Vivagsuyam

Author(s): Madhusudan Modi
Publisher: Gurjar Granth Ratna Karyalay
Catalog link: https://jainqq.org/explore/002313/1

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The Vivagasuyam THE ELEVENTH ANGA OF THE JAIN" CANON
निग्गंथपावयणेसु
एगारसंगभूयं विवागसुयं
Edited With Introduction, Translation, Notes, Glossary,
Abhayadeva's Commentary etc.
BY
V. J. Chokshi M. A. Dakshina Fellow : Ardha- magadhi, Gujarat College: 1931-$2“: “Ahmedabad
M. C. Modi M. A. LL. B. Formerly Fellow, Sir Par-* sharam Bhau College : *
w Poona Dan A

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: Published by : Shambhubhai Jagahi Shah Gurjar Granth Ratna Karyalaya Gandhi Road ... ... Ahmedabad
...
Text etc. Printed by Maganlal Laxmidas Patel
At the Surya Prakasha Printing Preas : Pankgre Naka
A b modabd
Translation Printed by Manilal Chhaganlal Shah
At the Virvijaya Printing Press : Kalu pur, Tankohal
Ahmedabad
y
.
.

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CONTENTS
Pages
,
.
I Foreword . . · II Introduction. III Vivagasuyam (T IV Notes V Translation VI Abhayadeva's Commentary . VII Glossary .
3-13 1–84 85–102 1-136
.
.

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Foreword.
1
It gives me great pleasure to get this occa sion of writing a short foreword to the present volume by my pupil Mr. Vadilal Jivabhai Chokshi M. A, and Mr. M. C. Modi м. A. LL. B. It contains the complete text of Vivagasuya (which is prescribed by the University of Bombay as a text-book for F. Y. A. in Ardha-Magadhi) with translation, notes etc. I think, this supplies the need of the University students taking ArdhaMagadhi as their second language.
j
same
The text of the Sutra is well-edited and the the commentary of Abhaydeva on which was only available in the Agamodaya Samiti Edition, now out of print, is also given. The notes are clear and concise. The English translation is literal, lucid and elegant and makes the understanding of the text easy and intelligible. The editors have greatly succeeded in rightly keeping up the spirit of the original Prakrit text and I think it will be of great use to the college and University students preparing for their examinations. The F. Y. A. students especially will find it of invaluable help to them and I strongly recommend it to them for their advantage. The

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laymen wishing to know about what this Jain text contains, will also be able to follow the text lucidly, correctly, and clearly in the translation.
The editors deserve much credit for the publication of this volume which I hope will receive the same warm and ready reception at the hands of the students and the general public as the other volumes which they have previously edited with equal ability.
1st June
1935. Ahmedabad
K. V. Abhyankar M. A. Professor of Sanskrit and
Ardha-Magdhi Gujarat College
Ahmedabad.

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Introduction. The Jain Canon in the present form belongs to the S'wetambaras. It was redacted by Devardhi-ganin Kshamas'ramana in the present form in Vira Samwat 980=A. D. 513, at the Council of Valabhi. The Jain canon consists of 45 scriptures viz. 11 Anga Sūtras, 12 Upanga Sutras, 10 Prakirna Sūtras, 6 Cheda Sūtras, and two Chulika Sutras viz. 1 Nandi-Sūtra & 1 Anuyogadwära-sútra and 4 Mūla-Sūtras. Originally there were 12 Anga Sū as; but the last Anga Ditthivāya was soon forgotten and lost. Thus we have only 11 Anga Sūtras with us. The Vivagasuya is the Eleventh Anga of the Jain Canon.
Vivāgasuya is divided into two books: "The fruits of bad acts” and “ The fruits of good acts." The first book contains ten lectures, each of which teaches one or the other moral lesson. The first lecture of Miyāputta teaches us that tyrannising over the subjects by a governor (like Ikkāi) by levying upon them heavy taxes and

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refusing to listen to them etc. is a great sin leading even to hell. It also gives us some information about the medical science in those days. Moreover, it, as well as some of the forthcoming lectures (viz. seven, eight and ten), tells us that no medicines can cure the terrible diseases and pain which are a result of great sinful actions. The side-episode of the blind man also indirectly teaches us the lesson of contentment and of not minding miseries because there are persons in this world who are more miserable even than we.
The second lecture of Ujziyaya tells us that torturing animals by cutting their limbs and eating their flesh etc. as also drinking wine is a great sin and leads to gallows and hells. It also gives us some information about the ancient customs of the public announcement of offenders and the mode of taking them to the gallows. It also teaches that addiction to harlots, sexual enjoyments and other vices such as drinking wine, gambling etc. are also great sins and lead to transmigration into hells and other lower existen, ces for endless time. It also gives us some legal information viz, in ancient times when a courtesan became a kept mistress of a person she had to

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9.
8
Wuauuicery
live like a faithful wife and any person visiting her can be charged with adultery.
The third lecture of Abhaggasena teaches us that destroying the eggs of various birds and selling them publicly as well as devouring them is a great sin leading to the miseries of the galows and hells. By the by, it also gives us some information about the settlements of thieves in former times, and it also throws further light on the ancient mode of taking a person to the gallows by exposing him before the public, and to his great torture, relentlessly killing before his very eyes, his own near and distant relatives and mak. ing him eat their flesh and blood. This presupposes, very ancient days when the penal laws were yet rigid and barbarous and had not seen the dawn of modern civilization and reforms. A moral can also be drawn from the fact of Abhaggasena's death at the hands of king Mahabbala that intoxication due to wine and too much fondness for taste and food lead even an invincible man to ruin.
The fourth lecture of Sagada lays emphasis on the evil fruits of eating flesh and eventually on those of the heinous act of enjoying sexual pleasures with one's own sister. It has also been shown; as in the second lecture, that addiction to

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harlots leads to ruin. Moreover, light is thrown on one other ancient mode of execution. An offender was made to embrace a red-hot iron statue of a woman and he thus met a miserable and cruel death. This custom also appears equally barbarous like that of taking an offender publicly to the gallows as referred to in the second and the third lectures. But it should be remembered that equally barbarous were their customs of eating flesh, eggs, wine etc. This lecture also corroborates the legal information obtained in the second lecture.
The fifth lecture puts forth the evil fruits of offering human beings in sacrifices, a great revolt against which, it should be noted, was raised by Mahāvîra the Establisher of the Jain Religion, and Buddha both of whom were great reformers of the fifth or the sixth century B. c. The evil fruits of being addicted to other persons' wives have also been emphasized.
The sixth lecture points out the bitter fruits of tyrannising over the offenders by a state officer in the position of a jailor. Eventually a lot of amaz. ing and blood-curdling information is given about the implements used for punishing thieves and other offenders in olden days and the treatment given to them by jailors. Utterly cruel and barbarous

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were the weapons and the treatment used-much more cruel and barbarous even than the weapons and treatment described in the third lecture and other foregoing lectures too. All these customs presuppose pre-civilization days when the laws and customs of the people were quite wild, cruel and barbarous, Such heinous actions have, however, their bitter fruits and their doers have to suffer equally cruel pangs in return as the example of Nandivaddhana shows. The evil fruits of the greed of kingdom etc. even at the cost of one's father's life have also been emphasized.
In the seventh lecture, the evil fruits of eating flesh and prescribing it to others even for medicine have been further emphasized. We also get the knowledge that the superstitious custom of propitiating certain deities by women for getting an issue ( preferrably a son ), which was so devoutly followed by them in former days and which is extant even to-day in almost all parts of India, existed in very ancient times and that its germs may be said to have been in existence in India even before the composition a of the Jain Agamas (i.e. roughly even before the 4th or the 5th century B. C. ).
The eighth lecture does not give us any other new information but it further emphasizes the evil

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fruits of eating flesh, and the greater emphasis has been specially laid upon the evil fruits of eating the flesh of various kinds of fish probably to enlighten people who might be eating the flesh of fish much more than that of any other animals, or it might have been meant for the enlightenment of a certain class of persons who, as even to-day, consider the eating of the flesh of fish as less harmful and less irreligious than the eating of the flesh of any other animals.
The ninth lecture puts forth a vivid picture of the nature of this human world in which men and women, for the sake of gratifying their emotions and passions by which they are greatly swayed, do not hesitate to commit even great sins like murder. It casts a shadow of many an intrigue and intricacy so often employed in this world by men and women who are completely overpowered by the evil influence of lust and other passionate desires which are the root-cause of worldly miseries. The intrigues of women, especially, play an important part in the drama of this miserable worldly life. The mothers of the four hundred ninty-nine queens of King Sihasena conspire and decide to kill Sāmā the only beloved queen of king Sihasena because the latter did not

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make love to their daughters. The plot is, however, soon discovered by the king who put all those mothers and their daughters to death by putting them in a palace and setting it on fire one night. Greatly enamoured, as he was, of queen Samā he did not think over the wicked nature of the heinous act that he had done and as a result of this wicked act he was re-born in hell and after that as Devadatta. This second episode of Deva
datta opens a further page of the crooked intrigues of women, and shows the climax which such women would reach for satisfying their lust and passions without caring even for the happiness of their own husbands. This lecture, however, puts forth one good aspect of this world also. It teaches us one noble and important lesson of becoming greatly devoted to our mothers which, if put in the language of the Hindu Upanisads is "geat H"-adore as your mother a god. And the example of king Pusanandi, given here in this respect, is worthy of imitation and praise.
The tenth lecture has hardly to say anything more than what has been said in some of the foregoing lectures. It emphasizes the evil fruits of leading the life of a courtezan and shows that no medicines on earth, even, can ever cure the

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pains and miseries resulting from such sinful acts.
It will be seen from the above discussion that the ten lectures in the first book have all an optimistic vein and they really serve as beacon. lights to all—even to the most sinful, for they show us as to how a man or a woman, who has gone even to the worst path in life and who is most sinful, can, after suffering for his or her evil deeds during transmigration and after making amends for the same, achieve the real happiness of salvation by taking to the path of religion and monkhood.
The Second Book appears to illustrate, as it were, the most important lesson of religion and monkhood which is briefly alluded to at the end of all the ten lectures in the first book and which, as we have seen, has been pointed out as the only path which is capable of leading even the most sinful to the path of real happiness and bliss. It, thus, serves the purpose of an im. portant appendix to the first book and gives concrete illustrations of persons who took to that most important path of religion and monkhood and enjoyed perfect bliss here as well as in the next world.
Like the first, the second. Book also contains

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ten lectures. These, however, deal not with the wicked but righteous lives of ten persons. Of these only the first is given in full details, the remaining nine being given only in bare outline.
The first lecture of Subāhu, while illustrating how Subāhu led a life of religion and monkhood, also points out the importance of giving pure alms to worthy monks with a pure intention, and it shows that if-pure alms, a worthy donor and a worthy recipient-if these three things combine, bliss and happiness reign upon this world, even gods send showers of gold and flowers and the donor of such alms obtains the happiness of heaven and final beatitude.
The remaining nine lectures are similar to the first, the different names of persons and places being merely substituted for those occurring in the story of Subāhu, and hence they need no comments.
The descriptions and plots of the stories of the present Sutra are mechanical and contain endless repetitions which are either to be supplied from the stories of other Sūtras or even from the previous stories of the same Sūtra. Moreover, at times the stories in the present Sūtra are quite repulsive and cast in the atmosphere of gloom and cynicism. It may be that.

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such stories are narrated here in order to pro. duce aversion to worldly life in the minds of the disciples of this creed and to put before them the most sorrowful results that attend the evil actions of man in this world.
The text of Vivagsuya in this edition is mainly based on Agamodaya Samiti edition with the help here and there of the Ms. which we got from Bhavanagar and the excellent edition of Dr. P. L. Vaidya. Last year, one of us published the complete translation of Vivagasuġa, the sole rights of which were handed over to the publishers. This year the publishers found that if the text with notes is appended to the translation, they will be able to sell the work well in the market. Moreover, they informed us that there were very few copies of Dr. P. L. Vaidya's edition in the market and that we should conveniently undertake the present task. Accordingly we undertook this edition and we hope, it will satisfy the needs of those for whom it is meant. In the end, we have to thank Prof. Abhyankar, who always takes kindly interest in our work, for giving us a foreword for this publication:

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॥विवागसुयं॥

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|| दुहविवागे नामं पढमे सुखन्धे ॥
१.
| मियापुते ।
| लेणं कालेणं तेणं समपूर्ण चम्पा नामं नयरी होत्था । [वण्णओ] | पुण्णभद्दे चेहए ||
ते कालेणं तेणं समरणं समणस्स भगवओ महावोरस्त अन्तेवासी अज्जम्मे नाम अणगारे जाइतपन्ने [वण्णओ ] चोदसी चनोवगर पञ्चहिं अणगारसरसिद्धि संपरिबुडे पुचाणुपुवि, [जाब] जेणेव पुण्यभद्दे बेइए, अहापfsai [जाब) विहरः । परिसा निग्गया । धम्मं सोच्चा निसम्म जामेव दिसि पाउन्भूया तामेव दिसि पडिगया ॥
लेणं कालेणं तेणं समरणं अज्जसुहम्मस्स अन्तेवासी अज्जजम्बू नाम अणगारे सत्तुरले हे, [ जहा गोयनलामी तह, 10 जाव] झाणकोडो' विहरइ । तर णं अज्ञ्जजम्बू नामं अणगारे जायल [जाव] जेणेव अज्जसुहम्मे अणगारे तेणेव उवागर तिक्त आयाहिणपयाहिणं करे । २ वन्दद्द नसइ | २ [ जाव ] पज्जुवासर । २ एवं बयासी ॥
5
bu
$2 जइ णं, भन्ते, समणेण भगवया महावीरेण 15 [जाव] संपत्तेणं दसमस्त अङ्गस्स पहावागरणाणं अयमट्ठे पत्ते, एकारसमस्स णं, भन्ते, अङ्गस्स विवागसुयस्स समणेण [जाव] संपत्तेर्ण के अडे पन्नत्ते ? " ॥

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विवागसुयंसि तए णं अज्जसुहम्मे अणगारे जम्बु अणगारं एवं वयासी। "एवं खलु, जम्बू , समणेणं [जाव] संपत्तणं एकारसमस्त अङ्गस्ल विवागसुयस्स दो सुयक्खन्धा पन्नत्ता । तं जहा, दुहविवागा य सुहविवागा य " ॥
“जइ णं, भन्ते, समणेणं [जाव] संपत्तेणं एकारसमस्स अङ्गस्ल विवागसुयस्त दो सुयक्खन्धस्स दुहविवागाणं समणेणं [जाव] संपत्तणं कइ अ.झयणा पन्नत्ता?" ॥
तए णं अज्जसुहम्मे अणगारे जम्बु अणगारं एवं वयासो। " एवं खलु, जम्बू , समणेणं [0] आइगरेणं तित्थगरेणं [जाव] 10 संपत्तेणं दुहविवागाणं दस अज्झयणा पन्नत्ता, तं जहा,
मियापुत्ते य उज्झियए अभग्ग सगडे बहस्सई नन्दी । .. उम्बर सोरियदत्ते य देवदत्ता य अञ्जू य ॥ १ ॥"
___"जइ णं, भन्ते, समणेणं [ 0] आइगरेणं तित्थगरेणं
[जाव संपत्तेणं दुहविवागाणं दस अज्झयणा पन्नत्ता । तं 15 जहा मियापुत्ते य [जाव] अञ्जू य, पढमस्स णं, भन्ते, अ
ज्झयणस्स दुहविवागाणं समणेणं जाव] संपत्तणं के अडे पनत्ते ?" ॥
तए णं से सुहम्मे अणगारे जम्बु अणगारं एवं वयासी। " एवं खलु, जम्बू-तेणं कालेणं तेणं समएणं मियग्गामे on नाम नयरे होत्था। [वण्णओ] । तस्स णं मियग्गामस्त नयरस्स
बहिया उत्तरपुरथिमे दिसीभाए चन्दणपायवे नामं उज्जाणे होत्था सव्वोउय° [वण्णओ] । तत्थ णं सुहम्मस्स जक्खस्स जक्खाययणे होत्था चिराईए [ जहा पुण्णभद्दे ] । तत्थ णं मियग्गामे नयरे विजए नाम खत्तिए राया परिवसइ

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मियापुत्ते
[वण्णओ ] । तस्स णं विजयस्स खत्तियस्स मिया नानं देवी होत्था अहीण° [वण्णओ] ॥
तस्स णं विजयस्स खत्तियस्स पुत्ते मियाए देवीए अत्तए मियायुत्ते नामं दारए होत्था जाइअन्धे जाइए जाइबहिरे जाइपङ्गुले हुंडे य वायवे य । नत्थि णं तस्स 5 दारगस्स हत्था वा पाया वा कण्णा वा अच्छो वा नासा वा । केवलं से तेसिं अङ्गोवङ्गाणं आगिई आगिइमेत्ते ॥
तर णं सा मिया देवी तं मियापुत्तं दारगं रहस्सियंसि भूमिघरंसि रहस्सिरण भत्तपाणेण पडिजागरमाणी २ विहरइ ।।
5. तत्थ णं मियग्गामे नयरे एगे जाइ अन्धे पुरिसे परिवसइ । ले ण एगेगं सचखषणं पुरिसेणं पुरओदण्डरणं पगड्डिज्जमाणे २ फुटहडाहडसीसे मच्छियाचडगरपहकरेणं अन्निज्जमाणमग्गे मियग्गामे नयरे हे गेहे कालुणांडेयाए। वित्तिं कप्पेमाणे विहरइ ॥
तेणं कालेणं तेण समएणं समणे भगवं महावीरे [जाय] समोसरिए [जाब] परिला निग्गया । तर ण से विजए खत्तिए इमीए कहाए लढे समाणे, जहा कूणिर तहा] निग्गर जाव] पज्जुवास। लए णं से जाइअन्वे पुरिले त महया जणसदं [जाय) सुणेत्ता तं पुरिसं एवं वयालो । " किं ण, देवाणुप्पिया, 20 अज्ज मियग्गामे नयरे इन्दमहे इ वा [जावनिग्गच्छइ ? ॥
तए णं से पुरिसे तं जाइअन्धपुरिसं एवं वयासो। "नो खलु, देवाणुप्पिया, इन्दमहे इ वा [जाव] निग्गच्छइ। एवं खलु, देवाणुपिया, समगे [जाव] विहरइ, तए ण एए र जाव] निग्गच्छन्ति" ।। ___ तर णं से अन्धपुरिसे तं पुरिसं एवं क्यासी । “गछामो णं देवाणुपिया, अम्हे वि समणं भगवं [जाव ] पज्जुवासामो " ॥

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5
10
15
M.
84 तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स जेट्टे अन्तेवासी इन्दभूई नामं अणगारे [ जाव] विहरइ । तर णं से भगवं गोयमे तं जाइअन्धपुरिसं पासइ । २ जायसड्ढे [जाव] एवं वयासी । " अस्थि णं, भन्ते, केइ पुरिसे जाइअन्धे जाइअन्धारूवे ? " 11 'हन्ता अस्थि ।
"L
"
" कहं णं, भन्ते, से पुरिसे जाइअन्धे जाइअन्धारूवे ?' | " एवं खलु, गोयमा । इहेव मियग्गामे नयरे विजयस तिस्स पुत्ते मियादेवीर अत्तर मियापुत्ते नामं दारए जाइअन्धे जाइअन्धारू । नत्थि णं तस्स दारगस्स 20 [जाव] आगिइत्ते । तए णं सा मियादेवी [जाव] पडिजागर03 माणी २ विहरइ " ॥
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विवाग सुयंसि
तणं से जाइअन्धे पुरिसे तेणं पुरओदण्डयणं पुरिसेणं पगड्दिज्जमाणे २ जेणेव समणे भगवं महावीरे तेणेव उवागए तिक्खुत्तो आग्राहिणपयाहिणं करे । २ चन्द नमसइ | २ [जा] पज्जुवासइ ||
तर णं समणे भगवं महावीरे विजयस्स खत्तियस्त तीसे य [0] धम्ममाइक्खर, [जाव] परिसा पडिगया, विजए वि गए ॥
६
तए णं से भगवं गोयमे समणं भगवं महावीरं वन्दर नमसइ । २ एवं वयासी । " इच्छामि णं, भन्ते, अहं तु मेहिं अन्भणुन्नार समाणे मियापुत्तं दारगं पात्तिए अहासु, देवागुप्पिया " ||
" ॥
तर णं से भगवं गोयमे समणे भगवया महावीरेणे अब्भणुन्नाए समागे हट्ठतुट्ठे उमणस्स भगवओ महावीरस्स अन्तियाओ पडिनिक्खमइ । २ अतुरियं (जाव] सोहेमाणे जेणेव मियग्गामे जयरे लेणेव उवागच्छइ । २ मियग्गामं नयरं मज्झं

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10
मियापुत्ते मज्झेणं जेणेव मियादेवीए गिहे तेणेव उवागए ॥
तए णं सा मियादेवी भगवं गोयमं एज्जमाणं पासइ। २ हट्टतुट्ट [जाव एवं वयासी । “ संदिसन्तु णं, देवाणुप्पिया, किमागमणप्पओयणं?" ॥
तए णं से भगवं गोयमे मियादेवि एवं वयासी। 5 “ अहं णं, देवाणुप्पिए, तव पुत्तं पासि हव्वमागए"।
तए पा सा मियादेवी मिया तस्स दारगस्स अणुमग्गजायए चत्तारि पुत्ते सव्यालंकारविभूसिए करेइ । २ भगवओ गोयमस्स पाएसु पडेइ । २ एवं वयासी । “एए णं, भन्ते, मम पुत्ते पासह" ॥
तए णं से भगवं गोयमे मियादेवि एवं वयासी । “नो खलु, देवाणुप्पिए, अहं एए तव पुत्ते पासिर हब्वमागए । तत्थ णं जे से तव जेठे मियापुत्ते दारए जाइअन्धे जाइअन्धारूवे, जेणं तुम रहस्सियसि भूमिघरंसि रहस्सिएणं भत्तपाणणं पडिजागरमाणी २ विहरसि, तं गं अहं पासिउं 15 हव्यमागए" ।
तए णं सा मियादेवी भगवं गोयम एवं बयासी । “से के णं, मोयमा, से तहारूवे नाणी वा तवस्सी वा जेणं तव एलमढे मम ताव रहस्सोकए तुभ हव्यमर खाए जओ णं तुम्मे जाणह ? " ॥
तए णं भगवं गोयमे मियादेवि एवं वयासो । “ एवं खलु, देवाणुप्पिए, मम धम्मायरिए समणे भगवं महावीरे, जओ णं अहं जाणामि " ॥ - जावं च णं मियादेवी भगवया गोयमेण सद्धि एयमह संलवइ, तावं च गं मियापुत्तस्स दारगस्त भत्तवेला जाया 25 यावि होत्था ।
तए णं सा मियादेवी भगवं गोयमं एवं वयासी । तुब्भे णं, भन्ते, इहं चेव चिट्ठह, जा णं अहं तुम्भं मियापुत्तं दारगं उवदंसेमि" त्ति कट्ट जेणेव भत्त
20

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विवाग सुर्यसि
पाणघरे सेमेव उवागच्छ । २ वत्थपरिययं करेइ । २ गडियं गिण्हर । २ विउक्तस्स असणपाणखाइमसाइमइस भरेह । २ ते कट्टसगडियं अणुकड्ढमाणी २ जेणामेव भगवं गोयमे तेणेव उवागच्छइ । २ भगवं गोयमं एवं 5 वयासी । (6 एह णं तुब्भे, भन्ते, मम अणुगच्छह, जा णं अहं तु मियापुत्तं दारगे उवदंसेमि " । तर णं से भगवं गोयमे मियादेवि पिट्ठओ समणुगच्छ ॥
तर सामियादेवी तं कट्टसगडियं अणुकड्ढमाणी २ जेणेव भूमिघरे तेणेव उवागच्छइ । २ चउप्पुडेणं वत्थेणं 10 सुहं बन्धेइ | मुहं बन्धमाणी भगवं गोयमं एवं वयासी । “तुम्भे विणं, भन्ते, मुहपोत्तियार मुहं बन्धह" । तर णं से भगवं गोयमे मियादेवी एवं वृत्ते समाणे मुहपोत्तियार मुहं वन्दे । तप णं सा मियादेवो परंमुही भूमिघरस्स दुवारं बिहाडे । तर णं गन्धे निग्गच्छइ । से जहानामए अहिम डे 15 इ वा सप्पकडेवरे इ वा [जाव] तओ विय णं अणिट्टतराष् वेव [जाव] गन्धे पन्नत्ते ॥
तर णं से मियापुते दार तस्स विउलस्स असणपाणखाइमसाइमस्ल गन्धेणं अभिभूए समाणे तंसि चिउलेसि असणपाणखाइमसाइमंसि मुच्छिर [0] तं 20 विउलं असण° [४] आसएण आहारेइ । २ खिप्पामेव विद्धंसेइ । २ तओ पच्छा पूयत्ताए य सोणियत्ताए य परिणामेइ, तं पियणं पूयं च सोणियत्ताए य परिणामेइ, तं पिय णं पूयं च सोणियं च आहारे ॥
तर णं भगवओ गोयमस्स तं मियापुक्तं दारगं पासित्ता 25 अयमेयारूवे अज्झत्थि [५] समुप्पज्जित्था । " अहो णं इमे दारए पुरापोराणाणं दुश्चिण्णाणं दुष्पडिकन्ताणं असुभाणं

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मियापुत्ते
पावाणं कडाणं कम्माणं पावगं फलवित्तिविसेसं पच्चणुभवमाणे विहरइ । न मे दिट्टा नरगा वा नेरइया वा । पञ्चकखं खलु अयं पुरिसे नगरपडिरूवियं वेयणं वेयइ " त्ति कट्टु मियं देवि आपुच्छर । २ मियाए देवीए गिहाओ पडिनिक्खमइ । २ मियग्गामं नयरं मज्झमज्झेणं निग्गच्छइ । २ जेणेव 5 समणे भगवं महावीरे तेणेव उवागच्छइ । २ समणं भगवं महावोरं तिक्खुत्तो आयाहिणपयाहिणं करेइ । २ वन्दइ नमंसर । २ एवं वयासी । "एवं खलु अहं तुब्भेहिं अब्भणुन्नाए जेणेव मियाए देवोट गिहे तेणेव उवागए । तर णं सा मियादेवी ममं एज्जमाणं पासइ । २ हट्टा [० ] तं बेव सव्वं 10 [जाव] पूयं च सोणियं च आहारेइ । तर णं मम इमे अज्झ• थिए [४] 'अहो में इमे दारए पुरा [जाव] विहरइ ' ॥ -
SS 5. 6. से णं भन्ते, पुरिसे पुव्वभवे के आसी ? कयरंसि गामसि वा नरंसि वा ? किं वा दच्चा किं वा मोच्चा किं वा समायरता केसि वा पुरा [जाव] विहरइ ? ||
15
" गोयमा" इ समणे भगवं गोयभं एवं वयासी "एवं खलु, गोयमा तेणं कालेणं तेणं समणं इहेव जम्बुद्दीवे दोवे भारहे वासे सयदुवारे नामं नयरे होत्या रिद्धत्थिमिय [वण्णओ ] | तत्थ णं सयदुवारे जयरे धणवई नाम राया होत्था [वण्णओ] । तस्स णं सयदुवारस्स नगरस्स अदूरसामन्ते दाहिणपुर- 20 त्थिमे दिसीभाव विजयवद्धमाणे नामं खेडे होत्था रिद्धत्थिमियसमिद्धे । तस्स णं विजयवद्धमाणस्स खेडस्ल पञ्च गामसयाई आभोर यावि होत्था । तत्थ णं विजयवद्धमाणे खेडे इक्काई नाम रहकुडे होत्था अहम्मिए [जाव] दुष्पडि

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विवागसुयंसि याणन्दे । से णं इकाई रहकुडे विजयवद्धमाणस्ल खेडस्स पञ्चण्हं गामसयाणं आहेवच्चं [जाव] पालेमाणे विहरइ ।
तए णं से इक्काई विजयवद्धमाणस्स खेडस्स पञ्च गामसयाई बहू करेहि य भरेहि य विद्धीहि य उक्कोडाहि य 5 पराभवेहि य देज्जेहि य भेज्जेहि य कुन्तेहि य लंछपोसेहि य
आलोवणेहि य पन्थकोहेहि य ओवीलेमाणे २ विहम्मेमाणे २ तज्जेमाणे २ तालेमाणे २ निद्धणे करेमाणे २ विहरइ ।
तए णं से इक्काई रकुडे विजयवद्धमाणस्त खेडस्स बहूणं राईसरतलवरमाडंबियकोडंबियसेडिसत्यवाहाणं अन्नेति च 10 बहूणं गामेल्लग्गपुरिसाणं वहूसु कज्जेसु य कारणेसु य मन्तेतु
य गुज्झे सु य निच्छरसु य ववहारेसु य सुणमाणे भणइ 'न सुणेमि', असुणमाणे भणइ 'सुमि' । एवं पस्समाणे भासमाणे गिण्हमाणे जाणमाणे ॥
तए णं से इकाई रडकुडे एयकम्मे एयपहाणे एयविज्जे एयसमायारे सुबहुं पावकम्मं कलिकलुसं समज्जिणमाणे विहरइ । तए णं तस्स इकाइयस्स रहकुडस्स अन्नया कयाइ सरीरगंसि जमगलमगमेव सोलल रोगायङ्का पाउभूया । तं जहा,
सासे कासे जरे दाहे कुच्छिलसूरे भगंदरे । अरिसा अजीरए दिट्ठीमुद्धसूले अकारए । अच्छिवेयणा कण्णवेयणा कण्डू उयरे कोढे ॥
तए णं से इक्काई रडकुडे सोलसहि रोगायङ्केहिं अभिभूए समाणे कोडुम्बियपुरिसे सदावेइ। २ एवं वयासी।" गच्छह
णं तुभे, देवाणुप्पिया, विजयवद्धमाणे खेडे सिंघाडगतिग25 चउक्वचच्वरमहापहपहेसु महया महया सद्देणं उग्घोसेमाणा
20

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मियापुत्ते २ एवं वयह । ' इहं खलु, देवाणुप्पिया, इक्काईरहकुडस्स सरीरगंसि सोलस रोगायङ्का पाउब्भूया । तं जहा, सासे कासे जरे [जाव) कोढे । तं जो जं इच्छइ, देवाणुप्पिया, बेज्जो वा वेज्जपुत्तो वा जाणओ जाणयपुत्तो वा तेगिच्छी वा तेगिच्छिपुत्तो वा इकाईरहकुडस्स तेसिं सोलसण्हं रोगायङ्काणं एगमवि रोगायकं उबसामित्तए, तस्स पं इकाई रहकडे विउलं अत्थसंपायणं दलयइ । दोच्चं पि तच्चं पि उग्घोसेह, एयमाणत्तियं पच्चप्पिणह " । तए णं ते कोडुम्बियपुरिसा [ जाव ] पच्चप्पिणन्ति । तए णं विजयवद्धमाणे खेडे इमं एयारूवं उग्बोसणं सोच्या 10 निसम्म बहवे वेज्जा य [६] सत्थकोसहत्थगया सएहिन्तो २ गिहेहिन्तो पडिनिक्खमन्ति । २ विजयवद्ध माणस्स खेडस्ल मज्झमज्झेणं जेणेव इक्काईरहकुडस्स गिहे तेणेव उवागच्छन्ति।२ इकाईरडकुडस्स सरीरगं परामुसन्ति । २ तेर्सि रोगाणं निदाणं पुच्छन्ति । २ बहूहि अभंगेहि य उव्वट्टणेहि य सिणेह- 15 पाणेहि य वमणेहि य विरेयणेहि य अवदहणाहि य अवण्हाणेहि य अणुवासणाहि य पत्थिकस्मेहि य निरूहेहि य सिरावेहेहि य तच्छणेहि य पच्छणेहि य सिरोवत्थीहि य तप्पणाहि य पुटपागेहि य छल्लोहि य मूलेहि य कन्देहि य पत्तेहि य पुप्फेहि य फलेहि य चीरहि य सिलियाहि 20 य गुलियाहि य ओसहेहि य भेसज्जेहि य इच्छन्ति तेसिं सोलसण्हं रोगायङ्काणं एगमवि रोगायकं उवसामित्तए, नो चेव णं संचाएन्ति उवसामितए । तए णं ते बहवे वेज्जा य वेज्जपुत्ता य जाहे नो संचाएन्ति तेसिं सोलसण्हें रोगायङ्काणं एगमवि रोगायकं उवसामित्तए, ताहे, सन्ता तन्ता 25

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१२
विवागसुयंसि परितन्ता जामेव दितिं पाउब्भूया तामेव दिसि पडिगया ॥
तए णं इकाई रडकुडे वेन्जेहि य [६] पडियाइक्खिए परियारगपरिचित्ते निक्टिोसहभेसज्जे सोलसरोगायङ्केहिं अ. भिभूए समाणे रज्जे य रहे य [जाव] अन्तेउरे य मुच्छिए . रज्जं च रटुं च असाएमाणे पत्थेमाणे पीहेमाणे अभिलस. माणे अदुहवस अड्ढाइज्जाई वाससयाइं परमाउयं पालइत्ता कालमासे कालं किच्चा इमोसे रयणप्पभाए पुढवीए उक्कोसेणं सागरोवमटिइएसु नेरइयत्ताए उववन्ने । से णं
तओ अणन्तरं उव्वट्टित्ता इहेव मियग्गामे नयरे विजयस्त 10 खत्तियस्त मियाए देवीए कुच्छिसि पुत्तत्तार उववन्ने ॥
तए पं तोसे मियाए देवीए सरीरे धेयणा पाउन्भूया उज्जला [जाव दुरहियासा । जप्पभि च णं मियायुत्ते दारए मियाए देवीए कुच्छिसि गमत्ताए उववन्ने, तप्पभिई चणं
मियादेवी विजयस्स अणिट्ठा अकन्ता अप्पिया अमणुन्ना 15 अमणामा जाया यावि होत्था ॥
तए णं तोसे मियाए देवीए अन्नया कयाइ पुग्यरत्तावरत्तकालसमयसि कुडुम्बजागरियाए जागरमाणीए इमे हायोरूवे अन्झथिए [जाव समुप्पज्जित्था। "एवं खलु अहं रिजयस्ल खत्तियस्त पुटिय इट्ठा [६] धेज्जा वेसासिया अणुमया आसी । जम्पभिई च णं मम इमे गब्मे कुच्छिसि गम्भत्ताए उवधन्ने, तप्पभिई च णं अहं विजयस्स खत्तियस्स अणिहा [जाव] अमणामा जाया यावि होत्था, निच्छइ णं विजए खत्तिए मम नामं वा गोयं वा गिण्हत्तए वा किमङ्ग पुण
दंसणं वा परिमोगं वा । तं सेयं खलु मम एयं गम्भ वहूहि 25 गब्भसाडणाहि य पाडणाहि य गालणाहि य मारणाहि य
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मियापुत्ते साडित्तए वा [४] एवं संपेहेइ । २ बहूणि खाराणि य कडुयाणि य तूवराणि य गम्भसाडणाणि य खायमाणी य पीयमाणी य इच्छइ तं गब्भं साडितए वा [४] नो चेव णं से गब्भे सडइ वा [४] । तए णं सा मियादेवी जाहे नो संचाएइ तं गम्भं साडित्तए वा [४], ताहे सन्ता तन्ता परितन्ता अ- 5 कामिया असयंवसा तं गम्भं दुहदुहेणं परिवहइ ॥
तस्स णं दारगस्स गब्भगयस्ल चेव अह नालीओ अम्भिन्तरप्पवहाओ, अट्ठ नालीओ वाहिरप्पवहाओ, अट्ठ पूयप्पवहाओ, अट्ठ सोणियप्पवहाओ, दुवे दुवे कपणन्तरेसु, दुवे दुवे अच्छिअन्तरेसु, दुवे नकन्तरेसु, दुवे दुवे धमणिअन्तरेसु 10 अभिक्खणं अभिक्खणं पूयं च सोणियं च परिसवमाणीओ २ चेव चिट्ठन्ति । तस्स णं दारगस्स गभगयस्स चेव अग्गिए नामं वाही पाउब्भूए । जे णं से दारए आहारेइ, से णं खिप्पामेव विद्धंसमागच्छइ, पूयत्ताए सोणियत्ताए य परिणमइ, तं पि य से पूयं च सोणियं आहारेइ ॥
तए णं सा मियादेवी अन्नया कयाइ नवण्हं मासाणं बहुपुण्णाणं दारगं पयाया जाइअन्धे [जाव] आगिइमेत्ते । तए णं सा मियादेवी तं दारगं हुंडं अन्धारूवं पासइ । २ भीया [४] अम्मधाई सद्दावेइ। २ एवं वयासी । “गच्छह णं, देवाणुप्पिया, तुमं एयं दारगं एगन्ते उक्कुरुडियाए उज्झाहि"। 20 - तए णं सा अम्मधाई मियादेवीए "तह" त्ति एयमटुं पडिसुणेइ । २ जेणेव विजए खत्तिए तेणेव उवागच्छइ। २ करयलपरिग्गहियं [0] एवं वयासी । “एवं खलु, सामी, मियादेवी नवण्हं मासाणं जाव] आगिइमेत्ते । तए णं सा मियादेवी तं हुंडं अन्धारूवं पासइ । २ भीया तत्था उम्वि- 25.
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विवागसुयंसि
5
ग्गा संजायभया ममं सदावेइ । २ एवं वयासी । “ गच्छह णं तुम्भे, देवाणुप्पिया, एवं दारगं एगन्ते उक्कुरुडियाए उज्झा. हि' । तं संदिसह णं, सामी, तं दारगं अहं एगन्ते उज्झामि उदाहु मा" ॥ . तए णं से विजए खत्तिए तीसे अम्मधाईए अन्तिए एय. . म सोच्चा निसम्म तहेव संभन्ते उठाए उद्वेइ । २ जेणेव मियादेवी तेणेव उवागच्छइ । २ मियादेवी एवं वयासी।
देवाणुपिया, तुम्भं पढमं गब्मे । तं जइ ण तुब्मे एयं एगन्ते उक्कुरुडियाए उज्झसि, तओ णं तुम्भं पया नो थिरा 10 भविस्सइ । तो णं तुम एयं दारगं रहस्तियगसि भूमिघरंसि
रहस्लिएणं भत्तपाणेणं पडिजागरमाणी विहराहि, तो णं तुम्भं पया थिरा भविस्सइ" ।
तए णं सा मियादेवी विजयस्स खत्तियस्स "तह” त्ति एयमé विणएणं पडिसुणेइ । २ तं दारगं रहस्सियंसि 15 भूमिघरंसि रहस्सिएणं भत्तपाणेण पडिजागरमाणी विहरइ ॥
एवं खलु, गोयमा, मियापुत्ते दारए पुरापोराणाणं [जाव] पच्चणुभवमाणे विहरइ" ॥ ___$7. “मियापुत्ते णं, भन्ते. दारए इओ कालमासे कालं
कहिं गमिहिइ, कहिं उववज्जिहिइ ? " ॥ 20 "गोयमा, मियापुत्ते दारए छब्बीसं वासाई परमाउयं
पालइत्ता कालमासे कालं किच्चा इहेव जम्बुद्दीचे दीवे भारहे वासे वेयड्ढगिरिपायमूले सीहकुलंसि सीहत्ताए पच्चायाहिइ । से णं तत्थ सीहे भविस्सइ अहम्मिए [जाव] साह.
सिए, सुबहुं पावं [जाव] समज्जिणइ । २ कालमासे कार्ल 25 किच्चा इमीसे रयणप्पभाए पुढवीए उक्कोससागरोवमट्टिइएसु

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मयापुत्ते
१५ जाय उयवज्जिहिइ । से गं तओ अणन्तरं उव्वट्टित्ता सरोसवेसु उववजिहिइ । तत्थ णं कालं किच्चा दोच्चाए पुढवीए उक्कोसेणं तिणि सागरोबमाई [0] । से णं तओ अणन्तरं उघट्टित्ता पक्खीसु उववजिहिइ । तत्थ वि कालं किच्चा तच्चाए पुढवीए सत्त सागरोवमाई [0] । से ण तओ 5 सीहेतु य [0] तयाणन्तरं चोत्थीए उरगो, पञ्चमीए इत्थी, छट्ठीर मणुओ अहे सत्तमीए । तओ अणन्तरं उयट्टित्ता से जाइं इमाई जलयरपञ्चिन्दियतिरिक्खजोणियागं मच्छकच्छवगाहमगरसुसुमाराईणं अद्धतेरसजाइकुलकोडिजोणिपमुहसयसहस्साई, भुज्जो तत्थ णं एगेमेगंसि जोणिविहाणंसि अणे- 10 गसयसहस्सखुत्तो उद्दाइत्ता उद्दाइत्ता तत्थ भुज्जो भुज्जो पच्चायाइस्सइ । से णं तओ उव्यट्टित्ता, [0] एवं चउपएसु उरपरिसप्पेसु भुयपरिसप्पेसु खहयरेसु चउरिन्दिएसु तेइन्दिएसु बेइन्दिए.सु वणप्फइएसु कडुयरुक्खेसु कडुयदुद्धिएसु वाउ° तेउ आउ पुढवीकाएसु अणेगसयसहस्सखुत्तो०] 1 से 15 णं तओ अणन्तरं उव्यट्टित्ता सुपइट्टपुरे नयरे गोणत्ताए पच्चायाहिइ । से णं तत्थ उम्मुक्कबालभावे जाव] अन्नया कयाइ पढमपाउसंसि गङ्गाए महानईए खलीणमट्टियं खणमाणे तेडीए पेल्लिए समाणे कालगए तत्थेव सुपइट्ठपुरे नयरे सेट्टिकुलंसि पुमत्ताए पच्चायाइ यस्सइ । से णं तत्थ उम्मुक[0] 20 पत्ते तहारूवाणं थेराणं अन्तिए धम्म [जाव] सोच्चा निसम्म मुण्डे भवित्ता अगाराओ अणगारियं पव्वइस्सइ । से णं तत्थ अणगारे भविस्सइ ईरियासमिए [जाव] वम्भयारो। से णं तत्थ बहूई वासाइं सामण्णपरियागं पाउणित्ता आलोइअपडिकन्ते समाहिपत्ते कालमासे कालं किच्चा सोहम्मे 25 कप्पे देवत्ताए उपवज्जिहिइ । से णं तओ अणन्तरं चयं

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विवागसुयसि
चइत्ता महाविदेहे वासे जाई कुलाई भवन्ति अड्ढाई जहा दढपइन्ने, सा चेव वत्तव्वया, कलाओ, जाव) सिज्झिहिइ ॥
__एवं खलु, जम्बू , समणेणं भगवया महावीरेणं [जाव]
संपत्तणं दुहविवागाणं पढमस्त अज्झयणस्ल अयमढे पन्नत्ते 5 त्ति बेमि " ॥
। उज्झियए। $8. “जइ णं, भन्ते, समणेणं [जाव] संपत्तेणं दुहविवागाणं पढमस्त अज्झयणस्स अयमढे पन्नत्ते, दोच्चस्स णं, भन्ते, 10 अज्झयणस्त दुहविवागाणं समजेणं [जाव संपत्तणं के अ पन्नत्ते ? " ॥
तए णं से सुहम्मे अणगारे जम्बु अणगारं एवं वयासी " एवं खलु, जम्बु
तेणं कालेणं तेणं समएणं वाणियगामे नामं नयरे होत्था 15 रिद्धस्थिमियसमिद्धे । तस्स णं वाणियगामस्ल उत्तरपुरस्थिभे
दिसिभाए दूईपलासे नामं उज्जाणे होत्था। तत्थ णं दूईपलासे सुहम्मस्ल जक्खस्स जक्खाययणे होत्था । तत्थ णं वाणियगामे मित्त नाम राया होत्था [वण्ण ओ] । तस्ल ण मित्तस्स रन्नो सिरी नामं देवी होत्था [वण्णओ] ॥ तत्थ णं वाणियगामे कामज्झया नामं गणिया होत्था अहीण [जाव सुरूवा बावत्तरिकलापण्डिया चउसट्ठिगणियागुणोववेया एगूणतीसविसेसे रममाणी एकवीसरइगुणप्पहाणा बत्तीसपुरिसोवयारकुसला नवङ्गसुत्तपडिबोहिया अट्ठारसदे
सीभासाविसारया सिंगारागारचारुवेसा गीयरइगन्धव्वन25 दृकुसला संगयगयभणियविहियविलाससललियसंलावनिउण
20

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उज्झियए
जुत्तोवयारकुसला सुन्दरथणजहणवयणकरचरणनयणलावण्णविलासकलिया ऊसियज्झया सहस्सलम्मा विदिण्णछत्तचामरवालवीयणीयो कण्णोरहप्पयाया यावि होत्था । बहूणं गणियालयसहस्साणं आहेवच्चं [जाव ] विहरइ ॥
६९ तत्थ णं वाणियगामे विजयमित्ते नामं सत्थवाहे परिवसइ अड्ढे [०] । तस्स णं विजयमित्तस्स सुभद्दा नाम भारिया होत्था अहीण° [.] । तस्स णं विजयमित्तस्स पुत्ते सुभदाए भारियाए अत्तए उज्झियए नामं दारए होत्था अ. हीण° [जाव) सुरुवे ।
तेणं कालेणं तेणं समएणं समणे भगवं महावीरे समो- 10 सढे। परिसा निग्गया । राया जहा कुणिओ तहा निग्गओ। धम्मो कहिओ । परिसा पडिगया । राया य गओ । तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स जे अन्तेवासी इन्दभूई नामं अणगारे [ जाव ] °लेस्ले छटुंछट्टेणं, जहा पनत्तीए पढम° [जा जेणेव वाणियगामे नयरे 15 तेणेव उवागच्छइ । २ उच्चनीय [0] अडमाणे जेणेव रायमग्गे तेणेव ओगाढे । तत्थ णं बहवे हत्थी पालइ संनद्धबद्धवम्मियगुडियउप्पीलियकच्छे उद्दामियघण्टे नानामणिरयणविविहगेवेज्जउत्तरकञ्चुइज्जे पडिकप्पिए झयपडागवरपञ्चामेलआरूढहत्थारोहे गहियाउहप्पहरणे । अन्ने य तत्थ बहवे 20 आसे पासइ संनद्धबद्धवम्मियगुडिए आविद्धगुडे ओसारियपक्खरे उत्तरकञ्चुइयओचूलमुहचण्डाधरचामरथासगपरिमण्डियकडिए आरूढआलारोहे गहियाउहप्पहरणे अन्ने य तत्थ बहवे पुरिसे. पासइ संनद्धबद्धवम्मियकवए उप्पीलियसरास. णपट्टिए पिणद्धगेवेज्जे विमलवरबद्धचिन्धपट्टे गहियाउहप्प - 25

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विवागसुयंसि हरणे। तेसिं च णं पुरिसाणं मझगयं एक पुरिसं पासइ अवओडयबन्धणं उकित्तकण्णनासं नेहतुप्पियगत्तं बज्झकक्खडियजुयनियत्थं कण्ठेगुणरत्तमल्लदामं चुण्णगुण्डियगत्तं चुण्णय बज्झपाणपियं तिलंतिलं चेव छिज्जमाणं कागणिमसाइं खा5 वियन्तं पावं खरखरगसएहिं हम्ममाणं अणेगनरनारीसंपरि
वुडं चच्चरे चच्चरे खण्डपडहएणं उग्घोसिज्जमाणं इमं च णं एयारूवं उग्घोसणं पडिसुणेइ । “नो खलु देवाणुप्पिया, उज्झियगस्स दारगस्स केइ राया वा
रायपुत्तो वा अवरज्झइ, अप्पणो से सयाई कम्माइं अव10 रज्झन्ति " ॥
$ 10. तए णं से भगवओ गोयमस्स तं पुरिसं पासि. त्ता इमे अज्झथिए [५] । "अहो णं इमे पुरिसे [जाव] नरयपडिरूवं वेयणं वेएइ" त्ति कट्ठ वाणियगामे नयरे उच्च
नीयमज्झिमकुलाइं [जाव] अडमाणे अहापज्जत्तं समुदाणियं 15 गिण्हह । २ वाणियगामे नयरे मज्झमज्झेणं [जाव पडिदंसेइ ।
२ समणं भगवं महावीरं वन्दइ नमसइ । २ एवं वयासी। " एवं खलु अहं, भन्ते, तुब्भेहिं अब्भणुनाए समाणे वाणियगामं [जाव] तहेव वेएइ । से णं, भन्ते, पुरिसे पुवभवे के आसी [जाव] पञ्चशुभवमाणे विहरइ ? " ॥
20 "एवं खलु, गोयमा-तेणं कालेणं तेणं समएणं इहेव
जम्बुद्दीने दीवे भारहे वोसे हथिणाउरे नामं नयरे होत्था रिद्ध° [0] । तत्थ णं हथिणाउरे नयरे सुनन्दे नामं राया होत्था महया° [0] । तत्थ णं हथिणाउरे बहुमज्झ देसभाए
एत्थ णं महं एगे गोमण्डवए होत्था अणेगखम्भसयसंनिविटे 25 पासाईए ४]। तत्थ णं बहवे नगरगोरूवाणं सणाहा य अ

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उज्झियए
णाहा य नगरगावीओ य नगरवसभा य नगरवलीवद्दा य नगरपड्याओ य परतणपाणिया निब्भया निरुवसग्गा सुहंसुहेणं परिवसन्ति ॥
तत्थ णं हस्थिणाउरे नयरे भीमे नामं कुडग्गाहे होत्था अहम्मिए [जाव] दुप्पडियाणन्दे । तस्स णं भीमस्स कुडग्गाहस्स उप्पला नामं भारिया होत्था अहीण° [0] । तए णं 5 सा उप्पला कुडग्गाहिणी अन्नया कयाइ आवनसत्ता जाया यावि होत्था । तर णं तीसे उप्पलाए कुडग्गाहिणीए तिण्हं मासाणं वहुपडिपुण्णाणं अयमेवारूवे दोहले पाउम्भूए । “धनाओ णं ताओ अम्मयाओ [४] [जाव] सुलद्धे जम्मजीवियफले, जाओ ण नगरगोरूवाणं सणाहाण य [जाव वसभाण य 10 ऊहेहि य थणेहि य वसणेहि य छेप्पाहि य ककुहेहि य वहेहिं य कण्णेहि य अच्छीहि य नासाहि य जिब्भाहि य ओद्वेहि य कम्बलेहि य सोल्लेहि य तलिएहि य भज्जिएहि य परिसुक्केहि य लावणेहि य सुरं च महुं च मेरगं च जाई व सीहुंच पसझं च आसाएमाणीओ विसाएमाणीओ 51 परिभुजेमाणीओ परिभाएमाणो ओदोहलं विणेन्ति। तं जइ णं अहमवि बहूणं नगर° [जावविणिज्जामि' त्ति कट्ट, तंसि दोहलंसि अविणिज्जमाणंसि सुक्का भुक्खा निम्मंसा ओलुग्गसरीरानित्तया दीणधिमणक्यणा पण्डुल्लइयमुहा ओमन्थियनयण वयणकमला जहोइयं पुरवस्थगन्धमल्लालंकाराहारं अपरिभुञ्ज- 20 माणी करयलमलिय व्य कमलमाला ओहय° [जाव] झियाइ ॥
इमं च णं भीमे कुडग्गाहे जेणेव उप्पला कुडग्गाहिणी तेणेव उवागच्छइ। २ ओहय° [जाव पासइ । २ एवं वयासी। " किं णं तुमे, देवाणुप्पिए, ओहय° [जाव] झियासि ?" ॥
तए णं सा उप्पला भारिया भीमं कुडग्गाहं एवं 25

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२०
विवाग सुर्यंसि
वयासी । "एवं खलु, देवाणुप्पिया, मनं तिन्हं मासाणं बहुपडिपुण्णाणं दोहला पाउब्भूया । ' धन्ना णं ताओ जाओ णं बहूणं गोरूवाणं ऊहेहि या [ जाव] लावणेहि य सुरं च [ ६ ] आसायमाणीओ [३] दोहलं विणेन्ति' । तर णं अहं देवाणु5 पिया, तंसि दोहलंसि अविणिज्जमाणंसि [जाव] झियामि ॥
तर ण से भीमे कुडग्गाहे उप्पलं भारियं एवं वयासी । " मा णं तुमं, देवाणुपिया, ओहय [0] झियाहि । अहं णं तहा करिस्सामि जहा णं तव दोहलस्स संपत्ती भविस्सइ । ताहि इट्ठाहिं [५] [जाव] वग्गूहिं समासासेइ । तर णं से 10 भीमे कुङग्गाहे अद्धरत्तकालसमयंसि एगे अबोए संनद्ध [जाव] 'पहरणे सयाओ गिहाओ निग्गच्छइ । २ हत्थिणाउरे नयरे मज्झमज्झेणं जेणेव गोमण्डवे तेणेव उवागए । २ बहूणं नगर गोरुवाणं [ जाव] वसभाण य अप्पेगइयाणं ऊहे छिन्दइ [ जाव] अप्पेगइयाणं कम्बले छिन्दइ अप्पेगइयाणं अन्नमन्ना15 णं अङ्गोवङ्गाणं वियङ्गेइ । २ जेणेव सए गिहे तेणेव उवागच्छइ । २ उप्पलाए कुडग्गाहिणीए उवणेइ । तए णं सा उप्पलाभारिया तेहि बहूहिं गोमंसेहि सोल्लेहिं य सुरं च [4] आसामाणी तं दोहल विणेइ । तर णं सा उप्पला कुडग्गाहिणी संपुण्णदोहला संमाणियदोहला विणीयदोहला वोच्छिन्नदो20 हला संपन्न दोहला तं गर्भं सुहंसुहेणं परिवहइ । तर णं सा उप्पला कुडग्गाहिणी अन्नया कयाह नवण्हं मासाणं बहुपडि - पुण्णाणं दारणं पयाया ॥
$ 11 तर णं तेणं दारएणं जायमेत्तेणं चेव महया महया सणं विधुट्ठे विसरे आरसिए । तए णं तस्स दारगस्स 25 आरसियसद्दं सोचा निसम्म हत्थिणाउरे नयरे बहवे न

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उज्झियए
२१.
गरगोरुवा [जाव] वसभा य भीया [0] उव्विग्गा सव्वओ समन्ता विप्पलाइत्था । तए णं तस्स दारगस्स अम्मापियरो अयमेयारूवं नामधेज्ज करेन्ति “ जम्हा णं अम्हं इमेणं दारएणं जायमेत्तेणं चेव महया चिच्चीसद्देणं विघुढे विस्सरे आरसिए, तए णं एयस्त दारगस्त आरसियस सोच्चा 5 निसम्म हथिणाउरे बहवे नगरगोरूवा [जाव] भीया [४] सव्वओ समन्ता विप्पलाइत्था, तम्हा णं होउ अम्हं दारए . गोत्तालए नामेणं" । तए णं से गोत्तासए दारए उम्मुक्कबालभावे जाए याधि होत्था । तए णं से भीमे कुडग्गाहे अन्नया कयाइ कालधम्मुणा संजुत्ते । तए णं से गोत्तासे 10. दारए बहुएणं मित्तनाइनियगसयणसंबन्धिपरियणेणं सद्धिं संपरिवुडे रोयमाण कन्दमाणे विलवमाणे भीमस्स कुडग्गाहस्स नोहरणं करेइ । २ बहूई लोइयमयकिच्चाई करेइ । तए णं से सुनन्दे राया गोत्तासं दारयं अन्नया कयाइ सयमेव कुडग्गाहत्ताए ठाबेइ । तप णं से गोत्तासे दारए कुडग्गाहे 15 जाए यावि होत्था अहम्मिए [ जाव ] दुप्पडियाणन्दे । तए णं से गोतासे दारए कुडग्गाहित्ताए कल्लाकल्लिं अद्धरत्तियकालसमयंसि एगे अबीए संनद्धबद्धकवए [जाव] गहियाउहप्पहरणे सयाओ गिहाओ निग्गच्छइ । २ जेणेव गोमण्डवे तेणेव उवागच्छइ । २ बहूणं नगरगोरूवाणं सणाहाण य 20 [जाव] वियङ्गेइ । २ जेणेव सए गेहे तेणेव उवागए । तर णं से गोत्तासे कुडग्गाहे तेहिं बहूहिं गोमंसेहि य सोल्लेहि य सुरं च [६] आलाएमाणे विसाएमाणे [जाव] विहरइ । तए णं से गोत्तासे कुडग्गाहे एयकम्मे [६] सुबहुं पावकम्मं समज्जिणित्ता पश्चवाससयाई परमाउयं पालयित्ता अदृदुहट्टोव- 25 गए कालमासे कालं किच्चा दोच्चाए पुढवीए उक्कोसं तिसा. गरोवमठिइएसु नेरइएसु नेरइयत्ताए उववन्ने ॥

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विवागसुयसि $ 12 तए णं सा विजयमित्तस्स सत्थवाहस्स सुभद्दा नामं भारिया जायनिंदुया यावि होत्था, जाया जाया दारगा विणिहायमावज्जन्ति । तए णं से गोत्तासे कुडग्गाहे दोच्चाए
पुढवीए अणन्तरं उव्वट्टित्ता इहेव वाणियगामे नयरे विजय5 मित्तस्स सत्थवाहस्त सुभदाए भारियाए कुच्छिसि पुत्तत्ताए
उववन्ने । तए णं सा सुभद्दा सत्थवाही अन्नया कयाइ नव. पहं मासाणं बहुपडिपुण्णाणं दारगं पयाया । तए णं सा सु. भद्दा सत्थवाही तं दारगं जायमेत्तयं चेव एगन्ते उक्कुरुडि
याए उज्झावेइ । २ दोच्चं पि गिण्हावेइ। २ आणुपुश्वेणं सार10 क्खमाणो संगोवेमाणी संवड्ढेइ । तर णं तस्स दारगस्त
अम्मापियरो ठिइवडियं च चन्दसूरपासणियं च जागरियं च महया इड्ढोसक्कारसमुदएणं करेन्ति । तए णं तस्स दारगस्स अम्मापियरो एक्कारसमे दिवसे निव्वत्ते संपत्ते बारसमे दिवसे
इममेयारूवं गोण्णं गुणनिप्फनं नामधेजं करेन्ति । “ जम्हा 15 णं अम्हं इमे दारए जायमेत्तए चेव एगन्ते उक्कुरुडियाए
उज्झिए, तम्हा णं होउ अम्हं दारए उज्झियए नामेणं " । तए णं से उज्झियए दारए पञ्चधाईपरिग्गहिए, तं जहाखीरधाईए मज्जणधाईए मण्डणधाईए कीलावणधाईए अङ्क
धाईए, जहा दढपइन्ने, जिाव निवाघाए गिरिकन्दरमल्लीणे 20 विव चम्पगपायवे सुहंसुहेणं विहरइ । तए णं से विजयमित्त सत्थवाहे अन्नया कयाइ गणिमं च धरिमं च मेज्जं च पारिच्छेज्जं च चउविहं भण्डगं गहाय लवणसमुदं पोयव. हणेणं उवागए । तए णं से विजयमित्ते तत्थ लवणसमुद्दे
पोयविवत्तीए निब्बुड्डभण्डसारे अत्ताणे असरणे कालधम्मुणा 25 संजुत्ते । तए णं तं विजयमित्तं सत्थवाहं जे जहा वहवे ई
सरतलवरमाडंबियकोडुम्बियइब्भसेट्ठिसत्थवाहा लवणसमुद्दे पोयविवत्तीए छूढं निबुड्डभण्डसारं कालधम्मुणा संजुत्तं

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उज्झियए
२३
सुणेन्ति, ते तहा हत्थनिक्खेवं च बाहिरभण्डसारं च गहाय एगन्ते अवकमन्ति । तए णं सा सुभद्दा सत्थवाही विजयमित्तं लवणसमुद्दे पोयविवत्तीए निब्बुड्डभण्डसारं कालधम्मुणा संजुत्तं सुणेइ । २ महया पइसोएणं अप्फुन्ना समाणी परसु. नियत्ता विव चम्पगलया धस त्ति धरणीयलंसि सवङ्गेण 5 संनिवडिया। तए णं सा सुभद्दा सत्थवाही मुहुत्तन्तरेण आसत्था समाणो बहूहि मित्त [जाव] परिवुडा रोयमाणी कन्दमाणी विलवमाणी विजयमित्तसत्थवाहस्स लोइयाई मयकिच्चाई करेइ । तए णं सा सुभदा सत्थवाही अन्नया कयाइ लवणसमुद्दोत्तरणं च लच्छिविणासं च पोयविणासं 10. च पइमरणं च अणुचिन्तेमाणी २ कालधम्मुणा संजुत्ता ॥
$ 13 तए णं ते नगरगुत्तिया सुभदं सत्थवाहि कालगयं जाणित्ता उज्झियगं दारगं सयाओ गिहाओ निच्छुभे. न्ति । २ तं गिहं अन्नस्स दलयन्ति । तए णं से उज्झियए दारए सयाओ गिहाओ निच्छुढे समाणे वाणियगामे नयरे 15. सिंघाडग° [जाव] °पहेसु जूयखेलएसु वेसियाघरेलु पाणागारेसु य सुहंसुहेणं परिवड्ढइ । तए णं से उज्झियए दारए अणोहट्टिए अणिवारिए सच्छन्दमई सहरप्पयारे म. ज्जप्पसङ्गो चोरजूयवेसदारप्पसङ्गी जाए यावि होत्था । तए णं से उज्झियए अन्नया कयाइ कामज्झयाए गणियाए सद्धिं 20. संपलग्गे जाए यावि होत्था। कामज्झयाए गणियाए सद्धिं विउलाई उरालाई माणुस्सगाई भोगभोगाई भुञ्जमाणे विहरइ । तए णं तस्स विजयमित्तस्स रन्नो अन्नया कयाइ सिरीए देवीए जोणिसूले पाउब्भूए यावि होत्था । नो संचाएइ विजयमित्ते राया सिरीए देवीए सद्धिं उरालाइं माणुस्सगाइ 25 भोगभोगाई भुञ्जमाणे विहरित्तए । तए णं से विजयमित्ते ।

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विवागसुयंसि
राया अन्नया कयाइ उज्झियदारयं कामज्झयाए गणियाए गिहाओ निच्छुभावेइ । २ कामज्झयं गणियं अन्भिन्तरियं ठावेइ । २ कामज्झयाए गणियाए सद्धिं उरालाई भोगभोगाइं भुञ्जमाणे विहरइ। तर णं से उझियए दारए कामज्झयाए 5 गणियाए गिहाओनिच्छुभेमाणे कामज्झयाए गणियाए मुच्छिए गिद्ध गढिए अज्झोषवन्ने अन्नत्थ कत्थइ सुई च रइंच धिइंच अविन्दमाणे तच्चित्ते तम्मणे तल्लेस्से तदज्झवसाणे तट्ठो. वउत्ते तयप्पियकरणे तब्मावणाभाविए कामज्झयाप गणियाए
बहूणि अन्तराणि य छिड्डाणि य विवराणि य पडिजागर10 माणे २ विहरइ । तए णं से उज्झियए दारए अन्नया कयाइ
कामज्झयं गणितं अन्तरं लब्भेइ । २ कामज्झयाए गणियाए गिह रहसियं अणुप्पविसइ । २ कामज्झयाए गणियाए सद्धिं उरलाई माणुस्सगाई भोगभोगाई भुञ्जमाणे विहरइ ।
इमं च णं विजयमित्त राया [जाव] पायच्छित्ते सवालंका. 15 रविभूसिए मणुस्सवागुरापरिक्खित्ते जेणेव कामज्झयाए गिहे
तेणेव उवागच्छइ । २ तत्थ णं उज्झियए दारए कामज्झयाए गणियाए सद्धिं उरालाई भोगभोगाई [ जाव ] विहरमाणं पासइ । २ आसुरुत्ते [४] तिवलियभिउडिं निडाले साहट्ट
उज्झियगं दारगं पुरिसेहिं गिण्हावेइ । २ अद्विमुडिजाणुको20 प्परपहारसंभग्गमहियगत्तं करेइ। २ अवओडयबन्धणं करेइ ।
२ एएणं विहाणेणं वज्झं आणावेइ । एवं खलु, गोयमा, उज्झियए दारए पुरापोराणाणं कम्माणं [जाव] पच्चणुभव
माणे विहरइ " || - 14 : उज्झियए णं, भन्ते, दारए इओ कालमासे कालं 25 किच्चा कहिं गच्छिहिइ, कहिं उववज्जिहिइ ?"।

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उज्झियए
'गोयमा, उज्झियए दारए पणवीसं वालाई परमाउयं पालइत्ता अजेव तिभागावलेसे दिबसे सूलीभिन्ने कए समाणे कालमासे कालं किच्चा इमीसे रयणप्पभाए पुढवीए नेरइयत्ताए उश्वजिहिइ। लेणं तो अणन्तरं उव्यट्टित्ता इहेव जम्बुद्दीके दीवे मारहे बाले वेयड्ढगिरिपायमूले वाणरकुलंलि 5 वाणरत्ताए उवधज्जिहिइ । से णं तत्थ उम्मुक्कबालभावे तिरियभोगेसु मुच्छिए गिछे गढिए अज्झोववन्ने जाए जाए वापर पेलुए वहेइ । तं पयकम्मे [०] कालमासे कालं किच्चा इहेव जम्बुद्दीवे दीवे भारहे वासे इन्दपुरे नयरे गणियाकुलंसि पुत्तत्ताए पच्चायाहिइ । तए णं तं दारयं अम्मापियरो 10 जायमेत्तकं वद्धेहिन्ति, नपुंसगकम्मं सिक्खावेहिन्ति । तए णं तस्स दारयस्स अम्मापियरो निवत्तबारलाहस्स इन एयारूवं नामधेज्जं करेन्ति, तं जहा-'होउ णं अम्हं इसे दारए पियलेणे नामं नपुंसए। तए णं से पियसेणे नपुंसए उम्मुक्कबालभावे जोवणगमणुप्पत्ते विनयपरिणयमेत्ते 15 रूवेण य जोवणेण य लावण्णेण य उकिटे उकिसरीरे भविस्त। तए णं से पियलेणे नपुंसए इन्दपुरे नयरे बहने राईलर [जाव] पभिईओ बहूहि य विज्जापयोगेहि य मन्तचुण्णेहि य हियउड्डावणाहि य निण्हवणेहि य पण्हवणेहि य वसीकरणेहि य आभियोगिएहि य अभियोगित्ता उरालाई माणुस्सगाई भोगभोगाइं भुञ्जमाणे विहरिस्लइ ॥ 20 तए णं से पियलेणे नपुंसए एयकम्मे [0] सुबहुं पावकम्म समजिणित्ता एकवीसं वासस परमाउयं पाल इत्ता कालमासे कालं किच्चा इमोसे रयणप्पभाए पुढवीए नेरइयत्ताए उववजिहि । तत्तो सरीसवेसु, सुसुमारे, तहेव [जाव] पुढवि' [0] । से णं तओ अणन्तरं उव्यट्टित्ता इहेब जम्बुद्दीवे दीवे 25 भारहे वासे चम्पाए नयरीए महिसत्ताए पच्चायाहिइ । से गं तत्थ अन्नया कयाइ गोहिल्लएहिं जीवियाओ ववरोविए

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२६
विवागसुयसि समाणे तत्थेव चम्पाए नयरीए सेहिकुलंसि पुत्तत्ताए पच्चायाहिइ । से णं तत्थ उम्मुक्कबालभावे तहारूवाणं थेराणं अन्तिए केवलं बोहिं [0] अणगारे, सोहम्मे कप्पे, जहा पढमे, [जाव] अन्तं करेहिइ ।। निक्खेवो ॥ २ ॥ .
। अभग्गसेण ।
[ तच्चस्स उक्खेवो। ]
$ 15. तेणं कालेणं तेणं समएणं पुरिमताले नामं नयरे होत्था रिद्ध° [०] । तस्स णं पुरिमतालस्स नयरस्स उत्तर10 पुरथिमे दिसीभाए एत्थ णं अमोहदसणे उजाणे । तत्थ
णं अमोहदंसिस्स जक्खस्स जक्खाययणे होत्था । तत्थ णं पुरिमताले महाबले नाम राया होत्था । तत्थ णं पुरिमता
तालस्स नयरस्स उत्तरपुरथिमे दिसीमाए देसप्पन्ते अडवी 15 संठिया । एत्थ णं साला नामं अडवीचोरपल्ली होत्था विस
मगिरिकन्दरकोलम्बसंनिविठ्ठा बंसीकलङ्कपागारपरिक्खित्ता छिन्नसेलविसमापवायफरिहोवगुढा अन्भिन्तरपाणीया सुदुल्लभजलपरन्ता अणेगखण्डी विदियजणदिन्ननिग्गमप्पवेसा सुब
हुयस्त वि कुवियस्स जणस्स दुप्पहंसा यावि होत्था । 20 तत्थ णं सालाडवीए चोरपल्लीए विजए नामं चोरसेणावई
परवसइ अहम्मिए [जाव] लोहियपाणी, बहुनयरनिग्गयजसे सूरे ढप्पहारे साहसिए सद्दवेही परिवसइ असिलहिपढममल्ले । से णं तत्थ सालाडवीए चोरपल्लीए पश्चण्हं चोरसयाणं आहेवच्चं [जाव] विहरइ ॥

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अभग्गसेणे
२७ $ 16. तए णं से विजए चोरसेणावई बहूणं चोराणं य पारदारयाए य गण्ठिभेयाण य संधिच्छेयाण य खण्डपट्टाण य अन्नेसिं च बहूणं छिन्नभिन्नबाहिराहियाणं कुडङ्गे यावि होत्था । तए णं से विजए चोरसेणावई पुरिमता लस्स नय. रस्स उत्तरपुरथिमिलं जणवय वहूहि गामघाएहि य नगर- 5 घाएहि य गोग्गहणेहि य बन्दिग्गहणेहि य पन्थकोद्देहि य खत्तखणणेहि य ओवीलेमाणे विद्धंसेमाणे तज्जेमाणे तालेमाणे निणणे निद्धणे निकणे कप्पायं करेमाणे विहरइ । महब्बलस्स रन्नो अभिक्खणं [२] कप्पायं गेहइ । तस्स णं विजयस्स चोरसेणावइस्ल खन्दसिरी नामं भारिया होत्था 10 अहीण° [0] । तस्स णं विजयचोरसेणावइस्स पुत्ते खन्दसिरीए भारियाए अत्तए अभग्गसेणे नामं दारए होत्था अहीणपुण्णपश्चिन्दियसरीरे विण्णायपरिणयमेत्ते जोव्यणगमगुप्पत्ते।
तेणं कालेणं तेणं समएणं समणे भगवं महावीरे पुरि- 15 मताले नयरे समोसढे । परिसा निग्गया । राया निग्गओ। धम्मो कहिओ। परिसा राजा य पडिगओ । तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्ल जेअन्तेवासी गोयमे जाव रायमग्गं समोगाढे। तत्थ णं बहने हत्थी पासइ, बहवे आसे, पुरिसे संनद्धबद्धकवए । तेसिं णं पुरि- 20 साणं मज्झगयं एगं पुरिसे पासइ अवओड्य° [जाव उग्घो. सिजमाणं । तए णं तं पुरिसं रायपुरिसा पढमंसि चच्चरंसि । निसीयावेन्ति । २ अट्ठ चुलप्पियए अग्गओ घाएन्ति । २ कसप्पहारेहिं तालेमाणा तालेमाणा कलुणं कागणिमंसाई खावेन्ति । २ रुहिरपाणियं च पाएन्ति । तयाणन्तरं च णं 25 दोच्चसि चञ्चरंसि अट्ठ चुल्लमाउयाओ अग्गओ घाएन्ति । एवं तच्चे अट्ठ महापिउए, चउत्थे अट्ठ महामाउयाओ, पञ्चमे

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२८
विवागसुयंसि
पुते, छट्टे सुण्हा, सत्तमे जामाडया, अट्ठमे धूयाओ, नवमे नतुया, दससे नत्तईओ एक्कारसमे नत्तुयावई, बारसमे नत्तुइणोओ, तेरसमे पिउस्सियपइया, चोहसमे पिउसियाओ, पन्नरसभे माउसियापइया, सोलसमे माउसियाओ, सत्तरसमे 15 मामियाओ, अट्ठारसमे अवसेसं मित्तनाइनियगसयणसंबन्धिपरियणं अग्गओ घारन्ति । २ कसप्पहारेहिं तालेमाणा तालेमाणा कलुणं कागणिमसाई खावेन्ति । २ रुहिरपाणियं च पान्ति ॥
$ 17. तए णं से भगवं गोयमे तं पुरिसं पासेइ । २ 10 इमे एयारूवे अज्झत्थिर समुत्पन्ने [जाव] तहेब निग्गए । एवं वयासी । एवं खलु, अहं णं भन्ते, तं चेव [जाव] से णं, भन्ते पुरिसे पुव्वभवे के आसो [जाव] विहरइ ? " ||
66
"एवं खलु, गोयमा, तेणं कालेणं तेणं समरणं इहेव जम्बुहोवे दीवे भारहे वाले पुरिमताले नामं नयरे होत्था रिद्ध 15 [0] । तत्थ णं पुरिमताले नयरे उदिओदिए नाम राया होत्था महया [0] | तत्थ णं पुरिमताले निन्नर नामं अण्डयवाणियर होत्था अड्ढे [जाव] अपरिभूए अहम्मिए [जाव] दुपडियान्दे । तस्स णं निन्नयस्स वहवे पुरिसा दिन्नभइभत्तवेयणाकलाकलिं कुद्दालियाओ य पत्थियपडिए य गि20 हन्ति । २ पुरिमतालस्स नयरस्स परिपेरन्तेसु बहवे काइअण्डए घूइअण्डए पारेवइअण्डर टिट्टिभअण्डर खग्गिअ
ए मयूरिअण्डए कुक्कडिअण्डए य अन्नेसि च वहणं जलयरथलयरखहयरमाईणं अण्डाई गेण्हन्ति । २ पत्थियपि - डगाई भरेन्ति । २ जेणेव निन्नयम अण्डवाणियए तेणामेव 52 उवागच्छन्ति । २ निन्नयस्स अण्डवाणियस्स उवणेन्ति ।

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अभग्गसेणे
२९
तए णं तस्स निन्नयस्स अण्डवाणियस्स बहके पुरिसा दिनभइभत्तवेयणा बहवे काइअण्डए य [जाव कुक्कुडिअण्डए य अन्नेसिं च बहूणं जलयरथलयरखहयरमाईणं अण्डए तवएसु य कवल्लीसु य कन्दुएसु य भज्जणएलु य इङ्गालेसु य तलेन्ति भज्जेन्ति सोल्लेन्ति । २ रायमग्गे अन्तरावर्णसि 5 अण्डयपणिषणं वित्तिं कप्पेमाणा विहरन्ति । अप्पणा वि य णं से निन्नयए अण्डयवाणियए तेहिं बहूहिं काइअण्डपहि य [जाव कुक्कुडिअण्डएहि य सोल्लेहि य तलिएहि य भजिहि य सुरं च [0] आसाएमाणे विसाएमाणे विहरइ । तए णं से निन्नए अण्डवाणियए एयकम्मे [४] सुबहुं पाव- 10 कम्मं समज्जिणित्ता एगं वासलहस्सं परमाउयं पालइत्ता कालमासे कालं किच्चा तच्चाए पुढवीए उकोससत्तसागरोक्मठिइएसु नेरइएसु नेरइयत्ताए उववन्ने ॥
F 18. से ण तओ अणन्तरं उव्वट्टित्ता इहेव सालाडवीए चोरपल्लीए विजयस्त धोरसेणावइस्ल खन्दसिरीए भारियाए 15 कुञ्छिसि पुत्तत्ताए उववन्ने । तए णं तीसे खन्दसिरीए भारियाए अन्नया कयाइ तिण्हं मासाणं बहुपडिपुण्णाणं इमे एयारूवे दोहल्ले पाउन्मूए । “धन्नाओ णं ताओ अम्बयाओ जाओ णं बहूहिं मित्तनाइनियगसयणसंबन्धिपरियणमहिलाहिं अन्नाहि य चोरमहिलाहिं सद्धिं संपरिखुडा पहाया कयब- 20 लिकम्मा [जाव ] °पायच्छित्ता सव्वालंकारविभूसिया विउलं असणं पाणं खाइमं साइमं सुरं च मज्जं च असाएमाणी विसाएमाणी विहरन्ति । जिमियभुत्तुत्तरागयाओ पुरिसनेवत्थिया संनद्धबद्ध [ जाव] गहियाउहप्पहरणा भरिएहि फलए हिं निकिटाहिं असीहि अंसागएहिं धहिं समुक्खित्तेहिं सरेहिं 25 समुल्लालियाहिं दामाहिं लम्बियाहि य ओसारियाहिं उरुघ

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विवागसुयंसि
ण्टाहिं छिप्पतूरेणं वज्जमाणेणं २ महया उकिट्ट [जाव] स. मुद्दरवभूयं पिव करेमाणीओ सालाडवीए चोरपल्लीए सव्वओ समन्ता ओलोएमाणीओ २ आहिण्डमाणीओ दोहलं विन्ति । तं जइ अहं पि जाव दोहलं विणिज्जामि" त्ति कट्ट तंसि 5 दोहलंसि अवणिज्जमाणंसि [जाव] झियाइ। तए से विजए चोरसेणावई खन्दसिरिभारियं ओहय° (जाव पासइ । २ एवं वयासी । " किं णं तुमं, देवाणुप्पिया, ओहय जाव] झियासि?"।
तए णं सा खन्दसिरी विजयं एवं वयासी । “एवं खलु, देवाणुप्पिया, मम तिण्हं मासाणं [जाव] झियामि " ! 10 तए णं से विजए चोरसेणावई खन्दसिरीए भारियाए
अन्तिए एयम सोंच्चा निसम्म खन्दसिरिभारियं एवं वयासी । अहासुहं, देवाणुप्पिय" त्ति एयमटुं पडिसुणेइ । तए णं सा खन्दसिरिभारिया विजएणं चोरसेणावइणा अ.
भणुनाया समाणी हट्टतुट्ठ° [०] वहूहि मित्त [जाव] अन्नाहि 15 य बहिं चोरमहिलाहिं सद्धि संपरिखुडा पहाया [जाव वि
भूसिया विउलं असणं [४] सुरं च [६] आसाएमाणी [४] विहरइ । जिमियभुत्तुत्तरागया पुरिसनेवत्था संनद्धवद्ध [जाव] आहिण्डप्राणी दोहलं विणेइ । तए णं सा खन्दसिरीमारिया
संपुण्णदोहला संमाणियदोहला विणीयदोहला वोच्छिन्न20 दोहला संपन्नदोहला तं गम्भं सुहंसुहेणं परिवहइ । तए णं
सा चोरसेणावइणी नवण्हं मासाणं बहुपडिपुण्णाणं दारगं पयाया । तए णं से विजए चोरसेणावई तस्स दारगस्स महया इड्ढीसकारसमुदएणं दसरत्तं थिइवडियं करेइ । तए
णं से विजए चोरसेणावई तस्स दारगस्स एकारसमे दिव. 25 से विउलं असणं [४] उवक्खडावेइ । २ मित्तनाइ [0] आ

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अभग्गसेणे
मन्तेइ । २ [जाव] तस्सेव मित्तनाइ [0] पुरओ एवं वयासी । "जम्हा शं अम्हं इमंसि दारगंसि गभगयंसि समाणंसि इमे एयारूवे दोहले पाउब्भूए, तम्हा णं होउ अम्हं दारए अभग्गसेणे नामेणं " ॥
$ 19. तए णं से अभग्गसेणे कुमारे पञ्चधाई [जाव] 5 परिवड्ढइ । तर णं से अभग्गसेणे कुमारे उम्मुक्कबालभावे यावि होत्था । अट्ठ दारियाओ, [जाव] अट्ठओ दाओ [ ०] । उप्पि पासाय [0] भुञ्जमाणे विद्वरइ । तए णं से विजए चोरसेणावई अन्नया कयाइ कालधम्मुणा संजुत्ते । तए णं से अभग्गसेणे कुमारे पञ्चहिं चोरसएहिं सद्धि संपरिवुडे 10 रोयमाणे कन्दमाणे विलवमाणे विजयस्स चोरसेणावइस्स महया इढीसकारसमुदएणं नोहरणं करेइ । २ बहूई लोइयाई मयकिच्चाई करेइ । २ केणइ कालेणं अप्पसोए जाए यावि होत्था । तए णं ते पञ्च चोरसयाइं अन्नया कयाह अभग्गसेणं कुमारं सालाडवीए चोरपल्लीए महया २ चोर- 15 सेणाचइत्ताथ अभिसिञ्चन्ति । तए णं से अभग्गसेणे कुमारे चोरसेणावई जाए अहम्मिए जाव] कप्पायं गिण्हइ । तए णं ते जाणवया पुरिसा अभग्गसेणेणं चोरसेणावइणा बहुगामघायावणाहिं ताविया समाणा अन्नमन्नं सदावेन्ति । २ एवं वयासी । “एवं खलु, देवाणुप्पिया, अभग्गलेणे चोरसेणावई 20 पुरिमतालस्ल नयरस्स उत्तरिलं जणवयं बहूर्हि गामघाएहिं .. जाव] निद्धणं करेमाणे विहरइ। तं सेयं खलु, देवाणुप्पिया, पुरिमताले नयरे महाबलस्स रन्नो एयम विनवित्तए " । तए णं ते जाणवया पुरिसा एयमढे अन्नमन्नेणं पडिसुणेन्ति । २ महत्थं महग्धं महरिहं रायारिहं पाहुडं गिण्हन्ति । २ 25 जेणेव पुरिमताले नयरे तेणेव उवागये २ जेणेव महाबले ।

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३२
विवागसुर्यसि राया तेणेव उवागए २ महाबलस्स रनो तं महत्थं जाव] पाहुडं उवणेन्ति । २ करयल° [ • ] अञ्जलिं कटु महाबलं रायं एवं वयासी । “एवं खलु, सामी, सालाडवोए चोरपल्लीए अभग्गसेणे चोरसेणावई अम्हे वहूहिं गामघाएहि य 5 [जाव] निद्धणे करेमाणे विहरइ । तं इच्छामि णं, सामी, तुझं बाहुच्छायापरिग्गहिया निब्भया निरुवसग्गा सुहंसुहेणं परिवसित्तए” त्ति कट्ट पायवडिया पञ्जलिउडा महाबलं रायं एयमढें विनवेन्ति । तए णं से महाबले राया तेसिं
जणवयाणं पुरिसाणं अन्तिए एयम सोच्चा निसम्म आ10 सुरुत्ते [जाव] मिसिमिसेमाणे तिवलियं भिउडिं निडाले
साहट्ट दण्डं सदावेइ । २ एवं वयासी। "गच्छह णं तुमं, देवाणुप्पिया, सालाडविं चोरपल्लिं विलुम्पाहि, २ अभग्गलेणं चोरलेणावई जीवग्गाहं गिहाहि । २ ममं उवणेहि " । तए णं से दण्डे तह त्ति एयमटुं पडिसुणेइ । तए
णं से दण्डे बहुहिं पुरिसेहिं संनद्धवद्ध° [ जाव ] पहरणेहिं 15 सद्धिं संपरिवुडे मग्गइयहिं फलएहि जिाव) छिप्पतूरेणं वज्ज
माणेणं महया° [जाव] उकिट्ट [ जाव ] करेमाणे पुरिमतालं नयरं मझमझेणं निग्गच्छइ । २ जेणेव सालाडवी चोरपल्ली तेणेव पहारेत्थ गमणाए ॥
तए णं तस्स अभग्गसेणस्स चोरसेणावइल चारपु20 रिसा इमीले कहाए लद्धट्ठा समाणा जेणेव सालाडवी चोर
पल्ली, जेणेव अभग्गसेणे चोरसेणावई, तेणेव उवागच्छन्ति । २ करयल° [जाव एवं वयासी “ एवं खलु, देवाणुप्पिया, पुरिमताले नयरे महाबलेणं रन्ना महाभडचडगरेणं दण्डे
आणत्ते 'गच्छह णं तुब्भे, देवाणुप्पिया, सालाडविं चोरपल्लिं 45 विलुम्पाहि, अभग्गसेणं चोरसेणावई जोवगाहं गेण्हाहि, २

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अभग्गसेणे
३३
ममं उवणेहि '। तए णं से दण्डे महया भडबडगरेणं जेणेच सालाडवी चोरपल्ली तेणेव पहारेत्थ गमणाए " ॥
तए णं से अभग्गसेणे चोरसेणावई तेसिं चारपुरिसाणं अन्तिए एयमदं सोचा निसम्म पश्च चोरसयाई सद्दावेइ । २ एवं वयासी, " एवं खलु, देवाणुप्पिया, पुरिमताले नयरे 5 महाबले [जाव] तेणेव पहारेत्थ गमणाए । तं सेयं खलु, देवाणुप्पिया, अम्हं तं दण्डं सालाडविं चोरपल्लिं असंपत्ते अन्तरा चेव पडिसेहित्तए । तए णं ताई पञ्च चोरसयाई अभग्गसेणस्स चोरसेणावइस्स "तह"त्ति जाव] पडिसुणेन्ति॥
तए णं से अभग्गसेणे चोरसेणावई विउलं असणं 10 पाणं खाइमं साइमं उवक्खडावेइ । २ पञ्चहिं चोरसएहिं सद्धिं पहाए [जाव] °पायच्छित्ते भोयणमण्डवंसि तं विउलं असणं [४] सुरं च [६] आसाएमाणे [४] विहरइ । जिमियभुत्तुत्तरागए वि य णं समाणे आयन्ते चोक्खे परमसुइभूए पश्चहिं चोरसरहिं सद्धिं अल्लं चम्मं दुरुहइ । २ संनद्धबद्ध° [जाव] 15 °पहरणेहिं मग्गइएहिं [जाव] प्रवेणं पुव्वावरण्हकालसमयंसि सालाडवीओ चोरपल्लीओ निग्गच्छइ [३] । विसमदुग्गगहणं ठिए गहियभत्तपाणे तं दण्डं पडिवालेमाणे चिट्ठइ ।
तए णं से दण्डे जेणेव अभग्गसेणे चोरसेणावई तेणेव उवागच्छइ । २ अभग्गसेणेणं चोरसेणावणा सद्धि संपलग्गे 20 यावि होत्था । तए णं से अभग्गसेणे चोरसेणावई तं दण्ड खिप्पामेव हयमहिय° [जाव] पडिसेहिए ॥
तए णं से दण्डे अभग्गसेणेणं चोरसेणावइणा हय° [जाव] पडिसेहिए समाणे अथामे अबले अवीरिए अपुरिस. कारपरक्कमे अधारणिजमिति कट्ट जेणेव पुरिमताले नयरे 25

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३४
विवागसुयंसि
जेणेव महाबले राया, तेणेव उवागच्छइ । २ करयल [०] एवं वयासी, " एवं खलु सामी, अभग्गसेणे चोरसेणावई विसमदुग्गगहणं ठिए गहियभत्तपाणीए । नो खलु से सक्का केणइ सुबहुएणावि आसवलेण वा हत्थिबलेण वा रहबलेण 5 वा चाउरङ्गिणि पि [0] उरंउरेण गिण्हित्तर " । ताहे सामेण य भेषण य उवप्पयाणेण य विस्सम्भमाणे उवयर यावि होत्था । जे वि से अब्भिन्तरगा सीसगभमा, मित्तनाइनियगसयणसंबन्धिपरियणं च विउलधणकणगरयणसन्तसारसावरज्जेणं भिन्दइ, अभग्गसेणस्स य चोरसेणावइस्स अभिक्खणं 10 २ महत्थाई महग्धाइं महरिहाई पाहुडाई पेसेइ, २ अभग्गसेणं चोरसेणावइं वीसम्भमाणेइ ॥
""
$ 20. तर णं से महाबले राया अन्नया कयाइ पुरिमताले नयरे एवं महं महद्दमहालियं कूडागारसालं करेइ अणेगक्खम्भसयसंनिविट्ठ पासाईयं दरिसणिज्जं । तर णं से 15 महाबले राया अन्नया कयाइ पुरिमताले नयरे उस्सुक्कं [जाव] दसरतं पमोयं घोसावेइ । २ कोडुम्बियपुरिसे सहावेइ, २ एवं वयासी । गच्छह णं तुब्भे, देवाणुप्पिया, सालाडवीए चोरपल्लीए । तत्थ णं तुब्भे अभग्गसेणं चोरसेणावई करयल ' [ जाव] एवं वयासी, " एवं खलु, देवाणु20 पिया, पुरिमताले नयरे महाबलस्स रन्नो उस्सुक्के [ जाव] दसरते पमोष उग्धोसिए । तं किं णं देवाणुपिया, विउलं असणं [४] पुप्फवत्थमल्लालंकारं ते इहं हव्वमाणिज्जउ उदाहु सयमेव गच्छत्था ? 11
तर णं ते कोडुम्बियपुरिसा महाबलस्स रन्नो करयल 25 [ जाव] पडिन्ति । २ पुरिमतालाओ नयराओ पडिनिक्ख

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अभग्गसेणे
मन्ति। २ नाइविकिठेहि अद्धाणेहिं सुहेहिं वसहीपायरासेहि जेणेव सालाडवी चोरपल्ली तेणेव उवागच्छन्ति । २ अभग्गसेणं चोरसेणावई करयल° [जाव एवं वयासी । “एवं खलु, देवाणुप्पिया, पुरिमताले नयरे महाबलस्स रन्नो उस्सुक्के (जाव उदाहु सयमेव गच्छित्था!" । तए णं से अभग्गसेणे 5 चोरसेणावई ते कोडुम्बियपुरिसे एवं वयासी । " अहं णं, देवाणुप्पिया, पुरिमतालनयरं सयमेव गच्छामि" । ते कोडुम्बियपुरिसे सकारेइ [0] पडिविसज्जेइ ॥
तए णं से अभग्गसेणे चोरणावई बहूहि मित्त [जाव] परिवुडे पहाए [जाव] 'पायच्छित्ते सव्वालंकारविभू- 10 सिए सालाडवीओ चोरपल्लीओ पडिनिक्खमइ । २ जेणेव पुरिमताले नयरे, जेणेव महाबले राया, तेणेव उवागच्छइ, २ करयल° [०] महाबलं रायं जएणं विजएणं वद्धावेइ । २ महत्थं [जाव] पाहुडं उवणेइ । तए णं से महाबले राया अभग्गसेणस्स चोरसेणावइस्स तं महत्थं [जाव] पडिच्छइ, 15 अभग्गसेणं चोरसेणावई सकारेइ, संमाणेइ, पडिविसज्जेइ, कूडागारसालं च से आवसहं दलयइ । तए णं से अभग्गसेणे चोरसेणावई महाबलेणं रना विसज्जिए समाणे जेणेव कूडागारसाला तेणेव छवागच्छइ ।
तए णं से महाबले राया कोडुम्बियपुरिसे सदावेइ । २ 20 एवं वयासी, "गच्छह णं सुब्ले, देवाणुप्पिया, विउलं असणं पाणं खाइमं साइमं उबक्खाह । १ तं विउलं असगं[४] सुरं च [६] सुबहुं पुप्फवत्थगन्धमल्लालंकारं च अभग्गलेणस्ल चोरलेणावश्स्स कृडागारसालं उवणेह" । तए णं ते कोडम्बियपुरिसा करयल° [जाव] उवणेन्ति । तए णं से अभग्गसेणे 25

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३६
विवागसुयसि चोरसेणावई बहूहिं मित्तनाइ° [0] सद्धिं संपरिखुडे पहाए [जाव] सव्वालंकारविभूसिए तं विउलं असणं [४] सुरं च [६] आसाएमाणे पमत्ते विहरइ ॥
तए णं से महाबले राया कोडुम्बियपुरिसे सहावेइ । 5 २ एवं वयासी, “गच्छह णं तुम्हे, देवाणुप्पिया, पुरिमता.
लस्स नयरस्स दुवाराइं पिहेह, अभग्गसेणं चोरसेणावई जीवगाहं गिण्हह, २ ममं उवणेह "। तए णं ते कोडुम्बियपुरिसा करयल° [जाव] पडिसुणेन्ति । २ पुरिमतालस्स
नयरस्स दुवाराइं पिहेन्ति । अभग्गसेणं चोरसेणावई जीव10 गाहं गिण्हन्ति । २ महाबलस्स रन्नो उवणेन्ति । तए णं से
महाबले राया अभग्गसेणं चोरसेणावई एएणं विहाणेण वझं आणवेइ । " एवं खलु, गोयमा, अभग्गलेगे चोरसेणावई पुरापोराणाणं [जाव] विहरइ" ॥
__अभग्गसेणे णं, भन्ते, चोरसेणावई कालमासे काल 15 किच्चा कहिं गच्छिहिइ, कहिं उववज्जिहिइ ?" ॥
___“गोयमा, अभग्गसेणे चोरसेणावई सत्ततीसं वासाई परमाउगं पालइत्ता अज्जेव तिभागावसेसे दिवसे सूलभिन्ने कए समाणे कालमासे कालं किच्चा इमीसे रयणप्पभाए
पुढवीए उक्कोस [] नेरइएसु उवन्जिहिइ । से णं तओ 20 अणन्तरं उबट्टित्ता०] एवं संसारो जहा पहमे [जाव पुढवीए ।
तओ उवट्टित्ता वाणारसीए नयरोए सूयरत्ताए पच्चायाहिइ। से णं तत्थ सुयरिएहिं जीवियाओ ववरोविए समाणे तत्थेव वाणारसीए नयरीए सेट्टिकुलंसि पुत्तत्ताए पच्चायाहिइ ।
से णं तत्थ उम्मुक्कबालभावे [०] एवं जहा पढमे [ जाव] 25 अन्तं काहिइ ॥

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सगडे
। सगडे । $ 21. " जइ णं, भन्ते ” । चउत्थस्स उखेवो । " एवं खलु, जम्बू
तेणं कालेणं तेणं समएणं साहंजणी नाम नयरी होत्था । रिद्धस्थिमियसमिद्धा । तीसे णं साहंजणीए बहिया उत्तरपुरथिमे दिसीभाए देवरमणे नामं उज्जाणे होत्था । तत्थ णं अमोहस्स जक्खस्स जक्खाययणे होत्था पोराणे[०] । तत्थ णं साहंजणीए नयरीए महचन्दे नाम राया होत्था महया [०) । तस्स णं महचन्दस्स रन्नो सुसेणे नामं अमच्चे होत्था 10 साममेयदण्ड [0] निग्गहकुसले । तत्थ णं साहंजणीए नयरीए सुदरिसणा नामं गणिया होत्था [वण्णओ ॥
तत्थ णं साहंजणीए नयरीए सुभद्दे नामं सत्थवाहे परिवसइ अड्ढे [0] । तस्स णं सुभद्दस्स सत्थवाहस्स भद्दा नामं भारिया होत्था अहीण° [0] । तस्स णं सुभद्दसत्थवाहस्स 15 पुत्ते भद्दाए भारियाए अत्तए सगडे नामं दारए होत्था अहीण" [0] ॥ । तेणं कालेणं तेणं समएणं समणे भगवं महावीरे [0] । समोसरणं । परिसा । राया य निग्गए । धम्मो कहिओ । परिसा पडिगया ॥
20 तेणं कालेणं तेणं समएणं समणस्त भगवओ महावीरस्स जेढे अन्तेवासी [जाव रायमग्गमोगाढे । तत्थ णं हत्थी आसे पुरिसे ०] । तेसिं च ण पुरिसाणं मझगए पासइ एगं सइत्थीयं पुरिसं अवओडयबन्धणं उक्खित्त [जाव]

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विवागसुसि
घोसिजमाणं [ ० ] | चिन्ता तहेव । [ जाव] भगवं वागरेइ
एवं खलु,
गोयमा
३८
6"
तेणं कालेणं तेणं समरणं इहेव जम्बुद्दीवे दीवे भारहे वासे छगलपुरे नामं नयरे होत्था । तत्थ सीहगिरी नाम 5 राया होत्था महया [0] । तत्थ णं छगलपुरे नयरे छणिए नामं छागलिए परिवसइ अड्ढे [0] अहम्मिए [जाव] दुष्पडियानन्दे | तस्स णं छणियस्स छागलियस्स बहवे अयाण य एलयाण य रोज्झाण व वसभाण य ससयाण य सूयराण य पसयाण यसिंघाण य हरिणाण य मयूराण य महिसाण 10 य सयबद्धा य सहस्सबज्राण य जूहाणि वाडगंसि संनिरुद्धा चिट्ठन्ति । अन्ने य तत्थ बहवे पुरिसा दिन्नभइभत्तवेणा बहवे अ य [ जाव] महिसे य सारक्खेमाणा संगोवेमाणे चिति । अन् य से बहवे अयाण य [जाव] निरुद्धा चिट्ठन्ति । अन् य से बहवे पुरिसा दिन्नभइभत्तवेयणा बहवे सयए य 15 सहस्से य जीवियाओ ववरोवेन्ति ।२ मसाई कप्पणिकप्पियाहूं करेन्ति, २ छणियस्स छागलियस्स उवणेन्ति । अन्ने य से बहवे पुरिसा ताई बहुयाई अयमंसाई [ जाव] महिसमंसाई तवसु य कवल्लीसु य कन्दुरसु य भजणेसु य इङ्गालेसु य तलेन्ति य भजेन्ति य सोल्लेन्ति य । २ तओ रायमग्गंसि 20 वित्ति कप्पेमाणा विहरन्ति । अप्पणा वि य णं से छणिए छागलिए तेहिं बहुविहेहिं अयमंसेहिं [जाव] महिसमंसेहि सोहि यतलिएहि य भजिएहि य सुरं च [६] आसाएमाणे विहरs |
तर णं से छणिए छागलिए एयकम्मे [0] सुबहुं पाव 25 कम्मं कलिकलुषं समजिणित्ता सत्त वाससयाई परमाउयं

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सगडे
पालइत्ता कालमासे कालं किच्चा चोत्थीए पुढवीए उक्कोसेणं दससागरोवमठिइएसु नेरइयत्ताए उववन्ने ॥
822. तए णं तस्स सुभद्दसत्थवाहस्स अदा भारिया जायनिन्दुया यावि होत्था, जाया जाया दारगा विणिहायमावजन्ति । तए णं से छणिए छागलिए चोत्थीए पुढवीए 5 अणन्तरं उव्वट्टित्ता इहेव साहजणीए सुभद्दस्स सत्थवाहस्स भद्दाए भारियाए कुच्छिसि पुत्तत्ताए उववन्ने । तए णं सा भद्दा सत्थवाही अन्नया कयाइ नवण्हं मासाणं बहुपडिपुण्णाणं दारगं पयाया। तए णं तं दारगं अम्मपियरो जायमेत्तं चेव सगडस्स हेट्ठाओ ठावेन्ति, दोच्चं पि गिण्हावेन्ति, अणुपु- 10 व्वेणं सारक्खेन्ति संगोवेन्ति संवड्ढेन्ति, जहा उज्झियए, [जाव] "जम्हा णं अम्हं इमे दारए जायमेत्ते चेव सगडस्स हेट्ठा ठाविए, तम्हा णं होउ णं अम्हं एस दारए सगडे नामेणं" सेस जहा उज्झियए । सुभद्दे लवणसमुद्दे कालगए, माया वि कालगया । से वि सयाओ गिहाओ निच्छुढे । तए णं से 15 सगडे दारए सयाओ गिहाओ निच्छूढे समाणे सिंघाडय' [0] तहेव [जाव] सुदरिसणाए गणियाए सद्धिं संपलग्गे यावि होत्था ॥
तए णं से सुसेणे अमच्चे तं सगडं दारगं अन्नया कयाइ सुदरिसणाए गणियाए गिहाओ निच्छुभावेइ । २ सुद- 20 रिसणियं गणियं अन्भिन्तरियं ठावेइ । २ सुदरिसणाए गणियाए सद्धिं उरालाई माणुस्सगाई भोगभोगाई भुञ्जमाणे विहरइ ॥ ___ तए णं से सगडे दारए सुदरिसणाए गिहाओ निच्छुढे समाणे अन्नत्थ कत्थ वि सुई वा [0] अलभमाणे अन्नया 25
HHHHHHI

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४०
विवागसुयंसि
कयाइ रहसियं सुदरिसणागेहं अणुप्पविसइ २ । सुदरिसणाए सद्धिं उरालाई भोगभोगाई भुञ्जमाणे विहरइ ।।
इमं च णं सुसेणे अमच्चे पहाए जाव] विभूसिए मणुस्सवग्गुराए जेणेव सुदरिसणाए गणियाए गेहे तेणेव 5 उवागच्छइ । २ सगडं दारयं सुदरिसणाए गणियाए सद्धि
उरालाई भोगभोगाइं भुञ्जमाणं पासइ । २ आसुरुते [जाव] मिसिमिसेमाणे तिवलियं भिउडिं निडाले साह सगडं दारयं पुरिसेहिं गिण्हावेइ । २ अहि [जाव] महियं करेइ ।
२ अवओडयबन्धणं करेइ । २ जेणेव महचन्दे राया तेणेव 10 उवागच्छइ । २ करयल° [जाव] एवं वयासी । " एवं खलु
सामी, सगडे दारए ममं अन्तेउरंसि अवरद्धं" । तए णं से महचन्दे राया सुसेणं अमञ्चं एवं वयासी । “ तुमं चेव णं, देवाणुप्पियो, सगडस्स दारगस्स दण्डं वत्तंहि” ॥
तए णं से सुसेणे अमच्चे महचन्देणं रन्ना अब्भणुन्नाए 15 समाणे सगडं दारयं सुदरिसणं च गणियं एएणं विहाणेणं
वझं आणवेइ । तं एवं खलु, गोयमा, सगडे दारए पुरापोराणाणं[0] पञ्चणुभवमाणे विहरइ” ।
8 23. “सगडे णं, भन्ते, दारए कालगए कहिं गच्छिहिइ, कहिं उववजिहिइ ?" । 20 "सगडे णं दारए, गोयमा, सत्तावन्नं वासाइं परमाउयं
पालइत्ता अजेव तिभागावसेसे दिवसे एगं महं अयोमयं तत्तं समजोइभूयं इत्थिपडिमं अवयासाविए समाणे कालमासे कालं किच्चा इमीसे रयणप्पभाए पुढवीए नेरइयत्ताए उववजिहिइ ।
से णं तओ अणन्तर उव्वट्टित्त रायगिहे नयरे मातङ्गकुलंसि 25 जुगलत्ताए पच्चायाहिह। तए णं तस्स दारगस्स अम्मापियरो

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बहस्सइदत्ते
४१
निव्वत्तबार सगस्स इमं श्यारूवं गोण्णं नामधेज्जं करिस्सन्ति । 'तं होउ णं दारए सगडे नामेणं, होउ णं दारिया सुदरिसणा नामेणं " ।
तर णं से सगडे दारए उम्मुक्कबालभावे जोव्वण [0] भविस्सह । तप णं सा सुदरिसणा वि दारिया उम्मुकबालभावा जोव्वणगमणुप्पत्ता रूवेण य जोव्वणेण य लावण्णेण य उक्किट्ठा उक्ट्ठिसरीरा यावि भविस्सइ । तए णं से सगडे दारए सुदरिसणाए रूवेण य जोवणेण य लावण्णेण य मुच्छिर सुदरिसणाए सद्धिं उरालाई भोगभोगाईं भुञ्जेमाणे विहरिस्सर । तर णं से सगडे दारए अन्नया सयमेव कुड- 10 ग्गाहित्तं उवसंपज्जित्ताणं विहरिस्सइ । तर णं से सगडे दार कुडग्गाहे भविस्सइ अहम्मिए [जाव] दुष्पडियाणन्दे |
कम्मे [0] सुबहु पावकम्मं समज्जिणित्ता कालमासे कालं किच्चा इमीसे रयणप्पभाष पुढवीए नेरइयत्ताए उववन्ने । संसारो तहेव [जाव] पुढवीए । से णं तओ अणन्तरं उब्व- 15 ट्टित्ता वाणारसीए नयरीए मच्छत्ताए उववज्जिहिइ । से णं तत्थ मच्छबन्धिरहिं हि तत्थेव वाणारसीए नयरीए सट्ठिकुलंसि पुत्तत्ता पच्चायाहिइ । बोहिं । बुद्धे [0] पव्वइए [0] सोहम्मे कप्पे [0] महाविदेहे वासे सिज्झिहि ||
$ 24.
66
| बहस्सइदत्ते ।
जइ णं भन्ते [0] " । पञ्चमस्स उक्खेवो ।
एवं खलु, जम्बू
तेणं कांलेणं तेणं समरणं कोसम्बी नामं नयरी होत्था
20

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४२
विवागसुयंसि रिथिमिय°[0] । बाहिं चन्दोयरणे उज्जाणे । सेययद्धे जक्खे ।
तत्थ णं कोसम्बीए नयरीए सयाणीए नामं राया होत्था महया [0] । मियावई देवी । तस्स णं सयाणीयस्स पुत्ते 5 मियादेवीए अत्तए उदायणे नामं कुमारे होत्था अहीण [0]
जुवराया । तस्स णं उदायणस्स कुमारस्स पउमावई नामं देवी होत्था ॥
तस्स णं सयाणीयस्ल सोमदत्ते नाम पुरोहिए होत्था रिउव्वेय [0] । तस्स णं सोमदत्तस्स पुरोहियस्स वसुदत्ता 10 नामं भारिया होत्था । तस्स णं सोमदत्तस्स पुत्ते वसुदत्ताए अत्तए बहस्सइदत्ते नामं दारए होत्था अहीण° [0] ॥
तेणं कालेणं तेणं समएणं समणे भगवं महावीरे [0] । समोसरणं । तेणं कालेणं तेणं समएणं भगवं गोयमे तहेव
[जाव रायमग्गमोगाढे तहेव पासइ हत्थी, आसे, पुरिसमज्झे 15 पुरिसं । चिन्ता । तहेव पुच्छइ पुन्वभवं । भगवं वागरेइ । “ एवं खलु, गोयमा
तेणं कालेणं तेणं समएणं इहेव जम्बुद्दीवे दीवे भारहे वासे सव्वओभद्दे नामं नयरे होत्था रिद्धस्थिमियसमिद्धे ।
तत्थ णं सव्वओभद्दे नयरे जियसत्तु राया । तस्स णं जिय20 सत्तुस्स रनो महेसरदत्ते नामं पुरोहिए होत्था रिउव्वेय' [जाव] आथव्वणकुसले यावि होत्था ॥
तए णं से महेसरदत्ते पुराहिए जियसत्तुस्स रन्नो रजबलविवद्धणअट्ठयाए कल्लाकलि एगमेगं माहणदारयं एगमेगं
खत्तियदारयं एगमेगं वइस्सदारयं एममेगं सुद्ददारयं गिण्हा25 वेइ । २ तेसिं जीवन्तयाणं चेव हियउण्डए गिण्हावेइ । २

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४३
बहस्सइदत्ते जियसत्तुस्स रन्नो सन्तिहोमं करेइ । तए णं से महेसरदत्त पुरोहिए अट्ठमीचोदसीसु दुवे माहणखत्तियवइस्ससुद्दे, चउण्हं मासाणं चत्तारि २, छण्हं मासाणं अट्ठ २, संवच्छरस्स सोलस २ । जाहे जाहे वि य णं जियसत्तु राया परबलेणं अभिभुञ्जइ, ताहे ताहे वि य णं से महेसरदत्ते पुरोहिए 5 अट्ठसयं माहणदारगाणं अट्ठसयं खत्तिय दारगाणं अट्ठसयं .. वइस्सदारगाणं अट्ठसयं सुद्ददारगाणं पुरिसे गिण्हावेइ । २ तेसिं जीवन्ताणं चेव हिययउण्डी गिण्हावेइ । २ जियसतुस्स रनो सन्तिहोमं करेइ । तए णं से परबले खिप्पाभेव विद्धंसिज्जइ वा पडिसेहिज्जइ वा ॥
10
$ 25. तए णं से महेसरदत्ते पुरोहिए एयकम्मे[0]सुबहुं पावकम्मं समज्जिणित्ता तीसं वाससयं परमाउयं पालइत्ता कालमासे कालं किच्चा पश्चमीए पुढवीए उक्कोसेणं सत्तरससागरोवमट्टिइए नरगे उववन्ने ॥
से णं तओ अणन्तरं उव्वट्टित्ता इहेव कोसम्बीए नयरीए 15 सोमदत्तस्स पुरोहियस्स वसुदत्ताए भारियाए पुत्तत्ताए उघवन्ने । तए णं तस्स दारगस्स अम्मापियरो निव्वत्तबारसाहस्स इयं एयारूवं नामधेज्जं करेन्ति । "जम्हा णं अम्हं इमे दारए सोमदत्तस्स पुरोहियस्स पुत्ते वसुदत्ताए अत्तए, तम्हा णं होउ अम्हं दारए बहस्सइदत्ते नामेणं"। तए णं से 20 बहस्सइदत्ते दारए पञ्चधाईपरिग्गहिए [जाव] परिवड्ढइ । तए णं से बहस्सइदत्ते उम्मुक्कबालभावे जोवणगमणुप्पत्त विनयपरिणयमेत्ते होत्था । से णं उदायणस्स कुमारस्स पियबालबयस्सए यावि होत्था सहजायए सहवढियए सह पंसुकीलियए ॥
25

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४४
विवागसुर्यसि तए णं से सयाणीए राया अन्नया कयाइ कालधम्मुणा संजुत्ते । तए णं से उदायणकुमारे बहूहिं राईसर° [जाव] सत्थवाहप्पभिईहिं सद्धिं संपरिवुडे रोयमाणे कन्दमाणे कन्दमाणे विलवमाणे सयाणीयस्स रनो महया इड्ढीसक्कारसमुदएणं नीहरणं करेइ । २ बहूइं लोइयाई मयकिच्चाई करेइ । तए णं ते बहवे राईसर° [जाव] °सत्थवाह [0] उदायणं कुमारं महया रायाभिसेएणं अभिसिञ्चन्ति । तए णं से उदायणे कुमारे राया जाए महया [0] ।
तए णं से बहस्सइदत्ते दारए उदायणस्स रन्नो पुरो10 हियकम्मं करेमाणे सव्वट्ठाणेसु सव्वभूमियासु अन्तेउरे य
दिनवियारे जाए यावि होत्था । तए णं से बहस्सइदत्ते पुरोहिए उदायणस्स रन्नो अन्तेउरंसि वेलासु य अवेलासु य काले य अकाले य राओ य विआले य पविसमाणे
अन्नया कयाइ पउमावईए देवीए सद्धि संपलग्गे यावि होत्था। 15 पउमावईए देवीए सद्धिं उरालाई भोगभोगाई भुञ्जमाणे विहरइ ॥
___ इमं च णं उदायणे राया पहाए [जाव] विभूसिए जेणेव पउमावई देवी तेणेव उवागच्छइ । २ बहस्सइदत्तं
पुरोहियं पउमावईदेवीए सद्धि उरालाई भोगभोगाइं भुञ्जमाणं 20 पालइ । २ आसुरुत्ते [०] तिवलियं भिउडिं निडाले साहट्ट
बहस्सइदत्तं पुरोहियं पुरिसेहिं गिण्हावेइ [जाव] एएणं विहाणेणं वज्झं आणाविए । एवं खलु गोयमा बहस्सइदत्ते पुरोहिए पुरापोराणाणं [जाव] विहरइ ” ॥
___ " बहस्सइदत्ते णं, भन्ते, दारए इओ कालगए समाणे 25 कहिं गच्छिहिइ कहिं उववजिहिइ ? " ॥
" गोयमा, बहस्सइदत्ते णं दारए पुरोहिए चोसहि . वासाइं परमाउयं पालइत्ता अज्जेव तिभागावसेसे दिवसे

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नन्दिवद्धणे
४५
सूलियभिन्ने कए समाणे कालमासे कालं किच्चा इमीसे स्यमप्पभाए पुढवीए [0] संसारो तहेव [0] पुढवी । तओ इत्थिणाउरे नयरे मिगत्ताए पच्चायाइस्सह । से णं तत्थ बाउरिएहिं वहिए समाणे तत्थेव हथिणाउरे नयरे सेडिकु. लंसि पुत्तत्ताए [0] । बोहिं । सोहम्मे कप्पे । महाविदेहे 5 कासे सिज्झिहिइ ॥ निक्खेवो ॥
। मन्दिवकणे। $ 26. “ जइ णं, भन्ते, [0]" छहस्स उक्खेवो । " एवं खलु, जम्बू
___ 10 तेणं कालेणं तेणं समएणं महुरा नाम नयरी होत्था । भण्डीरे उज्जाणे । सुदंसणे जक्खे । सिरिदामे राया । बन्धुसिरी भारिया । पुत्ते नन्दिवद्धणे कुमारे अहीण° [0] जुवराया।
तस्स सिरिदामस्स सुबन्धु नामं अमच्चे होत्था साम- 15 दण्ड [.] । तस्स णं सुबन्धुस्स अमच्चस्स बहुमित्तपुत्ते नामं दारए होत्था अहोण° [0] । तस्स णं सिरिदामस्ल रन्नो चित्ते नामं अलंकारिए होत्था । सिरिदामस्त रन्नो चित्तं बहुविहं अलंकारियकम्मं करेमाणे सव्वट्ठाणेसु य सव्वभूमियालु य अन्तेउरे य दिनवियारे यावि होत्था ॥
20 तेणं कालेणं तेणं समएणं सामी समोलढे । परिसा निग्गया । राया निग्गओ (जाव] परिसा पडिगया ॥
तेणं कालेणं तेणं समएणं समणस्स जे? [जाव रायमग्गमोगाढे । तहेव हत्थी आसे पुरिसं[०] । तेसिं च णं .

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विवागसुयसि
पुरिसाणं मज्झगयं एगं पुरिसं पासइ [ जाव ] नरनारीसंपरिखुडं । तए णं तं पुरिसं रायपुरिसा चच्चरंसि तत्तंसि अयोमयंसि समजोइभूयसीहासणंसि निवेसावेन्ति । तयाण
न्तरं च णं पुरिसाणं मज्झगयं बहुविहं अयकलसेहिं तत्तहिं 5 समजोइभूएहि अप्पेगइया तम्बभरिएहिं, अप्पेगइया तउय
भरिएहिं, अप्पेगइया, सीसगभरिएहिं, अप्पेगइया कलकलभरिएहिं. अप्पेगइया खारतेल्लभरिएहिं महया २ रायाभिसेएणं अभिसिञ्चावन्ति । तयाणन्तरं च णं तत्तं अयोमयं
समजोइभूयं अयोमयसंडासएणं गहाय हारं पिणद्धन्ति । 10 तयाणन्तरं च णं अड्ढहारं [जाव पट्ट मउडं । चिन्ता तहेव [जाव] वागरेइ, “ एवं खलु, गोयमा--
तेणं कालेणं तेणं समएणं इहेव जम्बुद्दीवे दीवे भारहे वासे सीहपुरे नामं नयरे होत्था रिद्ध° [0] । तत्थ णं
सीहपुरे नयरे सीहरहे नामं राया होत्था । तस्ल णं सीह15 रहस्स रन्नो दुज्जोहणे नामं चारगपालए होत्था अहम्मिए
जाव दुप्पडियाणन्दे ।
तस्ल णं दुज्जोहणस्स चारगपालगस्स इमेयारूवे चारगभण्डे होत्था । बहवे अयकुण्डीओ अप्पेगइयाओ तम्बभरि
याओ, अप्पेगइयाओ तउयभरियाओ, अप्पेगइयाओ सीसग20 भरियाओ, अप्पेगइयाओ कलकलभरियाओ, अप्पेगइयाओ
खारतेल्लभरियाओ, अगणिकायंसि अद्दहिया चिट्ठन्ति । तस्स णं दुज्जोहणस्स चारगपालगस्स बहवे उट्टियाओ अप्पेगइयाओ आसमुत्तमरियाओ, अप्पेगइयाओ हत्थिमुत्तभरियाओ,
अप्पेगइयाओ गोमुत्तभरियाओ, अप्पेगइयाओ महिसमुत्त25 भरियाओ, अप्पेगइयाओ उट्टमुत्तभरियाओ, अप्पेगइयाओ

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नन्दिवद्धणे
४७ अयमुत्तभरियाओ, अप्पेगइयाओ एलमुत्तभरियाओ बहुपडिपुण्णाओ चिट्ठन्ति । तस्स णं दुज्जोहणस्स चारगपालगस्स बहवे हत्थण्डुयाण य पायण्डुयाण य हडीण य नियलाण य संकलाण य पुञ्जा निगरा य संनिक्खित्ता चिट्ठन्ति । तस्स णं दुज्जोहणस्स चारगपालगस्स बहवे वेणुलयाण य 5 वेत्तलयाण य चिञ्चालयाण य छियाण य कसाण य वायरासीण य पुञ्जा निगरा चिट्ठन्ति । तस्स णं दुज्जोहणस्स चारगपालगस्स बहवे सिलाण य लउडाण य मोग्गराण य कणङ्गराण य पुजा निगरा चिट्ठन्ति । तस्स णं दुज्जोहणस्स चारगपालस्स बहवे तन्ताण य वरत्ताण य वागुरयाण य 10 वालयसुत्तरज्जूण य पुञ्जा निगरा चिट्ठन्ति । तस्स णं दुज्जोहणस्स चारगपालगस्स बहवे असिपत्ताण करपत्ताण य खुरपत्ताण य कलम्बचीरपत्ताण य पुञ्जा निगरा चिट्ठन्ति । तस्स णं दुज्जोहणस्स चारगपालगस्स बहवे लोहखोलाण य कडगसकराण य चम्मपट्टाण य अल्लपल्लाण य पुञ्जा निगरा 15 चिट्ठन्ति । तस्स णं दुज्जोहणस्स चारगपालगस्स बहवे सूईण य डम्भणाण य कोहिल्लाण य पुञ्जा निगरा चिट्ठन्ति । तस्स णं दुज्जोहणस्स चारगपालगस्स बहवे पच्छाण य पिप्पलाण य कुहाडाण य नहच्छेयणाण य दभतिणाण य पुञ्जा निगरा चिट्ठन्ति ॥
20
तए णं से दुज्जोहणे चारगपालए सीहरहस्स रन्नो बहवे चोरे य पारदारिए य गण्ठिभेए य रायावयारी य अणहारए य बालघायए य विस्सम्भघायए य जूयगरे य सण्डपटे य पुरिसेहिं गिण्हावेइ । २ उत्ताणए पाडेइ । २ लोहदण्डेणं मुहं विहाडेइ । २ अप्पेगइए तत्ततम्बं पज्जेइ, अप्पेगइए तउयं 25 पज्जेइ, अप्पेगइए सीसग पज्जेइ, अप्पेगइए कलकलं पज्जेइ,

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४८
विवागसुयंसि अप्पेगइए खारतेल्लं पज्जेइ, अप्पेगइयाणं तेणं चेव अभिसे. यगं करेइ । अप्पेगइए उत्ताणए पाडेइ, २ आलमुत्तं पज्जेइ, अप्पेगइए हत्थिमुत्तं पज्जेइ, [जाव] एलमुत्तं पज्जेइ । अप्पेगइए हेट्ठामुहे पाडेइ, छडछडस्स वम्मावेइ, २ अप्पेगइए तेणं चेव ओवीलं दलयइ । अप्पेगइए हत्थण्डयाई वन्धावेइ, अप्पेगइए पायण्डुए बन्धावेइ, अप्पेगइए हडिबन्धणं करेइ, अप्पेगइए नियडबन्धणं करेइ, अप्पेगइए संकोडियमोडिययं करेइ, अप्पेगइए संकलबन्धणं करेइ, अप्पेगइए हत्थच्छिन्नए करेइ, [जाव] सत्थोवाडियं करेइ, अप्पगइए वेणुलयाहि य [जाव] 10 वायरासीहि य हणावेइ । अप्पेगइए उत्ताणए कारवेइ । २
उरे सिलं दलावेइ, तओ लउडं छुहावेइ । २ पुरिसेहिं उक्कम्पावेइ, अप्पेगइए तन्तीहि य [जाव सुत्तरज्जूहि य हत्थेसु पाएसु य बन्धावेइ, अगडंसि ओचूलयालगं पज्जेइ । अप्पे
गइए असिपत्तेहि य [जाव कलम्बचीरपत्तेहि य पच्छावेइ ।२ 15 खारतेल्लेणं अभिङ्गावेइ । अप्पेगइए निलाडेसु य अवदूसु य
कोप्परेसु य जाणुसु य खलुएसु य लोहकीलए य कडसकराओ य दवावेइ, अलिए भञ्जावेइ । अप्पेगइए सुईओ य डम्भणाणि य हत्थङ्गलियासु य पायङ्गलियासु य कोट्टि
ल्लएहिं ओउडावेइ, २ भूमि कण्डूयावेइ । अप्पेगइए सत्थेहि 20 य [जाव नहच्छेयणेहि य अङ्गं पच्छावेइ, दब्भेहि य कुसेहि
य ओल्लबद्धेहि य वेढाबेइ, २ आयवंसि दलयइ, २ सुक्के समाणे चडचडस्स उप्पाडेइ ।।
तए पं से दुज्जोहणे चारगपालए एयकम्मे सुबहुं पाव कम्मं समजिणित्ता एगतीसं वाससयाइं परमाउयं पालइत्ता 25 कालमासे कालं किच्चा छडीए पुढवीए उक्कोसेणं बावीससागरोवमठिइएसु नेरइयत्ताए उववन्ने ॥
$ 27. से णं तओ अणन्तरं उव्वट्टित्ता इहेव महुराए

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नन्दिसेणे
नयरीए सिरिदामस्स रन्नो बन्धुसिरीए देवीए कुच्छिसि पुत्तत्ताए उववन्ने । तए णं बन्धुसिरी नवण्हं मासाणं बहुपडिपुण्णाण जाव] दारगं पयाया। तए णं तस्ल दारगस्स अम्मापियरो निव्वत्त बारसाहे इमं एयारूवं नामधेज करेन्ति, 'होउ णं अम्हं दारगे नन्दिसेणे नामेणं' । तए णं से नन्दि. 5 सेणे कुमारे पञ्चधाइपरिवुडे [जाव] परिवङ्इ । तए णं से नन्दिसेणे कुमारे उम्मुक्कबालभावे [जाव] विहरइ, जोव्वणगमणुप्पत्ते 1०। जुवराया जाए यावि होत्था । तए णं से नन्दिसेणे कुमारे रजे य [जाव] अन्तेउरे य मुच्छिए इच्छइ सिरिदामं रायं जोवियाओ ववरोवित्तए, सयमेव रसिरिं 10 कारेमाणे पालेमाणे विहरित्तए । तए णं से नन्दिसे कुमारे सिरिदामस्स रन्नो बहूणि अन्तराणि य छिदाणि य विवराणि य पडिजागरमाणे विहरइ ॥
तए णं से नन्दिसेणे कुमारे सिरिदामस्स रन्नो अन्तर अलभमाणे अन्नया कयाइ चित्तं अलंकारियं सदावेइ । २ 15 एवं वयासी । " तुम्हे णं, देवाणुप्पिया सिरिदामस्स रन्नो सव्वट्ठाणेसु य सव्वभूमोसु य अन्तेउरे य दिन्नवियारे सिरिदामस्स रन्नो अभिक्खणं २ अलंकारियं कम्भं करेमाणे विहरसि । तं णं तुमं, देवाणुप्पिया, सिरिदामस्स रन्नो अलकारियं कम्मं करेमाणे गीवाए खुरं निवेसेह । तो णं अहं 20 तुम्हं अद्धरजयं करिस्सामि । तुमं अम्हेहिं सद्धिं उरालाई भोगभोगाइं भुञ्जमाणे विहरिस्ससि" । तए णं से चित्ते अलंकारिए नन्दिसेणस्स कुमारस्स एयमहूँ पडिनुणेइ ॥
तए णं तस्स चित्तस्स अलंकारियस्स इमेयारूवे जाव] समुप्पजित्था, “ जइ णं मम सिरिदामे राया एयम? आग- 25 मेइ, तए णं मम न नज्जइ केणइ असुमेणं कुमरणेणं मारि

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५०
विवागसुयंसि स्सइ" त्ति कट्ट भीए जेणेव सिरिदामे राया तेणेव उवाग. च्छइ ।२ सिरिदामं रायं रहस्सियगं करयल [.] एवं वयासी, " एवं खलु सामी, नन्दिसेणे कुमारे रज्जे य [जाव] मुच्छिए इच्छइ तुम्भे जीवियाओ ववरोवित्ता सयमेव रज्जसिरि कारेमाणे पालेमाणे विहरित्तए " । तए णं से सिरिदामे राया चित्तस्स अलंकारियस्स एयमटुं सोच्चा निसम्म आसु. रुत्त [जाव साहट्ट नन्दिसेणं कुमारं पुरिसेहिं गिण्हावेह र एएणं विहाणेणं वझं आणवेइ । "तं एवं खलु, गोयमा,
नन्दिसेणे [जाव] विहरइ " ॥ 10 “नन्दिसेणे कुमारे इओ चुए कालमासे कालं किञ्चा कहिं गच्छिहिइ, कहिं उववजिहिइ ? " ॥
“गोयमा, नन्दिसेणे कुमारे सर्ट्सि वासाइं परमाउयं पालइत्ता कालमासे काल किच्चा इमीसे रयणप्पभाए पुढ
वीए [0], संसारो तहेव । तओ हथिणाउरे नयणे मच्छ. 15 त्ताए उववजिहिइ । से णं तत्थ मच्छिएहिं वहिए समाणे
तत्थेव सेट्टिकुले [0]। बोहिं [0] । सोहम्मे कप्पे [0] । महाविदेहे वासे सिज्झिहिइ, बुज्झिहिइ, मुच्चिहिइ, परिनिवाहिइ, सव्वदुक्खाणं अन्तं करेहिह ॥
॥ निक्खेवो ॥
20
। उम्बरदत्ते ।
[ सत्तमस्म उक्खेवो ॥] $ 28. तेणं कालेणं तेणं समएणं पाडलसण्डे नयरे । वणसण्डे नाम उज्जाणे । उम्बरदत्ते जक्खे । तत्थ णं पाड25 लसण्डे नयरे सिद्धत्थे राया । तत्थ णं पाडलसण्डे नयरे

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उम्बरदत्ते । सागरदत्ते सत्थवाहे होत्था अड्डे [0] । गङ्गदत्ता भारिया । तस्स सागरदत्तस्स पुत्ते गङ्गदत्ताए भारियाए अत्तए उम्बरदत्त नाम दारए होत्था अहीण° [जाव] °पश्चिन्दियसरीरे॥
तेणं कालेणं तेणं समएणं समणे भगवं [0] समोसरण, [जाव] परिसा पडिगया ॥
तेणं कालेणं तेणं समएणं भगर्व गोयमे, तहेव जेणेव पाडलसण्डे नवरे तेणेव उवागच्छइ । २ पाडलसण्डं नयरं पुरथिमिल्लेणं दुवारेणं अणुप्पविसइ । २ तत्थ ण पासइ एगं पुरिसं कच्छुल्लं कोढियं दोउयरियं भगंदरियं अरिसिल्लं कासिल्लं सासिल्लं सोगिलं सुयमुहसुयहत्थं सडियपाय- 10 ङ्गलियं सडियकण्णनासियं रसियाए य पूइएण य थिविथिवियवणमुहकिमिउत्तयन्तपगलन्तपूयरुहिरं लालापगलन्तकपणनातं अभिक्खणं २ पूयकवले य रुहिरकवले य किमियकवले य वममाणं कट्ठाई कलुणाई विसराइं कूयमाणं मच्छियाचडगरपहकरेणं अग्निज्जमाणमग्गं फुट्टहडाहडसीसं दण्डि- 15 खण्डवसणं खण्डमलगखण्डघडहत्थगयं गेहे २ देहबलियाए वित्ति कप्पेमाणं पासइ । तया भगवं गोयमे उच्चनीय [जाव] अडइ । २ अहापज्जत्तं [०] गेण्हइ, पाडलसण्डाओ पडिनिक्खमइ । २ जेणेव समणे भगवं [०] भत्तपाणं पडिदंसेइ समणेणं अब्भणुन्नाए समाणे [जाव] बिलमिव पन्नग- 20 भूएणं अप्पाणेण आहारमाहारेइ, संजमेणं तवसा अप्पाणं भावेमाणे विहरइ ॥
तए णं से भगवं गोयमे दोच्चं पिछडक्खमणपारणगंसि पढमाए पोरिसोए सज्झायं [जाव] पाडलिसण्डं नयरं दाहिणिल्लेणं दुवारेणं अणुप्पविसइ, तं चेव पुरिसं पासइ 25 कच्छुल्लं तहेव [जाव] संजमेणं तवसा [0] विहरइ ॥

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विवागसुयंसि तए णं से गोयमे तच्चं पि छ? [0] तहेव [जाव] पच्चत्थिमिल्लेणं दुवारेणं अणुप्पविसमाणे तं चेव पुरिसं कच्छुल्लं [0] पासइ ॥
चोत्थं पि छ? [0] उत्तरेणं [0] इमेयारूवे अज्झथिए 5 समुप्पन्ने, " अहो णं इमे पुरिसे पुरापोराणाणं [जाव]
एवं वयासी । 'एवं खलु अहं, भन्ते छ?' [जाव रोयन्ते जेणेव पाडलसण्डे नयरे तेणेव उवागच्छामि । २ पाडल [0] पुरथिमिल्लेणं दुवारेणं पविढे । तत्थ णं एगं पुरिसं
पासामि कच्छुल्लं [जाव] कप्पेमाणं । तए अहं दोच्चछट्ट10 पारणगंसि दाहिणिल्लेणं दुवारेणं [0] तच्चछट्टक्खमणगंसि
पच्चत्थिमेणं, तहेव [0] । तए णं अहं चोत्थछ?' [0] उत्तरदुवारेणं अणुप्पविसामि, तं चेव पुरिसं पासामि कच्छुल्लं [जाव] वित्ति कप्पेमाणे विहरइ । चिन्ता मम " । पुवभवपुच्छा । [0] वागरेइ " एवं खलु, गोयमा
तेणं कालेणं तेणं समएणं इहेव जम्बुद्दीवे दीवे भारहे वासे विजयपुरे नामं नयरे होत्था रिद्ध° [०] । तत्थ णं विजयपुरे नयरे कणगरहे नामं राया होत्था। तस्स णं कणगरहस्त रन्नो धन्नन्तरी नामं वेज्जे होत्था अट्ठाङ्गाउवेयपाढए,
तं जहा कुमारभिच्चं सालागे सल्लहत्ते कायतिगिच्छा जंगोले 20 भूयविज्जा रसायणे वाजीकरणे, सिवहत्थे सुहहत्थे लहुहत्थे॥
तए णं से धन्नन्तरी वेज्जे विजयपुरे नयरे कणगरहस्स रन्नो अन्तेउरे य अन्नेसिं बहूणं राईसर [जाव] सत्थवाहाणं अन्नेसिं च बहूणं दुबलाण य गिलाणाण य वाहि
याण य रोगियाण य अणाहाण य सणाहाण य समणाण 25 य माहणाण य भिक्खगाण य करोडियाण य कप्पडियाण
य आउराण य अप्पेगइयाणं मच्छमंसई उवदेसेइ, अप्पेगइ. याणं कच्छपमसाई, अप्पेगइयाणं गोहामंसाइं, अप्पेगइयाणं

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उम्बरदत्ते
मगरमंसाई, अप्पेगइयाणं सुसुमारमंसाई, अप्पेगइयाणं अयमंसाई, एवं एलयरोज्झसूयरमिगससयगोमंसमहिसमंसाई, अप्पेगइयाणं तित्तिरमंसाइं, अप्पेगइयाणं वट्टकलावकवोयकुक्कुडमयूरमंसाइं अन्नेसिं च बहूणं जलयरथलयरखहयरमाईणं मंसाइं उवदेसेइ, अप्पणा वि य णं से धन्नन्तरी वेज्जे तेहिं 5 बहूहि मच्छमंसेहि य [ जाव ] मयूरमंसेहि य अन्नेहि य बहूहिं जलयरथलयरखहयरमंसेहि य सोल्लेहि य तलिएहि य भजिएहि य सुरं च [ ६ ] आसाएमाणे विसाएमाणे विहरइ ॥
तए णं से धन्नन्तरी वेज्जे एयकम्मे [ • ] सुबहु पावं 10 कम्मं समजिणित्ता बत्तीसं वाससयाई परमाउयं पालइत्ता कालमासे कालं किच्चा छट्ठीए पुढवीए उक्कोसेणं बावीससागरोवमट्टिइएसु नेरइएसु नेरइयत्ताए उववन्ने ॥
तए णं सा गङ्गदत्ता भारिया जायनिन्दुया यावि होत्था, जाया जाया दारगा विणिहायमावजन्ति । तए णं तीसे 51 गङ्गदत्ताए सत्थवाहीए अन्नया कयाइ पुव्वरत्तावरत्तकालसमयंसि कुडुम्बजागरियं जागरमाणीए अयं अज्झथिए [जाव] समुप्पन्ने । “एवं खलु अहं सागरदत्तेणं सत्थवाहेणं सद्धिं बहूई वासाई उरालाई माणुस्लगाइं भोगभोगाई भुञ्जमाणी विहरामि, नो चेव णं अहं दारगं वा दारियं वा 20 पयामि । तं धन्नाओ णं ताओ अम्मयाओ सपुण्णाओ कय. स्थाओ कयलक्खणाओ, सुलद्ध णं तासिं अम्मयाणं माणुस्सए जम्मजीवियफले, जासिं मन्ने नियगकुच्छिसंभूयाई थणदुद्धलुद्धयाई महुरसमुल्लावगाइं मम्मणपजंपियाइं थणमूलकक्खदेसभागं अभिसरमाणयाइं मुद्धयाई पुणो पुणो य कोमल- 25

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विवागसुसि
५४
कमलो मे हत्थेहिं गिव्हिऊण उच्छङ्गनिवेसियाई देन्ति समुल्लावर सुमहुरे पुणो पुणो मज्जुलप्पभणिए । अहं णं अधन्ना अण्णा अकयपुण्णा एत्तो एगमवि न पत्ता । तं सेयं खलु मम कल [जाव] जलन्ते सागरदत्तं सत्थवाहं आ.. 5 पुच्छित्ता सुबहुं पुष्पवत्थगन्धमल्लालंकारं गहाय बहुमित्त - नाइनियगसयण संबन्धिपरियणमहिलाहिं सद्धि पाडलसण्डाओ नयराओ पडिनिक्खमित्ता बहिया जेणेव उम्बरदत्तस्स जक्खस्स जक्खाययणे तेणेव उवागच्छित्तए । तत्थ णं उम्बरदत्तस्स जक्खस्स महरिहं पुष्पच्चणं करिता जन्नुपायव10 डियाए ओवायइत्तए, 'जइ णं अहं, देवाणुप्पिया, दारगं वा दारियं वा पयामि, तो णं अहं तुब्भं जायं च दायं च भायं च अक्खयनिहिं च अणुवड्ढइस्सामि त्ति कट्टु ओवाइयं ओवाइणित्तर " । एवं संपेहेइ, २ कल्लं [ जाव ] जलन्ते जेणेव सागरदत्ते सत्थवाहे तेणेव उवागच्छइ । २ सागरदत्तं सत्थवाहं एवं वयासी, " एवं खलु अहं, देवाणुप्पिया, 15 तुब्भेहिं सद्धिं [ जाव ] न पत्ता । तं इच्छामि णं, देवाणुपिया, तुब्भेहिं अब्भणुन्नाया [ जाव ] ओवाइणित्त " ॥ तर णं से सागरदत्ते गङ्गदत्तं भारियं एवं वयासी, पिणं, देवाणुप्पिए, एस चेव मणोरहे, कहं तुमं दारगं दारियं वा पयाइजसि | गङ्गदत्ताए भारियाए एयमहं 20 अणुजाण ॥
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" ममं
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तए णं सा गङ्गदत्ता भारिया सागरदत्तसत्थवाहेणं एयम अब्भणुन्नाया समाणी सुबहुं पुप्फ [जाव] महिलाहिं सद्धिं सयाओ गिहाओ पडिनिक्खमइ । २ पाडलसण्डं नयरं मज्झंमज्झेणं निग्गच्छइ । २ जेणेव पुक्खरिणी तेणेव उवा25 गच्छ । २ पुक्खरिणीए तीरे सुबहु पुष्कवत्थगन्धमल्लाल

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उम्बरदत्ते
५५ कारं उवणेइ, २ पुक्खरिणिं ओगाहेइ, २ जलमजणं करेइ, २ जलकीडं करेमाणी पहाया कयकोउयमङ्गलपायच्छित्ता उल्लपडसाडिया पुक्खरिणीओ पच्चुत्तरइ,२ तं पुष्फ° [0] गिण्हइ, २ जेणेव उम्बरदत्तस्स जक्खस्स जक्खाययणे तेणेव उवागच्छइ, २ उम्बरदत्तस्स जक्खस्स आलोए पणामं करेइ, २ 5 लोमहत्थं परामुसइ, उम्बरदत्तं जक्खं लोमहत्थेणं पमन्जइ, २ दगधाराए अब्भुक्खेइ, २ पम्हल° [०] गायलट्ठी ओलूहेइ, २ सेयाई वत्थाई परिहेइ, २ महरिहं पुप्फारुहणं मल्लारुहणं गन्धारुहणं चुणारुहणं करेइ, २ धुवं डहइ, २ जन्नुपायवडिया एवं वयइ, “ जइ णं अहं, देवाणुप्पिया, दारगं वा दा. 10 रियं वा पयामि, तो णं [0] " [ जाव ] ओवाइणइ । २ जामेव दिसिं पाउब्भूया तामेव दिसिं पडिगया ॥
तए णं से धन्नन्तरी वेज्जे ताओ नरयाओ अणन्तरं उव्वट्टित्ता इहेव जम्बुद्दीवे दीवे पाडलसण्डे नयरे गङ्गदत्ताए भारियाए कुच्छिसि पुत्तत्ताए उववन्ने । तए णं तीसे गङ्ग- 15 दत्ताए भारियाए तिण्हं मासाणं बहुपडिपुण्णाणं अयमेयारूवे दोहले पाउब्भूए । “धन्नाओ णं तामओ [ जाव ]°फले, जाओ णं विउलं असणं पाणं खाइमं साइमं उवक्खडावेन्ति, २ बहूहिं [ जाव ] परिखुडाओ तं विउलं असणं पाण खाइम साइमं सुरं च [६] पुप्फ' [जाव गहाय पाडलसण्डं नयरं 20 मज्झमज्झेणं पडिनिक्खमन्ति, २ जेणेव पुक्खरिणी तेणेव उवागच्छन्ति, २ ओगाहेन्ति, २ पहाया [जाव] पायच्छित्ताओ तं विउलं असणं [४] बहूहिं मित्तनाइ° [जाव] सद्धिं आसाएन्ति, २ दोहलं विन्ति "। एवं संपेहेइ, २ कल्लं [जाव] जलन्ते जेणेव सागरदत्ते सत्थवाहे तेणेव उवागच्छइ । २ 25 सागरदत्तं सत्थवाहं एवं वयासी, "धन्नाओ णं ताओ [जाव]

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विवागसुयंसि विणेन्ति, तं इच्छामि णं [ जाव ] विणित्तए" । तए णं से सागरदत्ते सत्थवाहे गङ्गदत्ताए भारियाए एयमढें अणुजाणइ ॥
तए णं सा गङ्गदत्ता सागरदत्तेणं सत्थवाहेणं अब्भणुनाया समाणी विउलं असण ४] उवक्खडावेइ । २ तं विउ. 5 लं असणं [४] सुरं च [६] सुबहुं पुप्फ° [०] परिगिण्हावेइ ।
२ बहूहि [ जाव ] पहाया कयबलिकम्मा जेणेव उम्बरदत्तस्स जक्खाययणे [जाव धुवं डहेइ, जेणेव पुक्खरिणी तेणेव उवागच्छइ । तए णं ताओ मित्त° [जाव] महिलाओ गङ्गदत्तं
सत्थवाहिं सवालंकारविभूसियं करेन्ति । तए णं सा गङ्ग10 दत्ता भारिया ताहि मित्तनाईहि अन्नाहिं बहूहिं नगरमहि
लाहिं सद्धिं तं विउलं असणं [४] सुरं च [६] दोहलं विणे. इ। २ जामेव दिसिं पाउम्भूया तामेव दिसिं पडिगया । सा गङ्गदत्ता सत्थवाही पासत्थदोहला तं गर्भ
सुहंसुहेणं परिवहइ । तए णं सा गङ्गदत्ता भारिया नवण्हं 15 मासाणं बहुपडिपुण्णाणं [ जाव ] पयाया। ठिइवडिया [जाव]
"जम्हा णं इमे दारए उम्बरदत्तस्स जक्खस्स ओवाइयलद्धए, तं होउ णं [ 0 ] दारए उम्बरदत्ते नामेणं " । तए णं से उम्बरदत्ते पञ्चधाईपरिग्गहिए [०] परिवड्ढइ ॥
__तए ण से सागरदत्ते सत्थवाहे जहा विजयमित्ते [ जाव] 20 कालमासे कालं किच्चा, गङ्गदत्ता वि [ ० ] । उम्बरदत्ते निच्छुढे जहा उज्झियए । तए णं तस्स उम्बरदत्तस्स दारगस्स अन्नया कयाइ सरीरगंसि जमगसमगमेव सोलस रोगायङ्का पाउन्भूया । तं जहा-सासे कासे [जाव] कोढे । तए णं से
उम्बरदत्ते दारए सोलसहिं रोगायङ्कहिं अभिभूए समाणे 25 सडियहत्थं जाव] विहरइ । “ एवं खलु, गोयमा, उम्बरदत्ते
पुरापोराणाण [जाव] पच्चणुभवमाणे विहरइ " ॥

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सोरियदत्ते
“से णं उम्बरदत्त कालमासे कालं किच्चा कहिं गच्छिहिइ, कहि उववज्जिहिइ ? "॥
" गोयमा, उम्बरदत्ते दारए बावरिं वासाइं परमाउयं पालइत्ता कालमासे कालं किच्चा इमीसे रयणप्पभाए पुढवीए नेरइयत्ताए उववन्ने । संसारो तहेव [जाव पुढवी। 5 तओ हथिणाउरे नयरे कुक्कुडत्ताए पच्चायाहिइ । गोहिवहिए तत्थेव हत्थिणाउरे नयरे सेहिकुलसि उववजिहिइ । बोहिं [0] सोहम्मे कप्पे [०] महाविदेहे वासे सिज्झिहिइ ॥
॥ निक्खेवो ॥
। सोरियदत्ते।
[ अट्ठमस्स उक्खेवो ॥ ] $ 29. तेणं कालेणं तेण समएणं सोरियपुरं नयरं ।। सोरियवडिंसगं उजाणं । सोरियो जक्खो । सोरियदत्ते राया । तस्स णं सोरियपुरस्ल नयरस्स बहिया उत्तरपुर- 15 त्थिमे दिसीभाए एत्थ णं एगे मच्छन्धवाडए होत्था । तत्थ ण समुद्ददत्त नामं मच्छन्धे परिवसइ अहम्मिए [जाव दुप्पडियाणन्दे । तस्स णं समुद्ददत्तस्स समुद्ददत्ता नामं भारिया होत्था अहीण [0] पश्चिन्दियसरीरा । तस्स णं समुद्ददत्तस्स पुत्त समुहदत्ताए भारियाए अत्तए सोरियदत्ते नामं दारए 20 होत्था अहीण° [.] ॥
तेणं कालेणं तेणं समएणं सामी समोसढे, [जाव] परिसा पडिगया ॥
तेणं कालेण तेणं समरणं जेटे सीसे [ जाव ] सोरिय

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५८
विवागसुयंसि
पुरे नयरे उच्चनीयमज्झिमाई कुलाई [0] अहापज्जत्तं समुदाणं गहाय सोरियपुराओ नयराओ पडिनिक्खमइ । २ तस्स मच्छन्धवाडगस्स अदूरसामन्तेणं वीइवयमाणे महइमहालियाए महच्चपरिसाए मज्झगय पासइ एगं पुरिसं सुक्कं 5 भुक्खं निम्मंसं अविचम्मावणद्धं किडिकिडियाभूयं नीलसा
डगनियत्थं मच्छकण्टएणं गलए अणुलग्गेणं कठ्ठाई कलुणाई विसराई कुवेमाणं अभिक्खणं २ पूयकवले य रुहिरकवले य किमिकवले य वममाणं पासइ । २ इमे अज्झथिए
[२] समुप्पज्जित्था " [0] पुरापोराणाण [जाव] विहरइ ।" 10 एवं संपेहेइ । २ जेणेव समणे भगवं [जाव] पुन्वभवपुच्छा [जाव] वागरणं, “ एवं खलु गोयमा
तेणं कालेणं तेणं समएणं इहेव जम्बुद्दीवे दीवे भारहे वासे नन्दिपुरे नाम नयरे होत्था । मित्ते राया । तस्स णं
मित्तस्स रन्नो सिरीए नामं महाणसिए होत्था, अहम्मिए 15 [ जाव ] दुप्पडियाणन्दे ॥ ...
तस्स णं सिरीयस्स महाणसियस्स बहवे मच्छिया य वागुरिया य साउणिया य दिनभइभत्तवेयणा कल्लाकल्लिं बहवे सोहमच्छा य [जाव पडागाइपडागे य, अए य [जाव]
महिसे य, तित्तिरे य [जाव] मऊरे य जीवियाओ ववरोंवेन्ति । 20 २ सिरीयस्स महाणसियस्स उवणेन्ति, अन्ने य से बहवे
तित्तिरा य [जाव मऊरा य पञ्जरंसि संनिरुद्धा चिट्ठन्ति, अन्न य बहवे पुरिसा दिनभइभत्तवेयणा ते बहवे तित्तिरे य [जाव] मऊरे य जीवियाओ चेव निप्पक्खेन्ति । २ सिरीय
स्स महाणसियस्ल उवणेन्ति । तए णं से सिरोए महाण25 सिए बहूणं जलयरथलयरखहयराणं मंसाइं कप्पणिकप्पियाइ
करेइ, तं जहा, सोहखण्डियाणि य वट्टक्खण्डियाणि य

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५९
सोरियदत्ते - दीहखण्डियाणि य रहस्सखण्डियाणि य हिमपक्काणि य जम्मपकाणि य वेगपक्काणि य मारुयपकाणि य कालाणि य हेरंगाणि य महिहाणि य आमलरसियाणि य मुद्दियारसियाणि य कविट्ठरसियाणि य दालिमरसियाणि य मच्छरसियाणि य तलियाणि य भज्जियाणि य सोल्लियाणि य 5 उवक्खडावेन्ति, अन्ने य बहवे मच्छरसे य एणेज्जरसे य तित्तिररसे य [जाव] मयूररसे य अन्नं च विउलं हरिय. सागं उवक्खडावेन्ति । २ मित्तस्स रन्नो भोयणमण्डवंसि भोयणवेलाए उवणेन्ति, अप्पणा वि य णं से सिरोए महाणसिए तेसिं च बहूहिं जलयरथलयरखहयरमंसेहिं च रसि- 10 एहि य हरियसागेहि य सोल्लेहि य तलिएहि य भज्जिएहि य सुरं च [६] आसाएमाणे [४] विहरइ । तए णं सिरीए महाणसिए एयकम्मे [0] सुबहुं पावकम्मं समज्जिणित्ता तेत्तीसं वाससयाइं परमाउयं पालइत्ता कालमासे कालं किच्चा छट्ठीए पुढवीए उववन्ने ।
15 तए णं सा समुद्ददत्ता भारिया निन्दू यावि होत्था, जाया जाया दारगा विणिहायमावजन्ति । जहा गङ्गदत्ताए चिन्ता, आपुच्छणा, ओवाइयं, दोहला, [जाव] दारगं पयाया, [जाव] 'जम्हा णं अम्हं इमे दारए सोरियस्स जक्खस्स ओवाइयलद्धे, तम्हा णं होउ अम्हं दारए सोरियदत्ते नामेणं '। तए 20 णं से सोरियदत्ते दारए पञ्चधाई [ जाव ] उम्मुक्कबालभावे विनयपरिणयमेत्ते जोव्वण° [0] होत्था ॥
तए णं से समुद्ददत्ते अन्नया कयाइ कालधम्मुणा सं. जुत्ते । तए णं से सोरियदत्ते बहूहि मित्तनाइ॰ [ • ] रोयमाणे समुद्ददत्तस्स नीहरणं करेइ, लोइयाई मयकिच्चाई 25 करेइ, अन्नया कयाइ सयमेव मच्छन्धमहत्तरगत्तं उवसंप

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६०
विवाग सुयंसि
ज्जित्ताणं विहरइ । तर णं से सोरियदत्ते दारए मच्छन्धे जाए अहम्मिए [ जाव] दुप्पडियाणन्दे ॥
तर णं तस्स सोरियदत्तमच्छन्धस्स बहवे पुरिसा दिन्नभइ° [0] एगट्टियाहिं जउणामहानहं ओगाहेन्ति । २ बहूहिं 5 दहगालणाहि य दहमलणेहि य दहमहणेहि य दहवहणेहि य दहपवहणेहि य अयंपुलेहि य पञ्चपुलेहि य मच्छन्धलेहि य मच्छपुच्छेहि य जम्भाहि य तिसिराहि य भिसिराहि य सिराह य विसिराहि य हिल्लिरोहि य झिल्लिरीहि य जाहि य गलेहि य कुडपासेहि य वक्कबन्धेहि य सुत्तब10 न्धणेहि य वालबन्धणेहि य बहवे सण्हमच्छे [ जाव ] पडागाइपडागे य गिण्हन्ति, एगट्टियाओ भरेन्ति, कुलं गान्ति, मच्छखलए करेन्ति, आयवंसि दलयन्ति । अन्ने य से बहवे पुरिसा दिन्नभइभत्तवेयणा आयवतत्तएहिं सोल्लेहि य तलिएहि य भज्जिएहिय रायमगंसि वित्ति कप्पेमाणा विहरन्ति । 15 अप्पणा वि य णं से सोरियदत्ते बहहिं सहमच्छेद्दि य [जाव] पडगाइपडागेहि य सोल्लेहि य भज्जिएहि य तलिएहि य सुरं च [६] आसाएमाणे [४] विहरइ ॥
तर णं तस्स सोरियदत्तस्स मच्छन्धस्स अन्नया कयाइ ते मच्छसोल्ले य तलिए य भज्जिए य आहारेमाणस्स मच्छ20 कण्टए गलए लग्गे यावि होत्था । तर णं से सोरियदत्तमच्छन्धे महया वेयणाए अभिभूय समाणे कोडुम्बियपुरिसे सहावे, २ एवं वयासी, " गच्छह णं तुम्हे, देवाणुप्पिया, सोरियपुरे नयरे सिंघाडग° [जाव] पहेसु य महया २ सद्देणं उग्घोसेमाणा एवं वयह, 'एवं खलु, देवाणुप्पिया, सोरिय25 दत्तस्स मच्छकण्टए गले लग्गे । तं जो णं इच्छइ वेज्जो वा
०

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६१
सोरियदत्ते [६] सोरियमच्छियस्स मच्छकण्टयं गलाओ नीहरित्तए, तस्स णं सोरियदत्ते विउलं अत्थसंपयाणं दलयइ ” । तए णं ते कोडुम्बियपुरिसा [जाव उग्रोसेन्ति ॥ . तए णं ते बहवे वेज्जा य [६] इमेयारूवं उग्घोसणं उग्घोसिज्जमाणं निसामेन्ति । २ जेणेव सोरियदत्तस्स गेहे 5 जेणेव सोरियमच्छन्धे, तेणेव उवागच्छन्ति । २ बहूहिं उप्पत्तियाहिं [४] बुद्धीहि य परिणममाणा वमणेहि य छड्डणेहि य ओवीलणेहि य कवलग्गाहेहि य सल्लुद्धरणेहि य विसलकरणेहि य इच्छन्ति सोरियमच्छन्धे मच्छकण्टयं गलाओ नीहरित्तए, नो संचाएन्ति नीहरित्तए वा विसोहित्तए वा । 10 तए णं ते बहवे वेज्जा य [६] जाहे नो संचाएन्ति सोरियस्स मच्छकण्टगं गलाओ नोहरित्तए, ताहे सन्ता [ जाव ] जामेव दिसिं पाउब्भूया तामेव दिसिं पडिगया । तए णं से सोरियदत्ते मच्छन्धे पडियारनिविण्णे तेणं दुक्खेणं अभिभूए सुक्के [जाच] विहरइ । “एवं खलु, गोयमा, सोरिय- I5 दत्ते पुरापोराणाणं [ जाव ] विहरइ" ॥
"सोरिए णं, भन्ते, मच्छन्धे इओ कालमासे कालं किच्चा कहिं गच्छिहिद, कहिं उववज्जिहिइ ? " ॥
“ गोयमा, सत्तरि वासाइं परमाउयं पालइत्ता कालमासे कालं किच्चा इमीसे रयणप्पभाए पुढवीए [.! संसारोतहेव, 20 पुढवी । हत्थिणाउरे नयरे मच्छत्ताए उववन्ने । से णं तओ मच्छिएहिं जीवियाओ ववरोविए तत्थेव सेट्टिकुलंसि [0] बोहिं [०], सोहम्मे कप्पे [0] महाविदेहे वासे सिज्झिहिइ" ॥
॥ मिक्खेवो ॥

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विवागसुर्यसि
। देवदत्ता ।
[ नवमस्स उक्खेवो ॥] $ 30. तेणं कालेणं तेणं समएणं रोहीडए नामं नयरें 5 होत्था रिद्ध° [0] पुढविवडिंसए उज्जाणे । धरणो जक्खो।
वेसमणदत्तो राया। सिरी देवी । पूसनन्दी कुमारे जुवराया॥ - तत्थ णं रोहीडए नयरे दत्ते नाम गाहावई परिवसइ अड्डे [0] । कण्हसिरी भारिया । तस्स णं दत्तस्स धूया
कण्हसिरीए अत्तया देवदत्ता नामं दारिया होत्था अहीण' 10 [जाव उकिट्ठा उकिट्ठसरीरा ॥
तेणं कालेणं तेणं समएणं सामी समोसढे जाव परिसा निग्गया । तेणं कालेणं तेणं समएणं जेटे अन्तेवासी छ?क्खमण° [०] तहेव (जाव] रायमग्गमोगाढे हत्थी आसे
पुरिसे पासइ । तेसिं पुरिसाणं मज्झगयं पासइ एगं इत्थियं 15 अवओडयबन्धणं उक्खित्तकण्णनासं [जाव] सूले भिजमाणं
पासइ । २ इमे अज्झथिए [0] तहेव निग्गए [जाव] एवं वयासी “ एसा णं, भन्ते, इत्थिया पुवभवे का आसी?"
"एवं खलु, गोयमा
तेणं कालेणं तेणं समरणं इहेव जम्बुद्दीवे भारहे वासे 20 सुपइटे नामं नयरे होत्था रिद्ध° [.] । महासेणे राया ।
तस्स णं महासेणस्स रन्नो धारिणीपामोक्खाणं देवीसहस्सं ओरोहे यावि होत्था । तस्स णं महासेणस्स रन्नो पुत्ते धारिणीए देवीए अत्तए सीहसेणे नामं कुमारे होत्था
अहीण° [.] जुवराया ॥ 25 तए णं तस्स सीहसेणस्स कुमारस्स अम्मापियरो अन्नया

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देवदत्ता
कयाइ पंच पासायवडिंसयसयाई करेन्ति अब्भुग्गय [0] । तए णं तस्स सीहसेणस्स कुमारस्स अम्मापियरो अन्नया कयाइ सामापामोक्खाण पश्चण्हं रायवरकन्नगसयाणं एगदिवसे पाणिं गिहाविसु । पञ्चसयओ दाओ । तए णं से सीहसेणे कुमारे सामापामोक्खाहिं पञ्चसयाहिं देवीहिं सद्धिं उप्पि 5 [जाव] विहरइ ॥
तए णं से महासेणे राया अन्नया कयाइ कालधम्मुणा संजुत्ते । नीहरणं । [0] राया जाए महया° [0]॥
तए णं से सीहसेणे राया सामाए देवीए मुच्छिए [४] अवसेसाओ देवीओ नो आढाइ नो परिजाणाह, अणाढायमाणे 10 अपरिजाणमाणे विहरइ । तए णं तासिं एगूणगाणं पञ्चण्ह देवीसयाणं एगूणाई पञ्चमाईसयाइं इभीसे कहाए लद्धट्ठाई समाणाई, "एवं खलु, सामी, सीहसेणे राया सामाए देवीए मुच्छिए [४] अम्हं धूयाओ नो आढाइ, नो परिजाणाइ, आणाढायमाणे अपरिजाणमाणे विहरइ । तं सेयं खलु अम्हं 15 सामं देवि अग्गिपओगेण वा विसप्पओगेण वा सत्थप्पओगेण वा जीवियाओ ववरोवित्तए । " एवं संपेहेन्ति । २ सामाए देवीए अन्तराणि य छिदाणि य विवराणि य पडिजागरमाणीओ विहरन्ति ॥
तए णं सा सामा देवी इमीसे कहाए लद्धट्ठा समाणी 20 एवं वयासो, “एवं खलु सामो, पञ्चण्हं सवत्तीसयाणं पश्च माइसयाइं इमीसे कहाए लट्ठाई समाणाइं अन्नमन्नं एवं वयासी, 'एवं खलु सीहसेणे [0] ' [जाव] पडिजागरमाणीओ विहरन्ति । तं न नज्जइ णं मम केणइ कुमरणेणं मारिस्सह" त्ति कट्ट भीया [जाव] जेणेव कोवघरे तेणेव उवागच्छइ । २ 25 ओहय° [जाव] झियाइ ॥

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६४
विवागसुयसि तए णं से सीहसेणे राया इमीसे कहाए लद्धढे समाणे जेणेव कोवघरए, जेणेव सामा देवी, तेणेव उवागच्छइ । २ सामं देवि ओहय° [जाव] पासइ, २ एवं वयासी, “किं देवाणुप्पिए, ओहय [जाव] झियासि!" ॥ तए णं सा सामा 5 देवी सीहसेणेणं रन्ना एवं वुत्ता समाणी उप्फेणउप्फेणियं सीहसेणं रायं एवं वयासी, “एवं खलु, सामी, मम एगूणपश्चसवत्तीसयाणं एगणपञ्चमाइसयाणं इमीसे कहाए लद्धट्ठाणं समाणाणं [0] अन्नमन्ने सद्दावेन्ति, २ एवं वयासी,
'एवं खलु सीहसेणे राया सामाए देवीए उवरि मुच्छिए 10 अम्हं धूयाओ नो आढाइ [0]' [जाव] अन्तराणि य छिहाणि
पडिजागरमाणोओ विहरन्ति । तं न नज्जइ ०] । भीया [जाव] झियामि" ॥
तए णं से सीहसेणे सामं देवि एवं वयासी, “मा णं तुमं, देवाणुप्पिए, ओहय° [जाव] झियाहि । अहं णं तहा 15 जत्तिहामि जहा णं तव नत्थि कत्तो वि सरीरस्स आवाहे
पवाहे वा भविस्सइ” त्ति कटु ताहिं इट्टाहिं [६] समासासेइ, २ तओ पडिनिक्खमइ, २ कोडुम्बियपुरिसे सद्दावेइ, २ एवं वयासी, “गच्छह णं तुब्भे, देवाणुप्पिया, सुपइहस्स
नयरस्स बहिया एगं महं कूडागारसालं करेह अणेगक्खम्भ20 सयसंनिविढे पासादीयं [४], ममं एयमाणत्तियं पञ्चप्पिणह"।
तए णं ते कोडुम्बियपुरिसा करयल° [जाव] पडिसुणेन्ति, २ सुपइट्ठनयरस्स बहिया पञ्चत्थिमे दिसीविभाए एगं महं कूडागारसालं [जाव] करेन्ति अणेगक्खम्भ[0] पासादीयं [४]
जेणेव सीहसेणे राया तेणेव उवागच्छन्ति, २ तमाणत्तिय 25 पञ्चप्पिणन्ति ॥

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देवदत्ता
६५
तर णं से सीहसेणे राया अन्नया कयाइ एगुणगाणं पञ्चण्हं देवीसयाणं एगूणाई पञ्चमाइसयाई आमन्तेइ । तर णं तासि एगुणपञ्चदेवीसयाणं एगूणपञ्चमाइसयाई सीहसेणेणं रन्ना आमन्तियाई समाणाई सग्वालंकारविभूसियाई जहाविभवेणं जेणेव सुपट्टे नयरे, जेणेव सीहसेणे राया तेणेव 5 उवागच्छन्ति । तर णं से सीहसेणे राया एगूणपञ्चदेवीसयाणं गुणगाणं पञ्चण्हं माइसयाणं कूडागारसालं आवासं दलयइ ||
तर णं से सीहसेणे राया कोडुम्बियपुरिसे सहावेइ, २ एवं वयासी, " गच्छद्द णं तुष्मे, देवाणुप्पिया, विउलं असणं 10 [४] उवणेह, सुबहु पुप्फवत्थगन्धमल्लालंकारं च कूडागारसाल साहरह य" । तर णं ते कोडुम्बियपुरिसा तहेव [जाव] साह' रेन्ति । तर णं तासि एगुणगाणं पञ्चण्हं देवीसयाणं एगूणपञ्चमाईसयाई सव्वालंकारविभूसियाई करेन्ति, २ तं विउलं असणं [४] सुरं च [६] आसाएमाणाई गन्धव्वेहि य नाड- 15 एहि य उवगीयमाणाई २ विहरन्ति ॥
तर णं से सोहसेणे राया अद्धरत्तकालसमयंसि बहूहिं पुरिसेहिं सद्धि संपरिवुडे जेणेव कूडागारसाला तेणेव उवागच्छइ, २ कूडागार सालाए दुवाराहं पिहेइ, २ कूडागार - सालाए सवओ समन्ता अगणिकायं वलयइ । तर णं तासि 20 एगुणगाणं पञ्चन्हं देवीसयाणं एगुणगाई पञ्च माईसयाई सोहरना आलोवियाई समाणाई रोयमाणाई [३] अत्ताणाई असरणाई कालधम्मुणा संजुत्ताई ॥
तर णं से सीइसेणे राया एयकम्मे [2] सुबहुं पावकम्मं समजिणित्ता चोत्तीसं वाससयाइं परमाउयं पालइत्ता 25

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६६
विवाग सुसि
कालमासे कालं किवा छट्टीए पुढवीए उक्कोसेणं बावीससागरोवमट्ठिएस नेरइयत्ताए उववन्ने । से णं तओ अणन्तरं उवट्टित्ता इहेव रोहीडर नयरे दत्तस्स सत्यवाहस्स कण्हसिरीय भारियाए कुच्छिसि दारियत्ताए उववन्ने । तर णं 5 सा कण्हसिरी नवहं मासाणं [जाव] दारियं पयाया सुउमाल [0] सुरुवा । तए णं तीसे दारियाए अम्मापियरो निव्वत्तबारसाहियाए विउलं असणं [४] [जाव] मित्तनाइ° [0] नामधज्जं करेन्ति [0], [0] तं होउ णं दारिया देवदत्ता नामेणं ।' तर णं सा देवदत्ता दारिया पञ्चधाईपरिग्गहिया 10 [जाव] परिवइ ॥
"
तर णं सा देवदत्ता दारिया उम्मुकबालभावा जोव्वणेण रूवेण लावण्णेण य [ जाव] अईव उक्किट्ठा उक्किहसरीरा जाया यावि होत्था । तए णं सा देवदत्ता दारिया अन्नया काइ हाया [जाव] विभूसिया बहूहिं खुजाहिं [जाव] ° 15 परिक्खित्ता उपि आगासतलगंसि कणगतिंदूसेणं कीलमाणी
विहरs ||
इमं च णं वेसमणदत्ते राया हाए [ जाव) विभूसिए आसं दुरुहित्ता बहूहिं पुरिसेहिं सद्धिं संपरिवुडे आसवाहिणियाए निज्जायमाणे दत्तस्स गाहावइस्स गिहस्स अदूरसा20 मन्तेणं वीरवयइ । तर णं से वेसमणे राया [जाव] वीश्वयमाणे देवदत्तं दारियं उप्पि आगासतलगंसि कणगतिंदूसेणं कीलमाणि पासइ । देवदत्ताय दारियाए जोव्वणेण य लावपणेण य [ जाव] विम्हिए कोडुम्बियपुरिसे सदावेइ, २ एवं वयासी ॥
25
" कस्स णं, देवाणुप्पिया, छला दारिया, किं वा नामधे जेणं ?
11

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देवदत्ता तए णं ते कोडुम्बियपुरिसा वेसमणरायं करयल' [जाव एवं वयासी, "एस णं, सामी, दत्तस्स सत्थवाहस्स धूया कण्हसिरीए भारियाए अत्तया देवदत्ता नामं दारिया रूवेण य जोव्वणेण य लावण्णेण य उक्किट्ठा उक्किट्ठसरीरा"||
- तए णं से वेसमणे राया आसवाहिणियाओ पडिनियत्ते 5 समाणे अन्भिन्तरठाणिज्जे पुरिसे सहावेइ, २ एवं वयासी,
" गच्छह णं तुब्भे, देवाणुप्पिया, दत्तस्स धूयं कण्ह. सिरीए भारियाए अत्तयं देवदत्तं दारियं पूसनन्दिस्स जुवरनो भारियत्ताए वरेह जइ वि सा सयंरज्जमुक्का" ॥
तए णं ते अन्भिन्तरठाणिजा पुरिसा वेसमणेणं रन्ना ru एवं वुत्ता समाणा हट्टतुट्ठा करयल° [जाव] पडिसुणेन्ति । २ पहाया [जाव] सुद्धप्पावेसाइं [0] संपरिखुडा जेणेव दत्तस्स गिहे तेणेव उवागच्छित्था । तए णं से दत्ते सत्थवाहे ते पुरिसे एजमाणे पासइ, २ हहतु° [०] आसणाओ अब्भुट्टेइ, २ सत्तह पयाई पञ्चुग्गए आसणेणं उवनिमन्तेइ । 15 २ ते पुरिसे आसत्थे वीसत्थे सुहासणवरगए एवं वयासी।।
“संदिसन्तु णं, देवाणुप्पिया, किं आगमणप्पओयणं?"।
तए णं ते रायपुरिसा दत्तं सत्थवाहं एवं वयासी, " अम्हे णं, देवाणुप्पिया, तव धूयं कण्हसिरीए अत्तयं दारियं पूसनन्दिस्स जुवरन्नो भारियत्ताए बरेमो। तं जइ णं जाणासि, 20 देवाणुप्पिया, जुत्तं चा पत्तं वा सलाहणिज्जं वा, सरिसो वा '. संजोगो, दिजउ णं देवदत्ता भारिया पूसनन्दिस्स जुवरन्नो । भण, देवाणुप्पिया, किं दलयामो सुकं ?" ॥
तए णं से दत्ते अभिन्तरठाणिज्जे पुरिसे एवं वयासी, " एयं चेव, . देवाणुप्पिया, मम सुक्कं, जं वेलमणे राया 25 मम दारियानिमित्तणं अणुगिण्हइ " ॥

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विवागसुयंसि . ते ठाणिजपुरिसे विउलेणं पुष्फवत्थगन्धमल्लालंकारेणं सकारेइ, २ पडिविसज्जेइ । तए णं ते ठाणिज्जपुरिसा जेणेव वेसमणे राया तेणेव उवागच्छन्ति, २ वेसमणस्ल रन्नो एयमढे निवेदेन्ति ॥ . 5 तए णं से दत्ते गाहावई अन्नया कयाइ सोभणंसि तिहिकरणदिवसनक्खत्तमुहुर्तसि विउलं असणं [४] उवक्ख. डावेइ, २ मित्तनाइ° [0] आमन्तेइ, पहाए जाव] °पायच्छित्ते सुहासणवरगए तेणं मित्त [.] सद्धिं संपरिबुडे तं विउलं
असणं [४] आसाएमाणे विहरइ । जिमियभुत्तुत्तरागर [.] 10 आयन्ते [३] तं मित्तनाइनियग° [0] विउलगन्धपुप्फ जाव]
'अलंकारेणं सकारेइ, २ देवदत्तं दारियं पहायं [जाव विभूसियसरीरं पुरिससहस्सवाहिणीयं सीयं दुरुहेइ, २ सुबहुमित्त [जाव] सद्धिं संपरिखुडे सविडोए [जाव] 'नाइ.
यरवेणं रोहीडयं नयरं मझमझेणं जेणेव वेसमणरन्नो गिहे 15 जेणेव वेसमणे राया तेणेव उवागच्छइ, २ करयल° [जाव] वद्धावेइ, २ वेसमणस्ल रन्नो देवदत्तं दारियं उवजेइ ॥
तए णं से वेसमणे राया देवदत्तं दारियं उवणीयं पासइ, २ हट्टतुट्ट° [0] विउलं असणं [४] उवक्खडावेइ,
२ मित्तनाइ° [0] आमन्तेइ [जाव] सकारेइ, २ पूसनन्दि20 कुमारं देवदत्तं च दारियं पट्टयं दुरुहेइ, २ सेयापीएहिं कल
सेहिं मज्जावेइ, २ वरनेवत्थाई करेइ, अग्गिहोमं करेइ, २ पूसनन्दि कुमारं देवदत्ताए दारियाए पाणिं गिण्हावेइ । तए णं से वेसमणे राया पूसनन्दिकुमारस्स देवदत्तं दारियं
सविडीए [जाव रवेणं महया इड्डीसक्कारसमुदएणं पाणि25 गहणं कारेइ, २ देवदत्ताए दारियाए अम्मापियरो मित्त

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देवदत्ता
[जाव] °परियणं च विउलेणं असण° [0] वत्थगन्धमल्लालंकारेण य सकारेइ संमाणेइ [जाव] पडिविसज्जेइ । तए पं से पूसनन्दी कुमारे देवदत्ताए सद्धिं उपि पासाय° [.] फुडमाणेहिं मुइङ्गमत्थएहिं बत्तीसइबद्ध° [0] उवगिज्जमाणे [जाव] विहरइ ॥
तए णं से वेसमणे राया अन्नया कयाइ कालधम्मुणा संजुत्ते । नीहरणं । [जाव राया जाए।
तए णं से पूसनन्दी राया सिरीए देवीए मायाभत्तए यावि होत्था । कल्लाकल्लिं जेणेव सिरी देवी तेणेव उवा गच्छइ, २ सिरीए देवीए पायवडणं करेइ, २ सयपागसह- 10 स्सपागेहिं तेल्लेहिं अभिङ्गावेइ अद्विसुहाए मंससुहाए तया. सुहाए रोमसुहाए । चउविहाए संवाहणाए संवाहावेइ, २ सुरभिणा गन्धवट्टएणं उव्वट्टावेइ, २ तिहिं उदएहि मज्जावेइ, तं जहा, उसिणोदएणं सीओदएणं गन्धोदएणं, २ विउलं असणं भोयावेइ, २ सिरीए देवीए ण्हायाए [जाव] °पाय- 15 च्छित्ताए जिमियभुत्तुत्तरागयाए तए णं पच्छा पहाइ वा भुञ्जह - वा, उरालाई माणुस्सगाई भोगभोगाई भुञ्जमाणे विहरइ ॥
तए णं तीसे देवदत्ताए देवीए अन्नया कयाइ पुव्वरत्तावरत्तकालसमयंसि कुडुम्बजागरियं जागरमाणीए इमेयारुवे अज्झथिए [५] समुप्पन्ने, “ एवं खलु पूसनन्दी राया सिरीए देवीए माइभत्ते जाय] विहरइ । तं एएणं वक्खेवेणं नो 20 संचाएमि अहं पूसनन्दिणा रन्ना सद्धिं उरालाई [0] भुञ्जमाणी विहरित्तए । तं सेयं खलु मम सिरिं देविं अग्गिपओगेण वा विसप्पओगेण वा मन्तप्पओगेण वा जोषियाओ ववरोवित्तए।२ पूसनन्दिणा रन्ना सद्धिं उरोलाई भोगभोगाई भुञ्जमाणीए विहरित्तए” । एवं संपेहेइ । २ सिरीए देवीए अन्तराणि य [३] पडिजागरमाणी विहरइ ॥ 25

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विवागसुयंसि
... तए णं सा सिरी देवी अन्नया कयाइ मज्जाइया विरहियसयणिज्जंसि सुहपसुत्ता जाया यावि होत्था । इमं च णं देवदत्ता देवी जेणेव सिरी देवी तेणेव उवागच्छह । २
मज्जाइयं विरहियसयणिज्जंसि सुहपसुत्तं पासइ, २ दिसालोयं 5 करेइ, २ जेणेव भत्तधरे तेणेव उवागच्छइ, २ लोहदण्डं
परामुसइ, २ लोहदण्डं तावेइ, २ तत्तं समजोइभूयं फुल्लकिसुयसमाणं संडासएणं गहाय जेणेव सिरी देवी तेणेव उवा. गच्छइ, २ सिरीए देवीए अवाणंसि पक्विवइ । तए णं सा
सिरी देवी महया महया सद्देणं आरसित्ता कालधम्मुणा 10 संजुत्ता ॥ .. तर णं तीसे सिरीए देवीए दासचेडीओ आरसियसद्दे सोच्चा निसम्म जेणेव सिरी देवी तेणेव उवागच्छन्ति । २ देवदत्तं देवि तओ अवक्कममाणि पासन्ति । २ जेणेव सिरी
देवी तेणेव उवागच्छन्ति । २ सिरिं देवं निप्पाणं निच्चेटुं 15 जीवियविप्पजढं पासन्ति । २ हा हा अहो अकज्जमिति कट्ट
रोयमाणीओ कन्दमाणीओ विलवमाणीओ जेणेव पूसनन्दी राया तेणेव उवागच्छन्ति । २ पूसनन्दि रायं एवं बयासी, "एवं खलु, सामी, सिरी देवी देवदत्ताए देवीए अकाले
चेव जीवियाओ ववरोविया ।" तए णं से पूसनन्दी राया 20 तासिं दासचेडीणं अन्तिए एयमझु सोच्चा निसम्म महया
माइसोएणं अप्फुन्ने समाणे परसुनियत्ते विव चम्पगवरपायवे धस त्ति धरणीयलंसि सव्वङ्गेहिं संनिवडिए ॥
- तए णं से पूसनन्दो राया मुहुत्तन्तरेण आसत्थे वीसत्थे
समाणे बहूहिं राईसर [जाव] सत्थवाहेहिं मित्त [जाव]° 125 परियणेण सद्धिं रोयमाणे [३] सिरीए देवीए महया इड्डीए

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- अजू.
नीहरणं करेइ । २. आसुरुत्ते [४] देवदत्तं देविं पुरिसेहिं गिपहावेइ, तेणं विहाणेणं वज्झं आणवेह ॥
"तं एवं खलु, गोयमा, देवदत्ता देवी पुरापोराणाणं [0] विहरइ " ॥
. "देवदत्ता णं, भन्ते, देवी इओ कालमासे कालं किच्चा 5 कहिं गमिहिइ, कहिं उववज्जिहिइ ? " ॥ .
__ " गोयमा, असीइं वासाई परमाउयं पालइत्ता कालमासे कालं किच्चा इमीसे रयणप्पभाए पुढवीए नेरइयत्ताए उववन्ना । संसारो। वणस्लाइ° [0] । तओ अणन्तरं उव्वट्टित्ता गङ्गपुरे नयरे सेहिकुल° [0] बोहिं [0] सोहम्मे [0] महा- 10 विदेहे वासे सिज्झिहिइ ॥
१०. . . । अत। जइ णं, भन्ते [0]" [ दसमस्स उक्खेवो ॥] "एवं खलु, जम्बू -
15 तेणं कालेणं तेणं समएणं वद्धमाणपुरे नामं नयरे होत्था । विजयवद्धमाणे उज्जाण । माणिभद्दे जक्खे । विजयमित्ते राया । तत्थ णं धणदेवे नामं सत्थवाहे होत्था अड्ढे [0] । पियङ्ग नामं भारिया । अञ्जू दारिया [जाव] 'सरोरा । समोसरणं । परिसा [जाव पडिगया ॥ ..
तेणं कालेणं तेणं समएणं जेहे [जाव] अडमाणे [जाव] मित्तस्स रनो गिहस्स असोगवणियाए अदूरसामन्तेणं वीइ. वयमाणे पासइ एगं इत्थियं सुक्कं भुक्खं निम्मंसं किडि. किडियाभूयं अविचम्मावणद्धं नीलसाडगनियत्थं कट्ठाई

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७२
विवागसुयंसि कलुणाई विसराई कुवमाणं पासइ । [0] चिन्ता तहेव । [जाव एवं वयासी, “सा णं, भन्ते इत्थिया पुव्यभव्वे के आसी ? " ।
वागरणं । " एवं खलु गोयमा5 तेणं कालेणं तेणं समएणं इहेव जम्बुद्दोवे दीवे भारहे
वासे इन्दपुरे नामं नयरे होत्था । तत्थ णं इन्ददत्ते राया। पुढवोसिरी नाम गणिया होत्था । [वण्णओ] । तए णं सा पुढवोसिरी गणिया इन्दपुरे नयरे बहवे राईसर° [जाय]
प्पभिईओ बहूहिं चुण्णप्पओगेहि य [जाव] अभिओगेत्ता 10 उरालाई माणुस्लगाइं भोगभोगाई भुञ्जमाणी विहरइ ॥
तए णं सा पुढवीसिरी गणिया एयकम्मा [ ४ ] सुबहुं [0] समज्जिणित्ता पणतीसं वाससयाई परमाउयं पालइत्ता कालमासे कालं किच्चा छट्ठीए पुढवीए उक्कोसेणं [0] नेर.
इयत्ताए उववन्ना । सा णं तओ अणन्तरं उव्वट्टित्ता इहेव 15 वद्धमाणपुरे नयरे धणदेवस्स सत्थवाहस्स पिगङ्गुभारियाए
कुच्छिसि दारियत्ताए उववन्ना । तए णं सा पियङ्गुभारिया नवण्हं मासाणं [0] दारियं पयाया । नाम अञ्जसिरी। सेसं जहा देवदत्ताए ।
तए णं से विजए राया आसवाह° [.] जहा वेसमणदत्ते 20 तहा, अखं पासइ, नवरं अप्पणो अट्ठाए वरेइ, जहा तेयली, [जाव] अञ्जुए भारियाए सद्धिं उप्पि [जाव ] विहरइ ॥
तए णं तीसे अञ्जूए देवीए अन्नया कयाइ जोणिसूले पाउन्भूए यावि होत्था । तए णं से विजए राया कोडुम्बिय
पुरिसे सद्दावेइ, २ एवं वयासी, " गच्छह णं, देवाणुप्पिया, 25 वद्धमाणपुरे नयरे सिंघाडग° [जाव एवं वयह, “एवं खलु,

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अञ्जू
७३
देवाणुप्पिया, विजयस्स रन्नो अञ्जूए देवीए जोणिसूले पाउब्भूए । जो णं इत्थ वेज्जो वा [६] " [जाव] उग्घोसेन्ति ।।
तए णं ते बहवे वेज्जा वा [६] इमं एयारूवं सोच्चा निसम्म जेणेव विजए राया तेणेव उवागच्छन्ति । २ उप्प. त्तियाहिं [] परिणामेमाणा इच्छन्ति अञ्जुए देवीए जोणि- 5 सूलं उवसामित्तए, नो संचाएन्ति उवसामित्तए । तए णं ते बहवे वेज्जा य [६] जाहे नो संचाएन्ति अञ्जए देवीए जो. णिमूलं उवसामित्तए, ताहे सन्ता तन्ता परितन्ता जामेव दिसि पाउन्भूया तामेव दिसिं पडिगया । तए णं सा अञ्जू देवी ताए वेयणाए अभिभूया समाणी सुक्का भुक्खा निम्मंसा 10 कट्ठाई कलुणाई विसराइं विलवइ । एवं खलु, गोयमा, अजू देवी पुरापोराणाणं [ जाव] विहरइ ” ॥
" अञ्जू णं, भन्ते, देवी इओ कालमासे कालं किच्चा कहिं गच्छिट्टिइ, कर्हि उववज्जिहिइ ?" ॥ __“गोयमा, अञ्जू णं देवी नवई वासाइं परमाउयं पाल- 15 इत्ता कालमासे कालं किच्चा इमीसे रयणप्पभाए पुढवीए नेरइयत्ताए उववज्जिहिइ । एवं संसारो जहा पढमे तहा नेयव्वं [ जाव ] वणस्सइ° [0] । सा णं तओ अणन्तरं उघट्टित्ता सव्वओभद्दे नयरे मयूरत्ताए पच्चायाहिइ । से णं तत्थ साउणिएहि वहिए समाणे तत्थेव सव्वओभद्दे नयरे सेट्ठि- 20 कुलंसि पुत्तत्ताए पच्चायाहिइ । से णं तत्थ उम्मुक्कबाल. भावे तहारूवाणं थेराणं [0] केवलं बोहिं वुज्झिहिइ । पन्चज्जा । सोहम्मे ॥" ... ___“से णं ताओ देवलोगाओ आउक्खएणं कर्हि गच्छिहिइ, कहिं उबवज्जिहिइ ? " ॥
25

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विवागसुर्यंसि
" गोयमा महाविदेहे जहा पढमे [जाव] सिज्झिहि [जाव] अन्तं काहिह ।
७४
एवं खलु, जम्ब्, समणेणं [ जाव ] संपत्तेणं दुहविवागाणं दसमस्स अज्झयणस्स अयमट्ठे पन्नत्ते "सेवं, भन्ते, सेवं, भन्ते " ॥
II
॥ पढमो सुक्खंधो समत्तो ॥
| सुहविवागे णामं दोच्चे सुयक्खन्धे ।
१.
| सुबाहू |
तेणं कालेणं तेणं समएणं रायगिहे नयरे । गुणसिलए चेहए | सुहम्मे समोसढे । जम्बू [जाव] पज्जुवासमाणे एवं वयासी, "जइ णं, भन्ते, समणेणं [जाव] संपतेणं दुहवियागाणं अयमट्ठे पन्नत्ते, सुहविवागाणं, भन्ते, समणेणं [ जाव ] संपत्तेर्ण के अट्ठे पन्नत्ते ?
""
॥
तर णं से सुहम्मे अणगारे जम्बु अणगारं एवं वयासी, " एवं खलु, जम्बू, समणेणं [जाव] संपत्तेणं सुहविवागाणं दस अज्झयणा पन्नत्ता । तं जहा,
सुबाहू भद्दनन्दी य सुजाए य सुवासवे । तहेव जिणदासे य धवणई य महम्बले । भद्दनन्दी महच्चन्दे वरदत्ते तहेव य " ॥
66 जइ णं, भन्ते, समणेणं [जाव] संपत्तणं सुहविवागाणं दस अज्झयणा पन्नत्ता, पढमस्स णं, भन्ते, अज्झयणस्स सुहविवागाणं [जाव] संपत्तेणं के अट्ठे पन्नत्ते ? " ॥
तर णं से सुहम्मे अणगारे जम्बु अणगारं एवं वयासी,

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' सुबाहू "एवं खलु, जम्बू
तेणं कालेणं तेणं समएणं हथिसीसे नाम नयरे होत्था रिद्ध° [०] । तत्थ णं हथिसोसस्स बहिया उत्तरपुरत्थिमे दिसीभाए एत्थ णं पुप्फकरण्डए नामं उज्जाणे होत्था सव्वोउय° [0]। तत्थ णं कयवणमालपियस्स जक्खस्स जक्खाययणे होत्था दिव्वे [0] । तत्थ णं हथिसीसे नयरे अदीणसत्तू नाम राया होत्था महया' []। तस्स णं अदीणसत्तुस्स रन्नो धारिणीपामोक्खा देवीसहस्सं ओरोहे यावि होत्था ॥
तए णं सा धारिणी देवी अन्नया कयाइ तंसि तारिसगंसि वासघरंसि सीहं सुमिणे पासइ, जहा मेहस्स जम्मणं तहा भाणियव्वं [जाव] सुबाहुकुमारे । अलंभोगसमत्थं वा जाणन्ति, २ अम्मापियरो पञ्च पासायडिंसगसयाई कारवेन्ति अब्भुग्गय ° [0] भवणं, एवं जहा महाबलस्स रन्नो नवरं पुप्फचूलापामोक्खाणं पञ्चण्हं रायवरकन्नयसयाणं एगदिवसेणं पाणि गिण्हावेन्ति । तहेव पञ्चसइओ दाओ, [जाव] उप्पि पासायवरगए फुट्टमाणेहिं [जाव] विहरइ ॥
तेणं कालेणं तेणं समएणं समणे भगवं महावीरे समोसढे । परिसा निग्गया । अदीणसत्तू , जहा कूणिओ निग्गओ। सुबाहू वि जहा जमाली तहा रहेणं निग्गए, [जाव] धम्मो कहिओ । रायपरिसा गया ॥
तए णं से सुबाहुकुमारे समणस्स भगवओ [0] अन्तिए धम्म सोच्चा निसम्म हहतुढे उठाए उठेइ, [ जाव ] एवं वयासी, “सदहामि णं, भन्ते, निग्गन्थं पावयणं । जहा णं देवाणुप्पियाणं अन्तिए बहवे राईसर [जाव] अहं णं देवा

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७६
विवागसुसि
णुप्पियाणं अन्तिर पञ्चाणुव्वइयं सत्तसिक्खावइयं गिरिधम्मं पडिवज्जामि " |
" अहासुहं, मा पडिबन्धं करेह " ||
तर णं से सुबाहू समणस्स [0] पञ्चाणुव्वइयं सत्तसि - क्खावइयं गिहिधम्मं पडिवज्जइ । २ तमेव [०] दुरुहइ, २ जामेव [0] ॥
तेणें कालेणं तेणं समएणं जेट्ठे अन्तेवासी ईन्दभूई [जाव] एवं वयासी, " अहो णं, भन्ते, सुबाहुकुमारे इट्ठे इट्ठरूवे कन्ते करू पिe पियरूवे मणुने २ मणामे २ सोमे २ सुभगे २ पियदसणे सुरूवे | बहुजणस्स वि य णं, भन्ते, सुबाहुकुमारे इहे [५] सोमे [४] | साहुजणस्स वि य णं, भन्ते, सुबाहुकुमारे इट्ठे इट्ठरूवे [५] [जाव] सुरुवे । सुबाहुणा, भन्ते, कुमारेणं इमा एयारूवा उराला माणुस्सरिद्धी किन्ना 'ला, किन्ना पत्ता, किन्ना अभिसमन्नागया ? के वा एस आसी पुव्वभवे ?
""
" एवं खलु, गोयमा -
तेणं कालेणं तेणं समरणं धम्मघोसा नामं थेरा जाइसंपन्ना [जा] पञ्चहि समणसपाहिं सद्धि संपरिवुडा पुव्वाणुपुव्वि चरमाणा गामाणुगामं दूइज्जमाणा जेणेव इत्थिणाउरे नयरे, जेणेव सहसम्बवणे उज्जाणे, तेणेव उवागच्छन्ति, २ अहापडिरूवं उग्गहं उग्गिहित्ता संजमेणं तवसा अप्पाणं भावेमाणा विहरन्ति ॥
तेणं कालेणं तेणं समरणं धम्मघोसाणं थेराणं अन्तेवासी सुदत्ते नामं अणगारे उराले [जाव]: लेस्से मासमासेणं खममाणे विहरइ । तर णं से सुदत्ते अणगारे मासकखमणपारणगंसि पढमाए पोरिसीए सज्झायं करेइ, जहा गोयम •

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सुबाहू
सामी तहेव, धम्मघोसे थेरे आपुच्छर, [जाव] अडमाणे सुमुहस्स गाहावइस्स गेहे अणुपविट्ठे ||
७७
तर णं से सुमुहे गाहावई सुदत्तं अणगारं एज्जमाणं पासइ, २ हट्ठतुट्ठे आसणाओ अब्भुट्ठेइ, २ पायविढाओ पच्चोoes, २ पाउयाओ ओमुयइ, २ एगसाडियं उत्तरासङ्कं करेइ, २ सुदत्तं अणगारं सत्तट्ठ पयाइं अणुगच्छइ, २. तिक्खुत्तो आयाहिणं पयाहिणं करेइ, २ वन्दइ नमसर, २ जेणेव भत्तघरे तेणेव उवागच्छर, २ सयहत्थेणं विउलेणं असणपाणेणं पडिलाभिस्सामीति तुट्ठे [0] ॥
तर णं तस्स सुमुहस्स गाहावइस्स तेणं दव्वसुद्धेणं [.] तिविद्देणं तिकरणसुद्वेणं सुदत्ते अणगारे पडिलाभिए समाणे संसारे परित्तीकर, मणुस्साउए निबद्धे, गेहंसि य से इमाई पञ्च दिव्वाई पाउन्भूयाई । तं जहा - वसुहारा वुट्ठा दसद्धवण्णे कुसुमे निवाडिए, चेलुक्खेवे कप, आहयाओ देवदुन्दुभीओ अन्तरा वि य णं आगासे अहो दाणं अहो दाणं घुट्टे । हत्थिणाउरे सिंघाडग [जाव] पहेसु बहुजणो अन्नमन्नस्स एवं आइक्खइ [४], " धन्ने णं, देवाणुप्पिया, सुमुहे गाहावई [ ५ ] [ जाव ] तं धन्ने णं, देवाणुपिया, गाहावई " ||
तब णं से सुमुहे गाहावई बहूई वाससयाई आउयं पालयित्ता कालमासे कालं किच्चा इहेव इत्थिसीसे नयरे अदीणसंतुस्स रन्नो धारिणीए देवीए कुच्छिसि पुत्तत्ता उववन्ने । तर णं सा धारिणी देवी सयणिज्जंसि सुत्तजागरा २ ओहीरमाणी २ तहेव सीहं पासइ, सेसं तं चेव [ जाव ] उपि पासा विहरइ । तं एयं खलु, गोयमा, सुबाहुणा इमा एयारूवा माणुस्सरिद्धी लद्धा पत्ता अभिसमन्नागया " ॥

Page #95

७८
विवागसुयंसि "पभू णं भन्ते, सुबाहुकुमारे देवाणुप्पियाणं. अन्तिए मुण्डे भवित्ता अगाराओ अणगारियं पव्वइत्तए ?" ॥ _ " हन्ता, पभू"।
तए णं से भगवं गोयमे समणं भगवं [0] वन्दइ नमसह। २ संजमेणं तवसा अप्पाणं भावेमाणे विहरइ । तए णं से समणे भगवं महावीरे अन्नया कयाइ हथिसीसाओ नय. राओ पुप्फगउज्जाणाओ कयवणमालजक्खाययणाओ पडिनिक्खमइ २ बहिया जणवयविहारं विहरइ । तए णं से सुबाहुकुमारे समणोवासए जाए अभिगयजीवाजीवे (जाव] पडिलामेमाणे विहरइ ॥
तए णं से सुबाहुकुमारे अन्नया कयाइ चाउद्दसट्टमुद्दिपुण्णमासिषीसु जेणेव पोसहसाला तेणेव उवागच्छइ, २ पोसहसालं पमज्जइ, उच्चारपासवणभूमि पडिलेहेइ, २ दब्भसंथारगं संथरइ, २ दब्भसंथारं दुरुहइ, २ अठमभत्तं पगिण्हइ, २ पोसहसालाए पोसहिए अट्ठमभत्तए पोसहं पडिजागरमाणे विहरइ ॥
तए णं तस्स सुबाहुस्त कुमारस्स पुव्वरत्तावरत्तकालसमयंसि धम्मजागरियं जागरमाणस्स इमेयारूवे अज्झथिए [५] “धन्ना णं ते गामागरनगर [जाव] संनिवेसा जत्थ णं समणे भगवं महावीरे [जाव] विहरइ । धन्ना णं ते राईसरतलवर[०] जे णं समणस्स भगवओ महावीरस्स अन्तिए मुण्डा [जाव पव्वयन्ति । धन्ना णं ते राईसरतलवर॰ [0] जे णं समणस्स भगवओ महावीरस्स अन्तिए पञ्चाणुव्वइयं [जाव] गिहिधम्म पडिवज्जन्ति । धन्ना णं ते राईसर [जाव जे णं समणस्स भगवओ महावीरस्स अन्तिए धम्म सुणेन्ति ।

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सुबाहू तं जइ णं समणे भगवं महावीरे पुवाणुपुब्धि चरमाणे गामागुगामं दूइज्जमाणे इहमागच्छिज्जा (जाव] विहरिज्जा, तए णं अहं समणस्स भगवओ अन्तिए मुण्डे भवित्ता [जाव] पव्वएज्जा"।
तए णं समणे भगवं महावीरे सुबाहुस्स कुमारस्स इमं एयारूवं अज्झत्थियं [जाव] वियाणित्ता पुव्वाणुपुवि [जाव] दूइज्जमाणे जेणेव हत्थिसीसे नयरे जेणेव पुप्फगउज्जाणे जेणेव कयवणमालपियस्स जक्खस्स जक्खाययणे तेणेव उवागच्छइ, २ अहापडिरूवं उग्गहं गिण्हित्ता संजमेणं तवसा अप्पाणं भावेमाणे विहरइ । परिसा राया निग्गया । तए णं तस्स सुबाहुस्स कुमारस्स [0] तं महया, जहा पढमं तहा निग्गओ । धम्मो कहिओ । परिसा राया पडिगया ॥ ____तए णं से सुबाहुकुमारे समणस्स भगवओ महावीरस्स अन्तिए धम्म सोच्चा निसम्म हतुट्ठ° [0] जहा मेहे तहा अम्मापियरो आपुच्छइ । निक्खमणाभिसेओ तहेव [जाव] अणगारे जाए इरियासमिए [जाव] बम्भयारी । तए णं से सुबाहू अणगारे समणस्स भगवओ महावीरस्स तहारूवाणं थेराणं अन्तिए सामाइयमाइयाइं एकारस अङ्गाई अहिज्जइ, २ बहूहिं चउत्थछट्टम° [०] तवोवहाणेहिं अप्पाणं भाविता बहूई वासाई सामण्णपरियागं पाउणित्ता मासियाए संलेहणाए अप्पाणं झूसित्ता सर्हि भत्ताई अणसणाए छेइत्ता आलोइयपडिकन्ते समाहिपत्ते कालमासे कालं किच्चा सोहम्मे कापे देवत्ताए उववन्ने ॥
से णं ताओ देवलोगाओ आउक्खएणं भवक्खएणं ठिइक्खएणं अणन्तरं चयं चइत्ता माणुस्सं विग्गहं लहिहिइ, २

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८०
विवागसुयंसि
केवलं बोहि बुज्झिहिइ, २ तहारूवाणं थेराणं अन्तिए मुण्डे [जाव पव्वइस्सइ । से णं तत्थ बहूई वासाइं सामण्णं पाउणिहिइ । आलोइयपडिकन्ते समाहिपत्ते कालगए सणंकुमारे कप्पे देवत्ताए उववने । से णं ताओ देवलोगाओ [0] माणु स्सं । पव्वज्जा । बम्भलोए । माणुस्सं । तओ महासुक्के । तओ माणुस्सं। तओ आणए । तओ माणुस्सं । तओ आरणे। तओ माणुस्सं । सवठ्ठसिद्धे । से णं तओ अणन्तरे उव्वट्टित्ता महाविदेहे वासे जाइं अडाइं[0]जहा दढपइन्ने[0]सिज्झिहिइ [५] । “एवं खलु, जम्बू, समणेणं [जाव संपत्तेणं सुहविवागाणं पढमस्स अज्झयणस्त अयमढे पन्नत्ते" ॥
२. दोच्चस्स उक्खेवो ॥
तेणं कालेणं तेणं समएणं उसमपुरे नयरे। थूभकरण्डे उज्जाणे । धन्नो जक्खो । धणावहो राया । सरस्सई देवी। सुमिणदंसणं कहणं जम्मणं चालत्तणं कलाओ य, जोव्वर्ण पाणिग्गहणं दाओ पासाय भोगा य जहा सुबाहुस्स । नवरं भद्दनन्दी कुमारे । सिरिदेवीपामोक्खाणं पञ्चसयाणं। सामीसमोरणं । सावगधम्मं । पुत्वभवपुच्छा ॥ महाविदेहे वासे पुण्डरीकिणी नयरी । विजयए कुमारे। जुगवाहू तित्थयरे पडिलाभिए । मणुस्साउए निबद्धे । इहं उप्पन्ने । सेसं जहा सुवाहुस्स [जाव] महाविदेहे वासे सिज्झिहिइ [५] ॥
तच्चस्स उक्खेवो ।
वीरपुरं नयरं । मणोरमं उजाणं । वीरकण्हमित्ते राया । सिरी देवी। सुजाए कुमारे । बलसिरीपामोक्खा

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भहनन्दी-वरदत्ते पचसयकन्ना । सामीसमोसरणं । पुत्वभवपुच्छा ॥ उसुयारे नयरे । उसमदत्ते गाहावई । पुप्फदत्ते अणगारे पडिलाभिए। मणुस्साउए निबद्धे । इह उप्पन्ने [जाव] महाविदेहे वासे सिज्झिहिइ [५] ॥
चउत्पस्स उक्खेवो ॥
विजयपुरं नयरं । नन्दणवणं उज्जाणं । असोगो जक्खो। वासवदत्ते राया । कण्हा देवी । सुवासवे कुमारे । भद्दापामोक्खाणं पञ्चसयाणं [जाव] पुधभवे ॥ कोसम्बी नयरी । धणपाले राया। वेसमणभहे अणगारे पडिलाभिए । इह 10 [जाव] सिद्धे ॥ .
पञ्चमस्स उक्खेवो ॥
सोगन्धिया नयरी। नोलासोए उज्जाणे । सुकालो जक्खो । अप्पडिहओ राया । सुकन्ना देवी। महचन्दे 15 कुमारे । तस्स अरहदत्ता भारिया । जिणदासो पुत्तो।... तित्थयरागमणं । जिणदासपुत्वभवो ॥ मज्झमिया नयरी।। मेहरहो राया । सुधम्मे अणगारे पडिलाभिए [जाव] सिद्धे॥ .
___20
छट्ठस्स उक्खेवो ॥
कणगपुरं नयरं । सेयासोयं उज्जाणं । वीरमद्दो जक्खो। पियचन्दो राया । सुभद्दा देवी । वेसमणे कुमारे जुवराया। सिरिदेवीपामोक्खा पश्चसया कन्ना । पाणिग्गहणं । तित्थयरागमणं । धणवई जुवरायपुत्ते [जाव] पुन्वभवो ॥ मणिवया नयरी । मित्तो राया । संभूतिविजए अणगारे पडिलाभिए 25 जाव] सिद्धे ॥

Page #99

४२
विवागसुर्यास
सत्तमस्स उक्मेवो ॥
महापुरं नयरं । रत्तासोग उजाणं । रत्तपाओ जक्खो। . बले राया। सुभहा देवी। महब्बले कुमारे । रत्तवईपामो5 क्खाओ पञ्चसया कन्ना । पाणिग्गहणं । तित्थयरागमणं
जाव] पुत्वभवो ॥ मणिपुरं नयरं । नागदत्ते गाहावई । इन्दपुरे अणगारे पडिलाभिए [जाव] सिद्धे ॥
अहमस्स उक्खेवो ॥ 10 सुघोसं नयरं । देवरमणं उजाणं । वीरसेंणो जक्खो।
अज्जुणो राया । तत्तवई देवी । भद्दनन्दी कुमारे । सिरिदेवीपामोक्खा पञ्चसया [जाव] पुत्वभवे ॥ महाघोसे नयरे। घम्मघोसे गाहावई । धम्मसोहे अणगारे पडिलाभिए जाव] सिद्धे ॥
नवमस्य उक्लेषो ॥
चम्पा नयरी । पुण्णभद्दे उज्जाणे । पुण्णभहो जक्खो। दत्ते राया । दत्तवई देवी । महचन्दे कुमारे जुवराया।
सिरिकन्तापामोक्खा पश्चसया कना (जाव] पुवभवों ॥ 20 तिगिञ्छी नयरी । जियसत्तू राया। धम्मवीरिए अणगारे
पंडिलाभिए [जाव] सिद्धे ॥
दसमस्स उक्खेवो॥
तेणं कालेणं तेणं समएणं सांगेए नाम नयरे होत्था। 25 उत्तरकुरु उज्जाणे । पासमिओ जक्खो । मित्तनन्दी राया ।

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भद्दनन्दी-वरदत्ते सिरिकन्ता देवी । वरदत्ते कुमारे । वरसेणापामोक्खा पश्च देवीसया । तित्थयरागमणं । सावगधम्मं । पुत्वभवपुच्छा ॥ सयदुवारे नयरे । विमलवाहणे राया । धम्मरुई नामं अणगारं एज्जमाणं पासइ, २ पडिलाभिए समाणे मणुस्ताउए निबद्धे । इहं उप्पन्ने । सेसं जहा सुबाहुस्स कुमारस्स । चिन्ता 5 [जाव पव्वज्जा । कप्पन्तरिओ [आव] सम्वट्ठसिद्धे । तओ महाविदेहे जहा दढपहनो [जाव] सिज्झिहिक [६] ॥
"एवं खलु, जम्बू, समणेणं [जाव संपत्तेणं सुहविवागाणं दसमस्स अज्झयणस्स अयमढे पन्नत्ते" । "सेवं भन्ते, सेवं भन्ते" ॥
10 विवागसुयस्स दो सुयक्खन्धा, दुहविवागो सुहविवागो य । तत्थ दुहविवागे दस अज्झयणा एकसरगा दससु चेव दिवसेसु उद्दिसिज्जन्ति । एवं सुहविवागे वि । सेसं जहा आयारस्स ॥
॥ एकारसम अङ्गं समत्तं ॥

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Notes
[ The two numbers in the beginning in the notes on each item indicate the page and line. The notes are given to facilitate the understanding of those topics of the text which are not made clear by the translation, introduction and vocabulary. ]
According to commentator Abhayadeva विवागसुय in Sanskrit is farata i. e, the Revealed Text which explains the fruits of acts ( fauna ). The acts can be either good or bad. Accordingly the work is divided into two parts or genera, one dealing in 10 chapters with the fruits of bad acts (i, e. selaar gegen ) and the other dealing in 10 chapters with the fruits of good acts ( i. e. guiano YARAT). See note under the Trans. P. 1.
1. 1. qui oui aut argu The com. takes the expression as a op de oj etc. interpreting gore and
45 in locative and of as an expletive. 66 denotes the greater division of time viz. the fourth Br% or spoke of the present eraarquit cycle. denotes the particular period when the story to be described happens.
The general structure of the story is stereotyped. Arya Sudharman arrives at a particular

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town, puts up at a particular sanctuary. The king and townspeople come out to hear his religious discourse and go back. Then his pupil Jambu raises the question and the story is narrated. The descriptions of various persons and things are also stereotyped and are always mentioned in the text by [5 ], [ o ], aourant, FET 648 agl, or her qasig and are to be supplied verbetim from other or previous texts.
3.5. atuyoat garunang 14 Pūrvas constituted the pre-Mahavira Jain texts which are now lost to us; the present Jain canon as consisting the preachings of Mahavira was put in order by Devardhiganin in the 5th century A. D. 73914 ano possessing 4 kinds of knowledge. See Trans. P. 96 for fuller details of 4 Kinds of knowlege.
3. 10. सुत्तुस्सेहे com. सप्तहस्तोत्सेधः i. e. possessing the height of 7 hand-measures.
4. 16. queramzoroi etc. The principal Agama texts are 12 in number. The last one is lost. That is, we possess 11 Angas of which group avut is the 10th Anga and the 11th Anga is farea.
4. 11-12. contains a mnemonic verse enlisting the 10 persons after whom each chapter in the first book is named.
5. 5. 87975 = 871HF: a son; Eus i. e. dispropor. tionately built in all limbs. argou paralytic.

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879 5. 13. uniqoturot (1984470] =and 9995716, being dragged. FEKETEERNE i. e. the head was covered very much with the patches of hair which had sprouted cf. gstgs meaning very much in Guj. com : स्फुटितकेशसंचयत्वेन विकीर्णकेशं 'हडाहडं'ति अत्यर्थ. शीर्ष-शीरो per a: 1 - HEG477847&co by the swarms of flies; 76% and get are synonyms meaning 'a swarm'.
5. 21. EFGH A kind of festival dedicated perhaps to Indra,
6. 28. srpreci not hastily; that is, remaining careful as to the non-injury to living organisms while passing on the road.
7. 7. 3946771199 born afterwards. Mrigadevi wants to show to Gautama sons born afterwards; as the first-born was deformed and ugly. But Gautama asks her to show him the son hidden in the subterranean house. She wonders how he knew about her decrepit son but Gautama explains that the information was given to him by his master of miraculous power.
9. 11. Haiferent See. Trans. P. 10. foot-note.
9. 14. frat = 7791, 19al = al. correct the misprint Alan in the text.
9. 21. खेड com. खेडेत्ति धूलिप्राकारं a small town with mud-fortification.
9. 22-23. apr... Eta That town of Vijayavardh. amana had an extent of 500 villages. 317271st=excent.
9. 24. 1838 = Tega com : tutta Urpet isetyata)

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ff: i, e. A royal officer who is the head of the province i. e. the governor.
10. 3-7. describe the cruel ways of Ikkai. कर-a tax भर—-a super-tax विद्धि-com : कुटुंबिनां वितीर्णस्य धान्यस्य द्विगुणादेर्ग्रहणैः । i e by taking two or three times more the quantity of corn given to the farmers in their need. In certain texts there is the reading faf (which com, also notes) i. e. by compelling the subjects to render services to the king's officers. f by charging exorbitant interest to the debtors. --charging punitive taxes by creating fights and dissensions among people. -by giving over a part of district to an officer with absolute power, on the condition of the payment of the fixed revenue.
10. 9. fau-the head of a town within whose radius of two yojanas there is not a single village. 10. 10.-the fixed line of action to bring about the results desired.
10. 17. i simultaneously. P. 10. 18-19. The list of diseases; see Trans. Foot-note P. 15. 11. 4. er [a] a knower; my Ms. and Agamodaya Series Text read agent, though the meaning is the same.
11. 11. सत्यको सहत्थनया with the box of surgical M instruments in their hands.

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11. 16-18 अवदहण branding अणुवासण by forcing oil inside through anus. a FA by entering oil inside the head etc. by means of a leather string, or by entering the leather-string with oil inside through anus. Faree is the same as egarem, the only difference being in the materials to be used
12. 1. संता तंता परितंता tired in body, tired in mind and परितता (परि+/तम् Past part. )i. e. tired in both mind and body. ___12. 6. अदुहवसह [आर्त-दुःखार्त-वशातः] pained in mind, pained in body, pained in senses. com भातों मनसा दुःखितो दुःखातों देहेन वशातों इंद्रियवशेन पीडितः।
____12. 7. रयणप्पभा पुढवी The first of the seven hells in Jain cosmography; they are रत्नप्रभा, शर्कराप्रभा, वालुकाप्रमा, पंकप्रभा, धूमप्रभा, तमःप्रभा, महातमःप्रभा See. my Ed. of अंतगड. Appendix III.
12. 8. सागरोवमहिइए-with the life of a Sagaropama. See Trans. Foot-note P. 20.
12. 16-17. पुव्वरत्तावरत्तकालसमयसि. In the first part of the night and in the later part of the night.
12. 22. निच्छइ i. e. न इच्छइ does not wish.
15. 18. खलीणमट्टियं खणमाणे etc. while digging up the lumps of earth high up on the bank of the great bank of the Ganges. com: खलीणमट्टिय ति खलोनां बाकाशस्थां. छिन्नतटोपरिवर्तिनी ।. Agamodaya. Ed. reads सलीयमट्टियां; my Ms. reads खलीमटियं खणमाणे i. e. स्खलितमृत्तिका खनन् i. e. digging loose earth which would

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give way with the least attempt of digging, consequently crushing the person doing so. This is, I think, perhaps the correct interpretation.
16. 20.-17. 4. The description of a courtesan named Kamajzaya. बावत्तरिकलापंडिआ well-versed in 72 arts. For the enumeration of 72 arts see औपपातिकसूत्र Suru's Ed. P. 77. Sutra 107. लेहं गणिय रूवं णटुं गीय etc. चउसद्विगणियागुणोववेया Endowed with 64 qualities of a courtesan com : गीतनृत्यादीनि विशेषत : पण्यस्त्रीजनोचितानि यानि चतुःषष्ठिविज्ञानानि ते गणिकागुणाः अथवा वात्सायनोकान्यालिंगनादीन्यष्टौ वस्तूनि तानि च प्रत्येकमष्टभेदत्वाच्चतुः षष्ठिर्भवतीति, चतुःषष्टया गणिकागुणैरुपपेता या सा तथा। एगूणतीसविसेसे रममाणी dallying in 29 different ways एकवीसरइगुणप्पहाणा who had 21 qualities of fanning the passions of men. बत्तीसपुरिसोवयारकुसला clever in attending upon men in 32 ways. नवंगसुत्तपडिबोहिया-नवाङ्गसुप्तप्रतिबोधिता whose nine sleeping sense-organs were awakened by the youth. Com : द्वे श्रोत्रे द्वे चक्षुषी द्वे घ्राणे एका जिह्वा एका त्वक् एकं च मनः इत्येतानि नवांगानि इत्येतानि सुप्तानि यौवनेन प्रतिबोधितानि, स्वार्थप्रहणपटुतां प्रापितानि यस्याः सा तथा । संगयगयभणिय etc. who had proper gait, speech, act, dalliance, amourous talks, and clever in smart and fitting manners.
.. 17. 14. छठं छटेण by taking food every sixth meal; that is the person has to observe a fast for two days and a half.

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___17. 15. जहा परतीए i. e. यथा प्रज्ञप्त्यां i. e. as is said. in the व्याख्याप्रज्ञप्ति or भगवतीसूत्र the fifth scripture, of the Jain Canon.
18. 3. वज्झकक्खडियजुयनियत्थं who had put on a pair of rough ( कक्खडिय ) rags fit for a person worthy to be killed ( वज्झ-वध्य ). The com. instead of कक्खडिय reads करकडिय and explains : वध्यश्चासौ करयोः हस्तयोः कव्यां कटीदेशे युगं युग्मं निरसितश्चेति समासोऽतस्तम्, अथवा वध्यस्य यत्करकटिकायुगं निंद्यचीवरिकाद्वयं तन्निवसितो यः स तथा तम् ।
18. 4. कागणिमंसाई खावियन्तं being made to eat the pieces of his own flesh, small as the काकणी or Gunja fruit. ____18. 5. कक्खरगसएहिं हम्ममाणं being punished by hundreds of whips.
18. 24. गोमण्डवए अणेगखम्भसयसंनिविटे A cattle-shed supported by hundreds of pillars.
19. 15. आसाएमाणीओ विसाएमाणीओ [ आस्वादयन्त्यः विस्वादयन्त्यः ] Eating a litttle and throwing away more as when we eat a sugar-cane; and eating more and throwing away less as when we eat. खजूर. आ = less; वि = more. . 21. गोत्तासभ [ गोत्राप्तक ] One who does cruelty to cattle. - 22. 2-3. जायनिंदुवा यावि होत्या, आया जाया दारणा विणिहायमावजन्ति com : जातानि-उत्पन्नानि अपत्यानि निर्वृतानिनिर्यातानीत्यर्थः यस्याः सा जातनिर्द्वता वाऽपीति एतदेवाह-जाता जाता दारका विनिघातमापयते तस्या इति गम्यम् ॥ निवुया, Therefore

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according to the commentator f; the text itself explains the meaning of बायनिंदुया.
22. 11-12. ठिइवडिय The rite performed at the birth of a child to wish him perhaps a long life. ★ Com. स्थितिपतितां कुलक्रमागतां वर्धमानकादिकां पुत्रजन्मक्रियाम् । i. e. The rite performed at the time of boy's birth consisting of the ceremony of breaking the joyous news of the birth (Guj. f) etc;-a traditional rite, performed on the very day of birth. चंदसूरपासणिज्जं This rite of exposing the child to the sun and moon performed on the 3rd day after the birth and means the rite of the sixth night after the birth when the fate of the child is fixed.
23. 18. अणोहट्टिए com. यो बलाद्धस्तादौ गृहीत्वा प्रवर्तमानं निवारयति सः अपघट्टकः तदभावादनपघट्टक: ie not checked from his actions.
24. 2, निच्छुभावेs was driven out.
24. 3. अब्भिन्तरयं ठावेइ put her into the harem; once the courtesan was put in the harem, she was in the absolute possession of one in whose harem she was placed and it was not legal for others to pester about her and violate her faithfulness.
24. 15. मणुस्सषागुरापरिक्खित्ते surrounded by the

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ring of men com; मनुष्या बागुरेव मृगबन्धनमिव सर्वतःभवनात् तथा परिक्षिप्तः यः स तथा ।
24. 20. अवओडयबंधनः अवकोटनेन च - प्रीवायाः पश्चाद्भागनयनेन बंधनं यस्य स तथा तं ie bound him bending his neck backward.
25. 2. तिभागावसेसे दिवसे सूलीभिन्ने कए समाणे being impaled on gallows when one-third of the day only remained.
25. 11. जायमेत्तकं वध्धेहिन्ति - As soon as born, his testicles will be cut off and he will be taught the work of a eunach to a coutesan.
26. 15–16. कोलम्ब a corner in the mountain; com. कोलंब: : प्रान्तः तत्र संनिविष्ट:- संनिवेशिता या सा तथा कोलंबो हि लोके अवनत वृक्षशाखा प्रमुच्यते इति उपचारतः कन्दरप्रान्तः कोलम्बः व्याख्यातः । - वंसीकलंक a hedge made up of the net-work of the strips of bamboo.
27. 2 - 3. गण्ठिमेयाणं of pickpockets ( प्रन्थिभेदानां ) संधिच्छेयाणं of those who tear open the walls.
खंडपाणं of those whose clothes consisted in a rag as all their money was squandered by them after wine and gambling. कुडंगे यावि होत्था was as it were in the bamboo-grove i. e. a strong protection.
27. 13. विण्णायपरिणयमेत्ते who attained the end (परिणय = परिणत or परिणम ) of the learning ( विष्णाय - बिज्ञात or विज्ञान ) -

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28. 19. दिनममतवेयथा who were given the wages in the form of cash or food. Beifssement a aferentes -य-spades and bamboo-baskets [प्रस्थिका-पिटक ]; both the words mean 'baskets'.
29. 23. जिमियमुभुत्तरगयाओ who had taken their meals and .come after their meals com. जेमिताः कृतभोजनाः भुत्तोत्तरं-भोजनानन्तरं आगता उचितस्थाने यास्तास्तथाः ।
29. 26. wife with nooses or snares com : पाशकविशेषैः। The com. says: 'दाहाहिति क्वचित् तत्र प्रहरणविशेषैः दीर्घशाप्रन्यस्तदात्ररूपैः weapons consisting of a long bamboo-stick with sickle-like blade at one end.
31. 17. कप्पायं गिण्हइ took a suitable tax कल्पः i. e. उचितः proper and आय means the income forthcoming from the people.
32. 10. तिवलियं भिउडि ललाटे साहा दण्डं सदावेइ sent for the commander of the army having contracted his brow in three folds. com. दण्डं ति दण्डनायकम् ।
33. 17-18 विसमदुग्गगहणं ठिए गहियभत्तपाणे तं दण्डं पडिवालेमाणे चिट्ठइ He ( Abhaggasena) stood waiting for the commander-in-chief, after having taken meals and drink, and taking resort in the thicket difficult to approach and uneven. com. विसमदुग्गगहणं ति विषम निम्नोन्नतं दुर्ग दुष्प्रवेशं गहनं वृक्षगहम्।।
34. 5. उरंउरेण-com. उरंउरेणं ति साक्षादित्यर्थ । 34. 5-7. सामेण...होत्या He could berapproached

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only by being taken into confidence by means of negotiations, dissensions (in an enemy's party) and valuable gifts. उवप्पयाण = उपप्रदान i. e. दान..
34. 7. सीसगभमा followers. The com: शिष्या एवं शिष्यकास्तेषो भ्रमा भ्रान्तिर्येषु ते शिष्यकभ्रमाः-अथवा, शीर्षकं-शिर एवं शिरःकवचं वा तस्य भ्रमः अव्यभिचारितया शरीररक्षस्वेन वा ते शीर्षभ्रमाः। The com. is not sure how to understand the word.
34. 15-16. उस्मुक्कं दसरातं पमोयं घोसावेइ-He declared a ten-night festival without fees.उस्मुक्कं ति अविधमानशुल्कमहणम् ।
35. 1. नाइविकिट्रेहि अद्धाणेहि सुहेहि वसहीपायरासेहि-with journeys not extended long and with comfortable residence com. 'नाइविगिटेहिं ति अनत्यंतदीधैः 'अदाणेहिति प्रयानकैः, 'वसहिपायरासेहि' वासिकप्रातभॊजनैः।
36. 20. जहा पढमे i. e. the whole is to be repeated as is found in the previous chapter.
38. 15. कप्पणिकप्पाइं करेन्ति make them into pieces and small pieces. The relation of this word is with कृत् to cut. ...40. 21. 'महं अयोमयं तत्तं समजोइभूयं इत्थिपडिमं अवयासाविए
u being made to embrace an iron statue of a woman strongly heated and hence burning like fire. com. अओभय'ति भयोमयीं 'तत्तं' तप्ता कथमित्याह 'समजोहभूयं' ति समा तुल्या ज्योतिषा-वहिना भूता या मा तथा ताम्। 'अवयासाविए' तिमनमानितम्माक्षिगितः।

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42. 25. हियउण्डए muscles of the heart. com. हिययउंडीओ त्ति हृदयमांसपिण्डान्
43. 17. निव्वत्तबारसाहस्स who completed the twelfth day after his birth.
45. 20. दिनवियार [ दत्तविचारः ] was given a free com. ' दिन्न बियारे ' त्ति राज्ञाऽनुज्ञातसंचरणः अनुज्ञात
access.
विचारणो वा ।
46. 5. अप्पेगइआ [ अपि + एककिकाः ] some.
46. 21. अगणिकायंसि अद्दहिया चिट्ठति were kept burning on fire अगणिकायंसि i. e. अग्निकायायाम् or अम्नो; अद्दहिया = आदग्धा.
47. 3-4 बहवे हत्थुण्डुमाण य... संनिक्खित्ता चिट्ठन्ति That Jailor Dujjohana had many heaps and collections of hand-cuffs, fetters for feet, massive wooden frames to fasten on the feet of the prisoner, shackles and iron chains which were lying scattered com. ' इत्थुडुयाण 'त्ति अण्डूनि काष्ठादिमयबन्धनविशेषाः एवं पादान्दुकान्यपि 'हडीणे य 'त्ति हड्यः खोटका : 'पुंज' त्ति सशिखरो राशि: 'निगर'त्ति राशिमात्रम् ।
47. 9. कणंगर small anchors of stone. com. ' कनगराण य ' ति काय - पानीयाय नंगरा :- बोधिस्थनिश्चलीकरणपाषाणास्ते कनगरा : कानंगरा : वा - ईषन्नंगरा इत्यर्थः । कलम्बच चीरपत्ताण The com. says शस्त्रविशेषः ; it is difficult to identify what sort of weapon is meant.
47. 22. गण्ठिभेअ a pick-pocket.
51. 11. रसियाए य पूइएण य थिविधिवियवणमुह किमि उत्तयंत

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97.
पंगलंतप्यरुहिरं-dripping with pus and watery blood, the worms pricking the sores which were giving out pus and blood: Com: --'थिवधिवित 'त्ति अनुकरणशब्दोऽय 'वणमुहकिमिउत्तयंतपगलंतपूयफहिरं 'ति व्रणमुखानि कृमिमिः उत्तुथमानानि सर्व भ्यध्यमानानि प्रगलत्पूयरुधिराणि च यस्य स तथा तम् । ..
51. 20. भत्तपाणं पडिदंसेइ showed all alms to Samana and being permitted by him he took food and drink etc.
51. 20-21. बिलमिव पन्नगभूएणं अप्पाणेणं. According to the com, पन्नगमूतः नागकल्पः भंगवान् आहारस्य रसोपलं. भनार्थमचर्वणात् ; कथं भूतमाहारम् ?-बिलमिव असंपर्शतात् ; नांगो हि बिलमसंस्पृशन् आत्मानं तत्र प्रवेशयति, एपं भगवानप्याहारमसंस्पृशन् रसोपलंभानपेक्षः सन्नाहारयति। The wholeexpression means: He took food without any attachment or liking for that food but simply to support his life just as a serpent takes to its hole. According to the com : He took his food without allowing the food to graze the sides of his mouth, showing apathy to taste, just as a snake enters into its hole without touching the side of the hole. The com. adds अचर्वणात् i, e; to avoid the last possibility of enjoying the taste, he did not chew the food like a serpent. In आचारांग I. vii. 6.2, the monks are forbidden to roll their food from one side of the mouth to the other in order to enjoy its taste.

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98 52. 2. पञ्चथिमिल्लेणं दुवारेणं [ पाश्चमेन द्वारेण ] by the western door.
- 52. 18-20. अढांगा उध्वेयपाढए...लहुहत्थे who had studied the eight branches of the science of medicine. viz. (1) The science of nursing children com: 'कुमारमिच' ति कुमाराणां बालकानां भृतौ पोषणे साधु कुमारभृत्यं, तद्धि शास्त्रं कुमारभरणस्य क्षीरस्य दोषाणां संशोधनार्थ दुष्टस्तन्यनिमित्तानां व्याधीनामुपशमनार्थ चेति । (2) शलाग i. e. the science of medicine where the needle is to be used such as for the diseases of nose, ear etc. com. शलाग ति
शलाकायाः कर्म शालाक्यं, तद्धि ऊर्ध्वजन्तुगतानां रोगाणां श्रवणवदनादि संश्रितानामुपशमनार्थमिति । (3) science of surgery (4) the science of the cure of bodily diseases (5) The science of the cure for poisons. (6) The science of warding off evil spirits (7) The science of elixirs of life. (8) The science of medicine to secure manly power. He had a soothing hand (सिवहत्थे ); he had a happiness.giving hand (सुहहत्ये); he had a light hand (लहुहत्थे). . 54. 10. ओवाथइत्तए com. उपयाचितुमिति to ask a favour.
58. 1-2. अहापज्जत्तं समुदाणं गहाय having accepted the alms in a befitting manner.
59. 7-8. विउलं हरियसागं उवक्खडावेन्ति they made him eat green vegetables in a great quantitv.

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99
61.6-7. उप्पत्तियाहि [४] बुद्धीहि Sce. Trans. P.96.
61. 8. ओवीलणेहि com. भवपीडनं by rubbing or pressing.
61. 14. afsartfafaqout to whom the remedies were of no avail.
63. 6-7. कालधम्मुण्णा संजुत्ते died.
63. 10. नो आढाइ नो परिजाणाइ did not honour or pay heed.
63. 24. तं न नज्जइ णं मम केणइ कुमरणेण मारिस्सइ I do not understand .( literal: नज्जइ = ज्ञायते passive voice) by what wretched death they. will kill me.
"63. 25. कोवघर i. e. An Anger-house i. e. the hall where queens pass their time when angry or displeased.
64. 5. उप्फेणउपफेणियं com. सकोपोष्मवचनं with the words hot with anger i. e. breathing angrily.
64. 15. जत्तिहामि, the Agmodaya Ed. घत्तिहामि; Our Ms. यत्तीहामि com: घत्तिहामि ति यतिष्ये; Vaidya जत्तिहामि = I shall try.
. 66. 15. उप्पि आगासतलगंसि कणगतिंदुसेणं कीलमाणी विहरह enjoyed playing with a golden ball on a top terrace (of the palace open under the sky ). Proin
67. 8-9. देवदत्तं दारियं पूसनन्दिस्स जुवरन्नो भारियत्ताए वरेर जइ वि सा सयंरज्जमुक्का-get (lit. choose ) girl Devadatta as the bride of the crown-prince Pūsnandi

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190
egen if she requires a dowry of my whole ķingdom.
67. 21–22. aftat a ustant or the match is fitting. : 70. 8. Barife qrereas thrust it into the anus of queen Siri. अवाण [अपान] the gas of the body given out of anus ( Jasara:); hence here 'anus'.
7. 19-20. Het datuag agt, j que, aqi scquit Bigg ate te aant-Saw Anju (here the rest is to be supplied exactly as in the case of king Vesamanadatta ); (only = pat ) selected her for himself ( like Teyali ). The expression aai is used to show the slight difference with the account to be followed ditto, according to the text quoted above. Here the account is to be followed exactly according to the account of Vesamana datta but the only difference 'e cquit Barg tr and this latter account of the choice for himself is is be followed in accordwith the account of Teyali ( in raaste XIV).
76. 4-5. gaueasai gafezeragai faguri qfarla took to the duties of a householder consisting 5. Anuvratas and 7 Sikshavratas. (See. Trans. Foot-note P. 120). Bar = lesser vows to be followed by a layman in contrast with the helaas to be followed by a monk. तत्त्वार्थाधिगमसूत्र VII 1-2. हिमान्तस्तेयाब्रह्मपरिप्रहेभ्यः विरतिः व्रतम् ॥१॥ देशसर्वतः अणुमहती

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101 113!! " The pa or the vow means stopping from (1) Killing (2) falsehood (3) stealing (4) incapenence (5) possessions. [ Sutra 1 ]. The ag is my (partial) or area (complete) according as it is followed in a restricted manner (arta:) or fully (gda:) [ Sutra 2]. ... Thus we see that the layman takes up eryans or partial vows and stops from the gross aspects (genares ) of the above five sins.
7 Frainas ( 3 quans + 4 fastaraas y See More VII. 16. fara tradicsfa faunfaatqutqaretrafame fafelsfah TAT98727 ll i, e. 3 gumaas (1) faroeletta the vow to set a limit to the directions of movements (2) gafafaga the vow to limit the regions of movements (3) Sidefa raqa the vow to guard the soul against unnecessary evils; + 4 fagpas (4) arufaa the vow to observe the righteous conduct (5) पौषधोपवासव्रत the vow to fast on particular days. (6) उपभोगपरिभोगपरिमाणवत the vow to limit the enjoyments of food, drink etc. (7) Bufafgáfathers the vow of sharing one's food with monks, nuns and other visitors.
76. 25–26. ATT Hutercurifa TEATS aftang ang ante engrossed himself with the study of the sacred texts in the first Porasi-a period of three hours (lit. human shadow used to indicate time ).

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102
पोरिसी =The first watch of the day ( = पुरुषप्रमाणछाया) or 's quarter of a day or night; each watch beginning at noon. सज्झाय = स्वाध्याय = the reading of scriptural texts.
77. 10-11. दव्वसुध्धेणं [0] तिविहेणं तिकरणसुध्धेणं-com: 'दव्वध्धेणं ति द्रव्यतः शुध्धेन प्राशुकादिनेत्यर्थः, इहान्यदपि 'गाहगसुध्धेणं दायगसुध्धेणं' ति दृश्यं, तत्र प्राहकशुद्धं यत्र ग्रहोता. चारित्रमुणयुक्तः दायकशुध्धं तु यत्र दाता औदार्यादिगुणान्वितः अत एवाह-'तिविहेणं' ति उक्तलक्षणप्रकारत्रययुक्तेनेति 'तिकरणसुध्धेणं' ति मनोवाक्कायलक्षणकरणत्रयस्य दायकसंबंधिनो विशुध्धतयेत्यर्थः। The alms that are pure in three ways viz. (1) as regards द्रव्य i. e. object itself (2) as regards the प्राहक i. e. the receiver (3) as regards the दायक i. e. the giver. Moreover it must be pure in three ways viz. it must be given with a pure (1) mind (2) body and (3) speech. ... 78. 11. चाउद्दसहमुद्दिद्वपुण्णमासिणीसु com. अत्रोद्दिष्टाअमावास्या on the 14th. 8th, 15th of the dark half and the 15th of the bright half of the lunar month. This para refers to the पौषधोपवासव्रत. ... 79. 14. जहा मेहे The story of मेघ is narrated in गायाधम्मकहा ]. i.
79. 16. इरियासमिए heedful in walking.

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The Eleventh Anga
called Divagasuyam
or The fruits of acts good and bad:
Expounded in two books. Each comprising ten lectures.
First book.
called Duhavivaga?
or The fruits of bad acts.
First Lecture. THE STORY OF MIYAPUTTA,
At that time and at that period, there was a town called Champā, its description to be here
1. This is the interpretation of the title of the work, given by the Sk. Commentary. The work is an explanation (pratipadana), in two books (suyak handā) of the fruits of acts good and tad punyapaparūpakarmapl alam.
2. Duhavivagā Sk. Dukl avijākālā; the fruits of bad acts (pā pakarmafalūni, dukhānām dukhahetutwat. pāpakarmaṇām vipākāhā).

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The Eleventh: Anga
[ 1. Lect. 1.
supplied),' and near ii the Cheiya Punnabhadıla, (its description).
At that time and at that period the venerable houseless monk Suhammā, the disciple of the ascetic Lord Mahāvīra, who was possessed of the knowledge of previous birth-jatismarana, (his description to be here supplied), who was possessed of the knowledge of the Fourteen Purvas, who was posséssed' of four Knowledges, who was surrounded by five hundred houseless monks in successive order (here the rest is to le supplied down to the incident, that he) resorted to the temple Punn abhadda which was a place fit for monks, (here the rest is to le supplied down to the incident, that) the assembly dispersed and having heard the sermon (lit. religion) returned into that very direction from which it came.
At that time and at that period, there also was resorting the venerable houseless monk named Jambi, reverently waiting on the venerable Sunammā, waose neignt was sever. feet like Gautama swāmi ( here the rest to be supplied from the dėscription of Gautama suami in the Bhagavati Sútra, upto ) engrossed in the granary of meditation.
1 The portions printed in italics are not in the Prakrit text, bit have been added to facilitate its understanding. The portions, enelosed within round brackets are rubrical directions to the reciting monk regarding the passages to be supplied by him from memory, and cited from other sacred books of the Jains.

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$81-2. ] Vivāgasuyam.
That venerable houseless monk named Jambū who was possessed of faith ( here the rest to be supplied upto the incident, that ) he went near the place where the venerable houseless monk Suhammā was, and solemnly circumambulated him three times from the left to the right direction)? and saluted him and bowed down to him (here the rest to be supplied upto the incident, that he ) reverently waiting on him spoke to him thus :
2 “If Reverend Sir, the Samana, the blessed Mahāvira ( here all the epithets are to be inumerated down to ) who has obtained emancipation, has taught this as the purport of the tenth Anga, called the Panhāvāgarana, what then Reverened Sir, did the Samana ( as above, down to ) who has obtained emancipation, teach as the purport of the eleventh Anga which is called the Vivāgasuyam ?
Then the venerable houseless monk Suhammā spoke to the houseless monk named Jambû thus :
1 Text ayūhinam payā hinam, Sk. å-dakshiva-pradakshinam; the ceremonious circumambulation of a person for the purpose of showing him reverence, done both at meeting and parting. It consists in walking three times round him, so as to keep one's right side constantly turned towards him. To do this one must start from the right of the person reverenced and come round to his left. It is commonly said to consist in moving from the left to the right. In that case, the left means the left of the reverencing person, which, of course, corresponds to the right of the person reverenced.

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The Eleventh Anga
[ I. Lect. 1..
“ Truly, Jambî, the Samana (as above, down toy who has obtained emancipation has expounded two books comprised in the eleventh Anga, the Vivāgasuyam. They are the following: “The fruits of bad acts” and “The fruits of good acts.!"
Then Jambû said : “ If, Reverend Sir; the Samaņa ( as above, down to ), who has obtained emancipation, has expounded the eleventh Anga, the Vivāgsuyam, in the two books viz. “Thefruits of bad acts” and “The fruits of good acts”, how many lectures, then, Reverend Sır, did the Samana (as above, down to ) who has obtained. emancipation, deliver in the first book called “ The fruits of bad acts" ?
Then the venerable houseless monk Suhammā spoke to the houseless monk Jambû thus :: "Truly Jambî, the Samana who has made the beginning, who has established the Tirth ( as above down to ) who has obtained emancipation, has delivered ten léctures comprised in the first book, “ The fruits of bad acts.” They are the following : first the Story of Miyāputta, and secondly of Ujziyaya, thirdly of Abhagga, fourthly of Sagada, fifthly of Vahassaî, sixthly of Nandi, seventhly of Umbara, eighthly of Soriyadatta, ninthly of Devadattā and tenthly of Anjî..
Then Jambû said : "If. Revernd Sir, the Samana, who has made the beginning and who established the Tîrth (as above down to) who has obtained emancipation, has delivered ten lectures

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$2. ]
Vivāgasuyam,
of the first book, "The fruits of bad acts viz. first the Story of Miyaputta, down to tenthly of Anju what, then, Revernd Sir, did the Samana (as above down to) who has obtained emancipation, teach as the purport of the first lecture of the first book, "The fruits of bad acts"?
5
99
Then that houseless monk Suhammā spoke to the houseless monk Jambû thus: "Trully, Jambu at that time and at that period there was a city called Miyagāma (its description to be given here). Outside of that city of Miyagāma there was in a north-easterly direction a park called Chandanapayava which was covered with flowers of all the seasons (here the rest of its description to be given). There, there was a very old temple resembling Punnabhadda, (here the rest of its description to be given ), of the Jakhha Suhamma. In that Miyagama city there dwelt, at that time, a Kshatriya king named Vijaya, (here his description to be given). That Kshatriya king Vijaya had a queen named Miyā, a woman perfect in every way (here the rest of her epithets to be given).
That Kshatriya king Vijaya had a son named Miyaputta born of his queen Miya, who was blind by birth, dumb by birth, deaf by birth, lame by birth, ugly by birth and paralytic by birth. That boy had no hands, feet, ears, eyes and nose, but he had a shape of these limbs only in for.n.
Therefore, that Miyadevî began to rear up

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The Eleventh. Anga
[ 1. Lect. 1..
that boy Miyāpatta in a secret subterranean house, by means of food prepared secretly.
3. There lived in the city of Miyagāma a man who was blind by birth. He, who was led in the front with a stick by a man possessed of sight, whose head was characterised by dishevelled hair and whose path was followed by a collection of the swarms of bees, used to earn his livelihood by means of begging (lit. by winning the sympathy or kindness of people).
At that time and at that period, the Sammana, the blessed Mahāvīra (as above $ 2, down to) arrived on a visit, and a company of people went out to hear him. Then getting the intelligence of this that Kshatriya king Vijaya also went out to hear him, just as king Kuniya hud done on another occasion (and so forth, see $2, down to). and stood waiting on him.
Then that man who was blind by birth having heard that loud clamour of the people spoke to that man (possessed of sight) thus : Oh, your beloved of the gods !: is there to-day a festival in the city of Miyagāma in honour of Indra ? (here the rest to be supplied down to, that the people) go out ?
Then, that man (possessed of sight) spoke to the man who was blind by birth. thus : “ Oh, beloved of the gods ! there is no festival in honour of Indra (as above down to go out. But verily, oh, beloved of the gods, the Sama Pa.

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§§ 3-4. ]
Vivāgasuvam.
a
(as above§ 2, down to) is staying here on risit, and therefore they (here the rest to be supplied down to) go out.
Then that man who was blind by birth spoke to that man (possessed of sight) thus: "Oh, you beloved of the gods! let us also go. We shall also go (and as above, down to) wait on him.
Then that man, who was blind by birth, being led in front by means of a stick, proceeded to the place where the Samana the blessed Mahavira was staying. Having gone there he solemnly circumambulated him three times from the left to the right, and having done so, he saluted him and bowed down to him and (as above § 2, down to) stood waiting on him.
Then the Samana, expounded the Law to that Vijaya and others and the company of people (here the rest to be supplied down to) went home, and Vijaya also went away.
4. At that time and at that peried, the eldest disciple of the Samana named Indrabhiti, a houseless monk (here the rest to be supplied down to) was staying there. Then that venerable Goyama saw that man who was blind by birth, and having done so, he, who was possessed of faith (here the rest to be supplied down to) spoke thus: 66 Oh, Reverned Sir, is there any man who is blind by birth or who is blind as well as ugly by birth?"

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The Eleventh Anga [ I. Lect. 1. * The Samana replied: “ Yes, there is such a man.”
Goyama asked : " Oh, Reverend Sir, why is he blind by birth, or, blind as well as ugly by birth ? "
The Samana replied : “ Truly, oh, Goyama ! In this very city of Miyagāma there is a loy, the son of the Kshatriya king Vijaya by Miyadevî who is blind by birth or, blind as well as ugly by birth. That boy has (as above $ 3, down to) rears him up.
Then that venerable Goyama bowed dowu to and saluated the venerable Samana Mahāvīra, and naving done so spoke thus : “ Oh, Reverned Sir ! with your permission I wish to see that boy Miyāputta. ”
The Samana repiied : “Oh, beloved of the gods ! do, as you please.”
Then that venerable Goyama, having obtained permission from the venerable Samaua Mahāvíra, and greatly delighted and pleased went away from the presence of the venerable. Samana, and having done so he, without hurry (here the rest to be suppliect, down to ) carefully guarding his steps to where the city of Miyagāma was. Having done so, he went right through the city of Miyagāma to where was situated the palace of Miyādevî.
Then that Miyādevî saw the blessed Goyama coming, and having done so she, delighted and

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$ 4. ]
Vivāgasuyam.
pleased ( here the rest to be supplied, down to ), spoke thus : “ Ob, beloved of the gods ! Tell me the cause of your coming.”
Then the blessed Goyama spoke thus to Miyādevî : « Oh, beloved of the gods! I have come anon to see your son."
Then that Miyādevî decorated with all kinds of ornaments her four sons who were born after Miyāputta and having done so she made them fall at the feet of the Reverend Goyama, and having done so she spoke thus: “Oh, Venerable Sir ! see these my sons."
Then the reverened Goyama spoke to Miyadevî thus : “ Oh beloved of the gods! I have immediately come here not to see these your sons, but I have come here anon to see your eldest son who is blind by birth or who is blind and ugly by birth and whom you rear up in a secret subterranean house by means of food prepared privately."
Then that Miyādevî spoke to the reverend Giovana thus: “Oh, Goyama ! who is he, such an omniscient being or a great ascetic who at once told you that secret story of mine, so that you have come to know it?"
Then the reverend Goyama spoke to Miyādevî thus : “ Truly, ob, beloved of the gods ! my religious pontiff, the reverend Samana Mahāvīra told me that; hence I know it.
While ‘Miyādevî was conversing on this topic

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10
The eleventh Anga [ I. Lect. 1. with reverend Goyama it .was high time for food for the boy Miyāputta
Then that Miyādevî spoke to reverend Goyama thus : “ Oh, Venerable Sir! you stay here, SO that I can show you the boy Miyaputta.” Having said so she went to the house where Miyaputta's food and water etc. were prepared, and having done so she changed her dress, and having done so she took a dinner-wagon made of wood, and having done so filled it with abundant food, drinks, eatables and articles of taste, and having done so she took out that wagon, and having done so she came to the place where the reverend Govima was, and having done so she spoke to the reverend Goyama thus; “ Come oh, Reverend Sir ! and follow me so that I may show you the boy Miyāputta." Thus that reverend Goyama followed the back of Miyādevî. Then that Miyādevî driving forth that dinner-wagon went to that subterranean house and having done so she covered her face by means of a piece of cloth folded four times and while doing so she spoke to the reverend Goyama thus:-"Oh, Reverend Sir, you also cover your face by means of the folded cloth-pieee for the mouth—Muhapottia." Then that reverend
1 Muhapottia, Sk. mukliapotrikā generally called mo'patti or inuliapatti by the modern layman. It is a small piece of cloth of the size of a handkerchief folded four times and always kept with them by the Jain monks and nuns and sometimes even by the laity and generally used for protecting the lives of the

Page #130

$ 4. ]
Vivāgasuyam.
Goyama, being thus spoken to by Miyādevî covered his face by means of the cloth-piece for the mouth. Then that Miyādevî opened the door of the subterranean house with her face turned away from it. Then there issued out from it a very bad smell which was like that of the dead body of a serpent, like that of the skeleton of a snake (here the rest to be supplied down to )-even much more vicious indeed (here the rest to be supilieit down to ) has the smell been described.
Then that boy Miyāputta, greatly overpowered by the smell of the abundant food, drinks, eatables and articles of taste and greatly greedy of them, ate them away by his mouth, and having done so he at once digested them, and then turned them into pus ard blood, and ate away that pus and blood.
Then having seen the boy Miyāputtaa, thought of this description occured to the reverend Goyama : “Oh, this boy experiences the bitter fruit of the heavy, wicked, unrepented, miserable, sinful acts done by him previously. I have not seen the hells or hell-beings but this man, indeed, suffers the pain of hell before my eyes." Having thought so he took leave of Miyādevî, and having done so he went out of the house of Miyādevî, and havirg done so he went out right organisms of the wind and other microscopic living creatures which would else be killed if they were to enter the mouth.

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The Eleventh Anga [ I. Lect. 1. through the city to the place where the reverend Samana Mahāvīra was, and having done so he solemnly circumambulated him three times and having done so he saluted him and bowed down to him, and having done so he spoke thus : ''I, having taken your permission, entered the midst of the city of Miyagāma and went to the house of Miyādevî. Then that Miyādevî, on seeing me going towards her became delighted (here all the rest to be supplied down to ) ate awar the pus and blood. Then a thought of this kinil occured to me: “Oh, this boy experiences (here the rest to be supplied).” .
5, 6. Then Göyama jurther asked the reverend Samana : “ Oh, Vencrable Sir ! who was that man in his former birth? What was his name and what was his family ? In whut village or in what town and having given what or having enjoyed what or having done what or on accont of what bad acts of former birth (here the rest to be supplied down to) experiences etc.?
Having accosted Goyama,' 'the Reverned Samana Mahāvīra spoke to Goyama thus : “ Oh, Goyama ! truly, at that' time and at that period, in this country of Bhāraha in the continent of Jambuddiva, there was a city called Sayadu vāra which was prosperous and free from any kind of fear (here its description to be given). In that city of Sayaduvāra there was a king named Dhanvaî (here his description to be given). Not

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$$ 5–6.) Vivāgasuyam.
13 very far nor very near from that city of Sayaduvāra in the south-easterly direction there was a town called Vijayavaddhamāṇa which was prosperous, free from fear and happy. That town of Vijayavaddhamāṇa had an extent of five hundred villages. In that town of Vijayavaddhamana there was a governor named Ikkāî who wis nonreligious (here the remaining epithets to be supplieutdown to) and difficult to be pleased. That. governor Ikkāî enjoyed the lordship of those fivehundred villages of the town of Vijayavaddhamāra. (here the rest to be supplied down to ) and protected it.
Then, that Ikkāi used to torture, kill, threaten, whip, and deprive of their wealth the five hundred villages of the town of Vijayavaddhamāva by means of levying upon them the burden of taxes, custom duties, intei est, bribes, insults, compulsory contributions, punitive taxes, extorting money at the point of: sword, supporting thieves, setting fire, and waylaying travellers.
Then that governor Ikkāî in spite of his hearing many kings, courtiers village-officers, heads of families, rich persons, merchants and many other leading gentlemen of the city with regard to many works, causes, consultations, secrets, resolutions, and worldly transactions, used to say deliberately that he did not hear them; similarly in the case of seeing, speaking, talking knowing etc.

Page #133

The Eleventh Anga
[I. Lect. 1.
Then that governor Ikkai, who was doing such things, who was intent upon things of this type, who was possessed of (evil) knowledge of doing such things, and who was possessed of such a conduct used to perform very sinful and wicked actions. Then at a certain time sixteen diseases simultaneously attacked the body of that governor Ikkāî. They are as follows:-1. asthma, 2. cough, 3. fever, 4. inflamation (or burning sensation in the body), 5. stomach-ache, 6. fistula, 7. piles, 8. indigestion, 9. blindness, 10. headache, 11. loss of appetite, 12. eyesore, 13. pain of the ear, 14. itching, 15. dropsy, and 16. leprosy.1
14
Then that governor Ikkai, who was suffering from the sixteen diseases, sent for his family members and having done so he spoke to them thus: "Oh, you beloved of the gods! go and proclaim aloud in the meeting places (squares), places where three roads meet, squares, forums and high-roads thus : "Oh, you beloved of the gods! here sixteen diseases have attacked the body of the governor Ikkaî. They are as follows:
1 The list of the 16 diseases given here differs considerably from the list given in the Acharanga Sutra, Adhyayana 6th, Udddes'a first. There the 16. diseases are mentioned as follows:- 1 scrofula, 2 leprosy, 3 consumption, 4 epilepsy, 5 blindness, 6 stiffness, 7 lameness, 8 haunch-backedness, 9 dropsy, 10 dumbness, 11 apoplexy, 12 eating too much and digesting without adding to strength, 13 tremour, 14 crippleness, 15 elephant-tiasis and 16 diabetes.

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15
$$ 5–6 ] Vivāgasuyam. 1 asthma, 2 cough, 3 fever upto... 16 leprosy. Therefore, oh, beloved of the gods ! the governor Ikkāị will give abundance of wealth to any physician, or the son of a physician, knower or the son of a knower, surgeon or the son of a surgeon who would want (i.e. try) to cure any of those sixteen diseases of the governor Ikkāi." Proclaim this twice or thrice and having done so report to me bout this order. Then the family-members did so. Then many physicians, sons of physicians, knowers, sons of krowers, surgeons and sons of surgeons having heard this proclamation in the city of Vijayavaddhamāna, came out of their houses with boxes of surgical instruments in their hands; and having done so they went through the midst of the city of Vijayavaddhamāna to the residence of the governor Ikkāi; and having clone so they examined the body of the governor Ikkāî and having done so they asked for the cause of those diseases, and having done so they wished to cure even one of those sixteen diseases of the governor Ikkāî by means of besmearing oil to the body, besmearing scented paste. or powder to the body, making him drink oil or oily articles, medicines. to vomit, purging, fomenting, hot medicated bath, an enema with oils, besmearing, oil to the head and wrapping leather-pieces upon it, an enema with concoction of medicinal herbs, opening veivs for bleeding, cutting of skia, cutting of skin lightly to cause bleeding, keeping oil on the head, tonics,

Page #135

The Eleventh Anga [ I. Lect. 1.
medicine prepared by boiling medicinal herbs in a crucible, bark of a tree, roots of plants, turnips, leaves, flowers, fruits, seeds, small pieces of herbs such as chiraita, pills, medicines consisting of one article, and medicines consisting of many articles. But they were not able to do so. Thne those many physicians and sons of physicians,. when they were not able to cure even one of those sixteen diseases, being tired, puzzled and confounded went into that very direction from which they had come.
16
Then that governor Ikkāî, who was abandoned by doctors, who was left by his attendants, to whom medicines were of no avail and who was attacked by the sixteen diseases and who was greedy of the kingdom, country and the innerappartments, having enjoyed the kingdom and the country, wishing for them, longing for them, desiring them and thus completely overcome by unhappy thoughts and misery, having lived a long life of two hundred years and fifty and having died when the time of death came he was born as a hell-being in the hell, the maximum duration of life in which is said to be a Sagaropama, in the region called Rayanappabha. Then having come out from it he was born as a son, in this very city of Miyagama, in the womb of the queen Miyadevi of the Kshatriya king Vijaya.
Then that Miyādevî had an excessive (here the rest to be supplied, down to) and burning with pain

Page #136

17
$ş 5-6. ] Vivāgasuyam. in her body. From the time that the boy Miyaputta entered the womb of the queen Miyādevî in the form of a foetus, she became unpleasant, unwelcome, unbeloved, undesirable, and undear to Vijaya. Then on a certain midnight when .queen Miyādevî was keeping awake (i.e. could not sleep) on account of family anxieties ( such as neglect from her husband ) a thought, of the following description occured to her : “ Truly, formerly I was liked, desired, trusted and approved of by the Kshatriya Vijaya. From the time that this foetus has entered my womb as embryo, I have become unpleasant (here the rest to be supplied down to ) undesirable to the Kshatriya Vijaya. He does not wish even to take my name or family, let alone my sight or enjoyment. It is desirable, therefore, on my part to throw away this foetus by abortion, miscarriage, dropping or killing. She thought thus, and having done so she began to eat and drink many saltish, bitter and astringent things which effect abortion of an embryo; and wished to effect a fall of that foetus but it did not take place.
Then when that Miyādevî was not able to effect abortion of that foetus she became tired, puzzled and confounded and being not independent (ie, being helpless) she bore that foetus in spite of herself with great misery. That boy, even while he was in the womb, had eight. arteries flowing blood inside, eight arteries flowing blood

Page #137

The Eleventh Anga
[ 1. Lect. 1.
outside, eight carrying pus, eight carrying blool, two (flowing pus ) and two ( flowiny Blood) in euch ear, two and two respectively in each eve, two and two respectively in each hole of the nose, and two and two respectirely between veins. Every moment they were issuing forth pus and blood. Even while in the womb that boy was suffering from the clisease called Agniko ( a disease which consumes rapidly anything eaten), and whatever that boy ate was immediately digested (or decayed ) in turned into pus and blood, and he used to eit away even that pus and blood later. Then that Viyādevî on a certain day when full nine months and more were over gave birth to the boy who was blind by birth (here the rest to be supplied. down to ') only in form. Then that Miyāslevî found that boy ugly (deformed in all limbs ) and blind and having done so greatly afraid (4) she sent for her elderly nurse (mother-like nurse) and having done so she spoke to her thus: “Oh, you beloved of the gods ! go and leave this boy on a solitary dung-hill.” Then that elderly nurse said: “As your ladyship commands ", and having thus responded to her order, she went to the place where the Kshatriya Vijaya was and having «lone so she introduced the boy whom she had kept in her hand thus: “Oh lord ! Thus, Miyādevî (here the rest to be supplied down to when) full nine months were over, (here the rest to be supplied .down to ) only in form. Then that Miyādevî

Page #138

§§ 6-7. 1
Vivägasuyam.
6
found him ugly and blind and then greatly afraid, frightened, agitated and taken by great fear sent for me, and having done so she spoke to me thus: Oh, you beloved of the gods! go and leave this boy on some lonely dung-hill.' Therefore, oh, lord! tell me whether I should leave him on a lonely dung-hill or not." Then that Vijaya Kshatriya having heard this from that elderly nurse and being equally agitated got up, and having done so went to the place where Miyadevi was, and having done so spoke to Miyadevi thus: "Oh, you beloved of the gods, this is your first born child and if you will leave it on a lonely dung-hill your future progeny will not be firm (.. will be short-lived); therefore pass your time rearing up this your child in a secret subterranean house by means of food prepared secretly; then your future progeny will be firm (ie. long-lived). Then that Miyadevi respectfully accepted the words of the Kshatriya Vijaya saying as your lordship commands', and having done so she passed her time by rearing up that boy in a secret subterranean house by means of food prepared secretly. In this way, oh, Goyama! the boy Miyaputta experiences the fruit of acts (here the rest to be supplied down to) done previously.
6
19
7. Then Goyama asked: “Oh, Venerable Sir ! where will this boy Miyaputta go from here after his death at the time of surcease (lit. at the end of

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20
The Eleventh Anga
[ I. Lect. 1.
the month allotted for his surcease or death) ?" Then the Samana replied : “Oh, Goyama ! having lived his long life of twenty-six years and after his death at the time of surcease here he will come back again here (ie. he will be born here ) in this very conntry of Bhāraha in the continent of Jambuddiva as a lion in the family of lions on the foot of the mountain Veyaddha. There he will. be an impious (here the remaining epithets to be supplied down to ) adventurous lion, and he will accumulate excessive sin, and having done so and after his death at the time of surcease he will be born in the first region of hell called Rayanappabhā the maximum duration of life where is one sagarovama.1 Then having afterwards come out from that he wili be born as a reptile. Having met with death there he will be born in. the second region of hell the maximum duration of life where is three sāgarovamas.
Then, having afterwards come out from that he will be born among the birds. Having met with death there also he will be born in the
1 Sagarovama, Sk. Sogaropama. A period, measured by the time in which a vast well round in shape and one yojana (four miles) long, one yojana broad and one yojana deep, filled with minute bits of hair so closely packed that a river might be hurried over them without penetrating the interstics, could be .emptied at the rate of one hair in a century, is what is known as a paliovama (Sk. palyopama). This repeated ten kotis of kotis of times (i.e. 1,000,000,000,000,000) is a sa garopama.

Page #140

$7.]
Vivāgasuyam.
21
third region of hell where the maximum duration of life is seven sāgarovamas. Then he will be born as a lion, then int he fourth region of hell, then a snake, then in the fifth region of hell, then a woman, then in the sixth region of hell, then a man, then down in the seventh hell. Then being afterwards born several hundreds of thousand times in each of the twelve and a half hundred thousand places of birth of crores of families for aquatic creatures of lower species possessing five sense-organs such as a fish, a tortoise, a crocodile, an alligator, it sumsumāra' crocodile etc., he will. again be born in them. Then after that he will similarly be bori several hundreds of thousand times among quadrupeds, reptiles crawling on the belly, reptiles crawling on hands, creatures possessing four sense-organs, creatures possessing three sense-organs, creatures possessing two sense-organs, (creatures possessing one sense-organ such as ) plants, trees having bitter juice, plants having bitter milk-like juice, wind-bodies, fire-bodies, water-bodies and earthbodies. Then he will be born again as a bull in the city of Supaittha. There wandering freely (here the remaining epithets to be supplied down to ) and on account of being young he, being crushed by the bank while digging up lumps of earth high up on the bank of the great river Ganges at the advent of monsoon, will die and will be born again as a man in that very city of Supaittha in the family of a rich man,

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22
The Eleventh Anga [ I. Lect. 1.. There having completed his boyhood and having attained to youth and having beard religion from worthy elderly monks, he will get his head bald-shaved and thus will accept monkhood (lit. a houseless state) giving up householdership (lit. the state of having a house). There he will be a houseless monk protected by careful movement (here the remaining epithets to be supplied down to ) and observing perfect celibacy. There having observed asceticism for many years and having confessed and expiated for his sins and getting perfect peace of mind he will die at the time of death and haviag done so he will be born. as a god in the Sohamma heaven. Having dropped down from there he will be born in the families in the country of Mahāvideha and will learn. eighteen arts like Dadhapainna (here the same arts to be reproduced down to ) will be emancipated.. Truly, Jambû ! this was taught by the Samana, the blessed Mahāvîra (here all his epithets are to be enumerated down to) who has obtained emancipation, as the purport of the first lecture of the first book called “ The fruits of bad acts.”
End of the First Lecture of the First Book. of the Seventh Anga called
Vivāgasuyam.

Page #142

$8 ]
Vivāgasuyam.
23
Second Leeture THE STORY OF UJZIYAYA
:
8. Jambîi asked suhammā:- "If, oh Venerable Sir, this has been expounded as the purport of the first lecture of the first book called “The fruits of brd acts ", by the Samaņa (here the rest to be supplied down to) who has obtained emancipation, what then oh, Venerable Sir ! has been expounded as the purport of the second lecture of the first book "The fruits of bad acts” by the Samana (here the rest to be supplied down to) who has obtained emancipation ?."
Then that houseless monk Suhammā spoke to the houseless monk Jambî thus : “ Truly, Jambî at that time and at that period there was a city named Vāniyagāma which was rich, well-protected and prosperous. In the northeasterly direction of that city of Vāniyagāma there was a temple named Dâîpalāsa. In this Dûipalāsa there was an abode of the demigod Suhamma. In that city of Vāniyagāma wus ruling king Mitta (here his description to be given). The king Mitta had a queen named Siri (here her description to be given). In that city of Vāạiyagāma there was a harlot named Kāmajzayā who was perfect (in all her limbs down to) beautiful who was well-versed in seventy two arts, who was endowed with sixty four qualities of a courtesan, who was dallying in twenty-nine different ways, who was

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24
The Eleventh Anga [ I. Lect. 2. devoted to twenty one qualities of dalliance, who was clever in serving man in thirty two ways, who was awakened and conscious about the use of nine sense-organs, who was well-versed in eighteen vernaculars, who was putting on a fine dress expressive of love (lit. home of love), who was proficient in singing, dallying, musical dance and simple dance, who had an appropriate deportment, who was possessed of beautiful breasts, whose banner (of reputation as a harlot) was flying high (i. e. who was a very well-known harlot), whose fee for the night was one thousand gold coins, who was shown the honour (by the king of thai city) of using an umbrella, chowries and fans and who was moving in a small chariot. She enjoyed the leadership of thousands of courtesans.
9. In that city of Vāniyagāma there lived a merchant named Vijayamitta who was rich (here the remaining epithets to be supplied). That Vijayamitta had a wife named Subhaddā who was perfect in all her limbs (here the rest to be supplied). That Vijayamitta had a son named Ujziyaya by his wilfe Subhaddā who was perfect in ev:ry way (here the rest to be supplied down to) possessed of beautiful form.
At that time and at that period the reverend Samana Mahāvīra arrived there. The assembly of people went out to hear him, the king also went out to here him. He went out like Koniya. The religion was expounded by Lord Mahavira. The

Page #144

$9.]
Vivāgasuyam,
assembly returned. The king also returned. At that time and at that period the eldest disciple of the reverend Samana Mahāvíra named Indabhôi, who was a houseless monk (here the remaining epithets to be supplied down to ) who cast forth an extensive lustre and who had observed a fast of two days (here everything to be supplied exactly) as described in Pannati (ie. BhagavatîSítra), came to the city of Văniyagāma and wandering for alms from house to house high and low he descended in the direction of the high road. There he saw many elephants who had their loins girt up, who had put on armours, who had put on cloak-like armours, who had bands fastened to their chests, who had bells suspended to their girdles, who had put on an upper cloak and various ornaments on the neck set with different gems, who were fully equipped, who had good banners with emblems such as an eagle, a flag, who wore fine crest-garlands, who had keepers on their backs, and who were equipped with weapons and missiles. He also saw many horses who had their loins girt up, who had put on armours, who had put. on cloak-like armours, who had cloaks put on their backs, whose covers of the body were suspended from their backs, who had an upper cloak, whose faces were terrific because of the small chowries, whose waists were decked by chowries and small mirrors, who had horse-men on their backs and who were equipped with weapons and missiles. He also saw many men

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26
The Eleventh. Anga [ 1. Lect. 2. who had their loins girt up, who had put on armours, who had their bows strung, who had put on ornaments on their necks, who wore good white turbans marked with emblems and who were equipped with weapons and missiles. Amidst those men he saw a man who was bound up in such it manner that his neck was bent down, whose ears and nose were cut off, whose body was besmeared with oil, who was possessed of a pair of rough rags fit for an offender, who had a rope and a garland of red flowers on his neck, who had his body covered with red chalk, who was frightened, who though condemned to death held his life dear, who was made to eat the small pieces of the flesh of his own body which was cut into small pieces like the grains of sesame, who was being beaten with hundreds of whips, who was surrounded by many men and women and who was being announced ( as an offender ) at every square with the beating of a broken drum. This proclamation of the following description was heard : " Truly, oh you beloved of the gods! The boy Ujziyaya has not offended any king or prince but he has offended his own actions."
10. Then after seeing that man the following idea occured to reverend Goyama : “ Alas ! this man (here the rest to be supplied down to ) experiences the pain resembling that of the hell." Having thought so he, wandering in high, middle and low families, accepted sufficient alms and

Page #146

27
$ 10. ] Vivāgasuyam. having lone so he through the midst of the city of Vāniyagātos ( here the rest to be supplied down to ) showed it (the aims to his preceptor Lord Mahavira etc. and ) having bowed down and saluted reverend Mahāvīra he spoke thus : 6 Oh, Venerable Sir, I being permitted by you (icent to ) Vāniyagāma (and here he tells everything that had happened ). Then he asked : " Oh, Venerable Sir, who was that man in his former birth ? (here the whole occount of Ujziyaya to be supplieit down to ) experiences (hell-like miseries ).
The Samana roplied : “ Truly, oh, Goyama at that time and at that period in this very Bhāraha country in the continent of Jambû there was a city named Hatthināura which was prosperous (here the rest to be supplied ). In that city of Hatthināura there was a king named Sunanda who was as powerful as the mountain Mahayā. There all his remaining epithets to be supplied ). In that city of Hatthināura, in its innermost: part there was a shed of COWS supported on bundreds of pillars and very pleasant (3). There dwelt happily, free from fear and without any hardships, many cattle of the city--the cows of the city and the bulls of the city and the ballocks of the city and the calves of the city, having masters or having no masters, who got plenty of grass and water. In that city of Hatthināura there was, indeed, a formidable cattle-entrapper

Page #147

The Eleventh Anga [ I. Lect. 2. (a thief who catches animals under the pretext of a cattle-lifter ) who was irreligious (here the rest to be supplied down to ) difficult to be pleased. That cruel cattle-entrapper had a wife named Uppalā who was perfect (in all her limbs, here the rest to be supplied ). Once upon a time that Uppalā, the wife of the cattleentrapper, became pregnant. Then when full three months were over the following desire in pregnancy arose in the mind of that Uppalā, the wife of the cattle-entrapper : “ Blessed, indeed, are those mothers (4) and only they have obtained the real fruit of life and birth who satisfy their pregnancy-desire by tasting, enjoying, eating and distributing to others wine, wine prepared from honey, wine prepared from palm-fruit, a kind of white wine, wine paepared from raw sugar and flowers of dhutaki, and wine prepared from grapes, together with the udders, breasts, testicles, tails, humps, shoulders, ears, eyes, noses, tongues, jaws, dew-laps, pieces of meat roasted on an iron pipe, meat fried in oil, baked meat, dried meat and meat preserved in salt of the many cattle of the city (here the rest to be supplied down to) bulls having masters (or having no masters). Therfore, if I shall also satisfy (here the rest to be supplied down to I shall also be blessed etc. )". Having thought so, she, on account of this pregnancydesire of hers being not satisfied, became emaciated, pained by hunger (because she starved herself on account of not getting her desired food), lean (lit.

Page #148

$ 10. ] . Vivāgasuyam
29 without flesh), diseased in mind and diseased in. body, devoid of lustre, miserable and distracted in mind ( or miserable, distracted and timid ), pale, had her lotus-like face and eyes withered, did not enjoy suitably the flowers, dress, scents, garlands, ornaments and food, was like a wreath. of lotus flowers crushed in hands, indiscriminate ( here the rest to be supdlied down to ) fella thinking. Now that formidable cattle-entrapper went near his wife ( lit. wife of the cattleentrapper ) Uppalā, and having done so, he saw her ivdiscriminate (here the rest to be supplied) and having seen her indiscriminate he spoke thus :. “Oh, you beloved of the gods ! why are you indiscriminate and have fallen into thinking ?” Then that wife Uppalā spoke thus to the formidable cattle-entrapper : “Oh, you beloved of the gods ! after full three months (of my pregnancy), this pregnancy-desire has arisen in me that blessed are those mothers who satisfy their pregnancydesire by tasting (3). wine (6) together with the udders ( here the rest to be suppliid down to ) of many cattle of the city. Therefore, oh, you beloved of the gods ! on account of this my pregnancy-desire being •not satisfied (here the rest to be supplied down to ) have fallen into thinking.”
Then that formidable cattle-entrapper spoke to his wife Uppalā thus : " Oh, you beloved of the gods I do not become indiscriminate and fall into

Page #149

:30
The Eleventh Anga [ I. Lect. 2. .thinking. I shall so manage that your pregnancydesire will be satisfied." He, thills, consoled her with these agreeable (5) (here the rest to be supplied down to ) words. Then that formidable cattle-entrapper on a certain midnight went out · of his house alone, unafraid, having girt up his loins (here the the rest to be supplied down to) taking weapons wish him, and having done so, went through the middle of the city of Hatthināura to where the cow-shed was and cut off the udders of some of the many cattle of the city (here the rest 10 be supplied down to ) of bulls ( here the rest to be supplie:d down to ) cut off the dewlaps of some, and he cut off (flesh ) from various limbs of some, and having done so he went to his own place and took them to his wife lppalā. Then that his wife Uppalā satisfied that her pregnancy-desire by devouring wine together with those many pieces of flesh of the limbs of cows etc. Then that Uppalā, the wife of the cattleentrapper, whose pregnancy-desire was fulfilled, whose pregnancy-desire was respected, whose pregnancy-desire was satisfied, whose pregnancydesire was satiated (lit. cut off ie, the obstacle in the desire being cut off ) and who fully enjoyed her pregnancy-desire, bore that foetus very happily. Then at a certain time that Uppalā, the wife of the cattle-entrapper, after full nine months of her pregnancy were over, gave birth to a son.
11. Then that boy, as soon as he was born,

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§11. ]
Vivāgasuyam.
31
shrieked, produced an unpleasant voice and cried aloud with a great noise. Then hearing that great noise of that great cry many cattle of the city (here the rest to be supplied § 10 down to bulls) in the city of Hatthinaura became terrified and troubled and began to run away in all directions. Then, the parents of that boy gave him the name as follows: because this our son shrieked, produced an unpleasant voice and cried aloud with a great noise as soon as he was born and, then, because hearing the great noise of the great cry of this boy many cattle of the city (here the rest to be supplied down to) became terrified (4) and began to run away in all directions, therefore et our son have the name Gottasaa-the frightener of cattle.' Then that Gottasaa boy passed away his boyhood. Then that formidable cattle-entrapper at a certain time met with death. Then that Gottasaa boy, crying, weeping and sobbing and being surrounded by many friends, kinsmen, near ones, relatives, acquaintances and attendants, removed the dead body of the formidable cattle-entrapper and having done so he performed the various worldly funeral rites. Then once upon a time that king Sunand himself appointed that boy Gottasaa as the state cattleentrapper. Then that Gottasaa boy, as soon as he became the cattle-entrapper, became irreligious (here the rest to be supplied down to) difficult to be pleased. Then that boy Gottasaa, on account of his being the cattle-entrapper, every day used

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32
The Eleventh Anga
[ I. Lect. 2.
to go out of his house at midnight alone, unfrightened, with his loins girt up and with his armour on (here the rest to be supplied § 9, down. to) taking his weapons and missiles, to the place where the cow-shed was situated; and having: done so he cut off (here the rest to be supplied § 10, down to) of many cattle of the city having masters or having no masters. And having done so he used to go to his house; and then that cattle-entrapper Gottāsaa tasting and enjoying wine (6, here the rest to be supplied, down to) passed his time. Then that cattle-entrapper Gottasaa, whose acts were of this type (here the rest to be supplied §§ 5-6), having accumulated great sin and having lived his long life of five hundred years and falling into evil and miserable thoughts at the time of death and having met with death at the time of his surcease here, was born as a hell-being in the second region of hell the maximum duration of life in which is said to be three Sagarovamas.
6
12. Now, that merchant Vijayamitta had a wife named Subhadda who was jāyaninduyā' (a woman who gives birth to dead children). She bore children who met with death when they were born. Then that cattle-entrapper Gottasaa, having afterwards come out from the second region of hell, was born as a son in this very city of Vaniyagama, in the womb of Subhadda the wife of the merchant Vijayamitta. Then at a

Page #152

3838383
§12. ]
Vivägasuyam.
certain time when full nine months of pregnancy were over that house'wife Subhaddā gave birth to the son. Then that Subhadda house'wife got that boy, as soon as he was born, to be thrown on a solitary dung-hill and having done so she got him to be taken back a second time and having done so she duly protecting and concealing him reared him up. Then the parents of that boy performed with great prosperity and reception Thiivadiyā" (a rite performed at the birth of a child, perhaps for wishing him long life), the rite of 'exposing the child to the sun and the moon' at its birth which is done on the th rd day after the birth and the rite Jagariya' at which relatives keep religious wakefulness during the sixth night. Then when the eleventh day was over and the twelfth day came the parents of that boy gave him the following significant name true to its sense: 'because our son was thrown away on a solitary dung-hill as soon as he was born therefore let him be Ujziyaya-the abandoned by name.' Then that boy Ujziyaya being taken care of by the five nurses viz. (1) the milk-nurse, (2) the bathing-nurse, (3) the decoration-nurse, (4) the play-nurse and (5) the lap-nurse, (here he is to be described exactly as Dadhapainna in the Uvavai Sutta, down to) without any obstacles like a good champaka' plant (which grows happily) in the sheltered place of a mountainvalley. Then at a certain time that merchant Vijayamitta having taken the four kinds of
"
3

Page #153

The Eleventh Anga [ I. Lect. 2.
merchandise viz. (1) things sold by counting, (2) things sold by weight, (3) things sold by measure, and (4) things sold by quality (such as gems etc.) went to the Lavanasamudda (the Salt Ocean) by means of a boat. Then that Vijayamitta, whose precious treasures were sunk on account of ship-wreck in that Lavanasamudda and who was, therefore, without any protection rich and helpless, met with death. Then, many persons, courtiers, village officers, heads of families, rich merchants, householders and heads of merchants, as soon as they heard that the merchant Vijayamitta was caste away on account of ship-wreck in the Lavanasamudda and had his precious treasures sunk and had met with death, taken having on the deposits hand and treasures other than the deposits, went away. Then that Subhadda, the wife of the merchant, heard that the merchant Vijayamitta (her hussunk band) had his precious treasures account of ship-wreck in the Lavanasamudda and had met with death, and having done so, she, being overwhelmed on account of the great grief for her husband, at once fell down on the surface of the earth with all her limbs like a 'champaka' creeper (which falls on the ground when) cut off by an axe. Then that Subhadda, the wife of the merchant, having composed herself after a moment and crying, weeping and sobbing being surrounded by many friends (here the rest to be supplied §11), performed the worldly
on
34

Page #154

333
35
§§ 12-13. ]
Vivāgasuyam.
funeral rites of the merchant Vijayymitta. Then at a certain time that Subhadda, the wife of the merchant also met with death on account of constantly entering into the anxiety (lit. thinking) about the crossing of the ocean by her husband, the loss of the wealth, the ship-wreck and the death of her husband.
13. Then the police-officers of the city (lit. protectors of the city), having known that Subhadda, the wife of the merchant, had died, drove away the boy Ujziyaya from his house and having done so gave that house to some one else. Then that boy Ujziyaya, being driven out of his house, began to grow up very happily in the squares (here the rest to be supplied §§ 5-6, down to) paths, gambling houses, courtezan's houses, and wine-shops. Then that boy Ujziyaya, uncontrolled and unchecked as he was, became self-willed, wanton, wine-drinker, and became addicted to theft, gambling, and harlots. Then at a certain time that Ujziyaya came in contact with the courtesan Kāmajzayā, and he passed his time enjoying many excellent human enjoyments with the courtesan Kamajzayā. Then at a certain time, Siri, the queen of that king Vijavamitta suffered from vajinal pain; and the king Vijaymitta was not able to enjoy excellent human enjoyments with his queen Siri. Then at a certain time he got the boy Ujziyaya to be driven away from the house of the courtesan

Page #155

36
The Eleventh Anga [ I. Lect. 2. Kāmajzayā and having doue so he kept the courtesan Kāmajzayā as his own mistress and having dore so he enjoyed excellent enjoyments with the courtesan Kāmajzayā. Then that boy Ujziyaya, being driven out of the house of the courtesan Kāmajzay, and being attached, addicted, greedy, deeply loving and thinking of the courtesan Kāmajzayā and not getting remembrance, attachment and composure of mind in anything else and having his heart fixed upon her, his mind gone to her, his feelings full of her ideas, thinking of her, engaged in finding out the remedies to obtain her back, concentrating all his senseorgans upon her and full of the thoughts of her, always awaited the several opprtunities (lit. weak points) of going to the royal hous", of taking the advantage (lit. holes) of scanty royal retinue and of taking the chance (lit. drawback) of seeing her separated from all other persons. Then at a certain time that boy Ujziyaya found an opportunity (lit. weak-point) to visit the courtesan Kāmajzayā, and secretly entered the house of the courtesan Kāmajzayā and having done so he enjoyed with her excellent human enjoyments.
Now, the king Vijayamitta, having taken his bath (here the rest to le suppliert, down to ) expiatio'i and having decorated himself with all orna'nents and being surrounded by it ring of men, went to the house of Kāmajzayā and having done so he saw there the boy Ujziyaya enjoying
Caus.

Page #156

§§ 13-14. ]
Vivagasuyam.
excellent human enjoyments with the courtesan Kāmajzayā, and having done so he, being greatly enraged, contracted his eye-brows in three folds on his forehead (i.e. became much more angry) and made the boy Ujziyaya to be arrested by his men and having done so he gave him a sound beating and made his body broken and shattered by strokes of bones, fists knees and elbows and having done so he bound him up bending his neck downwards, and having done so he has made him to be brought here in this manner as a person meant for the gallows. In this way, oh, Goyama ! the boy Ujziyaya experiences (here the rest to be supplied §§ 6-7, down to) of acts done previously."
37
14. Then Goyrma asked: "Oh, Venerable Sir! where will the boy Ujziyaya go from here after his death at the time of surcease? Where will he be re-born ?" Then the Samana replied:
-66
Oh, Goyama having completed his long life of twenty five years the boy Ujziyaya, being impaled this very day at the time when one third part of the day will still remain to pass, will, after his death at the time of surcease, be re-born as a hell-being in the region of Rayanappabhā. Then having afterwards come out from that he will be re-born as a monkey in the families of monkeys at the foot of the mountain Veyaddha in the country of Bharaha situated in this very continent of Jambuddiva. There having completed his juvenile life and being greatly attached,

Page #157

38
The Eleventh Anga [ I. Lect. 2: addicted, greedy and desirous of the pleasures of lower animals, he will kill young ones of monkeys newly born. Then he, whose actions will be such. [ who will be intent upon doing actions of this type, who will be possessed of (evil) knowledge of doing such actions, and who will be possessed of such a conduct], will, having met with death. at the time of surcease, be re-born as a son in the family of harlots in the city of Indapura situated in the country of Bhāraha in the continent of Jambuddiva. Then the parents of that boy will. cut off his testicles as soon as he will be born and will teach him the profession of an eunuch. Then the parents of that boy after his completion of twelve days after his birth (i.e. after he will be twelve days old) will give him this name of the following descrsption : " Let him be an eunuch named Piyasena.” Then that eunuch Piyasena will complete his boyhood, wiil attain to youth, will become educated and will attain to maturity of age ( to be able to enjoy pleasures of life ) and will become possessed of excellence and an exquisite body being endowed with form, youth and beauty. Then that eunuch. Piyasena having brought under his influence many kings (here the rest to be supplied S$ 5-6, down to ) and others by means of the various: uses of magic, charms, magic powders, maddening (lit. making fly) their hearts, concealing what is obtained, attracting, captivating their hearts and bringing them under his control, will enjoy

Page #158

$14. ]
Vivagasuyam.
great human pleasures. Then that eunuch Piyasena, whose actions will be such (here the rest to be supplied), having committed great sin and having lived the long life of twenty one hundred years and having met with death at the time of surcease, will be re-born as a hell-being in the region Raynappabhā. Then he will be re-born among the reptiles, then a Sumsumāra crocodile and so forth just as in the case of the first Miyapuita §7, down to) the region of hell. Then having afterwards come out from that he will be re-born as a buffalo in the city of Champā situated in the country of Bhāraha in this very continent of Jambuddiva. There at a certain time being deprived of its life by keepers of the pen ('gotthila') he will be re-born as a son in the family of a rich man in that very city of Champā. There having completed his boyhood he, in the presence of worthy monks (here the rest to be supplied including the incident of omniscience, enlightenment, accepting monkhood (lit. a houseless state), becoming born as a deva in the Suhamma heaven just as in the case of the first Miyaputta, down to) he shall finish his course."
(Here the usual Conclusion is to be inserted.)
End of the Second Lecture of the First Book of the Seventh Anga called
Vivāgasuyam.
39

Page #159

40
The Eleventh Anga The Flu
[ I. Lect. 3. Third Lecture. THE STORY OF A BHAGGASENA.
(The Introduction to the Third Lecture, in the usual
terms, is to be inserted here.) 15. Truly, Jambû at that time and at that period there was a town called Purimatāla which was prosperous ( here ihe rest to be supplied ). In the north-easterly direction of that city of l'urimatāla there was a park Amohadamsanı, There, there was the temple of the demigod Amohadamsi. In that city of Purimatāla there was a king named Mahabbala. In the north-easterly direction on the frontier of that city of Purimatāla there was situated a forest-settlement of thieves named Sālā which was situated in a corner of a rugged valley of a mountain, which was encircled by a wall-like fencing of bamboo-nets, which was surrounded by a ditch formed by rugged precipices of hills cut, the places of waters in which were inside (i.e. were not easily accessible), the skirts of which were characterised by scarcity of water, in which there were many passages and by-ways between hills, the entry into ard exit from which was allowed orly to known persons and which was unassailable even by a large number of angry people engaged in preventive service of policemen. In that Sālā, the forest-settlement of thieves, there lived the leader of thieves named Vijaya who was irreligious (here the rest to be

Page #160

$$ 15–16. ] Vivāgasuyam... supplied down to ) [who destroyed, cut, killed and instigated others to kiil (living creatures)], who was bloody-handed, whose fame as a thief had reached many cities, who was brave, who was a giver of heavy strokes, who was adventurous, and who hit at the sound of an object. He was irreligious and the foremost champion in wielding a sword. In that Sālā, the forest-settlement of thieves he enjoyed the leadership of five hundred thieves (here the rest to be supplied, down to ) passed his time happily.
16. Then, that Vijaya, the leader of thieves was also the shelter (lit. fence ) of many thieves, debauches, thieves who break open the knots of bundles (something like pick-pockets), thieves who break open the walls of houses by cutting holes into them, rogues ( lit. on who wears a rag, a thief ) and of many other thieves whose limbs were cut off (i.e. who were punished for thefts ) and who were exiled (and hence undesirable). Then that Vijaya, the leader of thieves, used to torture, kill, threaten, whip and deprive of their houses (lit. residences ), wealth, coin, and extort suitable money from the people of the north-easterly direction of the city -of Purimatāla, by means of destroying many villages and towns, capturing cattle, taking persons captives, waylaying travellers and breaking open the walls of houses by means of spade etc. He used to rob often (lit. every now and

Page #161

The Eleventh Anga
[ I. Lect. 3..
then ) the revenue of the king Mahabbala. That Vijaya, the leader of thieves, had a wife named Khandasiri who was perfect in all her limbs (here the rest to be supplied ). The son of that Vijaya, the leader of thieves, born of his wife Khandasiri, was a boy named Abhaggasena whose body was endowed with all the five sense-organs without any deficiency, who had become educated, who had attained to maturity of age to be able to enjoy pleasures of life, and who had attained to youth.
At that time and at that period the Samara, the blessed Mahāvīra arrived on a visit to the city of Purimatāla. The assembly of people went out to hear him. The king also went out to hear him. The Religion was expounded by Lord Mahāvīra. The assembly of persons as well as the king returned. At that time and at that period Goyama, the eldest disciple of the Samana, the blessed Mahāvīra (here the rest to be suppiled, down to ) descended on the high-road. There he saw many elephants, many horses and men who had their loins girt up and who had put on their armours (here the rest to be supplied $ 9). Amidst those men he saw a man who was bound up in such a manner that his neck was bent down (here the rest to be supplied $9, down to ), who was being announced (as an offender) at every square with the beating of a broken drum. Then, the royal officers made him enter the first

Page #162

$ 16. ) Vivāgasuyam.
43 square of the city and having done so they killed before his vcr y cyes eight younger brothers of his father and having done so they, beating him very much by means of the lashes of whips, made him miserably eat very small pieces of flesh: ( as small as the “kāgani' or gunjā fruit) and having done so they made him drink the water in the form of blood. After that in the second square they killed before him his eight younger aunts (the wives of those cight younger uncles that were killed ). In the same way, in the third square they killed the eight elder brothers of his father, in the fourth his four elderly aunts, in the fifth the sons of his father (ie. all his brothers excluding himself), in the sixth square the wives ( of all the brothers ), in the seventh the son-inlaws of his father ( i.e. the husbands of his sisters ), in the eighth the daughters of his father (i.e. his sisters ), in the ninth the grandsons of his father (i.e. tre sons of his brothers and sisters ), in the tenth the grand-daughters of his father (i.e. the daughters of his brothers and sisters ), in the eleventh the husbands of those grand-daughters of his father, in the twelfth the wives of those grand-sons of his father, in the thirteenth the husbands of his father's sisters, in the fourteenth his father's sisters, in the fifteenth the husbands of his mother's sisters, in the sixteenth his mother's sisters, in the seventeenth the wives of his maternal uncle, and in the eighteenth they killed before him his remaining friends, caste

Page #163

44
The Eleventh Anga
[ 1. Lect. 3.
fellows, near ones, relatives, kinsmen, acquaintances and attendants, and having done so they beat him very much by means of the lashes of whips and made him miserably eat very small pieces of meat and made him drink water in the form of blood.
.:17. Then that blessel Goyama saw that man and having done so this thought of the following description occured to him (here the resi 10 be supplied $10, down to ) went out as he had come and spoke thus : “ Truly, oh, Venerable Sir!” (here the rest to be supplied § 10, exactly as before, down to ) “Oh, Venerable Sir ! who was that man in his former birth ? (here the rest to be supplied $ $ 5-6, down to ) experiences (h:ll-like miseries ).” Then the Samana replied : “ Truly, oh Goyama ! at that time and at that period there was a city named Purimatāla in the country of Bhāraha in this very continent of Jambuddiva, which was prosperous (here the rest to be supplied ). In that city of Purimatāla there was a king Udiyodaya who was as powerful as the mountain Mahayā (here al his remaining epithets to be supplied ). There in that city of Purimatāla there was a dealer in eggs named Ninnaa -the lawless who was rich (here his remaining epithets to be supplied, down to ) not overpowered by anybody, who was irreligious (here his remaining epithets to be supplied, down to ) difficult to be pleased. Many men of that Ninnaa, the dealer in

Page #164

$17.]
Vivāgasuyam. eggs, who were paid wages either in cash or in. food, used to carry with them every morning axes and pairs of baskets attached to a bamboostaff and carried on shoulders, and take away from the skirts of the city of Purimatāla, many eggs of the female crows, those of the female owls, those of the female pigeons, those of the "tittibhi” birds, those of the female cranes, those of the female peacocks, those of the female hens. and those of many other water animals, land: animals and birds etc., and having done so they used to fill up the pairs of baskets attached to a bamboo-staff and having done so they used to go. to the place where Ninnaa, the dealer in eggs, was and having done so they took those eggs near that Ninnaa, the dealer in eggs. Then many men of that Ninnaa, the dealer in eggs, who. Ware paid wages either in cash or in food, used to fry, roast and bake those many eggs of the female crows (here the rest to be supplied,, down to the eggs of the female hens and those of many other water animals, land animals and birds etc. in frying pans, baking pans, roasting pans, earthen frying pans and in burning charcoals, and having done so they used to earn their livelihood by selling eggs in the market. of the principal street of the town. That Ninnaa, the dealer in eggs, himself, also, used to live by tasting and eating wine ( and so forth as in s 10) together with those many eggs of the female crows (here the rest to be supplied down to )

Page #165

.46
The Eleventh Anga
[ I. Lect. 3.
the eggs of the female hens which were baked, roasted and fried. Then that Ninnaa, the dealer in eggs, whose actions were of this type (4) having accumulated great sin and having completed his long life of one thousand years and. having met with death at the time of surcease, was re-born as a hell-being in the third region among the hells the maximum duration of life where is said to be seven Sagarovamas.
18. Then, having afterwards come out from that he was re-born as the son of Vijaya, the leader of thieves, ia the womb of his wife Khandasiri, in Sālā, the forest-settlement of thieves. Then at a certain time, when full three months of her pregnancy had passed, this pregnancydesire of the following description arose in the mind of that Khandasiri, the wife of the leader of thieves : "Blessed indeed, are those mothers who pass their time by tasting and eating abundant food, drinks, articles of eating, articles of taste and wine, having taken their baths, having offered oblations (here the rest to be supplied, down to) having made amendments, having decorated themselves with all kinds of ornaments and being surrounded by many friends, caste-fellows, one's own near relatives, kinsmen, acquaintances, attendants and women, and many other wives (lit. women) of thieves, and who, after having taken their meals and after having come to the hall after meals to eat bettle-nuts

Page #166

$18. ] Vivāgasuyam. etc., putting on man's attire and having girt up their loins (here the rest to be supplied $ 9, down to ) equipped with weapons and missiles, satisfy their pregnancy-desire by filling the sky with a noise excellent (here the rest to be supplied, down to ) and as loud, as the roaring noise of an ocean, produced by the constant beating of a trumpet blown quickly with shields in hands, swords drawn, brandished quivers placed on the shoulder, bows producing twang, arrows thrown, brandishing of weapons and thigh-like bells suspended and drawn up, and by looking and moving everywhere in all directions in Sālā, the forest-settlement of thieves. Therefore, If I, also satisfy (here the rest to be supplied, down to) I shall also be blessed.” Having thought so, she, on account of that pregnancydesire being not satisfied, (here the rest to be supplied $10, down to ) fell a thinking. Then that Vijaya, the leader of thieves, saw his wife Khandasiri indiscriminate (here the rest to be supplied ), and having seen her indiscriminate spoke thus: “Oh, you beloved of the gods! why are you indiscriminate (here the rest to be supplied, down to ) have fallen into thinking ?” Then that Khandasiri spoke to Vijaya thus: “Oh, you beloved of the gods! after full three months of my pregnancy (here the rest to be supplied, down to ) I have fallen into thinking.” Then that Vijaya, the leader of thieves, having heard this account from his wife Khandasiri, spoke thus to

Page #167

48
The Eleventh Anga [ I. Lect. 3. his wife Khandasiri : " Oh, you beloved of the gods ! do as you please,” and paid heed to ir. ( i.e. to her desire ). Then that Khandasiri, the wife of the jeader of thieves, being permitted by Vijaya, the leader of. thieves, and, therefore, greatly pleased and satisfied, passed her time happily by tasting and eating abundant food (4) and wine being surrounded by many friends (here the rest to bo supplied, down to ) and many other wives of thieves, after having taken her bath (here the rest to be supplied, down to ) having decorated hesself with all kinds of ornaments; and she, after having taken her meal and after having come to the hall after meal to eat a bettie-nut et..., putting on man's attire and having girt up her loins, satisfied her pregnancy-desire (here the rest to be supplied, down to ) moving in all raits of Sālā, the forest-settlement of thieves. Then that Khandasiri, the wife of the leader of thieves, whose pregnancy-desire was fulfilled, whose pregnancy-desire was respected, whose pregnancydesire was satisfied, whose pregnancy-desire was satiated and who fully enjoyed her pregnancydesire bore that foetus very happily. Then that Khandasiri, the wife of the leader of thieves, afier full nine months were over, gave birth to a son. Then, that Vijaya, the leader of thieves, performed Thiivadivā-a rite performed at the birth of a son,-lasting for ten nights, of that son with great prosperity and reception. Then

Page #168

$$ 13–19. ]" Vivāgasuyam. that Vijaya, the leader of thieves, on the eleventh day after the birth of that boy, got prepared abundant food (4), invited his friends, castefellows ( and so forth, here the rest to be supplied, down to ) spoke thus before those friends, casle-fellows (und so forth ) : " Because this pregnancy-desire of this description arose in us (i.e. in the mind of the mother of the boy ) when this boy entered the womb therefore let our son be ‘Abhaggasena-one having an invincible army (of thieves)’-by name. Then that boy Abhaggaseņa, being taken care of by five nurses (here the rest to be supplied. § 12, down to ) grew up.
19. Then that boy Abhaggasena completed his boyhood, was married to eight girls by his parents (here the rist to be supp'iect, down to ) was given gifts consisting of eight articles and enjoyed pleasures of life in lofty mansions. Then at a certain time that Vijaya, the leader of thieves, met with death. Then that boy Abhaggasena, crying, weeping and sobbing and being surrounded by five hundred thieves, removed the dead body of Vijaya, the leader of thieves, with great pomp and show and having done so he performed the various worldly funeral rites; and after some time he had his grief mitigated. Then, at a certain time those five hundred thieves crowned the boy Abhaggasena to the great leadership of thieves in Sālā, the forestgettlement of thieves. Then that boy Abhagga

Page #169

The eleventh Anga
[ I. Lect. 3.
the
sena, as soon as he became the leader of thieves, became irreligious (here the rest to be supplied $16, down to) took away the revnue of king Mahabbala. Then the people of that country, being greatly tortured by the massacre of many villages by Abhaggasena, the leader of thieves, summoned each other and having done so spoke thus: "Oh, you, beloved of the gods! Abhaggasena, the leader of thieves, by destruction of many villages (here the rest to be supplied § 16, do vn to) deprives the northern people of the city of Purimatāla of their wealth etc. Therefore, verily, it is desirable (lit. good) that this information should be given to king Mahabbala in the city of Purimatāla." Then those people of the country mutually approved of this thing and having taken with them a costly, valuable and precious present fit for a king they went to where the city of Purimatāla was and having done so they went to where king Mahabbala was and having done so they presented (lit. brought) before him that costly (as above, down to) present and having folded their hands they spoke thus to the king Mahabbala: “Truly, oh, lord! Abhaggasena, the leader of thieves, in Sālā, the forest-settlement of thieves, by means of the massacre of many villages (here the rest to be supplied § 16, down to) deprives us of wealth etc. Therefore, we wish oh, lord! to live happily under the shelter of your hands fearless and free from troubles," and having done so
50

Page #170

$ 19. ]
Vivāgasuyam. they fell at his feet, folded their hands and requested him about that matter. Then that king Mahabbala, having heard and listened to this news from those people of the country, became angry (here the rest to be supplied, down to ) burning with rage and having contracted his eye-brows in threz folds on his forehead sent for the commander of the army and having done so spoke to him thus: “Oh, you, beloved of the gods ! go and at once raid Sālā, the forest-settlement of thieves, and capture Abhaggasena, the leader of thieves, alive and bring him to me." Then that commander of the army responded to this, saying: “ As your lordship commands." Then that commander of the army being surrounded by many persons who had their loins girt up (here the rest to be supplied § 9, down to) with missiles, and producing a great roaring noise :( here the rest to be supplied, down to) resembling the rvaring of an ocean with the beating of a trumpet blown quickly with shields fastened on hands (here the rest to be supplied $18), went through the midst of the city of Purimatāla and having done so proceeded to go to the place where Sālā, the forest-settlement of thieves, was situated. Then the spies of that Abhaggasena, the leader of thieves, getting the intelligence about this went to where Sala, the forest-settlement of thieves, was and to where Abhaggasena, the leader of thieves, was and having done so and having folded their hands ( as above, down to ) and spoke thus:

Page #171

The Eleventh Anga
[ I. Lect. 3..
"Oh, you beloved of the gods! in the city of Purinatāla king Mahabbala has ordered the commander of the army together with a large multitude of soldiers thus: 'Oh, you beloved of the gods! go and raid Sālā, the forest-settlement of thieves and capture Abhaggasena, the leader of thieves, alive and having done so bring him to me.' Then that commander of the army, together with a large multitude of soldiers, has proceeded to come to where Sālā, our forestsettlement (lit. forest-settlement of thieves) 18." Then that Abhaggasena, the leader of thieves, having heard and listened to this matter from those spies summoned the five hundred soldiers and having done so spoke thus: "Truly, oh, you beloved of the gods! in the city of Purimatāla Mahabbala (as above, down to) has proceeded to come etc." Then that Abhaggasena spoke thus to the five hundred thieves: "Therefore, it would be better if we repulse the attack of that commander of the army before he reaches Sālā, our forest-settlement." Then those five hundred thieves to Abhaggasena, of the leader responded thieves, saying, "As you command." Abhaggasena, the leader of thieves, got prepared abundant food, drinks, eatables and articles of taste and having done so and having taken his bath (here the rest to be supplied §17, down to) and having made amendments, together with the five hundred thieves, enjoyed (4) that abundant food (4) and wine (6). Then after
Then that
52

Page #172

$ 19. ] Vivăgasuyam.
53 having taken meals and after having come to the hall after meals to eat bettle-nuts etc., and coming out of it clean and quite pure together with the five hundred thieves he put on (lit. climbed) wet leather and having done so he, whose loins were girt up (here the rest to be supplied, down to) missiles, producing a loud roaring noise (here the rest to be supplied, down to ) fastened on hands, at midnight went out of Sālā, the forestsettlement of thieves, and having done so, he, having taken shelter on a redoubtable fortress and thicket and having equipped himself with abundant food and drink for his army, stood waiting for that commander of the army. Then that commander of the army came to where Abhaggasena, the leader of thieves, was and having done so he even "began to fight with him. Then that Abhaggasena, the leader of thieves, soon defeated, crushed (here the rest to be supplicd, down to ) repulsed him. Then that commander of the army, being defeated (as above, down to ) repulsed, became devoid of strength, weak, devoid of energy, devoid of manliness and valour and thinking that it was impossible to hold out against robbers creturned to where the city of Purimatāla was and to where king Mahabbala was, and having done so and having folded his hands ( as above, down to ) spoke thus : "Truly, oh lord ! Abhaggasena, the leader of thieves has restorted in a redoubtable fortress having egipped himself with abundant food and drink for his army; bence he

Page #173

54
The Eleventh Anga
[ I. Lect. 3.
could not be captured by anybody by a straight (lit. chest to chest) fight even with a very large army of horses, or that of elephants, or. that of warriors on foot (i.e. infantry) or that of chariots--or even with an army consisting of all these four parts. Therefore, he could be approached only by being taken into confidence by means of negotiations, dissentions (in an. enemy's party ) and valuable gifts. Those so-called followers of his who are in his confidence, who create dissentious among his friends, kinsmen, near ones, relatives, acquaintances and attendants by means of abundant money, gold, excellent rich treasures and wealth, and who frequently send to Abhaggasena, the leader of thieves, costly, rich. ar.d valuable preser ts, will be able to take him. into confidence."
20. Then: at a certain time that king Mahab-. bala got to be built an excellent and very lofty mansion which was supported on hundreds of piilars, beautiful and charming to look at. Then that king Mahabbala, at a certain time, got announced a festival the admission to which was without any fees ( here the rest to be supplied, down to) and which was to last for ten nights, and having done so he summoned his family-men. and having done so he spoke to them thus : " Oh, you beloved of the gods ! go to Sālā, the forest settlement of thieves, and there having folded : your hands (and so forth, down to ) you should.

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$ 20. ] Vivāgasuyam.... :
55 speak thus to Abhaggasena, the leader of thieves : • Oh you beloved of the gods ! in the city of Purimatāla king Mahabbala has got announced a festival the admission to which is without any fees (here the rest to be supplied, down to ) and which is to last for ten nights; therefore, oh, you beloved of the gods ! should they bring to you just here presents such as abundant food (4) flowers, garments, garlands and ornaments etc., or you would go there personally ?" Then, those family-men, having folded there hands (and so forth, down to ), responded to these words of kiug Mahabbala and having done so they, making journeys which were not very long and with comfortable halts and meals went out of the city of Purimatāla to where Sālā, the forest-settlement of thieves, was, and having folded their hands (and so forth, down to ) spoke thus to Abhaggasena, the leader of thieves: “Oh, you beloved of the gods ! in the city of Purimatāla king Mahabbala (and so forth, down to ) the admission to which is without any fees (and so forth as above, down to ) or you would go there personally ?" Then that Abhaggasena, the leader of thieves spoke thus to those family-men: “Oh, you beloved of the gods ! I shall personally go to the city of Purimatāla," and then he showed respect to those family-men and then dismissed them. Then that Abhaggasena, the leader of thieves, being surrounded by many friends (and so forth as above, down to ) having taken his bath (and

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56
The Eleventh Anga
[ I. Lect. 3.
so forth as above, down to) having made amendments and having decorated himself with all kinds of ornaments went out of Salā, his forest-settlement (lit. the forest-settlement of thieves) and having done so he went to where the city of Purimatāla was situated and where king Mahabbala was and having done so, having folded hss hands (and so forth as above, down to) congratulated king Mahabbala saying, Victory to you, victory to you' and having done SO presented before him a valuable (and so forth, down to) gift. Then that king Mahabbala accepted that valuable (and so forth) gift of Abbhaggasena, the leader of thieves, and welcomed and respected Abhaggasena, the leader of thieves and dismissed him and gave him the lofty mansion as his abode of residence. Then that Abhaggasena, the leader of thieves, after being dismissed by king Mahabbala went to the place where the lofty mansion was situated. Then that king Mahabbala summoned his family-men and having done so spoke to them thus: "Oh, you beloved of the gods! go and get prepared abundant food, drinks, articles of eating and articles of taste and having done so take that abundant food (4) and wine (6) and many flowers, scents, garlands and ornaments to Abhaggasena, the leader of thieves, at the lofty mansion." Then those family-men having folded their hands (and so forth, down to) took the food etc. to Abhaggasena. Then that Abhaggasena, the leader of thieves, being surrounded by
"

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57
$ 20. ]
Vivāgasuyam, many friends and relatives and having taken his bath ( and so forth, down to ) and having decorated himself with all kinds of ornaments ate that abundant food (4) and wine (6) and became intoxicated. Then that king Mahabbala summoned his family-men and having done so spoke to them thus: “Oh, you beloved of the gods ! go and shut up the gates of the city of Purimatāla and capture Abhaggasena, the leader of thieves, alive and bring him to me." Then those family-men having folded their hands (and so forth, down to responded to him, and shut up the gates of the city of Parimatāla and captured Abhaggasena, the leader of thieves, alive and brought him to king Mahabbala. Then that king Mahabbala has thus got Abhaggasena, the leader of thieves, to be brought as an offender in this manner (as described above. $ 16). In this way.oh, Goyama ! Abhaggasepa, the leader of thieves, experiences (here the rest to be supplied, down to ) the fruits of acts done previously.”
Then Goyama asked : “Oh, Venerable Sir! where will Abhaggasena, the leader of thieves, go after his death at the time of surcease ? Where will he be re-born ?” Then the Samana replied : " Oh, Goyama, Abhaggasena, the leader of thieves, having completed h:s long life of thirty-seven years and being impaled on this very day when one third of the day will still remain to pass, having met with death at the time of surcease

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58
The Eleventh Anga [ I. Lect. 3. will be 're-born in the region of Rayanappabhā, in the hell having maximum duration of life. Then having afterwards come out from that he will pass through various worldly existences (here the rest to be supplied exactly as in the case of the first-Miyāputta, down to ) region of hell. Then having come out from that he will be reborn as a pig in the city of Vānārasi; and there being deprived of life by the killers of pigs, he will be re-born as a son in the family of a rich. man in that very city of Vānārasi. There he having passed his boyhood (here the rest to be supplied, exactly as in the case of the first, down: to ) will attain liberation.
(Here the usual Conclusion is to be inserted.)
End of the Third Lecture of the First Book
of the Seventh Anga called
Vivāgasuyam.

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$21. ]
Vivāgasuyam.
Fourth Lecture.
THE STORY OF SAGADA.
59*
(The Introduction to the Fourth Lecture, in the usual terms, is to be inserted here.)
21. Truly, Jambu at that time and at that period there was a town named Sahanjani which was possessed of wealth, well-protected and prosperous. Outside that city of Sahanjani, in the north-easterly direction, there was a park named Devaramana. There, there was an old abode of the demigod Amoha. In that city of Sahanjani there was a king named Mabachanda who was as powerful as the mountain Mahayā etc. That king. Mahachanda had a minister named Susena who was well-versed in the four expedients of winning over an enemy viz. making negotiations, creating dissentions in an enemy's army, an open attack. (lit. punishment) and bribery etc., and who was proficient in exericsing control. In that city of Sahanjani there was a harlot named Sudansanā (here her description to be given §8). In that city of Sahanjani there dwelt a householder Subhadda who was rich (here his remaining epithets to be supplied). That householder named Subhadda had a wife named Bhaddā who was perfect in every way (here the rest to be supplied). That householder Subhadda had a son named Sagada, born of his wife Bhadda, who was perfect in every way (here the rest to be

Page #179

160
The Eleventh Anga [ I. Lect. 4. supplied ). At that time and at that period there arrived on a visit the Samana, the blesse.l Mahāvîra, the assembly and the king went out to hear him, the law was expounded by the Samana, the assembly returned. At that time and at that period Goyama, the eldest disciple of the Samana (here the rest to be supplied 9, down to ) descended in the direction of the high road. There he saw many elephants, horses and men and amidst those men he saw one man, accompanied by a woman, who had his neck bent down (here the rest to be supplied $9, down to) and who was being announced as an offender by a proclamation. ( Here everything to be supplied as before, down to :) The blessed one replied : “ Truly, oh Govama ! at that time and at that period there was it city named Chhagalapura in the country of Bhāraha in this very continent of Jambuddiva. There, there was a king named Sîhagiri who was as powerful as the mountain Mahayā (here the remaining to be supplied ). In that city of Chhagalpura there dwelt a shepherd named Chhania who was rich (here the rest to be supplied, down to ) irreligious (here the rest to .be supplied $85-6, down to ) difficult to be pleased. That shepherd Chhania had many herds of animals such as goats, rams, rojzas, bulls, hares, pigs, young deer, lions, deer, peacocks, buffaloes, animals which are kept in hundreds and animals which are kept in thousands, who were kept in a pen. And there many other persons

Page #180

$$ 21–22. ]
Vivagasuyam.
who were paid wages either in cash or in food,. protected and looked after many goats (as above,down to) buffaloes. And many other men of his dwelt in the pen of the goats (here the rest to be supplied). And those many other men of his, who were paid wages either in cash or in food,. deprived several hundreds and thousands of goats etc. of their lives, and cut them into pieces and small pieces and brought them to the shepherd Chhania. And those many men of his used to fry, roast and bake those many pieces of flesh of the goats (here the rest to be supplied, down to) buffaloes in frying pans, baking pans, roasting pans, earthen frying pans and in burning charcoals, and then they used to earn their livelihood by selling them in the market of the principal street of the town. And that Chhania, the shepherd, also. used to eat those various pieces of flesh of the goats (as above, down to) buffaloes, which were fried, roasted and baked, together with wine. (6) Then that Chhania, whose actions were of this type (here the rest to be supplied §§ 5-6, down to) having accumulated great (lit. wicked) sin. and having completed his long life of seven hundred years and having met with death at the time of surcease, was re-born as a hell-being in. the fourth region of hell the maximum duration of life where is ten Sagarovamas,
6r
22. Now Bhadda, the wife of that householder Subhadda was 'jāyaninduyā” (a woman

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162
The Eleventh Anga [ 1. Lect. 4. who gives birth to dead children ). The children which she bore met with death when they were born. Then that shepherd chhania having afterwards come out of the fourth region of hell was re-born in this very city of Sāhanjanî as a son in the womb of Bhaddā, the wife of the householder Subhadda. Then that Bhaddā, the wife of the householder, at a certain time when full nine months of her pregancy were over, gave birth to à son. Then the parents placed that boy under a cart as soon as he was born and caused him to be brought back a second time and gradually protected him, nursed him and reared him up (here everything else to be understood exactly as in the case of Ujziyaya $ 12, down to ): "because we placed this son under a cart as soon as he was born therefore let this son of ours be "Sagada' by name.' (Here the rest is to be reproduced exactly as in the case of Ujziyaya $ 12, down to) Subhadda met with death in Lavana-samudda and the mother of the boy also met with death. And he (i.e. Sagada ) was driven out of his house. Then that boy Sagada being driven out of his house began to grow up very happily in the squares ( here the rest to be reproduced exactly as in the case of Ujziyaya § 13, down to) he came in contact with the courtesan Sudarisanā. Then that minister Susena, at a certain time, got that boy Sagada to be driven out of
the house of the courtesan Sudarisanā and Che kept the courtesan Sudarisa nā as his own

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63
$22. ]
Vivägasuyam.
went to
mistress and enjoyed excellent human pleasures with the courtesan Sudarisana. Then that boy Sagada being driven out of the house of the courtesan Sudarisaņā and (here the rest to be reproduced exactly as in the case of Ujziyaya §13, down to) not getting remembrance etc. in at a certain anything else, time, secretly entered the house of Sudarisaṇā, and having done so he enjoyed excellent pleasures with Sudarisanā. Now, the minister Susena having taken his bath (here the rest to be supp lied, down to) having decorated himself and being surrounded by a ring of men where the house of the courtesan Sudarisana was situated, and having done so he saw the boy Sagada enjoying excellent pleasures with the courtesan Sudansana and having done so, he, rest to be being greatly enraged (here the supplied, down to) and burning with anger, contracted his eye-brows in three folds on his forehead (i.e. became much more angry), got the boy Sagada to be arrested by his men (here the rest to be supplied $13, down to) he bound him up bending his neck downwards and having done so he went to where king Mahachanda was and having done so and having folded his hands he spoke thus: "Truly, oh, lord! the boy Sagada has offended my.inner-appartment." Then that king Mahachanda spoke thus to the minister Susena : "Oh you beloved of gods! you may yourself punish the boy Sagada, " Then that minister

Page #183

64
The. Eleventh Anga [ I. Lect. 2. Susena, being permitted by king Mahachanda, has thus ordered the boy Sagada and the courtesan Sudarisanā to be brought to the place of execution. Truly, in this way oh, Goyama ! the boy Sagada experiences the fruits of acts done previously."
23. Then Goyama asked : “Oh, Venerable Sir! where will the boy Sagada go after his death? Where will he be l'e-born ?" Then the Samana answered : "Oh, Goyama ! having completed his long life of fifty seven years the boy Sagada, being made to embrace an iron statue of a woman strongly heated and hence become just like a burning fire at the time when one third part of this very day will still remain to pass, will after his death at the time of surcease, be re-born as a hell-being in the region of Rayanappabhā. Then having afterwards come out from it he will be re-born as a twin in the family of a Mātanga--a low-caste in the city of Rāyagiha. Then the parents of that boy after his completing the twelfth day after his birth will give him this name of the following description true to its sense : “Let our son be Sagada by name and our daughter Sudarisanā' by name.' Then that boy Sagada having completed his boyhood will attain tu. youth; and that daughter Sudarisanā having completed her girlhood will attain to youth and will be possessed of excellence and an exquisite body on account of being endowed with form,

Page #184

$ 23. ]
Vivāgasuyam.
65
youth and beauty. Then that boy Sagada being enamoured of Sudarisaņā on account of her form youth and beauty will enjoy with Sudarisaņā excellent human enjoyments. Then at a certain time that boy Sagada will attain to the position of a cattle-entrapper. Then he will be a cattleentrapper irrelligious (here the rest to be supplied, 88 5-6, down to ) difficult to be pleased and he, whose actions will be of this type (here he is to be described exactly as the cattle-entrapper Gottasaa $11) having accumulated great sin and having met with death at the time of surcease, will be re-born as a hell-being in the region of Rayanappabhā. Then he will wander into the worldly existence down to hells as in the case of Miyaputta or Ujziyaya. Then having afterwards come out of that he will be re-born as a fish in the city of Vāņārasi; and there being killed by fishermen he will be re-born as a son in the family of a rich man in that very city of Vānā. rasi. Then he will get enlightenment, will become aversed to worldly life, will accept monkhood will, after his death at the time of surcease, be re-born as a god in Sohamma heaven and will ultimately get liberation in the country of Mahāvideha.” ( Here the usual Conclusion is to be inserted.) End of the Fourth Lecture of the First Book of the Seventh Anga called
Vivāgasuyam.

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66
The Eleventh Anga
[ I. Lect. 3.
· Fifth Lecture. THE STORY OF BARASSAIDATTA.
(The Introduction to the Fifth Lecture, in the
usual terms, is to be inserted here.)
24. Truly, Jambûn ! at that time and at that period there was a city named Kogambî which was prosperous, well-protected and happy. Outside that city there was a park Chandoyara na and a demigod Seyabhadda. In that city of Kosambi there was a king named Sayāņiya who was as pouerful as the mountain Mahayā (here the rest to be supplied). He had a queen named Miyā. vai. That Sayānîya had a son named Udāyana, the prince, born of his wife Miyādevî, who was perfect in every way and he was the Juvarāyathe crowned prince (the Prince of Wells, as we call it). That prince Udāyana had a queen named Paumāvas.
That king Sayānîya had a family priest Somadatta who was well-versed in the Riuvveya (Sk. Rgveda) and the other three Vedas. That family priest Somadatta had a wife named Vasudattā. That Somadatta had a son named Bahassaidatta born of his wife Vasudattā who was perfect in every way. At that time and at that period Lord Mahāvîra arrived there on a visit. At that time and at that period reverend Goyama (here the rest to be supplied exactly as in § 9, down to) descended in the direction of

Page #186

67
$ 24. ]
Vivāgasuyam. the high road, and there he saw (exactly as before $.9, down to elephants, horses and a man amidst the crowdi of men. The same thought occured to him and: asked exactly as before the account of that man's former birth, and reverend Mahāvīra replied: “ Truly, oh, Goyama / at that time and at that period there was a city named Savvatobhadda in the country of Bhāraha in this very continent of Jambu, which was prosperous, well-protected and happy. In that city of Savvattobhadda there was a king named Jiyasatta. That king Jiyasattû had a family priest named Mahesaradatta who was well-versed in Riuvveya-Rgveda (4) down to Atthavvana-Attharvaveda. Then that familypriest Mahesaradatta, for the increase of the strength and kingdom of king Jiyasatti, .got captured every morning one son of a Brahmin, one son of a Kshtriya, one son of a merchantVais'ya, and one son of a low-caste-Sudra, and got their hearts to be taken out while they were actually alive and, thus gave offerings for the well-being of king Jiyasattû. Then that family priest Mahesaadatta used to get captured and get the hearts to be taken out, of two Brahmins, two Kshatriyas two Vais'yas and two S’udras on the eighth and the fourteenth days of the month; four Brahmins, Kshatriyas, Vais'yas and S'udras every four months, eight every six months and sixteen every year. And, whenever king Jiyasattîn was engaged in fighting with his enemy's army, the family priest Mahesaradatta used to get captured eight

Page #187

The Eleventh Anga
[I. Lect. 5.
hundred Brahmin boys, eight hundred Kshatriya boys, eight hundred Vais'ya boys and eight hundred S'udra boys and used to get their hearts to be taken out while they were alive, and, thus gave offerings for the well-being of king Jiyasattu; and then that enemy's army was either forthwith routed or repulsed.
68
25. Then that family priest Mahesardatta whose actions were of this type (here the rest to be supplied §§ 5-6) having accumulated great sin and having lived his long life of thirty hundred years and having met with death at the timeof surcease was re-born in the hell in the fifth region, the maximum duration of life where is seventeen Sagarovamas. Then having afterwards come out of it he was re-born as the son of the family priest Somadatta by his wife Vasudattā in this very city of Kosambî. Then the parents of that boy after his completing the twelfth day after his birth gave him this name of the following description: "Because this our boy is the son of the family priest Somadatta by his wife Vasudattā therefore let our son be 'Bahassaidatta' by name." Then that boy Bahassaidatta being nursed by five nurses (here the rest to be supplied § 12, down to) began to grow up. Then that Bahassaidatta completed his boyhood, attained to youth, became educated and attained to maturity of age to be able to enjoy pleasures of life. He was a dear boy-friend of the prince Udayana, who was born

Page #188

§ 25. ]
Vivagasuyam.
with him, brought up with him, and who played with him in dust. Then at a certain time that king Sayaniya met with death. Then that prince Udayana crying, weeping and sobbing and being surrounded by many kings (here the rest to be supplied $11, down to ) merchants and others, removed the dead body of king Sayanîya with great pomp and show and performed the various wordly funeral rites. Then those many kings (as above, down to) merchants lavishly coronated that prince Udāyaṇa as their king. Then that prince Udāyaṇa became a king as powerful as the mountain Mahaya (here the rest to be supplied). Then that boy Bahassaidatta had free access to all places, all regions and even to the inner apartments as he was performing the duty of the family priest of king Udayana. Then that family priest Bahassaidatta entering the innerappartments at any proper or improper, not odd or odd time, at night or at twilight, at a certain time, fell into evil connection with the queen Paumāvaî, and enjoyed excellent pleasures with her. Now, on the other hand king Udayana having taken his bath (here the rest to be supp'ied, down to ) having decorated himelf went to where queen Paumāvai was, and -saw the family priest Bahassaidatta enjoying excellent pleasures with queen Paumavaî, and, therefore, being greatly enraged contractd his eyebrows in three folds on his forehead and got the family priest Bahassaidatta to be arrested by his
69

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70
The Eleventh Anga [ I. Lect. 5: men, and having done so he has thus got him to be brought here to the place of execution. In this way oh, Goyama ! the family priest Bahassaidatta experiences ( here the rest to be supplied $$ 6-7, down to ) of acts done previously.”
Then Goyama asked : « Oh, Venerable Sir, where will the boy Bahassaidatta go having met with death here? Where will he be re-born ? " Then the Samana answered : “Oh, Goyama ! the family priest-the boy Bahassaidatta, having lived his long life of sixty four years and being impaled this very day at the time when one third part of the day will still remain to pass and having thus met with death at the time of surcease, will be re-born in the region Rayanppabhā. Then he will wander into worldly existences down to the region. of hell and then having afterwards come out from that he will be re-born as a deer in the city of Hatthināura. There he, being killed by hunters, will be re-born as a son in the family of a rich. merchant in that very city of Hatthināura. Then he will get enlightenment (here the rest to be supplied as in the case of Miyaputta, down to) will be re-born in a celestial car in the Sohamma heaven and will get liberation in the country of Mahāvideha.. ( Here the usual Conclusion is to be inserted. ), End of the Fifth Lecture of the First Book of the Seventh. Anga called
Vivāgasuyam.

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$26. ]
Vivāgasuyam.
71
Sixth Lecture. THE STORY OF NANDIVADDHANA (OR NANDISENA).
(The Introduction to the Third Lecture in the
usual terms, is to be inserted here.)
26. Truly Jambû at that time and at that period there was a city named Mahurā, a park callerl Bhandira, a demigod namerit Sudansana, a king named Sirîdāma. He had a wife named Bandhusirî. They had a son named prince Nandivaddhana who was perfect in every way and who was the crowned prince. That king Siridāma had a minister named Subandhu who was well-versed in all the four expedients of winning over an enemy viz. negotiations, dissentions (here the rest to be supplied $ 21 ). That minister Sabandhu had a son named Bahumittaputta who was perfect in every way. That king Sirîdāma had a barber named Chitta. As he was performing astonishing and diverse duty of a barber to king Sirîdāma, he had free access to all places, all regions and even to the harem. At that time and at that period Goyama, the eldest disciple of the Samana (here the rest to be supplied $9, down to ), descended in the direction of the high road and saw (exactly as before $9) elaphants, horses and men. And amidst those men he saw a man (here the rest to be supplied $9, down to ) surrounded by many men and women. Then the royal officers made him sit on a strongly heated iron throne

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The Eleventh Anga [ 1. Lect. 6. which resembled a burning flame (i.e, which was red hot), and then they lavishly coronated (!) him who was amidst those men in various ways by strongly heated iron jars which, therefore, resembled a burning flame, some of which were filled with melted copper, some with melted tin, some with melted lead, some with water mixed with chunam and some with oil mixed with salts or acids. Then they made him put on a red hot ( lit. resembling a burning flame ) necklace consisting of eighteen strings, then a red hot necklace of nine strings (here the rest to be supplied, down to ) a red liot 'patta'-an ornament for the forehead and then a red hot crown. Then the following thought (here the rest to be supplied exactly as in § 10, down to ) : The samana answered : "Truly, oh Goyama ! at that time and at that period there was a city named Sihapura, in the country of Bhāraha in this very continent of Jambuddiva, which was prosperous, well-protecteil and happy. In that city of Sîhapura there was a king named Siharaha. That king Siharaha had a jailor named Dujjohana who was irreligious (here the rest to be supplied, down to ) difficult to be pleased. That jailor had these articles, for use in the jail for extortion of prisoners, of the following description viz. many iron pots—kundis' some of which were full of copper, some full of tin, some full of lead, some full of water mixed with chunam and some full of oil mixed with salts or acids all of which were kept burning on fire.

Page #192

$25. ] Vivāgasuyam.
73 That jailor Dujjohana had many 'uttiyās’-big earthen pots with their necks like those of camels--some of which were filled with the urine of horses, some with that of elephants, some with that of cows, come with that of buffaloes, some with that of camels, some with that of goats and some with that of rams and all of these were completely filled. That jailor Dujjohana had many heaps and collections of hand-cuffs, fetters for feet, ‘hadîs' -massive wooden frames to fasten on the feet of a prisoner, shackles and iron chains which were lying scattered. That jailor Dujjohana had many heaps and collections of many bamboo-creepers, cane-creepers, tamarind-creepers, whips with fine leathern straps, ordinary whips and straps made from hemp. That jailor Dujjohana had many heaps and collections of slabs of stones sticks, clubs and small anchors of iron or stone. That jailor Dujjohana had many heaps and colletions of threads, ropes, nooses and ropes made of hair. That jailor Dujjohana had many heaps and collections of swords, saws, razor-blades and *kalambachirapattas- kinds of weapons'. That jailor Dujjohana had many heaps and collections of iron nails, bamboo-pegs, leathern straps and weapons resembling scorpian strings~'allapalla.' That jailor Dujjohava had many heaps and collections of small needles, big needles and small iron clubs. That jailor Dujjohana had many heaps and collections of small razors for shaving, small razors for cutting of nails, nail-cutters, cutters of nails

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7 4
The Eleventh Anga [ I. Lect. 6. and blades of Darbha grass. Then that jailor got captured many thieves, debauches, pick-pockets, king's offenders, debtors, killers of children, killers. of persons by taking them into confidence, gamblers and rogues, and having done so he made them lie on their backs, made them open their mouths with an iron bar and made some of them drink melted copper, some melted tin, some melted lead, some heated water mixed with chunum, some heated oil mixed with salts or acids and some he made to bathe with that very oil. He made others lie down on their backs and made some drink the urine of horses, some that of elephants, (here the rest to be supplicit as above, down to) and some that of rams. He made others fall down on their belly and to some he gave lashes of whips with a 'chhada chadda' sound, to some he gave excessive pain with the same, some he handcuffed, some he fastened with fetters on feet, some he fastened on 'hadis,' some he put inio shackles, he forced some to contract and break their limbs etc., some he chained with iron chains, he cut off the hands of some ( and so forth, down to ) some he wounded with weapons, some he got to be beaten by means of bamboo-creepers ( here the rest to be supplied as above, down to ) and some with straps made from hemp. Others he made to lie down on their backs, and got slabs of stones to be put on their bellies and then got sticks to be put upon those slabs and having done so he asked his men to give a good shaking to the offenders and some

Page #194

$26. ] . Vivāgasuyam.
75. of theni he got to be bound in hand and feet by means of threads (here the rest to be supplied as above, down to ) ropes made of hair and then put them down in a well with their heads. down and made them drink water, some he caused to bleed by means of swords: (here the rest to be supplied as above, down to ) 'kalambachirapattas" and made them bathe with oil mixed with salts or acids, some he made to thrust nails and bamboo-pegs on their foreheads, collarbones, elbows, knees and heels and made them thrust, on the remaining parts of their body, those weapons resembling scorpian stings, some he made to thrust needles and blades of Darbha grass on the fingures of their hands and feet by means of small hammers and made them rub on theground, come he caused to bleed in their body by means of small razors ( here the rest to be supplied as above, down to ) nail-cutters and made them cover their bodies with wet Darbha and Kus'a grass and made them sit in the sunshine and when they ( the Darbha and the Kus'a grass ) were dry, pulled them out ( so that the skin would begin to bleed ) producing it • chhada chhadda' sound.
Then that jailor Dujjohana, whose actions were of this type, having accumulated great sin. and having lived his long life of thirty-one years, and having met with death at the time of surcease, was re-born as a hell-being in the sixth region of

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76
The Eleventh Anga
[ I. Lect. 6.
hell the maximum duration of life where is twenty two Sägarovamas.
"Let our
27. Then having afterwards come out from that he was born as a son in the womb of Bandhusiri the queen of the king Siridāma in this very city of Mahura. Then Bandhusiri, after full nine months of her pregnancy were over (here the rest to be supplied, down to) gave birth to a son. Then after his completion of the twelfth day after his birth his parents gave him this name of the following description: son be 'Nandisena' by name." Then that prince Nandisena being surrounded by five nurses (here the rest to be supplied §12, down to) began to grow up. Then that prince Nandisena completed his boyhood (here the rest to be supplied § 12, down to) became a youth and became a crowned prince. Then that prince Nandisena, being greedy of the kingdom (here the rest to be supplied, §§ 5-6, down to) harem, desired to kill king Sirîdāma (his own father) and wished to himself enjoy and protect the royal sovereignty. Then the prince Nandisena awaited the several opportunities (lit. weak points, holes and drawbacks) of killing. king Siridāma. Then that prince Nandisena not getting any opportunity (lit. weak point) of killing king Siridāma, at a certain time, sent for the barber Chitta and having done so spoke to him thus: "Oh, you beloved of the gods! you have got free access to all places, all regions and

Page #196

§ 27. ]
Vivāgasuyam.
even to the harem of king Siridāma, and you often perform the duties of a barber to king Siridāma; therefore oh, you beloved of the gods! if you thrust a razor in the neck of king Sirîdāma whileperforming the duties of a barber to him I shall give you half the kingdom and you will be able to enjoy with me excellent enjoyments." Then that barber Chitta responded to these words of the prince Nandisena. Then this idea of thefollowing description (here the rest to be supplied, down to) occured to that barber Chitta: "If king Siridāma were to come to know this secret of mine I don't know by what evil untimely death he would kill me ", and having thought so he, greatly afraid as he was, went to where king Sirîdāma was and having folded his hands spoke thus to king Sirîdāma in secret: Truly, oh, lord! the prince Nandiseņa being greedy of the kingdom (here the rest to be supplied §§ 5-6, down to) desires to kill you and to himslef enjoy and protect the royal sovereignty. Then that king Sirîdāma having heard and listened to this matter from the barber Chitta and, therefore, being greatly enraged (here the rest to be supplied §13) and having contracted his eye-brows in three folds on his forehead got the prince Nandisena to be arrested by his men, and has ordered him to be brought to the place of execution in this manner. In this way, indeed, oh, Goyama ! the boy Nandisena experiences (here the rest to be supplied §§ 6-7, down to) of acts
66
done
77

Page #197

78
The Eleventh Anga [ 1. Lect. 6. previously. Then Goyama asked : “Where will the prince Nandisena go having gone from here after having met with death at the time of surcease? Where will he be re-born ?" The Samana answered : “ Oh, Goyama ! the prince Nandisena, having lived his long life of sixty years and having met with death at the time of surcease, will be re-born in the region of Rayanappabhā. Then he will wander into worldly existence as in the case of Miyaputta or Ujziyaya. Then he will be re-born as a fish in the city of Hatthināura. There he, being killed by fishermen, will be re-born in the family of a rich merchant in that very city of Hatthinaura. Then he will get enlightenment, will go to Sohamma heaven and will get liberation in the country of Mahävideha, will be finally enlightened, will be liberated, will get perfect bliss and will put an end to all miseries.
( Here the usual Conclusion is to be inserted )
End of the Sixth Lecture of the First Book
of the Seventh Anga called
Vivāgasuyama.

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§23. ]
Vivāgasuyam.
Seventh Lecture.
THE STORY OF UMBARADATTA.
79
(The Introduction to the Third Lecture in the usual terms, is to be inserted here.)
28. Truly, Jambû at that time and at that period there was a city named Pāḍalasanda, a park named Vanasanda and a demigod named Umbaradatta. In that city of Padalsanda there was a king named Siddhatha. In that city of Pāḍalasanda there was a householder named Sagaradatta who was rich and prosperous. He had a wife named Gangadatta. That Sāgaradatta had a son named Umbaradatta by his wife Gangadatta, who was perfect in every way (here the rest to be supplied, down to) with all his five senses fully developed without any deficiency. At that time and at that period Lord Mahavira arrived there on a visit (here the rest to be supplied § 3, down to) the assembly returned. At that time and at that period reverend Goyama (here the rest to be supplied exactly as in § 4, down to) went to where the city of Padalasanda was and entered the city of Padalasanda by the eastern gate and there he saw a man suffering from itching, leprosy, dropsy (lit. having two bellies), fistula, piles, cough, asthma, intumescence, swelling of face and hands, decaying of toes and decaying of ears and nose, the sores on whose body were dripping with pus and watery blood ('rasiya') the worms pricking

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80
The eleventh Anga
[ 1. Lect. 7.
the sores which were oozing out pus and blood, from whose ears and nose water was oozing out, who was every moment vomitting out morsels of pus, blood and worms, who was producing harsh and piteous unpleasant voice, whose path was difficult to be approached on account of a collection of swarms of flies, whose head was greatly full of sores, who had put on patched rags, who had in his hand a broken earthen cup-'mallaga' and a broken earthen pot, and who was making his livelihood by begging (lit. by saying 'give me food') at every house. Then reverend Goyama wandered for alms in high as well as low families and accepted enough of it and went out of the city of Pädalasanda and went to where the blessed Samana, Mahavira, was, showed him the alms and showed it to him again and again and being permitted by the Samana (here the rest to be supplied, down to ) he took food without any attachment or liking for that food, but simply to keep himself alive, as a snake takes to the hole (or, he took his fooit as if without allowing the food to touch the cavity oj his mouth, showing apathy to taste, just as a snake enters into its hole without touching the side of the hole ), and passed his time by making himself engrossed in self-control and penance.
Then reverend Goyama on a second occasion at the time of breaking the two days' fast (lit. the fast in which six meals are cut off ) in the

Page #200

$28. ]
Vivāgasuyam.
first 'Porasi'-a period of three hours (lit. human shadow used to indicate time) engrossed in the study of sacred texts (here the rest to be supplied §9, down to) entered the city of Padalasanda by the southern gate and saw that very man suffering from itching (here the rest to be supplied exactly as above, down to) passed his time by making himself engrossed in self-control and penance Then on a third occasion that Goyama at the time of breaking the two days' fast (here the rest to be supplied exactly as above, down to) entered the city of Padalasanda by the western gate and saw that very man who was suffering from itching (here the rest to be supplied). Then on a fourth occasion at the time of breaking the two days' fast he entered through the northern gate (here the rest to be supplied as above) and saw that very man. Then the following idea occured to him: "Oh this man (here the rest to be supplied §4, down to) of acts done previously, and spoke thus: "Truly, oh, Venerable Sir! I, at the time of breaking the two days' fast (here the rest to be supplied as above, down to) for wandering for alms went to where the city of Padalasanda was and having done so I entered Padalasanda by the eastern gate. There I saw a man who was suffering from itching (here the rest to be supplied as above, down to) making his livelihood by begging. Then on the second occasion of breaking the two days' fast I entered through the southern gate. Then
9
81

Page #201

82
The Eleventh Anga [ I. Lect. 7. on the third accasion of breaking the two days' fast I entered through the Western gate. In the same manner on a fourth occusion at the time of breaking the fast I entered through the northern gate and saw that very man who was suffering from itching (here the rest to be supplied as above, down to) making his livelihood by begging, and an idea occoured to . me of asking your Lord about his previous birth.” Then the Samana answered : .. Truly, oh, Goyama ! at that time and at that period there was a town named Vijayapura, in the country of Bhāraha in this very continent of Jambuddiva, which was prosperous, well-protected and happy. In that city of Vijayapura there was a king named Kanagaraha. That king Kanagaraha had a physician named Dhannantarî who had studied the eight branches of the science of medicine. They are as follows: (1) the science of nursing children, (2) the science of medicine dealing with the cure of the diseases of nose, ear etc., (3) the science of surgeory, (4) the science of the cure of bodily diseases, (5) the science of cure for poisons, (6) the science of warding off evil spirits, (7) the science of elixirs of life, and (8) the science of the medicine to secure manly power. He was a skilful hand, he was a happinessgiving hand and he was a quick hand. Then that physician Dhannantarî used to prescribe meat preparations to king Kanagaraha, to his harem, and to many kings (here the rest to be supplied $$ 5-6, down to) merchants, and to many weak persons, sick

Page #202

:28. ]
Vivāgasuyam.
persons, patients, diseased persons having guardians or no guardians, and to the ascetics, Brahmins, beggars, beggars carrying human skulls as their begging bowls, beggers in rags, and to other sick persons. To some of these he prescribed the flesh of fish, to some that of a tortoise, to some that of a crocodile, to some that of an alligator, to some that of a 'sumsumāra' crocodile, to some that of a goat; in this way to others that of a ram, a 'rojza,' a hog, a deer, a hare, a cow or a buffalo; to some that of a 'tittira' bird, to some that of sparrows, “lavaka birds, pigeons,' hens, peacocks and that of many other water animals, land animals and birds (lit. animals moving in the sky) etc.; and that physician Dhannantari, himself, used to eat and taste the flesh of those many fish (here the rest to be supplied as above, dɔwn to that of peacocks and that of many water animals, land animals and birds, which was fried, baked and roasted to-gether with wine (6).
Then that physician Dhannantari, whose actions were of this type, having accumulated great sin and having lived his long life of thirty two hundred years and having met with death at the time of surcease, was re-born in the sixth region of hell the maximum duration of life where is twenty two Sāgarovamas.
Now, the house'wife Gangadattā was "Jāyaninduyā' (a woman who gives birth to dead children). She gave birth to children who died

Page #203

84
The eleventh Anga
[ I. Lect. 7.
as soon as they were born. Then at a certain time at midnight when that lady (lit. the wife of a householder) Gangadattā was keeping awake for family affairs the following thought occured to ber: “Truly, I have been enjoying excellent human enjoyments with the householder Sāgardatta for many years, but I have not given birth to any boy or girl. Therefore blessed, indeed, are those mothers, meritorious are they, happy are they and auspicious are they—those mothers, indeed, methinks, have well-earned the fruits of their human lives, whose wombs deliver pretty children, greedy to such milk from their mother's breasts, giving i sweet talk, warbling, nestling against the breasts and arm-pits, of their mothers,-children that are placed on the laps of their motbers by being clasped with their lotus-like delicate hands, and that give again and again sweet and warbling talk. I am, indeed, unblessed, unmeritorious, and unhappy as I have not yet given birth to even one such a child. It would be good, therefore, that tc-morrow ( here the rest to be supplied, down to ) when the sun wil be shining, I, having taken the permission of the householder Sāgardatta, and having taken with me many flowers, garments, scents and ornaments, and in the company of many friends, caste-persons, my own near relatives, kinsmen, acquaintances, attendants and women, should go out of the city of Pādalasanda, and having clone so to go outside it to where the abo te of the demigod Umbaradatta is, and per.

Page #204

85
$28. ]
Vivāgasuyam. form the great ( lit, rich or costly ) worship of the demigod Umbardatta with flowers, and having prostrated at his feet on my knees, to beg his favour (thus) : "Oh, you beloved of the gods ! if I shall give birth to a son or a daughter I shall make additions to ( the property of the deity for :) worship, gifts, share of profit, and permanent capital.' It would be good to beg his favour in this way.” She thought so, and having done so, the next morning (here the rest to be supplied as above, down to) shining, she went to where the householder Sāgaradatta was and having done so she spoke thus to the householder Sāgaradatta : "Truly, oh, you beloved of the gods! I am enjoying with you (here the rest to be supplied as above, down to) I have not got ( given birth to ) a child. Therefore, oh, you beloved of the gods ! I, being permitted by you wish ( here the rest to be supplied as above, down to ) to beg the favour of the demigod Umbardatta. Then that Sāgaradatta spoke thus to his wife Gangadattā : “Oh, you beloved of the gods ! I have also got the same desire as to what are the means by which you will be able to give birth to a son or a daughter;" and he gave permission to this desire of his wife Gangadattā. Then that house'wife Gangadattā, being permitted to fulfil her desire by the householder Sāgaradatta, having taken many flowers (here the rest to be supplied as above, down to ) went out of her house in the company of women and having done so went through the midst of the city of Pādalz

Page #205

S6
The Eleventh Anga
[ I. Lect. 7o.
sanda and having done so went to where a pond' was and having done so brought many flowers, garments, scents, garlands and ornaments on the bank of the pond, and having done so she plunged into the pond and took her bath in it and enjoying in the water she completed her bath, put on 'Kautaka' marks (marks on the cheek, forehead etc. to ward off' evil), auspicious things like curds and rice-grains and performed expiatory rites, kept her clothes wet after bath (doing which at the time of worship is considered specially sanctifying ) and came out of the pond, and took those flowers etc., and having done so, she went to where the abode of the demigod Umbaradatta was and at his sight (i.e. of course, at the sight of the idol of the deity) bowed down to him and having done so she touched him with a bunch of wool, wiped him off with it, sprinkled him with a stream of water and then wiped off his body by a scented, soft and delicate piece of cloth and having don: So she dressed him with white garments and decorated him with excellent (lit. costly) flowers, garments, garlands, scents, ointments and waved (lit. burnt) the incense before him and spoke to him thus: “Oh, you beloved of the gods ! if I shall give birth to a son or. a. daughter” (here the rest to be supplied as above, down to ) begged his favour and having done so she returned into that very direction from which she came.
Now that physician. Dhannantarî, having

Page #206

$ 28. ]
Vivāgasuyam,
afterwards come out of that nell, was born as a son in the womb of the house wife Gangadattā. in the city of Pāda lasanda in this very continent of Jambuddiva. Then when full three months of her pregnancy were over the following thought. occured to that house'wife Gangadatta : “ Blessed, indeed, are those mothers (here the rest to be supplied as above, down to ) they have wellearned the fruits of their human lives who get prepared abundant food, drinks, eatables and articles of taste, and having done so, being surrounded by many friends (here the rest to be supplied as above, down to ) and having taken that abundant food, drinks, eatables and articles of taste, go through the midst of the city of Pādalasanda and having done so go to where the pond is, and having done so plunge into the pond and having taken their bath (here the rest to be supplied as above, down to ) having performed expiatory rites eat that abundant food, drinks, eatables and articles of taste together with many friends, caste-fellows (here the rest to be suppied as above, down to ) satisfy their pregnancy-desire.” She thought so and having done so, the next day (here the rest to be supplied, down to ) when the sun was shining she went to where the householder Sāgardatta was and having done so she spoke to the householder Sāgardatta thus : « Blessed are those mothers ( here the rest to be supplied as 'above, down to ) satisfy their pregnancy-desire etc.

Page #207

The Eleventh Anga
[ I. Lect. 7.
Therefore, I wish (here the rest to be supplied as above, down to) to satisfy my pregnancydesire." Then that householder Sagardatta approved of this desire of his wife Gangadattā. Then that Gangadatta, being permitted by the householder Sāgardatta, got prepared abundant food, drinks, eatables and articles of taste and wine (6) and got to be taken with her many flowers (and so forth as above, down to) and being surrounded by many (and so forth as above, down to) took her bath and having given offerings went to where the abode of the demigod Umbaradatta was (and so forth as above, down to) waved (lit. burnt) incense and went to where the pond was. Then, those friends (and so forth as above, down to) women decorated Gangadatta, the wife of the householder, with all kinds of garments and ornaments. Then that house' wife Gangadatta satisfied her pregnancy-desire by eating that abundant food, drinks, eatables and articles together with wine (6) in the company of those friends and caste-fellows as well as many other ladies of the city, and having done so she returned into that very direction from which she came. Then that Gangadatta, the wife of the householder, whose pregnancy desire was satisfied, bore that foetus very happily. Then that house'wife Gangadatta, when full nine months of her pregnancy were over (here the rest to be supplied, down to), gave birth to a son. Then his (i.e. the son's) parents performed 'Thiivadiya' (here the rest to be
of taste
88

Page #208

$ 28. ] Vivāgaguyam.
89 supplied $ 18, down to): - Because this son was obtained by us through the favour of the demigod Umbaradatta therefore let the son be ‘Umbardatta' by name.” Then that boy Umbardatta being nursed by nurses began to grow up. Then that householder. Sāgaradatta met with death at the time of surcease ( exactly as in the case of the merchant Vijayamitta § 12 ). Gangadattā also met with death like Subhadda ($12). Umbardatta was driven out (here everyihing to be understood as in the case of Ujziyaya $ 12). Then at a certain time sixteen diseases simultaneously attacked the body of that boy Umbaradatta. They are as follows:- 1. asthma, 2. cough (here the rest to be supplied S$5-6, down to ) leprosy. Now that boy Umbaradatta, being attacked by the sixteen cliseases, thus wanders with his hands decayed (here his description to be given as before ). In this way, oh, Goyama ! Umbaradatta experiences (here the rest to be supplied $$ 6-7, down to ) of acts done previously. Then Goyama asked : “ Where will the boy Umbaradatta go after having met with death at the time of surcease ? Where will he be re-born ?” Then the Samana inswered: “Oh, Goyama ! the boy Umbaradatta, having lived his long life of fifty two years and having met with death at the time of surcease, will be re-born as a hell-being in the region of Rayanappabhā. Then he will wander into worldly existence (exactly as in the case of Miyāputta, down to) will be re-born in

Page #209

90
The Eleventh Anga [I. Lect. 7.
the region of hell. Then having afterwards come out of that he will be re-born as a hen in the city of Hatthinaura, and being killed in an assembly of persons (or in a yard) will be reborn in the family of a rich merchant in that very city of Hatthinaura. Then he will get enlightenment, will go to Sohamma heaven and. will be liberated in the country of Mahāvideha.
(Here the usual Conclusion is to be inserted.):
End of the Seventh Lecture of the First Book of the Seventh Anga called
Vivāgasuyam.

Page #210

$29. ] Vivāgasuyam.
91 : Eighth Lecture.
THE STORY OF SORIYADATTA. (The Introduction to the Eighth Lecture in the usual"
terms, is to be inserted here.) 29. At that time and at that period there was a city named Soriyapura, a park named Soriyavadinsaga, a demigod named Soriya and a king named Soriyadatta. Outside that city of Soriyapura in the north-easternly direction there was a settlement of fishermen. There, there dwelt a fisherman named Samuddadatta who was. irreligious (here the rest to be supplied, down to). difficult to be pleased. That Samuddadatta had a wife named Samuddadattā who was perfect in every way (here the rest to be supplied, down to) with all the five organs of sense fully developed without any deficiency. That Samuddadatta had a son. named Soriyadatta born of his wife Samuddadattā. who was perfect in every way. At that time and at that period Lord Malāvīru arrived there on a visit (here the rest to be supplied § 3, down to) the assembly returned. At that time and at that period the eldest disciple of the Samana (here the rest to be supplied § 9, down to) having taken. sufficient alms from families high; low and middle, went out of the city of Soriyapura. And wandering not very far from nor very near that settlement of fishermen he saw one man, amidst a large croud of persons, who was emaciated, hungry, lean, covered with bones and skin (but possessing no flesh), very lean, clad in black clothes, who was uttering harshi

Page #211

92
The Eleventh Anga
[ I. Lect. 8.
and pathetic words on account of a fish-bone stuck into his throat and who was vomitting everỳ now and then morsels of pus, blood and worms. Then this thought occured to reverend Goyama (here, the rest to be supplied $4, down to) of acts done previously. He thought so and having done so he went to where the blessed Samana Mahāvira was (here the rest to be supplied § 4, down to) asking of his previous birth (here the rest to be supplied $$ 3-6, down to) the reverend Samana Mahāvīra spoke : "Truly, oh, Goyama ! at that time and at that period there was a city named Nandipura in the country of Bhāraha in this very continent of Jambuddiva. There ruled king Mitta. That king Mitta had a cook named Siria who was irreligious (here the rest to be supplied SS 5-6, down to) difficult to be pleased. Many fishermen, hunters and bird-catchers of that cook Siria, who were paid wages either in cash or in food, used to kill every morning many
sanhamachhā' fish--small fine fish (here the rest to be supplied, down to) “padāgas'-a kind of fish and aipadāgas’-also a kind of fish as well as goats (here the rest to be supplied $$ 21-22, down to) buffaloes as well as many tittira' birds (here the rest to be supplied $17, down to) peacocks, and used to bring them before the cook Siria. And many other 'tittira' birds ( here the rest to be supplied as bove, down to ) peacocks of his were kept shut up in a cage; and many other men of that cook Siria, who were paid wages either in cash or in food, used to kill, by cutting

Page #212

$ 29. ] Vivāgasuyam.
93 of their wings, those numerous tittira' birds (here the rest to be supplied us above, down to) peacocks and used to bring them before the cook Siria. Then that cook Siria used to prepare the meat of the various water-animals, land-animals and birds into small pieces as follows:the fine small pieces of flesh, round pieces of flesh, long pieces of flesh, short pieces of flesh, pieces of cold-cooked flesh, pieces of flesh naturally cooked, pieces of flesh cooked rapidly, pieces of Hesh cooked in the air, “kāla' pieces of flesh-a particular preparation of fish, 'heranga' pieces of flesh-a kind of fish preparation, pieces of fish mixed with curds-'mahitthas', pieces of flesh seasoned with the juice of ‘amalaka', pieces of flesh seasoned with the juice of grape fruits-“muddiyā', pieces of flesh seasoned with the juice of 'kavittha' fruits, pieces of flesh seasoned with pomgranates-'dālima,' pieces of flesh seasoned with fish--which he got prepared by frying, baking and roasting. And he used to get prepared many other juices-the juices of the flesh of fish, the juices of the flesh of deer, the juices of the flesh of 'tittira' birds (here the rest to be supplied as above, down to the juices of the flesh of peacocks, as well as abundant food and green (i.e. fresh) vegetables; and having done so he used to take them into the kitchen-hall of king Mitta at the time of dinner, and that cook Siria, himself, also used to eat those many (here the rest to be supplied as above, down to) the juices of the water animals, land animals and

Page #213

The Eleventh Anga
[ I. Lect. 8.
birds as well as green vegetables all of which were fried, roasted and baked, together with wine. Then that cook Siria, whose actions were of this type (here the rest to be supplied §§ 5-6, down to) having accumulated great sin and having lived his long life of thirty-three hundred years and having met with death at the time of surcease was re-born in the sixth region of hell.
94
was
Now that house wife Samuddadattā "Jāyanindûyā" (a woman who gives birth to dead children). She bore children who met with death as soon as they were born. (Here the rest to be supplied as in the case of Gangadatta including the occuring of the idea, asking her husband, begging the favour of the deity Soriya, down to) she gave birth to a son (and so forth down to): "Because this our son was obtained through the favour of the demigod Soriya therefore let our son be 'Soriyadatta' by name.' "Then at a certain time that fisherman Samuddadatta met with death. Then that boy Soriyadatta removed the dead body of Samuddadatta weeping and being surrounded by many friends, kinsmen (here the rest to be supplied § 19, down to) performed the worldly funeral rites. And at a certain time he became the head of the fishermen, who was irreligious (here the rest to be supplied §§ 5-6, down to) difficult to be pleased. Then many men of that fisherman Soriyadatta, who were paid wages either in cash or in food, used to plunge with boats (egatthiya) every morning into the great river Jumna and used to capture

Page #214

§ 29. ] Vivāgasuyam.
95 many. Sanhamachhas'-kind of fish ( here the rest to be supplied as above, down to ) padāgas and aįpadāgas' (kinds of fish),-by means of draining off water from lakes-dahagalanā,' scrutinizing the lakes-dahamalana', churning the lakes-dahamahan a, destroying the lakes by removing water etc.-'dahavahana' draining off water from lakes-dahapavahana', vurious kinds of nets for catching fish such as 'ayampula' nets, 'panchapula' nets, 'machhandhala' nets, 'machhapuchha' nets, "Jambhā' nets, 'tisirā' nets, 'bhisirā' nets, 'dhisarā' nets, 'visirā' nets, "hilliri' nets, ‘zillirî' nets, jālas', angles to catch fish-galas', 'kûdapāsa' nets, ‘vakkabandhas’-kind of nets made of hemp, thread-nets 'suttabandhana', and nets made of hair 'valabhandhana',--and used to fill the boats with those fish, take them to the banks, make heaps of fish, and expose them to sunshine; and many other persons of his, who were paid wages either in cash of in food, used to sell them-those fish which were exposed to sunshine, fried, baked and roasted, in the principal market of the city. And that Soriyadatta, himself, also used to eat those 'sanhamachha' fish (here the rest to be supplied as above, down to) 'padāgas' and “aipadāgas' (kinds of fish), which were fried and roasted, together with wine. Then at a certain time that fisherman Soriyadatta, while he was eating those pieces of the flesh of fish which were fried and roasted, had a fish-bone stuck into his throat. Then he, being greatly troubled with pain summoned his family men and having done 80 spoke to them thus : "Oh, you, beloved of the

Page #215

96
The Eleventh Anga [ 1. Lect. 8. gods ! go and proclaim aloud in the meeting places (here the rest to be supplied $$ 5–6, down to ) roads thus : "Truly, oh you beloved of the gods ! a fish-bone has got into the throat of Soriyadatta and therefore the fisherman Soriyadatta will give abundance of wealth to any physician (6) who would extract the fish-bone out of his neck." Then the family membres proclaimed accordingly. Then many physicians (6) heard this proclamation while it was being announced, and having done so they went to the house of Soriyadatta and went to where the fisherman Sorivadatta was lying, and making use of their "Four Talents' viz. (1) Intuitive--Autapattiki', (2) Discimlined “Vuinayikî, (3) the talent acquired by PracticeKarmaji' and (4) Developeit talent or the talent acquired by maturity oj age- Parinamikî,* they tried to extract the fish-bone out of the neck of the fisherman Soriyadatta by means of vomitting, medicines to vomit, it pain-giving treatment (such as bearino, striking or rubbing hard the diseased part of the body), swallowing of morsels, Salludhharana-taking out of the dart with the help of some medical instruments, and removing the dart with the help of some medicines. But they were not able to extract or remove it (inside). Then the several physicians (6), when they were not able to extract ihe fish-bone from
*For a fuller and detailed explanation on these Four Talents are often alluded to in Jain books and the stories illustrating ihem, refer to the notes on the same term in my Edition of Sirisirivālakalia Part I. pp. 9 to 35.

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Vivāgasuyam.
97
the neck of Soriyadatta, being tired (here the rest to be supplied 5-6, down to) went into that very direction from which they came. Then that fisherman Soriyadatta, who was abandoned by doctors and to whom medicines were of no avail, being greatly tormented by that pain has become emaciated (here the rest to be supplied as before, down to wanders. In this way oh, Goyama ! Soriyadatta experiences (here the rest to be supplied" $ 13, down to) of acts done previously." Then Goyama asked : "Oh, Venerable Sir ! where will the fisherman Soriyadatta go having met with death here at the time of surcease? Where will he be re-born ? " Then the Samnanx answered : “Oh, Goyama ! having lived his loug life of seventy years and having met with death at the time of surcease, he will be re-born in the region of Rayanappabhā and will wander into worldly existence exactly as in the case of Miyāputta down to the region of hell, and then having afterwards come out of it he will be re-born as a fish in the city of Hatthināura. Then being killed by fishermen he will be re-born in that very city as a son in the family of a rich mercnant, will get enlightenment, will go to Sohamma heaven and will be finally liberated in the country of Mahāvideha.
( Here the usual Conclusion is to be inserted.) 'End of the Eighth Lecture of the First Book
of the Seventh Anga called
Vivāgasuyama.

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98
The. Eleventh Anga [ 1. Lect. 9.
The Ninth Lecture.
THE STORY OF DEVADATTĀ. (The Introduction to the Ninth Lecture in the
usual terms, is to be inserted here.) 30. Truly, oh, Jambû ! at that time and at that period there was a city named Rohîdaa which was prosperous, well protected and happy. In it there wasa park called Pudhavîvadansaa, a demigod named Dharana, a king named Vesamanadatta, his queen numed Siri and the boy Pîsanandî who was the crowned prince. In that city of Rohîdaa there dwelt a householder named Datta who was rich and prosperous. He had a wife named Kanhasirî. That Datta had a daughter named Devadattā by his wife Kanhasirî, who was perfect in every way (here the rest to be supplied, down to) possessed of excellence and having an exquisite kody. At that time and at that period Lord Mahāvíra arrived on a visit (here the rest to be supplied $$ 3-4, down to the assembly returned. At that time and at that period the eldest disciple of the Samana who was observing the two days' fasts (here the rest to be supplied § 9, down to) descended in the direction of the high road and saw elephants, horses and men (exactly as in $ 9). And amidst those men he saw a woman who was bound with her neck bent down, whose ears and nose were cut off (here the rest to be supplied §. 9, down to being impaled on the gallows. Then the following idea occured to Goyama (and went

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§ 30. ] Vivāgasuyam.
99 away exactly as before § 10, down to) spoke thus : "Oh, Venerable Sir! who was this woman in her previous birth ? T'he Samana answered : "Truly, oh, Goyama at that time and at that period there was a city named Supaittha in the country of Bhāraha in this very continent of Jambâddiva, which was properous, well protected and happy. Mahasena was its king. That king Mahasena had an inner-appartment consisting of one thousand queens such as Dhārani and others. That king Mahasena had a son named Sihasena, the prince, by his wife Dhārani, who was perfect in every way and who was the crowned prince. Then at a certain time the parents of that prince Sîhasena got to be built five hundred excellent palaces which were lofty (here their remaining epithets to be supplied ). Then at a ceitain time they made the prince Sîhasena accept the hands of five hundred excellent princesses such as Sāmā and others on one and the same day. Then they offered him excellent gifts in five hundreds. Then that prince Sîhasena enjoyed with those five hundred queens such as Sāmā and others. Then at a certain time that king Mahasena met with death. Then Sîhasena removed the dead body of his father (here the rest to be supplied 25, down to) he (Sîhasen a) became the king as powerful as the mountain Mahayā. Then that king Sîbasepa being greatly enamoured of (4) the queen Sāmā did not honour or pay beed to the other queens and passed his time in this way (without honouring or paying

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100
The eleventh Anga [ I. Lect. 9. heed to them). Then the four hundred ninty nine (499), mothers of those remaining four hundred and ninty nine queens, having got the intelligence about this matter that the king Sihasena, their husband, thus, being greatly enamoured of the queen Sāmā, did not honour or pay heed to their daughters and passed his time without honouring or paying heed to them, thought thus : "It is good for us therefore, to kill the queen Sāmā by means of fire, poison or weapons." They thoughi so and awaited the several opportunities (lit. intervals, weak-points and holes) of killing queen Sāmā. Then that queen Sāmā, getting intimation about this matter spoke thus: "Truly, oh lord ! thè five hundred mothers of my five hundred co-wives having got the intelligence about this matter and so forth as above, down to spoke thus to each other : Truly, Sihasena (here the rest to be supplied as above, down to) await the opportunities. Therefore, I don't understand by what wretched death they will kill me," and having done so she, greatly afraid as she was, went to where the Anger-house ‘kovagahara' (a room or house where queens pass their time when angry) was and having done SO she began to brood over the matter being depressəd at heart. Then that king Sihasena, coming to know about this matter, went to where the Anger-house was and where queen Sāmā was and having done so he found queen Sāmā brooding over the matter being depressed at heart, and having done so he spoke thus : “Oh, you, beloved of the gods ! why

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101
$30.
Vivāgasuyam.
99
do you brood over being depressed at heart ? " Then that queen Sama, being thus spoken to by king Sihasena, spoke thus to king Sihasena breathing angrily." Truly, oh, lord! The four hundred ninty nine mothers of my four hundred ninty nine co-wives having got the intelligence about the matter that Sāmā (and so forth as above, down to) summoned each other and spoke thus: "Truly king Siharaha, being greatly enamoured of queen Sāmā, does not honour our daughters and they, therefore await the opportunities of killing me. Therefore, I don't know by what wretched death they will kill me and therefore being greatly afraid I brood over. Then that king Sihasena spoke thus to queen Sāmā: "Oh, you, beloved of the gods do not be dejected at heart and brood over. I shall so try that there will be no pain or trouble to you from anywhere. And thus he consoled her by those sweet (6) words and then returned, and having done so he summoned his family men and having done so he spoke to them thus: "Oh, you, beloved of the gods! go and erect a lofty mansion outside the city of Supaittha which would be supported on hundreds of pillars, which would be pleasant to look at (4) and report to me about the carrying out of this order. Then those family-men with folded hands (here the rest to be supplied, down to) responded to this and having done so they erected a lofty mansion in the western direction which was supported on hundreds of pillars and, which was pleasant (4),
99

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102
The Eleventh Anga [ I. Lect. 9.. and having done so they went to where king Sihasena was, and having done so they reported to him about the carrying out of that order. Then at a certain time that king Sihasena invited four hundred and ninty nine mothers of the four hundred ninty nine queens. Then the four hundred ninty nine mothers of those four hundred ninty nine queens, being invited by king Sihasena, having put on all kinds of ornaments, went, with all possible pomp, to where the city of Supaittha was and to where king Sîhasepa was. Then that king Sihasena offered them the lofty mansion as a place for residence. Then that king Sihasena summoned his family-men and having done so spoke to them thus: “Oh, you, beloved of the gods ! go and bring abundant food (4) and many flowers, garments, scents, garlands and ornaments and present them at the lofty mansion. Then those family-men did so. Then the four hundred and ninty nine mothers of those four hundred and ninty nine queens decorated themselves with all kinds of ornaments, ate (4) that abundant food (4) and wine (6) and passed their time in singing and dancing. Then at mid-night trat king Sihasena, being surrounded by many persons, went to where the lofty mansion was and having done so he shut the doors of the lofty mansion and set fire on all its sides. Then the four hundred and ninty nine mothers of those four hundred and ninty nine queens, being burnt (by the setting on. of fire) by king Sihasena, crying, weeping and so

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$ 30. ] Vivāgasuyam.
103 bbing, finding no protection and having no shelter, met with death. Then that king Sîhasena, whose actions were of this type (4), having accumulated great sin and having lived his long life of thirty four hundred years and having met with death at the time of surcease, was re-born in the sixth region of hell, the maximum duration of life where is twenty two Sāgarovamas. Then having afterwards come out of it he was re-born as a daughter in the womb of Kannasiri the wife of the householder Datta in this very city of Rohîdaa. Then when full nine months of her pregnancy were over ( and so forth, down to ) she gave birth to a daughter who was tender and beautiful. Then the parents of that daughter, when she completed the twelfth day after her birth, got prepared abundant food (4) ( here the rest to be supplied $ 18, down to friends, caste-fellows and so forth down to ) and gave her the name thus : " Let our daughter be Devadattā by name." Then that Devadattā, being nursed by the five kinds of nurses ( here the rest to be supplied § 12, down to ) grew up. Then that girl Devadattā, baring completed her girlhood, became greatly possessed of excellence and an exquisite body on account of youth, form and beauty (end so forth ). Then at a certain time that girl Devadattá, having taken her bath ( and so forth $18, down to) having decorated herself and being surrounded by many dwarfs, engaged herself in playing with a golden ball in an open space. Now, on the

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The Eleventh Anga [ I. Lect. 9. other side, king Vesamaņadatta, having taken his bath ( and so forth $18, down to ) having decorated himself and having mounted a horse, passed, while wandering in the course of his horse-ride, in the vicinity of the house of the householder Datta. Then that king Vesamana, ( and so forth as abore, down to ) while passing in the vicinity, saw the girl Devadattā playing with a golden ball in an open space; and being struck with wonder at the youth and beauty of the girl Devadattā, he summoned his family men and having done so he spoke thus : " Oh, you beloved of the gods! whose daughter is this girl and what is her name?" Then those familymen, having folded their hands, spoke thus to king Vesamana " Oh, lord ! she is a girl named Devadattā, the daughter of the householder Datta born of his wife Kannasirî, and she is possessed of excellence and an exquisite body on account of form, youth and beauty. Then that king Vesamana, after having returned from his horse-ride, summoned his men who were in his confidence and trustworthy, and having done so he spoke to them thus : « Oh, you beloved of the gods ! go and get (lit. choose the girl Devadattā, the daughter of Datta born of his wife Kannasirî, as the wife of the crowned prince Pûsanandi even if she requires a dowry of my whole kingdom. Then those men, who were in his confidence and trustworthy, being greatly pleased on account of being thus

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$ 30. ] Vivāgasuyam..
105 spoken to by king Vesamana, responded to his words with folded hands and so forth, and having done so, they, having taken their bath (and so forth $ 18, down to) and having put on excellent garments and ornaments, went to where the house of Datta was. Then that householder Datta saw those men coming and having done so and being greatly pleased, he got up from his seat and having done so he moved seven or eight steps forward and honoured ( lit. invited ) them with seats, and having done so he spoke thus to those confidential and trustworthy persons who were seated on excellent comfortable seats : .66 Oh, you beloved of the gods ! tell me what is the purpose of your coming here.” Then those king's men spoke thus to the householder Datta : “ Oh, you beloved of the gods ! we propose ( lit. choose ) the girl Devadattā, your daughter born of your wife Kanbasirî, as the wife of the crowned prince Pisanandi. Therefore, if you think oh, you beloved of the gods ! that this union (of Pîsanandi and Devadattā) is proper, good, praiseworthy and suitable, then give Devadattā as a wife to the crowned prince Pâsanandi; and tell, oh, you beloved of the gods ! what dowry should we give ? " Then that Datta spoke thus to those confidential and trustworthy men : “Oh, you beloved of the gods ! this itself is the dowry to me that king Vesamana favours me in this manner, my daughter being only prognostic to it.” and then he honoured those trustworthy men

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106
The Eleventh Anga [ I. Lect. 9. with abundant flowers, garments, scents, garlands and ornaments and having done so he dismissed them. Then those confidential men went to where king Vesamana was and having done so they revealed to him this account. Then at a certain time that householder Datta got prepared, on an auspicious tithi' ( a lunar day ), 'karana' (a division of the day, there being eleven karanas ), day, lunar mansion and moment, abundant food (4) and having done so he invited his friends, caste-fellows ( and so forth ), and having taken his bath ( here the rest to be supplied $ 18, down to ) having made amendments, and having his seat on an excellent comfortable seat and being surrounded by those friends, caste-fellows ( and so forth ), be passed his time happilù enjoying that abundant food (4\; and after having taken his meals and after having come to the hall after meals to eat bettle-nuts etc., he honoured those friends, caste-fellows, kinsmen ( and so forth ) who had come there, with abundant flowers, scents, ( ard so forth, down to ) ornaments, and having done so he made his daughter Devadattā, who had taken her bath and who had decorated herself, to ascend a palanquin which was carried by a thousand men, and having done so he, being surrounded by a very large number of friends ( and so forth ), and with all his pomp and show ( lit. prosperity ) ( here the rest to be supplied, down to ) porducing a great sound of drums, went right through the midst of

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§ 30. ] Vivāgasuyam.
107 the city of Rohida to where the residence of kiug Vesamana was and where king Vesamapa was, and having done so he, with folded hands ( and so forth ), congratulated him, and having done so he took the bride Devadattā to king Vesamana. Then that king Vesamana saw that bride who was brought to him and having done so, being greatly pleased, he got prepared abundant food (4) and having done so he invited his friends, caste-fellows ( and so forth down to ) honoured them, and having done so he made the prince Pâsanandi and the bride Devadattā to put on silken garments and having done so he gave them a bath by means of jars of water which were white and yellow ( i.e. made up of silver and gold ) and having done so he made them put on excellent garments, and having done so he made offerings to fire and made the prince Pîsanandi accept the hand of the bride Devadattā. Then that king Vesamana made the bride Devadattā accept the hand of Púsanandi with all prosperity ( and so forth, down to ) the sound of drums and with great pomp and show, and then he honoured and respected the parents and friends (and so forth, down to attendents of the bride Devadattā with abundant food (4) and garments, scents, garlands and ornaments (arid so forth, down to) dismissed them. Then that prince Pâsanandi paseed his time enjoying with Devadattā in a palace, with tamboors being played upon, with thirty two. kinds of dances going on, and with songs being

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108
The Eleventh Anga [ 1. Lect. 9. sung. Then at a certain time that king Vesamana met with death, and the prince Pûsanandi removed his dead body and so forth $ 11, down to) Pâsanandi became a king. Then that king Pîsa. nandi became greatly devoted to his mother, queen Sirî, and every morning he used to go to where queen Sirî was and having done so he used to fa!l down at the feet of queen Sirî and having done so he used to give her an oil-bath with sayapāga ’-oil boiled a hundred times in a concoction of medicinal herbs, and “sahassapāga'-oil boiled a thousand times in a concoction of herbs; and then he used to get her shampooed with four-fold shampooing for the sake of the happiness (ease) of the bones, flesh, skin and hair, and then he used to get her besmeared with fragrant scented paste and then give her a bath of three waters viz. hot water, cold water and scented water, and then he used to make her take her abundant food (4); and he used to take his bath and food and used to pass his time in enjoying great human pleasures only after queen Sirî had, thus, taken her bath (and so forth, down to) made amendments and had taken her meals and had come to the hall after meals to eat bettle-nuts etc.
31. Then at a certain time when that queen Devadattā was keeping awake at mid-night for family affairs the following thought (5) occurred to her : "Truly, king Pūsanandi is, in this way, passing his time being greatly devoted to his

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§ 31. ]
Vivāgasuyam.
mother queen Sirî, and on account of this distraction I am not able to enjoy excellent human pleasures with king Pûsanandi. It is better, therefore, on my part, to kill Siridevî by means of fire, weapons, poison or incantations and having done so to enjoy excellent pleasures with king Pusanandi." She thought so and having done so, she awaited the opportunities [lit. drawbacks (3)] of killing queen Sirî. Then at a certain time that queen Siri, who was intoxicated, was fast asleep. in a bed in a solitary place. At that time Devadatta went to where Sirîdevi was and having done so she saw Sirîdevi intoxicated and fast asleep in a bed in a solitary place and having done so, she looked into all directions and having done so she went to where the food-store was and having done so she took an iron rod and having done so she heated it and having taken, with a pair of tongs, that red-hot rod resembling a burning flame appearing like a full-blossomed 'kinsuya (palās'a)' tree she went to where queen Siri was and having done so she thrust it into the anus of queen Siri. Then that queen Sirî, crying with a very loud sound, met with death. Then the maid servants of that queen Sirî, having heard the sound of (her) crying, went to where queen Sirî was and having done so they saw there queen Devadattā running away. Then. they approached queen Sirî and found her lifeless, devoid of consciousness and destitute of life, and
1:
109

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The Eleventh Anga [ 1. Lect. 9. having done so they saying, "ha, ha, alas ! this is an evil. deed” and crying, weeping and sobbing they went to where king Púsanandi was and having done so they spoke to him thus : "Truly oh, lord ! queen Sirî has been, at an immature time, been deprived of life by queen Devadattā. Then that king Pûsanandi, having heard this news from those maid-servants and being greatly overcome by the grief for his mother, fell down on the ground with all his limbs like a champaka' tree cut off by an axe, prouding a “dhus, dhus' sound. Then that king Pûsanandi getting composed after a moment removed the dead body of queen Sirî, with great pomp and show, crying (3) in the company of many kings (here the rest to be supplied $8 5–6, down to friends (and so forth, down to) attendants, and having done so he, being greatly enraged (4), has ordered the queen Devadattā to be arrested and has got her to be brought to the gallows in that manner. Truly, in this way oh, Goyama ! queen Devadattā experiences (here the rest to be supplied § 13, down to) of acts done previously.” Then Goyama asked : “Oh, Venerable Sir ! where will queen Devadattā go having met with death here at the time of surcease ? Where will she be re-born ? Then the Samana replied: "Oh Goyama ! having lived her long life of eighty years and having met with death at the time of surcease, she will be re-born as a hell-being in

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81. 1
Vivāgasnyam.
111
the region of Rayaṇappabha. Then she will wander into various worldly existences such as plants etc. Then having afterwards come out of it she will be re-born as a swan in the city of Ganagapura. There being killed by bird-catchers, she will be re-born in that very city of Gangapura in the family of a rich merchant, will get enlightenment, will go to Sohamma heaven and will be liberated in the country of Mahāvideha.
(Here the usual Conclusion is to be inserted.)
End of the Ninth Lecture of the First Book of the Eleventh Anga called Vivägasuyam.

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112
The Eleventh Anga [ I. Lect. 10.
Tenth Lecture.
THE STORY OF ANJÚ. (The Introduction to the Tenth Lecture in the usual
terms, is to be inserted here.) 32. Truly, Jambû ! at that time and at that period there was a city named Vaddhamānapura, a park named Vijayavaddhamāna, a demigod Mānibhadda and a king named Vijayamitta. In that city there lived a householder named Dhanadeva who was rich, prosperous and happy. He had a wife named Piyangu and a daughter named Anjú who was possessed of an exquisite body (and so forth). At a certain time the Samana arrived there on a visit and the assembly (here the rest to be supplied $$ 3–4, down to) returned. At that time and at that period the eldest disciple ( here the rest to be supplied § 9, down to ) wandering for alms (here the rest to be supplied $ 29, down to) while passing through the vicinity of the As'oka garden of the residence of king Vijayamitta he saw a woman who was emaciated, hungry, lean, devoid of flesh, producing a kad kad' sound, coverred with only bones and skin, clad in black clothes, and uttering harsh, pathetic and unpleasant words, and having done so, this thought occured to him (here the rest to be supplied exactly as before § 3, down to) spoke thus: “Oh, Venerable Sir ! who was that woman in her former brith ? " (Here the explanation is to be supplied, down to), “Truly oh Goyama at

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§ 32. ] Vivāgausyan.
113 that time and at that period there was a city named Indapura in the country of Bhāraha in this very continent of Jambû. There ruled king Indadatta. There also was a courtezan named Pudhavísirî ( Here her description is to be given ). Then that courtezan Pudhavisirî, having brought under her influence many kings (here the rest is to be supplied $$ 5–6, down to) and others by means of the varicus uses of magic powders (here the rest is to be supplied § 14), enjoyed excellent human pleasures in the city of Indapura. Then that harlot Pudhavisirî, whose actions were of this type (4), having accumulated great sin and having lived her long life of thirty five hundred years and having met with death at the time of surcease, was re-born as a hell-being in the sixth region of hell with the maximun duration of life. Theu having afterwards come out of it she was re-born as a daughter in the womb of Piyangu, the wife of the householder Dhanadeva, in this very city of of Vaddhamānapura, Then that house'wife Piyangu after nine months of her pregnancy were over gave birth to a daughter. She was given the name Anjûsirî. (Here the rest is to be supplied exactly as in the case of Devadattā).
Then that king Vijaya, while wandering in the course of his horse-ride (here the rest is to be supplied exactly as in the case of king Vesamanadatta $ 30, down to) saw Anjî and selected her for himself as the minister Tetalî does in the
8

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The Eleventh Anga
[ I. Lect. 10.
Gnātādharmakatha Sîtra, the sixth Anga (here the rest is to be supplied, down to) enjoyed excellent human pleasures with the girl Anju. Then at a certain time that queen Anjû suffered from vajinal pain. Then that king Vijaya summoned his familymen and having done so he spoke to them thus: "Oh, you, beloved of the gods! go and proclaim thus in the squares (and so forth §§ 5-6, down to) high-roads in the city of Vaddhamanapura: "Oh, you, beloved of the gods! Anju, the queen of king Vijaya, suffers from vajinal pain. Therefore Oh, you, beloved of the gods! king Vijaya will give abundance of wealth to any physician (6) who would cure (and so forth §§ 5-6, down to) the family-men did so. Then many physicians (6) having heard this went to where king Vijaya was and having done so they made use of their 'Four Talents' viz. The Intuitive-'Autpattik?' (4)* and desired to cure the vajinal pain of queen Anjú, but they were not able to do so. Then those many physicians (6), when they were not able to cure the vajinal pain of queen Anju, being tired, puzzled and confounded, went into that very direction from which they came. Then that queen Anjú, being thus overpowered by that pain, has become emaciated, hungry, lean and produces harsh and piteous sounds. In this way, oh, Goyama ! queen Anjû experiences (here the rest to be supplied § 13, down to) of acts done previously.
* See the foot-note on page 96.
114

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Vivāgasuyam.
115
Then Goyama asked: Oh, Venerable Sir! where will queen Anjû go having met with death here at the time of surcease? Where will she be re-born." The Samana answered: "Oh, Goyama ! queen Anjî, having lived her long life of ninty years and having met with death at the time of surcease, will be re-born as a hell-being in the region of Rayanappabhā. Then she will wander into worldly existence (here the rest should be understood exactly as in the case of the first i.e. Miyaputta, down to) plants etc. Then having afterwards come out of it she will be re-born as a peacock in the city of Savvatobhadda. There being killed by hunters, she will be re-born as a son in the family of a rich merchant in that very city of Savvatobhadda. There she, having completed boyhood, will get pure enlightenment from worthy monks, will accept monkhood, and rill go to Sohamma heaven. Then Goyama asked: "Where will she go from that heaven at the expiry of her life there? Where will she be re-born ?" Then the Samana answered: "Oh Goyama! she will go to Mahāvideha as in the case of the first (i.e. Miyaputta), will be liberated and will put an end to all worldly existences."
In this way, oh, Jamba! the Samana, (here the rest is to be supplied, down to) who has gone to liberation, has expounded this as the purport of the Tenth Lecture of the the first book called "The Fruits of Bad Acts." Then Jambu said:

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116
The Eleventh Anga
"Oh, Venerable Sir! so it is, so it is."
[ I. Lect. 10.
End of the Tenth Lecture of the First Book of the Eleventh Anga called Vivägasuyam.
The first book Duhavivāgā (or The Fruits of Bad Acts) contains ten lectures.
End of the First Book of the Eleventh Anga Called Vivagasuyam.

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$33. ]
Vivāgasuyam
Second Book.
called
Suhavivāgā
or
The fruits of good acts.
117
First Lecture.
THE STORY OF SUBAHU.
33. At that time and at that period there was a city named Rayagiha and a temple (or park) named Gunasila. Reverend Sohamma (Sudharma) arrived there on a visit. Jambû (here the rest is to be supplied § 1, down to) spoke thus: "If Reverend Sir! the Samana (here the rest is to be supplied, down to) who has obtained emancipation, has expounded this as the purport of the First Book called "The Fruits of Bad Acts" what then oh, reverend sir! has been expounded by the Samana (and so forth as above, down to) who has obtained emancipation as the purport of the Second Book called "The Fruits of Good Acts?" Then the houseless monk Sohamma spoke thus to the houseless monk Jambu : 66 Truly, oh Jambu ! the Samana. (and so forth as above, down to) who has obtained emancipation, has delivered ten lectures comprised in the second book called "The Fruits of Good Acts." They are as follows: -(1) Subāhû, (2) Bhaddanandî, (3) Sujāa, (4) Suvāsava, (5) Jinadāsa, (6) Dhanapati, (7) Mahabbala, (8) Bhaddanandi, (9) Mahacchanda and (10) Varadatta.

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118 The Eleventh Anga [ II. Lect. 1.
Then Jambû asked : “ If Reverend Sir, the Samaņa ( and so forth as above, down to') who has obtained emancipation has delivered ten lectures of the Second Book called "The Frutis of Good Acts, 'what, then, Reverend Sir ! did the Samana ( as above, down to ) who has obtained emanci- : pation, teach as the purport of the first lecture of the Second Book called, "The fruits of gocd acts ?" Then the houseless monk Suhamma spoke thus to the houseless monk Jambî : “ Truly, oh Jambú ! at that time and at that period there was a city named Hatthisîsa which was prosperous, wellprotected and happy. In the north-easterly direction outside that city of Hatthisîsa there was a park named Pupphakaranda which was laden with florers and fruits of all the seasons, beautiful, resembling the Nandanavana ( the garden of the gods ) und pleasant to look at. There, there was a temple of the demigod Kayavanamālapiya which was divine (here its remaining epitheis are to be supplied). In that city of Hatthisîsa there was a king named Adinasattu who was us powerful as the mountain Mahayā ( and so forth ). That king Adînasattu had an inner-appartment consisting of one thousand queens such as Dhārinî and others. Now, at a certain time that queen Dhārinî, while sleeping in a beautiful dwelling house, saw a lion in a dream.
Here the rest is to be supplied exactly as in the case of the birth of Mehakumāra ( Sk. Meghakumara) in the Gnatadharmakathā Sútra, the Sixth Anga, down to] the prince Subābu attained to youth

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§ 33. ]
Vivagasuyam.
119
and became capable of enjoying pleasures and, therefore, the parents of that prince Subahu understood that he became capable of enjoying pleasures and therefore they got to be built five hundred excellent palaces which were lofty (here its remaining epithets are to be supplied); and they also got to be erected an excellent lofty mansion (here the description of the mansion and the performance of the marriage ceremony etc. is to be supplied as in the case of Mahābala in the Bhagavati Sûtra, the Fourth Anga, only with this difference that) his parents made him accept the hands of five hundred excellent princesses such as Pupphachula and others on on and the same day. Then they offered him excellent gifts in five hundreds. Then the prince Subahu passed his timè in enjoying with those five hundrd princesess (here the rest is to be supplied exactly as in the case of Mahabala in the Bhagavati Sûtra ). At that time and at that period the Samana, the blessed Mahāvîra, arrived there on a visit. ( Here the rest is to be supplied, down to) the assembly went to hear him. The king Adînasattu also went (exactly as king Koniya in the Aupapātika Sutra ). The prince Subahu also went in a chariot exactly as Jamali (in the Bhagavatî Sûtra, down to the Samana expounded the law and the king and the assembly of people returned. Then that prince Subāhu, having heard religion from the Samana, the blessed Mahavira, became greatly delighted and pleased and stood up (and

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120
The Eleventh Anga II. Lect. 1. so forth, down to ) spoke thus : “I believe, Reverend Sir ! in the Nigganthu doctrine [ here the rest is to be supplied beginning from Stiil, though acknowledging this, many kings, princes (and so forth) have, in your presence, O beloved of the Devas, submitted to the tonsure and entered the monastic state (and so forth ), I am not able to do the same. But I will in your presence, () beloved of the Devas, take on myself the twelvefold law ( religious duty ) of a householder which consists of the Five Lesser Vows and the Seven Disciplinary Vows. * Then the Samana replied :
* "Text panchanuvvaiyam and satta-sikkavaiyam. The anuvvayaim, Skr. anu-vratani or lesser vows,' of the Jain layman, are called so in contrast with the malavrayāim, Skr. mala-vratani, or great vows' of the monks. The latter are given in Ay. II, 15, pp. 1311., the former in Ov. § 57, see also Yog. II, 18-114. In the Gujarāti paraph. to (v. § 57 the name anuvvalja is thus explained : anuvrata malavrata ni apeksai aru nantu, i.e. 'the anuvrata.' is anu or small in comparision with the mal avrata.' There appears to be a difference between the conduct required of an uvāsaga or ordinary follower, and that required of a samana or monk. For the latter there were three forms of doing evil, viz. either doing it by one's self, or causing others to do it, or conniving at its being done by others. See Ay. II, 15, § 30, ( Transl., pp. 202, 234, also p 76 ). Though it is possible that the two distinct forms, of 'conniving at evil’ and causing evil,' are in the present case subsumed under the one form of 'causing evil.' See also Colebrook's Essays, Vol. 1, p. 446. Another distinction between the two classes of followers is indicated by

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$33. ]
Vivagasuyam.
121
6
"
6
May it so please you. Do not make any delay. Then that Subāhu, in the presence of the Samana, took on himself the Five Lesser Vows and the Seven Disciplinary Vows, and having done so, he ascended the same chariot from which he had alighted and went away into that very direction from which he came. At that time and at that period Indabhuî, the the addition of the term thulaga gross,' which is absent from the rules applicable to monks (see Ay. ibidem ). It indicates a less stringent interpretation of the vows in the case of ordinary followers. According to the Skr. comm., by gross ill-usage is intended ill-usage of the grosser forms of life ( of trasa or men and animals,' as distinguished from the more subtle forms of life of plants, earth-bodies, etc. By gross lying is intended such lying as causes serious injury (sankleshotpadaka ). By gross taking of things not given is intended theft or robbery. Under the term sattasikhsavaiyam, or seven disciplinary vows,' are here lumped together two classes of VOWS which are distinguished, in Ov. 57, into tinni guna-vvy aim, Skr. trini gunavratam, or the three salutory vows (Guj. paraph. gunkari ), and chattari sikkha-vaya m (or sikkhavvayāim), Skr. chatvari shiksi-padadni (or siksavratani, ef. Yog. II, II, III, 117), or the four disciplinary vows (Guj. paraph. dharin ni sikshär p ). In Sanskrit expositions of the Jain faith, the objects of the five VOWS commonly named thus, alimsa, asunrita, asteya, brahmacharya and aparigraha, see Yog. III, 89-93." ( Dr. Hoernle)
3
6
>
66
.
6
>
6
are
For a further and detailed explanation on these two terms refer to the notes on the term in my Edition of Sirisirivālakahā Part I, pp. 69 to 71. Also read Prof. P. L. Vaidya's notes on these VOWS in his edition of Vivagasuyam pp. 175-176.

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The Eleventh Anga [II. Lect. 1.
eldest disciple of the Simana (here the rest is to be supplied § 9, down to spoke thus: "Truly,. O Venerable Sir! the prince Subahu is loving.. possessed of a desired form, handsome, possessed of a handsome form, dear, possessed of a form. loved by all, pleasing, possessed of a pleasant form, remembered by all, possessed of a form frequently remembered by many, gentle, possessed of a gentle form, auspicious, possess ed of an auspicious form,. beautiful to look at and possessed of a beautiful form; he is loving (5) and gentle to many a person and he is loved and appears to be possessed of a desired form (5) (and so forth as above down to) and appears to be possessed of a beautiful. form even to monks. How did the prince Subāhu, O Reverend Sir! obtain, get and acquire such an excellent human prosperity, and who was he in his previous birth? The Samana answered: " Truly, O Goyama at that time and at that period there was a city named Hatthinaura in the country of Bhāraha in this very continent of Jambuddiva which was prosperous, well-protected and happy. In that city of Hatthinaura there dwelt a house. holder named Sumuha who was rich and prosperous.. At that time and at that period an elderly monk named Dhammaghosa who was possessed of the knowledge of previous life-jātismarana (here the rest is to be supplied § 1, down to) who was surrounded by five hundred houseless monks in successive order and who was wandering on religious visits from place to place, arrived at the city of
122

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$ 33. ]
Vivāgasuyam..
123
Hatthināura to where the park Sahassamba was and having done so he resorted to an acceptable place of residence and passed his time in practising asceticism and penance. At that time and at that period the eldest disciple of the elderly monk Dhammaghosa named Sudatta, a houseless monk, who was noble ( here the rest is to be supplied § 28, down to ) who was possessed of a pure
lesyā' ( a particular colour or emotion of the soul ) passed his time in practising monthly fasts. Then that houseless monk Sudatta at the time of breaking the monthly fast engrossed himself in the study of the sacred texts in the first “Porasi' --a period of three hours ( lit. human shadow used to indicate time ), ( exactly as in the case of Goyamsāmî in the second lecture ), and took permission of the elderly monk Dhammaghosa ( here the rest is to be supplied § 9, down to ) while wandering he entered the house of the householder Sumuha. Then that householder Sumuha saw that houseless monk Sudatta coming to his house and having done so, being greatly delighted and pleased, he got up from his seat and having done so he got down from the foot-stool and having done so he put off his shoes and put on a scarf and having done so he went seven steps forward to welcome the houseless monk Sudatta and having done so he circuambulated him thrice and having done so he saluted to him and bowed down to him, and then went to where the kitchen was and having done so he became greatly pleased

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124
The Eleventh Anga [ II. Lect. 1. thinking that he would make him accept with his own hand abundant food and drinks (4). Then when that houseless monk Sudatta was made to accept that alms by the householder Sumuha which was pure threefold ( pure as regards the article, pure as regards the donor and pure as regards the receiver ) and which was pure in three ways (i.e. given with a pure mind, pure body and pure speech ), the samsāra-the mundane existence of the latter (i.e. Sumuha) became limited (i.c. it became decided that now he would wander into worldy existence only for a limited period of time and then obtain salvation ), his human existence became fixed and the following Five Miracles' appeared in his house. They are as follows:-(1) there was a stream of wealth, (2) flowers of five colours were showeied, (3) there was a waving of flags, (4) celestial drums were beaten and (5) there was a proclamation in divine voice in the sky thus : “Oh, what a noble gift, what a noble gift” and many people in the city of Hatthinăura began to talk in the meeting places ( and so forth $$ 5–6, down to ) high roads thus : " Oh, you beloved of the gods ! blessed, indeed, is the householder Sumuha [ meritorious is he, he has made his life fruitful (here the rest is to be supplied, down to ) oh, you beloved of the gods ! blessed is he (5) ]. Then that householder Sumuha, having lived his life of many hundred years and having met with death at the time of surcease, was re-born as a son in the womb of Dhārani, the

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· § 33. ] Vivāgasuyam. .
125 queen of king Adînasattu, in this very city of Hatthisisa. Then that queen Dhāranî, wbile she was lying in her bed half asleep and half awake, saw. a lion exactly as stated before (here the rest is to be supplied exactly as before, down to ) enjoyed excellent human pleasures in the palace. In this. way, oh, Goyama ! Subāhu has obtained and acquired such human prosperity. Then Goyama asked : “ Oh Venerable Sir ! will the prince Subāhu be able to submit himself to the tonsure before Your Lordship and accept monkood (lit. a houseless state) having renounced the state of a householder ?" The Samana answered : " Yes, he will be able to do so." Then reverend Goyama saluted and bowed down to Mahāvīra and passed his time in practising asceticism and penance. Then, at a certain time that Samaņa, Lord Mahāvíra, went out of the temple of the demigod Kayavanamāla, out of the park Pupphaga and out of the city of Hatthisîsa, and moved outside on his religious journeys. Then that prince Subāhu, who had become a devotee of the Samana and who had acquired the knowledge of the living and the non-living beings (and so forth, down to ) passed his time in making the monks accept his gifts,
Then at a certain time that prince Subāhu began to go to his Posaha-house on every fourteenth day of the fortnight, eighth day of the fortnight, new-moon day and full-moon day, and having done so he used to sweep it and having

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126
The Eleventh Anga
[ II. Lect. 1.
done so he used to inspect carefully the place for easing nature ( lit. the place for excretion and urination ) and having done so he used to spread a mat of Darbha grass and having done so he used to stand up on it and take a vow of observing the Atthama-bhatta--the three days' fast ( lit. the fast in which eight meals are cut off ) and having done so he used to observe the ‘Posaha? fast coupled with the three days' fast and passed his time in religious vigil. Then while that prince Subāhu was keeping a religious vigil at mid-night hours the following idea occurred to him : "Blessed, in leed, are those villages, towns ( here the rest is to be supplied, down to ) dwelling places which are visited by the Samana, the blessed Mahāvira; blessed, indeed, are those kings, courtiers ( and $0 jorth ) who having submitted themselves to the tonsure (here the rest is to be supplier, down to) accept monkhood in the presence of the Samaņa, the blessed Mahāvīra; blessed, indeed, are those kings, courtiers ( and so forth, down to ) who accept the tu elve-fold religious duty of a house-holder, consisting of the Five Lesser Vows and the Seren Disciplinary Voics; blessed, indeed, are those kings (and so forth, down to) who hear the sermon of the law delivered by the Samana, the blessed Mahāvīra, Therefore, if the Samaņa, the blessed Mahāvīra, comes here and visits this place, while gradually wandering on his religious journeys from town to town, I, having submitted myself to the tonsure shall accept monkhood in the presence of the Venerable Samana.

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127
33 ]
Vivāgasuyam. Then the Samana, the blesse. Mahāvīra, having known this desire of the prince Subāhu, while wanciering on his religious journeys from place to place, came to where the city of Hatthināura was, to where the park Pupphaga was and to where the temple of the demigod Karuvanamālapiya was, and having done so, he, having accepted an acceptable place for residence, passed his time in practising asceticism and penance. The assembly of persons and the king went out to hear him.
Then that prince Subāhu also went out to hear him sitting in it chariot and with great prosperity (exactly as namāli in the Bhagavati Sutra). The Saman; expoundel the Law. The assembly of persons and the king returnel. Then that prince (Subāhu, having heard and listened to the religious serri on of the Samana, the blessed Malāvira, and being greatly delighted and pleased, asked the permission of his parents exactly as in the case of Mehakurnare in the Bhagavatî Sútra. Then he took his renunciation-bath ( exactly (as in the case o Mehakuara, down to ) he became a houseless monk, who observed the rule of careful moving (4), ihe three guptis ( and si forth, down to ) and who was a celibate-Bhambhayāri (Sk. Brahmachāri ). Then that houseless monk Subāhu studied from the worthy elderly monks of the Samana, the blessed Mahāvira, the eleven Angas such as the Sāmāiya * --i.e. the Ãchārānga
* Simãiya ( Sk. Sāmīyika ) is another name of the first Anga, the Achārănga Sútra.

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128 The Eleventh Anga [ II. Lect. 1. Sûtra and others; and having practised various kinds of penance such as one day's fast, two days' fasts and so on, and having observed asceticism far many years and having mortified himself by a monthly fast having cut off sixty meals and having met with death at the time of surcease, after having made confession and amendments for his sins, he was re-born as a god in the Sohamma heaven. Then he, having dropped down from there at the end of his life there, at the end of his existence there and at the end of his stay there, will again be re-born in (lit. will get ) a human body and having done so he wiil get pure enlightenment and having done so he, having submitted himself to the tonsure will accept monkhood from worthy monks. Then he will observe monkhood for many years and having met with death in a peaceful state, after having made confession and amenments for his sins, he will be re-born as a god in the Sanamkumāra heaven. Then having dropped down from at heaven' he will be ré born as a human being and will observe monkhood and will go to heaven and then he will again be re-born as a human being. Then he will go to Mahāsukka heaven, then he will be a human being, then he will become an Ananta god, then a human being, then an Arana god, then a human being and then to Savahttasiddha heaven. Then having afterwards dropped down from it he will be re-born in the country of Mahā viileha in a rich family ( and so forth as in the case of Daihapaina)

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129
8.33. ]
Vivagasuyam.
and will be finally liberated. In this way, oh, Jambû. the Samana (here his remaining epithets are to be supplied, down to ) who has obtained emancipation, has expounded this as the purport of the First Lecture of the Second Book called "The Fruits of Good Acts. "
End of the First Lecture of the Second Book of the Seventh Anga called Vivägasuyam.

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130 · The Eleventh Anga [ II. Lects. 2-10.
Lectures Second to Ten. THE STORIES OF THE REMAINING NINE.
FA Second LECTURE : (The Introduction to the se:und le ture, in the usual terms, is to be inserted here.
34. Truly, oh, Jambû ! at that time and at that period there was a city named Usabhapura, a park named Thûbhakaranda, a demigod named Dhanna, a king named Dhanā vaha who had a queen named Sarassai. [11ere everything else is to be supplied exacily as in the case of Subāhu such as the seeing of the dream, telling about it to the king, the birth, the boyhood, learning the arts, youth, marriage, gifts, palaces, enjoyments etc. only with this change inat for Subahu you have to substitute the prince Bhaddanandi and jor ine five hundred wives of the former queen Siri and others. Then you are to supply the arrival of lord Mahāvîra, the religious iluty of a Sāvagaa layman, the asking of the previous birth of Bhaddanandî by Goyamsami, Mahāvíra explaining that he was, in his former birth, il prince nimed Vijayata, in the city of Pundarikinî, in the country of Mahāvideha, hail made the Tirthankara Jugabāhū accept the gifts of alms, his human birth was decided and he was then born as Bhaddnandî. ( Here the rest is to be supplied as in the case of Subāhu, down to ) he will get emancipation in the country of Mahāvideha, will be finally enlightened, will be liberated, will get

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§ 34. ]
Vivāgasuyam.
131
perfect bliss and will put an end to all miseries.] ( End of the Second Lecture of the Second Book called “ The Fruits of Good Acts.” )
THIRD LECTURE: (The Introduction to the third lecture, in the usual terms, is to be inserted here.)
There was a city nomed Vîrapura, a park named Manorama, a king named Vîrakanhamitta who had a queen named Siri; they had a prince named, Sujāa who had five hundred wives such as Balasirî and others. The arrival of the Samana, the asking of the previous birth of Sujāa by Goyamasāmî, Mahavira explaining that he was, in his previous birth, a householder named Usabhadatta, had made a houseless monk Pupphadatta accept alms, his human birth was decided and then he was born as Subāhu ( and all other things are to be supplied here exactly as in the case of Subāhu, down to ) will be liberated in the country of Mahāvideha. ( End of the Third Lecture of the Second Book called “The Fruits of Good Acts.” )
FOURTH LECTURE: (The Introduction to the fourth lecture, in the usual terms, is to be inserted here.)
There was a city named Vijayapura, a park named Nandanavana ( or Manorama ), a demigod named Asoga, a king named Vāsavadatta who had a queen named Kanhā; they had a prince named Suvāsava who had five hundred wives such as Bhaddā and others ( and all other things are to be supplied here exactly as in the case of Subahu, down to ) the asking of the previous

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132 The Eleventh Anga [ II. Lects. 2–10. birth by Goyamasami and Mahavira explaining that he was king Dharapāla in the city of Kosambî and had made a houseless monk Vesamanabhadda accept alms and was then born here ( and so forth, down to ) will be liberated. (End of the Fourth Lecture of the Second Book called “ The Fruits of Good Acts.” )
FIFTH LECTURE: ( The Intrduction to the fifth lecture, in ihe usual terms, is to be inserted here.)
There was a city named Sogandhiyā, a park named Nîlāsoa, a demigod named Sukāla, a king nained Appadihaa who had a queen nam:d Sukannā, and they had a prince named Mahachanda who had a wife named Arahadatta who had given birth to a son named Jindāsa. The arrival of the Tîrthankara, the expounding of the previous birth of Jinadāsa by Mahavira viz. that he was a king named Meharaha who had made a houseless monk Sudhamma accept the alms ( and so forth, down to ) will be liberated. ( End of the Fifth Lecture of the Second Book called “ The Fruits of Good Acts.” )
SIXTH LECTURE : ( The Introduction to the sixth lecture, in the usual terms, is to be inserted here.)
There was a city named Kanagapura, a park named Seyāsoya, a demigod named Virabhadda, a king named Piyachanda who had a queen named Subhaddā and they had a prince named Vesamana who was a crowned prince and who had five hundred wives such as Sirîdevî and

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§ 34. ] Vivāgasuyam.
133 others with whom his marriage had taken place, the arrival of the Tîrthankara ( and so forth, down to the expounding by Mahavira the previous birth of Vesamana viz. that he was a king named Mitta in the city of Manivayā and he had made a houseles monk Sambhûtivijaya accept alms (and so forth, down to ) will be liberated. ( End of the Sixth Lecture of the Second Book called “The Fruits of Good Acts.” )
SEVENTH LECTURE: (The Introduction to the seventh lecture, in the usual terms, is to be inserted here.)
There was a city named Mahapura, a park named Rattasoga, a demigod named Rattapāa, a king named Bala who had a queen named Subhaddā and they had a prince named Mahabbala who had five hundred wives such as Rattavaî and others with whom his marriage had taken place, the arrival of the Tîrthankara ( and so forth, down to ) the expounding of the previous birth of Mahabbala by Mahāvira viz. that he was .a householder named Nāgadatta in the city of Manipura and he had made the houseless monk Indapura accept the alms ( and so forth, down to ) will be liberated. ( End of the Seventh Lecture of the Second Book called “The Fruits of Good Acts." )
EIGHT” LECTURE : (The Introduction to the eighth Lecture, in the usual terms, is to be inserted here.)
There was a city named Sughosa, a park named Devaramana, a demigod named Vîrasena,

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134
The Eleventh Anga [ II. Lects. 2–10.
a king named Ajjunna who had a queen named Tattavatî and they had a prince nam d Bhaddanandî who had five hundred wives such as Sirîdevi and others ( and so forth, down to ) the expounding of his previous birth by Mahavira viz. that he was a householder named Dhammaghosa in the city of Mahāghosa and he hud made a houseless monk Dhammasîha accept the alms ( and so forth, down to ) will be liberateil. (End of the Eighth Lecture of the Second Book called “ The Fruits of Good Acts.” )
NINTH LECTURE: (The Introduction to the ninth lecture, in the usual terms, is to be inserted here.)
There was a city named Champā, a park named Punnabhadda, a demigod namd Punnabhadda, a king named Datta who mal i queen named Rattavai anil they had a prince named Mahachhanda who was the crowned prince and he had five hundred wives such as Sirikāntā and others. ( and so forth, down to the expoun liniy of the previous birth of Mahachanıla by Maliavîra viz. that he was a king named Jiyasattî in the city of Tiginchhî and had made a houseless monk named Dhammavīriya accept the alms ( and so forth, down to ) will be liberated.' ( End of the Ninth Lecture of the Second Book called “ The Fruits of Good Acts.")
TENTH LECTURE: ( The Introduction to the tenth lecture, in the usual terms, is to be inserted here.)
Truly, oh, Jambîl, at that time and at that

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§ 34. ] Vivāgasuyam.
135 period there was a city named Sāyaya, a park named Uttarakuru, a demigod named Pāsamiya, a king named Mittanandî who had a queen named Sirikantā and they had a prince nained Varadatta who had five hundred queens such as Varasenā and others, the arrival of the Tîrthankara, the acceptance of the religious duty of a Săvaga--a layman, asking of the previous birth of Varadatta by Goyamsumî, the deciding of the human birth, and the expounding of the previous birih by Maharira viz. that he was a king named Vimalavāhan in the city of Satadu vāra and he saw a houseless monk named Dhaminaruchi coming to him and having done so he made him accept the alms, his human birth was, therefore, decided and he was born here as Varadatta. [ Here the rest is to be supplied exactly as in the case of Subāhu incluving the occurring of the thought, down to the acceptance of monkhood, then his being born from one heaven to another ( and so forth, down to ) his going to Savatthasiddha heaven, then in Mahāvideha as in the case of Dadhapainna ( and so for!h, down to ) will be liberated, will get enlightenment, will get perfect bliss and will put an end to all miseri es.
In this way, oh, Jambii ! the Samana, the blessed Mahā vira, who has obtained emancipation, has expounded this as the purport of the Tenth Lecture of the Second Book called “The Fruits of Good Acts.” Then Jambû said : “ Reverend Sir !

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136
The Eleventh Anga
[ II. Lects. 2-10.
so it is, so it is.” (End of the Tenth Lecture of the Second Book called " The Fruits of Good "Acts.")
End of the Second Book of the Eleventh Anga
called Vivāgasuyam.
End of the Eleventh Anga
called Vivāgasuyam.
A Bow to the Suyadevatā* : There are two books of the Vivagasuyam viz. Duhavivāgā--the Fruits of Bad Acts, and Subavivāgā—the Fruits of Good Acts. In Dubavivāgā there are ten lectures each having only one chapter and they are to be studied in ten days. The same is the case with Subavivāgā. ( Here the rest is to be supplied exactly as in the case of the Ãyāra i.e. the Ãchārānga Sûtra. )
Suyadevatā ( Sk. Shrutadevata ) the deity presie ding over the Shruta or the Sacred Literature.

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॥ विपाकसूत्रवृत्तिः ॥
त्वा श्रीवर्धमानाय, वर्द्धमानश्रुताध्वने । विपाकश्रुतशास्त्रस्य वृत्तिकेयं विधास्यते ॥ १ ॥
[ पृ. ३ ] विपाकश्रुतमिति कः शब्दार्थः । उच्यते, विपाकःपुण्यपापरूपकर्मफलं ' तत्प्रतिपादनपरं श्रुतं - ' आगमो' विपाकश्रुतम् । इदं च द्वादशाङ्गस्य प्रवचनपुरुषस्यैकादशमङ्गं । इह च शिष्टसमयपरिपालनार्थं मङ्गलसम्बन्धाभिधेयप्रयोजनानि किल वाच्यानि भवन्ति । तत्र चाधिकृतशास्त्रस्यैव सकलकल्याणकारि सर्ववेदिप्रणीतश्रुतरूपतया भावनन्दीरूपत्वेन मङ्गलस्वरूपात् न ततो भिन्नं मङ्गलमुपदर्शनीयम् 1 अभिधेयं च शुभाशुभकर्मणां विपाकः, स चास्य नाम्नैवाभिहितः । प्रयोजनमपि श्रोतृगतमनन्तरं कर्म्मविपाकावगमरूपं नाम्नैवोक्तमस्य । यत्किल कर्मविपाकावेदकं श्रुतं तत् शृण्वतां प्रायः कर्मविपाकावगमो भवत्येवेति, यत्तु निःश्रेयसावाप्तिरूपं परम्पराप्रयोजनमस्य तदाप्तप्रणीततयैव प्रतीयते । नं ह्याप्ता यत्कथञ्चिन्निःश्रेयसार्थं न भवति तत्प्रणयनायोत्सहन्ते आप्तत्वहानेरिति । सम्बन्धोऽप्युपायोपेयभावलक्षणो नाम्नैवास्य प्रतीयते । तथाहिइदं शास्त्रमुपायः कर्म्मविपाकावगमस्तूपेयमिति । यस्तु गुरुपर्वक्रमलक्षणसम्बन्धोऽस्य तत्प्रतिपादनायेदमाह ।
"

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तेणं कालेण' मित्यादि, अस्य व्याख्या- तेणं कालेणं तेणं समएणं 'ति तस्मिन् काले तस्मिन् समये, णकारो वाक्यालङ्कारा. र्थत्वात् एकारस्य च प्राकृतभवत्वात् । कालसमययोः को विशेषः ? उच्यते, सामान्यो वर्तमानावसर्पिणीचतुर्थांरकलक्षणः कालो विशिष्टः पुनस्तदेकदेशभूतः समय इति, अथवा तेन कालेन हेतुभूतेन तेन समयेन हेतुभूतेनैव । ' होत्थ' त्ति अभवत् , यद्यपि इदानीमध्यस्ति सा नगरी तथाऽप्यवसर्पिणीकालस्वभावेन हीयमानत्वाद्वस्तुस्वभावानां वर्णकग्रन्थोक्तस्वरूपा सुधर्मस्वामिकाले नास्तीति कृत्वाऽतीतकालेन निर्देशः कृतः। 'वण्णओ 'त्ति 'रिद्धिस्थिमियसमिद्धे' त्यादि वर्णकोऽस्या अवगन्तव्यः, स चौपपातिकवद् द्रष्टव्यः । 'पुन्नभद्दे चेइए' ति पूर्णभद्राभिधाने 'चैत्ये' व्यन्तरायतने । ' अहापडिरूवं जाब विहरइ 'त्ति अनेनेदं सूचितं द्रष्टव्यम्-" अज्जसुहम्मे थेरे अहापडिरूवं उग्गिहइ अहा. उग्गिण्हित्ता संजमेणं तवसा अप्पाणं भावेमाणे विहरइ " तत्र येन प्रकारेण प्रतिरूपः-साधूचितस्वरूपो यथाप्रतिरूपोऽतस्तमवग्रहं-आश्रयमिति 'विहरइ' आस्ते । 'जामेव दिसं पाउन्भूया' यस्या दिशः सकाशात् ' प्रादुर्भूता' प्रकटीभूता आगतेत्यर्थः ' तामेव दिसिं पडिगया' तस्यामेव दिशि प्रतिगतेत्यर्थः ।।
'सत्तुस्सेहे 'त्ति सप्तहस्तोत्सेधः सप्तहस्तप्रमाण इत्यर्थः ॥
'जहा गोयमसामी तहा' इति यथा गौतमो भगवत्यां वर्णितः तथाऽयमिह वर्णनीयः । कियदूरं यावत् ? इत्याह-' जाव झाणकोट्टो 'त्ति ' झाणकोट्ठोवगए' इत्येतत्पदं यावदित्यर्थः , स

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चायं वर्णकः - ' समचउरंस संठाण संठिए वज्जरिसहनारायसंधयणे ' त्ति विशेषणद्वयमपीदमागमसिद्धं ' कणगपुलगनिघसपम्हगोरे' कनकस्य - सुवर्णस्य यः पुलको -लवस्तस्य यो निकषः - कषपट्टे रेखालक्षणः तथा पम्ह 'त्ति पद्मगर्भस्तद्वद् गौरो यः स तथा, ' तत्ततवे ' तप्तं - तापितं तपो येन स तथा, एवं हि तेन तपस्तप्तं येन कर्माणि संताप्य तेन तपसा स्वात्माऽपि तपोरूपः संतापितो यतोऽन्यस्यासंस्पृश्यमिव जातमिति, महातव प्रशस्ततपाः बृहत्तपा वा, ' उराले ' भीमः अतिकष्टतपः कारितया पार्श्ववर्त्तिनामल्पसत्त्वानां भयजनकत्वादुदारो वा प्रधान इत्यर्थः ' घोरः ' निर्घृणः परीषहाद्यरातिविनाशे “ अन्यैर्दुरनुचरगुणः ‘ घोरतवस्सी ' घेोरैस्तपोभिस्तपस्वी 'घोरबंभचेरवासी' घोरे - अल्पसत्त्वदुरनुचरत्वेन दारुणे ब्रह्मचर्ये वस्तुं शीलं यस्य स तथा उच्छूढसरी रे' उच्छूढम् - उज्झितमिव उज्झितं शरीरं येन तत्प्रतिकर्मत्यागात् ' संखित्तविउलते उलेस्से' संक्षिप्ता शरीरान्तर्वर्तिनीत्वाद्विपुला च - विस्तीर्णा अनेकयोजनप्रमाणक्षेत्रास्थितवस्तुदहनसमर्थत्वात् तेजोलेश्या - विशिष्टतपोजन्यलब्धिविशेषप्रभवा तेजोज्वाला यस्य स तथा 'उड्डुंजाणू ' शुद्रपृथिव्यासनवर्जनात् औपग्रहिकनिषयाया अभावाच उत्कटुकासनः सन्नुपदिश्यते ऊर्ध्वं जानुनी यस्य स ऊर्ध्वजानुः 'अहो - सिरो' अधोमुखो नोर्ध्वं तिर्यग्वा विक्षिप्तदृष्टिरिति भावः 'झाणकोट्ठोवगए ' ध्यानमेव कोष्ठो ध्यानकोष्ठस्तमुपगतो यः स तथा ' विहरइ 'ति — संजमेणं तवसा अप्पाणं भावेमाणे विहरइ' इत्येवं दृश्यं, 'जायसड्डे' प्रवृत्तविवक्षितार्थश्रवणवाञ्छः यावत्करणादिदं दृश्यं ' जायसंसए' प्रवृ
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तानिर्द्धारितार्थप्रत्ययः 'जायकोउहल्ले ' प्रवृत्तश्रवणौत्सुक्यः ३ ' उत्पन्नसड्ढे ' प्रागभवदुद्भूतश्रवणवाञ्छः, उत्पन्नश्रद्धत्वात् प्रवृत्तश्रद्धः इत्येवं हेतुफलविवक्षणान्न पुनरुक्तता, एवं उप्पन्नसंसए उत्पन्नको हल्ले ३ संजा यसड्डे संजायसंसए संजायकोउहल्ले ३ समुप्पन्नसडे समुप्पन्नसंसए समुप्पन्नकोउहल्ले ३ ' व्यक्तार्थानि नवरमेतेषु पदेषु संशब्द: प्रकर्षादिवचनः । अन्ये वाहुः - ' जातश्रद्धो ' जातप्रश्न वाञ्छः १, सोऽपि कुतो ?, यतो जातसंशय: २, सोऽपि कुतो ?, यतो जातकुतूहल: ३, अनेन पदत्रये - णावग्रह उक्तः, एवमन्येन पदानां त्रयेण त्रयेण ईहा १ वाय २ धारणा ३ उक्ता भवन्तीति, ' तिक्खुत्तो 'त्ति 'त्रिकृत्वः ' त्रीन् वारान् आयाहिण ' त्ति आदक्षिणात् - दक्षिणपार्श्वादारभ्य प्रदक्षिणो- दक्षिणपार्श्ववर्ती आदक्षिण प्रदक्षिणोऽतस्तं ' वंदइ 'त्ति स्तुत्या 'नमंसइ 'त्ति नमस्यति प्रणामतः ॥
"
इह यत्करणादिदं दृदयं ' सुस्सूसमाणे नम॑समाणे विणएणं पंजलिउडे अभिमुहे 'त्ति व्यक्तं च ॥
[पृ. ४] 'दुहविवागा यत्ति 'दुःखविपाकाः पापकर्मफलानि दुःखानां वा - दुःखहेतुत्वात् पापकर्मणां विपाकास्ते यत्राभिधेयतया सन्त्यसौ 'वरणाणगर' मिति न्यायेन दुःखविपाकाः - प्रथम श्रुतस्कन्धः, एवं द्वितीयः सुखचिपाकाः, ' तए णं 'ति ततः - अनन्तरमित्यर्थः ॥
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' मियउत्ते ' इत्यादिगाथा, तत्र ' मियउत्ते 'ति मृगापुत्राभिधानराजसुतवक्तव्यताप्रतिबद्धमध्ययनं मृगापुत्र एव १, एवं सर्वत्र,

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नवरम् ‘उज्झियए 'त्ति उज्झितको नाम सार्थवाहपुत्रः २, 'अभग्ग' त्ति सूत्रत्वादभग्नसेनो विजयाभिधानचौरसेनापतिपुत्रः ३, 'सगडे 'त्ति शकटाभिधानसार्थवाहसुतः ४, 'बहस्सइ 'त्ति सूत्रत्वादेव बृहस्पतिदतनामा पुरोहितपुत्रः ५, नंदी' त्ति सूत्रत्वादेव नन्दिवर्द्धनो राजकुमारः ६, 'उंबर 'त्ति सूत्रत्वादेव उदुम्बरदत्तो नाम सार्थवाहसुतः, 'सोरियदत्ते' शौरिकदत्तो नाम मत्स्यबन्धपुत्रः ८, चशब्दः समुच्चये 'देवदत्ता यत्ति देवदत्ता नाम गृहपतिसुता ९, चः समुच्चये 'अंजू य' त्ति अञ्जूनामसार्थवाहसुता १०, चशब्दः समुच्चये, इति गाथासमासार्थः, विस्तरार्थस्तु यथास्वमध्ययनार्थावगमादवगम्य इति ।।
एवं खलु'त्ति ' एवं ' वक्ष्यमाणप्रकारेण 'खलु' वाक्यालङ्कारे सव्वोउयवण्णओ 'त्ति सर्वर्तुककुसुमसंछन्ने नंदणवणप्पगासे इत्यादिरुद्यानवर्णको वाच्य इति, चिराइए 'त्ति चिरादिकंचिरकालीनप्रारम्भमित्यादिवर्णकोपेतं वाच्यं, यथा पूर्णभद्रचैत्यमौपपातिके।
[पृ. ५] 'अहीणवन्नओ'त्ति 'अहीणपुन्नपंचिंदियसरी रे' इत्यादिवर्णको वाध्यः ‘अत्तए 'त्ति आत्मजः-सुतः ‘जाइअंधे' त्ति जात्यन्धो-जन्मकालादारभ्यान्ध एव 'हुंडे यत्ति हुण्डकश्च सर्वावयवप्रमाणविकलः । 'वायव्वे 'त्ति वायुरस्यास्तीति वायवो-वातिक इत्यर्थः, ' आगिई आगिइमेत्ते 'त्ति अङ्गावयवानामाकृतिः-आकारः किंविधा ? इत्याह-आकृतिमात्रं-आकारमात्रं नोचितस्वरूपमित्यर्थः ।

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'रहस्सियं 'ति राहसिके जनेनाविदिते 'फुट्टहडाहडसीस 'त्ति स्फुटितकेशसंचयत्वेन विकीर्णकेशं 'हडाहर्ड 'ति अत्यर्थं शीर्ष-शिरो यस्य स तथा, ' मच्छियाचडकरपहयरेणं'ति मक्षिकाणां प्रसिद्धानां चटकरप्रधानो–विस्तरवान् यः प्रहकरः-समूहः स तथा अथवा मक्षिकाचटकराणां-तद्वन्दानां यः प्रहकरः स तथा तेन ‘अणिज्जमाणमग्गे'त्ति 'अन्चीयमानमार्गः ' अनुगम्यमानमार्गः, मलाविलं हि वस्तु प्रायो मक्षिकाभिरनुगम्यत एवेति ‘कालणवडियाए 'त्ति कारुण्यवृत्त्या - वित्तिं कप्पेमाणे 'त्ति जीविकां कुर्वाणः ॥ ___जाव समोसरिए 'त्ति इह यावत्करणात् 'पुव्वाणुपुल्विं चरमाणे गामाणुगामं दूइज्जमाणे' इत्यादिवर्णको दृश्यः, 'तं महया जणसदं च 'त्ति सूत्रत्वान्महाजनशब्दं च, इह यावत्करणात् 'जणबृहं च जणबोलं चे' त्यादि दृश्य, तत्र जनव्यूहः-चक्राचाकारः समूहस्तस्य शब्दस्तदभेदाज्जनव्यूह एवोच्यतेऽतस्त बोल:-अव्यक्तवर्णो ध्वनिरिति ।
'इंदमहे इ वत्ति इन्द्रोत्सवो वा, इह यावत्करणात् ' खंदमहे वा रुद्दमहे वा जाव उज्जाणजत्ता इ वा, जन्नं बहवे उग्गा भोगा जाव एगदिसिं एगाभिमुहा' इति दृश्यम् , इतो यद्वाक्यं तदेवमनुसर्त्तव्यं, सूत्रपुस्तके सूत्राक्षराण्येव सन्तीति, 'तए णं से पुरिसे तं जाइअंधपुरिसं एवं वयासी-नो खलु देवाणुप्पिया ! अज्ज मियग्गामे नयरे इंदमहे इ वा जाव जत्ता इ वा जन्नं एए उग्गा जाव एगदिसिं एगाभिमुहा णिग्गच्छंति, एवं खलु देवाणुप्पिया ! समणे भगवं महावी रे जाव इह समागए इह संपत्ते इहेव मियग्गामे णगरे मिगवणुज्जाणे अहापडिरूवं

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। ७ ]
उग्गहं उग्गिण्हित्ता संजमेणं तवसा अप्पाणं भावेमाणे विहरइ, तए णं से अंधपुरिसे तं पुरिसं एवं वयासी' इति ॥
[पृ. ६.] 'विजयस्स तीसे य' धम्म' त्ति इदमेवं दृश्यं · विजयस्स रन्नो तीसे य महइमहालियाए परिसाए विवित्तं धम्ममाइक्खइ जहा जीवा बझंती' त्यादि परिषद् यावत् परिगता 'जाइअंधे'त्ति जातेरारम्यान्धो जात्यन्धः, स च चक्षुरुपधातादपि भवतीत्यत आह-'जायअंधारूवे ' त्ति जातं-उत्पन्नमन्धकं-नयनयोरादित एवानिष्पत्तेः कुत्सिताङ्गं रूपं-स्वरूपं यस्यासौ जातान्धकरूपः ॥
'अतुरियं' ति अत्वरितं मनःस्थैर्यात् , यावत्करणादिदं दृश्यम्'अचवलम्संभंते जुगंतरपलोयणाए विट्ठीए पुरओ रियं' ति तत्राचपलंकायजापभ्याभावत् क्रियाविशेषणे चैते, तथा ' असंभन्त' भ्रमरहितः युग-यूपरतत्प्रमाणो भृभगोऽपि टुगं तस्यान्तरे-मध्ये प्रलोकनं यस्याः सा तथा तया दृष्टया-चक्षुषा 'रियं 'ति ईर्या-गमनं तद्विषयो मार्गोऽपीर्याऽस्तां 'जेणेव ' ति यस्मिन् देशे॥
[पृ. ७.] 'हट्ट जाव 'त्ति इह ' हट्ठतुट्ठमाणंठिए' इत्यादि दृश्यम्, एकार्थाश्चैते शब्दाः ॥
" हव्वं 'ति शीघ्रम् ॥ 'जओ णं 'ति यस्मात् ॥ 'जाया यावि होत्था' चाप्यभवदित्यर्थः ॥ [पृ. ८.] 'वत्थपरियट्ट 'ति वस्त्रपरिवर्तनम् ॥

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[ ८ ] ‘से जहानामए' त्ति तद्यथा नामेति वाक्यालङ्कारे ।
'अहिमडे इ वा सप्पकडेवरे इ वा' इह यावत्करणात् 'गोमडे इ वा सुणहमडे इ वा' इत्यादि द्रष्टव्यम् ॥
'तओ वि णं 'ति ततोऽपि-अहिकडेवरादिगन्धादपि ।
'अणिद्वतराए चेव 'त्ति अनिष्टतर एव गन्ध इति गम्यते, इह यावत्करणात् ' अकंततराए चेव अपियतराए चेव अमणुन्नतराए चेव
चेव अमणासतराए चेव 'त्ति दृश्यम्, एकार्थाश्चैते । 'मुच्छिए ' इत्यत्र 'गढिए गिद्धे अझो बन्ने' इति पदत्रयमन्यद् दृश्यम्, एकार्थान्येतानि चत्वार्यपीति ॥
'अज्झथिए' इत्यत्र 'चिंतिए कपिए पत्थिए मणोगए संकप्पे' इति दृश्यम्, एतान्यप्येकार्थानि । ___'पुरापोराणाणं दुच्चिन्नाणं' इहाक्षरघटना 'पुराणानां' जरठानां कक्खरडीभूतानामित्यर्थः 'पुरा' पूर्वकाले 'दुश्चीर्णानां' प्राणातिपातादिदुश्चरितहेतुकानां 'दुप्पडिकंताणं' ति दुःशब्दोऽभावार्थस्तेन प्रायश्चित्तप्रतिपत्त्यादिना अप्रतिक्रान्तानां-अनिवर्तितविपाकानामित्यर्थः, 'असुभाणं 'ति अमुखहेतूनां 'पावागं 'ति पापानां दुरात्वभावानां 'कम्माणं 'ति ज्ञानावरणादीनाम् ॥
[पृ. ९.] 'पुव्वभवे के आसि' इत्यत एवमध्येयं-' किंनामए वा किंगोत्ते वा' तत्र नाम यादृच्छिकमभिवानं गोत्रं तु-यथार्थकुलं वा ' कयरंसि गामंसि वा नगरंसि वा किं वा दच्चा किं वा मोचा किं वा

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समायरेत्ता केसि वा पुरापोराणाणं दुच्चिन्नाणं दुप्पडिक्कंताणं असुहाणं पावाणं कम्माणं पावगं फलवित्तिविसेसं पञ्चणुब्भवमाणे विहरइ 'त्ति ॥
'गोयमा इत्ति गौतम इत्येवमामन्त्र्येति गम्यते ॥
'रिद्वित्थिमिए 'त्ति ऋद्धिप्रधानं स्तिमितं च-निर्भयं यत्तथा, 'वण्णओ 'त्ति नगरवर्णकः, स चौपपातिकबद्दष्टव्यः, 'अदर-सामंते' त्ति नातिदूरे न च समीपे इत्यर्थः, 'खेडे 'त्ति धूलीप्राकारं ॥ 'रिद्ध' त्ति 'रिस्थिमियसमिद्धे ' इति द्रष्टव्यम् ; ' आभोए 'त्ति विस्तारः 'रटउडे 'त्ति राष्ट्रकूटो-मण्डलोपजीवी राजनियोगिकः ॥
'अहम्मिए 'त्ति अधार्मिको यावत्करणादिदं दृश्यम्-' अधम्माणुए अधम्मिटे अधम्मपलोई अधम्मपलजणे अधम्मसमुदाचारे अधम्मेणं
चेव वित्तिं कप्पेमाणे दुस्सीले दुवए ' त्ति तत्र अधार्मिकत्वप्रपञ्चनायोच्यते–' अधम्माणुए ' अधर्म-श्रुतचारित्राभावं अनुगच्छतीत्यधर्मानुगः; कुत एतदेवमित्याह-अधर्म एव इष्टो-वल्लभः पूजितो वा यस्य सोऽधमिष्ठः अतिशयेन वाऽधर्मी-धर्मवर्जित इत्यधम्मिष्ठः, अत एवाधर्माख्यायी-अधर्मप्रतिपादकः अधर्मख्यातिर्वा-अविद्यमान धर्मोऽयमित्येवंप्रसिद्धिकः, तथाऽधर्म प्रलोकयति-उपादेयतया प्रेक्षते यः स तथा, अत एवाधर्मप्ररजनः-अधर्मरागी अत एवाधर्मः समुदाचारः-समाचारो यस्य स तथा, अत एवा धर्मेण-हिंसादिना वृत्ति-जीविकां कल्पयन् सन् दुःशील:-शुभस्वभावहीनः दुर्वतश्च-व्रतवर्जितः दुष्प्रत्यानन्दःसाधुदर्शनादिना नानन्यन्त इति ।

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[..] [ पृ. १०.] — आहेवच्चं 'ति अधिपतिकर्म, यावत्करणादिदं दृश्यं–पो रेवच्चं सामित्तं भट्टित्तं महत्तरगत्तं आणाईसरसेणावच्चं कारेमाणे 'त्ति तत्र पुरोवर्तिवं-अग्रेसरत्वं स्वामित्वं-नायकत्वं भर्तृत्वपोषकत्वं महत्तरकत्वं-उत्तमत्वं आज्ञेश्वरस्य–आज्ञाप्रधानस्य यत्सेनापतित्वं तदाज्ञेश्वरसेनापत्यं कारयन्–नियोगिकैर्विधापयन् पालयन् स्वयमेवेति ॥ ___ 'करेहि य 'त्ति करैः-क्षेत्राद्याश्रितराजदेयद्रव्यैः · भरेहि य 'त्ति तेषामेव प्राचुर्यैः, “विद्धोहि यत्ति वृद्धिभिः-कुटुम्बिनां वितीर्णस्य धान्यस्य द्विगुणादेब्रहणैः, वृत्तिभिरिति क्वचित् , तत्र वृत्तयो-राजादेशकारिणां जीविकाः ?, 'उक्कोडाहि यत्ति लञ्चाभिः 'पराभएहि य' त्ति पराभवैः 'देज्जेहि य' अनाभवदातव्यैः ‘भेज्जेहि य ' त्ति कुन्तकम्-एतावद्र्व्यं त्वया देयमित्येवं नियन्त्रणया नियोगिकस्य देशादेयत्समप्पणमिति, लंछपोसेहि यत्ति लञ्छा:-चौरविशेषाः संभाव्यन्ते तेषां पोषाः-पोषणानि तैः, 'आलीवणेहि यत्ति व्याकुललोकानां मोषणार्थं ग्रामादिप्रदीपनकैः ‘पंथको हि यत्ति सार्थधातैः 'उवीलेमाणे 'त्ति अवलीपयन्–बाधयन् ॥
'विहम्मेमाणे 'त्ति विधर्मयन्--स्वाचारभ्रष्टान् कुर्वन् 'तज्जमाणे ' त्ति कृतावष्टम्भान् तर्जयन्-ज्ञास्यथ रे यन्मम इदं च इदं च न दत्स्वेत्येवं भेषयन् 'तालेमाणे ' त्ति कशचपेटादिभिस्ताडयन् 'निधणे करेमाणे 'त्ति निर्धनान् कुर्वन् विहरति ।।
'तए णं से इक्काई स्टुकूडे विजयवद्धमाणस्स खेडरस सत्कानां बहूणं राईसरतलवरमाडंबियकोडुंबियसेद्विसत्थवाहाणं ' इह 'तलवराः'

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"]
राजप्रसादवन्तो राजोत्थासैनिकाः ‘माडम्बिकाः' मडम्बाधिपतयो मडम्बं च-योजनद्वयाभ्यन्तरेऽविद्यमानप्रामादिनिवेशः सन्निवेशविशेषः शेषाः प्रसिद्धाः, ॥
कज्जेसु' त्ति कार्येषु-प्रयोजनेषु अनिप्पन्नेषु 'कारणेसु 'त्ति सि साधयिषितप्रयोजनोपायेषु विषयभूतेषु ये मन्त्रादयो व्यवहारान्तास्तेषु, तत्र मन्त्राः-पर्यालोचनानि गुह्यानि-रहस्यानि निश्चयाः-वस्तुनिर्णयाः व्यवहाराः-विवादास्तेषु विषयेषु ॥
'एयकम्मे' एतद्धयापारः एतदेव वा काम्यं-कमनीयं यस्य स तथा, 'एयप्पहाणे ' त्ति एतत्प्रधानः एतन्निष्ठा इत्यर्थः, 'एयविज्जे' त्ति एषैव विद्या-विज्ञानं यस्य स तथा ' एयसामायारे ' त्ति एतज्जीतकल्प इत्यर्थः 'पावकम्मं ' ति अशुभं-ज्ञानावरणादि ‘कलि- . कलुसं ' ति कलहहेतुकलुषं मलीमसमित्यर्थः ॥
जमगसमगं 'ति युगपत् 'रोगायंक' त्ति रोगा-व्याधयस्त एवातङ्काः-कष्टजीवितकारिणः । 'सासे' इत्यादि श्लोकः, 'जोणिसूले त्ति अपपाठः ‘कुच्छिसूले' इत्यस्यान्यत्र दर्शनात् , 'भगंदले 'त्ति भगन्दरः ‘अकारए' त्ति अरोचकः, 'अच्छिवेयणा' इत्यादि श्लोकातिरिक्तं, 'उदरे' त्ति जलोदरं । शृङ्गाटकादयः स्थानविशेषाः ।
[पृ. ११ ] 'विज्जो' त्ति वैद्यशास्त्रे चिकित्सायां च कुशलः 'विज्जपुत्तो व 'त्ति तत्पुत्रः · जाणुओ व 'त्ति ज्ञायकः-केवलशास्त्रकुशल: 'तेगिच्छिओ व 'त्ति चिकित्सामात्रकुशलः 'अत्यसंपयाणं दलयइ 'त्ति अर्थदानं करोतीत्यर्थः,

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[ १२ ]
'सत्यकोसहत्थगय 'त्ति शस्त्रकोशो-नखरदनादिभाजनं हस्ते गतो-व्यवस्थितो येषां ते तथा ॥ ___ 'अवदहणाहि य' त्ति दम्भनैः ‘अवण्हाणेहि य ' त्ति तथाविधद्रव्यसंस्कृतजलेन स्नानैः · अणुवासणाहि य' त्ति अपानेन जठरे तैलप्रवेशनैः ' बत्थिकम्मेहि य 'त्ति चर्मवेष्टनप्रयोगेण शिरःप्रभृतीनां स्नेहपूरणैः गुदे वा वादिक्षेपणैः । निरुहेहि यत्ति निरुहः-अनुवास एव केवलं द्रव्यकृतो विशेष: ‘सिरावेहेहि य' त्ति नाडीवेधैः 'तच्छणेहि य'त्ति क्षुरादिना त्वचस्तनूकरणैः 'गेहिपच्छहि य 'त्ति हृस्वैस्त्वचो विदारणैः । सिरोवत्थीहि य 'त्ति शिराबस्तिभिः शिरसि बद्धस्य चर्मकोशकस्य द्रव्यसंस्कृततैलाधारपूरणलक्षणाभिः, प्रागुक्तबस्तिकर्माणि सामान्यानि अनुवासना निरुहशिरोबस्तयस्तु तद्भेदाः 'तप्पणाहि य' त्ति तर्पणैः स्नेहादिभिः शरीरबृंहणैः ‘पुडपागेहि य' त्ति पुटपाकाः-पाकविशेषनिष्पन्ना औषधिविशेषाः ‘छल्लीहि य' त्ति छल्लयो-रोहिणीप्रभृतयः
'सिलियाहि यत्ति शिलिकाः-किराततिक्तकप्रभृतिकाः 'गुलियाहि य' त्ति द्रव्यवटिकाः 'ओसहेहि य' त्ति औषधानि-एकद्रव्यरूपाणि ' भेसज्जेहि य ' त्ति भैषयानि–अनेकद्रव्ययोगरूपाणि पथ्यानि चेति ।
[पृ. १२ ] • संत 'त्ति श्रान्ता देहखेदेन 'तंत' त्ति तान्ता मनःखेदेन-'परितंत' त्ति उभयखेदेनेति ‘रज्जे य रटे य' इत्यत्र

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[ १३ ]
यावत्करणादिदं दृश्यं- कोसे य कोडागारे य वाहणे य 'त्ति, 'मुच्छिए गढिए गिद्धे अज्झोववण्णे'त्ति एकार्थाः, 'आसाएमाणे' त्यादय एकार्थाः, 'अट्टदुहट्टवसट्टे'त्ति आर्तो मनसा दुःखितो-दुःखातॊ देहेन वशात्तस्तुइन्द्रियवशेन पीडितः, ततः कर्मधारयः, 'उज्जला' इह यावत्करणादिदं दृश्यं-' विडला कक्कसा पगाढा चंडा दुहा तिव्वा दुरहियास 'त्ति एकार्था एव, ' अणिवा अकंता अप्पिया अमणुन्ना अमणामा' एतेऽ पि तथैव ॥
'पुव्वरत्तावरत्तकालसमयंसि 'त्ति पूर्वरात्रो-रात्रेः पूर्वभाग अपररात्रो-रात्रेः पश्चिमो भागस्तल्लक्षणो यः कालसमयः-कालरूपः समयः स तथा तत्र 'कुडुंबजागरियाए 'त्ति कुटुम्बचिन्तयेत्यर्थः, 'अज्झथिए 'त्ति आध्यात्मिकः आत्मविषयः, इह चान्यान्यपि पदानि दृश्यानि, तद्यथा-'चिंतिए 'त्ति स्मृतिरूपः · कप्पिए 'त्ति बुद्ध्या व्यवस्थापितः 'पत्थिए 'त्ति प्रार्थितः प्रार्थनारूपः 'मणोगए 'त्ति मनस्येव वृत्तो बहिरप्रकाशितः संकल्प:-पर्यालोचः, 'इट्टे 'त्यादीनि पञ्चैकार्थिकानि प्राग्वत् , 'धिज्जे 'त्ति ध्येया 'वेसासिय'त्ति विश्वसनीया 'अणुमय' त्ति विप्रियदर्शनस्य पश्चादपि मता अनुमतेति, 'नाम ति पारिभाषिकी सञ्ज्ञा 'गोयं 'त्ति गोत्रं-आन्वर्थिकी स वेति ॥
'किमंग पुण 'त्ति किं पुनः 'अंग' इत्यामन्त्रणे 'गब्भसाडणाहि य' ति शातनाः-गर्भस्य खण्डशो भवनेन पतनहेतवः 'पाडणाहि य' त्ति पातनाः यैरुपायैरखण्ड एव गर्भः पतति 'गालणाहि य इत्ति मैंगों द्रवीभूय क्षरति 'मारणाहि यत्ति मरणहेतवः ।।

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[ १४ ]
[पृ. १३ ] • अकामिय 'त्ति निरभिलाषाः ‘असयंवस' त्ति अस्वयंवशा' अट्टनालिओ'ति अष्टौ नाडयः-शिराः ' अभितरप्पवहाउ' त्ति शरीरस्याभ्यन्तर एव रुधिरादि स्रवन्ति यास्तास्तथोच्यन्ते, 'बाहिरप्पवहाउ 'त्ति शरीराद्वहिः पूयादि क्षरन्ति यास्तास्तथोक्ताः, एता एव षोडश विभज्यन्ते 'अट्टे 'त्यादि, कथमित्याह-'दुवे दुवे 'त्ति द्वे पूयप्रवाहे द्वे च शोणितप्रवाहे, ते च क्वेत्याह-'कन्नंतरेसु' श्रोत्ररन्ध्रयोः, एवमेताश्चतस्रः, एवमन्या अपि व्यारव्येयाः, नवरं धमन्यः-कोष्ठकहड्डान्तराणि 'अग्गियए'ति अग्निको भस्मकाभिधानो वायुविकारः।
[पृ. १४ ] 'जाइअंधे' इत्यत्र यावत्करणात् ‘जाइमूए' इत्यादि दृश्यं, 'हुंडं 'ति अव्यवस्थिताङ्गावयवं ' अंधारूवं 'ति अन्धाकृतिः, 'भीया' इत्यत्रैतदृश्यं 'तत्था उब्बिग्गा संजायभया' भयप्रकर्षाभिधानायैकार्थाः शब्दाः, 'करयले 'त्यत्र 'करयलपरिग्गहियं दसणहं मत्थए अंजलिं कटु' इति दृश्यं, 'नवण्ह ' मित्यत्र ‘मासाणं बहुपडिपुन्नाण' मित्यादि दृश्य, तथा 'जाइअंध' मित्यादि च, * संभंते 'ति उत्सुकः उठाए उट्टेइ 'त्ति उत्थानेनोत्तिष्ठति, ‘पय'त्ति प्रजाः-अपत्यानि, 'रहस्सिगयंसि' त्ति राहस्यिके विजने इत्यर्थः ॥
___'पुरा पोराणाणं'ति पुरा-पूर्वकाले कृतानामिति गम्यम् अत 'एव पुराणानां' चिरन्तनानाम्, इह च यावत्करणात् 'दुच्चिन्नाणं दुप्पडिकंताणं' इत्यादि 'पावगं फलवित्तिविसेस 'मित्यन्तं द्रष्टव्यम् ।

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'अहम्पिए' इत्यत्र यावत्करणादिदं दृश्यं-'बहुनगरनिग्गयजसे सूरे दढप्पहारी 'ति, व्यक्तं च । - 'कालमासे 'त्ति मरणावसरे ।
'सागरोवम जाव 'त्ति 'सागरोपमट्टिईएसु नेरइयत्ताए' द्रष्टव्यम् ।
[पृ. १५ ] 'जाइकुलकोडीजोणिप्पमुहसयसहस्साई 'ति जातौ–पञ्चेन्द्रियजातौ कुलकोटीनां योनिप्रमुखानि-योनिद्वारकाणि योनिशतसहस्राणि तानि तथा ।
'जोणीविहाणंसि 'ति योनिभेदे ।
'खलिणमट्टिय 'त्ति खलीना-आकाशस्थां छिन्नतटोपरिवर्तिनी मृत्तिकामिति ।।
'उम्मुक जाव 'त्ति ' उम्मुक्कबालभावे विनयपरिणयमेत्ते जोव्वणगमणुपत्ते 'त्ति दृश्य, तत्र विज्ञ एव विज्ञकः स चासौ परिणतमात्रश्चबुद्धयादिपरिणामापन एव विज्ञकपरिणतमात्रः ।।
[पृ. १६] 'अणंतरं चयं चइत्त 'त्ति अनन्तरं शरीरं त्यक्त्वा च्यवनं वा कृत्वा ।
'जहादढपइन्ने 'त्ति औपपातिके यथा दृढपतिज्ञाभिधानो भव्यो वर्णितस्तथाऽयमपि वाच्यः, कस्मादेवमित्याह-सा चेव 'त्ति सैव दृढप्रतिज्ञसम्बन्धिनी अस्यापि वक्तव्यतेति, तामेव स्मरयन्नाह

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[ १६ ] 'कलाओ 'त्ति कलास्तेन गृहीष्यन्ते दृढप्रतिज्ञेनेव यावत्करणाच प्रवध्याग्रहणादिः तस्येवास्य वाच्यं, यावत्सेत्स्यतीत्यादि पदपञ्चकमिति, ततः सेत्स्यति-कृतकृत्यो भविष्यति भोत्स्यते-केवलज्ञानेन सकलं ज्ञेयं ज्ञास्यति मोक्ष्यति-सकलकर्मविमुक्तो भविष्यति परिनिर्वास्यति-सकलकर्मकृतसन्तापरहितो भविष्यति, किमुक्तं भवति ! सर्वदुःखानामन्तं करिष्यतीति ॥
॥ प्रथमाध्ययनविवरणम् ।।
॥ उज्झियए॥ [पृ. १६ ] • अहीणे'त्ति अहीणपुण्णपचिंदियसरी रेत्यर्थः, यावत्करणात् ' लक्वणवंजणगुणोववेया माणुम्माणप्पमाणपडिपुनसुजायसव्वंगसुंदरंगी' त्यादि द्रष्टव्यं, तत्र लक्षणानि-स्वस्तिकादीनि-व्य अनानि–मषीतिलकादीनि गुणाः-सौभाग्यादयः मानं-जलद्रोणमानता उन्मानं-अर्द्धभारप्रमाणता प्रमाणं-अष्टोत्तरशताङ्गुलोच्छ्रयतेति, 'बावत्तरीकलापंडियं 'त्ति लेखाद्याः स्त्रीणां तु विज्ञेया एव प्राय इति, 'चउसद्विगणियागुणोववेया' गीतनृत्यादीनि विशेषतः पण्यस्त्रीजनोचितानि यानि चतुष्पष्ठिर्विज्ञाननि ते गणिकागुणाः अथवा वात्स्यायनोक्तान्यालिङ्गनादीन्यष्टो वस्तूनि तानि च प्रत्येकमष्टभेदत्वाच्चतुःषष्टिभवन्तीति, चतुःषष्टया गणिकागुणैरुपेता या सा तथा, एकोनत्रिंशद्विशेषा एकविंशती रतिगुणा द्वात्रिंशच पुरुषोपचाराः कामशास्त्रप्रसिद्धाः ।

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[ १७ ] 'नवंगमुत्तपडिबोहिय' त्ति द्वे श्रोत्रे द्वे चक्षुषी द्वे घ्राणे एका जिह्वा एका त्वक् एकं च मनः इत्येतानि नवाङ्गानि सुप्तानीव सुप्तानि यौवनेन प्रतिबोधितानि-स्वार्थग्रहणपटुतां प्रापितानि यस्याः सा तथा — अटान्सदेसीभासाविसारय 'त्ति रूढिगम्यं 'सिंगारागार चारुवेस' त्ति शृङ्गारस्य–सविशेषस्यागारमिव चारवेषो यस्याः सा तथा, ' गीयरइगधन्वनट्टकुसल' त्ति गीतरतिश्चासौ गन्ध-नाट्यकुशला चेति समासः, गन्धर्व नृत्यं गीतयुक्तं नाट्यं तु नृत्यमेवेति, 'संगयगय' त्ति 'संगयगयभणियविहियविलाससललियसलावनिउणजुत्तोवयारकुसले' ति दृश्यं सङ्गतानि-उचितानि गतादीनि यस्याः सा तथा, सललिताः-प्रसन्नतोपेता ये संलापास्तेषु निपुणा या सा तथा,
[पृ. १७.] युक्ताः-सङ्गता ये उपचारा-व्यवहारास्तेषु कुशला या सा तथा, ततः पदत्रयस्य कर्मधारयः, 'सुंदरथण' त्ति एतेनेदं दृश्यं– सुंदरथणजहणवयणकरचरणनयणलावण्णविलासकलिय' त्ति व्यक्तं नवरं जघनं-पूर्वकटीभागः लावण्यं-आकारस्य स्पृहणीयता विलासः -स्त्रीणां चेष्टाविशेषः 'ऊसियज्झय' त्ति ऊर्वीकृतजयपताका सहस्रलाभेति व्यक्तं विदिन्नछत्तचामरबालवीयणीय' त्ति वितीर्णराज्ञा प्रसादतो दत्तं उत्रं चामररूपा वालव्यजनिका यस्याः सा तथा, 'कन्नीरहप्पयाया यावि होत्य' त्ति कर्णीरथः-प्रवहणं तेन प्रयातंगमनं यस्याः सा तथा 'वाडपी' ति समुच्चये ' होत्थ ' त्ति अभवदिति, ' आहेवच्चं' ति आधिपत्यम्-अधिपतिकर्म, इह यावत्करणादिदं दृश्यं- पोरवच्चं' पुरोवर्तित्वं-अग्रेसरत्वमित्यर्थः ‘भर्तृत्वं'

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[१८]
पोषकत्वं ' स्वामित्वं ' स्वस्वामिसम्बन्धमात्रं ' महत्तरगत्तं ' महत्तरत्वं शेषवेश्याजनापेक्षया महत्तमताम् ' आणाईसरसेणावच्चं ' आज्ञेश्वरःआज्ञाप्रधानी यः सेनापतिः - सैन्यनायकस्तस्य भावः कर्म वा आज्ञेश्वरसेनापत्यम् आज्ञेश्वरसेनापत्यमिव आज्ञेश्वरसेनापत्यं कारेमाणा ' कारयन्ती परै: ' पालेमाणा ' पालयन्ती स्वयमिति ॥
अहीण' त्ति ' अहीणपुन्नपंचिदियसरीरे ' त्ति व्यक्तं च, याव त्करणादिदं दृश्यं ' लक्खण वंजणगुणोववेए' इत्यादि ।
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'भूई' इत्यत्र यत्करणात् 'नामे अणगारे गोयमगोत्तेण १मित्यादि ' संखित्तविउलतेयले से ' इत्येतदन्तं दृश्यं ॥
' छछट्टेणं जहा पन्नत्तीए ' त्ति यथा भगवत्यां तथेदं वाच्यं, ' तचैवं- द्वेणं अणिक्खित्तेणं तवोकम्मेणं अप्पाणं भावेमाणे विहरह, तणं से भगवं गोय दुक्खमणपारण गंसि' 'पढम' इत्यत्र यावत्करणादिदं दृश्यं पदमाए पोरिसीए सज्झायं करेइ बीयाए पोरिसीए झाणं झियाइ तझ्याए पोरिसीए अतुरियमचवलमसंभंते मुहपोत्तियं पडिले हेइ भायणवत्थाइं पडिलेहेइ भायणाणि पमज्जति भायणाणि उग्गाद्देह जेणेव समणे भगवं महावीरे तेणामेव उवागच्छद् २ समणं भगवं महावीरं वंदइ नमसइ २ एवं बयासी - इच्छामि णं भंते । तुज्झेहिं अन्भणुण्णाए समाणे छटुक्खमणपारणगंसि वाणियगामे नगरे उच्चनीय मज्झिमकुलाई घरसमुदाणरस भिक्खायरियाए अडित्तए ' गृहेषु भिक्षार्थं भिक्षाचर्यया - भैक्षसमाचारेणाटितुमिति वाक्यार्थः, 'अहा

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[ १९ ]
सुहं देवाणुप्पिया ! मा पडिबंध' स्खलनां मा कुर्वित्यर्थः, 'तए णं भगवं गोयमे समणेणं ३ अब्भणुन्नाए समाणे समणस्स ३ अंतियाओ पडिनिक्खमइ अतुरियमचवलमसंभंते जुगंतरप्पलोयणाए दिट्ठिए पुरओ रियं सोहेमाणे ' त्ति ।।
संनद्ववद्धवम्मियगुडिए' त्ति संनद्धाः सन्नहत्या कृतसन्नाहाः तथा बद्धं वर्म-त्वक्त्राणविशेषो येषां ते बद्धवर्माणस्त एव बद्धकमिकाः, तथा गुडा-महास्तनुत्राणविशेषः सा संजाता येषां ते गुडितास्ततः कर्मधाग्यः, 'उप्पीलियकच्छे ' त्ति उत्पीडिता-गाढतरबद्धा कक्षा उरोबन्धनं येषां ते तथा तान् ' उदामियघंटे' त्ति उद्दाभिता-अपनीतबन्धना प्रलम्बिता इत्यर्थः घण्टा येषां ते तथा तान् ‘नाणामणिरयणविविहगेविजे' त्ति नानामणिरत्नानि विविधानि ग्रैवेयकानि-ग्रीवाभरणानि उत्तरकञ्चुकाश्च-तनुत्राणविशेषाः सन्ति येषां ते तथा, अत एव 'पडिकप्पिए' त्ति कृतसन्नाहादिसामग्रीकान् ‘झयपडागवरपंचामेलआरूढहत्यारोहे ' ध्वजाः-गरुडादिष्वजाः पताकाः-गरुडादिवर्जितास्ताभिर्वरा ये ते तथा पश्च आमेलकाः-शेखरका येषां ते तथा आरूढा हस्त्यारोहा-महामात्रा येषु ते तथा, ततः पदत्रयस्य कर्मधारयोऽतस्तान् , 'गहियाउहप्पहरणा' गृहीतानि आयुधानि प्रहरणाय येषु अथवा आयुधान्यक्षेप्याणि प्रहरणानि तु क्षेप्याणीति ॥ __ 'सन्नद्धबद्धवम्मियगुडिए ' सि एतदेव व्याख्याति-' आविदगुडे ओसारियपक्खरे 'सि आविद्धा-परिहिता गुडा येषां ते तथा,

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[ २० ]
गुडा च यद्यपि हस्तिनां तनुत्राणं रूढा तथाऽपि देशविशेषापेक्षयाऽश्वानामपि संभवतीति, अवसारिता-अवलम्बिताः पक्खराः-तनुत्राणविशेषा येषां ते तथा तान् , 'उत्तरकंचुइयओचूलमुहचंडाधरचामर थासगपरिमंडियकडिय' त्ति उत्तरकञ्चुकः-तनुत्राण विशेष एव येषामस्ति ते तथा, तथाऽवचूलकैर्मुखं चण्डाधरं-रौद्रावरौष्ठं येषां ते तथा, तथा चामरैः थासकैश्च-दर्पणैः परिमण्डिता कटी येषां ते तथा, ततः कर्मधारयोऽतस्तान् , 'उप्पीलियसरासणपट्टीए'त्ति उत्पीडिताकृतप्रत्यञ्चारोपणा शरासनपट्टिका-धनुर्यष्टिर्बाहुपष्टिका वा यैस्ते तथा तान् , 'पिणिद्धगेविज्ज' त्ति पिनद्धं-परिहितं अवेयकं यैस्ते तथा तान् , विमलवरबद्धचिंधपट्टे' विमलो वरो बद्धश्चिह्नपट्टो–नेत्रादिमयो यैस्ते तथा तान् ।
[पृ. १८. ] ' अवउडगबंधणं' ति अवकोटकेन–कृकाटिकाया अधोनयनेन बन्धनं यस्य स तथा तम् , 'उक्खित्तकन्ननासं' ति उत्पाटितकर्णनासिकं नेहतुप्पियगतं' ति स्नेहस्नेहितशरीर 'बज्झकक्खडियजुणियच्छ' ति वध्यश्चासौ करयोः-हस्तयोः कट्यां-कटीदेशे युगं-युग्मं निवसित इव निवसितश्चेति समासोऽतस्तम्, अथवा वध्यस्य यत्करकटिकायुगं-निन्द्यचीवरिकाद्वयं तन्निवसितो यः स तथा तं ॥
___ 'कंठेगुणरत्तमल्लदामं' कण्ठे-गले गुण इव-कण्ठसूत्रमिव रक्तं-लोहितं मल्लदाम-पुष्पमाला यस्य स तथा तं 'चुनगुंडियगायं'

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[ २१ ]
गैरिकक्षोदागुण्डितशरीरं ' चुन्नयं ' ति संत्रस्तं 'बज्झपाणपीयं ' ति वध्या बाह्या वा प्राणाः-उच्छ्वासादयः प्रतीताः प्रिया यस्य स तथा तं 'तिलंतिलं चेव छिज्जमाणं' ति तिलशश्छिद्यमानमित्यर्थः 'कागणिमंसाई खावियं ' काकणीमांसानि तदेहौत्कृत्तहूस्वमांसखण्डानि खाद्यमानं 'पावं ' ति पापिष्ठं 'खक्खरसएहि हम्ममाणं 'ति खर्खरा-अश्वोत्त्रासनाय चर्ममया वस्तुविशेषाः स्फुटितवंशा वा तैर्हन्यमानं-ताड्यमानं 'अप्पणो से सयाई ति आत्मन:-आत्मीयानि 'से' तस्य स्वकानि। ___'अज्झथिए' आत्मगतः, इहेदमन्यदपि दृश्यं 'कप्पिए' कल्पितो-भेदवान् कल्पिको वा-उचितः 'चिंतिए' स्मृतिरूपः 'पत्थिए'प्रार्थितो भगवदुत्तरप्रार्थनाविषयः ‘मणोगए ' त्ति अप्रकाशित इत्यर्थः संकल्पो-विकल्पः 'समुप्पज्जित्था' समुत्पन्नवान् ' अहो णं इमे पुरिसे पुरापोराणाणं दुच्चिन्नाणं दुप्पडिक्कंताणं असुभाणं पावाणं कम्माणं पावगं फलवित्तिविसेसं पच्चणुब्भवमाणे विहरइ, न मे दिट्ठा गरगा वा नेरइया वा पञ्चक्खं खलु अयं पुरिसे निरयपडिरूवियं वेयणं वेएइ त्ति कछु' इत्येतत्प्रथमाध्ययनोक्तं वाक्यमाश्रित्याधिकृताक्षराणि गमनीयानीति ॥ ___ 'रिद्धि ' त्ति — रिथिमियसमिद्धे' इत्यादि दृश्य, तत्र ऋद्धभवनादिभिर्वृद्धिमुपगतं स्तिमितं-भयवर्जितं समृद्धं-धनादियुक्तमिति ॥ ___'महयाहि०' इह ' महयाहिमवंतमलयमंदरमहिंदसारे' इत्यादि दृश्यं, तत्र महाहिमवदादयः पर्वतास्तद्वत्सारः प्रधानो यः स तथा

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[ २२ ]
• पासाईए' इत्यत्र ‘पासाईए दरिसणिजे अभिरूवे पडिरूवे ' त्ति दृश्य, तत्र प्रासादोयो-मनःप्रसन्नताहेतुः दर्शनीयो-यं पश्यचक्षुर्न श्राम्यति अभिरूपः-अभिमतरूपः प्रतिरूपः-द्रष्टारं प्रति रूपं यस्येति ॥
[पृ. १९] 'नगरवलीवद्दे ' इत्यादौ बलीबर्दा–बर्द्धितगवाः पड्डिका-हस्वमहिष्यो हस्वगोस्त्रियो वा वृषभाः-साण्डगमः ' कूडगाहे' त्ति कूटेन जीवान् गृह्णातीति कूटग्राहः ॥
'अहम्मिए' त्ति धर्मेण चरति व्यवहरति वा धार्मिकस्तन्निषेधादधार्मिकः, यावत्करणादिदं दृश्यम्-' अहम्माणुए ' अधर्मान्पापलोकान् अनुग छतीत्यधर्मानुगाः ‘अहम्मि?' अतिशयेनाधर्मोधर्मरहितोऽधर्मिष्ठः 'अहम्मखाई' अधर्मभाषणशीलः अधार्मिक प्रसिद्धिको वा ' अधम्मपलोई ' अधर्मानेव-परसम्बन्धिदोषानेव प्रलोकयति-प्रेक्षते इत्येवंशीलोऽधर्मप्रलोकी 'अहम्मपलज्जणे' अधर्म एव-हिंसादौ प्ररज्यते-अनुरागवान् भवतीत्यधर्मपरो जनः अहम्मसमुदाचारो' अधर्मरूपः समुदाचारः-समाचारो यस्य स तथा 'अहम्मेणं चेव वित्तिं कप्पमाणे ' त्ति अधर्मेण-पापकर्मणा वृत्तिं'जीविकां कल्पयमानः-कुर्वागः तच्छील इत्यर्थः 'दुस्सीले ' दुष्टशील: 'दुव्वए' अविद्यमाननियम इति ‘दुप्पडियाणंदे' दुष्प्रत्यानन्दःबहुभिरपि सन्तोषकारणैरनुत्पद्यमानसन्तोष इत्यर्थः ।
'अहीण' ति 'अहीणपुण्ण पंचेंदियसरी रे' त्यादि दृश्यम् ॥

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[ २३ ]
'आवन्नसत्त' त्ति गर्भे समापन्नजीवेत्यर्थः ।
'धन्नाओ णं ताओ अम्मयाओ' त्ति अम्बा-जनन्यः, इह यावत्करणादिदं दृश्यं-'पुन्नाओ णं ताओ, तासिं अम्मयाणं सुलद्धे जम्मजीवियफले' त्ति व्यक्तं च ॥
_ 'उहेहि य ति गवादीनां स्तनोपरिभागैः 'थणेहि यत्ति व्यक्तं 'वसणेहि य' त्ति वृषणैः--अप्डैः 'छेप्पाहि य' त्ति पुन्छः ककुदै:स्कन्धशिखरैः ‘वहेहि य' त्ति व्है:-स्कन्धैः कर्णादीनि व्यक्तानि 'कंबलेहि य' त्ति सास्नाभिः 'सोल्लिएहि य' त्ति पक्वैः 'तलिएहि य' त्ति स्नेहेन पक्वैः 'भज्जिएहि य' त्ति भ्रष्टैः 'परिसुक्केहि यत्ति स्वतः शोषमुपगतैः 'लावणेहि य' त्ति लवणासंस्कृतैः सुरा -तन्दुल धवाटिछल्लीनि पन्ना मधु च-माक्षिकनिष्पन्नं मेरकं-तालफलनिप्पन्नं जातिश्च-जातिकुरमण मद्यमेव सीधु च गुढघातकीसंभवं प्रसन्ना-द्राक्षादिद्रव्यजन्या ननःप्रसत्तिहेतुरिति । ' आसाएमाणीओ' त्ति विशेषेण खादयन्त्योऽपमेव त्यजन्त्य खर्जूगदेरिव परिभाएमाणी
ओ' त्ति ददत्यः 'परिझुंजमाणीओ' त्ति सर्वमुपभुञ्जानाः अल्पमप्यपरित्यव्यन्यः शुष्का-शुष्केव शु'का रुधिरक्षयात् 'भुक्ख' त्ति भोजनाकरणाद्वीनबलतया बुभुक्षायुक्तेन बुभुक्षा अत एव निमींसा 'ओलुग्ग' त्ति अवरुग्णा-भग्नमनोवृत्तिः 'ओलुग्गसरीरा' भग्नदेहा ‘णित्तेय' त्ति गतकान्तिः ‘दीणविमणवयण' त्ति दीना-दैन्यवती विमनाः-शून्यचित्ता हीणा च-भीतेति कर्मधारयः, ' दीणविमणवयण'

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[ २४ ] त्ति पाठान्तरं, तत्र विमनस इव विगतचेतस इव वदनं यस्याः सा तथा, दीना चासौ विमनबदना चेति समासः, 'पंडुल्लइयमुहा' पाण्डुकृतमुखी पाण्डुरीभूतवदनेत्यर्थः 'ओमंथियणयणवयणकमले ' त्ति 'ओमंथिय' त्ति अधोमुखीकृतानि नयनवदनरूपाणि कमलानि यया सा तथा, 'ओहय 'त्ति 'ओहयमणसंकप्पा' विगतयुक्तायुक्तविवेचनेत्यर्थः, इह यावत्करणादिदं दृश्यं-' करतलपल्लत्थमुहा' करतले पर्यस्तंनिवेशितं मुखं यया सा तथा — अइज्झाणोवगया भूमीगयदिट्ठीया झियाइ' त्ति ध्यायति-चिन्तयति ॥
'इमं च णं' ति इतश्चेत्यर्थः 'भोमे कूडग्गाहे जेणेव उप्पला कूडग्गाही तेणेव उवागच्छइ उवाच्छित्ता उप्पलं कूडग्गाहिणि
ओहयमणसंकप्प' इत्यादि सूत्रं प्रागुक्तसूत्रानुसारेण परिपूर्ण कृत्वाऽ. ध्येयं, सूचीमात्रत्वात्पुस्तकस्य ॥
[पृ. २०.] 'ताहिं इट्ठाहिं' इत्यत्र पञ्चकलक्षणादकादिदं दृश्यं- कंताहिं पियाहिं मणुन्नाहिं मणामाहिं ' एकार्थाश्चैते, ' वग्गूहिं' ति वाग्भिः 'एगे' त्ति सहायाभावात् ' अबीए ' त्ति धर्मरूपसहायाभावात् ॥
‘सन्नद्धबद्धवम्मियकवए' पूर्ववत् यावत्करणात् 'उप्पीलियसरासणपट्टीए' इत्यादि 'गहियाउहप्पहरणे' इत्येतदन्तं दृश्यम् ।। ___ 'संपुनदोहल' त्ति समस्तवाञ्छितार्थपूरणात् ' सम्माणियदोहल' त्ति वाञ्छितार्थसमानयनात् ‘विणीयदोहल' त्ति वाञ्छाविनय

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[ २५ ] नात् 'विच्छिन्नदोहल त्ति विवक्षितार्थवाञ्छाऽनुबन्धविच्छेदात् ‘संपन्नदोहल' त्ति विवक्षितार्थभोगसंपाद्यानन्दप्राप्तेरिति ।
'भीया' इत्यत्र 'तत्था तसिया संजायभया' इति दृश्यं, भयोत्कर्षप्रतिपादनपराण्येकार्थकानि चैतानि ।।
[पृ. २१] 'सव्वओ' त्ति सर्वदिक्षु 'समंत 'त्ति विदिक्षु चेत्यर्थः, · विपलाइत्थ' विपलायितवन्तीति ।
'अयमेयारूवं ' त्ति इदमेवंप्रकारं वक्ष्यमाणस्वरूपमित्यर्थः । 'महया २ चिच्ची' त्ति महता २ चिच्चीत्येवं चित्कारेणेत्यर्थः । . 'आरसिय ' त्ति आरसितं-आरटितम् ॥
'सोच' त्ति अवधार्य ॥
'एयकम्मे ' इत्यत्रेदं दृश्यम्-' एयप्पहाणे एयविजे एयसमायरे' त्ति ।
'अट्टहट्टोवगए ' त्ति आर्त-आर्तध्यानं दुर्घ-दुःखस्थगनीयं दुर्वार्यमित्यर्थः उपगतः-प्राप्तो यः स तथा ।
[पृ. २२ ] 'जायणिदुया यावि ' त्ति जातानि-उत्पन्नान्यपत्यानि निर्वृतानि-निर्यातानि मृतानीत्यर्थो यस्याः सा जातनिर्द्वता वाऽपीति समर्थनार्थः, एतदेवाह-जाता जाता दारका विनिघातमापद्यन्ते तस्या इति गम्यम् ॥
'सारक्खमाणी' त्ति अपायेम्यः 'संगोवेमाणि ' ति वस्त्राच्छादनगर्भगृहप्रवेशनादिभिः ।

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[ २६ ]
'टिइवडियं वत्ति स्थितिपतितां कुल क्रमागतां वर्द्धमानकादिकां पुत्रजन्मक्रियां ' चंदरपासणियं व ' त्ति अन्वर्थानुसारिणं तृतीयदि - वसोत्सवं 'जागरियं' ति षष्ठीरात्रिजागरणप्रधानमुत्सवम् ।
'मोष्णं गुणनिष्पन्न' त्ति गौणं- अप्रधानमापि स्यादत उक्तंगुण निप्पन्नमिति ॥
6
जहा दडपने ' त्ति औपपातिके यथा दृढप्रतिज्ञो वर्णितस्तथाऽयमपीह वाच्यः, किमवधिकं तत्र तत्सूत्रमित्याह - यावत् ' निव्वाघातगिरिकंदरमल्लीणे व्व चंपगपायवे सुहं विहरइति ॥ कालधम्मुण' त्ति मरणेन ।
6
"
[ पृ. २३ . ] ' लवणसमुद्दपोर्याववत्तियं' व समुद्रे पोतविपत्तिर्यस्य स तथा तं निवडभंडसारं 'कालधम्मुणा संजुत्तं ' ति मृतमित्यर्थः
निमग्नसारभाण्ड मित्यर्थः, शृण्वन्ति ते तथेति ये
यथेत्यतदपेक्ष्य ||
"
"
हत्थनिक्खेवं 'ति हस्ते निक्षेपो - न्यास: समर्पणं यस्य द्रव्यस्य तद्धरतनिक्षेपं, 'बाहिर भंडसारं च' हस्तनिक्षेपव्यतिरिक्तं च भाण्डसारं - सारभाण्डं गृहीत्वा एकान्तदूरम पक्रामन्ति - विजयमित्र सार्थवाहभार्या यास्तत्पुत्रस्य च दर्शनं ददति—तदर्थमपहरन्तीति यावत् ।
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परसुणियत्ता इव ' त्ति परशुनिकृत्तेव - कुठारच्छिन्नेव ' चम्पकलते ' ति 'मित्त ' इत्यत्र यावत्करणादिदं दृश्यं - 'नाइणियगसंबंधि त्ति, तत्र मित्राणि - सुहृदः ज्ञातयः - समानजातयः निजका - पितृव्यादयः

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सम्बन्धिनः-श्वसुरपाक्षिकाः, ‘रोयमाणी' त्ति अश्रूणि मुञ्चन्ती 'कंदमाणी' ति आक्रन्दं महाध्वनि कुर्वाना 'विलवमाणी' ति आर्तस्वरं कुर्वन्ती ।
'अणोहट्टए' त्ति यो बलाद्धस्तादौ गृहीत्वा प्रवर्तमानं निवारयति सोऽपघट्टकस्तदभावादनपधट्टकः, 'अणिवारिए' त्ति निषेधकरहितः, अत एव 'सक्छंदमइ । त्ति स्वच्छन्दा स्वदशेन वा मतिरस्य स्वच्छन्दमतिः, अत एव ' सइरप्पयारे' स्वैरं-अनिवास्तितया प्रचारो यस्य स तथा 'वेसदारपसंगी ति वेश्याप्रसङ्गी कलत्रप्रसङ्गी चेत्यर्थः, अथवा वेश्यारूपा ये दारास्तत्प्रसङ्गीति ।
'भोगभोगाई' ति भोजनं भोगः-परिभोगः भुज्यन्त इति भोगाः-शब्दादयो भोगार्हाः भोगा भोगभोगा-मनोज्ञाः शब्दादय इत्यर्थः ।
[पृ. २४.] 'मुच्छिए ' त्ति मूच्छितो-मूढो दोषेष्वपि गुणाध्यारोपात् ' गिद्धे ' त्ति तदाकाङ्क्षावान् — गढिए ' त्ति प्रथितस्तद्विषयस्नेहतन्तुसंदर्भितः ‘अज्झोववन्ने' त्ति आधिक्येन तदेकाग्रतां गतोऽध्युपपन्नः । अत एवान्यत्र कुत्रापि वस्त्वन्तरे 'सुईच' त्ति स्मृति स्मरणं 'रइं च' त्ति रति-आसक्ति ‘धिई च' त्ति धृतिं वा चित्तस्वास्थ्यम् ‘अविंदमाणे ' त्ति अलभमानः ' तच्चित्ते' त्ति तस्यामेव चित्तं-भावमतः सामान्येन वा मनो यस्य स तथा 'तम्मणे' त्ति द्रव्यमन: प्रतीत्य विशेषोपयोगं वा · तल्लेस' त्ति कामध्वजागताशुभात्मपरिणामविशेषः, 'लेश्याहि' कृष्णादिद्रव्यसाचिव्यजनित आत्मप

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रिणाम इति, 'तदझवसाणे ' त्ति तस्यामेवाध्यवसानं-भोगक्रियाप्रयनविशेषरूपं यस्य स तथा, 'तदट्ठोवउत्ते' त्ति तदर्थ-तत्प्राप्तये उपयुक्तः-उपयोगवान् यः स तथा, 'तयप्पियकरणे' त्ति तस्यामेवापितानि-ढौकितानि करणानि-इन्द्रियाणि येन स तथा, 'तब्भावणाभाविए' त्ति तद्भावनया-कामध्वजाचिन्तया भावितो-वासितो यः स तथा,
कामध्वजाया गणिकाया बहून्यन्तराणि च-राजगमनस्यान्तराणि “छिदाणि य' त्ति छिद्राणि राजपरिवारविरलत्वानि 'विवराणि य' त्ति शेषजनविरहान् 'पडिजागरमाणे' त्ति गवेषयन्निति ॥
'इमं च णं' त्ति इतश्चेत्यर्थः ।
'हाए' इत्यत्र यावत्करणादिदं दृश्यं ‘कयबलिकम्मे ' देवतानां विहितबलिविधानः ‘कयकोउयमंगलपायच्छित्ते 'त्ति कृतानिविहितानि कौतुकानि च-मषीपुण्ड्रादीनि मङ्गलानि च-सिद्धार्थकदध्यक्षतादीनि प्रायश्चित्तानीव दुःस्वप्नादिप्रतिघातहेतुत्वेनावश्यंकरणीयत्वाघेन स तथा ॥
'मणुस्सवग्गुरापरिक्खित्ते' त्ति मनुष्या वागुरेव-मृगबन्धनमिव सर्वतो भवनात् तया परिक्षिप्तो यः स तथा ॥
'आसुरुत्ते ' त्ति आशु-शीघ्रं रुप्तः क्रोधेन विमोहितो यः स आशुरुप्तः आसुरं वा-असुरसत्कं कोपेन दारुणत्वादुक्तं-भणितं यस्य स आसुरोक्तः रुष्ट:-रोषवान् — कुविए ' त्ति मनसा कोपवान् ' चंडि

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क्किए' त्ति चाण्डिक्यितो-दारुणीभूतः 'मिसिमिसेमाणे ' त्ति क्रोधवालया ज्वलन् 'तिवलियभिउर्डि णिडाले साहट्ट' त्ति त्रिवलीकां भृकुटिं लोचनविकारविशेषं ललाटे संहृत्य-विधायेति 'अवउडगबंधणं' अवकोटनेन च-ग्रीवायाः पश्चाद्भागनयनेन बन्धनं यस्य स तथा तं।
'पुरापोराणाणं' इत्यत्र यावत्करणात् 'दुच्चिन्नाणं दुप्पडिकंताणं' इत्यादि दृश्यम् ॥
[पृ. २५ ] 'वानरपेल्लए' त्ति वानरडिम्भान् ।
'तं एयकम्मे ' त्ति तदिति-तस्मात् एतत्का , इहेदमपरं दृश्यम्-' एयप्पहाणे एयविजे एयसमुदाचारे' त्ति ।।
‘वद्धेहिंति ' त्ति वर्द्धितकं करिष्यतः ॥
'उकिटे 'त्ति उत्कर्षवान् , किमुक्तं भवति ?-'उकिटसरीरे' त्ति ॥
विद्यामन्त्रचूर्णप्रयोगैः, किंविधैः ? इत्याह- हिययुड्डावणेहि. य' त्ति । हृदयोड्डापनैः-शून्यचित्तताकारकैः ‘निण्हवणेहि य' त्ति अदृश्यताकारकैः, किमुक्तं भवति ?–अपहृतधनादिरपि परो धनापहारादिकं यैरपह्नते-न प्रकाशयति तदपह्नवता अतस्तैः ‘पण्हवणेहि य' त्ति प्रस्नवनैः यैः परः प्रस्तुति भजते प्रहृत्तो भवतीत्यर्थः 'वसीकरणेहि य' ति वश्यताकारकैः, किमुक्तं भवति ?-'आभिओगिएहिं' ति अभियोगः-पारवश्यं स प्रयोजनं येषां ते आभियोगिकाः अतस्तैः,,

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अभियोगश्च द्वेधा, यदाह-" दुविहो खलु अभिओगो दवे भावे य होइ नायव्यो । दव्वंमि होति जोगा विज्जा मंता य भावमि ॥ १॥" ( द्विविधः खल्वभियोगो द्रव्ये भावे च भवति ज्ञातव्यः । द्रव्ये भवन्ति योगाः विद्या मन्त्राश्च भावे ॥ १ ॥ 'अभितोगित्त' त्ति वशीकृत्य ।।
[पृ. ३६.] 'निक्खेवो' त्ति निगमनं वाच्यं, तद्यथा-'एवं खलु जंबू समणेणं भगवया जाव संपत्तेणं दुहविवागाणं बिइअस्स अज्झयणस्स अयमद्वे पत्नत्ते त्ति बेमि ' अत्र च इतिशब्दः समाप्तौ 'बेमी' त्ति ब्रवीम्यहं भगवत उपश्रुत्य न यथाकथञ्चिदिति ॥
॥ विषाकश्रुते द्वितीयाध्ययनविवरणम् ।।
॥ अभग्गसेण ॥ [पृ. २६.] ' तच्चस्स उक्खेवो' त्ति तृतीयाध्ययनस्योत्क्षेपः -प्रस्तावना वाच्या, सा चैव-' जइ णं भंते ! समणेणं भगवया जाव संपत्तेणं दुहविवागाणं दोच्चस्स अज्झयणस्स अयमढे पन्नत्ते तच्चस्स णं भंते ! के अद्वे पन्नत्ते ।' 'एवं खलु' त्ति ' एवं ' वक्ष्यमाणप्रकारेणार्थः प्रज्ञप्तः ' खलु' वाक्यालङ्कारे — जंबु' त्ति आमन्त्रणं ।
देसप्यंते । ति मण्डलप्रान्ते ।

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'विसमगिरिकंदरकोलंबसन्निविटा' विषमं यद्गिरेः कन्दरं -कुहरं तस्य यः कोलम्बः-प्रान्तस्तत्र सन्निविष्टः-सन्निवेशिता या सा तथा, कोलंबो हि लोके अवनतं वृक्षशाखाप्रमुव्यते इहोपचारतः कन्दरप्रान्तः कोलम्बो व्याख्यातः, 'वंसोकलंकपागारपरिक्रिवत्ता' वंशीकलङ्का-वंशीजालीमयी वृतिः सैव प्राकारस्तेन परिक्षिप्ता-वेष्टिता या सा तथा, 'छिन्नसेलविसमप्पवायफरिहोवगूढा' छिन्नो-विभक्तोऽ वयवान्तरापेक्षया यः शैलस्तस्य सम्बन्धिनो ये विषमाः प्रपाताः-गतस्त एव परिखा तयोपगूढा-वेष्टिता या सा तथा । ___'अभितरपाणीये ' ति व्यक्तं, 'मुदुल्लभजलपेरंता' सुष्टु दुर्लभं जलं पर्यन्तेषु यस्याः सा तथा, 'अणेगखंडी' अनेका नश्यतां नराणां मार्गभूताः खण्डयः-अपद्वाराणि यस्यां साऽनेकखण्डीति 'विदियजणदिण्णनिग्गमप्पवेसा' विदितानामेव-प्रत्यभिज्ञातानां जनानां दत्तो निर्गमः प्रवेशश्च यस्यां सा तथा, 'सुबहुस्स वि' सुबहोरपि 'कुवियजणस्स वि' मोषव्यावर्तकलोकस्य दुष्प्रध्वस्या चाप्यभवत् ॥
'अहम्मिए' त्ति अधर्मेण चरतीत्यावमिकः, यावत्करणात् 'अधम्मिटे' अतिशयेन निर्मः अवमिष्ठो निस्तूंशकर्मकारित्यात् 'अधम्मक्खाई 'अधर्ममाख्यातुं शीलं यस्य स तथा 'अधम्माणुए' अधर्मकर्तव्यम् अनुज्ञा-अनुमोदनं यस्यासावधर्मानुज्ञः अधर्मानुगो वा 'अधम्मप्पलोयई' अधर्ममेव प्रलोकयितुं शीलं यस्यासावधर्मप्रलोकी 'अधम्मपलज्जणे' अधर्मप्रायेषु कर्मसु प्रकर्षण रज्यते इति अधर्मप्ररजनः, रलयोरैक्यमिति कृत्वा रस्य स्थाने लकारः, 'अधम्मसिल

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समुदायारे' अधर्म एव शीलं स्वभावः समुदाचारश्च यत्किञ्चनानुष्ठानं यस्य स तथा ' अधम्मेणं चेव वित्तिं कप्पेमाणे विहरइ' अधर्मेणपापेन सावद्यानुष्ठानेनैव दहनाङ्कननिर्लाञ्छानादिना कर्मणा 'वृत्ति' वर्त्तनं 'कल्पयन् ' कुर्वाणो — विहरती' ति आस्ते स्म, ‘हणछिंदर्भिदवियत्तए' 'हन' विनाशय 'छिन्धि ' द्विधा कुरु । भिन्द' कुन्तादिना भेदं विधेहीत्येवं परानपि प्रेरयन् प्राणिनो विकृन्ततीति हनछिंदभिन्दविकर्तकः, हनेत्यादयः शब्दाः संस्कृतेऽपि न विरुद्धाः अनुकरणरूपत्वादेषां, 'लोहियपाणी' प्राणिविकर्त्तनेन लोहितौ रक्तरक्ततया पाणी हस्तौ यस्य स तथा 'बहूणगरणिग्गयजसे' बहुषु नगरेषु निर्गतं-विश्रुतं यशो यस्य स तथा, इतो विशेषणचतुष्कं व्यक्तम्, 'असिलद्विपढममल्ले ' असिष्ठिः-खड्गलता तस्यां प्रथमः-आद्यः प्रधान इत्यर्थः मल्लो–योधः यः स तथा, 'आहेवचं' ति अधिपतिकर्म यावत्करणात् 'पोरेवच्चं ' सामित्तं भट्टित्तं महत्तरगत्तं आणाईसरसेणावच्चं ' ति दृश्य, व्याख्या च पूर्ववत् ॥
[ पृ. २७. ] 'गंठिभेयगाण ये' ति घुघुरादिना ये ग्रन्थीः छिन्दन्ति ते ग्रन्थिभेदकाः ‘संधिच्छेयगाण ये' ति ये भित्तिसन्धीन् मिन्दन्ति ते सन्धिच्छेदकाः 'खंडपट्टाण य' त्ति खण्ड:-अपरिपूर्णः पट्टः-परिधानपट्टो येषां मद्यधूतादिव्यसनाभिभूततया परिपूर्णपरिधानाप्राप्तेः ते खण्डपट्टाः-बूतकारादयः, अन्यायव्यवहारिण इत्यन्ये, धूर्ता इत्यपरे, 'खंडपाडियाण' मिति क्वचिदिति, 'छिन्नभिण्णबाहिराहियाणं' ति छिन्ना हस्तादिषु भिन्ना नासिकादिषु 'बाहिराहिय' त्ति नगरादेर्बा

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[ ३३ ]
ह्यकृताः, अथवा — बाहिर ' त्ति बाह्याः स्वाचारपरिभ्रंशाद्विशिष्टजनबहिवर्तिनः ‘अहिय' त्ति अहिता प्रामादिदाहकत्वाद् अतो द्वन्द्वरततस्तेषां 'कुडंगं' वंशादिगहनं तद्वद्यो दुर्गमत्वेन रक्षार्थमाश्रयणीयत्वसामर्थ्यात्स तथा ॥
'उवीलेमाणे' त्ति उपपीडयन् ‘विहम्मेमाणे' ति विधर्मयन्विगतधर्म कुर्वन् , अर्थापहारे हि दानादिधर्माभावः स्यादेवेति, 'तज्जमाणे त्ति तर्जयन् ज्ञास्यसि रे इत्यादि भणन्नतः ‘तालेमाणे' त्ति ताडयन् कषादिधातैः ‘णिच्छाणे ' त्ति प्राकृतत्वात् निःस्थानं-स्थानवर्जितं निधणे' निर्द्धनं गोमहिष्यादिरहितं कुर्वन्निति, कल्पः-उचितो य आय-प्रजातो ट्रयलाभः स कल्पायोऽतस्तम् ॥
अहीण' इत्यत्र · अहीणपुन्नपंचेंदियसरीरा लक्खणवंजणगुणोववेए' त्यादि द्रष्टव्यम् । . 'अवउडय' इत्यत्र यावत्करणात् 'अवउडगबंधणबद्धं उक्खत्तकन्ननासं नेहुत्तुप्पियगत्तं' इत्यादि द्रष्टव्यं व्याख्या च प्राग्वदिति ॥
_ 'पढमंमि चच्चरंसि' प्रथमे चर्च रे-स्थानविशेषे 'निसियावंति' त्ति निवेशयन्ति, 'चुल्लपिउए' त्ति अष्टौ लघुपितृन्-पितुर्लधुभ्रातृन् इत्यर्थः ॥ 'कलणं' त्ति करुणं-करुणास्पदं तं पुरुषं, क्रियाविशेषणं चेदं, 'काकणिमंसाइं' त्ति मांसश्लक्ष्णखण्डानि ॥ ___ 'दोचंसि चच्चरंसि' त्ति द्वितीये चर्च रे 'चुल्लमाउयाओ' त्ति पितृलघुभ्रातृजायाः अथवा मातुर्लघुसपत्नीः ॥

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[ ३४ ]
'एवं तचं' त्ति तृतीये चर्चरे 'अट्ठ महापिउए ' त्ति अष्टौ महापितॄन्-पितुर्येष्ठभ्रातॄन् , एवं यावत्करणात् 'अग्गओ घाएंतीति वाच्यम्' । 'चउत्थे ' त्ति चतुर्थे चर्च रे ‘अट्ठ महामाउयाओ' त्ति पितुर्येष्ठभ्रातृजायाः, अथवा मातुर्येष्ठाः सपत्नी:, पञ्चमे चत्वरे .
[पृ. २८ ] पुत्रानग्रतो घातयन्ति, षष्ठे स्नुषाः वधूः सप्तमे जामातृकान् दुहितुर्भर्तृन् अष्टमे ‘धूयाओ' त्ति दुहितः नवमे 'नत्तुए' त्ति नप्तन् पौत्रान् दोहित्रान् वा दशमे ‘नतुईओ' त्ति नप्तुः-पौत्रीहित्रीर्वा एकादशे 'नत्तुयावइ ' त्ति नप्तृकापतीन् द्वादशे 'नत्तुइणीओ' त्ति नप्तृकिनीः पौत्रदाहित्रभार्याः, त्रयोदशे ‘पिउसियपइय' त्ति पितृष्वसापतिकान् तत्र पितुः स्वसारो-भगिन्यस्तासां पतय एव पतिका-भर्तारः 'चउद्दसे पिउसियाओ' त्ति पितृष्यसः-जनकभगिनीः पञ्चदशे ।
'माउसियापइ य' त्ति मातृष्वसुःपतिकान्-जननीभगिनीभर्तृन् षोडशे 'माउसियाओ'त्ति मातृष्वस:-जननीभगिनीः सप्तदशे 'माउसियाओ' त्ति मातुलभार्याः, अष्टादशे अवशेषं 'मित्तणाइणियगसंबंधिपरियणं' त्ति मित्राणि-सुहृदः ज्ञातयः-समानजातीयाः निजकाःस्वजनाः मातुलपुत्रादयः सम्बन्धिनः-श्वसुरश्यालकादयः परिजनो-दासीदासादिः, ततो द्वन्द्वोऽतस्तत् ।
'अ' इह यावत्करणात् 'दित्ते विच्छड्डियविउलभत्तपाणे' इत्यादि — बहुजणस्स अपरिभूए' इत्येतदन्तं दृश्यम् ॥

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[ ३५ ]
'दिनभइभत्तवेयण' त्ति दत्तं भृतिभक्तरूपं वेतनं-मूल्यं येषां ते तथा, तत्र भृतिः-द्रम्मादिवर्तनं भक्तं तु घृतक गादि ‘कल्लाकल्लिं' ति कल्ये च कल्ये च कल्याकल्यि-अनुदिनमित्यर्थः 'कुद्दालीकाः' भूखनित्रविशेषाः ॥ ____ 'पत्थिकापिटकानि' च वंशमयभाजनविशेषाः; काकी घूकी टिटिभी बकी मयूरी कुर्कुटी च प्रसिद्धा, अण्डकानि च प्रतीतान्येवेति।
[पृ. २९ ] 'तवएमु य ' त्ति नवकानि-सुकुमारिकादितलनभाजनानि 'कवल्लीसु य'त्ति कवल्यो-गुडादिपाकभाजनानि 'कंडुसु' त्ति कन्दवो–मण्डकादिपचनभाजनानि, 'भज्जणएसु य' त्ति भर्जनकानि कर्पराणि धानापाकभाजनानि, अङ्गाराश्च प्रतीताः, 'तलिंति' अग्नौ स्नेहेन. भज्जन्ति-धानावत्पचन्ति 'सोल्लिति य' त्ति ओदनमिव राध्यन्ति खण्डशो वा कुर्वन्ति 'अन्तरावणंसि 'त्ति राजमार्गमध्यभागवतिहट्टे — अंडयपणिएणं' त्ति अण्डकपण्येन ॥
'सुरंचे' त्यादि प्राग्वत्
'जीमियभुत्तुत्तरागयाओ' त्ति जेमिताः-कृतभोजनाः भुक्तोत्तरं भोजनानन्तरमागता उचितस्थाने यास्तास्तथा ।
'पुरिसनेवत्थिज' त्ति कृतपुरुषनेपथ्याः ।
‘सन्नद्ध' इत्यत्र यावत्करणादिदं दृश्यं-सन्नद्धबद्धवम्मियकवइया उप्पोलियसरासणपट्टिया पिणद्धगे विजा विमलवरचिंधपट्टा गहियाउहपहरणावरण त्ति व्याख्या तु प्रागिवेति, ‘भरिएहिं ' ति हस्तपाशितैः

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[ ३६ ] 'फलीएहिं त्ति रफटिकैः ‘निक्कट्ठाहिं' ति कोशकादाकृष्टैः 'असीहिं' ति खङ्गैः ‘अंसागएहिं ' ति स्कन्धमागतैः पृष्टदेशे बन्धनात् 'तोणेहिं' ति शरधीभिः 'सजीवेटिं' ति सजीवैः-कोटयारोपितप्रत्यञ्चैः 'धगृहि ति कोदण्डकैः ‘समुक्खित्तेहिं सरेहिं ति निसर्गार्थमुक्षिप्तैर्बाणैः 'समुल्लासियाहिं' त्ति समुल्लासिताभिः । ‘दामाहि' त्ति पाशकविशेषैः ‘दाहाहिं' त्ति क्वचित् तत्र प्रहरणविशेषैः दीर्घवंशाग्रन्यस्तदात्ररूपैः ‘ओसारियाहिं' त्ति प्रलम्बिताभिः ‘ऊरुघंटाहिं ' ति जवाघण्टिकाभिः ।
[पृ. ३०] 'छिप्पतूरेणं वजमाणेणं' द्रुततूर्येण वाद्यमानेन, ‘महया उक्किट्टि ' इत्यत्र यावत्करणादिदं दृश्यं-' महयाउक्ट्ठिीसीहनायबोलकलयलरवेणं' तत्र उत्कृष्टिश्च-आनन्दमहाध्वनिः सिंहनादश्च प्रसिद्धः बोलश्च-वर्णव्यक्तिवर्जितो ध्वनिः कलकलश्च व्यक्तवचनः स एव तल्लक्षणो यो रवः स तथा तेन 'समुदरवभूयं पिव' त्ति जलधिशब्दप्राप्तमिव तन्मयमिधेत्यर्थः गगनमण्डलमिति गम्यते । ___ 'तं जइ अहं पि' त्ति तत्-तस्माद्यद्यहमपि, इह यावत्करणादिदं दृश्यं-'बहुहिं मित्तणाइणियगसयणसंबंधिपरियणमहिलाहिं अन्नाहि ये' त्यादि, 'दोहलं विणिएज्जामी' त्ति दोहदं व्यपनयामीति कड-इति हेतोः 'तंसि दोहलंसि ' त्ति तस्मिन् दोहदे, इह यावत्करणात् 'अविणिज्जमाणंमि मुक्का मुक्खा ओलग्गा' इत्यादि — अट्टझाणोवगया झियाइ' इत्येतदन्तं दृश्यमिति ।

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[ ३७ ] 'तए णं से ' विजयश्चौरसेनापतिः स्कन्दश्रीयं भार्यामुपहतमनःसंकल्पां भूमिगतदृष्टिकामार्तध्यानोपगतां ध्यायन्तीं पश्यति, दृष्ट्वा एवमवादीत्- किं णं त्वं देवानां प्रिये ! उपहतमनःसङ्कल्पेत्यादिविशेषणा ध्यायसीति, इदं वाक्यमनुसृत्य सूत्रं गमनीयम् । ___ 'इट्ठीसकारसमुदएणं' त्ति ऋद्ध्या-वस्त्रसुवर्णादिसम्पदा सत्कारः-पूजाविशेषस्तस्य समुदायो यः स तथा तेन, 'दसरत्तं ठिइपडियं' त्ति दशरात्रं यावत् स्थितिपतितं-कुलकमागतं पुत्रजन्मानुष्ठानं तत्तथा ॥
[पृ. ३१ ] ‘अट्ठदारियाओ' त्ति, अस्यायमर्थः-'तए णं तस्स अभग्गसेणस्स कुमारस्स अम्मापियरो अभग्गसेणं कुमारं सोहणंसि तिहिकरणणक्खत्तमुहुत्तंसि अट्टहिं दारियाहिं सद्धिं एगदिवसेणं पाणि गिण्हाविंसु' ति, यावत्करणादिदं दृश्यं–'तए णं तस्स अभग्गसेणस्स कुमारस्स अम्मापियरो इमं एयारूवं पीईदाणं दलयंति ' त्ति — अटओ दाओ' त्ति अष्टपरिमाणमस्येति अष्टको दायो–दानं वाच्य इति शेषः, स चैवम्-' अट्ठ हिरण्णकोडीओ अटु सुवण्णकोडीओ' इत्यादि यावत् 'अट्ठ पेसणकारियाओ अन्नं च विपुलधणकणगरयणमणिमोत्तियसंखसिलप्पवालरत्तरयणमाइयं संतसारसावएज्ज' मिति, 'उप्पि भुंजइ' त्ति अस्यायमर्थः-'तए णं से अभग्गसेणे कुमारे उप्पिं पासायवरगए फुट्टमाणेहिं मुयंगमत्थएहिं वरतरुणिसंपउत्तेहिं बत्तीसइबद्धेहिं नाडएहिं उवगिज्जमाणे विउले माणुस्सए कामभोगे पञ्चणुब्भवमाणे विहरइ'त्ति ॥
‘महत्थं ' महाप्रयोजनं 'महग्यं ' ति बहुमूल्यं 'महरिहं' ति महतो योग्यमिति ॥

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'दंड' ति दण्डनायकम् ॥
[पृ. ३२. ] ' जीवगा है गेण्हाहि ' त्ति जीवन्तं गृहा
णेत्यर्थः ॥
[ ३८ ]
[ पृ. ३३. ] ' भडचडगरेणं ' ति योधवृन्देन ||
6
मग्गइएहिं ' हस्तपाशितैः, यावत्करणात् ' फलिएही ' त्यादि
दृश्यम् ।
'विसमदुग्गगहणं 'ति विषमं - निम्नोन्नतं दुर्गं - दुष्प्रवेशं गहनं
वृक्षगह्वरम् ।
' संपलग्गे ' त्ति योध्धुं समारब्धः ॥
6
' हयमहिय 'ति यावत्करणादेवं दृश्यम् -' हयमहियपवरवीरघाइयविवडिय चिधधयपढागं ' हतः सैन्यस्य हतत्वात् मथितो मानस्य मथनात् प्रवरवीराः - सुभटाः घातिताः- विनाशिता यस्य स तथा विपतिताः चिह्नयुक्त केतवः पताकाश्च यस्य स तथा ततः पदचतुष्टयस्य कर्म्मधारयः, 'दिसोदिसि विप्पडिसेहि त्ति सर्वतो रणात् निवर्त्तयति ॥
' अथामे ' त्ति तथाविधस्थामवर्जितः ' अबले' त्ति शारीरवलवर्जितः ' अवीरिय ' त्ति जीववीर्यरहितः 'अपुरिसकारपरक्कमे' त्ति पुरुषकारः - पौरुषाभिमानः स एव निष्पादितस्वप्रयोजनः पराक्रमः तयोर्निषेधादपुरुषकारपराक्रमः ' अधारणिज्जमिति कट्टु' त्ति अधारणीयं - धारयितुमशक्यं स्थातुं वाऽशक्यमिति कृत्वा - हेतोः ॥

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[ ३९ ]
[पृ. ३४. ] ' उरंउरेणं' ति साक्षादित्यर्थः ॥
'सामेण य ' त्ति साम-प्रेमोत्पादकं वचनं 'भेदेण य' त्ति भेदः स्वामिनः पदातीनां च स्वामिन्यविश्वासोत्पादनम् ‘उवप्पयाणेण य' त्ति उपप्रदानं-अभिमतार्थदानं ।।
जे वि य से अभितरगा सीसगभम' त्ति येऽपि च 'से' तस्याभग्नसेनस्याभ्यन्तरकाः-आसन्ना मन्त्रिप्रभृतयः, किंभूताः?-'सीसगभम 'त्ति शिष्या एव शिष्यकास्तेषां भ्रमा-भ्रान्तिर्येषु ते शिष्यकभ्रमाः, विनीततया शिष्यतुल्या इत्यर्थः, अथवा शीर्षक-शिर एव शिरःकवचं वा तस्य भ्रमः-अव्यभिचारितया शरीररक्षत्वेन वा ते शीर्षभ्रमाः, इह तानिति शेषः, भिनत्तीति योगः । . तथा 'मित्तनाइणियगे' त्यादि पूर्ववत् ‘मिंदइ' त्ति चोरसेनापतौ स्नेहं भिनत्ति, आत्मनि प्रतिबद्धान् करोतीत्यर्थः ॥
_' महत्थयाइं ' ति महाप्रयोजनानि 'महग्धाई 'ति महामूल्यानि 'महरिहाई । ति महतां योग्यानि महं वा-पूजामर्हन्ति महान् वाऽर्हः पूज्यो येषां तानि तथा, एवंविधानि च कानिचित्केषाञ्चिद्योग्यानि भवन्तीत्यत आह-( 'रायारिहाई ' ति राज्ञामुचितानि )।
महं महइमहालियं कूडागारसालं' ति महती-प्रशस्ता महती चासौ अतिमहालिका च-गुर्वी महतिमहालिका ताम् , अत्यन्तगुरुकामित्यर्थः · कूडागारसालं ' ति कूटस्येव-पर्वतशिखरस्येवाकारो यस्याः सा तथा सा चासौ शाला चेति समासोऽतस्ताम् , ' अणेगखभ

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[ ४० ]
सयसन्निविटुं पासाईयं दरसणिज्जं अभिरूवं पडिरूवं ' ति व्याख्या प्राग्वत् ।
'ऊस्सुक्कं ' ति अविद्यमानशुल्कग्रहणं, यावत्करणादिदं दृश्यम्'उक्करं ' क्षेत्रगवादि प्रति अविद्यमानराजदेयद्रव्यम् ‘अभडप्पवेसं' कौटुम्बिकगेहेषु राजवर्णवतां भटानामविद्यमानप्रवेशम् ‘अदंडिमकुदं डिम' दण्डो-निग्रहस्तेन निवृत्तं राजदेयतया व्यवस्थापितं दण्डिमं कुदण्ड:असम्यग्निग्रहस्तेन निर्वृत्तं द्रव्यं कुदंडिमं ते अविद्यमाने यत्र प्रमोदेऽसावदण्डिमकुदण्डिमोऽतस्तम् ' अधरिमं ' ति अविद्यमानं धरिमं–ऋणद्रव्यं यत्र स तथा तम् ' अधारणिज्ज' अविद्यमानावमर्णम् 'अणुध्धुयमुइंगं' अनुध्धूता-आनुरूप्येण वादनार्थमुत्क्षिप्ता अनुध्धूता वा-वादनार्थमेव वादकैरत्यक्ता मृदङ्गा यत्र स तथा 'अमिलायमल्लदामं' अम्लानपुष्पमालं 'गणियावरनाडइज्जकलियं ' गणिकावरैर्नाटकीयैःनाटकपात्रैः कलितो यः स तथा तम् 'अणेगतालाचराणुचरियं' अनेकैः प्रेक्षाकारिभिरासेवितमित्यर्थः, ‘पमुइयपक्कीलियाभिरामं ' प्रमुदितै प्रकीडितैश्च जनैरभिरमणीय ‘जहारिहं' ति यथायोग्यम् ।
[पृ. ३५. ] उदाहु सयमेव गच्छित्ता' उताहो स्वयमेव गमिष्यसीत्यर्थः
'नाइविगेटेहिं ' ति अनत्यन्तदीर्धेः · अद्धाणेहिं ' ति प्रयाणकैः ‘मुहेहिं । ति सुखैः-सुखहेतुभिः, .' वसहिपायरासे हिं' ति वासिकप्रातभॊजनैः ॥

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[ ४१ ] 'जएणं विजएणं वद्धावेइ ' त्ति जयेन विजयेन च रिपूणां वर्द्धस्वेत्येवमाशिषं प्रयुक्ते इत्यर्थः ॥
__ ननु तीर्थकरा यत्र विहरन्ति तत्र देशे पञ्चविंशतेोजनानामादेशान्तरेण द्वादशानां मध्ये तीर्थकरातिशयात् न वैरादयोऽना भवन्ति, यदाह-" पुजुप्पन्ना रोगा पसमंति इइवेरमारीओ । अइबुढी अणावुद्धी न होइ दुब्भिक्ख डमरं च ॥ १ ॥” इति ।
[ पूर्वोत्पन्ना रोगाः प्रशाम्यन्ति इतिवैरमार्यः । अतिवृष्टिरनावृष्टिर्न भवति दुर्भिक्षं डमरं च ॥ १ ॥ ]
तत्कथं श्रीमन्महावीरे भगवति पुरिमताले नगरे व्यवस्थित एवाभग्नसेनस्य पूर्ववर्णितो व्यतिकरः संपन्नः ? इति । अत्रोच्यते, सर्वमिदमनर्थमर्थजातं प्राणिनां स्वकृतकर्मणः सकाशादुपजायते, कर्म च द्वेधा -सोपक्रम, निरुपक्रमं च, तत्र यानि वैरादीनि सोपक्रमकर्मसंपाद्यानि तान्येव जिनातिशयादुपशाम्यन्ति सदोषत्वात् साध्यव्याधिवत् , यानि तु निरुपक्रमकर्मसंपाद्यानि तानि अवश्यं विपाकतो वेद्यानि नोपक्रमकारणविषयाणि असाध्यव्याधिवत् , अत एव सर्वातिशयसम्पत्समन्वितानां जिनानामप्यनुपशान्तवैरभावा गोशालकादय उपसर्गान् विहितवन्तः ॥
॥ इति विपाकश्रुते अभग्नसेनाख्यतृतीयाध्ययनविवरणम् ॥

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[ ४२ ]
॥ सगडे ॥ [पृ. ३७.] ' जइ णं भंते !' इत्यादि चतुर्थाध्ययनस्योत्क्षेपःप्रस्तावना वाच्या इति गम्यं, स चायं-'जइ णं भंते ! समणेणं भगवया जाव संपत्तेणं दुहविवागाणं तच्चस्स अझयणस्स अयमद्वे पन्नत्ते चउत्थस्स णं भंते ! के अट्टे पन्नत्ते !' त्ति, 'महया' इत्यनेन ' महयाहिमवंतमहंतमलयमंदरमहिंदसारे' इत्यादि राजवर्णको दृश्यः, 'साम १ भेद २ दण्ड ३' इत्येतत्पदमेवं दृश्यं, 'सामभेददंडउवप्पयाणनीईसुपउत्तनयविहन्नू' सामः-प्रियवचनं १ भेदः-नायकसेवकयोश्चित्तभेदकरणं २ दण्डः-शरीरधनयोरपहारः ३ उपप्रदानं-अभिमतार्थदानम् ४ एतान्येव नीतयः सुप्रयुक्ता येन स तथा अत एव नयेषु विधाज्ञः-प्रकारवेदिता य इत्यादिरमात्यवर्णको दृश्यः ॥
[पृ. ३९. ] 'सुभद्दे लवण० काल० 'त्ति अयमर्थः-'सुभद्दे सत्थवाहे लवणसमुद्दे कालधम्मुणा संजुत्ते यावि होत्थ' त्ति ।
[पृ. ४०.] 'अओमयं ' त्ति अयोमयों ' तत्तं ' तप्तां, कथम् ! इत्याह-' समजोइभूयं ' ति सम्ग-तुल्या ज्योतिषा-वह्निना भूता या सा तथा ताम् । ' अवयासाविए' त्ति अवयासितः-आलिङ्गितः ।
[पृ. ४१.] 'जोव्वण० भविस्सइ' त्ति 'जोव्यणगमणुपत्ते अलं भोगसमत्थे यावि भविस्सइ' इत्येवं द्रष्टव्यम् ।

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[ ४३ ]
'त स' त्ति 'तए णं सा' इत्येवं दृश्यम् । 'विण्णय' त्ति एतदेवं दृश्यं-'विण्णयपरिणयमेत्ता'।
'निक्खेवो' त्ति ‘एवं खलु जंबू ! समणेणं भगवया महावीरेणं चउत्थस्स अज्झयणरस अयमद्वे पन्नत्ते' इत्येवंरूपं निगमनं वाच्यमिति । शेषमुपयुज्य प्रथमाध्ययनानुसारेण व्याख्येयमिति ।
॥ चतुर्थाध्ययनविवरणम् ॥
-
-
॥ बहस्सइदत्ते ॥ ' [पृ. ४२.] 'रिउव्वेय' त्ति एतेनेदं दृश्यं-'रिउव्वेयजज्जुव्वेयअथव्वणवेयकुसले ' त्ति दृश्यं व्यक्तं च ।
[पृ. ४३ ] 'हिययउंडीओ' त्ति हृदयमांसपिण्डान् ।।
[पृ. ४४.] 'वेलासु' त्ति अवसरेषु-भोजनशयनादिकालेवित्यर्थः 'अवेलासु' त्ति अनवसरेषु 'काले' तृतीयप्रथमप्रहरादौ 'अकाले च ' मध्याह्नादौ, अकालं विशेषेणाह-'राओ' त्ति रात्रौ 'वियाले ' त्ति सन्ध्यायां 'संपलग्गो' त्ति आसक्तः ।।
॥ पञ्चमाध्ययनं बृहस्पतिदत्तस्येति ।।

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[ ४४ ]
॥ नन्दिवद्धणे ॥ [पृ. ४५ ] ' चित्तं बहुविहं । ति आश्चर्यभूतं बहुप्रकार चेत्यर्थः 'अलंकारियकम्म' ति क्षुरकर्म 'सव्वट्ठाणेसु' त्ति शय्यास्थानभोजनस्थानमन्त्रस्थानादिषु आयस्थानेषु वा शुल्कादिषु 'सव्वभूमियासु' त्ति प्रासादभूमिकासु सप्तमभूमिकावसानासु पदेषु वा-अमात्यादिषु ।
'दिनवियारे' त्ति राज्ञाऽनुज्ञातसंचरणः अनुज्ञातविचारणो वा॥
[पृ. ४६ ] ' कलकलभरिएहिं ' ति कलकलायत इति कलकलं-चूर्णादिमिश्रजलं तद्गतैः, तप्तं अयोमयमित्यादि विशेषणम् ।
'हारं पिणद्धति ' त्ति परिधापयन्ति, किं कृत्वा ! इत्याह-अयोमयं संदंशकं गृहीत्वेति, तत्र हारः अष्टादशसरिकः ।। ___'अट्टहारं' ति नवसरिकः, यावत्करणात् 'तिसरियं पिणद्धति पालंबं पिणद्धति कडिसुत्तयं पिणद्धति' इत्यादि, त्रिसरिकं प्रतीतं प्रालम्बो-झुम्बनकं कटीसूत्रं व्यक्तं 'पट्ट' ति ललाटाभरणं मुकुटं-शेखरकः 'चिंता तहेव 'त्ति तं पुरुषं दृष्ट्वा गौतमस्य विकल्पस्तथैवाभूत् यथा हि प्रथमेऽध्ययने, तथाहि-न मे दिवा नरया वा नेरइया वा, अयं पुण पुरिसे निरयपडिसूवियं वेयणं वेएइ' त्ति, यावत्करणा देवं दृश्यम्-'अहापजत्तं भत्तपाणं पडिगाहेइ जेणेव समणं भगवं तेणेव उवागच्छइ ' इत्यादि

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[ ४५ ]
वाच्यं ' वागरेइ' त्ति कोऽसौ जन्मान्तरे आसीदित्येवं गौतमः पृच्छति भगवांस्तु व्याकरोति-कथयति ।
[ पृ. ४७. ] ' चारगपाले ' त्ति गुप्तिपालकः । 'चारगभंडे ति गुत्युपकरणम् ।
'हत्थुइयाणं ' त्ति अण्डूनि - काष्टादिमयबन्धनविशेषाः, एवं पादान्दुकान्यपि, 'हडीण य' त्ति हडयः - खोटकाः 'पुंज' ति सशिखरो राशि : ' निगर ' त्ति राशिमात्रम् ॥
वेलयाण यत्ति स्थूलवंशलतानां ' वेत्तलयाण य ' त्ति जलजवंशलतानां ' चिंच ' त्ति चिञ्चालतानाम् अम्बिलिकालतानां ' छियाण' तिक्ष्णचर्मकशानां ' कसाण यत्ति चर्मयष्टिकानां वायरासीणं ' ति वल्करश्मयो वटादित्वग्मय सिंदुराणि ताडनप्रयोज -- नानि तेषां पुञ्जास्तिष्ठन्तीति योगः ।
6
"
6
'सिलाण यत्ति दृषदां ' लउलाण य' त्ति लगुडानां 'मुग्गराण य' त्ति व्यक्त ' कनंगराण य' त्ति काय - पानीयाय नङ्गराः - बोधिस्थनिश्चलीकरणपाषाणास्ते कनङ्गराः कानंगरा वा - ईषन्नंगरा इत्यर्थः । ' तए णं से' ति एतस्य स्थाने तस्स णं ' ति मन्यातस्यैव सङ्गतत्वात् पुस्तकान्तरे दर्शनाच्चेति ।
6
असिपत्ताण य' त्ति असीनां ' करपत्ताण य ' त्ति कचानां 'खुरपत्ताण य' त्तिक्षुराणां ' कलंबचीरपत्ताण य ' त्ति कडु (ल) म्बचीरः - शस्त्रविशेषः ।

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[ ४६ ] __ 'कडि ( कडग ) सक्कराण य' त्ति वंशशलाकानां ' चम्मपट्टाण य' त्ति वर्द्राणाम् — अल्लपल्लाण य ' त्ति अलीनां-वृश्चिकपुच्छाकृतीनां 'डंभणाण य' त्ति यैरग्निप्रतापितैलॊहशलाकादिभिः परशरीरऽङ्क उत्पाद्यते तानि दम्भकानि 'कोट्टिलाणं' ति हुस्वमुद्गरविशेषाणां ॥
'पच्छाण य' त्ति प्रच्छनकानां 'पिप्पलाण य' त्ति हस्वक्षुराणां कुठारा नखछेदनकानि दर्भाश्च प्रतीताः ।
'अणहारए य' त्ति ऋणधारकान् ‘संडपट्टे य' त्ति धूर्तान् ।
[पृ. ४८.] ' अप्पेगइ य ' त्ति अप्येककान् कांश्चिदपीत्यर्थः, 'पज्जेइ' त्ति पाययति 'अप्पेगइयाणं तेणं चेव ओवीलं दलयइ ' तेनैव अवपीड-शेखरं मस्तके तस्यारोपणात् उपपीडां वा-वेदनां दलयति-करोति 'संकोडियमोडिए' त्ति सङ्कोटिताश्च-सकोचिताङ्गा मोटिताश्च-चलिताङ्गाः इति द्वन्द्वोऽतस्तान् ‘अप्पेगइए हत्यछिन्नए करेइ ' इत्यत्र यावत्करणादिदं दृश्यं-' पायच्छिन्नए एव नकउटुजिब्भसीसछिन्नए' इत्यादि, ' सत्थोवाडियए' त्ति शस्त्रावपाटितान्खड्गादिना विदारितान् ' अप्पेगइया वेणुलयाहिं ' इत्यत्र यावत्करणात् — वेत्तलयाहि य चिंचलयाहिं' इत्यादि दृश्यम् । ___'उरे सिलं दलाई ' त्यादि, उरसि पाषाणं दापयति तदुपरि लगुडं दापयति ततस्तं पुरुषाभ्यां लगुडोभयप्रान्तनिविष्टाभ्यां लगुडमुत्कम्पयति-अतीव चलयति यथाऽपराधिनोऽस्थीनि दल्यन्त इति भावः ।

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[ ४७ ]
तंतीहि य' इत्यत्र यावत्करणादिदं दृश्यं - ' वरताहि य वागरज्जूहिं इत्यादि, ' अगडंसि ' त्ति कूपे ' उचलयालगं ' ति अधः शिरस उपरि पादस्य कूपजले बोलणाकर्षणं ' पज्जेइ ' त्ति पाययति खादयतीत्यादि लौकिकीभाषा कारयतीति तु भावार्थ : ' अवदसु य' त्ति कृकाटिकासु
,
खलुएसु ' ति पादमणिबन्धेषु ' अलिए भंजावेइ ' त्ति वृश्चिककण्टकान् शरीर प्रवेशयतीत्यर्थः ' सूईओ ' त्ति सूची: ' डंभणाणि य ' त्ति सूचीप्रायाणि डम्भकानि हस्ताङ्गल्यादिषु ' कोहिल्लएहिं ' ति मुद्गरकैः ' आआडावे ' त्ति आखोटयति प्रवेशयतीत्यर्थः ' भूमिं कंडुयावेइ ' त्ति अङ्गुलीप्रवेशितसूचीकैः हस्तैः भूमिं कण्डूयते, महादुःखमुत्पद्यते इति कृत्वा भूमिकण्डूयनं कारयतीति । 'दब्भेहि य 'त्ति दर्भाः समूला ः ' कुसेहि यत्ति कुशाः-निर्मूला:
4
6
,
[ पृ. ४९ ] ' कुमारे ' त्ति कुमारः ।
6
"
अंतराणि यत्ति अवसरान् ' छिड्डाणि य' त्ति अल्पपरिवारत्वानि, ' विरहाणि यत्ति विजनत्वानि ॥
[ पृ. ५० ] ' एवं खलु जंबू !' इत्यादि 'निक्षेपो ' निगमनम् षष्ठाध्ययनस्य यावत् ' अयमद्वे' त्यादि ' बेमि ' त्ति ब्रवीम्यहं भगवतः समीपे अमुं व्यतीकरं विदित्वेत्यर्थः ॥
षष्टाध्ययनविवरणं नंदिवर्द्धनस्याधिकारो हि समाप्तः ।। ६ ॥

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[ ४८ ]
७.
॥ उंबरदत्ते ॥
जड़ णं भंते ! ' इत्यादिरुत्क्षेपः समस्याध्ययनस्य वाच्य इति ।
6
19
[पृ. ५१] 'कच्छुल्लं' ति कण्डूमन्तं ' दोउयरियं ' ति जलोदरिकं ' भगंदलियं ' त्ति भगन्दरवन्तं ' सोगिल' न्ति शोफवन्तं एतदेव सविशेषमाह - सुयमुहसुयहत्थं ' ति शूनमुखशून हस्तम् । 'थिविथविंत ' त्ति अनुकरणशब्दोऽयं वणमुह किमिउत्तयंतपगलंत पूयरुहिरं' त्ति लालाभिः - क्वेदतन्तुभिः प्रगलन्तौ कर्णौ नासा च यस्य स तथा तम्, ‘अभिक्खणं ' ति पुनः पुनः ' कट्ठाई ' ति क्लेशहेतुकानि 'कलुणाई' ति करुणोत्पादकानि 'वीसराई' ति विरूपध्वनीनीति गम्यते, ' कूषमाण' त्ति कूजन्तम् - अव्यक्तं भणन्तं, शेषं सर्वं प्रथमाध्ययनवत् नवरं 'देहंबलियाए ' देहबलिमित्यस्याभिधानं प्राकृतशैल्या देहं बलिया 'पाड० ' त्ति पालिसंडाओ नगराओ 'पडिणि० ' त्ति पडिनिक्खमइ, त्ति हृद्यं, ' जेणेव समणे भगवं महावीरे तेणामेव उवागच्छर २ गमणागमणाए पडिक्कमइ ईर्यापथिक प्रतिक्रामतीत्यर्थः ' भत्तपाणं आलोएइ २ भत्तपाणं पडिदंसेइ २ समणेणं भगवया अब्भणुन्नाए यावत्करणात् ' समाणे ' इत्यादि दृश्यम् ।
' बिलमिव पन्नगभूए अप्पाणेणं आहारमाहारे इ ' त्ति आत्मना आहारयति, किंभूतः सन् इत्याह- ' पन्नगभूतः ' नागकल्पो भगवान्

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[ १९ ]
आहारस्य रसोपलम्भार्थमचर्वणात्, कथम्भूतमाहारम् !-बिलमिव असंस्पर्शनपत्, नागो हि बिलमसंस्पृशन् आत्मानं तत्र प्रवेशयति, एवं भगवानप्याहारमसंस्पृशन् रसोपलम्भानपेक्षः सन्नाहारयतीति ।
'दोच्चं पि' त्ति द्विरपि द्वितीयां वाराम् ।
[पृ. ५२] ' अटुंगाउव्वेयपाठए ' त्ति आयुर्वेदो-वैद्यकशास्त्रं 'कुमारभिचं ' ति कुमाराणां-बालकानां भृतौ-पोषणे साधु कुमारभृत्यं, तद्धि शास्त्रं कुमारभरणस्य-क्षीरस्य दोषाणां संशोधनार्थ दुष्टस्तन्यनिमित्तानां व्याधीनामुपशमनार्थं चेति । 'सलाग' त्ति शलाकायाः कर्म शालाक्यं तत्प्रतिपादकं तन्त्रमपि शालाक्यं, तद्धि ऊर्ध्वजन्तुगतानां रोगाणां श्रवणवदनादिसंश्रितानामुपशमनार्थमिति । 'सल्लहत्ते' ति शल्यस्य हत्या हननमुद्धार इत्यर्थः शल्यहत्या तत्प्रतिपादकं शास्त्रं शल्यहत्यमिति । 'कायतिगिच्छि ' त्ति कायस्य ज्वरादिरोगग्रस्तशरीरस्य चिकित्सा-रोगप्रतिक्रिया यत्राभिधीयते तत्कायचिकित्सैव, तत्तन्त्रं हि मध्याङ्गसमाश्रितानां वरातिसारादीनां शमनार्थमिति । 'जंगोले' त्ति विषधातक्रियाऽभिधायकं जङ्गोलं-अगदं तत्तन्त्रं तद्धि सर्पकीटलूतादष्टविनाशार्थ विविधविषसंयोगोपशमनार्थं चेति । 'भूयेवज्ज' त्ति भूतानां निग्रहार्था विद्या-शास्त्रं भूतविद्या, सा हि देवासुरगन्धर्वयक्षराक्षसाध्युपसृष्टचेतसां शान्तिकर्मबलिकरणादिभिर्ग्रहोपशमनार्था । 'रसायणे' त्ति रसः-अमृतरसस्तस्यायनं–प्राप्तिः रसायनं तद्विधयः-स्थापनमायुर्मेधाकरं रोगोपहरणसमथं च तदभिधायकं तन्त्रमपि रसायनम् , 'वाईकरणे' त्ति अवाजिनो वाजिनः करणं वाजीकरणं-शुक्रवर्द्धने

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नाश्वस्येव करणमित्यर्थः तदभिधायकं शास्त्रम् , अल्पक्षीणविशुष्करेतसामाप्ययनप्रसादोपजनननिमित्तं प्रहर्षजनननिमित्तं प्रहर्षजननार्थ
चेति ॥ ___'सिवहत्थे ' त्ति आरोग्यकरहस्तः 'सुहहत्थे ' त्ति शुभहस्त:प्रशस्तकरः सुखहेतुहस्तो वा 'लहुहत्थे ' त्ति दक्षहस्तः ।। ___ 'राईसर' इत्यत्र यावत्करणात् 'तलवरमाडंबियकोडुंबियसेट्टी' त्ति दृश्यं, 'दुब्बलाण य' त्ति कृशानां हीनबलानां वा 'गिलाणाणं य' त्ति क्षीणहर्षाणां शोकजनितपीडानामित्यर्थः ‘वाहियाण य' त्ति व्याधिः-चिरस्थायी कुष्ठादिरूपः स संजातो येषां ते व्याधिता व्यथिता वा-उष्णादिभिरभिभूता अतस्तेषां 'रोगियाणं' त्ति संजाताचिरस्थायिज्वरादिदोषाणां, केषामेवंविधानाम् ? इत्याह-'सणाहाण य' त्ति सस्वामिनाम् 'अणाहाण य' त्ति निःस्वामिनां 'समणाण य' त्ति गैरिकादीनां 'भिक्खगाण य' त्ति तदन्येषां 'करोडियाण य' त्ति कापालिकानाम् ‘आउराणं' त्ति चिकित्साया अविषयभूतानाम् 'अप्पेगइयाणं मच्छमंसाई उवइसति' इत्येतस्य वाक्यस्यानुसारेणाग्रेतनानि वाक्यानि ऊह्यानि, मत्स्याः कन्छपा ग्राहाः मकराः संसुमाराः अजाः एलकाः रोज्झाः शूकराः मृगाः शशकाः गावः महिषाः तित्तिराः वर्तकाः लावकाः कपोताः कुक्कुटाः मयूराश्च प्रतीताः ।
[प्र. ५३.] • मन्ने' त्ति अहमेवं मन्ये 'नियगकुच्छिसंभूताई' ति निजापत्यानीत्यर्थः, स्तनदुग्धे लुब्धकानि यानि तानि तथा, मधुरसमुल्लापकानि–मन्मनप्रजल्पितानि स्तनमूलात् कक्षादेशभागमभि

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[ 49 ]
सरन्ति मुग्धकानीति, पुनश्च कोमलं यत्कमलं तेनोपमा ययोस्तौ तथा ताम्यां हस्ताम्यां गृहीत्वा उत्सङ्गनिवेशितानि ददति समुल्लापकान् सुमधुरान् शब्दतः पुनः पुनर्मलप्रभणितान् - मञ्जुलानि - कोमला प्रभणितानि -भणनारम्भा येषु ते तथा तानू,
[पृ. ५४ ] ' अपुन्न त्ति अविद्यमानपुण्या यतः ' अकयपुण्ण ' त्ति अविहितपुण्या अथवा ' अपुण्ण ' त्ति अपूर्णमनोरथत्वात् 'एत्तो' त्ति एतेषां बालकचेष्टितानाम् ' एगयरमवि' एकतरमपि - अन्यतरदपीति, ' कल्लं ' इत्यत्र यावत्करणात् ' पाउप्पभायाए रयणीए फुल्लुप्पलकमलकोमलुम्मिलिए अहपंडुरे पभाए' इत्यादि दृश्यम् 'उट्टिए सहस्सरस्सिंमि दिणयरे तेयसा जलते ' इत्येतदन्तं, तत्र प्रादुः प्रभातायां -प्रकाशेन प्रभातायां फुल्लं विकसितं यदुत्पलं - पद्मं तस्य कमलस्य च - हरिणस्य कोमलं - अकठोरम् उन्मीलितं - दलानां नयनयोश्वोन्मेषो यत्र तत्तथा तत्र, शेषं व्यक्तम् ।
' जायं च ' त्ति वागं पूजां यात्रां वा 'दायं च ' दानं 'भायं च ' लाभस्यांशम् ' अक्खयणिहिं च' त्ति देवभाण्डागारम् 'अणुवडिस्सामि ' त्ति वृद्धिं नेष्याभि, 'इति कट्टु ' एवं कृत्वा ' ओवाइथं ' ति उपयाचितम् ॥
[प्र.५५ ] उचाइणित्तए ' उपयाचितुमिति ।
' कयकोउयमंगल ' त्ति कौतुकानि - मषी पुण्ड्रकादीनि मङ्गलानि दध्यक्षतादीनि ' उल्लपडसाडिय ' त्ति पट:-प्रावरणं साटको - निवसनं

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[ ५२ ]
'पम्हल. 'त्ति 'पम्हलसुकुमालगंधकासाइयाए गायलट्री ओलंहइ 'त्ति द्रष्टव्यम् ‘एवं व० ' त्ति एवं वयासीत्यर्थः ।।
॥ सप्तमाध्ययनस्य विवरणं उंबरदत्ताख्यस्य ।।
॥सोरियदत्ते ॥ [पृ. ५७ ] ' मच्छंधे' ति मत्स्यबन्धः ।
[पृ. ५८ ] 'सहमच्छा' इत्यत्र यावत्करणात् ‘खवल्लमच्छा विझिडिमच्छा हलिमच्छा' इत्यादि ‘लंभणमच्छा पडागा' इत्येतदन्तं दृश्यं, मत्स्यभेदाश्चैते रूढिगम्याः । ' अए य अह' यावत्करणात् 'एलए य रोज्झे य सूयरे य मिगे य' इति दृश्यम् । 'तित्तिरे य' इत्यत्र यावत्करणात् — वट्टय य लावए य कुक्कुडे य' इति दृश्यम् ।
‘सण्हखंडियाणि य' सूक्ष्मखण्डीकृतानि 'वट्ट' त्ति वृत्तखण्डितानि च ।
[पृ. ५९.] 'दीह' त्ति दीर्घखण्डितानि च 'रहस्स' त्ति हूस्वखण्डितानि च । 'हिमपक्काणि य' त्ति शीतपक्वानि 'जम्मपक्कानि वेगपक्काणि य' त्ति रूढिगम्यं, 'मारुयपक्काणि य' त्ति वायुपक्यानि 'कालाणि य' त्ति 'हेरंगाणि य' ति रूढिगम्यं, 'महिहाणि य' त्ति तक्रसंसृष्टानि 'आमलरसियाणि य' आमलक

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[ ५३ ] रससंसृष्टानि 'मुदियारसियाणि य' त्ति मृद्वीकारससंसृष्टानि एवं कपित्थरसिकानि दाडिमरसिकानि मच्छरसिकानि तलितानि-तैलादिनाऽग्नौ संस्कृतानि 'भज्जियाणि य'त्ति अग्निनाभ्रस्तानि 'सोल्लियाणि य' त्ति शूले पक्वानि ‘मच्छरसए ' त्ति मत्स्यमांसरसस्य सम्बन्धिनो रसान् 'एणिज्जरसए य' त्ति मृगमांसरसान् ‘तित्तिर' त्ति तित्तिरसत्करसान् यावत्करणात् 'वट्टयरसए य लावयरसए य' इत्यादि दृश्यं, 'हरियसागं' ति पत्रशाकं 'ज०' इत्यस्यायमर्थः-जलयरमंसेहिं खहयरमंसेहिं 'तलि. भज्जि० च' अयमर्थः- तलिएहि भन्जिएहिं ।
'चिंत' त्ति मनोरथोत्पत्तिर्वाच्या, धण्णाओ णं ताओ अम्मयाओ कयत्थाओ इत्यादिरूपा यथा गङ्गदत्तायाः सप्तमाध्ययनोक्तायाः, 'आ पुच्छण' त्ति भर्तुरापृच्छा 'तं इच्छामि गं तुब्भेहिं अब्भणुन्नाया' इत्यादिका, ‘ओवाइयं ' ति उपयाचितं वाच्यं, दोहदोऽपि गङ्गदत्ताया इव वाच्य इति ।
[पृ. ६०] ' एगठियाहिं 'ति नौभिः 'दहगलणेहि ये' त्यादि एगट्ठियं भरेंती येतदन्तं रूढिगम्यं, तथाऽपि किञ्चिल्लिख्यते-हूदगलनंहृदस्य मध्ये मत्स्यादिग्रहणार्थ भ्रमणं जलनिःसारणं वा हृदमलनं-हदस्य मध्ये पौनःपुन्येन परिभ्रमणं जले वा निःसारित पङ्कमईनं थोहरादिप्रक्षेपेण ह्रदजलस्य विक्रियाकरणं हृदमथनं-हूदजलस्य तरुशाखाभिर्विलोडनं हृदवहनं-स्वत एव हूदाजलनिर्गमः हृदप्रवहणं-हूदजलस्य प्रकृष्टं वहनं प्रपञ्चपुलादयो मत्स्यबन्धनविशेषाः गलानि-बडिशानि

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[ ५४ ]
' वक्कबंधेहि य' त्ति वल्कबन्धनैः - सूत्रबन्धनैश्चेति व्यक्तं, 'मच्छबलए करेंति' त्ति स्थण्डिलेषु मत्स्यपुञ्जान् कुर्व्वन्ति ।
[ पृ. ६१ ] ' वमणेहि य' त्ति बमनं स्वतः संभूतं ' छड्डजेहि य' ति छर्दनं च वातादिद्रव्यप्रयोगकृतम्, उवीलणेहि यत्ति अवपीडनं, कवलग्राहः - गलकण्टकापनोदाय स्थूलकवलग्रहणं मुखविमईनार्थं वा दंष्ट्राः काखण्डदानं, शल्योद्धरणं - यन्त्रप्रयोगकः कण्टकोद्वार: विशल्यकरणं औषधसामर्थ्यादिति 'नीहरितए' ति निष्काशयितुं विसोहित्तए 'त्ति पूयाद्यपनेतुम् ।
,
|| अष्टमाध्ययनस्य विवरणं शौरिकमात्स्यिकस्य समाप्तम् ॥
"
९.
॥ देवदत्ता ॥
(
[ पृ. ६३. ] ' अब्भुग्गय ' त्ति इदमेवम्- अब्भग्गय मूसियपहसिए चेव ' अभ्युद्गतोच्छ्रितानि - अत्यन्तोचानि प्रहसितानि च - हसितुमारब्धानि चेत्यर्थः, 'मणिकणगरयणचित्ते' इत्यादि, एगं च णं महं भवणं करिति अणेगखंभसयसन्निविटू' मित्यादि भवनवर्णकसूत्रं दृश्यम् ॥
"
पंचसयओ दाओ ' त्ति हिरण्यकोटिसुवर्णकोटिप्रभृतीनां प्रेषणकारिकान्तानां पदार्थानां पञ्चपञ्चशतानि 'सिंह सेनकुमाराय ' पितरौ दत्तवन्तावित्यर्थः, स च प्रत्येकं स्वजायाभ्यो दत्तवानिति ।

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। ५५ ] 'महया' इत्येन ‘महयाहिमवंतमहंतमलयमंदरमहिंदसारे' इत्यादि ।
भीया जेण' त्ति 'भीया तत्था जेणेवेत्यर्थः ।
'ओहय० जाव' इह यावत्करणादिदं दृश्यम्-ओहयमणसंकप्पा भृमीगयदिट्ठिया करतलपल्हत्थमुही अट्टज्झाणोवगय ' त्ति ।
[पृ. ६४] 'उप्फेणउप्फेणियं' त्ति सकोपोष्मवचनं यथा भवतीत्यर्थः ।
'इतोऽनन्तरवाक्यस्यैकैकमक्षरं पुस्तकेषूपलभ्यते, ततश्चैवमवगन्तव्यम्-' एवं खलु सामी ! ममं एगूणगाणं पंचण्हं सवत्तीसयाणं एगूणपंचमाइसयाइं इमीसे कहाए लढाई सवणयाए अन्नमन्नं सदावेत्ता एवं वयासी-एवं खलु सीहसेणे राया सामाए देवीए मुच्छिए अम्हं धूयाओ नो आढाइ नो परियाणाइ अणाढाएमाणे अपरियाणमाणे विहरइ' । 'जा' इति यावत्करणात् , तच्चेदं दृश्यम्-' तं सेयं खलु अम्ह सामं देवीं अग्गिपओगेण वा विसप्पओगेण वा सत्थप्पओगेण वा जीवियाओ ववरोवित्तए, एवं संपेहेह संपेहित्ता ममं अंतराणि छिद्दाणि पडिजागरमाणीओ विहरंति, तं न नजइ सामी ! ममं केणइ कुमरणेणं मारिसंति त्ति कडु भोया' यावत्करणात् ' तत्था तसिया उब्विग्गा ओहयमणसंकप्पा भूमीगयदिट्ठीया' इत्यादि दृश्यम् ।
'त्तिहामि ' त्ति यतिष्ये 'नत्थि' त्ति न भवत्ययं पक्षो यदुत 'कत्तोइ' ति कुतश्चिदपि शरीरकस्य आबाधा वा भविष्यति, तत्र

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[ ५६ ] आबाधः-ईषत्पीडा प्रबाधः-प्रकृष्टा पीडैव — इति कट्ट ' त्ति एवमभिधाय ।
'अणेगक्खंभिय'त्ति अनेकस्तम्भशतसन्निविष्टामित्यर्थः, 'पासा.' इत्यनेन 'पासाईयं दरिसणिज्ज अभिरूवं पडिरूव ' मिति दृश्यम् ।
[पृ. ६७. ] ' जइ वि ( य ) सा सयं रजसुक्क ' त्ति यद्यपि सा स्वकीयराज्यशुल्का-स्वकीयराज्यलभ्येत्यर्थः ।
'जुत्तं व ' त्ति सङ्गतं 'पत्तं व ' त्ति पात्रं वा 'सलाहणिज्ज व' त्ति श्लाध्यमिदं ‘सरिसो व ' त्ति उचितसंयोगो वधूवरयोः । ___'आयंते ' ति आचान्तो जलग्रहणात् 'चोक्खे' त्ति चोक्षः सिक्थलेपाद्यपनयनात् विमुक्तं भवति । ‘परमसई भुए ' त्ति अत्यन्तं शूचीभूत इति ।
[पृ. ६८] 'हाय' यावत्करणादिदं दृश्यं–' कयबलिकम्म कयकोउयमंगलपायच्छित्तं सव्वालंकारे' त्ति । ___'सुबहुमित्त' इत्यत्र यावत्करणादिदं 'गियगसयासबंधिपरिजणेण ' त्ति दृश्यम् । _ 'सव्वडिए' इत्यत्र यावत्करणादिदं दृश्यं–' सबजुईए ' सर्वद्युत्या-आभरणादिसम्बन्धिन्या सर्वयुक्त्या वा उचितेषु वस्तुघटनालक्षणया सर्वबलेन-सर्वसैन्येन सर्वसमुदायेन-पौरादिमीलनेन सर्वादरेणसर्वाचितकृत्यकरणरूपेण 'सव्वविभूईए' सर्वसम्पदा 'सबविभूसाए' समस्तशोभया 'सव्वसंभमेणं' प्रमोदकृतौत्सुक्येन 'सन्चपुष्फगंध

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[ ५७ ]
मल्लालंकारेण सव्वतूरसहसंनिनाएणं' सर्वतूर्यशब्दानां मीलने यः संगतो नितरां नादो-महान् घोषस्नेनेत्यर्थः, अल्पेष्वपि ऋद्वयादिषु सर्वशब्दप्रवृत्तिर्दृष्टा अत आह-' महया इट्टीए' महया जुईए महया जुईए महया बलेणं महया समुदएणं महया वरतुरियजमगसमगपवाइणं' 'जमगसमग ' त्ति युगपत् , एतदेव विशेषेणाह- संखपणवपडहभेरिझल्लरिखग्मुहिहुडुक्कमुखमुइंगदुंदुहिनिग्धोसनाइयरवेणं ' तत्र शङ्खादीनां नितरां घोषो निर्घोषो-महाप्रयत्नोत्पादितः शब्दः नादितं-ध्वनिमात्रं एतद्वयलक्षणो यो रवः स तथा तेनेति ।।
'सेयापीएहिं ' ति रजतसुवर्णमयैरित्यर्थः ।
[ पृ. ६९] 'सिरीए देवीए मायाभत्ते यावि हुत्य ' त्ति श्रिया देव्या मातेति बहुमानबुद्ध्या भक्तो मातृभक्तश्चाप्यभूत् ,
'कल्लाकलिं' ति प्रातः प्रातः । 'गंधवट्टएणं' ति गन्धचूर्णेन।
'जिमियभुत्तुत्तरागयाए 'त्ति जेमितायां-कृतभोजनायां तथा भुक्त्वोत्तरमागतायां स्वस्थानमिति भावार्थः, उदारान्-मनोज्ञान् भोगान् भुञ्जानो विहरति ।
'पुव्यरत्तावरत्ते' त्ति पूर्वरात्रापररात्रकालसमये, रात्रेः पूर्वभागे पश्चाद्भागे वेत्यर्थः ।
[पृ. ७०.] ' मज्जाइय' त्ति पीतमद्या, 'विरहियसयणिजंसि '. त्ति विरहिते विजनस्थाने शयनीयं तत्र ।

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[ 58 ] 'परामुखइ' ति गृह्णाति / 'समजोइभूयं' ति समः-तुल्यो ज्योतिषा- अग्निना भूतो जातो कः स तथा तम् / _ 'रोयमाणीओ' त्ति अश्रुविमोचनात् , इहान्यदपि पदद्वयमध्येयं, तद्यथा-' कंदमाणीओ' आक्रन्दशब्दं कुर्वत्यः विलबमापीओ' त्ति विलापान् कुर्वत्यः / / [पृ. 71 ] ' आसुरुत्ते' त्ति आशु-शीघ्रं रुप्त:-कोपेन विमोहितः, इहान्यदपि पदचतुष्कं दृश्यं, तद्यथा-'रुटे' त्ति उदितरोपः "कुविए' त्ति प्रवृद्धकोपोदयः ‘चंडक्किए' त्ति प्रकटितरौद्ररूपः, 'मिसिमिसिमाणे' त्ति कोपाग्निना दीप्यमान इव / / // देवदत्तायाः नवमाध्ययनस्य विवरणं // 9 // // अज्जू // [पृ. 72.] ' जहा तेलि ' त्ति ज्ञाताधर्मकथायां यथा तेयलिसुतनामा अमात्यः पोट्टिला-भिधानां कलादमूषिकारश्रेष्ठिसुतामात्मार्थ याचयित्वा आत्मनैव परिणीतवान् एवमयमपीति / अञ्जूसार्थवाहसुतायाः दशमाध्ययनस्य विवरणम् // 10 // तत्समाप्तौ च समाप्तं प्रथमश्रुतस्कन्धविवरणमिति //

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[ ५१ ]
॥ अथ बीयसुयक्खंधो ॥
॥ सुबाहू ॥ 'सम्बोउ० य' त्ति इदमेवं दृश्यं-' सञ्चोउयपुष्फफलसमिद्धे रम्मे नंदणवणप्पगासे पासाईए ४' । ___ 'तंसि तारिसगंसि वासभवणंसी' ति तस्मिन् तादृशे-राजलोकोचिते वासगृहे इत्यर्थः ।
'जहा मेहस्स जम्मणं' ति ज्ञाताधर्मकथायां प्रथमाध्ययने यथा मेघकुमारस्य जन्मवक्तव्यतोक्ता एवमत्रापि सा वाच्येति, नवरमकालमेघदोहदवक्तव्यता नास्तीह । 'सुबाहुकुमार' इह यावत्करणादिदं दृश्यं-' बावत्तरीकलापंडिए नवंगसुत्तपडिबोहिए' नवाङ्गानि-श्रोत्र २ चक्षु ४ र्घाण ६ रसना ७ त्वग् ८ मनो ९ लक्षणानि सन्ति सुप्तानि प्रतिबोधितानि यौवनेन यस्य स तथा, 'अट्ठारसदेसीभासाविसारए' इत्यादि जाव अलं भोगसमत्ये जाए यावि हुत्था, तए णं तस्स सुबाहुस्स अम्मापियरो सुबाहुं कुमारं यावत्तरीकलापंडियं जाव अलं भोगसमत्थं साहसियं वियालचारिं जाणंति जाणित्ता पञ्च प्रासादावतंसकशतानि कारयन्ति, किं भूतानि ? इत्याह-' अन्भुग्गय' त्ति · अध्भुग्गयमूसियपहसिए ' इत्यादि, 'भवणं' ति एकं च भवन कारयंति, अथ प्रासाबभवनयोः कः प्रतिविशेषः ?, उच्यते, प्रासादः स्वगतायामापेक्षया द्विगुणोच्छ्यः भवन त्वायामापेक्षया पादोनसमुच्छ्यमेवेति, इह च प्रासादा बधूनिमित्तं भवनं च कुमाराय, ' एवं जहा महापलास' ति भवन

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[ ६० ] वर्णको विवाहवक्तव्यता च यथा भगवत्यां महाबलस्योक्ता एवमस्यापि पुष्पचूडाप्रमुखानामिति वाच्यम् , एतदेव दर्शयन्नाह-' नवर' मित्यादि। . 'तहेव ' त्ति यथा महाबलस्येत्यर्थः, 'पंचसयओ दाओ 'त्ति 'पंचसयाई हिरन्नकोडीणं पंचसयाई सुवण्णकोडीणं' इत्यादि दानं वाच्यम् , इह यावत्करणादेवं दृष्ट्यं-' तए णं सुबाहु कुमारे एगमेगाए भारियाए एगमेगं हिरण्णकोडिं दलयइ ' इत्यादि वाच्यं यावत् 'अन्नं च विपुलं धणकणगरयणमणि मोत्तियसंखसिप्पप्पवालमाइयं दलयति,तए णं से सुबाहुकुमारे ' त्ति, ' उप्पि पासायवरगए ' प्रासादवरस्य उपरिस्थित इत्यर्थः, 'फुट्ट०' इह यावत्करणादिदं दृश्यं–'फुट्टमाणेहिं मुइंगमत्थएहिं' स्फुटद्भिर्मृदङ्गमुखपुटैरतिरभसास्फालनादित्यर्थः, 'वरतरुणीसंपउत्तेहिं' 'बत्तीसइबद्धेहिं नाडएदि' द्वात्रिंशद्भिभक्तिनिबद्धैः द्वात्रिंशत्पात्रनिबद्वैरित्यन्ये ' उवगिज्जमाणे उवलालिज्जमाणे माणुस्सए कामभोगे पञ्चणुब्भवमाणे 'त्ति, 'जहा कुणिए' त्ति यथा औपपातिके कोणिकराजो भगवद्वन्दना य निर्गच्छवर्णित एवमयमपि वर्णयितव्य इति भावः । 'सुबाहू वि जहा जमालि तहा रहेण निग्गउ' त्ति, अयमर्थः-येन भगवतीवर्णितप्रकारेण जमाली भगवद्भागिनेयो भगवद्वन्दनाय रथेन निर्गतोऽयमपि तेनैव प्रकारेण निर्गत इति, इह यावत्करणादिदं दृश्य'समणस्स भगवओ महावीरस्स छत्ताइच्छत्तं पडागाइपडागं विजाचारणे जंभए य देवे ओवयमाणे उप्पयमाणे य पासइ पासित्ता रहाओ पच्चोरुहइ २त्ता समणं भगवं महावीरं वंदइ नमसइ वंदित्ता नमंसित्ता एवं वयासी।

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[ ६१ ]
'हट' त्ति हट्ठतुढे अतीव हृष्ट: ' उठाए 'त्ति उट्ठाए उढेइ, इह यावत्करणात् इदं दृश्यं-' उद्वित्ता समणं भगवं महावीरं वंदइ नमसइ वंदित्ता नमंसित्ता — सदहामि णं भंते ! निग्गंथं ' इत्यादि यत्सूत्रपुस्तके दृश्यते तद्वक्ष्यमाणवाक्यानुसारेणावगन्तव्यं, तथा हि-'सदहामि णं भंते ! निग्गंथं पावयणं पत्तियामि णं भंते ! निग्गंथं पावयणं देवाणुप्पियाणं अंतिए बहवे राईसरतलवरमाडंबियकोडुंबियसेद्विसत्थवाहपहियओ मुंडे भवित्ता आगाराओ अणगारियं पव्वयंति नो खलु अहं तहा संचाएमि पव्वइत्तए, अहन्नं देवाणुप्पियाणं अंतिए पंचाणुव्वइयं सत्तसिक्खावयं गिहिधम्म पडिवज्जामि, अहासुहं देवाणुप्पिया ! मा पडिबंध करेह' त्ति भगवद्वचनं, ‘तमेव ' इदमेवं दृश्यं-' तमेव चाउग्घंट आसरहं,' 'जामेव' इत्यादि त्वेवं दृश्यं 'जामेव दिसं पाउब्भूए तामेव दिसि पडिगए ' त्ति ।
[पृ. ७६. ] ' इंदभूई' इत्यत्र यावत्करणात् ' नामं अणगारे गोयमगोत्रेण ' मित्यादि दृश्यं, 'इटे ' त्ति इष्यते इतीष्टः स च तत्कृतविवक्षितकृत्यापेक्षयाऽपि स्यादित्याह-इष्टरूपः इष्टस्वरूप इत्यर्थः इष्टः इष्टरूपो वा कारणवशादपि स्यादित्याह-कान्तः-कमनीयः कान्तरूपःकमनीयस्वरूपः, शोभनः शोभनस्वभावश्चेत्यर्थः, एवंविधः कश्चित् कर्मदोषात्परेषां प्रीतिं नोत्पादयेदित्यत आह-प्रियः-प्रेमोत्पादकः प्रियरूपः-प्रीतकारिस्वरूपः, एवंविधश्च लोकरूढितोऽपि स्यादित्यत आहमनोज्ञः मनसा-अन्तः संवेदनेन शोभनतया ज्ञायत इति मनोज्ञः, एवंविधश्चैकदाऽपि स्यादित्यत आह

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[ ६२ ]
‘मणामे' ति मनसा अम्यते-गम्यते पुनः पुनः संस्मरणतो यः स मनोऽमः, एवं मनोऽमरूपः, एतदेव प्रपञ्चयन्नाह-'सोमे' त्ति अरौद्रः सुभगो-वल्लभः ''पियदंसणे' त्ति प्रेमजनकाकारः, किमुक्तं भवति ?–' सुरूवे ' त्ति शोभनाकारः सुस्वभावश्चेति, एवंविधश्चैकजनापेक्षयाऽपि स्यादित्यत आह-'बहुजणस्स वी' त्यादि, एवंविधश्च प्राकृतजनापेक्षयाऽपि स्यादित्यत आह-' साहुजणस्स वी ' त्यादि ।
_ 'इमा एयारूव' त्ति इयं प्रत्यक्षा एतद्रूपा-उपलक्ष्यमानस्वरूपैव, अकृत्रिमत्यर्थः 'किण्णा लद्ध' त्ति -न हेतुनोपार्जिता, 'किन्ना पत्त' त्ति केन हेतुना प्राप्ता उपार्जिता सती प्राप्तिमुपगता, 'किग्णा अभिसमन्नागय ' त्ति प्राप्ता अपि सती केन हेतुना आभिमुख्येन साङ्गत्येन च उपार्जनस्य च पश्चाद्भोग्यतामुपगतेति । ' को वा एस आसि पुश्वभवे ' इह यावत्करणादिदं दृश्यं-' किं नामए वा किं वा गोएण कयरंसि वा गामंसि वा सन्निवेसंसि वा किं वा दचा किं वा भोचा किं वा समायरित्ता कस्स वा तहारूवस्स समणस्स बा माहणस्स वा अंतेति एगमवि आयरियं सुवयणं सोचा निसम्म सुबाहुणा कुमारण इमा एयारूवा उराला माणुस्सिडि लद्धा पत्ता अभिसमन्नागय' त्ति ।
___ 'जाइसंपन्ना' इह यावत्करणादिदं दृश्यं-'कुलसंपन्ना बलसंपन्ना, एवं विणयणाणदंसणचरित्तलजालाघवसंपन्ना ओयंसी तेयंसी वच्चंसी जसंसीत्यादि । 'दइज्ज० ' त्ति ‘गामाणुगामं दृइज्जमाणा' इति दृश्य, द्रवन्तो-गच्छन्तो इत्यर्थः ।।

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[ ६६ ] 'जहा मोयमसामि' त्ति द्वितीयाध्ययने दर्शितगौतमस्वामिभिक्षाचर्यान्यायेनायमपि भिक्षाटनसामाचारों प्रयुक्त इत्यर्थः ।
[पृ. ७७.] 'मुहम्मे थेरे' त्ति धर्मधोषस्थविरानित्यर्थः, धर्मशब्दसाम्याच्छब्दद्वयस्थाप्येकार्थत्वात् ,
'पडिलाभिस्सामीति तुटे' इहेदं द्रष्टव्यं--' पडिलाभेमाणे वि तुटे पडिलाभिए वि तुटे' त्ति । ' तस्स सुहम्म(मुह )स्स' त्ति विभक्तिपरिणामात् 'तेन सुहुमे( मुहे )ने ' त्ति द्रष्टव्यं, तेनेति अशनादिदानेन, ‘दव्वसुद्धणं' त्ति द्रव्यतः शुद्धेन प्राशुकादिनेत्यर्थः, इहान्यदपि — गाहगसुद्धेणं दायगसुद्धेणं' ति दृश्य, तत्र ग्राहकशुद्धं यत्र ग्रहीता चारित्रगुणयुक्तः दायकशुद्धं तु यत्र दाता औदार्यादिगुणान्वितः, अत एवाह-'तिविहेणं' ति उक्तलक्षणप्रकारत्रययुक्तेनेति 'तिकरणसुद्धणं' त्ति मनोवाक्कायलक्षणकरणत्रयस्य दायकसम्बन्धिनो विशुद्धतयेत्यर्थः, ' एवं आइक्वइ ' त्ति सामान्येनाचष्टे, इह चान्यदपि पदत्रयं द्रष्टव्यम् ' एवं भासइ ' त्ति विशेषत आचष्टे ‘एवं पनवेइ एवं परूवेई' एतच्च पूक्तिरूपपदद्वयस्यैव क्रमेण व्याख्यापनार्थ पदद्वयमवगन्तव्यम् , अथवा आख्यातीति तथैव भाषते तु व्यक्तवचनैः प्रज्ञापयतीति युक्तिभिर्बोधयति प्ररूपयति तु भेदतः कथयतीति.। .
. 'धन्ने णं देवाणुप्पिया ! मुहमे (मुहे ) गाहावई' इत्यत्र यावत्करणादिदं दृश्यं-'पुन्ने णं देवाणुप्पिया । सुमुहे गाहावई एवं कयत्थे णं कयलक्खणे णं सुद्धे णं सुहुमस्स( मुहस्स )गाहावइस्स जेम्मजीवियफले जस्स. णं इमा एयारूवा उराला माणुस्सद्धी लद्धा पत्ता अभि

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[ ६४ ]
समन्नागय ' त्ति ' तं धन्ने णं देवाणुप्पिया ! सुहुमे गाहावई एवं कयत्थे गं' इत्यादि पूर्वप्रदर्शितमेवेह पदपञ्चकं निगमनतयाऽवसेयम् ।
[पृ. ७८.] 'अभिगयजीवाजीवे' इह यावत्करणात् ' उवलद्धपुन्नपावे' इत्यादिकम् ' अहापडिग्गहिएहिं तवोकम्मेहि अप्पाणं भावेमाणे विहरइ' एतदन्तं दृश्यम् ।
'चाउद्दसमुद्दिष्टपुष्णमासिणीमु' त्ति अत्रोद्दिष्टा-अमावास्या।
'गामागर० ' इह यावत्करणात् ' नगरकब्बडमडंबखेडदोणमुहपट्टण निगमआसमसंवाहसन्निवेसा' इति दृश्यम् ।
‘राईसर० ' इहैवं दृश्यं-' राईसरतलवरमाडंबियकोडुबियसेट्टिसत्थवाहपभियओ' त्ति ।
‘मुंडा' इह यावत्करणादिदं दृश्यं-' भवित्ता अगाराओ अणगारियं ' ति ।
[पृ. ७९.] 'पुवाणुपुब्बि' इह यावत्करणादिदं दृश्यं-'चरमाणे गामाणुगाम' त्ति । ___'जहा पढम' त्ति यथेहैवाध्ययने प्रथमं जमालीनिदर्शनेन निर्गतोऽयमुक्तस्तथा द्वितीयनिर्गमेऽयं नगराद्विनिर्गत इति वाच्यम् , उभयत्र समानो वर्णकग्रन्थ इति भावः । ___'ईरियासमिए' इत्यत्र यावत्करणादिदं-'भासासमिए ४ एवं मणगुत्ते ३ गुतिदिए गुत्तत्तिगुत्तबंभयारी' ।
'आउक्खएणं' ति आयुःकर्मद्रव्यनिर्जरणेन ‘भवक्खएणं' ति देवगतिबन्धनदेवगत्यादिकर्मद्रव्यनिर्जरणेन 'ठिइक्खएणं' ति आयु

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[ ६५ ] . कादिकर्मस्थितिविगमेन 'अणंतरं चइत्त' त्ति देवसम्बन्धिनं देह त्यक्त्वेत्यर्थः, अथवाऽनन्तरं-आयुःक्षयायनन्तरं च्यवनं ' चइत्त' त्ति च्युत्वा ।
[पृ. ८० ] 'महाविदेहे ' इह यावत्करणात् 'वासे जाइं इमाई कुलाई भवंति-अट्ठाई दित्ताई अपरिभूयाई' इत्यादि दृश्यमिति ॥
॥ द्वितीयश्रुतस्कन्धप्रथमाध्ययनस्य विवरणं ।
सुबाहोः राजर्षेः ॥ १॥ पृ. ८०-८३ । एवमुत्तराणि नवाप्यनुगन्तव्यानीति ॥ समातं विपाकश्रुतात्यैकादशाङ्गप्रदेशविवरणं ।।
इहानुयोगे यदयुक्तमुक्तं, तद्बोधनाद्राक् परिशोधयन्तु । नोपेक्षणं युक्तिमदत्र येन, जिनागमे भक्तिपरायणानाम् ॥१॥
कृतिरियं संविग्नमुनिजनप्रधानश्रीजिनेश्वराचार्यचरणकमलचञ्चरीककल्पस्य श्रीमदभयदेवाचार्यस्येति ॥
ग्रन्थानं ९०० ॥ श्रीरस्तु ॥

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॥शब्दकोशः॥

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शब्दकोशः
The two figures after a word and its sanskrit rendering, denote respectively the numbers of page and line. D. = Des'i word; (N.)= reference to notes; (C.) = commentary of Abhayadeva.
अईव [अतीव] 66.12 very अकज अकार्य] 70.15. an
_improper act. अकन्त [अकान्त] 12.14 un
welcome अकामिय [अकामिक 13 6.
. with no desire अकारअ [अकारक] 10.20 the
loss of appetite अक्खय [अक्षय] 5-4.12 in-
exhaustible अक्खाअ [आख्यात] 7.19 told. अगड [अवट ?] 48.13 a well अगणिकाय [अग्निकाय 46. 21.
fire भग्गओ [अग्रतः] 27.23 in
the front अग्गपुरिस [अग्रपुरुष] 10.10.
a leading person
अग्गि [अग्नि 8.16. fire अग्गिअ [अग्निक] 13.13 the name of a disease अंग [अङ्ग]3.16 a canonical text of the Jain scrip
tures अङ्ग 12.23 an expletive अच्छि [अक्षिन्] 5.6 an eye अजीरअ[अजीरक] 10.20 in-.
digestion अज [आर्य] 3.1. a respect
able person. अज [अद्य] 25.2. to-day अज्झत्थिय [आध्यात्मिक] 8.54.
a thought अज्झयण [अध्ययन] 4.8. a
chapter अज्झवसाण [अध्यवसान]24.7. __an attachment,
a resolution.

Page #325

[७. ] अन्झोषवन्न[अध्युपपन्न] 24.6. अडुहार [अर्ध हार] 46. 10. addicted
a necklace with nine
necklace with nine अट्ट [आत] 12.6. pained
strings. in mind.
अड्डाइज्ज[अर्धतृतीय] 12.6.two अह [अर्थ] 3.17. an object,
and a half. purport अणगार [अनगार] 3. 4. a अट्ट [अष्ट] 13.7. eight houseless one, it friar. अट्ठ [अर्थ] 13.21. matter अणन्तरं अनन्तर] 12.:) after अट्ठम [अष्टम] 28.1. eighth.
अणहारय [ऋणधारक] 47.22 a
debtor अट्ठम [अष्टमी] 78.12. the
अणाह [अनाथ] 19.1. one eighth day of the month
having no master अट्ठमी [अष्टमी] +3 2. the
or supporter eighth day.
अणिट्ट [अनिष्ट] 12.14. inअट्ठारस [अष्टादश 16.28.
pleasant - eighteen. अणिट्टयर[अनिष्ट तर]8.15.worse अट्ठारसम [ अष्टादश] 28.5. Vअणुकडअनु+कृष]5.3.to pull
__eighteenth. Vअागण्ह[अनु+ग्रह 67.26 to अहिअस्थिन् ] 24.19. a bone
favour Vअड [अट्] 17.16. to wan- अणुपत्त [अनुपाप्त] 25 15. _der.
attained to अडवी [अटवी] 26.15. a अणुमग्ग [अनुमार्ग] 7.7. afterforest
wards अड [आढ्य 80.8. prospe- अणुमय [अनुमत] 12. 19.
appro
rous.

Page #326

[
१]
Vअणुषड्ढ अनु+वृध] 54.12.to अथाम [अस्थामन् ] 33.24.
replenish, to in- without strength crease
अदूरसामन्त 9.20. neither अणुवासण [अनुवासन 11.17. far nor near
enema with oils. अद्दहिय [आदग्ध] 46.21.burnt अणेग [अनेक] 15.10 many अद्ध [अ] 15.10. half. अणेगखण्डी [अनेकखण्डिन्]26.18. अद्धरत्त [अर्धरात्र]20.10.midthat in which there
night were many passages अद्धाण [अध्वन् ]35.1. a road and byways
अन्तरावण [अन्तरापण] 29. 5. मोहट्टिय [अनवघट्टित] 231.8. a shop in the market
____uncontrolled अन्तिए [अन्तिके] 15.21. by अण्डअ[अण्डक]28.21. an egg
the side of अण्डयवाणिय [अण्डकवणिक]28. ____ अन्तियाओ [अन्तिकतः] 6.28. ___16.a dealer in eggs from the presence अण्ण [अन्य] 10 9. another अन्तेवासी 3.4. a pupil अतुरिय [ अत्वरित ] 6.28. अन्नत्थ [अन्यत्र] 24.6. at without hurry
another place अत्तअ [आत्मज] 5.4. a son. अन्नमन्न [अन्योऽन्य] 77.16. अत्ताण[अत्राण] 22.24. vith
mutual out protection. अन्नया [अन्यदा] 10.16. अत्थसंपायण [अर्थसंपादन] 11.7. some other time the plenty of wealth अन्निज्जमाण[अन्बीय माण] 5.1 अस्थि [अस्ति 6. 17. is. being followed

Page #327

[ ७२ ]
अपुण्ण [ अपुण्य] 54.3. merit -
less.
अप्पाण [ आत्मन् ] one's self.
51.21.
अप्पिय [ अप्रिय ] 12.14. not dear
अप्पेगइय [ अपि+ एक किक ] 20.
13. some
अप्फुन्न [आस्पृष्ट] 23.4. over
come
अवीअ [ अद्वितीय ] 20.10. alone अभंग [ अभ्यंग] 11.15 besmearing with oil.
अब्भणुन्नाअ[अभ्यनुज्ञात] 6.24.
permitted
Vअब्भिग [अभि+अज्] 48.15 to besmear
अब्भिन्तर [ अभ्यन्तर ] 13.7. internal
अब्भिन्तरिय [आभ्यन्तरिक] 24. 2 interior. उाणिज-a harem Vअब्भुक्ख [ अभि+उक्ष्] 55.7.to _sprinkle.
अब्भुग्गय [ अभुद्रत ] 63.10 raised, high
Vअब्भुत्थ [ अभि + उत् + स्था ] 77.4 to get up.
अभिक्खणं [अभीक्ष्ण] 13.11.
repeatedly
अभिभूअ [ अभिभूत ] 8.15.
overpowered.
अभिलस [अभि+लप ] 12.5.to.. desire
अभिसरमाण [अभिसरत् ]. 53.
25. coming out अभिसेअ [अभिषेक ] 79.15. sprinkling with water at an auspicious occasion. अभिसेयग [ अभिषेक ] 18. 1. bath अमच्च [अमात्य ] 37.10. a minister
अमणाम [ ? ] 12.14. unpleasing to the mind अमणुन्न [ अमनोज्ञ ] 12.14.
unpleasing
अम्मधाइ [ अम्बाधात्री ] 13.19.
a wet-nurse

Page #328

{ ७३ ]
अम्मा अम्बा) 53.22.mother Vअवक्कम [अप+कम्] 23.2.to अय [अज] 38.7. a goat.
go away अयं ल [D.7 (50-5. a kind अवण्हाण [अपम्नान) 11.17. of net for catching fish medicinal hot bath. अयोमय 40-21. of iron अवद [अवटु] 4S.15.a collar
bone अरिसा अर्शस् ] 10.20. piles
अपदहण [अवदहन] 11.16. foअििसल्ल अशस्+इल] 51.9.a
menting person suffering from /अवयामाव अव+यासय] 40.22
piles.
to cause to embrace अलंकारिय [आलंकारिक] 19.10 /अवाज्झ [अपराध] 18.9. to one ivho does the toil
offend tte.
अक्सेल [अवशेष] .28.5. the अलंभोगनमत्थ अिलंभोगसमर्थ]
remaining 75.11. fit to enjoy ple
अवोरिअ [अवीय]3:3.24withasure's ti) the full.
out vitality अलिश [अलिक] 18. 17. a असन अशन] 82. eating
scorpion-sting अमयंवस (अस्वयंवश] 13.6. अल्ल आर्द्र १.15. wet. with no control over अल्लपल्ल [D.] 17.15. a peg
oneself of the shape of a scor- असिपत्त [असिपत्र 41.12. a · pion-sting.
sword अल्लीण [आलीन] 22.20. असिलट्टि [असियष्टि] 26. 22. sheltered
a sword अपओडय [D.] 18.2. with असुह [अशुभ] 8.26. unthe neck bent down (c.) propitious, inauspicious

Page #329

[ ७४ ]
अंसागअ [असागत ] 29.15 put on shoulders
अहम्मिय [ अधार्मिक ] 9-94. irreligious.
अहापज्जत्त [ यथा पर्याप्त ] 18.14. sufficiently well महापडिरूवं [ यथाप्रतरूपं ] 3.7.
befitting
अद्दासु [ यथासुखं] 6.25 as it pleases
अमिड [ अमृतक ] 8.14 the dead body of a snake अ | अधः | 15.7 down
V आक्ख [आ+ख्या ] 6.8. to speak, to tell. आईगर | आदिकर ] 4.9. the first promulgator of the holy canon आउ | अपस् ] 15.15. water आउडाव [D] 48.19. to cause to enter (c.) आउ [ आयुस् ] 82.6. life आउर | आतुर | 52.26. sick आउव्वे [ आयुर्वेद ] 51.18 the science of medicine
17.20. a
आउह [ आयुध ]
weapon
आगअ [ आगत ] 7.6. came V आगम [ आ + गमय् ] 49.25. to
come to know
आगार [आकार ] 16.24. shape आगमेत्त [आकृतिमात्र] 5.7. merely a shape
आगिइ [ आकृति ] 15.7. a shape
Vआढा [D] 63. 10.to respect आणत्तिय [आज्ञप्तिक] 11.8.
an order.
V आणव [अज्ञ. पय] 10. 16.to order. आणुपुव्वेण [आनुपूर्व्याण] 22.9 in the following order आथव्वण | आथर्वण] 42.21..
Atharvaveda
V आपुच्छ [ आ + पृच्छ् ] 9.4 to take leave आबाह [आबाध] 64.15 trouble

Page #330

[ ७५ ]
आभियोगिअ [आभियोगिक] 25.
19. the magic-art of ___making another'
subordinate. आभाअआभाग] 9.23. extent Vआमन्त [आ+मन्त्रयू ]65. 2.
to invite आमल [आम्ल] 59.3. tam. - arind-juice आमेल [D. 17.20 a pendent wreath आयन्त [अचान्त] ::.1+ with hands and face washed
. with water आयष [आतप] 60.13. heat आयाहिणपयाहिण [आदक्षिण- प्रदिक्षणा] 30.10 sacred circumambulation about a holy man or object from right to
left आवन्नसत्ता [आपन्नसत्त्वा] 19.
6. pregnant आरसिय [आरसित] 20.24.
. cried
आलीवण [आदीपन] 10.6.
setting fire आलीविय [आदीप्त] 65.22.
burnt. आलोअ [अ लोच) 30.3. to
observe. आलेाइअ [आलोचित] 15.24..
confessed Vआवज [ आ+पद् ] 22.3 to
come to आस [अश्व] 17.21.a horse. आसव [आस्यक] 8.20. a
mouth आसत्थ [आश्वस्न] 67-13.
consoled. आसवाहिणो [अश्ववाहिनी] 66. 19. a vehicle carried.
by horses. Vआसाअ [ आ+स्वादयू] 12.5.
to enjoy आसारोह [अश्वार ह] 17.23 a.
horse-rider आसुरुत्त [आशुरुष्ट] 40.6.
easily excited Vआहिण्ड 30.30 to walk
आतापर

Page #331

mum.
[ ७६ ] आहिय [आहित 27. 3. उक्विट उत्कृष्ट] 25.16. placed
superior आहेवञ्च [आधिपत्य] 10.20 उक्कित [उत्कृत्त] 18... cut off lordship उक्कुडिया [उत्करिका] 1:3.20.
a dung-hill. इ इति 5.21. इश्री [इतः] 50.10. hence
उक्कोडा [ID.] 10.1. bribe
उक्कोस [उत्कर्ष] 12.8. maxiइंगाल [अंगार) 29.4.
burning charcoal Vइच्छ इध्] ! 1.3. to wish उप खेव उत्क्षे 11.22. int. इट्ठ इष्ट] 12.19. desirable
roduction 'इडा ऋद्धि 22.12 prosperity उग्गह उद्गह] 70.21. a seat इत्थी स्त्रो7.2!. a woman Vउग्घाम उद्+घुष 10.25.to इंदमह [इन्द्रमह] 5-21 a fest
proclaim. ival in honour of Indra
उच्चार 78.13 ('xcretion इब्भ [इभ्य 22.215. a rich
उच्छग उत्संग] 51.1. a lap man
उज्जल उज्ज्वल] 12.12.great इरियामभिय र्यासमित] 79.16. excessive heelful in Taalking. उज्जाण [उद्यान] 4-21. gardes
Vउज्झ 19.20. to abailon इरियासमिअ [ईर्यासमित) 15. उट्ट [उष्ट] 16.25. a cuinel ___2.heedful in walking उट्टिया उत्रिका) 16.22. a big ईसर (ईश्व] 10.9. a lord. earthen pot with the उउय [तुक] 75.8. a serson shape of camel's neck. उक्कम्प उत्+कम्पू] 48.12. to Vउट्ठ [उत्+स्था] 14.7. to shake
stand up

Page #332

[ ७७ ]
उप्पाड [उत्+पाटय] 48.22.too.
take off उप्पीलिय (उत्पीडित 17.18.
tied
उहाअ [उत्स्थात] 14.6. stan-
ding up (5) उत्तयन्त [उत्तुद्यमान] 57.22.
being pained उत्तरवंचुइज्ज [ उत्तरकंचुकीय] 17.19. the covering to protect the upper part
of the body. उत्तरपुरस्थिम [उत्तरपूर्व] 4.21.
___north-easterly उत्तरासंग 77.5. upper
garment उत्तरिल्ल [उत्तर+इल्ल] 1.21.
. northern उत्ताण [उत्तान] 47.24. lying
on the back उदअ [उदक) 69.13. water उहिट [उहिष्ट] 78. 12. the 15th day of the dark half of the month. उदाहु [उताहो] 14:4. or Vउद्दाअ उद्+द्र] 15.11 to die उद्दामिय [उद्दामित] 17.18. tied with ropes. उप्पतिया [ोत्पत्तिको] 61.7.
• intuitive
उप्फेणउप्फेणियं [D.] 64.5. breathing hot with
anger (c.) उयर [उदर] 10.21. dropsy उरपरिसप्प उर:परिसर्प] 15.. 13. a reptile that moves
on the belly जगल उदार 23.22. gene
rous, plentifu उरुघण्ट 29.26. the bells pending on the sides
of loins उरंउरेण (उरसा+उरसा] 34.5.. breast to breast, closely.
facing. उल्ल [आई] 55.2. wet. उवउत्त [उपयुक्त]24.8. empl--
oyed, engaged in उवगम [उपगत] 3.5. poss
essed

Page #333

[ ७८ ]
गूढ [ उपगूढ] 26.17. co
ncealed.
उवंग [ उपांग ] 5.7 a sublimb. उवदंस [ उप+दर्श] 7.28. to show
Vउषदेस | उप + दिश] 52.26.to
advise
उषप्पयाण [उपप्रदान ] 34.6. a gift
उपयार [ उपचार ] 16.23. manners, treatment उबर [ उपरि] 64.9. above उबन्न [ उपपन्न ] 12.7.born उबवे [ उपपेत ] 16.22. accompanied with / उवसाम [ उप + शामय् ] 11.6•
to appease. उवागअ [ उपागत ] 8.12 came
near
Vउब्वट्ट [ उद् + वृत् ] 12.9. to
return.
उब्वट्टण [ उद्वर्तन ] 11.15. applying scented paste or powder
Vउब्वट्टाथ [ उद्+यू ]69.13.
to besmear
बिग्ग [ उद्दिन] 13.25. dejected in mind उसिण [ उष्ण] 69.14. hot
उस्सुक्क [उच्छुल्क ] 34.15. without fees
उस्सेद्द [ उत्सेध] 8.10 height
ऊसिय [ ऊर्च्छित] 17.2 raised ऊह [ऊधस् ] 19.22 an udder
एक्कबीस [ एकविंशति ] 16.22. twenty-one
पक्कारस [ एकादश ] 79.18. eleven
एक्कारसम [ एकादश ] 3.17. eleventh
एग [एक] 5.11. one पगट्टिय [D] a boat (c.) एगतीस [ एकत्रिंशत् ] 48.24.
thirty-one.
एगन्त [ एकान्त ] 3. 20. a solitary place

Page #334

[ ७९ ]
पगसाडिय (एकशाटिक] 77.5 ओचूलयालग अवचुडालक 48. consisting of one
13. dipping in water garment.
to the last lock of the एगमेग [एकैक] 42.23. one
head (c.) ____ in turn. आह [ओष्ट] 19.23 a lip. एगूण [एकोन] 63.11. less ओमन्थिय [अवमथित] 19.19. by one
withered, shattered एगणतोस [एकोनत्रिंशत्] 16.22 Vओमुय [ अव+मुच् ] 77.5. to twenty-nine
release एन्जमाण ईयमाण] 7.2.coming
ओरोह [अवरोध] 62.22. a एणेज्ज [एणेय] 59.6 a deer
harem एत्तो [एतद्+त्तः] :54.3. out
ओलुग्ग [अवरुग्ण] 19.18. of these.
diseased. एत्य [अत्र] 26.10. here एयम्म [एतत्कर्मन् ] 10.14.
Vओलु [ अमृत ] 55.7. to one who does that
rub action.
आल्ल [आर्द्रचर्म] 48.21. a एलय [एडक] 38.8. a ram.
moist hide
Vआवाय [उप+याच् ] 54.10 to मोगाढ [अवगाढ] 17.17. en- beg the favour of.
tered Vओगाह [अव+गाह 55.1. to Vओवोल [उप+पीड्] 27.7. to take bath
harass. ओचूल [अवच्ल] 15.22. a आवीलण [अवपीडन] 61.8. . bridle.
pressing

Page #335

[ ८. ] ओबील [उपपीडा) 48.5. pain; कज्ज कार्य] 10.10. a work अवपीड-a erest-ornanient कट [कृत्वा] 7.28. having ओधीलेमाण [उपपीडयन् ] 10.6.
done torturing कट्ठ [काष्ठ] 8.). wool..... आसह [औषध] 11.21.
कड [कृत] 9.1. (lone a medicine
कडगसकर [D.] 47.15. a ओसारिय [अपसारित] 17.21.
peg made of bamdrawn up
boo (c) ओहय अपहत] 19.21. put
कटिअ कटी] 17.23. a waist done
कडुय [कटुक] 13.1. bitter Vआहीर [D.]77.23. to doze कडेवर [कलेवर 8.15.a body
कणग [कनक] 66.15. gold. का [कति] 4.7. how many कणङगर [D.]47.9.a small ककुह [ककुभ] 19.1. a hump
anchor-stone (c.) कवख [कक्ष] 53.24. an
कण्ट अ (कप्टक] 8.6. a armpit
thorn. कक्खडिय [D.] 18.2.rough
कण्डू 10.21. itch.
कण्ण [कर्ण] 5.6. an ear. कच्छ [कक्षा] 17.18. loin
कण्णीरह [कर्णीरथ| 17.3. a band (c.)
small chariot कच्छप [कच्छप] 15.8. a कत्तो [कुतः] 54.15. from tortoise.
which place. कच्छुल्ल (कच्छूमत्] 51.9. a कत्थ [कुत्र] 39.25. where. person suffering from कत्था [कुत्रापि] 24 5. from itches.
somewhere.

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[
aa] 76. 9. loving. कन्दुअ [कन्दुक] 29. 4. a heating bowl. Vकप्प [ क्लुप् ] 5.15. to arr
ange, to make, to earn. कप्प [कल्प ] 15. 26. a kind of heaven.
कपडिय [ कार्पटिक ] 52.25. a kind of mendicant.
पण [कर्तनी] 38. .5. a
knife.
कप्पाय [कल्प + आय] 27 8 proper tax (c.)
कप्पिय [कृत] 38. 15. cut. कमलेश्वम [ कमले। पम ] 54. 1. resembling a lotus.
19. 13. a dewlap. कम्म [ कर्मन् ] 9. 1. an action.
कत्थ [ कृतार्थ ] 53. 21. one with the object fulfilled. कयर [कतर ] 9. 13. which. कयलक्खण [ कृतलक्षण ] 53. 22. possessing auspicious signs.
कयाइ [ कदापि ] 10.15. some time.
૮૧ ]
V
[] 5. 15. to do. 10. 4. a tax.
करपत्त [ करपत्र ] 47. 12. a
saw.
करयल [ करतल] 13.23. the palm of hand. atifs [D.] 52. 28. a Kapalika mendicant.
[D. ] 46.6. water mixed with lime so as to boil. कलंबचीरपत्त [D] 47. 13. a kind of weapon.
कलिय
[कलित ] 17. 2.
distinguished.
कलुस [ turbid.
agrafg [nzi+azi] 28. 19. every morning.
कवअ [ कवच ] 21. 18. an
armour.
[ कलश ] 10. 15.
[D.] 29.. 4. a
baking oven. कवोय [ कपोत ] 53. 3. a pigeon.
कवलग्गाह [ कवलग्राह ] 61. 8. swallowing morsels (c.).

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[ ८२ ] कविट्ठ [कपित्थ ] 59. 4. a कालुणवडिया [ कारुण्यवृत्तिका ]
kind of fruit Guj. 50. 5. 14. the mode of कस [ कशा] 27. 24. a living through mercy whip.
of others i. e. begging. कहं [ कथम् ] 6. 16. how. कास 10. 19. cough.. कहा [कथा] 5. 18. a कासिल्ल [कास+दल्ल] 51. 10. story.
suffering from cough. कहिं [कुत्र] 50. 11. where..
किडिकिडियाभूय [ किंडिकाइ [ काकी ] 28. 21. a किडियाभूत] 58. 5 making she crow.
a rustling sound of कागणिमंस [काकिनीमांस] 18.
bones.
किमि [कृमि]51.12. a worm, 4. piece of flesh as
किंसुअ [किंशुक 70. 7. a small as Gunja fruit. कायतिगिच्छा [कायचिकित्सा]
kind of tree with red 52. 19. the diagnosis
flowers Guj. केसुडा. of body.
कीड [क्रीडा] 55. 2. sport.
कील [क्रीड] 66.15. to play. कारण 10. 10. the cause
कोलावण [क्रीडापन] 22. 18. leading to an action,
sporting. consultation.
कीलिय [क्रीडित ] 43. 25. काल 3. 1. time. (N.)
played. काल [D.159.2. blackened.
कुक्कडि [कुक्कुटी] 28. 22. कालधम्म [कालधर्म] 63. 7. a hen. death.
कुच्छि [ कुक्षि] 49. 1. a कालमास 12. 7. time for
___womb. death.
कुच्छिल्ल [कुक्षि+ल] 10. 19. कालुण [कारुण्य] 5.14. mercy. stomach.

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[ ८३ ] कुडंग [D.] 27. 3.a bamboo कोउय [ कौतुक ] 55. 2. thicket.
marks of black collyकुडपास [क्टपाश] 60. 9. a
rium made on cheeks noose to catch fish by
and ears to ward off
evil (c.) alluring them.
कोट्टिल्ल [D.] 47. 17. a कुडुम्बजागरिया कुटुंबजागरिका]
kind of small hamm12. 17. wakefulness due to family-anxieties. कोडि [ कोटि ] 15. 10. a कुद्दालिया [कुदालिका] 28. 19. crore. a spade.
कोडुंबिय [ कौटुंबिक ] 10. 9. कुन्त 10. 5. extorting the head of the famoney at the point of mily. a sword.
कोढ [कुष्ठ ] 10. 21. कुमरण 49. 26. a bad
__leprosy. death.
कोढिल्ल [ कुप्रिमत् ] 51. 9. a कुमारभिच्च [कुमारभृत्य] 52. person suffering from 19. the science of bring
leprosy. ing up children.
कोप्पर [ कूपर ] 24. 20. an
armpit. कुल [ कूल ] 60.11. a bank.
कोलंब | D. गिरिप्रान्त ] 26.. कुविय [ कुपित ] 26. 18.
16. the skrit of a angry.
mountain. कुहाड [ कुठार ] 47. 19. a
कोवघर [ कोपगृह ] 63. 25. hatchet.
a house of anger. कूयमाण [ कूजत् ] 51. 14. crying.
' खक्खरग [D.] 18. 5. a केह । के+अपि ] 4. 13. some. whip. (c.)

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Peg
[ ८४ ] खग्गि [बकी ? ] 28. 21. a खाइम [ खादिम] 8. 2. female crane (c.)
eatable. Vखण [खन् ] 15. 18. to Vखाय [खाद्] 13. 2. to dig.
eat. खणण [खनन] 27. 7.
खार [क्षार] 13. 1. salt digging. खण्डपट्ट 27. 2. one who
46. 7. acid. wears rags, a thief (N.). खिप्पाम् [क्षिप्रम् ] 8. 20. खण्डपडह [खण्डपटह] 18. 5. quickly.
a broken drum. खीर [क्षीर] 22. 18. milk. खण्ड मल्ल [खण्डमल्लक] 51.
खाल [कील ] 47. 14. a 16. a broken cup. खण्डिय [ खण्डित ] 58. 26..
खुज [कुब्ज] 66. 14. a made in pieces
___hunch-back. खण्डी [D.] 26.18 a valley खुर । क्षुर ] 49.20. a razor
खुरपत्त [क्षुर+पत्र ] 47. 13. खत्त [खनित्र ] 27. 7. a
a razor. spade.
खेड [D.] 9.21. a small खत्तिय [क्षत्रिय ] 42. 24. a town with mud-walls. Kshtriya.
खेलअ [क्रीडा] 23. 16. खम्भ [स्तम्भ ] 18. 44. a sport.
pillar. खलीणट्टिय [खलीममृत्तिका]
ढिय [गृद्र ] 24. 6. atta
ched. 15. 18 a lump of earth high up (N.) (c.).
गणिम [गणिम ] 20. 21. खलु अ [D] 48. 16. an
things that can be ankle.
numbered. खहयर [ खेचर ] 15. 13. a गणिया [गणिका ] 16. 22. bird.
a courtesan.

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_catch fish.
[ ८५ ] गण्ठिभेय [ ग्रन्थिभेद ] 27. 2. गिलाण [ग्लान ] 52. 23. a pick-pocket.
weak, ill. गत्त [गात्र ] 18. 2. a body. गिह [गृह] 9. 4. a house. गन्धवट्टअ [गन्धवर्तक] 69. गिहिधम्म [गृहधर्म] 76. 1.
13. the scented paste. the religious duty of a गन्धब्ध [गान्धर्व] 65. 15. __house-holder. music.
गीवा [ग्रीवा] 49. 20. a neck. गब्भ [ग] 12.20. foetus.
गुज्झ गुह्य] 10. 10.a secret. गय [गत] 16. 25. gait.
गुडा [D.] 17. 21. a proगल 60. 9. a hook to
tective cloth-covering
for the body. (c) गामेल्ल [ग्राम+इल] 10. 10. ___belonging to a village.
गुडिय [गुडित] 17. 18.
clad in armours. (c) गायलट्ठी गात्र+यष्टि] 55. 7.
गुण्डिय [D.] 18. 3. besa body. गालण [गालन ] 12. 25.
meared.
गुत्तिय [गुप्तिक] 23. 12. a dropping. (c.) गावी [D.] 19 1. a cow.
watch-man. गाह [ग्राह] 15.9. a croco
गुलिया [गुटिका] 11. 21. a dile. Vगाह [ग्राहय् ] 60. 11. गेवेन्ज गैवेय] 17. 19. an . to bring.
ornament for neck. गाहावा [गृहपति] 66. 19. a गेह [गृह] 5. 14. a house. house-holder.
गोहिल्लअ [गोष्ठिक] 25. 25. Vगिण्ह [ गृह ] 8. 2. to take, a companion. to hold.
गोणत्त [गात्व] 15. 16. the गिद्ध [गृद्ध] 24. 6. greedy. state of a bull.
pill.

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[ ४६ ] गोण मेण] 41. 2. sub- चउनाण [चतुर्ज्ञान] 3. 5: four sidiary.
kinds of knowedge. (N.) गोण्ण [गण] 22. 14. fitt- चउपअ [चतुष्पद] 15. 12. a
ing to the qualities or quadruped. sense.
चउप्पुड [ चतुष्पुट ] 8. 9. गोत्तासअ [गेत्रासक] 21. 12. folded four times. a proper name-mean- चउरिन्दिय [चतुरिन्द्रिय] 15. ing one who strikes ___13. a creature possessterror among kine. _ing four sense-organs. गोमण्डवअ [ गामण्डपक ] 18. चउम्बिह चतुविध] 22. 22.
24. a shed for cows. fourfold. गोय [गोत्र] 12. 23. family. चउसट्टि [चतुःषष्टि] 16. 21. गोहा [गोधा] 52. 27. a sixty-four. lizard.
चक्खु [ चक्षुष् ] 5. 10. an
eye. घर [गृह] 23. 16. a house. चच्चर [चत्वर] 10. 25. a घड [घट] 51. 16. a pot. court-yard. a square. घाम [घात] 27. 5. killing. चडयर [ D. ] 5 13. a बायावण [घात) 31. 19. kill- swarm. (c.)
चन्दसुरपासणिय [ चन्द्र सूर्य कुछ [ घुष्ट ] 77. 15. pro- दर्शन ] 22. 11. a rite to claimed.
show the sun and the घूह [धूकी] 28. 21. a she- moon to the child. owl.
चम्पग [चम्पक] 23 5. a
kind of a flower. चउक्क [चतुष्क] 10. 25. a चम्म [चर्मन् ] 33. 15. hide, square.
leather.
ing.

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[ ४७ ] चम्मपट्ट [चर्मपट्ट] 47. 15. a चिराइय [ चिरायित ] 4. 23. leather-band.
old. (c.) चय [च्यव] 16. 1. a body, चुअ [व्युत] 50. 10. fallen. a fall. (c.)
चुण्ण [चूर्ण] 18. 3. powder. चाउद्दस [चतुर्दशी] 78. 11. चुण्णय [ D.? ] 18. 3. the 14th. day of the frightened(c.)=संत्रस्त. month.
चुलपिय [क्षुल्ल+पितृ] 27. 23. चाउरंगिणी [ चतुरंगिनी ] 34. younger brother of the 5. an army consistingi father; uncle. of four divisions (1) चुल्लमाउआ [क्षुल्ल+मातृका] 27. elephants (2) horses (3) 26. the wife of an chariots(4)foot-soldiers.
uncle, an aunt. चारग [चारक] 46. 15. a चेइअ [चैत्य] 3. 2. a sancprison.
_tuary, a temple. चारवेश [चारुवेश] 16. 25. चेलुक्खे व [चेलात्क्षेप] 77. 14. fine dress.
flying of garments. चिच्चिसद्द [चिच्चीशन्द] 21. चोक्ख [चोक्ष] 33. 1+. clean. 4. a sort of crutching चोत्थ [चतुर्थे] 15. 6. fourth. sound.
चाहसपूवी [ चतुर्दशपूर्विन् ] चिच्चा [D. [अम्बिलिका] 47. 3. 5. one knowing 14 6. a tamarind.
Purvas, the pre-canoni. Vचिट्ठ [स्था] 7. 28. to cal texts of Jainas. stand.
चाहसम [ चतुर्दश] 28. 3. चिन्धपट्ट [चिह्नपट्ट] 17. 25. fourteenth. a long piece of cloth चाहसो [चतुर्दशी] 43, 2. the to gird up the loins. fourteenth day.

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[ EITT 26. 15. a village
of thieves aras ( 29:987 ] 44. 26. sixty-four.
] fgv [D. ] 47. 6. a
moist hide (c.). : Vane ( ) 48. 11.
to brandish. 36 [ FA D.] 22. 27. thrown away. 09 [V. ] 19. 11. a tail.
97 [98] 15. 7 sixth. 37-7CH (93977] 51.21. the fast upto the sixth meal. TOUT [76396ða] 17. 14. observing a fast upto every sixth meal. TTTFE 48. 4. an ono- matopoetic work. (c.) Ego [a] 61. 7. vomitt
ing.
TT (37] 17. 2. an um brella. get [D.] 11. 19. bark. 501CGT 317f257] 38. 6.
a goat-herd. Ves [f] 18. 4. to cut.
fg [fa] 24. 9. a weak point. fecoge [fayage ] 30. 1. a trumpet that blows switfly.
HT [f] 3. 15. if. JTB (Ja: 17. 19. whence. 574€ (72] 4. 22. a kind of demigods. FerTOT [27712777] 4. 23. a temple dedicated to a yaksha. FOTO (D.) 52. 19. the science of removing poisons and poisonous stings (c). TOT [59] 5. 19. man,
people. V a [ 27 ] 64. 15. to
try. . Ficafé [aatayfa] 12.
12. beginning from which. sifat [ sfera) 53.24. talk.

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[ ८९ ] जंभा [ जम्भा ] 60.7. a devi- जागरिया [जागरिका) 22. 11. ce to catch fish.
a rite to keep awake जमगसमग [ यमकस्मक ] 10. observed by the relati.
17. simultaneously. ves on the sixth night जम्म [ जन्मन् ] 53. 23. birth. after the birth of a जम्मण [जन्मन् ] 80. 15. child; 12. 17. wakebirth,
fulness. जम्मपक [जन्मपक्व] 59. 2.
Vजाण [ज्ञा] 7.20. to know. __naturally cooked (c.).
जाणअ [ज्ञायक] 11. + a जर [ज्वर ] 10. 19. fever.
knower. जलयर [जलचर] 15. 8. an aquatic animal.
जामाउआ [जामातृ ] 28. 1. महण [ जघन] 17. 1. loins.
the son-in law. जहा [ यथा ] 4. 3. as.
जाणु [जानु] 24. 19. a thigh. जहानामए [ यथानामक ] 8. 14.
जायअ [जातक 7.7. born. namely.
जायनिंदुआ [जातनिर्दुता] 22. जहाविभवं [ यथाविभवं ] 65. 5. 2. a woman who gives
according to his state. birth to still-born जहोइयं [ यथाचित] 19. 20. children. as was deserving. जायमेत्त [जातमात्र 20. 23. जा [ यावत् 7. 28. as as soon as born. long as.
जायसङ्क [जातश्रद्ध] 3. 12. जाइ [ जाति ] 5. 4. birth.
one in whom faith is जाइअंध जात्यंध] 5. 4. blind
produced. by birth.
जाव [ यावत् ] 3. 6. upto. जाइसंपन्न [जातिसपन्न] 3. 4. possessing the know
जाहे [ यावत् ] 43. 4. so ledge of previous birth. long as.

Page #345

[ ९० ] जिब्भ [ जिह्ना] 19. 12. a Vझूस [ शुष्] 79. 21. to tongue.
emaciate oneself. जिमिय [D.] 29. 23. eaten.
टिट्टिभि [टिटिभी] 28. 21. a जुगलत्त [युगलत्व] 40. 25. in
kind of a bird. the state of twins. जुत्त [युक्त) 17. 1. fitting. ठाणिज [स्थानीय] 67. 6. a जुय [युग] 18. 3. a pair.
place. जवराया [युवराज] 62. 24. a /ठाव [ स्थापयू] 21. 14. to crown-prince.
place. जय द्यूत] 23.16. gambling. ठिअ [स्थित] 33. 18. stood. इयगर [यतकर ] 47. 23. a ठिइ [स्थिति] 12. 8. life. gambler.
ठिइडिय [स्थितिपतिता] 22. जूह [यूथ] 38. 10. a herd. 10. a ceremony at the जेष्ठ ज्येष्ठ] 6. 11. eldest.. birth of a child. जोणिसूल [योनिशूल] 23. 24. pain in the female डम्भण [ दम्भन ] 47. 17. a genital organ.
big needle. नोव्वण [यौवन] 80. 15. Vडह [दह] 55. 9.to burn. youth.
णं [D.] 3. 15. a particle. झय [ध्वज] 17. 2. a banner. पहाय [स्नात] 67.12. bathed. झाणकोट्ट [ध्यानकोष्ठ ] 3. 11. engrossed in the gra
तउय [त्रपुष] 46. 5. tin. · nary of meditation.
तए [ततः] 3. 11. then. Vझि [ध्य ] 19. 21. to
तओ [ततः] 12. 9. then, think.
तच्च [तृतीय] 11. 7. third. झिल्लिरी [D.] 60. 8. a तच्छण [ तत्क्षण ] 11.1 8. kind of net.
cutting of skin.

Page #346

Vash lazf] 10. 7. to dis-
card. qu [qui] 19. 2. grass. an [ag] 40. 21. hot. 7797 [aa] 4. 23. there. argu [F] 13. 25. frigh-
tened. tra (ara] 11. 25. ment
ally tired. qrt (-77] 47. 10. a rope. acou ( afo] 11. 19.
fattening of the body. gcofa (accufà] 12. 13. beginning from that time. 77 (21546.4. copper. azyt ID.] 10.9. a royal
officer (c.). afss [afaa] 19. 13. fried. gay 1798 1 29. 4. an
oven. gafat [ aqreqa ] 7. 18.
an ascetic. ak-fə (aer=fa] 13. 21.
let it be so. au [29] 5. 18. like that.
antaa (aurq] 7. 18. of that sort.
[] 4. 3. that. Vaig (at] 10, 7. to beat Vara (a19] 70. 6. to heat.
a [aaa] 43. 5. then. fa (fa) 24. 18. three. TaxiTu [f=%707] 77. 11. three instruments i. e. mind,speech and body. fafcat [fzeich: ] 3. 13.
thrice. fast [ 177 ) 10. 25. the place where three roads meet. fazgott [aft447] 4. 9. one who has established
Tirtha or right path. faça (D.] 66. 15. a bal). fafite (faza] 15. 8. a
lower living being faite [ fasz ] 25. 6. a
lower being. fazifas 18. 4. in small pieces like the grains of sesamum.

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[ ९२ ] तित्रलिय [त्रिवलिक] 24. 18. थलयर [स्थलचर] 28. 50. three folds.
land animals. तिविह [त्रिविध] 77. 11. of थासग स्थासक] 17 22. a three sorts.
small mirror. fafat [D.) 60. 7. a kind थिमिय [स्तिमित] 9. 1S. free of net.
from any fear. तिहि [तिथि] 68. 6. a day. थिर [स्थिर] 14. 9. stable. तु? [नष्ट] 6. 27. satisfied. थिविथिविय [D.) 51. 11.
तुम्पिय [D.] 18. 2. bes- ___dripping. meared.
थेर [ स्थविर ] 15. 21. an तूबर 13. 2. astringent. elder. तेरिन्दिय [त्रीन्द्रिय] 15. 14.
दग [उदक] 55.7. water. a creature possessing three sense-organs.
दच्चा [दत्वा] 9. 14. having तेउ [तेजस] 15. 15. fire.
given.
दढप्पहार दृढप्रहार] 26.22. तेगिच्छी [चिकित्सिन्] 11. 4.
one who deals a heavy a physician.
stroke of weapon. तेडि [तटी] 15. 19. a bank.
दण्डअ [ दण्डक ] 5. 12, a तेत्तीस [त्रयस्त्रिंशत् ] 59. 14.
_stick. thirty-three.
दण्डिखण्डवसण 51. 15. तेरस [ त्रयोदश] 15. 10.
a person wearing a thirteenth.
cloth sewn in the तेरसम [त्रयोदश] 28. 4. middle. thirteenth.
दब्भ [दर्भ] 78. 14. a kind तेल्ल [तेल 46. 7. oil. of grass.
दभतिण [दर्भतृण 47. 19. ‘थण स्तन] 17. 1. breasts. Darbha grass.

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[ ९३ ]
दसद्धरण [ दशार्धवर्ण] 77. 13. of five colours. दंसण [ दर्शन् ] 12. 24. sight. दरिस णिज्म [ दर्शनीय 134. 14 of pleasant sight. Vदलय [ दो ] 11. 7. to
give.
V दवा [ दापय् ] 48. 17. to
cause to give.
दव्वसुद्ध [ द्रव्यशुद्ध] 77. 10. pure in materials. दसम [ दशम] 3. 16. tenth. दसरत [ दशरात्र ] 34. 16. lasting for ten nights. दह [हद] 60. 6. a lake दाअ [दाय] 80. 16. share दाम [ दामन् ] 29. 26. a
noose, a rope (c ) दाय 54 11 a share in property.
दारअ [दारक ] 5. 4. a boy. दारग [दारक] 5. 6. a boy. दारिय[दारिका] 54. 11. a girl
दालिम [दाभि] 59. 4. a. pomegranate.
दाह 10. 19 a burning sensation in the body. दाहिणपुर स्थिम [दक्षिणपूर्व ] 9. 20. south-easterly. [] 9. 2. seen.
fazi [afe] 10. 20. sight. दिन्न [दत्त ] 26. 18. given. दिव्व [ दिव्य ] 77. 13. a miracle.
दिसिभाअ [ दिग्भाग ] 4.21. a direction. दीह [ दो ] 59 1. long. दुग्ग [ दुर्ग ] 33.17. दुच्चिरण [ दुवर्ण ] 8. 16.
wicked.
दुद्ध [ दुग्ध ] 53. 23. milk. दुद्धिय [ दुग्धिक ] 15. 14. possessing milk. दुष्प डेक्कन्त | दुष्प्रतिक्रान्त ] 8. 26. unrepented. दुष्पडियाणन्द [ दुष्प्रत्यानन्द ] 10. 1. difficult pleased.
to be
दुप्पहंस [ दुष्प्रध्वंस ] 26 19. difficult to be destroyed. दुब्बल [ दुर्बल ] 52. 23.
weak.

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[ ९४ ] दुरहियास [ दुरभियास ] 12. दोच्च [द्वितीय] 11.7. second.
12. unbearable. Vदुरुहे [ उद्+रुह् ] 33. 15. धमणि [धमनी] 13.10. a vein. to climb,
धम्भ [धर्म] 6.4. a doctrine. दुल्लभ [ दुर्लभ ] 26. 18. धम्मायरिय [धर्माचार्य] 7. 22. difficult to obtain.
the teacher of the चार द्वार] 8. 13. a door doctrine. दुवे [वै] 13. 10. two. धरणीयल [धरणीतल] 13. 5. दुह [दुःख 4. 4. a bad
the surface of the earth. act.
धरिम [परिमन् ] 22. 21. दुहट्ट [ दुःखात ] 12. 6 pai
things that can be sold ned in body.
by weight. दूइज्जमाण [द्रवत् ] 76. 19.
'धस'त्ति [धस-इति ] 23. 5 going, moving.
an onomatopoetic word देज्ज [देय] 10. 5. compul
to indicate fall. sory contribution.
धाई [धात्री] 22 17. a nurse. देवाणुप्पिय [देवानांप्रियः] 6.25.
धिइ [धति] 24.6. happiness. the beloved of gods. देसप्पन्त [देशप्रान्त] 26. 14.
धिसर [D.] 60. 8. a kind
of net. border of the country.
ध्रुव धूिप] 55.9. incense. देसोभासा [देशीभाषा] 16.24.
धूया [ दुहित ] 28. 1. a vernaculars. देहंबली [ देहबलि ] 51. 16.
___daughter. the alms (c.).
धेज्ज [ध्येय ] 12. 19. fit हो [द्वि] 4. 3. two. to be thought about. दोउयरिय [द्वि+उदरिक] 51.9. a person suffering from
मई [ नदी ] 15. 18. a river. dropsy.
नक्क [D.] 13. 10. a nose.

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[ ९५ ] मक्खत्त [ नक्षत्र ] 68. 6. a नाई [ ज्ञाति ] 21. 11. a constellation
relation. Vनज्ज [ज्ञा pass.] 49. 26. नाडअ [ नाटक ] 65. 16. a to be known,
draima. नसुअ [ नमक ] 28. 2. a
नाणी [ ज्ञानिन् ] 7. 18. a grandson.
knower. नत्तुइणीअ [नतृभार्या] 28. 3.
नामधेज्ज [ नामधेय ] 21. 3.
a name. the wife of a gradson. नत्तुई [मप्तकी] 28. 2. a
स [ नासिका ] 5. 6. a
nose. grand-daughter.
नाली [ नालिका ] 13. 7. नत्तुयापई नतृकापति] 28. 2.
arteries. the husband of the
निउण [निपुण] 16. 25. granddaughter.
___clever. नत्थि नास्ति] 5. 5. is not.
निश्कण [ निष्कण ] 27. 8. नपुंमगझम्म नपुंसककमन् ] 25.
without corn. 11. the work of a
निक्खि fi
? [ निःकृष्ट ] 29. 25. eunach.
_taken out. Vनमंस [ नम् ] 3. 13. to निक्खमण [निष्क्रमण] 79. 15. bow down.
going out; giving up . नयर [ नगर ] 4. 10. a worldly life. town.
निक्खेव [ निक्षेप ] 23. 1. नयरी [नगरी] 3. 1. a city. throwing. नरग [नरक] 9. 2. a hell. निगर [ निकर ] 47. 4. नवरं [D.] 75. 13. only. collection. महच्छेवण [नखच्छेदन] 47. 19. Vनिग्गच्छ [मि+गम् ] 5. 21. a nail-cutter.
to go out.

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[ ९६ ] निग्गन्थ [निर्ग्रन्थ] 75. 23. निदाण [ निदाण ] 11. 14. the knotless-i. e. be- the cause. longing to Jain creed. निद्रण [ निर्धन ] 10. 7. निग्गम [निर्गम] 26. 18. deprived of wealth. going out.
Vनिप्पक्ख [निस+पक्षय ] 58. निग्गय [निर्गत] 3. 7. gone 23. to make wingless. out.
निप्पाण [निप्प्राण ] 70. 14. निच्चे ? [निश्वेष्ट] 70. 14.
_lifeless.
निप्फन्न [निप्पन्न ] 22. 14. lifeless.
accompanied with निच्छूट [निक्षिप्त ] 23. 15.
निब्बुड्ड [निमज्जित ] 22. 24. thrown out.
___plunged doun. Vनिच्छुभ [निर्+क्षिप् ] 23.
निब्भय [निर्भय] 19. 2. 13. to throw out.
fearless. Vनिजा [निस+या] 66. 19.
निम्मंस [निर्मा स ] 29. 18. to go out.
fleshless. निडाल [ ललाट ] 24. 18. a नियग [ निजक ] 21. 11. forehead.
one's own. निण्हवण [निह्ववन ] 15. 18. नियत्त [निकृत्त] 23. 5. cut.
art of making oneself नियत्थ [निवस्त] 18. 3. a concealed.
cloth. निच्छअ [ निश्वय] 10. 11. नियल [निगड ] 47. 3. a a resolution.
fetter. नित्य [निस्तेजस् ] 19. 19. निरुवसग्ग [निरुपसर्ग] 19. 2. without lustre.
withoul calamity. नित्थाण [निःस्थान ] 27. 8. निरुह 11. 17. an enema destitute of residence. with concoction of herbs

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[ ९७ ] निवाडिय [निपातित] 77. 14. नेरइयत्ता [नारकिकत्व] 12. 8. thrown.
the condition of being निषिट्ट [ निवृत्त | 12. 3. a hell-dweller. stopped.
नेह [स्नेह] 18. 2. oil. Vनिवेस [नि+वेशय] 49. 20. to put.
पइ [पति ) 23. 4. a husनिवेसिय निवेशित 54. 10.
band, placed (used as a noun). पउर [प्रचुर] 19. 2 many. निव्वत्त [ निवृत्त ] 22. 13. पओयण [प्रयोजन] 7. 4. a finished.
reason, an object. निधाघाम [नियाघात ] 22. पक्खर [D.] 17. 22. the
19. without an abstacle covering for body. निधिण्ण [निर्विण्ण ] 61.14. पक्खी [ पक्षिन् ] 15. 4. a . dejected.
bird. Vनिसीयाव नि+सीदय् ] 27.
पगडिजमाण [प्रकृष्यमाण ] 5. 73. to seat.
____13. being dragged. निहि [निधि] 54. 12. a
पगलन्त [ प्रगलत् ] 51. 12. treasure.
___dripping. नीय [नीच ] 17. 16. low पङ्गल पङ्गु+ल] 5. 5. lame नीहरण [निर्हरण ] 21. 13. पच्चक्खं [प्रत्यक्षम् ] 9. 2. taking away the dead visibly, before the very body.
eyes. नेयव्व [ज्ञातव्य ] 73. 17. Vपच्चणुभव [प्रति+अनु+भू] should be known.
9. 2. to experience. नेरइय [ नारकिक ] 6, 2. a Vपच्चाया [प्रति+आ+इ] 14. hell-dweller.
23. to return.

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[ ९८ ] Vपच्चुत्तर [प्रति+उत्+तु] 55. पडाग [ पताका ] 17. 19. 3. to come out.
banner. पच्छण [प्रच्छेदन ] 11. 18. पडागाइपडाग [पताकातिपताका]
cutting skin a little. 58. 18. a kind of a fish. पच्छा [पश्चात् ] 8. 21. पडिकप्पिय [प्रतिकल्पित] 17. behind.
19. well-equipped. Vपच्छाव [प्र+च्छादय् ] 48. 14. पडिक्कन्त [प्रतिक्रान्त] 15.25. to cover.
____expiated for sins. Vपज [ पायय् ] 47. 25. to वडिगय [प्रतिगत] 3. 8. recause to drink.
turned. Vपज्जुवास [ परि+उप+आस् ] पडिजागरमाण [प्रतिजाग्रत् ] 5. ___3.14. to wait upon. 9. remaining watchful. पंचपुल [D.] 60.6. a kind Vपडिनिक्खम [प्रति+निस्+कम्]
of net for catching fish. 6. 28. to go out. पंचाणुव्वइय [पंचानुवतिक ] पडिनियत्त [प्रतिनिवृत्त ] 67. 76. 1. consisting of five 5. returned.
Anuvratas (N.). पडिबन्ध [प्रतिबन्ध] 76. 30. पंचिन्दिय [पञ्चेन्द्रिय] 15. 8. obstruction. a living being with पडिबाहिय [प्रतिबोधित] 16. five senses.
23. awakened. पट्ट [पट्ट] 46. 10. the Vपडियाइक्ख [प्रति+आ+ख्या] ornament worn on 12. 2. to abandon, to forehead.
reject. पट्टय [पट्टक] 68.20. a woolen पडियार [ प्रतिकार ] 61. 14. seat. Guj. बाजठ.
a remedy. Vपड [पत् ] 7. 9. to fall. Vपडिलाम् [प्रतिलाभय ] 77.9. पर [ पट] 55. 3. cloth. to cause to accept.

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[ ९९ ] Vपडिवज्ज [प्रति+पद् ] 76.2. पत्त [पत्र] 11. 20. a leaf. to take up.
पत्त [प्राप्त] 54. 3. obtainVपडिवाल [प्रति+पालय् ] 33. ed, 15. 25. arrived at. 18. to wait for.
पत्त [ पात्र] 67. 21. a Vपडिविसज्ज [प्रति+वि+सृज् ] fit object.
35. 8. to give leave. Vपत्थ [प्र+अर्थम् ] 12. 5. Vपडिसुण [प्रति+श्रु] 13. 22. to desire. to promise.
पत्थिय [ प्रस्थिका ] 28. 19. Vपडिसेह [प्रति+सेध ] 33.8. a basket to stop.
पन्थकोट्ट [ D.] 10. 6. wayपड्डय [D.] 19. 2. a calf.
____laying travellers. पढम [प्रथम] 4. 15. first. पन्थकोट्ट [पान्थकुट्ट ] 27. 6. पढममल्ल [प्रथममल्ल] 26. 22. thieves who waylay
the foremest warrior. travellers. पणतीस [पंचत्रिंशत्] 72. 12. पन्नत्त [प्रज्ञप्त ] 3. 17. laid thirty five.
down. पणवीस पंचविंशति] 25. 1. पन्नति [प्रज्ञप्ति] 17. 15.. twenty five.
the name of Bhagaपण्डिय [पंडित ] 16. 21.
vati Sutra. clever. पण्डुल्लइय [पांड्कृत] 19. 19.
पन्नरसम [पञ्चदश ] 28. 4. _blanched, paled.
fifteenth. पण्हवन [प्रस्नपन] 25. 19. पबाह [प्रबाध] 64. 16. a softening.
trouble. पण्हावागरण [प्रश्नव्याकरण] 3.
पभणिय [प्रमाणत] 54.2. 16 the name of the
speaking. tenth principal text of पभिइ [प्रभृति] 25. 17. the Jain canon.
beginning from.

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[ १०० ] पभू [प्रभु] 78. 1. a lord. परिचत्त [ परित्यक्त ] 12. 3. Vपमज [प्र+मृज्] 55. 6. to abandoned. clean.
Vपरिजाण [परि ज्ञा] 63. 10. पमोय [ प्रमोद ] 34. 16. a to recognise. festival.
परिणय [परिणत ] 27. 13. पम्हल [ पक्ष्मल ] 55. 7.
the end of learning)(N.) shaggy.
Vपरिणाम [परि+नाम् ] 8.22. पया [प्रजा] 14. 9. subjects.
____to turn into, to result. Vपया [प्र+जन् ] 54. 11. to
परितन्त [परितान्त ] 12. 1. give birth to.
tired both physically पयाय [प्रयात] 17. 3. gone.
and mentally. पयार [प्रकार 23. 18. kind.
परित्तीकय [पर्याप्तीकृत ] 77. पयोग [ प्रयोग] 25. 18.
12. reduced, limited. application.
परिपेरन्त परिपर्यन्त] 28. 20. परसु [परशु] 23. 4. an axe.
outskirts. परंमुह [पराङमुख ] 8. 13.
परिभाअ [परि+भावय ] 19. with face turned away.
15. to enjoy. पराभव 10.5. insults.
परियट्टय [परिवर्तक ] 8. 1. Vपरामुस [परा+मृश्] 55. 6.
change. to feel, to touch. 11.
परियण [परिजन ] 21. 11. 14. to examine.
an attendent. परक्कम [पराक्रम ] 33. 25.
परियाग [पर्याय ] 15. 24. bravery. परिक्वत्त [परिक्षिप्त ] 24.15.
____a bow. . caught in the midst of.
परियारग [ परिचारक ] 12.3. परिहिय परिग्रहीत 7 22. an attendent. 17. surrounded, favou- Vपरिवस [परि+वस् ] 4. 24 red 13. 23. holding. to dwell.

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[ १.१] परिवुड [परिवृत ] 23. 7. swarm, (c.) surrounded.
पहरण [प्रहरण ] 17. 20. a Vपरिसव [ परि+स्र ] 13. 11. weapon. to ooze out.
पहाण [प्रधान] 10. 14. परिसा [ पर्षदा ] 3. 7. a principal. congregation.
Vपहार [प्र+धारय ] 33. 2. परिसुक्क [परिशुष्क ] 19. 14. to resolve. dried.
Vपाउण [प्र+आप्] 15. 24. Vपरिहे [परि+धा] 55. 8. to to take to. put on.
पाउब्भूय [ प्रादुर्भूत ] 3. 8. पवह [प्रवह] 13. 7. a. flow. appeared. पवहण [प्रवहण ] 60. 6. पाउया [ पादुका] 77. 5. draining.
sandals. पचाय [प्रपात ] 26. 17. a पाउस [प्रावृष् ] 15.18. rain. fall.
पाग [पाक] 69. 10. heating. Vपत्रअ [प्र+व्रज ] 15. 22. पागार [प्राकार ] 26. 16. a
to take renunciation. rampart. पसन्न [प्रसन्ना] 19. 15. a Vपाड [ पातय् ] 47. 24. to
kind of grape wine. fell. : पसय [D.] 38. 9. a पाडण [ पाटन ] 12. 25. kind of deer.
abortion. Vपस्स [दृश् ] 10. 12. to पाण [ प्राण ] 18. 4. life.
पाढअ [पाठक] 51. 18. one पंसु [ पांसु] 43. 24. dust. who has read or पह [पथिन् ] 10. 25. a studied. path.
पाणिग्गहण [ पाणिग्रहण ] 80. पहयर [D.] 5. 13. a 16. a marriage.
see.

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[ १०२ ] पाणीय [पानीय] 26. 17. पालअ [ पालक ] 46. 15. a water.
guard. पामोक्ख [प्रामुरव्य] 62. 21.
पाव [पाप] 9. 1. sinful. and others.
पावयण [ प्रवचन ] 75. 28. पायाया [प्रजाता] 13. 17 the scripture. gave birth.
Vपास [ दृश्=पश्य् ] 6. 12, पाय [पाद] 5. 6. a foot.
to see. पायच्छित्त [ प्रायश्चित्त ] 24.
पासत्थ [प्रशस्त ] 56. 14. 14. expiation.
gracefully finished. पायण्डुय [ पायान्दुक ] 47. 3.
पासवण [प्रस्रवण] 78. 13.
urine. fetters for feet.
पासईय [प्रासादित ] 34. 14. पायरास [प्रातराश ] 35. 1.
pleasing. break-fast (c.)
पासाय [प्रासाद] 80. 16. a पायवडिया [पादपतिता] 32. 7. palace. fallen on feet.
पसायवडिसय [प्रासादावतंसक पायविढ [ पादपीठ ] 77. 4.
63. 1. a fine palace. a foot-stool.
पाहुड [प्राभृत ] 31. 25. a पारणग [ पारणक] 51. 23.
present.
पि [अपि] 11. 7. even. the fast-breaking time.
पिअ [प्रिय] 76. 9. dear. पारदारअ [पारदारक ] 27. 2. a debauchee.
पिट्टओ [पृष्ठतः] 8. 7. from पारिछेज्ज [पारिछेद्य] 22. 22.
the back.
पिडअ [पिटक ] 28. 19. a things that can be
basket. counted.
पिउस्सियपइय [पितृस्वसृपति] पारेवइ [ पारावती] 28. 21. 28. 3. a husband of a she-pigeon.
the father's sister.

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[ १०३ ] पिप्पल [D.] 47. 16. a पुत्त [ पुत्र ] 5. 3. a son. ___small razor.
पुप्फ [पुष्प] 11. 20. a पिय [प्रिय ] 18. 4. deer. flower. पिव [अपि+इव] 30. 2. पुमत्ता [ पुमन्+ता] 15. 20. as if.
___ the state of being a man. Vपिह [पि+धा] 36. 6. to पुरओ [पुरतः] 5. 12. in the close.
front. Vपीय [पा] 13. 2. to पुरापोराण [पुरापुराण ] 8. 26. drink.
done in the past. Vपोह [स्पृह् ] 12. 5. to पुरिस [पुरुष] 5. 11. a man. desire.
पुरिसक्कार [पुरुषकार] 33. 24. पुक्खरिणी [पुष्करिणी] 54.
manliness. 24. a lake.
पुरोहिअ [पुरोहित ] 42. 8. Vपुच्छ [पृच्छ् ] 11. 15. a chaplain, to ask.
पुष [पूर्व] 9. 13. previous. पुञ्ज 47. 4. a collection. पुन्धरत्तावरन्तकालसमय पुटपाग [ पुटपाक] 11. 19. [ पूर्बरात्रापररात्रकालसमय ] a medicine prepared
____ 12. 16. a mid-night (c.). by boiling medicinal पुवाणुपुव्विं [पूर्वानुपूर्वम् ]3. herbs in a closed ___ 6. in successive order. earthen pot.
पुत्वावरण्ड [पूर्वापराण्ह] 33. पुढवी [ पृथ्वी ] 12. 7. earth
16. the first part of पुढवीकाअ पृथ्वीकाय] 15. 15. ___ the afternoon. an earth-body.
पूय 13. 8. pus. पुण्ण [पूर्ण ] 13. 17. co- पूयत्त [ पुयत्व ] 8. 21. the mplete.
form of pus.

Page #359

[ १०४ ] पेरन्त [ पर्यन्त ] 26. 18. a फुट्ट [स्फुटित] 5.13. sprouted. skirt.
फुल्ल [ स्फुटित ] 70. 6. Vपेल्ल [ प्र+ईर ] 15. 19. to bloomed.
slide. पेल्लअ [D.] 25. 8. a young बज्झ बद्ध] 18. 4. kept tied, one. (c.)
held. पोय पोत] 22. 22.a boat. बत्तीस [ द्वात्रिंशत् ] 16. 23. पोरिसी [ पौरुषी ] 51. 24. thirty two. the three hours' period बत्थिकम्म [ बस्तिकर्मन् ] 11. which is measured 17. an enema with the help of a बन्दिग्गहण [ बन्दिग्रहण ] 27. man's shadow
6. seizing prisoners. . पोसहिअ [उपोषित] 78. 15. बम्भयारी [ब्रह्मचारिन् ] 15. observing fast.
24. a celibate. पोसह [उपोषथ ] 78. 15. a बलोचद्द [बलोवर्द ] 19. 1. a fast.
bullock. पोसहशाला [पोषधशाला] 78. बहिया [बहिः ] 4. 21.
12. a hall for observing outside. fast.
बहिर [ बधिर ] 5. 5. deaf.
बारसम [ द्वादश ] 22. 13. फरिह [परिखा] 26. 17. a twelfth. ditch.
बालत्तण [ बालत्व ] 80. 15. फलअ [फलक ] 29. 24. a childhood.. shield.
बालघायअ [ बालघातक] 47. फलवित्तिविसेस [फलवृत्तिविशेष] 23 a child-killer. 9. 1. the peculiar nature बावत्तरि [द्विसप्रति ] 16. 21. of the result.
seventy-two.

Page #360

[904]
बावीस [द्वाविंशति] 48. 24. twenty-two. बाहिर [बाह्य ] 23.1 outside. बाहिराहिय [ बहिराहित ] 27. 3. exiled.
[a] 11. 20. seed. V बुज्झ [ बुध passive ] 50. 17. to come to life. बेइन्दिय [ द्वीन्द्रिय ] 15 14. a creature possessing two sense-organs.
बेमि [ ब्रवीमि ] 16. 5. I speak.
[fa] 28. 18. wages. भगव [ भगवत् ] 7. 2. divine lord.
10. 19. fistula. भगंदर [ भगंदरमत् ] 51.9. a person suffering from fistula.
भजणअ [भर्जनक] 29. 4. a baking-pan.
भजिय [भजित ] 19. 13. roasted.
भणिय [ भणित 1 16. 25. speech.
भण्डग [ भाण्डक ] 22. 22. things for sale.
[] 28. 18. food. भत्तपाण [ भक्तपानीय] 59. food and water. भत्तवेला [ भक्तवेला ] 7.25. the time for food.
भत्तघर [ भकगृह ] 77. 8. pastry.
res
[D.] 3. 15. a pectful term of address to a holy man. VT [] 8. 3. to fill.
10. 4. custom-duties. भारिया [ भार्या ] 54. 13. a
wife.
[] 54. 11. a share. Vभास [ भाष ] 10. 13. to speak.
furafe [ft] 24. 18. a
brow.
भिक्खग [ भिक्षुक ] 52. 25. a beggar.
ffat [ D.] 60. 7. a kind of net.
fter [fa] 13. 25. afraid.

Page #361

[ १०६ ] भुक्खा [ बुभुक्षिता ] 19. 8. मउड [ मुकुट ] 46. 10. a hungry.
crown. भुज्जो [भूयः] 15. 11. again. मगर [ मकर ] 15. 9. an भुयपरिसप्प भुजपरिसर्प] 15. _alligator. 13. a reptile crawling
मग्ग [मार्ग] 5. 14. a way. on hand.
मग्गइअ [ D. ] 33. 16. भूमि घर [भूमिगृह] 5. 9. a fastened on hand. (c.) subterranean house. मच्छ [ मत्स्य ] 15. 8. a भूमिया [ भूमिका ] 44. 10. a fish. place.
मच्छखलअ [ मत्स्यखलक ] 60. भूयविज्जा [भूतविद्या] 52.20. 12. a clean place for the science of controll- drying fish. ing the influences of मच्छंधर [ मत्स्यांधल ? ] 60.
evil spirits (c.). 6. a device for catching भेअ [भेय] 34. 6. schism, fish. .. division.
मच्छपुच्छ [मत्स्यपूच्छ] 60. 7. भेन्ज [ भेद्य ] 10. 5. puni- a device for catching tive taxes.
fish. भेसज्ज [भैषज्य] 11. 21.
मच्छिय [मात्स्यिक] 50. 15. medicines made of a a fisherman. nnmber of articles. मच्छिया [ मक्षिका ] 5. 13. भोच्चा [ भुक्त्वा ] 9. 14. a bee. having enjoyed.
मज्ज [ मद्य ] 23. 19. wine. भोयण [भोजन] 33. 12. food. मज्जण [ मज्जन ] 22. 18. Vभोयाव [ भोजय् ] 69. 15. मज्जाइया [ मज्जायिता ] 70. to feed.
1. bathed.

Page #362

[ १०७ ]
Vमज्जाव [मज्जाय] 68. 21.
to press मज्झ [मध्य] 46. I. middle. मझमज्झेण [ मध्यमध्येन ] 6. 29. right through the
middle. मणाम [मनः+अम] 76. 9.
pleasing to mind. मणुअ [मनुज] 15. 7. a man. मणुन्न [मनोज्ञ] 76. 9. pleas
ing to mind. मणुस्स [मनुष्य] 24. 15. a
man. मण्डण [ मण्डन ] 22. 18.
decoration. मण्डव [ मण्डप ] 33. 12. a
pandal. मन्त [मन्त्र] 25. 18. an
incantation, a charm. मन्त [ मन्त्र ] 10. 10. con.
sultation. मन्ने [मन्ये] 53.23. I believe. मम्मण [D.] 53. 24. an indistinct sound. मयकिच्च [मृतकृत्य] 21. 13. the ceremonies after the death of a person.
मलण [मर्दन] 60. 5. drain
ing. मलिय [मृदित ] 19. 21.
crushed. मल्ल [माल्य] 18.3. a garland. मह [महत् ] 40. 21. big. महामहालिय महतीमह लिक
58. 4. very big. महग्ध [ महार्ह ] 31. 25.
valuable. महच्च [महाय॑] 58.4. great and worthy to te worshipped. महण [मथन] 60. 5.-churn
ing. महय [ महत् ] 5. 19. big. महत्थ [महार्थ] 31. 25. pre
cious. महापह [महापथ] 10. 25. a
high road. महापिड [ महापितृ ] 27. 27. an elder brother of the father. . महामाउअ [ महामातृक ] 27. 27. the wife of the elder uncle.

Page #363

. [ १०८] अहासणिय [ माहानसिक ] 58. मिसिमिसेमाण [D.] 40.7. 20. a cook.
___burning with anger. अहिट्ठ [D.] 59. 3. mixed मुच्छिअ [ मूर्च्छित] 24. 5.
with curds. cf. Guj. मठो. absorbed in, addictमहिय [ मथित ] 24. 20. ___ed to. churned, crushed. मुट्टि [मुष्टि] 24. 19. a fist. महु । मधु ] 19. 14. wine मुत्त मूत्र 46. 25. urine.
prepared from honey मुद्दिया [ मृद्विका ] 59. 3. महुर [मधुर] 53. 24. sweet. grapes. माइ [ मातृ ] 64. 7. a मुद्ध [ मुग्ध ] 53. 25. innomother.
_cent. माउसिया [मातृष्वस] 28. 4. मुद्ध [मूर्धन् ] 10. 20. a head. the mother's sister. मुह [मुख] 8. 10. a mouth. माउसियापइ [ मातृष्वस्पति ] मुहपोत्तिय [ मुखपोत्रिका ] 8.
28. 4. the mother's 11. a piece of cloth sister's husband.
folded four times, used माडबिय [ D. ] 10. 9. a
by Jain monks to
___cover the mouth. village-officer.
मुहुत्त [मुहूर्त] 68. 6. moमाणुस्सग [मानुष्यक] 23. 22.
_ment. ___human.
मूअ [मूक] 5. 4. dumb. मामिया [ मातुलानी ] 28. 5.
मेज्ज [ मेय ] 22. 21. things __maternal aunt.
that can be measured. मायाभत्त [मातृभक्त] 69. 8.
-मेत्त [ मात्र ] 5. 7. merely, devoted to mother
only. मारुय मारुत] 56. 5. wind.
मेरग [मेरक] 19. 14. wine माहण [ ब्राह्मण] 42. 23. a prepared from palm
Brahmin.
fruit.

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[ १०९ ] मोग्गर [ मुद्गर ] 47. 8. a रहस्सीकम [ रहस्यीकृत ] 7.. hammer.
19. hidden. मोडिय [ मोटित ] 48. 7. राअ [ रात्रि ] 44. 13. a broken.
night.
राम [राजन् ] 10. 9. a य [च] 4. 15. and.
king. यावि [च+अपि] 7. 26. a रायमग्ग [राजमार्ग] 17. 17. particle of emphasis. the main road.
राया [राजन् ] 4. 24. a. रह [रति] 16. 22. love,
king. attachment.
रायारिह [ राजाह ] 31. 25. रज्जसिरि [राज्यश्री] 50. 4.
fit for a king. royal splendour.
रायावयारि [ राजापचारिन् ] रह [राष्ट्र ] 12.4. kingdom.
47. 22. one who offends. रहतूड [ राष्ट्रकूट ] 9. 24. the
the king. governor of a province
रिउव्वेय [ ऋग्वेद ] 42. 9. (c.).
Rigveda. रत्त रक्त] 18. 3. red. रयणप्पभा [ रत्नप्रभा] 12. 7.
रिद्ध [ऋद्ध] 9. 18. prospe
rous. the name of a hell. रसायण [रसायन] 52. 20. the रिद्धि [ ऋद्धि ] 76. 13.
science of chemistry. prosperity. रहसिय [राहस्यिक] 24. 12.
रुक्ख [ वृक्ष ] 15. 14. a secret.
tree. रहस्स [हृस्व] 59. 1. short.
रुहिर [ रूधिर ] 51. 12.. रहस्सिय [राहत्यिक] 5. 8.
blood. secret.
रूप [ रूप] 6. 14. form..

Page #365

[ ११० ] रोगायंक [ रोगातंक ] 10. 17. लावण्ण [ लावण्य ] 17. 1. diseases and ailments.
___beauty. रोगिय [ रोगिन् ] 52. 24. लुद्ध [लुब्ध] 53. 24. greedy. diseased.
लेस्स [ लेश्या ] 17. 14. रोज्झ [D.) 38. 8. a kind _lustre 24. 7. the of animal Guj. रोझ.
imagined colour of the
soul, taint. लउड [ लकुट ] 47. 8. a लोइय [ लौकिक ] 21. 13. stick.
worldly, customary in लच्छि [ लक्ष्मी ] 23. 10. this world. wealth.
लोमहत्थ [ लोमहस्त ] 55. 6. लंछपोस [D.] 10. 5. sup- bunch of feathers or porting thieves.
hair. लट्टि [यष्टि] 26. 22. a stick. लोहियपाणि लोहितपाणि) 26. लद्ध [लब्ध] 5 18. obtained. 21. a man with stains
of blood on his hands. लम्बिय [ लम्बित ] 29. 26.
वास्स [वश्य] 42. 24. a stretched out.
Vaishya. लम्भ लाम] 17. 2. a gain
वक्कबंध [वल्कबंध] 60. 9. a i. e. fee.
bark-net. लया लता] 23.5. a branch. वक्खेष [व्याक्षेप] 69. 20. लहुहत्थ [लघुहस्त ] 52. 20. interference.
having a light haud. Vवज्ज [ वादयू ] 30. 1. to लावण 19. 14. preserved
play upon a musical in salt.
instrument. लावक 53. 3. a king of पज्झ [वध्य] 18. 2. worthy a bird.
to be killed.

Page #366

[१११] वट्ट । वृत्त] 58. 26. round. वम्मिय [ वर्मित ] 17. 18. वट्रक [वर्तक] 53. 3. a kind armoured. of a bird.
Vबय [वद] 11. 1. to speak. वडिया [वृत्तिका ] 5. 14. the
वयण बदन] 17. 1. a face mode of life.
वयस्सअ [वयस्यक] 43. 24. वडियम [ वर्धित ] 43. 24.
a friend. brought up.
घयासी [ past tense from वण [व्रण] 51. 12. a wound.
Vवय-वद् ] 3. 14. spoke. वणफइ [वनस्पति] 15. 12. a
वरत्त [वरत्र] 47. 10. a rope plant. वण्णअ [वर्णक] 3. 4. a
ववरोविय [यपरोपित] 25. 27 description.
deprived of
ववहार [व्यवहार] 10. 11. Vवत्त [वर्तय् ] 40. 13. to
___worldly transaction. cause.
वसट्ट [वशात] 12. 6. वत्तव्यया [वकव्यता] 16. 2.
pained in senses. a description, details.
वसण | वृषण ] 19. 11. a वत्थ [वस्त्र] 8. 1. clothes, a
testicle. cloth.
वसभ [वृषभ] 19. 1. a bull Vवद्धाव [वर्धापय] 35. 13. वसही [वसति] 35. 1. a
to receive with honour. ___residence, a halt. Vवंद [वन्द ] 3. 13. to बसीकरण [वशीकरण] 25.19. salute.
submitting by charm. घमण [वमन] 11. 16. vo
वशीकलंक [वंशीकलंफ ?] 26. mitting.
16. a hedge made of Vधम्माव [वमय ] 48. 4. to the net-work cause to vomit.
bamboos. (c.)
of

Page #367

big.
[ ११२ । वह [ D.] 19. 12. a वास [वर्ष ] 12. 6. a year . shoulder. .
वासघर [वासगृह] 75. 10. a Vवह [हन् ] 25. 8. to kill. pleasure-hall वहण [बहन] 60. 5. drain- वाहिय [ व्याधित ] 52. 24. ing.
diseased. बाउ [वायु] 15. 15. air. वाही [व्याधि] 44. 13. a वाउरिय [वागुरिक] 45. 3. a disease. fowler.
विआल [विकाल] 44. 13. Vवागर [ दि+आ+कृ ] 38. 1.
_evening. to expound.
विउल [विपुल ] 8. 2. much वागुरय वागुरा] 47. 10. a net.
विकिट्ट [विकृष्ट ] 35. 1. वाजीकरण 52. 20. the
far off science of making
विग्गह [विग्रह] 75. 25. a persons virile and
body. strong (c.)
विघुट [विघुष्ट] 20. 24. proवाडग [D.] 38. 10. a fold.
_claimed.
विज्ज [विद्या) 10.14. knowan enclosure of land.
ledge 25. 18. a lore. वायरासि [वल्करश्मि] 47. 6.
विणास [ विनाश ] 23. 10. a bark-rope (c)
destruction. वायव्व [वातिक ] 5. 5. विणिहाय [विनिघात] 22. 3. paralytic. (c)
death. वाल [वाल] 17. 2. hair. /विणे [वि+नी] 19. 16. वालय [वाल] 47. 11. hair. to finish. वास [वर्ष ] 16. 2. a विण्णय [विज्ञात] 27. 13. country.
known, attained.

Page #368

[ ११३ ] वित्ति [वृत्ति ] 5. 15. mode विरेयण [विरेचन ] 11. 16. of life.
purging. विदिण्ण [वितीर्ण ] 17. 2. Vविलव [वि+लप्] 21. 12. given.
to weep. विदिय [विदित] 26. 18. विवत्ती [ विवृत्ति ] 22. 24.
known, conversant. turning upside down. विद्धी [वृद्धि] 10. 4. interest विवाग [ विपाक ] 4. 4. the Vविद्धंस [विध्वंस] 27. 7. _results, the fruits. to destroy; 8. 21. to विवागसुय [विपाकसूत्र] 3. 17. digest.
the eleventh principal विद्धंस [विध्वंस] 13. 14.
text of the Jain canon.
विसत्थ [विश्वस्त ] 67. 16. destruction. विप्पजढ [विहीण] 70. 15.
confident.
विसम [ विषम] 26. 15. abandoned.
uneven. Vविप्पलाय [वि+पलाय् ] 21. 2. to run away.
विसर [ विस्वर ] 20. 24.
an unpleasant voice. विमण [विमनस् ] 19. 19.
विसल्लकरण [ विशल्यकरण] 61. distressed.
___9. removing a thorn. विम्हिय [विस्मित ] 66. 23.
विसारय [ विशारद ] 16. 24. surprised.
clever. Vवियङ्ग [ वि+अङ्गय् ] 20. 15.
विसिर [ D.] •60. 8. a ___to cut off a limb.
___kind of net. चियार [विचार ] 44. 11. विसेस [विशेष ] 16. 22. access. .
mode. विरहिय [विरहित] 70. 2. Vविसोह [ वि+शोधय् ] 61. abandoned, lone. 10. to find out.

Page #369

[११४] Vविस्तम्भ [वि+श्रंभ ] 34.6. Vवे अ [ विद् ] 18. 13. to
to put confidence. feel, to experience. विस्सम्भघायअ [ विश्रंभघातक] वेज [ वैद्य ] 11. 4. a phy47. 23. One who kills sician. by taking one in con- Vवेढाव [ वेष्टय् ] 48. 21. fidence.
____to cover. Vविहम्म | वि+हन् ] 10. 6. वेत्त [ वेत्र] 47. 6. a cane. to kill.
Vवेय [विद् ] 9.3. to feel. Vविहर [ वि+ह ] 3. 7. to यण [वेतन] 28. 19. wages. take abode.
वेयणा [ वेदना] 9. 3. pain. Vविहाड [वि+घाटय् ] 8. 14. वेसासिय [ विश्वस्य ] 12. 19. to open.
fit to be trusted. विहाण [विधान ] 15. 10. वेसिया [वेश्या ] 23. 16. a birth
harlot. विहाण [विधान ] 36. 11. वोच्छिन्न । व्युच्छिन्न ] 20. 19.
manner 79. 19. per- brought to an end. formance.
स [स्व ] 21. 11. one's विहिय [विहित ] 16. 25.
own. action.
सअ [शत ] 3. 5. hundred. Vविश्वय [वि+अति+प्रज् ] 58. सम [ स्वक] 11. 11. one's 3. to pass by.
own. बीयणीय [व्यजनक ] 17. 20, सहर [ स्वर ] 23. 18. of a fan.
one's own sweet will. वीसर [ विस्वर ] 51. 14. सक्कार [ सत्कार ] 22. 12. unpleasant noise.
___ reception. वुद्ध[ट] 77. 13. showered. Vतकार [ सत्कारय] 35. 8. वुत्त [ उक] 8. 12. spoken. to receive.

Page #370

[ ११५ ]
सगड [ शकट ] 39. 12. a
cart.
सगडिय [ शकटिका ] 8.2. a small wagon. संकला [ शृंखला ] 47. 3. a
chain.
संकोडिय [ कोटित ] 48. 7. contracted.
संगय [संगत ] 16. 25.
proper.
V संगोध [ सम् + गोपाय ] 22.
10. to protect. सचक्खु [ सचक्षुष् ] 5. 12. one possessing an eye. सच्छन्द [ स्वच्छन्द ] 23.18. self-will.
सजण [ स्वजन ] 21. 11. a relative.
संज्झाय ( स्वाध्याय) 51. 14. one's own studies.
Vसंचाय [D] 11. 23. to be able.
संजम [ संयम ] 76. 21. con_straint. संजुक्त [संयुक्त ] 63.7. joined. संजोअ [सयोग] 67. 22.
union.
Vas [शद् ] 13. 4. to fall. सडिय [ शाटित ] 51. 10. decayed.
सणाह [ सनाथ ] 18. 25. one having a master or protector.
a
संठि [ संस्थित ] 26. 15. situated.
संडपट [D] 47. 13. a rogue.
संडीसभ [ संदेशक ] 70. 7. tongs.
सण्ड [सूक्ष्म ] 58. 18. small. सत्त [ सप्त ] 3. 10. seven. सत्तम [ सप्तम ] 15. 7. seventh.
सत्तरस [ सप्तदश ] 43. 13. seventeenth.
सत्तरसम [ सप्तदश ] 28. 4. seventeenth.
सत्तसिक्खाबइय [सप्तशिक्षाव्रतिक ] 76. 1. consisting of seven Siksha-vratas. सत्तावन्न [सप्तपञ्चाशत् ] 40. 20. fifty-seven. सत्तुरूसेड [सप्तं त्सेध ] 3.10. one whose height is of seven spans.

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[११६ ] सत्थकोस [शस्त्रकोश] 11. Vसंथर [स+स्तृ] 78. 14. to 11. a box of surgical spread. instruments.
संथारग [संस्तरक] 78. 14. a सत्थवाह [ सार्थवाह ] 10. 9. seat. a merchant owning a Vसंदिस [सम्+दिश्] 7. 3. caravan.
to inform. सत्थोवाडिय [शस्त्रावपाटित ] संघिच्छेय [संधिच्छेद] 27. 2. 48. 9. cutting open one who tears open with weapons.
the wall. सह [शब्द] 5. 19. a sound.
संनिविट्ठ [संनिविष्ट] 26. 16. सद्दवेही [शब्दवेधिन् ] 26. 22.
___ situated, 18. 24. supone who can take aim ported. at the object on hear. सप्प [सर्प] 8.15. a reptile. ing its sound.
समअ [समय] 3. 1. period. Vसह [ श्रद्धा ] 75. 22. (N.) to confide.
समण [ श्रमण ] 3. 3. an Vसहाव [ शब्दापय्.] 10. 21. ascetic. to call.
Vसमज्जिण [सम्+अर्जय] 10. सद्धि [ सार्धम् ] 3. b. with. 15. to earn. सन्त [ सत् ] 34. 8. riches. ___ समजोइभुय [समज्योतिर्भूत] 40. सन्त [श्रान्त] 11. 25. tired 22. as hot as fire. physically.
समाण [ समान ] 5. 18. सन्तिहोम [शान्तिहोम) 43. 1. simultaneously with i.e. a sacrifice for the as soon as pacification of evil in- Vसमायर [ सम् +आ+चर् ] 9. fluences.
15. to do.

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[ ११७ ]
समायार [समाचार] 10. 15.
action. Vसपासास [ सम्+आ+श्वस् ]
20. 9. to console. समाहि [ समाधि] 15. 25. the peace of mind, mental concentration. समुक्खित्त [समुत्क्षिप्त] 29.25. thrown out, drawn. समुदअ [ समुदय ] 22. 12. pomp. समुदाणिय [ समुदानिक ] 18. 14. alms. समुह [समुद्र] 30. 2. the
sea. Vसमुप्पज्ज [ सम्+उत्+पद् ] 8.
25. to be produced. समुल्लालिय [ समुल्लालित ] 29.
26. brandished. समुल्लाधक [समुल्लापक] 53. 24.
a talk. समोसढ [समवसृत] 17. 11.
arrived. Vसमोसर [सम्+अव+स] 5. 10
to arrive. सपत्त [संप्राप्त] 3.16. arrived.
संपरिवुड [ संपरिवृत ] 3. 6.
surrounded. संपत्ति [ संप्राप्ति ] 20. 8.
attainment. Vसंपेह [सं+प्र+इक्ष ] 13. 1.
to look about, to think. संभग्ग [ संभान ] 24. 20. broken. संभंत [ संभ्रान्त ] 14. 6.
agitated. संमाणिय [संमानित] 20. 19.
honour. सय [शत] 9.23. a hundred. सयणिज्ज [शयनीय] 70. 2. a bed. सयहत्थ [ स्वहस्त ] 77. 8. _his own hand. सयंरज्जसुक्का [स्वयंराज्यशुल्का] 67. 9. herself carrying the price of a kingdom. सर [शर ] 29. 25. an ___arrow. सरासण [शरासन ] 17. 24.
a bow. सरिस [सदृश] 67. 21. fitting.

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[ ११८ ]
सरीरंग [ शरीरक] 10. 17. Vसंबड्ढ [ सम्+वृध्. ] 22. 10.
a body.
to bring up.
सरीसव [ सरीसृप ] 15. 2. a reptile. सललिय [सललित ] 16. 25.
सस्य [ शशक ] 38. 8. rabbit,
amorous.
to be
सलाह णिज्ज [ श्लाघनीय ] 67. 21. worthy praised. सल्लहत्त [ल्यहत्य ] 52. 12. the science of removing arrows (c.) संलेहणा [ संलेखना ] 79. 21. a fast.
Vसंलव [ सम् + लप् ] 7. 24.
talk.
संलाप [ संलाप ] 16. 25. conversation.
सबत्ती [ सपत्नी ] 63. 21. a _co-wife.
स० [ सर्वे ] 4. 22. all. Roar [ सर्वतः ] 21. 1. on
all sides. सव्वोउय [ सर्व + ऋतुक] 4.22.
of all seasons. संवच्छर [ संवत्सर ] 43.3.
a year.
a.
सुमार [सुमार] 15. 10. an aquatic monster. सहस्स [ सहस्र ] 15. 11. a thousand. सहस्सखुत्तो [सहस्रकृत्वः ] 15. 11. thousand-fold. सहस्सलभा [ सहस्रलाभा ] 17. 2. one whose fee for the night is thousand coins.
साइम [ स्वादिम ] 8. tasty things. साउणिय [ शाकुनिक ]
17. a bird-catcher. साग [ शाक ] 59. 8. vegetable. सागरोबम [ सागरोपम ] 8. a time-measure. साडग [ शाटक ] 71. 24. cloth.
12.
साडण [ शाटन ] 12. 25. aborting.
2.
58.
a.

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साडिय [शाटिका] 55. 3. a
garment. साम 34. 5. pacification. सामण्ण [ श्रामण्य ] 15. 24.
mookhood. सामी [स्वामिन् ] 13. 23. a
lord. Vसारक्ख [सम्+रक्ष ] 22. 10.
to protect. सालाग [ शालाक्य ] 52. 19. the science in which the needle is used. सावएज [स्वापतेय ] 34. 8. riches. सास [श्वास ] 10. 19. asthama. सासिल्ल [श्वास+इल ] 51. 10. a person suffering from asthama. साहट्ट [संधार्य] 24. 18. ha
ving brought together. Vसाहर [ सम्+आ+ह ] 65. 12.
to bring. साहसिम [साहसिक]14.23. ov__erbearing, adventurous. Vसिक्खाय [शिक्षL] 25. 11. to teach.
सिंघ [सिंह] 88. 9. a lion. सिंघाडग [शृंगाटक] 10. 24. ___a meeting-place. Vसिज्झ [सिध् ] 45. 6. to attain absolution. 16.
2. to accomplish. सिणेह [स्नेह] 11. 15. oil. सिणेहपाण [स्नेहपान] 11. 15.
making one drink oil. सिरावेह [शिरावेघ] 11. 18.
opening of veins. सिरोबत्थि [शिरोबस्ति] 11. . 18. keeping oil on the
head. सिला [शिला]47.8.a stone. सिलिया [शिलिका] 11. 20. small pieces of particular herbs. (c.) सिवहत्थ [शिवहस्त] 52. 20. having hands that bring health. सीअ (शीत] 69. 14. cold. सीय शिबिका] 68. 12. a
palanquin. सीस [शीर्ष 5.13. a head. सीसग [सोसक] 46. 6. lead.

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[ १२० ]
सीसगभम [शिष्यकभ्रम ] 34. 7. a pupil only apparent
ly (c.) सीह [सिंह] 14. 22. a lion. सीहु [सीधु] 19. 15. a kind of wine prepared from
molasses. सुइ [स्मृति] 24. 6. recollec
tion. सुक [शुष्क] 19. 18. dry. सुक्क शुल्क] 67. 23. price. Vसुण [श्र] 5. 20. to hear. सुण्हा [स्नुषा] 28. 1. a danghter-in-law. सुत्त [सुप्त] 16. 23. asleep. सुत्त [सूत्र 47. 11. thread. सुत्तजागर [सुप्तजागृत] 77.22.
awakened after sleep. सुत्तबन्धण [सूत्रबन्धन] 60. 9.
a thread-net. सुद्द [शद्र] 43. 2. Sudra. सुद्धप्पावेस [शुद्धप्रवेश ] 67.
12. with clean dress. सुमिण [स्वप्न ] 75. 10. a
dream. सुय [शून] 51. 10. swollen.
सुयक्खंध [श्रुतस्कन्ध ] 4. 3. the division of the holy text. सुलद्ध [ सुलब्ध ] 53. 22. __well-obtained. सुर [सुरा) 19. 14. wine. सुरूव [सुरूप] 17. 6. hand
some. सुह [सुख 4. 4. good acts. सुहपसुत्ता [ सुखप्रसुप्ता ] 70. 2. happily asleep. सुहसुहेणं [सुखंसुखेन) 19. 3.
happily. सुहहत्य [सुखहस्त] 52. 20. having happiness-giving hands. सुहासण [शुभासन] 67. 16. a goodly seat. सूली [शुलि] 25. 2. gallows. सूल [शूल] 10. 19. pain. सूर [शर] 26. 22. brave. सयरत्ता शूकरत्व] 36.21.t he
state of a pig. सासूचि] 47. 17. a needle. सेट्टि [श्रेष्ठिन् ] 10. 9. a rich person. सेय (श्वेत] 55. 8. white.

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[ १२१] सेय [ श्रेयस् ] 12.24. better. Vसोह [ शुभ ] 6. 28. to सेयापीअ [ श्वेतपीत ] 68. 20. appear beautiful. . white and yellow i. e. silver and gold.
हट्ट [हृष्ट] 6. 27. pleased. सेल [शैल1 26. 17. a hill. हडाहड [D.] 5. 13. very सेवं [तद्+एवं ] 74. 5.
__much. just so.
हडी [हडि] 47.3. a wooden साअ [ शोक ] 23. 4. grief.
frame to fix the feet
of a prisoner in (c.) सोगिल [ शोफवत् ] 51. 10.
हत्थ [हस्त] 5. 6. a hand. a person suffering from
हत्थछिन्न [हस्तछिन्नक] 48. swollen limbs.
8. cutting of hands. सोम [सौम्य] 76. 9.
हत्थुण्दुय [हस्तान्दूक] 47. 3. pleasing.
hand-cuffs. सोणिय [ शोणित ] 13. 9.
हत्थारोह [हस्तिन्+आरोह] 17. blood.
20. a person controllसाणियत्त [शोणितत्व ] 8. 21.
___ing the elephant. the form of blood.
हत्थी [हस्तिन् ] 17. 17. an सोलस [ षोडश] 10. 17.
elephant. sixteen.
हन्ता [ हन्त ] 4. 15. an सोलसम• [षोडश ] 28. 4.
interjection of surprise ___ sixteenth.
etc. Vसोल [ शूलय ] 29. 5. to हम्म [D.] 18. 5. to beat.
bake by means of a हरिय [हरित] 59. 7. green. pointed wire.
हव्वं [D.] 7. 6. quickly. सोल्ल [शूल्य] 19. 13. roasted हियउडावण [ हृदय-उड्डापन ] on a pike.
25. 18. maddening

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42. 25. there is D.]
[ 982] . FETTUCH (EFTAiefque=D.] [87fara] 39. 12. 42. 25. the flesh of downward. the heart.
rigt (entge ] 48. 4. afetî [D.] 60. 8. a
with face turned do
wnward. kind of net.
IT [D.] 59. 3. a kind 15 [D.] 5. 5. misshapen of fish-preparation. or ugly in all limbs. 19 [vet past tense ] (c.)
3. 1. was.

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