·INTRODUCTION ·INTRODUCTION. . The langnage of the Jain Satras is called Ardha Magadh The Satras state that Lord Malavır preached ins doctrines in that langnage, and regard it as tho 1 What is Ardha basic language from which others are de. Magadhi ? nved Hemachandra, the famons Prakni grammarian, calls the dinlect of the Jain canon by the word TRAITER Dr Peschel in his paint grammar, sec 16, quotes numerors passages from various Jaio canonic Satras, Hemachandra's grammar, Premachandra Tarkasagsa's commentary on Dandin's Kavyadarsa, and other works, and shows from them, “that Arsa and Ardha Bagadh aro identical, and that according to the tradition the lanyango of the old Jan-Sutras was Ardha_Ilargadhi and, indeed, as Iemchandra's example from the Da-a-Vesaliya Satta shows, not only prove bat also poetry 'The question nught now bo risco why that langaage 15 called Ardha-Magadh. The chief characteristics of the Mayadhi dislect are its chongo of and a to 3 and 7 respectarely, and its ending To the nom sing of masculine noans, thus tri becomes 711, and in becomes at of these two fondainental rules of Vagadhi, the Ardha-Nagadbi retauast and bat has the thort 1 89 गहावीरे rhch is dropped in poetry where it is frequently found Thus it w be ceen that Ardho-Vagadht has some of the peculiarities of Blagadh: though pot all Perhaps this u why ths language is culled 1.1l-3aradh' or ArdhsJagadh * Io poetry this lady ace differs from that an prose As remarked above art 13 frequentis found instead of in the som siog The metrical *Refer-Abhayaders on समाय and उवागदयाभो. masc ·TIE TALE 01 PRADFSHI +xננת 2 works seem to hare mach in common wth Maharashtrı, and somo hiare ascribed this difference of langnage to the tarc of Maharashtri and Mogadhi The later Tain writings therefore, seem to hare Maharashtrı tinged with Ardha-BIa gachi Perhaps this happened dae to the pread of Jaini m in Maharaslıtra I tactly here and when what is called Arun Vagadh It onginated 13 ret . question of dispute and investigation 13, hon ever, very likels that its lone of Where did Ar origin was very near the South West dha-Magadhi of ancient Mayadha During the Dlaaroriginate ? yan Empire, the lastern langargo of Patna might have spread further to the West, especially in commercial and political centres Bat with the fall of the Maurran mpire, tho we of that was terti language might have been limited, and as the place of tlo central power went on moving towards tho West, the Saar dscni mcht have pressed on further down the Ganges raller Sach changes of dialects make it difficult to predict the exact date and form of a particular langaage It north noting loweser, that Jain3 them els es be'ieve that tho Aidha-Vagadhu is an af language, whose tomo and place, thcrcforc cannot be determined On the other hand, it is traditionalls believed that Lord Mahavir taught in Ardha- Dagadhai and his words are recorded in the same language But strange as it world seem Iord Raddha taught in Magadki and his words are recorded in Pal: And still, both these great teachers of relig on ure considered nearly contemporary and belonging to the same part of the countıy! however, possible that both the teachers used the samo language for precept, a language resonabling Ardha-Magulhi, spoken round Benares, between the Saaraseni and the Bfagadhi countries, but before the words of the preachers were recorded 1 It 19, ·INTRONTCTION 111 12 are into writing, the languages might have changed in those areas where the recording was made, and hence the change hets een the languages of the works of those to rects Ardha Vagadhi, as 24 fouad cow, is more archaic than the Prants of the Sanskrit dramas The oldest work on poetics ascribed to Bharata, mentions Irdha Jacadhı 1 one of the seven languages, the other being Vagadhı Avanta Prachra, Saurugenz Bahliba, and Dakshinatra * The Irdha-Vagadhi, says Bharat, is the Innguage of th. serrants Rajputs and guild master Bat this is not hat ro acta l find 18 the dramas The monk Ji asiddhi in the Vadra-Pak or a and Kshap aaha the Prabodhnchandrodars sho nas spenkur Vagadhi Iet it to po s ble to find sune pas ames alled to old Ardh ngadhi in some of the fragments of Budah t plars found in central Asia hoge sathorship 19 ascribed to Isvazho ha Io thio Southeru dalect of Asoka 3 inscriptions to find and I comb acd w th nom sng in His F. tem dalect has 7 for Te & T71 for king' so that wo may conclude that Ardlis-Jayadhı as not the languago of Patna in the Vaaryan period c in the third centary before Chrst of this book is lac d and forcefal It * lajts to the circumstances The book meant for the commoz masaez and hence the langu 3 The Style of Go is be or scholarl Without any the Book ceremont, the book d rectiv begins and tabes op the top ol in the Satm te of the Ta ns elaborate and tire ome descriptions of T'nces places persone and och other thors are drop- Teil wh ch are to be ooght in other Satr43 The the *7151-TRAI PRET THAT I बाहिका पाक्षिगाराच सप्तमाषा प्रकीर्तिता The stylo 1 ·IV THE TALE OF PRADESIS Aapapatika, which is fall of descnptions. The reader N spared the trouble of doing «o, as, really spesbios, erch letofl descriptions are not relevant to the matter of the boola, beginners may be tired at the repetitions of words and Bentences in this and such other Satras, but we are indeed pleased to read the descriptions like those of Chitra the charioteer, Pradesht, the irreligious king (as ba w in the beginnos) Less, the proas monk, and of the future birth, breeding and traicing of the boy, zaufat The arguments given by Kesi, the Kumamshramana, to, convince Pradesh, the hing, are in a style befitting any great argumentarian, as in the Hinda Upanishads or the modern lau court The language is precise and pointed It 19 A3 it should havo boom in a book Ike thi Its simplicity is a «peciality, and PTOTO that it really 13 meant for the common people-nym, not for the learned scholars The mention of rich merchants caras 12-leaders and other rich per 01 assembly heating Kesi, and that of the kios, Pradesh, shong that Jaunum had a hold then 23 now, on the rich community of India, and the synters of these Sutras seem to have special hiking for the description of the ricli, as all old and classic writers are fouud to have Per haps, this is why yagfast 15 described to be born in at extra-uch fartuly The book does not differ from other Sntras in the style and language There will be found a little change in some woude in this test as compared with other edition of this book, especially in those with Jain Bhandaras, or temples Bat, I had to keep ap Dr Yadiya's readny the University has specially and specifically mentioned the edition edited by the learned Doctor The title of this book Paesibahatsyam It is the ia the 3 ·INTRODUCTION Bocond part of the work Rayapaseniya, the second Upang of the sacred Canon of Shyetambara 4. The Title of JALO, The Jains popnlarly call this the Book book Rayapaceni. Tho Nandi Sntry refers to this book by the damo Ragar raseniyam. The commentator gives Rajapra hnıyam as its Sanskrit equivalent The title consi3ts of two words, Raja, and 'prashniya' ; Gen Tatparasha compound, Raja prashna, miends tho questions of the Ling (Pradesht), and paturally, therefore, a work relating to that tras termed Rajaprashoxyam, Rajamaseniyam, Jlalayagin, tho commentator to this Forh, say, "Non, if it be asked why th14 Upangn termed Rajaproshniya, we sas, a this trork a long named Padesh, going to the covered ascetic Kesi, asked questions regarding the soul, the young monk Kesi trented those goestions, and be, the links, vith his deus changed dao to tho discourse, got knowledge, and after his death, by sincero remorse, got entranco into nn abode in the first heaven, called Sandharma; and after thnt, falling from that place, and coming to h13 place, (he) got liberstion, that is pl} wbrel 1 to be described - thus Umwaga. But the very ongin of all that 13 to 20 tard 11 the questioning by the king. That which is born from the king's questions 13 Rajpradlinisanı" the right clue as to tho ongin and propriety of tho title This 750$ Thero Aro Angay 12 Urangay 10 Proliranas, o Chhedasutras, 4 Jalasutra, al Xanlatra, and Aon) og dramatra, 12 a!! 45 religrons canons $ The Place of in Jan literature, la orier, uus book 15 the Book In Jaln the thirteenth. This Ilayapasspisani t> t.terature, the serol Van, ad tradition Jen*m links it with the corTreponlinn recoad Angs-the Sainkntança_Sardam, uits complo- ·TITE TALE QE PRADESTII. ment The complementary character of this Satrs ta Satrakrulanga 13 oplaasd by the com Malayayın as follows -- Kung Pradesh , furmerly - 20"-believer, hethea, and So, according to that behlf, ho abcd questioa: pertsio to the soul And Ken, the youn ascene, treated with the hing wh referenco to sach athetta As shown in the Satra Intanga And hence as the wints suggested in the Sutra kning ate treated on datals in thie Upanga, this 15 formed its Upwden Bot closely looking, To find that the commentator'a explpatrog 13 made out and the so-callo: relation of tin: Upanga to the said aga aresys but faste and werely Ewen 1. analogy to the sacred hterstars of other religione, #5 we find the trattulad, urul Amigahas in the Brahama Literatura escribed to certain Vedas, and schools of preceptos Tho um of the book seems to be a refutal of the af tbeury or the susterialistic cult such does not belero 2 the soul of After fe The चार्वाक 6 The Aim of theory of life is tell sumamsud a the? bus Book famous verse यारजीयेत् सुसं जीवेत् ऋण त्या घृतं पिवेत्। भरसीभूतस्य देहस्य पुनरागमने कुतः। Kog Pradeslu 14 one of the non-beltonen Hodou pot beliero in the exrstence of all separata from the body. To hen the body and the soul are one and with death, the sont of matt also dies There no regcacration or rebirth to him no fruit of bad or good deada 111o matemalist 1 soat to falsify the principia of action and reaction And Kes Knmar 50 Rucels rubats bim rth examples and arguments. explanatious and anslogues_that the king coarncent and the stong watensliem 13 converter to pare gold of Path. The acstzoos by the king and these answers by to moat, ·INTRODUCTION Kesi, convincingly follow each other till tho close of the dcbate, and corrince the reader of the troth of the enten. ce of soul a ajkurt from the body. The Rajaprashnıya is the lu tory of one sou) ning to Perfection in three different lives i thogar. Thus tho buok may be con dered in three d ffc- 7 Thc Theme of rent parts The first one sixaks of tho the Book life of kod Sansabha of the us hcaven and his meetme with Lord Halınmır; the scroad consists of the tale of lin: Prascalu-ferra; the lei ono deal * the l.fo off! lint the order in the book to have licen Lot 10 imporciofo i tho readers that dong ca be obtained logo the proper following of the Jan faith, as nas done by Lins l'rouchi in lus lorth Rs Gul Sanabihin Thut the story or Sannblen stands finn thus morh. The story of infra it wen lat to complec hr hi tory of the soul of Lirx Minde In short. Itt a2 17pay pe-501 reached to stalo of jurfe cun br follosing the nicht faith, conduct *19otleda kao na the Basajas nirn cin ·Viitt THE TALE OR PRAPASE). I -- the earth. dne conse, the party of gods came to Amalkapſ4 and paid a visit to the repered asceite. The latte as pleased to see such honully from a god Then ger Saryabka uqured of Lord Plahosit if the latter a3 3 follower of the Jain fouth, and of god Suryabha would soon be liberated from this me, or he would still take a long time to do so Lord Nahavsr said that he was follaner of Jaunas and that god Sonyabha novld soon bo hbesated.. Then the god was so pleased to hear thus that he asked pormission of the ascetic to perform the thirty two kinds of dances before him Tho worthy ascetic Lept silence and gave a direct consent Then gods and goddesses danced Meanwhile, Gautams, the chief prijal of Lord Makarir, much musse? by the dignity of god Sargabls, and inqus red of his master as to where the digniy and powers of the god were attached, to the hods or to the sonl. His master rephed that they belonged to the body, and dwelt in the body, just as paoplo take shelter in a ZMITERAT OL socia an approrching storm Gautame also inquired bloot the ponton and form of the beasen Bis master sified bus qnerge This », in short, the story of the god and his meeting with Lorul Malayır. Blessing the description of the bexienly abodo of god Sonyabba, satans was very much astoorhed Ho inquirea of his master rs to bow goi Suryabha 9. The Tale of attained that godhood In ayer, King Pradeshl. Vshasır told him the tale of kung Pradeshi The story is as folours There was once in the country of Kehaşarılha 13 tho town of Sesaviva, A king named Pradalu, who was an athe ust, sod immous man. He did not property manage hu Imgdom. He was materialist who believed that the soul ·INTRODUCTION ix Was no more 2 and the body were One, and that with the death of the body, the soul also He was a pro poander of the principle of ball, cat and break That king had an adviser or secretary named Chitra Once he sent him with some rolitical mi-sion to Jolasatru, bl pegh boor-kiny Chitra went to Saratthi, Jitasatru's town, and carne to meet Kos, an ascetic of the Jainfold. Imprcs.cd h13 recent Chitru turned Jain of his Own accord After como time Chutru had to return to his town, while deporting, he met the monk and requested him to come to his town, Soyaviya The monk, hokerer, was anwilling to go there, 23 he know King Prarieslu's tendencies to irreligiosity and sinfulness Howorer, being sun roquestod by Chitra, tho mond ameed to go to Scrariya on A proper occasion And Eng monte acted up to his promisc Wheo Chirre er vi the arrival of tho modh, ho saw him at tho latter'd_residenco in the Dir arada garden Chitra teqaested the monk gite roligion, discoung to king Pandeghi so that he might conduct and do good to hinigelf and lus kiny dom Bat Kesi Komar sud that the Jain monks do uot preach of their own accord, but they am to ho requested to d, do by the person who wants to lear the precept Therea an, Chitra promuo to bnug the hug before the monk, der the pro text of testing tho horses brought as a pre ent from Kambojr Accordingly, tho Ling was brought to the place where the moal ned to pronch. The king its tired of the dosc m the chianat and wanted rest. But at that time he *23 kreatis disturbed by the loud voice of the monk who was preaching in the Rouhlourhood The Link Askel Chitra if ho lack the man who hat addretsing such a ba agerilly of persone 11. informed by Chitra that the percca WL 3 sscctio of the Junfold, . monk sumed Ketinho to improve hus ·MA to TIF TALE O PRADESXI. nghaus lised opon begging, Tho king, however, said that th mook mast ben dallard and his listeners and followers stil greater fools and dallards Yet, the bag was really im pressed by the personality of the monk and ashei Chitra 1 the moak tras really worth his visit Chitra said that lie Then the king approached the monk The first question that the king put to the monk was whether the monk was really lising upon food obtained by begging The munk rep'ied that the king was not directly questioning hum and told the king that he was thinking about the monk hr mind The lins as Noolerstruck to hear lunil naked nonk tonding his thonghts Ho asked the moak tell hm ho ho usd his thoughts Then the moul } lained to him the theory of knowledge in Jamsm and said that he read the thoughts of the king by art. Then hegan the debite between the king and the monk. (1) Tho ang asked Kes kamar of the Jain monks be Ireved 20 tho doctrine that the soul and the body are not The month all that it was so Then the lang asked the monk why an irreligious and impious son, after doing a lot of sins on the earth, docs pot return here from the hul to run his relatives of the bid fruit of evil deeds l'he monk ieplied that just as unminal 13 not his own niaster, a soul a hell 13 also ander the supervis1011 of the guardians of liell and hence that soul cannct stir ont at Butet wuLto_warn its own relaties It canzot, therefore, be dedacer from the non return of the soul to the earth, that thoro y no such thag as spul, and that the body and the soul are une (2) The Liog thed gave another example of a pious Rad religioos porson He asked why a soul, having dono yood deeds, cannot retaru to the earth from heayon to tell 090 ·INTRODUCTION 1 ata relatives hon good deeds made it happy in the heaven The rronk, however, replied that the crestres n hearen are o engrossed in heavenly pleasures that they forget crerything earthly, morcorer, Oven if they try to come here, the carthis odoor rising oslo many miles high up in the sky become onbearable to them and they cannot Cume here Agam, tlie beings on the earth are very short lired and before the bciag in the hearen thinks of coming hero and actually comes here, thoro 18 a differenco of age on earth and hence the return to earth becomes selosfun thu creature from tlie learen This 13 dao to the diffu enco of measure of time in the carth and in the heaven Tho mink, therefore, knil that the non return of the soul from heaven to gode his reintics on earth us not * proof of the non existence of soul, or the onenes of the bods and tho soal (3) The kos still argued and said, that if tho body and tho sonl were different, they would be seen together wietling person 19 confined 10 sa iron--jar welc'osed and senlcd on all kides Dat contrary to that, it was foard that the soul *19 not there, though there was or crorico in the ja- for the sonl to man ans It, there fure, meant, eard the 196. that tho soal As not dulc rcx froin the bodi The monk reed that just at ont from • nototected and Lored lionse, bo niso sout Ta anar from any olktractions rared nast is pauze (1) The Ains, then thin frut #ther Brya Tent in hyw that the bodr ayl tlie oal were inn II Fard that, onee, lo he llef 12 an iron j*, well scaled, Surn ann her of dars Alicr fex days, it was fuand that $! Fennt la fut to the iron zar Bat there mm hole er cort In which they cald Lure mot 10 T} * POTI than that the scrit:kere frulare I from the bodr ! tl pre vui no such thing as soolant from the Liy. Tho no hole sond got ·xi WIE TALB 01 PRADESNI, co, king meant that tho boals of the forms wore bona from the body, and hence the body and the soul word one. be mosh replied that soal gols 133.door goes out of sum obstruction : t esters into an pagse body, BS fire zoters into ron! Thes, there is no cause to bordro that ho soul and the body are ono, only from the fact that germs tre found in a body well-corored on all sides to stop the atry of the son! The soal das not be obstructed in any ay from passing ont of di entorng in any body. (5) The king farther argued that if the soul were not le same as the body, 15 3 be the same st the same ody, then, the soul of a clulu must be able to do thu me as that of a young man For cxample, a young mau can thron figo arrows at a time, but the child can not do This proces that the body and the soul are one. Tho monheard that the body is lhe so implement. The krepker the implement, the poorer the work. Is the case of a cluid, his unplement, the body, 13 not developed ; x 28 m porfoct, and hence he can not do the same feat as a young man, with a perfectly developed body. The monk said that cvet e Fondg ma with old and mom out bou, and borrstrins cu sot perform tho fent (C) The king on another example Ho said that if ut nero so, the young person and the old persou nast both he able to carry tho sama amoaat of lowd, both having perfectly developed bodies Bat exporscoco nf life shows that It is not so Ths, thorefore, showed that the body pad the soul are on The monk, horerer, continued his former argo. ment and and that this body 23 merely an instrument and of the stratent 3 wory opt or old, it osonot do the tarpe oont work, as it can do when the mplement, the body * Tour and non 17 The ka then, und that the body add 10- ·INTRODUCTION Xuli tho sane. coal wore different, the weight of dead body mast be differont from the weight of a living body, Bat, in practical life, the Lung said, he found that both the weights were The weight of a living body did not at all differ from that of a dead body It meant, therefore, that tle body and the cool were one The monk replied that tho soul had no weight, jast as an empty bag of leather and tho samo bag fall of air has no difference in weight, body with soul and hont it has no dufference in serght. (8) Again, the king cand that tho sool could not be fuund soside the body even by cutting it into a oumber of p1cccз The ascetic replied that the soul 29 Invisiblo liko fire which is hidden in rood, and though wood be cut into kirall mocog it would not show any sign of the custence of fire (9) The Ling still found ont one moro argoment and asked the monk to show him the cool like an Amalak fruit in his palm Keszkamar said that the soul is like brocze of wind whoso ernten can only be inferred, itv cannot be seen in a concroto form like that of an Amalaka frait Only the erfect beings, the Kernlıne, can know the soul perfectly Tho soul 3 included in one of the ten things, whose kno rledze 13 barred to an imre feet beide » Cuty like himselr (10) Tho king further questioned the monk and asked of the eve of tho coal was the samo in the body of tho Kantha and the clophast The monk explara el to the 1205 that the soal was like a lamp_which alla moscs de Ares huch it sartos Tho soul 1 en'iven that part of a bodr wuch it sahab ts, whethier sma'l or bu, Wat all tho doabis sal qones of the Atheot kini e-c satisfie 1 Dat he could not giro ur his old faith, tradit rais held hr bie famis. Though ha kas continecd that the body sad tho sonl were diferent, he could not xt or to it The monk gare the intance of puros who ·२ पएसिकहाणयं राया होत्या, महपा हिमयन्त° जाय पिहराइ, अधम्मिा अपम्मिहे अधम्मक्याई अधरमाणुए अधम्मपलोई अधम्मए- जणणे अधम्मसीलसमुदायारे अधम्मेण चेय चित्तिकापेमागे हछिन्दभिन्दापयत्तर चण्डे रुद्दे खुद लोहियपाणी माह- लिए उकञ्चणवञ्चमायानियडिफूडफवडसाईसंपमोगबहुले निस्सीले निन्धर निग्गुणे निम्मेरे निप्पच्चपखाणपोसहोष- पासे बहणं दुपयचउपयमियपसुपरिखसिरीसियाण धायाए वहाए उच्छेयणाय अधम्मो समुहिए, गुरुणं नो अम्भुर नो यिणये पउलइ, समणमाहणाणं...नो विणयं पउअर, सयरम वि य जणबयरस नो सम्मं करभरवित्ति पवत्तेइ ।। ३. तरस पसिस्स रनो मृरियकन्ता नाम देची हान्या सुकुमालपाणिपाया (घारिणीयष्णओ) परसिणा रना सद्धि अणुरता अविरता इट्टे सद्दे रूवे जाप विहरह । तस्सणं पए- सिम्स रनो जेद्दे पुत्ते सूरियकन्तार देवीए अत्तार प्रियकन्ने माम कुमारे होत्था सुकुमालपाणिपाए जाच पडिलवे । से णं सूरियकन्ते कुमारे जुबराया यि होस्थापयसिस्स रखो रतं च रद्धं च बलं च चाहणं च कोसं च कोडागार च अन्तरंच जपवयं च सयमेव पच्चवेक्षमाणे रविहर। ४. तस्स णं परसिस्म रन्नो जे? माउयवयंसए चित्ते नाम सारही होत्था अड्डे जाय यजणस्स अपरिभूए साम- दण्डभैयउपप्पयाणभत्थसत्थईहामइपिसारए,, उत्पत्तियाए वेणइयाए कम्मियाग, पारिणामियाप वउनिहाए बुद्धीए उप- चेर, परसिस्स रनो बहस कजेसु य कारणेनु य कुटुम्बेसु य मन्तेसु य गुज्झेसु य रहस्सेसु य निच्छएस य आपुच्छ. जिले मेढी पमाणे आहारे आलम्वणं चपाडू मेढिभूए पमाण- भूए आहारभूष भारतम्याभूए सघाणसव्यभूमियासुलद्ध- पच्चए विदण्णाबियारे रजधुराचिन्ता यावि होत्या ।।

·Punar पुएमिकहाणय शयनीईओ य ३ ५. तेणं कालेण तेण समारणं पुरणाला नामं जणवए होत्या, रिद्धस्थिमियसमिद्धे । तत्थ णं कुणालाए जणवर नापी नाम नयरी होत्या रिद्धत्यिमियसमिद्धा जाय दिया। तीसे 4 सापायीर नयरीए पहिया उत्तर- पुरस्थिमे दिसीभाए फोहए नाम चेदर होत्या, पोराणे जाय सादीप तय सावत्थीए, नयरीए पएसिस्स रक्षो भन्नेयामो जियसत्तू नाम राया होन्या, महया हिमवन्त नाप विहरइ । तग ण से पएसी अन्नया कयाहमहग्य: पद्दरिदं विउलं रायारिहं सहि । २चितं मार्दि मदायेर । २एवं पयासी-"गच्छ पां, चित्ता, तुम सात्थि, नयरि । जियसत्तस्स रनो इमं महत्थं जाव पाटर उयोति । जाई तत्थ रायपजीणि यरायध्यिाणिय रायपहारा य ताई जिपसत्तुणा सद्धि सयमेव पच्चवेपण. माण विहराहि प्रति फट्ट विसजिप Mirgdaner. तर से चिन्ने सारही पासिणा रमा एयं युत्ते ममाण जाय हिमताल महन्धंजाय पादं गेहद ।। पमिम्स रनो जाय पदिनिफामा । २ सेयवियं नरि मांमझेप रेणेव मए गितेणेय उवागच्छर । २.ते- मारवं जाय पाई दुइ । फोडस्यियपुरिसे सद्दावेद ।२ एवं पयामी-"नि पामेव, मो देवाणुप्पिया, सच्छतं जाय चाउगमपट जासर जुतामेव उपवेद जार पच्चपिणह". सपने मे फोम्पियपुरिमा तोय पटिमुणिण लिगामेव गायत्तं ज्ञाप जुसरनं चाटग्याटं घासरा सुत्तामेव उप- पेन्नि, समात्तिय पध्यम्पियन्ति । तप से यिने मारली पोलिपपुरिसागंअन्तिए पपजाय दियण शार, गाय पनि फरकांउपमहायनित सनन्यायम्मिय' कपप गीरिया - mine- ·४ पएसिाहाणयं विमलवरचिंधप गद्वियाउहपहरणे तं महत्थं जाव पाहुई गेवर २ जेणेयचाउग्घण्टे आसरहे तेणेय उचागच्छा।२ गाउम्घटं आसरहं दुराहर। यहहिं पुरिसेहिं संनद्ध जान माहियाउपरणेहि सदि संपरिखुढे सकोरिण्टमलदामेणं छत्तणं धरिजमाणेणं २ महया भडचडगरपहकरविन्द- परिसित सामो निहाओ निग्गनाइ । २ सेयवियं नयरि समझेणं निग्गच्छर । २ सुहेहिं यासेहिं पायरासेहि नाह- चिकिहि अन्तरावासेहिं यसमाणे २ फेडयावरस जण- ययस्स मउगंमञ्झेण जेणेव फुणाला जणवा जेणेय साधरधी नयरी तेणेय उवागच्छर । २ सावत्थीए नवरीए, माझं- मशेणं अशुपविसर, २ जेणेय जियसनुस्स रनो गिहे, जेणेव बाहिरिया उचहापासाला, देणेव उयागच्छद । रतुरण निगिण्डर । २ र ठये। ।२रहागो पञ्चोकहइ । तं महत्थं जाय पाहुई गिण्डर । २ जेणेय अभ्भन्तरिया उवाणसाला जेणेघ जियसत्तूराया सेणेय उवागच्छइ ! २ जियसन्तु रार्य फरयलपरिग्गहियं जाय कह जगणं विजएणे यद्धावेद ।२ वं महत्थं जाय पाहु उवणेइतरणं से जियसत्तूरायाचित्तस्स सारहिस्स तंमहत्थं जाव पाहुडं पटिन्छ ।२चित्तं सारहि सकारेइ, २ संमाणेइ, २ पडिचिसज्जेश, रायमगमोगाढंच से आवास दलयद । तए णं से चित्ते सारही विसजिए समाणे जियसतुस्स रनो अन्तियाओ परिनियरामह । २ जेणेघ वाहिरिया उचट्ठाणसाला जेणेव चाउग्घण्टे आसरहे तेणेघ उवागच्छइ ।२ चाउग्वष्टं आसरई दुराहइ । सापत्थि नयरिं मामझेणं जेणेव रायमग्गमोगाडे याचासे तेणेव ज्यागच्छा ! २ तुरए निगिण्डह, २ रहे ठयेइ, रहायो पचोरुहह, पहाए कयवलिकम्मे कयकोरयमङ्गलपायच्छित सुद्धप्यावेसाई मंगलाई पत्थाई पवर परिहिए, अप्पमहग्या- ·५ Dret in cafi पासिकहागयं भरणालंकियसगैरे, जिमियभुत्ततरागए वि य णं समाणे पुन्यावरण्हकालसमयंसि गन्यबेहि य नाडगेहि य उप- नचिन्नमाणे २ उवगाइजमाणे २ उपलालिनमाणे २ दहे सद्दफरिसरसरुवगन्धे पञ्चविहे माणुस्सए काममोर पञ्चपु. भवमाणे यिहाद ।। ७. नेणं कालेणं ते समय पासावृशिजे केसी नामं. कुमारसमणे जारसपत्र फलसपन यलमपन यमपन्न विणयमरने नाणसंपन्न दसणर्मपन्ने चरित्तसंपन्ने लजास- पन्न लाधनमानि लजालाघवसंपने ओयसी तेयंसी सी जसंमी जियको जियमाणे जियमा जियटोहे जियनिटे जिइन्दिर, जियारीसहे. जीवियासमरणमयविष्णमो. नवः प्पाण गुणशहाग करणाणहाण चरण पहाण निग्गप्प. हाणे अन्यापक्षण मध्यपहाण लाघच पहाणे सन्निपदाणे मुतिपदाणे विगहाणे मन्नप्पहाणे यम्मपदाणे नयपहाणे नियमपहाणे मोयप्पदाणे नाणापदाणे दसण. पदाणे चरित्त पहाण चउदसपुन्यो, चउनाणोवगए पञ्चदि अपगारसरहिं सद्धि संपरिचुटे' पुष्याणुपुर्दिय चरमाणे गामाणुगाम दाज्ञमाणे मुहंमुद्देणं विहरमाणे जेणेय सामन्थी नयरी जेणेय कोहम चेप तेजेय उवागच्छन । २ सावत्थीए गपगप पहिया कोहए चार महापडिम्यं उग्गां उग्गि- पर 1 २ मंजमेण तवमा अर्ण भाषेमाणे विदग्र ।। ८. नए मायन्धीए नयरीप सिंपादगनिगचउप- घमाचगुदमदापहपहेमु मया अणसहे या जणहे। या अपारन्टकले या सणाले तपासणउम्मीर पाप- मंनियाप या साय परमधाम । नए घनस्म सारदिस्स में मातम प गपपलफलं घ मुणता य पामित्ता य ·६ पएसिम्हागयं इमेयारूवे अज्झथिए जाव समुप्पजित्था-"फि णं अज सावत्थीर नयरीए इन्दमहे इ या सन्दमहे इवा रुद्दमहे । वा मउन्दमहे इ या नागमहे इ वा भूयमहे इ वा अपसमहे इ चा धूममहे इ वा चेइयमहे दया रुक्खमहे इवा गिरिमहे इथा दरिमहे इ या अगडमहे इ वा नईमहे इचा सागरमहे नचा जणं इमे यहवे उग्गा मोगा राइन्ना इक्खागा सत्तिया नाया कोरल्या जाव इभा इन्भपुत्ता बहाया कय. बलिकम्मा (जहोववाइए जाय) अप्पैगइया हयगया जाय अप्पेगइया गयगया पायचारविहारेणं मदया २ वन्दावन्द- एहिं निग्गच्छन्ति" एवं संपेहेइ।२ कञ्चजपुरिसंसदाइ । २ एवं वयासो-" किं पां, देवाणुप्पिया, अज सावत्थीए नयरीए इन्दमहे. इथा जाप सागरमहे इ वा जेणं श्मे यहये उग्गा भोगा...निग्गच्छन्ति ?" तए णं से फञ्चइजपुरिसे केसिस्स कुमारसमणस्स आगमणगहियविणिच्छर चित्तं पारहिं करयलपरिग्गद्वियं जाव वद्धावेत्ता एवं पयासी- 'नो खलु, देवाणुप्पिया, अज सावत्थीए नयरीए इन्दमहे हवा जाव सागरमहे इ घा जेणं इमे बहधे जाव विन्दा- वेन्दपहिं निग्गच्छन्ति । एवं खलु, भो देवाणुप्पिया, पासा- निजे केसी नाम कुमारसमणे जाइसंपन्ने जाव दुइजमाणे हमागार जाव विहरइ । तेणं अज सारथीए नयरीए हवे उग्गा जाव इभाइब्भपुत्ता अप्पेगइया वन्दणवत्तियाए, साब मया वन्दावन्दरहिं निग्गच्छन्ति ॥ २. तए णं से चित्ते सारही कचरजपुरिसस्स अन्तिए यमदं सोचा निसम्म हुतु जाव हियप कोडम्बियपुरिसे दावेइ । २ एवं वयासी-"खिप्पामेव, भो देवाणुप्पिया, उग्घण्टं यासरहं जुत्तामेव उवट्टवेह" जाव सच्छत्तं उव- प्रेन्ति । तए पंसे चित्तेसारहीण्हाए कयबलिकम्मे कय- ·१ पएसिकहाणयं कोउयमगलपायच्छित्ते सुद्धप्पावेसाइ मङ्गल्लाइ यत्या३ ५५र परिहिए, अप्पमहग्याभरणालंकियसरीरे जेणेव चाउग्घण्टे आसरहे तेणेव उवागच्छद।२चाउग्घण्टं आसरहं दुरहा। २ सकोरिण्टमल्लदामेणं छत्तेणं धरिजमाणेणं महसा भड- चउगरेण...चिन्दपरिविखत्ते सावत्थीनयरीए मज्झमझेणं निग्गच्छद । २ जेणेय कोहए चेइए, जेणेव केसी कुमार- समणे तेणेय उवागच्छत् । २ केसिकुमारसमणस्स अदर- सामन्ते तुरए निगिण्हइ, रह ठवेद य । २ रहामो पचोरुबइ, २ जेणेव केसी कुमारसमणे तेणेव उयागच्छद । केहिं कुमार समणं तिरखुत्तो आयाहिणं पयाद्विणं करेह । २ वन्दइ.नमं- सइ । २ नचासने नाइदूरे मुस्सुसमाणे नमसमाण अभिमुहे. पालिउडे विणएणं पन्जुयांसह । तर णं से केली मार सुमणे चित्तस्स सारहिस्स तोसे महमहालियोए' महन्य "परिसार चाउजाम धम्म परिका तं सहा-सयाओ पाणावायाओं वरमण, सध्यामओ मुलावायाओ वेरमणं, सन्याओ अदिनादाणाओ घेरमण, सम्याओ वहिदादाणाओ बेरमणं । तर णं सा महइमहालिया महापरिसा केसिस्स कुमारसमणस्स अन्तिप धम्मं सोचा निसम्म जामेव दिसि पाउन्भूया तामेव दिसि पडिगया। तए से चिते सारही केलिस्स कुमारसमणस अन्तिए धम्म सोचा निसम्म घट्ट' जाय हियए उट्टएि उद्या ३ केसि कुमारसमणं तिपयुत्तो आयाहिणं पयाहिणं करेइ । २ घन्दइ नमसइ । २ एवं बयासी-"सदहामि ण, भन्ते, निगन्य पविया पत्ति: यामि , भन्ते, निग्गन्यं पाययणं । रोएमि णं,मन्ते, निग्ग- न्य ययणं । मभुमिणं, मन्ते निग्गन्यं पावयण पपमेयं, मन्ते, निग्गन्यं पाययणं । तहमय,भन्से,निग्गन्यं पाययणं। अदितदमेणं, मन्ते, निगन्यं पाययणं । असंदिद्धमे, भन्ते, ·८ " पसिकहाग निग्गन्य पाययण सिणं एसमजणं तुम्भे चयह" तिकट्ट चन्दा नमसरा२ एवं चपासी-" जदा णं देवाणुप्पियाण अन्लिए यहवे उग्गा भोगा जाय इम्भा इस्मपुत्ता विश्वा हिरणं चिचा सुयणं, एवं धनं घणं बलं पाहणं कोर्स कोडागारं पुरं अन्तेउरं, चिचा विउलं धणणगरयण- मणिमोत्तियसंखलिलावालसन्तसारसायएजं विश्छता विगोत्रइत्ता क्षणं दाझ्यागं परिभारत्ता मुण्डा भक्त्तिा अगाराभो अणगारियं पध्ययन्ति, नो सलु अहं ता संचा- प.मि चिचा हिरणं, तं चैव जाय, पचहत्तए । अहं णं देवाणुप्पियाण अन्तिप. पञ्चाणुव्यदयं सत्तसिस्वावइयं दुवालसचिव गिहिधम्म...पडियजित्तए" अहासुद "देवाणुप्पिया, मा पडियन्धं करेहि "। तर णं से चिते सारही केसिस कुमारसमणस्स अन्तिए पञ्चायुष्यइयं जाव गिहिधम्म उपसंपजिसाणं विहरद । तपाणं से चिसे सारही केसि कुमारसमणं बन्दर नमसइ । २ जेणेच चाउरघण्टे आसरहे तेणेव पहारेत्थ गमणाय । चाउग्यण्टं आसरह दुरद । २ जामेव दिसि पाउभूए तामेव दिसि पडिग ॥ । १०. तए ण से बित्ते सारही समणोबासए जाए. अहि- गयजीवाजीवे उपलद्धपुषणपावे आसवसंवरनिजरकिरि- याहिगरणबन्धमोरसकुसले असहिजे देवासुरनागवण स्वसफिनरपुिरिसगालगन्धयमहोरगाईहिं देवगणेहिं निग्गन्याओ पाययणाओ अणइकमणि, निगल्थे पावणे निस्संकिए निखिए निस्पतिपिच्छे लढे गहिय? पुच्छियहे अहिगयट्टे विणिच्छियडे अट्टिमितपेम्माणुरागरते अयमाउसो निगन्ये पावयणे अअयं परम सेसे अगडे, ऊसियफलिहे अवंगुयबारे चियत्तन्तेउरघरम्पवेसे चाउद्द सहभुद्दिष्टपुष्णमासिणी पद्रिपुण्ण पोसह सम्म अणुपाले.

·पएमिकहाण ९ माणे समणे निग्गन्ये फासुपसणिजेणं असणपाणखाइम. साइमेणं पीढफलगसेज्जासंथारेणं वत्थपडिग्गहकम्बलपाय- पुन्छणेणं ओसहमेसजेणं पडिलामेमाणे २ यहूहिं सीलव्चयः गुणवेरमणपश्चक्खाणपोसहोवधासेहि य अप्पाणं भावेमाणे जादं तत्थ रायकजाणि य जाय राययपहाराणि य ताई जियसत्तुणा रना सद्धि सयमेव पचवेक्षमाणे २ विहरइ ।। ११. तए णं से जियसत्तुराया गया कयाई महत्थं जाय पाहुडं सजेइ । २ चित्तं सारहिं सद्दावे । २ एवं ययासी-~- "गच्छाहि णं तुम, चित्ता, सेययियं नियरिं । परसिस्स रनो इम महत्थ जाव पाहुडं उवणेहि। मम पाउगं च ण जहाभणियं अयितहमसंदिद्धं धयणं विन्नवेहि त्ति कद्दु विस- जिर । तर से चित्ते सारही जियसत्तुणा रन्ना विसजिए समाणे तं महत्थ जाय गिहई । जान जियसत्तुस्स रनो अन्तियाओ पडिनिक्खमहरसावत्थीनयरीय मज्झमझेणं निग्गच्छद। २ जेणेय रायमग्गमोगाढे आवासे तेणेच उवा गच्छइ । २तं महत्व जाच टवेइ । ण्हाए जाव "सरीरे सको- रेण्ट...महया . पायचारविहारेणं महया पुरिसवग्गुरापरि क्खित्ते रायमग्गमोगाढाओ आवासाओ निग्गच्छइ । २ सावस्थीनयरीए मज्ञमज्झेणं निग्गच्छह । २ जेणेव कोहए चेइए जेणेव केसीकुमारसमणे तेणेय उवागच्छह । २ केसिकुमारसमणस्स अन्तिए धम्मं सोचा जाच हट्ट... जाव एवं पयासी-" खलु अहं, भन्ते, जियसत्तुणा रना पपसिस्स रनो इम महत्थं जाव उधणेहि त्ति कट्ट चिसजिर । तं गच्छामिणं अहं, भन्ते, सेयविय नयरिं। पासादीया ण, भन्ते, सेयविया नयरी। रिसणिज्जा ण, भन्त, सेयपिया नयरी । अभिरुवा णं, भन्ते, सेयविया नयरी । पडिरूया ण, भन्ते, सेयचिया नयरी । समोसरह .

·१० परसिरहाणयं णं, भन्ते सेयवियं नयरि "तसे केसी कुमारसमणे चित्तेणं सारहिण र धुत्ते समाणे चित्तस्स सारहिस्स ऐयम नो आदाई नो परिजाणा, तुसिणीय संचिद । तर ण से नित्ते लारही केसि कुमारसमयी दो पि त पि एवं वयासी--"एवं सल्ट अहं, भन्ते, जियारत्तुणा रना पए- सिस्स रनो इम महत्य जाच चिसजिए. तं चेय जाय, समोसरह ण, मन्ते, तुम्मे सेयवियं नरि" तर ण केसी कुमारसमणे वित्तणं सारहिणा दो पितच पि एवं वुत्ते समाणे चित्तं सारहिं एवं घयासी-"चित्ता, से जहानामा चणसण्डे सिया फिण्हे किण्होभासे जाच पति- सवे । से नूणं, चित्ता, से वणसण्डे बहूर्ण टुपयचउम्पय- मियपसुपक्षिसिरी सिवाणं अमिगमणिजे ?""हन्ता अभि- गणिजे ।" "तंसि च णं, चित्ता, चणसण्ईसि बहने भिलुगा नाम पावसउणा परियसन्ति जे सिं वह्वर्ण दुपयचउपयपसुपपिखसिरीसिवाणं ठियाणं चेच असतो. रणिय आहारेन्ति । से चूर्ण, चित्ता, से घणसण्डे तेसिणं यह दुपय जाब सिरीसिवाणं अभिगमणिजे?" "नो'- ति । "कम्हा ?" "भन्ते, सोवनग्गे। "एवामेव, चित्ता, तुम्भ पि सेयरियार नयरीष परसी नाम राया परिबस अहम्मिय जाब नो सम्म करभरवित्ति पवते । तं कई अहूं, चित्ता, सेययियाएनयरीष समोसरिस्सा- मि?" तर से चित्ते सारही केसि कुमारसमणं एवं घयासी-"कि, मन्ते, तुम्भं परसिणा एला काप ? अस्थि ण, भन्ते, सेयवियाय नयरीए भन्ने बहवे ईसरतल- घर जाव सत्यवाहप्पमिइओ जे पं देवाणुप्पियंचन्दिरसन्ति जाव पवासिस्सरित, विउलं असणं पाणं खामं साइमं पडिलामेस्सन्ति, पाडिदारिएण पीटफलगसेनासंधारण ·पएमिकहाणयं उनिमन्तिस्सन्ति । तए णं से केसी कुमारसमणे चित्त सारहिं एवं पयासी-" अवि याइ, चित्ता, समो- सरिस्सामो" ॥ २ तए णं से चित्ते सारही केसि कुमारसमणं चन्दर नमसइ । २ केसिस्स कुमारसमणस्स अन्तियाओ कोट्टया- यो चेइयामो पडिनिवखमइ । २ जेणेव रायमग्गमोगाढे आवासे तेणेव उवागच्छइ १२ कोहम्बियपुरिसे सद्दावेद । २ एवं व्यासी-"सिप्पामेव, भो देवाणुप्पिया, चाउम्घण्टं आसरई जुत्तामेव उयवेह" । जदा सेयवियाए नयरीए निग्गच्छद तहेव जाच यसमाणे २ कुणालाजणवयस्स मजा- मशेणं जेणेव केयमद्धे जेणेयं सेविया नयरी जेणेय मिययणे उजाणे तेणेध उवागच्छद।२ उजाणपालए सद्दा. ये।। २ एचं वयासी-"जया णं, देवाणुप्पिया, पासाय- चिजे केसी नाम कुमारसमणे पुच्चाणुपुचि चरमाणे गामा. गुगामं दूइजमाणे इहमागच्छिजा, तया णं तुम्मे, देवाणु प्पिया, केसि कुमारसमण वन्दिजाद नमंसिजाह । २ अहा. पद्धिरूपं उगह अणुजाणेजाह । पाडिदारिपणं पीढफलग जाय उवनिमन्तेजादा एयमाणत्तियं खिप्पामेच पञ्चपिणे- लाह"। तर णं ते उजाणपालगा चित्तण सारहिणा एवं खुत्ता समाणा दहनुह जाय हियया करयलपरि गद्दिय जाव एवं बयासी मह" ति. आणार विणएणं घयणं पडिमुणन्ति ॥ १३. सरणं से चित्ते सारदी जेणेव सेयपिया नयरी सेणेय उयागच्छर । २ सेपवियं नयरि माझंमज्झेणं अणु- पयिसद जेणेय पएसिस्स रोगिहे, जेणेघ याहिरिया उपहाणसाला, तेणेप उपागच्छा।२तुरए निगिन्ध, २६ ठमेर, २ रक्षामो पोरहर२महत्थं जाय गेण्डर " ·पएसिहाग २ जेणेव पएसी राया नेणेव उयागच्छन । २ परसिं रामं फरयल जाय बद्धायेत्ता तं महा डाव उधणेइ । तणणं से पएसी राया चित्तस्स सारहिस्स ते माहत्य जाय पडि- च्छइ । २चित मारहिं सकारेइ, २ संमाणेद, २ पटि- विसले तप से चित्ते सारही पपसिणा रना पिस लिए समाणे हट्ट जाप हियप पासिस्स रनो अन्ति- याओ पडिनियम 12 जेणेव चाउग्घण्टे गातरहे तेणेच । उवागच्छद । २ चाउग्घाटं भामरहं दुरहर १२'तुराए निगिध्वइ । २ गई टयेइ । २ रहाओ पञ्चोपE { २ ण्डार जाय उधि पासायवरगण. फुगाणेहिं मुइनमत्थमहिं वत्ती- सइयद्धपहिनापहि चरसरणीसंपउत्तेहि उपगचिजमाणे २ उपगाइजमाणे • उपलालिजमाणे २ इंटे सद्दफरिस जाच विहरह। १४. तर णं फेसी कुमारसमणे गन्नया कयाइ पाजिहारि पीढफलगसेनासंथारंग पञ्चप्पिणा । २ सावधाओ नय. रोमो कोहगाओ चेझ्याओ पडिनिषपमइ १ ९ पञ्चहिं अप- परसपदि जाध विहरमाणे जेणेव केश्यअ जणवर जेगेच सेयरिया नयरी जेणेय मिययणे उजाणे तेणेव उवागन्छ । २. सहापटिरूवं उम्गहं उग्गिदित्ता संजमेणं तयसा अप्पार्ण मापमाणे विहरइ॥ १५. तर सेयपियाए नपरीए सिंघाडग...माया जण. सहे इ वा...परिसा निग्गच्छद । तए ण ते उज्ञापालगा इमोसे काहाए लट्टा समाणा हजाच दियया जेणेच केसी कुमारसमणे तेणेय उवागञ्छन्ति । २ केसि कुमार मणं वदन्ति नमसन्ति । २ अहापडिमवं उरगहं अणुजा- सन्ति । पाटिहारिएणं जाप संथारपणं उयनिमन्तेन्ति, नाम ·से भवर पएमिक्रहागयं १३ गोयं पुच्छन्ति । २ ओघारेन्ति । २ पगन्तं अवकमन्ति । २ अन्नमनं एवं ययासी-" जस्स नामगोयस्स :वि सब. याप, हतु?' जाध हियर भवा से णं एस केसी कुमा- रसमणे पुल्याणपुटिय घरमाणे गामाणुगाम दूइजमाणे इह- मागणः इह मंपत्ते इह समोसढे । इहेव सेयवियाए नयरोए महापडिरूचं जाय विहरद । तं गच्छामोणं, देवा. गुणियों, चित्तस्स सारहिस्स पयम पियं नियेएमो, पियं । अन्नमग्नम्स अन्तिए प्रयम पडिमुणन्ति । जेणेव सेयरिया नयरी'जेणेव चित्तस्म सारहिस्त गिहे जेणेव चित्ते सारही तेणेव उवागच्छन्ति ।२ चिन्तं सारहि करयल' जाच बद्धान्ति, २एवं घयासी-"जस्म णं, देवा- शुप्पिया, दंसणं कंसन्ति जाव अभिलसन्ति, जस्स it नामगोयम्स चि सयणयाग. दह जाय भयद, से गं अयं फेसी फुमारसमणे पुथ्वाणुपुर्दिय घरमाणे...समोसढे जाय बिहार" १६. तर णं से चित्ते सारही तेसि उन्माणपालगाणं अनिए पयम सोचा निसम्म तु जाच भासणाओ अम्भुर, पायपीढ़ाओ पशोर पाउयाओ गोमुयद। २ पगसाडियं उत्तरामह करेइ । अालिम लियग्गहत्थे फेमिमारसमणामिमुहे सत्तट्ट पयाई गणुगच्छः । २ कर. यल परिग्गद्दियं सिग्मायतं मन्थरलिं कह एवं ययागी- "ममोल्यु णं अगदन्नाणं जाय संपत्ताण नमोत्थु प फेसिरस समाग्ममणरस मा यन्दामि गं भगयन्तं यन्दर नमसर । कारण महारेर समाणेद, जिलं जीवियारिदं पीइदा दलया.२ पदिपिसना कोम्बियपरिसे सहायो। .

·पएसिकहाणयं एवं चयासी-“णिप्पामेव, मो देवाणुपिया, चाउघिण्ट आसरह जुत्तामेव उवट्टयेह जाय पञ्चप्पिाह"। तए ते कोम्बियपुरिसा जाय खिप्पामेच सच्छत्तं सज्झाय जाव उवदृक्त्तिा तमाणत्तियं. पञ्चप्पिणन्ति । तए ण से चिने सारही कोहम्बियपुरिसाण अन्तिए एयमई सोचा निसम्म हतुह जाच हियर पहाए कयलिकम्मे जाप सरीरे जेणेच चाउग्घण्टे जाय दुरुहित्ता सफोरण्ट...महथा भड: चड़गरेप, ते चेय जाव, पज्जवासइ धम्मकहाए जाय ।। १७. तर ण से चित्ते सारही केसिस्स कुमारसमणरस शन्तिए धम्मं सोचा निसम्म हड्तु उहाए तहेष एवं बयाली-“एवं खलु, भन्ते, सम्हं पएसी राया अधम्मिान जाय सयरस वि पं जणवयस्म नो सम्म करभरवित्ति परत्तर । तं जद , देवाणुपिया, पएसिस्स रनो धम्ममा- इक्खेज्जा बहुगुणनरं खलु होजा परसिरस रनो तेसिंच घाणं दुपयचउत्पमियपसुपक्सिसिरीसियाण सिं च पाहणं समणमाहणभिपरनुयाणं । ते जर , देवाणुप्पिया,...पर- सिस्स बहुगुणतरं होजा मपरस पि यणं जणययस्स"। १८. तए. केसी कुमारसमणे चित्तं सारहिं एवं धयासी-- "वं सलु चहि टाहिं, चित्ता, जीवा फेवलिपश्नत्तं धामं नो लमेज्ञा सवणयार । ते वदा-भाराममयं चा उमाणगय पा समर्ण या मारणं या नो अभिगच्छह मो वन्द नो नमंसद नो मधारेइ नोभमाणेइ नो फलाणं महलं देवयं चेयं पञ्चासेइ, नौ अट्टाई हेऊई परिणाई कारणा पागरणाई पुर) पाणं टाणेणं, चित्ता, जीया बलिपमत्तं धम्म मोलमन्ति मरणयाग,१। स्सयगयं ममणं घा, तं चेय जाय, पण नि ठाणे, चित्ता, जीया कलिपनत्तं धम्मै नो लमन्ति सथणयाए । गोयरग्गय समण पा

·पएसिकहाणयं
माहणं वा जाप नो यामद, नो चिडलेणी असणाण:
यामसाइमण पडिला मई, नो अट्टाई जाच पुच्छइ, परणं
ठाणेण, चित्ता, केचलिपन्नत्तं धम्मं नो लभर सरणयाए. ३।
जत्थ यि यणं ममणेण वा माहणेण या सद्धिथमिसमागच्छद,
नस्थ दियण हत्येण या पत्येण या छत्तण या अप्पाणं
आयरित्ता चिट्टर, नो अडाई जाय पुच्छर, एरण वि ठाणेणं
चिसा, जीये केवलिंपन्नत्तं धर्म नो लभर मरणयाए ।
पाहि , चिता, चहि ठाणेहिं जीये नो लमह केवलि-
पन्नत्तं धम्मं मवणयाए । चउहिं टाणेहिं, चित्ता, जीवे केवली.
पन्ननं धम्म लभइ सवणयाए । तं जद्दा-यारामगयं या
उन्नाणगयं या ममणं या मादणं या चन्दर नमंसद जाव
पज्जुवामर अहाई जाय पुच्छर, परण यि जाव लभर मय.
पयाए । पर्य उपस्मयगय गोयरग्गगयं ममणं या जाय प
भुयामा विउलेणं जाव पडिलामेइ अट्टाई जाय पुच्छद.
एपण वि... । जत्थ वि यणं ममणेण या...अमिममागच्छट
तस्थ यि यणं नो हत्थे चा जाय आवरेत्ताणं चिट्टइ, पण
वि टाणणं, चित्ता, जीये फेलिपनत्तं धम्म लभर मवण.
याए । तुज्हं च , चिना, पएमी गया आरामगयं चा
नं पेय सध्यं भानियध्वं प्राइवरणं गमपणे जाय, अप्पाणं
मायरेना चिहर । तं पदं गं, चिता, परसिस्न रनोधम्म
मारफिनस्मामो?" नए से चित्त मारही केमि युमार
समण पवं पयामी-"यं गलु, भन्ते, असया पयार कम्यो
मचित्तारि थामा उपपयं उवणीया । से मग पपमिस्म
रनो समया पेय उणेया । तं एपणमाटु, मन्ते, फागण
गई परमि गयं देवाणुप्पियाणं अन्तिए हरमाणेस्मामो।
२ मा गं, दयाणुप्पिया, तुम्मे परमिस्म रमो धम्ममार
पगमापा गिलाना: । अगिलाय. , मन्ने, नुम्मे परषि.

·पएमियहागयं स्स रनो धम्ममाइक्सेजाह"तए णं से केसी कुमारसमणे चित्तं सारहिं एवं पयासी--"यरियार, चित्ता, जाणिस्था- मो" ॥ तर णं से वित्त मारही केमि कुमारसमणं वन्नाइ नमंसह । २ जेणेब चाउघण्टे आसरहे तेणेर उबागच्छा- २ चावग्यण्टं आसरदं दुरुहह, जामेव दिसि पाउम्भूए तामेव दिसि पद्धिगए। down १५. तए पं से चित्त मारही फहं पाउप्पमायाए रय जीप फुल्लुप्पलकमलकोमलुम्मिलियम्मि अद्वापण्डरे पभाष कयनियमारस्सए सहस्सरस्सिसि दिणयरे तेयमा जलन्ते सामो गिहायो निग्गन्छ । २ जेणेच पासिस्स रनो गिहे जेणेच पमली राया, तेणेच उयागच्छ । २ पनि राय करयल जाय फहजएणं विजएणं यद्धावइ । २ एवं ययासी- पर यलु देवाणुप्पियाणं कम्बोर्गहं धत्तारि आमा उवणयं उयपीया। ते य मए देयाप्पियाणं अन्नया चेव विणइया । तं रह णं, सामी, ते आसे चिटु पासव"।तष पां से परासी राया चितं सारहिं एवं ययाती~"गच्छादि पं तुम चित्ता । तेहि चेव बरहि आसेहि आसरहं जुत्तामेय उचढवेदि. १ जाप पञ्चप्पिणाहि" तए णं से चित्ते सारही .परसिणा एवं धुत्ते समाणे हहह जाव "हियए उबट्टवेइ, २ एयमाणत्तियं पञ्चप्पिण। तए णं से पएली राया चित्तस्स सारहिस्स अन्तिए एयमढे सोचा निसम्म हट्ट- तु जाय अप्पमहग्यामरणालंकियसरीरे साओ गिहायो निग्गच्छइ । २ जेणामेव चाउराघण्टे भासरहे तेणामेव उवागच्छद, २ चाउग्घण्टं आसरहं दुरहर । सेयवियाए नयरीए मज्झमझेणं निग्गच्छद । तर णं से वित्ते सार तं रह णेगाई जोयणाई उभामेइ । तए णे से पएसी राया उण्हेण य तण्हाप य रवाए परिकिलन्ते समागणे

·१७
पएसिकहाणयं
चित्तं सारहिं एवं पयासी-“चित्ता, परिफिरन्ते मे सरीरे,
परायचेदि रदं" । तए णं से चित्ते सारही रहं परायतेइ,
२ जेणेच मियवणे उजाणे तेणेव उवागच्छद । २ पपसि
रायं एवं घयासी-"एस णं, सामी, मिययणे उल्लाणे, एत्थं
पं साणं समं फिलामं सम्म पपीणेमो" तए णं से
पएसीराया चित्तं सारहिं यं चयासी-"एवं होडचित्ता"।
तम णं से चित्त सारदी जेणेय मिययणे उजाणे जेणेव
फेसिरस कुमारसमणरस अदरसामन्ते तेणेस उपागच्छा।
२ तुरप निगिण्हेर, २ रदं टयेइ । २ रद्दामो पचोरहर,
२ तुरण. मोपर, २ पासिं रायं एवं घयासी-" पदणं,
सामी, यासाणं समं फिलामं पीणेमो"। तपणं से पानी
रक्षामो पचोरहर । चित्तेण सारहिणा सद्धि, यासाणं समं
किलाम सम्म पचीणेमाणे पास जत्थ फेमी मुमारसमणे
महामवालियाप मद्दश्वपरिसाप. मडरगार मद्दया २ सदेणं
धम्ममाइपसमाणं । पासित्ता इमेयाचे अस्थिर जाय
सगुणजित्या-"जहा गलु भो उई पन्जुधासन्ति, मुण्डा
पटु भो मुण्ट पन्जुवामन्ति, मूदा राल भो मूह
पउनुयासन्ति, अपडियालु भो अपण्डिय पन्जुयासन्ति,
निस्विप्नाणा पटु मी निटियनाणं पन्जुवामन्ति । से फीस
पएम पुरिसे जड़े मुण्टे मूढे अपण्डिप निन्यिनाणे
सिगीर दिगप उपगप उत्तप्पमगेरे। पम पं पुरिसे फिमा.
द्वारमाहारर फि. परिणामी फि पार कि पिया कि दुला.
फि पपच्छणं एमवालियाप मनुस्मपरिमाप मनगर
मदया २ सदेपं पुयाए!" पयं संपर, २ चितं मारदि
एवं पयासी-"चितालु मो नई पम्पासन्ति जाय
इपाए । पाए पिय उजाणभूमीए नो मंचापनि सम्म
पाम पपिपरितप" तए से घिरी सारदी पपसारा
२

·6 " पएसिाहाणयं एवं घयासो-"एस गं, सामी, पासावधिजे केसी नामं फुमारसमणे जाइसंपने जाव चउनाणोवगए माहोहिए अन्नाजीवी । तए णं से पएसी राया चित्तं सारहिं एवं चयासी-" आदोहियं णं ययासि, चित्ता, अन्नजीचियं च णं घयासि चित्ता? हुन्ता सामी, आहोहियं णं पयामि अन्नजीवियं च ण वयामि!" अभिगमणिजे णं, वित्ता, अह एस पुरिसे?" हन्ता सामी, अभिगमणिजे"। " अभिगच्छामो णं, चित्ता, अम्हे एयं पुरिसं" हन्ता सामी, अभिगच्छामो ॥ २०. णं से पएसी राया चित्तेण सारहिणासद्धि जेणेव केसी फुमारसमणे तेणेच उवागच्छद । २ केसिस्स कुमारसमणस्त अदूरसामन्ते ठिच्चा एवं ययासी-"तुम्मे णं भन्ते आहोहिया अन्नजीविया ?" तर णं केसी कुमार- समणे परसिं रायं एवं पयासी-" पपसी, से जहानामर अङ्कवाणिया इ वा संपवाणिया इ वा दन्तवाणिया इ वा सुक भसिउकामा नो सम्म पन्थं पुच्छइ, एवामेव, पएसो, तुम्मे वि विणयं भंसेउकामो नो सम्म पुच्छसि । से नूणं तय, परसी, ममं पासित्ता अयमेयारूवे अज्झथिए जाप समुप्पजित्था-जडा खलु भो ज8 पज्जुवासन्ति, जाव पवियरित्तए। से नूणं, पएसी, अट्टे समहे ?" हन्ता अस्थि" ॥ तए णं से पएसी राया केसि कुमारसमणं एवं वयासी-"से केणटेण, भन्ते, तुझं नाणे वा दसणे वा जेणं तुझे मम एयारूवं अज्झस्थियं जाय संकप्पं समुप्पन जाणह पासह ?” तए णं से केसी कुमारसमणे परसिं राय एषं वयासी-"एवं खलु, पएसी, अम्हें समणाणे निग्गन्धाणं पञ्चविहे नाणे पन्नत्ते। ते जहा-आभिनियोहिय- नाणे सुयनाणे ओदिनाणे मणपजवनाणे केवलनाणे । से ·अयाए धारणा । से फित पएसी, अहं तर चउविहेणं छउमत्येण इमेयारूवं अनमः पएसिकहाणयं १९ from fout किं तं आभिनियोहियनाणे? आभिनियोहियनाणे चउब्धिहे. पनत्ते, तं जहा-उग्गहो ईहा उग्गहे ? उग्गहे दुविहे पन्नत्ते, जहा "नन्दीए, जाव से तं, भाभिनियोहियनाणे । से किं तं सुयनाणे? सुयनाणे दुविहे. पंन्नत्ते । तं जहा-अगपविढे च अगवाहिरंच, सव्वं भाणि- यव्वं जाव दिहियाओ। ओहिनाणं भवपञ्चइयं खओवसमिय जहा नन्दीए । मणपजवनाणे दुविहे पन्नत्ते । तं जहा-उज्जमई य विउलमई ये तिहेव केवलनाणं सर्व भाणिय तत्थ f.जे से शाभिनियोहियनाणे से णं ममं अस्थि । तत्थ णं जे से सुयनाणे से वि य ममं अस्थि । तत्थ पंजे से ओहिनाणे से वि य ममं अत्थि । तत्थ णं जे से मणपज- बनाणे से चिये मम अत्थि। तत्थ पंजे से केवलनाणे से णं ममं ननिय । से णं अरिहन्तार्ण भगवन्ताणं । इच्चेएणं, स्थियं जाव समुप्पन्नं जाणामि पासामि॥ २१. तप णं से पपसी राया केसि कुमारसमणं एवं घयासो-“अहं ण, भन्ते, इहं उपविप्सामि?" "पएसी, पयाए उजाणभूमीए तुम सि चेव जाणए "। तए णं से परसी राया चित्तेणं सारहिणा सद्धि केसिस्स कुमारसम- पस्स अदूरसामन्ते उपविसइ । २ केसि कुमारसमणं एवं वयासी-"तुम्मेणं, भन्ते, समणाणं निग्गन्थाण एसा सन्ना एसा पदमा एसा दिट्टी एसा रुई एस हेऊ एस उवरसे रस संफप्पे एसा तुला एस माणे एस पमाणे एस समोसरणे अदा अन्नो जीयो अन्नं सरीरं नो तं जीयो सं सरीरंतप पं फेसी फुमारसमणे पर्सि रायं एवं चयासी-"परसी, भम्हं समणाणं निगान्थाणं पसा सन्ना जाच एस समो. सरणे जदा मनो जीवो यन्नं सरीरं नो तं जीयो त ·२० पएसिकहाणय सरीरं"। तप णं से पएसी राया केसि कुमारसमणं एवं चयासी-"जइ णं, भन्ते, तुम्भं समणाणं निग्गन्थाणं एसा सन्ना जाव समोसरणे जहा अमो जीयो अन्नं सरीरं नो तं जीवो तं सरीरं । एवं सलु ममं अजए होत्था, इहेय जम्वुदीवे दीये सेयवियाए नयरीए अधम्मिए जाय सयस्स वि य णं जणययस्स नो सम्मं करभरवित्ति पयत्तेह । से णं तुभं वत्तव्ययाम सुवटुं पायं कम्मं फलिफलुसं समजि. णित्ता कालमासे कालं फिञ्चा अन्नयरेसु नरएसु नेरइयत्ताए उपचन्ने । तस्स णं अजगरस अहं नत्तए होत्था इहे पन्ते पिए मणुन्ने थेजे वैसासिए संमए वहुमए अणुमर रयणकर- ण्डगसमाणे जीविउस्सविए हिययनन्दिजणणे उम्थरपुप्फं पिच दुल्लमे सवणयाए, किमङ्ग पुण पासणयाए । तं जाणं से अजग मम आगन्तुं चएजा-एवं खलु, ननुया, अहं तव मजए होत्था, इहेय सेयवियाए नयरीए अधम्मिए जाय नो सम्म करभरयित्ति पयत्तेमि । तए णं अहं सुवहुं पावं फम्म कलिकलसं समजिणित्ता नरएसु उववन्ने । तं माण, नत्तुया, तुमं पि भवाहि अधम्मिए जाव नोसम्मं करभर- वित्ति पयत्तेहि । मा णं तुम पि एवं चेव सुबई पायकम्म लाव उववजिहिसि । तं जइ णं से अजए ममं आगन्तु एवं वएजा तो णं अहं सद्दहेजा पत्तिएजा रोपज्जा जहा अन्नो जीवो अन्नं सरीरं नो तं जीवो तं सरीरं। जम्हा णं से अजए ममं आगन्तुं नो एवं वयासी, तम्हा सुपइट्टिया मम पइन्ना, समणाउसो, जहा तंजीवो तं सरीर " तए णे केसी कुमारसमणे परसिं रायं एवं क्यासी-" अस्थि णं, पएसी, तब सूरियकन्ता नाम देवी?" " हन्ता अस्थि " जद णं तुमं, पपसी, तं प्रियकन्तं देषि पहायं फयवलि- कयकोउयमालपायच्छित्तं सव्वालंकारविभूलियं ·“ पएसिकहाणयं २१ केणा पुरिसेण जाव सव्यालंकारविभूसिरणं सद्धि रहे सह- फरिसरसरूपगन्धे पञ्चविहे माणुस्सए काममोगे पचणु- भवमाणि पासिज्जसि, तस्स णं तुमं, परसी, पुरिसस्स फं अण्डं नियत्तेजासि?" " अहं, ण, भन्ते, तं. पुरिसं इत्य- छिमगं पा पायच्छिन्नगं या सूलाइयं या सूलभिनगं या एगाहणं फूडादश जीवियामो यवरोवएजा"। यह णं, पएसी, से पुरिसे तुमं एवं धरना-मा ताय मे, सामी, मुटुत्तगं इत्यच्छिन्नगं जाय जीचियामो यवरोयेहि जाय तापादं मित्तनाइनियगसयणसंपन्धिपरिजण एवं चयामि- ‘एवं गनु, देवाणुप्पिया, पायाई फम्माईसमायरित्तास्मेयाश्ये माप पायिनामि, तं मा णं, देवाणुप्पिया, तुन्मे चि केर पावार फम्मा ममायरउ, मा णं से यि एवं घेच आवर पाविजिदिर जहा पं भई'1 तस्स. तुमं, परसी, पुरि सस्स गणमयि पयम पडिगुणेनासि?" "नो रहे समडे।" "जम्हा ?' "मन्ते, अवरादी से पुरिसे"। "पयामेय, पपमी, तर चि मञ्चमोत्या देव सेपरियार नपरीर अम्मिए जाय नो सम्म फरमरचित्ति पयत्तर । से गं माद पच-ययाए सुपएं, जाय उपपयो । तस्म णे अन- गरस गुर्म ननुए दोत्था फन्ते जाय पामणपाए । सेणं Twr माणुगं लोग दप्यमागछिराए, गो पेय संचार दप्यमागसिप । चदि टाणेदि पपसी, अपोयरनए माया मेराए पर माणुम लोग यमागच्छित्तप, मो धेप मंगपर मरणोयपाए मरए मेगए से संताप मदारी पण येरमाणे रस्सा माशुम होगं दर्य ..मो पेय यार.... । भलोपपाए, नगए मेराए नपर- पासेहि गुनी रममदिमिमाण (या माणुगं लोग हय. मागन्सिार मो पेग गयासभालोपरपए मग्मगु ·२२ पएसिकहाणयं नेरइए निरयवेयणिजंसि कम्मंसि अयसीणसि अवेइयंसि अनिजिपणंसि इच्छा माणुसं लोगं...नो चेव णं संचाए।३। मयं नेरदर निरयाउयंसि कम्मंसि अफ्खीणसि अवेइयसि अनिजिपणंसि इच्छा माणुसं लोगं ..नो चेय णं संचाएइ दुय्वमाच्छित्तए ४ इन्चरहिं चउठिाणेहि, पएसी, अहुणो. घवन्ने नरएमु नेरइए इच्छइ माणुसं लोग.. नो घेवणे संचाप हव्यमागच्छित्तए । तं सद्दद्दाहि ण, पपसी, जहा अमो जीयो अन्नं सरीरं नो तं जीवो तं सरीरं" ॥१॥ '२२. तए णं से परसी राया केसि कुमारसमणं एवं घयासी-" अत्थि णं, भन्ते, पसा पन्ना उवमा, इमेण पुण कारणेण नो उवागच्छ । एवं खलु, भन्ते.' मम अन्जिया होत्था इहेव सेयवियाए नयरीए धम्मिया जाव पित्ति कप्पे- भाणी समणोवासिया अभिगयजीया' (सध्यो चण्णो जाव) अप्पाणं भावेमाणी पिहरद । सा णं तुजलं चत्तव्य- याए सुबहुं पुण्णोवचयं समज्जिणित्ता कालमासे कालं किच्चा अन्नयरेसु देवलोएसु देयत्ताए उवयन्ना। तीसे णं अज्जियाए अहं नत्तुर होत्था इट्टे कन्ते जाव पासणयाए । तं जहणं सा अजिया ममं आगन्तुं एवं चएजा-'एवं खलु, नत्तुया, अहं तव अजिया होत्था इहेच सेयवियाए नयरीए. धम्मिया जाय विति कप्पेमाणी समणोधासिया जाघ विहामि । तए णं अहं सुबहुं पुण्णोवचयं समज्जिणित्ता जाय देवलो एसु उपवना । तं तुम पि, नत्तुया, भवाहि धम्मिए जाय विहराहि । तए पं तुमं पि एवं चेव सुवहुं पुष्णोयचयं सम...जाव उवजिहिसितं जहणे अजिया मम आगन्तु एवं वएज्जा, तो णं अहं सद्दहेज्जा पत्तिएज्जा रोएज्जा जहा अघो जीवो अच् सरीरं नो तंजीयो सरीरं । जम्हा सा अज्जिया ममं आगन्तुं नो एवं ययासी, तम्हा सुपडिया ·•पएसिरहाणयं २३ में पहना जहा तं जीचो तं सरीरं नो अन्नो जीवो अन्नं सरीरं" ॥ वर णं केसी कुमारसमणे पएसीरायं एवं घयासी-"जर ण तुमं, परसी, पहायं फयवलिकम्भ कयकोउयमहलपायच्छित्तं उल्लपडसाडगं मिहारकहुच्छुय- इत्यगयं देवकुलमणुपधिसमाणं केइ य पुरिसे वचघरसि ठिच्चा पप वपज्जा-एह ताच, सामी, इह मुहत्तगं आस- यह था चिट्ठह या निसीयह या तुयदृह या तस्स णं तुम, पएसी, पुरिसस्स खणमवि एयमर्दु पडिसुणिजासि ?" "नोति । फम्हा ण?" "भन्ते, असुइ २ सामन्तो"। "एबामेय, पएसी, तव वि यजिया होत्था इहेव सेयवियाए नयरीए धम्मिया जाय विहरह । साणं अम्हं पत्तव्ययाए मुण्टुं जाय उवयन्ना, तीसे णं अजियाए तुम ननुए होत्या रहे जाय किमग पुण पासणयाए । साणं इच्छा माणुसं लोग हम्बमागच्छित्तए, नो चेय णं संचाएर हव्यमागच्छि. सए । चाहिं ठाणेहिं, परसी, अटुणोचवन्ने देवे देवलोएम इच्छेजा माणुसं लोग...नो चेव णं संचाएइ । अष्टुणोयवस्ने देये देवलोपमु दिव्येहिं फाममोगेहिं मुच्छिर गिद्धे गढिए मझोयचन्ने, सेणं माणुसे भोगे नो थाढाइनो परिजाणार, से णं इच्छिन्न माणुस...नो घणं संचाएइ १ । अनुणोय- यन्नए देये देयलोप्मु दिव्येहि फाममोगेदि मुच्छप जाय मझोययन, तरस माणुस्से पेम्मे चोच्छिन्नर भया, दिय्ये पेरमे संयन्ते मया, से इच्छेजा माणुसं.., नो चैव गं संचार २ । महुणोवपने देवे दिव्येहि काममोगेदि मुच्एिप जाय अझोययने, तस्स नं एवं मचा-याणि गच्छ, मुस्तं गच्छ, जार ६६ अप्पाउया नरा फालयम्मुणा संसा मयन्ति, से रेजा माणुमं..., नो पेय संचापर३। पहुणोपरने देवे दिपेदि जाय बन्दोवयन .

·२४ पएसिकहाणयं तस्स माणुस्सार उराले दुग्गन्धे पडिफूले पडिलोमे भवा, उर्ल्ड पि य णं चत्तारि पञ्च जोयणसयाई असुमे माणुस्सए गन्धे अभिसमागच्छद, से ण इज्छेजा माणुस...नो चेवणं संचाएजा ४ । इच्चेएदि ठाणेहिं, परसी, अहुणोववन्ने देवे देयलोपसु इच्छेजा माणुस लोगं हव्यमागच्छित्तर, नो वेव णे संचाएइ हन्धमाच्छित्तए । तं सद्दहाहि णं तुम, पारसी, जहा अन्नो जीवो अन्नं सरीरं नो.तं जीवो त सरीरं"१२॥ २३. तिए णं से पएसी राया केसि कुमारसमणं एवं चयासी- अत्थि णं, भन्ते, एसा पन्ना उयमा । इमेणं पुण कारणेणं नो उवागच्छइ । एवं सलु भन्ते, अहं अन्नया कयाइ वाहिरियाए उवट्ठाणसालाए. अणेगगणनायगदण्डनाय- गईसरतलबरमाढवियफोडम्बियइभसेडिसेणावइसस्थवाहम- न्तिमहामन्तिगणगदोवारियअमञ्चचेडपीढमहनगरनिगमद्य- संधिवालेहि सद्धि संपरिखुडे विहरामि । तर णं मम नगरगुत्तिया ससरखं सलोइं सगेवेज अवओडयवन्धण- यद्धं चोरं उघणेन्ति । तए णं अहं तं पुरिसं जीवन्तं चेव अउकुम्भीए पक्खिवावेमि, अउमएणं पिहाणपणं पिहावेमि, अएण य तउएण य आयामि, आयपचइयएहि पुरिसेहि रक्खामि । तए अहं अन्नया कयाइ जेणामेव सा अउ. कुम्भी तेणामेय उद्यागच्छामि, तं अउकुम्भि उग्गलच्छावेमि, २ तं पुरिसं सयमेव पासामि। नो चेव णं तोसे अउक- म्भीए केद छिट्टे इ वा चिवरे इ वा अन्तरे इ चा राई चा, जो णं से जोवे अन्तोहिंतो यहिया निग्गए । जहणं, भन्ते, तीसे अउकुम्भीर होजा केइ छिडे वा जाप राई चा जो ण से जीवे अन्तोहितो बहिया निग्गए, तोणं यहं सहेजा पत्तिएजा रोएजा जहा अन्नो जीवो भन्ने सरीरं नो तं जीवोतं सरीरं। जम्हा ण, भन्ते, तीसे अउ- ·" पएसिरहाणयं २५ घुम्भीए नस्थि के छिडे घा जाय निग्गए, तम्हा मुपइडिया मे पहना जहा तं जोयो तं सरीरं नो अमो जीयो अनं सरीरं" ॥ तए णं केसी फुमारसमणे पपसिं रायं एवं घयासी-“पएसी, से जहानामए कूडागारसाला सिया इभोलित्ता गुत्ता गुत्तदुवारा नियाय गम्भीरा । अहणं केर पुरिसे मेरि च दण्डं च गदाय फूडागारसालार अन्तो २ अणुपरिसर । २ तीसे दागारसालाए सन्नओ समन्ता घणनिचियनिरन्तरनिच्छिाई दुधारवयणाई पिहे। तीसे फूडागारसालाए यहुमज्झदेसमाए ठिया तं मेरि दाहरणं मध्या २ सद्देणं तालेजा । से नूर्ण पपसी, से सद्दे गं अन्तोदितो यदिया निग्गच्छर?" "हन्ता निग्ग- "अतिथणं, पपसी, तीसे फूडागारसालाप फेर पिथ या जाय राई या जयो णं से सद्दे सन्तोहिंग्तो पहिया निग्गर?" "नो हे सम"। "पयामेय, परसी, जीये वि थप्पदिदयगई पुदि भिण सिलं मिया पव्ययं भिधा मन्तोदिनो यदिया निग्गच्छर । तं सद्दादि तुमं, परसी, मपो जीयो...तं घेय" ॥३॥ २४. सए णे परसी, राया फैसिं पुमारसमणं एवं पयासी-"यरिध , मन्ते, पसा पना उपमा । इमेण पुण फारणे नो उपागच्छा। पयं पलु.भन्ते, मदं भपया कपार पादिरियार उपहाणसालाए जाय पिरामि । गप मर्म मगरासिया समग माय उपणेति । तर भई नं पुरिमं जापियामो परागेमि । २ भयोपुम्मीए परिस पामि । २ भउमए पिदामि गार पापति पुग्सेिहि पगामि । एभई मन्ना पपार जेणेप मा गुम्मी रेप उपशामि। २ मम्मि उगारणामि । २२ अमि रिमिामि पिप पागामि । मी पेप ·बा?" " २६ पएसिकहाणयं तोसे अउपुम्भीए केह छिड़े ह या जाप राई या जयो ण ते जीवा पहियाहिंतो अन्तों अणुपविद्या। जहणं तीसे प्रउफुम्भोए होज के छिडे जाय अणुपविठ्ठा, तए मई सहेजा जहा अग्रो जीयो तं चेय । जम्हा पतीसे अउकुम्भीए नस्थि केइ छिडे चा जाव अणुपविट्ठा, तम्हा सुपइडिया में पहना जहा तं जीवो तं सरीरं, चेय" तपणे केसी कुमारसमणे पासिं रायं एवं ययासी-“अस्थि णं तुमे पएसी, फयाइ अए भन्तपुष्ये या धमावियपुग्वे इन्ता अस्थि“से नूर्ण, पपसी, अप धन्ते समाणे सन्चे अगणिपरिणए भवद?" " दन्ता भयह -"अस्थि , परसी, तस्स-अयस्स केइ छिड़े इ वा जेणं से जोई यहियाद्वितो अन्तो अणुपविहे ?" "नो इणमहे समढे"। "एवामेव, परसी, जीयो वि ' अप्पटियगई पुर्वि भिञ्चा सिलं भिन्या चहियाहितो अन्तो अणुपविसइ । तं सदहाहि णं तुम, परसी,...तहेच" ॥ ४ ॥ २५ तर णं पससी राया केसि कुमारसमणं पचं बयासी-" अस्थि गं, भन्ते, एसा पन्ना उवमा । इमेण पुपा मे कारणेणं नो उधागच्छइ । अस्थि ण, भन्ते, से जहानामए केइ पुरिसे तरुणे नाव 'सिप्पोषगए पभू पञ्च- कण्डगं निसिरित्तर?' " हन्ता पभू"" जहण, भन्ते, सो शेय पुरिसे बाले जाच मन्दचिन्नाणे पभू होला पञ्च- कण्डर्ग निसिरितए, तो णं अहं सद्दहेजा जहा अन्नो जीरो तं घेव । जम्हा ण, भन्ते, स चेव से पुरिसे आय मन्द विनाणे नो पभू पञ्चकण्डग निसिरित्तए, तम्हा सुपइडिया में पइन्ना जहा तं जीयो, तं चेषतपण केसी कुमार समणे परसिं रायं यं चयासी से जहानामर के पुरिसे तरुणे जाच "सिप्पोवगए नवरणं धणुणा नवियाए जोपार " ·पएसिकहाणयं २७ नपरणं उमुणा पभू पञ्चकण्डगं निसिरित्तए ? हन्ता, पभू"। "सो चेव णं पुरिसे तरणे जाय निउसिप्पो. पगप कोरिलिएणं घणुणा कोरिहियार जीयाए. कोरिल्लिएणं उमणा पमू पञ्चफण्डगं निसिग्त्तिए?" "नो इणमटे सम? कम्हा गं?" "भन्ते, तस्म पुग्सिरस अपज- पाई उयगरणा हयन्ति""रयामेय, पपसो, सो चेय पुरिसे याले जाच मन्दविनाणे अपजत्तोयगरणे, नो पभू पशफण्डग निसिरितः । तं सद्दद्दादि . तुम, पपसी, अदा अग्नो जीयो, तं चेय २६. तारणं पएसी राया फेसि कुमारसमणं एवं पयामी-" अस्थि , भन्ते, एसा पन्ना उयमा, इमेण पुण कारणे नो उयागच्छा । मन्ते. से जदानामए फेर पुग्सेि तरणे जाय 'मिप्पोयगए. पभू पगं महं अयभाग्ग या तरयः भारगं या सीसगभार या परियादिसर?" " दन्ता पम्"। "सोचेय गं.भन्ते, पुग्मेि जुप्णे जराजरियदे सिद्धिललितयायिणगते दण्टपरियादियग्गहरये पविग्ल- परिमष्टियदन्तसेटी आउरे फिलिप पियामिए दुयले फिटनो नो पम् पग मह अयमारगं या जाप परिपदिनए। जाणं. भन्ते, स ऐय पुरिसे गुण्णे राबरियदे जाय परिशिलन्ते पभू पगं मई भयभारं या जाय परियदितए, तो पं पदं सइयेना...तदेय। जम्दा मन्ते, से ग्रेय पुरि गुणे आप फिरन्ते मो पम् एग मां अपमारंपा जाप परिपदिएप. तगा सुपाहिपा मे पापा...सदेय"। पए न मी पुमारममणे पागि गर्व एवं पयासी-"मे जहानामए केर पुरिम सरणे साप "मियोयगए मपियार पिनिपाए गपक्षिसिमियरदिपन्यिपपिदि पर गं मई अपमार जाप परिक्षा!" "हना पगू"।

·२८ पएसिकहाणयं "परसी, से घेवणं पुरिसे तरुणे जाच "सिप्पोषगए जुपिणा- याए दुम्बलियाए घुण्णपपइयाए बिहनियार दुय्यलपाहि जुण्णएहिं घुण्णफ्राएदि सिढिलतयापिणएहि सिमरहिं जुगणपदि दुग्यलपदि घुणक्यपाहिं पत्थियपिडपहिं पभू पग मई अयभार या जाय परियत्तिए ? " नो इणमहे सम"। " कहा गं?" " भन्ते, तस्स पुरिसस्स जुण्णाई उवगरणाई हन्ति" । " परसो, से चेष से पुरिसे जुग्ने जाय फिलन्ते जुण्णोवगरणे नो पभू गं मई भयभार या जाय परिवदितर ते सहाहि णं तुम, पएसी, जहा अनो "जीयो शर्म सरीरं" ॥६॥ २७. तए णं से पपसी केसि कुमारसम पचं वयासी- " अस्थि , मन्ते, जाय नो उयागच्छर । ५वं सलु, भन्ते, जाय विरामि । तए णं मम नगरगुत्तिया चोरं उवणेन्ति । तपणं अहं के पुरिस जीवन्तगं च तुलेमि । तुलेत्ता छवि च्छेयं अनुन्धमाणे जीवियामओ यचरोमि। २ मयं तुलेमि । नो चेय तस्स पुरिसस्स जीवन्तस्स वा तुलियस्य मुयस्स या तुलियस्स केइ आणते या नाणत्ते या ओमत्ते वा तुच्छत्ते वा गुरुयत्ते या लहुयत्ते वा। जइ णं, भन्ते, तस्स पुरिसस्स जीवन्तरस घा तुलियस्स मुयस्स था तुलियस्स केइ अन्नत्त था जाव लदुयत्ते वा तो पां अई सद्दहेजा तंचेच जम्हा णं, भन्ते, तस्स पुरिस्सस जीवन्तस्स चा तुलियस्स भुयस्स था तुलियरस नत्थि केइ आणते पा...लहुयत्ते चा, तम्हा सुपरहिया मे पइन्ना जदा तंजीयो...तं चेव"। तए ण केसी कुमारसमणे पासिं रार्थ एवं चयासी-“अस्थि । ण, पपसी, तुमे कयाइ अत्थी धन्तपुड्ये या धमावियपुग्वे चा?" हन्ता अस्थि"। " अस्थि णं, पपसी, तस्स यस्थिस्स पुण्णस्स चा तुलियस्स अपुष्णस्स वा तुलियस्स .

·पएसिकहाणयं २९ केइ अन्नत्ते या जाव लहुयत्ते या?" "नो इन्हे सम?"। "पयामेय, पपसी, जीवरस अगुएलघुयत्तं पहुश्च जोयन्तस्स चा तुलियस्स मुयस्स था तुलियस्स नत्थि केइ आणत्ते या जाय लहुयत्ते वा । तं सदहाहि णं तुम, पण्सी,...तं चेव" ॥ ७ ॥ २८. तए णं पएसी राया केसि कुमारसमणं एघं ययासी-" अस्थि ण, भन्ते, एसा जाप नो उचागच्छ । एयं खलु, भन्ते, अई समया जाव चोरं उवणेन्ति । तए पं अहं तं पुरिसं सवयो समन्ता समभिलोएमि । नो चेय णं तत्थ जीवं पासामि । तर णं अहं तं पुरिसे दुद्दा- फालियं करेमि । २ सध्ययो समन्ता समभिलोपामि । नो चेय तत्थ जीवं पासामि । पयं तिहा चउहा संसेज फालियं करेमि, नो चैव पं तत्य जीव पासामि । जइणं, मन्ते, अहं तं पुरिसं दुझा घा तिहा या चउहा या संसे- जदा या फालियमि वा जीयं पासातो तो णं अहं सद्दवेला नो... चेयं । सम्हा गं, भन्ते, यह तंसि दुहा या तिहा या चउदा या संखेजना वा फालियंमि जीयं न पासामि तम्हा सुपरहिया में पहना जद्दा तं जीयो तं सरी... चय" ॥ तप केसी कुमारसमणे परसि गयं एवं चयासी- मुदतराए गं तुम पएसी तागो कदारयामो"! "केणं, भन्ते, भूदनराए?" "पएमी, से जदानामप, कई पुरिसा यणत्या पणोजीवी यणगवेसणयार जोई च सोरमायण ध गद्दाय फट्टाणं अडचि अशुपचिहा। तर मे पुरिसा तीसे थगामियार शाय किंचि देसं अणुपतासगाणा एगे पुगिसं एवं पयासी-'अम्हे ण, देयाणुणिया, कहाणं अडपि पयिसामो। एसो तुम शोभायणामो जोगदाय अग्ई मसणं सादेजासि । म तं जोरमायणे जोई पिग्मयजा "

·पएसिकहाणय
एत्तो ण तुम कहाओ जोई गहाय अम्हं असणं साहेजासि
त्ति फट्ट - कहाणं अडविं अणुपविट्टा । तर णं से पुरिसे
तमो मुटुत्तन्तरस्स तेसिं पुरिसाणं असणं साइमि त्ति का
जेणेव जोश्भायणे तेणेष उपागच्छर, जोरभाइणे जोई
विज्झायमेव पासर । तए णं से पुरिसे जेणेव से कहे
तेणेव उवागच्छद. २ ते कर्ट सन्यो समन्ता समभिलोएड,
नो चेय णं तत्थ जोई पासइ । तर णं से पुरिसे परियरं
वन्धद, फरसुं गिपद, कट्टै दुदाफालियं करे. सध्यओ
समन्ता समभिलोएइ, नो चेच णं तत्य जो पांसद ।
एवं जाच संखेजफालियं करेइ, सवओ समन्ता समभि-
लोपड, नो चेव णं तस्य जोई पासह । तए णं से पुरिसे
तंसि फसि दुहाफालिए वा जाव संखेजफालिप था जोई
अपासमाणे सन्ते तन्ते परितन्ते 'निधिपणे समाणे परसुं
एन्ते पढेइ, २ परियर मुयड, २५ वयासी-'अहो गए
तेसिं पुरिसार्ण असणे नो साहिए' ति फट्ट बोदयमणसं.
कप्पे चिन्तासोगसागरसंपबिट्टे फरयलपल्हत्थमुहे अहसा-
णोवगए भूमिगयदिहिए झियाइ । तए ण ते पुरिसा कहाई
छिन्दन्ति, २ जेणेव से पुरिसे तेणेय उवागच्छन्ति, २ ते
पुरिस ओहयमणसंकप्पं जाय झियायमाप पासन्ति, २ एवं
ययासी-'किं तुम, देवाणुप्पिया, ओहयमणसंफापे
जाव झियायसि ?' तए ण सेपुरिसे पर्व पयासी- तुझे
पं, देवाप्पिया, कट्ठाणं अडयि अणुपविसमाणा ममें एवं
वयासी- 'अम्हे ण, देवाणुप्पिया, कहाणं अडवि जाये
पविट्ठा। तए णं अहं तत्तो मुत्तन्तरस्स तुज्झं असणं
सामिति फट्ट जेणेय जोई जाय झियामि। तपणे
पुरिसाणं पणे पुरिसे छेए दफ्खे पत्तडे जाच उवा सलद्ध,
ते पुरिसे पर्व ययासी-'गच्छह णं तुझे, देवाणुप्पिया,

·३१ पएसिकहाणयं पहाया फययलिकम्मा जाय हव्यमागच्छेह, जाणं मह असणे साहेमि, चि कटु परियरं यन्धर, २ परखें गिण्डर, २ सरं करेइ, सरेण अरणिं महेइ, जोई पाडेर, २ जो संधुक्खेड, तेसि पुरिसाणं असणं साहे । तपणे ते पुरिसा व्हाया फययलिफम्मा जाय पायच्छित्ता जेणेव से पुरिसे तेणेव उवागच्छन्ति । तए णं से पुरिसे तेसिं पुरिसाण । सुदासणवरगयाणं तं विउलं असणं पाणं खाइमें साइम उयणे । तए णं ते पुरिसा तं विउलं असणं ४ भासाए- माणा योसापमाणा जाय विहरन्ति । जिमियभुत्तुत्तरागया वियणं समाणा आयन्ता चोपसा परमसुइभूया तं पुरिस एवं वयासी-अहो तुम, देवाणुप्पिया, जड़े मूढे अप- ण्डिए निचिनाणे अणुयएसलद्धे, जेणं तुम इच्छसि कहसि दाफालियसि या जोहं पासित्तए । से एएणद्वेणं, पपसी, एवं चुयरमूढतगपणं तुम पपसी तायो फहारयाओ"८॥ २९. तपण पपसीराया फेसि कुमारसमणं पयं पयासी- जुत्तप णं, भन्ते, तुम इय रेयाणं दक्पाणं घुद्धाणं कस- लाणं महामईणं विणीयाणं विन्नाणपत्तार्ण उवएसलधाण अदमीसे महालियाए महशपरिसाए मन्से उच्चायपहि गाउसेहिं आउसित्तए, उगाचयादि उ सणादि उद्धंसि- सप, प्यं निम्भवणादि निच्छोटणाहिं?" तप णं फेसी कुमारसमणे पपसिं रायं एवं ययासी-"जाणासि गं तुम, पपमी, फर परिसायो पनत्ताओ?" "मन्ते, जाणामि, चत्तारि परिसायो पन्नता। जहा-पत्तियपरिसा गादा- परारिमा मादलपरिसा सिपरिसा"। "जाणासि पं नुम, पपसी रापा, पयासि चउपद परिसाणं फस्स का दण्डनीई पता?" "ता जाणोमि । जे ण पत्तियपरिसाए यय- रझा से संपच्छिन्नप या पायचिसनप या सीससिप ·३२ . पएसिकहाणयं या सूलाइप या पगाहच्चे कूडाहच्चे जीवियायो ववरोविजइ। जे णं गाहायइपरिसाए अवरज्झइ से णं तरण या घेढेण या पलालेण वा वेढित्ता अगणिकाएणं झामिज्जइ । जे णं माहणपरिसाए अचरज्झइ से णं अणिट्टाहिं अकन्ताहिं जाव अमणामाहिं यहिं उबालम्मित्ता कुण्डियालन्छणए वा सुणगलछणए वा कीरइ, निम्चिसए वा आणविजइ । जे णं इसिपरिसाए अवरज्झइ से णं नाइअणिट्टाहिं जाव नाइ अमणामाहिं यदि उवालम्भइ" "एवं च ताघ, पपसी, तुमं जाणासि, तहा चि गं तुम ममं वामंयामेणं दण्डंदण्डेणं पडिकूलंपडिफूलेणं पडिलोमपडिलोमेणं विवञ्चासंविवच्चा- सण वट्टसि"। तप णं पएसी राया केसि कुमारसमणं एवं वयासी-" पूयं खलु अहं, देवाणुप्पिएहिं पढमिल्लएणं चेष यागरणेणं संलते। तए णे ममं इमेयारूवे अभत्थिप जाय संकप्पे समुपैजित्था-सहा जहा णं एयरस पुरिसस्स वाम- यामेणं जाव विवञ्चासविषयासणं वहिस्सामि, तहा तहा णं अहं नाणं च नाणोवलम्भं च करणं च करणोयलम्भं च दसणं च दंसणोवलम्भं च जीयं च जीयोवलम्भे च उपलभि- स्सामि तं एएणं अहं कारणेणं देवाणुप्पियाणं घामंवामेणं जाव विवञ्चासविवच्चानेणं वहिए"। तए णं केसी कुमारसमणे पपसीरायं पचं वयासी-"जाणासि णं तुमं, पपसी, फर घवहारगा पचत्ता?" हन्ता जाणामि, चत्तारि चवहा- रगा पन्नत्ता:देव नामेगे नो सन्नये, सनवेइ नामेगे नो देइ, पगे देइ वि सन्नेवेइ वि, पगे नो देइ नो सन्नवेइ"। " जाणासि णं तुम, पएसी, घरसिं चउण्डं पुरीसाणं के यवहारी के अव्यवहारी?"" हन्ता जाणामि, तत्थ णं जे से पुरिसे देइ नो सन्नवैट से णं पुरिसे ववहारी, तत्थ णं जे से पुरिसे नो दे सन्नवेद से णं पुरिसे यवहारो, ·पएमिकहाणयं ३३ वस्थ जे जे से पुरिसे देर चि सन्नयेइ चि से पुरिसे ययदारी, तत्थ णं जे से पुरिसे नो देइ नो सन्नवेड से णं भययदारी"1"पयामेव तुमं पि पवहारी, नो चेव ण तुमं, पपसी, अवयहारी" ॥ ३०. तए णं पपसी राया केसि कुमारसमणं एवं ययासी-" नुज्दो णं, भन्ते, इय छेया दपपा जाव उपएस. रखा । समस्या गं, भम्रो ममं करयलंसि या आमलय जीर्य गरीराओ अभिनियहिताणं उपदसित्तर?" तेणं कालेणं तेणं समपणं परसिरस रनो अदूरसामन्ते याउफाए संयुक्त, तणयणस्सरफाए पयह घेया चला फन्दर पहर उदीर तं तं भावं परिणम । तर ण केसी पुस्मार. समणे परसिं रायं यं ययासी-"पाससि णं तुमं, पएमी राया, पयं तणयणरसरं पयन्तं जाय तं तं भावं परिण- मन्तं ?" "दन्ता पासामि"।" जाणासि णं तुम, पपसो, पयं तयणरसरफायं किं. देवो चाले असुरो घा घालेर नागो पापिनगे या चाले किंपुगिसोया चालेर मदोरगो या पालेर गन्धरयो पा चाला?" "दन्ता जाणामि, नो देयो पारेर जाय नो गन्धको चालेर,याउफाप चालेर"। " पारगिपं तुम, पप्सी, एयस्म पाउफापस्म मयिस्म सशामराम सगगम्म समोदरम संयम्स सलेमम्म सम- रीररस म" "मोर मम"।"रनुमं, पण्मी रापा, एपम्ग पाउपापस्स मरूपिरम जाय समरीरस्म कयं म पासमि, मं फदं ण, पपाणी, तय करगलंसिया थामनगं जी उपमिरसामि? प गट. पाणी, दगाना 3. मरये मणुग्म सम्पमा मापार न पाया। पम्मणि मगधिशा भागामणि जो मगरीरपसरतामाणगामर ६ ग ७nd.

·पएसिकहाणयं अयं जिणे भविस्सइ या नो भचिस्सर९ अयं सम्बदुक्खाणं अन्तं करिस्सा-या नो या १० । पयाणि चेव उप्पननाण- दसणधरे अरहा जिणे केवली सामायेणं जाणइ पास। तं जहा-धम्मत्थिकार्य जाव नो वा करिस्सइ । तं सह- हाहि णं तुमं, पपसी, जहा अनो जीवो...तं चैव" ॥ ३१. तर णं से पपसी राया केसि कुमारसमण एवं वयासी-"से नूर्ण, भन्ते, इथिस्स फुन्थुस्स यसमै चेव जीये?" "हन्ता, परसी, हरिथस्स य कुन्थुस्स य समे चेव जोवे"। "से नूर्ण, भन्ते, हत्थीओ फुन्यू अप्पकम्म- तराए. चेच अप्पकिरियतराए चेच अप्पासवतराप चव, एवं आहारनीधारउस्सासनीसासइड्रोए अप्पतराप चेव, एवं च कुन्थुओ इत्थो महाकम्मतराए चेव महाकिरिय जाध?" हन्ता, पएसी, हुत्थीओ कुन्थू अप्पकम्मतराए चेष कुन्युओ या हत्थो महाकम्मतराए चेव...तं चेय"। "कम्हा णं, भन्ते, इथिस्स य कुन्थुस्स य समे चेव जीवे ?" "पपसी, से जहानामए कूडागारसाला सियाजाय गम्भोरा। अहू णं केइ पुरिसे जोई वा दीवं था गहायं तं कूद्यापार- सालं अन्तो २ अगुपचिसइ । तीसे कूडागारसालाए सचओ समन्ता घणनिचियनिरन्तरनिच्छिडाइ दुवारवयणाई पिद्देद । २ तीसे कूडागारसालाए वहुमझदेसभाए तं पइवं पली- बैजा ! तप णं से पईये तं फूडागारसालं अन्तो २ भोभा- सइ. उज्जोवेह तवह पभासेद, नो चेव णे याहिं। अह णं से पुरिसे तं पईवं इहरएणं पिहेजा, तएणं से पईये तं इट्ट- रयं अन्तो ओभासेह, नो चेवणं इट्टरगस्त याहिं नो चेव णं फूटागारसालाए चाहिं। एवं किलिओर्ण गण्डमाणियाए पस्थियपिडएणं आढरणं अद्धाढएणं पत्थरणं अद्धपत्थरणे चाउम्भाइयाए अदभाइयाए सोलसियार बत्तीसियाए चउ- ·पएसिक्हाणय साड्याए दीवचम्पएणं । तए णं से पदीये दीवचम्पगस्स अन्तों २ योभासद नो चेव पं दीवचम्पगस्स याहिं, नो चेव णे चउसट्ठियाए यादि,...नो चेव णं फ्डागारसालं नो चेव णं फूडागारसालाए याहि । एयामेय, पएसी,जीवे घि जं जारिसयं पुष्पकम्मनियद्धं योंदि नियत्तेइ, तं असंखे- जेहिं जीवपदेसेहि सचित्तं फरेइ सुड़ियं या महालियं चात सदहादि णं तुम, पएसी, जहा अन्नो जीवो..तं चेव" ॥ ३२. तए णं पएसी राया केसि कुमारसमणं एवं ययासी-"एवं पलु, भन्ते, मम अजगस्स एसा समा जाय समोसरणे जहा तं जीवो तं सरीरं नो अग्नो जीयो अन्नं सरीरं नो अन्नो जीवो अन सरीरं। तयाणन्तरं च णं मम पिउणो वि एसा सन्ना। तयाणन्तरं मम वि एसा सन्ना जाय समोसरणं । तं नो मलु अहं यहुपुरिसपरंपरागयं कुल- निस्मियं दिहिं छण्डेस्सामि"। तए णं फेसी कुमारसमणे परसिं राय एचं पयासी-"मा णं तुमं, पएसी, पच्छाणु- ताविप मवेजासि जहा व से पुरिसे अयद्दारए"। "के णे, भन्ते, से अयदारए?" "परसी, से जहानामए केह पुरिमा अस्थत्थी अस्थगवैसी अत्थलुद्धगा अत्यासिया अत्यपिवासिया अत्थगवेसणयाए चिउलं पणियभण्डमायार सुई भत्तपाणपत्थयणं गहाय पगं मदं अगामिय छिना. यायं दोदमद, अहर्षि अणुपयिहा। तप ण ते पुरिसा सीसे अगामियाप अडवीर कंचि देसं अणुपत्ता समाणा एग मदं भयागरं पासन्ति भएण सम्यमो समन्ता आण्णं पिरियणं सच्छई उयच्छदं फुर गादं भरगानं पामन्ति । २६ माय दिपया अग्नमग्नंसहापेन्ति । २ एवं ययासी "इस गं, देयाणुप्पिया, अयमण्डे रहे कन्ते जाव मणाम। सं सेयं पलु, देवाणुपिया, अम्दं मयभारप यन्धित्तर" ·पएसिकहाणयं ति कट्ट अनमन्नस्स एयमé पडिसुणेन्ति । २ अयभारं बन्धन्ति । २ अहाणुपुब्बीए संपत्थिया। तए ण ते पुरिसा अगामियाए जाव अडबीए कंचि देस अणुपत्ता समाणा एग मह तउआगरं पासन्ति तउपणं आइण्णं तं चेच जाव सहावेत्ता एवं वयासी-एस गं, देवाणुप्पिया, तउयभण्डे जाय मणामे। अपणे चेव तउएणं सुपहुं अए लम्भइ। तं सेयं खलु, देवाणुप्पिया, अयभारण् छद्देत्ता तउयभारए यन्धि- त्तम' ति कट्ट अन्नमन्नस्स अन्तिए एयमई पडिसुन्ति । २ अयभारं छहेन्ति । २ तउयभारं वन्धन्ति । तत्थ णं एगे पुरिसे नो संचाएइ अयभारं छहित्तए तउयभारं पन्धित्तए । तर णं ते पुरिसा तं पुरिस एवं चयासी-'एसणे. देवा- णुप्पिया, तउयभण्डे जाव सुषहुँ अए लम्भा । तं छडेहि णं, देवाणुप्पिया, अयभारगं, तउयभारगं यन्याहि । तप णं से पुरिसे एयं ययासी-दुराहढे मे, देवाणुप्पिया, अए; चिराहडेमे, देवाणुप्पिया, अए; अगाढवन्धणबद्ध मे, देवाणु- पिया, अप; असिलिटबन्धणबद्धे, देवाणुप्पिया, अए; धणि- यबन्धणबद्धे, देवाणुप्पिया, अप; नो संचाएमि अपभारगं छठे- त्ता तउयभारगं पन्धित्तए । तर ण ते पुरिसा तं पुरिस जाहे 'नो संचापन्ति चहूहिं आघवणाहि य पनवणाहि य आय- वित्तप वा पन्नवित्तए था, तया अहाणुपुथ्वीर संपत्थिया । एवं तम्बागरं रुप्पागरं सुवण्णागरं रयणागरंबइरागरं ॥ तप णं ते पुरिसा जेणेय सया जणचया जेणेव साई २ नयराई तेणेव उवागच्छन्ति। २ वइरविक्रयणं फरेन्ति । २ सुषहु- दासीदासगोमहिसगवेलगं गिण्हन्ति । २ अट्टतलमूसियवडि- सगे फारान्ति । ण्हाया कथयलिफम्मा उपि पासायपर- गया फुट्टमाणेहिं मुदङ्गमस्थपहिं यत्तीसइबद्धपहिं नाडपाहिं चरतरुणीसंपउत्तेहि उपनचिजमाणा इवलालिजमाणा.हे ·पएसिकहाणयं सद्दफरिस जाव विहरन्ति ॥ तए णं से पुरिसे अयभारेण जेणेच सप नगरे तेणेय उयागच्छद। अयमारेण गहाय अयविक्किणणं फरेइ । २ तसि अप्पमोलसि निहियंसि झीण- परिव्यय ते पुरिसे उप्पिं पासायवरगए जाप विहरमाणे पासह । २ एवं पयासी-'अहो णं अहं अधन्नो अपुण्णो अफयत्यो अकयलक्षणो हिरिसिरियजिए हीणपुण्णचाउद्दसे दुरन्तपन्तलपखणे । जइ णं अई मित्ताण वा नाईण वा नि- यगाण चा सुणेन्तओ, तो णं यह पि एवं चेव उप्पि पासा. यवरगए जाव यिहरन्तो' 1 से तेणट्टेणं, पएसी, एवं चुच्चइ- मा शं तुमं, पएसो, पच्छाणुताविए भवेजासि जहा व से पुरिसे अयहारए" ३३. एत्थ णं से पएसी राया संबुद्धे केसि कुमारस- मणं वन्दद जाव एवं क्यासो-"नो खलु, भन्ते, अहं पच्छा. णुताबिए भविस्सामि जहा य से पुरिसे अयभारिए । ते इच्छामि गं देवाणुप्पियाणं अन्तिए केवलिपन्नत्तं घम्म निसामित्तप" अहासुह, देवाणुप्पिया, मा पडियन्ध करहि"। धम्मकहा जहा चित्तस्स, तहेव गिहिधम्म पडि- घजह । २ जेणेच सेयचिया नगरी तेणेत्र पहारेत्थ गमणाए॥ तर णं केसी कुमारसमणे पपसिं रायं एवं चयासी "जाणासि तुमः परसी, कइ आयरिया पन्नत्ता ? ३. “हन्ता जाणामि, ती आयुरिया पनत्ता। तं जहा-कलायरिप सिप्पायरिए धमायरिए"। "जाणासि णं तुम, परसी, तेसिं तिण्ई आयरियाणं फस्स का विषयडियत्ती पञ्जियव्या" ५ m ·३८ पएसिकहोगयं यरियं पासिजा तत्येव चन्देजा नमंसेजा सकारेनासंमा. जा कल्लाणं मद्गल देवयं चेइयं पज्जुवासेजा, फासुएस. णिजेणं असणपाणसाइमसाइमेणं पडिलामेजा, पाडिहारि पणं पीढफलगसेजासंथारएणं उचनिमन्तेजा"। "एवं च ताय तुमं, पएसी, एवं जाणासि, तहा विणं तुम मम वामं. पामेणं जाय यहिता ममं एयम असामित्ता जेणेच सेय- विया नगरी तेणेव पहारेत्थ गसणार. तए णं से एपसी प्राया केसि कुमारसमणं एवं चयासी- एयं सलु, भन्ते, मम पयारूपे अज्झथिए जाच समुप्पजित्था-'एवं सलु अहं देवाणुप्पियाणं वामवामेणं जाव पट्टिए, तं सेयं खलु मे कल्लं पाउप्पभायाए रयणीए जाय तेयसा जलन्ते अन्तेउर- परियाल सद्धि संपरियुडस्स देवाणुप्पिए वन्दित्तए नमंसि- सर, एयम१ भुजो २ सम्म विणएणं यामित्तए." ति का जामेव दिसिं पाउम्भूर तामेव दिसि पडिगपः ॥ ३४. तए ण से पएसी राया कलं पाउप्पभायाप रय- पीए. जाव तेयसा जलन्ते हट्टतु जाव हियए, जहेव फूणिय तहेव निग्गच्छइ, अन्तेउरपरियाल सद्धि संपरिपुडे पञ्चविहेणं अभिगमेणं चन्दइ नमसइ, मयम भुजो २ सम्म विणरणं खामेइ । तर ण केसी कुमारसमणे पएसिस्स रनो सूरियकन्तप्पमुहाण देवीण तोसे य महतिमहालियाए महश्चपरिसार जाव धम्म परिकहेइ । तए णं पएसी राया धम्मं सोचा निसम्म उहाए उठेइ । २ केसि कुमारसमणं चन्दइ नमसह । २ जेणेव सेयचिया नयरी तेणेच पहारेत्थ गमणाएतए णं केसी कुमारसमणे परसिं रायं एवं पयासी-" मा णं तुमं, पपसी, पुब्धि रमणिजे भवित्ता पच्छा अरमणिजे भविनासि, जहा से चणसण्डे दवा नह- साला दया इक्खुवाडए इका सलचाडप इ वा “कहं ·पएसिकहाणयं णं मन्ते ?” “वणसण्डे पत्तिए पुप्फिर फलिए हरियगरे- रिजमाणे सिरीए अईव उचसोमेमाणे २ चिट्टइ, तया ण वणसण्डे रमणिजे भवइ । जया णं वणसण्डे नो पत्तिए नो पुरिफए नो फलिए नो हरियगरेरिजमाणे नो सिरीए अईच २ उपसोभेमाणे चिट्टइ, तया णं जुष्णे झडे परि- सडियपण्डुपत्ते सुक्करपसे इव मिलायमाणे चिट्टइ, तया णं वणसण्डे नो रमणिजे भवइ । जया णं नट्टसाला वि गिजइवाइजद नचिजद इसिजइ रमिजइ, तया णं नट्टसाला रमणिजा भवइ । जया णं नहसाला नो गिजइ जाव नो रमिजद, तया णं नट्टसाला अरमणिजा भवइ । जया णं इपखुवाडे छिजा भिजइ सिजइ पिजइ दिजद, तया णं इक्खुवाडे रमणिजे भवद । जया णं इक्युवाडे नो छिजइ जाय तया इक्खुवाडे अरमणिजे भवइ । जया णं सलवाडे उच्छुभद उदुइजद मलइजद मुणिजइ राजइ पिजइ दिजइ, तया पां खलवाडे रमणिजे भवइ । जया र्ण सलवाडे नो उच्छुष्मद जाय अरमणिजे भवइ । से तेण?णं पएसी, एवं खुश्चइ, मा णं तुम, पएसी, पुचि रमणिजे भवित्ता पच्छा अरमणिजे भविजासि जहा चणसण्डे इ चा" । तए गं पएसी राया केसिं कुभारसमणं एवं पयासी-नो खलु, भन्ते, अहं पुचि रमणिजे भवित्ता पच्छा भरमा णिजे भविस्लामि, जहा वणसण्डे इ या जाव सलवाडे .६ चा । अहण सेयवियानगरीपामोक्साइं सत्त गामसह- स्साईचत्तारि भागे फरिस्सामि । एगं मागं बलवाहणस्स दलइस्मामि, पगं भागं कोडागारे छुभिम्सामि, पगं भागं मन्तेउरस्स दलइस्सामि, एगेणं भागेणं महतिमहालय फूडागारसाल फरिरसामि । तत्थ णं यहूहिं पुरिसेहि दिनमाभत्तवेयणेदि विउलं असणं ४ उवश्यडापेत्ता यहूणं ·पएसिकहाणय समणमाहणभिक्षुयाणं पन्थियपदियाणं परिभाएमाणे २ पहहिं सोलन्चयगुणचयरमणपश्चपाणपोसदोषवासस्स जाव चिहरिस्सामि" ति फटु जामेव दिसिं पाउम्भूए तामेव दिसि पडिगए । तर णं से पसी राया फई जाव तेयसा जलन्ते सेयरियापामोफखाई सत्त गामसहस्साई चत्तारि भाए कीरद । पगं भागं चलवाहणस्स दलद जाव फुद्धागारसालं फरेइ, तत्थ णं यहूहि पुरिसेहिं जाव उवक्ख- डेत्ता यहणं समण जाच परिभाएमाणे विदरद ।। ३५. तर ण से पएसी राया समणोयासप अभिगय. जीवाजीवे...विहरद । जप्पभिई च णे परसी राया समणो- यासय जाए तप्पभिई च णं रजं च रहच धलं च वाहणं च कोसं व कोहगार व पुरं च अन्तेउरं च जणवयं च अणादायमाणे यावि विदरद । तए णं तीसे सूरियफन्ताए देवीए इमेयासवे अज्झथिए जाच समुप्पजित्या-"जप. भिई च णं पएसी राया समणोवासए तप्पभिई च ण रजं च रह च जाव अन्तेउरं च मम चे जणवयं च पणा- दायमाणे विहरद । तं सेयं खलु मे पएर्सि रायं केण वि सत्थपोषण वा अग्गिपोषण वा मन्तप्पमोगेण घा विसप्पओगेण वा उद्दवेत्ता सूरियकन्तं कुमार रज्जे विसा सयमेव रजसिरि कारेमाणीए पालेमाणीप. विहरित्तए", त्ति कटु एवं संपेहेइ 1 २ सूरियकन्तं कुमारं सदावेद । एवं क्यासी-"जप्पभिई च णं पएली राया समणोवासप जाए, तप्पभिई च ण रजं च जाच यन्तेउरं च ममंच जणक्यं च माणुस्सय कामो अणाढायमाणे विहरह। तं सेयं खलु, तक, पुत्ता, परसिं रायं केणइ सत्थप्पभोगेण था जाय उद्दवित्ता सयमेव रज्जसिरि कारेमाणे पालेमाणे विहरित्तए" सर ण सूरियकरते कुमारे प्रियकन्तार ·पएसिकहाणयं ४१ देवीए एवं घुत्ते समाणे सूरियकन्ताए देयोए. एयमटुं नो भाढाइ, नो परियाणाइ, तुसिणीए संचिट्ठइ। तए णं तीसे, मरियमन्ता देवीए इमेयारूवे अज्झथिए जाव समुप्प. जित्था-"मा णं सूरियकन्ते फुमारे पएसिस्स रनो इमं मर्म रहस्समेयं करिस्सइ" ! त्ति कटु पएसिस्स रनो छिदाणि य मम्माणि य रहस्साणि य विवराणि य मन्त- राणि य पडिजागरमाणी २ पिहरह। तए ण सूरियकन्ता -देपी अभया फयार पएसिस्स रमो अन्तरं जाण । २ असणं जाय खाइमं सव्यवस्थगन्घमल्लालंकारं पिसप्पजोगं 'पउझर । पपसिस्त रनो पहायस्स जाय °पायच्छित्तस्स सुहासणवरगयस्स तं विससंजुत्तं असणं पत्थं जाय अलं. 'कार निसिरेह, घायर । तर तस्स परसिस्स रनो तं पिससंजुत्तं असणं ४ आहारेमाणस्स सरीरगंमि घेयणा पाउन्भूया उजला विपुला पगादा फासा कया चण्डा तिव्या दुपया दुग्गा दुरहियासा, पित्तजरपरिगयसरीरे दादयन्तिए यायि विहरह॥ ३६. तप पं से परसो राया प्रियकन्तार देवीर 'मचाणं संपल जाणिता सूरियफन्ताए देयीए मणसा यि अणदुस्समाणे जेणेय पोसहसाला तेणेय उयागच्छर। २ पोसदसाल पमना। २ उपारपासवणभूमि पहिलेदेर । २ दामपंपारगं संघरे । २ दम्भसंधारगं दुरुधर । २ पुरत्था मिमुहे संपलियासंनिसपणे करयलपग्गिादियं सिरसाय अलि मत्थए फटु पयं ययासी-"नमोत्यु णं मरहन्ताणं साय मंपत्ताण नमोत्यु केसिस्म कुमारममणरम मम पम्मायदेमगरम धम्मागरियरसा पदामि गं भगवन्तं तत्य गपं ददगए । पासर मे भगए नत्यगपादयं " ॥ति कटु यदा मंगर"पुष्पि पिगंमए फेसिस्म पुमारसमणस्स ·४२ पएसिकहाणये अन्तिए थूलपाणाइवाए पञ्चपसाए जाव परिग्गहे। तं श्याणि पिणं तस्सेव भगयो अन्तिए सव्यं पाणाइयायं पञ्चपयामि जाव परिग्गह, सम्बं फोहं जाव मिच्छादसणसल्लं, अकर- गिजं जोयं पञ्चपयामि, सव्वं असणं चउटिवह पि आहारं जायजीवाए, पञ्चक्यामि, जं पि य मे सरीरं इई जाव फुसन्तु त्ति एवं पिय णं चरिमेहिं असासनिस्सासेहिं योसि- रामि" त्ति कटु आलोइयपडिकन्ते समाहिपचे कालमासे कालं किच्चा सोहम्मे फप्पे सूरियामे विमाणे उपवायसभाए जाव वणओ। तए णं से सूरियामे देवे अगुणोववनय चेव समाणे पञ्चविदाय. पजत्साए, पजत्तिभावं गच्छद । तं जहा. आहार पजत्तीए सरीरपजत्तीए इन्दियपजत्तीय थाणपाण. पजत्तीए भासामणपजत्तीए । तं एवं सलु भो सूरियामेणं देवेणं सा दिव्या देविड्डा दिव्या देवजुई दिव्वे देवाणुभावे लद्धे पत्ते अभिसमन्नागर" ३७. “सूरियामस्स , भन्ते, देवस्स केवयं काल ठिई पन्नत्ता?" "गोयमा, चत्तारि पलिओषमाई टिई पनत्ता) "से णं सूरियामे देवे ताओ लोगाओ आउक्खएणं भवषख- एणं ठिइक्खपण अणन्तरं चयं चइत्ता कहि गमिहिद, कहि उधवजिहिइ?" "गोयमा, महाविदेहे चासे जाणि इमाणि फुलाणि भवन्ति, तं जहा-अड्डाई दिवाई विउलाई वित्थि- ण्णविपुलभवणसयणासणजाणवाहणाई पहुधणयहुजायरूव- रययाई आभोगपओगसंपउत्ताई विच्छद्वियपउरभत्तपाणाई बहुदासीदासगोमहिसगवेलगप्पभूयाई बहुजणस्स अपरिभू. याई, तत्थ अन्नयरेसु कुलेसु पुत्तत्ताए पञ्चायाइस्सइ । तर णं तंसि दारगंसि गभगयंसि चेय समार्णसि अम्मापिऊणं धम्मे दढा पहना भविस्सइ । तए णं तस्स दारगस्स नवण्हं मासाणं बहुपडिपुण्णाणं अट्टमाण राईदियाणं वीइकान्ताणं ·पएसिरहाणयं ४३ सुकुमालपाणिपायं अहीणपडिपुण्णपश्चिन्दियसरीरं लक्षण- घमणगुणोवधेयं माणुम्माणपमाणपडिपुण्णमुजायसवङ्गसुन्द र ससिसोमाकारं फन्तं पियदसणं सुरुवं दारयं पयाहिसि। तए णं तस्स दारगस्स अम्मापियरो पढमे दिवसे ठिइय- डियं फरेहिन्ति । तइयदिवसे चन्दसूरदसणगं करिस्सन्ति । छठे दिवसे जागरियं जागरिस्सन्ति । एकारसमे दिवसे वीरयन्ते संपत्त यारसाहे दिवसे निबित्ते असुरजायकम्म• फरणे चोक्से संमजिओयलित्ते विउलं असणपाणपाइमसा. इमं उयपडावेस्सन्ति । २ मित्तनादनियगसयणसवन्धिप- रियणं आमन्तेत्ता तओ पच्छा पहाया फयपलिकम्मा जाय अलंकिया भोयणमण्डवसि सुहासणवरगया ते मित्तलाई जाय परिजणेण सद्धि विउलं असणं आसापमाणा पिसा. एमाणा परिभुञ्जमाणा परिभाएमाणा एवं चेव णं वितरि- स्सन्ति । जिमियमुत्तत्तरागया वि य णं समाणा आयन्ता चोपग परमसुश्भूया तं मित्तनाई जाय परियणं पिउलेणं पत्यगन्धमलालंकारेणं सफारेस्सन्ति संमाणिस्सन्ति । २ तस्सेव मित्त जाव पग्यिणस्स पुरओ एवं यरस्सन्ति- 'जम्दा णं, देवाणुप्पिया, इमंसि दारगंसि गम्मगर्यसि चेय समामि धम्मे ददा परमा जाया, तंहोउणं अगदं एयरस दारयस्स दबाने नामेणं। नए गं तस्म परसम्म दार- गस्म भम्मारियरो नामपेज फरिम्मन्ति-दटपानो या तए णं तस्स मम्मापियरो भणुपुष्येणं टिइपटियं च चन्द- गरियदरिसणं य धम्मजागरिपंच नामपेनकरणं च पजे. मणगं च पराम्पगगं प पदियदापणगं च परामणगं ५ फणयहां च संपलारपहिले पागं गचूलोयणपंच मनाणि प पनि गम्भारपा मक्ष्या घडीमगारममुद- परिन्ति ।

·५९तगयं ३८. तर पं से ढपाने दारए पञ्चधाईपरिक्सित्ते पारधाईए मजणधाईए मण्डणधाईए अधाईए कोलावणधा- ईए, अनाहि य यहि चिलाइयाहिं चामणियाहिं घडभियाहिं चबरीहिं पसियाहिं जोण्हियाहिं पण्णवियाहि ईसिणियाहिं चारुणियादि लासियाहि लउसियाहिं दमिलीहिं सिंहलीहि आरबोहिं पुलिन्दोहिं पकणीहिं यहलीहिं मुरंडोहिं सपरीहिं पारसीहिं नाणादेसीविदेसपरिमण्डियाहिं सदेसनेपत्थगहि- यसाहिं इगियचिन्तियपत्थियवियाणाहिं निउणकुसलाहिं चिणीयाहिं चेडियाचकवालतरुणिचन्दपरियाल परिखुडे वरि- सधरकञ्चइमहयरवन्दपरिक्सित्तेहत्याओ हत्थं माहरिजमाणे उपनबिजमाणे २ अङ्गेणं अङ्गं परिभुजमाणे उयगिजेमाणे २ उवलालिजमाणे उवगृहिजमाणे अययासिजमाणे २परि- चुम्बिजमाणे २ रम्मेसु मणिकोट्टिमतले परंगममाणे २ गिरिकन्दरमलोणे विच चम्पगयरपायये निब्याय निव्याधा- यसि सुहसुहेणं परिवद्धिस्सइ । ३९. तर णं तं ददपहनं दारगं अम्मापियरो साइरेग- अट्ठवासजायगं जाणित्ता सोमणसि तिहिकरणनग्वत्तमुहु- तंसि रहार्य फयलिकम्मं कयकोउयमङ्गलपाच्छित्तं सन्या- लंकारविभूसियं करेत्ता महया इड्डीसकारसमुदरणं कला- यरियस्त उधणेहिन्ति । तए थे से कलायरिए तं दढपहन दारगं लेहाइयाओ गणियप्पताणाओ सरणस्यपजवसाणामो यावत्तरि कलाओ मुत्तमो बत्यो पसिझ्यावहिइ य सेहा- वेहि य । तं जहा-लेहं गणिय रूयं नटुं गीर्य वाइयं सरगर्य पोपरगय समतालं जूयं जणवायं पासगं अट्ठावयं पोरेक दगमट्टियं अन्नपिहिं पाणविहि वत्यविहिं विलेषणविहिसयण- विहिं अर्शपहेलियं मागहियं गाहं गीदयं सिलोग हिरणणजुत्ति ·पएसिकहाणयं सुवण्णजुर्ति चुण्णजुत्ति आभरणविहिं तरुणोपडिकम्मं इत्थि- लक्पणं पुरिसलाखणं हयलक्पणं गयलक्वण गोणलक्षणं कुछडलक्सणं छत्तलक्खणं दण्डलक्सणं असिलस्वणं मणि- लक्षणे कागणिलप्पणं वत्थुविजं नगरमाणं खन्धवारं चार पडियारं चूहे पडिवूहं चक्कवूहं गरुलचूहं सगडवृह जुदं नियुद्ध मुद्धाइजुद्ध अद्विजुद्धं मुहिजुद्धं याहुजुद्धं लया- जुई ईसत्थं छरुष्पवायं धणुब्धेयं हिरण्णपागं सुवण्णपाग सुत्तखेहुं पहखेषु नालियासेई पत्तच्छेनं कडगच्छेजंसजीवं निजी सउणरुयमिति । तर णं से कलायरिए तं दढपइर्भ दारगं लेहाइयाओ गणियप्पहाणामोसउणरुयपजवसाणाओ यावत्तरि कलामो मुत्तओ य अत्थओ य गन्थओ य कर- णमो य सिफ्यायेत्ता सेहावेत्ता अम्मापिऊणं उवणेहिए । तए णं तस्त दढपइन्नस्स दारगस्स अम्मापियरो त फला- यरियं विउलेणं असणपाणखाइमसाइमेणं वत्थगन्धमल्लालं. कारेणं सफारिस्सन्ति संमाणिस्सन्ति । २विउल जीविया. रिहं पोइदाणं दलहस्सन्ति, २ पडिविसज्जेहिन्ति ॥ ४० तप णं से दढपइन्ने वारप उम्मुकयालभावे विन्न- यपरिणयमत्त जोवणगमणुपत्ते वायत्तारफलापण्डिए अट्टा. रसविदेसिप्पगारभासाविसारए नवङ्गसुत्तपडियोहए गीय- र गन्धवनट्टफुसले सिकारागारचारधेसे संगयगय- इसियमणियचिट्टियविलाससलायनिउणजुत्तोवयारफुसले ह. यजोही गयजोहो पाहुजोहा याहुप्पमही अलंभोगसमत्थे साहसिप यियाल्चारी याघि भविरसइ । तए णं तं दटपरनं दारगं अम्मापियरो उम्मुमचालभावं जाय वियालचारि च वियाणित्तायिउलेहिं भग्नमोगेदिय पाणभोगेदिय लेणमोगेहि य पथमोगेहि य सयणभोगेदि य उपनिमन्तेदिन्ति । रए ·पएसकहाणय पं से पढपहने दारण तेहिं विउलेदि अन्नभोयदि जाव सयणमोगेहिं नो सजिदिइ नो गिन्झिदिह नो मुच्छिहिह नो अझोपवजिदिरा से जहानामए पउमुप्पले इपा पउमेर या जाय सयसहस्सपत्त इ या पढ़े जाए जले संयुड्ढे नोव. लिप्पा पदरपणं नोवलिप्पर जलरएणं, पचामेच ददपहले वि दारए कामेदि जाए, भोगेहिं संवदिए नोवलिप्पिद्विर मित्तनानियगसयणसंयन्धिपरिजणे । सेणं तहारूयार्ण थेराणं अन्तिए केवलं योदि युझिहिर, २ मुण्डे मत्तिा अगारामो अणगारियं पञ्चास्सइ । से गं अपगारे भवि- स्सर, ईरियासमिर जाव मुट्ठयहुयासणो य तेयसा अलन्ते । तस्सणं भगवओ अणुत्तरेणं नाणेणं एवं दसणेणं चरितणं आलएर्ण विहारेणं अजवेणं मद्दवेणं लाघवेणं खन्तीर गुत्तीए मुत्तीए अणुत्तरेणं सन्चसंजमवयसुररिय- फलनिचाणमग्गेणं अप्पाणं भाषेमाणस्स अणन्ते अणुत्तरे फलिणे पडिपुण्णे निरावरणे निव्वाधार फेवलपर- नाणदंसणे समुप्पजिहि । तप णं से भगचं अरहा जिणे केवली भविस्सह, सदेवमणुयामुरस्स लोगरस परियाग जाणिहिद । तं जहा-आगई गई ठिद चवणं उपचाय तक कर्ड मणोगाणसियं सश्यं भुत्तं पडिसेवियं आयीकम्म रहो. कम्म-अरहा थरहस्सभागी, तं तं मणवयकायजोगे वट्ट- माणाणं सबलोष. सधजीवाणं सध्यमाचे जाणमाणे पासमाणे विहरिस्सह । तए पंढपहने केवली पयारवेणं विहारेणं विहरमाणे यहई वासारं केवलिपरियागं पाउणिता अपणो आउसेसं आमोएत्ता यहूई भत्ता पश्चक्वाइस्त।२ बरई भत्ताई अणलणाए छेइस्लाइ । २ जस्सहाए कीरद नग्गभावे मुण्डमाके केसलोए चम्मचेरयासे अण्हाणगं अदन्तवणं अणु- चहाणगं भूमिसेजाओ फसहसेनाओ परधरपवेसो लद्धाव- ·पएसिकहाणयं 'लद्धाई माणावमाणाई परेसिं होलणाओ खिसणाओ गरद्दणा उचाचया विरूया यावीसं परीसहोयसग्गा गामकण्टगा अहि- यासिज्जन्ति तमटुं आराहेइ। २ चरिमेहिं उस्सासनिस्सा- सेहि सिज्झिहिद युझिहिइ मुञ्चिहिद परिनिव्वाहिर सव्व- दुक्खाणमन्तं करेहिह"। ४१. “सेवं मन्ते, सेवं भन्ते" ति भगय गोयमे समणं भगवं महावीरं वन्दइ नमसइ। २ संजमेणं तवसा तवसा अप्पाणं भावेमाणे चिहरह ।। ॥ निम्खेवो ॥ ॥ परसिकहाणयं समत्तं ॥

·TRANSLATION. THE TALE OF PRADESHI. 1 By what, О revered sir, was thint divino godly poner, tliet divino godly lastre, that dirine godly prowess Fot, obtained and secured by god Sanyabla ? Who al ho in (hr) former birth ? (And) what was his name, (and) who was ho by famıly (Gotra)? In schat village (apto or te idenco (did he dwell)? (Ard) bv what giving, what camn ang, what doing, what practi-ing, or after having heard and latened to what Doblo and religions duscouro of an ascetic or a Bralımın pon esaing tho said mente, was that divino power of gods (orto ) that dinne d gnits, pot, obtain ed and secured br pod Sanyabha? (askcd Indrabliut. Gna tama to Loni Valar) 2 Then, tho (revered) a rotie, Lord Jaharira, basins called rusered Gontann end as followe Tenir. Cinutame, fle attained it) in the filloving mo- In that t me, that epocis bero in the continent of Jambudrije iu tho antry Illartsarhs there was a properas, peacefal and nch rotace, named the Keksrarla In that provinco Krkatardhin, thero *** s prosperem pracrfal, nch, *91 (npto el murg toan called Sesamte Ontside that town of Sera fira, in the thenstem director, thoro mat «μις flessio Furden, dle (the garden < Indra caled) the \2.- darane, nich mil fratef _*'!_s014 ** covered at !! ACM *ih pravant, in tant, il al alulr, 17d ruco (sve ... ) o chamen Tu t'a1 tonn of Seraniye here ) ·2 TRANSLATION & lised, a hing named Pradesh, »ho was great like tho Lim- Blagas (apto ), (who was) impour, sunfal, notonoas for hus unnghteorsness, a fotoner of impietr, enconnging the docto nne of lail, cat, breah, fierce, sausge, los, nith blood emenred hands, aad meh, clerer ia cheating, fraud, trick, rap. enge, plots, and doceits, gawaing br mags, devoid of character, not obserFinS FOW, mertless, thoat decoram, not practa sing restnctions, and the Posadha Casting, ring aplike planet of sinfulness for the killing, slaughter, and exterm nation of mans biped , quumfed , animals, boasts, birds and rej tiles, who did not stand up to elders (in respect) shoino modesty, emploring no humility tovaruls the ascetics or the learned, and (ho) «lcl not properly manage tho tar es not tributes of his kingdom 3 or tliat kung Pradesh was a queen named Surya Lanta, of delicate hand; aud feet (of the description of queen Dharını) nho 533 in deep love with king Pradeshı, and who never failed hu in love and lived enjoging (with lang Pradeshı) all the desired pleasures of sounds (moyo ), forms otc Or that king Prade was the eldest son Sar yakant, the son of queen Suryakanta, of delicato hands and feet (apto and charming That Prince Saryakant was the her apparent who hum elf looked after kung Prado shi's kingdom, empire, army, remcles, treasary, store-house, harem and the country 4. Of that king Pradeshu as an elder consin und fnend, named Chitra a charioteer, who was rich (aptu > and pot vanquished (eren) by many, expert in the use of nego tiation war (panishment) diszeptious, bobing, science of political economy and deliberation (over what has been Tercer ved) endo sed with four kinds of ntellects--the unborn, trained, empirical, and that obtained by maturity of age, who ·3 TITE TALE OF PRADESHI. in HAS mewas worthy to be consalted by king Pradeshi in many kang ly doties, reagons, family allaus, counsels, secrets, confiden tal matters, and decisions, who was the pillar, anthonty, support, pror, and the eve, who had become the pillar, 'the Buthority, the support, and the prop erery place and ground who had gained confidence (of the kng) who permitted by the hing) to move freely, and who mas ditating on the yoke (of administration) of the kingdom 5 In that time, in that epoch, a3 a prosperons, peacefa, and rich country damed Kanals In that country of kanala Was a town named Saratthi, which was nch, peacefn), progperous, (opto ) and charming Outside that town of Saratth, in the north eastern direction, Tas an ancient (apto) and fine pleasnte-garden named Koshtaka In that tom of Savatth lived a kin; samed Jitasatru, & neighbour of King Pradesh, who is great like the Himalayas, (etc) Oo a certain day that hing Pradesh got prepared gift, very vainable, befitting, extensive and fit for a king, haring_pre paredit, (the kms) called the charioteer, Chitra, and then Baid thus - You, Chitra, go to tho Sai atthi town, and curry this valuable (apto ) gift to king Jitasatra, and stay there, Foarself looking over those Lingly daties, state actions, state policies, aid state transactions, with king Jtta att hain: Bard so, he dų mi sel him 6 Then, that chanoscer Chitra, being so addressud by king Pradesh, being pleased (opto ) and having lienrd. that took that salasble (upo gut, and (then) trent away from the presence of King Pradashi Ilasny one 8775, lo sent (to the place ) where hus om honomas, ja the heart of the town of Sera 153. Then, lie pat that ralar blo (L to gift sad called his domestio gerrante And ·4 TRANSLATION haying called them, he said as folloss "O (you) lorable lile gods, bring quickls the horse-chanot already Foled, equirred with an umbrella (opto--) and four bells (ojto-) (and) report (that you have obeyed my order )". Then those domestic servants, having promised to do so, quickly brought the chant drawn by horses, already poled, equipped with an umbrella, (opto-----) ready for war, and with four bell, and reported (that they had obeyed) tho order. Then, that secretary (chanoteer) Chitra, having ( thought and heard ) this matter (aplom) (and) (pleased) in his heart, hasing bathed, having given offerings, having dono auspicions marks (on the forehead) and propitiatory rates, ready with a mail and an armonr tied (on his body), haring tightly fastened a (lentheru) band to the boss, haring put on A necklace and having tred and forn an excellent band of medals (possopung royal insigtun) and having taken Teapons and musstes.. he took that valuable (upto---) gift, having taken it, he went there the four-belled horse-chanot sas (standing), haring gone, ho ascended the horse-chariot, then, surrounded by many persons, ready for fight, and possessed of trearong and missiles, and with an umbrella decked by garlands und wreaths of Korant florers held over hus head, and surround ed by a group, party and band of soldiers, he went out of his house, and passed through the midst of Sevavita toun Then with comfortable campings and morning meals, inaking halts on the way at short distances, (passing) through the centre of the Eckeyardha conntry, he tent where there was the Kunala country and the Saratthe town He entered the Savatthe town and went to the place) where there was the palace of king Jitasatra, and the outer hall of audience; then, lie checked the houses, stopped his channt mot dorre 9 ·THE TALE OF PRADESHI. 5 from it, and took that guft. Hayung taken at, he went to the place) where there was the inner chamber of king Jitasatru. Ko haled the king, Jitasatra tith success and victory, having saluted (hun) with folded hands Haring done so, he placod before him that Falanble gift. Then, that king Jitasatru accep. ted that valuable gift from that secretary, Chitra. Then, he Kelcomed, honoured and allowed tumn to go, and gave him a palace situated by the 91de of princpal street. Then, that secretary, Chitra, being thus dismissed, went away from king Jitasatru and went (to the place) where there was the outor chamber and the four_belled Lorse-chariot Then, he ascended the four-bolled hore-chanot, and though the midst of the Savatthi tont, he came to the place on the pract pal street, checked the horses, storped the channt, sad got dann from it, and there, having done auspicionz marks (on big fore head) and propitiatory ntes, dressed in best clothes wluch were suspicioas, clean and deserving for & visit (to the honoqrable people), having decorated his body with few but costly ornamente, hasing taken his meals, and returning aftor that, in the first and the last parts of the day, being enter tained by songaters and dances, being treated with dancing, singing and sporting, he thashred enjoying five kinds of human sensual pleasures of sound, touch, taste, form and scent. 7 In that time, in that epoch, a japil of Panornath, Kegi by name, an ascetic from boyhuod, masused of good Tarth and famıle, simng, handsome, modest, possessed of knowledge, faith and conduct, of restraint (of mind, speech and body), and lininility, possessed of restraint n (the mattor of hu) hamilty, fall of the lastronz, briliant, glonos, who liad sabitud. anger, pide, concert, Teod, pleepy senses and mise nesl free from the desire to love ( longer life and fear of ·6 TRANSLATION death, dovted tv aayentset, good qualities, nghi-concacat rolcs for getting food br berging and ench other things Arctic conduct {ns kecmrt up of ros), restraint, straight forwardnes, tenderness, modogtr, forbe arance, freedom (frop grred etc) leartung, chanting hols mantras, colibacy, Naya taloy of condack, party, knotledge, faith, character, having studiсd fourteen Part As, roccessing fonr kinds of knowledge mrtonnded by fire brandred monks, wanderug in dao course going from one village to another, noring comfortahly, came up (to the place) hore thore was the Salattiu town and the Koshtabu Chutia. (And) outside tlio tonn of Ssrattłu, ia the Koshtaka Chatsa, ho socopted a properand (pertnitted) Teil doncc and lered there, prifting luneelf br practive mantenint ega 3a fentese 8 Then, is that town of Sasatilu, un trangnlar paths, ple cet mbeta threc roads meet, on spoates, on i lacca whore more than หat roads รุราcot a four-faced raincos Bod yon mou etroots there nas great none or host, or bustle, or speaking or wave, or gather; uf poople (upraw) the assemble walls pon. Then, that nécretary harin, heard and seen thint nouse and din of peoplo, such a thonght arosc (in him) " Is it that to-dar, in this town of Sarattı, 2 festival hon onr of Indra, or Kerlihs, or Rndma, or Makonds, or Sorrent, or spuit (of the dead), or Taksha, or Stapr (mound, covering holy relea), or pleasure garden, or tree, or mounta, or cave, or sell, or her, oi sea, that these many Ugras, Bhoga, Rajanje, Ishrakus, Kshatriyas, Inatras, Kauravas, (apto--) rich persons, and their cons, (all) haring bathed and given offerings (the rest of the description as given 10 the Aurantika atra), come on hore back, (opto--) on elephants, como on foot, go ont in great groun 7" HA thonght to having thought so, he called h13 atteudant. Then he said thes, so you, lornblo lile gods, is it thst to Se ·7 THE TALE OP PRADESHI 6 "" dar in this Sarattbı towo 18 a festival in honour of Indra, or (upto--) soa, that these many Ugtas, Bhogas (upto) to ont (in great groups) ². Then that attendant, having got a definite information about the arnval of yoang monk Kesi, with his hands folded, (opto--) congratulating the search tary, Clutra side this " There is no festival in honour of Indra, or (apto--) sea to day in this Savatth. town that these- Many (apto) 50 L group O you, lovable like gods, Yerls, a disaplo of Parsvanath, a monk from boyhood, Thamed Kesı, of good birth, (opto--) going from ono place to another, having como here, (oplo---) hyes So, to day, in this town of Sarattly, many Ugras, (apto--) rich men, and their song, komo with an intention to solate (hım) (upto-) go in big groups 9 Then that secretary, Chtra, having thonght and heard this matter in tho presence of the attendant, pleased and ) in (his) heart, called his domestic servants and then tola (them) thus" (Fon) lor alle like god , bung quickly the fonr bellcd chariot drawn by horses, already Fokod," (upto ) they bronght it, equipped math an umlrella Then that secretary, Chitra, having bathcd, having Elven the offerings, having done auj icon3 marks (on his forehead) and propitiatory ntes, dressed best clothes thich were anapicions, clean and deserving for a Voit (to the honourable people), lasing decorated his body with fou bat costly orvament, rent (to tho place) where thero the four-bolled horse-chanot, haring gone, he arcerded tho horse-chanot, (and then) math na umbrella deched by Arlaads noul utenths of Komot flowers held orcr hab hond, and sortuanded by a band, a group of soldur, (etc) wat oat throazh the midstluf the Saşatthi town, aad ment (to thio gatuhed (opto TAS ·8 TRANSLATION. place) whero there was the pleasuro-garden Koshtaka aud where there was the young monk, Kesi fle checkod the horses not very far from the young storh.. Kess, and stopped the chamot. He got down from the chanot and went (to the pinco) where there as the young monk, Kesi, and three times went round the young monk, Koss He boxed dowy and saluted Then, not sery far from and not very bear hum, wang upon him, bowing him down, wath' folded hande 12 front of hum, served hum modestly. Then, that young mon) Kesi gato a sermon on the foar reles of restra" ant to sec etory Chitra od that rery big and respect able gathering (0f} (people) frhes cre abstinence from do ing all kinds of injury to living beings, abstudence from toll ang all lands of falsehood, abstinenco frun tatug all that 13 not Ewen (thoft), and abstinence from all kands of gennal intercoure Then that yory big and respectable assem bly, hoping thought and heard religion from tho young monk, Kosi, returned to the direction from hich it had generated Thon that Becretary, Chitrang hang thonght and heard roligion from the young tronk, Koil and being pleased, (opto--) he heart, rose up and stood, and three times tient round the young mont, Kesi, and bowed and saluted (hat), and said this (anto hu). "Ropered Sy, I put my faith in the teaching of Ningranthes I trust, revered Sir, the tesching of Nirgranthes I rspect, re rered Sır, the teaching of Nigrantbas The teaching of Niymatbas 14, Jovered Ser, liku tlus Llio teaching of Nugranthas is tree It is not false, rcrerod sir, the teaching of Xingtathas This teaclu, pi Ningraatlas es guste clear {alouing no doubt) Tras (ielced) us the matter that you hato spoken,'hasisz slonc so, he buscd dona ad saluted, and ·10 TRANSLATION songo (of the giants, Kinnamo, Kimpurt:35, engles, Gandhurss, great serpents and in Inds of gods, mul withont doubt, mathont hesitation, without uncertaints in the teachings of Nirgram thus an larins obtained and accepted the rolizon) luguin qactioned an understood the Repse, nud (henco) definite about tho sense of the religion), beng attached with love and lifeing from the depth of his bones and marron that this, sir, teaching of Nirgrinthas 13 the trath, the u the highest trath-emancipation, all the Test untruth' 000 who had 111500 op (has) door bolt, and M23 with open doors whoso entrance into the barras nnd hanses we liked (bs people) nghir olserving the com Note Powdhs fiets og the fourteenth, eighth, the ne moon, and the full moon dars, sapplying the Jain monks mobjectionable nnd desirable eating, drinkiny, dned fruit, and sweetmeat, a reat, wooden plank, bedding and clothes, (begin) bowls, blankets, and preces of cloth for spray off feet, and drugs and mediuines, and raining his soul by) practisas many sons, such 19 the Sil Vratas Caun Vratas, almtinences, and Posadha fasts, and looking to those state affairs ( apto ) and state businesses with king Jitsaatio Inved (there) Then, that king Jitagatru on some other day, made rendy valable ( apto ) gift and called the sec retorv, Chitra o sud so "Yon, Chitra, go to the Seyaliya town, and the this valuable (apto ) gift to hing Pradesh, And on my behalf as spoken by me request him in words true ant doubtless," lngring sad so, he di missed him Then that secrejary, Chisa, thus dismissed by king Jitasatru, took that valuable ( apto) goft, and ( apto ) set nay from kung Jitasatru He passed through the middle of the Saratth: town, and went to the phee) whe e there was the place II ·12 TRANSLATION by many bapods ( upto ) and reptiles?" "Yo". "IFby?" "O lord, it u full of troubles " . Similarly, 0 Clutra, 1o the Sovausa ton, dwells soar hing Poloslu, 2013 ( uto ) and who does not properly manage the tasts and trbates. Thus, low, O Chitra, skall I opproach the Soyatiga torm?" Then, that secretary, Chairs sad the following to Kess, the young monk, -Wyhat, o lord, hard you to do wzih King Pro deshi? Vany others are there, O Lord, ia tho Seyaviya to Torda, police guards ( npto), grcat merchants and others, who mli salato you, lovable liko gods, I apło ) wat opos you, offer you plenty of food, Innh, dried fruit, and sweets, and will brile you with articles (to be returned after usc by a mon), wooden seat, plank, bedung, and mat " Then that Resi, the roun, monh, said the following to secretary Chitra * At a morer time, I 1211, O Chitta, cotne thor" Then, that secretary Chitra bored and grlated Kest, the ročng mont, and from his presoner, ant from Koshtala Charty are turned, and sent to the placo) where there as the pa lace on the principal streot, and called his dontestic sortants, and soud, yon, lovable like gods, brug quickly the fourbelled chanot drawn by llorses, already yoked. (Apd then) just as he started from the Sezarya tunu, he (started) (sud) came where there was the Kekayerulia, the Segariya town, and the Ungarang pleasuregarder, and called the leopers of the garden and said thus "O Tou,lorable like you when that isciple of Persianath, > monk frou bovhod, manjed Kess, going from one place to another, from one ndare to another, comes here, (then) 100 torable the gods late and how lo in to lun and permut him a proper (sud 3 permitted) rendence, and offer him wooden seats (etc) and then report quckls (haping obesed) the order' Chen, those Leapers of ·THP. TALE OF PRADESHI. 13 the garden, being thus addressed by the secretary, Chitra, beny pleased and satisfied ( opto ..) in their hearts, with hands folded, said thus "All nght, (we will do so)” Those words of order were listened to with modesty 13" Then that secretary, Chitra went to the place) where tliere was the Sefatiga town, and entered it through its mulst, and rent to the place) where thoro was the abode of hin, l'Indeshi, and the onter Hall of audience. IIo check esl the horses, stopped tho chanot, and descended from it, and took that valuablo gift, and went (to the place) where theru wa kung Pradeshi He offered that valuable Eift to him with hands folded nd with congratulations Then that ha: Pradeshi accepted that valuable gift from secretary Chitra, nul welcome, and respected him and then du.inu od hun Then, that Borretary, Chitra, being thas dusmused by king I'radeshi, being pleased ( apto ) in hra licort rent ont from the presence of King Pradesly, and rent (to the flere) whoro there "q9 the foar-belled chanot and ascended it Then, (he) checked the horses, stopped the chariot, and ceecended from it Then, harıng bathed, ( upto ) lugh tp u hu errellent palace, with the lica (surface of drums being connues, matla tluuts two kinds of danccy being performed li cxcellent sonng nonuen, being treated math dators, konks and unusements, he thus lisel enjoy'ın (al te) desiral pleasures of all sense , ex roux, touch etc. 14. Tlns ono day the rongg mont, Kesi returned the Marlen fat, plank, lxx], mat aryl (utlier) articles ofereil (u be retornar after me), and went ont of the Kashtaka Chastri As the Sarattht town, and more with fire handred mrml ome to the Kekazania tuntry, the Serafina town diraan garden, next lued * rant el ſenance AL ·14 TRANSLATION 1 Was 1 and punfying himself, huing accepted the jorupxr and permit ted residence 15 Theo, in that Sejny? town, no places where four roads ineet ( aplo) there 1 est none of (...upto ), assembly dispencd Then, the keepers of the garden, having knona this matter, boing pler ed and satisfied (npto ) in (their) hearts fent (to the place) where there was the yonng monk, Kes, and salated and bowed down to lum, and offered a proper residence and articles (to be retarned after uso) ( upto ) mat eto, and asked his nome and family, and having so ascertained, retired to one corner of the place and talked thus amongst themselves “Here has come, Arnved, and cocomped tho young monk Kesi, moving about in due course, going from one yıllage to another, on heanng whose name and family, he (China) AS $0 plez ed and sa-isfied in heart The thonk lives 10 & proper residence In this very Sovariya town So, wo shall yo, O Xorable lo god, to secretary Chitra, and communicato to him this desired and loved thing that he might be leased They listened to this matter in each other's presence, and then went to the Seyarıya town and to the place where there was the abode of secretary Chitım, and there sent (to the place where thero 13 secretary Chitr, and congratulated in with fohled hands, and said tha: “O lovable Llc gods, this Kesi the young monk, whose sight you long for, apto ) you desire, and on hernng hoc pame and furnily you becuine dol,hted, ha, moting about in das course, et camped here" 16 Then, that serretary Chitro hasing hcard and known this matter from the keepers of the garden being pleased and satisfied ( upto ) stood up front hus seat, got do in from (h) foot stool tool of his sandal , wrapped 1113 ·THE TALE OF PRADESHI. 15 a helfen scarf round hus face, and with his palms joined into a cavity. walked seven or eight steps towards the direction of the young monk, Kesi, and giving & torn round his head by raising his carity formed by his palms over the head, said thus "My salutations to the Tirthamkaras, ( apto ) who have obtained the state of perfection! My salatation to the youay monk, Kesi, my religions preceptor and teacher ! I. heie, bow down to him there! He may see me l' Having dono so, he salated and bowed (Then,) he welcomed and respected the kcepers of the garden with plenty of clothes, scents, garlands, and omarents, and gare plentiful of gifts, ont of love, fit for their living (maintenanco), and du.missed (them) Then, he called his domestic serrants, and said thos O lovable like gods, quickly bring hither the four-belled horsc-chanot, nirerdy yoked and ( upto report." Then, thosc domestic servants ( npto ) quickly brought that horse-chariot, eqripped with an nmbrella and 1 Hag, and roported tho order (having been obeyed) Then, that were tars Clutra, having herrd and know this matter from the domestic serrants, being pleased and satisfied in his heart, haring bathed, and giren offerings, (+ opto and baring deco rated ha) body, sent to the fonr-belled horse-charot (apto nel) nscended it, with garland of Korant flowers (opto and) surronnded by a band of warriors, and waited upou lum (apto the end of the religious disconne 17 Then, that secretary Chitm, having hcard and known religion from the conng monk, Kesi, being pleaseul and catficci, hauny stood nr, said thas “ It is nglt, o lord, that our lin: I'mdcsh Birtelguns (n to } and does tio taxes and tribales of lus owo lingom Triperis V), it woull rallr bo sers beneficial to king Frulesh and to those masy Luped, quiropres, animals, not mano ·16 TRANSLATION 2 beasts, birds and reptiles, to many ascetics, Bralimin, and monks, if you, O lovable lika gods, mould expound el,701 to king Pradesh Therefore, if it bo so, it would be very beneficial to kang Pradesh, and to all his country." 18. Then, that young monk Kesi sad so to scoretary Olutra "Thus, it 13 by four reasons, O Chitr, that a person wonld not get a hearing of the religion expounded bs the Keynin (perfect being). It is he does not go to, dues not saluta, does not bow down, does not receire and does not respect a monk or a camed) Brahmin trho has conie in park or a pleasure garden, does not worship a good ausmo cons Chatys of a deity, does not squire into tho meaning, reasons, questions, motires and explanations (of cligious matters), by this reason, O Chitra, persons do not get a hearing of the religion esponnded by the Keralın he does not go to (opto ) e monk (cte) in au Ujashraya, by this reason also, O Chitra, persons do not get a hearing of the religion expounded by the Keralın, ho does pot wait upon a monl or (learnod) Brahmın when og beggio tour, and does not offer plenty of food, water (drinks), dned fruit and sweets, does not itiqniro into tho meaning (ote), and by thus reason, O Chtra, persons do not get a hcanng of the religion esponded by the Koralia. Eren when ho comes moni ໄປຖາມ? he stands concealing himself by his hands, clothes, or amb rells, and does not inaire into the meaning (etc) thon by this reason also, o Chitrs, a Feron does not get a hearing of the religion conded by the Kesalm. By these four rruSOR, O Chitra, a person does not get hearing of tho religion oxpanded by tho Kerslın. Bs four reasons, O cbitra, a per- 102 gets - heaning of the religion expropaded by the Ker аспа Or ·THE TALE OF TRADESHT 17 a It he goes to, salate , bons dona (opto ), wait apon monk or a (learned) Brahmin in a park or a plea areto dea, 971 mqaires into the meaning (etc), br this also a per son gets a heanng (etc) In that was Olle waits upon a monel (etc) in an Upashraya or when on a bezgins tour, and offers plenty of food (etc), and are into the mea ung (etc); bs this also one gets a hearino ) (Erea) if he comes across A monb (etc) and there also, if he does not stand concealing Linzelf by his hand (etc) thert, brth, retrou al:() person get liearing of the religiou expounded bs the Keralia. Yoar king Pradesh, 0 Clutra, stad concealing huself when a monk (etc ) 1 is a pril(etc), and all that to be stated in the first description Then, hox, O Chitra, can I ex Ioand religion to Ling Pradesh,? Then, that secretary Chi- 112 <1d thus to the young monh, he i Certault, O Lord, oce day four horses were brought a present fv Kambojaz. Onc dar, Wey are to be to given to hiot Prade liby me. So, O Lord, by that excuse, I shall coog bnns kinz Prade hi to jon, lovable lahe gods So, do t'o los able le god, be tired of expoundiny relinon to kinz Prade hi, as ou would like (to do) You should cground rek or to hum aathont bei: og tured "Then that soung monk ke said tha, to secretary Chutro • Esen so, shall I know, O Clutra Then that "ecretars Chitta salated and bored down to be the young mont, and went to the place where there 2 tlie fuar-belled horse_chanot, ascended the four-belled horse-chazot, and returned to the direction from which he had come 19. Then, at dawn, ben the aight had taraed into IT0% and it 13 slutælı morire, stl bloomans blog lortles, and gently opening red caes, that secretary Clutra, laruar perfimed Dec ars hire -daties, the scor with 12 thoz. > ·18 TRAVSLATION. came . and says shining with brightac ont of Inz Qirn hote, and went to the place where there was the abode of kins Pradeshi, and liay Pradeshi laring gone, wath folded hand, (ctc), hc congntulated lang Pradoshi sath socco 3 and victory, and said thus . Thu ,hure I obtained as a present fuar horses tror Kamboja One day they are to be pre ented by me to you, lovable liko gods See tho e horses, ms lord staoding here." Then that kiná Prudeshi said thas to secretary Chitra “ Chitra, yon go, bring those four horses alrouls pohod to horse-chanot, nnd report Then, that secretary Chitra, beng no addre ed lus Ling Prdeshi, being plead (cto) in heart, bronght (the chanot) and reported the order (bens obered) Then kinz Tradeshı, having leard Ant kun the matter from the secretarr, Chitra, being pleed (utc), havin lorned his body with fev bat valuablo orna meats, came out of Ins abode, and went to the place whero thoro was the finr_lellcil horzo-chariot and ascordel it. TIe ma sed through the midst of the Sevasiya town The ? that secretary Chitm drovo round the chariot many loan. Then that ling Imdeshi, being exhausted dae to heat, thirt and wind ( como into the chant due to the seesi ) of the chanot, snad to the secretary, Chitm "Chitra, my body cthausted, turn loch tho chanot" Thes, that sccretary Ohitra turned the chariot bach, and can Ince) where there was the Vngarana garden, and then 62 to kia, Pralchi "Thı, lord, 3 the garden Vn.. Jiere, so may well remos o the fatiguo and ostsastron of tho hores." Then, that hins l'radeshi said this to a cretary Chuten "Ict it be $0, Chitra" Then, flint serrulary Chit emo to the Vn 3ans ha-den, nad not very for from the youn nuh, Kcy lasing cina tp, ha at onca checked thu hones, stoved the chant, got dora fron th> (to the ·66 THE TALE OF PRADESHI 19 chariot, unyokud the horses, and said thaz to hing Pradeshi "Here shall we remove the fatigne end ethaution of tlio horso" Then, that Pradeshi descended from the chanot. And (there) removing the fatigge and exhaustion of the horsos, Math wecretury Chitra he can (the plure) wht.re the young monk Kesz was preaching region very loudly in the centre of very bız anl respectablecembly Having scen, such a thought arose in him Verly, the duvarda serve 1 dallard, the slıwed serve a shaved, the fools serve a fool, the alliterato serve an interate, the rearint serre an 1,7orant Hos is at that this person though dollari, shrred, foolish illiterate, and agnorant is pressed of lustie, mode ty, 1 buight body ? Wlat food does this person take, how does he digest, cat, dnrh, offer, and take, that he speah so fondly in tho centro congtegation, an Demlily of mon ?' Ho thought o, and said to secretary Clutra Clutra, venly the ulullards fervo a dullard ( ete upto), speaks in an muly of men? I am not able to move freely oven in tho ground of my on garden 1 Then, that secretary Ohtra $u tho» to hing Prdeshi “This L., o lord, the disciple of Parsvanath, named Kosi, a monk from boyhood, pogce ssed of good birth (etc,) possessing four kinds of huowledge, and Avadhı Jnapa limited to & certain extent, and living upon others." Then, that king Pradeshi caid thos to the secretary, Chitra : Do you way that he is posseseod of limited Avadhi Jnana, apil 119106 others, Chitra?" "Yes, lord, I do say that be 10 possessed of limited Aradbi Jnani and lives opon other," "Is the nan fit to be approached by me, o Chitra ?" "Yes, lord, heza fit to be approcched " “ Shall we approach the man, Chitra?" "Yes, lord, we may approach." of so great a 20- upon ·20 TRANSLATION was the 20. Then, that king Pradeshi, with secretary Chitra approached (the place) whero there young monk, Kesi, and standing not very far from the young monk, Kesi, said thas "Aro you, sir, possessed of limited Avadhi Jaaa, and living upon ouere ?? Then, that young wonh Kesi, said thus to hing Pradeshi "Just as traders in Anka jewels, or traders in conche, or traders ju tuaks, desiring to erade tho taros, do not inquire about the right route, in the sumo way, you, Pradesh), desiring to avoid decorum, do not ask me properly Say, 13 it right, Pradeshı, that ou seeing me this kind of thought arose JD you - The dullards serve a dullard (etc upto ) I am not able to move in my own garden !' Is this mattor, Pradesh, quite right ·les, it 19” Then that king Pradesh, said thus to Kesi, the young monk " By what sort o£. knowledge or faith is it, that you knew and saw, such kind of my thought ind determination acısen in my mind "" Then, tl at hest, the young monk said thas to hing Pradesh In this way, Pradeshi, is our five fold I gowledge of Nirgranthas expounded It is kuow ledge obtained from fivo senses and mind, knowledge obtained from the sacred literature, knowledge of objects situated within a certain distance (which rice from soul to soul), direct knowledge of the thoughts of othera, and the perfoct knowledge of all things The knowledge obtained from fire senzes and mind 19 Expounded in four varieties, it 13 general knowledge, reflection 1 perceived, specific determinauion of a thing, and reteptiveneeg And what 14 that knowledge called I gcaha? It is desented to be of tho kinda 10 the Mandu Ou wl.at ag ·21 THE TALE OF PRADESHI 2t Satra (elc upto ) that is the knowledge obtained from five «onses and mind What is that knowledge obtained from the encred scriptures ? It is described to be of two kinda 1s—from the Angas, and outsıde them, to be stated upto Drishtivada Avadhı Jnana_15_of two kluds knowledge produced by contact_with_the_world of gods and the hell-beings, and intellectual knowledge etc, got by the action of destroying the natural harinas, and furcing the immature harmas to mature, as described in tho Nandı Sutra The knowlerge of the thoughts of others is described to be of two brods it 13-simple mental knowledgo, and telepathie haowledge So iso Revala Jnana, all to be Tescribed as above Among them, that which is tho knowledge obtained from five . 0nces and mind 18 in me in them, that which is the hnowlede obtained from the sacred scriptures 15 aleo in me, ia them, that which is the knowledge of objects situated within a certain distance is also in mo, in them, that which is the knowledge of the thoughts of others al o in me in them, that which is the Kevala Jnang is not_in me That is only in the revered Arihants it 14 by this fourfold knowlodge of a Cbhadmastha that I, Pradeshi, hnow and seo that in you such a thought 21 Then that kig Pradeebi asked thng to besi, the young monh, “May I sit down here " « Prodeabr, you are certainly the knower in this garien groond Then that kong Pradeshı, sat with secretary Chitra: mot rury far from Kesi, the Kumarashramana, and aid thus to her, the young monk Is at, lord, the faith, thews, view, religious hiking, basas, preaching, thought, stund 1: 1, measure, outbority and religious quest of you, has arisco .

·22 TRANSLATION. Nirgrantha Shremanas (Jain monk'), that the cool different and the body is different, and that the soul not the s'una as the body ?Then that Kosi, the K marashramana, said thus to king Pradeshi. "Pradeshi, 13 the faith (etc.) upto-religioas quest of our Ni grantha Shiamanas (Join monks) that the son’ is dui frent, and the body is different, and that the soul not the same as tho body." Then, that hing Prades and thing to Kesi, the komoroshramana : " If it is t) faith (etc.) (upto...) religiouaquest of you, Nirgranti Shramanas, 0 lord, that the soul is different, and t] body ia different, and the soul is not the same as t! body-well, then, there was a grandfather of mine, he in the Jambudvipa, in the Seyaviya town, who irreligious ...opto), and did not properly oupage ti taxes and tributes of his own kingdom, who accordin to your saying, having carned many ainfal deedt, fo of filthinesa, haring died at the proper time, mig! lave been born in any of the hells ag being hell. I was the grendson of that grandfather, Ve dear, charming, loved, pleasing, teadfact, trustworth ogreeable, much honoured and approved of by lim, lil chest of jowels (to bim), the joy of (hr) life, m? cansing joy in (lis) heart, was eren rare to hear like the flower of a fig-tree, mack legy to ce. So, that grandfather, laying come to ine, woold fa • Verily, I was your grandfather, O ytandoon, int t1 Yery Soyaviya town, and was irreligious (apro...) a did not properly manage the tases and tribute; the I was liora in liell, laying earned a lot of sinful ac Full of filthinpay. So, don't yon, o grandzou, bocor ·23 THE TALE OF PRADESHI as Irreligion and manage the taxes and tributes improperly Don't you also earn such a lot of cinful ets, (upto ) or you will be born (etc)' Therefore, if that grandfather would come to me and say so, I would Lelieve, get convinced and put faith in the principle) that the soul is different, and the body is different and the coul 13 not the same the body But as my grandfather did not come to me and way co, my deteroination that tho soul is the eame as the body is wellestablished, O long lired monk' Then, that he, the kamarasbramana, said tbus to hing Pradeshi “Have you, I'radeshi, a wife named buryakanta pa Yes, I have." "If, you, Pradeshi, «ce that queen Survahasta, having bathed and giren offerings, and having done auspicious marks (on her forehead), and propitiatory rites, and adorned with all kinds of ments, experiencing desired buman plesebres of five types, as of sound, touch, taste, form and smell, with Bome person who is (opto. ) adorned with all kinds of ornamento, what punishment would you inflict on him, O Pradesh 1" " I would, sir, give him the paniment of his hands bewg cut off, or his feet being cut off, or make lim stand on a stoke, or get him pierced by I role, or would deprivo him of life by & single blow and severe his head from his body 29 a peal from mountain' “If that perzou, Pradesh, would then say • Şır, do not get my hands (etc) cut off or deprive me lifo for a moment, till I ear this to my friends, custe-people, and near fanily thembers, relatives and servants O los able like gods, certainly, having done sinful act: I esperience this ornathie to you of my ·TRANSLATIOV 1 in hell as kind of calamitt, so, dou't you, O lovable like yols, also commit each sinful acts Don't you also ovperenca the same calamity, as I do? Will you, Pradeslu, hear, even for a moment, that person's matter?" "No, such a thing 18 not poenible." "For what reason ?'"Sır, that person 19 gualty.". So alao, Pradesłu, your grandfather was a'i irreligions inu (etc) and did not properly manago the taxes d tribute And be, as I said, having done many ainfol acto, la born in holl And of that grandfather you were deur and charming grandson (etc upto ) much less seeing Ho really wishes to come woon to the world of human berags but the 19 pot able to come here 2000 It is duo to four reReon, O Pradeshi, that a person recently born bell being 18 not able to como here (Firstly), soffer- 108 very terrible pains there, he wishes to come to this world of hulwar beings, but 18 not able to do (Secondly), a per on recently horn in hell bell-being, being again and again antched by the fulld1gs of the city of hell) enot come soon to the hunia world, though he wishes to do 0. ( Thirdly). person recently bors in bell as a hell-being 13 Dot abio to come so01 to the world of human beings, as 1115 action, whose fruit is to be experienced in hell, are pot exhated, experienced, and anpililated (Fourthly), De Alco the acts that determine the duration hell, are pot exbausted, experienced and agathilated, & per- POD, whing to come soon to the world of hapans is 1108 able to do 20 By then four reasons O Pradesh, & person recently boon in bell as a hell being desires coon BO 29 15 in ·23 THE TALE OF PRADESHI. . 13 io come to the world of the human beings .but is not able to come soon. So, believe, O Pradeshı, that the goul is different, the body is different and the soal pot the same as the body 22 Then that hing Pradeshi said thus to Kosi, the Lamarashramana “ This is, lord, clever simile, and by that cause he does not come near again Certainly, sir, I had a grandmother 10 this very Seyayıya town, who was religious (etc) had a religious mode of conduct, a follower of Shramanas (a Jain), kaowing the Javas and non-Jivas (etc), and purifying herself she, according to your saying, having earned a largo amonut of mert, died at her proper time, and must bave been born in some heaven I was the grandson of that grandmother, dear, charmiug (opto ...) much legg peeing. So, if that grandmother would coino to me and say "Grandeon, Verly, I was your grandmother, in this very Seyaviy, town, religious (upto......) and with ? religious mode of life Then, having earned a largo mount of merit, I was born in one of the heavens So, yon algo, grandcon, become religious (etc) Then, you also, by earning a great amount of merit, will be born 1 one of the lieavens' So, if the grandmother, hnying come to me, would say so, I would believe, get convinced, and put farth m the principle that the son1 13 different, the body is different, and the soul 39 pot the same as the body Bat as that grandmother did not come to me and say so, it is my firm determini tion that the sonl is tlie same as the body, and the goal and the body are not different Then, that Kesi, the Kamarashramına, sail thus to king Pradeshi bilan ·TRANSLATION OT Pradesh), havo bathed and giren offerings, and made auspicious marks and propitiatory riles, and are with a wet garment, and a water-par and a stand for burning ocen96 10 band, and about to enter a temple, aod at that time, some person, standing in latrine world xiy thus 'Sir, wait, stond, gut, turn here for a moment,' will you, O Pradesdı, li-ten cren for a moment to that man'a mattor ">} No." " Why " "Sir, his neighbourhood 18 dirtv." "So also, Pradeshi, yon had a grandmother, in this very Seyarıya town, religious (etc) She, accordiog to my saying, having attained merat, 33 boru in herron, and you are the grandson of that grandmother, dear, (etc.) much less to see She desires to come soon to this world of human beings, but 19 200 able to come soon There are four reasons, O Pradesh, alne to which a prison recently born in a heaven god, though degring to come to the world of human beings, is not able to do so One, born recently in das ven av gou, belog engrossed in, addicted to, attached to, and greedy of heavenly sengal pleasure, Joos not respect or care for human enjoyments, and though dealning to conjo soon to the world of human bemgy, r not able to do 80 A person, recently bore zu hearen as a god, us engrossed in, addicted to, attached to and greody of heavenly sensual pleasgres, and 813 attachment for the humann hefumes ont off, and the attachment for the beavenly takes place, and on thouglı destring to como to tho world of human being, he is not able to do no Reing engrossed in (ete ) and greedy of heavenly sensual pleasares, thus hannen« to a person recently born (in hearen) as a fod I ball go now, I shall go therr 7 ·THE TALE OF PRADESHI 27 a 1 20 ia a mowent,' during which time, here in thi world) short lived buman beings meet their death 50 person, though deciring to go good to the world of human leings, cannot do so To per on recently born as god, greedy of beavenly sensual pleasares, becomes disagree able the strong bad smell of the human world, which inane picious human smell rises high upto four or five hundred Yojanas" go though a person desires to come to the human world, he is not able to do By these reasons, O Pradeshı, a person recently born in heaven a4 , god may desire to come soon to the world of human beings, but he is not able tu come hero scon So, believy, 0 Pradesh, that the soul is different, the body 13 defterent and the soul is not the same as the body 23 Theu, that king Pradeshi said thus to Kesi, the Lamanraobramada : “ Thug 14, sir, a clover 51001le, and again, it is une to this cause that it does pot happen. Certainly, sir, one day I was in the opter cbamber, surrounded by many chiefs of guilds, police landlords, and city-guards, merchants the comm:udrr of the army, leaders of caravans, ministere the chief minister, the astrologer, gate-keepers, administrators, attendants, the aul-de-campe, messengers from towns where there are Bo taves and towns where merchants dwell, and frontier guards. At that time my city police brought a thief, with witne ees (to the theft), with stolen property, with I necklace, (and) bis arms and lead tied up to bis back Then, I got that mau thrown alire into an iron jar and got it closed by an trop lid, got it leated by iron ood Icad (to fix the joints of the lid and the jar), and got i guarded hy my trustworthy persons Thes, ou som ·28 TRANSLATION clcft in other day, I went to the place) where there was that jir, and got it opened, and niyself saw that man There was certainly no Lole, crevice, broach or cleft in that iron jur, that that soul would come out from inside If thero were any hole, crevice breach or cloft in Bo non jar und of that soul had gone out from loside, I would have believed got cousiuced, and pat faith in the prsnciplo) that the anul 18 different the body18 dillereut, and the sool 18 dot the came as the body But, sir, as there was no hole, crevice, brench or the Iron jer that tho soul might como out from inside, it is my firm dctermination that the cools the same as the body, and tho conlund the body are not differont " Then hesi the Kumarashramanı, said thus to Pra le-l17, thohing "(Suppose) there is a chuber in 1 inansion, carsed out of a rock, plaatered on both sides, well protected, with secret-doors, wheltered from wind and solemn Then somo pereon would enter the chimber with a drum nod a stich od would shut on all sides the pinel of the doors in that chamber firmly, strongly and withont a breaclı or z holu And tunding right in the mud lle of the chamber would sonod the drum with the such with * very great sound Does the sound, Pradesh, Indred go out from inside *" Ya, does" Is there, o Prae desbi, any hole (etc apto ) cleft, that tho aquad gry ont fron perdo "It is not possible". In tho #agle way, Prafeshi, the soul &120 14 nuclieched in ito tments, and goes ont from 10 uide, breaking the earth, stone and monntain So believe, you, O P'ra leslit, tant the sonl as offerent cte 24 Then, Pradeshi, the king 991d this to Kes, tho Kumira shram 11 - Thu i, sir, clorer simile Agutin! ove·ono wag 110 THE TALE OF PRADESHT 20 does not happen due to that cau e Certainly, air, dav, I was there in the outer chamber, etc At that tine, my city-police brought a thief with witaess etc Then, I deprived the man of hoe life, and got him thrown into an iron jar, and got it closed by an Iron lid r upto ), (and) got it guarded by troatworthy por- 80113 Then, on some other day I went to the place) where there was the iron jai, and got it opened I saw that iron jar full of worma There Certainly kole, ( upto ) or cleft, that those souls entered 10-ido from ontside If there were any hole, etc in that ironjar that the souls might have entered in, I would bnge believed in, got convinced of and put faith in (tho principle) that the soul 19 different etc But, as there was po hole, etc, that the souls might have entered my firm determination that the soul 19 ine wame as the boulv, etc” Then, Kess the young Donh, sad thus to Pradeshı, the king “ Have you ever before being hented or purified: Yes I have " « Docs Verily, O Pradesh, get transforme! mto fire when Heated ?"Jes, it does " * Is there, Pradeshı, ang hole, etc. ?that iron that that tamu entered 19side (at) from ontsido?"do, it is not povable" "do alco, Pradeshi, the soul is uncbeched its movements aud en ters inside from outside breah102 the earth, stone and tuountain So, believe, you, O Pradeshı, that (etc ) 25 Th.eu, Pradesh, the king said this to Kesi, the Kumarashraman? " This 1%, sir, a clerer mile. Agarn, due to this reason, it does not happen I akıllol (ete) young man able to drecharge fire arrows?' * Tes, ho " " If that very per ou, air, while a child, it 13 seen iron sir, some ·ves 2 2 30 TRANSLATION and dull in intelligence, wore able to dischargo five arrow, I would believe that the soul 19 different etc But, ay, or, that very person, being dal! in intellect, is not able to discharge Eve arrows, my dotermination that the soul and the body are one is well-established " Then Kes, the Aumarasbırmana, sud thus to Prodeblı, the king " Is a certun anan, yonng (etc) and skilfal, able to discharge five arrowe, with a now bow, a bow strong and new ягrom ? “Yes, he 19 "Is that very man, young etc) clover and shilful, able to discharge five arrows with worm-enten low, 1 worm eaten bow-string, and a worm eaton arrow ?" It is not possiblo " " Why ?" Sır, that person's implemonts are defective " " In the senio way, 0 Pradesh, that very person when 2 child (etc) and doll 13 13te. llect 19 with defective means, and so is not able to discharge five arrows So, balrove, you, O Pradeshı, that the soul is different etc) 26 Then, Pradesh, the king said thus to Kesı, thio hamaraghramane "Verily, air, this is a clovor smile It 18 due to this canso that it does not happen Is a certain ura, youog, otc and skilfal able to carry a great load of ron, tin or Jend? "Jes, he 19" "That very person when old, with his body worn out on account of oli age, kus limbs deteriorated by loose folds and skin, with r staff held in his band, his rows of tcoth full of sups and rotten, and diseasel, emiciated, therety, ople and fatiguod, 18 dot able to carry a great load of iron, etc. If that person, old, with his Lody worn out Jog to old oge, (onto ) od fatigued, were able to carry & grent lonl of iron (etc), I would believe that the soul 19 ·THE TALE OF PRADESHI 31 samo 29 iron worp fferent (etc.). Bat 24, sır, that very person, old (etc.) and fatigued, is not able to carry a heavy load of iron (etc.), my determination that the soul is the the body, etc. is well establıshed " Then, besy, the ha- Inarashramann, said thus to Pradeabı, the king 'Is A certain man, young (ete ) and chilful, able to carry a great load of iron (etc) by a new bamboo (in a 277=), new loops of strings, and new pans ?" Yee, he is" * Pradesh), as that very person, young (etc) and skil. ful, able to carry a great load of (etc) by worn out, weal, and worm-eaten bamboo, weak, out, worm oaten, and loosely bound loops of strings of lemp, and worn ont, weak and worm eaten papo ” “ Vo, at is not pousible" Why : Sır, that person's impleudents are worn out” • Pradeshi, that very person, old (etc) fatigued, and with worn out implements, is not able to carry a great load of iron (etc ). So, believe, you, O Pradesh, that the soul is different, and the body 1$ different 28. Then, that Pradesh said thus to Kesı, the Komarashramaga "This is, sir,(etc) happea Certainly, tir, I was etc At that time, my city-police brought before me a thief. Then, I weighed that man when alıve, and baying so weighed, without making any cota (on his body), deprireil him of his life. Then, I veghed him dead There was no change, difference, deficiency, lightness, increase or decrease 10 Weighing that Tery person, when alive or when dead. If, sir, there were any cbaoge (etc.) or decrease in terghing that person, - ml.ro ar daad. I would believe that. But as, sir, ·32 TRANSLATION there was no change (etc) or decrease in weighing that very person, when alive or dead, tay determination that the soul is the same as the body etc is well-established " Then, Kear, the Kumarashramapa, said thus to Pradeshi, the king " Have you ever (secn) a Jcather bag, before blowing or before beiog blowa ?" "les" “Is there, Pradeshı, any chango (etc) or docrense in weighing that leather-bag when foll (with air) and when empty "No, it is not possible" * So also, O Pradesh, the increase or decrease of a soul 13 not vlopendent on wer ghing when a person is) alıve or dead, and so thero 1. no change (etc) or decrease So, believe, you, Pradealii, that (ate), 28 Then, Irade-bı, the king, and thus to hesi,tho kumorashramana "Verily, sir, this 19 (eto) lapponi Certarnly, mir, one day, I way(etc), when ( upto ) brought a thref Then, I obeerped him on all sides (of l.19 body) I did not see the soul tliere Then, I cat him into twoand observed hum on all sides, I did not see the soul there In that way, I cut him into three, foar, anıla namixer of piece, but I did not seo tho soul there If I cnt a person into two, three, four, or numbor of pieers, and eco tbo-ool. I wonii! believe that the soul (ete) bat a, kir, I cut person into two, tbree, fons, or number of pieca, ani did not eco the soul, my determipation that tho soul 14 the same as the body is well established " Thon, kesi, the Korgra hrams, said thus to Pradeału, the king: "lott Pradeshi, Aro a greater cool than that wood.cnttor" " Iow, a greater cool, siri « Pradesh, there were certain persone, Jerous of getting fuel, and cruins < (their) livelihood hy fuel, who, rearching for fuel, laro ·to one THE TALE OR PRADESHI 33 ing taken fire, and a fire-pot, entered a forest of foel. Then, thoso persons, camo up to such a part of the forest) where there were no villages, thore they said thos. person: “We shall enter the forest of fuel, O loveblo lilo goda, (and) you prepare food for os, taking fire from this fire-pot. If fire from that fire pot gets exlioguished, you may prepare food for us, by taking fire from this wood, saying so, they entered the forest of fuel Then, that man, a short time after that, thinking that he might propero those men's food, went to (the place) where there was that fire-pot, (bnt) saw that the fire was extinguished Then, that man went (to tho place) where thero was that wood, and observed it on all sides, but saw po fire there Then, that porson girt up his loups, touk au axe, and cut tat wood into two, and obscrved on all side, (uut) kaw fire thero In the same way, he cut it joto a number of pieces, observed on all sides, (bat) saw no fire there Then, that man, hrying cut that wood into two (etc.) or number of pirces, (and) pot seeing tho fre, being fatigued, gloomy, tired, and dejected, threw the axe on one side, un irt hue loins, and said thus Ob, I have vot prepared those persons' food I' And saying go, his medtnl activities being destroyed, thrown into the ocean of anxety and grief his palms placed on his face, exgrosed in the feeling of affliction, and his even fixed on the ground, began to meditate. Then, those persons cut wood, and camo up (to the place where there was that mod, and seeing him, with his mental activities destroyed (utc) and meditating 2010 thos " Why are yon, lovable liko godle, with your mental activities des. 3 no ·34 TRANSLATION troyed, mcditating?" Then, that man said thus, " Then entering the Eorost of fuel, you, lovablo like gods, said this to me We, lovable like gods, onter the forost of fuel Then, some time after that, thinking, I will prepire food for yon, I went (to the place) where there was the fire (etc), and thus I am meditating " Then, one of thoso porsons, who was shrewd, skilful, learned (etc upto and well-instructed, said thus You, lovableliko gods, go and come soon having bathed and given offorings (etc) meanwhilo I will prepare food," saying so, he girt up his lons, took an axe, preparod an arrow (Iako sticl) churned the Aranı (Wood) with the arrow, struck fire, kandled fire, and propared food for those persons Then, thoge persons, firving hatbed, and given offerings, (etc upto ) having dono propitiatury rites, camo up to the place) where there was that men Then that brought plenty of food, drink, dried fruit, and sweets, when those persons were comfortable, seats Then, those peisons tasted and relished that plenty of food ete After they had taken tiotr food washed their hands and mouth, and were clean, and quite puro, they said thus to that porson 'Yon, lovabloliko gods, aro dall, faoluli, illiterate, igaorant, and uninstructed, that yon desire to see fire in wood, cut into two (otc )" Duo to this reason, o l'radesht, I said so, that you, O Pradeshi, arc a ligger fool than that wood-cutter 29 Tien, l'radesh, the king said thus to Kcsi, the Kumarashiramaca "Is thus proper, air, that I should do reproached with all kinds of repronches, blamed with all kinds of contotoptuous words, such unsalts, and tadata in the midst of such a very big assembly by you, who man geated on DICO ·“Sir, TIE TAL O PRADESHI 35 are so shrowd, skilful, wise, clever, much-talented, welltrained, learned nod ostructed ?' Then, Kesi, the Ku. marachiranana, said thus to Pradeebi, the king "Do you, Pradesh, know, how many courts are there? I know Thero are four coart. They aro the court of hshatriyas, the court of Hopseholders, the court of Brahmina, and the coort of Sages" " Do you, Pradesh, know what modes of popishment aro laid down in those four courts r' 'Yo, I koon. One who offends the court of hshatriyas ay deprived of his hands, feet, head, or porced with a pole or deprived of buy life by ono blow and his head sovered from lus body as a peak from a mountain Ono who offends the court of the houscbolders 13 burnt in fire, wrapped in a barl-covering, or chaft One who offend, the conrt of Brahmins 16 rebuked by popleasant, distasteful, and disagreeable words, and braoded with tho sign of a pitcher or a dog or ordored to go out of the country One who oftepds the court of sages is rebuked by unpleasant (etc) and diangrocable words " " This, you know, Pradexbi, and set you bebayo adversely, crookedly,, antagonistically, contrarily, and contradictorily towards mi 1 Then, Pradesh, the king 1911 thas to hesi, the homara-bramann "It first I con Tesord with you in the debals in that way T) on, such I thought and determination arose in my mind 'I shall gain knowledgs, condact and perception of condach, Laith and perception of faith, soul and pesorption of pool * 1 ball leave adrerrely (rte ) and contradictorily towards this man" so doe to this cater, I acted adveruly (c) and contradiclorily towards you, lonable lite gode " Then, her, the Ketrarwiramids said thus to ·36 TRANSLATION ero Pradeshi, the king “ Do you, Pradeshi, know which are the dealers ?" "Yes, I haow There are four kinds of dealers Ono giyos something, but does not behure properly, ope behares well but does not give anything, one gives and behaves properly, one does tot give and does not behave properly" "Do you, Pradeshı, know of those four dealers, who rightly dealing and who aro not rightly dealing ?" "Yes, I know In them, ono who gives and does not Leliavo į roperly is a right Jealer, in thern, one that does not gire, bat behaves properly 19 a rigut Jexler, au th , oue that gives and behaves properly is right dealer, in them, one that does not give and does not behave properly is not the right dealer" "So also, you are a right dealer, you are not, Pradeshi, one who is not a right dealer." 30 Chue, Pradeshi, tho Ling, said thus to Kos, the young mouha "You are, or, (50) very shrowd, akilful (ele) and well instructed. Aro you able, or, to show mo the soal by taking it out from the body as the Amalan Irmit in any palm ?" At that time, not far from Frade shi, the king, wind brose and grass and plants begin to shiter, tromble, more, shake, collide and mako sound, and got changed into those rctirities, (of shirering, trembling, etc) Theo, her, the homararlira mana, mid thus to Pradeshi, tho king, "Do you nee, king Pradesli, theoo grans and pinots shivering (etc) and gettio che ognd into the activities "" "Yes, I reg" "Do you, I'ra deshi, know which god, demco, serpont, Kinnars, himpuruba, great serpent, or Gandhatra morus tragras and plants 1" "Yes, I lnor. So god (etc uplo .-), or fixn.

·AD TIE TALE OF PRADELEI. 37 dharva noves them, at is the wind that moves them "Do you Pradoshi, see the corporal form of this wind which has forms, desires, passions, infatuations, velocity, tainty of the soul, and a body ?" "It 18 not possible ?" It you, O Pradoshi, do not see the corporal form of this wind which has forms (oto upto ), and a body, how can I, Pradeshi, show you the soul like Amalaka in your hand ? Certainly, Pradoshi, a Chhadmastha (a man of incompleto knowledge-) person does not know and seo all the aspects of ten things They aro merit (a medium of motion to soul and matter), demont (* medium of rest to soul and matter), space (in which all things rosido), sool, whon detached from the body, atom of matter, sound, Acent, wind, knowledge whether a per con will become a Jina or not, knowlerlge whether thin (person) will end all the niseries or not. Only ono, in whom hnowledgo and faith bavo boca generated, an Arhat, A Jin, a Karalin Laows and see all the aspects of these thingo) Thoy are merit, ( etc upto ) or not. So, believo you, O Pradesh, that the soul is different, etc." 31 Then, that Prolehi, the king, said thas to hosi, the Kumaraplıramana .Sır, hare the elephant and tho hanthu pople of the same (size)?' Yes, Pradesh, they have souls of the samo (A510)' " I. at not really (a lact) that the funthu hias spaller ortions, maller activities, smaller pasions, and lesser food, bodily are, I reathing in, breathing out, and prosperity than the lephant ? So also, las the clephant Ligger actions, bigo Ker activities, et, than the Kuntho * Yos, Pradesh, the Kanthu bas smaller actions, etc. tban the elephant, ·TRANLATION person enters the and the elephant bas bigger actions, etc. than the Kurtlo." "How, sir, are tho souls of the Kantha and the elephant equal (in size)?" "Pradeshi, suppose there is a certain chamber in a mansion carved out from rooks, which is solemn (etc.). Now, some interior of the chamber with a light or * lamp. He shuts on all sides the panels of the doors in the cham. ber firmly, strongly, and without a breach a hole, and in the right centre of the chamber, lights the lamp. Then, that lamp brightens, illuminos, warm, and enlightens the interior, but not the exterior of the chamber. Then that person covers ap the lamr with an Iddaraya (a cover of a lump) then the lamp brightens up only the interior of the Iddaraya, but not the exterior of the Iddnrays, and not the exterior of the chambor, So also, in the cree of Kilinja, Gandnmaniyaka, hamboo-baskets, Adhaks, ba)f. Adhaka, Prastbaka, half-Prasthala, Chaturbhagika, Aohtabbagika, Shodashika, Dvatrimshika, Chatphshashthika and cover of the lamp. Then that lamp would brighten up the interior of the cover of the lanp, (but) not the exterior of the cover of the lamp, not tho tarior of the Chatuhshashtika, not the chamber, not the exterior of the chamber, So also, Pradesbi, the soul also culivens up that type of body, got as a result of actions in the previous birth, whether amall or big, hy innumerable particles of soal. So, believo, you, O Pradoshi, that the soul is difiorent, etc." 32. Theo, Pradeebi, the king said thas to Kesi, tbe Kumarashramana: "Certainly, sir, it was the faith, (etc... upto) sad the religious quest of my grandfather_that the soul is the same as the body, and the soul and the ex- ·THE TALE OI TRAPESI11 39 Iron 1 Iron ? 211 sell body are not differeut After t! at my father's feath was also this After that my faith ( etc apto apd re ligious quest_also is this So, I, shall not leave the family.cupported faith, brought down by a long series of ancestors' Then, kes the humarashramapa, eaid thus to Prade-lit, the kipg Dont you, O Pradesli, repent afterwards Jake that man who carried a load of " Who was that man who carricd a load of "Pradesin, certain persons desirous of wealth rch of wealth, greeds cf treulth longing for wealth, thirsty of wealth, in scarch of wealth, tıhing a platy of merchrudise for sale takın, a lot of food drink and Provisions for journey entered a forest, where there were no villages, which was unfrequunted (by sep), and had long pathe Then, those person", baving como up to somo part of that forest, where thero were villages saw a great iron-bine, with big and small layers, opened up, and very deep Beng very iltased aud satisfied in heart, they called each other and said thus "O lovable lihe gode, th19 iton mino 19 as desird, plea tapt, (utc) and as wished for So it is benedical for og to bind this load of iron, saying so they agreod with each other in this matter Tbey bound the load of iron and startod as before Then those personiy laying come up to some part of that forest, wbere thero yılloges enw a great tin mibe, prend sido on all des with iron ct and baring called one another, said thus" This tin mnipe 18 as wished for. Even with little tio much iron can be had. So, at 13 beneficial for us to Lind a load of tin, lesying the load of iron," saying Bu, they agreed with each other in this matter and left no Wero DO otc ·40 TRANSLATION me, or the load of iron, and bound the load of tia Thero, one person was not able to leave off the load of ron Thoso persons said thus to that man 40 lovable lika gods, this is a tia mloe, etc, apa much jron can be had So, lovable like gods, leave this load of iron, and bind a load of tin Then that man sasd thus "O lovable like god«, this aron has been carried by une froin a long distance, it has been carried by me for a long time, 0 lovable like gods, it is bound with strong knots by 0 loyable lule gods' It 10 not houod loosely, o lorahlo like gods, it au bonnd by hard knots, O loval lo like gods! I am not able to bind a load of tin, leaving off the iron one' Then, as those persons could not persuade that man by telling many na-rativos giving procepts, thoy started as botoro In the same way, it happened in the case of a coppermide, silver 4100, gold-mine, jewel-ame, and dramoudmino Then those persons came ap (to the placo) Thöre there was ther country, and their respective cities, and mado enlc of diamonds, and got a number of servants, mand-servants, cows, hoffaloeg and sheep, got congetrated lofty erght-floorod palaces, and having bathed and girou offerings, being given a dancing and a trent on the terraces of (thur) excellent palaces, with thirty-two types of dances porformed by ercellent young womes, with the leads of droms being sounded, liyod enjoying all the desired pleasures of sound, touch elc Then, that man, with the load of iron, cams up to the place) whoro there was his orn city. Taking the load of iron, bo mado & balo of iron, then, paling consumed and exhausted the uttle mopoy (obtained) from it (the sala ·TIIY TALE OF PRADESHI -ominoat signs of iron), saw those persons on the terraces of their palaces, enjoying etc.; and (then) said thus 'Oh, verily, I am unfortunate, einfal, unsuccessfal, possessed of illomwas marks, shamolnas, penniless, bora on the fourteenth (Tithi) Jsvoid of merit, and possessed of evil and IE I bad listened to what (my) Encods, casto-people, and near relatires told me, I would also have been objoying on the terraco of (nıy) palaco" So, for that reason, Pradeshi, I said "Dont yoo, O Pradesh, repent afterwards like that man who married a lund of iron 1 33 Thus, that Pradeshı, the king, being enlightened, saluted hesi, tho komarachromana, and said thus: "Cortainly, air, I shall not ropent liko tbat person who carried the load of iron So, I desiro to hear from you the religion expounded by the Kevalin (tlo Jina), lorable “As you please, lovable like gods, I do not object to it " The religioos discourse was given as to Chitra, and likewise be took tho rows of a house holder, and then ho thought to go (to the place) whero there was the Seyatiya town. Tico, ho the humara. shraman,, asid thus io Pradesbi, the king : “ Do you, Pndesl.), know how many teachers are there ou Ikaw, there are three teachers They are trucber of arts, then teacber of handicrafts, and the teachor of religion "Do yoo, Pradohi, Tnow what obrerranou of modesty is the made towards each of the three trerleri "Yes I know The teachers of erts und handicrafts (are to in rerrel) by borsmeering and werp ing, Iringing tluwer Irfore (them), Ig lathing (lbum) tv sloralag or by feeding (them), by giving (them) plenty of gifte propery for (iber) maintensong liko godi tho ·42 TRANSLATION (living), or by granting (them) such allowances as would enable (them) to maintain (their) sons, groadsons (and others) Whore ører he sees the religious teacher, he should saluto bow down, welcome and honourbim, and adore lim as an auspicious and blosscd deity, or a Chatya and should offer voobjectionable food, drinh, dried fruit and sweatmeat, and should invito him to take articles for 1199 (to be returned after use) woodenseat, wooden planks, beddings and mats" "You, Pradesh, know (all) this, and yet, having behaved towards me adversely (etc), and without beggiog my pardon for it, you desire to go to the place) where there is the Soyaviga town! Then, Pradeshı, the king, said thus to hesi, the humarashramana “ Certainly, sir, such a thought irose in the 'certainly, I have belaved adver sely (etc) towards (hum), that lovable like gods, but (to morrow) at dawn, the night harus turued zoto morning. (etc ) (the sun) shimng with brightoess, being surrogoded by the retinae from the haroin, after saluting and bowing down to him), tliat lovallo Jule gods, I would certainly, again and again beg pardon, with propor modesty, for this (behaviour of mine),' saying so, he returned to tho direction from which he had come 34 Thon, that I'radeshı, the king at dawn, when the night had turned into morning (etc.), and (tho sun) shining with briglitoess, pleased and satisfied (etc ) 10 leurt, wont ont 13 huniha, sarrounded by tro retinuo from the harem, and (approached) hy five modes of approx ching (a holy person), salated and sowed down (to hesi), and again and again begged parlou with proper podesty ·TIIL TALC OR PRADESHI 43 for that behaviour Then, hesi, the Kumarashramana, expounded religion to hing Prade-his wires led by Suryakanta and that very big (and respectable) congregation, that great assembly. Then, Pradesh, the hoog, having board and thought religioa, baving risen, stood up, and plated and boxed down to kous, tho Kumarashramana, desired to go to the place) where there was the Sayrıya town. I ken, hoci to humaraskramana, said thua to Pradeshı, tho hig: "Don't you, O l'rade 1.. having first becomo boiutiful, become unbeautiful afterwards, the a forcar-region, a dancing theatro, war-cano-e rushing-factors or a thrashing yard !" “How that air1' When a forest-region stands much beantified by Inaves, Howers and fruit, and slupos with the lustro of green vegetation, the forest-region becomes bantiful When there are no leasea, flowers and frost, and it does nøt shine with the Instre of green vegetation, aud dor not stand so beautified the forest-region standa as if ladel, worn out, withered, with (1«) yellow Icaves fallen dowe, and with drs tree, then, the forest region dx not remain beautiful Whico, in the theairr, it 15 nung, played opon, danced, langhed and sported, at Immes beautifal Tihen, is the theatre, it is not nung (etc) and sportel, it does not remain irautiful Whca in the sugarcane crushing factory, it in cut, «plit, boile, drunk and given, it becomes legatifel Il len in the 1r cana-crushing factory, it is not cut fric), it dorg not reinain beautiful. 11 hen, in the thrasling yard, it is agitaal (ly). (and corn 1) crushol, rnbed rami (lt kaown), azten drank an! pises, it will ful, whes in the thrashing part 1 agitate (mtc) ·lu a TRANSLATION. it does not remain bean'ıful. So, doe to that Caboni, I gaid, O Pradeshı, Don't you, O Pradegbı, laving first become beautifal, bocome anbeautiful altorwards, like a forest-region or (otc ).' Then, Pradeshı, the king, said thus to Kess, the Kumarashramana "I shall not, elr, become first beautiful and afterwards unbeantıful, ithe a forest-region or (etc.) thrasbing yard. I shall divide the soycn thousand villages, Soyaviya being the chof town, I shall give one part to the arıny, I shali put one, the store-house in I shall give one to tho harem, and with one part, will make a very great building of the shape of one carved rock. Thiere, getting prepared plenty of food (etc) by many persons who wonld be given maintenance, food or wages and distributing that food (etc ) among monks, Brahmins, mendicants, wayfarers and travellers, I would live (ob sorving) many vows as the Shilarratas, Gonavratas abstinence, Posadha fasting etc," saying so, he retorned to the direction from wbich he had come. Then, the next day (eto), when the son wag) ehiding with brightness, that Pradeshi, the king, dividod the soren thousand villages, Seyaviya etc into four parts. He gavo one part for the army, (eto ) and got prepared a building of the shape of ono carved out in a rock, sod lıyod thore, gotting prepared plenty of food by many men (etc), and distributing it among many monks, etc. 35 Then, that Pradesh, the king, lived as a Jain, knowing the soul and non soni (जीव and अजीर) From the time that Pradeshi, the king, had become a Jain, he lived caralegg of the kingdom, pation, army, vehicles, treasury, store bonne, city, barem and the country Then, ·TITE TALE OF PRADESET this kind of thought arose is the mind of his queen Suryakanta From the time that Pradesh, the king, has bocomo a Jain, he lives careless of the kingdom, the nation (etc.), the harem, myself upd the country So, it 19, cortainly, botter for me to live, myrelf managing and ordering the royal dignity, having placed Suryakanta, the priace, on the throne, after killing Pradeshı, the king, by the use of any weapon, fire, Dlantra, or poison,' saying so, che thought (determined) this, and called Suryakanta, tbe prince, and said "From the time that Pradeshı, the king, has become n Jain, he 'Ives careless of the kingdom, bation (eto ), harom, myelf, the country, and bowan sensoal pleasures So, at 3 belter, Oson, for you to sit on tho throne, and napago and order the royal digasty yourself, after calling Pradesh, the kiog, by means of any weapon, or etc)' Tbon, Suryakanta, the prince, an addresaed by Saryakuntı, the queen, did not heed or cure for this matter, but stood silent Then, this kind of thought aruto in (the mind of) Suryakants, the queen * Let not Suryakanta, the prince, roycal this, my sccrct, to l'ra leals, the hing," aying so, slir remained watch ful of the efects, eccrcts, priracies, faults and weaknesses nt Pro leshı, the king Then, ono dny, Saryabantn, the queen, knew the weaknreg (teak point) of Pro leabı the king, and having kpom it, she adopted the racans of poisoning food (ete ), srcement, all to clothes, Kent, farland. and ornaments and offered those poisoned food, clothes (etc )an omitents to Pradeshi, tho king, whico Bir hallatbed (ete), performed projitiatory rte', and 1135 on a comfortable seat, and (thua) he tried to kill (hım) ·46 TRANSLATION Then, that Prdeshi, ul #king, having taben that poisoned food etc, 3 sovere, excessive, sharp, barsh, bitter, force, very distrosaing, painful and anbearable bodily pain was produced (10 the king's body), and ho lived suffering from burning sensation, his body being affic ted with bilious fever 36 Then, that I'radeshı, the king, knowing himself Clieated by Suryakanta, the queen, (but) not blaming (her) oven in mind (thonght), went (to the place) where there was tho Posadha Shala (Upashraya), having gone there, he swept it, inspected the latrines and urinals, spread the grass pat, sat on it, and facing tho east, 32tting in a cross legged pose, giving a turn round his head by raising (his) carity formod by his palms ovor (118) herud, said thus “My salutations to the Tirthamkar1s (etc), who have attained (the state of perfection)! My glutation to hesi, the Kamarashramana, my religious preceptor and teacher ! I, here, bow down to him there May he, thorc, sce me here, saying so, ho valuted and bowed down "I have, formerly, given up doing grogs jojary to beings etc (apto attachment to riches, ya the presence of Kosi, the Kumars-hramana So, now, I give up doing all kinds of 1ojary to being oto (opto ), attachment, all anger (upto ), the thorn of falso faith, and activity which should not be done, and I give op all food and four types of eating till I live, and as discages etc might louch my body, I ahandon that by lust inhaling and exhalog breaths 8y10g 10, after having conleased his sins) and yowing not to repent (them), having attained tho concentration of mind, died at his proper time and was етеn ·THE TALE OF PRADESEL, 47 born in the Saodhnıma halps--the first beaven, in the Sariyabha Vimana in the birth place of fode, as in the description Then, that god Sarıyabha, as soon as ho was born, gol five Linds of perfection and fullness It 18 perfection in food, body, senses, respiration, and speech. So, thns, way that divine power, diyine godly lastro, divine godly digoity got, obtained and gerured by Suriyablia, the god (Here ends tho specch of Lord Mahnvirn) 37 “How long, air, is the stry of Surigabla, the god, destined (in heaven)?” “Gautama, it 19 destined for four Palgoparnas." " \There will that Sariyabha, the god, 89, or bo born after the end of his lifu, his birth (as a god), his etag (18 heaven), and fall in degradation from that sorld ?' “Gautama, in the Bahavıdeba country, in the family which would be like this it will be Tich, lustrous, big, poesceeing Fast and spacious buildings, beds, rcata, cars, and vehicles, pose 910g much walih, gold, and silrer, engaged in ruoney making porrota, offering plenty of food and drinh, possessing many sortants, maid acrtants, cows, buffaloer, olieep and tany (other things), unbeaten even by many persons (in power and pil), there, in some family, he will be Then, from the time that the boy would be still in the womb, the faith of his parents in rcligion world be very firm Theu, fali uino taonthe having been completed and a seren and hall night Jaring clapeed, the child, with tender bande and feet, with (11) by endowed with full tiro renset without defects, pusessing auspicious sigas and marks, with all (bio) limbs well-formod and beautiful, complete in relornas son ·on 48 TRANSLATION. • breadth, hoight and thicknoss, with a figure pleasant like the moon, charming, and pleasing to ace, would be born. Then, his parents would perform the Sthitipatita ceremony on tho first day of his birth. On the third day, thoy would perform the Chandra-Soorya-Darshanika cere mony. On tho sixth day, thoy would hecp awake account of Jogarika. Tho cleventh day having passed, and the twelfth day having como, tho parificatory rites after child-birth being over, after becoming clean, and (the precincts) being washed and besmeared, they would canso to be prepared plenty of food, drinh, dried froit and sweetmeat. (And), having invited friends, custo-peo. plo, nenr relations, neighbours and servants, and then, having bathod and giren ofuerings (etc.), adorned and having taken comfortablo seats in the dinner-hall, they would enjoy, tasting, relishing, cating and sharing plenty of food etc. with friends, caste-people (etc) and servants. After having eaten and buying washed and become clean, and got purified, they would honour and rogpoot the friends, coste-people (etc.) and sortants with plenty of clothes, scents, garlandı, and ornaments, and say thus in the presence of those very friends otc.) and servants: "An from the time that this child was still in the womb, (aur) faith in religiou has become firm, let his pama be caufas. Then, the parents of that child als would christen him-as afaz-zaffar (ie, twice) Then, his parents would perform in dne order, with a great deal of pomp and dignity, the coromonics of Sthitipatita, Chandra-Soorya-Darshanika, Dharma-Jagarila, christepjpg, first-feeding, first-attering, every monthly) birth day, ·THE TALE OF PRADESHI 49 first walking, punching the years, yearly birth-day, (first) showing, and many others as of pregnancy and Tolating to birth 38. Then, that child class surrounded by fire norges tiz, nurse for feeding mulk, for bathing (hım), for decorating (hum), for fondling (hım) on (her) lap, and for making him play, and by many other maids from hirata country, dwarfish maids, hulap backed aids, maids from Barbara, Bakusha, Yona, Pranhava, Isina, western countries Lauka, Lakura, Dramila, Sambal-dyipa, Arabia, Pulinda, l'ahyana, Bahala, Durunda, Slabara and Persia, dressed in various fashione, both native and foreigo, (and some) areased in their native fashion, able to know the gestures, thoughts and desires (of the child), clever, okulfol, and modest, and (also) surrounded by a group of maids, a group of young women, a biod of eunuchs, chamberlatas and elderly seryante, (and) borde from hand to hand, being tossed, being claaped from ons body to another, being treated with bioging, heing fondled, embraced, closely embraced, caluted, and kised, and walking with the help of others on the fluor studed with gom", will be comfortably brought up like an excellent Champaha treo dopositeit (grown) in a mount3D cave, noexposed to wind and obstacles 30 Then, the parents of that boy cafaat, knowing that he had grown a little older than eight years, will take lita lo teachor of arts with a great deal of pomp and digaity at : tino when the date, the part of the day and the constellation would be auspicion, after laTIDS hatbed (him), sal roads him gito offerings and do any picious migas and propitiatory sites, and decorating (hım) with all types of ornaments Then, that teacher of arts ·50 TRANSLATION will instract and teach that boy zafia sorenty two arts beginog from writing, and ending with the art of (forecasting a famine or otherwise from the notes of birds, the chief being mathematics, and thu Sutrag and their meaning They are writing?, mathematics3, the art of changing dresses5, dancing, ainging5, tho art of playing on musical instruments, the art relatiog to sounds?, the art of playing on drumg8 (or lotus like instruments), the art of beating time accordiog to measures , gamblingiº, eloquencel], playing with dr0013, playing chess 18, the art of protecting the city 14, the art relatiog to the rocognition of wator and carth 25, the art of prepariog foodic, the art of knowing whetber certain water 19 skuted to health or pota?, of dressing18, oE anointing19, of making and using a bed 20, of forming the Arya metro31, of making ) riddles38, of (understanding) Magadhi33, of (knowing) Prakrit verses24, of sopg926, of vernosac, of porifying gold and silver 37, of testing gold38, of preparing powders (like saffron and Gulal)39, of (putting on) ornamento: o, of adorning ladies 8 1, of (knowjag) the characteristic signs of mon32, men33, horse:34, elephants 35, bullockg36, cocks37, umbrellago 8, stayeg38, sword:40, gom:41, Kaklo jowol (ased by a Chakravartz king)43, architecturats, the art of town burreying44, o camping the army45, of spying+8, of counter-spying*1, of arranging tha army (in the field) $, of counter arranging the army , of marsballıog the army in a wheel forn 50, of arranging the army in the form of an sagle 51,of arranging the army in the form of a cart69, the art of fightiog$ 3, of fighting a great battle6%, of deadly fight 55, of bone fight58, of fist-fight57, of wrestling 88, of fighting with whips WO- ·THE TALE OF PRADESHI 51 38901 one, (which appear like oroepers), of arrow throwing&o, o£ fedcing61, of archery89, of melting gold and silvor 63, of wasting golde 4, of playing with thread985, of playing with a ballet, of playing with lotus-stalks 8", of piercang the wings (of a flying bird with an arrow), of piercing an army', of charms to make a dead person) alıve70, of showing oneself like 1 dead person?i, and the art of (forecaating a famine or otherwise from the notes of birds 7 a Then, that teacher of arts, having instrncted and taught that cbald cup the seventytwo arts begining with writing, and ending in the art of (forecasting a famino or otherwise from) the notes of birds, the art of mathematics being the chief and the Satra, and their meaning, and texts by actual prac. tico will bring back the child to bis parents Then, the parents of the boy will hopour and respoct that teacher of arts by giving bim plenty of food, drink, driod fruits, swcotmeat, clothes, scents, garlands and ornaments and will give him plenty of gifts fit to toaintain him for his life, and theo, he will be die missed 40 Then, that Iad gaan, baring passad his boyhood and the stage of a pupil (who is taught), traving attained youth, and hating become well torsod 17 noventy mo arts, cspert in eighteen kiads of nahiyo languages, and his nine sleeping limbs baying beca walened ap, fond of posic, clever ia bingiag and dancing, patting on nice dress fit for (vinting) tbe huose nf love, clover in keeping a proper galt, smile, talk, standing in love talks, and use in employlag guitable costey, will become a bobter oo borse ( luck), on elephant, a wrestler, a lighter with his arms, capable of fall enjoy beat of ·52 TRANSLATION any of the pleasures, and adventurous, will more aboat at any odd hour Then, the parents, knowing that the lad aufder has passed his boyhood (eto, upto and moves about at any odd hour, will nyito him to enjoy plenty of food, drink, resting house, clothes and beds (Bat) like a blue or red latus or (etc.), having a hundred thousand petals, born in mud and grown in water, which 18 not smeared with the dart of mod or water, the lad Gita also, born in several pleasures, and grown up in enjoyments will not be nttached to friends, cisto people, near relations, nerghbours, and servants Verily, he will have the perfect religious kpowledge from old ascetics possessing merits as desa cribod (in tho Shastras), and, (then), getting shaved (as 3 monk) ho will renounce the houso-holder's lifo and become a houseless (monk). He will becomo a liouneless (monk), walking with care and attention (upto. - ), and shining with lastro like fire in which good offorings are brown. Thon, that worthy one, parifying himself with the highest knowledge, highest (lut such) faith, highest condact, housing, onting, straightforward noss, tenderness, humility, forbearance, protection against bips), emancioption, and by the highest path of Anlvation, the result of all kinds of restraints, austorities and good deads, will bo produced in hun the endless, highest, entire, complote, cler and unobstructed perfect knowleigo and Tiron Thın, that worthy ono will be an Arhat, Jos and a heralin, and know the #tato of all brings including that of gods, human being and demons It 13 coming (of people into this world i. - birth), going out of tho world i odcatb), staying (in this world), falling (of a heavenly or bellish beide 00100 ·THE TALE OF PRADESHI 53 1 from that position ), birth of heavenly or internal beings), thought, deel, unger working of the mind, des troyed (actions-Karmaa), enjoyed (actions), deeds Jone openly, deeds done secretly,-be, the worthy (of liberation) and omniscient, will live, knowing and seeing all the activities of all the worlds and souls, generating out of the union of mind body and speech Then, that Kovalın alaa, living and outing in this way, baviag loved on this way, having lised in the state of Kevalın for masy rainy seasons (o years), having enjoyed the ro Masong of his life, will abstain from taking food, and will drop many types of meals for fasting He will resort to that gonl for which anke 19 observed padity, complete sbaring (18 a monk), palling out of hair, coli bacy, non bathing, not cleaning of leeth, barc-footed ness, sloeping on bare ground, on a wooden plank, going out to others' houses, having obtained (food etc) or having obtained with insult, honoured, dishonoured or disrespected by others, getting censure and contempt, (for the attainment of which-) for which sake varios kinds of twenty two unpleasant miceries and givine calamities, causing pain to the senses shall have been born (by him), and bo will attain perfection, will be awakened (anto knowledge), will be liberatod, will be emancipated and will end all the miscris (of birth and death), with his last inbalation and exhalation: 41 "80 it 19, 41,30 it 19," said tho senerable Csatama to lord Val atira, and salated and bowed down to him, an 1 lised partying himselt by abstinence und diteritis END TIIK TALK or t'AAT EHI IS > 1XISTED

·NOTES.
THE TALE OF PRADESHI
1 Gast इन्द्रभूति गौतम, the disreple of Lord
महावीर asks his preceptor as to how the god सूरियाम
(स सूर्याम ) obtained godhood, and who he was en
has former barth सूरियामेण Inst Sing of सूरियाम,
the soul of King Pradeshı, born, in the 1st heaven,
as a god, in a celestial abode called Suryabha
Voc. Sing of भन्त (स भगवन्त) Generally, thus word
is used an addressing holy persons, and may be
translated by words like, • Venerable, holy, or
revered sir" दिव्या (स दिव्या ) divine देविति (स
देव + ऋद्धि) power of gods देवजुई (स देवद्युति) lustre
of gods. देवाणुभाये (स देव+अनुभाव ) prowess of gods
किन्ना' (सै केन) by Wiat (means)? लद्धे (से लब्ध )
got पत्ते (स प्राप्त ) obtaned अभिसमनागए (सं अभि
रामन्वागत ) Lecured पुष्यभवे (संभवे ) in the former
birth किनामय (य विनामक ) of what name? गोत्तेण
(स गोगेण ) by family कयरसि (से कतरस्मिन् ) in what?
जापः (रा यावर ) In Jaun literature, this word stands
for a certain description given elsewhere, and at 15
user to avoid the unnecessary Icngth of a work
It is trunslatel by "upto or etc'संनियेससि (स
संनिवेशे) in
a regirence
दया (स दवा) indeclhu
able past part, from to give-having given u
( मुख्या) Haring eaten. विधाः (से हरा) having

·THE TALE OY TRADESTI 55 or 'n done. FARFETT (# Trafiem) having practı ed. GETTET (4. AATETU) of one possessing such merits, ns described in Shastras. समणस्स (स श्रम- TRT) of an ascetic or monk. HTERT: (* ALTR) of & Brahmin or a learned person Jain monks explain it as #7+ EWT ( 21.6L), do not kill-those lenried persons who believe in the principle of TEET, especially Jang, safrag: ( 31. ) acar, the presence of; to be translated here, by the word, .from.' Tafa (TAT) cven one. fi: (Brån ) noble. fra: (1. TAL) religions. greu ( 77977) literally, 'good tord," here, precept or discourse UT: ( TI) having heird Fur: (u farzipa) having listened (to). 2. Gist: Lord herdre tells his pupil na 112 tale of King Pradeshi, who lived in the town श्वेतवीता or श्वेताम्बिया of the country कयाध and uho ulas extremely irreligious and did not properly manage the taxes of his kingdom गोयमा. (स गौतम)० Gautama! The first paragraph 19 the questioning by Gautnmn to Lord Fanfic Yow, in answer to that Loni, itt addresses lum nao was the chief Kleuciple of Lord , he also called n ITT: is an cepicture nsel in the renee of cha' THE E ngret the recrel ascetic Lord Jahura. er ( 7 ) lasing callel पयासी Sad. l'ast tende of पद सेणं पाले तेणं समपण: In that time, in that cpoch. " (# ) here. TETA:

·56 NOTES moment (स. जम्बुद्वीपे ) name of the first island, of the inner merable slands in' the ocean. मारहेवासे. In (the country named) India-Bharata Kshetra, केहयद्धे... अणधरः in the province or country named Kekayaradha, where, as the com. explains, half the pon pulation was Anarya. (स केकयाधैं जनपदे) जनपद:- a country. होत्थाः ( स. आसीत् ) (there) was. रितस्थि. मियसमिद्धेः (स. ऋस्तिमितसमृद्ध.) prosperous (ः), peaceful (स्तिमित), and rich (समूद्धः) सेयचियाः the capital ol Lug Pradeshi-(स श्वेतवीता or श्वेताम्बिका ). पडिख्याः (रा प्रतिरूपा ) charning-that which uppeare fresh at etery -In Sanskrit it means + euitable'. तीसेः (स तस्या ) of that. पहिया: ( स रहि ) outsidc. उत्तरपुरस्थिमेदिसीभाएः ( रा. उत्तर- पौरस्त्ये दिग्भागे) the north-castern anglo of the directions, 2. é in the north-eastern direction, पत्थः (अन) Here, in thus place. णं (सन) u particle carrying no meaning, used as an expletive. Faradt: (सं. मृगवन) garden of that nume. उजाणे (स. उद्यान) a garden. रस्मे (स. रम्य ) charming. मन्दणयणप्पगाले. (स नन्दनवनप्रकाश ) like (पगासे) the नन्दनवन, the gurden of Indra सन्चोउयफलसमिद्धः (श सर्व+ऋतुकाल+समृद्ध') rich with fruits of all seasons. सुमसुरमितीयलाए छायार सध्यो पेय समणुयदे (रो. शुभारभिशीतलया पायया सन एय रामनुयद ) covered at all places us pleasant, Fragrant and cool shade. पासादिपः (री प्रासादिकः) pleasing, niee. Here, some of the description is cut oft. तरय (1) तर. परसोः (र्स प्रदेशिन् ) lit. Ling of a province, here it is a proper noun:Pracieshi.

·THE TALE OF PRADESDI. 57 महया हिमवन्तः (सं. महाहिमवन्तः ) the rest of the des- -cription is in the औपपातिक सून; great like the Hima. layas. विहरहः (रो. विहरति) lives. Throughout the book, the present is used for the past tense. fing सधम्मिट्ठः (सं. अधार्मिकः अधर्मिष्टः ) impious and sinful. अधम्मक्पाई अधम्माणुएः ( स. अधर्मस्ट्यातिः अधर्मानुगः ) notorions for his unrighteousness, and a follower of sinful ways (impiety). अधम्मपलोई अधम्मपजणणेः (स. अधर्मप्रलोकी अधर्मप्रजनन) looking upon impiety as preferable to piety, one who considers that impiety or sin is worth preferring to piety or धर्म (अधर्म प्रलोकी), and fostering heretical creed amongst people, spread. ing irreligiosity (अधर्मप्रजननः). अघम्मसीलसमुदायारे (अधर्म- शील मगुदाचारः ) irreligious in character and conduct. अधम्मेण चेष वित्ति फापेमाणेः (सं वृत्ति कल्पमान:) conducting himsclf by impiety. धृत्तिः livelihool or conduct. इछिन्दभन्दापयत्तएः (स. 'दन् छिन्द मिन्द ' प्रवर्तकः) encourag. ing the doctrines of "kill, cut, and break." चण्डे fierce. रदेः (सं. दः) Ravage. खुद्देः (सं. धुरः) low. सोदियपाणी (सं. लोदिनपाणी: ) (one) whose hands are smeared with blood. साहसिपः (से. साहसिकः) rash. उपाशणयशणमायानियडिफटकपडसाइसंपमोगपडुले: ( रा. उरकपनवयनमायानिनिटकपटगानिर्गप्रयोगवालः) clever (lit. full •of-ल) in chenting (उयान-jt also 'bribe'), fraud, trick, ( taking) revenge (निति ). (innking) plots, dereit, gaining by inngıc (mfatin it alio ineins business by iniring articles of info rior quality with those of superior quality, bot מממממ ·58 NOTES: as a king, generally, did not trade in those days, the other meaning is taken, t. e.gaining by magic, inspite of the fact that the com, does not agrec with that meaning.) निस्सोले: (सं. निश्शील:) devoid. of character. निव्वरः (सं. नितः ) devoid of any rows, २.t. not observing them निम्मेरेः (सं. निर्मर्यादः) not keeping proper dccorum, e.g. respect towards. elders and the learned (निर्लज्ज ). निपचक्याण पोसहो- यवासेः (स. निष्पत्याल्यान पौषधोपवासः ) one who has no vows like the Poshadha fasting. The, 11th, vow of a layman in which he has to abandon all sinful activities for a day and his to remain in a religious and holy place for fasting. It is observed on the पर्व days, the अष्टमी, चतुर्दशी, पूर्णिमा und अमावास्या, in all they are six days. पचखाण is the 10th row of a layman; it is the vow of abstaining from certain sins. दुपयचउप्पयमियपसुपक्खिसिरीसिधार्गः ( री द्विपदचतुष्पदमृगपशुपक्षीसरीसृपाणाम् ) of the bipeds . quadrapeds, animals (मृग) beasts, birds and reptiles) (सरीरुप). सरीसृपः one trutt walks by slitiinfri.e. a reptile. घायाए यहाए उच्छेयणाए (सं. घाताय वधाय उच्छेदनाय ) for the kitling, slaughter, and extermina. nation. अधम्मकेऊः (स. अधर्मरेतु) a sigunl of sinfulness, or a planet of sinfulness. पेतु banner, a planet, sign, or signal; here, a sign, signal, or planet. समुहिहेः (सं ममुरियन) arisen. अन्भुट्टेः (ग. अभ्यु- तिहति) ruses up-in respect. पउजदः (सं. प्रयोमयति-or प्रयुनरिक) employs. सयस्यः (स्वकीयस्य) of his own. वि.

·59 THE TALE OF PRADESHI as अपि (स.) यः a particle नो न+3 (a particle). सम्म सम्यक् (स), properly-well. न करभरवित्ति पयत्तेइ (स. न कर मरवृत्ति प्रवर्तयति।) does not use or manage the taxes and tributes. 3. Gist. King Pradeshi had a queen named सूर्यकान्ता, who had a son named सूर्यकान्त He was the heir-apparent and looked after the adminstration or the kingdom. रनो. (स राज्ञ ) of the king. देवी. queen, सुकुमालपाणिपाया. ( स मुकुमारपाणिपादा ) having delicate hands and feet धारिणीवण्णओ. (स. धारिणी- वर्णन ) the description of queen पारिणी The rest of the description of queen 71 is the same that of queen Enfauft, given in the first part of this राषपसेणियसूत्त. सद्धि. (स सार्धम् ) together, with अणुरत्ता- (स अनुरका) attached to, in deep love with अविरत्ता ( रा अविरफा ) not derond of attachment, t.e who never failed in love. इट्टे सद्दे रूवे जाव विहरइ (स इष्टशब्दरूप यावत् विहरति) lived enjoying all the desired (52) pleasules of sounds (music), forms, etc जेट्टे पुत्ते (ज्यष्ठ पुत्र ) the eldest son अत्तए (स आत्मन) जुयराया (स युवराज ) the her-apparent रजं च रदं च वरच पाहणं च. (स राग्य च राष्ट्र व वर च वाहन च) the kingdom, country (राष्ट्र), army, and the vehicles (वाहनम् ) 1754 includes the possessions outside his country. the tributary states etc. y means the country or the nation वाहन includes horses, chariots, elephants etc. कोसं च कोडागारः (स कोप च को- ष्टयागारम् ) the treasury and the store-housc (कोष्टागारम् ). son, ·60 NOTES a chario mat ( 11.27 367) the harcm. wita: (d. 1997) himself. 70 TATUT: ( 77. TITTATT:) looking after (present part, from afat3772 ) 4. Gist: That King Pradeshi had his cousin and charioteer named Chitra, whose counsel he always sought in every important malter Telaling to the state or lo humself. 9734- apie (waari) brother anal companion. fare: (v fr ) Chitra. FRET: ( tra ) teer Bat Chitra was not only a charioteer, but he was also the brother, and friend of the King. So he used to guide the King in many important and secret matters, as a secretary, would do; the word Tret nar be rendered by the word 'private secretary' in the case of four ( 216 ) rich. Het af (h. a 219fr ) not vanqui. shed ( 24 ) by_many with respect to power and pelf; le nnique among men, सामदण्डमेयउपप्पयाण- अस्थसत्य हामइविसारपः ( . Aquesta ima- Beratalazirea ) expert (fautes:) in (the use of) negotiations (tra), punishment (1e war-gus ), dissensions (# ), bubing (lit. giving as a gift-2017), political economy and deliberation (over what has been percived). Tour means have been thought in the ancient politics, for dealing with an enemy. The first is 14, 02 ] exceful negotiations The second is ETA or giving money, bere, in this book, it 18 *placed third in order, under a different name-34F.

·THE TALE OL PRADESHI. 61 The third is 3-or punishment-perhaps war. The fourth is to or making dissensions in the enemy's camps and winning over a certain part of it. These means were used, by turns, and in the case of failure of each one of them, the succeeding one was used; of course, some were employed even simultaneonsly. अत्थसत्थः (स, अर्थशास्त्र) the science of political economy. ईहामदः (स. ईहामति) It is one of the varieties of Afet, a stage next to perception i.e. pondering over what has been perceived for arriv- Jng at a correct judgment. उप्पत्तियाए वेणझ्याए क. म्मियाप. पारिणामियाए चउविहाए' युद्धिप उववेपः (सं. औत्पत्तिक्या वैनयिक्या कार्मिकया पारिणामिश्या चतुर्विधया पुढ्या उपेनः) endowed with ( 3 ) four types of intellect, viz: intellect capable of high imagination, which is unborn (traffet ), intellect generated due to modesty slown towards the preceptor and elders, which is got by training (antant), intellect which creates thought or impulse in the mind during the course of study, which originales after practical know ledge and experience (alia ), and lastly, intellect produced in old age ( miomat). Sitt: (1.77g) in kingly duties, t: 4. na (#. g) in family affairs. #g: (a Hày) in counsels Trg: (. Tg) in secrets. रहस्सेमुः (म. रहस्येषु ) in confidential matters. Faola: ( a. fang) in decisions. gefur (, atregeta:) worthy to be consulted. Afe: (8. fu) a small post or pillar, TALI: ( 3. 107: ) Authority.

·NOTES आहारः (स. आधारः ) support. आलम्वणं (स. मालम्बनम्) । prop, or support. चपरसूः (सं. चर) the eye; the very eye of the King. मेदिमूरः ( रा. गेमिस्तः) who had become the pillar. सव्वठाण सन्मभूमियातुः ( स. सर्वस्थान- सर्वभूमिराम) in every place and ground. लद्धपशपः (सं.लब्ध- प्रत्यय.) one who had got the confidence (of the King). विइण्णवियारेः ( स. वितीर्ण विचारः ) one who is permitted nnd commissioned by the King, to more about freely everywhere. रजधुराचिन्तपः ( स..राज्यधुराचिन्तकः ) meditating on the yoke ( 9 ) of administration of the kingdom. 6. Gist: Once King Pradeshi wanted to send a valuable gift to his neighbouring King Jitasatru: 60, he called his charioteer Chitra and. ordered him to carry the gift to that Kingutest: Kunala is the name of acountry, situated to the north, which had a capital damed Kunala; some believc, and in some yorks it is so stated that Kunala was the other name of Ujjain. Then the country Kunal, may be the modern Afalava. सावत्थी (स.श्रावस्ती) a town of that name in Kunala country. कोहए: (सं. कोष्टकः ) none of an ancient pleasure garden in the Savatthi town. चेइएः (सं. चैत्यः) a garden. पोराणे. (स. पौराणिकः) ancient. अन्तेवासीः (स.अन्तेवासिन ) living near, neighbouring. जियसत्तूः (सं. जितनुः) । King of that name. अनया कन्याइः (स. अन्यदा कदाचित). One day, on a certain day, at some time or other. महग्धं महरिहं विउल सयारिहः (स. महार्य महाई विपुलं राजा- ·THE TALE OF PRADESHI 63 88 A) very valuable, very befitting ( for a King), extensive (agas ), and fit for a King The words Era fita etc are synonmys vigs (# TEMA) a present, or tribute FETE (79-to preparc ) causal form, got prepared TĘTO (en man to speak) calls Here the present tense is used for the past The figure 2 in the beginning of a sentence, here, cennects the last verb of the former sentence "with this sentence, eg सगवेइ । २ (१e सगवत्ता) which means having called, to be rendered by joining the two sentences by 'und, or by then', or by 'having done so TU (HEH) of a great value gaur (# 39+at-to carry) Imperative 2nd sing carry or take away ! JE (fa) which those which are (ET 27) there are not for (a 79raffor) duties of the King Fanfar (2 k) actions •of the King or the state नीईओ (रा नीति used in plural) (state) policies qqete ( ZERT ) [state] transactions ताइ (स तानि) correlative to याइ विहराइ falec) imperative 2nd sing Stay-live i ferti (u faza) having done so, having said so fare (u fåtföra ) was dismissed, was asked to go Gust Then Chitra, being thus ordered by the King, made preparations for his departure 10 Savatthi, and, in due course, reached at He uas well received by King Jilasatru, who gave him a nice palace to live in, where he spent his time enjoying various kinds of pleasures.

·XOTES 64 रमाः राज्ञा. घुत्ते समाणेः (स उके सति ) being addre-. used. समाण is used in a construction parallel to that called the सति सप्तमी in Sanskrit. हा हट्ट नङ्क etc. ( स. हृष्टतुष्ट etc.) being plcased and satisfied. पडिसुणेत्ताः (*. प्रतिधुत्वा) haring heard, having promised. गेहदः (स. प्रह) takes. Brd. Sing. present. पडिनिक्रामहः (से. प्रतिनिघ्नमति) goes out. मज्झमझेणः (सं. मध्यमध्येन ) fromre the centre or the midst. सए: (स, स्वकीय) own (his), गिः गृहम् उवागच्छदः (रा. उपागच्छति) goes near. ठवैदः (री. स्थापयति) puts. कोडस्यियपुरिसेः ( कौटुम्रिकपुरुषम् ) to the domestic servant. act. case. खिप्पामेयः (सं. क्षिप्रं एव) soon. देवाणुप्पियाः (देवानुप्रिय) lovnble like gods, or देवाना प्रियः- beloved of 'gods. But the first rendering seems to ' be correct. सच्छतः (स. सच्छनम् ) equipped with an umbrella. चाउग्धण्टं आसरहः (रा. चातुर्घण्ट अश्वरथम् ) a four-belled horse-chariot. जुत्तामेकः (रा. युस्कम् एव ) already yoked. उपहवेहः (रा. उपस्थापय ) bring forth. पञ्चपिणहः ( स. प्राय) imp. 2nd. Report. तहेवः (स. तभा+एव ) So-in that way. जुद्धसजः ( स युद्धसम्मम् ), Ready for war. आणत्तियः (सं. आज्ञप्तिका) order. एयम: (स. एतद्+अर्थम्) this purpose or matter. हियएः ( स. हृदये) in heart. पहाएः (स.स्नातः) having bathed. कयपलिकम्मे: (स.कृतवलिकर्म)having given offerings,having worshipped, कयकोउयमङ्गलपाछित्ते. (सं. कृतकोतुकमङ्गलप्रायश्चित्तः) having done auspicious narks (on his forehead, cheeks etc.) and having performed propitiatory rites (प्रायश्चित्ता.). Some explain the phrasc as: 'one who has made an auspicious mark on his forehead in order to ·TIIE TALE OL BADESHI 66 arinour. avert the evil attendant upon a bnd dream' अर्ध मा कोप-वृतानि कौतुकमाल्यानि एर प्रायचित्तानि दु स्वप्नादि विपातार्थमय- श्यारणीयरवायेस्ते तया। सनपद्धम्मियकाप (स संनद्धवद्ध वर्मितकवच ) Rendy with ( सनर) mall and Arinour tiel (on his boly) fÁT or afiat inail, a kind of कच-irmour उप्पीलियसरासणपहिए (स उत्पीडितरारासनपटिक ) one who has tightly fastened (उत्पीडित) the bond (पक्षिा) of leather to the bow (सयसन) पिणगेवेज (ग पिनदीया ) hasing worn (पिनद्र) neck-lace (प्रेयक ) पद्धधानिद्धविमलयर चिंधपट्टे ( स यदाविद्धविमगरनिदप ) havin fusterned nnl worn (aa) a lan 1 ( ) of very excellent (pure) medals ( fergefara a sign or medal) Perhaps, the font bore the royal insigni? गदियाउहपहरणे (गै प्रदित+आयुध+प्रहरण ) hving tihen weapons and Instler जैगेर रा या प तेणेय रा तन एव (3T+* to ascen 1) gcen lo Bri Sing Present This root 14 | ccular to tlus Trilh-Vagn il 113- lect, ani IS 11561 insteal of the Sansh root 31+ ६ पुरिसेहिं पुरणे संपरियुडे (ग गारित) urroun lert by सपोरिण्टमल्लदामेण (गै समारिटन यदान)lorneri by sarlanis nn i weiths of hormt fe rere afcz माणे ( भार्यमान or a ) being hell oncr (1 ) ical मराटगरदारविन्दपरिपिगन में भाटारमााद eftir ) encirclel bir n grou, party, in 1 crord of warriors or Follier at (गय) 11 orn. निगर निin) peer out सुदेटि यासेदि मी का mith comfortalr () cimings on 5 ·66 NOTES the nay (वासा) पापरासेहिंः (स.प्रातग) morning breakfasts. नाइविकिहिं ( (स न+अतिविकृष्ट ) by not very distant. अन्तरावासेहिं वसमाणे (स अन्तरानास बसमान) living-or making halts on the way (अन्तरावामा ). अशुपविसः ( स अनुप्रविशति) enters after this fore-runners). याहिरिया उबट्टाणसाला (वाय+उपस्थानशाग) the outer andsence-hall, counsel-chamber तुरमः (स तुरगा ) horses निगि (स. निगलति) checks. पगोरुहहः ( स प्रत्यारोहति gets don ", descends मन्त- रिया (स आभ्यन्तरिका ) inner. फरयसपरिमाद्दियं (सं. करतलपरिगृहित ) with his pilrns of the hand (करतल ) folded (परिगृहित) जपण विजरण चद्धावे (स जयन विनयेन नपियति ) he congratulates ( वधाइ) wth success and victory यावेइ 19 the cuusal foran irrum पृथ्-वई to congratulate (CF Gu वधावबु ) पडिन्छ। (प्रति इच्छसि ) accepts मकारेड (स सत्ताररनि) wels onmer संमाणेदः समानयति पडिविसन्जेइ प्रतिविमर्मयति-16mmsses रायमग्गमोगाढ आवास. (स राजमागवगाढ आवासम्)apno situated by the sute of I my rON बयइ (ग दद) gives, or bestows मुद्धप्पावेसार मंगल्लार बत्थाइ पर परिहिए (स शुद्र प्रवेश्याने मारयानि वस्त्राणि प्रबर परिहत ) having put on (परिहित ) best (प्रवर), and auspicious ( मागल्यानि ) clothes, sufficiently cle in tor attendug an assembly अप्पमहग्याभरणालंकियसरोरे (स अल्प+महाप+आभरण+अलकृत शरीर ) one thsssing ito decorated with few (अल्प) bu valualit (महा) ornaments जिमियभुत्तुत्तयगए (स निमित+मुक्त+उन+ आगत ) having taking his meals (निमित), mithun ·THE TALE 0} PRADESHI 67 returning after (उत्तर) dining (भुक्त) पुजाधरणहवाल समयसि (स पूर्वापराहकालसमय) at the time of the first (पुव्व) and the last (अवरह) parts of the day गधन्धेहि (स गान्पर्व ) by songsters नाडगेहि (म नाटके ) by dramas उपनचिजमाणे (स उरनृत्यमान ) being given a dance उवगाइजमाणे (स उपगीयमान ) being treated with singing उवलालिजमाणे (उपगल्यमान) being sported, being given a sporting सहफरिस रसरूपगन्धे (स शब्दस्पर्शरसरूपगन्धा ) Huinan sen sual pleasurey 023 be either of sound, touch, taste, form, or smell They are पञ्चविहे (स पविया), of five types मागुस्सा कामभोए (सं मानुषी कामभोगा ) human sensual pleasures पचणुभप्रमाणे (स प्रत्यनुभवन्) experiencing (present part from प्रति+अन+भू ) 7 Gest One day, there came a monk, named केसी a grand disciple of Parshvanath, who tool his abode in the pleasure garden called कोष्टक He possessed all the good quali ves of a holy monk. पासारशिजेस पा+अपत्यीय) a grand disciple (Teuta ) ( Par hanıth the 23rd Thuthankara among the Jains अपरय means 4 child and अपत्यीय 19 an adjective from that, which means, of the child, 1 e grand chill, chill meaning dis uple कुमारसमगे ( स कुमारश्रमण ) A monk from boyhood-वादीक्षित, one who wis tiken into the fold of monks from his childhood, 101 heuce possessel good qualities and knowledge of the dhastras. Hemachan irachary was also initiar ·68 NOTES one senses tel in his boyhood. जाइसंपन्ने (से जातिसपन्न ) Fo-sessed of (सपन) good birth. फुलसपन्ने of good family नाणः (स ज्ञानम् ) knowledge दसण (स दर्शनम्) falth चरित्त धारिन लज्जा (स ) Self restraint. राघय- (स) humility. ओयसी (स आस्विन ) full ot proness तेयसि (स तेजस्वन्) lustrous पचली (स परिवन्) builliant जससो (स वर्चस्पिन ) glorious जियकोहे तिक्रोध ) one who has sublued (fsta } anger माए माया लोहे लोभ निद्दे. निद्रा जिइन्दिर (स नित+इद्रिय ) who his subducd his परीसहे (स परिषह ) accidental misery- 22 kinds of endurances as thirst, hungel etc, troubles जीवियासमरणभयविप्पमुळे (स जीविताशमरण- भयविप्रमुफ) free (विप्रमुक्त ) from the desire to lve, and feat of death (मरणभय) तवप्पहाणे (से तप प्रधान ) best in austerities, 1e mnch devoted to तपस करण (स) Ths word has many meanin.s, (1) ren gion pertaining to light conduct, as referred to in नदी, (A) the thought actisity by which larmic सधन सामग, उवर्तन, अपवर्तन उरीरण उपशमन निधत्ति, anit fata are cffected Out of these two, the forur appeire to be inoie apj ropriate here TUT () ascetic condn t or lifc निग्गह (स निग्रह ) restraint, check अजय (स आनंयम् ) strnghtfornar iners मद्दय (स मार्दवम् ) softness, tenderness खन्ति ( स क्षान्ति) forbearance विमा ( स विद्या) knowledge of tło Shastras-scientific knowle lge or learning मुत्ति (स githi ) freedom from greed oi banhering after sen- द ·THE TALE OF PRADESHI 69 are sual pleasures मन्त (स मात्रम्) chinting of holy Mantrag or incantations from the Shastras चम्म (स ब्रह्म [चर्यम् ]) celibacy नय (स ) the seven modes of predicates. Standpoints conceiving of a thing from one point of view as primary, and from others secondary नियम (स) Rules of conduct सोय (स शौचम् ) purity चरदसपुष्पी (स चतुर्दशपुर्वी) one who has studied fourteen gets The qšs were the ancient ciiptures of the Juns, not now extant चउनाणोनगए। स चतु ज्ञान उपगा ) possessing four types of knowledge, 12 मतितान ध्रुतज्ञान, अवधिज्ञान and मन पर्यायनान These types of knowledge are referred) to later on, in this book, by the monk, Kesi There in all five type of knowledge, the fifth being कवललान, or perfect knowlele which only a केवली सिद (perfect being), . तीर्थकर possesses A monk who possesses only four types of knowledge is cille? (4 31169 ) However every person who' 1 not a Kevalin is also tछरम पञ्चहि अणगारसहिं सद्धि सपरिघुडे (स )पञ्चै अनागारशतै सपरित ) being curroun led by five hundre I monks (अनागारशतै ) न आगार(houst) विद्यते यस्य स अनागार) a houseless te a monk, who has renoun ced ill po se s ons as a house, property, fimily etc पुवाणुपुपिचरमाणे (ग पूर्वानुपूर्व चरन् ) wandering in due course, trom one place to another in order दूइजमाणे ( स दु-to wanler, rom ) present I art. wan lering अहापडिरूर (स ययाप्रतिरूपम् ) appro priate, proper उग्गह (स अपग्रह ) a place of residence उग्गिाहर (अवशृद्धाति) accepts. संजमेण ( स सयमेन ) by to ·70 NOTES. restraint. Segui: (R. BIRHMÆ ) himself. TO HIŪT: (*. FT41:) purifying; pr. part. & Gisl: People heard of the arrival of the monk. All classes of people went to hear the religious discourse given by the monk, Chitra also inquired of his attendant, the cause of so great a din anl bustle in the town. The atlondent informed Chitra of the arrival of Kesi, the young mont, and said that people went lo hear him. FHCT: (*. II (991) 2*) a triargular path, of the shape of a Singkoda (titats) fruit. fart: (ti. Fi) ~ plare where three roads mect. : (mare) a sqnare, where four roads meet. (41.7224) a place where more than four roads meet. The: (*. wah) a palace having four gates facing four directions, a four-faced palace! HETTE: (5. HETZT ) : main road. Ta: (. 47) a road. MTERT: (. 19:17:) din of people. T: (s. 26') host. Tia: (#. #:) a wave, E: ( F. F976: ) a gathering. YETETTE: (Å. qjgrrla ) Traits upon, serves, gütett: (*. *an) having heard. TÆT: (. ET) having secn. ĦUTGE ( Citize: ) Bucli-of such a form, arafas: (i, zri:) thought, 'acti. vity. BESTC2: (#, 4424a:) was originated, arose. : (8. 4a) today. F: ( FR ) a festival in honour of Indra, on the full-moonday in the Bhadrapada. #4-a festival ( ? ). A (d, fra:) Kartikeya. : (..ta:) a form of Shanor ·THE TALE OF PRADESHI 71 kara मउन्द. (स मुकुन्द) Baldeva भूयः भूत. जक्ख: यक्ष धूमः (स साप) a mound erected over the relics of u holy per-on. रुमसः वृक्ष दरिः (स) a case यगडः (स. अवट) a well, or u depressed and los place. नईः नदी. उग्गा भोगाः (सं या भोग) उमs and मोगर, tribes of Kshatriyas राहना...कोरवाः all are tribes of Kshatriyas नाया-शता rns the tribe in which Lord महापौर was born The Ugr 19 were the guardians of families appomted by Shree ena The Blogas were appointed 18 preceptors-gey of fainilies by Surec ऋपभदेव The Rajnyas (राइनs) were appointed ng friensis of fam lics by him The Ihchvatus were the farmily of descent of Shree ऋषभदय इन्मः (य. इभ्य) a lich person, sauul to have been postest ing wcilth, enough to drown an elephant with a hondth जदोयगाइए. (रा. यथा भोपपातिक सूने) as der ribed in the Aupipitika Sutre. अप्पेगड्याः (स अध्यक्य ) Soine दयगया. (ग हयगता) on hor-e-back पायचारविहारेणः (स पादाचारहारण) walking on foot. यन्दावन्दपदि ( गृन्दै )ht in groups and groups, in gronpe संपेद्देशः (म गोक्षत) thinks कन्युइनपुरिसंः (ग. पशुशेयपुरम् ) to the attend int आरामणगहियरिणि च्छपः (गे आगमनमहिनविनियर ) Ining certurn of the arrnal of the monk, one who 114 certain about the inforın ition of the monk's artwol your for: (से गदनात्यानतिया) nith an inclinction or desire to salute गय गज. Gist: Thon. Phiirn almlesiring to ·72 NOTES. त visit the young monk, ascended his chariot and went to Kesi, and listened to the monk's dis- Courre. Being impressed by the discourse, he accepted Jainism and became a householder. He was acrepted as Jain-Shravaka, bry the monk. उवहन्तिः उपस्थापयन्ति, अदूरसामन्तेः (सं.) not far and not near, at a proper respectful distance. तिपयुत्तोः ( सं. नि.मृत्यः) three times. आया. हिणं पयोहिणः (धादक्षिणं प्रदक्षिणम् ) starting from the right and conuing round again to the right, As oppored to the left. चन्दः ( स. वन्दते) alutes, नमसइः ( सं. नमति ) bows down नचासः ( स. न+अति+ आसने ) not very near. नाइट्टरेः (स. न+अति+पूरे ) not very far. सुस्ससमाणेः ( स. शुश्रूपन्) Pr. purt. serving, or waiting upon अभिमुहेः (सं. अमिमुरा) in front of. पालिउडेः (स, प्रोअल्टिपुट.) with folded hands. महामहालियाप महवपरिसापः ( महातिमहति महाचर्यपरिषद् ) 3 very big (महातिमहति ) and respectable (महाच्चर्य ) assembly.चाउजामं धर्मः (स. चातुर्याम धर्मम् ) religicus res- | traints or tbsurances of four types. परिकदेहः (स. परिकथयति) trents, discusses, or explains. The four vows of restraint ale: सव्यो पाणाईचायाओ वेरमणः ( स. सर्वप्राणातिपातात् रिमणम् ) abstaining (विरमणम् ) from doing all kinds of injury to living beings (प्राणाति- पातः); nbstaining from telling all types of lies [मु. साचायाओ-from telling lics-मृषावादात् (स.) ]; abs. taining from taking all that which is not given [ मदिनादाणाओ (स. अदनादानात }}; abstaining from al ·THE TALE OF PRADESHT 73 scem kinds of sexnal intercourse [afestoraat ( afe ) Here, Kesi, the monk enumerates four types of restraints, which seem to have been taught by his pieceptor Parshvanath But later on *hese fcur restraints scem to have been transformed into five great rows-महारत The fourth among the latter being definitely stated to be Agart #13it instead of the ambigious afcat917311 The fifth one ad led afterwards by Lord HTETIT, who followed par after a couple of centuries and a half, was Tar laffteizi Tabstaining from all types of possession Some Sutras, however to ald up even a suath Vox – 7777331 Tonttorit A1-( 2177 *TWITT, faxem) which seems to liave been done only to emphasise the importance of not eating at night (Refer u7311f73-x 8f779) However, an sirelevancy arises then hess, after preschung (and als preiches qu319=far (9919737) €48' Yet, tha inn be explained by supposition that though the fifth off was alrealy acepte l as n snall vow An at mas not conei leret to be onie of the greit row, an 1 lience 19 excluded from the sia but included in the 3195 this inconsistency fcens to have been done any ith by Lord Valvira Bnt some Jains holl that he kur ir tan, hit the four principle of general con duct when he preachel पातुर्यम पर्न anl they are common nearly to all religions llence, it has no-

·NOTES
thing to do with the fiir Mabıvratas, which he
later on prenches in this book Therefore, there is no
inconsistency When Kesi did not know the trend
of the assembly he cought it common religion,
when he sain fitter assembly he tought the five Ma
Hasratas and other things उद्वार उठेर (स उत्थाय उरिष्टति)
ries up and stands सहहामि (स अध) I put
fronth in believe निगन्य पावयण (स निम्र धप्रबनम् )
the teaching of the निर्मन्य निर्मन्य are those who
hasc no ties ( 1972 ) of the worlds
ie those
nho have renouncel the world-ascetics निर्घन्धनब
चन stands for the scriptures of the Juns पत्तियामि
( स प्रयय ददानि ) I trust रोप.मि (स में रोचत) I like
अभुमि (स अभ्युत्तिष्टामि) I respect परमेय ( स एवम्+
एतत् ) Tius 19 50 (ns you have preached) तहमेय
( रा तथ्यम् एतत् ) it 18 true अवितहमेय (स अविन
थम् एतत् ) This is not false f ग्थम् false असदिद्धमेय
(स असं दग्धम् एतत् ) This 18 quite without doubt,
( अमदिग्धम् ) संदिग्धम् --doubtful एसम (स इदम्+अर्थम )
This meaning तुम्मे You चयह इस बद् to speak)
spokt. past 2nd plu चिच्चा (स त्यक्ला) Huying
abandoned FERO01 ( स मुवर्णम् ) ! oll silver, etc
सुधण्ण ( स मुवर्णम् ) gold coins धन धान्यम् धणकण
गरयणमणिमोत्तियसखसिलप्पवालसन्तसारसावएज (स धन+
कनक+रल मणि+मौक्तिका गड्ड+शिला+प्रवाल+सत्+सार+स्यापतेयम् )
See translation सत्मार means, best among the
existing ( ) objects Fifth nexus best riches or
wealth चिच्छदृइत्ता (रा विच्छर्य having renounced

·THE TALE OF PRADESHI. 75 Indeclinable past. part. CE. Gujarati-छोडीने, and Hindi-छोडकर, विगोवत्ताः ( सं. विगोपयित्वा) having exposed, having levealed. दाइयाणः ( स. दायिकेभ्यः) Among the hears, or relatives. परिभाइत्ताः ( स परि- भज्य ) having divided. मुण्डाः (स) shaved. Asceti•s. At the initiation ceremony, the head of the Person to be imtiated is shaved; hence the word e: is used to denoto an ascetic. भक्त्तिाः भूत्या. अगाराओः ( स. आगारात् ) from the house. अणगारियं पब्धयन्तिः ( स. अनागारिक प्रजन्ति) renounce for the sake of houselessness, the state of being : Wandering, houseless monk मंचाएमिः ( स शक्नोमि ) I am ablc. पच्चत्तहः ( स. प्रजितुम् ) to renounce. Infinitisc of purpose. पचाणुव्य इयं सत्तसिवसाय इयं दुर वालसचिदं...पडिजित्तएः ( स. पाणुनतिक सप्तरिक्षातति द्वा. दशविधं गृहधर्म...प्रतियर्जितुम् ) The duties of a houst tholil., er or a Jnin lnyman, as different from tho-c of a inonk nrc enclse 10 number, 'I hey consist of fito *19473, and scicn frifas The firo eres-tas the 7E1- प्रतs in alnited form. The महामत3-ubstiamng fromहिसा (प्राणातिपातविरमण ), मुपादाद, दत्तादान, मैथुन arl परिप्रद nre litnited to थूलपागाईवाय ( रघर प्रातिपात) grow injury to leings, पटमुराावाय (स्थरगपागद )-grors falchool, gross thrit, सदारतीमे (स क्षाररान्तोपम) satisfnction of carnnl desiree with only one's uile, and htly, पाविदिपरिमाणः ( सं, इंसाविधिपरिमाम् ) limit. ing one's slesires to certnin limit 1 he teser finities include three गुसन And four सानता. क ·76 NOTES KQ The former are Bppafct ( po starreres ) indulgen ce in purpoceless bin, faran ( a fadiata) hmiting one 6 movements in particular direction, gamto HITRATT ( apo 5 HTF TECHTU) limitation of objects of use, as food, clothing ctc They are also of two types objects consumed by onc 2780, as food etc, and those not consumed I hc objects of the former type are denoted by grimm and those of the hatter type, by 3477, objects lihe clothing and house The four Femrats are F74182 (< far ) good conduct or avoidings infni activities and performing pious actions, tanamera ( 21 fere ) Sating of nctivities in tirectrony and objects, fractae (# 09179ata ) observirg fasts (already referred to in the annotations-page 59 ) afara efort (a zafaulaam) offering charity to guests, monks, nuns, and AuATS or the Juns It is also explained as, the earnest wish of house holder at the time of dinncr to share his dinner with any guest who might turn up accidentally at his doul To these twelve is added, the final one--1983 ATONPTUSETEATRETT-01 mortifying oneself hy fasting etc at the approach of death. (For further ieler) see 3491831 TET ( TH) as you please at isang site (# agafa oy 7 #fa) I do not object Stanfaatu: (39+7+ to accept) having accepted पहारेत्थ (स प्रधारितवत् or DIETA ) Resolved, decided ·THE TALE OF PRADESHI 77 in iro in 10. Gist From that time, Chitra became a Jain, and learnt the principles of that farth, anil practised all sterities observed fasts etc, and supplied necessary things to monks, and served them anatag FTTT: (8 1479 31 ) becime a follower of Shraman-ascetic-i e became 1 Jamn afera feita. (fecipitarttal knowing the objects Having souls them, and ol.jects having no soul These the two great Categories--the soul and non soul,—the Sentient, and the non sentient The souls, Tammsm, are of two biods, according to the bodies they inhabit--ediar sfias, Iit immobile souls, but probably rather souls with hardly more than a kind of tactile preception These are of five kuds--() Souls of mineral bodies, eg stones, diamonds, etc (2) Souls of water, eu lumg organisms water (211) Souls of living beings in fire, the salamander of the ancients (2v) Souls the breathing uur is full of little crez. tures - (v) Souls in the vegetable bingdon, it has now been proied even by science tables possess souls The other class of souls is cullec Trsi or mobile The foi mer cinnot at its own will, while the atter to some tent can They are also classificd as () possessing the senscs, i e, touch and taste, (11) three senses, touch, taste and smell, (711) fcur senses, in of air, that vege inove ·78 NOTES with sight also, (rv) five senses, with hearing also. There ale nine qualities of soul, staat being the chief one It is unnecessary here, to enter into its details The soul in its impure state 38 conceused in Jainism to have dine properties (o) it lived, is living, and will live, (1) It hng Perception and knowledge, (112) at 18 not mihi, op it hus no tourb, taste, emell or colour, (sv) it is the only tesponsible agent for all its actions, (1) it completely fills the body włuch it occupies, pg of an ant, of elephant, (vi) it enjoys the fruit of all its actions, (174 it wonders in aar, (1211) it can become fire in its perfect state, ( *) and it goes upwards. The soul, in its perle t con lition, enjoys perfect precept on perfect knowlodge, infute power, and infinite bloyu. Thry 18 called the 314 77 3157 CZEJA (355 1954 919 ) one who has bnown inerit ini di incro The former 13 a desirable activity like devotion to Arliats, etc while 9 13 a sinful hin? of lr The un lesirable 'ctivity liho in lal,. nem ligence, or engrossinunt 11 sensual objects cages the attriction of Karmic matter tovir is the soni, and then the son) is actually miestel with auch Krnc matter and becomes unp art TATAT TTO (T BATUTA 14:45 114/ TFUTTET IETI DUHer (FT) in all those menticned in an (U11,Xin? begining fruin eri sulendı, in that In ha m Vit. mu ·THE TALE OF PRADESHI 79 physics ( a science which shows the relation between I and non I, or between men and the universe),seven priuciples or anns are recognised They are जीच, anata, 817€, 93, , FT, and #ta In this, two more are added, किरिया or क्रिया, and अधिगरण or अधि- करण जीव and अजीव are in combination and the link that unites them is Karma The soul and the non soul have already been considered. We have to deal with the forging and falling away of the fetters of Karma There are two stepe in forging the fetters of Karma. () the moveme of Ku inic matter towards the soul ( 3174 ) and (22) the actual inflow of, or bondage of the soul by Kar inic mattei ( 4 ) There are two st ps also in the freeing of the soul from this matter--(1) the stopping of any fiesh material ties (called PTT ), (11) and the shedding of the matter (निर्जरा) in which the soul is actually ens eloped and bound The end of all this process of Karma--sliedding 13 187 faafor, or liberation or emancipation, which the goal of life of every true Jain, rather very sensible The soul is aftected by mazaritz etc in the four passions anger, pride, dccption and greed, helped by the activity of the mind, body and speech, Such a soul 13 in a stute of receiving Karidic marter into it The nime gisen to this activity is Yoga (), and the attriction of Karmic matter thus brought about 13 called Karma movement ( 2712 ), the 19 m'in ·80 NOTBS thud on or principle. The condition of the soul which makes ma possible is called Hath (Subjective Asrava ) It is of 32 kinds The matter attracted by soul is called 5221749 (objective atra), It is the vicious, relentless vigilence of matter to run and to cmbrace tue soul, in its ignorance and infatuation, as much as in its enlightenment and discrimination, that is, in Jainism, called sta. The actunl investing of the soul by the Kurmic matter which has flowed into it 19 called bondage or Physical condition that allows this activity is called 1427741, so also the matter mingling with soul is called arany By religious observances etc 197 is possible, and no new material ties ale niloned to form Asta means fallug away of the karmic matter fiom the soul Through usterities, thus may be attuned, or an opposite feeling to that which his occupied that soul may create this तत्त्व The natural maturing of Kurm and its separation from the foul is called afstein निर्भर Inducing 1 Karma to leave a soul by means of contrary Karma, or by means of 1n1s. terities, is called 917FTI ( riddance without fruition of Karma) ATEI 18 complete frcadlom from Karma W lien eight Karm 19, states and 29atas ) have been dispenser with, thus state 19 posible far and 31997 do not seem to have haul their places in Inter works in Janism, but ·THE T'LE OF PRADESHI 81 as in they hase been referred to by the canonic worls. PERTI means bodily action, which 19 sinful and faulty. Four means a means or a weapon such a sword, or club which creates sinful arts. असहिजे (स असाहाय्य ) one who does not desure the help of others even in great distress , a highspirited Shravnka preprrel to endure the results of us own Karma. सुवण्णः (सं सुपर्ण) गरइ रफ्रासः राक्षस गरुल गरुड महोरगाइहिं (म महारगे ) by big ser pent- अणदकमणिज्जै (म अनतिक्रमणीय) not to be sherved by. निस्संकिए (स नि शकिन ) without doubts. निखिए. (स निष्काषित) without desires as to the solution of doubts--1 e without hisitation the obsei vince of the precepts of the rehgion निचितिगिच्छे. (म निर्विचिकित्स) without un. certainty लद्धट्टे. (स लब्धार्थ) one who has known the sense (अ), lit रब्ध obta ned गहियडे (स प्रहिता) one who has accepted the cense पुच्छिपट्टेः (स पृष्टार्थ) one who has questioned the sense.अहिगय विणिच्छिय? (स. अधिगतार्य विनिश्चितार्थ) one who has understood and Lence become definite about the sense of the religion. अट्टिमिञ्जपेम्माणुरागरत्ते. (स अस्थि मन्ना+प्रेम+मनु- राग+रक्त) being attached (रक) with love and liking (अनुराग) from the depth of his bones and mirrow (मबा) अयमाउसो. (स अयम्+आयुष्मन्) This Sir अहे: True सेसे अण (स शेष अनर्थ) all elce (शेष) is untrue, ruseless for the soul, ho does not exactly denote other tauths. The rest. msr mean other thinna 6 ·82 NOTES of the world, except the religion prenched by the Keralins ऊसियफलहेः (स उच्छितस्फटिक) or (उच्छूितपरिघ) This seems to have been explained in many ways Firstly, it is explained as-उचित उपत, स्फटिक इव स्फटिक चित्त यषा ते उच्तिस्फटिका . प्रवचनावाप्त्यापरितुटमानसा इत्यर्थ । which means, & person with a mind as pure and transparent as crystal. Secondly, as--- उचित अर्गलास्थानाद अपनीय उर्धीकृत तिरधीत कपाटपधार, भागाद अपनीत परिघ अर्गल या ते उचितपरिपा । which means, a person who has raised np (उच्छिन) n door-bolt (परिघ) and opened the doors Further--औदार्यातिरेकाद अतिशयदानदायित्वेन भिक्षुकाणा गृहप्रवेशार्थ अनर्गलिनगृहद्वारा इयर्थ । I person who unbolts his doors for the sike of allowing the beggars to enter his house, due to his profuse generosity, and benevolency. Tiya- दुयारे (रा अपातदार) onc, with his gates open to all चियत्तन्तेउरघरप्पयेसे. [(चियत्त-१) रा गन्त पुरगृहप्रवेश ] whosc entrance to their houses and linrcmg is like (वियत) hy people. चाउद्दसमुद्दिपुण्णमासिणोसुर (स पतु- देशी+अटमी उनिटा+पौर्णमासीपु) on the fourteenth, eighth, Amavasya and fullmoon days. पडिपुणे. (स प्रतिपूर्णम् ) inll समणेनिग्गन्थ The treleas (A4-a) Shramanas--ascetics--Jain monka. फामुएसणि- जेण ( प्रामुक एपणीय) nathont life (+अगुक) and to uno'jectionable (grofa) for a monk to be Iru. STRUTTIT HIT (fool) nad 97 (ilrınlıng) पारम सारमेण (ग रायमा) by (geng) dried frust and streetment पोटपलगसेवासंधारेणी (रो. पीRRENया.

·TITE TALE OF PRADESH 83 स्तर.) with a seat, a wooden plank, bedding, and mat. वत्थपडिग्गहकम्पलपायपुग्छणं (स वसूकम्पलपादनोज्छ नै.) with clothes, blankets, and cloth to wape off fect (पादप्रोग्छनम् ). ओसहमेसज्जेणंः (स औपधभेपज्य.) by drugs and medicines. पडिलामेमाणे (स. प्रतिलभ्य- A1) making them get--1 e. giving or offering to the monks Giving necessary alticles and an abode to a monk is a duty of a Jain laynıza or प्रावक सीलव्यय (शीलवतs) are the five Anuvratas. 11. Gast Then, Chitra, having completed hrs m488ron with the king, Jitashatru, was alloued to go by the King Before returning, he paid a visze to kes, and requested him to visit the town of Seyaviya. The monk was unwilling to go because of the unriyhteous conduct of King Pradeshi , however, Chitra W08 successful in per suading the monk to accept Huis invitation सज्जेदः (म सबति) gets prepared, मम पाउग्गं (स मग प्रायोग्यम् ) acceptable, it to be used on my behalf. जहाभणियः (स यथामणितम्) 19 spoken (by me). विनवेहि. (स विज्ञापय) request पुरि- सयरगुरापरिक्खित्त (स पुरुषवागुरापरिक्षिप्त ) surrounderl by an iggregate (वागुरा) of men पासादीया (स प्रासादिका) Hine, beautiful दरिसणिना. (स दर्शनीया) wortha writing अभिरुवा (स अभिरूपा) Excellent I.verpleasing समोसरह (स समवसरत) Visit Imp and plu. from सम्+अपक्त आढार (स to honour, to pay regnrd to) honours परिजाणाहः (स परिजानाति) under- सा+t ·84 NOTES १ stands तुसिणीए (स तुष्णिक ) Silent दोच्चं (स दि) Trice तच्च (स नि) Thisce जहानामए. (स यथानामक) of a certain nama वणसण्डे (रा वनसण्ड) a forest region PAI (77 FREE there be---suppose there is किण्हे (स मृष्ण) dark किण्होभासे (स पृष्णासभाम) of dul apperlancc अभिगमणिज्जे (स अभिगम्य ) north Appronching दन्ता (स हत) Yes भिलुगा A type of biras TETE 3011 (स पाप कुना) birds of prey wicked birds ठियाण (स स्थितानाम्) of (thoro who are) residing these सोयसग्गे (स सापसर्ग) full of. उपसर्ग on troubles पयामेव (स एवम् +एव) so alo Similaily समोसरिस्लामि fut of सम्+अव+I hall appro tch कायव्य (स पर्तव्यम) to be done Pot pass put from + ईसर (स ईश्वर ) lord तलवर (स) A guard सत्थवाहप्पमिइयो (स सार्थवाहप्रभृतय) the caravan lenders and others सार्थवाह also means u greit meichunt पडिलामेस्सन्ति (स प्रति आम) will offer fut पाडिहारिएण (स प्रातिहारिन) by an article lent to . monk for some time, which he has to return the gas er after उवनिमन्तिस्सन्ति (स उप+नि+म) will ansite fnt अवियाइ (स अपि प mureosci Here it carties practically no meamng 12 Gust Then Chitra returned to Se yaliya and instructed the keepers of the Nmgalana lo recenze trspectfully the mont Kesi, uhen he came to that place, by giving him a smtable residence, and he also told them to inform him of his arrnal उजाणपालए (स उद्यान to use ·THE TALE OF PRADESHI from a 85 191) Leepers of the caz den magsar (nemfitela) will come area. (of 7) should be saluted उग्गहं (म अवमहम् ) propen and per mitted resu dence for a monk He is to have a suitable residence with the permission of a Jain Householder He Ins also to get food and other necessay articles householder, after his invitation or offer Brother (21 317) oder STOTIT (57 21ETI) order Tanta (17 nagara) agree to obey 13 Gist Chitra saw King Pradeshi , he uas well honoured by the King as h s mis sion was successful Then, Chitra livel en07- ang all the various pleasures of senses उरिपः (स, उपरि) Above Hi_i Lofty फुहमाणेहि मुइगमत्थरहिं (म आरपोटमान EGRATE) with the heads or tops of drums being sounded aftagged (aftaraza Fre) by thirty two kinds of dances ECTETTET (ar teatritengt) being performed (auta ) by excellent young women gafastar ( 307 ) being treated with dances IR STALO (4. 34- afra) being treated, with sports Gise abhe way Kesz wrth five hun drert monks came up to Seyarli 1, and look his residence in the Afrigavana garden and vegan praclising his austerities CACTUTE ( Tina) Returns उग्गिदित्ता (स उहित्य) having iccepted Gist The keepers of the garden, knowing him to be Kesi, gale hin all sort of ·86 NOTFS seriice and informied Chitra of the monk's arrival फहाए (स क्याम् ) the story, news अणुजाणन्ति (स अनुनानन्ति) offer ओधारेन्ति (री अवधारयति) Ascertain, make sure एगन्ते अवफमन्ति (स एकाते अवक्रमन्ति) Retire to one corner (एकान्स) (of the place) अनमन्नं (स अन्यम्+अयम्) to one mother सवणयाए (स श्रवणात) by Healing समोसढे. (स समवस्त ) Is ariused pasth part pass सपत्ते सप्राप्त पिय निवेएमो (स प्रिय निवेदयाम) We shall relate the desired (news) पिय से भयतु (स प्रिय अस्य भवतु) May his desned (thing) happen May he be happy (to hear this nens) कखन्ति (स फाक्षत) Long for 16 G186 Chitra, being thus informod by the keepers saluted his prereptor, and gaio presents to the news bearers and soon set of to see the man? There, he heard a discourse from him आसणाओ (स आसनात् ) from the sent अन्भुढेइ (स अ-युत्तिष्टति) rises up पायपीढाओ पच्चोरुहर (स पादपीठात् प्रयारोहति) der cends from the foot stool. पाउयाओ ओमुयइ (स पादुके अवमुञ्चति) takes of his gan Ials-or shoes एगसाडिय उत्तरासह करेइ (स एक शाटिक उत्तरासङ्ग क्रोति) placed his scurf on one side wrapped his scarf round his असलिमउरिय ग्गहत्थे (स अञ्जलिमुकुरितअप्रहस्त) with his palms (अग्रहस्त) formed anto a cavity (अनलि) सत्तह पयाइ (स सप्ताष्ट पदानि) Seven or eight steps करयलपरिग्गहिय सिरसा वत्त) (स वरतलपरिगृहित शिरसावतम्) formed by palms rnused over his forehead नमोत्थु (स नम अस्तु) Salu- , face ·THE TALE OF PRADESHI 87 tations (to) I evalu. (pént ) to the Arhants, to those who deserve salvation संपत्ताण (TAH1A1A) to those who have attained (the truth) TreITU ETC. ( ata ) (To him) who is there, (I) wlio is here as # (740914 ) may he see me fasë (a fagasce ) plenty (of), much जीवियारिहं पीइदाणं (स जीविताहै प्रीतिदानम् ) a gift given in love, which would bc enough to maintain a person for Ius whole life सज्झय (स TTET TA ) with a flag gafe (294) having descended TFTTTETE JA a Ja (aggrefa wa 471 2777) The assembly waits upon, and the reli gious discourse, etc Here the des ription of the assembly, and the discour e, is left off The discri. tion is in Para 9, which may be read with this 17 Gist Chitra requested kesi a sermon to his master, King Pradeshı, that he might change his conduct and lead a right cous life BTFE ( 31 ) Our 316 TT (8 ER) If you relate, ou gne (a sermon on) ats (qalà) would become 18. Gist Then, hest, the mont explain et to Chitra thal King Pradesh had hail no chance to hear the religion propounded by the Kevalıns, or he was not inclined 10 make the best of the opportunity, when he had it lle addecl that the monls do not of themseles treat religion Il is only tuhen the householders to give ·88 NOTES request them to do so, that the monks give a discourse Chitra, hoilcler, devised a plan to bring Pradesha to Kest, and then, he thought, a chance rould anse for the ling to induce (of COW SE, author las inlention to hear religion) the monk to preach religion चउहि ठाणेहि (स चतुभि स्थान ) in foun ways or by four methods. फेयलीपरतं (म देवी प्रशसम्) evpounded by the Keralus, the perfect beingy with perfect knowledge, faith, etc.-1 तीर्थकर सरणयाए. (स श्रवणाय) to hear अभिरामद (स अभिगच्छति) Receives, goes to कहाण' (स फ्ल्याम् ) good or ruspicious मङ्गलः (स) anspi. cious देवयं चेइयं. (स. दैवत चैत्यम्) a Churya jer. taining to a god अढाई अर्थानि हेउः ऐनव , पसिणाई: म. नानि चागरणाई. (स प्यारणानि) explanations of religious matters पएणं ठागेगं (स एतेन स्थानेन) By this reason उघस्सयगयं. (रा. उपाश्रयगतम्) Staying us on 'pashrays गोवरग्गगयं (स गोचराप्रगतम्) When he 13 out for alme, food etc. जस्थवि (स यद्यपि) even though. अभिसमागच्छइ (म अभिसमागन्उति) comes actose, अप्पाणं आ मानम् सासरित्ता (स आविय) ving covered तं चैव सत्र माणियचं. (स. तद् एष सनै भणितव्यम् ) all that which cesci ibed before be here We have to read all that is given before in a negntire form, as if it is in an affirmature form आइल्लपण गमएणं (स. आदिमेन गमकेन) as in the first description or nurntive कहं (म कथम् ) How. माइमलास्सामो. (स आल्यात्यामि) I shall exponnd or 18 18 to ·89 THE TALE OF PRADESET Cf Gu] relate कम्योपहिं (स काम्बो) by people from Kam boja gauri si fotont ( 344 34a) brought (7-ftar) as present or gift (297) (1 794) Soon a fiziote ( 17746) be tured गिलाप (स भाठान) unfatigued पाउम्भूए (स 348) had been generated here, liar come 19 Gust The next day, Chitra went to the king anl orquested him to accompany him to see the necly presented horses from Kamboja The ling alco desired to test the horses Aftr a specdy ride in the chariot, tho ling rell tried and winter Test Chilrus Drouot him to the Urzgavana, where hest U18 gizing his religious discourse. The ling, therefore, heard the coice of the monk addressing the congregation De thou jhit the non, ani his follouters here dullards 11oueuer, no mnju irel or Chutra uho thc moni ilas and Chitra toll all le Inell about the monThc hin asled hum of the monk was a man til to be amprorched by the long Chitra replied in the affirmative (1 797) Dutra, morning at Tur truita (* ngar 79=) Tie might Inun, turneul into this or morning Toget?TAT पोमनिमरिपम्मि पुरे पभाए' (ग पुसमा कोरगे for in Ger) whitish ( RTKjuorinn. with Woornin: tlue Ictura ( TTT) anl gently Oferung (as Egofin) mel outs (117) पपनिपाप पर or ·90 A OTES ve स्सर (से प्रतनियमावश्यक.) having performed necessary dnties or rites सहस्सरस्सिसि दिणयरे तेयसा जलन्ते (स सहस्ररश्मिने दिनकरे तेजसा ज्वलति सति) The thou sand nyeri sun shining with brightnces fautrzu (स विनीता) trained सामी (स स्वामिन् ) Sr, or nunster पासह पश्य णेगाइ (स अनकानि) many जोयणाइ (योजना नि)lojime उभामेह (स उद्धमयति) Drove ronnd उण्हेण उणेन तण्हार (स तृष्णया) by thirst रहवाषण (स रथ वायुना) by the wind produced due to the speed of the chariot परिकिलन्ते समाणे (स परिकला ते सति) being fatigued परावत्तहि (म परावर्तस्व) turn back आसाण अश्वानाम् सम श्रमम् किलराम (स पलमम् ) Intigue सम्म सम्यक् पोणेमो (स प्रविनयाम ) shall remove or allay मोपाइ (स मोचति) cets free Enyokes अपण्डिया अपण्डिता निविनाणा (स निर्विज्ञाना) The ignounrt कीस (स कीदृश ) Of what type सिरीप. हिरीण उवगए. (स प्रिया हिया उपगत) posse sed of lustre and modesty उत्तप्पसरीरे (रा उत्तप्तशरीर) having a brighr body परिणामेइ ( परिणामयति) digests युआए (स ब्रवीति) speaks सपेहेइ (स राम्प्रे अति) thunks साए (स स्वके) one's own पकाम (स प्रकामम् ) at will पवियरित्तर (स प्रविचरितुम्) to more abont आहोहिए (स आधोवधिक) मध अवधियस्य तद् अधोनधिकम् । तस्य ज्ञातो मायावधिक I A per gon possessing a limitel type of अवधिज्ञान अनाजीवी (स अयाजीवी) living upon others, t e depending upon others for his maintenancr as in begging अभिगमणिज्जे (स अभिगम्य) worth approncbing 20 Gust The king went to the monk ·TIC TALE OF PRADESH 91 uilh Chitra and asked him if he possessedt high ávadhi Jnana, and earned his livelihood by begging. The monk replied that the king's inquiry uas rough and improper like that of the traders who wish to avoid tolls And then, much to the king's wonder, he told the ling that he had thought about the monk in his mind. The king, then, asked the monk how he had read his thoughts The monk, in ansucr, explained to him the fire kinds or Inoucledge according to Jain etaphysics, or achich, the monk said, he possessed the first four kinds of Inowledge, excluding the fifth --Kevala Jnana, which only the perfect anuls- Tirthanlaras or Arhats possess. 27 Anna: () At n reasonable distance, not sery for and not very neir, feu (17. ficreat) having Etcodl; eclinable past part #: It 19 an indeclinable user the beginning of in the sense of are HITTATAE. (U P7147 ) of a certain mumc. 2771f- OT: (a anfita) trders in arc jescla Forforat (n. 1877) traders in irory rint: ET * (d. a) toll or tax, afirmar ( W211) de Riting to hrcah, or esane. forord (@faat) de corum, mn lexts. Hi friki: (# 7) reeing mc. : (* sn. pai) (nt it) all right? itore ( nema) Ilor, or his what rneans, intet () fastha mfafralfaror (1. mnat) scntence ·92 NOTES knot ledige derived through the five censcs and the min), the first of the five nieties of knowlerige, at 18 also called AT THATêt ( TETRA) socond of the fise kinds of knowle lgc, obtained from the scriptures, scriptur il know ledge gardt (= 2179) Direct know ledge of matta within a limit, got without tho help of the senses and the mind, meicly through the light of the soul, the thud of the five hinds of knowledge, it is a kind of knowledge by occult powers मणपजचनाणे (स मन qafa Tuat OL # PLATAF ) Inowledge of other peoples' thoughts petuning to matter, fourth varie ty of knowledge फेलिनाणे (स क्वलज्ञानम् ) perfect knowledge, omniscience, knowledge which reveals elet ything, the fifth ind the last variety of kuowledge gurrat ET TIT ENCOTT ( BARE ET Bratt (TI) ZTE is general bnowledge derired from the first perception of an object, the first of the four varieties of slaan #1 is dealing with poi cption to arrive at a judgment, reflection upon what has been perceived, second variety of Afegir 2014 18 specific determinatınn of a thing by the process of thinking and mental reasoning, e g this 18 a book and nothing else, thc tlurd variety of naar TOT is mcmoiy rctentie kind of mental knowledge-717 FIAT नन्दीप, (स थथा नन्दीसूने) as described in the Nandisutra TETRIST Rate ( 29 7 349114) that or ness, 1 ·93 TIE TALE OY PRADESHI. in nre which is treated or found the twelve sacred Angas (karaz) and that which is outside them. These two are the varieties of 941" or art. Hrfogat: (a. forgat) to be spoken, दिट्टियाओः (7. fzar.) The thelfth Avga of the Jains, saud to be lost now, nego zaufat: (ů acfivariety of lunited know ledgc-377faat, produced by contact with the world of the gods And hell-beings. GuaafHT (* ezlealata ) intellectual huon ledge etc. got by the action of destroy - ing the matured Knimas and facing the immature Karins to inature. These two--TI and uit thie Vuletics of erifuga To fqgax : (. Trafat + Thu Hà: q) Tifa is simple mentnl Lnon lege; fagrafa is a Lind of telepathic know ledge; I oth these are the varictics of T TESTIR. Fago: (T. 97a) In the way, logo thin एउमाथेणः (म. उसस्पेन) by the knowledge of a 1, * perron having the four types of knowledige but the laut. The wori 18 also used for every 11- perfect being £9. list. King Pradeshi acled fermission to hit there, but the monk replied that the long Imself uns the that place and knete treit urkere in sit. The king sat hy him and asisd lum v the Jarn finls beliceerd that thes *and the lady there cor, The renk replied in dc alim alire. The ling argud that if it IN, l.is grandfather ulo halliredan i prous life masier torre ·94 NOTES must harc been born in hell, and experiencing terrible pains. Alorcover, the king was the loucd son of his grand father and so naturally the grand father tould come to tell his grandson nol to lead an improus life, and suffer like himself But, the grandfather did not come to tell him so, and hence the king said, he was right in Vclucuing that the soul and the body were one, and not different The monk then asked the king as to what sort of punishment he rould gue to a person who would violate the n.odesty of his queen The king replied that he ilould hall him toith one siroke of his silord or toild get hus limbs cut off The monk further inquired of the king rould allow the person to go and rarn his relatives that they should not Jollon his example, and suffer The king said that he could not Then, the monh said that 80 also the cicatures in hell are not allouced to go anel uarn their rclatives, because, firstly, those brings in hell are suffering terrible miseries and hence have not the time to think of earthly beings secondly, those beings are guarded by hell guarutans, tcho do not allow them to leave the hell, thirdly, all the fruits of sins are to be experienced by those beings in hell, and lustly, the fixed number of years should be completed in hell, with out which no hell-being could the earth. Hence, the monh explained, the king's grandfather could not come and warn him E ( *) here visat ·95 THE TALE OF TRADESHI 18 जाणर (साता) the knower सन्ना (स सज्ञा) faith on right knoweldge पन्ना (स प्रतिज्ञा) thesis, determina tron दिट्टो (स) view रुई (स रुचि) religious liking or derotion तुला (स) standard माणे (स मान ) measure यमाणे (स प्रमाण) authority समोसरणे (स समवसरणम्) religious quest 2017 Sitat etc Here, the view po nt of the materialistics or those who are known in the Indian philosophic world as the Charvahas 979f7s, 13 set forth The philosophy of the Charvakas Btated in short as -- मस्मीभूतस्य देहस्य पुनरागमन कुत । न्यायजीवेत् सुप जीयेत् ऋण कृत्वा मृत पिनेत् ।। MEANING-From where is the burnt up body going to return? Ilence, live happily till you may! Drink ghee, even comınıttıng debts in doing 80 ! अजए (स आर्यक) grandfather जम्बुद्दीये दीवे (स जम्युद्वीपे द्वीपे) In the continent of जम्युद्वीप The Jains believe that it is surrounded by water on all biles It 18 supposed to have innumerable दीपs in it तुभ यत्तव्ययाए (युपपार्क वकम्येन) accord ing to your saying फल्पिम (स कलिकनुपम् ) spoil el by Githuncsa (3) समनिणित्ता (प समदिरया) hvm. earnel पारमासे या किच्चा (स कारमारी काल Tharing the lat hitproprer tinc of doith (rund) भरपरेतु (स भयारेपु)In niuy one of नेरायसाए (सं नरयिकता) the state of being a hell being उययने ( उपपम) " born गनुप ( नप्ता) grandson फतेः पात पिए। निर मणुभे मोक्ष धेजे ( स्थैर्य ) stendy, or stea flast येसासिए ( विमीय) trustworthy समए ( सम्मत) ·96 NOTES agreeable यहुमए (स पहुमत) much honoured अणुमा (स अनुमत) approved of रयणकरण्डगसमाणे (स रत्नकरण्डक रामान) like a chest of Jenels जीविउस्सपिए (मनीवितो रसविक ) the joy of (his) life हिययनन्दिजणणे (स हृदयान दन नन ) cusing Joy in his heart उम्मरपुप्फ पिन दुल्लमे सत्रण याप ( स उदुम्बरपुष्प अपि इस दुर्लभ प्राणाय ) Rare even to hcar of like the flower of t'dumbara, also called Ti I lones on this tree are rarely seen, and hence the metaphorical expressioni, especmlly used in case of cons who are the only ones to ther parents किमङ्ग पुण पासणयार (रा किमान पुन दर्शनार) much less to sce यएज्जा वदिष्यति मवाहि (स भर) be उववजिहिलि (स उपपरस्यसि) you will be born सुपरहिया (स मुप्रतिष्टिता) well established समणा उसो (स भ्रमण आयुष्मन् ) 0 long-lived mork ! Genera Ily, this piraso 19 11sed by monk while address ing each other The bing it here, perlaps to show that he the cqual of the mook इण्ड ( स दण्ड ) punishment निव्वत्ते जासि ( स निर्वतिष्पसि) you will inflict हत्थच्छिमग (स हस्तरिटनकम्) cutting off of huds पाय पाद सू लाय (स शूलातिकम् or शूलातिचम् ) hanging, impling on a stake सूलभिन्नग (स शूलभित्रकम् ) the same as above--or pierced by a pole or stal. पगाछ कूडाहच्च (स एकाहत्य कूटाहत्यम्) deserving to be hit by one blow, and descrving his head to be cnt off from his body and get rolling dotru like a penk of a monntain (73) severed from the mountain sifa useg 18 ·TJIE TALE OY PRADES#1. 91 याओ ययरोवरना. (स. जीवितात् व्यनरोपिध्यामि) I woull deprise (hurn) of bas hfe. मुहुत्तगेः (रा. मुहूर्तमम् ) for " moment; for u while वयामि वदामि. समावरित्ताः (स समाचरिता) aating acted. आवईः (म. आपत्ति) phiu, misery. पाविलामि (स. प्राण्यामि) I get. समाचरउ: समाचतु- Iup. 2nd plu. जहा पण अहं (स यथा न अहम् ) as ny. self सणमविः (स क्षणम् अपि) even for amorment. पडिमुणिजासिः (स. प्रतिध्रुशिष्यसि) will you hear ? नो इण? समट्टे. (स न एतदर्थः समर्थ) That is not possible (समर्थः). अपराही अपराधी. माणुमं लोगः (ग मानुष्यक लोकम् ) To the world of huinsn beings आगच्छित्तप. (सं. आगन्तुम् ) to come. Infinitive of purpose चाहिं ठाणेहिः (स. चतुभि स्थान ) hy four renony आहुजोरानए(अधुना+उत्सम) Iorn recently. नेरएम. (म नैरयिक) a hell b-Ing. मह- म्भूयं येयण (रा. महाभूतां पदनाम् ) very terrable parn. येएमाणेः (स वेदमान ) experiencing. इच्छेजाः (रा इच्छेत् ) unight wish. नयरपालेदि (ग नगरी) by the guartions of the city of hell भुजो २- भुजो भुजोः (ग भूय भूय) again and ngun समहिहित्रमाणेः (ग राम्+अ. प्टीयमा।)being managel, or looked after. निग्ययेय- गि मि (ग निरयवंदनीरपु) to the experienceel (पंदनाय) in thell अस्गीणसि. (म. अ.g) treng not evhaustel. भयेश्यमिः (स अदि) being rot comperiencel मनि- बिणतिः ( ky) being not destroyrl निरया. उपगि (ग. रिया) the persort of life in hell. I.or. nholtute construction, महादिः (बनम्म) Ieltesc. Imend. Sin. Gust: Ter King confessed that ale 7 ·98 NOTPe. illustration and the reasoning icere clever and con. tincing but argued and said that if the creatures In hill could not come to the rarth to trarn their rilances of the cuil following their sins, creatures born in heaten should be able to do so. Ilc gale the instance (f his grandmother uho us a pious lady, and said that she might have been born in hraven, according to the lolref of the monk. Then, she must come to tell him that doing good decds in the earth was an asset ofter denth and helpodonc to och into heatin. Bu, tle ting continued, as she did not come to him to tell that, hi was right in believin' that the soul and the body were one, and not different. The monk then asked the King of he would u au besicle a latrue lofter bath and purificatory rates, only because some one called hun to talk. The King replied in the negative, and added that it uas duc to the 1mpurity of the placu The end said that so also the crcatures in heazen do not lzke to come to the (arth because, first'y, they are engrossed in heavenly p'easures, and do no' care for the earthly pleasures; secondly, their attachment to the hearenly things more thever that lo the earthly ones; therally, ezen 21 they kish to come to the earth, before they actually come up to the rarth, the short life of the person to whom they cant to come, has already ended; fourthly, heaienly beings can 9$ 120ch ·THE TSLC OF TRADES#I. not withstand the bad smell of the world of human beings. Hence, the monk told the king not to deduce that the body and the soul are one, only from the fact that goods do not uusit the earth lo rarn their dear ones against sins. Tal SehT: (ग. प्रभा उपमा) anise sunile. नो उबागच्छदः (स. न उपागच्छति) does not come hack or near अजियाः ( सं. आर्या ) gran mother. धम्मियाः धार्मिका. ममणीवासियाः (स. प्रमगोपार्गिका) a follower of Jainism. सम्मो याणओ जायः all de-cription to be understood-upto पुषणोवचरः (री. पुग्योपययम् ) a collection of merit. देवत्तारः (गं. देर- रंगेन) in godhood. तीसेः (स तस्याः) of her. उलपटमा- इगः (गं. आई (1) पटसाटिरम् ) with wet garments. Wet clothes considereil to be quite pure for the worship of gods. भिगारकाच्छयहन्धगयः (म मारटुन्छ- य (१) रागत:) with a water Jir (भकार) anl stand for burning incense in land. 4 also meine a Irilc--CL Guj पडओ. देवकुलम्: (ग) a tenplc पय- घरमिः (५. वग+म् ) latrine. यारमाः (ग. वो) woutt way. Pot. arti sing. मामयदः (ग. भाप-to Nit) wit. Imp anl plu चिदः (स. स्था-to otml) stun.l. Imp. aral ulu. निसोयह (निरीदत) at I ulyilu. from नि+गर to it. नुहा (ग. सम्यम् ) tra towanli. Imp unplu. आयुरः (न. भरप) impure. मामलोः (ग. मामा.) nrightourhool. दिव्येदिः (प.नि.) thy livine, or inenenls: गुन्छिः (. 31 ) infituintel or engroscol in गिः (ग, ग) ircely. गदिए: (म.) gronly or ristial. मायने (म. प.) are ·100 NOTE, addicted to sensual pleasures पेम्मे. प्रेम , etifegern. (* gleza) cut off संकन्ते भवाः (स समान्त भवति ।) takes it place; gets transferred into (duine love OL attachment). To $75 (+ a 17ETT) I am Just going bag I am going in a moment SPEKTIV. (v starigo ) short living , hrying short lives कालधम्मुणा सजुत्ता भवन्ति' (रा कालधर्मेण रायुक्ता भवन्ति ।) che, lit. become united with the nature of time (which is dentl) The inoub wants to sny that, inspute of the cinses given by him showing why the heavenly beings do not retuin the others, it may some time happen that a heavenly being might wish to retuin, but he says, duung the tune that lie tlenks of doing so, the human being for whom he fishes to go there is ali rady dend, as moment of hervenly beungy 19 more than the life time of ?serage human being tre (Jane) slong, die same. If TÀ (T afaith) opposite, disagreeable, unpleasant 57 (T judg ) High TRTTUIT (# agama) hundred yojaus BFARTTEX (# afaniaaa) rises up (high) to eurtu to win even a un Gest The King Cuntinues his arque ment and says that once while he ras 192 his cour", a thief caught red handed nas brought pul hem by ki8 police officer The King got him proches into an aon chest chose points he got scaled ·THE TALE OF PRADESHI. 101 3g9ou Ul Is no 12 with iron anl 117. Afier a fee days, when the chest uas opened, the thref uas found to be dead. The King said that is there hole or crack in the chest that the soul of the d ad man mght have gone oul, he icas justified in beliering that the soul and the body were mine. I hemmh, he werer, grive the analojy of sound produced in a closed palace, and yet cradlin, jar ojj and said tha. the molimon's of the soul rere unobstructed and assorted that the soul te lit go oul cien by breaking throuzh stoney, mountain caves or rarth Yor. R*TaTT. (a afar ) chief of gue, TEAT- 41: (t. qusaray) chief of police (AT. ( fare:) landloril. Tam (77) 1 city-guarl Argfau (*1 Hrs. fax) FT FAITHTL 47777777 ATT JL 57 AEZ formar *T:f4* | the person in chirge of 1 plrre ritrateri very far from a village or it also tueans incrchants gfiru (lsf 47 ) local of a fnroly 27 () rich person afg y ) a Sheth; u chef terciunt foar dala RIK (it ITIL) n carivan leader मन्ति मन्वन् गणग TTT) n nstrologer arca. (11 77904 ) n te keejuer, hat ( 67 ) An niministritor, . ( ***) an attendant 1797 (1 937'1 ) an unalecop; folne tile lun the King' jeeter file- Fortuna ( anta7977) m-en, jos frotu town where tlure tre no taxes (and) an tosne wit nien hanks sell fana) in a large ngur, furt city, ·102 NOTES an iron 1m7 tin (रा राधिकाले) by the fiontier guards Trufati (म नगरगुप्तिमा) Kots als, on city guards ससत्सं. (स ममा यम् ) with witnesses सलोई. ( स पलोत्रम् ) with stolen property सगेवेज (सं समयकम् ) with . necklace. अयओडयरन्धणबद्ध (म अवकोटनवन्धनबदम् ) with the aims and hands tied up at the back थउकु- म्भीषः (स अय फम्भे) in an iron-jal ur cliet AT- ण पिहाणएणं (म अयागयन पिधानेन) with पिहामि (म पिधापयामि) I get closed अएण (स अयेन) with iron तउएण (स प्रपुना) with आयावेमि. (स आतापयामि) I get heated आयपच्चाइयणहि (स. अात्म Tafak ) by (persons) of my own confidence or trust. उग्गलच्छामि (ग उवाच्यामि) I get opened राइ (स राजी) cleft अन्तोहितो (स अत) from inside. निगा (स निर्गत) went out होजा भवत्--If these Wele, pot 3id sing कडागारसाला (स. टागारशाग) chamber (शाला) in a mansion (आगार) carved out of rock (क्ट), or a mansion of the shape (आकार) of " rock सिया (स स्यात् ) suppose there be, on there were pot of अम्-to be, ard sing. दुह ओलिता (स द्विधालिप्ता) plastered on both side गुत्ता (म गुप्ता) well-protected गुत्तदुपारा (स गुप्तहारा) having secret-doors निनाय- गम्भीरा (स निवातगम्भीरा) sheltered from wind, and solemn मेरि (स) a drun घणनिचियनिरन्तरनिच्छि- हाई. ( स धननिचितनिरन्तनिच्छिदागि ) Him (धन), strong (निचित), and without a breach (निरन्तर) or (निच्छिदाणि). दुवारवयणाई (स द्वारवदनानि) the panels of the doors पिहेइ (स पिचत्ते) shuts बहुमझदेसभापः A hole ·THE TALE OF PRADESHI -103 (A. 457-42) In the right centre of the room ). TEST: (2. dieetch) would Leat or sound. zoftg4. T: ( a. wanna:) mobstructed in movements. gafa: gen. ff: (. fitrat) having broken. FT: पवर्तम्. 24. Gist: The King argued further anıl said that one day he killed a thief and got him placed in a locked and sealed iron-chest. After a few days the King found the chest full of insecls or germs. There was no crack or hole from which they could enter inside, so the King thou. ght that he was right in his belief that the boily and the soul were one. Kesi replied that soul "nters inside anything like fire which enters into a solid piece of iron, though there are holes clc. in it. quzafe: (å. seafat:) by (inen) of confidence or trast faufik (1. zagroff) a cliest of insects or jerms, sagat: (1. sezi, ) before being heato l. qnf 12g=(17 xaratai ) before berng purificd hy beating. Totforfcura: (st. füzetat) trinsforme (fura) into fire 27. Gist: The King continues and says that if the soul icere different from the body and the soul were alimys tic same in the body of a chill as well as in that of a young man, a chili must bo able to discharge filc arroirs from a borr like a young man. But, he sail, as in crery. 110 ·101 HOTE the body and the soul rere the same the monk, however, explained this dificulty by saying that the body is merely a means of the soul to act, and it was because the means-the body of the child-is deficient that the culd is not able to do what agroun up man can do it as parallel to the case in tuhich « bouman has got a worn out bow, due to which, inspite of his shill, he car Rol do as good and efficient t'oi k as ilith a new bow सिप्पोवगए (रा शिल्पोपगत ) possessing skill (शिल्प) or art पभू (म प्रभु) ible, or poirerful पञ्चकण्डगं निसिरित्तर (स पत्रकाण्डक निस्सारितम् ) to dischauge (निस्सा रितुम) live arrows मन्दविन्नाणे (स म दविज्ञान) dull in intellct, or possegsing light hnowled ye-little knowledge जान मन्दविनाणे mews बाल ना मद. dull in intellect nhen a child नपरण धणुणा (स नवेन धनुना) with a new bon नविया जीवाए (स नवीनया ज्याया) with a new bor-string उसुणा (स ईपुना) with ATION निउण (स निपुग) clever कोरिल्लियाए (स कोरितकेना) worm-enten cf Gu] काहल अपज्जताई उचगरणार हवन्ति (रों अपर्याप्तानि उपकरणानि भवन्ति) The means or instruments (उपकरणानि) are deficient (अपर्याप्तानि) अपज्जत्तोषगरणे (स अपर्याप्तोपपरण) with deficient means Pf Gist The King carried foru and his arqumonts and said that of the soul of the man Zil youth and old age were the same the man in his old aye must be able to carry the same load asanks Youth, but, an hfe. it anas not seenso, 412 ·THE TALE OF PRADESH1. 105 and, hence, the king affirmed that his faith in the. oneness of body and soul vas upll-established kesi, however, replied that the body is merely an instrument for the soul's activities, and 80, If the body is young and powerful, a man can carry a heavy load; and if the body is old, a man can not do so. It is parallel to the case of a man carrying a heavy load in a pair of pans with a new bamboo and neu pans, while the samr man cannot do so with an old bam. boo an old pans. STTATTI (77. etaT2717) u loul of iron, a (5 79 ) tin ETT: (31. a) lcard. ofcafea: (7 affein) to carry. not. (7. JIS ) worn out (on .ccount of old age) Faro (11 ffinke ) with lus boly worn out, or rhinttere due to olil मिठिललितयायिणगत्तेः (स ferformanfaa2017) having lubs destroyel or leteriorted by loose tolls and skin (75)-755 forinto Tipe: (n. af7+393271) his hand, crying " st att fut TFTAFSaradis: ( Parta74a1) T ) Will the row of his teeth, full of supa (aftas), and rotten (aufa <f drug 95) 23 (K. ![37) clincised. fififira: (77 ) cm cistel. frzfas: (** frTime) thirsty, schseicel peron, reperills in fever, wants mucli water to drink, íeclin: ky elf tlur-ty every now and then. Fagfon: (fizfx71) U TITI (orinel of n bumboo, farofa (+ f? toy loop of frin * cf. Guj. 9. autoufe:

·106 VOTES of the (स प्रस्थिरपिटकै ) by bamboo-baskets thed at the tro ends of a pole (Gu] छाबडी घुण्णपइयाए (स घुणक्षतिका) worn eaten सिढिलतयापिण? (स शिथिलत्वचा पनद ) fastened by loose strings of leinp (774) gootantot (रा जीपारण) having old means or mstruments 27 Gest The hing still tries to ajirm his 1 oint of view and says that once he weighed a thier when alue, and, then he got him killed by means other than that of culling or wounding, but he did not find any change in the weigl thief, when alve or dead So, the king saw that the soul did not add anything to the weight of the body, and hence, he thought that the soul and the body were one The monk solved this question by saying that the soul is like air whi ch fills a leather-bag without adding anything torts ueight जीवन्तग चेय तुलेमि (स जीव त एव तोलयामि) Iget (hum) werghed when alne तुलेत्ता (स तोलयित्वा) ming neighed छविच्छेय अयुष्यमाणे (स छविच्छदम् अकुर्वन् ) not making nny cutting (छदम् ) of the lim. bs of the body (छवि) मय (स मृतम्) dead आणते (स अन्यत्वम् ) otherness , e diffeence नाणत्ते (स नाना त्वम् ) Viration ओमत्ते (स अवमसम् ) loss in weight or deliciency तुच्छत्ते (स सुचवम्) hghtness गुस्यत्ते (स गुरुत्वम् ) increase लहुयत्त लघुलम् ) decrease अम्हा (स यस्मात् ) १९ तम्हा (स नस्मात् ) therefore Correlatire of जम्हा यत्थी (स बस्तिन ) a lenther-bag (Guमशक?) पुषण पूर्ण अगुरुलधुयत्त (स अगुरुलभुत्यम् ) neither the great-

·107
TOE TALE OF I RADES
ness nor the smallness hot ( 11 gala ) depending
on, deperdant
28 Get Pradeshi then, sard that he cold
not see the soul of man anyu here in the boys
Though he cut it u lo tum, three, or number of
pieces He therefore, bclicvcil that the soul ilas
nol separale from the body. The monk teminded
the hing of the slory of a lood-culler, and
told him not to ulale hin Then he told that
well-l noun tale of the 1000 l-culler Once (
tanl of uvod-cullers went into forest
lo cut wood They told one of them to pre
pare food while they were out on work, neth
their help of fire uluch i as there, and further in
structeil him to get fire from uocil of thar firr
not exlinqushe I Saying this, they went threr
ira / fier sometime the man got a lo propre
fool, he sail in the fire iras erlinguished, he
11 ent to the ice of tool shorn tu lum by his
from is let he coul! not sec fire unyerhere ouer
the rool, he cut it into Arro three and name
Tous pirts but olen from irithin the rood nc
cold not col fire Alast tired an l dejected he
sol doirn rolrring his face irith lus palms TI
men from the forest returret aflcr trork, an!
rotini that their fuel ras not really Tury
Ir ir all aloul thar funlıshness of the man, an I.

·108 NOTES one clever man undertook to do the work, and ignited fire by churning pieces of wool, and gol the food ready within a short time. The monk saiil that the king was even more foolish than the foolish wood-cutter in the story, as he wished to see soul, which is invisible in itself, though pervading the body which it inhabits, like fire in rood. सध्योसमन्ताः (सं. सर्वतः समन्तात् ) on all sides. सम- भिलोमिः(सम्+अभि+लोकयामि)I observe. पालामिः (सं. पश्यामि). I see. दुहाफालियः (से. द्विधास्फोटितम्) torn or cut into tiro. चउहाः (सं. चतुर्धा) torn or cut into four pieces. संखेजः (सं. संख्येय) numerous-in u number of-. फालियंमिः (सं. स्फोटयामि or पाटयामि) I get liim cut or torn. तोः तदा. मूढतरापः (सं. मूढतरः).more foolish. तामो (स. तस्मात्) from that. फट्टहारयाओः (सं. फाटहारकात) than that wood-cutter, lit. carrier of wood. 90774ft: (से. वनार्थी) desirons of (अधिन) wool. यणोपजीवी (सं. वनोपजीवी) living upon or maintaining themselvos by (selling) wood. यणगयेसणयारः (रा. वनगवेषणाय) in search of (गयेषगा) wood. जोईः ज्योतिम्. भायणः (सं. माजनम् ) n ressel. गदायः (स. प्रहाय) taking, or having taken. अडयिः (सं. अटवीम् ) a forest. अणुपविद्याः (, अनुप्रविटा.) enterel. अगामियाएः (सं. अगामिया ) In a place without villages. किंचिः (री. रिगिर) some. दमः (सं. देशम्) part. अणुपत्ताः (, अनुप्राप्ताः) having reach. el or cotne up. पत्तोः (रो. एतस्मात् ) frou ths. अम्दः (से. अस्माकम् ) our-ours, मावेजासिः (, गाभियात) you shall prernre. चिन्मयत्ताः (ग. विध्यापिन:) extinguisherl.

·THE TALE OF PRADESHI 109 18 does not come तद्भव Word मुटुत्तन्तररस (स मुहूर्तातरस्य) after a noment परियरय घेइ (स परिकर बानाति) hinds his louns, grds up his louns पासा पासति पश्यति फरसु (स पर) an axe पासमाणे (से अपश्यन्) not seeing सन्ते (स यात) tured तन्ते (स तान्त) gloomy, sorry परितन्ते t red निविष्णे (स निविष्ण) degected एगन्ते पडेइ (स एकाते-? क्षिपति) throws on one side एड a root which from ny नसम or It is a 100t peculial to the language--Aidha Magadh मुयह ( रा गुञ्चति ) loosens-unbinds --ungird५ साहिए (स साधित) cooked ओहयमणसकप्पे (स अवहतमन मङ्कल्प) his mental activity or thoughts (मन सकल्प) being destroyed (अवहत), te stunned or stupified चिन्तासोगसागसपचिट्टे (स चिन्ताशोक्सागरस afãe ) plungerl (afuz) into the ocean of anxiety and sornow करयलपल्हत्थमुहे (स करतलपर्यस्तमुख) with his paluus (@tit 1) placed (Piet) or resting on ] 18 face अाणोवगए (स आर्तध्यानोपमत) engrossed m the feeling of affliction, or anxiety, Bufezit is dejec tion at the separation of 1 beloved thing oi at mceting with unfavourable cucumstances भूमिगय दिहिए (स भूमिगतदृष्टि) with his eyes fired on the ground for trafe च्यायसि) thou thinkest or meditatest झियायमाण (स घ्यायन् ) pr part --me litnt ing रेए (क) shrend दरो (स दक्ष ) skilful. पत्तट्टे (स प्राप्तार्थ) leunel knoring the right thing उच एसरडे (म उपरेशरप) one who has got training ·108 NOTES One clever man underlook to do the work, and ign ted fire by churning pieces of wool, and got the food really within a short time the monk sar / that the King was even more foolish than the foolish wool-cutter in the story, as he wished to see soul, which is invisible in itself, though pervading the body which it inhabits, lr he fire in thood सम्योसमन्ता (स सर्वत सम नात् ) on all sides सम भिलोगमि (सम्+अभि+लोक्यामि)I obcense पासामि (स पश्यामि) I sec दुहाफालिय (स द्विधास्फोटितम्) torn or cut into tro चउहा (रा चतुर्धा) torn Ol cut into four pieces सखेज (स मख्यय) numerous-in a number of- फालियमि (स कोटयागि on पाटयामि) I get lum cut or torn तो तदा मूढनगर (स मूढतर) none fooltah ताओ (रा तस्मात् ) froin that कट्टदारयाओ (स काष्ठहारकात) than that wood cutter, lit carrier of wood uret (रा बनार्थी) desmous of (अर्थिन) 1001 वणोपजीयो (स वनोपजीवी) living upon Inaintuning themsek es by (selling) 1001 घणगवेसणयाए (ग यनगवेषणाय) 1 scirh of (गोपगा) nood जोइ ज्योतिम् भायण (रा भाजनम् ) resacl गहाय (म प्रहाय) taking, or Inving taken अहर्षि (स अटवीम् ) forest अणुपचिट्टा अप्रविश) enterel अगामियार (स भगामिरायाम्) Ina place without villages पिचि ( रिथित्) some देमं (स देशम्) part अणुपत्ता (ग भप्राप्ता) huing reach cl or coine up पत्तो (म पतरमार) from the (सं भस्माम् ) our-ours माजासि (ग गायिft) you shall prepare for your (* 191697 ) extinguished १ (रा ·THE TALE OF PRADESH 109 IS loes not come from any तद्भव Tord मुहत्तन्तररस (स मुहूर्तातरस्य) after a noment परियर व न्धा (स परिकर यानाति) binds his loins, gnds up us loins पासड पासति पश्यति फरसु (स पर) an axe अ पासमाणे (सं अपश्यन् ) not seeing सन्ते (स श्रान्त) tured तन्ते (रा तान्त) gloomy Eorry परितन्ते treने निविष्णे (स निविंग) degected एगन्ते एडेइ (स एकाते- feafa) throws on one side 13 a root which तत्सम or It 18 1000 peculını to ths language--Ardha Magadh मुयह ( स मुञ्चति ) loosens-unbinds --ungarda साहिए (स साधित ) cooked ओहयमणसकप्पे (स अवहतमन मङ्कल्प) his mental activity or thcughts (मन सकल्स) being destroyed (अवहत), te stunned on stupified चिन्तासोगसागरसपबिट्टे (रा चिन्तागासागरस afaz ) plunger (sfaz) into the ocean of anxiety करयर पल्हत्थमुहे (स करत-पर्यस्तमुस) with hiy nlms (परत) placed (पर्यस्त) or resting on los face झाणोयगए (स आघ्यानोपगत) engrossed intle fcehn. of affliction, or uuxiety, आध्यान 1s degec tion at the separation of 1 beloved thung ou at meeting with unfavourable circumstances भूमिगय दिहिए (रा भूमिगतटि) with his eyes fiscl on the grount पियायसि (स घ्यायसि) thou thinke.t, or Imeditatest शियायमाण (स ध्यायन् ) pr art-me litnt ing रेए (४) shreni दयग्ने (दक्ष ) shiltul पत्त? (स प्रामा) learncil knonug the right tum. उय पसरट (म उपगरप) one who has got training or instruct on, rell instructed सर (परम् ) an and sorrow ·110 NOTFS seems to atron, rather, stick with an Uror-like shape al point for (a) a kind of s ood, used in Khunning wood to get fire महेइ (स मध्नाति) churns yra ( prystalà) blows fire, or kindles fire yaTaTTTTTTO (a guardaran) they having sat on (3971) comfortable nice seats (uenaar) असणं ४ the figure ४ means असग पाग साइम साइम. आसारमाणा वोसाएमाणा (आसादमाना विस्वादमाना ) testing and elishing आयन्ता (7 8171 11 ) those having washed their mouth and lrınds after dinner, artat (1) clean Cf Guj 179 This word lase & dell'origin TTHETTA. ( परमशुचिभूता) 111 ing become greatly purifieil, ou ci un ar (7 TIBA) dire to tlus resson go (7 74a) 15 pohen or hud Gast The King stopped putting firund neu arguments; but he ashed the mionk if it wis proper for the latter to spral scierely and scprin anii hım amidst such a large gathering The monk asled the hiny of he kn to of tic on tentions of punishm nis to offenders among the narnirs, I wschilders, Brahmins and monis Ile ineant that the King had olindel the nonl as he kiud nicme to him in the rijkt sprit, an I hence scas that the mon) chulet the ken, inmid yet effector ile bit, the king replied thai inlking In an flessite manner lad helped olc hmy s In tr more of truth than it onlah rue donc oth ·THE TALE OF PRADESHI 111 or en cernsule wise Then, the monk said that the way từ uh ch the hug had behated uas right जुत्तए (स युक्त ) propel इय (स इति) thus युद्ध (स ) wise, lightened महामण (स महामतानाम् ) of great intellect. विणायाण (स पिनातानाम् ) of vell-tianed विनाणपत्ताण (स विज्ञानप्राप्तानाम् ) of one having a good learning of a learned person उन्चावरहिं (स उच्चारचे ) by vari ons types of words, by lond and mild (monds) आउसित्तए (स आगोष्टुम् ) to replunand to rebuke with harsh words उद्धसणादि (स उद्वरानाभि) by tebukes, or contemptuous words उद्धसित्तए (स उद. चसितम्) to blame निभञ्छणाहिं (स निर्भर्सनाभि ) by in sults निच्छोडणाहिं (स निच्छोटनामि [?]) by tunts, or words defarming का ( स कति ) how many ? परिसाओ परिषद खत्तिय क्षत्रिय गाहापद्द (स गृहपति) a householden इसि ऋपि or a monk एयासि (स पनामु) from these दण्डनीइ (स दण्डनीति ) the inodc of punishment अमरज्झह (स अपराध्यत्ति) offends. तपण (स सचा) by skin or bank वेढेण ( स वटनन) with a carcin, पलालेण (स पलान) by chaff ढित्ता (स विट्या) having covere] by covering अगणिकारण (स अनिकायन) by fire it with the bein, having fire as then body te by fire झामिजइ (स ध्माप्यते') is burnt (to death) अणिहाई ( रा अनिष्ट) br plenennt, or undesirel अन्तिाहि (स अकाते) by dis agretable (nords), or distasteful words अमणामार्टि (स अमनामै [P]) by disagr eable or distastetal (Torrils) बग्गूईि (स पाक्य) by sentences, or speech उपारम्भित्ता per on n ·112 NOTES 1 e (स उपालम्भ्य) having trunted, or rebuked कुण्डियालच्छ णए (स बुण्डिकालाञ्छनक ) branded with a fuurs of कुडी or burning pot cl Guj कुण्डी सुणग (स सुनक ) dog कीरइ (स क्रियत) 19 mide निव्विसपबा आणविजइ ( स निर्विषय वा आज्ञाप्यते) 1, is ordered to leave the country नाद अणिवाहि (न+अति+अनिष्ट ) not by very unpleasant यामवामेण (स वामयामेन) adversely दण्डदण्डेण (स दण्ड दण्डेन ) closkedly पडिकूलपडिकूलेण (स प्रति प्रतिकूलेन ) antagonistic ally पडिलोमपडिरामेण (स प्रतिलोमप्रतिलोमेन) contrarily विवञ्चासपिवञ्चासेण (स विपर्यासविपर्यासेन) contradictonily यसि (स वर्तसि) Fon beinse पढमिल्लएण (स प्रथमेन ) br the first (debate), in the first debate or consersatron वागरणेण (स व्याकरणेन) by the reply or explanation here, conversntion सलत्ते (रा सलप्त conveased, talked जहा जहा (स यथा यथा) as नाणोच लम्भ (स ज्ञानोपरम्भम) The perception (उपभ) of knowledge करण is already explained before, asalso दसण and चीर उयरमेस्सामि (स उपलप्स्यामि) I shall get or gain पयहारगा पन्नत्ता (स व्यवहारका प्राप्ता) are callel, or cumerated 1५ dealers (व्यवहारका) देह (स ददाति) gives नामेगे (स नाम एक one सगवे (स सज्ञापयति) In Sanskrit the root in its causal form Ineins, to make huown to mahe acqunin ed with, to inform or to announce But here, the con to this work takes it to mean "atisfyin: by pro per conversation'- c. “belunyane z roperly the translation, I luse kept that caning, but In ·TIIE TALE OY PRADESHI. 113 it may be trauslated by, one who gives but does not announce (to others his benevolence, and so on) The monk considers the king a dealer or a practical man--व्यवहारक or व्यवहारी, as he did give respect to the monk, though he did not show it or announce it in words, in the latter hall of their conversation. 30. Gist: Still, the king wanted to get more knowledge from the monk and asked if the monk could show him the soul in a concrete and visible form like an STATT. fruit in one's own palms The monk in answer, by giving an analogy of the wind, shoued to the king that soul and such other things like wind coull not be perceived in a concrete forn, like that of the 2119757 frut; they could only be known by perfect beings-the Kovalins 14: (4 gia) Thus, or such. FHEYTT: (a. f) able, lorofa (FT. FTad) in the palm of the hand [ HT: (37444) afttrait: (. fers) from the borly. af faal titot ( from 3*f*f*fi+T to separate) having separated (ab olute or indeclinable part ), having taken out guzfang: (+1.34*TÁCH ) to show. 073FITT (8. myftu ) wind. Agë (27. ÅTET ) arose. GUGUTEHETI (a, quazafin ) grass and plants tus: (u. gad) began shiver. 95(. anta) began to tremble. 47 ( ala) began to shake. TET: (a. uafa) began to collide 3: (u. ha) Guj. 3143 to 8 ·Хотке began to sound Ti (a) form or shape, or actisity of († furafat) got transformed , all the present forms irc used for the past free (7 TETEA) of that hasing a forme ( TEI) of that hnuing speed or velocity. दसहा OFTE (T 497+372ffa) ten thunge Heraui (a # #178) loy all (its) aspects of (affee Fax) ineriten median of motion for soul and matter Juniyın divides the universe into six druyas (1024x) These 798 buse either the consti tutional paits (9*78) 01 they hrie not Only time has not miny se AT is an inaintes mal unit of space, Kar? (body) is the name given to a thing which has tas Time has only Therefore, it is not an FET979 The other five nre अस्तिवाय The six subdivisions of Brfta ire The soul (fa), mitter (gula), dharma (), adharma (308), spice (3117127), and time (RCS) Here, all but time are affairs They we called co, as they huse Satta (mat)-cuistence and are therefore asti (urea) und they have unny प्रदेश, The soul has inuumer ble às, space hus infiuite ones, matter numerihle, jongmerable, or infinite, and fagf are inmaterial (fast) and unbreakablc, hence, cannot bıve any parts The soul has clasticity, but प्रदेश cannot be ditidel Dharma is devoid of taste, touch smell, sound and colour, and is contermin0118 with the one प्रदेश 80 FT its ·THE TALE OF PRADESIII. 115 is an can universe (17). It is the principle of motion, It उदासीन cause for the soul to inove, like water for fish. It is not, aud Lerer be a * cause and more the soul. It es but one, lıke 398 and space. Adharma is opposite of Dharma. It is like Dharma in other respects and acts as a passive cause of stationariness, like the earth to falling bodies. It is iminaterial and obe. Space (211917) gises to all souls and to all other substances place in the univer.e. It is but one. It consists of atto (this) and 4514 (the world beyond). The five substunces are found here असरीरबदः (a. Err) detached from the body. TEAUNTI- ग्गलं (A. YRA) atom3 (97912) of matter. Frät: (*. fta:) a perfect being. Jimat atat ( 27979) in whom Loon ledge and faith have been generate.l--in Arhat FOTOT अन्तं करिस्सह या नोः (स. सबदु खाना अन्त करिष्यति वा न) whether he will put an cnt to all the i erics born from his actions iphe will be liberated from Karm and hence from the 4417. 31. Gust. The King still had some doubt to be clearest and no asied the non ho the site of the sout in the elephant's loly anl that of the soul in the body of an insect coull be the same The monk gave the ullitstration of a lamp illimining a big cha»ler from inside, but not its outside; the 81 me lainr illumines one ·116 NOTES a small space 191 that tery chamber, but not the whole chamber, when the lamp is covered on all sides by a covering, so as not to allow the light to pass out of the covering So also, the monk sard, the soul enlivened a big boly, and also a small body हत्थिस्स (स. हस्तिन) of an elephant कुन्थुस्स. (स कुन्थो) of ? कुन्थु 2 small insect अप्पकम्मतरार (स अत्पर्मतर) of smaller actions अप्पकिरियतराए (स अत्पक्रियातर) of smaller activities अप्पासवतराए (रा अल्पाश्रवतर) of smaller passions. अायव has alheady been explained before, नीहार (स निहरि ) bodily care पई पलीधेजा ( रा प्रदीप प्रदीपयत् ) would light that lump ओभासद (स अवभागति) brightens up उजोवेइ (स उद्योतयति) illumines तरह (स तपति) waums, or heats up पभा. सेइ (रा प्रभारायते) enlightens इहरएणं (स ?) इधर 192 af word and means 1 small or big cait, leie, measure of that name Then शरक or ईरय may mein something related to the cart, perhaps a measure Bmaller than an इर or गाठी, one that is nel to mabe up appet for a should inther have been क्लिजय 16 स मिजिक, a basket of bamboo mseel for gying food to Here, 10 inerng n bishet, it would cover the lamp on all srles, गण्डमाणिया should rnthen have been गडमगिया, स गग्डमणिका, a kind of mensure of n country, per. limpa ? very current in thosc tumex, erpecially in Kelayardha, आढएण. ( आइपेन) by an 21 COWS incastre ·THE TALE OF PRADESHI 11 of con 2774, a measure of corn TEEZ2 (Haf2F) und all the names following it are queasures of coro. UFTAUI: (A. 97289) by a 464, a measure of the Magadha country. ETISCHTETTU (H. Eguffi- F41) by a Claturblagız. totaal: (Atsf:7FT) a ful mcasure, one sixteenth of a Vani. BT21777FI 13. fluid measure one eighth of a Vanı, so rlso Frauffi F 13 ove-fourth of 2 Vani, the following measures are the thirty-second, and sixty-fourth parts of a Nanı Ertito: (a $95) by a lamp cover, a cover used to shade a lamp stiftei (a ***) of that type gE7FIAFT. (9 FÅTTET) got as a result of former actions--actions in the previous birth of a ?) Ecems to be a dat word, meaning 'body. It appeus to be the sime as the English word 'body,' a queer coincidence, perhaps, a sign of Argan brotherhood of the pist ?! Farca: (a faaafat) produces, or gets. FRATZAFEE (# surah) by particles of soul. afara ( arany) living rigt: (a yah) insignificut, or small. 32. Gisl: The King was convinced that the body and the soul were different, but he could not al once give up his old farth, and accept that new one, as his futher, grandfather and all his predcessors held the old viero. Ele erpressed this loositation of his to the monks. laller, therefore, toll the former not to icpeal ·118 NOTES. the mistake of the carrier of iron and repent likeivise. The carrier of iron did not give up his burden of iron, when his friends toil him to take up a load of other precious metal or gems instead. तयाणन्तरः (सं. तदनन्तरम् ) after that, पिणोः (स. पितुः) of the father, यहुपुरिसपरंगरागयं (से. यहुपुरुपपरंपरागतम् ) brought down by long retjes of Dncestors. फुलनिस्सियं दिहिं छपडेस्सामिः (गं कुटनिधिता हत्यिश्यामि) I shall abandon the inith (टिम् ) supp orterl (निधित) by the family (कुल). Faisa देशी root, Cr. Guj.ris-to leave. पच्छाणुताविपः (सं. पद अनुता. पिकः) une repenting afterwards. ययहारएः (रो. अयोदारकः) carrier of iron. अायस्थीः (सं. अधिन ) desirons of wealth. शुद्धगाः (रा. लुब्धका) greekly persons, hunters (for wealth), रियाः (से. काशिना:) longing (for wealth). पियासियाः (रा. पिपासिताः) thirsty. पणियमण्: (सं. पाय- गाउम्) merchandice (lit-articies) for sale. भायाए: (. आदाय) hasing taken. मत्तपाणपत्थयणः (. भार• पानपभ्यदनम्) fool, drink, and provisions for journey. छिनावार्यः (ग. दिनाTE) where coming of persons cut o!T, i.e. n place unfree quentellby people. श्रीमदः (१. दपि मापन) hasing long rathe. भयागार: (. अय+राम्) a ruine of iron. मारण्: (गे. आमीन) sprearl. पिन्धिः (ने, रित.. गम) wirle. सपाः (. साम) rith layere. उपप्प (M. ITER) with small layer. फुरः (म. सम्म ) openwrt up. गादी (ग.) inch, immenels. भयगा। (t. माम) Cy deer अपमाणे:(. wir) rrer- ITAR ·THE TALE OF PRADESETI I19 ncle of iron iron-mine मणामे (स मन+आप्त [१]) as wished by the mind, derr to the mind न्यन्घित्तर (स यद्धम्) to bind, infinitive of purpose-from पध अहाणुपुवीए (स यथानुपूवर्म) as before सपत्थिया (स सस्थिता) started तउ- (स नपु) tin अप्पेण (म अपेन) by little छड्डत्ता (स त्यक्वा) having abandoned, absolute prticiple cila is Imp 2nd Sing दूराहडे (स दरातृत) carried from + ling distance चिराइडे (स चिराहत ) carried for a long time अगाढवन्धणवद्ध (स अतिगाडय धनबद्ध ) bound by very strong or firm knots (वचन) असिलिट्ट भविष्ट) it should have been असिढिल-1e अशिथिल-not loose Otherwise az meins loose, whi h can not be the meining looking to the context perhaps the scribes or printer's mistake afora (a ?) this 13 दशी word imeaning strong', or "fast जाहे (स यदा) when आघयणाहिं (स आल्याने ) by narrative पनवणादि (स प्रज्ञापन) by requests, or precepts प्रथापना or पनवणा 13 a special way of advising the public used by preceptors यायवित्तए (स आन्यानुम् ) to tell toler kun le. पत्नपित्तए (स प्राप्नुम्) to persuade (to a thie, Int) तम्प (स साप्रम् ) coprer रुप्प (स हन्यम्) silver रयण रनम् पार (से बमम्) diamon l साइ. (स स्थानि) own विद्ययग ( विषयम् ) cll गयेलग (ग गो+एलरम्) rliecp महतरमूसियटिसगे ( अटतभारित भवनमा) lofty eight-floorel palaces फारान्ति (सं पारयन्ति) cum to le constructel caus from y-to do so मासि ( भाग lometrial प्रिनिति frorn

·120
NOTES
(F) from the store, or treasure of money
parat (a fioraiteur) consumed and exhausted.
247 oot (# ayou) unfortunate, and
sinful fiert Tuah (a straura Bia creates
winanceeasfnand possessing all-ominons marks
Ferrafafaa (ritat) devoid of shame and
Tealth caganaigh. ( Etagozataifayfi) horn on
he age of a month, bright or Linch, which is
levoid of any merit, or ietched The birth of a
child on the fom teenth of 1 month is considered
o be inauspicious when the auspicious tue of
he day his passed of Cf Guj sling 'safaz?"
--used for a man of bad, and mischievous conduct
Strafra FTTT (u 1958) having evil (a)
and ill-ominous (lit low) signs for (a urdit)
to the caste-prople faz:770 (+ f +17) one's
own-near relatives
33 G18! The Kiny has nou enl ghtened,
and he replied tha: he troulit at act like the
carrier of iron ad repent afterwards He cas
tren conierted inu a Jain and accepted the vole's
of a householder, and proceeded to go lhe monk,
however, reminded lum of the behaviour to be
a lopted before a preo-ptor, and cold him that it
was not proper for him to leave the monk without
Legging his pardon for his (King':) harsh ucrds
apoken in the beginning of th ar debate qe (t
21-) here, in this svay ago (a) enlghtened.

·THE TALE OF PRADESHI.
121
निसामित्तपः (स. निशमितुम्-श्रीतुम् ) to hear. कइ आयरिया
पन्नताः (स. कति आचार्या. प्रज्ञप्ता) how many preceptors
are told (in the Shastras). तयो (स नय) thrce.
फलायरिएः बलाचार्य सिप्पायरिपः शिल्पाचार्यः, तिहः नियु.
विणयपडिपत्ती. (म. विनयप्रतिपत्तिः) observance of modesty;
service to the teacher पउजिययाः (स. प्रयोजितथ्या) should
be adopterl or obser.ed. उवलेचर्यः (म. उपटेपनम्) bec.
merring. संमजणः (स. समार्जनम् ) Fweeping (his house
etc.). पुरओ. (स. पुरतः) in front. आणवेजाः (स आनयितव्यानि)
should be brought. मजावेजाः (स ममितच्या) should
be buthed, or मार्जयितच्या should be washed. मण्डावेलाः
(रा. मयितच्या.) should be decorated. भोयावेजाः म,
भोजयितव्याः, पुत्ताणुपुत्तीयः (स पुनागुपुत्रियम् ) lasting upto
sons and grandsons. कापजा. (स करपेत) should be
granted. पासिजाः (स. पश्यत्) should see, अपणोमित्ताः
(रा. भक्षामयिया) without begging pardon for it. अन्ते
उरवरियाल (स अन्त पुरपरिवार) Retinue (परिवार) from
the harem. भुजो २: means भुनो भुजो (स. भूय भूय )
aghunand again. सामित्तपः (ग सामितुम् ) togetpardoned,
34. Gist. The king, irith his queen, pard a
ursit to the monk the folloicing day, and askerl
the monk to escure him for his harsh specch the
other diy, and heard a sermon from him. The
mwd alt 180d the ling to become of good conduct
and load a prous life, giving up his old itella
yous conduel. Tie ling, thirrup in, promised the
mon2 ro do sn, and saxl tral hould deride
hringtom into four Parls, assiming the first

·122 NOTES to the army, the second to the treasury, the third 10 the royal family, and the last 10 charitable Prposes जहेव णिए (स यथैव कुणिय ) hke Kumika पञ्चविहेण अभिगमेण (स पञ्चविधेन अभिगमेन) by fire methods of approaching holy person or deity The observance by a Ingman of the five rules mnuludes,bandoning things with life or living eings in them, Leeping properly non-living bodies. such as clothes, ornaments etc covering the mouth with garments, folding of liands while entering an Upaslnaya and concentrating the thoughts of his mind मूरियकन्तप्पमुहाण ( रा सूर्यकाताप्रमुखाम् ) to qucens headed by Suryakanta पुब्धि पूर्वम् रमणि जे रमणीय पच्छा (स पक्षात् ) afterwards न'साला (स नृत्यशाला) dancing-hall इक्खुवाडए (स इक्षुयाट) . Sngr-cane crushing machine or factory पलवाडअ (स सलवाट) A threshing gronnd पत्तिए (स पत्रित) full of leaves पुप्फिए (स पुष्पित) flowered फलिप फलित हरियगरेरिज्जमाणे स हरितकरेरिज्यमान ) beantified on account of the lustre of green vegetable 375T (स भतीव) much झडे (स 1) withered (जर्जर ?) पण्डु- पत्ते ( स पाण्डपत्र ) with yellow leaves सुकरुक्से (स TF1121 ) with dried up trecs HTI (स यदा) when गिज्जइ (स गीयते) Is sung दाइज्ज (सं वाद्यते) 13 sung नञ्चिजा (स नृत्यते) 1s danced छिजह (स छियत) Is cut मिजद (स भिद्यते) 19 split सिजद (स स्विद्यते) is boiled पिजद (स पीयते) 1s drunk दिजइ (स दीयते) Is given उच्छुम्भा (स उत्क्षुभ्यते) Is agitated, te ·TIIE TALE OF PRADESHI. 123 Is eaten busy. उडुइज्जइः (स ) the root seems to have corne from उइ, a mortar used for pounding, the word, here, therefore, means 'is crushed with some pounding instrument' मलइजइः (स मल्यते or मृात ) is inb. ved, Cf Gu] 'मसळयु' मुणिजइ. (स हायत) is known, e. separnted or found out from the husks राजदः (स साधत) पामोरयाई: (स प्रमुखान) the chief (ones) fireEnfA. (07) I shall vest, or pnt. दिनभइभत्तवेयणेहि (स दत्तभृतिभक्तवेतन ) by ( men who have been) gren maintenance, food, or mages (वेतन) असणं ४. mens अमणपाणसाइमसाइम. They are xn all four things, hence, stands the figure x 370 डावेत्ता. स उपस्मृत्य) haring (got) preparel, seacot.. ed, or cooked पन्थियरहियाणं (स पयिस्पर्थिकभ्य ) to travellers, and way-farer परिमाएमाणे (स परिभग्यमान) being divided 35 Gist The King thenceforth, renained engaged in his religious duties, and began to beinderferent touordshus kindly duties, and queen The quccn voin, anneyril at this, thought to get rid of the lınby poisonin, him She tried to lale her son Suryalanta confidence but she got no support from kini, Being ujraid that her secret rrout he revra'ed by him, she hersell porsned the kin/ one day जप्पमि (सं यत्प्रभृति) froin the time, नप्पमिई (गै सप्रमति) from that time अणादाय माणः (स भनाईपन) disregarding सत्धपमोपण. (ग धनत्रयोगेग) br the of weaporn. अग्नि. अनि. use ·124 NOTES मन्त मन्न उहवेत्ता (स. उद्रिय) parang killed. ठवित्ताः (स स्थापयित्वा) uring placed फारेमाणोए: (स. कारयन्ति) doung रहस्समेयं ( रहस्यभेदम् ) divulgiuy of a sotr ret छिहाणि (ष हिनाभिy lefects मम्माणि (स मर्माणि ) seerets बियराणि (स.) Wesh points अन्तराणि (स) Laults. पडिजागरमाणि (प्रतिरागन्ति) watching विसप्प- जोगं पउआद (स विषप्रयोग प्रयुनक्ति) adopted the means of potoning विससंजुत्त. (स विपरायुक्तम् ) poisoned, ut. mised with poison farere forestila) offered. थायर (स हन्ति) killa शरीरगमि (स शरीरगता) pertaining to the botly, bodily उजला विपुला (स उज्वरा बिपुला) severe and esce sure पगाढा कशासाः (स प्रगाडा कशा) sharp and harsh. कढया चण्डा (स काका चण्डा) httter and fierce निमा दुपत्रा दुग्गा दुरहियासा (स तीया दुक्खा Ini *7*2727) soy distressing, painful and unhearble (दुरभ्यासा) पित्तजरपरिगयसरीरे (स पित्तज्वरपरिगतशरीर) with his hodiy afflicted with braons fever (feat) दाहय कन्तिप (सं दाहावकात्तिक ) suffering fiom burning sensation. 36 Gist The hiny saw that he was por sored hy hrs quicon Suryalanta But he owed no *ZL-ill turlasds her, and went at once the Posadha Shaa for fasiing, after ginn, his salutations to the holy persons and his relurons prece ptir krs: There, he accepied all the big vows and tenounced everything, includiny his food, andatlast die in peace In has next barth, he was born 212 the Suriyabha haien as qod Suryabha ·THE TALE OF PRADESRI, 125 etc are in as ag in अचाणं संपलदं जाणोत्ताः (सं. आमान मनरन्न ज्ञात्वा) Inoring himself cheated (by the queen) अप्पदुस्समाणे. (म.प्रद्विपन ) not hatimg or having ill-feeling. पमजइः (स प्रमार्जति) Sweeps उच्चारपासवणभूमि (स उरचारप्रस्रवण- भूमिम् / the latrineand the urinal पडिलेहइ. (स प्रतिलिखनि) inspects, looks over whether they are clean or not. Some com. beems to take it as 'cleanses' दन्भसंथारगः (स दर्भसथारम् ) the दर्भ-mat पुरन्थाभिमुहेः (स पुरस्तादभिमुरा) facing the cast. All these, spreading the दर्भinnt preparations for denth mell Known Jainism अन्भुरनुन मरणं. संपलियक- संनिसपणेः (सम्पर्यइसनिषण्ण) sitting in a cross-legged position, a पद्मासन. पुचि (म पूर्वम् ) lefore, formerly. धूलपाणाइयाए (रा स्थूलप्रागतिपान ) gro-s in- Jury to beings पच्चापपाए (स प्ररपाट्यात ) renouncil श्याणिः (रा इदानीम्) nor. फोहं (ग. मोधम् ) inger मिच्छादसणसलंः (२. मिथ्यादर्शनशम्यम् ) the thorn of falke (मिश्या) faith. जोयं (स योक्त्रम्) Joke, here at - tivity which born from the role of duty. फुसन्तु, (रा. स्पृशन्नु) may touch or overconne. चरमदि (. 'चरमे) by the list ऊसासनिस्मासेदि ( उपनाम 19.410:) lny inhalntione ani chalation- ATTA ( म्युचनाम) Inthanrlon. आरोहयपडियान्तः ( थाचिन- प्रतिशन) nfter makme confessions (of his ins) समादिपत्ते (गं समाधि) liming obt auneel concelhi triticn of his mind उघयायमभाएः (म उसासभा) in the birthplace (उपमा) of gols. पण्णमो. eMusto decription of the birth of scils, wluch kdrop 18 ·126 NOTES 01 Gist in ped here पजत्तीए पजत्तिभार गच्छा. (स पर्याप्तिना पर्याप्ति- 9919 tefà) got perfection and fullness, It is of five kinds: in ETC or food, body or Tire, sense3 ईन्द्रयs, respiration or 317974, and speech, or Hati. Here, the question asked by Gautana, in the first prra of the book, 18 Eully answered by Lord Mahavir Thus, hearing all about the previous birth of god art, Gaulama ashed his master as to where that god would be born his future birth Lord Mahavir, then, related the whole story of his future uzath in short and said that he would be born in the country of Harfrae, in a rich perous family, and woull be named aft, and his parents would celebrate his birth with festivities and pomp 757 (a ferah) How much fas (7 fefa ) living lifetime, or period of life of laar ( Titara) A period of time counted according to A simile of 4 wellthe time which is required to completely empty a well which 18 one Yojana long and wide by removing trait aftei every hundred years when it is filled up closely by the ends of hair भरक्खएण ( 47299) by the end of his birth आउक्खपण (+37rgota) by the end of his life Tora (3) alterwards TT TT (+ €75 नन च्युत्मा) talling u degradation (1997) fafek and pros. one ·THE TALE OF PRADESHI 12 717 (स गमिष्यति) will go 2nd fut. 3rd sang उवजिद्दिः (स उपपरस्यति) will be born 2nd fut from उप+पद, 3rd sing महाविदेहे वासे (स) In the region of Ma havdeha- region of Karmabhumi, where the duration of time is always like the fourth Arr (a part of a cycle of time) There are fifteen regions of the abode of men of Karmabhumi, 5 Bharat, २ Iravata, ind 5 Maharideha The fourth Ar here mcans the age of misery and some happines It was in this age that all the Tuthımkarıs were born अड्ढाइ (स आदधानि) rich दित्ताइ (रा दिशान) Instrous जाण (स यान) care जायरूप (स जातरूपम् ) oold रययाइ (स रनतानि) ilver याओगपभोगसपउत्ता. (स आयोगप्रयोगसम्प्रयुक्तानि) engaged (सम्प्रयुकानि) in Loncy-making (आयोग) crsuits (प्रयोगा) बिच्छष्टिय (स विच्छर्दित) having offered पडर (स प्रचुर) plenty पुत्तत्ताप (स पुत्रत्वे) in sonhood as a on पच्चायाइरसद (स प्रत्यानायिष्यति) will be reborn-- from प्रति+आ+नन् , fut 3rd eing तसि दारगनि गम्भ गयसि चेव समाणसि (स तस्य दारकट गर्भगत एव) from the time whence that boy will be in womb This is loc absolt te construction समाण stands for मति अम्मापिऊण (स मातापिनी) of the parents दढा परना (स दृढा प्रतिज्ञा) firrn futh बहुपडिपुण्णाण (स बहुप्रतिपणानाम्) full, or complete अट्टमाण (स अर्थ+अष्टगानाम् ) feren and a half राइदियाण (रात्रिदिवानाम्) of days and nights (राद) वीरकन्ताण (स व्यतिमातानाम् ) haring elapsed यहोणपडिपुणपञ्चिन्दियसरीर (स अहीनप्रतिपूर्णपञ्चेन्द्रियशरीर) ·128 NOTES possessing a body endowed with full (afatit) five senses without defects (अहीन). लक्षणवाणगुणोववेयः (सं. लक्षणव्यंजनगुणोपिपेतम् ) Possessed of raerits, (as of) auspicious signs (लक्षण) and marks (व्यंजन). माणुम्मा- पमाणपडिपुषणमुजायसव्वहसुन्दर: (स, मान+उन्मान+प्रमाण प्रतिपूर्णमुजातसर्वाङ्गसुन्दराह:) with all limbs, well-formed, beautiful, and complete in breadth, height (उन्मान) and thickness (प्रमाण), ससिसोमाकारः (मं. शशीसोम्याकारम्) haring his form pleasing like the moon मोम्यpleasing or calm. पियदसणः (सं प्रियदर्शनम्) pleasing to see. पयाहिसिः (सं. प्रभविष्यति) will be, or will be lborn. टिइडियः (सं. स्थितिपतितम् ) A practice handed cown from one generation to another, e.g. cclcbrnting the birth of a son. करदिन्तिः (स. करिष्यन्ति) will perforsn. तइयः तृतीय, चन्दमुरदसणगः (सं. चन्द्रसूर्यदर्शनरम् ) The practice of showing the sun and the moon to child on the third day after hirth. जागरि (रा. जागरिकम् ) A vigil kept by tic relatives on the ixth night after the birth of a child. The achtiles wake for the whole night and sec that no evil the new-born babe, especially on the sixth night, ulen it is supposel, the Goddess of Fortune determines the fate of the child. एकारसमेः (रा. एकादशे) on the eleventh (any). संपत्तेः (a. संग्रा) sing conne. यारसाहेः (सं. द्वादशै) the trellth (day). निटियत्तः (रा. निते) hiring been over. अमुरजायफम्म. करणः (0, आधुचि जाकर्मपर) the act of cutting the umbilical cord at the time of birth; an impuro comes to ·THE TULI OP PRADFSHI 129 ceremony performed at the birth ol a culd. संम- जिओवलिते. (स मार्जित+उपलिते) (the precincts) being washed (समार्जित) anl be-me ured. उपक्रडावेस्सन्त्तिः (स. उपस्क. fut caus.) will get prepare 1. भोजनमण्डसिः (सं. भोजनमण्डप) in the dinner-hall, especially, a pavillion (मण्डप) built tor holding a dmuer. परिभु- म्जेमाणाः (स परिभुञ्जन्त.) eating. pr part. परिभाएमाणाः (स परिभाजयमाना.) shuing, partakng. पुरोः (स. पुरतः) in front यहस्सन्तिः (म. वदिष्यन्ति) will say. नामधेजः (स. नामधेयम् । the nue. ढपन्नो य २. The figure २ shows that the name is to be repeated twice, ay a sign of calling the boy in future, by the same name अणुपुटवेणः (स. अनुपूर्वम् ) one hy one, in orderas described before. पजेमण (म. प्रजिमनगम) Rite for the first feeding of a child. पजम्मणगं: (रा. प्रज- रूपनकम् ) Rite for the first-utteriug of a culd पडिय- दावणगः (म. प्रतिवर्वाचनकम् ) lit. every month of gro. wth; rather every birth-dıy; here, a rite connected with the birth day पचमणां (स.प्रवक्रमणकम् ) the rite connectel with the first walking of a child. कण- वेदणः (स. कर्णधनकम् ) punching ears , rite connected with that. संबच्चरपडिलेद्दणगः (स. सवत्सरमतिरेखनरम् ) The ceremony connected with the first yearly birth-lay, when the day is written down (afaden). चुलोयणय. (सं. चूलोपनयनम्-चूडोपनयनम् ) cutting of hair ot a child for the first time ; shuning utfor: (# भन्मानि) others, गम्भादाणजम्मणायाई: (रा. गर्भाधान+जम्म+ मादिरानि) ceremonies as of pregnancy, and othcry 9 ·130 NOTFS स connected with the birth इड्डीसफारसमुदपर्ण (स ऋद्धि- सत्कारसमुदायेन) with a great deal of (समुदायन) pomp (fa) und dignity. 38 Gist Lord Mahavir fusiler tells about the future of the b y uutta und says that he will be brought up by fivr nurses and many other ottund ints brought from vario 18 countries of the world पञ्चधाईपरिक्सित्ते (स पञ्चधात्रीपरिक्षिप्त) surrounded by five nurses खीरधाईए (स क्षीरधात्र्या) by the nur e feeding hun milk मजण मजनम्) bath मण्डण (म मण्डनम् ) decoration अङ्क (स अहम् ) lap The nurse who would l'ondle hun on her lap - अधानी कोलावण (स श्रीदनम् or क्रीडापनम) causing to sport or play A was hept who would cauce the child to sport or play चिलाइयाहि (रा ?) by those from Kirat चिलाइय or चिलाय means किरात । class of aborigues-मील बामणिया (स वामनिया) dvarfislu nurse घडभिया (स वरभिI) hump-bnched nurse बब्बरो (स बरी) mard from the Bubur countiy वउसिया (स बकशिवा) niud from Bikush जोण्डिया (स योनिम) mard from in Anarya country Yona पपणविया (स प्रहविश) mard from Planhava ईसणिया (स ईसणिका) umard from Isin। चारुणिया (स areforr) maid from th Varuui dnection i tbc Western duection लासिया (स लासिका) mud from Losiha उमिया (स स्कुशिका) mud fiom I akusal दमिली (स द्रमिली) Imnd fiom Dr mil: सिंहली (स) mard from simhal drupa or Ceylon पमणी (स पश्यनी) nurse namel e ·THE TAIE OF PRADESHI 131 mad fhonm Paliant मुरडी (म मुरुण्डी) mard from the country of Murund: सपरी (म शबरी) mantservant fron Shabar: पारसा (स पारसीम) mard fron Perenn The names of 11110ns conntries enumerated here shox tle geograph cal knowle lgc and the commercial rel tions going on between India and those countries The mention of Arabia Persia, Western countries and some o her Anurya coun tries is worth noting नाणादेसीविदेसपरिमण्डियाहिं (स नानाशीविढशपरिमण्डिताभि ) by muds dres ed in samous uresses,both nativeant foreign सदेसनेवत्थगहियवेसाहिं (स स्वदशनपध्यग्रहीन पाभि ) by mauls ares ed in costumes in the fa hion (नपथ्य) of their own country इनियन्चि न्तियपत्थियचियाणाहिं (स इगितचिन्तितप्राथिविद्यानन्तीभि) by maids knowing the gestures, thoughts, and desrres of the child विणोया ( स विनीता) trained, modest चेडिया (स रिका) maid's नवनाल (स चकवालम्) a group चन्द (स वृद) १ party or group परिखुडे (स परिवृत ) surrounded घरिसधर (स वर्षपर ) a chamberlain a eunuch मद्दयर (महत्तर) elderly servante इत्थाओ हत्थ साहरिजमाणे (स हस्तात् हस्त सहियमाण) being carried or passed from one hand to another नन्चिजमाणे (स उपनृत्यमान) being danced or tossed परिभुजमाणे (परिभुधमान } being enjoyed or clasped उयमूहिजमाणे (स उपगूद्यमान) being embraced अग्या- सिजमाणे (म ?) beng clovelr embraced [आ लेपित ?] मणिकोटिमतऐसु (स मणिमितरेषु) on the floor studra with gems परगममाणे (रा परगममान) Wilking (गनमार) or उब ·132 NOTES nice or by the help of others गिरिकन्दमलोणे विष चम्पगवर पायवे (स शिस्किन्दरमाहीन इव चम्पावरपादप ) hke an excellent Champika tiee deposited or groning (Etat) in Mountain-cive निमायनिव्वाचायंसि (स निर्यातनिर्यापाते) in a place unexposed to send and obstacles (2017). परिवद्धिस्सइ (स परिवषिष्यति) will grow up 39 Gist The by irel be placed in charge of teachers for being ined in the 72 arts at the apto eight साइरेगभट्टयासजायग (स सातिरेक अधरजातकम्) grown (जात) httle Drer (शातिरेक) eight year जाणित्ता (सं शारवा) knowing सोभणसि ( स शोभने ) in muspicious परवा (स) prt of a नक्षत्त नक्षन-constellation मुद्त्त मुहूर्त, time उवणेहिन्ति (स उपनयिष्यन्ति) will tike asay. Then comes the description of the 72 arts as found in the Tan literature The Broken inic literature speaks of 64 arte Tbe lains seem to hele tao dified and allen for more litsforzogey णामो सणिग्यपजयमाणागो यावतरि कलामो (स रै। दिया गणितप्रधान मस्तपर्यवगाना द्वारातिरा) clenty two arts beginning from writin: (747) and ending mith (पर्वरना) the count of hirds (भनिन), the chief one being mathematies (गणितप्रधाना) सुरुभो ( nn) the Sntras zrazit (asal) their rennings. सिकाराद्वि (प्रतिनियति) will netruct सेडायतिर ( frविपति) Will torch देश me for renderings into T'aglioli of all the arts, ece the trzelation गय माम् न थम् पाय (म पादिसम्) playms on ·TIIE TALE OP PRADFSHI 133 musical instruments सरगय स्वरगतम् पोखरगय पुष्करगतम् जूय यूतम्. जणवाय (स पनवादम् ) the art of oratory, eloquence पासग (स पाशवम् ) dictng अट्ठावय (स अष्टापदम्) playing on a board of eight squares-as chess पोरेफत्त (स पोरकृयम् ) the art of pto ecting a enty वगमट्टिय (स उदक्मृत्तिकम् ) the art relating to the recognition of water ard earth अज (स आया) the metre Arya पहेलिय (स ग्रहेलिका) riddles हिय (स माधिकम् ) the art of understanding Magadhi गाह गाथा गीइय (रा गीतिका) of songs सिलोग श्लोक. हिरणत्ति (स हिरण्ययुक्तिम् ) the art of purifying gold urd silver सुपण्णजुत्ति (स मुवर्णयुक्तिम् ) the art of testing and puritying gold 700 qui powder तरुणीपडिकम्म (स तरुणीप्रतिकर्म) the art of adorning ladics इत्थि स्त्री. गय गज गोण a bull फुकुड (सं कुक्कुट) a coch छत्त छनम् सागणि Kakin1-काक्निा jewel Cha Arranti kings generally kept it धत्थुविल (स वास्तु विद्या) Science of architecture नगरमाण (स नगरमानम् ) city-survey or town planning ख धवार (स व धादार) Camping the army चार Spying पडिचार (म प्रति पारम् ) counter-spying वूद -प्यूह-arran.ing the army पडिवूह (स प्रतिव्यूहम् ) counterarianging the army (cart) जुद्धाइजुद्ध (स युदातियुधम् ) deadly fight अहि अस्थि मुहि मुष्टि रया -ता anhip इसत्थ इयतम्-इमु+अन्न arrow-throwing छरुप्पवाय (स त्मप्रसाद) the art of fencing me tho bundle of a shord धणुब्वेय (स धनुर्वेदम) archery-the scienc of archery FETVETETT (री हिरम्यपारम् ) molting told and silror सुत्तसेह चम चक गरल गफ्ट सगड शर ·134 AOTES (a ) the art of pappreng various figures of thre wis fu play at a Titan) plning with a ball atfeen (4 mil) : lotus-still पत्त ( 970M) the art of piercing the sys of a bird (41) in air (55th an arron) FET ( **) anarmy Asia (a mion) the art of making alve a dead man forsatá (a Aslan) the art of showing oneself dead surat (OTK) by prica tice aan Farerfazan) having taught aifex (8 39afqafa) will tale anay 40 G24 Lord Joharir relates the fulute of Dradhapraugna and says tat ile boy, ex*** after atlarning malurity, will you how ary attachment for worldly pleasures Hc und renounce the worldly life to be a monk and aitain Kerala Jnana, chen, living that life of a mouk, he will rench kus goal of liberation from this Sunsara. Theo (o ganharmaa) baung pancak he boyłoel (FPHF) fiagfoto ( Bongofurtens ) having passed the stage of a pupil (Far) to 14 taught and Lepto siung (! ATA ) he Tin; attained youth. Otherfona ti tofa f) proficient in 72 arte TETAPES Facme afüret ( leafumptast) well- Fersed in cigutera kinds of rarieties (Ft) of native languages (1) THUSETTS ( nar INTT) one whose nuo sleeping och (9) limbs lute lesa Nalche? np It meins that ·THE TALE OF PRADESHI 135 are the child s nine limbs-eyes, cars, hands nose tongue, mind etc not very active in that state of life but they do become active as hc child grows up to be man गीयरइ (स गीतरति ) fond of music सिद्गारागारचारसे (स शृङ्गारागारचारूपेप) putting on excellent dress fit for a visit to the house of love (lit amoums) संगयगयहसियभणियचिट्टियविलास सलापनिउणजुत्तोवयारकुसले (स सगतगतहसितभणितस्थितविलास सलापनिपुणयुत्तोपचा कुशल) clever (निपुण ) in kceping a proper (रागत) grut (गत) smile talk stand ng, lovetalks and wise (कुशल) in cmployı & suitable (युक्त) courtesy (उपचार) यजोही (रा हययो) fighter on horse back वाहुपमही (स बाहुप्रमी) fighter with अलभोयसमत्ये (स अलगोगरागर्य) capable of (समर्थ) full enjoyment of pleasures (भोग) वियालचारी (रा विकाउचारी) moving about (चारी) at any odd hour or time (वकाल) fearless लेण (स लयन) resting house उवनिमन्तेहिन्ति (स उपनिर्मानायर्यात) will irrite सजिहिइ (स सज्नियति) will be attached to गिज्जिहिह (स गृषिष्यति) will feel greely गुञ्छिहिद (स मुञ्छिष्यति) will be infatuated with आझोषयन्जिहिद (स अध्योपप Rifa) will be engrossed or absorbed in fut from भधि+उप+पद, Ardha Magadhi root-अज्योववज्ज पउमुप्परे सपनोत्पल)ablue lotus पद्म a red lotus सयसहस्तपत्त (स रातसहस्तपत्र) hasing a hundrel thousand pctals (lit leaves) सधुढे (स सहद) groun up नोचरिप्पर (स न+उपरिप्यते) 1s not emerred with पङ्करपण (स पङ्क रनेण) with the dirt of mud नोवरिप्पदिइ (न+उपलि- army e

·130
NOTES
प्स्यते) will not be smeared with fut ftour उव+लिप्प
थेराण (स स्थविरेभ्य ) from elderly ascetics or monks
योहिं बुझिहिइ (स बोधि बोधिध्यति) will know the right
and perfect baun ledge, will get perfect lnowledge
पवइरसइ (रा प्रविष्यति) will renounce become an
ascetic ईरियासमिप (स ईग्यासमिरा ) walking with care
and attention forf 13 caicfulness in walking, this
Is a variety of सगिति or carefulness सुडयासणो (स
सुहतहुताशन) fire which is given good offerings (गुहुन्न)
अणुत्तरेण नाणेण (स अनुत्तरेण ज्ञानेन ) the highest
(अनुत्तर) Inowledge आलपण (स आलयेन) by a place
of residence, housing बिहारेण (स विदारण) by means
of an outing अजवेण (स आर्जवा) by sthaigatfor
wardness महवेणं (स मार्दवेन) by mcans of tenderness
लायव (स ) humility गुत्तो ( स गुप्ति ) protection
ngainst suns of mind, body and speech. अणुत्तरेण
सव्वसजमतयसुचरियफलनिव्याणमग्गेण अप्पाण भाषेमागस्स
(स अनुत्तरेण रावसयमतपसुचरितफरनिर्वाणमाण आरमान भाव्यमानस्य)
cultivating or purifying himself by the highest
path of ernancipatiou (निर्वाणमार्ग), the result (फ्ल)
of all kinds of restraints, austerities and good
deeds (सुचरित) कसिण (स मृत्स्नम् ) entire-complete.
निराकरणे निवाचार (स निराचरण निर्व्याघातम्) clear ( Int
without any covering-fariTC) and unobstructed.
सदेवमणुयासुरस्स रोगस्स परियाग जाणिदिर (रा राख
मनुष्यासुरस्य लोक्स्य पर्याय ज्ञास्यति) will know the state of
all beings including gods, human beings and le
mons The word परियाग 13 also explaineal as पर्याय,

·TILE TALE OF PRADESHI 117 . out union meaning idea or Eentiment'. आगद (म. आगति) artival. उववायं (म. उपपात) Intli तकं तम्-thought. कडं (स कृतम् ) deel मणोमाणलियं (स मनीमानसिकम् ) inner working of the mind. खय (म अयित or क्षपित) destroyerl retrons or कर्म आनीकम्म (स मारिष्कर्म) openly lone dcel रहोकरम (स रह नर्म) deeil lone secretly अगहा (म अर्हा) persons fit for liberation भरहमसभागी (ग अरहात्यभागी) omni-rent--Arihanta. रहस्यस्य अभाशा जरहस्य तर भारते य म नया अरहस्यभागी । one from wlion 110 ftruet in concealed यजोगे घमाणाणं (ग मनानाकाययोगे पर्तमानस्य) of thoso existing on generating of thic of mind, speech ani hody. साई वाणि परियागं (म पर्यायम् ) State, on contin- 1on पाउणित्ता' (म प्राणिया) hasing cricned, heat, Inct माउसेसं (स आयु गपम) the lest of his 1k पामोत्ता (ग आभुक्त्वा) hasing emoyel, or weal पत्ताई भत्तानि पञ्चपाइरस (म प्रत्यारयारयात) will thandon, gne up, or bat in fiom अणसणाए छेद मइ (ग अनगनाय छेरत्यति) will cut off on disp mcila or Fasting जम्मट्टाए (स यस्यार्थाय) for whore onhi-- the goal for which. कीरद (म मिय) 19 ob-ernel कसदोष (म शलोच) pning out of him यम्भचरे पासे. प्राचर्यवास . अण्डाणगं अस्नानकम् • अदन्तवर्ण (ग अद न्तवणम्) not cleaning teeth अणुपदाणग (म अन्+उपा- नरम्म्) Inoving about without thoer-lefootel. ness भूमिसजायो भूमिशघ्या. परघरयसी, (म परहार ) for legging. उदारलाई (म रध+अपधानि) ising obtained or ohtauneel with insult परेमि हीरणामी ·138 NOTES (री परेषां हेलना) dinespect from others रिसणा (स सिंसना) censure गरहणा (स गहणा) contempt उच्चावया (स उच्चावचा) of various kinds विरूया (रा विरूपा) unpleasant परीसहोषसग्गा (स परिषह उपसर्ग) परीपहा are afflictions of hunger, thirst ctc to be borne by saints उवसग्ग 1s trouble u disturbnce caused to saints by gods गामकण्टगा (स प्रामकण्टका ) causing thorn hke pain (कण्टक) to senses (प्राम) प्राम is used for the senses अहियासिजन्ति (स अध्यास्य ते) will te borne आरादेइ (स आराधयते) will resort to will get चरिम (स चरम) last उस्सासनिस्सासेहिं (रा उच्छवास fat sare) by inhalation and exhalation सिज्झिहिद (स सिस्यति) will attain perfection बुझिदिइ (स बोरस्यते) will be airakened मुञ्चिदिए (रा माश्यते) will be liberated परिनियाहिइ (स परिनिर्वास्यते) will be extu guished, 2 e emancipatel All the verbs Bigmfy the same thing मोक्ष-from the world सम्पदुक्खाण अन्त फरेहिए (रा सर्वदु साना अतं करिष्यति) will cnil all thy miseries of this woul! 1. will destroy the miseries generating from being born in this world to Gist Gautami listenrd all la as narratel to him by I dilal aur uth attention and then got engaged in austeridies for the perfection of lis trn you निरक्षेवो (से लिप) en1 समतं (सं गमाप्तम् ) Inich his religi w