the additional stanzas in Ms C. was printed.. The Prakrit original of stanza No. 5 is not given in Ms C, but the original Prakrit can be restored from the Sanskrit paraphrase. These six stanzas found in Ms C are given below along with the Sanskrit gloss on them : tuha tuMgapaohara visamako majjhaTTio kuraMgacchi / kAhI puNa va nUNaM hareNa saha vivAhahmaNaMgo // 1 // he kuraGgAkSa tava tuGgapayodhara viSamako madhyasthitaH san anaGgaH kaMdapoM hareNa zatruNA saha nizcita punarapi vigrahaM kArSIt (1 kariSyati ) | kartuM zakyate (? zaknoti ) iti bhAvaH / anyo'phi yo rAjA bhavati sa vairiparAbhavAd durgamadhiruhya zatruNA saha vigrahaM vidadhAtItyarthaH / / avatthiyabhayapasaro nRNaM pasayaccha vammahoihi / harajujhasahI vaha tuha tuMgapao harArUDho ||2|| he pratAkSi, idAnIM tava tuGgapayodharArUDho manmatho hara yuddhasaho vartate / kIdRk / For Private And Personal Use Only

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org Acharya Shri Kailassagarsuri Gyanmandir INTRODUCTION lvti (3) Out of the 95 sections, only 10 (viz. sections 1.5 and 32, 33, 39,94 and 95) are identical in their sequence in the vulgate and MSC. (4) In respect of the sections which are common to the gAhAdAra stanzas and the vulgate, MSC closely follows the sequence of the TIETTIT stanzas, there being only 17 cases where the sequence as given in the ERaK stanzas is upset by the interposition of sections not enlisted in the gAhAdAra stanzas. (5) Out of the first 64 sections in MSC, the order of 46 sections corresponds exactly to that in the IEIRR stanzas. (6) The section asfata standing between the sections 274007. and piyANurAya seems to correspond to the section called bAlakittI of the METIT stanzas, which too stands there between the sections. lAya and daiyANurAya, (7) The total number of additional stanzas appearing in, MS C is 201, out of which 195 have been printed in the AppennUnam apahastitabhayaprasaro avagaNitabhayapracAraH / / pAyaDiyavAhumUlaM oNAmiyathorathaNaharu chg| ___ diyadeNa mA samappiya (? samapau ?) tuha evaM cihurasaMjamaNaM // 3 // he zazivadane, tavedaM cikurasaM yamana kezabandhanaM divasena mA samApyatu samAptimAyAta / kIdRzaM cikursNymnm| prakaTokatabAhumUlam / punaH kIdRzam / unnamitasthUlaratanabharosaGgam / / suhiu ti jiyaI viddho marada aviddho tuhacchivANeNa / iya sikkhaviyA keNa vi a ubvameyaM dhaNuzveyaM // 4 // he mRgAkSi, idam apUrva dhanurvedaM tvaM kena shikssitaa| kim idm| yat tavAkSibANena viddho jIvati / kthm| . sukhito'hamiti / api punaraviddho niyte| nilAvaNyo'smIti (?) cintanAt / ko'pyanyo bANena vidvo mriyate, avidro jIvati / tadatra n|| nivaDai jahiM jahiM ciya tujjha maNoharataralataraliyA divii| suMdari tarhi tahiM ciya aMgenu viyaMbhae mayaNo // 5 // nipatati yatra yatra ca tava manoharataralataralitA dRSTiH, he sundari tatra tatrApi ca aGgeSu madano vijRmbhate, manye tava viSadharA dRSTiH / / 5 / / sasivayaNe mA vaccasu entha talAyammi mysilNbcchi| maulaMtAI na yANasi sasaMkasaMkAi kamalAI // 6 // zazivadane mA vrajasva atra .taTAke'pi he mRgazAvakAkSi, mukulitAni na pazyasi zazAGkazaGkitAni kmlaani|| For Private And Personal Use Only

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Aviii VAJJALAGGAM dix (p. 216 ff.) and 6 have been printed in the foot-note No 1 on page lvi. These additional stanzas are found inserted generally at the end of the various sections, but sometimes even at the beginning or in the middle. Sometimes it is found that they have no connection with the preceding or following stanzas and appear to have been inserted in the wrong place. Often even in the case of stanzas common to the vulgate and MS C, their sequence within a section as found in the vulgate is changed in MS C. Sometimes a stanza properly belonging to a particular section in the vulgate is found transferred to some other sectiton where it is out of place. At times a stanza here and there in the vulgate is found to be omitted in MS C. The whole of (No. 29. st. 264-269) is absent in MS C. Sometimes identical or almost identical stanzas appear in MS C in two different places, once in the portion common to MS C and the vulgate and again as additional stanzas inserted elsewhere. (8) The additional stanzas in MS C are in most cases accompanied by a gloss in Sanskrit. The wording of the commentary in the case of stanzas common to the vulgate and MS C is identical except for occasional verbal changes of a minor nature. Sometimes, however, it is found that in the case of stanzas occurring identically or almost identically in two places, once in the portion common to MS.C and the vulgate and then again as additional stanzas inserted elsewhere, the wording of the commentary is different. Although now and then a stanza occurs identically or almost identically in two places in MS C. it is accompanied by a gloss when occurring in the portion common to MS.C and the vulgate, but it is either not accompanied by a gloss at all or is accompanied only by the remark or - when occurring elsewhere as an additional stanza. The - converse of this is also met with in some cases. All these peculiarities of MS C indicate that it has been prepared by some careless scribe who wanted to swell the volume of the vulgate by inserting here and there additional stanzas which he came across in other Prakrit anthologies or literary works and who improvised a Sanskrit gloss on them. But he did not care to see in many places whether the additional stanza or stanzas For Private And Personal Use Only

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INTRODUCTION Acharya Shri Kailassagarsuri Gyanmandir lix fitted in with the section or sections in which he inserted them. He does not appear to have been very sound of memory, since he inserted as additional stanzas gathas which had already occurred elsewhere in the collection in their appropriate places. F: No. 565 of the L. D. Institute of Indology, Ahmedabad. 36 folios (72 pages of written matter). Hand-made paper. Size 10" x 4". 12-13 lengthwise lines on every page and about 40 letters in each line. Tolerably legible Nagari characters. Prakrit Text only. The MS. opens as follows : OM namaH sarvajJAya / vivihakaiviraiyAo gAhAo bahukulAi dhittaNaM / eyaM vajAlaggaM vihiye jayavalahabuheNa // ikkikke patthAve jattha parisajati pavaragAhAo / taM pi hu vajjAlabhgaM jayaMtiya padamamaNiyanvaM // evaM vajjAlamA sanva jo paDhai avasare patte / pAiyakavvassa kaI so hohI kittimatoya // This is followed by the gAhrAvajjA, the first section called soyArabajjA being absent. The Ms. ends as follows: vivihkaiviraiyANaM gAhANaM bahukulAi gahiUNaM / rahayaM vajjAulayaM buheNa jayavalahaM nAma // bidA dieNa (?) ya muNiNA jayavalaheNa NAmeNaM / rahayaM vajjalagaM vihiye jayava lahaM NAma // iti jayavalahakRtaM gAthAkosaM saMpUrNam / zrIrastu / zubhaM bhavatu lekhakavAcakayoH / This is followed by the EII stanzas printed on p. 5 of the present edition. The following 15 sections are absent in the MS: kiviNa (60), uDDU (61), rudda (63), sasaya ( 65 ), basaMta (66), gimha (67), pAusa (68), saraya * (69), hemaMta (70, sisira (71), jarA (72), mahilA (73), pRvvakayakamma (74), ThANa (75), dosiya (95). The following additional sections are found in the MS.: sUara ( = sUkara), saraha ( = zarabha ), immediately after the section on kaNDa (No. 62 in the vulgate ); pAAliyA (= prapApAlikA) immediately after the section on asaI (No. 50 in the vulgate). The sequence of the sections generally agrees with that in the vulgate, with the following exceptions : (1) guNa, guNaNiMdA, guNasalAhA and parisAnaMdA (Nos. 76-79 in the vulgate) appear between nIi (No. 8) and dhIra ( No. 9). For Private And Personal Use Only (2) kamala and kamalaniMdA (Nos. 80 and 81 ) stand between surataruvisesa and haMsa (Nos. 27 and 28 ).

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VAJJALAGGAM (3) FAMA (No. 82) stands immediately after (No. 28), ao rational arrangement. (4) PE (No. 62) comes immediately after PARIMA (No. 82). (5) Sections 83 to 92 in the vulgate appear immediately after 70(No. 62). (6) 2 (No. 29) appears immediately after 35 72 (No. 92), & rational arrangement. (7) foulara (No. 94) comes immediately after femra (No.41), a rational arrangement. There are a number of additional stanzas inserted here and there in MS F, many of them being similar to or identical with the additional stanzas found MS S and printed in the appendix. A good many sections omit a number of stanzas occurring in the corresponding sections of the vulgate. Sometimes the original sections in the vulgate are split up in MS F into subsections: e.g. 996197551 is given as a subsection of taal (No. 9) and comprises staozas 115.119 of the vulgate, 714975|1 and 4 otaq mazai are given as subsections of suhaDavajjA (No. 17). Though MS F agrees with MS C in respect of some of the additional stanzas, it differs from MS C and agrees in great measure with the vulgate in respect of the order of the sections. G-MS belonging to the Bhandarkar Oriental Research Institute, Poona, being No. 744 of 1875-76, same as MS G used by Laber and described by him on page 43 of his Inaugural Dissertation on the Vajjalagga, and also on page 26 of the Introduction to the Bibliotheca Indica edition, 1944. 142 folios (284 pages. ) Hand-made paper. Size 11" x 6". Ten lengthwise lipes on every page and about 55 letters in every line. Legible Nagari script. Prakrit text of the Vajjalagga in the middle of each page and Sanskrit commentary ( of Ratnadeva ) above and below the Prakrit text. The name of the commentator is not mentioned anywhere in the MS. The four stanzas in che colophon cited on p. xiv supra are absent. Beginning: strana : i s ehigarren aurezza +9197 pereaza a tai tarafartAMOS TA SA 719 anfa: etc. For Private And Personal Use Only

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INTRODUCTION End: gf que771 HATAT PICgafas: 1 gana 2960 = 1613 A.D. 78 (? Jangat !) 283? (1874 A.D.). Affaqih Fort (Praah) 271 -MS belonging to the Bhandarkar Oriental Research Institute, Poona; No. 1358 of 1884-87. 61 folios ( = 122 pages). Hand-made paper. Size 13" x 8". Twenty-six breadthwise lines on every page and 28-30 letters in every line. The text and commentary ( of Ratnadeva ) are written continuously in fairly legible hand. ___Beginning : oM namaH paramAtmane / zrIsarasvatyai namaH / prAkRtalubhASitAvalyA vidyAlayasya chAyA likhyate / tatra zAstrasyAdau zvetAmbaraziromaNirjayavahabhoM nAma kaviH etc. End : ne qat xtara kaugali: etc., same as the four stanzas quoted on p. Xiv supra. J-No. 3353 (551) of the L. D. Institute of Indology, Ahmedabad. 3+ folios ( 68 pages). Hand-made paper. Size 9" - 3". Incomplete, with six ( 2, 10, 11.31, 32, 33 ) out of 34 folios missing. 16 leng!hwise lines on every page and 52.56 letters in every line. Legible Nagari characters. Text and commentary are written continuously. The name of the com mentator is not mentioned. Beginning i styret mat | Dipaghiqarqeani darasata 3141fet: huzat tatra zAstrasyAdau zvetAmbaraziromaNirjayavallabho nAma kaviH etc. The MS breaks off at the end of folios 34 in the midst of the stanza : Sfan Afgnt efet a fan quas salafin ( st. 674, 984Pagal). As six out of the 33 folios in MS.) are missing and as the MS breaks off after folio 34, as many as 30 complete sections (Vajjas) and parts of seven others are absent in the MS. The sequence of the sections in the portion available to us is exactly the same as in MSS B, G and I. But the commentary is found omitted in the case of many stanzas, such stanzas being accompanied by the remark sugamam, sugamA or sugamabheva. Many times the textual explanation in the commentary on a stanza is omitted and only the general remarks explaining the main idea in the stanza or some grammatical peculiarity in the stanza are given and vice For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra Ixli www.kobatirth.org VAJJALAGGAM versa also. It therefore appears that the scribe has deliberately: tried to reduce the bulk of the MS. by doing away with the commentary altogether in the case of many stanzas and by curtailing the commentary in the case of several others. In the case of the remaining stanzas the commentary in MS.J is identical with that in MSS B, G, and I, except for minor verbal changes here and there. Acharya Shri Kailassagarsuri Gyanmandir In the present edition of the VL, I have followed mainly the text as printed in the Bibliotheca Indica edition (Calcutta.. 1944), making a few alterations here and there either on the strength of the manuscripts consulted or as emendations demanded by grammar, metre or sense. The alteratiors made have been in most cases discussed in the explanatory notes. an apakskelumyyj For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra Name of Vajja Prologue 1. soyAra (zrotR) 2. gAhA (gAthA) 3. kavva ( kAvya ) (xiii) INDEX OF VAJJAS Name of V 3 / 28. haMsa ( sa ) 4 | 29. caMda (candra) 5 8 4. sajaNa (sajjana ) 5. dujjaNa (durjana) 6. fire (farm) 7. neha (sneha) 8. nIi (nIti) 9. dhIra (dhIra) 10. sAhasa (sAhasa) 11. divya (daiva ) 12. vihi (vidhi) 13. dINa (dIna) 14. dAri (dAridrya) 15. pahu (prabhu) 16. sevaya (sevaka ) 17. suiDa (subhaTa) 18. dhavala (dhavala) 19, fax (fara) 20. gaya (gaja ) 21. sIha (siMha) www.kobatirth.org 22. bAha (vyAgha) 23. hariNa (hariNa ) Page Acharya Shri Kailassagarsuri Gyanmandir 30. chaddala (vidagdha ) 31. paMcama (paJcama) 11 32. nayaNa (nayana ) 1633. thaNa (stana) 20 34. lAvaNNa (lAvaNya) 22 35. suraya (surata) 24 36. pemma (prema) 27 37. mANa (mAna) 30 38. pavasiya ( proSita) 33 39. viraha (viraha) 33 40. bhaNaMga (anaGga) 36 41. purisulAba ( puruSollApa) 38 42. piyANurAya ( priyAnurAga) 4043. dUI (dUtI) 41 44. oluggagAviyA (avarugNA) 44 45 paMthiya (pathika) 4946. dhanna (dhanya) 58 59 61 51 47. hiyayasaMvaraNa (hRdayasaMvaraNa) 52| 48. sudhariNI ( sugRhiNI ) 54 49. saI (satI) 55 50. asaI ( asatI ) 51. joisiya ( jyautiSika) 52. lehaya (lekhaka) 53. vijja (vaidya) 24. karaha (karabha) 23. mAlaI (mAlatI) 26. iMDiMdira (indindira) 27. surataruvisesa (surataruvizeSa) 68 64 Ixiii 54. afsaeu (uffijas) 55. jaMtiya (yAntrika) For Private And Personal Use Only 699 71 73 76. 78 80 84. 85 88 93: 97 100 105 107 109 111 114 119 120 121 123 125 128 135 138 139 142 145

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Shri Mahavir Jain Aradhana Kendra Axiv 61. uDDa (kUpakhanaka) 62. kaNha (kRSNa) 63. rudda (rudra) 64. hiyAlI (hRdayavatI) Name of Vajja 56. musala ( musala) 57. bAlAsaMvaraNa (bAlAsaMvaraNa) 147 58. kuTTiNIsikkhA (kuTTinIzikSA) 150 59. vesA (vezyA) 60 kiviNa (kRpaNa) 65. samaya ( zazaka ) 66. vasaMta (basanta) 67. gimha (grISma) 68. pAusa (prAvRT) 69. saraya ( zarad ) 70 hemaMta (hemanta ) 71. sisira (zizira) www.kobatirth.org 72. jarA (jarA) 73. mahilA (mahilA) 74. pucvakayakamma ( pUrvakRtakarma) 75. ThANa (sthAna) 76. guNa (guNa) VAJJALAGGAM Name of Vajja 77. guNaNiMdA (guNanindA) 78. guNasalA iA (guNazlAghA) 79. purisaNiMdA ( puruSanindA) 152 | 80. kamala (kamala) 157 | 81. kamalaNiMdA (kamala nindA) 1591 82. iMsamANasa ( iM samAnasa ) 160 | 83. cakkavAya (cakravAka) 165 84. caMdaNa (candana) Page 146 Acharya Shri Kailassagarsuri Gyanmandir 167| 85. vaDa (vaTa) 171 | 86. tAla (tAla) 172 87 palAsa ( palAza) 176 88. vaDavAla ( vaDavAnala ) 177 89. rayaNAyara (ratnAkara) 17990 samuha jiMdA (samudranindA) 180 | 91. saNa (suvarNa) 180 | 92. bhAica (Aditya) 181 | 93. dIvaya (dIpaka) 183 94. piyollAva ( priyollApa) 183 | 95. dosiya (dauSika) 185 96. pajjatagAhAjuyala 187 ( paryantagAthAyugala) For Private And Personal Use Only Page 189 190 191 192 193 195 196 197 198 199 200 201 202 206 207 209 210 211 213 215

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jaya valla haM ( jaya vallabhaM ) nA ma va jjA la ggaM saMskRtacchAyayA, ratnadeva viracitavRttyA, AGglabhASAnuvAdena, TippaNyAdibhizva saMvalitam / For Private And Personal Use Only

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va jjA la ggaM 1) savannuvayaNapaMkayaNivAsiNi paNamiUNa suydeviN| dhammAitivaggajuyaM suyaNANa suhAsiyaM vocchaM // 1 // 2) amayaM pAiyakavvaM paDhiu souM ca je na jANaMti / kAmassa tattavatti kuNaMti te kaha na lajjati // 2 // 3) vivihakaiviraiyANaM gAhANaM gharakulANi ghettaNa / raiyaM vajjAlaggaM vihiNA jayavallahaM nAma // 3 // 1) (sarvajJavadanapaGkaja nivAsinI praNamya zrutadevIm / dharmAdi trivargayutaM sujanAnAM subhASitaM vakSyAmi // ] zrIgururjayati / prAkRtasubhASitAvalyA vidyAlayasya cchAyA likhyate / tatra zAstrasyAdau zvetAmbara ziromaNirjayavallabho nAma kaviH saMskRte niSpratibhaM tathA ca zRGgAriNaM janamavalokya, AtmanA saMskRtapAraMgato'pi prAkRtagAthAsaMgraha mimaM ckaar| tatrApyAdyAyAM gAthAyAM vinaprotsAraNAya nijamamucitadevatAM gAthApUrvArdhana, uttarArdhena cAbhidheyaM bate / ahaM kaviH zrutadevatAM sarasvatI praNamya subhASitaM vacmIti saMbandhaH / kiMviziSTAM zrAdevatAm / sarvajJo jina:, tasya badanapaGkaja nivAsinIm / kiMviziSTaM subhASitam / dharmAdi trivargayutam / dharmArthakAmAnAM trivargaH, tadyutam / iha subhApina miti jAtAvekavacanam / yathA niSpanno yava iti / tena subhASitAni vacmItyarthaH / keSAm / sujanAnAM sajjanAnAM viduSAmiti yAvat // 1 // 2) [amRtaM prAkRtakAvyaM paThituM zrotuM ca ye na jAnanti / kAmasya tattvavAA kurvanti te kathaM na lajante // ] te puruSAH kathaM na ljjnte| te ka ityAha / ye amRtam amRtamayaM prAkRtakAvyaM paThituM zrotuM ca na jAnanti / tatrApi kAmasya tattvavArtA kurvanti / te kathaM na ljjnte| ayaM bhAvaH / prAkRtakAvyamajAnAnAH kAmatattvavArtA nirlajjA eva kurvate, netare // 2 // 3) [vividhakaviviracitAnAM gAthAnAM varakulAni gRhItvA / racitaM ajyAlagnaM vidhinA jayavallabhaM nAma // ] vividhakaviviracitAnAM gAthAnAM carakulAni / ko'rthH| gAthAvRndam / gRhItvA bajjAlayaM viracitam / For Private And Personal Use Only

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vajjAlaggaM [4:0.4----- 4) ekatthe patthAve jattha paDhijjati purgaahaao| taM khalu vajjAlaggaM vaja tti ya paddhaI bhaNiyA // 4 // 5) payaM vajAlaggaM sambaM jo paDhai avasarammi sayA / . pAiyakavvakaI so hohii taha kittimaMto ya // 5 // 1. soyAravajjA [zrotRpaddhatiH] 6) dukkhaM kIradda kavvaM kammi kA pauMjaNA dukkhaM / saMte pauMjamANe soyArA dullahA hu~ti // 1 // 7) sakyamasakkayaM pi hu attho soyArasaMgamavaseNa / appuvarasavisesaM jaNei jaM taM mahacchariyaM // 2 // 8) muttAhalaM va kavvaM sahAvavimalaM suvaNNasaMghaDiyaM / soyArakaNNakuharammi payaDiyaM pAyarDa hoi // 3 // vidhinA zAstraproktaprakAreNa / kiMnAma / jayavallabhaM nAma prAkRtakAvyamiti 4)[ekArthe prastAve yatra paThyante pracuragAthA: / tatkhalu vrajyAlagnaM vrajyeti ca paddhatirbhaNitA // ] ekArthe prastAve yatra pracurA gAthA: paThyante, tatkhalu vidyAlayaM nAma / 'vajjA' iti pddhtirbhnnitaa| athavA prAkRtavazAt padyA paddhatiH saraNiH / "saraNiH paddhatiH padyA" ityamarasiMhaH // 4 // 5) [etadrajyAlagnaM sarvaM yaH paThatyabasare sadA / prAkRta kAvyakaviH sa bhaviSyati tathA kIrtimAMzca // ] idaM vidyAlayaM sarvaM yaH paThati avasare sadA prAkRtakAvyakaviH sa bhaviSyati kIrtimAMzca tathA // 5 // 6) [duHkhaM kriyate kAvyaM kAvye kRte prayojanA duHkham / sati prayuJjAne zrotAro durlabhA bhavanti // ] duHkhaM kriyate kAvyaM, kAvye'pi kRte prayuJjanA ( ? prayojanA, prayogaH ) duHkham / sati prayuJjake (? prayuJjAne, prayojake) zrotAro durlabhA bhavanti // 6 // 7) [saMskRtamasaMskRtamapi khalvarthaH zrotRsaMgamavazena / apUrvarasavizeSa janayati yattanmahAzcaryam // 7 // ] 8) [muktAphalamiva kAvyaM svabhAvavimalaM suvarNasaMghaTitam / zrotRkarNa For Private And Personal Use Only

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--10: 2.2] gAhAvajjA 2. gAhAvajjA [gAthApaddhatiH] ) addhakkharabhaNiyAI nUNaM svilaasmuddhhsiyaaii| addhacchipecchiyAI gAhAhi viNA na najaMti // 1 // 10) sAlaMkArAhi salakkhaNAhi annnnraayrsiyaahiN| gAhAhi paNaiNIhi ya khijjai vittaM aItIhiM // 2 // mmmm.wm.......... kuhare prapatitaM (prakaTitaM) prakaTaM bhavati // ] muktAphalapakSe suvarNena kanakena saha saMghaTitam / kAvyapakSe, zobhanavarNaiH saMghaTitam // 8 // 1 gAhANaM, 2 kavyANaM, 3 sajjaNa, 4 pisuNANa, 5 nIi, 6 dhIrANaM / 7 sai, 8 asai, 9 gharaNi, 10 nehANa, 11 cheya, 12 jaMtINa, 13 musalANaM // 1 // 14 dhammiya, 15 vejja, 16 nimittiya, 17 vesANaM, 18 sevayANa, 19 suhaDANaM / 20 hari, 21 mayaNa, 22 suraya, 23 hiyayAliyANa, 24 vAhANa, 25 nayaNANaM // 2 // 26 sihiNANaM, 27 olaggAbiyANa, 28 duINa, 29dhanna, 30 sasayANaM / 31 paMcama, 32 vioya, 33 pimmANa, 34 mANa, 35 mANasaMvaraNayANaM // 3 // 36 mAlai, 37 bhamara, 38 gayANaM, 39 karahaya, 40 lAyaNNa, 41 bAlakittINaM / 42 daiyANurAya, 43 bAlasaMThavaNa, 44 bAlasikkhANaM // 4 // 45 paMthiya, 46 haMsa, 47 ghaNANaM, 48 vasaMtayANaM ca sattasaiyammi / evaM aTThAlIsA havaMti vajjAu nAyayA // 5 // 9) [ardhAkSarabhaNitAni nUnaM savilAmamugdhaha sitaani| ardhAkSiprekSitAni gAthAbhivinA na jnyaaynte||] ardhAkSiprekSitAni kaTAkSAvalokitAni // 9 // 10) [sAlaGkArAbhiH salakSaNAbhiranyAnyarAgarasitA( kA )bhiH / gAthAbhiH praNayinIbhizca khidyate cittamanAgacchantIbhiH / / ] gAthAbhiH 1 These five gathas are given in C after Stanza 5 (aad in Bafter Stanza 8 ) and are introduced with the words paDhama gAhAdAra bhnnnnii| In F these gathas are given at the end of the Ms. being introduced with the words atha pratyantare gaathaaH| For Private And Personal Use Only

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vajjAlagaM 11) payaM triya navari phuDaM hiyayaM gAhANa mahiliyANaM ca / aNarasirahina lagbhai daviNaM va vihINapuNNehiM // 3 // [ 11: 2.3 12) sacchaMdiyA sarUvA sAlaMkArA ya sarasa - ullAvA / varakAmiNa vva gAr3A gAhijjetI rasaM dei // 4 // 13) gAhANa rasA mahilANa vibbhamA kaijaNANa ullAvA / kassa na haraMti hiyayaM bAlANa ya mammaNullAvA // 5 // praNayinIbhizra anAgacchantIbhirhRdayaM khidyata / ubhayoH khaNDayoH zleSaH kiMviziSTAbhirgAthAbhiH / sAlaMkArAhi / alaGkArazAstrasahitAbhiH / tathA sakkhaNAhiM / lakSaNaM vyAkaraNaM tatsaMyuktAbhiH / anyAnyarAgara sitAbhiH / praNayinI bhirapi kiM viziSTAbhiH / sAlaGkArAbhirmaNDanasahitAbhi: / salakSa -. NAbhiH / lakSaNAni sAmudrikoktAni / tathAnyonyaM parasparaM rAgazcittaprItistena rasikAbhiH // 10 // 11 ) [ etadeva kevalaM sphuTaM hRdayaM gAthAnAM mahilAnAM ca / ara sikairna labhyate draviNamitra vihInapuNyaiH // ] navari kevalam / eyaM ciya etat phuDaM sphuTam | nizcayaM (? nizcitaM ) satyametat / kiM tadityAha / gAthAnAM mahilAnAM ca hRdayaM pratyekaM bhAvaM ( bhAvaH ) cittaM ca, arasikairna labhyate / kiM kairiva ityAha / draviNaM dhanamiva vihInapuNyaiH puNyarahitaiH / yathA apuNyA: dhanaM sarvatra bhramanto'pi na prApnuvanti tathA nIrasAH paThanto'pi bahuzo gAthAbhiprAyaM na vidantItyarthaH // 11 // 1 12) [ sacchandaskA ( svacchandikA ) sarUpA sAlaGkArA ca sarasollApA | varakAminIva gAthA gIyamAnA ( gAhyamAnA ) rasaM dadAti // ] gAthA vara kAminIva paThyamAnA anubhUyamAnA ca rasaM dadAti / kiMviziSTA / sacchaMdiyA | gAthApakSe chandaH zAstraM tatsahitA / kAminIpakSe chandAnuvartanam / tathA sarUpA ca sAlaGkArA ca sarasollApA ca // 12 // | For Private And Personal Use Only 13) [gAthAnAM rasA mahilAnAM vibhramAH kavijanAnAmullApAH / kasya na haranti hRdayaM bAlAnAM ca manmanollApAH || ] gAthAnAM rasA mahisvAnAM vibhramAH kavijanAnAmullApA bAlAnAM SoDazAbdAnAM mugdhAnAM manmano

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-17: 1.9] gAhAvajjA 14) savvo gAhAu jaNo vIsattho bhaNai savvagoDIsu / paramattho jo tANaM so nAo mahachailehiM // 6 // 15) gAhA ruai varAI sikkhijjaMtI gvaarloehiN| kIrai lucapaluMcA jaha gAI maMdadohehiM // 7 // 16) gAhe bhajihisi tuma ahavA lahuyattaNaM vi paavihisi| ___ gAmAradaMtadiDhakaDhiNapIDiyA ucchulahi vva' // 8 // 17) gAhANaM gIyANaM taMtIsahANa poddhmhilaannN| tANaM ciya so daMDo je tANa rasaM na yANaMti // 9 // llApA manmanabhASaNAni kasya sacetaso hRdayaM na haranti / api tu sarveSAM meva hRdayaMgamA bhavantItyarthaH // 13 // __14) [sayoM gAyA jano vizvasto bhaNati sarvagoSThISu / paramArthoM yastAsAM sa jJAto mahAvidagdhaiH // ] sarvaH sarvagoSThISu vizvasto gAthAH paThati / tAsAM gAthAnAM yaH paramArthaH sa jJAto mahAvidagdhaiH // 14 // ___15) [gAthA roditi barAkI zikSyamANA grAmINalokaiH / kriyate lucapralazcA yathA gaurmandadogdhRbhiH // ] gAthA roditi vraakii| kiM kriyamANA / graamiinnlokairbhysymaanaa| tathA lucapralacA kriyate yathA gaurmandadogdhRbhiH / / 15 / / ___16) [gAthe bhakSyase tvamathavA laghutvamapi prApsyasi / prAmINadantadRDhakaThinapIDitA ikSuyaSTiriva // ] gAthe bhakSyase tvam athavA laghutvaM prApsyasi / keva / grAmINadantadRDhakaThinapIDitA ikSuyaSTirikha / yathekSuyaSTirbhakSyamANA laghUbhavati, tathA markheNa paThayamAnA gAthA laghUbhavati / sarvAkSarAnuccaraNAd iti // 16 // 17) [gAthAnAM gItAnAM tantrIzabdAnAM prauDhamahilAnAm / teSAmeva sa daNDo ye teSAM rasaM na jAnanti // ] gAthAnAM gItAnAM tantrIzabdAnA prauDhastrINAM ye rasaM na jAnanti teSAM sa eva daNDo yadeSAM rasaM na jAnanti / ko'rthaH / eteSAM rasamajAnAnA daivahatakA udaraMbharayo vaidheyA iti // 17 // 1 Laber szubali pa. For Private And Personal Use Only

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vajjAlaggaM 18) chaMda ayANamANehi jA kiyA sA na hoi ramaNijA / kiM gAhA aha sevA ahavA gAhrA vi sevA vi // 10 // [18: 2.10 3. kavvavajjA [ kAvyapaddhatiH ] 19) ciMtAmaMdaramathANamaMthie vittharammi atthAhe / uppajaMti kaI hiyayasAyare kavvarayaNAI // 1 // 20) rayaNujalapayasohaM taM kavvaM jaM tavei paDivakkhaM / purisAyaM tavilAsiNirasaNAdAmaM miva rasaMtaM // 2 // 18) [ chando (chandam) ajAnadbhiryA kRtA sA na bhavati ramayA / kiM gAthAtha sevA, athavA gAthApi sevApi // ] chandaH chanda:zAstram / pakSe chandAnuvartanam | ajAnAnaiH puMbhiryA kRtA sA na bhavati ramaNIyA / kiM gAthA athavA sevA / athavA gAthApi sevApi / / 18 / / 19) [ cintAmandaramanthAnamathite vistRte'stAghe / utpadyante kavihRdayasAgare kAvyaratnAni // ] utpadyante kavihRdayasAgare kAvyaratnAni / sAgaradharmamAha / kiMviziSTe hRdayasAgare / cintAmandaramanthAnamathite / vistAre | astAghe / analasparze anAkalanIye ca // 19 // 20 ) [ racanojjvala ( ratnojjvala) padazobhaM tat kAvyaM yat tApayati prativakSaH ( pratipakSam ) / puruSAyamANavilAsinIrazanAdAmeva rasAntam ( rasat ) / / ] tatkAvyaM yat tApayati pratipakSaM durjanam / kiM viziSTaM kAvyam / racanojjcalapadazobham / racanayojjvalA padazobhA yatra tat' / kimiva / puruSAyamANavilAsinIrasanAdAmeva / puruSAyamANA viparItarataM kurvANA yA vilAsinI, tasyA yad rasanAdAma mekhalAkalApa:, tadiva / yathA tat pratipakSaM sapatnIlokaM tApayati / taccApi kiMviziSTam / ratnojlapadazobham // 20 // For Private And Personal Use Only 1 J adds the following words : kiMlakSaNaM tat / rasaMtaM rasamadhyam / 2 J adds : punaH kiMbhUtam / ra saMtaM jalpat /

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-24 : 3.6 ] kaghavajjJA 21) pAiyakavvammi raso jo jAyai taha ya cheyabhaNiehiM / uyayassa ya' vAsiyasIyalasta tittiM na vacAmo // 3 // 22) kaha kaha vi raei payaM maggaM pulaei cheymaarhaa| coro vva kaI atthaM ghettUNaM kaha vi nivvahai // 4 // saddAvasahabhIrU pae pae ki pi ki pi ciNtNto| dukkhehi kaha vi pAvai coro atthaM kaI kabdhaM // 5 // 24) saddapaloTTe dosehi vajiyaM sulaliyaM phuDaM mahuraM puNNehi kaha vi pAvai chaMde kavvaM kalattaM ca // 6 // 21) prAkRtakAvye raso yo jAyate tathA ca cchekamaNitaiH / udakasya ca vAsitazItalasya tRptiM na vrajAmaH / ] prAkRtakAvye raso yo jAyate tathA chekamaNitaiH / udakasya ca vAsitasya sugandhIkRtasya zItalasya tRptiM na bajAmaH |puurnngunnsuhitaarthaanaaN kartari sssstthii| tena, udakena tRpti na bajAmaH / / 21 / / 22) [ kathaMkathamapi racayati padaM mArga pralokayati cchekam (chedam ) Arohati / cora iva kavirathaM gRhItvA kathamapi nirvahati // ] kaviratham abhidheyaM kathamapi gRhItvA nirvahati / kayaMkathamapi viracayati padaM caraNam / mArga pralokayati / chedmaarohti| cora iva / yathA dasyuH kayaMkayamapi artha dravyaM gRhItvA yAti / kayaMkayamapi viracayati padaM caraNanyAta / / mArga pralokayati / chidra chiNDikAm ( ? ) Arohati iti / / 22 / / ___25) [ zabdApazabdabhIruH pade pade kimapi kimapi cintayan / duHkhaiH kathamapi prApnoti coro'tha kaviH kAvyam // ] kaviH kAvyaM, coro'yaM kathamapi duHkhaiH praapnoti| kiNvishissttH| zabdApazabdabhIruH / 'pade pade zlokacaturthAMze / pakSe crnndhaarnne| kinapi kimapi cintayan , kathaM sakavRtaM vivAsyAmi, kathamito'yaM gRhIvA yAsyAmi // 23 / / 24) [ zabdapravRttaM doSairjitaM sulalitaM sphuTaM madhuram / puNyaiH kayamapi prApnoti cchandasi ( cchande ) kAvyaM kalatraM ca // ] kaviH puNyaiH kAvyaM 1 I uyayasya va 2 I udakasyeva vAsitazItalasya. For Private And Personal Use Only

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bajjAlaggaM [25 : 3.5 aNavarayabahalaromaMcakaMcuyaM jaNiyajaNamaNANadaM / jaM na dhuNAvai sIsaM kabdha pemmaM ca kiM teNa // 7 // so sohai dUsaMto kaiyaNaraiyAi vivihkvvaaii| jo bhaMjiUNa avayaM' annapayaM suMdaraM dei // 8 // 27) asthakko rasarahio desavihINo'NuNAsio turio| muhavaMcaNo virAo ee dosA padaMtassa // 9 // 28) desiyasaddapaloDaM mahurakkharachaMdasaMThiyaM laliyaM / phuDaviyaDapAyaDatthaM pAiyakanyaM paDheyadhvaM // 10 // chandasi, kalatraM chande chandAnuvartane ca puNyaiH prApnoti / kiMviziSTamubhaya mapi / zabdapravartamAnaM, doSairvarjitaM, sulalitaM, sphuTaM, madhuram / ubhayamapi kAvyaM kalatraM ca // 24 / / 25) [anavaratabahalaromAJcakaJcukaM janitajanamanaAnandam / yanna dhUnayati zIrSa kAvyaM prema ca kiM tena / / yatkAvyaM prema ca zIrSa ziro na dhUnayate, tena kAvyena premNA ca kim / api tu na kimapItyarthaH / kiMviziSTam / anavaratabahalaromAJcakaJcukaM janitajanamanaAnandaM kAvyaM prema ca / / 25 / / 2.) [sa zobhate dUSayan kavijanara citAni vividhakAvyAni / yo bhaktvA apadam anyapadaM sundaraM dadAti // ] sa zobhate kavijanaracitAni vividhakAvyAni dUSayan / sa ka ityAha / yo bhaktvA apadam anyapadaM sundaraM dadAti / nAnyo mUrkhaH / / 26 / / 27) [ avirato rasarahito dezavihIno'nunAsikastvaritaH / mukhavazcano virAga ete doSAH paThataH / ] ete doSAH paThataH puruSasya bhavanti / ka ityAha / atthakko akhinnaH / rasara hitaH / dezavihInaH / anunAsikaH / tvaritaH / mukhavaJcanaH / virAgaH / / 27 / / ____ 28) [ dezIyazabdapravRttaM madhurAkSaracchandaHsaMsthitaM lalitam / sphuTavikaTaprakaTArtha prAkRta kAvyaM paThanIyam / / ] dezIyazabda pravartApakam / madhurA-- 1 I kuvayaM. 2 Tadds paThanepAkSarabhakSakaH. For Private And Personal Use Only

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-32:4.] sajjaNavajjA 29) lalie mahurakkharae juvaIjaNavallahe ssiNgaare| saMte pAiyakavve ko sakkai sakkayaM paDhiuM // 11 // 30) abuhA buhANa majjhe paDhaMti je chaMdalakkhaNavidhaNA / te bhamuhAkhaggaNivADiyaM pisIsaM na lakkhaMti // 12 // pAiyakavvassa namo pAiyakavvaM ca nimmiyaM jeNa / tAhaM ciya paNamAmo paDhiUNa ya je vi yANaMti // 13 // 4. sajjaNavajjA [ sajjanapaddhatiH] 32) mahaNammi sasI mahaNammi suratarU mahaNasaMbhavA lcchii| suyaNo uNa kahasu mahaM na yANimo kattha saMbhUo // 1 // kSaracchandaHsaMsthitam / lalitam / sphuTa vikaTa prakaTArtha prAkRtakAvyaM paThanIyam / / 28 / / 29) [ lalite madhurAkSare yubatijanavallabhe sazaGgAre / sati prAkRtakAvye kaH zaknoti saMskRtaM paThitum / / ] sati prAkRtakAvye kaH zaknoti. saMskRtaM paThitum / kiviziSTe prAkRta kAvye / lalite, madhurAkSare, yuvatijanavallabhe, sshnggaare| ko'rthH| saMskRtAda pi praakRtmtiricyte| AvAlagopAlaprasiddhatvAt sugamatvAcca tasya / / 29 // 30) [ abudhA budhAnAM madhye paThanti ye chandolakSaNavihInAH / te. bhrakhaDganipAtitamapi zIrSa na lakSayanti / / ] budhAnAM madhye ye'budhAzchandolakSaNavihInAH santaH paTanti, te bhrakhaDganipAtitamapi zIrSa na lakSayanti / ko'rthaH / mUrkhAn amanojJatayA chandolakSaNavihInaM gAthAdikaM paThato'va-. lokya paNDitA akSinikocanena tAnupahasanti // 30 / / 31) [prAkRtakAvyAya namaH prAkRtakAvyaM ca nirmitaM yena / tebhya-. zcaiva praNamAmaH paThituM ca ye'pi jAnanti / / ] prAkRtakAvyAya namaH prAkRtakAvyaM ca nirmitaM yena tasmai ca nmH| tebhyazca praNamAmo ye paThituM jAnanti / prAkRte caturthyAH sthAne sssstthii| atra sarveSAM namane samAnatvam uktam // 31 // ___32) [ mathane zazI mathane suratarumathanasambhavA lkssmiiH| sujanaH punaH kathaya mama na jAnImaH ka saMbhUtaH // ] mathane zazI samutpannaH / / For Private And Personal Use Only

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vajjAlaggaM [33:4.2 33) suyaNo suddhasahAvo mailijaMto vi dujaNajaNeNa / chAreNa dappaNo viya ahiyayara nimmalo hoi // 2 // suyaNo na kuppai ciya aha kuppai maMgulaM na ciMtei / aha ciMtei na jaMpai aha jaMpai lajiro hoi // 3 // 35) daDharosakalusiyassa vi suyaNassa muhAu vippiyaM ktto| rAhumuhammi vi sasiNo kiraNA amayaM ciya muyaMti // 4 // 36) didA harati dakkhaM japaMtA deti sylsokkhaaii| eyaM vihiNA sukayaM suyaNA jaM nimmiyA bhuvaNe // 5 // suratarurmathane / mathanasaMbhavA lakSmIH / sujanaH punaH kathaya mama na jAnImaH kka saMbhUtaH / ete padArthAH samudramathanotpannAH paropakAriNaH / ayaM punaH sujana: sarvebhyo'tiricyate // 32 / / ___33) [ sujanaH zuddhasvabhAvo malinI kriyamANo'pi durjanajanena / kSAreNa darpaNa ivAdhikAraM nirmalo bhavati / / ] sujanaH zuddhasvabhAvo nirmalacitto malinIkriyamANo'pi durjanajanena bhasmanA dapaNo malinI kriyamANa ivAdhikataraM nirmalo bhavati // 33 // 34) [ sujano na kupya yevAtha kupyati pApaM na cintyti| atha cintayati na jalpatyatha jalpati lajjino bhavati / / ] sujano na kupyatyeva / atha kathaMcana kupyati tadA amaMgalam aniSTaM na cintayati / atha cinayati / jalpati / atha jalpati tadA lajjAzIlo bhvti| hA dhigmAM yadahamevamakaravam ' iti // 34 // 35) [ dRDharotrakaluSitasyApi sujanasya mugvAdvipriyaM kutH| rAhumukhe'pi zazinaH kiraNA amRtameva muJcani / / ] sujanasya mukhAd vipriyaM kutaH / kiMviziSTasyApi / dRDharoSakaluSitasyApi / amumartham arthAntaradvAreNa sAdhayati / rAhumukhe'pi zazinaH kiraNA amRtameva muJcanti / ko bhAvo'tra / kadArthato'pi sujano vipriyANi kartuM nAlaMbhUSNuH // 35 // 36) [ dRSTA haranti duHkhaM jalpanto dadati sakalasaukhyAni / etadvidhinA sukRtaM sujanA yannimitA bhuvane // ] etadvidhinA sraSTA sukRtaM 1 J.hA ghiramA yadi mayoktamevam . 2.J ktum . For Private And Personal Use Only

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-40: 4.9] sajjaNavajjA 37) na hasaMti para na thuvaMti appayaM piyasayAi jaMpaMti / eso suyaNasahAbo namo namo tANa purisANaM // 6 // akae vi kapa vi pie piyaM kuNaMtA jayammi dIsaMti / kayavispira vihu piyaM kuNaMti te dullahA suyaNA // 7 // 39) savvassa eha payaI piyammi uppAie piyaM kaauN| suyaNassa eha payaI akae bi pie piyaM kAuM / / 8 // 40) pharusaM na bhaNasi bhaNio vi hasasi hasiUNa jaMpasi piyaaii| sajaNa tujhe sahAvo na yANimo kassa sAriccho // 9 // zobhanaM kRtam , yadbhubane saMsAre sujanA nirmitAH / yataH kiMviziSTAste sujanA ityAha / dRSTAH santo duHkhaM haranti / jalpanto dadati sakalasaukhyAni / / 36 // ___37) [na hasanti paraM na stuvantyAtmAnaM priyazatAni jalpanti / eSa sujanasvabhAvo namo namastebhyaH puruSebhyaH // ] tebhyaH puruSebhyo namo namaH / yeSAM sujanAnAmIdRk svabhAvaH / kIdRg ityAha / na hasanti paraM vidyAvihInam / na stuvantyAtmAnaM sakalaguNasaMyuktam / tathA kaTu bhASitA api priyazatAni jalpanti // 37 // 38) [akRte'pi kRte'pi priye priyaM kurvanto jagati dRzyante / kRtavipriye'pi khalu priyaM kurvanti te durlabhAH sujanAH // ] akRte'pi kRte'pi priye priyaM kurvanto jagati kecana dRzyante / kRtavipriye'pi puMsi priyaM kurvanti ye te durlabhAH sujanAH // 38 // 39) [ sarvasyaiSA prakRtiH priya utpAdite priyaM kartum / sujanasyaiSA prakRtirakRte'pi priye priyaM kartum / / ] 40) [ paruSaM na bhaNasi bhaNito'pi hasasi hasitvA jalpasi priyANi / sajjana tava svabhAvo na jAnImaH kasya sadRkSaH // ] paruSaM na bhaNasi, paruSaM bhASito hasasi, hasitvA jalpasi priyANi / sajjana tava. svabhAvo na jAnImaH kasya sadRkSaH // 40 // ... For Private And Personal Use Only

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bajjAlaggaM [41:4.1. 41) necchasi parAvayAraM parovayAraM ca nizcamAvahasi / avarAhehi na kuppasi suyaNa namo tuha sahAvassa // 1 // 42) dohi ciya pajattaM bahuehi vi kiM guNehi suynnss| vijjupphuriyaM roso mittI pAhANareha vva // 11 // 43) re re kalikAlamahAgaiMda galagajiyassa ko kaalo| ___ ajja vi supurisakesarikisoracalaNakiyA puhavI // 12 // 44) dINaM ambhuriu patte saraNAgae piyaM kaauN| avaraddhesu vi khamiuM suyaNo ciya mavari jANei // 13 // 41) [ necchasi parApakAraM paropakAraM ca nityamAvahasi / aparAdhairna kupyasi sujana namastava svabhAvAya / / ] sujana namastava svabhAvAya / yatastvaM necchasi parApakAra, paropakAraM ca nityamAvaha si / tathA aparAdhaipi na kupyasi // 41 // 42) [ dvAbhyAmeva paryAptaM bahubhirapi kiM guNaiH sujanasya / vidyutsphuritaM roSo maitrI pASANarekheva // ! dvAbhyAM guNAbhyAmeva paryAptaM paripUrNa sujanasya / bahubhirguNaiH kiM prayojanam / kiM tavyamityAha / vidyudvilasitaM roSo maitrI pASANarekhA / ko'rthaH / roSaH kSaNadRSTa naSTaH / maitrI paassaannrekhaasdRshii| AmaraNAvadhi ityarthaH // 42 // ___43) [re re kalikAlamahAgajendra galagarjitasya kaH kAlaH / adyApi supuruSakesarikizoracaraNAGkitA pRthvI // ] re re kalikAla eva mahAgajendra, tava galagarjitasya kaH kAlaH, ko nAma prastAvaH / kimiti / yato'dyApi satpuruSa eva kesarikizoraH taccaraNAGkitA pRthvI vartate / idamotirahasyam / yathA kesariNi sati mattasyApi hastino visphUrjitaM na vilasati, tathA satpuruSe bhuvanamalaMkurvati kalikAla vilasitaM na parisphurati // 43 // 44) [ dInamabhyuddhatuM prApte zaraNAgate priyaM kartum | aparAddheSvapi kSantuM sujana eva kevalaM jAnAti // ] sujana eva kevalaM jAnAtyetat 1 B avarAhe vi. 2 Laber vijjupphuribho. 3 I J idamatra aitihyam. For Private And Personal Use Only

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-48:4.17 ] sajjaNavajjA 45) be purisA dharaha dharA ahavA dohiM pi dhAriyA dharaNI / uvayAre jassa maI uvayariyaM jo na pamhusaI' // 14 // 45) paDivajati na suyaNA aha paDivajaMti kaha vidukkhehiM / pattharareha vva samA maraNe vi na annahA hoi // 15 // 47 ) selA calaMti palapa majjAyaM sAyarA vi me Mti / suNA tarhi pi kAle paDivannaM neya siDhilaMti // 16 // 48) caMdaNataru vva suyaNA phalarahiyA jai vi nimmiyA vihiNA / taha vi kuNaMti paratthaM niyayasarIreNa loyassa // 17 // 15 kartum / kimityAha / dInamanAthamabhyuddhartum / prApte zaraNAgate priyaM kartum / aparAdhavatsu puMsu kSamituM sujanaH khalvalam // 44 // 45) [ dvau puruSau dharati dharAghavA dvAbhyAmapi dhAritA dharaNI / upakAre yasya matirUpakRtaM yo na vismarati // ] dvau puruSau dharA dharatu / 'kau tAvityAha / upakAre yasya matiH / yazcopakRtaM na vismarati // 45 // 1 I 46) [ pratipadyante na sujanA atha pratipadyante kathamapi duHkhaiH / prastarekheva samA maraNe'pi nAnyathA bhavati // ] sujanA na pratipadyante nAGgIkurvate / atha kathamapi pratipadyante, tadA duHkhaiH kRcchrega / teSAM pratii pattiH prastararekhAsamA maraNe'pi nAnyathA bhavati / yadaGgIkRtaM tadanyathA na bhavati // 46 // 47 ) [ zailAzvalanti pralaye maryAdAM sAgarA api muJcanti / sujanAstasminnapi kAle pratipannaM naiva zithilayanti / / ] zailA aSTau kulAcalAH pralaye calanti / sAgarAzca pralaye maryAdA muJcanti / sujanAstasminnapi pralaye pratipannaM naiva zithilayanti / uktaM ca / "diggaja kama ThakulAcalaphaNipatividhRtApi calati vasudheyam / pratipannamamalamanasAM na calati puMsAM yugAnte'pi " iti // 47 // For Private And Personal Use Only 48) [ candanataruriva sujanAH phalarahitA yadyapi nirmitA vidhinA / tathApi kurvanti parArthaM nijakazarIreNa lokasya // ] sujanA yadyapi vidhina 1 BCJ dharau 2 ] jo uvayAraM na vissarai.

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vajjAlaggaM [49:.5.1.. 5. dujaNavajA [ durjanapaddhatiH] 49) hayadujjaNassa vayaNaM niraMtaraM bhlkjjlcchaayN| saMkuddhaM bhiuDijuyaM kayA vi na hu nimmalaM diTuM // 1 // 50) 'thaddho vaMkaggIvo avaMcio vismdihiduppeccho|| ahiNavariddhi vva khalo sUlAdinnu' vva paDihAi // 2 // 51) nahamAsabheyajaNaNo dugmuhao atthikhNddnnsmttho| taha vi hu majjhAvalio namaha khalo naharaNasariccho // 3 // phalarahitA vinirmitAH / ka iva | candanavRkSa iva / tathApi nijazarIreNa lokeSu parArthaM paropakAraM kurvate / yathA candanatasaniSphalaH, tathApi nijazarIrapeSaNapaGkena dAghArtAnAM tApopazAntaye bhavati, tadvad Turgato'pi sujano duHkhitAnAM lokAnAM nijazarIreNeti // 48 // 49) [ hatadurjanasya vadanaM nirantaraM bahalakajjalacchAyam / saMRddhaM bhRkuTiyutaM kadApi na khalu nirmalaM dRSTam // ] hatadurjanasya mukhaM kenApi na khalu nirmalaM dRSTam / kiviziSTam / nirantaraM bahalakajjalacchAyaM sarvadA ruSTataram / saMkruddhaM bhRkuTiyutam / / 49 // ____50) [ stabdho vakragrIvo'vAJcito viSamadRSTiduSprekSyaH / abhinavaciriva khalaH zUlAdatta iva pratibhAti ] khalo'bhinavarddhiH zUlAdatta iva pratibhAti / kiMviziSTaH / stabdhaH / vaRgrIvaH / avAJcito'dhomukhaH / viSamadRSTiduSprekSyaH / abhinavarddhizUlIprotayorapi vizeSaNAnImAni kartavyAni // 50 // ___51) [nakhamAMsabhedajanano durmukho (dvimukho) 'rthi-('sthi-) khaNDanasabharthaH / tathApi khalu madhyAvalito namata khalo nakhaTsadRkSaH / / khalaM namata / yataH kIdRk / nakhamAMsabhedajanakaH / dvayorapi prItyA militayornakhamAMsayoriva, bhedanaM viyojanaM janayatIti janakaH / durmukhaH / ( ? dvimukhaH ? ) pazcAdanyat purazcAnyadvAdI / astikhaNDanasamarthaH / parasya astivyAdisamUhaH, tatkhaNDane samarthaH / tathApi khalu majjhAvalio 1 Laber sUlAhinnu ( = zUlAbhinnaH or zUlabhinnaH ). For Private And Personal Use Only

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--54 : 5.6 ] dujjaNavajjA 52) akulINo domuhao tA mahuro bhoyaNaM muhe jaav|| murau vva khalo jiNNammi bhoyaNe virasamArasai // 4 // 53) niddhammo guNarahio ThANavimukko ya lohsNbhuuo| viMdhai jaNassa hiyayaM pisuNo bANu vva lggNto||5|| 51) jamme vijaM na hayaM na hu hosai jaM ca jammalakkhe vi| taM japaMti taha cciya pisuNA jaha hoi sAricche // 6 // madhyAvalizcittavakraH / ata eva naharaNasariccho nakhalUsadRkSaH / so'pi nakhamAMsayorbhedanaM chedanaM tajjanakaH / durmukhakaH ( ? dvimukhakaH ? ) / asti( ? asthi-) khaNDanasamarthaH / tathApi khalu madhyAvalito madhye vkriikRtH||51|| 52) [ akulIno dvimukhastAvanmadhuro bhojanaM mukhe yAvat / muraja iva khalo jIrNe bhojane virasamArasati // ] khalo muraja iva mardala iva bhavati / gityAha / akulIno jArajAtaH / dvimukho dvijihvaH / tAvanmadhuro bhojanaM mukhe yAvat / yAvadeva bhojanAdi dIyate tAvanmadhuro hRSTaH / jINe bhojane virasamArasati karNakaTubhASI / mardalo'pyevaM vidhaH / akulIno'spRSTabhUmiH / yato'ke dhRtvA vAdyate / " mRdaGgo murajo bhedAstvaGkyAliGgayordhvagAstrayaH " ityamarasiMhaH / / 52 / / 53) [ nirdharmo guNarahitaH sthAna vimuktazca lobha-(loha-) saMbhUtaH / vidhyati janasya hRdayaM pizuno bANa iva lagan // ] pizuno bANa iva lagan janasya hRdayaM vidhyati / ubhayoH zleSamAha / nirdharmaH paapii| pakSe dharmazabdena dhanurlabhyate / dhanurmuktaH / tathA guNAH sattvasaujanyAdayastai rahitaH / tyaktapratyaJcazca / ThANavimukko sthAna vimuktaH / pakSe sthAnAni AlIDhavaizAkhapratyAlIDhAdIni tairvimuktazca / lobhasaMbhUtaH / lohasaMbhUtazceti // 53 // ____54) [ janmanyapi yanna bhUtaM na khalu bhaviSyati yacca janmalakSe'pi / tajjalpanti tathaiva pizunA yathA bhavati sadRkSam // ] pizunA janmanyapi yanna bhUtaM, na khalu bhaviSyati yajjanmalakSe'pi, tajjalpanti tathaiva yathA bhavati sadRkSam / ayamatra bhAvaH / yat kadAcit kvacinna' saMghaTate, tad ghaTamAnamiva sAkSAjjalpanti / / 54 / / ___ 1 J kvacinna bhavati na sNghttte| vala 2 For Private And Personal Use Only

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vajjAlaggaM [55:5.7 55) guNiNo guNehi vihavehi vihaviNo hoMtu gamviyA nAma / dosehi navari gavvo khalANa maggo cciya auvo // 7 // / saMtaM na deMti vAreti detayaM dinayaM pi hAraMti / aNimittavairiyANaM khalANa maggo Jciya auvvo|| 8 // 57) paravivaraladdhalakkhe cittalae bhIsaNe jmljiihe| vaMkaparisakire goNase va pisuNe suhaM ktto||9|| - 58) asamatthamaMtataMtANa kulavimukkANa bhoyahINANaM / divANa ko na bIhai vitarasappANa va khalANaM // 10 // ... 55) [ guNino guNairvibhavaivibhavino bhavantu garvitA nAma / doSaiH: kevalaM garvaH khalAnAM mArga evApUrvaH / / ] khalAnAM mArga evApUrvaH / kathaM. jJAyate / guNino guNairgavitA bhavantu, vibhavino vibhavairgavitA nAma / kevalaM doSairgarvaH khalAnAm , ata evApUoM maargH| atra' guNavanto'pi vibhavino'pi garva na vidadhate guNavibhavaH / tatra doSaiH khalA garvaM kurvata. ityAzcaryam / / 55 // 56) [ sanna dadati vArayanti dadataM dattamapi hArayanti / animittairiNAM khalAnAM mArga evApUrvaH / / ] sadapi vidyamAnaM na dadati / vArayanti dadataM puruSam / dattamanyenApi hArayanti, Acchidya prAhayanti / animittavairiNAM khalAnAM mArgo'pUrvaH / / 56 / / 57) [ paravivaralabdhalakSye calacitte ( citrale ) bhISaNe yamalajihve / vakragamanazIle gonasa iva pizune sukhaM kutaH / / ] pizune sukhaM kuto bhavati / gonase sarpa iva / ubhayoH zleSamAha / kiMviziSTe / parasya vivaraM chidraM tatra labdhalakSye / pakSe paravivaram anyena mUSakA dinA kRtaM vivaram / cittalae nAnAcitte, Azcaryayukte / pakSe citrale / bhISaNe / yugalajihve / vaMkaparisakire / sakka gatyarthaH / vakragamanazIle // 57 // 58) [ asamarthamantratantrebhyaH kulavimuktebhyo bhoghiinebhyH| dRSTebhyaH ko na bibheti vyantarasabhya iva khalebhyaH / ] dRSTebhyaH khalebhyaH ko na 1 J yatra. For Private And Personal Use Only

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- 61 : 5.13 ] dujaNavajjA 59) eyaM ciya bahulA ho jIvijai jaM khalANa majjhammi / lAho jaM na Dasijai bhuyaMgaparibeDhie calaNe // 11 // 60 ) na sahai abbhatthaNiyaM asai gayANaM pi piTTisAI / daTThUNa bhAsuramuhaM khalasIhaM ko na bIhei // 12 // 61 ) mA vaccadda vosaMbhaM pamudde bahukuDakavaDabhariyANaM / nivvattiya kajjaparaMmuhANa suNayANa va khalANaM / / 13 / / 19 bibheti / vyantarasarpebhya iva / kiMviziSTebhya ubhayebhyaH / asamatthamaMtataMtANa / asamaryAni mantratantrANi yeSu te'samarthamantratantrAstebhyaH / kulavimukANa kulavimuktebhyo'kulInebhyaH / pakSe, aSTau nAgAnAM kulAni tadvyatiriktebhyaH / bhogahINANa / bhogahInebhyaH, pakSe niH phaNebhyaH // 58 // " 59) [ etadeva bahulAbho jIvyate yat khalAnAM madhye / lAbho yanna dazyate bhujaGgapariveSTite caraNe // ] etAvadeva (? etadeva ! ) bahulAbhaH khalAnAM madhye nivasadbhijjIvyate / amumarthamarthAntaradvAreNa draDhayati / lAbho yanna dazyate pumAn bhujaGgapariveSTite caraNe // 59 // 60 ) [ na sahate'bhyarthanAm ( na sahate'stanitam ) aznAti gatAnAmapi ( gajAnAmapi ) pRSThamAMsAni / dRSTvA bhAsuramukhaM khalasiMha ko na bibheti || ] kha eva siMhastaM dRSTvA ko na vibheti / siMhasAdharmyamAha / khalo na sahate'myarthanakaM, siMhazca na sahate'bhrasta nitaM meghagarjitam / aznAti gatAnAmapi pRSThamAMsAni / gateSvanyatra puMsu durvacanaM vakti | pakSe, gajAnAmapi pRSThamAMsAnyaznAti bhakSayati / kiMviziSTaM khalasiMham / bhAsuramukhaM bhISaNAnanam || 60 // For Private And Personal Use Only 61 ) [ mA vrata vizrambhaM pramukhe bahukUTa kapaTamRtAnAm / nirvartitakAryaparAGmukhAnAM zunakAnAmitra khalAnAm || ] mA vrajata vizvAsaM zunakAnAbhitra khalAnAM pramukhe bahukUTakapaTabhUtAnAM nirvartita kAryaparAGmukhAnAm / zukapakSe, nirvartitaM kAryaM surataM tatra parAGmukhAnAm / svabhAva eva teSAM kRtasuratA yonisthita mehanA api parAGmukhA bhavanti // 61 // 1 ] bahubhiH kUTakapaTai tAnAm /

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20 vajAlaggaM [62:5.1462) jehiM ciya unbhaviyA jANa pasAeNa niggypyaavaa| samarA Dahati vijhaM khalANa maggo ciya audavo // 14 // sarasA vi dumA dAvANaleNa DajhaMti sukkhsNvliyaa| dujjaNasaMge patte suyaNo vi suhaM na pAvei / / 15 / / khalasajjaNANa dosA guNA ya ko vaNNiuM tarai loe| jai navari nAyarAo dohiM jIhAsahassehi // 16 // 6. mittavajjA [mitrapaddhatiH] 65) eka ciya salahijai diNesadiyahANa navari nivvahaNaM / Ajamma ekamekehi jehi viraho ciya na dittttho||1| 64) 62) [yairevo kRtA yeSAM prasAdena nirgtprtaapaaH| zabarA dahanti vindhyaM khalAnAM mArga evApUrvaH // ] yairevorvIkRtA, yeSAM prasAdena nirgatapratApAH / ya evaMvidhAste zabarA dahanti vindhya parvatam / khalAnAM mAgoM'pUrvaH / / 62 // ___63) [ sarasA api drumA dAvAnalena dahyante zuSkasaMvalitAH / durjanasaMge prApte sujano'pi sukhaM na prApnoti // ] sarasA ArdrA api drumAH zuSkaNa drumeNa saMvalitA: saMyuktAH santo dhynte| durjanasaMge prApte sujano'pi sukhaM na prApnoti / atra sujana aaiivRksssdRshH| durjanaH zuSkatulyaH // 63 // 64) [ khalasujanayodoSAn guNAMzca ko varNayituM zaknoti loke / yadi kevalaM nAgarAjo dvAbhyAM jihvAsahasrAbhyAm ] khalasajjanayodoSAn guNAMzca ko varNayituM tarai samartho bhavati loke| kevalaM yadi nAgarAjo jihvAsahasrAbhyAM dvAbhyAm / / 64 / / 65) [ ekameva zlAdhyate dinezadivasayoH kevalaM nirvahaNam / AjanmaikaikAbhyAM yAmyAM viraha eva na dRSTaH ] ekameva zlAghyate dinezadivasayonirvahaNam / Ajanma ekaikAbhyAM yakAbhyAM vinirdiSTaH sneha iti / parasparaM vinA na bhavati / / 65 // For Private And Personal Use Only

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"-69: 6.5] mittavajA 66) paDivanaM diNayaravAsarANa doNhaM akhaMDiyaM suhai / sUro na diNeNa viNA diNo vi na hu sUravirahammi // 2 // 67) mittaM payatoyasamaM sAricchaM ja na hoi kiM teNa / ahiyAei milaMtaM Avai AvaTTae paDhamaM // 3 // 68) taM mittaM kAyanvaM je kira vasaNammi desakAlammi / AlihiyabhittibAullayaM vana paraMmuhaM ThAi // 4 // taM mittaM kAyavvaM jaM mittaM kaalkNbliisrisN| uyaeNa dhoyamANaM sahAvaraMgaM na mellei // 5 // 66) [pratipannaM dinakaravAsarayordvayorakhaNDitaM zobhate / sUryoM na dinena vinA dinamapi na khalu sUryavirahe / / ] dvayordinakaravAsarayorakhaNDitaM pratipannaM shobhte| tadeva darzayati / sUryo na dinena vinA dinamapi sUryeNa vinA na bhavati / pUrvo'pyartho'nena gAthAntareNodvelitaH / / 66 / / 67) [ maitraM payastoyasamaM sadRkSaM yanna bhavati kiM tena / adhikAyate miladApadyAvartate prathamam / / mitraM ( ? maitram ? ) payastoyasamam / sAdRzyaM ( ? sadRzam ? ) yanna bhavati kiM tena / adhikAyate miladekIbhavat / Avarte prathamam AyAti toyam / / 67 / / 58) [tanmitraM kartavyaM yat kila vyasane dezakAle / Alikhitabhittiputraka iva na parAGmukha tiSThati / / ] tanmitraM kartavyaM yat / kira iti kilAtheM / vyasane dezakAle ca / AlikhitaM bhittau bAullayaM citralikhitaputraka iva na parAGmukhaM tiSThati / yAdRgvidho likhitazcitrapuruSaH saMmukhastadvadyo duHkhakAle saMmukhaM (? parAGmukhaH? ) na bhavati, pRSThaM na prayacchati / / 68 / / 69) [tanmitraM kartavyaM yanmitraM kAlakambalIsadRzam / udakena dhAvyamAnaM svabhAvaraGga na muJcati / ] tanmitraM kartavyaM yanmitraM kAlakambalIsadRzam / udakena dhAvyamAnaM svabhAvaraGgaM na muJcati / yathA kRSNaH kambalaH zatazaH pAnIyena dhautaH kRSNa eva tathA yanmitramApadgrastamapi svabhAvaM na muzcati / / 69 // For Private And Personal Use Only

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vajAlaggaM [70: 6.6 70) saguNANa nigguNANa ya garuyA pAlati je ji paDiyannaM / pecchaha vasaheNa samaM hareNa volAvio appA // 6 // 71) chijjau sIsaM aha hoDa baMdhaNaM cayau savvahA lcchii| paDivanapAlaNe supurisANa ja hoi taM hou // 7 // 72) diDhalohasaMkalANaM annANa vi vivihapAsabaMdhANaM / tANaM ciya ahiyayaraM vAyAbaMdhaM kulINassa / / 8 / 7. nehavajjA [snehapaddhatiH] 73) caMdo dhavalijjai puNNimAi aha puNimA vi cNdenn| samasuhadukkhAi maNe puNNeNa viNA na labbhaMti // 1 // ___70) [ saguNAnAM nirguNAnAM ca guravaH pAlayanti yadeva pratipannam / prekSadhaM vRSabheNa samaM hareNAtikAmita AtmA // ] saguNAnAM nirguNAnAM ca gurukA mahAntaH pratipannaM yat tat pratipAlayanti, netare kSudrAH / atra dRSTAntamAha / prekSadhaM vRSabheNa samaM saha hareNa AtmA atikrAmitaH / yathA haraH saptabhuvanAdhipatihastyazvAdi parihRtya AgataM vRSabhamaGgIcakAra tathA nirguNaM saguNamapi puruSaM mahAn pratipadyata iti // 70 // 71) [ chidyatAM zIrSamatha bhavatu bandhanaM tyajatu sarvathA lakSmIH / pratipannapAlane supuruSANAM yadbhavati tadbhavatu // ] chidyatAM zIrSa mastakam / athavA bhavatu bandhanam / tyajatu sarvathA lakSmIH / pratipannapAlane satpuruSANAM madbhavati tadbhavatu / yadyapi pUrvoktam ahamahamikayollasati tathApi pratipanna kurvata eva mahAntaH / / 71 // ____72) [ dRDhalohazaGkhalAbhyo'nyebhyo'pi vividhapAzabandhebhyaH / tebhya evAdhikataraM vAgbandhanaM kulInasya / / ] ___73) [ candro dhavalIkriyate pUrNimayAtha pUrNimApi candreNa / samasukhaduHkhAni manye puNyena vinA na labhyante // ] candro dhavalI kriyate pUrNimayA atha pUrNimApi candreNa / maNe iti ahaM manye / samasukhaduHkhAH puNyena vinA na labhyante / amumevArthamaryAntareNa prakaTayati // 73 // For Private And Personal Use Only

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--78: 7.6] nehavajA . .74) ekkAi navari neho payAsio tihuyaNammi jonnhaae| jA jhijjai jhINe sasaharammi vaDDhei vaDdate // 2 // 75) jhijjai jhINammi sayA vaDDhai vaDdatayammi svisesN| sAyarasasINa chajjai jayammi paDivannaNivvahaNaM // 3 // 76) paDivanaM jeNa samaM puvaNiopaNa hoi jIvassa / dUralio na dUre jaha caMdo kumuyasaMDANaM // 4 // 7) dUraTThiyA na dUre sajjaNacittANa puvamiliyANaM / gayaNaTrio vi caMdo AsAsai kumuyasaMDAI // 5 // 78) diDe vi hu hoi suhaM jai vi na pAvaMti aNgsNgaaii| dUraDio vi caMdo suNivvuI kuNai kumuyANaM // 6 // 74) [ ekayA kevalaM snehaH prakAzitastribhuvane jyotsnyaa| yA kSIyate kSINe zazadhare vardhate vardhamAne // ] ekayA eva jyotsnayA tribhuvane snehaH prakAzitaH / yA zazadhare khinne khidyate (? kSINe kSIyate ), cardhamAne vardhate // 74 // 75) [kSIyate kSINe sadA vardhate vardhamAne savizeSam / sAgarazazino rAjate jagati pratipanna nirvahaNam // ] sAgarazazinorjagati pratipanna nirvahaNaM zobhate / yogyatAM bhajate / katham / yat sAgarastasmin kSINe kSIyate, sadA sarvadA vardhamAne sphItIbhavati, sphAyate / / 75 / / 76) [ pratipannaM yena sama pUrvaniyogena bhavati jIvasya / dUrasthito na dUre yathA candraH kumudapaNDAnAm || ] jIvasya pUrvaniyogena pUrvakRtakarmaNA yena samaM pratipannaM bhavati, sa dUrasthito'pi na duure| atra dRSTAntaH / yathA candraH kumudakhaNDAnAM kairavANAM dUra sthito'pi na dUre bhavati / / 76 / / 77) dUra sthitA na dUre sajjana cittAnAM pUrvamilitAnAm / gaganasthito'pi candra AzvAsayati kumudaSaNDAni / / ] pUrvamilitAnAM sajjanacittAnAM dUrasthitA na dUraM bhavanti / dRSTAntamAha / gaganasthito'pi candraH kumudakhaNDAnyAzAste vikAzayatIti yAvat / / 77 / / 78) [ dRSTe'pi khalu bhavati sukhaM yadyapi na prApnuvantyaGgasaMgAn / dUrasthito'pi candraH munirvRtiM karoti kumudAnAm / / ] dRSTe'pi sukhaM For Private And Personal Use Only

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MAAN vajAlaggaM [79: 5.779) emeva kaha vi kassa vi keNa vi diDeNa hoi prioso| kamalAyarANa raiNA kiM kajjaM jeNa viyasaMti // 7 // 80) katto uggamai raI katto viyasaMti pNkyvnnaaii| suyaNANa jae neho na calai dUraThiyANaM pi // 8 // 8. nIivajjA [nItipaddhatiH] 81) jaM jassa mammabhayaM cAlijaMtaM ca dUmae hiyarya / taM tassa kaNNakaDuyaM kulesu jAyA na japAta // 1 // 8.) saMtehi asaMtehi ya parassa kiM jaMpiehi dosehiM / atyo jaso na labbhaha so vi amitto kao hoi // 2 // bhavati yadyapi aGgasaMga na prApnoti / dUra sthito'pi candraH kumudAnAM suSTu nirvRtiM sukhaM, tAtvikatayA vikAza, karoti / / 78 // 79) evameva kathamapi kasyApi kenApi dRSTena bhavati paritoSaH / ' kamalAkarANAM raviNA kiM kAryaM yena vikasanti / / ] evameva mudhaiva kathamapi kasyApi kenApi dRSTena paritoSo bhavati / kathaM jJAyata ityAha / kamalAkarANAM padmakhaNDAnAM raviNA sUryeNa kiM kAryaM yena hetunA te vikasanti / / 79 / / 80) [ kuta udgacchati raviH kuto vikasanti paGkajavanAni / mujanAnAM jagati sneho na calati dUra sthitAnAmapi / / ] kutaH kvodgacchati raviH kutazca vikasanti paGkajavanAni / sujanAnAM yatra sneho dUrasthitAnAmapi na calati / / 80 / / 81) [ yadyasya marmabhedam ucyamAnaM ca dUnayati hRdayam / tattasya kaNakaTukaM kuleSu jAtA na jalpanti / / ] yadyasya marmabhedaM cAlyamAnam ucyamAnaM dUyate hRdayam / tattasya karNakaTukaM kuleSu jAtAH kulajA na jalpanti // 81 / / 82) [ sadbhirasadbhizca parasya kiM jalpitaiSaiiH / arthoM yazo na labhyate sa cAmitraH kRto bhavati / / ] parasya sadbhirasadbhirapi jalpitaidoSaiH kiM prayojanaM, na kimapi / arthoM yazo na labhyate, sa cAmitrIkRto bhavati, zatruH kRto bhavatItyarthaH / / 82 / / For Private And Personal Use Only

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-86: 8.6] nIivajA 25. 83) appahiyaM kAyavvaM jai sakkai parahiyaM ca kAyavvaM / appahiyaparahiyANaM appahiyaM ceva kAyavvaM // 3 // 84) purise saJcasamiddhe aliyapamukke sahAvasaMtuTTe / tavadhammaNiyamamaie visamA vi dasA samA hoi // 4 // 85) sIlaM varaM kulAo dAlidaM bhavvayaM ca rogaao| vijjA rajjAu varaM khamA varaM suThu vi tavAo // 5 // 86) sIlaM varaM kulAo kuleNa kiM hoi vigayasIleNa / kamalAi kaddame saMbhavaMti na hu hu~ti maliNAI // 6 // 83) [ AtmahitaM kartavyaM yadi zakyate parahitaM ca kartavyam / AtmahitaparahitayorAtmahitaM caiva kartavyam / / ] AtmahitaM kartavyaM, yadi zakyate kartuM tadA parahitaM ca kartavyam / Atmahitaparahitayormadhye AtmahitaM kartavyam iyameva nItiH / / 83 / / / 84) [ puruSe satyasamRddhe'lIkapramukte svabhAvasaMtuSTe / tapodharmaniyamamaye viSamApi dazA samA bhavati / / ] ete guNA: puruSe vartamAnaM dazAvaiSamyaM nAzayantIti bhAvaH // 84 / / / 85) [ zIlaM vara kulAta dAridrayaM bhavyaM ca rogAt / vidyA rAjyAdvaraM kSamA baraM suSTvapi tapasaH // ] kulAcchIlaM varam / rogAd dAridryaM varam , alpavyayaM nIrogatvam / varaM rAjyAdvidyA / suSTvapi tapasaH kSamA varam / akulo'pi yadi zIlavAn , daridro'pi nIrogo, bhraSTarAjyAdapi ( ? bhraSTarAjyo'pi ? ) vidyAvAn, prataptatapaso'pi ( prataptatapasko'pi ? ) kSamAvAn puruSaH zreSTha iti bhAvaH / / 85 / / 86) [ zIlaM varaM kulAt kulena kiM bhavati vigatazIlena / kamalAni kardame saMbhavanti na khalu bhavanti malinAni / / ] pUrvoktAnAM padArthAnAmAdya dRSTAntayati / zIlaM varaM kulAt / kulena kiM bhavati vigatazIlena / kutaH / kamalAni kardameM saMbhavanti, na khalu bhavanti malinAni / ataH zIlaM kAraNaM na tu vaMzaH / / 86 / / For Private And Personal Use Only

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vajAlaggaM [87 : 8.587) jaMji khamei samattho dhaNavaMto jaM na gavyamuvvahaha / jaM ca savijjo namiro tisu tesu alaMkiyA puhabI // 7 // 8) chaMdaM jo aNuvaTTara mammaM rakkhai guNe payAsei / so navari mANusANaM devANa vi vallaho hoi // 8 // 89) uNavaMcaNeNa variso nAsai divaso kubhoyaNe bhutte / kukalatteNa ya jammo nAsai dhammo ahammeNa // 9 // channaM dhammaM payarDa ca porisaM parakalattavaMcaNayaM / gaMjaNarahio jammo rADhAittANa saMpaDai // 10 // 87) [ yat khalu kSamate samartho dhanavAn yanna garvamudraha ti| yacca savidyo namrastribhistairalaGkRtA pRthvI / ] tribhirevAlaGkRtA pRthvii| kaiH kairityAha / yat kSAmyAta samarthaH / dhanavAMzca yadgarvaM nodvaha ti| yacca savidyo namiro namraH // 87 // 42) [chandaM yo'nuvartate marma rakSati guNAn prakAzayati / sa na kevalaM mAnuSANAM devAnAmapi vallabho bhavati / / ] chandaM yo'nuvartate / ko'rthH| svAminaM prati / svAmI kathayati dakSiNAmapi pUrvI dizaM yadA, tadA yaH sevakaH sa vakti " iyaM pUrvaiva diga na dakSiNA" / tathA vaTo vaTo'yaM na bhavati, kiMtu pipala iti, tatra pipala eveti vakti / idaM chandAnuvartanam / marma rakSati, guNAn prakAzayati / sa na kevalaM manuSyANAM, devAnA vallabho bhavatItyarthaH / / 88 / / 89) [kSaNavaJcanena varSoM nazyati divasaH kubhojane bhukte| kukalatreNa ca janma nazyati dho'dharmeNa / / ] kSaNa utsavo dIpotsavAdiH / tasya vazcanenAkaraNena varSoM nazyati / divasaH kubhojane bhukte| janma kukalatreNa, adharmeNa dharmo'pi nazyati / / 89 // ___90) [ channo dharmaH prakaTaM ca pauruSaM parakalatravaJcanam / kalaGkarahitaM janma bhavyAtmanAM saMpadyate // dharmazchanno'prakaTaH / prakaTaM ca pauruSam / parakalatravaJcanam / kalaGkara hitaM janma / rADhAittANa bhavyAtmanAM bhAgyavatAmiti yAvat / bhavati saMpadyate // 9 // For Private And Personal Use Only

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-95 : 9.5] dhIravajA 9. dhIravajjA [dhIrapaddhatiH / 91) appANaM amuyaMtA je AraMbhaMti duggamaM kajjaM / paramuhapaloiyANaM tANaM kaha hoi jylcchii||1|| 92) sigdhaM Aruha kajja pAraddhaM mA kaha pi siDhilesu / pAraddhasiDhiliyAI kajjAi puNo na sijhati // 2 // 93) acchau tA iyarajaNo aMge cciya jAi paMca bhuuyaaii| tAhaM ciya lajjijjai pAraddhaM pariharaMteNa // 3 // 4) jhINavihavo vi suyaNo sevai ranaM na patthae annaM / maraNe vi bhaimahagdhaM na vikkiNai mANamANikaM // 4 // 95) be maggA bhuvaNayale mANiNi mANunayANa purisANaM / ahavA pAvaMti siriM ahava bhamaMtA samappaMti // 5 // *wwwwwwwwwwwwwwwww ___91) [ AtmAnamamuJcanto ya Arabhante durgamaM kAryam / paramukhAcalokinAM teSAM kathaM bhavati jayalakSmIH / / ] AtmAnamamuJcanto ya Arabhante durgamaM kArya paramukhAvalokinAM teSAM kathaM jayalakSmIrbhavati / / 91 / / 92) [ zIghramAroha kArya prArabdhaM mA kathamapi zithilaya / prArabdhazithilitAni kAryANi punarna sidhyanti // ] zIghramArabhasva kArya, prArabdhaM mA kathamapi zithilaya / prArabdha zithilitAni kAryANi punarna sidhyanti / / 92 / / 93) [ AstAM tAvaditarajano'Gga eva yAni paJca bhUtAni / tebhya eva lajjyate prArabdhaM pariharatA / / ] AstAM tAvaditarajanaH / aGgasthitAni yAni paJca bhUtAni pRthivyaptejovAyvAkAzAstebhya eva lajjyate prArabdhaM pariharatA tyajatA puruSeNa / / 93 / / ___94) [kSINavibhavo'pi sujana: sevate'raNyaM na prArthayate'nyam / maraNe'pyatimahAgha na vikrINAti mAnamANikyam / / ] kSINavibhavo'pi sujanaH sevate'raNyaM prArthayate nAnyam / maraNe'pyatimahA na vikrINAti mAnamANikyam / dhIrA daridriNo'pi maraNabhAjo'pi mAna muktvAnyaM na prArthayanta iti bhAvaH / / 94 // 95) [ dvau mArgoM bhuvanatale mAnini mAnonatAnAM puruSANAm / athavA prApnuvanti zriyamathavA bhramantaH samApyante / / ] dvAveva mArgoM bhuvanatale For Private And Personal Use Only

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28 vajAlaggaM [96 : 9.6-- 96) beNNi vi hu~ti gaIo sAhasavaMtANa dhIrapurisANaM / vellahalakamalahatthA rAyasirI ahava pvvjjaa||6|| 97) ahavA maraMti guruvasaNapelliyA khaMDiUNa niyajIhaM / no gaMtUNa khalANaM cavaMti dINakkharaM dhIrA // 7 // 98) aha suppai piyamAliMgiUNa uttuNgthorthnnvtthe| aha narakaraMkakaMkAlasaMkule bhIsaNamasANe // 8 // 9) aha bhuMjai saha piyakAmiNIhi kaJcolathAlasippIhi / ahavA vimalakavAle bhikkhaM bhamiUNa peyavaNe // 9 // wwwwww.xxxx.~~~ mAnini mAnonnatAnAM puruSANAm / athavA bhramanto grAmanagarATavIpu zriyaM prApnuvanti, athavA samApyante mriyanta ityarthaH / / 95 / / 95) [dve api bhavato gatI sAhasavatAM dhIrapuruSANAm / vikasitakamalahastA rAjazrIrathavA pravrajyA / / dve eva gatI bhavataH / keSAm / sAhasavatAM dhIrapuruSANAm / ke te ityAha / vikasitakamalahastA rAjazrIrathavA pravrajyA / / 96 / / 97) [ athavA mriyante guruvyasanapreritAH khaNDayitvA nija jihvAm / no gatvA khalAnAM jalpanti dInAkSaraM dhIrAH / / ] athavA dhIrA nijajihvAM khaNDayitvA gurutryasanapreritAH santo mriyante, no gatvA khalAnAM purato dInAkSaraM dehItyAdi jalpanti / / 97 / / 98) [ atha supyate priyaamaalinggyottunggpRthustnpRsstthe| atha narakaraGkakaGkAlasaMkule bhISaNazmazAne ..] atha pakSAntare priyAmAliGgayottuGgavistIrNastanapRSThe dhIreNa supyate / atha narakaraGkakaGkAlasaMkule bhISaNe zmazAne / / 98 // 99) [atha bhuGkte saha priyakAminIbhiH kaccolasthAlazuktibhiH / athavA vimalakapAle bhikSA bhrAntvA pretavane // ] athavA bhuGkte priya. kAminIbhiH sAkaM kaccolasthAlazuktibhiH / athavA vimalakapAle bhikSAM bhAntvA pretavane bhuGkte dhIraH / / 99 // For Private And Personal Use Only

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- 104 : 9.14 ] dhIravajjA 100) namiUNa jaM ciDhappara khalacalaNaM tihuyaNaM pi kiM teNa / mANe jaM viDhappara taNaM pi taM nivvuI kuNai // 10 // 101 ) te dhannA tANa namo te garuyA mANiNo thirAraMbhA / je garuyavasaNapaDipelliyA vi annaM na patyaMti // 11 // 102) tuMgo zciya hoi maNo maNaMsiNo aMtimAsu vidasAsu / atyaMtassa viraiNo kiraNA uddhaM ciya phuraMti // 12 // 103) tA tuMgo merugirI mayara haro tAva hoi duttAro / tAvisamA kajjagaI jAva na dhIrA pavajjaMti // 13 // 104) tA vitthiNNaM gayaNaM tAva cciya jalaharA aigahIrA / tA garuyA kulaselA jAva na dhIrehi tullati // 14 // 29 100) [ natvA yadarthate khalacaraNaM tribhuvanamapi kiM tena / mAnena yadajyata tRNamapi tannirvRtiM karoti / / ] khalacaraNaM natvA yat tribhuvanamayate, kiM tena tribhuvanena / mAnena yat tRNamapyartyate tannirvRtiM sukhaM karoti // 100 // 101) [ te dhanyAstebhyo namaste guravo mAninaH sthirArambhAH / ye guruvyasanapratipreritA apyanyaM na prArthayante / / 101 // ] 102) [ tuGgameva bhavati mano manasvino'ntimAsvapi dazAsu / astamayamAnasyApi raveH kiraNA Urdhvameva sphuranti / / 102 / / ] 103) [ tAvattuGgo meru girirmakarAlayastAvadbhavati dustaraH / tAvadviSamA kAryagatiryAtranna dhIrAH prapadyante // ] tAvattuGgo meru girirmakaragRhastAvadbhavati dustaraH / tAvadviSamA kAryagatiryAvaddhIrA na pratipadyante / dhIrA 'evaitat pUrvoktaM kartumalaMkarmINAH // 103 // For Private And Personal Use Only 104) [ tAvadvistIrNaM gaganaM tAvadeva jaladharA atigabhIrAH / tAvadgurukA: kulazailA yAvanna dhIrastulyante / / ] tAvadvistIrNaM gaganaM tAvadeva jaladharA atigabhIrAH, tAvadgurukAH kulazailAH, yAvanna dhIrastolyante // 104 //

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30 Acharya Shri Kailassagarsuri Gyanmandir vajAlaggaM 105) merU tiNaM va saggo gharaMgaNaM hRtthachittaM gayaNayalaM / vAhaliyA ya samuddA sAhasavaMtANa purisANaM // 15 // 106) saMghADeyaghaDiyavighaDiyaghaDaMta vighaDaMta saMghaDijjataM / avahatyiUNa divvaM karei dhIro samAraddhaM // 16 // 10. sAhasavajjA [ sAhasapaddhatiH ] 107) sAhasamavalaMbato pAvai hiyaicchiyaM na saMdeho / jettamaMgametteNa rAhuNA kavalio caMdo // 1 // [105: 9.15 108) taM kiMpi sAhasaM sAhaseNa sArhati sAhasa sahAvA / jaM bhAviUNa divvo paraMmuho ghuNai niyasIsaM // 2 // 105) [merustRNabhitra svarge gRhAGgaNaM hastaspRSTaM gaganatalam / kSudranadyaH samudrAH sAhasatratAM puruSANAm || ] sAhasavatAM puruSANAM merustRNa-miva, svarge gRhAGgaNa mitra, hastaspRSTaM gaganatalaM, samudrAzca kSudranadya iva / ko bhAvaH / yathA tRNamAkramyate tathA meruH / yathA gRhAGgaNaM tathA svarga: gaganatalaM hastena spRzyate, ' samudrAH kSudranadya iva tIryanta iti // 205 // 105) [ saMghaTitaghaTita vighaTitaghaTamAna vighaTamAna saMghaTyamAnam / apahatya daivaM karoti dhIraH samArabdham // ] 107) [ sAhasamavalambamAnaH prApnoti hRdayepsitaM na saMdeha: / yeneottamAGgamAtreNa rAhuNA kavalitacandraH || ] sAhasamavalambamAnaH pumAn prApnoti hRdayepsitaM na saMdeha: / kathamevaM jJAyata ityAha / yena kAraNenottamAGgamAtreNa ziraHzeSeNa rAhuNA svarbhAnunA candraH kavalitaH / atra sAhasa - meva pramANam | no ced hastapAdAdyavayavasaMyuktaM candraM mUrdhamAtro rAhuH kathaM, kavalayitumISTe // 107 // For Private And Personal Use Only 108) [ tat kimapi sAhasaM sAhasena sAdhayanti sAhasasvabhAvAH / yad bhAvayitvA daivaM parAGmukhaM dhUnayati nijaziraH || ] sAhasasahAyAH pumAMsaH tAhasena tat kimapi sAhasaM sAdhayanti / yad bhAvayitvA deva parAGmukhaM sacchiro nijaM dhUnayati " aho asya sAhasaM yadevamakArSIt " iti // 108 // 1 C sAhasasahAyA

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-113 : 10.7] sAhasavajjA 109) tharatharai dharA khumbhati sAyarA hoi vimhalo' divo| asamavavasAyasAhamasaMladdhajasANa dhIrANaM / / 3 / / 110) agaNiyasamavisamANaM sAhasatuMge smaaruhNtaannN| rakkhai dhorANa maNaM AsannabhayAulo daivo // 4 // 111) taM ki pi kammarayaNaM dhIrA vavasati sAhasavaseNaM / jaM baMbhahariharANa vi laggai citte cmkaaro||5|| 112) dhIreNa samaM samasIsiyAi re divva aaruhtss| hohiha ki pi kalaMka dhuvvaMtaM jaM na phiTTihii // 6 // 113) jaha jaha na samappai vihivaseNa vihddtkjjprinnaamo| taha taha dhIrANa maNe vaDDhai biuNo samucchAho // 7 // 109) [ kampate dharA kSubhyanti sAgarA bhavati vihvalaM daivam / asamavyavasAyasAhasasaMlabdhayazobhyo dhIrebhyaH // ] dhIrebhya evaM bhavati / kathamityAha / dharA pRthvI tharatharAyate kampate / kSubhyanti saagraaH| bhavati vihvalaM daivam / kiMviziSTebhyo dhIrebhyaH / asamavyavasAyasAhasavadbhayaH. 110) [ agaNita samaviSamANAM sAhasatuGge samArohatAm / rakSati. dhIrANAM mana AsannabhayAkulaM daivam / / ] ____111) [ tatkimapi karmaratnaM dhIrA vyavasyanti sAhasavazena / yad brahmahariharANAmapi lagati citte camatkAraH // ] tat kimapi karmaratnaM dhIrA vyavasyanti sAhasavazena, yad brahmahariharANAmapi citte camatkAroM lagati / / 111 / / 112) [ dhIreNa samaM samazISikAyAM re daivArohataH / bhaviSyati ko'pi kalako dhAgyamAno yo na yAsyati // ] re deva, dhIreNa samaM samasIsiyAe spardhayA Arohatastava ko'pi kalako bhaviSyati yo dhAvyaH mAno'pi na yAsyati // 112 / / 113) [ yathA yathA na samApyate vidhivazena vighttmaankrmprinnaamH| tathA tathA dhIrANAM manasi vardhate dviguNaH samutsAhaH // ] yathA yathA vidhi-. 1 Cbhibhalo For Private And Personal Use Only

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vajjAlaggaM [114 : 10.8 114) phalasaMpattIi samoNayAi tuMgAi phlvipttiie| hiyayAi supurisANaM mahAtarUNaM va siharA // 8 // 115) hiyae jAo tattheva vaDhio neya payaDio loe| vavasAyapAyavo supurisANa lakkhijjai phlehi'||9|| ..] 16) vavasAyaphala vivo vihavassa ya vihalajaNasamuddharaNaM / vihaluddharaNeNa jaso jaseNa bhaNa kiM na pajjattaM // 10 // 117) ADhattA sappurisehi tuMgavavasAyadinnahiyaehiM / kajjAraMbhA hohiMti niSphalA kaha ciraM kAlaM // 11 // vazena vighaTamAnaH kAryapariNAmo na samApyate, na pUrNo bhavati, tathA tathA dhIrANAM manasi dviguNaH samutsAho vardhate / / 113 // 114) [ phalasaMpattyA samavanatAni tuGgAni phala vipttyaa| hRdayAni supuruSANAM mahAtarUNAmiva zikharANi / / ] phalasaMpattyA samavanatAni tuGgAni phalavipattyA, satpuruSANAM hRdayAni mahAtarUNAmAmrAdInAM zikharANIva bhavantItyadhyAhartavyam / / 114 / / ____115) [hRdaye jAtastatraiva vardhito naiva prakaTito loke / vyavasAyapAdapaH supuruSANAM lakSyate phalaiH / / ] vyavasAyapAdapaH supuruSANAM phalaiH lakSyate / atra phalaM kAryaniSpattiH / kiMviziSTo vyavasAyapAdapaH / hRdaye jAta utpanastatraiva vardhito naiva prakaTito loke / anyo yaH pAdapo bhavati sa jAtamAtro dRzyate vardhamAnazca / ayaM tu vyavasAyavRkSaH phalaireva jJAyate / ayaM bhaavH| satpuruSANAM vyavasAyaH phalita eva jJAyate, na pUrvamiti / / 115 / / 116) [ vyavasAyaphalaM vibhavo vibhavasya ca vihvalajanasamuddharaNam / vihvaloddharaNena yazo yazasA bhaNa kiM na paryAptam / / ] vyavasAyaphalaM vibhavaH / vibhavaphalaM vihvalajanasamuddharaNam / vihvaloddharaNena yazo, yazasA bhaNa kiM na paryAptam api tu sarvamapi saMpUrNam / / 116 / / / ___117) [ ArabdhAH satpuruSaistuGgavyavasAyadattahRdayaiH / kAryArambhA bhaviSyanti niSphalAH kathaM ciraM kAlam / / ] satpuruSaistuGgavyavasAyadatta 1] phaleNa For Private And Personal Use Only

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-121 : 11.2] divvavajjA 118) na mahamahaNassa' vacche majjhe kamalANa neya khiirhre| vavasAyasAyare supurisANa lacchI phuDaM vasai // 12 // 119) taddiyahAraMbhaviyAvaDANa mittekkakajjarasiyANaM / ravirahaturayANa va supurisANa na hu hiyyviisaamo|| 13 // 11. divvavajjA [ daivapaddhatiH] 120) attho vijjA purisattaNaM ca annAi guNasahassAI / divvAyatte kajje savvAi narassa vihaDaMti // 1 // 121) satthatthe paDiyassa vi majjheNaM ei kiM pitaM kajjaM / jaMna kahiuM na sahiu~ na ceva pacchAiu tarai // 2 // hRdayaiH kAryArambhAH prArabdhAH kathaM cirakAlaM niSphalA bhaviSyanti / api tu tatkSaNAdeva phaliSyanti / / 117 / / ___118) [na madhumathanasya vakSasi madhye kamalAnAM naiva kSIranidhau / / vyavasAyasAgare supuruSANAM lakSmIH sphuTaM vasati // ] lakSmIna madhumathanasya vakSasi vasati, na kamalAnAM madhye, naiva kssiirnidhau| sphuTaM vyavasAyasAgare satpuruSANAM vyavasAya eva sAgarastatra vasati / / 118 / / ____119) [tadivasArambhavyApUtAnAM mitraikakAryarasikAnAm / ravisthaturagANAmiva supuruSANAM na khalu hRdayavizrAmaH / / ] tadivasArambhavizeSavyApUtAnAM mitraikakAryarasikAnAM satpuruSANAM na khalu hRdayavizrAmaH / keSAmiva / ra virathaturaMgANAmiva / yathA sUryasyandanasaMprasaktAnAm ( turagANAm ) aharnizaM paribhramatAM vizrAmo nAsti / teSAmapi kiMviziSTAnAm / mitraH sUryaH, tasyaikakAryarasikAnAm / / 119 / / 120) [arthoM vidyA pauruSaM cAnyAni guNasahasrANi / daivAyatte kArye sarvANi narasya vighaTante / / 120 // ] 121) [ zAstrArthe patitasyApi madhyenaiti tat kimapi kAryam / yatna kathayituM na soDhuM na caiva pracchAdayituM zaknoti / / ] svasthArthe patitasyAphi 1 BCJ: Na hu mahumahasasa For Private And Personal Use Only

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34 vajjAlaggaM [ 122 : 11.3 - ' 122) jai visara visamavivaraM laMghai uyahiM kareDa vavasAyaM / taha vi hu phalaM na pAvai puriso divve parAhutte // 3 // 123) nagyaMti guNA vihaDaMti baMdhavA vallahA virajjati / vavasAo na samappai narassa divve parAhutte // 4 // 124) jaM jaM DAlaM laMbai hatthe gahiUNa vIsamai jattha / sA sA taDatti tui narassa divve parAhutte // 5 // 125) jaM nayaNehi na dIsaha hiyaeNa vi jaM na ciMtiyaM kaha vi / taM taM sirammi nivaDai narassa divve parAhutte // 6 // Acharya Shri Kailassagarsuri Gyanmandir tat kimapi kAryaM madhya eti, yat kAryaM na kathayituM, na soDhuM na caiva pracchAdayituM tIryate samarthyate / / 121 // 122) [ yadi vizati viSamavivare laGghayatyudadhiM kurute vyavasAyam / tathApi khalu phalaM na prApnoti puruSo daive parAgbhUte / / ] yadi vizati viSamavivare, udadhiM laGghayati atikrAmati, kurute vyavasAyaM tathApi daive parAGmukhe phalaM pUrvakRtasya na prApnoti pumAn / / 122 / / 123 ) [ nArghanti guNA vighaTante bAndhavA vallabhA virajyante / vyavasAyo na samApyate narasya deve parAgbhUte / / ] nArghanti guNAH, vighaTante bAndhavAH, vallabhA virajyante / vyavasAyo na samApyate samApti yAti narasya daive parAGmukhe / / 123 // 124) [ yAM yAM zAkhA lambate haste gRhItvA vizrAmyati yasyAm / sA sA taditi tryuyati narasya daive parAgbhUte / / ] daive parAGmukhe sati yAM yAM zAkhAmAlambate hastena gRhItvA yasyAM ca vizrAmyati sA sA zAkhA narasya truTyatIti daivavilasitamidam // 124 // 125) [ yannayanAbhyAM na dRzyate hRdayenApi yanna cintitaM kathamapi / tattacchisi nipatati narasya daive parAgbhUte // ] yannayanAbhyAM naiva dRzyate hRdayenApi yantra cintitaM kathamapi tattacchirasi nipatati narasya daive parAGmukhe / / 125 / / For Private And Personal Use Only

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35 -129 : 11.4] vihivajA 12. vihivanA [ vidhipaddhatiH] 126) khaMDijai vihiNA sasaharo vi sUrassa hoi asthmnnN| hA divvapariNaIe kavalijjai ko na kAleNaM // 1 // 127) ko ettha sayA suhio kassa va lacchI virAi pemmaaii| kassa va na hoi khalaNaM bhaNa ko huna khaMDio vihiNA // 2 // 128) unnaya nIyA nIyA vi unnayA haMti takkhaNa nycev| vihipariNAmiyakajja hariharabamhA na yAti // 3 // 129) vihiNA jaM ciya lihiyaM nalADavaTTIi teNa daiveNa / pacchA so vi pasanno annaha kariuM na hu smttho||4|| vvvvvvvv... 126) [ khaNDayate vidhinA zazadharo'pi sUryasya bhavatyastamanam / hA daivapariNatyA kavalI kriyate ko na kAlena // ] vidhinA purAkRtakarmaNA zazadharo'pi khaNDyate, sUryasya bhavatyastamanam / hA khede / daivapariNatyA ko na kAlena kavalIkriyate / AstAM taavnmnussyaadiH| yatra sarvakAryasamarthayo'dina nizAkarayorevaM vidho bhavati vivartastatra kA kathA puruSAdeH // 126 // 127) [ ko'tra sadA sukhitaH kasya vA lakSmIH sthirANi premANi / kasya vA na bhavati skhalanaM bhaNa kaH khala na khaNDito vidhinA || ] ko'tra jagati sadA sukhitaH / kasya lakSmIH sthirA, kasya premANi sthirANi / kasya vA skhalanaM na bhavati / bhaNa kaH khalu vidhinA na khnndditH||127|| ___128) [unnatA nIcA nIcA apyunnatA bhavanti tatkSaNAdeva / vidhipariNAmitakArya hariharabrahmANo na jAnanti || ] unnatA ye nIcA bhavanti te tatkSaNAdeva, nIcAzconnatAH / vidhipariNAmitakArya hariharabrahmANo'pi na jAnanti / / 128 // ___129) [vidhinA yadeva likhitaM lalATapaTTe tena daivena / pazcAtso'pi prasanno'nyathA kartuM na khalu samarthaH / / ] tena daivena vidhinA lalATapaTTyAM yallikhitaM pazcAtso'pi kathamapyArAdhanena prasannaH san , anyathAkartuM na samarthastallikhitam / / 129 / / For Private And Personal Use Only

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36 vajjAlaggaM [ 130 : 12.50 130) kiM karai kira varAo sAhasavavasAyamANagarao vi| puriso bhaggapayAvo vihiNA vivarIyarUveNa // 5 // 131) beNNi vi mahaNAraMbhe pecchaha jaM puvkmmprinnaamo| uppajai haraha visaM kaNhassa ghaNasthaNA lacchI // 6 // 132) vihivihiyaM ciya labbhai amayaM devANa mahumahe lcchii| rayaNAyarammi mahie harassa bhAe visaM jAyaM // 7 // 13. dINavajjA [dInapaddhatiH] 133) parapatthaNApavannaM mA jaNaNi jaNesu erisaM puttaM / uyare vi mA dharijjasu patthaNabhaMgo kao jeNa // 1 // 130) [ kiM karoti kila varAkaH sAhasavyavasAyamAnagururapi / / puruSo bhagnapratApo vidhinA viparItarUpeNa / / ] kiM karoti varAkaH kila sAhasavyavasAyamAnagurura pi / yato viparItarUpeNa vidhinA bhagnapratApaH // 130 // 131) [ dve api mathanArambhe prekSadhvaM yat puurvkrmprinnaamH| utpakhate harasya viSaM kRSNasya ghanastanI lakSmIH / / ] prekSadhvaM yat pUrvakarmapariNAmaH / mathanArambhe dvAveva haraharau vidyate / tatra mathanArambhe kRte haraha iti Izvarasya viSamutpadyate, kRSNasya dhanastanI lakSmIH / atra haraha iti apabhraMze SaSThayA:sthAne ha iti rUpam | pUrvakarmaNA, samayorapi puruSayoH pUrva karma pariNamati / / 131 // 132) [vidhivihitameva labhyate'mRtaM devAnAM madhumathane lakSmIH / ratnAkare mathite harasya bhAge viSaM jAtam / / ] gAthAntareNa tamevArthamudvelayati / vidhivihitameva labhyate kathamityAha / amRtaM devAnAm / madhumathane lakSmIH saMjAtA / harasya bhAge viSaM jAtam // 132 // 133) [ paraprArthanAprapannaM mA janani janayedRzaM putram / udare'pi mA dhAraya prArthanAbhaGgaH kRto yena / / ] paramArthanAprapannaM mA janani janayasvedRzaM putram / udare'pi mA dhAraya taM yena paraprArthanAbhaGgaH kRtaH / / 133 / / For Private And Personal Use Only

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-137:13.5] dINavajjA 134 ) tA rUvaM tAva guNA lajjA saccaM kulakamo tAva / tAvacciya ahimANo dehi tti nabhaNNae jAva // 2 // 135) tiNatUlA vi hulahuyaM dINaM daiveNa nimmiyaM bhuvaNe / vAraNa kiM na nIyaM appANaM patthaNabharaNa // 3 // -136) tharatharathareDa hiyayaM jIhA gholera kaMThamajjhammi | nAsaha mahalAvaNaM dehi tti paraM bhaNatassa // 4 // 137 ) kisiNijjaMti layaMtA uyahijalaM jalaharA payatteNa / dhavalIhuti hu detA detalayaMtaMtaraM peccha // 5 // 37 134 ) [ tAvadrUpaM tAvadguNA lajjA satyaM kulakamastAvat / tAvadevAbhimAno dehIti na bhavyate yAvat / / ] tAvadrUpaM tAvadguNAstAvallajjA -satyaM kulastAvat / tAvadevAbhimAnaH / tAvat katham / yAvadehIti na bhaNyate puruSeNa / / 134 // 135 ) tRNatalAdapi khalu laghurdoMno daivena nirmito bhuvane / vAtena kiM na nIta AtmAnaM prArthanabhayena || ] tRNakarpAsAderapi laghurdIno yAcako daivena nirmitaH / tRNatalavad yad vAtena na nIyate, tatra ko hetuH / AtmanaH prArthanAbhayena / ayaM yAcako mAmapi yAciSyate nItaH sanniti na nIyate / / 135 / / 136) [ kampate hRdayaM jihvA ghUrNate kaNThamadhye | nazyati mukhalAvaNyaM dehIti paraM bhaNataH // ] paramanyaM dehIti bhaNato yAcakasya tharatharAyate kampate hRdayaM jihvA kaNThamadhya itatatazcalati, nazyati -mukhalAvaNyam / / 136 // " For Private And Personal Use Only (137) [ kRSNIbhavanti gRhNanta udadhijalaM jaladharAH prayatnena / bhavanti khalu dadato dadadgRhNadantaraM prekSasya / / ] dadallAdantaraM pazya dadato lAto gRhNatazcAntaram / tadeva darzayati / udadhijalaM lAnto gRhanto jaladharAH kRSNIbhavanti khalu / tadeva dadato varSanto dhavalIbhavanti / sajalA: kRSNA nirjalA dhavalA ghanA bhavantIti svabhAvaH // 137 //

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vajAlaggaM [138 : 14.1 14. dAridavajjA [dAridrayapaddhatiH] 138) dAridaya tujjha guNA govijaMtA vi dhiirpurisehi| pAhuNaesu chaNesu ya vasaNesu ya pAyaDA huMti // 1 // 139) dAridaya tujjha namo jassa pasAraNa parisI riddhI / pecchAmi sayalaloe te maha' loyA na pecchaMti // 2 // 140) je je guNiNo je je vi mANiNo je viysNmaannaa| dAlidda re viyakkhaNa tANa tumaM sANurAo si // 3 // 141) dIsaMti joyasiddhA aMjaNasiddhA vi ke vi dIsati / dAriddajoyasiddhaM meM te loyA na pecchati // 4 // ____1383 [dAridrayaka tava guNA gopyamAnA api dhIrapuruSaiH / prAghUrNakeSu kSaNeSu ca vyasaneSu ca prakaTA bhavanti // ] dAridrayaka / akra kapratyayo nIcArthaH / ato he dAridraya nIca / tava guNA dhIrapuruSaigopyamAnA api prakaTIbhavanti / keSu / prAvUrNakeSu AgateSu / kSaNeSu dIpotsavAdiSu / / vyasaneSu ca / / 138 // 139) dAridrayaka tubhyaM namo yasya prasAdenedRzyaddhiH / prekSe sakalalokAMste mAM lokA na prekSante // ] he dAridraya tubhyaM namaH / yasya prasAdene-- dRzyaddhiH saMjAtA / tAmeva darzayati / sakalalokAnahaM pazyAmi / te lokAH khalu mAM na pazyanti / / 139 / / 140) [ye ye guNino ye ye'pi mAnino ye vidagdhasamAnAH / dAridraya re vicakSaNa teSAM tvaM sAnurAgamasi / / ye ye guNino ye cApiH mAnino ye vidagdhasamAnAH / dAridraya he vicakSaNa teSAM tvaM sAnurAgamasi / anyo'pi yo vicakSaNo bhavati sa guNamAnavatsu sAnurAgaH syAt / / 140 / / ___141) [ dRzyante yogasiddhA aJjanasiddhA api kecana dRshynte| dAriyayogasiddha mAM te lokA na prekSante // ] dRzyante yogasiddhA aJjanasiddhAzca kecana dRzyante / dAridyameva yogaratena siddhaM mAM lokAste nA prekSante // 141 // 1J meM For Private And Personal Use Only

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- 145: 148 ] dAriddavajjA 142) je bhaggA vihavasamIraNeNa vaMka ThavaMti prayamaggaM / te nUrNa dAliddosaheNa jai paMjalijjati // 5 // 143) kiM vA kuleNa kIrai kiM vA viNaraNa kiM va rUveNa / dhaNarahiyANa suMdari narANa ko AyaraM kuNai // 6 // 144) jAI ruvaM vijjA tini vi gacchaMtu kaMdare vivare / attho ciya parivaDDau jeNa guNA pAyaDA hu~ti // 7 // 145) dhammatthakAmarahiyA je diyahA niddhaNANa volINA / jai tAi gaNei vihI gaNeu na hu erisaM jutaM // 8 // 39 142) [ ye bhagnA vibhavasamIraNena vakraM sthApayanti padamArgam / te nUnaM dAridryauSadhena yadi prAJjalIkriyante // ] ye bhagnA vibhavasamIraNena vibhavavAtena, vakraM sthApayanti padamArgam / ko'rthaH / vakraM calanti / te nUnaM dAridryauSadhena prAJjalIbhavanti / anye'pi vAtarugNA auSadhena punarRjUbhavanti // 142 // (143) [ kiMvA kulena kriyate kiMvA vinayena kiM vA rUpeNa / dhanarahitAnAM sundari narANAM ka AdaraM karoti // ] kiM vA kulena kriyate kiM vA vinayena kiM vA rUpeNa / he sundari dhanarahitAnAM narANAM ko nAmAdaraM karoti // 143 // 144 ) [ jAtI rUpaM vidyA trINyapi gacchantu kandare vivare / artha eva parivardhatAM yena guNA: prakaTA bhavanti / / ] jAtirvidyA rUpaM trINyapi gacchantu kandare' vivare / artha eva parivardhatAM yena guNAH prakaTIbhavanti // 144 // I For Private And Personal Use Only 145) [ dharmArthakAmarahitA ye divasA nirdhanAnAmatikrAntAH / yadi tAn gaNayati vidhirgaNayatu na khalvIdRzaM yuktam // ] "suMdaraM eyaM" iti pATha: / dharmArthakAmarahitA ye divasA nirdhanAnAmatikrAntA, yadi tAn gaNayati vidhirgaNayatu na khalvIdRzaM yuktam / " suMdaraM eyaM " iti pAThe na khalvidaM sundaram || 145 / / 1 J kuhare

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vajAlaggaM 146) saMkuyai saMkuyaMte viyasai viyasaMtayambhi sUrammi / sisire rorakuDuMba paMkayalIlaM samuvva // 9 // [146 : 14 15. pahuvajjA [ prabhupaddhatiH ] 147 ) chajjai pahussa laliyaM piyAi mANo khamA samatthassa / jANatas ya bhaNiyaM moNaM ca ayANamANassa // 1 // 148) sacchaM bolijjara kijjA jaM niyamaNassa paDihAi / ajasassa na bIhijai pahuttaNaM teNa ramaNijjaM // 2 // 149) jammadiNe thaNaNivaDaNabhaeNa dijjati dhAiucchaMge / pahuNo jaMnIyarayA manne taM khIramAhappaM // 3 // 146) [ saMkucati saMkucati vikasati vikasati sUrye / zizire daridrakuTumbaM paGkajalIlAM samudrahati / / ] zizire daridrakuTumbaM paGkajalIlAM kamalasAdRzyaM samudrahati / sUrye saMkucati sati astamayamAne saMkucati / vikasati udgacchati sUrye vikasati vikAzaM labhate / hastapAdaM prasArayati zItAbhAvAt / kamalamapi saMkucati mukulIbhavati, vikasati tasmin vikasati puSyatItyarthaH / / 146 / / / 147 ) [ rAjate prabhorlalitaM priyAyA mAnaH kSamA samarthasya / jAnatazca bhaNitaM maunaM cAjAnataH / / ] prabhorlalitaM krIDitaM zobhate I priyAyA mAnaH kSamA samarthasya / jAnato bhaNitamajAnato maunam / "chajjai" iti sarvatra sambadhyate / / 147 // 148) [ svacchandaM kathyate kriyate yannijamanasaH pratibhAti / ayazaso na bhIyate prabhutvaM tena ramaNIyam / / ] prabhutvaM tena hetunA ramaNIyaM mano'bhISTam / katham / svacchandamucyate sevakAnAM gAlyAdikaM kriyate / yanija manasaH pratibhAti ayuktakaraNameva / yadayazastasmAnna bhIyate || 148 // For Private And Personal Use Only (149) [ janmadine stana nipatanabhayena dIyante dhAtryutsaGge / prabhavo yannIcaratA manye tatkSIramAhAtmyam / / ] prabhavo yannIcaratAstanmanye kSIramAhAtmyaM stanyakAraNam / kathamevam / yataH prabhavo janmadivase tanmAtuH stananipatanabhayena dhAtrI upamAtA tadutsaGge dIyante / ye kila rAja

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- 153: 16.3 ] sevayavajA 150) hiTThe jaDaNivahaM taha ya supattAi uttamaMgeSu / jaha hoi tarU taha jai pahuNo tA kiM na pajjantaM // 4 // 16. sevayavajA [sevakapaddhatiH ] 151) jaM sevayANa dukkhaM cArittavivajjiyANa naraNAha / taM hou tuha riUNaM ahavA tANaM pi mA hou // 1 // 152) bhUmIsayaNaM jaracIrabaMdhaNaM baMbhacerayaM bhikkhA / muNicariyaM duggayasevayANa dhammo paraM natthi // 2 // 153) jai nAma kaha vi sokkhaM hoi tulaggeNa sevayajaNassa / taM khavaNaya saggArohaNaM va viggovayasarahiM // 3 // mahiNyAmutpannAste kathaM nIcA bhavanti / paraM dhAtrIstanyaM pivatAM nIcatvametra bhavati / / 149 / / 150 ) [ adho'dho mUlanivahaM ( jaDanivahaM ) tathA ca supatrANi ( supAtrANi ) uttamAGgeSu / yathA bhavati tarustathA yadi prabhavastat kiM na paryAptam || ] yathA bhavati tarustathA yadi prabhavo bhaveyustat kiM na paryAptam / katham / adho'dho jaDanivahaM tathA ca supatrANi zobhanacchadAnuttamAGgeSu / dhArayantItyadhyAhAryam / prabhavaH punastarubhyaH pratIpAH / adho'dhaH supAtrANi dhArayanti / ko'rthaH / supAtrANi viduSastRNAyApi na manyante / uttamAGgeSu mUrkhavRndaM sarvathA saMmAnayantItyarthaH / / 150 / / | / 151 ) [ yatsevakAnAM duHkhaM cAritryavivarjitAnAM naranAtha / tadbhacatu tava ripUNAmathavA teSAmapi mA bhavatu / / ] yatsevakAnAM duHkhaM cAritryavivarjitAnAM naranAtha, tadduHkhaM tatra ripUNAM zatrUNAM bhavanu athavA tetrA - mapi mA bhavatu / / 151 / / 152) [ bhUmIzayanaM jara cIrabandhanaM brahmacaryaM bhikSA | municaritaM durgata sevakAnAM dharmaH paraM nAsti || ] bhUmIzayanaM jarancIradhAraNaM brahmacaryaM bhikSA, yAvat municaritraM durgata sevakAnAM dharmaH paraM naasti| municaritre sarvaM bhavati / durgatasevakasya ca dharmamRte / / 152 / / 1 153 ) [ yadi nAma kathamapi saukhyaM bhavati kAkatAlIyena sevakajanasya / tatkSapaNakasvargArohaNamitra vyAkulabhAvazataiH / / ] yadi nAma For Private And Personal Use Only

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vajAlaggaM [ 154 : 16.4 154) olaggio si dhammammi hojja ehi nariMda vccaamo| AlihiyakuMjarassa va tuha pahu dANaM ciya na dittuN||4|| 155) Asannaphalo phaNaso vva nAha sayalassa sevyjnnss| amhaM puNa patthiva patthio vi tAlo tuma jaao||5|| 156) phaNaseNa samaM mahimaMDalammi kA taruvarANa smsiisii| karikuMbhasacchahaM maggaNANa jo deha phalaNivahaM // 6 // w kathamapi saukhyaM sevakajanasya tulAgreNa kAkatAlIyanyAyena bhavati, tat kSapaNakasvargArohaNa miva vigopakazataiH / ayaM bhaavH| yathA saMnyAsino mRtasya zrAddhaizca tanmAhAtmyAnaravimAnamArohitasya dadaddAnaM vAdyamAnamardalaM nIyamAnasya saMrakArAya sukhaM' bhavati, tathA sevakajanasyAharnizaM sevAM kurvANasya / uktaM ca yataH / sevayA dhanamicchadbhiH sevakaiH pazya kiM kRtam / svAtantryaM yaccharIrasya mUdvaistadapi hAritam / / 153 // ____154) [ avalagno'si dharme bhUyA idAnIM narendra vrajAmaH / AlikhitakuJjarasyeva tava prabho dAnameva na dRSTam / / ] he narendra, avalagito dharme bhUyAH / idAnI vrajAmaH / AlikhitakuJjarasyeva tava prabho dAnaM na dRSTam / yathA citralikhitasya kuJjarasya dAnaM madajalaM na bhavati, tathA tavApItyarthaH / / 154 / / 155) [ Asannaphalo panasa iva nAtha sakalasya sevakajanasya / asmAkaM puna: pArthiva prArthito'pi tAlastvaM jAtaH / / ] he nAtha tvaM sarvasyApi sevakajanasya AsannaphalaH / ka iva / panasa iva / he pArthiva prArthito'pi tvamasmAkaM tAlaH saMjAto'si / tAlazca zatavarSa yAvadekadaiva phalati // 155|| __156) [ panasena samaM mahImaNDale kA tasvarANAM smshiirssikaa| karikumbhasadRkSaM mArgaNAnAM yo dadAti phalanivaham / / ] panasena sama pRthvIvalaye kA taruvarANAM spardhA, yo mArgaNAnAM yAcakAnAM karikumbhasadRkSaM phalanivahaM dadAti / / 156 / / 1J saMskAryamukhaM For Private And Personal Use Only

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-160 : 16.1.] sevayavajjA 157) varisihisi tuma jalahara bharihisi bhuvarNatarAi nIsesaM / taNhAsusiyasarIre muyammi vappIhayakuDuMbe // 7 // 158) dehi tti kaha nu bhaNNai supurisavavahArabAhiraM vayaNaM / sevijjai viNaeNaM esa Jciya patthaNA loe // 8 // 159) bhuMjaMti kasaNasaNA abhaMtarasaMThiyA giNdss| je uNa viThurasahAyA te dhavalA bAhira cceva // 9 // 160) taMbAu tini supaoharAu cattAri pkklbllaa| nippannA rAlayamaMjarIu sevA suhaM kuNau // 10 // 157) [varSiSyasi tvaM jaladhara bhariSyasi bhuvanAntarANi niHzeSam / tRSNAzoSitazarIre mRte cAtakakuTumbe / / ] varSiSyasi tvaM jaladhara, pUrayiSyasi bhuvanAntarANi ni:zeSam / ka sati / tRSNAzoSitazarIre cAtakakuTumbe mRte sati / / 157 / / ___158) [ dehIti kathaM nu bhaNyate supuruSavyavahArabahirbhUtaM vacanam / sevyate vinayenaiva prArthanA loke / / ] kathaM nu bhaNyate dehIti satpuruSavyavahArabahirbhUtaM vacanam / sevyate vinayena eSaiva prArthanA loke lokamadhye / / 158 // ____159) [ bhuJjate kRSNadazanA abhyantarasaMsthitA gajendrasya / ye: punarvidhurasahAyAste dhavalA bahireva // ] gajendrasya mukhAbhyantara sthitAH kRSNadazanA bhuJjate / ye punarvidhurasahAyAste dhavalA bahireva vartante / ayamatra bhAvaH / malinacittAH prabhorabhyantara sthitA vibhavajAtaM bhunyjte| ye punaH zuddhasvabhAvAste bahiHsthitA eva kevalaM klezamanubhavanti / / 159 / / 160) [gAvastisraH supayodharAzcatvAraH smrthvRssbhaaH| niSpannA - rAlaka maJjayaH sevA sukhaM karotu / / ] sevA sukhaM karotu / sevayA paryAptam / kimiti | gAvastisraH supayodharAH, catvArazca samarthA vRSabhAH, niSpannA. rAlakamaJjayaH / ayaM bhAvaH / dhenuvRSabharAlakadhAnyeSu vidyamAneSu sevayA-.. lamityarthaH / / 160 // For Private And Personal Use Only

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vajjAlaggaM [161 :16.11 161) savvo chuhio sohai maDhadeulamaMdiraM ca caJcarayaM / naraNAha maha kuTuMbaM chuhachuhiyaM dubbalaM hoi // 11 // 17. suhaDavajjA [subhaTapaddhatiH] 162) jaM dijai paharaparabbasehi mucchAgapahi payamekaM / taha nehassa payassa va na yANimo ko samabhahio // 1 // 163) bhagge vi bale valie vi sAhaNe sAmira nirucchAhe / niyabhuyavikkamasArA thakati kuluggayA suhaDA // 2 // 164) viyalai dhaNaM na mANaM jhijjai aMgaM na jhijai pyaavo| rUvaM calai na phuraNaM siviNe vi maNaMsisatthANaM // 3 // 161) [soM dhavalitaH zobhate maThadevakulamandiraM ca catvaram / naranAtha mama kuTumbaM sudhAdhavalitaM (kSudhAkSudhitaM) durbalaM bhavati // ] sarvaH chuhio sudhAdhavalinaH zobhate maThadevakulamandiraM ca catvaraka catuSpatham / atra zabdacchala:' / ekatra chuhio dhavalitaH / anyatra kSudhitaH bubhukSAyuktaH / / 161 // 162) [ yaddIyate prahAraparavazaigitaiH padamekam / tathA snehasya padasya vA na jAnImaH kimabhyadhikam / / ] yat dIyate prahAraparavazairmUchogataiH padaM caraNavinyAsa ekaH / tathA snehasya payaso vA na jAnImaH kimabhyadhikam / snehapAnIyayormadhye / / 162 / / 163) [ bhagne'pi bale valite'pi sAdhane svAmini nirutsAhe / nijabhujavikramasArAstiSThanti kulodgatAH subhttaaH||] bhanne bale, sAdhane calite pazcAdbhUte, svAmini nirutsAhe, evaM samarasamadeM nijabhujavikramasArAH kulodgatAH subhaTAstiSThanti, netare kAtarA nIcAzceti / / 163 / / 164) [vigalati dhanaM na mAnaH kSIyate'GgaM na kSIyate pratApaH / rUpaM calati na sphuraNaM svapne'pi manasvisArthAnAm / / ] vigalati dhanaM na mAnaH, kSIyate'GgaM na pratApaH kssiiyte| rUpaM calati na sphuraNaM tejaH, svapne'pi mana svisArthAnAM subhaTAnAm iti / / 164 // 1J atra zabde chalam For Private And Personal Use Only

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-168 : 17.7] suhaDavajjA 165) avamANio vva saMmANio vva navasevao v kuvio vva / paharai kayAvarAho vva nibhao ko vi saMgAme // 4 // 166) uyare asikapparie aMtohe nivaDiyammi clnnesu| bhamai bhaDo jasaluddho sasaMkalo mattahatthi va // 5 // 167) dAhiNakareNa khaggaM vAmeNa siraM dharei nivaDataM / aMtAveDhiyacalaNo jAi' bhaDo ekkamekassa // 6 // 168) ajja vi vihuro supahU ajja vi paharaMti suhddsNghaayaa| ajja vi majjhatthA jayasirI vi tA jIva mA vaJca // 7 // wwwwwwwwwwww. 165) [ apamAnita iva saMmAnita iva navasevaka iva kupita iva / praharati kRtAparAdha itra nirbhayaH ko'pi saMgrAme / / ] ko'pi nirbhayaH praharati saMgrAme / apamAnita iva, saMmAnita iva, navasevaka iva, kupita iva, kRtAparAdha iva / / 165 / / ___166) [ udare'sidArite'ntraughe nipatite caraNayoH / bhramati bhaTo yazolubdhaH sasRGkhalo mattahastIva / / ] bhaTo bhramati / kiMviziSTa iv| sazaGkhalo mtthstiiv| kiMviziSTaH / ysholubdhH| ka sati / udare khaDgadArite'ntraughe caraNayornipatite / khagaghAtadAritodaranipatitAntramAlAnigaDitacaraNaH subhaTo'ndukakSiptapAdasya mattahastina upamAM" dhArayati / / 166 / / ___167) [ dakSiNakareNa khaDgaM vAmena ziro dhArayati nipatat / antrAveSTitacaraNo yAti bhaTa ekaikasya / / ] yAti bhaTa ekaikasya pratisubhaTasya / kiNvishissttH| antramAlAveSTitacaraNaH / pUrva kiM karoti / dakSiNakareNa khagaM, bAmena nipatat paracchinnaM ziro dhArayati // 167 // ____168) [ adyApi vidhuraH suprabhuradyApi praharanti subhaTasaMghAtAH / adyApi madhyasthA jayazrIrapi tasmAjjIva mA vraja // ] adyApi vidhuraH prabhuradyApi praharanti subhttsNghaataaH| adyApi madhyasthA jayazrIriyaM . 1 Jand Laber dhAi (= dhAyai = dhAvati) 2 J kathabhUta iva. 3 J aupamyam .. For Private And Personal Use Only

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vajjAlaggaM [169: 17.8 169) necchai saggaggamaNaM kuvai bhaDo suravahUhi nijnto| garuyapaDivakkhapelliyasAmiyakaje aNimmAe // 8 // 170) eko vi ko vi niyagottabhUsaNo dharau jaNaNiuyarammi / jo riughaDANa samuho paraMmuho parakalattANaM // 9 // 171) viyarDa so parisakkaDa sAmipasAyaM ca so samuvvahau / duvvAraverivAraNaNivAraNA jassa bhuyadaMDA // 10 // 172) eka daMtammi payaM bIyaM kuMbhammi tiymlhto| balibaMdhavilasiyaM mahumahassa AlaMbapa suhddo|| 11 // matsvAminaM nAliGgati / ata eva he jIva mA bajeti subhaTaprakANDavacanamidam / / 168 // _169) [ necchati svargagamanaM kupyati bhaTaH survdhuubhirniiymaanH| gurukapratipakSakSiptasvAmikArye'nirmite / / ] kazcitsubhaTaH svargagamanaM necchti| suravadhUbhizca nIyamAnaH svarga, tAbhyaH kupyati / ka sati / gurupratibhaTapreritasvAmikAyeM'nirmite'kRte sati / ayamatra bhaavH| svAmikAryakaraNotthitayazaHprasaraM vihAya, gatvaraM svargataruNIsukhaM tRNAyApi na manyata iti / / 169 / / ____170) [ eko'pi ko'pi nijagotrabhUSaNo dhriyatAM jananyudare / yo ripughaTAnAM saMmukhaH parAGmukhaH parakalatrebhyaH / / ] eko'pi nijagotrabhUSaNaM, taM jananyudare dhArayatu / yo ripughaTAnAM saMmukho'prayoddhA / parAGmukhazca parakalatrebhyaH / etenaitasya zauryazIlazAlitvaM vyajyate / / 170 // ___171) [ vikaTaM sa parikrAmatu svAmiprasAdaM ca sa samudbahatu / durvAravairivAraNanivAraNau yasya bhujadaNDau // ] sa vikaTa parizaknotu (1 pariSvaskatu), svAmiprasAdaM ca sa samudbahatu / durvAravairivAraNanivAraNau yasya bhujadaNDau / yo duHsahazatrusAmaja nivAraNabAhudaNDo bhavati // 171 // 172) [ eka dante padaM dvitIyaM kumbhe tRtIyamalabhamAnaH / balibandhavilasitaM madhumathanasyAlambate subhaTaH / / ] subhaTo balibandhavilasitaM mahumahassa vaamnmuurvissnnoraalmbte| kiM kurvANaH subhaTaH / ekaM padaM caraNa For Private And Personal Use Only

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-175 : 17.14 ] suhaDavajA 173) calacamarakaNNacAliravijjijjato bhaDo gaIdeNa / o suvaha sAmikayakajjaNibharo daMtapallaMke // 12 // 174) gADhAsaNassa kassa vi uyare nihayassa maMDalaggeNa / addhaM mahIi paDiyaM turaMgapihiDiyaM addhaM // 13 // 175) sambhAve pahuhiyae jIe sagge jase jae syle| Thavie raNammi sIse kayakajjo naccio suhddo|| 14 // vinyAsaM dante, dvitIyaM kumbhe, tRtIyaM padamalabhamAnaH / uktaM ca / ekko pAu 'payAle bIo bbhNddmNddlvilggo| taio rosaphuraMto balivaMdhe vAmaNo jayai / / 172 / / ___173) [ calacAmarakarNacaJcalabIjyamAno bhaTo gjendrenn| aho svapiti smAmikRtakAryanirbharo dantapalyaGke / / ] o iti aho / bhaTaH svapiti dantapalyake svAmikRtakAryeNa nirbharo nizcintaH / kiM kriyamANaH / calacamarau yau kau~, tAbhyAM cAlanazIlAbhyAM (! calanazIlAmyAM) bIjyamAnaH / kena gajendreNa hstinaa| ko'rthaH / hastinA kRtaprahAro'pi tadantamArUDhaH san mRta eva tiSThati / jJAyate kila karNacamaravIjyamAnaH kRtasvAmikAryanizcintaH svapiti / anyo'pi yo naraH kRtasvAmikAryoM bhavati, sa nizcintaH san palyaGke cAmarairvIjyamAnaH zete / / 173 / / 174) [ gADhAsanasya kasyApyudare nihatasya mnnddlaann| aba mahyAM patitaM turaMgapRSThasthitamardham || ] kasyacit subhaTasyArdhaM mahyAM patitam / yataH kiMviziSTasya / udare maNDalAoNa khaDnena nihatasya prahatasya / ardha ca turaMgapRSThasthitam / tatra kAraNamAha vizeSaNadvAsa / kiMviziSTasya / gADhAsanasya / anena subhaTasya yodhitva'zUratvamuktam / / 174 / / ___175) [ sadbhAve prabhuhRdaye jIve svarge yazasi jagati sakale / sthApite raNe zirasi kRtakAryoM nartitaH subhaTaH / / ] subhaTo nartitaH / kiMviziSTaH / kRtakAryaH / ka sti| sadbhAve prabhuhRdaye, jIve svarga, yazasi jagati sakale, raNe zirasi sthApite kRtakRtyaH / sadbhAvaM yuddhe niSkapaTatvaM 1J podharava For Private And Personal Use Only

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vajjAlaggaM Acharya Shri Kailassagarsuri Gyanmandir [ 176 : 17.15 176) chinne raNammi bahupahupasAyamAlApaDicchire sIse / uttiSNagaruyabhAraM va nacciyaM naravarakabaMdhaM // 15 // 177 ) pakkhANileNa pahuNo viramaMDa muccha tti pAsapaDiena / giddhaMtakaDDUNaM dUsahaM pi sAhijjai bhaDeNa // 16 // 178) vacchatthalaM ca suhaDassa ruhirakuMkumavilittayaMgassa | varakAmini vya cuMbai ure nisannA sivA vayaNaM // 17 // jAnAnaH svAmI hRSTahRdayaH kRtaH / kRtayuddhaH san mRtaH svarge jIvaM sthApayAmAsa / niHzaGkayuddhotthitakIrtiprasareNa jagad dhavalayAmAsa / mRtaH san patitazirasA mahImAnarca / iti kRtakAryo niSkabandhaH subhaTo nanarta 1 subhaTasahasramaraNe raNe subhaTo nRtyatIti bahuzrutAH kathayanti / prAyaH sahasra-nAze samaramukhe nRtyati kabandhaH // 175 // 1 176) [ chinne raNe bahuprabhuprasAdamAlAmAhiNi zIrSe / uttIrNa-gurukabhAra mitra nartitaM naravara kabandham || ] naravarakabandhaM nartitam / utprekSate / uttIrNagurukabhAramiva / kathaM jJAyate / raNe zIrSe chinne sati / kiMviziSTe. zIrSe / bahuprabhuprasAdamAlApratIkSaNazIle / ayaM bhAvaH / anavarata prAptasvAmiprasAda vRndApyAyitazarIraH sakalameva kAlaM yuddhameva vAJchate / tatazca prAptayuddhaH kena prakAreNa svAmiprasAdAnRNyaM yAsyAmIti dhiyA vicintya tAvadyuyudhe yudhi yAvacchiro nipapAta / tatazca dattasvAmiprasAda uttIrNa zirobhAraH san nanateM // 176 // } 1 177 ) [ pakSAnilena prabhorviramatu mUrceti pArzvapatitena / gRdhrAntrakarSaNa duHsahamapi sahate bhaTena // ] bhaTena gRnairantrAkarSaNaM duHsahamapi sahyate / kiMviziSTena' / svasvAmipArzvapatitena / kimiti jIvatA sAmarthyavatApi sAta ityAha / iti katham / prabhormUrchA etatpakSAnilena viramatviti / etena svAmibhaktatvaM kaulInyaM ca darzitam // 977 // For Private And Personal Use Only 178) [ vakSa:sthalaM ca subhaTasya rudhirakuMkumaviliptAGgasya / varakAminIva cumbatyurasi niSaNNA zivA vadanam // ] zivA zRgAlI 1 J reads here and elsewhere kiMbhUta or kathaMbhUta for kiMviziSTa.

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-181 : 18.3 ] dhavalavajjA 18. dhavalavajjA [dhavalapaddhatiH] 179) sNcunnnniythorjuypphaarsNjnniygruykinnsoho| dhavalassa mahAbharakaDaNAi kaMdho cciya kahei // 1 // 100) aha marai dhurAlaggo saMcuNNiyasaMdhibaMdhaNo dhvlo| na hu pAmarassa viThure ArAparighaTTaNaM sahai // 2 // 181) aha toDai niyakaMdhaM aha kaDAi gurubharammi dubyojjha / dhavalo dhurammi jutto na sahai uccAriyaM hakkaM // 3 // kasyacit subhaTasyorasi niSaNNA vadanaM cumbati / kiMviziSTasya / rudhirameva kuMkumaM tena viliptAGgasya / varakAminIva / yathA varakAminI kuMkumaviliptAGgasya svakamituH kAmArtA vadanaM cumbati / ayaM bhAvaH / zastrakhaNDitazarIrasrutAsraplAvitamukhavakSaHsthalaM subhaTamavalokya zagAlI rudhiramAMsalaulyAt tadupari nippaat| ato'numIyate (? ata upamIyate) varakAminyA saheti / / 178 / / ____179) [ sNcuurnnitpRthuyugprhaarsNjnitgurukkinnshobhH| dhavalasya mahAbharakarSaNAni skandha eva kathayati / / ] dhavalasya mahAbharAkarSaNAni skandha eva kathayati / kiMviziSTaH / sNcuurnnitdiirghyugprhaarsNjnitgurukinnshobhH| saMcUrNitazcAsau vistIrNayugaprahArasaMjanitagurukiNazobhazcati karmadhArayaH / / 179 // 180) [atha mriyate dhurAlagnaH saMcUrNitasandhibandhano dhavalaH / na khalu pAmarasya vidhura ArAparighaTTanaM sahate // ] atha mriyate dhurAlagnaH saMcUrNitasandhibandhanaH / na khalu vidhure pAmarasya ArAparighaTTanaM sahate dhavalaH kakumAn // 180 / / 181) [atha troTayati nijaskandhamatha karSati gurubhare durvAhyam / 'dhavalo dhuri yukto na sahata uccAritaM preraNam // ] atha troTayati nijaskandham , atha karSati gurubhare durvAhya vastu / dhavalo dhuri yukto na sahata uccAritaM preraNam // 181 // For Private And Personal Use Only

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vajjAlaggaM [182 : 18.4-- 182) cikkaNacikkhallacaTTacakathake bharammi jANihisi / avisesannaya gahavai paraMmuho jaM si dhavalANaM // 4 // 183) amuNiyaguNo na juSpai' na muNijjai sa ya guNo ajuttassa / / thakke bhare visUrai auvvavaggaM gao dhvlo||5|| 184) so ciya sayaDe so cciya halammi so nicaya vahei pitttthiie| bahugodhaNo vi halio naMdai ekeNa dhavaleNa // 6 // 185) katto lanbhaMti dhuraMdharAi dhavalAi bharasamatthAI / aiviThure gurubhAraM kaiMti ya lIlamattAe // 7 // 182) [ cikkaNakardamamagnacakrasthite bhare jnyaasysi| avizeSajJaH gRhapate parAGmukho yadasi dhavalebhyaH // ] gRhapate' vizeSajJa, yad dhavalebhyaH parAGmukho'si, tad bhare jJAsyasi / kiMviziSTe bhare / cikkaNaH styAnazvAsau cikkhallo kardamaH, tatra cahuI magnaM yat cakra, tena thakko sthitaH / tasminnevaM vidhe bhare sti| kazcanAvizeSajJastyaktavidhure sahAyabhUtabhRtyaH pazcAdvyasanazatapatitakuTumba evamucyate / / 182 // 183) [ajJAtaguNo na yujyate na jJAyate sa ca guNo'yuktasya / sthite bhare khidyate'pUrvavalgAM gato dhvlH|| ] ajJAtaguNo'nasi na yojyate / sa ca guNastasyAyojitasya na jJAyate / dhavalo'pUrvabalgAM gato'.. pUrveNa saha yojito bhare sthite sati visUrai khidyate // 183 // 184) [sa eva zakaTe sa eva hale sa eva vahati pRsstthe| bahugodhano'pi hAliko nandatyekena dhavalena // ] hAliko grAmaNIbahugodhano'. pyekena dhavalena nandati, hRSyati, samRddho bhavati vaa| katham / tadeva darzayati / sa eva zakaTe'nasi, sa eva hale, sa eva vahati pRSThayAm / ataH kAraNAdeko dhavalaH sakalamapi kAryaM gRhapateH sAdhayatItyarthaH / / 184 // 185) [ kuto labhyante dhuraMdharA dhavalA bharasamarthAH / atividhure gurubharaM karSanti ca lIlAmAtreNa / / ] kuto lamyante dhuraMdharA bharasamA 1 I, J jujjai For Private And Personal Use Only

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.-189 : 19.4 ] vijhavajjA 19. viMjhavajA [vindhyapaddhatiH] 186) daMtacchohaM taDaviyaDamoDaNaM srspllvullihnnN| jai vijho cciya na sahai tA kariNo kattha vaJcati // 1 // 187) sA revA tAi pANiyAi te cceva krinnisNghaayaa| sA sallai sallai gayavarassa vijhaM muyaMtassa // 2 // 188) vijheNa viNA vi gayA naravaibhavaNesu gorvijjNti| viMjho na hoi agao gaehi bahuehi vi gaehi // 3 // 189) gomahisaturaMgANaM pasUNa sabvANa jujjae ThANaM / daGgaiMdANa puNo aha viMjho aha mhaaraao||4|| dhavalAH / atra prAkRte puMstve'pi napuMsakatvam ' / yataste'tividhure nayuttAre nadhuccataTAdau gurabharaM lIlayaiva karSanti / evaMvidhA dhavalA durlabhAH / / 185 // 186) [ dantakSobhaM taTavikaTamoTanaM sarasapallavollekhanam / yadi. vindhya eva na sahate tat kariNaH kutra vrajanti / / ] dantakSobhaM, taTavikaTamoTanaM, sarasapallavollekhanaM sarasapallavatroTanaM yadi vindhyo na sahate tadA kariNaH kuto vrajanti / na kutrApi / / 186 / / 187) [ sA revA tAni pAnIyAni te caiva krinniisNghaataaH| sA sallakI zalyAyate gajavarasya vindhyaM muJcataH / / ] sA revA nrmdaa| tAni lokottarANi svAdUni pAnIyAni / ta eva snehalA: krinniisNghaataaH| gaNikArikAvRndAni (?) / sA sarasapallavA sallakI gajavarasya shlyaayte| kiM kurvtH| vindhyaM muzcataH / ete padArthA vindhyotpannAH // 187 // 188)[ vindhyena vinApi gajA narapatibhavaneSu gauravitA bhavanti / vindhyo na bhavatyagajo gajairbahubhirapi gataiH / / ] vindhyena vinApi gajA narapatibhuvaneSu gauravyante / vindhyo'gajo na bhavati gajairbahubhirapyanyatra gataiH / etena gajavindhyayorapi parasparaM zobhAtizayaH // 188 // 189) [gomahiSaturaMgANAM pazUnAM sarveSAM yujyate sthAnam / dagdhagajendrANAM punaratha vindhyo'tha mahArAjaH // 189 // ] 1Jatra prAkRte napuMsake'pi puMstvam For Private And Personal Use Only

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vajalAggaM [190 : 20.120. gayavajjA [gajapaddhatiH] 190) viyaliyamaeNa gayajovaNeNa hallaMtadaMtamusaleNa / ajja vi vaNaM saNAhaM jUhAhiva pai jiyaMteNa // 1 // 191) ajja vi saMbharai gao majjaMto saravarammi liilaae| jaM kariNikaraggummUlieNa pahao muNAleNa // 2 // mA sumarasu caMdaNapallavANa kariNAha geNha tiNakavalaM / jA jaha pariNamai dasA taM taha dhIrA paDicchaMti // 3 // 193) mA jhijjasu aNudiyahaM kariNidhioeNa mUDha kariNAha / sokkhaM na hoi kassa vi niraMtaraM ettha saMsAre // 4 // 192) ____ 190) [ vigalitamadena gatayauvanena calaintamusalena / adyApi vanaM sanAthaM yUthAdhipa tvayA jIvatA // ] he yUthAdhipa, adyApi tvayA jIvatA vanaM sanAthaM sasvAmi / " pai mai" iti tvayA mayetyarthe / kiMviziSTena / vigalitamadena, gatayauvanena, caladdazanamusalena // 19 // 191) [ adyApi saMsmarati gajo majjan sarovare lIlayA / yat kariNIkarAmonmUlitena grahato mRNAlena // ] adyApi gajaH saMsmarati / kimiti / yat prahato mRNAlena / kiMviziSTena / kariNIkarAmonmUlitena / kiM kurvan / sarovare lIlayA majjan / / 191 // 192) [ mA smara candanapallavAnAM karinAtha gRhANa tRNakavalam / yA yathA pariNamati dazA tAM tathA dhIrAH prapadyante / / ] mA smara candanapallavAnAM karinAtha gRhANa tRNakavalam / yA yathA pariNamati dazA tAM tathA dhIrAH pratIcchanti / candanapallavAn parityajya prAptAni tRNAni bhakSayetyarthaH // 192 // ___193) [mA kSIyasvAnudivasaM kariNIviyogena mUDha karinAtha / saukhyaM na bhavati kasyApi nirantaramatra saMsAre / / ] he mUDha karinAtha, anudivasaM kariNIviyogena mA khidyasva / saukhyaM na bhavati kasyApyanavaratamatra saMsAre // 193 // For Private And Personal Use Only

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-198 : 20.9] gayavajA 194) jAyAsuyavirahavisaMtulasa jUhAhivassa vijhammi / te sarasapallavA sallaIi visakavalasAricchA // 5 // 195) garuyachuhAuliyassa ya ballahakariNIsuhaM bhrNtss| saraso muNAlakavalo gayassa hatthe cciya viliinno||6|| 196) taha nIsasiyaM jUhAhiveNa ciravilasiyaM bharateNa / karagahiyaM tiNakavalaM hariyaM jaha jhatti pajjaliyaM // 7 // 197) virahapalittore varagaiMda mA bhaMja sayalavaNarAI / ummUlie vi vijhe virahAvatthA taha ceya // 8 // 198) jahAo vaNagahaNaM gahaNAu saraM sarAu girisihrN| siharAhito puhavi niei hatthI piyAvirahe // 9 // mmmmmmmmmmm ____194) [ jAyAsutavirahavisaMSThulasya yuuthaadhiptevindhye| te sarasapallavAH sallakyA viSakavalasadRkSAH // ] vindhye yUthAdhipateste sarasapallavAH sallakyA viSakavalasadRkSAH / kAraNa vishessnndvaarennaah| kiMviziSTasya yUthAdhipateH / jAyAsutaviraha visaMSThulasya // 194 // ___ 195) [ gurukSudhAkulitasya ca vallabhakariNIsukhaM smarataH / saraso mRNAlakavalo gajasya hasta eva vilInaH // ] gajasya saraso mRNAlakavalo hasta eva vilIno hasta eva sthitaH / na tu bhakSitaH / kAraNamAha / vallabhakariNIsukhaM smarataH / kadAcid akSudhito bhavet / garuyachuhAuliyassa vi bRhatkSudhAkulitasyApi // 195 // ___ 196) [ tathA niHzvasitaM yUthAdhipena ciravilasitaM smrtaa| karagRhItaM tRNakavalaM haritaM yathA jhaTiti prajvalitam // ] tathA niHzvasitaM yUthAdhipena ciravilasitaM smaratA, yathA karagRhItaM haritamapi AItRNakavalaM jhaTiti prajvalitam // 196 // ____197) [ virahapradIpta re varagajendra mA bhagdhi sklvnraajiiH| unmUlite'pi vindhye virahAvasthA tathaiva // ] virahapradIpta re varagajendra mA bhaJjaya sakalavanarAjIH, yato vindhye'pyunmUlite virahAvasthA tathaiva // 197 // 198) [ yUthAvanagahanaM gahanAtsara: saraso girizikharam / zikharAtpRthivIM pazyati hastI priyAvirahe // ] hastI niyAvirahe yUdhAvana For Private And Personal Use Only

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org Acharya Shri Kailassagarsuri Gyanmandir vajjAlaggaM [199 : 20.1.199) kariNikarappiyaNavasarasasallaIkavalabhoyaNaM detii| jaha na marai sumaraMto tA ki kisio vi mA hou // 10 // 21. sIhavajjA [siMhapaddhatiH] 200) kiM karai kuraMgI bahusuehi vvsaaymaannrhiphiN| ekkaNa vi gayaghaDadAraNeNa siMhI suhaM suvai / / 1 / / 201) jAivisuddhANa namo tANa maiMdANa ahaha jiyaloe / je je kulammi jAyA te te gayakuMbhaNiddalaNA // 2 // gahanaM pazyati, vAJchatIti yAvat / gahanAt saraH sarovaram / sarovarAgirizikharam / girizikharAt pRthvIM vAJchati / virahAsahanAt (? virahAsahanatvAt ) kApi sthitiM na bhajate // 198 // ___199) [ kariNIkarArpitanavasarasamallakIkavalabhojanaM dantI / yadi na mriyate smaraMstadA kiM kazito'pi mA bhavatu / / ] dantI yadi na mriyate tadA kRzo'pi kiM mA bhavatu / kiM kurvan / smaran / kiM tat / kasNiIkarAptinavAIsallakIkAlabhojanam / ayamatra bhaavH| AtmavallabhAzuNDAdaNDArpitasallakIkavalabhojanaM smarato maraNaM saMbhavati kA kathA kAryasyeti // 199 / / ___200) [ kiM karoti kuraGgI bhusutairvyvsaaymaanrhitaiH| ekenApi gajaghaTAdArakeNa siMhI sukhaM svapiti // ] vyavasAyamAnarahitairbahusutaiH kuraGgI hariNI kiM karoti / tathA bahusuteSvapi vidyamAneSu mRgI na nirbhayA bhavati / siMhI punaH sukhaM svapiti, ekenaiva sutena siMha kizorakeNa / yataH kiMviziSTena / gajaghaTAdArakeNa / ata eva nirbhayA siMhI bhavatItyarthaH // 200 // ___ 201) [ jAtivizuddhebhyo namastebhyo mRgendrebhyo'haha jIvaloke / ye ye kule jAtAste te gajakumbhanirdalanAH / / ] ahaha iti adbhute / tebhyo mRgendrebhyo namo namaskAro'stu / kva / jIvaloke / kiMviziSTemyaH / jAtivizuddhebhyaH / yatasteSAM kule ye ye jAtAste te gajakumbhanirdalanAH // 201 // For Private And Personal Use Only

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--204 : 22.1 ] 202) mA jANaha jaha' tuMgattaNeNa purisANa hoi soMDIraM / maho va mado karivarANa kuMbhatthalaM dalai // 3 // -203) beNi vi raNutpannA bajjhati gayA na ceva kesariNo / saMbhAvijjai maraNaM na gaMjaNaM dhIrapurisANaM // 4 // 22. vAhavajA [ vyAdhapaddhatiH ] 201) ekasarapaharadAriyamAiMdagaIdajujjhamAbhiDie / vAhi na lajasi naccasi dohagge pAyaDijjate // 1 // vAhavajA Acharya Shri Kailassagarsuri Gyanmandir 202 ) mA jAnIta yathA tuGgatvena puruSANAM bhavati zauNDIryam / laghurapi mRgendraH karivarANAM kumbhasthalaM dalayati // ] puruSANAM tuGgatvena zauNDIryaM balaM bhavati iti mA sma jAnIta / tuGgatvena na kimapi sidhyati / mRgendro laghurapi karivarANAM hastirAjAnAM kumbhasthalaM dArayati / kevalaM teja evaM kAraNaM na tUccaistvam / maDaho laghuH / dezIyapadamidam / agre'pi vakSyati mAlatIpaddhatau yathA 66 maDahA mAlaikaliyA " ( gAthA 230 ) 1 B, C, G, I, Laber jaha 55. iti // 202 // 203) [ dvAvapyaraNyotpannau badhyante gajA na caiva kesariNaH / saMbhAvyate maraNaM na kalaGko dhIrapuruSANAm ||] badhyante gajA na caitra kesariNaH / ubhaye'pi kiMviziSTAH / araNyotpannAH / yato maraNameva saMbhAvyate na gaMjana vigopakaM dhIrapuruSANAm / / 203 / / 204 ) [ ekazara prahAradAritamRgendra gajendrayuddhe pravRtte / vyAdhi na lajjase nRtyasi daurbhAgye prakaTyamAne / / ] ekazaraprahAradAritamRgendra gajendrayuddhe pravRtte, he vyAdhi vyAdhavanite, na lajjase, yannRtyasi / yataH daurbhAgye prakaTIkriyamANe / ayaM bhAvaH / ekazara prahArapAtita siMhagajaM bhartAramavalokya zauryato vanitAsmIti garvAyamANA vyAdhavadhUrnanarta / tAM ca nRtyantIM * samavalokya tatsakhI brUte / he mUDhe, svatpatizcet tvayyAsakto bhavet tataH kiM, bahubhirapi zaraprahArairhariNaM hanti / ata eva tvayyananuraktatvAcchakti-kSayAbhAve gajendramRgendrA vekenaiva zareNa jaghAna / atastava nartanaM nijadaurbhAgya: prakaTanAya pratyutedamiti / prAkRte paharapahArI zabdau dvAvapi bhavataH // 204 // For Private And Personal Use Only

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vajAlaggaM [205 : 22.2 205) katto taM rAyagharesu vilasiyaM jaM gharammi vaahss| gayakuMbhaviyAriyamottiehi jaM jaMgalaM kiNai // 2 // 206) ajja kayattho diyaho vAhavahU ruuvjovvnnummiyaa| sohaggaM dhaNurupacchaleNa racchAsu vikkhirai // 3 // 207) o khippaDa maMDalamArueNa gehaMgaNAu vaahiie| sohaggadhayavaDAi vva dhaNuraoraMparicholI // 4 // 208) jaha jaha vaiMti thaNA taha taha jhijaMti paMca vatthUNi / majhaM pai koyaMDaM pallijuvANA savattIo // 5 // 205) [ kutastadrAjagRheSu vilasitaM yadagRhe vyAdhasya / gajakumbhavidAritamauktikairyajAMgalaM krIyate / / ] kutastadrAjagRheSu vilasitaM yad gRhe vyAdhasya vartate / katham / yadgajakumbhavidAritamauktikarupalakSitaM mAMsa krIyate / / 205 / / 206) [ adha kRtArtho divaso vyAdhavadhU rUpayauvanonmattA / saubhAgyaM dhanurullikhanacchalena rathyAsu vikirati / / ] adya kRtArtho divaso vyAdhavadhU rUpayauvanonmAditA saubhAgyaM dhanurullikhanavyAjena rathyAsu vistRNoti / ayaM bhAvaH / tasyAmAsaktaH zaktikSayAt pratyahaM dhanustanakaroti bhartA / tasya ca tvagutkaraM kacavaraM rathyAyAM nikSipati tadvadhUH / jJAyate. kilAtmIyaM saubhAgyaM lokeSu darzayati / / 206 // 207) [ aho kSipyate maNDalamArutena gehAGgaNAdvyAdhavadhvAH / saubhAgyadhvajapaTAnIva dhanarajastvakpaGktiH / / ] o aho maMDalamArueNa maNDalIvAtena dhanUrajastvapaGktiH kSipyata uDDIyate / kasmAt / gehAGga-- NAt / saubhAgyadhvajapatAketra vyAdhavadhvAH / / 207 / / / 208) [ yathA yathA vardhate stanau tathA tathA kSIyante paJca vastUni / madhyaM patiH kodaNDaH palliyuvAnaH sapalyaH // ] yathA yathA vardhete stanau vyAdhavadhAstathA tathA khidyante (? kSIyante ) paJca vastUni / kAni taaniityaah| madhyamudaram / patiH / kodaNDaH / plliyuvaanH| sapalyaH // 208 // For Private And Personal Use Only

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org Acharya Shri Kailassagarsuri Gyanmandir -212 : 22.9] vAhavajjA 209) jaha jaha SaDati thaNA viyasai mayaNo savaramahA dichI / taha taha vAhajuvANo diyahe diyahe dhaNulihai // 6 // 210) jaha jahana caDai cAvo ummillai karaha pllinnaahss| taha taha suNhA vipphullagaMDavivarummuhI hasai // 7 // 211) dinnaM thaNANa agdhaM kariNIjUheNa vAhavAhuyAe / raMDattaNaM na pattaM he suMdari tuha pasAraNa / / 8 // 212) sihipeluNAvayaMsA vahuyA vAhassa gambirI' bhamai / gayamuttAgahiyapasAhANa majjhe savattINaM // 9 // 209) [ yathA yathA vardhate stanau vikasati madanaH samanmathA dRssttiH| tathA tathA vyAdhayuvA divase divase dhanurullikhati / / ] divase divase pratidivasam / / 209 // 210) [ yathA yathA nArohati cApo bhrazyate (saMsate) karAt pallinAthasya / tathA tathA snuSA viphullagaNDavivaronmukhI bhavati / / ] yathA yathA cApo na caTati, karaha hastAta ummillai bhrazyati / kasya / pallinAthasya / tathA tathA suha! vadhUrvisphullagaNDaparAGmukhI hasati / acaTitapratyaJcaM karAd bhrazyacca dhanurdRSTA sundaraM mayyAsakto'sau priya evaMvidhAmavasthA prApeti vikasitakapolaM parAGmukhI hasati / / 210 / / ___211) [ dattaH stanayorardhaH kariNIyUthena vyAdhavavAH / raNDAtvaM na prAptaM he sundari tava prasAdena / / ] kariNIjaheNa hastinIvRndena vyAdhavadhvAH stanayoggha dattam / kimiti / he sundari tava stanayoH pUjana kurmaH / tava prasAdato raNDAtvaM na praaptmsmaabhiH| yadi tvayyanAsakto'bhaviSyat tarhi tvadbhasmitpatim ekenaiveSaNAhaniSyat / idAnIM tvatkucaprasAdato jIvaddhavAH sma iti bhAvaH / / 211 // ___ 212) [ zikhipicchAvataMsA vadhULadhasya garvavatI bhrAmyati / gajamuktAgRhItaprasAdhanAnAM madhye sapatnInAm || ] vyAdhasya vadhUrgoMdvahanazIlA bhrAmyati / kva / madhye sapatnInAm / kiviziSTAnAm / gajamuktAbhihItaprasAdhanAnAm / sA ca kiNvishissttaa| zikhipicchAvataMsA / tarhi goM 1G gabbiyA For Private And Personal Use Only

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58 vajjAlaggaM 213) vANiyaya hatthitA katto amhANa vaggha kittiio| uttuMgathorathaNavaTTasAlamA jaM vaha suvai // 10 // 214 ) vagghANa nahA sIhANa kesarA mottiyA gaIMdANaM / katto vANiya ahaM mayacammapariggaho natthi // 11 // 23. hariNavajjA [ hariNapaddhatiH ] Acharya Shri Kailassagarsuri Gyanmandir [ 213 : 22.10 215) hariNA jANaMti guNA raNNe vasiUNa 'geyamAhappaM / tANaM ciya natthi dhaNaM jIyaM vAhassa aprpati // 1 // 216) amhANa tiNaMkura bhoyaNANa na hu kiMci saMciyaM daviNaM / maha maMsarpituTTho jai vaccai tA ahaM dhanno // 2 // dvahanazIlA katham / etA mattupatnIH kAmayamAnastaddine'dravIbhUtacitaH zaktibAhulyAGgajAn hanti / gajaziraH piNDagalitamuktAphalairmaNDayati tAH / mayyAsaktazca kSINazaktista dine mayUraM mArayati / tanmayUrapicchAvataMsakA dhanyA- hamiti bhAvaH / / 212 // 213) [ vANijaka hastidantAH kuto'smAkaM vyAghrakRtayaH / uttuMgapRthustanapa sAlasA yadvadhUH svapiti // ] vANijaka kuno'smAkaM hastidantAH kutazca vyAghrakRtayo vyAghracarmANi yato hetorutuMgavistIrNastanapaTTasAcasA vadhUH svapiti / / 213 / / 214 ) [ vyAtrANAM nakhAH siMhAnAM kesurA mauktikAni gajendrANAm / kuto vANijAsmAkaM mRgacarmaparigraho nAsti / / ] vANAMnakhAH siMhAnAM ketarA mauktikAni gajendrANAM kuto vANijAsmAkaM mRgacarmaparimaho'pi nAsti / atrApi pUrvokta bhAtro jJAtavyaH // 214 / / 215) [ hariNA : jAnanti gugAnaraNya uSitvA gevamAhAtmyam / teSAmeva nAsti dhanaM jIvaM vyAdhasyArpayanti / / 215 // ] For Private And Personal Use Only * (216) [ asmAkaM tRgAGkurabhojanAnAM na khalu kimapi saMci dvinnm| mana mAMsapiNDatuSTo yadi vrajati tadAhaM dhanyaH // ] asmAkaM tRNAMkura bhojanAnAM na khalu kimapi saMcinaM draviNaM vartate / yadyasau gAyano vyAdho mana mAMsapiNDatuSTo vrajati tadAhaM dhanyaH // / 216 / / 1 G gIyamAhApaM

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-220 : 24.1] karahavajjA .217) ekkeNa vi sarau sareNa vAha ki bIyaeNa ghienn| eka pi vasai jIyaM hayAsa doNhaM pi ya sarIre // 3 // :218) sarasallieNa bhaNiyaM kaMgha dhuNiUNa juNNahariNeNa / gijjau puNo vi gijjau jAva ya kaMThaDio jIvo // 4 // '219) ghAeNa mao saddeNa maI cojjeNa vAhavayA vi| avaThaMbhiUNa ghaNuhaM vAheNa vi mukiyA' pANA // 5 // 24. karahavajjA [karabhapaddhatiH] 220) kaMkellipallavovvellamaNahare jai vi naMdaNe carai / karahassa taha vi maruvilasiyAi hiyae khuDukaMti // 1 // 217) [ ekenApi pUryatAM zareNa vyAdha kiM dvitIyena gRhItena / eko'pi vasati jIvo hatAza dvayorapi ca zarIre || ] he vyAdha, ekenApi zareNa sarau pUryatAM, kiM dvitIyena gRhItena / ekameva jI ( ? jIvitaM) dvayorapyAvayordampatyoH zarIre vasati / he htaash| hatA AzA yena tasya saMbodhanam / / 217 // 218) [ zarazalyitena bhaNitaM skandhaM dhUtvA jIrgairiNena / gIyatAM punargIyatA yAvacca kaNThasthito jovaH / / ] zarazalpitena bhaNita skandhaM vidhUya jIrNahariNena / gIyatAM punarapi gIyatAM yAvanmama kaNThasthito jIvaH // 218 // 219) [ghAtena mRgaH zabdena mRgI AzcaryeNa vyAdhavadharapi / avaSTamya dhanuAvenApi muktAH prANAH / / ] ghAtena mRgo mRta ityadhyAhAryam / zabdena mriyamANamRgazabdena hariNAraTitena mRgI mRtaa| cojeNa - " aho etasyA mRgyA api premAtirekaH." ityAzcaryeNa vyAdhavadharapi / dhanuravaSTabhya, "hariNadampatI tAvanmayA mAritau / mahallabhApye. tayoH pazvorapi premAtirekamavalokya mRtA / etayA vinA mamApi jIvitena ki kartavyam" iti vyAdhenApi muktAH prANAH / / 219 // 220) [ kaGkellipallavodvelamanohare yadyapi nandane carati / karamasya tathApi maruvilasitAni hRdaya Avirbhavanti / / ] kaGkelliAllayodvellamanohare 1C muMcayA For Private And Personal Use Only

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60 vajAlaggaM 221) te girisiharA te pIlupallavA te karIrakasarakkA / labbhaMti karaha maruvilasiyAi katto vaNetyasmi // 2 // 222) puNaruttapasAriyadIhakaMdharo karaha kiM palopasi / kasto labbhaMti marutthalIu divve parAhutte // 3 // 223) dInha pauraNIsAsasosiyA sesapIlusayasiharo / kavalaM pi na geNhasi karaha muddha kiM cakkhiyamapuvvaM // 4 // 224) unnayakaMdhara mA jUra karaha tA gharatu kiM ci cariUNa / tuha joggA akkamarutthalIi' tuMgA tarU katto // 5 // Acharya Shri Kailassagarsuri Gyanmandir [ 221 : 24.2- - yadyapi nandane carati, tathApi karabhasya maruvilasitAni marusthale kaNTakajAlabhakSaNAni hRdaya Avirbhavanti / / 220 / / 221 ) [ tAni girizikharANi te pIlupallavAste karIrakuDmalAH / labhyante karabha maruvilasitAni kuto vane'tra / / ] tAni girizikharANi / prAkRte napuMsake'pi puMstvaM kApi / te pIlupallavAH / te karIrakasarakA karIrakuDramalasvecchAbhakSaNAni / evaMvidhAni mahavilasitAni kuto'tra bane labhyante / na kApItyarthaH / / 221 / / T 222) [ punaruktaprasAritadIrghakandharaH karabha kiM pralokayasi / kuto labhyante marusthalyo daive parAGmukhe / / 222 / / ] 223) [ dIrgheoSNadracura niHzvAsazoSitAzeSapIluzata zikharaH / kavalamapi na gRhNAsi karabha mugdha kimAsvAditamapUrvam ||] dIrghauSNapracuraniHzvAsazoSitAzeSapIluzatazikharo yat kabalamapi na gRhNAsi he mugdha karabha kimapUrvaM bhavatAsvAditam / / 223 / / For Private And Personal Use Only 224) [ unnatakandharamA vidyasva karabha tAvad priyasva kiMciccaritvA / tava yogyA arkamassthatyAM tuGgAstaravaH kutaH // ] unnatakandhara he karabha mA vidyasva / tat tasmAd dharasva kiMciccaritvA / tava yogyA arkamarUsthatyasGgArataravaH kuto vartate, api tu na santi / / 224 / / 1 BC akkamarusthalIu

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.--227 : 25.1] mAlaIvajjA 225) jaM jIhAi vilaggaM kiMci vara mAmi tassa taM dilaM / thukkei cakkhiLa vaNasayAha karaho dhuyaggIvo // 6 // 226) annahi pi na pattA pattalakarahehi karaha sA vellii| ko eso tujya gaho jaM ciMtasi vijhasiharAI // 7 // 25. mAlaIvajjA [mAlatIpaddhatiH.] 227) taha tuha virahe mAlai mahimaMDalavaMdaNijamayaraMde / parijhINaM bhamaraulaM jaha jAyaM masayacaMdaM v||1|| 225) [ yajjihvAyAM vilagnaM kiMcidvaraM sakhi tasya tadRSTam / thUtkarolyAstrAdya vanazatAni karabho dhutagrIvaH / / ] kazcana yuvA kAMcanApUrvAM taruNImavalokya viruddhAmapi pUrvara mitAmanAkalayya tAmalabhamAnaH ziro dhUnayati / thUtkArayati ca / taM tAdRzamavalokya sA rUpavatI sakhI prati bate / he mAmi sakhi, karabho dhutaprIvo vanazatAni cakkhiDaM AsvAdayituM thUtkaroti / yukto'yamartho'thavA yadviruddhamapi yasya jihvAyAM lagnam / ko'rthaH / yasmai yadrocate tasya tadeva varam iti bhAvaH / / 225 // 226) [ anyairapi na prAptA kRzakarabhaiH karabha sA vllii| ka eSa tava graho yazcintayasi vindhyazikharANi / / ] he karabha, anyairapi kRzakarabhairiyaM vallI na prAptA / ka eSa tava graho yaccintayasi vindhyazikharANi / ko bhAvaH / iyaM matsakhI rantum akuNThasaubhAgyayuktairapi yuvabhina prApe / tvadbhAgyAcca svayamapyAgatAmimAM kimityavagaNayasi yadanyAmavalokayasi / ko nAma tavAgraha iti dhvanyate / / 226 // 227) [tathA tava virahe mAlati mahImaNDalavandanIyamakarande / 'parikSINaM bhramarakulaM yathA jAtaM mazakavRndamiva / / ] he mAlati jAti, tava 'virahe, mahImaNDalavandanIyamakarande, tathA kSINaM kRzIbhUtaM bhramarakulaM yathA mazakavRndamiva jAtam ityuttarArdhaH / bhAvArthastvayam / kAMcana nAyikAmAgatya dUtI vadati / he mahImaNDalasthitayuvaprArthanIyasaubhAgyavati, tvadvirahe sakalamapi yuvajAtaM tathA tAnavamavalambate yathA dvitriSu dineSvaniSTabhAgbhaviSyati // 227 // For Private And Personal Use Only

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62 vajjAlagaM 228 ) vasu mAlaka lie niSbhara mayaraMdaparimaluggAre / muMcaM tu chappayA se sakusumasevAkilesassa // 2 // 229) viyasaMtu nAma gaMdhuddhurAu sesAu kusumajAIo / iMdidirassa raNaraNayakAraNaM mAlai cceva // 3 // 230 ) maDahaM mAlaikaliyaM mahuyara daTThUNa kiM parAhutto / eto pasarai bhuvaNaMtarAi gaMdho viyaMbhaMto // 4 // [ 228 : 25.2 1 228) [ vardhasva mAlatIkalike nirbharamakarandaparimalodvAre | muJcantu SaTpadAH zeSakasumasevA klezam || ] he mAlatIkalike nirbhara makarandaparimalo - dvAre vardhasva / kimiti / puSpitAyAM tvayi SaTpadA azeSakusumasevAklezAnmucyantAm | azeSakusumAni parityajya tvatkusumAnyevAsvAdayantu, ityuttarArdhaH hai| bhAvArtha: punareSaH / he tAmarasAkSi nirbhara yauvanaramaNIye bhavantIM sarvAvayavarUDhaprauDhayauvanAmAlokya sarve'pi yuvAnastvAmevAhamahamikayA vAJchantu bhaviSyat prauDhatAruNyArUDhAM nAyikAM prati sakhIvAkyamiti / / 228 / / 229) [ vikasantu nAma gandhoddhurAH zeSAH kusumajAtayaH / indindirasya raNaraNakakAraNaM mAlatyeva || ] vikasantu nAma gandhoddhurAH zeSakusumajAtaya: / indindirasya bhramarasya raNaraNakakAraNaM mAlatyeva / ayamabhiprAyaH / bhavantu sarvA api striyo, yUnaH punaH kasyApi karNAntavizrAnta-locanA kucayugalapIDyamAna cibukA, campakaka likAgaurAGgI avatIrNatAruNyA yuvatI raNaraNakaheturbhavati // 229 / / For Private And Personal Use Only 230) [lI mAlatIkalikAM madhukara dRSTvA kiM parAGmukhaH / itaH prasarati bhuvanAntarANi gandho vijRmbhamANaH // ] he madhukara lacI mAlatIkalikAmavalokya kiM parAGmukhaH saMjAtaH / yata ito mAlatyA gandhaH prasarati / kiM kurvANaH / bhuvanAntarANi vijRmbhamANo vyApnuvan / ayaM bhAvaH / kazcicuSAnavatIrNatAruNyAM nAyikAmAlokya tAmakAmayamAnastatsakhyodhyate / he yuvan kiM parAGmukhaH saMjAto'si / asyAH sa ko'pi yauvanabharaH samullasiSyati yena sakalanagarInArIrapyatizayiSyate // 230 //

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- 234 : 25.8 ] mAlaIbajjA 231) maDahuliyAi kiM tuha imIi kiM vA dalehi taliNehiM / Amoe mahayara mAlaIi jANihisi mAhaNaM // 5 // 232 ) taha vAsiyaM varNa mAlaIi kusumehi niSbharaM sarae / to ittha tattha katthavi bhamarA dukkhehi lakkhate // 6 // 233) kA samasIsI saha mAlaIi sesANa kusumajAINaM / jassa vi gaMdhavilittA bhasalA bhasalehi pijjeti // 7 // 234) kaliyAmiseNa uSmevi aMguliM mAlaIi mahamahiyaM / dharau' ju dharaNasattho maha eMto mahuyarajuvANo // 8 // 63. 231) [ laghutayA kiM tavaitasyAH kiM patraistalinaiH / Amode madhukara mAlatyA jJAsyasi mAhAtmyam || ] he madhukara, etasyA laghutayA kiM tava, kiMvA taliNehiM biralaiH stokairvA dalaiH patraiH / yato'syA Amodena mAhAtmyaM jJAsyasi / ayaM bhAvaH / kazcana yuvA saMpUrNakucayugalAM mugdhAM vAmAkSImavalokya tatsakhyocyate / asyAH suratapANDityena guNAtizayaM jJAsyasi / etAM mugdhAM laghvIM mA jJAsIriti // 231 // 232 ) [ tathA vAsitaM vanaM mAlatyA kusumairnirbharaM zaradi / yathAtra tatra kutrApi bhramarA duHkhairlakSyante / / ] tathA vAsitaM mAlatyA kusumairvanaM nirbharam / ka / zaradi / yathA atra tatra kutrApi bhramarA duHkhairlakSyante For Private And Personal Use Only // 232 // 233 ) [ kA samazIrSikAsaha mAlatyA zeSANAM kusumajAtInAm / yasyApi gandhavaliptA bhramarA bhramaraiH pIyante / / ] zeSANAM kusumajAtInAM mAlatyA saha kA pratispardhA / yasyA gandhaviliptA bhramarA bhramaraireva pIyante / gandhavAsitA bhramarAH kusumAnyetAnIti bhrAntyA bhramarairAsvAdyante / gandhAti - I zayoktiriyam // 233 // 234) [ kalikA miSeNokRtyAGguliM mAlatyA kathitam / dharatu yo gharaNasamartho mAm Ayan madhukarayuvA / / ] kalikAvyAjenAGgulimUrdhvakRtya mAlatyA mahamahiyaM kathitamiti saMjJA / kimityAha / yo dhArayituM samarthaH sa dhArayatu madhukarayuvA mAM pratyAgacchan / bhAvo'yam / kAcana nArI 1 1 B, C, G

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Shri Mahavir Jain Aradhana Kendra 64 www.kobatirth.org vajjAlagaM Acharya Shri Kailassagarsuri Gyanmandir [235: 25.9 235) pakkhukkhevaM nahasUikhaMDaNaM bhamarabharasamuvvahaNaM / uva sahaha tharaharaMtI vi dubbalA mAlai cceva // 9 // 26. iMdaMdiravajjA [ indindira paddhatiH ] .236) iMdidira chappaya bhasala bhamara bhamio si kANaNaM sayalaM / mAlai sarisaM kusumaM jar3a diTTha kiM na tA bhaNasi // 1 // 237) kattha vi dalaM na gaMdhaM kattha vi gaMdho na pauramayaraMdo / eka kusumammi mahuyara betanni guNA na labbhaMti // 2 // 238) evaM madhuyarahiyayaM taM ciya puNa mAlaI paDiruddhaM / sesA phulaMtu phalaMtu pAyavA ko nivAre // 3 // sarvAGgarUpavatI subhagA garveNa vakti / madrUpazriyamavalokya yo yuvA mAmAgacchati tametaM nivArayatu kazcana yasya zaktirasti // 234 // 235) [ pakSoHkSepa nakhasUcikhaNDanaM bhramarabharasamudvahanam / pazya sahate kampamAnApi durbalA mAlatyeva // ] pakSotkSepaM nakhasUcIkhaNDanaM bhramarabharasamudvahanaM pazya kampamAnApi durbalA mAlatyeva sahate // 235 // 236) [ indindira SaTpada bhasala bhramara bhrAnto'si kAnanaM sakalam / mAlatIsadRzaM kusumaM yadi dRSTaM kiM na tadA bhaNasi || ] indindira SaTpada masala bhramaratvaM bhrAnto'si kAnanaM sakalaM, mAlatIsadRzaM kusumaM yadi dRSTaM kiM na tadA bhaNasi // 236 // 237) [ kutrApi dalaM na gandhaH kutrApi gandho na pracura makarandaH ekakusume madhukara dvau trayo guNA na labhyante // ] kutrApi dalaM patraM na gandhaH / kutrApi gandho na pracura makarandaH / ekasmin kusume he madhukara dvau yo vA guNA na labhyante // 237 // For Private And Personal Use Only 238) [ ekaM madhukarahRdayaM tadeva punarmAlatyA pratiruddham / zeSAH puSpantu phalantu pAdapAH ko nivArayati // ] ekaM madhukarahRdayaM, tadeva mAlatyA pratiruddham / mAlatIM binA madhukarahRdayaM nAnyatra ramate / ataH zeSAH pAdapAH puSpantu phalantu, kastA nivArayati // 238 //

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- 243 : 26.8 ] iMdidiravajjA 239) mAlai puNo vi mAlai hA mAlai mAlai tti jaMpato / unggio' bhamai alI hiMDato sayalavaNarAI // 4 // 240) ruNaruNai valahU' vellara pakkhauDe dhuNai khiva aMgAI / mAikaliyAvirahe paMcAvatthaM gao bhamaro // 5 // 241 ) mAlaivirahe re taruNabhasala mA ruvasu nivbharukaMThaM / valahavioya dukkhaM maraNeNa viNA na vIsarai // 6 // 242 ) jAva na viyasai sarasA varai na IsaM pi mAlaIkaliyA / aviNIyamayahiM tAva cciya pAumAradvA // 7 // 243) viyasaMtasarasatAmarasabhasala viyasei mAlaI jAva / tA jattha va tattha va jaha va taha va diyahA gamijaMti // 8 // 65 239) [ mAuti punarapi mAlati hA mAlati mAlatIti jalpan / udvigno bhramatya lihiNDamAnaH sakalavanarAjIH // ] mAlati punarapi mAlati hA mAuti mAtIti jalpannudvigno bhramatyavirhiNDamAnaH sakalavanarAjIH / ayaM bhAvaH / sakalaguNayuktAM mAlatImanavalokayan sakalA api puSpajAtIstRNAyApi na manyata ityarthaH / / 239 / / 240 ) [ ruNaruNAyate valati vellati pakSapuDhaM dhunoti kSipatyaGgAni / mAlatIkalikAvirahe pazcAvasthAM gato bhramaraH / / 240 / / ] 241 ) [ mAlatIvirahe re taruNabhramara mA rodIrnirbharotkaNTham / vallabhaviyogaduHkhaM bharaNena vinA na vismaryate / / ] re taruNa bhramara mA rodIrnirbharokaNTham / vallabha viyogaduHkhaM maraNena binA na vismarati / / 241 // 242 ) [ yAvanna vikasati sarasA vRNoti nezamapi mAlatIkalikA / avinItamadhukaraistAvadeva pAtumArabdhA // ] yAvatsarasA mAlatI na vikasati, IsaM pi na varai ISadapi na vRNoti, avinItamadhukarestAvadeva pAtumAsvAdayitumArabdhA / ayaM bhAvaH / kAcana nAyikA anavatIrNatAruNyapi priyaiH pAtumArabdhA / parakIyAsatI nAyikA // 242 // For Private And Personal Use Only 243 ) [ vikasatsarasatAmarasa bhramara vikasati mAlatI yAvat / tAvadyatra vA tatra vA yathA vA tathA vA divasA gamyante // ] vikasatsarasa1 G untriSNo 2 G calai vala 5

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vajjAlaggaM [244: 26.9 244) chappaya gamesu kAlaM vAsavakusumAi tAva mA muyasu / manna jiyaMto pecchasi paurA' riddhI vasaMtassa // 9 // 245) mA iMdidira tuMgasu paMkayadalaNilaya maaliivirhe| tuMbiNikusumAi na saMpaDaMti divve parADDatte // 10 // 246) iyarakusumesu mahuyara de baMdha raI vimuMca raNaraNayaM / jhAyaMto cciya marihisi katto te mAlaI sarae // 11 // 247) bhamaro bhamaro tti guNojjhiehi kusumehi lAio doso| lahiUNa mAlaI puNa so niuNo bhamau jai bhamai // 12 // tAmaraseSu sthito yo'sau bhramarastasya saMbodhanam / he vikasatsarasakamalabhramara, yAvanmAlatI vikasati tAvadyatra tatra yathA tathA divasA nIyantAm // 243 // 244) [SaTpada gamayasva kAlaM vAsavakusumAni tAvanmA muJca / manye jIvan pazyasi pracurA RddhIrvasantasya // ] SaTpada gamayasva kAlaM samayam / vAsabakusumAni ATarUSakapuSpANi mA muJca / kimiti / manna manye ahamiti / jIvan pracuraIi vasantasya pazyasi // 244 // 245) [ mendindira tAmya paGkajadalanilaya maaltiivirhe| tumbinikusumAni na saMpatanti daive parAgbhUte // ] he bhramara mA tuMgasu mA bhrAmya / tarhi kiM karomItyAha / mAlatIvirahe paMkayadale kamalapatre nilaya laga / yato daive parAGmukhe tumbIkusumAni na sNpdynte| AsatAM campakakusumAdIni, alAbupuSpANyapi na prApyante // 245 // 246) [itarakusumeSu madhukara he badhAna ratiM vimuJca raNaraNakam / dhyAyanneva mariSyasi kutaste mAlatI zaradi / ] de iti prArthanAyAM nipAtaH / he madhukara itarakusumeSu badhAna rati, vimuJca raNaraNakam / dhyAyanneva mariSyasi, kutaste mAlatI zaradi // 246 // 247) [bhramaro bhramara iti guNojjhitaiH kusumairAropito doSaH / labdhvA mAlatI punaH sa nipuNo bhramatu yadi bhramati // ] guNojjhitaiH 1 G pavarA (pravarA) For Private And Personal Use Only

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- 250 : 26.15 ] iMdidiravajjA 248) kuMdalayAmaulapariTThieNa bhariUNa mAlavilAsaM / taha nIsasiyaM iMdidireNa jaha sA vi pajjaliyA // 13 // (249) vosaTTabahala parimala keya imayaraMdavAsiyaMgassa / hiyaicchiyapiyalaMbhA' cirA sayA kassa jAyaMti // 14 // 250) viyaliyadalaM pi gaMdhojjhiyaM pi virasaM pi mAlaIviDavaM / bhasalehineya mukaM paDhamarasaM saMbharatehiM / / 15 / / 67 - kusumairyo doSa AropitaH, ayaM bhramaro bhramaNaM karotIti bhramara iti doSo bhramara Aropito nedaM yuktam / nipuNo vidagdho'yaM bhramaro mAlatIM prApya yadi bhramati, tarhi bhramatu / paramanyatra na yAtIti / ayaM bhAvaH / sakalA api nArIrdaza dazai~ paribhramati, paramekAmapi na kAmayate sarvAGgasundarImalabhamAnaH / evaM sthite kAcana vakti / sarvatra paribhramati, paraM kvApi sthitiM na vidhatte'yam ityupAlabhyate / tadupAlambhanaM zrutvAnyaH kazcid brUte / -yadi manogatAM sarvaguNaparipUrNAM prAptoti, tarhi na bhrAmyatIti // 247 // 248) [ kundalatA mukula paristhitena smRtvA mAlatI vilAsam / tathA niHzvasita mindindireNa yathA sApi prajvalitA // ] kunda latAmukuloparisthitenendindireNa mAlatIvilAsaM smRtvA tathA niHzvasitaM yathA sApi kundalatA prajvalitA // 248 // 249) [ vikasita bahalapa rimalaketa kI makarandavA sitAGgasya / hRdayepsita priyAlambhAcirAt sadA kasya jAyante / / ] vikasitabahulaparimalaketakI makarandavAsitAGgasya bhramarasya hRdayepsita priyAlambhAzcirAt sadA kasya jAyante / / 249 / / For Private And Personal Use Only 250 ) [ vigalitadalospi gandhojjhito'pi viraso'pi bhAratIviTapa: / bhramarairnaivamuktaH prathamarasaM saMsmaradbhiH / / ] mAlatIviTapaM bhramarairnaiya muktam / kadAcitsundaraM bhavedityAha / vigalitadalaM zaTitapatramapi / gandhojjhimapi, viramapi / tarhi kena guNena na muktamiti vizeSaNadvAra 1 G velaMbhA ( for piyalaMbhA )

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phrUTa vajjAlaggaM 251) 'DhaMkharaseso vi hu mahuyarehi mukko na mAlaI viDavo / daraviyasiyakaliyAmoyabahalimaM saMbharatA hai / / 16 // 252 ) nibiDadalasaMThiyaM pitu kaliyaM viyasAviUNa savise je paDhamaM tIi rasaM piyaMti te chappayA cheyA // 17 // 27. surataruvisesavajjA [ surataruvizeSapaddhatiH ] 253) vasiUNa saggaloe gaMdhaM gahiUNa pArijAyassa / re bhasala kiM na lajjasi cuMvaMto iyarakusumAI // 1 // [ 251 : 26.16- kAraNamAha / prathamarasaM saMsmaratA ( ? saMsmaradbhi: ) / ayamarthaH yathA kazcana yuvAtikrAntatAruNyAmapi guNagaNayuktAM nArIM prathamopabhuktAM na tyajati // 250 // 251) [ patrapuSpara hitazAkhAzeSo'pi khalu madhukarairmukto na mAlatIviTapa: / dara vikasitakalikAmodabAhulyaM saMsmaradbhiH || ] madhukarairmukto na mAlatIviTapaH / kiMviziSTo'pi / patrapuSyAdirahito'pi khalu / ko heturiti vizeSaNadvAreNa ha / ISadvikasita kalikAmodabAhulyaM saMsmaradbhiH / / 251 / / 1 252) [ nibiDadalasaMsthitAmapi khalu kalikAM vikAsya savizeSam / ye prathamaM tasyA rasaM pibanti te SaTpadA chekAH || ] ye SaTpadA bhramarA nibiDadalasaMsthitAmapi kalikAM vikAsya savizeSaM yathA syAttathA prathamaM tasyA mAlatyA rasaM pibanti te chekA vidagdhAH / idamaidaM paryam / yathA kazcana kAmukaH kAMcanAnavatIrNatAruNyAM kayAcana yuktyA suratakSamAM vidhAya tAmupabhuGkte sa nipuNo bhavediti / / 252 / / For Private And Personal Use Only 253) [ uSitvA svargaloke gandhaM gRhItvA pArijAtasya / re bhramara kiM na lajjase cumbannitarakusumAni || ] he bhramara svargaloka uSitvA gandhaM gRhItvA pArijAtasya vRkSasya, itarakusumAni cumbanna lajjase / ayaM bhAvaH / pradhAnasthAna sthitAM nibiDakucayugalabharanagyamAnamadhyAM madhyavayasaM nArIM ramitvA, idAnImitaranArI: kAmayamAno na lajjase he yuvannityupAlambhoktiH // 253 // 1 C Dhekara

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-257:28.1] haMsavajjA 254) katto lavaMgakaliyA icchaM pUreha cheyamasalassa / amaratarumaMjariraseNa jassa ANaMdiyaM hiyayaM // 2 // 255) bhamara bhamaMteNa tae aNeyavaNagahaNakANaNuhesa / dihro suo ya kattha vi sarisatarU pArijAyassa // 3 // 256) amaratarukusumamaMjari vAuhayA mahuyareNa jaM rsiyaa| talladdharaseNa kao saMkappo sesakusumANaM // 4 // 28. haMsavajjA [haMsapaddhatiH] 257) haMso si mahAsaramaMDaNo si dhavalo si dhavala kiM tujjha / khalavAyasANa majjhe tA haMsaya kattha paDio si // 1 // 254) [ kuto lavaGgakalikecchAM pUrayati cchekabhramarasya / amaratarumaJjarIrasena yasyAnanditaM hRDha yam / / ] kuto lavaGgakalikecchAM vidagdhabhramarasya pUrayati, yasyAmaratarumaJjarIrasena hRdayamAnanditam / sarvaguNaparipUrNAyAH karNAnta vizrAntalocanAyAH surate sukhIbhUtahRdayasya yUno hRdayaM sAmAnyanArIrataM yathA nAnandati tathA kenaciducyate / / 254 // 255) [ bhramara bhrAmyatA tvayAnekavanagahanakAnanoddezam / dRSTaH zrutazca kutrApi sadRzataruH pArijAtasya / / ] he bhramara tvayA pArijAtasya sadRzastaruddaSTaH zrutaH kutrApi / kiM kurvatA tvayA / anekavanagahanakAnanodeza bhrAmyatA // 255 // ___256) amaratarukusumamaJjarI vAyuhatA madhukareNa ydrsitaa| tallabdharasena kRtaH saMkalpaH zeSakusumAnAm / / ] amarataskusumamaJjarI vAyuhatA yadbhamareNAsvAditA, tallabdharasena madhukareNa tena zeSakusumAnAM saMkalpo niyamaH kRtaH // 256 // ____ 257) [haMso'si mahAsaromaNDanamasi dhavalo'si dhavala kiM tava / khalavAyasAnAM madhye tasmAddhaMsa kutra patito'si / / ] haMso'si mahAsaromaNDanamasi / tvayA vinA taDAgasya kuto lkssmiiH| dhavalo'si, dhavala ki tava kathyate / khalavAyasAnAM madhye tataH kAraNAt kutaH patito'si / ayamabhiprAyaH / yathA kazcid vipazcitprakANDaH sakalapariSanmaNDanabhUtaH sajjanaziromaNirdurjanasaMsanmadhyagataH kenacidevamucyate / / 257 / / For Private And Personal Use Only

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pajjAlagna [258 : 28.2258) haMso masANamajhe kAo jai vasai pNkyvnnmmi| taha vi hu haMso haMso kAo kAo cciya vraao||2|| 259) ahiNavaghaNaucchaliyA savittharA' jai vi pAusavaseNa / taha vi hu ki sevijai vAhaliyA rAyahaMsehiM // 3 // 260) be vi sapakkhA taha be vi dhavalayA be vi saravaraNivAsA. taha vi hu haMsabayANaM jANijjA aMtaraM maruyaM // 4 // 261) navaliNamuNAlullolamAliyaM haMsa mANasaM mottaM / lajjAi kaha na mUo sevaMto gAmavAhaliyaM // 5 // 258) [ haMsaH zmazAnamadhye kAko yadi vasati paGkajavane / tathApi khallu haMso haMsaH kAkaH kAka eva varAkaH // ] haMsaH sitacchado yadi zmazAnamadhye vasati, kAkazca paGkajavane, tathApi khalu haMso haMsaH kAkaH kAka eva barAkaH / / 258 // 259) [ abhinavadhanocchalitA savistarA yadyapi prAvRDvazena / tathApi khalu kiM sevyate kSudranadI rAjahaMsaiH // ] tathApi khalu kiM kSudranadI haMsaH sevyate, yadyapyevaMbhUtA sNjaataa| abhinavaghanocchalitAta eva pauttarA caladbahujalA / kena / prAvRDvazena / / 259 // 260) [ dvAvapi sapakSau tathA dvAvapi dhavalau dvAvapi sarobara nivAsI hai| tathApi khalu haMsabakayomA'yate'ntaraM gurukam / / ] yadyapi dvAvapi sapakSI, dvAvapi dhavalau, dvAvapi sarovara nivAsI, tathApi haMsabakayomahadantara jJAyata AkAradurantatveneti / / 260 // 261) [navanalinamRNAlollolamAlitaM haMsa mAnasaM muktvA / lajjayA: kathaM na mRtaH sevamAno grAmakSudranadIm / / ] he haMsa navana linImRNAlopa-.. lakSitA ullolAstairmAlitaM mAnasaM saro muktvA lajayA kathaM na mRtaH / kiM kurvANaH / sevmaanH| kAm / gAmavAha liyaM grAmajalanirgamanodbhavanadIm / iyaM zRGgAre vartate / yathA kazcana yuvA kAMcana vidagdhavanitAM calaccamUrucakSuSamupabhujya nikRSTAM kAmayamAnaH kenApi satyaivamucyate / / 261 / / 1 B, C, G pauttarA (payauttarA) For Private And Personal Use Only

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-265:29.2] caMdavajA 262) ekeNa ya pAsaparidieNa haMseNa hoi jA sohaa| taM saravaro na pAvai bahuehi vi DhiMkasatthehiM // 6 // 263) mANasasararahiyANaM jaha na suhaM hoi rAyahaMsANaM / taha tassa vi tehi viNA tIrucchaMgA na sohaMti // 7 // 29. caMdavajA [candrapaddhatiH] 264) savvAyareNa rakkhahataM parisaM jattha jayasirI vsi| atthamiya caMdabibe tArAhi na kIrae joNhA // 1 // 265) jaha jaha vaDei sasI taha taha o peccha gheppai mapaNa / vayaNijjavajjiyAo kassa vi jai hu~ti riddhiio||2|| 262) [ekena ca pArzvaparisthitena haMsena bhavati yA shobhaa| tAM sarovaro na prApnoti bahubhirapi dhvAkSasAthaiH // ] ekenaiva pArzvasthitena haMsena bhavati yA zobhA, tAM sarovaro bahubhirapi dikasAthai prApnoti // 262 // 263) [ mAnasasarorahitAnAM yathA na sukhaM bhavati rAjahaMsAnAm / tathA tasyApi tairvinA tIrotsaGgA na zobhante // ] yathA mAnasasarovararahitAnAM haMsAnAM sukhaM na bhavati, tathA tasyApi mAnasasya tairvinA tIrotsaGgA na zobhante / / 263 / / 264) [ sarvAdareNa rakSata taM puruSaM yatra jayazrIrvasati / astamite candrabimbe tArAbhirna kriyate jyotsnA / / ] sarvAdareNa sarvaprayatnena taM puruSaM rakSata yatra jylkssmiirvsti| amumevArthamarthAntareNa sAdhayati / astamite candramaNDale tArAbhijyotsnA na kriyata iti // 264 // 265) [ yathA yathA vardhate zazI tathA tathAho pazya gRhyate mRgeNa (madena ) / vacanIyavarjitAH kasyApi yadi bhavantyaddhayaH / / ] yathA yathA vardhate shshii| 'o' iti aho / pazya gRhyate mRgeNa, madena ca garveNa / vacanIyavarjitAH kasyacid yadi bhavantyaddhayaH / na tu sarveSAm / yathA yathA pumAn arthena guNagaNena paripUrNo bhavati tathA tathA garvAyata iti / nirmado bhAgyavAneko na tu saveM lakSmIpUritA iti / / 265 // For Private And Personal Use Only

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vajjAlaggaM [266:19.3. 266) jai caMdo ki bahutArapahi bahuehi kiM ca teNa viNA / jassa payAso loe dhavalei mahAmahIva' // 3 // 267) caMdassa khao na hu tArayANa riddhI vi tassa na hu tANaM / garuyANa caDaNapaDaNaM iyarA uNa nicapaDiyA ya // 4 // 268) rayaNAyarammi jammo harasiratilao sahoyarA lcchii| viDiyakalAkalAvo dasiyA vi samIhae caMdo // 5 // 269) harasirasaraNammi gao lukato taha jaDANa majjhammi / taha vi gilijjai caMdo vihivihiyaM ko nivAre // 6 // 266) [ yadi candraH kiM bahutArakAbhirbahubhiH kiM ca tena vinA / yasya prakAzo loke dhavalayati mahAmahIpRSTham // ] yadi candro'sti kiM. bahutArakaiH / bahubhistaiH kiM ca tena vinA, yasya prakAza eva, AstA tAvat kiraNanikurumbo, mahanmahIvalayaM dhavalayati / / 266 / / 257) [candrasya kSayo na khalu tArakANAmRddhirapi tasya na khallu tAsAm / gurukANAmArohaNapatana mitare punarnityapatitAzca / / ] candrasya kSayo na khallu tArakANAm / Rddhipi tasya na "lu teSAm / mahatAM caTanapatanaM, na kSudrANAm / itare punaH kSudrAH patitA eva / mahatAM hAnivRddhI bhavataH, kSudrANAM laghUnAM sarvadA hAnirevetyarthaH // 267 // 258. [ ratnAkare janma harazirastilakaH sahodarA lkssmiiH| vighaTitakalAkalApo dazAmapi samIhate candraH / / ] so'yaM candro vighaTitakalAkalApo dvaitIyiko dazAmapi vastrAJcalasthitaM tantupuJjamapi samIhate vAJchati / lokebhya iti zeSaH / ya evaMvidhaH / yasya janma ratnAkare / yazca tribhuvanatilako jyotsnAvattvAt / sahodarA lakSmIH / evaMvidho'pi vighaTitakalAkalApo dazAM samIhata iti // 268 / / 239) [ haraziraHzaraNe gato nilayaMstathA jaTAnAM mdhye| tathApi gilyate candro vidhivihitaM ko nivArayati / / ] tathApi candro nijegilyate, arthAdAhuNA, yadyapi harazirasi zaraNaM gtH| tatrApi gataH 1 G mahAmahIvara ( mahAmahIpaTTam / For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra - 273 : 30.4 ] chAlavajjA 30. chAlavajjA [ vidagdhapaddhatiH ] 270) nayaraM na hoi aTTAlapachi pAyAratuMgasiharehiM / gAmo vi hoi nayaraM jattha chaillo jaNo vasai // 1 // 271) nivasaMti jattha cheyA laliyakkharakavvabaMdhaNe kusalA / jANaMti vaikabhaNiyaM suMdari nayaraM, na so gAmo // 2 // 272 ) jo jaMpiUNa jANaha jaMpiyamattaM ca jANae atthaM / dekho teNa pavitto acchau nayaraM vasaMteNa // 3 // 273) guruvihavalaMghiyA' aghi Avai pattA vi AuramaNA vi / siviNaMtare vicheyA niyakajaM neya siDhilaMti // 4 // OT saMstathA ca jaTAnAM madhye lukato nilyn| yukto'yamarthaH / yadyapi jaTATavIlalATapaTTe linAti tathApi rAhuNA dviSA nije gilyate // 269 // 1 " 270 ) [ nagara na bhavatyaddAlakaiH prAkAratuGga zikharaiH / grAmo'pi bhavati nagaraM yatra vidagdho jano vasati / / ] nagaraM na bhavatyaTTAlakaiH prAsAdapaGkibhiH prAkAratuGgazikharaiH / grAmo'pi bhavati nagaraM yatra vidagdho jo vasati / aTTAlakaprAkAra zikharasaMyuktaM nagaraM vidagvajanavarjitaM graamaadpytishete| vidagvajanapavitrito grAmo nagaramadhaH kuruta iti bhAvaH || 270 // 271 ) [ nivasanti yatra cchekA lalitAkSarakAvyabandhane kuzalAH / jAnanti bhaNitaM sundari nagaraM na sa grAmaH // ] he sundari, tannagara, na sa prAmo yatra cchekA nivasanti / kiMviziSTAH / lalitAkSarakAvyabandhane kuzalAH / tathA ca vakrabhaNitaM jAnanti, anyoktIrvidanti // 271 // 9 272) [ yo jallituM jAnAti jalinamAtraM ca jAnAtyartham / dezastena pavitra AstAM nagaraM vasanA || ] yo vidagdho jalpituM jAnAti, arthAdvakramagatIH / janitrayabhiveyaM jAnAti / dezo nIvRjjanapada iti yAvat / sA tena pavitra AstAM tAvannagaram / ekasminnagare vidagdho vasati, sarvamapi dezaM maNDayatItyarthaH // 252 // For Private And Personal Use Only 273 ) [ guruvibhavalacitA adhyApadaM prAptA adhyAturamanaso'pi / smAntare'picchekA nijakAryaM naiva zithivyanti // ] svapnAntare'picchekA 1 C gurune halaghiyA

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vajalAggaM [274:30.5 274) anna dharati hiyae annaM vAyAi kIrae annaM / cheyANa patthivANa ya khalANa maggo ciya auvvo // 5 // 275) cheyANa jehi kajaM na hu hosai jehi jammalakkhe vi'| dohiM pi tehi sarisaMsarisa ciya' hu~ti ullAvA // 6 // 276) sabbhAvavAhirehiM taha kaha vi piyakkharehi jaMpati / jaha baMdhava tti kaliuM loe sIsehi bubhaMti // 7 // 277) diTThItulAi bhuvaNaM tulaMti je cittacelae nihiyN| ko tANa cheyavANijjayANa bhaNa khaMDaNaM kuNaha // 8 // nijakArya naiva zithilayanti / kiMviziSTA api / guruvibhavalapitA api.. ApadaM prAptA api ApannA api, Aturamanaso'pi / / 273 / / ____ 274) [anyaddharanti hRdaye'nyadvAci kriyate'nyat / chekAnAM pArthivAnAM ca khalAnAM mArga evApUrvaH // ] anyaddharanti hRdaye, anyad vAci, anyat kRtye kartavye / chekAnAM pArthivAnAM khalAnAM mArga evApUrvaH // 274 // 275) [chekAnAM yaiH kArya na khalu bhaviSyati pairjanmalakSe'pi / dvAbhyAmapi tAbhyAM sadRzasadRzA eva bhavantyullApAH / / ] chekAnAM yaiH kArya bhavati, yaizca janmalakSe'pi kAryaM na syAd dvayorapi tayoH sadRzamazA evollApA bhavanti / / 275 // 276) [ sadbhAvabahi bhUtaistathA kathamapi priyAkSaraijalpanti / yathA bAndhavA iti valayitvA le ke zIrahyante / / sadbhAvabahirbhUtaiH priyAkSaraistathA kathamapi jalpanti, yathA bAndhavA eta iti loke zirobhiruhyante - dhAryante // 276 / / 277) [ dRSTitulayA bhuvanaM tulayanti ye cittatulApAtre nihitam / karateSAM chekavANijAM maNa ra NDanaM karoti / / ] ye chekA vidagdhA evaM vaNijo bhuvanaM turaMti iyattayA paricchindanti / kyaa| dRssttitulyaa| ki viziSTaM bhuvanam / nihitaM sthApitam / k| cittacelae cittameka - 1 G jammalakkhehi 2 c dohiM pi ya tehi samaM sarisa cciya For Private And Personal Use Only

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-281130.11] 278) taM natthitaM na hayaM na hu hosai taM ca tihuyaNe syle| taM vihiNA vina vihiyaM jaM na hu nAyaM chaillehiM // 9 // 279) jaha paDhamadiNe taha pacchimammi pharusAi neya japaMti / avvo mahANubhAvA virajjamANA vi dullakkhA // 10 // 280) bahukUDakavaDabhariyANa putti cheyANa jo piDe paDai / so sunno sunnamaNo siviNe vi na pAvae sukkhaM // 11 // 281) jada kaha vi tANa chappannayANa taNuyaMgi goyare paDasi / tA thoravasaNadAhekkamaMDiyA dukkaraM jiyasi // 12 // tulApAtraM tasmin / teSAM chekavaNijAM bhaNa ko nAma khaNDanaM karoti, ko nAma tAn pratArayati / / 277 / / __278) [ tannAsti tanna bhUtaM na khalu bhaviSyati tacca tribhuvane sakale / tadvidhinApi na vihitaM yanna khalu jJAtaM vidagdhaiH / / ] tannAsti tanna bhUtaM na khalu bhaviSyati tribhuvane sakale, tadvidhinApi na kRtaM yanna khala jJAtaM vidagdhaiH / / 278 // 279) [ yathA prathamadine tathA pazcimepi paruSANi naiva jalpanti / aho mahAnubhAvA virajyamAnA api durlakSyAH // ] yathA prathamadine tathA pazcime'pi paruSANi naiva jalpanti, aho mahAnubhAvAzchekA virajyamAnA. api durlakSyAH // 279 / / 280) [bahukUTakapaTabhatAnAM putri cchekAnAM jo piTe patati / saH zUnyaH zUnyamanA; svapne'pi na prApnoti saukhyama 1] he putri, bahukUTakapaTabhUtAnAM chekAnAM jo piDe paDai yastadvazIbhavati, sa zUnyaH zUnyamanAH svapne'pi na prApnoti sukham / / 280 // 281) [ yadi kathamapi teSAM SaTprajJAnAM tanvani gocare patasi / tad maha dvyasanadAhaikamaNDitA duSkaraM jIvasi / / ] he tanvani, yadi kathA mapi teSAM chekAnAM gocare pata si, dRggocarIbhavasi, tadA utsRSTavRSabha-.. dAhaikamaNDitA duSkaraM jIvasi / / 281 // 1 G, I chayalohiM 2 C cheyachayANa For Private And Personal Use Only

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vajAlaggaM [282 : 30.13 282) mA putti baMkavaM jaMpasu purao chillloyaannN| hiyae jaM ca nihittaM taM pi hRyAsA muNaMti buddhIe // 13 // 283) lIlAvaloyaNeNa vi muNaMti je putti hiyayaparamatthaM / te kArimauvayArehi kaha nu cheyA chalijati / / 14 / / 284) sahasa tti jaM na divo saralasahAveNa jaM na aaltto| uvayArojaM na kao taM ciya kaliyaM chaillehi // 15 // 31. paMcamavajA [paJcamapaddhatiH] 285) kaMThabhaMtaraNiggayadaragholiraghurahuraMtahuMkAraM / khalirakkharaM pi mArai paMthiya mA paMcamaM suNasu // 1 // rrrrernam ___ 282) [ mA putri vakravakaM jalpa puratazchekalokAnAm / hRdaye yacca nihitaM tadapi hatAzA jAnanti buddhayA / / ] mA putri vakravakaM jalpa pu to vidagdhajanAnAm / ete hatAzA hRdaye nihitaM hRdbhataM yad bhavati tadapi svabuddhayA jAnanti / anuktamapi ye jAnate teSAM purato vakramaNitayaH kAH // 282 // 283) [ lIlAbalokanenApi jAnanti ye putri hRdayaparamArtham / te kRtrimopacAraiH kathaM nu cche kAzchalyante / / ] he putri, ye vidurA lIlAvilokanenApi hRdayaparamArtha vidanti jAnanti, te chekA dhUrtAH kRtrimopacAraiH kathaM nu pratAryante // 283 / / __28) [sahaseti yana dRSTaH saralasvabhAvena ynnaalpitH| upacAro panna kRtastadeva kalitaM chekaiH / / ] yatsa priyo jhaTiti na dRSTaH, saralasvabhAvena yannAlapitaH, upacAro yaca na kRtastadapyAkalitaM vidagdhaiH // 284 // 285) [ kaNThAbhyantaranirgatadarapUrNanazIlaghuraghugayamANahuGkAram / skhalanazIlAkSaramapi mArI pathika mA paJcamaM zruNu / / ] he pathika, paJcamarAgaM mA zrAvIH / yataH skhalanazIlAkSaramapi maaryti| tadeva skhalanamucyate / kaNThAbhyantarAnnirgataM ca tadIpadghAghurAyamANahuGkAram / ata eva skhalitAkSaramapi mArayati / / 285 / / For Private And Personal Use Only

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-2839:31.5] paMcamavajjA OM 286) gholaMtatAravaNNujaleNa gharataruNikaNNalaggeNa / loyaNajuyaleNa va paMcameNa bhaNa ko na sNtvio||2|| 287) anne vi gAmarAyA gijjaMtA deti sylsokkhaaii| eyassa puNo hayapaMcamassa anno camakAro // 3 // 288) appaNakajjeNa vi dIharacchi thoryrdiihrnnrnnyaa| paMcamasArapasaruggAragambhiNA eMti nIsAsA // 4 // 289) taM vaMcio si piyayama tIe baahohsNvlijjNtaa| na suyA nIsAsakhalaMtamaMtharA paMcamataraMgA // 5 // 286) [ghUrNamAnatAravarNojjvalena varataruNIkarNalagnena / locanayugaleneva paJcamena bhaNa ko na saMtApitaH / / ] bhaNa kathaya paJcamena paJcamarAgeNa ko na santApitaH / kiMviziSTena / barataruNIkarNalagnena / punaH kiNvishisstten| ghUrNamAnAstArA ye varNA akSarANi tairujjvalena / keneva santApitaH / locanayugale neva / yathA locanayugalena sarvo'pi jana: santApitaH / tenApi kiM viziSTena / varataruNIkarNalagnena karNAnta vizrAntena / ghUrNamAnA tArA kanInikA, tasyA varNastenojjvalaM bhAsuraM, tena tathA // 286 // 287) [ anye'pi grAmarAgA gIyamAnA dadati sakalasaukhyAni / etasya punarhatapaJcamasyAnyazcamatkAraH // 287 // ] 288) [ AtmakAryeNApi dIrghAkSi mhttrdiirghrnnrnnkaaH| paJcamasvaraprasarodgAragarbhitA Ayanti niHzvAsAH / / ] he dIrghAkSi, AtmakAryeNApi vistIrNatA dIrgharaNaraNakAH, paJcamasvaraprasarodgAragarbhitA AyAnti niHzvAsAH // 288 // 289) [tvaM vazcito'si priyatama tasyA baappaughsNvlymaanaaH| na zrutA ni:zvAsaskhalanmantharA: paJcamataraGgAH / / ] he priyatama tvaM vaJcito'si, yataH paJcamataraGgA na zrutAstvayA / kiM viziSTAH sntH| tasyA bAppaugha.. mizrI kriyamANAH / punaH kIdRzAH / niHzvAsassvalanmantharAH // 289 // For Private And Personal Use Only

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vajAlaggaM [290:31.6 290) summai paMcamageyaM pujjijjai vasahavAhaNo devo| hiyaicchio ramijjai saMsAre ittiyaM sAraM // 6 // ____32. nayaNavajjA [nayanapaddhatiH] 291) nayaNAi samANiyapattalAi prpurisjiivhrnnaaii| asiyasiyAi ya muddhe khaggAi va kaM na mAraMti // 1 // 292) jatto nehassa bharo tatto nivaDaMti ksnndhvlaaii| calacalayakoDimoDaNakarAi nayaNAi taruNINaM // 2 // 293) sviyaarsvinbhmrhsvsvisdRtmnnhruddaamaa| mayaNAulANa diTThI lakkhijjaha lakkhamajjhammi // 3 // mmmmmwwwmmmmmm 290) [ zrUyate paJcamageyaM pUjyate vRSabhavAhano devaH / hRdayepsito ramyate saMsAra etAvatsAram // ] saMsAra etAvanmAtraM sAram / kiM tadityAha / pazcamageyaM zrUyate / vRSabhavAhano devaH pUjyate / hRdayepsito ramyate // 290 // __291) [ nayane samAnItatIkSNe (degtIkSNau) parapuruSajIvaharaNe (degharaNau ) / asitasite ( asitazitau ) ca mugdhe khagAviva kaM na mArayataH // ] he mugdhe, tava nayane kaM na mArayataH / kAviva / khaDgAviva / yathA khaDnau mArayataH / adhunA zleSamAha / samAnIte ca patrale ca tIkSNAne, parapuruSajIvaharaNe asitasite ca / khaDgapakSe puMstvena vyAkhyeyam / / 291 / / 292) [ yataH snehasya bharastato nipatanti kRSNadhavalAni / caJcalakoTimoTanakarANi nayanAni taruNInAm / / ] taruNInAM nayanAni yataH snehasya bharo bhavati tatra nipatanti kRSNadhavalAni / AtmavallabhaM dRSTvA kaTAkSaH pazyanti taruNyaH / kaTAkSAstvasitAHsitAH / punaH kiMviziSTAni / caJcalakoTimoTanakarANi / / 292 // 293) [ savikArasavibhramarabhasavaza viksnmnohroddaamaa| madanAkulAnAM dRSTilakSyate lakSamadhye / / ] madanAkulAnAM dRSTirlakSajanamadhye'pi lakSyate / kiMviziSTA / savikArasavibhramarabhasavazavikasanmanoharodAmA / / 293 / / For Private And Personal Use Only

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-~297: 32..] nayaNavajA 294) jatto vilolapamhaladhavalAi calaMti' navara nynnaaii| AyaNNapUriyasaro tatto ciya dhAvai annNgo||4|| 295) kassa na bhidai hiyayaM aNaMgasaradhoraNi vva nivddtii| bAlAi valiya loyaNaphuraMtamayaNAlasA diTThI // 5 // 296) nayaNAi tujjha suMdari viseNa bhariyAi nirvsesaaii| emai mAraMti jaNaM alajji kiM kajjalaM desi // 6 // 297) IsisidinakajjalaNIluppalasacchahehi nayaNehiM / vammahamattA bAlA maiyA iva bhamai uttahA // 7 // ___ 294) [ yato vilolapakSmaladhavalAni calanti kevalaM nayanAni / AkarNapUritazarastata eva dhAvatyanaGgaH / / ] yato vilolapakSmaladhavalAni calanti kevalaM nayanAni, tatraivAkarNapUritazaro'naGgo dhAvati / tIkSNaprAntAni dIrghANi dhavalakRSNAni nayanAni kAminInAM dRSTvAnaGgaH kAminaH sakAmAn karoti / / 294 / / 295) [ kasya na bhinatti hRdayamanaGgazaradhoraNIva nipatantI / bAlAyA balitalocanasphuranmadanAlasA dRSTiH // ] kasya na bhinatti hRdayamanaGgazararAjiriva nipatantI bAlAyA valitalocanasphuranmadanAlasA dRSTiH / yatra puMsi bAlA kaTAkSanirIkSaNaM karoti tasya tAmalabhamAnasya hRdayaM dvidheva bhavati / / 295 // 296) [ nayane tava sundari viSeNa bhRte niravazeSe / evameva mArayato janamalajje kiM kajjalaM dadAsi // ] he sundari, tava nayane evamevAna jite api janaM mArayataH / kiMviziSTe / viSeNa bhRte nirvshesse| he alajje * lajjArahite kiM kajjalaM dadAsi / niSkajjale api tvadIye locane viSaM bhakSitamiva puruSa mArayataH / iti kajjaladAnaM punarmudhaiva / / 296 // 297) [ ISadISadattakajjalanIlotpalasacchAyAbhyAM nayanAbhyAm / manmathamattA bAlA mRgIva bhramatyuttrastA / / ] ISadISaddattakajjalAbhyAmata eva nIlotpalasadRkSAbhyAM nayanAbhyAmupalakSitA bAlA manmathamattA uttastA mRgIva bhrAmyati / / 297 // 1 G valaMti 2G caliya 3 C,G, I dehi For Private And Personal Use Only

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vajjAlaggaM [298:32:8298) kehi pio saralehi sajjaNo ujjuehi mjjhttho| AyaMbirehi riuNo nayaNAi caunvihA hu~ti // 8 // 299) nayaNANa paDau vajja ahavA vajjAu vaDilaM ki pi / amuNiyajaNe vi diDhe aNurAyaM jAi pArvati // 9 // 300) dhAti tammuhaM dhAriyA vi valiyAi tammi valamANe / jaNasaMkule vi naccAviyAi teNamha nayaNAI // 10 // __ 33. thaNavajjA [ stanapaddhatiH] 301) ThaDA khalo vva suyaNo vva saMgayA naravai vva mNddliyaa| thaNayA taha duggaciMtiyaM va hiyae na mAyaMti // 1 // 298) [vakraiH priyaH saralaiH sajjana RjubhirmadhyasthaH / AtAH ripavo nayanAni caturvidhAni bhavanti / / ] nayanAni caturvidhAni bhavanti / caturvidhatvaM kathayati / vakkaiH priyo'valokyate, saralaiH sajjana Rjubhirma-- dhyasthaH / AtAmra ripavo'valokyante / / 29 / / 299) [ nayanayoH patatu vajramathavA vAdadhikaM kimapi / ajJAtajane'pi dRSTe'nurAgaM ye prApnutaH // ] nayanayoH patatu vanamayavA vajrAdadhika kimapi patatu | kimiti / yato'jJAtajana'pi dRSTe'nurAgaM snehaM prApnutaH / ayaM bhAvaH / kAcana nArI dRSTamAtramapi mohadAyakaM yuvAnaM dRSTvA tamalamamAnA svanayane nindantIdamAheti // 299 // 300) [ dhAvatastanmukhaM dhArite api, valite tasminvalati / janasaGkule'pi nartite tena mama nayane / ] tena yUnA, he sakhi, asmannayane nartite / ka / janasaMkule sthAne / yato dhArite api tanmukhaM dhAvataH / tasminvalati vyAghuTati, vlite| sarvAGgasundaro yuvAsau bhAgyaparvatAruDho' yatra yatra jagAma tatra tatraivAsmannayane janasamakSameva lajjAM vihAya mantravazIkRte iva jagmaturityarthaH / / 300 / / 301) [stabdhau khala iva sujana iva saMgatau narapatiriva mnnddlitau| stanau tathA durgatacinteva hRdaye na mAtaH / / ] stanau hRdaye na mAtaH / / 1 G, I yuvA saubhAgyaparvatArUDho For Private And Personal Use Only

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thaNavajjA --304 : 33.4 '] 81 302) amuhA khalo va kuDilA majjhaM se kiviNadANasAricchA / thaNayA sappurisamaNoraha vva hiyae na mAyaMti // 2 // Acharya Shri Kailassagarsuri Gyanmandir 303) tulao va samA bhitto vva saMgayA unnaovva akkhaliyA / suNo vva satthahAvA suhaDo va samuTThiyA thaNayA // 3 // 304) samauttaMga visAlA ummaMthiyakaNaya kalasasaMkAsA / kAmaNihANo va thaNA puNNaviNANa duppecchA // 4 // ativistIrNatvAt / kiMviziSTau / stabdhau khala iva, sujana iva saMgatI, ekatra militau / narapatiritra maNDalitau pArimANDalyayuktau yathA narayatimaNDalasaMyukto bhavati / keva hRdaye na mAtaH durgatacinteva yathA daridracintA hRdaye na mAti / durgata manorathA bahavo'pi niSphalA bhavantI* tyarthaH H / / 301 // 302) [ amukhau khala iva kuTilau madhye'syAH kRpaNadAnasadRkSau / stanau satpuruSamanorathA iva hRdaye na mAtaH // ] khala iva kuTilau nirmukhau se tasyAH stanau hRdaye na mAtaH / ka iva / satpuruSamanorathA iva / yataste'tidIrghA bhaveyuH / punaH kiMviziSTau / madhye kRpaNadAnasadRkSa // 302 // 303 ) [ tule samau mitra mitra saGgatau unnata ivAskhalitau / sujana svasvabhAva (satsvabhAva) subhaTa iva samutthitau stanau // ] subhaTAviva stanAbutthitau / kIdRzau / tulApAtra mitra samau / mitramiva saMgatau / unnata iva ucca pradeza iva askhalitau / sujana iva svasthabhAvau // 303 // I 304 ) [ samottuGga vizAlau dagdhakanakakalazasaGkAzau / kAmanidhAnamitra stanoM puNyavihInAnAM duSprekSyau / ] stanau kAmanidhAnamiva puNyavihInAnAM duSprekSau yathA nidhAnaM puNyavihInAnAM na saMpadyate / kIdRzau stanau / samottaMgatrizAlI, unmathita kanaka kalaza saMkAzau / unmathitaM dagdham // 304 // vala 6 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 2 vajAlagaM 305) uttaMgaghaNaNiraMtara pakkA iya mAuliMga sAricchA / mArati vAsabhUsiyaNaho vva vijjujjalA thaNayA // 5 // 306) ubbibe thaNahAre rehai bAlAi gholiye hAro / himagirivarasiharAo khalio gaMgApavAho vva // 6 // 307 ) maggaM ciya alahaMto hAro pINunnayANaM dhaNayANaM / sarat bhama ure uNANaipheNapuMjo vva // 7 // 308) ajjhAi' nIlakaMcuyabhariuvariyaM vihAi thaNavahaM / jalabhariyaja laharaMtaradruggao caMdabiMbo vva // 8 // " [ 305 : 33.5 305) [uttuMgaghana nirantarau pakvIbhUtamAtuliMgasadRkSau / mArayato varSAbhUSitanabha iva vidyudujjvalau stanau // ] stanau mArayataH / kiMviziSTau / uttuMgaghana nirantarau, pakvIkRtamAtuliMgasadRkSau vidyudujjcalau / kimitra / varSAbhUSitaM yannabhastadiva / tadapi kiM viziSTam / vidyudujjvalaM vidyutojjvala-mAkAzam // 305 // (306) [ udbhaTe stanabhAre rAjate bAlAyA ghUrNanazIlo hAraH / himagirivara zikharAt skhalito gaGgApravAha iva // ] udvigbe stanabhAre' rAjate bAlAyA ghUrNanazIlo hAro mauktikamayaH / utprekSate / gaGgApravAha iva / kiMviziSTaH / skhalitaH / kasmAt / himagirivara zikharAt // 306 // (307) [ mArgameAbhamAno hAraH pInonnatayoH stanayoH / udvigno bhramatyurasi yamunAnadIphenapuJja iva || ] udvimbo' bhramatyurasi yamunAnadIphenapuJja itra hAraH pInonnatayoH stanayorupari mArgamalabhamAnaH zobhate // 307 // For Private And Personal Use Only 308) [ prauDhayuvatyA nIlakaJcukabhRtAvaziSTaM vibhAti stanapaTTam / jalabhRta jaladharAntaradarodgataM candrabimbamiva // ] prauDhayuvatyAH stanapa vibhAti / kiMviziSTam | nIlakaJcukamRtoddhRtam / utprekSate / jalabhatajaladharAntaradarodrataM candravimbamiva // 308 // 1 G, I here and elsewhere ajjAe 2 G udvigno

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-312 : 33.12] thaNavajA 309) amayA mao vva samayA sasi vva harikarisirovva ckklyaa| kiviNabhatthaNavimuhA pasayacchi paoharA tujjha // 9 // 310) anvo na jhuti thaNayA majjha sarIre savattiNA jaayaa| AliMgaNe vi patte dUre vi piyaM nivAreti // 10 // thaNajuyalaM tIi niraMtaraM pi daLUNa tArisaM paDiyaM / mA karau ko vi gavvaM ettha asArammi saMsAre // 11 // 312) kaha nAma tIi taM taha sahAvagaruo vi thaNaharo pddio| ahavA mahilANa ciraM hiyae ko nAma saMThAi // 12 // 311) - 309) [ amRtamayAviva, samadI ( samRgau) zazIva, harikarizira iva vartulau / kRpaNAbhyarthana vimukhau prasRtyakSi payodhagai taba // ] he prasRtivadakSiNI yasyAH sA prasRtyakSI, tasyAH saMbodhanaM, he prasRtyakSi, taba stanau zItalatvAdamRtamayAviva / samadau samRgau zazivat / harikarisira vva indrahastikumbhAviva cakalayA vistIrNau / kRpaNAbhyarthana vimukhau // 309 // ___310) [aho na bhavataH stanau mama zarIre sapatnau jaataa| AliGgane'pi prApte dUre'pi priya nivArayataH / / ] avvo duHkhasUcanAyAM nipAtaH / aho stanAvetau na bhavataH / kintu etau sapatnIvajjAtau / kimiti / AliGgane'pi prApte dUre'pi priyaM nivArayataH / ayamabhiprAyaH / kaThinoccavistIrNakucatvAdgADhAliGganaM tasyA na saMbhavatIti // 310 // 311) [ stanayugalaM tasyA nirantaramapi dRSTvA tAdRzaM patitam / mA karotu ko'pi garvamatrAsAre saMsAre // ] tasyAH stanayugalaM tAdRzaM lokottaraM nirantara natighanamapi patitamavalokya mA karotu ko'pi garvamasminnasAre saMsAre / / 311 / / __312) [ kathaM nAma tasyAstat tathA svabhAvagururapi stanabharaH patitaH / athavA mahilAnAM ciraM hRdaye ko nAma satiSThati // ] kathaM nAma tat , tathA svabhAvagururapi tasyAH stanabharaH patitaH / athavA mahilAnAM hRdaye ciraM ko nAma tiSThati / yatra nijAGgAdapyutpannau kucau na tiSThatastatrAnyasya kA kathA / bahutaraM kAlaM hRdaye premNA kamapi na dhArayanti mRgAkSyaH // 312 // For Private And Personal Use Only

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vajjAlaggaM [313 : 34.134. lAvaNNavajA [ lAvaNyapaddhatiH] 313) pallaviyaM karayalapallavehi papphulliyaM va nayaNehiM / phaliyaM miva pINapaoharehi ajjhAi lAvaNNaM // 1 // 314) taha caMpiUNa bhariyA vihiNA lAvaNNaeNa tnnuyNgii| jaha se ciThurataraMgA aMgulimagga vva dIsaMti // 2 // 315) annaM laDahattaNayaM anna ciya kA vi baahulychaayaa| sAmA sAmannapayAvaiNo reha ciya na hoi // 3 // 316) krcrnngNddloynnbaahulyaajhnnmNddluddhriyN'| aMgesu amAyaMta raMkholaI tIi lAvaNaM // 4 // 313) [ pallavita karatalapallavaiH prapuSpitamiva nayanAbhyAm / phalitamiva pInapayodharAbhyAM prauDhayuvatyA lAvaNyam // ] ajjhAe taruNyA lAvaNyaM pallavitaM saMjAtapallava mitra / kaiH| krtlpllvaiH| praphullitaM protphullitamitra nayanAbhyAm / phalitamiva saMjAtaphalamiva pInapayodharAbhyAm / pallavapuSpaphalAnukAra karatalanayanapayodharaM lAvaNyavRkSasyeti // 313 // 314) [tathA nipIDya bhatA vidhinA lAvaNyena tnvnggii| yathAsyAzcikurataraGgA aGgulimArgA iva dRzyante // ] tathA nyaJcIkRtya ( ? nyakkRtya ) bhatA vidhinA lAvaNyena tanvaGgI, yathA se asyAzcikurataraGgA aGgulimArgA iva dRzyante / mastakaM haste dhRtvA lAvaNyabharaNe'tiprayatnavato vidheraGgulimArgA ivAsyAzcikurataraGgAH zuzubhire // 314 // 315) [ anyallaTabhatvamanyaiva kApi bAhulatAchAyA / jhyAmA sAmAnyaprajApate rekhaiva na bhavati / / ] anyallaTabhatvamanyaiva kApi bAhulatAchAyA, ata eveyaM zyAmAprasUtA strI sAmAnyaprajApate rekhaiva na bhvti| sAmAnyaprajApatirimAM na sasarja // 315 // 316) [ karacaraNagaNDalocanabAhulatAjaghanamaNDaloddhRtam / aGgeSvamAditastatazcalati tasyA lAvaNyam / / ] tasyA aGgeSvamAllAvaNyaM rikholai 1 G uvariyaM, I uccariya 2G, I rikholaI For Private And Personal Use Only

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-319 : 35.1] surayavajjA 317) sAmA niyaMbagaruyA thnnjhnnuvvhnnmNdsNcaaraa| lakkhijai mayaNaNarAhivassa saMcAriNi kuDi vva // 5 // 318) seyacchaleNa pecchaha taNue aMgammi se amAyataM / lAvaNaM osaraha vva tivalisovANapaMtIhi // 6 // 35. surayavajA [suratapaddhatiH] 319) daLUNa taruNasurayaM vivihapalodaMtakaraNasohillaM / dIvo vi taggayamaNo gayaM pi tellaM na lakkhei // 1 // itastatazcalati / cakacakAyate zarIra miti bhaavH| kiMviziSTaM lAvaNyam / karacaraNagaNDalocanabAhulatAjaghanamaNDalAni bhtvoddhRtm| anyadapi pAnIyAdi nimnAni sthAnAni saMpUrNIkRtyoddhRtaM sad itastataH prasaratIti // 316 // ___317) [ zyAmA nitambagurukA stanajaghanodvahanamandasaMcArA / lakSyate madananarAdhipasya saMcAriNI kuTIva // ] zyAmA madananarAdhipasya saMcAriNI jaGgamA kuTIva ( lakSyate ) / kiNvishissttaa| kaTIpradezagurukA, stanajaghanodvahanamandasaMcArA / / 317 // 318) [ svedacchalena prekSadhvaM tanuke 'Gge tasyA amAt / lAvaNyamapasaratIba trivalisopAnapaGktibhiH / / ] lAvaNyamapasaratIva pazyata, tasyA aGge'mAt / kAbhiH / trivalIsopAnapaGktibhiH / kena / svedacchalena / kiNvishisstte'ngge| tnuke| kRzAGgayaSTeH zramavazAnniHsaratsvedapUreNa, amAlAvaNyamupamIyate sma // 318 // - 319) [ dRSTvA taruNasurataM vividhapravartamAnakaraNazobhAyuktam / ' dIpo'pi tadgatamanA gatamapi tailaM na lakSayati / / ] dIpo'pi tadgatamanA gatamapi tailaM na lakSayati / kiM kRtvA / dRSTvA / kim / taruNasuratam / taruNazca taruNI ca trunnau| sarUpANAmekazeSa eka vibhaktau (pANini, 1.2.64) / taruNayoH suratam / vividhapravartamAnakaraNazobhAsaMyuktam / For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 86 www.kobatirth.org bajAlaggaM 320) marumarumAra tti bhaNatiyAi surayammi kelisaMgAme / pAsahio vi dIvo sahasA hallapphalo jAo // 2 // 321) summai valayANa vo neurasaho vi nimbharo jAo / wwww Acharya Shri Kailassagarsuri Gyanmandir [ 320 : 35.1 hea vi dhannasa ghare mahilA purisattaNaM kuNai // 3 // 322) daTThUNa rayaNimajjhe bahuvihnakaraNehi nimbharaM surayaM / o yes dIvao vibhio va pavaNAhao sIsaM // 4 // 323) daMtaNa hakkhayamahiyaM' nigdhAyapaDaMtavalaya NigghosaM / vasIhANa va jujjhaM vRttaM taM tArisaM surayaM // 5 // 320 ) [ marumahamAra iti bhaNantyAH surate kelisaMgrAme / pArzvasthito'pi dIpaH sahasA kampanazIlo jAtaH || ] marumarumAra ti bhaNantyAH surate kelisaMgrAme, pArzvasthito'pi dIpaH sahasA hallapphalo kampanazIlo jAtaH / / 320 // For Private And Personal Use Only (321) [ zrayate balayAnAM ravo nUpurazabdo'pi nirbharo jAtaH / kasyApi dhanyasya gRhe mahilA puruSakarma karoti || ] kasyApi dhanyasya gRhe mahilA puruSatvaM karoti viparItarataM vidadhAti / kathaM jJAyata ityAha / valayAnAM vaH zrUyate, nUpurazabdazca nirbharo jAto'sti / ayaM bhAvaH / svabhAvasurate valayanUpurayo khau na saMgacchete / ataH kAraNAd dvAvapi zrutvA kasyApi dhanyasya (gRhe ) puruSAyitaM kriyamANaM vartata ityanumIyate // 329 // 322) [ dRSTvA rajanImadhye bahuvidhakaraNairnirbharaM suratam / aho dhunoti dIpo vismita iva pavanAhataH zIrSam / / ] dIpakaH pavanAhataH san sIsaM zikhAM dhunoti / utprekSate / vismita iva / kiM kRtvA / rajanImadhye bahuvidhakaraNaiH suratairnAnAsuratairnirbharaM surataM dRSTvA / ayaM bhAvaH / taruNayoH karaNapavitritaM surataM dRSTvA aho anayoH suratakSamatvA ccAturyamatIveti patranAhato dIpo nijaM ziro dhUnayati smeti / / 322 / / 323) [ dantanakhakSatamahitaM nirghAtapatadvalayanirghoSam / vanasiMhayoriva yuddhaM vRttaM tat tAdRzaM suratam || ] tattAdRzaM surataM vRttaM vanasiMhayo 1 G sahiya

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- 327 : 35.9 ] surayavajjA 324) o summadda vAsahare vivarIyarayAi poDha mahilAe / calavalayakara phAlaNakaNaM tamaNimehalAsaho // 6 // 325) na vi taha paDhamasamAgamasurayasuhe pAvie vi parioso / jaha bIryAdiyaha savilakkhalakkhie vayaNakamalammi // 7 // 326) sarasaramaNasamappaNakalayalirakaNaMta NihuyasikkAraM / labbhai kulavahusurae thavakao sayalasokkhANaM // 8 // 327 ) jhaNajhaNa' kaNayaDoro tuTTai hAro galaMti rayaNAI / paMDavaDagAma ADhatto poDhamahilAe // 9 // 87 yuddhabhitra / kIdRzaM suratam / dantanakhayoH kSataM khaNDanaM tena' mahitam / - dantanakhakSatayuktam / nirghAtapatadvalaya nirghoSam / / 323 // 324 ) [ aho zrUyate vAsagRhe viparItaratAyAH prauDha mahilAyAH / calavalayakarAsphAlanakvaNanmaNimekhalAzabdaH // ] 'o' iti aho / viparItaratAyAH prauDhamahilAyA vAsagRhe calavalayakarAsphAlana kvaNanmaNimekhalAzabdaH zrUyata iti // 324 // 325) [ nApi tathA prathama samAgamasuratasukhe prApte'pi paritoSaH 1 yathA dvitIyadivase savilakSalakSite vadanakamale / / ] nApi tathA prathamasamAgamasuratasukhe prApte'pi paritoSo bhavati, yAdRg dvitIya divase savilakSalakSite vadanakamale parasparamiti / / 325 / / 326) [ sarabhasaramaNasamarpaNakalakalazIlakvaNannibhRtasItkAram / labhyate kulavadhUsurate stabakaH sakalasaukhyAnAm // ] sarabhasajaghana samarpaNa kalakalazIlakA nibhRtasItkAraM labhyate kulavadhUsurate thabakkao sayalasokkhANaM samUhaH -sakalasaukhyAnAm / / 326 // For Private And Personal Use Only (327) [jhaNajhaNAyate kanakakAJcI trayyati hAro galanti ratnAni / 'pANDavabhaTasaMgrAma ArabdhaH prauDhamahilayA / / ] raNajhaNAyate kanakadavarakaH kanakakAJcI, truTyati hAro, galanti ratnAni / pANDavabhaTasaMgrAma ArabdhaH 1 1 G raNajhaNaD 2 G tena sahitam / dantanakhakSatayutam /

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vajjAlaggaM 328 : 35; 10 328) rehai surayavasANe addhakkhitto saNeuro clnno| jiNiUNa kAmadevaM samunbhiyA dhayaSaDAya vva // 10 // 36. pemmavajA [premapaddhatiH] 329) pemma aNAiparamatthapayaDaNaM mahumaho vva bahubheyaM / / mohANurAyajaNayaM abbo ki vaMdimo niJca // 1 // 330) AlAvaNeNa ullAvaNeNa saMgaNa kouhallaMNa / sovANapaehi va piyaguNehi pemmaM samAruhai // 2 // 331) AraMbho jassa imo aasnnaasaassosiysriiro| pariNAmo kaha hosai na yANimo tassa pemmassa // 3 // prauddhmhilyaa| yathA pANDavakauravau yuddhodyatau kimapi na gaNayatastathA suratasaMmardai tau dampatI / / 327 / / ___328) [ rAjate suratAvasAne'|kSiptaHsanUpurazcaraNaH / jitvA kAmadevaM samurtIkRtA dhvajapatAkeva / / ] rAjate suratAvasAne sanUpurazcaraNo'dhoMkSipto jitvA kAmadevam U/kRtA dhvajapatAketra / / 328 / / ___329) [ premAnAdiparamArthaprakaTanaM madhumathana iba bahubhedam / mohAnurAgajanakamaho kiM vandAmahe nityam // ] prema anAdiparamArthaprakaTanaM, bahubhedaM madhumathana miva vande nityam / punaH kiMviziSTam / mohAnurAgajanakam / viSNupakSe' sarvANyapi vizeSaNAni yoktavyAni // 329 // 330) [ AlApanenollApanena saGgena kautuhlen| sopAnapadairiva priyaguNaiH prema samArohati / / prema snehaH sopAnapaGktibhiriva priyaguNaiH samArohati / kaistairityAha / AlApanenollApanena saGgena kautuhlen||330|| 331) [ Arambho ysyaaymaasnnaashvaasshossitshriirH| pariNAmaH kathaM bhaviSyati na jAnImastasya premNaH / / ] yasyArambha IdRza AsannAzvAsazoSitazarIraH, tasya premNaH pariNAmaH kathaM bhaviSyati iti vayaM na jAnImaH / premNA zvAsatanUkaraNAdayaH prathamaM bhavanti / tacca pazcAdbhavati vA na vaa| sakhi paricitAH kasya puruSAzcaJcalapremANo bhavantIti bibhemi // 331 // 1 G, I viSNuprempoH 2 ..G. zvAsattanUtanUkaraNAdayaH For Private And Personal Use Only

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-335 : 36.7] pemmavajjA 332) dANaM na dei na karei cADuyaM kahai neya smbhaavN| dasaNametteNa vi kiM pi mANusaM' amayasAricchaM // 4 // 333) jattha na ujjaggarao jattha na IsA visUraNaM mANaM / sabbhAvacADuyaM jattha natthi neho tahi natthi // 5 // 334) dADimaphalaM va pemma ekke pakkhe ya hoi sakasAyaM / jAva na bIo rajaI tA kiM mahurattaNaM kuNai // 6 // 335) na tahA mArei visaM khajaMtaM palasayaM pikvlehi| jaha cakkhurAyarattaM mArei savinbhamaM pemmaM // 7 // 332) [ dAnaM na dadAti na karoti cATukaM kathayati naika sadbhAvam / darzanamAtreNApi kimapi mAnuSamamRtasadRzam / / ] dAnaM na dadAti na karoti cATukaM, kathayati naiva sadbhAva, darzanamAtreNaiva bhavati kimapi mAnuSamamRtasadRkSam / mano'bhISTa evamakurvannapi darzanamAtreNaivAmRtAyate / premNo vilasitamida miti // 332 // 33.5) [ yatra nojjAgara ko yatra neA khedo mAnaH / sadbhAvacATukaM yatra nAsti snehastatra nAsti / ] yatra nojjAgarako yatra neA khedo mAnazca, sadbhAvacATuvAkyaM yatra nAsti, sneho'pi tatra nAstIti // 333 // __334) [ dADimaphala miva premakasminpakSe bhavati sakaSAyam / yAvanna dvitIyo rajyate ( bIjaM na rakhyate ) tAki madhuratvaM karoti / / ] prema dADimaphala miva / ekasminpakSe sakaSAyaM skopama / yAvad dvitIyo na rajyate tAvarika madhuratvaM karoti / ubhayapi kSIranIrayo rica militatvAt premAtimadhuraM bhavati / dADimIpa lamapi eva smin pakSe sakaSa yaM kaSAyarasayuktaM bhavati / yAvad bIjo na rajyate tAvat kuto mAdhuryaM bhavati / madhuro raso na bhavatIti / / 334 / / 335) [na tathA mArayati viSaM khAdyamAnaM palazatamapi kavalaiH / yathA cakSurAgaraktaM mArayati savibhrama prema // 335 // ] 1 I adds hoI after mANusaM 2G, I ekappakkheNa hoi 3G jAva Na bIjau raccaI 4 1 ekasmin pakSe bhavati sakaSAyam / ekena kRtaM sakaSAyaM sakopam / For Private And Personal Use Only

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vajjAlagna [ 336:36.8336) abdho jANAmi ahaM attaNahiyaeNa annahiyayAI / mA ko vi kaha vi rajjau', dukkhuvvahaNAi pemmAI // 8 // 337) ahiva raNaraNoditu IsA viDaMbaNA naah|| hoi na ujju va vaMkaM pemmaM jaha caMcu kIrassa // 9 // 338) addiDhe raNaraNao dikhe IsA suhaTThie mANaM / dUraTThie vi dukkhaM pie jaNe bhaNa suhaM ktto||10|| 339) tAva cciya hoi suhaM jAva na kIrai pio jaNo ko vi| piyasaMgo jehi kao dukkhANa samappio appA // 11 // 336) [ aho jaanaamyhmaatmhRdyenaanyhRdyaani| mA ko'pi kathamapi rajyatu, duHkhodvahanAni premANi / / ] anvo duHkhe| jAnAmyahamAtmano hRdayenAnyahRdayAni, mA ko'pi kApi rajyatu, duHkhodvahanAni premANi // 336 / / ___ 337) [ adRSTe raNaraNako dRSTa IrSyA viDambanA nAtha / bhavati na Rjviva kraM prema yathA caJcUH kIrasya // ] adRSTe priye raNaraNako dRSTa IrSyA viDambanA nAtha bhavati / vakraM prema na Rju bhavati yathA zukacaJcuH / / 337 / / 339) [ adRSTe raNaraNako dRSTa IrSyA sukhasthite mAnaH / dUrasthite. 'pi duHkhaM priye jane bhaNa sukhaM kutaH // ] priye jane bhaNa kutaH sukham / katham / tadeva drshyti| adRSTe raNaraNako, dRSTa IyA, sukhasthite mAno, dUrasthite tasmin duHkham // 338 // 339) [ tAvadeva bhavati sukhaM yAvanna kriyate priyo janaH ko'pi / priyasaGgo yaiH kRto duHkhebhyaH samarpita AtmA // ] tAvadeva sukhaM bhavati yAvanna kriyate priyo janaH ko'pi| priyasaGgo yaiH kRtaH (taiH ) dukhebhyaH samarpita AtmA // 339 // 1 GL, Laber raccau 2G, I baha kIracaMcu ma For Private And Personal Use Only

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--344 : 36.16 ] pemmavajjA 340) dUraM gae vikayavippie vi annattha baddharAe vi / jattha maNaM na niyattadda taM pemmaM paricao seso // 12 // 341 ) so subaha suhaM so dukkhavajjio so suhANa sayakhANI / vAe maNeNa kAraNa jassa na hu vallaho ko vi // 13 // 342) ullava ko vi mahimaMDalammi jo teNa natthi saMNaDio / kharapavaNacADucAliradavaggisariseNa pemmeNa // 14 // 343) so ko vina dIsai sAmalaMgi eyammi daddaya loe / 91 jassa samapivi hiyayaM suheNa diyahA gamijjati // 15 // 344) agyo tarhi tarhi ciya gayaNaM bhamiUNa' vIsamaMteNa / bohityavAyaseNa va isAviyA daDUpemmeNa // 16 // 340 ) [ dUraM gate'pi kRta vipriye'pyanyatra baddharAge'pi / yatra mano na nivartate tatprema paricayaH zeSaH || 340 // ] 341 ) [ sa svapiti sukhaM sa duHkhavarjitaH sa sukhAnAM zatakhaniH / cAci manasA kAyena yasya na khalu vallabhaH ko'pi / / ] sa svapiti sukhaM sa duHkhavarjitaH sa sukhAnAM zatasya khanirvAci manasA kAyena yasya na khalu - vallabhaH ko'pi / / 341 // 342) [ ullapatu ko'pi mahImaNDale yastena nAsti saMtaTitaH / 'kharapavanacATucalanazIladavAgnisadRzena premNA / / 342 / / ] 343 ) [ sa ko'pi na dRzyate zyAmalAGgayetasmin dagdhahataloke / -yasya samarpya hRdayaM sukhena divasA gamyante || 343 / ] For Private And Personal Use Only 344 ) [ aho tatra tatraiva gaganaM bhrAntvA vizrAmyatA / yAnapAtra- vAyaseneva hAsitA dagdhapremNA // ] bohityaM yAnapAtram / anyo - duHkhasUcanAyAm / tahiM tahiM ciya tatra tatraiva durlabhapuruSe vizrAmyatA dagdhapremNA hAsitAsmi / kiM kRtvA vizrAmyatA / gaganaM zUnyaM bhrAntvA | keneva / bohityavAyaseNeva / yathA yAnapAtre sthito vAyaso gaganamAkAzaM 1 1 G gamissaMti 2 G bharmateNa

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vajAlaggaM [345:36.17-. 346) 345) jAe mANappasare phiTTe nehe gayammi sambhAve / abbhatthaNAi' pemmaM kIraMtaM kerisaM hoI // 17 // aiMsaNeNa aidaMsaNeNa diDhe aNAlavaMteNa / mANeNa pavasaNeNa ya paMcavihaM jhijjae pemmaM // 18 // 347) ahaMsaNeNa bAlaya suTu vi nehANubaddhamaNasANaM / hatthauDapANiyAiva kAleNa galaMti pemmANi // 19 // 348) pemmassa virohiyasaMdhiyassa paJcakkhadiDaviliyarasa / uyayassa va tAviyasIyalassa viraso raso hoi / / 20 // bhrAntvA tatraiva stambhAdau vizramatA jano hAsyate (? vizrAmyan janaM hAsayati ) / idamatra tAtparyam / kAcinnArI kasmiMzcidurlabhe'nuraktA tamalabhamAnA mAnamavalamsya punaranyaM vAJchantI punastatraivAnuraktA satI janAn hAsayati // 344 / / 345) yAte mAnaprasare bhraSTe snehe gate sdbhaave| abhyarthanayA prema kriyamANaM kIdRzaM bhavati / / ] jAte mAnaprasare gate snehe gate sadbhAve, abhyarthanayA triyamANaM prema kIdRg bhavati / / 345 / / 346) [adarzanenAtidarzanena dRsstte'naalptaa| mAnena pravasanena ca paJca vidhaM kSIyate prema // ] paJca vidhaM paJcaprakAraM kSIyate prema / tadeva darzayati / adarzanenAtidarzanena dRSTe'nAlapatA, mAnena pravasanena ca // 346 / / 347) [ adarzanena bAlaka muSTava pi snehaanubddhmnsoH| hastapuTapa nIyAnIva kAlena galanti premaNi || ] he bAlaka, adarzanena suSTvapi snehAnubaddhamanasorda'patyoH kAlena premANi galanti, yAntItyarthaH / kAnIva / hastapuTasthapAnIyAnIva / yathA sudRDhaM dhRtAnyapi hastapuTasthapAnIyAni bindunA bindunA cireNa galanyeva / / 347 / / ___348) [aMgNo virodhit saMdhitasya pratyakSadRSTavyalIkasya / udakasyeva tApitazItaTasya viraso raso bhavati / / ] pregNa evaMvidhasya raso'tyAsakti 1 I abbhatthaNeNa For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra --351 : 37.2 ] mANavajjA 349) tAva ya putti chailo' jAva na pemmassa goyare paDai / neheNa navari cheyattaNassa mUlA khaNijaMti // 21 // 37. mANavajA [ mAnapaddhatiH ] 350 ) aliyapayaMpiri animittakovaNe asuNi suNasu maha vayaNaM / ekaggAhiNi sokkhekavaMdhavaM galai tAruNNaM // 1 // 351) agvAhi mahuM de geNha caMdaNaM asuNi suNasu maha vayaNaM / mANamA naDijja mANasiNi galai chaNarAI // 2 // viraso bhavati / kIdRzasya / / virodhitasaMdhitasya / pUrvaM virodhitaM pazcAtsaMdhitaM, tasya / punaH kIdRzasya / pratyakSadRSTavyalIkasya / pratyakSaM dRSTaM vyalIkamapriyaM yatra tasya sAkSAtkRtApriyasya kasyeva / udakasyeva tApita| zItalasya / yathA tApitazItalasyodakasya raso viraso bhavati / pUrvaM tApitaM pazcAcchItalaM, pazcAtkarmavArayaH / / 348 / / 349) [ tAvanca putri vidagdho yAvanna premNo gocare patati / snehena kevalaM chekatvasya mUlAni vanyante || ] tAvadeva he putra vidagdhaH kathyate yAvat snehagocaro na bhavati / yataH navari kevalaM premNA chekatvasya mUlAnyutkhanyante / / 349 / / 350 ) [ alIkaprajalpinyanimittakopane'nAzrava AkarNaya mama vacanam / ekaprAhiNi saukhyaikabAndhavo galati tAruNyam || ] he anAkarNanazIle, AkarNaya mama vacanam / he alIkaprajalpanazIle, he animittakopane, he ekagrAhiNi, saukhyaikabAndhavaM galati tAruNyam / sakhIzikSoktiriyam / athavA bhartuH kRtAparAdhasya || 350 / / 351 ) [ Ajighra madhu he gRhANa candanamanAzrave zRNu mama vacanam / mAnena mA naTayasva manastrini galati kSaNarAtriH / / ] 'de' iti prArthanAyAM nipAtaH / he asuNi (anAzrave ), madvacanaM zRNu / kiM tadityAha / madhu madyanAni piveti yAvat / tathA gRhANa candanam / mAnena mA naTye : ( ! navyasva ) | he manasvini, galatyatikrAmatyutsavarAtriH / ayaM bhAvaH / 1 G, I chayalo For Private And Personal Use Only

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pajjAlaggaM [ 352 : 37.3352) e daii maha pasijjasu mANaM mottUNa kuNasu pasiosaM / kayaseharANa summai AlAvo jhatti gosammi // 3 // 353) niddAbhaMgo AvaMDurattaNaM dIharA ya niisaasaa| jAyaMti jassa virahe teNa samaM keriso mANo // 4 // 354) naipUrasacchahe jovvaNammi diyahesu ninycphiesu| aNiyattAsu vi rAIsu putti kiM daDamANeNa // 5 // kazcana yuvA kAMcanAnyAM striyaM gate divasa upabhujya dvitIyadinarAtrau kaumudyAdyutsave mAnamavalamvya sthitAM vAmAkSI madyapAtrapuSpAdyupabhogavastvAnIya tAmanunayannidamAha / / 351 / / 352) [he dayite, mama prasIda mAnaM muktvA kuru paritoSam / kukkuTAnAM zrUyata AlApo jhaTiti prabhAte / / ] 'e' iti prArthanAyAm / he dayite mahyaM prasIda, prasannA bhava / mAnaM muktvA paritoSaM kuru / kimityevaM yAcase, kiM tava yAti, etAvatA kiM bhavadasti-ityAha / kayaseharANaM kukkuTAnAm AlApaH zabdaH, gose prabhAte jhaTiti zrayate / prabhAtaM bhavatItyarthaH / ata eva mAnaM muktvAtmIyaM kAryaM vidhehIti bharturuktiH / gose prabhAte iti dezIyaM padam / / 352 / / 353) [ nidrAbhaGga ApANDuratvaM dIrghAzca ni:shvaasaaH| jAyante yasya virahe tena samaM kIdRzo mAnaH // ] tena samaM kIdRzo mAno yasya viraha etAvadbhavati / nidrAbhaGga ApANDuratvaM dIrghAzca niHzvAsA iti sakhIzikSoktirnAyikAM prati // 353 // 354) [ nadIpUrasadRze yauvane divaseSu nityapathikeSu / anivRttAsvapi rAtriSu putri kiM dagdhamAnena // ] he putri, kim amunA dagdhamAnena / yataH / nadIpUrasadRkSe yauvane, divaseSu nityapathikeSu nityagatvareSu, anivRttAsu rAtriSu / tA eva rAtrayo na hyaavrtnte| yauvanaM ca nadIpUravat / yathA nadIpUraH samAyAti, punarmuhurtena vinivartate tadvadyauvanam / divasAzca ta. eva nAyAnti pUrvavat / / 354 // For Private And Personal Use Only

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mANavajA 95: -358:37.9] 355) jai mANo kIsa pio ahava pio kIsa kIrae maanno| mANiNi do vi gaiMdA ekkakkhaMbhe na bajhaMti // 6 // 356) mANiNi muesu mANaM jai vi pio suTTha vallaho tujjha / kAraNavaseNa kUvo na namai muddhe tulA namai // 7 // mANaM avalaMbatI marihisi muddhe vasaMtamAsammi / mANo puNo vi kijjai uNadiyahA dullahA huMti // 8 // 358) mA putti kuNasu mANaM daio hiyayammi niThurasahAvo / kaMdalisarisaM pemma Dhasatti tuTUM na saMghaDai // 9 // 357) 355) [ yadi mAnaH kasmAt priyo'thavA priyaH, kasmAt kriyate mAnaH / mAnini dvAvapi gajendrAvekastambhe na badhyate // ] yadi mAnaH kimiti priyo'thavA priyastarhi kimiti kriyate mAnaH / he mAnini, dva gajendrAvekastambhe na bdhyete| gajendratulyau mAnabhartArau pratIhi, iti sakhIzikSoktiH // 355 / / 356) [ mAni ni, muJca mAnaM yadyapi priyaH suSTu vallabhastava / kAraNavazena kUpo na namati mugdhe tulA namati / / ] he mAnini, muJca mAnaM yadyapi priyaH suSTu vallabhastava / yato he mugdhe kAraNavazenAtmakAryeNa kUpo na namati, tulA nmti| tulA jalodaJcanaghaTIkASThadavarakaM yasyAne ' DheMkulI' iti kathyate / / 356 // 357) [ mAnamavalambamAnA mariSyasi mugdhe vasantamAse / mAnaH punarapi kriyate kSaNadivasA durlabhA bhavanti / / ] he mugdhe, mAnamavalambamAnA vasantamAse mariSyasi / mAnaH punarapi kriyate, utsavadivasA durlabhA bhavanti / / 357 // 358) [ mA putri, kuru mAnaM dayito hRdaye niSThurasvabhAvaH / kandalIsadRzaM prema jhaTiti truTitaM na saMghaTate // ] he putri, mAnaM mA kArSIH / kimiti / yato dayito hRdaye niSTurasvabhAvaH / tasmiMzca tAdRgvidhe prema kandalasadRzaM jhaTiti truTitaM na saMghaTate / / 358 // For Private And Personal Use Only

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vajjAlaggaM [359:37.10359) daDhaNehaNAlaparisaMThiyassa sbbhaavdlsuyNdhss| pemmuppalassa mAe mANatusAro cciya viNAso // 10 // 360) maya mANaM mANa piyaM piyasarayaM jAva vaccae sryN| sarae sarayaM surayaM ca putti ko pAvaI auNNo / / 11 // 361) tuMgo thiro visAlo jo raio mANapavvao tiie| so daiyadiThivajjAsaNissa ghAyaM ciya na patto // 12 // 362) pAyavaDio na gaNio piyaM bhaNaMto vi vippiyaM bhnnio| vaccaMto na niruddho bhaNa kassa kae kao mANo // 13 // 359) [ dRDhasnehanAlaparisaMsthitasya sadbhAvadalasugandhasya / premotpalasya mAtarmAnatuSAra eva vinAzaH // ] premavotpalaM kamalaM tatkSaNAdeva truTanazIlatvAdatikomalatvAcca tasya / he mAtaH, mAna eva tuSAro himaM vinAzaH vinAzakArI, dAhakatvAt / anyadapi kamalaM tuSAreNa dahyate / rUpakAlaMkAreNa premNa utpalasAdRzyaM vishinsstti| kiMviziSTasya / dRDhasnehanAlaparisaMsthitasya, sadbhAvadalasugandhasya / atra gAthAyAM snehapremNorekyArthatvAt ( ? ekArthatvAt ) cintyam / athavobhayordampatyormaraNAvasAnaH parasparAnurAgaH prema / snehazca dAnamAnAdyAdinA bhavati // 359 / / ____360) [ muJca mAnaM mAnaya priyaM priyasarakA yAvad jati zarad / zaradi sarakaM surataM ca putri kaH prApnotyapuNyaH // ] he putri, mAnaM muJca, priyaM mAnaya, yAvaccharajati / kimiti / yataH zaratkAle surataM surAM ca ko'puNyaH prApnoti // 360 / / 361) [ tuGgaH sthiro vizAlo yo racito maanprvtstyaa| sa dayitadRSTivanAzane_tameva na prAptaH // ] tayA yo mAnaparvato racitaH / kiM viziSTaH / tuGgo'tyucaiH / sthiro dRDhaH / vizAlo vistIrNaH / sa mAnaparvato dayitadRSTivajAzanetaM na prAptaH / dayitasya dRSTidarzanaM sa eva sphoTakatvAdvajAzanistasya ghAtaM na prAptavAn / ko'rthaH / yannAyikA mAnaM racitavatI (tat ) tAvat , yAvadvallabho dRSTigocaraM neyAya / Agate tasminkAkanAzaM naSTaH // 361 // 362) [ pAdapatito na gaNitaH priyaM bhaNannapi vipriyaM bhaNitaH / vrajanna niruddho bhaNa kasya kRte kRto mAnaH / / ] he sakhi, bhaNa kathaya For Private And Personal Use Only

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--365 :38.1] pavasiyavajA 363) mANaM hu tammi kijjai jo jANai virahaveyaNAdukkhaM / aNarasiyaNinvisese kiM kIrai patthare mANo // 14 // 364) ujjaggirassa taNuyattaNassa susiyasta dIharuNNasta / eyANa uraM dAruNa putti mANaM kuNijjAsu // 15 // ____38. pavasiyavajjA [proSitapaddhatiH] 365) kallaM kira kharahiyao pavasihii pio tti suvvai jaNammi taha var3a bhayavai nise jaha se kallaM ciya na hoi // 1 // kasya kRte kRto mAnaH / yataH pAdapatito na gaNitaH, priyaM bhaNannapi vipriyaM bhaNito vajannapi na niruddha iti / kAcitkhaNDitA prAtarAgataM priyaM dRSTvA mAnamavalalambe / tAM ca mAnavatImavalokya " priye prasIda, nAhaM bhUyo'pyevaM kariSyAmi " iti caraNayoH patan vAcA nirdhATitaH ( nissAritaH ) / tataH so'pi mAnaM svIkRtya nirgacchaMstayA dIrghamAnavatyA na niSiddhaH / pazcAd duHsaha virahavedanAdUnamAnasA sakhyAgatyaivamUce / / 362 / / 363) mAnaH khalu tasmin kriyate yo jAnAti virahavedanAduHkham / arasikanirvizeSe kiM kriyate prastare mAnaH // 363 / / ] 364) [ ujjAgarasya tanutvasya zoSitasya dIrgharuditasya / eteSAmuro dattvA putri mAnaM kuryAH // ] he putri, eteSAmuro hRdayaM dattvA, etA. svIkRtyetyarthaH / mAnaM kuryAH / keSAmityAha / ujjAgarasya, tanutvasya, zoSitatvasya, dIrgharuditasya // 364 / / 365) [ kalyaM kila kharahRdayaH pravatsya ti priya iti zrUyate jane / tathA vardhasva bhagavati nize yathA tasya kalyameva na bhavati // ] kira kila zrayate kharahRdayo niranukampaH kallaM prAtareva pravatsyati priya iti zrayate jane / ataH kAraNAd he nize rAtri tathA vardhasva bhagavati, yathA 'se' iti tasya prAtareva na bhavati / priyaM pravatsyamAnaM zrutvA duHsahavirahavedanApIDitA rAtrimevaM prArthayate // 365 // vala. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 98 vajjAlaggaM 366) jai vaJcasi vacca tumaM ko vArai: tujjha suhava' jaMtassa / tuha gamaNaM maha maraNaM lihiya pasatthI karyateNa // 2 // [ 366 : 38.2 367) jai vaccasi vacca tumaM ehi avaUhaNeNa na hu kajjaM / pAvAsiyANa maMDayaM chiviUNa amaMgalaM hoi // 3 // 368 ) vasiUNa majjha hiyae jIyaM gahiUNa ajja calio si / sahavAsaharaviDaMtraNa gaMgammi gao na sujjhihisi // 4 // (36) ) [ yadi vrajasi vraja tvaM ko vArayati tava subhaga yAtaH / tava gamanaM mama maraNaM likhitA prazastiH kRtAntena / / ] he (priya ), yadi vrajasi vraja svam / ko nAma vArayati subhaga gacchatastava / ataH kAraNAt tvadgamanaM mama maraNam iti prazastilikhitA kRtAntena / tvayi gate kSaNamapi na jIviSyAmIti bhAvaH || 366 / / 367 ) [ yadi vrajasi vraja tvam idAnImavagUhanena na khalu kAryam / pravAsinAM mRtakaM spRSTvA maGgalaM bhavati / / ] he priya yadi vrajasi tadA braja svam / idAnImavagUhanena na khalu kAryam / kimiti / pravasatAM mRtakaM spRSTvAmaGgalaM bhavati / mRtakasparzo hyaniSTAya, vizeSataH pravasataH / ayaM bhAvaH / tava gamane mama prANA gatA iva vartante / ato mRtAmiva mAM mA sprAkSIH / kimuktaM bhavati / yadi madiSTamicchasi tarhi mA yAsIriti 1 For Private And Personal Use Only / / 367 / / 368) [ uSitvA mama hRdaye jIvaM gRhItvAdya calitosi / sahavAsagRha viDambana gaGgAyAM gato na zotsyasi / / ] he priya, mama hRdaya uSitvA jIvaM gRhItvAdya calito'si / re sahavAsagRha viDambana gaGgAyAmapi gato na zuddhiya se ( zotsyasi ) / anyo'pi yaH kApi vRkSAdau tiSThati tatra ca kaMcitkAlamuSitvA pazcAttasyopadravAdikaM vidhAya yadi yAti, tadA sahavAsagRhasya viDambanaM troTanAdikaM kurvan pApI bhavati / sa ca gaGgAyAmapi gataH kRtaprAyazcitto'pi na zudhyati / tathA tvamapi mahRdayavAsamAsAdyedAnIM jIvaM gRhItvAdya calitaH kutaH kRtasnAno'pi zuddhiM prApsyasi / tasmAnmAM mAtyAkSIriti / / 368 // 1 G sahaya

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-372 : 38.8] pavasiyavajjA 369) jai vaJcasi vacca tuma aMcala gahio ya kuppase kiis| paDhamaM ciya so muccai jo jIvai tuha vioraNa // 5 // 370) na mae ruNNaM na kayaM amaMgalaM hoMtu sylsiddhiio| virahaggidhUmakaDuyAiyAi' payalaMti nayaNAI // 6 // .371) resasivAhaNavAhaNa mA pavasasu parisammi kAlammi / selasuyAsuyavAhaNaghaNasaddo jattha ucchli||7|| 372) re sasivAhaNavAhaNa vArijjaMto na ThAsi jai suhaya / tA lacchivAsavAsaM amhANaM vacca dAUNa // 8 // 369) [ yadi vrajasi vraja tvamaJcale gahItazca kuSyasi kasmAt / prathamameva sa mucyate yo jIvati tvadviyogena | ] yadi vraja si vraja tvam , aJcale gahIta: kimiti kupyasi / prathamameva sa mucyate yastava viyoge jIvati / ahaM tu na tatheti / / 369 / / ___370) [na mayA ruditaM na kRtamamaGgalaM bhavantu sakalasiddhayaH / virahAgnivUmakaTukIkRte pragalato nayane / / ] na mayA ruditaM na kRtamamaGgalaM bhavantu ata eva tava sakala siddhayaH / tarhi akSNi pAnIyaM kuto dRzyata ityAha / virahAgnidhUmakaTukIkRte nayane pragalataH, kiM karomi // 370 // ___ 371) [re zazivAhanavAhana mA pravasedRze kAle / zailasutAsutacAhanadhanazabdo yatrocchalati / / re shshivaahnvaahn| zazino vAhanam IzvarastadvAhanaM vRSabhaH / ato, re mUrkha / mA pravasedaze kaale| yatra kAle zailasunAyA: pArvatyAH sutaH SaNmukhaH, tasya vAhanaM mayUraH, tasya ghana: zabda ucchalati / prAvRTkAla ityarthaH / varSAsu sarvo'pi pravAsI nijagRhe vanitayA saha tA ativAhayati / tvaM tu pratyuta tAsveva brajasi / ata eva vRSabho'jJa iti sambodhanam // 371 // 372) [re zazivAhanavAhana vAryamANo na tiSThasi yadi subhaga / tadA lakSmIvAsavAsamasmabhyaM braja dattvA // ] he zazivAhanavAhana, azaGga 1 G kaDuIkayAi For Private And Personal Use Only

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vajjAlaggaM [ 373 :38.9 373) iha paMthe mA vaccasu gayavai bhaNiyaM bhuyaM pasArevi / paMthiya piyapayamuddA mailijjai tujjha gamaNeNa / / 9 / / 39. virahavajjA [virahapaddhatiH] 374) ajjaM ceya pauttho ujjAgarao jaNassa ajjeya / ajjeya haladdIpiMjarAi golAi tUhAI // 1 // 375) ajjaM ceya pauttho ajja ciya sunnayAi jaayaaii| racchAmuhadeulacaccarAi amhaM ca hiyayAI // 2 // 313 vRSabha, subhaga, vAryamANo'pi yadi na tiSThasi, tadAsmabhyaM lakSmyA vAsaH kamalaM tasya vAsaH pAnIyaM tad dattvA bajeti / / 372 / / 373) [ asminpathi mA vraja gatapatikayA bhaNitaM bhujaM prasArya / / pathika priyapadamudrA malinI kriyate taba gamanena // ] he pathika asmin pathi mA vrajeti gatapatikayA bhujaM prasArya bhaNitam / priyapadamudrA, gatasya priyasya caraNalAJchanaM, tava gamanena malinIkiyate, proJchyata ityarthaH / ayaM bhAvaH / gatasya preyasazcaraNamudrAM pazyantI jIvAmIti viyoginIvAkyam / / 373 / / ____374) [ adyaiva propita ujjAgaro janasyAdyaiva / adyaiva haridrApiJjarANi godAvaryAstaTAni // ] adyaiva proSito'dyaiva janasyojjAgaro'dyaiva haridrApiJjarANi godAvaryAstaTAni / ayaM bhAvaH / kAcana nArI tatkSaNAdeva proSitaM priyaM dRSTvA virahAsahatvAt prlpitumidmaarbdhvtii| tasmin matpriye proSite janasyAdyojjAgaro caurabhayatvAt / tena subhaTena vinA ko nAma rakSAM karoti / adyaiva haridrApiJjarANi godAvaryAstaTAni / tasmin sati sarvA api nArya AtmavapUMSi haridrApiJjarANi pratyahaM cakrustaM kAmukAH / idAnIM ca tasminproSite kimanena haridvArAgeNAsmAkamiti godAvaryAM tatkSaNAdeva gavAkSAlayanniti nadItaTapItatvam | tRhaM taTam / / 374 / / 375) [ adyaiva proSito'dyaiva zUnyAni jaataani| rathyAmukhadevakulacatvarANyasmAkaM ca hRdayAni // ] adyaiva proSito'dyaiva zUnyAni jAtAnyasmadUhRdayAni / na kevalaM tAni rathyAmukhadevakulacatvarANi / ayaM bhAvaH / For Private And Personal Use Only

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-378 : 39.5] virahavajjA 376) ajjaM ciya teNa viNA imIi AyaMbadhavalakasaNAI / jaccaMdhamottiyAi va disAsu gholaMti nayaNAI // 3 // 377) ajjaM gao tti ajaM gaotti ajjaM gaotti lihirIe / paDhama cciya diyahaddhe kuDDo rehAhi cittalio // 4 // 378) avahidiyahAgamAsaMkirIhi sahiyAhi tIi lihirIe / do tinni taha cciya coriyAi rehA phusijjaMti // 5 // pUrva nagaranAryastadrUpadidRkSayA lAlasAH satyo yatra yatra gamanAgamanaM sa matpriyo vidhatte sma tatra tatraiva rathyAmukhadeze devakula catvareSvAdAvevAgatyAsthuH / idAnIM tu tasmin proSite mahRdayena sAkaM zUnyAnyabhUvanniti nijapuruSarUpasaubhAgyaprakaTanoktiH / / 375 // 376) adyaiva tena vinatasyA aataamrdhvlkRssnne| jAtyandhamauktike iva dikSu ghUrNato nayane / ] adyaiva tena vinA dikSu dhUrNato nayane / ke iva / jAtyandhamauktike iva / kasyAH / etsyaaH| kiMviziSTe nayane / AtAmradhavalakRSNe / iti nynsaamiicym'| mauktikayozcedameva vizeSaNaM doSaprakaTanAya / ko'rthaH / tasyAstena patyA vinA AraktasitAsitaprAntamadhye nayane sarvatra paribhramataH, paraM kvApi na pazyataH / mauktikamapi kUTaM tyaktaM sat sarvatra patitaM na ko'pi gRhNAti / / 376 // 377) [ adya gata ityadya gata ityadya gata iti likhnshiilyaa| prathama eva divasAdhaM kuDayaM rekhAbhizcitritam / / ] adyaiva gataH, adyaiva gataH, adyaiva gata iti rekhA likhanazIlayA prathama eva divasAdhe madhyAhna eva kuDayaM regvAbhizcitritam / ayaM bhaavH| kasyAzcidvirahAsahanazIlAyA nAyaka etAvatsu divaseSvAgamiSyAmi lagna' iti kRtvAgamat / tasmin gatavati tatkSaNAdeva ekaikasya divasasya bhrAntyA khaTikayAdyaiva gata iti paraHsahasrA rekhA muhUrta eva cakAra / ityAtmano virahamogdhyaprakaTanam // 377 / / 378) [ avadhidivasAgamAzaGkanazIlAbhiH sakhIbhistasyAM likhanazIlAyAm / dve tisrastathaiva caurikayA rekhAH proJchayante // ] tasyAM 1 G, I nayanasAmIpyam 2G, I lagnam For Private And Personal Use Only

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102 vajjAlaggaM [ 379 : 39. - 379) 'kaiyA gao pio', 'putti aja', 'ajjeva' kai diNA hoti'| 'eko', 'edahametto' bhaNiuM mohaM gayA bAlA // 6 // 380) taha kaha vi kummuhutte niyaTTaI vallaho jiyNtaannN| jaha phuDiyasippisaMpuDadalaM va bIyaM na saMghaDai // 7 // 381) viraheNa maMdareNa va hiyayaM duddhodahiM va mahiUNa / ummUliyAi avvo amhaM rayaNA va suhAI // 8 // likhanazIlAyAmavadhidivasAgamazaGkanazIlAbhiH saravIbhiTTe tisro rekhAstathaiva caurikayA pronychynte| ayaM bhaavH| avadhidivasAvasAnazaGkitAm (? zaGkinIbhiH ) etasyAmaniSTaM bhAvIti rekhaashcauryennonmRjynte| sakhIkarmedam / / 378 // ___379) [ 'kadA gataH priyaH ', 'putri adya', * adyaiva kati. dinAni bhavanti' / 'ekam ', 'etAvanmAtram ' bhaNitvA mohaM gatA bAlA || ] kadA gataH priyaH / putri adya / adya ityanena kati dinAni bhavanti / ekam / ekametAvanmAtraM bhavediti bhaNitvA mohaM malA bAlA / kAcidvirahavedanayA dUnA mAtaramAlApayantIti mumoha / kadA mataH priyo mama he mAtaH / tadAmbA bhaNati, adyeti / punaH sA-aba iti kati dinAni bhavanti / punarambA-ekam / punaH putrI-ekametAvaditi / aho ekasya dairdhyamiti bhaNitvA mumoha // 379 / / ___ 380) [ tathA kathamapi kumuhUrte nivartate vallabho jIvatAm / yathA sphuTitazuktisaMpuTadalamitra dvitIya na saMghaTate // ] tathA kathamapi kumuhUrte jIvatAM vallabho nivartate / tathA katham / yathA sphuTitazuktisaMpuTadala mika, dvitIyaM na saMghaTate / / 380 / / 381) [ viraheNa mandareNeva hRdayaM dugdhoda dhimiva mathitvA / unmUlitAnyaho asmAkaM ratnAnIva sukhAni / / ] avvo iti duHkhasUcanAyAm / asmAkaM sukhAnyunmUlitAni / kena / viraheNa / kiM kRtvA / hRdayaM mathitvA / 1G, jeNa For Private And Personal Use Only

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- 384 : 39.11 ] virahavajjA 382) ajjaM puNNA avahI karesu muhamaMDaNaM payatteNa / aja samappa viraho iMte vi pie ahaMte' vi // 9 // 383) khaNametaM saMtAvo seo sIyaM taddeva romaMco / avo dUsahaNijjo piyaviraho saMNivAo vva // 10 // 384) uNDuNDA raNaraNayA duppecchA dUsahA durAloyA / saMvaccharasayasarisA piyavirahe duggamA diyahA // 11 // Acharya Shri Kailassagarsuri Gyanmandir kimiva mathitvA kAnyunmUlitAni kena / dugdhodadhiM mathitvA mandareNa ratnAnyunmUlitAnyutthApitAni / / 381 / / 1 G yete vi pie bhayaMte vi 382) [ atha pUrNo'vadhiH kuruSva mukhamaNDanaM prayatnena / adya samApyate viraha Ayatyapi priye'nAyatyapi / / ] he sakhi, adya pUrNo'vadhiH / prAkRte'pi kApi puMliMge strIliMgam / kuruSva mukhamaNDanam prayatnena / adya samApyate viraha AgacchatyanAgacchati vA priye / ko'rthaH / kAcana virahAsahA kathitAvadhidivase'pi priyamanAgataM matvA maraNecchurityavAdIt / maNDanAdikaM kuruSva tAvat / atha viraha ubhayathApi samAptiM yAsyati / yadi priyo'bAgAt tarhi diSTyA maNDanam / uta nAyAsIt tadAntyamaNDanaM bhAvIti / / 382 // 103 383) [ kSaNamAtra saMtApa : svedaH zItaM tathaiva romAJcaH / aho duHsahanIyaH priyavirahaH sannipAta iva / / ] aho duHsahanIyaH priyavirahaH saMnipAta iva / tadeva darzayati / kSaNamAtraM santApastathA svedaH zItaM ca tathaiva romAJcaH / ete virahotthAH sAvikA bhAvA bhavanti / saMnipAte tu vikRtAH / / 383 // 1 2 (384) [ uSNoSNA raNaraNakakAriNo duSprekSyA duHsahA durAlokAH / saMvatsarazatasadRzAH priyavirahe durgagA divasAH / / ] priyavirahe divasA duHsahA ( durgamA) bhavanti / kIdRzAH / uSNoSNAH / raNaraNakA raNaraNakakAriNaH / duSprekSA, duHsahA, durAlokAH, saMvatsarazatasadRzAH // 384 // 21 vaikRtAH For Private And Personal Use Only

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104 vajjAlana [385 : 39.11385) mynnaannilsNdhukkhiynnehiNdhnndushduurpjjlio| DahaI sahi piyaviraho jalaNo jalaNo cciya varAo // 12 // 386) thorasusalilasitto hiyae pajalai piyavioyammi / viraho hale hayAso auvvajalaNo kao vihiNA // 13 // 387) visaharavisaggisaMsaggadUsio Dahaha caMdaNo Dahau / piyavirahe mahacojja amayamao jaM sasI Dahai // 14 // 385) [mdnaanilsNdhukssitsnehendhnduHshduurprjvlitH| dahati sakhi priya viraho jvalano jvalana eva varAkaH // ] he sakhi priyaviraho dahati / kiNvishissttH| madanAnilasaMdhukSita'snehendhanaduHsaho dUramatyartha pracalitaH / ata eva jvalano jvalana eva barAkaH / / 385 / / 386) [ sthUlAzrusalilasikto hRdaye prajvalati priyviyoge| viraho hale hatAzo'pUrvajvalanaH kRto vidhinA // ] he hale sakhi, viraho hRdaye prajvalati / kdaa| priyviyoge| kiviziSTo virhH| thoraMsusalilasitto dIrghAkSijala( ? sthUlAzrujala )siktH| ata evApUrvI vidhAtrA balano vircitH| yaH kila calanaH sa jalasikto vidhyAti, ayaM tu pratyuta jAjvalyate hRdaye / / 386 / / - 337) [ viSadharaviSAgnisaMsargadUSito dahati candano dahatu / priya virahe mahAzcaryamamRtamayo yacchazI dahati // ] he sakhi, viSadharaviSAgnisaMsargadUSitazcandano dahati / dahatu / yo'gnerutpannaH sa dAhakatvAda dahatyeva / ttsvbhaavvaasittvaattsy| priyavirahe mahacojja mahadAzcaryam / cojja Azcaryam iti dezIyapadam / 'cujjamaccharie' iti haimadezIyanAmamAlAyAM tRtIyakANDe ( 3. 14) / yadasAvamRtamayazcandro dahati / candraH sarvadA zItalo dugdhAbdherutpannazca / asAveva yaddahati etadAzcaryam / / 387 / / 1G, I madanAnalasaMdhukSitaH 2G mama yadasAvamRtamayazcandro dahati ( mama dahati = mAM dahati.) For Private And Personal Use Only

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-390 : 40.1] aNaMgavajjA 105 388) osarasu mayaNa ghettaNa jIviyaM harayAsaNuccariyaM / piyavirahajalaNajAlAvalIhi sahasa tti Dajjhihisi // 15 // 389) jehi sohaggaNihI diTTho nayaNehi te cciya ruvaMtu / aMgAi apAviyasaMgamAi tA kIsa jhijjati // 16 // 40. aNaMgavajA [anaGgapaddhatiH] 390) annoM ko vi sahAvo vammahasihiNo halA hayAsassa / vijjhAi nIrasANaM hiyae sarasANa pajjalai // 1 // mmmmmmmmmmmmm 388) [ apasara madana gRhItvA jIvitaM harahutAzanoccaritam / priyavirahajjalanajvAlAvalIbhiH sahasA dhakSyase / / ] he madana, apasara mama zarIrAditi yojyam / jIvitaM gRhiitvaa| kiMviziSTaM jIvitam / harahutAzanoddhatam / priyavihijvalanajvAlAvalIbhiH sahasA dhakSyase / ayaM bhAvaH / virahakarAlinAnmaccharIrAnmadano dUrIbhavatu / anyathA haranayana. hutAzanapluSTo jIvitazeSaH samudbhUtaH' ( ? samuddhataH ) idAnIM tu virahajvAlAmAlAjvalito mA varAko'naGgo mriyatAmiti virahAgniprAcuryavarNanam / / 388 / / 389) [ yAbhyAM saubhAgyanidhiko nayanAmyAM te etra rudatAm / aGgAnyaprAptasaMgamAni tat kasmAt kSIyante // he sakhi, yakAmyAM nayanAmyAM sa saubhAgya nidhidRSTaste eva rudatAm / aGgAni tvaprAptAMgamAni kimiti kSIyante / ayaM bhAvaH / taM subhagayuvAvataMsamAlokayantyAH . sarve'pyavayavA duHkhitA bhavanti / tat kutaH kAraNAt / yena yadvastu labdhaM tadvirahe sa eva roditi / anye kimiti duHkhAyante / ityAtmAGgapIDAprakaTanam / / 389 / / ___390) [anyaH ko'pi svabhAvo manmathazikhinaH sakhi hatAzasya / vIdhyate nIrasAnAM hRdaye sarasAnAM prajvalati / / ] aho ko'pi svabhAvo manmathazikhinaH sakhi hatAzasya / kathaM, tadeva darzayati / nIrasAnAM 1 G harahuyAsaNuSva rayaM, I harahuyAsaNuriyaM 3 B, C,G, I avo 2G samudata For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 106 vajAlagaM [ 391 : 40.1 391) diTThI dippisaro pasareNa raI raIi sambhAvo / sabbhAveNa ya neho paMca vi bANA aNaMgassa // 2 // 392) uvari mahaM ciya vammaha paMca vi bANA nisaMsa re mukkA / anaM uNa taruNijaNaM kiM haNihisi cAvalaTThIe // 3 // 393) icchANiyattapasaro kAmo kulabAliyANa kiM kuNai / sIho vva paMjaragao aMga cciya jhijjara varAo // 4 // 394) e kusumasarA tuha ujjhihiMti mA bhaNasu mayaNa na hu bhaNiyaM piyavirahatAvatavie maha hiyae pakkhivaMtassa // 5 // hRdaye vidhyAti, sarasAnAM prajvalati / agnestu svabhAvo, nIraseSu kASThAdiSu prajvalati / saraseSu ca vidhyAti / asya punaH pratItvam / evApUrvI manmathAgniH || 390 // 391 ) [ dRSTiSTiprasaraH prasareNa ratI ratyA sadbhAvaH / sadbhAvena ca snehaH paJcApi bANA anaGgasya ] dRSTistadanu dRSTiprasaraH prasareNa ratiH, ratyA sadbhAva:, sadbhAvena ca snehaH, pazcApi bANA anaGgasya / / 391 / / 392 ) [ upari mamaitra manmatha paJcApi bANA nRzaMsa re muktAH / anyaM punastaruNIjanaM kiM haniSyasi cApayaSTayA || ] mamaivopari he manmatha pazcApi bANA nRzaMsa ghAtaka re muktAH / anyaM taruNIjanaM kiM cApayaSTayA haniSyasi / anyo'pi yastyaktasarvabANo bhavati, sa dhanuSaiva yudhyate // 392 // 393) [ icchAnivRtta prasaraH kAmaH kulabAlikAnAM kiM karoti / siMha iva paJjaragato'Gga eva kSIyate varAkaH // ] kAmaH kulabAlikAnAM kulaputrINAM kiM karoti / siMha iva paJjarastho'Gga eva kSIyate varAkaH / kiM viziSTo'naGgaH / icchAnivRttaprasaraH / kulabAlikAH kAmaM hRdaya eva mArayantIti bhAvaH // 393 // 1 314 ) [ he kusumazarAstava dhakSyante mA bhaNa madana na khalu bhaNitam / priyavirahatApatapte mama hRdaye prakSipataH // ] re madana mA bhaNeti na khalu tvayA bhaNitam / kimityAha / tava kusumAnyeva zarA dhakSyante / kiM kurvatastava / mama hRdaye prakSipataH / kiMviziSTe hRdaye / priyavirahatApata // 394 // 1 I For Private And Personal Use Only

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398 :41..] purisullAvavajjA 395) maharA mayaMkakiraNA mahumAso kAmiNINa ullaavo'| paMcamasarassa geo talavaggo kAmadevassa // 6 // 396) vammaha pasaMsaNijjo si vaMdaNijjo si guNamahagyo si| gorI harassa dehaddhavAsiNI jeNa nimmaviyA // 7 // 397) saccaM aNaMga koyaMDavAvaDo sarapaTuttalakkho si / taruNIcalaMtaloyaNapurao jai kuNasi saMdhANaM // 8 // 41. purisullAvavajjA [puruSollApapaddhatiH] 39') kaha sA na saMbhalijai jattha vi nivasaMti paMca vtthuunni| vINAvaMsAlAvaNipArAvayakoilAlaviyaM // 1 // www................ 395) [ madirA mRgAGkakiraNA madhumAsaH kAminInAmullApaH / pazcamasvarasya geyaH sevakavargaH kAmadevasya // ] madirA, mRgAGkakiraNA, madhumAsaH, kAminInAmullApaH, paJcamasvarasya gItaM talavargaH sevakaloka: kAmadevasyaitat // 395 // ____ 396) [ manmatha prazaMsanIyo'si vandanIyo'si guNamahA?'si / gaurI harasya dehArdhavAsinI yena nirmitA / / 396 / / ] 397 ) [ satyamanaGga kodaNDavyApRtaH zaraprabhUtalakSyo'si / taruNIcalallocanapurato yadi karoSi saMdhAnam // ] satyaM kodaNDavyApRtaH kodaNDayukto'si, zaraprAptalakSyo'si, taruNIcalalocanapurato yadi sandhAna karoSi re madana / ayaM bhAvaH / tAvadeva kAmaH svaparavazau dampatI mArayati yAvatkAminIkaTAkSabANapUgapUritAGgo na bhavati / pazcAtso'pi tAdRgvidhaH svaireva bANairyite pratyuteti / / 397 / / ____ 398 ) [ kathaM sA na saMsmaryate yatrApi nivasanti paJca vastuni / vINAvaMzAlApinIpAvitakokilAlapitam / / ] kathaM na sA saMsmayate yatra nivasanti paJca vastUni / vINA, vaMzaH, AlApinI vINA vizeSaH, (pArAvataH), kokilA eteSAM shbdH| yA vINAvaMzAlApinI kalaravakokilAsvara vartate / / 398 / / 1G ullAvA 21 AlAvani For Private And Personal Use Only

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208 vajAlagaM 399 ) kaha sA na saMbhalijai jA sA attattakaNayataNu lohA / tivalItaraMgamajjhA harai maNaM varamaiMdANaM // 2 // [ 399 : 41.1 400 ) kaha sA na saMbhalijai jA sA navaNaliNikomalA bAlA / kararuha taNu chippatI akAla ghaNabhaddavaM kuNai // 3 // - 401 ) kaha sAna saMbhalijai jA sA gharabAratoraNaNisaNNA / hariNi vva jUhabhaTThA acchai maggaM paloyaMtI' // 4 // 402) kaha sA na saMbhalijjai jA sA nIsAsa sosiyasarIrA / AsAsijjai sAsA jAva na sAsA samaprpati // 5 // 399) [ kathaM sA na saMsmaryate yA sAtaptakanakatanuzobhA / * trivalI taraGgamadhyA harati mano varamatIndrANAm ||] kathaM na sA saMsmaryate yA sAdagdhakanakatanuzobhA, tritralItaraGgamadhyA harati mano caramaiMdANaM / carA matiryeSAM te varamatayo munayasteSAmindrAH svAminasteSAM munIzvarANAm / "athavA satpuruSANAm / / 399 / / 400 ) [ kathaM sA na saMsmaryate yA sA navanalinIkomalA bAlA / kararuhaiH tanuM spRzantI akAle ghanabhAdrapadaM karoti // ] kathaM na sA saMsmaryate yA sA bAlA navanalinIkomalA kara ru haistanuM spRzantI akAlesprastAve jyeSThASADhAdau ghanabhAdrapadaM karoti // 400 // 401 ) [ kathaM sA na saMsmaryate yA sA gRhadvAratoraNaniSaNNA / hariNI yUTA Aste mArgaM pralokayantI // ] kathaM na sA saMsmaryate yA sA gRhadvAratoraNa niSaNNA yUthabhraSTA hariNItra mArga pralokayantI - kadA mama -bhartA samAgamiSyatIti tiSThati // / 401 // For Private And Personal Use Only 402) [ kathaM sA na saMstaryate yA sA niHzvAsazoSitazarIrA / zvAsa yAvanna zvAsAH samApyante // ] kathaM na sA saMsmaryate yA sA niHzvAsazoSitazarIrA, AzvAsyate sAsA yAvacchvAsA na samAdhyante // 402 // 1 G, I puyaMtI

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Shri Mahavir Jain Aradhana Kendra -406:42,4 ] www.kobatirth.org piyANurAyavajjA 42. piyANurAyavajjA [ priyAnurAgapaddhatiH ] 403) muharAo cciya payaDai jo jassa pio kimettha bhaNiraNa hai. sAhei aMgaNa ciya gharasta anyaMtare lacchi // 1 // 404) DajjhaMti kati samsasaMti o mAi simisimAyaMti / jIvaMti jIvasesA je ramiyA poDhamahilAhiM // 2 // 405) kaMpaMti valati samUsasaMti o mAi simisimAyaMti / aMgAI tassa purao na yANimo kaha dharijjati // 3 // 406 ) nIsasiukkaMpiya pulaiehi jANaMti nacciraM dhannA / amhArisI diTThe pimmi appA vi vIsarai // 4 // Acharya Shri Kailassagarsuri Gyanmandir 403 ) [ mukharAga evaM prakaTayati yo yasya priyaH kimatra bhaNitena / kathayatyaGgaNameva gRhasyAbhyantare lakSmIm / / ] mukharAga eva prakaTayati yo yasya priyaH kimatra maNitena / amumarthamarthAntareNa sAdhayati / aGkaNameva kartR kathayati gRhasyAbhyantara sthitAM lakSmIm // 403 // " 2069 404 ) [ dahyante vadhyante samucchravasantyaho simisimAyante / jIvanti jIvazeSA ye ramitA : prauDhamahilAbhiH / / ] 'o' iti aho / mAi he mAtaH / ye prauDhamahilAbhI raminAste jIvazeSA jIvanti jIva eva kevalaM teSu tiSThati / kathaM jJAyata ityAha / dahyante, kvadhyante / samucchvasanti, simisimAyante // 404 // " 405) [ kampante vante samucchravasantyaho mAtaH simisimAyante / aGgAni tasya purato na jAnImaH kathaM dhAryante // ] he mAtastasya purato - GgAni kathaM dhAryanta iti vayaM na jAnImaH / yato'GgAni tasmin preyasi dRSTe kampante, valanti samuSTavasanti simisimAyante / ko'rthaH / priyaM dRSTvA madaGgAni imAmavasthAmAlambanta iti // 405 // , For Private And Personal Use Only 406) niHzvasitotkampitapulakitai jananti nartituM dhanyAH / asmAdRzInAM dRSTe priya AtmApi vismaryate // ] dhanyAH striyo niHzvAsokampitapulakitairnartituM jAnanti / asmAdRzInAM punardRSTe preyasyAtmApi vismaryate / ko'rthaH / priyaM dRSTvA dhanyAH striyo niHzvasitotkampita

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110 vajAlaggaM [ 407 : 42.5 407 ) acchau tA phaMsasuhaM amayarasAo vi dUraramaNijjaM / daMsaNametteNa vi piyayamassa bhaNa kiM na pajjattaM // 5 // 403 ) acchau tA loyaNagoyarasmi paDi raNa teNa jaM sokkhaM / Ayafore vi pigrasahi pie jaNe hoI nivvANaM // 6 // 409 ) hatthakaMseNa vi piyayamassa jA hoi sokkha saMpattI / sA sarabhasagADhA lagie vi iyare jaNe katto // 7 // 410 ) tA kiM karemi mAe loyaNajuyalassa hayasahAvassa / eka mottUNa priyaM lakkhevi na lakkhara lakkhaM // 8 // Acharya Shri Kailassagarsuri Gyanmandir pulakitAni kurvanti / vayaM punarAtmAnameva kAhaM kutastiSThAmIti vismarAmaH / / 406 / / 407) [ AstAM tAvatsparzasukhamamRtarasAdapi dUraramaNIyam / darzanamAtreNApi priyatamasya bhaNa kiM na paryAptam / / ] tiSThatu tAvatsparzasukhamamRtarasAdapi dUraramaNIyamatyarthaM ramaNIyam / darzanamAtreNApi priyatamasya bhaNa kathaya kiM na paryAptam // 407 || 408) AstAM tAvallocanagocare patitena tena yatsukham / AkarNite'pi priyasakhi priye jane bhavati nirvANam // ] he priyasakhi priye jana AkarNite'pi nirvANaM sukhaM bhavati / AstAM tAvallocanagocare patitena tena / ayaM bhAvaH / locanagocaramanAgatasyApi priyasya nAmAkarNanamapi sukhaM karoti // 408 // I 409) [ hastasparzenApi priyatamasya yA bhavati saukhyasaMpattiH / sA sarabhasagADhA liGgite'pItarasmiJjane kutaH / / ] he sakhi priyatamasya hastasparzenApi yA sukhasaMpattirbhavati sA sarabhasagADhAliGgite'pItarasmin jane kutaH / priyatama hastasparzo'pyanyajana gADhA liGganAdapyatiriSyata iti bhAvaH / asatI nAyikA / / 409 / / " 410 ) [ tat kiM karomi mAtarlocanayugalasya hatasvabhAvasya / ekaM muktvA priyaM lakSayitvA na lakSayati lakSam // ] tataH kiM karomi mAtaitasvabhAvasyAmuSya locanayugalasya / kimiti / yata ekaM priyaM muktvA For Private And Personal Use Only

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-413 : 43.1] duIpajjA 411) tA kiM karemi piyasahi piyassa sohggbhaarbhmirss| rAyaMgaNaM va khubbhai jassa gharaM dUrasaMghehiM // 9 // 412) taha teNa vi sA dihA tIe taha tassa pesiyA ditttthii| jaha doNha vi samayaM ciya nivvattarayAi jAyAI // 10 // 43. duIvajjA [dUtIpaddhatiH] 413) dUi tuma ciya kusalA kakkhaDamauyAi jANase vottaM / kaMDuiyapaMDuraM jaha na hoi taha taM kuNijjAsu // 1 // lakSye'pi dRSTigocare'pi lakSaM janAnnaiva lakSayati / lakSamapi janAnanAlokya priyamevAyalokayati locanayugalam / / 410 // ___411) [ tat kiM karomi piyasakhi priyasya saubhAgyabhArabhramaNazIlasya / rAjAGgaNamiva kSubhyati yasya gRhaM dUtIsaMdhaiH / / ] tataH kiM karomi priyasakhi priyasya saubhAgyabhArabhramaNazIlasya / api tu na kimapi / yato yasya gRhaM vAsasthAnaM dUtosaMdhaiH kSubhyate / kimiva / rAjAGgaNamiva / yathA rAjAGgaNaM dUtasaMdhairanyarAjapreSitairdUtaiH kSubhyate / ayaM bhAvaH / yaM subhagayuvAvataMsaM sarvA api nAryoM dUtIH preSayitvA ( ? preSya ) pratyahaM kAmayante tatra mAdRzo janasya mAnavairI kathamavakAzaM labhatAmiti // 411 // 412) [ tathA tenApi sA dRSTA tayA tathA tasya preSitA dRssttiH| yathA dvayorapi samameva nirvRttaratAni jAtAni / / ] tenApi tathA sA dRSTA tayApi tasya preSitA dRSTistathA, yathA dvayorapi samamevaikakAlameva nirvRttaratAni jaataani| yuvA tayA kaTAkSitastenApi sA kaTAkSitA, yathA gADhAliGganaM vinApi suratasukhamanvabhUtAmiti bhAvaH // 412 / / 413) [ dUti tvameva kuzalA kaThinamRdUni jAnAsi vaktum / kaNDUyitapANDura yathA na bhavati tathA tvaM kuryAH // ] he dUti tvameva kuzalA kaThinamRdUni jAnAsi vaktum / kaNDUyitapANDuraM yathA na bhavati tathA tvaM kuryAH / yathA svayameva priyamabhisasAraiSeti laghutAM yathA na yAmi, kArya ca yathA sidhyatIti / kaNDUyitapANDuraM ( ? kaNDUyitaM pANDuraM ) yathA na saMpadyata iti // 413 / / For Private And Personal Use Only

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22 vajAlaggaM [+14:43. 414) kittiyamettaM eyaM esAvatthA u sahi sriirss| mahilA mahilANa gaI jaM jANasi taM kuNijjAsu // 2 // 415) jaM tuha kajja bhaNa taM maha tti jaM jANiuM bhaNejjAlu / o dui saJcavayaNeNa taM si pAraM gayA ajja // 3 // 416) tilayaM vilayaM vivarIya kaMcuyaM seyabhinna savvaMgaM / paDivayaNaM alahaMtI duI kaliUNa sA hasiyA // 4 // 417) jai so na ei gehaM tA dUi ahomuhI tumaM kIsa / so hohI majjha pio jo tujjha na khaMDae vayaNaM // 5 // 414) [ kiyanmAtrametadeSAvasthA tu sakhi zarIrasya / mahilA mahilAnAM gatiryajjAnAsi tatryAH // ] he sakhi kiyanmAtrametat, eSAvasthA tu zarIrasya / mahilA mahilAnAM gatiryajjAnAsi tatkuryAH / mama bhartuH paraHsahasrA aparAdhAH / teSu satsu yadi mAnamavalambeya tarhi zarIrasyeyamavasthA / ataH kAraNAdevaMvidhe vyatikare tvameva mama zaraNam / yena kena prakAreNa sa Agacchati tad vidadhIthA iti bhAvaH / / 414 // ____415) [ yattava kArya bhaNa tanmameti yajjJAtuM bhnneH| he dUti satyavacanena tvamasi pAraM gatAdya / / ] yattava kArya tanmA bhnn| yajjJAtuM tadbhaNeH / o dUi he dUti, satyavacanena tvaM pAraM gatAsi adya // 415 // 416 ) [ tilakaM vilayaM viparItaM kaJcukaM sveda bhinnaM sarvAGgam / prativacanamalabhamAnA dUtI kala yitvA sA hasitA || ] tilakaM vilayaM, viparItaM kaJcukaM, sveda bhinnasarvAGgam / prativacanamalabhamAnA kopena. 'evamakAhaM dUti' iti kala yitvA vA hasitA / / 416 // ___417 ) [ yadi sa naiti gehaM tad dUti adhomukhI tvaM kasmAt / sa bhaviSyati mama priyo yastava na khaNDayati vacanaM ( badanam ) / / ] he dRti yadi sa na gehameti, tatastvaM kimityadhomukhI bhavasi / sa bhaviSyati mamaH priyo yastava vacanaM na khaNDayati, tavAdezaM kariSyati / ayaM bhAvaH / kayAcinnAyikayA preSitA dRtI priyaM prati, tatraiva tena saha suratasukhamanubhaya khaNDitAdharA, evaMvidhaM mukhaM kathaM tasyai darzayAmItyadhomukhI AgatavatI / tAM ca tathAvidhAmavalokya nAyikA prakArAntareNa pratibhinatti / he sakhi For Private And Personal Use Only

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-421 : 43.9 ] duIvajjA 418) dUi samAgamaseullayaMgi daralhasiyasicayadhammille / thaNajahaNakavolaNahakkhaehi nAyA si jaha paDiyA // 6 // iya rakkhasANa vi phuDaM dUi na khajjaMti dUiyA' loe| aha erisI avasthA gayANa amhaM vase jAyA // 7 // 420) acchau tAva savibbhamakaDavakhavikSevajaMpirI duii| taggAmakuDilasuNahillayA vi diTThA suhAvei // 8 // 421) vellahalAlAvaviyakkhaNAu addynnputtihrnnaao| so raNNo no gAmo jattha na do tinni duuiio||9|| kimityadhomukhI bhavasi / yastava vadanamoSThaM khaNDayati sa mama priyaH katham / tvAM sevamAno mama vaiyeveti bhAvaH // 417 / / 418) [dati sanAgamasvedAAGgi ISatrasta sicayakezapAze / stanajaghanakapolanakhakSatairzAtAsi yathA patitA / / ) he samAgamasvedAGgi, ISatsrastavastrakezapAze, stanajaghanakapolanakhakSatairzAtAsi yathA tvaM patitAsi / suratodbhUtasvedAma, ISatasrastavastrakezapAzAm avalokya kAcana dUtI pratibhinatti // 418 // ___419) [ evaM rAkSasAnAmapi sphuTaM dUti na khAdyante dUtikA loke / athedRzyavasthA gatAnAmasmAkaM vaze jAtA // ] evaM rAkSasAnAmapi sphuTaM dUtakA loke / athedRzyavasthA gatAnAmasmAkaM vaze jAtA / / 419 / / 420) [AstAM tAvatsa vibhramakaTAkSa vikSepajalpanazIlA duutii| tadprAmakuTilazunakyapi dRSTA sukhayati / / ] tiSThatu tAvatsavibhramakaTAkSakSepopalakSitajalpanazIlA dUtI, tadgrAmakuTilazunakyapi dRSTA sukhayati // 420 // 421) [ komalAlApavicakSaNA asatIpravRttihAriNyaH / tadaraNyaM na grAmo yatra na dve tisro dUtyaH / / ] yatra na dve tisro dUtyaH santi, so'raNyaM na tu grAmaH / kiMviziSTA dUtyaH / vikasadAlApavicakSaNA asatIpravRttihAriNyaH / vellahalaM viha sitam / aDayaNA asatI // 421 // 1 G dUayA 2 I vikasitam For Private And Personal Use Only

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vajjAlagaM [422 : 44.1. 44. oluggAviyAvajjA [avarugNApaddhatiH] 422) tuha gottAyaNNaNaviyaDaramaNapajjhariyarasajaleNaM va / raimaMdirammi bAlA anbhukkhaMtI parinbhamai // 1 // 423) tuha saMgamadohaliNIi tIi sohggvibhiyaasaar| navasiyasayAi detIi suhaya devA vi na hu pattA // 2 // 424) tuha annesaNakajammi suhaya sA hrisviysiykvolaa| jaM jattha natthi taM tattha maggamANI ciraM bhamiyA // 3 // 425) agaNiyasesajuvANA bAlaya voliinnloymjaayaa| aha sA bhamai disAmuhapasAriyacchI tuha karaNa // 4 // 422) [tava gotraakrnnnvikttrmnnprnutrsjlenev| ratimandire bAlAbhyukSantI paribhramati // ] he nAyaka tvagotrAkarNana vikaTakaTisthalaprasnatarasajaleneva ratimandire bAlAbhyukSaNazIlA paribhramati / ayaM bhAvaH / tava nAmAkarNanenApi gRhamadhye dravIbhUta cittA paribhramantyapi dravati // 422 // _____423) [ taba saGgamadohadavatyA tayA saubhAgya vijmbhitaashyaa| upayAcitakazatAni dadatyA subhaga devA api na prAptAH || 1 tava saGgame dohadavatyA tayA saubhAgyaviz2ambhitAzayA, navasitazatAni dadatyA subhaga devyapi na prAptA / yat pUNe manorathe devAdimyo dIyate tattavasitam // 423 / / 424) [tavAnveSaNakAyeM subhaga sA harSavikasitakapolA / yadyatra nAsti tattatra mArgayantI ciraM bhrAntA / / ] tavAnveSaNakArye sarabhasavikasitakapolA yadyatra nAsti tat tatra mArgayantI ciraM bhramitA he subhaga / / 424 // ___425) [agaNitazeSayuva janA bAlakAtikrAntalokamaryAdA / atha. sA bhramati diGmuvaprasAritAkSI tava kRte / / ] he bAlaka asau sA matsakhI agaNitazeSayuvajanAtikrAntalokamaryAdA tvatkRte diGmukhaprasAritAkSI bhrAmyati / samastAnapi yUnastRNavat tyaktvA subhagamaulicaDAmaNiM tvAmevAnveSayantI paribhramati / / 425 // For Private And Personal Use Only

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429:44.8] oluggAviyAvajjA 426) nayaNAi tuha vioe gholirabAhAi suhRya tnnuiie| hiyayaDiyasoyayAsadhUmabhariyAi va galaMti // 5 // 421) vaimaggapesiyAI tIe nayaNAi tammi boliinne| aja vi galati paDilaggakaMTayAi vva o suhaya // 6 // 428) saMbhariUNa ya ruNNaM tIi tuma taha vimukkapukAraM / niya jaha suhiyassa vi jaNassa o nivaDio bAho // 7 // 429) ekekmvivediyvivrNtrtrldinnnnynnaae| tai volaMte bAlaya paMjarasauNAiyaM tIe // 8 // 426) [ nayane tava viyoge ghUrNanazIlabASpe subhaga tannyAH / hRdayasthitazokahutAzadhUmabhate iva galataH // ] he subhaga, tasyAstavyA nayane tvAdviyoge hRdayasthitazokahutAzadhUmabhate iva galataH / kiMviziSTe nayane / prasAritabASpe / tvadviyogazokAgnidhUmapUra pihite iva nayane vahato'navaratam // 426 // ___427 ) [vRtinArgapreSite tasyA nayane tasminnatikrAnte / adyApi galataH pratilagnakaNTake iva he subhaga / / ] he subhaga tasyA nayane tasminnatikrAnte'dyApi galataH / kiMviziSTe / vRtivivaramArgapreSite / utprekSate / akSiNI' pratilagnakaNTake iva pratilagnakaNTakakarkare ( iva ) bhavataH / tadA galataH / sA taM yuvAnamatralokayituM vRticchidreSvakSiNI prakSiptavatI / tasmiMzcAtikrAnte virahAsahatvAdakSipratilagnakaNTakatvAdivAnavarataM roditIti // 427 / / 428) [ saMsmRtya ca ruditaM tayA tvAM tathA vimuktapUtkAram / nirdaya yathA sukhitasyApi janasyAho nipatito bASpaH // ] he nirdaya tvAM saMsmRtya tayA tathA vimuktapatkAraM ruditaM, yathA sukhitajanasya pArzvasthitasya dayitasyApi janasyAho nipatito bASpaH // 428 // 429) [ekaikvRtivessttitvivraantrtrldttnynyaa| tvyytikraam| bAlaka paJjarazakunavadAcaritaM tayA / / ] tvayyatikrAnte he bAlaka, tayA 1 G, I akSiNI cet pratilagnakaNTake bhavataH tadA galataH / For Private And Personal Use Only

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vajjAlaggaM [430 : 44.90 430) nayaNamaMtaragholaMtabAhabharamaMtharAi ditttthiie| puNaruttapecchirIe bAlaya tA kiM na bhaNio si // 9 // 431) suhaya gayaM tuha virahe tissA hiyayaM paveviraM anja / karicalaNacaMpaNucchaliyatucchatoyaM miva disAsu // 10 // 432) sA tai sahatthadinaM ajja vi o suhaya gaMdharahiyaM pi| umvasiyaNayaragharadevaya vva omAlayaM' vahai // 11 // paJjarazakunAyitaM paJjarasthitazakunavat Acaritam / kiMviziSTayA tayA / ekaikasya vRtiveSTakasya' vivarAntarataraladattanayanayA / tyAmavalokayituM dattavRtivivaranayanayA paJjara sthitazakunavat saMjAtamiti bhAvaH // 429 // ___430) [ nayanAbhyantaraghUrNadvASpabharamantharayA dRSTayA / punaruktaprekSaNazIlayA bAlaka tataH kiM na bhaNito'si // ] he bAlaka tataH kimiti na bhaNito'si / kena sAdhanenetyAha / dRSTayA / kiviziSTayA dRSTayA / nayanAbhyantaragharNadvASpabharamantharayA / punaruktaM punaH punaH prekssnnshiilyaa| kimiti na bhaNito'si / tvAmavalokayantyA tvadvirahAzrupAtakaluSitayA punaH punaH preSitayA dRSTayA bhaNito'syeva / / 430 / / 431) [subhaga gataM tava virahe tasyA hRdayaM pravepanazIlamadya / karicaraNAkramaNocchalitatucchatoyamiva dikSu / / ] he subhaga tvadvirahe (tasyAH ) prakampanazIlaM hRdayaM dikSu gatam / kimiva / karicaraNAghAtocchalitaM stokaM toyaM prakampanazIlaM sad yathA dikSu yAti / / 431 // ____432) [sA tvayA svahastadattAmadyApyaho subhaga gandharahitAmapi / udvAsitanagaragRhadevatevAvamAlikAM vahati / / ] he subhaga, sA bAlA tvayA svahastadattAm / 'o' ityaho, omAliyaM apamAlikAM puSpamAlA vahati / kadAcicchubhagandhA bhavettarhi vahatu nAmetyAha / gandharahitAmapi / keva / udvAsitanagaragRhadevateva / tvaddattAM mAlikAM tvatsamarpitasthapanikAmiva( ? ) tvatsaMgamaiSiNI vahatItyarthaH / / 432 / / 1 G omAliyaM 2 [ vRtiveSTitavivarAntara For Private And Personal Use Only

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-436:44,15] oluggAviyAvajjA 433) taha mINA tuha virahe aNudiyahaM suMdaraMga tnnuyNgii| jaha siDhilavalayaNivaDaNabhaeNa ubbhiyakarA bhamai // 12 // 434) tuha virahatAviyAe tissA bAlAi thnnhrucchNge| dijaMtI aNudiyahaM muNAlamAlA chamacchamai // 13 // 435) sA tujjha kae gayamayavileSaNA taha dhnneksaahaaraa| jAyA niddaya jAyA mAsAhArA puliMdi vva // 14 // 436) hatthaTThiyaM kavAlaM na muyai nUNaM khaNaM pi khttuNge| sA tuha virahe bAlaya bAlA kAvAliNI jaayaa||15|| 433) [ tathA kSINA tava virahe'nudivasaM sundarAGga tanvaGgI / yathA zithilavalayanipatanabhayanorvIkRta karA bhrAmyati || ] he sundarAGga tvadvirahe'nudivasaM sA tanukAGgI tathA kSINA, yathA zithilavalaya nipatanabhayenorvIkRtakarA bhrAmyatItyatizayoktiH // 433 / / ____434) [tava virahatApitAyAstasyA bAlAyAH stnbhrotsNge| dIyamAnAnudivasaM mRNAlamAlA chamacchamAyate // ] tvadvirahatApitAyA stasyAH stanabharotsaGge'nudivasaM dIyamAnA mRNAlamAlA chamachamAyate'nau patitArdavastuvat // 434 // ___435) [ sA taba kRte gatamada vilepanA ( gajamadavilepanA ) tathA pAnIyakasvAhArA ( vnaiksvaadhaaraa)| jAyA nirdaya jAtA mAsAhArA ( mAMsAhArA ) pulindIva // ] he nirdaya, sA tava kRte jAyA mAsAhArA, mAse AhAro yasyAH sA tathA, jAtA / keva / pulindIva zabarajAyeva / ubhayoH zleSaH / gayamayavilevaNA, gatamadyavilepanA, pakSe gajamada eva vilepanaM yasyAH zabarapurandhyAH / tathA vaNekkasAhArA, vanaM pAnIyamevaikaH svAhAro' yasyAH, pAnIyapAnazIlA na tu bhojanAdi / pakSe vanaikasvAdhArA' kAnanaikaruciH / / 435 / / 436) [ hastasthitaM kapAlaM na muJcati nUnaM kSaNamapi khaTvAGgam / sA tava virahe bAlaka bAlA kApAlinI jAtA || ] he bAlaka, sA bAlA 1G AhAro 2G vanaikasAdhArA For Private And Personal Use Only

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pajjAlaggaM [437: 44.16 437) taha jhINA jaha mauliyaloyaNauDavihaDaNe vi asmtthaa| sakkihii dukkaraM gharagayaM pi daTuM tumaM vAlA // 16 // 438) nAhaM duI na' tumaM pio tti ko ettha majjha vaavaaro| sA marai tujjha ajaso tti teNa dhammakkharaM bhnnimo|| 17 // 439) bahuso vi kahijaMtaM tuha vayaNaM majjha hatthasaMdiLaM / na suyaM ti jaMpamANI puNaruttasayaM kuNai ajjhA // 18 // svadvirahe kApAlinI jaataa| tatsAdhayaM vizeSaNadvAreNa vizinaSTi / nUnaM nizcitaM hastasthitaM kapAlaM na muJcati, anavarataM lalATadattahastA tvanmArga mArgayantI tiSThati / tathA kSaNamapi khaTvAyAmaGgaM na muJcati, rAtrAvapi khaTvAyAM na shete| kApAlikApyevaM vidhA bhvti| hasa sthitaM kAlaM mastakakhaNDaM na muJcati bhikSArtham / tathA khaTvAGgamAyudhavizeSaM na muJcati // 436 // ___437) [tathA kSINA yayA mukulitalocanapuTa vighaTane'pyasamarthA / zakSyati duSkaraM gRhagatamapi draSTuM tvAM bAlA // ] tathA bAlA kSINA yathA mukulitalocanapuTavighaTane'pyasamA satI tvAM draSTuM gRhagatapapi duSkaraM zakSyati // 437 / / 433) [ nAhaM dUtI na tvaM priya iti ko'tra mama vyApAraH / sA mriyate tavAyaza iti tena dharmAkSaraM bhaNAmaH / / ] he nAyaka, nAhaM duutii| tasyaiva' pravaktiko'tra( ? )mama vyApAraH / tarhi kimiti bhaNasItyAha / sA mriyate tavAyazauktiH / tena dharmAkSaraM bhaNAmaH // 438 // ____439) [bahuzo'pi kathyamAnaM tava vacanaM mama hastasaMdiSTam / na zrutamiti jatpantI punaruktazataM karoti prauDhayuvatiH // ] ajjhA prauDhayuvatiH / dezIyapadamidam / na zrutamiti jalpamAnA mama hastamaMdiSTaM tvadvacanaM bahuzo'pi kathyamAnaM sanna zrutamiti jalpantI / / 439 / / 1 G tassa ya pavattako ittha maha vaavaaro| [ tassa va pavattiko ittha maha vaavaaro| 2G, I abjA 3G tasyaiva pravartako'tra mama vyaapaarH| I tasyaiva pravaktiko'tra (1) mama vyApAra For Private And Personal Use Only

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-443 : 45.4] paMthiyavajjA 45. paMthiyavajA [pathikapaddhatiH] "440) majhaNhapatthiyassa vi gimhe pahiyassa harai saMtAvaM / hiyayaTThiyajAyAmuhamayaMkajoNhAjaluppIlo' // 1 // 441) mA uNhaM piyasu jalaM virahiNivirahANaleNa saMtattaM / ettha sare e paMthiya gayavaivahuyAu majjaviyA // 2 // 442) ko deso uvvasio ko vasio suhaa jattha calio si| o pahiya paMthadIvaya puNo tumaM kattha dIsihisi // 3 // 443) diTTo si jehi paMthiya jehi na diTho sibe vite musiyaa| ekANa hiyayaharaNaM annANa vi niSphalaM jammaM // 4 // 440) [ madhyAhnapasthitasyApi grISme pathikasya harati saMtApam / hRdayasthita jAyAmukhamRgAGkajyotsnAjalotpIDaH // ] pathikasya prISme madhyAhe prasthitasyApi saMtApaM harati / ko'sau / hRdayasthitajAyAmukhamRgAGkajyosnAjalotpIDaH / kadAhaM jAyAM drakSyAmIti jAyAmeva cintayaMstanmukhacandracandrikApyAyitazarIro grISmamadhyAhne dharma marmA vidhamapi na gaNayatItyarthaH / / 440 // 441) [ moSNaM piba jalaM virahiNIvirahAnalena saMtaptam / atra sarasi re pathika gatapativadhvo majjitAH / / re pathika, atra sara si baDhyo gatapativadhvo majjitAH / moSNaM piba jalaM virahiNIvirahAnalasaMtaptam 41 441 / / ___442) [ ko deza udvAsitaH ko vAsitaH subhaga yatra calito'si / he pathika pAnthadIpaka punastvaM kutra drakSyase / / ] o iti prArthanAyAm / he pathika pAnthadIpaka ko deza udvAsito yaM parityajyAgato'si / he subhaga kazca vAsito yatra calito'si, AtmacaraNapaddhatyA yaM pavitrIkariSyasi / evaMvidhastvaM punaH kutra drakSyase / iti kAcana parakIyA nAyikA kaMcana pAnthaM saspRhamAlapat // 442 // 443) [dRSTo'si yaiH pathika yairna dRSTo'si ubhaye'pi te mussitaaH| 'ekeSAM hRdayaharaNamanyeSAmapi niSphalaM janma // ] he subhaga yaidRSTo'si, 1G jalappUro, I jalappUlo For Private And Personal Use Only

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vajjAlagna [444 : 455-- wwwwwwwwwwwwwwwwwww 444) kharapavaNacADucAlirakaMThaThiyadinakappaDo phio| daiyAdasaNaturio adbhuDDINo vva paDihAi // 5 // 445) daiyAdasaNatiNhAlayassa pahiyassa ciraNiyattassa ! nayarAsanne dhukkoDiyA vi hiyae na mAyati // 6 // 46. dhanavajjA [dhanyapaddhatiH] 446) te ghanA garuyaNiyaMbavibhArAlasAhi taruNohiM / phuriyAharadaragaggaragirAhi je saMbharijaMti // 1 // 447) te dhannA kddhinnuttuNgthorthnnviiddhbhaariyNgiihiN| - sabbhAvaNehaukkaMThirIhi je saMbharijjati // 2 // yaizca na dRSTo'si, tau dvAvapi muSitau / kuta ityAha / ekeSAM hRdayaharaNaM yairnayanAtithitAM nItasteSAM manoluNTAko'bhUH / yaizca na dRSTasteSAmanyeSAM. tvAdRzaM yuvaratnaM punarapazyatAM januniSphalamajanIti / / 443 / / 4+4) [ kharapavana cATucalanazIlakaNThasthitadattakapaTaH pathikaH / dayitAdarzanatvarito'dhoMDDIna iva pratibhAti // ] kharapavanacATucAlanazIla: kaNThasthito dattaH karpaTo yena / ata eva aoNDDIna iva pathiko bhAti / kiMviziSTaH / dayitAdarzanatvaritaH / pavanapreritobhayapArzvasthitakarpaTamiSAt pakSAbhyAmuDDIna iva lakSyate sma pAntha iti // 444 // 445) [ dayitAdarzanatRSNAloH pathikasya ciranivRttasya / nagarAsanne saMzayA api hRdathe na mAnti / / ] pathikasya dhukkoDiyA kathaM jIvantI mRtAM vA prANezvarI drakSyAmIti hRdaye dhugadhugitAni saMzayA na mAnti / nagarAsanne / kiMviziSTasya / dayitAdarzanatRSNAloH / punazciranivRttasya bahukAlavyAdhuTitasya // 445 // 446) [ te dhanyA gurunitamba bimbabhArAlasAbhistaruNIbhiH / sphuritAdharadaragadgadagIrbhirye saMsmaryante / / ] te dhanyA ya evaMvidhAbhistaruNIbhiH saMsmaryante / kIdRzImiH / gurunitamba bimbabhArAlasAbhiH, sphuritAdharagadvadagIrbhiH / / 446 // ____447) [ te dhanyAH kaThinottuGga vistIrNastanapIThabhAritAGgIbhiH / sadbhAvasnehotkaNThanazIlAbhiye saMsmayante / / ] te dhanyA ye saMsmaryante tarU For Private And Personal Use Only

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129. -450: 47.1] hiyayasaMvaraNavajA 448) te dhannA tANa namo te ciya jIvaMti vmmhpsaayaa| IsilhasaMtaNIvIulAhi je saMbharijjati // 3 // 449) te dhannA samayagaiMdalIlalIlAyarIhi aNavarayaM / chaNavAsarasasaharavayaNiyAhi je saMbharijati // 4 // 47. hiyayasaMvaraNavajjA [ hRdayasaMvaraNapaddhatiH] 450) jhijjau hiyayaM phuTuMtu loyaNA hou ajja maraNaM pi| mayaNANalo viyaMbhau mA mANaM muMca re hiyaya // 1 // NIbhiH kaThinottuGga vistIrNastanapIThabhAritAGgIbhiH / akRtrimapremotkaNThanazIlAbhiH // 447 / / 448) [ te dhanyAratebhyo namasta eva jIvanti manmathaprasAdAt / ISatsrasamAnanIvIvyAkulAbhirye saMsmaryante // ] te dhanyAstebhyo namasta evaM manmathaprasAdAjjIvanti ye saMsmayante ISatsrasamAnanIvI'vyAkulitAbhirvanitAbhiH / saMsmaraNamAtre nIvIbandhapresanaM kAmoddIpana vibhAvanam / / 448 // 449) [ te dhanyAH samadagajendralIlAlIlAcarIbhiranavaratam / kSaNavAsarazazadharavadanAbhirye saMsmaryante // ] te dhanyA ye proSitA evaMvidhAbhiH saMsmaryante / kIdRzIbhiH / samado matto yo'sau gajendrastasya lIlA calana tadvat lIlayA calantIbhirmattagajendragamanacalanazIlAbhiH / tathA pUrNimAcandravadanAbhiH / evaMvidhA bhiranavarataM ye saMsmaryante ta eva dhanyA nAnye / yatastAH sarvo'pi smara ti, na punastAH smaranti kaMcana | ata eva teSAM dhanyatvam / na ratnamanviSyati mRgyate hi tat / / 449 // ___450) [ kSIyatAM hRdayaM sphuTatAM locane bhavatvadha maraNamapi / madanAnalo vijambhatAM mA mAnaM muzca re hRdaya | kAcita khaNDitA mAnamavalambamAnA virahAvasthAmasahamAnA ca svahRdayaM saMvRNoti / khicatu ( ? kSIyatAm ) hRdayaM, tena vinA sphuTatAM locane, maraNamapyadya bhavatu mama / madanAnalo viz2ambhatAM, tathApi he hRdaya mAnaM mA tyAkSIH // 450 // 1G, I nIvyAkulAbhiH (nIvI + A' lAbhiH) For Private And Personal Use Only

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.org Acharya Shri Kailassagarsuri Gyanmandir 22 pajjAlaggaM [451:47.1451) hA hiyaya jhINasAhasa viyaliyamAhappaciMta bhjjesi| jattha gao na gaNijjasi tattha tumaM baMdhase nehaM // 2 // 452) hA hiyaya ki kilammasi dullahajaNagaruyasaMgamAsAe / aghaDaMtajuttikajANubaMdhakaraNe suhaM katto // 3 // 453) appacchaMdapahAvira dullahalAhaM jaNaM vimggNto'| AyAsaM va bhamaMto muha vva keNAvi khajihisi // 4 // 454) Dajjhasi Dajhasu kaDasi kaDusu aha phuDasi hiyaya tA phuddsu| jeNa puNo na kayAi ya annAsatte maI kuNami // 5 // 451) [ hA hRdaya kSINasAhasa vigalitamAhAtmyacinta bhajyase / yatra gataM na gaNyase tatra tvaM badhnAsi sneham // ] hA hRdaya kSINasAhasa vigalitamAhAtmyacinta bhakSyasi / yatra gataH ( ? gataM ) tvaM na gaNyase tatra tvaM badhnAsi prema / kAcit kaMcana vAJchantI tenApyagaNitA hRdayaM pratIdamAheti / / 451 // ___452) [ hA hRdaya kiM klAmyasi durlabhajanagurusaMgamAzayA / aghaTamAnayuktikAryAnubandhakaraNe sukhaM kutaH / / ] hA khede hRdaya kiM klAmyasi, durlbhjngurusnggmaashyaa| aghaTamAnayuktikAryAnubandhakaraNe sukhaM kutH||452|| 453) [ AtmacchandapradhAvanazIla durlabhalAbhaM janaM vimArgayat / AkAzamiva bhramanmudhaiva kenApi khAdiSyase / / ] he hRdaya, appacchaMdapahAvira, svataMtrapradhAvanazIla durlabhalAbhaM janaM vimArgayan mudhaivAkAzaM zUnya bhramat kenApi khAdiSyase / mudhaiva kenApi paribhramaj jJAsyase // 453 // ___454) [ dahyase dahyasva, kvathyase kvathyastra, atha sphuTasi hRdaya tatsphuTa / yena punarna kadApi cAnyAmakte matiM karoSi // ] he hRdaya dahyase dahyasva, kvathyase, kvathyasva atha sphuTasi tadA sphuTa / kutaH kAraNAt / thena punarna kadApyanyAsakte matiM kariSyasi / anyAsaktaM janaM kAmayamAnasya bhavata evaM bhavatu varam / / 454 / / 1 I vimaggaMta (Vocative) For Private And Personal Use Only

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-458:48.4] sughariNIvajjA 123 48. sughariNIvajA [sugRhiNIpaddhatiH] 455) bhuMjai bhuMjiyasesaM suppai suttammi' pariyaNe syle| paDhamaM ceya vibujjhai gharassa lacchI na sA ghrinnii||1|| 456) tuccha tavaNi pi ghare ghariNI taha kaha vi nei vitthAraM / jaha te vi baMdhaSA jalaNihi vva thAhaM na yAti // 2 // 457) duggayagharammi ghariNI rakkhaMtI AulattaNaM pinno| pucchiyadohalasaddhA uyayaM ciya dohalaM kahai // 3 // 458) patte piyapAhuNae maMgalavalayAi vikiNaMtIe / duggayariNIkulavAliyAi rovAvio gAmo // 4 // -455) [ bhuGkte bhuktazeSa svapiti supte parijane skle| prathamameva vibudhyate gRhasya lakSmIna sA ghinnii|| ] bhuGkte bhuktazeSaM muktAvazeSa, parijane sakale supte svapiti, prathamameva sarveSu jAgariteSu prAtaruttiSThati / evaMvidhA yA gRhiNI bhavati sA lakSmIrgahasya na tu gRhiNIti / / 455 // ___456).[ tucchaM bhakSyakaNamapi gahe gahiNI tathA kathamapi nayati vistAram / yathA te'pi bAndhavA jalanidheriva talaM na jAnanti // ] gRhiNI tavaNiM vyayaM tucchamapi tathA vistAraM nayati, yathA te'pi bAndhavAstatsahodarA: stAghaM na prApnuvanti / ka iva / samudra ica / yathAgatAH pAnthAstaspa stA, na prApnuvanti // 456 / / 457) [durgatagRhe gRhiNI rakSantyAkulatvaM ptyuH| pRSTadohadazra dodakameva dohadaM kathayati / / ] durgatagRhe gRhiNI daridrakuTumbinI pRSTadohadazraddhA, udakameva dohadaM nivedayati / kiM kurvatI / patyurAkulatvaM rakSantI / kaa| gRhe / patyA tubhyaM kiM rocata ityantarvatnI pRSTA / daridraziromaNirayamiti udakameva mahyaM rocata iti niveditavatI / anena tasyA sugahiNItvaM jyajyate // 457 // __458) [prApte priyagrAghUrNake maGgalavalayAni vikrIgatyA / durgatagRhiNIkulabAlikayA rodito grAmaH / / ] durgatagRhiNI ca sA kulabAlikA 1G,I: supammi 21 sarveSvajAgariteSu For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 124 www.kobatirth.org vajjAlaggaM 459) baMdhavamaraNe vi hahA duggayaghariNIi vi na tahA ruNNaM / appattabalivilakkhe vallahakAra samur3INe // 5 // 460 ) amuNiyapiyamaraNAe vAyasamuDAvirI ghariNIe / rovAvijjara gAmo aNudiyahaM baddhaveNIe // 6 // m Acharya Shri Kailassagarsuri Gyanmandir 461 ) DiMbhANa bhuttase saM chuhAkilaMtA vi dei duhiyANaM / kulagoraveNa varaIu roraghariNIu jhijjati // 7 // [459 : 48.5. ca durgatagRhiNIkulbAlikA tathA grAmo rodyate sma / kiM kurvatyA / maGgalavayAnya vidhavAtvasUcakAni vaTayAni vikrINAnayA / ka sati / priyazcAsau prAdharNakazca priyaprA ghUrNa kastasmin prApta Agate / prAghUrNakamAgataM vIkSya maGgalavalayAnyapi vikrINAnAM daridrakuTumbinImavalokya dhigidaM dAridrayamasyA kyA iti sakalagrAmo roditItyarthaH / / 458 / 459) [ bAndhavamaraNe'pi hA durgatagRhiNyApi na tathA ruditam / aprAptavalivilakSe ballabhakA ke samuDIne ||] durgatagRhiNyA bAndhavamaraNe'pi naiva tathA ruditam / heti khede / yathAprApta balivilakSe ballabhakAke samuDDIne / ayaM bhAvaH / vallabhAgamanArthaM pRSTaH kAkaH kila svaraceSTAvizeSeNa tadAgamanaM kuzalam' acakathat / tatpUjArthaM balyarthaM tatkimapi nAsti yena baliM saMpAca tasmai nivedayati / pazcAttasminnuDIne aho ahaM durbhagaziromaNiryadasmai priyazakuna sUcakAya kavalamapi na nyavedayamiti tArasvaraM ruroda || 459 // For Private And Personal Use Only 7 I 460) [ ajJAta priyamaraNayA vAyasamuDDA yinyA gRhiNyA / rocate grAmo'nudivasaM baddhaveNyA ||] gRhiNyAnudivasaM grAmo rodyate / kiM kurvatyA tayA / vAyasaM kAkam uDDAyanazIlayA / vizeSaNadvArA rodanakAraNamAha / kiMvi-ziSTayA gRhiNyA | ajJAta priyamaraNayA / ayamarthaH / aho patyurmaraNavArtAmajAnAnAyA asyA varAvayA " bhoH kAka, uDDayasva mama bhartAgamiSyati " iti dazAM pazyanto grAmasthA lokA ruruduH / vAyasamAgataM vIkSya proSita - tibhrAtrAdayaH striya evaM kurvantIti tAsAM svabhAvaH // 460 / / I 461) [ DimbhAnAM bhuktazeSaM kSudhAkkAntApi dadAti dukhitebhyaH / kulagauraveNa varAvayo daridragRhiNyaH kSIyante ||] durgatagRhiNI DimmAna : 11 zakunam

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125 --464 : 49.2] saIvajA -462) ahiyAimANiNo duggayassa chAhiM paissa rkkhtii| niyabaMdhavANa jUrai ghariNI vihaveNa pattANaM // 8 // 49. saIvajjA [satIpaddhatiH] 463) ummeu aMguliM sA vilayA jA maha paI na kAmei / so ko vi jaMpau juvA jassa mae pesiyA diTThI // 1 // 464) caJcarapariNI piyadasaNA vi taruNI pautthavaiyA vi| asaIsaijjhiyA' duggayA vi na hu khaMDiyaM sIlaM // 2 // bhuktazeSaM kSudhAlAntApi duHkhitebhyo dadAti yataH, varAkyo roragahiNyaH kSIyante / / 461 // 462) | abhijAtimAnino durgatasya chAyAM patya rkssntii| 'nijabAndhavebhyaH krudhyati gRhiNI vibhavena prAptebhyaH // ] gahiNI nijabAndhavebhyaH IrNyati / kiMviziSTemyaH / vibhavena gahaM prAptebhyaH / kiM kurvatI / patyuzchAyAM patizobhA rkssntii| kiM viziSTasya patyuH / AbhijAtyamAninaH / durgatasya mama patyurdAridrayeNa bhojanAdipUjAmakurvato mAnahAnisteSu bAndhaveSvAgateSu mA bhUditi tAnapi dveSTi iti satkalatratvam // 462 // 463) [ UrvIkarotvaguliM sA vanitA yA mama patiM na kAmayate / -sa ko'pi kathayatu yuvA yasya mayA preSitA dRSTiH // ] vilayA vanitA sAgulimUrcIkarotu, yA mama patiM na kAmayate / sa ko'pi kathayatu yuvA yasya mayA preSitA dRSTiH / asminnagare'm: sarvA api kAminyo matkamitAraM kAmayante / ahaM tu na kamapIti artho yadi mRSA tadA vadatu ko'pItyarthaH / ." vanitAyA vilayA" iti prAkRtasUtreNa (hemacandra 8.2.128) nipAtaH / / 463 // ___464) [ catvaragRhiNI priyadarzanApi taruNI proSitapatikApi / asatIprAtivezmikA durgatApi na khalu khaNDitaM zIlam / / ] catvaragRhiNyapi catuSpathagRhasthitApi / tayA na khalu khaNDitaM zIlam / kadAcidrUpavatI na bhavettadA ko nAma kAmayate tAm / ataH priyadarzanApi / yadyapi tAdRzyapi kadAcidanavatIrNatAruNyA bhavet / trunnii| taruNyapi kadAcinnikaTavarti 1 G asaIsaijjiyA 2 G jAtyabhimAninaH, I AbhijAtyAbhimAninaH For Private And Personal Use Only

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16 vajjAlagaM [455: 49.3 465 ) asarisacitte diyare suddhamaNA piyayame visamasIle / na kahai kuTuMbavihaDaNa bharaNa taNuyAyae muddhA // 3 // 466 ) gharavAvAre ghariNI vesA surayammi kulavaha suyaNe / pariNamajjhami sahI vihure maMti vva bhicco vva // 4 // 457) kulavAliyAi pecchaha jonvaNalAvaNNavibhamavilAsA / Hod vi aggacaliyA piyammi karyANicchae gaMtuM // 5 // 468) purisaviseseNa saittaNAi na kulakameNa mahilANaM / saggaM gae vihAle na muyai golA paDDANaM // 6 // Acharya Shri Kailassagarsuri Gyanmandir I bhartRkA bhavet / proSitapatikApi / satIprAtivezmikA bhavettadA zIlaM na khaNDayati / asatIprAtivezmikA / kadAcidIzvara gRhiNI bhavet / dravyArthaM viruddhAryate durgatApi / eteSu zIlakhaNDana hetuSu satsvapi na khaNDitaM zIlaM satItvAt / / 464 // 1 465 ) [ asadRza citte devare zuddhamanAH priyatame viSamazIle / na kathayati kuTumbavighaTanabhayena tanUbhavati mugdhA || ] kAcinmugdhA satImatallikA na kathayati patyuH purato manogatam / kAsati / asadRzacitte devare, priye ca viSamazIle / sA ca zuddhamanAH kuTumba vighaTanabhayena / ayamarthaH / kAcidAtmIyadevara mazuddhamanasaM tAmeva ca riraMsumavalokya patyuH purastAttaduduzceSTitam " anayorbhrAtrorvighaTanaM mA bhUyAd " iti na kathayati / kevalaM taccintAcAntacetAstanUbhavatItyarthaH // 465 // " - 466) [ gRhavyApAre gRhiNI vezyA surate kulavadhUH sujane / pariNatimadhye sakhI vidhure mantrIva bhRtya iva / / ] gRhavyApAre gRhiNI / vezyAtulyA surate / kulavadhUH sujane | pariNatimadhye vRddhAvasthAyAM sakhI / vidhure mantrI bhRtya iva // 466 / / 45 ) [ kulapAlikAyA prekSadhvaM yauvanalAvaNya vibhramavilAsAH // sarve'pyapracalitAH priye kRtanizvaye gantum || ] kulabAlikAyA vibhramAva yauvanavilAsAH sarve'pyagracalitAH priye gantuM kRtanizcaye // 467 // For Private And Personal Use Only : 468 ) [ puruSavizeSeNa satItyAdi na kulakrameNa mahilAnAm / svargaM gate'pi hAle na muJcati godA pratiSThAnam // ] puruSavizeSeNa satItkaM

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-471 : 49.9] saIvajA 125 469) ihaparaloyaviruddhaNa kaNNakaDueNa garahaNijjeNa / ubhayakulasaNijjeNa dUi kiM teNa bhaNieNa // 7 // 470) jai so guNAgurAI guNannuo maha guNe pasaMsei / paDhama ciya jai asaI guNagaNaNA kA taha cceya // 8 // 471) jai uttamo' vi bhaNNai maha purao so vi suyaNu aNudiyo / mAmi na uttama'purisA parassa dArAi pecchaMti // 9 // na kulakrameNa mahilAnAm / svarga gate'pi hAle sAtavAhane golA godAvarI paiThANaM ( pratiSThAnaM ) nAma nagaraM na muJcati / yathA puruSazceSchIlavAn syapi zIlavatI / yadi sAtavAhanasya ko'pi guNo'bhUt tadA tasminsvarga gate'pi pratiSThAnaM nagaram adyApi na tyajati ( godAvarI ) yathA kAcitsatI bhartari mRte'pi patisthAnaM na muJcati / / 468 / / 469) [ ihaparalokaviruddhena karNakaTukena garhaNIyena / ubhaya kuladUSaNIyena dUti kiM tena bhaNitena / / ] he dUti kiM tena bhaNitena / kiMviziSTena / ihaparalokaviruddhena, karNakaTuketa garhaNIyena, ubhayakuladUSaNIyena / ayamarthaH / kAcana dUtI kenacit puMzcalena preritA satImatallikAmAgatyAmukaM. bhajasvetyuktavatI / tAM caivaM bruvANAM satI pratyuttarayati // 469 // 470) [ yadi sa guNAnurAgI guNajJo mama guNAn prazaMsati / prathamameva yadyasatI guNagaNanA kA tathA caiva // ] yadi sa guNAnurAgI guNajJo mama guNAn bahu manyate, ahaM cAsatI bhaveyaM yadi, tadA mama ka ime. guNAH // 470 / / 471) [ yadyuttamo'pi bhaNyate mama purataH so'pi sutanvanudivasam / mAmi nottamapuruSAH parasya dArAn prekSante / / ] kAcana satI, " asAvutamastvadguNAn bahu manyate " iti bruvANAM dUtI pratyuttarayati / yadi tvayA anudivasaM mama purato he sutanu " uttamaH saH" iti bhaNyate, tadA he mAmi he sakhi ya uttamapuruSAste paradArAn na pazyanti / / 471 / / 1 I uttima For Private And Personal Use Only

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vajAlaggaM [ 472.: 5.. 50. asaIvajA [asatIpaddhatiH] 472) niyaDakuDaMga' pacchannadeulaM bahujuvANasaMkiNNaM / thero pai tti mA ruvasu putti dinnA si suggAme // 1 // 473) mA ruvasu oNayamuhI dhavalAyatesu sAlichettesu / hariyAlamaMDiyamuhA naDa vva saNavADayA jAyA // 2 // 474) pubveNa saNaM paccheNa vaMjulA dAhiNeNa vddviddvo| puttii puNNehi viNA na labhara eriso gaamo||3|| 472) [ nikaTanikuJja pracchannadevakulaM bahuyuvasaMkIrNam / sthaviraH patiriti mA rudihi putri dattAsi sugrAme // ] he putri mA rodiiH| kathamiti / mama patiH sthaviraH / yadi sthavirastathApi mA rodiiH| kimiti / dattAsi zobhanagrAme / katham / nikaTakuDaMgaM nikaTagahanapradezaH / latAbhizchannapradezaH kuDaMga ityabhidhIyate / pracchannadevakulam / bahuyuvasaMkIrNam / ko'rthaH / eteSu satsu tava kA nAma cintA / kenApi mano'bhISTena yUnA saha rataM kurvIthA iti // 472 / / ____ 473) [ mA rudiAvanatamukhI dhavalIbhavatsu zAlikSetreSu / haritAlama'NDitamukhA naTA iva zaNavATakA jAtA: // ] he putri dhavalIbhavatsu zAlikSetreSu natamukhI mA rodI: / kutaH / zaNavATakA haritAlamaNDitamukhA naTA iva saMjAtAH / ayaM bhAvaH / kAcana svairiNI pakveSu zAlikSetreSu mama suratasthAnaM kSetraM laviSyate / etatpazcAt suratasthAnaM kva bhAvIti rudatyanyayA sakhyAgatya " kimiti rodiSi, tava suratasthAnAntaramete zaNavATAH puruSadvayasA saMjAtAH santi" iti mA rodanaM kArSI riti nyavAri // 473 / / ___474) [ pUrveNa zaNaH pazcAd vaJjulA dakSiNena vaTaviTapaH / putrike puNyairvinA na labhyata IdRzo grAmaH / / ] he putri, IdRzo grAmo na labhyate puNyairvinA / pUrveNa pUrvasyAM ( dizi ) zaNaH zaNavATaH / paccheNa pAzcAtyabhAgena vaMjulA vetasavRkSAH / dakSiNena bhAgena grAmasya vaTaviTapaH // 474 // 1 I degkuDuMgaM 2 I adds : anya vyAkhyAnAntaram IdRzInAM gAthAnAM zrItribhuvanapAlavivR. titaH chekoktivicAralIlayA jJeyam / yato'haM lekhaka eva / For Private And Personal Use Only

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-477: 50.6 ] asaIvajA 475) pekkhaha mahANucojaM kANAghariNIha jaM kayaM karja / 'cuMbevi' na lahu nayaNaM jhaDatti' nIsArio jAro // 4 // 476) paurajuvANo gAmo mahumAso jovaNaM paI thero / juNNasurA sAhINA asaI mA hou kiM marau // 5 // 477 ) devANa baMbhaNANa ya putti pasAraNa pattiyaM kAlaM / na hu jAo amha ghare kaiyA vi sa ptaNakalaMko // 6 // Acharya Shri Kailassagarsuri Gyanmandir 475) [ prekSadhvaM mahAzvaryaM kANagRhiNyA yat kRtaM kAryam / cumbitvA na laghu nayanaM jhaTiti niHsArito jAraH // ] prekSadhvaM mahadAzcaryaM kANagRhiNyA yat kRtaM kAryam / cumbitvA kANasyAkSyekaM laghu niHsArito jAraH / kAcidasatI anyena saha suratasaukhyamanubhavantI yAvattiSThati tAvadakSNA kANastatpatiH samAjagmivAn / tata uktvA" " ayaM mama priyatamaH samAgato'haM dhanyA" iti tasya dvitIyamakSi sarabhasaM cumbati sma / tAvajjAro niH sasAreti bhAvaH || 475 // 476) [ pracurayuvako grAmo madhumAso yauvanaM patiH sthaviraH / jIrNasurA svAdhInAsatI mA bhavatu kiM mriyatAm || ] asatI mA bhavatu, kiM mriyatAm / yato yatra (sA) vasati sa grAma: pracurataruNaH / grAmo bhavatu, yadi taruNA na bhavanti, na asatI / pracurataruNaH / pracurataruNo'pi bhavatu, yadi madhumAso na syAt / so'pi bhavatu, yadi na tAruNyam / tadapyAstAM, yadi na patiH sthaviraH / patirapi varSIyAn bhavatAd, yadi jIrNasurA svAdhInA na bhavati, purANaM madyamAtmavaze yadi na syAt / evaMbhUteSu kAmoddIpakeSu bahuSu prakAreSu yadyasatI na bhavettadA maraNaM zaraNaM manyeta // // 476 // 11 cubeviNu, 4 I maraNaM zaraNaM nAnyat / vala 9 2 I atefa, 3 I tata utthAya 129 477) [ devAnAM brAhmaNAnAM ca putri prasAdenaitAvantaM kAlam / na khalu jAto'smAkaM gRhe kadAcidapi satItvakalaGkaH // ] he putra, asmad gRhe devAnAM brAhmaNAnAM ca prasAdata etAvatkAlaM na khalu jAtaH satItvakalaGkaH, iyaM satIti kaGkaH // 477 // For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 130 www.kobatirth.org vajjAlaggaM Acharya Shri Kailassagarsuri Gyanmandir [ 478 : 50.7 478) saTThIi hoi suhavA sapaNa raMbhattaNaM ca pAvei / puNNe jArasahasse iMdo addhAsaNaM dei // 7 // 479 ) jai phuDDu ettha muyANaM jammaphalaM hoi kiM pi amhANaM / tA tesu kuDaMgesu ha' teNa samaM taha nu kIlejjA // 8 // 480) jo jaM karei pAvai so taM soUNa niggayA asaI / ramiyavvaM teNa samaM tattha jaicchAi tA ehi // 2 // 481 ) asaIhi saI bhaNiyA nihuyaM hoUNa kaNNamUlammi / narayaM vacasi pAve parapurisarasaM ayANaMtI // 10 // 478) [ SaSTyA bhavati subhagA zatena rambhAtvaM ca prApnoti / pUrNe jArasahasra indro'rghAsanaM dadAti || ] SaSTyA jAraiH subhagA bhavati, zatena jArai rambhAtvaM prApnoti, pUrNe jArasahasra indro'rdhAsanaM dadAti / puMzcalItvadharmAtizayAditi / / 478 / / 479) [ yadi sphuTamatra mRtAnAM janmaphalaM bhavati kimapyasmAkam / tatteSu nikuJjeSu hA tena samaM tathA khalu krIDeyam // ] yadi sphuTamatra mRtAnAmasmAkaM kimapi janmaphalaM bhavati, tatasteSveva gaharapradezeSu 'nu' ityaho, tathA iha janmavat ( tena samaM ) krIDeyam // 479 // 1 480 ) [ yo yatkaroti prApnoti sa tacchrutvA nirgatAsatI / rantavyaM tena samaM tatra yadRcchayA tad idAnIm || ] yo yatkaroti prAmoti sa tad iti zrutvA nirgatAsatI, rantavyaM tena samaM mayA tatra yadRcchayA, tata idAnImapi ramyate / / 480 // For Private And Personal Use Only 481) [ asatIbhi: satI bhaNitA nibhRtaM bhUtvA karNamUle / narakaM brajasi pApe parapuruSarasamajAnAnA || ] asatIbhiH satI bhaNitA nibhRtaM, bhUtvA karNamUle, karNe lagitvetyarthaH / kim uktA / narakaM vrajasi pApe - parapuruSarasamajAnAnA / / 481 // 1 It

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-485 : 50.14] asaIvajA 131 482) jattha na khujjayaviDavo na naI na vaNaM na ujjaDo geho| tattha bhaNa kaha vasijjai suvisatthavivajjie gAme // 11 // 483) re re viDappa mA muyasu dujjaNaM gilasu puNNimAyaMdaM / amayamayaM bhuMjato yAsa dIhAuo hosi // 12 / / 434) chinnaM puNo vi chijjau mahumahacakeNa rAhuNo siisN| gilio jeNa vimukko asaINaM dUsano caMdo // 13 // 485) taM kiM pi kaha vi hohii labhai puhavi vi hiNddmaannhiN| jeNosaheNa caMdo jIrijjai puNNimAsahio // 14 // wwwvvvvvvvvvvvuA 482) yatra na kubjakaviTapo na nadI na vanaM na nirjanaM gehaM / tatra bhaNa kathamuSyate suvizvasta vivarjite grAme / / yatra na kubjakavRkSo, na nadI, na vanaM, nodvasaM gRhaM, tatra kathaya kathamuSyate susArthavarjite grAme puMzcalarahita ityarthaH // 482 // ___483) [re re rAho mA muJca durjana gila pUrNimAcandram / amRtamayaM bhuJjAno hatAza dIrghAyubhaviSyasi / / ] re re rAho mA muJca durjanamamuM pUrNimAcandram / gila / kevalaM na mama kAryametat , tavApi lAbho bhvitaa| katham / amRtamayamamuM bhuJjAno hatAza dIrghAyubhaviSyasi / ato gileti / / // 483 / / ___484)[chinnaM punarapi cchidyatAM madhumathanacakreNa rAhoH ziraH / gilito yena vimukto'satInAM dUSakazcandraH / / ] rAhoH zirazchinnamapi punazchidyatAm / kena / madhumathanacakreNa sudarzanena / yena rAhuNA gilito'pi vimukto'satInAM dUSakazcandraH / / 484 // 485) [tatkimapi kathamapi bhaviSyati labhyate pRthvImapi hiNDamAnaiH / yenauSadhena candro jIryate pUrNimAsahitaH / / ] tat kimapi kathamapi bhaviSyati labhyate pRthivIM hiNDamAna]nauSadhena pUrNimAsahitazcandro jIryate / / // 485 // For Private And Personal Use Only

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rarara vajjAlaggaM [486 : 50.15 436) kiM vihiNA suraloe ekA vi na puMsali tti nimmviyaa| sAhINo jeNa sasI na bolio nIlaraMgammi // 15 // 487) pasarai jeNa tamoho phiTTai caMdassa caMdimA jeNa / taM siddha sumari siripavvayAu ANosaha kiM pi // 16 // 488) mA pattiyaM pi dijjasa puMsali siviNe vi kAmaDahaNassa hai jo amhANa amittaM caMdaM sIse samuvvahai // 17 // 489) asaINaM vippiya re gavvaM mA vahasu punnnnimaayNd| dIsihisi tumaM kaiyA jaha bhaggo klayakhaMDo vva // 18 // 486) [ kiM vidhinA suraloka ekApi na puMzcalIti nirmApitA / svAdhIno yena zazI na nimajjito niilrngge|| ] kiM vidhAtrA suraloka ekApi puMzcalI na kRtA yayA ( zazI) svAdhIna AtmAyatto naikaTyavazAnna, majjito nIlaraMge nIlIrAge' / / 486 / / ____487) [ prasarati yena tamaogho bhrazyati candrasya candrikA yena / tasiddha smRtvA zrIparvatAdAnayauSadhaM kimapi / / ] asara ti yena tamaogho'ndhakAra nikurumbo, yAti ca candrasya candrikA yena, tadoSadhaM zrIparvatAt smRtvAnaya kimapi he siddha / zrIparvataH sarveSAmauSadhAnAM sthAnaM, tatra siddhA eva vrajanti / / 487 / / ____488) [ mA patrikAmapi dadyAH puMzcali svapne'pi kAmadahanasya / yo'smAkama mitraM candraM zI samudvaha ti / / ] he puMzcali, svapne'pi kAmadahanasyezvarasya patrikAmapi mA dadyAH / IzvaraH patrikayA na pUjanIyo dviSannaH / yo'yamIzvaro'smAkamamitraM candraM zirasyudvahati / / 488 / / 489) [ asatInAM vipriya re garvaM mA yaha pUrNimAcandra / drakSyase tvaM kadApi yathA bhagno valayakhaNDa iva // ] re asatInAM vigriya candra garva mA bahasva | kadApi tvaM drakSyase / katham / yathA bhagno valathakhaNDa iva / / 489 // 1 I adds : etena sarvAbhiH puMzcalIbhiH svAtmAno malinIkRtAH santIti bhAvaH / 2 I zrIparvato himvtprvtH| For Private And Personal Use Only

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-492:50.21 ] asaI vajjA 490) agvo dhAvatu turiyaM kajjala bhariUNa ve vi hatthAI / diTTho kUvAvaDio asaNaM dUsao' caMdo // 19 // 491) maha esi kIsa paMthiya jai harasi niyaMsaNaM niyaMbAo / sAmi kassa purao gAmo dUre ahaM ekkA // 20 // 492) attA bahiraMdhaliyA' bahuvihavIvAhasaMkulo gAmo / majjha paI ya viese ko tujjha vaserayaM dei // 21 // 133 490) [ aho dhAtvaritaM kajjalena bhRtvA dvAvapi hastau / dRSTaH kUpApatito'satInAM dUSakazcandraH || ] aho tvaritaM dhAva kajjalena bhRtvA dvApi hastau / ayaM candraH kUpapatito dRSTaH / kiMviziSTaH / asatInAM dUSakaH / candramasaH pratimAM kUpAntaH sthAmavalokya tadupari viruddhamanAH kAcana svairiNI "kajjalenAmuM malinIkuru yena jyotsnAjAlaM na vikirati" iti sakhImuvAcetyarthaH / / 490 / / 1 T 491) [ mAtra kasmAtpathika yadi harasi nivasanaM nitambAt / kathayAmi kasya purato grAmo dUre'hamekA / / ] he pathika kimiti mAmeSi mAmAgacchasi / yadi nitambAnivasanaM harasi Acchinatsi tadA kasya purataH kathayAmi / yato grAmo dUre'hamekA / ayamarthaH / mAM pratyAgacchanikamiti bibheSi / nitambAdvastramapi yadi gRhNAsi tadA kasyAgrataH kathayAmyaham | AgamanaM tAvad dUre tiSThatu, mannIvIbandhamunmocya tathA ramasva yathA mano'bhISTam / davIyaso grAmAdidAnIM ko'pi nAgamiSyatIti svayameva yAcanaM puMzcalyA / / 491 / / For Private And Personal Use Only 492) [ zradhirAndhA bahuvidha vivAhasaMkulo grAmaH / mama patizca videze kastava vAsaM dadAti // ] he pathika tatra ko nAma vAsaM dadAti / yataH zvazrUrvadhirAndhA, grAmazca bahuvivAha saMkulo, mama patizca videze, ataH ko nAma uttaraM dadAti / ayaM bhAvaH / zvazrUstAvanna pazyati, na zRNoti / grAmalokaca gRhe gRhe vivAhavyayaH, mama patizcAtra nAsti / tasmAtsato'pi bhItiM parityajya sakalAM rAtriM ramastreti bhaGgayoktavatI kAcana kulaTA / / 492 // 1 G, I dUo 2 I bahiraMdhalayA

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134 vajjAlaggaM [493 : 50.22 493) jaNasaMkulaM na sunnaM rUsai attA na dei oaasN| tA vacca pahiya mA magga vAsayaM ettha majjha ghare // 22 // 494) kaha labbhai sattharayaM amhANaM pahiya paamrghrmmi| unnayapaohare pecchiUNa jai vasasi tA vasasu // 23 // 495) vasa pahiya aMgaNa cciya phiTTau tA tujjha vsnndohlo| iha gAme hemaMto navaraM gimhassa sAriccho // 24 // 493) [ janasaMkulaM na zanyaM ruSyati zvazrarna dadAtyavakAzam / tahaja pathika mA mArgaya vAsakamatra mama gahe / / ] he pathika, etatsthAnaM janasaMkulaM, na zUnyam / tava vAse'navakAza: / ata eva attA zvazrU ruSyati, na dadAtyavakAzaM tava svaptum ! tato braja, mA mArgaya vAsakamatra mama gahe / iti prAkRto'rthaH / bhAvArthastvayam / he pathika, etatsthAnaM janasaMkulaM na vartate'ta eva zUnyametat / attA ( zvazrUH ) na ruSyati, dadAti svaptumavakAzam / tadA mA vraja, kiMtu vAsaM yAcasvAtra mama gahe // 493 / / ___494) [ kathaM labhyate sastarakaM ( svastharataM ) asmAkaM pathika pAmaragahe / unnatapayodharAn ( unnatapayodharau ) prekSya yadi vasasi tdvs||] he pathika, atra kca labhyate srastarakamasmAkaM pAmaragahe / unnatAn payodharAn meghAn dRSTvA yadi vamasi tato vasa / iti prAkRtaH ( arthaH ) / bhAvArthastvayam / he pathika, asmAkaM pAmaragRhe grAmINagRhe sattharayaM svastharataM ka prApyate / atra ko'rthaH / AtmAnaM prati grAmINatvavyAjena cchekamatallikA suratacAturyaM prakaTayati / tathonnatau payodharau mAmakInau cibukottambhanarucI dRSTvA yadi vasasi tato'vazyaM vasa / mayA saha ramasveti prakArAntareNa zabdazleSeNa prakaTayati / / 494 / / 495) [bama pathikAGgaNa eva bhrazyatu tAvattava vasanadohadaH / iha grAme hemantaH kevalaM grISmasya sadRkSaH // ] he pathika, aGgaNa eva vasa / tatastava vasanadohado gacchatu / navaraM kevalamatra grAme hemanto grISmasadRkSaH / ko'rthaH / yadyatra vatsyase tadA matkucoSmaNA gatazIto gatAmapi rAtriM na jJAsyasa ityarthaH / / 495 / / For Private And Personal Use Only

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-498 : 51.2] joisiyavajjA 135 496) itto nivasai attA ettha ahaM ettha pariyaNo sylo| e pahiya rattiaMdhaya mA maha sayaNe nimajjihisi // 25 // 51. joisiyavajjA [jyotiSikapaddhatiH] 497) dIharakhaDiyAhattho joisio bhamai nyrmjjhmmi| jANai sukassa gaI gaNai jai gaNAvae ko vi // 1 // 498) joisiya mA vilaMbasu khaDiyaM ghettUNa gaNasu maha turiyaM / aMgArae paNaDhe sukkassa gaI taha ceya // 2 // mananananananana 496) [ito nivasati zvazraratrAhamatra parijanaH sakalaH / he pathika rAtryandha mA mama zayane nimaMkSyasi ] ito nivasati svapiti attA zvazraH / atrAham / itaH parijanaH sakalaH / he rAtryandha pathika mA mama zayane nimaMkSyasi / kAcanAGgulyA sakalaparijanasvApasthAna(darzana)vyAjena pathikasya suratAya samAgacchato nizIthe AtmanaH sthAnaM niveditavatI / / 496 // 497) [ dIrghakhaTikAhasto jyotiSiko bhrAmyati nagaramadhye / jAnAti zukrasya gatiM gaNayati yadi gaNayati ko'pi ||] jyautiSiko nagaramadhye bhrAmyati / kiMviziSTaH / dIrghakhaTikAhastaH / jAnAti zukrasya gatiM bhArgavasyAticAram / asmin rAzau nakSatre zukro gato gamiSyati gacchatIti / ato yadi ko'pi gaNayati kathayeti pratipAdayati, tadA gaNayatItyakSarArthaH / bhAvArthastvayam / dIrghazepho nagaramadhye bhrAmyati, zukrasya saptamadhAtorgatiM stambhanaM kartuM jAnAti / ataH kAraNAdyadi kAcana yAbhyati tadA yAbhayatu / zukrastambhanena tasyAH suratasukhaM pUrayAmItyarthaH // 497 // 498) [ jyotiSika mA vilambasva khaTikAM gRhItvA gaNaya mama tvaritam / aGgArake ( aGgarate ) pranaSTe zukrasya gatistathaiva / / ] jyotiSika mA vilambasva / mama gaNaya tvaritam / kiM kRtvA / khaTikA gahItvA / aGgArake bhaume, pakSe anggrte| pranaSTe / zukrasya matiH zukrAticArastathaivAste // 498 // For Private And Personal Use Only

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136 vajAlaggaM [ 499:51.3- . 499) asthi ghara cciya gaNao vicittakaraNehi niThuraM gaNai / na hu jANai sukkagaI teNAhaM tuha ghare pattA // 3 // 500 ) joisiya kIsa cukkasi vicittakaraNAi jANamANo vi / taha kaha vi kuNasu sigdhaM jaha sukaM nizcalaM hoi // 4 // 501) vivarIya raviMbe nakkhattANaM ca ThANagahiyANaM / na paDai jalassa biMdU suMdari cittaTThie suke // 5 // 499) [ asti gRha eva gaNako vicitrakaraNairniSThuraM gaNayati / na khalu jAnAti zukragati tenAhaM tava gRhe prAptA / / ] asti gRha eva gaNakaH / vicitrakaraNaiH, vicitrANi yAni karaNAni bavabAlavAdIni sapta, tairniSThuraM gaNayati / paraM na khalu jAnAti zukrasya gatiM zukrAticAraM, tenAhaM tatra gRhe prAptAsmIti / bhAvArthasvayam / asti gRhe eva gaNako vicitrakaraNairnAnA banvairniSThuraM gaNayati / paraM na khalu jAnAti zukrastambhanaM, tenAhaM tava gahe prAptAsmIti / tvaM tathA kurvIthA yathA zukro nizcalaH (zukraM nizcalaM ) syAditi // 499 // 1 500) [ jyautiSika kiM pramAdyati vicitrakaraNAni jAnAno'pi / tathA kuru kathamapi zIghraM yathA zukro ( zukraM ) nizcalo (nizcalaM) bhavati || ] jyotiSika kimiti bhramasi vicitrakaraNAni jAnAno'pi / tathA kathamapi kuru zIghraM yathA zuko nizcalo bhavati / pakSe zukraM saptamo dhAturvIryamiti / / 500 // 501 ) [ viparIte ra vibimbe (ratibimbe ) nakSatrANAM (nakhakSatAnAM ) ca syAnagRhItAnAm / na patati jalasya ( bIjasya ) binduH sundari citrAsthe (cittasthe ) zukre // ] viparIte ravibimbe pakSe ratibimbe | nakSatrANAM nakhakSatAnAM ca / na patati jalasya bindu:, he sundari, citrAsthe zukre bhArgave / pakSe jalasya bIjasya, cittasthe zukre vIrye // 501 // For Private And Personal Use Only

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- 505 : 51.9 ] joisiyavajjA 137 502) viulaM phalayaM thorA salAyayA' tuM pi gaNaya kusalo si / taha vina Ao luko sa ciya sunnahiyao si // 6 // 503) Dajjhau so joilio vicittakaraNAi jANamANo vi gaNiuM sayavAraM me uTTha dhUmo gaNaMtassa // 7 // 504) jai gaNasi puNo vi tumaM vicittakaraNehi gaNaya savisesaM / sukkakameNa' rahiyaM na hu laggaM sohaNaM hoi // 8 // 505) mottUNa karaNagaNiyaM aMgulimetteNa jai vi so gaNai / aNiuNo joisio kaDDUi nADIgayaM sukaM // 9 // (502) [ vipulaM pharka dIrghA zalAkA tvamapi gaNaka kuzalo'si / tathApi nAgataH zukraH satyameva zUnyahRdayo'si // ] vipulo vistIrNaH phalaka : ', thorA prauDhA zalAkA, tvamapi gaNaka kuzalo'si / tathApi nAgataH zukraH satyameva zUnyahRdayo'si / vistIrNa ratimandiraM, dIrghazca prajApatistvamapi kuzalo yamane pravINaH / tathApi yanna zukraM samAyAtaM na dravIbhUto'si tajjAne zUnyahRdayo'si // 502 // " 503 ) [ dahyatAM sa jyotiSiko vicitrakaraNAni jAnAno'pi / gaNayitvA zatavAraM mamotiSTati dhUmo gaNayataH // ] vicitrakaraNAni jAnAno'pi dAtAMsa jyotiSikaH / mama zatavAra gaNayitvA dhUma uttiSThati gaNayatastasyeti // 503 // 504 ) [ yadi gaNayasi punarapi tvaM vicitrakaraNairgaNaya savizeSam / zukrakrameNa rahitaM na khalu lagnaM zobhanaM bhavati // ] he gaNaka, yadi gaNayasi punastvaM vicitrakaraNaiH savizeSaM gaNaya / zukragamanena rahita na khalu lagnaM zobhanaM bhavati // 504 // > 505) [ muktvA karaNagaNitamaGgalinAtreNa yadyapi sa gaNayati / atiNi jyotiSikaH karSati nADIgata zukran // ] karaNagaNitaM mukyA, aMgulimAtreNa aMgulirekhAbhiryadi gaNayati, tadA atinipuNo jyotiSika AkarSati nADIgataM zukram // 505 / / 1G, I salAiyA, 2 G, I sugamaNa 3 I phalapaTakaH For Private And Personal Use Only

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138 vajjAlaggaM [506:51.10 506) bhaNio vi jai na kuppasi jaI na tuma hosi kuuddjoisio| tA kIsa tujjha jAyA annehi gaNAvara diyaha // 10 // 507) aMgArayaM na yANai na hu bujjhai htthcittsNcaarN| iya mAi kUDagaNao kaha jANai sukkasaMcAraM // 11 // 52. lehayavajjA [ lekhakapaddhatiH] 508) masi maliUNa na yANasi lehaNi gahiUNa mUDha khalio si|| osarasu kUDalehaya sulaliyapattaM viNAsihisi // 1 // 509) DhaliyA ya masI bhaggA ya lehaNI kharaDiyaM ca talavaTeM / dhiddhitti kUDalehaya aja vi lehattaNe taNhA // 2 // ____506) [bhaNito'pi yadi na kupyasi yadi na tvaM bhavasi kUTajyotiSikaH / tat kiM taba jAyAnyairgaNayati divasam / / ] bhaNito'pi. yadi na kupyasi, yadi tvaM na bhavasi kUTajyotiSikastataH kimiti tava. jAyAnyairgaNayati divasam / yadi tvaM sabhyagyadhuM jAnAsi, tadA kimityanyena yAbhayati / tasmAttvamakuzalaH // 506 / / ___507) [ aGgArakaM na jAnAti na khalu budhyati hastacitrAsaMcAram (hastacitrasaMcAram ) / iti mAtaH kUTagaNakaH kathaM jAnAti zukrasaMcAram // ] aGgArakaM bhauma, ( pakSe ) aGgarataM, na jAnAti, na khalu budhyati hastacitrAsaMcAram / hastacitrayozca saMcAraH kukkokapraNIto'tra boddhavyaH / granthagauravabhayAnna likhyate'tra / iti he mAtaH, ayaM kUTagaNakaH zukrasaMcAraM bhArgavasaMcAraM zukrastambhanaM kathaM jAnAti / / 507 // ___508) [ maSIM mardituM na jAnAsi lekhanI gRhItvA mUDha skhalito'si / apasara kUTalekhaka sulalitapatraM vinAzayiSyasi / / ] maSI madituM na jAnAsi lekhanI gRhItvA maDha skhalito'si ato'pasara kUTalekhaka, sulalitapatraM vinAzayiSyasi / kazcid yabdhum anipuNaH kayAcinnAyikayA evamucyate / / 508 / / ___509) [ skhalitA ca mapI bhagnA ca lekhanI bhagnaM ca tAlapatram ( talapaTTam ) / dhigadhigiti kUTalekhakAdyApi lekhakatve tRSNA / / ] DhalitA For Private And Personal Use Only

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-513 : 53.3 ] vijjavajA 510) piDulaM masibhAyaNayaM atthi masI vittharaM ca talavaDhe / amhArisANa kajje hayalehaya lehaNI bhaggA // 3 // 53. vijjavajjA [vaidyapaddhatiH ] 511) vijja na eso jarao na ya vAhI esa ko vi sNbhuuo| uvasamai saloNeNaM viDaMgajoyAmayaraseNaM // 1 // 512) saccaM jarae kusalo sarasuppannaM ya lakkhase vAhi / eyaM puNo vi aMgaM vija viDaMgehi pannattaM // 2 // 513) pukArayaM pauMjasu bAlAi rasubbhavAi vaahiie| ajjaM aNajja nillajja vijja pejAi na hu kajjaM // 3 // maSI, bhagnA lekhanI, kharaTitaM ca tAlapatram / dhig dhik kUTalekhaka, adyApi, lekhakatve tRSNA / anyacca, skhalitA maSI vIya, bhagnA lekhanI zephaH, kharaTitaM talapatraM zayyApracchAdanapaTam / dhig re kuTakAryakartaH, adyApi yabhane. tava tRSNA / / 509 / / 510) [ pRthulaM maSIbhAjanamasti maSI vistRtaM ca tAlapatram ( varAGgam ) / asmAdRzInAM kArye hatalekhaka lekhanI bhagnA / / ] he hatalekhaka, pRthulaM maSIbhAjanaM, maSI cAsti, vistIrNaM tAlapatram / asmAdRzInAM. kAyeM tava lekhanI bhagnA / likhyata ullikhyate bhagamanayeti lekhanI / / 510 / / 511) [ vaidya naiSa jvaro na ca vyAdhireSa ko'pi saMbhUtaH / upazAmyati salavaNena viDaGga ( viTAGga ) yogAmRtarasena // ] he vaidya naiSa jvaro, na ca ko'pi saMbhUto vyAdhiH / kiMtu ayaM jvaro viDaMgayoga evAmRtarasastenopazAmyati / kiMviziSTena tena / salavaNena / bhAvArthazvAyam / ayaM. salAvaNyaviTAGgayoga evAmRtarasastenopazAmyati // 511 / / 512) [ satyaM jvare kuzalaH svarasotpannaM ca lakSase vyAdhim / idai punarapyaGgaM vaidya viDaGgaiH prajJaptam // ] satyaM jvare kuzalaH sarasotpannaM ca. lakSase vyAdhim / idaM punaraGgaM vaidya viTAGgaiH prajJaptaM punarnatanIsaMjAtam // // 512 // ___513) [ pukkArayaM ( puMskArakaM ) prayukSva bAlAyA rasodbhavasya vyaadheH| adyAnArya nirlajja vaidya peyayA na khalu kAryam // ] adya anArtha For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 140 vajAlagaM [514 : 53.4 514 ) sAmA khAmA na sahei maddaNaM vijja kiM viyappeNaM / aggaMgulIha dijjau avaleho mAuliMgassa // 4 // 515) pukArapaNa vijaya nivviNNA tuha ya dIhasAseNa / mA vArijjau bAlA bhuMja anaM jahicchAra // 5 // 516 ) gahavaisuraNa bhaNiyaM auvvavijjattaNaM hayAseNaM jeNa pauMjai pukArayaM pipannattiyANaM pi // 6 // 517) vija 'tuhAgamaNa cicaya mukkA jaraeNa kiM na parimuNasi / tAniya majjha aMge saMpai seo samutpanno // 7 // nirlajja vaidya, bAlAyA rasodbhavAyA vyAdheH pukArayaM oSadhi vizeSaM prayu-va / kiMtu pijjAra peyayA na khalu kAryam // 513 / / 514 ) [ zyAmA kSAmA na sahate mardanaM vaidya kiM vikalpena / agrA - gulyA dIyatAmavaleo mAtuliMgasya ( mAtRliMgasya ) // ] zyAmA kSAmA na sahate mardanaM, vaidya kiM vikalpena, agrAGgulyA kriyatAmatraho mAtuliMgasya / aMgamardanaM na sahate / liMgasya aGgulyA avaleha : kriyatAm / / 514 / / 1 515) [ pukArayeNa vaidya nirviNNA tatra ca dIrghazvAsena / mA vAryatAM bAla muktAnnaM (anyaM ) yatheccham || ] pukAraraNa vaidya nirviNNA tava dIrghazvAsena / mA vAryatAM bAlA, bhutAmannaM yadRcchayA / pakSe anyaM viTam / / 515 // 516 ) [ gRhapatisutena bhaNitamapUrvavaidyakaM hatAzena / yena prayuGkte pukkArayaM ( pUtkAraratam ) api prajJaptikAnAmapi // 516 || ] gRhapatisutena apUrvavaidyakaM bhaNitamasti hatAzena / yena prayuGkte prakArayaM pannattiyANaM vi / pakSe putkArarataM' prAptAnAmapi / (517) [ vaidya tavAgamana eva muktA jyareNa kiM na jAnAsi / t pazya mamAGge saMprati svedaH samutpannaH || ] he vaidya tatrAgamana evAhaM muktA jvareNa kiM na jAnAsi / tataH pazya madaGge saMprati svedaH samutpannaH / jvaro yadA muJcati, tadA svedo bhavati / pakSe, tvadAgamanajanmA prasvedaH samulalA - sAdhunA // 517 // 1 G phUtkAraratam For Private And Personal Use Only

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-521 : 53.11] vijjavajjA 518) vijaya annaM vAraM maha jarao sayarapaNa pnntto| jai taM' necchasi dAuM tAki chAsI vi mA hou // 8 // 519) bAlaM jarAvilaMgi kalamaharapalAviNiM niyNtss| vijassa sUsuo sUsuo vi sahasatti pnnho||9|| 520) mottUNa bAlataMtaM taha ya vasIkaraNamaMtataMtehi / siddhatthehi mahammai taruNI taruNeNa vijjeNa // 10 // 521) annaM na ruJcai cciya majjha piyAsAi pUriyaM hiyayaM / nehasurayalayaMge tuha surayaM vijja paDihAi / / 11 // wwwwwwwwwwwwwwwm 518) [ vaidyAnyaM vAraM mama jvaraH zatarayeNa ( zataratena ) prajJaptaH / yadi tat necchasi dAtuM tat kiM takramapi ( SaDazItirapi) mA bhavatu // 1 vaidya anyaM vAraM mama sayaraeNa auSadhena prajJaptaH ( jvaraH ) / yadi tannecchasi dAtuM, tat kiM chAsI takramapi mA bhvtu| pakSe, zatasya ratam / chAsI vi SaDazItirapi mA bhUt // 518 // 511) [ bAlA jvarAvilAGgI kalamadhurAlApinI pazyataH / vaidyasya suzrutaH suzruto'pi sahasA pranaSTaH || ] vaidyasya suzruto'pi suzruto vaidyakasaMhitA pranaSTo vissmaar| katham sahasatti jhaTiti / kiMviziSTasya vaidyasya / bAlAM jvarAvilAGgI kalamadhurapralApinIM pazyataH / etAM bAlAm evaMvidharogarugNAM kathamupacariSyAmIti vaidyasya paNDitasyApi cintA samudapAdi / bAlAM jvarAvilAGgI pazyataH suzruto naSTaH // 519 // 520) [ muktvA bAlatantraM tathA ca vazIkaraNamantratantraiH / siddhArthaiH prahaNyate taruNI taruNena vaidyena // ] muktvA bAlatantraM, tathA vazIkaraNamantratantraiH, siddhArthaiH mahammai taruNI taruNena vaiyena / / 520 // ____521) [ annaM ( anyat / na rocata eva, mama pipAsayA ( priyAzayA ) pUritaM hRdayam / snehasuratArdAGge tava surataM vaidya pratibhAti / / ] annam anyacca na rocata eva / mama pipAsayA priyAzayA pUritaM hRdayam / snehasuratAGgei tava surataM vaidya pratibhAti // 521 / / 1 G tuM (tvam) For Private And Personal Use Only

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42 vajjAlaggaM 54. dhammiyavajjA [ dhArmikapaddhatiH ] 522) jo dhammio na pAvai kurayaM maMdArayaM ca muggarayaM / so gAhiyakaraMDo cci katto ghuttIrayaM' lahai // 1 // 523) dhuttIraeNa dhammiya jai icchasi liMgapUraNaM kAuM / tA ejjasu majjha 'parohaDammi sUrammi atthamie // 2 // 524 ) dhuttIrayassa kajje gahirANi parohaDAi vaccaMto / dhammiya suraMgakAo kurayANa vi navari cukihisi // 3 // Acharya Shri Kailassagarsuri Gyanmandir [522 : 54.1 522) [ yo dhArmiko na prApnoti kurabakaM ( kurataM ) mandArakaM (mandAra) ca mudgarakam ( mugdhAratam ) / sa gRhItakaraNDa eva ( gRhItakarANDaka eva ) kuto dhattUrakaM ( ghUrtArataM ) ] labhate || yo dhArmiko na prAmoti kurabakaM mandArakaM, muggarakaM, sa gRhItakaraNDa eva kuto dhattarakaM labhate / anyacca / ( yaH ) kurataM, mandArataM, mugdhArataM na prApnoti sa gRhItakaraNDa' eva kuto dhUrtArataM labhate / / 522 // 523)[ dhattUrekaNa ( dhUrtAratena) dhArmika yadIcchasi liGgapUraNaM kartum / tata Agaccha mama gRhapazcAdbhAge sUrye'stamite / / ] he dhArmika, dhattarakeNa yadIcchasi liGgasyezvarasya pUraNaM kartuM tata Agaccha mama gRhapazcAdbhAge sUrye'stamite / anyacca / dhUrtAratena he dhArmika liGgapUraNaM prajApatipUraNaM kartuM ( yadIcchasi ), tadA mama gRhamAgatya pazcAt sUrye'stamite suratasukhamanubhUyAH || 523 // 524) [ dhattUrakasya ( dhUrtAratasya ) kArye gabhIrAn gRhapazcAdbhAgAn vrajan / dhArmika suraGgakAt kurabakebhyo'pi ( kuratebhyo'pi ) kevalaM bhraMziyasi // ] dhatUrakasya kArye gabhIrANi parohaDANi ( paragRhapazvAdbhAgAn ) vrajan dhArmika suraMgAkArye kuravakANyapi cukkihisi na prApsyasi / dhUrta - ratasya nimittaM gaMbhIrAn gRhapazcAdbhAgAn vrajan suratakArye kuratAnyapi na prApsyasi / / 524 // For Private And Personal Use Only G has 1 Here and in the following gathas of this section, dhattUrayaM dhattUraeNa, dhattUrayassa, dhattUrayANa, dhattUrayAha, dhattUra ehiM Only in 526 and 529, G reads dhuttIraesu and dhuttIrya respectively. subsequent gathas I reads purohaDa for parohaDa 2 Here and in 3G gRhItaka rASTa

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. -528 : 54.7 ] dhammiyavajjA 525) dhuttIrayANa kajjeNa dhammio paraparohaDe bhamai / annehi viluppaMtaM niyayArAmaM na lakkhei // 4 // 526) ghettUNa karaMDaM bhamai vAvaDo paraparohaDe nUNaM / dhuttIraesu ratto eka pi na mellae dhammI // 5 // 527) sulahAi parohaDasaMThiyAi dhuttIrayANi mottUNaM / kurayANa kae raNaM pecchaha kaha dhammio bhamai // 6 // 528) kaMcIraehi kaNavIraehi dhuttIraehi bhupaah| jai icchasi deharayaM dhammiya tA maha ghare ejja // 7 // 525) [ dhattarakANAM (dhUrtAratAnAM ) kAryeNa dhArmiko paragRhapazcAdbhAgAn bhramati / anyavilupyamAnaM nijArAmaM na lakSayati / / ] dhattarakANAM kArye dhArmiko bhramati parohaDazatAni / anyaivilupyamAnaM nijArAmaM na lakSayati / dhUrtAratAnAM kRte parohaDazatAni paribhramati / Atmana ArAmam Atmano jAyAm anyena ramyamANAM na lakSayati / / 525 // ____526) [ gRhItvA karaNDaM bhrAmyati vyApRtaH paragRhapazcAdbhAgAn nUnam / dhattarakeSu ( dhUrtArateSu ) rakta ekamapi ( ekAmapi ) na muJcati dharmI // ] gRhItvA karaNDaM bhrAmyati vyApRtaH paraparohaDAnanam / dhattarakeSu rakta ekamapi na tyajati dharmI / (dhUrtArateSu rakta ekAmapi na tyajati dharmI / ) pakSe gRhItakarANDaH / / 526 // 527) [ sulabhAn gRhapazcAdbhAgasaMsthitAn dhattarakAn (dhUritAni ) muktvA / kurabakANAM ( kuratAnAM ) kRte'raNyaM prekSacaM kathaM dhArmiko bhrmti||] sulabhAni parohaDasaMsthitAni dhattarakapuSpANi muktvA, kurabakANAM nimittaM pazyata kathaM dhArmiko bhramati / dhUrtAratAni sulabhAni / kuratakRte / / 527 // 528) [ kaMcIrakaiH ( kAJcIrataiH ) karavIrakaiH ( kanyArataiH ) dhattUrakaiH (dhUrtArataiH ) bahubhiH / yadIcchasi devagRhaM ( deharataM ) dhArmika tanmama gRha AgaccheH / / ] he dhArmika, karavIrakairdhattarakairbahubhiryadi ced devagRhamicchasi, tato mama gaha Agaccha / / kaiH / kAMcanArakusumaiH, punarbahubhiH kaNavIrakusumaiH, punarapi bahubhirdhattarakusumaiH / pakSAntare / kAJcIrataiH For Private And Personal Use Only

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144 vajAlaggaM [529:5454 530) 529) maMdArayaM vivajjai kurayaM pariharai cayai bhaMgarayaM / dhuttIrayamalahaMto gahiyakaraMDo gaNo bhamai // 8 // viyasiyamuhAi vaNNujjalAi myrNdpaayddillaaii| dhuttIrayAi dhammiya puNNehi viNA na labbhaMti // 9 // 531) ekkeNa vi jaha dhuttIraeNa liMgassa uvari laggeNa / maMdArayANa dhammiya koDIi na taM suhaM hoi // 10 // 532) sisirmyrNdpjjhrnnpurpsrNtprimlulaaii| kaNavIrayAi geNhasu dhammiya sabbhAvarattAI // 11 // kanyAratairitairbahubhideharataM kartuM yadIcchasi tadA mama gRhamAgaccheriti svairiNIvAkyam / / 528 / / 529) [ mandArakaM ( mandArataM ) vivarjayati, kurabakaM ( kurataM ) pariharati, tyajati bhRGgArakaM ( maMgaratam ) / dhatturakaM ( dhartAratam ) alabhamAno gRhItakaraNDo ( gRhItakarANDo ) gaNo bhramati // ] mandArakaM vivarjayati, kuravakaM pariharati, bhRGgarakaM bhaGgarAjaM tyajati / dhattarakamalabhamAno gahItakaraNDako gaNo dhArmikapeTakaH paribhramati / pakSe / mandArataM, kurataM, bhaMgarataM dhartAratam / gRhItaM karAbhyAmaNDakaM muSko yena sa karagRhItasAdhanaH / / 529 // 530) [ vikasitamukhAni varNojjvalAni makarandaprakaTAni / dhattarakANi ( dhUrtAratAni ) dhArmika puNyairvinA na labhyante / / ] dhattarakakusumAni puNyairvinA na labhyante / kIzi / vikasitamukhAni puSpitAni, varNojjvalAni, makarandaprasiddhAni / atha ca dhartAratAni hasitamukhAni, varNena zarIrakAntyojjvalAni, makarandaprakaTAni / / 530 // 531) [ ekenApi yathA dhattarakeNa (dhUrtAratena ) liGgasyopari lagnena / mandArakANAM ( mandAratAnAM ) dhArmika koTyA na tatsukhaM bhavati / / / he dhArmika he devapUjaka, ekenApi dhattarakapuSpeNa liGgasyopari lagnena yathA sukhaM bhavati tathA mandArANAmapi koTyA sukhaM na bhavati / anyacca / ekencha For Private And Personal Use Only

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--535 : 55.3 ] jatiyavajjA __55. jaMtiyavajjA [ yAntrikapaddhatiH] 533) jaMtiya gulaM vimaggasi na ya me icchAi vAhase jaMtaM / arasanna kiM na yANasi na raseNa viNA gulaM hoi // 1 // 534) viyaDA vi jaMtavAyA mauo nAlo rasAulo ucch| laTThI vi' suppamANA kiM jaMtiya UNayaM vahasi // 2 // 535) saddAlayaM sarUvaM vitthipaNaM vararasaM sumaddasahaM / jaM erisayaM jaMtaM tattha suhaM jaMtio lahai // 3 // dhUrtAratena vidagdhAliGganena liGgalagnena sAdhanaspRSTena yat sukhaM bhavati, tanmandAratena mugdhAnAM suratena kutaH / api tu na kvApi / / 531 / / 532) [ ziziramakarandaprakSaraNapracuraprasaratparimalayuktAni | karavIrANi ( kanyakAratAni ) gahANa dhArmika svabhAvaraktAni (sdbhaavrktaani)||] he dhArmika, ziziramakarandaprakSaraNapracuraprasarasparimalayuktAni karavIrANi gahANa svabhAvaraktAni prakRtyA raktAni / sAttvikabhAvabhAvitaprasravadravatpAnIyAni kanyakAratAni sadbhAvAnuraktAni gRhANAmUni / / 532 // 533) [ yAntrika guDaM vimArgayase na ca mamecchayA vahasi yantram / arasajJa kiM na jAnAsi na rasena vinA guDo bhavati / / ] he yAntrika / yantreNa carati yAntrikaH / gulaM madhuratAmicchasi, mamecchayA yantraM na vahasi / ataH kAraNAd he arasajJa, kiM na jAnAsi rasena vinA gulaM na bhavati / anyacca / he maithunakartaH, dravIkaraNaM tvaM vAJchasi / mamecchayA yantraM na vahasi / arasajJa kiM tvaM na jAnAsi zobhanamaithunena vinA gulaM madhuratvaM vicitradravatvaM' kuto bhavati / api tu na syAt / / 533 / / / 534) [ vikaTA api yantrapAdA mRduko nAlo rasAkula ikSuH / yaSTirapi supramANA kiM yAntrikonakaM vahasi // ] vikaTA yantrapAdA, mRduko nAlo, rasAkula ikSuH / yaSTirapi supramANA, ato he yAntrika, kim UnaM vahasi / / 534 // 535) [zabdAlayaM sarUpaM vistIrNa vararasaM sumardasaham / yad IdRza yantraM tatra sukhaM yAMntriko labhate // 535 / / ] 1 G ya, 2G jai, 3 cittadravatvam vala 10 For Private And Personal Use Only

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vajjAlaggaM 1536: 55 *536) taha jatieNa jaMtaM akaMtaM nehaNinbhararaseNa / jaha paDhamaM ciya kuMDI bhariyA ekeNa ghAeNa // 4 // 537) taM jaMtaM sA kuMDI so uccha bhlpttlcchaao| pIlAvaya tujjha guNo ajja vi UNo raso jaao||5|| 56. musalavajjA [musalapaddhatiH] 538) caMdaNavaliyaM diDhakaMcibaMdhaNaM dIharaM suparimANaM / hoi ghare sAhINaM musalaM dhannANa mahilANaM // 1 // 539) thoragaruyAi 'suMdarakaMcIjuttAi hu~ti niygehe| dhannANa mahiliyANaM ukkhalasarisAi musalAI // 2 // 536) [ tathA yAntrikeNa yantramAkrAntaM sneha nirbhararasena / yathA prathamameva kuNDI bhRtaikena ghAtena / ] tathA yAntrikeNa yantramAkrAntaM sneha nirbhararasena, yathA prathamameva ekenaiva ghAtena kuNDI bhRtA / / 536 / / 537) [ tadyantraM sA kuNDI sa ikSurbahalapatralacchAyaH / pIDaka taka guNo'dyApyUno raso jAtaH // ] tadyantraM lokottaraM yantraM, sA kuNDI, sa. ikSurbahalapatralacchAyaH / he yAntrika tava guNo'yaM yad adyApyUno raso jAtaH / / 537 / / 538) [ candanavalitaM dRDhakAJcIbandhanaM dIrgha suparimANam / bhavati gRhe svAdhInaM musalaM dhanyAnAM mahilAnAm // ] dhanyAnAM strINAM gRhe svAdhIna musalaM bhavati / kva / ghe| kiMki viziSTam / candanavalitaM, dRDhakAJcIbandhanaM, dIrgha suparimANam // 538 / / / 539) [ sthUladIrghANi sundarakAJcIyuktAni bhavanti nijagehe / dhanyAnAM mahilAnAmukhalasadRzAni musalAni // ] dhanyAnAM mahilAnAm udUkhalasadRzAni musalAni bhavanti / kiMviziSTAni / sthUladIrghANi sundarakAJcIyuktAni lohamayakaTakayuktAni / ka / nijagehe || 539 / / 1 G, I, Laber suMdari ( Vocative Singular ) For Private And Personal Use Only

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- 543 : 57. 1 ] bAlAsaMvaraNavajjA 140 540) muhabhAriyAi suTTU vi suru vi kaMcIi diDhanibaddhAI / anApi hu juNNukkhalammi bhajjaMti musalAI // 3 // 541 ) bhamio ciraM aseso gAmo mai sahiyao sayaM vAraM / gehukkhalaparimANeNa mAmi musalaM ciya na dihaM // 4 // 542 ) bhaddamuhamaMDaNaM ciya darapihulaM taha ya kaMcisohilaM / annesi piya' musalaM paDichaMdaM teNa vaccAmo // 5 // 57. bAlAsaMvaraNavajA [ bAlAsaMvaraNapaddhatiH ] 543 ) jassa tumaM aNurattA so tujjha ya maMdahaNehao putti / na hu dijjai tAlI doharacchi ekkeNa hattheNa // 1 // 540) [ mukhabhArakANi supi suSTupi kAJcyA dRDhanibaddhAni / anyAbhirapi khalu jIrNodUkhale bhajyante musalAni / / ] mukhagurUNi, suSThupi kAJcyA dRDhabaddhAni anyAbhirapi jIrNodUkhale bhajyante musalAni // 540 // , 541 ) [ bhrAntazviramazeSo grAmo mayA sakhyaH zatavAram / gehodUkhalaparimANena sakhyo musalameva na dRSTam / / ] he sakhyaH, azeSo grAmo mayA ciraM bhrAntaH / katham / zataM vArAn / he mAmi gehodUkhalayogyaM musalaM na dRSTam / ayaM bhAvaH / sarvamapi grAmaM bhrAntAsmi / param AtmabhagayogyaM kasyApi sAdhanaM na dRSTamiti // 541 // 542 ) [ bhadramukha maNDanamevepatpRthulaM tathA ca kAJcIzobhitam / anyeSAmapi musalaM praticchandaM tena vrajAmaH / / ] ahaM ( ? vayaM ) tena vrajAma: / anyeSAmeva musalaM praticchandaM mahe nAsti / kiM viziSTam / bhadramukhamaNDanam / dara ISatpRthulam / tathA ca kaJcIzobhitam / / 542 / / 543) [ yasya tvamanuraktA sa tatra ca mandasnehaH putri / na khalu dIyate tAlikA dIrghAkSyekena hastena / / ] yasya tvamanuraktA sa tvayi he putri mandasnehaH, na khalu dIyate tAlikA dIrghAkSyekena hastena // 543 // 1 I ciya For Private And Personal Use Only

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148 vajAlagaM [544: 57.2 544 ) jattha gao tattha gao sAmali sIho na juppai halammi / sappurilo vi taha cicaya puMsasu nayaNAi mA ruNNaM // 2 // 545) taiyA vArijjaMtI piyAsi paI ullirIhi acchIhi / ehi virahAtthaM puNo vahaMtI kilAmihisi // 3 // 546) mA ruvasu putti cheyANa aggara khijjihiMti nayaNAI / na hu khijai tANa maNaM sellaM miva salilapUreNaM // 4 // 547 ) dANaM na deti bahulaM nehaM darisaMti neya rajjati / gaNhaMti na deti maNaM putti ccheyA durArAhA // 5 // | 544 ) [ yatra gatastatra gataH zyAmale siMho na yujyate hale / satpuruSo'pi tathaiva proJcha nayane mA ruditam || ] zyAmale yatra gatastatra gataH siMha: ' / kim / hale na yujyate / satpuruSo'pi tathaiva / ata eva nayane proJcha | mA rudyatAm / kAcana khaNDitA mAnamavalambya yAvat sthitA, tAvadAgatya bhartrAnunItApi mAnaM na tatyAja / tataH so'pi mAnaM jagRhe / evaMvidhe vyatikare kAma ( ? kopa ) paravazo yAvanna patirmAnaM tyajati tAvadrodituM pravRttA satI sakhyocyata etAvaditi // 544 // 545) [ tadA vAryamANA pibasi patimArdrAbhyAmakSibhyAm / idAnIM virahAvasthA punarvahantI miSyasi // ] tadA vAryamANApi tvaM patiM ullirIhi rodanArdrAbhyAmakSibhyAM pibasi pazyasIti yAvat / idAnIM virahAvasthAM punarvahamAnA miSyasi / / 545 // 546) [ mA rudihi putri cchekAnAmagre khetsthete nayane / na khalu khidyate ( kSIyate) teSAM manaH zaila iva salilapUreNa // ] mA rodI: putri cchekAnAmagre', yato nayane tava rodanena khetsyete / na khalu teSAM manaH khetsyate kSIyate, zaila iva parvato yathA salilapUreNa / tvadvodanena teSAM chekAnAM mano na dUyate / pratyuta kRtakarodanena mAM pratArayatyeSeti manyante // 546 // 547 ) [ dAnaM na dadati bahulaM snehaM darzayanti naiva rajyante / gRhNanti na dadati manaH putri cchekA durArAdhAH / / ] he putra cchekA durA 1 G, I, Laber piyahi 2 G, I siMha: kiM hale yujyate / 3 G, I agrataH which presupposes the reading agao. For Private And Personal Use Only

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- 551 : 57.9 ] bAlAsaMvaraNavajA virajjati' / 548 ) rajjaMti' neya kassa vi rattA pasayacchi na hu diryarakara va cheyA adiTThadosA vi rajjati // 6 // 549) rajjAvati' na rajahi" haraMti hiyayaM na deti niyahiyayaM / cheyA bhuyaMgasarisA DasiUNa paraMmuddA hoMti // 7 // 550) rajjAvati' na rajjahiM deti asokkhaM na dukkhiyA huMti / asuyaviNaya ti ehi dukkhArAhA jae cheyA // 8 // 551) rate rattA kasaNammi kasaNayA dhavalayammi taha dhavalA / phalihamaNi vva challA huMti jaNe putti saMpUNNA // 9 // Acharya Shri Kailassagarsuri Gyanmandir rAdhyAH / athavA duHkhenAruhyante durArohAH / kathaM tadeva darzayati / dAnaM na dadati, bahulaM snehaM darzayanti naiva rajyante, pareSAM mano gRhanti, na tvAtmano dadati / ata eva durArAdhyAH / / 547 // 149 548 ) [ rajyante naiva kasminnapi raktAH prasRtAkSi na khalu virajyante / dinakarakarA ita chekA adRSTadoSA api rajyante // ] rajyante naiva kasminnapi, he prasRtAkSi' naiva raktAH santo virajyante / dinakarakarA ika cchekA dRSTadoSA virajyante / dinakara kiraNapakSe, dRSTA doSA rAtriyaiste / / 548 / / 549) [ raJjayanti na rajyante haranti hRdayaM na dadati nijahRdayam / chekA bhujaGgasadRzA daSTvA parAGmukhA bhavanti // 549 // ] 550) [ raJjayanti na rajyante dadatyasaukhyaM na duHkhitA bhavanti / azrutavinayA itIdAnIM duHkhArAdhyA jagati cchekAH // ] raJjayanti na rajyante, dadatyasaukhyaM na duHkhitA bhavanti / amuNemi jANa iNhi ( ? ) yeSAmidAnIM duHkhArAdhyA jagati cchekAH // 550 // " 1 G, I, Laber racvaMti, viraccaMti, viraccaiti 2 I raccAvaiti 3 I raccAha 4 I prasRtyakSi 551 ) [ rakte raktAH kRSNe kRSNA dhavale tathA dhavalAH / sphaTikamaNiriva chekA bhavanti jane putri saMpUrNAH // ] he putra cchekAH saMpUrNAH sphaTikamaNiriva bhavanti / kathaM tadeva darzayati / rakte'nuraktajane raktAH, For Private And Personal Use Only

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150 vajjAlaggaM [552:58.158. kuTTiNIsikkhAvajA [kuTTinIzikSApaddhatiH] 552) darahasiyakaDakkhaNirikkhaNAi siNgaarkmmmsinnaaii| eyAi puNo sikkhasu niruvamasohaggadaiyAI // 1 // 553) maggaMtI mUliyamUliyAi mA bhamasu gharaharaM putti / chaMdANuvattaNaM piyayamassa eyaM vasIkaraNaM // 2 // 554) bhUsaNapasAhaNADaMbarehi mA khivasu putti appANaM / raMjijjai jeNa jaNo anna cciya te alaMkArA // 3 // 555) annAsatte vipie ahiyayaraM AyaraM kunnijjaalu| uddhacchi veyaNAi vi narmati cariyAi vi guNehiM // 4 // rammmmmmmmmmmmmmmmm kRSNe duSTahRdaye kRSNAH, dhavale zuddhahRdaye dhavalAH / maNirapyevaMvidho bhavati // 551 / / 552) [ ISaddha sitakaTAkSanirIkSaNAni zRGgArakarmamasRNAni / etAni puna: zikSasva nirupamasaubhAgyadAyakAni // ] he putri, ISaddhasitakaTAkSanirIkSaNAni zRGgArakarmamasRNAni, etAni punaH zikSasva nirupamasaubhAgyadAyakAni / / 552 / / 5.3) [ mArgayamANA malikA mUlikA mA bhrama gahagahaM putri / chandAnuvartanaM priyatamasyaitadazIkaraNam / / ] mArgayamANA malikA oSadhIH, mama bhartA kathaM vazyo bhavatIti, gRhaM gRhaM mA bhrAmya he putri / chandAnuvartanaM priyatamasyaitadvazIkaraNam / chandAnuvartanam ---" idaM kRSNaM kRSNaM priyatama nanu zvetamathavA, gamiSyAmo yAmo, bhavatu gamanenAtha bhavatu " ityAdi vartanam / / 553 // 554) [ bhUSaNaprasAdhanADambarairmA kSipa putryAtmAnam / rajjyate yena jano'nya eva te'laGkArAH // ] bhUSaNaprasAdhanADambaraisa kSapayAtmAnam / rajyate yena jano'nya eva te'laGkArAH / / 554 / / 555) [ anyAsakte'pi priye'dhikataramAdaraM kurvIthAH / UrdhvAkSi vedanA api namanti caritA api guNaiH // ] anyAsakte priye'dhikataramAdaraM kurvIthAH / UrvAkSi he prasRtAkSi....duHkhamapi caritraguNai manazIlA bhavanti / / 555 // 1G, I khabasu For Private And Personal Use Only

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- 559 : 58.8 ] kuTTiNIsikkhAvajjA 556) na viNA sambhAveNaM gheppai paramatthajANao loo / ko juNNamaMjaraM kaMjiraNa veyAriDaM tarai // 5 // 557) jeNa viNA na valijjai' aNuNijjai so kayAvarAho vi / patta vinayaradA bhaNa kassa na vallaho aggI // 6 // 553) agvo jANAmi ahaM tumha pasAeNa cADuyasayAI / ekaM navari na jANe niNNehe' ramaNapajjharaNaM // 7 // 559 ) tava citraya DhalahalayA jAva cciya nehapUriyasarIrA / siddhatthA uNa cheyA nehavihUNA khalIhuti // 8 // Acharya Shri Kailassagarsuri Gyanmandir (556) [na binA sadbhAvena gRhyate paramArthajJo lokaH / ko jIrNamAjaraM kAMjina vikArayituM zaknoti / / ] he putra, paramArthaM jAnAno loko vinA sadbhAvena na gRhyate / kathamevaM jJAyata ityAha / ko jIrNamAjIraM vRddhautuM kAjikena pratArayituM zaknoti / / 556 // 151 (557) [ yena vinA na sthIyate'nunIyate sa kRtAparAdho'pi / prApi nagaradA bhaNa kasya na vallabho'gniH / / ] yena vinA na sthIyate, anunIyate sa kRtAparAdho'pi amumarthamarthAntareNa draDhayati / prApte nagaradAhe tathApi bhaNa kasya na vallabho'gniH / kRtanagaradAgho'pi pAcanArthaM sarvakAryArthaM punaravalokyate ( agniH ) tathA vihitAparAdho'pi preyAn iti / / 557 // 1 558 ) [ aho jAnAmyahaM tatra prasAdena cATukazatAni / ekaM kevalaM na jAne niHsnehe ramaNaprakSaraNam || ] aho jAnAmyahaM yuSmatprasAdena cATuzatAni / ekaM kevalaM na jAne niHsnehe' priye drAvaNam // 558 // 1 B vivijjai ( 1 jivijjai = jIvijjai ) 21 ninne 31 niHsneha priyadrAvaNam 559 ) [ tAvadeva mRdukA yAvadeva snehapUritazarIrA: / siddhArthAH punazchekAH snehavihInAH khalIbhavanti / / ] tAvadeva DhalahalA mRdukA yAvadeva snehapUritazarIrA: / siddhArthAH sarSapAH punaH siddhArthAH kRtakRtyAzca sneha vihInAH khalIbhavanti / sarSapAzca tailaM vinA khalIbhavanti piNyAkaM bhavantItyaryaH H / / 559 / / For Private And Personal Use Only

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152 pajjAlaggaM [560 59.151. vesAvajjA [vezyApaddhatiH] 550) ahiNi vva kuDilagamaNA rorahare dIvaya vva ninnehaa| sukai vva atthaluddhA vesaM ThUNa vaMdAmi // 1 // 561) vaNNA muharasiyA nehavihUNA vi lamgae kaMThaM / pacchA karai viyAraM balahaTTayasArisA vesA // 2 // sahai salohA ghaNaghAyatADaNaM taha ya bANasaMbaMdhaM / kuMThi bva paurakuDilA vesA muTThIha saMvahai // 3 // 552) sahai salAha ____560) [ ahiriva kuTilagamanA daridragRhe dIpaka iva niHsnehA / sukavirivAryalubdhA vezyAM dRSTvA vande // ] vezyAM dRSTA bande namaskaromi dUrata eva / yataH kIdRzI sA / ahinI sarpiNI tadvat kuTilagamanA vakragamanazIlA vakragatiH / tathA roragRhe daridrAlaye dIpaka iva ni:snehA / daridragRhadIpa: prAyeNa tailarahito bhavati / tadvat niHsnehA premavarjitA / tathA arthalubdhA sukavirikha / yathA sukavirartho'bhidheyastatra lubdhaH // 560 // 561) [ varNADhyA mukharasikA sneha vihInApi lagati kaNTham / pazcAt karoti vikAra caNakaroTikAsadRkSA vezyA // ] vezyA balaha TaTuyasArisA caNakaroTikAsadRkSA / ubhayoH zleSamAha / varNADhyA pItacchavitvAt , muharasiyA mukhe rasikA, " Agaccha prANanAtha mAM dAsIM kimiti dRzApi na saMbhAvayasi " iti / pakSe mukhara sikA, bhakSyamANA svAdurbhavati / sneha vihInApi lagati kaNTham / kRtrimapremaprakaTanA kaNThe lagati / caNakapUpalikAphi sneha vihInA tailAdirahitA kaNThe tAluni lagati, atirUkSatvAttasyAH / pazcAt karoti vikAra, nirdavyaM puruSaM kRtvA vikAraM kurvanti vezyAH, niSkAsayantItyarthaH / roTikApakSe pazcAdvikAram udarAmAnAjIrNAtisArAdikaM. karoti / / 561 // 562) [ sahate salomA ( salohA ) ghanaghAtatADanaM tathA ca bANasaMbandham / saMdaM zikeva pracurakuTilA vezyA muSTayA saMvahati // ] vezyA 1 G, I add : tadvadiyamapi arthe dravye lubdhA / For Private And Personal Use Only

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153. -565 : 59.4] vesAvajjA 563) jAo piyaM piyaM pai eka vijjhAi taM ciya palitaM / hoi avaraDio cciya vesAsattho tiNaggi bva // 4 // 564) nimmalapavittahArA bahulohA pulaieNa aMgeNa / khaggalaya vva vesA koseNa viNA na saMvahai // 5 // 565) dhaNasaMcayA' sugujjhA nibaddhalohA bhuyNgmhnnijjaa| maMjUsiya va vesA ThANaM ciya lohavittassa // 6 // ........... muSTayA saMvaha ti / kiMviziSTA / salohA salobhA / ghanaghAtatADanaM sahate / ata eva kuMThi va saMdaM zikeva pracurakuTilA muSTayA saMvahati // 562 // 563) [ yAtaH priyaM priyaM prati eka nirvApayati tameva pradIptam / bhavatyapara sthita eva vezyAsArthastRNAgniriva / / ] vezyAsArthastRNAgniriva bhavati / jAo piyaM piya pai / eka vidhyAti, taM vi apalitaM tadapi aprajvalitam apara sthito'pi tRNAgniriva / yathA tRNAgnirekaM vidhyAti pradIptaM sat , aprajvalite aparasmin sthito bhavati prajvalitatvAt // 563 // 564) [ nirmalapavitrahArA ( dhArA ) bahulobhA ( lohA ) pulakitenAGgena / khagalatikeva vezyA kozena vinA na saMvahati // ] khagalateva vezyA kozena bhANDAgAreNa, dravyeNeti yAvat / pakSe koza: pratyAkAraH / tena vinA na saMvahati, na vazIbhavati / kiMviziSTA / nirmalapavitrahArA bahulobhA pulakitanAGgena / khaDgayaSTirapi kIdRk / nirmalapavitradhArA, bahulohA pracurAyaskA, pulakitena saMjAtaromAJcenAGgena / paradravyaM dRSTotkaNTakitazarIrA // 564 // 565) [ dhanasaMcayA suguhyA nibaddhalobhA ( nibaddhalohA ) bhujaMgamahanIyA / maMjUSiketra vezyA sthAnameva lobhavittasya ( loha vittasya ) // ] vezyA maMjUSikeva / kiMviziSTA / dhanasaMcayA / pakSe dhanasaMcayo yasyAm / nibaddhalohA nibaddhalobhA / pakSe, prAkRte pUrva nipAtaH, loha nibaddhA / bhujaMga.. 1G, I ghaNasaMcayA, 2 G aprajvalitaM prajvalati, aparasmin sthito bhavati / 3G, I dhnsNcyaa| pakSe dhanaH saMcayo yasyAm / For Private And Personal Use Only

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pajjAlaggaM [566: 59. 566) na gaNei rUvavaMtaM na kulINaM neya rUvasaMpanna / vesA vANarisarisA jattha phalaM tattha saMkamai // 7 // 567) annannarAyarasiyaM AsannapaoharaM guNavihUNaM / uDUM sahAvavaMkaM vesAhiyayaM suradhaNu bva // 8 // kavaDeNa ramaMti jaNaM piyaM payaMpaMti atthaloheNa / tANa namo vesANaM appA vi na vallaho jANa // 9 // 562) kulalaMchaNaM akittI attharasa khao asiilsNvaaso| gaMtuM ciya vesaharaM na jujjae paMDiyajaNassa // 10 // mahanIyA vinggsevniiyaa| pakSe, bhujaMgairmahanIyA / lobha eva vittaM, lobhadravyasya sthAnam / pakSe, loha'meva vittaM, tasya sthAnameva // 565 // 566) [na gaNayati rUpavantaM na kulInaM naiva rUpasaMpannam / vezyA cAnarIsadRzI yatra phalaM tatra saMkrAmati // vezyA vAnarIsadRkSA yatraiva phalaM tatraiva saMkrAmati | katham / na gaNayati rUpavantam , arUpaM vA, na kulInaM naiva rUpasaMpannam / / 566 / / 567) [ anyAnyarAgarasikamAsannapayodharaM guNavihInam / stabdhaM svabhAvavakraM vezyAhRdayaM suradhanurikha // ] vezyAhRdayaM suradhanurivendracApa mitra / adhunA zleSaH / kiMviziSTam / anyasminnanyasminyo'sau rAgastena rasitaM, nAnAjanarAgi / pakSe, anyo'nyo yo'sau rAga: pNcvrnntvaat| anyonyarAgarasitam / tathA Asannau payodharau stanau yatra / pakSe, AsannAstannikaTavartinaH payodharA meghA yatra tat / guNavihInam / guNA RjutvAdayaH / pakSe ziJjinIrahitam / stabdhamubhayamapi / svabhAvavakramanRju / / 567 // 568) [ kapaTena ramayanti janaM priyaM prajalpantyarthalobhena / tAmyo namo vezyAmya AtmApi na vallabho yAsAm // ] tAbhyo vezyAbhyo namo yAsAmAtmApi na vallabhaH / ko'rthaH / AtmAnaM dravyalobhena kuSThine'pyarpayanti / kapaTena ramante janam / arthalomena priyaM prajalpanti // 568 // 569) [ kulalAJchanamakIrtirarthasya kSayo'zIlasaMvAsaH / gantumeva cezyAgRhaM na yujyate paNDitajanasya // ] paNDitajanasya villokasya vezyAgRha 1G, I lobha eva vittaM tasya sthAnameva For Private And Personal Use Only

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-573 : 59.14 ] vesAvajjA 570) saMpattiyAi kAla gametu sulahAi appmullaae| deulavADayapattaM tuNatIlaM aimhgyN|| 11 // 571) vesANa kavaDasayapUriyANa sambhAvaNeharahiyANaM / attharahio na ruJcai paJcakkho kAmadevo vi // 12 // atthassa kAraNeNaM cuMbati muhAi vNkvirsaaii| appA vi jANa veso ko tANa paro pio hoi // 13 // 573) supamANA ya susuttA bahurUvA taha ya komalA sisire / katto puNNehi viNA vesA paDiya vva saMpaDai // 14 // gantumapi na yujyate, sarvadoSAviSkaraNAt / ke ke doSA ityAha / kulalAchanamakIrtirarthakSayo'zIlasaMvAsaH // 569 // 570) [ bAlayA kAlaM gamaya sulabhayAlpamUlyayA / devakulavATakapatraM truTanazIlamatimahAgham // ] 'he putri saMpatrikayA tvaM kAlaM gamaya / kiM viziSTA saMpatrikA / sulabhA suprApA / puna: kiMviziSTA / alpmuulyaa| he putri devakulavATakapatraM truTanazIlaM truTitatparam atimahAghu bahUmUlya mityarthaH / / 570 // 571) [ vezyAbhyaH kapaTazatapUritAbhyaH sadbhAvasnehara hitAbhyaH / arthara hito na rocate pratyakSaH kAmadevo'pi / / ] vezyAbhyaH karaTazatapUritAbhyaH sadbhAvasneharahitAbhyo'ryarahitaH pratyakSaM kAmadevo'pi na rucyate ( ? rocate ) / AstAM kurUpaH / / 571 // 572) [ arthasya kAraNena cumbanti mukhAni vaktravirasAni / AtmApi yAsAM dveSyaH kastAsAM paraH priyo bhavati // ] arthasya kAraNena cumbanti mukhAni vaktravirasAni / yAsAbhAtmApi dveSyaH / yadyAtmA dveSyo na bhavet tadA kurUpAn kuSThino'pi kathaM bhajante / AtmAta eva dveSyaH / kastAsAM paro'nyaH priyo bhavati // 572 // 573) [ supramANA ca susUktA ( susUtrA) bahurUpA tathA ca komalA zizire / kutaH puNyairvinA vezyA paTikeva saMpatati / / ] vezyA paTIva sATikeva kutaH puNyavinA zizire saMpadyate / kiMvi ziSTA pttii| supramANA susthAnA nAtidIrghA nAtikRzA / susUtrA bahurUpA tathA ca komalA / 1G, I omit the whole of the commentary on the gatha. For Private And Personal Use Only

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156 vajAlaggaM [574:59.15-- 574) kuDilattaNaM ca vaMkattaNaM ca paMcattaNaM asaJcaM c| annANa hu~ti dosA vesANa puNo alaMkArA // 15 // 575) sarasA nihasaNasArA gaMdhaDA bhubhuyNgprimliyaa| caMdaNalaya vva vesA bhaNa kassa na vallahA hoi // 16 // 576) mA jANaha maha suhayaM vesAhiyayaM samammaNulAvaM / sevAlalittapattharasarisaM paDaNeNa jANihisi // 17 // 577) evaM khAyai maDayaM anna ca kaDakkharakkhiyaM dharai / annassa dei dihiM masANasivasArisA vesA // 18 // sATikApi supramANA, susUtrA, bahurUpA pItanIlaraktakRSNa zubhaiNairvayitA,. komalA || 573 // 574) [ kuTilatvaM ca vakratvaM ca vaJcakatvamasatyaM ca / anyeSAM bhavanti doSA vezyAnAM punaralaGkArAH / / ] kuTilatvaM hRdayakauTilyaM, vakratvaM vakroktibhaNanavaM, vaJcakatvaM pratAraNatvam , asatyaM ca, ete doSA anyeSAM sAmAnyAnAM lokAnAM bhavanti / vezyAnAM punaralaGkArA maNDanAni bhavanti / / 574 // ___575) [ sarasA nigharSaNasArA gandhADhyA bhubhujnggprimRditaa| candanalateva vezyA bhaNa kasya na vallabhA bhavati // ] sarasA nigharSaNasArA gandhADhyA bahubhujaGgaparimRditA candanalatetra vezyA bhaNa kasya na vallabhA bhavati / candanalatApi sarasA, nigharSaNasArA, gandhADhyA, bahusarpaveSTitA, evaMvidhA kasya na ballabhA bhavati, dAhopazAmakatvAt tasyAH / / 575 / / 576) [ mA jAnIta mama subhagaM vezyAhRdayaM samanmanollApaM / zaivAlaliptagrastarasadRzaM patanena jJAsyasi || ] mA jAnIta mama subhagaM vezyAhRdayaM samanmanollApam / zaivAlaliptapASANasadRzaM patanena jJAsyasi / yathA zaivAlabaddhaprastarapatanaM duHkhAya saMpadyate, tathA vezyAhRdayavizvAsaH / / 576 // 577) [ ekaM khAdati mRtakamanyaM ca kaTAkSarakSitaM dhArayati / anyasya dadAti dRSTiM zmazAnazivAsadRzI vezyA // ] vezyA zmazAnazivA____IG bahubhuyaMgaparivariyA ( bahubhujaGgaparivRtA) For Private And Personal Use Only

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--580 : 60.2] kiviNavajjA 578) gahiUNa sayalagaMthaM mokkhaM jhAyati tggymnnaao| vesA muNisAricchA niccaM ciya kavaliyAhatthA // 19 // 60. kiviNavajA [kRpaNapaddhatiH] 579) nahu kassa vi deti dhaNaM anaM detaM pi taha nivAraMti / atthA ki kiviNatthA satthAvatthA suyaMti vva // 1 // 580) nihaNaMti dhaNaM dharaNIyalammi iya jANiUNa kivinnjnnaa| pAyAle gaMtavvaM tA gacchau aggaThANaM pi||2|| sadRkSA, zagAlItulyA / kayaM, tadeva darzayati / ekaM mRtakam AtmavazIkRtaM mRtakaprAyamitra khAdati, anavarataM bhakSayati / anyaM cAjigamiSU vyasaninaM kaTAkSara kSitaM dhArayati, enamapi grahISyAmIti / anyasya dadAti dRSTim , asya nagarasyAsau dhanI yadyAgacchati tadAtmavazamAnayAmIti dRSTiM dadAti', zvaH parazvaH kaM mRtakaM bhakSayiSyAmIti // 577 / / 578) [gRhItvA sakalagranthaM mokSaM dhyAyanti tadgatamanasaH / vezyA munisadRkSA nityameva kavalita( kapAlikA )hastAH / / ] vezyA munisadRzyaH / kathaM, tadeva darzayati / gRhItvA sakalagranthamarthaM, mokSaM tasmAd vyasanino dhyAyanti / kiMviziSTAH / tadgatamanasaH / punaH kiMviziSTAH / nityameva kavalitahastAH kavalitumeva bhakSitumeva hastau yAsAM tAH / munayo'pyevaM vidhAH / sakalagranthaM zAstraM gRhItvA kaNThastha vidhAya, AgamAdikaM jJAtvA, mokSaM zivaM dhyAyanti / tadgatamanasastasminmokSa evaM gataM mano yeSAM te tathA / nityaM kapAlikAhastAH / / 578 / / 579) [ na khalu kasyApi dadati dhanamanyaM dadatamapi tathA nivArayanti / arthAH kiM kRpaNasthAH svasthAvasthAH svapantIva // na khalu kasyApi dadati dhanaM,dhanaM dadAnamanyaM nivArayanti / arthAH kiM kRpaNasthAH zAstrAvasthAH ( ! svasthAvasthAH ) zrUyante ( ? svapanti ) iva / / 579 / / 580)nikhananti dhanaM dharaNItala iti jJAtvA kRpaNajanAH / pAtAle gantavyaM tadgacchatvagrasthAnamapi // ] kRpaNajanA iti jJAtvA dhanaM dharaNItale 1G, I add ata eva zmazAnazivAsadRkSA rUpAjIvA / sApi ekaM mRtaka bhakSayati / anyacca kaTAkSanirIkSitaM vidhatte / anyasya ca dRSTiM dadAti / For Private And Personal Use Only

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vajjAlaggaM [581:60.3581) kariNo hariNaharaviyAriyassa dosaMti mottiyA kuMme / kiviNANa navari maraNe payaDa cciya huMti bhaMDArA // 3 // 582) parimusai karayaleNa vi pecchai acchIhi taM sayA kivinno| AlihiyabhittibAullayaM va na hu bhuMjiuM taraha // 4 // 583) pucchijjaMtA niyapariyaNeNa payati neya taM atthaM / saMtaM pi dhaNaM natthi tti je bhaNaMti' te mahAdhIrA // 5 // 584) atthaM dharati viyalA na deti pUyaMti sylbhuuyaaii| puNNakkhaeNa jhijai na saMpayA cAyabhoeNa // 6 // nikSipanti / iti kim ityAha / amIbhiH ( ? asmAbhiH ) pAtAle gantavyaM tato'prato'pi gacchatu / / 580 / / 581) [ kariNo harinakharavidAritasya dRzyante mauktikAni kumbhe / kRpaNAnAM kevalaM maraNe prakaTAnyeva bhavanti bhANDAgArANi // ] harinakharavidAritasya kariNaH kumbhe mauktikAni dRzyante / kRpaNAnAM maraNe prakaTAni bhavanti bhANDAgArANi kevalam / / 581 / / ___582) [ parimRzati karatalenApi pazyatyakSibhyAM tatsadA kRpaNaH / Alikhita bhittipaJcAlikAmiva na khalu bhoktuM zaknoti // ] kRpaNastad dhanaM karatalena proJchati, akSibhyAM pazyati sadA sarvadA / AlikhitabhitticitraputrikAmiva na khalu bhoktuM prabhavati / / 582 // 583) [ pRcchyamAnA nijaparijanena prakaTayanti naiva tamartham / sadapi dhanaM nAstIti ye bhaNanti te mahAdhIrAH // ] nijaparijanena pRcchayamAnA arthaM naiva prakaTayanti / sadapi vidyamAnamapi dhanaM nAstIti ye bhaNanti te mahAdhIrAH kathyante / vidyamAnamapi dhanamapalapituM na zakyata iti bhAvaH // 583 // 584) [ artha dharanti vikalA na dadati pUjayanti sakalabhUtAni / puNyakSayeNa kSIyate na saMpat tyAgabhogAmyAm // ] vikalA artha dharanti, na dadati, pUjayanti bhUtAni mama dhanaM kvApi mA gacchatviti / yataH saMpat puNyakSayeNa kSIyate, na tyAgabhogAmyAm / / 584 // 1 B, C, G, I, Laber je bhayaMtA mahAdhIrA For Private And Personal Use Only

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-588 : 61.3] uDDavajjA 585) demi na kassa vi jaMpai uddArajaNassa vivihrynnaaii| cAraNa viNA vi naro puNo vi lacchIi pammukko // 7 // 61. uDDavajjA [kUpakhanakapaddhatiH] 586) chuhai dadaM kuddAlaM aigamaNe AulaM va pellei / vilihai do vi taDIo ANai hiyapANiyaM uddddo||1|| 587) sirajANue' niutto uDo hattheNa khaNaNakusaleNa / kuddAleNa ya rahiyaM kaha uDDo ANae uyayaM // 2 // 588) niddayakuddAlayamajha bahulacchalaMtajalasottaM / uDDo laddhapphariso bhariyaM pi na mellae vAviM // 3 // 585) [ dadAmi na kasyApi vadati udArajanasya vividharatnAni / tyAgena vinApi naraH punarapi lakSmyA pramuktaH // ] dadAmIti dhanaM na kasyApyagrata udArajanasya nivedayati / kAni / vividharatnAni / tyAgena vinApi naraH punarapi lakSmyA pramuktaH // 585 // ___586) [ kSipati dRDhaM kuddAlamatigamana Akulamiva prerayati / vilikhati dve api taTayAvAnayati hRdayepsitapAnIyaM khanakaH // ] uDDo taDAgakhanakaH / dRDhaM yathA sthAt tathA kuddAlaM kuzI bhamau prakSipati / atigamana Akulamiva prerayati / vilikhati dve api taTayo, Anayati hRdayepsitaM pAnIyam / yathA kAmI sAdhanaM vinikSipya dve taTayauM bhagasya vilikhya, hRdayepsitaM. pAnIyamAnayati drAvayatItyarthaH // 586 // 587) [ zirojAnuke niyuktaH khanako hastena khananakuzalena / kuddAlena ca rahitaM kathaM khanaka Anayatyudakam // ] katham uDDa Anayati udakam / kiMviziSTaH / zirojAnuke niyuktaH / hastena khananakuzalena, kuddAlena rahitam // 587 // 588) [ nirdayakuddAlakamadhyabahulocchalajjalasrotasam / khanako labdhaspazoM bhRtAmapi na tyajati vApIm // ] uDDo labdhasparzo bhRtAmapi vApI na tyajati, punazcikhaniSati / kiMviziSTAM vApIm / nirdayakuddAlakama'dhyabahulo 1 G, I siri jANue 2 G, I Laber kuddAlayahatthamajjha 31 nirdayakuddAlahastakamadhya For Private And Personal Use Only

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.160 vajAlaggaM [589. : 614. 589) kudAlaghAyaghaNatADaNeNa pajjharai vasuha na hu cojaM / so uDDo jassa vi dasaMNeNa vaDavA jalaM deha // 4 // 62. kaNhavajjA [kRSNapaddhatiH] 590) 'kusalaM rAhe' 'suhio si kaMsa' 'kaMso kahi' 'kahiM raahaa'| iya bAliyAi bhaNie vilakkhahasiraM hari namaha // 1 // 591) taM namaha jassa goTe mayaNANalatAviyAu goviio| pAyaDakaMThaggahamaggirIu riTuM pasaMsaMti // 2 // cchalajjalasrotasam / yathA kazcana kAmuko labdhasukho nirdayAliGganabahulocchaladretasaM nArI dravIbhUtAmapi punarAliGgati / / 588 // ___589) [ kuddAlaghAtaghanatADanena prakSarati vasudhA na khalvAzcaryam / sa khanako yasya darzanena vaDavA jalaM dadAti / / ] vasudhA pRthvI kuddAlaghAtaghanatADanena yat prakSarati, tanna khalvAzcaryakAri / sa uDDo yasya darzanenaiva baDavA jalaM dadAti / ayamarthaH / nArI dvAdazAMgulipramANaliMgadRDhaghAtena yat prasravati tannAzcaryakAri / yasya darzanenaiva dravati sa kAmukaH kuzalaH / / 589 // ____590) [ ' kuzalaM rAdhe / 'sukhito'si kaMsa' kaMsaH kva ' ' kya rAdhA' / iti bAlikayA bhaNite vilakSahasanazIlaM hariM namata / / ] kuzalaM rAdhe, sukhito'si kaMsa, kaMsaH kvAtra, kvAtra rAdhA / iti bAlikayA bhaNite vilakSahasanazIlaM hari namata / ayamarthaH / kayAcana iti gotraskhalite hariruktipratyuktikayA evamucyate sma / hariH kAMcana gopabAlikAM rAdhAnAmnAlapati sma / ' kuzalaM rAdhe ' / tarhi sA krodhAviSTA * sukhito'si kaMsa' iti hari pratyavAdIt / tato bhagavAn sacamatkAraM parAvRtya -- kaMsaH kvAtra' iti papraccha / tataH sA, 'rAdhikApi kAtra' iti pratyuttaramadAditi // 590 // 591) [ taM namata yasya goSThe madanAnalatApitA gopyaH / prakaTakaNThagrahamArgaNazIlA ariSTaM prazaMsanti // ] taM namata hari, yasya harergoSThe madanAnalatApitA gopyo'riSTaM vRSabhAsuraM prazaMsanti / yataH prakaTakaNThaprahaNa For Private And Personal Use Only

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-594 : 62.5] kaNDavajA 161 592) kaNho jayaha juvANo rAhA ummattajovaNA jyi| jauNA bahulataraMgA te diyahA tettiya' cceva / / 3 / / 593) tiyaNaNamio viharI nivaDai govAliyAi calaNesu / sacaM ciya nehaNiraMdhalehi dosA na dIsaMti // 4 // 594) kaNho kaNho nisi caMdavajiyA nibiDaveDisA junnaa| bhamarI hohisi jai, lahasi putti vayaNassa gaMdheNa // 5 // mArgaNazIlAH / dhanyo'si vRSabharAja yadAgamanavyAkulatayAmuSya subhagayuvAvataMsasya hareH sakalajanapratyakSameva gADhakaNThagraham alamahi // 591 / / 592) [ kRSNo jayati yuvA rAdhonmattayauvanA jayati / yamunA bahulataraGgA te divasastAvanta eva / / ] kRSNo jayati yuvA, rAdhonmattayauvanA jayati / yamunA bahulataraGgA te divasAsta evAbhavan / ko'rthaH / kRSNaH kapATavakSAH purArgalAdIdhabhujaH kamaladalanetraH / rAdhikApi campakakalikAgaurAGgI, kaThinakucayugalaniruddhavakSaHsthalA, kamalamRNAlabAhuballirmukhacandracandrikAbhayAdiva lagnatamonikuruMbakezapAzA / dvAvapyetau yamunAyAM ciraM cikrIDaturyeSu divaseju te tAdRzA divasA stadAnImabhUvanna tu idAnImiti // 592 // 593) [ tribhuvananamito'pi harinipatati gopAlikAyAzcaraNayoH / satyameva snehAncaidoSA na dRzyante / / ] tribhavanamito harinipatati gopAli. kAyAzcaraNayoH / aho Azcaryam / athavA satyameva snehAndhairdoSA na dRzyante / haristribhuvananato'pi " ahaM kimiti nIcagopAlikAcaraNayonipatAmi " iti jAnAno'pi snehapAzayantritaH patatyeva // ..93 / / 594) [ kRSNaH kRSNo nizA candravarjitA nibiDavetasA ymunaa| bhramarI bhaviSyasi yadi, labhase putri vadanasya gandhena / / ] kAcana gopyambA kasyAzcit kRSNavirahArditAGgayA gopyA agre kRSNalAbhopAyaM nivedayati / kRSNastAvatkRSNastApicchacchaviH / nizA ca candravarjitA / svabhAvata eva 1 G, I tatio cceva ( tattiya cceva) 2G, I te divasAstAdRzA evAbhUvan / matu idAnIM snti| vala 11 For Private And Personal Use Only

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vajjAlaggaM [595 : 62.. 595) kesiviyAraNasahirullakupparugghasaNalaMchaNagyaviyaM / na muei kaNha juNNaM pi kaMcurya ajja vi visAhA // 6 // 596) rAhAi kvoltlunchlNtjohaannivaaydhvlNgo| rairahasavAvaDAe dhavalo AliMgio kaNho // 7 // tAvajjanArdano bhinnAJjanacayopamaH, tatrApi sUcibhedyAndhakAraprAmbhArabharitA rAtriH / aparaM ca / yadi panthAstruTito' bhavet tadA bhagavAnna prApyata evetyAha --nibiDavetasA yamunA / sA ca kAlakAyA kAlajalA kAliyavyAlakulaM yamunA nirantarataraNiniruddhasaraNiH / ata evAha / he putri bhramarI bhava yadi vadanagandhena - bhagavataH kila vadanocchAsaH kamalakijhalkapuJjasabrahmacArI vartate-tena vadanagandhena yadi nijacittacauraM tam ubhayathApyanaGgajanakaM prApnoSIti / / 5.4 / / 595) [kezividAraNarudhirAIkUparoddharSaNalAJchanArghitam / na muzcati kRSNa jIrNamapi kaJcukAthApi vizAkhA // ] he kRSNa / vizAkhA gopIbhedaH / jIrNamapi kaJcukamadyApi na tyajati / amocane kAraNamAha / kezinasturaMgadAnavasya yadvidAraNa, tena yadrudhiraM, tenArdo yo'sau kUpara:--'kuhaNI' iti loke - tasyoddharSaNena yallAJchanaM, tenArdhitam / kezidAnavamAraNarudhirAIkaparalAJchanArSitam / . dAnavarudhirAktakUparagADhAliGganajanitalAJchanaM kaJcukamadyApi na tyajati vishaakhaa| etena dAnavArernArAyaNasya subhaTaprakANDasya vallabhAsmIti garvAyate sma / / 595 / / ___(96) [ rAdhayA kapolatalocchalajjyotsnAnipAtadhavalAGgaH / ratirabhasavyApRtayA dhavala AliGgitaH kRSNaH / / ] kayAcid gopyA ratirabhasavyApRtayA kRSNo'pi dhavala AliGgitaH / kiM viziSTaH / rAdhAyAH kapolatalo chalajjyotsnAnipAtadhavalAGgaH / etena rAdhAkapolatalayozcAkacakyaM varNyate sma // 596 // 1G, I yadi panthAH sthapuTito ( uneven, full of ups and downs) bhavet For Private And Personal Use Only

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-599 : 62.10 kaNhavajA 597) dhavalaM dhavalanchIe mahuraM mahurAurIi mjjhmmi| takaM vikaMtIe kaNho kaNho tti vaahrio||8|| 598) saccaM ceya bhuyaMgI visAhiyA kaNha taNhahA hoi / saMte viviNayataNae jIe dhummAvio taM si // 9 // 599) kesava purANapuriso saJcaM ciya taM si jaMjaNo bhaNai / jeNaM visAhiyAra. bhamasi sayA hatthalaggAe // 10 // 597) [ dhavalaM dhavalAkSyA madhura mathurApuryA madhye / takaM vikrINatyA kRSNaH kRSNa iti vyAhRtam / / ] kayAciccaJcalAzyA' madhuraM yathA syAt tathA mathurApuryA madhye dhavalaM zvetaM takaM mathitaM vikrINAnayA kRSNaH kRSNa iti cyAhRtam / etena kimuktaM bhavati / bhagavati gatacittA dhavalamapi takaM kRSNamiti bhagavato nAma gRhNAti smeti // 597 / / 598) [ satyameva bhujaGgI vizAkhA kRSNa tRSNakA bhavati / satyapi vinatAtanaye yayA dhUrNitasvamasi / / ] he kRSNa', eva nizcayena vizAkhA-- tava kalatraM - satyaM bhujnggii| kiMviziSTA / viSAdhikA / viSeNAdhikA viSAdhikA / satyaM bhujaGgIti ko bhAvaH / bhujaGgIti proktena siddhaM satyamettad rahasyam / yayA tvaM sarvadApi cUrNito'si / kiMviziSTastvam / svAdhInavinatAtanayaH / vinatAyAstanayo vinatAtanayo vainateyo garuDaH / yasya bhagavato vAhanaM garuDastasya bhujaGgI kiM karoti / yasya nAmasaMkIrtanenaiva kulanAgA adhanaM ( nidhanaM ) prayAnti, tasmin garuDe vAhane vidyamAne'pi sA vizAkhA bhujaGgI bhagavantaM tvAM ghUrNayati / tadA sA vizAkhA nAma tava kalatraM kathaM satyaM bhujaGgI na / ata eva satyaM bhujaGgI // 598 / / / 599) [ kezava purANapuruSaH satyameva tvamasi yajjano bhaNati / yena vizAkhayA bhramasi sadA hastalagnayA // ] he kezava' he vAsudeva jano 1G, I dhavalAkSyA 2G, I present the following abridged version of the commentary he kRSNa satyaM vizAkhA bhujaMgI eva sarpiNyeva, bilAsinyeva / yayA vinatAtanaye gaNDe satyapi tvaM ghUrNApito'si / 3 The commentary on this gatha runs as follows in B,G, I he kezava satyameva tvaM purANapuruSo'si yajjano bhaNati / yena hetunA bhrAmyasi sadA hastalagnayA vizAkhayA yaSTayA, atha ca vizAkhayA gopIbhedena sadA hastalagnayA pribhrmsi| etena kasArAtinimeSAntaramapi vizAkhA gopI na parityajati, ativAlaNyAta tasyA ityarthaH / For Private And Personal Use Only

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vajjAlaggaM [600:62.11.600) kisiosi kosa kesava kiM na kao dhanasaMgaho mUDha / katto maNaparioso visAhiyaM bhuMjamANasla / / 11 / / 601) vihaDau maMDaliyo bhajjau rAso na mucae kaNha / navasiyasaehi laddho tuha hattho majjha hattheNa // 12 // 602) kaNho devo devA vi pattharA suyaNu nimmavijjaMti / aMsUhi na mauijati pattharA kiM va rugNa // 13 // loka iti bhaNati / itIti kim / ayaM purANapuruSaH DolatkaraH ( ? ), tatsatyameva tvaM purANapuruSaH / yena kAraNena vizAkhayA yaSTyA hastalagnayA paribhramasi / ye purANapuruSA bhavanti, te yaSTimavalambya paribhramantIti bhAvaH // 599 // 600) [ kazito'si kasmAtkezava kiM na kRto dhanyAsaMgraho ( dhAnyasaMgraho ) mUDha / kuto mana:paritoSo vizAkhikA ( viSAdhikaM ) bhaJAnasya // 7 he mUDha mUrkha kezava kimiti kRzo'si / ki na kRto dhAnyasaMgrahaH / kuto manaHparitoSo visAdhitaM bhuJAnasya / pksse| kimiti kRzo'si / kiM na kRto dhanyAnAM saMgrahaH / vizAkhikAM gopImupabhujAnasya kuto manaHparitoSaH / rucya vastu yathA yathA bhujyate tathA tathA tRSNA vardhatetarAm / yo nityaM visAdhayati' tasya kuto manaHparitoSaH // 600 / 601) vighaTatAM maNDalIbandho bhajyatAM rAso na mucyate kRSNa / upayAcitakazatailabdhastava hasto mama hastena / / ] kAcid gopI kathayati / he kRSNa maNDalIbandho vighaTatu / rAso bhajyatAm / na mucyate tava hasto mama hastena nabasiyasaehi laddho / pUrNe manorathe yad devebhyo dIyate tat navasitam / navasitAnAM zatena labdho mama hastena tava hastaH / parituSTadevAd varasahasreNa prAptaM hastaM tAvakInaM na muzcAmIti // 601 / / 602) [ kRSNo devo devA api prastarAH sutanu nirmaapynte| azrubhirna mRdU kriyante prastarAH kiM vA ruditena / / ] kAcidgopI khaNDitA mAnamavalambya suciraM rudatI kayAcana salyaivamucyate / he sutanu kRSNo devaH kathyate / devAzca prastarA nirmAyante / ata evAzrubhirna mRdUbhavanti prastarAH / / 1 G vizodhayati For Private And Personal Use Only

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165 -605: 63.1] ruddavajjA 603) mahurAraje vi harI na muyai govAliyANa taM pemmaM / khaMDaMti na sappurisA paNayaparUDhAha pemmAI // 14 // 604) saccaM ciya cavai jaNo amuNiyaparamattha nNdgovaalo| thaNajIvaNo si kesava AbhIro natthi saMdeho // 15 // 605) saMbharasi kaNha kAliMdimajaNe maha kaDillapaMguraNaM / eha mahurArajje AlavaNassAvi saMdeho // 16 // 63. ruddavajA [ rudrapaddhatiH] 606) raikalahakuviyagorIcalaNAhayaNivaDie jaDAjUDe / nivaDaMtacaMdaruMbhaNavilolahatthaM haraM namaha // 1 // kiM vA ruditena / pASANasadRzahRdayo'yaM na tava rodanairmRduhRdayo bhavati // 602 // 603) [ mathurArAjye'pi harina muJcati gopAlikAnAM tatprema / khaNDayanti na satpuruSAH praNayaprarUDhAni premANi / / ] harigopAlikAnAM tat prema na muzcati / kva / mathurArAjye prApte / yukto'yamarthaH / ye satpuruSAste praNayaprarUDhAni premANi na khaNDayanti // 603 // ___ 604) [ satyameva vadati jano'jJAtaparamArthoM nndgopaalH| stanyajIvano'si kezavAbhIro nAsti saMdehaH / / ] // 604 // 605) [saMsmarasi kRSNa kAlindImajjane mama kaTIvastraprAvaraNam / idAnIM mathurArAjya AlapanasyApi saMdehaH / / ] kAcana bAlyakrIDAsakhI gopI kRSNamupAlabhate / he kRSNa kAlindImajjane yamunAjalakrIDAyAM mavastraparidhAnaM, yat tvayA bhrameNa mavastraM parihitam / (tat smarasi kim / ) idAnIM mathurArAjye tvayA prApte sati, AlapanasyApi saMdehaH // 605 // 606) [ratikalahakupitagaurIcaraNAhatanipatite jttaajuutte| nipataJcandrarodhanavilolahastaM haraM namata / / ] ratikalahakupitagaurIcaraNAhatanipatite' jaTAjUTe, ata eva nipataccandradhAraNa vilolahastaM haraM namata // 606 // 11 degcaraNAhatinipatite For Private And Personal Use Only

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166 vajjAlagaM 607) parihAsavAsachoDaNakara kisalaya ruddhaNayaNajuyalassa / ruddasta taiyaNayaNaM patraparicuMbiyaM jayai // 2 // 608) saMjhA samae parikuviSagoriyA muddavihaDaNaM viulaM / ammilapaloyaMta 'loyaNaM taM haraM namaha // 3 // 609 ) caMdAhayapaDibiMbAI' jAi mukaTTahAsabhIyAe / gorI mANavihaDaNaghaDaMtadehaM haraM namaha // 4 // 610) namiUNa gorivayaNassa pallavaM laliyakamalasarabhamaraM / karaimayaraMdakalaM laliyamuhaM taM haraM namaha // 5 // [ 607 : 6 3.2 607) [ parihAsavAsomocanakara kisalyaruddha nayanayugalasya / rudrasya tRtIyanayanaM pArvatIparicumitaM jayati / / ] rudrasya tRtIyaM nayanaM jayati sarvotkarSeNa vartate / kiM viziSTam / pavvaiparicuMbiyaM pArvatyA paricumbitaM pari samantatobhAvena cumbitam / cumbane kAraNamAha / parihAsena khelanena yad vAsachoTanaM tasmAt kAraNAt kara kisalayAbhyAM ruddhaM nayanayugalaM yasya rudrasya / ayamarthaH / khelayA gauryUrumUla nitamba bimbakucayugalA dididRkSurIzvaro vasanagranthicchonamakArSIt / tasmin kRte mamAGgayaSTiM mAsau pazyatvitya balAtvAda-nyat kartumapArayantI tasyaiva nayanayugalaM pANinalinayugalena pidadhe / pazcAdevaM kRte'pi tArtIyalalATalocanena mAM drakSyatItyupAyAntaramapazyantI tannayanam anisteti' ( ? ) / / 607 // 608 ) [ sandhyAsamaye parikupitagaurImudrAvighaTanaM vipulam / ardhImIlapralokayallocanaM taM haraM namata || ] || 608 // 1 609) [ candrAhata pratibimbAyA yasyA muktATTahAsabhItAyAH / gauryA mAnavighaTana ghaTamAnadeha haraM namata || ] he lokA haraM namata / kiMviziSTa haram / mAnavighaTanaghaTamAnadeham / kasyAH / gauryAH / kiMviziSTAyAH / muktATTahAsabhItAyAH / candrAhata pratibimbAyA yasyAH || 609 || 610) [natvA gaurIvadanasya pallavaM ulitakamalasarobhramaram / kRtaratimakarandakalaM lalitamukhaM taM haraM namata / / ] ulitamukhaM taM haraM namata / For Private And Personal Use Only 1 G puloyaMta 2G vaMdA hayapaDibiMgAe 3 G anisteti 4 G caNDA hatapratibimbAyA

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-613:64.3] hiyAlIpajjA 64. hiyAlIvajA [hRdayavatIpaddhatiH] 611) vivarIyarayA lacchI baMbhaM dadLUNa nAhikamalatthaM / hariNo dAhiNaNayaNaM rasAulA kIsa jhaMpei // 1 // 612) Dhakasi hatyeNa muhaM jaM jaMpasi aNimisaM ployNto| hasiraM ca vahasi vayaNaM tuha nAha na nivvuyA ditttthii||2|| 613) jai sA sahIhi bhaNiyA tujjha muhaM punnnncNdsaaricchN| tA kIsa muddhaDamuhI kareNa gaMDasthalaM pusi'||3|| kiviziSTam / kRtaratimakarandakalam / natvA gaurIvadanasya (pallava) lalitakamalasarobhramaram // 610 // 611) [ viparItaratA lakSmIbrahmANaM dRSTA nAbhikamalastham / haredakSiNanayanaM rasAkulA kasmAspidadhAti // ] viparItaratA lakSmI bhikamalasthitaM brahmANaM dRSTA harernArAyaNasyaitra dakSiNaM nayanaM rasAkulA satI kathaM pidadhAti / idamuttaramatra kathayanti pUrvavidaH / lakSmIH kila kAmArtA brahmANamapi nAbhikamalasthitaM dRSTA suratasukhaM tyaktumapArayantI lajjAmajjadUdanakamalA kathamasau parameSThI mAmevaMkurvANAM drakSyatIti cintAcAntacittA, "hu~ jJAtam , asya bhagavato nayanadvayI kila suuryaacndrmsau| tarhi yatra sUryastatra kamalaM vikasati, tasmiMzcAstamayamAne payojamapi saMkucati / ato nAbhipAthoruhaM nArAyaNadakSiNanayanasUryAcchAdanena saMkucediti' (dakSiNa )nayanaM pidadhe bhagavatyudadhijeti / / 611 // 612) [chAdayasi hastena mukhaM yajjalpasyanimiSaM pralokayan / hasanazIlaM ca vahasi vadanaM tava nAtha na nirvRtA dRSTiH / / ] pidadhAsi yad hastena mukham , animiSaM pralokayan yajjalpasi, hasanazIlaM yadvadanaM vahasi, he nAtha tava na nivRtA dRSTiH / etAvatA sAparAdho bhavAniti / / 612 // 613) [yadi sA sakhIbhirbhaNitA tava mukhaM pUrNacandrasadRkSam / tat kasmAnmugdhamukhI kareNa gaNDasthalaM proJchati // ] yadi sA sakhIbhirevaM bhnnitaa| katham / he sakhi tava mukhaM puurnnimaacndrsdRkssm| idAnIM tataH 1G, I phusai 2G saMkucatviti For Private And Personal Use Only

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L.org Acharya Shri Kailassagarsuri Gyanmandir 168 vajjAlaggaM [614: 64.4614) acchIhi paI sihiNehi diyavaraM guruyaNaM niyaMbeNa / tinni vi jUrei bahU na yANimo keNa kajeNa // 4 // 615) jaisA paiNA bhaNiyA tilayaM viraemi attaNo(? attnnaa)tujh| tA kIsa muDamuhI hasiUNa parammuhI tthaai||5|| 616) hiyara romuggiNaM pAyapahAraM sirammi ptthNto| taha utti pio mANasiNIi thoraMsuaM ruNaM // 6 // kimiti sA mugdhamukhI svakaraNa gaNDasthalamutpuMsayati / idamuttaram / mama mukhaM tAvat ketakIkarparadhUlidhavalaM, pUrNimAcandrazca mRgalakSmadUSitaH / tato mama gaNDasthale kutastyaM kajjalaM lagitaM, yanmukhamRgAGkalakSmaNAnumimIta iyamiti / / 613 // 614) [ akSibhyAM patiM stanAbhyAM dvijavaraM gurujanaM nitambena / trINyapi nindati vadhUna jAnImaH kena kAryeNa / / ] akSibhyAM pati, stanAbhyAM dvijavaraM, gurujanaM zvazurAdi nitambena, trINyapi jUrei nindatIti yAvad vadhUH, tadvayaM na jAnImaH kena kAryeNeti / AbhyAM stanAbhyAM niruddhatvAd hRdayasya, amuSya brAhmaNasya namaskArasUcakaM mama zironamanaM na bhavatIti kimityAgAdasAviti / amunA nitambena durvaheNa mama tvaritaM gamanaM na saMgacchate, zvazurAdeH sparzaH kathaM rakSitavya iti // 614 / / 615) [ yadi sA patyA bhaNitA tilakaM viracayAmyAtmanastava ( viracayAmyAtmanA taba ) / tat kasmAnmugdhamukhI hasitvA parAGmukhI tiSThati / / ] yadi sA patyA bhaNitA / iti kim (kimiti ) / Atmanastava tilakaM viracayAmi, tataH sA mugdhamukhI kimiti hasitvA parAGmukhI bhavati / idamuttaram / patistasyAstilakakaraNavyAjena mukhaM cucumbiSati / sA ca "ahamidAnImRtumatya smi, pazya rudhirAktaM mama vAsaH" iti parAGmukhIbhUya darzanam / / 615 // 616) [ hRdaye roSodgIrNaM pAdaprahAraM zirasi prArthayamAnaH / tathaiveti priyo manasvinyA sthUlAzrukaM ruditam // ] hRdaye roSodgIrNaM roSAdutyApita pAdaprahAraM bhartA zirasi prArthayamAnaH, tathaiva, yathA mama manasi zaGkAbhUt tathaiva, nAnyatheti sthUlAzru yathA syAdevaM ruditam / ayaM bhAvaH / asya For Private And Personal Use Only

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-619 : 64.9] hiyAlIvajjA 617) taM daLUNa juvANaM pariyaNamajhammi poddhmhilaae| upphulladalaM kamala kareNa maulAiyaM kIsa // 7 // 618) haMtUNa varagaiMdaM vAho ekkeNa navari bANeNa / dhuvai saraM piyai jalaM taM jANaha keNa kajjeNa // 8 // 619) kuMkumakayaMgarAyaM paDihatthapaoharI kurNgcchii| sayaNammi nAvagUhai ramaNaM bhaNa keNa kajjeNa // 9 // .. hRdaye'nyA nivasati, tasyAH pAdagrahAramasau sahiSyate no veti, yAvadutthApayati prahartuM pAdaM tAvacchirasi pratyacchat / tatastatheti nAnyathA mama shngkaa| itaH paraM kiM karomIti sthUlAzrubhI ruroda / yataH, ruditamucitamastraM yoSitAM vigraheSu // 616 // 617) [taM dRSTA yuvAnaM parijanamadhye prauddhmhilyaa| utphulladalaM kamalaM kareNa mukulIkRtaM kasmAt // ] prauDhayuvatyA parijanamadhye taM lokottara yuvAnaM dRSTA, utphulladalaM kamalaM kareNa mukulIkRtaM kutaH kAraNAt / bhAvo'yam / parijanamadhyasthitaM pUrvameva yAcitasurataM vallabhamava Tokya kathaM pratyuttarayAmIti kareNa kalitaM lIlAnalinaM mukulayAmAsa / sUryAstamane'mUni mukulIbhaviSyanti, tataH paraM tvayA samAgantavyam iti kamalamukulane hetuH // 617 / / 618) [ hatvA varAgajendraM vyAdha ekena kevalaM bANena / dhAvati zaraM pibati jalaM tajjAnIta kena kAryeNa || ] vyAdha ekenaiva bANena varagajendra hatvA zaraM dhAvati, jalaM' ca pibati, tajjAnIta kena kAryeNa / ayaM bhAvaH / ekenaiva bANena varagajendrahanane mama zaktirasti / mA jAnAtu ko'pi viSAktena zareNAmu mattahastinaM jaghAneti / zaraprakSAlana pibanaM ( ? zaraprakSAlanajalapAnaM ) pratyayAya, viSAktazarajale pIte mamaivApi mRtyubhavatIti // 618 // 619) [ kuGkumakRtAGgarAgaM paripUrNapayodharA kurnggaakssii| zayane nAvagaha ti ramaNaM bhaNa kena kAryeNa / / ] kuMkumakRtAGgarAgaM ramaNaM zayane nAvagRha ti kuMbhikuMbhapayodharA kuraGgAkSI, tadbhaNa kena kAryeNa / kuMkumarAgo'pyaGgasparzasukhAntarAya AvayormA bhUditi / / 619 // 1 I tajjalam , 2 I zaraprakSAlanamapi janapranyayAya For Private And Personal Use Only

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vajjAlaggaM [620 : 64.10 620) sAlattayaM payaM Uruesu taha kajjalaM ca clnnesu| paTTIi tilayamAlaM vahaMta kaha se rayaM ptto||10|| 621) ahiNavapemmasamAgamajovvaNariddhIvasaMtamAsammi / pavasaMtassa vi paiNo bhaNa kIsa paloiyaM sIsaM // 11 // 622) jai devareNa bhaNiyA khaggaM ghettUNa rAule vaJca / tA kIsa muddhaDamuhI hasiUNa paloae sejjaM // 12 // 623) jai sAsuyAi bhaNiyA piyavasahiM putti dIvayaM dehi / tA kIsa muddhaDamuhI hasiUNa paloyae hiyayaM // 13 // wwwwwwwwwwxxx 620) [ sAlaktakaM padamabAstathA kajjalaM ca caraNayoH / pRSThe. tilakamAlAM vahan kathaM tasyA rataM prAptaH // ] sAlaktakaM padaM caraNavikSepa. marvorvahan , tathA kajjalaM ca caraNayoH, pRSThayAM tilakamAlAM vahastasyA rataM surataM kathaM prApto'si / etena tasyAH sarvabandhavettatvaM vyajyate // 620 // 621) [ abhinavapremasamAgamayauvanaddhivasantamAse / pravasato'pi patyurbhaNa kasmAt pralokitaM zIrSam // ] abhinavapremasamAgame yauvanaRddhau vasantamAse, eSu satsu pravasataH priyasya tayA pralokitaM zira iti kuto bhaNa / ucyate / abhinavapremasamAgamo dvayorapi yauvanarvisantamAse sati kathamasau vRSabho na, yadevaMvidhAM mAM parityajya yAti dezAntaramiti zaMge asya zirasi sto no vA, iti ziro'valokanam / / 621 // 622) [ yadi devareNa bhaNitA, khagaM gRhItvA rAjakule vraja / tat kasmAnmugdhamukhI hasitvA pralokayati zayyAm ||] yadi devareNa "khagaM gRhItvA rAjakule vraja he prajAvati " iti bhaNitA, tataH kimiti sA mugdhamukhI hasitvA zayyAmAluloke / idamuttaramatra / kaucid rAjaputrauM vidyate / tayoH kaniSThena, prajAvatI " rAjakule rAjasevArtha mama bhrAtuHsyAne vraja" ityuktA satI, adyAmunA devareNa viparItarataM mama zayyApracchAdanapaTasthitacaraNakuGkumalAJchanena jJAtvA madbhAtuH kArya tvayA kRtam ityajJAsIt (?) / ( madbhAtuH kArya tvayA kriyatAmityAjJApitam / ) // 622 // 623) [ yadi zvazvA bhaNitA priyavasato putri dIpakaM dehi / tat kasmAmugdhamukhI hasitvA pralokayati hRdayam // ] yadi " he putri priyavasato For Private And Personal Use Only

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-626 : 65.2] sasayavajjA 624) jai sA sahIhi bhaNiyA tujjha paI sunndeulsmaanno| tA kIsa muddhaDamuhI ahiyayaraM gavvamuvvahai // 14 // 65. sasayavajjA [ zazakapaddhatiH] 625) duruDulato racchAmuhesu varamahiliyANa hatthesu / khaMdhArahArisasao vva putti daio na chuTTihii // 1 // 6.6) tilatusametteNa vi vippieNa taha hoi gruysNtaavo| suhaya vivajjai sasao cammaccheeNa vi vraao||2|| dIpakaM dehi " iti zvazvA bhaNitA, tataH kimiti sA mugdhamukhI hasitvA pralokayati hRdayam / iyaM zvazrarmama hRdaye dIpakaM dApayati / priyasya vAsastAvanmama hRdaye / tasmiMzca dIpakaH kathaM dIyata iti hRdayAvalokanam // 623 // 624) [ yadi sA sakhIbhirbhaNitA tava patiH shuunydevkulsmaanH| tat kasmAnmugdhamukhI adhikataraM garvamudvahati / / ] yadi " tava patiH zUnyadevakulatulyaH" iti sakhIbhirbhaNitA, tataH kimiti sA mugdhamukhI adhikataraM garvamudvahati / idamatra bIjam / Abhirmama bhartA rantuM yAcitaH / / tatastAH subhagAH ahaM napuMsako'smItyuttarayAmAsa / tato dhanyAhaM yasyA bhartAnyA na kAmayata iti garvamuvAha // 624 / / 625) [ paribhraman rathyAmukheSu varamahilAnAM hasteSu / skandhAvArahArizazaka iva putri dayito na mokSyate // ] rathyAmukheSu varamahiliyANa hatthesu varastrINAM hasteSu parimaman he putri dayito na chuTTihii / kiMviziSTaH / khaMdhArahArisasao bva skandhAvAramadhyagatazazaka iva / yathA kaTakamadhya AgataH zazakaH kyApi na chuTTati, tathA varavanitAdRSTigocarIbhUtastava bhApIti / / 625 // 626) [ tilatuSamAtreNApi vipriyeNa tathA bhavati gurusaMtApaH / subhaga vipadyate zazakazcaryacchedenApi varAkaH // ] tilatuSamAtreNApi vipriyeNa tathA bhavati saMtApaH / he subhaga zazakazcarmacchedenApi vipadyate / vipriyeNAphi vinAzakatvAt // 626 // For Private And Personal Use Only

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vajAlaggaM [627 : 65.3627) iha iMdadhaNU iha mehagajjiyaM iha sihINa ullaayo| pahio hArI sasao vva pAuse kaha na bhAlei' // 3 // jA icchA kA vi maNopiyassa taggaya maNammi pucchaamoN| sasaya vahillo si tumaM jIvijjai annahA katto // 4 // 629) alieNa va sacceNa va geNhasi nAma pi dnggmnnss| suhaya vivajjai sasao cammacchepaNa vi varAo // 5 // 66. vasaMtavajjA [vasantapaddhatiH] 630) vaNayaturayAhirUDho aliuljhNkaartuurnnigyoso| patto vasaMtarAo parahuyavaraghuTTajayasaddo // 1 // 627) [ ihendradhanuriha meghagarjitamiha zikhinAmullApaH / pathiko hArI zazaka iva prAvRSi kathaM na pazyati / / ] atrendradhanuratra meghanitam atra zikhinAmullApaH / pathiko hArI zazaka iva prAvRTkAle kathaM nu pazyati / prAvRTkAle zazakapathiko duHkhinau bhavataH / / 627 / / 628) [ yecchA kApi manaH priyasya tadgataM manasi pRcchAmaH / zazaka zIgho'si tvaM jovyate'nyathA kutaH // ] yecchA kApi manaHpriyasya tadgataM manasi pRcchAmaH / he zazaka tvarito'si tvaM, jIvyate'nyathA kutaH / / 628 // ___ 629) [ alIkena vA satyena vA gRhNAsi nAmApi dagdhagamanasya / subhaga vipadyate zazakazcarmacchedenApi barAkaH / / ] alIkena vA satyena vA gRhNAsi nAmApi dagdhagamanasya / he subhaga zazakazcarmacchedenApi vipadyate barAkaH / premArUDhaM vacanenaiva kamalanAlayat truTyati, atikomalatvAt / / 629 // 630) [ vanakaturagAdhirUDho likuljhngkaartrynirghossH| prApto vasantarAjaH parabhRtavaraghuSTa jayazabdaH / / ] vasantarAjaH prAptaH / rAjatvameva vizeSaNairvizinaSTi / vanaturagAdhirUDhaH / anyo'pi yo rAjA bhavati sa turagAdhirUDho bhavati / alikulajhaGkAratUryanirghoSaH / parabhRtavaraghuSTajayazabdaH parabhRtena varo ghuSTo jayazabdo yasya saH / anyo'pi yo rAjA bhavati sa bandibhiH zabditajayazabdo bhavati / / 630 / / 1G, I kaha Nu bhAi 2 G, I pecchAmo For Private And Personal Use Only

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-634 : 66.5] vasaMtavajjA 173 631) paridhUsarA vi sahayAramaMjarI vaha maMjarINAmaM / nIsesapasUNaparammuhaM kayaM jIi bhamaraulaM // 2 // 632) ubhijjai sahayAro viyasai kuMdo ya viyasai asoo| sisirapariNAmamuhiyaM' ummIlaM paMkayaM sahasA // 3 // 633) ruNdaarviNdmNdirmyrNdaannNdiyaaliriNcholii| raNajhaNai kasaNamaNimehala vva mahumAsalacchIe // 4 // 634) saMdhukijjai hiyae parimalaANaMdiyAlimAlAhiM / ullAhi vi disimaNimaMjarIhi loyassa mayaNaggI // 5 // 631) [ paridhUsarApi sahakAramaJjarI bahatu maJjarInAma | niHzeSaprasUnaparAGmukhaM kRtaM yayA bhramarakulam / / ] sahakAramaMjarI AmramaMjarI paridhUsa. rApi maMjarInAma vahatu, yayA bhramarakulaM SaTpadavandaM niHzeSaprasUnaparAGmukhaM kRtam / yAvat sahakAramaMjarI saMjAtA tAvat sakalamapi puSpajAtaM parityajyaH tasyAmeva patati ( bhramarakulam ) / / 631 // ___632) [ udbhidyate sahakArI vikasati kundazca vikasatyazokaH / zizirapariNAmasukhitam unmIlitaM paGkajaM sahasA // ] udbhavati sahakAro vikasati kundo vikasati cAzokaH, zizirapariNAmasukhitamunmIlitaM paGkajaM sahasA / anyo'pi yaH ziziramatikAmati sa vikasati / / 632 // 633) [ vizAlAravindamandiramakarandAnanditAlipaGktiH / raNajhaNati kRSNamaNimekhaleva madhumAsalakSmyAH / / ] vistIrNakamalamandiramakarandAnanditA bhramarapakti: raNajhaNati / utprekSate / madhumAsalakSmyAH kRSNamaNimekhaleva / / 633 // 634) [ saMghuzyate hRdaye parimalAnanditAlimAlAbhiH / ArdrAbhirapi dimaNimaJjarIbhilokasya madanAgniH // ] lokasya hRdaye madanAgniH saMdhukSyate / kAbhiH / parimalAnanditAlimAlAbhiH / diGmaNimaMjarIbhirArdAbhiH // 634 // 1G rahiya, 2G ummilaM, 3G, I udgacchati For Private And Personal Use Only

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274 vajjAlaggaM [635: 666 635) gahiUNa cUyamaMjari kIro parimamai pttlaahttho| osarasu sisiraNaravara laddhA puhavI vasaMteNa // 6 // 636) kiM karai turiyaturiyaM aliulaghaNavammalo ya shyaaro| pahiyANa viNAsAsaMkiya' vva lacchI vasaMtassa // 7 // 637) laMkAlayANa puttaya vasaMtamAsammi laddhapasarANaM / AvIya lohiyANaM bIhei jaNo palAsANaM // 8 // 635) [ gRhItvA cUtamaJjarI kIraH paribhramati prtiihaarH| apasara ziziranaravara labdhA pRthivI vasantena / / ] kIraH zukazcatamaJjarI gRhItvA, ata eva pattalAhatyo pratIhArarUpI paribhramatIva / kimartham / he ziziranarapate'pasara vasantena labdhA pRthvI / adhunA tavAnavasaraH / vasanto galagajitaM' kariSyatIti // 635 // 636) [kiM karoti tvaritatvaritamalikulaghanazabdazca shkaarH| pathikAnAM vinAzAzaGkiteva lakSmIrvamantasya / / ] kiM tvaritatvaritam alikulaghanazabdaH sahakAraH karoti / pathikAnAM jIvavinAzAzaGkiteva lakSmIrvasantasya // 636 // 637) [ laGkAlayebhyaH putraka vasantamAse ( ghasAntramAse ) labdhaprasarebhyaH / ApItalohitebhyo bibheti janaH palAzebhyaH / / ] he putraka, janaH palAzebhyaH palAzakusumebhyo bibheti / kebhya iva / palAzAnAM, palamaznantIti palAzA rAkSasAstebhyaH ( iva ) / kiMviziSTebhya ubhayebhyaH / laMkAlayANaM - laGkAyAM zAkhAyAm Alayo yeSAM tebhyaH / pakSe,laGkAyAM rAvaNapuryAmAlayo yeSAM te tathA ( tebhyaH ) / " nagarIzAkhayorlaGkA" iti vizvaprakAzaH / punaH kiMviziSTemyaH / vasantamAse labdhaprasarebhyaH / pakSe, vasAntramAse labdhaprasarebhyaH / rAkSasA hi vasAntramAMsAni jagdhvA puSTA bhavanti / punarapi kiMviziSTamyaH / ApItalohitebhyaH / A samantAt pItAni lohitAni yaH, tebhyH| pakSe, A samantatobhAvena pItam AsvAditaM rudhiraM yaiste, tebhya iti / vasante hi palAzAni palAzakusumAni dRSTA palAzebhyaH ( rAkSasebhyaH ) iva palAzemyaH (palAzakusumebhyaH ) bibhyatIti / / 637 // 1G, I jiyaviNAsAsakiya va 2 G omits gala For Private And Personal Use Only

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64) : 66.11 / vasaMtabajA 638) eko ciya dubvisaho viraho mAre gayavaI bhImo / kiM puNa gaddiyasilImuddasamAddavo phagguNo patto // 9 // 639) hosa kila sAhAro sAhAre aMgaNakima varddhate ' // patte vasaMtamAse vasaMtamAlAi soi // 10 // 640) kiMkari kari ma ajuttaM jaNeNa jaM bAlao tti bhaNio si / dhavalattaM deto kaMTayANa sAhANa malinattaM // 11 // 175 1 | 8 638) [ eka eva durviSo viraho ( viratho) mArayati gatapatikAH (gajapatIn ) bhImaH / kiM punargRhItazilImukhasamAdhatraH phAlgunaH prAptaH // ] eka eva viraho viyogastAvanmArayati gatapatIrgatapatikAH strIH / kiMviziSTaH / durviSaH, punarbhImo raudraH / kiM punaH phAlgunamAsaH prAptaH / kiMviziSTaH / gahiya silImuhasamAhavo gRhItAH zilImukhA bhramarA yena sa gRhIta zilImukhaH / mAdhavena caitreNa saha vartata iti samAdhavaH / gRhItazilImukhazvAnau samAdhavazca gRhIta zilImukhasamAdhatraH / phAlgunaH prAptaH / virahastAvanmArayati proSitapatikAH / tatrApi cet sa madhukarasahitaH sacaitramAsaH phAlgunamAsaH / tasminnatyuddIpanatvAdvirahasya / atha ca eka eva viratho ratharahito duHsaho bhImo vRkodarastAvanmArayati gajapatIn hastirAjAn / kiM punaH phAlguno'rjunaH prApto na mArayati / kiMviziSTaH / gahiyasilo muhasamAhavo / gRhItAH zilI* mukhA bANA yena / tathA saha mAdhavena vartata iti samAdhatraH / gRhItazilImukhazvAsau samAdhavazca sa tthaa| bhImo vRkodaro gajapatIn mArayatyekaH / tatrApi 'ghRtakANDakodaNDo bhagavatsArathirarjunacet prApto bhavediti zleSaH // 638 // 639) [ bhaviSyati kila sAdhAraH sahakAre'GgaNe vardhamAne / prApte vasantamAse va sAntra mAMsAni zoSayati // ] kAcidvirahiNI AmravRkSamupavA pazcAttasminvardhamAne prlpti| kileti saMbhAvanAyAm / sahakAre'GgaNaviSaye vardhamAne sati kila ko'pi sAdhAraH sahadhAro'yaM bhaviSyati / vasantamAse prApte'sau sahakAro vasAntramAMsAni zoSayati mama // 639 // For Private And Personal Use Only 640) [ kiMkari kuru mAyuktaM janena yadvAlaka iti bhaNito'si / dhavalatvaM dadAnaH kaNTakAnAM zAkhAnAM malinatvam || ] kiMkari mA kArSIra 1 G, I vahate, 2 G, I sahAdhAratvaM

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vajjAlaggaM [641 : 66.12 641) mA rajja' suhajaNae sohaMjaNae ya dihmttmmi| bhajjihisiya sAhasiyA sA hasiyA savvaloeNa // 12 // / 67. gimhavajA [grISmapaddhatiH] 642) avareNa tavai sUro sUreNa ya tAviyA tavai reNU / sUreNapareNa puNo dohi pi hu tAviyA puhavI // 1 // 643) gimhe davaggimasimailiyAi dIsaMti vijhasiharAI / Asasu pautthavaie na huMti navapAusamAI // 2 // worrwww.wwwmmmmm yuktam / janena tvaM yad bAlaka iti bhaNito'si / kiM kurvastvam / kaNTakAnAM dhavalatvaM dadAnaH patrANAM ca malinatvam / / 640 / / 641) [ mA rajya zubhaMjanake zobhAJjanake ca dRssttmaatre| bhakSyasa. iti sAhasikA sA hasitA sarvalokena // ] mA rajya zubhaMjanake zobhAJjanake ca dRSTamAtre / asmin dRSTe'pi tvaM bhakSyasa iti sA sAhasikA sarvalokena hasitA // 641 // 642) [ apareNa tapati sUryaH sUryeNa ca tApitA tapati reNuH / sUryeNApareNa punIbhyAmapi khalu tApitA pRthivI / / ] apareNa uttarAyaNena' sUryastapati / sUryeNa tApitA rennustpti| sUryeNa apareNa grISmeNa ca dvAbhyAmapi tApitA pRthvI tapati / / 642 // 643) [ grISme davAgnimaSImalinIkRtAni dRzyante vindhyazikharANi / Azvasihi proSitapatike na bhavanti navaprAvRDabhrANi // ] he proSitapatike Azvasihi / na bhavanti navaprAvRDabhrANi prAvRTkAlInameghAH / tarhi kimetadityAha / grISme davAgnimaSImalinIkRtAni dRzyante vindhya zikharizikharANi / kAcitproSitapatikA prISmodbhavavahnidagdhavindhyazikharANi dRSTvA prAvRTkAlo mama kAlarUpI ayaM samAjagmivAniti zvAsadhautAdharA sakhyA " na bhavanti. ghanAdhanA ete" ityUce / / 643 // 1G, I Laber raJca 2G, I saubhAgyajanake 3G, I omit uttarAyaNena For Private And Personal Use Only

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-1647 : 68.2] pAusavajjA 177 644) DahiUNa niravasesaM sasAvayaM sukkhrukkhmaaruuddho| ki sesaM ti davaggI puNo vi raNaM paloei // 3 // *645) mUlAhiMto sAhANa niggamo hoi sayalarukkhANaM / sAhAhi mUlabaMdho jehi kao te tarU dhannA // 4 // 68. pAusavajjA [prAvRTpaddhatiH] 646) bhaggo gimhappasaro' mehA gajjaMti lddhsmaannaa| morehi vi ugghuTuM pAusarAyA ciraM jyu||1|| 647) kakkhAyapiMgalaccho kasaNaMgo cddulvijjujiihaalo| pahiyaghariNIi dilo meho ukkApisAo vva // 2 // 644) [dagdhvA niravazeSaM sazvApadaM zuSkavRkSamArUDhaH / kiM zeSamiti davAgniH punarapyaraNyaM pralokayati / / ] davAgniH punarapyaraNyaM pralokayatIva / kathamiti / kiM zeSamiti / kiMviziSTaH / zuSkavRkSamArUDhaH / kiM kRtvA / sazvApadaM sajIvaM vanaM niravazeSaM dagdhvA / mayA tAvadazeSajIvasahitaM vanaM bhasmIkRtam / idAnIM zeSaM kimiti vartata ityuccaiH zuSkaM tarumArUDha iti pratIyate sma vanavahniriti / / 644 // 645) [ mUlebhyaH zAkhAnAM nirgamo bhavati sakalavRkSANAm / zAkhAbhirmalabandho yaiH kRtaste taravo dhanyAH // ] sakalatarUNAM mUlAt ( ? mUlebhyaH ) zAkhAnirgamo bhavati / zAkhAbhireva mUlabandho yaiH kRtaste saravo dhanyAH / agnaya ityarthaH (!) / / 645 // 646) [bhagno prISmaprasaro meghA garjanti labdhasamAnAH / mayUrairapyughuSTaM prAvRDAjazciraM jayatu / / ] bhagno grISmaprasaro meghA garjanti labdhasaMmAnAH / mayUrairapyuddaSTaM cukUje evaM, prAvRddhAjazciraM jayatu / / 646 / / 647) [ kaSAyapiGgalAkSaH kRSNAGgazcaTula vidyujihvaH / pathikagRhiNyA dRSTo megha ulkApizAca iva // ] pathikagRhiNyA megha ulkayopalakSitaH pizAca iva dRSTo dadRze / kiMviziSTo meghaH / kaSAyapiGgalAkSaH, kRssnnaanggH| caTulavidhudeva jihvA vidyate yasya saH // evaMvidho meghH| pizAcapale, caTulA vidyudiva jihvA yasyeti / / 647 / / 11 giMbhappasaro vala 12 For Private And Personal Use Only

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178 vajAlagaM 648 ) gajjaMti ghaNA bhaggA ya paMthayA pasariyAra sariyAo / ajja vi ujjayasIle piyassa paMthaM phloesi // 3 // 649 ) aNujhijjirIu AloiUNa pahiyassa phiyjaayaao| dhArAmokkhaNiNaM mehANa galaMti sUNi // 4 // 650 ) ucca uccAviya kaMdhareNa bhaNiyaM va pAuse sihiNA / ke ke ime pautthA mottUNa gharesu ghariNIo // 5 // 651 ) jA nIlaja laharodAra 'gajjie, marai neya tuha jAyA / tA pahiya turiyaturiyaM vaha vaha ullavai kalakaMThI // 6 // [ 648 : 68.3 648 ) [ garjanti ghanA bhagnAzca panthAnaH prasRtAH saritaH / adyApi RjuzIle priyasya panthAnaM pralokayasi // ] kAcinmugdhavirahiNI nirantara varSati vAride, saritsUbhayakUlaMkaSAsu satISu, AtmIyaprANezvarasyAgamanaM vAJchantI kayAcit sakhyaitramucyate / adyApi RjuzIle priyasya panthAnamavalokayasi, yato garjanti ghanAH panthAnazca bhagnAH sarito dUraM prasRtAH // 648 // 649) [ anukSayaNazIlA Alokya pathikasya pathikajAyA: / dhArAmokSa nibhena meghAnAM gaDhantyazraNi / / ] meghAnAM galantyazraNi / kena kRtvA / dhArAmokSanibhena dhArAmokSaNavyAjena / kiM kRtvA / avalokya / kAH / pathikajAyAH proSitabhartRkAH / kiMviziSTA dRSTvA / aNu jhijjarIo anukSINa (? anukSayaNa )zIlAH / yathA yathA vayaM dhArA muJcAmastathA tathAm rodanadhArA muJcanti / asmAnanukurvanti cakSurbhyAm amUrvarAkyaH kila / dayayA jaladhArAcchalena ghanAghanA api ghanaM ruruduH || 649 // 650) [ uccairuccIkRtakandhareNa bhaNitamiva prAvRTkAle zikhinA / keka ime proSitAmuktvA gRheSu gRhiNIH || ] ime ke ke gRhiNIgRha eva parityajya proSitA iti zikhinA mayUreNa bhaNitamiva / kiM viziSTena / uccamatyartha mUvakRtakandhareNa // 650 // For Private And Personal Use Only 651 ) [ yAvannIlajaladharodAragarjite mriyate naiva tava jAyA / tAtpathika tvaritatvaritaM vaha vahetyulapati kalakaNThI // ] he pathika, 1 I 'jalaharIrAla 2G, IpUraprasRtAH

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-654 : 69.2 ] sarayavajjA 652) amuNiyapayasaMcArA dIsaMti bhayaMkarA bhuyaMga vv| visavisamA dulaMghA mehA mahimaMDale laggA // 7 // 69. sarayavajA [zaratpaddhatiH] 653) susara va paMkaM na vahati nijjharA varahiNo na nazcati / taNuAyaMti naIo atthamira pAusariMde // 1 // 654) uyaha' tarukoDarAo gacchaMtI pUsayANa riNcholii| sarae jario dhva dumo pittaM va salohiyaM vamai // 2 // yAvattaba jAyA na mriyate / ka sati / nIlajaladharodAragarjite sati / tAvat tvaritatvarita vaha bahetyullapati kalakaNThI // 651 // 652) [ajJAtapadasaMcArA dRzyante bhayaMkarA bhujaGgA iva / viSaviSamA durlaGkhyA meghA mahImaNDale lagnAH / / ] ajJAtapadasaMcArA dRzyante meghA bhujaMgA iva bhayaM karA: / na jJAtaH padAnAM saMcAro yeSu / ahipakSe, ( na jJAtaH padAnAM saMcAro ) yeSAM te| kiMviziSTAH / mahImaNDale lagnA jalaprAgbhArabharitatvAt pRthvIspRzaH // 652 / / 653) [ zuSyatIva paGko, na vahanti nirjharA, barhiNo na nRtyanti / tanUbhavanti nadyo'stamite prAvRTakAlanarendre || ] prAvRDnarendre'stamita evaM jAtam / kIdRgityAha / zuSyatIva paGkam / nirjharA na vahanti / barhiNo na nRtyanti / nadyazca tanukAyante / yathA kasmiMzcit pradhAnapuruSe vinaSTe zokatanutanukRzAdayo ( ? zokAttanukRzatvAdayo ) bhavanti tatparivArasya // 653 // 654) [pazyata tarukoTarAdgacchantI zukAnAM paGktiH / zaradi jvarita iva drumaH pittamitra salohitaM vamati // ] pazyata tarakoTarAnnirgacchantI zukAnAM patiH / utprekSate / zaradi jvarito drumaH pittaM salohitaM vamati / zukazarIraharitatvena caMcAzca lauhityena salohitaM pittamivotprekSate (! salohitaM pittamutprekSyate) // 654 // I C, I uvaha, 2 [ pUsuyANa For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 180 www.kobatirth.org vajjAlaggaM 70. hemaMtabajjA [ hemantapaddhatiH ] 655) jANijjai na u piyamappiyaM pi loyANa tammi hemaMte / suyaNa samAgama vaggI niccaM niccaM suhAveha // 1 // Acharya Shri Kailassagarsuri Gyanmandir 71. sisiravajjA [ zizira paddhatiH ] 656) Dajjhatu sisiradiyahA piyamappiyaM jaNo vahai / taarNassa va hiyae sIyAyavaNakkhao jAo // 1 // 657 ) avadhUya alakkhaNadhUsarAu dIsaMti phruslukkhaao| uya sisiravAyalaiyA' alakkhaNA dINapurisa vva // 2 // 658) corANa kAmuyANa ya pAmarapahiyANa kukkuDo raDai / re palaha ra maha vAhayaha' vadaha taNuijjara rayaNI // 3 // [65570.1 655) [ jJAyate na tu priyamapriyamapi lokAnAM tasminhemante / sujanasamAgama ivAgnirnityaM nityaM sukhayati / / ] jJAyate na priyamapriyaM tasmin hemante lokAnAm / sujanasamAgama ivAgnirnityaM nityamadhikaM sukhayati // 655 // 656) [ danta zizira divasAH priyamapriyaM jano vahati / dazavadanasyeva hRdaye sItAtapanakSayo jAtaH / / ] ziziradivasA dahyantAm / priyamapriyaM jano vahati / dazavadanasyeva hRdaye sItAtapanakSayo jAtaH || 656 // 7 1 IG sisiravAulaDyA 657 ) [ avadhUtAlakSaNadhUsarA dRzyante paruSarUkSAH / pazya zizira - vAtagRhItA alakSaNA dInapuruSA iva / / ] ziziravAtagRhItA dIna puruSasyeva alakSaNAnIva / uya pazya / kiMviziSTAH / avadhUtalakSaNadhUsarA dRzyante paruSAH snigdhAH / / 657 / / after pAmarANAm " 658) [ caurANAM kAmukAnAM pAmarapathikAnAM ca kukkuTo raTati / re palAyadhvaM ramadhvaM, vAhayata, vahata, tanUbhavati rajanI // ] kukkuTo raTatyevam / keSAmityAha / caurANAM, kAmukAnAM, pAmarANAM pathikAnAM ca / re caurAH palAyadhvaM tanUbhavati rajanI / ramadhvaM kAmukAH / vAhayata kSetrANi 3 1 2 I vAhaha 3 G, I add karSukANAM For Private And Personal Use Only

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-662: 72.4] jarAvajA - 72. jarAvajjA [ jarApaddhatiH ] 659) tA dhaNariddhI tA suMdarattaNaM tA viyaDimA loe| jA taruNIyaNakaDuyattaNAi na hu huMti paliyAI // 1 // 660) na tahA loyammi kaDakkhiyammi na hu jaMpiyaM taha ccey| jaha jaha' taruNIyaNaloyaNesu sIse paDatANaM // 2 // 661) ramiyaM jahicchiyAe dhUlodhavalammi gAmamajjhammi / DibhattaNassa diyahA ya NaM kayA jarayadiyaha vva // 3 // 662) saMkuiyakaMpiraMgo sasaMkiro dinnsylpymggo| paliyANa lajjamANo na gaNei aittae dinnaM // 4 // pAmarAH / he pathikA vahata mArgam / tanukAyate rajanIti padaM padaM prati yojyam // 658 // 659) [ tAvaddhanaRddhistAvatsundaratvaM tAvadvidagdhatA loke / yAvattaruNIjanakaTukatvAni na khalu bhavanti palitAni // ] / / 659 // 660) [ na tathA loke kaTAkSite na khalu jalpitaM tathaiva / yathA yathA taruNIjanalocaneSu zIrSe patatsu // ] na tathA loke kaTAkSitena na khalu jalpitaM tathA, yathA taruNIjanalocaneSu zIrSe patatAm // 660 // 661) [ ramitaM yathepsitaM dhUlIdhavale grAmamadhye / Dimbhatvasya divasAzca nanu kRtA jarAdivasA iva / / ] Dimbhatvasya divasA nanu kRtA jaradivasaH ( ? jarAdivasA iva ) | dhUlidhavale grAmamadhye yathepsitaM ramitaM krIDitam // 661 // 662) [saMkucitakampanazIlAGgaH zaGkanazIlo dattasakalapadamArgaH / palitebhyo lajjamAno na gaNayati atIte dattam / / ] saMkucitakampanazIlAGgaH, zaGkanazIlo', dattasakalapadamArgaH palitebhyo lajjamAno na gaNayatiH / ayi iti AmantraNe / dattamiti na gaNayati / / 662 // 1G omits jaha 2 I jaradivasaiH 3 1 sazaGkanolaH For Private And Personal Use Only

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vajjAlaggaM [ 663 : 72.5663) vammahabhakkhaNadivosahIi aMgaM ca kuNai jrraao| pecchaha niThurahiyao ehi sevei taM kaamo||5|| 664) ujjhasu visayaM pariharasu dukyaM kuNasu niyamaNe dhamma / ThAUNa kaNNamUle i8 siThaM va palieNa // 6 // 665) jIyaM jalabiMdusamaM uppajai jovaNaM saha jraar| diyahA diyahehi samA na huMti kiM niThuro loo||7|| 666) varisamayaM naraAU tassa vi addheNa hu~ti raaiio| addhassa ya addhayaraM harai jarA pAlabhAvo ya / / 8 // 667) ko ettha sayA suhio kassa va lacchI thirAi pemmaaii| kassa vana hoi paliyaM bhaNa ko nahu khaMDio vihinnaa||9|| 663) [ manmathabhakSaNadivyoSadhyAGgaM ca karoti jarArAjaH / prekSavaM niSThurahRdaya idAnIM sevate taM kAmaH // 663 // ] ___664) [ ujjha viSayaM parihara duSkRtaM kuru nijamanasi dharmam / sthitvA karNamUla iSTaM kathitamiva palitena / / ] karNamUle sthitvA, iSTaM kathitamiva palitena vArddhakena / iti katham / viSayam ujjha tyaja, duSkRtaM parihara parityaja, nijamanasi dharma kuru / iti karNamUle lagitvA kathitamiva / pUrva hi jarA karNamUla eva samAgacchati / / 664 / / 665) [ jIvitaM jalabindusamamutpadyate yauvanaM saha jarayA / divasA divasaiH samA na bhavanti, kiM niSThuro lokaH // ] jIvitaM jalabindusamamutpacate yauvanaM jarayA samam / divasA divasaiH samA na bhavanti / kiM loko niSThuraH / / 665 // 666) [ varSazataM narAyustasyApyardhena bhavanti rAtrayaH / ardhasya cArdhataraM harati jarA bAlabhAvazca / / ] varSazataM narAyustasyApyarthena bhavanti rAtrayaH / ardhasyArdhataraM harati jarA vAlabhAvazca // 666 // 667) [ ko'tra sadA sukhitaH kasya vA lakSmIH sthirANi premANi / kasya vA na bhavati palitaM bhaNa ko na khalla khaNDito vidhinA || ] ko'tra jagati sadA sukhitaH, kasya lakSmIH sthirA, kasya premANi sthirANi / kasya ca na bhavati palitaM, bhaNa kaH khalu na khaNDito vidhinA // 667 // For Private And Personal Use Only

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Achary -671:44.1] mahilAvajA 183 73. mahilAvajA [ mahilApaddhatiH] 668) gahacariya devacariyaM tArAcariyaM carAcare cariyaM / jANaMti sayalavariyaM mahilAcariyaM na yAti // 1 // 669) bahukUDakavaDamariyA mAyArUveNa raMjae hiyayaM / mahilAe sambhAvaM anja vi bahavo na yANati' // 2 // 670) gheppar3a macchANa pae AyAle pakkhiNo ya pymggo| ekaM navari na gheppai dullakhaM kAmiNIhiyayaM // 3 // 74. puvakayakammavajA [ pUrvakRta karmapaddhatiH] 671) iha loe ciya dIsaha saggo narao ya kiM paratteNa / dhaNavilasiyANa saggo narao dAlidiya jaNANaM // 1 // 668) [ grahacaritaM devacarita tArAcaritaM carAcare caritam / jAnanti sakalacaritaM mahilAcaritaM na jAnanti // ] grahacaritraM, devacaritraM, tArAcaritraM, carAcaracaritraM, jAnanti sakalacaritraM, mahilAcaritraM na jAnanti budhAH // 668 // 669) [ bahukUTakapaTabhRtA mAyArUpeNa raJjayati hRdayam / mahilAyAH sadbhAvamadyApi bahavo na jAnanti / / 669 / / ] 670) [ gRhyate matsyAnAM payasyAkAze pakSiNazca padamArgaH / eka kevalaM na gRhyate durlakSyaM kAminIhRdayam / / ] gRhyate matsyAnAM padamArgaH / kva / payasi jale / tathA pakSiNaH padamArga AkAze gagane gahyate / ekaM na paraM gRhyate / kiM tat / durlakSyaM kAminIhRdayam / jalacarasya matsyasya payasi caraNavikSepo'pi, AkAze pakSiNo'pi grahItuM zakyate / na punaH kUTakapaTacittAyAH striyo hRdayam // 670 / / 671) [ iha loka eva dRzyate svagoM narakazca kiM paralokena / dhanavilasitAnAM svargoM narako daridrajanAnAm // ] iha loka eva dRzyate svargoM narakazca kiM paratreNa / kathaM, tadeva darzayati / dhanavilasanazIlAnAM svargoM, dAridrayamudritajanAnAM narakaH / ye dhanino dharmAdiSu padArtheSu dhanaM niyuJjate 1I jANaMti 2G dAliddaya' For Private And Personal Use Only

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vajAlaggaM [672: 74.2. 672) vihaDaMti suyA vihaDaMti baMdhavA vihaDei saMcio attho| ekaM navari na vihaDai narassa puvakayaM kammaM // 2 // 673) avaharai jaM na vihiyaM jaM vihiyaM taM puNo na nAsei / aiNiuNo navari vihI sitthaM pi na vaDiu~ dei // 3 // 674) jaMciya vihiNA lihiyaM taM ciya pariNamai sayalaloyassa / iya jANiUNa dhIrA vihure vi na kAyarA huMti // 4 // 675) pAvijai jattha suhaM pAvijai maraNavaMdhaNaM jattha / teNa tahi ciya nijjai niyakammagalatthio jIvo // 5 // ta eva svargiNaH / ye ca pratyahaM dehItyakSaravadanacuMcavasta eva nArakikAH / svarganarako hi nAmarUpiNau // 671 // 672) [ vighaTante sutA vighaTante bAndhavA vighaTate saMcito'rthaH / eka kevalaM na vighaTate narasya pUrvakRtaM karma // ] vighaTante sutA, vighaTante bAndhavA, vighaTate saMcito'pyathoM, navari kevalam ekaM pUrvakRtaM karma narasya na vighaTate / / 672 // 673) [ apaharati yanna vihitaM yadvihitaM tatpunanaM nAzayati / ' atinipuNaH kevalaM vidhiH sisthanapi na varSituM dadAti / / ] vidhiryanna kRtaM tannApaharati ( ? vidhiryanna kRtaM tdphrti)| yat kRtaM tat punarna nAzayati / ata evAtinipuNaH sikthamapi varSituM na dadAti // 673 / / 674) [ yadeva vidhinA likhitaM tadeva pariNamati sakalalokasya / iti jJAtvA dhIrA vidhure'pi na kAtarA bhavanti / / ] yadeva vidhinA pUrva-- kRtakarmaNA likhitaM tadeva pariNamati sakalalokasya, iti jJAtvA dhIrA vidhure'pi na kAtarA bhavanti / / 674 / / .. 675) [ prApyate yatra sukhaM prApyate maraNabandhanaM yatra / tena tatraika nIyate nijakarmagalahastito jIvaH / / ] yatra sukhaM prApyate yatra maraNabandhana prApyate tena tatraiva nijakarmaNA galahastito nIyate / yatra maraNaM bhavati tatra kiM ko'pi yAti / paraM nijakarmaNA balAtkAreNa avazaH / saMstatraika nIyate // 675 // For Private And Personal Use Only

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-679: 75.2] ThANavajA 676) tA ki bhaeNa kiM ciMtiSaNa kiM jarieNa bhuenn| jai so caiva viyaMbhai puvakao puNNapariNAmo // 6 // 677) ko dAUNa samattho ko vA hariUNa jassa jaM vihiyaM / pariNamai phalaM puttaya punvakammANusAreNa // 7 // 75. ThANavajjA [ sthAnapaddhatiH] 678) rAyaMgaNammi parisaMThiyassa jaha kuMjarassa mAhappaM / vijhasiharammi na tahA ThANesu guNA visarTeti // 1 // 679) ajjhAkavolaparisaMThiyassa jaha caMdaNassa mAhappaM / malayasihare vi na tahA ThANesu guNA visarTeti // 2 // 676) [ tat kiM bhayena kiM cintitena kiM khinnena bahunA / yadi sa eva viz2ambhate pUrvakRtaH puNyapariNAmaH / / tataH kiM bhayena, kiM cintitena, kiM khinnena bahunA, yadi pUrvapuNyapApakRtaH pariNAmo viz2ambhate sa eva // 676 // 677) [ ko dAtuM samarthaH ko vA hA~ yasya yadvihitam / pariNa-. mati phalaM putraka pUrvakarmAnusAreNa / / ] yasya yadvihitaM tat ko vA dAtuM vA hatuM samarthaH / he putraka pUrvakarmAnusAreNa phalaM pariNamati // 677 / / 678) [ rAjAGgaNe parisaMsthitasya yathA kuJjarasya mAhAtmyam / / vindhya zikhare na tathA sthAneSu guNAH prasaranti // ] rAjAGgaNe parisaMsthitasya kuJjarasya yathA mAhAtmyaM tathA vindhyazikhare na / yatrotpanna vastu tatra tathA na zobhate yathAnyatra sthAne zobhatetarAm / ata eva sthAneSvAkareSu guNA visajheti vighaTante / / 678 / / ____679) [ prauDhayuvatikapolaparisaMsthitasya yathA candanasya maahaatmym| malayazikhare'pi na tathA sthAneSu guNAH prasaranti / / ] prauDhayuvatIkapola-. sthitasya zrIcandanasya yathA mAhAtmya, tathA malayAcala zikhare n| sthAneSu guNA vighaTante viz2ambhante / / 679 // 1c vivaDhaMti 2 I pUrvakRtaH puNyakRtaH puNyapariNAmaH For Private And Personal Use Only

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68 vajAlaggaM [680 : 75.3680) gharataruNiNayaNaparisaMThiyasta jaha kajjalassa mAhappaM / dIvasihare vi na tahA ThANesu guNA visadRti // 3 // kesANa daMtaNahaThakkurANa bahuyANa vahuyaNe taha ya / thaNayANa ThANacukANa mAmi ko AyaraM kuNai // 4 // ThANaM na muyai dhIro ThakkurasaMghassa dutttthvggss| ThaMtaM pi' dei jujhaM ThANe ThANe jasaM lahai // 5 // 683) gahiyavimukkA teyaM jaNaMti' sAmAiNo nariMdANaM / daMDo taha cciya driya AmUlaM haNai ttNkaaro|| 6 // 684) uyahivaDavANalANaM paropparulhavaNasosaNamaNANaM / amuNiyamajjhapajalaNANa vaiyaro jiNai jiyloe||7|| wwwwwwwwwwwww 680) [ varataruNInayanaparisaMsthitasya yathA kajalasya mAhAtmyam / dIpazikhare'pi na tathA sthAneSu guNAH prasaranti / / ] varataruNInayana sthitasya kajjalasya yathA mAhAtmyaM, tathA na diipshikhre| sthAneSu guNA vijRmbhante // 680 // 681) [ kezAnAM dantanakhaThakurANAM vadhUkAnAM vadhajane tathA ca / stanAnAM sthAnabhraSTAnAM sakhi ka AdaraM karoti / / ] he mAmi sakhi, kezAnAM, dantAnAM, nakhAnA, ThakkurANAM vadhUnAM bahujane ( ? vadhUjane ) tathA ca stanAnAM sarveSAmapi sthAnabhraSTAnAM ko nAmAdaraM karoti / api tu na ko'pi // 681 // 682) [ sthAnaM na muJcati dhIraSThakurasaMghasya duSTavargasya / tiSThadapi dadAti yuddhaM sthAne sthAne yazo labhate / / ] dhIraH sthAnaM na muJcati / kasya / ukurasaMghasya duSTavargasya / tiSThadapi yuddhaM dadAti, sthAne sthAne yazo labhate // 682 / / 683) [ gahItavimuktAstejo janayanti sAmAjikA narendrANAm / daNDastathaiva sthita AmUlaM hanti TaNatkAraH / / 683 // ] 634)[ udadhivaDavAnalayoH parasparanirvApaNazoSaNamanasoH / ajJAtamadhyaprajvalanayorvyatikaro jayati jIvaloke // 684 // ] 1G tircha pi 2 [ jiNaMti For Private And Personal Use Only

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-688 : 76.4] guNavajjA 76. guNavajjA [ guNapaddhatiH ] (685) jai natthi guNA tA kiM kuleNa guNiNo kuleNa na hu kjj| kulamakalaMkaM guNavajjiyANa garuyaM ciya kalaMkaM // 1 // 686) guNahINA je purisA kuleNa gavvaM vahati te muuddhaa| vaMsuppanno vi dhaNU guNarahie natthi TaMkAro // 2 // 687) jammaMtaraM na galyaM garuyaM purisassa guNagaNArahaNaM / muttAhalaM hi garuyaM na hu garuyaM sippisaMpuDayaM // 3 // 688) kharapharasaM sippiuDaM rayaNaM taM hoi je aNagdheyaM / jAIi kiM va kijai guNohe dosA phusijjati // 4 // wwwwwwwwwwwwwww w ___ 685) [ yadi na santi guNAstat kiM kulena, guNinaH kulena na khala kAryam / kulamakalakaM guNavarjitAnAM guruka eva kalaGkaH // ] yadi na santi guNAstataH kiM kulena / guNino guNavataH kulena na khalu kAryam / guNavarjitAnAM narANAm akalaGkamapi kulaM gurutaraH kalaGkaH / nirguNasya kulInasyApi kulaM kalaGkAya bhavatItyarthaH // 685 / / 686) [ guNahInA ye puruSAH kulena garva vahanti te maDhAH / vaMzotpannamapi dhanuH guNarahitaM nAsti TaNatkAraH // ] guNahInA ye puruSAH kulena " ahaM kulIno'smi " iti garva vahanti te mUDhA mUrkhAH / kathamevaM jJAyata ityAha / tadeva pazya / vaMzotpanne'pi dhanuSi guNarahite nAsti TaNaskAraH / yadyapi kulotpannastathApi guNarahitastuNAya bhavati / yathA guNarahitaM dhanuH piMjanAdatiricyate (!) // 686 // 687) [ janmAntaraM na guru guru puruSasya guNagaNArohaNam / muktAphalaM hi guru na khalu guru zuktisaMpuTakam / / ] janmAntaraM na guru, puruSasya guNagaNArohaNaM guru / amumevArthamarthAntareNa vivRNoti / muktAphalaM sphuTaM guru, na punastadutpattisthAnaM zuktisaMpuTam // 687 // 688) [ kharaparuSaM zuktipuTaM ratnaM tadbhavati yadanaya'm / jAtyA kimiva kriyate guNairdoSAH proJchayante / / ] atizayena paruSaM zuktipurTa For Private And Personal Use Only

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vajAlaggaM 689) jaM jANai bhai jaNo guNANa vivANa aMtaraM garuyaM / labha guNehi vidvavo vihavehi guNA na gheppaMti // 5 // 690) ThANaM guNehi labbhai tA guNagahaNaM avasta kAyacchaM / hAro vineya pAvara guNarahio taruNithaNavahaM // 6 // 691) pAsaparisaMThio vi hu guNahINe kiM kare guNavaMto / jAyaMdhayassa dIvo hatthakao niSphalo cceya // 7 // 692 ) paralayanayANaM pi hu pacchattAo na tANa purisANaM / jANa guNucchAheNaM jiyaMti se samutpannA // 8 // [ 689 : 76.5 bhavati / tadutpannaM ca ratnaM ca tadbhavati yadanarghyam' / jAtyA kimiva kriyate,. guNairdoSAH procyante // 688 // 689 ) [ yajjAnAti bhaNati jano guNAnAM vibhavAnAmantaraM gurukam / labhyate guNairvibhavo vibhavairguNA na gRhyante / / ] yabjAnAti bhaNati jano guNAnAM vibhavAnAM ca mahadantaram / vibhavo guNairlabhyate, vibhavena guNA na gRhyante, na labhyanta iti // 689 // 690) [ sthAnaM guNairlabhyate tadguNagrahaNamavazyaM kartavyam / hAro'pi naiva prApnoti guNarahitastaruNIstanapaTTam || ] sthAnaM guNairlabhyate, tato guNagrahaNamavazyameva kartavyam / etadeva dRSTAntenopodbalayati / hAro'pi - AstAM tAvat sacetanaH puruSaH- naiva prApnoti guNarahitastaruNIstanapaTTam || 690 // 691) [ pArzvaparisaMsthito'pi khalu guNahIne kiM karoti guNavAn / jAtyandhakasya dIpo hastakRto niSphala eva // ] pArzve parisaMsthito'pi guNahIne kiM karoti guNavAn / jAtyandhasya dIpo hastakRto niSphala eva // 691 // For Private And Personal Use Only 692) paralokagatAnAmapi khalu pazcAttApo na teSAM puruSANAm / yeSAM guNotsAhena jIvanti vaMze samutpannAH // ] yeSAM guNotsAhena kulotpannA api puruSA jIvanti, teSAM puruSANAM paralokagatAnAmapi khalu na pazcAttApaH / 11 yadanarveyam

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696 : 77.4 ] guNaNiMdAvajjA ____77. guNaNidAvajjA [ guNanindApaddhatiH ] 693) muttAhalaM va pahuNo guNiNo kiM karai veharahiyassa / jattha na pavisai sUI tattha guNA bAhira cceya // 1 // 694) piyakelisaMgamosArieNa hAreNa ciMtiyaM eyaM / avasararahiyA guNavaMtayA vi dUre dharijjati // 2 // 695) tA nigguNa cciya varaM pahuNavalaMbheNa jANa prioso| guNiNo guNANurUvaM phalamalahaMtA kilissaMti // 3 // 696) nigguNa guNehi niyaNigguNattaNaM dehi amha sar3Ie / ___ kalikAle ki korai guNehi pahuNo na gheSpaMti // 4 // ye guNavantaste mRtA api jIvanti / aho dhanyA ete puruSA yeSAM pUrvajA guNagaNAlaMkRtA abhUvanniti / / 692 / / / 693) [ muktAphalamitra prabhorguNinaH kiM karoti vedharahitasya / yatra na pravizati sUcI tatra guNA bahireva / / ] vedharahitasya prabhorguNinaH kiM kurvanti( ? karoti ) yathA muktAphalasya vedharahitasya / yatra na pravizati sUcI tatra guNA bahireva / / 693 / / 694) [ priyakelisaMgamotsAritena hAreNa cintitametat / avasararahitA guNavanto'pi dUre dhriyante // ] priyakelisaMgame suratakrIDAprastAve utsAritena hAreNa cintitam / kimityAha / avasararahitA guNavanto'pi dUre dhriyante / yadyevaM nAsti tarhi kathaM yairasmAbhistaruNIkucakalazayobhUSA janitA te vayamapi guNino dUre dhriyAmahe / / 694 / / 695) [ tannirguNA eva varaM prabhunavalambhena yeSAM paritoSaH / guNino guNAnurUpaM phalamalabhamAnAH klizyanti // ] tato nirguNA eva varaM pradhAnaM, yeSAM nirguNAnAM prabhunavalambhena paritoSaH / guNinaH punarguNAnurUpaM phalamalabhamAnAH klizyanti // 695 // 696) [ nirguNa guNairnijanirguNatvaM dehyasmabhyaM vinimayena / kalikAle kiM kriyate guNaiH prabhavo na gRhyante // ] he nirguNa guNairnijanirguNatva For Private And Personal Use Only

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bajAlaggaM [697 : 77.5697) samvatto vasai dharA saMti nariMdA guNA vi agchati / tA kiM sahati guNipo aNAyaraM asthavaMtANaM // 5 // 78. guNasalAhAvajjA [ guNazlAghApaddhatiH | 698) jassa na geNhaMti guNA suyaNA goTThIsu raNamuhe suhddaa| niyajaNaNijovaNullaraNeNa kiM teNa jAeNa // 1 // 699) kiM teNa jAieNa vi purise payapUraNe vi asamattheM / jeNa na jaseNa bhariyaM sari vva bhuvaNaMtaraM sayalaM // 2 // 700) dese gAme nayare rAyapahe tiyacaukamagge vaa| jassa na pasarai kittI dhiratthu kiM teNa jAeNa // 3 // 701) kiM teNa AipaNa va kiMvA pasayacchi teNa va gaeNa / jassa kae raNaraNayaM nayare na gharAgharaM hoI // 4 // masmabhyaM dehi / kayA / saDIe dravyavinimayena / yataH kalikAle ki kriyate, guNaiH prabhavo na gRhyante // 696 / / 697) [ sarvato vasati dharA santi narendrA guNA apyanti / tat kiM sahante guNino'nAdaramarthavatAm // ] sarvato dharA vasati, narendrAH santi, guNA apyaya'nte / tataH kiM sahante guNino'nAdaramarthavatAm / yadi sarvatra vAsaH, sarvatra narendrAH, sarvatra guNAH pUjyante // 697 / / 698) [ yasya na gRhanti guNAn sujanA goSThISu raNamukhe subhaTAH / nijajananIyauvanocchedakena kiM tena jAtena // 698 / / ] 699) [ kiM tena jAtenApi puruSeNa padapUraNe'pyasamarthena / yena na yazasA bhRtaM saridvad bhuvanAntaraM sakalam / / ] kiM tena jAtenApi puruSeNa padapUraNe'pyasamarthena, yena yazasA sakalaM saridvad bhuvanAntaraM na bhRtam / / 699 / / ___700) [ deze grAme nagare rAjapathe trikacatuSkamArge vaa| yasya na prasarati kIrtirdhigastu kiM tena jAtena / / 700 / / ] 701)[ kiM tenAgatena vA kiM vA prastAkSi tena vA gatena / yasya kRte raNaraNako nagare na gRhe gRhe bhavati / / kiM tenAgatena vA kiM vara For Private And Personal Use Only

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-705 : 79.4 ] purisaNidAvajjA 79. purisaNidAvajjA [ puruSa nindApaddhatiH ] 702) uddhuM vaccaiti aho vayaMti mUlaMkura vva bhuvaNami / vijjAhira karato kulAhi purisA samuppannA // 1 // 703) niyakammehi vi nIyaM ucca purisA lahaMti saMThANaM / suramaMdiraSayarA uddhRddhamuhA ya vaccati // 2 // 191. 704) ekkammi kule ekkammi maMdire ' ekkakukli saMbhUyA / ekko narasayasAmI anno ekassa asamattho // 3 // 705) sajjaNa salAhaNijje payammi appA na ThAvio jehiM / susamatthA je na parovayAriNo tehi vi na kiMpi // 4 // prasRtAkSi tena gatena (vA) / yasya kRte raNaraNako na gRhe gRhe. bhavati / / 701 // 702) [ UrdhvaM vrajantyadho vrajanti mUlA kurA iva bhuvane / vidyAdhike kutaH kulAt puruSAH samutpannAH ||] puruSA UrdhvaM vrajanti adho vrajanti mUlAkurA iva bhuvanatale / vidyAdhike kutaH kulAt puruSAH samutpannAH / / 702 / / | 703 ) [ nijakarmabhirapi nIcamuccaM puruSA labhante saMsthAnam / suramandirakUpakarA UrdhvAdhomukhAzca vrajanti / / ] nijakarmabhireva puruSA nIcamuca saMsthAnaM labhante / ka iva / suramandirakUpakarA UrdhvAdhomukhA vrajanti / kUpasthitalA riktabhRtA satI nIcoccaM sthAnaM prApnoti / / 703 // 704) [ ekasmin kula ekasmin mandira ekakukSisaMbhUtau / eko narazatasvAmyanya ekasyAsamarthaH // ] ekasmin gRhe, ekasmin kule, ka kukSau samudbhUtau dvau bhavataH / tanmadhya eko narazatasvAmI, anyazcaikasyApi ' bhartuM na samarthaH / / 704 // For Private And Personal Use Only 705) [ sajjana zlAghanIye pada AtmA na sthApito yaiH / susamarthA na paropakAriNastairapi na kimapi / / ] sajjana zlAghanIye pada AtmA yairnIropitastaiH kimapi prayojanaM nAsti / te nirarthakA ityarthaH / na kevalamete / suSThu samarthA api ye na paropakAriNo bhavanti, taizcApi kim / paropakAraM 1 G, I ekkammi ghare ekkammi kule 2G kiMci

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vajjAlaggaM [706 : 80.180. kamalavajjA | kamalapaddhatiH ] 706) hidukayakaMTayANaM payaDiyakosANa mittasamuhANa / mAmi guNavaMtayANaM kaha kamale vasau na hu kamalA // 1 // 707) annanna'laggakayapattapariyaNe nihygurujddaajaale| mittAloyaNasuhie kaha kamale vasau na hu kamalA // 2 // 708) payaDiyakosaguNar3e taha ya kulINe supattaparivAre / evaMvihe vasaMtI kamale kamale kayatthA si / / 3 // 709) jaDasaMvAhiyapharusattaNasa niNhaviyaNiyaguNohassa / re kamala tujjha kamalA nivasairattANa pattANa // 4 // kartumalaMkarmINA ye na kurvanti ( paropakAraM ) tairapi na kimapi / teSAmajananireva bhavatu / / 705 // 706) [ adhaHkRtakaNTakAnAM prakaTitakozAnAM mitrasaMmukhAnAm / sakhi guNavatAM kathaM kamale vasatu na khalu kamalA / / ] adha:kRtakaNTakAnAM prakaTitakozAnAM - kozo'tra kamalAntarvartinI karNikA - sUryasaMmukhAnAM guNavatAM, he mAmi sakhi, evaM vidhe kamale kathaM kamalA na vasati / api tu vasatyeva / ayamarthaH / adhaHkRtadurjane, prakaTitabhANDAgAre, suhRtsaMmukhe guNavati puMsi kathaM na zrIrvasati / api tvalaMkarotyeva / / 706 // ___707) [ anyonyalagnakRtapatra( pAtra )parijane nihatagurujaTAjAle / 'mitrAlokanasukhite kathaM kamale vasatu na khalu kamalA / / 707 // 708) [ prakaTitakozaguNADhaye tathA ca kulIne supatraparivAre / evaMvidhe vasantI kamale kamale kRtArthAsi / / ] prakaTitakozaguNADhaye tathA ca kulIne pRthvIlIne supatraparivAre, evaMvidhai kamale vasantI he kamale lakSmi kRtArthAsi // 708 // 709) [ jaDasaMvAhitaparuSatvasya nidbhutaguNaughasya / re kamala tava 'kamalA nivasati raktAnAM patrANAm / / 709 / / 1C,G, I Laber annANa For Private And Personal Use Only

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| Acharya Shri Kailassagarsuri Gyanmandir -710: 81.3] kamalavajA 710) jaha palahiguNA parachidachAyaNe' taha nu kamala jai tujjha / tA iha sayale loe kA uvamA tava ThavijjaMti // 5 // 81. kamalajiMdAvajjA (kamalanindApaddhatiH) 711) aliyAlAve viyasaMta kamala kalio si raayhNsehi| tA suMdaraM na hohI tujjha phalaM kAlapariNAme // 1 // 712) appaM paraM na yANasi nUNaM sauNo si lcchipriyrio| ujjalasamuho pecchaha tA vayaNaM pi huna ThAve // 2 // 713) lacchIe parigahiyA uDamuhA jai na hu~ti tA peccha / jehiM ciya uDaviyA taM ciya nAlaM na pecchaMti // 3 // ____710) [ yathA kAsaguNAH paracchidracchAdane tathA nu kamala yadi tava / tad iha sakale loke kA upamAstava sthApyante / / ] yathA palahiguNA kAsaguNAH paracchidrAcchAdane, tathA aho yadi tava bhavanti, tata iha asmin sakale loke kA upamAstava sthApyante / api tu sarvopamApAtraM bhavasi / / 710 / / ___711) [ alyAlApe vikasat kamala kalitamasi raajhNsH| tat sundaraM na bhaviSyati tava phalaM kAlapariNAme // ] alyAlApe vikasaddhe kamala kalito'si ( ? kalitamasi ) rAjahaMsaiH / tatastava phalaM pariNAme kAlapariNAme sundaraM na bhaviSyati / / 711 // 712) [ AtmAnaM paraM na jAnAsi nUnaM saguNo'si lkssmiipricritH| ujjvalasaMmukhaH prekSadhvaM tadvadanamapi khalu na sthApayati // ] AtmAnaM paraM ca na jAnISe / nUnaM sapuNyo'si lakSmyA prikritH| ujjvalasamUhaH (? ujjvalasaMmukhaH ) pazyata, tadvadanamapi na khalu sthApayasi / / 712 // 713) [ lakSyA parigRhItA UrdhvamukhA yadi na bhavanti tatprekSasva / yairevo/kRtAni tAnyeva nAlAni na prekSante // ] he paMkaja, lakSmIparigRhItA yadhUrdhvamukhA na bhavanti tataH pazyaitAni kamalAni yairevorvIkRtAni tAnyeva nAlAni na pazyanti / / 713 // 1G parachidachAyaNA 2 C,G, I appA vala 13 For Private And Personal Use Only

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pajjAlaggaM [714:81.4 714) lacchiNilayattaNuttANavayaNa guNiNo syaannulggss| . niyaNAlassa vi vimuho tA paMkaya kassa samuho si // 4 // 715) vaDAviyakoso jaM si kamala parisosiehi pattehiM / ___acchau tA lacchivao taM ciya nAma pi hArihisi // 5 // 716) mitto sUro kayapattapariyaro lacchiyAlao kmlo| payahINassa sahAro keNAvi na sakkio nimisaM // 6 // 717) sarasANa sUraparisaMThiyANa kamalANa kIsa uvyaaro| ukkhayamUlA sukkhaMtapaMkayA kaha na saMThaviyA // 7 // 714) [ lakSmInilayanatvottAnavadana guNinaH sadAnulagnasya / nijanAlasyApi vimukhaM tat paGkaja kasya saMmukhamasi // ] he paMkaja, lakSmInilayanottAnavadana, guNinaH sadAnulagnasya, evaMvidhasya nijanAlasyApi vimukhastato'nyasya kasya saMmukho bhaviSyasi / api tu na kasyApi / yaH khalu lakSmyAliGgitaH ma yadyAtmIyAnapi prati niSphalaH, sa parAn prati kathaM saphalo bhaviSyatIti / / 714 / / / 715) [ vardhitakozaM yadasi kamala parizoSitaiH patraiH / AstAM tAvalakSmIpadaM tadeva nAmApi hArayiSyasi // ] yad he kamala vardhitakozo'si / kaiH / parizoSitaiH patraiH / AstAM tAvallakSmIsthAnaM, tadeva nAmApi hAriSyasi ( ? hArayiSyasi ) / / 715 / / 716) [ mitraM sUryaH, kRtapatraparikaraM lakSyAlayaH kamalam / payohInasya (padahInasya ) sAdhAraH kenApi na zakto nimiSam || ] kamalasya kila sUryo mitrm| tacca kRtapatraparigraham / lakSmyAlayam (? lakSmyAlayaH ) / payohInasya sadhAraH ( ? sAdhAraH ) kenApi kartuM na zeke nimiSamAtramapi // 716 / / ___717) [ sarasAnAM sUryaparisaMsthitAnAM kamalAnAM kIdRgupakAraH / utkhAtamUlAni zuSyatpakAni kathaM na saMsthApitAni / / ] sarasAnAM sUraparisaMsthitAnAM kamalAnAM kIdRgupakAraH / jAnAmi yadi sUrya utkhAtamUlAni zuSyatpaGkAni saMsthApayati / / 717 // For Private And Personal Use Only

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-721 : 82.4] haMsamANasavajjA 82. samANasavajA ( samAnasapaddhatiH) chaDijai haMsa saraM katto vAso parammuhe divve / jAva na Thavei calaNe kUDabao matthara ehi // 1 // 719) paDhama ciya je vigayA ghaNAgame sAhu tANa haMsANaM / jehi na didaM uccAsaNaTriyaM khalaSayakuDuMbaM // 2 // 720) iyaravihaMgamapayapaMticittalA jattha puliNaparaMtA / tattha sare na hu juttaM vasiyavvaM rAyahaMsANaM // 3 // 721) vivihavihaMgamaNivaheNa maMDiyaM pecchiUNa kamalavaNaM / mukkaM mANabhariehi mANasaM rAyahaMsehiM // 4 // 718) [ tyajyate haMsa saraH kuto vAsaH parAGmukhe daive / yAvanna sthApayati caraNau kUTabako mastaka idAnIm / / ] he haMsa sarastyajyate / yataH kuto vAsaH parAGmukhe daive| yAvanna sthApayati caraNo mastake kaTabaka idAnIm / ayaM bhAvaH / kazcinmanasvI kvApi mUrkhapradhAne grAme vasan kenacidevamucyate // 718 // 719) [prathamameva ye vigatA dhanAgame sAdhu teSAM haMsAnAm / yairna dRSTamuccAsana sthitaM khalabakakuTumbam / / prathamameva ye gatA mAnasaM dhanAgame, sAdhu teSAM haMsAnAm / kiminyevmucyte| yairna dRSTaM khalabakakuTumbakam uccAsanasthitam / varamanyatra gamanaM viduSo', na tu mUrkhasya mUkhaiH kriyamANaH satkAro dRSTaH // 719 // ___720) [itara vihaGgamapadapaGkticitritA yatra pulinpryntaaH| tatra sarasi na khalu yuktaM vasitavyaM rAjahaMsAnAm / / ] itaravihaGgamapadapaGkticitritA yatra pulinaparyantAH, tasminnevaMvidhe sarasi na khalu yuktaM rAjahaMsAnAmuSitum / / 720 / / 721) [ vividhavihaGgamanivahena maNDitaM prekSya kamalavanam / muktaM mAnabhUtairmAnasaM rAjahaMsaH / / ] rAjahaMsairmAnasaM saro muktam / kiMviziSTaiH / mAnabhUtairmanasvibhiH / kiM kRtvA / prekSya / kiMviziSTam / vividhavihaGgamanivahamaNDitaM kamalavanam / / 721 // 1 G, I viduSaH 2 1 uSitam For Private And Personal Use Only

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vajjAlaggaM [722 : 83.1 83. cakkavAyavajjA (cakravAkapaddhatiH ) 722) addhatthamie sUre jaM dukkhaM hoi ckkvaayss| taM hou tuha riUNa ahavA tANaM pi mA hou // 1 // 723) bhUmIgayaM na cattA sUraM daLUNa cakkavAraNa / jIyaggala bva dinnA muNAliyA virahabhIraNa // 2 // 724) aggi vva paumasaMDa ciya banaliNI maDo vva appA nnN| cakkeNa piyAvirahe masANasarisaM saraM diI // 3 // 725) AsAsijjai cakko jalagayapaDibiMbadasaNAsAe / taM pi haraMti taraMgA pecchaha niuNattaNaM vihiNo // 4 // 722) [ ardhAstamite sUrye yad duHkhaM bhavati cakravAkasya / tadbhavatu tava ripUNAmathavA teSAmapi mA bhavatu / / ] ardhAstamite sUrye yad duHkhaM bhavati cakravAkasya, tadbhavatu tava ripUNAm athavA teSAmapi mA bhavatu / sUryAstamane kila cakravAkyA saha viyogaprArambhaH / itaH paraM sakalAmapi rAtriM jIvitezvaryA saha viyogaduHkhamanubhaviSyAmIti cintAgRhItasyaH cakravAkasya duHkhamiti / / 722 // 723) [ bhUmigataM na tyaktA sUrya dRSTvA cakravAkeNa / jIvArgaleva dattA mRNAlikA virahabhItena / / ] bhUmigataM sUryaM dRSTvA virahabhItena cakravAkeNa mRNAlikA na tyaktA / tarhi kiM kRtA ityAha / jIvArgalA datteva / ayamarthaH / mRNAlikAM bhakSayazcakravAkaH sUryAstamanamAlokya kathaM priyAvirahavedanAvyatikaraM soDhAsmIti caJcUsthitAmapi mRNAlikAmargalApAyAM jIvagamanabhayAdiva na mumoceti / / 723 // 724)[ agniriva padmaSaNDaM citeva nalinI mRtaka ivAtmA khalu / cakreNa priyAvirahe zmazAnasadRzaM saro dRSTam / / ] cakreNa cakravAkeNa saraH zmazAnasadRzaM dRSTam / zmazAnasAdRzyamAha / zmazAne kila anyAdayo bhavanti / agniriva pASaNDaM, citeva nalinI, mRtakamiva AtmAnaM (? mRtaka iva AtmA) / dRSTamiti sarvatra saMbadhyate / / 724 / / 725) [ AzvAsyate cakro jlgtprtibimvdrshnaashyaa| tAmapi haranti taraGgAH prekSavaM nipuNatvaM vidheH / / ] AzvAsyate cakro jalagata For Private And Personal Use Only

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728 : 84.1 ] caMdaNavajjA 726) AsaMti saMgamAsA garmati rayaNiM suheNa cakkAyA / diyA na ya hu~ti vioyakAyarA kaha nu volaMti // 5 // 727) aliyaM jaMpei jaNo jaM pemmaM hor3a atthaloheNa / sevAlajIviyANaM kao dhaNaM cakavAyANaM // 6 // WWWVIA Acharya Shri Kailassagarsuri Gyanmandir 84. caMdaNavajjA ( candanapaddhatiH ) 728) susieNa nihasieNa vi taha kaha vihu caMdaNeNa mahamahiyaM / sarasA vi kusumamAlA jaha jAyA parimalavilakkhA // 1 // 197 pratibimbadarzanArAyA, tAnapi haranti taraGgAH kallolAH / ata eva pazyata nipuNatvaM vidheH / cakravAkaH kila ' iyaM mama prANavallabhA' iti svakIyaM pratibimbaM jalasthitamavalokya udazvasIt / tatrApi hatavidhipariNAmena' tadAtmapratibimbam ambuni gatam Urmaya eva vinAzayanti / / 725 / / For Private And Personal Use Only 726) [ Asate saMgamAzayA gamayanti rajanIM sukhena cakravAkAH / divasA na ca bhavanti viyogakAtarAH kathaM nu vyatikrAmanti // ] cakracAkA: saMgamAzayA Asate, rajanIM gamayanti sukhena, divasA na ca bhavanti viyogakAtarAH katham nu atikrAmanti / / 726 // 727) [ alIkaM jalpati jano yat prema bhavatyarthalomena / zaivAlajIvikAnAM kuto dhanaM cakravAkANAm || ] jano'lIkaM mRSA jalpati, yat prema arthalobhena bhavati / arthanimittaM sneho bhavatIti yat kathayati tanmRSA / tadeva dRSTAntena sAdhayati / zaivAlajIvikAnAM cakravAkANAM kuto dhanam // 727 // 728) [ zoSitena nigharSitenApi tathA kathamapi khalu candanena prasRtam / sarasApi kusumamAlA yathA jAtA parimalavilakSA || ] tathA kathamapi candanena mahamahitam / kiMviziSTana / zoSitena nigharSite - nApi / yathA sarasApi sugandhApi kusumamAlA puSpasrak parimalavilakSA 1 jAtA / / 728 / / 1 G 'pariNamane, I pariNamanena

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vajjAlaggaM [729 : 84.1 729) parasuccheyapaharaNeNa nihasaNe neya ujhiyA payaI / caMdaNa saMnayasIso teNa tumaM vaMdapa loo // 2 // 730) uttamakulesu jammaM tuha caMdaNa taruvarANa majjhammi / dujjIhANa khalANa ya niccaM ciya teNa aNuratto // 3 // 731) ekko ciya doso tArisassa caMdaNadumassa vihiddio| jIse duTTabhuyaMgA khaNaM pi pAsaM na mellaMti // 4 // 732) bahutaruvarANa majjhe caMdaNaviDavo bhuyaMgadoseNa / chinjhai nirAvarAho sAhu vva asAhusaMgeNa // 5 // 85. vaDavajjA (vaTapaddhatiH) 733) jAo si kIsa paMthe ahavA jAo si kIsa phalio si / aha phalio si mahAduma tA sauNaviDaMbaNaM sahasu // 1 // 729) [ parazucchedapraharaNena nigharSaNena naivojjhitA prakRtiH / candanaH saMnatazIrSastena tvAM vandate lokaH // ] parazucchedapraharaNanigharSaNe va tyaktA prakRtiH / he candana saMnatazirAstena tvAM vandate lokaH' / / 729 / / - 730) [ uttamakuleSu janma tava candana taruvarANAM madhye / dvijihvAnAM khalAnAM ca nityameva tenAnuraktaH / / ] he candana taruvarANAM madhye tavottamakuleSu janma / dvijihvAnAM khalAnAM ca tena hetunA tvamanurakto'si / prakArAntareNopAlambhaH / / 730 / / ___731) [ eka eva doSastAdRzasya candanadrumasya vidhighaTitaH / yasya duSTabhujaGgAH kSaNamapi pArzva na muJcanti / / ] tAdRzasya candanadrumasyaika eva doSo vidhikRto, yasya dRSTabhujaGgAH kSaNamapi pAvaM na muJcanti / / 731 // ___732) [ bahutaruvarANAM madhye candanaviTapo bhujaGgadoSeNa / chidyate niraparAdhaH sAdhurivAsAdhusaGgena / ] bahutaruvarANAM madhye candanavRkSo bhujaGgadoSeNa cchidyate niraparAdhaH sAdhurivAsAdhusaGgena / / 732 / / 733) [ jAto'si kasmAtpathi, athavA jAto'si kasmAtphalito'si / atha phalito'si mahAdruma tacchakuna viDambanAM sahasva / / ] he 1 G I add : khaNDane'pi nigharSaNe'pi natazirAstvam , ato bhavantaM loko vandate / For Private And Personal Use Only

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WWW - 737 : 86.2 ] 734) nIrasa - karIra - kharakharasaMkule vilamasa mimaruhese / kA hojja gaI pahiyANa jaM si vaDapAyava na hoMto // 2 // 735 ) bhUmIguNeNa vaDapAyavasla jai tuMgimA ihaM hoi / taha vi hu phalANa riddhI hosa bIyANusAreNa // 3 // 86. tAlavajjA ( tAlapaddhatiH ) 736 ) kiM tAla tujjha tuMgattaNeNa gayaNaddharuddhamaggeNa / chujalatAvirahi vi uvaheppasi jaM na pahiehiM // 1 // 737 ) chAyArahiyassa nirAsayassa dUrayaradAviyaphalassa / dosehi samA jA kA vi tuMgimA tujjha re tAla // 2 // mahAdruma kimiti pathi jAto'si / yadi jAtastadA kimiti phalito'si / atha ce phalitastadA zakunaviDambanAM sahastra / / 733 / / 734) [nIrasakarIra -khara - khadirasaMkule viSamazamImarudeze / kA bhavedgatiH pathikAnAM yadasi vaTapAdapa na bhavan / / ] nIrasA ye karIrAH kharAzca ye khadirAstaiH saMkule / tathA viSamAH zamyo yatrAsau viSamazamiH ( viSamazamIka : ) / evaMvidho yo marudezastasmin nIrasakarIratIkSNakhadirasaMkule viSabhazamImarudeze / tatra he vaTapAdapa kA gatirbhavet pathikAnAM yadi tvaM nAbhaviSyaH || 734 // tAlavajjA Acharya Shri Kailassagarsuri Gyanmandir 199 735) [ bhUmiguNena vaTapAdapasya yadi tuGgatvamiha bhavati / tathApi khalu phalAnAmRddhirbhaviSyati bIjAnusAreNa || ] bhUmiguNena vaTapAdapasya yadi tuMgamA tuGgatvaM bhavati, tathApi phalAnAmRddhirbIjAnusAreNa bhavitrI / yadyapi bhUmiguNena vaTavRkSo hrasvaH saMjAtastathApi phalaprAcuryaM tathA bhaviSyati yena sarve'pi prANinaH sukhitA' bhaviSyanti // 635 // 1 736) [ kiM tAla tava tuGgatvena gaganArdharuddhamArgeNa / kSudhAjvalanatApitairapyupagRhyase yanna pathikaiH // ] he tAla taba tuMgatvena kiM gaganArdharuddhamArgeNa' / kSudhAjvalanatApitairupagRhya se yanna pathikaiH / / 736 / / I 737 ) [ chAyArahitasya nirAzrayasya dUrataradarzitaphalasya / doSaiH samaM yat kimapi tuGgatvaM tava re tAla || ] re tAla yA kApi tava tuMgimA For Private And Personal Use Only 1 I suhitAH 2 G gaganAvaruddhamArgeNa which presupposes the reading gaNAvaruddhamaggeNa 3 I yaH ko'pi tuMgimA tuMgatvaM sa doSaiH samastulyaH /

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200 vajAlaggaM [738 : 86.3 738) jehiM nIo vAI tAlo sayasaliladANasevAe / tasseva jo na phalio so phalio kaha nu annassa // 3 // 87. palAsavajjA (palAzapaddhatiH) 739) maulaMtassa ya mukkA tujjha palAsA palAsa sauNehiM / jeNa mahumAsasamae niyavayaNaM jhatti sAmaliyaM // 1 // 740) acchau tA phalaNivaha phullaNadiyahammi kalusiyaM vayaNaM / iya kaliUNa palAso jhaDa tti mukko sapattehiM // 2 // 741) dahaNa kiMsuyA sAhA taM bAlAi kIsa velvio| ____ ahavA na tujha doso ko na hu chalio palAsehiM // 3 // tuGgatvaM, sA doSaiH samA tulyA / chAyArahitasya, nirAzrayasya dUrataradarzitaphalasya / / 737 // 738) [yaiIto vRddhiM tAlaH zatasaliladAnasevayA / tasyaiva yo na phalitaH sa phalitaH kathaM nvanyasya / / ] yairvRddhi nItastAlaH zatasaliladAnasevayA, tasyaiva yo na phalitaH sa phalitaH kathaM nvanyasya / / 738 / / 739) [ mukulayatazca muktAstava palAzAH palAza zakunaiH / yena madhumAsasamaye nijavadanaM jhaTiti zyAmalitam / / ] mukulayato'pi re palAzavRkSa zakunaistava palAzA muktAH / yena hetunA tvayA madhumAsasamaye vasante nijaM vadanaM zyAmalitam / ayaM bhAvaH / yaH ko'pi dhanI bhavati, sa vRddhi vrajan yAcyamAnazced vadanacandra kopakalaGkitaM vidhatte tasyAzA yAcakAstyajanti / / 739 / / 740) [ AstAM tAvatphalanivahaH puSpaNadivase kaluSitaM vadanam / iti kalayitvA palAzo jhaTiti muktaH svapatraiH / / ] AstAM tAvat phalanivahaH / phullana divase'pi kaluSitaM vadanamiti kalayitvA palAzo jhaTiti muktaH svapatrairnijacchadaireva / ayagarthaH / yaH ko'pi mukhaM kaluSitaM vidhatte zubhavacanadAne'pi, AstAM dAnaprastAvaH,sa svakIyaireva pAtraistyajyate / / 740 // 741) [ dRSTA kiMzuka zAkhAstvaM bAlayA kasmAd vaJcitaH / athavA na tava doSaHko na khalu chalitaH palAzaiH / / ] dRSTA hA iti khede ( ? ) / For Private And Personal Use Only

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--744:48.1.] vaDavANalaSajjA 742) guruvihavavittharutthaMbhire vi kiviNammi atthiNo vihlaa| bhaNa phalie vi palAse maNorahA kassa jAyaMti // 4 // 743) saJcaM palAsa japhalio siphalio si rhnniuNjesu| jai hojja sukhajjaphalo maNaM pi tA tujha ko mullo // 5 // 88. vaDavANalavajjA (vaDavAnalapaddhatiH ) 744) sosaNamaI u nivasa vaDavANala muNai jAva na smuddo| jAva ya jANihii phuDaM tA na tumaM neya bhuvaNayalaM // 1 // tvaM bAlayA kimiti pratAritaH / athavA na tava doSaH, ko nAma na cchalitaH palAzaiH' / / 741 / / 742) [ guruvibhava vistarottambhanazIle'pi kRpaNe'rthino viphalAH / bhaNa phalite'pi palAze manorathAH kasya jAyante / / guruvibhava vistarottambhanazIle'pi kRpaNe'rthino yAcakA viphalA niSphalA eva / bhaNa kathaya phalite'pi palAze manorathAH kasya jAyante, mahyaM dAsyatIti / gurulakSmIlakSito'pi kRpaNaH kamapi na kRtArthinaM karoti // 742 / / 743) [ satyaM palAza yatpuSpito'si phalito'si rahonikuJjeSu / yadi bhaveH sukhAdyaphalo manAgapi, tat tava kiM mUlyam / / ] he paThAza rahonikuJja puSpito'si phalito'si satyaM, yadi tvaM sukhAdyAlo bhaverbhanAgapi, tatastava kiM mUlyam / api tu ano'si // 743 // ___744) [ zoSaNamatistu nivasa vaDavAnala jAnAti yAvanna samudraH / yAvatsamudro jJAsyati sphuTaM tAvanna tvaM naiva bhuvanatalam / / ] he vaDavAnala, aurvAgne, tAvatvaM zoSaNamatireva nivasa, yAvatsamudro na jAnAti / yAvat samudro jJAsyati, tAvat tvaM naiva bhuvanatalamidam / ayamAzayaH / kazcid duSTo dauSTayaM tAvatkaroti yAvadanyaH satpuruSastat nigRhItakopATopabhrakuTilatAlaM. 'kRtalalATo na jAnAti / tena ca jJAtena tadAnIM (na ) duSTo na cAnyaH ko'pi // 744 // ___1G, I add : lekAlayANa puttaya ityAdivasantavarNanenaiva vyAkhyAtA gAthA (Gatha ENo. 637 ) atra draSnyA / For Private And Personal Use Only

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202 vajjAlaggaM [745: 88.2 745 ) kA samasIsI tiyasiMdayANa vaDavANalassa sarisammi / uvasaMmiyasihippasaro mayaraharo iMdhaNaM jasla // 2 // Acharya Shri Kailassagarsuri Gyanmandir 89. rayaNAyaravajjA ( ratnAkarapaddhatiH ) 746) rayaNAyareNa rayaNaM parimukkaM jai vi amuNiyaguNeNa / taha vihu maragayakhaMDa jattha gayaM tattha vi mahagghaM // 1 // 747 ) jalaNihimukreNa vi kutthuNa pattaM murAvicchayalaM / teNa puNa tassa ThANe na yANimo ko pariSio // 2 // 748) mA dosaM ciya geNDaha virale vi guNe pasaMsaha jaNassa / akkhapauro vi uvahI bhaNNai rayaNAyaro loe // 3 // 745) [ kA samazIrSikA tridazendrANAM vaDavAnalasya sadRze / upaza-mitazikhiprasaro makarAlaya indhanaM yasya || ] vaDavAnalasya tridazendrANAM kA spardhA | yasya vaDavAnalasya indhanaM samid makaragRhaM samudra upazamita - zikhaprasaraH / vaDavAgninA saha spardhAM katham AdadhatAm indrAdayo devAH, yasyopazamita zikhiprasaraH samudra evendhanam / sakalavahnividhyApakastA vatsamudrastamapi yo jvAlayatIti / / 745 / / 746) [ ratnAkareNa rasanaM parimuktaM yadyapyajJAtaguNena / tathApi khalu marakatakhaNDaM yatra gataM tatrApi mahArgham // ] ratnaM ratnAkareNAjJAtaguNena yadi tyaktaM, tathApi marakatakhaNDaM yatra gataM tatrApi mahArgham / ayamAzayaH / yadi kenApi mUrkha ziromaNinA grAmINagrAmaNinA kazcid vipazcitprakANDastyaktaH, so'nyatra gataH sakalanaranAtha mUrdhavandanIyacaraNaH kiM na bhaviSyatIti // 746 // 747 ) [ jalanidhimuktenApi kaustubhena prAptaM murAvikSaHsthalam / tena punastasya sthAne na jAnImaH kaH pratiSThApitaH // ] jalanidhimuktenApi kaustubhena prAptaM murArivakSaHsthalam / tena samudreNa punastasya sthAne ko nAma paristhApita iti vayaM na vidmaH || 747 || 748) [ mA doSameva gRhNIta viralAnapi guNAn prazaMsata janasya / akSapracuro'pyudadhiH bhaNyate ratnAkaro loke // ] mA doSameva gRhNIta, stokAnapi guNAna janasya prazaMsata / katham | yathA akSaH kapardakabheda:2 For Private And Personal Use Only

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*752: 89..] rayaNAyaravajA 2033 749) velAmahallakallolapelliyaM jai vi giriNaI pattaM / aNusarai maggalaggaM puNo vi rayaNAyare rayaNaM // 4 // 750) lacchIi viNA rayaNAyarassa gaMbhIrimA taha ccev| sA lacchI teNa viNA bhaNa kassa na maMdiraM pattA // 5 // 751) vaDavANaleNa gahio mahio ya surAsurehi sayalehi / lacchIi uvahi mukko pecchaha gaMbhIrimA tassa // 6 // 752) jalaNaM jalaM ca, amiyaM' visaM ca, kaNho sadANavo ccev| khIroyahi tujjha tahA paramahimA ahiyaahiyayaro // 7 // tatpracuro'pi yadyapyudadhiH, akSAH pracurA yasmin so'styudadhiH, tathApi loke ratnAkara iti kathyate // 748 // 749) [ velAmahAkallolapreritaM yadyapi giriNadIM prAptam / anusa. rati mArgalagnaM punarapi ratnAkare ratnam // ] velAmahadUbhipreritaM yadyapi giriNadI prApta tathA ( ? tathApi, mArgalagnaM punarapi ratnAkare ratnamanusarati / yadyapi kenApi muhUrtavazena kuto'pi nagarAt kvApi pallayAdau vidvAn, pAtram Agacchati tathApi mArgalagnastatraivAyAti / / 749 / / / 750) [ lakSmyA vinA ratnAkarasya gambhIratA tathaiva / sA lakSmIstena vinA bhaNa kasya na mandiraM prAptA / / ] lakSmyA vinA ratnAkarasya tathaiva, gambhIrimA / sA ca lakSmIstena vinA kasya na mandiraM prAptA / api tu zunIva gahe gRhe parivabhrAmeti ratnAkarasya mahattvakathanam / / 750 / / 751) [ vaDavAnalena gRhIto mathitazca surAsuraiH sakalaiH / lakSmyodadhirmuktaH prekSadhvaM gambhIratA tasya // udadhiH samudrastAvad vaDavAnalena, gRhItaH, tathA surAsurairmathitaH, anyacca lakSmyA vimuktaH, tathApi tasyodadhergambhIrimANaM pakSyata / ayamAzayaH / yaH ko'pi puruSasiMhaH kaSTAM dazAM prAptaH. kenApi yAcyamAnaH saMpattyakto'pi bhavati, sa AtmIyaM gAmbhIryaM na tyajatIti / / 751 // 752) [ jvalano jalaM cAmRtaM viSaM ca kRSNaH sadAnavazcaiva / kSIrodadhe tava tathA paramahimAdhikAdhikataraH / / ] he kSIrodadhe, jvalanaM 1G amayaM For Private And Personal Use Only

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204 vajAlaggaM [753:89.8 753) rayaNehi niraMtarapUriehi rayaNAyarassa na hu gvyo| kariNo muttAhalasaMsae vi mayaviSbhalA' ditttthii||8|| 754) aNavarayaM detassa vi tuTRti na sAyare vi rynnaaii| puNNakkhaeNa khijaina hu lacchI cAyabhoehi // 9 // rayaNAyarassa na hu hoi tucchimA niggaehi rayaNehiM / taha vi hu caMdasaricchA viralA rayaNAyare rayaNA // 10 // 756) rayaNAyaracatteNa vi pattaM caMdeNa haraha tilayattaM / teNa uNa tassa ThANe na yANimo ko parivio // 11 // .(? jvalanaH ) tatraiva jalam , amRtaM viSaM ca, kRSNaH sadAnavaH / taba mahimA tathApi adhiko adhikatara eva / ko'pyekatra vairisaMghAn parasparaM sthApayituM kiM ko'pi zaknoti tvAm Rte / / 752 / / ____753) [ ratnanirantarapUritai ratnAkarasya na khalu garvaH / kariNo muktAphalasaMzaye'pi madavihvalA dRSTiH / / ] ratnanirantarapUrita ratnAkarasya na khalu garyo'sti / kariNo hastinaH punarmaktAnAM saMzaye'pi santi no vA muktAphalAnIti saMzaye sati-mada vihvalA dRSTiH // 753 / / ___754) [anavarataM dadato'pi na khalu truTyanti sAgare'pi ratnAni / puNyakSayeNa kSIyate na khalu lakSmIstyAgabhogAbhyAm || ] anavarataM dadato'pi ratnAkarasya na khalu kSIyante ratnAni / puNyakSayeNa kSIyate lakSmIna khallu tyAgabhogAbhyAm / / 754 / / 755) [ ratnAkarasya na khalu bhavati tucchatvaM nirgatai ratnaiH / tathApi khalu candrasadRkSANi viralAni ratnAkare nnAni ||] ratnAkarasya na khalu bhavati tucchatvaM nirgatai ratnaiH / yadyapyevamasti, tathApi candrasadRkSANi viralAni ratnAkare ratnAni / ayaM granthaH prAyeNa apbhrNshbhaassaanusaarii| atra ca apabhraMzabhASAyAM kvacinnapuMsake'pi puMstvamiti / / 755 / / 756) [ ratnAkaratyaktenApi prAptaM candreNa harasya tilakatvam / tena "punastasya sthAne na jAnImaH kaH pratiSThApitaH / / ] ratnAkaraparityaktenApi 1 G, I mayabhiMbhalA 2G adhikAdhikatara eva For Private And Personal Use Only

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-760 : 89.15] rayaNAyaravajjA 205: 757) jai vihu kAlavaseNaM sasI samudAu kaha vi vicchuddio| taha vi hu tassa payAvaM(? payAso)ANaMdaM kuNai dUre vi||12|| 758) rayaNAi surANa samappiUNa vaDavANalassa chuhiyss| appA (? appaM ) deteNa tae samudda mudaMkiyaM bhuvaNaM // 13 // 759) asthi asaMkhA saMkhA dhavalA rayaNAyarassa sNbhuuyaa| na hu tANa sahaladdhI jA jAyA paMcajannassa // 14 // 760) jAeNa teNa dhavalIkao si nUNaM samudda saMkheNa / asthittaNeNa hatthaM pasAriyaM jassa kaNheNa // 15 // prAptaM candreNa harasya tilakatvam / tena punastasya sthAne ko nAma paristhApita iti vayaM na vidmaH / / 756 / / 757) [ yadyapi khalu kAlavazena zazI samudrAt kathamapi viyojitH| tathApi khalu tasya pratApaH ( ? prakAza:) AnandaM karoti dUre'pi // ] yadyapi zazI candraH samudrAta kAlavazena kathamapi vicchuTitaH, tathApi tasya, pratApam ( ? pratApaH, prakAzaH ) AnandaM dUre'pi karoti / / 757 / / ___758) [ ratnAni surebhyaH samarpya vaDavAnalAya kSudhitAya / AtmAnaM dadatA tvayA samudra mudrAGkitaM bhuvanam / / ] ratnAni candralakSmIkaustubhapArijAtamadiroccaiHzravaairAvaNadhanvantariprabhRtIni surAsurebhyaH' samarpya vaDavAnalasya kSudhitasyAtmAnaM dadatA he samudra tvayA bhuvanaM jagan mudrAGkitam / ayamarthaH / / yathA ko'pi vadAnyaH pAtrebhyaH sarvamapi vasujAtaM' vizrANya, kasmaicana viziSTAyacchekAyAtmAnamarpayan sakalajaganmaNDalamAtmayazasA pUrayati, jImUtavAhanavat / / 758 // 759) [ santi asaMkhyAH zaMkhA dhavalA ratnAkarasya saMbhUtAH / na khalu teSAM zabdalabdhiryA jAtA pAJcajanyasya / / ] santi asaMkhyAtAH zaMkhAH / kiMviziSTAH / dhavalAH / punaH kiMviziSTAH / saMbhUtAH / kva / ratnAkare / na khalu teSAM zabdalabdhiryA jAtA pAzcajanyasya zrIviSNukaravadanapavitritasya / / 759 / / 760) [ jAtena tena dhavalIkRto'si nUnaM samudra zaMkhena / arthitvena hastaH prasArito yasya kRSNena / / ] he samudra tena zaMkhena jAtena dhavalI 1 I purANasurebhyaH 2 I vastujAtam 3 G I avaziSTAya yAcakAya For Private And Personal Use Only

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206 vajjAlaggaM [761: 90.190. samuddaNidAvajA (samudranindApaddhatiH) 761) sAhINAmayarayaNo amaramaroraM ca bhuvnnmkrNto| ullasirIhi na lajasi laharIhi trNginniinnaah||1|| 762) rayaNAyara ti nAmaM vahaMta tA uvahi kiM na susio si| majhe na jANavattI atthatthI jaM gayA paare||2|| 763) uvahi laharIhi gavira garjato kiM na dIha susio si / jIse gimhapivAsA valaMti vi parammuhA pahiyA // 3 // 764) sAyara lajAI kahaM na muo ciMtAi kaha na viisno| pai hu~te bohitthiyahi kao jalasaMgaho anno||4|| kRto'si / nUnaM nishcyen| yasyArthitvena kRSNena hastaH prasAritaH, he samudra, amuM zaMkhaM mahyaM vitreti|| 760 / / ___761) [ svAdhInAmRtaratno'maramadaridraM ca bhuvanamakurvan / ullasanazIlAbhirna lajjase laharIbhistaraGgiNInAtha / / ] he taraGgiNInAtha, ullasana. zIlAbhirlaharA bhirUmibhirupalakSito na lajjase / kiM kurvan / amaraM devasamUha ( ? ) bhuvanam adaridaM cAkurvan / kiMviziSTaH / svaadhiinaamRtrtnH| yaH kazcid vibhavaprAcurya nirjitadhanadaH param adadAnaH kimapi, sa evamucyate / / 761 // 762) [ ratnAkara iti nAma vahastad udadhe kiM na zuSko'si / madhye na yAnavartino'rthArthino yadgatAH pAre / / ] ratnAkara iti nAma vahan tata udadhe kiM na zuSko'si / madhye na yAnavartino aArthino yadgatAH pAre // 762 // 763) [ udadhe laharIbhirgoMdvahanazIla garjan kiM na dIrgha zuSko'si / yasmAd grISmapipAsA valante'pi parAGmukhAH pathikAH / ] udadhe laharIbhirgoMdvahanazIla, garjan kiM na zuSko'si / katham / dIrgham atyartham / yasmAd grISmapipAsAyAH parAGmukhA: pathikA vyAghuTante // 763 / / 764) [sAgara lajjayA kathaM na mRtazcintayA kathaM na viSaNNaH / tvayi sati pravahaNasthitaiH kRto jalasaMgraho'nyaH // ] he sAgara lajjayA kathaM For Private And Personal Use Only

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-767: $1,1] suvaNNavajjA 207 765) baddho si tumaM poo si puSvayaM laMghio si taM ubahi' / kiM gajasi aliyajara na lajase uyahi kiM bhaNimo // 5 // 766 ) niddhoyaudayakaMkhira paMthiya mA vacca sAyaro esa / jattha niyantas dust ana cciya te sarudesA // 6 // 91. suvaNNavajA (subarNapaddhatiH ) 767) jalaNapaveso cAmIyarassa kaha sahi na jujjae kAuM / hI jassa parikkhati pattharA navari guNaNivahaM // 1 // na mRto'si / kathaM ca cintayA na viSaNNo'si / yatastvayi pAnIyanidhau satyapi bohitthiyahi yAnapAtrasthitairjalasaMgraho'nyazcakre / yo jalAnAM nidhirbhavati tasmin vidyamAne ko nAma jalasaMgrahaM vidhatte / / 764 / / 765) [ baddho'si tvaM pIto'si pUrvaM ladhito'si tvamudadhe / kiM garjasyalIkajaye na lajjasa udadhe kiM bhaNAmaH / / ] baddho'si tvaM parvataiH / * pIto'si tvam agastinA / tathA laGghito'si vAnarAdibhiH / evaMvidhastvam udadhe'lIkajagati (? alIkajaye ) kiM garjasi / udaghe tvaM na lajjase / / / kiM puna: punarbhaNAmaH || 765 / / 766) [ nirdhItodakakAMkSaNazIla pathika mA vraja sAgara eSaH / yatra nivartate tRSNAnya eva te sarauddezA: / / ] he pathika, udakAkAMkSaNazIla mA vraja, ayaM sAgaraH / yatra nivartate tRSNA, anya eva te sarauddezAH / kazcitpathikaH pipAsAkulo jalaM vAJchan samudrasya jalaM pazyan uttAla: ( ? ) samAyAtaH / taM tathAvidhamAgacchantamavalokya kenaciducyata iti // 766 // 767) [ jvalanapravezazcAmIkarasya kathaM sakhi na yujyate kartum / hA dhigyasya parIkSante prastarAH kevalaM guNanivaham / / ] jvalanapravezazcAmIkarasya kathaM sakhi na yujyate kartuM, hA dhig yasya navari kevalaM guNanivahaM prastarAH parIkSayanti / tasya tAdRgvidhasya suvarNasya pASANAH kathaM parIkSAM vidadhata iti kRtvA jvalanameva praviveza lajjAmajjadvadano mAnI || 767 / / 1 I taha uyahe For Private And Personal Use Only

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vajjAlaggaM [768 :91.2-- 768) jalaNaDahaNeNa na tahA pattharaghasaNeNa khaMDaNe taha ya / guMjAhalasamatulaNe jaM dukkhaM hoi kaNayassa // 2 // 769) jUrijjai kina jara kiM na jarA Avara akAlammi / jaha sakkhara tulai khalI nirakkharo kaMcaNaM khaMDa // 3 // 770) nArAya nirakkhara lohavaMta domuha' ya tujha ki bhnnimo| guMjAi samaM kaNayaM tolaMto kaha na lajesi // 4 // 771) jaha kaNaya taha paDimANapattharaM peccha tulai naaraao| ahavA nirakkharANaM guNadosaviyAraNA ktto||5|| 768) { jvalanadahanena na tathA prastaragharSaNena khaNDane tathA ca / guJjAphalasamatulane yad duHkhaM bhavati kanakasya / / ] kanakasya jvalanadahanena tathA prastaragharSaNena khaNDanena tathA duHkhaM na bhavati, guMjAphalasamatulane yad duHkhaM ( bhavati) / mAnI janazchedanadAha nigharSaNAdikaM paraM sahate / na punarasamAnajanena saha sAmyam / / 768 / / 769) [ khidyate kiM na jagati kiM na jarAgacchatyakAle | yathA sAkSarastulyati khaTikAM nirakSaraH kAJcanaM khaNDam / / ] kathaM na khidyate jagati kiM na jarAgacchatyakAle, yathA sAkSarastulayati khaTikA, nirakSarazca kAJcanaM khaNDam / / 769 / / 770) [ nArAca nirakSara lohavan dvimukha ca tava kiM bhaNAmaH / guaAphalena samaM kanakaM tolayan kathaM na lajjase / / ] he nArAca, nirakSara, lobhavan , durmukha, nirakSara, lohavan , durmukha tava kiM bhaNAmaH / [ he nArAca nirakSara, lohavan ( lobhavan ) dvimukha tava kiM bhaNAmaH / ] guMjAphalena samaM kanaka tolayan kathaM na lajjase / yathA kazcidasamIkSyakArI nirakSaro lobhavAn durmukho ( ? dvimukho ) mUrkheNa nIcena samaM satpuruSaM vidvAMsaM karoti sa evamucyate, asamaMjasamasahamAnena / / 770 / / / 771) [ yathA kanaka tathA pratimAnaprastaraM pazya tolayati nArAcaH / athavA nirakSarANAM guNadoSavicAraNA kutaH / / ] yathA kanakaM tathA mAna 1 G, I dummuhaya 2 [ guMjAhalasamakaNayaM For Private And Personal Use Only

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Acharya Shrika --775 : 93.] dIvayavajjA 92. AiJcavajjA (AdityapaddhatiH) 772) bhamiosi bhamasi bhamihisi aNudiNu' pAsammi merusihrss| jaha pAvasi kaMcaNamAsayaM pitA sUra sUro si // 1 // .773) viliyatepaNa vi sasahareNa jaha daMsio diNe appA / taha jai rayaNIi tumaM tA sacvaM sUra sUro li // 2 // 774) uyaNaM bhuvaNakamaNaM atthamaNaM ekdivsmjjhmmi| sUrassa vi tini dasA' kA gaNaNA iyaraloyasla // 3 // 93. dIvayavajA (dIpakapaddhatiH) 775) sauNo nehasauNNo loillo loyloynnaannNdo| nAsiyatamohapasaro ki suyaNo neha joikkho||1|| prastaraM pazya tolayati naaraacH| athavA nirakSarANAM mUrkhANAM guNadoSavicAraNA kutaH / / 771 // 772) [bhrAnto'si bhramasi bhramiSyasyanudinaM pArzve meruzikharasya / yadi prApnoSi kAJcanamASakamapi tat sUrya zUro'si / / ] bhrAnto'si, bhramasi bhramiSyasi / ka / meruzikharasya pArzve / yadi prApnoSi kAMcanamASakamapi, tadA he sUra sUrya, shuuro'si| amuSmAnmerolavamapi suvarNa na lapsyase / / 772 // 773) [vigalitatejasApi zazadhareNa yathA darzito dina AtmA / tathA yadi rajanyAM tvaM tatsatyaM sUrya zUro'si // ] vigalitatejasApi zazadhareNa yathAtmA darzito dine, tathA yadi rajanyAM vaM darzayasi, tadA he sUrya satyaM zUro'si / / 773 / / 774) [ udayanaM bhuvnaakrmnnmstmnmekdivsmdhye| sUryasyApi tisro dazAH kA gaNanetaralokasya // ] udayo bhuvanAkramaNaM tathA cAstamanamevaM tisro gatayo yatra sUryasya, tatretaralokasya kITatulyasya kA gaNanA / / 774 // 775) saguNaH snehasaMpUrNa aalokvaaNlloklocnaanndH| nAzitatamaoghaprasaraH kiM sujano neha jyotipkaH // ] saguNaH savartikaH, taila 1 G, I aNudiNa 2G, I taha ya ekkadiyahammi 3 I gaI 4 I neya ( = naiva) vala 14 For Private And Personal Use Only

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pajjAlaggaM [776 93.2. 776) joikkho gilai tamaM taM ciya uggilai kjjlmisennN| ahavA suddhasahAvA hiyae kalusaM na dhAreti // 2 // 777) niyayAlaemu maliNA kuNati maliNattaNaM jicchaae| guNaNehakaMtijuttaya na jujjae tujjha joikkha // 3 // 778) niyaguNaNehakhayaMkara maliNaM niyayAlayaM kunnNtss| joikkha tuljha chAyA paricattA teNa suyaNehiM // 4 // wwwwwwwww saMpUrNaH, AlokavAn , lokalocanAnandanaH, nAzitatamaoghagrasaraH, evaMvidhaH kiM sujanaH, nahi nahi jyotiSkaH / jyotirvidyate yasminniti. jyotiSko diipH| sujano'pyevaMvidho bhvti| saguNaH, premasaMpUrNaH, AlokavAn , lokalocanAnandanaH, nAzitatamaoghaprasaraH // 775 // ___776) [ jyotieko gilati tamastadevodgirati kajjalamiSeNa / ' athavA zuddhasvabhAvA hRdaye kaluSaM na dhArayanti / / ] jyotiSko gilati tamastadevodgirati kajjalamiSAt / athavA zuddhasvabhAvA hRdi kaluSaM na dhArayanti / / 776 / / ___777) [ nijAlayeSu malinAH kurvanti malinatvaM yatheccham / guNasnehakAntiyukta na yujyate tava jyotiSka / / ] malinA nijAlayeSu malinatvaM yadRcchayA kurvate / na tu khacchacittAH / ata eva jyotiSka udyotakara he dIpa guNasnehakAntiyukta, taba nijAlaye malinatvaM kartuM na yujyate // 777 // 778) [ nijaguNasnehakSayaMkara malinaM nijAlayaM kurvataH / jyotiSka tava cchAyA parityaktA tena sujanaiH / / ] nijaguNasnehakSayaMkara jyotiSka nijAlayaM nijasthAnaM malinaM kurvatastava cchAyA tena hetunA sujanaiH parityaktA / vidvAMsaH kila dIpacchAyAM na gRhNanti / dIpacchAyA majacchAyA' kharacchAyA tathaiva ceti / / 778 / / 1G, I dhAraMti 3G nijacchAyA, 21 loilo Alokayukta udyotayukta iti yAvat 4G, I khagacchAyA For Private And Personal Use Only

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- 782 : 94.3] piyollAvavajA 779) kiM tujjha pahAe kiM guNeNa kiM dIva tujjha neheNa / chAyaM jassa visihA dUre vi cayaMti nidaMtA' // 5 // Acharya Shri Kailassagarsuri Gyanmandir 94. piyollAvaSajjA (priyollApapaddhatiH ) 780) ekkeNa viNA piyamANuseNa bahuyAi huMti dukkhaaii| Alasso raNaraNao'NiddA pulao sasajjhasaoM // 1 // 781) ekkeNa viNA piyamANuseNa sambhAvaNehabharieNaM' / jaNasaMkulA vi puhavI avo raNNaM va paDihAi // 2 // 782 ) so kattha gao so suyaNavallaho so suhANa sayakhANI / somaNaggiviNAso so so sosei maha hiyayaM // 3 // 779) [ kiM tava prabhayA kiM guNena kiM dIpa tava snehena / chAyAM yasya viziSTA dUre'pi tyajanti nindantaH // ] kiM tava prabhayA, kiM guNena kiM snehena, chAyAM yasya viziSTA dUre'pi tyajanti nindanta: / / 779 / / 211: 780) [ ekena vinA priyamAnuSeNa bahUni bhavanti duHkhAni / AlasyaM raNaraNako'nidrA pulakaH sasAdhvasaH // ] ekena priyamAnuSeNa vinA bahUni duHkhAni bhavanti / AlasyaM, raNaraNakaH, anidrA, pulakaH, sasAdhvasaH / saha sAdhvasena vartata iti tathA / / 780 / / 1 G niMdati 4 G nindanti 781 ) [ ekena vinA priyamAnuSeNa sadbhAvasnehabhRtena / janasaMkulA pi pRthvI, aho araNyamiva pratibhAti / / ] ekenApi vinA priyamAnuSeNa sadbhAvasnehamayena janasaMkulApi pRthvI aho araNyamitra pratibhAti // 781 // 5 782 ) [ sa kutra gataH sa sujanavallabhaH sa sukhAnAM zatakhaniH / sa madanAgnivinAzaH sa sa zoSayati mama hRdayam / / ] sa priyaH kutra gataH / sa sujanavallabhaH / sujanazcAsau vallabhazca sujanavallabhaH / sa sukhAnAM zatasya khAniH / sa ca madanAgnivinAzakaH / sa sa evaMvidho mama vallabho virahe mama hRdayaM zoSayati / / 782 / / 2 I sasajjho ya 5 I adds sujanAnAM vallabhaH For Private And Personal Use Only 3 I 'mayaNa, I deg maieNa

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ACI 22 pajjAlaggaM [783 : 94.4783) so hohii ko vi diNo jattha pio baahupNjrviliinno| rairahasakheyakhinno nijjharai pvaasdukkhaaii||4|| 784) Avihii pio cuMbihiha niThuraM' cuMbiUNa pucchihii / daie kusala tti tumaM namo namo tANa divasANaM // 5 // 785) dhanaM taM ceva diNaM sA rayaNI syllkkhnnsunnnnaa| amayaM taM pi muDuttaM jattha pio jhatti dIsihii // 6 // 786) dUrayaradesaparisaMThiyassa piyasaMgamaM mahaMtassa / AsAbaMdho cciya mANusassa avalaMbae jiivN|| 7 // 783) [ tadbhaviSyati kimapi dinaM yatra priyo bAhupaJjara vilInaH / ratirabhasakhedakhinno niHkSarati pravAsaduHkhAni | ] sa bhaviSyati ko'pi divaso yatra priyo bAhupaJjare vilInaH, ratirabhasakheda khinnaH pravAsaduHkhAni nirjharatIva prakSaratIva / / 783 // 784) [ eSyati priyazcumbiSyati niSThuraM cumbitvA prakSyati / dayite kuzaleti tvaM namo namastebhyo divasebhyaH // ] AgamiSyati priyazcumbiSyati mukhaM, cumbitvA prakSyati / kathamiti / he dayite kuzalinI tvaM vartase / yeSu divaseSu, namo namastebhyo divasebhyaH / / 784 // 785) [ dhanyaM tadeva dinaM sA rajanI sakalalakSaNasaMpUrNA / amRtaM so'pi muhUrtoM yatra priyo jhaTiti drakSyate / / ] tadeva dina dhanyaM, sA rajanI sakalalakSaNasaMpUrNA / amRtaM so'pi muhUtoM yatra priyo jhaTiti drakSyate // 785 // 786) [ dUrataradezaparisaMsthitasya priyasaMgama kAGkSataH / AzAbandha eva mAnuSasyAvalambate jIvam // ] dUrataradezaparisaMsthitasya priyasaMgamamabhilaSata AzAbandha eva mAnuSakasya strIlokasya jiivmvlmbte| strIjanasya virahiNa AzAbandha eva jIvaM nirgacchantamavalambate / / 786 // 1G, I muhaM 2 I jihi divasehiM Namo Namo tANaM 3G, I amiyaM 4G hiyayaM 5G, I add mayeti zeSaH / For Private And Personal Use Only

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-790 : 95.3 ] dosiyavajjA 213 787) hiyayaTThio vi suhavo taha vi hu nayaNANa hoi duppeccho| pecchaha vihiNA na kayA' maha hiyara jAlayagavakkhA // 8 // ___ 95. dosiyavajjA (dauSikapaddhatiH) 788) dIhaM laNhaM bahusuttaruMdayaM kaDiyalammi suhajaNayaM / taha vAsaM ca mahagdhaM dosiya kaDilamha paDihAi // 1 // 789) mANavihUrNa ruMdI choDayaM silaghoyagayachAyaM / jaM vasaNaM na suhAvai muya dUraM nammayADe taM // 2 // 790) pammuhasuttaM aTThIsuhAvahaM jaNiyarAyapulailla / dosiya dijjaMtaM pi hu nAraMgaM amha paDihAi // 3 // 787) [ hRdayasthito'pi subhagastathApi khalu nayanayorbhavati dussprekssH| prekSaghaM vidhinA na katA mama hRdaye jAlakagavAkSAH // ] hRdayasthito'pi subhagastathApi locanayorbhavati duSprekSyaH, prekSata (prekSadhvaM ) vidhinA sraSTrA na kRtA mama hRdaye jaalkgvaakssaaH| virahiNIpralApatvAnna zabdapaunaruktyam // 787 // 788) [ dIrgha zlakSNaM bahusUtravizAlaM kaTitale sukhajanakam / tathA vAsazca mahAdhu dauSika kaTivastraM mama pratibhAti / / ] he dosiya' tathAvidhaM kaDillaM adhovastram asmabhyaM pratibhAti, rocate / kiM viziSTam / dIrgha tathA zlakSNaM mRdu, bahusUtravistIrNa, kaTitaTe sukhajanakam / tathA vAsazca mahArNyam / ayamAzayaH / evaMvidhAM striyamasmabhyaM yojayeti gamyam ||788 // 789) [ mAnavihInaM vistAreNa tyaktaM zilAdhautagatacchAyam / yadasanaM na sukhayati muJca dUraM narmadAtaTe tat / / ] mAnavihInaM ruMdatvena hrasvaM, zilAdhaute gatacchAyaM gatazobhaM, yad vasanaM vastraM na sukhayati ta dUraM muJca narmadAtaTe / ayamAzayaH yat , kazcana kAmI evaMvidhaM strIratnamalabhamAno yadi na prApnoti, tadaivaM vakti / / 789 / / 790) [ pramukhasUtramasthisukhAvahaM janitarAgapulakavat / dauSika dIyamAnamapi khalu nAraGgaM maga pratibhAti // ] he dosiya vasana vikretaH, 1 1 kiyA 2 I adds vasanavikreta: after dosiya For Private And Personal Use Only

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vajAlaggaM 1791 : 95.4 791) jaM pakkhAliyasAraM jaMgalyaM ceva khamamahagyaM ca / taM dosiya amhANaM daMsijjau kiM viyAreNa // 4 // 792) dosiya ghaNaguNasAraM suviNIyaM suThu sohasaMjaNayaM / daMsahi mA kuNa kheyaM taM amhaM jaNai pariosaM // 5 // 793) jaha paDhame taha dIsai avasANe sADayassa nivvahaNaM / taM phuDu amha niyaMce dosiya phuTTa pi paDihAi // 6 // pammuhasuttaM parAGmukhasUtramU ( ! prAGmukhasUtram ) asthisukhajanakaM janitarAgapulakitam , evaMvidhaM dIyamAnamapi araGga' raGgarahitaM cet tadA kasyApi na pratibhAti, na rocate / aymaashyH| susUtramasthisparzasukhakAri janitaprItipulakitaM dIyamAnamapi strIratnaM raMgarahitaM cet tadA yathA kasyApi na rocate tadvadidamapi / / 790 // 791) [ yatprakSAlitasAraM yad gurukaM caiva kSamamahAgha ca / tad dauSikAsmAkaM daryatAM kiM vicAreNa ] yat sAraM, yad gurukaM, mahan mahA ca / he dosiya ( dauSika ), tad darzyatAM kiM vicAreNa / / 791 / / 792) [ dauSika ghanaguNasAraM suvinItaM suSTha zobhAsaMjanakam / darzaya mA kuru khedaM tadasmAkaM janayati paritoSam // ] he dosiya (dauSika ), ghanaguNasAra suvinItaM suSThuzobhAjanakaM yad vastraM tad darzaya / mA anyadarzanena khedaM kArSIH / yatastAdRgvidhamasmAkaM janayati paritoSam // 792 // 793) [ yathA prathame tathA dRzyate'vasAne zATakasya nirvahaNam / tat sphuTaM mama nitambe dauSika sphuTitamapi pratibhAti / ] yathA prathame tathAvasAne yasya zATakasya nirvahaNaM dRzyate, tat zATakaM sphuTitamapi sphuTaM nizcitam asmanitamve prtibhaati|| 793 / / 1G I araMgaM raMgarahitam amAMjiSThamiti yAvat , na pratibhAti na rocte| For Private And Personal Use Only

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-795 : 96.2] pajjatagAhAjuyalaM ____ 215 ___96. parjatagAdAjuyala (paryantagAthAyugalam) aha pajjaMtagAhAjuyalaM bhnnnni'| 794) iya kaiyaNehi raie vajjAlae sylloyhiddir| patthAve gohidviya icchiyagAhA paDhijjaMti // 1 // 795) eyaM vajjAlaggaM ThANaM gahiUNa paDhai jo ko vi| niyaThANe patthAve guruttaNaM lahai so puriso||2|| 794)] [ atha paryantagAthAyugalaM vyaakhyaayte|] [iti kavijanai racite vrajyAlaye sakalalokAbhISTe / prastAve goSThIsthita IpsitagAthAH paThyante / / iti pUrvoktaprakAreNa, kavijanairicite vajjAlaye sakalalokAbhISTe, prastAve goSThIsthita IpsitagAthAH paThyante / / 794 // 795) [ etad vrajyAlagnaM sthAnaM gRhItvA paThati yaH ko'pi / nijasthAne prastAve gurutvaM labhate sa puruSaH // ] etad vajAlaggaM padyAlaya, sthAnaM gahItyA paThati yaH ko'pi nijasthAne prastAve, gurutvaM labhate sa puruSa iti // 795 // iti padyAyalayacchAyA samAptA' / 1 B, G, I omit this sentence 2 B,C,I sayalaloyaramaNIe 4 Gadds vidyAlayavRttiH 3GI goSThIsthitaiH For Private And Personal Use Only

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pajjAlaggaM [15*1 APPENDIX Additional gathas found in MS. C.. (N. B. The first Arabic figure at the left hand shows the serial number of the gatha after which the additional gatba is found in Ms. C. The second Arabie figure with a prefixed star shows the serial number of the additional gatha itself.) gaahaavjaa| 15*1) gAhA ruai aNAhA sIse kAUNa do vi htthaao| sukaIhi dukkharaiyA suheNa mukkho viNAsei // 1 // 16*1) kuppADhaehi kullehaehi atthaM ayaannmaannehiN| nayari vva chattabhaMge lucapaluMcIkiyA gAhA // 1 // 16*2) vAsasapaNa vi baddhA ekA vi maNoharA varaM gaahaa| lakkhaNarahiyA na uNo koDI vikhaNaddhamatteNa // 2 // 15*1) [ gAthA rodityanAthA zIrSe kRtvA dvAvapi hstau| sukavibhirduHkharacitA sukhena mUkhoM vinAzayati ] / / 15*1 // ___16*1) [ kupAThakaiH kulekhakairarthamajAnadbhiH / nagarIva cchatrabhaGge luJcapralucIkRtA gAthA / / ] kupAThakaiH kulekhakairarthamajAnAnairgAthA luNTyate / kev| nagarIva / yathA nagarI chatrabhaGge sati luJcAluJcIkriyate luNTayataH ityarthaH // 16*1 // 162) [ varSazatenApi baddhA ekApi manoharA varaM gaayaa| lakSaNarahitA na punaH koTirapi kSaNArdhamAtreNa // ] ekApi gAthA varam / kiMviziSTA gaathaa| varSazatenApi baddhA / punaH kiNvishissttaa| manoharA / vizveSAM mano haratIti manoharA / lakSaNarahitA gAthAkoTyapi kSaNArdhamAtreNa baddhA na varaM na zreSThA / kiMviziSTA gAthA / lakSaNarahitA / lakSaNaM vyAkaraNa tena rahitA / athavA chando'laMkAra viruddhA // 16*2 // For Private And Personal Use Only

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-31*3] kazvavajjA 217 18*1) gAhAhi ko na hIrai piyANa mittANa ko na saMbharai / dUmijada ko na vi dUmieNa suyaNeNa rayaNeNa // 1 // kvvvjaa| 31*1) sarasA vi hu kavvakahA pariosaM jaNai kassa vi mnnmmi| viyasaMti na sayalatarU varataruNIcaraNaphAseNa // 1 // 31*2) aNusarai maggalaggaM ajja vi kaimahuyarANa riMcholI / tANa chaillANa namo pAiyakaigaMdhahatthINaM // 2 // 31*3) Dajhau sakapaka, sakkayakavvaM ca nimmiyaM jenn| vaMsaharammi palitte taDayaDatahattaNaM kuNai // 3 // ___18*1) gAthAbhiH ko na hriyate priyANAM mitrANAM ko na saMsmarati / dUyate ko nApi dUnena sujanena ratnena / / ] gAthAbhiH ko na hiyate / gAthA: kasya mano na harantItyarthaH / priyANAM mitrANAM ko na smarati / sujanena dUnenApi punaH ko vA na yate / kiMprakAreNa sujanena / ratnena / ratnabhUtena sarvaguNAdhAraNetyarthaH / / 18 1 / / ___31*1) [sarasApi khalu kAvyakathA paritoSaM janayati kasyApi manasi / vikasanti na sakalataravo varataruNIcaraNasparzana || ] hu nizcimta / sarasApi kAvyakathA kasyApi svalpasya manasi paritoSaM janayati / amumevArtha kavirdaSTAntena draDhayati / sakalataravaH samastavRkSA varataruNIcaraNasparzana na vikasanti / yataH "pAdAhataH pramadayA vikasatyazokaH" na tvapare // 311 // 31*2) [ anusarati mArgalagnamadyApi kabimadhukarANAM paGktiH / teSAM chekAnAM namaH prAkRtakavigandhahastinAm // ] tebhyazchekebhyo namo namaskAro'stu / prAkRtatvAccaturthIsthAne psstthii| kiMprakArebhyazchekebhyaH / prAkRtakavigandhaha stibhyaH / gandhahastitvAdadyApi kavimadhukarANAM riMgolI zreNi-. mArgalagnaM yathA bhavati tathAnusarati / / 312 // 31*3) [ dahyatAM saMskRtakAvyaM saMskRtakAvyaM ca nirmitaM yena / vaMza... gRhe pradIpte taDataDazabdaM karoti // ] saMskRtakAvyaM dahyatu prajvalatu / / For Private And Personal Use Only

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218 vajAlaggaM [31*431*4) pAiyakavvullAve paDivayaNaM sakkaraNa jo deh| so kusumasatyaraM patthareNa daliuM viNAsera // 4 // 31*5) chaMdeNa viNA kavvaM lakkhaNarahiyammi sakkayAlAvaM / rUvaM viNA maraTTo tiNi vi sohaM na pAvaMti // 5 // 31*6) taMki vuccai kanvaM teNa karaNAvi viDio appA / ekkasuya vva kuTuMbe hatthA hatthe na jaM bhamai // 6 // 31*7) aicaMpiyaM viNassai daMtaccheeNa hoi vicchAyaM / DhalahalayaM ciya muccai pAiyakavvaM ca pemmaM ca // 7 // saMskRtakAvyaM yena nirmitaM so'pi dahyatu / yato vaMzagRhe pradIpte sati, prajvalite sati triTat triTat trATakaM ( ? ) zabdaM karoti / etAvatA saMskRtakAvyaM na kimapi prAkRtakavitvAgrataH // 31*3 // 31*4) [prAkRtakAvyollApe prativacanaM saMskRtena yo dadAti / sa kusumasrastaraM prastareNa dalitvA vinAzayati // ] yaH paNDitaH prAkRtakAvyollApe sati prativacanaM saMskRtena dadAti, sa kusumasrastara kusumasaMstArakaM prastareNa dRSadA dalituM bhaktuM { ? dalitvA bhaktvA ) vinAzayati // 31 4 // 31*5) [ chandasA vinA kAvyaM lakSaNarAhitye saMskRtAlApaH / rUpaM vinA gavastrINya pi zobhAM na prApnuvanti / / ] ete trayo'pi zobhAM na prApnuvanti / ete ke ke / chandasA vinA kAvyam / lakSaNarahite saMskRtAlApaH / rUpaM vinA maraH / / 31*5 / / ____316) [ tat kimucyate kAvyaM tena kRtenApi vinaTita AtmA / ekasuta iva kuTumbe hastAddhaste na yad bhramati / / ] tat kAvyaM kim ucyate / tena kavinApi AtmA vinaTito viDambitaH / yasya kAvyaM hastAddhastaM na bhramati / / 316 // 31*7) [ atinipIDitaM vinazyati dantacchedena bhavati vicchAyam / zithilaM caiva mucyate prAkRtakAvyaM ca prema ca / / ] aticampitaM vinazyati / dantacchedena vicchAyaM bhavati / ataH kAraNAt prAkRtakAvyaM ca prema snehazca halahalaM zithilameva mucyate // 317 // For Private And Personal Use Only

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-46*4] sajjaNavajA 219 sjjnnvjjaa| 48*1) khuhaina kaDuyaM jaMpai lei na dose guNe payAsei / rUsaMtANa na rUsaha dakkhiNNamahoyahI suynno||1|| 48*2) suyaNassa hoi sukkha na tettiyaM jettiyaM duhaM hoi| jaM jaM picchai duhiyaM taM taM aNusoyamANassa // 2 // 48*3) hoMti parakajjaNirayA niyakajjaparaMmuhA phuDaM suynnaa| caMdo dhavalei mahiM na kalaMka attaNo phusai // 3 // 48*4) saccucaraNA paDivanapAlaNA gruybhaarnnivvhnnaa| dhIrA pasannavayaNA suyaNA cirajIvaNA hoMtu // 4 // ran ___48*1) [ kSubhyati na kaTukaM jalpati lAti na doSAn guNAnprakAzayati / ruSyatAM na ruSyati dAkSiNyamahodadhiH sujanaH // ] sujanaH sahate' kaTu na jalpati, doSAn na lAti guNAn prakAzayati, roSayatAmupari roSaM na kurute sujano dAkSiNyamahodadhiH / / 481 // 48*2) [ sujanasya bhavati saukhyaM na tAvadyAvad duHkhaM bhavati / yaM yaM prekSate duHkhitaM taM tamanuzocataH // ] sujanasya tAvat saukhyaM na bhavati nyAvad duHkhaM bhavati / sujanasya duHkhaM kutaH / yaM yaM duHkhitaM pazyati taM tam anuzocamAnasya // 48 2 // 48*3) [ bhavanti parakAryaniratA nijakAryaparAGmukhAH sphuTaM sujanAH / candro dhavalayati mahIM na kalaGkamAtmanaH proJchati / / ] sujanAH parakAryaniratA bhavanti nijakAryaparAGmukhA bhavanti / amumevArthaM kaviSTAntena draDhayati / candro mahIM pRthvI dhavalayati, AtmakalaGkaM na spheTayati / / 483 // ___48*4) [ satyoccaraNAH pratipannapAlanA gurukabhAranirvahaNAH / dhIrAH prasannavadanAH sujanAcirajIvanA bhavantu / / ] evaM vidhAH sujanAzcirajIvanA bhavantu, cirakAlaM nandantu / ke te| satyoccaraNAH / satyamudgAro vidyate yeSAM te satyoccaraNAH / punaH kiNprkaaraaste| pratipannapAlanAH / pratipannam aGgIkRtaM pAlayanti iti pratipannapAlanAH / punarapi kiM. prakArAH / gurukabhAranirvahaNAH / gurukaM bhAraM nirvahantIti gurukabhAra 1. The commentator seems to have read sahaI for khuhai in tber text. For Private And Personal Use Only

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220 vajjAlagge [48*548*5) vivakkhae vi suyaNo sevai raNaM na jaMpara diinnN| maraNe vi mahagghayaraM na vikae mANamANikaM // 5 // dujnnvjjaa| 64*1) taM natthi gharaM taM natthi deulaM rAulaM pitaM natthi / jattha akAraNakuviyA do tini khalA na dIsaMti // 1 // 64*2) khalasaMge paricatte pecchaha tilleNa jaM phalaM pattaM / miyaNAhisurahivAsiyapahusIsaM uvalahaMteNa // 2 // 64*3) dhannA bahiraMdhaliyA do ciya jIvaMti mANuse loe| na suNaMti pisuNavayaNaM khalassa riddhIna pecchaMti // 3 // nirvahaNAH / punarapi kiNprkaaraaH| dhIrA dhRtimntH| punarapi prasanna-- vadanAH / prasanna vadanaM yeSAM te prasannavadanAH sadA prahasitavadanAH / / 48 4 // ___48*5) [ vibhayakSaye'pi sujanaH sevate'raNyaM na jalpati dInam / maraNe'pi mahAghatara na vikrINIte mAnamANikyam / / ] vibhavakSaye'pi daridrabhAve'pi araNyaM sevate paraM dInaM na jalpati / maraNe'pi prANatyAge'pi sati mAnamANikyaM na vikrINAti / kiMprakAraM mAnamANikyam / mahArghataram atIva bahumUlyam // 48 5 // 64*1) [ tannAsti gRhaM tannAsti devakulaM rAjakulamapi tannAsti / yatrAkAraNakupitA dvau trayaH khalA na dRzyante // ] sugamA // 64.1 / / 6+*2) [ khalasaGge parityakte prekSadhvaM tailena yat phalaM prAptam / mRganAbhisurabhivAsitaprabhuzIrSam upalabhamAnena // ] pecchaha avalokayata khalasaGge vipramukte parityakte sati tailena yat phalaM prAptam / kiMprakAreNa tailena / mRganAbhisura bhivAsitaprabhuzIrSam upalabhatA prAptavatA / mRganAbhiH kastUrikA, tasyA yat saurabhaM, tena saurabheNa vAsitaM yacchISaM tatprAptavatA / anye'pi ye khalasaGgaM parityakSyanti te sarveSAmapi mastakArUDhA bhaviSyanti / etAvatA khalasaGgaH parihartavyaH // 64*2 / / 64*3) [ dhanyau badhirAndhau dvAveva jIvato mAnuSe loke / na zaNvanti pizunavacanaM khalasya RddhIna prekSante / / ] manuSyaloke badhirAndhalau dhanyau 1.Cf. Gatha No. 94. For Private And Personal Use Only

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.-72*1] mittavajjA 22 64*4) AraMbha cciya caDuyArayANa nippannakajavimuhANaM / maMDalasurayANa va dujjaNANa maggo cciya aunvo' // 4 // 64*5) payaDiyapayAvaguNakittaNeNa lajjaMti je mahAsattA / iyarA puNa aliyapasaMsaNe vi aMge na mAyaMti // 5 // mittvjjaa| 72*1) surasaripUraM vaDaviDavitugimA suyaNaloyapaDivannaM / pahamaM ciya te lahuyA pacchA jAyeti garuyAI // 1 // santau jIvataH / kathaM badhirAndhalau kvApi dhanyau vayete / yataH pizunavacanaM na zaNvanti, ata eva badhirA dhanyAH / tathA andhalAH khalasya RddhIna prekSante / ata eva dvAvapi dhanyau / / 64*3 / / 64*4) [ Arambha eva cATukArakANAM niSpannakAryavimukhAnAm / maNDalasuratAnAmiva durjanAnAM mArga evApUrvaH // ] durjanAnAM mArga evApUrvo viparItaH / katham / Arambha eva caTukArakAzcaTuvAkyAni vadanti / caTuvAkyaratAnAmityarthaH / punaH kiMprakArANAM durjanAnAm / niSpanna kAryavimukhAnAm / niSpanne kArye vimukhA niSpannakAryavimukhAsteSAM niSpannakAryavimukhAnAM durjanAnAm / keSAmiva / maNDalasuratAnAmiva zvAnamaithunAnAmiva / kiMprakArANAM maNDalasuratAnAm | Arambha eva caTukArakANAm / Arambha eva caTubhAvaM kurvantIti ArambhacaTukArakAH, teSAm / punarapi kiMprakArANAM maNDalasuratAnAm / niSpannakAryavimukhAnAm / te'pi zvAno niSpanne kArya vimukhA bhavanti / durjanA api niSpanne kArye vimukhA bhavanti / / 644 // __645) [ prakaTitapratApaguNakIrtanena lajjante ye mahAsattvAH / itare punaralIkaprazaMsane'pyaGge na mAnti / / ] the mahAsattvAste prakaTitapratApaguNakIrtanena lajjante / lajjAparAyaNA bhavanti / itare nIcA alIkaprazaMsanenApi aGge na mAnti punaH / / 64*5 // ___ 72*1) [ surasaritpUraM vaTaviTapituGgatA sujanalokapratipannam / prathama caiva te laghukA pazcAd gurukANi // ] sugameyam // 721 // 1. Cf. Gatha No. 61. For Private And Personal Use Only

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Acharya Shri Kailass 222 vajjAlaggaM [72-272*2) ahiTe raNaraNao diLe IsA adihue maanno| dUraM gae vi dukkhaM pira jaNe sahi suhaM katto' // 2 // 72*3) ajjAhaM pupphabaI tuma pi re cuNbnnsynnho| taha cuMba jahana chippasi bhaNiUNa samappio aharo // 3 // 72*4) hatthe ThiyaM kavAlaM na muyai varAI khaNaM pi khaTuMgaM / sA niddaya tujjha kae bAlA kAvAliNI jAyA // 4 // 72*5) kIrai samudataraNaM pavisijjai huyavahammi pjjlie| AyAmijjai maraNaM nasthi dulaMghaM siNehassa // 5 // AyAmi 722) [ adRSTe raNaraNako dRSTa IrSyA adRSTe mAnaH / raM gate'pi duHkhaM priye jane sakhi sukhaM kutaH // ] he sakhi priye jane sukhaM kutaH / adRSTe sati raNaraNaka autsukyam / yataH zrIhemasUriyAderautsukyam / ( ? ) raNaraNaraNako.... ( ? ) dRSTe sati ISA vAJchA / dUraM gate satyapi dukham / ataH kAraNAt priye jane saukhyaM svalpam // 72"2 / / 72*3) [ adyAhaM puSpavatI tvamapi re cumbanasatRSNaH / tathA cumba yathA na spRzasi bhaNitvA samarpito'dharaH / / ] he subhaga adyAhaM puSpavatI RtumatI vrte| tvamapi cumbanasatRSNo vartase / tathA cumba yathA spazoM na bhavati / / 72*3 // ___72*4) [ haste sthitaM kapAlaM na muJcati barAkI kSaNamapi khaTvAGgam / sA nirdaya tava kRte bAlA kapAlinI jAtA / / ] he nirdaya tava kRte sA bAlA kApAlinI jAtA, yoginI babhUva / katham / kapAlaM haste sthitam / yatazcintAturo galakahastaM ( ? kapAle hastaM ) karoti / sA varAkI kSaNamapi khaTvAGgaM na muzcati / khaTvAyA aGgaM khaTvAGgam / cintAturaH prANI khaTrAmavalambate / dvitIyo'rthaH / anyApi yA kApAlinI yoginI bhavati sA hastasthitaM kapAlaM bibharti / yoginI anyApi kSaNamapi khaTAGgaM rakSAkolikAM na muJcati / sA viyoginI tava strI evaMvidhA jAtA // 72 4 / / 72*5) [ kriyate samudrataraNaM pravizyate hutavahe prjvlite| AkAmyate maraNaM nAsti durladdhyaM snehasya // ] sugameyaM gAthA / / 72*5 // 1. Cf. Gatha No. 338. For Private And Personal Use Only

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-80*1] nehavajjA 223 wwwwww.rriawwwwwm 72*6) mA jANasi' vIsariyaM tuha muhakamalaM videsgmnnmmi| sunnaM bhamai karaMka jattha tuma jIviyaM tattha // 6 // 72*7) raNaraNai gharaM raNaraNai deulaM rAulaM pi raNaraNai / ekkaNa viNA suMdari raNaraNai sasAyarA puhavI // 7 // 728) bahale tamaMdhayAre vijjujjoeNa dIsara mggo| ahisAriyANa neho asthi-aNatthI payAsei // 8 // nehvjjaa| 80*1) guNavajjie vi neho aha neho hoi kassa vi kahaM pi| mottUNa maNaharadume nivammi divAyaro vasai // 1 // 72*6) [ mA jAnAsi vismRtaM tava mukhakamalaM videzagamane / zUnyaM bhramati karaMko yatra tvaM jIvitaM tatra / / ] sugameyaM gAthA / / 726 // 727) [ raNaraNakaM karoti gRhaM raNaraNakaM karoti devakulaM rAjakulamapi raNaraNakaM karoti / ekena vinA sundari raNaraNakaM karoti sasAgarA pRthvI / / ] he sundari, ekena sabhAgyena vinA gRhaM raNaraNati'....dInaM bhavatI-- tyarthaH / tathA tena prakAreNa devakulamapi raNaraNati / rAjakulamapi raNaraNati / ekena vinA pRthvI / sasAgarA samudrasahitA samudramayAdA ityarthaH // 72*7 / / 728) [bahale tamo'ndhakAre vidyududyotena dRzyate mArgaH / abhisAri kANAM sneho'stinAsti prakAzayati // ] svacchandacAriNInAM sneho'sti nAsti ca prakAzayati / yathA bahale'ndhakAre vidyududyotena mArgoM dRzyate, tathA asatInAM sneho asti nAsti ca prakaTayati / ayaM bhAvaH // 728 // 80*1) [ guNavarjite'pi sneho'tha sneho bhavati kasyApi kathamapi / muktvA manoharadumAn nimbe divAkaro vasati / / ] guNavarjite'pi kasyApi kathamapi sneho bhavati / athavA snehaH kasyApi kvApi bhavati / tadupari dRSTAntaM darzayati kaviH / manoharAn drumAn muktvA vRkSAn pUrvAn parityajya divAkaro nimbe vasati // 80*1 // 1. We should read jANasu ( = jAnIhi ). 2. The commentator appears to have read kahiM pi (= kvApi). 3. The commentary is illegible here. For Private And Personal Use Only

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vajAlaggaM [ 80*280*2) dUrayaradesaparisaMThiyassa piyasaMgamaM vahatassa / AsAbaMdho cciya mANusassa parirakkhae jIyaM // 2 // 80*3) ekkeNa viNA piyamANuleNa sabbhAvaNehabharieNa / jaNasaMkulA vi puhavI ayo raNaM va paDibhAi' // 3 // niiivjjaa| *90*1) lavaNasamo natthi raso vinANasamo ya baMdhavo ntthi| dhammasamo natthi nihI kohasamo verio natthi // 1 // 90*2) mahilA jattha pahANA Dibho rAyA nirakkharo mNtii| acchau tA ghaNariddhI jIyaM rakkhau payatteNa // 2 // 90*3) jassa na giNhaMti guNA suyaNA goTThIsu raNamuhe suhaDA / niyajaNaNijovaNullUraNeNa jAeNa kiM teNa // 3 // 80*2) [ dUrataradezaparisaMsthitasya priyasaGgamaM vahataH / AzAbandha eva mAnuSasya parirakSati jIvitam / / ] manuSyasya AzAbandha eva jIvitavyaM rakSati / kiMprakArasya manuSyasya / dUtaradezaparisaMsthitasya / prakRSTaM dUra dUrataram / dUratarazcAsau dezo dUrataradezaH / tatra parisaMsthito dUrataradezaparisaMsthitaH / tasya / puruSasya priyasaMgamaM vahataH / priyasya saMgamaH priyasaMgamaH / priyasaMgamaM vahatIti priyasaMgamaM vahan / ( ? ) tasya // 80*2 // 80*3) [ ekena vinA priyamAnuSeNa sadbhAvasnehabhatena / janasaGkalApi pRthvI aho araNyamiva pratibhAti / / ] sugameyaM gAthA // 80*3 / / ___90*1) [ lavaNasamo nAsti raso vijJAnasamo bAndhavo nAsti / dharmasamo nAsti nidhiH krodhasamo vairI nAsti / / ] sugamA // 90*1 // 90*2) [ mahilA yatra pradhAnA DiMbho rAjA nirakSaro mantrI / AstAM tAvad dhanaRddhirjIva rakSatu prayatnena / / ] sugamA // 90*2 // ___90*3) [ yasya na gRhNanti guNAn sujanA goSThISu raNamukhe subhaTAH / nijajananIyauvanocchedakena jAtena kiM tena // ] sujanA 1. Cf. Gatha No. 786. 2. Cf. Gatha No. 780, 781 3.Cf. Gatha No. 698. For Private And Personal Use Only

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-90-8] nIdavajjA 90*4) kupputte hi kulAI gAmaNagarAi pisuNa sIlehiM / nAsaMti kumaMtIhiM nahivA suTTu vi samiddhA // 4 // 90 * 5 ) nAsara vApaNa tusaM nAsara geyaM jaNassa saddeNaM / aguNijjaMtI vijjA nAsai bhajjA pavAseNaM // 5 // 90*6) kajjaM evva pamANaM kaha va tulaggeNa kajjaittANaM / jai taM avaherijjai pacchA uNa dullahaM hoi // 6 // 90*7 ) mA hosu suyaggAhI mA pattIya jaM na diTTha paJccakkhaM / paccakkhe vipa diTThe juttAjuttaM viyAreha // 7 // 90*8) dhammo ghaNANa mUlaM jAyA mUlaM suhANa sayalANaM / viNao guNANa mUlaM dappo mUlaM viNAsassa // 8 // Acharya Shri Kailassagarsuri Gyanmandir goSThISu yasya guNAn na gRhNanti, raNamukhe subhaTA na vyAkhyAnayanti, tena jAtena kim / kiMprakAreNa tena / nijajananI yauvana vidAraNena // 903 // 225 I 90 * 4 ) [ kuputraiH kulAni grAmanagarANi pizunazIlaiH / nazyanti kumantribhirnarAdhipAH suSThu api samRddhAH / / ] sugamA / / 90*4 // 90*5) [ nazyati vAtena tuSaM nazyati geyaM janasya zabdena / aguNyamAnA vidyA nazyati bhAryA pravAsena || ] sugamA / / 90 *5 / / 90*6) [ kAryameva pramANaM kathaM vA tulApreNa kAryakartRRNAm / yadi tadava helyate pazcAt punardurlabhaM bhavati // ] kAryakartRRNAM puruSANAM kathaM vA kAryametat yat tulAvat pramANaM kAryakRtsu AsthIyate ( ? ) | no vA / yadi tat kAryam avaherijjai avahelyate pazcAt tat kAryaM durlabhaM bhavati / / 90* 6 // vala 15 90*7 ) [ mA bhava zrutagrAhI mA pratyehi yanna dRSTaM pratyakSam | pratyakSe'pi ca dRSTe yuktAyuktaM vicArayata || ] sugamA / / 90*7 / / 90*8) [ dharmoM dhanAnAM mUlaM jAyA mUlaM sukhAnAM sakalAnAm / vinayo guNAnAM mUlaM darpo malaM vinAzasya // ] sugamA / / 908 / / For Private And Personal Use Only

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226 vajjAlaggaM [90*9 90*9) nAsai jUeNa dhaNaM nAsei kulaM asIlavaMtANaM / airUveNa vi mahilA nAsai rAyA kumaMtIhi // 9 // 90*10) jammaMtaraM na garuyaM gatyaM purisassa guNagaNaggahaNaM / muttAhalaM ca garuyaM na hu garuyaM sippisaMuDayaM // 10 // ' 90*11) jaM jANai bhaNau jaNo guNANa vihavassa aMtaraM gatyaM / labbhai guNehi vihavo vihaveNa guNA na labhaMti // 11 // 90 12) buddhI saccaM mittaM caraMta no mahAkavvaM ( ? ) / puvaM savvaM pi suhaM pacchA dukkheNa nivvahai // 12 // 90*13) kiMvA guNehi kIraI kiMvA rUveNa kiM ca sIleNa / dhaNavirahiyANa suMdari narANa ko AyaraM kuNaI' // 13 // 90*14) ThANaM guNehi labbhai tA guNagaNaM avassa kAyavvaM / hAro vi guNavihUNo na pAvae taruNithaNavaDheM // 14 // 90*9) [ nazyati dyatena dhanaM nazyati kulamazIlavatAm / atirUpeNApi mahilA nazyati rAjA kumantribhiH // ] sugamA // 90*9 // ___90*10) [ janmAntaraM na guru guru puruSasya guNagaNagrahaNam / muktAphalaM ca guru na khalu guru zuktisaMpuTakam / / ] sugamA / / 90*10 // 90*11) [ yajjAnAti bhaNatu jano guNAnAM vibhavAnAmantaraM guru / lamyate guNairvibhavo vibhavena guNA na labhyante / / ] sugamA / / 90*11 // 90*12) [ buddhiH satyaM mitraM.... (?) no mahAkAvyam / pUrva sarvamapi sukhaM pazcAd duHkhena nirvahati / / ] sugamA / / 90*12 / / 90*13) [kiM vA guNaiH kriyate kiM vA rUpeNa kiM ca zIlena / dhanavirahitAnAM sundari narANAM ka AdaraM karoti // ] sugamA / / 90*13 // _90*14) [ sthAnaM guNairlabhyate tad guNagrahaNamaNavazyaM kartavyam / hAro'pi gaNavihIno na prApnoti taruNIstana paTTam / / ] sugamA / / 90*14 // 1 Cf. Gatha No. 687 3 Cf. Gatha No. 143 2 CE. Gatha 689 4 Cf. Gatha 690 For Private And Personal Use Only

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--119*3] sAhasavajjA 227 90*15) dese gAme nayare rAyapahe tiyacaukkamagge vaa| jassa na viyarai kittI dhiratthu kiM teNa jAeNa' // 15 // saahsvjjaa| 119*1) vihavakkhara vi dANaM mANaM vasaNe vidhIrimA mrnne| kajjasae vi amoho pasAhaNaM dhIrapurisANaM // 1 // 119*2) dhIrA mayA vi kajjaM niyayaM sAhati, pecchaha hrss| daDDeNa vi avaraddhaM avahariyaM kusumabANeNa // 2 // 119*3) jaha jaha vAei vihI visarisakaraNehi niThuraM pddhN| dhIrA pahasiyavayaNA naccaMti ya taha taha cceva // 3 // 50*15) [ deze grAme nagare rAjapathe trikacatuSkamArge vaa| yasya na vicarati kIrtigistu ki tena jAtena // ] sugamA / / 90*15 // ___119*1) [ vibhavakSaye'pi dAnaM mAno vyasane'pi dhairya maraNe / kAryazate'pyamohaH prasAdhanaM dhIrapuruSANAm / / ] dhIrapuruSANAmetAvadeva prasAdhanaM maNDanam / kiM kim / vibhavakSaye'pi kSINe dhane'pi yad dAnaM, vyasane kaSTe'pi yan mAnaH, maraNe'pi samAyAte yad dhairya, kAryazate'pi avyAmohaH / na kSudrasya ta ityarthaH / satpuruSANAmetan maNDanam / / 11921 // 119*2) [ dhIrA mRtA api kAryaM nijakaM sAdhayanti, pazyata harasya / dagdhenApi aparArdham apahRtaM kusumabANena / ] dhIrA mRtA api nijakaM kAryaM sAdhayanti / prekSadhvam avalokayadhvam / dagdhena kusumabANena harasya mahezasya aparAdhaM vAmArdham apahRtaM muSTam / / 119*2 / / 119*3) [ yathA yathA vAdayati vidhirvisadRzakaraNairniSThuraM paTaham / dhIrAH prahasitavadanA nRtyanti ca tathA tathaiva // ] vidhiniSThuraM visadRzakaraNaiH parAGmukhakartavyaiH paTahaM vAdayati, dhIrAstathA tathaiva nRtyanti / kiMviziSTA dhIrAH / prahasitavadanA harSaprakarSeNa yuktAH // 1193 // 1 Cf. Gatha No. 700 For Private And Personal Use Only

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228 vajjAlaggaM [161*1 sevyvjjaa| 161*1) appatthiyaM na labhai, patthijjato vi kuppasi nriNd| haddhI kahaM sahijjai kayaMtavasahiM gae saMte // 1 // suhddvjjaa| 178*1) cirayAlasaMThiyAI sAmiyajaNiyAi maanndukkhaaii| riugayadasaNappellaNavivarehi bhaDassa gliyaaii||1|| 178*2) kaddamaruhiravilitto raNaMgaNe neya nivaDio suhddo| aisAhaseNa bhIo iMdo amaeNa siMcei // 2 // 178*3) ekatto ruyai piyA annatto smrtuurnnigyosaa| pemmeNa raNaraseNa ya bhaDassa dolAiyaM hiyayaM // 3 // 161*1) [ aprArthitaM na labhyate prAryamAno'pi kupyasi narendra / hA dhik kathaM sahiSyate kRtAntavasatiM gate sati // ] he narendra, aprArthitaM na labhyate / prArthyamAno'pi kuSyasi / hA dhik kRtAntavasatiM gate sati kathaM soDhuM zakyate // 16141 // 178*1)[ cirakAlasaMsthitAni svAmijanitAni mAnaduHkhAni / ripugajadazanapreraNavivarairbhaTasya galitAni / / ] bhaTasya mAnaduHkhAni galitAni / kaiH / zatrugajadazanayoH preraNavivaraiH / kiM viziSTAni mAnaduHkhAni / cirakAlasaMsthitAni / punaH kiMviziSTAni mAnaduHkhAni / svAmijanitAni // 178*? // 178*2) [ kardamarudhiravilipto raNAGgaNe naiva nipatitaH subhaTaH / atisAhasena bhIta indro'mRtena siJcati / / ] subhaTo raNAGgaNe samarAGgaNe naiva nipatita: / kiMviziSTaH subhaTaH / kardamarudhiraviliptaH / indro'mRtenAbhiSiJcati / kiMviziSTa indraH / atisAhasena bhItaH / mA mAmakInaM rAjyaM grahISyat / ata eva jIvayeya tam // 17822 // 178*3) [ ekato roditi priyA, anyataH samaratUryanirghoSAH / premNA raNarasena ca bhaTasya dolAyitaM hRdayam // ] bhaTasya hRdayaM dolAyitam 1 Cf. Dhvanyaloka III. 24. 1. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra -199*3] www.kobatirth.org gayavajjA Acharya Shri Kailassagarsuri Gyanmandir 229 gayavajjA / 199*1) siddhaMgaNA uratthalathaNabharucchalaMtamaMtharataraMgaM / sumaraMto cciya marihisi gaiMda re nammayANIraM // 1 // 199*2) daMtulliddaNaM savvaMgamajaNaM hRtthacalaNAyAsaM / poDhagadANamayaM puNo vi jai nagmayA sahai // 2 // 199*3) sayalajaNapicchaNijjo jo appA Asi so tara mUDha / kesaribhaeNa bhajjaMta ajja lahuyattaNaM patto // 3 // I T AndolasamArUDham / kena / premNA, anyato raNarAgeNa ca / kiM tat prema / ekataH priyA rudati ( roditi ) / anyataH samaratUryanirghoSaH / tena premNA raNarasena ca ubhAbhyAm AndolitaM manaH / yadA snehaM vicintayati tadA gantuM na samIhate / yadA saMgrAmatUryANi zRNoti tadA gantumutsuko bhavati / / 178*3 // 199*1) [ siddhAGganAura:sthalastanabharocchalanmantharataraGgam / smaraneva mariSyasi gajendra re narmadAnIram / / ] re gajendra narmadAnIra smaraneva mariSyasi / kiMviziSTaM narmadAnIram | siddhAGganAyA uraHsthalaM siddhAGganora : sthalam / tatra stanabhara ucchalantaH ( mantharA : ) taraGgA yasya tat siddhAGganora : sthalastana bharocchalanmantharataraGgam / mantharA nizcalAH / * evaMvidham // 1991 // 199*2) [ dantollikhanaM sarvAGgamajjanaM hastacAlanAyAsam / prauDhagajendrANAM madaM punarapi yadi narmadA sahate // ] prauDhagajendrANAM madaM punarapi yadi cennarmadA sahate / tat kiM kim / dantolikhanaM sarvAGgamajjanaM hastacAlanAyAsam // 199*2 / / For Private And Personal Use Only 199* 3 ) [ sakalajanaprekSaNIyo ya AtmAsIt sa tvayA maDha | kesa ribhayena bhajyamAna adya laghutvaM prAptaH / / ] re mUDha gajendra ya AtmA AsIt sa tvayA kesaribhayena bhaGgaM kurvatA adya laghutvaM prAptaH / kiMviziSTastava AtmA / sakalajanaprekSaNIyaH || 1993 //

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230 vajjAlaggaM [199*4 199*4) saralA muhe na jIhA thovo hattho maumaDA ditttthii| re rayaNakoDigavira gaiMda na hu sevaNijjo si // 4 // 199*5) kuMjara maiMdadasaNavimukkapukkAramayaSasaMgeNa / na hu navari tae appA vi so vi lahuyattaNaM ptto||5|| vAhavajjA ! 214*1) o suyai villrvilluliydhmmillkuNtlklaavo| annattha vaJca vANiya amhaM muttAhalaM katto // 1 // 214*2) iMtIi kulaharAo nAyaM vAhIi bhattaNo maraNaM / gayamayakavolaNihasaNamalamailakaraMjasAhAhi // 2 // 199*4) [ saralA mukhe na jihvA stoko hasto maTA dRSTiH / re ratnakoTigarvin gajendra na khalu sevanIyo'si / / ] re ratnakoTigarvin gajendra, nizcitaM tvaM sevanIyo nAsi / kathaM kathaM sevanIyo nAsi / mukhe saralA jihvA na / anyacca stoko hasta uccastuNDaH ( ? ) / anyacca madodbhaTA dRSTiH / atastvaM na sevanIyaH / / 199*4 // ___199*5) [ kuJjara mRgendradarzana vimuktapUtkAramada prasaGgena / na khalu kevalaM tvayA AtmApi so'pi laghutvaM nItaH / / ] re kuJja ra / navaraM vizeSa: ( ? ) / tvayA AtmApi so'pi laghutvaM praapitH| kena / mRgendradarzanavimuktapatkAramadaprasaGgena / mRgendrasya darzanaM, tena vimuktaH pUtkAramadagrasaGgo yasya saH / tena / / 199*5 // 214*1) [ aho svapiti ....... lulitammillakuntalakalApaH / anyatra braja vaNig asmAkaM muktAphalaM kutH|| ] he vaNika, svamanyatra vraja / asmAkaM gRhe muktAphalAni kutaH / o pazya / gRhasvAmI villara virala villa (1) luliya parasparaM lulitadhammilla evaM vidhakuntalakalApaH svapiti / cet pramAdI san gRha eva suptastiSTati, tadA muktAphalAni kutaH samAnIyante / ataH kAraNAt tvamanyatra gaccha // 214*1 // 214*2) [ AyatyA kuTagRhAja jJAtaM vyAdhyA bharturmaraNam / gajamadakapola nidharSaNamalamalinakaraJjazAkhAbhiH / / vyAdhyA bhartumaraNaM For Private And Personal Use Only

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-214*5] vAhavajjA 214*3) na tahA paimaraNe ghi hu ruSNaM vAhIi nimmarakaMThaM / jaha pallisamAsanne gaIMdgalagajiyaM souM // 3 // 214*4) pallipaese pajjUsaNiggayaM luliyakuMtalakalAvaM / daLUNa vAhavaMdaM daMtakaiyA niyattati // 4 // 214*5) acchau tA karivahaNaM tuha taNuo dhaNuharaM samullihai / thorathirathaNaharANaM ki amha mAhappaM // 5 // . jJAtam / kiMviziSTayA vyAdhyA / kulagRhAt pitRgRhAdAgacchantyA / kAbhiH / gajamadakapolanigharSaNamalamalinakaraazAkhAbhiH / gajAnAM madena kapolanigharSaNena malamalinakarajazAkhA yatra tA gajamadakapolanigharSaNamalamalinakaraJjazAkhAH / tAbhiH / / 214*2 // ___214*3) [ na tathA patimaraNe'pi khalu ruditaM vyAcyA nirbharakaNTham / yathA pallIsamAsanne gajendragalagarjitaM zrutvA // ] vyAdhyA tathA patimaraNe'pi hu nizcitaM nirbharakaNThaM yathA bhavati tathA na ruditam / yathA pallIsamAsanne gajendragalagarjitaM zrutvA / bhartari maraNaM ( ? bhartRmaraNaM) smRtipathamAgatam / ayaM bhAvaH // 214*3 // ____ 214*4) [ pallIpradeze pratyUSa nirgataM lalitakuntalakalApam / dRSTA vyAdhavRndaM dantakrayikA nivartante / / ] dantakretAro vaNijo nivartante / kiM kRtvA / vyAdhavRndaM dRSTA / kiMviziSTaM vyAdhavRndam / pallIpradeze pratyUSanirgatam / punaH kiMviziSTaM vyAdhavRndam / lulita kuntalakalApaM visaMSThula-- kezasamUham / / 214*4 / / 214*5) [ AstAM tAvat karivadhanaM tava tanujo dhanurharaM (?) samullikhati / sthUlasthirastanabharANAM kimasmAkaM mAhAtmyam / / ] kirAtavadhUH zvazrU prati vakti / he zvaznu karivadhanaM tAvat tiSThatu / taka tanayo dhanurharaM (?) dhanuH samullikhati takSNoti / tat kimasmAkaM sthUlasthirastanabharANAM mAhAtmyam / ko bhAvaH / yathA unnatapayodharabhAraM pazyan san ( ? ) tathA tava putro viSayAn sevamAno balahIno bhavati / kaH karoti karivadham // 214*5 // For Private And Personal Use Only

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jarUra vajjAlaggaM [226*1 krhvjjaa| 226*1) de jaM pitaM pi ahilasasu palluvaM mA kahi pi' re krh| uDamuhadIhasAso valli saraMto vivajjihisi // 1 // 226*2) kaha vi tulaggAvaDiyaM mahupaDalaM cakkhiUNa mA khija / hiyaicchiyAi katto aNudiyahaM karaha labhaMti // 2 // 226*3) nIsasasi ruyasi khijjasijUrasiciMtesibhamasi ubbibo| sA maraNassa kae NaM karaha tae cakkhiyA vallI // 3 // . iNdidirvjjaa| 252*1) mottaNa viyaDakesaramayaraMduddAmasurahisayavattaM / ja mahai mAyaro pADalAi taM keNa va guNeNa // 1 // 226*1) [ ahaM prArthaye, yadapi tadapi abhilaSasva pallavaM mA kutrApi re karabha / Urdhamukha dIrghazvAso vallI smaran vipatsyase / / ] de iti prArthanAyAm / re karabha yamapi tamApi pallavaM kathamapi mA abhilaSastra, abhilASaM mA kuruSva | Urdhamukho dIrghazvAso vallI smaran san vipatsyase vipatti prApsyasi / / 226* 1 // 226*2) [ kathamapi yadRcchApatitaM madhupaTalamAsvAdya mA khidyasva / hRdayedisatAni kuto anudivasaM karabha labhyante / / ] re karabha, kathamapi maghupaTalanAsvAdya mA khidya stra / kiMviziSTaM madhupaTalam / tulaggAvaDiyaM / aTamaTAnyAyena ( ? ) saMprAptam / re karabha, anudivasaM dinaM dinaM prati hRdayepsitAni kuto labhyante // 226*2 / / 226*3) [ niHzvasiSi, rodiSi, khidyase, kSIyase, cintayasi bhramasi udvignaH / sA maraNasya kRte khalu karabha tvayA AsvAditA vallI / / ] he karabha, sA vallI tvayA maraNasya kRte AsvAditA / katham / nizvaHsiSi, rodiSi, khidyasi, jara si raNaraNasi, ciMtesi smarasi udvimbaH san vikalitaH san bhramasi / ataH kAraNAnmaraNameva sAvazeSam // 226*3 // 252*1) [ muktA vikaTakesaramakarandodAmasura bhizatapatram / yat kAGkSati madhukaraH pATalAni tat kena vA guNena / ] madhukaro bhramaro yat 1 The commentator seems to have read kahaM pi ( = kathamapi ). For Private And Personal Use Only

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-263*1] haMsavajjA 233 252*2) taM kiMpi parasaM paMkayassa bhamiUNa chappao chivai / naliNINa jeNa kaDhai AmUlagayaM pi mayaraMdaM // 2 // 252*3) iMdiMdira mA khijjasu de nilasu kahiM pi mAlaIvirahe / hiyaicchiyAi nahu saMpati divye parAhutte ' // 3 // .252*4) bahugaMdhaluddha mahuyara kamalauDaNiruddha khijase kIsa / ahavA vasaNAsattA ane vi suhaM na pAvaMti // 4 // ~^^^ Acharya Shri Kailassagarsuri Gyanmandir haMsavajA | 263* 1 ) vaccihisi tumaM pAvihisi saravaraM rAya haMsa, kiM cojjaM / mANasasarasArikkhaM puhavi bhamaMto na pAvihisi // 1 // pATalAni mahati / kiM kRtvA / vikaTakesaramakarandoddAna surabhizatapatraM muktvA / to madhukaraH / madhu madirAM karoti iti madhukaraH / yo'sau madhukarastasya cetanAcAturyaM na bhavati / / 252*1 / / 252 * 2 ) [ taM kimapi pradezaM paGkajasya bhrAntA SaTpadaH spRzati / nalinInAM yena karSati Amalagatanapi makarandam || ] SaTpadaH paGkajasya "kamalasya bhrAntvA kimapi pradezaM spRzati, yena upAyena nalinInAm AmUla-gatamapi makarandamAkarSati / / 2522 / / 252*3 ) [ indindira mA vidyasva prArthaye nilaya kutrApi mAlatI'virahe / hRdayepsitAni na khalu saMpatanti daive parAgbhUte / / ] he indindira "bhramara mA khidyatra / 'de' iti abhyarthanAyAm / kathamapi mAlatIvirahe sati tarhi nila (ya) stra svastho bhatra daive parAGmukhe sAta hRdayetAni na - sampadyante / / 252*3 // 252*4 ) [ bahugandhalubdha madhukara kamalapuTaniruddha khidyase kasmAt / athavA vyasanAsaktA anye'pi sukhaM na prApnuvanti / / ] bahugandhamugdha madhukara kamalapuTaniruddhaH kasmAt tvaM khidyase rudanaM karoSi / athavA vyasanAsaktAH prANino'nye'pi sukhaM na prApnuvanti / / 2524 / / 263*1 ) [ vajiSyasi tvaM prApsyasi sarovaraM rAjahaMsa, kiM citram / * mAnasasaraH sadRkSaM pRthivIM bhraman na prApsyasi / / ] suganA // 263*1 / / 1 Cf. Gatha No. 245. For Private And Personal Use Only

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234 vajAlaggaM [263*2 263*2) mANasasaroruhANaM mA sAyaM sarasu re hNs| kajjAi divvavasasaMThiyAi dukkhehi lambhaMti // 2 // 263*3) haMsehi samaM jaha ramai kamaliNI taha ya mhuyrennaavi| siyakasiNaNivvisesAi hoti mahilANa hiyayAI // 3 // 26 3*4) viulaM pi jalaM jalaraMkuehi taha kalusiyaM hyaasehiN| jaha avasaravaDiyANa vi na hu nilayaM rAyahaMsANaM // 4 // chaillavajjA / 284*1) akkhaMDiyauvayArA puvvAbhAve abhinnmuhraayaa| siDhilaMtA vi sihaM cheyA dukkhehi najaMti // 1 // 284*2) tAva cciya DhalahalayA jAva cciya nehapUriyasarIrA / cheyA nehavihUNA tilasacchAyA khalA huMti // 2 // 263*2) [ mAnasasaroruhANAM mA sAtaM smara re haMsa / kAryANi daivavazasaMsthitAni duHkhailabhyante / / ] he haMsa mAnasasaroruhANAM sAtAni saukhyAni mA nAma tvaM smarasva / daivavazasaMsthitAni kAryANi duHkhairlabhyante / / 263 2 // 263*3) [ haMsaH samaM yathA ramate kamalinI tathA ca madhukareNApi / sitakRSNa nirvizeSANi bhavanti mahilAnAM hRdayAni // sA kamalinI haMsena samaM ramate, tathA madhukareNApi samaM ramate / yuktam / mahilAnAM hRdayAni sitakRSNanirvizeSANi bhavanti // 263*3 / / 263*4) [vipulamapi jalaM jalaraMka kaistathA kaluSitaM hatAzaiH / yathA avasarapatitAnAmapi na khalu nilayo rAjahaMsAnAm / / ] jalaraMkaiH jalajIvaiH, vipulamapi jalaM tathA kaluSitaM yathA avasarapatitAnAmapi hu nizcitaM rAjahaMsAnAM nilayaH sthAnaM na bhavati / / 263*4 / / 284*1) [ akhaNDitopacArAH pUrvAbhAve abhinnamukharAgAH / zithilayanto'pi snehaM chekA duHkhaiIyante // ] chekAzcaturAH sneha zithilayanto'pi duHkhaiyinte / kiM viziSTArachekAH / akhaNDitopakA ( ? cA ) rAH, pUrvAbhAve ( ? ) abhinmukha rAgAH / ataH kAraNAt chekA viraktA api nAvagamyante // 284*1 // 284*2) [ tAvadeva anukampino yAvadeva sneha pUritazarIrAH / chekAH sneha vihInAstilasadRkSAH khalA bhavanti / / ] chekAstAvadeva Dhalahala- . For Private And Personal Use Only

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- 284*6] chahallavajjA 284*3) vaMkabhaNiyAi katto katto addhcchipecchiybvaaii| UsasiyaM pi muNijai chaillajaNasaMkule gAme // 3 // 284*4) aNuNayakusalaM parihAsapesalaM laDahavANisohillaM / AlAva cciya cheyANa kammaNaM kiM ca mUlIhi // 4 // 284* 5) te dhannA tANa namo se kusalA tANa vmmhpsaao| je bAlataruNipariNayavayAhi hiyae dharijati // 5 // 284+6) vakaM tANa na kIrai ki kajjaM jassa te vi yANati / sabbhAveNa ya cheyA putti deva vva gheppaMti // 6 // svabhAvAH ... pariNAmino bhavanti, yAvat snehapurapUritA bhavanti / chekAH sneha vihInAH khalA bhavanti, durjanAH syuH / kiMviziSTAH chekAH / tilasacchAyAstilasadRkSAH / yathA tilAH sneha vihInA: khalA bhvnti||284*2|| ___284*3) [ vakraNitAni kutaH kuto ardhAkSiprekSitavyAni / ucchasitamapi jJAyate chekajanasaGghale grAme // ] caturajanasaGkule grAma uchusitamapi jJAyate / svalpe'pi vikAre hRdayapariNAmaM jAnanti / / 284*3 // 284*4) [ anunayakuzalaM parihAsapezalaM laTabhavANIzobhADhayam / AlApa eva cchekAnAM kArmaNaM, kiM ca mUlIbhiH // ] chekAnAmAlApa eva kArmaNaM, mUlikAmiH kim / kiMviziSTa kArmaNam / anunayakuzalam anunayane prasAdane kuzalam / etAvatA prasannam / punaH katham / parihAsapezalaM hAsyena manojJam / punarapi kiMviziSTaM tat kArmaNam / laDahavANisohillaM / saubhAgyavANIsundaram // 284*4 // 284*5) [ te dhanyAstebhyo namaste kuzalAsteSAM manmathaprasAdaH / ye bAlAtaruNIpariNatavayobhihRdaye dhAryante / / / te dhanyAstebhyo namaH, te kuzalAsteSAM manmathaH prasAde vartate, ye manuSyA bAlAtarUNIpariNatavayobhirhRdaye dhriyante / / 284*5 // ____284*6) [ vakraM teSAM na kriyate kiM kArya yasya te'pi jAnanti / sadbhAvena ca cchekAH putri devA iva gRhyante // 7 he putri cchekA ye te na (?) jAnanti / teSAM purastAd vakra na kriyate / anyacca te sadbhAvena devA iva gRhyante // 284*6 // For Private And Personal Use Only

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236 vajjAlaggaM [284*7 284*7) dinA puNo vi dijjau rehA cheyattaNammi kaNhassa / __jo ramai govisatthaM hiyayaNihittAi lacchIe // 7 // 284*8) hiyae jaM ca nihittaM taM pi hu jANaMti buddhIe / mA putti vaMkabaMdhaM japasi.purao chaillANaM // 8 // ' nynnvjjaa| 300*1) dhaNu saMghai bhuyavalayaM AyaDDhai nayaNabANa knnnnNtaa| vidhai maNaM na jIyaM auvvadhANukiNI bAlA // 1 // 300*2) pAmaravahayAi savaramahANa nayaNANa rakkhasANaM v| sAsaMko bhamai jaNo joyai maggaM puloyaMto // 2 // 284*7) [ dattA punarapi dIyatAM rekhA chekatve kRSNasya / yo ramayati gopIsA) hRdayanihitayA lakSmyA / / ] kRSNasya cchekalve rekhA dattA punarapi dIyatAm / yaH kRSNo gopIbhiH sArdhaM ramate / kayA lakSmyA / kiMviziSTayA lakSyA / hRdayanihitayA / / 284*7 / / 2848) [ hRdaye yacca nihitaM tadapi khalu jAnanti buddhayA / mA putri vakrabandhaM jalpasi puratazchekAnAm / / ] he putri caturANAM puruSANAM purastAd vakrabandhaM mA jalpasi / yad hRdaye nihitam AropitaM bhavati tadapi jAnanti / kayA / buddhayA tIkSNamatyA 284*8 // 300*1) [ dhanuH saMdadhAti bhrUvalayam AkarSati nayanabANAn karNAntAt / vidhyati mano na jIvam apUrvadhAnuSkA bAlA / / ] bAlA apUrvadhAnuSkiNI apUrvadhanurdharA vartate / yA bAlA mano vidhyati na jIvaM jIvitavyam / ata eva apUrvadhAnuSkiNI / bhujavalayA ( ! bhrUvalayA ) satI dhanuH saMdhai sNddhaati| nayanabANAn A karNAntAd AkarSayati // 300*1 / / 300*2) [ pAmaravadhAH samanmathAbhyAM nayanAbhyAM rAkSasAbhyAmiva / sAzaGko bhramati jano pazyati mArga pralokayan / / ] jano lokaH sAzaGkaH paribhramati / kathaM sAzaGkaH ityAha / pAbharavadhA nayanebhyazcAnyad rAkSasebhyaH / kiviziSTebhyo nayanebhyaH / samanmathebhyaH / sakAmebhyaH / kiM 1 Cr. Gatha No. 282. 2 we must obviously read bhUvalayaM instead of bhuyavalayaM. 3 The commentator appears to have read govIsaddha( = gopIsArdham = gopIbhiH sArdham ). For Private And Personal Use Only

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-30051 nayaNavajjA 237 300*3) ajja vi ya teNa viNA imIha eyAi kasiNadhavalAI / jacaMdhagoruyAi va disAsu gholaMti nayaNAI // 3 // 300*4) siyakasiNadIharujjalapamhalaghola tatAraNayaNANaM / taruNANa mA hu hayavihi diTThIpasaraM pi bhaMjihisi // 4 // 300*5) rattaM rattehi siyaM siehi kasiNaM kuNaMti kasiNehiM / siyakasiNacchIhi tae macchi ratto jaNo cojjaM // 5 // viziSTebhyo rAkSasebhyaH / samanmathebhyaH sakAmebhyaH / yathA pAmaravadhvA nayanebhyo janaH zaGkate, rAkSasebhyastathaiva zaGkate / janaH kiM kurvan / mArga prarUpayan mAgaM vilokayan jAyate' / / 300*2 // 300*3) [ adyApi ca tena vinA asyA ete kRSNadhavale / jAtyandhagorUpAyA iva dizAsu ghUrNato nayane / / ] asyA nAyikAyA adyApi tena ballabhena vinA etAni nayanAni dizAsu gholaMti ( ghUrNanti ) / nayanAni kAnIva / jAtyandhagorUpAyA iva / yathA jAtyandhagorUpAyA nayanAni zUnyAni dikSu gholaMti ( dhUrNanti ) / kiMviziSTAni nayanAni / kasiNadhavalAI / kiMcit kRSNAni kiMcid dhavalAni // 300*3 // ___300*4) [sitakRSNadIghojjvalapakSmalaghUrNamAnatAranayanAnAm / taruNAnAM mA khalu hatavidhe dRSTiprasarapapi bhakSyasi / / ] he hatavidhe durdaiva / 'hu ' nizcitam / nayanayoISTiprasaraM mA bhakSyasi / kiMviziSTayonayanayoH / sitakRSNadIrdhatarojjvalapakSmalaghUrNamAnatArakayoH // 300*4 // ___300*5) [ raktaM raktaiH sitaM sitaiH kRSNaM kurvanti kRSNaiH / sitakRSNAkSibhyAM tvayA mRgAkSi rakto jana Azcaryam / / ] he mRgAkSi, raktAbhiH akSabhiH ( ? ) raktaM kurvanti, sitAbhiH sitaM kurvanti, kRSNAbhiH kRSNaM kurvanti / he mRgAkSi tvayA sitakRSNAbhiH akSabhiH jano rakta ityAzcaryam / / 300*5 // 1 The commentator seems to have read F15 in place of joyai ( = pazyati ). joyai involves repetition with puloyaMto. jAyai stands in need of some predicative adjective. 2 Cf. Gatha No. 376. For Private And Personal Use Only

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bajjAlaggaM [ 300*6. 300*6) gADhayaracuMbaNupphusiyabahalaNIlaMjaNAi redati / baSphambhitarapasariyagalaMtabAhAhi acchII // 6 // 300*7) na mae ruNNaM na kayamamaMgalaM hoMtu sylsiddhiio| virahaggidhUmakaDuyAviyAi pagalaMti nayaNAI // 7 // ' thnnvjjaa| 312*1) nahakuMtaggayabhinnA haaraavlisuttmNddlggtthiyaa| rehati surayarajAhiseyakalasa vva se thaNayA // 1 // 312*2) so taNhAiyapahiya vva dUmio tIi diTThamettehiM / ___ paMthapavAkalasehi va thaNehi ummaMthiyamuhehiM // 2 // 300*6) [ gADhataracumbanaproJchitabahalanIlAJjane zobhate / bASpAbhyantaraprasRtagalat ... ( ? ) akSiNI / / ] nAyikAyA akSINi rehaMti zobhante / kAbhiH / bASpAbhyantaraprasRtagalavAhAbhiH (?) / puna: kiMvizi'STAni akSINi / gADhataracumbanaspRzata ( ? ) bahulanIlAJjanAni / / 300*6 / / ___300+7) [ na mayA ruditaM na kRtamamaGgalaM bhavantu sakalasiddhayaH / virahAgnidhUmakaTukIkRte pragalato nayane / / ] sugameyaM gAthA // 300*7 / / 312*1) [nakhakuntAgrakabhinnau haaraavliisuutrmnnddlaamsthitau| zobhete suratarAjyAbhiSekakalazAviva tasyAH stanau // ] tasyA nAyikAyAH stanau suratarAjyAbhiSekakalazAviva rAjete / kiMlakSaNau / nakhakuntAgrakabhinnau / anyAvapi kalazau nakhakuntAmabhinnau syAtAm / punarapi kiMviziSTau stanau / hArAvalIsUtramaNDalAyasthitau / anyAvapi kalazau sUtramaNDalAprasthitI bhavataH // 312*1 // 312*2) [ sa tRSitapathika iva dUnastasyA dRSTamAtrAbhyAm / pathiprapAkalazAbhyAmiva stanAbhyAM dagdhamukhAbhyAm / / ] sa kazcit tasyA nAyikAyAH stanairdUnaH / sa ka iva / tRSNArditapathika iva / stanaiH kairiva / pathiprapAkalazairiva / yathA pathiprapAkalazaiH unmathitamukhaiH pathiko dUyate / kiMbhUtaiH stanaiH / dRSTamAtraiH / dRSTA stokA mAtrA pAnIyalakSaNA yeSu te dRSTamAtrAH / taidRSTamAtraiH // 312*2 // 1 Cf. Gatha No. 370 For Private And Personal Use Only

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-3126] thaNavajjA 239 312+3) thaNakaNayakalasajuyalaM romAvalilohasaMkalAbaddhaM / kassa kae gaM bAlA rayaNaNihANaM samubahai // 3 // 312+4) aNurAyarayaNabhariya kaMtraNakalasammi' trunnithnnjuylN| tA ki muhammi kAlaM masimudA mayaNarAyassa // 4 // 312*5) ThANaccuyANa suMdari maMDalarahiyANa vihavacattANaM / thaNayANa supurisANa ya ko hatthaM dei paDiyANaM // 5 // 312*6) nahakuMtaggayabhinnA smuhaagykuNbhpiilnnsmtthaa| thaNayA nimbUDhabharA bhaDu vva paDiyA vi sohaMti // 6 // 312*3) [ stanakanakakalazayugalaM romAvalIlohazaMkhalAbaddham / kasya kRte nanu bAlA ratnanidhAnaM samudahati / / ] bAlA kasya kRte / 'NaM' iti vAkyAlaMkAre / ratnanidhAnaM samudvahati / kiMviziSTaM ratnanidhAnam / stanakanakakalazayugalam / anyadapi yatra ratnanidhAnaM bhavati tatra kalazau vilokyete / kiMviziSTaM sanayugalam / romAvalIlohazaMkhalAbaddham / anyAvapi kalazai lohazaMkhalAbaddhau syAtAm // 312*3 // 312*4) [ anurAgaratnabhRtaM kAJcanakalaze taruNIstanayugalam / tat 'ki mukhe kAlaM maSImudrA madanarAjasya / / ] taruNIstanayugalaM kAJcanakalaze anurAgaratnabhRtaM vartate / tA tata idaM stanayugalaM mukhe kAlaM kim / * madanarAjasya maSImudrA vartate / anyasmin ratnanidhAnakalaze mudrA vidhIyate / eSu staneSu kRSNamudrA, kasya / madanarAjasya // 312*4 / / ___312*5) [ sthAnacyutAnAM sundari maNDalarahitAnAM vibhavaparityaktAnAm / stanAnAM supuruSANAM ca ko hastaM dadAti patitAnAm / / ] he sundari, stanAnAM cAnyat satpuruSANAM patitAnAM ko hastAvalamba dadAti / api tu na ko'pi / kiMviziSTAnAM stanAnAm / sthAnacyutAnAm / punaH kiMviziSTAnAm / maNDalarahitAnAM parivArarahitAnAm / punaH kiMviziSTAnAm / vibhavatyaktAnAm / // 312*5 // / ____312*6) [ nakhakuntAgrakabhinnau saMmukhAgatakumbhapIDanasamayau~ / stanau niyUMDhabharau bhaTa iva patitAvapi zobhate // ] stanAH patitA api zobhante / 1We must read kaMcaNakalasa vva (= kAJcanakalazAviva ), even against the *commentator. 2 Cf.Gatha No. 681 For Private And Personal Use Only

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240 vajjAlaggaM [ 3127-- 312+7) AsannapaDaNabhayabhIrupahi jamalehi sAmalamuhehiM / duddhaMsuehi ruNNaM thaNehi ThANaM muyNtehi| 312*8) aliyA khala vva kuDilA majhase kivinndaannsaaricchaa|| thaNayA unnayaciMtiya va tIi hiyae na mAyaMti // 8 // ' 312*9) thaNahAraM tIi samunnayaM pi daLUNa tArisa paDiyaM / mA kuNau ko vi gavvaM ettha asArammi saMsAre // 9 // ka iva / bhaTA iva subhaTA iv| yathA subhaTA: patitA api zobhante / kiMviziSTAH stanAH kiMviziSTA bhttaaH| nkhkuntaambhinnaaH| punaH kiMviziSTAH / saMmukhAgatakuMbhapIDanasamarthAH / puna: kiMviziSTAH / niyUMDhabharAH udUDhasamarabhArAH / / 312*6 / / 312*7) [ AsannapatanabhayabhIrukAbhyAM yamalAbhyAM zyAmalamukhAnyAm / dugdhAbhiH ruditaM stanAbhyAM sthAnaM muzcadbhayAM / / ] stanAbhyAM sthAnaM muzcadbhayAM dugdhAbhiH ruditam / kiviziSTAbhyAm / AsannapatanabhayabhIrukAbhyAm / punaH kiMviziSTAbhyAm / yugalAbhyAm / punarapi kiMviziSTAbhyAm / zyAmamukhAbhyAm // 312*7 // 312+8) [ alIko khala itra kuTilau madhyAMze kRpaNadAnasadRkSau / stanau unnatacintitamiva tasyA hRdaye na mAtaH // ] stanau hRdaye na mAtaH / kimiva / unnata cintitamiva / dvivacane ekavacanaM(?) (bahuvacanaM) prAkRtatvAt / kiMviziSTau stanau / khala iva aliiko| yathA khalA alIkA bhavanti ( tthaa)| kuTilAH khalA bhavanti / punaH kiMviziSTAH stanAH / kuTilAH / punarapi kiMviziSTAH stnaaH| madhyAMze madhyapradeze kRpaNadAnasadRkSAH // 3128 // ____312*9) [ stanabhAraM tasyAH samunnatamapi dRSTvA tAdRzaM patitam / mA karotu ko'pi garvamatra asAre saMsAre // ] bho lokA atra asAre saMsAre ko'pi gavaM mA karotu / kiM kRtvaa| tasyAstAdRzaM samunnatamapi stanabhAraH patitaM dRSTvA / etAvatA saMsAro'nitya eva // 312*9 // 1Cf. Gatha No. 302. Better to read unnayAciMta vva so as to suit the metre. 2 Cf. Gatha No. 311. For Private And Personal Use Only

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ra4ra --318*2] lAvaNNavajjA 312*10) uccaTThANA vi susaMgayA vi saMpugNayA vi tuha thnnyaa| taruNamaNarayaNasAraM haraMti jaM taM mahacchariyaM / / 10 / / 312*11) ThANayarohiM ehi ahomuhehi aNavarayapoTehiM / sihiNehi nariMdehi va kiM kijai payavimukkehi // 11 // laavnnnnvjjaa| 318*1) iha tivaliramaNe iha vayaNakamale iha kaDhiNaviulathaNavaTTe / ajjhAe lAvaNaM phaliyaM piva DhuMgaDhuMgoha // 1 // 318*2) annannA mehalayA annanno kaMcuo nvvhe| pariheuM na samappai samAruhaMtammi tAruNNe // 2 // mmmmmmmmmm ___ 312*10) [ uccasthAnAvapi susaMgatAvapi saMpUrNAvapi tava stanau / taruNamanoratnasAraM harato yat tan mahAzcaryam / / ] he sundari, tava stanau taruNamanoratnasAraM yad harataH tan mahadAzcaryam / katham / kiMlakSaNau stanau / uccasthAnau / na tu ye'tra uccasthAnAH syuH, te kasyApi kimapi haranti / puna: kiMlakSaNo stanau / susaMgatAvapi suprItAvapi / punarapi kiMlakSaNau stanau / saMpUrNAvapi / na tu ye saMpUrNAH santi te parakIyaM dhanaM haranti / ityAzcaryam / / 312*10 / / ___312*11) [sthAnakarAbhyAmAbhyAmadhomukhAbhyAmanavarataprauDhAbhyAm | stanAbhyAM narendrAbhyAmiva kiM kriyate pada vimuktAbhyAm // ] AbhyAM stanAbhyAM pada vimuktabhyAM sthAnacyutAbhyAM kiM kriyate / kairiva / narendra riva / yathA sthAnavimuktairnarendraiH kiM kriyate / kiMviziSTainarendraiH stanaizca / sthAnakaraiH / punaH kiMprakAraiH / adhomukhaiH / punarapi kiMviziSTaiH / anavaratauDhaiH // 312111 / / 318*1) [iha tritra liramaNa iha vadanakamala iha kaThina vipulastanapaTTe / prauDhayuvatyA lAvaNyaM phalitamiva stabakastabakaiH / / ] prauDhayuvatyA lAvaNyaM DhuMgaDhaMgehiM stabakastabakaiH phalitamiva / ivazabdena vRkSa iva phalitam / yathA vRkSaH kAle kAle sthAne sthAne phalati tthaa| ka phalitam / atra trivaliramaNe jghnprdeshe| punaH kva / atra ca vadanakamale / punaH kva / atra kaThinavipulastanapaTTe / / 318*1 / / ___318*2) [ anyAnyA mekhalA anyAnyaH kaMcuko navavadhvAH / paridhAtuM na samApyate samArohati tAruNye // ] anyA anyA mekhalA, anyo anyaH vala 16 For Private And Personal Use Only

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24 vajjAlaggaM 1318*3-- 318*3) aMtokaDhaMta mayaNaggitAviyaM vahai kaNayakatillaM / bAlAra lAvaNaM upphiNiyaM thaNabharamiseNa // 3 // 318*4) sahasa tti jaM na bhajai thaNaharabhAreNa mjjhtnnuyNgii| bhaMjaNabhaeNa vihiNA dinno romAvalIkhabho // 4 // 318*5) bAlAkavolalAvaNNaNijio caMda khijjase kiis| aha mANo na hu kIrau bahurayaNavibhUsiyA puhavI // 5 // 318*6) bAlA lAvaNaNihI navallavalli bva maauliNgss| ciMci vva dUrapakkA karei lAlAuyaM hiyayaM // 6 // kaMcuko navavadhvAH / paridhAtuM na samApyate samApti na yAti / ka sati / ( samArohati tAruNye / ) yAvat suratAvasAne svasthA satI mekhalAM kacukaM ca paridadhAti, tAvat patinA uttAryate iti bhAvaH // 318*2 // ___315*3) [ antaHkthata madanAgnitApitaM vahati kanakakAntiyuktam / bAlAyA lAvaNyaM bahirnirgataM, stanabhara miSeNa // ] bAlAe prauDhayuvatyA lAvaNyaM stanabharamiSeNa stanabharacchamanA atra uphiNiyaM utkalitaM bAhye nirgatam / kIdRzaM lAvaNyam / antaHkthat / punaH kIdRzam / madanAgninA tApitaM sat kanakakAntitulyakAnti / vahati ( stanabhara miSeNa ) / anena hetun| stane kanakakalazopamA yogyA // 318*3 // 318*4) [ sahaseti yanna bhajyate stanabharabhAreNa madhyatanukAGgI / bhaGgamayena vidhinA datto romAvalIstambho / / ] sahaseti yanna bhajyate na truTyati stanabharabhAreNa madhyatanukAGgI, tad vidhinA truTanabhayena rakSaNArthaM romAvalIstambhaH pradattaH // 318*4 // 318*5) [bAlAkapolalAvaNyanirjitazcandra khidyase kasmAt / atha mAno na khalu kriyatA bahuratnavibhUSitA pRthvI / / ] he candra kasmAt khidyase / kiMviziSTazcandraH / bAlAkapolalAvaNyanirjitaH / athavA mAnaH kApi na kriyate (? kriyatAm ) / yataH pRthvI bahuratnavibhUSitA vartate / / 318*5 // 3186) [bAlA lAvaNyanidhirnavInavallIva mAtuliGgasya / ciMceva dUrapakkA karoti lAlAkulaM hRdayam || ] bAlA lAvaNyanidhirnavInamAtuliGgasya For Private And Personal Use Only

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- 328*43 surayavajjA 243 surayavajjA 325*1) annonnaNehaNijjharaeNviiNNahiyayANa aliyakuviyANaM / pattiyajaNANa surae jaM sokkhaM taM phuDaM amayaM // 1 // 3.8*2) surayAvasANasamae mauliyaNayaNANaNAya botttthii| alahaMtI surayasuhaM pAsatthamuhI piyaM bhaNai // 2 // 328*3) surayappasutta kovaNa appaMbhara mA hu re nivjihisi| kayakajja kiM na yANasi asamattarayANa jaM dukkhaM // 3 // 328*4) calavalayamehalaravaM kalakaliramaNoharaM ca souunn| IsA roso mahilattaNaM ca mukaM savattIhi // 4 // vallIva / sA bAlA lAlAkulaM hRdayaM karoti / keva / cicivva / AcAmlikeva / yathA AcAmlikA dUrapakkA satI hRdayaM lAlAkulaM kurute // 318 6 // 328*1) [ anyonyasneha nirjhara vitIrNahRdayAnAm alIkaku pitAnAm / vizvastajanAnAM surate yat saukhyaM tat sphuTamamRtam // ] pratItajanAnAM surate dRDhasnehayuktAnAM saMbhoge yatsaukhyaM tat sphuTaM prakaTam amRtam / kiviziSTAnAm / anyonyasneha nirjhara vitIrNahRdayAnAm / punaH kiMviziSTAnAm / alIkakupitAnAm / / 3281 / / ____328*2) [ suratAvasAnasamaye mukulitanayanAnanA ca bimbosstthii| alabhamAnA suratasukhaM pArzvasthamukhI priyaM bhaNati / / ] bimboSThI suratAvasAnasamaye mukulitanayanAnanA satI suratasukhamalabhamAnA vakramukhI priyaM bhaNati // 328*2 // ____328*3) [ surataprasupta kopana Atmabhara mA khallu re nipatsyase / kRtakArya kiM na jAnAsi asamAptaratAnAM yad duHkham / / ] kiM bhaNatItyAha / he kopana krodhanazIla, Atmabhara, hu nizcitaM suratagrasupta mA nivartayasi' / re kRtakArya kiM na jAnAsi asamAptaratAnAM yad duHkhaM vartate / / 328*3 / / 325*4) [ calavalayamekhalAravaM kalakalayuktamanoharaM ca zrutvA / IrSyA roSo mahilAtvaM ca muktaM sapanIbhiH / / ] sapatnIbhiH IrSyA roSo mahilAtvaM 1 The commentator seems to have read fagfefefer in place of nivajjihisi. For Private And Personal Use Only

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vajAlaggaM [ 3285 328*5) bAlA asamattarayA rayAvasANammi paharisI bhaNai / kiM suyasi nAha, haM 'suyami, kiM nu pajattakajjo si // 5 // pemmvjjaa| 349*1) paDhamAraMbhamaNaharaM ghaNalaggaM mANarAyaramaNijjaM / pemmaM suriMdacAvaM va caMcalaM jhatti volei // 1 // 349*2) khaNabhaMgureNa visameNa hAriNA duNNivArapasareNa / aNavadviyasambhAveNa savvahA hoDa pemmeNa // 2 // ca muktam / tatra IrSyA asahanatvam / ropaH krodhaH / mahilAtvaM strIcaritram | muktam / kiM kRtvA / calavalayamekhalAravaM zrutvA calanU puramekhalAzabdaM samAkarNya / kiMviziSTaM mekhalAravam / kalakaliramanoharam / mAnAnya (?) zabdasundaram / / 328*4 / / 328*5) [bAlA asamAptaratA ratAvasAne prahRSTA bhaNati / kiM svapiSi nAtha, ahaM svapimi, kiM khalu paryAptakAryo'si // bAlA ratAvasAne praharSitA satI bhaNati / kiMviziSTA baalaa| asmaaptrtaa| asamAptaM rataM yayA saa| ki bhaNati tadAha / he nAtha tvaM svapiSi zayanaM kuruSe kim / ahaM svapimi / kiM paryApta kAryo'si kRtakRtyo'si // 328*5|| ___349*1) [prathamArambhamanoharaM ghanalagnaM mAnarAgaramaNIyam / prema surendradhanuriva caJcalaM jhaTiti apakrAmati / / ] caJcalaM prema jhaTiti zIghra broDayati ( 1 ) / kimiva / surendracApamiva / kiMviziSTaM prema / prathamArambhamanoharam / ghanalagnaM manasi sat rAgaramaNIyaM bhavati / surendracApamapi tathaiva / / 3491 // 349*2) [kSaNabhaGgureNa viSameNa hAriNA durnivAraprasareNa / anavasthitasvabhAvena sarvathA bhavatu premNA / / ] anena premNA bhavatu pUryatAm / kiMviziSTena premnnaa| kSaNabhaGgureNa tatkAla vinazvareNa / puna; kiMviziSTena premNA / viSameNa / punarapi kiMprakAreNa premnnaa| hAriNA mnohaarinnaa| punarapi kiMviziSTena / durnivAryaprasareNa / punarapi kiMprakAreNa pregnnaa| anavasthitasadbhAvena naikaraMgeNa / / 3492 / / 1 Better to read huM ( hu~ )( = yes ). For Private And Personal Use Only

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-349-6] premmavajA 349*3) jai deva maha pasano mA jammaM dehi mANuse loe / aha jammaM mA pemmaM, aha pemmaM mA vioyaM ca // 3 // 3494) annaM taM sayadaliyaM pi milai rasagoliya vva jaM pemmaM / ahaM mayacchi muttAhalaM va phuTaM na saMghaDai // 4 // 349* 5) daDhaNehaNAlapasariyasambhAvadalassa raisugaMdhassa / pemmuppalassa muddhe mANatusAro cciya viNAso // 5 // ' 349* 6 ) acvo jANAmi ahaM pemmaM ca havei loyamajjhammi / thiraAsAra raiyaM na pIDiyaM navari divveNa // 6 // ' Acharya Shri Kailassagarsuri Gyanmandir 349 * 3 ) [ yadi deva mama prasanno mA janma dehi mAnuSe loke / atha janma mA prema, atha premamA viyogaM ca / / ] he deva yadi mama prasanno vartase manuSyaloke janma mA dehi / mAnuSaM janma mA kuru / atha janma dadAsi tadA prema mA dAsya: ( 1 dehi dadyA : ) / atha prema dadAsi tadA viyogaM mA deyAH || 349*3 // l 349* 4 ) [ anyat tat zatadalitamapi milati rasagolikeva yat prema / asmAkaM mRgAkSi muktAphalamiva sphuTitaM na saMghaTate // ] zatadalitamapi cUrNIkRtamapi annaM anyat dhanyaM tat ( prema yat ) milati rasagolakamiva / yathA rasagolakaM dalitamapi milati / he mRgAkSi, asmAkaM yat prema tat sphuTitaM na milati / kimitra | muktAphalamiva / yathA muktAphalaM sphuTitaM na milati || 349*4 / / 1 Gatha No. 359. 245 | 349* 5 ) [ dRDhasnehanAlaprasRtasadbhAvadalasya ratisugandhasya / premopalasya mugdhe mAnatuSAra eva vinAzaH // ] he mugdhe premotpalasya snehakamalasya mAnatuSAra eva vinAzaH / kiMviziSTasya premotpalasya / dRDhasnehanAlaprasRtasya / punaH kathaM bhUtasya / sadbhAvadalasya satsnehapatrasya / punarapi kiMprakArasya / ratisugandhasya santoSaparimalasya || 349*5 / / obscure. 3496) [ aho jAnAmyahaM prema ca bhavati lokamadhye | sthirAzayA racitaM na pIDitaM kevalaM daivena / / ] he mitra etadahaM jAnAmi Dhokamadhye prema sthirAzAracitaM bhavati / na pIDitaM daivena // 349*6 / / 2 Sense of the Gatha and commentary For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 246 vajjAlaggaM [ 319*7 349*7) jA na calai tA amayaM caliyaM pemmaM visaM visesei / diTThe surya va katthavi mayacchi visagambhiNaM amayaM // 7 // 349* 8) bhaggaM na jAi ghaDiuM dujaNahiyayaM kulAlabhaMDa va / sakhaMDa pi ghaDija kaM caNakalaso suyaNacittaM // 8 // 349*9) bhaggaM puNo ghaDijai kaNayaM kaMkaNavaNeuraM nayaraM / puNa bhagaM na ghaDijai pemmaM muttAhalaM jaccaM // 9 // 349 *10) so ko vina dIsaha sAmalaMgi jo ghaDai vighaDiyaM pemmaM / ghaDakapparaM ca bhaggaM na ei tehiM ciya salehi // 0 // ' 349* 7 ) [ yAvanna calati tAvadamRtaM calitaM prema viSaM vizeSayati / dRSTazrutaM vA kutrApi mRgAkSi vigarbhitam amRtam // ] he mRgAkSi kApi vigarbhitam amRtaM dRSTaM cAnyat zrunam / katham / yAvatkAlaM prema na calati ( tAvatkAlaM tadamRtam ) | calitaM prema viSaM vizeSayati / / 3497 / / 349* 8 ) [ bhagnaM na yAti ghaTituM durjanahRdayaM kuzalabhANDAniva / zatakhaNDamapi ghaTyane kAJcanakalazaH sujanacittam // ] durjanahRdayaM bhagnaM sat ghaTituM na yAti / kimitra / kulAlabhANDamitra / yathA kulAlabhANDaM bhagnaM sat ghaTituM na yAti / sujanacittaM zatakhaNDamapi ghaTyate / kimitra | / kAcakalaza iva || 349*8 / / 349*9) [ bhagnaM punarghaTyo kanakaM kaGkanapuraM nagaram / punarbha na ghaTate prema muktAphalaM jAtyam || ] kanakaM kaGkagaM ca nUpuraM nagaraM bhagnaM sat punarghaTyate / // 349*9 // 349 * 10 ) [ sa ko'pi na dRzyate zyAmalAGgi yo ghaTayati vighaTitaM prema | ghaTakarparaM ca bhagnaM naiti taireva .... ( ? ) / / ] he zyAmalA he zyAme, yo vighaTitaM prena ghaTayati sa ko'pi na dRzyate / katham | ghaTaka " ca bhagnaM tU taireva salaiH (1) saMcai: ( 1 ) na eti nAgacchati // 349*10 // 1 Sense of the last quarter and commentary thereon obscure. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra -389-1] www.kobatirth.org mANavajjA Acharya Shri Kailassagarsuri Gyanmandir mANavajjA / 364*1) daMte tiNAi kaMThe kuvArayaM suMdaraM ca tuha eyaM / mANamaDapharaNaDie tuha mANo keNa nidiTTho // 1 // 364* 2 ) emeva kaha vi mANaMsiNIi taha mahamahAvio mANo / jaha khemakusala sabhAsameta so pio jAo // 2 // paasiyavajjA / 373 * ) vAsArate pAvAsiyANa virahaggitAvataviyANaM / aMge laggamANo paDhamAsAro chamacchamai // 1 // virahavajjA | 389* 1 ) jehiM sohaggaNihI diTTho nayaNehi te cciya ruyaMtu / aMgAI apAviya saMgamAi tA kIsa khijjati // 1 // ' 47 364 * 1 ) [ dante tRNAni kaNThe kuvArakaM ( 1 ) sundaraM ca tavaitat / - mAnAhaGkAravaJcite tatra mAna: kena nirdiSTaH || ] mAnanaDappharana Tite tava mAnaH kena nirdiSTaH / danteSu tRNAni, kaNThe kuvArakaM ( ? ) tavaitat sundaraM - nAnyat / / 364* 1 / 364 * 2 ) [ evameva kathamapi manasvinyA tathA prasArito mAnaH / yathA kSemakuzala saMbhASamAtraH sa priyo jAtaH // ] manastrinyA kathamapi tathA mAno mahamahAvio ullAsito, yathA kSemakuzalasaMbhAgamAtraH sa priyo jAtaH || 364* 2 // 373*1) [ varSArAtre pravAsinAM virahAgninApataptAnAm | aGgeSu lagan prathamAsArazchamacchamAyate / / ] pravAsinAM pathikAnAmaGgeSu prathamAsAraH prathamavarSA mama prajvAlayati / kiMlakSaNa AsAraH / zarAre lagamAnaH / kiviziSTAnAM pravAsinAm / virahAnitApataptAnAm / / 3731 / / 389*1) [ yAbhyAM saubhAgyanidhirdRSTo nayanAbhyAM te eva rudatAm / aGgAnyaGgamAni tat kasmAt khidyanti // ] kAcit nAyikA kaMcit patiM / ballabhayairnayanaistvaM dRSTasta evaM rudantu / kiM viziSTastvam / saubhAgyanidhiH / tA tataH aprAptasaGgamAni aGgAni kIsa kasmAt khidyante // 389*9 // For Private And Personal Use Only 1 Cf. Gatha No. 389. The text of the commentary is different from that on Gatha No. 389.

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Shri Mahavir Jain Aradhana Kendra 248 vajjAlI [ 389*2 389*2) tuha surayapavaratarupallavaggakavalANa laddhamAhappo / maha maNakaraho muddhe dakkhAkavalaM pi pariharai // 2 // 389 * 3 ) virahaggajalaNajAlAkarAliyaM kuvalayacchi maha aMga / tuha ramaNa mahANapANiraNa mujhe pavijjhAhi // 3 // 389* 4 ) reha piyapaDiraMbhaNa' pasAriyaM surayamaMdirahAre / helA hallAviyathorathaNaharaM bhuyalayAjuyalaM // 4 // 389* 5 ) tA jAi tA niyattai ThANaM gaMtRRNa jhatti vAhuDai / piyaviraho ghoDA viggaho vva hiyae na saMThAi // 5 // 389*2) [ tava suratapravaratarupallavAgrakavalAnAM lbdhmaahaatmyH| mama manaH karabho mugdhe drAkSAkalamapi pariharati // ] he mugdhe mama manaH karabho drAkSAkavamapi pariharati / kiMlakSaNo manaH karabhaH / tava suratapravaratarupallacAgrakavalAnAM labdhamAhAtmyo labdhAsvAdaH / ata: kAraNAt || 389* 2 // 389*3) [virahAgnijanajyAlAkarAditaM kuvalayAkSi mamAGgam || tava ramaNa mahAnadIpAnIyena mugdhe vidhyApaya / ] he kuvalayAkSi kuvalayanetre,, mamAGgaM virahAgnijvalanajvAlAkarAlitaM vartate / tatastava ramaNanadIpAnIyena: mugdhe vidhyAhi upazamaya pravidhyApaya / / 389 * 3 / / 389* 4 ) [ rAjate priyapratirodhanaprasAritaM suratamandiradvAre / helAcAlitasthUlastanabharaM bhujalatAyugalam / / ] he sundari tava bhujalatAyugala rAjate kiMviziSTaM bhujalatAyugalam / helAhallA viyathorathaNaharaM / helayA hallApitaH spRSTaH sthUlastanabharo yena / punaH kiMviziSTam / suratamandiradvAre priya pratirundhanaprasAritam / / 389*4 // 389* 5 ) [ tAvadyAti tAvannivartate sthAnaM gatvA jhaTiti vyAghuTati / priyaviro'vo vigraha va hRdaye na saMtiSThati // ] priyatriraho hRdaye na saMtiSThati / priyasya virahaH priyaviraha: / atha priyAyA viraha: priyAvirahaH / hRdaye na saMtiSThati / ka iva / ghoDA vigraha iva / azvo vigraha iva / yathA ava vigraha: sthAne na saMtiSThati / tAvadyAti tAvannivartayati / sthAnaM 1 Better to read pariraMbhaNa ( = AliGgana ) instead of pariraMbhaNa For Private And Personal Use Only

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-397*11 aNaMgavajjA 249. 389*6) na jalaMti na dhagadhagaMti na simasimaMtina muyNtidhuumvttiio| aMgAi aNaMgaparavvasAi emeva Dajhati // 6 // 38947) ghasi virahe hassasi samAgame hA nise nisaMsA si / bhadde tuma pi mahilA taha vihu dukkhaM na yANAsi // 7 // annNgvjjaa| 397*1) tA kiM karomi mAe nijjiyarUvassa kaamdevss| dahU~ pi Dahai aMgaM nimo saMkhacuNNu bva // 1 // www...mmmmwww. gatvA jhaTiti zIghraM vyaaghuttti| etAvatA yathA azvo vigrahastathA priyavirahaH // 38915 // 389*6) [na jvalanti, na dhagadhaganti na zamazamanti na muJcanti dhUmavartIH / aGgAni anaGgaparavazAni evameva dahyante / / ] anaGgaparavazAni aGgAni evameva dahyante, amunA prakAreNa jvalanti / evameva katham / na jalaMti na prajvalanti, na dhagadhaganti, na zamazamanti / dhUmavRttI: (? dhUmavartI:) na muJcanti / / 38956 / / 389*7) [ vardhase virahe hasasi samAgame hA nize nRzaMsAsi / bhadre tvamapi mahilA tathApi khalu duHkhaM na jAnAsi / / ] he bhadre, api punastvaM mahilA / virahe vardhase / samAgame hasasi / hA iti viSAde / nize rAtri / nRzaMsA nistriMzA nirdayA asi | yA niHzvAsAn muJcasi (?) / hu nizcitam / tathApi duHkhaM na jAnAsi / / 38957 / / ___397*1) [tarika karomi mAtarnirjitarUpasya kAmadevasya / dagdhamapi dahatyaGgaM nidhUmaH zaMkhacUrNa iva / / ] he mAtaH kiM karomi kAmadevasya / aGgaM dagdhamapi dahati / kiMviziSTasya kAmadevasya ! nirmitarUpasya, anaGgasya, dagdhadehasya / ka iva / zaMkhacUrNa iva / yathA zaMkhacUNoM dahati / kiMviziSTaH zaMkhacUrNaH / nirdhUmaH // 397*1 // For Private And Personal Use Only

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man 250 vajjAlaggaM [397*2397*2) hAreNa mAmi kusumacchaDAyaluppannaciciNA dddro| vammIsaNo na mannai ulUvio teNa meM Dahai // 2 // piyaannuraayvjjaa| 412*1) je ke vi rasA diTThIu jAu je bharahabhAviyA bhaavaa| te naccijjati aNacciyA vi sahasA pira dilDhe // 1 // 412*2) so kattha gao so suyaNavallaho so suhaasiysmuddo| so mayaNaggiviNAso jo so sosei maha hiyayaM // 2 // 412*3) so mAso taM pidiNaM sA rAI sabalakhaNasauNNA / amayaM va taM muhattaM jattha pio jhatti dosihii / / 3 // ___397*2) [ hAreNa sakhi kusumacchaTAtalotpannavahinA dagdhaH / vameMSaNo na manyate vidhyApitaH tena mAM dahati // ] he mAmi he sakhi, varmeSaNaH subhaTaH, arthAt kAmaH / tena kAraNena ulUvio vidhyApitaH upazamitaH mAM dahati / kiMviziSTo varmeSaNaH kAmaH / hAreNa kusumacchaTAtalotpannAgninA dagdhaH / yaH zItavIryeNa samudAyena dagdho bhavati sa zItatve na upazamanaM prApnoti // 39722 / / +12*1) [ ye ke'pi rasA dRSTayo yA ye bharatabhAvitA bhaavaaH| te te naya'nte anRttA api sahasA priye dRSTe // ] ye kecana rasAH zRMgArAdayo yAzca dRSTayaH sneharAgA ye bharatabhAvitA bhAvAH, te anartitAH ( ? anRttAH ) api nartyante / kva / sahasA priye dRSTe / / 41221 // ____412*2) [ sa kutra gataH sa sujanavallabhaH sa subhASitasamudraH / sa madanAgnivinAzo yaH sa zoSayati mama hRdayam / / ] sa sujanavallabhaH kva gataH / kiMviziSTaH / subhApitasamudraH / mama madanAgnivinAzakaH / yaH sa mama hRdayaM zoSayati // 412*2 // ___412*3) [sa mAsastadapi dinaM sA rAtriH sarvalakSaNasaMpUrNA / amRta mitra sa muhatoM yatra griyo jhaTiti drakSyate // ] sa mAsaH tadapi dinaM sA rAtriH sarvalakSa saMpUrNA, tanmuhUrtamamRtamiva yatra priyo jhaTiti drakSyate / / 412*3 / / 1 Cf. Gatba No, 782 2 Cf. Gatha No. 78. 3 The sense of the Gatha and that of the commentary are obscure. For Private And Personal Use Only

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-421*1] dUIvajjA 251 412*4) hiyayaDio bipio taha vi hu nayagANa hoi duSpeccho / pecchaha vihiNA na kayA maha uyare jAlayagatrakkhA // 3 // 412*5) hohI taM kiMpi diNaM jattha pizro bAhupaMjaraNibaddho / vitte surayapa saMge pucchihii pavAsadukakhAI' // 5 // 4126) dinaM geNDa, appei patthiyaM, asai, bhoyaNaM dei / akkhar3a gujjhaM pucche paDivayaM jANa taM rataM // 6 // duIbajjA | 421*1) ahavA tujjha na doso tassa uruvasta hiyakilesassa / ajjAvi na ppalIyai IsAyaMti va giritaNayA ' // 1 // 412 * 4 ) [ hRdayasthito'pi priyastathApi khalu nayanayorbhatrati duSprekSaH / prekSadhvaM vidhinA na kRtA mamodare jAlakagavAkSAH // ] kAcid virahiNI vakti / priyo hRdayasthito'pi nikhinaM tathApi nayanayorduSprekSo hu bhavati / aho pretAM (prekSadhvaM ) vidhinA manodare jAlaka gavAkSA na kRtA yathA sukhena taM pazyAmi / / 4124 / / | 412+5) [ bhaviSyati tat kipi dinaM yatra priyo bAhupaJjaranibaddha: / vRtte surataprasaGge prakSyati pravAsaduHkhAni / / ] so'pi ko'pi dino bhaviSyati yatra priyo bAhupaJjara nivaddhaH san surataprasaGge ( vRtte ) atI pravAsaduHkhAni (prakSyati ) pRcchAM kariSyati // 4125 / / , " 412*6) [ dattaM gRhNAti arpayati prArthitam aznAti bhojanaM dadAti / AkhyAti guhyaM pRcchati pratipadaM jAnI hai taM raktam // ] he mitra, taM raktaM jAnIhi / kam | yo dattaM gRhNAti / prArthitam arpayati / mitragRhe aznAti ca bhojanaM dadAti / guhyamAkhyAti, pratitrataM ( ! pratipadaM ) pRcchati / / 412*6 // 421*1) [ athavA tava na doSastasya tu rUpasya hitakezasya / adyApi na prasIdati IrSyAyamANeva giniyA || ] dUto IzvaraM prati vakti / athavA doSo na ta niklezasya rUpasya doSaH / hitaH klezo yasya asau " 1 Cf. Gatha No. 787. We must read hiyayaDiu jai vi pio metri causa. 2 Cf. Gatha 783. 3 The sense of the Gatha and commentary is obscure. For Private And Personal Use Only

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252 vajAlaggaM 421*2) kassa kahijjati phuDaM dUiviNaTThAi sahi kajjAI / ahavA loyapasiddhaM na phalaMti samakkaDArAmA // 2 // Acharya Shri Kailassagarsuri Gyanmandir [ 421-2 oluggAviyAvajjA / 438 * 1 ) sAdiyahaM ciya pecchai nayaNA paDiyAi dappaNatalammi / ehi tumaM diTTho si suhaya dohiM pi acchIhiM // 1 // 438 * 2 ) dukkhe hi vi tuha virahe bAlaya dukkhaM ThiyaM, aha ccAe / aMsUjalehi ruNNaM nIsAsehiM pi nIsasiyaM // 2 // 438*3) bAlaya nAhaM dUI tIi pio sitti namha vAvAro / sA marai tujjha aaso tti teNa dhammakkharaM bhaNimo // 3 // hitaklezaH, tasya hitaklezasya / tu punaH / giritanayA pArvatI IrSyA kurvatI, adyApi na prasIdati na prasannA bhavati || 421*1 / / " 421*2) [ kasya kathyante sphuTaM dUtIvinaSTAni sakhi kAryANi / athavA lokaprasiddhaM na phalanti samarkaTArAmAH / / ] he mAmi sakhi sphuTaM prakaTaM dUtI vinaSTAni kAryANi kasya kathyante / athavA, etallokaprasiddhaM vartate yat samarkaTArAmA : markaTasahitA ArAmAH kathaM phalanti // 421*2 // 438 + 1 ) [ sA divasamapi prekSate nayane patite darpaNatale / etAbhyAM tvaM dRSTo'si subhaga dvAbhyAmapyakSibhyAm // ] sA kAcinnAyikA darpaNatale patitAni ( ? patite ) nayanAni ( ? nayane ) divasamapi prekSate / anyacca bhati / he subhaga, AbhyAM dvAbhyAm AkSibhyAM tvaM dRSTo'si / etAvatA kva vajiSyasIti rahasyam / / 438* 1 / / 438 * 2 ) [ duHkhairapi tava virahe bAlaka duHkhaM sthitam, atha tyAge / azrulairapi ruditaM niHzvAsairapi (ca) niHzvasitam / / ] he bAlaka tava virahe duHkhairapi dukhaM sthitam / atha tyAge'pyazrujalai ruditam / niHzvAsairapi niHzvasitam kA kathA pareSAm || 4382 // For Private And Personal Use Only 438*3 ) [ bAlaka nAhaM dUtI tasyAH priyo'sIti nAsmAkaM vyApAraH / sA mriyate tava ayaza iti tena dharmAkSaraM bhaNAmaH // ] he 1 Cf. Gatha No. 438.

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-445*1] paMthiyavajjA 438*4) sA suhaya sAmalaMgI jA sA niisaassosiysriiraa| AsAsijjai' sahasA jAva na sAsA samappaMti // 4 // 438*5) parapurapavesavinANalAhavaM suhaya sikkhiyaM kattha / jeNa paviTTho hiyae paDhama ciya daMsaNe manjha // 5 // pNthiyvjjaa| 445*1) uddhaccho piyai jalaM jaha jaha viralaMgulI ciraM phio| pAvAliyA vi taha taha dhAraM taguyaM pi taNuei // 1 // bAlaka, ahaM dUtI na / tasyAH priyo'sIti nAsmAkaM ko'pi vyApAraH / sA mriyate tava virahe, iti taba ayazaH / tena kAraNena dharmAkSaraM bhaNAmaH / / 438*3 / / ___438*4) [sA subhaga zyAmalAGgI yA sA ni:zvAsazoSitazarIrA | AzvAsyate sahasA yAvanna zvAsAH samApyante / / ] he subhaga mA zyAmalAGgI vartate sarvadA mugdhA / yA sA niHzvAsazoSitazarIrA / sA sahasA AzvAsyate, yAvat zvAsA na samApyante / / 438*4 // 438*5) [ parapurapraveza vijJAnalAghavaM subhaga zikSitaM kutra / yena praviSTo hRdaye prathama eva darzane mama / / ] he subhaga parapurapraveza vijJAnalAghavaM kva zikSitam / yena kAraNena prathamadarzana eva mama hRdaye praviSTo'si / ataH kAraNAt tava parakAyapravezinI vidyA guva:( ? apUrvA ?) // 43845 / / ___445*1) [ UrdhAkSaH pibati jalaM yathA yathA viralAguliH cira pathikaH / prapApAlikApi tathA tathA dhArAM tanukAmapi tanUkaroti // 7 'pathiko yathA yathA UrdhAkSo jalaM pibati / kiMviziSTaH pathikaH / viralaMgulI viralA aGgulayo yasya / kathaM yathA bhavati / ciraM yathA bhavati / pAvAliyA vi prabolitApi (?) tathA tathA vAridhArAM tanukAmapi tanujalam eti ( ? tanujalAM karoti ) // 445*1 / / 1 Better to read AsAsijjau (AzvAsyatAm ). 2 Cf. Gatha No. 402 3.Cf. Hala 161, and Kuvalayanada, yathAdhvAkSaH pibatyambu etc. For Private And Personal Use Only

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254 vajAlagaM [445*2-- 445*2) ahiNavagajjiyasaI morANa ya kalayalaM nisaamNto| mA pavasa dhiTTha paMthiya, marihisi, kiM te pauttheNa // 2 // 445*3) vAsAratte vAu eNa vAsaM vimaggamANeNa / pahieNa pahiyariNI ruyAviyA tharaharaMteNa / / 3 // 44: *4) sihiraDiyaM ghaNaraDiyaM dUra pi gharaM ghaNatthaNaM ramaNi / saMbhariUNa saesaM pahieNa ghaNagghaNaM ruNaM // 4 // 4456) tai volate bAlaya tissA liyAi taha nu aNgaaii| jaha paDhimajjhaNivaDaMtavAhadhArA va dIsaMti // 5 // 445*2) [ abhinavagarjitazabdaM mayUrANAM ca kalakalaM nizAmyan / mA pravasa dhRSTa pathika, mariSyasi, kiM te pravAsena // ] he dhRSTa pathika mA pravasa, pravAsa mA kuru / mariSyasi / kiM te pauttheNa tava pravAsena kim / kiMviziSTastvam / abhinavagarjitazabdaM zRNvAna: / cAnyata mayUra'NAM kekAravaM zRNvAnaH / / 445*2 / / ___445*3) [ varSArAne vAtodbhUtena vAsaM vimArgayatA / pathikena pathikagRhiNI roditA kampamAnena / / ] pathikena pathikagRhiNI roditaa| kiMviziSTena pathikena / tharaharaMteNa kampAyamAnena / puna: kiMviziSTena pathikena / vAsaM vasatiM vimArgamANena / punarapi kiMviziSTena pathikena / vAtodbhatena pavanAndolitena // 445*3 // 445*4) [ zikhira TitaM ghanaraTitaM dUramapi gRhaM ghanastanI ramaNIm / saMsmRtya svadezaM pathikena dhanaM ghanaM ruditam / / ] pathikena ghanaM ghanaM ruditam / kiM kRtvA svadezaM smRtvA / punaH kiM kRtvA / mayUrakekAravaM zrutvA / puna: kiM kRtvA / ghanaraTitaM zrutvA / punara pi kiM kRtvA / gRhaM dUramapi smRtvA / narapi kiM kRtvA / ramaNI smRtvA / kiMviziSTAM ramaNIm / ghanastanI navayauvanAm / / 445*4 / / 445*5) [tvayi apakrAmati bAlaka tasyA valitAni tathA nu aGgAni / yathA pRSThamadhyanipatabASpadhArA iva dRzyante / / ] he bAlaka ajJa, tvayi valamAne tathA aGgAni tasyA valitAni yathA pRSThimadhye nipatantyo vAhadhArA agnijvAlAH (?) dRzyante // 44555 / / For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra -454 21 www.kobatirth.org dhannavajA Acharya Shri Kailassagarsuri Gyanmandir 255 : dhannavajjA / 449 * 1 ) iya taruNitaruNa saMbharaNakAraNaM turagataraNaraNucchaliyaM / raddayaM iya varakulayaM pAiyasIleNa lIleNa // 1 // hiyayasaMvaraNavajjA | 454 * 1 ) he hiyaya avvavaTTiya agaNijjaM to vi taM jaNaM mahasi / kaMdu vva silAvaDiyaM aladdhapasaraM niyattihisi // 1 // 454*2) sAtammi hiyaya dulahammi mANuse aliya saMgamAsAe / hariNa vva mUDha matahiyAi dUraM harijjihisi // 2 // 449*1 [iti tItaruNasaMsmaraNakAraNaM turagataraNaraNoccalitam / racitamiti varakulakaM prAkRtazIlena lIlena || ] iti amunA prakAreNa lIlena lIlAyuktena varakulakaM racitam / kiMviziSTena lIlena / pAiyasIleNa prAkRta-. niSThena / kiMviziSTaM varakudakam / iti pUrvoktaprakAreNa taruNItaruNa saMbharaNakAraNaM taruNyA yuvatyA (taruNasya ) yat saMsmaraNaM tasya kAraNam / kiMviziSTaM. varakulakam | turagataraNaraNocchaliyaM turagasya taraNaM raMgaNaM raNasya zabdasya tadvad ucchalitam || 449*1 // 445*1) [ he hRdaya avyavasthita agaNyamAnamapi taM janaM kAGkSasi / kanduka iva zilApatito alabdhaprasaraM nivartiSyase // ] he hRdaya avyavasthita. agaNyamAnamapi naM janaM mahasi / tat tvam alabdhaprasaraM sat nivartiSyase / ka iva / kandukamiva / yathA kandukaM zilApatitaM sat nivartate tathA tvaM nivartiSyase || 4541 // For Private And Personal Use Only | 454+2) [ sAte hRdaya durlabhe manuSye alIkasaGgamAzayA / hariNa iva mUDha mRgatRSNikayA dUraM hariSyase // ] re hRdaya durlabhe manuSyabhave sAte saukhye dUraM hariSyase / kiMviziSTe manuSye / alIkasaGgamAze / alIkazvAsau saGgamaca alIkasaGgamaH / alIkasaGgame so alIkasaGgamAzaH / tasmin re mUDha tvaM hariNa iva mRgatRSNayA dUraM hariSyase / / 454 * 2 // AzA yasma w

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Shri Mahavir Jain Aradhana Kendra 256 www.kobatirth.org vajAlaggaM [454*3 454*3) nayaNAi nayaMti nayaMtu, hiyaya ko ettha tujjha vAvAro / hohiMti imAi taDe 'tuha paDihi vammahacaDakA // 3 // 454 * 4 ) nayaNAi phusalu mA ruyasu aNudiNaM, muyasu tassa aNubaMdhaM / gAijjara kiM mariUNa paMcamaM muddha hariNacchi // 4 // 454*5) iMdIvaracchi sayavAravAriyA kIsa taM jaNaM mahasi / jai kaNayamayacchuriyA tA kiM ghAijjara appA // 5 // Acharya Shri Kailassagarsuri Gyanmandir sudhariNIvajjA | 462* 1 ) paragharagamaNAlasiNI parapurisaviloyaNe ya jaccadhA / paraAlAve bahirA gharassa lacchI, na sA ghariNI // 1 // 434 *3) [ nayane nayato nayatAM hRdaya ko'tra tatra vyApAraH / bhaviSyata ime taTe tava patiSyati manmathacapeTA || ] he hRdaya nayanAni nayanti tadA nayantu / atra tava ko vyApAra: / imAni netrANi taTe cadiSyanti / vammahacakkA manmathacapeTA tava patiSyati / / 424* 3 / / 454*4) [ nayane projcha mA rodihi anudinaM, muJca tasyAnubandham / gIyate kiM mRtvA paJcamo mugdhe hariNAkSi || ] he sundari nayane parimArjaya / anudinaM mA rodihi / tasya vallabhasya anubandhaM muJca | he mugdhe hariNAkSi, mRtvA paJcamaM kiM gIyate, api tu na / / 494*4 || 454 * 5 ) [ indIvarAkSi zatavAravAritA kasmAt taM janaM kAGkSasi / yadi kanakamayacchurikA tat kiM ghAtyata AtmA || ] indIvarAkSi mayA tvaM zatavArAn vAritA / taM durjanaM janaM kasmAt mahasi / yadi cet kanakamayI churikA bhavati, tadA kim AtmA ghAtyate / api tu na / / 4545 / / 462*1) [ paragRhagamanAlasyavatI parapuruSavilokane ca jAtyandhA / parAlA badhirA gRhasya lakSmIrna sA gRhiNI || ] paragRhagamana AlasyavatI, na tu dharmai / parapuruSavilokane ca jAtyandhA, na tu gurudarzane / pareSAM savikAlApatra badhirA, na tu gurukANAM guNagaNazravaNe / evaMvidhA yA bhavati sA gRhasya lakSmIH, na tu gRhiNI // 4621 // For Private And Personal Use Only

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-472*2] saIvajjA 257 46262) ajjeva piyapavAso, asaI dUre, viDaMbae mynno| caraNuggao vi aggI kayA vi sIsaM samArahA // 2 // siivjjaa| 471*1) bhahaM kulaMgaNANaM jAsi mnnkmlkosmnnuptto| mayaNabhamaro varAo vaccai nihaNaM tahiM ceva // 1 // 472*2) sakulakalaMkaM niyakaMtavaMcaNaM ajspddhnnigyoso| sarisavamete ca suhe ko dUi viDaMbae appaM // 2 // 462*2) [ adyaitra priyapravAso, asatI dUre, viDambayati madanaH / caraNodgato'pyagniH kadApi zIrSa samArohati // ] priyo'dyaiva pravAsaM gataH / asatI duure| madano viDambayati / caraNodgato'pyagniH kadApi zIrSa samArohati // 462*2 / / ___471*1) [ bhadraM kulAGganAnAM yAsAM manaHkamalakozamanuprAptaH / madanabhramaro varAko vrajati nidhanaM tatraiva / / ] kulAGganAnAM bhadraM bhavatu / yAsAM kulAGganAnAM manaHkamalakozamanuprAptaH san madanabhramaro varAkaH, tatraiva nidhana yAti / / 471*1 / / 4712) svikulakalaGko nijakAntavaJcanam aysh:ptthnirghossH| sarSapamAtre ca sukhe ko dUti viDambayatyAtmAnam / / ] sugameyaM gaathaa||471*2|| ____496*1) [ yena samaM saMbandho gRhNAti nAma punaH punastasya / pRcchati mitravargaM bhaNyate evaMvidhA raktA / / ] yena samaM saMbandho bhavati, snehaH syAt , tasya prANinaH punaH punarnAma gRhNAti / mitravarge svajanavarga punaH punaH pRcchati / raktA manuSyAH snehino manuSyA evaMvidhA bhaNyante / 'bahuvayaNe hoi egavayaNaM u' / ataH kAraNAt , bahuvacane ' bhaNNai ' iti prAkRtavyAkaraNe // 496*1 // vala 17 For Private And Personal Use Only

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258 vajjAlaggaM [496*1 asiivjjaa| 496*1) jeNa sama saMbaMdho giNhai nAma puNo puNo tassa / pucchei mittavaggaM bhaNNai evaMvihA rattA // 1 // 496*2) asaI asamattarayA sayaDa ThUNa gAmamajjhammi / dhannA hu cakkaNAhI niccaM akkho hio jissA // 2 // 496*3) DibhattaNammi Dimehi rAmiyA jovaNe juvANehiM / therI vi gayavaehiM mayA vi asaI pisAehiM // 3 // 496*4) bhayavaM huyAsa ekkamha dukyaM khamasujaM paI rmio| nihaNai pAvaM jArANumaraNakayaNicchayA asaI // 4 // 496*2) [ asatI asamAptaratA zakaTaM dRSTA prAmamadhye / dhanyA khalu cakranAbhinityam akSo hito yasyAH // ] asatI asamAptaratA satI grAmamadhye zakaTaM dRSTA iti cintayati / hu nizcitam iyaM cakranAbhirdhanyA yasyA nityaM nirantaraM dhurI (?) akSobhitA vartate (!) // 4962 // ___496*3) [Dimbhatve Dimbhai ramitA yauvane yuvbhiH| sthavirApi gatavayobhiztApyasatI pizAcaiH // ] asatI Dimbhatve bAlaceSTAyAM Dimbhailakai rAmitA / yauvane yuvabhiH puruSai rAmitA / sthavirApi vRddhApi gatavayobhiH puruSai rAmitA / asatI mRtA satI pizAcai rAmitA / / 496*3 // 496*4) [ bhagavan hutAza ekamasmAkaM duSkRtaM kSamasva yat patI ramitaH / nihanti pApaM jArAnumaraNakRtanizcayA asatI / / ] he bhagavan hutAza, he vaizvAnara, ekamasmAkaM duSkRtaM kSamasva / yan mayA nijaH patiH ramitaH rataH / ekaivAzA gurvI vartate / yattu (?) asatI jArAnumaraNakRtanizcayA satI pApaM nihanti / / 496*4 / / For Private And Personal Use Only

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--496*8] ' asaIvajA 259 496*5) saMkeyakuDaMgoDDINasauNakolAhalaM suNaMtIe / gharakammavAvaDAe bahUi khijjaMti aMgAI' // 5 // 496*6) jAraviNimmiyamehalAvaliM jA na baMdhai niyaMbe / tAva cciya navakAmAliNIi ramaNaM va pajjhariyaM // 6 // 496*7) jAramasANasamubhavabhUIsuhaphaMsasijjiraMgIe / na samappai navakAmAliNIi uddhRlaNAraMbho // 7 // 496*8) bahale tamaMdhayAre ramiyapamukkANa sAsusuNhANaM / samayaM ciya abhiDiyA doNhaM pi saraddahe hatthA // 8 // 486*5) [ saGketakuJjoDInazakunakolAhalaM zRNvatyAH / gRhakarmavyApRtAyA vadhvAH khidyanti agAni / / ] asatyA bahubhiH prakArairaGgAni jIryante truTyantItyarthaH / kiMviziSTAyA asatyAH / gRhakarmavyApRtAyAH / gRhasya karma gRhakarma / gRhakarmaNi vyApRtA, tasyAH / punaH kiM kurvatyAH / saMketakuDaMgoDDInazakunakolAhalaM zRNvatyAH / saMketasya kuDaMgaH saMketakuDaMgaH / saMketakuDaMgAduDDInA ye zakunAH, teSAM kolAhalaM zRNvatI, tsyaaH|| 496*5 // 496*6) [ jArArthavinirmitamekhalAvalI yAvanna badhnAti nitambe / tAvadeva navakAmAturAyA ramaNamiva prakSaritam / / ] navakAmAturAyA nAyikAyAstAvadeva tasmin kAla eva ramaNaM prakSaritam / skhalanaM jAtamityarthaH / yAvannitambe kaTIpradeze jArArthanirmitamekhalAvalI na badhnAti // 496*6 // ___496*7) [ jArazmazAnasamudbhavabhUtisukhasparzasvedanazIlAGgyAH / na samApyate navakAmAturAyA udbhUlanArambhaH / / ] navakAmAturAyAH svacchandacAriNyA udhdUlanArambho na samApyate / na paryApto bhavati / kiMviziSTAyA navakAmAturAyAH / jArazmazAnasamudbhavabhUtisukhasparzazayyAraMgitAyAH (?) / jArasya zmazAnaM jArazmazAnam / jArazmazAnAt samudbhavA yA bhUtiH, tasyAH sukhasparzanazayyayA raMgitAyAH ( ? ) // 496 7 // 496*8) [ bahale tamo'ndhakAre ramitapramuktayoH zvazrasnuSayoH / samameva saMgatau ( militau ) dvayorapi......(?) hastau // ] dvAmyAM 1 Cf. Dhvanyaloka II.32 and Kavyaprakasa V..45 For Private And Personal Use Only

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260 vajjAlaggaM [496*9... 4969) saMpattiyA vi khajai pattaccheyammi, mAmi ko doso| niyayavaI vi ramijjai parapurisavivajjie gAme // 9 // 496*10) racchAtulaggavaDio nAlatto jaM jaNassa bhiiyaae| so ceya virahaDAho ajja vi hiyae chamacchamai // 10 // 496*11) acchIhi teNa bhaNiyaM mae vi hiyaeNa tassa paDivanaM / jA pattiyaM pi jAyaM ghuNahuNiyaM tA hayaggAme // 11 // 496*12) siMcaMto vi miyaMko joNhAsalileNa pNkyvnnaaii| taha vi aNidvayaro cciya, sakalaMko kassa paDihAi // 12 // samakAlameva sAravhe (?) hastau abhiDiyA avalambitau ityarthaH / kiMviziSTayodvayoH / bahale tamaso'ndhakAre ratvA ( ? ramitvA ) pramuktayoH / punaH kiM viziSTayoH / zvAsasopNayoH (1) / 4968 / / 496*9) [ pippalIpatramapi khAdyate patracchede, sakhi ko doSaH / nijakapatirapi ramyate parapuruSavivarjite grAme / / ] he mAmi he sakhi, patracchede nAgavallIdalarahite samaye saMpattiyA api khAdyate / atra ko doSaH / parapuruSavivarjite grAme nijapatinA saha ramyate // 496-9 // 496*10) [ rathyAyadRcchApatito nAla pito yajjanasya bhItayA / sa caiva virahadAho adyApi hRdaye chamacchamAyate ( prajvalati ) / / ] he sakhi jAro rathyAtulAgrapatito mayA nAlApito yat / kayA / janasya bhItyA / sa caiva virahadAgho adyApi hRdi chamacchamai adyApi prajvalati hRdayadAghaH / / 49610 // 49611) [ akSibhyAM tena bhaNitaM mayApi hRdayena tasya pratipannam / yAvata pratItamapi jAtaM karNopakarNikayA prakaTitaM tAvad htgraame||] punarasatI iti prAha / tena puruSeNa akSibhyAM bhaNitam / mayApi hRdayena tasya parapuruSasya pratipannam / yAvat pratItaM jAtam ubhayorapi manomAnitaM tAvad hatAzanAme ghuNahuNiyaM loke niyatiH (1) jAtA / / 496*11 // ____496*12) [ siJcannapi mRgAko jyotsnAsalilena paGkajavanAni / tathApyaniSTatara eva, sakalaGkaH kasya pratibhAti // ] mRgAGkazcandrastathApya For Private And Personal Use Only

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--507+1] joisiyavajjA 496*13) attA jANai suNDaM suNhA jANei attriyaaii| vazcau suheNa kAlo mA phuTau billa billeNa // 13 // 496*14) paDhama ciya maha rehA asaImajjhammi ubhio httho| saraNAmi tujjha pAyA surasari dUyattaNaM kuNai // 14 // joisiyvjjaa| 507*1) sIseNa kaha na kIrai niuMbarNa mAmi tassa gaNayassa / asamattamukkasaMkamaNaveyaNA jeNa maha muNiyA // 1 // niSTatara eva virUpa eva, nindya eva / kiM kurvan / jyotsnAsalilena paGkajavanAnyabhiSiJcannapi / tadA kayamaniSTataraH / sakalaGkaH prANI kasya pratibhAti kasya mAnasollAsaM kurute / / 496*12 / / ___496*13) [zvazrarjAnAti snuSAM snuSA jAnAti zvazrUcaritAni / vrajatu sukhena kAlo mA sphuTatu bilvaM bilvena / / ] asatI zvazrU prati vakti / he zvazru attA zvazrUH snuSAM vadhU jAnAti / snuSA vadhUH attacariyAI zvazrUcaritAni jAnAti / tasmAt kAraNAt sukhena kAlo bajatu / bilvaM bilvIphalam AsphAlya mA sphuTatu / / 496*13 // 496*14) [ prathamaM caiva mama rekhA asatImadhye Ubito hastaH / zaraNayAmi tava pAdau surasarid dUtatvaM karoti / / ] punarapi asatI vakti / asatInAM madhye prathamaitra ( mama ) reSA / ataH kAraNAt Urvito hastaH / he upapate, tava pAdau saraNAmi zaraNaM gacchAmi / yataH kAraNAn mama dUtatvaM surasarit kurute / ko bhAvaH / upapatinA prahitAni nadyAH pravAhe nAgavallIdalAni samAyAtAni / ataH kAraNAt mayA samA kApi nAsti / / 496514 / / ___507*1)[ zIrSeNa kathaM na kriyate nikuMbanaM(?) sakhi tasya gaNakasya / asamAptazukrasaMkramaNavedanA yena mama jJAtA / / ] he mAmi he sakhi, tasya gaNakasya zIrSeNa nikuMbana( ? ) kathaM na kriyate / yena gaNakena asamAptazukrasaMkramaNavedanA mama jJAtA / / 50101 / / For Private And Personal Use Only

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262 vajjAlaggaM [532*1dhmmiyvjjaa| 532*1) dhuttIraeNa dhammiya jo hoi caDAvieNa ekeNa / so kurayANa saeNa vi na hoi liMgassa parioso // 1 // 532*2) dhammiya dhammo suvvada dANeNa taveNa titthajattAe / taruNatarupallavullUraNeNa dhammo kahiM diTTho // 2 // baalaasNvrnnvjjaa| 551*1) tolijjAte na keNa vi savvaMgAyAragovaNasamatthA / annaM uNa hiyayatulAi diTuM ciya tulaMti // 1 // kuttttinniisikkhaavjjaa| 559*1) pajjharaNaM romaMco vayaNe saccaM sayA mhaaditttthii| evaM puNo vi sikkhasu muddhe atthakavinnANaM // 1 // 532*1) [ dhattarakeNa ( dhUrtAratena ) dhArmika yo bhavati upari sthApitena ekena / sa kurabakANAM zatenApi na bhavati liGgasya paritopaH // ] he dhArmika, ekenApi dhattarakeNa liGgasya caTApitena yA zobhA (? yaH paritoSaH ) bhavati, sa paritoSa: kurabakANAM zatenApi liGgasya na bhavati / anyacca / he dhArmika., yaH paritoSa ekenApi dhAratena bhavati, sa paritoSaH kuratAnAM zatenApi na bhavati // 5321 // 5322) [ dhArmika dharmaH zrUyate dAnena tapasA tIrthayAtrayA / taruNatarupallavocchedanena dharmaH kutra dRSTaH / / ] he dhArmika, dharmoM dAnena tapasA tIrthayAtrayA zrUyate / taruNatarupallavullaraNeNa na dharmaH kyApi dRSTaH / taruNatarUNAM pallavAstaruNatarupallavAH / teSAm ullUraNaM bhajanaM, tena // 5322 / / 551*1) [ tolyante na kenApi sarvAGgAkAragopanasamarthAH / anya punarhRdayatulayA dRSTameva tolayanti / / ] sarvAGgAkAragopanasamarthA manuSyAH kenApi nottolyante / hRdayatulAyAM punaranyaM dRSTameva tulayanti / / 551-1 / / _____559*1) [ prakSaraNaM romAJco vadane satyaM sadA mahAdRSTiH / etat punarapi zikSastra mugghe azrAntavijJAnam // ] he mugdhe, etat punaH zikSasva / For Private And Personal Use Only

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263 -578*2] vesAvajjA 559 * 2 ) karaphesamalaNa cuMbaNapIlaNaNihaNAi harisavayI hai| atA mAyaMdaNihINa kiMpi kumarIDa sikkhavai // 2 // vesAvajjA / 578 * 1 ) amuNiyajammuppattI savvagayA bahubhuyaMgaparimaliyA / mayaNaviNA saNasIlA haro vva vesA suhaM deu || // 578 * 2 ) savaMgarAgarattaM daMsaha kaNavIrakusumasAricchaM / ganbhe kaha vina rattaM vesAhiyayaM taha cceva // // kiMviziSTametat / atyakka vinnANaM azrAntavijJAnam / kiM tat / prakSaraNaM nirmalatA ( ? ) | punaH kim / romAJcaH / vadane satyam / sayA mahAdiTThI ujjvalA mahAdRk || 559*1 / / 1 559 * 2 ) [ karasparzamardana cumbanapIDana nihananAni harSavacanaiH / AryA mAkandanidhIn kimapi kumArI : zikSayati // ] asyA gAthAyAH TIkA na kRtAsti / kUTatvAt / / 559*2 / / 578 * 1 ) [ ajJAta janmotpattiH sarvagatA bahubhujaGga parimRditA / madana vinazanazIlA hara iva vezyA sukhaM dadAtu / / ] vezyA sukhaM dadAtu / kiMviziSTA / ajJAtajanmotpattiH / punaH kathaMbhUtA / sarvagatA | punarapi kathaMbhUtA / bahubhujaGgaparimRditA / punarapi kiMviziSTA / madana vinazana - zIlA / vezyA ka iva / hara iva / kiMviziSTo haraH / ajJAtA janmotpattiryasya / punaH kiMviziSTaH haraH / sarvagataH / kSitijalapavana hutAzanavyomasomasUryayajamAnAkSA (1) iti jJAyate sarvavyApakaH / punarapi kiMviziSTaH / bahubhujaGgaparimRditaH / bahubhirbhujaH parimRditaH / punarapi kiM viziSTaH / madanavinAzanazIlaH / madanasya vinAze zIla: ( 1 ) tatparaH, madanavinAzanazIlaH / / 5781 // For Private And Personal Use Only (576*2) [sarvAGgarAgaraktaM darzayati karavIrakusumasAdRzyam / garbhe kathamapi na raktaM vezyAhRdayaM tathA caiva || ] vezyAhRdayaM yathA karavIrakusumaM tathaiva / kiMviziSTaM karavIrakusumam / sarvAGgarAgaraktaM darzayati / garbham antarhRdayaM kvApi na raktam / tathaiva vezyAhRdayam || 578 * 2 |

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Shri Mahavir Jain Aradhana Kendra 264 605 * 1) 605 * 2 ) www.kobatirth.org www vajjAlagaM kaNhavajjA / uccadabhuvaNabhAro vi kesavo thaNahareNa rAhAe / mAladala va kalio lahuijjai ko na pemmeNa // 1 // taha ruNNaM tIi taDaTTiyAi rAhAi kaNhavirahammi | jaha se kajjalamahalaM ajja vi jauNAjalaM vahadda // 2 // hiyAlIvajjA / 624*1) chIe jIva na bhaNiyaM pariyaNamajjhammi poDhamahilAe / choDera cirabhAraM puNa baddhaM keNa kajjeNa // 1 // 624-2) kulavAliyA pasUyA puttavaI surayakajjatattillA / guNasaMpanna kIsa na vAsiyA paNA // 2 // Acharya Shri Kailassagarsuri Gyanmandir [ 605*1 605 * 1 ) [ udvyUDhabhuvanabhAro'pi kezavaH stanabhareNa rAdhAyAH / mAlatIdalabhitra kalito laghukriyate ko na premNA // ] kezavo nArAyaNo rAvayA stanabhareNa mAlatIdala iva kalitaH / uccairutpATita: ( 1 ) | kiMviziSTo hariH / udUDhamuvanabhAro'pi / ko'rthaH / udUDhaH tribhuvanasya bhAro yena sa tathA / yo'sau udUDhabhuvanabhAraH sa rAdhayA stanabhareNa mAlatIdala iva kathaM kalitaH / tatra kAraNamAha kaviH / premNA snehena ko na laghukriyate / sarvo'pi jano mohena laghurbhavati // 60501 // / | 6052 ) [ tathA ruditaM tathA taTasthitayA rAtrayA kRSNavirahe / yathAsyAH kajjalamalinam adyApi yamunAjalaM vahati // ] rAdhayA taTasthitayA yamunAtIrasthitayA kRSNavirahe tathA tathA ruditaM yathA sA yamunA adyApi kajjalamalinaM jalaM vahati // 6052 // 624-1 ) [ kSute jIva na bhaNitaM parijanamadhye prauDha mahilayA | mocayati cikurabhAraM punarbaddhaM kena kAryeNa // ] prauDhamahilayA chikyat ( kSuvat ) parijanamadhye jIva iti na bhaNitam / lajjAvazAt / cikurabhAraM choTayati kena kAraNena punaH baddham / bhAvo'syAH / yAvanti mastake romaNi vartante tAvanti varSANi jIva // 62401 // For Private And Personal Use Only 62+*2) [ kuchabAlikA prasUtA putravatI suratakAryatatparA / IdRzaguNasaMpannA bhaga kasmAnna vAsitA patyA || ] bhaga kathaya / patyA

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AC -637-1] vasaMtavajjA 265 624*3) kassa karaNa kisoyari varaNayara vahasi uttamaMgeNaM / kaNNeNa kaNNavahaNaM vANarasaMkhaM ca hattheNa // 3 // vsNtvjjaa| 637*1) laMkAlaraNa rattaMbaravesiNa dinnpussphyaannenn| dahaSayaNeNeva kayaM lIyAharaNaM palAseNa // 1 // kulabAlikA kasmAt na vAsitA / vAso na vitere| kiMviziSTA kulabAlikA | prasUtA / punaH kiNvishissttaa| putrasahitA / punaH kiM viziSTA / suratakAryatatparA / punaH kiMviziSTA / IdRzaguNasaMpUrNA / ayaM bhAvaH / putrasya kRpayA (?) // 6242 // 624*3) kasya kRte kRzodari varanagaraM ( varNakaraM ) vahasi uttamAGgena / karNena karNavahanaM vAnarasaMkhyaM ca hastena // ] he kRzodari, kasya kRte uttamAGgena varanagaraM vahasi / ko'pyutamAGgena varanagaraM vahati ? api tu na / atra bhAvaH / he kRzodari kasya kRte varNakara vahasi / varNakara citravallarImaNDanam / kargena karNavahanaM ( ? ) kasya kRte vahasi / cAnyat / vAnarasaMkhyaM ( ? ) kasya kRte vahasi / patyuH kRte / ayaM bhAvaH // 624*3 // 637*1) [ laGkAlayena raktAmbaraveSiNA dattapuSpayAnena / dazavadaneneva kRtaM zItAharaNaM (sItAharaNaM) palAzena / / ] palAzena vRkSega zItasya A samantAdbhAvena haraNaM kRtam / kiM viziSTena palAzena / alaMkArakeza / akSaracyutakalakSaNena / alam atyarthaM kAlakena kAlakisalayena / punaH kiMviziSTena / rataMbaravesigA / rakatamambaram AkAzaM raktAmbara, tadveSo yasyAstIti raktAmbaraveSI / tena rktaambrvessigaa| punaH kiMviziSTena / dinnapuSphayANeNa / dattaM puSpasya yAnaM yena sa dattapuSpayAnaH / tena / palAzena kena iva / dazavadaneneva / yathA dazavadanena sItAharaNaM kRtam / kiMviziSTena dazavadanena / laGkAlayena / laGkAyAm AlayaM yatyAsau laGkAlayastena laGkAlayena / punaH kiMviziSTena / rttNbrvesigaa| raktaM ca tadambaraM ca raktAmbaram / raktAmbarasya veSo yasyAsau raktAmbaravetrI, tena rktaambrvessigaa| For Private And Personal Use Only

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vajjAlaggaM [641*1641*1) guruvirahasaMdhiviggahaNimmavaNo asthi ko vi jai mtto| paDhamikamaMjariM aMguliM va ummei sahayAro // 1 // 641+2) cNcupuddkoddiviliymaayNdrsohsittdehss| kIrassa maggalaggaM bhamaraulaM bhamai gaMdhaDDhaM // 2 // 641*3) saccaM ceva palAso asai palaM virahiyANa mahumAse / tittiM avaccamANo jalai bva chuhAi savvaMgaM // 3 // punaH kiNvishisstten| dinnpupphyaannenn| dattaM puSpakaM nAma vimAna yena sa dattapuSpakavimAnaH, tena / evaM vidhana dazavadanena sItAharaNaM kRtam // 6371 // 641*1) [ guruvirahasaMdhivigraha nirmAtA asti ko'pi yadi mattaH / prathamaikamaJjarImaGga limiva Urdhayati sahakAraH // ] sahakAraH prathamaikamaJjarIm Urcati / kAmiva / aGgulimiva / yathA kazcidaGgulim Urdhvayati / yadi cet mattaH ko'pi guruvirahasaMdhivigraha nirmANakaraNe samarthaH ko'pyasti / api tu ko'pi nAsti / ahaM guruvirahiNAM saMdhivigrahanirmANaM kartuM kSamaH | mattaH ko'pi aparo nAsti, ataH kAraNAt maJjarImiSAd aGguliM darzayati / / 6411 // 641*2) [caJcUpuTakoTi vigalitamAkandarasaughasiktadehasya / kIrasya mArgalagnaM bhramaravulaM bhramati gandhADhyam // ] kIrasya zukasya mArgalagnaM sad bhramarakulaM madhukarasamUhaH paribhramati / kathaMbhUtaM bhramarakulam / gandhADhyam / kiMviziSTasya kIrasya / caJcupuTakoTi vigalitamAkandarasaughasiktadehasya / caJcupuTasya koTirapravibhAgaH / tatra vigalitamAkandarasasya odhena sikto deho yasya sa tathA / tasya // 64152 // 641*3) [ satyaM caiva palAzo'znAti palaM virahiNAM madhumAse / tRptim avrajana jvalayatIva sudhayA sarvAGgam // ] madhumAsaH satyaM caiva palAzaH / For Private And Personal Use Only

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-652*1] pAusavajjA 267H 641*4) suhiyANa suhaMjaNayA dukkhaMjaNayA ya dukkhiyajaNasta / ee. sohaMjaNayA sohaMjaNayA vasaMtassa // 4 // paausvjaa| 652*1) vijjubhuyaMgamasahiyaM cavalabalAyAkavAlakayasohaM / gajjiyaphuDaTTahAsaM bhairavarUvaM nahaM jAyaM // 1 // katham / virahiNAM palaM mAMsam aznAti / kiMviziSTo madhumAsaH / tRptim avajan / kim iva / jalamiva (!) / yathA kSudhA-(? sudhA )dIptasarvAGgo jalAt tRpti na prApnoti, tathA ayaM madhumAso virahiNAM palam aznan san tRpti na vrajati // 6413 // 64184) [ sukhitAnAM sukhajanakA duHkhajanakAzca duHkhitajanasya / ete zobhaMjanakAH zobhAjanakA vasantasya // ] ete zobhaMjanakA vasantasya zobhAjanakA vartante / katham / sukhitAnAM sukhajanakA vartante / duHkhitajanasya duHkhajanakA vartante // 641* 4 // 652*1) [ vidyudbhujaMgamasahitaM capalabalAkAkapAlakRtazobham / garjitasphuTAhAsaM bhairavarUpaM nabho jAtam / / ] nabha AkAzaM bhairavarUpaM jAtam / kiMviziSTam / vidyubhajaMgamasahitam / punaH kiMviziSTam / capalabalAkAkapAlasaMyuktam / yatra bhairavo bhavati tatra kapAlamapi vilokyate / puna: kiMviziSTam / garjitasphuTAhAsam / bhairavaH sphuTAhAsaM karoti // 65271 // For Private And Personal Use Only

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VAJJALAGGAM ENGLISH TRANSLATION For Private And Personal Use Only

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Prologue 1) Having saluted the Goddess of learning, residing in the lotus of the mouth of the Omniscient One (the Jina), I shall proclaim the excellent utterances of wise people, connected with the three objects of human existence, Dharma (virtue) etc. 2) Those who do not know how to recite and hear (appreciate) Prakrit poetry which is (like) nectar (itself)- how do they not feel abashed (embarassed) while pretending to carry on gossip about the nature of love? 3) Having gathered excellent groups of gathas (stanzas) composed by different poets, this Vajjalagga (also) called Jayavallabha, has been composed (compiled) (by me) according to a certain plan and system. 4) Where several gathas (stanzas) are recited, dealing with a matter (topic) having one single idea running through, that indeed is vajjalagga, and vajja is said to be (i.e. means or signifies) a line (row, succession or series) (paddhati). 5) He who always reads (or recites) the whole of this Vajja. lagga, at the proper time, will become an (eminent) camposer of Prakrit poetry and will attain to (great) renown. 1. The Section on Listeners 6) It is with difficulty that poetry is composed; when it is composed it is with difficulty that it is (flawlessly) recited; and (even) when it is (flawlessly) recited, (appreciative) listeners are very scarce (difficult to get). 7) Whether expressed through the medium of Sanskrit or Prakrit, the sense (thought, idea) (conveyed) gives rise to extraordinary delight,depending on the kind of listeners (that one gets)- this is indeed very astonishing. 8) Poetry pure (flawless) in its sense and endowed with pleasing letters (sounds), when fallen on the cavity of the listen 271 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 272 www.kobatirth.org VAJJALAGGAM [8 er's ears, becomes famous (conspicuous), just as a pearl (stainlessly) bright by nature and woven upon (a thread of) gold; when displayed on the cavity of the ear (i.e. on the ear), becomes famous (cor spicuous) (i.e. attracts the attention of every body). - Acharya Shri Kailassagarsuri Gyanmandir 2. The Section on the Gathas 9) The utterances (of fair women), full of half-pronounced (indistinctly uttered) letters, (their) charming and coquettish smiles and (oblique) glances shot through half-closed and halfopened eyes these to be sure cannot be understood without acquaintance with the gathas. 10) In the absence of the gathas adorned with figures of speech, characterised by literary excellences (or adherence to the rules of grammer- laksana), and enchanting with diverse emotions, and also in the absence of loving sweet-hearts, adorned with ornaments, characterised by auspicious physical qualities (laksana) and fascinating with the diverse display of emotions, the mind is very much ill at ease (or is deeply distressed). 11) This is only too obvious that the hidden meaning of the gathas and the heart of women cannot be grasped (conquered) by men devoid of literary appreciation (devoid of emotional excitement), just as riches cannot be obtained by persons devoid of virtue (practised in a previous life). 12) The gatha clad in metre, possessed of attractive form, adorned with figures of speech and full of charming utterances, yields pleasure (only) when it is recited, just as a beautiful woman, self-willed, possessed of attractive form, adorned with ornaments and full of pleasing utterances, yields a fund of delight (only) when she is (properly)approached (for amorous dalliance). 13) Whose hearts are not fascinated (ravished) by the emotional appeal of the gathas, by the coquettish gestures of women, by the utterances of poets and by the lisping words (indistinct babble) of children? 14) All people confidently recite the gathas in all the literary me etings (or assemblies). But their real (hidden) sense For Private And Personal Use Only

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-21] is understood only by exceptionally clever people (i.e. by literary connoisseurs). 3. THE SECTION ON POETRY 273 15) The poor (unfortunate) gatha laments when it is being learnt by uneducated rustics. It is tortured (harassed) like a cow being milked by ignorant (unpractised) milkmen. 16) Oh gatha, you will be mutilated (disfigured) or be even degraded (corrupted or spoiled) (shortened) like a piece of sugar-cane being nibbled and munched hard and forcefully by the teeth of a rustic. 17) Not to appreciate the charm of the gathas, of songs (vocal music), of the notes of the lutes and of grown-up ladies-well, that itself is a great punishment (for those miscreants). 18) That which is done (composed or rendered) by those who do not know the metre (and also the whim of the master), ---well, that is anything but charming (fruitful, effective); what is it? The gatha or service? Or rather both the gatha and service. 3. The Section on Poetry 19) Gems in the form of poems are produced (or emerge) when the vast and unfathomable ocean in the form of the poet's mind is churned with the Mandara-rod (churning-rod-like Mandara mountain) in the form of cogitation (contemplation). 20) That alone is (real) poetry, which, beautified by words bright (effective) with (exquisite) arrangement, and full of emotional appeal, warms up every breast (heart), like the waistband (girdle) of a woman playing the role of man (in sexual intercourse), which (waist-band) brightens up the woman's feet because of its lustrous gems, which produces a tinkling sound, and which warms up (causes to glow with passion) the opponent (i.e. the partner in sexual intercourse) (or which torments the rival wife). For Private And Personal Use Only 21) We never become satiated with the delight which springs from Prakrit poetry, from the utterances of clever people VL...18

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274 VAJJALAGGAM [21 and from the drinking of water cool and charged with fragrance. 22) The poet arranges the words in his poem) some how (i.e. very carefully or cautiously), looks to the requirements of) the (various) literary styles, mounts on (practises) alliteration of consonant-groups etc., and taking (i.e. bearing in mind) the sense (intended to be conveyed), (very) carefully completes (the poem), even as a thief plants his footsteps (on the ground) very carefully, (constantly) looks (forward and backward) on the way (as he moves along), climbs up to the breach (made by him in the wall of the house to be burgled), and taking hold of the property (stolen by him), (very) carefully finishes (his job). 23) Meticulously careful about correct and incorrect words, thinking endlessly over (the choice of) each and every word (or each and every line of the stanzas) the poet with great labour somehow (with great effort) gets ready (composes) his poem, just as a thief nervous about sounds big and small, endlessly planning in his mind at each step, with great toil some how gets hold of the property (which he inter os to steal). 24) Poetry cast in metrical form, expressed with (clothed in) apt words, devoid of blemishes, graceful, explicit in meaning and pleasing is obtained (achieved) (by a poet) with great effort, as a result of virtue (practised in earlier lives), just as a wife, obedient to the will of her consort, acting up to his words, free from faults, graceful (charming), frank-hearted and sweet-tempered is secured by a person with great effort, as a result of virtue (practised in earlier lives). 25) What avails that poet ry and what avails that love, which neither producing a cloak of incessant and copious horripilation (on the bodies of the readers and the lovers) nor yielding delight to the minds of people (i. e. to the minds of the readers and lovers), does not cause their heads to ned in afpicbation ? 26) The critic (though) finding faults with various poenis composed by poets, looks charming (i. e. is welcome), provided he is able to eliminate a faulty phrase (or word) and to ilisert (in its place) a beautiful (apt) one. For Private And Personal Use Only

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--34] 4. THE SKCTION ON THE GOOD 275 27) These are the sins (faults) to which a reciter of poetry is Jiable : not pausing at the proper place (caesura), absence of the correct conveyance of the emotional appeal, disregard for the propriety of place (and time), nasalisation, haste, facial distortions and contortions and violation of the laws of melody. 28) Prakrit poetry which is marked by the use of Desya (provincial, regional) words, which has sweet (pleasing) sounds, which is cast in metrical form, which is graceful and whose sense is clear (1912) obvious (F422) and transparent () deserves to be studied read) (by all). 29) While Prakrit poetry, charming, full of sweet (pleasing) sounds (diction), loved by young ladies and characterised by the sentiment of love is available, who can possibly bear to read Sanskrit (poetry)? 30) Ignorant persons, who, devoid of the knowledge of prosody and grammar, recite poetry in the midst of learned peo-ple, do not know that their heads are severed and felled by the swords of the eye-brows (of learned people) (arched and twisted in disapproval and ridicule). 31) Our homage to Prakrit poetry and to those who have -composed it. To them too, who know how to recite Prakrit poetry (properly), we pay our homage. 4. The Section on the Good 32) The moon, the divine (desire-granting) tree and Lakshmi (the goddess of wealth and beauty) sprang up (emerged) in the course of the churning of the ocean. But I wonder from where good (virtuous) persons sprang up-pray, tell me. 33) A virtuous man, possessed of a pure (spotless) nature, though tarnished (villified) by wicked people, becomes all the more glorious (bright), just as a mirror, pure and shining by nature, though overlaid (and rubbed) with ashes, becomes all the more pure and bright. 34) A virtuous person never gets angry (with any body); even if he gets angry (once in a while), he does not harbour For Private And Personal Use Only

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276 VAJJALAGGAM [34 malice, in his mind; if ever he harbours malice, he does not speak it out; and if at all he speaks it out, he feels embarassed for that. 35) Even if a good person's mind becomes clouded with excessive anger, how can harsh words proceed from his mouth? The rays of the moon, though caught by Rahu in his mouth, do still discharge nectar. 36) Though merely seen they (the good) dispel all sorrow; while speaking, they impart every kind of happiness (to the hearers). The creator has done a very nice thing in that he created: the good in this world. 37) They do not laugh at (deride) others; they do not praise themselves; they speak hundreds of pleasing things. Such is the nature of the good. Our salutations to them over and over again. 38) We see in this world people who do a good turn in response to something good done by others or even in the absence of that. But the virtuous who do a good turn even to those that have wronged them are very rare indeed (in this world). 39) This is the nature of everybody, namely, to do good in respose to something good done by others. But to do good to others even when no good has been done to them by others, well, that is the nature of the virtuous. 4) You never speak harsh words; though spoken to harshly by others, you smile, and having smiled you speak agreeable words (to them). Oh good man, we worder, what it is (in this world) with which your nature may be compared. 41) You never think of doing ill to others; you always go on obliging others; though offended against (by others) you do not get angry. We pay homage to your (good) nature, oh good man! 42) Only two virtues are enough, why should the good stand in need of many (virtues)?- anger short-lived like a lightning flash and friendship enduring like a line inscribed on rock. 43) Oh mighty elephant in the form of the Kali age, where is the occasion for your grunting ? (Don't you know that) the For Private And Personal Use Only

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-50] 5. THE SECTION ON THE WICKED 277 earth is still marked with the foot.prints of the lion-cubs in the form of the good? 44) It is only the good (and none else but they) who know how to extricate the poor and the miserable (from their wretched plight), how to do good to those who seek their protection and how to pardon even those that have wronged them. 45) The earth (proudly) supports (on her bosom) two persons or rather, shall we say, the earth is supported by two persons, viz. one who is inclined to do good to others and one who does not forget a good turn done to him. 46) The good (ordinatily) do not undertake to do a thing, but if somehow they do so, they, like a line drawn (etched) on a rock, do not change (i. e, do not resile from their commitment) even if they have to sacrifice their life (in carrying out their plighted word) 47) At the time of world-dissolution, (even) the mountains stir; (even) the oceans trangress their boundary-line; but even at that time, the good do not slacken their determination to stand by their commitment. 48) Even though the creator has made the good to be (often) rewardless (i. e. even if their goodness is not many times reward. ed), just like the sandal trees (which are made by the creator to be unproductive of fruit), still they promote the good of others at the cost of their own body (just like the sandal tree which wears itself away to cool and delight others). 5. The Section on the Wicked 49) The face of the accursed wicked person, which is always somhre in appearance like a mass of lamp-black, angry and frowning,is never found to be clear(lucid, beaming with a candid smile). 50) The wicked person, stiff in his attitude(or bearing), with a crooked neck, hanging down and difficult to be looked at because of his cruel (terrible) eyes, appears like a person who has suddendy risen to prosperity (in an upstartish manner) and like a person killed on a pale (like an impaled person). For Private And Personal Use Only

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278 VAJJALAGGAM 51 51) A wicked person, who creates dissersion between friends intimate like the finger-rail and the fob cut of which it grows, who has a double face (CASES = CITE 3 who is double-tongued) who is capable of splitting up (those who are joined together in friendship) (or who is capable of robbing money (f = 311a = 794) (or who is capable of disappointing poor suppliants (siffu = 3114) and who is crooked (narrow) in mind (9** Barat stain: 741), is like a nail-paring instrument (nail.cutter), which separates the fingernail from the flesh in which it is embedded, which has two sharp edges (dummahao= domuhao), which is capable of cutting even a bone (34f4 = 39f44) (or bony cartilages, the nail being a bony growth) andi which is narrow (tapering) in the middle (775.71924 = Hall2623 = #4977)-bow down to him ! 52) The two-faced wicked person born in a base family is sweet (pleasing) in his utterances. only so long as the food given to him is in his mouth: but the moment the food is digested, he begins to talk harshly just as a iuraja(a longish tabour plaved at once on the both its sides), possessed of tin mouths ard not touching (or resting on) the earth (97-3-6) (but always placed on a wooden stand or held by the player on his knees or suspended from the neck), produces sweet sounds only so long as the lumps of wheat-four rest on its mouths, but the moment the lumps of of wheat-flour are worn off (or peel off), it begins to produce bad (jarring) sounds. 53) The wicked person devoid of piety (feat) and virtues (Tuesit) and overpowered by greed (Zariyat = Haiya: or arata:) as soon as he is separated (removed) from the place (he was occupying (GREJET), strikes the heart of others and pierces it, like an arrow made of steel (T&TT3T1 = Mema:), which when discharged from a bow Post), detached from the bow-string (Entfeat) and let loose (released) by the archer) under a particular posture of the body (TTTET), strikes the heart of the victim and pierces it. 54) What has never happened in our life-time so far, nor will ever happen even in a hundred thousand future lives- even that is described by the wicked just in such a way as to produce the illusion of verisimilitude (reality). For Private And Personal Use Only

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-60] 5. THE SECTION ON THE WICKED 279 55) One can understand if the virtuous feel elated because of their good qualities or if the wealthy feel elated because of their wealth. But the wicked take pride in their faults (de-merits). Passing strange is the way of the wicked! 56) The wicked do not give to others what they themselves possess (in abundance); if they see someone giving, they stop him from doing so;if they find that something has been already given away (by others) they cause it to be withdrawn (snatched away). Ob how passing strange is the behaviour of the wicked who indulge in hostility without any cause! 57) Whence can there be any happiness (freedom from worry) in the company of a wicked person, who jealously focusses his attention on the weak points of others, who is possessed of a fickle mind, who is terrible and speaks with a double tongue and who moves about in a crooked manner-any more than in the vicinity of a snake, which forces its entry into the hole made by another animal (such as a rat), whose body is dappled with spots, who is terrible to look at, has two tongues (a split tongue) and glides along in a zigzag manner? 58) Who is not frightened at the sight of the wicked against whom counsel (persuasion #) and the use of restraining power a) do not prevail, who are devoid of noble birth and are addicted to a life of dissipation and debauchery (read for a) as at the sight of Vyantara-snakes, against whom charms and techniques (use of drugs etc.)are powerless, who are devoid of birth in the eight well-known noble families of snakes (but are born of cross-breeding and are therefore very virulent) and who are possessed of hoods (expanded in anger) (4)? 59) That one manages to remain alive in the midst of wicked people is itself indeed a great gain (or achievement), just as it is a great achievement (or sheer good luck) that one is not bitten (or manages to escape from being bitten) (by a snake) even when the leg is encircled by it. 60) Who is not frightened at the sight of a wicked person of dreadful appearance (E), who cannot brook a request (made by others) (i.e. gets annoyed when requested by others to do some For Private And Personal Use Only

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280 VAJJALAGOAM [60 thing for them) (abhatthaNiyaM = abhyarthanAm ) and who slanders others even when they have departed (74101 F Ruf ATE 3988)-(i.e.indulges in backbiting), as at the sight of a lion of terrible look ( CE), who cannot brook the thunder of clouds (abbhatthaNiyaM = abhrastanitam) and who feasts upon the flesh of the backs of elephants (rami fafc #FIE 3173) ? 61) Be not lured into a sense of security in the presence of the wicked, who are replete with many frauds and deceits and who turning their face away in indifference the moment their (selfish) object is achieved, are comparable to dogs who also turn their face in the opposite direction as soon as they have achieved the sexual act (coitus). 62) The Sabaras (mountain-dwelling Bhillas) burn down the (forests on the) Vindhya mountains by which they were raised to eminence and due to which their valouri(power) spread out in all directions and asserted itself (on the hilly regions of the Vindhyas) oh how passing strange is the behaviour of the wicked ! 63) Even green (lucious, juicy) trees are burnt down by wild fire (conflagration) when mixed up with (i. e. along with) dried up ones. (Similarly, the virtuous can never experience happiness (i.e. are invariably plunged in misery) in the company of the wicked. 64) Who in this world would be able to describe the vices and virtues of the wicked and the good (respectively),save the lord of snakes (i. e. Sesa) with his two thousand tongues? 6. The Section on Friendship 65) The maintenance of friendship (intimacy) between the sun and the day, alone is commended (is deserving of praise), for, ever since their birth they have never experienced separation from each other. 66) The accepted, unbroken friendship (intimacy) between the two, namely the sun and the day appears charming. The sun cannot exist without the day and the day cannot exist in the absence of the sun. 67) Friendship is like water mixed with milk. What is the use of that friendship which is not like that? When joined toge For Private And Personal Use Only

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-74] 7. THE SECTION ON AFFECTION 281 ther (coming together) it increases (in volume and bulk), (i.e. when milk and water are mixed, the volume and bulk show an increase), and under calamity (1995 = 31419),it consumes itself first (AvaTTae = Avartate overlows and consumes itself in fire). 68) An endeavour should be made to secure the friendship of only that person, who to be sure in adversity at any time and in any place (or in dangerous times and places) would (stand by and would) not turn his face away, like a figure (portrait) painted on a wall. 69) That friend (alone) should be secured, who, like a dark-coloured blanket (woollen rug), does not give up the natural colour even when washed with water. 70) Whatsoever the great (noble) undertake to do for the sake of those who are possessed of merits or are devoid of them, that they carry out (at all costs). For, see, how god Siva has himself transported along with (i. e. on the back of) the bull (which he has once for all accepted as his pet vehicle). 71) No matter even if the head is severed (from the body); no matter even if there is imprisonment; no matter even if fortune (wealth) forsakes completely (for good). Whatever may happen, while the good are engaged in carrying out what they have pledged themselves to do, they would not be deterred (or daunted) (or they don't care). 72) Far stronger than stout (strong) steel-fetters and far stronger than various other kinds of bonds, is the bond of the plighted word in the case of a noble-born person. 7. The Section on Affection 73) The moon is whitened (beautified) by the full-moon night (alone) and the full-moon night too is brightened (beautified) by the moon (alone). I think, friends whose joys and sorrows are identical (with ours) are not secured (by us) without merit and virtue (practised in an earlier life). *74) In all the three worlds, it is only the moon-light that has demonstrated its (unchanging) affection in so far as it wanes when the moon wanes and waxes when the moon waxes. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 282 VAJJALAGGAM [ 75 75) The maintenance of the affection (friendship) between the ocean and the moon is very charming in this world, for when the moon wanes and waxes, the ocean too always more than ever wanes and waxes in the extent of its tidal swell. 76) He with whom a person's friendship is formed as a result of pre destination, is not far away from him although he may be staying at a distance, just like the moon in relation to the beds of night-blooming lotuses. 77) To the minds of good persons, even those who are staying at a distance are not remote from them, provided they have met them (once) already. The moon though shining in the sky (i.e. though standing at a very long distance) does of course cheer up the beds of nocturnal lotuses. 78) Even at the sight of the beloved one (or friend), a person experiences (supreme) happiness, although there may be no intimate physical contact (between them). The moon though standing far away confers great happiness on (i.e. cheers up or causes to bloom) the nocturnal lotuses. 79) It is just like this, that a person unaccountably (g) feels all-round gratification at the mere sight of some particular person. What have the beds of day-lotuses to do with the sun (i.e. how are they connected with the sun) that they bloom (on its rise)? 80) Where (how far away) does the sun rise and where (how far away) do the beds of day-lotuses bloom? The (reciprocal) affection between the good does not change (disappear) in this world although they may be staying far away from one another. 8. The Section on Discreet Conduct (Worldly Wisdom) 81) Those born in noble families (i.e. highly cultured persons) never say anything that is painful to the ears of the hearer, and which while being uttered laccrates the sensitive mind and grieves the heart. For Private And Personal Use Only

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-891 283 82) What is the use of mentioning (and discussing) the real and unreal faults (shortcomings) of others? Neither money nor fame is thereby obtained. (The only result is that) those persons are turned into enemies. 8. DISCREET CONDUCT Acharya Shri Kailassagarsuri Gyanmandir 83) One should promote one's own interest and if possible the interest of others also. But if there is a clash between one's own interest and that of others, one should mind one's own interest. 84) In the case of a person, who is truthful, devoid of duplicity and contented by nature and who attaches the greatest importance to penance, piety and the rules of proper conduct (or who is devoted to penance and the rules of piety), even adversity turns into good fortune. 85) Character is far better than birth in a high family, poverty is far superior to (chronic) ill-health; learning is far better than royalty (or mastery over a kingdom) and forgiveness is preferable to the rigorous practice of austerities. 86) Character is far better than birth in a high family. What is the good of birth in a high family, if it is divorced from character? Lotuses grow in mud and still they are not soiled (by it). 87) That a strong person should be patient and forgiving,. that a rich person should be free from vanity (conceit) and tl at a learned I person should be full of humility-well, these three are the ornaments the pride and glory of the world. 88) He who follows the inclination (of his master), preserves (from disclosure) his (master's) weak points (defects) and publicises his (master's) good qualities, becomes a favourite not only of men, but of gods too. 89) The charm of the whole year is spoiled by the missing. of a festival (), the pleasure of a whole day is spoiled by the eating of a bad meal, an entire life-time is ruined by an unworthy wife; righteousness is frustrated by the practice of unrighteousness (sinful acts). For Private And Personal Use Only

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284 VAJJALAGGAM [90 90) Practice of moral virtue in a silent, unostentatious manner, display of valour in a public manner, avoidance of intimacy with women who are the wives of others and a morally untarnished lise -all these are possible (or happen) (only) in the case of great men (1165 am, those who are destined to be great). 9. The Section on the Energetic and Self-possessed 91) Those who commence difficult tasks without throwing themselves heart and soul into the tasks undertaken by them, and who look at the faces of others (for help)-how can they (ever) be successful? 92) Start quickly the work decided upon, and having once begun it do not slacken your efforts on it. For undertakings once started but slackened later on are not crowned with success again. 93) A person who leaves off in the middle a task already begun feels (or ought to feel)ashamed of, apart from other people, even the five material elements residing in his body (and of which his body is composed). 94) A good (self-respecting) person who has been reduced to poverty would rather resort to a forest than entreat another. He would not barter away the priceless jewel of self-respect, even though he may be standing on the threshold of death. 95) Oh proud lady, there are in this world only two courses open for people who are great because of their self-respect [i.e. for self-respecting people): either they will rise to prosperity or will be finished while wandering about in a forest). 96) There are only two ways open for energetic, enterprising persons : either to attain to (the Goddess of) royal fortune with a delicate, lovely lotus in her hand), or to turn recluse and go into exile. 97) Self-respecting, energetic people, when hard-pressed by serious calamity, would rather court death by pulling out the tongue, but they would never approach the wicked and utter helpless words of abject entreaty, For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra -106] 9. THE ENERGETIG AND SELF-POSSESSED 285 98) A self-respecting person would either lie on the protuberent and full bosom of his beloved embracing her, or on the dreadful cemetery full of human skulls and skeletons. 99) Self-respecting persons will either dine with their beloveds in cups, dishes and bowls or in a clean skull in a desolate cemetery, after having collected the food in the course of a begging round. 100) Even if lordship over the three worlds is obtained by bowing down at the feet of the wicked, what does it avail? But even a blade of grass which is obtained in an honourable way conduces to one's supreme happiness. 101) Thrice blessed and great are those self-respecting men of steady endeavour-our homage to them-who do not beseech others even when they are oppressed by grave calamities. 102) The mind of a self-respecting (magnanimous) person remains lofty (exalted, noble) even in the last stages of his life. For do we not see that the rays of the sun, even when he is on the point of setting, always shoot only upwards? 103) The mount Meru is lofty (insurmountable), the ocean (the abode of sharks and dolphins) is difficult to cross and the course of tasks undertaken is full of difficulties, only so long as men of fortitude and determination do not set about them (in right earnest). 104) The sky is immensely vast, the oceans are extremely deep and the principal mountains of the world are great (unscaleable) only so long as they are not compared with (or challenged by) men of fortitude and determination. 105) In the case of men possessed of the spirit of adventure, even the mount Meru is like a straw (i.e. insignificant like a straw), even heaven is like the court-yard (of their house), even the surface of the sky is within the reach of their hands and even the oceans are petty streamlets. For Private And Personal Use Only 106) A man of fortitude and determination disregards fate and accomplishes what he has undertaken, no matter whether it has been already perfectly planned or is being perfectly planned, whether it has been already started or is being started, whether it has been already spoiled or is being spoiled.

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286 VAJJALAGGAM (107 10. The Section on Adventure (Enterprise) 107) There is no doubt that a person who resorts to enterprise achieves the object of his desire;for Rahu, though consisting only of the head (and having no body at all) succeeds in swallow:ing the moon. 108) Those who are enterprsing by nature perform, by dint of bold enterprise, some such inconceivable daring deed, that on thinking of it, fate itself turns its face away (in dismay) and nods its head in admiration. 109) The earth shudders, the oceans are thrown into restless agitation, and fate itself becomes alarmed (perturbed), when men of fortitude and determination achieve success in their most difficult tasks) because of their unparalleled perseverance and enterprise. 110) Fate itself being overcome by fear of imminent defeat (at the hands of resolute persons), preserves the balance of the minds of persons of fortitude and determination, who are climb. ing up the lofty peak of the mountain of daring enterprise, disregarding the ups and downs and the smooth (trouble-free) por. tions of their journey. 111) People of fortitude and determination decide upon doing (and accomplish) such a jewel of a work (i, e. such an exce. llent work) by dint of their spirit of daring enterprise, that even Brahman, Hari and Hara are struck with astonishment. 112) Oh fate if you pit yourself against the man of fortitude and determination, you will be defeated and the stigma of defeat will be such as cannot be removed even when washed (i. e. the disgrace will be perpetual). 113) As the expected result of an undertaking, which is being foiled by adverse fate, recedes from men of fortitude and determination, enthusiasm becomes redoubled in their minds. 114) The minds (hearts) of the good become humble on the attainment of success in any undertaking, and become lofty on failure (in any undertaking), and hence they are comparable to the For Private And Personal Use Only

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-121] 11. THE SECTION ON PATE 287 tops of lordly trees which bend low under the profusion of fruits and become erect on the wichering (removal of the fruits. 115) In the case of the good, the tree in the form of determination (or energetic pursuit of an undertaking)springs up in their hearts and (secretly) grows even there, and, though not revealed to the world at large, is finally detected through its fruits (results). 116) Riches are the outcome of firmness of purpose (or determination); the extrication of distressed people from their difficulties is the result (or consequence) of riches; acquisition of fame is the outcome of helping people in distress; what happiness is there in this world that is not obtained by fame? 117) How will tasks undertaken by good people, who have set their hearts on high endeavour,be void of fruition (the expected achievement) for long? 118) The goddess of wealth resides not on the chest of the exterminator of Madhu (i. e. not on the chest of Lord Visnu), nor in the midst of lotuses,nor in the milk-ocean but she most certainly resides in the ocean in the form of the unshakable derermination and endeavour of the good. 119) There is no respite for the hearts of the good, who are always preoccupied with the beneficent activities of any particular day and whose only aim and object is to further the cause of their friends, just as there is no rest for the horses of the sun's chariot, who are busy with the commencement (and consummation) of any particular day and whose only aim and object is to further the cause (i.e. to facilitate the diurnal journey) of the sun through space. 11. The Section on Fate 120) Wealth, learning, valour and thousands of other virtues of a man are rendered null and void (are of no avail), when we see that every task undertaken is at the mercy of fate (for its success). 121) Even in the case of a person, who abides by the rules laid down in the Sastras, a critical situation arises in the middle For Private And Personal Use Only

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288 VAJJALAGGAN [ 12Te: of the task undertaken by him, which he is neither able to describ(to others), nor to endure, nor to conceal (from others). 122) When fate becomes hostile to (turns its face away from) a person, he is not able to secure the desired object (fruit), even if he enters (dives) into a dangerous cavern, or crosses the ocean or strives hard with determination. 123) When fate is unpropitious to a person, his virtues are of no value (are not esteemed), his relatives become estranged, even those that were dear to him(so far) become cold and indifferent and his determined efforts are not crow ned with the wished for success(or his undertakings are not completed). 124) When fate is unpropitious to a person, whatever branch he clings to, catching hold of it with his hand and rests upon breaks down with a crashing sound. 125) When fate is unpropitious to a person, such things (calamities) befall him, as are never seen by the eyes (elsewhere) and are never conceived by the mind (as being possible). 12. The Section on Providence 126) Due to the will of Providence the moon wanes and the sun sets. Alas! who in this world is not devoured by death as a result of the adverse mutation of fate ? 127) Who in this world is always happy? Whose prosperity and affections remain constant (abiding, eduring)? Who, pray, does not stumble (commit lapses)? Say, who is not foiled and frus. trated by fate ? 123) Those who are in high position come down and those who are in low position become exalted (rise up) in a moment. Even Hari (Visnu), Hara (Siva) and Brahman (creator) cannot comprehend the course of events as willed and fashioned by fate. 129) Whatever Providence has inscribed (once for all) on the frontal strip (of a person), in consonance with one's destiny (as determined by one's own previous acts) (@a), that (even) he is not able to alter afterwards, though he may be in a relenting mood. of mind (47). For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra -137] www.kobatirth.org 13. SECTION ON THE POOR Acharya Shri Kailassagarsuri Gyanmandir 289 130) What forsooth can a poor, helpless man do although The may be great in his spirit of enterprise, determination and selfrespect, when adverse fate shatters to pieces his valour (enthusiasm, morale, energy) (19) ? 131) Behold the result of Karma already acquired. Both Siva (Hara) and Visnu (Krsna) were present on the scene at the beginning of the churning of the ocean (by the gods and the demons), (and yet) poison fell to the lot of Siva, while Visnu was lucky enough to secure Laksmi with her swelling and thick-set breasts. 132) Only that which is ordained by fate is obtained by a person. For when the ocean was churned (by the gods and demons), nectar went to the gods, Laksmi accrued to Visnu, the destroyer of the demon Madhu, and poison fell to the lot of Siva. 13. The Section on the Poor 133) Oh mother do not give birth to such a son, as is given to begging of others (for satisfying his wants). Similarly do not at any time bear in your womb him who does not grant a request made to him. 134) Beauty of form, moral virtues, shame (modesty), truthfulness, noble ancestry (or family-status) and self-respect are valid (i.e. command attention and compel admiration) only so long as one does not (abjectly) utter the words "Pray, give unto me". 135) Fate has in this world made a destitute person to be even lighter than a straw or cotton. Why is he then not blown away by the wind? (Of course) through fear that he would pester it with an entreaty for (fulfilment of his needs)! 136) When a (self-respecting) person says to another "Please give unto me", his heart pounds furiously, his tongue rolls about inside the throat and the loveliness (lustre) of his face disappears (comes to an end). For Private And Personal Use Only 137) Clouds become darkened, when, after great effort, they receive (suck up) the water of the ocean. But they, to be sure, become bright after they give it away (in the form of rain). Behold VL...19

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290 VAJJALAGGAM [137 the difference between him that receives (favours) from others and him that gives (favours) to others. 14. The Section on Poverty 138) Oh poverty, although self-possessed persons try to conceal the privations and handicaps incidental to you, still they are laid bare (become evident) in the presence of guests, festivals and domestic calamities. 139) Homage to you, oh poverty, because through your favour I have acquired such a miraculous power (riddhi), that all people are visible to me, but I am invisible to them! 140) Oh poverty, you have particular (special) affection (fascination) for those who are virtuous, those who are full of selfrespect and those who have acquired great regard and esteem amongst the learned. How clever and discreet you are! 141) We' come across people who acquire wonderful powers by the practice of Yoga, and also some people who acquire miraculous powers by the use of magic ointments. But here I am, who have acquired a wonderful power by virtue of my poverty, in consequence of which I have become invisible to all the people in the world. 142) Those people who, being struck by the paralysis of prosperity, are not able to plant their footsteps evenly, are, if at all, set right (cured) by the medicine of poverty. 143) What is the use of birth in a noble family or of the virtue of humility or of physical beauty? Who, oh fair one, shows respect (in this world) to people devoid of wealth? 144) Birth in a noble family, beauty of form and learninglet all these three be buried underground (go to dogs). But let wealth alone increase all round, on account of which (all other) virtues become manifest in a person. 145) If in the case of the poor, fate (or providence) counts even those days which they have passed divorced from pious acts, For Private And Personal Use Only

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-152] 15. SECTION ON THE MASTER 291 wealth and enjoyment (of worldly pleasures)- well, let it do so! (Who can stop it ?). But that is not at all justified (not the proper thing to do). 146) In winter the poor bear (show or imitate) the behaviour of the day-blooming lotuses -- shrinking when the sun contracts (i.e. sets) and expanding when the sun expands (rises). 15. The Section on the Master (Boss) 147) Afected grace behoves a master, jealous anger behoves a beloved woman, forgiveness lends charm to one who is strong enough to do harm, discourse (or eloquence) behoves a wise person and silence becomes one who is ignorant. 148) The position of a master is charming, for he can talk just as he likes, can do whatever pleases his mind and he need not be afraid of any infamy sticking to him (howsoever he may speak or behave). 149) Men who are born to be masters in course of time are (by their mothers) entrused to the laps of wet nurses (for feeding) on the very day they are born, for fear of the drooping of their breasts. If, in these circumstances, they become addicted to meanness, that (I think) is the result of the milk (that they drink in their infancy). 150) Trees have their roots (jada) at their bottoms and the nice leaves ( supatta ) on their tops. If masters were to behave like trees (i.e. if they were to keep down the ignorant, unworthy people (jada ) and to place worthy persons ( supatta ) on their heads ]-well, then nothing more is to be desired or obtained in this world. 16. The Section on Servants 151) Oh king, may your enemies experience the wretehed ness (misery), which falls to the lot of servants devoid of (sterling) character - or rather, may even they, not experience that wretchedness (misery)! 152) Miserable (wretched) servants have to live the life of ascetics, e.g. they have to sleep on the bare ground, they have to For Private And Personal Use Only

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292 VAJJALAGGAM (152- wrap tattered clothes round their bodies, they have to observe (enforced) celibacy and have to beg food (of their masters), but still no religious merit accrues to them (for all that). 153) If somehow, by a merest chance, servants get some happiness, it is through hundreds of difficulties, like the attainment (ascension) to heaven on the part of a Ksapanaka (Jaina monk). 154) Oh king, you may well be devoted to the practice of religious virtue, but we shall now go away. We have 1.0t at all seen any liberality in you, any more than we see any exudation of ichor-fluid in the case of a pictured (painted) elephant. 155) Oh sire, to all your (other) servants you are prompt in the manifestation of your generosity like a jack-fruit tree, whose fruit is easily within reach (of every body). But though entreated by us, you, oh king, have become in our case like a Tala (palm) tree (which bears fruit at a very great height, almost at its top, beyond the reach of any body). 156) What emulation can even the best of trees on earth put up with the jack-fruit tree, which yields, to those that seek, a multitude of fruit as big as the temples of elephants? 157) Oh cloud, you will send down your showers and will completely fill the hollows on the earth, (only) after the community of the Cataka birds, with their bodies dried up by thirst, is already dead and gone. 158) How can possibly the words "please give unto me", which are incompatible with the behaviour of a self-respecting person, be uttered (by a servant)? That the master is served by a servant in a modest (or disciplined) manner is itself his entreaty (request) to him in this world. 159) The black teeth of a mighty elephant which are inside (the mouth) are privileged to eat (chew and relish) food. Those however, which do not help (in the chewing of food) are white and stand outside only. For Private And Personal Use Only

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-166] 17. SECTION ON THE VALIANT WARRIOR 160) Three tawny cows with big udders (i.e. yielding copious milk), four strong bulls and ripe ears of ralaya grains -- if these are obtained (as the reward for service) one may unhesita tingly serve (the master) (for the sake of these). 293 161) Every place a monastery, a temple, a mansion, a public square (road-crossing)- appears beautiful when whitewashed with lime (gif). But, oh king, my family becomes enfeebled (miserable, wretched) when it is oppressed by hunger (chuhachuhia = kSudhAkSudhita). 17. The Section on the Valiant Warrior 162) When warriors, overwhelmed with the wounds (received by them in the battle) and fainting away, plant a single footstep forward, we do not know which is the greater of the twotheir affection (loyalty) for the master or the strength (firmness) of the foot. 163) Even when the fighting strength has been shattered and the army has retreated and the master himself has lost his enthusiasm (has become demoralised), valiant warriors born in noble families stand firm and unshaken on the battle field, relying exclusively on the valour of their arms. 164) In the case of haughty, self-respecting heroes, their wealth may desert them, but not, even in their dreams, their proud spirit (self-respect); their bodies may waste away (be emaciated) but not their valour; their handsomeness may disappear, but not their enthusiasm (spirit vibrating with hopefulness, enthusiasm; vibrant spirit). 165) The wonderful, fearless hero geos on striking (at the enemy) in the battle as if he has been humiliated, as if he has been honoured, as if he were a newly employed servant, as if he is enraged and as if he has been offended (insulted)(by the enemy). For Private And Personal Use Only 166) The hero hankering after fame moves about (on the battle-field) even though his belly has been gored (wounded) with a sword and the mass of his entrails is dangling at his feet, like an elephant in rut who moves about trailing the steel fetters with him.

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294 VAJJALAGGAM (167 167) The warrior (hero), with his feet entangled in the mass of his dangling entrails, carrying the sword in his right hand and supporting his falling head with his left hand, charges at one enemy after another. 168) Even now my noble master is not out of the wood (is beset with difficulties), even still the hosts of valiant (hostile) warriors are striking at us [or, even still the hosts of valiant warriors (on both sides in the battle) are striking at one another] and even still the glory of victory too is hanging in the balance (is undecided)--therefore oh my life (soul), do not leave the body (do not depart)! (A dying hero's utterance). 169) The (noble) warrior cares not for heaven and he gets angry when he is carried away by celestial damsels, so long as the object of his master, overpowered by superior enemies, is not yet accomplished. 170) May such a wonderful person alone grow in the womb of his mother, who, boldly facing the arrays of the hostile army (or boldly facing the enemies standing in battle-array) and averse to the wives of others, becomes the ornament of his family. 171) May he, whose mighty arms are capable of repelling the irresistible elephants in the form of his enemies (or the irresistible elephants of his enemies), stalk about pompously (triumphantly) and receive (enjoy) the favours conferred by his master (i. e, such a person alone deserves to do both these things). 172) The valiant warrior, plants one foot-step on the tusk and the second foot-step on the temple (head) (of the enemy's ele. phant in the battle) and, not finding any higher place for the third footstep, imitates the grace of Visnu (exterminator of Madhu) at the time of taming (binding, subjugating) Bali. 173) Oh what a wonder! The hero disburdened of all worry (FTAT) because of having accomplished the purpose (object, mission)of his master, lies stretched (comfortably) (in death) on the ivory couch of the hostile elephant's tusk, being fanned by the elephant with his flapping ears and moving chowries, (or with his ears flapping like moving chowries). For Private And Personal Use Only

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-180] 18. SECTION ON THB EXCELLENT BULL 295 174) In the case of a certain warrior, who was firmly (securely) seated in his saddle and was (mortally) wounded in the belly (clean cut across the belly) by the enemy's) sword, the upper half of the body fell down on the ground and the lower half remained on the back of the horse. 175) A yaliant warrior having centred his (last) good wishes on the heart of his master (i.e, on his master), having put his soul in heaven, having deposited (spread) his renown in the entire world and having placed (dropped) his head on the battle-field, danced (violently), having done his duty (by his 'master). 176) When the head of a valiant warrior, which had been (so far) accustomed to receiving many a laurel as a token of his master's favour (and appreciation and gratitude), was severed from the body, his headless trunk danced on the battle-field, as if because it had been disburdened of a heavy responsibility (i.e. as if because it had successfully discharged the task assigned by the mascer). 177) The warrior, fallen down on the battle-field by the side of his (fainting) master, patiently endures even the unbearable dragging out (extraction) of his entrails by vultures, thinking "may the swoon of my master come to an end by the breeze from the flappir:g wings of the vultures." 178) A female jackal sitting (resting) on the belly of a (dead) hero, whose body was besmeared with saffron-like blood, kisses his chest and mouth, just as a beautiful passionate woman sitting (astrile on the belly of her lover, whose body is besmeared with blood-red saffron, kisses his chest and mouth. 18. The Section on the Excellent Bull 179) The very shoulder of an excellent (noble) bull, which is bruised by the strokes (i.e. constant rubbing) of the ponderous yoke, and is beautified with a big scar (callosity), proclaims the fact of his drawing heavy burdens. 180) 1 noble bull would, while harnessed to the yoke (of a plough or cart), rather die with the ligaments of his joints shattered For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 296 VAJJALAGGAM [180 but he will never tolerate, even in a difficult situation, the prodding done by the rustic cartman (or ploughman) with the goad. 181) An excellent bull harnessed to the yoke (of a plough or cart) would rather break his shoulder (due to the excessive strain of the heavy yoke while pulling a plough or loaded cart), he would drag even a heavy burden, which is extremely difficult to pull (and in doing so, meet his death), but he would never tole. rate the challenging words (uttered by the cartman or plough-man). 182) Oh house-holder, you who cannot appreciate the good (sterling) qualities of others as is clear from your indifference to the excellent bulls, you will know (their value) when the burden in your cart (ie. your loaded cart) comes to a standstill, as the wheels of the cart become stuck up (immersed or submerged) in the sticky mud. 183) So long as his virtue (i.e. suitability for being yoked to the cart) is not known, he is not harnessed (to the cart), and so long as he is not harnessed, that virtue is not discovered (or proved). Hence when the burden on the cart (i.e. the loaded cart) comes to a dead stop, the excellent bull, yoked to the cart for the first time (in his life), becomes dejected. 184) The farmer (ploughman), though he possesses many an ordinary bull, pleases himself with a single (excellent bull) i.e. takes pleasure in using one single bull for doing various jobs), so that the self-same bull is yoked (by turns) to the cart and to the plough and is also made to carry burdens on his back. 185) How very difficult it is to secure excellent bulls capable of bearing the yoke on their shoulders and of carrying (heavy) burdens on their backs, who even in the midst of extremely grave difficulties pull (draw) the loads with utmost ease (i.e.. easily and without over-straining themselves). 19. The Section on the Vindhya Mountain 186) If the Vindhya mountain itself were not to endure patiently the digging up of the earth by the elephants with their For Private And Personal Use Only

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-192] 20. SECTION ON ELEPHANTS 297 tusks, the smashing of its mighty ramparts and the tearing away (spoliation) of the juicy (fresh) leaves of trees - where possibly will the elephants go? 1871 That river Reva (Narmada), those waters (or watering places), those herds of female elephants and that sallaki tree (or creeper)--the memory of all these rankles in the heart of the stately elephant as he is on the point of leaving the Vindhya mountain. 188) Even without the Vindhya mountain (i.e. even when removed from the Vindhya mountain), elephants are held in high esteem (are honoured) in the palaces of kings. And even if many elephants leave the Vindhya mountain, there is no dearth of elephants on it. 189) In the case of all other animals such as bulls (or cows, cattle), tuffaloes and horses, any place is suitable for their residence; but for the wretched (accursed) stately elephants, the only suitable place of resicence is either the Vindhya mountain or a great king's palace. 20. The Section on Elephants 190) Oh lord of the herd, even though your ichor has run dry, your youthful vigour has become a thing of the past and your pestle-like (huge) tusks have become shaky, yet as you continue to live, the forest is proud and happy to own you as its master, 191) Even now the (captive) elephant remembers how he, while taking a pleasure-dip in the lake, was (gently) struck (caressed) with a lotus-stalk, plucked by the cow.elephant with the tip of her trunk. 192) Oh lordly elephant, do not keep brooding on the leaves of sandal trees (which you used to eat in your freedom), accept the mouthful of grass (offered by your keeper). For the lofty-minded accept (put up with) the changes of fate just as they shape themselves (and fall to their lot). For Private And Personal Use Only

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298 YAJJALAGGAM [193 193) Oh foolish, lordly elephant, do not waste away because of your separation from your female. In this worldly existence none ever gets continuous happiness (continuous happiness never falls to the lot of any body in this world). 194) For the leader of the elephant-herd, on the Vindhya mountain, unnerved and agitated by separation from his mate and young ones, the self-same juicy leaves of the sallaki creepers become odious like a mouthful (draught) of poison. 195) As the elephant, though tormented by acute hunger, remembered the happiness which he had formerly enjoyed in the company of his beloved mate, the juicy (fresh) bunch of lotusstalks remained (uneaten) just on the tip of his trunk. 195) The leader of the berd, while recollecting his prolonged dalliance (with his mate) (in the past), gave out (exhaled) such a (powerful and warm) sigh, that the bunch of green grass held on the tip of the trunk (became at once completely dried up and) quickly caught fire. 197) Oh elephant-lord, though consumed by the fire of separation (from your mate), do not smash and race to the ground the entire grove (of trees) (i.e. the entire forest-region). For even though you may uproot the Vindhya mountain, your plight due to separation will continue to remain just as it is. 198) The elephant when separated from his beloved mate looks for her, scanning all the places round about him, from the herd to the dense forest, from the dense forest to the water-lake from the water-lake to the mountain-top and from the mountaintop to the earth below. 199) Even if the elephant, while remembering how he (formerly) feasted upon fresh and juicy bunches of sallaki creepers (sallaki sprouts), offered to him by his mate with her trunk, does not die (or may not die), should he not therefore be even emiciated (at their painful memories)? For Private And Personal Use Only

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-286] 22. SECTION ON THE HUNTER 299 21. The Section on Lions 200) What can the female deer achieve even with her many young ones (fawns), which are devoid of dogged determination and self-respect? The lioness sleeps comfortably (free from worry) even if she has a single cub capable of tearing to pieces hosts of elephants. 201) Our homage to those lords of beasts (i.e. to lions) of pure pedigree! Oh how marvellous! In this world whatever lions are of noble extraction are capable of splitting open the temples of elephants! 202) Do not suppose that people co ne to possess greatness (eminence) only by dint of their tall physical stature. A lion ; though small in proportions, breaks open the temples of (even) mighty (huge) elephants. 203) Both are born in the forest, but it is only the elephants and not the lions that are captured and imprisoned. For men of high spirit would sooner die than allow the nielves to be subjected to humiliation. 22. The Section on the Hunter of wild game 204) Oh wife of the hunter, when a fight started between a lion and a lordly elephant, both of whom were later on wounded by the impact (blow) of one single arrow (shot by your husband), how is it that you do not feel ashaned, but on the contrary you dance in joy, when (as a matter of fact) the exploit of your husband only reveals (or is a sad commentary on) your misfortune (in the form of the weakening of his attachment for you) ? 205) How possibly can there be (even)in the palaces of kings that pomp and splendour (display of opulence), which is met with (observed) in the house of a hunter of wild game, namely, that meat is purchased by offering the pearls obtained from the temples of elephants split open by the hunter ? 206) Lucky is the day to-day in that the hunter's wife maddened with the consciousness of her beauty and youthful charm, For Private And Personal Use Only

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300 VAJJALAGGAM [ 206 scatters (broadcasts, publicises) her good fortune on the streets (or, on the street in front of her house) under the disguise of the parings of the bow (of her husband). 207) Oh what a wonder! From the court-yard of the house of the hunter's wife a heap of the tiny parings of the (hunter's) bow is tossed up by the stormy wind, as if the heap of the parings were the cloth of the banner proclaiming her good fortune! 208) As the breasts (of the hunter's wife) go on increasing in their size, the (following) five things become emaciated, namely, the waist (of the lady), the husband, the bow, the youths in the village and the rival wives. 209) As the breasts (of the hunter's wife) go on increasing in their proportions, as cupid expands (.e. the passion becomes heightened), and as the eyes become tender (soft) with emotion (love), the youthsul hunter pares off slices of his bow (to make it manageable and fit to wield, having regard for the gradual and progressive loss of his physical stamina). 210) As the how becomes more and more difficult to lift up (for the hunter) and (on the contrary) begins to drop from the hand of the chief of the village (i.e. of the hunter), the daughterin-law (i.e. the hunter's wife) smiles with blooming cheeks and upraised mouth (face). 211) The herd of cow-elephants gave an offering of homage to the breasts of the wife of the hunter with the grateful thought "it is by your kirdness (favour), oh fair one, that widowhood has not befallen us". 212) The wife of the hunter wearing a crest of peacock plumes, moves about proudly amongst the rival wives, who are wearing (only) ornaments made of the pearls obtained from the heads of elephants. 213) Oh merchant, how possibly can we have elephanttusks and tiger-skins with us, since my daughter-in-law lies (i.e. is present) in the house, languid (91247) because of her protuberent and large (bulky, full, swelling) breasts? For Private And Personal Use Only

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-2201 24. SECTION ON THE CAMEL 301 214) Oh merchant, how possibly can we have with us the claws of tigers, the manes of lions and the pearls derived) from mighty elephants? We do not have even a stock of deer skins. 23. The Section on the Deer 215) The deer (undoubtedly) have appreciation of the good qualities in others; for example, though dwelling in the forest they know (appreciate) the greatness (charming power of music (song). But as they do not possess any money at all (with which to reward those good qualities and give tangible shape to their appreciation), they surrender their lives to the hunter. 216) "We, who feed only on the sprouts of grass, have no wealth (money) amassed by us at all. If, however, the hunter goes away satisfied with my flesh, then I shall deem myself (extremely) lucky!" 217) "Oh hunter, let only the one arrow (that you have shot already at the male deer) suffice! Why are you pulling out a second (from your quiver, in order to strike at me)? Oh accursed one, (don't you see that) there is only one life (soul) (pulsating) in the bodies of both of us?" 218) The aged deer, pierced with an arrow, said, shaking (shrugging) his shoulder(s).-- "Sing, oh do sing, once again, so long as life still lingers in my throat!" 219) The male deer died because of the (fatal) impact (of the arrow), the female deer died as she heard the shriek of pain (given out by the male deer), the hunter's wife died due to excessive wonder (at the love of the female deer for her mate) and even the hunter breathed his last clutching at his bow firmly (at the sight of the pathetic death of his wife). 24. The Section on the Camel 220) Even though the camel may be moving in the midst of the Nandana Garden (Paradise), which is charming with blooming (expanding) As'oka foliage, still the haunting memories of the luxuries of (or the fine time he spent in) the arid desert (such as For Private And Personal Use Only

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302 VAJJALAGGAM [ 220 feeding on thorny shiubs at will and to his heart's content), start up painfully in his mind. 221) Those mountain-peaks (hill.tops), those sprouts of Pilu shrubs, those Karira buds-all these merriments (pleasures) of the desert, oh camel, say, how can you get in this forest? 222) Oh camel, what are you looking at, lengthening out again your neck which is already long? How possibly can you get the arid desert (here), when fate is averse (adverse)? 223) Oh foolish (simple) camel, why is it that you are not taking even a small cluster (mouthsul) (from the Pilu.shrub), and are refraining from even tasting it, drying up the tips of hundreds of Pilu-shrubs with your protracted, warm and copious sig hs? 224) Do not feel distressed, oh you camel, with uplifted neck, but keep yourself a live by grazing on (eating) something (i.e. any kind of grass or leaves that you may chance to get). How possibly can there be trees tall.encugh for you, in this desertplace which grows only the thorny cactus shrubs? 225) Ob friend, the camel, shaking his neck (by way of disapproval and disgust), throws (spits) out of his mouth, after having tasted, whatever comes within the reach of his tongue and whatever he thinks (sees, finds) to be somewhat good at first sight, trying in this way hundreds of shrubs (or trees). 226) Oh camel, that particular creeper was not so far obtained even by other lean (emaciated) camels. What means this obstinacy of yours, that you remain engrossed in thoughts abcut the Vindhya mountain (even in the presence of that creeper)? 25. The Section on the Malati flower (or creeper) 227) Oh Malati, whose floral juice (honey) deserves to be adored all over the world, due to separation from you, the swarm of bumble-bees has been so emaciated that it looks like a swarm of mosquitoes (or gnats). 228) Oh Malati-bud, whose emanations of fragrance are over-abundunt, go on progressing in your development; let the For Private And Personal Use Only

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-235 ] 25. SECTION ON THE MALATI FLOWER 303 bees give up(be freed from) the botheration (drudgery) of dancing attendance upon other flowers. 229) Let (all) the other varieties of flowers bloom with their overpowering (strong, oppressive) fragrance. In the case of the bee, however, the Malati-flower alone (and none else) is the cause of uneasiness. 230) Oh bee, why do you turn your face away on seeing the tiny (undeveloped) Malati-bud? It is from that same tiny bud that in course of time) there will emanate a fragrance pervading the world through and through (spreading throughout the world). 231) What have you to do with the tininess of the Malati and with the thinness of its petals? (i.e. don't bother about both these things). Ob bee, you will be convinced of the Malati's greatness (power) in her (maddening) fragrance. 232) The (whole) forest is so abundantly pervaded by the fragrance of Malati flowers in autumn, that here and there and (for the matter of that) anywhere, the bees are to be seen only with difficulty (outside of that forest). 233) What possible rivalry can other flowers put up with the Malati-flower? For bees, which are (merely) besmeared with its fragrance (i.e. which merely come into contact with its fragrance), are drunk (sucked) hy other bees (which mistake the former to be Malati. flowers). 234) The Malati creeper, having raised its beckoning finger, under the guise of its bud, proclaimed with its fragrance (i.e. gave a challenge with its fragrance) : "Let that youthful bee who is able to capture me, come near me and take possession of me!' 235) Behold, it is only the Malati, who, though trembling (shuddering) and feeble, is able to bear the (jerks and jolts caused by che) vibrations of the wings, the lacerations caused by the nails and the proboscis and the sustaining of the body-weight of the bee. For Private And Personal Use Only

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304 VAJJALAGGAM [236 26. The Section on the Bee 236) Oh bee, oh hexaped, oh bumble-bee, oh vagrant, you have roamed the whole of the forest. If you have seen any flower comparable with the Malati, why do you not say which it is (why do you not mention it ? 237) Somewhere there is beauty of petals but no (pleasing) fragrance; somewhere there is (pleasing) fragrance but not copious honey (floral juice). Oh bee, two, three virtues do not occur (at once) in a single flower. 238) The bee has only one heart and that is already occupied (captivated) by the Malati. Let all the other trees blossom and bear fruit, who can stop them? (They cannot attract the bee, which has a fascination only for the Malati). 239) The disconsolate bee moves about roaming through all the lines (rows) of trees, wailing"oh Malati' and again "oh Malati, alas, oh Malati." 240) The bee, due to separation from the Malati bud drones and moans, turns (this way and that) and cwists and tosses its wings and droops, standing almost on the threshold of death. 241) Oh young bee, do not lament with excessive longing under separation from the Malati. (That will not give you any relief). The sorrow caused by separation from one's beloved is not forgotten except by death. 242) Even before the Malati had bloomed fully and even before she, full of vital juice (sap) (also: full of passion, A741), had chosen her lord (consort), the rude (unmannerly) bees began to suck her. 243) On bee, you who are poised on the fresh (juicy) blooming red lotus, you should pass your days somewhere or other and somehow or other until the Malati blooms fully. 244) Ob hexaped, pass your time (patiently), do not abandon the Vasava flowers just now. I think, if you continue to live, you will be able to witness the abundant luxuriance of the spring season. For Private And Personal Use Only

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-252] 26. THE SECTION ON THE BER 305 245) Oh bee, perched on a lotus-petal, do not roam about (in this manner), in the absence of the Malati. When fate becomes adverse (i.e, frowns), even the flowers of gourd-plants do not come our way (i.e. are not found or obtained). 246) Oh bee, learn to find pleasure in other flowers, give up this uneasiness of mind (worry). You will die while still brooding (on her, the Malati). How possibly can you get the Malati in the autumn ? 247) Flowers devoid of good qualities reproached the bee for being a vagrant (bhramara). But having once secured the Malati, if that clever fellow wanders away still let him do so! (If that bee, being clever enough to extricate himself from the Malati, wanders away, let him do so!) 248) The bee, perched on the bud of the Kunda creeper, on remembering his merriment (dalliance) with the Malati, gave out (heaved) such a warm sigh that the Kunda creeper caught fire and began to blaze. 249) In the case of what bee (or person), whose body is perfumed with the juice (honey) of the Ketaki fower, whose abundant fragrance is spreading all round, will ever the acquisition ( realisition or conquest) of his heart's beloved be delayed (or postponed) (for long)? 250) The bees did not at all desert the Malati branch (i. e. the Malati creeper), although its leaves had dropped down, although it was devoid of fragrance and although it had lost its juiciness (succulence), because they recollected the happiness which they had experienced already before (in its company). 251) Although the branch of the Malati creeper was reduced to the condition of a stick shorn of flowers and leaves, it was no abandoned by the bees, as they remembered the (erstwhile) abun. dance of fragrance of the slightly opened buds. 252) Very clever (indeed) are those bees, who after having fully caused the (Malati) bud with tightly compressed (folded) petals to unfold, first drink its juice (i. e. are the first to drink its juice). VL...20 For Private And Personal Use Only

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306 VAJJAL AGGAM (253 27. The Section on the Celestial Tree (Parijata) 253) Oh bee, having lived in the heavenly world and having inhaled the fragrance of the Parijata tree, are you not ashamed of kissing other inferior flowers ? 254) How possibly can the Lavanga (clove).bud satisfy the desire of the clever (fastidious) bee, whose heart (mind) was formerly delighted with the juice (honey) in the blossoms of the divine tree, Parijata ? 255) Oh bee, have you anywhere seen or heard of a tree comparable to the Parijata tree, in the course of your wanderings through the regions of several forests and thickets of trees 256) When the cluster of the blossoms of the divine tree (Parijata), disturbed (ruffled) by a gentle breeze, was tasted by the bee and when the bee derived (the utmost) satisfaction from that (cluster of blossoms), the bee imposed (upon himself) a restriction in regard to the enjoyment or tasting of) Other (ordinary) flowers. 28. The Section on the Swan 257) Oh pure (white) one ! You are a (royal) swan, you are an ornament of the great lake and you are spotless bright. What has happened to you (or what is the use of your spotless purity) ? Tell me then, how is it that you have fallen (i.e. come to dwell) among the wicked crows (you have fallen in the company of the wicked crows)? 258) Even if a swan resides in a cemetery and even if a crow dwells in a bed of lotuses, still a swan is a swan and a crow is a poor (wretched) crow for all that ! 259) Even if a small river (rivulet) is in spate (swollen with foods), on account of fresh clouds (i.e. due to the recently started rains) and even if it grows in its expanse because of the rainy season, still will it be (ever) resorted to by the royal swans? (ie. the royal swans will never be ready to resort to a river). 260) Both of them are possessed of wings, both are spotless white, both have their residence in the great lake, still a vast difference is noticed between the swan and the crane. For Private And Personal Use Only

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-267) 29, SECTION ON THE MOON 307 261) Oh swan, having deserted the Manasa lake which is decked with an unsteady series of fresh lotus-stalks, how is it that you did not perish (die) with a sense of shame when resorting to a village brook ? 262) The beauty which accrues to a lake because of even only one swan standing on its side (margin), well, that beauty the lake will not be able to attain even with several flocks of crows (or multitudes of cranes). 263) Just as royal swans do not feel happy when separated from the Minasa lake, similarly the regions of the banks of the Manasa lake do not look charming in the absence of the royal swans. 29. The Section on the Moon 264) Save (or preserve) with every possible care and effort that person, who is the abode of the glory of victory (or the glory of outstanding eminence). When the orb of the moon has set, moon-light is not produced by the faintly tvinkling) stars. 265) As the moon goes on increasing (in its size and splendour day by day), oh, behold, it is increasingly pervaded (occupied) by the deer (i. e, more and more of its surface becomes darkened) (also, it comes to be more and more under the influence of pride, vanity, intoxication). In this world it is only in the case of some Tare person, if at all, that the attainment of riches (prosperity) is free from the reproach of vanity. 266) If the moon is there, what is the use of the countless stars? And if the moon is not there, what is the use of the stars even if they be countless ? For, his light alone, in this world, is able to brighten the vast expanse of the earth. 267) It is the moon that is subject to (periodic) depletion (waning) and not the stars. Similarly it is the moon that undergoes (periodic) repletion (waxing), and not the stars. Falling and rising are possible only in the case of the great; others (i. e. ordinary men are always fallen (i. e, they never rise to eminence and so they never fall down either). For Private And Personal Use Only

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308 VAJJALAGGAM [268 268) He (the moon) was born from the ocean; he is the ornament of the head of God Siva; Laksmi (Goddess of wealth) herself is his sister. And yet the moon's lustre (mass of digits) becomes disintegrated and he falls on very bad (wretched) times. 269) Though occupying a (distinguished) position on the head of Siva and though resting (lying comfortably hidden) in the mass of the matted hair (of God Siva), the moon is swallowed (by Rahu). Who can elude (or ward off) the decree of Fate (Fortune's script inscribed by Fate on every person's forehead) ? 30. The Section on the Clever (Shrewd) 270) A city does not become a city because of its mansions (palatial buildings), nor by the lofty watch-towers on its ramparts (or; nor by its ramparts and its tall pinnacles of temples). Even a village becomes a city, where clever (shrewd) people reside (i. e. provided clever people stay therein). 271) Where learned people, clever in composing poetry full of charming words, stay and understand (appreciate) witty, crooked utterances, that, oh fair one, is a city and not a village. 272) He who knows how to speak (cleverly) and also knows (understands) any idea (cleverly) expressed (by others), by such a person as a resident, the whole of the land (country) is sanctited (honoured), let alone the particular city (where he stays). 273) Clever people, though overwhelmed with great wealth, though plunged in adversity and though restless in mind (mentally unhinged) do not even in dream relax (their efforts over) the task undertaken by them. 274) They harbour one thing in their heart (mind), they have another in their speech (i. e. they speak out another) and they do altogether a different thing--very strange (unprecedented) indeed is the behaviour of clever (shrewd) people, of kings and of wicked persons. 275) The speech of the shrewd (or clever) is just the same with both types of people, namely, those with whose help they seek For Private And Personal Use Only

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-282] 30. SECTION ON THE CLEVER (SHREWD) 309 to achieve something (i. e, those whom they want to use as tools in achieving their self-interest) and those with whom they are not likely to have anything to do even once in hundreds of thousands of lives. 276) Shrewd (cunning, people speak in a wonderful way, with pleasing accents divorced from sincerity, in such a manner that they are in this world carried by other people on their heads (i.e. are honoured and idolised), being (mis-)taken as (real and sincere) freinds. 277) Who, tell me, can ever deceive (outwit) those traders in the form of shrewd (cunning) people, who with the balance of their eyes, weigh the world placed in the pan (bowl) of their mind ? 278) In all the three worlds that thing does not exist now, nor has it existed before, nor will it come into existence in future, nor has it been fashioned by the Creator-which is not known by the clever (wise). 279) Just as they do not utter harsh (unpleasant) things on the first day (of their friendship or acquaintance), so also they do not at all utter harsh things on the last day (i. e. in the end). Oh, how magnanimous they are : though they may become estranged (mentally) they are difficult to detect. 280) My dear girl, he who comes under the (evil) influence of clever (shrewd) people who are full of numerous tricks and deceits, he, becoming vacant and vacant-minded, does not get any happiness even in a dream. 281) Oh slender-bodied lady, if somehow or other (i e. by some chance) you come within the reach of the clever (shrewd) ones, then you will live a very wretched (miserable life), branded exclusively with the burns of great calamities. 282) Oh daughter, do not talk in a very crooked (witty, subtle) manner in the presence of clever (shrewd) people. For those accursed ones know (fathom) by their intelligence even thoughes deep-laid (concealed) in the hearts (minds) (of others). For Private And Personal Use Only

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310 VAJJALAGGAM [283 283) My dear girl, those who even by a casual (passing, superficial) glance know the (deep-laid) real thoughts in the hearts of others--how can those clever (shrewd) persons be deceived by, means of artificial formalities (courtesies or politeness)? 284) That the lover was not seen (by his beloved ) forthwith, that he was not talked to by her with candid (open) heart, and that no greetings were offered (by her) (to him-a that was fathomed by the shrewd ones. 31. The Section on the Paricama Note 285) The Pancama-note, though faltering in its sound, and with its slightly rolling, gurgling, humming tone, coming out of the interior of the throat (of the cuckoo), kills (a person in separatation from his dear one). Oh traveller, do not therefore listen to it. 286) Say, who is not tormented by the Pancama note (of the cuckoo), which, bright (beautiful) with its rolling, high-pitched sound, falls on the ears of young imen and) women, as by the pair of eyes, reaching as far as (touching) the region of the) ears of beautiful young ladies, the pair of eyes sparkling illashing) with the (jet-black) colour of the rolling pupils ? (287) Other musical melodies based on different combinations of musical notes, while being sung do yield all sorts of delight (to the hearer). But very extraordinary is the marvellous. power of this accursed Pancama-note (coming out of the cuc.. koo's throat). 288) Oh damsel with large eyes, sighs, pregnant with the emanations of the outpourings of the Pancama note (of the cuc. koo or of the Fancama Raga hummed by you) and giving rise to very acute and prolonged mental agony, are coming out even. while doing one's own task. 289) Oh dearest one, you are deceived (you have lost the chance of a life-time), since you have not heard her wave-like (undulating, tremulous) Pancama Raga blended with streams of tears and faltering on account of her sighs, and proceeding in e slow (leisurely) manner. For Private And Personal Use Only

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--297] 32. SECTION ON THE FYES (CLANCES) 311 290) That songs in the Pancama Raga are heard, that the God riding on the Bullock (i. e. God Siva) is worshipped and that the pleasure of the intimate company of one's heart's beloved is enjoyed--that alone is the quint-essence of life in this world). 32. The Section on the Eyes (Glances) 291) Oh charming girl, your eyes black and white (i. e. dark at the centre and white in the remaining part), endowed with a sharp and piercing quality and capable of taking the life of menwhom do they not kill like a sword ? 292) The eyes of young damsels indulging in the twisting (twiching) of the tremulous corners, fall just where the fulness (weight) of (their) love is located (focussed). 293) The glances of love-loin persons, indicative of their mental agitation (or accompanied by mental agitation), full of graceful movements, blooming (dilating) forcibly (or hastily), charming and unrestrained, can be detected even in the midst of a hundred thousand. 294) Only where the eyes (of young damsels), tremulous, bright (sparkling) and possessed of long, graceful cyelashes, move (descend or turn)-only there Cupid, his bow equipped with arrows stretched as far back as the ear, rushes. 295) Whose heart is not pierced by the glances of a young damsel, darted from her slanting eyes, throbbing and dull (slowmoving, weighed down) with emotion and descending on (or hitting) a person, as if they were a volley of Cupid's arrows ? 296) Oh fair one, your eyes are completely filled (i. e. filled through and through) with poison. Even as they are (i.e. in their natural state) they kill people. Oh un-abashed one! Why are you applying collyrium to them? 297) The young damsel impassioned under the influence of Cupid (i. e, intoxicated with passion) and possessed of eyes with a slight application of collyrium and looking like blue lotuses, roams about frightened like a female deer. For Private And Personal Use Only

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312 VAJJALAGGAM [ 298 298) There are four kinds of glances : crooked, candid; straight (indifferent) and slightly red. By these four kinds of glances a loving person, a good-natured person, an indifferent (or neutral) person and enemies respectively are known (or recognised). 299) May the bolt from the blue fall on the eyes or something even more serious (pernicious) ! For they conceive affection even for a person not known before, but seen only for the first time (in one's life). 300) My eyes though held back (restrained) ran towards him. They turned (following him) when he turned. My eyes were caused to dance by him even in the place crowded with people. 33. The Section on the Breasts 301) The breasts which are firm (hard) (724) are like a wicked person (or villain) who is obstinate (stern, hard-hearted, stubborn); they touch each other they are joined together) (na), and hence they are like a righteous (good) person, who bears company to (stands by) his friend (through thick and thin); they are circular (spherical) in shape (Hozfe 1), and so they are like a king who is surrounded by a circle of neighbouring princes; they are not contained in the area of the bosom (f@ 78 7 Hreifa) and consequently they are like the anxious thoughts of a poor (wretched) person, which are endless and too many to be contained in the mind. 302) With their nipples not yet developed, her breasts are curvaceous (fem), like a wicked person (who is crooked); in the middle they are invisible?) like the gift of a stingy person; they cannot be contained within the expanse of the bosom, like the desires of a good person. 303) The breasts are symmetrical (level) like the horizontal bar of a weighing machine (balance); they are contiguous (joined together) like a friend (who is joined in friendship with his friend); they are free from drooping(Heton) like an exalted person (who is free from blunders and errors); they are compact and firm (Fr4519 = ERYHTA), like a good person (who is self-possessed (F4877 = svasthabhAva), they are protuberent (samuTThia) like a brave warrior (who is always in readiness for fighting). For Private And Personal Use Only

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-311] 33. SECTION ON THE BREASTS 304) Symmetrical and expansive, shining like two jars made of heated gold, the breasts are as it were the treasure of Cupid and are very difficult to have a sight of, for persons devoid of religious merit (acquired in a previous life). 313 305) Comparable to fully ripe-matulinga gourds, lofty, firm (solid) and closely touching each other, the breasts, bright like lightning, kill a person like the sky adorned (looking beautiful and gorgeous) in the rainy season and having lofty (high-soaring) clouds (vana), closely huddled together ( nirantara) and bright with lightning flashes. 306) The pearl-necklace, dangling (rolling) on the prominent (swelling) mass of the breasts of the young damsel, appears lovely like the stream of the Ganges tumbling (rolling) down from the summit (lofty peak) of the great snow-mountain. 307) The pearl-necklace, not finding the slightest way between the plump and lofty breasts, becomes nervous and dismayed and dangles on the bosom, like a mass of foam on the river Yamuna. 308) The expanse of the breasts contained partly by the bluecoloured bodice and partly remaining uncovered in the case of the adult (grown up) lady, looks like the orb of the moon slightly emerging from out of the interior of(or from behind) a water-filled (dark) cloud. 309) Oh lady with eyes large like the palm of the hand, your breasts are like nectar (because of their coolness). They are possessed of an intoxicating (maddening) beauty (=)and hence they are like the moon, which is accompanied (characterised) by a deer (=). They are (big and) round like the temples of the elephant of Indra and they are averse to making a modest, miserly request (fafnarantage1). 310) Oh, these are not breasts; they have become my enemies in my own body. For even at the time of embracing, they keep my beloved one away from me! For Private And Personal Use Only 311) Having seen her breasts, once so gorgeous and contiguous with each other, now hanging down limp and flaccid, let

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314 VAJJALAGGAM [312- nobody indulge in vanity in this worldly existence which is unsubstantial. 312) How possibly did her swelling mass of breasts, so big (prominent) by nature, fall down (lose its toutness and toughness)? Or rather, who is he that remains for long on the bosom (in the heart )of women? 34. The Section on Beauty (Loveliness) 313) The beauty of that adult (grown-up) lady appears as it were to be sprouting because of her sprout-like (tender) hands (palms); it seems to be as though blossoming because of her (sparkling an expansive) eyes; and it looks as if fructifying because of her plump (swelling) breasts. 314) The slender one has been so tightly packed with loveliness by the Creator, that her wave-like tresses look like the ima pressions of the fingers (of the Creator's hands). 315) Extra-ordinary is her loveliness; the charm of her sup<<. ple creeper-like arms is quite apart from anything seen in the world). The young lady (29171) cannot have been the creation of the ordinary Creator (literally : could not have been his line i.e. in his line or could not have been his handi-work). 316) Her loveliness left over after having filled up (pervada ed) her hands, feet, eyes, creeper-like arms and her round hips, and no longer contained in the various parts of her body, is wobbling unsteadily in her body. 317) The beautiful lady with heavy hips and walking slowly because of having to bear the burden of her breasts and buttocks, appears as if she were the moving cottage (residence, mansion) oft the king viz. Cupid. 318) Bebold ! her loveliness not contained in her slender body, is, under the guise of perspiration, descending (departing, flowing away) over the flight of steps in the form of the three folds, of skin on her belly. For Private And Personal Use Only

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-325) 35. THE SECTION ON COITUS 315; 35. The Section on Coitus 319) On witnessing the coitus of the young couple, graceful (charming) on account of the diverse poses (modes or postures in sexual intercourse), transpiring in succession, even the lamp, with its mind absorbed (in beholding the coitus) does not notice the consumption of its oil (does not know when its oil was consumed or burnt out). 320) As the damsel was uttering the sounds "maru maru mara" during the sexual intercourse-a veritable battle of amorous dalliance--even the lamp nearby (by the bedside) was thrown into trepidation all of a sudden (i. e. was frightened and began to tremble). 321) The jingling sound of the bangles is being heard and the tinkling of the anklets too has become more intense. (Consequently it must be concluded that) in the house of some lucky person, the woman is playing the role of man (in sexual intercourse). 322) Oh wonder ! on beholding at night the sexual union, vehement (violent) in its diverse poses (or modes), the lamp struck by the wind, shakes its head (i. e. flame) as if overwhelmed with astonishment. 323) There transpired that (wonderful) sexual intercourse of that kind (between a couple), laudable because of the wounds inflicted on each other with teeth and nails, and marked by the clanking sound of bangles falling down due to mighty blows, like a duel between two wild lions, which too is characterised by the infiction of wounds with teeth and nails and is accompanied by loud (944 = 299 = 1291 ) roars at every onslaught. 324) Oh what a wonder! From the bed-chamber is heard the sound of bangles moving up and down in the act of giving blows with the hands and the sound of the jingling, jewelled girdle, while an adult (grown-up, confident, audacious) woman is practising inverse coitus (viparItarata). 325) Even on the attainment of ecstasy due to sexual intercourse at the first meeting (with the beloved consort), there is noe. For Private And Personal Use Only

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(326 -316 VAJJALAGGAM experienced (by a man) that gratification which is obtained on the next day at the sight of the embarassed, lotus-like face (of the beloved consort). 326) In sexual intercourse with a woman of noble family, there is obtained a fund of all kinds of joy-due to the uninhibited surrender of the pudendum muliebre (to the consort), due to the jingling, clinking sound (of bracelets, girdles and other ornaments and due to the suppressed oral and nasal sounds (produced by inhaling and exhaling through the mouth and the nose, as a reaction to physical torment and mental joy). 327) The golden girdle surrounding the waist is producing a jingling sound; the necklace is soapping and the gems are dropping down. (Hence it must be concluded that) a battle fierce like thit of the Pandava heroes (with the Kauravas) has been started by the adult (grown-up) woman (with her consort). 328) The anklet-adorned leg (of the damsel) partially listed up at the end of the sexual intercourse looks graceful as if it were the triumphal banner-cloth hoisted after having vanquished the God of Love. 36. The Section on Love 329) Love, which reveals the beginningless, highest truth, assumes diverse forms and produces infatuation and attachment, just as Visnu (Madhu-mathana) does. Shall we always pay homage to it? 330) Love goes on ascending (higher and higher) by means of the amiable virtues (stages), as if by the steps of a stair-case, namely, casual talk, sustained conversation, continuous association and curiosity (about each other, between the two parties). 331) We are at a loss to know how that love will terminate, " that love which has started its course (career) in this manner, namely, by drying up the bodies of nearby persons with (warm) sighs, For Private And Personal Use Only

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-340] 36. SECTION ON LOVE 332) Some (beloved) person, though not giving anything, though not uttering flattering language, though not at all (orally) proclaiming genuine (deep) affection,becomes (a source of boundless happiness) like nectar by his or her mere sight. 317 333) Where there is no sleeplessness, no jealousy, no sorrow (dejection), no anger (born of jealousy) and no coaxing utterance due to genuine affection-there is no love at all there. 334) Love which is one sided is astringent (unpleasant) like a pome-granate fruit. So long as the seed does not become red how can it produce any sweetness? (So long as the other party is not inspired with love, how can it produce any sweetness?) 335) Even poison weighing as much as a hundred palas (i.e. even a sizeable amount of poison), though eaten in mouthfuls, does not kill as much (is not as fatal) as love accompanied by mental flurry and conveyed by exchange of glances. (336) Alas! I know the hearts (minds) of others by my own heart (mind)! Let not any one anyhow form any attachment (for anybody); for love is hard to sustain (to a happy end). 337) Oh dear one, if the dear beloved is not seen, there is uneasiness, but if he is seen there is jealousy and vexation (mortification) (f). Love is, like the beak of a parrot, not so much straight-forward as it is crooked. 338) If the dear one is not seen, there is uneasiness, if the dear one is seen, there is jealousy. If the dear one is living happily, there is anger (?). If the dear one is far away, there is wretchedness (misery). Say how can there be any happiness from the dear one in any circumstances? 339) A person gets happiness only so long as he or she does not make any one the object of his or her love. Those who form attachment for some one whom they hold dear, must be said to surrender themselves to (unending) sorrow and misery. For Private And Personal Use Only 340) That is real love under which the mind does not recede (recoil), even if the other party has gone away to a long distance, or has given offence, or has fixed its attachment on some other object; all else is mere acquaintance (familiarity).

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318 VAJJALAGGAM [341 341) He sleeps peacefully, he is free from all sorrow, he is " the abode of hundreds of happinesses (the abode of endless happiness), for whom there is no one dear to him in speech, thought and action. 342) Let any one in the whole world speak out : who has not been distressed because of that notorious love, which is comparable with a wild fire (in a forest), spreading out furiously, being wooed by a strong gale ? 343) Oh you of a darkish complexion! In this accursed, wretched world, we do not see any one, who having (once) lost (surrendered) his (or her) heart (to another), is able to pass his (or her) days happily. 344) Alas! We have been fooled (have been made ridiculous) by that wretched (accursed) love, which like a crow on a (sea-faring) vessel, comes to rest after having soared here and there in the sky. 345) When jealous anger has gone away, when affection has "vanished and good feeling has disappeared, what is the use of that love which is practised by request ? 346) Love of five kinds (i.e. under these five circumstances) wears away--by not looking at each other, by looking at each other too much (too often), by not talking (freely) on seeing each other, by haughty anger and by (frequently) going out on journeys. 347) Oh child (boy), as a result of not looking at each other, the affections of even those, whose minds are bound together by love, drop away (disappear) in course of time like water held in the cavity (hollow) of the two hands (joined together). 348) Of love that has been first estranged (nullified) and then patched up, as also of love which has actually witnessed its breach (by the other party), the flavour becomes insipid (deflavoured) (i.e. is lost), as in the case of water first heated and then cooled. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra --357] 37. SECTION ON HAUGHTINESS 319 349) Oh my daughter, a man continues to be clever (sensible) (only) so long as he does not fall under the influence of love. Love only digs out the roots of cleverness (sensibility). 37. The Section on Haughtiness 350) Oh you speaker of falsehood, oh you flying into a rage without any reason, oh you, not inclined to listen (to salutary advice), oh you perverse one, youthful age, the one and only friend of happiness, is slipping away. 351) Oh you, not inclind to listen (to salutary advice), listen to my words. Smell (i.e. drink) the wine, accept the sandal-paste (i.e. apply the sandal-paste to the body), please do not be deceived by pride. Oh haughty one! the gala night is fast running out. 352) Oh darling, have mercy on me; casting away your haughtiness enjoy yourself (or gratify me). The sound of the cocks is being heard all of a sudden in the early dawn. 353) What haughtiness (pride) can there be in regard to a person, in whose separation there arise loss of sleep (or disturb. ance in sleep), paleness of complexion and protracted sighs ? 354) Oh daughter, what is the use of that accursed pride (haughtiness), when youthful age is transitory like the flood of a river and the days are always moving onwards (i.e. are fleeting) and the nights (once gone) never return? 355) If you indulge in haughtiness why do you look upon him as your dear one? Or, if you consider him as your dear one, why do you indulge in pride? Oh haughty one, two mighty elephants are never fastened to a single post. 356) Oh haughty one, even if your consort is really very dear to you, give up your haughtiness. It is not the well that bends under any circumstances, but it is the pole (used for lifting up water) that bends under certain circumstances (i.e. if necessary). For Private And Personal Use Only 357) Resorting to haughtiness, you will court your death in this vernal season. Pride can be indulged in again and again, but the gala days are hard to obtain (cannot be revoked).

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320 VAJJALAGGAM ( 358 358) Oh my daughter do not indulge in haughtiness. For your consort is of unkind nature in his heart (relentless). Love is like the plantain (banana) tree, and once snapped (broken with a sudden jerk) cannot be rejoined (mended again). 359Oh mother, the blighting frost in the form of pride is the ruination itself of the lotus in the form of love -- the lotus which grows on the stalk in the form of (steady) affection and which has a pleasing fragrance in the form of abiding genuine feeling (sincerity) (4717). 360) Give up your haughtiness and welcome your consort, before the autumn in which wine is so dear (to all) goes away. Oh daughter, what luckless person ever gets wine and amorous dalliance during the autumn? 361) The lofty, stable and extensive mountain of pride which she had raised (in her mind) did not at all come within the range of the striking power of the thunderbolt of the glance of her beloved consort (and hence remained for long intact). 362) Though your consort prostrated himself at your feet, he was not heeded by you. Though he was talking sweet (flattering) words, you scolded him. When he departed, you did not stop him. Pray, tell me, for what did you indulge in this haughtiness ? (i.e. what did you gain by indulging in haughtiness?) 363) Pride (haughtiness) is really assumed only towards him who knows the sorrow resulting from the pangs of separation. What is the good of assuming pride towards a rock, which is in no way different from (i.e. is very similar to) a person devoid of feeling? 364) Oh daughter, you should indulge in pride (haughtiness) (towards your beloved consort), only after preparing yourself to face (or endure) sleeplessness, emaciation of the body, drying up of the body (due to the heat of sorrow) and prolonged weeping (i.e. you can indulge in haughtiness only on peril of facing these four calamities). For Private And Personal Use Only

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-372] SECTION ON THE TRAVELLER 321 38. The Section on the Traveller 361) My hard-hearted consort is verily going out on a journey-that is what I hear people talking (or, that is what I hear talked among people). Oh revered night, lengthen yourself out to such an extent (or, in such a way), that it will never be morrow for him (to start his journey)! 366) If you are determined to go, then do go; who can stop you, oh blessed one, from going? Your departure would spell my death--that is the inevitable mandate written down by Providence (FOTF7). 367) If you are determined to go, do go by all means. There is no need of embracing me (Haven). For, touching a corpse leads to evil in the case of those about to start on a journey. 368) (Oh dear one) having resided in my heart you are departing today taking my life (along with you). Oh you who are thus playing treachery on (plunging into distress) the abode where you once lived, you will not be purified even though you might visit the (holy river) Ganges. 369) If you are determined to go, go (by all means). But why do you get angry, if the skirt of your garment is held (by me)? Who continues to live in your separation, 'he is surely realeased first (?). 370) I am not weeping, nor doing anything that is inauspici. ous; on the contrary, may all prosperity (and good luck) attend you (that is what I am praying for, for you). The reason why my eyes are dripping is that they have been irritated by the smoke of the fire of separation. 371) Oh you, the carrier animal of him that bears the moon as a crest on his head (i. e. oh you bull-oh fool), do not start on the journey at such a time when the copious (loud) notes of the carrier bird of Parvati's son (i. e. of Karttikeya, whose carrier bird is the peacock) are rising up on all sides (i. e, in the rainy season). 372) Oh you, the carrier animal of him that bears the moon as a crcst on his head (i. e. oh you bull-on fool), oh blessed one, VL....21 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 322 VAJJALAGGAM [372 if you do not stay at home (but persist in going away) though be ing restrained (by me), then you should go after having poured that which is the abode of the residence of Laksmi (i. e. after having offered to me the funeral libations of water). 373) The lady, whose husband had gone away on a journey (leaving her behind), said stretching her arms: "Oh traveller, please do not go by this way. For by your walking, the impressions of my dear consort's feet (i. e. my dear consort's foot-prints) would be rubbed and spoiled". 39. The Section on Separation 374) Only today he has departed. Only from today the people (in the neighbourhood) will have to observe vigil at night (for fear of robbers who would be emboldened to attack them in his absence). Just to-day the banks of the river Goda will become yellow with turmeric powder (washed away by women from their bodies, as they do not see any purpose in having their bodies decorated with turmeric powder, in his absence). 375) Just today he has departed and just today the points of junction where lanes open into streets, temples and public squares have become vacant-and so our hearts too! 376) Just today in his absence (i. e. due to his separation), the eyes of this lady, reddish, white and black, are rolling in the quarters (i. e. are scanning the quarters) (surrounding space), like pearls which are born blind (?). 377) A damsel, during the very first half-day (of her consort's departure), covered the wall of her house with lines to show "today (one day) is gone," "today (another day) is over", "today (a third day) is past." 378) While she (the lady in separation) was drawing lines (on the wall of her apartment) (in order to keep a count of the days which must pass before her consort's return from the journey on the stipulated day), her friends, fearing (thinking) that the (stipulated) day marking the end of the period of separation was drawing near, stealthily rubbed off (erased) two or three (out of the For Private And Personal Use Only

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-385 ] 39. THE SECTION ON SEPARATION 323 lines, drawn by her) (in order to save her from sore disappointment in case the consort did not return on the stipulated day). 379) "When did my consort depart?'' "Oh daughter, (only) today."'"How many days does 'today' signify since his departure ?" "One !" "Only that much ? (or is one that long ?)"-saying so the damsel fainted away. 380) The dear consorts of women who have managed to remain alive (during their absence), return some how at such an inauspicious time that their hearts do not become repaired (patched up) again, like the two parts of a sea-shell that has split open. 381) Separation, alas, having churned my heart, as did the mountain Mandara in the case of the milk-ocean, has uprooted all happiness (i. e. bas robbed my heart of all happiness), just as the mountain Mandara robbed the milk-ocean of its jewels (invaluable treasures). 382) Today ends the duration (of the period of separation). Oh my friend adorn my face zealously. Today the separation will come to an end, whether my dear consort returns or not. 383) There is burning sensation for a while, then there is perspiration, then there is shivering due to cold, and then there is horripilation. Oh, alas ! The unbearable separation from the dear one is just like the dangerous fever due to derangement of the hu. mours of the body. 384) During the separation from the dear consort, the days are extremely warm (due to love-fever); they produce restlessness (of the body and mind); they are painful to look at (3987), unbearable and marked by gloomy, depressing light (Freisi); they are tedious like a hundred years and are very difficult to pass. 385) Oh friend, the (fire of) separation from the dear one, being kindled by the breeze in the form of Cupid, and scattered far and wide in an unbearable manner, because of the fuel in the form of affection, scorches (me). In comparison with it the poor (ordinary) fire is only fire (i. e. innocent or harmless--small fry). For Private And Personal Use Only

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324 VAJJALAGGAM 1386 386) Oh friend, when the dear one has departed (fearaam), the accursed separation-a very strange (unprecedented) fire fashioned by the Creator-burns (furiously) in the heart, even though sprinkled with the water of big tears. 387) If the sandal (paste), vitiated by its contact with the fire-like burning poison of the snakes (infesting the sandal trees) scorches, let it scorch(no wonder !). But it is passing strange that during separation from the dear one, even the moon, full of nectar, scorches ! 388) Oh Cupid run away (from my body), taking with yourself such life of yours as has remained uninjured by the fire from Siya's forehead. (Otherwise) you will be instantly burnt down (completely) by the masses (clusters) of the flames of the fire of separation from my beloved consort (raging in my body). 389) Well may the eyes that have (once) seen him-a repertory of elegance-weep (now that they are no longer able to see him)! But why do my limbs, which have not yet obtained union with him, wear and waste away ? 40. The Section on Cupid 390) Oh friend, very unusual and wonderful isthe nature of the accursed fire in the form of Cupid. It becomes extinguished in the hearts of those who are devoid of moisture (also, devoid of emotion) and burns fiercely in the hearts of those who are full of moisture (also, full of emotion)! 391) Glance, extension (lengthening out) of the glance, emergence of affection as a result of the extension (of the glance), good will (kind disposition due to affection and love due to good will (kind disposition-all these five are the shafts (arrows) of Cupid. 392) Oh cruel (wicked) Cupid, all the five arrows have been discharged (hurled) by you at me and me alone. Will you now strike at some other young woman with the staff of your bow ? 393 What can the passion (in the minds) of high-born and and righteous young damsels (caring for and preserving the fair For Private And Personal Use Only

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-400) 41. MEN IN SEPARATION 325 name of their family), checked in its advance by their will-power, do? The poor fellow (i.e. passion) wastes away in its own body like a lion caught in a cage. 394) Oh Cupid, your flowery arrows will be burnt out (consumed), since you are aiming them at my heart, which is heated because of the fever caused by my beloved consort's separation. 345) Wine, rays of the moon, spring season, the (sweet) talk of lovely women, the singer of the fifth note (Pancama note) (i.e. the cuckoo) --these are the servants of Cupid. 396) Oh Cupid, you are laudable, you are adorable, you are possessed of invaluable qualities (or you are great or estimable -because of your good qualities), since it was you who fashioned (i.e., caused) Gauri (Paryati) to reside in lor occupy) one half of Siva's body. 397) Oh Cupid (bodiless one), you will really become one engaged in plying your bow and one whose arrows hit their mark (correctly), if you aim your arrows in the presence of the tremulous glances of young women. 41. The Section on the Utterances (or wailings) of Men (in separation) 398) How possibly may she not be remembered (how possibly can she be forgotten), in whom there reside (or who is the abode of) the (following) five things, namely, the notes of the lute, the flute, the alavani (a particular kind of lute), the pigeon (dove) and the cuckoo ? 399) How possibly may she not be remembered, the com. plexion of whose body is comparable to unheated gold, the middle region of whose body (the belly)is marked by the ripple-like triple folds (of abdominal skin), and who ravishes the minds of even the best of sages (self-controlled, righteous people)? 400) How possibly may she not be remembered-she, the young damsel delicate like a young, tender lotus plant, who, touching the body with the finger-nails, creates the cloudy mouth of Bhadrapada unseasonably ? For Private And Personal Use Only

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326 VAJJALAGGAM [ 401- 401) How possibly may she not be remembered, who sitting under the decorative festoon of flowers and leaves at the entrance of the house, remains gazing (at the arrival of her consort)*like a female deer that has strayed away from the herd ? 402) How may she not be remembered, who, with her body dried up on account of: sighs, is comforted (by her friends) so long as the breaths do not come to an end (i. e. as long as she continues to live in that condition) ? 42. The Section on Love for the Dear Consort 403) The colour (blushing glow) of the face itself reveals him who is dear to a person (i. e. to a woman); where is the need of speaking out? The front court-yard itself proclaims the opulence in the interior of a house. 404) Oh my mother (Oh God), they are burnt, they boil, they heave sighs or breathe heavily), they simmer, they live only with their life remaining (lingering) behind-those who have enjoyed the pleasures of love with adult (grown up, bold) women. 405) Oh my mother (Oh God), my limbs tremble, twist, become dried up and simmer in his presence. We (1) do not know how they continue to be supported (sustained). 406) Lucky women (alone) know to dance with sighs (heavy breathings), tremors and horripilation (on the sight and meeting of their beloved consorts). But in the case of women like myself (like ourselves), even one's own self is forgotten at the sight of the beloved consort. 407) Let alone the joy of actual physical contact, far more charming than even the ambrosial fluid. Please tell me, is not even the mere sight of the most beloved consort enough (to throw a woman into an ecstasy of joy)? (or, what happiness is there in the world which is not obtained by a woman, even if she has the mere sight of her dearest one ?). 408) Let alone the happiness that arises the moment he comes within the range of the eyes. Oh dear friend, even if the For Private And Personal Use Only

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-414] 42. THE SECTION ON THB PEMALE MESSENGER 327 name of the dear one is heard, there arises a state of supreme beatific joy. 409) The realisation of happiness which results even from the casual contact of the dearest one's hand-how can that be possible even when another person (other than the dearest one) is vehemently and closely embraced ? 410) What then shall I do, oh mother, about the accursed, perverse nature of these two eyes of mine ? They simply refuse to take notice of lacs of other men though beholding them, the only exception being the one dear consort. 411) What then shall I do, oh dear friend, about my dear one, who causes women to turn round and round him, due to the gravitation (weight) of his elegance. while his house is agog (full of hustle and bustle) with throngs of female messengers,just as the court of a king is restless with throngs of political messengers (deputed by other kings) ? 412) He looked at her in such a way and she too shot a glance towards him in such a way, that both of them had simultaneously the gratification of sexual union (amorous dalliance). 43. The Section on the Female Messenger 413) Oh female messenger, you alone are clever in your business), you alone know how to speak both harsh and tender things. Do you (therefore) proceed in such a way, that the scratched skin does not become white. 414) What is this after all ? (i. e. the ofences given to me by my dear one are, after all, trifling and I am prepared to connive at them, taking into consideration the serious condition of my body). Oh friend, such is the (serious) condition of my body, A woman is the final shelter (resort) of women. Do what you think to be desirable (or in my best interest). For Private And Personal Use Only

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org Acharya Shri Kailassagarsuri Gyanmandir 328 VAJJALAGGAM [ 415- 415)* (The Nayika addresses the Duti:) Oh Duti, whatever your purpose may be, say that to me, and say it in such a manner as to enable me to understand it (i.e. say it clearly). Today you are quite successful in making a correct statement. 416) (The Nayika says to the Duti): "The tilaka mark on your forehead has been erased, your bodice has been turned inside out and your entire body is covered with drops of perspiration".. But when the Nayika did not get any reply (satisfactory. explana.. tion from the Duti), she took her to be a real Duti and then she: smiled. 417) If he (my lover, does not come home, why do you, oh female messenger, hang down your face ? He alone will be dear to me, who does not transgress your words (i. e, he who transgresses your words will not be dear to me and I shall have nothing to do with him). (Also : He alone will be dear to me, who does. not bite your mouth (lip) (i. e. he who bites your lip in kissing, will never be dear to me. He is my enemy and I shall have nothing to do with him)). 418) Oh female messenger, whose body is drenched with perspiration because of amorous dalliance and whose garment and tresses are slightly dishevelled; by the nail-wounds on your breasts, buttocks and cheeks, your moral downfall (degradation) is clearly proclaimed (you are clearly proclaimed as one morally fallen). 419)* Oh Duti, such has been the fate of those who have come under our influence, that even the Dutis of Raksasas. would apparently feel sorry (Khijjamte?) in this context.. 420) Let alone a female messenger (coming from my consort and) speaking with the tossing (shooting) of charming glances.. Even an ugly (mis-shapen) bitch coming from my consort's village delights when seen. * The sense of the gatha is obscure. The commentary does not throw any light at all, * Sense obscure - Commentary does not help. For Private And Personal Use Only

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-428) 44. THE SECTION ON THE LOVE-SKCK WOMAN 329 421) That is a (dreary, desolate) forest and not a village wherein there are not two or three female messengers clever in speaking in a beautiful (or expansive,sprightly) manner and bringing with them news (information) about women of easy virtue. 44. The Section on the Love-sick Woman 422) The young damsel, on hearing your name, moves about in the bed-chamber, sprinkling as if, with the water of the moisture dripping from her broad (expansive) loins (Thot pudendum). 423) Oh lucky one, while she, yearning for union with you and wishing for good luck (in the form of securing you as her consort), has been offering hurdreds of prcmises ard assurances to the gods (on fulfilment of her desire), she has not attained even to the gods.* 424) Oh lucky one, she, while looking for you, her cheeks blooming with joy, was for long wandering about (absent-mindedly) demanding (or looking for things where they were really not: (i.e. expecting to find things where they could not be expected). 425) Disregarding other youths and, oh young man, trans-- gressing the limits of propriety, she now wanders about, 'straining her eyes towards the quarters for your sake (i, e. scanning the horizon with her eyes in the hope of seeing you.) 426) Oh fortunate one, that slender damsel's eyes with tears welling up during your separation (or because of your separation), ale dripping with tears, as if because they are filled with : smoke from the fire of grief residing in her heart. 427) Oh good fellow, after that youth had departed, her eyes sent out (by her) across the region of the hedge (in order to follow him), have been dripping with tears since then even upto this day, as if because they were riddled with (and bruised by) the thorns of the hedge. 428) Oh ruthless one, on remembering you, she wailed giv-- ing out sobs in such a manner that, alas, tears streamed from the eyes of even (otherwise) happy people (at her sight). * Sense of last quarter obscure. Commentary does not help. of the hedge RE For Private And Personal Use Only

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330 VAJJALAGGAM [ 429 429) Oh young man, when you departed, she unsteadily directed her eyes to the openings in the enclosing (surrounding) fence, one after another, and consequently she behaved just like a bird shut up in a cage. Acharya Shri Kailassagarsuri Gyanmandir 430) Oh youth, what possibly did she then, looking at you again and again, not say to you with her glance, dull (in its movements) because of the load of tears welling up inside the eyes? 431) Oh fortunate one, in your separation .her trembling heart went out in all directions, like scanty water which rushes up (and spreads in all directions), when pressed down by the foot of an elephant. 432) Oh lucky one, even to this day she bears (carries) the crumpled garland, though devoid of fragrance, which was given by you with your own hand, as if she were the tutelary deity of a deserted city (in ruins). 433) Oh handsome youth, that slender damsel has become so emaciated day by day in your absence (separation), that she wanders about holding aloft her arms, lor fear that the loosened bangles may slip down (and be lost). 434) The garland of lotus-stalks, daily placed on the region of the swelling bosom of that young damsel, heated (tormented) by separation from you, produces a crackling sound (as when a moist thing is thrown into fire). 435) Oh cruel one, because of you she has given up wine and cosmetics (4) and her whole and sole diet (ordinarily) is water alone (RI) and she eats food only once a month (IRI) and hence she is comparable to a Pulinda woman, who applies elephant-ichor to her body as cosmetic (f), whose only abode is the forest (1) and who eats the meat of wild animals (mAMsAhArA). 436) Oh young man, that damsel, in your absence (separation), rests her forehead on her hand and does not even for a moment leave her bed stead (1, and hence she may be said to have become a female ascetic of the Kapalika sect, who carries a For Private And Personal Use Only

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-442] 45. SECTION ON THE TRAVELLER skull (as a begging bowl) in her hand and does not even for a moment leave off her staff (called ). 437) She is so emaciated and weak, that she is unable even to open her closed eyes. Only with utmost difficulty will that young damsel be able to look at you, even when you visit her house. 331 438) I am no messenger (coming from her to persuade you). Nor are you dear (to her). Consequently what scope or occasion is there (for any intercession on my part)? She is dying and yours will be the disgrace. Hence I am saying this (uttering these words) as righteous advice. 439) The grown-up (adult) lady, saying "I did not hear it", in connection with the message sent by you with me (i. e. entrus - ted to me) and delivered by me again and again, causes (me to make) a hundred repetitions of it. 45. The Section on the Traveller 440) Even though the traveller is moving on the road at mid-day in summer, the cluster (mass) of moisture of the cooling light proceeding from the moon in the form of the face of his beloved wife enshrined in his heart, banishes his heat-torment (torment caused by the heat of the sun). 441) Oh traveller, do not drink the warm water heated by the fire of separation tormenting women separated from their consorts. For, in this lake, several women separated from their consorts (or, whose consorts had left them) have immeresed themselves (to get relief from the heat of love-fever). For Private And Personal Use Only 442) Oh fortunate one, which country have you caused to become dreary and desolate, and which region, being the destination of your journey, are you causing to be thronged with people? Oh traveller, you, the light of other travellers (or the light of the path along which you are proceeding), where again would you be seen (by me)?

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332 VAJJALAGGAM [ 443 443) Oh traveller, those by whom you are seen and those by whom you are not seen, both of them are robbed of a great gain (are great losers). The former lose their hearts to you, while the: lives of the latter are futile. 444) The traveller who has a piece of cloth (a scarf) fastened round his neck, futtering briskly because of a strong wind, appears as if he is half flying, being extremely in haste to meet his beloved. 445) In the case of the traveller, extremely eager to meet his beloved, and returning home after a long time, as he approach es the city, misgivings about the safety and well-being of his wise) (begin to oppress him in such a manner that they) are not contained in his heart. 46. The Section on the Blessed (Lucky) Ones 446) Blessed are they, who are (longingly) remembered by (their) young ladies, slow in their movements because of their heavy, round hips, their utterances somewhat choked in their mouths and their lips trembling (with emotion). 447) Lucky are they, who are remembered by (their) young ladies, whose bodies are weighed down (are bending) due to their firm swelling (proturberent) and large (expansive) bosoms and who are full of deep longing because of their genuine affection (for them). 448) (Thrice) blessed are they-our salutation to them they alone live (in this world, in a real sense) by the grace of Cupid, who are (longingly) remembered by (their) young ladies, the knots of whose garments (become loosened and) slip down (due to mounting emotion at the recollection of their beloved consorts). 449) (Thrice) blessed are they, who are (longingly) remembered incessantly by (their) young ladies moving about with a grace similar to that of elephants in rut (i. e. slow in their movements) and having faces lovely like the moon on a full-moon night. For Private And Personal Use Only

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- 456 ] 47. CHECKING OF THE HEART 333 47. The Section on Checking (Curbing) of the Heart 450) Let the heart fanguish away, let the eyes burst (with the tension of suppressed feelings), let even death occur today and let the fire of passion rage furiously; but, oh heart, do not forsake (give up or forget) your sense of wounded pride. 451) Oh my heart, you have lost all your fortitude and have discarded all thoughts of your greatness; you will be shattered to pieces (you will burst). You have fixed your affection on one, who, even if approached, will have no regard for you (will remain indifferent to you). 452) Oh my heart, why do you pine with the hope (desire) of the much-esteemed union with that person, who is so difficult to obtain ? How possibly can there be any happiness in pursuing a matter, which defies all means of realising it? 453) Oh my heart, you who are running (here and there) according to your own sweet will, seeking to obtain a person so difficult to secure, you will be easily preyed upon (by some one) (i. e. you will come to grief), just as a bird flying about in the sky (according to its own sweet will) is easily preyed upon(devour. ed) by some (stronger bird). 454)If you are being burnt, all right, be you burnt (oh heart); if you are seething (with torment), all right, seethe; if you are bursting, all right, do burst; so that never again, will you 'harbour thoughts of one who is attached to some one else! 48. The Section on the Virtuous House-wife 455) She eats what has been left over after other people in the house bave eaten; she retires to sleep after all the servants have fallen asleep and she wakes up before any one else (in the house). She is the presiding goddess of the house-hold and not merely a house-wife. 456) Even negligible odds and ends of food-grains are somehow made to go such a long way in the house by the virtuous house-wife, that even the relatives are not able to know the bottom (the infinite depth) (of her resourcefulness) as in the case of the ocean. For Private And Personal Use Only

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334 VAJJALAGGAM [ 457 457) The virtuous house-wife in the house of a poor, wretched person, when asked:(by her female friends) about the object of her longing in her pregnancy, tries to avoid embarassment to her husband and says that mere water is the object of her yearning. 458) When her dear consort's friend (or relative) had come as a guest, the noble-born young house-wife in the house of a poor, wretched person, began to sell away the auspicious (golden) bangles (on her wrist) and thereby caused the village (-people) to weep (i. e. moved them to tears). 459) Even on the death of her relative, alas, the virtuous house-wife of a poor,wretched person did not weep as bitterly as when the pet (favourite) crow flew away dejected, at not getting the wonted daily offering of food. 460) The house-wife ignorant of the death of her dear consort and every day properly (neatly) arranging her tresses and making the crow to fly away (scaring away the crow)(saying to the crow"Get away, my consort is soon returning"), causes the village (-people) to weep (i. e. moves the village-people to tears). 461) Though herself afflicted with hunger (the virtuous house-wise of a poor, wretched person) gives away to the poor and needy whatever food is left over after the young ones in the hou:e have had their meal. Oh, the pity of it, the virtuous house-wives of poor, wretched people suffer because of their de sire to keep up the good name (prestige) of their family (to preserve the family's good name). 462) In trying to save the prestige (face) of her poor, wretched husband, who prided himself on his noble birth, the virtuous house-wife spites her own relatives (from her father's and mother's families), coming to her house with pomp and show of opulence. 49. The Section on the Virtuous Woman 463) "Let that woman raise her finger aloft, who does not yearn for my husband. Let that youth, whoever he may be speak out, towards whom I have ever cast my glance !" For Private And Personal Use Only

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-470 ] 48, VIRTUOUS WOMAN 335 464) Though dwelling in a house standing on the fringe of a public square, though lovely in her looks, though young in age, though having her husband gone abroad (on a journey), though having a woman of bad character as her next-door neighbour and though (herself) plunged in poverty, still she has maintained her virtue (moral character) inviolate. 465) A certain pretty, young, naive woman, pure it her mind, whose brother-in-law harbours in his mind sinful thoughts about her and whose beloved consort is wild (or furious) in his temper, does not complain to her husband (about her brother.inlaw), for fear of discord (disintegration) in the family and languishes away. 436) She is a dutiful house-wife in domestic matters, she is unreserved and bold like a harlot in sexual (amorous) dalliance, she is a high-born, respectable lady in dealing 'with good people, she is a trusted friend in old age and is like a counseller and devoted servant in adversity. 467) Lo and behold-in the case of a high-born virtuous woman, when her dear consort decided to leave the house and go out on a journey, her youthful attractiveness, her loveliness, her amorous actions and graceful gestures-one and all-started to go away (in advance of her dear consort) (i.e. they deserted her completely. 438) The chastity (constancy) of women is due to the greatness (virtuousness) of the particular men (whom they love) and not due to family-tradition (the nobility of the family in which those men or women are born). Though the king Hala went to heaven (i.c. is dead), the river Goda does not forsake the city of Pratisthana. 469) Oh female messenger, what is the good of your propos. ing something to me, which is repugnant to my well-being both in this and the other world, which is unpleasant (hateful) to the ear, which is reprehensible and which is discreditable to both the families (my father's and my husband's families)? 470) If he is really a lover of virtue and an appreciator of virtue and hence extols my amiable qualities--well, if I (succumb For Private And Personal Use Only

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3336 VAJJALAGGAM [471 to his persuasions and) prove to be unchaste at the very out-set, "what admiration for my virtue will he continue to have, as before? 471) If, oh my charming (fair-bodied) friend, he is being described (praised) (by you every day in front of me as a noble man-(I have to say that) noble (magnanimous) men do not even so much as cast a glance at the wives of others. 50. The Section on Unchaste Women 472) There is an arbour in the neighbourhood and also a hidden temple crowded with many youths. Ob daughter (damsel), do not weep because your husband is an old man. You have been given in marriage (you have been married) into a nice village ! 573) Do not weep with face cast down because the paddyfields are whitening (with maturation of the grains) (and will be shortly harvested, so that you will have no secret place to carry on your illicit love with your paramour). Here are the hempgardens (enclosures) (that have grown up quite tall), looking like actors, whose faces are adorned (smeared) with yellow pigment. 474) To the east there are hemp-fields; to the west there are Asoka groves (or cane-groves); to the south there is a cluster of Vata (banian) trees. Oh daughter, such a village is not secured without special merit (or good luck)! 475) Behold this great wonder, namely the deed done (or subterfuge employed) by the wife of the person blind in one eye! (She was having amorous dalliance with her paramour, and just then her one-eyed husband returned home. Then she greeted her husband, fondled and caressed him.) Kissing slowly (ag) the (other) eye of her husband (or pretending to kiss passionately (a vy) the normal eye of her husband), she enabled her paramour to escape quickly unnoticed by her husband). 476) The village abounds in youthful fellows; the spring season is on (has set in); youthful age is in full swing (she is in the prime of youthful age); her husband is an old man; old (highly For Private And Personal Use Only

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-483] 50. THE SECTION ON UNCHASTE WOMEN 337 intoxicating) wine is at her disposal. If (in the midst of these excitants of passion) she does not turn an unchaste woman, should she die? 477) Oh daughter, by the grace of the Gods and the Brahmanas, there has never been in our family, uptill now, the stigma of having a single virtuous, chaste woman (the stigera of chastity)! 478) A woman is regarded as subhaga (lucky, blessed, popular) if she has had sixty lovers; she rises to the position of Rambha (one of the Apasaras or harlots in heaven), if she has had a hundred; on attainment of the one-thousand mark (i.e. if she has had a thousand lovers), Indra himself honours her by sharing his seat with her. 479) If, surely, we are destined, after death in this world, to obtain some fruit of the good deeds done in this life, then may I make merry (enjoy) in these (very) arbours with him (i.e. with my paramour), in the same way (as I did in this life.) (Utterance of an unchaste woman). 480) "Whatever a person does, even that he gets (in future) (i.e. he gets the fruit of that in future)", hearing this the unchaste woman went out, thinking to herself "I must therefore now make myself merry there in his company, to my heart's content"! 481) The unchaste woman said to the chaste woman secret. ly, drawing close to her ear "Oh miscreant (sinner), you will go to hell, if you die ignorant of the experience of the love (or flavour) of a paramour (also, ignorant of the experience of a paramour's semen virile)"! 482) Where there is no kubjaka tree (a short-statured tree, densely covered with foliage), no river, no forest, no deserted house--say how can one stay there in a villege, which is devoid of any place calculated to inspire confidence and a sense of security and solitude in the minds of illicit lovers (a trustworthy place)? 483) Oh Rahu, do not release (spare) this wicked, full moon but swallow it (completely and at once) (without hesitation). For, oh accursed one, swallowing this moon, which is full of nectar, you will attain to longevity. VL....22 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 338 VAJJALAGGAM [484 484) Let Rahu's head, though once severed by the discus of Visnu, be hacked to pieces again! (i.e. he undoubtedly deserves such a cruel punishment). For it (i.e. Rahu's head) first swallowed and then released (disgorged) the moon, who spoils the happiness of unchaste women! 485) That medicine will somehow emerge (originate) and will be found out by people wandering on the surface of the earth, by which the moon, together with the full-moon night, will perish (or be dissolved or destroyed.) 486) Why did not the Creator cause a single unchaste woman to be created in the heavenly world,so that by her the moon, within her easy reach, could be immersed in a vat of blue dye ? 487) Oh great sage (possessed of supernatural power), bring from the Sriparvata (supposed to be the abode of wonderful drugs), after correctly recollecting it, some wonderful drug (medicine), by the power of which darkness will spread all round and the light of the moon will be neutralised (will perish or disappear). 488) Oh unchaste woman, do not offer even in your dream even the leaf of a tree to God Siva, who burnt down Cupid to ashes, for he bears (carries) on his head our enemy, the moon. 489) Oh full moon, oh you who are hateful to unchaste women, do not be elated with pride (at your present greatness or prosperity). For you will be seen by us, some time or other, reduced to the condition of a broken bangle. 490) Oh my friend, make haste, having filled both your hands with lamp-black. Here is seen the moon, the spoiler of the happiness of unchaste women, fallen inside the well. (You should throw lamp-black on him and blacken him once and for all!) 491) Oh traveller, why do you take the trouble of coming to me (i.e. to my place)? Even if you snatch off the garment from my loins, before whom can I complain? The village is far away from here and I am alone! For Private And Personal Use Only

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496] 50. SECTION ON THE UNCHASTE WOMEN (492) The mother-in-law is deaf and blind; the village is crowded (agog) with several weddings; and my husband has gone abroad to a distant land. (Oh traveller), who will give (offer) you residence (in our house)? 339 493) This is a crowded place and not an unfrequented (solitary) one. My mother-in-law is short-tempered (irascible). She will not allow you residence (in the house). Therefore, oh traveller, you should go away. Do not ask for residence here in my house. (Hidden sense: Oh traveller, this is not a crowded place, but an unfrequented (solitary) one. My mother-in-law is not irascible (short-tempered). She will allow you residence in the house. Therefore, oh traveller, do not go away. Do ask for residence here in my house). 494) Oh traveller, how can you get a (comfortable) bed (a) in this rustic dwelling (poor people's house) of ours? If, however, seeing the rising clouds (brewing storm) (in the sky) (art), you want to stay (stop) here, then only you may stay. [Hidden sense: Oh traveller, how can you get comfortable dalliance (R) in this rustic dwelling of ours? If, however, seeing my conspicuous (challenging) breasts, you want to stay (halt) here, then only you may stay.] 495) Oh traveller, do you put up in the court-yard itself (of our house). Let your keen desire of sojourning here be fulfilled. In this our village, however, even the cold season is like summer (i.e. even if you stay outside, in the open, you will not suffer from the cold, because the climate of our village is so warm that even winter here is like summer). (Hidden meaning: If you stay in the court-yard at night, I shall visit you secretly and enfold you in my embrace, so that even the present cold season will be delightfully warm for you). For Private And Personal Use Only 496) Here sleeps my mother-in-law; here do I; and here all the servants of the household. Oh night-blind traveller, (mark these positions well just now, while it is day-time and) do not tumble into my bed (at night).

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Shri Mahavir Jain Aradhana Kendra 340 VAJJALAGGAM 51. The Section on the Astrologer 497) The astrologer, carrying a long stone-pencil (chalkstick) in his hand, wanders in the midst of the city. He knows the movements of Venus. If any one asks him to calculate he does calculate. [Hidden sense according to the commentator: Possessed of a long penis, he wanders about in the midst of the city. He knows the movement (emission) of the semen virile (and how to check it). If any woman asks him to practise coitus, he does so.] [497 498) Oh astrologer, do not delay; taking your stone-pencil (chalkstick) quickly calculate for me. Though Mars (aGgAraka) has moved away, the movement of Venus is as it was before. [Hidden meaning: Oh astrologer, do not delay; taking your penis (in your hand) practise coitus on me. Though the physical intercourse () is over, the movement (emission) of the semen virile is as it was before.] 499) The astrologer is in the house itself. With the help of the various karanas (astrological divisions of the day, eleven in number), he goes on calculating ruthlessly (undauntedly). But he does not know the mutations of Venus. Hence I have come to your house. [Hidden meaning: The husband is in the house itself. With the various modes of sexual intercourse he goes on practising coitus (on me) ruthlessly. But he does not know the movement (emission) of the semen virile and how to check it. Hence I have come to your house.] 500) Oh astrologer, though knowing full well the various astrological divisions of the day, why do you get confused (blunder or go wrong)? Do some such thing quickly, so that the planet Venus will become fixed. [Secret sense: Though know. ing the various modes of sexual enjoyment, why do you fail (blunder)? Do something quickly, so that the seminal fluid will become fixed (or stable)]. For Private And Personal Use Only 501) Oh fair damsel, when the orb of the sun (af) is reversed and the constellations are fixed in their places, not a drop of water falls (as rain), if (moreover) Venus is in the constellation Citra (Spica, fourteenth constellation from Asvini and consisting.

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-505] 51. THE SECTION ON THE ASTROLOGER of one star). [Hidden meaning: Oh fair damsel, when the (a-pudendum) is reversed and the nail-wounds ( = ) are placed correctly, not a drop of the seminal fluid () falls down (is spilt), if (moreover) the seminal fluid is intensely reflected on in the mind (cittasthita). 341 502) The board (slate) is extensive (spacious); the stonepencil (chalk) is large (big or long) and you too, oh astrologer, are very clever (at your business). And yet Venus has not come. Surely you are absent-minded. [Hidden meaning: The region of the buttocks is broad; the penis is large (big or long) and oh you ganaka (practiser of coitus), you too are clever (at your business). And yet the seminal fluid does not come. Surely you are absent-minded-] 503) Let that astrologer be burnt (to ashes), who though knowing the various karanas (astrological divisions of the day, eleven in number), and who though calculating a hundred times for me, has only a comet (dhuma = dhumaketu) emerging from his calculations. [Hidden meaning: Let that paramour be burnt (to ashes), who, though conversant with the various modes of sexual intercourse and who, though penetrating a hundred times for me has only heat (dhuma = dhumaketu = fire = heat) emerging while he is penetrating]. 504) (Oh astrologer), if you are calculating once again with the help of the various karanas (astrological divisions of the day), calculate then with particular care. The (astrological) conjunction bereft of the movement of Venus, is surely not auspicious. [Hidden meaning: If you are practising coitus once again with the various modes of sexual enjoyment, then do so with special care and caution. No conjunction (coitus) devoid of the emission of the seminal fluid is ever good (or nice)]. For Private And Personal Use Only 505) Having given up the calculation with the help of the various karanas (astrological divisions of the day), although the extremely clever astrologer is calculating with the help of his fingers alone, still he draws Venus, existing in the nadi. [Hidden meaning: Although the paramour, having given up sexual enjoy

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342 VAJJALAGGAM (506 ment with the varicus modes of intercourse, ferevates or with his firger, still the extremely clever paramour pulls up (draws out) the seminal Auid into his tube (nadi--penis)]. 506) If you do not get angry, even though I say something. (I would say)--if you are not a false (bogus) astrologer, then why does your wife ask others to calculate the day ? [Hidden sense : If you are not a false, incompetent paramour, why does your wife persuade others to practise coitus on her by day ?] .: 507) He does not know Mars (346179); he does not understand the mutations (of Mars) in the constellations Hasta and Citra. Oh mother (my God)! How can the false (incompetent} astrologer know the mutations of Venus ? Hidden sense : He does not know physical intercourse ( 3a); he does not understand. the various movements of the band (hasta-citra-sacAra-karihasta in Erotics). Oh mother (my God)! how can the incompetent (inept) paramour know the movement (emission, behaviour) of the seminal Huid and know how to check it ?] 52 The Section on the Scribe (Writer 508) You do not know liow to pulverise and mix the ink (powder); holding the pen (in your hand), oh fool, you are committing slips. Therefore, oh inept writer, get away from here! You will spoil the beautiful (nice) leaf (parchment paper). [Hidden sense: you do not know how to mix (or inject) the seminal fluid; while holding the peris in your hand), oh fool, you have spilt the seminal fluid. Therefore, oh inept scratcher (penetrator, piercer), get away from here! You will spoil the: beautiful (clean) bed-sheet. 509) The ink has dropped down; the pen has been brokenthe surface of the leaf (parchment or paper) has been spoiled. Fie, tie upon you, oh inept writer (scribe); and still you desire to. play the role of a writer! (Hidden meaning: The seminal fluid has been spilt, the penis has been broken (has lost its stiffness and. has become limp); the bed-sheet has been spoiled. Fie, fie upon: you, oh inept scratcher (penetrator, piercer); and yet su desire to play the role of a penetrator.] For Private And Personal Use Only

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-514) 53. SECTION ON THE PHYSICIAN 343 510) The ink-pot is (quite) big (large); there is ink in it, and the leaf (parchment, paper) (too) is quite spacious. (But) oh accursed writer, your pen has broken down while doing the work of (writing) for persons like me. (Hidden sense: The semencontainers (testes) are big; there is also seminal fluid in the ard the pudendum muliebre is quite large. But, oh accursed penetrator, your penis has been broken (has lost its stifts ard has become limp), while doing the work (of practising coitus) 101 persons like me.) 53. The Section on the Physician 511) Oh physician, this is no fever, nor is it any (other) disease that has arisen in me. My suffering uculd te allased (cured) by the ambrosial fluid called Viuunagoga (meciciral preparation made from the herb called fees) mixed with salt. [Hidden meaning: My suffering will be allayed only by the ambrosial fluid (seminal discharge) arising from union with the body of my handsome lover (salAvaNya viTAGgayoga)]. 512) Surely you are very clever (proficient) in treating fever. You (will see that my ailment is the result of my love (ATH = 671) and that this (my) body will be cured (927),oh physician, (only) by the vidamya herbs (also, only by frequent unions with the body of my paramour (fast = fa215). 513) As a cure against the malady due to poison (or mercury) in the case of this damsel, make use of (the herb called) Pukkaraya. Oh vile, shameless physician, there is (really) no use of gruel today. (Hidden meaning: As a cure against the malady caused by unfulalled love in the case of this damsel, make use of the mode of sexual intercourse called Pukkaraya. Oh vile, shameless physician, there is no use today of gruel.) 514) Oh physician, the lovely damsel who is emaciated, cannot bear massage. Why indulge in speculation (about the usefulness of massage in her case)? Let the lambative (electuary) of the matulimga citron be given to her with the tip of the finger. [Hidden meaning : This emaciated, lovely damsel cannot bear violent pressing in coitus. Oh paramour (gallant) For Private And Personal Use Only

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344 VAJJALAGGAM [515 why speculate? With the fore-most finger (middle finger) you should gently manipulate her pudendum.] 515) Oh physician, she is disgusted with your Pukkaraya herb and your deep-breathing treatment. Do not prevent the young damsel, let her eat (solid) food just as she likes. [Hidden meaning: She is disgusted with your Pukkaraya mode of sexual intercourse and with your long-drawn breaths. Do not stop the young damsel, let her enjoy someone else according to her heart's desire.) 516) The accursed son of the householder announced (proclaimed) an unprecedented (novel) physician-craft (therapy), since he employs the Pukkaraya herb even in the case of girls who have been already cured(?) (a). (Hidden meaning: Since he practises the Pukkaraya mode of sexual intercourse even in the case of (pattiyA ( ? ) 517) Oh physician, do you not know (see) that I am forsaken by (cured of) the fever at your mere approach? Look here, in my body there is the emergence of perspiration (as an indication of the termination of the fever, and also as an evidence of emotional excitement, a sattvika bhava). 518) Oh physician, on another occasion my fever was quelled (cured) by the medicine called Sayaraa. If you do not wish to give me that medicine, should I not have even buttermilk? [Hidden sense: On another occasion my fever was cured by sayaraa (satarata-a hundred coitions). If you do not wish to give me that, should I not have even eighty-six ?] 519) While the physician was looking at the young damsel, whose body was reddish (flushed) due to fever and who was talking in an indistinct and sweet manner, his Susruta, though properly heard (thoroughly mastered), was completely lost (forgotten by him) all of a sudden ! 520) Giving up the (usual) technique of (medically) treating young damsels, the physician strikes the young lady with mustard grains in accordance with the charms and techniques of psychic subjugation. For Private And Personal Use Only

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--525] 54. THE SECTION ON THE RELIGIOUS MENDICANT 345 521) I have no taste (liking, desire) for food; but my heart is filled with thirst (feat= fquiat). Oh physician I *..............*** (Hidden meaning: I have no fascination for any one else; my heart is filled with deep longing for my beloved (piyAsA = priyAzA). Oh physician, your intercourse (i.e. intercourse practised by you) (alone) charms (fascinates) my body which is moist with the desire for amorous dalliance full of (genuine) affection.] 54. The Section on the Religious Mendica it 522) The religious mendicant, who cannot secure Kura" vaka, Mandaraka, and Muggaraka flowers, how possibly can he get Dhatturaka flowers, though he may be carrying a lowerbasket (in his hand)? [Hidden meaning: He who cannot secure kurata, mandarata and mugdharata, how possibly can he get Dhurtarata (sexual embrace given by a bold, audacious lady), though he may be carrying the sexual apparatus hanging like a basket ?] 523) Oh religious mendicant, if you wish to cover the phallus (image of God Siva) with Dhatturaka flowers, then you should come to the back-yard of my house after sun-set. (Hidden meaning : If you wish to cover your penis with the vaginal sheath by having intercourse with a Dhurta, you should come to the back-yard of my house after sun-set]. 524) Oh religious mendicant, visiting the dense (densely wooded) back-yards of houses for the sake of the Dhatturaka flowers, you will miss (fail to get) even Surangaka and Kuravaka flowers. (Hidden meaning: Visiting the densely wooded backyards of houses for intercourse with a Dhurta, you will miss even kurata and suramgaka). 525) The religious mendicant wanders in the back-yards of other people's houses for the sake of Dhatturaka flowers; but he does not notice his own garden despoiled by others. (Hidden meaning: The religious man wanders in the back-yards of other people's houses for the sake of Dhurtarata; but he does not notice his own wife seduced and raped by others). # Sense of the second half of the Gatha is obscure. For Private And Personal Use Only

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346 VAJJALAGGAM (526 526) Carrying the flower-basket (in his hand) and preoccupied (in his mind with thoughts of Dhatturaka flowers), the religious mendicant wanders in the back-yards of other people's houses; his mind passionately attached to Dhatturaka flowers, he does not leave off even one (Dhatturaka flower). [Secret meaning: Carrying the sexual apparatus hanging down like a basket, his mind preoccupied (with thoughts of Dhurtarata) and passionately attached to Dhurturata, he wanders in the back-yards of other people's houses. He does not let go even a single chance of Dhurtarata.] 527. Look, how the religious mendicant, disregarding (discarding) the easily accessible Dhatturaka flowers growing in the back-yards of houses, wanders in the forest for the sake of Kuravaka flowers. (Hidden sense. Disregardii g the easily obtainable Dhurtaratas-sexual dalliance with Dhurtas--in the back-yards of houses, he wanders about in the forest for the sake of kuratas). 528) Oh religious mendicant, if you wish to visit a temple (deharaya = devahara), in order to worship God with many Karicanara flowers (Kanciraa Karuvira fowers (Kanaviraa) and Dhatturaka flowers (Dhuttiraa), then come to my house. (Hidden sense: If you wish to practise sexual intercourse (deharaya), in the form of kanciratas, kanyaratas and dhurtaratas, then come to my house.] 529) The religious mendicant (gana =Dharmika), not being able to secure Dhatturaka flowers, wanders about carrying the flower-basket, conniving at Mandaraka flowers, Kuruvuka flowers and Bhrpgaraka ( = Bhrmgaraja) flowers. [Secret meaning : Holding with his hand the sexual apparatus i.e. handling it again and again, he, not being able to secure dhurtarata, wanders about conniving at (discarding) mandarata, kurata and bhamgarata.] 530) Oh religious merdicant, Dhalturaka flowers with blooming tips (foremost parts, apexes), possessed of gaudy colour and well.krown (famous) for their honey (fural juice) are not cbtained in the absence of religious merit (accumulated in a previous life). [Hidden sense : Dhurtaratussexual dalliances For Private And Personal Use Only

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-533) 55. SECTION ON THE MACHINIST 347 with Dhurtas--wherein the faces (of both the parties) are bloom - ing with excitement (flush of passion), which are marked by gaudy, glowing colour of the faces and are well-known (famous) for honey (secretions of the sexual organs) are not obtained in the absence of religious merit (accumulated in a previous lite). 531) Oh religious mendicant, what pleasure (mental satisfaction) is obtained by one single Dhatturaka flower, placed upon the phallus (image of God Siva)--that pleasure (mental satisfation) is not obtained even by a crore of Mandaraka flowers (placed on the phallus). (Hidden sense What pleasure is obtained hy one single dhurtarata (sexual embrace given by an adult, audacious lady clinging on to the penis-- that happiness is not obtained even by a crore of mandaratas (sexual embraces given by women who are slow or inert in their orgasm.)] 532) Oh religious mendicant, gather these Karavira Aowers which are rosy-coloured by nature (7197 = EH19TFI) and which are possessed of copious fragrance (parimalula = parimalavat) spreading all round due to the exudation of the cool honey (floral juice). [Secret meaning: Oh religious mendicant, have (enjoy) these Kanyiratas (sexual dalliances with tender girls,virgins), which are full of attachment due to genuine feeling (sAbhAvaranta = sadbhAvarakta) and which are marked by copious (intense) fragrance spreading all round due to the exudation of the cool honey (organic secretions.)] 55. The Section on the Machinist (Operator of the sugar-cane press) 533) Oh machinist (operator of the sugar.cane press), you: seek sugar, but you are not plying the machine (the sugar-cane press) according to my desire. Oh simple, foolish one (TAT), do you not know that sugar cannot come into existence without the juice (of the cane)? [Secret sense : Oh you plier of the sexual machine (or apparatus), you seek pleasure, but you are not plying the sexual machine (apparatus) according to my desire. Oh simple, foolish one, do you not know that pleasure cannot result without moisture (liquefaction of the vaginal passage)?] For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 348 VAJJALAGGAM [534 534) The legs (wooden supports or props) of the machine (sugar-cane press) are stout and prominent; the stalk* (tube) is soft (tender); the sugar-cane is full of juice; the stick (stafi*) too is of the ideal proportions. Oh machinist, what is there wanting (deficient) in your case? [Hidden sense: The legs of the sexual machine (referring perhaps to the testes) are large and prominent; the tube* (penis?) is soft (tender); the sugar-cane (penis) is full of juice (seminal fluid); the staff* too is of ideal proportions. Oh machinist, what is there that is deficient in you?] 535) If the machine (sugar-cane press) is of this description, namely, producing a creaking sound, possessed of an attractive form (finish), large, capable of yielding excellent juice and able to withstand rough handling-the machinist gets pleasure (happiness) out of that. [Secret meaning: The person operating the sexual machine derives pleasure out of it, if it is of the following descrition: producing a peculiar sound (due to friction) (during intercourse); possessed of an attractive form; large, possessed of excellent (copious) semical fluid and able to withstand rough handling.] 536) The sugar-cane machinist began to operate the sugarcane machine, his mind full of joy due to his affection (for operating the machine), in such a manner, that with one single stroke at the very outset, the juice-collecting vessel was filled (to overflowing). [Hidden sense: The sex-machinist, full of emotional excitement due to his affection (for operating the sex-machine), began to ply the sex-machine in such a way, that at the very outset, by a single stroke (assault), the vaginal vessel was filled to overflowing (with the seminal fluid)]. 537) The machine is the same as before, the juice-collecting vessel is the same as before, the sugar-cane is the same as before, full of abundant leaves and shady. Oh machinist, it is your fault (guna = dosa) if in spite of all that, only scanty juice has been produced. [Hidden sense: The sexual apparatus (machine) is the same as before; the vaginal receptacle (passage) is the same *The senses of the words (stalk, tube) and E (stick or staff) are obscure. For Private And Personal Use Only

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-542] 56. THE SECTION ON THE PESTLE 349. as before; the sugar-cane (penis), full of abundant leaves and shady (referring to the hair on the genital organs), is the same as. before. Ob sex-machinist, it is your fault, if in spite of all that: only a meagre discharge has taken place.] 56. The Section on the Pestle 538) It is only in the houses of lucky women, that a pestle is always at their disposal, (ready for service), granatal, Gorleiterea, long and of excellent (ideal) dimensions. [Hidden meaning: It is only in the houses of lucky women, that a pestle-like male organ is always at their disposal, ready for use whenever desired by them, organies and heart, long and of ideal proportions.) 539) It is only in the houses of fortunate women, that large and bulky pestles, furnished with beautiful metallic hoops, are at their service, being commensurate with the mortars. [Secret meaning: It is only fortunate women who have at their beck and call, the organs of their husbands, large (long) and bulky, Taityti, and of a size appropriate to their vaginal passages.) 540) Pestles though bulky at the tip and though firmly secure ed with a central metallic strip, are broken by some women in old mortars. [Hidden sense : Male organs, though bulky at the tip and though firmly secured with a central ringlike prominence are broken (.e. are made limp and flaccid, are deprived of their stiffness) by some women in their old mortars (vaginal passages.)] 541) Oh my friends, a hundred times have I wandered through the entire village, but, my friends, I have (nowhere)seen at all a pestle commensurate with the mortar in the house. [Hidden sense : Nowhere have I come across a male organ commensurate with my vaginal passage.] 542) Even others have a pleasing (fascinating) (feta) pestle, which has a beautiful decoration at the tip, which is slightly big (at the tip) and which is lovely with a central metallic strip.Hence we go in (for it or go in search of it). (Secret meaning: Even For Private And Personal Use Only

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$350 VAJJALAGGAM [543 others have a pleasing (), organ, which has a beautiful appearance at the tip, which is slightly big (at the tip) and which is lovely with a central ringlike prominence. Hence we go in for it (or go in search of it)]. Acharya Shri Kailassagarsuri Gyanmandir 57. The Section on the Appeasement (Pacification) of the Young Damsel 543) Oh daughter (dear girl), he, on whom your love is fixed, has (only) meagre affection for you. (Hence there is no possibility of success in your love affair). Oh you with large eyes, clapping is not done with one single hand (i.e. by using one single hand, both the hands being necessary for clapping). 544) Oh lovely one with a darkish complexion, let the lion go anywhere he is never yoked to a plough. The same is true of a great (or good) man. Wipe your eyes and stop weeping. 545) Then (i.e. formerly), though warded off (warned) by me you used to drink (devour) (i.e.look intently at) your husband with tearful eyes (i.e. with eyes moist with affection). But now undergoing the state of separation from him, you will languish away. 546) Dear girl, do not weep in front of clever (shrewd) men. Your eyes will be distressed (thereby), but their minds will not be pained (or touched or moved), any more than a mountainrock (is worn away) by a stream of water. 547) My dear girl, clever (shrewd) men are very hard to please. They do not give a gift, they make a show of abundant love, (but) they do not fall in love. They capture the minds (of others), but do not give (surrender) their own to others. 548) They do not become attached to anybody. If they become attached, they do never become detached, oh you with large eyes. Shrewd (clever) men fall in love without seeing the faults of others and hence they are like the rays of the sun, which become red (in the morning at sunrise and in the evening at sunset), not having seen the night (:) (i.e. after the departure and before the advent of the night). For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra -555] 58. INSTRUCTION BY A PROCURESS 351 549) They cause others to fall in love (with them), but do not themselves fall in love with others. They capture (ravish) the heart of others. Clever (shrewd) men are like snakes : having bitten they turn away. 550) They cause others to fall in love (with them), but do not themselves fall in love with others. They give sorrow (cause distress) to others, but they themselves are never distressed. Shrewd (clever) persons are very hard to please in this world, as they are impervious to culture (azrutavinaya ) (2) 551) My dear girl, all (i) clever (shrewd) persons are, in this world, like a crystal gem, attached to those who are attached to them, wicked to those who behave nastily with them, and good towards those who are good to them. (A crystal-gem also becomes red, black or white according as it is placed on a red, black or white object). 58. The Section on the Instruction given by a Procuress (to a Novice Girl) 552) Learn (cultivate), oh dear girl, again (and again), (the art of) side-long glances, glances lit up with gentle smiles, glances smooth(lovely, fascinating)with coquetry, glances which guarantee incomparable good luck (in love-affairs). 553) Oh my dear girl, do not wander from house to house in search of (or seeking to obtain) various kinds of magic herbs (for holding your lover spell-bound in his love for you). Following scrupulously the whims of one's dearest consort-that is the best means of subjugation. 554) My dear girl, do not trouble yourself with the ostentatious display of ornaments and decorations. Altogether different are those ornaments by which one's dear person is inspired with love (for, or attracted towards, a woman). For Private And Personal Use Only 555) Even though your consort may be attached to another (woman), you should show to him all the greater respect (or attention). Oh lady possessed of large eyes even sorrows bend low

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352 VAIJALAGGAM [556 (yield lose the ir sting, become blunted) when saced with virtues practised (with patient endurance). 555) People who know the truth (i. e. who have regard for the essential truth and are not carried away by superficial appearances) are not won over without real, genuine (sincere) feeling. Who can possibly deceive an old cat with.gruel (offered to it in place of milk) ? 557) He without whom one cannot do carry on) leven for a moment)-he is conciliated (or he has to be conciliated) -even though he may have given offence. Even when a city is burnt down (consumed) by fire, to whom, say, is fire not dear (welcome) (for domestic use;? 558) Oh (procuress), by your favour I know how to speak hundreds of coaxing words. But I do not know one ching, namely, the moistening (liquefaction) of the vaginal passage in regard to a person devoid of affection. 559) Clever (shrewd) men are kind (soft), only so long as their bodies (minds) are full of love (affection). But when they have once achieved their purpose, they become devoid of affection and turn wicked like mustard seeds, which, when separated. from oil, turn into dry (oil-less) cakes. 59. The Section on the Harlot 560) She is crooked in her behaviour (thoughts and actions), just as a female snake is crooked in her movenients. She is devoid of (true) affection, just as the lamp in a pauper's house is devoid of oil. She is greedy for money (44), just as a good poet is eager for securing sense (374) (for his utterances). On seeing such a harlor, I pay my homage to her. 561) A harlot, who is rich and gaudy in her colour (because of the use of powders and paints and of bright clothes and glittering ornaments), who is full of affection (show of affection). at the beginning, who, though devoid of real love, clings to the neck (of her patron) but at last changes in her attitude (and For Private And Personal Use Only

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353 -565] robbing him of all his wealth drives him away), is like a bread (cake) of gram (-flour), which is possessed of bright, yellow colour, which is very tasteful in the mouth, which, being devoid of oil, sticks to the palate (throat) while being swallowed and which later on causes gas-trouble (indigestion etc). 59. THE SECTION ON THE HARLOT 562) Full of greed () and extremely crooked, she bears (endures) furious beatings (poundings) and also the impact of the arrow (shaft) (male-organ), and is therefore like a kunthi (a pair of pincers), which is made of steel (1), is very crooked (curved), endures powerful hammer-strokes and also the contact with the arrow. A harlot yields to (or is won over by) blows of fists alone. 563) Harlots who visit (patronise) their consorts (for the time being) one after another, set them on fire (enkindle the fire of passion in them) and then extinguish them (i. e. ruin them completely) and then approach others, are like a fire raging in a grassland, which also encircles the trees one after another, sets them on fire and then extinguishes them (i. e. destroys them), and then approaches others. 564) A harlot, who wears a bright and clean (spotless) necklace, who is full of intense (endless) greed and is marked by a thrilled body (while welcoming her patrons) is not won over except with treasure, just as a sword, which has a bright, clean (spotless) edge, which abounds in steel (i. e. is fashioned out of steel), and which looks as if it is covered with horripilation (because of its flashing rays of reflected light), is not tamed (brought under control) except with a sheath. 565) She is intent on amassing money, she is possessed of a beautiful pudendum (g), she is full of greed, she is a fit object of admiration for gallants (dandies) and is an abode of gold and wealth, like a strong box, which holds hoarded treasures, which is fit to be carefully concealed (1), which is made of steel, is visited by snakes (supposed to guard it), and is an abode of wealth in the form of gold (or abode of gold and other kinds of wealth). VL...23 For Private And Personal Use Only

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354 VAJJALAGGAM (566 566) A harlot cares not for a handsome (good-looking) person, nor for one who is born in a noble family, nor for one who is endowed with elegance. A harlot is like a female monkey, rushing where she sees a fruit (gain). 567) The heart (mind) of a harlot, which becomes fondly attached to different men, one after another, which has breasts in its vicinity, which is devoid of virtue, which is stiff (full of vanity) and crooked by nature, is like the rain-bow, which is possessed of different shades of colours (imperceptibly blended into oneanother), which has clouds in its vicinity, which is devoid of any string (is stringless), which is stiff (rigid, motionless) and curved by nature. 568) They insincerely lavish their favours on their patrons and make them happy (or they give the pleasure of their company to their patrons, yield to their amorous advances, but only dishonestly, insincerely), through greed for money they talk sweet things. My salutation to the harlots, for whom even iheir scul is not dear. 569) Disgrace to the family, bad name (disrepute) (for one's own self), loss of money, association with people of bad character--(these are the evils arising from one's visiting the residence of a harlot). It is not at all proper for a wise man even to visit (casually) the residence of a harlot. 570) Pass your time (that is, manage to do) with a pippal leaf, for it is easy to get and costs little. The leaf (of a tree) in the temple-garden is fragile and is very costly. 571) Even Cupid himself, if he is devoid of riches, is not liked by harlots, who abound in hundreds of wiles and are devoid of sincerity and affection. 572) For the sake of money they kiss mouths deformed and emitting bad odour. Who can be (really) dear to them, to whom (even) their own self is hateful? 573) Of excellent (physical) proportions, speaking sweer, pleasing things (Enni = Tint), capable of displaying several personalities, (while in the company of different patrons; (E91) and very For Private And Personal Use Only

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-578] 59. THE SECTION ON THE HARLOT tender (obliging) in the cold season, a harlot is like a garment, which too is of ideal proportions and made of excellent yarn ( = susUtrA), which displays several shades of different hues (bahurUpA ) and is very soft to the touch in the cold season. How can such a harlot and such a garment be obtained without religious merit (acquired in a previous life)? 355 574) Crookedness of mind, craftiness in speech, deceptiveness untruthfulness-all these are regarded as serious faults in the case of other (ordinary) persons, but in the case of harlots, they are ornaments (that are highly esteemed). 575) A harlot, who is full of emotion (passion) (I), who yields the highest happiness due to friction (R), who is rich in the perfume (fragrance) of scents (F) and who is enjoyed by several gallants (ftata), is like a sandal creeper (tender sandal tree), which is full of juice (TET), which yields its choicest fragrance when rubbed(on a stone) (a), which is rich in fragrance (a) and which is encircled by numerous snakes. Say, to whom is not such a harlot and such a sandal-creeper dear? 576) Do not think (believe) that my heart of a harlot, full of confidential whisperings (i. e. prompting me to speak soft, sweet, pleasing things) is good (trustworthy). You will come to know, by your (eventual) fall, that it is like a rock covered with moss (i. e. slippery). 577) A harlot, while she preys upon one man, whom she has completely subjugated and who is almost like a dead person, while she holds another man enthralled by means of her side-long glances and while she turns her searching eyes on a third man, is like a female jackal in a cemetery, who also, while preying on one corpse, holds another (corpse) guarded by her side-long glances (routed or channelled through the corners of the eyes) and turns her searching, avid eyes on a third corpse. For Private And Personal Use Only 578) Harlots having first ascertained the entire property (wealth) of a man, constantly think of how to relieve him of it, their minds wholly and solely concentrated on this single design and their hands constantly engaged in grabbing

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356 VAJJALAGGAM [ 579.m. (whatever is within their reach). They are therefore like ascetics, who too having mastered (read and comprehended) all (possible) works (dealing with spirituality), constantly think of how to achieve salvation, their minds wholly and solely fixed on this single objective and their hands engaged in carryirg the reggingbowl (5341 = 1271, skull used as a begging-bowl). 60. The Section on the Miser 579) They by themselves do not give money to any body; they prevent others from giving. Shall we then say that riches residing with (in the possession of) misers are as it were sleeping. undisturbed ? 580) Misers bury their riches under the surface of the earth (as if) thinking "after all (after death) we have to go to the Patala (subterranean) region (i. e. we are doomed to hell)- let: therefore our wealth go ahead of us. 581) In the case of an elephant, (only) pearls are discovered in his temporal region (kumbha, as soon as he is lacerated (torn) by the claws of a lion. But in the case of misers, hoarded treasures (whole storehouses of riches) come to light at their death (or after their death). 582) A miser always touches (caresses) his wealth with his hand and looks at it with his eyes. But he is not able to enjoy that wealth, any more than a person is able to enjoy a female drawn as a picture on a wall. 583) Even though questioned by their own servants (or relatives) they do not at all revealthat wealth : certainly very bold (audacious) are those men, who deny the existence of wealth, which actually exists. 584) Alarmed (panic-stricken!, they hold their wealth tightly (for fear that it may be robbed by somebody); they do not give it to anybody (for fear that it would be diminished); they worship all the invisible spirits (invoking their favour for the preservation of their wealth). (But they do not know that) wealth is diminished (or decays) as a result of the decay of one's religious merit and not as a result of charity or enjoyment. For Private And Personal Use Only

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-589] 61. SECTION ON THE DIGGER OF A WELL 357 585) He (i.e. a miser) never says "I am giving away my diverse jewels (treasures) to the homeless (destitute)." But even without giving a man is deserted by wealth. 61. The Section on the Digger of a Well 586) He bears down the spade with great force. If it goes too deep, he moves it (sideways), as if perplexed. He rubs (scratches) both the sides (of the orifice made by the initial stroke) and then the digger brings out the water that he longed for. [Hidden 'sense : He bears down (thrusts) the organ with great force. If it goes too deep, he moves it (sideways), as if perplexed. He rubs both the sides of the vaginal passage and then the digger brings out water (moisture) that he longed for (i. e. causes the vaginal passage to become moist.) 587) How can a digger bring out water with his hand, skilled though it may be in digging, if he does not have a spade with him? (Hidden sense: How can a man bring about liquefaction in a woman, with his hand, howsoever clever in penetration of the vaginal passage with its fingers, if he is devoid of the male organ?) 588) The digger, who has effected contact with the waterbearing layer (stratum) in the ground], does not leave the well though filled with the (gushing) water (but wishes to dig it still further), the well in which numerous spurts of water are springing up in its interior, due to the merciless strokes of the spade. [Hidden sense: The paramour, who has secured the pleasure of intimate contact, does not withdraw his organ from the vaginal passage, though the latter is filled with the moisture (secretion) of the woman's liquefaction and his seminal discharge, the vaginal passage, which has copious spurts of moisture springing up in its interior, due to the merciless strokes of the male organ]. 589) No wonder that the ground begins to ooze with water, because of the powerful pounding with the strokes of the spade. He is a real digger (stallion), at whose mere sight the mare begins to drip with moisture. [Hidden meaning: No wonder that a For Private And Personal Use Only

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358 VAJJALAGGAM (589 woman begins to ooze (i. e. begins to water or becomes moist) (in her vaginal passage) because of powerful pounding with the strokes of the male organ. He is a real digger (assaulter) at whose mere sight, a woman begins to ooze.) 62. The Section on Krsna 590) "Oh Radha, is it all right with you ?" "Oh Kamsa, are you happy >' "Where is Kamsa ?" "Where is Radha (either)?" When the young damsel had said thus, Hari (Krspa) smiled with embarrassment. Pay your homage to him ! 591) Pay homage to him (i. e. to that Krsna), in whose cowstall (cow-station, the cowberdesses tormented by the fire of love (passion) and beseeching of Kesna a neck-embrace openly, shower compliments on the demon Rista (Arista). 592) Victorious is Krsna possessed of youthful age (and vigour'; victorious too is Radha endowed with turbulent (into. xicated) youth. The Yamuna swells with her countless wavesa Gone are those days they will never return ! 513) Though commanding the homage of all the three worlds, Hari (Kssna) prostrates himself at the feet of a mere humble, ordinary) cowherdess. It is absolutely) true that those who are completely blinded by love do not perceive the faults (shortcomings) (in the objects of their love). 594) Krsna is possessed of a dark complexion; the night is moonless; the Yamuna abounds in densely growing reeds (which intensify the natural dark colour of her waters). Oh dear girl, if you will become a bee then you will be able to find out Krsna. by the pleasing fragrance of his lotus-like face. 595) Oh Krsna, Visakha (a certain cowherdess of that name), does not discard even now (even this day) her old, wornour bodice, which has grown in its importance (in her eyes) due to the mark left on it by the rubbing of your elbow, moist with the blood shed on the occasion of the slaughter of the demon Kesin. For Private And Personal Use Only

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-602] 62. THE SECTION ON KRSNA 596) Radha, engrossed in (carried away by) the impetuosity of passion, embraced the white Krsna, whose body had been whitened by the (bright) moon-light streaming from her cheeks and falling on (spreading over) him. 359 597) A certain fair-eyed (bright-eyed) cowherdess, while selling the white, delicious buttermilk in the heart of the city of Mathura, said in a sweet, charming manner "black, black", "(Krsna, Krsna")! 598) Oh Krsna, Visakha (a certain cowherdess) (fanfear) is certainly a very virulent female snake and nothing less than that, because even though you have always with you Garuda (son of Vinata) (as your vehicle), she has caused you to reel and to be giddy. 599) Oh Kesava, you are really an old man (915), also, the Primeval Being), as people are wont to call you, for you always go about with visahia (a stick or staff; also, Visakha-a certain cowherdess of that name), clinging to your hand. 600) "Oh Kesava, why are you emaciated? Oh fool, why did you not gather together corn (food-grains)?" (Also, by pun: Why did you not gather together blessed, beautiful women }) "How can there be mental satisfaction for one who feeds himself on harmful stuff (on something which is harmful like poison)? (Also, by pun: How can there be mental satisfaction for one who enjoys himself in the company of Visakhika ?) 601) Oh Krsna, let the gathering() disintegrate, let the collective dance (of the cowherds and cowherdesses)() be broken up. But I shall not let go this hand of yours, which has been secured by me as a result of hundreds of conditional promises to various Gods. (So says a certain Gopi to Krsna). For Private And Personal Use Only 602) Oh fair one, Krsna is a God, and stones are fashioned into images of Gods. Stones are never softened by tears. Why do you weep then? (that is how a certain Gopi is addressed by her friend).

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360 VAJJALAGGAM [603 603) Even though (installed) on the kingdom (throne) of Mathura as its king, Hari (Ktsna) does not give up (dismiss from his mind) that (abiding) love for the cowherdesses, Good men do not give up (break off) affections (attachments) born and grown out of love. 604) What people say is truth and nothing but the truth : "Nanda Gopala (i. e. the cowherd-chief Nanda) does not comprehend the truth". Oh Kesava, you are a cowherd (291*ft) feeding on the milk of the mother's breast-no doubt about it. 605) Do you recollect oh Krsna, how, during the ablution sports in the river Kalindi (Yamuna), you (once) put on (by mistake) my saree? (You used to behave so casually and freely with cowherdesses like me). But now with your installation on the kingdom of Mathura, it is doubtful if you can even call me by my name ! (Oh, what a change !) 63. The Section on Rudra (God Siva) 606) Offer your salutation to Hara (God Siva), who, when the mass of his matted hair was dishevelled (fallen from its place, thrown into disorder), being struck with the foot of Parvati enraged in the course of a love-quarrel, had his hands tremulously active in stopping the moon (the lunar crescent) from slipping down (tumbling down). 607) Victorious is the third eye of Rudra (Siva), which, when his two eyes were closed by Parvati with her leaf-like tender hands, as he had, in amorous jocularity, removed her garment, was kissed by Parvati (and thus prevented from looking at her naked form)! 608) Offer your profuse (repeated) homage to that Hara (God Siva), who at the time of performing his evening prayers was (now and then) looking with half-opened eyes (at Parvati) (i. e, stealing glances at her) and who thereby broke the seal of silence put on (her mouth) by the angry Parvati! 609) Offer your salutation to Hara (God Siva), who, when Gauri was frightened by the very loud laughter in which he indulged, and when her disc-like face was beaten back (i.e. sur For Private And Personal Use Only

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-616) 64. THE SECTION OF RIDDLES 361 passed) by the moon, joined his body with that of Gauri in order to dissipate her anger.* 610) Salute that Hara (God Siva), possessed of a charming face, the bee hovering over the beautiful lotus-pond in the form of Gauri's face.* 64. The Section of Riddles 611) Laksmi, practising inverted coitus (on Visnu) and overpowered by emotional excitement, on seeing Brahmadeva poised on the lotus growing out of Visnu's navel, closes the right eye of Hari (Visnu)-but say, why? 612) Oh my lord (dear), since you screen your face with your hand, since you are talking, looking (at me) with winkless eyes, since your face is suffused with a smile, and since your eyes (glances) are not restlul (placid, steady), (therefore, says the commentator, you have a guilty conscience). 613) If that damsel was complimented by her (female) friends, saying, "your face is like the full moon", why does that lady with a charming face, wipe (rub) her cheek with her hand ? 614) The young lady (married woman a) censures (curses) the husband because of the eyes (?), the best of Brahmins (the worthy Brahmin) because of her breasts and the elderly people because of her hips--we do not know for what reason. 615) If the husband said to her "I shull myself arrange (put) the tilaka mark on your fore-head"-well, why then did the lady, with a charming face, smile and stand with her face turned away? (Why did she turn away her face ?) 616) "My dear consort, who requested (me) that the blow with the foot (i. e. the kick), which I was going to give on his beart (chest) due to anger, should be given on his head, is just what I suspected him to be (i. e. he is carrying another beloved enshrined in his heart)"-at this thought the proud lady began to weep with big tears. The sense is obscure. For Private And Personal Use Only

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362 VAJJALAGGAM [617 617) On seeing the youth (sitting) in the midst of friends, why did the grown-up (adult) lady close the blooming lotus (full-blown lotus) and turn it into a bud with her hand ? 618) The hunter, having killed a mighty elephant with one single arrow, washes the arrow (in water) and drinks the water (with which he washed it-say, why does he do so ? 619) The fawn-eyed lady possessed of fully developed breasts, does not, while sharing a common bed with her consort, embrace him, who had applied saffron-paste to his body-say, why? 620) Oh you who are bearing on your thighs the red marks (prints) of her lac-painted feet, you who are carrying portions of the collyrium (from her eyes) on your feet, and you who are carrying on your back a series of the prints of the tilaka mark on her fore-head-say, in what poses (or modes) did you have intercourse with her ? 621) When the husband was about to go on a journey, on the eve of their first love-meeting (honey-moon), in the spring season, and when both of them were in the prime of their youthful age, she closely looked at (inspected) his head - can you say why? 622) If the brother-in-law said to a woman with a charming face "Take the sa ord in your hand and go to the king's palace (as a proxy to represent my brother and to report on duty in his place), why does she smile and cast a glance at her bed? 623) If the mother-in-law said to her daughter-in-law possessed of a charming face, "Dear girl, put up a lamp in the chamber of your dear consort", why does she smile and look (in a puzzled manner) at her heart? 624) When her friends said to her "Your husband is like an empty temple" (i. e. like a temple devoid of the idol or image of the deity, that is, devoid of the male organ), the lady with a chaiming face feels more elated picud) than ever (about her good luck)--say, why? For Private And Personal Use Only

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-631] 65. THE SECTION ON THE HARE 363 65. The Section on the Hare 625) Dear girl, your consort, wandering about in the openings of the city-streets, will not be able to get away (escape) from the hands of beautiful women, like a handsome (lovely) (and simple-minded, unsuspecting) hare that has (by chance) entered an army-camp. 626) Very great mental agony is caused even by an offence (wrong), though tiny like the husk of a sesamum grain (i. e. even by a trivial offence). Oh you lucky one (you who are wooed by ladies), the poor hare is killed even if its skin is slightly bruised. 627) Here is the rain-bow, here the thunder of clouds and here the shrieks of the pea-cocks. How is it that the traveller, like a good-looking (simple-minded) hare, does not notice this in the rainy season? 628) Whatever the desire of the one who is dear to the mind (heart), we ask about it in our mind. Oh hare, you are swift. How else could you live? 629) You are mentioning with your mouth your accursed (intended) departure (from here, whether in a light vein or seriously (I do not know). But, oh lucky one (or dear one), the poor hare is killed even if its skin is slightly bruised. 66. The Section on the Vernal Season 630) Mounted on the horse in the form of the forest, accompanied by the sounds of musical instruments in the form of the humming of swarms of bees and cheered (greeted) with pleasant shouts of victory by cuckoos, his majesty the Vernal Season has come along, 631) Let the spray of the mango-blossom alone, though of a dull, dusky colour, bear the name "blossom spray" (i. e. the mango-blossom-spray alone deserves to be called by the name manjari-blossom-spray). Because that alone makes the 'swarms of bees averse to all other flowers (and draws them irresistibly towards itself). For Private And Personal Use Only

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364 VAJJALAGGAM [632 632) The mango tree rises up into prominence (with its sprouts and blossoms), the Kunda blooms, the Asoka expands. The lotus (too), delighted by the end (termination) of the cold season, has opened up all at once. 633) The swarm of bees delighted by the honey in the fully expanded lotuses, which are like spacious apartments, is producing a humming sound, looking as if it were a girdle made of darkcoloured precious stones (like emaralds or sapphires) worn by the Goddess presiding over the spring season. 634) The fire of passion is kindled in the hearts of people by the lines of bees delighted by the fragrance (of flowers), as if by moist (wet).......* 635) The parrot holding the mango-blossom (in its beak), moves about as if he were a doorkeeper (herald) (preclaiming) "Oh winter-king, get away (retreat), the earth has been conquered by the Vernal Season." 636) What does the mango-tree do very quickly, producing copious sound with the swarms of bees? The Goddess of the spring season is as it were apprehensive of the destruction of the travellers. 637) My son (my dear boy), people are afraid of (looking at) the yellowish red Palasa Aowers, resting (growing) on the branches and flourishing in the spring season, just as they would be afraid of demons (92731) residing in Lamka, preying on sat, entrails and desh (of their victims) (ada ATERA EGIFTI" = 281-37177-HTA labdhapralarANAm ) and drinking the blood of their victims (AvI yalohiyANa = ApotalohitAnAm ). 638) Even separation, alone and by itself, terrible and extremely difficult to bear, kills women left behind by husbands (going out on journeys); much more so then, if the month of Phalguna abounding in bees (TRAFATG) and accompanied (followed) by the month of Caitra (AA14 = 7) also comes along. (Hidden meaning: Even Bhima, alone and by himself, without a chariot (viraha = viratha kills mighty elephants (gajapati)( in the battle); much more so then, if Phalguna (Arjuna), armed with arrows * The sense of RAHUHT is obscure. For Private And Personal Use Only

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-645 ] 67. SECTION ON THE SUMMER SEASON 365 (metaforata) and accompanied by Madhava (Krsna) (Farya) comes. along). 639) As the mango tree (HIBIT) will go on growing in the court-yard (of my house), there will be great service rendered by it(Fiat = 914 = 311417 = 341). (That was my idea or intention in planting the mango tree in the court-yard). But the spring season having arrived, the mango-tree is doing me great harm by drying up my fat, entrails and flesh. 640)* 641) "Do not be enamoured of the Sobhanjanaka (tree or flower), which is productive of well-being ( 024 = J457F) as soon as it is seen. You will be broken"-thus was the daring lady ridiculed by all the people. 67. The Section on the Summer Season 642) The sun is glowing furiously (burning, scorching). because of its northward journey (avara % apara = uttarAyaNa) [or because of the summer season (31273 = 314 = sten)] and the dust scorches, being warmed up (heated) by both the sun and the summer, 643) Oh you, whose husband has gone away on a journey: (leaving you all alone at home), take cheer. What you are seeing before you are the peaks of the Vindhya mountain, darkened by the black colour due to the forest fires (raging on them during summer), and not the (dark) new clouds of the rainy season. 644) The wild fire having completely burnt down the forest along with the wild animals and having then mounted a dried-up (withered) tree, scans (the whole of) the forest, as if to find out what still remains to be burnt down. 645) In the case of all trees, the branches grow out (emerge) from their roots (or from their main trunks). But blessed are those trees, which, by means of their branches, form their roots (or trunks) (i. e. whose branches, by sending down aerial roots give rise to new roots (or trunks). * The sense of the gatha is obscure. For Private And Personal Use Only

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.365 VAJJALAGGAM (646 68. The Section on the Rainy Season 646) The advance (progress) of the summer has been halted; the clouds commanding the respect (of all) are rumbling (thundering); the peacocks too have proclaimed "Mav his majesty the Rainy Season be victorious for long (or for ever)." 647) The cloud having harsh (sharp), tawny eyes, having a dark body and having the tremulous lightning for its tongue, appeared to the wife of the traveller (gone away on a journey), as if it were a meteor-goblin whose eyes are harsh (sharp) and tawny, whose body is dark in colour and whose tongue is unsteady like a lightning flash. 648) The clouds are thundering, the paths are broken (i. e. their surface has become uneven or rough with ridges and trenches due to the pouring rains), the rivers are (in spate and) spreading far and wide, and yet, ob you of virtuous (righteous, straightforward, upright) nature, you are looking forward to (waiting for) the recurn of your dear consort! 649) On seeing the wives of travellers, wrapt in thoughts about their consorts (or wasting, languishing away because of their absent consorts), the clouds begin to shed tears (of sympathy), under the guise of the discharge of streams of water (from them). 650) The peacock raising its neck aloft in the rainy season loudly said as it were : "Who, who are those that have gone abroad on journeys, leaving their wives (to pine for them) at home?" 651) The female cuckoo chirps : "Oh traveller, go quickly, go quickly back to your house, before your wife breathes her last (so long as your wife does not breathe her last),under (or due to) the loud thunder of dark (water. laden) clouds". 652) The clouds whose advance in the sky is not noticed (because they move slowly), which are terrible (awe-inspiring) (to lovers in separation) with the water stored in them, which are hanging down low on the earth, and which are difficult to cross(i.e. to live through or to endure) look frightful like snakes, in whose For Private And Personal Use Only

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-658] 69. SECTION ON THE AUTUMN case movement with feet is unknown (as they have no feet and so creeo or crawl on their bellies), who are dangerous because of their venom, who are in contact with the surface of the earth (ie. move in contact with the earth or crawl on the earth) and who are dangerous to cross. 367 69. The Section on the Autuma 653) The mud dries up, the streams of water do not flow, the peacocks do not dance and the rivers become emaciated, when his majesty the Rainy Season disappears (withdraws or retreats) from the scene. 654) Behold this line of (green) parrots (with red bills) emerging from the hollow of the tree. It looks as if the tree suffering from fever in the autumn is vomiting bile accompanied by blood. 70. The Section on the Winter 655) In the winter, it cannot be known what is dear (or welcome) or repugnant to the people. The fire, like the company of good (righteous) people evermore delights (people). 71. The Section on the Cold Season 656) Let the days in the cold season be burnt (i. e. cursed). People experience what is dear (or welcome) and what not dear (i. e. what is repugnant). 657)* For Private And Personal Use Only 658) The cock (as it were) proclaims to (warns) thieves, gallants, farmers and travellers (respectively, as follows:) "Do you run away, enjoy yourselves, till your fields and traverse your paths (leading homeward); (for) the night is getting smaller and smaller (drawing to its close.)" The sense of the Gatha is obscure,

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368 VAJJALAGGAM [659 72 The Section on Old Age 659) Prosperity (xealth, riches), beauty and cleverness. (culture) prevail (are effective) in this world, only so long as grayness of hair, so hateful to young women, does not arise. 660) Not when people turn their glances (towards a person's gray hair), not (even). when they talk (slanderingly) (about a person's gray hair) (does an old man feel so sorry), as when the (despising) glances of young women fall (or descend) on his head. 661) They sported (played) to their heart's content in the midst of the village, white (gray) with dust. The days of child. hood were made (ty them) to be like the days of old age. 662) (An old man), his body bent in the middle and trembling, apprehensive (nervous), walking slowly and cautiously, placing his feet squarely on the way and ashamed of his gray hair, does not consider (care for) what was given by him in the past. 663)* 664) "Give up attachment to objects of sense (objects of sensual enjoyment); avoid sinful (unrighteous) deeds; give access in your mind to virtue"-thus does the grayness of hair standing: (appearing) in the vicinity of the ears advise (man, on the eve of old age). 665) Life is transitory like a drop of water; youthfulness arises in a person along with old age; days are not similar to days (i. e. all days are not equally and uniformly hoppy). Why do (then). people act in a cruel manner? 606) The (maximum) length of human life is a hundred years. Half of that is taken up by nights, and one half of the remaining half is taken up (carried away) by old age and childhood (each.) 667) Who is always blessed with happiness in this world ? Whose riches and whose loves are steady (stable, unchanging: lascing)? Who, to be sure, is not attacked by grayness of hair ? Say, who is not foiled (balked) by fate? The senae of the Gatha is obscure. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra -674] www.kobatirth.org 73. SECTION ON WOMEN Acharya Shri Kailassagarsuri Gyanmandir 369 73. The Section on Women 668) People know the behaviour of the planets (in the sky); they know the behaviour of the Gods; they know the movements of the stars; they know the behaviour of things mobile and immobile (i. e. living and not living); they know the behaviour of all-but they do not know the behaviour of women! 669) Full of wiles and treacheries, woman fascinates (ravishes) the heart (of man) by her deceptive appearance. Even today (to this day), many have not been able to probe the real nature of women. 670) The track of fishes can be discovered (located or comprehended) in water and that of birds in the sky. But only one thing cannot be discovered (comprehended), namely, the inscrutable heart of a woman. 74. The Section on Deeds done in previous life 671) In this very world we find (come across) both heaven and hell: where is the necessity of (leaving this world and going to) the other world? We find heaven in the case of those who roll in wealth and hell in the case of those who are stricken with poverty. 672) Even one's own children (sons and daughters) are separated (or are lost); even relations become estranged; even accumulated wealth is frittered away. But there is only one thing that is not wasted (or lost), namely, the (good or bad) deeds done by a person in a previous life. 673) Fate (Destiny) does not take away that which has been done nor does it destroy (undo) what has been done (already). Fate which is extremely clever does not allow even a grain (of corn) to grow. For Private And Personal Use Only 674) Whatever has been ordained (written down) by Destiny, that alone falls to the lot of every person. Knowing this, wise people do not become nervous (do not lose heart) even under calamity. VL.....24

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370 VAJJALAGGAM [675 675) One's own deeds (performed in a previous life) take (drag) a person forcibly, as if catching hold of his neck, to where he obtains happiness or where he meets his death or falls in bondage. 676) It is the consequence (fruition) of one's own good or bad deeds done previously, that manifests itself (everywhere); why yield to fear or anxiety or to excessive sorrow (distress) ? 677) Who is able to give anything or to take away anything? Oh son (oh my dear boy), whatever result (consequence) has been ordained (by fate) (in the case of a person), that alone falls to his lot, according to the deeds done by him in a previous life. 75. The Section on the Proper Place 678) An elephant, wandering on the peak of the Vindhya mountain, does not attain to that greatness (dignity, prestige and importance), which he enjoys when standing in the court-yard of of a king's palace. Virtues spread out and make themselves felt only when they are in the proper surroundings. 679) That importance to which sandal-paste attains (or which it comes to possess), when appearing on the cheeks of a grown-up (adult) lady, it does not possess that importance while it is on the peaks of the Malaya mountain. Virtues spread out and make themselves felt only when they are in the proper sur. roundings. 680) Collyrium, even when appearing on the top of a lamp, does not possess that importance which it gets when put in the eyes of a lovely young woman. Virtues spread out and make themselves felt only when they are in the proper place (setting). 681) Oh dear friend, whoever feels (shows) any respect (or regard) for hair, teeth, nails, the head-man of a village, young married women, and amongst young married women forthe breasts when they have fallen down from their proper place ? 682) A wise man does not forsake his post (of duty) (or position) even when confronted by (or, does not yield his place For Private And Personal Use Only

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-689) 76. SECTION ON VIRTUES 371 even to) a host of village-headmen or a throng of wicked people. He gives battle even while standing firm in his position, and acquires fame in every place. 683) People from the kingdom, first captured and then released, contribute to she glory and greatness (prestige) of kings. The arrow remains where it is. But the mere twang of the bowstring is able to kill, down to the root (i.e. completely.) 684) Virtuous, in this world of mortals, is the combination of the ocean and the submarine fire, who are intent upon extinguishing and drying up each other and in whose case the burning of the fire in the heart of the ocean is unkown to either. 76. The Section on Virtues 685) If a man has no virtues (good, amiable, noble qualities), what avails his noble (exalted) family ? For a virtuous man, noble family has no use (or advantage). In the case of persons devoid of good qualities, even a spotless family constitutes a great stigma (disgrace). 686) Foolish are those people, who, devoid of good (amiable) qualities, pride themselves on their noble (exalted) family. Even though a bow may be made out of bamboo, if it is devoid of the string there is no twang produced by it. 687) Birth (in exalted family) does not lead to greatness; but cultivation of numerous virtues by a man leads him to greatness. It is a pearl that possesses real greatness and not the pair of shells in which it is produced. 688) The mother-of-pearl is extremly rough, but in it is born a gem (pearl) which is priceless. What avails birth in noble family? Faults (draw-backs, short-comings) are wiped out by virtues. 689) People say what they know (to be true), namely that there is a very great contrast (disparity) between riches and virtues. Riches are obtained by means of virtues, but virtues are not obtained by means of riches. For Private And Personal Use Only

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1690 372 VAJJALAGGAM 690) High position is obtained by dint of virtues; hence virtues must necessarily be obtained (cultivated) (by a person) For even a necklace, if it is devoid of guna [(i) virtue (ii) string), does not at all attain to the high status of dangling andi rolling on a young lady's bosom. 691) What can a virtuous man do in the case of one who is devoid of virtues, even though the virtuous man may be standing by his side ? Even though a lamp may be held in his hand by a person blind from birth (i.e. by an absolutely blind person), it.serves no purpose at all (it is useless for him). 692) Those men have no reason to feel sorry even when they leave this world and go to the other world, in whose case their descendants live by the enthusiasm created in them (or by the inspiration given to them) by (the memory of) their virtues. 77. The Section on Censure (condemnation) of Virtues 693) What can be done in the case of a master, as in the case of a pearl, though possessed of many (other) good qualities, if the master is impervious to the appeal of virtues (in his servants) and the pearl is devoid of perforation (antren)? Where the needle does not enter, there virtues (strings or threads--17: remain outside. 694) The pearl-necklace, cast away (by the lady) at the time of amorous dalliance with the dear consort, thought to itself thus: "Even those possessed of virtues (woven on strings or threads) are kept outside when it is not the proper time for them". 695) Far better it is to be devoid of virtues in the case of those, who have the pleasure of having secured a new master. (For) people possessed of virtues, if they do not get a reward commensurate with their virtues (sterling worth), are distressed (disappointed). 696) Oh you, who are devoid of virtues, give us your lack of virtues in exchange for our virtues. What is to be done ? (How can that be helped?). In this present kali age, masters are not won over by virtues. For Private And Personal Use Only

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-704] 78. THE SECTION ON THE PRAISE OF VIRTUES 373 1697) The earth is present everywhere (i. e. it is wide and extensive), and virtues too are (in themselves intrinsically) estimable (valuable). Why is it then that those endowed with virtues suffer disregard (disrespect) at the hands of the rich? 78. The Section on the Praise of Virtues 698) What is the good of the birth of that person, a destroyer of the youthful charm of his mother, whose virtues are not mentioned (with approval) by the good in the assemblies and by heroes in the battle? 699) What is the use of the birth of that person, incapable of even filling a lofty place (with) distinction, by whom with his reputation, as by a river (with its flood of water), the entire space of the world is not filled up (or pervaded)? 700) Fie upon him! What is the good of his being born (in this world), whose fame does not spread out in the country, in the village, in the city, in the royal path (highway or thoroughfare) and in the triangular and quadrangular junctions of streets (i. e. in public squares)? 701) Oh large-eyed one, what is the good of his being born or what is the loss resulting from his passing away, for whose sake (on whose account) there does not arise sorrow (uneasiness) in each and every house? 79. The Section on the Censure of Men 702) In the world people go up and down like the sprouts and the roots of trees (respectively)*. 703) People get a low or high position by their own actions. The builders of temples and the makers (diggers) of wells go about their job with their faces turned up and down (respectively). 704) Though two persons may have been born in one and the same family, in one and the same house and from one and the same maternal womb, still one of them becomes the master of a hundred men (or of hundreds of men), while the other is not able to exert his influence even on one man. * The sense of the second half of the Gatha is obscure, For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 374 VAJJALAGGAM [ 705 705) Those men are useless (are no good), who do not keep (put) themselves on the path praised by the good. Similarly, of no use are they, who, though in a position to do good to others, do not oblige (help) others. 80. The Section on the Day-blooming Lotuses 706) The day-lotuses put down the thorns (abounding in the lotus-ponds). They show prominently their seed-cups. They always face the sun and are possessed of filaments. Hidden sense: they (the good) suppress or put down the wicked. They display (and do not hide) their treasures. They always gladly face their friends and are possessed of amiable, good qualities]. My friend, say,how can the Goddess of wealth refuse to reside among such lotuses (and to favour such persons)? 707) The day-lotuses have mutually overlapping (touching) leaves surrounding them. They put down the big mass (complex) of their roots. They are delighted at the sight of the sun. [They (i. e. the good) have worthy servants attached to one another. They put down the big crowd of dull people. They are delighted at the sight of their friends]. How can the Goddess of wealth refuse to reside among such lotuses (and to favour such persons)? 708) Oh Goddess of wealth, thrice blessed are you, who reside in the lotuses, which prominently display the seed-cups. and are rich in filaments, which lie on the earth and which have excellent leaves surrounding them. [Hidden sense: Oh Goddess of wealth, thrice blessed are you, who favour people that display their treasures (and do not hide them), who are possessed of amiable, good qualities, who are born in noble families, and have worthy persons surrounding them.] 709) Oh day-blooming lotus, although you have transferred your harshness (i. e. thorns) to the water (or to the roots), and although you conceal (inside your stalk) the filaments (also, good amiable qualities), still the Goddess of wealth resides in you because of the rosy petals. 710) Oh lotus, if your filaments (also virtues) were to be useful in covering up the holes (also, defects or drawbacks) of For Private And Personal Use Only

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-716) 81. SECTION ON CENSURB OF LOTUSES 375 others, like the filaments of cotton, then in this entire world, what comparisons could be made in your case? (i, e. you would be incomparable or matchless). 81. The Section on the Censure of Lotuses 711) Oh lotus, since you, blooming at the humming of the bees, have been seized by the royal flamingos, therefore, in the fullness of time, no good fruit will be yours (no happiness will come to you). (Hidden sense : Since you, blooming at the falsehoods uttered by others, have been patronized by swan-like (pleasure. seeking) kings, therefore in the fullness of time, no good fruit will be yours (no happiness will come to you)). 712) You do not know yourself, nor others. Surely you are possessed of filaments (fibres) (also virtues) and are attended (occupled by the Goddess of wealth." 713) if (you say that) those who are favoured by wealth (fortune), do not become supercilious (stiff and arrogant), then see how these lotuses do not deign to look at the stalks, by which they were supported and raised aloft. 714) Oh you lotus, if you whose face is turned upwards by reason of your being the abode of Laksmi (Goddess of wealth), are averse even to the stalk which is possessed of fibres (also good qualities) and which is always attached (to you), then (tell us) to whom are you amicably inclined (disposed)? 715) Oh lotus, your seed-cup has been nourished at the cost of dried up leaves. Let alone the state of being the abode of Laksmi, you will even lose your name as a lotus. 716) The sun is the friend of the (day.) lotus; it is encircled on all sides by leaves and it is the abode of Laksmi. But if it is devoid of water, no body can support it even for a mo. ment (Hidden sense : A man may have a brave (valiant) friend, he may be surrounded on all sides by worthy persons as his rew tinue, and he may be the abode of wealth. But if he is devoid of status (i. e. if he falls down from his lofty position), no body can support him). * The sense of the second half of the Gatha is obscure, For Private And Personal Use Only

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376 VAJJALAGGAM [717 717) 82. The Section on the Swan and the Manasa Lake 718) Oh swan, let the (Manasa) lake be deserted by you. When fate is adverse, how can you have an abode (in the Manasa lake) ? (Leave the lake) before the rascal crane now plants his feet on your head (literally : So long as the rascal crane does not plant his feet on your head). 719) Those swans are indeed lucky (happy), who went away (from the Manasa lake), the very first at the advent of the clouds (i. e. of the rainy season), for they were spared the sight of the flock of wicked cranes, seated on a lofty (elevated) seat. 720) It is indeed not proper for the royal swans to dwell in a lake, where the surrounding regions of the sandy beach are marked with the lines of the foot-prints of other (lesser, inferior) birds. 721) After having seen the lotus-grove (lotus-bed) adorned with flocks of various birds, the royal swans, full of self-respect, deserted the Manasa lake, 83. The Section on the Cakravaka Bird 722) That sorrow, (affliction), which overtakes the Cakravaka bird when the sun is half-set, may that sorrow befall your enemies; or rather, may it not befall even your enemies. 723) The Cakravaka bird on seeing the sun touching the ground (or horizon) (at the time of setting), did not cast aside the lotus-stalk (which it was eating), (but retained or held) it in the mouth), as if it were a barrier (for preventing life from leaving the body), placed in the mouth) through fear (that life may otherwise escape from the body), by the Cakravaka bird afraid of its (impending) separation (from its female consort). 724) The bed of red lotuses appeared to the Cakravaka bird in its separation from its beloved consort, as if it were a mass of glowing embers (fire). The lotus-plant appeared as if it were a funeral pyre. Its own self appeared as if it were a corpse; and the lotus-pond (lake) appeared as if it were a cremation-ground. The sense of the Gatha is obscure. For Private And Personal Use Only

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---731) 84. SECTION ON THE SANDAL TREE 377 725) (In its separation from its consort) the Cakravaka bird was comforted by the prospect of being able to look at its own image reflected in the water of the lotus-pond (and thinking it to be its own consort). But even that image was robbed (des. troyed) by the ripples of water. Mark the (wicked) cleverness of Providence (Destiny). 726) The Cakravaka birds live in the hope of eventually meeting each other (at the end of the night) and pass the night easily (@h). But the days are not apprehensive of separation. How then are they able to pass them ? 727) It is a lie uttered by people when they say that love as prompted by the desire for wealth (riches). How can there be any greed for riches in the case of Carkavaka birds, who subsist on mere moss (and nothing else) ? 84. The Section on the Sandal Tree 728) Though the sandal-wood is dried up and though it is rubbed (on a stone), still it spreads out such a fragrance, that even the lush (juicy) wrerth of flowers (wreath of fresh flowers) is put to shame in respect of fragrance (i. e. because of its inferior fragrance). 729) You did not give up your original nature, even though the axe was borne down on you for hacking and even when you were rubbed (subjected to rubbing or friction) (on a stone). Therefore, oh sandal tree, the world bows down to you with humbled head. 730) Amongst all the best of trees, you have had your birth in a noble family; hence it is that you are always attached to (fond of) the double-tongued (split-tongued) (serpents) and to wicked people (who too are double-tongued i. e. speak in two divergent ways). 731) There is only one draw-back (defect) created by fate in the case of the sandal tree, which is otherwise excellentiaire = aTerl), namely, that the wicked(venomous) snakes do not leave its side (vicinity) even for a moment. For Private And Personal Use Only

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378 VAJJALAGGAM [732 732) Amongst all great trees, the sandal-tree, though innocent, is cut down, because it is vitiated by the presence of snakes, just as a good person comes into trouble because of his association with a bad (wicked) person. Acharya Shri Kailassagarsuri Gyanmandir 85. The Section on the Vata (Banian) Tree 733) Oh noble (great) tree, why were you born on a high way? Or, if you were born (on a high way), why did you bear fruit? Now, if you have put forth fruit, then you must endure mockery (ill treatment) by the birds (feasting on your fruit). 734) Oh Vata tree, if you had not been there (i. e. but for you), what would be the miserable condition of travellers (wayfarers), in the desert (arid) region, abounding in rough Sami trees and crowded with dry Karira and sharp Khadira trees? 735) Even if the height of the Vata trees may be the result (consequence) of the peculiar quality of the soil, still the abundance of fruit would be determined by the (quality of the) seed. 86. The Section on the Tala (Palm) Tree 736) Oh palm tree, what avails your tallness (loftiness) which half (i. e. almost) blocks the expanse of the sky, since you are not resorted to by way-farers scorched (i. e. tormented) by hunger and the fierce heat (of the sun) ? 737) Oh palm tree, you are devoid of shade, you do not afford shelter to anybody, you put forth your fruit far beyond the reach of men: your faults are immense and so is your height! 738) If he palm-tree does not yield fruit even to those by whom it was reared with watering-service a hundred times (i. e. countless times), how can it then yield fruit to others (who have not watered it)? For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra -745] 87. THE SECTION ON THE PALASA TREE 87. The Section on the Palasa Tree 739) Oh Palasa tree, your leaves were abandoned by birds even as you were putting forth your buds, for you at once darkened your face in the spring season. [Hidden sense: a person, growing day by day in his prosperity, is abandoned by supplicants. if they find that his face becomes glocmy (darkened) with anger, on his being entreated for charity or alms]. 379 740) "Let alone the emergence of fruits; even on the day that it blossomed, it put on a darkened face"-thinking thus, the Palasa tree was at once forsaken by its leaves. 741) Oh Kimsuka (Palasa) tree, why was it that you were grinned at by the young maiden, on seeing your branches? Or rather, it is not your fault; who forsooth, is not deceived by the Palasas (demons)? 742) Although a miser may be raised to a lofty position. because of his excessive wealth, the supplicants remain (as) destitute (as before). Say, even though the Palasa tree puts forth fruit, whose desires are fulfilled thereby (or who ever feels any desire for them)? 743) Oh Palasa tree, it is true that you have blossomed and borne fruits in solitary (unfrequented) regions; but if fruits were pleasant to eat, even in a slight measure, who could adjudge (assess) your real worth? your 88. The Section on the Submarine Fire (Vadavanala) 744) Oh submarine fire, you should reside (in the heart of the ocean), intent on drying up its moisture, so long as the ocean is not aware of it. But when the ocean clearly comes to know about it, then neither you, nor the surface of the world will fare well. For Private And Personal Use Only 745) What emulation can (even) the best of Gods have with the submarine fire (literally: with one like the submarine fire)? For the submarine fire feeds on the ocean (i.e. consumes the water of the ocean as its fuel)-the ocean which checks (tames) the advance of fire (and extinguishes it).

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-380 VAJJALAGGAM 1746 89. The Section on the Ocean 746) Even though the gem might have been thrown out by the ocean, who has no appreciation of its virtues (or worth), still the emerald-piece is esteemed highly wherever it goes. 747) The Kaustubha gem, though thrown out by the ocean, Teached (attained to) the broad (expansive) chest of Murani (i.e. rose to the exalted position of being used as an ornament on the chest of Visnu). We, however, wonder who was put by the ocean in its place (i e. how the void, created by the loss of the Kaustubha gem, was filled up by the ocean). 748) Do not look only at the faults of a person, but praise even the rare virtues that he possesses. The ocean, though abounding in worthless cowries (shells), is still called the repertory of gems" in this world! 749) A gem, though it may be forced (driven) into a mountain-stream, being pushed by the ocean's) mighty waves advancing on the shore, still it once again gravitates into its (natural) course and returns into the ocean. 750) Even in the absence of Laksmi (the Goddess of wealth), the serenity of the ocean remains as it was before. But tell me, to whose abode has that Laksmi not wandered, in the absence of the ocean (i.e. when separated from the ocean or set free from the ocean)? 751) The ocean has been seized by the submarine fire, it was churned (agitated) by all the Gods and the demons, and it was even deserted by Laksmi. But behold its serenity (gravity)! 752) Oh milk-ocean, you always bear fire and water, nectar and poison, Visnu (Krsna) and the demons (who are his enemies) together. Your surpassing greatness is always on the increase. 753) The ocean, though thickly packed with gems, is never elated with pride. But the glance (eye) of the elephant is deliri. ous with arrogance, although it is doubtful if its head possesses any pearl at all. For Private And Personal Use Only

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-761 ) 89. SECTION ON THE OCEAN 381 754) Though the ocean dispenses its gems incessantly, its stock of gems does never run out. Wealth disappears because of the exhaustion of one's religious merit and never because of gifts and enjoyment. 755) The ocean does not lose its greatness (or, does not become depleted), even though gems are extracted from it (by people). And yet it must be admitted that very rare in the ocean are the gems which are comparable to the moon! 756) The moon, though cast off by the ocean, rose to the status of being an ornament on the head of God Siva. But we wonder who was put in its place by the ocean (i.e. how the ocean could fill the void created by the loss of the moon). 757) Although the moon has been separated (torn away) from the ocean, some-how or other, because of fate, still its light causes great joy (to the ocean) even from a distance. 758) Having given your gems to the Gods, oh ocean, you surrendered yourself to the hungry submarine fire (to satisfy its hunger), and thereby you have left your mark (of greatness and magnanimity) permanently in this world. 759) Countless are the conches (shells), spotless white, born of the ocean. But none of them has attained to that celebrity (eminence, renown), which the Pancajanya conch (belonging to Visnu) possesses. 760) Oh ocean, you have been really whitened (glorified or raised to distinction) by that conch born of you-that conch for which even Krsna (Visnu) stretched out his hand, putting himself into the position of a supplicant. 90. The Section on the Censure of the Ocean 761) Oh you lord of the rivers, you have nectar and gems at your complete disposal and yet you do not make the world immune from death and poverty. Are you not ashamed of your turbulent (restless, flashing) waves ? For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 382 VAJJALAGGAM [ 762 762) Oh ocean, bearing as you do the name of Ratnakara (repository of gems), why were you not dried up long ago, since the sailors sailing on your bosom and desirous of earning wealth, did not reach the other shore* ? 763) Oh ocean, proud of your waves and roaring aloud, why were you not dried up long ago (or completely), since travellers, oppressed with thirst because of the heat of the summer, retreat (recede) from you with their faces turned away? 764) Oh ocean, how is it that you did not die for shame and did not become dejected (distressed) (faaa=faq) [or unconsci ous (fat)] with anxiety? For though you are there, the sea-faring people have to make (provide for) a special store of (drinkable) water. 765) Oh ocean, you were formerly fastened (by Rama, with the setu), you were formerly drunk (quaffed off) (by Agastya) and you were also crossed (by the monkeys-followers of Rama). Why are you then roaring aloud at a false (non-existent) achievement (i.e. why are you roaring aloud in the absence of any positive achievement and in spite of these indignities)? Are you not ashamed? What shall we say? 766) Oh traveller, if you are eager for clear (pure, drinkable) water, do not go ahead, for this is an ocean. Very different are those regions of lakes, wherein the thirst for water disappears, being completely satisfied. 91. The Section on Gold 767) Oh my friend, how is it not proper to put (or throw) gold into fire, when-fie upon it-it is only stones (touch-stones) that assess the qualities (virtues) possessed by it? 768) Not even by being burnt in fire, nor by being rubbed on a stone (touchstone), nor even by being cut into pieces, does gold suffer so much distress (pain), as when it is balanced against the Gunja berries. The sense of the second half of the Gatha is obscure. Only a conjectural rendering has been attempted above. For Private And Personal Use Only

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-775) 91. THE SECTION ON GOLD 383 769) How can one not feel sorry (deeply distressed) in this world, how will not old age (and a sense of frustration) come upon a person prematurely, when he sees that the lettered (also literate) weighing balance measures out sugar, while the unlettered (also, illiterate) (small) balance measures out gold ? 770) Oh balance, unlettered (also, illiterate), made of steel (also, greedy), having two ends or extremities (also, double-faced, hypocritical), what shall we say to you? Are you not abashed when weighing gold against a Gunja berry? 771) Behold, the balance weighs gold and also the counterpiece (counter-weight) of stone, Or rather, how can there be any discrimination between good qualities and bad qualities, on the part of those who are unlettered (also, illiterate) ? 92. The Section on the Sun 1.2) You have wandered, you are wandering and you will wander every day in the vicinity of the summit of Mount Meru, oh sun. But if you obtain even a grain of gold, then, oh sun, you would really be (regarded as) valiant. 773) Oh sun, if you could show yourself at night, as does the moon, though devoid of lustre show himself by day, then you would really be (regarded as) valiant. 774) Rising (rising to eminence), traversing (pervading) (conquering) the entire world and setting (downfall)-even the sun passes through these three states in the course of a single day. What then shall we say about other ordinary people ? 93. The Section on the Lamp 775) Possessed of guna (virtue; also, wick), full of sneha (affection; also, oil), endowed with aloka (discernment; also, light), giving delight to the eyes of people and dissipating the advance (prevalence) of enmassed tama (ignorance; also, dark. ness)-is it a good (righteous) man that you are describing ? No, it is a lamp. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 384 VAJJALAGGAM [776 776) The lamp (at night) swallows darkness and then gives out that very darkness under the guise of lamp-black (soot). Or rather, those possessed of a pure nature (noble-minded persons do not harbour malice (or anger) in their hearts. 777) Wicked people wilfully create dirt and uncleanliness in their own abodes. (This is well-known). But, oh lamp, it is not proper for you, who are possessed of guna (virtue; also, cotton-wick), sneha (affection; also, oil) and kanti (beautiful complexion; also, light or lustre), to do so (i.e. to create dirt or uncleanliness in your own abode). 778) Oh lamp, you destroy your guna (virtue; also, wick). and sneha (affection; also, oil) and make your own abode dirty (or unclean); therefore your shadow is shunned by good people. 779) Oh lamp, what avails your lustre (brightness) (also, complexion), your wick (also, virtue) and your oil (also, affection), you whose shadow is shunned by the good from a distance ? 94. The Section on the Utterances (wailings) of Women (in separation) 780) Many are the torments (sufferings), which arise (or result) in the absence of the one dear consort, namely, langour, restlessness, loss of sleep, horripilation and nervousness. 781) In the absence of the one beloved consort, full of genuine love and tender affection, the earth, though crowded (teeming) with people, appears, alas, desolate (dreary) like a forest. 782) Where has he gone-he, highly esteemed (loved) by the good (or, he, the good-natured darling); he, the mine (fountain-head) of hundreds of pleasures (joys); he, the extinguisher of the fire of love; he, who is drying up my heart? 783) (Sooner or later) there will dawn that wonderful day, when my dear consort, fatigued with the exhaustion of amorous dalliance and completely hidden (enclosed) in the cage of my encircling arms, will sweat away all the pangs of separation. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra -791] 95. THE SECTION ON THE GARMENT-VENDOR 385 784) My dear consort will come, will kiss me and having kissed me in a merciless manner, will ask me: "My sweetheart, is it all well with you?" My salutations again and again to that day (or those days)! 785) Blessed would be that day, endowed with all auspicious characteristics would be that night and nectar itself would be that moment, when my dear consort will suddenly be seen by me! 786) It is only the bond of hope that sustains (or supports) the life of a person staying in a far-off place, away from her dear consort and constantly longing for union with him. 787) My beloved consort, though residing in my heart, is impossible for my eyes to see. Behold, Providence (God) has not created in (the walls of) my heart (any) windows (or openings) (through which I might peep in and have a glimpse of him)! 95. The Section on the Garment-vendor (Draper) 788) Oh garment-vendor, long, soft (fine), of thick texture and wide, comfortable to the region of the waist and costly-such a cloth (garment) for the lower part of the body is liked by us (or appeals to us). 789) That garment which is deficient in its length, which is devoid of (the proper or optimum) width, which loses its colour when washed on a rock and which (consequently) does not give joy (pleasure) (when worn on the body)-throw such a garment on the bank of the Narmada. 790) Oh garment-vendor, even though a garment which is made from excellent (=) threads, which is comfortable to the bones, which creates attachment (for it) (in the mind of the wearer) and thrills the wearer's body with joy, is offered to us, it would not appeal to us, if it is colourless. 791) Oh garment-vendor, that which is excellent on being washed, that which is weighty and durable (=, that which stands rough wear and tear and washing) and is costly-show such a garment to us-why are you hesitating? VL....25 For Private And Personal Use Only

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386 VAJJALAGGAM [792 792) Oh draper, show to us a garment which has a thick texture and which is excellent, which is excellently woven (gratuites = an) and which considerably adds to the beauty (smartness) of the wearer-be of good cheer (and show such a garment to us). Such a garment delights us. 793) Oh draper, that garment (saree) which appears the same on the first day and the last day (i.e, which maintains itself in the same condition as regards colour, texture etc. from the day on which it is purchased upto the last day of its wear)-such a gar. ment (saree) surely appears beautiful (smart) on our hips, even though it may have been worn out (and torn) (here and there) in the meanwhile. Epilogue 794) From this thesaurus of verses (75547ag = 92007), composed by several poets and liked (or welcomed) by all people (or the whole world), the desired stanzas are recited, whenever there is an occasion for their recitation, in an assembly of learned people. 795) That person who recites this Vajjalagga in the proper place (farasit = fala), having regard for the (appropriate) occasion (Tui Tiesu = na tarat) and at an opportune moment (TYT = 4711a), attains to high position (or esteem) (amongst the learned). For Private And Personal Use Only

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Additional Stanzas (Ms. C) ENGLISH TRANSLATION 2. The Section on the Gathas 15*1) The helpless gatha, composed with great labour (effort) by good poets, wails (weeps) placing both its :hands on xits (fore-) head, when the foolish reciter easily ruins (spoils) it (by his careless and faulty recitation). 16*1) The gatha, is tortured (harassed) by bad reciters and bad writers who are ignorant of its (real) import, like a city when its sovereign rule is subverted. 16*2) Far better is even a single (charming) (beautiful) gatha though composed (once) in a hundred years, but not even a crore of gathas devoid of good qualities, though composed even within half a second. 18*I) Who is not ravished by the gathas? Who does not remember his dear friends ? Who (pray) is not tormented at the the sight of the jewel of a righteous person (i.e. a worthy, virtuous) person plunged in misery and suffering ? 3. The Section on Poetry 31*1) The plot of a poem, though rich in emotional appeal, produces delight only in the minds of very few people. Not all trees (but only a very few) blossom at the touch of the foot of a beautiful woman. 31*2) Our homage to the clever ones, the mighty elephants in the form of Prakrit poets (of olden times), whom even today the line of bees in the form of (modern) poets follows faithfully (closely), adhering to the path (trodden by them). 31*3) May Sanskrit poetry be burnt down (and go to ruin) and may also those who have composed it be burnt down (and go to ruin). When a house made of bamboo-reeds is on fire it produces a crackling sound.* * The sense of the second half of the gatha is obscuro. 387 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 388 VAJJALAGGAM [31*4 31*4) He who gives his reply in Sanskrit when Prakrit poetry is being recited-well, he smashes and destroys a bed (car-pet) of flowers by dashing a rock on it. 31*5) Poetry devoid of (flawless) metre, Sanskrit speech (speaking in Sanskrit) devoid of scrupulous observance of grammatical rules and pride (vanity) devoid of beauty of formnone of these three looks nice (charming). 34*6) Is that ever styled as poetry? Even if that (such so-called poetry) is composed, one (only) deceives himself thereby, since it does not move from one hand (person) to another, like: the one and only son in a family. 31*7) Prakrit poetry and love perish if they are squeezedi (pressed or pursued) too hard (roughly). They lose their beauty. if they are subjected to tooth-cuts (dental bites). Both of them. are (therefore) said (3) to be soft (gentle, sensitive). 4. The Section on the Good 48*1) A righteous man-a veritable ocean of politeness and/ generosity is agitated (upset) in his mind, but does not speak bitter words; he does not play up the faults of others, (but) reveals: their virtues (noble qualities); he does not get angry with even those who have got wild with him. 48*2) A righteous man, who grieves for (commiserates with) every afficted creature (that he comes across), does not experience so much happiness as he experiences sorrow. 48*3) Surely righteous men, while conniving at (neglecting) their own interests, are devoted to the furtherance of the interests. of others. The moon brightens up (whitens the earth, but does. not wipe out the dark spot (on her orb). 48*4) May righteous men full of fortitude, who are given to speaking the truth, to carrying out whatever they have undertaken (or promised to do) and to discharging (successfully) their onerous responsibilities, and who always have a happy (cheerful) ook, live long (in this world). For Private And Personal Use Only

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389 -72*1) 5. SECTION ON THE WICKED 48*5) A good (self-respecting) person, even when reduced to poverty, would resort to a forest but would never utter an -abject word. Even though standing on the threshold of death, he would not be prepared to sell away (barter) the extremely valuable jewel of self-respect. 5. The Section on the Wicked 64*1) "That house, that shrine (temple), that royal palace does not exist (anywhere in the world), where one does not find (come across) two or three villains (wicked people), who get angry without any reason, 64*2) Lo and behold the advantage secured by sesamum oil on parting company with the dregs (separated as cakes from the oil), in that it finds a place on a (great, eminent) king's head perfumed with fragrant musk. 64*3) Blessed (indeed) are the deaf and the blind. Both of them alone live in a real sense) in this world of human beings, for they are spared the hearing of the utterances of wicked (faultfinding, tale-bearing) people and are saved from the sight of the prosperity (opulence) of the wicked. 6434) Strange is the behaviour of the wicked, who speak in a sweet, flattering manner only in the beginning, but who turn their faces away as soon as their self-interest (selfish object) is served (achieved) and who are therefore comparable with dogs in their sexual intercourse (with bitches). 64*5) Noble-minded persons feel embarrassed when their exploits (achievements) are revealed and their noble qualities (virtues) are glorified (by others). But others (i.e. ordinary persons) are so delighted even when they are unjustifiably praised, that they cannot be contained within themselves (i.e. their joy is boundless). 6. The Section on Friendship 72*1) The flood (stream, current) of the divine river (Ganges), the height of the Vata tree and the commitments made (undertakings given) by righteous people all these are small (or For Private And Personal Use Only

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390 VAJJALAGGAM [ 72*2 tiny) in the beginning (at first, in the initial stage) alone, but they assume huge proportions later on. 72*2) If the dear one is not seen, there is uneasiness, if the dear one is seen, there is jealousy; if the dear one is not seen (?).. there is haughtiness; if the dear one has gone far away, there is: wretchedness (misery). Oh friend, wher.ce can there be (any) happiness from the dear one (in any circumstances)? 72*3) "To-day I am in my monthly course and you too are eager for a kiss. (Therefore) kiss in such a manner that you will not touch (any other part of my body)"; saying so she offered her: lower lip (to her dear consort). 72*4) Oh cruel one, that damsel rests her forehead on her hand and the poor creature does not even for a moment leave her bed-stead (epais), and hence she may be said to have become, bea cause of you (for your sake), a female ascetic of the Kapalika sect, who carries a skull (as a begging bowl) in her hand and does. not even for a moment leave off her staff (called 22715). 72*5) There is nothing insurmountable (in this world) for (genuine) love: (even) the ocean is crossed, even blazing fire is entered and even death is courted (solicited). 72*6) Do not suppose that your lotus-like face was forgotten by me. when you had departed to a remote land (gone abroad on a journey). My skeleton (body) was stalking about empty, but my soul (mind) was with you (all along). 72+7) The house causes uneasiness; the shrine (temple) produces restlessness; even the palace irks (causes worry). Oh fair lady, the whole earth bounded by the oceans causes annoyance in the absence of the one dear consort. 72*8) In the midst of wide-spreading, dense darkness (on a cloudy, rainy night), the path (to be traversed) is seen because of the (occasional) flashes of lightning (in the case of ordinary people). But in the case of women going out to meet their lovers, it is their love that illumines (reveals) every thing that is and is not (on the way). For Private And Personal Use Only

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90*6] 7. THE SECTION ON AFFECTION 391 7. The Section on Affection 80*1) Love (affection) is unaccountably entertained by one for some body, though devoid of noble qualities. A crow (Palere =farae) perches on the nimba tree forsaking all other lovely trees. 80*2) In the case of a person, staying in a very remote place and (constantly) cherishing (in his or her heart) the desire of :union with his or her) beloved one, it is only the bond of hope that preserves his (or her) life. 80*3) Gatha No. 781. 8. The Section on Discreet Conduct (Worldly Wisdom) 90+1) There is no flavour (smack) comparable to that of salt; there is no friend (or relative) comparable to knowledge (wisdom); there is no treasure comparable to religious merit (righteousness); there is no enemy comparable to anger. 90*2) Where a woman dominates (holds absolute sway), where the ruler is only a child and where the (chiel) minister is illiterate (ignorant)- let alone affluence (prosperity), but even one's life (is in danger and) must be preserved at all costs. 90*3) = Gatha No.698. 90+4) (Even) (great and prosperous) families go to ruin (perish) because of unworthy sons; (even) (highly affluent) towns and villages perish (are destroyed) because of (mischief-mongering) persons of bad character; (even) (highly prosperous) kings meet their ruin because of bad ministers (counsellors). 90*5) Chaff is lost as a result of (strong) wind; vocal music (song, singing) is ruined (or, its effect is spoiled) because of the noise made by people; knowlege is lost in the absence of repeated study (revision); a wife is spoiled, if her husband (frequently) goes abroad (on journeys, and remains away from home). 90+6) Discharging (with determination and tenacity) a work undertaken is the most important thing in the case of those who For Private And Personal Use Only

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392 VAJJALAGGAM (90*7 are engaged in acconiplishing great tasks. How possibly can ran. dom and casual efforts (2017) avail? If it is ignored (neglected) (in the beginning) later on it becomes difficult to accomplish. 90*7) Do not accept (as true, authoritative or final) what you have merely heard from others(i.e. got by bearsay); do not believe in what has not been directly seen (by you); and even in regard to things directly seen, consider (have regard for) what is proper and what is improper. 90*8) Righteousness is the root-cause of wealth (riches prosperity); a (virtuous) wife is the source of all kinds of happiness; humility (or discipline) is the root-cause of virtues; pride (vanity) is the root-cause of ruin (destruction). 90*9) Wealth is ruined (lost) by gambling; the family is ruined in the case of those who are devoid of character; a woman is ruined by her extraordinary beauty; a king is ruined because of unworthy ministers. 90+10) = Gatha No. 687. 90*11) = Gatha No. 689. 90*12) Intelligence, truthfulness, friendship ........... an epic poem-all these are agreeable in the beginning (at first), but later on lead to distress (or are maintained with difficulty).* 90*13) = Gatha No. 143. 90+14) = Gatha No. 690. 90*15) = Gatha No. 700. 10. The Section on Adventure (Enterprise) 119*1) Generosity even when fortune (wealth) has declined, self-respect (high spirit) even in calamity, fortitude (firmness) even in the face of death, freedom from bewilderment even in the midst of a hundred (different) assignments (undertakings) (demanding attention)-all that is the glory and ornament of men of lofty character. 119*2) Men of courage and fortitude achieve their own undertaking even when they are dead and gone. Behold, the flower Seose obscure, For Private And Personal Use Only

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-199*1] 16. SECTION ON SERVANTS 393 armed god (Cupid), even though burnt down (by Siva), has rob. bed (completely dominated) the other (i.e. left) half of (the body of) Hara (Siva). 119*3) The more and more (loudly) Fate mercilessly sounds the drum (of opposition) by creating unexpected difficulties (also, by beating the drum with irregular strokes), men of courage and fortitude (take up the challenge) (and) begin to dance with a cheerful (smiling) face. 16. The Section on Servants 161*1) Nothing is obtained unless it is asked for. But if you are requested for anything, you get wild (angry), oh king, Alas! How will you endure (the tortures) when you go to the abode of death ?* 17. The Section on the Vallant Warrior 178*1) A Warrior's sorrows due to the offence given by his "master to his self-respect and rankling in his mind for a long time, dropped down (as it were) through the orifices (wounds) in his body caused by the thrusts of the (pointed) tusis of the enemy's elephant. 178*2) The noble warrior, besmeared with (his own) thick curdled blood, did not fall down (i.e. collapse) (unconscious) on the battle-field, because Indra, frightened by his extra-ordinary courage (boldness), besprinkled him with nectar. 17843) The beloved consort laments (weeps) on one side; and on the other side there are the loud sounds of the war-trumpets. The heart (mind) of the warrior swings (oscillates) (vacillates) be. cause of his love (for the consort) and because of enthusiasm (fascination) for plunging into the battle (i.e. wavers between his love for the consort and his impatience for taking a plunge into the battle). 20. The Section on Elephants 199+1) Oh lordly elephant, you will die at the mere recollection of the waters of the Narmada, in which sluggish waves are Sense obscure, For Private And Personal Use Only

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394 VAJJALAGGAM ( 199*2 surging up because of (the sudden immersion of) the (swelling): breasts and bosoms of the divine ladies (bathing in the Narmada's waters). 199*2) It is the Narmada (alone), if at all, that endures the (manifestations of the) intoxicated condition of adult, lordly elephants, namely, the digging up of her banks with their tusks, the immersion of the entire bodies and the torture (turbulence) caused by the (violent) movements of the trunks (plunged in the water). 199*3) Oh foolish one, your self, that was worthy of being looked at (with admiration) by all people, has been today reduced by you to a low (abject) position, when you ran away in fear of the lion. 199+4) The tongue in your mouth is not straight (or normal) (but retro-verted), your trunk is huge (or fat; read it instead of alat) and your glance looks wild (frightful) because of intoxication. Oh lordly (mighty) elephant, you who are proud because of the sharp points of the your tusks (or, because of the jewelled tips of your tusks), (it is precisely because of these faults that) you are not fit to be resorted to (or visited). 199*5) Oh elephant, when you gave out a shriek of distress on beholding the mighty linn and also gave up your proud, defiant spirit, you reduced even your (mighty) self to a very low (abject) position. 22. The Section on the Hunter of Wild Game 214*1) Alas! (My Son) is sleeping with his mass of hair mingled ( ? a) with the dishevelled (3 =39)* (or luxuriant) tresses (of his wife). Oh trader, go somewhere else. Whence (how) can there be any pearls with us ? 214*2) The wife of the hunter, while returning from her father's house interred the death of her husband from the branches of the karanja trees, soiled with the dark colour of the elephant's rut transferred to them during the rubbing of the cheeks (temples) (against the branches). * The sense of het is obscure. Read Profane [Forest + faqe = gas)]. For Private And Personal Use Only

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-252*1] 24. THE SECTION ON THE CAMEL 395 214*3) The wife of the hunter did not lament so full-throatedly (profusely), even when her husband died, as when she heard the trumpeting sound of mighty elephants near the habitation of the huntsmen. 214*4) On seeing a group of huntsmen in the region of their habitation, coming out in the early morning, with the mass of their hair dishevelled, the purchasers (or traders) of ivory go back (despairing of getting any elephant-tusks in a place where the huntsmen are living a dissolute nocturnal life and hence do not have any stamina left in them to kill elephants for ivory). 214*5) Let alone the killing of elephants. Your son is par<<. ing the bow-staff. What (otherwise) is the greatness (power) of our swelling, form and heavy bosoms ?* 21. The Section on the Camel 226*1) Oh camel, do not at all desire to eat each and every sprout (that you come across). Your face (mouth) lifted up and long sighs emanating from your mouth, you will breathe your last, remembering your (favourite) creeper*. 226*2) Oh camel, do not feel sorry on tasting the bee-hive which has been obtained by you somehow, by chance. How possibly can things eagerly desired by one's heart be obtained every day? 225*3) Oh camel, you are sighing, weeping, feeling distressed, pining, worrying (Para) and are wandering about in grief (rat = 3fga:). Surely (it must be said that) you tasted that creeper only to court your death (maraNassa kae'. 26. The Section on the Bee 252*1) If the bee, leaving aside the lotus excessively fragrant because of its prominent filaments (AACAAT) and honey, longs for the patala flowers, what is the (special) virtue (in those flowers), that is responsible for that ? Sense obscuro. For Private And Personal Use Only

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ACI 396 VAJJALAGGAM (252*2 252*2) The bee hovering about, touches such a critical point (part) (i fa GB) of the lotus, that he sucks and draws away the honey in the lotus-plants (or, in the lotuses, if we read aloupot), even though it may be right in the roots (AmUlagayaM pi). 252*3) Oh bee, do not feel distressed, but lie down (perch) somewhere in the absence of the Malati. Surely one's heart's desires are not fulilled when fate is adverse (unpropitious). 252*+) Oh bee, you who are greedy of profuse fragrance and are (consequently) shut up in the interior of the lotus, why do you feel distressed? Or rather, even others, who are addicted to vicious habits, do not get (any) happiness. 28. The Section on the Swan 263*1) Oh royal swan, you will go out and reach an excellent lake what is surprising about that? But you will never come across anything comparable with the Manasa lake, though you may roam over the entire earth. 263*2) Oh swan, do not remember the happiness which you enjoyed in the lotuses growing in the Manasa lake. Matters that have come to an end (FT4 = 114a), by the decree of Fate, can be regained (only) with great difficulty. 263*3) The lotus-plant feels as much happy in the company of the swans as in the company of the bees. The hearts (minds) of women are not able to distinguish between what is pure (white) and what is impure (dark) (i. e. between what is good and what is bad). 263*4) Even the abundant water (in the Manasa lake? or any ordinary lake?)was so soiled by the accursed aquatic creatures (**9134), that there was no suitable abode for the royal swans even though they had come (to the lake) at the proper time. 30. The Section on the Clever (Shrewd) 284*1) Shrewd people, who never fail to observe formalities and who do not (?) change the colour of their face (even) in the For Private And Personal Use Only

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-284*8] 397 absence of previous acquaintance(), though slackening their affection, are recognised as such only with great difficulty (i. e. not easily). 30. THE SECTION ON THE CLEVER 284*2) Shrewd people are kind (and sympathatic) only so long as their bodies (minds) are full of affection. But as soon as they become devoid of affection, they, like sesamum grains (or seeds), become wicked (, also dry, oilless cakes).* 284*3) Why speak of crooked (indirect) remarks and why talk about glances shot through (or from) half-closed eyes? In a village full of shrewd people even an exhalation of breath (sigh) is correctly understood and interpreted. 284*4) Even in the mere utterances of the shrewd, there is a magic (witchery) which is clever in conciliation (appeasement), skilled in jocularity and rich in the charm of persuasive speech. Where is the need for any magic roots (or herbs), (i. e. roots or herbs possessing magic properties)? 284*5) Blessed are they-our homage to them-clever are they and they also enjoy the favour of Cupid-those, namely, who are enshrined in their hearts by girls, young ladies and old dames (alike). 284*6) Indirect speech is not made (uttered) in their presence (i. e. is of no avail, as they immediately see through it). They even know (by a mere casual look) what is the business (object or intention,) of a person. Oh dear girl, shrewd people, like gods, are won over by sincere affection (or devotion). 2847) Though the highest mark of distinction for shrewd ness might have already been conferred upon Krsna, let it be conferred on him once again, for he enjoys the company of (or gives the pleasure of his company to) a large number of cowherdesses, while carrying Laksmi enshrined in his heart (all along). 284*3) They know (fathom) by their intelligence even thoughts deep-laid (concealed) in the hearts (minds) (of others). Oh daughter, do not (therefore) talk in a crooked (witty, subtle) manner in the presence of clever (shrewd) people.t * Cf. Gatha No. 559. + Cf. Gatha No. 282. For Private And Personal Use Only

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398 VAJJAL AGGAM [300*1 32. The Section on the Eyes (Glances) 300+1) The young damsel is a wonderful (unprecedented) archer, in that she puts into action (445) the bow of her arching eye-brows, pulls the arrows of her glances as far as the region of her ear and wounds (pierces) the mind and not the body (i = wat life, i. e. the living body). 300*2) People being apprehensive of the love-inspiring eyes (glances) of the farmer's wife as of demons, begin to wander about, looking for the way (by which to escape). 300*}) Even today in his absence (i. e. due to his separation) these eyes of this lady, dark (black) and white, are rolling in the quarters (i. e. are scanning the quarters, surrounding space) like cows which are born blind. 300+1) Oh wicked (wretched, accursed) sate, do not destroy (break) the operation (functioning, activity) of the eyes (glances) of young men and women (by carrying away, or by removing the object of their love) - the eyes, which are white, dark, long, bright, framed with beautiful eyelashes and rolling about (searching for a beautiful object). 300*5) People make something red with red colour, white with white colour and dark (black) with dark (black) colour. But it is very marvellous, oh deer-eyed one, that you have made people red ( 777, inspired with love), by means of your eyes which are white and black dark). 300*6) The eyes (of the lady), whose copious, dark collyrium paint has been wiped off because of a close and tight kiss (TIER TM), appear beautiful with the tears welling up from within and streaming down (her checks).* 300*7) = Gatha No. 370. 33. The Section on the Breasts 312*1) Her breasts, which are wounded with the points of the lance-like nails and which have the (semi-) circular string of * Read galatabAhAI for deggalatabAhAhi.The sense of baSpha ( = bApa) is obscure. For Private And Personal Use Only

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-312*6 ) 33. THB SECTION ON THE BREASTS 399 the necklace resting (poised) on their nipples, look beautiful as if they were the auspicious (water-filled) pitchers used on the occasion of the consecration (ceremonial installation) of Cupid on the kingdom of amorous dalliance. 312*2) He was distressed at the mere sight of her breasts, whose nipples were dark (3f49 = 74 = tot), just as a thirsty traveller is distressed at the mere sight of pitchers in a water-distri. buting place for travellers, which (pitchers) have a dark-coloured mouth. 312*3) The golden pitchers in the form of her breasts are surrounded (bound or fastened) by an iron chain in the form of the line of down (on her abdomen). For whom is the young damsel carrying a treasure of precious gems ? 312*4) The pair of the young damsel's breasts are like two golden pitchers filled with the gems (treasure) in the form of love. Why are they dark at their topmost points? Of course because they bear the dark-coloured seal of lac, put on them by the king, namely, Cupid. 312*5) Oh fair lady, who ever gives a hand to (i.e. touches caresses, fondles or pats) breasts, which have fallen down from their place'i, e. are hanging down loose and limp) and have lost their rotundity) #5o = Cey) and gorgeous (proud, stately) appearance ? (Similarly) who ever gives a helping hand to good persons who have fallen down from their former status, have lost their followers (45% =yfait) and have been forsaken by their (erstwhile) opulence (wealth)? 31246) The breasts which have in their proper time) dir. charged their responsibility (i. e. have withstood the assaults made on them in amorous dalliance), which have been wounded by the sharp points of the lance-like nails and which have (in their own day) been able to plunge into distress even pitchers (jars), if they were to stand in front of them (for comparison), appear beautiful, even when fallen, just as a warrior who has successfully discharged his responsibility (i. c. withstood the enemy's assault on him in battle), who has been wounded by the sharp points of the enemy's nail-like lances and who has been able to punish even For Private And Personal Use Only

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400 VAJJALAGGAM [312*7 elephants ($# = fun= elephant) attacking him right in front, appears beautiful, even when he lies dead (on the battle-field). 312*7) The two breasts, with dark-coloured nipples, being scared by the prospect of their impending fall, wept when leaving their place, with tears in the form of milk! 312*8) The breasts which are curvaceous (? 341241 = 340 Ti are like a wicked person (who is given to falsehood); in the middle they are (invisible ?) like the gift of a stingy person; they cannot be contained within the expanse of the bosom, like the anxiousthoughts crowding in the mind of a person occupying a lofty (exalted) position. 312*9) Seeing her heavy (bulky) and protuberent breasts of that kind (i. e. of wonderful appearance), fallen in that manner (i. e. fallen completely and for all time), let not anybody entertain pride (vanity) in this unsubstantial worldly life. 312*10) That your breasts, though occupying a lofty position, though closely touching each other)(Himal = GHETT; also: keeping good company) and though full and plump (also : full of riches, wealthy), rob the valuable jewel in the form of the minds of young men--that is indeed a great wonder. 312*11) What can these breasts, which have fallen from their (lofty) position, do even if (formerly) they were capable of creating a lofty position (for themselves), even if formerly they used to bend down their faces (on account of their bulkiness) and even if they were (formerly) incessantly growing (swelling in their proportions), any more than kings who have fallen from their lofty position, do, even if formerly they were capable of creating a lofty position (for themselves), even if (formerly) they were bending down their faces (on account of their humility) and even if they were (formerly) incessantly growing in their power and eminence, ? 34. The Section on Beauty (Loveliness) 318*1) The beauty of the young lady has fructified (i. e. burst into view) in the form of clusters (bunches here in the region of the three folds (of abdominal skin), here in the region For Private And Personal Use Only

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-328*1) 34. SECTION ON BBAUTY (LOVELINESS) 401 of the three folds (of abdominal skin), here in the region of her pudendum, here in her lotus-like face and here in her firm and extensive bosom. 310*2) Every time a different (new) girdle, every time a different (new) bodice-in the case of a newly married damsel- is not adequate for being worn, while youthful age is mounting towards its climax. 318*3) The loveliness of the damsel having the sheen of gold, being heated by the fire of Cupid and boiling (seething) inside, has erupted as it were under the guise of her bulky breasts. 31844) That the lady, whose body is (very) slender in the middle part, does not suddenly break (into two) due to the weight of her bulky breasts--the reason for that is this, that the creator has provided a prop in the form of the line of down (on her abdominal skin), for fear that otherwise she would break (crumble down) under the weight of her breasts. 3185) Oh moon, why do you feel sorry on being defeated by the loveliness of the cheeks of the young damsel? Well, let not pride be entertained by you (on account of your supposedly incomparable beauty). Do not forget that the earth abounds in numerous gems (jewels, i. e. excellent things). 31846) The young girl, a store house of loveliness, who is like a young (fresh and tender) matulimga plant (creeper), makes the heart (mind) (of the spectator) to be full of saliva (i. e. tontalizes the mind), just as a tamarind-pod that is fully ripe causes the mouth of the spectator to water. 35. The Section on Coitus 328*1) The happiness, which two mutually trustful (confiding) persons, who have surrendered (drowned, plunged) their hearts to (into) the stream of mutual love and who are feigning anger towards each other, enjoy, as a result of the amorous dalliance (which follows in the wake of the reigned anger), is really nectar itself. VL....26 For Private And Personal Use Only

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402 VAJJALAGGAM [ 328*2 328*2) The beautiful lady with lips red like a ripe bimba fruit, whose eyes and face have become faded (due to exhaustion) at the end of the amorous dalliance and failing to get the happiness of amorous dalliance (once again), turns her face away (aside) and says to her dear consort : 328*3) "Oh angry, selfish one, oh you who have sunk into a slumber at the end of the amorous dalliance, do not sleep. Oh you, who have achieved your selfish object, you do not realise the sufferings (sorrows) of those who have not had amorous dalliance to their heart's satisfaction. 328*4) On hearing the tinkle of the moving bangles and girdle, beautiful (charming) on account of its music (melodious sound), the rival wives gave up their jealousy, their anger and their womanly nature (i.e. bashfulness). 328*5) The young damsel not having obtained complete satisfaction (even) at the end of the amorous dalliance, puts on a smile and says: "Are you feeling drowsy, my dear ?" (Her consort replies:) "Yes, I am". (The young damsel says:) "Have you then finished your job?" (or do you feel as if you have completed your job?) 36. The Section on Love 349*1) Love, charming at its first beginning (TEHRH), intense (ghaNalagga)and beautiful because of the mixture of jealous anger (mANa) and affection (174) vanishes quickly, like the rainbow, which too is charming at its commencement, which clings to clouds (i. e. manifests itself on the background of the clouds) and is beautiful because of its measured (proportionate) shades of different colours. 349:42) By all means enough of this love, which is momentary, which is full of difficulties in the way of its fulllment, which sweeps a person off his feet, whose advance is irresistible and whose nature is unsteady (which is fickle). 349*3) Oh God, if you are really propitious towards me, then do not grant to me birth (i. e. do not ordain my birth) in For Private And Personal Use Only

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-349*10] 36. THE SECTION ON LOVE 403 this mortal world (world of human beings); but if you ordain my birth in the world of human beings, then do not make me susceptible to the feeling of love, and if you make me susceptible to love, then do not let me undergo separation (from the object of my love)! 34944) Altogether different is that love, which, though split up into a hundred pieces, becomes fused again like a drop of quick-silver. But oh deer-eyed damsel, our love when split up does not become fused again like a pearl. 349*5) In the case of the lotus in the form of love, which has petals in the form of helpfulness (obliging disposition), Tadiating from the stalk in the form of affection and which emits the fragrance in the form of amorous dalliance, the blighting frost of jealous anger spells its ruin. 349:6) Alas, I know how love is in this world formed with firm (steady, strong) hope, but how it is tortured (foiled) by Fate 17?). 349:37) Love is nectar so long as it does not waver (i. e. so long as it is constant). Love which is vacillating (inconstant, fickle) surpasses (is more dangerous than) poison. Oh deer-eyed one, have you anywhere seen or heard of nectar which is impregnated with poison (i, e. which has the potentiality of turning into poison)? 34968) The heart of a wicked person, like an earthen pot made by a pot-maker, cannot be reunited, when once it is broken (estranged). But the mind of a good person, like a jar made of gold, can be fused though it may have been broken into a hundred pieces. 349:9) A golden bangle, and an anklet and a city, though. broken (smashed), can be repaired (fused, reunited). But love once broken (estranged) cannot be reunited (repaired) like a genuine (noble) pearl. 349*10) Oh dark-complexioned girl, no person is ever seen who is able to reunite love which has been broken (alienated) (i.e. such a person is yet to be born). The fragments of a baked earthen pot cannot be rejoined with one another. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 404 VAJJALAGGAM 37. The Section on Haughtiness 3641) Blades of grass between your teeth and a worthless pot round your neck: it is so nice in your case! Oh you, who have been deceived by your jealous anger and vanity, who ever taught you to indulge in jealous anger (and haughtiness)? [364*1 364*2) The high-spirited (proud) lady made such a display of her jealous anger, that her consort confined himself to merely asking her about her safety and well-being (and could not proceed further in free and informal conversation). 38. The Section on the Traveller 373*1) In the rainy season, the first shower of rain striking the bodies of travellers heated by the fire of separation, produces a crackling sound (similar to that produced when a damp thing is thrown into fire). 39. The Section on Separation 389*1) = Gatha No. 389. 389*2) Oh charming lady, the camel in the form of my mind, having tasted the lovely flavour of the mouthfuls of the tender sprouts of the tree in the form of amorous dalliance with you, avoids (recoils from) even a mouthful of grapes. 3893) Oh lotus-eyed damsel, please cool my body, burnt by the scorching flames of the fire of separation, with the water of the great river in the form of your pudendum. 389*4) The two creeper-like (slender) arms (of the beautiful lady), stretched out in order to stop (4) the dear consort and resting on the door frame at the entrance of the bed-chamber and causing by their graceful movements her expansive and bulky breasts to vibrate (i. e. agitating the breasts), appear very beautiful (indeed). For Private And Personal Use Only 389*5) Now it advances, then it retreats; going to its place it quickly turns back-the separation from the dear consort, like a horse without reins, does not remain steady in the heart (i. e.

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-412+3 ] 40. SECTION ON CUPID 405 does not allow the person in separation any rest or peace in his or her mind). 389*6) The limbs of the body when at the mercy of Cupid (or when under the power of Cupid), do not blaze visibly, do not Tadiate heat, do not simmer (sizzle) (audibly), nor do they give out any curls of smoke, but all the same they are consumed (by the torment of love). 389*7) Oh night, you grow during the period of separation and you contract during the period of union-you are (very) wicked (indeed). Oh good one, you too are a woman and yet you do not understand the sufferings (of a woman like myself). 40. The Section on Cupid 397*1) Oh mother, what then shall I do about the God of love (Cupid), whose body has been vanquished (destroyed) (by Siva)? He burns the already burnt bodies of lovers, like the baked powder of conchs, without giving rise to smoke. 397*2) Oh friend, Cupid, burnt by the fire arising from the surface of the mass of flowers (?), was not, methinks, extinguished, and hence be continues to burn me. 42. The Section on Love for the Dear Consort 412*1) All the emotional moods, all the (love.inspiring) glances and all the mental states dilated upon by Bharata-all these are inade to dance, though not dancing by themselves, when the dear consort is seen suddenly. 412*2) Where has he gone-he, highly esteemed by the good; he, the ocean of beautiful utterances (remarks); he, the extinguisher of the fire of love; he, who dries up my mind ? 41243) That month and that day and that night must be (said to be) endowed with all auspicious characteristics and that muhurta (period of time) must be said to be) nectar itself, under which the dear consort will be seen (by me) quickly (without loss of time, at once). For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 406 www.kobatirth.org VAJJALAGGAM Acharya Shri Kailassagarsuri Gyanmandir [412*4 412*4) = Gatha No. 785. 412*5) That wonderful day will dawn, on which my dear consort caught in the cage of my arms will, during the course of amorous dalliance, ask (question) me about my sufferings during his absence. 4126) Know him to be really enamoured, who accepts (gladly) what is given (by the other party), who gives (to the other party) whatever is asked for, who (willingly) eats (in the house of the other party) and entertains to dinner (the other party), who freely shares confidential secrets (with the other party) and who every now and then asks (the other party) (about his or her (confidential secrets). 43. The Section on the Female Messenger 421 1) Or rather, it is not your fault (you are not to blame).. It is the fault of the beauty which gives rise to sufferings (or which is doomed to suffering). The daughter of the mountain (i.e. Parvati), fallen into a fit of jealousy as it were, does not relent even now. 421 2) To whom are to be recounted clearly the matters missions) spoiled by female messengers? Or rather, it is wellknown in the world that gardens (orchards) infested with monkeys do not yield fruit. 44. The Section on the Love-sick Woman 438*1) She looks at the reflections of her eyes in the mirror the whole day and says: "Oh amiable one, you have been seen by both these eyes". 438*2) Oh young man (boy), in your separation, even her sufferings underwent suffering (sorrow) and when you deserted her, even her tears wept and even her sighs sighed. For Private And Personal Use Only 438*3) Oh young man (boy), I am no messenger (coming from her to plead on her behalf). This activity on my part is not because you are dear to her. She is dying and yours will be the disgrace. Hence I am saying this as righteous advice.

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-445*5] 45. THE SECTION ON THE TRAVELLER 407 438*4) Oh amiable one, that dark-complexioned lady whose body has been dried up by her (continuous) sighs--let her be at once comforted by you, while yet her breaths do not stop (i. e. before she breathes her last). 438*5) Oh amiable one, where did you learn (acquire) the knowledge and practical skill (agility) of entering into the towns (bodies) of others, since you entered (captured) my heart the very first when I saw you and you saw me. 45. The Section on the Traveller 445*1) As the traveller continues to drink, with upraised eyes, the water (served to him by the maiden in charge of the way-side watering place), and lengthens out the process of drinking, with the fingers of his bands separated from one another, the water-serving maiden (on her part) makes the slender stream of water still more sler.der (in order to prolong the water-serving process). 445*2) Oh bold traveller, do not start (on the next stage of your) journey, in spite of your hearing the rumbling of fresh (new) rain-clouds and the shrieks of peacocks. You will die! What will you gain by continuing your journey ? 445*3) In the rainy season, the traveller who was severely beaten (rudely shaken) by the (stormy) wind, was asking for shelter (asylum) and was shuddering with cold, moved to tears the mistress of the house, whose husband had gone out on a journey leaving her behind (in the house). 44524) The traveller, on hearing the notes of the peacocks and the tumbling of the clouds, and on recollecting his remote residence, his wife with full swelling breasts and his native country, wept most bitterly. 445*5) Oh young man (boy), when you turned away (from her and left her), her limbs (i. e. neck and head) also turned to such an extent (in order to look at you), that the streams of tears appeared to be falling almost on the central part of her back. For Private And Personal Use Only

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408 46. The Section on the Blessed (Lucky) Ones 449*1) Thus was this excellent group of stanzas composed by Lila,fond of Prakrit--the group of stanzas which is the cause of mutual recollection by young men and women and in which the words bounce (jump) like the galloping movement of horses. 47. The Section on Checking (or Curbing) of the Heart 454*1) Oh fickle heart, you are longing for that person though you are ignored (connived at) by him. Not gaining any foot-hold, you will bounce back from there like a ball dropped on a stone. 454*2) Oh foolish heart, in your fond (foolish) hope for union with that person (man), difficult to obtain, you will be carried far away (i. e. you will stray or go astray), just as a female deer is carried far away by a mirage. 454*3) If the eyes carry me away (after that man), let them do so. But, oh heart, how are you concerned here? (i. e. why do you allow yourself to be carried away ?) These eyes will climb up the (steep) bank, but on you will descend the blow of Cupid's fist (slap)! 454*) Wipe your eyes, do not weep every day, give up your craze for him. Oh you foolish girl with deer-like eyes, how can any body sing the pancama note after dying ? 45445) Oh lotus-eyed girl, though warned (dissuaded) hun. dreds of times, why do you continue to yearn for that person? Even if a dagger may have been made out of gold, will it be wise to kill oneself with it? 48. The Section on the Virtuous Wife 462*1) A woman who is lazy in the matter of visiting other people's houses, who is completely blind (stone-blind) in the matter of looking at stranger men !men other than her husband), and who is deaf in regard to what others talk-well, such a woman is the guardian Goddess (Deity) of the household and not merely the mistress of the house ! For Private And Personal Use Only

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496*4] 49. THE SECTION ON THE VIRTUOUS WOMAN 409 462*2) Only today my dear consort has gone abroad on a journey, the unchaste woman-friend (procuress) is far away and Cupid is mocking (tormenting) me. A fire, though breaking out (on the ground) at one's feet, does sometimes climb upto the head. 49. The Section on the Virtuous Woman 471*1) Thrice blessed are noble-born (chaste) ladies, in whose case the poor bee in the form of Cupid (carnal desire) meets its death, the moment it enters the lotus-bud in the form of their mind. 471*2) Disgrace for one's family, deception of one's hushand, loud noise of the drum of infamy (-these are the dangers proceeding from a woman's stepping on the path of vice). Oh female messenger, for the sake of mustard-tiny happiness (pleasure), whoever will damn her soul (expose herself to ridicule or mockery)? 50. The Section on Vachaste Women 496+1) They utter again and again the names of the persons with whom they have formed a relationship (of love); they ask their friends (about those persons). Such people are said to be in love. 496*2) The unchaste woman not having obtained satisfaction from amorous dalliance (says), on seeing a cart in the village: "Thrice blessed is the hub of the wheel in which the axle is always inserted (fixed)!" 49643) The unchaste woman makes merry with boys in her childhood, with young men in her youth, with old men in her old age and with goblins (pisaca) when she is dead. 496*4) "Oh revered fire ! Pardon one crime of mine, namely that I made merry with my husband'--thus does the un. chaste woman make amends for (literally: destroys) her sin having made up her mind to follow her paramour in death. For Private And Personal Use Only

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410 VAJJALAGGAM [ 4965 496*5) As the young lady, engaged in attending to household chores, heard the noise of the birds that flew away suddenly from the bower which had been fixed up by her as the secret meeting place with her paramour, the various parts of her body felt distressed (drooped) (in nervous excitement). 496*6) The moment the lady, overpowered by new-born (strong) passion, fastened on her hips the girdle fashioned out of the money belonging to (and given to her by) her paramour, her pudendum almost began to ooze (because of emotional excitement). 496*7) The lady seized by new-born (strong) passion (for her paramour), and whose body began to perspire at the thrilling (pleasureable) touch of the ashes from that part of the cremationground where her paramour had been cremated, could not come to the end of the process of besmearing her body with the ashes. 496*8) In the midst of the very dense darkness, both the mother-in-law and her daughter-in-law were (secretly) enjoyed and released (by their respective paramours) (in a water-reservoir), and (as they began to swim their way back to the bank of the reservoir), their hands chanced to touch (or clash with) one another. 496*9) In the absence of betel-leaves, even Pippal-leaves are eaten; what harm is there, my friend (in doing so)? In a village where there are no stranger men to go to, even one's own husband is enjoyed ! 496*10) That I, through fear of other people, did not talk to my paramour, when I met him accidentally on the streer-thak very fire of separation simmers (sizzles) even today in my heart. 496*11) He spoke to me with his eyes and I accepted it: (his proposal) with my heart (mind). The very moment the matter was endorsed (by our hearts), a whispering campaign started in the accursed village. 496*12) The moon, although sprinkling the beds of dayblooming lotuses with the water inithe form of moon-light, is For Private And Personal Use Only

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-532*2] 51. SICTION ON THE ASTROLOGER 411 extremely odious (to the day-lotuses). To whom does one, that is tarnished (with a black spot), become dear (or commend himself) ? 496*13) The mother-in-law knows only too well the daughter-in-law; the daughte-in-law (also) knows the doings of the mother-in-law. Let them have a happy time. Let not one bilvafruit be smashed by another. 496*14) Among all unchaste women, mine is the first mark (place) (I stand next to none). My hand is raised up (to proclaim my pre-eminence in this respect). I seek the shelter of your feet. The divine river (Ganges) (herself) plays the part of love's messenger 51. The Section on the Astrologer 507*1) Oh friend, how can I fail to touch (kiss : (Hari = fazla )] with my head (the feet of) that astrologer (practiser of coitus), by whom was realised my suffering (pang) due to the nonoccurrence of the movement of Venus (also, the pang due to the non-occurrence of the discharge of the semen virile (in my vagina, when my husband practised coitus on me)? 54. The Section on the Religious Mendicant 532*1) Oh religious mendicant, the joy (pleasure), which is obtained by the phallus (image of God Siva) due to the placing of even one Dhattura flower on it, is not obtained from the placing of even a hundred Kuravaka flowers (Hidden sense : the pleasure which the male organ derives from one single coitus with a Dhurta (bold, audacious woman), is not obtained by it even from a hundred Kuratas.] 532*2) Oh religious mendicant, religious merit is reported to be derived from charity, penance and pilgrimage to sacred places. But is there ever seen religious merit arising from the plucking of the foliage of young (tender) trees? For Private And Personal Use Only

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412 VAJJALAGGAM [551*1 57. The Section on the Appeasement (Pacification) of the Young Damsel 551*1 ) People who have the power to conceal (suppress) all the voluntary and involuntary movements of the various parts of the body (which act as a clue to the working of the mind) cannot be weighed (i.e. the secret workings of their minds cannot be detected) by any body. But the moment they see another per. son, they weigh him with the balance of their heart. 58. The Section on the Instruction given by a Procuress (to a Novice Girl) 559*1) Liquefaction, horripilation, truthfulness in speech (or in the mouth), and a flashing, engaging glance-oh fair one, learn this skill again and again, without intermission (3449). 559*?) The senior lady (procuress) tutors, with smiling words, young girls, such (actions) as touching the hand of the patron), squeezing it, kissing it, pressnig it, and stroking (patring) it-actions which are the repertories of sweetness and charm (Analogin?). 59. The Stction on the Harlot 578*1 ) May the harlot whose birth and origin (pedigree) are unknown, who is accessible to all and sundry (or is visited by all and sundry), who is squeezed (embraced) by many a gallant, whose business it is to quell (gratify) the passion of patrons visiting her) and who is like God Siva (whose birth and origin is not known by any body), who is all-pervading, whose body is squeezed (clasped, embraced) by snakes and who was r sponsible for destroying (burning down) Cupid, conduce to your happiness! 578*2) The heart of a harlot which is attacked by love (passion to the bodies of all her patrons and which is not at all full of genuine love at its core, shows similarity with a Karavira flower which too has red colour in all its parts (petals) and which is not at all red in its innermost part. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra -641*1] 62. THE SECTION ON KRSNA 62. The Section on Krsna 605*1) Krsna, though sustaining the weight of the entire universe, was considered by the bulky bosom of Radha to be as light as a Malati petal. Who is not made light (i.e.made to lose his dignity) by love? 413 605*2) In her separation from Krsna, Radha, standing on. the bank (of the Yamuna), wept so bitterly and profusely that even today the water of the Yen una fows cark on account of the collyrium from her eyes. 64. The Section of Riddles 624*1) Why did the adult lady not say "live long" (to her husband) when he sneezed in the midst of the servants? But she looses the mass of her braided hair-say, why? 624*2) A lady, born in a noble family, who had delivered and given birth to a son and who was an expert in the art of amorous dalliance-though possessed of such virtues, she was not given quarter in his house by her husband-say why? 6243) Oh you possessed of a thin (slender) belly, for whose sake are you carrying a beautiful city on your head? For whose sake are you bearing with your ear the sin of killing Karna? For whose sake you are bearing with your hand a number of monkeys? 66. The Section on the Vernal Season 637*1) The Palasa tree bearing a number of branches, wearing the dress of red flowers and giving (presenting) an offering of flowers, drove away the cold, just as Ravana residing in Lamka, wearing a red robe (as a mendicant), and to whom the Puspaka vimana had been surrendered (by Kubera), abducted Sita. For Private And Personal Use Only 641*1) The mango tree puts forth its first, unique spray of blossom, as if it were a finger lifted up to proclaim: "Is there any one other than I who is able to create peace (accord) and quarrel: among lovers plunged in long separation ?"

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414 VAJJALAGGAM [ 641*2 641*2) The swarm of bees having pursued the path of the parrot whose body is sprinkled with the stream of mango-blossom juice trickling from the tip of its beak, (now) roams about rich in fragrance. 641*3) Surely the Palasa tree (as it were) devours in the spring season the flesh of lovers in separation from one another, and not being satisfied with that it burns their whole bodies with baked lime-powder (as it were). 641*4) These Sobhanjanas which produce happiness for those who are already happy and which produce sorrow for those who are already plunged in sorrow, contribute to the beauty of the spring season. 68. The Section on the Rainy Season 652*1) The sky which is accompanied by snake-like lightning flashes, which is beautified by the sku]l-white female cranes briskly moving about, and which gives rise to the thunder of clouds comparable to the loud peals of laughter, has assumed a frightful appearance. (Also, the sky has become god Siva himself, who is accompanied by lightning-like flashing snakes (coiled round his body).who is beautified with a garland of dangling skulls comparable in their whiteness to female cranes and who indulges in loud peals of laughter comparable to the thunder of clouds. ] For Private And Personal Use Only

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VAJJALAGGAM EXPLANATORY NOTES For Private And Personal Use Only

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NOTES 1) The compiler of the present anthology was a Jaina and so he pays homage to him, i.e., Jina and to Srutadevi, the presiding deity of Jaina canonical literature. The author explains the scope of the subhasitas collected in the present anthology as manifestarigi, connected with righteousness, worldly success and enjoyment of worldly happiness, three out of the goals of human life, the fourth viz. # -- liberation of the soul from worldly existence-being outside the purview of the anthology. 2) pant - Laber reads arh. The commentary paraphrases this by Traqlanat (talk or gossip about or discourse on love), which raises the presumption that the original reading was 779EUR ( = patir ) or 79 (aragiot, where gfe = arat). The Gathasaptasati (St. 2), reads apart. afet is rendered by commentators on Hala by Tal. Weber (p. 72 of the 1870 Edn. of the Saptasatakam) says that in the Mss. the conjunct consonants and 77 are not differentiated, so that that could very well stand for tadia. The word af occurs in Hala 51 and 276. The commentator Kulanathadeva (on Hala 276) says afagra festa papa: 1 Weber equates tarafa with nestra. He translates : And yet they pretend to practise or play on the lyre in the form of the manuals (texe-books) of love-how do they not feel abashed? Weber thinks that practising with or playing on the lyre means bestowing care or attention on something. That is how, according to Weber, the sense of falecil may have developed out of trail. Weber of course is not sure about the correctness of his conjecture and says that there may be altogether a different word underlying aft. 3) The author says that the present work is an anthology or collection of choice subhasitas (gathas) composed by different poets and presented here according to a degnite plan or isystem ( fri), viz. the topic-wise arrangement of the stanzas. The author gives the names of his work as a tea and Yesh. The term 45015711 appears to be a general name which could be applied to any collection of stanzas arranged topically. 3740914 is the specific name of this collection. The commentator says in the VL....27 For Private And Personal Use Only

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418 VAJJALAGGAM introductory remarks that the author of this work was 54964 by name and that he was a Svetambara Jaina. The author appears to have given his own name to his work. The work is, however, better known by the general name ? than by the specific name 79954. See the Introduction for further discussion on tha: title 74266. 4) Here the author explains the meaning of the name 091134 and also of the word 9661. He does not, however, directly throw any light on the sense of the word om. Sesl, according to the author, is a collection in which numerous gathas bearing on different topics, having one single idea running through, are recited or presented. ekatthe patthAve means ekArtheSu prastAveSu (viSayeSu), on topics each of which has a single idea running through. or has unity of subject matter. He explains 75411 by usert. 6971 is the Prakrit equivalent of the Sanskrit fugl (irom Valco go or move) Teata means way or path. So 1591 means way, path, manner, series, succession, section or topic. Hemacandra. Desinamamali (VII. 32) mentions 75377 in the sense of safett (section, chapter or topic). The astoy is a collection of als or groups of stanzas (95 in number) dealing with different topics. It appears that the word lagga is used here in the sense of rAzi, samUha or kadamba (collection or aggregate). It is likely that the word met stands forma (from you to stick or cling) in Skt., though of course its use in this sense is not met with in literature. Foram may therefore be taken to stand for vrajyAlama i.e. jyAsamUha a collection of gols i e. a collection in which different groups of stanzas dealing with different topics are arranged one after another. Visvanatha (Sahityadarpana, VI. 329) explains 7511 by A919777e faas: i.e. grouping or aggregation of stanzas similar in their purport or dealing with the same topic. The commentator renders Post by 95134 (gatha 3) and by familia (gathas 4 and 5). Some Mss. read qalay (gatha 3 and 795). The commentator seems to have read 9551739 or loft34, but that does not suit the metre. In gatha 797 we liave the reading toe, rendered as alles in the commentary. From the rendering 40174, it appears that the word TEST] was equated with T. 4471 (from 96 to go, to move, to walk) means the same thing as saraNi, paddhati or mArga. padyA can very well be a semantic equivalent of jyA, (= V pad, vraja + yA = pad + yA), but it is For Private And Personal Use Only

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NOTES 419 doubtful if it could be its phonetic equivalent, since an initial 9 is not changed to . In the Dhammapada, such groups of stanzas are called vargas. The Nitisataka of BhartThari is divided into a num'er of sections called rats. The different topical groups in the challaga HET, gufdarati and guiros para 27 also are called Frilis 6) cartrit may stand for 45Hurt (= 439-4717, toat). 7) Construe : chod Here the fu (ETC) 1 (TTA) 3 BATHTHIRU etc. (8) The gatha has a double sense applying to 14 and 1784 The use of Slesa (paranomasia) is quite common in the VL. The five 191s given at the end of the commentary on gatha 8, give us a list of 48 topics in the VL. Out of these 48 topics, two viz. No. 41 (arat ant) and No. 47 (97) have no corresponding Testis in the vulgate. Three more, viz. No. 35 (Arau), No. 43 (ATBATIT ) and No. 44 (arofal) perhaps correspond respectively to No 47 ((fe 4781920), No. 57 (TIARET) and No. 58 (Effui ferment), but that is not certain. The following 11 quiis appear in the HEFTR list with slightly varying names: STERK list Vulgate TIETER list Vulgate (4) figa (5) FFT (21) 444 (40) 370197 (9) atiu (43) gafii (23) 205 (64) fear (11) 34 (30) 773 (26) furent (32) 47 (12) dicit (55) fa (32) 12 (39) ATE (16) fafafea (51) szfah (42) 7910714 (42) fuzig772 (20) 6 (62) and Thus out of the 18 9951s enlisted in the IETEIT stanzas, 43 can be clearly identified with those in the vulgate. Two (viz. arahil No. 41 and 77 No. 47) have no corresponding 777|s in the valgate. Three (viz. Arriaro No. 35, arautzan No. 43 and atomer No. 44) are doubtful in their identification. The remaining 47 7551s in the vulgate are not at all mentioned in the IERR stanzas. If the recension on which the 776 177T stanzas are based contained only 48 79=11s and 700 stanzas as stated in the last TETETT stanza, it follows that the average length of each of must have been about 15 stanzas. At present we have in the vulgate 95 qols and 788 stanzas (leaving out the five prologue stanzas and the two epilogue stanzas), the average length of each 9571 being about For Private And Personal Use Only

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420 VAJJALAGGAM 8 stanzas. It is is therefore to be supposed that in the main re cension, there must have been many more stanzas in a good many of its sections, than we have in the vulgate. It is also possible that many of the sections in the vulgate appeared in the mari version compressed or combined into a single section. For example the six STS (Nos. 66 to 71) may have appeared in the TETER recension as only one 1991 dealing with all the six seasons of the year one after another. Similarly the two 45918 (No. 1577 and No.16 292) in the vulgate may have appeared as one single 45571 by name #duq71 (No. 18) in the TIETER version; No. 28 (EUR49597) and No. 82 (AF 17895371) in the vulgate may have been combined into one point by name 696 (No. 46) in the Terzit recension; and No. 38 (42f949591) and No. 45 (ifereqol) in the vulgate may have been compressed into one 18971 by name 79475971 (No. 45) in the 718T&T version. It is also possible that in the vulgate itself a good many 75118 at present appear as independent 775118, whereas formerly they were combined to form one single 1951. For example force (No. 11) als (No. 12) and 4*4** (No. 74) could have originally been one single 251. Similarly aim (No. 13) and Fire (No. 14) could have originally formed only one TEHT; 7 (No. 76), Yuva (No. 77) and TTHONET (No. 78) could have originally formed one single wil. The same can be said about 5* (No. 80) and #ca (No. 81) and also about vaDavANala (No. 88), rayaNAyara (No. 89) and saguddaziMdA (No. 90). But all this is mere guess-work and even that does not completely explain away the great disparity in the number of the is in the TIETCT recension and the vulgate. (10) Tatry--Laber renders this by year in the chaya. The correct rendering is 82177CM. See notes on stanza 567 (annanarAyarasiyaM, where Laber reads annannarAya and renders anyonyarAga in the chaya). For the form gatit cf. f (st. 366) and a 37a (st. 382). ahaMtIhi stands for ayatImi: or ayAntIbhi: from , or yA, both meaning to go or to come. Cf. faguir guant tantaquir entra: samaa SPORTS: 1 FI mAmakonakaviteSa mano'mirAmA rAmA kadApi hRdayAnmama nApayAti // (Jagannatha, Bhaminivilasa). 11 ) Ms. B reads graui fata in mo. (12) 1877 is used in the sense of yell. rfeustit = (1) = gIyamAnA in the case of gAthA and (2) gAhyamAnA in the case of varakAminI. For Private And Personal Use Only

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NOTES 421 In the former case we have an example of the aspiration of the vowel i.Cf. Skt. AkArayati = Pkt. hakAreI = Marathi hAkAraNe. (13) bAlANa is explained by the commentator as bAlAnAM zoDazAbdAnAm i.e. young women. It is better to understand 91810 in the sense of children and prayer in the sense of lisping utterances. In gatha 576, however, wheta is used in connection with a harlot, in the sense of indistinct but sweet utterances. (14) HR7t, for 56 see note on gatha, 270. (15) Tak, cf. TAK in gatha 16. 99971 fles--The commentator is silent on the meaning of this phrase. The sense is perhaps 'to torture or harass'. (16) Laber reads zestre, 59. In gatha 534, mel is used to represent afe in Sanskrit. Cultured, refined, urban people do not eat pieces of sugarcane, but drink the juice extracted from them. (17) Cf. 815 (Weber 1881), ajo faqe net = ari at fadet i.e. ciya is bhagnakrama. 19) Feitt = fait = arritaa (Tamat + 37 as possessive suffix); or FEAT may be taken to stand for foret (feant). 37919 = 3169 = 3777. DNM 1.54 records this word in the sense of 3774. Ela shallow, Mtata very deep, unfathomable. The word '15 ( = 419) is found used in the sense of a (bottom) in gatha 456. 20) Pane = (1) an: in the case of rod and (2) vaq* opponent in the surata sa mgara i.e. the male partner in coitus. The commentator explains the word as noitetaan. THN = (1) THOSE (TA: 375759) full of emotional appeal, and (2) Ta, producing a tinkling sound. 99 =(1) footstep (2) word. 22) 27 (1) way, path (2) literary style such as hari, ishte etc. a (1) aperture, breach (2) a kind of alliteration called Shaung (5971 Pg Fiat Fian Arafa al-FEETGOT X.3). 47 (1) stolen property (2) sense, idea. Fiebe completes the poem or job undertaken by him. 23) Etheria (1) careful about correct and incorrect words a.e., careful in using correct words and avoiding incorrect words. (2) nervous about sounds big and small. Cf. the gurrun-Hode nikSipate padAni paritaH zabdaM samudrIkSate, nAnA haraNe ca kAMkSati, mudaa'lNkaarmaakrssti| Adatte sakale suvarNanicayaM dhatte rasAntargata doSAnveSaNatatparo vijayate coropamaH stkviH|| For Private And Personal Use Only

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422 VAJJALAGGAM 24) saddapaloTeM, the commentator paraphrases this by zabdapravartamAnam but does not explain the sense. Perhaps paloTTa stands for pauTTa (= pravRtta), so that saddapaloha is equal to zabdapravRttam i.e., zabdaiH pravRttam or zabdaiH pravartamAnam brought to expression with words i.e. expressed in apt words. Cf. gatha 28 desiyasaddapaloTTa and gatha 319 paloTuMta( = pauTuMta = pravartamAna). chade ka poetry cast in metrical form, chaMde kalataM a wife obedient to the will of her consort. 25) Cf. kiM kavestena kAvyena kANDena ca dhnussmtH| parasya hRdaye lagnaM na dhUrNayati ycchirH|| 28) attha ko stands for atthakvato or asthakkio, atiSThan or asthitaH, not pausing at the proper place called yati (casura). desavihUNo devoid of the sense of appropriate place and time. desa.vihUNo'NuNAsio, the elision of an initial 31 after a final or 377 is extremely rare in Prakrit [HS VIII.1.7 edeto: ravare (pare sandhirna bhavati)] Cf.gatha 780 raNaraNao'NiddA = raNaraNao aNipA. virAo = virAgaH = rAgaviruddhaH rAga musical melody.. 28) desiyasaddapaloTuM = dezIya (dezya) zabdapravRttam marked by the use of provincial (regional) words. See note on gatha 24. ___29) High praise conferred on Prakrit poetry. CI. karpUramaJjarI 1.7: pharasA sakyabaMdhA pAIyabaMdho u hoI suumaaro| purisamahilANa jettiyamihaMtaraM tettiyamimANe / / Also bAlarAmAyaNa I.11: giraH zravyA bhavyAH prakRtimadhurAH prAkRtadhurAH / 31) tAha = teSAm = tebhya:. This is an Apabhrainsa trait.Cf. HS. VIIL4.339. paDhiUNa = paDhiu~, tbsolutive form used in the sense of the infinitive. Cf. jaMpiUNa (St. 272), dAUNa, hariUNa (St. 677). 32) yANimo is a plural form and does not fit in with the singular form H. But such is the usage in Prakrit. 34) = Hala 250, where the reading is vipis for maMgulaM. 35) = Hala 319, where the reading is muhAhi for muhAu. 39) eha (quarters 1 and 3) = esA. Shortening of a long vowel and change of s to ha are Apabhramsa traits. Cf. HS. VIII.4.329 and-VIII.4.362. __43) Cf. bhAminIvilAsa (I 52): sthitiM no re dadhyAH kSaNamapi madAndhekSaNa sakhe, gajazreNInAtha tvamiha jaTilAyAM vnbhuvi| asau kumbhibhrAnyA kharanakharavidrAvitamahAgurugrAvagrAmaH svapiti girigarbha hriptiH|| 45) navari= kevalam. 46) pattharareha vva samA-This is a clumsy expression used in the sense of patthararehAda samA (prastararekhayA samA). We should expect na annahA huti for na annahA hoi, the subject being suyaNA (plural). The commentator understands teSAM pratipattiH (their undertaking) as the subject of hoi. For Private And Personal Use Only

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NOTES 423 48) The stanza refers to a belief that the sandal-tree does not bear any fruit. We should expect loyassa. for instead of Acharya Shri Kailassagarsuri Gyanmandir 50) sUlAdinnu gva ( = zulAdapta iva) put on the pale. Laber follows the reading sUlAhinnu vva ( = zUlAbhinna iva) broken or pierced by a pale. The Nominative singular ending in 3 is an Apabhramsa trait. Cf. HS. VIII.7.331. The epithets and hold good in the case of a or a person, who hangs down from the pale in a lifeless and limp manner. But it is difficult to see how they can go with either a khala or an abhinavaRddhika person. The adjective viSamadRSTiduSprekSya holds good in the case of all the three. viSama ( 1 ) Cruel (2) dreadful, terrible. It is possible to explain ft in the case of the , as being equal to afaa, too shrewd to be deceived by anybody. We have here a double comparison, the being compared with an impaled person and with a person who has risen to prosperity suddenly. 51 ) dummuha ( 1 ) = durmukha having an evil face, or = dvimukha having a double face i.e., double-tongued or double-mouthed, in the case of the (Cf. ale in St. 57), and (2) : dvimukha having two sharp edges, one at each end, in the case of the nail-cutter. (1) crooked or narrow in his mind (4), with the (2) narrow or tapering in the middle, in the case of the nail cutter. af Avalita pressed or squeezed, cf. AvaLaNe in Marathi atthikhaMDaNasamattho = (1) asti khaNDanasamartha:; (2) astikhaNDana samarthaH (= dravyaharaNasamarthaH asti = dravya wealth); (3) arthikhaNDanasamartha: in the case of the khala; (4) asthi khaNDanasamartha: in the case of the nail-cutter. (1) creating estrangement between friends intimate like the finger-nail and the flesh out of which it grows, in the case of the , (2) separating the finger-nail from the flesh in which it is embedded and out of which it grows in the case of the nail-cutter. fat can also be explained as bending down at the waist for making a false show of modesty, in the case of the ; and in the case of the nail-cutter it can be equated with madhyAvalamita ( = majjhAvalaia = majjhAvalia ). avalagna means narrow or tapering. Cf. kumArasaMbhava 1.39 madhyena sA vedivilagnamadhyA. 52) Cf. ko na yAsi vaza loke mukhe piNDena pUrita: / mRdaGgo mukhalepena karoti madhuraaf Nitisataka 8. For Private And Personal Use Only

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424 VAJJALAGGAM 53) FET (1) devoid of piety (2) discharged from a bow. The word is recorded in PLNM. 53, in the sense of a bow. It is to be traced to the Vedic word yan a bow. yurfgan (2) devoid of virtue (2) disc harged from the bow-string. FERRO (1) ( = lobhAbhibhUta or saMbhUtalobha) over-powered by greed (2) (= lohasabhUta) made of steel. glavah (1) removed or deposed from the place he was occupying so far (2) discharged by the archer under a particular posture or attitude of the body such as alta, sentenza, daire etc. 54) Ear-An Apabhramsa trait. See HS. VIII.4.388 Freifa FRT A: 1 Artes = HTER77 i.e. aftHTET. It might also be equated with HEWH or ATE 9H. JE EIT HIT in such a way as to make it seem plausible. 55) want used here in the sense of 46EUR (but). In gatha 44, it is used in the sense of only (904). In gatha 64, 7 heft is used in the sense of save or except. Hemacandra (HS. VIII.2.188) however records it only in the sense of Anantarya. 56) RTS (1) ( +*+ Fi) possessed of a fickle, unsteady mind (2) (147++ i) spotted,dappled with spots in the case of the itu. See gatha 720. The commentator's explanation of fertigen as 291209 i and 97 is far from satisfactory. For as a Taddhita suffix cf. 4** (St. 103), "T" (St. 226, 291, 537), 75, 1129, stres, fon, 1993, Autot; Sanskrit 6-757, a7-, 39-71, 94-92, 44-445), zyAma-zyAmala etc. V parisaka to move about, from the Sanskrit root dhvask to go or move. Cf. St. 181. 58) fd410 (devoid of noble birth) gives a good sense in the case of c. But in the case of pricati one would naturally expect that they are born in noble families of Vyantara snakes- snake-gods living in the Patala according to Jainism. The sense "born as a result of cross-breeding and devoid of noble birth and hence very virulent or dangerous"(suggested by Prof.N.A. Gore) appears to be rather strained. In place of the mooi it is better to adopt the reading #WHITUI [(1) addicted to dissipation and debauchery, (2) possessed of expanded hoods), following Ms. H. consulted by Laber. The reading tertuini does not yield any good sense at all either with tea or with fathe. The commentator's rendering of tastos by farm is wrong and rather supports the reading 17947ivt. There is a between the first and the second For Private And Personal Use Only

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NOTES 425 quarters : 3 TH JAI-gimtahk17 HtETIT The & in fact ( = 5TRT) is due to saMprasAraNa, vocalisation of the consonant ya. 59) We should expect esa ciya in place of eyaM ciya. 60) The word wat is recorded in PLNM 109 in the sense of et, dreadful. It is to be traced to the causal of the Vedic root * I.A.) to fear, HE ( =*HTET) to frighten + 3 (Taddhita suffix, HS.VIII.2.145). Bawcyfoe (1) The request (2) laaa thunder. 12 (1) n gone away (2) 75 elephant. 61) = Hala 688, where the reading is not for the Cf. Hala 690. For 1845445Hftarot cf. st. 180 and 669. 62) The variants Su (for al) and 5767 (for 870) found in MS. A and noted by Laber from MSS D and H are obviously to be preferred. If the plural forms at and Flui are to be retained, we shall have to read iaz (= 217) in place of ( = Drizzy) in quarter 3. Words expressive of mountains like those expressive of lands and people are used in the plural. saufael = m ali, HallhaT:. gaH = Si (HS VIII.2.59). Cf. 3oi3 st. 463. HATI = Batt:. See HS. VIII.1.258. 64) Haft is to be equated with #477.00 atar=ale of YTT if not however, save, except, als = Taala. HS. VIII.4.86 gives it as a substitute for v . a (Sanskrit a) really means to cross a river or ocean and then by Laksana, to be able to do something. 65) qafe = 293m. There is tautology between tar fra ( = 5a and hate (477). Hemacandra (HS. VIII.2.188) says that 79 and navari are used promiscuously in the sense of kevala and Anantarya, according to some authorities. faragoi = faafu58m (isfreu) maintenance, retention or preservation of friendship. Ct. St. 793, where Fabu is used in the sense "maintenance or preservation of the original colour, texture, gloss etc." The commentator seems to have read the art felofest "by whom (mutual) unwavering and intimate affection has been demonstrated." 66) fan = sah, tett, ytay--that which has been accepted or undertaken i.e. friendship, cf. st. 71, 4 74pu and 75 usqvorforangut maintenance of(the accepted relation of)friendship. 67) ## =#FH friendship. aleares, subject waatet. 3 pag = 3779EUR in calamity. 1997>214741 > 21491331194. It is also possible that 31195 was obtained by direct phonetic reduction from the For Private And Personal Use Only

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426 VAJJALAGGAM Sanskrit form Apadi. AvaTTae = Avartate rises up in the form of an eddy or vortex (198), i.e., overflows and consumes itself in fire. Laber, following the commentator, gives the chaya as follows: 31raila 2719teM prathamam. Here Avai is equated with AyAti and AvaTTae with Avartake (Avarte). It rises in case of eddying up (straft). But if the statement in the stanza is taken to mean that the water in the milk comes up first, when boiling milk begins to overflow the sides of the containing vessel, that is not correct. The whole of the milk-water mixture comes up and not the aquatic part alone; and what throws itself into the fire is not water alone, but both water and milk. Cf. the Sanskrit Subhasita : & Ochotnic fara fg To TIT: y asfazi: tApamavekSya tena payasA svAtmA kazAnau huta: (consumed itself in fire i.e. became evaporated) gantuM pAvakamunmanaratadabhavadRSTvA tu mitrApadaM yuktaM tena jalena zAmyati satAM maitrI garatterit II Perhaps we have to understand 311929 (371970)in the sense of "becomes evaporated" (cf. Marathi erzoi, 3918.7 gru) and fri in the sense of ATH. In that case the sense of the stanza would be as follows :A'friend is like water mixed with milk (quatri = PYHICHY atei). What is the use of that friend who is not like that? He grows in volume and bulk (i.e. swells with joy) on meeting his friend (just as water swells in its volume and bulk when mixed with milk) and under calamity he consumes himself first (just as when milk-water mixture is heated to boiling point, the water consumes itself first by being evaporated). 68) = Hala 2i7. Here fired stands for HH. For et see st. 154 and for AlihiyabhittibAulayaM see st. 582. vasaNammi desakAlammi in adver sity, at any time or in any place, or in dangerous times and places (34297 arah = 5221 27771). The commentator Gangadhara on Hala 217 says : guna fange in the shared stanarit 191584-Weber 1870, p. 148, understands bAullaa as standing for baka (baka-baa-bAa, with 3 and ar added 114)-a crane. According to him, a crane painted in a picture is steady or motionless and unchanging, though in actual life it is unsteady and changeful. In the 1881 Edition, p. 80, he compares it with the Marathi words 41gmi, ATTEST, 4150 a doll, puppet, stuffed figure; effigy of a man, woman or child, made of cloth, wood, clay, stone etc. He surmises that the word 2155 is to be derived from 95 + 3e possessed of arms, (i.e. a doll or puppel), with elision of For Private And Personal Use Only

Page #492
427 69) dhoyamANaM = dhAgyamAnam, from / dhoa (also / dhua ) ( dhuvai, ghovara, dhoara.. dhoyai) to wash, (Skt. dhau-dhAvati to wash ) - dhAvijamANa and dhoijjamANa should be the normal present passive participial forms. is a peculiar form. From the radix (4), the passive base would be The present passive participle, could be easily transformed into dhoyamANa, with the elision of y. The form dhruvataM is used in this. very sense in gatha 112. NOTES Acharya Shri Kailassagarsuri Gyanmandir 70) f stands for which is mentioned by Hemacandra (HS. VIII 2.217) as an expletive; or fa may be equated with fa (cit-ciji). jaMji = yat cit. In gatha 87 ji is clearly used as an expletive. vasaheNa samaM volAvio appA - the use of samaM is not happy. varAheNa: bolAvio appA = vRSabheNa kAmita: (atikrAmita: ) (vAhita :) AtmA God Siva has him - self transported or carried about by the bull. 72) vAyAbaMdhaM vAgbandhaH or vAgbandhanam, the neuter gender being used for the masculine according to HS. VIII. 1.34 : guNAdyAH kRbi vA / 73) maNe == maNNe = manye. See HS. III. 2. 207 maNe vimazaiM / The moon and the full-moon night beautify each other- that is quite tive. But how does the general proposition stated in the seccrd half of the stanza follow? Does the author mean that the moon and the full-moon night are each other's friends, the happiness of each of whom depends on that of the other? Eut what about :: The moon and the full moon night may be said to be g. But the author has not said anything to show that they are samadu:kha. The reasoning is not convincing. 75) jhijaI, vaDhai - supply sAyaro as subject. For jhINammi and vaDDhaMtayammi we must supply sasimmi as the vizeSya. sakseisa (greatly, considerably, more than ever) must be connected with both fat and .. chajjara = rAjate or zobhate. HS VIII 4,100 mentions chanja as a substitute for. It is to be traced to the Vedic root, to look, seem.. appear. 76) We must supply f() as substantive agreeing with paDivannaM = (svIkRtam, accepted, formed). puvvaNioa = pUrvasaMbandha former relation, connection or association, or predestination (according to the commentator). Cf. 5 used in Marathi. 77) =, cheers up, gladdens. Laber, following. the commentator, renders by , which is not correct. For Private And Personal Use Only

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428 VAJJALAGGAM 79) For the idea in st.77 and 79cf. Malati Madhava VI. 12. vyatiSajati padArthAnAntaraH ko'pi heturna khalu bahirupAdhIna prItayaH saMzrayante / vikasati hi pataGgasyodaye puNDarIka dravati ca himarazmAbudgate cndrkaantH|| 80) The reading jae ( = jagati), noted by Laber from Ms A consulted by him, has been adopted in favcur of jattha ( = yatra) followed by the commentator and by Laber also. Cf. Weber (1881), st. 753: katto kamalANa raI katto kumuyANa sIalo caMdo / taha sajjaNANa Neho Na calai dUrahiANaM pi|| 81) mammabheyaM = marmabhedakam, cAlijjataM- Laber renders this by cAlyamAnam in the chaya. We should expect allzuia ( = 5EA#1776). Cf. gatha 148, where the dhAtvAdeza bolaH is used. Hemacandra (HS. VIII.4.2) does not mention cAla amongst the dhAtvAdezas for kathaH cAlijjataM = cAlyamAnam being activated, being set into motion, being given out or discharge ed from the mouth, being uttered. The Commentator's rendering of dUmei by dUyate is not correct. It ought to be dunoti or dUnayati. The dhAtvAdeza dUma (HS.VIII 4.23) is to be traced tov durmanAya in Sanskrit (W. 1870, p.76). 84) aliya = alIka, the long I being shortened according to HS VIII 1.101 pAnIyAdiSvit / tavadhammaNiyamamaie-The Taddhita suffix maima (= maya) is added here in the sense of prAcurya, or only as a possessive suffix (matvartha). We may take taka, dhagma and Niyama as three separate items or tava and dhammaNiyama as two items. 86) Cf. Mrcchakatika IX-7: kiM kulenopadiSTena zIlamevAtra kAraNam / bhavanti sutarAM sphItA: sukSetre kaNTakidrumAH // Lotuses though growing in mud are not soiled or tainted by it,i.e., even though they are born in dirty mud, they are spotless pure, beautiful and welcome to everybody. They are lovely and loveable. So greatness does not depend on high pedigree or noble extraction. __87) namiro = namanazIla:. The kRt suffix ira is added to roots in the sense of zIla etc. according to HS. VIII. 2.145 : shiilaadyrthsyerH| tisu tesu = triSu teSu = tribhiH tai:, the Locative case being used for the Instrumental according to HS. VIII. 3-135 ditIyAtRtIyayo: saptamI / 88) navari (=na param )= na kevalam.Usually navari is used in the sense of kevalam. But here it has the sense na kevalam. 89) vaMcaNa Missing (= varjana). Cl. gatha 9, where parakalattavaNayaM rmeans parakalatravarjanam, For Private And Personal Use Only

Page #494
NOTES 429 90) THU = 155 Fi moral taint. In gatha 203 sigut is used in the sense of humiliation. rAdAitta = bhavyAtman or bhAgyavat. rAdA is found used in the Karpuramanjari in the sense of lustre, splendour, opulence. si is a possessive Taddhita Suffix (see HS. VIII. 2.159). So TTGIETI means lustrous, illustrious, those who are destined to be great or eminent. $954 = Avata = 95. 91) Laber notes the reading Baguer (for Berat) from Ms A. consulted by him, which also yields a good sense : not knowing themselves i.e. not knowing their limitations and capacities. Bhajat not abandoning or dedicatin, themselves to their undertakings. 1974-561 would have been a better wording than A. "CUE4154 = paramukhapralokin or paramukhAvalokin. 92) The reading the fa noted by Laber from the MSS.C and E consulted by him has been adopted in the text in prefernce to kahiM pi followed by Laber. kahiM pi would be equal to kutrApi and not kathamapi. The Commentator too seems to have read kaha pi. 93) de = 2977 = :. See note on gatha 31. 94) Thus the MSS. We should expect quoi from 340477, with elision of initial 3 according to HS. VIII 1.66. Arut though he may on the point of dying; though death may be the only other alternative to the sacrifice of self-respect;even though he may have to risk his life while preserving his honour. 95) = Weber 752, where the reading is utformat for yquinha mANunnaya eminent or great because of self-respect. samapaMti = samApyante are finished i.e. perish or die. Cf. Nitisataka, I. 33: Fehmita att vRttimanasvinaH / mUni vA sarvalokasya vizIryaMta vane'thavA // 96) The charming, beautiful. This word is used in gatha 421 also. The commentator renders it by fanten at stanza 96 and by Faha at stanza 421. DNM VII. 96 records this word in two senses viz. mRdu (= komala) and vilAsin (a libertine, rake or sensualist). Weber discusses this word in his notes on gatha 599 of "TATAHIN (p. 289, W 1881). He renders it by 'charming, lovely'. Gangadhara paraphrases it by Trat and says that it is a desi word. According to Weber the original form was perhaps valahala (vallaha = vallabha, with the Taddhita sufix la added svArthe as in the case of pImala, e), Augiat etc.), a being later on changed to a. The word is record. ed in Sanskrit dictionaries in the sense of a rake or libertine (alife For Private And Personal Use Only

Page #495
430 VAJJALAGGAM FTTT, trat). In Marathi the word appears in the form depan dear, tenderly loved, darling; also as a term of endearment for a husband, wife, mistress etc. Molesworth (p. 772) equates arbeta with fire. For gathas 96, 98 and 99 cf. Nitisataka 5: sal aa: mazat vA zivo vA, ekaM mitra bhUpativA~ yativA~ / eko vAsaH pattane vA vane vA, ekA bhAryA sundarI vA W T 1) 97) tiger = sfar: oppressed, overpowered, afflicted. HS. VIII.4-143 gives ta as a Akaidz for vfq. The commentator connects it correctly with VAT, which means to push, press, oppress. It is possible that is is connected with Hot (= 15), so that afiga may stand for vieu = ulfen. So = pat, having cut, uprooted or pulled out. 98) thagava? = stanapRSThe. It is possible that degkche stands for degvaTe, so that 19 = 77747. Cf. 7975akla, st. 129. 99) 4F3 = 35 (subject ut understood). It is possible that bhuMjaI stands for mujjai (= bhujyate) (passive voice), the subject being dhIreNa or Slis. 100) HTUTUT without sacrificing one's self-respect or honour. 101) qurger = safar: or heat:. See note on iftar, st. 97. 102) = Hala 214, where the reading is SHTRIH e in place of staa l. 34-ART = 3774481764 or tarthat. The Prakrit form is the present active participle from the denominative verb 343 which means to set, from the noun 374--the setting or disappearance of the Sun in the evening, som Feld flash, shoot or spread up. wards, Forsee HS. VIII. 2.59. We also get the forms sed and 31. 103) 49751 = 944 to betake or apply oneself to, to undertake, to set about in right earnest. 104) FETI = 554TI:; usually used in the sense of clouds, but here in the sense of oceans. Cf. ET=itet used in st. 118 in the sense of ocean. 5117 77 ARNE Jeh so long as they are not compared with men of fortitude and determination. The idea is that men of fortitude and determination are far more large-hearted, sereneminded and noble-spirited than the sky, the ocean and the great mountains. vk also means to weigh or balance, that is to chala lenge. Cf. Meghaduta 20,34677:TE 971 gotea noa: 371, Fari i, gayahlaai I: 39 is For Private And Personal Use Only

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NOTES 431 105) The second quarter pini kufer 70s is hypermetric with 19 matras instead of the usual 18. TETI = TEH. DNM III. 27. records feat in the sense of fefe i.e.qe. HS. VIII.4.182 gives fa as a traiau for v9. HS VIII.2.138 records feu and yt in the sense of tqe. Laber reads argfeels. The correct reading is obvious. ly vAhaliyAu or vAhaliyA ya. The commentator seems to have read argfag. argfal a stream or rivulet. Cf. st. 259. Cf. Marathi egas. The reading arepart can be justified by supposing that has been changed into (HAITI). 106) The exact sense of the six expressions Faisz, area, fakt, ghaDaMta, vighaDaMta and saMghaDijjata is not clear. These six expressions are ob. viously to be construed as adjectives qualifying samAraddhaM (kanja). It appears that the expressions saMghaDiya and saMghaDijjata, ghaDiya and ghaData and fata and Aqsa form three pairs, in each of which the first expression conveys that the action (saMghaTana, ghaTana or vighaTana) is already accomplished and the second expression conveys that the action is in the process of being accomplished. For Arta cf. st. 103 AFST2457deg The rendering of fiq3e7 as planning and of cri as starting is only conjectural and tentative. V 8664 = 946 Fried to throw away, give up, disregard, set at naught. 107) The commentator's remark that the moon is 6729177279i is rather intriguing. 108) It is not clear why fate should turn its face away, if it really wants to nod its head in approbation or admiration. Perhaps the idea is that fate feels itself humiliated or defeated in its efforts to make the enterprising persons to give up their endeavour On tinding that the enterprising persons are not deterred, but that they actually perform the most daring and difficult deeds, fate takes that as a huiniliation and turns its face away in anger. But this is only a temporary, momentary reaction. It nods its head in admiration all the same in a sporting spirit. Or we may suppose that although in the beginning fate may have turned its face away and may have been adverse and unfavourable still later on it admires the undaunted, indomitable spirit of the enterprising persons and nods its head in appreciation. 109) VITAT (also 964) to tremble or shudder. See st. 136 and 235. Cf. Marathi U.DNM V.27 records yttar in the sense For Private And Personal Use Only

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432 VAIJALAGGAM of fina. Oreo= a ( HE, 7). C reads to. In st. 753 the form av is used. 3 AH2AT4 etc. 399H 24991a: 37FA FIER 7, FTAETE pensant 438 4:1 Or TR FAR TAL FIBA, AT agaimait : 1 The commentator equates the Genitive skrut with the Ablative (21:). It would be better to take the Genitive as standing for the Locative (ayne Ft.Cf. HS.VIII. 3.134 Efte faatana: 1 Or we may take it to be Genitive Absolute construction used in the sense of the Locative Absolute construction. 110) Dit = lofty peak. This is a case of the nominal use of an adjective, called in Sanskrit H1997 F T. Fate is afraid of its impending defeat at the hands of men of fortitude and determination and so it tries the preserve the balance of their minds or to steady up their minds. The reasoning is not quite convincing. That fate should be frightened at the prospect of its impending defeat is understandable. But it is not clear why fate should preserve or maintain the balance of their minds and steady them up. Fate preserves the balance of its own mind when it finds its bent upon achieving a difficult task. 111) = sto so that, 3 = , duplication of 1 according - to HS, VIII-4.230 3791&lat parati 112) AHHIAATE is locative singular ( = 442 fitui, knufatt), and not Instrumental singular as Laber, following the commentator, understands in the Chaya. The word appears in the form HEMENT in st. 156, 233 and 745. Toen = FM. The root you is formed from the Sanskrit root according to HS. VIII.4.242: al hiera 4:4964 a 1992, giuge; FIUTTE etc. In Sanskrit the root appears also in the form 41-91fa, causal 2199fa. The Prakrit root is dhuva to wash or cleanse. phihihii, phiTTa is given as a dhAtvAdeza for /bhraMza at HS. Vill-4-177. 7 ftaffee = 7 aufa, 7 arala, sifararda 113) AHTS = 77 hatch is not achieved or secured i.e. eludes their grasp and recedes from them,farsa should rather be connected with 78 and not fiftula, as the commentator seems to think. 114) Hala 282. FA7 = ##277, 3 being changed to at according to HS. .VIII.1.172 : 3ara i Cf. 75177 V.12: Hafi namrAstaravaH phalAgamai vAmbubhirdUravilambino ghanA; / anuddhatAH sa puruSAH samRddhibhiH svabhAva evaiSa propkaarinnaam|| For Private And Personal Use Only

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NOTES Acharya Shri Kailassagarsuri Gyanmandir 433 115) Cf. raghuvaMza 1.20 : tasya saMvRtamantrasya gUDhAkAreGgitasya ca / phalAnumeyA: prArambhAH saMskArA: prAktanA iva // 116) Supply the word after fagar. For the last quarter,. cf. the last quarter of st. 150. f (1) What is there in this world that is not obtained by fame ? (2) Is not fame enough? That is to say, fame, glory, reputation is the highest reward in this world. There is no higher desideratum than fame. 117) tuMga = zreSTha. vavasAya vyavasAya = prayatna. 118) khIra hare may be equated with kSIragRhe or kSIradhare. For kSIradhara in the sense of ocean cf. the use of the word gt in st. 104 Cf. also the commonly used words like jaladhi, payodhi, abdhi, vAridhi, vArdhietc. 119) The commentator's explanation shows that he had before him the reading ", which is also supported by the Ms. C. The reading 11 adopted by Laber is metrically faulty. It is also possible that vivAvaDANa stands for viyAvaDANa (= vyApRtAnAm with anaptyxis (f) of 1 and with change of into, the being changed into under the influence of the cerebral vowel (HS VIII.1.206). The form occurs in st. 97. 121) satyarthe paDiyasa = zAstrArthe patitasya abiding by the rules or norms of conduct or commands of the Sastras. Laber's paraphrase, which he gives following the commentator, is not satisfactory as it does not make good sense. is really an active voice form. The commentator takes it to be a passive voice form in the sense of zakyate. 122) parAhutte The exact Sanskrit equivalent of this word in this and the following three gathas is really and not 6 as supposed by the commentator, cf. bhAminIvilAsa 1: daive parAgvadanazAlini hansa bAte / 123) vabasAo na samappai = vyavasAya: ( prayatnaH ) na saphalo bhavati / His efforts are not crowned with success or his undertakings are not completed. viDaMti = vighaTante are estranged from him. For Private And Personal Use Only 124) Laber reads etc. following the Mss. But it is obvious that we have to read larly we have to amend hatthe gahiUNa or hatthe gahiUNa- ( The commentator following Ms I.Simi VL....28

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434 VAJJALAGGAM also seems to have read hatthe = hastena). In the latter case the userof hatthe for hastena would be an Apabhramsa trait, (see HS VIII.4.3.33). saDatti = taTaditi or vaTaditi or Titi, onomatopoeic expression (avyaktAnukaraNa). Cf Marathi taTakan or tADakan. Cf. Dhasatti in st. 358. 126) The commentator explains vihiNA by purAkatakarmaNA. The three: words daiva, vidhi and pUrvakRtakarma are really synonymous, cf. pUrvajanmakRtaM karma tad daivamiti kathyate / . For vidhi in the sense of fate cf. pratikulatAmupagate hi vidhI viphalatvameti bhusaadhntaa| (zizupAlavadha IX.6); cf, also namasyAmo devAnanu halavidheste'pi vazagA vidhirvanyaH so'pi pratiniyatakarmekaphaladaH / phalaM karmAyattaM kimamaragaNaiH kiM ca vidhinA, namastat karmabhyo vidhirapi na yebhyaH prabhavati / , where a distinction is made between karma (i.e., purAkRtakarma) and vidhi. See gatha 129, where we have to understand either that latest and an are used in apposition as synonyms, or that it means "in consonance with one's destiny as determined by one's own previous acts (dazveNa = devena = daivAnusAreNa)". So the subtle distinction between vidhi, daiva and karma seems to be that: vidhi-Providence- is the director of the course of destiny which is determined by one's previous actions. For the idea in the gatha compare bhagavantau jagannetre sUryAcandramasAvapi / pazya gacchata evArataM niyatiH kena lakSyate / / 127) =DGatha 667, where we have paliyaM for khalaNe in the third quarter. dient is foiled or frustrated, disappointed, broken, struck down. 128) unnaya - unnayA. Shortening of A into a in the Nominative Plural of nouns ending in 34 is an Apabhrainsa trait. See HS VIII. 4-330 : syAdo dIrghahnasvI / takkhaNa cceva = tatkSaNameva or tatkSaNAdeva / pariNAmiya = pariNamita or pariNAmita, changeds transformed, shaped or fashioned, willed and controlled. Laber reads pariNammiya, which is the same as pariNAmiya, the duplication of being due to the shortening of 077 into T. 129) For the sense of the words faison and arou see note on stanza 126. nalADa = lalATa (HS VIII.1-257). vaTTI = paTTa, feminine gender for neuter in Sanskrit, according to HS VIII-1-35 (vemAjakhyAdhAH striyAm ). In Sanskrit we get the word paTTikA, but not paTTI. , 130) bhagga = bhagna shattered, rendered futile, neutralized. payAva % pratApa valour, morale, energy. enthusiasm. For Private And Personal Use Only

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NOTES 435 131) * = 91. The neuter gender is used for the masculine jaM= o = yaH) according to the maxim sAmAnye napuMsakam / The same holds good in he case of the neuter form atost used for the masculine or do (referring to hara and kaNha). haraha = haraya. This is again an Apabhramia trait. See HS VIII.4-338 : Eta: / The Genitive singular form according to this Sutra ought to be Etel, but at is changed into according to HS VIII.4.329 : EITTOTT FITT: 1759 . Ct. the commentator's remark on this stanza and on st. 755 : 37 ru: g a nter E is used here in the sense of fasos, of whom he is regarded as an incarnation. 132) ATC = TT. #17 means allotted portion or lot, cf. fuifa 1-4.90: GULFRETTANTO Era stanjaa: 1 HERE = A : 1 The Locative is used here in the sense of the Genitive (HEHETE SETT). 133) 411939 Imperative second person singular, active voice, from -* with the termination esa, according to HS VIII.3.175 3a: 3549-2751-53at i qetunt = fra717 or #alu: violation or frustration of a request made by some one. In the latter case the shortening of '11 into 'I would be in accordance with HS VIII.1.4. dIvahatvau mitho vRttau| 135) Laber reads formas following the MSS. But it is obvious that we have to amend laviget (Abative singular). tiratuit, neuter gender being used for the masculine according to HS VIII.1.34 (yutat: Ha all), or ju may be taken to stand for TV (47) (Hagura fan) (the abstract used for the concrete). 379-We must supply (=sfa) ( = 314) after 37c9101.Cf. Subhasita : 21tarastUlastUlAdapi ca yAcakaH / vAyunA kiM na nIto'sau mAmayaM prArthayediti / / 13>) For 4ruputa cf. st. 109 and 235. 137) TEHT = 477 with great effort. It is not quite clear why the clouds have to put forth effort while imbibing the water in the ocean. Perhaps because they have to work against gravity ? el = 310 = TET. V II. P. to take, receive. According to HS VIII-4-238 31 is changed into o in Prakrit can be easily changed into 34. Cf. Hindi far to take, accept, receive. 138) 39 used euphemistically for chat or in the sense of 55Uevil consequences or effects, For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 436 VAJJALAGGAM 139) R prosperity, flourishing condition, eminence. Apte records 'n the sense of supernatural power also. It would be better to read fe (miraculous power) in place of ft. To be able to make oneself invisible is a siddhi in yoga, akin to aNimA, mahimA etc. See stanza 141 where the words joyasiddha and aMjaNasiddha are used. maha = Genitive used for the Accusative. This is a case of zeSe SaSThI (vicarious use of the Genitive) according to Panini. Cf Subhasita: bho dAridrya namastubhyaM siddho'haM tvatprasAdataH / pazyAmyahaM jagatsarvaM na mAM pazyati kazcana || maha loyA -People do not see me because I am inconspicious or below anybody's notice or attention because of my poverty. 140) _ = Hala 671, where we have the readings cAiNo for mANiNo and vimaDhaviNANA for viyadasaMmANA. viyadasaMmANA = vidagdhasaMmAnAH those who are honoured amongst the learned (vidagdheSu saMmAno yeSAM te), virahUDha can also be understood as standing for f, in which case the meaning would be: those who have risen to high esteem. The readings in Hala would yield the senses : cANo (tyAgina: ) generous, liberal; viaDhaviNyANA whose knowledge is perfectly baked, mature. fan-fazn clever, fastidious, discreet. 141) jo yasiddhA = yogasiddhAH, yogena prAptasiddhayaH / dAriddajoya = dAridryayoga associa tion with poverty, the state of being cursed with or of being a victim of poverty. Or may be taken to mean discipline. dAriddajoya the discipline of poverty. 142) samIraNa = vAta or vAyu, The windy humour in the body, which controls the nervous system. : means one who is struck or afflicted by the upsetting of the windy humour i. e. attacked by a stroke of paralysis. f is to be understood to mean maggammi payaM ThavaMti paMjalijjati = prAJjalIkiyante are straightened out, cured, or set right. if at all. 144) = evident, manifest. For the elongation of the first a, see HS VIII. 1.44 (ata: samRddha yAdau vA / ). Cf. dhanairniSkulInAH kulInA bhavanti... dhanAnyarjayadhvaM dhanAnyarjayadhvam / and sarve guNAH kAJcanamAzrayante / 145) HS VIII. 4.268 records in the sense of af krAnta. HS VIII. 4.162 gives vola as dhAravAdeza for / gam. For the use of see stanzas 70, 145.425, 726, etc. We also get the form affor Weber connects volINa with vyapalIna. naDDu erisaM juttaM that is not pro For Private And Personal Use Only

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NOTES Acharya Shri Kailassagarsuri Gyanmandir 437 per, just or fair. Fate must not count in the life-duration or lifequantum of poor people those days which they pass divorced from dharma, artha and kama, the three goals of human life. For during those days the poor cannot be said to be living at all. They are as good as dead. It is a living death and not life which they live during those days. Cf. mRcchakaTika 1.10 : sukhAttu yo yAti naro daridratAM vRtaH zarIreNa mRtaH sa jIvati / The commentator notes the variant suMdaraM eyaM for parisaM jattaM / 146) The day-lotus blooms or expands when the sun rises and shrinks, fades and closes its petals when the sun sets. The poor also stretch out their limbs when the sun rises and collect them together when the sun sets in the cold season, as they have no means such as warm clothing or fire or food or massage with oil to keep themselves warm in winter. a shrinking, contracting, sinking. expanding, blooming, rising., DNM VII. 11. See stanzas +61, 560 and 761 (3RT). 147) Hala 243. fi = sportiveness, gaiety, affected grace (koDitam ). khamA samatthasta may also stand for (khamA'samatthassa (W. 1870, p. 157) forbearance behoves (comes in handy for) one who is a weakling discourse, talk, eloquence. For the last quarter cf. vizeSataH sarvavidAM samAje vibhUSaNaM maunamapaNDitAnAm / bhartRri, nItizataka 7. For see note on stanza 75. - 148) praDihAi : pratibhAti appeals to or pleases (the mind) (rocate). ajatassa vicarious use of the Genitive for the Ablative ( zeSe SaSThI). fus blissful, blessed, happy. 149 ) = jaH (yadi ) if nIyarayA = nIcaratAH = nIcatvaratAH devoted or addicted to meaness, baseness. The commentator's explanation of khIramAhavaM by stanyakAraNam is not correct. It should be stanyakAryam or stanyaprabhAvaH. For Private And Personal Use Only 150) hiTTha = hiTTha hiTThe = adho'dhaH or adhastAt adhastAt. The Samdhi of haTTa + hiTTha as hi is noteworthy. The initial ha of the second hiTTha becomes vocalised into (a kind of Samprasarana), which is i then changed into and becomes merged into the final of the first fe. The declensional termination of the Locative singular added to the indeclinable form fegg is also remarkable. Cf.

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438 VAJJALAGGAM (st. 221) and rau (st. 671). According to Sanskrit granma. rians declensional terminations are added even to indeclinables (22) in order to confer on them the status of a 92 (Ca) and are later on dropped. (Cf. Panini II. 4.82 : 3644121484:1) GE146 (1) mass of roots, (2) ignorant or foolish persons. * (root) is to be traced to the Sanskrit word 27 (matted hair), which by Laksana means the tangled mass of the roots of a tree. 52TFHTqE >8109E >32109, the final 311 of gel being shortened metri causa according to HS ViII.1.4 tuletat foretarit I The word is used in Hindi in the sense of the root of a tree. 99811 = (1) grafu beautiful leaves, (2) 941210 worthy persons. ai seta 79577, cf. st. 116 Literally : what is there (in this world) that is not obtained ? What more is there to be obtained in this world ? i. e. everything is obtained, nothing more remains to be obtained, that is the highest consummation to be wished for. 151) For the second half, compare st. 722, where, however the word "la does not appear in the first half. This stanza appears to have been derived from some context where several stanzas we re addressed to some king. Cf, stanzas 154, 155,161. Cf. also stanzas like no. 143 addressed to a yah (fair woman). ____152) bhUmIsapaNaM the elongation of the final vowel of bhUmi may be due to metre, or the original Sanskrit word may be taken to be (with long ). HiTi enforced celibacy because, they cannot afford the luxury of marriage. 153) Laber reads tie a. It is obvious that the correct reading is the ta (TF14), which is also borne out by the conmentary... Totalt is explained by IT al Papa in the commentary. DNM V.15 records tulagga in the sense of kAkatAlIya. viggovaya, DNM VII.64 assigns the sense of 15.ma, difficulty or confusion, to this word. It seems to be connected with the Sanskrit root 99 IV. P. to be confused or perplexed. ENTRIEU, the commentator paraphrases khavaNaya (=kSapaNaka) by saMnyAsin. It is not likely that the reference here is to a Jaina monk in particular, but to any monk in general. Nowhere in the whole of the Vajjalagga does the author, although a Jaina, make any reference to Jainism or Jaina ascetics or to the Tirthamkaras, except of course in the opening For Private And Personal Use Only

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NOTES 439 stanza, which refers to Yoqa (i.e. feat) and to eat. The explanation given in the commentary is obscure : yathA saMnyAsino mRtasya zrAddhaizca (by credulous people) tanmAhAtmyAnaravimAnamArohitasya (placed upon a bier carried by people on their shoulders) dadaddAnaM vAdyamAnamardalaM nIyamAnasya HAT{79 g (V. L. Hariged) Hafal, aar Aantareti dai graines i Does the author mean that just as in the case of a monk, who has renounced the world and is leading the life of a recluse, the attainment of heaven (or liberation) is very difficult, so in the case of a servant the attainment of happiness is extremly difficult ? 154) FBlog = na: or 771: or even Hafn (Cf.HS VIII, 3.177). The verbal form fh is used here in the sense of 797. In Sanskrit afer is sometimes used in the sense of 3TEA. Cf. stanza 734, last quarter. For AlihiyakuMjara cf. AlihiyabhittibAullaya in st. 68 and 582. tuha TE GTi faca fatig no generosity (liberality) has been observed by anybody in you, any more than the oozing of the ichor-fluid (ETA) is observed in the case of an elephant painted in a picture. Hence, though you may be a person devoted to religion accorcing to your own ideas, we shall go away and have nothing to do with you, as we do not see any prospect of receiving any gifts or charities from you. am (1) generosity or liberality, (2) exudation of the ichor-fluid. 155) The jack-fruit tree (FVA = qah) bears fruit right on its stem or trunk, so that they are easily accessible to every body. The palm tree (atm), however, bears fruits on its top beyond the easy reach of all. Cf. st. 737 where the tala tree is described as dUradAviyaphala. 156) It is difficult to see how this stanza glorifying the 408 tree can find a place in the 1921951. It is a mis-fit here. The same holds good in the case of the next stanza. Cf. stanzas 546-551 and 645, which too are mis-fits in their respective sections. ESTE = 42818 = ERU HET. See HS VIII. 1.249 (31921 atsaratani). The shortening of cchA into ccha is metri causa. mamgaNa = mArgaNa = yAcaka a seeker. 157) Elfa fen, at being shortened into a metri . causa, or af#4. may be taken as a past participle from = V1 For Private And Personal Use Only

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440 VAJJALAGGAM to dry, susiya = zuSka. vappIya = cAtaka. DNM. VII 33 records vappIa and atite in the sense of afh. Cf. Hindi quiet, alati ( = 965). 94 = 45. 158) Atertaifai --Cf. st. 276, H ATTE. gyfa selfrespecting person. The idea in the second half is as follows: A servant need not make an humble request to his master for rewarding his services. His silent, devoted service itself is a request that he makes to bis master and that is easily urderstood by a sympathetic and appreciative master. 159) This gatha expresses the belief that the internal teeth of an elephant are dark in colour. It may be only a poetical convention (Fra). TETA6191 = FETHIOTT by transposition of the two words in the compound. Fata is used here in the sense of sAhAyya (a case of bhAvapradhAna nirdeza). sAhAyyavidhurAH unhelpful in chewing or mastication. Those servants, who are really helpful and hardworking are admitted to the interior of the house by the master, though they may be unattractive in their appearance. But those servants who are not helpful are kept outside, though they may be gaudy and attractive. The figure of speech is 31pegaszat. 160) Cf. W (1881) 812 : 13 19 aisiais an as siquot 9102Eri Sat Feat 343 || 94 HS VIII. 2. 174 records in the sense of Hazi, strong, mighty. PLM 52 also records this word in the sense of samartha or prauDha. The word is to be traced to pakka) pakka, with the 19 afg7 suffix -ripe, matured, full-grown, fully developed. dat is recorded in PLM 69 and and DNM V.1 in the sense of a cow. It is to be derived from ali reddish or tawny--a colour frequently met with in the case of cows.fa197=faq. According to HS VII. 2.53 fregat would give rise to face. The form focal is used in Hala 691. sevA suhaM kuNau we should read sevaM in place of sevA, as object of kuNau, the subject being sevao (understood). suhaM = sukham unhesitatingly. There is no objection or harm in serving under a master, although service is humiliating in itself, provided one gets these three compensating advantages in return. The commentator, however, explains dan te $43 by Aam Ruinh...34 2979:/ ghenuvRSabharAlakadhAnyeSu vidyamAneSu sevayA alam |He seems to understand the situation as follows: These three things are extremely desirable and sum up or constitute wordly well-being. What more can one - For Private And Personal Use Only

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NOTES 441 expect to get as a reward from service under a master? If these three things are there, then enough of service. Perhaps he understands sevA sukhaM karotu in the sense of sevA sukhaM gacchatu i. e. sevayA kRtam / sevA g is active voice, while is passive voice (imperional construction). Weber (1881), p. 448 renders the last quarter as follows: Well may service bring happiness (but that does not fascinate us). The commentator sAdhAraNadeva says : sevA zivaM karotu sevakAnAM na mAdRzAnAM nirIhANAm / rAlaya - a kind of edible food grain, Marathi rALA. Acharya Shri Kailassagarsuri Gyanmandir 161) chuhio (1) white- washed with lime (sudhita: = sudhayA dhavalIkRtaH ) (2) hungry (:). (1) white-washed with lime (1) i. e. g) (2) oppressed by hunger (ggf or . The sense of (a public square or road-crossing) does not fit in with the idea of whitewashing. Was it the practice to whitewash public squares or road-crossings or to mark in white their borders? 162) The translation of the second half is only conjectural, as the idea is obscure. The commentator equates with : (water) and remarks : na jAnImaH kimabhyadhikaM snehapAnIyayormadhye | neharasa payarasa = nehapayANaM = snehapadayoH / 163) fighting strength, resistance; offensive and defensive might valia = valita retreated. thakkaMti = tiSThanti stand hrmly. 164) neuter gender for masculine, according to HS. VIII.1.34 (guNAyA: klIbe vA / ) phuraNaM sphuraNam enthusiasm, vibrant spirit, spirit vibrating with hopefulness. A 165) saMmANio va as if he has been honoured. He regards the opportunity to fight and strike at the enemy as a great honour done to him. as if he is a newly employed servant, who is only too eager to give striking evidence of his loyalty to his master by doing daring deeds on the battle-field. 166) = pierced or gored. PLM 573 and DNM II. 20 record this word in the sense of dArita or dalita. 167) ekmekassa jAi - ekaikasya yAti charges at one enemy after another. Or we may understand in the sense 'at one another'. In that case should be taken as standing for Er (plural), the hostile warriors charge at one another. For Private And Personal Use Only

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442 VAJJALAGGAM _163) vihuro = vidhuraH beset with dificulties. majjhatthA hanging in the balance, uncertain, undecided. This is the utterance of a hero who is on the point of death on the battle-field. 169) feu = sfin, tilsa or fun, overpowered, hard-pressed. See note on st. 97. 170) RJ = fath-active voice used for the passive in the sense of afg, with foute as subject understood. It is possible to understand R3 as a verb in the active voice, in the sense of urug as done by the commentator, provided that we emend the text as follows: # fua fu farritahu 273 GU10 323 I Cf. 6t. 133. It is also possible to understand 423 in the active sense if it is equated with fat (Imperative active third person singular from var VI. A to be, to exist). In that case 473 would mean fagg. 171) VYRTHE = vafrath to stalk about proudly, pompously, triumphantly. 172) In the Vamana (dwarf) incarnation, the supreme Lord Visnu, assuming the form of a dwarfish boy planted one footstep on the earth, the second in the leaven and was at a loss to know where to place the third foot-step. The commentator quotes a Prakrit gatha, describing the three foot-steps of Visnu. balibaMdhe vilasiyaM balibaMdhavilamiyaM / 173) fourt = faut: =favaram HC: = fafa, disburdened of all worry,or anxiety, fully satisfied at having achieved the object of his master. kaNNacAlira = cAlirakaNNa with transposition of the two words (i.e. pUrvanipAta of kaNNa and paranipAta of cAlira). calacAmara and-lirakaNNa may be taken as forming a Dvandva compound or the whole compound may be dissolved as follows: 93914faa q i i, afai Hata17:, i. e. gaamcadou may be taken to be an 34f4a title with the common property caJcalasva. The commentator takes calacAmara as a agalic compound qualifying mv. Thus according to him both calacamara and cAlira are to be understood as adjectives qualifying kANa. 174) We must supply the word GEETA after fa in order to make the sense complete. fugt=48. See HS VIII.1.129 (98 aligaya) For Private And Personal Use Only

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NOTES 443 175) pahuhiyae is awkward. It stands for pahummi.. 176) The commentator's rendering of orfefeet by Ogrozile is not correct. afere does not here stand for at to wait for, but Ice to accept or receive. On st. 192, the commentator correctly explains the verbal form paDicchaMti by pratIcchanti. paDicchira is. formed by adding the Krt suffix or in the sense of argen (HS VIII. 2. 145) 3100 = 3TIFS or starfa (safa or alfa). 177) sAhijjaI = sahijjaI, sa being lengthened into sA metri causa : according to HS VIII. 4.238. Fate THET E FONTE BATH LEGIN | 178) fertig.- (1) fet gan ti a precisia saffron-like blood in the case of the female jackal and the warrior, and (2) EETATTET giganti The blood-like saffron, in the case of the a luit and the 91417 with whom the warrior is compared by implication, 179) The proper order of the words in the long compound forming the first half of the gatha is as follows : thorajuyaSpahArasaMcuNNi raffrejalautet. Thus we have here garaia of Hgfo- and is furto 2012 = . According to HS VIII.2.4, we should have ey instead of 44. See st. 218. 180) A = = aerei = ei, a case of natuta factal, con... crete used for the abstract. (Cf. szfag in st. 185 and fagt in st. 674). Even when standing in a difficult situation, where he finds it almost impossible to pull the cart. At a rustic cartman, a ploughman, a farmer. 371374Fragui prodding done with the goad or with the wooden handle of the whip. It seems to have been the practice in ancient times to prick, prod or goad a bull with a sharp, metallic point, just as, in the case of elephants, the 319921 or hook is used. T means the shoe-maker's awl and hence a goad or prodding hook. 181) Teutfia is obviously wrong. We must read THE (TEHTHT). E = 3116177, H. Cf. Marathi 1, from Sanskrit V2175177 to call or challenge, with aspiration of the first vowel, 182) fill the burden of the cart i. e. the loaded cart. thaka = thakiya = sthita, past participle active from/ thakka which is a dhaatvaadesh| for FIT (HS VIII. 4. 16). For Private And Personal Use Only

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444 VAJJALAGGAM 183) gari = 30amati ya: who is making his first run (TFN leap, gallop) when harnessed to the yoke of the cart for the first time in his life. As the bull was never before barnessed to the cart (because of the circumstances stated in the first half of the stanza) that was the first time in his life that he was yoked by his master. And when the loaded cart came to a standstill because of some trouble on the road, the eycellent (noble) bull felt very sad that he should not have been given any gradual training in pulling loaded carts before, and should have been yoked to a loaded cart for the first time ever in his life. The commentator, however, explains an ti a: differently. Eggeri, yoked to the cart along with a new, unbroken, untrained bull. vaata v fete to feel sorry(HS VIII.4.132.) 184) Fiat = festi: ploughman, farmer, agriculturist, from & (a plough) plus aita (Taddhita suffix in the sense of using that as a means for achieving his object, or as a means of earning his livelihood).Cf. Subhasita : guNAnAmeva daurAtmyAd dhuri dhuyoM niyujyate / asaMjAtakiNaskandhaH sukhaM svapiti gaugliH|| 185) 9913-neuter gender used for the masculine according to HS VIII.1.34. Test, see note on st. 180 186) at Shtev = 295251750 (by Tafagra of ae and qfama of Aze). This is otherwise known as amanti, butting or ramming against the mighty sides or slopes of a mountain with the head, butting sport. Cf. faga 2, qalsiufcurarsiausi (FC) 187) The mette in the first quarter is faulty. If we shorten tA and pA into ta and it will be quite regular. (sA revA tai paNiyAI te ceva Fantorei 9127 1).HE = Tht or facit a kind of tree of which elephants are very fond. Het = TAIL, rankles. Cf. Marathi Hool. 188) Toft agere Tric. This is Instrumental Absolute Construction, having the same sense as the locative Absolute Contruction. See Speijer, Sanskrit syntax p. 290. 189) Cf. Weber (1881), 820 : HEMENT ETO THE FIRSHEIM bhaigaIdANamaho mahAvaNaM ava mhaaraao| jujjae ThANaM = yat kiMcidapi sthAnaM yuktam ucita Hafa i Any place will do or serve for their residence. or would have been better than 9976. For Private And Personal Use Only

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NOTES 445 190) 1 = 500EI VT to shake. Cf. Marathi Ezut, cu, EE. Cf. EzET, HS VIII. 4.396. See note on the word 7634 in st. 559.9% = 1971. This is an Apabhramsa trait. See HS VIII, 1.370 (315471 el 1) 192) GAT = 71 changes or vicissitudes of fate. The Mss. read *77 or . We must read GT FE... FE or 011 51... 8 98 or 37 577 ... . 193) a flowing = Aleaca do not waste away or be emaciated. The commentator paraphrases jhijjasu by khidyarava. Did he read khijasu ? 194) fateos = paigas unsteady, agitated, unhinged, unnerved, one who has lost the balance of his mind. 195) We should expect fa in place of 9 in the first quarter, as the commentator seems to have read (TEHETEISETA Fal). fait = fata: = 3474a: remained uneaten. fecret-courtship, dalliance. 195) mae rh 951702i-Cf. st. 248. 198) fertizat Ablative singular, HS VIII. 3.8. face=wall fat32 is recorded by Hemacandra as a 479127 for v (HS. VIII. 4.181.) 200) AM = Alt self-respect, fiery spirit, 72965/TUT = "7522Greate or Thaztertuta. gas = safafa. Cf. HS VIII. 1.64 (441907). We also get the form sovai. 202) Laber reads we following the Mss, and paraphrases by eft in the chaya. It is obvious that we must emend the text into (= 7911). Htet - huete eminence, greatness, might, strength. HET small. PLM 472, DNM VI. I17 record 477 in the sense of mg. The commentator refers to gatha 230,where the word #TF is used. 203) For afor Nominative plural, see stanzas 96 and 131. Tisu is used here in the sense of humiliation, while in st. 90 it is used in the sense of moral taint or stigma. The commentator renders gaMjapaM.by vigopakam which perhaps stands for vigopanam and means humiliar tion or confusion (6919.). Cf. Flau in gatha 153. For the idea in the stanza compare stanzas 131 and 260. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 446 www.kobatirth.org VAJJALAGGAM 204) deg jujjhamAbhiDie = jujjhe AbhiDie. The Locative termination of has been dropped here and a euphonic inserted between the two words (we may call it on the analogy of the in Prakrit). HS. VIII. 4.164 mentions there for . * Cf. Marathi bhiDaNe. pahara = pahAra = prahAra; mAIda = maIda = mRgendra, the former according to HS VIII. 1.67 and the latter according to HS VIII. 1.44. Gore suggests the emendation 'mAiMdagaI dajuggamAvaDie mRgendra gajendragafaa, when both the lion and the mighty elephant fell down dead as the result of one single arrow shot by the hunter. The lion and elephant were engaged in a deadly fight, when the hunter shot a single arrow at them and killed both of them. This clearly reveals the terrific punch which the hunter could put into his arrow. For the idea, see the commentator's remarks on the present stanza and also stanzas 206, 207, 209, 210. Acharya Shri Kailassagarsuri Gyanmandir = 205) gayakuMbhaviyAriyamottiehi = viyAriyagayakuMbhamottiehi, with pUrvanipAta of kuMbha and paranipAta of viyAriya. The tRtIyA in 'mottiehi is karaNe tRtIyA and not upalakSaNe tRtIyA as supposed by the commentator. jaMgalaM from Sans krit jAMgalaM flesh. kiMgara = kiNijjara, active voice form used for passive voice form. Cf. st. 241 where fe is used in the sense of . 206) = Hala 119, where the reading is for and 'jo mattA or jovaNummaiyA. Cf. stanzas 207, 209, 210 and 211. ummaiyA = unmattA or unmAditA. daMpa = ullikhana, tvak or tvagutakara or takSaNa shavings, parings, carvings, thin slices or shreds (of the bow).HS VIII. 4.194 gives ?as a dhAtvAdeza for VtakSa rupa appears to be connected with raMpa. The more and more the hunter becomes attached to his wife and dotes on her, he grows physically weaker and weaker and unable to wield his heavy bow. He has therefore to remove thin slices from his bow with some paring or planing tool so as to make the bow lighter. The hunter's wife is extremely delighted as she throws on the street the slices removed from the bow, because she knows that they are an indication of his growing fondness for her. For Private And Personal Use Only 207) = Hala 120, where we have the following readings: ukkhirapai for o khippai; gehUMgaNAhi for gehaMgaNAu; uvaha dhaNusaMpariMcholI for ghaNusyoparicholI. mo = aho interjection of surprise. See st. 324. sohAdheyavaDAi dhva may stand for saubhAgyadhvajapaTAni iva, or for saubhAgyadhvajapatAkA iva. 'paDhAyA iva

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NOTES 447 paDAva > paDAi vva, ya being changed into 3. dhaNurao paricholI is to be explained as follows: dhanuSaH rajaH sadRzAni yAni ullikhanAni (strips, chips, slices, shavings) if: -a mass of the tiny (thin, fine) shavings or slices of the bow (sUkSmakaNapaMkti:). Acharya Shri Kailassagarsuri Gyanmandir 208) par3a par3e = patiH, shortening of I metri causa. juvANA yuvan in Sanskrit becomes javAna according to HS. VIII. 3. 56 (puMruyana ANo rAjavaca ). Did the commentator read khijjati instead of jhijjati in the second quarter ? jhijjati stands for kSIyante kSIyante can assume the form khijjaMti in Prakrit according to HS - VIII. 2. 3 (kSa: kha: kvacittu chajhauM ). But jhijjati can be rendered only by kSIyante and not by khidyante Even if the reading before the commentator were faf, in the present context khijjaMti must stand for kSIyante and not khidyante. 202) vAhavANo Nominative Singular from vAhajuvANa ( vyAdhayuvA ). dhaNuliha = dhaNu + ullihara, the u of ghaNu being dropped according to HS. VIII.1.6 (luk / varasya svare pare bahulaM luga bhavati / ) caDa is mentioned as a dhAtvAdeza for / Aruh at HS. VIII. 4. 206. Cf. Marathi caDhaNe. mela (mila) is a dhAtvAdeza for according to HS. VIII. 4. 91. ummila = unmuJc to drop down, to let fall, here used intransitively in the sense 'to slip or fall down'. 210), an Apabhramsa trait. Cf. st. 131 where is used as Genitive Singular form (=). According to HS. VIII. 4. 336 (DaseheMhU), the Ablative Singular form ought to be karahe or but we have here the form according to HS. VIII.4.329 (taciaj tact: aridsqost 1). fargevisfaderyet - Age (yo) mekani a seydi a the hollow or cavity of whose cheeks is blooming and whose mouth is upraised. The cheeks which till now were hollow (concave), become full and bulging with a sense of triumph and achievement. Till now she was adhomukhI, now she becomes unmukhI. Laber following the commentator paraphrases visphullagaNDaviparAGmukhI, which does not make good sense. The word fat does not occur in Sanskrit and appears to be a pseudo equivalent of fas ( = visphuTita or vikasita). 211) thanks to you, because of you, i.e., because of the powerful fascination that you exercised upon your hus For Private And Personal Use Only

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448 VAJJALAGGAM band--the hunter of wild game-he became enamoured of you and began to dote on you so much, that he lost his physical sta. mina and could not use his bow to kill wild elephants. 212) = Hala 173. TEM is recorded in PLM 294 and DNM VI.58 in the sense forces a plume or feather, eat from the + * (Taddhita possessive suffix, according to HS. VIII.2.154.) meg = = taken, derived (obtained) from i.e. made out of. The commentator explains the reason of the proud bearing of the EM1494, as follows: During the time that the hunter stays with the 211494, he is excessively attached to her, with the result that he has no stamina left in him to kill elephants and so he kills only peacocks, whose plumes the 69744 wears on her head as a trophy and an ornament. But during the time that the hunter stays with her senior cowives he is not very deeply attached to them, with the result that he has sufficient stamina in him to kill even elephants, the pearls obtained from whose heads are worn by the senior cowives as ornaments on their bodies. So the wearing of peacock plumes by the 8274714 is an indication of the hunter's deeper attachment to her, while the wearing of pearls by the senior cowives is an indication of his feeble and luke-warm attachment to them. 213. Cf. Weber (1881) 951. APA - A moving with heavy, dull steps ( = 348T). 306 is used here in the sense of bhAlastha-a case of bhAvapradhAna nirdeza. This stanza is quoted by Mammata in Kavyaprakasa X as an example of patiear. The re ding adopted there in the second half is : garaget acfi afthree Fog (or EET) I 214) Supply vi after mayacammaparigaho. parigaha = parigraha a collection or stock-fevera Efa ARTE: 215) The deer's fascination for music is proverbial in Indian literature. Cf. raghuvaMza XVIII.13. : sakadavivignAnapi hi prayuktaM mAdhuryamISTe harigAna grahItum !; mAlavikAgnimitra III mayA vyAdhagItaraktayA hariNyevAzaGkitayaitanna vijJAtam / tANa ciya area yui = aro stojatie fara i.e., fat is used in the wrong place (FA). 216) This is the utterance of a deer. 217) geo la H ATI = tu guat, hatchai, h, i, it F to be enough, to be over, to come to an end, is to be traced For Private And Personal Use Only

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NOTES 449 to the Sanskrit root (45) to go, to move. The sense of the Prakrit root appears to be only a metaphorical extension of the sense of the Sanskrit roor? (). Ct. Marathi tu, dva, to come to an end, to be finished, to be over. 9.7 = FT TOT 11331 (6414:) = ut la 27 (or do it). i = 077:, che neuter gender being frequently used in Prakrit for the masculine. Or ili may be equated with Gife (Hilfana). C1. HS. VIII.1.271. This is the utterance of either the male deer or the female deer Supply amhANaM after do. 218) fs = re pierced or wounded. 219) Here we are told how a number of deaths took place hy a sort of chain-reaction. It must be supposed that the hunter's wife had gone to the forest to witness the game shooting (9791). PE = TE] See HS. VIII.1.22 (GT1 ). = gfiali, past participle from mukyai (= muktayati) which is a denominative verb from the past participle EUR (=#*). 220) de rechteffiT is equal to actife967degETTwith peranta of 30 ga = safe= greatly blooming, expanded. According to HS. VIII 4.223, v gode is a substitute for vegg. Or 3ds may be eguated with 307 () excessively, extremely, (that which has crossed the beach or coast, hence excessive). BERTET = excessively charming. facia415 = aa faarfer pleasures, merriments enjoyments, luxuries. khuDukati, khuDuka is mentioned as a dhAtvAdeza at HS. VIII.4.395 (atearatai vET79) without indicating the original Sanskrit. The PSM gives the sense toa eit ATE ZH77, to rankle in the mind like a barb. The commentator paraphrases get by Hafa. The word t hat occurs in Hala 216. Weber (1881), p. 84, discusses the word gefashi, which is explained as tualet by the commentators on Hala. Weber seems to suggest the sense "stiffened" (exhausted, tired out) for the wor d. 221) kes a certain kind of tree or shrub growing in deserta regions. Filter a thorny plant growing in deserts. The leaves of both the ute and #ic plants. products of desert-regions, are relished by camels. The camel's fondness for thorny plants and trees is proverbial in Indian literature. Cf. Arregler, 1.28 : factaat alan yang hadi: falch i Title = 957 a bud. 950EUR also means -193737, sound produced while eating or chewing somen V.L.... 29 For Private And Personal Use Only

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450 VAJJALAGGAM thing. See HS. VIII. 4.423. qufafan = gut + 274fFF IF ( = 217) is an indeclinable. But here the Locative singular ending fw is added to it. gefin is as good as (Locative singular form from the indeclinable 377). See note on the indeclinable form feed in stanza 150. Cf. the form or in stanza 671. 222) a = get i repeatedly, again and again. Or goreet may be taken to mean 31481 excessively. For IEH, see note on stanza 122. 223) We must obviously read of eit in place of FEET in Laber's text. The first half of the stanza is a long compound being an adjective qualifying Thunderstood.--The difficulty about this stanza is as follows: The camel is really feeling home-sick, as it is no longer in the midst of its familiar surroundings, namely the desert-regions with their hill-tops, Pilu leaves and Karira buds. (Cf. stanza 221 above). It is experiencing a nostalgic feel. ing. If now it is really far away from the Antarti-the desert-region. (see stanza 222), how is it that it is described as drying up with its sighs the tip of Pilu-shrubs ? Are we to suppose that there are Pilu-shrubs even in places away from desert-regions and that the camel dries up their tips as it stands near them with its neck reaching down to them, but recollecting all along its former asso. ciations with the desert-regions? 794 fw-even a bunch or cluster of ordinary grass or of the Pilu leaves. As the camel refrains from tasting even a bunch of grass or of Pilu leaves, the author says aftamagadj. elem 15 is equal to 31 fraagad ( = 347789qhh ) without even so much as tasting it. HS. VIII. 4.258 mentions cakkhiya in the sense of AravAdita. cakkha is a dhAtvAdeza for / ravad or / svAda to taste. According to Weber 779 is connected with the Sanskrit rootte 11.P. to eat. cf. Marathi graut. 224) tA = tAvat to be understood in the sense of api tu but. #1 = #1 real. See HS. VIII.4.132. = Tiara manage to live, continue to live, keep yourself alive. The MSS read #rafie ( = 34427:) (Nominative plural). The commentator too follows the same reading. But it does not make any sense. We must obviously emend akkamarusthalIi (amarusthalyAm ) (Locative singular), or akkaHay ( = 3:) (Locative plural), 37857546 = B erat AETAEFTA thorny cactus. The Harten referred to here is only the ordi For Private And Personal Use Only

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AC NOIES 451 nary desert, which grows 57 (sun-plants or cactus) and not the native desert of the camel, which abounds in these and mate trees. feu from * to move about grazing and hence to graze, to feed on grass, leaves etc. 225) #fo = fa, 'O friend', said by some one to his or her female friend. kiM ci varaM tassa jaM diTuM-tassa is to be equated with tega i.e. FETT, whatever is seen or found or thought by the camel to be somewhat good at first sight. We should expect in the place of it. Va from Sanskrit 13 ( = fagla) to spit out. Cf. Marathi Fri faras = afaan = arata. For v228 see note on st. 223. 97. 445 zaaj tasting or trying hundreds of trees in this manner. The cim nentator wrongly renders cakkhiuM by AravAdayitum. It ought to be 311711.See HS. VIII, 2.146 (97ETATIEI:), which prescribes (or 3) as one of the suffixes for making gerundial (absolutive) forms in Prakrit. CfHT=#17 in st. 261. 911 = 577 = 54 tree. The camel appears to be a very fastidious animal. The commentator's remark, yukto'yanartho, athavA yad viruddhamapi yamya jivAyAM lagnam / ko'dhaH / yAmai yad rocate tadeva param zI bhAvaH / , purporting to hit upon the exact idea suggested by the stanza, is obscure. According to the commentator the stanza contains the figure 375g74zihi, in which the camel stands for a fastidious lover. 225) 900=17, lean, emaciated. DNM VI 14 records 4785 in the sense ale-sharp In the commentary, Hemacandra says : pattalaM kazam ityanye / The word is used in the sense of tIkSNa in stanza 291. n the present stanza it has the sense of t. In stanza 537 it is used in the sense of 421(97) with the Taddhita suffix added ', without any change in the meaning. For 4719 in the ser.se of pal, cf. Marathi ur thin. It appears from this stanza that the cainel is also a native of the Vindhya mountain, although in the fa51 (stanzas 186-190) there is reference only to elephants and not to camels. It is not clear from this stanza by what name that particular creeper is called (E1 27). It is obvious that though the emaciated camel was standing in front of a certain creeper, which was beyond the reach of other similarly emaciated camels, he did not pay any attention to it, being absorbed in thoughts about the Vindhya mountain. On stanza 226 the commentator says that 77199747919777 is suggested by it. So it is clear that he regards it as an example of HHTHIRI with a subtle suggested import. For Private And Personal Use Only

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452 VAJJALAGGAM 227) The commentator rightly points out the hidden import (714 Finliftigarra) in the case of stanzas Nos. 227, 228 229, 230, 231 and 234. He introduces the hidden import with the words 3401 wa:, mart: 09:, 3 914: etc. Even stanza 235 has a hidden import in the context of amorous dalliance, though the commentator is silent on it. Stanzas 232 and 233 also do not have any suggested import according to the commentator. But even in their case a suggested sense can be pointed out. qfaziu = lite, ? being changed to according to HS. VIII.2.3 (*: : 21738). 228) FEHT = falsit excessive, abundant, teeming. In st. 173 the word faent has been used in the sense of fafan HFT PATH = jarn of the Genitive being used vicariously for the Accusa. tive (tit tui). Laber's rendering FT ona in the chuya is not correct as it does not fit in with the active voice construction 30991 . If the Genitive oft is to be regarded as used vicariously for the Ablative, we must read 7 (= 1 229) 1995 possessed of strong, oppressive, aggressive, overpowering fragrance. 5GT (Gal: 4717) unrestrained, unchecked, strong, powerful. 230) parAhutta rather stands for parAgbhUta. than for parAGmukha. See note on st. 122. HTC = 9, 3ETFH1, tiny, small, raw, undeveloped, jejune. See note on st. 202. 231) HEB = ugali. HEK + 3* (Taddhita suffix added and i.e., redundantly or pleonastically) - 41 (Abstract noun suffix). The form should strictly be reggae (Instrumental sirgular). eppur = a thin, tenuous, mcagre, spare. 232) Faeri excessively. See note on st. 248. C=Ra. The word 17 which is feminine in Sanskrit undergoes gender-trapsformation in Prakrit. See HS. VIII.1.31. $74, fly , BU HFITT, all the bees in the world were attracted to that particular forest, to that nowhere else apart from that forest could any bees be seen or found, or they could be found orly with great difficulty. lakkhate' = lakSyante by direct phonetic reduction from the Sanskrit original. The normal form in Prakrit would be afaasasa. 233) For Fritsit see note on st. 112. FEG @ We should expect joe (= yasyAH ) in place of jassa vi. Or we may take jarasa vi as For Private And Personal Use Only

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NOTES 453 *standing for mAlaIvusumassa vi. api is in any case bhanmakrama and must be connected with famil. HS = . See HS. VIII.1.244, 254. 234) szita = 5:afta or appear. This is an Apabhramsa form. Cf. similar Apabhrarsa Absolutive forms: Enfeqfa (343), qarta, (373), paela (410), ala (475), gufi 487). See HS. VIII.4.4-9, 440: # gc3fa3a4: 1 fiqufiquefaufacta: (For sairastuia cf. st. 463 3713 ayles. Cf. the form uit in st. 67. 32 (32) is a denominative from 377 ( = 3), raised up, erect. See HS.VIII. 259. HISZE FIHTCS the Malati proclaimed or gave a challenge with her language of fragrance (wtar 177haalfaan). 1643 is mentioned at HS VIII 4.78 as a 97747 for 1987, is the subject is 174 (smell). Laber reads We must emend this into 4731 = 4!). From the explanation of the second half of this gatha as given by the commentator, he appears to have read as follows : ghara u ja gharAsamattho meM to mhuyrjuvaago| But from the concluding remarks, which give the covert sense (3779) of the gatha, the reading followed by the commentator would appear to be para uju para ganamattho meM etaM mayarajuvAga. Liber has given the text according to the forner and the chaya according to the latter reading. HE = R14 3172471, E being used in the sense of AIH. Cf. st. 191 AF TE cita 24. We could read * in place of #{ without disturbing the metie. = 5, the shortening being due to the requirements of the inetre. Cf. Additional gathas Nos. 496*14 and 641*1. For the idea cf. friti371 XIV.52 9764174y2409170gtealeg #1241 135) 34 (or 381) = 934. See HS. VIII. 2-211. ATEH = lalat, cf. st. 109 and 136. zgzi, 18!?, either 'nails and proboscis' (45 compound) or needle-like sharp-pointed nails (claws) (The 57, Fire compound). This star za, like most others in the armiq, has a subtle suggested import in the manner of BATHT, some kind of 7114f algaller being suggested by the 3#THISIOTER. 135) For at af Huf-Why then do you not say so? Aletleri, the shortening of is due to metre (H$.VIII.1.4). For the idea in the stanza cf. Eduat (original) Ariffe $234feur esamte I ARETTA sarincha bhamara bhamaMto na pAvihisi / / kAvyaprakAzaX. 237) ti, neuter gender used for the masculine according to HS.VIII.1.34 (Inlar: taal). Tata, this is really a neuter form (cf. For Private And Personal Use Only

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154 VAJJALAGGAM Sanskrit o:). But it is used in Prakrit in connection with masculine words and feminine words also, just like the form afoot (st. 131, 203). See HS.VIII. 3.121. For the idea in the star za compare kumArasaMbhava III.28 : varNaprakarSe sati kaNikAraM dunoti nirgandhatayA sma cetaH / prAyeNa sAmagrayavidhA guNAnAM parAGmukhI vizvasTrajaH prvRttiH|| 238) phulatu = puSpantu / / phulla really represents VphuTa from / sphuT to bloom, to expand, to burst open, see HS. VIII.4.231 (sphuTicale:). The word phulla (or utphulla, praphulla) is used in Sanskrit also, in the sense of puSpita. HS. VIII.4.177 gives phuTTa as a dhAtvAdeza for /bhraMz also. 240) ruNarugai, cf. raNajhagai in st. 633 and jhaNajhaNai in st. 327. /ruNaruNa to drone, to make a droting sound. khivai aMgAI droops or tosses its limbs (wings). paMcAvatthaM gao = paJcavaM gataH / paMcAvatthA means death. Here paMcAvatthaM gao means mumUrSuH-standing on the threshold of death. 241) nibbharakaMThaM = nibharokATham-nibharA utkaNThA yathA syAt tathA with excessive yearning. mA ruvasu = mA rodI: or mA rudihi. / ruva = VEF according to HS.VIII 4.226 : rudnmorvH| vIsarai = vIsarija, active voice form used for the passive, cf. st.205 where the active voice form fam is used instead of the passive fafi.cz. Or we may take part la as subject (understood) for the active verb #873. The statement made in the second haif of the stanza is not quite correct. For the fargs of separation from one's beloved consort are forgotter rot only when one dies, but also when one is reunited with ite beloved consort. Cf Hala 349 : aNNaha na tIrai cia parivaDdatagara piaamarasa / maraNa. viNoeNa viNA viramAu~ virahadukkhaM / / 242) jAva na viyasaI-while she had not yet bloomed, i.e. before she had bloomed. IsaM pi na varai-~this is really equal to Izamapi na vRNoti and not ISadapi na vRNoti as understood by the commentator and by Laber in the Chaya. Isa = Iza, hRdayeza, prANezvara-her lord or corsort. It is possible to get the following sense even if it is equated with. ISat : even before the Malati had shown the slightest inclination to choose or woo her lover or consort. aviNIya = avinIta rough, rude, unmannerly. Here too the commentator explains the covert sense which is suggested by samAsokti : kAcana nAyikA anavatIrNatAruNyApi priyaH pAtumArabdhA / Cf. Hala 44+ : jAva Na kosaviAsaM pAvai IsIsi maaliikliaa| maaraMdapANalohilla bhamara tAva cia malesi // For Private And Personal Use Only

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NOTES 455 213) viyasaMtasarasatAmarasamasala - viyasaMtasarasatAmarasaTTiyabhasala, a madhyamapadalopI or 3114114ard (elliptical) compound. C1. 174zeina st. 275. na urita is really equal to gamyante. We should have either diyahA gamijjaMtu (= divasA gamyantAm ), (Imperative mood, passive voice) or diyahA gajjAsu (= divasAn T7: Potential mood, active voice). The commentator seems to have read gamijjaMtu, since he explains : divasA yathA tathA nIyantAm / Cf. st. 244 : 3074 has 244) Cf. Weber (1881) 819. arau is explained by the commentator as ATarUSaka puSpa. The word vAsavakusuma or vAsavapuSpa is not found recorded in the Dictionaries, We, however, get the word sharavil, zaraforator or Flag (5921). It is explained as colocynth, cucumis colocynthis, a wild bitter gourd, in Monier Williams Sanskrit Dictionary. In Marathi is is called kavaMDhaLa. Cf. rasagaMgAdhara : 5493f 9 pre chliai gera! 3477:Filcad quiga alaa rajamii ll It is not certain whether in our gatha, the garbuit plant is meant by the word 4147. The Sanskrit equivalent 37269is found recorded in Monier Williams Dictionary in the forms aTarUSa, aTarUSa, aTarUpaka and 4724 and is explained as "the shrub Justicia Adhatoda"; Apte: Name of a very useful medicinal plant, the shrub 12 (Justicia Adhatoda or Justicia Vasaka- 35 ahl in Marathi). #71.97> HI>Afa An, shortening of the final 8, metri. causa. For the second half, compare: 3197 for at HGTfO; 434fa1 The idea seems to be that during the months prior to the spring, i.e. during the autumn and the winter-months, the bee should somehow manage to keep itself alive by feeding on the inferior juice in the area or alah flowers. If it luckily survives the rigours of the cold season in this manner, it will be able to enjoy the beautiful luxuriance of the spring. The commentator seems to have read 937 FOI instead of 4301 (plural). 245) mA tuMgasu is explained by the connmentator as mA bhrAmya-do out roam or wander. Is this connected with the Hindi 7 (distressed)? If that is the case, hi le can be explained as #Tate or 71 JTpH, do not be uneasy or distressed. 1946 stup e fia faza HTET HT 046 fucent, perched on the lotus-petal. The commentator explains paMkayadalaNilaya as paGkajadale laga. He takes paMkayadala ns a de-inflected locative singular standing for paMkayadale and Nilaya as a verbal form (Imperative second person singular), from va + ai facafa) to For Private And Personal Use Only

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456 VAJJALAGGAM perch on. = chf. P--to accrue, to fall to one's lot (ct Marathi sAMpaDaNeM). 246) de = he, HS. VIII. 2. 196 : de samukhIkaraNe ca, which means prArthanAyAm This stanza says that the Malati flower does not bloom in the autumn season. But stanza 232 (1) does associate the Malati bloom with the autumn. (247) bhramara is derived from the root bhram (bhrAmyati) to roam or wander. bhrAmyatIti bhramaraH - the wanderer, vagrant, or bhrAmyati ca roti ca iti , the wandering, unsteady hummer (buzzer). i = cifin: or lagita : = AropitaH, arpitaH or lApita: irom causal of the root lI or lA to take, receive, obtain, take up. C1.Hala 458, where means application or laying on. See Weber, 1881, p. 195. DNM VII.27 records 13 in the sense of a (or). Cf. Marathi at lAge. so niuNo bhamau ja bhamai - We bet, it will not be able to extricate itself from the Malati flower and wander away from it. Cf. VI.1: yena zriyaH saMzrayadoSarUDhaM svabhAvalauretyayazaH prasRSTam / The commentator explains the covert meaning suggested by samAsokti. 248) bhariUNa = smRtvA / bhara is mentioned as a dhAtvAdeza for smR at HS. VII.4.74. jaha sA ( kuMdalayA) vi pajjaliyA - cf. st. 196 (gayavajjA ). kuMdala yAma ulapariTTieNa : | = kundalatAgukulaparisthitena / The commentator seems to have read kuMdalayAmaulovariThiega (kundalatAgukulo paristhitena). 249) If this stanza has anything at all to do with the bee and if the adjective bosaha... vAsiyaMgara qualifies bhamarassa (understood), it is not clear what is meant by feff-the realisation or attainment of the heart's desire (on the part of the bee.. (=or fa). What is the heart's desire on the part of the bee, and how is it fulfilled immediately (cirAt sadA kasya jAyante means acirAdeva jAyante ) ? The attainment of the heart's desire on the part of the bee cannot ever be delayed i.e. can never be delayed-is bound to be instantaneous. If, however, this stanza has nothing to do with the bee, but rather with any person in general, then it would be out of In that place a misfit-in the section on the bee (9). case the meaning would be as follows:-When the body of a man is perfumed with the juice (honey) of the Ketaki flower, whose abundant, intense fragrance is spreading all round, the acquisition (realisation) of his hearts' desire, that is the conquest of his For Private And Personal Use Only

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NOTES Acharya Shri Kailassagarsuri Gyanmandir 457 beloved cannot ever be delayed i-e. can never be delayed, but is bound to be immediate. For the appeal of the fragrance of the juice (honey) of the Ketaki flower is irresistible. It is possible to understand of as standing for far with shortening of the in f. The pluralis puzzling. If we read it (singular), the verbal form would have to be changed into 1. We find the reading 'velabhA for 'piyalaMbhA in the MSS G and I velaMbha = vilaMbha Or 'vipralaMbha or A disappointment or frustration. In the case of a person whose body is perfumed with the juice (honey) of the Ketaki fower, disappointment or frustration cannot take place even after a long time or the frustration (non-realisation) of his heart's desire cannot last long, because the appeal of the fragra rance of the Ketaki flower is irresistible. It is also possible to understand in the sense of f delay in, or postponement of, the realisation of the heart's desire. Thus understood the stanza contains a glowing compliment to the fragrance of the Ketaki flower and has nothing to do with the bee. On the whole the sense of the stanza is obscure. 250) the Malati branch i.e. the Malati creeper.Gore understands in the sense of cluster, clump or thicket. In the next gatha the word is used in the masculine gender. The commentator explains the covert sense of the stanza as follows: yathA kathana yuvA atikrAntatAruNyAmapi guNagaNayuktAM nArIM prathamopabhuktAM na tyajati / 251) = Weber (1881) 755, with the variants for and bharate for saMbharaMtehiM DhaMkharaseso is explained by the commentator as patrapuSpAdirahita, shorn of flowers and leaves. Cf. Maarhi DhAMka, DhAMke~ a leafless branch. bahalimaM, Accusative singular of balimA (feminine), abstract noun formed by adding the Taddhita suffix imA to baddala (abundant), according to HS. VIII. 2.154 (aaa). The word f is both masculine and feminine according toHS.VIII. 1.35 (vemA lyAdyAH striyAm )* 252) nibiDa dalasaMThiyA = niviDadalasaMsthitA = niviDai: dalaiH saMsthitA standing with tightly closed petals (upalakSaNe tRtIyA). savisesaM = savizeSam = sAkalyena fully. The commentator explains the suggested sense as follows: idmaidNprym| yathA kazcana kAmukaH kAMcana anavatIrNatAruNyAM kayAcana yuktyA suratakSamAM vidhAya aguajad, a fagnt wafefa | For Private And Personal Use Only

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458 VAJJILAGGAM 253) iyara = itara other i.e. inferior. The commentator Ex. plains the suggested sense as follows : ayaM bhaavH| pradhAnasthAnasthitAM nibiDakucayugabharanamyamAnamadhyAM madhyavayasaM nArI ramitvA IdAnIm itaranArI: kAmayamAno na lajjase he yuvan iti upaalmbhoktiH| 254) The commentator explains the subtle suggestion in the stanza as follows : sarvaguNaparipUrNAyAH kAntavizrAntalocanAyAH surate sukhIbhUtahRdayasya yUno hRdayaM sAmAnyanArIrataM yathA nAnandayati tathA kenacid ucyate / 255) gahaNa = gahana a thicket (of trees). There is reretition between q and 700. It is possible to understand qui in the sense of vRkSa, so that vaNagahaNa would mean a thicket of trees. Or vaNa may be taken to mean uvavaNa (upavana) a garden and kANaNa a forest. The compound sarisatarU is faulty. We should have sariso tarU. We can of course look upon Afh as a de-inflected Nominative singular form (= sariso) (a luptavibhaktikanirdeza) qualifying tarU as an adjective. 256) jaM yat = yadA. tahadaraseNa-tIse amaratarukusumamajarIe laddho raso jeNa, so taruddharaso, tenn| saMkappo kao = saMkalpaH kRtH| saMkalpa-resolve, restrictive, privative resolve. The bee imposed upon itself a restriction regarding the enjoyment or tasting of other flowers i.e, dismissed from its mind the thought of ever tasting any other lowers. In amaratarukusumamaMjari, the final short s has been substituted for long I metri causa. 257) dhavala (addressed to the swan) oh pure, white one ! ki tuljha. supply itri, what has happened to you? Cream may be taken as a bhAvapradhAnanideza, standing for valatA, ard further as a de-inflected form (luptavibhaktika nardeza), so that kiM tujjha dhavala = kiM tuljha dhavalayAe- what is the use of your spotless purity? The commentator explains : (he) 6vala kiM tava kathyate--what shall we say to you, ch pure, white one? tA= tat then. kattha = kutra, used in the sense of butaH (why) or katham (how). 259) argfesar a small river, rivulet. Cf. Marathi 3180. See stanzas 105 and 261. ucchaliyA = uchalitA (from ut + Vzala 1.P. to go, to move.ucchala to rise up, to swell, cf.Marathi usaLaNe)-bursting, swollen, being in a spate, flooded. savistharA grown in its breadth or expanse. The commentator reads pauttarA (= payauttarA= pracurajalA)which he explains as calahujalA. ____ 260) Cf. stanzas 131 and 203. The commentator's remark 217811 Staat is obscure. For Private And Personal Use Only

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NOTES 459 261) aquiferunaafcal SAITAI 97 STUDENTI salar (936l, sfeert tremulous, unsteady, moving up and down) RITT gafas MateCATA I aar 987 affA7 at fa / The commentator takes the word beter to be a noun (wave ?). 731 = 29 = 4a, with lengthening of 3 into Fi metri. causa. See starza 7EUR4 where the fair Eet is, used. It is also possible to equate qat with 77: dumb, speechless. The commentator understands this stanza as indirectly addressed to a 914h, who after enjoying the company of a beautiful and cultured lady. subsequently transfers his love to an inferior woman. 262) Po let cFi) really stands for taia, a ciow or crane. It is rendered as frog by Dr. J. C. Jain on s. 52 ci his History of Prakrit literature (Hindi) (1961). ISM gives the sense as fafaziu. Better to read you fe than u. 1-The duplication of fi in his according to HS. VIII.2.98-99. 263) APRINT = fit : = oznaat: 1 264) HTTo = Faizdo=4899*a with heart and soul, without sparing any pains or efforts. 349 stands for 34, with 4 first. shortened into and then changed into 4. C1.517H (st. 474) standing for puttie (Vocative). Or asthamiya (= astamita) may be regarded as a deinflected form (luptavibhaktika nirdeza). CI. bIyadi yaha in stanza 325 and aMcala in stanza 369. Or 3fingalaa may be taken as an irregularly formed compound. 265) A9% =(1) 77, (2) 2a. ecas = lend, see HS. Vill-4.256. (TEaca:), qafostalowapat free from the reproach (censure or blan e) of vanity or overbearing pride. 979 55 = 79714, Potential partici. ple used as a noun in the sense of farai. 266) When the moon is there, what is the use of numerous stars? They are redundant. When the moon is not thue, what is the use of numerous stars ? They are too faint or feeble to illumine the world. The commentator appears to have read. mahAmahIvalayaM. 267) The commentator appears to have read facile ( = faglardan ta). 9301950, a FAIETTET compound. 268) harasiratilao the distinguishing mark or ornament of Siva's head. The commentator seems to have read freznfica (= For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 460 VAJJALAGGAM = tribhuvanatilakaH) the ornament of the three worlds. dasiyA = dasiya (dazikAm = dazAm i.e. durdazAM or duravasthAm-a deinflected form (luptavibhaktika nirdeza ). samagrahae = samIhate = kAMkSati, prApnoti, bhajati, kalayati. vi is bhagnakrama and should be connected with (f). The commentator explains this lean, reduced or denuded state of the moon as the one on the second day of the bright half of the month (dvaitIyika: = dvitIyAsaMbaddhaH)datiyA vi samIhae also suggests according to the commentator the sense: just as a star-crossed person has to entreat others even for a cluster of the fringes of a garment i.e. even for tattered bits of cloth or rags for covering his body (qateoftua argija-fu aniga apofa, lokebhyaH iAta zeSaH 1). 269), has been recordad at HS VIII.4.55 as a for the root fast I, IV, and IX conjugations, which means to hide or to be concealed lukka perhaps stands for luppa ( lupyate ) which means to disappear, vanish and then to hide. or 270) The word means The PLNM 193 and DNM Vil.24 record chala in the sense of chappaNNaya and chaliya ( = chalika). cheka - cheya-cheyala (with svArthika suffix alla) - chayala-chalaAccording to Weber (1881), p. 384, 3 is not to be phonetically connected with, but with (9). Cf. Marathi sly, wily artful, si castic, satirical. is found used under HS.VIII, 4. 412 (savaMgachaDala) in the sense of chAyAvAn (rUpavAn, kAntimAn ) ( chAyA + illa, possessive suffix). Pischel compares Marathi fer handsome, graceful, which however seems to be connected with 34 (+ EUR). In the present section has two senses, one good and the other bad. The good sense of the word is: cultured, learned, educated, wise, intelligent, prudent, far-seeing. The bad sense is: shrewd, clever, cunning, full of duplicity, wiles and tricks, a rascal or scoundrel. Some of the stanzas in the present section, for example Nos. 270, 271, 272, 273, 278, 282,283, 284 are in praise of cultured, good, straightforward, prudent, learned, intelligent people. But others like Nos. 274, 275, 276, 277, 279,280, 281 are in praise of shrewd, cunning, rougish people, who are called in st. 281. For the sense of a in general see Dr. A N. Upadhaye's monograph-Chappannaya-gahao or the gathakosa, Journal of the Oriental Institute, Vol. IX, No. 4, June 1962 p. 387-388. For Private And Personal Use Only

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NOTES 461 271) Hivizi = 7 H at = qiralfeti I crooked, clever, ingenious remarks, which have a subtle, suggested sense concealed behind the apparent sense. vakrokti is explained as vaidagdhyabhaGgINati by kuntaka, author of vakroktijIvita. The commentator renders vaMkamaNiya by anyokti, which means the same as vakrokti. 272) die u = vifus =5647, suffix of the Gerund added in the sense of the Infinitive. C1. 6f639 ( = yfes) (st. 31), 27307 ( = 418), Eft:17 ( = EiE) (st. 677). fce -knows how to make clever, witty, suggestive, crooked remarks and also understards the hidden sense of such remarks made by others (jaMpiyamattaM ca jANae attha) 273) Safa?t = **f$it: = deg34ar:, assailed or overpowered by i.e. in possession of or endowed with. Gore: passed over, disregarded, not favoured by, great forture. 3117 TT = STA UTHT: 1 Apadam >AvayaM>Ava: (change of ya into i)>Avai (with elision of the tinal nasal). ETA mentally unwell, restless. 274) Cf. HAYAT 172472431414474EUR TTTATTET Hate de aceasta HETERTIFI! Here the word 37 is obvicusly used in a bad sense, namely, cunning, tricky, wily people, full of deceit and doubledealing. 275) Apabhramsa form. Cf. st. 54 and 278. Hata cciya = sarisasarisA siMcaya, with ananusvAra after the first sarisa according to HS. VIII.3.1. The stanza means that shrewd people behave with equal cunning with all without any distinction, those who are likely to be useful to them and those with whom they are not likely to have anything to do at all. 276) kahavi in a wonderful manner. satbhAvavAhira foreign to, divorced frem, lacking in sinceriti. For a similar use of amfeta see st. 158. sIsehi ghumati are honoured and chaired. buddhabha is the dhAtvAdeza for vare in the passive voice according to HS. VIII. 4.245. aPS> a>30173978.7 is ordinarily changed to in Prak rit (HS VIII. 2.26), but here it is changed to 3H as if the original form was to 277) Azo to deceive, outwit, defeat. 231 = 771417 according to the commentator. For feetcai cf. fegzaal, Additional gatha, 551*1, p. 262. 278: We must obviously read a a reggo ior iz fagmur. For Private And Personal Use Only

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462 VAJJALAGGAM 279) Here the word watjujal--magnanimous is used as a qualification of the admis. 280) For bahukaDakavaDabhariyANa cf. st 61. piDe paDa:.--comes or falls under the influence of, Teilha according to the commentator, fus stands for five according to Laber.fque means food given by a supe. rior person to some one who depends upon him and is at his mercy for his subsistence. The PSM equates fos with fua (hox or basket) and explains it as pogl, laat. The PSM quotes the following line from 941#(176): at ar dur th 17 HE piDe paDio. Cf. goyare paDasi in st. 281. 251) 73474M = TEHA --shrewd, clever ones. See Dr. Upadhye's article on Chappannaya- gahao, mentioned in the notes on st. 270. The exact sense of 172 gr.#AT is obscure. This is rendered as utpha vRSabhadAhaikamaNDitA by Laber. The Ms.C reads thoravasaNa rell, which yields some sense at least: adorned i.e., branded exclusively with the burns (F12, cf. Marathi 92%) of great calamities. The commentator paraphrases: ayat AliEat, where utsRTa appears,to be a corruption for utkaSTa,which renders thora ( = mahat), **= *PS# with very great difficulty. Cf. st. 437. 202) Cf. Weber (1881) 883: #1 gra acufunt 793 gra 33 STUTI Fanu a fujai af oral stuifa 1). We must obviously read al for all! (Laber's reading), which offends against the metre. 283) stajaotatuto even by a passing, cursory, casual glance. kArimauvayAra artificial, empty formalities or courtesies. kArima = kRtrima. For the krt suffix z7, cf. Pischel, Grammatik d. Prakrit Sprachen, p. 407, $ 60. 284) Cf. Weber (1881) 720 where the reading is Razzle ga diTTho saralasahAvAda jaM na aaltto| 285) TH is the fifth note of the Indian musical scale, the others being 757, 7TH, Tratt, 4774, 497 and foryla. It is supposed to be produced by the cuckoo. (Cf. Narada : qez aia airea alfacit fifa HI). This fan note when produced by the cuckoo and heard by persons in separation from their beloved consorts, makes them restless, fills their minds with deep longing and even kills them. Y A also means 1971, a particular kind of musical melody sung in the fifth note or based on the fifth note as its dominant note. For Private And Personal Use Only

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NOTES 463 Cf. Manfaa 1 : gafilezam and X : 6747fa aar a afea 517334 ! For the disquieting effect of the 924 note of the cuckoo on lovers cf. Kumarasambhava III.32, Raghuvamsa IX.41, Sisupalavadba VI.8, Parvatiparinaya III.3. Cf. also Vikramorvasiya IV. 11:rat kAmino madanadUtimudAharanti, mAnAvabhaGganipuNaM tvamamoghamAm / In the present section, we have reference to the FAAT (ihat) produced by the cuckoo, though the word starts is not used. In stanza 286 we have the mention of VAATIT, in st. 289 there is the mention of die 1947 (T4: 49411211:), while in st. 290 Jaana i.e. song in MFACT is mentioned it is not, however, certain whether the autat in st. 288 refers to the 9note of the cuckoo or to the 171871T sung by a human being. In stanza 28., the adjective rata "gurgling" implie friction and hoarseness. The 478 note uttered by the cuckoo is extremely smooth and anything bit hoarse. So Raia hardly fits in with the 478 note of the cuckoo. 286) arcas EF (1) beautiful with high-pitched sounds, 2) sparkling with the jet black colour of the pupils. 4002777 (!) reaching or falling on the ears, (2) reaching as far as ie. touching the region of the ears. Cf. (T*T IV.13). acari Forestitor's Tafot includes all also, a case of style, with retention of the feminine form instead of the masculine. 287) Macieir musical melodies based on combinations of different musical notes. A (A1A) means a particular combination of notes forming the essential skeleton or framework of a particular melody. In this stanza the word 474 is used as the name of a particular melody (<1) in music and it is contrasted with other HTMs i.e. melodies based on different combinations or groupings of musical notes. But what exact melody it is and with what melody in modern Indian music it is to be identified is not clear. Or does the 178 mentioned in the present stanza mean the peculiar sequence of rising and falling notes coming out of the throat of the cuckoo ? 288) The exact sense of this stanza is not clear. Does it mean that the large-eyed lady, while engaged in the ordinary routine duties of the household (Begulaato), war giving out sighs For Private And Personal Use Only

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464 VAJJALAGGAM which were the result of very acute and prolonged mental acony' (thorayaradIharaNaraNayA), or which sighs were giving rise to very acute and prolonged mental agony in persons standing nearby and which sighs were further pregnant with the emanations of the 1940IT (VZHATTET = 4247147. ATTAT)? In other words was the lady in question humming to herself the musical notes of the 1941 and at the same time giving out sighs caused by deep anguish in herself, or causing deep anguish in others ? Or does it mean that while the lady was attending to her household duties, she was giving out sighs caused by deep anguish in herself or causing deep anguish in others and that these sighs were impregnated with the emanations of the 157 note of some cuckoo perching on some nearby tree? 289) may stand for 144 or id. in the latter case, we must supply vi( = 17) beit re 77841. (al) 27 821 du afgail FAI Hafingat Hari: = fafaar: 1 Here 4472iu refers to the 4 pata which was being beautifully rendered by the lady in question. 290) Here paMcamageya means the song in the paMcamarAga. paMcamarAge nibaddhaM geyaM paMcamageyaM / C. mAhiSa dadhi sazakaraM payaH kAlidAsakavitA navaM vyH| pUrNacandravadanA ca Eflf Hit Frequeia 701: 11 #-For the passive base gah from fly cf. HS. VIII.4.243-244. See st. 321, 352. See note on st. 352. 291) FH111771-HATI (=-114) qrie ( = 9720) ga ali HAT01797901.97is a 1992 faze standing for "1677. 475 means thin, sharp, incisive, trenchant (dem). F11497717-endowed with a sharp, piercing quality (power.) The commentator's dissolution of samANiyapattalAi as a karmadhAraya compound is not satisfactory, since the sense of Harita as qualifying 27427 is not clear. Does it mean'turned or focussed on a particular object'? It is not clear how 311721997, black and white, holds good in the case of swords. Swords are usually described as blue or dark because they are made of highly tempered steel. Are we to equate asiyasiyAi with asita-zitAni where sfera means dark and fora means sharp ? 292) 26724 = 977.4 (4235 or 26197 in Sanskrit) tremulous. HCM = 20 twisting or twitching (literally, break ing). Cf. Marathi moDaNe to break. 293) EHHEFza blooming or dilating forcibly (Chalu). TEA ( =THH) means force, vehemence, haste, violence. For foraz see For Private And Personal Use Only

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NOTES 465 note on st.678. lakkhamajjhammi lakkhijjai = lakSajanamadhye lakSyate, are detected or discovered unerringly even in the midst of a hundred thousand persons. 294) AyaSyapUriyasaro-AkarNam (AkRSTaM) pUritazaraM dhanu:yena, whose bow furnished or loaded with arrows has been stretched in such a way that the bow-string and the base of the arrow fixed on it reach the ear. pUriyasaraM = sarapUriyaM dhaj.Cf. namayantu zirAMsi dhaSi vA, karNapUrIkriyatAm bhAzA mauvyA vaa| (harSacarita). Cf. yatra patatyabalAnAM dRSTinizitAH patanti tatra shraaH| tacAparopitazaro dhAvalyAsAM puraH smaro manye / / (kAvyaprakAza X). 295) klayaloyaNA ya phuratI ya mayaNAlasA ya vliyloynnpurNtmynnaalsaa| baliyAI loyaNAI jIe sA valiyaloyaNA diTThI-the glance in which the eyes are slanting i.e. the glance shot or darted from or accompanied by slanting eyes. dhoraNi-dhoraNI volley, series, successicn (rAji or paGkti ). 296) emaI is an Apabhramsa form for evameva. See HS.VIII.4. 420, where his recorded as a substitute for vaha in Apabhramsa. emvai has been here further weakened or simplified into ema. ema.-- even as they are i.e. even in their natural state, unadorned with collyrium. We must obviously read afa in place of are which is found in the MSS and in Laber. Cf. the reading piyahi for piyasi in st. 545. Or are here and faufe in st. 545 may be regarded as. Apabhramsa forms. See HS.VIII.4:383. 297) sacchaha = sacchAha - sacchAya = sadRza, uttaTThA - uttrastA. The proper form in Prakrit should have been uttatthA. The cerebralisation of tya into & is puzzling. cf. HS VIII.2.45. 298) sarala candid, inspiring confidence. ujjua = Rjuka straight. This word appears to have been used here in the sense of indifferent, neutral, as is clear from the vicinity of the word majjhattha. We must supply the verbal form najjaI (= zAyate) after pio, sajaNo and majjhantho and najati (= zAyante) after riuNo. cauvihAcauvihAI. The Nominative plural form 7afcant is reminiscent of Vedic forms like banA (= vanAni) etc. 299) vaDila (vahila in Laber) is a Desi word in the sense of adhika, more serious, dangerous, destructive, fatal, pernicious. DNM VII.29 records vaTTa in the sense of guruka. vaDila is a Taddhita form with the addition of the bhavArtha suffix ila (illa), added here pleonastically (svArthe) to B. CC. HS.VIII. 2.163 DilaDDulA bhave and VIII. 2. 164 svArthe kazca V... ..30 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 466 VAJJALAGGAM vA / vaDDa is to be traced to vaDDha (= vRddha) - Cf. Marathi vaDila senior, elderly, advanced in age, a father. 300 ) dhAvaMti the present tense is used here for the past tense ( = dhAviMsu ). dhAriyA = dhAriyANi Cf. note on cauThivahA in st. 298. amha = mama. HS VIII. 3.113 lays down as the Genitive singular form of the first person pronoun. 301) = (1) firm, hard (2) obstinate, hard-hearted, stubborn, stern. # = (1) joined together, touching each other (2) standing by one's friend under any circumstances. Hef= fa (1) circular, round, spherical in shape (2) surrounded by the circle of neighbouring princes (rAjamaNDala ). hiyae na mAyaMti (1) are not contained in the area of the bosom (surface or expanse of the bosom) (2) are infinite and too many to be contained in the mind. 302) (1) whose nipples are not yet developed, (Cf. tamvanayAH stanayugmena mukhaM na prakaTIkRtam / sAhityadarpaNa X ). ( 2 ) having an abominable look (the privative particle being prefixed in the sense of Gnaw). Hits = gfte (1) curvaceous (2) crooked. ma in the middle or central part or portion. Laber renders this by star: Cf. Additional stanza No. 312 8, p. 240, and the explanation in the commentary on that stanza. ff, they are like the gifts made by a stingy person. The exact point of the simile, the common property, is not clear. In the case of a miserly person, or charity is invisible, as he is never in the habit of giving anything by way of charity. But in what sense could it be said that the breasts are invisible in the middle or central portion? The middle or central portion of the breasts is usually described as of a dark-brown colour (cf. Meghaduta 18: : may: :) But it is difficult to see how the dark-brown central portions of the breasts could be described as invisible, ar f na mAyaMti, cf. stanza 301. sappurisamaNoraha dhva, the desires of a good person are not contained in the heart, because they are far-reaching and wide-sweeping, i.e. ambitious, in a good sense of course. 303) the horizontal bar or beam of a weighing balance. samA level, symmetrical. unnao = unnata an exalted person. The commentator's explanation of as is not satisfactory. 4, see st. 301, (1) contiguous (2) joined in friendship or amity, For Private And Personal Use Only

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NOTES 467 loyal. Salsa (1) free from drooping, not hanging loosely (2) free from blunders or moral lapses. satyahAva (1) svasthabhAva compact or firm (2) self-possessed. Aufgai (1) protuberent (2) ready for fighting. 304) 3744 is paraphrased as 974 by the commentator. The 27291 3744 is not found recorded by Hemacandra. 305) 9 (1) firm, solid, dense (2) cloud.Atol = Rigid citron fruit (citrus).Cf. Marathi mahAkuMga. vAsa = varSa rainy season. vijjujala (1) bright like lightning (2) bright with lightning flashes. The sight of the sky overcast with clouds at the beginning of the rainy season has an agitating and disquieting effect on the minds of lovers. 306) 37a, this word is recorded in PLNM 567 in the sense of udveSa and in DNM I.127 in the senses khinna, zUnya, bhIta, udbhaTa and 24. In the present stanza it means -prominent, swelling, while in stanza 307 it means ta or ifta perplexed, nervous, dismayed. B -{ata (Pratay for vaul to roll or dangle) + $T, FI suffix in the sense of acted] =maits. QA = Teitti tumbling down (adat). 307) Cf. Hala 671, where the reading is efeqnit for sfaat. Cf. 4174129 1.40: Foari 918 aut search I F 27417Agel flet 2017 TAFT. pyalabhyam // 308) = Hala 395, where the reading in the last quarter is daruggaaM cadabiMba va. ajjhA, the commentator paraphrases this word by starafa: an adult, grown-up lady. Cf. st. 313, 439, 679 etc. The Gathasaptasati reads 4531 = 3779). DNM 1.50 records the word Hal in five senses :(1) set an unchaste woman,(2) JHT a beautiful woman, (-) 7991 a newly married woman, (4) anvit a young woman (5) 897 this woman. The commentator on Hala as quoted by Weber (p. 100 of the 1870 Edn, says : 3463717643 azt surteniat ada The word stil occurs also at Hala 79, 150, 170, 128, 249 etc, and is explained in the same manner by the commentator in all these places. In the light of the commentator's explanation Weber renders the word as the daughter of an eminent (notable), aristocratic, wealthy master", "a lady or mistress". According to Weber 3571 is derived from 84. It is likely that the word 3531 used in the Vajjalagga and recorded in DNM really stands for 2471 and represents the Sanskrit word 37721. It can be rendered as a beauti For Private And Personal Use Only

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468 VAJJALAGGAM ful, young lady, a grown-up, adult woman. Weber (1881, p. 28) says that ajjhA is rather to be connected with ADhaya than with Aryauccariya = urvarita, uddhRta, avaziSTa, residuary. DNM I.132 records uvariya in five senses : (1) adhika, (2) avAMchita, (3) nizcita, (4) tApa, and (5) agaNita, In st. 316, the word uddhariyaM and in st. 388, uccariyaM are used in the same sense as ucvariyaM. For uccariya-being surplus, over flowing, super-numerary, extra, cf. Hala 377. 309) pasayacchi = pralatyakSi / prasatI iva akSiNI yarayAH sA / Whose eyes are large like the palms of the hands. gara f. means the palm of the hand stretched out and hollowed. See Nitisataka 45 : parikSINaH kazcit spRhayati yavAnAM prataye / pasayacchi may also be equated with prasRtAkSione whose eyes are large or big, as understood by the PSM. Or we can take pasayacchi to mean mRgAkSi, pasaa (pasaya) being recorded in DNM VI.4 in the sense of mRgavizeSa. Cf. st. 548 and 701, where the commentator paraphrases the word hy aparte in both the places. amayA = amRtau i.e. amRtatulyA by lakSaNA. The commentator explains : tava stanau zItalatvAdagRtamayAviva / Did he read amayAmaya va ( = amRtamayAviva), amaya being read as 3791 metri causa? Laber's chaji sira (317.21) 7177 does not make any sense. The commentator's reading 3777271774 22 (= amRtamayAviva) is to be understood as an utprekSA and not as an upamA, and appears to be better than amayA mao vva / samayA (1) samadau possessed of an intoxicating beauty or quality, (2) samRgo accompanied or characterised by the deer. cakkalayA = cakrAkArI, vakra cakacakala, with the Taddhita suffix la added in the sense of sAdRzya. kiviNabhatthaNavimuhA = kRpaNAbhyarthanavimukhau averse to entreating miserly people. The exact sense of this is not clear. Cf. st. 302, where the breasts are described as kiviNadANasAricchA. Perbaps kiviNabhatthaNavimuha means "averse to making a miserly, modest, limited request re.their growth", i.e., aspiring to become very big and prominent in due course of time. 310) savattiNA = sapatnAH / sapatna becomes saMvatta, to which iNa seems to have been added as a pleonastic (svArthika) suffix. Or savattiNA may be a corruption from savattiyA (= sapatnIkA). Better to read dure vva instead of dUre vi. Cf. st. 619, for a similar idea. Cf. kavIndravacanasamuccaya, 308 : AstAM dUreNa vizleSaH priyAmAliMgato mama / svedaH kiM na sarinAtho romAnaH kiM na prvtH|| 311) tArisaM = tAdRzam of that kind, i.e. once so gorgeous and prominent (ostentatious). For Private And Personal Use Only

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469 NOTES 312) =Hala 268, where the reading in the last quarter is : Refogafin 11714. Supply (277) after 8- JE HETOTT fa quiet font, acts 8 77 1 feat = EC# (1) on the bosom (2) in the heart or mind. 313) faz = 59. See HS. VIII 2.182. 314) 27 is mentioned as a 99ca1 by HS VI11.4.395 : 7787761AT ETETTY: 1 v 34 means to exert pressure, to squeeze, to compress (= v autea). Cf. Marathi zqui, arqut, 7197 199 HTut. Laber reads: iye Halt 54; but we must read igirat 67 ( Scaniza) as is clear from the explanation given in the commentary. By fart marks or impressions of the fingers. cihura = cikura, ka being changed to ha according to HS VIII.1.186. 315) This stanza is found quoted in the Kavyaprakasa X as an example of the form a f (azare 34dar avat), with the reading pattaNachAyA (= zarIra chAyA) for bAhulayachAyA. rehA = rekhA line, creation, handiwork. His explained by the commentator as atgal na young lady who has not borne any progeny so far. 316) For a cf. the note on usafi4 in st. 308. SATI-not ibeing contained. Cf. Marathi Hiqui to be contained. Kelas = 700. HS VIII.4.48 gives it as a graea for vara to wobble, to oscillate, to sway from side to side, to be unsteady. The commentator appears to have read iais, which is also found in MSS G and I. The idea is that the vibrant loveliness of the woman appears to be wobbling as it were. 317) TE TJECE 748=iti, cf. #997 82, THITICU17 FI-791 BAB 1 59 = a. gala cottage, residence, mansion. itirto. = unifuat, the final long being shortened metri-causa. The Marathi word and in the sense of the human body appears to be a case of :metaphorical extension of the primary sense of the word aa (a cottage), the body being regarded as the cottage inhabited by the soul. 318) = Hala 278. Cf. 3 goat gana 14 hit97891: / Batta Aan fanala alquaifiat 39 11 (Artemisia X). For the comparison of the thinos folds of skin on the abdomca with a flight of steps, cf. kumArasaMbhava I.39: madhyena sA vedivilagnamadhyA valitrayaM cAru babhAra bAlA / ArohaNArthaM navayauvanena kAmasya sopAnamiva prayuktam // For Private And Personal Use Only

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470 VAJJALAGGAM 319) = Hala 547. sohila = zobhAyukta. sohA + illa possessive sufix. HS VIII. 2.159. taruNasurayaM = taruNasya taruNyAzca iti taruNayoH surtm| (ekazeSavRtti). The sutra quoted by the commentator viz sarUpANAmekazeSa ekavibhaktau (pANini I.2.64) is not quite correct. The correct sutra is pumAm striyA (pANini I.2.67). karaNa pose, position, mode or posture, physical attitude in sexual intercourse. paloTUMta = pravartamAna. See note on stanza 24. 320) marumarumAra appear to be the exclamations uttered by the young damsel instigating her partner in coitus to press the sexual on-slaught more and more vigorously. Does it stand for mAraya mAraya mAraya ( 3 prahara prahara prahara)? bhaNatiyAI = bhaNantyAH or bhaNantyAm-bhAvalakSaNA SaSThI or saptamI ( Genitive or Locative Absolute construction ). hahAphala is explained as rites by the commentator-throun into tremor or flutter, trepidation. Hemacandra mentions this word in his aff on HS. VIII 2.174 (gogAdayaH) without explaining its meaning halaphala occurs in Hala 79. See Weber's note on the word on p. 28 ( 1891 Edn.). It is explained as utsAhatAralya or utsAharabhasa by the commentators on Hala--the unsteadiness or impatience-haste-due to over-enthusiasm or eagerness for doing anything. The sense caMcala or kaMpanadazIla-trembling with fear-suits our stanza very well.Cf. the root hala to move or to be shaky, in st. 190. Cf. also note on DhalahalayA st 559. ____321 ) For the idea compare kavIndrabacanasamuccaya 316 : vizrAnti nUpare yAte zrUyate rsnaadhniH| prAyaH kAnte ratizrAnte kAminI puruSAyate // nimbhara = nirbhara-intense vioelnt, vehement. ___322) vibhio= vismitaH / vismita: would become vimhio ard then vibhio. We must therefore read vibhio in place of vibhao ( Laber's. reading '. In st. 423, however, vibhia stands for vijaMbhita and not for vismita. 323) daMtaNavakhayamahiya - mahiyaM = mahitam Irudable, praiseworthy, great, admirable. nidhAyapaDhaMtavalayaNigghosa- (1) nighataiH or nidhIteSu ( or nirdhAte. nirdhAte, pratinighata ) patan udbhavan valayAnAM nighoMSo yasmin (2) nirghAteSu patan prAdubhavan balavAn ( valaya = balaya = balava = balavat ) nighoMSo yasmin. There is obviously a pun ! slesa ) in the case of both the adjectives cace #aafu and nigyAyapaDatavalayaNigyosa. The pun in the case of the former adjective is. simple enough. But the pun in the case of the second adjective is not so simple. We have to understand the word 934 as standing for balaya or balava-balavaMta- balavat. Or we may take a as a possessive For Private And Personal Use Only

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NOTES 471 suffix, which is met with in Sanskrit in the case of words like kezava, maNiva, arNava, addhiva etc. balava could become balaya ( valaya) by the elision of the intervocalic c and by yazruti. 324) vAsahara = vAsagRha bed-chamber ( zayanamandira ). calavalayakarapphAlaNa = karapphAlaNacalavalaye ( by paranipAta of karapphAlaNa and pUrvanipAta of calavalaya), (the sound of ) the bangles moving up and down and clashing against one another in the act of giving blows with the hands. kaNaMtamaNimehalA ( the sound of ) the jingling jewelled girdle because of the diverse movements of the hips or buttocks. 325) = Hala 209. bIyadiyaha must be taken to be a deinflected form ( a luptavibhaktikanirdeza ) standing for bIyadi yahe. savilakkha = sabailakSya, vilakkha being a case of the concrete used for the abstract. savilakvaM ( savelakSya ) lakkhiyaM savilakkhalakkhiyaM. 325) sarahasa = sarabhasa hasty, unrestrained, unreserved, uninhibited, all-out. kalayalira = kalayala ( kalakala ) + ira ( possessive suffix). The noun qualified by any text is not mentioned. We must supply kaMkaNAibhUsaNa. The same is the case with kaNaMta, where we must supply the substantive mehalA. sikAra - sItkAra oral and nasal sounds, mur. muring sounds-produced while inhaling and exhaling through the mouth and the nose, as a reaction to physical pain, mental joy etc. thavakkaa = stabaka or samUha bunch, cluster, fund (of joy). We must understand the compound sarahasaramaNa...sikkAraM as equivalent to sarahasaramaNa...sikkArohiM ( heto tRtIyA ). 327) Dora = sUtra, davaraka, kAJcI girdle. Cf. Marathi dora, dorA, dorI, a string or rope. jhaNajhaNaI, cf. ruNaruNa in st. 240 and raNajhaNa in st. 633 paMDavabhaDasaMgAmo = paMDavakauravabhaDasaMgAmasariso saMgAmo a battle fierce like that of tne Pandavas with the Kauravas. 328) Laber reads samujhiyA and renders by samujjhitA. In the light of the commentator's explanation UdhvIMkRtA, we must read samubhiyA (samUvitA ) or samucchiyA ( samucchitA). dhayavaDAI bva, cf. note on st. 207. The sense of the simile is not clear. Who has vanquished Kamadeva here ? Neither the women nor the man. On the contrary it is Kamadeva who has vanquished them in compelling them to scek pleasure in each other's intimate company. It would be desirable to read kAmadeve ( kAmadeveNa ) ( Instrumental singular as in Apabhramsa ). kAmadevena jitvA dhvajapatAkA UvIkRtA iva. The commentator is silent on the point. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 472 www.kobatirth.org VAJJALAGGAM 329), the beginningless, highest truth in the world. (1) assuming diverse forms, (2) assuming different incarnations or manifestations ( avatAra ). mohANurAya ( 1 ) infatuation and attachment (2) attachment due to infatuation. af farshall we then always pay homage to it? We should rather read na khala (or nakkhu ) after kiM, so that the last quarter will contain 18 Is instead of the usual 15 and will become more pointed in its sense. Acharya Shri Kailassagarsuri Gyanmandir 330) piyaguNehiM by means of or through these amiable virtues, stages or phases. Since the four Js are called (steps of a staircase) there must be progressiveness or sequentiality in them. AlAvaNa casual talk; ullAvaNa sustained conversation; saMga continuous association; 3 curiosity about each other. = 331) Auna = nAnnajaNa jAlamA annajaNANaM AsAsahi / = UsAsehiM : ucchvAsaiH) sosiyANi sarIrANi jammi so AsannAsA sosiyasarI AraMbho / It would be better to read areifuqaud.SS15g cf. st. 54, 275, 278 and (39. = 332) Cf. uttararAmacarita II. 19, V1. 5: na kiMcidapi kurvANaH saukhyairduHkhaanypohti| tattasya kimapi dravyaM yo hi yasya priyo janaH / daMsaNametta mere sight or presence. 333) = Weber (1881 ) 829. ujjaggarao = ujAgarakaH, cf. st. 374. visUraNaM = khedaH *See HS. VIII. 4.132. khiderjUravisarauM / mANa = mAna, anger born of jealousy, strINAmIyIkRtaH kopo mAno'nyAsaMgini priye ( sAhityadarpaNa ) sambhAvacADuyaM - coaxing utterances due to genuine affection. 334) The sense is obscure. There is obviously a pun on the word bIo - ( 1 ) bIja: ( bIjam ) the seed or grain ( 2 ) dvitIya: the other party. So long as the other party is not inspired with attachment (f) and the love is unilateral, it is astringent or unpleasant and void of sweetness. The pomegrar.ate fruit too, so long as its seeds i.e. grains do not become red (safa), does not develop any sweetness, and is astringent in its taste. Construe : ekke pavakhe ( vaTTamANaM ) pemmaM dADimaphalaM va sakasArtha ( hoi ) jAva bIo na rajjai tA kiM mahurataNaM kuNar3a | 335) pala is a weight equal to 4 karSas and karSa is a weight equal to 16 mASas, one mASa being equal to 10 guMjAs. palasayaM therefore means a sizeable amount of poison. ghakkhurAga = cakSurAga love conveyed by a glance or by an exchange of glances. Cf. fe in Sakuntala II: For Private And Personal Use Only

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NOTES 473 vidUSaka :-adha bhavaMtaM aMtareNa kIdiso se didviraago| The word cakSarAga is used in Banas Kadambari p. 41 (Peterson) and Malatimadhava VI. 15. PETIT-tinged with eye-love i.e. 7821712477 conveyed by an exchange of glances. na nahA mArei is not as fatal as. vinbhama = vighnama mental flurry ___336) dukkhuvahaNAi pemmAI This should be taken as an independent sentence. Let not any one form any attachement (for any body), (for) love is hard to bear or sustain to a happy end. If we accept the reading 1993 ( = 1740) (form, build up ), then gasSTEVE His would be the object of 77773. 337) For the duplication of Tinerfed in this and the next stanza, cf. SEHUJUI ( st. 346, 347 ) and HS. VIII. 2.97. 39 = 967, = id, both metri causa. The commentator's paraphrase ai prama na Rju bhavati loses sighr of va ( = iva ) coming after ujju. 338) It is not clear why there should be anger if the dear one is suhaTia ( susvasthita ), living happily. Should we read muTThie ( = mukhasthite = saMmukhasthite standing in front )? This would offer a good contrast to dUrahie. 340) vfql?2l = v faga to turn back, to recede, to recoil, to be estranged. 3+1) 918 is either Locative singular of 2187 ( = 914 ) or Instrumental singular of 91311 ( = 212 ) >71891e> arg. AT HET PETITE H etta eruit, (cf. st. 782), abode of hundreds of happiness i.e. endless happiness. = era: in Sanskrit, with elongation of Fit into ar. See H$. VIII. 1.44. 342) input = Hafea: or failea:. The root op (la, refa) means to injure or distress. HS. VIII. 4.150 records 75 as a 275713 for the roUL GT (IV. P.) to be confused or disturbed. See note on st. 351. 713 flattery, wooing, flirtation. F4291777 950 cAliro jo davaggI teNa sarisa jaM pemmaM teNa / cAlira = calira ( = calanazIla or caMcala), ca being lengthened metri causa. Or 9galfent may be taken to mean 529 ( briskly moving ), 4 or 515 meaning brisk or agile, cf. 925. 977907 713 arka gausite and after that I Cf. st. 444. 243) dadRDhahayaloe = daDaDhahaya involves tautology, samappivi-This is an Apabhramsa form of the gerund of the root #T. See note on st. 234. For Private And Personal Use Only

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474 VAJJALAGGAM 34.) = Weber (1881) 746. af 49147 a crow on a sea-faring vessel or ship. This is the same as fantailai in Pali literature. Rhys Davids ( Pali Dictionary, published by the Pali Text Society, p.158 ) explains famili as "a compass crow, a crow kept on board a ship in order to search for land." The word occurs in Jataka, Fausboll, Vol. III, p. 126 and 267. The word drahth Figur is found in atafiela, 7777771, azett, $31, p. 255 ( Bhagwat's edition ). pa gook mikkhu, sAmudikA vANijA tIradariMsa sakuNaM gahetvA nAvAya samuI ajjhogAIti / te atIradakkhiNiyA tIradariMsa sakuNaM muMvaMti / so gacchateva puratthimaM disaM, gacchati dakkhiNaM disaM, gacchati pacchima disaM, gacchati uddhaM, gacchati anudisaM / sa ce samaMtA tIra pAsati, tathA gatako va hoti / sa ce pana At wala 7 Tafa, aga ar 9691Teafa i The atatia Histu in this passage is the same as the disAkAka of the Jataka and the bohityavAyasa of the Vajjalagga. The passage quoted above from the stafashila clearly explains the function of the thea si". The Commentator Ratnadeva merely says : 747 91791a feat arat 1797439151 31591 aza stambhAdau vizrAmyan janaM hAsayati, but he does not explain the exact role played by the offergal45. The point of the simile is to be explained as follows:-The crow placed on a sea-faring vessel first wanders about here and there all around in the sky and not being able to find out any sign of land nearby, comes back to vessel dis. appointed. In the same way our love first wandered out from our heart all around here and there, in search of a suitable object and not being able to find out any, came back disappointed and defeated. Cf. Syadvadamanjari, 19, F. W. Thomas, p. 125, foot-note 9. The word altefira securs later on in st. 764 in the sense of aagufisa (naguita or 9991714 ). Weber ( 1881 ). p. 402, equates the word atera with Sanskrit aft?, the 34 in a being changed to 34 as in the case of 47 ( WA ), gogt (alia ) a&ata (215) etc. See HS VIII. 1.61-64. The DNM VI. 6 records the word altera in the sense of pravahaNa. 345) 518 should better be equated with zia, than with aja as done by the commentator. qd A1FAT --when pride (haughtiness, jealous anger) has gone away i.e., disappeared. Ara arises only when there is love between two persons. When love comes to an end (2 ) there is no question at all of the emergence of 517. On the contrary, the #17 ought to subside. Even ad can be justified as follows :-"when AFF or jealous anger has asserted itself (stat), when real affection and gocd disposition have disappeared and their place has been taken by jealous anger, atat kind For Private And Personal Use Only

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NOTES 475 of love can that be, which is practised by request ?" Ch. st. 340g. APUTO qaFuta 4... felang JAVI PO is recorded at HS. VIII.4.177 as a argiaa for V** PE is used in the sense of fofgar (past participle active) ( = 17) in Hala 93. Weber says that it is past participle from fee which too is recorded at HS. VIII.4.177 as a 47912h for: VART. Cf. Marathi ftizoi. 346) Pago 2016 = EE Baieta. The present participle active (317) with the privative particle 3701 prefixed, is used here in the sense of nomen actionis, liks the past passive and active participle in Sanskrit and Prakrit. (See Fanini ]]].3.114: rytas Ha 7:). 347) = Hala 236, with the readings 47.87 for aleat and helySafers for ETUGHTEU. In HTEN, HUH stands for 2147 with shortening of 371 into 34. 348) Hala 53. On qezas farcitata, the commentator on Hala says : zrute anumite ca vipriya pratikAraH syAt , dRSTe tu nAsti / virohiyasaMdhiyassa, this is what the commentator designates as 9217 #9174 compound, Sequential Karmadharaya, expressive of sequence between two actions. viliya = vyalIka, ya being changed into s by saMprasAraNa (Vocalisation of semi-vowels) and being shortened metri causa. We have here a reference to the belief that water when heated and cooled loses its original flavour. 349) The commentator appears to have read 2470F 7518 saatu sifa, with 18 A171s in the last quarter, instead of the usual 15. 40 = 4a13, cf. the Vedic forms like ar ( = mala), 271 (= 771fa) etc. 350) 3fo = 2771217, walauiana 1962rfe for, one who obstinately clings or sticks to a particular frame or mood of mird and is impervious to advice tendered by others. Cf. T903 IX.47 : 1997 mAnamalaM bata vigraharna punareti gataM caturaM vyH| sokkhekabaMdhavaM = saukhyakabAndhavaH, the one and only friend of happiness. Or if 448 is taken to be a corruption for diyoi (2781) -- the one and only cause of happiness (area = faqiya 351) according to the commentator & is quetarai fagia:. HS.VIII.2.196 records de in the sense of saMmukhIkaraNa and AmantraNa. mA fost do not be deceived or misled (by haughtiness). The INM. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 476 VAJJALAGGAM IV.18 records fe in the sense of afa, and says that according to some also means, distressed. See note on stanza 342. The commentator explains the contextual background, according to which the stanza ia addressed by a faithless gallant to his offended sweet-heart. 352) daii = daie, Vocative singular of daiA ( daiyA ). The final has been shortened metri causa. pasijjasu = prasIda. The Prakrit substitute f for V is to be traced to a conjectural root prasiMdy (4th conjugation). pariosa kuNasu give me the pleasure or gratification of your company ( mama paritoSaM kuru ) or enjoy yourself (svaparitoSa kuru). kayasehara = kRtazekhara one who is furnished with a crest or tufti.e. a comb, hence a cock. = Cf. st. 290, 321. HS.VIII.4.242 enjoins as the passive base of V (=), along with as, but nor samma summa is due to falee oralogy with nimma (/bi), (n), () etc. See HS VIII.4.243, 244. t is recorded at DNM II.96 in the sense of H, along with . According to Weber (1881), p. 11, properly means the release of cows or cattle from the pen where they are confined at night (+ from , san to let loose). The word golagga is clearly derived from go + sRj to release. (like) means the time when the cattle are released, hence morning. 353) that Hala 374. The commentator on Vajjalagga says this stanza is sakhIzikSoktiH nAyikAM prati. The commentator on Hala, however, puts it mcre correctly : mAnaM dhatsveti zikSayantIM sakhauM kAcidAha (Weber, 1881, p. 142). The stanza is aff: ei gia. 354) = Hala 45. sacchah = sacchAha = sacchAya, y being changed to h according to HS.VIII.1.249 and being shortened metri causa. aNiyata = anivRtta, used here in the sense of anivartamAna pahia == pathika traveller, one who is (always) moving onwards, one who is (always) on the move. 355 ) tulA -- The commentator explains this word by jalodacanai.e., a rope attached to a wooden pole for lifting up water from a well. The word ger also means a wooden beam in the roof of a house. Since in the present stanza gel is mentioned in connection with 4 (well), the reference must be to the horizontal wooden pole forming part of a water-lifting mechanism. For Private And Personal Use Only

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NOTES Acharya Shri Kailassagarsuri Gyanmandir This horizontal pole is supported in its middle on a vertical prop and its end to which the water-bucket is attached bends down into the well to collect water and is then raised up from the well, by pulling down the other end. The word in the commentary (yasyA DhekulI iti kathyate / We should read yasyAgraM in place of yasyAgre), stands for fe in the Punjabi langurge. Cf. the expression varaNDalambuka used in mRcchakaTika I, prastAvanA. 477 358) zafa=affa according to the commentator. Cf.Marathi dhasakan, taTakan, tadadizi -- with a snapping sound. 359) about the two -petal-fragrance : dalobasugandha fragrance emanat-ing from the petals. Cf. Additional stanza 349*5 (p. 245). The remark in the commentary : sneha premNo: aikyArthatvAt (? ekArthatvAt ) cintyam is not quite clear. The commentator's difficulty is words and. They are synonymous and yet to be the firm stalk on which the lotus of love commentator tries to explain the distinction between He says that prema is maraNAvasAnaH parasparAnurAgaH a permanent, life-long, abiding mood of mental attachment, while is the reinforcement of prema by means of presents respect, honour etc. (snehazca dAnamAnAdyAdinA bhavati / ) sneha is thus the indicator of prema. (See note on st. 391). is here said grows. The and 360) to respect, to show regard for, to welcome. piyasarayaM sarayaM the autumn season (saraya = zarad ) in which wine ( saraya = saraka) is so dear (to all). It is also possible to take fas equal to pina sarakam. jAva vactrae sarayaM so long as the autumn season is going on i.e. is continuing. It would be better to read (for 3) Fac , so long as the autumn does not go away or depart. The use of saraya (zarada) in the neuter gender is rather unusual. According to HS. VIII.13.1, the word (f.) assumes the masculine gender in Prakrit (sarao). = 361) Weber (1881) 935. fa: built up, piled up, raised. Weber reads in the second quarter and 'saNI ghAviNa pahuMto ( = prabhavan or paryApta:). vajjAsaNi involves repetition, vaja and asaNi meaning one and the same thing. For Private And Personal Use Only 362) = Hala 432. bhaNa kassa kae kao mANo - kasya kRte - for what did you indulge in haughtiness i.e. what did you gain by indulging in haughtiness? is to be resorted to only for attracting the other

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Shri Mahavir Jain Aradhana Kendra 478 VAJJALAGGAM party and not repelling or alienating it altogether. Haughtiness is to be assumed only in order to attract the consort towards one's self. But you behaved in a most indifferent and harsh manner towards your consort. What did you gain thereby? What was the result of your haughtiness, except the complete estrangement of your consort from you? 363) One would rather expect : pattharaNicvisese aNarasipa kiM kIrae mANo / aNarasia = arasia devoid of feeling. See HS VIII. 2. 190 (aNa pAI najarthe / ) S 364) uraM dAUNa = uro dattvA offering your breast (chest) to i.e. being prepared to face or endure. Cf. uro dattvAmarArINAM yena yuddheSvagRhyata / hiraNyAkSavadhAdyeSu yazaH kumudapANDuram // (uddhaTa' kAvyAlaMkArasArasaMgraha, V. 16). ubjaggirassa stands for ujjAgarasta. ujjAgara > ujjaggara > ujjagira For ujjaggasa see st. 374. DNM.I.117 records in the sense of faga (sleeplessness, insomnia). 365) Hala 46. Weber (1870), p. 89,compares the following gatha (No. 191) from Govardhana's Saptasati: 3 fazmunalad a me dagdhamAnapanIya / namapakrama eva kSaNade dUtIva calitAsi / 366) ko vArai tujjha jaMtassa-vicarious use of the Genitive for the Accusative (zeSe SaSThI ). Cf. HS. VIII. 3. 134. suhava is really sUva with ka shortened into. See HS.VIII.1.192::1 Better to read muhaya with MS.G. Cf. st. 372. lihiya stands for lihiyA with a shorten ed metri causa. It looks almost like an Apabhramsa trait. Cf. H.S.VIII.4.330. =: unalterrble mandate or rule(inscribed by Providence on the 12-the forehead). ft is used here in the sense of i.e. -order, command, mandate, inexorable destiny. 367) avaUNa = avagUhanena used in the sense of upagUhanena-embrace. pAvAsiya stands for pavAsiya with elongation of the first a into A according to HS.VIII. 1. 44. chikUiNa = spRSTvA chiva is recorded as a dhAtvAdeza for / spRz at HS. VIII. 4. 182. Cf. Marathi zivaNe. 3,8) means to play false to, to practise treachery on, to plunge into distress and ruin. sahavAsahara = nivAsagRha place of residence., masculine gender form used for the feminine (). 369) aMcala gahio is equal to acale gaDio. aMcala appears to be a dea inflected form (lupta|vebhaktika nirdeza ). Cf. note on atthamiya caMdabiMbe), st. 264. For Private And Personal Use Only

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NOTES 479 It is also possible to regard acalagahio as a saptamotatpuruSa compound (apos afgant asgart). Cf. 4 78 in st. 325. The exact sense of the second half of the stanza is obscure. Cf. Hala 142 : AAHTEGalaparivaDhiANa kAleNa rUDhapenmANa / mihuNANa maraI jaM taM khujiaI iaraM muaM hoi / / ___370) kaDuyAiyAi = kaTukIkRtAni irritated, distressed. kaTa or kaTuka means pungent, sharp, acrid. Cf. st. 426. 371) This and the next stanza are of the nature of gehadits (enigmas or conundrums), in which the intended sense is conveyed in a round-about, indirect manner. Thus afHattarEO)... the vehicle (or carrier animal) of him who wears the moon (as a crest on his head), means a bull. Aega laga1a- the vehicle of the son of the mountain's daughter, means a peacock. In stanza 372 fahamathe abode of the abode of Laksmi-means water, Tesale = qtas, the abode of Laksmi. The commentator however understands the second are in the sense of a11: (92) clothing, apparel--that which forms the clothing or apparel of a lotus i.e. water in which a lotus is born and grows and by which it is surrounded on all sides. 372) a gifh, if you do not stop or stay at home i.e., if you persist in going away in spite of my prayer. Cf. gaccha gacchasi cet kAnta panthAnaH santu te zivAH / mamApi janma tatraiva bhUyAtra gato bhavAn // ___373) gayavas stands for gayavaiyAe, a case of luptavibhakikanirdeza (Deinflection). We cannot think of a compound (acaraigaa) of me, the subject, with the past participle passive form afus (according to Panini's sutra shq FITUal aga i l1.1.32), as the subject would in that case be completely subordinated in the compound and would be overshadowed by the predicate bhaNiyaM. pasArevi = prasArya, is an Apabhramsa trait. See note on st 234. Here's = Atla, is being soiled or spoiled, erased or rubbed away. HS.VIII 2.138 records 1457 as a substitute for Aftet in Prakrit. 374) = Hala 58. Weber gives the following caption to this gatha: "When the cat is away the mice dance freely" (p. 21, 1881 Edn.). According to Weber, as soon as the consort of the lady in question had departed, his numerous other wives had a free time and began to behave licentiously, and to indulge in Etesanat, in the water of the Goda, with their illicit lovers. As a result of the station, in the course of which the turmeric powder For Private And Personal Use Only

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480 VAJJALAGGAM applied to their bodies was washed away, the waters of the Goda: became yellowish. For the idea cf. radhuvaMza VI.48: yasyAvarodhastanacandanAnA prakSAlanAdvArivihArakAle / kAlindakanyA mathurAM gatApi gomi saMsaktajaleva bhAti // The commentator Gamgachara on Hala says : godAvarIkalAnyadyaiva haridrApiMjarANi lalalaariuoma AHITITE MET Efe #12:1 The unchaste women took a bath in the river Goda (together with their lovers ?), after applying turmeric powder to their bodies and then after the bath they applied other cosmetics to their bodies. As a result of the turmeric powder rubbed and washed away from their bodies, the water of the Goda became yellowish. The vigil of the people mentioned in the second quarter of the gatha is explained by Gamgadhara as due either to corAdibhaya and abhisaraNAbhiyoga i.e.preoccupation of the unchasle wives with their visits to their illicit lovers. Weber does not accept aliena, but appears to be in favour of abhisaraNAbhiyoga as the cause of the ujjAgara. According to ratnadeva's commentary on the Vajjalagga, the JFFITT is due to altua and to wory about the safety and protection of the village in the absence of the valiant consort of the lady in question. The change of the colour of the waters of the Goda to yellow is due to the washing away of the turmeric powder applied by the ladies in the village as decoration to their bodies. The ladies in the village, who haye fallen in love with the person in question, do not any longe find any use for decoration of their bodies with turmeric powder, when he is no longer in the village. For the idea that the person in question was the object of the love of the ladies in the village, see the next stanza and the commentator's remark : ga acari: ACERAT FIFT: etc. (p. 101). Gamgadhara's explanation and Weber's understanding of the spirit of the gatha is not at all complimentary to the person in question. Ratnadeva's explanation is decidedly better. 547579 19. Better to read 35:14. aut = azifa. According to HS. VIII.2.72 and VIII.1.104, the Sanskrit word de becomes tk in Prakrit. tein-bathing place on a river-bank. Ratnadeva paraphrases te by az (bank). On DNM V.16, Hemacandra explains of by War (a river-ford). 375) = Hala 190. TREDIHE = TETTE. Weber (1870). p. 138 renders this by "surface of the streets". It is better to understand it to mean the point of junction where lanes open into streets. See st. 625. According to Weber, though the street surfaces are: For Private And Personal Use Only

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NOTES 481 astir with life and activity, they appear desolate to the lady in question, as she is not able to see her consort anywhere. 376) atofa = qua: are rolling in the quarters i.e. are scanning the quarters. jaccaMdhamotti = jAtyandhamauktika, a pearl which is blind by i.e., from birth i.e. which is born blind. This is an obscure expression. The commentator renders it by viradai false or counterfeit pearl,which is path, 4 and icon i.e. a strange mixture of these three shades, constituting a serious blemish. A counterfeit pearl is called F14, perhaps because it is not able to see or meet any one who would like to pick it up. Just as counterfeit pearls move about or wander from place to place without meet. ing anyone who would care to pick them up, so her eyes are scanning the quarters, without meeting the object of their longing. 377) = Hala 208, where we have the reading for fts for Parafite, 2753 7787 = 274 ma: = 39 atalgoferal fatt ma: / 8157, though an indeclinable, is here inflected, as if it were a noun. See the remarks on face in St. 150 and 4f in st. 221. 34 is the subject and art is the predicate. Today i.e. one day has gone away, another day is over, a third day has come to an end". Even in the first half-day of her consort's departure, the Nayika inscribed quite a large number of lines on the wall of her house, each line standing for one day. She felt every moment of her separation from her consort as one tediously long day, so that even during the first half-day, she had passed through the torturing experience of having lived through a large number of days away from her consort. One half-day was packed as it were with the tortures and sufferings of a large number of days. qah fiqu=46# feat, a being shortened into under the pressure of the following conjunct and then changed into 34. Cf. the shortening of all in the case of the Nominative singular form of masculine nouns ending in 37) into 3 and then the transformation into 34 of which we have numerous examples in Prakrit. Cf. ein feat=217 f624, st. 393. 378) = Hala 206, where the reading is Higatif sestefarent in the second quarter and a fantasy art fan in the third quarter. The background of the stanza appears to be as follows:-A certain lady used to inscribe on the wall of her apartment one line every day to represent each day of her consort's absence from home. Her V...... 31 For Private And Personal Use Only

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482 VAJJALAGGAM consort had assured her at the time of his departure that he would be returning after a certain fixed number of days. In order to keep a count of the days of his absence already expired and of those yet to expire, the lady used to draw a line for each day passed by her in his absence. (Cf. the similar device used by Robinson Crusoe to keep count of the days of his stay on the desolate island where he was stranded for 36 years). Her friends feared that the lady's consort may not be able to return exactly on the day stipulated by him. If it happened like that and if he did not turn up on the scheduled day, that might come as a shock to the lady. In order to spare her this shock, her friends stealthily removed or erased two or three lines on the wall. As two or three lines were erased, the count was less by two or three days than the actual number of days that had elapsed and even if the consort were to be late by two or three days, the lady would not notice it. If, however, he were to return on the promised day, the lady would think that he had returned two or three days earlier than what he had promised and in that case she would be extremely delighted. For a similar device to keep count of the period of separation, see Meghaduta st. 9: ai qari faq MTAIMTAT-14... 15r417 1 and st. 84 : 3919 191 1772 RIYALIENAI At=484adi ya 171991 CELICApuppaiH / phusa is mentioned along with pusa, puMcha etc. as a dhAsvAdeza for / mRja to wipe off or erase, at H$.VIII.4,105. It really represents the Sanskrit root 4753 to erase or rub away. The readings Tsh1971317 (already inscribed on the wall) and tahiM ciya (= tasmin eva kuDye) in Hala appear to be preferable to his mights (while she was inscribing and ac feat in the Vajjalagga, It would not be possible for the friends to earse 2 or 3 lines, while the Nayika is actually engaged in drawing the line for a particular day; they could, however, do so only when she has already finished the work of drawing the line and gone away. Further the use of the word zifur (secretly) shows clearly that the friends must have erased a couple of lines, not while the Nayika was engaged in inscribing the line for a particular day, but only after she had finished that and gone away. 379) ajjeva kaI diNA hoti / Mss G and I read ajjeNa for ajjeva. 8453707 = 3197 i.e. 54a zainta Fiat Faria wafa---when you say that he departed today, how many days since his departure does that For Private And Personal Use Only

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NOTES 483 szigoify? The reading 24h furnishes one more example of the declension of an indeclinable. See notes on stanza 150, 221 and 377. gaat is to be uttered with filh i.e. interrogative modulation of the voice. 380 = 1978. The duplication of is in accordance with HS.VIII.2.97 (And at). sariarot refers to women who have been separated from their consorts and who have somehow managed to remain alive during their absence. The use of the masculine from forniti is strange. It should be feriatui ( = hardtaia ) or better fruit (=5471:). Temat singular, stands for 1951 plural. f4z6= faqat = faastra I The idea seems to be as follows: Women in separation somehow manage to keep themselves alive during the absence of their consorts on the strength of the hope that they would come back sooner or later. But then a time comes at last when they fall into utter despair about their return and their hearts break. Ironically enough the consorts return at a time when their beloveds have already died of heart-break. The time of the return of the consorts is therefore described as That ( = Fra)-inauspicions. It is now too late. The hearts once broken cannot be repaired any more than the two parts of a shell (oyster) that has once burst open can be joined together. ati = fatto a second time, once again. The wording of the stanza .is faulty, as the subject of last is not mentioned. It must be forzet. Is atd to be taken as a corruption for it (PoE = ET41)? 381) = Hala 475. Gangadhara on Hala 475 explains the idea underlying the stanzi as follows .---THIETTI E a farezi nivedapi kApi savedagthyamAha / anyo iti sUcakamavyayam / ataH paraM mAM vihAya na gantavyam / 382) 4tat = 3 : duration of the period of separation. 39f4 is a masculine word in Sanskrit, but it is used here in the femi. nine gender as the commentator remarks (prAkRte kApi puMliGge strIliGgam / (Cf. HS VIII.1.35 : 13.131: F). The commentator's remark leaves no doubt that the reading which he had before him was HET ONT 374) instead of Laber's Hongonit 34781). The commentator points out that this is the desperate utterance of a lady whose consort had failed to return on the promised day. iMte = Ayati / 25+=HaithCt. the form ita in st. 10. If the consort returns as promised by him, the separation will of course come to an For Private And Personal Use Only

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484 VAJJAL AGGAM end. If he fails to return, the lady would breathe her last and that would be the end of the separation i.e. of the pangs of separation. 383) foaient = sifauna: a dangerous fever due to the derangement of the humours of the body. Feat: (last word in the commentary on the present stanza) (Ms. I: amar:) pathological. 384) TORTUGT is used here in the sense of 701706147?: or TuTu Fifa:. It is to be explained on the strength of Panini's Sutra (V. 2. 127) isaaltsa i grize and gla311 involve tautologs. We should understand gurala in the sense "marked by gloomy or depressing light" gruasi painful to look at whose sight is agonising. 385) #yfqaz = rufaa inflamed, kindled, fanned. See st. -34 for the root v # ( = TITLU). THE = H = 5:88, the being shortened metri causa. Epusteet = yeysafea: 1 is used here in the sense of hats, excessively. Cf. TAUH st. 407. 386) fuyatafit=fgaraaiti = futant when the dear one has departed, on the departure of the dear consert. eleifugalet: in the commentary paraphrases clienfaatil, e heirs rendered by ata and sijalta (HELFEZ) by festa. 387) HEALTH = HETSH a great wonder, cf. #raafri st. 7. Or HR may be taken to be equal to FA. HE 155 = ARE ! Or 43 (AH) may be connected with the as its object in the Genitive case (Free GET=FI GERT). 1937 is recorded in DNM IIJ.14 in the sense of 577244. It is to be traced to the Sanskrit word nie (from the root vata), a question, objection, worder. Cf. st. 219, 475, 589. 388) grafe==S7H left over or remaining behind intact or uninjured. Cf. note on the word geafru (St. 308) and 5 ft4 (St. 315). 389) mag =**). V# beconies vta according to HY. VIII.4. 226. 390) = Hala 430. The commentator seems to have read aco (for anno) as is clear from his use of the word aho. nIrasa (1) de. void of moisture (2) devoid of emotion, feeling, passion, #78 (1) full of moisture (2) full of emotion, feeling, passion. Aszils according to HS.VIII.2. 28 (retail), v Pont represents fe + 74, For Private And Personal Use Only

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NOTES 485 to be extinguished. Hemacandra gives the verbal forms fiant (= samidhyate) and vijjhAi (vIdhyate). The PSM connects the Prakrit root cozi with Sanskrit varet (fa:21). The commentator on Vajjalagga equates vijjhAI with vidhyAti as if dhyA were a root belonging to the second conjugation. See, st. 563 for the form aan used in a causal sense ( = nirvApayati). In Pali the root vijjhAya is used in the sense "to go out, to burn out, to be extinguished". Childers Pali Dictionary) connects it with the Sanskrit root E + (fastera > faszi-mer). fat afar fad A The Pali root 2114 means "to be burning, to burn, to consume, to waste away, to perish". Cf. the Sanskrit root fa (feat. Fraadig grafa "the house of Sama. "vati is (or was) on fire''. faatar a greifa atving a great "they perish like herons in a lake in which the fishes have perished." The ransal of apuh in poliis quo to opt on fire, in burn, to cook (cf. Sanskrit af, a. sand also means to meditate ( = EUR214a). TE SPA rig "while the house was on fire, they practised penance". Cf. Marathi fazant to be extinguished. 391) Rafgeganti = efemnt:= $2946971, a series or succession of Ksidelong) glances. Here fa (affection), 1.919 (kind disposition) and sate (love) are distinguished from one another, to being the cause of Fla and 17 that of the. It is however difficult to render these three words precisely, so as to bring out the distinction between the ideas conveyed by them. The poet undoubtedly wants to represent the three as a series of deepening intensity. It is however difficult to understand how rati, sadbhAva and sneha can be vregarded as arrows of Cupid. 393) Cf. fig gulfonat Caillaanih 2). Flak = 1971 Cf. Marathi .f13. It is possible that fewis is connected with the Sanskrit root vazad). ( alda>f75312 > faisant 394) Cf. st. 388. The sense of the words A1 Quut #90 7 E APO is obscure. The commentator does not throw any light on their meaning. The words have been omitted while translating the stanza into English. 395) FAHTEHTIT, this is rendered in the commentary by Phara hasong in the tifth note i.e. the cuckoo's song. Cf. kAlidAsa, kumArasaMbhava III.32 : cUtAGkurAsvAdakaSAyakaNThaH purakokilo yan madhuraM cukuja / For Private And Personal Use Only

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486 VAJJALAGGAM manasvinImAna vidhAtadakSaM tadeva jAtaM vacanaM smarasya / . We can also take the Potential Passive Participle 54 in an active sense. Cf. uota 111.4.68 : wan94977aae125-2760591417T: , and the example given in the Siddhanta Kaumudi: at am : Hir?TH ( = 77777 Fiturati: 477774). 7770t is paraphrased in the commentary by 97271: (i.e. 194717:). This word is not recorded either in the PLNM, or DNM, or the PSM. The word talavara occurs in Ardhamagadhi in the sense of nagararakSakaan officer in charge of peace and order in a city. It is doubtful if talavagga is in any way connected with talavara. 396) God Siva had first decided to lead a life of renunciation and asceticismi, when his wife, Sati, put an end to her life because of the insulting treatment received by her from her father, Daksa (Kumarasambhava 1.53). Later on Sati was born as Parvati, daughter of Mourt Himalaya. Himalaya intended that Paryati should be married with God Siva. So be sent her to the place where God Siva was practising jenance, in order to wait upon him and propitiate him. It was here that due to the intervention of Cupid, God Siva conceived love for Parvati and eventually the two were married and Parvati became fiet (Kumara. 1.50)of God Siva.All praise and credit must therefore go to Cupid for having influenced God Siva to marry Paivaii and incorporate her in his own body. 397) cigalaet = log2497:, one engaged in plying or op-rating the bow. vAvaDa -- vyApata, ct. the toim diyAvaDa in st. 11. sarapAsalakkho, the corrigentator renders this by ThZIT, one shore arrows hit the mark or target. Et represents 947, which ireans sufficient or adequate lor, being a match for. The word 967 is recorded in PLNM 526, in the sense of yeit. Hi and mean the same thing. 967 ( = 1277) means mastered, dominated, reached, hit, i.e. 911 or H. () za to Thoreal l. According to the commentator the stanza contains a challenge to Cupid to shoot his arrows at his victims in the presence of the tremulous glances of young ladies. If he were to do so, he himscii would be riddled with the arrows in the form of the side-long glances cast by the young ladies themselves and would be killed by his own arrows. But inspite of this explanation given by the commentator, the sense of the stanza remains obscure. Cupid dare not shoot his arrows at For Private And Personal Use Only

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NOTES 487 men, in the presence of young women. The fact however is that Cupid shoots his arrows at both men and women and thereby entangles them in mutual love. What is then the point in saying that Cupid dare not shoot his arrows in the presence of young ladies? What does the commentator mean when he says that if Cupid were to do so, he himself would be shot at by the arrows in the form of the side-long glances of young ladies and would be killed by his own arrows ? ( pazcAt so'pi tAdRgvidhaH ie kAminIkaTAkSavANapUga pUritAGgaH, svaireva vANairmAryate pratyuteti / ). Acharya Shri Kailassagarsuri Gyanmandir Section 41: 1. We must obviously read thus the name of this Vajja, instead of parisulAsavajjA of the Mss. parimullAva means yftafa, wailings of men in separation. Cf. the title of section 94, piyolAvavajjA (to be read thus, instead of piyollAsavajjA ). 398) saMbhalijjai = saMbharijai = saMsmaryate. bhara is mentioned at HS. VIII.4.74 as a ta for V. Here the in has been changed to a particular kind of lute. The commentator equates this with AlApinI. The correct form of the word is alAviNI, bcing connected with alAbu ( alAvu ), a gourd. But even a vINA is furnished with one or two gourds for resonance. Cf. campUbhArata : vipaMcikA maunamavApya tasthau pAMcAlikAvandanavAdazailI mAdhurya bhAkarNya vilajjiteva / The commentator renders pArAvaa (pArAvata) by kalarava. 399 ) attatta is paraphrased by the commentator by adagdha. He takes it as standing for, the first a being duplicated according to HS.VIII.2.97 (samAse vA 1 ) ataptakanakatanuzobhA means one whose body has the complexion of unheated gold (i.e.a yellowish complexion). Could uttata have been the original reading ? uttanta = uttapta = heated. Heated gold has a reddish appearance, while unheated gold has a yellowish appearance. It is usual to compare a fair complexion with heated go'd. Cf. rasagaGgAdhara, kiM jalpasi mugdhatayA hanta mamA suvarNavarNamiti / sadyadi patati hutAze tadA hatAze tavAGgavarNaM syAt // varamada - the best of sages. ( = varamati ) is paraphrased by the commentator by muni ( a self-con trolled, continent, righteous person). varama 400 ) kararuha taNu chi-paMtI is paraphrased by the commentator as kararuhaiH tanuM spRzantI touching her body with her finger-nails. The sense is obscure. kararuh stands for kararuhehi, taNu for taNuM and all three being deinflected forms (luptavibhaktika nidezas ). padam bhAdrapada > bhaddavaa > bhaddava, with elision of the final a. akAla for akAle, ghaNabhaddavaM = ghanabhAdraCf. Marathi For Private And Personal Use Only

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488 VAJJALAGGAM #1691. FH1697 perhaps means 999917 or 5799 1897 the month of Bhadrapada abounding in clouds. 401) atro, this word occurs in Meghaduta 11.15: aideryfer dhanuzcAruNA toraNena, and is explained by Mallinatha as bahivAra,outside gate or arched gate or ornamental arch outside the main building. sthiradeva on Meghaduta loc.cit., explains toraNa by vandanamAlA i.e.a garland or festoon suspended across a gate-way or the entrance of a house, decorative garland of flowers and leaves hung on the top of the door-frame of a house. ____402) AsAsijai sAsA is obscure. Is sAsA to be taken as a luptavibhaktika nirdeza standing for sAsAe (Instrumental singular of sAsA = zvazra ? The word Hal in the sense of 4 is not recorded in the PSM, the regular form in 118e being art or 918371. It is possihle to understand sAsA as standing for zvAsA = zvAsavatI, the possessive Taddhita suffix 37 being added to 18 according to Panini V.2 127: laratsa In the latter case, however, there is no grammatical subject directly mentioned for the verb 37141fhasiz, and we shall have to understand aglit ( = Hemat:) as the subject. 711 7 FIAT Fiyhd-so long as the breaths do not come to an end i.e. so long as she does not die or so lorg as she continues to live in that condition.. 403) The idea is that when a woman blushes in the presence of a man, that blushing itself proclaims that she loves him and no verbal assertion to that effect is called for. 404) THET=718H12--breathe heavily, give out sighs. It is possible to equate whefa with Arsyeras--they are dried up. smucchussynti>smussursNti>smuutusNti>smuussNti| V simisimAya to produce the sound sim-sim, to boil with a bubbling, humming sound, to simmer, to seethe, to sizzle, to produce a sizzling sound. feHIFANY or FAAFAAIT is a word of imitative origin, like the English simmer or sizzle. slata gat, they live only with their lives remaining behind i.e. they are dead for all practical purposes, they live a wretched, miserable life. Cf. Fitifa I.10: gaita la ord afgat dhataH zarIreNa mRtaH sa jIvati / __405) Here in aMgAI samUsasaMti, we must equate samUsasaMti with Ay=fa--"my limbs become dried up". We cannot speak of the limbs of the body as breathing hard or heavily. For Private And Personal Use Only

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NOTES Acharya Shri Kailassagarsuri Gyanmandir 406) = Hala 361, where the reading in the second half is : mhArisIhi diThe pimmi acpA vi vIsario / amhArisINa appA vi vIsaraha - here we must either supply as the object of, or understand the active form vIsaraha as used for the passive vIsarijjai, as the commenta tor seems to do, and further understand q as the grammatical subject of vIsaraha (= vIsarijaha). Cf. st. 205 (kinara = kiNijjai) and 241 (vIsarai = vIsarijjai ) For the idea. cf. amaruzataka : dhanyAsi yA kathayasi priyasaMgame'pi vistabdhacATukazatAni ratAntareSu / nIvIM prati praNihite tu kare miyeNa sakhyaH zapAmi yadi kaMcidapi smarAmi // or 489 407) dUraramaNijjaM = ahiyaramaNijjaM. Cf. dUrapajjalio, st. 385. daMsaNametena ki na pajjataM = daMsaNamettaM kiM na pajjataM. Or we can supply suhaM after kiM : daMsaNametteNa vi piyayamarasa, bhaNa kiM (suhaM na pajjattaM (= paryAptam ). 408) socakha saMpattI is equal to saukhyasaMpattiH saukhyasaMprAptiH * 410 ) lakkhevi == lakSayitvA, an Apabhramsa trait . Cf. note on st.234. The commentator, however, understands as equal to lakSye'pi, which he paraphrases by dRSTigocare'pi (supply vartamAnAn ) lakSaM janAna naiva lakSayati / 411) sohaggabhArabhamirarasa - we must understand bhamira as standing for bhAmira i.e. bhrAmaNazIla, one who causes (women) to turn round and round him. dUisaMghAha should be changed to asaMhi by liMgavipariNAma, so as to make it ft in with rAyaMgaNaM. 412) = Hala 627, with the reading tIa vi taha, for tIe taha, in the sthird quarter, and NittaraAi for nivvattarayAi in the fourth quarter. doha vinivantarayAi jAyAiM, there was complete or perfect love. gratification or sexual gratification in the case of both of them. nivvatta = nirvRtta, perfect or complete. rayaM = rata gratification of love or passion, the plural being used to convey the abundance of the gratification. It would be decidedly better to read jaha doNi vi samayaM ciya nivvattara yAra jAyAi~, where nivvattarayAi is to be taken as a Bahuvrihi compound, qualifying alf. The reading alfo is actually found in one of the MSS consulted by Weber (see p. 306 of the 1881 Edn.) and has been followed in the Sanskrit chaya in the Kavyamala Edition of gAthAsaptazatI, 1933, p. 316. The commentator says there : sagamena ekakAlaneva nirRtau pUritaratakhau jAtau / For Private And Personal Use Only 413) = Hala 181, where the reading is kaMDuipaMDuraM in the third and karejjAlu in the fourth quarters. kakkhaDa karkaza. We also get the

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490 VAJJALAGGAM form en in Prakrit. For the aspiration in the second syllable cf. the Marathi word 7431 (crab), from the Sanskrit 7.62>48=> 495 (by metathesis) > fans > EFT. 474igt, it would be better to understand tega as a separate word standing for dez) with elision of the case-termination, than to take deguiat as a compound. kaMDaiyaM paMDuraM jahA na hoi tahA taM (=vaM) kuryaaH| The commentator does not explain the sense of kaMDuiyapaMDuraM. kaMDuiya (scratching of the skin) corresponds to see. When the skin is scratched in order to allay an itch, it becomes white (or reddish ?), if the scratching is done rather violently. The skin should be scratched in such a way, that the itching sensation is allayed, but without turning the skin white (or red). Similarly the Duti should use harsh and gentle words, in such a way that the dear consort should relent (or repent) as a result of the harsh words, but should also be drawn towards the Nayika because of the soft, coaxing words and should not be repelled from her altogether. According to the commentator, the Duti is here being asked to manage the thing in such a way that a re-approachment between the two parties is brought about, without compromising the self-respect of the Nayika. Cf. Mathuranatha Shastri on Hala 181 : 0g 477 40 tan efa OEU7 bhavati tathA kila taM nAyakaM kariSyasi / kaTutarjanairyathA nodvijate, mRdubhASitairyathA mAM bhajate tvamapi tathA vakSyasItyAkRtam / 415) The sense of the gatha is obscure. Only a conjectural rendering has been attempted in the English Translation. 416) vilayaM, Laber renders this by vilayaM gataM in the Chiya. The commentator is silent. fa is a noun meaning dissolution or destruction. It appears to have been used here in the sense of lasin vanished, disappeared, rubbed away. 1974 is equal to faarizt with elision of the case-termination, The same is the case with which stands for fi a means hafta ie. . Cf. st. 418 : FA1971-1993fecift. The commentator paraphrases by afea, which would presuppose the reading aafaa. The first half of the stanza is to be taken as addressed by the Nayika to the Duti. feia = feritesin, concluding that she was a real Duti. A gait is often represented as betraying the cause of the Nayika and as herself seducing the Nayaka or allowing herself to be seduced by him. Stanzas 414 to 418 presuppose a situation in which the For Private And Personal Use Only

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NOTES Acharya Shri Kailassagarsuri Gyanmandir 491 female messenger, sent by the Nayika to persuade and conciliate her consort, succumbs to the temptation of the flesh and has amorous dalliance with him. Cf. the stanza fara etc. and og etc. quoted in the Kavyaprakasa and other works on Sanskrit Poetics to throw a subtle light on this aspect of a Duti's character. 417) There is a pun on the words vayaNaM [(i) vacanaM request (ii vadanaM mouth i.e. lip] and [ = Gozafa (i) breaks, disregards, violates (ii) bites]. 418) stands for , (see HS. VIII.4.197) to slip down. Cf. st. 448. 419) The sense of the gatha is obscure. The English translation is purely conjectural. 420) at physically crooked, ugly, mis-shapen. Eufe from suNaa (a dog) + i + yA, both taddhita suffixes added pleonastically ( svArthe) according to HS VIII 2-164 : svArthe kazca vA / (cakArAt hiDau). suNailyA becomes sugahilyA with aspiration of into hi. Cf. maDalA, st 231. So suNai (hi) layA means the same as zunakI. 421), see note on st. 96. The commentator renders this by faf at st. 96 and by a at st. 421. If we accept the commentator's rendering of 8, the word would mean: expanded, blooming, expansive, sprightly. is recorded in PLNM 91 as a synonym of abhisArikA (puMzcalI, duHzIlA) and in DAM I. 18 in the sense of asatI. sAdhAraNadeva on Hala 664, renders aDaNA by ad, a woman of easy virtue and loose morals. Weber (1881 Edn.) p. 108 compares the Marathi word 1 headstrong, uns ruly, self-willed and says that the word with the root to wander, to stray. 3 is to be connected perhaps represents , a person straying from the path of virtue. Cf. the words puMzcalI, kulaTA, akulA, also the words vyabhicAra and vyabhicArin (from vi + abhi + to stray away from the path of virtue). Cf. also the Marathi word ADavATa, ADamArga. For Private And Personal Use Only Section 44 oluggAviyAvajjA : = avarugNAvrajyA or paddhati: / oluggAviyA = a love-sick woman. Laber (Introduction, p. 30 of the Bibliotheca Indica Edn. 1944) paraphrases by faredfear. can easily become (with contraction of inte mo and change of to) and by adding the Taddhita suffix (1)

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492 VAJJALAGGAM (svAyeM), we can get oluggayA and then oluggiyA. The letter vi between HT1 and ar cannot, however, be accounted for. 422) gottAyANaNa should be taken as a locative singular form with elision of the case-termination. Cf. 84f74 (st. 264), 48 (st. 325) and 3* (st. 369). Hy vaginal passage. TZART pleasure. house, bed.chamber. Bayadh sprinkling. The object is not mentioned. It must be understood as TEHETTA. Cf. st. 558. 423) igrafa is a contracted form stnnding for jiay ( = Adafowa). 7afau, this word is recorded in DNM IV.22, in the form ofha and in the sense 37341534 i.c. 3991fci$i-a promise made to a god, re. worship, offerings, charities etc. on the fulfilment of a cherish. ed desire. The commentator explains : 4240 HAITE daiferat 197 gaafuatti Cf. Marathi 998. See stanza 001. The word tafaa is perhaps iu be traccu tu ih Simokaii T T or 7 leverance, respect, with change of 4 to . The sense of the words car fa na pattA is obscure. The commentator paraphrases : subhaga devyapi na prAptA, without any explanation. It is not clear whether TG4 is to be taken as a Vocative singular or as forming a compound with the word 291. 424) T2119[vit, demanding, seeking, looking for. The commentator seems to have read suhaya sarahasAva yasiyakavolA, which reading is found in Mss. G and I also. ATEH = ATHE quickly, violently. The idea is that she was so beside herself with joy even while searching you out, that she began to look for things at places where they could not be expected to be found. She was thrown into a delirium of joy. 425) = Hala 57. at for=#a#1-7. HS. VIII.4.258 records bokINa as a past participle in the sense of atikrAnta, cohINa is connected with the root to mentioned by HS. VIII 4.162, as a 4179147 for VT to go, to pass away, to depart. Weber connects are with the Sanskrit vyapakIna. loyamanAyA = lokamayodA limits of propriety, etiqu. ette or manners. The commentator on Hala, as quoted by Weber (1870), p.93-94, says : 544 9 74131 feetat i ata aght #19197479 (unmAdarUpAm ) ApanAmanukampasva / 426) Cf. st. 370. ellest = epurazila. at is recorded at HS. Vill. 4.117 as a " 1 for Tuto roll about, to whirl, to reel, to well up, to gush up. The ai suffix fe is added in the sense of arztasa For Private And Personal Use Only

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NOTES 493 according to HS. VIII.2.145 (ra). fat may be taken either as Locative singular (= viyoge ) or as standing for vioe~ = viyogena (Instrumental singular), an Apabhramsa trait. Acharya Shri Kailassagarsuri Gyanmandir 427) We should expect taha ( = tvayi ) in place of tammi ( tasmin ). As it is, the speaker of the stanza (a friend of the f) must be supposed to be addressing some g (handsome, lucky youth) and describing to him the sad plight of the aft on the departure of her beloved consort, who is different from the 47. It is better to understand the stanza as addressed to the gun, who is himself the beloved of the . The difficulty, however is, how to equate tagmi with taI (tvayi ) tammi in Prakrit always stands for tasmin and never for af. We must understand a (=) as the pronominal base of the second person pronoun, to which the Locative singular termination f is added here. Cf. aaa, st. 429. 428) a call, challenge. r (=qary) to call, to challenge. Cf. Marathi. Here R is obviously used in the sense of sobbing, wailing, screaming. 429) ekekkama = ekaika, to be connected with vivaraMtara. The meM is puzzl ing. It is perhaps a case of mazruti. Cf. 'jujjhamA bhiDie, st. 204. vaiveTiyavivaraMtara (=qftafeafaaxi-ax), the openings surrounded by the hedge i.e. the openings formed by the surrounding parts of the hedge. Every opening ( vivaraMtara = chidra ) in a hedge is surrounded on all sides by comparatively dense portions of the hedge. Or af may be taken as standing for veTiyavara (= veSTitavRti), by transposition of the two words, 'enclosing or surrounding heage, hedge standing all round her resistence.' 430) = Hala 371, where we have the reading bhaNio si in the fourth quarter. tA = tat = tadA, then, at that time. maMthara dull, heavy. Weber renders f f f as follows: Has she not said anything to you? and says that the upshot of the question is: What (has she then done) if she thereby did not say (anything to you)? But this is rather a laboured way of understanding the simple sense of the words. kiM jaM Na bhaNio si means sarvam abhipretaM (abhimataM bhaNito'si / 431) caMpaNa == nipIDana or, pressure, being squeezed or pressed down. Cf. note on af in st. 314. scanty water in a small pool or puddle. For Private And Personal Use Only

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49+ VAJJALAGGAM ____432) = Hala 194. omAlayaM = avamAlikAM or apamAlikAM or apamAlyaM i.e. nimAlyam , (see HS VIII.1.31) crumpled garland or wreath which has become stale and withered, because of frequent handling; also the flowers offered to a deity (idol) in worship on the previous day and removed on the next day. NayaravaradevayA-the word ghara is redundant. degNayara devayA means the guardian deity or presiding deity of a city. Cf. mRcchakaTika 1.27: ustAdbhutaM nagaradevatavat prayAsi / ____433) umbhiya = ArthAita or UvIkRta. For the emaciation of the fore-arm in separation, cf. zAkuntala II.12 : muhurmaNibandhanAt kanakavalayaM sastaM sastaM mayA patisAryate / , meghadUta I.2: abalAviprayuka; sa kAmI nItvA mAsAn kanakavalayabhraMzarikta. prakoSThaH 1, and keyUrAyitamaGgadaiH (sAhityadarpaNa X). __434) thA icchaMge = stanabharolsa) On the region of the swelling bosom. dijjI = dIyamAnA = sthApyamAnA. chamacchamai. produces a cracking sound as when a moist thing is thrown into fire. Cf. Additional stanza No. 372*1 (p.247) and 496*10 (p. 260). 435) We have a pun here on the words gayamayavilevaNA, vaNekkasAhArA and mAsAhArA. gayamayavilevaNA (1) gayaM maya-( = mada i.e. madya) vilevaNaM jIse sA who has given up wine and the use of cosmetics, (2) gayamaeNa vilevaNaM jIse who applies elephant-rut as cosmetic to her body. vaNekkasAhArA (1) jalaikasvAhArA whose whole and sole diet is water (2) vanaikasAdhArA or vanaikasvAdhArA whose only abode is the forest. mAsAhArA (1) mAseNa AhAro jose sA who eats food only once a month (2) mAsaM (mAMsa) AhAro jIse sA who eats the meat of wild animals. 436 kAvAliNI = kapAlinI (= kApAlikI) a female ascetic belonging to the Kapalika sect. See Karpuramanjari I. for the kApalika sect, their beliefs and practices. khaTaMga na guyaI (1) She does not leave the bed-stead (khaTzAyA amana i.e. khaTvA), in the case of the nAyikA, (2) she does not leave off her staff or club called state in the case of the theat. Apte in his dictionary explains again as a club or staf vith a skull at the top, considered as the weapon of Siva and carried by ascetics or yogins. The commentator explains agai by Ayudha vizeSa. The coronentator explains the sentence na muyai khaNaM vi khaTuMgaM as khavAyAM kSagamapi a na muJcate, rAtrAvapi gvaTvAyAM na shete| But in that case the compounding of anal wifh would not be permissible. The con nentator turther seems to have construed 7 T4 with both hatyATTiyaM kavAlaM and khaNaM pi khaTuMga. For Private And Personal Use Only

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NOTES Acharya Shri Kailassagarsuri Gyanmandir 495 437) dukaraM = duSkaram (mahatA prayAsena) with very great difficulty. Cf. duSkaraM jiyasi in st. 281. 438) Hala 178. Weber (1870 (p. 134) reads the stanza as follows : NAhaM daI Na tumaM pio tti ko aha anya vaavaaro| sA maraha tujhA virahe, teNa adhammaThe last quarter means according to Weber: I am saying these words full of impropriety (that you should go to her even if you do not yield to her). In the 1881 edition (p. 64) Weber reads the stanza as follows: nAhaM daI Na tumaM pio tti, ko amha ettha vAvAro / sA maraha tujjha aaso, evaM dhammakkharaM bhaNimo // In the Sahityadarpana X, the stanza is read as follows : bAlaa NAhaM dUI tIi pio sittiNa maha vAvAro / sA Ace gen auui ca am "Oh young man (boy), I am not a messenger, nor am I undertaking this mission because you are dear to her (or because she loves you). She will die 'or she is dying) and discredit will accrue to you. Hence I am saying this righteous (disinterested, self-less. well-intentioned) advice". I am not her messenger, I do not come here to plead on her behalf, i.e. she has not sent me and I am entirely indifferent and impartial. ft, you are not dear to her (so far as I know) i.e. I do not know that you are dear to her. It would be better to read: ff, (I know) she is not dear to you i.e. you do not love her (though of course she loves you).an, such being the case, where is there any scope or occasion for intercession on my part? But I am prompted to utter these words (urging you to visit her) as righteous, disinterested and wellintentioned advice, only in order to save her life and to spare you the disgrace of being the cause of the death of a poor, innocent woman. The coinmentator Ratnadeva seems to have read tujha ajamutti (= tatra avazauktiH scandalous talk about you ). According to Weber (1881), p. 184, we are concerned here with the tenth and last stage of love-sickness (I m) viz. or impending death. The commentator on Hala as quoted by Weber (1881), p. 184 says on the third and fourth quarters of the stanza as follows: sA punapriyate te viraheNa tava ca strIvadhAdapayaza iti / tena dharmAkSaram ubhayahitaM dharmaMhaM tu saMkSiptaM bhaNAmaH / tavAyazastasyAzca maraNaM mA bhUditi bhAvaH / For Private And Personal Use Only 439) = Hala 198. For ajjhA see note on st. 308. majjha hatthasaMdiTThe (your words) entrusted to me, sent as a message with me. na surya

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496 VAJJALAGGAY (supply 9c) "It was not heard by me; or I could not or did not hear it properly (clearly or distinctly)." gureihe 9 017 = HD gure ahi FIT or CITE 1 Section 45 : qf924951 ( = 184541 or 294gfa:).Laber styles both this section and section 38 as pavasiyavanjA (pravasitapaddhatiH It ought to be straaqga:). The same is done in MSS. G and H. Although qalar and ofore generally mean one and the same thing, it is better to style section 45 as 1f94069| in view of the word ifera (or qfa) used in each of the stanzas in it, and to style section 38 as cafea in view of the word q1a1f59 occurring in st. 307 and the verbal form cafefes occurring in st. 365. The subject-matter of the two sections is not quite identical. All the stanzas in section 38 (T216749551) are addressed to or are concerned with some prospective traveller, who is shortly going to leave his beloved, and depart on a journey; while all the stanzas in stction 45 (7.965571) are addressed to or are concerned with some one who has already started on his journey, having left behind his beloved at home to languish in his absence. 430) = Hala 399, where the leading in the fourth quarter is 7.99EUR( = 74418:) in place of a rt (= get42: Laber reads valat in the second quarter, which must obviously be cerected into saMtAvaM (object of harai). 441) The commentator seems to have urderstood 9233 to mean both qacz: and qeq:. Hofeat is past passive participle from the causal base of 457. The sense is 212af78a3:, have immers. ed themselves. 442) For the idea cf, FT I: 2491- ai faceuserga qull forat aht (Brit) I Also 4427fa VIII.25 : 79970ft to 723: Balfe azi: 27469777 77773764 TITI 77491 047724 may stand for 9697743. light of the path (traversed by you), or 91742147 light of the travellers i.e. serving as a guiding light to other travellers. 4+4) 16 = 911 or brisk, swift. C1. Sanskrit qe unsteady. Here cADa is used adverbially to quality cAlira. cAlira = calira = pAlanazIla with elongation of the first vowel. kappaDa = kapeTa a piece of cloth like a scarf worn round the neck as a protection against expo.... sure to cold. 3 ft half flying, poised for flying, For Private And Personal Use Only

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NOTES 497 445) 906 194 = qua thirsting for, extremely eager for. The word deuren is found in Sanskrit in the sense of 'very thirsty', cf. 449, 96, staro, pag. HS.VIII.2.159 lays down 37 as a possessive taddhita sufix in Prakrit. Cf. forms like nehAlu (from sneha), IsAlu (from femi), (from 151). facuerit = facfuZEAINEA = stileta Faradage4.74542 = Aktu. gerai, Desi word for 141,874 ore (fear doubt, misgiving). The word is not found recorded in the PLNM or DNM. Cf. the Marathi word x1, 41 yah (fear, apprehension). In Hala 58+ we find the verbal form my from the root yalyk which Weber (1881). p. 280, compares with Marathi bukadhukaNe, dhugadhugaNe to palpitate and dhukamuka with palpitation or fluttering. 7 Hitia, so many fears about the safety and well-being of his beloved crowd his heart that they cannot be contair.ed in the heart. Section 46 : 41077971, Laber renders this wrongly as 1996 a on page 91 of the text, but correctly as 7? (-961a) on p. 30 of the Bibliotheca Indica Edition (1944). It is better to name the section as 497591 rather than 4179511. The TIRICI stanzas quoted in Ratna. deva's commentary on st. 8 (p. 5) also read and not 17. 416) group = slightly choked. The second in becomes according to HS. VII.2.219. 447) bhAriya = bhArita weighed down. sambhAvaNeha genuine love or affection (FF1969: F:). 448) fevarta = $THAIA. For VH see note on st. 418. *NIvIula-ule is paraphrased by the Commentator by myAkula (or bhAkula) "embarrased at the loosening and slipping down of the knots of their garments", ofertaise or offers must be supposed to have been changed into oitatea by the elision of a1 or 29. But a better way would be to take 58 as standing for free vietoa = citatges = ART, the word soos being used as a device to convey the idee of plurality. 449) Decekti = tarat: a postes al apoi: 1999matoratite means AHMET TAR toife, the final vowel af of the first word test being shortened according to HS. VIII.1.4 (teleg ca fet al. PATATEERT = qualAT TOT = allorary the full moon, the nila being regarded as a day of triumph, glory and festivity for the moon. Not becomes out when it means a festival, according ng V.L....32 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 498 VAJJALAGGAM HS. VIII. 2.20 (kSaNa utsave ), but it becomes khaNa when it means a moment. Cf, Marathi Section 47 : hiyayasaMvaraNavajA = hRdayasaMvaraNapaddhatiH / - checking or curbing of the heart. 450) 3, Laber following the commentator paraphrases this by far. But obviously the Prakrit root f represents the Sanskrit root (4) and not the root f The Prakrit form _corresponding to khidyate would be khijat or khijae ar d not jhijai or jhijae, See note on st. 28and st. 546. loyaNA = loyaNAI = locane, the Nominative and Accusative plural forms of neuter nouns ending in being sometimes made on the analogy of the Vedic forms, like banA (nA), adbhutA (adbhutAni etc. mAga sense of wounded pridea sulking mood of mind. Cf. strINAmIrSyAkRtaH kopo mAno 'nyAsaGgini priye / 451) jhINa = kSINa subsided, lost. sAhasa should be understood here in the sense of fortitude or courage and not in the usual sense 'adventure or daring deed'. == you will burst or break or be shattered,i.e.you will be surely disappointed. 452 ) AsA = AzA hope, desire. garuya = guruka much valuedg prized or highly esteemed aghaDaMtajutti = aghaTamAnayukti impossible of achievement, defying all means (af) of realising it. running after, pursuing, pursuit. 453) = Hala 202, where the reading is dulaharlabha for dulahalAhaM, and vimmata ( Vocative) for vimaggaMto in the second quarter and AAsavahimaMta hi kaI vi bhajihisi in the second half of the stanza. vigata and bhato qualify taM ( = tvam ) referring to the heart ( hiyaya) men - tioned in the preceding stanza and used here in the masculine gender. faffe, you will be devoured or preyed upon by some one i e. you will come to grief. We must supply Hent (aga:) or vigo (vihagaH) as the substantive qualified by AyAsaM bhamaMto. Or we may understand AyAsaM va bhato to be an utprekSA, "as if wandering in the sky". Ratnadeva understands appacchaMda (svacchaMda, svatantra) and pahAvira as two separate words in the Vocative case and qualifying (44 (to be supplied from the preceding stanza). 454) =Hala 401, where the reading in the second half is: bAhra vi parisesio (left off, abandoned, given up ) cia so khu mae galima - For Private And Personal Use Only

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AOIES 499 oprati = Sanskrit #4 to boil, to seethe, cf. Marathi write Bath Tal etc., we should either take the particle 5 ( = ??) as 'understood before Dajjhasi, kaDDhasi and phuDasi as has been done in the English translation or regard Danjhasi,kaDhasi and phuDasi as accompanied by FiFi (interrogative intonation of the voice) as Weber (1881), p. 159, has done. "Are you burning oh heart? Well, then burn; are you boiling? Well, then boil; are you bursting? Well, do then burst (by all means)". Section 43: Haftoft = gyfeust-Virtuous house-wife, cf. Marathi 455) Jaro, ganit is recorded in DNM V.1 in the sense of bhakSagayogyakagAdi, food-grains fit for being eaten. tuccha tavaNi pi even negligible food-grains, even negligible odds and ends of foodgrains. The commentator's explanation of aathi as 5494 is obscure. nei vidharaM makes it go a long way, lengthens it out baMdhanA vi thAhaM na yAti even her relatives are not able to know the bottoin lend) of her infinite resourcefulness. 46 is recorded in PSM in the sense of Fes, bottom. The commentator equates TT with F718, shallow. shallowness. Cf. the word 347416 ( = 314) in st. 19, which is found recorded at DNMI.5in the sense of 311, 35fpite od, we expect the Genitive singular Fotolfgai, instead of the Nominative singular, 'as in the case of the ocean'. Perhaps setofon stands for jalaNihe bva, e being shortened into s and jalaNihe being the direct phonetic reduction of Gofala:, with elision of the final visarga. 457) Hala 472, where the reading in the last quarter is got fa 3374fa3 Tie v art to save, to spare, to avoid. For the phrase AulattaNa raksa cf. chAhi ravava in st. 432. saddhA = zraddhA = spRhA or $31. Weber (1881), p. 206 points out that in Hemicandra's Abhi. dhanacincamani 5+1 and Halayudha Kosa, 2 34;, tant is given as a synonym of dohada and that hence dohalasaddhA (dohadazraddhA) is taurologous. 'Strong desire' is one of the st nses of the word al recorded in Apte's Sinskrit-English Dictionary, accat may be explained as a769 El, strong desire in the form of pregnancy longing. stel is a general term meaning any strong desire in general, while it is a specific ter n meaning the longing or yearning of a pregnant woman. The tautology pointed out by Weber can be For Private And Personal Use Only

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500 VAJJALAGGAM got over in this way. Sadharanadeva (on Hala 472) remarks as follows on this stanza : 3faqi ad FifAFISAN faila at afatadifar: patyurdaridratayA vRtamadhupiSTakAnAM durlabhatvAt jalAnAmanAyAsasulabhatvAt / 458) 18434-see st. 138. This is obviously a desi word.. though it is not recorded either in the PLNM or the DNM, cf. Marathi pAhuNA- It means atithi or abhyAgata a guest or casual visitor. It is rendered by prArNaka or prAghuNaka or prAghuNika or prANika. It is used in the form gigfuc in aquara 11.56 and fallama II (6. fq29160737 is explained by Ratnadeva as priyazvAsau prAdhUrNakaH (karmadhAraya compound, a dear, welcome guest. It is better to explain it as f9944 3779017: (Aage compound), her dear consort's friend (or relative) come as a guest. kulavAliyA stands for kulapAlikA (one who guards or preserves the noble name of her family) or for Fiscalfat (a noble-born lady). Cf, note on st. 467. turfant - titea; i The Sanskrit root becomes * in Prakrit. The casual form 11g7 becomes aia. See HS.VIII. 4.236 and VIII. 3. 149. Cf. the form afaste in stanza 400. 459) Pering = amat disappointed, dejected, distressed. as the usual daily offering of food to crows, known as Filtrates, E9737 = 2834fiifi pet or favourite crow. The commentator, however, understands the word to mean [47495hefi or 99 intactilefio In the Ramayana, fefiorenthalog 1.55-56 (Bombay Edition with the commentary Tilaka), there is a reference to the popular belief that the crow by its crowing-sounds portends separation if the husband and wife are together and reunion if they are already separated from each other. Cf. st. 460. 460) 979899ine, scaring away the crow. The commentator quotes the words supposed to have been uttered by the lady while scaring away the crow: ht: #19 SET, HA Hat irrificada I He further says : 919811d #tez stranyl.97179: ga gidalifa arti 19712:1 "Women, whose husbands, brothers and other relatives have gone away on a journey, scare away a crow when they see it coming near". The exact significance of the presence of the crow and of scaring it away is not clear. The arrival of the crow perhaps suggests that the dear consort will not return and so the lady in question scares it away: "Begone, oh, crow! May my husband come back", G reads : HH HAI T RET (sic. 37|7897). Does the visit of the crow suggest the death of the dear consort, and does the For Private And Personal Use Only

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NOTES 501 dady scare it away because she thinks its visit to be inauspicious ? But in the previous stanza, the crow is according to the commentator vallabhAgamanasUcaka or vallabhakuzalanivedaka and so the lady wants to welcome it and offer food to it. Fusce as a cavits goes against the convention that women in separation from their consorts must not attend to their tresses during the period of separation, cf. Meghaduta 98 Adye baddhA virahadivase yA zikhA dAma hitvA zApasyAnte vigalitazucA tAM mayodveSTanIyAm / Also krIDAM zarIrasaMskAra samAjotsavadarzanam / hAsyaM parAgRhe yAnaM tyajet proSitabhartRkA // 451) fari = z:fedra: to the poor, needy, famished people (beggars etc.). as = qi63 = 777837 = aziaa:, I being shortened into { metri causa. t=faia, alt. See st. 146, 360 and 746 (SATC). The word is recorded at PLNM 49 in the sense of a and at DNM VII.11, in the sense of a fata = metrat, waste away become emaciated. We should really expect fossilt = fag, are grieved or distressed i. e. suffer. na = vita, good name, dignity, prestige. 462) = Hala 33, where we have the reading tatui for Taipei in the last quarter. fate = fala noble birth, nobility of birth, birth in a noble family. The commentator paraphrases this by AbhijAtya, which is an abstract noun from abhijAta. ahiyAI can phonetically stand for 1f51h if we suppose that the initial 371 has been shortened into 3, the final changed into by STARU and the penultimate consonant a elided. It is also possible to have the word asidi in Sanskrit as a feminine abstract noun from 27/f45713, on the analogy of Fyei (from Ayt), argent (from 996), fit (from ucita) etc. AbhijAtI would assume the form AhiyAI in Prakrit and then 3f art with shortening of the initial and final vowels. 37677arvit, one who considers himself to be noble born (of noble birth) and prides himself on that. 5779 poor, wretched, being in a wretched condition monetarily. But the securing the prestige, face or contenance of her husband, saving him from shame, disgrace, humiliation or embarassment. Weber (1870 Edition, page 86, footnote 2) takes alla pace (to guard the shadow of some one) to be a phrase meaning to follow a person closely or loyally". Bul it appears that the phrase is similar to 3113870 Thea (to save a person from embarassment) appearing in St. 457. get is the Pra. krit equivalent of 3141 according to HS. VIII 1.249 (919191 Els firedil For Private And Personal Use Only

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502 VAJJALAGGAM at). Here Hemacandra enjoins the form grei in the sense of shadow or shade (31779719) and the form 41 in the sense of lustre or beauty (e.g. muhachAyA = mukhakAnti). But in the present case it is clear that the form olet has been used in the sense of lustre or beauty.. Er is recorded at HS. VIII 4.132 as a traiezz for free (to be distressed or dejected) and at HS.VIII.4.135 in the sense of to be angry, to be annoyed, to spite, to hate. Cf. st. 614 (afata jUrai vaha). The commentator renders jUraI by Idhyeti in the present stanza and by foirala in st. 614. laban qald--who have visited her house with great pomp and splendour or with costly presents in order to help her out of her difficulties. 463) This is a challenge given by a chaste, virtuous woman. Sapa sigla = 5870 (saite) auf I Cf. geil uile, st. 234 and Joulah1, st. 62. state is represented in Prakrit:by both Ja () (st. 10.) and 35H. Cf. Marathi JHI standing up, erect. See HS. VIII.. 2.59 (aleo) I. Passt glance, amorous look. 464) = Hala 36, where the reading is futanar 37 akut 456497311 a in the first half and asaI saajiA in the third quarter. caccara = catvara = 7694, a place where several streets meet or join, a public square. See HS.VIII.2.12. 9592afruil means atteinar feuit, a housewife dwelling in a house standing on the fringe of a public square. fondant beautiful in her appearance. 97.341 a neighbour. This word is recorded at DNM Vlil 10 in the sense of afsaft (91cargit or cancha) a neighbour. The DNM loc. cit. also records, the noun Affies in the sense of neighbourhood (nfaa47). Haha. jjhiyA must be taken to be a Bahuvrihi Compound (asaI sAjhiyA jIse sA). asaI and saijjhiyA can also be taken to be two separate words 3775EUR being the subject and a the predicate (an unchaste, woman is her neighbour). Weber says, on page 86 of the 1870 Edition that the word A3f1657291 is not clear to him. He surmises - that it may stand for 71 ft (following the same occupation or business). In ZDMG. Vol. 28 (1874), p. 35, Weber connects saajiA with ajjhao recorded at DNM I.17 as a synonym of saijjha and in the sense of caffati, a neighbour. Weber conjectures that Bayat may stand for 37147ig a friendly neighbour. Cf. the word 375811, which occurs frequently in the Vajialagga in the sense of a young : lady and is recorded at DNM 1.50 in the sense of atost, and i For Private And Personal Use Only

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NOTES Acharya Shri Kailassagarsuri Gyanmandir 503 which appeares to be connected with AryA (ajA)- Does saijjha (feminine sahajjhiyA ) stand for sAdhyAya (feminine sAdhyAyikA ), a fellowstudent, and then a neighbour, just like the Sanskrit word cArin ? 465) = Hala 59, where the reading is sovhA ( = snuSA ) for muddhA in the last quarter. fte, entertaining or harbouring unbecoming (improper, sinful) thoughts or intentions in his mind. pure-minded. (Sanskrit). Cf. a in Marathi. The word is used in st. 622. a rough-mannered, harsh, unkind, wild, furious in his reactions or manners. eft for fear that the harmony in the family would be disturbed. aga = tanukAyate pines, languishes away, becomes emaciated in her body. 466) vesA surayammi, maiMti va bhico vva, ghariNI, cf. zizupAlavadha II 41 : anyadA bhUSaNaM puMsAM kSamA lajjeva yoSitAm / parAkramaH paribhave vaiyAtyaM surateSviva // Also : kAryeSu mantrI karaNeSu dAsI bhonyeSu mAtA zayaneSu rambhA / (subhASita). Also raghuvaMza VIII. 67 : gRhiNI sacivaH sakhI mithaH priyaziSyA lalite kalAvidhau / vidure = vidurataNe = vaidhurye in adversity or calamity, a case of bhAvapradhAnanirdeza. For Private And Personal Use Only = 467) Weber (1881), 871 (page 472), where the reading is kulapAliAi in the fitst quarter and pavasaMti va pavasie eMti vva pie gharaM eMte, in the second half (take leave of her i.e. desert her as it were when her dear consort departs, and come back as it were when he returns home.) (See note on st. 458) may be equated with bAlikA or with kulapAlikA. But in both the stanzas 458 and 467, it is better to take it as standing for kulapAlikA (kulayoSitku or lavadhU), a chaste, respectable, high-born woman of good family and good character, though ratnadeva paraphrases it in both the places by kulabAlikA kulabAlikA would rather mean a virgin, an unmarried girl of good character and born in a noble family. Cf. kivaNANa dharNa nAgANa phaNamaNI kesarAI sIhANaM / goda (Weber, 1881, st. 976, also X, as an example of the figure of speech called ), where the reference is undoubtedly to unmarried girls or virgins born in noble families and jealously guarding their virtue. But even the rendering of kulavAliyA by kulabAlikAcan be justified if it is understood as referring to the noble families, in which the lady concerned was born. Cf. the commentary on the expression duSyadhariNI kulavAliyA ya occurring in st. 458. a fia quoted in

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504 VAJJALAGGAM : 468) HTS = Adana. This is the reading adopted by Laber following the Mss. It would, however, be better to read here (= 4 ), following the commentator, the final 1 ( *) being added svArthe (pleonastically). saktaNAi (satIsvAdi) would mean 'chastity and other virtues'. It is not clear, however, what other virtues are intended by 31. MARE = gepaste yogafstea, special greatness or virtuousness of a man. Or gitaraua may be taken to mean gepraat 128greatness or virtuousness of a particular person. A family tradition, nobility of the family in which a person is born. gre, king of f1817 (modern Paithan) on the bank of the river Goda,and identified with king zAlivAhana or sAlavAhana or sAtavAhana, the compiler of the TTETHORE (or TIETTA) in Prakrit and author of some of the stanzas collected therein. He is regarded as having lived in the 1st or 2nd century of the Christian era. He belonged to the Andhrabhstya dynasty of kings, which ruled over the Deccan from about 238 B. C. to about 225 A. C. according to Vincent Smith. The second half of the stanza underlines the loyalty of the river Goda, who does not forsake the city 8th, even when the king Hala is no more. This loyalty of the river Goda ir the result of the extra-ordinary virtues possessed by king Hala and not due to the noble family in which he was born. Ti becomes that in Prakrit according to HS.VIII.2.174. The commentator understands paiTThANa as standing for (i) pratiSThAna and (ii) patisthAna, the house, residence or family of the husband. This stanza is an indication of the posteriority of Vajja lagga to king Hala, the author (or compiler) of TETHTHE. Cf. the reference to HISTETTRE in stanza 467 of the TIETETITE and Weber's discussion in his note on the stanza, re. FISICO's identity with Hala (pp. 202-203 of the 1381 Edition). It would appear from the tone of the present stanza in the Vajjalagga that king Hala was a person born in a low or obscure family. 469) 01 = = proposal, overture. Fill UAE hateful, unpleasant, repugnant to the ears. Hus=oqquila = " discrediable. The Potential Passive Participle form is used here in an active sense. Cf. note on the word in st, 395. These are the words uttered by a chaste, virtuous lady to deprecate the vicious proposal made to her by a procuress (szal). For Private And Personal Use Only

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NOTES 505 __470) guNannuo = guNaza: appreciator of virtue, one who esteems or has high regard for virtue. padama ciya= prathamameva = pUrvameva / The sense is as follows : tatkatamadguNaprazaMsAzravaNe tatkSaNameva yadyahaM taM kAmayamAnA tazavartinI bhaveyaM,tahiM mahaM prathamameva pUrvameva asatI apativratA iti jJAtvA tasya mayi kA (kIdRzI) guNagaNanA syAt / api tu na kaapi| taha cceya = tathA eva / i.e. yathA asatItvajJAnAt pUrva tasya mayi guNagaNanA mAsIt , tathA asatItvazAnAdanantaraM kA tasya mayi guNagaNanA syAt / api tu na kApi / ___471) uttamoM vi, we must obiviously read uttamo tti as is clearly shown by the explanation in the commentary. dArA = dArAn. The word 27, which is of masculine gender in Sanskrit, is used here in the neuter gender according to HS VIII. 1.34. 472) niyaGakuTaMga etc. We must supply gAma as the noun qualified by the three adjectives occurring in the first half. niyaDakuDaMga and pacchannadeulaM should be taken as bahuprIhi compounds and bahujuvANasaMviSNaM as a vibhaktitaH puruSa compound, qualifying gAma understood, and the verbal form als or an should also be supplied in order to make the sense of the first half complete. Or niyaDakuDaMga and pacchannadeulaM may be understood as karmadhAraya compounds in the sense : niyarDa kuDaMga hora, pacchannaM deulaM hoi; and bahujavANasaMkiNaM may be taken to be a vibhaktitatpuruSa compound, in the sense : bahUNaM juvAgANaM saMkigNaM (saMmarda ) ho.. kuDaMga is explained by the commentator as gahanapradezaH or latAbhiH chnnprdeshH| In the commentary on st. 479, the word kuDaMga is explained as gahvarapradeza. It thus means a kuJja, a bower or arbour, a thicket of trees or creepers. The word is recorded at DNM II. 37 in the sense of latAgRha. See also PLNM 721. 473) = Hala 9, where the reading in the first quarter is Foto ruasi, and in the second half : hariAlamaMDiamuhI gaDi vva saNavAriA jaaaa| Kulanathadeva says in his commentary on on Hala 9 : lUneSu zAlikSetreSu ka me bhiyasaMgamo bhaviSyati iti udvignAm abhisArikAM kaacidaah| saNavADayA = shnnvaattkaaH| vATa, vATaka, vATikA, an enclosure, cf. the Sanskrit word vArI and the Marathi word vADI. Sadharanadeva on Hala explains : shnnotpttibhuubhaagaaH| vATazabdo bhuubhaage| vATI dezyam / naDa bva, it appears from this simile that actors (and actresses) used to paint their faces with yel. low orpiment (haritAla) in order to have a fair complexion. For a similar use of turmeric (haridrA),cf. st. 374 and the note on the same. The hemp fields become yellowish in appearance with flowers, when they attain to full growth. ____ +74) saNaM = samakkhettaM (saNakSetram ). vaMjula is explained by the commenitator as vetamakSa cane or reed. It also means the Asoka tree. pacchega For Private And Personal Use Only

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506 VAJJALAGGIM = q* in Sanskrit, cf, 4414 wbich is the Ablative singular of 9 used in the Veda in the sense of quota. See Panini V.3.33 922 CAT ca cchandasi / The pazcA used in the Veda in the sense of pazcAt, is also Instrumental singular from 99 with the addition of the termina. tion 31. alacat, a banian tree or a thicket (grove) of banian trees. viDava = viTapa really means a branch and viTapin means a tree. But fazt can be credited with the sense of a tree by adding the possessive Taddhita suffix 37 (333faitsi Panini V. 2. 127). See st. 482, garasal. AZT also means a cluster, clump or thicket. This latter sense also suits well in the present case. gas stands for yrag (gfart), with the final 5 shortened into metri causa. Cf. ( = 1) st. 352. 475) AETTET = FIRTESNI, a fette compound. Bquat means the same thing as alus i.e. 3 (see stanzas 219 and 387). 1917ghariNIe stands for kANaghariNIe (with elongation of the final a of the first word metri causa), the wife of a man blind in one eye. *5 = 7 not quickly, that is slowly, in order to give sufficient time to her paramour to escape; or 7 39 may be taken to mean 'not lightly or casually' but passionately and fervently. For the device of kissing the eye, cf. st. 607 infra. For sala, Apabhramsa form, see note on st. 234. Mss. G and I read gaan met and where gaan also is an Apabhramsa form of the Indeclinable past participle (Absolutive) and og means softly or gently. 3161 = a. See the word gyfer st. 352. 739, 785. Cf. Marathi an, 9257. 476) Hala 197, where the reading is 7 for at in the second quarter. juNNasurA = jINesurA old, highly intoxicating wine. sAhINA at ber disposal. In the face of these temptations, if she is not to turn unchaste, should she die? There are only two possibilities--to succumb to these temptations and to turn unchaste or to die. If she does not turn unchaste then the only course open to her is to die. 477) T8134 = 417 mercy, favour, grace. #79171 ich = Flatkach : the stigma or blemish or disrepute of chastity. Cf. ad aprit apo taruNimani yUnaH pariNatAvapIcchAmo vRddhAn tadiha kularakSA smucitaa| tvayArabdhaM janma kSapayitumanenaikapatinA na no gotre putri kvacidapi satIlAJchanamabhUt // 478) 0891=92711 lucky, favourite. popular. For the change of I into a cf. HS. VIII-1*192 (HO CHH17 a:). According to Hema For Private And Personal Use Only

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NOTES 507 candra, the change of Tinto a is contingent upon the lengthening of the first vowel 3. But here the change has taken place even in the absence of the lengthening of 3. 479) F5 = Fict, an Apabhramsa trait. See HS. VIII. 4.331 (sthamArasyot). jammaphalaM we should really expect kammaphalaM fruit or fruition of deeds done in the present life. , an expletive particle. Cf. the similar use of in Epic Sanskrit. Bilsal (may I enjoy or make merry), Potential first person singular from v (=ails). af = 741 i. e. ihajanmavat or etajanmavat as in the present life. 480) 55731* = TEHT according to my heart's desire, to my heart's content or gratification. He is supposed to be derived from 91 31 >afa 3126751, acting as one likes, selt-will, independence of will and action, the word being irregularly formed by the change of into *, according to Panini VI.3.109 (goatiaita 27414RE). 78231) 414781> . It is possible that the original reading may have been fE EEST (= #f=318), later on changed into 377733TE by the vocalisation of the aspirate . Strictly speaking the form should be feas. But the inflected form f=917 can be defended on the basis of Panini I. 4.14 (UTF8 997), without the elision of the case-affix as required by Panini 11..4.82 (317224121409:). Cf. afe738 in st. 661, and 575015 in st. 777. Cf.the form 2410A (= JUBIT) used in 19199267fa I. 21. The word Ffe53375 occurs in Hala 443, with the variant fegat. (See Waber. 1881 Edn. p. 185). The commentator on Vajjalagga seems to have understood the sense of the second half as follows:-174= 2 = 977 = qata i da AT paraloke rantavyam iti mama icchaa| tata idAnImapi rmyte| 481) Pag= softly, whisperingly, in an undertone, is to be connected with bhaNiyA. Or it may be connected with hoUNa (secretly drawing close to her ear). ECHTE = 9957h, the taste, flavour, experience or pleasure of illicit love with a paramour. The word TH also means 'seminal fluid' or 'semen virile'. Cf. 94, THEIT, illustration of IT, TT # FiforniagiaaTZ sundari krissye| mA hanta kAtarA bhUH, rasakriyAyAM nitAntanipuNo'smi // 482) Pracal = shortenfaen: 1 $745 is the name of a certain tree, so-called perhaps because of its short stature, low branches and dense foliage. See Manusmeti VIII.247. For faca in the sense of tree, see note on st, 474 above. 36 = 568: deserted, For Private And Personal Use Only

Page #573
Shri Mahavir Jain Aradhana Kendra *508 VAJJALAGGAM desolate, solitary, secluded (4, fa). Cf. Marathi (desolate). The word 3 is recorded in DNM 1.96 in the sense of and his explained as udvasa geho = geham / The masculine gender has been used for neuter according to HS. VIII. 1.33 (vAkSyarthavacanAdyAH). suvisarabha is paraphrased in the commentary by ja, a libertine, a rake, a seducer. The word is recorded in the PSM in the sense of aircArI puruSa : . suvisattha should really be explained as suvizvasta or suvizrandha sthAna, a place inspiring confidence and a sense of security from intrusion, a trustworthy place. 483) viDappa = rAhu. The DNM VII. 65 records three words viDapa, * viDaa and vihuMDua in the sense of svarbhAnu i.e. rAhu. Of these, bihuhua appears to stand for vidhuMtuda, the molester of the moon, i.e. rAhu. mA muyasu, do not let off or spare. 484) pugo vi chijjau let it be chopped or hacked to pieces again. jeNa = yena (rAhoH zIrpeNa). dUsao = dUSakaH, spoiling the happiness of, offend - ing against, unchaste women by revealing their identity Cf.stanzas 488, 489, and 490. 485) hohira = bhaviSyati will appear or emerge or come into existence, will be produced, discovered or invented. *= : labhyate : will be found out, the present tense being here used in the sense of the future (lahijjihii ). puDhavi vi hiDamANehiM pRthivImapi hiNDamAnaiH or pRthivI vihiNDamAnaiH | It is possible that the original reading was puDhavII hiMDamANehiM ( = pRthivyAM hiNDamAnaiH) . jIrijjara jIryate will decay, perish or be destroyed ( = jIrijihii ). For Private And Personal Use Only = , 436) puMsali tti = puMzcalIti. The use of ti is awkward, unless we take it to mean 'for the reason that' ityartham iti heto:. But in that case (so that) in the third quarter becomes redundant. If fa (f) is dropped the metre suffers. Perhaps we may construe as follows: jeNa (jao) (tIe puMsalIe) sAhINo sasI nIlaraMgammi na bolio 'since the moon, within her easy reach (easily accessible to her) has not been immersed in a vat of blue dye'. If a harlot (unchaste woman) had been created in the heaven by the creator she would have certain. ly immersed the moon in a vat of blue dye. volio or bolio (con. nected by Weber with the causal of / vyApalI - palAyita ) immersed, plunged. The PSM traces it to the root to sink, causal to immerse (cf. Marathi gem, ge, ate). HS. VIII.4.101 gives I

Page #574
NOTES 5097 as a dhAtvA deza for the Sanskrit root / maraja. nIlaraMgAmmi-cf. the storyy of the jackal that fell in a vat of blue dye (alle noe ufaa: Ma:), in: the Pancatantra. Aretot (Erka:) ibeing within easy reach of near at hand, being easily accessible. 487) Page = wufa will perish, vanish or disappear. For fiz as a praia for see HS. VIII.4.177. guft = "ht, an Apabhramba trait. See note on st. 234. Cf.HS. VIII.4.439 (*9 gasfaz1q2:1). HT is recorded at H$. VIII.4.74 as a 97912 for the Sanskrit root FL (). fafyo94 = sfaa a fabulous mountain supposed, in Jaina lite. rature, to be the abode of wonderful drugs, as the commentator remarks, like the stafft in the Ramayana. The commentator says that only the fries have access to the Sriparvata. This is one of the Jainistic allusions we come across in the Vajjalagga,which are very few, although the author was a Jaina. 488) farqi = frent leaf of a cree used in worshipping the images of Gods such as that of the Bilva or Sami tree or the Tulsi. plant. Cf the word 1791 ( = #919921) in Additional Stanza No. 496* 9, page 260. FIACE" = THC677, God Siva. The compound is to be understood as a vibhaktitatpuruSa (kAmarasa DahaNo kAmaDahaNo). Ther of Ta is cerebralised according to HS. VIII.1.218. Pure = afa, Impe. rative second person singular accorcing to HS.VII.3.177. 489) fatiqz = efga unpleasant, disagreeable, distateful, odi. ous, offensive. Pis 91 = 771fu (according to the commentator) some time or other. If, however, afie 91 is taken to stard for (see HS.VIII.3.65) (and not for gaila), the sentence would amount to a question (when will you be seen etc.) 7771 aztet za like a piece of a broken bangle i.e. thinned and reduced to the form of a lean curve. E a det 59 involves tautology. Cf. Sanskrit BET yathA kssiirmivaambumdhyaat| 490) 467 is an uninflected or deinflected form used for kaJjaleNa, or kajjale (Apabhramsa form), kajjale being shortened into . Puff and then changed to taste. Elision of case-affixes is one of the traits of Apabhramsa. See HS. VIII. 4.344, 345.7976, neuter gender used for the masculine according to H$. VIII. 1.34 ( I91: eta ar). He=U7; see st. 484 above. G, I, Laber read great for For Private And Personal Use Only

Page #575
-510 VAJJALAGGAM 731t, the sibilant being changed to F. See H$.VIII.1.262, 263, according to which daza becomes daha and divasa becomes diaha. kUvAvaDio =ytyla: fallen into the well i.e. reflected or imaged in the water of the well. Cf. the story of the lion and hare in the Pancatantra and frytreay IX.18 : gaat a f faa malattien saregla 374 717yUthamalinAni jagat paritastamAMsi paritastarire // 421) Cf. Weber (1870, Anhang 6, 1881, 877), where the reading is mahuehi kiM va bAlaa harasi NiabAu jai vi me si / sAhAmi kassa rapaNe dUre gAmo ahaM ekA // Laber adopts the reading mahuehi kIsa paMthi in the first quarter, while the commentator seems to have read # # or AB gfu site ofera ( = ATAU PATET afereli), the Genitive FC being used vicariously for the Accusative in the latter case. Cf. st. 234. The reading a lopted in the present text is based upon the commentator's explanation : Why do you take the trouble of coming to my place to meet me? Why are you talking of coming to me or to my place?' sAheSi = kathayAmi, from the Sanskrit root zaMs or zAmU with change of the final to - HS. VIII.4.2 records aig as a Gale for [V 14. Weber translates as follows (p. 476, 1881 Edn.): (Cry in the wilderness) "What do you wish to do with the Madhuka flowers, oh boy? (i.e. why bother about the Madhuka blos. soms ?) (Rather take hold of me!) Even if you snatch the cloth from my hips, whom shall I tell about it (here) in the forest ? The village is far away and I am alone !" He remarks in the notes on the gatha, that the maiden, who is the speaker of the present stanza, had gone into the forest to pluck the Madhuka flowers, which were ,however, later on snatched from her by a young traveller coming that way, by way of joke. The commentator on Hala, as quoted by Weber, says : Fazad gartarratg417 475,mAni saMgRhya pratinivartanAnA madhye mArga karimazcidabhirUpe yUni pathike madhUkAmyAdAtuM karaM prasArayati taM prati taddarzanAdutpannamanmathanyathAvazAd / upabhogAya vAso hara' iti prabodhayati / Another commentator quoted by Weber introduces the gatha with the words : kAcit svayaMdUtI jAram Aha / Dhanika also in the dazarUpAloka characterises the speaker of the stanza as a svayaMdUtI. mahuehi kiM bAlaa may also be rendered as follows: Why talk of, or what is the good of going to the grove of, Madhuka (or Asoka) trees? Hy is explained eithor as its or as Bassia Latiflora (cf. ##; HE371). fristeri = frati the appear on being according to HS.VIII.1.26 (971919-a:). For Private And Personal Use Only

Page #576
NOTES 511 492) 271, this word is credited with four different senses at DNM 1.51: (1) #TE, mother. (2) f03751, aunt; (3) Ah, mother-inlaw; (4) Agl, a female friend. In the present stanza, the sense mother-in-law is intended. afgina=fETT Saleset 4 (#2777 Compound formed from two adjectives). vIvAha = vivAha, vi being lengthened metri causa. Cf, HS. VIII.1.4 (terat fatent aut !) The word fait is regarded as a la according to Panini 11.2.18, (kugatiprAdaya:). vaseraya is obviously a Desi word (connected with the root van to dwell) in the sense are or qua, though it is not found recorded either in the PLNM or DNM or PSM. Cf. 967 in the next stanza. The commentator paraphrases are by 3217, which perhaps means a halting place, shelter (cf. Marathi 3702 fofil). Cf. vIkSitaM na kSamA zvazraH svAmI dUrataraM gtH| ahamekAkinI bAlA, taveha vasatiH kutaH // Also : ekAkinI yadavalA taruNI tathAham asmadgRhe gRhapatizca gato videzam / ke yAcase tadiha vAsamiyaM varAkI zvadharmamAndhavadhirA nanu mUDha pAntha / / 493) *=7997 vacant, solitary, secluded, unfrequented. 3118 = 39-194 = a i in the preceding stanza. The stanza has, according to the commentator two senses(I) 197r, obvious, overt sense and (2) Haret, the hidden or covert sense. The obvious sense amounts to a rejection of the traveller's plea for permission to halt over-night in the residence of the lady, who is the speaker of the stanza. The hidden sense obtained by connecting the negative particle na or mA with janasaMkulaM, rUsaI and vaca, instead of with sunnaM, dei and #l, amounts to the acceptance of the traveller's request. 491) = Weber 879 (1881) and Anhang 44 in the 1870 Edn. The reading there is as follows: 0422 u gry Hittaa au Tour ! 50933 Et aface. 3 qafe ai gan ll =(1) ETT bed, partFRA (2) ALAT comfortable dalliance. Ratnadeva renders RU by svastarakama only, without giving the other equivalent svastharatam. ahANaM ARTECH = 360 YTACIOTT TT. in this rustic, rural dwelling of ours. pAmaraghara is explained by Ratnadeva as grAmIgagRha. pAmara means a villager a poor, humble rustic with very limited means. 38448tet (1) clouds rising in the sky; (2) conspicuous, swelling, prominent, protruding breats, cibukottaMbhanarucI, as Ratnadeva says. pattharatthale gAme (in Weber's version) : In this village which is a stony place.-a place which abounds in hard rocks or (2) which abounds in stone-heart For Private And Personal Use Only

Page #577
512 VAJJALAGGAM ed men incapable of emotional excitement, there is no possibility of getting any (comfortable) bed or couch or of securing Fea, comfortable dalliance. 495) 2771 fta4 = simt feay, with the final 8 of the first word shortened into under the pressure of the following conjunct consonant, and then changed to 34. Cf. er say (st. 499) and agriau feat (st. 517). They = 48, 7542. V means to perish, to come to an end i.e. to be fulfilled or satisfied. stagit = ata: keen desire (of sojourning here). ate becomes ales according to HS. VIII.1.221.791 =1797, but, however. 496) = Hala 669 (Weber, 1870, Anhang 11: 1881, p, 331), where the reading is etha NimajjaI attA in the first quarter and paMthia rattI67431 in the third quarter. In Kavyaprakasa V and Sahityadarpana. I, the reading is 3471 674 fura in the first quarter, og eg festes (or divasa) paloehi in the second quarter, and sejjAe maha Nimajjihisi in the fourth quarter. The commentator on Hala, as quoted by Weber,. says : jAtAnurAgA gRhiNI viditAbhiprAya pravAsijanamAha / nimajjati svpiti| atra Taalasteaicelacat ha 777141 Tattaforzeitia 242 524ti v 155 stands for v fanns (to sirik, to plunge into), in the last quarter, a hile in the first quarter v 1075F (as read in Hala and Mammata) stands for Vorhe. Cf.H$ .VIII.4.123 (:Azt 795:). F1A575 = fattad, sits down, sleeps. Cf. Hala 530, where for only means 744. faces in the first quarter of the present stanza, also means 'sleeps' or 'lics down'. Cf. ambA zete'tra vRddhA pariNatavayasAmagraNoratra tAto niHzeSAgArakarmazramazithilatanuH kumbhadAsI tthaan| asmin pApAhamekA katipayadivasaproSiptaprANanAthA pAnthAyetthaM taruNyA kathitamabhimataM gyAhRtivyAjapUrvam // Section 51 : fh40591-cintangha: 1 All the stanzas in this. section are concerned with the astrological calculations which the astrologer makes and with the means such as the wooden board. or slate-board, chalk-stick, stone-pencil etc. that he uses in making the calculations on the basis of the horoscope, and with the predictions that he makes. The stanzas contain in some cases obscure allusions to the technical details and processes of the astrological science, whose exact implications are not clear. But what is more important is that every stanza contains a subtle, hidden, suggested import which is uniformly and invariably of an obscene nature. The commentator takes pains to explain the For Private And Personal Use Only

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NOTES Acharya Shri Kailassagarsuri Gyanmandir 513 hidden sense in most cases. This remark holds good also in the case of the sections on lehya (lekhaka) (No. 52 ) ; vijja (vaidha) (No. 53 ); mi (dhArmika) (No. 54); jaitiya (yAntrika) (No. 55 ); musala (No. 56 ); and uDDa (33) (No. 61). All these seven sections, standing approximately in the middle of the whole collection, may be said to form the core or nucleus of obscenity or indecency of the Vajjalagga, though it must be admitted that in the characteristic manner of ancient Indian writers, the obscene, parnographical import is always conveyed in a subtle way by suggestion and hardly ever by direct expression. Cf. the dictum from Kamasastra quoted by Mammata in Kavyaprakasa VII: dvayarthai: padai: pizunayet ( = sUcayet ) ca rahasyavastu / For Private And Personal Use Only (ii) to check ng is In the section on the astrologer (f) the following words have been frequently used with a hidden, suggested, obscene import. (1) khaDiyA ( = khaTikA ) and salAyA ( = zalAkA) : (i) chalkstick or stone-pencil (ii) penis. (2) phalaya (= phalaka) (i) wooden board or slate-board (ii) tanfeet, pudendum muliebre; (3) karaNa (i) the astrological divisions of the day which are eleven in number (ii) the various modes, positions, postures or attitudes () in sexual intercourse; (+) () (i) the planet Venus (ii) semen virile, seminal fluid (saptamo dhAtuvIryam ); (5) sukkarasa gaI jAna (i) to know the mutations or movements of Venus in the zodiac know the behaviour of the seminal fluid; to know how to the discharge or emission of the seminal fluid; paraphrased by the commentator on st. 497 as zukrasya saptamadhAtoH stambhana kartuM jAnAti. Cf. sukasaMcAraM jANai in st. 507 and its explanation in the commentary. (6) () to make astrological calculations and forecasts, (ii) to practise coitus; (7)()(i) to ask or request one to make astrological calculations and forecasts; (ii) to ask or request one to practise coitus; (8) 7 (79) (i) astrologer, (ii) practiser of coitus; (9) 4 (i) the planet Mars, (ii) aGgarata physical intercourse ; ( 10 ) rahabibaM (i) ravivimba orb of the sun, (ii) ratibimba pudendum muliebre; ( 11 ) nakkhatta (i) nakSatra a constellation, (ii) a nail-wound or nail-mark, (12) (i) a drop of rain. water, (ii) a drop of seminal fluid; (13) fanfga (1) fan being in the constellation citrA, the fourteenth lunar mansion, (ii) cittasthita being in the mind i.e. on which the mind is focussed or concentrated with a view not to allow it (the seminal fluid) to drop or escape; (14) a comet, (ii) (15) V.L...33 (i) fire or heat;

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Shri Mahavir Jain Aradhana Kendra 514 VAJJALAGGAM ()(i) astrological conjunction of a planet or of a constallation with the horizon, (ii) coitus; (16) 1 (i) a measure of time equal to 24 minutes, (ii) tube, penis; (17) grafana (i) laaSR the mutations (of Mars) in the constellations (13th lunar mansion) and f, (ii) various movements of the hand (grafa. saMcAra) (such as karihasta in erotics). 497) dIhara = dIrgha. dIrgha becomes dIha or digdha in Prakrit, according to HS.VIII.2.90, 91. is added after pleonastically, according to HS.VIII.2.171. f, any one. Really we should have kA vi. (any woman). 498) = for my sake, for me.The astrological and erotic significance of the second half is not clear. 500) cukkasi or pramAdyasi, bhramasi (Ratnadeva) - CI. Marathi cuka to stray, to go astray, to err, to commit a blunder mistake, or to go wrong. is recorded at HS.VIII.4.177, as a dhAtvAdeza for v aMza, along with phiDa, phiTTa, phuDa, phuDa and bhula. cukka is obviously used in the present stanza in the sense 'to get confused, to blunder, to go wrong'. (i) : Venus (neuter gender used for the masculine according to HS.VIII.1.34). (2) zukram semen virile, seminal fluid. The astrological significance of fasten bhavanam is not clear. 501) The erotic significance of viparIta ratibimba (= smaramandira ) is perhaps the same as that of viparItarata or puruSAyita ( inverted coitus ). 'navasvatta = (1) nakSatra, (2) nakkhakkhaya (nakhakSata), one of the two kkhas being dropped (haplology) and the final a being duplicated, becomes naha and also nakkha in Prakrit. See HS. VIII. 2. 99 (sevAda vA ). The astrological significance of zukrasya citrAnakSatrasthAnam, ravivimbasya viparItatvam and nakSatrANAM sthAnagRhItatvam in relation to the complete failure of rain, referred to in the present stanza is not clear. Similarly the erotic significance of ratibimbasya viparItatvam, nakhakSatAnAM sthAnagRhItatvam and zukrasya cittasthitatvam in relation to the complete retention of the semen virile suggestively referred to here is not clear. fanfagperhaps means: if the seminal fluid is reflected upon or stabilised in the mind, i.e. if the mind is focussed or concentrated on the seminal fluid, with a determined effort not to allow it to drop down prematurely. For Private And Personal Use Only

Page #580
NOTES 515 502) set = 5 or 67: (i) wooden or slate-board, (ii) pudendum muliebre or region of the buttocks (zroNI or jaghana). salAyayA2012 or Taifonctit = (i) pencil or stylus, (ii) penis. 34 = :31[77: = 471978:1 The astrological significance of 777 3771172# is not clear. The erotic sigrificance of ice 3771116697 is the failure or absence of the semen virile, absence or failure of ejaculation. - je 43t = :74: absent-minded, foolish. 503) The astrological significance of 27229 (anal:) 35477 emergence of the comet) is not clear. The erotic sigrifcerce of 29 (97at:= 3:) 3741474 is perhaps the emergence of heat, being an abbreviation of Preto (i) comet, (ii) fire or heat. The use of the gerund gaNira (gaNayitvA) is irregulary involving a breach of the rule that the grammatical subjects of the action conveyed by the gerund and of the principal action in the sentence must be identical (44129 hitet: gafas, Panini III.4.21). Further it involves tautology with the sense of gaNaMtassa. 504) s with particular (special) care or attention. The astrological significance of a fa 2 (conjunction bereft of the movement of Venus) is not clear. The erotic significance is : coitus devoid of the emission of the seminal fluid even at the climactic point. 505) ULTIMII (i) astrological calculation with the help of the eleven (astrological) divisions of the day, (ii) sexual enjoyment with the help of the various modes of intercourse. STETICATO 70727 (i) making astrological calculation only with the help of the fingers of the hand, (ii) digital penetration called FET in Kamasastra. AICHTE -the astrological significance of het. TELP Ji4 A is not clear. Arti means (i) a measure of time equal to 24 minutes (i.e. a gent), (ii) tube, penis. The erotic significance of the expression also is not clear. It may mean either drawing out of the se minal fluid into the tube (penis) or pulling up, or stopping the discharge (emission), of the seminal Huid in the tube (penis). 505) 1583funt = Ecolifari#: a false i.e. incompetent, inept astrologer. Laber reads 2016 713 379199 , which does not yield any good sense under the existing order of the words. If a good For Private And Personal Use Only

Page #581
516 VAJJALAGGAM sense is to be obtained, the order of the words would have to be changed so as to read : (jAyA) gaNAvae gaNaI jaI ko vi your wife asks. some other man to calculate (to practise coitus) if such a one is available and at hand. The reading adopted in the text is based on MSS. Cand G and is further supported by the commentator's explanation inizia fant ! 507) simte = (i) 34597 the planet Mars, (ii) 257a physical intercourse, with elongation of the 37 at the end of the first word. Cf. TETA, st. 528. The astrological significance of enige 72101% is not clear. Fyfanlar = FUTHAITH,(i) arafrazat: (371179) var, the movement of Mars in the constellations of hasta and citrA, (ii) grace fai ka the various movements of the hand (a = nitET) in erotics. Laber, following MS. G, reads qua and gwalt in the first half of the stanza. But the commentator's explanation and the use of the third person form an in the secord half, clearly show that the correct reading is 9103 and 34313 in the first half. +37107347 (cf. grisulterat in st. 506), (i) a false, incompetent astrologer, (ii) an incompetent, inept paramour, 148 (cf. 59 e in st. 498) is explained by the commentator as (i) Haziants (astrological) and ICFHFHI (erotic). The commentator understands the hidden sense of hatthacittasaMcAraM as hastacitrayoH saMcAena and adds Etafa 412 Hatc: maguitatsz aca:1 Really speaking n aii stands for Khatu (Fitztatz) fai (ARU) 4914 and the commentator's explanation hastacitrayoH saMcAram appears to be incorrect. Kukkoka or Kokkoka or Koka is the name of the author of a work on KamaSastra of the 13th century A. C., called TITETU and also 04:11. Section 52 649551 = rga: / The following words have been used with a double import in this section : (1) () (i)writer, scribe, (ii) scratcher, piercer, penetrator, practiser of coitus; (2) deo or croit (rarit) (i) pen. stylus, (ii) penis. Apte records the root pre in this sense 'to unite sexually with a woman'. The commentator explains out in st. 510 as : Renaufgend magira (3) Hfe or #(707), (i) ink, writing fluid, (iii) seminal Auid; (4) HAZU (H13a) (i) mixing of various ingredients in order to prepare ink, (ii) mixing i.e. injection of the seminal fluid; (5) arten ( = calda:), (i) one who blunders or commits mistakes while writing, (ii) one who has spilt or dis For Private And Personal Use Only

Page #582
NOTES 517 charged the seminal fluid prematurely; (6) alta( = gefca977) (i) beautiful, spotless paper, papyrus or parchment, (ii) (garaz) beautiful, clean bed-sheet; (7) asal (i) a13474 palmleaf, paper, parchment, papyrus, (ii) bed sheet (7271988147792:); or pudendum muliebre, (8) aA41990 (=#4127774) (i) ink-pot, (ii) semen-container, the testes; (9) devil **91 (cei HaT), (i) the pen, pencil or stylus has broken or snapped, (ii) the penis has become limp or flaccid, has lost its tJutness or stiffness, has become detensed. 508) A = FF, with omission of the case-affix, an Apabhramsa trait. Cf. 96 in st. 208 and 31047724 in st. 604. ARB. = R3 = Amat, the gerundial suffix 301 being added here in the sense of the infinitive of purpose. C1. qfe3.09 ( = fee) st. 31. 143.07 ( = sif15) st. 272, 2750 ( =418), aft5.07 ( = 175) st. 677. The Prakrit root Hy stands for Sanskrit v , cf. Marathi H . HS.VIII.4,126 give s mala as a dhAtvAdeza fur 'Tada, lenihANa, with ummission of caseaffix, an Apabhramsa truit. 564 (i) worthless writer or scribe, (ii) incompetent scratcher, or practiser of coitus. See resistant st. 56, 57 st. 507, and 24 st. 51C; Jocmy71 cf. 1897 st. 509. 504) DhaliyA dropped down, spilt. Dhala appears to be a dhAtvAdeza for Vark, though it has not been recorded in HS. VIII.4. The PSM gives the sense to fall or drop down, to sway to swing, to Swerve, to move'. Cf. Z in Marathi, and the word 34 used in st. 559 and 6854 in Additional Stanza No. 31*7, p. 218. The ETF112 appears to be connected with a to move or to shake or to be shaky. Cf. the form en in st. 190, and the word 73: in st. 320.27734 is explained in the PSM as 9h1 6317 (bent down or sway. ed). In the present stanza it is clear that 14 means dropped down or spilt. 72ai (i) 1974 (ii) 2643 bed-sheet (3782171312792); na nieans surface of the bed and 97 means a cloth used as bedsheec or bed-cover. Cr. Jag 47 in the preceding stanza. DNM V.21 records agan in the sense of (1) a275--pudendum muliebre and (2) JUIHTUAJ. But none of these two senses fits in with the situation in the present stanza. area, the commentator renders this by a feat without any further explanation. The exact sense is doubiful. Perhaps it means 'spoiled or soiled', and corresponds to Ativirefcit in st. 508. Cf. Marathi arst to scratch cr scribble in a careless manner. DNM.II.79 records are in the senses For Private And Personal Use Only

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518 VAJJALAGGAN and bhagna. But none of these suits here. viddhitti = dhiddhi = vigdhika, the tti (= iti) being superhuous. ajja vi lehattaNe taNhA, and yet you aspire to the role of a writer (also, the role of a penetrater, piercer... practiser of coitus). lehattaNe stands for leha yattaNe (lekhakatye). 510) HEHEMI = 414151a, the long # being shortened metri causa. Hat (i) ink, (ii) seminal fluid, focuri = TIR = Faina. Cf. st. 19 and note on the same. Here 1892 can be understood in the senses (i: 71397, papyrus, parchment and (ii) ai, pudendum. muliebre. For rent 1 cf fact 21 st. 502 The sense of bed. sheet (or hed) does not quite fit in. 3 faan (i) while doing the work of writing for persons like us, (ii) while doing the work. of practising coitus for persons like us. Section 53 : 4899931. Section on the medicine-man or physiciar. 511) saloNega (i) malavaNena mixed with salt. (lavaNa becomes lopaH according to HS. VIII.1.171), (ii) Holgoza hardsome, beautiful. om (397) means zan, beauty, loveliness. Ct. Hindi : Hota handsome, salonI beautiful. viDaMga joya (i) = viDagayoga, a special medicinal preparation made from the herb called a&; fazes means a vegetable and medicinal substance used as a vermifuge to expel parasitic worms from the intestinal passage. (ii) 721 union (sexual intercourse) with ihe lody of the paramout or lover. The com. pound a nd is faulty, as the portion 59, in the case of the overt sense, and the portion fac or 1981, in the case of the covert sense, has got to be detached in order to be construed with Festoon. 4. ut qualifies fens or fast and not 18179197A4TUN. Hala (i) ambrosial fluid (nectar) in the form of fegu see above) mixed with salt; (ii) ambrosial fluid or nectar in the form of union with the handsome body of the paramour (or lover); or with the body of the handsome paramour (viTAgayoga eva amRtarasa: or TETAAT 21:), or ambrosial fluid (semis al discharge) arising from the union with the body of the handsome paramour (11ta 77:). The medicinal preparation made from the herb called Air is called stata perhaps because it is delicious and beneficial. h 512) Laber reads, following the MSS., Fryeqat q acer a tet! and renders this by sarasotpannaM ca lakSase vyAdhim. It would be better to take For Private And Personal Use Only

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519 - sarasuppanna as standing for svarasotpanna. "You will see that my ailment is Cf. at st. 513. The f -the compunarnUtanIsaMjAtam / pannattaM paraphrases: by the result of my love (=)." sense of the second half is obscure. mentator paraphrases : idaM punaraMgaM briTAMgeH prazataM proclaimed (?). The commentator y-renovated, rejuvenated. Does a mean 'cured', 'set right'? See note on st. 518. Laber's chaya and the commentator's explanation indicate that the reading in the second quarter should be sarasuppannaM ya lakkhase vAhi~ / labakha = lakS, lakSay (I. A., X.U) to mark to notice, to observe. A better reading would perhaps be: CQ1971 lakkha vAhI (svarasotpannazca lakSyate vyAdhiH ) - the malady appears to have arisen from my love. NOTES Acharya Shri Kailassagarsuri Gyanmandir 513) g (1) a particular medicinal herb so called, (tafavizeSa ), ( 2 ) a particular mode of sexual intercourse called pUtkArarata, phUlkArarata or puMskArarata. The exact erotic sense of prakAraya is not clear. Laber paraphrases the word by in st. 513, by pukAra in st. 515 and by phUtkArarata in st. 516. rasunbhavAha vAhIe = rasodbhavasya vyAghe : (1) malady due to poison or mercury, (2) malady due to (unfulfilled) love. The masculine word affe (af) is used here in the feminine gender. See HS. VIII. 1. 35 ( vemA alyAdyAH striyAm) pejA = peyA gruel, cf. Marathi. The sense of under the hidden import of the gatha is not clear. 515) 514) = (1) massage, shampooing, (2) rough, violent pressing in coitus viyapa = vikalpa doubt or misgiving about the usefulness of the 4 in both the senses. ff don't hesitate re. the discarding or stopping of the , i.e. discontinue it at once. mAuliMga = ( 1 ) mAtuliGga a kind of citron possessing medicinal properties (Marathi mahAkuMga), (2) mAtRliGga pudendum muliebre. avaleho 3 (1) let the lambative or electuary (medicinal mixture to be licked) be given to her, (2) let the pudendum be gently manipulated. The commentator seems to have read kijjau for dijjau ali tip of the index finger. fas (1) physician (2) paramour, a gallant. (1) by the treatment with the herb, (2) by mode of sexual intercourse. (1) by the treatment (therapy) consisting in deep breathing, (2) by protracted or the For Private And Personal Use Only

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520 VAJJALAGGAM long-drawn-out sighs. The exact erotic significance of $1948 19 obscure. #3 (1) let her eat solid food (FIFA : ***), (2) let her enjoy the company of some other paramour (ETT 3-4 22x). 5ff2319 = 35 or 78841, see note on st. 480. 516) Jafra (Falapit ?), the meaning of this word is obscure both in the case of the overt and the covert senses of the stanza. The commentator is silert. The PSM does not record this word at all. It does not occur PLNM or DNM. It is clear from the tone of the stanza that the game herb is contra-indicated in the case of one who is a gafst and similarly the fa mode of sexual intercourse is deprecated in the case of a Tafaat. Unless and until we know the exact sense of qafaat, the second half of the stanza cannot make any sense for us. Does qafell mean one who is cured or set right? See note on st. 518. But even then the hidden erotic sense remains doubtful. 517) 441 = til, supply and before 191; forsaken or left by, cured of. a1 = n therefore, for instance. fade=934. feqat is given as a rady for Vel by HS. VIII.4.181. Cf. the form falciata in st. 519. ## = raz perspiration as an indication of the cessation of fever and also as an evidence of emotional excitement (one of the FITTIFAT9s). JUTT 977 = FR 1974, 7 being shortened into for under the pressure of the following conjunct consonant, and then changed to 7. Cf. 3977 ffat (st. 495) and a feely (st. 499). 518) 2729 (1) a particular medicine or medicinal herb so called (atga ?), (2) para a hundred coitions. The commentator's explanation by zatasya ratam is obscure. maha jarao pannatto, here from the tone of the stanza, the sense of 977 seems to be 'quelled','cured" (FH). But it is difficult to see how this sense is given by the root 999 underlying 477, if it stands for 27. Perhaps 996 stands here for 978 (=12). But that does not suit st. 512 (ar Tari). Cf. st. 519 where the form 498 is used. grat (1) buttermilk (771), DNM III. 26. Cf. Hindi 313. (2) Eighty-six (stifa), cf. Marathi ne luzit. Tho logic underlying para and quia (T7) in the erotic sense of the stanza is obscure. 519) T in = Fatifamit whose body was reddish, (flushed): with fever. sUsuo vi sUsuo = suzruto'pi suzrutaH, the work of Susruta (suzruta-- For Private And Personal Use Only

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org Acharya Shri Kailassagarsuri Gyanmandir NOTES 521 PETT), though perfectly heard i.e. studied, learnt, mastered. FEFFI = Agaa = 88. Cf. fe = slefa (st. 352, 729, 785), qefe, (st. 475). qaret = 978: ( = fereza:), with duplication of 7. See HS. VIII.2.97. It is possible that the original reading was 9(9E: wiped out from the mind, forgotten). Susruta is credited with the authorship of the Susruta-samhita, an ancient and well-known Sanskrit work on Indian medicine. The probable age of Susruta, according to Winternitz ( History of Indian Literature (German), lll. p, 547) is the early centuries of the Christian era, not far removed from Caraka (second century A.C.). The name of Susruta is mentioned in the Mahabharata (XIII. 4.55) amongst the sons of Visvamitra. 520) bAlataMta-this stands for bAlAtaMta-bAlAtantra, the technique of medically treating young, adolescent girls. Ct. ARIAT OR A1777, FAITTF7, at 7, asfaltat as names of works on special branches of Indian medicine. fheara = f mustard seed or grain. PET481A seems to be connected with 6 which is given by HS. VIII.4. 244, as a aralez for Vet in the passive voice. It is, however, difficult to account phonetically for the initial H. Could it be 96*#* (-prahanyate)? Or is mahamma to be regarded as an intensive base from ? AKUT 48795--the young lady is struck with mustard seeds. aikarotiaadra = antaudiadatgano, in accordance with the charms and techniques of psychic subjugation. The physician should really have treated the girl according to the techniques of the scientific medical treatment of young girls. Eut he followed the devious course of striking her with mustard grains, in accordance with azilukada-the charms and techniques of psychic subjugation. 521) 2 7 mai = (i) 376 77 taat I have no taste for food, :(ii) Brata 19 I have no fascination for any other person (save my lover', the neuter gender being used for the masculine. The duplication of p in as is according to HS. VIII.4.230 (htetai farahl). 19191 ---(i) = 1993F1 thirst, (ii) 1991311 deep longing for my beloved (viz. yourself). JE V TRETE your intercourse i.e. intercourse practised by you, charms or fascinates my body, is relished by my body. For this sense of paDihAi % (pratibhAti) see stanza 7a8. A&ETR1 = ETTEIS - my body which is moist with (the desire for) amorous dalliance full of (genuine) affection. The exact meaning of the third quarter is obscure in boch the overt For Private And Personal Use Only

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522 VAJJALAGGAM and covert senses of the stanza. Similarly the meaning of Ir gra vijja paDihAi in the overt sense of the stanza is obscure.nehasaraya perhaps means Ecqtara (FEATTETO). 379-3113 becomes 317, 3 ore according to HS. VIII.1.82. 442941 = 41142696a: 1 fin3t = y1d a religious Section 54 : mendicant. The following words have been used with a double meaning in this section :974, Hard, 1977, ie, ynika, fangro, gina, fra NIH, kaMcIraa, kaNavIraa, deharaya, bhaMgaraya. 522) 4 (i) The Kurabaka flower, (ii) ma, sense obscure. Does it mean 'intercourse with a raw, immature girl', as opposed to tha 'intercourse with a bold, audacious woman', Har(i) the Mandaraka (Mandara) flower, (2) sexual intercourse with a woman who is slow or inert in her erotic awakening or orgasm. The commentator explains wat by dil, in his remarks on st. 531 (Halda Papai adat). U974 (1) the one flower 'cf. Marathi 1177), (2) 4ra sexual intercourse with a naive, innocent, unsophisticated girl. dhuttIraya, (1) the dhattaraka flower, (2) dhUtI (dhUtA rata sexual intercourse with a bold, audacious lady (Aquima, see commentary on st. 531). The feminine of (YT) would be yat (II) and not dhUtA (dhuttI). The Prakrit equivalent of dhattaraka would be dhattaraya and not yfika. It is only by a tour de force that yrilca can be made to yield the sense of art. TE THET (1) Tela 51003; one who carries a flower basket for collecting flowers for the worship of some deity, (2) TERISTITUE: one who carries the male sexual organs hanging down from the trunk, like a flower-basket. 308 is to be understood by lakSaNA in the sense of karaNDasadRzalambamAnazikSavRSaNa. The commentator explains anat as follows very ingeniously, in his remarks on st. 529 : vela m1 3103 HP TE115147:1 But this explanation appears to be a forced and unnatural one. It is better to take the word focus by uit to mean the male sexual apparatus (organs) hanging down like a basket. reta = carried, possessed. The logical connection between the two statements contained in the two halves of the stanza is obscure, both on the religious and erotic levels. For Private And Personal Use Only

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NOTES 523 523) jangrui (1) covering the phallus (image of God Siva) with Dhatturaka flowers (2) covering the penis (with the vaginal sheath) (by having intercourse with a Dhurta, bold, audacious lady). 43&, Desi word explained as T699174117 in the commentary, 'the backyard of a house', The PLNM 934 records this word in the sense grat. Et perhaps stands for RIET=mtra-open space beyond i.e. behind a house. Cf. Marathi qe, back.yard of a house. See Weber (1870), p. 182, (1880), p. 343-344. CFI= 371773. This is Imperative second person singular form from the root 31 + (= b) to come, with interposition of between and the termina. tion according to HS.VII. 3.178 (FCT = FT-151). 524) Pi = til, for the sake of. Cf. the use of it in Sanskrit, and kurayANa kae (st. 527). kRta= kArya ie lAbha or prApti, the locative termination being used in the sense of vaiSayika adhikaraNa or naimittika adhi$184. Tigt = titt, dense, having thick vegetation, the long being shortened according to HS. VIII.1 101 (91714iffeqa). TRT77127 kurayANa vi, we should expect suraMgakAo kurayAu vi. The root cuka = V bhraMza would ordinarily require the use of the Ablative case of that which one misses or fails to get or is deprived of, though the genitive also can be accounted for according to Panini 11.3.50 (et 314) and HS. VIII.3.154 (kvacidvitIyAdeH). Symmetry requires that both suraMgaka and kuraya should be in the same case and the same number. suraMgaka (:) a particular kind of flower, (2) highly gratifying sexual intercourse (ca in contrast to FTA). 12 (1) 2013flower, (2) non-gratifying sexual intercourse (with a raw, immature girl).The commentator's remark aratakAyeM puratAnyapi na prApsyasi seems to show that he read suraMgakarja instead of F976F1547. 525) 4596 = Film, the ser.se being the same as that of out in the preceding stanza. The commentator seems to have read out and EHTE, which readings are found in MSS G and I also. (477474 Th xf47 HATUTIESH40EUR) aleacea = Part4710 = fecanta (1) being despoiled or robbed, (2) being outraged, taped or seduced. 17997Page #589
524 VAJJALAGGAM I is used in Sanskrit quite commonly in the sense of a beautiful woman. 526) vAvaDI = vyApRtaH = vyayaH preoccupied in his mind. Laber reads for in the fourth quarter. We must (bviously emend into so as to connect it with as its grammatical object. -(1) dhatUrakam (2) dhUrtIratam. mela is recorded as a ghAtvAdeza for muJc at HS. VIII.4.91. 527), see note on this word occurring in st. 522 and in st. 524. The exact erotic sense of (literally bad, non-gratifying, unsuccessful sexual intercourse), is not clear. It appears to have been used here in contrast to the sense of the word (pleasing, gratifying, successful intercourse). 528) The construction is elliptical. Supply (15kz1) or gamiuM (gantum } [or kAuM ( kartum )] after deharayaM, ( 1 ) if you wish to honour or visit the temple (deharayaM = devagRham ) with kaMcIraa, kaNavIrabha and dhuttIraa flowers, (2) if you want to practise physical intercourse (p=. deharatam ) in the forms of kAJcIrata, kanyArata and dhUrtArata. kaMcIraa, ( 1 ) (kaMcIraka) a particular kind of flower called kAMcanAra or kovidAra, (2) a particular kind of sexual intercourse called . The erotic significance of this word is cbscure. r, 1) (4) a particular kind of flower. The first in is changed to in Prakrit according to HS. VIII.1.253, (2) sexual intercourse with a virgin. in the sense of assigned to it by the commentator appears to be connected with the Vedic word it which is also at the root of (son of a virgin, Fanini IV,1.116) and the word kanyA, t a doll, pupil of the eye. (1), a shrine or temple, devahara > deahara > deharaa by merathesis of r and ha. (2) deharata physical intercourse. Cf. (=) in st. 507 and note thereon. = Agacche: or Agaccha. Cf. eja, st. 523 and HS. VIII. 3. 177 ( vartamAnAbhaviSyatyozca jajjA vA ). For Private And Personal Use Only > 529 ) bhaMgara (1) bhRMgarAja or aMgaraka or aMgAraka, a particular kind of plant or its flowers or leaves used in worshipping images of gods, (2), the erotic sense is obscure. Does it mean interrupted intercourse ? gaNa = dhArmika, a religious mendicant gaNa is used here in the sense of f(=), leader of a group or band of ascetics

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NOTES Acharya Shri Kailassagarsuri Gyanmandir 525 following the same religious faith and practices. The commentatorTM explains the word by faza, where the sense of tea is obscure. 530) viyasiyamuhAi = vikasitamukhAni (1) dhattaraka flowers whose tips or foremost parts are blooming, (2) gas in which the faces are blooming with excitement or the flush (glow) of passion. quia (1) flowers possessed of bright, gaudy colours, (2) as which are marked by bright glowing colours of the faces mayaraMdapAyaDilAI = makarandaprakaTAni (1) dhantaraka flowers well-known (prakaTa = prasiddha ) (famous) for (conspicuous because of) their juice ortorey, (2) aas famous for, or conspicuous because of, the honey (by , moisture of the mouth-saliva-and of the vagina, oral and vaginal moisture, organic or glandular secretions). = 2, the first being lengthened according to HS. VIII.1.44 (37: Ea), and the Taddhita suffix being added a (pleonastically) according to HS. VIII.3.166-164 (fezgai na | 191a am 71). 531) (1) phallus, image of God Siva, (2) the male sexual organ, penis. =za (1) enfin or fafga placed, (2) clinging on to. maMdAraya see note on st. 522. suhaM ( 1 ) zubhaM, puNyam religious merit, (2) sukham pleasure, happiness, gratification, satisfaction. 532) kaNavIrayAi = ( 1 ) karavIrANi Karavira flowers, (2) kanyAratAni sexual dalliances with tender girls or virgins. (1)gather, collect, cull, (2) take, enjoy. RULE = (1) tam rosy-coloured by nature, For Private And Personal Use Only svabhAva being changed to sahAva or sambhAva in Prakrit, according to HS. VIII. 2,97 (samAsevA), (2) sadbhAvaraktAni full of attachment due to genuine affection or feeling. 'parimalulAI = 'parimalavanti or 'parimalayuktAni full of fragrance, the possessive suffix being added according to HS. VIII.2.159. Laber wrongly renders by an in the chaya. feferP (1) exudation of the cool honey (floral juice), (2) exuda tion of vaginal moisture (organic or glandular secretions), by lakSaNA on the word makaranda. The Commentator remarks sAtvikabhAvabhAvitaprasravadravat pAnIyAni ( kanyAratAni). paura = pracura (1) copious, abundant, ( 2 ) intense, strong. Section 55 : jaMtiyavajA = yAntrikapaddhatiH / 533) = Hala 555, where the reading is a for in the third quarter and gulo for gulaM in the fourth jaMtiya = yAntrika, a machinist, (1) one who plies, works or operates a sugar-cane press, (2)

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:526 VAJJALAGGAM one who operates the sexual machine or appartus, one who secretly practises coitus on the wives of others, by seducing them. 47 (1) any machine, such as an oil-press, sugarcane press, grinding machine etc. (2) sexual machine, appartus or gadget. The word 977 is found used often in Vatsyayana's Kamasutra in the sense of sexual organ, appartus or machine. The word al is formed from 977 by adding the Taddhita suffix or (=), in the sense of tena jIvati, according to Panini IV.4.12 (vetanAdiyo jIvati), the word yantra being regarded as included in the AkRtigaNa, vetanAdi. The commentator remarks on stanza 533 that 979 means grafa, where a means 'works, operates, plies or earns his livelihood'. Gamgadhara on Hala 555 explains go by 424F12 F1. YE ( = y) (1) sugar, raw sugar, jaggery, (2) pleasure or joy (Aytait, as the commentator says). a1&t=9774713 Vikt to ply, to operate, to work. U 317 according to my desire, to my satisfaction. *55= 34677 one who does not know the secret, simple,foolish, inept. The reading 357f3( = 3771071) in Hala 555, is explained by Gangadhara as follows : T alsgari 34 344 kg a fantaja1275 (1) one who does not know how to extract the juice out of the sugarcane (2)one who does not know how to inspire love (passion) in the heart of his partner in amorous dalliance. li is quite possible that on the erotic plane, the author intends to convey by the word to the sense of the moistering or liquefaction of the vaginal passage. ung the neuter gender is used in place of the masculine according to HS.VIII,1.34 (INFT: a 91).. One of the commentators on Hala says : s8 gaHit 3471977 aasih, 7 a fald i Weber (1881), p. 261, renders 3ntic127 as follows: "you are leaving out or omitting the juice (love)" ! 534) saaret = *=T44: (1) legs, wooden props of supports (four in number) of the sugarcane press, (2) legs-supports-of the sexual machine (testes ?;. 47 male sexual organ. 1943 = 2792 stout, prominent, conspicuous (big, large). ata stick, tube, azi (af) stick. The sense of these two words as applying to the sugar-cane press and the sexual machine is obscure. The stes (1) the sugar-cane is full of juice (2) the male organ is full of seminal fluid. 535) ET = 1541, from the word # (), with the possessive suffix 3112, according to HS.VIII.2.159, the final 4 standing for For Private And Personal Use Only

Page #592
NOTES 527 (pare), (cf. the word signas () in st. 647] (1) producing a creaking sound, (2) producing a peculiar sound during sexual intercourse. The commentator Ratnadeva equates FEIG with 571747-abode of sound' i.e. producing sound. FED=697 (1) possessed of an attractive form and finish (2) possessed of attractive shape, size, dimensions. Efestoot (1) large, (2) conspicuous, prominent. TETE (1) yielding excellent (copious) juice by completely or thoroughly squeezing the sugarcane, (2) possessing excellent (copious) seminal fuid. NEHE = 42467 emineatly able to withstand rough handling. 274 = 72 = aftaa = aa (4700). 536) uch 34 = 741h the sex-machine was operated or put into action or the female sex organ was overpowered or assaulted. ECHTH (1) who is over-joyed because of his affection or enthusiasm (for operating the sugarcane press), (2) who is overflowing with emotional excitement because of his affection Xenthusiasm) (for operating the sex machine). 96H 199 at the very outset. T9149 (1) by a single stroke, dash or push, (2) by a single assault or onslaught. sist (1) the juice-collecting vessel attached to a sugar-cane press or machine, (2) the vaginal vessel or receptacle. fezi was filled with (1) the sugarcane juice, (2) the seminal fluid. 537) * = 2 = ada, the same as before, i.e. unchanged. At and it preceding Band 37 respectively are to be understood and explained similarly. The commentator explains by cln att extraordinary, of ideal shape and size or proportions. sa (1) sugar-cane machine,(2) the male sexual apparatus (including the testes and the penis). 323 (1) sugar-cane (2) penis. This involves some tautology with the sense of ti on the erotic level. 56397673137 (1) full of abundant (copious) leaves and shady i.e. healthy, vigorous and fresh; (2) having copious growth of pubic hair and hence looking darkish. 9776 = 9a (97), the pleonastic (89113) Taddhita suffix being added according to HS.VIII.2.173 (Fagazutat=417:). 419199 = 415, squeezer of the sugar.cane i.e. 1177. Vute = ITE to press or to squeeze, cf. Marathi fuaeut. y = alat fault. The word yu is used here in the sense of cta by fauttasam. $45 a fenfu .= 791f4. 3:01 h meagre, scanty (1) juice, (2) seminal discharge. For Private And Personal Use Only

Page #593
Shri Mahavir Jain Aradhana Kendra 528 www.kobatirth.org VAJJALAGGAM Section 59 : musalavajjA = musalapaddhatiH / The apparent or prima facie meaning of the five stanzas in this section pertains to the or pestle which along with a stone or wooden mortar is used for husking rice-grains and for pounding other things such as spices etc.; the hidden meaning pertains to the male sexual organ, the penis and the female sexual organ, the vaginal cavity. Rajasekhara in his Kavyamimamsa, Adhikarana I, Adhyaya 6 (p. 92 of the Benaras edition 1934) gives the following quotation from the yAjuSA:, followers of the Yajurveda : yonirudUkhalaM zikSaM muzalaM mithunamevaitat prajananaM kriyate / Here the vaginal cavity is regarded as the mortar and the male organ as the pestle. Cf. 7,5,1,38, where we find the words yonirulUkhalaM ziznaM musalam, used, however, in a ritual context primarily, though obviously with a sexual suggestion. stanza, 538), the sense of this expression is obscure. This stanza is found cited in the dioic IV.97 (233), p. 549 of the Kavyamala edition, 1934. There the reading in the first quarter is daMsaNavaliyaM daDhakaM and in the second quarter, vibaMdhaNaM dIharaM supariNAI. The commentator says: iha uttamastrINAM gRhe IdRzaM musalaM svAyattaM bhavati / kIdazam / daMzane dhAnyAdimardane valitaM lgnm| daDhakaM dRDham / svArthe kan / vigatabandhanaM, dIrgha supariNAm atisthUlaM c| meAkSe daMzane bhagamardane valitaM saMbaddham / DhaM vigatabandhanaM dIrgham atisthUlaM ca / 34451bhiprAyeNa musalottaranyabhAvanA / According to the commentator jagadvara, dezanameans 'engaged in pounding (the grains to be unhusked and polished, and also the vaginal cavity)'. 's explanation of vibandhanam as vigatabandhanam 'released from bondage' is not at all satisfactory. supariNAham is explained by him as atisthUlam ' very bulky or big'. Does mean 'surrounded by a circular iron strip (ferule) which is fixed on the lower end of the pestle, to protect it from wear and tear caused by strokes in the wooden or stone mortar'? Does mean iron or any other metal ? Under the hidden sense of the the expression may mean 'encircled or surrounded (a aaafen) by a prominent ring-like muscle near the tip', but this is purely conjectural. Cf. i, st. 542. Ravi (1)in the case of the pestle having a firm, strong, tight, metallic hoop or ring (in the central or middle part), which is narrow in comparison with the two ends, so as to make possible a firm grip with the hand. Cf. suMdarakaMcIjuttAi ( st. 539), kaMcIha diDhaNibaddhAI (st 540 ) and kaMcI jutAI (st. 542); (2) the hidden meaning applying to the male organ is =

Page #594
NOTES 529 obscure. Does it mean "having a firm, circular, ringlike prominence in the middle portion"? dIharaM (= dIrgham ) long; supariNAma of ideal dimensions or proportions; FRIO (94) at their disposal, ready for service or use at any time. 539) 2071697 ( = Tyyefui) large and bulky (sat), a tautologous expression. The commentator renders by Tyinifu with a view to getting over the tautology. sudarakacIjuttAi, see note on diDhakaMcibaMdhaNaM st. 538. JARE SHIP Car = 3TEFARIT-commensurate with, being of suitable or matching dimensions in relation to, the mortars, (2) being of a size appropriate to the vaginal passages. gee or 300m becomes algo according to HS.VIII.1.171, and then 3425 by shortening the initial al into 3, because of the pressure of the following conjunct consonant. C1. Marathi sao sau. 540) TEHTR21 = Tahitimiifo, bulky at the tip, cf. arue, slightly big, somewhat bulky, st. 542. gega-nicely, fnely. Smat factul firm-secured with a metallic strip or hoop. Cf. note on foto Fairvi in st. 538. HATE fu , supply speite after at. Ms, Ghas: 8172452fa taifa 7544 in the commentary, which presupposes the reading & fa 3, 34at qualifies HST. Haifa ( = 45+7)(1) are broken or snapped, (2) are caused to become limp and flaccid, to lose their tenseness, to become detensed. SuueafH (1) in old mortars, (2) in the vaginal passages or cavities of old women. 541) Afegant (= HET:). The usual form is hetent. The form Heyat perhaps stands afgaten (=#614131) (Fe ), with shortening of the two central vowels & and 271 metri causa. TERESIFAT by the measure of the mortar in the house, i.e. commensurate with (matching) the mortar in the house. Cf. Badal in st. 539.41 oh my friend. See HS.VIII.2.195 (HIA FET EO TETT at). 542) HEHEHZU (1) having a beautiful decoration at the tip, (in the form of the metallic ferule), (2) having a beautiful appearance at the tip: cf. caMdaNavaliya in st. 538. darapiDulaM = ISatpRthulam = slightly bigs somewhat bulky. Cf. gehifeze in st. 540. For the addition of the pleonastic (ra1147) Taddhita suffix my see note on st. 51. TANIER (1) looking beautiful with the metallic hoop in the middle portion, (2) looking beautiful on account of the circular, ring-like promia nence in the middle portion. Cf. note on st. 538. feed V.L....34 For Private And Personal Use Only

Page #595
530 VAJJALAGGAM = Til gi na sa , qualifying HS, that which meets ; or satisfies one's desire or craving. fascinating, pleasing, attractive,. appealing strongly to the mind. 4. therefore we go in for: it or we go in search of it (fitte, qara:). Section 57 : FOTETTU 17. The word #RUT appears to have been, used here in the sense of 'consolation, pacification or appeasement'. In the caption of section 47, (feartacus FT), however, the word fact has been used in the sense of checking, curbing or #estraining.' 543) jah = 11 (91%), vicarious use of the Genitive for the Locative (atat et). The construction of the sentence in the first half of the stanza is elliptical. Supply after the second quarter t o quant apie 7 As, hence there is no possibility of success in your love, (which is only one-sided). 75 R ar PET FF99 clapping is nor done with one hand; it takes two hands for clapping.Cf. Marathi ekA hAtAne TALa vAjata nAhI.. tAlI (Marathi TALo) (also HIFI) is to be traced to the root arc (X.U;) (Prakrit--21) to strike. sAlI dadAti-claps the hands. karatAlIdAnam clapping of the hands. 544) 443 = goud is (not) yoked or harnessed. HS.VIII.4. 109 gives 65, 777 and greu as faits for vy in the active voice. Here, however, 99 is used in a passive sense. g = 5, HS.VIII.4. 105 gives g@ as a 6 3 for the Sanskrit root 7, to wipe. Phone. tically go is connected with sing rather than with V4. Cf. Fur in Marathi. mA ruNaM elliptical construction for mA ruNNaM hou or mA saNaM FUE 1 (AL 493 or Ali gol) para becomes von according to HS. VIII.1.209 (aca dal 017:). From the context of this stanza as given in the commentary, the main idea in the stanza is as follows: Wherever your lover may go, he being a noble or magnanimous person, will not stoop to any love-affair with an unworthy woman, and this should serve as a consolation to you. 545) forfa, Laber following Ms. G reads faute (Imperative second person singular) and renders this by fa in the chaya. foete may be regarded as an Apabhramsa form used instead of foute, according to HS. VIII.4.383.Cf.the CGI reading afy (for de adopt. ed in the text) in st. 276. uraft operatit, the word stes is used here in the feminine gender, as is clear from the adjective organte. In For Private And Personal Use Only

Page #596
NOTES 531 sfat, we have the possessive Taddhita suffix & added to 35 ( = 845) pleonastically (Fard). Efet moist with tears, tearful, or moist with love (941). yont = but, cf. Marathi 1917. gat enduring, undergoing. fahafalgte ( = $fift) stands for Fenetrargle (from foot = Sanskrit -kAmy to suffer or be distressed). In kilAma, la is lengthened into lA by way of compensation for the simplification of the conjunct consonant ( = ). Cf. HS.VIII.1.43. 546) Stanzas 546-551 deal with the 39 or 383 ( = 3). Really -speaking they belong to Section 30 (3769531). They are, however, included in the present section (OTATUESI), as they deal with the behaviour of shrewd or clever people in the context of Tora u (pacification or appeasement of a young girl). The connection of all these stanzas (except No. 546) with the present section is therefore rather far-fetched.Cf. st. 559. which deals with the behaviour of the is in the context of Foruitgaatar (feat) faltarca = henta will be distressed. faszt (1) faad ( = 59T) will be pained, agonised, distressed, touched, moved, affected, (2) izat is eroded or washed away. Thus we have here a pun on the verbal form khijaI, which stands for both khidyate and kSIyate- We get the form fant from the root far according to HS. VIII.4.132 (redsgraati) and VIII,4.224 (reati a:). Similarly we get the form fate from the root fa according to HS.VIII.23 (9: : fag szit). The root fa also gives the forms fennt and the according to Hemacandra's sutra quoted just now and VIII.4.25 (fra att al. It is therefore better to accept the reading khijjaI, which by pun stands for both khidyate, and ed. If, however, we accept the reading site, that form would stand for only gua and not for read, and we shall be denied the advantage of the pun which is obviously intended by author. See Weber (1881) p. 135. 3 = 35., the neuter gender being used for the masculine according to HS.VIII.1.34 (119: gitaar). The duplication of the final is according to HS, VIII. .2.98-99. 79EUR --from 59 = V6 See HS. VIII.4.226 (Tala:). aggae = agrake = agre, a case of the addition of the svArthaka (pleonastic) suffix. It is possible that the original reading was 377737 (347a:). It is not correct to say that mountains are not worn away by the action of streams of water. In fact they are eroded over a long period of time, though in a short space of time there is no noticeable wearing away. For Private And Personal Use Only

Page #597
532 VAJJALAGGAM 547) The reading #9 posia adopted in the text is supported by the commentator. Laber reads a sfrula (ea gezica). Cf. st. 548, (route 24 ore fa). EITTE! = Stitrat: = gTiTrEFT: 1 Cf, caReitrat in st. 550. It appears that the commentator had before him another reading GERIET difficult to climb or scale i.e. to prevail upon, to persuade to win over. 7 HO, cf. st. 549 :7 fa fagfeat. 548) FET = pemalu, vicarious use of the wel for the wall.. pasacchi having large, conspicuous eyes (pratatAkSi or prasatyakSi). pasayacchi also means hariNAkSi, pasaya meaning a deer (mRgavizeSa). See note on st.. 309. a facuta, do not become disaffected, detached, alienated, estranged. fagatal (1) not looking at or taking into account the faults (20) of others, (2) not having seen the night (2191). Talat (1) fall in love, (2) become red. Sense of the second half : (1) Shrewd people fall in love without looking at the faults of others (this is however, far from being complimentary to the 313.) (2) The rays of the sun become red (in the morning at sunrise or in the evening at sunset), not having seen the night. The commentator seems to have read ya diTTadosA instead of aditRdosA-the shrewd, become attached even when they have seen (noticed) the faults (in the object of their attachment), just as the rays of the sun become red, when they see the night approaching (in the evening) (Pagatel). The pun on farwina may also be explained as follows: the isotis become disaffected (Pacevila = facturat), when they see the faults (in the object of their love), just as the rays of the sun become red (virajati = vizeSeNa rajyante), when they see the night approaching, 549) 7571eft = 192777,cause others to become attached to them. Twig = uta = eura, an Apabhramsa trait; see H$. VIII.4.382 (691 Tra arra foi ar). 7 ala faleza, cf, ela Hut, st. 547. Tyg gia (1) turn away indifferently, (2) turn on their backs to inject their poison more quickly and effectively. Cf. st. 61. 550) Braille give sorrow or cause distress to others. It is possible to understand this as standing for ata 31 (= a) dedi. BagaviNaya ti = azrutavinayA iti, since they have not received any instruction in culture, in as much as they are impervious to, ignorant of, untutored in, culture. This is only a conjectural explanation of: For Private And Personal Use Only

Page #598
NOTES 335 anuyaviNaya ti. MSSG and I read amuNemi jANa iNhi, which the commentary merely repeats without any explanation. The propriety of sog in the third quarter is not clear. 551) #90771 = 901: = 91761: all (clever persons). H=577 = 1 in this world. RBHIO: = 4fol, crystal gem, highly refined glass. TT= T (1'attached, affectionate (2) red. FaTi = FOY (1) GEET4 wicked, behaving nastily, prompted by evil motives, (2) (1) black, dark. 47 (1) JEETH 'good, prompted by good motives, (2) white. A crystal gem faithfully transmits all the rays emanating from the object on which it is placed, so that i he original colour, shape, size etc. of the object are not distorted in the least. Section 58 : giferaelqu14551, afguit = fai a procuress, gobetween. figare rau = frien, feial, instruction. Cf. Marathi filan. 552) kaDakkhaNirivakhaNa side-long glance. siMgArakanma coquetry. masiNa = 0, smooth, lovely, fascinating, yout= to yoit again and again. arratsana4 = fabTneH17974H. 914 i becomes 1933--2133-34 and lastly 234, by shortening 1 into a ; 'which bestow or guarantee incomparable good luck (success) in love-affairs'. Laber paraphrases 4 by chat 553) 75 (751712-51:) various or all kinds of magic herbs for holding the lover deeply attached and spell-bound in his love. The repetition of the word lesai (= ) is for conveying the idea of totality ( kArya or sAkalya). mRlikA is a feminine variation of the word the root of a plant having medicinal or magic "properties. In Linserialist we have the shortening of the final vowel of the first member according to HS. VIII.1.4 and transformation of the gender from feminine to neuter in the case of the second member of the iterative compound (Rawain). HTET = TETE = TE gRham , every house, all houses. gharaharaM is also a case of ATaeNDitasamAsa (iterative compound). Cf, ariat in st. 701, and Marathi fiat, 19714f. We get the form Fiata in Hala 47 and 138. 554) ADaMpara ostentatious display. mA khivasu = mA kSipa do not throw - yourself away i.e. do not trouble yourself. The commentator seems to have tead 49EUR (as do MSS G and I also), as he paraphrastes by mA kSapaya (do not waste yourself away). khavam = kSapaya. VkSapaya is the causal form of the root f and means 'to destroy, to reduce, For Private And Personal Use Only

Page #599
VAJJALAGGAM 534 raMjijjai = raMjyate = anurAgaM kAryate, iss which is direct reduction from to cause to become cnaciated' inspired with love. Laber reads the Sanskrit form. The proper form in Prakrit would be which would be changed to before a following conjunct con sonant. Acharya Shri Kailassagarsuri Gyanmandir a 555) kuNijjAsu = kuNasu kuru or kuryA:. According to HS. VIII. 3. 175 the suffix is added to roots ending in to form the second person singular of the Imperative or the Potential. Here we have further the lengthening of jja into jjA. udghacchi = uAkSi, paraphrased by the commentator by af, one having large, big eyes. It is however, difficult to see how can signify the sense of i.e. vizAla Could uddhacchi be a corruption of muddhacchi (mugdhAkSi), one possess ed of beautiful, bewitching (or innocent) eyes? The sense of the second half is not quite clear. veyaNAi = veyaNA = vedanA:, neuter gender being used for feminine, af, this is the Nominative plural of afta (=aft), met or faced or confronted with. We should expect aftafe (instrumental plural) (practised) agreeing with gue "Even sorrows bend down (yield, lose their sting and become blunted) when faced with virtues (practised) (with patient endurance)". The propriety of the second fat is not clear. The commentator says: caritraguNairnamanazIlA bhavanti / Did he read cariyANa vi guNehiM ? 556 Hala 286, where the reading is get for at.. peppara = gRhyate. gheppa is the substitute for the root graha in the passive voice, according to HS. VIII.4.259 (:)., real, genuine, sincere, honest feeling, or affection, sincerity, honesty, uprightfiess. kaMjia = kAMjika or kAMjikA, sour gruel, rice-slime, rice-water produced in boiling rice. veyAriDaM ( = vikArayituM, pratArayitum vaJcayitum ), to deceive, cheat, dupe, impose upon. There is no phonetic justification for the change of the first t in vikArayitum to e. maMjara = mArjIra. The 3 on 4 is by way of compensation for the simplification of the following conjunct consonant. mArjIra - majjAra - maMjAra - maMjara ; cf. HS.VIII.1.26 (vakrAdAvanta:). The second A in mArjAra has been shortened! according to HS. VIII 1.67 (tratara:). Cf. Marathi 557) = Hala 163, where the reading is jivijjaI 101 valijjai. valijja is explained by the commentator as . The 1octn eans to turn, to move, to go. - he without whom one: na For Private And Personal Use Only

Page #600
535 NOTES cannot go or move (even for a'moment). N.S. B reads fracas, which perhaps stands for jIvijjai = jovijjai = jIyate. It is possible that the original reading was 57-'he without whom one cannot goi.e. do or carry on (even for a moment)'. Cf. Marathi 77891 aparat ziet ar atsio agluwas 36774, io appeased or conciliated. Weber (1881), p. 58, compares HS. VIII.4.343 : Afiqements 1573 Fa fis, at saure-2955 fomu n atau af hou jot 558) you aon etc. This stanza is addressed by the Nayika to the goat or procuress. Fanoute = fatta. 950 = (aqua). .HS. VIII.4.173 gives quant as a treia for var to ooze, to trickle, to flow. Cf. Marathi Ru. Cf. st. 422. 559) This stanza describes the behaviour of shrewd, clever people and should really belong to the section on za or Roare(No. 30 : 399531). See remarks on st. 546. Cogeal is explained by the commentator as Ighiu, kind, soft, sensitive. This desi word appears to be connected with the word of which is recorded in DNM VII1.74, in the sense of aigai (curiosity or eagerness), and in PLNM 827, in the sense of cati (haste, hurry). It is found used in Hala 21, and the commentator Gamgadhara explains it by FETT 214. It also occurs in Weber 780. Cf. Marathi gazzo(to tremble or flutter in excitement, to be thrown into mental flurry) and Rogo. In our stanza the word gaat is used as an adjective qualifying at in the sense "kind, soft, sentimental, sensitive". GREBU appears to be connected with the 9191237 for vee, and with the Prakrit root , to move, to shake, to be shaky. The Prakrit root so too appears to be connected with a (F). See note on sc. 509. Cf. the word 79104 in st. 320, and note on the same. Perhaps the original foim of the word bepaal was ezz'mental. ly unsteady or excited, thrown into mental flurry' and later on both the as lost their cerebral element and were changed to a dalahalayA perhaps represents the transitional stage. nehapuriyasarIrA whose bodies (i.e. minds) are overflowing with (a show of) affection. ifran (1) who have achieved their object or purpose, (2) mustard grains. HEREW (1) devoid of affection, (2) separated from oil, from which oil has been removed or extracted. adigla (1) turn wicked, (2) turn into oilless, dry.cakes, For Private And Personal Use Only

Page #601
536 VAJJALAGGAM 560) For a similar tirade against harlots compare safeli IV.10-17. arieont (a female snake), feminine form corresponding to ahi, as if the original masculine form was ahin, rorahare dIvaya dhva Putet, cf. Leerpli 1: Parang : --Et Apa ang nu gatal275 249102ture, kent dat putant forfe gotET39 TIT VITI Better to read and at instead of stated. For it see stanza 146, 461 and 761 (34TT). FRIOTE (1) devoid of genuine affection, (2) devoid of oil. SET (1) greedy for money, (2) eager for securing good sense (for his composition). 561) 2016 (1) rich and gaudy in her colour, because of powders and paints, clothes and ornaments, (2) possessed of bright, yellow colour. HETA21 (1) full of affection i.e. show of affection (TATI = Thant) at the beginaing (HE = y2 = 3177H), or very sweet in her talk, pleasing, delighting (TFI) at the beginning, (2) tasteful in the mouth i.e. while being chewed. HATI (1) devoid of genuine affection, (2) lacking in oil. 3 st = ng A, (the vicarious use of the Accusative for the Locative being enjoined by HS. VIII.3.137 (HAFAT faqat)] (1) clings or hugs to the neck (for embracing), (2) sticks to the throat or palate while being swallowed. Har 3 (1)changes in her attitude (and cobbing her patrondrives him away). (2) causes gas-trouble or gastric trouble. Ega = caNakaroTikA or caNakapUpalikA, bread or cake made of gram-flour without mixing any edible oil with it (FEAT). This desi word is not found recorded in PLNM or DNM. degsArisA = sarisA, sa being lengthened metri causa. 562) Hotel (1) ASHT full of greed, (2)= HalET (Stefania), made of steel. Cf. st. 564 : PESTET. 4deg19191750 (1) furious beatings or poundings with a hammer (91 = 97), powerful hammer-strokes, 2) powerful, furious (99=97) beatings or poundings. There is tautology between dhAya (ghAta) and tADaNa (tADana). bANasaMbdhaM (1) impact of the arrow (shaft) (membrum vlrile, the male organ), (2) contact with the arrow i.e. arrow-head which is being hammered into the proper shape. salt (= HERIAI) a pair of tongs or pincers. This word is not found recorded in PLNM and DNM. TergofSET (1) extremely crooked in her thoughts and actions, (2) extremely crooked in its jaws. 966 = 98ft yields, is won over or brought under control, tamed or subjugated. This is a peculiar sense which the root dat eems to have in this stanza and in st. 564. ggts with blows of fists For Private And Personal Use Only

Page #602
NOTES 537 (92en=yle: = Efezett:). Cf. Hagf, ziar 31 97 : ny faze afa aforat hRdi hAlAhalameva kevalam / ata eva nipIyate'dharo hRdayaM muSTimireva tADayate // The sense of auttaa in connection with gift is not clear. Perhaps the arrow is held in the grip of the pair of tongs and then hammer-stroked on the anvil, in order to give the proper shape and point to the barb, and while this is being done, the pair of tonge also receives hammer-blows now and then. Similarly the sense of agiz Har in connection with the spild is not clear. Perhaps the pair of tongs is held in the strong grip of the left hand by the iron-smith. This is the afehaca meant here. But for such a firm seizure by the fist of the left hand, the pair of tongs would not remain steady on the anvil, nor would it keep the arrow-head steady under the hammer-strokes. 563) Here the community of harlots (2979) is compared to a grass-fire (fauftaufa) raging in a grass-land. Han ( = ava:) (1) approaching, visiting, patronising, (2) approaching, visiting, encircling. j a 147 (937 , HANTA) E (1) they extinguish i.e. tuin one paramour after another, as soon as he has been set von fire by enkindling the fire of passion in him, (2) the grass-fire extinguishes i.e. ruins one tree after another as soon as it has been set on fire. fasais = eft, fagra, the primitive (non.causal) form used here in the sense of the causal form vijhAvei (vIndhayati, or faef1921). For the root fall see note on st. 370. The root fasali is used here in the metaphorical sense to destroy or to ruin'. Els afgant (wafat 399 7higa:) (1) they approach or visit another patron or victim, (2) the grass.fire approaches or visits i.e. encircles another tree. avarammi Thio avaraTio. The commentator seems to have read i fa 374th for a fan qidi. 564) Here a harlot is compared with a sword (que91). . facta (1) wearing a bright and clean (spot-less) necklace, (2) having a bright, clean (spotless) edge (4181). DEMET (1) full of intense or endless greed (a), (2) abounding in i.e. fashioned out of steel (E). Cf. Fetal in st. 552. gegut aina (1) characterised by a thrilled body (while welcoming her patrons). (2) looking as if it is covered with horripilation (because of its flashing lustre). (1) treasure, wealth, riches, (2) cover. sheath, leather-case. 78967, see note on st. 562. For Private And Personal Use Only

Page #603
538 VAJJALAGGAM 565) 1941 = yupqua (496A 6921 HT), (1) intent on amassing money, (2) holding hoarded treasures. = 9021 (1) having a beautiful pudendum, (2) fit to be carefully conceal. ed. face, (cf. Hetel st. 562 and TETIEI st. 564), (1) full of greed, fast SHTET ,(2) made of steel, or secured with iron hoops or straps, mea facet. PITHETO, CFI (1) admired by gallants, or dandies, (2) admired or loved by snakes (who are supposed to guard treasure chests). Cf. FunftiRAT, st. 575. Heat treasurechest or strong box. Eranta 10 1) abode of gold and other kinds of wealth, (lohaM ca vittaM ca lohavittaM, tasya sthAnam ), the word loha being recorded ia lexicons in the sense of gold; (2) abode of wealth in the form of gold (ateso far ETA). The commentator's explana. tion : lobha eva vittaM, lobhadnyasya sthAnam , is not satisfactory. 566) hadi and Enriqi involve an irksome tautology. The commentator adds 325i ar after .49777. But how can easa include the idea of arUpam ? Could it be that na gaNeI rUvavaMta stands for na gaNe Kredia, with elision of the initial 39, a case of qalaqui atau? 4 (1) gain, (2) fruit. 567) Here the heart (mind) of a harlot is compared with a rain-bow. We must, following the commentator's explanation, read paatro instead of a ty. There is no question here at all of any reciprocity or mutuality, which is the sense conveyed by 3177 (3472179), but of diversity or variety, which is the sense conveyed by annanna ( = anyAnya). Cl. st. 10, annannarAyarasiyAhiM (which is wrong. ly paraphrased by the commentator as 397277723712feft:). 34770147H = 3H477471TH (1) 347fa36affaq TTT: QA da fa fondly attached to different men, (2) possessed of diverse shaces of colours, possessing five colours (as the commentator says). 931BT (1) breasts, (2) clouds. JNEU = gofae171 (1) devoid of virtues, (2) stringless. gee = Fgall (1) obdurate, stubborn, hard, full of vanity, (2) stiff, rigid, motionless, still. Hetada = 12H1997 (1) crooked by nature, (2) curved or arching by nature. 568) Tado insincerely, falsely, dishonestly. Tafd = 144fa lavish their favours on their patrons and make them happy. 3941 fan et sui, the commentator says : TRIA FESTET gfascyufenfor money they surrender themselves even to lepers. (f. st. 572. For Private And Personal Use Only

Page #604
539) NOTES 569) A = Falla: association. degi = BETET (ZA122T) the final vowel of the first member being shortered unii (uusa. according to HS. VIII.1.4. 570) Fif#715 = 49f2541. The DNM, VIII.18, records the word. Sateal in the sense of ajal, a young girl and says that the word is. found used in literature in the sense of farge 47 also. In the present stanza, the latter sense appears to be intended. The stanza contains an anyokti or aprastutaprazaMsA based on the relation of similitude between the reaa matter actually described and the skin matter suggested. HI E pass your time with or manage to do with. Hel- 242972671." costing very little. 2234 = dageaizmi, a temple.garden. Does 364134 stand for fac997- the leaf of a Bilva tree growit g in a. temple-garden? greitas = grazites very fragile. The suggested sense is : Manage to do with i.e. satisfy your carnal needs with a profes--- sional harlot who is easy to get and costs comparatively little. A girl belonging to a high family is very costly and fragile i.e. will not remain with you for long. This is perhaps the practical advice. given by some person to a man who is thinking of having a loveaffair with a noble-born girl. qfaci corresponds to asi and. aucas24 corresponds to a noble born girl. According to the commentator, this stanza contains an advice to a young girl. But the sense of the stanza as given above is decidedly more plausible.. though of course the advice given here is at variance with the one contained in the preceding stanza, which warns wise men against association with harlots. If we adopt the sense 9121 for the word H96991, the meaning of the first half of the stanza would be : "Pass your time in the company of a young girl (after marrying her), for she is easy to get and costs little". The apparent sense of the second half would be the same as before. The suggested sense of the second half would be:"A harlot is very costly and fragile i.e. fickle or unsteady". In this case the stanza would be a hybrid mixture of a relevant matter directly expressed in the first half and an irrelevant (non-contextual) matter expressed in the secord half, with the indirect suggestion of the relevant matter emanating from it. 5297644 would correspond to the harlot, who is more or less a public property,like the leaves of trees in a temple.garden: For Private And Personal Use Only

Page #605
540 VAJJALAGGAM which can be plucked by any one visiting the temple. Cf. for this idea 7753 Fifa 1.32: a arhiasa ata a arah ga 3 1 In this case there would be no conflict between this stanza and stanza 569. 572) FT HET months deformed and foul-smelling. ACA revolting, disgusting, foul-smelling aai = hta: hateful, odious. Cf. st. 568. 573) Here a harlot is compared with a woollen or silken garment (1241= qfail = rel). 34 = 419 = 34, rt, is obtained or secured. Cf. Marathi HiTSO. GALU (1) of ideal (physical) proportions, (2) of ideal dimensions (length and breadth). mai (1) 397il speaking sweet, pleasing things, (2) 4471 fashioned or woven out of excellent yarn. TEETT (1) displaying several personalities or moods in the company of different patrons, (2) displaying several shades of colours. pga farat (1) very tender (obliging, kindly) in the cold season, (2) very soft to the touch in the cold season when it (the garment)has to be wrapped close and tight round the body. 57) There is tautology between yols sani and his, but it can be got over by understanding the former as mental crookedness (crookedness of thought) and the latter as crookedness in speech and action. 575) Here a harlot is compared with a sandal creeper (tender sandal tree) (#71541). Ca (1) full of emotion or passion, (2) full of juice or sap. faganski = faai narci (2) yielding the highest pleasure due to friction in coitus (2) yielding its choicest fragrance when rubbed on a stone (for making a paste). 4671 = 1411 (1) rich in the fragrance of the scents used by her (in her toilet), (2) rich in natural fragrance. agintara (1) enjoyed by several gallants, (1) encircled by numerous snakes. Cf, THEISAI in st. 565. 576) It would be better to read it instead of are in the first quarter, so as to agree with the form fuffa used in the last quarter. Similarly it would be better to read 718 ( = 441, that) in. stead of HE in the first quarter. Op=991 good, trustworthy. -AffaqOA = hatah, full of confidential whisperings i.e. prompting to whisper soft, sweet,pleasant things. For geta ct. st. 13. For Private And Personal Use Only

Page #606
NOTES 541 577) Here a harlot is compared with a female jackal in a! cemetery. H54 ( = qah) (1) one who has been completely suba jugated and is almost like a dead person, (2) a corpse. Fisiereld (1) enthralled by her (love-inspiring and frowning) glances, (2) guarded by her glances channelled through the corners of the eyes. In the third quarter we must read it instead o Laber's fagt. diTThi dei, turns her searching, avid eyes on. sivasArisA = zivAsadRzI, the final vowel of the first member being shortened metri causa For sArisA cf. balahaTTayasArisA in st. 561. 578) Here harlots are compared with ascetics. EGO = zelar (1) having ascertained, (2) having read, comprehended, mastered. 981 (1) the entire property (hoarded wealth) of a man; cf. Marathi gAMThoDe, gAMThIsa asalelA paisA, (2) all religious books or books dealing with spirituality. Hlee aria (1) constantly think of how to relieve the man of his hoarded wealth (2) constantly think of how to achieve salvation from the round of birth ard death. 9774#019, whose minds are fixed wholly and solely of this single design or objective. Far24191 (1) whose hands are engaged in grabbing, whatever is within their reach. Fair.199171: tal: 91817/ what act of grabbing or snatching, from the denominative root 998 to eat, to swallow, to grab, to snatch: (2) whose hands are engaged in carrying the begging bowl (79179= aleat=591627. = 941705). 579) fonament = $4929: residing with or being in the possession of misers. fahamu = $947, see HS. VIlI.1.46. 984197211 = EPITET: undisturbed in their sleep. The commentator's explanation of sasthAvatthA by zAstrAvasthAH and of suyati by zrayante is puzzling. suyaMti = svapanti. Cf. HS.VIII.1.64. Fafea gala gata > getra. 580) fagufa = fazanfea (faruf-a) bury, keep, deposit. quuelin under the surface of the ground. 49 50, a. is 2 547171 35987, the utprekSAvAcaka iva being suppressed. pAyAle gaMtavaM supply amhehiM as subject for gaMtavvaM. pAyAla = pAnAla subterranean region i.e. hell. aggaThANaM = agra091797 = 398:, , in advance or ahead of us. 531) navari = But. motiyA and bhaMDArA are Nominative plural forms. in the neuter gender ( = Allaisilla and HIDETIfoi respectively). The contrast is between heat and *ETTI (whole treasures or storehouses of riches), fz4 is to be connected with #SITI. For Private And Personal Use Only

Page #607
Shri Mahavir Jain Aradhana Kendra 542 VAJJALAGGAM 532 ) parimusai = parimRzati touches or caresses. taM = tat (dhanam or ardham ) that wealth. AlihiyamittivAulaya, See st. 68. bAulaya (bAullayA also) = putrikA or paMcAlikA a doll. 583) pucchijjetA = pRcchatramAnAH / pariyaNa servants, relatives. saMtaM = sat actually existing. extremely bold, undaunted, audacious, shameless; or extremely wise (in an ironical sense). The MSS.read je bhayaMtA mahAdhIrA. The reading adopted in the text is supported by the commentator's explanation. 584) = a, alarmed, panic-stricken. -hold tightdo not give ly for fear that it may be robbed by somebody. for fear that it may be diminished. g all sorts of invisible - spirits. cAyabhoa, a samAhAradvandva compound cAya = tyAga = dAna. jhijjai = kSIyate, see note on st. 545. 585) Supply ti ( = iti) after demi. Construe : kAsa vi udArajaNassa viviharaNAra demi tti) na jAI / uddAra = udAra, the duplication of dU being metri causa. 3 diverse jewels or riches. The propriety of the use of 3 as qualifying is not clear. One would rather expect duzyajaNassa or pAmarajagAsa or nidvagajagassa. Perhaps uddAra is to be equated with 3, devoid of house or residence, home-less, poor, destitute, the word I (IT) being used by for with which it is always associated. Understood in this way 3 may be paraphrased by nirdhana or daridra, lacchII pammuko, supply hoi after pammuko. The duplication of in T is metri causa, according to HS. VIII. 2.97 (samAse vA ). Section 61 : uDDavajjA (kUpakha nakapaddhati:) uDDa = taDAgakhanaka or kUpakhanaka, digger of a well, 3 is perhaps connected with 34 (3), water, one who extracts water from the earth after digging deep into it. >> 3, being changed to because of the following (regressive assimilation). 53) = bears down, plunges, impinges. HS. VIII. 4.143 gives chuha as a dhAtvAdeza for / kSip. Phonetically it appears to be akin to the root . F (1) spade, pick axe, cf. Marathi, (2) membrum virile, male organ. pelei = prerayati pushes or moves sideways in order to retract it or pull it out. HS.VIII.4.143. gives t as a ta for Phonetically it appears to be connected with mey or pIDayU (pIlaya > pillaya > pilla > pella). AulaM va = Akulamiva as if with For Private And Personal Use Only

Page #608
46 543 - perplexity vilihai = vilikhati, scratches, rubs. do vi taDIo ( 1 ) both the sides of the orifice made by the initial stroke. (2) both the sides of the vaginal passage. == a, brings out, elicits. hiyapANiyaM = hRdayepsitaM pAnIyam (a madhyamapadalopI compound) or hitapAnIyam i.e. gea fka chralax, (1) the wished for water or the water on which he has set his heart, (2) the wished for moisture-liquefaction-of the vaginal passage. means in the case of the overt sense 'causes the vaginal passage to become moist with glandular secretions". NOTES Acharya Shri Kailassagarsuri Gyanmandir 587) ferage fazat = fadaigh fagm:, the sense of this is obscure. Perhaps fata means an act of strenuous physical exertion, in which one has to bend the body at the waist so that the head touches the knees. So fragg fat may mean: "engaged in hard exertion involving the contact of the head with the knees". 588 ) nikSya etc. niddaeNa kuddAlaeNa majjhammi bahulAI ucchalaMtAI jalasottAIM jIe sA niddaya kudAla yamajjha bahula-chalaM jalasotA vAvI, taM / niddayakuddAlaya (1) merciless strokes of the spade, (2) merciless strokes of the membrum virile. * majhabahula chalata bahuso taM (the well) in which numerous spurts of water are springing up in the interior, 2) (the vaginal passage) in which copious spurts of moisture (vaginal secretions) are springing up in the interior. Laber reads fe etc., which reading is followed by G and I also. The propriety of the use of 4 is not clear. Metrically, however, the presence of some word with three matras is necessary. ladvapphariso = labdhasparza: (i) who has effected or secured contact with the water-bearing layer or stratum in the ground, 2) who has secured the pleasure of intimate sexual contact with his female partner in coitus. 589) == 1) ground, earth (2) by suggestion, woman. The final vowel has been shortened metri causa. = Azcaryam, wonder. See st. 219, 387, 475. pajjharai = prakSarati ( 1 ) oozes with water, (2) oozes with vaginal moisture or secretions. IGAzvaNatADaNeNa = kuddAlaghaNavAyatADaNeNa, ( 1 ) by the powerful poundings ( ghaNaghAya ) and strokes (13) of the spade, (2) by the powerful (vigorous) poundings of the membrum virile. The first half of the stanza expresses the matter (about the well-digger), while the second half constitutes a parallel illustration (E), meant to throw light on the g matter. (1) yields water, (2) yields or produces vaginal moisture. For Private And Personal Use Only

Page #609
544 VAJJALAGGAM Section 62: 1.0678917019 fa:). This section contains 16 stanzas : (590 to 605). St. 604 refers to Nanda Gopala, Krsna's Tosterfather; st. 591 alludes to Kssna's exploit against the demon fis (=fte i.e. afte); st. -95 refers to the overthrow of the demon Kesin. Stanzas 591 and 603 speak of the tender relations of love between Krsna and the Gopis (cowherdesses) in general. Stanzas 590, 592, and 596 directly allude to Ktsna's love for Radha,while stanzas 595, 598 and 599 refer to his association with another cowherdess by name visAhA or visAhiyA ( = vizAkhA or vizAkhikA). Stanza 601 refers to the raisi - group-dance of Krsna and the Gopis. Stanzas 603 and 605 refer to Kssna's status as King of Mathura in contrast to his earlier status as a cowherd boy. Stanzas 593, 599 and 602 make mention of the divine nature of Kssna (faydaafia, Turger and da), while stanza 590 speaks of Krsna as Hari i.e. Visnu himself, i.e, as an incarnation of Visnu. Stanza 600 is obscure in its import. 590) filf, where is Karsa? i.e. there is no Kamsa here at alli.e. I am not Kamsa. Pichaefni-fco JET 14121 ET A fa vilakkhahasiro, smiling with embarassment. vilayakha = vilakSa, embarassed., abashed. 591) foi quixifat laud or praise gratefully the demon Rittha. because it was due to the aussault made by Rittha on the cow. stall, that the cowherdesses in the cow-stall were frightened out: of their wits and rushed into the arms of Krsna and got the pleasure of his embrace. riTTa = ariTa % ariSTa, with the elision of the initial vowel. 592) 37991 endowed with turbulent (intoxicated) youthfulness. Jei afez a = a Rant: arra va, those days during which Ktsna and Radha passed the happiest part of their youthful lives in each other's con pany on the banks of the billowy Yamuna are those much (1971) only,i.e. they are gore and will never come back. This is the utterance of some one who had witnessed approvingly the love-affair between Krsna and Radha in the vicinity of the river Yamuna. 593) Epins completely blinded by love. fatiya-315HQOT ant faetant. The proper form should be faengas (fofaatia, apat). But For Private And Personal Use Only

Page #610
NOTES 545 we have here something like a ta, cf. ferry in Aidhamagadhi and in st. 70J tor fa 33 (famig). The final (r) is added as a pleonastic Taddhita suffix according to HS.VIII.2.173. C1. Maralli atal. 594) nisi, the correct form should be nisI (= nisA = nizA), the final f being shortened here metri causa. afey=int, reed or cane. See HS. VIII.l..07 and VIII.1.46. Laber following the MSS. reads alat for alfafa. But Etal stands for Elfet which is the Future, third person singular dom ficm Vgl. What we want here is the second person singular doim kliefh, so as to suit the Vocative singular form gft. We have therefore obviously to read space for ala. The commentator tenders Bli by H9 ie. he regards erst as Imperative second person singular form from the root gl. But the correct form in that case would be bife (short for and not long); and even if we suppose that the original short fra has been lengthened metri causa, still the Imperative form does not fit in with the use of 51. Perhaps we have to understand as follows : ** na, a H (maja tagsfa) & acamata i Construe : Het Eiffo (at) a 70a 77 (704) EFTI. A bee is unerringly guided cowards a fragrant object, like a flower, merely by the direction from which the fragrance emanates,even though it may not be able to see the object with its eyes. 595) aparazi za enhanced in its value or importance. Tegui = a137, mark or impression. 37979 = acadut, rubbing (of Kespa's elbow on the bodice of vizAkhA, when Krsna embraced her). viyAraNa = Ganthi tearing, mauling, slaying. 7 = a uzte, does not throw away or discard, but keeps as a precious memento. Pargi = ladiel, a certain cowherdess by name vizAkhA. 596) TETY is to be understood as (1) Instrumental singular of TEI, as subject of the passive action conyesed ky mezar and (2) Genitive singular of Till to be connected with the word atas. The idea is that though Radha knew that Krsna was of a dark complexion, still she en braced him now wbitt ned by the lustre of her cheeks, because her mind was over helmed by the impetuosity of passion (TFTgAa1981e). Had her mind not been thus overwhelmed, she would not have embraced the a bite Krsoa because she knew perfectly well that Kssna was dark in complexe ion. 2196 = 847a engrossed or absorbed in, carried away by. V.L...35 For Private And Personal Use Only

Page #611
546 VAJJALAGGAM 597) 49edt, a bright-(white) ered cowherdess. Met een fa argfal, we should really have 40 903 algfrei or augt augt fa atefii, supposing in the latter case that the word F (Fi) is used in the masculine gender. As she was selling butter.milk, she should have really shouted dhavalaM dhavalaM or dhavalo dhavalo by way of descriting the butter-milk. But her mind was so absorbed in thoughts about Kssna, that she shouted Fit Foal, though the word 906 was not at all suited for describing butter-milk. Agi can be taken as adjective qualifying taka or as adverb depending on vAhario (really vAharibaM) (said in a sweet, gentle manner). 598) FATET (1) Agfal, i.e. Anner, the cowherdess of that name (see st. 595), (2) a gente extremely virulent, qualifyir o frioil. Construe : visAhiyA saccaM ceya visAhiyA bhuyaMgI. taNhahA, this is the reading adopted by Laber following the MSS. Laber renders this by que el in the chaya. Tural would have to be traced to the dencminative root grote to make thirsty. and would mean one who causes the throat to be parched with thirst, i.e. so poisonous as to produce dryness of throat immediately". But the Prakrit equivalent of Tech would be augalt, and the aspiration of the final 811 would remain unaccounted for. It is possible ihat FEET is a corruption for 77767 (a 247947) "not otherwise". "Visakha is a dangerously poisonous snake and none else." viNayataNaa = vinatAtanaya, son of Vinata,i.e. Garuda (eagle), vehicle of Visnu and enemy of snakes, gra z ioa: caused to be giddy and to reel. 599) yragat (1) an old, decrepit man, (2) the arcient primeval Being (FF1127 87). A FUTH013 = qual Hof, it would be better to read Fe ( = 721) in place of # ( = ). AHIRETI = Gallem (1) the cowherdess of that name, (2) a staff or stick fashioned out of a sub-branch or slender branch (fagrei) of a tree, a walking stick used by an old man to support himself. 600) Fafant = fata: reduced, emaciated. Lagine (1) 4774te acquisition or collection or procurement of corn or food. grains, (2) IT acquisition or procurement of beautiful women. FARETE > PATETE > TE with shortening of the final 31 of the first member of the compound, according to HS. VIII.1.4. Hugframat, mental satisfaction. faenfee = (1) falfaat, aapat ntuh (2) fut 97. The exact point of the pun is obscure. Some one asks Klspa, For Private And Personal Use Only

Page #612
NOTES 547 "Why are you emaciated? Have you not procured enough foodgrains for your sustenance ? i.e. is your emaciation due to starva. tion ? (Also, have you not procured beautiful women ? i.e. is your emaciation due to your sexual starvation ?)". To this Kisna replies : "How can there be a sense of mental gratification in the case of one who is enjoying the company of the cowherdess Visakhika? [Also, how can there be mental satisfaction in the case of one who is eating something that is extremely poisonous (or harmful)? (or how can there be a sense of satisfaction in the case of one, who is not able to get enough nourishing food, but has to eat some-thing which is mixed with and diluted by too much of water (fale = water.)?] 001) This stanza is addressed by a certain Gopi to Krsna. icleta = 107 61421, the formation of the gathering. The collectivedance in a circle practised by the Gopis alone or by the Gopis and Krsna (and his friends) together. There is tautology between ter 44 and 12 as they refer to one and the same thing, 79184, see note on st. 423. 602) devA vi pattharA nimmavijjati, construe pattharA vi devA nimmavijjeti / We should really have od (ua) in place of f ( = 39). "It is only stones that are fashioned into (images of) gods." Herzf= or 75ff . To a n, cf. st. 544 (71 bori). 603) i qui that (deep, abiding) love. 9727741Z 02711 affections grown out of love. This expression involves tautology between 773 and 44. See notes on stanzas 359 and 391. 601) This stanza is a taunt addressed to Krsna by some Gopi. cavai = vadati, kathayati. HS. VIII.4.1 gives cava as a dhAtvAdeza for the root (44). See st. 97. 3f0297774 is to be understood as a de. inflected form standing for forget . quoqun = tapusan, feeding on the milk of the mother's breasts. We can also equate quiiauit with 775197: depending on the mother's breasts for his sustenance. garaftt a cow-herd, a rustic, a boor. "Nanda Gopala, your father, thinks highly of you. But he is a fool or booby, as people also gay correctly. You are a cowherd (an ignorant, foolish fellow)". This seems to be the sense. But the exact point of the taunt is obscure. For Private And Personal Use Only

Page #613
548 VAJJALAGGAN 605) fe, (see st. 788) = taal, a lois-cloth, a garment (saree) worn round the waist, 921 + , Taddhira suffix. Cf.. Marathi figos. FigTi = a 1917707 or larkyta i e. how you (by mistake) put on my garment at the end of the ablution-sport. in the water of the Yamuna. 91977 becomes into accord ng to HS. VIII.1.175. uro is used here as a nomen actionis, in the sense of the act of wearing or putting on (a garment) (platutaat). Section 63 : TEJET contains five starzas dealing witb the: private life of Siva (Rudra, Haraj and Parvali Gauri, 606) This stanza describes the plight of God Siva in the course of the ratikalaha between him and Parvati. jaDAjar3a = jaTAjUTa. mass of matted hair. 'fcafe31, fallen or slipped from its place. $401 = f14a stopping or preventing (from fallirg or slipping down), supporting. HS. VIII.4.218 lays down). ta and i s late as for in addition to a fazla tremulously active, fidgetting. 607) = Hala 455, where the reading in the first quarter is : raikelihiaNiasaNa.We must dissolve the compound as follows : parihAseNa vAsassa choDaNe (arthAt rudreNa pArvatyAH), (pacaIe) karakisalaeNa ruDhe nayAjuyala jassa, tassa PEH I fea aratevi yfETITAEteti, snatching off or removal of the garment from the body, by way of amorous jocularity (ORTETC). Or we should understand parihAsavAsaboDaNa as standing for parihAsavAsaBisut, with elision of the Locative singular termination. For the device of kissing the eye cf. stanza 475. Equyu 927. Sadhavanadeva on Hala remarks : gra 241 242 La gou:/ 201754a a samantAt cumbanena gauryA adhararaso labdha iti.tRtIyanayanasya utkRSTa tathA jayata ti| The verbal noun 154 (cf. Marathi Filzot) is cerived ficm the causal base (EISE) of the Prakrit root uz (cf. Marathi gami), to escape, to get away from bondage. See remarks on the root F3 in the note on stanza 625. 008) Haight at the time of offering the evening prayers. For Siva's practice of offering evening prayers (to the goddess presiding over the evening), see Kumarasambhaya VIII.50--52. afogfent fia-Gauri gets angry when she finds that Siva connives at her and becomes absorbed in prayers to the evering. She gets jealous of the evening. For this idea cf. Hala 1,448 and 647. Elegan = garsu (placat), with shostening of 877 metri causa; God Siva For Private And Personal Use Only

Page #614
NOTES Acharya Shri Kailassagarsuri Gyanmandir 549 who broke the seal of silence (1) put on her mouth by the angry Parvati. Parvati got angry as stated above and kept silent. But when Siva kept on looking at her now and then with half-closed eyes, i.e. kept on stealing glances at her, the irate Parvati broke the seal of silence and spoke some angry words of remonstration. gf, the penultimate being duplicated according to HS. VIII.4.252 (::). Cf. st. 632, where the word occurs (in the form 3), without duplication of the consonant and without the shortening of the preceding vowel I. adbhumnilAla loya = addhammillaloyaNapaloyataM ( looking with half-closed eyes), the words 1 and 4 being transposed as is usual in Prakrit. 609 The sense of this stanza remains obscure, because of *the expression cazaya Dibi e. This appears to be a bahubIhi compound, being an adjective qualifying, and perhaps means: whose face (fe) was beaten (i.e. surpassed) by the moon. gezerading frightened because of the loud laughter in which Siva indulged. * mAgaviNavadaM = mAgaviNe (mANavihaDagatthaM) ghaDato deho jassa taM, whose body was joined or fused with that of Gauri in order to dissipate her anger. The sense of this expression too is obscure. The reason of Parvati's mana (jealous anger) is not clear. 610) The sense of this stanza also is obscure, because of the expressions goritrayaNassa palavaM and kayaraimayaraMdakalaM. The rendering given in the English translation is a desperate attempt to salvage some sense our of the stanza. cannot be grammatically connected with 16. The connection of af too is not clear. Cf kumArasambhava VIII. 23 : pArvatIvadana] aSaTpadaH (ziva:). For Private And Personal Use Only In the gAhAdAra Section 63: fara-Section of riddles. stanzas printed on p. 5 of the text, this section is called The section contains 14 riddles. Elsewhere in the Vajjalagga, there occur two stanzas, Nos. 371 and 372, which have the appearance of riddles (), consisting in indirect and round about and hence puzzling statements of simple acts. Cf. note on st. 371. In the PSM diyAlo is explained as kAvyasamasyAvizeSa, gUDhArtha kAvyavizeSa. There are phonetic difficulties in connecting the word t with the Sanskrit word 2, which also means a riddle. The PSM sequates the word diyA with hRdayA. hRdaya becomes diyaya or hiya in Prakrit and feminine ) appears to be the radinita possessive

Page #615
550 VAJJALAGGAM suffix added to fa.according to HS.VIII.2.159.1871 thus standsfor hRdayavat and hiyAlI for hRdayavatI (that is to say, gAthA). hRdayavatI (gAthA) means a sta nza which has a heart i.e. a second, hidden meaning, under. lying the literal, apparent, sense, and which thereby puzzles the reader and poses a problem before him in the matter of finding out the hidden sense. fear (Equat 1741) therefore means a riddle, an enigma. It corresponds in sense, if not in phonetic form, to TERII, which also has a covert meaning behind its apparent sense. prahelikA is defined as : vyaktIkaya kamadhyartha svarUpArdhasya gopanAtA yatra vAhyAntarAvayA~ Pot fi ser II (facug4037). TE37 is the apparent, obvious sense and corresponds to act in the above-given definition of HERRII, while 372 373 corresponds to the subtle, hidden sense, the tapetri in the above given definition. Rudrata in bis Kavya. amkara V. 25 says that prahelikA is either spaSTapracchannAtha or avyAhRtAthI. The former is that variety where the suhtle sense is of course express. ed by the words themselves (because of their double meanings), but is rather hidden i.e. cannot be easily made out unless and until the second meaning of the words is understood. The latter is that variety where a question is asked or an unreasonable, puzzling statement is made and a solution is to be tourd out as a reply to be question or as an explan-tion of the unreasonable statement None of the riddles in the hiyA vajjA is rapaH prachanArthI (in-. volving the use of double meaning words). but all of them are 35a1eart, twelve being in the form of puzzling questions to which answers are to be found out and two (star zas Nos. 612 and 616) being in the form of puzzling statements, which require to be explained. Though fear and that are thus one and the sanje thing the word well emphasises the amusing or entertaining function of the riddle. Eat means sport, amusement, pastrime, It is perhaps connected with the word aa (or 21), which finally is to be traced to act. The word fart underlines the mystifyir g or puzzling aspect of the ciddle which is due to the subtle, de p-laid, hidden answer or explanation which it demands. The word hradayavatI is used by Anardavardhana in dhvanyAnoka III.. 43 : hRdayavatISu ca SaTpazAdigAthAsu, which rneans "in the gaihas of SaT and For Private And Personal Use Only

Page #616
NOTES 551 others, which have a subtle, hidden, overt meaning". Thus the word Ex49ft was at first used as an adjective conveying the most salient feature (viz. the hidden meaning) of the riddle gathas and later on it became a designation of such gathas. Al hinavagupta says on Anandavardhana's words cited above : Eggang sa sarap iti prAkAkavigoSThayAM prasiddhAsu / The word aaliA used by Abhinavagupta appears to he a corruption of fea311. According to Anai davardhana &797 muts (i.e. riddle-71415 with a subtle, hidden meaning) were composed by 995 and others. For 9257 in the gereial sense of "a shrewd, cunning, clever person", see st. 281 and notes on stanza 270; and for 99 (3140714) as a class of authors, see Is. A.N. Upadhye's article-Chappannayagatao or the garkakesa- in the Journal of the Oriental Institute, Vol. XI, No. 4, June 1962, pp. 387-388. 611) = Weber 816, where the reading in the first quarter is fauciste FREN in the 1870 Edn) and after fin fat (in the 1881 Edn.) and in the last quarter rasAulA jhatti Dhavakei. virIyarayA in our text is to be explained as a agally comfourd : fata ta with all TF1Cm1 = rasAkulA overpowered with emotional excitement. jhaMpei-pidadhAti. The 123 519 is not recorded anywhere in HS. VII 4 in the sense of "t.) close, to cover (feta, ma or 3112917a)'', but it is recorded at HS. VIII. +.161 as a 1912 for 59. Hemacandra uses it, however, in Saran at III.74, in the sense of closing or covering : Cf Marathi air to cover or close with a lid, 19, TITS (37178179) etc. The roor used in Webec 815 also means to close or to cover. S:e note on st. 614. The Mirathi words giv, Fiskt, 31euit appear to be based upon a conflation of the two roots 14 and Weber (1870) says : "And thereby (i.e. by covering the right eye of Visnu) she covers the sun himselt, so that now the lotus. flower, blooming only in sun-shine, becomes closed and Brahman who reposes on the lotus-fou er becomes concealed or screened, and Laksmi can now indulge in the Viparita enjoyment with Hari, without any witness''. Mam mata (Kavvapraki sa V) says on this stanza: aba hi haripadena dakSiNanayanasya sUryA-makatA vyajyate / tanmolanena sUryAstamayaH, tena pabhAya saMkecaH, tato brahmaNaH sthaganam / tatra sati goTyAGgasya adarzanena aniyantraNaM nidhuvanafashara | This is the solution of the riddle. The sun and the moon are the eyes or Visnu according to the Puranas : myAcandramasI viNo. zcakSuSI vaamdkssinne| For Private And Personal Use Only

Page #617
552 VAJJALAGGAM 612) = 3174h I HS. VIII. 4 21 records deak as a teater for the root F-5174-to cover, to screen, to ccnecal. This root occurs in Pali in the form 4* (47FA). It is to be connected with the Sanskrit root 1974, to conceal or to cover. The form (9574) is also found used in Hala 14, side by side with other af pargi gatejat, we must supply #( = #F) as the object of getsial. 77 Flagali = a forect! not calm or restful, but restless. # (since) is to be cornected with each of the four clauses in the four quarters of the starza. The conclusion to be drawn from these indications is not expressed, but has to be found out by the reader or hy the consort of the lady who is addressing this starza to him. According to the commentator the conclusion of the four premises is : ga1971 frutre H21-vou have a guilty conscience; and this is the solution of the fears. 613) 65 = , charming. See st. 615. The 91147 suffix & added to (4) is an Apabhraisi trait. See HS. VIII.4.429 : 33TTET: Far 1973 91 Cf. Apabhramsa words like a (=iter, (tylat), 273 (1977). 9A2 = 587. HS. VI11.4 101 records jo, ja, and go as 1177167s for the Skt. root 23. But all the four appear to be connected with the Skr.root 13 (9 + 308). Cf. Marathi GA. The friends complimented the lady by saying that her face was like the full moon. But as the full moon is also accompanied by the dark spot in its fullest measure, the lady thought that there must be a dark spot on her face als.. She was puzzled at this, for she had herself only recently powdered her fair face with Ketaki and camphor pulver. So in order to remove the dark stain on her face, whose presence she suspected because her friends had compared her face with the full moon, she a iped her face with her hand. This is therefore the solution of the riddle. 614) 77 young, married woman = falhat according to the commentator is recorded at HS. VIII.4.132 as a faida for faz ard at V'I:I.4.1 5 as a una for v , cf, Marathi stu. paI jUrai = patyA khidyati or patye kru yati chafes at, gets angry with, her husband, curses or censures her husband. Cf. st. 462 faudzamu KTE. The solution of the riddle, the reason why the lady curses her dear consort, the worthy Brahmin and the elderly people is not quite clear in spite of the commentator's explanation of the last For Private And Personal Use Only

Page #618
NOTFS 553 two. The commentator is silent on the reason of the first. The folloning appears to be the reason (according to the commentator), why the lady curses the worthy Brahmin and the elders : Her breasts are so bulky that she cannot bend her trunk and head hy way of doing homage to the worthy Brahmin. "Why did the Brahmin come here at all ?,'' thus she censures, curses or gets angry with the Brahmin, because of her brea'ts. Simila ly she gets angry with the elderly people because of her heavy hipi. Because of her heavy hips she cannot walk fast, and has to walk Tather slowly. (Cf.in a $2 : 1 TIITE 1147). Hvw can she prom. ptly go forward to meet them and greet them ? (?: F931: 74154:). "Why did the elderly people come here at all?" So she gets angry with the elderly people because of her heavy hips. But the commentator does not give any explination as to why th: lady gets angry with her dear consort because of her eyes. #01 TIU = kena kAryaga = kena kAraNena. 615) 3aut = R1AA: 1 We must read 37am ( = 313471) by myself, instead of 3101 which is explained as meaning aq by the commentator. The answer to the riddle given by the c..n nentator is as follows:- The young lady was convinced that under the pretext of putting the silaka mark on her forehead, her husband wanted to kiss her. So she smiled in order to convey to him that she hid seen through the pretext. But she was at that time in her monthly period of menstruation. So to avoid close or intimate contact of her husband she turned iway her face. Cl. Additional stanza No. 72*, (p. 2:1). 611) = Weber 1831) 911, where the reading is stara i (for rosumgiNa) in the first quarter and NA io do mAsigAI for taha uti piyo Arsifatitt) in the third and fourth quarters. The principal sentence is Arriramla zimi, the prou i lady wept with big tears. The remaining words in the stanza express the idea which suddenly dawned on the mind of the proui lady and moved her to tears at the thought that she had a rival in love. tefiitori provoked or brought about by anger i.e. being due to anger (=tru or 19737). az 3 fa fqint, construe : fontag 3 fa ( = fg7: 941 og sia). 741 = 2419401 17:, as I had su ipecte i him to be i e. Cirrying another beloved enshrined in his heart. When this idea flashed on her For Private And Personal Use Only

Page #619
4 VAJJALAGGAM mind she gave up the thought of aiming her kick at her consort's head and began to weep with big tears at her misfortune. The point of the riddle is :--Why did the consort request that the kick be given on his head and not on his heart (chest), and why did the lady desist from aiming her kick at her consort's head and why did she begin to weep with big tears? The answers to these questions are :-(i) The consort requested that the kick be given on his head in order to avoid injury to the image of the sweet-heart enshrined in his heart. (ii) The lady thought that it was no good to give a kick to her consort when it was clear that his heart had been already captured by a rival lady and when he no longer cherished any genuine love exclusively for her. (iii) Weeping is the ultima ratio in the case of women when dealing with their consorts-raditara ditamstraM yoSitAM griheSa as the commentator remarks. tg 3 fa fent can also be taken to be a question (F15). "Is then my dear consort of thar kind i.e. one who has lost his heart to another lady, whom he is enshrining in his heart? Aloifavil = maNasiNo = manasvino, the first vowel being lengthened according to HS VIII.1.44 and the Hocar on being inserted according to [1$. VIII.1.19, by way of compensating for the simplification of the following conjunct consonant. Weber, (p. 99 of the 1881 Edn.) connects Ajuifari with Arafarili.e.Alaaft, the being inserted on the analogy of Sanskrit words like rUpasvim , indraravat etc. 617) pariyagamajjhammi in the midst of his friends or relatives (pari. 79). H38 = sant at closed and turned into the form of a bud. The solution of the ti dle is that the clever lady wanted to inti. mate to her paramour that the time after sun set (indicated by the closing of the day lotus) would be all right for a secret meeting between them, at some place previously agieed upon by both. Ct. Hasil Hati faz star faz"ATI aliqali 2:31941 PARAH!! quoted in Kavs aprakasa and Sahitya darpana X, as an example of the figure of speech sUkSma. 618) yaz (also &173) = 4174@, washes.The Skt. root is eit (41arety causal 1944). The solution of the riddle is explained by the commentator as follows:- The game hunter washes the arrow and drinks the water in which the arrow was washed by him in For Private And Personal Use Only

Page #620
NOTES Acharya Shri Kailassagarsuri Gyanmandir nearby order to convince the people or his friends standing that the arrow-tip was not coated with poison. If the arrow-tip had been poisoned he could never have drunk the water in which he had washed the arrow. 555 619 ) kuMkuma saffron. aMgarAya = aGgarAga smearing of the body (adhya rAgaH raJjanam, aGgarAgaH paDihattha, fully developed. The DNM VI. 28 records this word in the sense of q, full grown, fully developed. The solution of the riddle is that she did not wish even the thin layer of saffron-paint to come in the way of the close and intimate contact of her body with that of her dear consort, which she wanted to have while embracing him. Says the commentator: misfy muziga Cf. st. 310. The commen tator explains Diha thapaoharI by kumi kumapayodharA. Did he read karikubhapaoharI ? 620) The solution of the riddle according to the commentator, is that the lady was extremely clever in all the modes and techniques of sexual enjoyment, as is clear from the tell tale marks or impressions of the alaktaka paint of her lect on the thighs of her consort, of the collyrium in her eyes on his feet and of her frontal on his back-all kinds of odd and unexpected places for the marks (tasyAH sarvatrandhave tatvaM vyajyate). paTTIe = pRSThe. The nueter word pRSTha optionally becomes feminine in Prakrit (, f) and the in 8 is changed to & or according to HS. Vill.1.35. VIII.1 126, 128 and 129. Cf. amaruzataka st. 107 : kacitAmbUlA kaH kvacidagurupaM kAkamalinaH kvacicUNadvArI kacidApaM ca sAlakakapadaH / kabhaMgAbhogairalakapatitaiH zIrNakusumaiH striyA nAnAvasthaM pratha rataM pracchadapaTaH // 621) The long compound forming the entire first half of the stanza should be understood as a samAhAradvandva compound : a-qand a daPia $? $?aa$? 3/4Pqqtagagastsanfefgas 1914, afta 1 The final info is lengthened metri causa. -Laber reads (cnaya : kuta:). ko = kasmAt, see Hs Viil3 kimo DipoDoso). The commentator's explanation by : shows that he must have read kIsa. If we follow the reading kamma we shall have to supply heuNo: after it, so that kassa = kapsa heuNo = kasya heto = kAmAt hetoH = kena hetunA / The answer to the question, accord n to the commentator, is. that the lady had come to the conclusion that such a person must be a veritable bull and hence she looked at his head to see if he had horns. 1 For Private And Personal Use Only

Page #621
556 VAJJALAGGAM 622) = Sanskrit aa, brother-in-law, hustard's brother. We also get the format in st. 465. 13 = 1157> 57330>1137, according to HS. VIII.1. 267. Cf. the word 30% (= cag.a) in st. 624 and #1 / = 1541917) in st. 025. JE, See note on st. (13. The commentator explains the riddle as follows: The brother-inlaw had discovered saffron.coloured foot marke on the bed.cover of his sister-in-law (brother's wife), and he concluded therefrom that she must have indulged in inverted coitus tufa) with her consort (his brother) on the previous night. Consequently he asked the lady to take the sword (1.e. arm herst ]1 with a sword and go to the king's palace, to report there on duty in place of her husband (his brother). When the lady comprehended from the remark of her brother-in-law that he had discovered her secret and that he wanted her to know that he had ciscovered it, she smiled in an embarassed manner and cast a j tiplexid glance at the tell-tale saffron coloured looimarks on the bed-sheet. The sword is regarded as a symbol of pauluess, U. 93 75321 alguna 29891 fat quasar ma, quoted in Kavyaprakasa, X, as an example of the figure of speech 84. 623) fuqaat = fuqakik, in the chamber or room of your dear consorr. vasati>vasaI vasahi, by aspiration of the vowels according to HS. VIIL.1.214The Accusative is used here for the Locative according to HS. VIII 3.137 (Apg faciai). alajar-put up a lamp (light,. 467319 fot looks (puzzled) at her heart (i.e. chest or bosom) According to the commentator the answer is as follows:-Her dear consort was always enshrined in her heart, which was consequently his chamber (9498a). Now, how could she put up a lamp in her heart? Sne was therefore puzzled and cast a perplex: ed glance at her bosom. 024) gam9ATOT like an empty temple i.e. like a temple devoid of the idol or image of God. This expression is meant to convey by suggestion the sense deviod of the male organ, lacking in virility, impotent''. 3EUR 741 777EUR? feels more elated or proud (than ever before about her good luck. The solution of the riddle is as follows according to the commentator : The female frirnd of the lady in question had requested her husband for amorous dalliance with them. But he turned down their request by saying For Private And Personal Use Only

Page #622
NOTES 557 that he was an impotent person, unable to have any sexual rela. tion with them. Hence the friends taunted her by saying: "Your husband is like a vacant empty temple (i.e. devoid of manliness): But the lady feels elated at her good luck consisting in her husband's single-minded, unwavering love and devotion for her. She was not at all worried about the taunting remark of here friends, for she knew what a loving and devoted husband te was. That her husband should have made such a self derogatory remark about himself, in order to turn away the female friends from him was itself an eloquent testimony to his deep and unwavering love for her Section 65: 97403511 the section on the hare. This section contains four stanzas, in each of which the 7-1or hare is intro. duced as an example to illustrate the matter in hand, pertaining to the amorous life and relations of man and woman. The section is thus not directly corcerned with the bare as its subject. matter, but with the hare as an illustration or example in order to throw light on the matter in liand. 625) szat =qf3447, wandering or roaming about here and there. The appears to be a 491 forv 54. HS.VIII.4.161 recorde TiriTila, DhaMdula and DheDha among the 18 dhAtvAdezas for the root bhram, duMdula and gala are mentioned as arcaic is for voan4 at HS. VIII.4.189. But $63 is not mentioned as a 41791eu for 19 anywhere in HS.VIII. 4. Perhaps gegaat in our text is a corruption for gral. C1. Marathi jEUR , to wander about in search of something. 77815ed in the mouths or openings of city streets, i.e. in places wlere by-lanes open into or join the lanes and lanes open into or join streets.See st. 375.3=aria:, your dear consort. 95 kat beautiful women, i.e. harlots or courtesans. Frau = F) = bagat = Bidzi, the Locative having been used for the Ablative according to HS. Vill. 3.136 [Qgaregatai 21 (altra Harafa)]. K = 273117 = trupar, an army.camp (565). Ef = giftet = falat, lovely, charming, handsome, fair-looking. Eikaaa= ut geagt er aan (42789754 FAIAelliptical compound). Cf. ETA agat in st. 627. 7 affe = a stead, watendai Vyz to get away or escape from, to become loose, to be loosened, to be released or liberated from. Cf. Marathi uzote For Private And Personal Use Only

Page #623
558 VAJJALAGGAM The form fargli ( = ii, ima:, Aalfaa:) occurs in st. 757. The Absolutive form from the causal base (eta), fatela (Apabhramsa) occurs under HS. VIII.4.439, in the sense of Ant4. We get the past participle (from the causal base) Efea ( = F) in st. 787 and the verbal noun (from the causal base) 3157 in st. 607 in the sense of han snatching off, or removal of (the garment). Weber discusses the root underlying the form Elfeet (occurring in Hala 160) on p. 57 of the 1881 Edition and says in the end that the word is etrymologically obscure. He dismisses its connection with the Sanskrit root te mentioned in Parini's Dhatupatha (V.97) in the sense of Eyza (to cut) (ZZTZzzie:). But the truth appears to be that 39fez is equal to refer cut off, separated, snatched away, removed, dragged, or pulled (271779 as paraphrased by Gamgadhara). HS. VIII.4.187 records 39ats as a raiz for 51, when the sense is that of pulling a sword out of its sheath. saate is obviously connected with v214 in sense (cf. Marathi Stata, 1295) and BIH in its phonetic form, 626) Foggia even as small as-no bigger than-the husk (chaff) of a sesamum grain, i.e. extremely tiny. fafeqe offence, wrong. 754tarat very great mental agony. 269 = 277, oh lucky, fortunate one ! YHT means a man who is much wanted and sought after by women, one who is courted or wooed by women. The team le, even if its skin is slightly cut or bruised. fequit = fauna, dies. This refers to the belief that a hare dies even as a result of slight, superficial abrasion of its skin. The sense is : even a small offence given by one party to another is enough to destroy the peace of mind of the offended party, just as even a slight abrasion of its skin is enough to kill a hare. Ct. st. 629. 627) The traveller should not really have ventured to leave his home and go abroad, when there are on all sides and every where excitants of passion like the rainbow, the thunder of clouds and the shrieks of peacocks. But he is simple-minded and does not pay attention to any of these dangers, like a hare that ventures into an army.camp (cf. ITEITARST in st. 625), and comes to grief. The 27 R$ = 97 954, how does he not see or perceive or notice? bhAlei = bhAlayati (usually with the upasarga, ni). The root mal For Private And Personal Use Only

Page #624
NOTES 559 (10th conjugation) is recorded in Sanskrit dictionaries in the sense 'to see, to behold, to perceive, to look at', usually preceded by the upasarga, ni. If we adopt the reading kaha Nu bhAlei (found in G and I), the sense would be : how does the (poor) traveller stand the sight of all these? pAuse = prAvRSi. prAvRSa [. becomes pAusa m. in Frakrit according to HS. VI I. 1.19 and 31. For the exciting effect of the rainy eason on men cf. Meghadtua 3: hart vara sukhino'pyanyathAvRtti cetaH kaNThAzleSapraNayini jane kiM punrsNsthe| 628) The exact sense of the stanza is obscure. Hulfuy = 4:27, a person who is dear to one's mind (or heart). 9794 = 2 (with elision of the Nominative singular termination, metri causa), about him (about that #a:fg4 person), or about that desire. H in our mind. The reading 9-21ht of MSS. G and I would give the sense 'we dream about liim (or about that desire) in our mind'. afget = zils: fafca:), swift. This word has been recorded at HS. VIII.4.422 (igratar afarz:) as peculiar to Apabhrarica. So its use here is to be regarded as an Apabhramsa trait. jIvijaI annahA kato, supply tae (svayA) as subject for the Impersonal verbal form jIvijai. 629) Boy = 372 391 = TREETda, falsely, in a light vein, jestingly, by way of joke. Han = FIT, seriously, earnestly, in right earnest. The second half is identical with that of st. 626. 630) 2014 = 72 = 77. The spring season is here regarded as a king mounted on the back of the horse in the form of the forest (or trees). affo alat=ef7919: fanfare, sound of musical instruments, trumpets, bugles, drums etc. 4899* = 47997, excellent, melodiously cooing cuckoos. The commentator takes a as qualifying 3793232 instead of as qualifying . 631) HF spray, twig, sprig, cluster or bunch of mango.blossoms. 632) fhent = fire, bursts with sprouts and blossoms. It may also be equated with eastaan or Eieria, rises into prominence with its aprouts and blossoms. JH = 3-tie, blooming. See note on the word ummilla in st. 608. unmIla is formed from ut + / mIla by the addition of the Kst suffix 317 according to Panini III 1.134. FEfecafroja erd or termination of the cold season. Fora means end, termination, conclusion. For Private And Personal Use Only

Page #625
560 VAJJALAGGAM 633) = Hala 575, where the reading in the third quarter is muams in place of rura. 47 = AET, fars, fatici, fanfan, fully ex. panded. Cf 677 in st. 788. Cf. Marathi 57 wide, broad, dal width, breadth. The word tal = falical or fazar) is used in st. 789. DNM VII. 14, recctos i he woso in the st nie of lars and Jac. raMdAravida dira should be taken as an upamA, rather than as a rUpaka. saMda AFTEfTui Biaz ohjaator RTAFTA Sti: izar un to produce a humming, jirgling sourd. 9.50af= 04fu, dark-coloured precious stone, sapphire ( la). The stanza is a description of a morning in the spring season. 634) syf. 554 = ryezat. According to HS. VIII 2.3 and VIII. 2.90 typ should become pege. See st. 385.But here we find HERO HS. VIII.4.1-5 menticns is as a w alor y sz. 429791 H 583, the fire of passion is erkindled or Hares up. rifo = 2717:. The sense of first off is cbscure and hence the propriety of the adjective 53 also is rot clear. The commentator merely tenders by Pasif : without any explanation. We should perhaps read fifa 1 instead of ra la, which docs sci make any sense. 635) cUamaMjari - cUarmajAra, with elision of the final anusvAra metri causa. 4TETETT, the sense of is not clear. The commentator seems to equate Tale Of with Sciert, doorkeeper, porter, herald. Does he then understand 17.! in the sense of the staff held in his hand by a door-keeper in a palace to ward off unwanted and undesirable people ? The parrot with a mango blossom spray in his beak is here represented as a dcoikeeper with a stafi, callirg upon the king in the form of the cold season to quit or go away as the days of the cold season are over and the spring season is holding sway over the earth. The constiuction is elliptical. We must supply 5 uriated after idol. 636) affaelei = cafcacattah very quickly. Bicaquaraat, the commentator renders this by aig.2737967:- He thus takes the word Hos to mean 75. 76% is not recorded in PSM. Perhaps it stands for mammala i.e. mammara (mamera). "Producing copious sound with the swarms of bees"; "wailing profusely under the guise of the humming sound of the swarms of bees". Trata dah the goddess or spicit of the spring season. fequiereiland 69 as if apprehensive of For Private And Personal Use Only

Page #626
NOTES Acharya Shri Kailassagarsuri Gyanmandir 561 the death (destruction) of travellers. The logical connection between the two halves of the stanza is not clear. The goddess of the spring season as if apprehends that the travellers will succumb to the exciting influence of the spring season, and the mango-tree wails profusely under the guise of the humming sound of bees. The propriety of the question kiM karai and of the adverb turiyaturiyaM is not clear. The question fee remains unanswered. We expect some such answer as soyai vva or ruyai vva or kaMdai vva or vilavai vva. The second half cannot be an answer to the question kiM karai sahayAro. MSS. G and I read pahiyANa jiyaviNAsAsaMkiya va, which is supported by the commentator's explanation, although it disturbs the metre. 637) Hala 311, where the reading in the second quarter is vasaMtamAsekala pasarANa. The words laMkAlayANa, vasaMtamAsammi, AvIyalohiyANaM and palAsANaM are used with a double meaning in each case. jaNo palAsANaM bIi (love-sick) people are afraid of looking at the Palasa flowers just as they are afraid of looking at the demons. The sight of Palasa flowers is repugnant to love-sick people. (1) Palasa flowers, (2) demons, eaters of raw flesh (4 raw flesh + eater) ) (aznanti ) te palAsA or palaM Aso AhAro jesiM te palAsA / Cf. pizitAzana). laMkALayA (1) resting on i.e. growing or hanging on the branches (1: a branch), (2) residing in, the capital of the demon-king Ravana. f 1 (1) flourishing in the spring season (or spring month), (2) preying or feasting on fat (1), entrails ( = mantra) and flesh (mAsa = mAMsa ) ( vasAntramAMse labdhaprasarANAm )- Weber (1870 Edn.. p. 181) renders: "marching only in search of fat, entrails and blood" (vasaMtamAsekaldapasaraNaM). AvIyalohiyA (1) AvIyA ya lohiyA ya (karmadhAraya compound), yellowish red, (2) and faaia (le compound), drinking the blood of their victims., the Genitive is used here for the Ablative according to HS. VIII.3.134. HS.VIII 4.53 gives bhA and bIha as dhAtvAdezas for the root bhI. See st. 58. bIha is. to be traced to the Sanskrit form bimemi ( = bihemi ) with elongation of bi. For the pun on vasaMtamAsa, see stanza 639. For Private And Personal Use Only 638) eko ciya viraho separation even alone and by itself, ied even when unaided by anything else. bhImo duvvisaho viraho (1) sepa ration terrible and extremely difficult to bear, (2) facgi (fazu:: ff, the Pandava Bhimasena extremely difficult to face or encounter (in battle) even when without (i.e-unaided by)a charioti V.L....36

Page #627
562 VAJJALAGGAM gayavaI (1) gatapatikAH (Accusative plural of gatapati) women left bytor sepnrated from their husbands, (2) gajapatIn (Accusative plural of gajapati) mighty elephants. kiM puNa etc. supply jaI (= yadi) after kiM puNa and bhave after patto. gahiyasilImuhasamAhavo-gahiyasilImuho ya samAhavo ya gahiryA salImuhasamAhabo (1969 compound), fe affet, (1) abounding in bees (fastya), (2) armed with arrows (fastya). Antgat (1) accompanied (or followed) by the month of Caitra (4162), (2) accompanied or helped and advised by Krsna (HET). 1769 ( = A142) usually means the month of Vaisakha, but here as the expression FA189 qualifies wat (Freya), H184 must be taken to mean Caitra. Foyut = tega: (1) the month of Phalguna, (2) the Pandava Arjuna. 639) stap = macag, an Apabhramsa trait; see stanzas 54, 275 and 331. HIERTO SATR: (214RU FE ada sat Etuiti, afaitaruhig 34419:), useful, serviceable; or it may be regarded as a Haruna fale at:-HT41T: = sAdhAratvam = AdhAraH or upakAra:, help, service, use. Cf. Hindi sahArA. The explanation given by the commentator (sAhAro = sahadhAraH) is rather obscure. FTER = FETT. 74916> FE211TA1EBR>FIERT, the 87 of being lengthened into 71. CIHHTEIS HIAE dries up fat (marrow), entrails and flesh. Cf. the pun in HAALATH in st. 637 above. 640) The sense of the stanza is obscure. aft, Vocativo singular of Contrit, a female servant. But the feminine form does not at all fit in with the masculine forms atsell, afwait and wat in the second and third quarters. Even if we read Tontit in place of Then, the sense would still remain obscure. off is Imperative second person singular form from v (=) to do, an Apabhramsa trait. ma karimA kuru, the A in mA being shortened metri causa, according to HS. VIII.1.67. &ace for Holent fa, that you ihave been called a child (by the people). The second half wouid imean : Conferring whiteness on the thorns and darkness on the branches. The reference must be to some tree whose branches are dark and thorns are white. The logical connection between the sense of the second quarter and that of the second half is obscure. 641) HI TFF HAM = 41759 Hjah do not be attached to or 'enamoured of the zobhAMjanaka tree or flower. suhaMjaNa = zubhaMjanaka, productive of happiness or well-being. For the pla1978th, tree compare Additional stanza No. 641*4, p. 267. gthg = 174EUR sa you For Private And Personal Use Only

Page #628
NOTES 563 will be broken or come to grief. #1 hiffah ghan that daring (bold) lady was ridiculed. How the 577 tree would lead to the ruin of the lady, as the commentator says (+Eestu a H&M) is not clear. The sense of the stanza is obscure and only a tentative rendering of the words has been attempted in the English translation. 6+2) 34779 ( = 37701) is explained by the commentator as 3irata, because of the north ward journey of the sun towards the summer-solstice. 795=79la glows furiously, burns, heats or scorches. top alfaar aas tu, cf. the ghifast farfur gefa avec TECH ETTER al 3-faat:1 is used here in the feminine gender instead of the masculine in Sanskrit. Construe : Thua anaat 9697 :721. ITTI1 = "2979 (9). Here the commentator explains 379707 (or pareNa) by gropmeNa, the second season of the year, vasanta being the first. It is possible that the word 3470 in the third quarter of the stanza) stands for 3145167, the period of the day immediately following the noon, which is very hot in summer. Even the word 37970 in the first quarter can be understood in the sense of 31971%. 643) = Hala 70. Ama anafaa soiled, darkened, dusky. Ale becomes His according to HS.VIII.2.168. Cf. Marathi #21 (ACHT) night-soil. aff = #at dark colour, blackening, the state of being .cbarred. Asasu = Asasasu, with one of the two is dropped. Or Asasu may be equated with 31144 "sit, be quiet' cf. arhla in st. 726.9354 = *945 (afva), departed, gone on a journey, gone abroad. 9574. ang = utqanoti 644) DahiUNa = dagvA. The initial dental consonant in vdaha is cerebralised according to HS. VIII. 1.218. Herzi, supply qui as the 2954 (qualificand). The figure of speech is implicit poetic fancy (Hagaran Bia91). For the idea cf. Bhamaha, Kavyalamkara, II. 92 : jah-h599217 agnita vaa: 1 7241774TTEAT: 94fia Ahlag: \l Cf. Weber (1881), 753 (p. 412). 645) ETA Yoait, formation of roots with their branches i.e. the formation and sending down of aerial roots, which in course of time reach and penetrate the ground and form new trunks. Cf, 199tar XV.1:3044:Jah*31574471 and it cantara UrdhvamUlo'vAkzAkha eSo'zvattha: sanAtanaH / For Private And Personal Use Only

Page #629
564 VAJJALAGGAM 646) fhiacchit, advance or progress, escalation of the summerseason. Ha= His broken, stopped, halted. SHAIM, commanding: the respect of all i.e. admired and welcomed by all. fat, for longs, for ever. 647) salg = that, harsh, sharp, penetrating, incisive. az would ordinarily become faiH in Prakrit, and then with aspiration of the T in the second syllable it would become there and then set by changing into . Finally by dropping the aspirate element in E, we would get 937 and then maai81 (according to H$. VIII.1.44), and lastly mala by pana in the final syllable. We get the form gas in st. 413. The commentator renders na by $1914, which is phonetically permissible, 4 being changed to a (cf. Marathi fae=); but then 6914 (reddish) and furra (tawny), would involve taurology. 6 = 956 tremulous, unsteady. site rent =ffrata , ET + 3717, possessive suffix according to HS.VIII.2. 159. Cf. Ar in st. 535. BTS (1) (HET) having the tremulous lightning for its tongue, (2) (*1947371) having a tongue unsteady like a lightning flash. J apat = 361f45119: a meteor-gobling. i.e. a meteor sregarded as a goblin. The word may also be ex. plained as : a flame-thrower goblin; i.e. a demon or goblin with. fire issuing from its mouth. Jefat means (1) a meteor, (2) a firebrand or torch. Apte (Sanskrit English Dictionary) records the word Siha in the sense of a demon or goblin (having a mouth of fire) and cites Ageula XII.71 : Taryeniya: wat is ha afila sya:] 648) = Weber (1881), 729 where the reading is emot TEAM 2 instead of bhaggA ya paMthayA, pasariA sariA in place of pasariyAu sariyAo, and paiNo instead of piyassa. paMthayA bhamgA, the paths are broken or damaged, i.e, their surface has become uneven or rough with ridges, trenches, gulleys and pot-holes due to the pouring rains. 649) FETA ( = 82777) soffrais =qftbet (afranit) Eqgailat:, afmargem 4., wrapt in thoughts about their consorts, who have gone abroad. The commentator paraphrases by Baia (? 212142m): ist:, languishing or wasting away (because of their absent consorts). He connects the form with the root 345 + 12. situat becomes fests in Prakrit, see note on st. 546. It is possible that alaturitet: in the commentary is the copyist's mistake for 34.81uisit@1:, in which casethe commentator's explanation would agree with the rendering For Private And Personal Use Only

Page #630
NOTES = Acharya Shri Kailassagarsuri Gyanmandir ge, given above. dhArAmokkha, discharge of the showers, streams of rain-water : 'NiheNa 'nimena = vyAjena nibha is used in the sense of pretext, pretence, sham, guise (,, 92, 0, 1). asUNi = azrUNi, tears of sympathy. 565 (50) uccAviya = UrvIkRta, uccIkRta, raised aloft. / uccAva is the denominative root from 3, in the sense of 'to lift up or to raise'. Cf. Marathi uMcAvaNe. uccAviya is past passive participle from (uccAva ke who are those foolish or senseless persons? The peacock as it were reproached or denounced the travellers for their folly in leaving their wives at home to pine for them. 651 ) kalakaMThI the female cuckoo. nIlajala hodAra gajjie, either Locative singular as understood by the commentator, or Instrumental singular (= "fag) as in Apabrahmsa, under i.e, due to loud (R) Thunders of dark, water-laden clouds. 447 = gaccha gaccha. vah means to flow (in the case of water), to blow (in the case of the wind), to carry, convey or transport, all having the sense of motion. Here it is used in the sense of "to go". Cf. st. 658 and - mRcchakaTika VI. :--- - vahadha bailA vahadha | supply tti after vaha vaha. For Private And Personal Use Only 652) Here the clouds in the rainy season are compared with snakes. iki (1) (clouds) whose advance in the sky is not noticed (because they move slowly or at a very great height or because the sky is so densely packed with clouds, that the movement of individual clouds is not noticed payasaMcAra = padasaMcAra. It can also be equated with :, the discharge of water, in the case of clouds. Drops of rain are noticed only when they come very near the earth and not when they leave clouds and are at a distance high up in the sky. (2) (Snakes) in whose case movement with feet is unknown, as they have no feet and hence creep on their bellies. I, 1) terrible (to lovers in separation) because of the water (f) stored up in them, which gives to them their dark, inflated and threatening appearance, (2) dangerous because of their venom (aq). gear=g: (1) difficult to cross i.e. to live through or to endure, (2) dangerous to cross or trample upon. f(1) hanging down low-on the earth. (2) moving in contact with the earth i.e. crawling on the earth. 653) = The (a) is out of place here; there is no or statement of probability, but a categorical statement.

Page #631
266 VAJJALAGGAM Austria = 4981977 (77561 @ 3919tfia, i.e. 224! Hafa), denominative verbal form from tanuka. atyamie = astamite, come to an end, disappear. ed, retreated, 97340 , cf. 97387121 St. 646. 654) = Hala 563, where the readings are fata for EA, 92919 for qator and nation for ETA. 70 = faagazzi (Patregon ft) coming outs. emerging, issuing forth. Pret line, flock, flight, cf. st 207 and 633. 174, explained as Tf in the commentary. stands for male parrot. Cf. the words (tillfio, 979, 1977, jo4. 655) fug afici, what is dear (or welcome) and what is not dear (i.e. repugnant and to be avoided). The exact sense is not clear. The commentator is silent. 89717817h, this is obviously Nominative singular with elision of the case-affix. Cf. 379 furkat st. 305 and 3104977734 st. 604. 31771) faca fara uaths, the fire evermore (ever and always) delights. The logical connection between the two halves of the stanza is not clear. 656) DajhaMtu sisiradiyahA may the days in the cold season be burnt j.e. a hundred curses on the days in the cold season. fuanfices auto 06s (metrically faultyl, people bear or experience what is dear (welcome) and what is not dear (unwelcome). Cf. st. 655, first half. The sense of the second half is obscure. There appears to be an intention to have a pun on the word sIyA [ = (1) zIta in the case of the cold season (falikit), and (2) alat in the case 6940 (ie. rAvaNa)]. The sense of AyavaNakkhaya (AtapanakSaya) is not clear. 657) The sense of the stanza is obscure. The main sentence appears to be : F#f419147541 logie a Stift.taqahman99273 and 469lukkhAo are evidently adjectives qualifying sisiravAyalajhyA, while alakkhaNA is an adjective qualifying Sugiat. The commentator, however, seems to understand fafecal47891 as an adjective, since he paraphrases it by falfiacaiazetar: "seized or attacked by cold breezes", mg4 standing for 7134 (from the root to take or seize). But in that case, there would be no substantive corresponding to the adjective sisiravAyalaiyA. sisiravAyalaiyA may be equated with ziziravAtaht: streams or jets of cold wind. 46.92Fe = 44H, harsh (rough: biting, stinging) and dry. The commentator's paraphrase 9591: fearat: is puzzling. We have perhaps to read 37f?2047:. 389&naturgfte 54 would mean "like unfortunate or unlucky, poor men'. For Private And Personal Use Only

Page #632
NOTES 567 For this sense of alakhaNa compare raghuvaMza XIV.5 : klezAvahA bharturalakSaNAham. There appears to be a pun intended on the word paraut, which is used here to qualify both the upameya (sisiravAyalaiyA) and the upamAna (dINa purisA). avadhUya == avadhUta shaken. dhUsara dusky, soiled, covered with dust, ot a dull colour. But in spite of all this piece-meal explanation, the sense of the stanza as a whole remains obscure. 658) = Weber (1881), 701, where the reading in the second quarter is 3 aa (= axla), in the third quarter : THE GET HIEUR and in the fourth : 574 aujatate 739011. The form avea in the last quarter is rather puzzling. The normal form ought to be ac21146 (tanukAyate), denominative verb irom tanuka in the sense tanukA bhavati, of the form taNu AyaMti in st. 653. raDai = raTati proclaims. pAmarapahiyANa is a Dvandva compound, "to farmers and travellers". The four verbal forms palaha, ramaha, vAhayaha and vahaha are to be connected respectively with 1, 4154, 9147 and 9f4.91648 = 1899 (= 10) till your fields. ang = cea (ATF) traverse (or move along) your (home-ward) way. Ct. si. 651 for the use of vag in the sense of to go or move along. 659) Eleat, cleverness, culture, education (aque94). The Taddhita suffix sat is add to adjectives to form abstract nouns according to HS. VIII.2.154.9918 = falfa, grayness of hair. For the use of the plural number cf. paliyANa in st. 662. paliyANi can be rendered as patches of gray hair on the head. taruNIyaNakaDuyattaNAi % Joutsehifrata = Fuchsalfa (the abstract being used for the concrete), hateful or odious to young women ( = Tavjtstafafeifa). 660) The sense of this stanza is obscure. We must read sose paDatesu instead of sIse paDatANaM, so as to agree with taruNIyaNaloyaNesu. Laber has zilo qaa in the chaya. The construction appears to be elliptical. "Not when people turn their glances (natim Fafaeaf) (towards a person's gray hair), (does he feel so sorry) as when the (despising) glances of young women fall (descend) on his head'. tafix afraaf appears to stand for 99 99954d, efnar being used in an active and not passive sense. 661) felegare = afegime = 2777891 = 784 to our (or their or your) heart's content. The form is the result of conflation between af and $16. Cf. the use of forms like 94174aat, 241779, ANHIA For Private And Personal Use Only

Page #633
568 VAJJALAGGAM in Sanskrit. See note on 738910 in st. 480. Cf. st. 777. The subject of fasi may be either BE or arg or ges. r ams=ratinet, white or gray with dust. $91 = min: were made to be like or were turned into FTAET = FTIRTH:. 662) We must supply the ata (qualificand) it or wait for the three adjectives in the first half of the stanza. Pigcadifaint,whose body is contracted, i.e. bent in the middle and is quivering (trembling). For saMkuiya cf. st. 145. sasaMkiro = sasaMko, the possessive suffix dera being added Fari (pleonastically), full of apprehension, nervousness, lack of self-confidence (due to old age). Raha49- this perhaps stands for maggadinasayalapao (by paranipAta of magga) and means :who puts his feet completely and squarely (not partially) on the way, i.e. who walks slowly, cautiously and with measured steps, as he cannot walk quickly due to old age. 200 gram, ashamed of the grayness of his hair. 77 701 378 fa, the sense of this sentence is obscure. The commentator says : 39 fa 2 20, aina a 791226 But that does not throw any light on the meaning of the sentence at all. Perhaps 2018 stands for entia, in the past. "He does not consider (or care for) what was given by him in the past". But even that does not put us any wiser about the real sense. 663) The sense of this stanza too is obscure. Fiia is rendered in the chaya as FTITIS:- Why old age is here compared to a king is not clear. The sense of The Hausaihety and sivi .M is obscure, "Look, hard-hearted Cupid resorts to him (i.e. to HT175) now". Does this mean that passion mercilessly harasses even old people, in spite of the decline of their physical powers? But compare: vayasi gate kaH kAmavikAraH zuSke nIre kaH kAsAraH / (zaGkarAcArya). 66+) = $14, wholesome, salutary advice. Perl apa Estar.de for Foa (thus). This appears probable from the cominentator's remark : Efa 54711 According to the commentator grayness first attacks the hair on both the sides of the head near the ears (ga fe jarA karNamUla eva samAgacchati / ) 655) joyaM = jIvitam , life. jIvita becomes jIa (and then jIya), according to HS. VIII.1.271. Oraite may stand for sila, with change of gender from masculine to neuter according to HS. VIII. 1,34. Flaghi like a drop of water precariously poised on a lotus For Private And Personal Use Only

Page #634
NOTES 569 deaf. 31998 Flat HE 27T16 youthfulness arises in a person along with old age, i.e. as a man passes day after day in the prime of his life, old age gradually overtakes him, and he every day goes nearer and nearer to old age. FUEI Raste Hat a gra, days are not similar to days, i.e. all days are not equally happy. Some may be happy, but many are full of grief and suffering. 666) 3715 = FIT:= 9591344, the maximum duration or length of human life. ang ulo T7E 3 ga, one half of these hundred years is taken up by the nights, i.e. nights occupy or take up one half of the span of human life, viz. 50 years. ET FIT 41aT. this is the reading followed by the commentator, as his paraphrase (harati jarA bAlabhAvazca) shows. The MSS read harai jarA bAlabhAveNa, but that does not make any sense, unless we understand am in the sense of gre (Passive voice) and regard 319131eu as a FAIEREE compound. Het of the half other than the one taken up by the nights.369 = 4674, one half, the Taddhita suffix at being regard* ed as svArthika (pleonastic).Cf. vatsatara = vatsa and azvatara = azva in Sanskrit. Cf. Vairagyasataka, st. 107 : argaza zait affasci n at ca acq1472 parasya cArdhamaparaM bAlatvavRddhatvayoH / 667) = st. 127, where the reading in the third quarter is asu instead of ydi.q=9= 39 used in the sense of em. 14 a feci pemmAI, construe :-karasa va laccho ya penmA: ya thirAI / paliyaM, grayness of hair i.e. old age. The text of the commentary as given in MS.C seems to be based on the reading afei instead of yra.fEt = fa# = taka lapse, mistake. "Who to be sure is impeccable or intallible?" jafsat = aloza:, foiled, balked, disappointed (or ruined) (by fate). 668) gahacariya stands for gaha nariyaM, with elision of the Nominative singular termination or gahacariya- devacariyaM may be taken to be a samAhAradvaMndra compound. gahacariya tArAcariya the movements or behaviour of the planets and stars. Saate the behaviour of the Gods. 1977 atti the behaviour of all things mobile and immobile i.e. animate and inanimate. 669) 25993 wiles and tricks or treacheries. F121EUR9, decep. tive appearance. 99 = Hala, gazi, delights, charms, pleases, fascinates. FH19 = 7:679, real nature. 7 Fluifat do not know, have not been able to divine or probe. For Private And Personal Use Only

Page #635
Shri Mahavir Jain Aradhana Kendra 570 VAJJALAGGAM 670) pae = payasi, in water. payamaggo ( track) is to be connected with both macchANa and pakkhiNoM (= pakkhINaM, singular used for the plurals. aniya). We should expect either the singular or the plural, in the case of both maccha and pakkhi. gheppaI = gRhyate = jJAyate, can be known, discovered or located. gheppa is a dhAtvAdeza for graha (givha in Prakrit) in the passive voice according to HS.VIII.4.256. = gega, in 1 scrutable. Section 74, gea-Section on the deeds done in a previous life. Cf. Section 11 3 and Section 12 afg. 671 ) kiM parateNa = kiM paratreNa, kiM paralokena, kiM paratra gamanena, kiM paralokagamanena, where is the need to leave this world and to go to the other world ? parata ( = paratra ) is really an indeclinable like atra, taMtra, yaMtra, kutra etc. But it is here inflected and declined just like a noun, n being the Instrumental singular form. See remarks on stanzas 150 and 221. dhaNavilasiyANa-ghaNeNa or ghaNammi (ghaNesu) vilaMsiyaM jesi se dhaNavilAsiyA, tersi f, in the case of those who roll in riches or wealth. The commentator renders the expression by dhanavilasanazIlAnAm. dAliddiya = dAridraka, dAridraM (dAridya) vidyate yeSAM te dAridrikAH, the Taddhita suffix ika being added in the possessive sense (#), stricken with poverty. The commentator paraphrases by dAridryamudrita, branded with poverty. G reads dAlidaya = daridraka, da being lengthened into dA, 672) viDaMti (vighaTante) from / vihaDa, to be separated, to become estranged, to drift away. The second quarter is metrically faulty, with 20 mAtrAs instead of the usual 18. na vihaDa == na vighaTate, is not lost or wasted. puSvakkayaM = pUrvakRtam. The consonant is duplicated according to HS. VIII.2.97: $?a$? 673) The sense of the stanza is obscure. fa a guii a Hieg does not destroy or undo that which has been done (by a person) already. In the light of this statement in the second quarter, we should expect in the first quarter af "fate does not give or bring on that which has not been done by a person already". The extant sentence avaharai jaM na vihiya will have to be construed as avahara , "fate does not take away that which has been done already". But then it would be only a repetition of the idea in the second quarter. If the extant sentence is translated as "Fate takes away that which has not been done (af)," we do not get any intelligible idea at all. The commentator's For Private And Personal Use Only

Page #636
NOTES 571 rendering, vidhiH yanna kRtaM tannApaharati, "fate does not take away or destroy that which has not been done", does not make any sense. and morcover there is no basis in the oresent text for the second 7. fakt fhis fia qales as this can only mean"fate does not allow even a grain of corn to grow". sittha ( = siktha) means dhAnyakaNa (a grain of corn) or a grain of boiled rice (Marathi zia). If we understand force in the sense "a grain of boiled rice", the sentence would mean "fate does not allow even a grain (i.e, minute quantity) of boiled rice to be served(to a person)". Vaeg = Vad to increase, to spread, to stretch out, to serve (cf. Marathi alto). But this idea does not fit in with the line of thought in the first half of the stanza, which seems to represent fate as not interfering in worldly affairs, but as allowing them to have their own course. Cf. the ideas of kRtapraNAza, and akRtAbhyAgama, which are usually urged as objections against the non-acceptance of the doctrine of Fifaylisti. 674) mei = mean, written down, prescribed, ordained. H469172 Tas, falls to the lot of all people. Agt a=aysfa (1127417 face concrete used for the abstract), even under calamity or distress. Cf. st. 180 and 185. 675) maraNabaMdhaNaM, maraNa may be taken to be Nominative singular form, with elision of the case.affix, or Audzu may be regarded as a FAIENTE E compound. It is not clear for what noun the pronominal form aor stands. It is possible to take all as standing for afem or diveNa. niyakammagalatthio caught in the strangle-hold of his own deeds. performed in a previous life. galatthio %3D galahastitaH, caught or seized round the neck, strangled, throttled, seized by the throat. 146faa > 159f431 > 18771937. There is thus first the loss of the aspirate element in & and then the fusion of the remaining 37 with the preceding 31. Cf. Marathi 70 JU. HS. VIII.4.143 gives 1774 as a dhAlvAdeza for / kSip. Accordingly galatthio would mean kSipta prarita, pushed. 676) hagu=fafaaaa = fraai, anxiety afigu = faaa = 2a. In both cases we have the past passive participle used in the sense of an action noun (cf. ajhai Ta tis Panini 111.3.114). T is given as va dhAtvAdeza for /khid at HS. VIII,4,132. Cf. Marathi jhuraNe. puvakao googtulat, we should expect A uth) instead of gouafuift. Soup restricts the sense to good or pious deeds, while what is intended is good and bad deeds. Moreover afropat would harmonise For Private And Personal Use Only

Page #637
SIZ VAJJALAGGAM with the title of the section, puvakayakammavajA. Cf phuvakammANusAreNa in st.677. We can of course understand 90% as standing by Smut for both your and 919. 95 24 gonfut really stands for the Roht, geceniny being an adjective qualifying kamma and not pariNAma, 677) 7750 = arg (TTT). Eff531 = f (FIT). The gerund-suffix STOT is used here in the sense of the infinitive of purpose. Cf. te: 0 (=y23) in st. 31, 1930 ( = sfus) in st. 272 and fast ( = Hice) in st. 508. jAsa jaM vihiyaM is to be connected with phalaM in the second half of the stanza and not to be connected as the object of u and hariUNa in the first half, as done by the commentator. kiM pi ( = kimapi) should be supplied as object of 91557 and eft M. Parce = Aigar, ordained or predestined by fate. frunt, accrues or falls to the lot of a person. 97*** TARTT, for the duplication of the consonant , see note on yani in st. 672. 678) HECT = ATET?*greatness, importance. fazla = fatherlanta The commentator Ratnadeva paraphrases this by facente falgues. Fahist, spread out and make themselves felt. HS. VIII.4.176 gives faz as a 4179147 for , which means 'to open out, to expand, to bloom'. 679) For 353, see note on st. 308. 680) Aarhet, on the top of a lamp, i.e. on the top-cover or shade of a lamp, on the underside of which lamp-black (soot) becomes accumulated. 681) Thakkura a village headman. vahuyaNe taha ya thaNayANa amongst young marrie. I women, for breasts (fallen down from their proper position). ThANacuka = sthAnacyuna or sthAnabhraSTa, fallen down from the proper place. HS. VIII.4.177 gives as a 1191. forv i k is used here as a past participle from the root yh, in the sense of 334. Cf, the past participle form (= 128) from 9E (= V2.?), in st. 793 and 2 ( = 9EUR or 72) from vi in st. 345, and the (= vikasita) from VbosaTTa, st. 249. 682) Goi, post of duty, path of duty, or position. JAHRHAFA 38971147, even in spite of the opposition of a host of village headmen or a throng of wicked people. The Genitive appears to be used here in the sense of 1917, according to Panini 11.3.38 : gt11a1ati The sense is : 395741989 geanien faktet (1994) 321EUR (splanurza) For Private And Personal Use Only

Page #638
NOTES 573 fue phant, he gives battle (or fights) standing firm in his position. The commentator paraphrases this by tiSThadApa yuddhaM, dadAti, where niSThat appears to be used adverbially, qualifying the sense of year. If we connect ta as adjective with stars, the sense would be : "he gives (or puts up) standing opposition (i e. steady, unrelenting opposition) (to his enemies)". If we emend and read ont instead of ThataM, ThaMto would be an adjective qualifying dhIro. MS. Greads tiTTa pi (= tiSThanapi'. The propriety of the use of pi (api) after ThaMtaM is not clear. $1 is present participle active, from = VPI. T>ia > a according to HS. VI]I.1 84 (1949: Pela). 683) We must read Fica ( = 73fa) instead of Laber's fala, as is clear from the commentator's paraphrase 37274. 971341 = 4 7: = Frafar:), people in the kingdom, leaders of the people. sAmAiNo can be equated with samAjinaH [Nominative plural of samAjin (#91 + $1, Taddhita suffix!. ATEA: = HAPO and then m ot by elongation of #. felaget, first captured (arrested, detained), and then released (by the kings). after a gift, generate, i.e. contribute to, the greatness (glory, prestige) of kings. It is not necessary that kings should physically torture the leaders of their people. Mere detention for some time and subsequent release with a warning is quite enough to inspire awe in the minds of the people. et = 103;, (i) physical punishment, torture, (2) arrow (usually the word 5108 is used in the sense of an arrow). fon = feat fixa:, with elision of the Nominative singular termination, a af fega fa (1) although the arrow remains just where it is in the quiver, i.e. although the arrow is not discharged from the bow; (2) although the power of inflicting physical suffering (que) remains just where it is, i.e. is not brought into actual operation. 3177 FUS FIT, the (mere) twang of the bow-string is able to kill (frighten), down to the root (i.e. completely). Laber reads apel, which does not make any sense. We must read AmUlaM. TaMkAra = TaGkAra or ZUTETT = F41317--twanging sound produced by a bow-string. 684) 5690 = 3840 = fa#9197 (Laber, chaya), fualqui, au, extinguishing, dampening, moistening, drenching. The PSM records the root seka in the sense, to extinguish, to put out. HS. VIII. 1.416 uses the form of in the sense of. The Sanskrit word 3r becomes a in Prakrit according to HS. VIII.1.82. The For Private And Personal Use Only

Page #639
574 VAJJALAGGAM root ga is a denominative formation from , in the sense feldoy or 31184. Han = 1797, drying up. 37TATA147217", in whose case the internal combustion (burning) is unkncwn to hoth. The ocean is so vast and deep that it is not aware of the 750177 burning inside of itself. The 15917 is not aware that it is constantly blaz. ing in the heart of the ocean and that it is surrounded on all sides by immense masses of water. The exact sense is not, however, clear. a zt = afatiti, union, association, combination. 685) natthi =na santi. The form atthi can be used in the sense of all the three persons and in the sense of the singular and plural numbers according to HS. VIII.3.148 (fiatica). Es = 107 = Seite ah , use, advantage. These stigma, disgrace. In the case o persons who are devoid of good qualities, if they are born in exalted families, their noble birth itself constitutes a disgrace, being a cause of embarassment to them, by contrast with their lack of good qualities and possession of bad qualities. Cf.azanecha VIII.29 : 1 g yfer is 917 77TH I Haffa Yati iai: 44 AZHEAT: 1 686) gayat, (1) made or fashioned from a bamboo. (2) born in a noble family. We must construe the words in the second half as follows :-(57 A) 20 4947 (Ets) (ag A) Tre (afA) ?12 af Jumper (1) devoid of the string, (2) devoid of good, noble qualities. The correct wording should be:- auta a un fanya afy 3 17I The commentator seems to have read agget a fin ! 687) Hai = Fratrach = Jof, birth in an exalted family. The = 57, great, leading ro greatness, what makes a perslin great or eminent. guNagaNAruhaNaM = guNagaNArohaNam , cultivation or development of numerous good qualities. 371587 = 34111e mounting i.e. acquisition;or 315EUR" may be taken as equal to 31779 (Fazli angaarg fast), establishment. AFTE* & Ti, a pearl becomes great because of its intrinsic qualities like lustre, perfectly round shape, pleasing colour, large size, weightiness etc. fefqeyze = feirge the pair of shells in which a pearl is produced. fafiq = piti, see HS. VIII. 2.138. Cf. Marathi B14, Bigft. 688) fariqss = Ti myz, mother-of-nearl,oyster. athari = a1997 rough and hard, or extremely rough (fata 9E07) on the outside and to some extent on the inside also. 791 = Tiar, gem, i.e. pearl. For Private And Personal Use Only

Page #640
NOTES 575 Construe : jaM (muttArUva) rayaNaM (sipiuDammi) hoi, taM aNagdheyaM (hoi)| aNagdhyaM = anaya'm priceless, invaluable. Pischel (Grammatik Prakrit Sprachen $570, p. 358) compares the Vedic forms gaza, 799124 and RENA. The form 377734 may have been fashioned on the analogy of the abovementioned Vedic forms, from the root 389 (378), which means 'to be worth, to have value, to cost'. Cf. st. 123, 697. Cf. also the Sanskrit forms like geya, peya, deya, jeya, vidheya etc. jAIi = jAtyA = janmanA, by means ofbirth in a noble family.phusijjaMti =projchayante or mRjyante.HS.VIII. 4.105 records phusa (along with pusa) as a dhAtvAdeza for / mRja to wipe out. Cf. Marathi pusa... 689) jaM jANA, supply saccaM ti before jANaI. jaM (saccaM ti) jANaDe (ta) jaNo bhaNaI, people say what they know to be true. aMtaraM, distance, contrast.vihavo = vibhavaH, riches.na gheppati = na gRhyante (na labhyante) are not obtained. 690) ThANaM, high position or status. guNagaNaM = guNagrahaNaM, acquisition of virtues. Cf. guNagaNAruNaM in st 187. avassa = avazyam , the anusvAra on the last syllable being dropped metri causa. guNarahio, (1) devoid of the string (on which the pearl or jewels are woven), (2) devoid of virtues. taruNiyaNavaTTa - taruNIstanapaTTam , the bosom of a young lady, i.e. place or position on the bosom. 691) Laber reads pAsaparisaMThiyarasa, which does not make any sense, unless we understand guNahINe as standing for guNahINasta. Laber, however, renders pAsaparisaMThiyassa vi by pArzvaparisaMsthito'pi in the chaya. The reading in the text is based on the commentator's explanation. Laber's reading can also be emended so as to read : pAsaparisaMThie vi hu guNahINe kiM karei gunnvNtii| Laber's reading is unsatisfactory, because there is no other word in theGenitive case, which can serve as the vizeSya of pAsaparisaMThiyassa. jAyadhaya = jAtyandhaka, blind ever since his birth, absolutely blind. jAtyandhaka>jAiaMdhaya > jAyaMdhaya, a case of pararUpasandhi. The more usual form in Prakrit is jaccaMdhaya, cf. st. 376. hatthakao = hatthe kao (dhario, ThAvio, nihio). Thus hatthakao ultimately amounts to hatthagaoM (hastagataH). Cf. andhasya dIpena kim / 602) pacchattAo= pazcAttApaH, cause for repentance, reason to feel sorry. vase samuppannA people born in their families, their descendants. guNunchAheNa = guNotsAhana, by the enthusiasm created in them, or by the inspiration given to them, by the recollection of their virtues. The ecommentator remarks : ye guNavantaste mRtA api jiivnti| For Private And Personal Use Only

Page #641
576 VAJJALAGGAM 693) The wording of the first quarter appears to be faulty.. The sense of the tirst halt seems to be : Fift a antigatu gato quatsfa 9: 1 Titel Ja a seems to stand for JIEFA 9, metri causa. Los silt, what can a person (i e. a servant) do about such a master who, though possessing many other good qualities (UT) is impervious to the appeal of the virtues in his servant (@ETHER)? = 4 literally means perforation, and by & it conveys the idea of appeal or deep impression or appreciation. Cf. Marathi az craze or mania. dettag, (1) impervious to the appeal of the virtues in his servant (in the case of 93, master). (2) devoid of perforation (in the case of muktAphala, pearl). guNiNo = guNinaH, possessed of many other virtues (both in the case of prabhu and mutAphala.) guNiNo cannot be understood in the sense "furnished with or woven on a thread (It)", as the author is speaking about an unperforated pearl. =rai, a perforating needle (in the case of 197). It is not clear in what sense the word is intended by the author in the case of the 4. TT1) threads or strings, (2) virtues. Cf. rad7 1.4 : 411 417samulkogoM sUtrarayevAsti me gtiH| 694, fun meeting with the dear consort for amorous dalliance (File = capitel); fagung & TH TH TH The words that and do and coat are to be traced to the root stils, to sport or play.. AsAri = apasArita or utsArita, cast away, removed. avasararahiyA, devoids of the proper time, those in whose case the time is not proper or opportune. Juga91 (1) possessed of virtues, (2) woven on threads or strings. aftesia are kept outside or at a distance. 695) an=fala, therefore, faign fogy ai = faraguaoi fayai, absence of virtues is better than possession of virtues (a case of Hja9419 facial, concrete used for the obstract). Construe :-P10T uguachofahat art fini farat. TENTIAM = 774930, by trans. position of the words pahu and nava. pahuNavalaMbheNa jANa parioso, in the case of those who have the pleasure or satisfaction of having secured a. new master, i.e. those who have secured a new master. The sense of the first half remains obscure and its logical connection with the second half is not clear. 696) gurit in exchange for our virtues, fremur untui, your own. lack or absence of virtues. HEGO = 4 faranna. Fed, barter. This word is not found recorded in PLNM or DNM or PSM. The For Private And Personal Use Only

Page #642
NOTES 577 word kalikAle is to be connected with na gheppati (kalikAle pahuNo guNehi na gheppati). kiM korai = ki kriyte| What is to be done? How can that be helped or avoided ? : 697) savvatto vasaI dharA, the earth is present everywhere (on all sides), i.e. it is wide and extensive. Cf. mAlatImAdhava I.6 : kAlo hyayaM niravadhivipulA ca pRthvI / . agdhati = ardhanti, are valuable or estimable in and by themselves. SF483101 = fundigint (Genitive used vicariously for the Ablative), from or at the hands of the rich. 698) gehati = gRhNanti, mention with approbation, praise. goTTI = goSThI assembly (of learned people). raNamuhe on the battlefield, on the battle-front. guNA = guNAn , Accusative plural. ullUraNa = chedaka or ucchedaka. HS. VIII.4.116 records ullara as a dhAtvAdeza for the root tuDU (i.e. truT, troTaya to cut).Cf. Vairagyasataka 11 : mAtuH kevalameva yauvanavanacchede kuThArA vayam / 699) jAieNa = jAtena. The usual form is jAa (/ jA + ta= jAta). Here however the form has been made with interposed between jA and ta, as if the root jA were a set (seT) root (jAita-jAia). parise payapuraNe vi asamatthe-purise and asamatthe" are Instrumental singular forms as in Apabhramsa, according to HS. VIII.4.342. Cf. nihasaNe in st. 729. payapUraNe = padapUraNe, in the matter of filling a lofty place (pada) with dignity and distinction. sarivva = sarid vat (saritA tulyam , saritA iva),see HS. VIII.2.150 vatevaH). sayalaM bhuvarNataraM, the entire space of the world, i.e. the whole world. The world 999rut can be connected with the upamana Afa, by regarding it as an Instrumental singular form as in Apabhramsa (payapUraNe = payapUraNe = payaHpUraNeNa = payaHpUreNa). The simile is to be explained as follows:-yathA saritA payaHpUraNena (= payaHpUreNa) sakalaM bhuvanAntara bhriyate (= vyApyate), tathA yena puruSeNa padapUraNe asamarthena sakalaM bhuvanAntaraM yazasA na bhRtaM (vyApta) tena puruSeNa jAtenApi kim| 700) desa country, gAma village, nayara city, town. rAyapaha = rAjapatha, royal path, highway, thoroughfare. tiyacaukkamagge- maga tiyacaukke = mArgatrikacatuSke in the junctions of three or four streets. ghiratthu = dhigastu. dhigastu would ordinarily become for any in Prakrit. But here we have the insertion of in between the two words - a ma so to say. 701) pasayacchi , see note on this word in st. 309, and cf. st. 548.Aima = Agata, AyAta. Ai phonetically stands for eta (A + ita), past participle active from the root mA + i. Aima means come into this world i.e. born. Similarly 1991 means gone away i.e. dead. V......37 For Private And Personal Use Only

Page #643
578 VAJJALAGGAM The word 31139 thus ultimately means the same as 128 in st. 699 and 799 means 77 (= a). a = a1, the 291 being shortened according to HS. VIII.1.67. We have a used twice and at used once in the first half of the stanza : one of the three is redundant. It would be better to read : 31997 a Petar 936 am fangu (=Anda). Pue = TTTFi, uneasiness, sorrow. 97197 = TETET = TE gRhe. See note on the word gharaharaM in st. 553. gharAvaraM really stands for grac, with the 3 at the end of the first member lengthened metri causa, Section 79: gftat214571, censure of man. Out of the four stanzas in this section only the last contains a censure of unworthy men. The remaining three are vastukathanapara and not nindApara. 702) om sa, qofol AT FT . Tegel, gal This stanza occurs as No. 722 in the Gaudavaho of Vakpatiraja, with the reading are a whitit (i.e. Qent) (= atafaa FFATT) in the third quarter. The text of the third quarter as printed on p. 191 is corrupt. When the English translation was printed, I was not aware of the reading in the Gaulavaho and hence on p. 373, I stated in a footnote that the sense of the second half of the stanza is obscure. But as soon as the reading in the Gaudavaho came to my notice, the obscurity disappeared and the sense became clear. The English rendering of the stanza can now be given as follows: "In this world people (though) born from (i.e. in) one (and the same) family go down (sustain a fall in their status) and go up (rise to a high position), just as the roots and sprouts (of trees), (though) born from one (and the same) seed, go down (sink in the soil) and go up." Seeds of plants when sown in the soil send their roots down in the soil while their sprouts shoot up above the soil. In the same way, though born in the same family, some people rise to a high position by their intrinsic merits and strenuous efforts, while others sink down to a low position because of their inherent inability and lack of earnest efforts. Cf. 2 viparItatA vA svaceSTitAnyeva naraM nayanti / 703) f ifa la = fanati. We should rather except faqe fag ( f a ) or fa27*** feqq (371FMT ). grilar a temple. kUva (kUpa) a well. suramaMdirakUvayarA builders of temples and diggers of wells. uDDhaddhamuhA = UrdhvAdhomuravA:, whose faces are turned upwards and down For Private And Personal Use Only

Page #644
NOTES 579 wards. 1 scands for 24: with duplication of into metri causa, The builders of temples have to turn their faces upwards as the 'construction reaches higher and higher levels, while the diggers of wells have to turn their faces downwards as the excavation reaches lower and lower depths. JEGGEET 2 zula, we should expect fe in.stead of 4. deaia go about their work or proceed to do their work. 37T may also mean "one who holds up his face i.e, bead erect" and HELE "one whose face is cast down". 704) verfaeduar, born from one and the same maternal 'womb. acatarhtmaster, supporter or feeder of hundreds of men. 1 39.99zent, supply la after , 'unable to rule over, or to exert his influence over, or to support even a single dependent (or even his own self)'. 705) payammi = pade, i.e. mArga, cf. Skt. padavI, path or way. susamatthA, supply vi after susamatayA. parokyAre sulamatthA ki, though quite in a position to do good to others, to help others. afc e a foto fu, even they are useless, are no good. 706) 3431 = ht:, the Goddess of wealth. Fie HES 77 783, how possibly can she refuse to reside in the day-blooming lotuses? }, the Locative singular does not fit in with the four adjectives in the Genitive plural, viz. f3942914, qaratalo, HTATET and Onam. We should emend the text as follows: fochy2fTH 4927Diyako sammi mitta smuhmmi| mAmi guNavaMta yammi ya kaha kamale vasau na hu kamalA / / , or hiDhakayakaTaesu payaDiyakosesu mittsmuhesuN| mAmi guNavaMtaesu kaha kamalesu na vasau kamalA , so as to achieve concord between the four adjectives on the one side and the qualificand so on the other. 63622705234 (1) the lotus which has put down the thorns (abounding in the lotus-pond), (2) the good man who has put down or suppressed the wicked (#2 Fi). 97f212a (1) the lotus which shows or displays the seed-cup prominently, (2) the good man who freely displays (and never hides) his treasures. PTATE ( = laadya), (1) the lotus which always faces the sun (fA7)(2) the good man who always gladly welcomes his friends (fAT). F1879 (1) the lotus which is possessed of filaments (IT), (2) the good man who is possessed of amiable qualities. He which primarily means a lotus, here conveys by suggestion, because of the double-meaning adjuncts, the behavi. our of a good man, in the manner of the figure Falafiti. For Private And Personal Use Only

Page #645
580 VAJJALAGGAM 707) 37873 549ayfun (1) the day-lotus which has mutually overlapping or mutually touching, i e. thick-growing leaves surrounding it (ratri galAi qami ha: : I, which has mutually touching leaves as its retinue or circle of attendants), (2) the good man who has worthy (917) attendants or servants (9f577) attached to one another (3774ta 5:a: 11391747:--PFATTA). We should really expect 377deg for 37deg. fakan5FE17 () the lotus which puts down the big mass (complex) of its roots (EZT) under the surface of the water in which it grow's, (2) the good man who puts down the big crowd of dull people (513/51 = 45917, the final vowel of the first member being lengthened according to HS. VIII.1.4). For the use of the word 3721 in the sense of 'root' see st. 150. FACISTTolurgs (1) the day-lotus which is delighted at the sight of the sun, (2) the good man, who is delighted at the sight of his friends. The construction and the suggested sense in this stanza, are similar to those in the preceding one. 708) 394 = fari extremely blessed or lucky. gak payaDiyakose ya guNaDDhe ya, a karmadhAraya compound. For payaDiyakosa see st. 706. quez (1) rich in fibres or filaments, (2)possessed of good qualities. Cf. graagni in st. 706. shaftor (1) ifta, lying on i.e. growing on the ground (with reference to the 144H which grows on land and not in water), (2) born in a noble family. greiftat, cf. 72$7129fTtit in st. 707. Because of the double meaning adjectives, we have here in the manner of Antalfth) the suggestion of the Goddess of wealth residing with, i.e. favouring, a good person. Cf. stanzas 706 and 707. 709) HaircaFATA--of the lotus which has transferred (HETET = arfga) harshness to the water (57 = 50), i.e. which has suppressed the thorns under the water and sisen above them. Cf. the expression fazCh72210 in st. 716. The abstract noun 450 appears to be used here in the sense of thorns (use of the abstract for the concrete). For the idea that the water in which lotuses grow is full of thorns,cf. Firear19 X (899egania1) 3rafiga ifu waifa kaNTakA bahavo bahiH / kathaM kamalanAlasya mA bhUvan bhaMgurA guNAH / niNhaviyaNiyaguNohassa-the lotus which conceals the mass of its filaments or fibres inside. To 79110 faqat-the Goddess of wealth resides in you because of your red (rosy) petals (TEIL 981 = afegatt). For Private And Personal Use Only

Page #646
NOTES 581 710) TEX (f.) = dia cotton. The DNM VI 82 records this word in the sense of cotton. Laber, following the MSS, reads afastament. The reading adopted in the text is supported by the commentary. palahiguNA = palaha guNA cotton threads. Supply samatyA or 957 after af gt44. Construe : Hoy, JC 925T afe3170 samanthA taha jaDa tujha guNA parachichAyaNe samatthA bhavejjA nu, tA iha sayale loe tuha kA uvamA samtid i In the case of the lotus Il means the filaments or fibres in the lotus.parachidachAyaNe (samAthA or pajjattA) useful in or capable of covering up the holes of others (i.e, of people). qfx is to be understood here in the sense of the privations of others, such as their nakedness or inability to clothe their bodies adequately and decently. 91 GIAI TE = fatent 3471aga Garaia, (as understood by the commentator), what comparisons could have been made in your case ? i.e. you would have been incomparable or matchless. faciat is present tense, passive voice, third person plural from the causal base of dI (741), having the sense of type fad. It is also possible to understand Gasjia as being equal to oleosiit, in the sense of the conditional mood, passive voice T IG! ( = 375919feza). See HS. VIII.1.179.180 [ f lage: (537/5FT Parit Haa:) | Fap 1]. tawiat would be a feminine form in agreement with the object 3941 (Nominative singular). Cf. 77 atat = 7 stafaba: in st. 734. 711) maja (1) 212371819 ( = 372911219, the humming of the bees, (2) 322337701a ( = 3 1914), falsehoods uttered or false statements made by others. musa = a (Vocative singular), (1) opening out, expanding, (2) blooming with joy. TUSHI Fichaat, 1) seized or visited by the royal swans, (2) patronized by kings who are easy going like swans. gai Fico a atat, no good fruit will be yours. Filofoph in the fulness of time, in course of time, eventtually. The stanza is apparently addressed to the lotus, but it is intended by suggestion in the manner of Thielfi) for a person who feels flattered at the false praise uttered by others, begins to bask in the sunshine of royal favour and patronage, and then eventually comes to grief, 712) The sense of this stanza is obscure. Laber, following the MSS, reads 37071. We must obviously emend 2647 into en (= AtmAnam ) as the grammatical object of jANasi, as is clear from the commentator's explanation. Cf, st. 758, where you can stands For Private And Personal Use Only

Page #647
582 VAJJALAGGAM for Bregdu. A30) = (1) Ayu: possessed of filaments, (2) 1997: (according to the commentator) possessed of virtues. sfasuratant = nyfiafia: attended or favoured by the Goddess of wealth (fortune). BAHET = FTTHC:, facing the bright one (the sun ?). Cf. mittasamuhANa in st. 706. sA vayaNaM pi hu na ThAvei (or ThAvesi, as the commentator seems to have read), the sense of this is obscure. 713) Construe:- OFTETT SEGUET 7 gfa (fa) (HOUTE), at pecha, ee. kamalA jehiM ciya uDDhaviyA taM ciya nAlaM na pecchati / lacchIe pariMgahiyA,favoured by fortune or wealth. BECHET =sagat, supercilious, stiff and arrogant; cf. SEEGHET (st. 703) and 300270 (st. 714). Se faz uDDhaviyA, we must either read jeNaM ciya uDDhaviyA so as to suit taM nAlaM in the fourth quarter, or tA ciya nAlA na pecchati so as to suit jehiM ciya uDhaviyA in the third quarter. seaaa1 = Skapiem:, raised up, supported, hoisted up. We get the form zaufa41 in st. 62. ma is represented in Prakrit by 36H or 397 according to HS.VIII.2.59. a dorita do not condescend to look. The sense of the stanza is not clear. 714) staafu qay7109901, whose face is turned upwards, i.e., who is supercilious (stiff and arrogant) because it (the lotus) is the abode of Laksmi (Goddess of wealth). For amazon cf. GECET in st. 713. gsuot = yioa: (1) possessed of fibres or filaments, (2) possessed of good qualities. 991099 always joined or attached (1) physically, in the case of the lotus-stalk; and (2) mentally, in the case of the devoted follower. fast = fare:, averse to, turned away from. Et = Hie: (1) physically facing, (2) amicably or favourably inclined. The expressed sense of the stanza is concerned with the lotus, but because of the double meaning adjectives there is the suggestion (in the manner of Foral) of a person,who has become supercilious because of his opulence and is indifferent even to his loyal followers possessed of good: qualities. 715) accia zanat (1) one who has allowed to seed-cup to be nourished (at the cost of its dried-up petals and leaves), (2) one who has allowed his treasure (wealth) to be augmented (at the cost of his worthy-follwers to whom he denies what is due to them). PRETH? (1) dried up (2) emaciated. 987 (1) 92, petals, leaves, (2)97, worchy followers. figqal = 8192 = gehtacat, the state of being For Private And Personal Use Only

Page #648
NOTES 583 the abode of Laksmi taM ciya nAmaM pi hArihisi, you will lose or forefeit (i.e. damage or spoil) even your (good) name. a fa a = ata nAma i.e. tat tava prasiddha nAma (i.e. kIrtim ). Acharya Shri Kailassagarsuri Gyanmandir 716) mitto = mittaM = mitram . sUze = ( 1 ) saraH = sUrya:, the sun, (2) zUra: hero, a valiant person. kayapattapariyaro (1) kao pattANaM pariyaro jeNa or kao pahi pariyo jassa (kRtapatraparigraham, commentary), which is encircled by leaves on all sides, (2) kakSmo pattANaM (= pAtrANAM pariyaro jeNa or kao pattehiM ( = pAtraiH) afa, who is surrounded on all sides by worthy persons. afEUR3. yAlao = lacchI-Alama, ( 1 ) which is the abode of the Goddess of wealth (2) who is favoured by the Goddess of wealth. (1) ga devoid of water, (2) = devoid of status, i.c. fallen down from his lofty position. sahAro = sAhAro = sAhArataNaM sAdhAratvam AdhAra:. Cf. note on sAhArI in st. 639. sahAro keNAvi na sakkio ( = zakta:), supply kAuM ( = kartum ) before sakkio, no body can support or help bim, sakkio is in effect equal to sakkae (zakyate). nimisaM = nimisaM pi, even for a moment. From the directly expressed account of the day-lotus, we have here the suggestion (in the manner of a) of a person, who, though having a heroic friend and though surrounded by worthy persons and though favoured by the Goddess of wealth, cannot be supported or helped by any body, if he falls down from his high position. = 1 717) i.e. a, how possibly? The commentator paraphrases by of what kind), i.e. he takes to be equal to keriso. uvayAro = upakAraH, service, help. sUraparisaMThiyANa, which face the sun or are dependent on the sun. A, juicy, fresh. P1: saMsthApitAni, reinstated ukkhayamUlA = UkhAtamUlAni whose roots have been dug up sukta paMkayA = zuSyat paMkakAni, in whose case the nourishing or sustaining mud is drying up. really stands for , present participle active from the denominative verb gas, from the past participle sukka ( = zulka). (zuSka iva Acarati zuSkati = lukAi, cf. Marathi sukaNeM ) - 718) 32, (the Manasa lake) is deserted or abandoned. We should expect iMDijau (= tyajyatAm ) ( Imperative third person singular, passive), let the Manasa lake be deserted by you. is connected with which according to HS.VIII.4.91, is a dhanAdeza for v muJca, to give up or abandon. The anuravAra in cheDa is due to the desire to compensate for the loss of . Cf. Hindi ito lose, Marathi i to spill or pour down, to lose. in its turn For Private And Personal Use Only

Page #649
584 VAJJALAGGAM appears to be phonetically connected with the Sanskrit root (X.U.) to vomit i.e. to give up or abandon. H=A10 Ft, the Manasa lake. 91H = 916:, abode, resisdence, quarter. Till athI TE feed is a paranthetical sentence, the first quarter of the stanza being directly connected with the third and the fourth: 914 Freqsit gloE (DE) #F48 FOUT 7 TE (Ara) Elfa 5 (E53). 9927 = ezechi, the rascal, scoundrel, wicked crane, which is supposed to be inferior to the ea. Cf. 2514758 in st. 719. According to the commen. tator the real purport of the stanza, apparently addressed to the swan, is to advise a self-respecting person, dwelling in a locality where there is a predominance of ignorant, foolish, supercilious people, to abandon the place before the latter begin to lord it over him. It is therefore a case of T FTITAT. But as the stanza occurs in the section on the swan and the Manasa lake, it is better to regard it as throwing out the suggested sense in the manner of samAsokti 719) fa, at the first opportunity on the advent of the clouds, i.e. immediately after the onset of the rainy season. It vigayA ye vigatAH, or je vi gayA = ye'pi gatAH. sAhu tANa haMsANaM = suhiNI te haMsA, very lucky or happy are those swans. 0312950, che flock of the wicked cranes. 3#Tangu, seated on a lotty (eleyated, exalted seat), occupying a position of eminence, superiority and advantage. The stanza seems to convey the idea that it is better for the swans to leave the Manasa lake before the onset of the rainy season, for during the rainy season the wicked cranes would dominate over them in the Manasa lake. See, however, the following remark of Mallinath on Meghaduta, 11:... filosterit HlaHE4 himaduSTatvAt, himasya ca haMsAnAM rogahetutvAt , anyatra gatA haMsAH punarvAsu mAnasameva gacchantIti : 1 720) fana = faza = fan, marked or covered by. The suffix is addsd pleonastically (Fall) to many a word in Sanskrit and Prakrit. See note on st. 7. CATATA , other i.e. lesser or infe- rior birds. qgola = 4cafeti lines of foot-prints. giesmaiarygtert, surrounding regions of the sandy beach. vasiyace = vAsa: or nivAsa:The use of the potential passive participle as a noun is met with in Sanskrit also. Cf. fidaa duty, faza death. The commentator paraphrases by gfe agili For Private And Personal Use Only

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NOTES 585 721) quad lotus-grove, lotus-bed. 9102*fia = 17a (Haftan) full of self-respect. The T1996 As are here said to be so very conscious about their superiority to other birds, that they do not tolerate the presence of those birds in the same Manasa lake along with them and so they leave that lake and go away elsewhere. 722) caffe = Fafia, half-set, partially sunk behind the western horizon in the evening. For the second half, cf. st.151. The sentences a gis as fisti etc. are quite appropriate in st. 151, in which the Vocative Frota is used in the second quarter, but not in the present stanza wherein there is no word in the Vocative in the first two quarters. 723) Construe : uile at man face fu 7891907 on 777 muNAliyA na cattA / bhUmIgarya, touching the ground at the time of setting or gone underground lie. disappeared) after setting. 7 =a ht, was not cast aside, but was retained or held in the mouth, jIya galA - jIvAgelA, a barrier for preventing life from slipping out of the body. fa=Gill, given i.e. put or placed (Riiaal or fafcat). Cf HS. VIII.4.411; 314afot etc. and fhaalla mah, Tega a aa area kandatsu bhramarepu, vIkSya dayitAsannaM puraH sArasam / cakrAhvena viyoginA bisalatA nAsvAditA nojjhitA Pipa asanta fatear an tai=31: 11 97899377 VIII. 724) .= 769197 = 17.93788 the bed of red lotuses. faza = 27, was seen by him and was felt by him, or appeared to him. sfare ad like a mass of fire or glowing embers. fqq=Faal, funeral pyre. Fe = pai, a corpse. 37691 = 311A his own self. The commentator seems to have read 8 a 31714, since he paraphrases by mRtakamiva AtmAnam. But it is obvious that the correct reading is maDo a o (pa za has), as it suits the past passive participle Reg FATTAH = R1148TA, like the cremation ground. The use of the word Afta shows that afto, f914 31 and Het & are to be understood as upamAs and not as utprekSAs. 725) Fause = 372184d is comforted by, derives comfort from. An d anard by the hope or prospect of looking at its own image reflected in the water and thereby having the satisfa. tion of having a look at his own consort. niugattagaM%nipugatva- wicked cleverness or ingenuity (of fate or descinyl. For Private And Personal Use Only

Page #651
586 VAJJALAGGAM 726) ART = HTATES, (with elision of the Instrumental singular termination), in the hope of eventually meeting each other. FTALET can also be regarded as a meally compound and explained as : saMgamammi AsA jesiM te saMgamAsA, who are hoping to meet each other eventually. #191 = 9741791:. 94919: >9491911) 98377290 > 4181178191, couples of male and female Cakravaka birds; see HS. VIII.1.267-271. Tu easily, without any difficulty. They are able to pass the night easily, though separated from each other, because of the hope of reunion. diyahA vioyakAyarA - huMti, the days are not apprehensive of separation, i.e. during day-time the Cakravaka birds are in each other's company. The e aca = T Tafea, how do the days pass (in the case of the Cakravaka birds) ? Or alela may be taken as having a causal sense (antra naNyartha), being equal to atikrAmayanti or gamayanti, with cakkAyA as subject and feet (understood) as object:97919 fqana a SfEpafra or Tafel, how are the Cakravaka birds able to pass the days ? HS. VIII. 4,162 gives alo as a aparez for V777. 727) HUSET = ctia by a selfish desire or greed for money or wealth. sevAlajIviyANaM = zaivAlajIvikAnAm who subsist on mere moss and nothing else. jaivikA, means of subsistence. ka.o dhaNaM = kuto dhanam = ATH: 1 728) gfa = afga dried up, dehydrated, fagfaat = fagita, faqe rubbed on a stone for preparation of sardal-paste, FEAFES = Seat = gandhaH prsaaritH| HS. VIII.4.77.78 give mahamaha as a dhAtvAdeza for /prasara, it it is the question of a fragrance or odsuis spreadirg about. Cf, Marathi qh970, qana. Atal juicy, fresh. qfrasfat Safa AC91, gfca .811, put to shame or embarassed in respect of fragr. ance, i.e. because of its inftrior or poor Sragrance. 729) parasuccheyapaharaNeNa = parazucchedapraharaNena,parazunA chedArtha praharaNaM parazucchedapraharaNaM, qa, by the bearing down of the axe or hatchet for cutting or hack. ing. FERO (=fazenu = faqohuta), (Instrumental singular as in Apabhramsa), because of friction. Or if we read fakaw, it would be a Locative singular form, meaning "under rubbing or friction". Even the Locative case has the sense of FAFATA or cause, according to the Varttika fafarra aqla, on Panini 11.3.36. But For Private And Personal Use Only

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NOTES 587 because of the use of the Instrumental case in parasuccheyapaharaNeNa, Fagact is to be preferred to FETE HOD. TH=fart (Accusative singular). 730) taruvarANa majjhammi amongst the best of trees. uttamakuLesu jamma birth in a noble family. The use of the plural number is unnecessary and even awkward. We should expect uttamakulammi. dujjIha (1) the double-tongued or: split-tongued i.e. snakes, (2) people who are double-tongued, i.e. who speak in two divergent ways about the same thing or person, so as to suit their selfish ends.. For the duplication of 7, see HS. VIII.2.97. 15, wicked people. 731) Afegat=rafafa: created by Fate or Providence. site represents 9727:)Ablative singular feminine) according to HS.VIII. 3.64 ($974: tar ft). But the use of the feminine gender is not called for here as the word die is masculine in gender. We must read: jeNa or jamhA (yena or yasmAt ). durabhuyaMgA, wicked (venomous) snakes. pAsa =9148, side, vicinity, neighbourhood. 232) Fazrattet - fazaziet, being lengthened metri causa.. vast = neftqalazat. fazq means a branch. By the addition of the possessive Taddhita suffix 37 (321811:27 817, Panini V.2.127) we get the word aza in the sense of a tree (cf. TIET, a. branch, afam a free). R55F3 (1) is cut down, (2) comes to grief. 733) HEISA, noble tree, grand tree. te, highway, public thoroughfare. Agar = afar. 874 has the sense of an in Sanskrit. Cf. we used in the third quarter in the sense of 'if'. 31 = ara: one that has borne or put forth fruit. Aulasai = 375177facx718, mockery or ill-treatment by birds (by feesting upon the fruit). Cf. Hred-Point, IV. 93. 734) (fourth quarter) = m = fa. fa = iqt1, cf. note on st.. 154. optat = arhez:,Conditional mood (frigifagfer). 7 = a:=quia:, miserable condition or plight. E10 = (Potential mood) or wataa (Conditional mood). HET = #al, desert, arid region. faha=, rough, uneven. This may be connected as adjective either with sami (zamI) or with maruddesa. For the growth of karIra trees in deserts cf. st. 221. Caet sharp-pointed Khadira trees. It appears from this stanza that desert regions abound in karIra, khadira and ut trees. For Private And Personal Use Only

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100 VAJJALAGGAM 735) gfahi = Tira, height, tall stature. Hay peculiar quality or property of the soil. =E, the gitt on being metri causa. phalANa riddhI, abundance of fruit. hosaI = bhaviSyati [an Apabhramsa trait (cf. st. 54, 275, 331, 639 etc.)], will result or will be determined. AT THITUT, according to the nature of the seed. The statement made here, that the height of the Vata tree is the result of the peculiar property of the soil, but that the abundance of fruit is due to the peculiar property of the seed, is not a correct statement. Both the height and the abundance of fruit depend partly on the favourable nature of the soil and partly on the nature of the seed. Both the soil and the seed should be jointly responsible for the stature of the tree and abundance of its fruit. They cannot be separated as done in this stanza. 736) radi loftiness, tallness, soaring height. 1918maggega = addharuddhagayaNamaggega (by transposition of addharuddha and gayaNa), which half (i.e. almost) blocks the expanse (space) of the sky. F ETA = 77 saattle = 7 J9Jah, you are not resorted to, sought or approached. yraga, = 2919737afha, heated, scorched, or tormented by hunger and the fierce heat of the sun. EUR950, the final vowel 27 of the first member of the compound has been shortened metri causa. 01 = 5977 the glowing heat of the sun. The palm-tree is not sought by way-farers because it does not offer them any relishable fruit to ear or cool shade as it is very tall. 737) FITATEA = fariaus4, not affording shelter to anybody (as it is devoid of shade). dUrayaradAviyaphalassa = dUrataradarzitaphalasya, which exhibits (i.e. bears) fruit at a height far beyond the reach of men. van is mentioned as a 90122 for the Sanskrit root El (casual), at HS. VIII.4.32.Cf. Marathi giao (used in rural areas by uneducated people). jA kA vi tugimA your wonderful height. dosehi samA, is matched by your faults i.e. it is as immense as your faults. 738) budi nIo, was reared, brought up. sayasaliladANasevAe, by means of watering service rendered a hundred times, i.e. countless times. saya = zata. saya can also be understood in the sense of 997, "watering service, rendered by them with their own hands". We must read our in place of , so as to agree with the singular form fe in the third quarter, or we must read dia ta in place of For Private And Personal Use Only

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NOTES 589 Jeda, so as to agree with gre in the first quarter. In st. 737, it is. said that the plam tree bears fruit which is beyond the reach of men, because of its excessive height The Filharsi97918 too recog. nises the fact that the palm tree bears fruit. Cf. Fagfa, atada,90. Here in st. 738, however, it is said that the palm tree does not yield any fruit even if watered regularly and adequately. 739) HOTEA = 4594a:; putting forth buds, budding. 96 = 401911: = 0fa leaves. The stanza seems to refer to the belief that the Palasa tree is deserted by birds as soon as it begins to show its dark-coloured buds, cf. st. 740 : FENEUETTH Freg aasian Perhaps a pun is here intended on the word TDIAT, which stands for both gaiz: and $150 ('the expectation of securing any benefit', which second sense would hold good in the case of the hidden, suggested meaning only). A30 =(1) 2757, bird, (2) AUM, virtuous, upright person. faqat are Frateri, supply as as subject of the Passive form Fitri. Hidden sense according to the commentator: a person growing day by day in wealth, is abandoned by the despairing supplicants, if they find that his face becomes gloomy with anger on his being entreated for alms or charity. 740) 4ulai (neuter gender used for masculine) = CSALES, fruits, emergence or bearing of fruits. phullaNadiyahammi = puSpaNadivase on the day of blossoming. kalusiyaM = kaluSitam , darkened, cf. sAmaliyaM in st. 739. arc (1) 19: by its leaves; (2) HETA: by worthy followers. This stanza refers to the belief that the Palasa tree wilts its. leaves as soon as it begins to blossom. 741) The sense of the stanza is obscure. Their appears to be Vocative singular of kisuya (= kiMzuka), which is a synonym of palAsa (palAza). sAhA appears to be Accusative plural of sAhA (zAkhA),branches. covered with leaves. 91818 of 6937--why were you grinned at by the young maiden? da is recorded at HS. VIII.4.93 as a 97791deza for / vajra to deceive or impose upon, and as a dhAtvAdeza for upAlabha to censure or condemn, at HS. VIII.4.156. But none of these senses suits here, though the commentator renders velavio bypratArita:. Perhaps it is connected with v en to imitate, to mock or grin. at. Cf. Marathi asravi, to imitate by way of ridiculing or teasing, to make faces or grimaces. The metre of the first two quarters is. faulty. 3237 = a:, deceived. TETRIE (1) leaves (2) demons. A For Private And Personal Use Only

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*590 VAJJALAGGAM pun on ait: appears to be intended by the author. But its exact point is not clear. The commentator understands al in Aici as an interjection in the sense of a, 'alas'. It is not clear how he construes and understands #f. 742) guruvihavavitthara, masses or heaps of excessive wealth. utthamira = 57:Harita (VFA + $7, 97 suffix in the sense of atska). JIH represents v Satan, V39nt in Sanskrit and means to prop, to support. T would have an active sense and would mean "one who is in the habit of or is given to supporting or propping up". But that does not suit here. It would be better to read utthabhie (for utthabhire) "one who is propped up or supported by his excessive wealth', i.e. raised aloft or elevated to a high position by his excessive wealth. Bifernt mendicants, supplicants. Aral =41: (fasi:), going unrewarded, unsatisfied, ungratified. Or Ami may be taken as standing for fami:, distressed, miserable, wretched, cf. st. 116. This stanza refers to the belief that the fruits of the Palasa tree are not edible. See the third quarter of the next stanza. 743) Temoigg = Talfaligista, in solitary (unfrequented) regions. farijih means a bower or arbour, a place overgrown with shrubs and creepers. Here it can mean only a place or region (962T). EST = Ha:, potential second person singular form VET (U). Ao fa 9a53 1, whose fruits are pleasant to eat even in a slight degree. A 953 on azt, who can adjudge your worth: Cf. st. 710 92 3941 28 Thavijjati. 744) HENA intent on drying up the moisture (of the ocean), FETTA HE FEET AHTANAEI 77977 is not aware of it. Fis may be connected either with alufes in the sense of 'clearly' or with a (yoka) in the sense of 'really, verily'. 77 94 74 yarn, neither you, nor the surface of the world would fare well. The sense is perhaps as follows: the ocean is so vast that it is not even aware of the submarine fire burning in one part of it. But if the occan comes to know about it, what would happen ? Both the submarine fire and the world will not be there, i.e. they will not fare well, they will come into trouble. The moment the ocean comes to know about the presence of the submarine fire, the ocean would completely overpower and extinguish it with its immense masses of water. But if the submarine fire is extinguished in this manner, the For Private And Personal Use Only

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NOTES = Acharya Shri Kailassagarsuri Gyanmandir = waters of the ocean would no longer be kept under check by the submarine fire, with the result that the ocean would threaten the security of the world by inundating it in a deluge. The submarine fire is supposed to maintain the water-balance of the ocean. 745 ) samasIsI samazISa samazIrSikA spardhA, rivalry, emulation. Cf. st. 112, 156, 233. vaDavANalassa sarisammi - ( vaiSayika saptamo) towards one or with one like the submarine fire, i.e. with the submarine fire itself. vaDavAgala has nothing else resembling it and so vaDavAgalassa sarisammimeans the same thing as vaDavAgale. uvasamiyasiddhippasaro mayaraharo the ocean who extinguishes (checks or tames) the advance (or fury) of fire. = makaragRha = makarAlaya = sAgara. The commentator Ratnadeva says: -sakala vahnavidhyApakastAvat samudraH, tamapi yo jvAlayatIti / 591 746) parimu = parimuktam = tyaktam, thrown out, cf. jalaNihimukreNa in the next stanza. amuNiyaguNega qualifies rayaNAyareNa, the ocean inappreciative of the virtues (worth etc.) of the gem (emerald). This stanza refers to the belief that the emerald is thrown out by the ocean, i.e. is not given quarter by the ocean. According to the com. mentator the stanza is an example of aprastutaprazaMsA ( based on sAdRzyasaMbandha) or anyokti, and conveys the idea that a learned man, even though not patronized by an ignorant, rustic fool, who has no appreciation of his learning, is honoured and esteemed the royal courts of kings. even in 747 ) kutthu = kaustubha, the famous gem churned out of the ocean by the gods and the demons. tega puga tassa ThANe etc. cf. st. 756. tassa aft, who was put in its place, i.e. how was the void caused by its loss made good or filled up? 748) mA dosaM ciya gevhaha do not look at or pay attention to only the faults (of others), , scanty, rare, scarce, only a few. - abounding in (worthless) cowries (conchs) and shells., a sea shell (44) as the commentator says. This sense of the word is not found recorded in the dictionaries. But it is obvious that this is the sense intended here. C=AK, repertory or store-house of gems. For Private And Personal Use Only 749) pelia = kSiptam, preritam, pushed, forced or driven (into a mountain-stream). velA mahallakallola = velAe pasaratA mahalA kaholA, the ocean's mighty waves advancing on the shore. mahala = mahat, with the svArthika

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592 VAJJALAGGAM suffix la added according to HS.VIII.2.159 and 164. From HET we should get the form ABT which is found used in Ardhamagadhi (mahAlaya). mahAla becomes mahalla with the duplication of la (HS. VIII.2.98,99) and the shortening of the preceding vowel because of the pressure of the following . Cf. the form the ( = grate) in st. 608. Hati = ANNA, which has gravitated into its (natural) course. 7901741 2043, returns into the ocean. 750) AFAT = iftat (see HS. VIII.2.154.), ferenity, calmness, gravity, profundity. E 39 (zat) remains unchanged just as it was before (i.e. before Laksmi was parted from the ocean, at the time of its churning by the gods and the demons). ar fut,when separated or released from the ocean, in the absence of the ocean. B Fift 7971, to whose abode has she not wandered ? Laksmi is proverbially known to be fickle.minded and fond of changing her abode (residence) every now and then. Laksmi does not possess any serenity, but is full of frivolity, in that she does not remain steady in one place, but visits different abodes at her pleasure. 751) a = tela:, seized. Afgant = Area:, churned, agitated. #= 7., deserted or abandmed. ige vfiftai atsi, supply #FAT tti after tassa. The commentator takes gaMbhIrimA as equal to gaMbhIrima (Accusative singular). 752) We must supply ga una or gain atif at the end of the first half. The ocean bears within itself or on its surface, i.e. gives asylum to, such incoinpatible objects as 779 (submarine fire) and 3(water), nectar and deadly poison (the 8191835 poison), Visnu and his enemies--the demons. Bet Aluat, Kisra i.e. Visnu accompanied by the demons. Krsna (Visnu) reposes on the surface of the ocean and his enemies--the demons-dwell according to the Puranas inside the ocean or at the bottom of the ocean. Krsna (Visnu) is the representative of the gods whose eternal enemies are the demons. Cf. Nitisataka 16 : $a: parola 72: kulamitastadIyadviSAma...aho vitatamUrjitaM bharasahaM ca sindhorvapuH / paramahimA surpassing greatness, unrivalled eminence. Beqafe 7411 = aff&FAT:, is ever on the increase, is mounting higher and higher. Even by itself the ocean is surpassingly great. But its capacity to bring about the co.existence of things and persons opposed to one another, adds still further to its already unrivalled eminence. For Private And Personal Use Only

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NOTES 593 753) feracefieft caufe, even with the thickly stuffed or densely packed jewels, i.eu, even with its teeming gems. The Instrumental case is used here in the sense of 34a. A t = halal , delirious (beside itself) with arrogance. For Raza ( = false), cf. farge. in st. 109. The stanza alludes to the belief about the existence of pearls in the heads of elephants, though it is said here to be doubtful (ETIGHET). 754) e surrendering, dispensing. (20118 a nila, the gems never run out of stock, i.e., are inexhaustible, there is at no time a shortage of gems. We should read sAyarassa in place of sAyare vi, so as to agree with hea. Moreover at after FTP is unjustifiable, as already fat has occurred after h. Further with the reading arn, anh remains unconnected. fast=144. app is changed to ,, or in Prakrit. See HS. VIII.2.4. We thus get there forms for sited, viz. festa, fent and fast. Cf. note on st. 546. 755) grgh = 78294, emptiness, depletion, exhaustion, loss of greatness. Cf. *ffat in st. 750 and fill in st. 735. Toz means empty, deplered, worthless. faarufe racung = free caute, Instrumental Absolute construction, used in the sense of the Locative Absolute construction. Arrat, rare, few and far between. Though the ocean has an endless stock of gems, still the loss of such a rare and beautiful gem as the moon is deplorable, as there is no substa itute available to fill up the gap caused by its loss. The commen. tator understands 7411 as a Nominative plural form from the word 791, used here in the masculine gender, instead of the usual neuter. And for that he gives the reason as follows: 34 974: prAyeNApabhraMzabhASAnusArI / atra ca apabhraMzabhASAyAM kvacinapuMsake'pi puMstvamiti / It is true that in Apabhramoa the genders as current in Sanskrit are not strictly adhered to. See HS. VIII.4.445 : 77. But that is equally true in Maharastri and other Prakrits. See HS. VIII.1.31 -35. Moreover the form 14011 need not be regarded as a mascu. line form. It is a neuter form and can be traced to the Vedic Nominative and Accusative plural forms of neuter words, such as per 291 = faqita, 921 alfa, cf. Tofa, VI.1.70 : 583afe a 756) 27=417, cast off. HS.VIII.4.46 records 74 as a rare for the root 7 and says in the gfa that 74 is a nater for the root 05 also. We get from va4 forms like 9537, 755, 76, 77m, a V.L.... 38 For Private And Personal Use Only

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594 VAJJALAGGAM etc. in Ardhamagadhi. Cf. the word cAya (= tyAga) in st. 754. The conjunct of in the root 257 becomes 7 in Prakrit according to HS. VIII.2.13, so that tyaj becomes caya in Prakrit. haraha( = harasya) Genitive singular of hara, an Apabhramsa trait. Cf. note on st. 131, where also the form haraha is used and the commentator says : atra haraha iti apabhraMze SaSTyAH sthAne 'ha' iti / tilayataM - tilakatvam , status or position of being an ornament on Siva's head. ___757) vicchuDio = vichuTTio = viyojitaH, pRthakkRtaH, dUrIkRtaH, separated./chuDa is the same as GF. The commentator equates fefeat with fetezlea.. See note on the verbal form yfiet occurring in st. 625. kAlavaseNaM, due to the flux of time, as fate would have it, because of fate. tassa payAvaM = tarasa payAvo (neuter gender used for masculine according to HS. VIII.1.34), his heat or warmth. The idea of heat or warmth does not, however, fit in with the moon who is spoken of as zItAMzu, zItakiraNa, sudhAMzu, with reference to her cool light. Perhaps payAvaM is a corruption for payAsaM (payAso = prakAzaH). dUre vi ANaMda kugai, supply samudassa before ANada. 758) appA = appaM = AtmAnam. Cf. st. 712.appA deteNa, surrendering or yielding yourself. chuhi yassa = kSudhitaraya = kSudhitAya; to the hungry submarine fire (to satisfy its hunger). ag gavi gefast, you have left your mark permanently on the world. tvayA bhuvanaM mudrAGkitam = tvayA bhuvanaM prazasA pUritam / 759) asthi = santi / asthi is the present tense form of the root asa in Prakrit used in all persons and numbers. See HS. VIII.3. 148 : atthistyaadinaa| rayaNAyarassa saMbhUyA = rayaNAyarAo saMbhUyA or rayaNAyarammi saMbhUyA, the Genitive case being used here in the sense of the Ablative or the Locative. See HS VIII.3.134 : vacid dvitiiyaadeH| saddaladdhI = zabdalabdhiH, attainment of renown, fame, celebrity, i.e. eminence (allaath or yazaHprAptiH) (zabda = yazaH or kIrti :). paMcajanna = pAJcajanya, the special conchtrumpet belonging to Visnu. 760) dhavalIkao = dhavalIkRtaH whitened, honoured, raised to distinction. asthittaNeNa = arthitvena, in the capacity of a mendicant (beggar). haTtha = hastaH, neuter gender used for masculine, according to HS. VIII.1.34. 761) sAhINAmayara yaNo = svAdhInAmRtaratnaH, who has nectar and gems at his disposal, who is the master or owner of nectar and gems. amaraM, For Private And Personal Use Only

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NOTES 595 immune from death, immortal. The commentator's remark BRAK ang is puzzling. It should have been BPAT ATufa4.3nti = BERGE, immune from poverty. Cf. At in st. 146, 461 and 560. gefahfe = 35azilsai, turbulent, restless, flashing. According to the commentator the stanza is an elit intended for a person, who though possessed of immense wealth, does not do anything by way of helping the poor and the needy and giving relief to them in their sufferings. 562) rayaNAyara ti nAmaM, the name or appellation ratnAkara (repository of gems), per a Eftet fh, why were you not dried up (long ago)? gla3 = 345i, past participle active from ved to be dried up. The sense of the second half of the stanza is not clear. Construe: 3474541 amat qit 7 791, since sailors (sea faring merchants) desirous of earning wealth did not reach the other shore but perished in the ocean. Fit = 9174fata: (commentator), or 47910:, sailors, sea-faring merchants. 917 or 1997 means a boat, ship or vessel. inaat and 3424747 are Nominative plural forms. The alternative forms are jANavattiNo and atthasthiNo. It is not however clear how the name 7901747 and the quality that it implies (viz. being the repository of gems) can be blamed for the accident that might have happened to the sea-faring merchants. 763) uvahi = udaghe, Vocative singular form from uvahi, which stands for 3ft. The same form is used in st. 765 also. The normal equivalent of actu in Prakrit is set (safa_337f-gale by 999). Poat, proud, 1774 + (possessive Taddhita suffix, according to HS.VIII.3.159). He = 1 = clef, long ago, since long, the 3gant on being dropped metri causa. The commentator understands dIha in the sence of atyartham , completely, entirely. jIse = yasmAt , since, in as much as. We should expect the Ablative singular neuter form Fiat, or the Instrumental singular neuter form foi, instead of the Ablative singular feminine form uita. For in such cases the neuter gender is used according to the principle : #14182 ajah.See st. 731. for fuarai = fireftalate, with elision of the Instrumental singular termination. It is also possible to understand TTHES Tarat as a safushto-galle compound : foot fearet ett a forefjarat (Nominative plural). E is to be connected with forefalhi, though oppressed with chirst due to the heat of the summer-season, For Private And Personal Use Only

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596 VAJJALAGGIM 764) 37 = ta: according to HS. VIII.1..31 (99 fatal). Cl. the form or in st. 261. strat = font=fargout = 90m: despondent, distressed (with anxiety). ant may also stand for ani, unconscious. viin visano has been lengthened here metri causa. pai = tvayi, an Apabhransa trait. See HS. VIII.4.370 : fat ne asIn sto 190 95 has been used in the sense of 1991 (Instrumental singular). affraafy = 4797fafa:, yaguftud:, by sea-faring merchants. For afecta see note on st. 344. alfefa is formed by adding $4.Taddhita suffix corresrording to ika in Sanskrit. bohitthiyahi, in mAhArASTrI the Instrumental plural form would be alfefaeufe, (see HS. VIII.3. 14-15). But in Apabhramsa we get the form atreferate, along with alfagle. See HS. VIII.4.335. 765) ad fe you were fastened or bound (by Rama, by means of the ha constructed at the time of Rama's invasion of Lamka). The commentator says : Festa gala:s you are enclosed on all sides by mountains (?). Het fe, you were drunk or quaffed (by Agastya). afeantfa, you were crossed (by the monkey-soldiers of Rama). f245g = time at a false (non-existent) victory or achievement, i.c. when your fast record is not one of achievement, but of defeat and humiliation. 45 may also be taken to stand for Bf458 = 34.51 -an Apabhramsa trait. Cf. similar forms occurring in st. 699, 729, 768 etc. The long of 3 has been shortened according to HS. VIII.1.101. 766) fata = fagia, washed, i e, clean, pure. REEHT = FEFENT: regions of lakes. 464 = 27= 997. f473 = foaia, retreats, disappears, is completely satisfied. 767) 1877 = great, gold, woah, entry into the fire, i.e., putting or throwing into fire, corsignment to fire. E = 1 faza > > > . The duplication of is according to HS.VIII. 2.97, and the elongation of the final is metri causa HS. VII.2. 192 mentions as an indeclinable interjection in the sense fara (grief, sorrow). It can also have the usual sense of condemnation (fie upon it!). Quti = SETT:, stones, i.e. touch-stones, which are used for testing the purity of gold. afraila = qtara, judge, assess. guidat, qualities, virtues, purity, genuineness. For Private And Personal Use Only

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NOTES 597 : gharSaNa 768) = 6, (cerebralisation of according to HS. VIII. 1.218), the process of being burnt i.e. heated in fire. = (cf. Marathi), (cf. taga, st. 729), the process of being rubbed on a stone (i.e. a touch-stone). is a Locative singular form, the Locative being used in the sense of fafa or cause. The same bolds good in the case of guMjAhalasamatulaNe. khaMDaNa, the process of being cut into pieces with a chisel etc. (for examination of the inside). guMjAhalasamatulaNe = guMjAhalehiM samaM ( = saha ) tulaNe, because of being balanced against gunja berries (which are used in weighing small quantities of gold). and can also be taken as equal to khaMDaNe ( = khaNDanena) and 'tulaNe ( = 'tulanena ), Instrumental singular forms in the manner of Apabhramsa. See remarks on fag, st. 729. Acharya Shri Kailassagarsuri Gyanmandir 769) aft=faat. is recorded at HS. VIII.4.132 as a cAtvAdeza for VkhidU. Supply purisega as subject of the verbal form fear. af, how can one fail to be sorry or distressed in this world?, how can old age (and a sense of frustration or despondency) not come (upon a person)? = Agacchati. The root is Ava ( = A + yA) to come with change of yU to vU Cf. the verbal form Avihira (eSyati or AyAsyati ) in st. 784, and the in st. 67, which is equated with by the commenta form tor. jaha = jahA = yathA. We should really expect jai (yadi ) instead of g. (un inflected form) stands for (=), lettered, having the figures (numbers) embossed or stamped upon it. It qualifies nArAo ( = nArAH, the iron bar or beam to which the scales of a grocer's or goldsmith's weighing machine are attached). = khaDI = khaTI = khaTikA, sugar (cf, Marathi, khaDIsAkhara) khaTI also means chalk. The use of the uninflected forms and is an Apabhramsa trait. The idea seems to be that the weighing balance, used by a grocer for measuring out sugar and similar other substances, is lettered i.e. is accompanied by markings of the numbers 1, 2, 3, etc. to show the weight of the substance weighed in the balance. sabakhara a) also means literate, educated, cultured. fara far: unlettered, not having the numbers 1, 2, 3 etc. embossed upon it. =, a piece or lump of gold. The idea seems to be that, the gold-weighing balance used by a goldsmith for determining the weight of gold-ornaments or unwrought chunks of gold is unlettered, i.e. does not have any markings of the numbers 1, 2, 3 etc. to show the weight of the For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 598 VAJJALAGGAM un gold weighed in the balance. nirakhakharo also means illiterate, educated. The gold-smith's balance is a small weighing machine and it has no marking of numbers on it. But the grocer's balance is a big weighing machine on which there are markings of numbers. Cf. for the idea. Hala 91: face far tar stefe goravagdhaviA / soNAratula va NirakkharA vi khaMdhehi unbheti // ; also karpUramaJjarI, 1.20, 11-13 (Prof. Suru's Edition, 1960) : vicakSaNA :- ajja mA kupp| kA tamhehi samaM pADisiddhI / jajhe tumaM NArAo via Nirakkharo vi rayaNatulAe NiuMjIbhasi / ahaM uNa tulA ar lakkharANi suNatuNe Niu~jI aami| The explanation of the stanza as given above presupposes that in ancient India weighing mechines used by grocers had some built-in device by which the exact weight of any substance was indicated by means of a pointer moving up and down, or horizontally in front of a graduated scale with embossed numbers, as we have in modern times in the case of spring-balances and weighing machines used in factories, railway stations, godowns etc. This assumption is supported by Kulanathadeva's explanation of f (occurring in Hala, 91) by agterfear. See Weber, 1870, p. 138. Dr. Man-Mohan Ghosh (Edn. Karpuramanjari, Calcutta University, p. 87), however, understands the and far as referring not to the weighing machine itseif, but to the stone or iron counterweights and the gunja berries or very small pieces of stone (cf. in st. 771), used for weighing grocer's commodities and gold respectively. The grocer uses as counter weights big pieces of stone or metal marked with figures indicating their weight; while the goldsmith uses as counterweights the gunja berries which have no such markings. 770) nArAya= nArAca ( Vocative singular ). nArAca means the iron beam or bar from which the pans or trays of a weighing machine are suspended with strings or chains. far, (1) devoid of graduated markings of figures, (2) illiterate, uneducated. ga (1) lohavat made of steel, ( 2 ) lobhavat, greedy, avaricious* domuha = dvimukha (1) having two ends or extremities from which the pans or trays are suspended with strings, (2) double-faced, hypocritical. Cf. atyget in. st. 52. The stanza suggests, in the manner off, that a thoughtless, illiterate, uncultured, greedy and hypocritical person also, treats a learned and virtuous man on the same level as a foolish, mean and worthless man. For Private And Personal Use Only

Page #664
NOTES Acharya Shri Kailassagarsuri Gyanmandir 771) paDimANapatthara = pratimAnaprastara counterweight or counter-poise in the form of a piece of stone. The goldsmith's balance weighs both gold and the counterpoise-stone i.e., measures the weight of gold with the help of the counter-poise pieces of stone. In other words it treats gold and the counter-poise stones as being alike, or as being on the same level. Hence it is censured here for its lack of discrimination between a valuable thing like gold and worthless pieces of stone. fat (1) devoid of graduated figuremarkings, (2) illiterate, uneducated. 772) agya, an Apabhramsa trait, see HS. VIII.4. 331. kaMcaNamAsayaM == kAJcanamASakam a grain of gold. mASa (Marathi mAsA) is a particular weight equal to 8 gunjas i.e. about one gram. also means a particular kind of cereal grain' or bean called in Marathi. tA sara sUro si = tat sUrya zUro'si, then, oh sun, you would really be (regarded as) valiant. The sense appears to be that the existense of gold on mount Meru is a myth or fiction, having no basis in reality. Cf. the commentator's remark: 'nia 30: sqft suvarNa nalasya se. 599 773) appA = , his own self.The moon ventures to appear in the sky, no matter howsoever pale and lack-lustre, even in broad day-light. But the sun never ventures to appear in the sky at night. While the moon is bold enough to encroach upon the dominion or jurisdiction of the sun, the latter dare not encroach upon the dominion of the moon. Fools rush in where angels fear to tread. 774) uyaNaM = : uyayaNaM = udayanam (with elision of one of the two as), (1) rising (of the sun), (2) rising to eminence. (1) traversing or pervading the whole world, (2) conquering or subjugating the world. atthamaNa = aratamanam astamayanam. Here we have the elision of even in Sanskrit, (1) setting (of the sun), (2) downfall. The commentator's use of the word 6: seems to lend support to the reading (for) of MS I. 1 775) sauNo = saguNa: ( 1 ) possessed of virtues, wick (, a cotton-thread, string). Agazont = affection, (2) full of oil. For read nehasuuSNo ( = snehra pUrNa :), the sense would be the same. eq see st. 785. For Private And Personal Use Only (2) possessing a gegd: (1) full of Even if we loilo : 1

Page #665
600 VAJJALAGGAM 34917 i-e. 279917 (1) fanzite: or manna endowed with discernment or power of discrimination, (2) Tyt: endowed with light. He is formed by adding the possessive Taddhita suffix (HS.VIII.2.159) to ta ( = atqi) which means discernment and light. Ihleqet, advance or prevalence of darkness (also ignorance), i.e. advancing, enveloping, spreading darkness (or ignorance). a = Finti: = alti, a lamp. The DNM III.49 records 3* in the sense of $14. late = wala: a flame + (Possessive Taddhita suffix)]. milia:fed afera si In Sanskrit the form of the word would be Flash or falacio Tongaun a s al, we should really have 44= a. eigant? 94, meqal. Cf. st. 18. 776) first = fileft or forfat, swallows, devours, imbibes.fatese =uffola = sfecla gives out, disgorges. I=HTETA, malice, anger (a case of the use of the concrete for the abstract, bhAvapradhAnanirdeza). 777) AQUT = ATAT: i.e. afaraat: wicked people, whose minds are impure or sinful; or people of unclean habits. So guila create dirt and uncleanliness. Het becomes * in Prakrit, according to HS. VIII.2-138. 797519 = 967341 or TT3u1, wilfully. See note on st. 480. Cf. the form oferozul in st. 661. gue basta possessed of TT [(1) virtues, (2) cotton-wick], Fata [(1) affection, (2) oil), and Fitfaa [(1) beautiful complexion, (2) light or lustre). A lamp produces a good deal of soot and blackens the place (niche) where it is kept burning. 778) auguugalii, who destroys (or consumes) 97s [(1) virtues, (2) cotton-wicks) and tag [(1) affection, (2) oil].A lamp while burning consumes its cotton-wick and oil. Punningly the expression also means one who acts in utter disregard of moral vittues and affection. HICUM 1291301 avata, (Cf. st. 777), (1) one that makes dirty or unclean (or blackens) its abode with the soot that it produces, (2) one who brings discredit (infamy, disrcpute) on his family. tujha chAyA suyaNehi paricattA, this seems to be a superstitious belief. The shadow cast by a burning lamp, which is sus. pended from a high point on the wall or from the roof of a house, is not to be crossed by a person, as that is regarded as inauspicious (unlucky). The next stanza also refers to this belief. The commentator says : fagia: Fatos legata alia. For Private And Personal Use Only

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NOTES 601 779) T819 = q*4 (1) light, lustre, (2) splendour of wealth, grandeur. got (1) cotton.wick, (2) virtue. A = a, (1) oil, (2) affection. Afegi = fraieti, eminent, distinguished people, i.e. good or wise (cultured, educated) people. agan fler: faften: 1 (or gra) afu asfa (aftalea), shun or avoid from a distance. Section 94 : fonto199571 = falarea:, the section on the utterances or wailings of beloved women (fa) in separation. We must read piyollAvavajjA instead of piyollAsavajA of the MSS. ullAva (= ullApa) is used here in the sense of Jeta or f319. The commentator Ratnadeya says in the course of his remarks on st. 787 : Arrauit folyara a Jagu176977 (ater ferd), with reference to the use of the two syno" nymous words 74 and 19e. From this remark it is clear that he understands fort in the sense of Atlauti (a beloved woman in separation), and 3619 in the sense of 4819. Cf. the title of section 41g|78199511-section on the wailings or utterances of men in separation. If 81 is understood in the sense of "out-pourings, utterances', even the title Idra951 would be allright. 780) fugaus = fq94204, dear, beloved consort. HII = 3113564 (langour, sluggishness, depression), with gender-mutation accord. ing to HS. VIII.1.33.77031 = TUTT:, uneasiness, restlessness of mind. aforer loss of sleep. Toetsforet presents to us one of the very rare occurrences in Prakrit of the magazine (fusion of an 34 with a preceding or st), in spite of Hemacandra's dictum that Band sit do not enter into Sandhi with a following vowel in Pra. krit (HS. VIII.1,6-7 : 9 garranta i catal: Kr 1) Cf. cargotsguferst, st. 27. gost = gesi, horripilation (TA1a). HTHS = Farming accompanied by nervousness. ATELA becomes FIFA according to HS. VIII.2.15. 781) Furugaon, full of genuine love and affection. The MS. G reads 074907, while the MS. I reads "ATT1 ( = a). This reading is supported by the commentator's paraphrase Filata carta jaNasaMkulA, thronged or crowded with countless people. raNaM va% araNyaF#, desolate or dreary like a forest. * For the elision of the initial 24 in 80, see HS. VIII.1.66. 39, HS. VIII.2.204 gives g:e, ez or far as some of the numerous senses of this interjection. For Private And Personal Use Only

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602 VAJJALAGGAM 782) suhANa sayakhANI= suhasayANa khANI, a mine or source of hundreds of joys (delights, pleasures). Cf. st. 341, where this very phrase occurs. suyaNavallaho = sujanavallabhaH,esteemed or loved by the good (suyaNANaM valaho). It can also be explained as suyaNo ya vallaho ya (karmadhAraya compound, as the commentator understands it), the good-natured darling. 'viNAso = 'vinAzakaH, destrover or extinguisher. so so sosei maha hiyaya, we should expect jo so soseI maha hi yayaM. The commentator explains so so by sa sa evaMvidhaH, he, he, as described above. sosei = zoSayati dries up, pains, causes pangs. 783) hohii = bhaviSyati, (that day) will dawn or come on. ko vi ko'pi wonderful, marvellous. bAhupaMjaravilINo, dissolved in, i.e. completely covered (encircled) by the cage of my entwining arms. nijjharai pavAsadevakhAI=niHkSarati (prakSarati) pravAsaduHkhAni, will exude or ooze away the pangs (sorrow) of his protracted absence from home. 784) Avihii = AihiI = eyati or mAyAsyati. Cf. the remarks on the verbal form 31198 in st. 769. faezi = fagra, mercilessly, violently. MSS. Gand I read muhaM for niThuraM, and this is supported by the commentator's paraphrase.kusala tti tuma = tamaM kusala ti. namo namo tANa divasANaM, my repeated salutations (homage to those days, i.e. to that day. The use of the plural for the singular is intended to suggest the recurierce of the blessed day of seurion, after every period of separation. 785) sayalalavakhaNasauNNA = sakalalakSaNasaMpUrNA, endowed with all auspicious characteristics. Cf. note on neha sauNNo in st. 775. amayaM = amRtam nectar itself, i.e., most delightful, welcome or desirable. 786) mahaMtarasa = kADa kSataH, longing or yearning for. HS. VIII.4.192 records maha as a dhAtvAdeza for / kAGkSa. piyasaMgama = priyasaMgamam , reunion with the dear consort (pieNa saMgamaM piyasaMgama). mANusarasa = strIlokaraya or abalAjanaraya. bhAsAbaMdhI, the bond of hope. avalaMbae, supports or sustains, braces up. Cf. Meghadita, 9 : AzAbandhaH kusumasadRzaM prAyazo hyaGganAnAM sadhaHpAti praNayi hradayaM viprayoge ruNaddhi / Hala 43 : virahANalo sahijjai AsAvadheNa vllhjnnss| __787) suhavo = subhagaH, my beloved consort. duppepacho = duSprekSyaH or duSprekSaH, dificult or impossible so see. maha hiyae in the walls of my heart. jAlayagavAkhA, windows or openings, (jAlayA vA gavakkhA vA jAlayagavakhA). The ccr mentator remarks : virahiNIpralApatvAta na zabdapaunarAlam (dossaay)| For Private And Personal Use Only

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NOTES 603 Section 95 : alfa2951, the section of the garment-vendor or draper. af = cifra, from 247 (in Prakrit), a cotton garment or piece of clothing, vastra, vasana. dosiya is explained as vasanavikretaH in the commentary on st. 790. &&9 + * [Taddhita suffix added in the sense da sta gria, a familia, or aa (i.e. 784 4:) #fashi 9tal] gives us the form alfa (in Sanskrit), which becomes alfae in Prakrit. 788) Ali, iong, of full (optimum) length. ce = EUR94, soft or fire (TT, 97**). agatiae = agan qida q=1747. Farefoot (#4179 compound), consisting of or woven with many threads, i.e., of close texture and wide (of full or optimum width). 5 is recorded in the PLNM 126 in the sense of fun and in DNM VII.14 in the sense of vipula. Cf. Marathi ruMda broad or wide. kaDiyalammi suhajaNayaM, comfortable to the region of the waist, i.e., having a soft lengthwise border, so that it does not irritate or bite into the region of the waist (the waist-line) where it is to be wrapped or fastened. The commentator's rendering afeez would support the reading enfaafin. gore = paredi (affee) . The correct sandhi would be kaDilamamha. But the anusvAra at the end of kaDilaM has been dropped here and the final 3 of fees and the initial ey of g have been fused into one single 37, metri causa. Similarly the conjunct consonant (in pare) has been simplified into , metri causa. argi = 17:, der, clothing, garment, saree. aid stands in apposition to Firm (afen). fed (f) are a garment or saree to be worn round the waist. The word tisa is formed by adding the Taddhita suffixo to fiel ( = ) waist, in the sense of 77 79, according to HS. VIII.2.163 (tergai wa). Jeig He alse, worn on or round the waist. Cf. Marathi Fico. Ofegir=sahifal, appeals (to us), is liked or appreciated (by us). According to the commentator, the stanza conveys by suggestion (in the manner of THRIFT), the following idea : vafaut feat (or valas mitral) 2799, i.e.the speaker requests the person addressed that the latter should secure for him a woman possessing qualities conveyed punningly by the adjuncts- (tall). (tender, delicate), SEETECH [ full of beautiful, pithy and apt remarks (bahusuttaM = bahusUktam) and of large physical proportions (rudaya)], apuoli UE FUE (yielding a fund of supreme joy and happiness, in the region of the waist, i.e. the middle part of the body, at the time of amorous dalliance), and Ag18 (possessed of rare and valu. able moral qualities). The difficulty in accepting this suggested For Private And Personal Use Only

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604 VAJJALAGGAM sense is that the stanza is, in its apparent sense, addressed by a woman to a cloth-vendor; but in its suggested sense it has to be regarded as addressed by a libertine (Fiat) to his friend. The commentator makes similar remarks on scanzas 789 and 790 also, but not in the case of the remaining three stanzas (791, 792 and 793). 789) Amaro Aranag a garment deficient in its length (12=31214). 275 34= canto Fit (Tisat ) a garment devoid of the ideal or optimum width. , width (feant), is abstract noun from 7 (broad, wide) (cf. fi in st. 788). Cf. Marathi l, breadth or width. th, we should expect Efes (past passive participle from Vets to abandon or to desert) in place of 134. Cf. the form megfeat in st. 757 and the note on the verbal form yffes in st. 625. fast177314 = issu119.9791 97 (farsiai acara qisi, aa 1.173174), which loses its colour (59141) when washed on a rock (i.e. when vigorously dashed on a rock at the time of washing). dhoya = dhauta (dhAvana or kSAlana) the process or operation of washing.. The expression siladhoyagayachAyaM is metrically faulty. We should read silaya 970gli or seta14. 97 98173 = 7 aaya does not give joy i.e.,is not comfortable when worn on the body. The various expressions, if they are supposed to bint at the suggested sense of a woman as believed by the commentator, would have to be explained as follows : Amazi, a woman who is deficient in height i.e. short. statured date 319, a woman who is devoid of ideal physical proportions (optimum breadth of the bodyli.e., who is thin or lean in her body. futanari, a woman who loses the (artifical) colour (complexion) of her face, when rubbed (scraped, with a piece of stone), i.e., one who does not possess a naturally fair complexion, but has to make use of cosmetics, powders,paints etc. to improve her complexion, and who consequently loses that artificial colour, on being rubbed with a piece of stone; (feat 919191@ga 77 sia SA, ta 1999177 ). 2 geras does not yield joy or pleasure when amorous. ly approached. 99 HATS = hagi paraz na, throw such a garment and such a woman) on the bank of the river Narmada, i.e. throw it away out of my sight, let it go to the wall. FHUE = 91319 = ARGIT. For Private And Personal Use Only

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NOTES 605 790) qoruri, this is paraphrased by the commentator as parAGmukhasUtram (which appears to be a corruption for prAGmukhasUtram ), with-. out any further explanation. Later on, however, while giving the 31:34 (hidden meaning) of the stanza, he renders and by GETT (woven with excellent, superfine yarn), though it must be said that 5474 is not a correct rendering of the expression under the hidden sense. It ought to have been fill. The paraphraseof pammuha by parAGmukha (or even by prAGmukha) is wrong. pammuha stands for: TE, i.e. age, which means excellent, first and foremost, chief, of the first and best quality. So 4*60n would mean (i a garment woven out of the best threads or yarn (SHOT), and (2) a woman who is able to utter excellent, apt, pithy remarks in her conversation with others (Agat). Hleetag = 3 FEITET, comfortable to the bones, i.e., very delicate or soft to the touch. It would be better to read asthi suhAvahaM = asti sukhAvaham (wnich is cormfortable to. wear). Cf. 3 EST in st. 51 and the note thereon. To say that a garment or a woman is comfortable to the bones is not a happy idea at all. Efaiagasi = frazret a gara (88177 compound), (1) a garment which creates attachment for itself in the mind of the wearer (jaNiyarAyaM = anitarAgam ) and thrills or tickles the body of the wearer (by its smooth,glossy touch).5kg = 4734 + 38 (possessive suffix) = 391 = geet Fig 17H1RITE, (2) a woman (altens) who creates attachment for herself in the mind of her consort and thrills his body by her passionate embrace. diujaMtaM pi=dIyamAnamapi,even though offered to us (to me). HIITT SPF qferit, (1) (even) such a garment does not appeal to us, i.e., it is not liked by us, if it is devoid of colour (R3 = colour-less), 12) (even) such a woman does. not appeal to us, if she is devoid of in-attachment, (genuinefeeling). 791) The commentator does not say anything about the applim. cability of the expressions pakhAliyasAraM, galyaM and khamamahagdha, to strIratnam. It is however possible to understand the three expressions in such a way as to be applicable to strIratnam, pakkhAliyasAraM (1) agarment which is. excellent on being washed, i.e, which does not fade even when washed, (2) a woman who is lovely or charming in her complexion even when her face is washed with water. Cf. the note on these anaari in st. 789. 7531 (i) weighty (in the care of the garment). (2) noble, magnanimous, exalted (in the case of the woman). For Private And Personal Use Only

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606 VAJJALAGGAM CATETE = AR 9 HBTN 9 (UTCe compound) (1) durable (a = 4, capable of standing rough use and washing) and costly (892 = #978), (2) capable of standing rough handling (in amorous dalliance), tenacious (@=74, Tatq4749) and possessed of rare and valuable physical and moral qualities (4879 = HEID; cf. st. 788). TAHETE can also be understood as standing for ( = HTTA970), with transposition of both the members, which would ultimately mean the same thing as 6e. Laber reads 476 in the text, but HB9814 in the chayagas if the original reading was HEART. The commentator too appears to have read #99, as is clear from his explanation mahan mahAgha ca / dasijjau = daMzyatAm let such a garment (or such a woman) be shown (or introduced) to me. 792) pugnar, qui a Tiar (Fife ati or arou) 4 (779174 compound) (1) (a garment) having a close texture and excellent in its other qualities. ghaNauNasAraM may also be explained as ghaNehiM guNehiM sAraM, excellent because of ics closely woven (99) threads (UT, i.e. be. cause of its close texture. (2) (a woman) who is excellent because of her solid (sterling) (91) virtues (J7). arautzi = (1) gafori, a gar ment which is excellently woven [suviNiyaM = smRtam (su + Utam )], from Ver to weave, cf. Marathi avion. The root fan is not recorded either by Hemacandra or by PSM. But PSM records the verbal noun any in the sense of gaat (=247, weaving), and refers to perfe49774, 1, for the occurrence of this word; (2) garitat (ETH) a woman who is highly cultured. ECHTETITUT = Tegallar#7777H (1) a garment which considerably (afp) adds to the beauty and smartness of the wearer, (2) a woman who greatly adds to the beauty of the house. Alat = AliEL , be of good cheer (and show to me such a garment or such a woman). The com. mentator explains #1 giu ei as AT 347777777 (i.e, 247789 atha: atrace at alat) 107, do not trouble your self (or do not annoy me) by showing to me other garments (or other women) (than the one I have described). 793) 47#, (supply fe after 97A) on the first day of wearing. enaar, in the end, i.e. on the last day. 164 = 712h, a garment, a saree, cf. Marathi sADo. Supply jassa before sADakrasa. nivvarNa = nirvahaNama performance as regards colour, texture, gloss, etc.; maintenance or preservation by a garment of colour, texture, gloss etc. in the For Private And Personal Use Only

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NOTES 607 same, unchanged condition (fron the day of purchase to the last day of its wear). For the word f31EN (86) in the sense of maintenance or preservation, see st. 65. faza" can also be taken to mean "smart or attractive appearance". F5 = , surely, certainlyman Apabhramsa trait. See st. 479. E f9 = tylantu, though worn out and torn (here and there), though worn thread. bare. HS. VIII.4.177 mentions and Fs among the 41:41&is for val. But obviously both ya and are phonetically connected with the Sanskrit root ass which means to burst or split open, to be rent asunder, to be split up, to break, to expand, open, bloom or blossom (in the case of flowers). See HS. VIII.4.231. C1. Marathi Fizo, gizo, z, Fits etc. Fi( = xyife17) means here, "tattered, torn here and there". For the past participle Ft (besides 9f731), from the root Ft (19%), cf. g21 = 81 = aftal) (st.358), gk ( = 3f993) (from vy# to fall down) in st. -81, and I ( = 19:19) (from Vites= VHp) in st. 345, and alaz (atafa) (from Vane = Vaal, in st. 249. Section 96 : Epilogue. The last two stanzas (794 and 795) are introduced in MS.C with the words : 3489F3ITIEFJS HOME 791) Fiquife 5kg composed by several different poets. Cf. st. 3 : Argilat: qui . 239135 (734167) is metrically faulty. We must read vajjAlagge. The commentator equates the word with vajjAlaye "store house, or collection of quals". Laber, p. 3, Inaugural Dissertation, Leipzig 1913, notes that his MS. A reads Hans instead of vajjAlae. sayalaloyahiTTie, the commentator renders this *by ochroffe, liked, welcomed or loved by all people. 34deg in Sanskrit would become fez in Prakrit. By adding the alle suffix i to ahiTa, we get the form ahiTiya. sayalaloyAhiTira is metrically faulty. The reading found in MSS. B, C and I, 975514Tante, gets over the metrical fault. We must understand the Locative form 453167 in the sense of the Ablative (9551731771 : 401 15912 etape furat 4931f77721). Cf. HS. VIII.3.13): 19791: atur (91 aprafo). Or we should supply the word a24177877 ( = adatai:) after 15713T). 1912 =gala, whenever there is a suitable occasion (for their recital), at the opportune moment. Cf. st. 5:54 255113 950 Tag Haffia FAN goTriTriya, this should be regarded as standing for goTiTie (Locative singular), with elision of the Locative case-termination, and agreeing with patthAve as its adjective. goTThiThie pAyAve, on a suitable occasion For Private And Personal Use Only

Page #673
608 VAJJALAGGAM presenting itself in an assembly of learned people. sitgit = ngit, an assembly of learned people, poets, critics etc. The commentary in MS. G equates ifgfga with nigfa:, as subject of the passive verb paDhijjati. icchiyagAhA = iSTagAthA:, the desired i.e. appropriate stanzas. 795) JVI FUT = PNA TETEST = 418 4191, having due regard for the appropriate occasion. Thus this expression conveys the same sense as tyle in the preceding stanza and in the present stanza also. The root 76 (= 15) conveys the sense of comprehension, according to the principle : FOTEUTET vaal aan opfa i fragm = fa. 1917, in the proper place. quia in the present stanza may be rendered as "at the opportune moment". But it must be admitted that there is some overlapping of sense between the three expressions Gru FM, faustot and Truie. JETON GEE, atrains to high position or esteem (amongst the learned). For Private And Personal Use Only

Page #674
api virees akae vi kae vipie akulINo domuhao akkhaMDiya havayAsa agaNiya samavisamANaM agaNiya se sajuSANA aggi va paumasaMde Verse Index Index to First Lines Add. = Additional Stanza found in Manuscript C, and print* ed in the Appendix (pp. 216-267) Acharya Shri Kailassagarsuri Gyanmandir Add. 284 * 1 Add. 317! ajjeva piyapavAso Add. 462-2 38 | ajjhAi nI kaMcuya 308 679 52 ajjhA kavolaparisaMThiyassa aNavazyavahalaromaMca 25 110 bhaNavara detassa vi 754 425 | aNujhijjirI AloiUNa 649 Add. 312*4 Add. 31*2 Add. 496*13 724 aNuNayakusalaM parihAsa Add 284*4 cAhi mahuM de geha 351 | aNurAzyaNa bhariyaM acchatA iyarajaNo 93 aNusaraha maggalagaM achatA karivahaNaM Add. 214*5 | attA jANai suNDaM acchau tA phalavihaM 740 attA bahiraMdhaliyA 407 atthakko rasara hio 408 | attharasa kAraNeNaM 420 | atthaM gharaMti viyalA asthi bhasaMkhA saMkhA 492 27 572 584 759 499 120 346 347 utA phaMsasuI acchau tA loyaNagoyarammi accha tAva savibbhama acchIhi teNa bhaNiyaM Add. 496*11 acchI paI sihiNehi 614 asthi ghara ciya gaNao bhajja kayastho diyo aja vi vihuro supahU ajjavi saMbharaha gabhI 206 | mattho vijjA purisattaNaM 168 | bhaI paNeNa idaMsaNeNa 191 ahaMsaNeNa bAlaya 377 addiTThe raNaraNao diTThe IsA 376 375 | addiTThe raNaraNao diTThe IsA ajjaM gao ti ajjaM ajaM ciya teNa viNA majjaM ceya paDatyo ajjaM ajaM ceya pauttho ujjAgarabho ajaM puNNA avahI 374 viSaNA 382 ajaM ciya teNa viNA Add. 300*3 jAI gha Add. 72-3 V.L....39 609 adiTThae Add. 72*2 aTThei raNaraNao diTThe IsA suiTThie addhakkhara bhaniyAI For Private And Personal Use Only 337 338 9

Page #675
610 VAJJALAGGAM 65/ 555 226 344 310 288 bhaddhasthamie sUre 722 | baliyA bala va Add. 31 +8 anabarAyarasiyaM 567 aliyAlAve viyasaMta 711 acalagAkayapatta 707 avadhUyabhalakSaNa bhanamA mehalayA Add. 318*2 avamANio vva samANio 165 annaM taM sayadaliyaM Add. 349*4 | avareNa tavA sUro 642 bharaMti hiyae 274 bhavaharaija na vihiya 673 anna na ruccA cciya 521 apahidiyahAgamA 378 bhavaM lamahattaNayaM 315 madhvo jANAmi ahaM attaNa 336 anAsatte vi pie madhvo jANAmi ahaM tumha 558 bhane vigAmarAyA 287 amvo jANAmi ahaM pemma Add.349+6 bhabehi pi na pattA abbo tahiM tahiM ciya bhanmo ko vi sahAvo 390 | manco dhAvasu turiyaM 490 annolaNehaNijAra Add. 328.1 anNe na huMti thaNayA appacchaMpahAvira 453 asaI asamattarayA Add. +96*2 bhappaNakajjeNa vi asaINaM vippiya re 489 appasthiyaM na lammA Add. 161*1 asaIhi saI bhaNiyA 481 bhapahiyaM kAyanvaM 83 asamatthamaMtataMtANa appaM paraM na yANasi asarisacitte diyare 465 bhapANaM amuyaMtA 91 | aha toDai niyakaMdha 151 abuhA pahANa majhe | aha bhuMjai saha piya bhamayaM pAiyakavaM aha marai dhurAlaggo 180 bhamayA mao va 309 | ahavA tujma na doso Add. 421-1 bhamaratarukumumamaMjari 256 ahavA maraMti guruvasaNa 97 amuNiyaguNo na juppA 183 aha suppai piyamAliMgiUNa 98 bhamuNiyajammuppattI Add. 578*1| ahiNavagajiyasa Add.445*2 amuNiyapathasaMcArA ahiNavaghaNaucchaliyA 259 amuNiya piyamaraNAe 460 ahiNavapemmasamAgama 621 amuhA salo bva kuDilA 302 ahiNi bva kuDilagamaNA 560 bhamhANa tiNakurabhoyaNANa 216 | ahiyAimANiNo 462 bhalieNa va sacceNa va 629 aMgArayaM na yANai 507 bhaliyapayaMpiri 350- aMtokaDhata mayaNagi Add.318*3 bhaliyaM jaMpei aNo 72 AThattA sappurisehi 117 58 712 30 99 2 652 For Private And Personal Use Only

Page #676
INDEX 611 306 632 684 342 AraMbha ciya caDu Add. 64*4 | uttuMgaghaNaNiraMtara 305 bhAraMbho jassa imo 331 uddhaccho piyai jalaM 445*1 AlAvaNeNa ullAvaNeNa 330 uvyakaMdhara mA jUra 224 Avihii pio cuMbihiba 784 unnaya nIyA nIyA 128 AsannapaDaNabhaya Add. 312*7 | ubbibe thaNahAre Asannaphalo phaNaso 155/ ubbhijai sahayAro Asati saMgamAsA 726 | umbheu aMguliM sA 463 AsAsijjai cakko 725 | uyaNaM bhuvaNakkamaNa 774 icchANiyattapasaro 393 uyare asikapparie 166 itto nivasai attA 496 uyaha tarukoDarAo 654 iya kaiyaNehi raie 794 | uyahivaDavANalANaM iya taruNitaruNa Add. 4491 ullavau ko vi mahi iyarakusumesu mahuyara 246 uvari mahaM ciya vammaha 392 iya rakkhasANa vi phuDaM ___419 uvahi laharIhi gancira 763 iyaravihaMgamapayapaMti 720 ubbUDhabhuvaNabhAro Add. 605*1 iha iMdadhaNU iha 627 e kusumasarA tuha 394 iha tivaligmaNe iha Add. 318-1 ekatto ruyai piyA Add. 178*3 ihaparaloyaviruddhaNa ekkatthe patthAve iha paMthe mA vaJcasu 373 ekkammi kule ekkammi 704 iha loe ciya dIsaha 671 ekkasarapaharadAriya 204 iMtIi kulaharAo Add.214*2 evaM khAyaha maDayaM 577 iMdiMdira chappaya 236 | eka ciya salahijaha 65 iMdidira mA khijjasu Add. 252*3 | ekkaM daMtammi payaM idIvaracchi sayavAra Add.454-5 | ekkaM mahuyarahiyayaM 238 isisidinnakajala 297 ekkAi navari neho ucaTThANA vi Add. 312*10 ekkekamavaiveDhiya 429 ucca uccAviyakaMdhareNa 650 ekkeNa yA pAsapari 262 ujjaggirassa taNuya 364 ekkeNa vi jaha dhuttI 531 ujjhasu visaya 664 ekkeNa viNA piyamANuseNa bahuyAi 780 uDDhaM vaccaMti aho 702 ekkeNa viNA piyamANuseNa uNhuNhA raNaraNayA 384 sambhAva 781, Add. 80*3 urAmakulesu jamma 730 kkeNa vi sarau sareNa 469 172 74 217 For Private And Personal Use Only

Page #677
612 VAJJALAGGAM 399 ekko ciya duvvisaho 638 kaliyAmiseNa umbhevi 234 ekko ciya doso 731 kalaM kira kharahiyao 365 ekko vi ko viniya 170 kavaDeNa ramaMti jaNaM 568 e daii maha pasijasu 352 kassa kaeNa kisoyari Add. 624*3 emeva kaha vi kassa vi 79 | kassa kahijati phuDaM Add. 421*2 emeva kaha vi mANasiNIi kassa na bhidai hiyayaM 295 Add. 364*2 kaha kaha vi rapai payaM 22 eyaM ciya navari phuDaM 11 kaha nAma tIi taM taha 312 eyaM ciya bahulAho 51, kaha labhai sattharayaM 494 eyaM vajjAlAgaM ThANaM 795 kaha vi tulaggAvaDiyaM Add. - 26*2 eyaM vajAlaggaM savvaM 5 kaha sA na saMbhalijai jattha 398 o khippaDa maMDala 207 * kaha sA na saMbhalijai jA sA olaggio si dhammammi 154 attatta osarasu mayaNa ghettaNa 388 kaha sA na saMbhalijai jA sA o summai vAsahare 324 gharabAra o suyai villaravilla Add. 214*|| kai sA na saMbhalijai jA sA kaiyA gao pio 379 navaNaliNi 400 kakkhAyapiMgalaccho 647 | kaha sA na saMbhalijjai jA sA kajaM eva pamANaM Add. 90*6 nIsAsa 402 kaNho kaNho nisi 594 | kaMkelipallavubvellamaNahare 220 kaNho jayai juvANo 592 kaMcIraehi kaNavIraehi kaNho devo devA vi 602 kaMThabhaMtaraNiggaya 285 katto uggamai raI kaMpati valaMti samUsasaMti 405 katto taM rAyagharesu 205 kA samasIsI tiyasiMdayANa 745 katto labhaMti dhuraMdharAha 185 kA samasIsI saha mAlaIi 233 katto lavaMgakaliyA 254 / kittiyamettaM evaM 414 kattha vi dalaM na gaMdha 237 kisio si kIsa 600 kaddamaruhiravilitto Add. 178*2 | kisiNijati layaMtA karacaraNagaMDaloyaNa ___316 ki karai kira varAo 30 karaphaMsamalaNacaMbaNa Add. 559*2 kiM karaha kuraMgI bahusuehi 200 kariNikarappiyaNavasarasa 199 kiM karaha turiyaturiyaM kariNo hari-Nahara 581 kiMkari kari ma ajuttaM 528 80 137 636 640 For Private And Personal Use Only

Page #678
INDEX 613 648 13 15 kiM tAla tujjha tuMgattaNeNa 736/ khaMDija vihiNA sasaharo 126 kiM tujjha pahAe 779 khuhai na kaDuyaM jaMpai Add. 48*1 kiM teNa AieNa va 701 gajati ghaNA bhaggA ya paMthayA kiM teNa jAieNa vi 699 ! garuyachuhAuliyassa 195 kiM vA kuleNa kIraha 143 gahacariya devacariyaM 668 kiM vA guNehi kIrai Add. 90*13 ! gahavaisueNa bhaNiyaM 516 kiM vihiNA suraloe 486 gahiUNa cUyamaMjari 635 kIrai samuddataraNa Add. 72*5 gahiUNa sayalagaMthaM 578 kuDilanaNaM ca vaMkattaNaM ca 574 | gahiyavimukkA teyaM 683 kuddAlaghAyaghaNa 589 589 gADhayaracaMbaNupphusiya Add. 300*6 kuppADhaehi kuleiehi Add. 16-1| gADhAsaNassa kassa vi . 174 kuputtehi kulAiM Add. 90*4 gAhAma rasA mahilANa kulabAliyA pasUyA Add. 624*2 ! gAhANaM gIyANaM kulalaMchaNaM akittI 569 | gAhA ruai aNAhA Add. 15*1 kulavAliyAi pecchaha 467 | gAhA ruai varAI kusalaM rAhe suhio si gAhAhi ko na hIrai Add. 18*1 kuMkumakayaMgarAya 619 gAhe bhajihisi tuma kuMjara maiMdadasaNa Add. 199*5 gimhe davaggi 643 kuMdalayAmaulapariTThieNa 248 guNavajie vi neho Add. 80*1 kesava purANapuriso 599 guNahINA je purisA 686 kesANa daMtaNahaThakkarANa 681 guNiNo guNehi vihavehi 55 kesiviyAraNaruhirulla 595 guruvirahasaMdhiviggaha Add. 641*1 ko ettha sayA suhimao...khalaNaM 127 guruvihavalaMghiyA avi 273 ko ettha sayA suhio...paliaM 667 guruvihavavitthastyaMbhire 742 ko dAUNa samattho 677 | gomahisaturaMgANaM 189 ko deso ujvasio 442 gharavAvAre ghariNI 466 khaNabhaMgureNa visameNa Add. 349*2 ghAeNa mao saheNa maI 219 khaNamettaM saMtAvo 383 ghettaNa karaMDaM bhama 526 kharapavaNacADucAlira 444 gheppai macchANa pae 670 kharapharasaM sippiuDaM 688 | gholaMtatAravaNNujaleNa 286 khalasajaNANa dosA 64 caccaraghariNI 464 khalasaMge paricatte Add. 64*2/ cala camarakaNNacAlira 173 16 For Private And Personal Use Only

Page #679
614 VA]JALAGGAM calavalayamehalavaM Add. 328*4 | jaha nAma kaha vi sokkha 153 caMcupuDakoDiviyaliya Add.641*2 jai phuDu ettha muyANaM 479 caMdaNataha bva suyaNA 48 jai mANo kIsa pio 355 caMdaNavaliyaM diDhakaMci 538 jai vaccasi vacca tuma aMcala 369 caMdassa khao na hu tArayANa 267 jai vaccasi vacca tumaM emhi / 367 caMdAhayapaDibiMbAi 609 | | jai vaccasi vacca tumaM ko 366 caMdo dhavalijai puNNimAi 7 3 jai visai visamavivare 122 cikaNacikkhallacahuTTa __ 182 jai vi hu kAlavaseNaM 757 cirayAlasaMThiyAI Add. 178*1 jai sA pahaNA bhaNiyA 615 ciMtAmaMdaramaMthANa 19 | jai sA sahIhi bhaNiyA tujjha paI 624 corANa kAmuyANa ya 658 | jai sA sahIhi bhaNiyA tujha muhaM 613 chajjai pahussa laliyaM 147| jai sgasuyAi bhaNiyA 623 chaNavaMcaNeNa variso 89 | jai so guNANurAI 470 chanaM dhamma payarDa ca 90 | jai so na ei gehaM 417 chaMDijjai haMsa saraM 718 jaDasaMvAhiyapharusa 709 chappaya gamesu kAlaM 244 jaNasaMkulaM na sunaM 493 chaMda ayANamANehi 18 jatto nehassa bharo 292 chaMda jo aNuvaTTai 88 | jatto vilolapamhala 294 chaMdeNa viNA kavvaM Add.31*5 jattha gao tattha gao 544 chAyA hiyassa | jattha na ujjaggAo 333 chijjaDa sIsaM aha hou 71 jastha na khujjayaviDavo 482 chinnaM puNo vi chijjau 484 jammadiNe thaNaNivaDaNa 149 chinne raNammi bahupahu 176 | jammaMtaraM na garuyaM garuyaM purisassa chIe jIva na bhaNiyaM Add. 624*1 guNagaNaggahaNaM Add. 90*10 chuhai daDhaM kuddAlaM 586 | jammaMtaraM na garuyaM gatyaM purisassa cheyANa jehi karja | guNagaNAruhaNaM jaha uttamo tti bhaNNA 471 jamme vijaM na hUyaM 54 jaha kaha vi tANa chappanna 281 | jalaNaDahaNeNa na tahA 768 jai gaNasi puNo vi tuma 504 jalaNapaveso cAmIyarassa 767 jaha caMdo kiM bahutAraehi 266 jalaNaM jalaM ca abhiyaM jai deva maha pasano Add. 349*3 | jalaNihimukkeNa vi 747 jai devareNa bhaNiyA 622 jassa tumaM aNurattA 543 jaha nasthi guNA tA kiM 685 ' jassa na giNhaMti guNA Add.90*3 737 687 752 For Private And Personal Use Only

Page #680
INDEX 615 sarasA 557 738 jassa na geNhaMti guNA 698 | jA nIlajalaharodAra 651 jaha kaNaya taha paDimANa 771 | jAyAsuyaviraha 194 jaha jaha na caDai cAvo 210 | jAraTThaviNimmiya Add. 496*6 jaha jaha na samappaha 113 | jAramasANasamunbhava Add. 496-7 jaha baha vaDdati thaNA taha taha 208 | 242 jaha jaha vaDDheti thaNA viyasaha 209 | jIyaM jalabiMdusama 665 jaha jaha vaDDhei sasI 265 jUrijaha kiM na jae 769 jaha jaha vAei vihI Add. 119*3 jUhAo vaNagahaNaM 198 jaha paDhamadiNe taha 279 | je ke vi rasA Add.412*1 jaha paDhame taha dIsaha 793. je je guNiNo je je 140 jaha pala higuNA parachidda 710 jeNa viNA na valijjaha jaMciya vihiNA lihiyaM 674 | jeNa samaM saMbaMdho Add. 496*1 jaM jassa mammameyaM 81 je bhaggA vihavasamIraNeNa 142 jaMjaM DhAlaM laMbaI 124 jehiM ciya unbhaviyA 62 jaM jANai bhaNai jaNo 689 jehiM nIo vaDiTa je jANai bhaNau jaNo Add. 90*11 jehiM sohaggaNihI jaMji khamei samaratho 87 389, Add. 389*1 jaM jIhAi vilaggaM 225 | joikkho gilai tamaM jaMtiya gulaM vimaggasi 533 | joisiya kIsa cukkasi jaMtuha kajja bhaNa taM 415 joisiya mA vilaMbasu 498 jaM dijjaha paharaparagvasehi 162 jo jaMpiUNa jANai 272 jaM nayaNehi na dIsai 125 joja karei pAvai so ta 480 jaM pakkhAliyasAraM jo dhammio na pAva jaM sevayANa dukkhaM jhaNajhaNai kaNayaDoro 327 jA icchA kAvi maNo jhijjai jhINammi sayA jAivisuddhANa namo 201 jhijjau hiyayaM phuTuMtu 450 jAI rUvaM vijjA jhINavihavo vi suyaNI jAeNa teNa dhavalIko 760 ThaDDhA khalo bva suyaNo jAe mANappasare 345 ThANaccuyANa suMdari Add. 312*5 jAo piyaM piyaM paha ThANayarehiM ehiM Add. 312*11 jAo si kIsa paMthe 733 | ThANaM guNehi labbhai...hAro vi jANijjai na u piyamappiyaM 655 guNa Add. 90*14 jA na calai tA amayaM Add, 349*7 ThANe guNehi lAma...hAro vi neya 690 776 500 791 522 75 144 94 301 For Private And Personal Use Only

Page #681
616 VAJJALAGGAM 289 509 ThANaM na muyaha dhIro :682 : taM natthi gharaM taM Add.64+1 jjhAu sakkayakanvaM Add. 31*3 | taM natthi taM na hayaM 278 Dajhau so joisibhI 503 | taM namaha jassa goThe 591 ujjhasi Dajmasu 454 taMbAu timi supao 160 ujjhati kati 404 taM mittaM kAyanvaM jaM kira 68 DajhaMtu sisiradiyahA 656 | taM mitta kAyanvaM jaM mittaM 69 bahiUNa niravasesa 644 | taM vacio si piyayama DiMbhattaNammi DiMbhehi Add.496*3 tA kiM karomi piyasahi 411 DiMbhANa bhuttasesa 461 tA kiM karemi mAe nijiyaruvassa DhakkAsi hattheNa muhaM 612 Add. 397*1 DhaliyA ya masI | tA kiM karemi mAe loyaNa 410 DhaMkharaseso vi mahuyarehi 251 tA kiM bhaeNa kiM ciMtieNa 676 duruDhallaMto racchAmuhesu 625 | tA jAi tA niyattai Add. 389*5 taiyA vArijjatI 545 tA tuMgo merugirI 103 tai volaMte bAlaya Add. 445*5 | tA dhaNariddhI tA 659 tahiyahAraMbha 119tA nigguNa ciya varaM 695 taha kaha vi kummuhutte 380 tA rUvaM tAva guNA 134 taha caMpiUNa bhariyA 314 tAva ciya DhalahalayA... taha jaMtieNa jaMtaM 536 cheyA nehavihaNA Add. 284*2 taha jhINA jaha mauliya 437 tAva cciya DhalahalayA... taha jhoNA tuha virahe 433 siddhatthA uNa cheyA 559 taha tuha virahe mAlaha 227 tAvacciya hoi suI 339 taha teNa vi sA diTThA 412 | tAva ya putti chaillo 349 taha nIsasiyaM jUhAhiveNa 196 | tA visthiNNaM gayaNaM 104 taha ruNNaM tIi taDa Add. 605*2 | tiNatUlA vi hu lahuyaM 135 taha vAsiyaM vaNaM mAlaIi 232 | tilatusametteNa vi 626 taM kiM pi kammarayaNaM 111 tilayaM vilaya 416 taM kiM pi paesa Add. 252*2 | tihayaNaNamio vi 593 taM kiM pi kaha vi tucchaM tavaNiM pi 456 taM kiM pi sAhasaM 108 tulao bva samA 303 taMki vuccai kavaM Add. 31*6 tuha anesaNakajjammi 424 taM jaMtaM sA kuMDI 537 tuha gottAyaNNaNa taM ThUNa juvANaM 617 tuha virahatAviyAe 434 485 422 For Private And Personal Use Only

Page #682
INDEX 617 138 36 391 78 72 tuha saMgamadohaliNIha 423 | dADimaphalaM va pemma 334 tuha surayapavarataru Add. 389*2 | dANaM na dei na karei 332 tuMgo ciya hoi maNo 102 dANa na deMti bahulaM 547 tuMgo thiro visAlo 361 dAridaya tujjha guNA te girisiharA te 221 ! dAridaya tujjha namI 139 te dhanA kaDhiNuttuMga 447 dAhiNakareNa khaggaM 167 te dhanA garuyaNiyaMba | diTThA harati dukkhaM te dhannA tANa namo te kusalA diTThItulAi bhuvaNaM 277 Add. 2845 diTThI diTaTippasaro te dhannA tANa namo te garuyA 101 diveM vi hu hoi suha te dhanA tANa namo te ciya 448 diTaTho si jehi paMthiya 443 te dhanA samayagaiMda 449 diDhalohasaMkalANaM tolijjati na keNa vi Add. 551*1 dilaM geNhai appeha Add. 412*6 thaNakaNayakalasa . Add. 312*3 | dina thaNANa agdhaM 211 thaNajuyalaM tIi 311 dinA puNo ci dijjau Add. 284*7 thaNahAra tIi samunbayaM Add. 3129 dINaM abbhuddhariDaM 44 thaddho vaMkaggIvo 50 dIsaMti joyasiddhA 141 tharatharai dharA khumbhaMti 109 dIharakhaDiyAhattho tharatharatharei hiyayaM 136 ! dIhaM laNhaM bahusutta 788 thoragaruyAi suMdara 539 | dIhuNhapauraNI sAsa 223 thoraMsusalilasitto 386 | dukkhaM kIrai kavvaM daiyAdasaNatiNDAluyarasa 445 dukkhehi vi tuha virahe Add. 438*2 ThUNa kiMsuyA sAhA 741 . duggayagharammi ghariNI 457 daTUNa taruNasurayaM 319 | dUi tumaM ciya kusalA 413 ThUNa rayaNimajhe | dUi samAgamaseulla 418 dakSaNehaNAlaparisaMThiyassa 359 dUThiyA na dUre 77 daDhaNehaNAlapasariya Add. 349*5 dUrayaradesaparisaMThiyassa...mahaMtassa 786 daDharosakalusiyassa vi 35 dUrayaradesaparisaMThiyassa...vahaMtassa darahasiyakaDakkha 552 Add. 80*2 daMtacchoI taDaviyaDamoDaNaM 186 dUraM gae vi kayavippie 340 daMtaNahakkhayamahiyaM 323de pitaM pi Add. 226*1 daMtulihaNaM savvaMga Add. 199*2 demi na kassa vi jaMpai 535 daMte tiNAi kaMThe Add. 364*1/ devANa baMbhaNANa ya 477 497 322 For Private And Personal Use Only

Page #683
291 270 60 618 VAJJALAGGAM desiyasaddapaloDaM 28 / namiUNa gorivayaNassa 610 dese gAme nayare...na pasaraha 700 namijaNa naM viDhappA 100 dese gAme nayare...na viyaraha nayaNamaMtaragholaMta 430 Add. 90*15 nayaNAi tujma suMdara 296 dehi si kaha nu bhaNNai 158 nayaNAi tuha vioe 426 dosiya ghaNaguNasAraM 792 | nayaNAi nayaMti Add. 454*3 dohiM ciya pajataM 42 nayaNAi phulasu Add. 454* dhaNasaMcayA sugujjhA 565 nayaNAi samANiyapattalAi dhaNu saMghai bhuyavalayaM Add, 300*1 nayaNANa paDau vajja 299 dhanaM taM ceva diNaM 785 nayaraM na ho| dhamA bahiraMdhaliyA Add. 64*3 navaNaliNamuNAlullola 261 dhammasthakAmarahiyA 145 | na viNA sambhAveNaM 556 dhammiya dhammo subdha Add. 532*2 na vi taha paDhama 325 dhammo dhaNANa mUlaM Add. 90* 8na sahai abbhasthaNiya dhavalaM dhavalacchIe 597 | | nahakuMtagayabhinnA samuhAgaya dhAvaMti tammuhaM dhAriyA 300 ___Add. 3126 dhIrA mayA vi kajaM Add. 1192 | nahakuMtaggayabhinnA hArAvali dhIreNa samaM sama 112 Add. 312*1 dhuttIraeNa dhammiya jai icchasi 523 | nahamAsabheyajaNaNo dhuttIraeNa dhammiya jo hoi na saMti paraM na thuvaMti 37 Add. 532*1 na ha kassa vi deti dhaNaM 579 dhuttIrayassa kajje 524 nArAya nirakkhara 770 dhuttIrayANa kajjeNa 525 nAsai jUeNa dhaNaM Add. 90*9 naipUrasacchahe 354 nApai vAeNa tusaM Add. 90*5 na gagei rUvavaMtaM 566 nAhaM dUI na tumaM 438 nagdhaMti guNA vihaDaMti 123 nigguNa guNehi niya 696 na jalaMti na dhagadhagaMti Add.389*6| niyakuddAlayamajjha / na tahA paimaraNe vi hu Add. 214*3 nihAbhaMgI bhAvaMDurataNaM 353 na tahA mArei visaM 335 niddhamo guNarahio 53 na tahA loyammi 660 niddhoya udayakaMkhira 766 na mae ruNNaM na kayaM 370, nibiDadalasaMThiya 252 Add. 300*7 nimmalapavittahArA na mahumahaNassa 118 niyakammehi vinIya 703 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra niyaguNaNe havayaM kara niyaDakuDaMgaM pacchanna niyAlaesa maliNA nivasati jaratha cheyA nihaNaMti ghaNa atrekarIrakhara nIsasasi ruyali nIsa kiMpiya neccha saggagamaNaM necchasi parAvayAraM parajuvANo gAmo pakkhANileNa pahuNo pakkkhevaM nahasUi pajjharaNaM romaMco paDivajjaMti na suyaNA paDava jeNa samaM paDivana diyara paDhamaM ciya je paDhamaM ciya maha paDhamAraMbhamaNaharaM patte pipAhuNa muha sutaM bhaTThI paryAya ko guNaDDhe payariyapayAvaguNa paragharagamaNAla siNI parapatthaNApava parapurapavesavinnANa paraloyagANaM pi hu paravivara landalakkhe parasaccheyapaharaNeNa paridhUsarA vi sahAra parimusai karayaleNa vi parihAsavA soDaNa www.kobatirth.org 777 271 580 734 Add. 226*3 Add 778 472 406 169 41 476 177 235 559 * 1 46 76 66 719 Add. 496*14 Add. 349*1 INDEX Add. 438** 694 510 515 513 583 222 468 84 474 475 348 3.9 156 40 114 765 bahale tamaMdhAre ramiya Add. 4968 bahale tamaMdhayAre vijjujIeNa Add. 72*8 bahukUDakavaDabhariyANa 280 bahukUDakavaDabhariyA mAyA 669 631 | bahugaMdhaluddha mahuyara Add. 252*4 732 582 607 bahutaruvarANa majjhe bahusI vi kahijjaitaM 439 692 57 729 Acharya Shri Kailassagarsuri Gyanmandir pallaviyaM karayala pallipaese pajjUsa pasarai jeNa tamoho pAiyakavvammi raso pAiyakandassa namo pAiyakalAve pAmaravahu yAi pAyavaDio na gaNio pAvijjai jattha suhaM pAsaparisaMThio vi hu piyakelisaMga mosArieNa pihulaM masibhAyaNayaM pukAraeNa vijjaya pukArayaM pauMjasu pucchijjetA niya 458 790 708 Add. 64*5 Add. 462*1 phalasaMpattI samo 133 | baddho si tumaM pIo puNaruttapasAriyadIha purisaviseseNa sai purise saccasamiddhe puruveNa saNaM paccheNa pekkhaha mahANucojjaM pemmassa virohiya 619 313 Add. 214*4 487 21 31 Add, 31*4 Add, 300*2 pem aNAiparamattha phaNaseNa samaM mahi pharusaM na bhaNasi For Private And Personal Use Only 362 675 691

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Shri Mahavir Jain Aradhana Kendra 620 dharaNe vihA - bAlaya nAhaM dUI bAlaM jarAvilaMgi bAlA asamettarayA bAlAkavolAvaNNa bAlA lAvaNNaNihI buddha sacce mittaM beNa vi mahaNAraMbhe for viSNuppannA for vihuti Io purasA dharai dharA be maggA bhuvaNayale bevi sapakkhA taha bhagaM na jAi ghaDiu bhaga puNo ghaDijAi bhagge vi bale valie bhaggo freeread bhaNi vijaina bhaddamuhamaMDaNaM bhaI kulaMgaNA bhamara bhamaMteNa tae bhamaro bhamaro tti guNo bhamio viraM asesI bhamio sibhamasi www.kobatirth.org Add. 438* 3 519 Add. 328* 5 Add 185 : Add. 318 * 6 Add. 90*12 VAJJALAGGAM 459 | bhaggaM ciya alahato bhaya huyAsa bhuMjai bhuMjiyasesa bhuMjati kasaNDasaNA bhUmIgayaM na cattA bhUmI guNeNa vaDapa/yavassa bhUmIsayaNaM jaracIra bhUsaNapasAddaNADaMbare hi maharA mayaMka karaNA maulatasya mukkA marumarumAra ti masi maliUNa na yANasi maha sa kI paMthi 96 | mahaNami sasI mahaNami 45 95 260 Add 3498 Add. 349*9 131 203 Acharya Shri Kailassagarsuri Gyanmandir Add. 471*1 255 maggaMtI mUliyamUliyAi majjhahapatthiyamsa maDahaM mAlaikaliya mahuliyAi kiM tuha mayaNANalasaMdhukkhiya mahilA jattha pahANA mahurArajje vi harI maMdArayaM vivajjai mA irdidira tuMgasu mA upiya jalaM mAjAsa vIsariyaM 163 646 | mA jAgaha jaha luMga 506 mA jANai maha suhayaM 542 | mA jhijasu aNudiyahaM mANavihUNa ruMdIi mANasa sararahiyANaM 247 mANasasaroruhANaM 541 | mANaM avalaMbatI 772 | mANaM hu tasmi kijjai Add. 496*4 mANiNi musu mANaM 455 mAdo ciya 159 mApatti pi dijja 723 ma putti kusumA 735 mA puti vakavaka 152 mA rajja suhaMjaNae 554 mA vasu oNaya muhI For Private And Personal Use Only 395 mAruvasu putti 739 | mAlai puNo vi mAlai 307 553 440 230 231 385 320 508 491 32 Add. 50*2 603 529 245 441 Add, 72*0 202 576 1.3 789 263 Add. 263*2 357 363 356 748 488 358 282 641 473 546 259

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Shri Mahavir Jain Aradhana Kendra mAlavirahe re taruNa mA vaccaha vIsaMbha mA sumara caMdaNa mA hogA mittaM payatoyasamaM www.kobatirth.org mitta sUro kayapatta muttAdalaM va ka muttAddalaM va pahuNo muyamANaM mANa piMyaM muhAriyAi suvi harAo cipaess mUlAhiMto sAkSaNa merutirNa va saggo moNakaraNagaNi INDEX 192 ruNaruNa valahU Add. 90*7 | ruMdAraviMdamaMdira 67 re re kalikAlamahA 716 re re vizva mA 8 693 re sasivAhaNa vAhaNa vArijjato 360 | rahai piyapaDiraMbhaNa Add. 540 rehai surayavasANe 403 | lacchiNilayattaNuttANa 645 lacchIi viNA rayaNAyarassa 105 lacchIe parigahiyA 505 lalie mahurakkharae 520 | lavaNasamo nasthi raso moNa bAlataMta motNa vikesara Add. 252*1 laMkAlaeNa rattaMbara kalahakuviyagorI 606 laMkAlayANa puttaya racchAtulaggavaDioo Add. 496*10 | lIlAvaloyaNeNa vi 548 va maggapesiyAI 550 vagghANa nahA sIhANa 549 | vaccihisi tumaM pAvihisi Add. 72*7 rajjati neya kassa vi Add. 300 * 5 rajjAvaMti na rajjahi na deti rajjAvaMti na rajjahi" haraMti raNaraNai gharaM raNaraNai rataM rattehi siyaM ratratA sammi ramiyaM jahicchyAe raNAi surANa samapiUNa rayaNAya racatteNa 551 vacchasthalaM ca suiDassa vaDavANa eNa gahio 661 vadasi virahe 758vaDsa mAikalie 356 vaDDhAdhiyakoso jaM 762 vaNaya turayAddirUDho rayaNAyara tti nAmaM rayaNAyarasmi jammo 268 | vaNNaDDhA muhara siyA raNArassana hu hoi 755 vamma pasaMsaNijjo rayaNAyareNa rayaNaM 746 20 jalapa sohaM rayaNehi niraMtara pUriehi 753 Acharya Shri Kailassagarsuri Gyanmandir 241 | rAyaMgaNami parisaMThiyasta 61 rAhAi kavolatalucchalaMta re sasivAhaNavAhaNa mA For Private And Personal Use Only 621 678 596 240 633 43 483 371 372 389 *4 328 714 750 713 29 Add. 90*1 Add, 637*1 cammahabhakkhaNa digvosa hIi varataruNiNayaNa varisasayaM narabhAU 637 283 427 214 Add. 263*1 178 751 Add. 389*7 228 715 630 561 396 663 680 666

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132 622 VAJJALAGGAM parisihisi tuma 157 | vivihavihaMgamaNivaheNa 721 bavasAyaphalaM vihavo 116 visaharavisaggisaMsagga 387 vasa pahiya aMgaNa ricaya 495 vihadau maMDalidho 601 vasiUNa majna hiyae 368 vihAMti suyA vihati 672 vasiUNa saggaloe 253 vihavakkhae vi dANaM Add. 119*1 caMkamaNiyAi katto Add. 284*3 | vihavakkhae vi suyaNo Add. 48*5 paMka tANa na kI Add. 284*3 vihiNA ciya lihiyaM / __129 vaMkehi pio saralehi 298 / vihivihiyaM ciya lagabhai vANiyaya hathidaMtA 213 viMjheNa viNA vi gayA 188 vAsasaeNa vi baddhA Add. 16*2 velAmahallakallola 749 vAtAste pAvAsiyANa Add. 3731 vellahalAkAva 421 vAsAratte pAuddhaeNa Add. 445*3 | vesANa kavaDasaya 571 viulaM phalayaM thorA 502 vosaTTabahala parimala 249. viula vi jalaM jala Add. 263*4 sauNo nehasauNNo 775 vijja tuhAgamaNa ciya 517sakulakalaMka niyakaMta Add. 471*2 vijja na eso jarao 511 sakvayamasakkayaM pi hu vijaya annaM vAraM 518 saguNANa nigguNANa ya 70 vijjubhuyaMgamasahiyaM Add. 652*1 | sacca aNaMga koyaMDa 397 viyaDaM so parisakara | saccaM ciya cavaha jaNo 604 viyatA vi jaMtavAyA 534 saccaM ceya bhuyaMgI viyalai dhaNaM na mANaM 164 sacca ceva palAso Add, 641*3 viliyateeNa vi 773 sacaM jarae kusalo viyaliyadalaM pi 250 saccaM palAsa jaM viliyamaeNa gaya saccucaraNA paDivaw Add. 48*4 viyasaMtasarasa 243 sacchaMdaM bolijjA 148 viyasaMtu nAma 229 | sacchaMdiyA sarUvA 12 viyasiyamuhAi 530 sajaNasalAhaNijje vi.hagigAjalaNajAlA Add. 389*3 | saTThIi hoi suhavA virahapalitto re varagaiMda satthatthe paDiyassa vi 121 viraheNa maMdareNa va 381 saddapaloheM dosehi vivarIe raiviMbe 501 saddAlayaM sarUvaM 535 vivarIyarayA lacchI 611 saddAvasaddabhIrU vivihakA virayANa 3| sambhAvabAhirahiM 171 598 512 743 705 478 For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra saralA mur3e na jIhA sarasalieNa bhaNiyaM sarasANa sUraparisaMThiyANa sarasA nisaNasArA sarasA vidumA sarasA vi sarasaramaNasamadhpaNa saviyArasavibbhama sanvatto vasadda dharA sanvannuvayaNapaMkaya sansa eha payaI savvaMgarAgarataM - sabbAyareNa rakkhaha sabda gAu jaNo roat chuhio soha sahadda salohA ghaNaghAya sahasa tijaM na diTTho sabbhAve pahuhiyae samauttuMga visAlA sayalajaNapicchaNijjo Add. 1993 Add, 199* 4 218 717 575 63 hu kaSvakahA Add. 31*1 saMkui saMku saMkeca kuThaM goDINa saMghaDi ghaDiya www.kobatirth.org saMcuNNiya thorajuya saMjJAsamae parikuviya saMtaM na deti vAreti INDEX saMtehi asaMtehi ya saMdhukijjai fore 175 | saMbhaviNa ya ruNNaM 304 sAta sahatyadina Acharya Shri Kailassagarsuri Gyanmandir 326 293 697 sAtammi hiyaya dulahammi sA tujha kae gayamaya sAdiyahaM ciya peccha sAmAkhAmA na sahei sAmA niyaMbagaruyA sAyara lajjAi kaha sA devA tAi pANiyAi sAlattayaM payaM Uruesu 1 sAlaMkArAhi salakkhaNAhi Add. 578 2 | sAhasamavalaMbato 264 | sAhINAma yasyaNo 14 sigvaM Aruha kajjaM 161 | siddhagaNA urasthala 562 siyaka siNadIharUjjala 284 | sirajANue niutto Add, 199*1 Add. 300*4 587 sahasa tti jaM na bhajjai Add 3184 | sisiramayaraMdapajjharaNa 532 saMkuiyakaMpiro 662 sihipeNAvayaMsA 212 146 siddiraDiyaM ghaNaraDiyaM Add. 4454 Add. 4965 siMcato vi miyaMko Add. 496*12 106 sIlaM varaM kulAo kuleNa 179 | sIlaM varaM kulAo dAlidda 608 | sIseNa kaha na kIrai Add Add. 454*2 435 39 | sA suhaya sAmalaMgI Add. 438*4 107 761 92 56 supamANA ya susuttA 82 sumadda paMcama 634 summai valyANa ravo 623 428 432 Add, 438-1 514 317 764 187 620 10 For Private And Personal Use Only saMpattiyAi kAlaM gamesu 570 | suyaNassa hoi sukkhaM saMpattiyA vikhajjai Add. 496*9 | suyaNo na kuppai cciya saMbharasi kaNha kAliMdi 605 sumaNo suddhasahAvI 86 85 507 *1 573 290 321 Add. 48 * 2 333333 34

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624 VAJJILAGGAM 409 527 surayappasutta kovaNa Add. 328*3 | hatthaThiyaM kavAlaM 436 surayAvasANasamae Add. 328*2 hatthaphaMseNa vi piya / surasaripUraM varaviDavi Add. 72*1 hatthe ThiyaM kavAlaM Add. 724 sulahAi parohaDa yadujjaNassa vayaNaM __49 susaha va paMka 653 harasirasaraNammi gao 269 susieNa nihasieNa vi 728hariNA jANaMti guNA 215 suhaya gayaM tu virahe 431 | hatUga varagaiMda 618 sahiyANa suhaMjaNayA Add. 6414 haMsehi samaMjaha Add. 263*3 seyacchaleNa pecchaha 318 haMso mamANamajhe 258 selA calaMti palae ___47| so si mahAsaramaMDaNo 257 so kastha gao so suyaNavallaho hAreNa mAmi kusuma Add. 397*2 so sahANa 782 | hA hiyaya kiM kila masi 452 so kattha gao so suyaNavallaho hA hiyaya jhINasAhasa 451 so suhAsiya Add. 412*2 hiTThakayakaMTayANaM so ko vi na dIsai sAmalaMgi hiTThaThe jANivahaM 150 eyammi 343hiyae jaM ca nihitaM Add. 284*8 so ko vina dIsaha sAmalaMgi hiyae jAo tattheva 115 jo ghaDai Add. 349*10 hiyae rosugiNaM 616 socciya sayaDe so cciya 184 hiyayaTibhI vi pibho Add.412*4 so tahAiyapahiya vva Add. 312*2 | hiyaoi vi suhavo 787 so mAso taM pi diNaM Add. 412*3 | he hiyaya anvavaSThiya Add. 454*1 sosaNamaI u nivasasu 744 hosaha phila sAhAro 639 so subaha suhaM so 341 hohI taMkiMpi diNaM Add. 412*5 so sohaha dUsaMto 26 hoti parajaNisthA Add. 48*3 so hohida ko vidiNo 873 706 For Private And Personal Use Only

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GLOSSARY OF SELECT WORDS ABBREVIATIONS: ts = ; 16 = 159; d = 274. PLNM = 11:72 amalgl of Dharapala, Bhavnagar, 1917 (Samvat 193.1. DNM = aranI of Hemacandra, edition by Pischel and Buhler Bombay, 1880. Hc. = Semacandra. HS, = semacandra's Sabdanusisana. MKPS - Markandeya's Prakrta-Sarvasva. PG = Fischel, Prakrit Grammar (German). BTJAT (= 31ar, gagaw), 303, 313, 439 etc., a grown-up, adults yoliny lady. DNM 1,50. 6541 d. 421, an unchaste woman, a woman of easy virtue. PLNM 91, DNM I.18 (salaa). BODIE th (= vaata, 31*), 475, a wonder. See 7167. AT d, 492, 496 etc., a mother-in-law. DNM 1.51 (99). By d, 27, 559*1 ( = 377441737), not pausing or resting. See 4EUR. suf 11,496*8, joined, touching, clashing. From vafang = VITI, HS. VIII.4.164. ATIT 4, 701, immune from poverty. See Ite. ITT 1, 117, 327 etc., begun, commenced. HS. VIII.2.138 (= 311704. em fz4 , 204, see safe feu. ATT d, 229, 236, 245, 248 etc., a bee. PLNM 11, DNM 1.79. JH3 d, 482, deserted, desolate. DNM 1.96. Marathi GFE, JGITTT d, 364, sleeplessness. DNM 1.117 (Sanskrit 351177 ). JE 0,586, 589, digger of a well, DNM 1.85 (Sanskrit 5?). JEIT th, < = GIT), 585, homeless, destitute, gute !, 410, a cluster or mass. DNM 1.126 (Skt. 515 ). (625) For Private And Personal Use Only

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626 VAJJALAGGAM of 90 d, 318*3 (affra), to erupt, to overflow, to pop up, to shoot up. 399 d, 300*6 (segaf 4 = 37e), to wipe out. See v 99. stiae d. 306, prominent, swelling; 307, 226*3, plunged in grief. DNM 1.127. VJAU d, 304, 312*4 ( 3of44 ), to heat, to burn. 30 (also 339, 39) = 934, Imperative second person singular. HS. VIII.2.211, DNM 1.86. V383, 397*2 (3 34), 3664, 684 (SEfaa), to extinguish or to put out. (Sanskrit 29154, to moisten). V 30cat d, 698, to cut. HS. VIII.4.416. Tag d, 736, to be accepted, received or resorted. See aeg. HS.VIII.4.255. grafia d, 308, left over, remaining behind. DNM 1,132. C1. R4 316 and 3e7fc4 388. 31 d, 99, a cup, Marathi alo. alte 605,788, a cloth used by women for the lower pait of the body, a loin.cloth, a saree (izlaza). Marathi.co. surat d, 528, a virgin (91). cyfist d, 166, gored, wounded (aifa). at d, 221, a bud (ETH). HS. VIII.4.423. FEST d, 472, 479, an arbour, a bower, a thicket. DNM 11.37. got d, 562, a pair of tongs or pincers. afsu d, 509, spoiled, sullied, besmeared. api d, 769, sugar, Marathi CEFIET. DNM 11.66 (aastal). vece d, 220, to start up, to arise (enfexia, Ratnadeva). I. $. Vlll. 4.395. 77777 d, 13 an uncultured, untrained, inept person, a rustic. Connected with Skt. grAma. Hindi gaeNvAra. TOT th, (= 15), 90, moral taint; 203, humiliation. TART d, 16, see tatt. TT 2,352, early morning, PLNM 71, DNM II. 96. connected with Skt. Teri. For Private And Personal Use Only

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GLOSSARY 627 Iubio d, 49*11, whispering campaign. DNM II.110. (= 80114. hoil). Marathi J'INT, grad, to revolve. HS. VIII.4.117. Causal base 919 598, to causa to reel. Marathi yao, gaiari. gratd. conomatopoeic) 285, to grunt, to gurgle. Marathi yetu. aco d, 265.5.6,070 etc. (Passive base from voc), to be taken received or accepted. HS. VIII.4.256. Connected with the Vedic root 9 (TAT) otto ad qua>874&> cy). 3131 d. 389*5, a horse, DNM 11.111. Connected with Skt. az, SIZ, 136, 36, 300*3, to roll about: 430, to well up. HS. VIII. 4.117 ( = vao 776 d, 223, 225, 226*2,*3, to taste. HS. VIII.4.258 ( = vet). Weber equates v 997 with Skt. 5 to eat. Marathi . Te d, 210, to ascend, to climb up, to mount, HS.VIJ1.4.206 ( = 3918). Marathi 9647. 2017 d(Causal base from var), 532*1, to place, to put, to mount. Marathi acau. #gal d, 454*3, a blow or stroke. HS. VIII.4.406. 2507 d, 267, act of climbing, rising or ascending; ascension. 72 d, 97, 6014. to speak, to talk, to utter. HA. VIII. 4.2 ( = p!!. Connected with Skt, root 97 to speak ? THE d, 182, stuck up, immersed, submerged. DNM 111.2 ( = 49), * d. 314, 31*7, co press, to squeeze, to pack tightly ( faqtea). HS. VIII.4,395 ( = 3 ). Marathi giao, alqot, . *7 d, 4:1, act of being pressed down or trodden. (= fausa). 7 d, 81, to speak. 1PET 1, 182, sticky. Marathi films, fam. fang d, 182, mud. DNM III.11. Marathi faaa. faig d, 397*2. fire. DNM III.10. d, 500, 524, to blunder, to miss. Marathi 90. HS VIII, 4.177 ( = v ). For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 623 www.kobatirth.org VAJJALAGGAM (=) d, 681, fallen down (7). ad, 277, the pan of a weighing balance 1). d, 219, 337, 263*1 etc., wonder, astonishment, astonishing thing. PLNM 451, DNM III.14 (a). Connected with Skt. codya, d, 14, 270, 278, 284 etc., a wily, artful, clever, shrewd, cunning person; a wise, intelligent. prudent person (, faz). DNM III.24. Weber connects with the root to cover, to conceal. d. 75, 147 etc., to behove, to become. ( Connected with the Vedic root Acharya Shri Kailassagarsuri Gyanmandir appear. Ax th. (=9293, 1), 281,a shrewd, clever person.DNM III.24. 'd, 434, 373*1, to produce a crackling sound, as when a moist thing is thrown into fire; 496*10, to simmer, to sizzle. See / simasima HS. VIII.4.100 to look, to d, 718, to leave, to abandon. [connected with the Prakr root #3 ( = ?, HS. VIII.4.91) to vomit]. Marathi ie, Hindi Biear. Bad, 518, butter-milk. DNM III.26. Hindi sit. fa d. 105, touched. Connected with Sanskrit . DNM III. 27; IIS. VIII.2.1 38, 4.258. for d, 400, 72*3, to touch. HS. VIII.4.257 (only in a passive sense). 'fad, 367, 252*2, to touch. HS. VIII.4.182. Marathi fP, ed, 625, to escape. Connected with the Skt. root (VIP) to cut, (X.P). Marathi red, 607 (causal base from untie, to loosen. Marathi gd, 757, to escape. d, 586, to bring down or bear down forcibly. HS. VIII.443 (=. Appears to be phonetically connected with in d, 607, act of loosening or untying. 3 d, 789 (= aife), deserted, abandoned. 3), to separate, to release, to . For Private And Personal Use Only

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GLOSSARY Acharya Shri Kailassagarsuri Gyanmandir - 420, 585, 612 etc., to speak, to say. HS. VIII.4.2 ( v). Appears to be phonetically connected with. 3d, 183, 544, to be yoked. Marathi . HS. VIII.4.106 (= to yoke). 629 d, 22, 462, 614, 676, 769 etc., (1) to be distressed or pained Marathi, HS. VIII.7.132 (=f)( (2) to be angry, to curse, HS. VIII.4 135 (=). aard, 003*2, to see, MKPS. Connected with Skt. atag. 1,775-778, a lamp. DNM III.49. Appears to be connected with Sanskrit jyotiSka. af d,475, 740, af 352, 73) etc. (= Sanskrit a), quickly, at Marathi jhaTakan. once. (onomatopoeic), 327, to jingle, to tinkle. d. 611, to cover up, to close. Not recorded by Hc. in this but in the sense of to wander, HS. VIII.4.161. Marathi jhAMpa, jhAMpaDa. MKPS records in the sense of vchAday. sense, DNM IV.9 records et in the sense of Id, 124, a branch. zAkhA Marathi DahALI. eit d, 327 ($?P$?etc), a golden girdle or waist-band (=). Marathi ,,, a string or rope. Ratnadeva equates with Skt. davaraka. V 612, to cover, to screen. Sanskrit Marathi jhAMka. Seems to be connected with HS. VIII.4.21 ( = / chAday ). Pali thaketi, d, 509, to drop down, to fall down, to be spilt, to sway, to swing, to swerve, to move. See / hala. Marathi, 20. * d, 31*7, 284*2, 559, kind, soft, gentle, sensitive, sentimental, sympathetic. PLNM 827, DNM VII.74. Marathi haLahaLa, haLahaLaNe, haLavA. For Private And Personal Use Only afa d, (onomatopoeic), (a), 358 with a thumping or snap. ping sound. Marathi ad, 251 (agqkfgan), a branch shorn of flowers, leaves etc.

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630 VAJJALAGGAM fa d, 262, a crow (or crane); appears :o be connected with: Sanskrit 1912-4. PLNM 67 ( = $15). $698 d. 625, to roam, to wander. Seems to be connected with V5 = VT, HS. VI 1.4.161. Marathi y1601. $d, 318*1 ( = 449%), a cluster, a bunch. acid, (onomatopoeic), 124, with a snapping, crashing sound. Marathi taTakan. ai 12 d, 624* ( = 1997), devoted, intent, expert, proficient. DNM V. 3. at 64. 121, 555, 582 etc , to be able to do something. HS. VIII. 4.86 ( = 775). Connected with Sanskrit v. to cross. gaat 1, 395, servants, attendants, retinue, entourage. azaz 1,509, 510, (1) 21847 parchment, paper, (2) 4243 bed-sheet, bed.cover, DNM V.21 records 4747 in the sense of a pudendum muliebre. aan d. 456, food grains fit to be eaten ( 84**, ***T), DNM V.1. Mat d, 160, a cow. PLNM 69, DNM V.1. Connected with Skt.. 4191, a reddish, brown cow. goud, 153, 225*2, 496*10. chance, accident; 90*6, random or casual effort. DNM V.15( = i dla). In d. 245, to roam or to wander (Ratnadeva). Seems to be connected with Hindi 17 (371al) to be distressed, to be uneasy (= Sanskrit 3914). 25 d. 153. stunt Genly, to hold on tenaciously, to stay on, to persevere. HS. VI[1.4.161 = ). Marathi GiFpi, ini. 2* ( = ) d, 182, 183, come to a stand-still or dead scop. ( = 779). y 4: 225, to spit. Perhaps connected with Skt. Palfi, Marathi dhuMkaNe 27T2TTUIT d, 136, to tremble, to quake, to flutter, to shudder, to pound furiously. Marathi 4547". PTTET , 109, 235, 445*3, same as above. fra d. 737, to show, to display, to exhibit. HS. VIII.4.32 ( = 2 ), Marathi gravi. For Private And Personal Use Only

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GLOSSARY 631 VITA 1, 81, 18*1, 312*2, to pain, to torment, to distress, HS.VIII. 4.23 (=V77, causal of 8). Connected with Skt, deno minative SHIT, according to Weber. V d, 389*6, to radiate heat, to burn furiously. YA, 53 (i) PA, piety, virtue, (ii) Young a bow. #fra d. 4+5, doubt, misgiving, apprehension. Marathi $1999. atarao d, 408,601, promise of an offering, worship etc. made to a deity, the fulfilment of the promise being dependent on the attainment of the desired object. DNM IV.2 (= garaani) Appears to be connected with Sanskrit qafiza. Marath an. PETU d. 51, a nail-cutter (7077al). Seems to be connected with (TCEMEKTU ETUI). forest d, 198, 517,579 etc., to see. HS. VIII.4.181 (= VE). 43 160, full-grown. matured, fully developed, strong, mighty PLNM 52 (= 412). HS. VIII.2.174 (= AFa). Connected with Sanskrit 997 ( = 4* in Prakrit) with (the pleonastic Taddhita suffix . GRECU d, 619, fully developed, full-grown. DNM VI.25 ( = quia 919). 974 d, 291, lean, thin (Marathi 917m, 99917); 537, abounding in leaves (97468). HS. VIII.2.173. DNM VI.14 (= cileu). qald, 635, the staff carried by a door-keeper in a palace (patentele Ratnadeva). VITAT 1, 45, to forget. HS. VIII.4.75 ( = V AT). 9716tb, 122-125, 230, 245, 252*3, hostile, adverse. unpropitious (=qra), TRIES 523-527, the back-yard of a house (7892112717). Marathi Pe. Seems to be connected with #TE > 9779EUR > 473747783. Voeg d, 319, to proceed, to happen. Seems to be connected with age (T22 >933 >4072). qala ( = 987f34, = 9977), 24, 28, begun, commenced, expressed, brought to expression. TAU 309, 549, 570 etc., (1) a particular kind of deer (ar), DNM VI.4, (2) palm of the hand ( = sea, na, Marathi 4A1). (3) Large, wide, extended ( 49a, = fans, Resta). For Private And Personal Use Only

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632 VAJJALAGGAM 907 397, sufficient, adequate, being a match for. PLNM 526 (= paryApta). Seems to be connected with Skt. prabhUta. Cf. parAhutta. 9H 613, vga 544, 49 378, 683, to wipe, to rub. HS. VIII.4. 105 ( = 147). Appears to be connected with Sanskrit Atoa. q d, 654, a parrot. PLNM 291 ( = c). Appears to be con nected with Sanskrit 119, (cf. gora, vezatim, iza). oor d, 212, a plume, a feather. PLNM 294, DNM VI.58. 64 b, 407, 409 etc. (= FT3), touch, contact, act of touchingi PLNM 792. HS. VII14.182 (ViA = Vet). 10 tb, 31*1 ( = 1T2) touch, contact. HS. VIII.4.182 (V 919 = !). i tre d, 112, 437, 495 etc., to drop away, to disappear, to vanish. HS. VIII.4.177 (= v*?). Marathi Pozo. the d, ( = ftofz34), 345, vanished, disappeared ( = 5EUR or 78). SE 450, 496*13 etc., to burst, to break, to be smashed. HS. III.4.231 ( = V . Marathi preot. ya ( = F1731), 793, 31945, torn, worn out, broken, smashed. ased, 160, a bull. DNM VI.91 ( = it). TEETH 2,561, bread or cake made of gram flour (974FT, Ratna deva). anggu 0,68, 582, a figure or portrait painted on a wall (fufaa1394), a doll, a puppet. Marathi angst. Appears to be connected with sig, arm. area d, 148, to talk, to speak. HS. VIII.4.2 (VITE = V51). Marathi alo), a d, 486, to immerse, to plunge. Appears to be connected with VIE. HS., VIII.4.101 ( = VAFEL). Causal base ale sats >s, to cause to sink. alteru d, 344, ship, vessel. DNM VI 96 (= 4984). Connected with Sanskrit afa> afgi4 >alftiu>aiferents according to Weber. bohisthiya d, 164, a sea-faring merchant prAvahaNika or yAnapAtrika). HTET 60, frightful, dreadful. PLNM 109. Connected with the Vedic root to fear, causal 2147 to frighten. For Private And Personal Use Only

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GLOSSARY 633 #73747 d, 364*1, vanity, pride. PLNM 89, DNM VI.120. HTE d, 202, 230, small, tiny, raw, undeveloped.PLNM 472, DNM IV.117. #77 d, 31*5, pride, vanity. PLNM 89, DNM VI.120. H d, 500, 559*2,578*1, to :pound, to pulverize, to press, to squeeze, to knead. HS. VI!1.4.126 ( = 17). Marathi HOUT. had, 780, 232*1 etc., to desire. HS. VIII.4.192( = V ). FEHE d, 234, 728, 364*2, to spread (used of a smell or fra. grance). HS. VIII.4.78. #EFA ,520, ( passive base) to be struck. Appears to be an in tensive form from v 5+7 (HS. VII1.4.264). 3d, 749, mighty, big, large. DNM VI.143 (= 11). Connected with AC ( = HET), with 92 as pleonastic Taddhita suffix. ATT d, 34, evil, wicked, malicious design. PLNM 807, DNM VI. 145. H3 d, 64*4, a dog. PLNM 62, DNM VI.114. Ho d, 47, 69, 526 etc., to give up, to abandon, to desert, to transgress. HS. VIII.4.91 ( = V1957). TOTETOR d, (onomatopoeic), 633, to produce a humming sound. d, 263*4, a tiny creature (51a, 517). TICIET (TIC1 + a Taddhita suffix), co, lustrous, illustrious, destined to be great or eminent. figrat d, 31*2, 207, 633, 654, line, series, succession, collection, multitude. PLNM 106(20), DNM VII.1 ( = 482.). V ENEOT d, 240, to drone, to moan. #d, 633, 788 (674), broad, wide, spacious (fatale, Quast. PLNM 126, DNM VII.14. Marathi *. et d. 789, width, breadth (abstract noun from 57 with Taddhita suffix s). Marathi 27. +T d, 205, 207, shaving, carving, pacing, slice, shred. Connected with viq, HS. VIII.4.194 ( = ). v67 d. 389*4, to stop. HS. VIII.4,218 ( = 754). For Private And Personal Use Only

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zr` VAJJALAGGAM 1 d, 306, 328 etc., to look charming, lovely, graceful. HS. VIII.4.100( = V(13). TIT d, 146, 461, 560, poor, indigent. DNM VII.11(= 13). See < d, 315, 284*4, lovely, beautiful, charming. 'DNM VII.17 ( = 77). al 637, 637*1, (1) name of a city, the capital of Ravana, (2) the branch of a tree. 37837 247, given, taken, ascribed, attributed, past participle from: est to take (1a). May also be connected with VT (causal) afha, zifira, or with vol (causal', afva or Pa. #d, 269, to hide. HS.V111.4.55 (= v fazi). May be connect-- ed with you to vanish, to disappear, to hide. Cf. the use of the word om by Panini in the sense of elision or omission. asal (T) d, 15 to harass, to torture. May be conargat (it) d, 16*1, 5 nected with the Skt. root sa 10 pul. out, to pluck, to tear off. aga d, 418, 448, to slip, to drop or fall down, to be loosened or dishevelled. HS. VIII.4.197 (Even). afet 299, big, great, serious. DNM VII.29 ( = Jezi). From age (=aa= k) with as pleonastic Taddhita suffix. HS. VIII 2.174 (75=ET ). Marathi afem, Hindi aet. acqiz7 d, 157, the Cataka bird. PLNM 293, DNM V1.90. Hind QUIET, 991ECI. aihed, 636, sound. PLNM 47 (9715 = 2940). May be connected with Sanskrit mamera. arrigur d, 397*2, Cupid. DNM VII.42 (quet = #277). GTA d, 492, residence, sojourn ( 914, aaaa417, 6784). Hird aites d, 628, swift, agile. HS. VIII.4.422. *27, 89, 90 avoidance, shirking, shunning, missing. Connected with Skt. 950 97501> u>. afzal d, 105, 257, 261, a stream or rivulet (arat, zugegang). DNM VII.29. For Private And Personal Use Only

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GLOSSARY 635 fartiyaz d, 153, confusion, difficulty. DNM VII.61 ( = 3132ar ). Connected with the Skt. root IT (IV.P.), to be perplexed or confused. fazant 390, to be extinguished; 563, 389*3 to extinguish. Con nected with fav24. HS. VIII.2.128. Marathi @gut, eft. fag d, 483, Rahu, DNM VII.65. facea d. 100, (passive base', to be obtained. HS. VIII.4.251. Connected with Skt. fazat according to P. G. fao d, 792, to weave. Marathi quiut. THE d, 293, 678-680, to spread, to bloom, to dilate, to become manifest. HS. VIII.4.176 ( = v ); HS. VIII.4.195 (v atz = ). fawr d, 183, to become sad or dejected. HS. VIII.4.132 lagu d, 333, sadness, sorrow, dejection (aa). ada ,741, perhaps connected with fasa, to mock, to imitate, to grin. Marathi Qaradt. HS. VIII 4.93 (= vag), VIII.4.156 (=v3917). *# 249, disappointment, frustration, delay (27*, QFH, fa). ae d. 96, delicate, lovely (943); 421, expanded, blooming: (Ratnadeva!. DNM VII.96 ( = 75, 717). ale d, 429, 726, 349*1, 445*5 etc., to go, to pass to go away, to depart, to vanish, to disappear, to transgress, 10 violate. HS. VIII.4.162 ( = T), VIII.4.258 ( = 1 1). qaT d, causal of vates), 70, to cause to go. atero d, 145, 427 etc., gone away, departed; 425 violated, trans gressed. HS. VIII.4.258. Connected with 7748377 according to Weber. asfigut d', 464, next-door neighbour. DNM VIII. 10 (AzTU -- Dihaara). api d, 696, exchange, barter (zaffany, Ratnadeva). VART th, ( = 48147, simiznalti, 95, 382, 02, 438*4, 496*7, to come to an end, to be finished; 113, 123, to be fulfilled or realised, to be crowned with success, to attais to consin natics; 339, 343, to offer, to surrender; 318*2, to be adequate. For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra 636 VAJJALAGGAM samasasiyA th, equality. ), 112, rivalry, emulation, competition, A$?AA tb, ( = $?$?P), 156, 233, 745, same as above. DNM VIII.13 (= spaddhI). 'd, 217, to be enough, to suffice, to be over, to come to an end, to be finished. Marathi (ziqoi). Ad, 263*2, happiness (). d. 403, 491 etc., to tell, to proclaim, to announce, to declare to speak. HS. VIII.4.2 (=4). Appears to be connected with Sanskrit . fata$?d, 389*6 (onomatopoeic), to simmer, to sizzle, to see the Marathi zivazivaNe. 'faiaid, 404, 405, same as above. faf d, 614, breast). PLNM 227, DNM VIII.31. 482, a rake, a libertine (aff, Ratnadeva); a place calculated to inspire a sense of security and confidence (Evizvasta). d, 181, challenging, insulting words. Marathi 1 (8159, from Sanskrit / AkAray). d, 190, to shake, to be shaky or unsteady. grad, 389*4 (causal base from agitate. Marathi halaviNe. Eth, (= Sanskrit VI. P.) to become contracted or shortened. Marathi g 3), to cause to shake, to For Private And Personal Use Only

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Shri Mahavir Jain Aradhana Kendra PAGE 9922 38 18 6 10 10 24 11 7 27 LINE 4 du 26 3 9 30 26 34 2 35 5 63 4 67 last line 82 2 82 6 94 2 4 45 2 102 110 163 190 190 19% 242 257 75 21 5 5 15 O 6 pakkAya separately from pINunnayAga pariosaM niyahaI gADhAliMgie 122 paribhramana 129 foot note 1 cuMbaviNa 147 2 151 8 3 shy 574= 336 14 423 www.kobatirth.org 10 ERRATTA READ yAgati ya kuvayaM kupadaM jAgati japati puhavI raNaM sAhasena vivare thirAi kusumehi vizeSaNadvArA diDhaviddhAI patte ghummAvano joba pahalU sariva saMjaya sabhI 471*2 473 27 637 jAgati tha avayaM apadaM yAti japAna puhabo rannaM FOR sAhasena vivaraM virAi kusumehi vizeSaNadvAra ugavaNaraMtara pItrayANaM pasiosaM ni yaha gADhAligie paribhramaj cubeviNa dinibaddhAI patta dhummA vibho gura suricca saMnaya khabhaH 472*2 573 28

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*638 VAJJALAGGAY FOR Taddhita HS. VIII.2.145. mibbhala drop the number 145 kriyatAm pRyatAm PAGE LINE READ 4257 Krt 4258 as in Skt. bhidura, medura etc. 432 3 vimala 436 2 from bottom 4427 niyatAm 448 2 pUryatAm from bottom 449 19 udbhinna 453 25 235 453 31 236 462 27 602 507 23 jahicchAe 5108 491 510 17 sAhemi uddhinna 135 136 60 jahijchAe 421 sAheSi The word Pali has been printed with a long final i in the Notes. It should be read as ending in short i. For Private And Personal Use Only

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Prakrit Text Society Series. 1. Angavijja (Science of Divination), edited by Muni Shri Punyavijavaji, Eng. Int. by Dr. Motichandra and Hindi Int. by Dr. V. S. Agrawala, 1957, Demy Quarto Size, Pages 8 +94 + 372. 21-00 2. Praktra-paingalam, Part I, edited by Dr. Bhola Shankar Vyas, (Text, Sanskrit Commentaries, Hindi Translation, Philological Notes and Glossary), 1959 Demy Octavo Size, Pages 700. 16-00 3. Cauppannamahapurisacariyam of Silanka, edited by Pt. Amritlal Mohanlal Bhojak, Introduction by Dr. Kl. Bruhn, 1961, Demy Quarto Size, Pages 8+6+384. 21-30 4. Prakrta-paingalam, Part II. (Critical Study of the metres and language and literary assessment of the Text) by Dr. Bhola Shankar Vyas, 1962, Demy Octavo Size, Pages 16+ 16 +592 + 12. 15-00 5. Akhyanakamanikosa of Acarya Nemicandra, with Commentary of Amradeva, edited by Muni Shri Punyavi jayaji, Introduction by Dr. U. P. Shah, 1962, Demy Quarto Size, Pages 8+26+18+ 30+ 424. 21-00 6. Paumacarivam of Vimalasuri, Part I, Revised Edition of Dr. H. Jacobi, edited by Muni Shri Punyavijayaji, Hindi Translation by Prof. S. M. Vora, Eng. Int. by V. M, Kulkarni, 1962, Demy Quarto Size Pages 8 +40 + 373. 7. Paia-Sadda-Mahannavo by late Pt. H. T. Seth, Second Edition, 1963, Temy Quarto Size, Pages 64+ 952. Library Edition Rs. 30-00. Student Edition 8. Pasanahacarju of Padmakirti, edited by Prof. P. K. Modi, with Hindi Introduction and Translation, Word Index and Notes, 1965, Demy Quarto Size, Pages 8 + 124 + 170 + 232. 25-00 For Private And Personal Use Only 20-00

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(2) 9. Nandisutram with Curni of Jinadasa, edited by Mini Shri Punyavijayaji with Indices, 1666 Demy Quarto Size, Pages 8 + 16 + 104 10-00 10. Nandisutram with Vrtti of Haribhadra and Tippani of Srichandra, edited by Muni Shri Punyavijayaji, 1966, Demy Quarto Size, Pages 8 + 16 + 218. 15-in 11. Markandeyi's Praksta-Sarvasva, edited by Dr. Krishna Chandra Acharya, 1963. 20-00 12. Paumacariyam of Vimalasuri, Part II, Revised Edition of Dr. H. Jacobi, edited by Muni Shri Punya Vijayaji, Hindi Translation by Prof. S. M. Vora, Eight Appendices and Orthographic Notes by Dr. K. R. Chandra, 1968, Demy Quarto, Pages 16 +222 + 160. 22-00 13. Kathakosa of Sricandra edited by Dr. Hira Lal lain, 1968. Works in Press 1. Sutrakritanga Curni. 2. Dasakaliya Curni. 3. Prithvicandracarita. 4. Mulasuddhiprakarana. 5. Prakrita Grammar of Kramadisvara. Commission : No. 1 to 6 and No. 8 to 10. No. 7. = = 33% 25% Secretary Prakrit Text Society, L. D. Institute of Indology, Ahmedabad 9. For Private And Personal Use Only

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