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 niggaMthapAvayaNesu egArasaMgabhUyaM vivAgasuyaM 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 m. 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 Sutras, 12 Upanga Sutras, 10 Prakirna Sutras, 6 Cheda Sutras, and two Chulika Sutras viz. 1 Nandi-Sutra & 1 Anuyogadwara-sutra and 4 Mula-Sutras. Originally there were 12 Anga Su as; but the last Anga Ditthivaya was soon forgotten and lost. Thus we have only 11 Anga Sutras with us. The Vivagasuya is the Eleventh Anga of the Jain Canon. Vivagasuya 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 Miyaputta teaches us that tyrannising over the subjects by a governor (like Ikkai) 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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10 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 Mahavira 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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12 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 Sama the only beloved queen of king Sihasena because the latter did not

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13 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 Sama 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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14 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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15 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 Subahu, while illustrating how Subahu 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 Subahu, 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 Sutras or even from the previous stories of the same Sutra. Moreover, at times the stories in the present Sutra are quite repulsive and cast in the atmosphere of gloom and cynicism. It may be that.

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16 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 Vivagasuga, 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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||vivaagsuyN||

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|| duhavivAge nAmaM paDhame sukhandhe // 1. | miyApute / | leNaM kAleNaM teNaM samapUrNa campA nAmaM nayarI hotthA / [vaNNao] | puNNabhadde cehae || te kAleNaM teNaM samaraNaM samaNassa bhagavao mahAvorasta antevAsI ajjamme nAma aNagAre jAitapanne [vaNNao ] codasI canovagara paJcahiM aNagArasarasiddhi saMparibuDe pucANupuvi, [jAba] jeNeva puNyabhadde beie, ahApafsai [jAba) viharaH / parisA niggayA / dhammaM soccA nisamma jAmeva disi pAunbhUyA tAmeva disi paDigayA // leNaM kAleNaM teNaM samaraNaM ajjasuhammassa antevAsI ajjajambU nAma aNagAre satturale he, [ jahA goyanalAmI taha, 10 jAva] jhANakoDo' viharai / tara NaM ajJjajambU nAmaM aNagAre jAyala [jAva] jeNeva ajjasuhamme aNagAre teNeva uvAgara tikta AyAhiNapayAhiNaM kare / 2 vandadda nasai | 2 [ jAva ] pajjuvAsara / 2 evaM bayAsI // 5 bu $2 jai NaM, bhante, samaNeNa bhagavayA mahAvIreNa 15 [jAva] saMpatteNaM dasamasta aGgassa pahAvAgaraNANaM ayamaTThe patte, ekArasamassa NaM, bhante, aGgassa vivAgasuyassa samaNeNa [jAva] saMpatterNa ke aDe pannatte ? " //

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vivAgasuyaMsi tae NaM ajjasuhamme aNagAre jambu aNagAraM evaM vyaasii| "evaM khalu, jambU , samaNeNaM [jAva] saMpattaNaM ekArasamasta aGgasla vivAgasuyassa do suyakkhandhA pannattA / taM jahA, duhavivAgA ya suhavivAgA ya " // "jai NaM, bhante, samaNeNaM [jAva] saMpatteNaM ekArasamassa aGgasla vivAgasuyasta do suyakkhandhassa duhavivAgANaM samaNeNaM [jAva] saMpattaNaM kai a.jhayaNA pannattA?" // tae NaM ajjasuhamme aNagAre jambu aNagAraM evaM vyaaso| " evaM khalu, jambU , samaNeNaM [0] AigareNaM titthagareNaM [jAva] 10 saMpatteNaM duhavivAgANaM dasa ajjhayaNA pannattA, taM jahA, miyAputte ya ujjhiyae abhagga sagaDe bahassaI nandI / .. umbara soriyadatte ya devadattA ya aJjU ya // 1 // " ___"jai NaM, bhante, samaNeNaM [ 0] AigareNaM titthagareNaM [jAva saMpatteNaM duhavivAgANaM dasa ajjhayaNA pannattA / taM 15 jahA miyAputte ya [jAva] aJjU ya, paDhamassa NaM, bhante, a jjhayaNassa duhavivAgANaM samaNeNaM jAva] saMpattaNaM ke aDe panatte ?" // tae NaM se suhamme aNagAre jambu aNagAraM evaM vyaasii| " evaM khalu, jambU-teNaM kAleNaM teNaM samaeNaM miyaggAme on nAma nayare hotthaa| [vaNNao] / tassa NaM miyaggAmasta nayarassa bahiyA uttarapurathime disIbhAe candaNapAyave nAmaM ujjANe hotthA savvouyadeg [vaNNao] / tattha NaM suhammassa jakkhassa jakkhAyayaNe hotthA cirAIe [ jahA puNNabhadde ] / tattha NaM miyaggAme nayare vijae nAma khattie rAyA parivasai

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miyAputte [vaNNao ] / tassa NaM vijayassa khattiyassa miyA nAnaM devI hotthA ahINadeg [vaNNao] // tassa NaM vijayassa khattiyassa putte miyAe devIe attae miyAyutte nAmaM dArae hotthA jAiandhe jAie jAibahire jAipaGgule huMDe ya vAyave ya / natthi NaM tassa 5 dAragassa hatthA vA pAyA vA kaNNA vA accho vA nAsA vA / kevalaM se tesiM aGgovaGgANaM AgiI Agiimette // tara NaM sA miyA devI taM miyAputtaM dAragaM rahassiyaMsi bhUmigharaMsi rahassiraNa bhattapANeNa paDijAgaramANI 2 viharai / / 5. tattha NaM miyaggAme nayare ege jAi andhe purise parivasai / le Na egegaM sacakhaSaNaM puriseNaM puraodaNDaraNaM pagaDDijjamANe 2 phuTahaDAhaDasIse macchiyAcaDagarapahakareNaM annijjamANamagge miyaggAme nayare he gehe kaalunnaaNddeyaae| vittiM kappemANe viharai // teNaM kAleNaM teNa samaeNaM samaNe bhagavaM mahAvIre [jAya] samosarie [jAba] parilA niggayA / tara Na se vijae khattie imIe kahAe laDhe samANe, jahA kUNira tahA] niggara jAva] pjjuvaas| lae NaM se jAianve purile ta mahayA jaNasadaM [jAya) suNettA taM purisaM evaM vayAlo / " kiM Na, devANuppiyA, 20 ajja miyaggAme nayare indamahe i vA [jAvaniggacchai ? // tae NaM se purise taM jAiandhapurisaM evaM vyaaso| "no khalu, devANuppiyA, indamahe i vA [jAva] niggcchi| evaM khalu, devANupiyA, samage [jAva] viharai, tae Na ee ra jAva] niggacchanti" / / ___ tara NaM se andhapurise taM purisaM evaM kyAsI / "gachAmo NaM devANupiyA, amhe vi samaNaM bhagavaM [jAva ] pajjuvAsAmo " //

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5 10 15 M. 84 teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa jeTTe antevAsI indabhUI nAmaM aNagAre [ jAva] viharai / tara NaM se bhagavaM goyame taM jAiandhapurisaM pAsai / 2 jAyasaDDhe [jAva] evaM vayAsI / " asthi NaM, bhante, kei purise jAiandhe jAiandhArUve ? " 11 'hantA asthi / "L " " kahaM NaM, bhante, se purise jAiandhe jAiandhArUve ?' | " evaM khalu, goyamA / iheva miyaggAme nayare vijayasa tissa putte miyAdevIra attara miyAputte nAmaM dArae jAiandhe jAiandhArU / natthi NaM tassa dAragassa 20 [jAva] Agiitte / tae NaM sA miyAdevI [jAva] paDijAgara03 mANI 2 viharai " // 25 vivAga suyaMsi taNaM se jAiandhe purise teNaM puraodaNDayaNaM puriseNaM pagaDdijjamANe 2 jeNeva samaNe bhagavaM mahAvIre teNeva uvAgae tikkhutto AgrAhiNapayAhiNaM kare / 2 canda namasai | 2 [jA] pajjuvAsai || tara NaM samaNe bhagavaM mahAvIre vijayassa khattiyasta tIse ya [0] dhammamAikkhara, [jAva] parisA paDigayA, vijae vi gae // 6 tae NaM se bhagavaM goyame samaNaM bhagavaM mahAvIraM vandara namasai / 2 evaM vayAsI / " icchAmi NaM, bhante, ahaM tu mehiM anbhaNunnAra samANe miyAputtaM dAragaM pAttie ahAsu, devAguppiyA " || " // tara NaM se bhagavaM goyame samaNe bhagavayA mahAvIreNe abbhaNunnAe samAge haTThatuTThe umaNassa bhagavao mahAvIrassa antiyAo paDinikkhamai / 2 aturiyaM (jAva] sohemANe jeNeva miyaggAme jayare leNeva uvAgacchai / 2 miyaggAmaM nayaraM majjhaM

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10 miyAputte majjheNaM jeNeva miyAdevIe gihe teNeva uvAgae // tae NaM sA miyAdevI bhagavaM goyamaM ejjamANaM paasi| 2 haTTatuTTa [jAva evaM vayAsI / " saMdisantu NaM, devANuppiyA, kimAgamaNappaoyaNaM?" // tae NaM se bhagavaM goyame miyAdevi evaM vyaasii| 5 " ahaM NaM, devANuppie, tava puttaM pAsi hvvmaage"| tae pA sA miyAdevI miyA tassa dAragassa aNumaggajAyae cattAri putte savyAlaMkAravibhUsie karei / 2 bhagavao goyamassa pAesu paDei / 2 evaM vayAsI / "ee NaM, bhante, mama putte pAsaha" // tae NaM se bhagavaM goyame miyAdevi evaM vayAsI / "no khalu, devANuppie, ahaM ee tava putte pAsira habvamAgae / tattha NaM je se tava jeThe miyAputte dArae jAiandhe jAiandhArUve, jeNaM tuma rahassiyasi bhUmigharaMsi rahassieNaM bhattapANaNaM paDijAgaramANI 2 viharasi, taM gaM ahaM pAsiuM 15 havyamAgae" / tae NaM sA miyAdevI bhagavaM goyama evaM bayAsI / "se ke NaM, moyamA, se tahArUve nANI vA tavassI vA jeNaM tava elamaDhe mama tAva rahassokae tubha havyamara khAe jao NaM tumme jANaha ? " // tae NaM bhagavaM goyame miyAdevi evaM vayAso / " evaM khalu, devANuppie, mama dhammAyarie samaNe bhagavaM mahAvIre, jao NaM ahaM jANAmi " // - jAvaM ca NaM miyAdevI bhagavayA goyameNa saddhi eyamaha saMlavai, tAvaM ca gaM miyAputtassa dAragasta bhattavelA jAyA 25 yAvi hotthA / tae NaM sA miyAdevI bhagavaM goyamaM evaM vayAsI / tubbhe NaM, bhante, ihaM ceva ciTThaha, jA NaM ahaM tumbhaM miyAputtaM dAragaM uvadaMsemi" tti kaTTa jeNeva bhatta 20

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vivAga suryasi pANaghare semeva uvAgaccha / 2 vatthapariyayaM karei / 2 gaDiyaM giNhara / 2 viuktassa asaNapANakhAimasAimaisa bhareha / 2 te kaTTasagaDiyaM aNukaDDhamANI 2 jeNAmeva bhagavaM goyame teNeva uvAgacchai / 2 bhagavaM goyamaM evaM 5 vayAsI / (6 eha NaM tubbhe, bhante, mama aNugacchaha, jA NaM ahaM tu miyAputtaM dArage uvadaMsemi " / tara NaM se bhagavaM goyame miyAdevi piTThao samaNugaccha // tara sAmiyAdevI taM kaTTasagaDiyaM aNukaDDhamANI 2 jeNeva bhUmighare teNeva uvAgacchai / 2 cauppuDeNaM vattheNaM 10 suhaM bandhei | muhaM bandhamANI bhagavaM goyamaM evaM vayAsI / "tumbhe viNaM, bhante, muhapottiyAra muhaM bandhaha" / tara NaM se bhagavaM goyame miyAdevI evaM vRtte samANe muhapottiyAra muhaM vande / tapa NaM sA miyAdevo paraMmuhI bhUmigharassa duvAraM bihADe / tara NaM gandhe niggacchai / se jahAnAmae ahima De 15 i vA sappakaDevare i vA [jAva] tao viya NaM aNiTTatarAS veva [jAva] gandhe pannatte // tara NaM se miyApute dAra tassa viulassa asaNapANakhAimasAimasla gandheNaM abhibhUe samANe taMsi ciulesi asaNapANakhAimasAimaMsi mucchira [0] taM 20 viulaM asaNadeg [4] AsaeNa AhArei / 2 khippAmeva viddhaMsei / 2 tao pacchA pUyattAe ya soNiyattAe ya pariNAmei, taM piyaNaM pUyaM ca soNiyattAe ya pariNAmei, taM piya NaM pUyaM ca soNiyaM ca AhAre // tara NaM bhagavao goyamassa taM miyApuktaM dAragaM pAsittA 25 ayameyArUve ajjhatthi [5] samuppajjitthA / " aho NaM ime dArae purAporANANaM duzciNNANaM duSpaDikantANaM asubhANaM

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miyAputte pAvANaM kaDANaM kammANaM pAvagaM phalavittivisesaM paccaNubhavamANe viharai / na me diTTA naragA vA neraiyA vA / paJcakakhaM khalu ayaM purise nagarapaDirUviyaM veyaNaM veyai " tti kaTTu miyaM devi Apucchara / 2 miyAe devIe gihAo paDinikkhamai / 2 miyaggAmaM nayaraM majjhamajjheNaM niggacchai / 2 jeNeva 5 samaNe bhagavaM mahAvIre teNeva uvAgacchai / 2 samaNaM bhagavaM mahAvoraM tikkhutto AyAhiNapayAhiNaM karei / 2 vandai namaMsara / 2 evaM vayAsI / "evaM khalu ahaM tubbhehiM abbhaNunnAe jeNeva miyAe devoTa gihe teNeva uvAgae / tara NaM sA miyAdevI mamaM ejjamANaM pAsai / 2 haTTA [0 ] taM beva savvaM 10 [jAva] pUyaM ca soNiyaM ca AhArei / tara NaM mama ime ajjha* thie [4] 'aho meM ime dArae purA [jAva] viharai ' // - SS 5. 6. se NaM bhante, purise puvvabhave ke AsI ? kayaraMsi gAmasi vA naraMsi vA ? kiM vA daccA kiM vA moccA kiM vA samAyaratA kesi vA purA [jAva] viharai ? || 15 " goyamA" i samaNe bhagavaM goyabhaM evaM vayAsI "evaM khalu, goyamA teNaM kAleNaM teNaM samaNaM iheva jambuddIve dove bhArahe vAse sayaduvAre nAmaM nayare hotyA riddhatthimiya [vaNNao ] | tattha NaM sayaduvAre jayare dhaNavaI nAma rAyA hotthA [vaNNao] / tassa NaM sayaduvArassa nagarassa adUrasAmante dAhiNapura- 20 tthime disIbhAva vijayavaddhamANe nAmaM kheDe hotthA riddhatthimiyasamiddhe / tassa NaM vijayavaddhamANassa kheDasla paJca gAmasayAI Abhora yAvi hotthA / tattha NaM vijayavaddhamANe kheDe ikkAI nAma rahakuDe hotthA ahammie [jAva] duSpaDi

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vivAgasuyaMsi yANande / se NaM ikAI rahakuDe vijayavaddhamANasla kheDassa paJcaNhaM gAmasayANaM AhevaccaM [jAva] pAlemANe viharai / tae NaM se ikkAI vijayavaddhamANassa kheDassa paJca gAmasayAI bahU karehi ya bharehi ya viddhIhi ya ukkoDAhi ya 5 parAbhavehi ya dejjehi ya bhejjehi ya kuntehi ya laMchaposehi ya AlovaNehi ya panthakohehi ya ovIlemANe 2 vihammemANe 2 tajjemANe 2 tAlemANe 2 niddhaNe karemANe 2 viharai / tae NaM se ikkAI rakuDe vijayavaddhamANasta kheDassa bahUNaM rAIsaratalavaramADaMbiyakoDaMbiyaseDisatyavAhANaM anneti ca 10 bahUNaM gAmellaggapurisANaM vahUsu kajjesu ya kAraNesu ya mantetu ya gujjhe su ya niccharasu ya vavahAresu ya suNamANe bhaNai 'na suNemi', asuNamANe bhaNai 'sumi' / evaM passamANe bhAsamANe giNhamANe jANamANe // tae NaM se ikAI raDakuDe eyakamme eyapahANe eyavijje eyasamAyAre subahuM pAvakammaM kalikalusaM samajjiNamANe viharai / tae NaM tassa ikAiyassa rahakuDassa annayA kayAi sarIragaMsi jamagalamagameva solala rogAyaGkA pAubhUyA / taM jahA, sAse kAse jare dAhe kucchilasUre bhagaMdare / arisA ajIrae diTThImuddhasUle akArae / acchiveyaNA kaNNaveyaNA kaNDU uyare koDhe // tae NaM se ikkAI raDakuDe solasahi rogAyaGkehiM abhibhUe samANe koDumbiyapurise sdaavei| 2 evaM vyaasii|" gacchaha NaM tubhe, devANuppiyA, vijayavaddhamANe kheDe siMghADagatiga25 caukvacacvaramahApahapahesu mahayA mahayA saddeNaM ugghosemANA 20

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miyAputte 2 evaM vayaha / ' ihaM khalu, devANuppiyA, ikkAIrahakuDassa sarIragaMsi solasa rogAyaGkA pAubbhUyA / taM jahA, sAse kAse jare [jAva) koDhe / taM jo jaM icchai, devANuppiyA, bejjo vA vejjaputto vA jANao jANayaputto vA tegicchI vA tegicchiputto vA ikAIrahakuDassa tesiM solasaNhaM rogAyaGkANaM egamavi rogAyakaM ubasAmittae, tassa paM ikAI rahakaDe viulaM atthasaMpAyaNaM dalayai / doccaM pi taccaM pi ugghoseha, eyamANattiyaM paccappiNaha " / tae NaM te koDumbiyapurisA [ jAva ] paccappiNanti / tae NaM vijayavaddhamANe kheDe imaM eyArUvaM ugbosaNaM socyA 10 nisamma bahave vejjA ya [6] satthakosahatthagayA saehinto 2 gihehinto paDinikkhamanti / 2 vijayavaddha mANassa kheDasla majjhamajjheNaM jeNeva ikkAIrahakuDassa gihe teNeva uvaagcchnti|2 ikAIraDakuDassa sarIragaM parAmusanti / 2 tersi rogANaM nidANaM pucchanti / 2 bahUhi abhaMgehi ya uvvaTTaNehi ya siNeha- 15 pANehi ya vamaNehi ya vireyaNehi ya avadahaNAhi ya avaNhANehi ya aNuvAsaNAhi ya patthikasmehi ya nirUhehi ya sirAvehehi ya tacchaNehi ya pacchaNehi ya sirovatthIhi ya tappaNAhi ya puTapAgehi ya challohi ya mUlehi ya kandehi ya pattehi ya pupphehi ya phalehi ya cIrahi ya siliyAhi 20 ya guliyAhi ya osahehi ya bhesajjehi ya icchanti tesiM solasaNhaM rogAyaGkANaM egamavi rogAyakaM uvasAmittae, no ceva NaM saMcAenti uvasAmitae / tae NaM te bahave vejjA ya vejjaputtA ya jAhe no saMcAenti tesiM solasaNheM rogAyaGkANaM egamavi rogAyakaM uvasAmittae, tAhe, santA tantA 25

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12 vivAgasuyaMsi paritantA jAmeva ditiM pAubbhUyA tAmeva disi paDigayA // tae NaM ikAI raDakuDe venjehi ya [6] paDiyAikkhie pariyAragaparicitte nikTiosahabhesajje solasarogAyaGkehiM a. bhibhUe samANe rajje ya rahe ya [jAva] anteure ya mucchie . rajjaM ca raTuM ca asAemANe patthemANe pIhemANe abhilasa. mANe aduhavasa aDDhAijjAI vAsasayAiM paramAuyaM pAlaittA kAlamAse kAlaM kiccA imose rayaNappabhAe puDhavIe ukkoseNaM sAgarovamaTiiesu neraiyattAe uvavanne / se NaM tao aNantaraM uvvaTTittA iheva miyaggAme nayare vijayasta 10 khattiyasta miyAe devIe kucchisi puttattAra uvavanne // tae paM tose miyAe devIe sarIre dheyaNA pAunbhUyA ujjalA [jAva durahiyAsA / jappabhi ca NaM miyAyutte dArae miyAe devIe kucchisi gamattAe uvavanne, tappabhiI caNaM miyAdevI vijayassa aNiTThA akantA appiyA amaNunnA 15 amaNAmA jAyA yAvi hotthA // tae NaM tose miyAe devIe annayA kayAi pugyarattAvarattakAlasamayasi kuDumbajAgariyAe jAgaramANIe ime hAyorUve anjhathie [jAva smuppjjitthaa| "evaM khalu ahaM rijayasla khattiyasta puTiya iTThA [6] dhejjA vesAsiyA aNumayA AsI / jampabhiI ca NaM mama ime gabme kucchisi gambhattAe uvadhanne, tappabhiI ca NaM ahaM vijayassa khattiyassa aNihA [jAva] amaNAmA jAyA yAvi hotthA, nicchai NaM vijae khattie mama nAmaM vA goyaM vA giNhattae vA kimaGga puNa daMsaNaM vA parimogaM vA / taM seyaM khalu mama eyaM gambha vahUhi 25 gabbhasADaNAhi ya pADaNAhi ya gAlaNAhi ya mAraNAhi ya 20

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miyAputte sADittae vA [4] evaM saMpehei / 2 bahUNi khArANi ya kaDuyANi ya tUvarANi ya gambhasADaNANi ya khAyamANI ya pIyamANI ya icchai taM gabbhaM sADitae vA [4] no ceva NaM se gabbhe saDai vA [4] / tae NaM sA miyAdevI jAhe no saMcAei taM gambhaM sADittae vA [4], tAhe santA tantA paritantA a- 5 kAmiyA asayaMvasA taM gambhaM duhaduheNaM parivahai // tassa NaM dAragassa gabbhagayasla ceva aha nAlIo ambhintarappavahAo, aTTha nAlIo vAhirappavahAo, aTTha pUyappavahAo, aTTha soNiyappavahAo, duve duve kapaNantaresu, duve duve acchiantaresu, duve nakantaresu, duve duve dhamaNiantaresu 10 abhikkhaNaM abhikkhaNaM pUyaM ca soNiyaM ca parisavamANIo 2 ceva ciTThanti / tassa NaM dAragassa gabhagayassa ceva aggie nAmaM vAhI pAubbhUe / je NaM se dArae AhArei, se NaM khippAmeva viddhaMsamAgacchai, pUyattAe soNiyattAe ya pariNamai, taM pi ya se pUyaM ca soNiyaM AhArei // tae NaM sA miyAdevI annayA kayAi navaNhaM mAsANaM bahupuNNANaM dAragaM payAyA jAiandhe [jAva] Agiimette / tae NaM sA miyAdevI taM dAragaM huMDaM andhArUvaM pAsai / 2 bhIyA [4] ammadhAI sddaavei| 2 evaM vayAsI / "gacchaha NaM, devANuppiyA, tumaM eyaM dAragaM egante ukkuruDiyAe ujjhaahi"| 20 - tae NaM sA ammadhAI miyAdevIe "taha" tti eyamaTuM paDisuNei / 2 jeNeva vijae khattie teNeva uvaagcchi| 2 karayalapariggahiyaM [0] evaM vayAsI / "evaM khalu, sAmI, miyAdevI navaNhaM mAsANaM jAva] Agiimette / tae NaM sA miyAdevI taM huMDaM andhArUvaM pAsai / 2 bhIyA tatthA umvi- 25. 15

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vivAgasuyaMsi 5 ggA saMjAyabhayA mamaM sadAvei / 2 evaM vayAsI / " gacchaha NaM tumbhe, devANuppiyA, evaM dAragaM egante ukkuruDiyAe ujjhA. hi' / taM saMdisaha NaM, sAmI, taM dAragaM ahaM egante ujjhAmi udAhu mA" // . tae NaM se vijae khattie tIse ammadhAIe antie eya. . ma soccA nisamma taheva saMbhante uThAe udvei / 2 jeNeva miyAdevI teNeva uvAgacchai / 2 miyAdevI evaM vyaasii| devANupiyA, tumbhaM paDhamaM gabme / taM jai Na tubme eyaM egante ukkuruDiyAe ujjhasi, tao NaM tumbhaM payA no thirA 10 bhavissai / to NaM tuma eyaM dAragaM rahastiyagasi bhUmigharaMsi rahaslieNaM bhattapANeNaM paDijAgaramANI viharAhi, to NaM tumbhaM payA thirA bhavissai" / tae NaM sA miyAdevI vijayassa khattiyassa "taha" tti eyamae viNaeNaM paDisuNei / 2 taM dAragaM rahassiyaMsi 15 bhUmigharaMsi rahassieNaM bhattapANeNa paDijAgaramANI viharai // evaM khalu, goyamA, miyAputte dArae purAporANANaM [jAva] paccaNubhavamANe viharai" // ___$7. "miyAputte NaM, bhante. dArae io kAlamAse kAlaM kahiM gamihii, kahiM uvavajjihii ? " // 20 "goyamA, miyAputte dArae chabbIsaM vAsAI paramAuyaM pAlaittA kAlamAse kAlaM kiccA iheva jambuddIce dIve bhArahe vAse veyaDDhagiripAyamUle sIhakulaMsi sIhattAe paccAyAhii / se NaM tattha sIhe bhavissai ahammie [jAva] sAha. sie, subahuM pAvaM [jAva] samajjiNai / 2 kAlamAse kArla 25 kiccA imIse rayaNappabhAe puDhavIe ukkosasAgarovamaTTiiesu

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mayAputte 15 jAya uyavajjihii / se gaM tao aNantaraM uvvaTTittA sarosavesu uvavajihii / tattha NaM kAlaM kiccA doccAe puDhavIe ukkoseNaM tiNi sAgarobamAI [0] / se NaM tao aNantaraM ughaTTittA pakkhIsu uvavajihii / tattha vi kAlaM kiccA taccAe puDhavIe satta sAgarovamAI [0] / se Na tao 5 sIhetu ya [0] tayANantaraM cotthIe urago, paJcamIe itthI, chaTThIra maNuo ahe sattamIe / tao aNantaraM uyaTTittA se jAiM imAI jalayarapaJcindiyatirikkhajoNiyAgaM macchakacchavagAhamagarasusumArAINaM addhaterasajAikulakoDijoNipamuhasayasahassAI, bhujjo tattha NaM egemegaMsi joNivihANaMsi aNe- 10 gasayasahassakhutto uddAittA uddAittA tattha bhujjo bhujjo paccAyAissai / se NaM tao uvyaTTittA, [0] evaM caupaesu uraparisappesu bhuyaparisappesu khahayaresu caurindiesu teindiesu beindie.su vaNapphaiesu kaDuyarukkhesu kaDuyaduddhiesu vAudeg teu Au puDhavIkAesu aNegasayasahassakhutto0] 1 se 15 NaM tao aNantaraM uvyaTTittA supaiTTapure nayare goNattAe paccAyAhii / se NaM tattha ummukkabAlabhAve jAva] annayA kayAi paDhamapAusaMsi gaGgAe mahAnaIe khalINamaTTiyaM khaNamANe teDIe pellie samANe kAlagae tattheva supaiTThapure nayare seTTikulaMsi pumattAe paccAyAi yassai / se NaM tattha ummuka[0] 20 patte tahArUvANaM therANaM antie dhamma [jAva] soccA nisamma muNDe bhavittA agArAo aNagAriyaM pavvaissai / se NaM tattha aNagAre bhavissai IriyAsamie [jAva] vmbhyaaro| se NaM tattha bahUI vAsAiM sAmaNNapariyAgaM pAuNittA AloiapaDikante samAhipatte kAlamAse kAlaM kiccA sohamme 25 kappe devattAe upavajjihii / se NaM tao aNantaraM cayaM

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vivAgasuyasi caittA mahAvidehe vAse jAI kulAI bhavanti aDDhAI jahA daDhapainne, sA ceva vattavvayA, kalAo, jAva) sijjhihii // __evaM khalu, jambU , samaNeNaM bhagavayA mahAvIreNaM [jAva] saMpattaNaM duhavivAgANaM paDhamasta ajjhayaNasla ayamaDhe pannatte 5 tti bemi " // / ujjhiye| $8. "jai NaM, bhante, samaNeNaM [jAva] saMpatteNaM duhavivAgANaM paDhamasta ajjhayaNassa ayamaDhe pannatte, doccassa NaM, bhante, 10 ajjhayaNasta duhavivAgANaM samajeNaM [jAva saMpattaNaM ke a pannatte ? " // tae NaM se suhamme aNagAre jambu aNagAraM evaM vayAsI " evaM khalu, jambu teNaM kAleNaM teNaM samaeNaM vANiyagAme nAmaM nayare hotthA 15 riddhasthimiyasamiddhe / tassa NaM vANiyagAmasla uttarapurasthibhe disibhAe dUIpalAse nAmaM ujjANe hotthaa| tattha NaM dUIpalAse suhammasla jakkhassa jakkhAyayaNe hotthA / tattha NaM vANiyagAme mitta nAma rAyA hotthA [vaNNa o] / tasla Na mittassa ranno sirI nAmaM devI hotthA [vaNNao] // tattha NaM vANiyagAme kAmajjhayA nAmaM gaNiyA hotthA ahINa [jAva surUvA bAvattarikalApaNDiyA causaTThigaNiyAguNovaveyA egUNatIsavisese ramamANI ekavIsaraiguNappahANA battIsapurisovayArakusalA navaGgasuttapaDibohiyA aTThArasade sIbhAsAvisArayA siMgArAgAracAruvesA gIyaraigandhavvana25 dRkusalA saMgayagayabhaNiyavihiyavilAsasalaliyasaMlAvaniuNa 20

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ujjhiyae juttovayArakusalA sundarathaNajahaNavayaNakaracaraNanayaNalAvaNNavilAsakaliyA UsiyajjhayA sahassalammA vidiNNachattacAmaravAlavIyaNIyo kaNNorahappayAyA yAvi hotthA / bahUNaM gaNiyAlayasahassANaM AhevaccaM [jAva ] viharai // 69 tattha NaM vANiyagAme vijayamitte nAmaM satthavAhe parivasai aDDhe [0] / tassa NaM vijayamittassa subhaddA nAma bhAriyA hotthA ahINadeg [.] / tassa NaM vijayamittassa putte subhadAe bhAriyAe attae ujjhiyae nAmaM dArae hotthA a. hINadeg [jAva) suruve / teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre samo- 10 sddhe| parisA niggayA / rAyA jahA kuNio tahA niggo| dhammo kahio / parisA paDigayA / rAyA ya gao / teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa je antevAsI indabhUI nAmaM aNagAre [ jAva ] deglesle chaTuMchaTTeNaM, jahA panattIe paDhamadeg [jA jeNeva vANiyagAme nayare 15 teNeva uvAgacchai / 2 uccanIya [0] aDamANe jeNeva rAyamagge teNeva ogADhe / tattha NaM bahave hatthI pAlai saMnaddhabaddhavammiyaguDiyauppIliyakacche uddAmiyaghaNTe nAnAmaNirayaNavivihagevejjauttarakaJcuijje paDikappie jhayapaDAgavarapaJcAmelaArUDhahatthArohe gahiyAuhappaharaNe / anne ya tattha bahave 20 Ase pAsai saMnaddhabaddhavammiyaguDie AviddhaguDe osAriyapakkhare uttarakaJcuiyaocUlamuhacaNDAdharacAmarathAsagaparimaNDiyakaDie ArUDhaAlArohe gahiyAuhappaharaNe anne ya tattha bahave purise. pAsai saMnaddhabaddhavammiyakavae uppIliyasarAsa. NapaTTie piNaddhagevejje vimalavarabaddhacindhapaTTe gahiyAuhappa - 25

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vivAgasuyaMsi hrnne| tesiM ca NaM purisANaM majhagayaM eka purisaM pAsai avaoDayabandhaNaM ukittakaNNanAsaM nehatuppiyagattaM bajjhakakkhaDiyajuyaniyatthaM kaNTheguNarattamalladAmaM cuNNaguNDiyagattaM cuNNaya bajjhapANapiyaM tilaMtilaM ceva chijjamANaM kAgaNimasAiM khA5 viyantaM pAvaM kharakharagasaehiM hammamANaM aNeganaranArIsaMpari vuDaM caccare caccare khaNDapaDahaeNaM ugghosijjamANaM imaM ca NaM eyArUvaM ugghosaNaM paDisuNei / "no khalu devANuppiyA, ujjhiyagassa dAragassa kei rAyA vA rAyaputto vA avarajjhai, appaNo se sayAI kammAiM ava10 rajjhanti " // $ 10. tae NaM se bhagavao goyamassa taM purisaM pAsi. ttA ime ajjhathie [5] / "aho NaM ime purise [jAva] narayapaDirUvaM veyaNaM veei" tti kaTTha vANiyagAme nayare ucca nIyamajjhimakulAiM [jAva] aDamANe ahApajjattaM samudANiyaM 15 giNhaha / 2 vANiyagAme nayare majjhamajjheNaM [jAva paDidaMsei / 2 samaNaM bhagavaM mahAvIraM vandai namasai / 2 evaM vyaasii| " evaM khalu ahaM, bhante, tubbhehiM abbhaNunAe samANe vANiyagAmaM [jAva] taheva veei / se NaM, bhante, purise puvabhave ke AsI [jAva] paJcazubhavamANe viharai ? " // 20 "evaM khalu, goyamA-teNaM kAleNaM teNaM samaeNaM iheva jambuddIne dIve bhArahe vose hathiNAure nAmaM nayare hotthA riddhadeg [0] / tattha NaM hathiNAure nayare sunande nAmaM rAyA hotthA mahayAdeg [0] / tattha NaM hathiNAure bahumajjha desabhAe ettha NaM mahaM ege gomaNDavae hotthA aNegakhambhasayasaMniviTe 25 pAsAIe 4] / tattha NaM bahave nagaragorUvANaM saNAhA ya a

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ujjhiyae NAhA ya nagaragAvIo ya nagaravasabhA ya nagaravalIvaddA ya nagarapaDyAo ya parataNapANiyA nibbhayA niruvasaggA suhaMsuheNaM parivasanti // tattha NaM hasthiNAure nayare bhIme nAmaM kuDaggAhe hotthA ahammie [jAva] duppaDiyANande / tassa NaM bhImassa kuDaggAhassa uppalA nAmaM bhAriyA hotthA ahINadeg [0] / tae NaM 5 sA uppalA kuDaggAhiNI annayA kayAi AvanasattA jAyA yAvi hotthA / tara NaM tIse uppalAe kuDaggAhiNIe tiNhaM mAsANaM vahupaDipuNNANaM ayamevArUve dohale pAumbhUe / "dhanAo NaM tAo ammayAo [4] [jAva] suladdhe jammajIviyaphale, jAo Na nagaragorUvANaM saNAhANa ya [jAva vasabhANa ya 10 Uhehi ya thaNehi ya vasaNehi ya cheppAhi ya kakuhehi ya vahehiM ya kaNNehi ya acchIhi ya nAsAhi ya jibbhAhi ya odvehi ya kambalehi ya sollehi ya taliehi ya bhajjiehi ya parisukkehi ya lAvaNehi ya suraM ca mahuM ca meragaM ca jAI va sIhuMca pasajhaM ca AsAemANIo visAemANIo 51 paribhujemANIo paribhAemANo odohalaM vinnenti| taM jai NaM ahamavi bahUNaM nagaradeg [jAvaviNijjAmi' tti kaTTa, taMsi dohalaMsi aviNijjamANaMsi sukkA bhukkhA nimmaMsA oluggasarIrAnittayA dINadhimaNakyaNA paNDullaiyamuhA omanthiyanayaNa vayaNakamalA jahoiyaM puravasthagandhamallAlaMkArAhAraM aparibhuJja- 20 mANI karayalamaliya vya kamalamAlA ohayadeg [jAva] jhiyAi // imaM ca NaM bhIme kuDaggAhe jeNeva uppalA kuDaggAhiNI teNeva uvaagcchi| 2 ohayadeg [jAva pAsai / 2 evaM vyaasii| " kiM NaM tume, devANuppie, ohayadeg [jAva] jhiyAsi ?" // tae NaM sA uppalA bhAriyA bhImaM kuDaggAhaM evaM 25

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20 vivAga suryaMsi vayAsI / "evaM khalu, devANuppiyA, manaM tinhaM mAsANaM bahupaDipuNNANaM dohalA pAubbhUyA / ' dhannA NaM tAo jAo NaM bahUNaM gorUvANaM Uhehi yA [ jAva] lAvaNehi ya suraM ca [ 6 ] AsAyamANIo [3] dohalaM viNenti' / tara NaM ahaM devANu5 piyA, taMsi dohalaMsi aviNijjamANaMsi [jAva] jhiyAmi // tara Na se bhIme kuDaggAhe uppalaM bhAriyaM evaM vayAsI / " mA NaM tumaM, devANupiyA, ohaya [0] jhiyAhi / ahaM NaM tahA karissAmi jahA NaM tava dohalassa saMpattI bhavissai / tAhi iTThAhiM [5] [jAva] vaggUhiM samAsAsei / tara NaM se 10 bhIme kuGaggAhe addharattakAlasamayaMsi ege aboe saMnaddha [jAva] 'paharaNe sayAo gihAo niggacchai / 2 hatthiNAure nayare majjhamajjheNaM jeNeva gomaNDave teNeva uvAgae / 2 bahUNaM nagara goruvANaM [ jAva] vasabhANa ya appegaiyANaM Uhe chindai [ jAva] appegaiyANaM kambale chindai appegaiyANaM annamannA15 NaM aGgovaGgANaM viyaGgei / 2 jeNeva sae gihe teNeva uvAgacchai / 2 uppalAe kuDaggAhiNIe uvaNei / tae NaM sA uppalAbhAriyA tehi bahUhiM gomaMsehi sollehiM ya suraM ca [4] AsAmANI taM dohala viNei / tara NaM sA uppalA kuDaggAhiNI saMpuNNadohalA saMmANiyadohalA viNIyadohalA vocchinnado20 halA saMpanna dohalA taM garbhaM suhaMsuheNaM parivahai / tara NaM sA uppalA kuDaggAhiNI annayA kayAha navaNhaM mAsANaM bahupaDi - puNNANaM dAraNaM payAyA // $ 11 tara NaM teNaM dAraeNaM jAyametteNaM ceva mahayA mahayA saNaM vidhuTThe visare Arasie / tae NaM tassa dAragassa 25 ArasiyasaddaM socA nisamma hatthiNAure nayare bahave na

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ujjhiyae 21. garagoruvA [jAva] vasabhA ya bhIyA [0] uvviggA savvao samantA vippalAitthA / tae NaM tassa dAragassa ammApiyaro ayameyArUvaM nAmadhejja karenti " jamhA NaM amhaM imeNaM dAraeNaM jAyametteNaM ceva mahayA ciccIsaddeNaM vighuDhe vissare Arasie, tae NaM eyasta dAragasta Arasiyasa soccA 5 nisamma hathiNAure bahave nagaragorUvA [jAva] bhIyA [4] savvao samantA vippalAitthA, tamhA NaM hou amhaM dArae . gottAlae nAmeNaM" / tae NaM se gottAsae dArae ummukkabAlabhAve jAe yAdhi hotthA / tae NaM se bhIme kuDaggAhe annayA kayAi kAladhammuNA saMjutte / tae NaM se gottAse 10. dArae bahueNaM mittanAiniyagasayaNasaMbandhipariyaNeNaM saddhiM saMparivuDe royamANa kandamANe vilavamANe bhImassa kuDaggAhassa noharaNaM karei / 2 bahUI loiyamayakiccAI karei / tae NaM se sunande rAyA gottAsaM dArayaM annayA kayAi sayameva kuDaggAhattAe ThAbei / tapa NaM se gottAse dArae kuDaggAhe 15 jAe yAvi hotthA ahammie [ jAva ] duppaDiyANande / tae NaM se gotAse dArae kuDaggAhittAe kallAkalliM addharattiyakAlasamayaMsi ege abIe saMnaddhabaddhakavae [jAva] gahiyAuhappaharaNe sayAo gihAo niggacchai / 2 jeNeva gomaNDave teNeva uvAgacchai / 2 bahUNaM nagaragorUvANaM saNAhANa ya 20 [jAva] viyaGgei / 2 jeNeva sae gehe teNeva uvAgae / tara NaM se gottAse kuDaggAhe tehiM bahUhiM gomaMsehi ya sollehi ya suraM ca [6] AlAemANe visAemANe [jAva] viharai / tae NaM se gottAse kuDaggAhe eyakamme [6] subahuM pAvakammaM samajjiNittA pazcavAsasayAI paramAuyaM pAlayittA adRduhaTTova- 25 gae kAlamAse kAlaM kiccA doccAe puDhavIe ukkosaM tisA. garovamaThiiesu neraiesu neraiyattAe uvavanne //

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vivAgasuyasi $ 12 tae NaM sA vijayamittassa satthavAhassa subhaddA nAmaM bhAriyA jAyaniMduyA yAvi hotthA, jAyA jAyA dAragA viNihAyamAvajjanti / tae NaM se gottAse kuDaggAhe doccAe puDhavIe aNantaraM uvvaTTittA iheva vANiyagAme nayare vijaya5 mittassa satthavAhasta subhadAe bhAriyAe kucchisi puttattAe uvavanne / tae NaM sA subhaddA satthavAhI annayA kayAi nava. pahaM mAsANaM bahupaDipuNNANaM dAragaM payAyA / tae NaM sA su. bhaddA satthavAhI taM dAragaM jAyamettayaM ceva egante ukkuruDi yAe ujjhAvei / 2 doccaM pi ginnhaavei| 2 ANupuzveNaM sAra10 kkhamANo saMgovemANI saMvaDDhei / tara NaM tassa dAragasta ammApiyaro ThiivaDiyaM ca candasUrapAsaNiyaM ca jAgariyaM ca mahayA iDDhosakkArasamudaeNaM karenti / tae NaM tassa dAragassa ammApiyaro ekkArasame divase nivvatte saMpatte bArasame divase imameyArUvaM goNNaM guNanipphanaM nAmadhejaM karenti / " jamhA 15 NaM amhaM ime dArae jAyamettae ceva egante ukkuruDiyAe ujjhie, tamhA NaM hou amhaM dArae ujjhiyae nAmeNaM " / tae NaM se ujjhiyae dArae paJcadhAIpariggahie, taM jahAkhIradhAIe majjaNadhAIe maNDaNadhAIe kIlAvaNadhAIe aGka dhAIe, jahA daDhapainne, jiAva nivAghAe girikandaramallINe 20 viva campagapAyave suhaMsuheNaM viharai / tae NaM se vijayamitta satthavAhe annayA kayAi gaNimaM ca dharimaM ca mejjaM ca pAricchejjaM ca cauvihaM bhaNDagaM gahAya lavaNasamudaM poyava. haNeNaM uvAgae / tae NaM se vijayamitte tattha lavaNasamudde poyavivattIe nibbuDDabhaNDasAre attANe asaraNe kAladhammuNA 25 saMjutte / tae NaM taM vijayamittaM satthavAhaM je jahA vahave I saratalavaramADaMbiyakoDumbiyaibbhaseTThisatthavAhA lavaNasamudde poyavivattIe chUDhaM nibuDDabhaNDasAraM kAladhammuNA saMjuttaM

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ujjhiyae 23 suNenti, te tahA hatthanikkhevaM ca bAhirabhaNDasAraM ca gahAya egante avakamanti / tae NaM sA subhaddA satthavAhI vijayamittaM lavaNasamudde poyavivattIe nibbuDDabhaNDasAraM kAladhammuNA saMjuttaM suNei / 2 mahayA paisoeNaM apphunnA samANI parasu. niyattA viva campagalayA dhasa tti dharaNIyalaMsi savaGgeNa 5 sNnivddiyaa| tae NaM sA subhaddA satthavAhI muhuttantareNa AsatthA samANo bahUhi mitta [jAva] parivuDA royamANI kandamANI vilavamANI vijayamittasatthavAhassa loiyAI mayakiccAI karei / tae NaM sA subhadA satthavAhI annayA kayAi lavaNasamuddottaraNaM ca lacchiviNAsaM ca poyaviNAsaM 10. ca paimaraNaM ca aNucintemANI 2 kAladhammuNA saMjuttA // $ 13 tae NaM te nagaraguttiyA subhadaM satthavAhi kAlagayaM jANittA ujjhiyagaM dAragaM sayAo gihAo nicchubhe. nti / 2 taM gihaM annassa dalayanti / tae NaM se ujjhiyae dArae sayAo gihAo nicchuDhe samANe vANiyagAme nayare 15. siMghADagadeg [jAva] degpahesu jUyakhelaesu vesiyAgharelu pANAgAresu ya suhaMsuheNaM parivaDDhai / tae NaM se ujjhiyae dArae aNohaTTie aNivArie sacchandamaI saharappayAre ma. jjappasaGgo corajUyavesadArappasaGgI jAe yAvi hotthA / tae NaM se ujjhiyae annayA kayAi kAmajjhayAe gaNiyAe saddhiM 20. saMpalagge jAe yAvi hotthaa| kAmajjhayAe gaNiyAe saddhiM viulAI urAlAI mANussagAI bhogabhogAI bhuJjamANe viharai / tae NaM tassa vijayamittassa ranno annayA kayAi sirIe devIe joNisUle pAubbhUe yAvi hotthA / no saMcAei vijayamitte rAyA sirIe devIe saddhiM urAlAiM mANussagAi 25 bhogabhogAI bhuJjamANe viharittae / tae NaM se vijayamitte /

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vivAgasuyaMsi rAyA annayA kayAi ujjhiyadArayaM kAmajjhayAe gaNiyAe gihAo nicchubhAvei / 2 kAmajjhayaM gaNiyaM anbhintariyaM ThAvei / 2 kAmajjhayAe gaNiyAe saddhiM urAlAI bhogabhogAiM bhuJjamANe vihri| tara NaM se ujhiyae dArae kAmajjhayAe 5 gaNiyAe gihAonicchubhemANe kAmajjhayAe gaNiyAe mucchie giddha gaDhie ajjhoSavanne annattha katthai suI ca raiMca dhiiMca avindamANe taccitte tammaNe tallesse tadajjhavasANe taTTho. vautte tayappiyakaraNe tabmAvaNAbhAvie kAmajjhayApa gaNiyAe bahUNi antarANi ya chiDDANi ya vivarANi ya paDijAgara10 mANe 2 viharai / tae NaM se ujjhiyae dArae annayA kayAi kAmajjhayaM gaNitaM antaraM labbhei / 2 kAmajjhayAe gaNiyAe giha rahasiyaM aNuppavisai / 2 kAmajjhayAe gaNiyAe saddhiM uralAI mANussagAI bhogabhogAI bhuJjamANe viharai / imaM ca NaM vijayamitta rAyA [jAva] pAyacchitte savAlaMkA. 15 ravibhUsie maNussavAgurAparikkhitte jeNeva kAmajjhayAe gihe teNeva uvAgacchai / 2 tattha NaM ujjhiyae dArae kAmajjhayAe gaNiyAe saddhiM urAlAI bhogabhogAI [ jAva ] viharamANaM pAsai / 2 Asurutte [4] tivaliyabhiuDiM niDAle sAhaTTa ujjhiyagaM dAragaM purisehiM giNhAvei / 2 advimuDijANuko20 pparapahArasaMbhaggamahiyagattaM krei| 2 avaoDayabandhaNaM karei / 2 eeNaM vihANeNaM vajjhaM ANAvei / evaM khalu, goyamA, ujjhiyae dArae purAporANANaM kammANaM [jAva] paccaNubhava mANe viharai " || - 14 : ujjhiyae NaM, bhante, dArae io kAlamAse kAlaM 25 kiccA kahiM gacchihii, kahiM uvavajjihii ?" /

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ujjhiyae 'goyamA, ujjhiyae dArae paNavIsaM vAlAI paramAuyaM pAlaittA ajeva tibhAgAvalese dibase sUlIbhinne kae samANe kAlamAse kAlaM kiccA imIse rayaNappabhAe puDhavIe neraiyattAe ushvjihii| leNaM to aNantaraM uvyaTTittA iheva jambuddIke dIve mArahe bAle veyaDDhagiripAyamUle vANarakulaMli 5 vANarattAe uvadhajjihii / se NaM tattha ummukkabAlabhAve tiriyabhogesu mucchie giche gaDhie ajjhovavanne jAe jAe vApara pelue vahei / taM payakamme [0] kAlamAse kAlaM kiccA iheva jambuddIve dIve bhArahe vAse indapure nayare gaNiyAkulaMsi puttattAe paccAyAhii / tae NaM taM dArayaM ammApiyaro 10 jAyamettakaM vaddhehinti, napuMsagakammaM sikkhAvehinti / tae NaM tassa dArayassa ammApiyaro nivattabAralAhassa ina eyArUvaM nAmadhejjaM karenti, taM jahA-'hou NaM amhaM ise dArae piyaleNe nAmaM npuNse| tae NaM se piyaseNe napuMsae ummukkabAlabhAve jovaNagamaNuppatte vinayapariNayamette 15 rUveNa ya jovaNeNa ya lAvaNNeNa ya ukiTe ukisarIre bhvist| tae NaM se piyaleNe napuMsae indapure nayare bahane rAIlara [jAva] pabhiIo bahUhi ya vijjApayogehi ya mantacuNNehi ya hiyauDDAvaNAhi ya niNhavaNehi ya paNhavaNehi ya vasIkaraNehi ya Abhiyogiehi ya abhiyogittA urAlAI mANussagAI bhogabhogAiM bhuJjamANe viharislai // 20 tae NaM se piyaleNe napuMsae eyakamme [0] subahuM pAvakamma samajiNittA ekavIsaM vAsasa paramAuyaM pAla ittA kAlamAse kAlaM kiccA imose rayaNappabhAe puDhavIe neraiyattAe uvavajihi / tatto sarIsavesu, susumAre, taheva [jAva] puDhavi' [0] / se NaM tao aNantaraM uvyaTTittA iheba jambuddIve dIve 25 bhArahe vAse campAe nayarIe mahisattAe paccAyAhii / se gaM tattha annayA kayAi gohillaehiM jIviyAo vavarovie

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26 vivAgasuyasi samANe tattheva campAe nayarIe sehikulaMsi puttattAe paccAyAhii / se NaM tattha ummukkabAlabhAve tahArUvANaM therANaM antie kevalaM bohiM [0] aNagAre, sohamme kappe, jahA paDhame, [jAva] antaM karehii / / nikkhevo // 2 // . / abhaggaseNa / [ taccassa ukkhevo| ] $ 15. teNaM kAleNaM teNaM samaeNaM purimatAle nAmaM nayare hotthA riddhadeg [0] / tassa NaM purimatAlassa nayarassa uttara10 purathime disIbhAe ettha NaM amohadasaNe ujANe / tattha NaM amohadaMsissa jakkhassa jakkhAyayaNe hotthA / tattha NaM purimatAle mahAbale nAma rAyA hotthA / tattha NaM purimatA tAlassa nayarassa uttarapurathime disImAe desappante aDavI 15 saMThiyA / ettha NaM sAlA nAmaM aDavIcorapallI hotthA visa magirikandarakolambasaMniviThThA baMsIkalaGkapAgAraparikkhittA chinnaselavisamApavAyapharihovaguDhA anbhintarapANIyA sudullabhajalaparantA aNegakhaNDI vidiyajaNadinnaniggamappavesA suba huyasta vi kuviyassa jaNassa duppahaMsA yAvi hotthA / 20 tattha NaM sAlADavIe corapallIe vijae nAmaM coraseNAvaI paravasai ahammie [jAva] lohiyapANI, bahunayaraniggayajase sUre DhappahAre sAhasie saddavehI parivasai asilahipaDhamamalle / se NaM tattha sAlADavIe corapallIe pazcaNhaM corasayANaM AhevaccaM [jAva] viharai //

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abhaggaseNe 27 $ 16. tae NaM se vijae coraseNAvaI bahUNaM corANaM ya pAradArayAe ya gaNThibheyANa ya saMdhiccheyANa ya khaNDapaTTANa ya annesiM ca bahUNaM chinnabhinnabAhirAhiyANaM kuDaGge yAvi hotthA / tae NaM se vijae coraseNAvaI purimatA lassa naya. rassa uttarapurathimilaM jaNavaya vahUhi gAmaghAehi ya nagara- 5 ghAehi ya goggahaNehi ya bandiggahaNehi ya panthakoddehi ya khattakhaNaNehi ya ovIlemANe viddhaMsemANe tajjemANe tAlemANe niNaNe niddhaNe nikaNe kappAyaM karemANe viharai / mahabbalassa ranno abhikkhaNaM [2] kappAyaM gehai / tassa NaM vijayassa coraseNAvaisla khandasirI nAmaM bhAriyA hotthA 10 ahINadeg [0] / tassa NaM vijayacoraseNAvaissa putte khandasirIe bhAriyAe attae abhaggaseNe nAmaM dArae hotthA ahINapuNNapazcindiyasarIre viNNAyapariNayamette jovynngmgupptte| teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre puri- 15 matAle nayare samosaDhe / parisA niggayA / rAyA niggo| dhammo khio| parisA rAjA ya paDigao / teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrasla jeantevAsI goyame jAva rAyamaggaM smogaaddhe| tattha NaM bahane hatthI pAsai, bahave Ase, purise saMnaddhabaddhakavae / tesiM NaM puri- 20 sANaM majjhagayaM egaM purise pAsai avaoDyadeg [jAva uggho. sijamANaM / tae NaM taM purisaM rAyapurisA paDhamaMsi caccaraMsi / nisIyAventi / 2 aTTha culappiyae aggao ghAenti / 2 kasappahArehiM tAlemANA tAlemANA kaluNaM kAgaNimaMsAI khAventi / 2 ruhirapANiyaM ca pAenti / tayANantaraM ca NaM 25 doccasi caJcaraMsi aTTha cullamAuyAo aggao ghAenti / evaM tacce aTTha mahApiue, cautthe aTTha mahAmAuyAo, paJcame

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28 vivAgasuyaMsi pute, chaTTe suNhA, sattame jAmADayA, aTThame dhUyAo, navame natuyA, dasase nattaIo ekkArasame nattuyAvaI, bArasame nattuiNoo, terasame piussiyapaiyA, cohasame piusiyAo, pannarasabhe mAusiyApaiyA, solasame mAusiyAo, sattarasame 15 mAmiyAo, aTThArasame avasesaM mittanAiniyagasayaNasaMbandhipariyaNaM aggao ghAranti / 2 kasappahArehiM tAlemANA tAlemANA kaluNaM kAgaNimasAI khAventi / 2 ruhirapANiyaM ca pAnti // $ 17. tae NaM se bhagavaM goyame taM purisaM pAsei / 2 10 ime eyArUve ajjhatthira samutpanne [jAva] taheba niggae / evaM vayAsI / evaM khalu, ahaM NaM bhante, taM ceva [jAva] se NaM, bhante purise puvvabhave ke Aso [jAva] viharai ? " || 66 "evaM khalu, goyamA, teNaM kAleNaM teNaM samaraNaM iheva jambuhove dIve bhArahe vAle purimatAle nAmaM nayare hotthA riddha 15 [0] / tattha NaM purimatAle nayare udiodie nAma rAyA hotthA mahayA [0] | tattha NaM purimatAle ninnara nAmaM aNDayavANiyara hotthA aDDhe [jAva] aparibhUe ahammie [jAva] dupaDiyAnde / tassa NaM ninnayassa vahave purisA dinnabhaibhattaveyaNAkalAkaliM kuddAliyAo ya patthiyapaDie ya gi20 hanti / 2 purimatAlassa nayarassa pariperantesu bahave kAiaNDae ghUiaNDae pArevaiaNDara TiTTibhaaNDara khaggia e mayUriaNDae kukkaDiaNDae ya annesi ca vahaNaM jalayarathalayarakhahayaramAINaM aNDAI geNhanti / 2 patthiyapi - DagAI bharenti / 2 jeNeva ninnayama aNDavANiyae teNAmeva 52 uvAgacchanti / 2 ninnayassa aNDavANiyassa uvaNenti /

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abhaggaseNe 29 tae NaM tassa ninnayassa aNDavANiyassa bahake purisA dinabhaibhattaveyaNA bahave kAiaNDae ya [jAva kukkuDiaNDae ya annesiM ca bahUNaM jalayarathalayarakhahayaramAINaM aNDae tavaesu ya kavallIsu ya kanduesu ya bhajjaNaelu ya iGgAlesu ya talenti bhajjenti sollenti / 2 rAyamagge antarAvarNasi 5 aNDayapaNiSaNaM vittiM kappemANA viharanti / appaNA vi ya NaM se ninnayae aNDayavANiyae tehiM bahUhiM kAiaNDapahi ya [jAva kukkuDiaNDaehi ya sollehi ya taliehi ya bhajihi ya suraM ca [0] AsAemANe visAemANe viharai / tae NaM se ninnae aNDavANiyae eyakamme [4] subahuM pAva- 10 kammaM samajjiNittA egaM vAsalahassaM paramAuyaM pAlaittA kAlamAse kAlaM kiccA taccAe puDhavIe ukosasattasAgarokmaThiiesu neraiesu neraiyattAe uvavanne // F 18. se Na tao aNantaraM uvvaTTittA iheva sAlADavIe corapallIe vijayasta dhoraseNAvaisla khandasirIe bhAriyAe 15 kuJchisi puttattAe uvavanne / tae NaM tIse khandasirIe bhAriyAe annayA kayAi tiNhaM mAsANaM bahupaDipuNNANaM ime eyArUve dohalle pAunmUe / "dhannAo NaM tAo ambayAo jAo NaM bahUhiM mittanAiniyagasayaNasaMbandhipariyaNamahilAhiM annAhi ya coramahilAhiM saddhiM saMparikhuDA pahAyA kayaba- 20 likammA [jAva ] degpAyacchittA savvAlaMkAravibhUsiyA viulaM asaNaM pANaM khAimaM sAimaM suraM ca majjaM ca asAemANI visAemANI viharanti / jimiyabhuttuttarAgayAo purisanevatthiyA saMnaddhabaddha [ jAva] gahiyAuhappaharaNA bhariehi phalae hiM nikiTAhiM asIhi aMsAgaehiM dhahiM samukkhittehiM sarehiM 25 samullAliyAhiM dAmAhiM lambiyAhi ya osAriyAhiM urugha

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vivAgasuyaMsi NTAhiM chippatUreNaM vajjamANeNaM 2 mahayA ukiTTa [jAva] sa. muddaravabhUyaM piva karemANIo sAlADavIe corapallIe savvao samantA oloemANIo 2 AhiNDamANIo dohalaM vinti / taM jai ahaM pi jAva dohalaM viNijjAmi" tti kaTTa taMsi 5 dohalaMsi avaNijjamANaMsi [jAva] jhiyaai| tae se vijae coraseNAvaI khandasiribhAriyaM ohayadeg (jAva pAsai / 2 evaM vayAsI / " kiM NaM tumaM, devANuppiyA, ohaya jAva] jhiyaasi?"| tae NaM sA khandasirI vijayaM evaM vayAsI / "evaM khalu, devANuppiyA, mama tiNhaM mAsANaM [jAva] jhiyAmi " ! 10 tae NaM se vijae coraseNAvaI khandasirIe bhAriyAe antie eyama soMccA nisamma khandasiribhAriyaM evaM vayAsI / ahAsuhaM, devANuppiya" tti eyamaTuM paDisuNei / tae NaM sA khandasiribhAriyA vijaeNaM coraseNAvaiNA a. bhaNunAyA samANI haTTatuTThadeg [0] vahUhi mitta [jAva] annAhi 15 ya bahiM coramahilAhiM saddhi saMparikhuDA pahAyA [jAva vi bhUsiyA viulaM asaNaM [4] suraM ca [6] AsAemANI [4] viharai / jimiyabhuttuttarAgayA purisanevatthA saMnaddhavaddha [jAva] AhiNDaprANI dohalaM viNei / tae NaM sA khandasirImAriyA saMpuNNadohalA saMmANiyadohalA viNIyadohalA vocchinna20 dohalA saMpannadohalA taM gambhaM suhaMsuheNaM parivahai / tae NaM sA coraseNAvaiNI navaNhaM mAsANaM bahupaDipuNNANaM dAragaM payAyA / tae NaM se vijae coraseNAvaI tassa dAragassa mahayA iDDhIsakArasamudaeNaM dasarattaM thiivaDiyaM karei / tae NaM se vijae coraseNAvaI tassa dAragassa ekArasame diva. 25 se viulaM asaNaM [4] uvakkhaDAvei / 2 mittanAi [0] A

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abhaggaseNe mantei / 2 [jAva] tasseva mittanAi [0] purao evaM vayAsI / "jamhA zaM amhaM imaMsi dAragaMsi gabhagayaMsi samANaMsi ime eyArUve dohale pAubbhUe, tamhA NaM hou amhaM dArae abhaggaseNe nAmeNaM " // $ 19. tae NaM se abhaggaseNe kumAre paJcadhAI [jAva] 5 parivaDDhai / tara NaM se abhaggaseNe kumAre ummukkabAlabhAve yAvi hotthA / aTTha dAriyAo, [jAva] aTThao dAo [ 0] / uppi pAsAya [0] bhuJjamANe vidvarai / tae NaM se vijae coraseNAvaI annayA kayAi kAladhammuNA saMjutte / tae NaM se abhaggaseNe kumAre paJcahiM corasaehiM saddhi saMparivuDe 10 royamANe kandamANe vilavamANe vijayassa coraseNAvaissa mahayA iDhIsakArasamudaeNaM noharaNaM karei / 2 bahUI loiyAI mayakiccAI karei / 2 keNai kAleNaM appasoe jAe yAvi hotthA / tae NaM te paJca corasayAiM annayA kayAha abhaggaseNaM kumAraM sAlADavIe corapallIe mahayA 2 cora- 15 seNAcaittAtha abhisiJcanti / tae NaM se abhaggaseNe kumAre coraseNAvaI jAe ahammie jAva] kappAyaM giNhai / tae NaM te jANavayA purisA abhaggaseNeNaM coraseNAvaiNA bahugAmaghAyAvaNAhiM tAviyA samANA annamannaM sadAventi / 2 evaM vayAsI / "evaM khalu, devANuppiyA, abhaggaleNe coraseNAvaI 20 purimatAlasla nayarassa uttarilaM jaNavayaM bahUrhi gAmaghAehiM .. jAva] niddhaNaM karemANe vihri| taM seyaM khalu, devANuppiyA, purimatAle nayare mahAbalassa ranno eyama vinavittae " / tae NaM te jANavayA purisA eyamaDhe annamanneNaM paDisuNenti / 2 mahatthaM mahagdhaM maharihaM rAyArihaM pAhuDaM giNhanti / 2 25 jeNeva purimatAle nayare teNeva uvAgaye 2 jeNeva mahAbale /

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32 vivAgasuryasi rAyA teNeva uvAgae 2 mahAbalassa rano taM mahatthaM jAva] pAhuDaM uvaNenti / 2 karayaladeg [ * ] aJjaliM kaTu mahAbalaM rAyaM evaM vayAsI / "evaM khalu, sAmI, sAlADavoe corapallIe abhaggaseNe coraseNAvaI amhe vahUhiM gAmaghAehi ya 5 [jAva] niddhaNe karemANe viharai / taM icchAmi NaM, sAmI, tujhaM bAhucchAyApariggahiyA nibbhayA niruvasaggA suhaMsuheNaM parivasittae" tti kaTTa pAyavaDiyA paJjaliuDA mahAbalaM rAyaM eyamaDheM vinaventi / tae NaM se mahAbale rAyA tesiM jaNavayANaM purisANaM antie eyama soccA nisamma A10 surutte [jAva] misimisemANe tivaliyaM bhiuDiM niDAle sAhaTTa daNDaM sadAvei / 2 evaM vyaasii| "gacchaha NaM tumaM, devANuppiyA, sAlADaviM corapalliM vilumpAhi, 2 abhaggaleNaM coraleNAvaI jIvaggAhaM gihAhi / 2 mamaM uvaNehi " / tae NaM se daNDe taha tti eyamaTuM paDisuNei / tae NaM se daNDe bahuhiM purisehiM saMnaddhavaddhadeg [ jAva ] paharaNehiM 15 saddhiM saMparivuDe maggaiyahiM phalaehi jiAva) chippatUreNaM vajja mANeNaM mahayAdeg [jAva] ukiTTa [ jAva ] karemANe purimatAlaM nayaraM majhamajheNaM niggacchai / 2 jeNeva sAlADavI corapallI teNeva pahArettha gamaNAe // tae NaM tassa abhaggaseNassa coraseNAvaila cArapu20 risA imIle kahAe laddhaTThA samANA jeNeva sAlADavI cora pallI, jeNeva abhaggaseNe coraseNAvaI, teNeva uvAgacchanti / 2 karayaladeg [jAva evaM vayAsI " evaM khalu, devANuppiyA, purimatAle nayare mahAbaleNaM rannA mahAbhaDacaDagareNaM daNDe ANatte 'gacchaha NaM tubbhe, devANuppiyA, sAlADaviM corapalliM 45 vilumpAhi, abhaggaseNaM coraseNAvaI jovagAhaM geNhAhi, 2

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abhaggaseNe 33 mamaM uvaNehi ' / tae NaM se daNDe mahayA bhaDabaDagareNaM jeNeca sAlADavI corapallI teNeva pahArettha gamaNAe " // tae NaM se abhaggaseNe coraseNAvaI tesiM cArapurisANaM antie eyamadaM socA nisamma pazca corasayAI saddAvei / 2 evaM vayAsI, " evaM khalu, devANuppiyA, purimatAle nayare 5 mahAbale [jAva] teNeva pahArettha gamaNAe / taM seyaM khalu, devANuppiyA, amhaM taM daNDaM sAlADaviM corapalliM asaMpatte antarA ceva paDisehittae / tae NaM tAI paJca corasayAI abhaggaseNassa coraseNAvaissa "taha"tti jAva] pddisunnenti|| tae NaM se abhaggaseNe coraseNAvaI viulaM asaNaM 10 pANaM khAimaM sAimaM uvakkhaDAvei / 2 paJcahiM corasaehiM saddhiM pahAe [jAva] degpAyacchitte bhoyaNamaNDavaMsi taM viulaM asaNaM [4] suraM ca [6] AsAemANe [4] viharai / jimiyabhuttuttarAgae vi ya NaM samANe Ayante cokkhe paramasuibhUe pazcahiM corasarahiM saddhiM allaM cammaM duruhai / 2 saMnaddhabaddhadeg [jAva] 15 degpaharaNehiM maggaiehiM [jAva] praveNaM puvvAvaraNhakAlasamayaMsi sAlADavIo corapallIo niggacchai [3] / visamaduggagahaNaM Thie gahiyabhattapANe taM daNDaM paDivAlemANe ciTThai / tae NaM se daNDe jeNeva abhaggaseNe coraseNAvaI teNeva uvAgacchai / 2 abhaggaseNeNaM coraseNAvaNA saddhi saMpalagge 20 yAvi hotthA / tae NaM se abhaggaseNe coraseNAvaI taM daNDa khippAmeva hayamahiyadeg [jAva] paDisehie // tae NaM se daNDe abhaggaseNeNaM coraseNAvaiNA hayadeg [jAva] paDisehie samANe athAme abale avIrie apurisa. kAraparakkame adhAraNijamiti kaTTa jeNeva purimatAle nayare 25

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34 vivAgasuyaMsi jeNeva mahAbale rAyA, teNeva uvAgacchai / 2 karayala [0] evaM vayAsI, " evaM khalu sAmI, abhaggaseNe coraseNAvaI visamaduggagahaNaM Thie gahiyabhattapANIe / no khalu se sakkA keNai subahueNAvi AsavaleNa vA hatthibaleNa vA rahabaleNa 5 vA cAuraGgiNi pi [0] uraMureNa giNhittara " / tAhe sAmeNa ya bheSaNa ya uvappayANeNa ya vissambhamANe uvayara yAvi hotthA / je vi se abbhintaragA sIsagabhamA, mittanAiniyagasayaNasaMbandhipariyaNaM ca viuladhaNakaNagarayaNasantasArasAvarajjeNaM bhindai, abhaggaseNassa ya coraseNAvaissa abhikkhaNaM 10 2 mahatthAI mahagdhAiM maharihAI pAhuDAI pesei, 2 abhaggaseNaM coraseNAvaiM vIsambhamANei // "" $ 20. tara NaM se mahAbale rAyA annayA kayAi purimatAle nayare evaM mahaM mahaddamahAliyaM kUDAgArasAlaM karei aNegakkhambhasayasaMniviTTha pAsAIyaM darisaNijjaM / tara NaM se 15 mahAbale rAyA annayA kayAi purimatAle nayare ussukkaM [jAva] dasarataM pamoyaM ghosAvei / 2 koDumbiyapurise sahAvei, 2 evaM vayAsI / gacchaha NaM tubbhe, devANuppiyA, sAlADavIe corapallIe / tattha NaM tubbhe abhaggaseNaM coraseNAvaI karayala ' [ jAva] evaM vayAsI, " evaM khalu, devANu20 piyA, purimatAle nayare mahAbalassa ranno ussukke [ jAva] dasarate pamoSa ugdhosie / taM kiM NaM devANupiyA, viulaM asaNaM [4] pupphavatthamallAlaMkAraM te ihaM havvamANijjau udAhu sayameva gacchatthA ? 11 tara NaM te koDumbiyapurisA mahAbalassa ranno karayala 25 [ jAva] paDinti / 2 purimatAlAo nayarAo paDinikkha

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abhaggaseNe mnti| 2 nAivikiThehi addhANehiM suhehiM vasahIpAyarAsehi jeNeva sAlADavI corapallI teNeva uvAgacchanti / 2 abhaggaseNaM coraseNAvaI karayaladeg [jAva evaM vayAsI / "evaM khalu, devANuppiyA, purimatAle nayare mahAbalassa ranno ussukke (jAva udAhu sayameva gacchitthA!" / tae NaM se abhaggaseNe 5 coraseNAvaI te koDumbiyapurise evaM vayAsI / " ahaM NaM, devANuppiyA, purimatAlanayaraM sayameva gacchAmi" / te koDumbiyapurise sakArei [0] paDivisajjei // tae NaM se abhaggaseNe coraNAvaI bahUhi mitta [jAva] parivuDe pahAe [jAva] 'pAyacchitte savvAlaMkAravibhU- 10 sie sAlADavIo corapallIo paDinikkhamai / 2 jeNeva purimatAle nayare, jeNeva mahAbale rAyA, teNeva uvAgacchai, 2 karayaladeg [0] mahAbalaM rAyaM jaeNaM vijaeNaM vaddhAvei / 2 mahatthaM [jAva] pAhuDaM uvaNei / tae NaM se mahAbale rAyA abhaggaseNassa coraseNAvaissa taM mahatthaM [jAva] paDicchai, 15 abhaggaseNaM coraseNAvaI sakArei, saMmANei, paDivisajjei, kUDAgArasAlaM ca se AvasahaM dalayai / tae NaM se abhaggaseNe coraseNAvaI mahAbaleNaM ranA visajjie samANe jeNeva kUDAgArasAlA teNeva chavAgacchai / tae NaM se mahAbale rAyA koDumbiyapurise sadAvei / 2 20 evaM vayAsI, "gacchaha NaM suble, devANuppiyA, viulaM asaNaM pANaM khAimaM sAimaM ubakkhAha / 1 taM viulaM asagaM[4] suraM ca [6] subahuM pupphavatthagandhamallAlaMkAraM ca abhaggaleNasla coraleNAvazssa kRDAgArasAlaM uvaNeha" / tae NaM te koDambiyapurisA karayaladeg [jAva] uvaNenti / tae NaM se abhaggaseNe 25

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36 vivAgasuyasi coraseNAvaI bahUhiM mittanAideg [0] saddhiM saMparikhuDe pahAe [jAva] savvAlaMkAravibhUsie taM viulaM asaNaM [4] suraM ca [6] AsAemANe pamatte viharai // tae NaM se mahAbale rAyA koDumbiyapurise sahAvei / 5 2 evaM vayAsI, "gacchaha NaM tumhe, devANuppiyA, purimatA. lassa nayarassa duvArAiM piheha, abhaggaseNaM coraseNAvaI jIvagAhaM giNhaha, 2 mamaM uvaNeha " / tae NaM te koDumbiyapurisA karayaladeg [jAva] paDisuNenti / 2 purimatAlassa nayarassa duvArAiM pihenti / abhaggaseNaM coraseNAvaI jIva10 gAhaM giNhanti / 2 mahAbalassa ranno uvaNenti / tae NaM se mahAbale rAyA abhaggaseNaM coraseNAvaI eeNaM vihANeNa vajhaM ANavei / " evaM khalu, goyamA, abhaggalege coraseNAvaI purAporANANaM [jAva] viharai" // __abhaggaseNe NaM, bhante, coraseNAvaI kAlamAse kAla 15 kiccA kahiM gacchihii, kahiM uvavajjihii ?" // ___"goyamA, abhaggaseNe coraseNAvaI sattatIsaM vAsAI paramAugaM pAlaittA ajjeva tibhAgAvasese divase sUlabhinne kae samANe kAlamAse kAlaM kiccA imIse rayaNappabhAe puDhavIe ukkosa [] neraiesu uvanjihii / se NaM tao 20 aNantaraM ubaTTittA0] evaM saMsAro jahA pahame [jAva puDhavIe / tao uvaTTittA vANArasIe nayaroe sUyarattAe pccaayaahii| se NaM tattha suyariehiM jIviyAo vavarovie samANe tattheva vANArasIe nayarIe seTTikulaMsi puttattAe paccAyAhii / se NaM tattha ummukkabAlabhAve [0] evaM jahA paDhame [ jAva] 25 antaM kAhii //

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sagaDe / sagaDe / $ 21. " jai NaM, bhante " / cautthassa ukhevo / " evaM khalu, jambU teNaM kAleNaM teNaM samaeNaM sAhaMjaNI nAma nayarI hotthA / riddhasthimiyasamiddhA / tIse NaM sAhaMjaNIe bahiyA uttarapurathime disIbhAe devaramaNe nAmaM ujjANe hotthA / tattha NaM amohassa jakkhassa jakkhAyayaNe hotthA porANe[0] / tattha NaM sAhaMjaNIe nayarIe mahacande nAma rAyA hotthA mahayA [0) / tassa NaM mahacandassa ranno suseNe nAmaM amacce hotthA 10 sAmameyadaNDa [0] niggahakusale / tattha NaM sAhaMjaNIe nayarIe sudarisaNA nAmaM gaNiyA hotthA [vaNNao // tattha NaM sAhaMjaNIe nayarIe subhadde nAmaM satthavAhe parivasai aDDhe [0] / tassa NaM subhaddassa satthavAhassa bhaddA nAmaM bhAriyA hotthA ahINadeg [0] / tassa NaM subhaddasatthavAhassa 15 putte bhaddAe bhAriyAe attae sagaDe nAmaM dArae hotthA ahINa" [0] // / teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre [0] / samosaraNaM / parisA / rAyA ya niggae / dhammo kahio / parisA paDigayA // 20 teNaM kAleNaM teNaM samaeNaM samaNasta bhagavao mahAvIrassa jeDhe antevAsI [jAva rAyamaggamogADhe / tattha NaM hatthI Ase purise 0] / tesiM ca Na purisANaM majhagae pAsai egaM saitthIyaM purisaM avaoDayabandhaNaM ukkhitta [jAva]

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vivAgasusi ghosijamANaM [ 0 ] | cintA taheva / [ jAva] bhagavaM vAgarei evaM khalu, goyamA 38 6" teNaM kAleNaM teNaM samaraNaM iheva jambuddIve dIve bhArahe vAse chagalapure nAmaM nayare hotthA / tattha sIhagirI nAma 5 rAyA hotthA mahayA [0] / tattha NaM chagalapure nayare chaNie nAmaM chAgalie parivasai aDDhe [0] ahammie [jAva] duSpaDiyAnande | tassa NaM chaNiyassa chAgaliyassa bahave ayANa ya elayANa ya rojjhANa va vasabhANa ya sasayANa ya sUyarANa ya pasayANa yasiMghANa ya hariNANa ya mayUrANa ya mahisANa 10 ya sayabaddhA ya sahassabajrANa ya jUhANi vADagaMsi saMniruddhA ciTThanti / anne ya tattha bahave purisA dinnabhaibhattaveNA bahave a ya [ jAva] mahise ya sArakkhemANA saMgovemANe citi / an ya se bahave ayANa ya [jAva] niruddhA ciTThanti / an ya se bahave purisA dinnabhaibhattaveyaNA bahave sayae ya 15 sahasse ya jIviyAo vavaroventi / 2 masAI kappaNikappiyAhUM karenti, 2 chaNiyassa chAgaliyassa uvaNenti / anne ya se bahave purisA tAI bahuyAI ayamaMsAI [ jAva] mahisamaMsAI tavasu ya kavallIsu ya kandurasu ya bhajaNesu ya iGgAlesu ya talenti ya bhajenti ya sollenti ya / 2 tao rAyamaggaMsi 20 vitti kappemANA viharanti / appaNA vi ya NaM se chaNie chAgalie tehiM bahuvihehiM ayamaMsehiM [jAva] mahisamaMsehi sohi yataliehi ya bhajiehi ya suraM ca [6] AsAemANe viharas | tara NaM se chaNie chAgalie eyakamme [0] subahuM pAva 25 kammaM kalikaluSaM samajiNittA satta vAsasayAI paramAuyaM

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sagaDe pAlaittA kAlamAse kAlaM kiccA cotthIe puDhavIe ukkoseNaM dasasAgarovamaThiiesu neraiyattAe uvavanne // 822. tae NaM tassa subhaddasatthavAhassa adA bhAriyA jAyaninduyA yAvi hotthA, jAyA jAyA dAragA viNihAyamAvajanti / tae NaM se chaNie chAgalie cotthIe puDhavIe 5 aNantaraM uvvaTTittA iheva sAhajaNIe subhaddassa satthavAhassa bhaddAe bhAriyAe kucchisi puttattAe uvavanne / tae NaM sA bhaddA satthavAhI annayA kayAi navaNhaM mAsANaM bahupaDipuNNANaM dAragaM pyaayaa| tae NaM taM dAragaM ammapiyaro jAyamettaM ceva sagaDassa heTThAo ThAventi, doccaM pi giNhAventi, aNupu- 10 vveNaM sArakkhenti saMgoventi saMvaDDhenti, jahA ujjhiyae, [jAva] "jamhA NaM amhaM ime dArae jAyamette ceva sagaDassa heTThA ThAvie, tamhA NaM hou NaM amhaM esa dArae sagaDe nAmeNaM" sesa jahA ujjhiyae / subhadde lavaNasamudde kAlagae, mAyA vi kAlagayA / se vi sayAo gihAo nicchuDhe / tae NaM se 15 sagaDe dArae sayAo gihAo nicchUDhe samANe siMghADaya' [0] taheva [jAva] sudarisaNAe gaNiyAe saddhiM saMpalagge yAvi hotthA // tae NaM se suseNe amacce taM sagaDaM dAragaM annayA kayAi sudarisaNAe gaNiyAe gihAo nicchubhAvei / 2 suda- 20 risaNiyaM gaNiyaM anbhintariyaM ThAvei / 2 sudarisaNAe gaNiyAe saddhiM urAlAI mANussagAI bhogabhogAI bhuJjamANe viharai // ___ tae NaM se sagaDe dArae sudarisaNAe gihAo nicchuDhe samANe annattha kattha vi suI vA [0] alabhamANe annayA 25 HHHHHHI

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40 vivAgasuyaMsi kayAi rahasiyaM sudarisaNAgehaM aNuppavisai 2 / sudarisaNAe saddhiM urAlAI bhogabhogAI bhuJjamANe viharai / / imaM ca NaM suseNe amacce pahAe jAva] vibhUsie maNussavaggurAe jeNeva sudarisaNAe gaNiyAe gehe teNeva 5 uvAgacchai / 2 sagaDaM dArayaM sudarisaNAe gaNiyAe saddhi urAlAI bhogabhogAiM bhuJjamANaM pAsai / 2 Asurute [jAva] misimisemANe tivaliyaM bhiuDiM niDAle sAha sagaDaM dArayaM purisehiM giNhAvei / 2 ahi [jAva] mahiyaM karei / 2 avaoDayabandhaNaM karei / 2 jeNeva mahacande rAyA teNeva 10 uvAgacchai / 2 karayaladeg [jAva] evaM vayAsI / " evaM khalu sAmI, sagaDe dArae mamaM anteuraMsi avaraddhaM" / tae NaM se mahacande rAyA suseNaM amaJcaM evaM vayAsI / " tumaM ceva NaM, devANuppiyo, sagaDassa dAragassa daNDaM vattaMhi" // tae NaM se suseNe amacce mahacandeNaM rannA abbhaNunnAe 15 samANe sagaDaM dArayaM sudarisaNaM ca gaNiyaM eeNaM vihANeNaM vajhaM ANavei / taM evaM khalu, goyamA, sagaDe dArae purAporANANaM[0] paJcaNubhavamANe viharai" / 8 23. "sagaDe NaM, bhante, dArae kAlagae kahiM gacchihii, kahiM uvavajihii ?" / 20 "sagaDe NaM dArae, goyamA, sattAvannaM vAsAiM paramAuyaM pAlaittA ajeva tibhAgAvasese divase egaM mahaM ayomayaM tattaM samajoibhUyaM itthipaDimaM avayAsAvie samANe kAlamAse kAlaM kiccA imIse rayaNappabhAe puDhavIe neraiyattAe uvavajihii / se NaM tao aNantara uvvaTTitta rAyagihe nayare mAtaGgakulaMsi 25 jugalattAe pccaayaahih| tae NaM tassa dAragassa ammApiyaro

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bahassaidatte 41 nivvattabAra sagassa imaM zyArUvaM goNNaM nAmadhejjaM karissanti / 'taM hou NaM dArae sagaDe nAmeNaM, hou NaM dAriyA sudarisaNA nAmeNaM " / tara NaM se sagaDe dArae ummukkabAlabhAve jovvaNa [0] bhavissaha / tapa NaM sA sudarisaNA vi dAriyA ummukabAlabhAvA jovvaNagamaNuppattA rUveNa ya jovvaNeNa ya lAvaNNeNa ya ukkiTThA ukTThisarIrA yAvi bhavissai / tae NaM se sagaDe dArae sudarisaNAe rUveNa ya jovaNeNa ya lAvaNNeNa ya mucchira sudarisaNAe saddhiM urAlAI bhogabhogAIM bhuJjemANe viharissara / tara NaM se sagaDe dArae annayA sayameva kuDa- 10 ggAhittaM uvasaMpajjittANaM viharissai / tara NaM se sagaDe dAra kuDaggAhe bhavissai ahammie [jAva] duSpaDiyANande | kamme [0] subahu pAvakammaM samajjiNittA kAlamAse kAlaM kiccA imIse rayaNappabhASa puDhavIe neraiyattAe uvavanne / saMsAro taheva [jAva] puDhavIe / se NaM tao aNantaraM ubva- 15 TTittA vANArasIe nayarIe macchattAe uvavajjihii / se NaM tattha macchabandhirahiM hi tattheva vANArasIe nayarIe saTThikulaMsi puttattA paccAyAhii / bohiM / buddhe [0] pavvaie [0] sohamme kappe [0] mahAvidehe vAse sijjhihi || $ 24. 66 | bahassaidatte / jai NaM bhante [0] " / paJcamassa ukkhevo / evaM khalu, jambU teNaM kAMleNaM teNaM samaraNaM kosambI nAmaM nayarI hotthA 20

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42 vivAgasuyaMsi rithimiyadeg[0] / bAhiM candoyaraNe ujjANe / seyayaddhe jakkhe / tattha NaM kosambIe nayarIe sayANIe nAmaM rAyA hotthA mahayA [0] / miyAvaI devI / tassa NaM sayANIyassa putte 5 miyAdevIe attae udAyaNe nAmaM kumAre hotthA ahINa [0] juvarAyA / tassa NaM udAyaNassa kumArassa paumAvaI nAmaM devI hotthA // tassa NaM sayANIyasla somadatte nAma purohie hotthA riuvveya [0] / tassa NaM somadattassa purohiyassa vasudattA 10 nAmaM bhAriyA hotthA / tassa NaM somadattassa putte vasudattAe attae bahassaidatte nAmaM dArae hotthA ahINadeg [0] // teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre [0] / samosaraNaM / teNaM kAleNaM teNaM samaeNaM bhagavaM goyame taheva [jAva rAyamaggamogADhe taheva pAsai hatthI, Ase, purisamajjhe 15 purisaM / cintA / taheva pucchai punvabhavaM / bhagavaM vAgarei / " evaM khalu, goyamA teNaM kAleNaM teNaM samaeNaM iheva jambuddIve dIve bhArahe vAse savvaobhadde nAmaM nayare hotthA riddhasthimiyasamiddhe / tattha NaM savvaobhadde nayare jiyasattu rAyA / tassa NaM jiya20 sattussa rano mahesaradatte nAmaM purohie hotthA riuvveya' [jAva] AthavvaNakusale yAvi hotthA // tae NaM se mahesaradatte purAhie jiyasattussa ranno rajabalavivaddhaNaaTThayAe kallAkali egamegaM mAhaNadArayaM egamegaM khattiyadArayaM egamegaM vaissadArayaM emamegaM suddadArayaM giNhA25 vei / 2 tesiM jIvantayANaM ceva hiyauNDae giNhAvei / 2

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43 bahassaidatte jiyasattussa ranno santihomaM karei / tae NaM se mahesaradatta purohie aTThamIcodasIsu duve mAhaNakhattiyavaissasudde, cauNhaM mAsANaM cattAri 2, chaNhaM mAsANaM aTTha 2, saMvaccharassa solasa 2 / jAhe jAhe vi ya NaM jiyasattu rAyA parabaleNaM abhibhuJjai, tAhe tAhe vi ya NaM se mahesaradatte purohie 5 aTThasayaM mAhaNadAragANaM aTThasayaM khattiya dAragANaM aTThasayaM .. vaissadAragANaM aTThasayaM suddadAragANaM purise giNhAvei / 2 tesiM jIvantANaM ceva hiyayauNDI giNhAvei / 2 jiyasatussa rano santihomaM karei / tae NaM se parabale khippAbheva viddhaMsijjai vA paDisehijjai vA // 10 $ 25. tae NaM se mahesaradatte purohie eyakamme[0]subahuM pAvakammaM samajjiNittA tIsaM vAsasayaM paramAuyaM pAlaittA kAlamAse kAlaM kiccA pazcamIe puDhavIe ukkoseNaM sattarasasAgarovamaTTiie narage uvavanne // se NaM tao aNantaraM uvvaTTittA iheva kosambIe nayarIe 15 somadattassa purohiyassa vasudattAe bhAriyAe puttattAe ughavanne / tae NaM tassa dAragassa ammApiyaro nivvattabArasAhassa iyaM eyArUvaM nAmadhejjaM karenti / "jamhA NaM amhaM ime dArae somadattassa purohiyassa putte vasudattAe attae, tamhA NaM hou amhaM dArae bahassaidatte naamennN"| tae NaM se 20 bahassaidatte dArae paJcadhAIpariggahie [jAva] parivaDDhai / tae NaM se bahassaidatte ummukkabAlabhAve jovaNagamaNuppatta vinayapariNayamette hotthA / se NaM udAyaNassa kumArassa piyabAlabayassae yAvi hotthA sahajAyae sahavaDhiyae saha paMsukIliyae // 25

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44 vivAgasuryasi tae NaM se sayANIe rAyA annayA kayAi kAladhammuNA saMjutte / tae NaM se udAyaNakumAre bahUhiM rAIsaradeg [jAva] satthavAhappabhiIhiM saddhiM saMparivuDe royamANe kandamANe kandamANe vilavamANe sayANIyassa rano mahayA iDDhIsakkArasamudaeNaM nIharaNaM karei / 2 bahUiM loiyAI mayakiccAI karei / tae NaM te bahave rAIsaradeg [jAva] degsatthavAha [0] udAyaNaM kumAraM mahayA rAyAbhiseeNaM abhisiJcanti / tae NaM se udAyaNe kumAre rAyA jAe mahayA [0] / tae NaM se bahassaidatte dArae udAyaNassa ranno puro10 hiyakammaM karemANe savvaTThANesu savvabhUmiyAsu anteure ya dinaviyAre jAe yAvi hotthA / tae NaM se bahassaidatte purohie udAyaNassa ranno anteuraMsi velAsu ya avelAsu ya kAle ya akAle ya rAo ya viAle ya pavisamANe annayA kayAi paumAvaIe devIe saddhi saMpalagge yAvi hotthaa| 15 paumAvaIe devIe saddhiM urAlAI bhogabhogAI bhuJjamANe viharai // ___ imaM ca NaM udAyaNe rAyA pahAe [jAva] vibhUsie jeNeva paumAvaI devI teNeva uvAgacchai / 2 bahassaidattaM purohiyaM paumAvaIdevIe saddhi urAlAI bhogabhogAiM bhuJjamANaM 20 pAlai / 2 Asurutte [0] tivaliyaM bhiuDiM niDAle sAhaTTa bahassaidattaM purohiyaM purisehiM giNhAvei [jAva] eeNaM vihANeNaM vajjhaM ANAvie / evaM khalu goyamA bahassaidatte purohie purAporANANaM [jAva] viharai " // ___ " bahassaidatte NaM, bhante, dArae io kAlagae samANe 25 kahiM gacchihii kahiM uvavajihii ? " // " goyamA, bahassaidatte NaM dArae purohie cosahi . vAsAiM paramAuyaM pAlaittA ajjeva tibhAgAvasese divase

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nandivaddhaNe 45 sUliyabhinne kae samANe kAlamAse kAlaM kiccA imIse syamappabhAe puDhavIe [0] saMsAro taheva [0] puDhavI / tao itthiNAure nayare migattAe paccAyAissaha / se NaM tattha bAuriehiM vahie samANe tattheva hathiNAure nayare seDiku. laMsi puttattAe [0] / bohiM / sohamme kappe / mahAvidehe 5 kAse sijjhihii // nikkhevo // / mndivknne| $ 26. " jai NaM, bhante, [0]" chahassa ukkhevo / " evaM khalu, jambU ___ 10 teNaM kAleNaM teNaM samaeNaM mahurA nAma nayarI hotthA / bhaNDIre ujjANe / sudaMsaNe jakkhe / siridAme rAyA / bandhusirI bhAriyA / putte nandivaddhaNe kumAre ahINadeg [0] juvraayaa| tassa siridAmassa subandhu nAmaM amacce hotthA sAma- 15 daNDa [.] / tassa NaM subandhussa amaccassa bahumittaputte nAmaM dArae hotthA ahoNadeg [0] / tassa NaM siridAmasla ranno citte nAmaM alaMkArie hotthA / siridAmasta ranno cittaM bahuvihaM alaMkAriyakammaM karemANe savvaTThANesu ya savvabhUmiyAlu ya anteure ya dinaviyAre yAvi hotthA // 20 teNaM kAleNaM teNaM samaeNaM sAmI samolaDhe / parisA niggayA / rAyA niggao (jAva] parisA paDigayA // teNaM kAleNaM teNaM samaeNaM samaNassa je? [jAva rAyamaggamogADhe / taheva hatthI Ase purisaM[0] / tesiM ca NaM .

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vivAgasuyasi purisANaM majjhagayaM egaM purisaM pAsai [ jAva ] naranArIsaMparikhuDaM / tae NaM taM purisaM rAyapurisA caccaraMsi tattaMsi ayomayaMsi samajoibhUyasIhAsaNaMsi nivesAventi / tayANa ntaraM ca NaM purisANaM majjhagayaM bahuvihaM ayakalasehiM tattahiM 5 samajoibhUehi appegaiyA tambabhariehiM, appegaiyA tauya bhariehiM, appegaiyA, sIsagabhariehiM, appegaiyA kalakalabhariehiM. appegaiyA khAratellabhariehiM mahayA 2 rAyAbhiseeNaM abhisiJcAvanti / tayANantaraM ca NaM tattaM ayomayaM samajoibhUyaM ayomayasaMDAsaeNaM gahAya hAraM piNaddhanti / 10 tayANantaraM ca NaM aDDhahAraM [jAva paTTa mauDaM / cintA taheva [jAva] vAgarei, " evaM khalu, goyamA-- teNaM kAleNaM teNaM samaeNaM iheva jambuddIve dIve bhArahe vAse sIhapure nAmaM nayare hotthA riddhadeg [0] / tattha NaM sIhapure nayare sIharahe nAmaM rAyA hotthA / tasla NaM sIha15 rahassa ranno dujjohaNe nAmaM cAragapAlae hotthA ahammie jAva duppaDiyANande / tasla NaM dujjohaNassa cAragapAlagassa imeyArUve cAragabhaNDe hotthA / bahave ayakuNDIo appegaiyAo tambabhari yAo, appegaiyAo tauyabhariyAo, appegaiyAo sIsaga20 bhariyAo, appegaiyAo kalakalabhariyAo, appegaiyAo khAratellabhariyAo, agaNikAyaMsi addahiyA ciTThanti / tassa NaM dujjohaNassa cAragapAlagassa bahave uTTiyAo appegaiyAo AsamuttamariyAo, appegaiyAo hatthimuttabhariyAo, appegaiyAo gomuttabhariyAo, appegaiyAo mahisamutta25 bhariyAo, appegaiyAo uTTamuttabhariyAo, appegaiyAo

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nandivaddhaNe 47 ayamuttabhariyAo, appegaiyAo elamuttabhariyAo bahupaDipuNNAo ciTThanti / tassa NaM dujjohaNassa cAragapAlagassa bahave hatthaNDuyANa ya pAyaNDuyANa ya haDINa ya niyalANa ya saMkalANa ya puJjA nigarA ya saMnikkhittA ciTThanti / tassa NaM dujjohaNassa cAragapAlagassa bahave veNulayANa ya 5 vettalayANa ya ciJcAlayANa ya chiyANa ya kasANa ya vAyarAsINa ya puJjA nigarA ciTThanti / tassa NaM dujjohaNassa cAragapAlagassa bahave silANa ya lauDANa ya moggarANa ya kaNaGgarANa ya pujA nigarA ciTThanti / tassa NaM dujjohaNassa cAragapAlassa bahave tantANa ya varattANa ya vAgurayANa ya 10 vAlayasuttarajjUNa ya puJjA nigarA ciTThanti / tassa NaM dujjohaNassa cAragapAlagassa bahave asipattANa karapattANa ya khurapattANa ya kalambacIrapattANa ya puJjA nigarA ciTThanti / tassa NaM dujjohaNassa cAragapAlagassa bahave lohakholANa ya kaDagasakarANa ya cammapaTTANa ya allapallANa ya puJjA nigarA 15 ciTThanti / tassa NaM dujjohaNassa cAragapAlagassa bahave sUINa ya DambhaNANa ya kohillANa ya puJjA nigarA ciTThanti / tassa NaM dujjohaNassa cAragapAlagassa bahave pacchANa ya pippalANa ya kuhADANa ya nahaccheyaNANa ya dabhatiNANa ya puJjA nigarA ciTThanti // 20 tae NaM se dujjohaNe cAragapAlae sIharahassa ranno bahave core ya pAradArie ya gaNThibhee ya rAyAvayArI ya aNahArae ya bAlaghAyae ya vissambhaghAyae ya jUyagare ya saNDapaTe ya purisehiM giNhAvei / 2 uttANae pADei / 2 lohadaNDeNaM muhaM vihADei / 2 appegaie tattatambaM pajjei, appegaie tauyaM 25 pajjei, appegaie sIsaga pajjei, appegaie kalakalaM pajjei,

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48 vivAgasuyaMsi appegaie khAratellaM pajjei, appegaiyANaM teNaM ceva abhise. yagaM karei / appegaie uttANae pADei, 2 AlamuttaM pajjei, appegaie hatthimuttaM pajjei, [jAva] elamuttaM pajjei / appegaie heTThAmuhe pADei, chaDachaDassa vammAvei, 2 appegaie teNaM ceva ovIlaM dalayai / appegaie hatthaNDayAI vandhAvei, appegaie pAyaNDue bandhAvei, appegaie haDibandhaNaM karei, appegaie niyaDabandhaNaM karei, appegaie saMkoDiyamoDiyayaM karei, appegaie saMkalabandhaNaM karei, appegaie hatthacchinnae karei, [jAva] satthovADiyaM karei, appagaie veNulayAhi ya [jAva] 10 vAyarAsIhi ya haNAvei / appegaie uttANae kAravei / 2 ure silaM dalAvei, tao lauDaM chuhAvei / 2 purisehiM ukkampAvei, appegaie tantIhi ya [jAva suttarajjUhi ya hatthesu pAesu ya bandhAvei, agaDaMsi ocUlayAlagaM pajjei / appe gaie asipattehi ya [jAva kalambacIrapattehi ya pacchAvei / 2 15 khAratelleNaM abhiGgAvei / appegaie nilADesu ya avadUsu ya kopparesu ya jANusu ya khaluesu ya lohakIlae ya kaDasakarAo ya davAvei, alie bhaJjAvei / appegaie suIo ya DambhaNANi ya hatthaGgaliyAsu ya pAyaGgaliyAsu ya koTTi llaehiM ouDAvei, 2 bhUmi kaNDUyAvei / appegaie satthehi 20 ya [jAva nahaccheyaNehi ya aGgaM pacchAvei, dabbhehi ya kusehi ya ollabaddhehi ya veDhAbei, 2 AyavaMsi dalayai, 2 sukke samANe caDacaDassa uppADei / / tae paM se dujjohaNe cAragapAlae eyakamme subahuM pAva kammaM samajiNittA egatIsaM vAsasayAiM paramAuyaM pAlaittA 25 kAlamAse kAlaM kiccA chaDIe puDhavIe ukkoseNaM bAvIsasAgarovamaThiiesu neraiyattAe uvavanne // $ 27. se NaM tao aNantaraM uvvaTTittA iheva mahurAe

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nandiseNe nayarIe siridAmassa ranno bandhusirIe devIe kucchisi puttattAe uvavanne / tae NaM bandhusirI navaNhaM mAsANaM bahupaDipuNNANa jAva] dAragaM pyaayaa| tae NaM tasla dAragassa ammApiyaro nivvatta bArasAhe imaM eyArUvaM nAmadheja karenti, 'hou NaM amhaM dArage nandiseNe nAmeNaM' / tae NaM se nandi. 5 seNe kumAre paJcadhAiparivuDe [jAva] parivaGi / tae NaM se nandiseNe kumAre ummukkabAlabhAve [jAva] viharai, jovvaNagamaNuppatte 10 / juvarAyA jAe yAvi hotthA / tae NaM se nandiseNe kumAre raje ya [jAva] anteure ya mucchie icchai siridAmaM rAyaM joviyAo vavarovittae, sayameva rasiriM 10 kAremANe pAlemANe viharittae / tae NaM se nandise kumAre siridAmassa ranno bahUNi antarANi ya chidANi ya vivarANi ya paDijAgaramANe viharai // tae NaM se nandiseNe kumAre siridAmassa ranno antara alabhamANe annayA kayAi cittaM alaMkAriyaM sadAvei / 2 15 evaM vayAsI / " tumhe NaM, devANuppiyA siridAmassa ranno savvaTThANesu ya savvabhUmosu ya anteure ya dinnaviyAre siridAmassa ranno abhikkhaNaM 2 alaMkAriyaM kambhaM karemANe viharasi / taM NaM tumaM, devANuppiyA, siridAmassa ranno alakAriyaM kammaM karemANe gIvAe khuraM niveseha / to NaM ahaM 20 tumhaM addharajayaM karissAmi / tumaM amhehiM saddhiM urAlAI bhogabhogAiM bhuJjamANe viharissasi" / tae NaM se citte alaMkArie nandiseNassa kumArassa eyamahU~ paDinuNei // tae NaM tassa cittassa alaMkAriyassa imeyArUve jAva] samuppajitthA, " jai NaM mama siridAme rAyA eyama? Aga- 25 mei, tae NaM mama na najjai keNai asumeNaM kumaraNeNaM mAri

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50 vivAgasuyaMsi ssai" tti kaTTa bhIe jeNeva siridAme rAyA teNeva uvAga. cchai / 2 siridAmaM rAyaM rahassiyagaM karayala [.] evaM vayAsI, " evaM khalu sAmI, nandiseNe kumAre rajje ya [jAva] mucchie icchai tumbhe jIviyAo vavarovittA sayameva rajjasiri kAremANe pAlemANe viharittae " / tae NaM se siridAme rAyA cittassa alaMkAriyassa eyamaTuM soccA nisamma Asu. rutta [jAva sAhaTTa nandiseNaM kumAraM purisehiM giNhAveha ra eeNaM vihANeNaM vajhaM ANavei / "taM evaM khalu, goyamA, nandiseNe [jAva] viharai " // 10 "nandiseNe kumAre io cue kAlamAse kAlaM kiJcA kahiM gacchihii, kahiM uvavajihii ? " // "goyamA, nandiseNe kumAre sarTsi vAsAiM paramAuyaM pAlaittA kAlamAse kAla kiccA imIse rayaNappabhAe puDha vIe [0], saMsAro taheva / tao hathiNAure nayaNe maccha. 15 ttAe uvavajihii / se NaM tattha macchiehiM vahie samANe tattheva seTTikule [0] / bohiM [0] / sohamme kappe [0] / mahAvidehe vAse sijjhihii, bujjhihii, muccihii, parinivAhii, savvadukkhANaM antaM karehiha // // nikkhevo // 20 / umbaradatte / [ sattamasma ukkhevo // ] $ 28. teNaM kAleNaM teNaM samaeNaM pADalasaNDe nayare / vaNasaNDe nAma ujjANe / umbaradatte jakkhe / tattha NaM pADa25 lasaNDe nayare siddhatthe rAyA / tattha NaM pADalasaNDe nayare

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umbaradatte / sAgaradatte satthavAhe hotthA aDDe [0] / gaGgadattA bhAriyA / tassa sAgaradattassa putte gaGgadattAe bhAriyAe attae umbaradatta nAma dArae hotthA ahINadeg [jAva] degpshcindiysriire|| teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM [0] samosaraNa, [jAva] parisA paDigayA // teNaM kAleNaM teNaM samaeNaM bhagarva goyame, taheva jeNeva pADalasaNDe navare teNeva uvAgacchai / 2 pADalasaNDaM nayaraM purathimilleNaM duvAreNaM aNuppavisai / 2 tattha Na pAsai egaM purisaM kacchullaM koDhiyaM douyariyaM bhagaMdariyaM arisillaM kAsillaM sAsillaM sogilaM suyamuhasuyahatthaM saDiyapAya- 10 GgaliyaM saDiyakaNNanAsiyaM rasiyAe ya pUieNa ya thivithiviyavaNamuhakimiuttayantapagalantapUyaruhiraM lAlApagalantakapaNanAtaM abhikkhaNaM 2 pUyakavale ya ruhirakavale ya kimiyakavale ya vamamANaM kaTThAI kaluNAI visarAiM kUyamANaM macchiyAcaDagarapahakareNaM agnijjamANamaggaM phuTTahaDAhaDasIsaM daNDi- 15 khaNDavasaNaM khaNDamalagakhaNDaghaDahatthagayaM gehe 2 dehabaliyAe vitti kappemANaM pAsai / tayA bhagavaM goyame uccanIya [jAva] aDai / 2 ahApajjattaM [0] geNhai, pADalasaNDAo paDinikkhamai / 2 jeNeva samaNe bhagavaM [0] bhattapANaM paDidaMsei samaNeNaM abbhaNunnAe samANe [jAva] bilamiva pannaga- 20 bhUeNaM appANeNa AhAramAhArei, saMjameNaM tavasA appANaM bhAvemANe viharai // tae NaM se bhagavaM goyame doccaM pichaDakkhamaNapAraNagaMsi paDhamAe porisoe sajjhAyaM [jAva] pADalisaNDaM nayaraM dAhiNilleNaM duvAreNaM aNuppavisai, taM ceva purisaM pAsai 25 kacchullaM taheva [jAva] saMjameNaM tavasA [0] viharai //

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vivAgasuyaMsi tae NaM se goyame taccaM pi cha? [0] taheva [jAva] paccatthimilleNaM duvAreNaM aNuppavisamANe taM ceva purisaM kacchullaM [0] pAsai // cotthaM pi cha? [0] uttareNaM [0] imeyArUve ajjhathie 5 samuppanne, " aho NaM ime purise purAporANANaM [jAva] evaM vayAsI / 'evaM khalu ahaM, bhante cha?' [jAva royante jeNeva pADalasaNDe nayare teNeva uvAgacchAmi / 2 pADala [0] purathimilleNaM duvAreNaM paviDhe / tattha NaM egaM purisaM pAsAmi kacchullaM [jAva] kappemANaM / tae ahaM doccachaTTa10 pAraNagaMsi dAhiNilleNaM duvAreNaM [0] taccachaTTakkhamaNagaMsi paccatthimeNaM, taheva [0] / tae NaM ahaM cotthacha?' [0] uttaraduvAreNaM aNuppavisAmi, taM ceva purisaM pAsAmi kacchullaM [jAva] vitti kappemANe viharai / cintA mama " / puvabhavapucchA / [0] vAgarei " evaM khalu, goyamA teNaM kAleNaM teNaM samaeNaM iheva jambuddIve dIve bhArahe vAse vijayapure nAmaM nayare hotthA riddhadeg [0] / tattha NaM vijayapure nayare kaNagarahe nAmaM rAyA hotthaa| tassa NaM kaNagarahasta ranno dhannantarI nAmaM vejje hotthA aTThAGgAuveyapADhae, taM jahA kumArabhiccaM sAlAge sallahatte kAyatigicchA jaMgole 20 bhUyavijjA rasAyaNe vAjIkaraNe, sivahatthe suhahatthe lhuhtthe|| tae NaM se dhannantarI vejje vijayapure nayare kaNagarahassa ranno anteure ya annesiM bahUNaM rAIsara [jAva] satthavAhANaM annesiM ca bahUNaM dubalANa ya gilANANa ya vAhi yANa ya rogiyANa ya aNAhANa ya saNAhANa ya samaNANa 25 ya mAhaNANa ya bhikkhagANa ya karoDiyANa ya kappaDiyANa ya AurANa ya appegaiyANaM macchamaMsaI uvadesei, appegai. yANaM kacchapamasAI, appegaiyANaM gohAmaMsAiM, appegaiyANaM

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umbaradatte magaramaMsAI, appegaiyANaM susumAramaMsAI, appegaiyANaM ayamaMsAI, evaM elayarojjhasUyaramigasasayagomaMsamahisamaMsAI, appegaiyANaM tittiramaMsAiM, appegaiyANaM vaTTakalAvakavoyakukkuDamayUramaMsAiM annesiM ca bahUNaM jalayarathalayarakhahayaramAINaM maMsAiM uvadesei, appaNA vi ya NaM se dhannantarI vejje tehiM 5 bahUhi macchamaMsehi ya [ jAva ] mayUramaMsehi ya annehi ya bahUhiM jalayarathalayarakhahayaramaMsehi ya sollehi ya taliehi ya bhajiehi ya suraM ca [ 6 ] AsAemANe visAemANe viharai // tae NaM se dhannantarI vejje eyakamme [ * ] subahu pAvaM 10 kammaM samajiNittA battIsaM vAsasayAI paramAuyaM pAlaittA kAlamAse kAlaM kiccA chaTThIe puDhavIe ukkoseNaM bAvIsasAgarovamaTTiiesu neraiesu neraiyattAe uvavanne // tae NaM sA gaGgadattA bhAriyA jAyaninduyA yAvi hotthA, jAyA jAyA dAragA viNihAyamAvajanti / tae NaM tIse 51 gaGgadattAe satthavAhIe annayA kayAi puvvarattAvarattakAlasamayaMsi kuDumbajAgariyaM jAgaramANIe ayaM ajjhathie [jAva] samuppanne / "evaM khalu ahaM sAgaradatteNaM satthavAheNaM saddhiM bahUI vAsAI urAlAI mANuslagAiM bhogabhogAI bhuJjamANI viharAmi, no ceva NaM ahaM dAragaM vA dAriyaM vA 20 payAmi / taM dhannAo NaM tAo ammayAo sapuNNAo kaya. sthAo kayalakkhaNAo, suladdha NaM tAsiM ammayANaM mANussae jammajIviyaphale, jAsiM manne niyagakucchisaMbhUyAI thaNaduddhaluddhayAI mahurasamullAvagAiM mammaNapajaMpiyAiM thaNamUlakakkhadesabhAgaM abhisaramANayAiM muddhayAI puNo puNo ya komala- 25

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vivAgasusi 54 kamalo me hatthehiM givhiUNa ucchaGganivesiyAI denti samullAvara sumahure puNo puNo majjulappabhaNie / ahaM NaM adhannA aNNA akayapuNNA etto egamavi na pattA / taM seyaM khalu mama kala [jAva] jalante sAgaradattaM satthavAhaM A.. 5 pucchittA subahuM puSpavatthagandhamallAlaMkAraM gahAya bahumitta - nAiniyagasayaNa saMbandhipariyaNamahilAhiM saddhi pADalasaNDAo nayarAo paDinikkhamittA bahiyA jeNeva umbaradattassa jakkhassa jakkhAyayaNe teNeva uvAgacchittae / tattha NaM umbaradattassa jakkhassa maharihaM puSpaccaNaM karitA jannupAyava10 DiyAe ovAyaittae, 'jai NaM ahaM, devANuppiyA, dAragaM vA dAriyaM vA payAmi, to NaM ahaM tubbhaM jAyaM ca dAyaM ca bhAyaM ca akkhayanihiM ca aNuvaDDhaissAmi tti kaTTu ovAiyaM ovAiNittara " / evaM saMpehei, 2 kallaM [ jAva ] jalante jeNeva sAgaradatte satthavAhe teNeva uvAgacchai / 2 sAgaradattaM satthavAhaM evaM vayAsI, " evaM khalu ahaM, devANuppiyA, 15 tubbhehiM saddhiM [ jAva ] na pattA / taM icchAmi NaM, devANupiyA, tubbhehiM abbhaNunnAyA [ jAva ] ovAiNitta " // tara NaM se sAgaradatte gaGgadattaM bhAriyaM evaM vayAsI, piNaM, devANuppie, esa ceva maNorahe, kahaM tumaM dAragaM dAriyaM vA payAijasi | gaGgadattAe bhAriyAe eyamahaM 20 aNujANa // ,, " mamaM ," tae NaM sA gaGgadattA bhAriyA sAgaradattasatthavAheNaM eyama abbhaNunnAyA samANI subahuM puppha [jAva] mahilAhiM saddhiM sayAo gihAo paDinikkhamai / 2 pADalasaNDaM nayaraM majjhaMmajjheNaM niggacchai / 2 jeNeva pukkhariNI teNeva uvA25 gaccha / 2 pukkhariNIe tIre subahu puSkavatthagandhamallAla

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umbaradatte 55 kAraM uvaNei, 2 pukkhariNiM ogAhei, 2 jalamajaNaM karei, 2 jalakIDaM karemANI pahAyA kayakouyamaGgalapAyacchittA ullapaDasADiyA pukkhariNIo paccuttarai,2 taM puSphadeg [0] giNhai, 2 jeNeva umbaradattassa jakkhassa jakkhAyayaNe teNeva uvAgacchai, 2 umbaradattassa jakkhassa Aloe paNAmaM karei, 2 5 lomahatthaM parAmusai, umbaradattaM jakkhaM lomahattheNaM pamanjai, 2 dagadhArAe abbhukkhei, 2 pamhaladeg [0] gAyalaTThI olUhei, 2 seyAI vatthAI parihei, 2 maharihaM pupphAruhaNaM mallAruhaNaM gandhAruhaNaM cuNAruhaNaM karei, 2 dhuvaM Dahai, 2 jannupAyavaDiyA evaM vayai, " jai NaM ahaM, devANuppiyA, dAragaM vA dA. 10 riyaM vA payAmi, to NaM [0] " [ jAva ] ovAiNai / 2 jAmeva disiM pAubbhUyA tAmeva disiM paDigayA // tae NaM se dhannantarI vejje tAo narayAo aNantaraM uvvaTTittA iheva jambuddIve dIve pADalasaNDe nayare gaGgadattAe bhAriyAe kucchisi puttattAe uvavanne / tae NaM tIse gaGga- 15 dattAe bhAriyAe tiNhaM mAsANaM bahupaDipuNNANaM ayameyArUve dohale pAubbhUe / "dhannAo NaM tAmao [ jAva ]degphale, jAo NaM viulaM asaNaM pANaM khAimaM sAimaM uvakkhaDAventi, 2 bahUhiM [ jAva ] parikhuDAo taM viulaM asaNaM pANa khAima sAimaM suraM ca [6] puppha' [jAva gahAya pADalasaNDaM nayaraM 20 majjhamajjheNaM paDinikkhamanti, 2 jeNeva pukkhariNI teNeva uvAgacchanti, 2 ogAhenti, 2 pahAyA [jAva] pAyacchittAo taM viulaM asaNaM [4] bahUhiM mittanAideg [jAva] saddhiM AsAenti, 2 dohalaM vinti " / evaM saMpehei, 2 kallaM [jAva] jalante jeNeva sAgaradatte satthavAhe teNeva uvAgacchai / 2 25 sAgaradattaM satthavAhaM evaM vayAsI, "dhannAo NaM tAo [jAva]

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vivAgasuyaMsi viNenti, taM icchAmi NaM [ jAva ] viNittae" / tae NaM se sAgaradatte satthavAhe gaGgadattAe bhAriyAe eyamaDheM aNujANai // tae NaM sA gaGgadattA sAgaradatteNaM satthavAheNaM abbhaNunAyA samANI viulaM asaNa 4] uvakkhaDAvei / 2 taM viu. 5 laM asaNaM [4] suraM ca [6] subahuM pupphadeg [0] parigiNhAvei / 2 bahUhi [ jAva ] pahAyA kayabalikammA jeNeva umbaradattassa jakkhAyayaNe [jAva dhuvaM Dahei, jeNeva pukkhariNI teNeva uvAgacchai / tae NaM tAo mittadeg [jAva] mahilAo gaGgadattaM satthavAhiM savAlaMkAravibhUsiyaM karenti / tae NaM sA gaGga10 dattA bhAriyA tAhi mittanAIhi annAhiM bahUhiM nagaramahi lAhiM saddhiM taM viulaM asaNaM [4] suraM ca [6] dohalaM viNe. i| 2 jAmeva disiM pAumbhUyA tAmeva disiM paDigayA / sA gaGgadattA satthavAhI pAsatthadohalA taM garbha suhaMsuheNaM parivahai / tae NaM sA gaGgadattA bhAriyA navaNhaM 15 mAsANaM bahupaDipuNNANaM [ jAva ] pyaayaa| ThiivaDiyA [jAva] "jamhA NaM ime dArae umbaradattassa jakkhassa ovAiyaladdhae, taM hou NaM [ 0 ] dArae umbaradatte nAmeNaM " / tae NaM se umbaradatte paJcadhAIpariggahie [0] parivaDDhai // __tae Na se sAgaradatte satthavAhe jahA vijayamitte [ jAva] 20 kAlamAse kAlaM kiccA, gaGgadattA vi [ 0 ] / umbaradatte nicchuDhe jahA ujjhiyae / tae NaM tassa umbaradattassa dAragassa annayA kayAi sarIragaMsi jamagasamagameva solasa rogAyaGkA pAunbhUyA / taM jahA-sAse kAse [jAva] koDhe / tae NaM se umbaradatte dArae solasahiM rogAyaGkahiM abhibhUe samANe 25 saDiyahatthaM jAva] viharai / " evaM khalu, goyamA, umbaradatte purAporANANa [jAva] paccaNubhavamANe viharai " //

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soriyadatte "se NaM umbaradatta kAlamAse kAlaM kiccA kahiM gacchihii, kahi uvavajjihii ? " // " goyamA, umbaradatte dArae bAvariM vAsAiM paramAuyaM pAlaittA kAlamAse kAlaM kiccA imIse rayaNappabhAe puDhavIe neraiyattAe uvavanne / saMsAro taheva [jAva puddhvii| 5 tao hathiNAure nayare kukkuDattAe paccAyAhii / gohivahie tattheva hatthiNAure nayare sehikulasi uvavajihii / bohiM [0] sohamme kappe [0] mahAvidehe vAse sijjhihii // // nikkhevo // / soriydtte| [ aTThamassa ukkhevo // ] $ 29. teNaM kAleNaM teNa samaeNaM soriyapuraM nayaraM / / soriyavaDiMsagaM ujANaM / soriyo jakkho / soriyadatte rAyA / tassa NaM soriyapurasla nayarassa bahiyA uttarapura- 15 tthime disIbhAe ettha NaM ege macchandhavADae hotthA / tattha Na samuddadatta nAmaM macchandhe parivasai ahammie [jAva duppaDiyANande / tassa NaM samuddadattassa samuddadattA nAmaM bhAriyA hotthA ahINa [0] pazcindiyasarIrA / tassa NaM samuddadattassa putta samuhadattAe bhAriyAe attae soriyadatte nAmaM dArae 20 hotthA ahINadeg [.] // teNaM kAleNaM teNaM samaeNaM sAmI samosaDhe, [jAva] parisA paDigayA // teNaM kAleNa teNaM samaraNaM jeTe sIse [ jAva ] soriya

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58 vivAgasuyaMsi pure nayare uccanIyamajjhimAI kulAI [0] ahApajjattaM samudANaM gahAya soriyapurAo nayarAo paDinikkhamai / 2 tassa macchandhavADagassa adUrasAmanteNaM vIivayamANe mahaimahAliyAe mahaccaparisAe majjhagaya pAsai egaM purisaM sukkaM 5 bhukkhaM nimmaMsaM avicammAvaNaddhaM kiDikiDiyAbhUyaM nIlasA DaganiyatthaM macchakaNTaeNaM galae aNulaggeNaM kaThThAI kaluNAI visarAI kuvemANaM abhikkhaNaM 2 pUyakavale ya ruhirakavale ya kimikavale ya vamamANaM pAsai / 2 ime ajjhathie [2] samuppajjitthA " [0] purAporANANa [jAva] viharai / " 10 evaM saMpehei / 2 jeNeva samaNe bhagavaM [jAva] punvabhavapucchA [jAva] vAgaraNaM, " evaM khalu goyamA teNaM kAleNaM teNaM samaeNaM iheva jambuddIve dIve bhArahe vAse nandipure nAma nayare hotthA / mitte rAyA / tassa NaM mittassa ranno sirIe nAmaM mahANasie hotthA, ahammie 15 [ jAva ] duppaDiyANande // ... tassa NaM sirIyassa mahANasiyassa bahave macchiyA ya vAguriyA ya sAuNiyA ya dinabhaibhattaveyaNA kallAkalliM bahave sohamacchA ya [jAva paDAgAipaDAge ya, ae ya [jAva] mahise ya, tittire ya [jAva] maUre ya jIviyAo vavaroMventi / 20 2 sirIyassa mahANasiyassa uvaNenti, anne ya se bahave tittirA ya [jAva maUrA ya paJjaraMsi saMniruddhA ciTThanti, anna ya bahave purisA dinabhaibhattaveyaNA te bahave tittire ya [jAva] maUre ya jIviyAo ceva nippakkhenti / 2 sirIya ssa mahANasiyasla uvaNenti / tae NaM se siroe mahANa25 sie bahUNaM jalayarathalayarakhahayarANaM maMsAiM kappaNikappiyAi karei, taM jahA, sohakhaNDiyANi ya vaTTakkhaNDiyANi ya

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59 soriyadatte - dIhakhaNDiyANi ya rahassakhaNDiyANi ya himapakkANi ya jammapakANi ya vegapakkANi ya mAruyapakANi ya kAlANi ya heraMgANi ya mahihANi ya AmalarasiyANi ya muddiyArasiyANi ya kaviTTharasiyANi ya dAlimarasiyANi ya maccharasiyANi ya taliyANi ya bhajjiyANi ya solliyANi ya 5 uvakkhaDAventi, anne ya bahave maccharase ya eNejjarase ya tittirarase ya [jAva] mayUrarase ya annaM ca viulaM hariya. sAgaM uvakkhaDAventi / 2 mittassa ranno bhoyaNamaNDavaMsi bhoyaNavelAe uvaNenti, appaNA vi ya NaM se siroe mahANasie tesiM ca bahUhiM jalayarathalayarakhahayaramaMsehiM ca rasi- 10 ehi ya hariyasAgehi ya sollehi ya taliehi ya bhajjiehi ya suraM ca [6] AsAemANe [4] viharai / tae NaM sirIe mahANasie eyakamme [0] subahuM pAvakammaM samajjiNittA tettIsaM vAsasayAiM paramAuyaM pAlaittA kAlamAse kAlaM kiccA chaTThIe puDhavIe uvavanne / 15 tae NaM sA samuddadattA bhAriyA nindU yAvi hotthA, jAyA jAyA dAragA viNihAyamAvajanti / jahA gaGgadattAe cintA, ApucchaNA, ovAiyaM, dohalA, [jAva] dAragaM payAyA, [jAva] 'jamhA NaM amhaM ime dArae soriyassa jakkhassa ovAiyaladdhe, tamhA NaM hou amhaM dArae soriyadatte nAmeNaM ' / tae 20 NaM se soriyadatte dArae paJcadhAI [ jAva ] ummukkabAlabhAve vinayapariNayamette jovvaNadeg [0] hotthA // tae NaM se samuddadatte annayA kayAi kAladhammuNA saM. jutte / tae NaM se soriyadatte bahUhi mittanAi. [ * ] royamANe samuddadattassa nIharaNaM karei, loiyAI mayakiccAI 25 karei, annayA kayAi sayameva macchandhamahattaragattaM uvasaMpa

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60 vivAga suyaMsi jjittANaM viharai / tara NaM se soriyadatte dArae macchandhe jAe ahammie [ jAva] duppaDiyANande // tara NaM tassa soriyadattamacchandhassa bahave purisA dinnabhaideg [0] egaTTiyAhiM jauNAmahAnahaM ogAhenti / 2 bahUhiM 5 dahagAlaNAhi ya dahamalaNehi ya dahamahaNehi ya dahavahaNehi ya dahapavahaNehi ya ayaMpulehi ya paJcapulehi ya macchandhalehi ya macchapucchehi ya jambhAhi ya tisirAhi ya bhisirAhi ya sirAha ya visirAhi ya hillirohi ya jhillirIhi ya jAhi ya galehi ya kuDapAsehi ya vakkabandhehi ya suttaba10 ndhaNehi ya vAlabandhaNehi ya bahave saNhamacche [ jAva ] paDAgAipaDAge ya giNhanti, egaTTiyAo bharenti, kulaM gAnti, macchakhalae karenti, AyavaMsi dalayanti / anne ya se bahave purisA dinnabhaibhattaveyaNA AyavatattaehiM sollehi ya taliehi ya bhajjiehiya rAyamagaMsi vitti kappemANA viharanti / 15 appaNA vi ya NaM se soriyadatte bahahiM sahamaccheddi ya [jAva] paDagAipaDAgehi ya sollehi ya bhajjiehi ya taliehi ya suraM ca [6] AsAemANe [4] viharai // tara NaM tassa soriyadattassa macchandhassa annayA kayAi te macchasolle ya talie ya bhajjie ya AhAremANassa maccha20 kaNTae galae lagge yAvi hotthA / tara NaM se soriyadattamacchandhe mahayA veyaNAe abhibhUya samANe koDumbiyapurise sahAve, 2 evaM vayAsI, " gacchaha NaM tumhe, devANuppiyA, soriyapure nayare siMghADagadeg [jAva] pahesu ya mahayA 2 saddeNaM ugghosemANA evaM vayaha, 'evaM khalu, devANuppiyA, soriya25 dattassa macchakaNTae gale lagge / taM jo NaM icchai vejjo vA 0

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61 soriyadatte [6] soriyamacchiyassa macchakaNTayaM galAo nIharittae, tassa NaM soriyadatte viulaM atthasaMpayANaM dalayai " / tae NaM te koDumbiyapurisA [jAva ugrosenti // . tae NaM te bahave vejjA ya [6] imeyArUvaM ugghosaNaM ugghosijjamANaM nisAmenti / 2 jeNeva soriyadattassa gehe 5 jeNeva soriyamacchandhe, teNeva uvAgacchanti / 2 bahUhiM uppattiyAhiM [4] buddhIhi ya pariNamamANA vamaNehi ya chaDDaNehi ya ovIlaNehi ya kavalaggAhehi ya salluddharaNehi ya visalakaraNehi ya icchanti soriyamacchandhe macchakaNTayaM galAo nIharittae, no saMcAenti nIharittae vA visohittae vA / 10 tae NaM te bahave vejjA ya [6] jAhe no saMcAenti soriyassa macchakaNTagaM galAo noharittae, tAhe santA [ jAva ] jAmeva disiM pAubbhUyA tAmeva disiM paDigayA / tae NaM se soriyadatte macchandhe paDiyAraniviNNe teNaM dukkheNaM abhibhUe sukke [jAca] viharai / "evaM khalu, goyamA, soriya- I5 datte purAporANANaM [ jAva ] viharai" // "sorie NaM, bhante, macchandhe io kAlamAse kAlaM kiccA kahiM gacchihida, kahiM uvavajjihii ? " // " goyamA, sattari vAsAiM paramAuyaM pAlaittA kAlamAse kAlaM kiccA imIse rayaNappabhAe puDhavIe [.! saMsArotaheva, 20 puDhavI / hatthiNAure nayare macchattAe uvavanne / se NaM tao macchiehiM jIviyAo vavarovie tattheva seTTikulaMsi [0] bohiM [0], sohamme kappe [0] mahAvidehe vAse sijjhihii" // // mikkhevo //

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vivAgasuryasi / devadattA / [ navamassa ukkhevo // ] $ 30. teNaM kAleNaM teNaM samaeNaM rohIDae nAmaM nayareM 5 hotthA riddhadeg [0] puDhavivaDiMsae ujjANe / dharaNo jkkho| vesamaNadatto raayaa| sirI devI / pUsanandI kumAre juvraayaa|| - tattha NaM rohIDae nayare datte nAma gAhAvaI parivasai aDDe [0] / kaNhasirI bhAriyA / tassa NaM dattassa dhUyA kaNhasirIe attayA devadattA nAmaM dAriyA hotthA ahINa' 10 [jAva ukiTThA ukiTThasarIrA // teNaM kAleNaM teNaM samaeNaM sAmI samosaDhe jAva parisA niggayA / teNaM kAleNaM teNaM samaeNaM jeTe antevAsI cha?kkhamaNadeg [0] taheva (jAva] rAyamaggamogADhe hatthI Ase purise pAsai / tesiM purisANaM majjhagayaM pAsai egaM itthiyaM 15 avaoDayabandhaNaM ukkhittakaNNanAsaM [jAva] sUle bhijamANaM pAsai / 2 ime ajjhathie [0] taheva niggae [jAva] evaM vayAsI " esA NaM, bhante, itthiyA puvabhave kA AsI?" "evaM khalu, goyamA teNaM kAleNaM teNaM samaraNaM iheva jambuddIve bhArahe vAse 20 supaiTe nAmaM nayare hotthA riddhadeg [.] / mahAseNe rAyA / tassa NaM mahAseNassa ranno dhAriNIpAmokkhANaM devIsahassaM orohe yAvi hotthA / tassa NaM mahAseNassa ranno putte dhAriNIe devIe attae sIhaseNe nAmaM kumAre hotthA ahINadeg [.] juvarAyA // 25 tae NaM tassa sIhaseNassa kumArassa ammApiyaro annayA

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devadattA kayAi paMca pAsAyavaDiMsayasayAI karenti abbhuggaya [0] / tae NaM tassa sIhaseNassa kumArassa ammApiyaro annayA kayAi sAmApAmokkhANa pazcaNhaM rAyavarakannagasayANaM egadivase pANiM gihAvisu / paJcasayao dAo / tae NaM se sIhaseNe kumAre sAmApAmokkhAhiM paJcasayAhiM devIhiM saddhiM uppi 5 [jAva] viharai // tae NaM se mahAseNe rAyA annayA kayAi kAladhammuNA saMjutte / nIharaNaM / [0] rAyA jAe mahayAdeg [0] // tae NaM se sIhaseNe rAyA sAmAe devIe mucchie [4] avasesAo devIo no ADhAi no parijANAha, aNADhAyamANe 10 aparijANamANe viharai / tae NaM tAsiM egUNagANaM paJcaNha devIsayANaM egUNAI paJcamAIsayAiM ibhIse kahAe laddhaTThAI samANAI, "evaM khalu, sAmI, sIhaseNe rAyA sAmAe devIe mucchie [4] amhaM dhUyAo no ADhAi, no parijANAi, ANADhAyamANe aparijANamANe viharai / taM seyaM khalu amhaM 15 sAmaM devi aggipaogeNa vA visappaogeNa vA satthappaogeNa vA jIviyAo vavarovittae / " evaM saMpehenti / 2 sAmAe devIe antarANi ya chidANi ya vivarANi ya paDijAgaramANIo viharanti // tae NaM sA sAmA devI imIse kahAe laddhaTThA samANI 20 evaM vayAso, "evaM khalu sAmo, paJcaNhaM savattIsayANaM pazca mAisayAiM imIse kahAe laTThAI samANAiM annamannaM evaM vayAsI, 'evaM khalu sIhaseNe [0] ' [jAva] paDijAgaramANIo viharanti / taM na najjai NaM mama keNai kumaraNeNaM mArissaha" tti kaTTa bhIyA [jAva] jeNeva kovaghare teNeva uvAgacchai / 2 25 ohayadeg [jAva] jhiyAi //

Page #81
64 vivAgasuyasi tae NaM se sIhaseNe rAyA imIse kahAe laddhaDhe samANe jeNeva kovagharae, jeNeva sAmA devI, teNeva uvAgacchai / 2 sAmaM devi ohayadeg [jAva] pAsai, 2 evaM vayAsI, "kiM devANuppie, ohaya [jAva] jhiyAsi!" // tae NaM sA sAmA 5 devI sIhaseNeNaM rannA evaM vuttA samANI uppheNauppheNiyaM sIhaseNaM rAyaM evaM vayAsI, "evaM khalu, sAmI, mama egUNapazcasavattIsayANaM egaNapaJcamAisayANaM imIse kahAe laddhaTThANaM samANANaM [0] annamanne saddAventi, 2 evaM vayAsI, 'evaM khalu sIhaseNe rAyA sAmAe devIe uvari mucchie 10 amhaM dhUyAo no ADhAi [0]' [jAva] antarANi ya chihANi paDijAgaramANoo viharanti / taM na najjai 0] / bhIyA [jAva] jhiyAmi" // tae NaM se sIhaseNe sAmaM devi evaM vayAsI, "mA NaM tumaM, devANuppie, ohayadeg [jAva] jhiyAhi / ahaM NaM tahA 15 jattihAmi jahA NaM tava natthi katto vi sarIrassa AvAhe pavAhe vA bhavissai" tti kaTu tAhiM iTTAhiM [6] samAsAsei, 2 tao paDinikkhamai, 2 koDumbiyapurise saddAvei, 2 evaM vayAsI, "gacchaha NaM tubbhe, devANuppiyA, supaihassa nayarassa bahiyA egaM mahaM kUDAgArasAlaM kareha aNegakkhambha20 sayasaMniviDhe pAsAdIyaM [4], mamaM eyamANattiyaM pnycppinnh"| tae NaM te koDumbiyapurisA karayaladeg [jAva] paDisuNenti, 2 supaiTThanayarassa bahiyA paJcatthime disIvibhAe egaM mahaM kUDAgArasAlaM [jAva] karenti aNegakkhambha[0] pAsAdIyaM [4] jeNeva sIhaseNe rAyA teNeva uvAgacchanti, 2 tamANattiya 25 paJcappiNanti //

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devadattA 65 tara NaM se sIhaseNe rAyA annayA kayAi eguNagANaM paJcaNhaM devIsayANaM egUNAI paJcamAisayAI Amantei / tara NaM tAsi eguNapaJcadevIsayANaM egUNapaJcamAisayAI sIhaseNeNaM rannA AmantiyAI samANAI sagvAlaMkAravibhUsiyAI jahAvibhaveNaM jeNeva supaTTe nayare, jeNeva sIhaseNe rAyA teNeva 5 uvAgacchanti / tara NaM se sIhaseNe rAyA egUNapaJcadevIsayANaM guNagANaM paJcaNhaM mAisayANaM kUDAgArasAlaM AvAsaM dalayai || tara NaM se sIhaseNe rAyA koDumbiyapurise sahAvei, 2 evaM vayAsI, " gacchadda NaM tuSme, devANuppiyA, viulaM asaNaM 10 [4] uvaNeha, subahu pupphavatthagandhamallAlaMkAraM ca kUDAgArasAla sAharaha ya" / tara NaM te koDumbiyapurisA taheva [jAva] sAha' renti / tara NaM tAsi eguNagANaM paJcaNhaM devIsayANaM egUNapaJcamAIsayAI savvAlaMkAravibhUsiyAI karenti, 2 taM viulaM asaNaM [4] suraM ca [6] AsAemANAI gandhavvehi ya nADa- 15 ehi ya uvagIyamANAI 2 viharanti // tara NaM se sohaseNe rAyA addharattakAlasamayaMsi bahUhiM purisehiM saddhi saMparivuDe jeNeva kUDAgArasAlA teNeva uvAgacchai, 2 kUDAgAra sAlAe duvArAhaM pihei, 2 kUDAgAra - sAlAe savao samantA agaNikAyaM valayai / tara NaM tAsi 20 eguNagANaM paJcanhaM devIsayANaM eguNagAI paJca mAIsayAI soharanA AloviyAI samANAI royamANAI [3] attANAI asaraNAI kAladhammuNA saMjuttAI // tara NaM se sIiseNe rAyA eyakamme [2] subahuM pAvakammaM samajiNittA cottIsaM vAsasayAiM paramAuyaM pAlaittA 25

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66 vivAga susi kAlamAse kAlaM kivA chaTTIe puDhavIe ukkoseNaM bAvIsasAgarovamaTThiesa neraiyattAe uvavanne / se NaM tao aNantaraM uvaTTittA iheva rohIDara nayare dattassa satyavAhassa kaNhasirIya bhAriyAe kucchisi dAriyattAe uvavanne / tara NaM 5 sA kaNhasirI navahaM mAsANaM [jAva] dAriyaM payAyA suumAla [0] suruvA / tae NaM tIse dAriyAe ammApiyaro nivvattabArasAhiyAe viulaM asaNaM [4] [jAva] mittanAideg [0] nAmadhajjaM karenti [0], [0] taM hou NaM dAriyA devadattA nAmeNaM / ' tara NaM sA devadattA dAriyA paJcadhAIpariggahiyA 10 [jAva] parivai // " tara NaM sA devadattA dAriyA ummukabAlabhAvA jovvaNeNa rUveNa lAvaNNeNa ya [ jAva] aIva ukkiTThA ukkihasarIrA jAyA yAvi hotthA / tae NaM sA devadattA dAriyA annayA kAi hAyA [jAva] vibhUsiyA bahUhiM khujAhiM [jAva] deg 15 parikkhittA upi AgAsatalagaMsi kaNagatiMdUseNaM kIlamANI viharas || imaM ca NaM vesamaNadatte rAyA hAe [ jAva) vibhUsie AsaM duruhittA bahUhiM purisehiM saddhiM saMparivuDe AsavAhiNiyAe nijjAyamANe dattassa gAhAvaissa gihassa adUrasA20 manteNaM vIravayai / tara NaM se vesamaNe rAyA [jAva] vIzvayamANe devadattaM dAriyaM uppi AgAsatalagaMsi kaNagatiMdUseNaM kIlamANi pAsai / devadattAya dAriyAe jovvaNeNa ya lAvapaNeNa ya [ jAva] vimhie koDumbiyapurise sadAvei, 2 evaM vayAsI // 25 " kassa NaM, devANuppiyA, chalA dAriyA, kiM vA nAmadhe jeNaM ? 11

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devadattA tae NaM te koDumbiyapurisA vesamaNarAyaM karayala' [jAva evaM vayAsI, "esa NaM, sAmI, dattassa satthavAhassa dhUyA kaNhasirIe bhAriyAe attayA devadattA nAmaM dAriyA rUveNa ya jovvaNeNa ya lAvaNNeNa ya ukkiTThA ukkiTThasarIrA"|| - tae NaM se vesamaNe rAyA AsavAhiNiyAo paDiniyatte 5 samANe anbhintaraThANijje purise sahAvei, 2 evaM vayAsI, " gacchaha NaM tubbhe, devANuppiyA, dattassa dhUyaM kaNha. sirIe bhAriyAe attayaM devadattaM dAriyaM pUsanandissa juvarano bhAriyattAe vareha jai vi sA sayaMrajjamukkA" // tae NaM te anbhintaraThANijA purisA vesamaNeNaM rannA ru evaM vuttA samANA haTTatuTThA karayaladeg [jAva] paDisuNenti / 2 pahAyA [jAva] suddhappAvesAiM [0] saMparikhuDA jeNeva dattassa gihe teNeva uvAgacchitthA / tae NaM se datte satthavAhe te purise ejamANe pAsai, 2 hahatudeg [0] AsaNAo abbhuTTei, 2 sattaha payAI paJcuggae AsaNeNaM uvanimantei / 15 2 te purise Asatthe vIsatthe suhAsaNavaragae evaM vyaasii|| "saMdisantu NaM, devANuppiyA, kiM aagmnnppoynnN?"| tae NaM te rAyapurisA dattaM satthavAhaM evaM vayAsI, " amhe NaM, devANuppiyA, tava dhUyaM kaNhasirIe attayaM dAriyaM pUsanandissa juvaranno bhAriyattAe bremo| taM jai NaM jANAsi, 20 devANuppiyA, juttaM cA pattaM vA salAhaNijjaM vA, sariso vA '. saMjogo, dijau NaM devadattA bhAriyA pUsanandissa juvaranno / bhaNa, devANuppiyA, kiM dalayAmo sukaM ?" // tae NaM se datte abhintaraThANijje purise evaM vayAsI, " eyaM ceva, . devANuppiyA, mama sukkaM, jaM velamaNe rAyA 25 mama dAriyAnimittaNaM aNugiNhai " //

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vivAgasuyaMsi . te ThANijapurise viuleNaM puSphavatthagandhamallAlaMkAreNaM sakArei, 2 paDivisajjei / tae NaM te ThANijjapurisA jeNeva vesamaNe rAyA teNeva uvAgacchanti, 2 vesamaNasla ranno eyamaDhe nivedenti // . 5 tae NaM se datte gAhAvaI annayA kayAi sobhaNaMsi tihikaraNadivasanakkhattamuhurtasi viulaM asaNaM [4] uvakkha. DAvei, 2 mittanAideg [0] Amantei, pahAe jAva] degpAyacchitte suhAsaNavaragae teNaM mitta [.] saddhiM saMparibuDe taM viulaM asaNaM [4] AsAemANe viharai / jimiyabhuttuttarAgara [.] 10 Ayante [3] taM mittanAiniyagadeg [0] viulagandhapuppha jAva] 'alaMkAreNaM sakArei, 2 devadattaM dAriyaM pahAyaM [jAva vibhUsiyasarIraM purisasahassavAhiNIyaM sIyaM duruhei, 2 subahumitta [jAva] saddhiM saMparikhuDe saviDoe [jAva] 'nAi. yaraveNaM rohIDayaM nayaraM majhamajheNaM jeNeva vesamaNaranno gihe 15 jeNeva vesamaNe rAyA teNeva uvAgacchai, 2 karayaladeg [jAva] vaddhAvei, 2 vesamaNasla ranno devadattaM dAriyaM uvajei // tae NaM se vesamaNe rAyA devadattaM dAriyaM uvaNIyaM pAsai, 2 haTTatuTTadeg [0] viulaM asaNaM [4] uvakkhaDAvei, 2 mittanAideg [0] Amantei [jAva] sakArei, 2 pUsanandi20 kumAraM devadattaM ca dAriyaM paTTayaM duruhei, 2 seyApIehiM kala sehiM majjAvei, 2 varanevatthAI karei, aggihomaM karei, 2 pUsanandi kumAraM devadattAe dAriyAe pANiM giNhAvei / tae NaM se vesamaNe rAyA pUsanandikumArassa devadattaM dAriyaM saviDIe [jAva raveNaM mahayA iDDIsakkArasamudaeNaM pANi25 gahaNaM kArei, 2 devadattAe dAriyAe ammApiyaro mitta

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devadattA [jAva] degpariyaNaM ca viuleNaM asaNadeg [0] vatthagandhamallAlaMkAreNa ya sakArei saMmANei [jAva] paDivisajjei / tae paM se pUsanandI kumAre devadattAe saddhiM upi pAsAyadeg [.] phuDamANehiM muiGgamatthaehiM battIsaibaddhadeg [0] uvagijjamANe [jAva] viharai // tae NaM se vesamaNe rAyA annayA kayAi kAladhammuNA saMjutte / nIharaNaM / [jAva rAyA jaae| tae NaM se pUsanandI rAyA sirIe devIe mAyAbhattae yAvi hotthA / kallAkalliM jeNeva sirI devI teNeva uvA gacchai, 2 sirIe devIe pAyavaDaNaM karei, 2 sayapAgasaha- 10 ssapAgehiM tellehiM abhiGgAvei advisuhAe maMsasuhAe tayA. suhAe romasuhAe / cauvihAe saMvAhaNAe saMvAhAvei, 2 surabhiNA gandhavaTTaeNaM uvvaTTAvei, 2 tihiM udaehi majjAvei, taM jahA, usiNodaeNaM sIodaeNaM gandhodaeNaM, 2 viulaM asaNaM bhoyAvei, 2 sirIe devIe NhAyAe [jAva] degpAya- 15 cchittAe jimiyabhuttuttarAgayAe tae NaM pacchA pahAi vA bhuJjaha - vA, urAlAI mANussagAI bhogabhogAI bhuJjamANe viharai // tae NaM tIse devadattAe devIe annayA kayAi puvvarattAvarattakAlasamayaMsi kuDumbajAgariyaM jAgaramANIe imeyAruve ajjhathie [5] samuppanne, " evaM khalu pUsanandI rAyA sirIe devIe mAibhatte jAya] viharai / taM eeNaM vakkheveNaM no 20 saMcAemi ahaM pUsanandiNA rannA saddhiM urAlAI [0] bhuJjamANI viharittae / taM seyaM khalu mama siriM deviM aggipaogeNa vA visappaogeNa vA mantappaogeNa vA joSiyAo vvrovitte|2 pUsanandiNA rannA saddhiM urolAI bhogabhogAI bhuJjamANIe viharittae" / evaM saMpehei / 2 sirIe devIe antarANi ya [3] paDijAgaramANI viharai // 25

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vivAgasuyaMsi ... tae NaM sA sirI devI annayA kayAi majjAiyA virahiyasayaNijjaMsi suhapasuttA jAyA yAvi hotthA / imaM ca NaM devadattA devI jeNeva sirI devI teNeva uvAgacchaha / 2 majjAiyaM virahiyasayaNijjaMsi suhapasuttaM pAsai, 2 disAloyaM 5 karei, 2 jeNeva bhattadhare teNeva uvAgacchai, 2 lohadaNDaM parAmusai, 2 lohadaNDaM tAvei, 2 tattaM samajoibhUyaM phullakisuyasamANaM saMDAsaeNaM gahAya jeNeva sirI devI teNeva uvA. gacchai, 2 sirIe devIe avANaMsi pakvivai / tae NaM sA sirI devI mahayA mahayA saddeNaM ArasittA kAladhammuNA 10 saMjuttA // .. tara NaM tIse sirIe devIe dAsaceDIo Arasiyasadde soccA nisamma jeNeva sirI devI teNeva uvAgacchanti / 2 devadattaM devi tao avakkamamANi pAsanti / 2 jeNeva sirI devI teNeva uvAgacchanti / 2 siriM devaM nippANaM nicceTuM 15 jIviyavippajaDhaM pAsanti / 2 hA hA aho akajjamiti kaTTa royamANIo kandamANIo vilavamANIo jeNeva pUsanandI rAyA teNeva uvAgacchanti / 2 pUsanandi rAyaM evaM bayAsI, "evaM khalu, sAmI, sirI devI devadattAe devIe akAle ceva jIviyAo vavaroviyA / " tae NaM se pUsanandI rAyA 20 tAsiM dAsaceDINaM antie eyamajhu soccA nisamma mahayA mAisoeNaM apphunne samANe parasuniyatte viva campagavarapAyave dhasa tti dharaNIyalaMsi savvaGgehiM saMnivaDie // - tae NaM se pUsanando rAyA muhuttantareNa Asatthe vIsatthe samANe bahUhiM rAIsara [jAva] satthavAhehiM mitta [jAva]deg 125 pariyaNeNa saddhiM royamANe [3] sirIe devIe mahayA iDDIe

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- ajU. nIharaNaM karei / 2. Asurutte [4] devadattaM deviM purisehiM gipahAvei, teNaM vihANeNaM vajjhaM ANaveha // "taM evaM khalu, goyamA, devadattA devI purAporANANaM [0] viharai " // . "devadattA NaM, bhante, devI io kAlamAse kAlaM kiccA 5 kahiM gamihii, kahiM uvavajjihii ? " // . __ " goyamA, asIiM vAsAI paramAuyaM pAlaittA kAlamAse kAlaM kiccA imIse rayaNappabhAe puDhavIe neraiyattAe uvavannA / sNsaaro| vaNaslAideg [0] / tao aNantaraM uvvaTTittA gaGgapure nayare sehikuladeg [0] bohiM [0] sohamme [0] mahA- 10 videhe vAse sijjhihii // 10. . . / at| jai NaM, bhante [0]" [ dasamassa ukkhevo // ] "evaM khalu, jambU - 15 teNaM kAleNaM teNaM samaeNaM vaddhamANapure nAmaM nayare hotthA / vijayavaddhamANe ujjANa / mANibhadde jakkhe / vijayamitte rAyA / tattha NaM dhaNadeve nAmaM satthavAhe hotthA aDDhe [0] / piyaGga nAmaM bhAriyA / aJjU dAriyA [jAva] 'sarorA / samosaraNaM / parisA [jAva paDigayA // .. teNaM kAleNaM teNaM samaeNaM jehe [jAva] aDamANe [jAva] mittassa rano gihassa asogavaNiyAe adUrasAmanteNaM vIi. vayamANe pAsai egaM itthiyaM sukkaM bhukkhaM nimmaMsaM kiDi. kiDiyAbhUyaM avicammAvaNaddhaM nIlasADaganiyatthaM kaTThAI

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72 vivAgasuyaMsi kaluNAI visarAI kuvamANaM pAsai / [0] cintA taheva / [jAva evaM vayAsI, "sA NaM, bhante itthiyA puvyabhavve ke AsI ? " / vAgaraNaM / " evaM khalu goyamA5 teNaM kAleNaM teNaM samaeNaM iheva jambuddove dIve bhArahe vAse indapure nAmaM nayare hotthA / tattha NaM indadatte raayaa| puDhavosirI nAma gaNiyA hotthA / [vaNNao] / tae NaM sA puDhavosirI gaNiyA indapure nayare bahave rAIsaradeg [jAya] ppabhiIo bahUhiM cuNNappaogehi ya [jAva] abhiogettA 10 urAlAI mANuslagAiM bhogabhogAI bhuJjamANI viharai // tae NaM sA puDhavIsirI gaNiyA eyakammA [ 4 ] subahuM [0] samajjiNittA paNatIsaM vAsasayAI paramAuyaM pAlaittA kAlamAse kAlaM kiccA chaTThIe puDhavIe ukkoseNaM [0] nera. iyattAe uvavannA / sA NaM tao aNantaraM uvvaTTittA iheva 15 vaddhamANapure nayare dhaNadevassa satthavAhassa pigaGgubhAriyAe kucchisi dAriyattAe uvavannA / tae NaM sA piyaGgubhAriyA navaNhaM mAsANaM [0] dAriyaM payAyA / nAma anyjsirii| sesaM jahA devadattAe / tae NaM se vijae rAyA AsavAhadeg [.] jahA vesamaNadatte 20 tahA, akhaM pAsai, navaraM appaNo aTThAe varei, jahA teyalI, [jAva] aJjue bhAriyAe saddhiM uppi [jAva ] viharai // tae NaM tIse aJjUe devIe annayA kayAi joNisUle pAunbhUe yAvi hotthA / tae NaM se vijae rAyA koDumbiya purise saddAvei, 2 evaM vayAsI, " gacchaha NaM, devANuppiyA, 25 vaddhamANapure nayare siMghADagadeg [jAva evaM vayaha, "evaM khalu,

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aJjU 73 devANuppiyA, vijayassa ranno aJjUe devIe joNisUle pAubbhUe / jo NaM ittha vejjo vA [6] " [jAva] ugghosenti / / tae NaM te bahave vejjA vA [6] imaM eyArUvaM soccA nisamma jeNeva vijae rAyA teNeva uvAgacchanti / 2 uppa. ttiyAhiM [] pariNAmemANA icchanti aJjue devIe joNi- 5 sUlaM uvasAmittae, no saMcAenti uvasAmittae / tae NaM te bahave vejjA ya [6] jAhe no saMcAenti aJjae devIe jo. NimUlaM uvasAmittae, tAhe santA tantA paritantA jAmeva disi pAunbhUyA tAmeva disiM paDigayA / tae NaM sA aJjU devI tAe veyaNAe abhibhUyA samANI sukkA bhukkhA nimmaMsA 10 kaTThAI kaluNAI visarAiM vilavai / evaM khalu, goyamA, ajU devI purAporANANaM [ jAva] viharai " // " aJjU NaM, bhante, devI io kAlamAse kAlaM kiccA kahiM gacchiTTii, karhi uvavajjihii ?" // __"goyamA, aJjU NaM devI navaI vAsAiM paramAuyaM pAla- 15 ittA kAlamAse kAlaM kiccA imIse rayaNappabhAe puDhavIe neraiyattAe uvavajjihii / evaM saMsAro jahA paDhame tahA neyavvaM [ jAva ] vaNassaideg [0] / sA NaM tao aNantaraM ughaTTittA savvaobhadde nayare mayUrattAe paccAyAhii / se NaM tattha sAuNiehi vahie samANe tattheva savvaobhadde nayare seTThi- 20 kulaMsi puttattAe paccAyAhii / se NaM tattha ummukkabAla. bhAve tahArUvANaM therANaM [0] kevalaM bohiM vujjhihii / pancajjA / sohamme // " ... ___"se NaM tAo devalogAo AukkhaeNaM karhi gacchihii, kahiM ubavajjihii ? " // 25

Page #91
vivAgasuryaMsi " goyamA mahAvidehe jahA paDhame [jAva] sijjhihi [jAva] antaM kAhiha / 74 evaM khalu, jamb, samaNeNaM [ jAva ] saMpatteNaM duhavivAgANaM dasamassa ajjhayaNassa ayamaTThe pannatte "sevaM, bhante, sevaM, bhante " // II // paDhamo sukkhaMdho samatto // | suhavivAge NAmaM docce suyakkhandhe / 1. | subAhU | teNaM kAleNaM teNaM samaeNaM rAyagihe nayare / guNasilae cehae | suhamme samosaDhe / jambU [jAva] pajjuvAsamANe evaM vayAsI, "jai NaM, bhante, samaNeNaM [jAva] saMpateNaM duhaviyAgANaM ayamaTThe pannatte, suhavivAgANaM, bhante, samaNeNaM [ jAva ] saMpatterNa ke aTThe pannatte ? "" // tara NaM se suhamme aNagAre jambu aNagAraM evaM vayAsI, " evaM khalu, jambU, samaNeNaM [jAva] saMpatteNaM suhavivAgANaM dasa ajjhayaNA pannattA / taM jahA, subAhU bhaddanandI ya sujAe ya suvAsave / taheva jiNadAse ya dhavaNaI ya mahambale / bhaddanandI mahaccande varadatte taheva ya " // 66 jai NaM, bhante, samaNeNaM [jAva] saMpattaNaM suhavivAgANaM dasa ajjhayaNA pannattA, paDhamassa NaM, bhante, ajjhayaNassa suhavivAgANaM [jAva] saMpatteNaM ke aTThe pannatte ? " // tara NaM se suhamme aNagAre jambu aNagAraM evaM vayAsI,

Page #92
' subAhU "evaM khalu, jambU teNaM kAleNaM teNaM samaeNaM hathisIse nAma nayare hotthA riddhadeg [0] / tattha NaM hathisosassa bahiyA uttarapuratthime disIbhAe ettha NaM pupphakaraNDae nAmaM ujjANe hotthA savvouyadeg [0] / tattha NaM kayavaNamAlapiyassa jakkhassa jakkhAyayaNe hotthA divve [0] / tattha NaM hathisIse nayare adINasattU nAma rAyA hotthA mahayA' [] / tassa NaM adINasattussa ranno dhAriNIpAmokkhA devIsahassaM orohe yAvi hotthA // tae NaM sA dhAriNI devI annayA kayAi taMsi tArisagaMsi vAsagharaMsi sIhaM sumiNe pAsai, jahA mehassa jammaNaM tahA bhANiyavvaM [jAva] subAhukumAre / alaMbhogasamatthaM vA jANanti, 2 ammApiyaro paJca pAsAyaDiMsagasayAI kAraventi abbhuggaya deg [0] bhavaNaM, evaM jahA mahAbalassa ranno navaraM pupphacUlApAmokkhANaM paJcaNhaM rAyavarakannayasayANaM egadivaseNaM pANi giNhAventi / taheva paJcasaio dAo, [jAva] uppi pAsAyavaragae phuTTamANehiM [jAva] viharai // teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre samosaDhe / parisA niggayA / adINasattU , jahA kUNio niggo| subAhU vi jahA jamAlI tahA raheNaM niggae, [jAva] dhammo kahio / rAyaparisA gayA // tae NaM se subAhukumAre samaNassa bhagavao [0] antie dhamma soccA nisamma hahatuDhe uThAe uThei, [ jAva ] evaM vayAsI, "sadahAmi NaM, bhante, nigganthaM pAvayaNaM / jahA NaM devANuppiyANaM antie bahave rAIsara [jAva] ahaM NaM devA

Page #93
76 vivAgasusi NuppiyANaM antira paJcANuvvaiyaM sattasikkhAvaiyaM giridhammaM paDivajjAmi " | " ahAsuhaM, mA paDibandhaM kareha " || tara NaM se subAhU samaNassa [0] paJcANuvvaiyaM sattasi - kkhAvaiyaM gihidhammaM paDivajjai / 2 tameva [0] duruhai, 2 jAmeva [0] // teNeM kAleNaM teNaM samaeNaM jeTThe antevAsI IndabhUI [jAva] evaM vayAsI, " aho NaM, bhante, subAhukumAre iTThe iTTharUve kante karU pie piyarUve maNune 2 maNAme 2 some 2 subhage 2 piyadasaNe surUve | bahujaNassa vi ya NaM, bhante, subAhukumAre ihe [5] some [4] | sAhujaNassa vi ya NaM, bhante, subAhukumAre iTThe iTTharUve [5] [jAva] suruve / subAhuNA, bhante, kumAreNaM imA eyArUvA urAlA mANussariddhI kinnA 'lA, kinnA pattA, kinnA abhisamannAgayA ? ke vA esa AsI puvvabhave ? "" " evaM khalu, goyamA - teNaM kAleNaM teNaM samaraNaM dhammaghosA nAmaM therA jAisaMpannA [jA] paJcahi samaNasapAhiM saddhi saMparivuDA puvvANupuvvi caramANA gAmANugAmaM dUijjamANA jeNeva itthiNAure nayare, jeNeva sahasambavaNe ujjANe, teNeva uvAgacchanti, 2 ahApaDirUvaM uggahaM uggihittA saMjameNaM tavasA appANaM bhAvemANA viharanti // teNaM kAleNaM teNaM samaraNaM dhammaghosANaM therANaM antevAsI sudatte nAmaM aNagAre urAle [jAva]: lesse mAsamAseNaM khamamANe viharai / tara NaM se sudatte aNagAre mAsakakhamaNapAraNagaMsi paDhamAe porisIe sajjhAyaM karei, jahA goyama *

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subAhU sAmI taheva, dhammaghose there Apucchara, [jAva] aDamANe sumuhassa gAhAvaissa gehe aNupaviTThe || 77 tara NaM se sumuhe gAhAvaI sudattaM aNagAraM ejjamANaM pAsai, 2 haTThatuTThe AsaNAo abbhuTThei, 2 pAyaviDhAo paccooes, 2 pAuyAo omuyai, 2 egasADiyaM uttarAsaGkaM karei, 2 sudattaM aNagAraM sattaTTha payAiM aNugacchai, 2. tikkhutto AyAhiNaM payAhiNaM karei, 2 vandai namasara, 2 jeNeva bhattaghare teNeva uvAgacchara, 2 sayahattheNaM viuleNaM asaNapANeNaM paDilAbhissAmIti tuTThe [0] // tara NaM tassa sumuhassa gAhAvaissa teNaM davvasuddheNaM [.] tividdeNaM tikaraNasudveNaM sudatte aNagAre paDilAbhie samANe saMsAre parittIkara, maNussAue nibaddhe, gehaMsi ya se imAI paJca divvAI pAunbhUyAI / taM jahA - vasuhArA vuTThA dasaddhavaNNe kusume nivADie, celukkheve kapa, AhayAo devadundubhIo antarA vi ya NaM AgAse aho dANaM aho dANaM ghuTTe / hatthiNAure siMghADaga [jAva] pahesu bahujaNo annamannassa evaM Aikkhai [4], " dhanne NaM, devANuppiyA, sumuhe gAhAvaI [ 5 ] [ jAva ] taM dhanne NaM, devANupiyA, gAhAvaI " || taba NaM se sumuhe gAhAvaI bahUI vAsasayAI AuyaM pAlayittA kAlamAse kAlaM kiccA iheva itthisIse nayare adINasaMtussa ranno dhAriNIe devIe kucchisi puttattA uvavanne / tara NaM sA dhAriNI devI sayaNijjaMsi suttajAgarA 2 ohIramANI 2 taheva sIhaM pAsai, sesaM taM ceva [ jAva ] upi pAsA viharai / taM eyaM khalu, goyamA, subAhuNA imA eyArUvA mANussariddhI laddhA pattA abhisamannAgayA " //

Page #95
78 vivAgasuyaMsi "pabhU NaM bhante, subAhukumAre devANuppiyANaM. antie muNDe bhavittA agArAo aNagAriyaM pavvaittae ?" // _ " hantA, pbhuu"| tae NaM se bhagavaM goyame samaNaM bhagavaM [0] vandai nmsh| 2 saMjameNaM tavasA appANaM bhAvemANe viharai / tae NaM se samaNe bhagavaM mahAvIre annayA kayAi hathisIsAo naya. rAo pupphagaujjANAo kayavaNamAlajakkhAyayaNAo paDinikkhamai 2 bahiyA jaNavayavihAraM viharai / tae NaM se subAhukumAre samaNovAsae jAe abhigayajIvAjIve (jAva] paDilAmemANe viharai // tae NaM se subAhukumAre annayA kayAi cAuddasaTTamuddipuNNamAsiSIsu jeNeva posahasAlA teNeva uvAgacchai, 2 posahasAlaM pamajjai, uccArapAsavaNabhUmi paDilehei, 2 dabbhasaMthAragaM saMtharai, 2 dabbhasaMthAraM duruhai, 2 aThamabhattaM pagiNhai, 2 posahasAlAe posahie aTThamabhattae posahaM paDijAgaramANe viharai // tae NaM tassa subAhusta kumArassa puvvarattAvarattakAlasamayaMsi dhammajAgariyaM jAgaramANassa imeyArUve ajjhathie [5] "dhannA NaM te gAmAgaranagara [jAva] saMnivesA jattha NaM samaNe bhagavaM mahAvIre [jAva] viharai / dhannA NaM te rAIsaratalavara[0] je NaM samaNassa bhagavao mahAvIrassa antie muNDA [jAva pavvayanti / dhannA NaM te rAIsaratalavara. [0] je NaM samaNassa bhagavao mahAvIrassa antie paJcANuvvaiyaM [jAva] gihidhamma paDivajjanti / dhannA NaM te rAIsara [jAva je NaM samaNassa bhagavao mahAvIrassa antie dhamma suNenti /

Page #96
subAhU taM jai NaM samaNe bhagavaM mahAvIre puvANupubdhi caramANe gAmAgugAmaM dUijjamANe ihamAgacchijjA (jAva] viharijjA, tae NaM ahaM samaNassa bhagavao antie muNDe bhavittA [jAva] pvvejjaa"| tae NaM samaNe bhagavaM mahAvIre subAhussa kumArassa imaM eyArUvaM ajjhatthiyaM [jAva] viyANittA puvvANupuvi [jAva] dUijjamANe jeNeva hatthisIse nayare jeNeva pupphagaujjANe jeNeva kayavaNamAlapiyassa jakkhassa jakkhAyayaNe teNeva uvAgacchai, 2 ahApaDirUvaM uggahaM giNhittA saMjameNaM tavasA appANaM bhAvemANe viharai / parisA rAyA niggayA / tae NaM tassa subAhussa kumArassa [0] taM mahayA, jahA paDhamaM tahA niggao / dhammo kahio / parisA rAyA paDigayA // ____tae NaM se subAhukumAre samaNassa bhagavao mahAvIrassa antie dhamma soccA nisamma hatuTThadeg [0] jahA mehe tahA ammApiyaro Apucchai / nikkhamaNAbhiseo taheva [jAva] aNagAre jAe iriyAsamie [jAva] bambhayArI / tae NaM se subAhU aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM antie sAmAiyamAiyAiM ekArasa aGgAI ahijjai, 2 bahUhiM cautthachaTTamadeg [0] tavovahANehiM appANaM bhAvitA bahUI vAsAI sAmaNNapariyAgaM pAuNittA mAsiyAe saMlehaNAe appANaM jhUsittA sarhi bhattAI aNasaNAe cheittA AloiyapaDikante samAhipatte kAlamAse kAlaM kiccA sohamme kApe devattAe uvavanne // se NaM tAo devalogAo AukkhaeNaM bhavakkhaeNaM ThiikkhaeNaM aNantaraM cayaM caittA mANussaM viggahaM lahihii, 2

Page #97
80 vivAgasuyaMsi kevalaM bohi bujjhihii, 2 tahArUvANaM therANaM antie muNDe [jAva pavvaissai / se NaM tattha bahUI vAsAiM sAmaNNaM pAuNihii / AloiyapaDikante samAhipatte kAlagae saNaMkumAre kappe devattAe uvavane / se NaM tAo devalogAo [0] mANu ssaM / pavvajjA / bambhaloe / mANussaM / tao mahAsukke / tao maannussN| tao ANae / tao mANussaM / tao aarnne| tao mANussaM / savaThThasiddhe / se NaM tao aNantare uvvaTTittA mahAvidehe vAse jAiM aDAiM[0]jahA daDhapainne[0]sijjhihii [5] / "evaM khalu, jambU, samaNeNaM [jAva saMpatteNaM suhavivAgANaM paDhamassa ajjhayaNasta ayamaDhe pannatte" // 2. doccassa ukkhevo // teNaM kAleNaM teNaM samaeNaM usamapure nyre| thUbhakaraNDe ujjANe / dhanno jakkho / dhaNAvaho rAyA / sarassaI devii| sumiNadaMsaNaM kahaNaM jammaNaM cAlattaNaM kalAo ya, jovvarNa pANiggahaNaM dAo pAsAya bhogA ya jahA subAhussa / navaraM bhaddanandI kumAre / siridevIpAmokkhANaM pnycsyaannN| sAmIsamoraNaM / sAvagadhammaM / putvabhavapucchA // mahAvidehe vAse puNDarIkiNI nayarI / vijayae kumaare| jugavAhU titthayare paDilAbhie / maNussAue nibaddhe / ihaM uppanne / sesaM jahA suvAhussa [jAva] mahAvidehe vAse sijjhihii [5] // taccassa ukkhevo / vIrapuraM nayaraM / maNoramaM ujANaM / vIrakaNhamitte rAyA / sirI devii| sujAe kumAre / balasirIpAmokkhA

Page #98
bhahanandI-varadatte pacasayakannA / sAmIsamosaraNaM / putvabhavapucchA // usuyAre nayare / usamadatte gAhAvaI / pupphadatte aNagAre pddilaabhie| maNussAue nibaddhe / iha uppanne [jAva] mahAvidehe vAse sijjhihii [5] // cautpassa ukkhevo // vijayapuraM nayaraM / nandaNavaNaM ujjANaM / asogo jkkho| vAsavadatte rAyA / kaNhA devI / suvAsave kumAre / bhaddApAmokkhANaM paJcasayANaM [jAva] pudhabhave // kosambI nayarI / dhaNapAle raayaa| vesamaNabhahe aNagAre paDilAbhie / iha 10 [jAva] siddhe // . paJcamassa ukkhevo // sogandhiyA nyrii| nolAsoe ujjANe / sukAlo jakkho / appaDihao rAyA / sukannA devii| mahacande 15 kumAre / tassa arahadattA bhAriyA / jiNadAso putto|... titthayarAgamaNaM / jiNadAsaputvabhavo // majjhamiyA nyrii|| meharaho rAyA / sudhamme aNagAre paDilAbhie [jAva] siddhe|| . ___20 chaTThassa ukkhevo // kaNagapuraM nayaraM / seyAsoyaM ujjANaM / vIramaddo jkkho| piyacando rAyA / subhaddA devI / vesamaNe kumAre juvraayaa| siridevIpAmokkhA pazcasayA kannA / pANiggahaNaM / titthayarAgamaNaM / dhaNavaI juvarAyaputte [jAva] punvabhavo // maNivayA nayarI / mitto rAyA / saMbhUtivijae aNagAre paDilAbhie 25 jAva] siddhe //

Page #99
42 vivAgasuryAsa sattamassa ukmevo // mahApuraM nayaraM / rattAsoga ujANaM / rattapAo jkkho| . bale raayaa| subhahA devii| mahabbale kumAre / rattavaIpAmo5 kkhAo paJcasayA kannA / pANiggahaNaM / titthayarAgamaNaM jAva] putvabhavo // maNipuraM nayaraM / nAgadatte gAhAvaI / indapure aNagAre paDilAbhie [jAva] siddhe // ahamassa ukkhevo // 10 sughosaM nayaraM / devaramaNaM ujANaM / vIraseMNo jkkho| ajjuNo rAyA / tattavaI devI / bhaddanandI kumAre / siridevIpAmokkhA paJcasayA [jAva] putvabhave // mahAghose nyre| ghammaghose gAhAvaI / dhammasohe aNagAre paDilAbhie jAva] siddhe // navamasya ukleSo // campA nayarI / puNNabhadde ujjANe / puNNabhaho jkkho| datte rAyA / dattavaI devI / mahacande kumAre juvraayaa| sirikantApAmokkhA pazcasayA kanA (jAva] puvabhavoM // 20 tigiJchI nayarI / jiyasattU raayaa| dhammavIrie aNagAre paMDilAbhie [jAva] siddhe // dasamassa ukkhevo|| teNaM kAleNaM teNaM samaeNaM sAMgee nAma nayare hotthaa| 25 uttarakuru ujjANe / pAsamio jakkho / mittanandI rAyA /

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bhaddanandI-varadatte sirikantA devI / varadatte kumAre / varaseNApAmokkhA pazca devIsayA / titthayarAgamaNaM / sAvagadhammaM / putvabhavapucchA // sayaduvAre nayare / vimalavAhaNe rAyA / dhammaruI nAmaM aNagAraM ejjamANaM pAsai, 2 paDilAbhie samANe maNustAue nibaddhe / ihaM uppanne / sesaM jahA subAhussa kumArassa / cintA 5 [jAva pavvajjA / kappantario [Ava] samvaTThasiddhe / tao mahAvidehe jahA daDhapahano [jAva] sijjhihika [6] // "evaM khalu, jambU, samaNeNaM [jAva saMpatteNaM suhavivAgANaM dasamassa ajjhayaNassa ayamaDhe pannatte" / "sevaM bhante, sevaM bhante" // 10 vivAgasuyassa do suyakkhandhA, duhavivAgo suhavivAgo ya / tattha duhavivAge dasa ajjhayaNA ekasaragA dasasu ceva divasesu uddisijjanti / evaM suhavivAge vi / sesaM jahA AyArassa // // ekArasama aGgaM samattaM //

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Page #102
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 vivAgasuya 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

Page #103
86 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 Purvas 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. suttussehe com. saptahastotsedhaH 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 : sphuTitakezasaMcayatvena vikIrNakezaM 'haDAhaDaM'ti atyartha. zIrSa-zIro 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. kheDa com. kheDetti dhUliprAkAraM 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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888 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. kara-a tax bhara---a super-tax viddhi-com : kuTuMbinAM vitIrNasya dhAnyasya dviguNAdergrahaNaiH / 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. satyako sahatthanayA with the box of surgical M instruments in their hands.

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89 11. 16-18 avadahaNa branding aNuvAsaNa 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. saMtA taMtA paritaMtA tired in body, tired in mind and paritatA (pari+/tam Past part. )i. e. tired in both mind and body. ___12. 6. aduhavasaha [Arta-duHkhArta-vazAtaH] pained in mind, pained in body, pained in senses. com bhAtoM manasA duHkhito duHkhAtoM dehena vazAtoM iMdriyavazena piidditH| ____12. 7. rayaNappabhA puDhavI The first of the seven hells in Jain cosmography; they are ratnaprabhA, zarkarAprabhA, vAlukApramA, paMkaprabhA, dhUmaprabhA, tamaHprabhA, mahAtamaHprabhA See. my Ed. of aMtagaDa. Appendix III. 12. 8. sAgarovamahiie-with the life of a Sagaropama. See Trans. Foot-note P. 20. 12. 16-17. puvvarattAvarattakAlasamayasi. In the first part of the night and in the later part of the night. 12. 22. nicchai i. e. na icchai does not wish. 15. 18. khalINamaTTiyaM khaNamANe etc. while digging up the lumps of earth high up on the bank of the great bank of the Ganges. com: khalINamaTTiya ti khalonAM bAkAzasthAM. chinnataToparivartinI / . Agamodaya. Ed. reads salIyamaTTiyAM; my Ms. reads khalImaTiyaM khaNamANe i. e. skhalitamRttikA khanan i. e. digging loose earth which would

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90 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. bAvattarikalApaMDiA well-versed in 72 arts. For the enumeration of 72 arts see aupapAtikasUtra Suru's Ed. P. 77. Sutra 107. lehaM gaNiya rUvaM NaTuM gIya etc. causadvigaNiyAguNovaveyA Endowed with 64 qualities of a courtesan com : gItanRtyAdIni vizeSata : paNyastrIjanocitAni yAni catuHSaSThivijJAnAni te gaNikAguNAH athavA vAtsAyanokAnyAliMganAdInyaSTau vastUni tAni ca pratyekamaSTabhedatvAccatuH SaSThirbhavatIti, catuHSaSTayA gaNikAguNairupapetA yA sA tthaa| egUNatIsavisese ramamANI dallying in 29 different ways ekavIsaraiguNappahANA who had 21 qualities of fanning the passions of men. battIsapurisovayArakusalA clever in attending upon men in 32 ways. navaMgasuttapaDibohiyA-navAGgasuptapratibodhitA whose nine sleeping sense-organs were awakened by the youth. Com : dve zrotre dve cakSuSI dve ghrANe ekA jihvA ekA tvak ekaM ca manaH ityetAni navAMgAni ityetAni suptAni yauvanena pratibodhitAni, svArthaprahaNapaTutAM prApitAni yasyAH sA tathA / saMgayagayabhaNiya etc. who had proper gait, speech, act, dalliance, amourous talks, and clever in smart and fitting manners. .. 17. 14. chaThaM chaTeNa 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. jahA paratIe i. e. yathA prajJaptyAM i. e. as is said. in the vyAkhyAprajJapti or bhagavatIsUtra the fifth scripture, of the Jain Canon. 18. 3. vajjhakakkhaDiyajuyaniyatthaM who had put on a pair of rough ( kakkhaDiya ) rags fit for a person worthy to be killed ( vajjha-vadhya ). The com. instead of kakkhaDiya reads karakaDiya and explains : vadhyazcAsau karayoH hastayoH kavyAM kaTIdeze yugaM yugmaM nirasitazceti samAso'tastam, athavA vadhyasya yatkarakaTikAyugaM niMdyacIvarikAdvayaM tannivasito yaH sa tathA tam / 18. 4. kAgaNimaMsAI khAviyantaM being made to eat the pieces of his own flesh, small as the kAkaNI or Gunja fruit. ____18. 5. kakkharagasaehiM hammamANaM being punished by hundreds of whips. 18. 24. gomaNDavae aNegakhambhasayasaMniviTe A cattle-shed supported by hundreds of pillars. 19. 15. AsAemANIo visAemANIo [ AsvAdayantyaH visvAdayantyaH ] 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. khajUra. A = less; vi = more. . 21. gottAsabha [ gotrAptaka ] One who does cruelty to cattle. - 22. 2-3. jAyaniMduvA yAvi hotyA, AyA jAyA dAraNA viNihAyamAvajanti com : jAtAni-utpannAni apatyAni nirvRtAniniryAtAnItyarthaH yasyAH sA jAtanirdvatA vA'pIti etadevAha-jAtA jAtA dArakA vinighAtamApayate tasyA iti gamyam // nivuyA, Therefore

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92 according to the commentator f; the text itself explains the meaning of bAyaniMduyA. 22. 11-12. ThiivaDiya The rite performed at the birth of a child to wish him perhaps a long life. Com. sthitipatitAM kulakramAgatAM vardhamAnakAdikAM putrajanmakriyAm / 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. caMdasUrapAsaNijjaM 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. aNohaTTie com. yo balAddhastAdau gRhItvA pravartamAnaM nivArayati saH apaghaTTakaH tadabhAvAdanapaghaTTaka: ie not checked from his actions. 24. 2, nicchubhAves was driven out. 24. 3. abbhintarayaM ThAvei 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. maNussaSAgurAparikkhitte surrounded by the

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93 ring of men com; manuSyA bAgureva mRgabandhanamiva sarvataHbhavanAt tathA parikSiptaH yaH sa tathA / 24. 20. avaoDayabaMdhanaH avakoTanena ca - prIvAyAH pazcAdbhAganayanena baMdhanaM yasya sa tathA taM ie bound him bending his neck backward. 25. 2. tibhAgAvasese divase sUlIbhinne kae samANe being impaled on gallows when one-third of the day only remained. 25. 11. jAyamettakaM vadhdhehinti - 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. kolamba a corner in the mountain; com. kolaMba: : prAntaH tatra saMniviSTa:- saMnivezitA yA sA tathA kolaMbo hi loke avanata vRkSazAkhA pramucyate iti upacArataH kandaraprAntaH kolambaH vyAkhyAtaH / - vaMsIkalaMka a hedge made up of the net-work of the strips of bamboo. 27. 2 - 3. gaNThimeyANaM of pickpockets ( pranthibhedAnAM ) saMdhiccheyANaM of those who tear open the walls. khaMDapANaM of those whose clothes consisted in a rag as all their money was squandered by them after wine and gambling. kuDaMge yAvi hotthA was as it were in the bamboo-grove i. e. a strong protection. 27. 13. viNNAyapariNayamette who attained the end (pariNaya = pariNata or pariNama ) of the learning ( viSNAya - bijJAta or vijJAna ) -

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28. 19. dinamamataveyathA who were given the wages in the form of cash or food. Beifssement a aferentes -ya-spades and bamboo-baskets [prasthikA-piTaka ]; both the words mean 'baskets'. 29. 23. jimiyamubhuttaragayAo who had taken their meals and .come after their meals com. jemitAH kRtabhojanAH bhuttottaraM-bhojanAnantaraM AgatA ucitasthAne yAstAstathAH / 29. 26. wife with nooses or snares com : paashkvishessaiH| The com. says: 'dAhAhiti kvacit tatra praharaNavizeSaiH dIrghazApranyastadAtrarUpaiH weapons consisting of a long bamboo-stick with sickle-like blade at one end. 31. 17. kappAyaM giNhai took a suitable tax kalpaH i. e. ucitaH proper and Aya means the income forthcoming from the people. 32. 10. tivaliyaM bhiuDi lalATe sAhA daNDaM sadAvei sent for the commander of the army having contracted his brow in three folds. com. daNDaM ti daNDanAyakam / 33. 17-18 visamaduggagahaNaM Thie gahiyabhattapANe taM daNDaM paDivAlemANe ciTThai 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. visamaduggagahaNaM ti viSama nimnonnataM durga duSpravezaM gahanaM vRkssghm|| 34. 5. uraMureNa-com. uraMureNaM ti sAkSAdityartha / 34. 5-7. sAmeNa...hotyA 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. uvappayANa = upapradAna i. e. dAna.. 34. 7. sIsagabhamA followers. The com: ziSyA evaM ziSyakAsteSo bhramA bhrAntiryeSu te ziSyakabhramAH-athavA, zIrSakaM-zira evaM ziraHkavacaM vA tasya bhramaH avyabhicAritayA zarIrarakSasvena vA te shiirssbhrmaaH| The com. is not sure how to understand the word. 34. 15-16. usmukkaM dasarAtaM pamoyaM ghosAvei-He declared a ten-night festival without fees.usmukkaM ti avidhamAnazulkamahaNam / 35. 1. nAivikiTrehi addhANehi suhehi vasahIpAyarAsehi-with journeys not extended long and with comfortable residence com. 'nAivigiTehiM ti anatyaMtadIdhaiH 'adANehiti prayAnakaiH, 'vasahipAyarAsehi' vaasikpraatbhojnaiH| 36. 20. jahA paDhame i. e. the whole is to be repeated as is found in the previous chapter. 38. 15. kappaNikappAiM karenti make them into pieces and small pieces. The relation of this word is with kRt to cut. ...40. 21. 'mahaM ayomayaM tattaM samajoibhUyaM itthipaDimaM avayAsAvie u being made to embrace an iron statue of a woman strongly heated and hence burning like fire. com. aobhaya'ti bhayomayIM 'tattaM' taptA kathamityAha 'samajohabhUyaM' ti samA tulyA jyotiSA-vahinA bhUtA yA mA tathA taam| 'avayAsAvie' timnmaanitmmaakssigitH|

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96 42. 25. hiyauNDae muscles of the heart. com. hiyayauMDIo tti hRdayamAMsapiNDAn 43. 17. nivvattabArasAhassa who completed the twelfth day after his birth. 45. 20. dinaviyAra [ dattavicAraH ] was given a free com. ' dinna biyAre ' tti rAjJA'nujJAtasaMcaraNaH anujJAta access. vicAraNo vA / 46. 5. appegaiA [ api + ekakikAH ] some. 46. 21. agaNikAyaMsi addahiyA ciTThati were kept burning on fire agaNikAyaMsi i. e. agnikAyAyAm or amno; addahiyA = AdagdhA. 47. 3-4 bahave hatthuNDumANa ya... saMnikkhittA ciTThanti 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. ' itthuDuyANa 'tti aNDUni kASThAdimayabandhanavizeSAH evaM pAdAndukAnyapi 'haDINe ya 'tti haDyaH khoTakA : 'puMja' tti sazikharo rAzi: 'nigara'tti rAzimAtram / 47. 9. kaNaMgara small anchors of stone. com. ' kanagarANa ya ' ti kAya - pAnIyAya naMgarA :- bodhisthanizcalIkaraNapASANAste kanagarA : kAnaMgarA : vA - ISannaMgarA ityarthaH / kalambaca cIrapattANa The com. says zastravizeSaH ; it is difficult to identify what sort of weapon is meant. 47. 22. gaNThibhea a pick-pocket. 51. 11. rasiyAe ya pUieNa ya thividhiviyavaNamuha kimi uttayaMta

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97. paMgalaMtapyaruhiraM-dripping with pus and watery blood, the worms pricking the sores which were giving out pus and blood: Com: --'thivadhivita 'tti anukaraNazabdo'ya 'vaNamuhakimiuttayaMtapagalaMtapUyaphahiraM 'ti vraNamukhAni kRmimiH uttuthamAnAni sarva bhyadhyamAnAni pragalatpUyarudhirANi ca yasya sa tathA tam / .. 51. 20. bhattapANaM paDidaMsei showed all alms to Samana and being permitted by him he took food and drink etc. 51. 20-21. bilamiva pannagabhUeNaM appANeNaM. According to the com, pannagamUtaH nAgakalpaH bhaMgavAn AhArasya rasopalaM. bhanArthamacarvaNAt ; kathaM bhUtamAhAram ?-bilamiva asaMparzatAt ; nAMgo hi bilamasaMspRzan AtmAnaM tatra pravezayati, epaM bhagavAnapyAhAramasaMspRzan rasopalaMbhAnapekSaH snnaahaaryti| 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 acarvaNAt i, e; to avoid the last possibility of enjoying the taste, he did not chew the food like a serpent. In AcArAMga 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. paJcathimilleNaM duvAreNaM [ pAzcamena dvAreNa ] by the western door. - 52. 18-20. aDhAMgA udhveyapADhae...lahuhatthe who had studied the eight branches of the science of medicine. viz. (1) The science of nursing children com: 'kumAramica' ti kumArANAM bAlakAnAM bhRtau poSaNe sAdhu kumArabhRtyaM, taddhi zAstraM kumArabharaNasya kSIrasya doSANAM saMzodhanArtha duSTastanyanimittAnAM vyAdhInAmupazamanArtha ceti / (2) zalAga i. e. the science of medicine where the needle is to be used such as for the diseases of nose, ear etc. com. zalAga ti zalAkAyAH karma zAlAkyaM, taddhi UrdhvajantugatAnAM rogANAM zravaNavadanAdi saMzritAnAmupazamanArthamiti / (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 (sivahatthe ); he had a happiness.giving hand (suhahatye); he had a light hand (lahuhatthe). . 54. 10. ovAthaittae com. upayAcitumiti to ask a favour. 58. 1-2. ahApajjattaM samudANaM gahAya having accepted the alms in a befitting manner. 59. 7-8. viulaM hariyasAgaM uvakkhaDAventi they made him eat green vegetables in a great quantitv.

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99 61.6-7. uppattiyAhi [4] buddhIhi Sce. Trans. P.96. 61. 8. ovIlaNehi com. bhavapIDanaM by rubbing or pressing. 61. 14. afsartfafaqout to whom the remedies were of no avail. 63. 6-7. kAladhammuNNA saMjutte died. 63. 10. no ADhAi no parijANAi did not honour or pay heed. 63. 24. taM na najjai NaM mama keNai kumaraNeNa mArissai I do not understand .( literal: najjai = jJAyate passive voice) by what wretched death they. will kill me. "63. 25. kovaghara i. e. An Anger-house i. e. the hall where queens pass their time when angry or displeased. 64. 5. uppheNaupapheNiyaM com. sakopoSmavacanaM with the words hot with anger i. e. breathing angrily. 64. 15. jattihAmi, the Agmodaya Ed. ghattihAmi; Our Ms. yattIhAmi com: ghattihAmi ti yatiSye; Vaidya jattihAmi = I shall try. . 66. 15. uppi AgAsatalagaMsi kaNagatiMduseNaM kIlamANI viharaha enjoyed playing with a golden ball on a top terrace (of the palace open under the sky ). Proin 67. 8-9. devadattaM dAriyaM pUsanandissa juvaranno bhAriyattAe varera jai vi sA sayaMrajjamukkA-get (lit. choose ) girl Devadatta as the bride of the crown-prince Pusnandi

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190 egen if she requires a dowry of my whole kingdom. 67. 21-22. aftat a ustant or the match is fitting. : 70. 8. Barife qrereas thrust it into the anus of queen Siri. avANa [apAna] 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. tattvArthAdhigamasUtra VII 1-2. himAntasteyAbrahmapariprahebhyaH viratiH vratam // 1 // dezasarvataH aNumahatI

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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) pauSadhopavAsavrata the vow to fast on particular days. (6) upabhogaparibhogaparimANavata the vow to limit the enjoyments of food, drink etc. (7) Bufafgafathers 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 porisI =The first watch of the day ( = puruSapramANachAyA) or 's quarter of a day or night; each watch beginning at noon. sajjhAya = svAdhyAya = the reading of scriptural texts. 77. 10-11. davvasudhdheNaM [0] tiviheNaM tikaraNasudhdheNaM-com: 'davvadhdheNaM ti dravyataH zudhdhena prAzukAdinetyarthaH, ihAnyadapi 'gAhagasudhdheNaM dAyagasudhdheNaM' ti dRzyaM, tatra prAhakazuddhaM yatra grahotA. cAritramuNayuktaH dAyakazudhdhaM tu yatra dAtA audAryAdiguNAnvitaH ata evAha-'tiviheNaM' ti uktalakSaNaprakAratrayayukteneti 'tikaraNasudhdheNaM' ti manovAkkAyalakSaNakaraNatrayasya dAyakasaMbaMdhino vishudhdhtyetyrthH| The alms that are pure in three ways viz. (1) as regards dravya i. e. object itself (2) as regards the prAhaka i. e. the receiver (3) as regards the dAyaka 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. cAuddasahamuddidvapuNNamAsiNIsu com. atroddiSTAamAvAsyA 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 pauSadhopavAsavrata. ... 79. 14. jahA mehe The story of megha is narrated in gAyAdhammakahA ]. i. 79. 16. iriyAsamie 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 Champa, 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 handa) of the fruits of acts good and tad punyapaparupakarmapl alam. 2. Duhavivaga Sk. Dukl avijakala; the fruits of bad acts (pa pakarmafaluni, dukhanam dukhahetutwat. papakarmanam vipakaha).

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The Eleventh: Anga [ 1. Lect. 1. supplied),' and near ii the Cheiya Punnabhadila, (its description). At that time and at that period the venerable houseless monk Suhamma, the disciple of the ascetic Lord Mahavira, 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 possessed' 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 Sunamma, waose neignt was sever. feet like Gautama swami ( here the rest to be supplied from the description of Gautama suami in the Bhagavati Sutra, 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. ] Vivagasuyam. That venerable houseless monk named Jambu 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 Suhamma 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 Mahavira ( 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 Panhavagarana, 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 Vivagasuyam ? Then the venerable houseless monk Suhamma spoke to the houseless monk named Jambu thus : 1 Text ayuhinam paya hinam, Sk. a-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, Jambi, the Samana (as above, down toy who has obtained emancipation has expounded two books comprised in the eleventh Anga, the Vivagasuyam. They are the following: "The fruits of bad acts" and "The fruits of good acts.!" Then Jambu said : " If, Reverend Sir; the Samana ( as above, down to ), who has obtained emancipation, has expounded the eleventh Anga, the Vivagsuyam, in the two books viz. "Thefruits of bad acts" and "The fruits of good acts", how many lectures, then, Reverend Sir, 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 Suhamma spoke to the houseless monk Jambu thus :: "Truly Jambi, the Samana who has made the beginning, who has established the Tirth ( as above down to ) who has obtained emancipation, has delivered ten lectures comprised in the first book, " The fruits of bad acts." They are the following : first the Story of Miyaputta, and secondly of Ujziyaya, thirdly of Abhagga, fourthly of Sagada, fifthly of Vahassai, sixthly of Nandi, seventhly of Umbara, eighthly of Soriyadatta, ninthly of Devadatta and tenthly of Anji.. Then Jambu said : "If. Revernd Sir, the Samana, who has made the beginning and who established the Tirth (as above down to) who has obtained emancipation, has delivered ten lectures

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$2. ] Vivagasuyam, 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 Suhamma spoke to the houseless monk Jambu thus: "Trully, Jambu at that time and at that period there was a city called Miyagama (its description to be given here). Outside of that city of Miyagama 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 Miya, 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 Miyadevi began to rear up

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The Eleventh. Anga [ 1. Lect. 1.. that boy Miyapatta in a secret subterranean house, by means of food prepared secretly. 3. There lived in the city of Miyagama 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 Mahavira (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 Miyagama 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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SSSS 3-4. ] Vivagasuvam. a (as aboveSS 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 SS 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 Miyagama there is a loy, the son of the Kshatriya king Vijaya by Miyadevi 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 Mahavira, and naving done so spoke thus : " Oh, Reverned Sir ! with your permission I wish to see that boy Miyaputta. " The Samana repiied : "Oh, beloved of the gods ! do, as you please." Then that venerable Goyama, having obtained permission from the venerable Samaua Mahavira, 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 Miyagama was. Having done so, he went right through the city of Miyagama to where was situated the palace of Miyadevi. Then that Miyadevi saw the blessed Goyama coming, and having done so she, delighted and

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$ 4. ] Vivagasuyam. 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 Miyadevi : << Oh, beloved of the gods! I have come anon to see your son." Then that Miyadevi decorated with all kinds of ornaments her four sons who were born after Miyaputta 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 Miyadevi 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 Miyadevi 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 Miyadevi thus : " Truly, ob, beloved of the gods ! my religious pontiff, the reverend Samana Mahavira told me that; hence I know it. While 'Miyadevi 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 Miyaputta Then that Miyadevi 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 Miyaputta." Thus that reverend Goyama followed the back of Miyadevi. Then that Miyadevi 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. mukliapotrika 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

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$ 4. ] Vivagasuyam. Goyama, being thus spoken to by Miyadevi covered his face by means of the cloth-piece for the mouth. Then that Miyadevi 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 Miyaputta, 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 Miyaputtaa, 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 Miyadevi, and having done so he went out of the house of Miyadevi, 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 Mahavira 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 Miyagama and went to the house of Miyadevi. Then that Miyadevi, 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 Goyama 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 Mahavira spoke to Goyama thus : " Oh, Goyama ! truly, at that' time and at that period, in this country of Bharaha in the continent of Jambuddiva, there was a city called Sayadu vara which was prosperous and free from any kind of fear (here its description to be given). In that city of Sayaduvara there was a king named Dhanvai (here his description to be given). Not

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$$ 5-6.) Vivagasuyam. 13 very far nor very near from that city of Sayaduvara in the south-easterly direction there was a town called Vijayavaddhamana which was prosperous, free from fear and happy. That town of Vijayavaddhamana had an extent of five hundred villages. In that town of Vijayavaddhamana there was a governor named Ikkai who wis nonreligious (here the remaining epithets to be supplieutdown to) and difficult to be pleased. That. governor Ikkai enjoyed the lordship of those fivehundred villages of the town of Vijayavaddhamara. (here the rest to be supplied down to ) and protected it. Then, that Ikkai used to torture, kill, threaten, whip, and deprive of their wealth the five hundred villages of the town of Vijayavaddhamava 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 Ikkai 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.

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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 Ikkai. 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 Ikkai. 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 ] Vivagasuyam. 1 asthma, 2 cough, 3 fever upto... 16 leprosy. Therefore, oh, beloved of the gods ! the governor Ikkai 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 Ikkai." 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 Vijayavaddhamana, 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 Vijayavaddhamana to the residence of the governor Ikkai; and having clone so they examined the body of the governor Ikkai 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 Ikkai 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,

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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 Ikkai, 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 Miyadevi had an excessive (here the rest to be supplied, down to) and burning with pain

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17 $s 5-6. ] Vivagasuyam. in her body. From the time that the boy Miyaputta entered the womb of the queen Miyadevi in the form of a foetus, she became unpleasant, unwelcome, unbeloved, undesirable, and undear to Vijaya. Then on a certain midnight when .queen Miyadevi 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 Miyadevi 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

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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 Viyadevi 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 Miyaslevi 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 <Page #138
SSSS 6-7. 1 Vivagasuyam. 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 Bharaha 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 Rayanappabha 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 sagarovamas. 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.

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$7.] Vivagasuyam. 21 third region of hell where the maximum duration of life is seven sagarovamas. 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 sumsumara' 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 Mahavideha and will learn. eighteen arts like Dadhapainna (here the same arts to be reproduced down to ) will be emancipated.. Truly, Jambu ! this was taught by the Samana, the blessed Mahavira (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 Vivagasuyam.

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$8 ] Vivagasuyam. 23 Second Leeture THE STORY OF UJZIYAYA : 8. Jambii asked suhamma:- "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 Samana (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 Suhamma spoke to the houseless monk Jambi thus : " Truly, Jambi at that time and at that period there was a city named Vaniyagama which was rich, well-protected and prosperous. In the northeasterly direction of that city of Vaniyagama there was a temple named Daipalasa. In this Duipalasa there was an abode of the demigod Suhamma. In that city of Vaniyagama 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 Vaaiyagama there was a harlot named Kamajzaya 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 Vaniyagama there lived a merchant named Vijayamitta who was rich (here the remaining epithets to be supplied). That Vijayamitta had a wife named Subhadda who was perfect in all her limbs (here the rest to be supplied). That Vijayamitta had a son named Ujziyaya by his wilfe Subhadda 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 Mahavira 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

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$9.] Vivagasuyam, assembly returned. The king also returned. At that time and at that period the eldest disciple of the reverend Samana Mahavira named Indabhoi, 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. BhagavatiSitra), came to the city of Vaniyagama 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

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27 $ 10. ] Vivagasuyam. having lone so he through the midst of the city of Vaniyagatos ( 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 Mahavira he spoke thus : 6 Oh, Venerable Sir, I being permitted by you (icent to ) Vaniyagama (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 Bharaha country in the continent of Jambu there was a city named Hatthinaura which was prosperous (here the rest to be supplied ). In that city of Hatthinaura there was a king named Sunanda who was as powerful as the mountain Mahaya. There all his remaining epithets to be supplied ). In that city of Hatthinaura, 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 Hatthinaura there was, indeed, a formidable cattle-entrapper

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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 Uppala who was perfect (in all her limbs, here the rest to be supplied ). Once upon a time that Uppala, 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 Uppala, 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.

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$ 10. ] . Vivagasuyam 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 ) Uppala, 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 Uppala 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 Uppala thus : " Oh, you beloved of the gods I do not become indiscriminate and fall into

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: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 Hatthinaura 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 lppala. Then that his wife Uppala satisfied that her pregnancy-desire by devouring wine together with those many pieces of flesh of the limbs of cows etc. Then that Uppala, 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 Uppala, 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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SS11. ] Vivagasuyam. 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 SS 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 SS 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 SS 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 Gottasaa 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 SSSS 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 jayaninduya' (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

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3838383 SS12. ] Vivagasuyam. certain time when full nine months of pregnancy were over that house'wife Subhadda 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 Thiivadiya" (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

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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 SS11), performed the worldly on 34

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333 35 SSSS 12-13. ] Vivagasuyam. 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 SSSS 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 Kamajzaya, and he passed his time enjoying many excellent human enjoyments with the courtesan Kamajzaya. 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

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36 The Eleventh Anga [ I. Lect. 2. Kamajzaya and having doue so he kept the courtesan Kamajzaya as his own mistress and having dore so he enjoyed excellent enjoyments with the courtesan Kamajzaya. Then that boy Ujziyaya, being driven out of the house of the courtesan Kamajzay, and being attached, addicted, greedy, deeply loving and thinking of the courtesan Kamajzaya 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 Kamajzaya, and secretly entered the house of the courtesan Kamajzaya 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 Kamajzaya and having done so he saw there the boy Ujziyaya enjoying Caus.

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SSSS 13-14. ] Vivagasuyam. excellent human enjoyments with the courtesan Kamajzaya, 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 SSSS 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 Rayanappabha. 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,

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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 Bharaha 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

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$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 Raynappabha. Then he will be re-born among the reptiles, then a Sumsumara crocodile and so forth just as in the case of the first Miyapuita SS7, 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 Champa situated in the country of Bharaha 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 Champa. 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 Vivagasuyam. 39

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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, Jambu at that time and at that period there was a town called Purimatala which was prosperous ( here ihe rest to be supplied ). In the north-easterly direction of that city of l'urimatala there was a park Amohadamsani, There, there was the temple of the demigod Amohadamsi. In that city of Purimatala there was a king named Mahabbala. In the north-easterly direction on the frontier of that city of Purimatala there was situated a forest-settlement of thieves named Sala 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 Sala, 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. ] Vivagasuyam... 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 Sala, 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 Purimatala, 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 Mahavira arrived on a visit to the city of Purimatala. The assembly of people went out to hear him. The king also went out to hear him. The Religion was expounded by Lord Mahavira. 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 Mahavira (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

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$ 16. ) Vivagasuyam. 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 "kagani' or gunja 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

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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 SS 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 Purimatala in the country of Bharaha in this very continent of Jambuddiva, which was prosperous (here the rest to be supplied ). In that city of Purimatala there was a king Udiyodaya who was as powerful as the mountain Mahaya (here al his remaining epithets to be supplied ). There in that city of Purimatala 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.] Vivagasuyam. 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 Purimatala, 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 Sala, 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. ] Vivagasuyam. 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 Sala, 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 Sala, 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 Thiivadiva-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. ]" Vivagasuyam. 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 Abhaggasena, being taken care of by five nurses (here the rest to be supplied. SS 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 Sala, 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 SS 16, do vn to) deprives the northern people of the city of Purimatala of their wealth etc. Therefore, verily, it is desirable (lit. good) that this information should be given to king Mahabbala in the city of Purimatala." 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 Purimatala 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 Sala, the forest-settlement of thieves, by means of the massacre of many villages (here the rest to be supplied SS 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. ] Vivagasuyam. 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 Sala, 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 SS 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 Purimatala and having done so proceeded to go to the place where Sala, 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 Purinatala 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 Sala, 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 Sala, 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 Purimatala 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 Sala, 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 SS17, 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. ] Vivagasuyam. 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 Sala, 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 Purimatala 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 Sala, the forest settlement of thieves, and there having folded : your hands (and so forth, down to ) you should.

Page #174
$ 20. ] Vivagasuyam.... : 55 speak thus to Abhaggasena, the leader of thieves : * Oh you beloved of the gods ! in the city of Purimatala 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 Purimatala to where Sala, 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 Purimatala 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 Purimatala," 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

Page #175
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 Sala, his forest-settlement (lit. the forest-settlement of thieves) and having done so he went to where the city of Purimatala 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 "

Page #176
57 $ 20. ] Vivagasuyam, 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 Purimatala 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 Parimatala 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

Page #177
58 The Eleventh Anga [ I. Lect. 3. will be 're-born in the region of Rayanappabha, 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-Miyaputta, down to ) region of hell. Then having come out from that he will be reborn as a pig in the city of Vanarasi; 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 Vanarasi. 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 Vivagasuyam.

Page #178
$21. ] Vivagasuyam. 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 Mahaya 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 Sudansana (here her description to be given SS8). 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 Bhadda 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 Mahavira, 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 Bharaha in this very continent of Jambuddiva. There, there was a king named Sihagiri who was as powerful as the mountain Mahaya (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 SSSS 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 'jayaninduya" (a woman

Page #181
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 Sahanjani as a son in the womb of Bhadda, the wife of the householder Subhadda. Then that Bhadda, the wife of the householder, at a certain time when full nine months of her pregancy were over, gave birth to a 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 SS 13, down to) he came in contact with the courtesan Sudarisana. Then that minister Susena, at a certain time, got that boy Sagada to be driven out of the house of the courtesan Sudarisana and Che kept the courtesan Sudarisa na as his own

Page #182
63 $22. ] Vivagasuyam. 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 Sudarisana and (here the rest to be reproduced exactly as in the case of Ujziyaya SS13, down to) not getting remembrance etc. in at a certain anything else, time, secretly entered the house of Sudarisana, and having done so he enjoyed excellent pleasures with Sudarisana. 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 Sudarisana 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 Rayanappabha. Then having afterwards come out from it he will be re-born as a twin in the family of a Matanga--a low-caste in the city of Rayagiha. 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 Sudarisana' by name.' Then that boy Sagada having completed his boyhood will attain tu. youth; and that daughter Sudarisana 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. ] Vivagasuyam. 65 youth and beauty. Then that boy Sagada being enamoured of Sudarisana on account of her form youth and beauty will enjoy with Sudarisana 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 Rayanappabha. 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 Vanarasi; 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 Vana. 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 Mahavideha." ( Here the usual Conclusion is to be inserted.) End of the Fourth Lecture of the First Book of the Seventh Anga called Vivagasuyam.

Page #185
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, Jambun ! at that time and at that period there was a city named Kogambi 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 Sayaniya who was as pouerful as the mountain Mahaya (here the rest to be supplied). He had a queen named Miya. vai. That Sayaniya had a son named Udayana, the prince, born of his wife Miyadevi, who was perfect in every way and he was the Juvarayathe crowned prince (the Prince of Wells, as we call it). That prince Udayana had a queen named Paumavas. That king Sayaniya 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 Vasudatta. That Somadatta had a son named Bahassaidatta born of his wife Vasudatta who was perfect in every way. At that time and at that period Lord Mahavira arrived there on a visit. At that time and at that period reverend Goyama (here the rest to be supplied exactly as in SS 9, down to) descended in the direction of

Page #186
67 $ 24. ] Vivagasuyam. 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 Mahavira replied: " Truly, oh, Goyama / at that time and at that period there was a city named Savvatobhadda in the country of Bharaha 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 Jiyasattu 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 Jiyasattu. 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 Jiyasattin was engaged in fighting with his enemy's army, the family priest Mahesaradatta used to get captured eight

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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 SSSS 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 Vasudatta in this very city of Kosambi. 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 Vasudatta therefore let our son be 'Bahassaidatta' by name." Then that boy Bahassaidatta being nursed by five nurses (here the rest to be supplied SS 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

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SS 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 Sayaniya 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 Udayana as their king. Then that prince Udayana 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 Paumavai, 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 Paumavai was, and -saw the family priest Bahassaidatta enjoying excellent pleasures with queen Paumavai, 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 Rayanppabha. 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 Hatthinaura. 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 Hatthinaura. 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 Mahavideha.. ( Here the usual Conclusion is to be inserted. ), End of the Fifth Lecture of the First Book of the Seventh. Anga called Vivagasuyam.

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$26. ] Vivagasuyam. 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 Jambu at that time and at that period there was a city named Mahura, a park callerl Bhandira, a demigod namerit Sudansana, a king named Siridama. He had a wife named Bandhusiri. They had a son named prince Nandivaddhana who was perfect in every way and who was the crowned prince. That king Siridama 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 Siridama had a barber named Chitta. As he was performing astonishing and diverse duty of a barber to king Siridama, 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 SS 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 Bharaha in this very continent of Jambuddiva, which was prosperous, well-protecteil and happy. In that city of Sihapura 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.

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$25. ] Vivagasuyam. 73 That jailor Dujjohana had many 'uttiyas'-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, 'hadis' -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

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$26. ] . Vivagasuyam. 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 Sagarovamas. "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 Siridama 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 SS12, down to) began to grow up. Then that prince Nandisena completed his boyhood (here the rest to be supplied SS 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, SSSS 5-6, down to) harem, desired to kill king Siridama (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 Siridama. Then that prince Nandisena not getting any opportunity (lit. weak point) of killing king Siridama, 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

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SS 27. ] Vivagasuyam. even to the harem of king Siridama, and you often perform the duties of a barber to king Siridama; therefore oh, you beloved of the gods! if you thrust a razor in the neck of king Siridama 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 Siridama 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 Siridama was and having folded his hands spoke thus to king Siridama in secret: Truly, oh, lord! the prince Nandisena being greedy of the kingdom (here the rest to be supplied SSSS 5-6, down to) desires to kill you and to himslef enjoy and protect the royal sovereignty. Then that king Siridama having heard and listened to this matter from the barber Chitta and, therefore, being greatly enraged (here the rest to be supplied SS13) 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 SSSS 6-7, down to) of acts 66 done 77

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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 Rayanappabha. 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 Hatthinaura. 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 Mahavideha, 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 Vivagasuyama.

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SS23. ] Vivagasuyam. Seventh Lecture. THE STORY OF UMBARADATTA. 79 (The Introduction to the Third Lecture in the usual terms, is to be inserted here.) 28. Truly, Jambu at that time and at that period there was a city named Padalasanda, a park named Vanasanda and a demigod named Umbaradatta. In that city of Padalsanda there was a king named Siddhatha. In that city of Padalasanda there was a householder named Sagaradatta who was rich and prosperous. He had a wife named Gangadatta. That Sagaradatta 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 SS 3, down to) the assembly returned. At that time and at that period reverend Goyama (here the rest to be supplied exactly as in SS 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 Padalasanda 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

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$28. ] Vivagasuyam. 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 SS9, 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 SS4, 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

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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 Bharaha 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 Dhannantari 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 Dhannantari 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. ] Vivagasuyam. 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 'sumsumara' 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, down 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 Sagarovamas. Now, the house'wife Gangadatta was "Jayaninduya' (a woman who gives birth to dead children). She gave birth to children who died

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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) Gangadatta was keeping awake for family affairs the following thought occured to ber: "Truly, I have been enjoying excellent human enjoyments with the householder Sagardatta 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 Sagardatta, 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 Padalasanda, and having clone so to go outside it to where the abo te of the demigod Umbaradatta is, and per.

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85 $28. ] Vivagasuyam. 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 Sagaradatta was and having done so she spoke thus to the householder Sagaradatta : "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 Sagaradatta spoke thus to his wife Gangadatta : "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 Gangadatta. Then that house'wife Gangadatta, being permitted to fulfil her desire by the householder Sagaradatta, 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 Padalz

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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. Dhannantari, having

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$ 28. ] Vivagasuyam, afterwards come out of that nell, was born as a son in the womb of the house wife Gangadatta. in the city of Pada 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 Padalasanda 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 Sagardatta was and having done so she spoke to the householder Sagardatta thus : << Blessed are those mothers ( here the rest to be supplied as 'above, down to ) satisfy their pregnancy-desire etc.

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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 Gangadatta. Then that Gangadatta, being permitted by the householder Sagardatta, 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

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$ 28. ] Vivagaguyam. 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. Sagaradatta met with death at the time of surcease ( exactly as in the case of the merchant Vijayamitta SS 12 ). Gangadatta 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 Rayanappabha. Then he will wander into worldly existence (exactly as in the case of Miyaputta, down to) will be re-born in

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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 Mahavideha. (Here the usual Conclusion is to be inserted.): End of the Seventh Lecture of the First Book of the Seventh Anga called Vivagasuyam.

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$29. ] Vivagasuyam. 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 Samuddadatta 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 Samuddadatta. who was perfect in every way. At that time and at that period Lord Malaviru arrived there on a visit (here the rest to be supplied SS 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 SS 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

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92 The Eleventh Anga [ I. Lect. 8. and pathetic words on account of a fish-bone stuck into his throat and who was vomitting every 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 Mahavira was (here the rest to be supplied SS 4, down to) asking of his previous birth (here the rest to be supplied $$ 3-6, down to) the reverend Samana Mahavira spoke : "Truly, oh, Goyama ! at that time and at that period there was a city named Nandipura in the country of Bharaha in this very continent of Jambuddiva. There ruled king Mitta. That king Mitta had a cook named Siria who was irreligious (here the rest to be supplied SS 5-6, down to) difficult to be pleased. Many fishermen, hunters and bird-catchers of that cook Siria, who were paid wages either in cash or in food, used to kill every morning many sanhamachha' fish--small fine fish (here the rest to be supplied, down to) "padagas'-a kind of fish and aipadagas'-also a kind of fish as well as goats (here the rest to be supplied $$ 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

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$ 29. ] Vivagasuyam. 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, "kala' 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-"muddiya', pieces of flesh seasoned with the juice of 'kavittha' fruits, pieces of flesh seasoned with pomgranates-'dalima,' 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

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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 SSSS 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 Samuddadatta "Jayaninduya" (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 SS 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 SSSS 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

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SS 29. ] Vivagasuyam. 95 many. Sanhamachhas'-kind of fish ( here the rest to be supplied as above, down to ) padagas and aipadagas' (kinds of fish),-by means of draining off water from lakes-dahagalana,' 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, "Jambha' nets, 'tisira' nets, 'bhisira' nets, 'dhisara' nets, 'visira' nets, "hilliri' nets, 'zilliri' nets, jalas', angles to catch fish-galas', 'kudapasa' 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) 'padagas' and "aipadagas' (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

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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 "Vuinayiki, (3) the talent acquired by PracticeKarmaji' and (4) Developeit talent or the talent acquired by maturity oj age- Parinamiki,* 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 Sirisirivalakalia Part I. pp. 9 to 35.

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$ 29. ] Vivagasuyam. 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 Rayanappabha and will wander into worldly existence exactly as in the case of Miyaputta 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 Hatthinaura. 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 Mahavideha. ( Here the usual Conclusion is to be inserted.) 'End of the Eighth Lecture of the First Book of the Seventh Anga called Vivagasuyama.

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98 The. Eleventh Anga [ 1. Lect. 9. The Ninth Lecture. THE STORY OF DEVADATTA. (The Introduction to the Ninth Lecture in the usual terms, is to be inserted here.) 30. Truly, oh, Jambu ! at that time and at that period there was a city named Rohidaa which was prosperous, well protected and happy. In it there wasa park called Pudhavivadansaa, a demigod named Dharana, a king named Vesamanadatta, his queen numed Siri and the boy Pisanandi who was the crowned prince. In that city of Rohidaa there dwelt a householder named Datta who was rich and prosperous. He had a wife named Kanhasiri. That Datta had a daughter named Devadatta by his wife Kanhasiri, 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 Mahavira 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 SS 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 SS. 9, down to being impaled on the gallows. Then the following idea occured to Goyama (and went

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SS 30. ] Vivagasuyam. 99 away exactly as before SS 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 Bharaha in this very continent of Jambaddiva, 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 Dharani and others. That king Mahasena had a son named Sihasena, the prince, by his wife Dharani, who was perfect in every way and who was the crowned prince. Then at a certain time the parents of that prince Sihasena 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 Sihasena accept the hands of five hundred excellent princesses such as Sama and others on one and the same day. Then they offered him excellent gifts in five hundreds. Then that prince Sihasena enjoyed with those five hundred queens such as Sama and others. Then at a certain time that king Mahasena met with death. Then Sihasena removed the dead body of his father (here the rest to be supplied 25, down to) he (Sihasen a) became the king as powerful as the mountain Mahaya. Then that king Sibasepa being greatly enamoured of (4) the queen Sama 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 Sama, 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 Sama by means of fire, poison or weapons." They thoughi so and awaited the several opportunities (lit. intervals, weak-points and holes) of killing queen Sama. Then that queen Sama, getting intimation about this matter spoke thus: "Truly, oh lord ! the 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 depress@d at heart. Then that king Sihasena, coming to know about this matter, went to where the Anger-house was and where queen Sama was and having done so he found queen Sama 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. Vivagasuyam. 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 Sama (and so forth as above, down to) summoned each other and spoke thus: "Truly king Siharaha, being greatly enamoured of queen Sama, 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 Sama: "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 Sihasepa 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. ] Vivagasuyam. 103 bbing, finding no protection and having no shelter, met with death. Then that king Sihasena, 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 Sagarovamas. 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 Rohidaa. 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 Devadatta by name." Then that Devadatta, being nursed by the five kinds of nurses ( here the rest to be supplied SS 12, down to ) grew up. Then that girl Devadatta, 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 Devadatta, 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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104 The Eleventh Anga [ I. Lect. 9. other side, king Vesamanadatta, 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 Devadatta playing with a golden ball in an open space; and being struck with wonder at the youth and beauty of the girl Devadatta, 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 Devadatta, the daughter of the householder Datta born of his wife Kannasiri, 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 Devadatta, the daughter of Datta born of his wife Kannasiri, as the wife of the crowned prince Pusanandi 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. ] Vivagasuyam.. 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 Devadatta, your daughter born of your wife Kanbasiri, as the wife of the crowned prince Pisanandi. Therefore, if you think oh, you beloved of the gods ! that this union (of Pisanandi and Devadatta) is proper, good, praiseworthy and suitable, then give Devadatta as a wife to the crowned prince Pasanandi; 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 happilu 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 Devadatta, 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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SS 30. ] Vivagasuyam. 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 Devadatta 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 Pasanandi and the bride Devadatta 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 Pisanandi accept the hand of the bride Devadatta. Then that king Vesamana made the bride Devadatta accept the hand of Pusanandi 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 Devadatta with abundant food (4) and garments, scents, garlands and ornaments (arid so forth, down to) dismissed them. Then that prince Pasanandi paseed his time enjoying with Devadatta 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 Pusanandi removed his dead body and so forth $ 11, down to) Pasanandi became a king. Then that king Pisa. nandi became greatly devoted to his mother, queen Siri, and every morning he used to go to where queen Siri was and having done so he used to fa!l down at the feet of queen Siri and having done so he used to give her an oil-bath with sayapaga '-oil boiled a hundred times in a concoction of medicinal herbs, and "sahassapaga'-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 Siri 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 Devadatta was keeping awake at mid-night for family affairs the following thought (5) occurred to her : "Truly, king Pusanandi is, in this way, passing his time being greatly devoted to his

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SS 31. ] Vivagasuyam. mother queen Siri, and on account of this distraction I am not able to enjoy excellent human pleasures with king Pusanandi. It is better, therefore, on my part, to kill Siridevi 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 Siri. 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 Siridevi was and having done so she saw Siridevi 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 (palas'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 Siri, crying with a very loud sound, met with death. Then the maid servants of that queen Siri, having heard the sound of (her) crying, went to where queen Siri was and having done so they saw there queen Devadatta running away. Then. they approached queen Siri and found her lifeless, devoid of consciousness and destitute of life, and 1: 109

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110 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 Pusanandi was and having done so they spoke to him thus : "Truly oh, lord ! queen Siri has been, at an immature time, been deprived of life by queen Devadatta. Then that king Pusanandi, 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 Pusanandi getting composed after a moment removed the dead body of queen Siri, 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 Devadatta to be arrested and has got her to be brought to the gallows in that manner. Truly, in this way oh, Goyama ! queen Devadatta experiences (here the rest to be supplied SS 13, down to) of acts done previously." Then Goyama asked : "Oh, Venerable Sir ! where will queen Devadatta 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 Vivagasnyam. 111 the region of Rayanappabha. 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 Mahavideha. (Here the usual Conclusion is to be inserted.) End of the Ninth Lecture of the First Book of the Eleventh Anga called Vivagasuyam.

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112 The Eleventh Anga [ I. Lect. 10. Tenth Lecture. THE STORY OF ANJU. (The Introduction to the Tenth Lecture in the usual terms, is to be inserted here.) 32. Truly, Jambu ! at that time and at that period there was a city named Vaddhamanapura, a park named Vijayavaddhamana, a demigod Manibhadda 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 Anju 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 SS 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 SS 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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SS 32. ] Vivagausyan. 113 that time and at that period there was a city named Indapura in the country of Bharaha in this very continent of Jambu. There ruled king Indadatta. There also was a courtezan named Pudhavisiri ( Here her description is to be given ). Then that courtezan Pudhavisiri, 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 SS 14), enjoyed excellent human pleasures in the city of Indapura. Then that harlot Pudhavisiri, 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 Vaddhamanapura, Then that house'wife Piyangu after nine months of her pregnancy were over gave birth to a daughter. She was given the name Anjusiri. (Here the rest is to be supplied exactly as in the case of Devadatta). 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 Anji and selected her for himself as the minister Tetali does in the 8

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The Eleventh Anga [ I. Lect. 10. Gnatadharmakatha Sitra, 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 Anju 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 SSSS 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 SSSS 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 Anju, 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 Anju, being thus overpowered by that pain, has become emaciated, hungry, lean and produces harsh and piteous sounds. In this way, oh, Goyama ! queen Anju experiences (here the rest to be supplied SS 13, down to) of acts done previously. * See the foot-note on page 96. 114

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$32. ] Vivagasuyam. 115 Then Goyama asked: Oh, Venerable Sir! where will queen Anju go having met with death here at the time of surcease? Where will she be re-born." The Samana answered: "Oh, Goyama ! queen Anji, 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 Rayanappabha. 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 Mahavideha 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 Vivagasuyam. The first book Duhavivaga (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. ] Vivagasuyam Second Book. called Suhavivaga 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. Jambu (here the rest is to be supplied SS 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) Subahu, (2) Bhaddanandi, (3) Sujaa, (4) Suvasava, (5) Jinadasa, (6) Dhanapati, (7) Mahabbala, (8) Bhaddanandi, (9) Mahacchanda and (10) Varadatta.

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118 The Eleventh Anga [ II. Lect. 1. Then Jambu asked : " If Reverend Sir, the Samana ( 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 Jambi : " Truly, oh Jambu ! at that time and at that period there was a city named Hatthisisa which was prosperous, wellprotected and happy. In the north-easterly direction outside that city of Hatthisisa 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 Kayavanamalapiya which was divine (here its remaining epitheis are to be supplied). In that city of Hatthisisa there was a king named Adinasattu who was us powerful as the mountain Mahaya ( and so forth ). That king Adinasattu had an inner-appartment consisting of one thousand queens such as Dharini and others. Now, at a certain time that queen Dharini, 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 Mehakumara ( Sk. Meghakumara) in the Gnatadharmakatha Sutra, the Sixth Anga, down to] the prince Subabu attained to youth

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SS 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 Mahabala in the Bhagavati Sutra, 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 time in enjoying with those five hundrd princesess (here the rest is to be supplied exactly as in the case of Mahabala in the Bhagavati Sutra ). At that time and at that period the Samana, the blessed Mahavira, arrived there on a visit. ( Here the rest is to be supplied, down to) the assembly went to hear him. The king Adinasattu also went (exactly as king Koniya in the Aupapatika Sutra ). The prince Subahu also went in a chariot exactly as Jamali (in the Bhagavati Sutra, down to the Samana expounded the law and the king and the assembly of people returned. Then that prince Subahu, 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 malavrayaim, Skr. mala-vratani, or great vows' of the monks. The latter are given in Ay. II, 15, pp. 1311., the former in Ov. SS 57, see also Yog. II, 18-114. In the Gujarati paraph. to (v. SS 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 uvasaga 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, SS 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 Subahu, 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 Indabhui, 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 sikkhavvayaim), Skr. chatvari shiksi-padadni (or siksavratani, ef. Yog. II, II, III, 117), or the four disciplinary vows (Guj. paraph. dharin ni sikshar 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 Sirisirivalakaha 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 SS 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 Subahu, 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 Bharaha 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-jatismarana (here the rest is to be supplied SS 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. ] Vivagasuyam.. 123 Hatthinaura 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 SS 28, down to ) who was possessed of a pure lesya' ( 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 Goyamsami in the second lecture ), and took permission of the elderly monk Dhammaghosa ( here the rest is to be supplied SS 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 samsara-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 Hatthinaura 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 Dharani, the

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* SS 33. ] Vivagasuyam. . 125 queen of king Adinasattu, in this very city of Hatthisisa. Then that queen Dharani, 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 ! Subahu has obtained and acquired such human prosperity. Then Goyama asked : " Oh Venerable Sir ! will the prince Subahu 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 Mahavira and passed his time in practising asceticism and penance. Then, at a certain time that Samana, Lord Mahavira, went out of the temple of the demigod Kayavanamala, out of the park Pupphaga and out of the city of Hatthisisa, and moved outside on his religious journeys. Then that prince Subahu, 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 Subahu 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 Subahu 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 Mahavira; 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 Samana, the blessed Mahavira; 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 Mahavira, Therefore, if the Samana, the blessed Mahavira, 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 ] Vivagasuyam. Then the Samana, the blesse. Mahavira, having known this desire of the prince Subahu, while wanciering on his religious journeys from place to place, came to where the city of Hatthinaura was, to where the park Pupphaga was and to where the temple of the demigod Karuvanamalapiya 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 Subahu also went out to hear him sitting in it chariot and with great prosperity (exactly as namali in the Bhagavati Sutra). The Saman; expoundel the Law. The assembly of persons and the king returnel. Then that prince (Subahu, having heard and listened to the religious serri on of the Samana, the blessed Malavira, and being greatly delighted and pleased, asked the permission of his parents exactly as in the case of Mehakurnare in the Bhagavati Sutra. 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-Bhambhayari (Sk. Brahmachari ). Then that houseless monk Subahu studied from the worthy elderly monks of the Samana, the blessed Mahavira, the eleven Angas such as the Samaiya * --i.e. the Acharanga * Simaiya ( Sk. Samiyika ) is another name of the first Anga, the Acharanga Sutra.

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128 The Eleventh Anga [ II. Lect. 1. Sutra 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 Sanamkumara heaven. Then having dropped down from at heaven' he will be re 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 Mahasukka 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 Maha 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, Jambu. 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 Vivagasuyam.

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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, Jambu ! at that time and at that period there was a city named Usabhapura, a park named Thubhakaranda, a demigod named Dhanna, a king named Dhana vaha who had a queen named Sarassai. [11ere everything else is to be supplied exacily as in the case of Subahu 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 Mahavira, the religious iluty of a Savagaa layman, the asking of the previous birth of Bhaddanandi by Goyamsami, Mahavira explaining that he was, in his former birth, il prince nimed Vijayata, in the city of Pundarikini, in the country of Mahavideha, hail made the Tirthankara Jugabahu accept the gifts of alms, his human birth was decided and he was then born as Bhaddnandi. ( Here the rest is to be supplied as in the case of Subahu, down to ) he will get emancipation in the country of Mahavideha, will be finally enlightened, will be liberated, will get

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SS 34. ] Vivagasuyam. 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 Virapura, a park named Manorama, a king named Virakanhamitta who had a queen named Siri; they had a prince named, Sujaa who had five hundred wives such as Balasiri and others. The arrival of the Samana, the asking of the previous birth of Sujaa by Goyamasami, 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 Subahu ( and all other things are to be supplied here exactly as in the case of Subahu, down to ) will be liberated in the country of Mahavideha. ( 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 Vasavadatta who had a queen named Kanha; they had a prince named Suvasava who had five hundred wives such as Bhadda 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 Dharapala in the city of Kosambi 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 Sogandhiya, a park named Nilasoa, a demigod named Sukala, a king nained Appadihaa who had a queen nam:d Sukanna, and they had a prince named Mahachanda who had a wife named Arahadatta who had given birth to a son named Jindasa. The arrival of the Tirthankara, the expounding of the previous birth of Jinadasa 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 Seyasoya, a demigod named Virabhadda, a king named Piyachanda who had a queen named Subhadda and they had a prince named Vesamana who was a crowned prince and who had five hundred wives such as Siridevi and

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SS 34. ] Vivagasuyam. 133 others with whom his marriage had taken place, the arrival of the Tirthankara ( 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 Manivaya and he had made a houseles monk Sambhutivijaya 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 Rattapaa, a king named Bala who had a queen named Subhadda and they had a prince named Mahabbala who had five hundred wives such as Rattavai and others with whom his marriage had taken place, the arrival of the Tirthankara ( and so forth, down to ) the expounding of the previous birth of Mahabbala by Mahavira viz. that he was .a householder named Nagadatta 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 Virasena,

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134 The Eleventh Anga [ II. Lects. 2-10. a king named Ajjunna who had a queen named Tattavati and they had a prince nam d Bhaddanandi who had five hundred wives such as Siridevi 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 Mahaghosa and he hud made a houseless monk Dhammasiha 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 Champa, 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 Sirikanta and others. ( and so forth, down to the expoun liniy of the previous birth of Mahachanila by Maliavira viz. that he was a king named Jiyasatti in the city of Tiginchhi and had made a houseless monk named Dhammaviriya 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, Jambil, at that time and at that

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SS 34. ] Vivagasuyam. 135 period there was a city named Sayaya, a park named Uttarakuru, a demigod named Pasamiya, a king named Mittanandi who had a queen named Sirikanta and they had a prince nained Varadatta who had five hundred queens such as Varasena and others, the arrival of the Tirthankara, the acceptance of the religious duty of a Savaga--a layman, asking of the previous birth of Varadatta by Goyamsumi, the deciding of the human birth, and the expounding of the previous birih by Maharira viz. that he was a king named Vimalavahan in the city of Satadu vara 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 Subahu 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 Mahavideha 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 Maha 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 Jambu 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 Vivagasuyam. End of the Eleventh Anga called Vivagasuyam. A Bow to the Suyadevata* : There are two books of the Vivagasuyam viz. Duhavivaga--the Fruits of Bad Acts, and Subavivaga--the Fruits of Good Acts. In Dubavivaga there are ten lectures each having only one chapter and they are to be studied in ten days. The same is the case with Subavivaga. ( Here the rest is to be supplied exactly as in the case of the Ayara i.e. the Acharanga Sutra. ) Suyadevata ( Sk. Shrutadevata ) the deity presie ding over the Shruta or the Sacred Literature.

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// vipAkasUtravRttiH // tvA zrIvardhamAnAya, varddhamAnazrutAdhvane / vipAkazrutazAstrasya vRttikeyaM vidhAsyate // 1 // [ pR. 3 ] vipAkazrutamiti kaH zabdArthaH / ucyate, vipAkaHpuNyapAparUpakarmaphalaM ' tatpratipAdanaparaM zrutaM - ' Agamo' vipAkazrutam / idaM ca dvAdazAGgasya pravacanapuruSasyaikAdazamaGgaM / iha ca ziSTasamayaparipAlanArthaM maGgalasambandhAbhidheyaprayojanAni kila vAcyAni bhavanti / tatra cAdhikRtazAstrasyaiva sakalakalyANakAri sarvavedipraNItazrutarUpatayA bhAvanandIrUpatvena maGgalasvarUpAt na tato bhinnaM maGgalamupadarzanIyam 1 abhidheyaM ca zubhAzubhakarmaNAM vipAkaH, sa cAsya nAmnaivAbhihitaH / prayojanamapi zrotRgatamanantaraM karmmavipAkAvagamarUpaM nAmnaivoktamasya / yatkila karmavipAkAvedakaM zrutaM tat zRNvatAM prAyaH karmavipAkAvagamo bhavatyeveti, yattu niHzreyasAvAptirUpaM paramparAprayojanamasya tadAptapraNItatayaiva pratIyate / naM hyAptA yatkathaJcinniHzreyasArthaM na bhavati tatpraNayanAyotsahante AptatvahAneriti / sambandho'pyupAyopeyabhAvalakSaNo nAmnaivAsya pratIyate / tathAhiidaM zAstramupAyaH karmmavipAkAvagamastUpeyamiti / yastu guruparvakramalakSaNasambandho'sya tatpratipAdanAyedamAha / "

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teNaM kAleNa' mityAdi, asya vyAkhyA- teNaM kAleNaM teNaM samaeNaM 'ti tasmin kAle tasmin samaye, NakAro vAkyAlaGkArA. rthatvAt ekArasya ca prAkRtabhavatvAt / kAlasamayayoH ko vizeSaH ? ucyate, sAmAnyo vartamAnAvasarpiNIcaturthAMrakalakSaNaH kAlo viziSTaH punastadekadezabhUtaH samaya iti, athavA tena kAlena hetubhUtena tena samayena hetubhUtenaiva / ' hottha' tti abhavat , yadyapi idAnImadhyasti sA nagarI tathA'pyavasarpiNIkAlasvabhAvena hIyamAnatvAdvastusvabhAvAnAM varNakagranthoktasvarUpA sudharmasvAmikAle nAstIti kRtvA'tItakAlena nirdezaH kRtH| 'vaNNao 'tti 'riddhisthimiyasamiddhe' tyAdi varNako'syA avagantavyaH, sa caupapAtikavad draSTavyaH / 'punnabhadde ceie' ti pUrNabhadrAbhidhAne 'caitye' vyantarAyatane / ' ahApaDirUvaM jAba viharai 'tti anenedaM sUcitaM draSTavyam-" ajjasuhamme there ahApaDirUvaM uggihai ahA. uggiNhittA saMjameNaM tavasA appANaM bhAvemANe viharai " tatra yena prakAreNa pratirUpaH-sAdhUcitasvarUpo yathApratirUpo'tastamavagrahaM-Azrayamiti 'viharai' Aste / 'jAmeva disaM pAunbhUyA' yasyA dizaH sakAzAt ' prAdurbhUtA' prakaTIbhUtA AgatetyarthaH ' tAmeva disiM paDigayA' tasyAmeva dizi pratigatetyarthaH / / 'sattussehe 'tti saptahastotsedhaH saptahastapramANa ityarthaH // 'jahA goyamasAmI tahA' iti yathA gautamo bhagavatyAM varNitaH tathA'yamiha varNanIyaH / kiyadUraM yAvat ? ityAha-' jAva jhANakoTTo 'tti ' jhANakoTThovagae' ityetatpadaM yAvadityarthaH , sa

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[3] " cAyaM varNakaH - ' samacauraMsa saMThANa saMThie vajjarisahanArAyasaMdhayaNe ' tti vizeSaNadvayamapIdamAgamasiddhaM ' kaNagapulaganighasapamhagore' kanakasya - suvarNasya yaH pulako -lavastasya yo nikaSaH - kaSapaTTe rekhAlakSaNaH tathA pamha 'tti padmagarbhastadvad gauro yaH sa tathA, ' tattatave ' taptaM - tApitaM tapo yena sa tathA, evaM hi tena tapastaptaM yena karmANi saMtApya tena tapasA svAtmA'pi taporUpaH saMtApito yato'nyasyAsaMspRzyamiva jAtamiti, mahAtava prazastatapAH bRhattapA vA, ' urAle ' bhImaH atikaSTatapaH kAritayA pArzvavarttinAmalpasattvAnAM bhayajanakatvAdudAro vA pradhAna ityarthaH ' ghoraH ' nirghRNaH parISahAdyarAtivinAze " anyairduranucaraguNaH ' ghoratavassI ' gheoraistapobhistapasvI 'ghorabaMbhaceravAsI' ghore - alpasattvaduranucaratvena dAruNe brahmacarye vastuM zIlaM yasya sa tathA ucchUDhasarI re' ucchUDham - ujjhitamiva ujjhitaM zarIraM yena tatpratikarmatyAgAt ' saMkhittaviulate ulesse' saMkSiptA zarIrAntarvartinItvAdvipulA ca - vistIrNA anekayojanapramANakSetrAsthitavastudahanasamarthatvAt tejolezyA - viziSTatapojanyalabdhivizeSaprabhavA tejojvAlA yasya sa tathA 'uDDuMjANU ' zudrapRthivyAsanavarjanAt aupagrahikaniSayAyA abhAvAca utkaTukAsanaH sannupadizyate UrdhvaM jAnunI yasya sa UrdhvajAnuH 'aho - siro' adhomukho nordhvaM tiryagvA vikSiptadRSTiriti bhAvaH 'jhANakoTThovagae ' dhyAnameva koSTho dhyAnakoSThastamupagato yaH sa tathA ' viharai 'ti -- saMjameNaM tavasA appANaM bhAvemANe viharai' ityevaM dRzyaM, 'jAyasaDDe' pravRttavivakSitArthazravaNavAJchaH yAvatkaraNAdidaM dRzyaM ' jAyasaMsae' pravR 6 9

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[ 8 ] " tAnirddhAritArthapratyayaH 'jAyakouhalle ' pravRttazravaNautsukyaH 3 ' utpannasaDDhe ' prAgabhavadudbhUtazravaNavAJchaH, utpannazraddhatvAt pravRttazraddhaH ityevaM hetuphalavivakSaNAnna punaruktatA, evaM uppannasaMsae utpannako halle 3 saMjA yasaDDe saMjAyasaMsae saMjAyakouhalle 3 samuppannasaDe samuppannasaMsae samuppannakouhalle 3 ' vyaktArthAni navarameteSu padeSu saMzabda: prakarSAdivacanaH / anye vAhuH - ' jAtazraddho ' jAtaprazna vAJchaH 1, so'pi kuto ?, yato jAtasaMzaya: 2, so'pi kuto ?, yato jAtakutUhala: 3, anena padatraye - NAvagraha uktaH, evamanyena padAnAM trayeNa trayeNa IhA 1 vAya 2 dhAraNA 3 uktA bhavantIti, ' tikkhutto 'tti 'trikRtvaH ' trIn vArAn AyAhiNa ' tti AdakSiNAt - dakSiNapArzvAdArabhya pradakSiNo- dakSiNapArzvavartI AdakSiNa pradakSiNo'tastaM ' vaMdai 'tti stutyA 'namaMsai 'tti namasyati praNAmataH // " iha yatkaraNAdidaM dRdayaM ' sussUsamANe nama'samANe viNaeNaM paMjaliuDe abhimuhe 'tti vyaktaM ca // [pR. 4] 'duhavivAgA yatti 'duHkhavipAkAH pApakarmaphalAni duHkhAnAM vA - duHkhahetutvAt pApakarmaNAM vipAkAste yatrAbhidheyatayA santyasau 'varaNANagara' miti nyAyena duHkhavipAkAH - prathama zrutaskandhaH, evaM dvitIyaH sukhacipAkAH, ' tae NaM 'ti tataH - anantaramityarthaH // " ' miyautte ' ityAdigAthA, tatra ' miyautte 'ti mRgAputrAbhidhAnarAjasutavaktavyatApratibaddhamadhyayanaM mRgAputra eva 1, evaM sarvatra,

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[ 5 ] navaram 'ujjhiyae 'tti ujjhitako nAma sArthavAhaputraH 2, 'abhagga' tti sUtratvAdabhagnaseno vijayAbhidhAnacaurasenApatiputraH 3, 'sagaDe 'tti zakaTAbhidhAnasArthavAhasutaH 4, 'bahassai 'tti sUtratvAdeva bRhaspatidatanAmA purohitaputraH 5, naMdI' tti sUtratvAdeva nandivarddhano rAjakumAraH 6, 'uMbara 'tti sUtratvAdeva udumbaradatto nAma sArthavAhasutaH, 'soriyadatte' zaurikadatto nAma matsyabandhaputraH 8, cazabdaH samuccaye 'devadattA yatti devadattA nAma gRhapatisutA 9, caH samuccaye 'aMjU ya' tti aJjUnAmasArthavAhasutA 10, cazabdaH samuccaye, iti gAthAsamAsArthaH, vistarArthastu yathAsvamadhyayanArthAvagamAdavagamya iti / / evaM khalu'tti ' evaM ' vakSyamANaprakAreNa 'khalu' vAkyAlaGkAre savvouyavaNNao 'tti sarvartukakusumasaMchanne naMdaNavaNappagAse ityAdirudyAnavarNako vAcya iti, cirAie 'tti cirAdikaMcirakAlInaprArambhamityAdivarNakopetaM vAcyaM, yathA puurnnbhdrcaitymauppaatike| [pR. 5] 'ahINavannao'tti 'ahINapunnapaMciMdiyasarI re' ityAdivarNako vAdhyaH 'attae 'tti AtmajaH-sutaH 'jAiaMdhe' tti jAtyandho-janmakAlAdArabhyAndha eva 'huMDe yatti huNDakazca sarvAvayavapramANavikalaH / 'vAyavve 'tti vAyurasyAstIti vAyavo-vAtika ityarthaH, ' AgiI Agiimette 'tti aGgAvayavAnAmAkRtiH-AkAraH kiMvidhA ? ityAha-AkRtimAtraM-AkAramAtraM nocitasvarUpamityarthaH /

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'rahassiyaM 'ti rAhasike janenAvidite 'phuTTahaDAhaDasIsa 'tti sphuTitakezasaMcayatvena vikIrNakezaM 'haDAharDa 'ti atyarthaM zIrSa-ziro yasya sa tathA, ' macchiyAcaDakarapahayareNaM'ti makSikANAM prasiddhAnAM caTakarapradhAno-vistaravAn yaH prahakaraH-samUhaH sa tathA athavA makSikAcaTakarANAM-tadvandAnAM yaH prahakaraH sa tathA tena 'aNijjamANamagge'tti 'ancIyamAnamArgaH ' anugamyamAnamArgaH, malAvilaM hi vastu prAyo makSikAbhiranugamyata eveti 'kAlaNavaDiyAe 'tti kAruNyavRttyA - vittiM kappemANe 'tti jIvikAM kurvANaH // ___jAva samosarie 'tti iha yAvatkaraNAt 'puvvANupulviM caramANe gAmANugAmaM dUijjamANe' ityAdivarNako dRzyaH, 'taM mahayA jaNasadaM ca 'tti sUtratvAnmahAjanazabdaM ca, iha yAvatkaraNAt 'jaNabRhaM ca jaNabolaM ce' tyAdi dRzya, tatra janavyUhaH-cakrAcAkAraH samUhastasya zabdastadabhedAjjanavyUha evocyate'tasta bola:-avyaktavarNo dhvaniriti / 'iMdamahe i vatti indrotsavo vA, iha yAvatkaraNAt ' khaMdamahe vA ruddamahe vA jAva ujjANajattA i vA, jannaM bahave uggA bhogA jAva egadisiM egAbhimuhA' iti dRzyam , ito yadvAkyaM tadevamanusarttavyaM, sUtrapustake sUtrAkSarANyeva santIti, 'tae NaM se purise taM jAiaMdhapurisaM evaM vayAsI-no khalu devANuppiyA ! ajja miyaggAme nayare iMdamahe i vA jAva jattA i vA jannaM ee uggA jAva egadisiM egAbhimuhA NiggacchaMti, evaM khalu devANuppiyA ! samaNe bhagavaM mahAvI re jAva iha samAgae iha saMpatte iheva miyaggAme Nagare migavaNujjANe ahApaDirUvaM

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/ 7 ] uggahaM uggiNhittA saMjameNaM tavasA appANaM bhAvemANe viharai, tae NaM se aMdhapurise taM purisaM evaM vayAsI' iti // [pR. 6.] 'vijayassa tIse ya' dhamma' tti idamevaM dRzyaM * vijayassa ranno tIse ya mahaimahAliyAe parisAe vivittaM dhammamAikkhai jahA jIvA bajhaMtI' tyAdi pariSad yAvat parigatA 'jAiaMdhe'tti jAterAramyAndho jAtyandhaH, sa ca cakSurupadhAtAdapi bhavatItyata Aha-'jAyaaMdhArUve ' tti jAtaM-utpannamandhakaM-nayanayorAdita evAniSpatteH kutsitAGgaM rUpaM-svarUpaM yasyAsau jAtAndhakarUpaH // 'aturiyaM' ti atvaritaM manaHsthairyAt , yAvatkaraNAdidaM dRzyam'acavalamsaMbhaMte jugaMtarapaloyaNAe viTThIe purao riyaM' ti tatrAcapalaMkAyajApabhyAbhAvat kriyAvizeSaNe caite, tathA ' asaMbhanta' bhramarahitaH yuga-yUparatatpramANo bhRbhago'pi TugaM tasyAntare-madhye pralokanaM yasyAH sA tathA tayA dRSTayA-cakSuSA 'riyaM 'ti IryA-gamanaM tadviSayo mArgo'pIryA'stAM 'jeNeva ' ti yasmin deshe|| [pR. 7.] 'haTTa jAva 'tti iha ' haTThatuTThamANaMThie' ityAdi dRzyam, ekArthAzcaite zabdAH // " havvaM 'ti zIghram // 'jao NaM 'ti yasmAt // 'jAyA yAvi hotthA' cApyabhavadityarthaH // [pR. 8.] 'vatthapariyaTTa 'ti vastraparivartanam //

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[ 8 ] 'se jahAnAmae' tti tadyathA nAmeti vAkyAlaGkAre / 'ahimaDe i vA sappakaDevare i vA' iha yAvatkaraNAt 'gomaDe i vA suNahamaDe i vA' ityAdi draSTavyam // 'tao vi NaM 'ti tato'pi-ahikaDevarAdigandhAdapi / 'aNidvatarAe ceva 'tti aniSTatara eva gandha iti gamyate, iha yAvatkaraNAt ' akaMtatarAe ceva apiyatarAe ceva amaNunnatarAe ceva ceva amaNAsatarAe ceva 'tti dRzyam, ekArthAzcaite / 'mucchie ' ityatra 'gaDhie giddhe ajho banne' iti padatrayamanyad dRzyam, ekArthAnyetAni catvAryapIti // 'ajjhathie' ityatra 'ciMtie kapie patthie maNogae saMkappe' iti dRzyam, etAnyapyekArthAni / ___'purAporANANaM duccinnANaM' ihAkSaraghaTanA 'purANAnAM' jaraThAnAM kakkharaDIbhUtAnAmityarthaH 'purA' pUrvakAle 'duzcIrNAnAM' prANAtipAtAdiduzcaritahetukAnAM 'duppaDikaMtANaM' ti duHzabdo'bhAvArthastena prAyazcittapratipattyAdinA apratikrAntAnAM-anivartitavipAkAnAmityarthaH, 'asubhANaM 'ti amukhahetUnAM 'pAvAgaM 'ti pApAnAM durAtvabhAvAnAM 'kammANaM 'ti jJAnAvaraNAdInAm // [pR. 9.] 'puvvabhave ke Asi' ityata evamadhyeyaM-' kiMnAmae vA kiMgotte vA' tatra nAma yAdRcchikamabhivAnaM gotraM tu-yathArthakulaM vA ' kayaraMsi gAmaMsi vA nagaraMsi vA kiM vA daccA kiM vA mocA kiM vA

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samAyarettA kesi vA purAporANANaM duccinnANaM duppaDikkaMtANaM asuhANaM pAvANaM kammANaM pAvagaM phalavittivisesaM paJcaNubbhavamANe viharai 'tti // 'goyamA itti gautama ityevamAmantryeti gamyate // 'ridvitthimie 'tti RddhipradhAnaM stimitaM ca-nirbhayaM yattathA, 'vaNNao 'tti nagaravarNakaH, sa caupapAtikabaddaSTavyaH, 'adara-sAmaMte' tti nAtidUre na ca samIpe ityarthaH, 'kheDe 'tti dhUlIprAkAraM // 'riddha' tti 'risthimiyasamiddhe ' iti draSTavyam ; ' Abhoe 'tti vistAraH 'raTauDe 'tti rASTrakUTo-maNDalopajIvI rAjaniyogikaH // 'ahammie 'tti adhArmiko yAvatkaraNAdidaM dRzyam-' adhammANue adhammiTe adhammapaloI adhammapalajaNe adhammasamudAcAre adhammeNaM ceva vittiM kappemANe dussIle duvae ' tti tatra adhArmikatvaprapaJcanAyocyate-' adhammANue ' adharma-zrutacAritrAbhAvaM anugacchatItyadharmAnugaH; kuta etadevamityAha-adharma eva iSTo-vallabhaH pUjito vA yasya so'dhamiSThaH atizayena vA'dharmI-dharmavarjita ityadhammiSThaH, ata evAdharmAkhyAyI-adharmapratipAdakaH adharmakhyAtirvA-avidyamAna dharmo'yamityevaMprasiddhikaH, tathA'dharma pralokayati-upAdeyatayA prekSate yaH sa tathA, ata evAdharmaprarajanaH-adharmarAgI ata evAdharmaH samudAcAraH-samAcAro yasya sa tathA, ata evA dharmeNa-hiMsAdinA vRtti-jIvikAM kalpayan san duHzIla:-zubhasvabhAvahInaH durvatazca-vratavarjitaH duSpratyAnandaHsAdhudarzanAdinA nAnanyanta iti /

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[..] [ pR. 10.] -- AhevaccaM 'ti adhipatikarma, yAvatkaraNAdidaM dRzyaM-po revaccaM sAmittaM bhaTTittaM mahattaragattaM ANAIsaraseNAvaccaM kAremANe 'tti tatra purovartivaM-agresaratvaM svAmitvaM-nAyakatvaM bhartRtvapoSakatvaM mahattarakatvaM-uttamatvaM AjJezvarasya-AjJApradhAnasya yatsenApatitvaM tadAjJezvarasenApatyaM kArayan-niyogikairvidhApayan pAlayan svayameveti // ___ 'karehi ya 'tti karaiH-kSetrAdyAzritarAjadeyadravyaiH * bharehi ya 'tti teSAmeva prAcuryaiH, "viddhohi yatti vRddhibhiH-kuTumbinAM vitIrNasya dhAnyasya dviguNAdebrahaNaiH, vRttibhiriti kvacit , tatra vRttayo-rAjAdezakAriNAM jIvikAH ?, 'ukkoDAhi yatti laJcAbhiH 'parAbhaehi ya' tti parAbhavaiH 'dejjehi ya' anAbhavadAtavyaiH 'bhejjehi ya ' tti kuntakam-etAvadrvyaM tvayA deyamityevaM niyantraNayA niyogikasya dezAdeyatsamappaNamiti, laMchaposehi yatti laJchA:-cauravizeSAH saMbhAvyante teSAM poSAH-poSaNAni taiH, 'AlIvaNehi yatti vyAkulalokAnAM moSaNArthaM grAmAdipradIpanakaiH 'paMthako hi yatti sArthadhAtaiH 'uvIlemANe 'tti avalIpayan-bAdhayan // 'vihammemANe 'tti vidharmayan--svAcArabhraSTAn kurvan 'tajjamANe ' tti kRtAvaSTambhAn tarjayan-jJAsyatha re yanmama idaM ca idaM ca na datsvetyevaM bheSayan 'tAlemANe ' tti kazacapeTAdibhistADayan 'nidhaNe karemANe 'tti nirdhanAn kurvan viharati / / 'tae NaM se ikkAI sTukUDe vijayavaddhamANassa kheDarasa satkAnAM bahUNaM rAIsaratalavaramADaMbiyakoDuMbiyasedvisatthavAhANaM ' iha 'talavarAH'

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[ "] rAjaprasAdavanto rAjotthAsainikAH 'mADambikAH' maDambAdhipatayo maDambaM ca-yojanadvayAbhyantare'vidyamAnaprAmAdinivezaH sannivezavizeSaH zeSAH prasiddhAH, // kajjesu' tti kAryeSu-prayojaneSu anippanneSu 'kAraNesu 'tti si sAdhayiSitaprayojanopAyeSu viSayabhUteSu ye mantrAdayo vyavahArAntAsteSu, tatra mantrAH-paryAlocanAni guhyAni-rahasyAni nizcayAH-vastunirNayAH vyavahArAH-vivAdAsteSu viSayeSu // 'eyakamme' etaddhayApAraH etadeva vA kAmyaM-kamanIyaM yasya sa tathA, 'eyappahANe ' tti etatpradhAnaH etanniSThA ityarthaH, 'eyavijje' tti eSaiva vidyA-vijJAnaM yasya sa tathA ' eyasAmAyAre ' tti etajjItakalpa ityarthaH 'pAvakammaM ' ti azubhaM-jJAnAvaraNAdi 'kali- . kalusaM ' ti kalahahetukaluSaM malImasamityarthaH // jamagasamagaM 'ti yugapat 'rogAyaMka' tti rogA-vyAdhayasta evAtaGkAH-kaSTajIvitakAriNaH / 'sAse' ityAdi zlokaH, 'joNisUle tti apapAThaH 'kucchisUle' ityasyAnyatra darzanAt , 'bhagaMdale 'tti bhagandaraH 'akArae' tti arocakaH, 'acchiveyaNA' ityAdi zlokAtiriktaM, 'udare' tti jalodaraM / zRGgATakAdayaH sthAnavizeSAH / [pR. 11 ] 'vijjo' tti vaidyazAstre cikitsAyAM ca kuzalaH 'vijjaputto va 'tti tatputraH * jANuo va 'tti jJAyakaH-kevalazAstrakuzala: 'tegicchio va 'tti cikitsAmAtrakuzalaH 'atyasaMpayANaM dalayai 'tti arthadAnaM karotItyarthaH,

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[ 12 ] 'satyakosahatthagaya 'tti zastrakozo-nakharadanAdibhAjanaM haste gato-vyavasthito yeSAM te tathA // ___ 'avadahaNAhi ya' tti dambhanaiH 'avaNhANehi ya ' tti tathAvidhadravyasaMskRtajalena snAnaiH * aNuvAsaNAhi ya' tti apAnena jaThare tailapravezanaiH ' batthikammehi ya 'tti carmaveSTanaprayogeNa ziraHprabhRtInAM snehapUraNaiH gude vA vAdikSepaNaiH / niruhehi yatti niruhaH-anuvAsa eva kevalaM dravyakRto vizeSa: 'sirAvehehi ya' tti nADIvedhaiH 'tacchaNehi ya'tti kSurAdinA tvacastanUkaraNaiH 'gehipacchahi ya 'tti hRsvaistvaco vidAraNaiH / sirovatthIhi ya 'tti zirAbastibhiH zirasi baddhasya carmakozakasya dravyasaMskRtatailAdhArapUraNalakSaNAbhiH, prAguktabastikarmANi sAmAnyAni anuvAsanA niruhazirobastayastu tadbhedAH 'tappaNAhi ya' tti tarpaNaiH snehAdibhiH zarIrabRMhaNaiH 'puDapAgehi ya' tti puTapAkAH-pAkavizeSaniSpannA auSadhivizeSAH 'challIhi ya' tti challayo-rohiNIprabhRtayaH 'siliyAhi yatti zilikAH-kirAtatiktakaprabhRtikAH 'guliyAhi ya' tti dravyavaTikAH 'osahehi ya' tti auSadhAni-ekadravyarUpANi ' bhesajjehi ya ' tti bhaiSayAni-anekadravyayogarUpANi pathyAni ceti / [pR. 12 ] * saMta 'tti zrAntA dehakhedena 'taMta' tti tAntA manaHkhedena-'paritaMta' tti ubhayakhedeneti 'rajje ya raTe ya' ityatra

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[ 13 ] yAvatkaraNAdidaM dRzyaM- kose ya koDAgAre ya vAhaNe ya 'tti, 'mucchie gaDhie giddhe ajjhovavaNNe'tti ekArthAH, 'AsAemANe' tyAdaya ekArthAH, 'aTTaduhaTTavasaTTe'tti Arto manasA duHkhito-duHkhaato dehena vazAttastuindriyavazena pIDitaH, tataH karmadhArayaH, 'ujjalA' iha yAvatkaraNAdidaM dRzyaM-' viDalA kakkasA pagADhA caMDA duhA tivvA durahiyAsa 'tti ekArthA eva, ' aNivA akaMtA appiyA amaNunnA amaNAmA' ete' pi tathaiva // 'puvvarattAvarattakAlasamayaMsi 'tti pUrvarAtro-rAtreH pUrvabhAga apararAtro-rAtreH pazcimo bhAgastallakSaNo yaH kAlasamayaH-kAlarUpaH samayaH sa tathA tatra 'kuDuMbajAgariyAe 'tti kuTumbacintayetyarthaH, 'ajjhathie 'tti AdhyAtmikaH AtmaviSayaH, iha cAnyAnyapi padAni dRzyAni, tadyathA-'ciMtie 'tti smRtirUpaH * kappie 'tti buddhyA vyavasthApitaH 'patthie 'tti prArthitaH prArthanArUpaH 'maNogae 'tti manasyeva vRtto bahiraprakAzitaH saMkalpa:-paryAlocaH, 'iTTe 'tyAdIni paJcaikArthikAni prAgvat , 'dhijje 'tti dhyeyA 'vesAsiya'tti vizvasanIyA 'aNumaya' tti vipriyadarzanasya pazcAdapi matA anumateti, 'nAma ti pAribhASikI saJjJA 'goyaM 'tti gotraM-AnvarthikI sa veti // 'kimaMga puNa 'tti kiM punaH 'aMga' ityAmantraNe 'gabbhasADaNAhi ya' ti zAtanAH-garbhasya khaNDazo bhavanena patanahetavaH 'pADaNAhi ya' tti pAtanAH yairupAyairakhaNDa eva garbhaH patati 'gAlaNAhi ya itti maiMgoM dravIbhUya kSarati 'mAraNAhi yatti maraNahetavaH / /

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[ 14 ] [pR. 13 ] * akAmiya 'tti nirabhilASAH 'asayaMvasa' tti asvayaMvazA' aTTanAlio'ti aSTau nADayaH-zirAH ' abhitarappavahAu' tti zarIrasyAbhyantara eva rudhirAdi sravanti yAstAstathocyante, 'bAhirappavahAu 'tti zarIrAdvahiH pUyAdi kSaranti yAstAstathoktAH, etA eva SoDaza vibhajyante 'aTTe 'tyAdi, kathamityAha-'duve duve 'tti dve pUyapravAhe dve ca zoNitapravAhe, te ca kvetyAha-'kannaMtaresu' zrotrarandhrayoH, evametAzcatasraH, evamanyA api vyAravyeyAH, navaraM dhamanyaH-koSThakahaDDAntarANi 'aggiyae'ti agniko bhasmakAbhidhAno vaayuvikaarH| [pR. 14 ] 'jAiaMdhe' ityatra yAvatkaraNAt 'jAimUe' ityAdi dRzyaM, 'huMDaM 'ti avyavasthitAGgAvayavaM ' aMdhArUvaM 'ti andhAkRtiH, 'bhIyA' ityatraitadRzyaM 'tatthA ubbiggA saMjAyabhayA' bhayaprakarSAbhidhAnAyaikArthAH zabdAH, 'karayale 'tyatra 'karayalapariggahiyaM dasaNahaM matthae aMjaliM kaTu' iti dRzyaM, 'navaNha ' mityatra 'mAsANaM bahupaDipunnANa' mityAdi dRzya, tathA 'jAiaMdha' mityAdi ca, * saMbhaMte 'ti utsukaH uThAe uTTei 'tti utthAnenottiSThati, 'paya'tti prajAH-apatyAni, 'rahassigayaMsi' tti rAhasyike vijane ityarthaH // ___'purA porANANaM'ti purA-pUrvakAle kRtAnAmiti gamyam ata 'eva purANAnAM' cirantanAnAm, iha ca yAvatkaraNAt 'duccinnANaM duppaDikaMtANaM' ityAdi 'pAvagaM phalavittivisesa 'mityantaM draSTavyam /

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[ 15 ] 'ahampie' ityatra yAvatkaraNAdidaM dRzyaM-'bahunagaraniggayajase sUre daDhappahArI 'ti, vyaktaM ca / - 'kAlamAse 'tti maraNAvasare / 'sAgarovama jAva 'tti 'sAgaropamaTTiIesu neraiyattAe' draSTavyam / [pR. 15 ] 'jAikulakoDIjoNippamuhasayasahassAI 'ti jAtau-paJcendriyajAtau kulakoTInAM yonipramukhAni-yonidvArakANi yonizatasahasrANi tAni tathA / 'joNIvihANaMsi 'ti yonibhede / 'khaliNamaTTiya 'tti khalInA-AkAzasthAM chinnataToparivartinI mRttikAmiti / / 'ummuka jAva 'tti ' ummukkabAlabhAve vinayapariNayamette jovvaNagamaNupatte 'tti dRzya, tatra vijJa eva vijJakaH sa cAsau pariNatamAtrazcabuddhayAdipariNAmApana eva vijJakapariNatamAtraH / / [pR. 16] 'aNaMtaraM cayaM caitta 'tti anantaraM zarIraM tyaktvA cyavanaM vA kRtvA / 'jahAdaDhapainne 'tti aupapAtike yathA dRDhapatijJAbhidhAno bhavyo varNitastathA'yamapi vAcyaH, kasmAdevamityAha-sA ceva 'tti saiva dRDhapratijJasambandhinI asyApi vaktavyateti, tAmeva smarayannAha

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[ 16 ] 'kalAo 'tti kalAstena gRhISyante dRDhapratijJeneva yAvatkaraNAca pravadhyAgrahaNAdiH tasyevAsya vAcyaM, yAvatsetsyatItyAdi padapaJcakamiti, tataH setsyati-kRtakRtyo bhaviSyati bhotsyate-kevalajJAnena sakalaM jJeyaM jJAsyati mokSyati-sakalakarmavimukto bhaviSyati parinirvAsyati-sakalakarmakRtasantAparahito bhaviSyati, kimuktaM bhavati ! sarvaduHkhAnAmantaM kariSyatIti // // prathamAdhyayanavivaraNam / / // ujjhiye|| [pR. 16 ] * ahINe'tti ahINapuNNapaciMdiyasarI retyarthaH, yAvatkaraNAt ' lakvaNavaMjaNaguNovaveyA mANummANappamANapaDipunasujAyasavvaMgasuMdaraMgI' tyAdi draSTavyaM, tatra lakSaNAni-svastikAdIni-vya anAni-maSItilakAdIni guNAH-saubhAgyAdayaH mAnaM-jaladroNamAnatA unmAnaM-arddhabhArapramANatA pramANaM-aSTottarazatAGgulocchrayateti, 'bAvattarIkalApaMDiyaM 'tti lekhAdyAH strINAM tu vijJeyA eva prAya iti, 'causadvigaNiyAguNovaveyA' gItanRtyAdIni vizeSataH paNyastrIjanocitAni yAni catuSpaSThirvijJAnani te gaNikAguNAH athavA vAtsyAyanoktAnyAliGganAdInyaSTo vastUni tAni ca pratyekamaSTabhedatvAccatuHSaSTibhavantIti, catuHSaSTayA gaNikAguNairupetA yA sA tathA, ekonatriMzadvizeSA ekaviMzatI ratiguNA dvAtriMzaca puruSopacArAH kAmazAstraprasiddhAH /

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[ 17 ] 'navaMgamuttapaDibohiya' tti dve zrotre dve cakSuSI dve ghrANe ekA jihvA ekA tvak ekaM ca manaH ityetAni navAGgAni suptAnIva suptAni yauvanena pratibodhitAni-svArthagrahaNapaTutAM prApitAni yasyAH sA tathA -- aTAnsadesIbhAsAvisAraya 'tti rUDhigamyaM 'siMgArAgAra cAruvesa' tti zRGgArasya-savizeSasyAgAramiva cAraveSo yasyAH sA tathA, ' gIyaraigadhanvanaTTakusala' tti gItaratizcAsau gandha-nATyakuzalA ceti samAsaH, gandharva nRtyaM gItayuktaM nATyaM tu nRtyameveti, 'saMgayagaya' tti 'saMgayagayabhaNiyavihiyavilAsasalaliyasalAvaniuNajuttovayArakusale' ti dRzyaM saGgatAni-ucitAni gatAdIni yasyAH sA tathA, salalitAH-prasannatopetA ye saMlApAsteSu nipuNA yA sA tathA, [pR. 17.] yuktAH-saGgatA ye upacArA-vyavahArAsteSu kuzalA yA sA tathA, tataH padatrayasya karmadhArayaH, 'suMdarathaNa' tti etenedaM dRzyaM- suMdarathaNajahaNavayaNakaracaraNanayaNalAvaNNavilAsakaliya' tti vyaktaM navaraM jaghanaM-pUrvakaTIbhAgaH lAvaNyaM-AkArasya spRhaNIyatA vilAsaH -strINAM ceSTAvizeSaH 'Usiyajjhaya' tti UrvIkRtajayapatAkA sahasralAbheti vyaktaM vidinnachattacAmarabAlavIyaNIya' tti vitIrNarAjJA prasAdato dattaM utraM cAmararUpA vAlavyajanikA yasyAH sA tathA, 'kannIrahappayAyA yAvi hotya' tti karNIrathaH-pravahaNaM tena prayAtaMgamanaM yasyAH sA tathA 'vADapI' ti samuccaye ' hottha ' tti abhavaditi, ' AhevaccaM' ti Adhipatyam-adhipatikarma, iha yAvatkaraNAdidaM dRzyaM- poravaccaM' purovartitvaM-agresaratvamityarthaH 'bhartRtvaM'

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[18] poSakatvaM ' svAmitvaM ' svasvAmisambandhamAtraM ' mahattaragattaM ' mahattaratvaM zeSavezyAjanApekSayA mahattamatAm ' ANAIsaraseNAvaccaM ' AjJezvaraHAjJApradhAnI yaH senApatiH - sainyanAyakastasya bhAvaH karma vA AjJezvarasenApatyam AjJezvarasenApatyamiva AjJezvarasenApatyaM kAremANA ' kArayantI parai: ' pAlemANA ' pAlayantI svayamiti // ahINa' tti ' ahINapunnapaMcidiyasarIre ' tti vyaktaM ca, yAva tkaraNAdidaM dRzyaM ' lakkhaNa vaMjaNaguNovavee' ityAdi / 6 -- 'bhUI' ityatra yatkaraNAt 'nAme aNagAre goyamagotteNa 1mityAdi ' saMkhittaviulateyale se ' ityetadantaM dRzyaM // ' chachaTTeNaM jahA pannattIe ' tti yathA bhagavatyAM tathedaM vAcyaM, ' tacaivaM- dveNaM aNikkhitteNaM tavokammeNaM appANaM bhAvemANe viharaha, taNaM se bhagavaM goya dukkhamaNapAraNa gaMsi' 'paDhama' ityatra yAvatkaraNAdidaM dRzyaM padamAe porisIe sajjhAyaM karei bIyAe porisIe jhANaM jhiyAi tajhyAe porisIe aturiyamacavalamasaMbhaMte muhapottiyaM paDile hei bhAyaNavatthAiM paDilehei bhAyaNANi pamajjati bhAyaNANi uggAddeha jeNeva samaNe bhagavaM mahAvIre teNAmeva uvAgacchad 2 samaNaM bhagavaM mahAvIraM vaMdai namasai 2 evaM bayAsI - icchAmi NaM bhaMte / tujjhehiM anbhaNuNNAe samANe chaTukkhamaNapAraNagaMsi vANiyagAme nagare uccanIya majjhimakulAI gharasamudANarasa bhikkhAyariyAe aDittae ' gRheSu bhikSArthaM bhikSAcaryayA - bhaikSasamAcAreNATitumiti vAkyArthaH, 'ahA

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[ 19 ] suhaM devANuppiyA ! mA paDibaMdha' skhalanAM mA kurvityarthaH, 'tae NaM bhagavaM goyame samaNeNaM 3 abbhaNunnAe samANe samaNassa 3 aMtiyAo paDinikkhamai aturiyamacavalamasaMbhaMte jugaMtarappaloyaNAe diTThie purao riyaM sohemANe ' tti / / saMnadvavaddhavammiyaguDie' tti saMnaddhAH sannahatyA kRtasannAhAH tathA baddhaM varma-tvaktrANavizeSo yeSAM te baddhavarmANasta eva baddhakamikAH, tathA guDA-mahAstanutrANavizeSaH sA saMjAtA yeSAM te guDitAstataH karmadhAgyaH, 'uppIliyakacche ' tti utpIDitA-gADhatarabaddhA kakSA urobandhanaM yeSAM te tathA tAn ' udAmiyaghaMTe' tti uddAbhitA-apanItabandhanA pralambitA ityarthaH ghaNTA yeSAM te tathA tAn 'nANAmaNirayaNavivihagevije' tti nAnAmaNiratnAni vividhAni graiveyakAni-grIvAbharaNAni uttarakaJcukAzca-tanutrANavizeSAH santi yeSAM te tathA, ata eva 'paDikappie' tti kRtasannAhAdisAmagrIkAn 'jhayapaDAgavarapaMcAmelaArUDhahatyArohe ' dhvajAH-garuDAdiSvajAH patAkAH-garuDAdivarjitAstAbhirvarA ye te tathA pazca AmelakAH-zekharakA yeSAM te tathA ArUDhA hastyArohA-mahAmAtrA yeSu te tathA, tataH padatrayasya karmadhArayo'tastAn , 'gahiyAuhappaharaNA' gRhItAni AyudhAni praharaNAya yeSu athavA AyudhAnyakSepyANi praharaNAni tu kSepyANIti // __ 'sannaddhabaddhavammiyaguDie ' si etadeva vyAkhyAti-' AvidaguDe osAriyapakkhare 'si AviddhA-parihitA guDA yeSAM te tathA,

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[ 20 ] guDA ca yadyapi hastinAM tanutrANaM rUDhA tathA'pi dezavizeSApekSayA'zvAnAmapi saMbhavatIti, avasAritA-avalambitAH pakkharAH-tanutrANavizeSA yeSAM te tathA tAn , 'uttarakaMcuiyaocUlamuhacaMDAdharacAmara thAsagaparimaMDiyakaDiya' tti uttarakaJcukaH-tanutrANa vizeSa eva yeSAmasti te tathA, tathA'vacUlakairmukhaM caNDAdharaM-raudrAvarauSThaM yeSAM te tathA, tathA cAmaraiH thAsakaizca-darpaNaiH parimaNDitA kaTI yeSAM te tathA, tataH karmadhArayo'tastAn , 'uppIliyasarAsaNapaTTIe'tti utpIDitAkRtapratyaJcAropaNA zarAsanapaTTikA-dhanuryaSTirbAhupaSTikA vA yaiste tathA tAn , 'piNiddhagevijja' tti pinaddhaM-parihitaM aveyakaM yaiste tathA tAn , vimalavarabaddhaciMdhapaTTe' vimalo varo baddhazcihnapaTTo-netrAdimayo yaiste tathA tAn / [pR. 18. ] ' avauDagabaMdhaNaM' ti avakoTakena-kRkATikAyA adhonayanena bandhanaM yasya sa tathA tam , 'ukkhittakannanAsaM' ti utpATitakarNanAsikaM nehatuppiyagataM' ti snehasnehitazarIra 'bajjhakakkhaDiyajuNiyaccha' ti vadhyazcAsau karayoH-hastayoH kaTyAM-kaTIdeze yugaM-yugmaM nivasita iva nivasitazceti samAso'tastam, athavA vadhyasya yatkarakaTikAyugaM-nindyacIvarikAdvayaM tannivasito yaH sa tathA taM // ___ 'kaMTheguNarattamalladAmaM' kaNThe-gale guNa iva-kaNThasUtramiva raktaM-lohitaM malladAma-puSpamAlA yasya sa tathA taM 'cunaguMDiyagAyaM'

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[ 21 ] gairikakSodAguNDitazarIraM ' cunnayaM ' ti saMtrastaM 'bajjhapANapIyaM ' ti vadhyA bAhyA vA prANAH-ucchvAsAdayaH pratItAH priyA yasya sa tathA taM 'tilaMtilaM ceva chijjamANaM' ti tilazazchidyamAnamityarthaH 'kAgaNimaMsAI khAviyaM ' kAkaNImAMsAni tadehautkRttahUsvamAMsakhaNDAni khAdyamAnaM 'pAvaM ' ti pApiSThaM 'khakkharasaehi hammamANaM 'ti kharkharA-azvottrAsanAya carmamayA vastuvizeSAH sphuTitavaMzA vA tairhanyamAnaM-tADyamAnaM 'appaNo se sayAI ti Atmana:-AtmIyAni 'se' tasya svkaani| ___'ajjhathie' AtmagataH, ihedamanyadapi dRzyaM 'kappie' kalpito-bhedavAn kalpiko vA-ucitaH 'ciMtie' smRtirUpaH 'patthie'prArthito bhagavaduttaraprArthanAviSayaH 'maNogae ' tti aprakAzita ityarthaH saMkalpo-vikalpaH 'samuppajjitthA' samutpannavAn ' aho NaM ime purise purAporANANaM duccinnANaM duppaDikkaMtANaM asubhANaM pAvANaM kammANaM pAvagaM phalavittivisesaM paccaNubbhavamANe viharai, na me diTThA garagA vA neraiyA vA paJcakkhaM khalu ayaM purise nirayapaDirUviyaM veyaNaM veei tti kachu' ityetatprathamAdhyayanoktaM vAkyamAzrityAdhikRtAkSarANi gamanIyAnIti // ___ 'riddhi ' tti -- rithimiyasamiddhe' ityAdi dRzya, tatra RddhabhavanAdibhirvRddhimupagataM stimitaM-bhayavarjitaM samRddhaM-dhanAdiyuktamiti // ___'mahayAhi0' iha ' mahayAhimavaMtamalayamaMdaramahiMdasAre' ityAdi dRzyaM, tatra mahAhimavadAdayaH parvatAstadvatsAraH pradhAno yaH sa tathA

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[ 22 ] * pAsAIe' ityatra 'pAsAIe darisaNije abhirUve paDirUve ' tti dRzya, tatra prAsAdoyo-manaHprasannatAhetuH darzanIyo-yaM pazyacakSurna zrAmyati abhirUpaH-abhimatarUpaH pratirUpaH-draSTAraM prati rUpaM yasyeti // [pR. 19] 'nagaravalIvadde ' ityAdau balIbardA-barddhitagavAH paDDikA-hasvamahiSyo hasvagostriyo vA vRSabhAH-sANDagamaH ' kUDagAhe' tti kUTena jIvAn gRhNAtIti kUTagrAhaH // 'ahammie' tti dharmeNa carati vyavaharati vA dhArmikastanniSedhAdadhArmikaH, yAvatkaraNAdidaM dRzyam-' ahammANue ' adharmAnpApalokAn anuga chatItyadharmAnugAH 'ahammi?' atizayenAdharmodharmarahito'dharmiSThaH 'ahammakhAI' adharmabhASaNazIlaH adhArmika prasiddhiko vA ' adhammapaloI ' adharmAneva-parasambandhidoSAneva pralokayati-prekSate ityevaMzIlo'dharmapralokI 'ahammapalajjaNe' adharma eva-hiMsAdau prarajyate-anurAgavAn bhavatItyadharmaparo janaH ahammasamudAcAro' adharmarUpaH samudAcAraH-samAcAro yasya sa tathA 'ahammeNaM ceva vittiM kappamANe ' tti adharmeNa-pApakarmaNA vRttiM'jIvikAM kalpayamAnaH-kurvAgaH tacchIla ityarthaH 'dussIle ' duSTazIla: 'duvvae' avidyamAnaniyama iti 'duppaDiyANaMde' duSpratyAnandaHbahubhirapi santoSakAraNairanutpadyamAnasantoSa ityarthaH / 'ahINa' ti 'ahINapuNNa paMceMdiyasarI re' tyAdi dRzyam //

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[ 23 ] 'Avannasatta' tti garbhe samApannajIvetyarthaH / 'dhannAo NaM tAo ammayAo' tti ambA-jananyaH, iha yAvatkaraNAdidaM dRzyaM-'punnAo NaM tAo, tAsiM ammayANaM suladdhe jammajIviyaphale' tti vyaktaM ca // _ 'uhehi ya ti gavAdInAM stanoparibhAgaiH 'thaNehi yatti vyaktaM 'vasaNehi ya' tti vRSaNaiH--apDaiH 'cheppAhi ya' tti punchaH kakudai:skandhazikharaiH 'vahehi ya' tti vhai:-skandhaiH karNAdIni vyaktAni 'kaMbalehi ya' tti sAsnAbhiH 'solliehi ya' tti pakvaiH 'taliehi ya' tti snehena pakvaiH 'bhajjiehi ya' tti bhraSTaiH 'parisukkehi yatti svataH zoSamupagataiH 'lAvaNehi ya' tti lavaNAsaMskRtaiH surA -tandula dhavATichallIni pannA madhu ca-mAkSikaniSpannaM merakaM-tAlaphalanippannaM jAtizca-jAtikuramaNa madyameva sIdhu ca guDhaghAtakIsaMbhavaM prasannA-drAkSAdidravyajanyA nanaHprasattiheturiti / ' AsAemANIo' tti vizeSeNa khAdayantyo'pameva tyajantya kharjUgaderiva paribhAemANI o' tti dadatyaH 'parijhuMjamANIo' tti sarvamupabhuJjAnAH alpamapyaparityavyanyaH zuSkA-zuSkeva zu'kA rudhirakSayAt 'bhukkha' tti bhojanAkaraNAdvInabalatayA bubhukSAyuktena bubhukSA ata eva nimIMsA 'olugga' tti avarugNA-bhagnamanovRttiH 'oluggasarIrA' bhagnadehA 'Nitteya' tti gatakAntiH 'dINavimaNavayaNa' tti dInA-dainyavatI vimanAH-zUnyacittA hINA ca-bhIteti karmadhArayaH, ' dINavimaNavayaNa'

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[ 24 ] tti pAThAntaraM, tatra vimanasa iva vigatacetasa iva vadanaM yasyAH sA tathA, dInA cAsau vimanabadanA ceti samAsaH, 'paMDullaiyamuhA' pANDukRtamukhI pANDurIbhUtavadanetyarthaH 'omaMthiyaNayaNavayaNakamale ' tti 'omaMthiya' tti adhomukhIkRtAni nayanavadanarUpANi kamalAni yayA sA tathA, 'ohaya 'tti 'ohayamaNasaMkappA' vigatayuktAyuktavivecanetyarthaH, iha yAvatkaraNAdidaM dRzyaM-' karatalapallatthamuhA' karatale paryastaMnivezitaM mukhaM yayA sA tathA -- aijjhANovagayA bhUmIgayadiTThIyA jhiyAi' tti dhyAyati-cintayati // 'imaM ca NaM' ti itazcetyarthaH 'bhome kUDaggAhe jeNeva uppalA kUDaggAhI teNeva uvAgacchai uvAcchittA uppalaM kUDaggAhiNi ohayamaNasaMkappa' ityAdi sUtraM prAguktasUtrAnusAreNa paripUrNa kRtvA'. dhyeyaM, sUcImAtratvAtpustakasya // [pR. 20.] 'tAhiM iTThAhiM' ityatra paJcakalakSaNAdakAdidaM dRzyaM- kaMtAhiM piyAhiM maNunnAhiM maNAmAhiM ' ekArthAzcaite, ' vaggUhiM' ti vAgbhiH 'ege' tti sahAyAbhAvAt ' abIe ' tti dharmarUpasahAyAbhAvAt // 'sannaddhabaddhavammiyakavae' pUrvavat yAvatkaraNAt 'uppIliyasarAsaNapaTTIe' ityAdi 'gahiyAuhappaharaNe' ityetadantaM dRzyam / / ___ 'saMpunadohala' tti samastavAJchitArthapUraNAt ' sammANiyadohala' tti vAJchitArthasamAnayanAt 'viNIyadohala' tti vAJchAvinaya

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[ 25 ] nAt 'vicchinnadohala tti vivakSitArthavAJchA'nubandhavicchedAt 'saMpannadohala' tti vivakSitArthabhogasaMpAdyAnandaprApteriti / 'bhIyA' ityatra 'tatthA tasiyA saMjAyabhayA' iti dRzyaM, bhayotkarSapratipAdanaparANyekArthakAni caitAni / / [pR. 21] 'savvao' tti sarvadikSu 'samaMta 'tti vidikSu cetyarthaH, * vipalAittha' vipalAyitavantIti / 'ayameyArUvaM ' tti idamevaMprakAraM vakSyamANasvarUpamityarthaH / 'mahayA 2 ciccI' tti mahatA 2 ciccItyevaM citkAreNetyarthaH / . 'Arasiya ' tti ArasitaM-AraTitam // 'soca' tti avadhArya // 'eyakamme ' ityatredaM dRzyam-' eyappahANe eyavije eyasamAyare' tti / 'aTTahaTTovagae ' tti Arta-ArtadhyAnaM durgha-duHkhasthaganIyaM durvAryamityarthaH upagataH-prApto yaH sa tathA / [pR. 22 ] 'jAyaNiduyA yAvi ' tti jAtAni-utpannAnyapatyAni nirvRtAni-niryAtAni mRtAnItyartho yasyAH sA jAtanirdvatA vA'pIti samarthanArthaH, etadevAha-jAtA jAtA dArakA vinighAtamApadyante tasyA iti gamyam // 'sArakkhamANI' tti apAyemyaH 'saMgovemANi ' ti vastrAcchAdanagarbhagRhapravezanAdibhiH /

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[ 26 ] 'TiivaDiyaM vatti sthitipatitAM kula kramAgatAM varddhamAnakAdikAM putrajanmakriyAM ' caMdarapAsaNiyaM va ' tti anvarthAnusAriNaM tRtIyadi - vasotsavaM 'jAgariyaM' ti SaSThIrAtrijAgaraNapradhAnamutsavam / 'moSNaM guNaniSpanna' tti gauNaM- apradhAnamApi syAdata uktaMguNa nippannamiti // 6 jahA daDapane ' tti aupapAtike yathA dRDhapratijJo varNitastathA'yamapIha vAcyaH, kimavadhikaM tatra tatsUtramityAha - yAvat ' nivvAghAtagirikaMdaramallINe vva caMpagapAyave suhaM viharaiti // kAladhammuNa' tti maraNena / 6 " [ pR. 23 . ] ' lavaNasamuddaporyAvavattiyaM' va samudre potavipattiryasya sa tathA taM nivaDabhaMDasAraM 'kAladhammuNA saMjuttaM ' ti mRtamityarthaH nimagnasArabhANDa mityarthaH, zRNvanti te tatheti ye yathetyatadapekSya || " " hatthanikkhevaM 'ti haste nikSepo - nyAsa: samarpaNaM yasya dravyasya taddharatanikSepaM, 'bAhira bhaMDasAraM ca' hastanikSepavyatiriktaM ca bhANDasAraM - sArabhANDaM gRhItvA ekAntadUrama pakrAmanti - vijayamitra sArthavAhabhAryA yAstatputrasya ca darzanaM dadati--tadarthamapaharantIti yAvat / " parasuNiyattA iva ' tti parazunikRtteva - kuThAracchinneva ' campakalate ' ti 'mitta ' ityatra yAvatkaraNAdidaM dRzyaM - 'nAiNiyagasaMbaMdhi tti, tatra mitrANi - suhRdaH jJAtayaH - samAnajAtayaH nijakA - pitRvyAdayaH

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[ 27 ] sambandhinaH-zvasurapAkSikAH, 'royamANI' tti azrUNi muJcantI 'kaMdamANI' ti AkrandaM mahAdhvani kurvAnA 'vilavamANI' ti ArtasvaraM kurvantI / 'aNohaTTae' tti yo balAddhastAdau gRhItvA pravartamAnaM nivArayati so'paghaTTakastadabhAvAdanapadhaTTakaH, 'aNivArie' tti niSedhakarahitaH, ata eva 'sakchaMdamai / tti svacchandA svadazena vA matirasya svacchandamatiH, ata eva ' sairappayAre' svairaM-anivAstitayA pracAro yasya sa tathA 'vesadArapasaMgI ti vezyAprasaGgI kalatraprasaGgI cetyarthaH, athavA vezyArUpA ye dArAstatprasaGgIti / 'bhogabhogAI' ti bhojanaM bhogaH-paribhogaH bhujyanta iti bhogAH-zabdAdayo bhogArhAH bhogA bhogabhogA-manojJAH zabdAdaya ityarthaH / [pR. 24.] 'mucchie ' tti mUcchito-mUDho doSeSvapi guNAdhyAropAt ' giddhe ' tti tadAkAGkSAvAn -- gaDhie ' tti prathitastadviSayasnehatantusaMdarbhitaH 'ajjhovavanne' tti Adhikyena tadekAgratAM gato'dhyupapannaH / ata evAnyatra kutrApi vastvantare 'suIca' tti smRti smaraNaM 'raiM ca' tti rati-Asakti 'dhiI ca' tti dhRtiM vA cittasvAsthyam 'aviMdamANe ' tti alabhamAnaH ' taccitte' tti tasyAmeva cittaM-bhAvamataH sAmAnyena vA mano yasya sa tathA 'tammaNe' tti dravyamana: pratItya vizeSopayogaM vA * tallesa' tti kAmadhvajAgatAzubhAtmapariNAmavizeSaH, 'lezyAhi' kRSNAdidravyasAcivyajanita Atmapa

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[ 28 ] riNAma iti, 'tadajhavasANe ' tti tasyAmevAdhyavasAnaM-bhogakriyAprayanavizeSarUpaM yasya sa tathA, 'tadaTThovautte' tti tadartha-tatprAptaye upayuktaH-upayogavAn yaH sa tathA, 'tayappiyakaraNe' tti tasyAmevApitAni-DhaukitAni karaNAni-indriyANi yena sa tathA, 'tabbhAvaNAbhAvie' tti tadbhAvanayA-kAmadhvajAcintayA bhAvito-vAsito yaH sa tathA, kAmadhvajAyA gaNikAyA bahUnyantarANi ca-rAjagamanasyAntarANi "chidANi ya' tti chidrANi rAjaparivAraviralatvAni 'vivarANi ya' tti zeSajanavirahAn 'paDijAgaramANe' tti gaveSayanniti // 'imaM ca NaM' tti itazcetyarthaH / 'hAe' ityatra yAvatkaraNAdidaM dRzyaM 'kayabalikamme ' devatAnAM vihitabalividhAnaH 'kayakouyamaMgalapAyacchitte 'tti kRtAnivihitAni kautukAni ca-maSIpuNDrAdIni maGgalAni ca-siddhArthakadadhyakSatAdIni prAyazcittAnIva duHsvapnAdipratighAtahetutvenAvazyaMkaraNIyatvAghena sa tathA // 'maNussavaggurAparikkhitte' tti manuSyA vAgureva-mRgabandhanamiva sarvato bhavanAt tayA parikSipto yaH sa tathA // 'Asurutte ' tti Azu-zIghraM ruptaH krodhena vimohito yaH sa AzuruptaH AsuraM vA-asurasatkaM kopena dAruNatvAduktaM-bhaNitaM yasya sa AsuroktaH ruSTa:-roSavAn -- kuvie ' tti manasA kopavAn ' caMDi

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[ 29 ] kkie' tti cANDikyito-dAruNIbhUtaH 'misimisemANe ' tti krodhavAlayA jvalan 'tivaliyabhiurDi NiDAle sAhaTTa' tti trivalIkAM bhRkuTiM locanavikAravizeSaM lalATe saMhRtya-vidhAyeti 'avauDagabaMdhaNaM' avakoTanena ca-grIvAyAH pazcAdbhAganayanena bandhanaM yasya sa tathA tN| 'purAporANANaM' ityatra yAvatkaraNAt 'duccinnANaM duppaDikaMtANaM' ityAdi dRzyam // [pR. 25 ] 'vAnarapellae' tti vAnaraDimbhAn / 'taM eyakamme ' tti taditi-tasmAt etatkA , ihedamaparaM dRzyam-' eyappahANe eyavije eyasamudAcAre' tti / / 'vaddhehiMti ' tti varddhitakaM kariSyataH // 'ukiTe 'tti utkarSavAn , kimuktaM bhavati ?-'ukiTasarIre' tti // vidyAmantracUrNaprayogaiH, kiMvidhaiH ? ityAha- hiyayuDDAvaNehi. ya' tti / hRdayoDDApanaiH-zUnyacittatAkArakaiH 'niNhavaNehi ya' tti adRzyatAkArakaiH, kimuktaM bhavati ?-apahRtadhanAdirapi paro dhanApahArAdikaM yairapahnate-na prakAzayati tadapahnavatA atastaiH 'paNhavaNehi ya' tti prasnavanaiH yaiH paraH prastuti bhajate prahRtto bhavatItyarthaH 'vasIkaraNehi ya' ti vazyatAkArakaiH, kimuktaM bhavati ?-'AbhiogiehiM' ti abhiyogaH-pAravazyaM sa prayojanaM yeSAM te AbhiyogikAH atastaiH,,

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[ 30 ] abhiyogazca dvedhA, yadAha-" duviho khalu abhiogo dave bhAve ya hoi nAyavyo / davvaMmi hoti jogA vijjA maMtA ya bhAvami // 1 // " ( dvividhaH khalvabhiyogo dravye bhAve ca bhavati jJAtavyaH / dravye bhavanti yogAH vidyA mantrAzca bhAve // 1 // 'abhitogitta' tti vazIkRtya / / [pR. 36.] 'nikkhevo' tti nigamanaM vAcyaM, tadyathA-'evaM khalu jaMbU samaNeNaM bhagavayA jAva saMpatteNaM duhavivAgANaM biiassa ajjhayaNassa ayamadve patnatte tti bemi ' atra ca itizabdaH samAptau 'bemI' tti bravImyahaM bhagavata upazrutya na yathAkathaJciditi // // viSAkazrute dvitIyAdhyayanavivaraNam / / // abhaggaseNa // [pR. 26.] ' taccassa ukkhevo' tti tRtIyAdhyayanasyotkSepaH -prastAvanA vAcyA, sA caiva-' jai NaM bhaMte ! samaNeNaM bhagavayA jAva saMpatteNaM duhavivAgANaM doccassa ajjhayaNassa ayamaDhe pannatte taccassa NaM bhaMte ! ke adve pannatte / ' 'evaM khalu' tti ' evaM ' vakSyamANaprakAreNArthaH prajJaptaH ' khalu' vAkyAlaGkAre -- jaMbu' tti AmantraNaM / desapyaMte / ti maNDalaprAnte /

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[ 31 ] 'visamagirikaMdarakolaMbasanniviTA' viSamaM yadgireH kandaraM -kuharaM tasya yaH kolambaH-prAntastatra sanniviSTaH-sannivezitA yA sA tathA, kolaMbo hi loke avanataM vRkSazAkhApramuvyate ihopacArataH kandaraprAntaH kolambo vyAkhyAtaH, 'vaMsokalaMkapAgAraparikrivattA' vaMzIkalaGkA-vaMzIjAlImayI vRtiH saiva prAkArastena parikSiptA-veSTitA yA sA tathA, 'chinnaselavisamappavAyapharihovagUDhA' chinno-vibhakto' vayavAntarApekSayA yaH zailastasya sambandhino ye viSamAH prapAtAH-gatasta eva parikhA tayopagUDhA-veSTitA yA sA tathA / ___'abhitarapANIye ' ti vyaktaM, 'mudullabhajalaperaMtA' suSTu durlabhaM jalaM paryanteSu yasyAH sA tathA, 'aNegakhaMDI' anekA nazyatAM narANAM mArgabhUtAH khaNDayaH-apadvArANi yasyAM sA'nekakhaNDIti 'vidiyajaNadiNNaniggamappavesA' viditAnAmeva-pratyabhijJAtAnAM janAnAM datto nirgamaH pravezazca yasyAM sA tathA, 'subahussa vi' subahorapi 'kuviyajaNassa vi' moSavyAvartakalokasya duSpradhvasyA cApyabhavat // 'ahammie' tti adharmeNa caratItyAvamikaH, yAvatkaraNAt 'adhammiTe' atizayena nirmaH avamiSTho nistUMzakarmakArityAt 'adhammakkhAI 'adharmamAkhyAtuM zIlaM yasya sa tathA 'adhammANue' adharmakartavyam anujJA-anumodanaM yasyAsAvadharmAnujJaH adharmAnugo vA 'adhammappaloyaI' adharmameva pralokayituM zIlaM yasyAsAvadharmapralokI 'adhammapalajjaNe' adharmaprAyeSu karmasu prakarSaNa rajyate iti adharmaprarajanaH, ralayoraikyamiti kRtvA rasya sthAne lakAraH, 'adhammasila

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[ 32 ] samudAyAre' adharma eva zIlaM svabhAvaH samudAcArazca yatkiJcanAnuSThAnaM yasya sa tathA ' adhammeNaM ceva vittiM kappemANe viharai' adharmeNapApena sAvadyAnuSThAnenaiva dahanAGkananirlAJchAnAdinA karmaNA 'vRtti' varttanaM 'kalpayan ' kurvANo -- viharatI' ti Aste sma, 'haNachiMdarbhidaviyattae' 'hana' vinAzaya 'chindhi ' dvidhA kuru / bhinda' kuntAdinA bhedaM vidhehItyevaM parAnapi prerayan prANino vikRntatIti hanachiMdabhindavikartakaH, hanetyAdayaH zabdAH saMskRte'pi na viruddhAH anukaraNarUpatvAdeSAM, 'lohiyapANI' prANivikarttanena lohitau raktaraktatayA pANI hastau yasya sa tathA 'bahUNagaraNiggayajase' bahuSu nagareSu nirgataM-vizrutaM yazo yasya sa tathA, ito vizeSaNacatuSkaM vyaktam, 'asiladvipaDhamamalle ' asiSThiH-khaDgalatA tasyAM prathamaH-AdyaH pradhAna ityarthaH mallo-yodhaH yaH sa tathA, 'AhevacaM' ti adhipatikarma yAvatkaraNAt 'porevaccaM ' sAmittaM bhaTTittaM mahattaragattaM ANAIsaraseNAvaccaM ' ti dRzya, vyAkhyA ca pUrvavat // [ pR. 27. ] 'gaMThibheyagANa ye' ti ghughurAdinA ye granthIH chindanti te granthibhedakAH 'saMdhiccheyagANa ye' ti ye bhittisandhIn mindanti te sandhicchedakAH 'khaMDapaTTANa ya' tti khaNDa:-aparipUrNaH paTTaH-paridhAnapaTTo yeSAM madyadhUtAdivyasanAbhibhUtatayA paripUrNaparidhAnAprApteH te khaNDapaTTAH-bUtakArAdayaH, anyAyavyavahAriNa ityanye, dhUrtA ityapare, 'khaMDapADiyANa' miti kvaciditi, 'chinnabhiNNabAhirAhiyANaM' ti chinnA hastAdiSu bhinnA nAsikAdiSu 'bAhirAhiya' tti nagarAderbA

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[ 33 ] hyakRtAH, athavA -- bAhira ' tti bAhyAH svAcAraparibhraMzAdviziSTajanabahivartinaH 'ahiya' tti ahitA prAmAdidAhakatvAd ato dvandvaratatasteSAM 'kuDaMgaM' vaMzAdigahanaM tadvadyo durgamatvena rakSArthamAzrayaNIyatvasAmarthyAtsa tathA // 'uvIlemANe' tti upapIDayan 'vihammemANe' ti vidharmayanvigatadharma kurvan , arthApahAre hi dAnAdidharmAbhAvaH syAdeveti, 'tajjamANe tti tarjayan jJAsyasi re ityAdi bhaNannataH 'tAlemANe' tti tADayan kaSAdidhAtaiH 'NicchANe ' tti prAkRtatvAt niHsthAnaM-sthAnavarjitaM nidhaNe' nirddhanaM gomahiSyAdirahitaM kurvanniti, kalpaH-ucito ya Aya-prajAto TrayalAbhaH sa kalpAyo'tastam // ahINa' ityatra * ahINapunnapaMceMdiyasarIrA lakkhaNavaMjaNaguNovavee' tyAdi draSTavyam / . 'avauDaya' ityatra yAvatkaraNAt 'avauDagabaMdhaNabaddhaM ukkhattakannanAsaM nehuttuppiyagattaM' ityAdi draSTavyaM vyAkhyA ca prAgvaditi // _ 'paDhamaMmi caccaraMsi' prathame carca re-sthAnavizeSe 'nisiyAvaMti' tti nivezayanti, 'cullapiue' tti aSTau laghupitRn-piturladhubhrAtRn ityarthaH // 'kalaNaM' tti karuNaM-karuNAspadaM taM puruSaM, kriyAvizeSaNaM cedaM, 'kAkaNimaMsAiM' tti mAMsazlakSNakhaNDAni // ___ 'docaMsi caccaraMsi' tti dvitIye carca re 'cullamAuyAo' tti pitRlaghubhrAtRjAyAH athavA mAturlaghusapatnIH //

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[ 34 ] 'evaM tacaM' tti tRtIye carcare 'aTTha mahApiue ' tti aSTau mahApitRRn-pituryeSThabhrAtRRn , evaM yAvatkaraNAt 'aggao ghAeMtIti vAcyam' / 'cautthe ' tti caturthe carca re 'aTTha mahAmAuyAo' tti pituryeSThabhrAtRjAyAH, athavA mAturyeSThAH sapatnI:, paJcame catvare . [pR. 28 ] putrAnagrato ghAtayanti, SaSThe snuSAH vadhUH saptame jAmAtRkAn duhiturbhartRn aSTame 'dhUyAo' tti duhitaH navame 'nattue' tti naptan pautrAn dohitrAn vA dazame 'natuIo' tti naptuH-pautrIhitrIrvA ekAdaze 'nattuyAvai ' tti naptRkApatIn dvAdaze 'nattuiNIo' tti naptRkinIH pautradAhitrabhAryAH, trayodaze 'piusiyapaiya' tti pitRSvasApatikAn tatra pituH svasAro-bhaginyastAsAM pataya eva patikA-bhartAraH 'cauddase piusiyAo' tti pitRSyasaH-janakabhaginIH paJcadaze / 'mAusiyApai ya' tti mAtRSvasuHpatikAn-jananIbhaginIbhartRn SoDaze 'mAusiyAo'tti mAtRSvasa:-jananIbhaginIH saptadaze 'mAusiyAo' tti mAtulabhAryAH, aSTAdaze avazeSaM 'mittaNAiNiyagasaMbaMdhipariyaNaM' tti mitrANi-suhRdaH jJAtayaH-samAnajAtIyAH nijakAHsvajanAH mAtulaputrAdayaH sambandhinaH-zvasurazyAlakAdayaH parijano-dAsIdAsAdiH, tato dvandvo'tastat / 'a' iha yAvatkaraNAt 'ditte vicchaDDiyaviulabhattapANe' ityAdi -- bahujaNassa aparibhUe' ityetadantaM dRzyam //

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[ 35 ] 'dinabhaibhattaveyaNa' tti dattaM bhRtibhaktarUpaM vetanaM-mUlyaM yeSAM te tathA, tatra bhRtiH-drammAdivartanaM bhaktaM tu ghRtaka gAdi 'kallAkalliM' ti kalye ca kalye ca kalyAkalyi-anudinamityarthaH 'kuddAlIkAH' bhUkhanitravizeSAH // ____ 'patthikApiTakAni' ca vaMzamayabhAjanavizeSAH; kAkI ghUkI TiTibhI bakI mayUrI kurkuTI ca prasiddhA, aNDakAni ca prtiitaanyeveti| [pR. 29 ] 'tavaemu ya ' tti navakAni-sukumArikAditalanabhAjanAni 'kavallIsu ya'tti kavalyo-guDAdipAkabhAjanAni 'kaMDusu' tti kandavo-maNDakAdipacanabhAjanAni, 'bhajjaNaesu ya' tti bharjanakAni karparANi dhAnApAkabhAjanAni, aGgArAzca pratItAH, 'taliMti' agnau snehena. bhajjanti-dhAnAvatpacanti 'solliti ya' tti odanamiva rAdhyanti khaNDazo vA kurvanti 'antarAvaNaMsi 'tti rAjamArgamadhyabhAgavatihaTTe -- aMDayapaNieNaM' tti aNDakapaNyena // 'suraMce' tyAdi prAgvat 'jImiyabhuttuttarAgayAo' tti jemitAH-kRtabhojanAH bhuktottaraM bhojanAnantaramAgatA ucitasthAne yAstAstathA / 'purisanevatthija' tti kRtapuruSanepathyAH / 'sannaddha' ityatra yAvatkaraNAdidaM dRzyaM-sannaddhabaddhavammiyakavaiyA uppoliyasarAsaNapaTTiyA piNaddhage vijA vimalavaraciMdhapaTTA gahiyAuhapaharaNAvaraNa tti vyAkhyA tu prAgiveti, 'bhariehiM ' ti hastapAzitaiH

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[ 36 ] 'phalIehiM tti raphaTikaiH 'nikkaTThAhiM' ti kozakAdAkRSTaiH 'asIhiM' ti khaGgaiH 'aMsAgaehiM ' ti skandhamAgataiH pRSTadeze bandhanAt 'toNehiM' ti zaradhIbhiH 'sajIveTiM' ti sajIvaiH-koTayAropitapratyaJcaiH 'dhagRhi ti kodaNDakaiH 'samukkhittehiM sarehiM ti nisargArthamukSiptairbANaiH 'samullAsiyAhiM' tti samullAsitAbhiH / 'dAmAhi' tti pAzakavizeSaiH 'dAhAhiM' tti kvacit tatra praharaNavizeSaiH dIrghavaMzAgranyastadAtrarUpaiH 'osAriyAhiM' tti pralambitAbhiH 'UrughaMTAhiM ' ti javAghaNTikAbhiH / [pR. 30] 'chippatUreNaM vajamANeNaM' drutatUryeNa vAdyamAnena, 'mahayA ukkiTTi ' ityatra yAvatkaraNAdidaM dRzyaM-' mahayAukTThiIsIhanAyabolakalayalaraveNaM' tatra utkRSTizca-AnandamahAdhvaniH siMhanAdazca prasiddhaH bolazca-varNavyaktivarjito dhvaniH kalakalazca vyaktavacanaH sa eva tallakSaNo yo ravaH sa tathA tena 'samudaravabhUyaM piva' tti jaladhizabdaprAptamiva tanmayamidhetyarthaH gaganamaNDalamiti gamyate / ___ 'taM jai ahaM pi' tti tat-tasmAdyadyahamapi, iha yAvatkaraNAdidaM dRzyaM-'bahuhiM mittaNAiNiyagasayaNasaMbaMdhipariyaNamahilAhiM annAhi ye' tyAdi, 'dohalaM viNiejjAmI' tti dohadaM vyapanayAmIti kaDa-iti hetoH 'taMsi dohalaMsi ' tti tasmin dohade, iha yAvatkaraNAt 'aviNijjamANaMmi mukkA mukkhA olaggA' ityAdi -- aTTajhANovagayA jhiyAi' ityetadantaM dRzyamiti /

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[ 37 ] 'tae NaM se ' vijayazcaurasenApatiH skandazrIyaM bhAryAmupahatamanaHsaMkalpAM bhUmigatadRSTikAmArtadhyAnopagatAM dhyAyantIM pazyati, dRSTvA evamavAdIt- kiM NaM tvaM devAnAM priye ! upahatamanaHsaGkalpetyAdivizeSaNA dhyAyasIti, idaM vAkyamanusRtya sUtraM gamanIyam / ___ 'iTThIsakArasamudaeNaM' tti RddhyA-vastrasuvarNAdisampadA satkAraH-pUjAvizeSastasya samudAyo yaH sa tathA tena, 'dasarattaM ThiipaDiyaM' tti dazarAtraM yAvat sthitipatitaM-kulakamAgataM putrajanmAnuSThAnaM tattathA // [pR. 31 ] 'aTThadAriyAo' tti, asyAyamarthaH-'tae NaM tassa abhaggaseNassa kumArassa ammApiyaro abhaggaseNaM kumAraM sohaNaMsi tihikaraNaNakkhattamuhuttaMsi aTTahiM dAriyAhiM saddhiM egadivaseNaM pANi giNhAviMsu' ti, yAvatkaraNAdidaM dRzyaM-'tae NaM tassa abhaggaseNassa kumArassa ammApiyaro imaM eyArUvaM pIIdANaM dalayaMti ' tti -- aTao dAo' tti aSTaparimANamasyeti aSTako dAyo-dAnaM vAcya iti zeSaH, sa caivam-' aTTha hiraNNakoDIo aTu suvaNNakoDIo' ityAdi yAvat 'aTTha pesaNakAriyAo annaM ca vipuladhaNakaNagarayaNamaNimottiyasaMkhasilappavAlarattarayaNamAiyaM saMtasArasAvaejja' miti, 'uppi bhuMjai' tti asyAyamarthaH-'tae NaM se abhaggaseNe kumAre uppiM pAsAyavaragae phuTTamANehiM muyaMgamatthaehiM varataruNisaMpauttehiM battIsaibaddhehiM nADaehiM uvagijjamANe viule mANussae kAmabhoge paJcaNubbhavamANe viharai'tti // 'mahatthaM ' mahAprayojanaM 'mahagyaM ' ti bahumUlyaM 'maharihaM' ti mahato yogyamiti //

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'daMDa' ti daNDanAyakam // [pR. 32. ] ' jIvagA hai geNhAhi ' tti jIvantaM gRhA NetyarthaH // [ 38 ] [ pR. 33. ] ' bhaDacaDagareNaM ' ti yodhavRndena || 6 maggaiehiM ' hastapAzitaiH, yAvatkaraNAt ' phaliehI ' tyAdi dRzyam / 'visamaduggagahaNaM 'ti viSamaM - nimnonnataM durgaM - duSpravezaM gahanaM vRkSagahvaram / ' saMpalagge ' tti yodhdhuM samArabdhaH // 6 ' hayamahiya 'ti yAvatkaraNAdevaM dRzyam -' hayamahiyapavaravIraghAiyavivaDiya cidhadhayapaDhAgaM ' hataH sainyasya hatatvAt mathito mAnasya mathanAt pravaravIrAH - subhaTAH ghAtitAH- vinAzitA yasya sa tathA vipatitAH cihnayukta ketavaH patAkAzca yasya sa tathA tataH padacatuSTayasya karmmadhArayaH, 'disodisi vippaDisehi tti sarvato raNAt nivarttayati // ' athAme ' tti tathAvidhasthAmavarjitaH ' abale' tti zArIravalavarjitaH ' avIriya ' tti jIvavIryarahitaH 'apurisakAraparakkame' tti puruSakAraH - pauruSAbhimAnaH sa eva niSpAditasvaprayojanaH parAkramaH tayorniSedhAdapuruSakAraparAkramaH ' adhAraNijjamiti kaTTu' tti adhAraNIyaM - dhArayitumazakyaM sthAtuM vA'zakyamiti kRtvA - hetoH //

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[ 39 ] [pR. 34. ] ' uraMureNaM' ti sAkSAdityarthaH // 'sAmeNa ya ' tti sAma-premotpAdakaM vacanaM 'bhedeNa ya' tti bhedaH svAminaH padAtInAM ca svAminyavizvAsotpAdanam 'uvappayANeNa ya' tti upapradAnaM-abhimatArthadAnaM / / je vi ya se abhitaragA sIsagabhama' tti ye'pi ca 'se' tasyAbhagnasenasyAbhyantarakAH-AsannA mantriprabhRtayaH, kiMbhUtAH?-'sIsagabhama 'tti ziSyA eva ziSyakAsteSAM bhramA-bhrAntiryeSu te ziSyakabhramAH, vinItatayA ziSyatulyA ityarthaH, athavA zIrSaka-zira eva ziraHkavacaM vA tasya bhramaH-avyabhicAritayA zarIrarakSatvena vA te zIrSabhramAH, iha tAniti zeSaH, bhinattIti yogaH / . tathA 'mittanAiNiyage' tyAdi pUrvavat 'miMdai' tti corasenApatau snehaM bhinatti, Atmani pratibaddhAn karotItyarthaH // _' mahatthayAiM ' ti mahAprayojanAni 'mahagdhAI 'ti mahAmUlyAni 'maharihAI / ti mahatAM yogyAni mahaM vA-pUjAmarhanti mahAn vA'rhaH pUjyo yeSAM tAni tathA, evaMvidhAni ca kAnicitkeSAJcidyogyAni bhavantItyata Aha-( 'rAyArihAI ' ti rAjJAmucitAni ) / mahaM mahaimahAliyaM kUDAgArasAlaM' ti mahatI-prazastA mahatI cAsau atimahAlikA ca-gurvI mahatimahAlikA tAm , atyantagurukAmityarthaH * kUDAgArasAlaM ' ti kUTasyeva-parvatazikharasyevAkAro yasyAH sA tathA sA cAsau zAlA ceti samAso'tastAm , ' aNegakhabha

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[ 40 ] sayasanniviTuM pAsAIyaM darasaNijjaM abhirUvaM paDirUvaM ' ti vyAkhyA prAgvat / 'UssukkaM ' ti avidyamAnazulkagrahaNaM, yAvatkaraNAdidaM dRzyam'ukkaraM ' kSetragavAdi prati avidyamAnarAjadeyadravyam 'abhaDappavesaM' kauTumbikageheSu rAjavarNavatAM bhaTAnAmavidyamAnapravezam 'adaMDimakudaM Dima' daNDo-nigrahastena nivRttaM rAjadeyatayA vyavasthApitaM daNDimaM kudaNDa:asamyagnigrahastena nirvRttaM dravyaM kudaMDimaM te avidyamAne yatra pramode'sAvadaNDimakudaNDimo'tastam ' adharimaM ' ti avidyamAnaM dharimaM-RNadravyaM yatra sa tathA tam ' adhAraNijja' avidyamAnAvamarNam 'aNudhdhuyamuiMgaM' anudhdhUtA-AnurUpyeNa vAdanArthamutkSiptA anudhdhUtA vA-vAdanArthameva vAdakairatyaktA mRdaGgA yatra sa tathA 'amilAyamalladAmaM' amlAnapuSpamAlaM 'gaNiyAvaranADaijjakaliyaM ' gaNikAvarairnATakIyaiHnATakapAtraiH kalito yaH sa tathA tam 'aNegatAlAcarANucariyaM' anekaiH prekSAkAribhirAsevitamityarthaH, 'pamuiyapakkIliyAbhirAmaM ' pramuditai prakIDitaizca janairabhiramaNIya 'jahArihaM' ti yathAyogyam / [pR. 35. ] udAhu sayameva gacchittA' utAho svayameva gamiSyasItyarthaH 'nAivigeTehiM ' ti anatyantadIrdheH * addhANehiM ' ti prayANakaiH 'muhehiM / ti sukhaiH-sukhahetubhiH, .' vasahipAyarAse hiM' ti vaasikpraatbhojnaiH //

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[ 41 ] 'jaeNaM vijaeNaM vaddhAvei ' tti jayena vijayena ca ripUNAM varddhasvetyevamAziSaM prayukte ityarthaH // __ nanu tIrthakarA yatra viharanti tatra deze paJcaviMzateojanAnAmAdezAntareNa dvAdazAnAM madhye tIrthakarAtizayAt na vairAdayo'nA bhavanti, yadAha-" pujuppannA rogA pasamaMti iiveramArIo / aibuDhI aNAvuddhI na hoi dubbhikkha DamaraM ca // 1 // " iti / [ pUrvotpannA rogAH prazAmyanti itivairamAryaH / ativRSTiranAvRSTirna bhavati durbhikSaM DamaraM ca // 1 // ] tatkathaM zrImanmahAvIre bhagavati purimatAle nagare vyavasthita evAbhagnasenasya pUrvavarNito vyatikaraH saMpannaH ? iti / atrocyate, sarvamidamanarthamarthajAtaM prANinAM svakRtakarmaNaH sakAzAdupajAyate, karma ca dvedhA -sopakrama, nirupakramaM ca, tatra yAni vairAdIni sopakramakarmasaMpAdyAni tAnyeva jinAtizayAdupazAmyanti sadoSatvAt sAdhyavyAdhivat , yAni tu nirupakramakarmasaMpAdyAni tAni avazyaM vipAkato vedyAni nopakramakAraNaviSayANi asAdhyavyAdhivat , ata eva sarvAtizayasampatsamanvitAnAM jinAnAmapyanupazAntavairabhAvA gozAlakAdaya upasargAn vihitavantaH // // iti vipAkazrute abhagnasenAkhyatRtIyAdhyayanavivaraNam //

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[ 42 ] // sagaDe // [pR. 37.] ' jai NaM bhaMte !' ityAdi caturthAdhyayanasyotkSepaHprastAvanA vAcyA iti gamyaM, sa cAyaM-'jai NaM bhaMte ! samaNeNaM bhagavayA jAva saMpatteNaM duhavivAgANaM taccassa ajhayaNassa ayamadve pannatte cautthassa NaM bhaMte ! ke aTTe pannatte !' tti, 'mahayA' ityanena ' mahayAhimavaMtamahaMtamalayamaMdaramahiMdasAre' ityAdi rAjavarNako dRzyaH, 'sAma 1 bheda 2 daNDa 3' ityetatpadamevaM dRzyaM, 'sAmabhedadaMDauvappayANanIIsupauttanayavihannU' sAmaH-priyavacanaM 1 bhedaH-nAyakasevakayozcittabhedakaraNaM 2 daNDaH-zarIradhanayorapahAraH 3 upapradAnaM-abhimatArthadAnam 4 etAnyeva nItayaH suprayuktA yena sa tathA ata eva nayeSu vidhAjJaH-prakAraveditA ya ityAdiramAtyavarNako dRzyaH // [pR. 39. ] 'subhadde lavaNa0 kAla0 'tti ayamarthaH-'subhadde satthavAhe lavaNasamudde kAladhammuNA saMjutte yAvi hottha' tti / [pR. 40.] 'aomayaM ' tti ayomayoM ' tattaM ' taptAM, katham ! ityAha-' samajoibhUyaM ' ti samga-tulyA jyotiSA-vahninA bhUtA yA sA tathA tAm / ' avayAsAvie' tti avayAsitaH-AliGgitaH / [pR. 41.] 'jovvaNa0 bhavissai' tti 'jovyaNagamaNupatte alaM bhogasamatthe yAvi bhavissai' ityevaM draSTavyam /

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[ 43 ] 'ta sa' tti 'tae NaM sA' ityevaM dRzyam / 'viNNaya' tti etadevaM dRshyN-'vinnnnyprinnymettaa'| 'nikkhevo' tti 'evaM khalu jaMbU ! samaNeNaM bhagavayA mahAvIreNaM cautthassa ajjhayaNarasa ayamadve pannatte' ityevaMrUpaM nigamanaM vAcyamiti / zeSamupayujya prathamAdhyayanAnusAreNa vyAkhyeyamiti / // caturthAdhyayanavivaraNam // - - // bahassaidatte // ' [pR. 42.] 'riuvveya' tti etenedaM dRzyaM-'riuvveyajajjuvveyaathavvaNaveyakusale ' tti dRzyaM vyaktaM ca / [pR. 43 ] 'hiyayauMDIo' tti hRdayamAMsapiNDAn / / [pR. 44.] 'velAsu' tti avasareSu-bhojanazayanAdikAlevityarthaH 'avelAsu' tti anavasareSu 'kAle' tRtIyaprathamapraharAdau 'akAle ca ' madhyAhnAdau, akAlaM vizeSeNAha-'rAo' tti rAtrau 'viyAle ' tti sandhyAyAM 'saMpalaggo' tti AsaktaH / / // paJcamAdhyayanaM bRhaspatidattasyeti / /

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[ 44 ] // nandivaddhaNe // [pR. 45 ] ' cittaM bahuvihaM / ti AzcaryabhUtaM bahuprakAra cetyarthaH 'alaMkAriyakamma' ti kSurakarma 'savvaTThANesu' tti zayyAsthAnabhojanasthAnamantrasthAnAdiSu AyasthAneSu vA zulkAdiSu 'savvabhUmiyAsu' tti prAsAdabhUmikAsu saptamabhUmikAvasAnAsu padeSu vA-amAtyAdiSu / 'dinaviyAre' tti rAjJA'nujJAtasaMcaraNaH anujJAtavicAraNo vaa|| [pR. 46 ] ' kalakalabhariehiM ' ti kalakalAyata iti kalakalaM-cUrNAdimizrajalaM tadgataiH, taptaM ayomayamityAdi vizeSaNam / 'hAraM piNaddhati ' tti paridhApayanti, kiM kRtvA ! ityAha-ayomayaM saMdaMzakaM gRhItveti, tatra hAraH aSTAdazasarikaH / / ___'aTTahAraM' ti navasarikaH, yAvatkaraNAt 'tisariyaM piNaddhati pAlaMbaM piNaddhati kaDisuttayaM piNaddhati' ityAdi, trisarikaM pratItaM prAlambo-jhumbanakaM kaTIsUtraM vyaktaM 'paTTa' ti lalATAbharaNaM mukuTaM-zekharakaH 'ciMtA taheva 'tti taM puruSaM dRSTvA gautamasya vikalpastathaivAbhUt yathA hi prathame'dhyayane, tathAhi-na me divA narayA vA neraiyA vA, ayaM puNa purise nirayapaDisUviyaM veyaNaM veei' tti, yAvatkaraNA devaM dRzyam-'ahApajattaM bhattapANaM paDigAhei jeNeva samaNaM bhagavaM teNeva uvAgacchai ' ityAdi

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[ 45 ] vAcyaM ' vAgarei' tti ko'sau janmAntare AsIdityevaM gautamaH pRcchati bhagavAMstu vyAkaroti-kathayati / [ pR. 47. ] ' cAragapAle ' tti guptipAlakaH / 'cAragabhaMDe ti gutyupakaraNam / 'hatthuiyANaM ' tti aNDUni - kASTAdimayabandhanavizeSAH, evaM pAdAndukAnyapi, 'haDINa ya' tti haDayaH - khoTakAH 'puMja' ti sazikharo rAzi : ' nigara ' tti rAzimAtram // velayANa yatti sthUlavaMzalatAnAM ' vettalayANa ya ' tti jalajavaMzalatAnAM ' ciMca ' tti ciJcAlatAnAm ambilikAlatAnAM ' chiyANa' tikSNacarmakazAnAM ' kasANa yatti carmayaSTikAnAM vAyarAsINaM ' ti valkarazmayo vaTAditvagmaya siMdurANi tADanaprayoja -- nAni teSAM puJjAstiSThantIti yogaH / 6 " 6 'silANa yatti dRSadAM ' laulANa ya' tti laguDAnAM 'muggarANa ya' tti vyakta ' kanaMgarANa ya' tti kAya - pAnIyAya naGgarAH - bodhisthanizcalIkaraNapASANAste kanaGgarAH kAnaMgarA vA - ISannaMgarA ityarthaH / ' tae NaM se' ti etasya sthAne tassa NaM ' ti manyAtasyaiva saGgatatvAt pustakAntare darzanAcceti / 6 asipattANa ya' tti asInAM ' karapattANa ya ' tti kacAnAM 'khurapattANa ya' ttikSurANAM ' kalaMbacIrapattANa ya ' tti kaDu (la) mbacIraH - zastravizeSaH /

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[ 46 ] __ 'kaDi ( kaDaga ) sakkarANa ya' tti vaMzazalAkAnAM ' cammapaTTANa ya' tti vardrANAm -- allapallANa ya ' tti alInAM-vRzcikapucchAkRtInAM 'DaMbhaNANa ya' tti yairgniprtaapitailohshlaakaadibhiH parazarIra'Gka utpAdyate tAni dambhakAni 'koTTilANaM' ti husvamudgaravizeSANAM // 'pacchANa ya' tti pracchanakAnAM 'pippalANa ya' tti hasvakSurANAM kuThArA nakhachedanakAni darbhAzca pratItAH / 'aNahArae ya' tti RNadhArakAn 'saMDapaTTe ya' tti dhUrtAn / [pR. 48.] ' appegai ya ' tti apyekakAn kAMzcidapItyarthaH, 'pajjei' tti pAyayati 'appegaiyANaM teNaM ceva ovIlaM dalayai ' tenaiva avapIDa-zekharaM mastake tasyAropaNAt upapIDAM vA-vedanAM dalayati-karoti 'saMkoDiyamoDie' tti saGkoTitAzca-sakocitAGgA moTitAzca-calitAGgAH iti dvandvo'tastAn 'appegaie hatyachinnae karei ' ityatra yAvatkaraNAdidaM dRzyaM-' pAyacchinnae eva nakauTujibbhasIsachinnae' ityAdi, ' satthovADiyae' tti zastrAvapATitAnkhaDgAdinA vidAritAn ' appegaiyA veNulayAhiM ' ityatra yAvatkaraNAt -- vettalayAhi ya ciMcalayAhiM' ityAdi dRzyam / ___'ure silaM dalAI ' tyAdi, urasi pASANaM dApayati tadupari laguDaM dApayati tatastaM puruSAbhyAM laguDobhayaprAntaniviSTAbhyAM laguDamutkampayati-atIva calayati yathA'parAdhino'sthIni dalyanta iti bhAvaH /

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[ 47 ] taMtIhi ya' ityatra yAvatkaraNAdidaM dRzyaM - ' varatAhi ya vAgarajjUhiM ityAdi, ' agaDaMsi ' tti kUpe ' ucalayAlagaM ' ti adhaH zirasa upari pAdasya kUpajale bolaNAkarSaNaM ' pajjei ' tti pAyayati khAdayatItyAdi laukikIbhASA kArayatIti tu bhAvArtha : ' avadasu ya' tti kRkATikAsu , khaluesu ' ti pAdamaNibandheSu ' alie bhaMjAvei ' tti vRzcikakaNTakAn zarIra pravezayatItyarthaH ' sUIo ' tti sUcI: ' DaMbhaNANi ya ' tti sUcIprAyANi DambhakAni hastAGgalyAdiSu ' kohillaehiM ' ti mudgarakaiH ' AADAve ' tti AkhoTayati pravezayatItyarthaH ' bhUmiM kaMDuyAvei ' tti aGgulIpravezitasUcIkaiH hastaiH bhUmiM kaNDUyate, mahAduHkhamutpadyate iti kRtvA bhUmikaNDUyanaM kArayatIti / 'dabbhehi ya 'tti darbhAH samUlA H ' kusehi yatti kuzAH-nirmUlA: 4 6 , [ pR. 49 ] ' kumAre ' tti kumAraH / 6 " aMtarANi yatti avasarAn ' chiDDANi ya' tti alpaparivAratvAni, ' virahANi yatti vijanatvAni // [ pR. 50 ] ' evaM khalu jaMbU !' ityAdi 'nikSepo ' nigamanam SaSThAdhyayanasya yAvat ' ayamadve' tyAdi ' bemi ' tti bravImyahaM bhagavataH samIpe amuM vyatIkaraM viditvetyarthaH // SaSTAdhyayanavivaraNaM naMdivarddhanasyAdhikAro hi samAptaH / / 6 //

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[ 48 ] 7. // uMbaradatte // jar3a NaM bhaMte ! ' ityAdirutkSepaH samasyAdhyayanasya vAcya iti / 6 19 [pR. 51] 'kacchullaM' ti kaNDUmantaM ' douyariyaM ' ti jalodarikaM ' bhagaMdaliyaM ' tti bhagandaravantaM ' sogila' nti zophavantaM etadeva savizeSamAha - suyamuhasuyahatthaM ' ti zUnamukhazUna hastam / 'thivithaviMta ' tti anukaraNazabdo'yaM vaNamuha kimiuttayaMtapagalaMta pUyaruhiraM' tti lAlAbhiH - kvedatantubhiH pragalantau karNau nAsA ca yasya sa tathA tam, 'abhikkhaNaM ' ti punaH punaH ' kaTThAI ' ti klezahetukAni 'kaluNAI' ti karuNotpAdakAni 'vIsarAI' ti virUpadhvanInIti gamyate, ' kUSamANa' tti kUjantam - avyaktaM bhaNantaM, zeSaM sarvaM prathamAdhyayanavat navaraM 'dehaMbaliyAe ' dehabalimityasyAbhidhAnaM prAkRtazailyA dehaM baliyA 'pADa0 ' tti pAlisaMDAo nagarAo 'paDiNi0 ' tti paDinikkhamai, tti hRdyaM, ' jeNeva samaNe bhagavaM mahAvIre teNAmeva uvAgacchara 2 gamaNAgamaNAe paDikkamai IryApathika pratikrAmatItyarthaH ' bhattapANaM Aloei 2 bhattapANaM paDidaMsei 2 samaNeNaM bhagavayA abbhaNunnAe yAvatkaraNAt ' samANe ' ityAdi dRzyam / ' bilamiva pannagabhUe appANeNaM AhAramAhAre i ' tti AtmanA AhArayati, kiMbhUtaH san ityAha- ' pannagabhUtaH ' nAgakalpo bhagavAn

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[ 19 ] AhArasya rasopalambhArthamacarvaNAt, kathambhUtamAhAram !-bilamiva asaMsparzanapat, nAgo hi bilamasaMspRzan AtmAnaM tatra pravezayati, evaM bhagavAnapyAhAramasaMspRzan rasopalambhAnapekSaH sannAhArayatIti / 'doccaM pi' tti dvirapi dvitIyAM vArAm / [pR. 52] ' aTuMgAuvveyapAThae ' tti Ayurvedo-vaidyakazAstraM 'kumArabhicaM ' ti kumArANAM-bAlakAnAM bhRtau-poSaNe sAdhu kumArabhRtyaM, taddhi zAstraM kumArabharaNasya-kSIrasya doSANAM saMzodhanArtha duSTastanyanimittAnAM vyAdhInAmupazamanArthaM ceti / 'salAga' tti zalAkAyAH karma zAlAkyaM tatpratipAdakaM tantramapi zAlAkyaM, taddhi UrdhvajantugatAnAM rogANAM zravaNavadanAdisaMzritAnAmupazamanArthamiti / 'sallahatte' ti zalyasya hatyA hananamuddhAra ityarthaH zalyahatyA tatpratipAdakaM zAstraM zalyahatyamiti / 'kAyatigicchi ' tti kAyasya jvarAdirogagrastazarIrasya cikitsA-rogapratikriyA yatrAbhidhIyate tatkAyacikitsaiva, tattantraM hi madhyAGgasamAzritAnAM varAtisArAdInAM zamanArthamiti / 'jaMgole' tti viSadhAtakriyA'bhidhAyakaM jaGgolaM-agadaM tattantraM taddhi sarpakITalUtAdaSTavinAzArtha vividhaviSasaMyogopazamanArthaM ceti / 'bhUyevajja' tti bhUtAnAM nigrahArthA vidyA-zAstraM bhUtavidyA, sA hi devAsuragandharvayakSarAkSasAdhyupasRSTacetasAM zAntikarmabalikaraNAdibhirgrahopazamanArthA / 'rasAyaNe' tti rasaH-amRtarasastasyAyanaM-prAptiH rasAyanaM tadvidhayaH-sthApanamAyurmedhAkaraM rogopaharaNasamathaM ca tadabhidhAyakaM tantramapi rasAyanam , 'vAIkaraNe' tti avAjino vAjinaH karaNaM vAjIkaraNaM-zukravarddhane

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nAzvasyeva karaNamityarthaH tadabhidhAyakaM zAstram , alpakSINavizuSkaretasAmApyayanaprasAdopajanananimittaM praharSajanananimittaM praharSajananArtha ceti // ___'sivahatthe ' tti ArogyakarahastaH 'suhahatthe ' tti zubhahasta:prazastakaraH sukhahetuhasto vA 'lahuhatthe ' tti dakSahastaH / / ___ 'rAIsara' ityatra yAvatkaraNAt 'talavaramADaMbiyakoDuMbiyaseTTI' tti dRzyaM, 'dubbalANa ya' tti kRzAnAM hInabalAnAM vA 'gilANANaM ya' tti kSINaharSANAM zokajanitapIDAnAmityarthaH 'vAhiyANa ya' tti vyAdhiH-cirasthAyI kuSThAdirUpaH sa saMjAto yeSAM te vyAdhitA vyathitA vA-uSNAdibhirabhibhUtA atasteSAM 'rogiyANaM' tti saMjAtAcirasthAyijvarAdidoSANAM, keSAmevaMvidhAnAm ? ityAha-'saNAhANa ya' tti sasvAminAm 'aNAhANa ya' tti niHsvAminAM 'samaNANa ya' tti gairikAdInAM 'bhikkhagANa ya' tti tadanyeSAM 'karoDiyANa ya' tti kApAlikAnAm 'AurANaM' tti cikitsAyA aviSayabhUtAnAm 'appegaiyANaM macchamaMsAI uvaisati' ityetasya vAkyasyAnusAreNAgretanAni vAkyAni UhyAni, matsyAH kanchapA grAhAH makarAH saMsumArAH ajAH elakAH rojjhAH zUkarAH mRgAH zazakAH gAvaH mahiSAH tittirAH vartakAH lAvakAH kapotAH kukkuTAH mayUrAzca pratItAH / [pra. 53.] * manne' tti ahamevaM manye 'niyagakucchisaMbhUtAI' ti nijApatyAnItyarthaH, stanadugdhe lubdhakAni yAni tAni tathA, madhurasamullApakAni-manmanaprajalpitAni stanamUlAt kakSAdezabhAgamabhi

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[ 49 ] saranti mugdhakAnIti, punazca komalaM yatkamalaM tenopamA yayostau tathA tAmyAM hastAmyAM gRhItvA utsaGganivezitAni dadati samullApakAn sumadhurAn zabdataH punaH punarmalaprabhaNitAn - maJjulAni - komalA prabhaNitAni -bhaNanArambhA yeSu te tathA tAnU, [pR. 54 ] ' apunna tti avidyamAnapuNyA yataH ' akayapuNNa ' tti avihitapuNyA athavA ' apuNNa ' tti apUrNamanorathatvAt 'etto' tti eteSAM bAlakaceSTitAnAm ' egayaramavi' ekataramapi - anyataradapIti, ' kallaM ' ityatra yAvatkaraNAt ' pAuppabhAyAe rayaNIe phulluppalakamalakomalummilie ahapaMDure pabhAe' ityAdi dRzyam 'uTTie sahassarassiMmi diNayare teyasA jalate ' ityetadantaM, tatra prAduH prabhAtAyAM -prakAzena prabhAtAyAM phullaM vikasitaM yadutpalaM - padmaM tasya kamalasya ca - hariNasya komalaM - akaThoram unmIlitaM - dalAnAM nayanayozvonmeSo yatra tattathA tatra, zeSaM vyaktam / ' jAyaM ca ' tti vAgaM pUjAM yAtrAM vA 'dAyaM ca ' dAnaM 'bhAyaM ca ' lAbhasyAMzam ' akkhayaNihiM ca' tti devabhANDAgAram 'aNuvaDissAmi ' tti vRddhiM neSyAbhi, 'iti kaTTu ' evaM kRtvA ' ovAithaM ' ti upayAcitam // [pra.55 ] ucAiNittae ' upayAcitumiti / ' kayakouyamaMgala ' tti kautukAni - maSI puNDrakAdIni maGgalAni dadhyakSatAdIni ' ullapaDasADiya ' tti paTa:-prAvaraNaM sATako - nivasanaM

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[ 52 ] 'pamhala. 'tti 'pamhalasukumAlagaMdhakAsAiyAe gAyalaTrI olaMhai 'tti draSTavyam 'evaM va0 ' tti evaM vayAsItyarthaH / / // saptamAdhyayanasya vivaraNaM uMbaradattAkhyasya / / ||soriydtte // [pR. 57 ] ' macchaMdhe' ti matsyabandhaH / [pR. 58 ] 'sahamacchA' ityatra yAvatkaraNAt 'khavallamacchA vijhiDimacchA halimacchA' ityAdi 'laMbhaNamacchA paDAgA' ityetadantaM dRzyaM, matsyabhedAzcaite rUDhigamyAH / ' ae ya aha' yAvatkaraNAt 'elae ya rojjhe ya sUyare ya mige ya' iti dRzyam / 'tittire ya' ityatra yAvatkaraNAt -- vaTTaya ya lAvae ya kukkuDe ya' iti dRzyam / 'saNhakhaMDiyANi ya' sUkSmakhaNDIkRtAni 'vaTTa' tti vRttakhaNDitAni ca / [pR. 59.] 'dIha' tti dIrghakhaNDitAni ca 'rahassa' tti hUsvakhaNDitAni ca / 'himapakkANi ya' tti zItapakvAni 'jammapakkAni vegapakkANi ya' tti rUDhigamyaM, 'mAruyapakkANi ya' tti vAyupakyAni 'kAlANi ya' tti 'heraMgANi ya' ti rUDhigamyaM, 'mahihANi ya' tti takrasaMsRSTAni 'AmalarasiyANi ya' Amalaka

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[ 53 ] rasasaMsRSTAni 'mudiyArasiyANi ya' tti mRdvIkArasasaMsRSTAni evaM kapittharasikAni dADimarasikAni maccharasikAni talitAni-tailAdinA'gnau saMskRtAni 'bhajjiyANi ya'tti agninAbhrastAni 'solliyANi ya' tti zUle pakvAni 'maccharasae ' tti matsyamAMsarasasya sambandhino rasAn 'eNijjarasae ya' tti mRgamAMsarasAn 'tittira' tti tittirasatkarasAn yAvatkaraNAt 'vaTTayarasae ya lAvayarasae ya' ityAdi dRzyaM, 'hariyasAgaM' ti patrazAkaM 'ja0' ityasyAyamarthaH-jalayaramaMsehiM khahayaramaMsehiM 'tali. bhajji0 ca' ayamarthaH- taliehi bhanjiehiM / 'ciMta' tti manorathotpattirvAcyA, dhaNNAo NaM tAo ammayAo kayatthAo ityAdirUpA yathA gaGgadattAyAH saptamAdhyayanoktAyAH, 'A pucchaNa' tti bharturApRcchA 'taM icchAmi gaM tubbhehiM abbhaNunnAyA' ityAdikA, 'ovAiyaM ' ti upayAcitaM vAcyaM, dohado'pi gaGgadattAyA iva vAcya iti / [pR. 60] ' egaThiyAhiM 'ti naubhiH 'dahagalaNehi ye' tyAdi egaTThiyaM bhareMtI yetadantaM rUDhigamyaM, tathA'pi kiJcillikhyate-hUdagalanaMhRdasya madhye matsyAdigrahaNArtha bhramaNaM jalaniHsAraNaM vA hRdamalanaM-hadasya madhye paunaHpunyena paribhramaNaM jale vA niHsArita paGkamaInaM thoharAdiprakSepeNa hradajalasya vikriyAkaraNaM hRdamathanaM-hUdajalasya taruzAkhAbhirviloDanaM hRdavahanaM-svata eva hUdAjalanirgamaH hRdapravahaNaM-hUdajalasya prakRSTaM vahanaM prapaJcapulAdayo matsyabandhanavizeSAH galAni-baDizAni

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[ 54 ] ' vakkabaMdhehi ya' tti valkabandhanaiH - sUtrabandhanaizceti vyaktaM, 'macchabalae kareMti' tti sthaNDileSu matsyapuJjAn kurvvanti / [ pR. 61 ] ' vamaNehi ya' tti bamanaM svataH saMbhUtaM ' chaDDajehi ya' ti chardanaM ca vAtAdidravyaprayogakRtam, uvIlaNehi yatti avapIDanaM, kavalagrAhaH - galakaNTakApanodAya sthUlakavalagrahaNaM mukhavimaInArthaM vA daMSTrAH kAkhaNDadAnaM, zalyoddharaNaM - yantraprayogakaH kaNTakodvAra: vizalyakaraNaM auSadhasAmarthyAditi 'nIharitae' ti niSkAzayituM visohittae 'tti pUyAdyapanetum / , || aSTamAdhyayanasya vivaraNaM zaurikamAtsyikasya samAptam // " 9. // devadattA // ( [ pR. 63. ] ' abbhuggaya ' tti idamevam- abbhaggaya mUsiyapahasie ceva ' abhyudgatocchritAni - atyantocAni prahasitAni ca - hasitumArabdhAni cetyarthaH, 'maNikaNagarayaNacitte' ityAdi, egaM ca NaM mahaM bhavaNaM kariti aNegakhaMbhasayasanniviTU' mityAdi bhavanavarNakasUtraM dRzyam // " paMcasayao dAo ' tti hiraNyakoTisuvarNakoTiprabhRtInAM preSaNakArikAntAnAM padArthAnAM paJcapaJcazatAni 'siMha senakumArAya ' pitarau dattavantAvityarthaH, sa ca pratyekaM svajAyAbhyo dattavAniti /

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/ 55 ] 'mahayA' ityena 'mahayAhimavaMtamahaMtamalayamaMdaramahiMdasAre' ityAdi / bhIyA jeNa' tti 'bhIyA tatthA jeNevetyarthaH / 'ohaya0 jAva' iha yAvatkaraNAdidaM dRzyam-ohayamaNasaMkappA bhRmIgayadiTThiyA karatalapalhatthamuhI aTTajjhANovagaya ' tti / [pR. 64] 'uppheNauppheNiyaM' tti sakopoSmavacanaM yathA bhavatItyarthaH / 'ito'nantaravAkyasyaikaikamakSaraM pustakeSUpalabhyate, tatazcaivamavagantavyam-' evaM khalu sAmI ! mamaM egUNagANaM paMcaNhaM savattIsayANaM egUNapaMcamAisayAiM imIse kahAe laDhAI savaNayAe annamannaM sadAvettA evaM vayAsI-evaM khalu sIhaseNe rAyA sAmAe devIe mucchie amhaM dhUyAo no ADhAi no pariyANAi aNADhAemANe apariyANamANe viharai' / 'jA' iti yAvatkaraNAt , taccedaM dRzyam-' taM seyaM khalu amha sAmaM devIM aggipaogeNa vA visappaogeNa vA satthappaogeNa vA jIviyAo vavarovittae, evaM saMpeheha saMpehittA mamaM aMtarANi chiddANi paDijAgaramANIo viharaMti, taM na najai sAmI ! mamaM keNai kumaraNeNaM mArisaMti tti kaDu bhoyA' yAvatkaraNAt ' tatthA tasiyA ubviggA ohayamaNasaMkappA bhUmIgayadiTThIyA' ityAdi dRzyam / 'ttihAmi ' tti yatiSye 'natthi' tti na bhavatyayaM pakSo yaduta 'kattoi' ti kutazcidapi zarIrakasya AbAdhA vA bhaviSyati, tatra

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[ 56 ] AbAdhaH-ISatpIDA prabAdhaH-prakRSTA pIDaiva -- iti kaTTa ' tti evamabhidhAya / 'aNegakkhaMbhiya'tti anekastambhazatasanniviSTAmityarthaH, 'pAsA.' ityanena 'pAsAIyaM darisaNijja abhirUvaM paDirUva ' miti dRzyam / [pR. 67. ] ' jai vi ( ya ) sA sayaM rajasukka ' tti yadyapi sA svakIyarAjyazulkA-svakIyarAjyalabhyetyarthaH / 'juttaM va ' tti saGgataM 'pattaM va ' tti pAtraM vA 'salAhaNijja va' tti zlAdhyamidaM 'sariso va ' tti ucitasaMyogo vadhUvarayoH / ___'AyaMte ' ti AcAnto jalagrahaNAt 'cokkhe' tti cokSaH sikthalepAdyapanayanAt vimuktaM bhavati / 'paramasaI bhue ' tti atyantaM zUcIbhUta iti / [pR. 68] 'hAya' yAvatkaraNAdidaM dRzyaM-' kayabalikamma kayakouyamaMgalapAyacchittaM savvAlaMkAre' tti / ___'subahumitta' ityatra yAvatkaraNAdidaM 'giyagasayAsabaMdhiparijaNeNa ' tti dRzyam / _ 'savvaDie' ityatra yAvatkaraNAdidaM dRzyaM-' sabajuIe ' sarvadyutyA-AbharaNAdisambandhinyA sarvayuktyA vA uciteSu vastughaTanAlakSaNayA sarvabalena-sarvasainyena sarvasamudAyena-paurAdimIlanena sarvAdareNasarvAcitakRtyakaraNarUpeNa 'savvavibhUIe' sarvasampadA 'sabavibhUsAe' samastazobhayA 'savvasaMbhameNaM' pramodakRtautsukyena 'sancapuSphagaMdha

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[ 57 ] mallAlaMkAreNa savvatUrasahasaMninAeNaM' sarvatUryazabdAnAM mIlane yaH saMgato nitarAM nAdo-mahAn ghoSasnenetyarthaH, alpeSvapi RdvayAdiSu sarvazabdapravRttirdRSTA ata Aha-' mahayA iTTIe' mahayA juIe mahayA juIe mahayA baleNaM mahayA samudaeNaM mahayA varaturiyajamagasamagapavAiNaM' 'jamagasamaga ' tti yugapat , etadeva vizeSeNAha- saMkhapaNavapaDahabherijhallarikhagmuhihuDukkamukhamuiMgaduMduhinigdhosanAiyaraveNaM ' tatra zaGkhAdInAM nitarAM ghoSo nirghoSo-mahAprayatnotpAditaH zabdaH nAditaM-dhvanimAtraM etadvayalakSaNo yo ravaH sa tathA teneti / / 'seyApIehiM ' ti rajatasuvarNamayairityarthaH / [ pR. 69] 'sirIe devIe mAyAbhatte yAvi hutya ' tti zriyA devyA mAteti bahumAnabuddhyA bhakto mAtRbhaktazcApyabhUt , 'kallAkaliM' ti prAtaH prAtaH / 'gaMdhavaTTaeNaM' ti gndhcuurnnen| 'jimiyabhuttuttarAgayAe 'tti jemitAyAM-kRtabhojanAyAM tathA bhuktvottaramAgatAyAM svasthAnamiti bhAvArthaH, udArAn-manojJAn bhogAn bhuJjAno viharati / 'puvyarattAvaratte' tti pUrvarAtrApararAtrakAlasamaye, rAtreH pUrvabhAge pazcAdbhAge vetyarthaH / [pR. 70.] ' majjAiya' tti pItamadyA, 'virahiyasayaNijaMsi '. tti virahite vijanasthAne zayanIyaM tatra /

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[ 58 ] 'parAmukhai' ti gRhNAti / 'samajoibhUyaM' ti samaH-tulyo jyotiSA- agninA bhUto jAto kaH sa tathA tam / _ 'royamANIo' tti azruvimocanAt , ihAnyadapi padadvayamadhyeyaM, tadyathA-' kaMdamANIo' AkrandazabdaM kurvatyaH vilabamApIo' tti vilApAn kurvatyaH / / [pR. 71 ] ' Asurutte' tti Azu-zIghraM rupta:-kopena vimohitaH, ihAnyadapi padacatuSkaM dRzyaM, tadyathA-'ruTe' tti uditaropaH "kuvie' tti pravRddhakopodayaH 'caMDakkie' tti prakaTitaraudrarUpaH, 'misimisimANe' tti kopAgninA dIpyamAna iva / / // devadattAyAH navamAdhyayanasya vivaraNaM // 9 // // ajjU // [pR. 72.] ' jahA teli ' tti jJAtAdharmakathAyAM yathA teyalisutanAmA amAtyaH poTTilA-bhidhAnAM kalAdamUSikArazreSThisutAmAtmArtha yAcayitvA Atmanaiva pariNItavAn evamayamapIti / aJjUsArthavAhasutAyAH dazamAdhyayanasya vivaraNam // 10 // tatsamAptau ca samAptaM prathamazrutaskandhavivaraNamiti //

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[ 51 ] // atha bIyasuyakkhaMdho // // subAhU // 'sambou0 ya' tti idamevaM dRzyaM-' saJcouyapuSphaphalasamiddhe ramme naMdaNavaNappagAse pAsAIe 4' / ___ 'taMsi tArisagaMsi vAsabhavaNaMsI' ti tasmin tAdRze-rAjalokocite vAsagRhe ityarthaH / 'jahA mehassa jammaNaM' ti jJAtAdharmakathAyAM prathamAdhyayane yathA meghakumArasya janmavaktavyatoktA evamatrApi sA vAcyeti, navaramakAlameghadohadavaktavyatA nAstIha / 'subAhukumAra' iha yAvatkaraNAdidaM dRzyaM-' bAvattarIkalApaMDie navaMgasuttapaDibohie' navAGgAni-zrotra 2 cakSu 4 rghANa 6 rasanA 7 tvag 8 mano 9 lakSaNAni santi suptAni pratibodhitAni yauvanena yasya sa tathA, 'aTThArasadesIbhAsAvisArae' ityAdi jAva alaM bhogasamatye jAe yAvi hutthA, tae NaM tassa subAhussa ammApiyaro subAhuM kumAraM yAvattarIkalApaMDiyaM jAva alaM bhogasamatthaM sAhasiyaM viyAlacAriM jANaMti jANittA paJca prAsAdAvataMsakazatAni kArayanti, kiM bhUtAni ? ityAha-' anbhuggaya' tti * adhbhuggayamUsiyapahasie ' ityAdi, 'bhavaNaM' ti ekaM ca bhavana kArayaMti, atha prAsAbabhavanayoH kaH prativizeSaH ?, ucyate, prAsAdaH svagatAyAmApekSayA dviguNocchyaH bhavana tvAyAmApekSayA pAdonasamucchyameveti, iha ca prAsAdA badhUnimittaM bhavanaM ca kumArAya, ' evaM jahA mahApalAsa' ti bhavana

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[ 60 ] varNako vivAhavaktavyatA ca yathA bhagavatyAM mahAbalasyoktA evamasyApi puSpacUDApramukhAnAmiti vAcyam , etadeva darzayannAha-' navara' mityaadi| . 'taheva ' tti yathA mahAbalasyetyarthaH, 'paMcasayao dAo 'tti 'paMcasayAI hirannakoDINaM paMcasayAI suvaNNakoDINaM' ityAdi dAnaM vAcyam , iha yAvatkaraNAdevaM dRSTyaM-' tae NaM subAhu kumAre egamegAe bhAriyAe egamegaM hiraNNakoDiM dalayai ' ityAdi vAcyaM yAvat 'annaM ca vipulaM dhaNakaNagarayaNamaNi mottiyasaMkhasippappavAlamAiyaM dalayati,tae NaM se subAhukumAre ' tti, ' uppi pAsAyavaragae ' prAsAdavarasya uparisthita ityarthaH, 'phuTTa0' iha yAvatkaraNAdidaM dRzyaM-'phuTTamANehiM muiMgamatthaehiM' sphuTadbhirmRdaGgamukhapuTairatirabhasAsphAlanAdityarthaH, 'varataruNIsaMpauttehiM' 'battIsaibaddhehiM nADaedi' dvAtriMzadbhibhaktinibaddhaiH dvAtriMzatpAtranibadvairityanye ' uvagijjamANe uvalAlijjamANe mANussae kAmabhoge paJcaNubbhavamANe 'tti, 'jahA kuNie' tti yathA aupapAtike koNikarAjo bhagavadvandanA ya nirgacchavarNita evamayamapi varNayitavya iti bhAvaH / 'subAhU vi jahA jamAli tahA raheNa niggau' tti, ayamarthaH-yena bhagavatIvarNitaprakAreNa jamAlI bhagavadbhAgineyo bhagavadvandanAya rathena nirgato'yamapi tenaiva prakAreNa nirgata iti, iha yAvatkaraNAdidaM dRzya'samaNassa bhagavao mahAvIrassa chattAicchattaM paDAgAipaDAgaM vijAcAraNe jaMbhae ya deve ovayamANe uppayamANe ya pAsai pAsittA rahAo paccoruhai 2ttA samaNaM bhagavaM mahAvIraM vaMdai namasai vaMdittA namaMsittA evaM vyaasii|

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[ 61 ] 'haTa' tti haTThatuDhe atIva hRSTa: ' uThAe 'tti uTThAe uDhei, iha yAvatkaraNAt idaM dRzyaM-' udvittA samaNaM bhagavaM mahAvIraM vaMdai namasai vaMdittA namaMsittA -- sadahAmi NaM bhaMte ! niggaMthaM ' ityAdi yatsUtrapustake dRzyate tadvakSyamANavAkyAnusAreNAvagantavyaM, tathA hi-'sadahAmi NaM bhaMte ! niggaMthaM pAvayaNaM pattiyAmi NaM bhaMte ! niggaMthaM pAvayaNaM devANuppiyANaM aMtie bahave rAIsaratalavaramADaMbiyakoDuMbiyasedvisatthavAhapahiyao muMDe bhavittA AgArAo aNagAriyaM pavvayaMti no khalu ahaM tahA saMcAemi pavvaittae, ahannaM devANuppiyANaM aMtie paMcANuvvaiyaM sattasikkhAvayaM gihidhamma paDivajjAmi, ahAsuhaM devANuppiyA ! mA paDibaMdha kareha' tti bhagavadvacanaM, 'tameva ' idamevaM dRzyaM-' tameva cAugghaMTa AsarahaM,' 'jAmeva' ityAdi tvevaM dRzyaM 'jAmeva disaM pAubbhUe tAmeva disi paDigae ' tti / [pR. 76. ] ' iMdabhUI' ityatra yAvatkaraNAt ' nAmaM aNagAre goyamagotreNa ' mityAdi dRzyaM, 'iTe ' tti iSyate itISTaH sa ca tatkRtavivakSitakRtyApekSayA'pi syAdityAha-iSTarUpaH iSTasvarUpa ityarthaH iSTaH iSTarUpo vA kAraNavazAdapi syAdityAha-kAntaH-kamanIyaH kAntarUpaHkamanIyasvarUpaH, zobhanaH zobhanasvabhAvazcetyarthaH, evaMvidhaH kazcit karmadoSAtpareSAM prItiM notpAdayedityata Aha-priyaH-premotpAdakaH priyarUpaH-prItakArisvarUpaH, evaMvidhazca lokarUDhito'pi syAdityata AhamanojJaH manasA-antaH saMvedanena zobhanatayA jJAyata iti manojJaH, evaMvidhazcaikadA'pi syAdityata Aha

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[ 62 ] 'maNAme' ti manasA amyate-gamyate punaH punaH saMsmaraNato yaH sa mano'maH, evaM mano'marUpaH, etadeva prapaJcayannAha-'some' tti araudraH subhago-vallabhaH ''piyadaMsaNe' tti premajanakAkAraH, kimuktaM bhavati ?-' surUve ' tti zobhanAkAraH susvabhAvazceti, evaMvidhazcaikajanApekSayA'pi syAdityata Aha-'bahujaNassa vI' tyAdi, evaMvidhazca prAkRtajanApekSayA'pi syAdityata Aha-' sAhujaNassa vI ' tyAdi / _ 'imA eyArUva' tti iyaM pratyakSA etadrUpA-upalakSyamAnasvarUpaiva, akRtrimatyarthaH 'kiNNA laddha' tti -na hetunopArjitA, 'kinnA patta' tti kena hetunA prAptA upArjitA satI prAptimupagatA, 'kigNA abhisamannAgaya ' tti prAptA api satI kena hetunA Abhimukhyena sAGgatyena ca upArjanasya ca pazcAdbhogyatAmupagateti / ' ko vA esa Asi puzvabhave ' iha yAvatkaraNAdidaM dRzyaM-' kiM nAmae vA kiM vA goeNa kayaraMsi vA gAmaMsi vA sannivesaMsi vA kiM vA dacA kiM vA bhocA kiM vA samAyarittA kassa vA tahArUvassa samaNassa bA mAhaNassa vA aMteti egamavi AyariyaM suvayaNaM socA nisamma subAhuNA kumAraNa imA eyArUvA urAlA mANussiDi laddhA pattA abhisamannAgaya' tti / ___ 'jAisaMpannA' iha yAvatkaraNAdidaM dRzyaM-'kulasaMpannA balasaMpannA, evaM viNayaNANadaMsaNacarittalajAlAghavasaMpannA oyaMsI teyaMsI vaccaMsI jasaMsItyAdi / 'daijja0 ' tti 'gAmANugAmaM dRijjamANA' iti dRzya, dravanto-gacchanto ityarthaH / /

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[ 66 ] 'jahA moyamasAmi' tti dvitIyAdhyayane darzitagautamasvAmibhikSAcaryAnyAyenAyamapi bhikSATanasAmAcAroM prayukta ityarthaH / [pR. 77.] 'muhamme there' tti dharmadhoSasthavirAnityarthaH, dharmazabdasAmyAcchabdadvayasthApyekArthatvAt , 'paDilAbhissAmIti tuTe' ihedaM draSTavyaM--' paDilAbhemANe vi tuTe paDilAbhie vi tuTe' tti / ' tassa suhamma(muha )ssa' tti vibhaktipariNAmAt 'tena suhume( muhe )ne ' tti draSTavyaM, teneti azanAdidAnena, 'davvasuddhaNaM' tti dravyataH zuddhena prAzukAdinetyarthaH, ihAnyadapi -- gAhagasuddheNaM dAyagasuddheNaM' ti dRzya, tatra grAhakazuddhaM yatra grahItA cAritraguNayuktaH dAyakazuddhaM tu yatra dAtA audAryAdiguNAnvitaH, ata evAha-'tiviheNaM' ti uktalakSaNaprakAratrayayukteneti 'tikaraNasuddhaNaM' tti manovAkkAyalakSaNakaraNatrayasya dAyakasambandhino vizuddhatayetyarthaH, ' evaM Aikvai ' tti sAmAnyenAcaSTe, iha cAnyadapi padatrayaM draSTavyam ' evaM bhAsai ' tti vizeSata AcaSTe 'evaM panavei evaM parUveI' etacca pUktirUpapadadvayasyaiva krameNa vyAkhyApanArtha padadvayamavagantavyam , athavA AkhyAtIti tathaiva bhASate tu vyaktavacanaiH prajJApayatIti yuktibhirbodhayati prarUpayati tu bhedataH kthytiiti.| . . 'dhanne NaM devANuppiyA ! muhame (muhe ) gAhAvaI' ityatra yAvatkaraNAdidaM dRzyaM-'punne NaM devANuppiyA / sumuhe gAhAvaI evaM kayatthe NaM kayalakkhaNe NaM suddhe NaM suhumassa( muhassa )gAhAvaissa jemmajIviyaphale jassa. NaM imA eyArUvA urAlA mANussaddhI laddhA pattA abhi

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[ 64 ] samannAgaya ' tti ' taM dhanne NaM devANuppiyA ! suhume gAhAvaI evaM kayatthe gaM' ityAdi pUrvapradarzitameveha padapaJcakaM nigamanatayA'vaseyam / [pR. 78.] 'abhigayajIvAjIve' iha yAvatkaraNAt ' uvaladdhapunnapAve' ityAdikam ' ahApaDiggahiehiM tavokammehi appANaM bhAvemANe viharai' etadantaM dRzyam / 'cAuddasamuddiSTapuSNamAsiNImu' tti atroddissttaa-amaavaasyaa| 'gAmAgara0 ' iha yAvatkaraNAt ' nagarakabbaDamaDaMbakheDadoNamuhapaTTaNa nigamaAsamasaMvAhasannivesA' iti dRzyam / 'rAIsara0 ' ihaivaM dRzyaM-' rAIsaratalavaramADaMbiyakoDubiyaseTTisatthavAhapabhiyao' tti / 'muMDA' iha yAvatkaraNAdidaM dRzyaM-' bhavittA agArAo aNagAriyaM ' ti / [pR. 79.] 'puvANupubbi' iha yAvatkaraNAdidaM dRzyaM-'caramANe gAmANugAma' tti / ___'jahA paDhama' tti yathehaivAdhyayane prathamaM jamAlInidarzanena nirgato'yamuktastathA dvitIyanirgame'yaM nagarAdvinirgata iti vAcyam , ubhayatra samAno varNakagrantha iti bhAvaH / ___'IriyAsamie' ityatra yAvatkaraNAdidaM-'bhAsAsamie 4 evaM maNagutte 3 gutidie guttattiguttabaMbhayArI' / 'AukkhaeNaM' ti AyuHkarmadravyanirjaraNena 'bhavakkhaeNaM' ti devagatibandhanadevagatyAdikarmadravyanirjaraNena 'ThiikkhaeNaM' ti Ayu

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[ 65 ] . kAdikarmasthitivigamena 'aNaMtaraM caitta' tti devasambandhinaM deha tyaktvetyarthaH, athavA'nantaraM-AyuHkSayAyanantaraM cyavanaM ' caitta' tti cyutvA / [pR. 80 ] 'mahAvidehe ' iha yAvatkaraNAt 'vAse jAiM imAI kulAI bhavaMti-aTThAI dittAI aparibhUyAI' ityAdi dRzyamiti // // dvitIyazrutaskandhaprathamAdhyayanasya vivaraNaM / subAhoH rAjarSeH // 1 // pR. 80-83 / evamuttarANi navApyanugantavyAnIti // samAtaM vipAkazrutAtyaikAdazAGgapradezavivaraNaM / / ihAnuyoge yadayuktamuktaM, tadbodhanAdrAk parizodhayantu / nopekSaNaM yuktimadatra yena, jinAgame bhaktiparAyaNAnAm // 1 // kRtiriyaM saMvignamunijanapradhAnazrIjinezvarAcAryacaraNakamalacaJcarIkakalpasya zrImadabhayadevAcAryasyeti // granthAnaM 900 // zrIrastu //

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||shbdkoshH||

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zabdakozaH 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. aIva [atIva] 66.12 very akaja akArya] 70.15. an _improper act. akanta [akAnta] 12.14 un welcome akAmiya [akAmika 13 6. . with no desire akAraa [akAraka] 10.20 the loss of appetite akkhaya [akSaya] 5-4.12 in- exhaustible akkhAa [AkhyAta] 7.19 told. agaDa [avaTa ?] 48.13 a well agaNikAya [agnikAya 46. 21. fire bhaggao [agrataH] 27.23 in the front aggapurisa [agrapuruSa] 10.10. a leading person aggi [agni 8.16. fire aggia [agnika] 13.13 the name of a disease aMga [aGga]3.16 a canonical text of the Jain scrip tures aGga 12.23 an expletive acchi [akSin] 5.6 an eye ajIraa[ajIraka] 10.20 in-. digestion aja [Arya] 3.1. a respect able person. aja [adya] 25.2. to-day ajjhatthiya [AdhyAtmika] 8.54. a thought ajjhayaNa [adhyayana] 4.8. a chapter ajjhavasANa [adhyavasAna]24.7. __an attachment, a resolution.

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[7. ] anjhoSavanna[adhyupapanna] 24.6. aDuhAra [ardha hAra] 46. 10. addicted a necklace with nine necklace with nine aTTa [Ata] 12.6. pained strings. in mind. aDDAijja[ardhatRtIya] 12.6.two aha [artha] 3.17. an object, and a half. purport aNagAra [anagAra] 3. 4. a aTTa [aSTa] 13.7. eight houseless one, it friar. aTTha [artha] 13.21. matter aNantaraM anantara] 12.:) after aTThama [aSTama] 28.1. eighth. aNahAraya [RNadhAraka] 47.22 a debtor aTThama [aSTamI] 78.12. the aNAha [anAtha] 19.1. one eighth day of the month having no master aTThamI [aSTamI] +3 2. the or supporter eighth day. aNiTTa [aniSTa] 12.14. inaTThArasa [aSTAdaza 16.28. pleasant - eighteen. aNiTTayara[aniSTa tara]8.15.worse aTThArasama [ aSTAdaza] 28.5. VaNukaDaanu+kRSa]5.3.to pull __eighteenth. VaAgaNha[anu+graha 67.26 to ahiasthin ] 24.19. a bone favour VaDa [aT] 17.16. to wan- aNupatta [anupApta] 25 15. _der. attained to aDavI [aTavI] 26.15. a aNumagga [anumArga] 7.7. afterforest wards aDa [ADhya 80.8. prospe- aNumaya [anumata] 12. 19. appro rous.

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[ 1] VaNuSaDDha anu+vRdha] 54.12.to athAma [asthAman ] 33.24. replenish, to in- without strength crease adUrasAmanta 9.20. neither aNuvAsaNa [anuvAsana 11.17. far nor near enema with oils. addahiya [Adagdha] 46.21.burnt aNega [aneka] 15.10 many addha [a] 15.10. half. aNegakhaNDI [anekakhaNDin]26.18. addharatta [ardharAtra]20.10.midthat in which there night were many passages addhANa [adhvan ]35.1. a road and byways antarAvaNa [antarApaNa] 29. 5. mohaTTiya [anavaghaTTita] 231.8. a shop in the market ____uncontrolled antie [antike] 15.21. by aNDaa[aNDaka]28.21. an egg the side of aNDayavANiya [aNDakavaNika]28. ____ antiyAo [antikataH] 6.28. ___16.a dealer in eggs from the presence aNNa [anya] 10 9. another antevAsI 3.4. a pupil aturiya [ atvarita ] 6.28. annattha [anyatra] 24.6. at without hurry another place attaa [Atmaja] 5.4. a son. annamanna [anyo'nya] 77.16. attANa[atrANa] 22.24. vith mutual out protection. annayA [anyadA] 10.16. atthasaMpAyaNa [arthasaMpAdana] 11.7. some other time the plenty of wealth annijjamANa[anbIya mANa] 5.1 asthi [asti 6. 17. is. being followed

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[ 72 ] apuNNa [ apuNya] 54.3. merit - less. appANa [ Atman ] one's self. 51.21. appiya [ apriya ] 12.14. not dear appegaiya [ api+ eka kika ] 20. 13. some apphunna [AspRSTa] 23.4. over come avIa [ advitIya ] 20.10. alone abhaMga [ abhyaMga] 11.15 besmearing with oil. abbhaNunnAa[abhyanujJAta] 6.24. permitted Vabbhiga [abhi+aj] 48.15 to besmear abbhintara [ abhyantara ] 13.7. internal abbhintariya [Abhyantarika] 24. 2 interior. uANija-a harem Vabbhukkha [ abhi+ukS] 55.7.to _sprinkle. abbhuggaya [ abhudrata ] 63.10 raised, high Vabbhuttha [ abhi + ut + sthA ] 77.4 to get up. abhikkhaNaM [abhIkSNa] 13.11. repeatedly abhibhUa [ abhibhUta ] 8.15. overpowered. abhilasa [abhi+lapa ] 12.5.to.. desire abhisaramANa [abhisarat ]. 53. 25. coming out abhisea [abhiSeka ] 79.15. sprinkling with water at an auspicious occasion. abhiseyaga [ abhiSeka ] 18. 1. bath amacca [amAtya ] 37.10. a minister amaNAma [ ? ] 12.14. unpleasing to the mind amaNunna [ amanojJa ] 12.14. unpleasing ammadhAi [ ambAdhAtrI ] 13.19. a wet-nurse

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{ 73 ] ammA ambA) 53.22.mother Vavakkama [apa+kam] 23.2.to aya [aja] 38.7. a goat. go away ayaM la [D.7 (50-5. a kind avaNhANa [apamnAna) 11.17. of net for catching fish medicinal hot bath. ayomaya 40-21. of iron avada [avaTu] 4S.15.a collar bone arisA arzas ] 10.20. piles apadahaNa [avadahana] 11.16. foaiisalla azas+ila] 51.9.a menting person suffering from /avayAmAva ava+yAsaya] 40.22 piles. to cause to embrace alaMkAriya [AlaMkArika] 19.10 /avAjjha [aparAdha] 18.9. to one ivho does the toil offend tte. aksela [avazeSa] .28.5. the alaMbhoganamattha ailaMbhogasamartha] remaining 75.11. fit to enjoy ple avoria [avIya]3:3.24withasure's ti) the full. out vitality aliza [alika] 18. 17. a asana azana] 82. eating scorpion-sting amayaMvasa (asvayaMvaza] 13.6. alla Ardra 1.15. wet. with no control over allapalla [D.] 17.15. a peg oneself of the shape of a scor- asipatta [asipatra 41.12. a * pion-sting. sword allINa [AlIna] 22.20. asilaTTi [asiyaSTi] 26. 22. sheltered a sword apaoDaya [D.] 18.2. with asuha [azubha] 8.26. unthe neck bent down (c.) propitious, inauspicious

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[ 74 ] aMsAgaa [asAgata ] 29.15 put on shoulders ahammiya [ adhArmika ] 9-94. irreligious. ahApajjatta [ yathA paryApta ] 18.14. sufficiently well mahApaDirUvaM [ yathApratarUpaM ] 3.7. befitting addAsu [ yathAsukhaM] 6.25 as it pleases amiDa [ amRtaka ] 8.14 the dead body of a snake a | adhaH | 15.7 down V Akkha [A+khyA ] 6.8. to speak, to tell. AIgara | Adikara ] 4.9. the first promulgator of the holy canon Au | apas ] 15.15. water AuDAva [D] 48.19. to cause to enter (c.) Au [ Ayus ] 82.6. life Aura | Atura | 52.26. sick Auvve [ Ayurveda ] 51.18 the science of medicine 17.20. a Auha [ Ayudha ] weapon Agaa [ Agata ] 7.6. came V Agama [ A + gamay ] 49.25. to come to know AgAra [AkAra ] 16.24. shape Agametta [AkRtimAtra] 5.7. merely a shape Agii [ AkRti ] 15.7. a shape VADhA [D] 63. 10.to respect ANattiya [AjJaptika] 11.8. an order. V ANava [ajJa. paya] 10. 16.to order. ANupuvveNa [AnupUrvyANa] 22.9 in the following order AthavvaNa | AtharvaNa] 42.21.. Atharvaveda V Apuccha [ A + pRcch ] 9.4 to take leave AbAha [AbAdha] 64.15 trouble

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[ 75 ] Abhiyogia [Abhiyogika] 25. 19. the magic-art of ___making another' subordinate. AbhAaAbhAga] 9.23. extent VAmanta [A+mantrayU ]65. 2. to invite Amala [Amla] 59.3. tam. - arind-juice Amela [D. 17.20 a pendent wreath Ayanta [acAnta] ::.1+ with hands and face washed . with water AyaSa [Atapa] 60.13. heat AyAhiNapayAhiNa [AdakSiNa- pradikSaNA] 30.10 sacred circumambulation about a holy man or object from right to left AvannasattA [ApannasattvA] 19. 6. pregnant Arasiya [Arasita] 20.24. . cried AlIvaNa [AdIpana] 10.6. setting fire AlIviya [AdIpta] 65.22. burnt. Aloa [a loca) 30.3. to observe. AleAia [Alocita] 15.24.. confessed VAvaja [ A+pad ] 22.3 to come to Asa [azva] 17.21.a horse. Asava [Asyaka] 8.20. a mouth Asattha [Azvasna] 67-13. consoled. AsavAhiNo [azvavAhinI] 66. 19. a vehicle carried. by horses. VAsAa [ A+svAdayU] 12.5. to enjoy AsAroha [azvAra ha] 17.23 a. horse-rider Asurutta [AzuruSTa] 40.6. easily excited VAhiNDa 30.30 to walk AtApara

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mum. [ 76 ] Ahiya [Ahita 27. 3. ukviTa utkRSTa] 25.16. placed superior AhevaJca [Adhipatya] 10.20 ukkita [utkRtta] 18... cut off lordship ukkuDiyA [utkarikA] 1:3.20. a dung-hill. i iti 5.21. izrI [itaH] 50.10. hence ukkoDA [ID.] 10.1. bribe ukkosa [utkarSa] 12.8. maxiiMgAla [aMgAra) 29.4. burning charcoal Viccha idh] ! 1.3. to wish upa kheva utkSe 11.22. int. iTTha iSTa] 12.19. desirable roduction 'iDA Rddhi 22.12 prosperity uggaha udgaha] 70.21. a seat itthI stro7.2!. a woman VugghAma ud+ghuSa 10.25.to iMdamaha [indramaha] 5-21 a fest proclaim. ival in honour of Indra uccAra 78.13 ('xcretion ibbha [ibhya 22.215. a rich ucchaga utsaMga] 51.1. a lap man ujjala ujjvala] 12.12.great iriyAmabhiya ryAsamita] 79.16. excessive heelful in Taalking. ujjANa [udyAna] 4-21. gardes Vujjha 19.20. to abailon iriyAsamia [IryAsamita) 15. uTTa [uSTa] 16.25. a cuinel ___2.heedful in walking uTTiyA utrikA) 16.22. a big Isara (Izva] 10.9. a lord. earthen pot with the uuya [tuka] 75.8. a serson shape of camel's neck. ukkampa ut+kampU] 48.12. to VuTTha [ut+sthA] 14.7. to shake stand up

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[ 77 ] uppADa [ut+pATaya] 48.22.too. take off uppIliya (utpIDita 17.18. tied uhAa [utsthAta] 14.6. stan- ding up (5) uttayanta [uttudyamAna] 57.22. being pained uttaravaMcuijja [ uttarakaMcukIya] 17.19. the covering to protect the upper part of the body. uttarapurasthima [uttarapUrva] 4.21. ___north-easterly uttarAsaMga 77.5. upper garment uttarilla [uttara+illa] 1.21. . northern uttANa [uttAna] 47.24. lying on the back udaa [udaka) 69.13. water uhiTa [uhiSTa] 78. 12. the 15th day of the dark half of the month. udAhu [utAho] 14:4. or VuddAa ud+dra] 15.11 to die uddAmiya [uddAmita] 17.18. tied with ropes. uppatiyA [otpattiko] 61.7. * intuitive uppheNauppheNiyaM [D.] 64.5. breathing hot with anger (c.) uyara [udara] 10.21. dropsy uraparisappa ura:parisarpa] 15.. 13. a reptile that moves on the belly jagala udAra 23.22. gene rous, plentifu urughaNTa 29.26. the bells pending on the sides of loins uraMureNa (urasA+urasA] 34.5.. breast to breast, closely. facing. ulla [AI] 55.2. wet. uvautta [upayukta]24.8. empl-- oyed, engaged in uvagama [upagata] 3.5. poss essed

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[ 78 ] gUDha [ upagUDha] 26.17. co ncealed. uvaMga [ upAMga ] 5.7 a sublimb. uvadaMsa [ upa+darza] 7.28. to show VuSadesa | upa + diza] 52.26.to advise uSappayANa [upapradAna ] 34.6. a gift upayAra [ upacAra ] 16.23. manners, treatment ubara [ upari] 64.9. above ubanna [ upapanna ] 12.7.born ubave [ upapeta ] 16.22. accompanied with / uvasAma [ upa + zAmay ] 11.6* to appease. uvAgaa [ upAgata ] 8.12 came near VubvaTTa [ ud + vRt ] 12.9. to return. ubvaTTaNa [ udvartana ] 11.15. applying scented paste or powder VubvaTTAtha [ ud+yU ]69.13. to besmear bigga [ uddina] 13.25. dejected in mind usiNa [ uSNa] 69.14. hot ussukka [ucchulka ] 34.15. without fees ussedda [ utsedha] 8.10 height Usiya [ Urcchita] 17.2 raised Uha [Udhas ] 19.22 an udder ekkabIsa [ ekaviMzati ] 16.22. twenty-one pakkArasa [ ekAdaza ] 79.18. eleven ekkArasama [ ekAdaza ] 3.17. eleventh ega [eka] 5.11. one pagaTTiya [D] a boat (c.) egatIsa [ ekatriMzat ] 48.24. thirty-one. eganta [ ekAnta ] 3. 20. a solitary place

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[ 79 ] pagasADiya (ekazATika] 77.5 ocUlayAlaga avacuDAlaka 48. consisting of one 13. dipping in water garment. to the last lock of the egamega [ekaika] 42.23. one head (c.) ____ in turn. Aha [oSTa] 19.23 a lip. egUNa [ekona] 63.11. less omanthiya [avamathita] 19.19. by one withered, shattered egaNatosa [ekonatriMzat] 16.22 Vomuya [ ava+muc ] 77.5. to twenty-nine release enjamANa IyamANa] 7.2.coming oroha [avarodha] 62.22. a eNejja [eNeya] 59.6 a deer harem etto [etad+ttaH] :54.3. out olugga [avarugNa] 19.18. of these. diseased. etya [atra] 26.10. here eyamma [etatkarman ] 10.14. Volu [ amRta ] 55.7. to one who does that rub action. Alla [Ardracarma] 48.21. a elaya [eDaka] 38.8. a ram. moist hide VAvAya [upa+yAc ] 54.10 to mogADha [avagADha] 17.17. en- beg the favour of. tered VogAha [ava+gAha 55.1. to Vovola [upa+pID] 27.7. to take bath harass. ocUla [avacla] 15.22. a AvIlaNa [avapIDana] 61.8. . bridle. pressing

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[ 8. ] obIla [upapIDA) 48.5. pain; kajja kArya] 10.10. a work avapIDa-a erest-ornanient kaTa [kRtvA] 7.28. having odhIlemANa [upapIDayan ] 10.6. done torturing kaTTha [kASTha] 8.). wool..... Asaha [auSadha] 11.21. kaDa [kRta] 9.1. (lone a medicine kaDagasakara [D.] 47.15. a osAriya [apasArita] 17.21. peg made of bamdrawn up boo (c) ohaya apahata] 19.21. put kaTia kaTI] 17.23. a waist done kaDuya [kaTuka] 13.1. bitter VAhIra [D.]77.23. to doze kaDevara [kalevara 8.15.a body kaNaga [kanaka] 66.15. gold. kA [kati] 4.7. how many kaNaGagara [D.]47.9.a small kakuha [kakubha] 19.1. a hump anchor-stone (c.) kavakha [kakSa] 53.24. an kaNTa a (kapTaka] 8.6. a armpit thorn. kakkhaDiya [D.] 18.2.rough kaNDU 10.21. itch. kaNNa [karNa] 5.6. an ear. kaccha [kakSA] 17.18. loin kaNNIraha [karNIratha| 17.3. a band (c.) small chariot kacchapa [kacchapa] 15.8. a katto [kutaH] 54.15. from tortoise. which place. kacchulla (kacchUmat] 51.9. a kattha [kutra] 39.25. where. person suffering from katthA [kutrApi] 24 5. from itches. somewhere.

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[ aa] 76. 9. loving. kandua [kanduka] 29. 4. a heating bowl. Vkappa [ klup ] 5.15. to arr ange, to make, to earn. kappa [kalpa ] 15. 26. a kind of heaven. kapaDiya [ kArpaTika ] 52.25. a kind of mendicant. paNa [kartanI] 38. .5. a knife. kappAya [kalpa + Aya] 27 8 proper tax (c.) kappiya [kRta] 38. 15. cut. kamalezvama [ kmle| pama ] 54. 1. resembling a lotus. 19. 13. a dewlap. kamma [ karman ] 9. 1. an action. kattha [ kRtArtha ] 53. 21. one with the object fulfilled. kayara [katara ] 9. 13. which. kayalakkhaNa [ kRtalakSaNa ] 53. 22. possessing auspicious signs. kayAi [ kadApi ] 10.15. some time. 81 ] V [] 5. 15. to do. 10. 4. a tax. karapatta [ karapatra ] 47. 12. a saw. karayala [ karatala] 13.23. the palm of hand. atifs [D.] 52. 28. a Kapalika mendicant. [D. ] 46.6. water mixed with lime so as to boil. kalaMbacIrapatta [D] 47. 13. a kind of weapon. kaliya [kalita ] 17. 2. distinguished. kalusa [ turbid. agrafg [nzi+azi] 28. 19. every morning. kavaa [ kavaca ] 21. 18. an armour. [ kalaza ] 10. 15. [D.] 29.. 4. a baking oven. kavoya [ kapota ] 53. 3. a pigeon. kavalaggAha [ kavalagrAha ] 61. 8. swallowing morsels (c.).

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[ 82 ] kaviTTha [kapittha ] 59. 4. a kAluNavaDiyA [ kAruNyavRttikA ] kind of fruit Guj. 50. 5. 14. the mode of kasa [ kazA] 27. 24. a living through mercy whip. of others i. e. begging. kahaM [ katham ] 6. 16. how. kAsa 10. 19. cough.. kahA [kathA] 5. 18. a kAsilla [kAsa+dalla] 51. 10. story. suffering from cough. kahiM [kutra] 50. 11. where.. kiDikiDiyAbhUya [ kiMDikAi [ kAkI ] 28. 21. a kiDiyAbhUta] 58. 5 making she crow. a rustling sound of kAgaNimaMsa [kAkinImAMsa] 18. bones. kimi [kRmi]51.12. a worm, 4. piece of flesh as kiMsua [kiMzuka 70. 7. a small as Gunja fruit. kAyatigicchA [kAyacikitsA] kind of tree with red 52. 19. the diagnosis flowers Guj. kesuDA. of body. kIDa [krIDA] 55. 2. sport. kIla [krIDa] 66.15. to play. kAraNa 10. 10. the cause kolAvaNa [krIDApana] 22. 18. leading to an action, sporting. consultation. kIliya [krIDita ] 43. 25. kAla 3. 1. time. (N.) played. kAla [D.159.2. blackened. kukkaDi [kukkuTI] 28. 22. kAladhamma [kAladharma] 63. 7. a hen. death. kucchi [ kukSi] 49. 1. a kAlamAsa 12. 7. time for ___womb. death. kucchilla [kukSi+la] 10. 19. kAluNa [kAruNya] 5.14. mercy. stomach.

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[ 83 ] kuDaMga [D.] 27. 3.a bamboo kouya [ kautuka ] 55. 2. thicket. marks of black collykuDapAsa [kTapAza] 60. 9. a rium made on cheeks noose to catch fish by and ears to ward off evil (c.) alluring them. koTTilla [D.] 47. 17. a kuDumbajAgariyA kuTuMbajAgarikA] kind of small hamm12. 17. wakefulness due to family-anxieties. koDi [ koTi ] 15. 10. a kuddAliyA [kudAlikA] 28. 19. crore. a spade. koDuMbiya [ kauTuMbika ] 10. 9. kunta 10. 5. extorting the head of the famoney at the point of mily. a sword. koDha [kuSTha ] 10. 21. kumaraNa 49. 26. a bad __leprosy. death. koDhilla [ kuprimat ] 51. 9. a kumArabhicca [kumArabhRtya] 52. person suffering from 19. the science of bring leprosy. ing up children. koppara [ kUpara ] 24. 20. an armpit. kula [ kUla ] 60.11. a bank. kolaMba | D. giriprAnta ] 26.. kuviya [ kupita ] 26. 18. 16. the skrit of a angry. mountain. kuhADa [ kuThAra ] 47. 19. a kovaghara [ kopagRha ] 63. 25. hatchet. a house of anger. kUyamANa [ kUjat ] 51. 14. crying. ' khakkharaga [D.] 18. 5. a keha / ke+api ] 4. 13. some. whip. (c.)

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Peg [ 84 ] khaggi [bakI ? ] 28. 21. a khAima [ khAdima] 8. 2. female crane (c.) eatable. VkhaNa [khan ] 15. 18. to VkhAya [khAd] 13. 2. to dig. eat. khaNaNa [khanana] 27. 7. khAra [kSAra] 13. 1. salt digging. khaNDapaTTa 27. 2. one who 46. 7. acid. wears rags, a thief (N.). khippAm [kSipram ] 8. 20. khaNDapaDaha [khaNDapaTaha] 18. 5. quickly. a broken drum. khIra [kSIra] 22. 18. milk. khaNDa malla [khaNDamallaka] 51. khAla [kIla ] 47. 14. a 16. a broken cup. khaNDiya [ khaNDita ] 58. 26.. khuja [kubja] 66. 14. a made in pieces ___hunch-back. khaNDI [D.] 26.18 a valley khura / kSura ] 49.20. a razor khurapatta [kSura+patra ] 47. 13. khatta [khanitra ] 27. 7. a a razor. spade. kheDa [D.] 9.21. a small khattiya [kSatriya ] 42. 24. a town with mud-walls. Kshtriya. khelaa [krIDA] 23. 16. khambha [stambha ] 18. 44. a sport. pillar. khalINaTTiya [khalImamRttikA] Dhiya [gRdra ] 24. 6. atta ched. 15. 18 a lump of earth high up (N.) (c.). gaNima [gaNima ] 20. 21. khalu a [D] 48. 16. an things that can be ankle. numbered. khahayara [ khecara ] 15. 13. a gaNiyA [gaNikA ] 16. 22. bird. a courtesan.

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_catch fish. [ 85 ] gaNThibheya [ granthibheda ] 27. 2. gilANa [glAna ] 52. 23. a pick-pocket. weak, ill. gatta [gAtra ] 18. 2. a body. giha [gRha] 9. 4. a house. gandhavaTTaa [gandhavartaka] 69. gihidhamma [gRhadharma] 76. 1. 13. the scented paste. the religious duty of a gandhabdha [gAndharva] 65. 15. __house-holder. music. gIvA [grIvA] 49. 20. a neck. gabbha [ga] 12.20. foetus. gujjha guhya] 10. 10.a secret. gaya [gata] 16. 25. gait. guDA [D.] 17. 21. a progala 60. 9. a hook to tective cloth-covering for the body. (c) gAmella [grAma+ila] 10. 10. ___belonging to a village. guDiya [guDita] 17. 18. clad in armours. (c) gAyalaTThI gAtra+yaSTi] 55. 7. guNDiya [D.] 18. 3. besa body. gAlaNa [gAlana ] 12. 25. meared. guttiya [guptika] 23. 12. a dropping. (c.) gAvI [D.] 19 1. a cow. watch-man. gAha [grAha] 15.9. a croco guliyA [guTikA] 11. 21. a dile. VgAha [grAhay ] 60. 11. gevenja gaiveya] 17. 19. an . to bring. ornament for neck. gAhAvA [gRhapati] 66. 19. a geha [gRha] 5. 14. a house. house-holder. gohillaa [goSThika] 25. 25. VgiNha [ gRha ] 8. 2. to take, a companion. to hold. goNatta [gAtva] 15. 16. the giddha [gRddha] 24. 6. greedy. state of a bull. pill.

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[ 46 ] goNa meNa] 41. 2. sub- caunANa [caturjJAna] 3. 5: four sidiary. kinds of knowedge. (N.) goNNa [gaNa] 22. 14. fitt- caupaa [catuSpada] 15. 12. a ing to the qualities or quadruped. sense. cauppuDa [ catuSpuTa ] 8. 9. gottAsaa [getrAsaka] 21. 12. folded four times. a proper name-mean- caurindiya [caturindriya] 15. ing one who strikes ___13. a creature possessterror among kine. _ing four sense-organs. gomaNDavaa [ gAmaNDapaka ] 18. caumbiha catuvidha] 22. 22. 24. a shed for cows. fourfold. goya [gotra] 12. 23. family. causaTTi [catuHSaSTi] 16. 21. gohA [godhA] 52. 27. a sixty-four. lizard. cakkhu [ cakSuS ] 5. 10. an eye. ghara [gRha] 23. 16. a house. caccara [catvara] 10. 25. a ghaDa [ghaTa] 51. 16. a pot. court-yard. a square. ghAma [ghAta] 27. 5. killing. caDayara [ D. ] 5 13. a bAyAvaNa [ghAta) 31. 19. kill- swarm. (c.) candasurapAsaNiya [ candra sUrya kucha [ ghuSTa ] 77. 15. pro- darzana ] 22. 11. a rite to claimed. show the sun and the ghUha [dhUkI] 28. 21. a she- moon to the child. owl. campaga [campaka] 23 5. a kind of a flower. caukka [catuSka] 10. 25. a camma [carman ] 33. 15. hide, square. leather. ing.

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[ 47 ] cammapaTTa [carmapaTTa] 47. 15. a cirAiya [ cirAyita ] 4. 23. leather-band. old. (c.) caya [cyava] 16. 1. a body, cua [vyuta] 50. 10. fallen. a fall. (c.) cuNNa [cUrNa] 18. 3. powder. cAuddasa [caturdazI] 78. 11. cuNNaya [ D.? ] 18. 3. the 14th. day of the frightened(c.)=saMtrasta. month. culapiya [kSulla+pitR] 27. 23. cAuraMgiNI [ caturaMginI ] 34. younger brother of the 5. an army consistingi father; uncle. of four divisions (1) cullamAuA [kSulla+mAtRkA] 27. elephants (2) horses (3) 26. the wife of an chariots(4)foot-soldiers. uncle, an aunt. cAraga [cAraka] 46. 15. a ceia [caitya] 3. 2. a sancprison. _tuary, a temple. cAraveza [cAruveza] 16. 25. celukkhe va [celAtkSepa] 77. 14. fine dress. flying of garments. ciccisadda [ciccIzanda] 21. cokkha [cokSa] 33. 1+. clean. 4. a sort of crutching cottha [caturthe] 15. 6. fourth. sound. cAhasapUvI [ caturdazapUrvin ] ciccA [D. [ambilikA] 47. 3. 5. one knowing 14 6. a tamarind. Purvas, the pre-canoni. VciTTha [sthA] 7. 28. to cal texts of Jainas. stand. cAhasama [ caturdaza] 28. 3. cindhapaTTa [cihnapaTTa] 17. 25. fourteenth. a long piece of cloth cAhaso [caturdazI] 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 [76396da] 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. 574EUR (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. . Ficafe [aatayfa] 12. 12. beginning from which. sifat [ sfera) 53.24. talk.

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[ 89 ] jaMbhA [ jambhA ] 60.7. a devi- jAgariyA [jAgarikA) 22. 11. ce to catch fish. a rite to keep awake jamagasamaga [ yamakasmaka ] 10. observed by the relati. 17. simultaneously. ves on the sixth night jamma [ janman ] 53. 23. birth. after the birth of a jammaNa [janman ] 80. 15. child; 12. 17. wakebirth, fulness. jammapaka [janmapakva] 59. 2. VjANa [jJA] 7.20. to know. __naturally cooked (c.). jANaa [jJAyaka] 11. + a jara [jvara ] 10. 19. fever. knower. jalayara [jalacara] 15. 8. an aquatic animal. jAmAuA [jAmAtR ] 28. 1. mahaNa [ jaghana] 17. 1. loins. the son-in law. jahA [ yathA ] 4. 3. as. jANu [jAnu] 24. 19. a thigh. jahAnAmae [ yathAnAmaka ] 8. 14. jAyaa [jAtaka 7.7. born. namely. jAyaniMduA [jAtanirdutA] 22. jahAvibhavaM [ yathAvibhavaM ] 65. 5. 2. a woman who gives according to his state. birth to still-born jahoiyaM [ yathAcita] 19. 20. children. as was deserving. jAyametta [jAtamAtra 20. 23. jA [ yAvat 7. 28. as as soon as born. long as. jAyasaGka [jAtazraddha] 3. 12. jAi [ jAti ] 5. 4. birth. one in whom faith is jAiaMdha jAtyaMdha] 5. 4. blind produced. by birth. jAva [ yAvat ] 3. 6. upto. jAisaMpanna [jAtisapanna] 3. 4. possessing the know jAhe [ yAvat ] 43. 4. so ledge of previous birth. long as.

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[ 90 ] jibbha [ jihnA] 19. 12. a VjhUsa [ zuS] 79. 21. to tongue. emaciate oneself. jimiya [D.] 29. 23. eaten. TiTTibhi [TiTibhI] 28. 21. a jugalatta [yugalatva] 40. 25. in kind of a bird. the state of twins. jutta [yukta) 17. 1. fitting. ThANija [sthAnIya] 67. 6. a juya [yuga] 18. 3. a pair. place. javarAyA [yuvarAja] 62. 24. a /ThAva [ sthApayU] 21. 14. to crown-prince. place. jaya dyUta] 23.16. gambling. Thia [sthita] 33. 18. stood. iyagara [yatakara ] 47. 23. a Thii [sthiti] 12. 8. life. gambler. ThiiDiya [sthitipatitA] 22. jUha [yUtha] 38. 10. a herd. 10. a ceremony at the jeSTha jyeSTha] 6. 11. eldest.. birth of a child. joNisUla [yonizUla] 23. 24. pain in the female DambhaNa [ dambhana ] 47. 17. a genital organ. big needle. novvaNa [yauvana] 80. 15. VDaha [daha] 55. 9.to burn. youth. NaM [D.] 3. 15. a particle. jhaya [dhvaja] 17. 2. a banner. pahAya [snAta] 67.12. bathed. jhANakoTTa [dhyAnakoSTha ] 3. 11. engrossed in the gra tauya [trapuSa] 46. 5. tin. * nary of meditation. tae [tataH] 3. 11. then. Vjhi [dhya ] 19. 21. to tao [tataH] 12. 9. then, think. tacca [tRtIya] 11. 7. third. jhillirI [D.] 60. 8. a tacchaNa [ tatkSaNa ] 11.1 8. kind of net. cutting of skin.

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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 (accufa] 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-f@ (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. faca (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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[ 92 ] titraliya [trivalika] 24. 18. thalayara [sthalacara] 28. 50. three folds. land animals. tiviha [trividha] 77. 11. of thAsaga sthAsaka] 17 22. a three sorts. small mirror. fafat [D.) 60. 7. a kind thimiya [stimita] 9. 1S. free of net. from any fear. tihi [tithi] 68. 6. a day. thira [sthira] 14. 9. stable. tu? [naSTa] 6. 27. satisfied. thivithiviya [D.) 51. 11. tumpiya [D.] 18. 2. bes- ___dripping. meared. thera [ sthavira ] 15. 21. an tUbara 13. 2. astringent. elder. terindiya [trIndriya] 15. 14. daga [udaka] 55.7. water. a creature possessing three sense-organs. daccA [datvA] 9. 14. having teu [tejasa] 15. 15. fire. given. daDhappahAra dRDhaprahAra] 26.22. tegicchI [cikitsin] 11. 4. one who deals a heavy a physician. stroke of weapon. teDi [taTI] 15. 19. a bank. daNDaa [ daNDaka ] 5. 12, a tettIsa [trayastriMzat ] 59. 14. _stick. thirty-three. daNDikhaNDavasaNa 51. 15. terasa [ trayodaza] 15. 10. a person wearing a thirteenth. cloth sewn in the terasama [trayodaza] 28. 4. middle. thirteenth. dabbha [darbha] 78. 14. a kind tella [tela 46. 7. oil. of grass. dabhatiNa [darbhatRNa 47. 19. 'thaNa stana] 17. 1. breasts. Darbha grass.

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[ 93 ] dasaddharaNa [ dazArdhavarNa] 77. 13. of five colours. daMsaNa [ darzan ] 12. 24. sight. darisa Nijma [ darzanIya 134. 14 of pleasant sight. Vdalaya [ do ] 11. 7. to give. V davA [ dApay ] 48. 17. to cause to give. davvasuddha [ dravyazuddha] 77. 10. pure in materials. dasama [ dazama] 3. 16. tenth. dasarata [ dazarAtra ] 34. 16. lasting for ten nights. daha [hada] 60. 6. a lake dAa [dAya] 80. 16. share dAma [ dAman ] 29. 26. a noose, a rope (c ) dAya 54 11 a share in property. dAraa [dAraka ] 5. 4. a boy. dAraga [dAraka] 5. 6. a boy. dAriya[dArikA] 54. 11. a girl dAlima [dAbhi] 59. 4. a. pomegranate. dAha 10. 19 a burning sensation in the body. dAhiNapura sthima [dakSiNapUrva ] 9. 20. south-easterly. [] 9. 2. seen. fazi [afe] 10. 20. sight. dinna [datta ] 26. 18. given. divva [ divya ] 77. 13. a miracle. disibhAa [ digbhAga ] 4.21. a direction. dIha [ do ] 59 1. long. dugga [ durga ] 33.17. ducciraNa [ duvarNa ] 8. 16. wicked. duddha [ dugdha ] 53. 23. milk. duddhiya [ dugdhika ] 15. 14. possessing milk. duSpa Dekkanta | duSpratikrAnta ] 8. 26. unrepented. duSpaDiyANanda [ duSpratyAnanda ] 10. 1. difficult pleased. to be duppahaMsa [ duSpradhvaMsa ] 26 19. difficult to be destroyed. dubbala [ durbala ] 52. 23. weak.

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[ 94 ] durahiyAsa [ durabhiyAsa ] 12. docca [dvitIya] 11.7. second. 12. unbearable. Vduruhe [ ud+ruh ] 33. 15. dhamaNi [dhamanI] 13.10. a vein. to climb, dhambha [dharma] 6.4. a doctrine. dullabha [ durlabha ] 26. 18. dhammAyariya [dharmAcArya] 7. 22. difficult to obtain. the teacher of the cAra dvAra] 8. 13. a door doctrine. duve [vai] 13. 10. two. dharaNIyala [dharaNItala] 13. 5. duha [duHkha 4. 4. a bad the surface of the earth. act. dharima [pariman ] 22. 21. duhaTTa [ duHkhAta ] 12. 6 pai things that can be sold ned in body. by weight. dUijjamANa [dravat ] 76. 19. 'dhasa'tti [dhasa-iti ] 23. 5 going, moving. an onomatopoetic word dejja [deya] 10. 5. compul to indicate fall. sory contribution. dhAI [dhAtrI] 22 17. a nurse. devANuppiya [devAnAMpriyaH] 6.25. dhii [dhati] 24.6. happiness. the beloved of gods. desappanta [dezaprAnta] 26. 14. dhisara [D.] 60. 8. a kind of net. border of the country. dhruva dhUipa] 55.9. incense. desobhAsA [dezIbhASA] 16.24. dhUyA [ duhita ] 28. 1. a vernaculars. dehaMbalI [ dehabali ] 51. 16. ___daughter. the alms (c.). dhejja [dhyeya ] 12. 19. fit ho [dvi] 4. 3. two. to be thought about. douyariya [dvi+udarika] 51.9. a person suffering from maI [ nadI ] 15. 18. a river. dropsy. nakka [D.] 13. 10. a nose.

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[ 95 ] makkhatta [ nakSatra ] 68. 6. a nAI [ jJAti ] 21. 11. a constellation relation. Vnajja [jJA pass.] 49. 26. nADaa [ nATaka ] 65. 16. a to be known, draima. nasua [ namaka ] 28. 2. a nANI [ jJAnin ] 7. 18. a grandson. knower. nattuiNIa [natRbhAryA] 28. 3. nAmadhejja [ nAmadheya ] 21. 3. a name. the wife of a gradson. nattuI [maptakI] 28. 2. a sa [ nAsikA ] 5. 6. a nose. grand-daughter. nAlI [ nAlikA ] 13. 7. nattuyApaI natRkApati] 28. 2. arteries. the husband of the niuNa [nipuNa] 16. 25. granddaughter. ___clever. natthi nAsti] 5. 5. is not. nizkaNa [ niSkaNa ] 27. 8. napuMmagajhamma napuMsakakaman ] 25. without corn. 11. the work of a nikkhi fi ? [ niHkRSTa ] 29. 25. eunach. _taken out. VnamaMsa [ nam ] 3. 13. to nikkhamaNa [niSkramaNa] 79. 15. bow down. going out; giving up . nayara [ nagara ] 4. 10. a worldly life. town. nikkheva [ nikSepa ] 23. 1. nayarI [nagarI] 3. 1. a city. throwing. naraga [naraka] 9. 2. a hell. nigara [ nikara ] 47. 4. navaraM [D.] 75. 13. only. collection. mahacchevaNa [nakhacchedana] 47. 19. Vniggaccha [mi+gam ] 5. 21. a nail-cutter. to go out.

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[ 96 ] niggantha [nirgrantha] 75. 23. nidANa [ nidANa ] 11. 14. the knotless-i. e. be- the cause. longing to Jain creed. nidraNa [ nirdhana ] 10. 7. niggama [nirgama] 26. 18. deprived of wealth. going out. Vnippakkha [nisa+pakSaya ] 58. niggaya [nirgata] 3. 7. gone 23. to make wingless. out. nippANa [nipprANa ] 70. 14. nicce ? [nizveSTa] 70. 14. _lifeless. nipphanna [nippanna ] 22. 14. lifeless. accompanied with nicchUTa [nikSipta ] 23. 15. nibbuDDa [nimajjita ] 22. 24. thrown out. ___plunged doun. Vnicchubha [nir+kSip ] 23. nibbhaya [nirbhaya] 19. 2. 13. to throw out. fearless. VnijA [nisa+yA] 66. 19. nimmaMsa [nirmA sa ] 29. 18. to go out. fleshless. niDAla [ lalATa ] 24. 18. a niyaga [ nijaka ] 21. 11. forehead. one's own. niNhavaNa [nihvavana ] 15. 18. niyatta [nikRtta] 23. 5. cut. art of making oneself niyattha [nivasta] 18. 3. a concealed. cloth. nicchaa [ nizvaya] 10. 11. niyala [nigaDa ] 47. 3. a a resolution. fetter. nitya [nistejas ] 19. 19. niruvasagga [nirupasarga] 19. 2. without lustre. withoul calamity. nitthANa [niHsthAna ] 27. 8. niruha 11. 17. an enema destitute of residence. with concoction of herbs

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[ 97 ] nivADiya [nipAtita] 77. 14. neraiyattA [nArakikatva] 12. 8. thrown. the condition of being niSiTTa [ nivRtta | 12. 3. a hell-dweller. stopped. neha [sneha] 18. 2. oil. Vnivesa [ni+vezaya] 49. 20. to put. pai [pati ) 23. 4. a husnivesiya nivezita 54. 10. band, placed (used as a noun). paura [pracura] 19. 2 many. nivvatta [ nivRtta ] 22. 13. paoyaNa [prayojana] 7. 4. a finished. reason, an object. nidhAghAma [niyAghAta ] 22. pakkhara [D.] 17. 22. the 19. without an abstacle covering for body. nidhiNNa [nirviNNa ] 61.14. pakkhI [ pakSin ] 15. 4. a . dejected. bird. VnisIyAva ni+sIday ] 27. pagaDijamANa [prakRSyamANa ] 5. 73. to seat. ____13. being dragged. nihi [nidhi] 54. 12. a pagalanta [ pragalat ] 51. 12. treasure. ___dripping. nIya [nIca ] 17. 16. low paGgala paGgu+la] 5. 5. lame nIharaNa [nirharaNa ] 21. 13. paccakkhaM [pratyakSam ] 9. 2. taking away the dead visibly, before the very body. eyes. neyavva [jJAtavya ] 73. 17. VpaccaNubhava [prati+anu+bhU] should be known. 9. 2. to experience. neraiya [ nArakika ] 6, 2. a VpaccAyA [prati+A+i] 14. hell-dweller. 23. to return.

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[ 98 ] Vpaccuttara [prati+ut+tu] 55. paDAga [ patAkA ] 17. 19. 3. to come out. banner. pacchaNa [pracchedana ] 11. 18. paDAgAipaDAga [patAkAtipatAkA] cutting skin a little. 58. 18. a kind of a fish. pacchA [pazcAt ] 8. 21. paDikappiya [pratikalpita] 17. behind. 19. well-equipped. VpacchAva [pra+cchAday ] 48. 14. paDikkanta [pratikrAnta] 15.25. to cover. ____expiated for sins. Vpaja [ pAyay ] 47. 25. to vaDigaya [pratigata] 3. 8. recause to drink. turned. VpajjuvAsa [ pari+upa+As ] paDijAgaramANa [pratijAgrat ] 5. ___3.14. to wait upon. 9. remaining watchful. paMcapula [D.] 60.6. a kind VpaDinikkhama [prati+nis+kam] of net for catching fish. 6. 28. to go out. paMcANuvvaiya [paMcAnuvatika ] paDiniyatta [pratinivRtta ] 67. 76. 1. consisting of five 5. returned. Anuvratas (N.). paDibandha [pratibandha] 76. 30. paMcindiya [paJcendriya] 15. 8. obstruction. a living being with paDibAhiya [pratibodhita] 16. five senses. 23. awakened. paTTa [paTTa] 46. 10. the VpaDiyAikkha [prati+A+khyA] ornament worn on 12. 2. to abandon, to forehead. reject. paTTaya [paTTaka] 68.20. a woolen paDiyAra [ pratikAra ] 61. 14. seat. Guj. bAjaTha. a remedy. VpaDa [pat ] 7. 9. to fall. VpaDilAm [pratilAbhaya ] 77.9. para [ paTa] 55. 3. cloth. to cause to accept.

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[ 99 ] VpaDivajja [prati+pad ] 76.2. patta [patra] 11. 20. a leaf. to take up. patta [prApta] 54. 3. obtainVpaDivAla [prati+pAlay ] 33. ed, 15. 25. arrived at. 18. to wait for. patta [ pAtra] 67. 21. a VpaDivisajja [prati+vi+sRj ] fit object. 35. 8. to give leave. Vpattha [pra+artham ] 12. 5. VpaDisuNa [prati+zru] 13. 22. to desire. to promise. patthiya [ prasthikA ] 28. 19. VpaDiseha [prati+sedha ] 33.8. a basket to stop. panthakoTTa [ D.] 10. 6. waypaDDaya [D.] 19. 2. a calf. ____laying travellers. paDhama [prathama] 4. 15. first. panthakoTTa [pAnthakuTTa ] 27. 6. paDhamamalla [prathamamalla] 26. 22. thieves who waylay the foremest warrior. travellers. paNatIsa [paMcatriMzat] 72. 12. pannatta [prajJapta ] 3. 17. laid thirty five. down. paNavIsa paMcaviMzati] 25. 1. pannati [prajJapti] 17. 15.. twenty five. the name of BhagapaNDiya [paMDita ] 16. 21. vati Sutra. clever. paNDullaiya [pAMDkRta] 19. 19. pannarasama [paJcadaza ] 28. 4. _blanched, paled. fifteenth. paNhavana [prasnapana] 25. 19. pabAha [prabAdha] 64. 16. a softening. trouble. paNhAvAgaraNa [praznavyAkaraNa] 3. pabhaNiya [pramANata] 54.2. 16 the name of the speaking. tenth principal text of pabhii [prabhRti] 25. 17. the Jain canon. beginning from.

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[ 100 ] pabhU [prabhu] 78. 1. a lord. paricatta [ parityakta ] 12. 3. Vpamaja [pra+mRj] 55. 6. to abandoned. clean. VparijANa [pari jJA] 63. 10. pamoya [ pramoda ] 34. 16. a to recognise. festival. pariNaya [pariNata ] 27. 13. pamhala [ pakSmala ] 55. 7. the end of learning)(N.) shaggy. VpariNAma [pari+nAm ] 8.22. payA [prajA] 14. 9. subjects. ____to turn into, to result. VpayA [pra+jan ] 54. 11. to paritanta [paritAnta ] 12. 1. give birth to. tired both physically payAya [prayAta] 17. 3. gone. and mentally. payAra [prakAra 23. 18. kind. parittIkaya [paryAptIkRta ] 77. payoga [ prayoga] 25. 18. 12. reduced, limited. application. pariperanta pariparyanta] 28. 20. parasu [parazu] 23. 4. an axe. outskirts. paraMmuha [parAGamukha ] 8. 13. paribhAa [pari+bhAvaya ] 19. with face turned away. 15. to enjoy. parAbhava 10.5. insults. pariyaTTaya [parivartaka ] 8. 1. VparAmusa [parA+mRz] 55. 6. change. to feel, to touch. 11. pariyaNa [parijana ] 21. 11. 14. to examine. an attendent. parakkama [parAkrama ] 33. 25. pariyAga [paryAya ] 15. 24. bravery. parikvatta [parikSipta ] 24.15. ____a bow. . caught in the midst of. pariyAraga [ paricAraka ] 12.3. parihiya parigrahIta 7 22. an attendent. 17. surrounded, favou- Vparivasa [pari+vas ] 4. 24 red 13. 23. holding. to dwell.

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[ 1.1] parivuDa [parivRta ] 23. 7. swarm, (c.) surrounded. paharaNa [praharaNa ] 17. 20. a Vparisava [ pari+sra ] 13. 11. weapon. to ooze out. pahANa [pradhAna] 10. 14. parisA [ parSadA ] 3. 7. a principal. congregation. VpahAra [pra+dhAraya ] 33. 2. parisukka [parizuSka ] 19. 14. to resolve. dried. VpAuNa [pra+Ap] 15. 24. Vparihe [pari+dhA] 55. 8. to to take to. put on. pAubbhUya [ prAdurbhUta ] 3. 8. pavaha [pravaha] 13. 7. a. flow. appeared. pavahaNa [pravahaNa ] 60. 6. pAuyA [ pAdukA] 77. 5. draining. sandals. pacAya [prapAta ] 26. 17. a pAusa [prAvRS ] 15.18. rain. fall. pAga [pAka] 69. 10. heating. Vpatraa [pra+vraja ] 15. 22. pAgAra [prAkAra ] 26. 16. a to take renunciation. rampart. pasanna [prasannA] 19. 15. a VpADa [ pAtay ] 47. 24. to kind of grape wine. fell. : pasaya [D.] 38. 9. a pADaNa [ pATana ] 12. 25. kind of deer. abortion. Vpassa [dRz ] 10. 12. to pANa [ prANa ] 18. 4. life. pADhaa [pAThaka] 51. 18. one paMsu [ pAMsu] 43. 24. dust. who has read or paha [pathin ] 10. 25. a studied. path. pANiggahaNa [ pANigrahaNa ] 80. pahayara [D.] 5. 13. a 16. a marriage. see.

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[ 102 ] pANIya [pAnIya] 26. 17. pAlaa [ pAlaka ] 46. 15. a water. guard. pAmokkha [prAmuravya] 62. 21. pAva [pApa] 9. 1. sinful. and others. pAvayaNa [ pravacana ] 75. 28. pAyAyA [prajAtA] 13. 17 the scripture. gave birth. VpAsa [ dRz=pazy ] 6. 12, pAya [pAda] 5. 6. a foot. to see. pAyacchitta [ prAyazcitta ] 24. pAsattha [prazasta ] 56. 14. 14. expiation. gracefully finished. pAyaNDuya [ pAyAnduka ] 47. 3. pAsavaNa [prasravaNa] 78. 13. urine. fetters for feet. pAsaIya [prAsAdita ] 34. 14. pAyarAsa [prAtarAza ] 35. 1. pleasing. break-fast (c.) pAsAya [prAsAda] 80. 16. a pAyavaDiyA [pAdapatitA] 32. 7. palace. fallen on feet. pasAyavaDisaya [prAsAdAvataMsaka pAyaviDha [ pAdapITha ] 77. 4. 63. 1. a fine palace. a foot-stool. pAhuDa [prAbhRta ] 31. 25. a pAraNaga [ pAraNaka] 51. 23. present. pi [api] 11. 7. even. the fast-breaking time. pia [priya] 76. 9. dear. pAradAraa [pAradAraka ] 27. 2. a debauchee. piTTao [pRSThataH] 8. 7. from pArichejja [pArichedya] 22. 22. the back. piDaa [piTaka ] 28. 19. a things that can be basket. counted. piussiyapaiya [pitRsvasRpati] pArevai [ pArAvatI] 28. 21. 28. 3. a husband of a she-pigeon. the father's sister.

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[ 103 ] pippala [D.] 47. 16. a putta [ putra ] 5. 3. a son. ___small razor. puppha [puSpa] 11. 20. a piya [priya ] 18. 4. deer. flower. piva [api+iva] 30. 2. pumattA [ puman+tA] 15. 20. as if. ___ the state of being a man. Vpiha [pi+dhA] 36. 6. to purao [purataH] 5. 12. in the close. front. VpIya [pA] 13. 2. to purAporANa [purApurANa ] 8. 26. drink. done in the past. Vpoha [spRh ] 12. 5. to purisa [puruSa] 5. 11. a man. desire. purisakkAra [puruSakAra] 33. 24. pukkhariNI [puSkariNI] 54. manliness. 24. a lake. purohia [purohita ] 42. 8. Vpuccha [pRcch ] 11. 15. a chaplain, to ask. puSa [pUrva] 9. 13. previous. puJja 47. 4. a collection. pundharattAvarantakAlasamaya puTapAga [ puTapAka] 11. 19. [ pUrbarAtrApararAtrakAlasamaya ] a medicine prepared ____ 12. 16. a mid-night (c.). by boiling medicinal puvANupuvviM [pUrvAnupUrvam ]3. herbs in a closed ___ 6. in successive order. earthen pot. putvAvaraNDa [pUrvAparANha] 33. puDhavI [ pRthvI ] 12. 7. earth 16. the first part of puDhavIkAa pRthvIkAya] 15. 15. ___ the afternoon. an earth-body. pUya 13. 8. pus. puNNa [pUrNa ] 13. 17. co- pUyatta [ puyatva ] 8. 21. the mplete. form of pus.

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[ 104 ] peranta [ paryanta ] 26. 18. a phuTTa [sphuTita] 5.13. sprouted. skirt. phulla [ sphuTita ] 70. 6. Vpella [ pra+Ira ] 15. 19. to bloomed. slide. pellaa [D.] 25. 8. a young bajjha baddha] 18. 4. kept tied, one. (c.) held. poya pota] 22. 22.a boat. battIsa [ dvAtriMzat ] 16. 23. porisI [ pauruSI ] 51. 24. thirty two. the three hours' period batthikamma [ bastikarman ] 11. which is measured 17. an enema with the help of a bandiggahaNa [ bandigrahaNa ] 27. man's shadow 6. seizing prisoners. . posahia [upoSita] 78. 15. bambhayArI [brahmacArin ] 15. observing fast. 24. a celibate. posaha [upoSatha ] 78. 15. a balocadda [balovarda ] 19. 1. a fast. bullock. posahazAlA [poSadhazAlA] 78. bahiyA [bahiH ] 4. 21. 12. a hall for observing outside. fast. bahira [ badhira ] 5. 5. deaf. bArasama [ dvAdaza ] 22. 13. phariha [parikhA] 26. 17. a twelfth. ditch. bAlattaNa [ bAlatva ] 80. 15. phalaa [phalaka ] 29. 24. a childhood.. shield. bAlaghAyaa [ bAlaghAtaka] 47. phalavittivisesa [phalavRttivizeSa] 23 a child-killer. 9. 1. the peculiar nature bAvattari [dvisaprati ] 16. 21. of the result. seventy-two.

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[904] bAvIsa [dvAviMzati] 48. 24. twenty-two. bAhira [bAhya ] 23.1 outside. bAhirAhiya [ bahirAhita ] 27. 3. exiled. [a] 11. 20. seed. V bujjha [ budha passive ] 50. 17. to come to life. beindiya [ dvIndriya ] 15 14. a creature possessing two sense-organs. bemi [ bravImi ] 16. 5. I speak. [fa] 28. 18. wages. bhagava [ bhagavat ] 7. 2. divine lord. 10. 19. fistula. bhagaMdara [ bhagaMdaramat ] 51.9. a person suffering from fistula. bhajaNaa [bharjanaka] 29. 4. a baking-pan. bhajiya [bhajita ] 19. 13. roasted. bhaNiya [ bhaNita 1 16. 25. speech. bhaNDaga [ bhANDaka ] 22. 22. things for sale. [] 28. 18. food. bhattapANa [ bhaktapAnIya] 59. food and water. bhattavelA [ bhaktavelA ] 7.25. the time for food. bhattaghara [ bhakagRha ] 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. bhAriyA [ bhAryA ] 54. 13. a wife. [] 54. 11. a share. VbhAsa [ bhASa ] 10. 13. to speak. furafe [ft] 24. 18. a brow. bhikkhaga [ bhikSuka ] 52. 25. a beggar. ffat [ D.] 60. 7. a kind of net. fter [fa] 13. 25. afraid.

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[ 106 ] bhukkhA [ bubhukSitA ] 19. 8. mauDa [ mukuTa ] 46. 10. a hungry. crown. bhujjo [bhUyaH] 15. 11. again. magara [ makara ] 15. 9. an bhuyaparisappa bhujaparisarpa] 15. _alligator. 13. a reptile crawling magga [mArga] 5. 14. a way. on hand. maggaia [ D. ] 33. 16. bhUmi ghara [bhUmigRha] 5. 9. a fastened on hand. (c.) subterranean house. maccha [ matsya ] 15. 8. a bhUmiyA [ bhUmikA ] 44. 10. a fish. place. macchakhalaa [ matsyakhalaka ] 60. bhUyavijjA [bhUtavidyA] 52.20. 12. a clean place for the science of controll- drying fish. ing the influences of macchaMdhara [ matsyAMdhala ? ] 60. evil spirits (c.). 6. a device for catching bhea [bheya] 34. 6. schism, fish. .. division. macchapuccha [matsyapUccha] 60. 7. bhenja [ bhedya ] 10. 5. puni- a device for catching tive taxes. fish. bhesajja [bhaiSajya] 11. 21. macchiya [mAtsyika] 50. 15. medicines made of a a fisherman. nnmber of articles. macchiyA [ makSikA ] 5. 13. bhoccA [ bhuktvA ] 9. 14. a bee. having enjoyed. majja [ madya ] 23. 19. wine. bhoyaNa [bhojana] 33. 12. food. majjaNa [ majjana ] 22. 18. VbhoyAva [ bhojay ] 69. 15. majjAiyA [ majjAyitA ] 70. to feed. 1. bathed.

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[ 107 ] VmajjAva [majjAya] 68. 21. to press majjha [madhya] 46. I. middle. majhamajjheNa [ madhyamadhyena ] 6. 29. right through the middle. maNAma [manaH+ama] 76. 9. pleasing to mind. maNua [manuja] 15. 7. a man. maNunna [manojJa] 76. 9. pleas ing to mind. maNussa [manuSya] 24. 15. a man. maNDaNa [ maNDana ] 22. 18. decoration. maNDava [ maNDapa ] 33. 12. a pandal. manta [mantra] 25. 18. an incantation, a charm. manta [ mantra ] 10. 10. con. sultation. manne [manye] 53.23. I believe. mammaNa [D.] 53. 24. an indistinct sound. mayakicca [mRtakRtya] 21. 13. the ceremonies after the death of a person. malaNa [mardana] 60. 5. drain ing. maliya [mRdita ] 19. 21. crushed. malla [mAlya] 18.3. a garland. maha [mahat ] 40. 21. big. mahAmahAliya mahatImaha lika 58. 4. very big. mahagdha [ mahArha ] 31. 25. valuable. mahacca [mahAya'] 58.4. great and worthy to te worshipped. mahaNa [mathana] 60. 5.-churn ing. mahaya [ mahat ] 5. 19. big. mahattha [mahArtha] 31. 25. pre cious. mahApaha [mahApatha] 10. 25. a high road. mahApiDa [ mahApitR ] 27. 27. an elder brother of the father. . mahAmAua [ mahAmAtRka ] 27. 27. the wife of the elder uncle.

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. [ 108] ahAsaNiya [ mAhAnasika ] 58. misimisemANa [D.] 40.7. 20. a cook. ___burning with anger. ahiTTha [D.] 59. 3. mixed mucchia [ mUrcchita] 24. 5. with curds. cf. Guj. maTho. absorbed in, addictmahiya [ mathita ] 24. 20. ___ed to. churned, crushed. muTTi [muSTi] 24. 19. a fist. mahu / madhu ] 19. 14. wine mutta mUtra 46. 25. urine. prepared from honey muddiyA [ mRdvikA ] 59. 3. mahura [madhura] 53. 24. sweet. grapes. mAi [ mAtR ] 64. 7. a muddha [ mugdha ] 53. 25. innomother. _cent. mAusiyA [mAtRSvasa] 28. 4. muddha [mUrdhan ] 10. 20. a head. the mother's sister. muha [mukha] 8. 10. a mouth. mAusiyApai [ mAtRSvaspati ] muhapottiya [ mukhapotrikA ] 8. 28. 4. the mother's 11. a piece of cloth sister's husband. folded four times, used mADabiya [ D. ] 10. 9. a by Jain monks to ___cover the mouth. village-officer. muhutta [muhUrta] 68. 6. momANussaga [mAnuSyaka] 23. 22. _ment. ___human. mUa [mUka] 5. 4. dumb. mAmiyA [ mAtulAnI ] 28. 5. mejja [ meya ] 22. 21. things __maternal aunt. that can be measured. mAyAbhatta [mAtRbhakta] 69. 8. -metta [ mAtra ] 5. 7. merely, devoted to mother only. mAruya mAruta] 56. 5. wind. meraga [meraka] 19. 14. wine mAhaNa [ brAhmaNa] 42. 23. a prepared from palm Brahmin. fruit.

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[ 109 ] moggara [ mudgara ] 47. 8. a rahassIkama [ rahasyIkRta ] 7.. hammer. 19. hidden. moDiya [ moTita ] 48. 7. rAa [ rAtri ] 44. 13. a broken. night. rAma [rAjan ] 10. 9. a ya [ca] 4. 15. and. king. yAvi [ca+api] 7. 26. a rAyamagga [rAjamArga] 17. 17. particle of emphasis. the main road. rAyA [rAjan ] 4. 24. a. raha [rati] 16. 22. love, king. attachment. rAyAriha [ rAjAha ] 31. 25. rajjasiri [rAjyazrI] 50. 4. fit for a king. royal splendour. rAyAvayAri [ rAjApacArin ] raha [rASTra ] 12.4. kingdom. 47. 22. one who offends. rahatUDa [ rASTrakUTa ] 9. 24. the the king. governor of a province riuvveya [ Rgveda ] 42. 9. (c.). Rigveda. ratta rakta] 18. 3. red. rayaNappabhA [ ratnaprabhA] 12. 7. riddha [Rddha] 9. 18. prospe rous. the name of a hell. rasAyaNa [rasAyana] 52. 20. the riddhi [ Rddhi ] 76. 13. science of chemistry. prosperity. rahasiya [rAhasyika] 24. 12. rukkha [ vRkSa ] 15. 14. a secret. tree. rahassa [hRsva] 59. 1. short. ruhira [ rUdhira ] 51. 12.. rahassiya [rAhatyika] 5. 8. blood. secret. rUpa [ rUpa] 6. 14. form..

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[ 110 ] rogAyaMka [ rogAtaMka ] 10. 17. lAvaNNa [ lAvaNya ] 17. 1. diseases and ailments. ___beauty. rogiya [ rogin ] 52. 24. luddha [lubdha] 53. 24. greedy. diseased. lessa [ lezyA ] 17. 14. rojjha [D.) 38. 8. a kind _lustre 24. 7. the of animal Guj. rojha. imagined colour of the soul, taint. lauDa [ lakuTa ] 47. 8. a loiya [ laukika ] 21. 13. stick. worldly, customary in lacchi [ lakSmI ] 23. 10. this world. wealth. lomahattha [ lomahasta ] 55. 6. laMchaposa [D.] 10. 5. sup- bunch of feathers or porting thieves. hair. laTTi [yaSTi] 26. 22. a stick. lohiyapANi lohitapANi) 26. laddha [labdha] 5 18. obtained. 21. a man with stains of blood on his hands. lambiya [ lambita ] 29. 26. vAssa [vazya] 42. 24. a stretched out. Vaishya. lambha lAma] 17. 2. a gain vakkabaMdha [valkabaMdha] 60. 9. a i. e. fee. bark-net. layA latA] 23.5. a branch. vakkheSa [vyAkSepa] 69. 20. lahuhattha [laghuhasta ] 52. 20. interference. having a light haud. Vvajja [ vAdayU ] 30. 1. to lAvaNa 19. 14. preserved play upon a musical in salt. instrument. lAvaka 53. 3. a king of pajjha [vadhya] 18. 2. worthy a bird. to be killed.

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[111] vaTTa / vRtta] 58. 26. round. vammiya [ varmita ] 17. 18. vaTraka [vartaka] 53. 3. a kind armoured. of a bird. Vbaya [vada] 11. 1. to speak. vaDiyA [vRttikA ] 5. 14. the vayaNa badana] 17. 1. a face mode of life. vayassaa [vayasyaka] 43. 24. vaDiyama [ vardhita ] 43. 24. a friend. brought up. ghayAsI [ past tense from vaNa [vraNa] 51. 12. a wound. Vvaya-vad ] 3. 14. spoke. vaNaphai [vanaspati] 15. 12. a varatta [varatra] 47. 10. a rope plant. vaNNaa [varNaka] 3. 4. a vavaroviya [yaparopita] 25. 27 description. deprived of vavahAra [vyavahAra] 10. 11. Vvatta [vartay ] 40. 13. to ___worldly transaction. cause. vasaTTa [vazAta] 12. 6. vattavyayA [vakavyatA] 16. 2. pained in senses. a description, details. vasaNa | vRSaNa ] 19. 11. a vattha [vastra] 8. 1. clothes, a testicle. cloth. vasabha [vRSabha] 19. 1. a bull VvaddhAva [vardhApaya] 35. 13. vasahI [vasati] 35. 1. a to receive with honour. ___residence, a halt. VvaMda [vanda ] 3. 13. to basIkaraNa [vazIkaraNa] 25.19. salute. submitting by charm. ghamaNa [vamana] 11. 16. vo vazIkalaMka [vaMzIkalaMpha ?] 26. mitting. 16. a hedge made of VdhammAva [vamaya ] 48. 4. to the net-work cause to vomit. bamboos. (c.) of

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big. [ 112 / vaha [ D.] 19. 12. a vAsa [varSa ] 12. 6. a year . shoulder. . vAsaghara [vAsagRha] 75. 10. a Vvaha [han ] 25. 8. to kill. pleasure-hall vahaNa [bahana] 60. 5. drain- vAhiya [ vyAdhita ] 52. 24. ing. diseased. bAu [vAyu] 15. 15. air. vAhI [vyAdhi] 44. 13. a vAuriya [vAgurika] 45. 3. a disease. fowler. viAla [vikAla] 44. 13. VvAgara [ di+A+kR ] 38. 1. _evening. to expound. viula [vipula ] 8. 2. much vAguraya vAgurA] 47. 10. a net. vikiTTa [vikRSTa ] 35. 1. vAjIkaraNa 52. 20. the far off science of making viggaha [vigraha] 75. 25. a persons virile and body. strong (c.) vighuTa [vighuSTa] 20. 24. provADaga [D.] 38. 10. a fold. _claimed. vijja [vidyA) 10.14. knowan enclosure of land. ledge 25. 18. a lore. vAyarAsi [valkarazmi] 47. 6. viNAsa [ vinAza ] 23. 10. a bark-rope (c) destruction. vAyavva [vAtika ] 5. 5. viNihAya [vinighAta] 22. 3. paralytic. (c) death. vAla [vAla] 17. 2. hair. /viNe [vi+nI] 19. 16. vAlaya [vAla] 47. 11. hair. to finish. vAsa [varSa ] 16. 2. a viNNaya [vijJAta] 27. 13. country. known, attained.

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[ 113 ] vitti [vRtti ] 5. 15. mode vireyaNa [virecana ] 11. 16. of life. purging. vidiNNa [vitIrNa ] 17. 2. Vvilava [vi+lap] 21. 12. given. to weep. vidiya [vidita] 26. 18. vivattI [ vivRtti ] 22. 24. known, conversant. turning upside down. viddhI [vRddhi] 10. 4. interest vivAga [ vipAka ] 4. 4. the VviddhaMsa [vidhvaMsa] 27. 7. _results, the fruits. to destroy; 8. 21. to vivAgasuya [vipAkasUtra] 3. 17. digest. the eleventh principal viddhaMsa [vidhvaMsa] 13. 14. text of the Jain canon. visattha [vizvasta ] 67. 16. destruction. vippajaDha [vihINa] 70. 15. confident. visama [ viSama] 26. 15. abandoned. uneven. VvippalAya [vi+palAy ] 21. 2. to run away. visara [ visvara ] 20. 24. an unpleasant voice. vimaNa [vimanas ] 19. 19. visallakaraNa [ vizalyakaraNa] 61. distressed. ___9. removing a thorn. vimhiya [vismita ] 66. 23. visAraya [ vizArada ] 16. 24. surprised. clever. VviyaGga [ vi+aGgay ] 20. 15. visira [ D.] *60. 8. a ___to cut off a limb. ___kind of net. ciyAra [vicAra ] 44. 11. visesa [vizeSa ] 16. 22. access. . mode. virahiya [virahita] 70. 2. Vvisoha [ vi+zodhay ] 61. abandoned, lone. 10. to find out.

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[114] Vvistambha [vi+zraMbha ] 34.6. Vve a [ vid ] 18. 13. to to put confidence. feel, to experience. vissambhaghAyaa [ vizraMbhaghAtaka] veja [ vaidya ] 11. 4. a phy47. 23. One who kills sician. by taking one in con- VveDhAva [ veSTay ] 48. 21. fidence. ____to cover. Vvihamma | vi+han ] 10. 6. vetta [ vetra] 47. 6. a cane. to kill. Vveya [vid ] 9.3. to feel. Vvihara [ vi+ha ] 3. 7. to yaNa [vetana] 28. 19. wages. take abode. veyaNA [ vedanA] 9. 3. pain. VvihADa [vi+ghATay ] 8. 14. vesAsiya [ vizvasya ] 12. 19. to open. fit to be trusted. vihANa [vidhAna ] 15. 10. vesiyA [vezyA ] 23. 16. a birth harlot. vihANa [vidhAna ] 36. 11. vocchinna / vyucchinna ] 20. 19. manner 79. 19. per- brought to an end. formance. sa [sva ] 21. 11. one's vihiya [vihita ] 16. 25. own. action. saa [zata ] 3. 5. hundred. Vvizvaya [vi+ati+praj ] 58. sama [ svaka] 11. 11. one's 3. to pass by. own. bIyaNIya [vyajanaka ] 17. 20, sahara [ svara ] 23. 18. of a fan. one's own sweet will. vIsara [ visvara ] 51. 14. sakkAra [ satkAra ] 22. 12. unpleasant noise. ___ reception. vuddha[Ta] 77. 13. showered. VtakAra [ satkAraya] 35. 8. vutta [ uka] 8. 12. spoken. to receive.

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[ 115 ] sagaDa [ zakaTa ] 39. 12. a cart. sagaDiya [ zakaTikA ] 8.2. a small wagon. saMkalA [ zRMkhalA ] 47. 3. a chain. saMkoDiya [ koTita ] 48. 7. contracted. saMgaya [saMgata ] 16. 25. proper. V saMgodha [ sam + gopAya ] 22. 10. to protect. sacakkhu [ sacakSuS ] 5. 12. one possessing an eye. sacchanda [ svacchanda ] 23.18. self-will. sajaNa [ svajana ] 21. 11. a relative. saMjjhAya ( svAdhyAya) 51. 14. one's own studies. VsaMcAya [D] 11. 23. to be able. saMjama [ saMyama ] 76. 21. con_straint. saMjukta [saMyukta ] 63.7. joined. saMjoa [sayoga] 67. 22. union. Vas [zad ] 13. 4. to fall. saDiya [ zATita ] 51. 10. decayed. saNAha [ sanAtha ] 18. 25. one having a master or protector. a saMThi [ saMsthita ] 26. 15. situated. saMDapaTa [D] 47. 13. a rogue. saMDIsabha [ saMdezaka ] 70. 7. tongs. saNDa [sUkSma ] 58. 18. small. satta [ sapta ] 3. 10. seven. sattama [ saptama ] 15. 7. seventh. sattarasa [ saptadaza ] 43. 13. seventeenth. sattarasama [ saptadaza ] 28. 4. seventeenth. sattasikkhAbaiya [saptazikSAvratika ] 76. 1. consisting of seven Siksha-vratas. sattAvanna [saptapaJcAzat ] 40. 20. fifty-seven. satturUseDa [saptaM tsedha ] 3.10. one whose height is of seven spans.

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[116 ] satthakosa [zastrakoza] 11. VsaMthara [sa+stR] 78. 14. to 11. a box of surgical spread. instruments. saMthAraga [saMstaraka] 78. 14. a satthavAha [ sArthavAha ] 10. 9. seat. a merchant owning a VsaMdisa [sam+diz] 7. 3. caravan. to inform. satthovADiya [zastrAvapATita ] saMghiccheya [saMdhiccheda] 27. 2. 48. 9. cutting open one who tears open with weapons. the wall. saha [zabda] 5. 19. a sound. saMniviTTha [saMniviSTa] 26. 16. saddavehI [zabdavedhin ] 26. 22. ___ situated, 18. 24. supone who can take aim ported. at the object on hear. sappa [sarpa] 8.15. a reptile. ing its sound. samaa [samaya] 3. 1. period. Vsaha [ zraddhA ] 75. 22. (N.) to confide. samaNa [ zramaNa ] 3. 3. an VsahAva [ zabdApay.] 10. 21. ascetic. to call. VsamajjiNa [sam+arjaya] 10. saddhi [ sArdham ] 3. b. with. 15. to earn. santa [ sat ] 34. 8. riches. ___ samajoibhuya [samajyotirbhUta] 40. santa [zrAnta] 11. 25. tired 22. as hot as fire. physically. samANa [ samAna ] 5. 18. santihoma [zAntihoma) 43. 1. simultaneously with i.e. a sacrifice for the as soon as pacification of evil in- VsamAyara [ sam +A+car ] 9. fluences. 15. to do.

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[ 117 ] samAyAra [samAcAra] 10. 15. action. VsapAsAsa [ sam+A+zvas ] 20. 9. to console. samAhi [ samAdhi] 15. 25. the peace of mind, mental concentration. samukkhitta [samutkSipta] 29.25. thrown out, drawn. samudaa [ samudaya ] 22. 12. pomp. samudANiya [ samudAnika ] 18. 14. alms. samuha [samudra] 30. 2. the sea. Vsamuppajja [ sam+ut+pad ] 8. 25. to be produced. samullAliya [ samullAlita ] 29. 26. brandished. samullAdhaka [samullApaka] 53. 24. a talk. samosaDha [samavasRta] 17. 11. arrived. Vsamosara [sam+ava+sa] 5. 10 to arrive. sapatta [saMprApta] 3.16. arrived. saMparivuDa [ saMparivRta ] 3. 6. surrounded. saMpatti [ saMprApti ] 20. 8. attainment. VsaMpeha [saM+pra+ikSa ] 13. 1. to look about, to think. saMbhagga [ saMbhAna ] 24. 20. broken. saMbhaMta [ saMbhrAnta ] 14. 6. agitated. saMmANiya [saMmAnita] 20. 19. honour. saya [zata] 9.23. a hundred. sayaNijja [zayanIya] 70. 2. a bed. sayahattha [ svahasta ] 77. 8. _his own hand. sayaMrajjasukkA [svayaMrAjyazulkA] 67. 9. herself carrying the price of a kingdom. sara [zara ] 29. 25. an ___arrow. sarAsaNa [zarAsana ] 17. 24. a bow. sarisa [sadRza] 67. 21. fitting.

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[ 118 ] sarIraMga [ zarIraka] 10. 17. VsaMbaDDha [ sam+vRdh. ] 22. 10. a body. to bring up. sarIsava [ sarIsRpa ] 15. 2. a reptile. salaliya [salalita ] 16. 25. sasya [ zazaka ] 38. 8. rabbit, amorous. to be salAha Nijja [ zlAghanIya ] 67. 21. worthy praised. sallahatta [lyahatya ] 52. 12. the science of removing arrows (c.) saMlehaNA [ saMlekhanA ] 79. 21. a fast. VsaMlava [ sam + lap ] 7. 24. talk. saMlApa [ saMlApa ] 16. 25. conversation. sabattI [ sapatnI ] 63. 21. a _co-wife. sa0 [ sarve ] 4. 22. all. Roar [ sarvataH ] 21. 1. on all sides. savvouya [ sarva + Rtuka] 4.22. of all seasons. saMvacchara [ saMvatsara ] 43.3. a year. a. sumAra [sumAra] 15. 10. an aquatic monster. sahassa [ sahasra ] 15. 11. a thousand. sahassakhutto [sahasrakRtvaH ] 15. 11. thousand-fold. sahassalabhA [ sahasralAbhA ] 17. 2. one whose fee for the night is thousand coins. sAima [ svAdima ] 8. tasty things. sAuNiya [ zAkunika ] 17. a bird-catcher. sAga [ zAka ] 59. 8. vegetable. sAgarobama [ sAgaropama ] 8. a time-measure. sADaga [ zATaka ] 71. 24. cloth. 12. sADaNa [ zATana ] 12. 25. aborting. 2. 58. a.

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sADiya [zATikA] 55. 3. a garment. sAma 34. 5. pacification. sAmaNNa [ zrAmaNya ] 15. 24. mookhood. sAmI [svAmin ] 13. 23. a lord. VsArakkha [sam+rakSa ] 22. 10. to protect. sAlAga [ zAlAkya ] 52. 19. the science in which the needle is used. sAvaeja [svApateya ] 34. 8. riches. sAsa [zvAsa ] 10. 19. asthama. sAsilla [zvAsa+ila ] 51. 10. a person suffering from asthama. sAhaTTa [saMdhArya] 24. 18. ha ving brought together. VsAhara [ sam+A+ha ] 65. 12. to bring. sAhasima [sAhasika]14.23. ov__erbearing, adventurous. VsikkhAya [zikSaL] 25. 11. to teach. siMgha [siMha] 88. 9. a lion. siMghADaga [zRMgATaka] 10. 24. ___a meeting-place. Vsijjha [sidh ] 45. 6. to attain absolution. 16. 2. to accomplish. siNeha [sneha] 11. 15. oil. siNehapANa [snehapAna] 11. 15. making one drink oil. sirAveha [zirAvegha] 11. 18. opening of veins. sirobatthi [zirobasti] 11. . 18. keeping oil on the head. silA [zilA]47.8.a stone. siliyA [zilikA] 11. 20. small pieces of particular herbs. (c.) sivahattha [zivahasta] 52. 20. having hands that bring health. sIa (zIta] 69. 14. cold. sIya zibikA] 68. 12. a palanquin. sIsa [zIrSa 5.13. a head. sIsaga [sosaka] 46. 6. lead.

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[ 120 ] sIsagabhama [ziSyakabhrama ] 34. 7. a pupil only apparent ly (c.) sIha [siMha] 14. 22. a lion. sIhu [sIdhu] 19. 15. a kind of wine prepared from molasses. sui [smRti] 24. 6. recollec tion. suka [zuSka] 19. 18. dry. sukka zulka] 67. 23. price. VsuNa [zra] 5. 20. to hear. suNhA [snuSA] 28. 1. a danghter-in-law. sutta [supta] 16. 23. asleep. sutta [sUtra 47. 11. thread. suttajAgara [suptajAgRta] 77.22. awakened after sleep. suttabandhaNa [sUtrabandhana] 60. 9. a thread-net. sudda [zadra] 43. 2. Sudra. suddhappAvesa [zuddhapraveza ] 67. 12. with clean dress. sumiNa [svapna ] 75. 10. a dream. suya [zUna] 51. 10. swollen. suyakkhaMdha [zrutaskandha ] 4. 3. the division of the holy text. suladdha [ sulabdha ] 53. 22. __well-obtained. sura [surA) 19. 14. wine. surUva [surUpa] 17. 6. hand some. suha [sukha 4. 4. good acts. suhapasuttA [ sukhaprasuptA ] 70. 2. happily asleep. suhasuheNaM [sukhaMsukhena) 19. 3. happily. suhahatya [sukhahasta] 52. 20. having happiness-giving hands. suhAsaNa [zubhAsana] 67. 16. a goodly seat. sUlI [zuli] 25. 2. gallows. sUla [zUla] 10. 19. pain. sUra [zara] 26. 22. brave. sayarattA zUkaratva] 36.21.t he state of a pig. sAsUci] 47. 17. a needle. seTTi [zreSThin ] 10. 9. a rich person. seya (zveta] 55. 8. white.

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[ 121] seya [ zreyas ] 12.24. better. Vsoha [ zubha ] 6. 28. to seyApIa [ zvetapIta ] 68. 20. appear beautiful. . white and yellow i. e. silver and gold. haTTa [hRSTa] 6. 27. pleased. sela [zaila1 26. 17. a hill. haDAhaDa [D.] 5. 13. very sevaM [tad+evaM ] 74. 5. __much. just so. haDI [haDi] 47.3. a wooden sAa [ zoka ] 23. 4. grief. frame to fix the feet of a prisoner in (c.) sogila [ zophavat ] 51. 10. hattha [hasta] 5. 6. a hand. a person suffering from hatthachinna [hastachinnaka] 48. swollen limbs. 8. cutting of hands. soma [saumya] 76. 9. hatthuNduya [hastAndUka] 47. 3. pleasing. hand-cuffs. soNiya [ zoNita ] 13. 9. hatthAroha [hastin+Aroha] 17. blood. 20. a person controllsANiyatta [zoNitatva ] 8. 21. ___ing the elephant. the form of blood. hatthI [hastin ] 17. 17. an solasa [ SoDaza] 10. 17. elephant. sixteen. hantA [ hanta ] 4. 15. an solasama* [SoDaza ] 28. 4. interjection of surprise ___ sixteenth. etc. Vsola [ zUlaya ] 29. 5. to hamma [D.] 18. 5. to beat. bake by means of a hariya [harita] 59. 7. green. pointed wire. havvaM [D.] 7. 6. quickly. solla [zUlya] 19. 13. roasted hiyauDAvaNa [ hRdaya-uDDApana ] 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. afeti [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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