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96
VI They then go to Gayaura, Tilayadiva, and travel over the sixteen seas. Returning to Gayaura again, they find that their children and friends are all gone.
1. Read
ft for afft. To great mountain of that name is meant.
VII. They are astonished that every one has perished. It is now Pahacula's time to transmigrate and dying, he is reborn as Suvasundhara, the son of the overlord of Ganadharvas.
4. This line lacks one syllable. Read faufa for fafa, and the line becomes flawless both as to metre and sense. Jacobi's edition has the right reading.
5. Read माल निरवि for मालणिएवि.
8. रायहिं at the end of both the halves is equal to राजभिः (= राज्ञi) and रागैः. Jacobi. reads •सुहभूअहं for सुह रायंहिं and चिंतियरूवहं for चिंतिय राय, which also makes capital sense.
VIII. Rayaṇacula and Hemanjaya are born again as sons of Suvasundhara. The latter takes Dikṣā from Muni Sirihara and in the end dies never to be reborn. His sons go on a hunt one day and find a dear in love with a
roe.
5. Read at are one word. 10. Jacobi reads
together, which is surely not preferable to
our reading..
11. Jacobi reads गहाअसत्तगउ. He should either have read गरुयासत्तिगड ( गुरुकासक्तिगतः ) or like our edition गरुयासत्तियउ.
IX The killing of the couple of deer by a huntsman, grieves them very much. They put their sons on the thrones, and retiring, meet death by privation and get final Nirvana. Thus ends the story.
3. Read . is either a misreading or misprint for .
9. The poet gives personal information. He belongs to the Dhakkada clan of Banias and is the son of Mãesara and Dhanasiri.
X The poet now admonishes the people. They should observe the Suyapancami now.
1. Join fafaquay together.'
7. Jacobi's afgf does not make as good sense as our aff.
XI. He finishes by telling, how, as a fruit of Suyapancami, Bhavi satta and others were released from the bonds of action in the fourth birth.
1. tatt. This addres, and again in line 9 below, amply show that the poem was meant for oral recitation befor an audience of laymen. The often repeated निम्हण, अहो जिणु अंचहु of VI ii 3 and such other phrases also corroborate this view.
