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of the SUKRITASAMKIRTANA of ARISIMHA
(Vastupāla's spiritual counsellor, vvi 24-26 ). Next we are told how Vastupāla went into the monastery with his brother and offered his homage to Vijayasena. The sermon following by the latter (which fills vv. 33-43 ) commends, as the most meritorious"undertaking, a pilgrimage, and extols, as happy above all others the sanighādhipati, the leader of pious pilgrims. The consequence is naturally that Vastupāla resolves to undertake a pilgrimage of the congregation to the holy places in Kāthiāväd.
The fifth Sarga then describes (vv. 1-6) the preparations for this journey. Vastupāla, it says, sent letters to the believers in every town to invite them. He visited personally the monks in the monasteries and invited them respectfully. For those who responded he cared in every way. Whoever had no carriage, he gave him one; whoever wanted provisions for the journey, got them; and for those who had no, servants he provided them. Medicines and physicians also were not forgotten, so that those who sickened by the way might have assistance. When all preparations were complete, he had himself solemnly consecrated by his Guru as Samghādhipati, and set out surrounded by a wonderful army of carriages' (vv. 7-8). In verses 10-13 the names of some distinguished monks who took part in the pilgrimage are mentioned :- Narachandrasuri, Jinadatta sūri of the Vāyata gachcha, śāntisūri of the Sanderaka gachcha, and Vardhamānasūri · the sun of the Gallakas.' In Kāsahrada, which is probably identical with the modern Kāsandra or Kasandhra near Gāmph,i a halt was made, and (v.16) a great festival was instituted in the temple of Rishabha. Of other stations by the way nothing is said. The Sarga closes with the arrival of the pilgrims at the foot of Mount Satrumjaya, where Vastupāla pitched a great tent-camp (v. 41 ) and distributed rich presents, especially of provisions, to all in want. He cared not for himself, it says, until he brad assured himself by means of his heralds that no one wanted anything.
After, in the sixth Sarga, a conventional description of sunrise, which in a Mahākāvya must not be wanting, there follows in the seventh the description of the ascent of the mountain and the festivities engaged in there. The ascent took place on the morning after the arrival. The first shrine which the pilgrims reached was that of the Yaksha Kapardin (v. 12). Vastupāla offered his homage and celebrated him in a song of praise (vv. 13 16 ). Then he hastened to the temple of. Adinātha, whither the pilgrims followed him in crowds (v. 17). Still covered with the dust of the way, Vastupāla fell down outside before the lord of the Jainas (v. 26 ), and praised him in a hymn (vv. 27–33 ). Only then did he purify himself, the pilgrints following his example, and then he entered the Chaitya with them amid the performance of dances and songs (vv. 34-37). Thereupon he washed the image, as the rule prescribed, with saffron-water, rubbed it with musk, and wreathed it with flowers. The pilgrims burnt at the same time so much incense that the temple was wrapped in thick darknsss. And at last the ārātrika was performed, numerous lamps being swung to and fro before the statue (vv. 38-42 ).
2 Instead of harada, tank draha occurs in the Präkrit, so that Käsadraha would correspon exactly to the Sanskțit Kāsahrada. The further coșruption conforms to the rules of Gujarati phonetics Kasandra lies' (see Trig. Suru. Maps, Guj. Ser. Nr. 82), in 72° 14' E. long and 22° 19'N. lat., prett nearly on the direct route from Dholkā to Pālitānā. In the text Käsahrada is called a tuttana town.' The mådern Kasandra is a village of about 400 inhabitants.
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