·Contents.
Page
-
Subject
II Forevord.
III Introduction
vii xvi
III Nirayivaliyło
Section I
1 29
Section II
30 33
Section III
34 60
Section IV
61 65
Section V
65 73
IV Appendix I (वर्णकादिविस्तार:) 75 100
V Appendix II (महाबलमन्मादिवर्णनम्) 101 - 114
VI Notes
116 152
VII Translation
• 1 to 140
VIII Glossary
1 to 48
-
.

·Foreword It is a matter of considerable delight to me that within a fortnight I am required to write two forevords to two of the important sacred books of the Jains. The Nirayāvaliygo constitutes the group of the last five Upãngas of the Jain Canon. There was felt for a long time a great necessity to promote the study of such Upinga works as were instructive and interesting to the students of Ardba-Någadhi and it wag with this view that the Upanga books were prescribed for the University Examinations There were undertaken different editions by different scholars and I am glad to remark that Nirayáraliyao also had adequate attention paid to it. The collaboration of two young scholars of Ardha-Magadhi Mr. Vadilal J. Chokshi B. A.(Hons.) and Jir. Amritlal S. Gopani M.A. in bringing about the present edition has been a very happy feature indeed and the editors have been able to bring about a ·vi ) Foreword. valuable critical edition of the book. The English rendering has made the book very intelligible to the University First Year Arts students who would give it a varm welcome. The indersigned takes this opportunity of expressing his sense of deep satis. faction at the fact that young Ardha- Magadhi graduates are coming forward to undertake editions of several books of the Jain Literature. There will be bad within a short time now a deep thorough going comparativo study of the Jain Religion and philosophy by graduates of the Bombay University conversant with the critical methods of the West and there will be available indopendent original epitomes and treatises on Jainism over and above mere editions of the old Āgama and non-Agama texts. Gujarat College, Ahmedabad. 5-10-1934 K V. Abhyankar, Protessor of Sanskrit and Ardha-Magadhi.

·Introduction.
Wo fcel much pleasuro in announcing
the publication of this rolume Niraivaliy.io.
Tho first section of it was
A word for
formerly cdited by Dr. S.
the Trut.
Warron in the year 1870.
Lator it was followed by the cdition of Rai
Bahadur Dhunpatsing (with Chandrasuri's
commoalary and a Gujarati Glove in 1896),
and bllo Agamodaya Samiti odlition of Surat
( also with Chandrastiri's commontary, in
1022 ) Aftor that it was vory roconi
edited by Prof. Dr, P. L. Vaidya of I

·viii] Introduction. in 1932. One more edition of it has also been published by Shree Jain Dharma Prakāsh Sabha of Bhaynagar. All these editions have been of more or less while preparing this edition, especially the edition of Prof. Dr. P.L. Vaidya, and for this, therefore, we are very thankful to their respective editors. use to us Besides the text we have attached to it full वर्णकादिघिस्तारः, exhaustive and lucid notes, a glossary and a literal and complete Eng. lish translation of the whole text which the F. Y. A. students find very useful and necessary for their study. In order to satisfy this need of the students every care has been taken to see that the reading of the translation and notes makes the understanding of the text easy and intelligible. There is a second reason also for writing the translation. It is the translation of one of the most Sacred Books of the Jains (one of the eleven Angas) and would therefore enable the English knowing gentlemen to be familiar with the book even without the knowledge of the Prakrit language and with this aim in view we have tried to bring in our translation the ·Introduction. (is spirit of the original Prakrit tests as far as it was possible for us to do so, and we hope that it will certainly fulfil the purpose with sihich it is writton. Somo useful and criti. cal foot-notes throwing light on the various important technical terms of Jainisin havo also been addod at tho foot of tho translation in order to fascilitnto their understanding, and this will also lielp much toward, tho anderstanding of tho tost. & nut- For the purpose of the knowledge of tho general reader and for The Ethical and the purpose of tho critical Social Importance study of a student there has of the Book, been given below in shell tho tenching of this important Agama hook. The whole volume Nirayaivallyio has been divided into fivo sections ench of tho first four containing ton lectures and tho lagt twelve. The first lecturo of the first section deals with the story of Kila. Though Kuriya pinys an important part in the story First Section, yot Kila appents to bo tho ·un- Introduction, hero. In the Rahamusala Battle he sided the party which fought for an righteous cause. And what was the result ? The endless miseries of hell. Thus undertaking a thing-even entering into a war-for an unrighteous cause brings the miseries of hell, There is a loud cry now a days against the evils of war. What a great benifit would be achieved if the modern rulers and states were to keep in their minds such an important lesson which tells us of the evil fruits of entering into war for unfair causes! Some would call this a principle of religion and mythology but not of practical politics. But beware! one day or the other the world will have to accept such noble principles of roligion and philosophy if it wants universal peace and happines. Even the Leagues of Nations have proved failures and they would succeed in achieving their aims Only if they direct their attention to such high principles, which, if once put into practice, are sure to prove sound principles not of religion and philosophy alone but even of practical politics as well. This principle embodied in such sacred books of the Jains indicates ·Introduction. { xi that religion and practical politics are not two antagonistic things but that they are the wheels of the same chariot of the World-Civlization. And is not the great Indian national struggle for independence based upon such excellent principles-fighting for a righteous cause, being baressed and killed by the enemy but not haressing or killing him ? Let us hope that this experiment carried on such sound principles will prore trae and successful one day showing, that the principles of Jainism and othergreat religions of the world are but beaconlights to the world that needs peace and happiness. May the students of Jainism studying these principles in colleges carry the same with them abroad. The remaining nine lectures of this section are merely the replica of the first lec. ture and need no comments. The second section is comparatively short Second Section. (all the ten lectures running on the game plan). It empha. sizes the importance of the religious life of a monk who practises severe penance of mortification for twelve long years ·xii) Introduction, and who ultimately practises one of the main Anasanas or religious deaths (for which vide foot-note on p. 55 of the translation ). Such a religious life leads to heaven and thence to liberation. The first two lectures of the third section emphasize the same thing as the last section and tell us nothing Third Section. more. The third lecture seems to have been intended to show the superiority of the Jain Vows of Renunciation over the Brahmanic Vows of asceticism; and this is done more effectively by the introduction of a god-a supernatui al element which is meant to convey home to the readers the supreme importance of the Jain Vows over all other vows by implying that even a god testified to it by emphasizing it to Somila, wh, therefore, though perverted to Brahmanism in the beginning, becamne a convert to Jainism in the end and got liberation. Such supernatural elements are often introduced very successfully by Shakespeare in his dramas to emphasize certain facts or principles and it is, there. fore, to the great credit of the ancient Jain ·Introduction, (xiii writers-the Satrakäras-who have used this supernatural element with as great a success as that prince of poets. Other great Indian writers of old are also not lackiog in this capacity of that genius though none can surpass him. This lecture also gives oventually a lot of information about the rarious kinds of Brahmin ascetics in ancient times and their modes of living. It is important from a historical point of view as it tells us something about the Brahmanical religious practices current in the 6th cen. tury B. C. It also gives us some idea about tho planots in Jainism which, according to Jaio mythology, aro real living boings who enjoy the fruits of their Own good or ovil deeds. Tho fourth lecturo of this section is also interesting from a social as well as a religious point of viow. It tells us about the well-known craving of Indian womon for childron (proforably sons) which oxistod in India opon as early as the 6th or tho 6th century B.C. Wo got a similar information in Vivaganugam, Book I, Loct. 7.* (Vido p. ix of the Introduction to tho tranglation of that book published by V, J. Chokshi ·us xir) Introduction, in 1933). This lecture, however gives the Jain point of view. It tells us that this desire of Indian women is merely a mad craving. The gift of children depends upon one's religious merits. Propitiating gods or goddesses or trying any other means won't bring children. Rather, from a Jain point of view doing such things is a sin and produces a bad result. Roligi. ous practices are the only means of getting out of all such vorldly worries and troubles. And even these religious practices are to be done not with a view to satisfy that craving but simply to accumulate merit. An if oven thon that craving is not bastisfied ono is not to mind it but neglect it and become more and more ongrossed in thoso practicos thinking that 'çery strong are the fottora of Karma with which one is bound.' Tho Romaining six lectures parallel lines as the previous ones. The first lecture of the fourth section deals run On ·Introduction, [xv was with the story of Bhati which seems to hare beon intended to emphasize the Fourth Section, belief of Jainism in the careful use of water which according to it is possessed of lifo (Sachitta). Cold water itself constitutes lifo and every momont indumorablo other subtle 'jiras' are born and die in it. The use of such water is an act of great sin in Jainism. Strongly heated water can be used after being mado cold only for a limitad period of time after which that also becomes 'sachitta.' Lord Brahicira &waro that such strict rulog could not be easily followed by the housoholders. Hence they aro proscribed strictly for tho monks and nuns and in a lesz stringont form for the householders who aro alvisert to uso wator as dearly as ghce. The remaining nino lecturos run on parallel lincs. The fifth section, like tho second section, (all tho loctures running on parallel linos) cmphasizos tho importance of Fifth Sootion, the roligious lifo of & Jain monk who has tosuffer various fiar),hip, anil troublos such ay nackednoss, ·xvil Introduction, getting oneself bald-shaved, nerer taking a bath, not cleansing the teeth, not keeping an umbrella, not wearing shoes, keeping a wooden bed, getting hair plucked out with hand, celebacy, going to the house of others for getting alms, suffering with equanimity 'getting good alms' or 'getting no alms' and bearing patiently the hardships and troubles given by ignorant people. With this high and noble teaching ends this section and with it ends this entire volume. Before closing this short, introduction we ronder eincero thanks to our worthy guru prof. K. V. . Oar thaoks. Abhyankar I A. of the Gujarat College for kindly writing a foroword to the present volume. Our thanks are also due to Sambhubbai Jagshi Shah proprietor Gurjar Grantha Ratna Kirgålaya, Ahmedabad, for kindly undertaking the publication of this volume. our V. J. Chokshi. & A. S. Gopani. 6 October, 1994. Ahmedabad.

·॥निरयावलियाओ॥

·॥निरयावलियाओ।
१
[कप्पिया]
तेणं कालेणं तेणं समपर्ण रायगि नाम नपरे होत्था ।'
रि" गुगसिटए चेहए । बागओ] | अयोगवरपायये । पुढविखिलापहए ।
तेणं कालेणं तेणं समरण समणस्स भगवओ महावी-
रस्स अन्तेवासी अज्जमुहम्मे नाम बणगारे जाइसपन्ने, जहा
कमी जाय) पद्यहि अणगारसरहिं सद्धि संपरिबुडे, पुष्याणु-
5
पुचि घरमाणे, जेणेय रायगि नयरे, [जाय अदापडिरूवं
उग्गद सोगिमिहत्ता संजमेणं, [जाय] पिहरद । परिया निागया ।
धम्मो कहियो । परिमा पदिगया ॥
तेणं काटेण तेणं ममपणं अग्जमुरम्मस्स भणगारस्स
अन्तेयासी जम्यू नाम अणगारे समचउरंससंठाणसैठिए,10
जाय) संग्नित्तचिउलटलेस्से परमसुहम्मस्स भणगारस्स
अदूरसामन्ते उनाण, { जाप } विहरइ । तए से जम्यू
जायगढ़े. [जाय ] पानुयायमाणे एवं पयासी। " उपहाणं भन्ते
गमगेग, जाय मंपचेणं के पन?" ॥

·- ४ निरयावलियासु "एव खलु, जम्बू, समणेण भगवया, [जाच ] संपत्तण एवं उपङ्गाणं पञ्च वग्गा पन्नत्ता। तं जहा-निरयावलियाओ, कप्पपडिसियाओ, पुफियाओ, पुप्फचूलियाओ, यहि- दसाओ ॥ 5 "जइ णं, भन्ते, समणेणं, जाच संपत्तेण उचङ्गाणं पञ्च वग्गा पन्नता, तं जहा-निरयावलियायो [जाव] पण्हिदसाओ, पढमस्स णं, मन्ते, वग्गस्स उवगाणं निरयावलियाण सम- णेणं भगवया, जाय संपत्तण कइ अझयणा पन्नता?" || . " एवं खलु, जम्बू, समणेणं, [जाच ] संपत्तेणं उपहाणं 10पढमस्स यग्गस्स निरयावलियाणं दस अज्झयणा पत्रता । तजदा- काले सुकाले महाकाले कण्हे मुकण्हे तहा महाकण्हे वीरकण्हे य योद्धव्ये । रामकण्हे तहेव य पि उ सेणकण्हे नवमें, 15 दसमे महासेणकण्हे उ" ॥ "जह णं, भन्ते, समणेण [जाय] संपत्तेणं उबङ्गाणं पढ- मस्स यग्गस्स निरयावलियाणं दस अज्झयणा पन्नता, पढम- स्स णं, भन्ते, अज्झयणस्स निरयावलियाणं सममेणं [जाय] सपत्तेणं के यहे पन्नते?"॥ "एवं सलु, जम्यू" 20 (तेणं फालेणं तेणं समएणं इहेव जम्बु होवे दीये भारहे वासे चम्पा नाम नयरी हात्था । रिद्ध। पुण्णभ६ चेहए। तत्य पं. चम्पाए नयरीर सेणियस्स रनो पुत्त चेल्लणाए देवीए अत्तए ऋणिए नाम राया होत्या मइया । तस्स गं फुपियस्स रतो परमावई नाम देयो होत्या, सोमाल° [जाव) ·पढमो वग्गो विहरइ । तत्य णं चम्पाए नयरीए सेणियस्स रन्नो मज्जा कृणियस्स रनो चुल्लमाउया काली नाम देवी होत्यादी सोमाल° [जाव) सुरुवा । तीसे णं कालीए देवीए पुचे काले नाम कुमारे होत्या, सोमाल° (जाव] सुरुवे । तए णं से काले कुमारेयनया कयाइ तिहि दन्तिसह-5 स्सेहि, तिहिं रहसहस्सेहि, तिहिं याससहस्सेहि, तिहिं मणुयकोडीहिं, (गहलबहे एकारसमेणं खण्डेणं णिपणं-रमा सदिरहमुसलं सगाम ओयाए ।) तर णं तीसे कालीए देवोए धन्नया फयाइ कुटुम्बजाग । रियं जागरमाणोए अयमेयारूधे अज्यत्यिए [जाब समुप्प-10 जित्या--"एवं खलु ममं पुत्ते कालकुमार तिहिं दन्तिसह- स्सेहिं [जाय ओयाए । से, मन्ने, किं इस्सर? ना जइ- स्सइ ? जोविस्सद ? नो जीविस्सइ ! पराजिणिस्सइ ? नो पराजिणिस्सइ ? काले ण कुमारे यह जीवमागं पासिज्जा?" . मोहयमग जाय) झियाइ । 15 तेण कालेणं तेणं समरण समणे भगवं महावीरे समो. सरिए । परिसा निग्गया । तए णं तीसे कालीप देवीए इमोसे कदाए लदार समाणीए अयमेयात्वे अझथिए, [जाव] समुप्पज्जित्था-"एवं खलु, समणे भगवं पुवापुन्धि सिआयविहरइ । त महाफलं खलु वहास्त्राणं [जाय विडलस्स:0 यहस्स गहणयाए ।तं गच्छामिणं समणं, जाय] पानुवासामि, इमं च णं एयास्वं वागरण पुच्छिस्सामि" चि कट्ठ एवं सपेहेइ । २ कोडस्यियपुरिसे सदायेइ । २ प ययासो- ·६ निरयावलियासु "खिप्पामेव, भो देव गुपिया, धम्मियं जाणप्पवर जुत्तामेव उयट्टवेह" । उकविता [जाव] पञ्चायणन्ति । तए ॥ सा काली देवी पहाया कयवलिकम्मा [जाव) अप्पमहग्धाभरणालकियसरीरा वहूहि खुजाहिं [जाय] मह- 5त्तरगधिन्दपरिक्खित्ता अन्तेउराओ निग्गच्छइ । २ जानेणेव वाहिरिया उबट्टाणसाला, जेणेव धम्मिए जाणप्पवरे तेणे उंचागच्छइ । २ धम्मिय जाणप्पवरं दुरूहइ । २ नियगपरि- यालसंपरिखुडा चम्पं नयरि मझमाझेणं निग्गच्छइ । २ जेणेय पुण्णभदे चेहए, तेणेव उवागच्छइ । २ छसाईए [जाव] 10धम्मियं जाणप्पधरं टवेइ ।। २ धम्मियाओ जाणापवराओ पचोरहह । २ वहदि जाय सुजाहिं 'विन्दपरिक्खित्ता जेणेव समणे भगवं महावीरे, तेणेव उवागच्छद । २ समर्ण भगयं महावीरं तिमयुत्तो चन्दइ । ठिया चेय सपरिवारा सुस्सू- समाणी नमसमापी अभिमुद्दा विणएणं पञ्जलिउडा पज्जु- 15यासर॥ - तए णं समणे भगय [जाप] कालीए देवीए तीसे य महहमहालियाए, धम्मकदा भाणियव्या, [जाम समणोवासए वा समणोवासिया या विहरभाणा आणाए आराहए, भवइ । तए णं सा काली देवी समणस्स भगवओ महावीरस्स 20अन्तिय धम्मं सोया निसम्म, [जाय दियया समणं भगवं तिक्युत्तो, एय ययामी-"एवं रालु, भन्ते, मम पुत्ते काले फुमारे तिदि दन्तिसहस्तेहिं [जाय] रदमुसलं सगाम ओयाए । से ण, भन्ते, कि जहररु नो जइस्सइ, [जाव] काले ण फुमारे थर जीयमाग पासिम्जा?"

·पढमो वग्गो ७ "फाली".इसमगे भगयं फालि देवि एय पयासी"एवं खल, काली, तय पुत्ते काले कुमार तिहिं दन्तिसहस्सेहि [जाय) कणिएणं रन्ना सद्धि रहमुसल संगाम मंगामेमारी इयमहियपवरवीरवाइयणिबडियचिन्यायपडागे निरालो. याओ दिसामो करेमाणे चेडगरस रनो सपश्यं सपडिदिसि 5 रहेणं पडिरहं हव्यमागए । तए पसे चेडए राया कालं कुमारं एउजमाणं पासइ । २ आसुरते जाय] मिसिमिसे- माणे धणुं परानुसइ । २ उसु परामुसइ । २ वइलाई ठाण ठाइ । २ आययकण्णाययं उसुं करेइ । २ काले कुमार एगा. हरचं फूडाहच्च जोबियाओ ववरोवेइ। त कालगए ण, काली,10 काले कुमारे, नो चेव णे तुम काल कुमारं जीवमाण पासिहिसि" तर णं सा काली देवी समणस्स भगवनो अन्तिये एक- मह सोच्चा निसम्म महया पुत्तसोपण अप्फुना समानी परसुनियत्ता विय चम्पगलया घस ति घरणीयलंसि सन्च-15 झेहि संनिवडिया । तर प सा काली देवी मुहत्तन्तरेण आसत्था समापो उद्वार उठेइ । २ ता सम भगये बन्दर, नमसइ । २ एष वयासी-"एवमेय भन्ते, तहमेय भन्ते; अवितहमेय मन्ते, असदिद्धमेय मन्ते, सच्चे भन्ते, एसमहे, जहेयं सुम्मे वयह" त्ति कटु समणं भगवं वन्दइ नमसइ 120 २ तमेव धम्मियं जाण-पवर दुन्हइ । २ जामेव दिसि पाड- दभूया तामेव दिसि पडिगया। "भन्ते" त्ति भगवं गोरमे जाय] वन्दइ नमसइः २ एवं ययासो-"काले गं, भन्ते, कुमारे तिहिं दन्ति सहरसेहि ·८ निरयावलियासु जाव रहमुसलं संगाम संगामेमाणे चेडएणं रना एगाहच्वं कूडाहच जीवियाओ ववरोविए समाणे कालमासे कालं किच्चा कहिं गए, कहिं उववन्ने?" ॥ "गोयमा" इसमणे भगव गोयमं एवं बयासी-"एव 5 खलु, गोयमा, काले फुमारे तिहिं दन्तिसहस्सेहिं जीवियाओ ववरोचिए समाणे कालमासे काल किच्चा चउत्थीर पड़प्प- भाए पुढवीए हेमामे नरगे दससागरोयमठिइएमु नेरइएसु नेरइयत्ताए उवयन्ने" 'काले ण, भन्ते, कुमारे केरिसरहिं भोगेहिं केरिसरहिं 10यारम्मेहि केरिसएहि समारम्भेहि केरिसएहिं आरम्भसमा- रम्मेहि केरिसएहि सभोगेहिं केरिसरहिं भोगसंभोगेहिं केरि- सेण या अनुभकडकम्मपम्भारेणं कालमासे कालं किच्चा चउत्थीए पङ्कप्पमार पुढयोर जाव नेरइयत्ताप उघवन्ने ?" "एय खलु, गोयमा" 15 तेण कालेण तेणं समएणं रायगिहे नाम नयरे होत्या, रिद्धत्यिमियसमिद्धे । (तत्य णं रायगिहे नयरे सेणिए नाम राया होत्या, महया । तस्स ण सेणियस्स रना नन्दा नाम देी होत्या, सोमाला जाय] विहरत । तस्स णं सोपियस्स रमो नन्दाए देवीए अत्तए यभए नाम कुमारे होत्या, सोमाले 20[जाय मुरुचे, सामदागर्भयदण्ड°, जहा चित्तो, जाय] रज्जधुराए चिन्तए याचि होत्या तिस्स ण सेणियस्स रन्नो चेल्लणा नाम देवी होत्या, सोमाला [जाय] विहरद ॥ (तए ण सा चेलणा देवी अग्नया कयार तसि तारिमयंसि पासपरंसि जाय मीदं मुमिणे पासित्ताण पडियुद्धा, जह 25पमादई, [जाय सुमिणपाडगा पडिपिसन्जिया, जिाच चेल्लणा ·पढमो वागो से घयणं पडिच्छित्ता जेणेव सए भवणे, तेणेच अणुपविट्ठा । तए णं तोसे चेल्लणाए देवीए मन्नया कयाइ तिपदं मा. साणं पपडिपुण्णाणं अयमेयासवे दोहले पाउम्भूए " धनामो तामो अम्मयामो, [जाव ] जम्मजीवियफले जायो गं सेणियस्स रनो उयरवलीमसेहिं सोलेहि य तलिएहि य 5 भजिएदि य मुरं च [जाय) पसनं च आसाएमाणिओ जाय] परिभाषमाणीमो दोद्दलं पविणेन्ति" 'तएणं सा चेलणा देवी तंसि दोहलंसि अविपिज्जमाणंसि सुमा भुस्खा निम्मंसा ओलुग्गा ओलुग्गसरीरा नित्तेया दोणविमणवयणा पण्डइय- : मुही ओमन्थियनयणययणकमला जहोचियं पुप्फवत्थगन्ध.10 मल्लालंकारं अपरिभुञ्जमाणी करतलमलिय व्य कमलमाला ओहयमणसंकप्पा जाय) झियाइ । तए णं तीसे चेल्लपणार देवीए मङ्गपडियारियायो चेल्लणं देवि सुक्क भुक्खं [जाव] झियायमाणि पासन्ति २ जेगेय से- णिए राया तेणेय उवागच्छन्ति २ करयलपरिगहियं सिर-15 सायत्तं मत्थर अञ्जलि फट्ट सेणियं राय एवं पयासी-"एवं खलु, सामी, चेलणा देयो, न याणामो, केणड कोरणेणं मुका भुक्खा जाय झियाइ"॥ तए णं से सेणिए राया तासि अङ्गपडियारियाणं अन्तिप एयम सोचा निसम्म तहेव संभन्ते समाणे जेणेष चेल्लमा20 देवी, तेणेव उयागच्छर । २ चेलणं देवि सुरकं भुक्षं [जाय] झियायमाणि पासित्ता एवं बयासी-"किं णं तुम, देवाणु- प्पिए, सुका भुफ्या जाय झियासि?" तए णं सा चेल्लणा देवी सेणियस्स रना एयमई नो आढाइ, नो परियाणाइ, तुसिणीया संचिट्ठः । 25 ·१० निरयावलियासु तर से सेलिए राया चेल्लण देवि दोचं पि तच्चंपि एवं पयासो -कि पं., देवाणुप्पिए, एयमहस्स नो अ- रिहे सवणयाए, जं णं तुमं एयम8 रहस्सी करेसि ?" तए णं सा चेल्लणा देवी सेणिएण रमा दोच्चं पि 5 तच्चं पि एव युत्ता समाणी लेणिय रायं एवं वयासा-"नत्थि णं, सामो, से केइ अद्दे, जस्स णं तुन्भे अणरिहा सवणयाए, नो चेव णं इमरस अस्स सयणयाए । एवं खलु, सामी । मम तस्स ओरालस्स [जाव] महासुमिणस्स तिण्डं मासाण यहुपडिपुण्णाणं अयमेयासवे दोहले पाउम्भूए. 'धन्नामा " 10ताओ अम्मयाओ, जाओ ण तुम्भं उयरवलिमंसेहिं सोल्लएहिं. य [जाय दोहलं विणेन्ति' । तए ण अह, सामी, तसि दो- हलंसि अविणिजमाणसि मुका भुकम ज्ञाव झियामि " " तए. ण से सेणिए राया चेल्लगं देवि एय वयासी-"मा णं तुम, देवाणुपिए, मोहय [जाव] झियाहि । यह णं तहा 15जत्तिहामि जहा णं तय दोहलस्स संपत्ती भविस्सद" त्ति फटु पेलणं देवि तादि इट्टाहिं कन्ताहिं पियादि मणुन्नाहि मणामाहिं ओरालाहिं फाहाणाहिं सिवाहिं धन्नादि मङ्गलादि मियमहरसस्तिरीयाहिं यहि समासासेइ । २ चेल्लणार देवीए अन्तियाओ पडिणिकपमइ । २जेणेच यादिरिया उय- 20हाणगाला, जेणेव सीहातणे, तेणेय ज्यागच्छइ, २ ता सीदासणवरंसि पुरत्याभिमुहे निसोयह तस्स दोइलस्स संपत्तिनिमित्त यहहिं आपहिं उयोएहिं य, उत्पत्तियाए य वेणयाए र कम्मियाए, य परिणामियाए य परिणामेमाणे : तस्स दोहलस्म थाय या उवायं या ठिद या सविन्दमाणे 25 मोदयमनमक [जाय ] सियार ॥

·पहमो वग्गो ११ इमं च णं. अभए कुमारे पहाए [जाय सरीरे सयाओ गि- हामी पडिणिक्खमइ । २ जेणेव याहिरिया उबट्टापासाला, जेणेव सेणिए राया, तेणेच उयागच्छइ, सेणियं राय ओहय" [जाव) झियाबमाण पासइ, २ एव चयासी-" यन्नया गं, तायो. तुम्मे ममं पासित्ता हो जाय) हियया भव्ह, कि, ताओ, 5 सज्ज तुम्मे ओहय° (जाय] झियाह ? त जइ पं अह, ताओ, एयमस्स थरिहे सवणयाए, तो गं तुम्भे मम एयम जहा. भूयमवितहं असदिद्धं परिकहेह, जाणं यह तस्स अट्टरस अन्तगमण करेमि", तर णं से सेपिए, राया अभयं कुमार एवं बयासी-10 'नधि णं, पुत्ता, से केइ बढे, जस्स गं तुम अणरिहे स- रणयाए । एवं खलु, पुत्चा! तय चुल्लमाउयाए चेल्लणाए. देवीए तम्स ओरालस्स [जाय] महासुमिणस्स तिण्हं मासाणं बहु. पडिपुण्णाण, [जाय) जाओ णं मम उयरवलीमसेहिं सोल्लेदि य (जाय] दोहलं विन्ति । तए णे सो चेल्लणा देवी तंसि15 दोहलंसि अविणिज्जमाणसि मुका जाय] झियाइ । तए पं अह पुत्ता, तस्स दोहलस्स संपत्तिनिमित्त पहिं आएहि य' जाब ठिई या अधिन्दमाणे अय° [जाय] झियामि" ॥ तए णं से (अभए कुमारे सेपिय राय एव वयासी-"मो णं, ताओ, तुम्मे सोय' [ जाय 1 झियाह, अहं णं, तहा20 जत्तिहामि, जद्दा णं मम चुल्लमाउयाए चेल्लणाए देवीए तस्स दोहलरस संपत्ती भविस्सइ "त्ति कटु सेणियं रायं ताहि इटाहिं [जाव) वगृहि समासासेइ ।२ जेणेय सए गिहे, तेणेव ·निरयोवलियामु उवागच्छइ। २ अभिन्तरए रहस्सियए ठाणिज्जे पुरिसे सद्दा- वेइ, २ एवं घयासी-" गच्छद्द ण तुम्मे, देवाणुप्पिया, सूणाओ अलं मत रुहिरं यत्थिपुडगं च गिण्हह - तए णं ते ठाणिग्जा पुरिसा अभएण कुमारेणं एवं बुत्ता 5समाणा हट्टतुट्ट [ जाय] पडिसुणेत्ता अभयस्स कुमारस्स अन्तियाओ पडिणिक्खमन्ति । जेणेव सूणा तेणेव उवागच्छ. न्ति, अल्लं मंस रुहिरं पत्थिपुडगं च गिण्हन्ति । २ जेणेच अभए. कुमारे, तेणेव उवागच्छन्ति २ करयल [२] तं अल्लं मंसं रहिरं वत्थिपुडगं च उवणेन्ति ॥ 10 तए ण से अभए कुमारे तं अल्लं मसं रहिरं यप्प- कप्पियं करेइ । २ जेगेय सेणिए राया तेणेव उपागच्छ । २ सेणियं रायं रहस्सिगये सयणिज्जसि उत्ताणयं निवज्जा. वेइ । २ सेणियस्त उयरवलीसु त अल्लं मंसं रुहिरं विर- वेह । २ पत्थिपुडएणं वेढेइ। २ सवन्तोकरणेणं करेइ । २ 15चेल्लणं देवि उपि पासाए अवलोयणवरगयं ठयावेद । २ चे- लणाए देवीए थहे सपक्खं सपडिदिसि सेणिय राय सयणिज्जं. सि उत्ताणगं निवजावेइ । सेणियस्स रनो उयरवलिमसाइ. कप्पणिकप्पियाई करेइ । २ से य भायणंसि पक्खिवइ । तए णं से सेणिए राया अलियमुच्छिय करेइ। २ मुहुत्तन्तरेण 20अनमनेण सद्धि सलबमाणे चिट्टइ । तए णं से अभयकुमार सेणियस्स रनो उयरवलिमसाई गिण्हेइ । २ जेजेय चेल्लणा देवी, तेणेव उवागच्छत् । २ चेल्लणाए देवीए उवणे । तए णं सा चेल्लणा देवी सेणियस्स रनो तेहिं उयरव- लिमंसेहि सोल्लेहिं [जाय दोहल विगेह । तए सा चे-

·पढमो वग्गो
लगा देवी संपुषणदोहला एवं संमाणियदोहला विच्छिन्नदा-
हला तं गम्भं सुदंसुहेण परिवहइ ॥
.
तर णं तीसे चेल्लणाए देवीए मन्नया कयाइ पुव्यरत्ता
वरचकालसमयसि अपमेयात्वे [जाव] समुपवित्या-"जइ
ताच इमेणं दारएक गभगएणं चेव पिउणो उयरवलिमंसाणि 5
खाहयाणि, तं सेयं खलु मए एयं गम्भ साहित्तए वा पाडि
चए वा गालित्तए वा विसित्तर वा," एवं संपेहेइ । २तं
गन्मं यहहि गम्भसाडणेहि य गम्भपाडणेहि य गम्भगालणेहि
य गम्भविद्धंसणेहि य इच्छइतं गम्भं साडित्तर या पाडित्तर
या गालित्तए वा विद्वंसित्तए वा, नो चेव णं से गम्मे सडइ10
या पडइ चा गलइ वा विद्धसह वा। तए णं सा चेल्लणा देवी
तं गम्भ साहे नो संचाएइ चहहिं गम्भसाडएहि य जाय
गम्भविद्धसणेहि य साडित्तए या [ जाब ] विद्धसित्तए चा,
ताहे सन्ता तन्ता परितन्ता निधिण्णा समापी अकामिया
अक्सरसा मट्टरसहदुहट्टा तं गन्मं परिवहइ ।
15
तए णं सा चेल्लणा देवी नवण्डं मासाणं बहुपडिपुष्पाणं
[जाय! सोमालं मुरूयं दारगं पयाया। तर णं तीसे चेल्लणार
देवीए इमे एयारूचे आय समुपज्जित्या-" उइ ताव इमेणं
दारपणं गम्भगएणं चेय पिउणो उयरवलिमंताई खाइयाई,
तं न नज्जइ शं एस दारए संवट्टमाणे अम्बै कुलस्त अन्तकरे20
भविस्सइ । तं सेयं खलु यम्ह एवं दारगं एगन्ते उकुरुहियाए
उझाविचए" एवं मपेहेइ। २ दोसचेडि सदाबेइ, २ एवं
चयासी" गच्छह पं तुम, देवाणुप्पिए, एयं दारगं एगन्के
उकुरुडियाए उल्झाहि" ।
१)

·निरयावलियासु तए णं सा दासचेडी चेल्लोए देवीए एवं वुत्ता समा- णो करयल [जाव) कट्टु चेल्लणाए देवीए एयमट्ट विणएणं पडि- सुणेइ । २ तं दारगं कस्यलपुडेणं गिण्हइ । २ जेणेव असो. गणिया तेणेव उवागच्छन् । २ तं दारगे एगन्ते उकुरुडि- 5याए उज्झाइ । तर णं तेणं दारगेणं एगन्ते उकुरुडियाए उज्झिएणं समाणेणं सा असोगवणिया उज्जोरिया यावि होत्था ॥ ३१ ॥ तए ण से सेणिए राया इमीसे कहाए लढे समाणे, जेणेव श्रसोगणिया तेणेव उवागच्छइ ।२ तं दारग एगन्ते 10उकुरुडियाए उझिय पासेइ ।२ आसुरुत्ते [जाव) मिसिमिसे- माणे तं दारग करयलपुडेण गिण्हइ। २ जेणेव चेलणा देवी, तेणेव उधागच्छइ । २ चेलणं देवि उच्चावयाहिं आओसणाहिं आओसइ ।२ उच्चावयाहिं निभच्छणाहिं निभच्छेइ । एवं उद्धसणाहिं उद्धंसेइ । २ एवं वयासी-“किस्स ण तुम मम 15पुत्तं एगन्ते उकुरुडियाए उज्झावेसि " त्ति कटु चेल्लणं देवि उच्चावयसवहसायियं करेइ । २ एवं बयासी-तुम णं, देवाणुप्पिए, एयं दारंग अणुपुटवेणं सारक्खमाणी सगोवे. माणी संवड्ढेहि" ॥) तए ण सा चेल्लणा देवी सेणिएणं रना एवं वुत्ता 20समाणी लज्जिया विलिया विड्डा करयलपरिग्गहियं सेणि- यस्स रनो विणएणं एयम४ पडिसुणेइ ।२ तं दारगं अणु- पुयेणं सारक्खमाणो संगोवेमाणी संवड्ढेइ ॥) तए णं तस्स दारगस्त एगते उकुरुडियाए उज्झिज्ज. माणस्स अग्र्गगुलिया कुक्कुडपिच्छएण दूमिया यावि होत्था, 25थभिक्खण अभिक्खणं पूयं च सोणियं च अभिनिस्सावेह ।

·पढमो वग्गो
तए णं से दारए वेयणामिभूए समाणे महया महया सद्देणं
आरसइ । तर णं सेणिए राया तस्स दारगस्स आरसियस
सोच्चा निसम्म जेणेव से दारए, तेणेय उवागन्छ । २ ते
दारंग करयलपुडेणं गिण्हह । २ त अग्गङ्गुलियं आसयंसि
पक्षिवद । २ पूयं च सोणियं चमासरण आमुसेर तप 5
से दारए निखुए निवेयणे तुसिणीए संचिट्ठइ । आहे चिय
णं से दारए वेयणाए अभिभूए समाणे महया महया सद्देणं
भारसह, ताहे वि य यं सेणिय राया, जेणेव से दारए, तेणेव
उवागच्छर, २ तं दारगं करयलपुडेणं गिण्हह, तं चेय जाय]
निव्वेयणे तुसिणीय संचिहद ॥
10
तर णं तस्स दारगस्स अम्मापियरो तहर दिवसे चन्द.
सूरदरिसणिय करेन्ति, जाय] संपत्ते चारसाहे दिवसे अयमे-
याख्यं गुणनिष्फनं नामधेज्ज फरेन्ति-" जहा णं अम्द
इमस्स दारगस्स एगन्ते उकुरुडियाए उझिज्जमाणस्स
अनुलिया कुक्कुडपिच्छएणं दूमिया, तं होउ णं अम्बं इमस्स15
दारगस्त नामधेनं कुणिए २"1 तए णं तस्स दारगस्स
अम्मापियो नामधेनं करेन्ति 'कुणिय'ति । तए णं तस्स
कुणियस्त आणुपुत्रेणं ठियडियं च, जहा मेहस्स [ जार ]
उप्पि पासायचरगए विहरइ । महमो दाओ ॥
तए णं तस्स कुणियस्स कुमारस्स अन्नया पुष्वरत्ता 20
[जाय समुपज्जित्था-"एवं खलु अई सेणियस्स रनो चाया-
एणं नो संचाएमि सयमेव रज्जसिर करेमाणे पालेमाणे
विहरित्तए, तं से सलु मम सेणिय रायं नियलयन्धणं
करेता अप्पाणं महया महया रायाभिसेएणं अभिसिञ्चाथि-

·तए" ति निरयावलियासु कटु एवं संपेहेइ। २ सेणियस्स रलो अन्तराणि य छिडाणि य विरहाणि य पडिजागरमाणे विहरइ ॥ तए णं से कुणिए कुमारे सेणियस्स रन्नो अन्तरं वा [जाव] मम्म वा अलभमाणं अन्नया कयाइ कालाईप दस 5कुमारे नियघरे सहावेइ । २ एवं वयासी-एवं खलु, देवा- णुप्पिया, अम्हे सेणियस्स रन्नो चाधारणं नो संचाएमो सय- मेव रज्जसिरिं करेमाणा पालेमाणा विहरित्तए, त सेयं खलु देवाणुप्पिया, (अम्हं सेणियं रायं नियलबन्धणं करेत्ता रज्ज च रद्धं च यलं च वाहणं च कोसं च कोट्ठागारं च जणयय 10च एकारसभाए विरिञ्चित्ता सयमेव रजसिरि करेमाणाण पालेमाणाण [जाब ] विहरित्तए ")॥ (तए णं ते कालाईया दस कुमारा कुणियस्स कुमारस्स एयम विणएण पडिसुणन्ति । तए णं से कुणिए कुमारे अन्नया कयाइ सेणियस्स रन्नो अन्तरं जाणइ )२ सेणिय 15रायं नियलबन्धणं करेइ । २ थप्पाणं महया महया राया- भिसेषण अभिसिञ्चावेद । तए णं से कुणिए कुमार राया जाए महया महया [0] ॥ तए णं से कुणिए राया अन्नया कयाइ हाए [जाय ] सव्वालंकारविभूसिए चलणाए देवीए पायवन्दए हन्यमागच्छह 20तए णं से कुणिए राया चेल्लणं देवि ओहय' [जाव] झियाय- माणि पासइ ।२ चेल्लणरए, देवीए पायग्गहणं फरेह । २चल्लणं देवि एवं क्यासी-“कि णं, अम्मो, तुम्हं न तुही वा न ऊसए या न हरिसे या न आणन्दे वा, ज णं यह सयमेव रज्जतिरं [जाब ] पिहरामि? 25 तए प सा चेल्लणा देवी कुणियं राय एवं ययासी- "फह णं, पुत्ता, ममं तुट्टी या उसए या हरिसे वा आणन्दे ·. पदमी यागो या मपिम्मा, जनुमं सेपिगं गर पिणं देवयं गुमानगं अग्चन्ननेवाणुरागरनं नियलयन्धनं परिना भयानं महया रायाभिसेमण भमिमिक्षामि!" सप. पं से फणिए राया घेत देशि एवं पयामी- "गाएउफामे . मम्मो, मम सपिए राया. यं मारेउ' 5 पभिर" निभिउकामे णं, थम्मो, मां सेपिए. राया। सं फर गं, मम्मी, मम सेपिर गया मगन्तनवाणुरागरन:' तर सा पेलणा देवी फुपियं शुमारं पर्ष पगाती- पर गलु, पुत्ता । तुमंमि ममें गन्मे आभूग. ममागे निई मासाणं यदुपरिपुण्णा मर्म अयमेयाये दोदले पाउम्भूए-10 'धमाओ पताभो भन्मयायो, [जार} भविचारियभी, निरपसेरा भागिन गय). सादे यि य+तुन पनाम अभिभूए, महया (जार) नुमिनाए मंघिमि । पर ग. पुत्ता, सेपिए. राया अच्यन्सनेहागुरागर" ॥ (सएप में कुणिए राया चेहणार. देवीए मन्तिए पय-15 म सोचा दिसम्म गेलयं देवि एवं ययासी", अन्मो. मर फर सेपिय रापं पिय दयय गुरुजनगं मान- न्तनेदाणुरागरतं निपटाप करतेनं (तं गन्जामि सेपिपरा रनो सयमेय नियलागि छिन्दामि "ति परगुदत्यगर र चारपसाला तेथेच पदारस्य गरनार 0 तर सेपिए रापा फुणियं कुमार परमुन्यगर मन्जमा पास। २ पय ययासी-एस कुणिर कुमार साधारमा [जार) सिरितिरिवरिपरिजर परमुदत्यगर र दम्बमागच्यातिन नसर ममं ऐड दुम्बरेज मारि- स्सर" ति. फ? भोर (शाय] संबायमर तालपुरा विनं25 २ ·निरयावलियासु आसगंसि पक्विवइ । तए णं से सेणिए राया तालपुडगवि- संसि आसगसि पक्विचे समाणे मुहुत्तन्तरेण परिणममाणंसि निप्पाणे निच्चे जीवविप्पजढे ओइपणे ॥ तए णं से कुणिए कुमारे जेणेव चारगसाला तेणेब 5 उवागए । २ सेणियं रायं निप्पाणं निच्चेटुं जीवनिप्पजद मोइण्णं पासइ । २ महया पिइसोएणं अप्फुण्णे समाणे पर- सुनियत्ते 'विव चम्पगवरपायवे घस ति घरणोयलंसि सबनेहि संनिवडिए । तए णं से कुणिए कुमारे मुहुत्तन्तरेण यासत्थे समाणे रोयमाणे कन्दमाणे सोयमाणे विलबमाणे एवं घयासी- 10" यहो णे मए अवन्नेगं अपुण्णेणं अकयपुण्णेणं दुगुकर्य सेणिय रायं पिय देवयं अच्चन्तनेहाणुरागरत्तं नियलवन्धणं करन्तेणं । मममूलागं चैव ण सेणिए राया कालगए." त्ति कटु ईसरतलवरं [जाव] संधिवालसद्धि संपरिखुडे रोयमाणे ३ महया इड्ढीसक्कारसमुदएणं सणियस्स स्नो नीहरणं करेइ । [तए णं से कूणिए कुमारे एएणं महया मणोमासिएणं दुक्खेर्ण अभिभूए समाणे अन्नया कयाइ अन्तेउरपरियाल- सपरिखुढे सभण्डमचोवगरणमायाए रायगिहायो पडिनिक्ख- मइ, जेणेव चम्पानयरी, तेणेय उवागच्छा, तत्थ वि णं वि उलभोगसमिइसमन्नागए कालेणं अप्पसोए जाए याविहोत्था ।। 20 तए पं सेकुणिए राया अन्नया कयाइ कालाईए दस कुमारे सद्दावेइ । २ रजं च जाच जणवय च एक्कारसमाए चिरिञ्च ।२ सयमेव रज्जसिरि करेमा पालेमाणे विहरइ। - ·. २० निरयावलियामु रज्जेण या [जाय] जणवएण वा, इणं अम्हं सेयणगे गन्ध. हत्थी नत्थि ? तं सेयं खलु मम कुणियं रायं एयम विन्न- वित्तए " ति कट्टु एवं सपेहेइ । २ लेणेय कुणिए राया, रोणेय उयागच्छइ । २ करयल [जाय एवं ययासी-“एयं खलु,सामी, 5 वेहल्ले कुमारे सेयणएण गन्धहत्थिणा जाब अगेगेहिं कीला- वणएहि कीलाचेइ । तं किं णं, अम्ह रज्जेण वा जाव जणवएण था, जइ णं अम्ह सेयणए गन्धहत्थी नत्थि?" तए णं से कुणिए राया पउमावईए एयमटुं नो आढाइ, नो परियाणाड, तुसिणीए संचिट्टइ । तए पं सा पउमाबई 10देवी अभिक्खणं २ कुणिय राय एयमझु विन्नवेइ (नए णं से कुणिप राया पडमावईए देवीए अभिक्खण एयम विन्न- विज्जमाणे अन्नया कयाइ वेहल्लं कुमार सदावेइ, २ सेयणगं गन्धहत्यि अट्ठारसर्वकं च हारं जायइ ।) तए णं से चेहल्ले सुमारे कुणियं रायं एवं चयासी- 'पर्व 15खलु, सामी, सेणिरणं रन्ना जीवन्तेणं चेव सेयणए गन्ध- हत्थी अट्ठारसपके य हारे दिन्ने । तं जइ णं, सामी, तुन्मे मम रज्जस्स य [जाव जणवयस्स य अद्धं दलयह, तो पण अह तुम्भं लेयणगं गन्धहत्थि अट्ठारसबकं च हारं दलयामि") तए ण से कुणिए राया चेहल्लस्स कुमारस्स एयमढे नो 20ढाइ, नो परिजाणइ, अभिक्खणं २ सेयणगं गन्धहत्यि अट्ठारसवंकं च हार जाय ॥ तए ण तस्स वेहल्लस्स कुमारस्स कूणिएणं रन्ना अमि- क्षणं २ सेयणगं गन्धहत्थि अट्टारसर्वक च हारं [°] "एवं अक्सिविउकामे णं, गिहिउकामे णं, उद्दालेउकामे णं मम 25णिए राया सेयणगं गन्धहत्थि अट्टारसवकं च हारं । त ·पढमो वग्गो २१ [जाव] न उद्दालेइ ममं कृणिए राया, ताय सेयणगं गन्यहत्धि अहारसयंकं च हारं गहाय अन्तेउरपरियालसंपरिखुडस्स सभण्डमत्तोवगरणमायाए चम्पाओ नयरीयो पडिनिस्वमित्ता बेसालीए नयरोए यस्जग चेयं रायं उपसंपज्जित्ताणं विह- रित्तर " एवं संपेहेइ । २ कूणियस्स रलो अन्तराणि (साय] 5 पडिजागरमागेर विहरइ । (तए णं से वेहल्ले कुमारे अन्नया कयाइ कूणियस्स रनो अन्तरं जाणइ, सेयणगं गन्धहस्थि अट्टारसवंकं च हार गहाय अन्तेउरपरियाल परिखुडे सम- ण्डमत्तोबगरणमायाए चम्पामो नयरोओ पडिनिक्खमइ )२ जेणेच बेसाली नयरी, सेणेव उयागच्छद, बेसालोए नयरीए10 मज्जग चेडयं उपसंपज्जित्ताणं विहरइ । . 4. तए णं से ऋणिय राया इमोसे कहाए लखट्टे समाणे पत्र खलु वेहल्ले कुमारे मम असंचिदिएणं सेयणगं गन्ध- इन्थि अट्ठारसयंकं च हारं गहार अन्तेउरपरियालसंपरिखुडे (जाय अजग चडयं राय उपसंपज्जित्ताणं वितरह । त सेय15 गलु सेयपगं गन्धदत्य यहारसवंकच हारं दूयं पेसि- त्ता एयं सहेइ । २ दूय सदावह । २ एवं ययासी- गच्छद णं तुमं, देवाणुप्पिया, वेसालि नयरि । तत्थ पं तुमं ममं असं डग रायं करयल पानेता एवं बयासी- 'एवं सलु, सामी, कुणिए राया विनवेइ-पस णं चेहल्ले20 फुमारे ऋणियस्स रखो असंविदिपणं सेयणगं अट्ठारसयकं च हारं गद्दाय हव्यमागर । तए णं तुम्मे, सामी, कृणियं रायं अणुगिहमाणा सेयणगं अट्ठारसयंकं च हार कुगियरस रनो पच्चपिणह, येहल्लं कुमार च पेसह" ॥ . तप णं से दूर कृणिएणं [0] करयल जाय) पडिमुणित्ता25

·-
२२
निरयावलियामु
जेणेव सए गिहे तेगेव उवागच्छ।। २ जहा चित्तो [जाव]
वावेत्ता एवं वयाप्ती "एवं खलु, सामी, कुणिए राया
विनवेइ-'एस णं वेहल्ले कुमारे, तहेव भाणियन्वं [जाव]
वेहल्लं कुमारं पेसह ॥")
5 तए णं से चेडए रोया तं दृयें एवं ययासी-"जह
चंय णं, देवाणुप्पिया, कृषिए ररया सेणियस्त रन्नो पुत्ते
चेल्लणाए देवीए अत्तए ममं ननुए, तहेव णं वेहल्ले वि कुमारे
सेणियस्स रनो पुत्ते चेल्लणाए देवीए अत्तए मम नत्र ।
सेणिएणं रन्ना जोवन्तेणं चेव वेहल्लस्स कुमारस्स सेयणगे
10गन्धहत्थी अट्ठारसवंके य हारे पुयविइण्णे । तं जइ णं
कृणिए राया पेहल्लस्स रज्जस्स जणवयस्स य अद्ध दल.
यइ, तो णं अहं सेयणगं अट्टारसवकं हारं च कृणियस्स
रनो पच्चप्पिणामि, चेहल्लं च कुमारं पेसेमि तं दृयं
सकारेइ संमाणेइ पडिविसज्जेइ ।।
15 तए णं से दूर चेडएणं रन्ना पडिविसज्जिए समाणे
जेणेव चाउग्घण्टे आसरहे, तेणेव उवागच्छइ, २ चाउग्घण्टं
आसरत दुरुहइ, वेसालि नयरि मझमझेणं निग्गच्छइ । २
सुमेहि वसहोहिं पायरा ही जाव चंद्धावेत्ता एवं बयासी-
"एवे खलु, सामी, थेडए राया थाणवेइ-'जह चरणं
20 कृणिए राया सेणियस्स रन्नो पुत्ते चेल्लणाए देवीए अत्तर
मम नतुप, तं चेच भाणियब्ध जाव, वेहल्लं च कुमारं
पेसेमि । तं न देइ णं, सामी, चेडए राया सेयणगं अट्ठा.
रसवंक द्वारं च, वेहल्लं च नो पेसेइ ।
तए णं से कुणिए राया दोच्चं पि दूयं सद्दावेत्ता एवं
25चयासी-" गच्छह ण तुमं, देवाणुप्पिया, वेसालि नयरिं।
"

·पढमो वग्गो
૨૩
तत्य णं तुम मम मज्जगं चेडग राय जाय एवं वयासी-
एवं सलु, सामी, कुणिए राया विन्नवेड-" जाणि काणि
रयणाणि समुपज्जन्ति, सन्याणि ताणि रायकुलगामीणि ।
सेणियस्स रनो रज्जसिरिं करेमाणस्स पालेमाणस्स दुवे
रयणा समुप्पन्ना, तं जहा-सेयणए गन्धहत्थो, अवारसके 5
हारे । तं ण तुम्भे, सामो, रायकुलपरंपरागय ठिइयं अलो.
चेमाणा सेयणगं गन्धहत्यि अट्ठारसयकं च हार कुणियस्स
रनों पच्चप्पिणह, वेहल्लं कुमारं पेसेह" ॥)
तर णं से दूर कुणियस्स रनो, तहेव जाय बद्धावेत्ता एवं
वयासो--" एवं खलु, सामो, कुणिए राया विनवेइ-'जाणि10
काणि, जाब वेहल्लं कुमारं पेसेह"। तए णं से चेडर राया
तं दूर्य एवं वयासो-"जह चेष णं, देवाणुपिया, कुणिए
राया सेणियस्स रन्नो पुत्ते चेल्लणार. देवीए अत्तए, जहा
पढमं (जाब) बेहल्लं च कुमारं पेसेमि"। तं दूयं सकारेड
संमाणेइ पडिविसज्जेइ ।।
15
तए णं से दूए (जाव] कुणियरस नो पावेत्ता एवं
चयासी-" चेडप राया आणइ-'जह चेव , देवाणु.
प्पिया, कुणिए रामा सेणियस्स रनो पुत्ते चेल्लगाए देवीए
अत्तए, [जाय) चेहल्लं कुमार पेसेमिः' । तं न देणं, सामी,
चेडर राया सेयणगं गन्धहत्यि अट्ठारसयंकं च हार, वेहल्लं20
कुमारं नो पेसेह
"
.
तर णं से कुणिए राया तस्स दूयस्स अन्तिए एयम
सोच्चा निसम्म आमुरुत्ते [जाय] मिसिमिसेमाणे .तच्चे दूयं
सदावेह । २ एयं ययासी-"गच्छह णं तुमं, देवाणुप्पिया,

·२४ निरयावलियासु बेसालोए नयरोए चेडगस्स रन्नो वामेण पाएणं पायवींद अकमाहि, २ कुन्तग्गेणं लेहे पणावेहि । २ थासुरुत्त जाय मिसिमिसेमाणे तियलिय भिडि निडाले साहट्ट चेडगं रायं एवं बयासी-ह भो चेडगराया, अपस्थियपत्थिया, दुरन्त° 5[जाव] 'परियज्जिया, एस पं कुणिए राया आणवेइ-पच्च- प्पिणाहि णं कुणियस्स रन्नो सेयणगं अदारसबंक च हारं, वेहल्लं च कुमार पेसेहि, अहव जुद्धसजो चिट्टाहि । एस . णं फुणिए राया सयले सवाहणे सखन्धावारे जुद्धसजे हव्यमागच्छद " 11 10 तए णं से दूर करयल', तहेय [जाय,] जेणेव चेदए तेणेव उवागच्छद । २ करयल जिाय] वद्धावेत्ता एवं बयासी एस ण, सामी, ममं विणयपडियत्तो । इयाणि कुणियस्स रन्नो थाण "त्ति चेडगस्स रन्नो चामेणं पारणं पायवीद अक्रमः । २ थानुरुत्ते कुन्तग्गेण लेह पणावेह, नं चेय 15सवलसन्धावारे णं इह हश्यमागच्छइ"॥ तए ण से चेडए राया तस्स दूयस्स अन्तिए एयमटुं सोच्चा निमस्स आमुरत (जाव] साहटु एवं वयासी-'' न अप्पिणामि णं कुणियन रन्नो सेयणगं अट्टारमयंक हार, वेहल्ल च कुमारं नो पेसेमि, एस णं जुद्धसज्जे चिट्टामि 20तं दूर्य असकारिय असंमाणिय यवद्दारेण निच्छुहायेइ ॥ तए से कुणिए राया तस्स दूयस्त अन्तिए अयम सोच्चा निसम्म आसरुत्ते कालाईए दस कुमारे सहावेइ। २ एय वयासी-"एय खलु, देवाणुप्पिया, वेहल्ले कुमारे मम थसंविदिएण सेयणगं गन्यहत्थि अट्टारसपकं हारं अन्तेउरं ·पढमो वग्गो सभण्डं च गहाय चम्पामो निस्समइ । २ वेसालि अज्जगं (जान] उपसंपज्जित्ताणं विहरई । तए णं मए सेयणगम्स गन्धहत्यिस अट्टारसयकस्स अट्टाए दूया पेसिया। ते य वेडरण रना इमेणं कारणेणं पडिसेहित्ता अदुत्तरं च णं ममं तच्चे दूर असक्कारिए असंमाणिए अवद्दारेणं निच्छुहावेइ । 5 ते सेयं खलु, देवाणुप्पिया, अम्ह चेडगस्स रनोज गिहि- 1 तर णं कालईया दस कुमारा कुणियस्स रनो एय- म विणएणं पडिसुणेन्ति । तए णं से कुणिए राया कालाईए दस कुमारे एवं चयासी-" गच्छह णं तुम्मे, देवाणुप्पियो, सएसु सपसु रज्जेसु;10. पत्तेयं पत्तेयं पहाया (जाचा पायच्छित्ता हस्थिवन्धवरगया पत्तेयं पत्तय तिहिं दन्तिसहस्सेहि एव तिहि रहसहस्सेहि तिर्हि आससहस्सेहिं तिहिं मणुस्सकोडीहिं सद्धिं संपरिवुडा सवीडिए [जाव) रयेणं सपहिन्तो २ नयरेहिन्तो पडिनिक्षमह, २ मम अन्तियं पाउन्भयह ॥ 15 तप, णं ते कालईया दस कुमारा कुणियस्स रन्नो एयम? सोच्चा सएर सएसु रज्जेतु पत्तेयं २ पहाया जाव तिहिं मणुस्सकोडीहिं सद्धि संपरिबुडा सब्धिड्डोए जाव रवेणं सए- हिन्तो २ नयरेहिन्तो पडिनिक्खमम्ति, २ जेणेव अङ्गा जण- चए, जेणेव चम्पा नयरी, जेणेच कुणिए राया, तेणेव उवा-20. गया करयल° जाच पद्धावन्ति ।। तए णं से कुणिए राया कोम्बियपुरिसे सदावेइ । २ एवं बयासी-"खिप्पामेव, भो देवाणुप्पिया, आभिसेक ह. स्थिरयणं पडिकप्पेह, हयगयरहजोहचाउरझिणि सेणं संनाहेह मम एयमाणत्तियं पञ्चप्पिणह,” जाव पच्चप्पिणन्वि ॥

·. २६ निरयावलियासु तए णं से कणिए राया जेणेव मज्जणघरे तेणेव उवागच्छइ, [जाव] पडिनिग्गच्छित्ता जेणेय पाहिरिया उवट्ठा- णसाला जाव नरवई, दुरूढे । तए ण से कूणिए राया तिहि दन्तिसहस्सेहिं जाय 5रवेण चम्पं नार मज्झंमज्झेण निग्गच्छह । २ जेणेव काला. ईया दस कुमारा तेणेय उवागच्छइ । २ कालाइएहिं दसहि कुमारहिं सद्धि एगओ मेलायन्ति । तए णं से इणिए राया तेत्तीसाए दन्तिसहस्सेहिं तेत्तोसाए आससहस्सेहिं तेती. साए रहसहस्सेहिं तेत्तीसाए मणुस्सकोडीहिं सद्धि संप- 10रिखुडे सबिडिए जाय] रवेणं सुभेहि वसईहिं सुभेहिं पायरा. सेंहि नाइविगिठेहि अन्तरावासेहिं समाणे २ अङ्गजणव- यस्स मज्झमझेणं जेणेव विदेहे जणवर, जेणेय वेसाली नयरी तेणेव पहारेत्थ गमणाए । तए ण से चेडए राया इमीसे कहाए लद्धछे समाणे नव 15मल्लई नव लेच्छई कासोकोसलगा अट्ठारस वि गणरायाणो सदावेद । २ एयं क्यासी-“एवं सलु. देवाणुप्पिया, वेहल्ले कुमारे कृणियस्स रनो असंविदिएणं सेयणगं अट्टारसयकं च हार गहाय इह हव्यमागए । तए णं कुणिएणं सेयणगस्स अट्ठारसंवकरस य थट्टाए तो दूया पेसिया । ते य मए 20इमेणं फारणेणं पडिसेहिया । तर णं से कुणिए ममं एयमढे अपडिसुणमाणे चाउरङ्गिणीए सेणाए सद्धिं संपरिवडे जुद्ध- सज्जे इदं हव्यमागच्छा । तं किं ण, देवाणुप्पिया. सेयणग अट्ठारसयकं कुणियस्स रन्नो पच्चप्पिणामो ? चेहल्लं कुमार पेसेमो ? उदाहु जुज्झित्या"। 25 तए ण नय मल्लई नव लेच्छई कासीकोसलगा अद्यारस वि ·निरयावलिमासु देसपन्ते तेणेव उवागच्छइ । २ चेडयस्त रनो, जोयण- न्तरिय खन्धावारनिवेसं करेइ ।। तए णं ते दोन्नि वि रायाणो रणभूमि सज्जायन्ति । २ रणभूमि जयन्ति । तए ण से कुणिर राया तेत्तीसाए दन्ति- 5सहस्सेहिं जाव मणुस्सकोडीहिं गरुलवूह रएइ । २ गालवूहेणं रहमुसलं संगाम उवायाए । तए णं से चेडगे राया सत्ता- बनाए दन्तिसहस्तेहिं [जाव ] सतावनाए मणुस्तकोडीहिं सगडबूहं रएइ [२] सगडवूहेणं रहमुसलं संगाम उवायाए । तर ण ते दोण्ह वि राईणं अणीया सनद्ध (जाव] गहिया- 1Uउहपहरणा मंगतिपहिं फलरहिं निकट्टाहिं असीहिं अंसा- गएपहिं तोणेहिं सजीवेहिं धणूहि समुक्खित्तेहिं सरेहि समु. ल्ला याहि डायाहिं ओसारियाहिं ऊरुघण्टाहि पतूरेणं बजमाणेणं महया उकिसीहनायवोलकलकलरवेण समु. दरपभूयं पिच करेमाणा सचिट्ठीए जाप रवेणं हयगया हय- 15गएदि गयगया गयगएहिं रहगया रहगएहि पायत्तिया पाय- त्तिपहिं अन्नमहिं सद्धि संपलग्गा यायि होत्था । तए ते दोण्ह वि रायाण अणीया नियगसामोसासणाणुरता मया जणासये जगवह जणप्पमद्द जगसंवहकप्पं नचन्तकवन्ध- चारभीम रहिरकद्दमं करेमाणा अन्नमन्नेणं सदि जुन्झन्ति । तए ण से काले कुमारे तिहिं दन्तिसहस्सेहिं जाव मणूस. फोडीदि गरलचूहेणं एकारसमेणं सन्धेणं कुणिरणं रना सद्धि रहमुसलं संगाम संगामेमाणे हयमदिय" जहा भग- यया कालीए देवीए परिकहिय जाच] जीवियायो बयरोवेई ।। "त एवं गलु, गोयमा, काले फुमारे परिसरहिं भार• म्मेदि जाय परिसएणं अमुभफरकम्मपभारेणं कालमासे 25 फालं फिच्चा चउत्योए पप्पभाए पुढवीए हेमामे नरए नेर. इयत्ताए उयरले" ण 20 ·पढमो वग्गो २९ . 'काले , भन्ते, कुमारे चउत्थीए पुढबीए...अणन्तरं उव्यट्टित्ता कहिं गच्छिहिइ कहिं उववजिहिइ ?"॥ गोयमा, महाविदेहे वासे जाइ कुलाई भवन्ति,अडाई, जहा दढपइन्नो [जाय] सिज्झिहिइ बुज्झिदिइ [जाय ] अन्तं काहिह" ॥ "तं एवं खलु, जम्बू, समणेणं भगवया जाय संपत्तेणं निरयावलियाणं पढमस्स अज्झयणस्स अयमढे पनत्ते ॥ ॥ पढम अज्झयणं सम्मत्तं ॥ १ ॥ " जइ णं, भन्ते, समणेणं जाव संपत्तणं निरयावलियाणं पढमस्स अज्झयणस्त अयमहे पन्नत्ते, दोच्चस्स ण, भन्ते, अजायणस्स निरयावलियाणं समणेण भगवया जाव संप.. त्तेणं के अट्टे पन्नत्ते !" एव खलु, जम्बू । तेणं कालेणं तेणं समपणं चम्पा नाम नयरी होत्था । पुण्णभद्दे चेहए । कृणिए राया । पउमावई देवी । तत्थ णं चम्पाए नयरीए सेणियस्स रन्नो भज्जा कुणियस्स रन्नो चुल्ल-I. माज्या मुकाली नामं देवी होत्था सुकुमाला । तीसे णं मुकालीए देवीए पुत्ते सुकाले नाम कुमारे होत्था सुकु- माले । तप णं से सुकाले कुमारे अन्नया कयाइ तिहिं दन्तिसहस्सेहि. जहा कालो कुमारो, निरवसेस त चेव भाणि- यव्यं जाव महाविदेहे वासे...अन्तं काहिइ ।। 21 ॥ वोर्य अग्झयण सम्मत्तं ॥१२॥ एवं सेसा घि अह अन्झयणा नेयन्या पढमसरिसा, नवरं मायामो सरिस नामाओ। || निरयावलियाओ सम्मत्ताओ ।। ॥ निक्लेवो सम्वेसि माणियव्यो तहा ii 2 ॥ पहमो वागो सम्मत्तो ।।

·11 ॥ कप्पवाडिसियाओ। " जइ णं, भन्ते, समणे" भगवया [जाव] संपत्तेणं उव- हाण पदमस्स घग्गस्स निरयावलियाणं अयम? पनत्ते, दोचस्स णं, भन्ते, यग्गस्स कप्पडिसियोणं समणेणं जाय संपत्तेणं कर अज्झयणा पन्नत्ता?"n . 5 एव सलु, जम्बू, समणेणं भगया [जाय ] संपत्तेणं कापडिसियाणं दस अज्झयणा पन्नत्ता । तं जहा-पउभे १, महापउमे २, भद्दे ३, सुभद्दे ४, परममद्दे ५, पउमसेणे ६, पउमगुम्मे ७, नलिणिगुम्मे ८, आणन्दे ९, नन्दणे १०1"। जर ण, भन्ते, समगेणं [जाय]. सपत्तणं फापडिसि. 10याणं दस अझयणा पन्नता, पढमस्स ण मन्ते. अन्झयणस्त कम्पटिसियाणं समगेणं भगवया जाय के अहे पनते!"। एवं रालु जम्बू . " ·विड्यो यन्गो देवीए पुत्ते काले नामं कुमारे होत्या सुउमाले । तस्स गं कालस्स कुमारस्स पउमाई नाम देवी होत्या, सोमाला [जाय] विहरइ॥ तर गं सा पउमाई देवी अन्नया कयाइ-तंसि तारिस- गंसि पासवरसि अन्भिन्तरमो सचित्तकम्मे [जाय सीहं सु.5 मिणे पासित्ताणं पडिबुद्धा । एव 'जम्मणं, जहा महायलस्स, जाय) नामधेळ-जम्हा शं ग्राहं इमे दारए कालस्स कुमारस्त पुत्ते पउमावईए देवीए अत्तए, तं होउ णं अम्ह इमस्स दारगत्स नामधेनं परमे पउमे"। सेसं जहा महा- बलस्स । अहो दाओ । [जाव] उपि पासायवरगए विहरइ ।। सामी समोसरिए । परिसा निग्गया। फुणिए निग्गए। परमे वि जहा महाबळे, निग्गए । तहेव अम्मापिदापुच्छणा, {जाय] पन्यइए अणगारे जाए जाव] गुत्तरम्भयारो॥ तए णं से परमे अणगारे समणस्स भगवओ महावी- रस्स तहारूयाणं थेराणं अन्तिए सामाइयमाइयाई एकारस15 यहाई अहिज्जा । २ वहहिं चउत्याम° [जाय विहरइ ।। तए णं से पउमे अणगारे तेणं ओरालेणं, जहा मेहो, तदेव धम्मज्ञागारया, चिन्ता । एवं जहेव मेहो तहेव समणं भगवं आयुच्छित्ता विउले [जाय पाओवगए समाणे तहा- रूपाणं थेराणं अन्तिए सामाइयमाइयाई एकारस अगाई,20 यहुपडिपुण्याई पञ्च पासाई सामणपरियाए । मासियाए संलेहणार सहि भत्ताई । आणुपुब्धीए कालगए । थेरा मोतिण्णा । भगवं गोयमे पुच्छर, सामी कहेइ, जश्व सहि ·" " " ३२ निरयांवलियासु भत्ताई अणसणाए छेइत्ता आलोइयपडिकन्ते उड्ढचन्दिम- सोहम्मे कप्पे देवत्ताए उववन्ने । दो सागराई ॥ से णं, भन्ते, पउमे देवे ताओ देवलोगाओ आउक्ख- 5 एणं । पुच्छा । “गोयमा, महाविदेहे वासे, जद्दा दढपइन्नो, [जाय अन्तं काहिह" । " तं एव खलु, जम्बू, समणेणं [जाय] संपत्तेणं कप्पडिसियाण पढमस्स अज्झयणस्स अय- मढे पन्नते त्ति बेमि ॥ पटमं अज्झयण ॥२॥१॥ जइ णं, भन्ते, समणेणं भगवया [ जाय] संपत्तेणं 10 कप्पडिसियाणं पढमस्त अज्झयणस्स अयमढे पन्नत्ते, दोच्चस्स ण, भन्ते, अज्झयणस्स के अढे पन्नते ?"" एय सलु, जम्बू ॥ तेणं कालेणतेणं समयेणं चम्पा नाम नयरी होत्था पुण्ण- भदे । चेइए। णिए राया। पउयायई देवी। तत्थ ण चम्पार 15 नयरीए सेणियस्स रनो भज्जा कुणियस्स रनो चुल्लमाउया सुकाली नामं देवी होत्थो । तीसे णं मुकालीप पुत्ते सुकाले नाम कुमारे। तस्स ण मुकालस्स कुमारस्स महापउमा नाम देवो होत्या सुउमाला ॥ तए णं सा महापउमा देवो अन्नया कयाइ तसि 20 तारिसगसि. एवं तहेव, महापउमे नाम दारण, [जाय] सिन्दिादिह । नवर ईसाणे फप्पे उववाओ । उकोस. ट्टिईयो । नियसेयो ॥ दीयं अज्नयगं ॥ २॥२॥ पयं सेसावि नेयम्या । मायामो मरिस नामामो । 25 फालाईणं दसम्म पुत्ता भगुम्भीर- .

·३
विइओ वग्गो
दोण्हं च पञ्च चत्तारि तिण्हं तिण्हं च हौन्ति तिण्णेय।
दोण्हं च दानि वासा सेणियनत्तण परियाओ ॥ १ ॥
उयवायो आणुपुचीए-पढमो, सोहम्मे, विइओ ईसागे,
सइओ सणंकुमारे, चउत्थो माहिन्दे पञ्चमो यम्भलोए, छटो
ग्लन्तए, सत्तमो महासुके, अट्ठमो सहस्सारे, नवमी पाणए, 5
दलमो अच्चुए । सव्वस्थ उकोसट्टिई भाणियचा । महा-
विदेहे सिद्ध ॥
। फम्पवडिसियाओ सम्मत्ताओ।
॥ वीओ बग्गी सम्मत्तो ॥३॥

·III
"
॥ पुफियाओ॥
जइ ण, भन्ते, समणेणं भगवया [जाव] संपत्तण
उवगाणं दोच्चस्स कप्पडिसियाण अयमढे पन्नते, तच्चस्स
ण, भन्ते, वगरस उवद्गाणं पुफियाणं के अटे पन्नत्ते ?॥"
"एवं खलु, अम्बू, समपणेणं (जाव] संपत्तण उचगाणं
5 तच्चस्सं वग्गरस पुफियाणं दस अजायणा पन्नत्ता।
तं जहा-
चन्दे सूरे सुपके यहुपुत्तिय पुण्ण माणिभद्दे य ।
दत्ते सिवे चले या अणादिए चेय योद्धव्वे ॥"
जइ णं, भन्ते, समणेणं, [जाय संपत्तेणं पुफियाणं
10 दस अज्झयणा पत्नत्ता, पढमस्स णं, भन्ते, समणेण जाय
गंपत्तेणं के बढे पनत्त ? " "
एय सलु, जम्यू
॥
तेणं फालेण तेणं समएणं रायगिद्दे नयरे । गुणसिलए
पेहए । राया । तेणे फालेण तेण समएणं सामी समोसढे,
परिसा निग्गया । तेण कालेणं तेणं ममरणं चन्दे जोर
15 मिन्दे जोइसराया चन्दयडिंपए विमाणे समाए सुहम्माए
चन्दसि सीदासणसि चउहिं सामाणियमाहस्सीहि (जाव] विह.
..
"

·तइओ वग्गो
..
रइ । इमं च पं केवलकणं जम्युहीवं दीयं विउलेणं
ओहिणा वामोरमाणे २ यासह, २ समग भगवं महावीरं,
जहा सूरियमे याभियोगं देव सदावेत्ता [लाय मुरिन्दा-
मिगमणाजोगं करेचा तमाणत्तिय पञ्चप्पिणन्ति । सूसरा
घण्टा, (जाय] विउच्यणा । नवरं जाणविमाणं जोयणसह- 5
स्मवित्यिण अद्धतेयहिजोयणसमूसियं, · महिन्दिन्झयो
पणुप्रीम जोयणमूसियो, सेस जहा सूरियामरस, [ जोय ]
थागयो । नविही । तद्देव पडिगो ॥
• मले। ति भगयं गोयमे समणं भगयं "भन्ते"
पुच्छा । यहागारसाला । सरीरं अगुपयिहा । पुचभयो। 10
'पय गलु, गोयमा"
तेणे कालेणं तेण समारणं सावन्थी नार्म नयरीहोत्था ।
फोप चाप । तन्य गं मापत्थीए अगाई नाम गाहावई
होन्या अडे जाय] अपरिभूए । तर णं से बगई गाहावई
मायग्रीए नयगए. यहण नगरनिगम जहा आणन्दो ॥
मेण कालेणं तेग समणं पासे अरमा पुरिसा- 15
दाणीप आइगरे, जहा महारो, नबुस्सेहे मोलसेहि समण.
मादम्नीदि महतीसाए अग्जियासहरसेहि जाय] कोहर
ममासटे । परिमा निग्गया ।
ता. जसे अदई गाहाबई इमोसे कहाए लदो समाणे
हे जदा यत्तिो रोहो नहा निग्गच्छद [जार] पज्ज- 20
यासा । धम्म मोच्या निसम्म, जनवर्ग, "देवाणुप्पिया,
जेयुत्तं कुतुम्बे दावेमि । तप, ण ां देयागुप्पियाणं जाय
पव्ययामि । जहा गादत तहा पब्याए [जाव ]
गुत्तमम्मयारी |
नए णं से महई थणगारे पासस्स आहो ताहामयाणं 25

·३६ निरयावलियासु ." थेराण अन्तिए सामाइयमाइयाई एक्कारस अङ्गाई अहिजइ। २ वहहिं चउत्य [जाय भावेमाणे बहुहिं वालाइ सामपण- परियागं पाउणइ । २ अद्धमासियाए संलेहणाए तीसं भत्ताइ अणसणाए छेइत्ता विराहियसामण्णे कालमासे 5 कालं किच्चा चन्दवडिसए विमाणे उववाइयाए सभाए देवसयणिज्जंसि देवदूसन्तरिए चन्दे जोइसिन्दत्ताए उववन्ने ॥ तए णं से चन्दे जोइसिन्दे जोइसिराया अहुणोववन्ने समाणे पश्चविहार पज्जत्तीए पज्जत्तीभावं गच्छइ, तं जहा 10 ---आहारपज्जत्तीए सरीरपज्जत्तीए इन्दियपज्जत्तीए सा. सोसासपज्जत्तीए भासामणपज्जत्तीए॥ चन्दस णं, भन्ते, जोइसिन्दस्स जोइसरन्नो केवइय काल टिई पन्नत्ता?" गोयमा, पलियोवमं वाससयसह- स्समभहियं । एवं खलु, गोयमा, चन्दस्स जाव जोइसरनो 15 सा दिव्या देविट्टी । "चन्दे ण, भन्ते, जोइसिन्दे जोइसराया ताओ देवलोगाओ आउक्खएण चइत्ता कहि गच्छिहिह २ ?""गोयमा, महाविदेहे वासे सिज्झिदिइ ॥ निक्शेवभो ॥ ३ ॥ १ ॥ जइ ण, भन्ते, समणेण, भगवया [जाव] पुफियाणं 20 पढमस्स अज्झयणस्स जाव अयमढे पन्नत्ते, दोच्चस्स णं, भन्ते, अज्झयणस्स पुफियाणं समणेण भगवया जाय संप. तेणं के अहे पन्नत्ते !" "एवं सलु, जम्बू तेणं फालेणं तेणं समएणं रायगिहे नामं नयरे । गु. णसलिए चेहए । सेणिए राया । समोसरणं । जहा चन्दो 25 तदा सूरो वि थागमो, [जाय नट्टविहिं उपदसित्ता पडि गयो । पुष्यमयपुच्छा । सायत्यी नयरी । सुपर नामं " ·तइओ वग्गो ३७ गाहायई होत्या अड्डे जहेय अगई [जाय] विहरइ । पासो समोसढो, जहा यगई तहेव पन्यइए, तहेव विरा. दियसामण्णे, जाय] महाविदेहे.यासे सिन्झिहिइ [जाय] अन्तं करेदिइ ॥ निस्वेवओ ॥ ३ ॥ २ ॥ 5 उक्मेवभो ॥३॥ ३१ रायगिहे नयरे । गुणसिलर चेहए । सेणिए राया। सामी समोसटे । परिसा निग्गया तेणं कालेणं तेणं सम. पणं मुक्के महग्गहे सुगडिसम विमाणे मुफ्कसि मोहा. सणंसि चर्स सामाणियसाहस्सीहिं बहेव चन्दो तहेय 10 यागी, नट्टविहिं उपदसित्ता पडिगयो । “भन्ते" त्ति । कडागारसाला | पुन्यमवपुच्ला । " एवं खलु, गोयमा" ॥ तेण कालेणं तेण समरण याणारसीना नयरी होत्या। तत्य गंयाणारसी नयरोए सोमिले नाम मादणे परिवसह मंडू जाव अपरिभूप. रिउम्यय (जाव] सुपरिनिहिए। पासे 15 समोसटे । परिसा पग्लुयासा ।। तप. ण तस्स सोमिलस्म माइणस्स इमीसे कहाए लहस्स ममाणस्म इमे पयामये अन्यत्थिर-"एवं पासे अरहा पुरिसादाणीए पुन्याणुपुयि जाय यम्यसाल- यणे विहरा । तं गच्छामि गं पासस्स अरदओ अन्तिए 20 पाउम्मयामि इमाई च ण ण्यारुयाई अढाई हेका जहा पण्णत्तीए । सोमिलो निग्गयो सण्डिययिहुणो जाय] पयं ययामी-" जत्ता ते, मन्ते? जयणिज्जं च त? पुच्छा । " मरिसक्या मासा कुलत्था पगे भय ?" जाय] मंयुद्ध मायगधम्म पडिपग्जित्ता पहिगए । 25 नए णं पारो अरदा अनया फयार पाणरसीयो ·३८ निरयावलियासु नयरीमो अम्बसालवणाओ चेइयाओ पडिनिक्खमइ । २ बहिया जणक्य विहार विहरइ । तए णं ले सोमिले माणे अन्नया कयाइ अलाहुदसणेण य अपज्जुचासणया- ए य मिच्छत्तपज्जवेहिं परिवड्ढमाणेहिं २ सम्मत्तपज्ज 5 वेहि परिहायमाणेहि मिच्छत्तं च पडियन्ने ॥ तए ण तस्स सोमिलस्स माणस्स अन्नया कया पुवरत्तावरत्तकालसमयंलि कुटुम्बजागरियं जागरमाणस्स अयमेयारूवे अझथिए [ जाय ] समुप्पज्जित्था-" पप खलु अहं वाणारसीए नयरीए सोमिले नामं माहणे अध. 10 न्तमाहणकुलप्पसूए । तए ण मए वयाइ चिण्णाई, वेया य अहीया, दारा आहुया, पुत्ता जणिया, इडोओ समाणी- याओ, पसुधन्धा कया, जन्ना जेट्ठा, दक्षिणा दिना, अतिही पूइया, अग्गी हया, जूवा निक्खित्ता । त सेय खलु मम इयाणि कल्लं [जाय) जलन्ते चाणारसीए नय. 15 रीए यहिया यहवे अम्बारामा रोवावित्तए एवं माउलिङ्गा बिल्ला कविट्टा चिञ्चा फुप्फारामा रोवावित्तए" मंपेहेह । २ फल्ल (जाच] जलन्ते वाणारसीए नयरीए यदिया अम्बाराम जाय पुप्फारामे य रोयावेह । तए णं यहवे अभ्यारामा य जाव पुप्फारामा य अणुपुष्येण सार- 20 क्खिजमाणा संगोविज्जमाणा संवहिज्जमाणा आरामा जाया किण्हा किण्होभामा [जाय) रम्मा महामेहनिकुर म्यभूया पत्तिया पुफिया फलिया हरियगरेरिज्जमाणा सिरिया अईव २ उपसोमेमाणा २ चिन्ति ।। तए णं तस्स सोमिलस्स माहणस्म अभया क्यार 25 पुव्यरत्तायरत्तकालसमयसि फुदम्यजागरियं जागरमाणस्स अयमेयाख्ये अग्मत्यिए जाय) समुप्पज्जित्था-"एवं रालु

·४०
5
निरयावलियासु
कलं [जाव ] जलन्ते सुबहुं लोह [जाव] दिसापोक्खि-
यतावसत्ताए पचइए । पन्चइप विय णं समाणे इमं
एयारूवं अभिग्गहं जाय अभिगिमिहत्ता पढ़मं छपखमणं
उवसज्जित्ताण विहरडू ॥
तए णं सोमिले माहणे रिसी पढमछट्टक्खमणपारणसि
आयावणभूमीए पच्चोरहइ । २ वागलपत्थनियत्थे जेणेव
सप उडए, तेणेव उवागच्छइ । २ किढिणसंकाइयं गेण्हइ ।
२ पुरस्थिमं दिसि पुक्खेइ, "पुरस्थिमाए दिसाए सोमे
महाराया पत्थाणे पत्थियं अभिरक्खउ, सोमिलमाहणरिसिं
10 अभिरक्खउ । जाणि य तत्थ कन्दाणि य मूलाणि य तयाणि
य पत्ताणि य पुप्फाणि य फलाणि य वीयाणि य हरियाणि
य ताणि अणुजाणउ" ति फटु पुरत्थिमं दिस पसरइ ।
२ जाणि य तत्थ फन्दाणि या जाय ] हरियाणि य ताई
गेहद । २ किढिणसंकाइयग भरेइ । २ दब्मे य कुसे य
15 पत्तामोड च समिहाओ कहाणिय गेण्हइ । २ जेणेव सप
उउए, तेणेव उयागच्छद । २ किढिणसंकाइयग ठवेइ । २ वेह
घड्ढे । २ उवलेयणसंमज्जणं करेइ । २ दम्भकलसहत्थगए
जेणेय गद्गा महाणई, तेणेव उवागच्छत् ।२गलं महाणई योगा.
हह । २ जलमज्जण करे । २ जलकिट्ट करे। २
20 जलाभिसेयं करेइ । २ आयन्ते चोक्से परमसुइभूए देव
पिउकयकज्जे दमफलसहत्यगए गद्गाओ मद्दाणईयो पच्चु-
चरर । २ जेणेय सए उडप, तेणेच उवागच्छर २ दम्मे
य फुसे य यालुयाए य ये रए । २ सरयं फरेर । २
मरणि करे । २ सरपणं अणि मद्देह । २ थगि पाढेर।

·नइमो यगो
5
२ मगि संधुफेर । २ ममिता फहाणि पश्मिना ।
अग्गि उमालेर । २
अग्गिा दादिणे पासे मनहार समाद ।
ठं जा-समय पगलं ठाग सेग्नमण्ड फमण्डलु ।
दण्डदार तदप्याणं अद ताई समाद। १॥
महुला य घपल तन्दुलेहि य अगि गुणा । नक
साहर। १ पलिं पास्मदेवं करेइ १२ अतिरिय करे।
२ तो पच्छा अपणा माद्वार माहारा
तर णं सोमिले मादणारिमी दोन पगमगरत.
गमि, त पेय सब मापियन [जाराहार माहार। 10
नयर म नापन-"दाहिजार दिमार उसे महाराया
पत्यागे परिधर अभिरगाउ सोमिलं माहारिमि. जाणि
य तन्य कदापि य [जाय ] अनुज्ञाप3 "त्ति कदादिन
दिसि पसरा । एश पच्चरियमेनं घराने महाराया जा
पच्चनियम दिमि पसरा । उत्तरे पेममगे महाराया 15
(जाय] उत्तर दिसि पसरह । पुनदिमागमेग यत्तारि वि
दिसामो भाषियन्याओ (जाय) आधार मादार
तर पं तरस सोमिटमाइपरिमिस्स अग्रया कयार
पुव्यरत्तापरतफालसमपंसिमणिच्चजागरिय जागग्मास्स
अपमेयाम्ये सहात्थिर (जार) समुनजिन्या-"पर 20
गलु अंदं यापारमोप नपरीर सोमिल नाम मानपरिमी
मच्चन्तमादपकुलपमूर । तर प मर पया विस्तार
{जार) या निमित्ता । तर मम पाजारमोएडार)
पुकारामा य [जार ] रोदिया । तर नर मां लोह
{जाय घडावेत्ता {जा] पुतं व्यता जार जेहन 25
आपुजिता सुपहुं लोह' [जार) गदाय नन्हें [जार)

·४२ निरयावलियासु पवइए । पच्यइए वि य प समाणे छठंछ?ण" [जाय विहरद । “त सेय खलु मम इयाणि कल्ल जाच जलन्ते यहवे तावसे दिट्टाभिट्टे य पुव्वसगइए य परियायसंगइए य आपुच्छित्ता आसमससियाणि य बहूइ सत्तसयाइ 5 अणुमाणइत्ता वागलपत्थनियन्थस्स कढिणसकाइय. गहियसभण्डोवगरणस्स कट्ठमुदाए मुहं चन्धित्ता उत्तर. दिसाए उत्तराभिमुहस्स महपत्थाएं पत्थावेत्तए” एष संपे- हेइ । २ फल्ल जाव जलन्ते यहवे तावसे य दिट्ठामठे य पुटवसंगइए य, तं चेष जाव, कट्टमुद्दाए मुदं यन्धइ । २ 10 अयमेयाख्य अभिग्गह अभिगिण्हइ-"जत्थेव णं अम्हं जलसि वा एवं थलसि या दुग्गसि या निन्नसि वा पव्य. तसि था विसमंसि का गहाए वा दरीए वा पस्खलिज्ज वा पडिज्ज वा, नो खलु मे कप्पइ पच्चुट्टित्तए" त्ति अयमेयारुय अभिग्गह अभिगिण्हइ ।। 15 उत्तराए दिसाए उत्तराभिमुद्दपत्थाणं पत्थिर से सोमिले माहणरिसी पुण्यापरण्हकालसमयसि जेणेघ असोगवर पायवे. तेणेव उवागए, असोगवरपायवस्स अहे कढिणस- फाइय ठवेइ । २ वेइ बइ । २ उपलेषणसमजणं करेइ । २ दम्मकलसहत्यगए जेणेव गङ्गा महाणई, जहा सिवो 20 जाप, गलामो महाणईयो पच्चुत्तरइ । जेणेव असोगवर- पायये, तेणेव उयागच्छर । २ दम्मेहि य कुसेहि य चालु- यार ये रए । २ सरग करेइ । २ जाय यलि यास्सदेचं कर।२ फट्टमुदाए मुह यन्धर । २तुसिपीर संचि ॥ तए तस्स सोमिलमादणरिसिस्स पुव्यरत्तायरत- 25 कालसमयसि एगे देये यन्तियं पाउ भूए । तए ण से देये सोमिल्लमादणं एवं ययासो-'मोसोमिलमादणा, ·तइओ वयो ४ पन्यया. दुष्पन्चाइयं ते । तए से सोमिले तस्स देवरस दोच्च पि तच्चं पि एयमटुं नो आढाइ, नो परिजाणइ, जाव तुसिणीए संचिट्ट । तर से देवे सोमिलेणं माह- परिसिणा अणादाइजमाणे जामेव दिसि पाउम्भूए तामेय जाय पडिगए । तर णं से सोमिले कल्लं जाय जलन्ते वागलपत्यनियत्थे कदिणसंफाइयगहियग्निहोत्तमण्डोवगरणे कमुदाए मुदं इन्धह । २ उत्तराभिमुहे संपत्थिय । तर ण से सोमिले पिइयदिवसम्मि पुच्यावरण्हकाल- समयंसि जेणेव सत्तिवण्णे तेणेव उवागए सत्तिवपणस्स अहे कढिणसंकाइयं ठवेह । २ ये बड़ेइ । जहा असोग. ] पम्पायवे जाब अग्गि हुणइ, कहमुद्दाप मुहें यन्धा, तुसि. जीए मचिटइ । तर गं तम्स सोमिलस्स पुधरत्तापरत फाटसमर्यास पगे देवे अन्तियं पाउम्भूए । तर णं से देचे अन्तलिपपपडियन्ने जहा यसोगबरपायवे जाव पडि. गप, । तर ण से सोमिले फल्लं जाव जलन्ते पागलव. स्थनियों कढिणसंकाय गेण्डर । २ फहमुद्दाप मुह यन्धह। २ उतरदिसाए उत्तरामिमुहे संपस्थिए । तए ण से सोमिले तइयदिवसम्मि पुब्बाधरणहकाल. समयंसि जेणेय असोगवरपायवे तेणेव उवागच्छद । २ यसोगयरपायवस्स आहे किढिणसंकाइयं वेद । २ येई यदे जाय गौं महाणई पच्युत्ताइ । २ जेणेव असोगवर- पायो तेणेव उपागच्छा । असोगवरपाययस्स अहे फिढि- णसंकाय टवेर, घेई रए । २ फमुदाए मुह बन्धद, २ तुसिणीए मचिट्टा । तप णं तस्स सोमिलरस पुग्यरत्ना- परत्तकाले एगे देये स्तियं पाउमाधिस्था, तचेव भणइ 2 जाय पडिगए । तए णं से सोमिले जाय जलन्ते पागल- - .

·४४ निरयावलियासु पत्थनियत्थे किढिणसंकाइयं जाय कहमुद्दार मुहं वन्धइ. २ उत्तराए दिसाए उत्तराभिमुहे संपतिथए । तए णं से सोमिले चउत्थदिवसपुय्वावरण्हकालसम यसि जेणेव धडपायवे तेणेव उवागए बडपाययस्स अहे 5 कविणं संठवेइ । २ वेइ घड्डेइ, उवलेवसंमज्जणं करेइ, जाय कट्टमुदाए मुहं वन्धइ, तुसिणीए सचिट्ठइ । तए णं तस्स सोमिलस्स पुन्धरत्तावरत्तकाले एगे देवे अन्तिय पाउम्भवित्ता, तं चैव भणइ जाव पडिगए । तए णं से सोमिले जाय जलन्ते वागलपत्थनियत्ये किढिणसंकाइयं, 10 जाप कठमुद्दाए मुहं वन्धई....उत्तराए उत्तराभिमुद्दे संपत्थिप ॥ तए ण से सोमिले पञ्चमदिवसम्मि पुवावरण्दका- लसमयसि जेणेव उम्परपायये, तेणेय उवागच्छद । उम्ब- रपाययस्स अहे किठिणसंकाइयं ठयेइ, येई पड्ढेइ, जाव 15 फट्टमुद्दाप मुई यन्धइ जाय तुसिणीए संचिट्टा । तप णं तस्स सोमिलमाद्दणस्स पुव्यरत्तावरत्तफाले एगे देवे, जाव एवं चयासी-"६ भो सोमिला, पन्यया, दुप्पब्वइयं ते," पदम भणइ, तहेय तुसिणीप संचिट्टइ। देयो दोच्चं पि तच्चं पि पयर-"सोमिला, पन्यदया. दुप्पव्ययं ते ।" तप णं से 20 सोमिले तेणे देवेणं दोच्चं पि तच्च पि एवं वुत्ते समाणे तं देवं एयं ययासी-“फहं णं, देवाणुप्पिया, मम दुप्प. घ्यायं ! तए णं से देये सोमिलं मादणं एवं पयासी- पय गलु, देवाणुप्पिया । तुमं पासस्स भरदमो पुरि. सादाणीयस्य अन्तिय पञ्चाणुचए सत्तसिफ्यावर दुवाल- 23 सविद सायरधम्मे पडियन्ने । तर णं तय अग्नया कयाइ पुग्यरत्तायरसफालसमयसि फुदुभ्यज्ञागरियं" .........जाय पुन्यचिन्तियं देयो उच्चाए जाय, जेणेय यसोगवर- 1 . 46 ·तइओ वागो पायवे, तेणेय उवागच्छसि.२ किढिणसंकाइयं जाच तुसि. णीप संचिट्टसि । तए णं पुष्वरत्वावरत्तकाले तय अन्तियं पाउम्भवामि, 'हं मो सोमिला, पन्चइया, टुप्पश्चचं ते,' तह चेच देयो नियथयणं भणइ जाय, पञ्चमदिघसम्मि पुवावरणहकालसमयंसि जेणेच उभ्बरपायवे, तेणेच उवागए 5 किढिणसंकाइय ठवेसि, बेइं यड्ढेइ, उक्लेवर्ण करेइ, २ कमुद्दाप मुहं वन्धद, २ तुसिणीप संचिहसि । तं एवं खलु. देवाणुप्पिया, तव दुप्पम्वइयं" ॥ तर णं से सोमिले तं देय एवं पयासी-" कह णं, देवाणुप्पिया, मम सुपन्चइय?" तए णं से देवे सोमिलं 10 पयं वयासी-“अइ णं तुम, देवाणुप्पिया, इयाणि पुध- पडियन्नाई पश्च यशुम्बयाई सयमेव उवसंपज्जित्ताणं विहरसि, तो णं तुज्हा इयाणि सुपचइयं भवेज्जा । देवे सोमिलं चन्दइ नमसइ, २ जामेय दिमि पाउन्भूए तामेय दिसि पडिगए । तपणे सोमिले माहरिसी तेणं 15 देवेणं एवं बुत्ते समरणे पुन्चपडियन्नाई पच अणुब्बयाई सयमेव उपसंपज्जिताणं विहरइ। " तए ण से 4 तए णं से सोमिले यहूहिं चउत्यामजाय मास. इमामखमणेहि विचित्तेहि तवोवहाणेहिं अप्या भावेमाणे यहू यासाइ समणोधासगपारयागं पाउणइ १२ अद्धमासि. 20 याए सलेदणार अत्ताणं झूसेह । २ तीसं भत्ताई अणसणाए, छेपइ । २ तरुत ठाणस्स मणालोइयपडिकन्ते विरादिय- सम्मत्ते कालमासे कालं किच्चा सुकडिसए विमाणे उपचायसभाए देवस्यणिज्जसि [जाय ओगाहणाए सुकम- गगदत्ताए उपवन्ने ॥ 25 ·66 निरयावलियासु तए ण से सुक्के महग्गहे अहुणोववन्ने समागे जाव भासामणपज्जत्तीए... । एवं खलु, गोयमो, सुक्केणं सा दिव्वा [जाव] अभिसमन्नागए । एगं पलिओवर्म ठिई। "सुक्के ण, भन्ते, महग्गहे तओ देवलोगाओ आउक्खए 5 काहि गच्छिहिइ ?" गोयमा, महाविदेहे वासे सिन्झिहि॥" ॥ निक्खेवओ ॥ ३ ॥ ३ ॥ ॥ उक्खेवओ ।। ३ । ४ ॥ ते कालेणं तेणंसमएण रायगिहे नामं नयरे।गुणसिलप 10 चेइए । सेणिए राया 1 सामी समोसढे। परिसा निग्गया । तेणं कालेण तेणं समएणं बहुपुत्तिया देवी सोहम्मे फप्पे बहुपुत्तिए विमाणे सभाए सुहम्माए वहुपुत्तियंसि सीहासणसि चउहि सामाणियसाहस्सीहिं चउहि महत्त. रियाहि, जहा सूरियामे, [जाच] भुखमाणी विहरइ, इम 15 च णं केवलकप्प जम्बुद्दीचे दी विउलेण ओहिणा आ- भोपमाणी २ पासइ । २ समण भगव महावीर, जहा सूरियाभो, जिाव नमसित्तासीहासणवरसि पुरत्याभिमुहा संनिसपणा । आभियोगा जहा सूरियाभस्स, सूसरा घण्टा, आभियोगियं देष सद्दावेद । जाणविमाणं जोयणसहस्स. 20 वित्थिप्पा । जाणविमाणवण्णओ । [जाव] उत्तरिल्लेणं निजामग्गेण जोयणसादस्सिरहिं विग्गहेहि थागया, जहा सरियामे । यम्मकहा सम्मत्ता । तए णं सा बहुपु. त्तिया देवी दाहिणं भुय पसारेइ, २ देवकुमाराणं अट्ठसयं देवकुमारियाण य वामाओ भुयाओ अट्टसयं, तयाणन्तरं 23 चण यहवे दारगा य दारियाओ य डिम्भए य डिम्भि- याओ य विउयह । नविहि, जद्दा सूरियामो, उपदंसित्ता पडिगए॥

·सइओ वग्गो भन्ते "त्ति भगवं गोयमे समणं भगयं महावीर चन्दइ नमसइ । कुडागारमाला । "यहुपुचियाए ण, भन्ते, देवीए सा दिन्या देविट्ठी"...पुच्छा, जाय अभिसमा गया ? " "एवं सलु, गोयमा" ॥ तेणं कालेणं तेणं समएपण घाणारसी नामं नयरी, य. 5 म्बसालवणे चेइए । तत्थ णं चाणारमीए नयरीप महे नाम सस्थवाहे होत्था अड्ढे [जाच अपरिभूए । तस्स णं भहस्स सुभद्दा नामं भारिया सुउमाला वझा अवियाउरी जाणुकोप्परमाया याचि होत्था ॥ तए णं तीसे सुभद्दाए सत्यवाहीए अन्नया फयाइ 10 पुग्यरत्तावरत्तकाले कुटुम्बागरियं जागरमाणीए. इमेया- स्वे जाय] संकप्पे समुप्पजित्या-"एवं खलु अदं म. दणं सत्यवाहेणं सद्धि घिउलाई भोगभोगाई भुञ्जमाणी पिहरामि, नो चेच णं अहं दारगं या दारियं वा पयाया। तं धन्नाओ गं ताओ अम्मयाओ, [जाय] मुलद्धे ण तासिं 15 अम्मयाण मणुयजम्मजीवियफले, जासिं मन्ने नियकुच्छि- संभूयगाई थणदुद्धगाइ महुरसमुहाचगाणि मम्मनप्पत. म्पियाणि थणमुलकमखदेसभागं अभिसरमाणगाणि पण्ह- यन्ति, पुणो य कोमलकमलोवमेहि हत्येहिं गिहिऊण उच्छानिवेसियाणि देन्ति, समुल्लायए सुमहुरे पुणो पुणो 20 मम्मणप्पमणिए । अहं णं अधला पुण्णा एत्तो एगमवि न पत्ता।" ओहय" जाय झियाइ ॥ तेप कालेणं सुबयाओ गं अजाओ इरियासमियायो भासासमियामो एसणासमियामो आयाणभण्डमनिस्खे- चणासमियाओ उचारपासवणलजल्लसिंघाणपारिद्वापणा- 25 ·१८ निरयावलियासु समियाओ मणगुत्तीओ वयगुत्तीओ कायगुत्तीओ गुत्तिन्दि- याओ गुत्तयम्भयारिणीओ बहुस्मुयायो बहुपरियाराओ पुवाणुपुन्धि चरमाणीओ गामाणुगामं दूइज्जमाणीओ जेणेव चाणारसी नयरी, तेणेव उवागयाओ। उवागच्छिता 5 अहापडिरूवं उग्गहं ओगिण्हित्ता संजमेणं तपसा विहरन्ति ॥ तए णं तासि सुध्धयाणं अजाणं एगे संघाडए वाणा. रसीनयरीए उच्चनीयमज्झिमाई कुलाई घरसमुदाणस्स भिखायरियाए अडमाणे भद्दस्स सत्यवाहस्स गिहं अणु 10 पवितु । तए णं सुभद्दा सत्थवाहो तायो अज्जाओ एज्ज- माणीयो पासइ । २ हट्ट'...खिप्पामेव आसणाओ अभु. देइ २ सत्तट्ट पयाइ अणुगच्छइ । २ वन्दइ. नमसा ।२ विउलेणं असणपाणखाइमसाइमेण पडिलामेत्ता एवं यया- सी--" एवं खलु अहं, अज्जाओ, भद्देण मत्थवाहेणं सद्धि 15 विउला भोगभोगाई भुञ्जमाणी विहरामि, नो चैव ॥ अहं दारग वा दारियं या पयायामि । तं धनायो ण तायो अम्मयामो, [जाय] एनो एगमवि न पत्ता । तं तुम्मे, अजायो, वहणायाओ यहपढियायो वहणि गामागरनगर' [जाव] संनिवेसाई आहिण्डह, यहणं राईसरतलयर" 20 [जाव 'सत्यवाहप्पभिईणं गिहाई अनुपविसह, अस्थि से केह कहिचि विज्ञापयोए वा मन्तप्पओए या वमण वा विरेयणं या यत्थिकम्म या ओसहे या मेसज्जे या उवलद्धे, जेणं अदं दारगं या दारियं या पयाएज्जा ? " ॥ तए णं ताओ अजाओ मुमदं सत्यवाहिं एवं बयासी- .

·4 तइओ वग्गो "अम्हे णं, देवाणुप्पिए, समणीयो निग्गन्योओ इरिया- समियामो [जाय] गुत्तयम्मयारोओ। नो खलु कप्पइ अम्हं एयमट्ट कण्णेहि वि निसामेत्तए किमत पुण उद्दि सित्तर वा समायरित्तए चा। अम्हे णं, देवाणुप्पिए, नवरं तय विचित्तं संलिपनत्तं धम्म परिकहेमो' । 5 तए णं सा सुभद्दा सत्यवाही तासिं अजाणं अन्तिए धम्म सोच्चा निसम्म हट्टा ताओ अरजाओ तिक्वुत्तो चन्दा नमसइ, २ एवं वयासी-"सदहामिणं अग्जाओ, निग्गन्धं पाययण, पत्तियामि रोएमि णं, अज्जाओ निग्ग- न्याओ...। सबमेयं तहमेयं अपितहमेय," [जाव] सावग- 10 धम्म पडियज्जा। महामुह, देवाणुप्पिए, मा पडियन्ध फरेह" तर णं सा भदा पत्थवाही तासिं थजाणं थन्तिर, [जाय पडियनइ, २ तामो अन्जामो धन्दइन- मसइ, २ पडिविसज्जइ । तम. णं सा सुभदा सत्यवाही समणीवासिया जाया, जाय विदरइ ।। 15 तप, तीसे सुमहाए समपोवासियाए अन्नया कयाह पुयरत्तावरत्तकालसमयसि फुदुम्यसागरियं जागरियमा- पीए अयमेयाम्चे अजमथिए । जाय ] समुप्पज्जिरथा- "एवं सलु अहं भरणं सत्यवाहेणं घिउलाइ भोगभोगाई जाय बिहरामि, नो चेव णं यह दारगं या...1 तं सेयं 20 मम पट मर्म फल्लं जाब जलन्ते भहस्स आपुच्छित्ता मृश्ययाणं अजाणं अन्तिए, यजा गवित्ता यागरामो [जाय) पत्र्यइत्तए," एवं मंहेइ । २ रोणेय महे सत्थ- याहे तेणेव उवागया करयल (जाय) एयं ययासी.-"एवं नल अदं, देवाणुप्पिया, तुम्मेहि सद्धि बहहिं यासाइ 25 विस्तार भोगमोगाइ [जाय] विहरामि, नो चेवणं दारगं पा . . 2 ·५० निरयावलियामु " ॥ मा " दारियं वा पयायामि । तं इच्छामि णं, देवाणुप्पिया, तुन्भेहिं अणुन्नाया समाणो सुव्ययाणं अज्जाणं [ जाय ] पब्वइत्तए तए पं से भद्दे सत्यवाहे सुभद्द सत्यवाहिं एवं धयासी 5 ." ण तुम, देवाणुप्पिए. मुण्डा जाव] पब्बयाहि । भुचाहि ताय, देवाणुप्पिए, मए सद्धि विउलाई भोगभो- गाई, तओ पच्छा भुत्तभोई सुव्ययाणं अज्जाणं [जाव प. व्वयाहि । तए णं सुभद्दा सत्थवाही भहस्स एयम नो परियाणइ । दोच्च पि तच्चं पि सुभदा सत्थयाही भदं 10 सत्थवाह एवं बयासी-" इच्छामि गं, देवाणुप्पिया, तुमहिं अभणुन्नाया समाणी [जाय] पव्यहत्तए । णं से भद्दे सत्यवाहे, जाहे नो संचाएइ यहिं आघवणाहि य, एवं पनवणाहि य सन्नवणाहि य विनवणाहि य आघवित्तए या {जाय] विसयित्तए या, ताहे अकामर व 15 सुभहाए नियमणं अणुमन्नित्था ॥ तर प से भरे सत्यवाहे विउलं असण ४ उवक्राडा. वेद । मित्तनाइ'...तो पच्छा भोयणवेलाए, [जाय] मित्त. नाइ.. सकारेइ संमाणेइ । सुमई सत्यवाहिं पहायं [जाव] पायच्छितं सन्यालंकारविभूसिय पुरिससहस्मयादिणि सीय 20 दुरुहेर । तओ सा मुभदा सत्यवादी मित्तनाइ [ जाय ] संबन्धिमंपरिक्षा सम्घिट्टीए [जाय] रवणं याणारसीनयरीए महामन्झेण जेणेव मुनयाण आजाण उयस्सए, तेणेव उवागच्छर । २ पुरिमसहस्सयादिणि सायं ठर, मुमदं सत्थयादि सीयायो पच्चोरहेर । 25 तए णं भई मत्थया सुभई मन्थयादि पुरयो कार्ड जेणेय मुख्यया धम्जा, तणेय उयागच्छर । २ मुन्बयामो ·. ५२ निरयावलियामु समालभइ, खेल्लणगाई दलयइ, खज्जलगाई दलयइ,खीरभोयणं भुसावेद, पुप्फाई ओमुयइ, पारसु ठवेइ,जंघासु फरेइ, एवं ऊरुसु उच्छङ्गे कडीए पिढे उरसि खन्धे सीसे य कर- यलपुडेणं गहाय हलउलेमाणो २ आगयमाणी २ परिहाय 5 माणो पुत्तपिवासं च धूयपिवासं च नत्तुयपिवासं च नत्तिपिचास पच्चणुभवमाणो विहरइ । तए णं ताओ सुब्धयायो अज्जाओ सुभदं अज्ज एवं क्यासी-"अम्हे ण, देवाणुप्पिए, समणीओ निग्गन्धीमी इरियासमियाओ जिाय) गुत्तयम्भयारिणीओ । नो खलु 10 अम्ह कप्पइ जातककम्मं करेत्तए । तुम च ण, देवाणुप्पिए, यहुजणस्स चेडरूवेसु मुच्छिया [जाव अज्झोपवना अभ- हाणं जाय] नत्तिपिचासं या पच्चणुभवमाणी विहरसि । तं गं तुम, देवाणुप्पिए, एयरस ठाणस्स आलोपहि जाय) पच्छित्तं पडिवजाहि 15 तए ण सा सुभद्दा अज्जा मुव्ययाणं अज्जाणं एयमई नो आढाइ, नो परिजोणइ, अणाढायमाणी अपरिजाणमाणी विदरर । तए ण तामो समणीओ निग्गन्थीओ सुभई अग्जं हीलेन्ति, निन्दन्ति, खिसन्ति, गरदन्ति, अभिक्खणं २ एयम निवारेन्ति ॥ 20 तए गं तोए सुमदाए अन्जाए समणोहिं निग्गन्योहिं हीलिग्जमाणीए शाय] अभिषण २ एयम नियारिज्ज- माणीए अयमेयारूवे यज्झस्थिर [जाच] समुप्पज्जित्था- "जया णं अई अगारवास घसामि, तया णं महं अप्प. यसा: जप्पभिई च णं यह मुण्डा भवित्ता आगारामो 25 अणगारियं पव्याया, तप्पमिदं च णं अहं परवसा पुब्धि च समणोओ निन्गन्धाओ यादेन्ति, परिजाणेन्ति, याणि " ·तइयो वग्गो नो थाढारन्ति नो परिजाणन्तिः तं सेयं सलु मे कलं [जाय ] जलन्ते मुब्बयाणं अजाणं अन्तियाओं पडिनि- पपमित्ता पाडिपक उयस्मयं उयमंपजित्ताणं विहरित्तए," एवं मंहह । २ कलं [जाय ] जलन्ते मुम्बयाणं अजाणं अन्तियात्री पडिनिस्खमइ पाहिए. उयस्सय उयसपजिज- 5 चाणं विहरइ । तर णं सा सुभद्दा मजा अजाहि अणी. इट्टिया थगियारिवा सन्छन्दमई बहुजणंस्स चेडरूयेसु मुच्छिया [जाय ] अम्मरणं च [जायं] नत्तिपियास च पच्चगुभयमाणी विदरद ।। तएणं मा सुभदा पासत्या पासन्यविदारी · ओसना 10 मोसन्नबिहारी कुसीला कुमीन्दयिदारी मंसत्ता मंसत्ता विदारी अदाउन्दा अहाछन्दविहारो यहां यासाई सामण्ण- परियाग पाउणइ । २थद्धमासियाए मलेहणाए अत्ताणं... तीस भत्ताई अणसंगणं रेइत्ता तस्स टाणालोइयपडिकन्ता कालमासे कालं किच्चा सोहम्मे कप्प बहुपुत्तियाविमाणे 15 उबवायममाए देवसयणिज्जसिः देयदूसन्तरिया अद्गुलस्स यसंगज़मागमेत्ताप आगादणार यदुपुत्तियदेवित्ताए. उयवना॥ तर गं मा यहुपुत्तिया देयो बहुणोक्यानमेत्ता समाणी पञ्चविदाए पन्नतीप...[जाय ] भासामणपग्जतीए । एवं 20 पटु, गोयमा, बहुत्तियाए. देवीए सा दिव्या देबिड्डी [जाय ] अभिसमन्नागया । " से फेगडणं, मन्त, पय युच्चर यहुत्तिया देवी ?" 'गोयमा घटुपुनिया णं देवी जाहे जाहे मकस्म देविन्दस्स देवरानी उपत्याणियण फरेद, ताह २ पदये दारण य 25 दारियाओ य डिम्मए य डिम्भियाओ य चिउव्यर । २ ·" । निरयावलियासु सक्के देविन्दे देवराया, तव उवागच्छइ । २ सधस्स देविन्दस्स देवरन्नो दिवं देधिड्वि दिव्यं देवजुई दिव्य देवाणुभा उबदसेइ । से तेणण, गोयमा एवं धुच्चर यहुपुत्तिया देवी २ बहुपुत्तियाण, भन्मे, देवीणं 5 केवयं काल ठिई पन्नत्ता? गोयमा चत्तारि पलिश्री. वमाई टिई पन्नत्ता । " यहुपुत्तिया णं भन्ते, देवी ताओ देवलोगाओ याउपरण लिइपखरण भवरखएणं यणन्तरं चयं चइत्ता कहिं गच्छिहिद, कहिं उवयज्जिविर?". गोयमा, इदेव जम्बुहोवे दीये भारहे चासे विदयगिरि- 10 पायमूले विमेलमंनिवेसे मादणकुलंसि दारियत्ताए, पच्चायाहिद ॥ तए ण तीसे दारियार अप्रापियरो एकारसमे दिवसे चोइयान्ते जाय यारसेदि दिवसेहि वीइकान्तेहिं अयमेयारूप नामधेज फरेन्तिः दोडपं अम्हं इमीसे दारियाए 15 नामधेनं सोमा नप णं सोमा उम्मुकबालभाया विनयपरिणयमेत्ता जोन्यणगमणुपत्ता म्वेण य जोधणेण य टापण्णेण य उकिट्ठा उभिसरीरा जाय भयिस्सर । तप णं ते सोम दारिय सम्मापियसे उम्मुशवालमाय विनय- 20 परिणयमेतं जोयणगमणुप्पत्तं पडिकुविएणं सुस्केण पडि. यषण नियगस्म मारणेज्जम्स रकुटम्म भारियतार दलयिम्मा । सा णं तम्म मारिया भविस्माट्टा फन्ता जाय भण्डकरण्डगसमाणा सेलरला व सुमंगोपिया चल- पंडा सुसंपरिहिया रयणकरण्टगो विय मुसारपिया 25 सुमंगोपिया, माणं पीय [ जाय ] विधिदा रोयातना " ॥

·तइओ वग्गो तए ण सा सोमा माहणी रट्टकृडेणं सद्धि विडलाई मागमोगाई भुखमाणी संरच्छरे २ जुयलगं पयायमाणी. सोलसेहि मंचच्छरेहिं पत्तीमं दारगरूये पयायइ । तए ण सोमा माहणो तेहि बहुहिं दारगेहि य दारियाहि य कुमा- रेहि य कुमारियाहि य डिम्मएहि य डिम्भियाहि य अप्पंग- 5 इएहि उत्ताणसेज्जपदिय अपेगइएहि थणियारहि, थप्पंग. इरहिं पीहगपाएहि,यापेगाइएहिं परगणरहि, अप्पेगइएहि प. रमममाणेहि, अपंगइहि पापोलणएहि अप्पगइएहि थगं मग्गमाणेहि, अप्पेगइपहि खोरं मगमाणेहि सम्पेगहपाहि सेल्लायं मग्गमाणेहि, यापेगरयहि खाजग मग्गमाणेहिं 10 अपंगपाहि कृर. मग्गमाणेहि, पाणियं मगामाणेहि हस- माणेहि रुसमाणेहि सकोसमाणेहिं यक्कुस्समादि हण- माहि विपलायमाणेहि अणुगम्ममाहिं रोकमाणेहि कन्दमाणेहिं बिलबमाणेहिं कृवमाणहिं उत्कृयमाणेहिं नि- दायमाणेहिं पलयमाणेहि हदमाणेहि यममाणेहि छेरमाणेहि 15 मुचमाणेहिं मुचपुरीसप्रमियमुलित्तोपलिता मालपसण. पुश्बडा जार अइसुयीमच्छा परमदुग्गन्धा नो मंचापड रदृकुटुंण सद्धि. विउलाई भोगभोगाई भुलमाणी विहरित्तपः॥ तप णं तीसे सोमार, माहणीप प्रनया कयाइ पुधरताय. रत्तकालममयंसि कुटुम्बजागरियं जागरियमाणोए अयमेया- 20 रुबेजाव समुप्पजिया-"एवं खलु अह इमेहि यहुद्दि दार गेहि य [जाय) डिम्मियाहि य यागदपहिं उत्ताणसेन्न. एहि य [जा) अमेगादि मुत्तमाणेहि दुनापहि हुन्न म्मरहि हयविन्यदयभग्गेहि मगमहाररादिहि जेण मुत्त- पुरीसयमियमुलित्तायलित्ता साय परमदुभिगन्यानो सं-25 चापमि रहफूटणं सद्धि जाब भुनमाणी विहरित्तए ।

·निरयावलियासु धन्नाओ णं ताओ अम्मयाओ [जाय] जोवियफले जाओ ण वझाओ अवियाउरीओ जाणुकोप्परमायाओ सुगमिसुगन्ध- गन्धियाओ विउलाई माणुस्सगाइ भोगभोगाइ भुञ्जमाणीयो विहरन्ति । अहं ण अधन्ना अपुषणी अकयपुण्णा नो संचा- 5 एमि रकुडेणं सद्धि विउलाइ जाव विहरित्तए "। तेणं कालेणं समयेण सुव्ययाओ नाम अज्जाओ इरियास- मियाओ जाय वहुपरिवाराओ पुयाणुपुचि...जेणेव विमेले संनिवेसे...अहापडिरूय उग्गह जाव विहरन्ति । तए णं तासि सुन्ययाण अजाणं एगे संघाडए विमेले संनिवेसे 10 उच्चनीय [ जाव ] अडमाणे रट्ट डस्स गिह अशुपविढे तप णं सा सोमा माहणी ताओ अज्जाओ एज्जमाणोओ पासइ, २ हट्ट' खिप्पामेय आसणाओ अभुट्टेइ, २ सतह पयाई अणुगच्छइ, २ चन्दइ, नमसइ, २ विउलेणं असण ४ पडिलामेत्ता एष पयासी-"एवं खलु अहं, अज्जाओं रह- 15 कुडेण सद्धि विउलाई जाय सवच्छरे २ जुगलं पयामि, सोलसहि संयच्छरेहि यत्तीस दारगरूवे पयाया । तप .णं अहं तेहि बर्हि दारएहि य जाय डिम्भियाहि य अप्पेगइएहिं उत्ताणसेजरहिं जाव मुत्तमाणेहि दुजापहि जाय नो मंचाएमि...विद्दरित्तए । तं इच्छामि णं अह, 20 अज्जाओ तुम्ह अन्तिए धम्म निसामेत्तए ताओ अज्जामो सोमाए माद्दणीए विचित्त [जाय ] केवलि. पत्नतं धम्म परिकहन्ति । तए पं सा सोमा माहणी तासि अज्जाणं अन्तिए धम्म सोच्चा निसम्म जाय हियया ताओ अग्नामो 25 यन्दर, नमसर, २ एवं ययासी-"सद्ददामि णं, सम्जाओ, निग्गन्य पापयर्ण, जाय अम्भुमि णं, अन्जाओ, निग्गन्य "" । तर णं ·" २ जेणेव ५८ निरयांवलियासु पडिगया । तए णं या सोमा माहणो समणोवासिया जाया अभिगय [लाब ] अप्पाणं भावमाणो विहरड् । तए णं ताओ सुब्बयाओ अज्जाओ अन्नया कयाइ विभे- लाओ संनिवेसाओ पडिनिक्खमन्ति, २ वहिया जणवय- 5 विहार विहरन्ति । तए ण ताओ सुव्वयाओ अज्जाओ अन्नया कयाइ पुयाणुपुचि...जाव विहरन्ति । तए णं सा सोमा माहणी इमोसे कहाए लट्ठा समाणी हट्ठा पहाया तहेव निग्गया, जाय चन्दइ, नमसइ । २ धम्मं सोच्चा [जाव ] नवरं 10 “रट्टफुडं आपुच्छामि, तए ण पञ्चयामि'। “अहासुह...। तए, णं सा सोमा माहणी सुवयं अचन्दइ नमसइ, २ सुब्बयाण अन्तियाओ पडिनिक्षमइ । सप गिहे जेणेव रट्टकुडे, तेणेव उवागच्छइ । २ करयल तहेव आपुच्छा [ जाय] पब्वइत्तए । अहा- 15 सुह, देवाणुप्पिए, मा पडियन्ध... । तए णं रट्टकुठे विउलं असणं, तहेव जाव पुधभवे सुभद्दा, जाव] अज्जा जाया इरियासमिया [जाच] गुत्तयम्भयारिणी ॥ तए णं सा सोमा अज्जा सुव्ययागं अज्जाणं अन्तिए सामाइयमाइयाई एकारस अङ्गाई अहिज्जह । २ वहां छह 20 महमदसमदुवालस जाव भावेमाणो बहुर्हि वासाई सामण्ण. परियागं पाउणड।२मासियाए संलेहणाए सहि भताइ अ. णसणाए छइत्ता आलोहयपडिकन्ता समाहिपत्ता कालमासे कालं किच्चा सकस्त देयिन्दस्स देवरग्नी सामाणियदेव. त्तार उवयस्जिहि । तत्थ ण अत्येगहयाणं देवाणं दो सो. 25 गरोवमा टिई पन्नत्ता । तत्थ णं सोमरस चि देवस्स दो सागरोवमाइ ठिई पचत्ता!! से ण, भन्ते, सोम देवे तमओ देक्लोगाओ आउ. पपपण जाव चयं चरत्ता कहिं गच्छिविह, फहि उपय- " ·जिहिइ ?" . तइओ वग्गो गोयमा, महाविदेहे वाले [जाय ] अन्त काहिहि" ॥ निस्खेवओ।। ३।४।। उपखेदओ ॥ ३ ॥ ५ ॥ एवखलु, जम्बू ! तेणं कालेण तेणं समयेण रायगिहे नाम 5 नयरे । गुणसिलए चेइए । सेणिए राया। सामी समोसरिए । परिसा निग्गया । तेणं कालेणं तेणं समयेण पुण्णभद्दे देवे सोहम्मे कप्पे पुण्णभद्दे विमाणे समाए सुहम्माए, पुण्णभद्दसि सीहास- पंसि घरहि सामाणियसाहस्सीहि, जहा सूरियाभो. जाव] 10 यत्तोसाइविहं नट्टविहि उवदसित्ता जामेय दिसिं पाउ भूए तामेव दिसि पडिगए । कुडागारसाला । पुन्यभवपुच्छा। एवं खलु गोयमा " तेणं कालेण तेणं समयेणं इहेय जम्बुद्दीवे दीवे भारहे वासे मणिवइया नाम नयरी होत्था रिद्ध । चन्दो । ताराइणे चे. 15 इए । तत्थ ण भणिवल्याए नयरीए पुण्णभद्दे नाम गाहा- पई परिवसह अड्डे । तेणं कालेण तेण समयेणं थेरा भगवन्तो जाइसपनो (जाव जीवियासमरणभयविभुका बहुस्सुया बहु- परियारा पुवाणुपुठिय जाय) समोसढा । परिसा निग्गया। 20 तए णं से पुण्णभद्दे गाहाचई इमीसे कहाए ल? हह [जाय] जहा पण्णत्तीए गङ्गादत्ते, तहेय निग्गच्छइ, [जाव] निक्वन्तो [जाव) गुत्तयम्भयारी ॥ तए णं से पुण्णभई यणगारे भग चन्ताण अन्तिए सामाइयमाइयाई कारस अगाई अहिज्जइ ! २ वहर्हि 25 च उत्थछट्टम (जाय] भावित्ता बहुई वासाइं सामण्णपरि- याग पाउणइ । २ मासियाए संलेहणाए सष्टि भत्ताई अणसणार छेइत्ता आलोइयपडिकन्ते समाहिपत्ते कालमासे ·निरयावलियासु कालं किच्चा सोहम्मे कप्पे पुण्णभद्दे विमोणे ग्यवायसभाए देवसयणिज्जसि [जाव] भासामणपज्जत्तीए ॥ एव खलु, गोयमा पुण्णभद्देणं देयेणं सा दिव्या देविट्ठी [जाव] अभिसमन्नागया । पुण्णभहस्सणं, भन्ते, 5 देयस्स केवइयं कालं ठिई पन्नत्ता?" गोयमा, दो सा. गरोवमाइ ठिई पन्नत्ता । “पुण्णभद्दे णं, भन्ते, देवे ताओ देवलोयाओ [जाय] कहिं गच्छिहिइ, कर्हि उवव- जिजहि !" गोयमा, महाविदेहे वाले सिज्झिहिइ [जाय अन्त काहिह" ॥ 10 निश्खेवओ ॥ ३॥ ५ ॥ उक्खेवओ ॥ ३ ॥ ६ ॥ एवं खलु, जम्बू । तेण कालेणं तेण समपण रायगिहे. नयरे । गुणसिलए चेइए । सेणिए राया। सामी समोसरिया 15 तेणं कालेणं तेण समयेण माणिभद्दे देवे सभाए मुह- म्माग माणिभद्दसि सोहाससि चउहिं सामाणियसाह- स्सोहिं जहा पुण्णभद्दा तहेव आगमण, नट्टविही, पुन्यभ. चपुच्छा । मणिवई नयरी, माणिभद्दे गाहावई थेराणं अन्तिए पञ्चजा, एकारस अगाई अहिज्जइ, बहहि यासाई 20 परियाओ, मासिया सलेहणा. सहि भत्ताई। माणिभद्दे विमाणे उययाओ, दो मागरोवमाई ठिई, महाविदेहे वासे सिज्झिहिद । निस्वओ ॥ ३ ॥ एयं दत्त ७, सिवे,यले ९. अणाढिए १०, सन्चे जहा 23 पुण्णभद्दे देवे । सब्येसि दो सागरोचमाइ ठिई । विमाणा देवमरिसनामा । पुरभवे दत्त चन्दणानामए, सिये मदि- लाए, चले इत्विणपुरे नयरे, अणादिए फासन्दिए । चेह- या: जदा मंगदणोए" ॥ इभो वागो गम्मतो।।

·"
"
IV
॥ पुप्फलियाभो॥
जइ , भन्ते, समणेणं भगवया... । उक्खेवओ।
जाव दस यज्झयणा. पन्नत्ता । तं. जहा---
सिरि-हिरि-घिइ-कित्तीयो
बुद्धी लच्छी य होइ योद्धव्या ।
5
इलादेवी सुरादेवी रसदेशी गन्धदेवी य॥
जइ ण, भन्ते, समणेणं भगवया [जाय] संपत्तेणं
उवगाणं चउत्थस्स घग्गस्स पुप्फचूलियाणं दस अज्झयणा
पनत्ता पढमस्स ण, भन्ते, उक्यो । एवं
10
खलु, जम्बू " ॥
तेणं कालेणं तेणं समयण रायगिहे नवरे, गुणसिलए
चेइए, सेणिए राया । सामी समोसढे, परिसा निग्गया।
तेणं कालेणं तेणं समरणं सिरिदेवी सोहम्मे कप्पे सिरि-
घडिसए विमाणे समाए सुहम्माए सिरिसि सीहाससि
चउहि सामाणियसाहस्सीहि उहि महत्तरियाहिं, जहा 15
बहुपुत्तिया, [जाय नविहिं उपदसित्ता पडिगया। नवरं
दारियामो नत्थि । पुस्यमयपुरछा।
एवं सलु, जम्बू
तेणं कालेणं तेणं समयेणं रायगिहे नयरे, गुणसिलए,
"

·२
६२
निरयारलियामु
चेइए, जियसत्तु राया। तत्थ णं रायगिहे नयरे सुदसपो
नाम गाहावई परिवसह अड्डे । तस्स णं सुदसणस्स गा.
हावइस्स पिया नाम भारिया होत्था सोमाला तस्स णं
सुदसणस्त गाहावइस्सधृया पियाए गाहारयणीए अत्तिया
5 भूया नाम दारिया होत्था, बुड्ढा वुड्ढकुमारी जुण्णा
जुण्णकुमारी पडियपुयत्थणो वरगपरिवज्जिया यावि होत्था॥
तेणं कालेणं तेण समयेणं पासे अरहा पुरिसादाणीप
[जाच ] नवरयणीए । वणओ सो च्चेव । समोसरणं ।
परिसा निगाया ॥
10 तए ण सा भूया दारियो इमोसे कहाए लट्ठा
समाणो चतुट्टा जेणेव अम्मापियरो, तेणेव उवागच्छइ,
एष पयासी-" एवं ग्वलु, अम्मताओ पासे अरहा पुरि
सादाणीय पुघाणुपुबिचरमाणे जाव] गणपरिखुडे विहरह ।
तं इच्छामि गं, अम्मंताओ, तुम्मेहिं अभणुनाया समाणी
15 पासस्स अरहो पुरिसादाणीयस्स पायवन्दिया गमित्तए"
अहामुद्द, देवाणुप्पिर, मा पडियन्ध..." ॥
तप णं सा भूया दारिया पहाया जाय) सरीरा चेडी-
चकवालपरिकिण्णा साओ गिहामी पडिनिसमा । २
जेणेव यादिरियां उपहाणसाला तेणेव उवागच्छद । २
20 धम्मियं जाणप्पयर दुरुढा । तर ण सा भूया दारिया
निययपरियारपरिवुडा रायगिह नयरं माझमझेणं निग्ग.
च्छर, २ जेणेव गुणसिलर चार तेगेय उवागच्छद, २
छत्ताईए तित्थयरातिमए पासइ । २ धम्मियाओ जाणप्प.
घरामो पच्चोरभित्ता चेडीचकवालपरिकिण्णा जेणेव पासे
25 अरदा पुरिमादाणोए, तेणेय उयागच्छद, ३ तिपयुत्तो
(जार) पन्जुयासह ॥

·10 " " " चट्यो वग्गो तर णं पासे अरहा पुरिसादाणोए भूयाय. दारियाए य मह.... धम्मकहा। धम्मं सोचा निसम्म हद चन्दइ नमंसद, २ एवं चयासो- सदहानि , भन्ते. निग्गन्य पाययणं, जाव अभुमि णं, भन्ते. निग्गन्य पाययणं, से जहेयं तुम्ने ययह, जं नवरं, भन्ते, अम्मापियरो आपु- च्छामि, तए णं यहं [जाय] पश्यइत्तए अहासहं देवाणुप्पिए तए णं सा भूया दारिया तमेय घम्मियं जाणापयरं [जाय ] दुरुहह । २ जेणेव रायगिहे नयरे, तेणेब उया. गया | रायगिहं नयरं मझमझेणं जेणेव सर गिहे, तेगेव 10 उवागया। रहामो पच्चोरहित्ता जेणेव अम्मापियरी, तेणेव उवागया । करयल', जहा जमाली, आपुच्छह । अहामुह, देवागुम्पिए । तए णं से मुदंसगे गाहारई विडलं असण ५ उय. क्सडावेद, मित्तनाइ आमन्लेइ । २ जाय निमियमुत्तुत्तर- 15 काले सुइमए नियमणमाणेत्ता कोडुम्बियपुरिसे सद्दावेइ, २ एयं पयासी-“सियामेव, भो देवाणुप्पिया, भूयादा- रियाग पुरिससहस्सवाहिणीयं सीय उयवेह, २ जाय पच्चप्पिणह" । तर गं ते (जाय] पच्चप्पिणन्ति ।। तए णं से मुदसणे गाहाबई भूयं दारियं पहायं 20 विभूसियसरीरं पुरिससहस्सपाहिणि सोयं दुरुहद । २मित्तनाद' जाय] रवेण रायगिदं नयरं मन्झमझेणं, जेणेय गुणसिलए चेहर, तेणेय उवागर छत्ताईए नित्य- यराइसए पासइ, २ सौर्य आवेइ, २ भूयं दारियं सोयाओ पच्चारुहेइ॥ 25 तारण तं मूर्य दारियं यम्मापियरो पुरमो काउंजेणेय .

·5
॥
निरयावलियामु
पासे अरहा पुरिसादाणीप, तेणेव उवागए तिक्खुत्तो धन्दइ,
नमंसइ, २ एवं व्यासी-" एवं खलु, देवाणुप्पिया. भूया
दारिया अम्हं एगा धूया इट्टा । एस णं, देवाणुप्पिया,
संसारभउव्यिग्गा भीया [जाव ] देवाणुप्पियाण अन्तिए
मुण्डा [ जाय ] पव्ययाइ । त एयं णं, देवाणुप्पिया,
सिस्सिणिभिक्खं दलयइ । पडिच्छन्तु णे देवाणुप्पिया,
सिस्सिणिभिव" : "अहासुह, देवाणुप्पिया"।
तए णं सा भूया दारिया पासेणं अरया...एवं वुत्ता
समाणी हट्ठा उत्तरपुरस्थिमं सयमेय आमरणमल्लालंकार
10 उम्मुयइ, जहा देवाणन्दा. पुप्फचूलाणं अन्तिए [जाय ]
गुनवम्भयारिणो॥
तए पं सा भूया यज्जा अन्नया फयाइ सरीरपाओ.
सिया जाया याचि होत्था । अभिक्खणं २ हत्थे धोवइ,
पाए धोवइ, एवं सीसं धोयद, मुह धोवइ. थणगन्तराई
15 घोवइ, करखन्तराई धोवइ, गुन्झन्तराइ धोवइ, जत्थ
जत्थ वि य ण ठाणं वा सेज्ज वा निसीहियं चा चेपद,
तत्य तत्थ यि य णं पुष्यामेव पाणएणं अभुस्खेइ, तमो
पच्छा टाण वा सेज्ज चा निसीहिय चा चेपद ।।
तए ण तायो पुप्फचूलाओ मज्जाओ भूयं अज्ज एवं
20 वयाती-" अम्हे ण, देवाणुप्पिए, समणीयो निग्गन्थीमो
इरियासमियाओ [जाय] गुत्तयम्मचारिणीमो। नो गलु फ.
प्पा अम्द सरीरपायोसियाणं होत्तए । तुमं च ण, देवा-
गुप्पिप, सरीरपायोसिया अभिकपणं २ हत्थे धोवसि [जाय)
निसीहिय घेएसि । त णं तुमं, देवाणुप्पिए, पयस्स
25 ठाणम्स आलोएदि" त्ति । सेमं जहा मुमदार, जाय
पाडिएफवं उपस्सयं उपसंपग्जिचाणं विदरर ।तए ण सा

·चऊथो वग्गो । . " भूया अन्जा अणोट्टिया अणियारिया सच्छन्दमई अभि. क्षणं २ हत्ये घोयर जाय घेएइ ॥ तए पं सा भूया अजा यहि चउत्थछह यहुई यासाई सामण्णपरियागं पाउणित्ता तस्स ठाणस्स अणा- लोइयपडिकन्ता कालमासे कालं किच्चा सोहम्मे कप्पे 5 सिरिस्सिए विमाणे उपयस्यसमार देयसयणिज्जेंसि जाय योगाहणार सिरिदेवित्तार उघवना पचविहाए पज्जत्तीए जाय मासामणपग्जत्तीर पज्जत्ता । एय सलु, गोयमा, सिरीए. देवीष्ट एमा दिन्या देयिडी लद्धा पत्ता । एग प. लियोयम टिई ।' सिरी , भन्ते, देयो जार कहिं 10 गच्छिवि !" " महाविदेहे वासे सिज्झिदिर" ॥ ॥ नियमेवभो ॥ ४ ॥ प सेसाण चि नयदं माणियन्न । सरिसनामा वि. माणा । मोहम्मे काप पुण्यभयो । नयरचेयपियमाईण अपणो य नामादि जदा मंगलीए । सम्या पासस्स अ. 15 तिप. निसन्ता । नामो पुष्फयुलाणं मिस्सिणीयाभो, मरीरपामोमियायो मन्याओ भणन्तरं चयं चहत्ता महा- ।। विदे यासे सिन्दिादिन्ति । " पुफपला मो सम्मत्ताभो॥ ४ ॥ . . . - - ·V । यण्डिदसाओ॥ " जाव दुयालस . जद ण, भनो"। उक्सेवओ। अल्झयणा पन्नत्ता । तं जदा- “ 5 17 निस माणि-पह-वहे पगया जुत्ती दसरहे दढरहे य। , महाधण सराधण् दसधणू नामे सयधणू य ।। जइ णं, भन्ते, सगणेणं जाय दुवालस यज्झयमा पनत्ता, पढमस्स पां, मन्ते...।" उखेवओ। पर्व सल. जम्बू" || तेण कालेण तेण समयेगं वारवई नाम नयरी होत्था दुवालसजोयणाय मा [जाय] पन्धखं देवलोयभूया पासादोया 10 दरिसणिज्जा अभिन्या पडिरूवा ॥ तीले यारवईए नयीय बहिया उत्तरपुरस्थिमे दि. सीभोए पत्थ णं रेवए नाम पन्चए होत्था तुझे गयणयल- मलिहन्तसिहरे नाणाविहरुक्खगुच्छ गुम्मलयायल्लोपरिग याभिरामे हंसमियमयुरकोश्चसारसकागमयणसालाकोइल. 15 कुलोययेए तडकडगवियरउभरपपालसिहरपउरे अच्छर - गणदेवसंघविज्जाहरमिहुणसंनिचिण्गे निच्चच्छणए दसो. रवरयोरपुरिसतेल्लोकवलनगाण सोमे सुभर पियदसणे सुरुवे पासादीए [जाव] पडिरूवे ॥ ।

·5 " निरयावलियासु दाओ, पन्नासरायकन्नगाणं.एगदिवसेणं पाणिग्गहणं...नवर निसढे नामं, जाव उपि पासाय विहरह। तेणं कालेण तेणं समएण अरहा अरिडणेमी आइगरे दस धणूई...वण्णओ जाच समोसरिए। परिसा निग्गया । तए णं से कण्हे वासुदेवे इमीसे कहाए लट्टे स माणे हट्टतुढे कोडुम्बियपुरिसे सद्दावेइ २ एवं वयासी- खियामेव, देवाणुप्पिया, सभाए सुहम्माए सामुदाणिय मेरि तालेहि"। तए णं से कोडुम्बियपुरिसे जाव , 'पडिसुणित्ता जेणेव सभाए सुहम्माए सामुदाणिया मेरो 10 तेणेव उवागच्छइ । २ सामुदाणियं भेरि महया २ सद्देणं : तालेइ ।। तए गं तीसे सामुदाणियाए मेरीए महया २ सद्देण तालियाए समाणीएसमुद्दविजयपामोक्खा दसारा, देवीओ भाणियव्याओ, जाव अणसेणापामोक्खा अणेगा गणिया 15 सहस्सा अन्ने य यहवे राईसर जाव सत्यवाहप्पभिईओ पाया जाय पायच्छित्तासव्यालंकारविभूसिया जहाविभव इढीसकारसमुदएणं अप्पेगइया हयगया [जाच] पुरिसवरंगुरा परिक्खित्ता जेणेय कण्हे वासुदेवे; तेणेव , उवागच्छइ २ करयल कण्हं वासुदेवं जएण विजएण वद्धान्ति ।। तपणंसे कण्हे वासुदेचे क्रोडम्बियपुरिसे एवं घयासी- "खिप्पामेव, भो देवांशुप्पिया, आभिसेकहत्थि कप्पेह हय. जाय पच्चप्पिणन्ति । तए णं से कण्हे वा. सुदेवे मजणघरे जाव दुरूंढे, अह मङ्गलगा, जहा कु णिप, सेययरचामरेहि उद्धव्यमाणेहि २ समुद्दविजयपामो 25 पवेहिं दसहि दसारहिं जाव सत्यवाहप्पमिईहिं “सद्धि संपरिखुडे सबिड्डीए जावं रवेणं यारावई नयंरि मस मझेणं,...सेसं जहा कुणिओ जाव 'पज्जुवासह। . 20 " गयरहपवर .

·पञ्चमी वागो. 5 नए प तस्स निसढस्स फुमारस्स उपि पासायवर- मयस्स तं महरा उपमदं च...जहा जमाली, जाच घम्नं सोच्चा निसम्म बन्दर, नमसइ. २ एव पयासी- सद. हामि मन्ते, निगन्य पाययणं, जदा चित्तो, जाय सायगरम्नं पडिजइ. २ पडिगर ॥ तणं फालेग हेणं समरणं पाहारिष्टनेमिस्त अन्ते- पानी पग्दत्ते नाम अणगारे उराले जाव विदरइ । तर से परदने अणगारे निम पासा, २ जायमइ जाय पन्जुयाममागे एवं पयामी-" यही , भन्ते, निम कुमार मो कन्ले कन्नरूवे. एयं पिए मणुन्नर, मगामे 10 मणामम्ये माम सामन्ये पियदंगणे मुम्थे । निसणं, .. मन्ने, फुमारेण अयमेयाम्ये माणुयी फिष्णा लक्षा. किण्णा पत्ता?" पुच्छा जदा प्रियामम्स ।" एवं गलु, घरदचा" 1 . तंग कालेणं तेणं ममपन, देय जम्युहीये दीवे भारदे 15 थामे गेटाइए नाम नपरे होत्या. रिद .... मेदयपणे उ. उजागे । माणिरत्नम्म सस्पस्म जग्गययणे । ताथ णं रोहीहप नपरे मदम्पले नाम गांग, परमारई नाम देवी, अनया कगा · नैगि नारिमसि मणिनि सीद मुमिग.... पर जन्म मायियं जहा महायलस्म, 20 नया पागली नाम, यत्तीमभी दाओ, यत्तीसार रायब. रकनगाग पाणि जावं आमिरजमाणे २ पाउमरिसा. रत्तमायाम गम्झयमम्मे छपिउ जहायिमय ममाणे हेगा (जार) यिहरदा सेणं फार तणं ममपणं मिहत्या नाम मायरिया 25 माइसंपन्ना जदा के मी नपरे पस्युया यदुपरियारा ·날 निरयावलियासु जेणेघ रोहीडए नयरे, जेणेय मेहवण्णे उज्जाणे, जेणेव माणिदत्तस्स जक्वस्स उक्खाययणे, तेणेव उवागए, अहा. पडिरूवं जाव विहरइ । परिसा निग्गया ॥ तए णं तस्स वीरङ्गयस्स कुमारस्स उप्पि पासायवर 5* गयस्स तं मया जणसई...जहा जमाली, निग्गओ। धम्म सोच्चा..., जं नवरं, देवाणुप्पिया, अम्मापियरो आ. पुच्छामि. जहा जमाली, तहेव निक्वन्तो जाव अणगारे जाएं, जाव गुत्तवम्भयारी ॥ तए णं से वीरङ्गए अणगारे सिद्धत्थाणं आयरियाणं 10. अन्तिए सामाइयमाइयाइं जाव एकारस अंगाई अहिज्जइ । २ बहुइ जाव चउत्थ जाव अप्पाणं भावमाणे यहुपडिपु. पणाइ पणयालीसवासाइ सामरियाग पाउणिता दो. मासियाए मलेहणाए अत्ताणं झूसित्ता सवीसं भत्तसयं अणसणाए छेइत्ता आलोइयपडिक्कन्तै समाहिपत्ते काल- 15 मासे काले किच्चा चम्भलोए कप्पे मणोरमे विमाणे देव. त्तार उयवन्ने । तत्थ ण अत्थेगइयाणं देवाणं दससागरो. घमाइं ठिई पन्नत्ता ॥ से पं वीरगए देवे ताओ देवलोगाओ आउक्खएणं जाय अणन्तरं चय चइत्ता इहेव चारवईए नयरीए बलदे। 20 वत्स रन्नो रेवईए देवीए कुच्छिसि पुत्तत्ताम उववन्ने । तए ण सा रेवईए देवी तंसि तारिसगसि समिसि सुमिणदसणं, जाय उपि पासायवरगए विहरइ । तं एवं खलु, वरदत्ता निसढेणं कुमारणं अयमेयारवे उराले मणुयइडढी लद्धा ३॥ 25 पभू णं, भन्ते निसढे कुमारे देवाणुप्पियाणं अन्तिए जाप पवइत्तए ?" हन्ता, पभू । से एवं, भन्ते ।

·+ पसमो वग्गी घरदत्ते सपगारे जाय अन्याणं मावेमाणे बिहरह । तए णं अरहा बरिटमी मनया फयार यारवईयो नयरीओ जाय यहिया जययविहारं रिहर । निम कुमारे समपोगा. सए जाए. अमिगयनोचानीय जाब विहरह ।। तर ण से निसंद कुमार अग्नया फयाइ जेणेय पो. सदमाला, नेय उवागञ्इ. २ जाय दरमसंचारोवगए. बिहरा । नप ण नस्म निमदरस कुमारस्स पुटवरनार- रत्तकालसमयमि धम्मजागरियं जागरयाणस्स इमेयाचे अन्नयिर जाय ममुग्जिरया-" घराण ते गामागर साय मनिवसाय गं यरवा अरिपोमी विदरद । धना 10 पं ते राईमर जार साथसाहप्पमिांमओ से णं अरिडणेमि यन्दन्नि, नमंसलि जाय परजुयामन्ति । जाणं यरहा अरिहंगमी पुण्यापुषि...नन्दणपणे बिदरेजा, तए पं यां, भरद अरिगेम यन्दिरजा जाय पन्जुयासिज्जा: नपण अरसा अरिहणेभी निमढम्म कुमारम्स अय- 15 मयाग्यमामस्थिय जाय पियाणिता सहारमहि ममणम. इरसदिजाय गन्दणवणे.. । परिमा निग्गया। नए निम शुमारे मासे फलाए लरहे ममाणे दह चाउग्य- प्टेप आसरणं निग्गए. जहा जमानी जाय अम्मापियरो भाच्छिना पयाग, अणगारे आप जाप गुलयम्भयारा| 20 नए मे निमः अणगारे अगहनी धरि मिस्म महान्याण अंगणं अन्निए सामाग्यमाया कारम अ. का अटिजर या त्या जाय पिचित्तहिं नाकर प्रगान मामागे यापरिपुषणार नमामाई मामाजपरियागं पाणा, २ पापाली मला अणमणार 25 भालायटियो गमाहिपसे आगुयुधीर फाटगए। .

·७२ निग्यावलियासु तए ण से वरदत्ते अणगारे निसद अणगारं कालगये जाणित्ता जेणेव अरहा अरिट्टणेमो, तेणेव उवागच्छइ, २ जाव एवं वयासी-" एव खलु देवाणुप्पियाणं अन्तेयासी निसढे नाम अणगारे पगइभाए जाब विणीए । से गं, भन्ते, निसढे अणगारे कालमीसे कालं किच्चा कहिं गए, काहिं उववन्ने ॥ घरदत्ता इ अरहा अरिहणेमो वरदत्तं अणगारं एवं वयांसी-" एवं खलु, सरदत्ता, ममं अन्तेवासी निसढे नाम अणगारे पगइभद्दे जाच विणीए ममं तहाल्वाणं •10 थेराणं अन्तिए सामाइयमाइयाई एकारस अङ्गाई अहि. ज्जित्ता बहुपडिपुण्णाई नव वासाई सामण्णपरियागं पा. उणित्ता वायालीस भत्ताइ अणसणाए छेइत्ता आलोइयप- डिकन्ते समाहि पत्त कालमासे कालं किच्चा उड्ढं च- दिमसूरियगहणनक्खत्ततारायाण सोहम्मीसाणं तिणि 15 य अट्टारसुत्तरे गेविज्ञविमाणे वाससए घीइवइत्ता सन्व- कृसिद्धविमाणे देवत्ताप उववन्ने । तत्थ ण देवाणं तेत्तीसं सागरोवमाइ ठिई पन्नता "से पं, भन्ते. निसढे देवे ताथो देवलोगाओ आउ- पखएणं भवक्खपण ठिक्खएणं अणन्तर चयं चइत्ता कहि 20 गच्छिहिइ, कहिं उपज्जिहिइ ?" वरदत्ता, इहेव जम्बुदावे दीवे महाविदेहे वासे उन्नाए नगरे विसुद्धपि. इवसे राय कुले पुत्तत्ताए पच्चायाहिइ । तर णं से उम्मु- कपालभावे विनयपरिणयमेत्ते जोधणगमणुप्पत्ते तहास- वाणं थेराणं अन्तिए केयलयोहिं युज्झित्ता अगाराओ अ- 25 गारिय पन्धज्जिहिइ । से णं तत्थ अणगारे भविस्सर इरियासमिए जाय गुत्त्वम्भयारो।से णं तत्थ बहुरं चउ- ॥ . ." " ·. पञ्चमो वग्गो न्यछहमदसमदुधालमेहि मासद्धमासखमणेहि विचित्तेहि तयोकम्मेहि अप्पोणं भाषेमाणे पहई घासाई सामण्णपरि. यागं पाउणिस्सइ । २मासियार सलेहणाए अत्ताणं झुसि- हिइ, २ सहि भत्ताई अणसणार छेइहिह, जस्सहाए कीरह नग्गभावे मुण्डभावे अपहाणए जाप अइन्तयणए अच्छत्तए 5 अपोवाहणाए फलहसेज्जा कट्ठसेज्जा केसलोए यम्भचेर- बासे परघरपवेसे पिण्डवाउलद्धावलद्ध उच्चावया य गाम- कण्टगा अहियासिज्जइ, तमट्ठ आराहेइ । २ चरिमेहि उस्सासनिस्तासेहि सिन्झिहिह बुझिहिइ जाप सव्य- दुक्खाणं यन्तं काहिह" ॥ 10 4 ॥ निक्खेवओ ॥ ५॥ १ ॥ एवं सेसो वि पकारस अझयणा नेयव्वा संगहणीअणु- सारेण अहीणमइरित्त एकारससु पि ॥ १९० ॥ ॥पञ्चमो वग्गो सम्मत्तो ॥ ५॥ निरयालियासुयसन्यो सम्मत्तो 1 सम्मत्ताणि उवङ्गाणि। 15 निरयावलियाउयने ण एगो सुयबन्धो, पञ्च बग्गा पञ्चसु दिवसेसु उदिस्सन्ति । तत्थ चउसु बग्गेमुदस दस उद्देसगा. पञ्चमवग्गे पारस उद्देसगा ॥ - ॥निरयावलियामुत्तं सम्मत्तं ।।.

·4 ( वर्णकादिविस्तारः) । [ This Aypendua gires in full the passagis which are not so giren in the text. The first figuure refers to the page and the second to the line. ) 3.2. रिद्ध° Following is the full description of 5 the city रिद्धस्थिमियसमिद्धा पमुइयजणजाणवया आइपणज- णमणुसा हलसयसहस्ससंकिट्ठविकिट्ठलठ्ठपण्णत्तसेउ- सीमा • कुक्कुडर्सडेयगामपउरा उच्छुजवसालिकलिया गो- महिसंगवेलगप्पभूया आगारप्रतचेइयजुवइविविहमणि- 10 विवहुला उक्कोडियगायगठिमेयगमडतकारखंडरक्वरहिया खेमा निरुवद्दया सुभिक्खा वीसत्थसुहायासा अणेगकोडि. कुइंथियाइगणणियसुहा नडनदृगजलमल्लमुट्टियवेलयगक- हगपगलासगभाइक्स्यगमंसलंसतूणइल्लतुंयवीणियअणेगता- लायराणुचरिया यारामुजाणअगडतलागदीहियचण्णि- 15 णगुणोचवेया नदणघणसंनिभष्यगासा उबिद्धविउलगंभ.र- खायफलिहा चकगयमुमुंढिओरोहसयग्घिजमलकवाडध. णदुप्पोसा घणुकुडिलवकपागारपरिक्खित्ता कवितीसग. वट्टरइयसंठियविरायमाणा अद्यालयवरियदारगोपुरतोरण- समुनयविमत्तरायमग्गा छेयायरियरइयदढपहलहइदकि- 20 साविवणिवणिछित्तसिप्पियाइण्णणिबुयसुहासिंघाडगतिग- चउकाचचरपणियायणयिवियत्युपरिमंडियासुरम्मा नरवइप- ·निरयावलियासु विइण्णमहिवइपहा अणेगवरतुरगमत्तकुंजररहपहकरसीयसं- दमाणी आइण्णजाणजुग्गा विमउलणवणलिणिसोभियजला पडरवरभव गसपिणमहिया उत्ताणणयणपेच्छणिज्जा पासा- दिया दरिसणिज्जा अभिरूवा पडिरूवा ॥ 5 32. The description of the चेइय, असोग and पुढविमिलापट्ट are:- (a1 चिराईए पुवपुरिसपनते पोराणे सदिए वित्तिय [कित्तिए ] णाए सच्छत्ते सज्झएसघण्टे सपडागे पडागाइ- पडागमण्डिए संलोमहत्ये कयवेयड्डिए लाउल्लोइयमहिए 10 गोसीससरसरत्तचन्दणदहरदिण्णपञ्चङ्गुलितले उपचिय चन्दणकलसे चन्दणघडसुकयतोरणपडिदुवारदेसभाए आसत्तोसत्तविउलययग्रारियमल्लदामकला पश्चवपण- सरससुरभिमुक्कपुप्फपुञ्जोवयारलिए कालागुरुपवरकुंदु- रुकतुरक्षाधूवमघमघन्तगन्धुद्धयाभिरामे सुगन्धवरगन्ध 15 गन्धिए गन्धवट्टिभूए पडणगजल्लमल्लमुहियवेलबगपवग. कहगलासग आइक्खगलंखमखतूणइल्लतुम्बवीणियभुय गमाग- हपरिगए वहुजण जाणवयस्स विस्सुर्याकत्तिए बहुजणस्स आहुस्स आहुणिज्जे पाहुणिन्ने सञ्चणिज्जे वंदणिजे नमसणिजे पूणिज्जे सकारणिज्जे संमाणणिज्जे कल्लाणं मंगलं देवयं 20 चेइयं विणएणं पज्जुवासणिज्जे दिव्ये सच्चे सयोवाए सण्णि हियपाडिहेरे जागसहस्सभागपडिच्छए बहुजणो अधेइ आगम्म...॥ (b)दूलगयकन्दमूलबट्टलहसंठियसिलिट्ठयणमसिणनिद्ध- सुजायनिरुबयुबिद्धपवरखन्धी अणेगनरपवरभुयागेज्झे 25 कुसुमभरसमोणमन्तपत्तलविसालसाले महुयरिभमरगण- ·वर्णकादिविस्तारः गुमगुमाइयनिलिन्तउडिन्तसस्सिरीए नाणासरणगणमिहु- णसुमहुरफण्णमुद्दपलत्तसहमहुरे फुसविकुसविमुद्धरूख. मूले मूलमन्ते कन्दमन्ते जाय.परिमोरणे सुरम्मे पासादीर दरिसणिज्जे अभिलवे पडिलवे ॥ (c पुदविसिलापट्टए विक्सम्भायामउस्सेहसुप्पमाणे 5 किण्हे अक्षणगवाणकुचलयद्दलहरकोसेन्नागासकेमफजल. ङ्गीसंजणसिङ्गमेदरियजम्बूफलमसणगसणबन्धणणीलप्पल- पत्तनिकरअयसिकुसुमप्यगासे मरगयमसारगलित्तणयप. कीयरासिवणे णिधणे असिरे आयसयतलोक्मे मुरम्मे ईहामियर समतुरगणरमगरविहगवालगकिनारहरुसरभचम- 10 रकुञ्जरवणलयपउमलयभििचत्ते आइणगम्यपूरणरणीय- तूलारिसे सीहासणसटिए पामादीए दरिसणिज्जे अमि; रूचे पडिस्वे॥ 3. 4, जाइयंपन्ने जहा केसी......विहरइ. The passage from the रायपणियमुत्त runs as follows:-- 15 जाइसंपन्ने कुलसंपन्ने पलसंपन्ने स्यसंपन्ने वियणल- पन्ने नाणमपन्ने दंसणसंपन्ने चरित्तसंपन्ने लज्जासंपन्ने लाघवसंपन्ने लज्जालापासंपन्ने ओयसो तेयसी पच्चसी जसंसो जियकोहे जियमाणे जियमाए, जियलोहे जियणिद्दे जिइन्दिर जियपरोसहे जीवियासमरणमयविष्यमुस्के यय- 20 प्पहाणे गुणप्पहाणे करणप्पहाणे चरणप्पहाणे निग्गहप्प. हाणे अन्नवप्पहाणे मयप्पहाणे लाघवप्पहाणे खन्तिप्प- हाणे मुत्सिप्पहाणे विस्जप्पहाणे मन्तप्पहाणे यम्मम्पहाणे नयपहाणे नियमप्पहाणे सवप्पहाणे सोयप्पहाणे नाणप्पहाणे दंसणप्पहाणे चरित्तप्पहाणे वउदसपुग्यो चद. 25 दसदुब्यो चटणाणावगर पञ्चहि अणमारसरहिं सद्धि मंग- रिखुढे पुध्वाणूपुदि चरमाणे गामाणुगाम दूइजमाणे सुई·as निरयावलियासु सुहेण विहरमाणे जेणेव सावत्थी नयरी जेणेय कोहए घेइए तेणेव उवागच्छदाउवागच्छित्तासावत्थीए नयरीए वहिः या कोट्टए चेइए अहापडिरूवं उग्गहं उग्गिण्हइ । उग्गि- ण्हित्ता संजमेणं तवसा अप्पाणं भावेमाणे विहरट् ॥ 5 3. 7. परिसा निग्गया etc. The passages are follows.- इसिपरिसाए मुणिपरिसाए जइपरिसाए देवपरिसाए अणेगसाए अणेगसयवदाए अणेगसयवंदपरिवाराए ओहवले- अइवले महब्बले अपरिमिययलबीरियतेयमाहप्पर्कतिजुत्ते 10 सारयणयथणियमहुरगभीरकोंचणिग्योसदुंदुभिस्सरेउरे वि. स्थडाए कंठे घट्टियाए सिरे समाइण्णाए. अगरलाए अमम्मणाए मुबत्तक्खरसणिवाइयाए. पुण्णरत्ताए सव्य. भासाणुगामिणीप सरस्सईए जोयणणोहारिणा सरेणं अ- द्धमागहाए भासाए भासइ, अरिहा धम्म परिकहेइ । 15 सि सम्वेसि आरियमणारियाणं अगिलार धम्म आइ- क्खइ, सा विय णं अद्धमागहा भासा तेसिं सब्वेसि आरि- यमणारियाणं अप्पणो सभासाए, परिणामेणं परिणमइ । तं जहा-अस्थि लोए अस्थि अलोए एवं जीवा अजीवा बधे मोक्खे पुण्णे पावे आसवे संवरे वेयणा निज्जरा अ- 20 अरिहंता चक्कवट्टी बलदेवा वासुदेवा नरगा नेरइया ति- रिक्सजोणिणीओ माया पिया रिसओ देवा देवलोया सिद्धी सिद्धा परिणियाणे परिणिन्युया; अस्थि १ पाणा. इवाए २ मुसायाए ३ अदिण्णादाण ४ मेहुणे ५ परिगहे अस्थि ६ कोहे ७ माणे ८ माया ९ लोमे; अस्थि १० 25 पेज्जे ११ दोसे १२ कलहे १३ अभखाणे १५ पेसुन्ने १५ परपरिवाए २६ अरइरई १७ मायामोसे १८ मिच्छादसण- सरले । अत्थि पाणाइवायवेरमणे मुसावायवेरमणे अदि- ·वर्णकादिविस्तारः ७९ ण्णादाणवेरमणे मेहुणवेरमणे परिग्गहवेरमणे जाप मिच्छा- दसणसल्लविवेगे । सव्यं यत्थिमा अस्थि ति घयह, सव्यं नस्थिभावं नत्थि ति वयइ सुचिण्णा कम्मा सुचिण्णफला भवंति, दुविण्णा कम्मा दुचिण्णफला भवति । फुसइ पुण्णपावे, पच्चायति जौवा, सफले 5 कल्लाणपावए । धम्ममाइक्खइ-इणमेव निग्गंथे पाव- यणे सच्चे अणुत्तरे केवलिए संसुद्दे पडिपुण्गे नेयाउए सल्लकत्तणे सिद्धिमग्गे मुत्तिमग्गे निब्याणमग्गे निजाण- मग्गे अपितहमविसंधि सयदुक्खपहोणमग्गे; इहडिया जीवा सिझंति बुझंति मुच्चंति परिणिन्यायति सन्यदु- 10 पखाणमंत करेति । एगच्चा पुण एगे मयंतारो पुग्ध- कम्मायसेसेण अन्नयरेनु देवलोएमु देवत्ताए उबवत्तारो, भवति महिट्टिएसु जाव महामुक्खेसु दुरंगइरसु चिरष्टि- दए.तु । तेण तत्थ देवा भवंति महिड्डिया जाय चिरहिइया हारविराइयवच्छा कडयतुडयथभियभुया अंगयकुंडलगंडय- 15 लकण्णपीढचारी विचित्तहत्याभरणा दिवेणं संधारण दिव्येणं सठाणेणं दिव्याए इड्ढोए दियाए जुइए दिवाए पभाए दिवाए छायाए, दिव्याए अच्चोए दिवेणं तेपणं दिव्याए लेसाए दस दिसायो उज्जोवेमाणा पभालेमाणा कप्पोवगा गतिकालाणा ओगमेसिभद्दा पडिरूवा । तमा- 20 इस्पा एवं खलु चाहिं ठाणेहिं जोया नेरइयत्ताए कम्म पकरेंति, नेरइयत्ताए कम्म पकरेत्ता नेरपमु उययजति । तं जहा १ महारंभयाए २ महापरिगहयाम ३ पॅचिदिय- यहेण ४ कुणिमाद्वारेणं एर पएण अभिलायेणं तिरि संजोणिपमु १ माइल्याए नियडिल्ल पाए २ अलियययणेग 25 ३ उपकंचणयाए ४ पचणयाए । मणुस्सेसु १६गइमदयाए २ पगइविणीययाए ३ साणुकोसयाए ४ अमच्छरियाए ।

·निरयावलियासु देवेसु१सरागसंजमेणं २ संजमासंजमेण ३ अकामणिउजराए ४ चालतयोकम्मेणं, तमाइक्खइ । जह नरगा गम्मती जे नरगा जा य वेयणा नरए । सारीरमाणुसाइ दुक्खाइ तिरिक्खजोणिए ॥१॥ 5 माणुस्स च अणिच्चं चाहिजरामरणवेयणापउरं । देवे य देवलोए देविड़ि देवसोक्खाई ॥ २ ॥ नरगं तिरिक्खजोणि माणुसभावं च देवलोग च । सिद्ध य सिद्धयसाहिं उज्जीर्वाणयं परिकहेइ ॥ ३ ॥ जह जीवा वज्झन्ती मुच्चन्ती जह य संकिलिस्संती । 10 जह दुक्खाणं अतं करेंती केई अपडियद्धा ॥ ४ ॥ , अट्टा अट्टियचित्ता जह जीवा दुक्खसागरमुचेति । जह वेरग्गमुवगया कम्मसमुग्गं विहाडति ॥ ५ ॥ जह रागेण कडाण कम्माणं पविगो फलविवागो । जह य परिहीणकरमा सिद्धा सिद्धालयमुर्वेति ॥ ६ ॥ 15 तमेव धम्म दुविहं आइक्खइ । त जहा-थगारधम्म अणगारधम्म च । अणगारधम्मो ताव-इह खलु सबओ सव्वत्ताए मुडे भयित्ता अगाराओ अणमारियंपन्चइयस्स सव्वाओ पाणाइयायाओ वेरमणं मुसावायअदिण्णादा. णमेहुणपरिग्गहराईभोयणाओ घेरमण । अयमाउसो अण. 20 गारसामाइए धम्मे पण्णत्ते, एयस्स धम्मस्स सिक्खाए उपढिए निग्गथे.वा निग्गथी या विहरमाणे आणाए राहए मवति । अगारधम्मं दुयालसविहं आइक्खइ। तं जहा-१ पंच अणुव्ययाई २ तिणि गुणव्ययाइ.३ चत्तारि सिक्वाययाई 25 पंच अणुब्बयाई, त जहाथुलाओ पाणाइयायामो बेरमणं ·वर्णकादिविस्तारः 5 २थूलाओ मुसावायाओ वेरमणं ३ थूलाओ अदिपणादाणाओ वेरमणं ४ सदारसतोसे ५ इच्छापरिमाणे । तिपिण गुण. व्ययाई तं सहा-६ अणदंडोरमणं ७ दिसिन्धय ८ उव. मोगपरिमोगपरिमाणं । चत्तारि सिम्खाययाई, तं जहा- ९ सामाइयं १० देसायगासियं ११ पोसहोक्यासे १२ अ- तिहिसंविभागे, अपच्छिमा मारणंतिया संलेहणा झुसणा- राहपा । ययमाउसोयगारसामाइए धम्मे पण्णत्ते। एयस्स घम्मस्स सिस्वार उपढिए समणोयासए या समणोचा- सिया वा विहरमाणे आणाए आराहए भवइ ॥ . . 3. 12. उटाणू [जाय] विएरइ. The full passage is 10 as follows:- उड़दंजाणू यहोसिरे झाणकोहोयगए संजमेणं तवसा यप्पाणं भावेमाणे विहरइ । 3 13. जाय मड्ढे जाय पञ्जवासमाणे:-The full passage runs as follows:-जायसड्ढे जायसंसए जायकोउहल्ले 15 संजायसड्ढे सजायसंसए संजायकोउहल्ले उप्पनसड्ढे उत्पन्नमंसप. उप्पन्नको उहल्ले समुप्पन्नसड्ढे समुप्पन्नसंसप. समुप्यन्नकोउहल्ले उट्टाए उट्टेइ । उहित्ता जेणामेव अज्जमु- हम्मे येरे तेणामेव उवागच्छद । उवागच्छित्ता अज्जमुहम्म थेरं तिक्षुत्तो आयादिणं पयाहिणं करे । फरित्ता चन्दइ. 20 नमंसइ । नमंसित्ता अज्जमुहम्मस्स थेरस्स नच्चासन्ने नादूरे सुस्सूसमाणे नमसमाणे अभिमुहं पञ्जलिउडे विणएणं पजुवासमाणे॥

·८२ निरयावलियासु is 3. 14. सममेगं [जाव] संपत्तेग. The full passage as follows: समणे भगवं महायोरे आइगरे तित्यगरे सहसंबुद्धे पुरिसुत्तमे पुरिससोहे पुरिसवरपुंडरोए पुरिसवरगन्धहत्यो 5 समयदए चक्षुदए मग्गदए सरणदए जीवदए दीयो ताणं सरणं गई पइट्टा धम्मवरचाउरंतचक्रघट्टी अप्पडिहयवरना. णदसणधरे वियहच्छामे जिणे जाणए तिपणे तार मुत्ते मोयए युद्धे घोहए सबष्णू सम्बदरिसी सिवमयलमरुयमणं- तमक्खयमन्यावाहमपुणरावत्तनं सिद्धिगइणामधेचं ठाणं 10 संपाविउकामे अरहा जिणे केवली सत्तहत्थुस्सेहे समचउर. ससंठाणसंठिए बनरिसहनारायसंघयणे टोमवाउवेगे कंकग्गहणी करोयपरिणामे सरणियोसपिटुतरोरुपरिणर पउमुप्पलगंधसरिसनिस्साससुरभिवयणे निरायकउत्तम- पसत्थअइलेयनित्वमपले उल्लमल्लकलकलेयरयदोसवन्जिय- 15 सरीरनिरुवलेचे छायाउज्जोइयंगमंगे घणनिचियसुबद्धल- क्खणुन्नयकूडागारनिर्पिडियग्गसिरए सामलियॉडघणनि- चियच्छोडियमिउविसयपसत्यातुहमलावणमुगंधसुंदरभुय- मोयगभिगनीलकन्नलपहभमरगणिनिकुरुयनिवियकुं- चियपयाहिणावत्त मुद्धसिरप दालिमपुरुप्पगासतवणिज- 20 सरिसनिम्मलसुपिदकेसंतकेसभूमी घणनिचियसुवद्ध लक्खणुनयक्डागारनिभर्पिडियग्गसिरए छत्तागारुत्तिमग- देसे निव्यणसमलट्टमट्ठचंदद्धसमणिडाले उडुवइपडिपुषणसो. मवयणे अल्लीणपमाणजुत्तसवणे सुस्सवणे पीणमंसलकवो. लदेसभाए आणामियचावरुइलकिण्हमराइतणुकसिणि- 25 द्धभमुंहे अबदालियपुंडरोयनयणे कोयासियधयलपत्रलच्छे गरुलाययउजुतुंगणाले उबचियसिलप्पवालावधफलसंनि- ·वर्णकादिविस्तारः ८३ माहरो? पंदुरससिसयलविमलणिम्मलसंखगोक्वीरफेणकुं- ददगरयमुणालियाघवलदंतसेढो अखंडदंते अप्फुडियदते अविरलदंते सुणिद्धदते सुजायदंते एगदंतसेढी विव अणेग. दते हुयवहणिद्धतघोपतत्ततवणिजरत्ततलतालुजीहे अवहि- यसुविभत्तचित्तमंसू मंसलसंठियपसत्थसहलविउलहणुए 5 चउरंगुलसुप्पमाणकंबुवरसरिसग्गीवे परमहिसवराहसीह- सदूलसभनागवरपडिपुण्णविउलक्खंधे जुगसंनिभपीणरइ- यपीवरपउट्ठसुसंठियसुसिलिविसिट्टयणधिरसुवद्धसंधिपु-. रवरफलिहवट्टियभुए भुयगीसरविउलभोगआयाणपलिहउ. चढदोहवाहू रत्ततलोवइयमडयमंसलसुजायलक्षणपसत्थ- 10 अच्छिद्दजालपाणी पीवरकोमलयरंगुली मायवतंयतलिण- सुइरुइलणिद्धणखे चंदपाणिलेहे संखपाणिलेहे चक्कपाणिलेहे दिसासोत्थियपाणिलेहे चंदसूरसंखचक्कदिसासोत्थियपाणि- लेहे कणगसियायलुजलपसत्थसमतल उपचियवित्थिण्ण- पिहलवच्छे सिरिवच्छंकियवच्छे अकरंदुयकणगरुययनि- 15 म्मलसुजायनिरुयहयदेहधारीअट्टसहस्सपडिपुण्णवरपुरिस. लक्खणघरे संनयपासे संगयपासे सुदरपासे मुजायपासे 'मियमाइयपीणरइयपासे उग्जुयसमसहियजयतणुकसिण- पिद्धयाइज्जलडहरमणिज्जरोमराई झसचिहगमुजाय. पीणकुच्छी झसोयरे सुइकरणे पउमयियडणामे गंगायत्त- 20 पयाहिणायत्ततरंगभंगुररविकिरणतरुणयोहियभको सायंत. पउमगंभीररियडणामे साहयसोणंदमुसलदप्पणणिकरियर- रकणगच्छरसरिसयरयहरवलियमझे पमुइयवरतुरगतीह- वरवट्टियकडी परतुरगसुजायगुज्झदेसे माइण्णदउच्च णिरुच. लेवे घरयारणतुलविक्षमविलसियगई गयससणसुजायसनि-25 मोरू समुग्गणिमग्गगूढजाणू एणीकुरुविंदायत्तपट्टाणुपुब्ध- ·८४ . निरयावलियासु जंधे संठियसुसिलिट्ठविसिहगुढगुप्फे सुप्पइडियकुम्भवार- चलणे अणुपुव्वसुसंहयंगुलीए उन्नयतणुतंबणिद्धणक्खे रतु। प्पलपत्तमउयसुकुमालकोमलतले असहस्सयरपुरिसल- क्खणधरे नगनगरमगरसागरचककवरगमंगलंकियचलणे 5 विसिहरूवे हुयवहनिद्धमजलियतडितडियतरुणरविकिरण- सरिसतेष अणासये अममे अंकिंचणे छिन्नसोए निरुवलेवे घवगयपेमरागदासमोहेनिग्गन्थस्स पावयणस्स देसए सत्य- नायगे पइट्टायए समणगपई समणगपिंदपरियडिए चउत्ती- सवुद्ववयणाइसेसपत्ते पणतीससञ्चययणाइसेसपत्ते आगास- 10 गपण चछेणं आगासगरण छतेण आगासियाहिं चामराहिं आगासफालियामएणं सपायवोढेणं सीहासणेणं धम्मज्झ. एणं पुरओ पकडिज्जमाणेणं चउद्दसहिं समणसाहस्सीहिं छत्तीसाए अज्जियासाहस्सोहिं सद्धिं संपरिबुडे पुव्वाणुपु. वि घरमाणे गामाणुगाम दूइजमाणे सुहसुहेणं विहरमाणे॥ 15 4. 23 महया' etc. The description of the king is as follows: महयाहिमवतमहंतमलयमंदरमहिंदसारे अच्चंत- विसुद्धदीहरायकुलवंससुप्पसूए निरंतरं रायलक्षण- विराइयंगमंगे बहुजणबहुमाणपूइए सव्वगुणसमिद्धे ख. 20 त्तिए मुइए मुद्धाहिसित्ते माउपिउसुजाए दयपत्ते सोमंकरे सीमंधरे खेमंकरे खेमंधरे मणुस्सिदे जणवयपिया जणवयपाले जणवयपुरोहिए सेउकरे केउकरे नरपवरे पुरिसवरे पुरिसलीहे पुरिसवग्धे पुरिसासीविसे पुरिसपुंडरीए पुरिसवरगंधहत्थी अड्ढे दित्त वित्त वित्थि- 25 पणविउलभवणसयणासणजाणवाहणाइण्णे यहुधणबहुजा यरूवरयए आओगपओगसंपउत्ते विच्छडियपउरभत्तपाणे ·वर्णकादिविस्तारः ८५ बहुदासीदासगोमहिसमवेलगप्पभूए पडिपुण्णतकोसको- हागाराउधागारे बलवं दुबलपच्चामिते ओहयकंटयं म. लियकंटयं उद्धियकंटयं अकंटयं ओयसनु निहयसतुं मलियतर्नु उद्धियसनुं निज्जियसतुं पराइयप्तत्तु यवगयदु.. भिक्खं मारिभयविप्पमुकं खेम सियं मुभिक्खं पसं. 5 तड़ियडमरं रज्जं पसासेमाणे विहरइ ।। 4-24 सोमाल [जाव] विहाद. The full description of the queen from the ओपपातिकमूत्र is given below:- सोमालपाणिपाया अहीणपडिपुषणपञ्चिन्दियसरीरा ल. क्खणवझणगुणोववेया माणुम्माणप्पमाणपडिपुण्णमुजायस- 101 व्यङ्गसुन्दरको ससिसोमाकारकन्तपियदसणा मुख्या लपरिमियपसत्यतिवलीयलियमझा कुण्डलुल्लिहियगण्डले. हा कोमुइयरयणियरविमलपडिपुण्णसोमवयणा सिंगारागा. रचारवेस। मंगयगयहसियभणियविहियविलासससलियसं. लावणिउणजुत्तोवयारकुसला [ मुन्दरथणजघणवयकरचरण- 15 नयणलावणबिलासफलिया] पासादीया दरिसणिज्जा अभि. रूपा, णिएणं रमा भस्मसारपुत्तेण सद्धि अणुरता अवि- रत्ता इ8 सदफरिसरसरूयगन्धे पञ्चविहे माणुस्सए, काम- भोप पच्चणुभयमाणी विहरइ ॥ 5-4 सोमाल [जाव] मुस्वे. The full description of 20 the prince is given below from the Com. of the ज्ञाताधर्मध्याः- सोमालपाणिपाए महीणपटिपुण्णपश्चिन्दियसरीरेलक्ख- 'णय झणगुणोक्वेए माणुम्माणपमाणपडिपुण्णनुजायसम्बग- सुन्दरले ससिसोमाकारे कन्ते पियईसणे सुरुवे ॥ .25 ·८६ निरयावलियासु 5-10 अग्झथिए [जाव] समुप्पाजत्या. The full passar ge runs as follows: अज्झस्थिए पत्थिए चिन्तिए मणोगए संकप्ये समुप्प- ज्जित्था" 5 5-15 भोइयमण जाव) झियाइ. The full passage runs as follows:- ओहयमणसंकप्पा चिन्तासोगसागरसंपविठ्ठा करयल- पल्हत्थमुही अट्टज्झाणोयगया भूमिगयदिट्ठिया ॥ 5-19 पुन्वाणुपुब्धि [जाव] विदरइ. The full passage 10 runs as under:- पुव्वाणुपुब्धि चरमाणे गामाणुगामं दूइज्जमाणे सुहे. सुहेणं विहरइ ॥ 5-20 ते महाफलं...पज्जुवासामि. The full Passage runs as under:- 15 तं महाफलं खलु तहारूवाण भगवन्ताणं नामगोयस्स वि सवणयाए, किमङ्ग पुण अहिगमणवन्दणनमंसणपडिपु- च्छणपज्जुवासणयाए। एगस्स वि आयरियस्स धम्मियस्स सुधयणस्स सवणयाए, किमङ्ग पुण विउलस्स अट्ठस्स ग- हणयाए । त गच्छामि पी समणं भग, महावीरं चन्दामि 20 नमसामि सकारेमि संमाणेमि, कल्लाणं मङ्गलं चेइयं देवय पन्जुवासामि । 6-2 उवपित्ता [जाच पच्चपिणन्ति. The full passage would run as follows: "उवट्ठवित्ता मम एयमाणत्तियं पच्चप्पिणह" । तए णं 25 ते कोडम्बियपुरिसा तं धम्मियं जाणपवर जुत्तामेव उप- वेन्ति, उबवित्ता एयमाणत्तियं पञ्चप्पिणन्ति ॥

·वर्णकादिविस्तारः ८७ 6-3 कयवलिकम्मा [जाव अप्प. etc. The full passage is as follows:- कयवलिकम्मा कयकोउयमङ्गलपायच्छित्ता सुद्धप्पावे- साई मङ्गलाइ कत्थाइ पचरपरिहिया अप्प'... 6-4 बहूहिं सुमहिं [जाव] महतरगविन्दपरिक्सिता. The 5 full passage runs as follows:-- यहि युजाहिं चिलाइयाहिं चामणियाहिं पडभिया- हिं यश्चराहि यउसियाहि जोण्हियाहि पण्णवियाहि ईसि. णियाहि पाणियाहिं लासियाहिं लाउसियाहि दमिलोहिं सिंहलीहिं आरयोहिं पुलिन्दीहिं पकणीहिं यहोहिं मुर- 10 ण्डीहिं पारसीहिं नाणादेसीविदेसपरिमण्डियोहिं सदेस- वत्थगहियवेसाहिं इगियचिन्तियपत्थियपियाणाहिं निउ. णकुसलाहि विणीयाहिं चेडियाचकयालतरुणिवन्दपरिया- लपरिखुडे परिसघरकञ्चुइमहत्तरगचिन्दपरिक्सित्ता ॥ 6-9 उत्तादीए जाव) etc. The full passage runs 15 as under:--- उत्तादोए तित्ययराइसए पासइ, पासिता धम्मिय जाणप्पवर ठवेद ॥ 6. 17. पम्मकहा माणियब्बा. The wholeof the typical discourse will be found under परिसा निग्गया in this 20 Appendix. 6-20 सोच्चा निसम्म [जाव] हियया. The full passar ge runs as follows: इतुचित्तमाणन्दिया पोइमणा परमसोमणस्सिया हरिसयसविसप्पमाणहियया ॥ 25 T ·निरयावलियो 7. 7. आसुरुत्ते (जाव] मिसिमिसेमाणे. The full passage runs as follows: आसुक्त्ते रुठे कुविए चण्डिकिए मिसिमिसेमाणे ! 7. 23. भगव गोयमे [जाव] बन्दइ. The full passage 5 runs as under जायसडढे down to चन्दइ नमसइ. 8. 50. सामदाणभेयदण्डे" जहा चित्तो [जाव] रजपुराचिन्तए. The full passage runs as follows: सामदण्डभेयउवप्पयाणअत्थसत्थईहामइविसारए उप्प- त्तियाए वेणइयाए कम्भियाए पारिणामियाए चउचिहाए 10 बुद्धीए उववेप, परसिस्सरनो वहुसु फज्जेस य कारणेसु य कुटुम्बेसु य मन्तेसु य गुज्झेसु य रहस्सेसु य निच्छपसु य आपुज्छणिज्जे मेढी पमाणं आहारे आलम्वणं चक्कू मेदिभूए पमाणभूए आहारभूर आलम्बणभूए सबढाण- सब्वभूमियासु लद्धपचए विइण्णवियारे रज्जधुराचिन्तए । 15 8. 24. तसि तारिसयंसि वासघरेसि...सुमिणपाढगा विसज्जिया. The full passage will be found in भगवती, १११. which is given in full in Appendix 2. 9. 5. सम्मयाओ [जाव] जम्मजीवियफले. The full passage runs as follows:- 20 धनाओ णं ताओ अम्मयाओ, सपुण्णाओ णं ताओ अम्मयाओ, कयत्थाओ णं ताओ, फयपुण्णाओ कयल- पखणामो कयविहयाओ सुलद्धे ण तासि जम्मजोचियफले। 9. 6. मुरै च [जाव] पसन्नं च. The fuil passage runs as follows: 25 सुर महुँ मेरयं मज सीटुं पसग्नं ॥

·वर्णकादिविस्तारः 9.6. आसाएमाणीओ [जाव] परिमाएमाणीओ. The full passage runs as follows:- आसापमाणीमओ विसाएमाणीयो परिमुलेमाणोओ परि- भाएमाणीयो। 15. 20. पुष्परत्ता [जाव] समुष्पचित्या. The full pas-5 sage runs as follows:-- पुम्वरतावरत्तकालसमयसि कुदुम्बजागरियं जागरमा- पस्स अयमेयारूवे अन्झस्थिए जाय समुप्पजित्या । 16. 18. ण्डाए [जाब सवालंकारविभूलिए, The full pas. sage runs as follows: 10 पहाए कययलिकम्मे कयकोउयमङ्गलपायच्छित्ते मुद्धप्पा- वेसाई मगलाई यत्थाई पचरपरिहिए सन्यालंकारविभूखिए। 17.23. अपरिषयपत्सिए [जात्र] हिरिसिरिपरिकग्जिए. The full passage runs as foilows:- अपत्थियपस्थिए दुरन्तपन्तलक्षणे होणपुष्णवाउद्द- 15 सिप हिरिसिरिपरिवज्जिए। 17. 24. मीए [भाव संजायमए. The fuil passage runs as follows:- भीए तत्थे तसिए उब्धिगो संजायभए । 18. 13. ईसरतलकर' [जाव.] संधिवालम दि. The foll 20 passage runs as follows:-- ईसरतलवरमाडम्बियकोहस्यियमहिणायइसत्य- याहमन्तिगणगदोबारिययमञ्चचेडपीदमदनगरनिगमदूयस- घियालेहि सद्धि। 18. 21. रज च [जाद] जाय . The fuii x runs as follows:

·९० निरयावलियासु रजं च रडं च बलं च वाहणं च कोसं च कोडागारं च अन्तेउरं च जणवयं च ॥ 19. 15. एवमाइक्खइ [जाव] पहवेइ. The full passage runs as follows: 5 एवमाक्खइ एव भासइ एवं पन्नवेइ एवं परवेइ ।। 20. 4. करयल [जाय] एवं वयासी. The full passage runs as follows:-- करयलपरिग्गहिय दसणहं सिरसावत्तं मत्थए अञ्जलि कट्टु जएणं विजएणं पद्धान्ति, यद्धावित्ता एवं पयासी । 10 20. 25. तं [जाव] न उद्दालेइ. The full passage runs as follows:-- तं जाव कूणिए राया सेयणगं गन्धहत्थि अट्ठारसर्वक च हारं न अक्म्वियइ न गिण्हइ न उद्दाले।। 21. 5. अन्तराणि [जाव] पडिजागरमाणे. The full pas- 15 sage runs as follows:- अन्तराणि य छिद्दाणि य मम्माणि य रहस्साणि य' विवराणि या 22.18. पायरासेहि [जाव] वद्धावेता. The fnll pas- • Sage would run as follows:- 20 पायरासेहिं नाइविकि?हिं अन्तरावासेहिं चसमाणे २ जेणेव चम्पा नयरीतेणेव उवागच्छदाउवागन्छित्ता चम्पाए नयरीए मज्झमझेणं अशुपचिसह, अणुपविसित्ता जेणेय चेडगस्स रनो गिहे जेणेव बाहिरिया उचट्ठाणसाला तेणेच उवागच्छइ. उवागच्छित्ता तुरए निगिण्डह । निगिण्हत्ता 25 रहं ठवेइ । ठवित्ता रहाओ पचोरहइ । त महत्थं जाय पाहुडं गिण्हह । गिण्हित्ता जेणेच अन्भन्तरिया उपहाण- ·. . वर्णकादिविस्तारः साला जेणेव चेडए राया तेणेय उवागच्छह । उचागच्छिता चेडगं राय फरयलपरिग्गहियं जांच जएणं विजएणं घद्धावइ । यद्धावेत्ता... 25. 14. सबिड्डीए (जाच] रवेणं. The full passage runs as follows: S सम्बिड़ढीए सन्वयलेणं सम्बसमुदएणं सन्चायरेणं सन्यभूसाए सन्धविभूईए सव्यसंभमेणं सधपुप्फयत्यगन्ध- मल्लालंकारेणं सवदिब्बतुडियसहसंनिनाएर्ण महया इड्ढोए महया जुईए महया चलेणं महया समुदएणं महया वरतुडि. यजमगसमयपदुप्पयाइयरवेणं संखपणवपडहमेरिझल्लरिखरमु. 10 हिड्डुकमुरयमुइङ्गदुन्दुहिनिग्घोसनाइयरवेणं ।। 26. 2. जेणेव मन्नणघरे...[जाव] नरवई. The full passage as given in the ज्ञाताधर्मकया on page 18 of भाग. मोदय समिति runs as follows:- ...जेणेव मजणघरे तेणेच उवागच्छा, उवागच्छित्ता 15 मजणघरं अणुपविसइ । अणुपविसित्ता मुत्तगालाभिरामे विचित्तमणिरयणकोहिमतले रमणिन्ने पहाणमण्डसि नाणामणिरयणभत्तिचित्तंसि पहाणपीढ़सि सुदनिसणे सुहोदगेहि पुप्फोदगेहिं गन्धोदएहि सुद्धोदपहिं य पुणो पुणो कल्लाणगपचरमजणविहीए मजिए तत्थ कोउयसरहिं. 20 यहुविरहि कल्लाणगपवरमन्त्रणावसाणे पहलसुकुमा- लगन्धकासाईयलूहियङ्गे अयसुमहग्यदूसरयणसुसंयुए सरससुरभिगोसीसचन्दणाणुलिचगत्ते सुइमालावण्णगविले. वणे आविद्धमणिसुयपणे फप्पियहारद्धहारतिसरयपालम्ब- पलम्बमाणकडिमुतसुकयसोहे पिणद्धगेविन्ने अद्गुलेजगल- 25 लियगललियकयाहरणे नाणामणिकडगडियथम्भियभुए अहियरुपसस्सिरीए कुण्डलुनाइयाणगे मउडदित्तसिरए ·९२ निरयावलियासु हारोत्थयसुकतरइयवच्छे पालम्पपलम्बमाणसुकयपडउत्त- रिजे मुद्दियापिगलङ्गुलोए नाणामणिकणगरयविमलमहरि हनिउणोवियमिसिमिसन्तविरइयसुसिलिडविसिट्ठलट्टसठिय- पसत्थआविद्धवीरवलए, कि बहुणा, कप्परुक्खए चेव सुअ. 5 लंकिय विभूसिए नरिन्दे सकोरिण्टमल्ल दशमेणं छत्तेणं धरिज- माणेणे उभओ चउचामरवालवीइयों मङ्गलजयसदकयालोए अणेगगणनायगदण्डनायगराईसरतलवरमाडमिययकोडुम्बि- यमन्तिमहामन्तिगणगदोवारियअमञ्चचेडपोढमदनगरनिग- मसेडिसेणावइसत्थवाहद्यसंधिवालसद्धि संपरिखुडे धवल- 10 महामेहनिग्गए विव गहगणदिप्पन्ततारागणाण मज्झे ससि व्य पियदसणे नरवई मज्जणधराओ पडिनिम्गच्छइ । . 29. 4. अट्ठाई जहा दढपइन्नो [जाव] सिज्झिहिहि. The whole passage would be as follows तए णं तं दृढपइन्नं दारगं अम्मापियरो साइरेग- 15 अहवासजायगं जाणित्ता सोभणसि तिहिकरणनखत्तमुहुः तसि व्हाय कयवलिकम्म कयकोउयमंगलपायच्छित्तं स. व्यालंकारविभूसिय करेत्ता महया इढिसकारसमुदएणं कलायरियस्स उवणेहिन्ति । तए णं से कलायरिए तं ढपइन्नं दारगं लेहाइयाओ गणियप्पहाणाओ सउणरुय 20 पज्जवसाणाओ वावत्तरि कलाओ सुत्तओ अत्थओ पसि- क्खावेहिइ य सेहावेहिइ य । तं जहा-लेहं गणिय रूप नर्से गीय वाइयं सरगय पोक्खरगयं समतालं जूयं जणवायं पासगं अट्ठावयं :पोरेकत्तं दगमट्टियं अन्नविहि पाण- विहिं वत्थविहिं विलेवणविहिं सयणविहिं अपहेलिय 25 मागहियं गाहं गोइयं. सिलोगं हिरण्णजुत्ति सुवण्णजुत्ति ·वर्णकादिविस्तारः ९३ चुण्णजुत्ति थामरणविहि तरुणीपडिकम्मं हरियलस्वर्ण पुरिसलक्षणं गयलक्षणं गोणलक्षणं कुरकुडलरसणं छचलरखणं दण्डलक्षणं असिलक्सणं मणिलक्खणं काग- णिलक्षणं वत्युविज नगरमाणं वन्यवारं चारं पडिचार चूहं पडिवूह चक्कबूढं सगडबूह जुद्धं नियुद्धं जुदाइजुद्धं 5 अहिजुद्धं मुष्टियुद्धं याहुजुई लयाजुद्धं ईसत्य छरुप्पवायं घणुब्बेयं हिरण्णपागं मुवण्णपागं सुत्तखेई वहखेटुं नालि- खासेई पत्तच्छेज्ज कडगच्छेज्ज सम्जीयं निजी सउप. रुयमिति । तर णं से फलायरिए तं दढपइन्नं दारगं लेहाइयाओ गणियप्पहाणामो सउणस्यपज्जयसाणाओ 10 यावरि कलामो सुत्तमो य उत्थओ य गन्यो य क- रणयो य सिरखावेत्ता सेहावेचा अम्मापिऊणं उवणेहिइ । तए णं तस्स दढपइन्नस्स दारगस्स अम्मापियरो त क. लायरियं विउलेणं असमपापाखाहमसाइमेणं वत्यगंधमल्ला- लंकारेणं सकारिस्सन्ति संमाणिस्सन्ति । समाणित्ता वि. 15 उलं जीरियारिह पीइदाणं दलइसन्ति । दलाचा पदि. विसज्जहिन्ति ॥ . तए णं से ढपइन्ने दारए उम्मुकवालमावे विनय- परिणयमेत्ते जोधणगमणुपत्ते पावनरिकलापण्डिए अट्ठा- रसविदेसिप्पगारमासाविसोरए नवगमुत्तपडियोहर गी-20 यरई गन्धयनदृकुसले सिगारागारचारवेसे संगयगयहसि- यमणियचिट्टियरिलाप्ससंलापनिउजुत्तोययारकुसले हय- जोहो गयनोदी याहुजोही याहुप्पमद्दी अलंमोगसमत्ये साहसिप वियालचारी यावि भविस्सर । तर गंत दढ- पइन्नं दारगं अम्मापियरो उम्मुख्यालमावं जाव वियाल- 25 चारिं च वियाणिचा विउलेहि मनमोगेहि य पाणभोगेहि ·. ९४ निरयावलियासु य लेणभोगेहि य वत्थभोगेहि य सयणभोगेहि य उयनि- मन्तेहिन्ति ! तए णं से दढपइन्ने दोरप तेहिं विउलेहिं अन्नभोएहिं जाव सयणभोगेहि नो सज्जिहिद नो गिज्झि- हिइ नो मुच्छिहिइ नो अज्झोववज्जिहिइ । से जहानामए 5 पउमुप्पले इ वा पउमे इ वा जाव सयसहस्स पत्ते इ वा पढ़े जाए जले संवुड्ढे नोवलिप्पइ जलरएणं एवामेव दढ- पइन्ने वि दारए कामेहि जाए भोगेहि संयहिए नोवलि- प्पहिइ मित्तनाइनियगसयणसंबंधिपरिजणेणं 1 से ण तहारू- याणं थेराण अन्तिए केवलं योहिं बुज्झिहिइ बुझिहित्ता 10 मुण्डे भवित्ता अगाराओ अणगारिय पन्धइस्सइ । से गं अणगारे भविस्सइ. ईरियासमिए जाच सुडयद्यासणो इव तेयसा जलन्ते । तस्स णं भगवओ अणुत्तरेणं नाणेणं एवं देसणेणं चरितणं आलएणं विहारेण अज्जत्रेण मद्द- वेण लोघवेणं खन्तीए गुत्तीय मुत्तिए अणुत्तरेणं सब्यसं- 15 जमतवसुचरियफलनिव्याणमग्गेण अप्पाणं भावमाणस्स अणन्ते अणुत्तरे कसिणे पडिपुण्णे निरावरणे निवाघाए केवलवरनाणदसणे समुप्पज्जिहिइ । तए ण से भगव अरहा जिणे केवली भविस्सह, सदेवमणुयासुरस्स लोगस्स परियाग जाणिहिट । तं जहा-आगई गई ठिइ चवणं उ. 20 बवाय तकं कड मणोमाणसिय खइयं भुत्त पडिसेवियं आवीकम्म रहोकम्म-अरहा अरहस्सभागी, त तं मणवय- जोगे वट्टमाणाणं सव्वलोए सव्वजीयाणं सबभावे जाण- माणे पासमाणे सिहरिस्सइ । तए णं दृढपइन्ने केवली एयारूवेणं विहारेणं विहरमाणे यहूई वासाई केवलि परि- 25 याग पाउणित्ता अप्पणो माउसेसं आभोरचा बहूइ भ- त्ताइ पच्चक्खाइस्सइ । पच्चक्खाइत्ता पहुई भत्ताई अण- ·वर्णकादिविस्तारः ९५ सणाए छेइस्सइ । छेइत्ता अस्सहाए कोरइ नग्गभावे मु. ण्डमावे केसलोए बम्मचेरवाले अण्हाणगं अदन्तवणं अगुव- हाणगं भूमिसेज्जाओ फलहसेज्जाओ परघरपवेसो लद्धाव- लद्धाई माणावमाई परेसि हिलणाओ खिसणाओ गर- हणा उच्चावया विरुवा वावीसं परोसहोवसग्मा गामकण्टगा 5 अहियासिज्जन्ति तम आराहेइ । आराहित्ता चरिमेहि उस्सासनिस्सालेहि सिन्झिदिइ घुज्झिहिइ मुच्चिहिइ परि- नियाहिइ सन्यदुक्खाणमन्तं करेहिइ ॥ 31-17 तेणं ओरलेणं जहा मेहो etc. The passage will be found in the ज्ञाताधर्मकथा ( Ed. of भागमोदय- 10 समिति ) on pages 73-75. 32-5 महाविदेहे या जहा दढपइनो [जाव] अन्तं काहिए. The full passage will be found under अड्ढाई जहा दृढपइन्नो in this Appendix. 34-16 बठहि सामाणिय साहसोहिं [ जाव ] विहरइ. The 15 full passage runs as follows: चडहिं सामाणियसाहस्सीहिं चउहि अग्गमहिसीहिंस- परिवाराहि तिहिं परिसाहिं सत्तहिं अणियाहि सत्तहि अणियाहिबईहिं सोलसहिं आयरक्खदेवसाहस्सीहिं अन्नेहि य यहूहि विमाणवासीहिं वेमाणिएहिं देवेहि देवीहि य 20 सद्धि संपरिखुडे महथाहयनहगीयवाइयतन्तीतलतालतुडिय- 'घणमुइङ्गपड्डुप्पकाइयरवेणं दिव्याई भोग भोगद भुन्नमाणे विहर॥ 35-3 जहा सूरियामे...पडिगओ. This passage refers to practically the whole of the first half of the 25 ·निरयावलियासु रायपसेणियसुत्त, particulary to pages 13-5+ the आगमो- दयसमिति edition. 36-10 भन्ते...पुच्छा । कडागारसाला । सरोरं अशुपविठ्ठा । पुस्वभवो. These expressious refer to the follow-. 5 ing.passage from रायपसेणियमुत्त:-- "भन्ते" त्ति भगवं गोयमेसमणं भगवं महावीरं चन्दह नमसइ,नमंसित्ता एवं ययासी-"सूरियामस्सणं भन्ते देवस्स एसा दिया देविड्ढी दिव्वा देवजुइ दिधे देवाणुभावे कहिं गए, कहिं अणुपवि? ?" "गोयमा, सरोरं गए, सरीरं 10 अणुपबिहे ।" "से केणडेणं, भन्ते, एवं वुच्चइ सरोरं गए सरीरं अणुपविछे ।" " गोयमा, से जहानामए कूडागा. रसाला सिया दुहओ लित्ता दुहओ गुत्ता गुत्तदुवारा नि- वाया निवायगम्भीरा । तीसे णं कुडागारसालाए अदूर सामन्ते एत्थ णं महेगे जणसमूहे चिट्ठइ । तए णं से ज- 15 णसमूहे एगं महं अब्भवद्दयगं वा वासवद्दलगं वा महा- वायं वा एज्जमाणं पासइ । पासित्ता तं कुडागारसालं अन्तो अणुपविसित्ताणं चिट्टइ । से तेण?णं, गोयमा, एवं यु- च्चई सरीरं अणुपविठे।...... ..तेणं, भन्ते, देवेणं सा दिव्वा देविट्ठी...किण्णा लद्धे, किण्णा पत्ते किण्णा अभिसमन्नागए? 20 पुत्वमवे के आसी? किनामए वा को वा गोणं? क- यरसि वा गामंसि वा जाव संनिवेसंसि वा! कि वा च्चा कि वा भोच्चा किं वा किच्चा किं चा समाय- रित्ता कस्स वा तहारुवस्स वा समणस्स माणस्स वा अन्तिए पगमवि भारियं धम्मियं सुवयणं सोच्चा निसम्म 25 जेणं तेण देवेण सा दिव्या देविट्ठी जाय देवाणुमावे लढे?

·॥ वर्णकादिविस्तारः ९७ "गोयमा" इ समणे भगवं महावीरे भगवं गोयम आम- न्तेत्ता एवं बयासी-" एवं खलु, गोयमा 35. 13. अड्ढे जाव] अपरिभूए. The passage is as foliows:- अड्ढे दित्ते विते वित्थिण्णविउलभवणसयणासणजाण 5 वाहणे यहुघणयहुजायरूघरयर याओगपओगसंपउत्ते वि- च्छडियपउरभत्तपाणे बहुदासीदासगोमहिसगवेलगप्पभूए बहुजणस्स अपरिभूए । 35. 14. बहूणं नगरनिगम जहा आणन्दो. The full passage runs as follows:- id घहणं नगरनिगमसेडिसेणावइसत्यवाहदूयसंधिवालाणं बहुसु कज्जेसु य कारणेसु य मन्तेसु य कुटुम्बेसु य गुज्झेसु य रहस्सेसु य निच्छपसु य यवहारेसु य आ- पुच्छणिज्जे पीडपुच्छणिज्जे सयस्स वि य णं कुटुम्बस्स मेढी पमाणं आहारे थालम्वणं चक्खू, मेढीभूए जाय 15 सम्यकज्जबड्डायए यायि होत्था ॥ 35.16. आहगरे जहा महावी. The description will be found nnder समगेणं जाव सात्तेग in this Appendix. 37.15. रिव्येय [जाव] सुपरिनिहिए Full passage runs as follows:- 20 रिउब्वेयजउच्चेयसामवेयाथब्याणं इइहासपञ्चणाणं नि- घण्टुछहाण सोवनगाणं सरहस्साणं एयंपरिजुत्ताणं धारए सारए पारए सडङ्गयो सट्टितन्तविसारए संखाणे सिक्खा- कप्पे घागरणे छन्दे निरुत्ते जोइसामयणे अन्नसुय यम्ह- पणगेसु सत्येसु सुपरिनिहिए ।। 25 .

·९८ निरयावलियासु 37. 21. भदई हेठई...जहा पणत्तीए. The full passage would run as follows:- यहाइ हेऊइ पसिणाई कारणाई वागरणाई पुच्छामि। 37. 23. जत्ता ते...[जाव) संयुद्धे Add to the text 5 after एगे भवं the following:- दुवे भवं? तहा अक्षए अन्यए निच्चे अवट्टिए आय ति। 39. 6. विल असणं...[जाव] आधुच्छिाता. The full passage is as under. 10 विउलं असणपाणखाइमसाइमं उवरखडावेत्ता मित्त- नाइनियगसंबंधिपरिजणं यामन्तेत्ता तं मित्तनाइनियगसंबं घिपरिजणं विउलेणे यसगपाणपाहमसाइमेणं पत्थगन्धम ल्लालंकारेण य सकारेता सम्माणेता तस्सेय मित्तनाइनि. यगसंबंधिपरिजणस्स पुरयो जेहपुत्त ठवित्ता तं मित्तनाद- 15 नियगसंवधिपरिजणं जेहपुत्तं च आपुच्छित्ता ।। 45. 24. देवसयःणग्जसि जाव] ओगाहणाए This pass. age is as under देवसयणिस देवदुसतरिया अझुलस्स अ- संखग्जमागमेत्तत्ताए ओगाहणाए । 51. 15. मालित णं भन्ते. etc. The full passage 20 runs as follows:--- आलित्ते णं, भन्ते, लोए; पलिते णं, मन्ते, लोए: आ- लित्तपलित्ते ण, भन्ते, लोर सराए मरणेण य ॥ 58. 1. काल [जाव जलन्ते. The full passage is as under: फल्लं पाउप्पमायाए रयणीए फुल्लुप्पलकमलकोम- 25 लुम्मिलियंमि महापण्दुरे पाप रचासोगपगासकिंसुयसुय- - ·९९ वर्णकादिविस्तारः मुहगुनद्धरागबन्धुजीवगपारावयचलणनयणपरहुयसुरत्तलो- यणमासुयण कुसुमजलियजलगतवणिज्जकलसहिङ्गुलयनिग- रख्याइरंगरेहन्तप्तस्सिरीए दिवायरे महकमेण उदिए तस्स दिणकरकरपरपरावयारपारदमि बन्धयारे वालातयकुंकुमेण खड्यन्य जीवलोए लोयणविसाणुयासविगसन्तविसददसि 5 यमि लोए कमलागरसण्डयोहए उहियम्मि सूरे सहस्सर- स्सिमि दिणयरे तेयसा जलन्ते ॥ 54.25.बीय [जाव] विविहा. The full passage runs as follows: सीय उण्हे...बाइया पित्तिया सिम्भिया संनिवाइया 10 विविहा रोयानका ॥ 56. 10. उच्चनीय [प] अडमाणे. The full passage runs as follows: उच्चनीयमज्झिमाई फुलाई घरसमुदाणस्स भिक्खा. यरियार अडमाणे ॥ 15 58. 2. अभिगय [जाव] अप्पाणं मावेमाणी. The fuil passage is as foilows: अभिगयजीवाजीवा उयलद्धयुग्णपाचा पासवसंवरनि- ज्जरफिरियाहिगरणयंधमोक्षकुसला असहिज्जा देयासु. रनागसुवण्णरक्षसकिनरकिंपुरिसगरालगन्धब्धमहोरगाईहिं 20 देवगणेहि निग्गन्याओ पाययणामो असामणिज्जा निग्गंथे पाययगे निस्संकिमा निखिमा नियितिगिच्छा लट्ठा गहियट्टा पुच्छियहा थगियट्टा पिणिच्छियहा अट्टिमिज. पैम्माणुरागरता अयमाउसो निग्गथे पावयणे अहे यं परम सेसे अणहे. ऊसियफलिहा अयंगुयदुवारा चियत्त- 52 :..

·निरयावलियासु न्तेउरघरपवेसा चाउद्दसहमुद्दिपुण्णमासिणीसु पडिपुषणं पोसह सम्म अणुपालेमाणा समणे निग्गंथे फोसुएसणि. ज्जेणं असणपाणखाइमसाइमेणं पीढफलगसेन्जाप्तथारेणं वस्थपडिग्गहकंबलपायपुगेणं ओसहमेसज्जेणं पडि- 5 लामेमाणा पडिलामेमाणा वहूहिँ सीलञ्चय गुणवेरमणप- च्चस्खाणपोसहोक्यासेहि य अप्पाणं भावमाणा विहरइ ।। 66 9. दुवालसोयणायामा [जाव] पच्चरखं देवलोयभूया. The full passage runs as follows:- दुवालसजोयणायामा धणवइमइनिम्मिया चामीयरपर- 10 रपागारनाणामणिपश्चवण्णकवितीसगसोहिया अलयापुरि- संकासा पमुइयपकोलिया पच्चक्खं देवलोयभूया ।। 67.2 सम्बोउयपुष्फ (जाव] दरिसणिज्जे. The full passage runs as follows: सन्चोउयपुप्फलसमिद्धे रम्मे नन्दणवणप्पगासे पासा 15 दीए ४॥ 68. 17. अप्पेगइया हयगया [ जाव ] पुरिसवरगुरापरिस्थित्ता. The full passage would run as follows:- अप्पेगहया हयगया गयगया पायचारविहारेणं धन्दा- चन्दरहिं पुरिसवरगुरापरिक्खिता ॥ 20 69. 24. सद्द [जाव), The full passage runs as follows:- सदफरिसरसरूवगन्धे पञ्चविहे माणुस्सगे कामभोर भुजमाणे पिहरइ ॥ . .

·. द्वितीयं परिशिष्टम् महाबलजन्मादिवर्णनम् [भगवतीनात्--२१.११] तेणं कालेग तेणं सारणं इत्थिगागरे नाम नगरे होत्था । यण्णो। सहसम्श्रवणे उन्नागे । यण्णयो।तत्य हत्यिणागपुरे नगरे बले नाम राया होत्था विण्णओ । तस्स णं बलस्स स्लो पभावई नाम देवो दोत्था। मुकुमाल' । चण्णओ। जाब विहरह । तए णं सापमाई देवो अनया 5 फयाद तंसि तारिसगंसि चालघरंसि सन्भिन्तरमो सचित्त- कम्मे वादिरो दूमियघट्टमहे विचित्तउल्लोगचिल्लियतले मणिरयणपणासियन्धयारे यहुसममुधिभत्तदेसमार पञ्च. यण्गसरसापुरभिमुमकाओवयारफलिए, कालगुरुपवर- कुंदुपकनुमाधुचमधमपन्तगन्धुदुयाभिरामे सुगन्धिवरग- 10 नियर गन्धयहिभूए तंसि तारिससि सयणिशंसि सालि- गणपहिए उमयोविन्योयणे दुहओ उन्नर मन्झे नयगम्भीरे गगालिणवालुपउद्दालसालिसए उचियरोमियदुगुलपट्ट- पडिच्चायणे मुधिरइयरयत्ताणे रत्तंसुयसंयुए मुरम्मे याइ- पगरूययूरनवणीयतूलफामे सुगन्धयरकुमुमचुण्णसयणो- 15 1 ·निरयावलियासु वयारकलिए अद्धरत्तकालसमयंसि सुत्तजागरा ओहीरमाणी २ अयमेयारुवं ओरालं कल्लाणं सिवं धन्नं मंगल सरिसरियं महासुविण पासित्ताण पडिवुद्धा ॥ होररयखीरसागरससङ्ककिरणदगरयरययमहासेलपण्ड- 5 रतरोरुरमणिज्जपेच्छणिनं थिरलहपउवट्टपीवरसुसिलि- दृविसिट्ठतिक्खदादाविडम्बियमुह परिकम्मियजञ्चकमलको मलमाइअसोभन्तलहउठें रत्तुप्पलपत्तमउअनुकुमालतालु. जीह भूसागयपरकणगताविअआवत्तायन्तपट्टतडिविमल- सरिसन यण विसालपीचरोरु पडिपुण्णविपुलखन्ध मिउ- 10 चिसयसुहमलक्खणपसन्वत्थिण्णकेसरसडोसोमिय ऊ- सियसुनिम्मिसुजायअप्फोडिअलमुलं सोम सोमाकारं लीलायन्त जम्भायन्त नहयलाओ ओषयमाणं निययवयण- मतिययन्तं सी सुविणे पासित्ताण पडिबुद्धा ॥ तए ण सा पभावई देवी अयमेयारूवं ओरालं जाप 15 सस्सिरिय महासुविणं पासित्ताणं पडिबुद्धा समाणो हतु जाव °हियया धाराहयकलम्रपुष्फगं पिय समूसियरोम- कृया त सुविणं ओगिण्हइ, ओगिपहत्ता सयणिज्जाओ अभुडेइ.२ अतुरियमचवलमसभन्ताए अविलम्बियाए राय- हंससरिसीए गईप जेणेय पलस्स रन्नो सणिज्जे तेणेव 20 उवागच्छइ. २ बलं राय ताहिं हाहि कन्ताहिं पियाहि मणु नाहिं मणामाहिं मोगलाहि कलाणाहिं सिपाहि धनाहि महाल्लाहिं सस्सिरोयाहि मियमहुरमझुलाहिं गिराहि सल.. वमाणी २ पडियो हेइ. २ चलेणं रन्ना अभणुन्नाया समाणी नाणामणिरयणभित्तिचित्तसि भद्दाससि निसीयइ. २ 25 यासत्था चीसस्था सुहासणवरगया वलं रायं ताहि इहाहिं फन्ताहिं जाव संलयमाणी २ एवं वयासी- ·महापलजन्मादिवर्णनम् १०३ 'एवं खलु अहे, देवाणुप्पिया, अज तंसि तारिसगंसि सणिनंसि सालिंगण' तं चेव जार नियगययणमइवयन्तं सोई सुधिणे पासित्ताणं पडिणुद्रा । तं ण, देवाणुपिया, एयरस ओरालस्स जाय महासुविणस्स के मन्ने फल्लाणे कलवित्तिविसेसे भविस्सइ! तए णं से यले राया पभाव- 5 ईए देवोए अन्तिय एयम सोचा निसम्म हतुट्ठ° साथ हयहियर धाराहयनीयसुरभिकुसुमचञ्चुमालइयतणुयऊस- वियरोमकूवे त सुविण ओगिपहइ, ईहं पविसइ । ई है पवि- सित्ता अपणोसामाविएणं मइपुब्बएणं बुद्धिविनागेगं तस्स सुविणस्स अत्थोग्गहणं करेइ २ पभाव देवि ताहि इट्टाहि 10 फन्ताहिं जार मङ्गलाहिं मियमहुरसस्सिरि...सलवमाणे २ एवं बयासी- 'ओराले णं तुमें. देवी, सुविणे दिले, कल्लाणे गं तुमे, जाब सस्सिरीपणं तुमे देवो,मुविणे दिहे। आरोग्गतुहिदो- हाउ कल्लाणमङ्गल कारपण तुमे.देवी सुविणे दिसत्थलामो 15 देवाशुप्पिए, भोगलामो देवाणुप्पिए, पुत्तलामो देवाणुप्पिए, रजलामो देवाप्पिए. एव खलु तुम देवाणुपिए, नवपह मासाणं बहुपडिपुण्णाण अट्टमाणराईदियाण विइकन्ताणं अम्हं कुलके कुलनन्दिकर कुलजसकर कुलाचारं कुल- पाययं कुलविवद्धकर सुकुमालगणिपाय अहोणपडिपुण्ग- 20 पश्चिन्दियसरोरं जाव ससिसोमाकारं कन्तं पियसणं सुरूष देवकुमारसमप्पमें दारग फ्याहिसि ॥ 'सेविय णं दारए उम्मुक्यालभामे विनायपरिय गमेत्ते जोव्यणगमणुप्पत्ते सूरे पोरे विकन्ते वित्थिण्णविउलयल. वाहणे रजवई राया भविस्सइ । तं उराले ण तुमे, जाय 25

·१०४
निरयावलियासु
सुमिणे दिटे, आरोग्गतुट्टि' जाव मङ्गलकारए णं तुमे, देवी,
सुरिणे दिडेत्ति कट्ठ पभाव देवि ताहि इहाहिं जाव घग्गृहिं
दोचं पि तच्च पि अणुहइ । तए णं सा पभाई देवी वलस्स
रनो अन्तियं एयम सोच्चा निसम्म हहतु: करयल'
5 जाव एव ययासी-एवमेय देवाणुप्पिया, तहमेयं देवाणु-
प्पिया, अपितहमेयं देवाणुप्पिया,असंदिद्धमेयं देवाणुप्पिया,
इच्छियमेयं देवाणुप्पिया, पडिच्छियमे देवाणुप्पिया,
इच्छियपडिच्छियमेय देवाणुप्पिया, से जहेयं तुम्मे बयह'
ति कटुतं सुविणं सम्म पडिच्छइ) २ वलेगं रमा अभा.
10 माया समाणी नाणामणिरयणभत्तिचित्ताओ भदासणाओ
अभुढेइ, २ अतुरियमचवल° जाव गईए जेणेव सप सय.
णिज्जे तेणेव उयागच्छा, २ सयगिजसि निलोयइ, २ प
वयासी-'मा मे से उतने पहाणे मङ्गल्ले सुविगे अन्नेहि
पावसुमिणेहिं पडिहम्मिस्सइ' त्ति कडु देवगुरुजणवद्धाति
15:पसत्थाहिं मङ्गलाहि धम्मियाहिं कहाहिं सुविणजागरियं
पडिजागरमाणी २ विहर३॥
तए णं से वले राया कोम्बियपुरिसे सहावेह, २
20 एव चयासो-'खिप्पामेव, भो देवाणुप्पिया,अन सविसेसं
याहिरियं उवट्ठाणसालं गन्धोदयसित्तइअसमजिओवलितं
सुगन्धवरपञ्चवण्णपुप्फोरयारकलिय कालागुरुपवरकुदुरुक
जव गन्धवहिभूयं करेह य करावेह य, २ सोहासणं रपह,
२ ममेय जाय पञ्चप्पिणह । तए ण ते कोडुम्बिय जाय पडि
25 सुत्ता खिप्पामेव सविसेसं याहिरिय उवट्ठाणसालं जाव
पच्चप्पिणन्ति ॥
तए णं से चले राया पच्चूसकालसययंसि सयणि-

·महाबलजन्मादिवर्णनम् ज्जाओ अम्भुट्टेइ, २ पायपीदामो पच्चोषहर,२ जेणेव अहण- साला तेणेव उयागच्छा, अट्टणसालं अणुपविसर, जहा उपवाइए, तहेच अट्टणसाला तहेर मज्जणघरे, जाय ससि व्य पियदसणे नरबई मजणघराओ पडिनिस्समा, २ जेणेव याहिरिया उपहाणसाला तेणेष उवागच्छइ, २ 5 सीदासणवरंसि पुरत्यामिमुहे निसीयइ. २ अप्पणो उत्तर- पुरस्थिमे दिसोमार अह भदासगाई सेयरत्यपच्चुत्युयाई सिद्धत्यगकयमङ्गलोययाराई रयायेइ, २ अप्पयो अदूरसा- मन्ते नाणामणिरयण मण्डियं अहियपेच्छणि महग्यवर- पट्टणुग्गयं सहपाहुमत्तिसरचि ततागं ईहामियउतम 10 जाय भत्तिमितं अम्भिन्तरिय जणि अन्छाबेइ२ नाणा- मणायणमत्तिचित्तं अत्थरयमउयमसूरगोत्ययं सेयवस्थ- पच्चुत्युयं अङ्गसुहकासुयं सुमउयं पभावईए देवीए भदा- सणं रयायेइ,२ कोम्बियपुरिसे सदाइ, २ एवं ययाती- 'सिम्पामेव, भो देवाणुप्पिया, अगमहानिमित्तसुत- 15 स्यधारए विविहमत्थकुसले सुविणलक्खगपाहर सदावेह' तर णं ते कोडम्पिय पुरिसा जाव पडिसुणेत्ता पलस्स रनो अन्तियाओं पडिनिस्खमइग्धि तुरियं चपल चण्ड वेइयं त्यिणपुर नगरं मझमाझेणं जेणेव तेसि सुविणलग- पाढगाणं गिहाई, तेणेव उवागच्छन्ति, २ ते सुविणलखण- 20 पाढर सद्दावन्ति । तए णं ते सुविणलक्षणपाढगा वलस्स रनो कोम्बियपुरिदि सद्दाविया समाणा हतु व्हाया कय जाप सरीरा सिद्धत्यगहरियालियाकयमङ्गलमुदाणा साहितो गेहेहितो निग्गच्छन्ति, इत्यिणापुरं नगरं मम्झं- मझेगं जेणेय बलस्स रनो भवणवरवर्डिसर तेणेच उवा- 25 गच्छन्ति, फरयल बलरायं अरणं विजएणं वद्धान्ति ।

·निरयावलियासु तए णं ते सुविणलक्खणपाढगा बलेणं रन्ना यन्दियपूइअस- कारियसंमाणिया पत्तेयं २ पुन्चन्नत्थेतु भदासगेसु निसी. यन्ति । तए ण से बले रोया मावई देवि जवणियन्त. रियं ठावेइ, २ पुप्फफलपडिपुण्णहत्थे परेणं विणएणते 5 सुविणलक्षणपाढए एवं वयात्री-' एवं खलु, देवाणुपिया, पभाई देवी अज्ज तसि तारिसगंसि वासघासि जाव सीह सुरिणे पासित्तागं पडिबुद्धा । तं णं, देवाणुप्पिया, एयस्स ओरालत जाव के मन्ने कल्लाणे फलवित्तिविसेसे भविस्लइ ? ' तए णं सुविणलक्खणपाढगा वलस्त रनो 10 अन्तिय एयम सोच्चा निसम्म हड्तुट्ठ तं सुविण ओगि पहइ, ईहं अणुप्पविसइ, तस्ल सुविणस्स अत्थोग्गहणं क. रेइ २ अन्नमन्नण संचालेन्ति, तस्स सुविणस्स लद्धा पुन्छियट्ठा विणिच्छियट्ठा अभिगयट्ठा बलस्स रन्नो पुरओ सुविणमत्थाइ उच्चारेमाणा २ एवं बयासी-- 15 एवं खलु. देवाणुप्पिया, अम्हं सुविण लत्थसि चायालीम सुविण्णा, तोम महाविणा, वायत्तरि सन्चविणा दिहा। तत्थ ण देवाणुप्पिया, तित्यगरमायरो वा चकवटिमायरो या नित्थगरंसि या चकवहिसि वा गम्भ वकममार्गसि एएसि तीसाए महासुविणाण इमे चोद्दस महामुविणे 20 पासिनाणं पडिबुज्झन्ति । त जहा- 'गयवसहसीहअभिसेयदामससिदिणयरं झयं कुम्भ । पउमसरसागरविमाणभवणरयगुच्चयसहिं च ॥ घासुदेवमायरो वा वासुदेवसिं गम्भं वकपमागंसि एपसिं चोद्दसण्डं महासुविणाणं अनयरं एग महासुविणं 25 सित्ताण पडिबुज्झन्ति । इमे य णं, देवाणुप्पिया, पभाव- ईए देवीए एगे महासुपिणे दिहे अत्थलामो देवाणुप्पिए, ·महाबलजन्मादिवर्णनम् १०७ मोगलामो देवाणुप्पिए, पुत्तलामो देवाणुप्पिर, रज्जलामो देवाणुप्पिए, एवं खलु देवाणुप्पिए, पभावई देवी नपण्डं मासाणं यहुपडिपुण्णाणं जाय वोइकान्ताणं तुम्ह फुलके जाव पयाहिइ । से वि य णं दारए उम्मुकवालमाचे नाव रज्जबई राया मचिस्सइ, अणगारे चा भाविगप्पा । तं 5 ओराले णं देवाणुप्पिया, पभावईम देवीस सुधिणे दिले, जाप आरोग्गतुहिदीदाउ अफल्लाण जाय दिट्टे' 11 तए ण से चले राया सुविणलक्खणलपाढगार्ग अन्तिए एयम सोच्चा निसम्म हहतुह करयल जाब कटु ते सुः विणलक्षणपाढगे एवं चयासो-'श्यमेयं, देवापुरिया, 10 जाय से अहेयं तुम्मे वयह 'त्ति कहते सुविणं सम्म पडिच्छह । २ सुविणलक्खणपाढए विउलेणं यसणपाणखा- हमसाइमपुरत्थगन्धमल्लालंकारेणं सकारेइ संमाणेइ.२ विउलं जीवियारिह पीइदाणं दलयइ, २ पडिविसज्जेइ, २ सीहासणाओ अन्भुइ, २ जेणेव पभावई देवो तेणेव उवा- 15 गच्छर २ पमायई देवि ताहि इटाहिं । कन्ताहि जाय संलयमाणे २ एवं ययासी-एवं खलु देयागुम्पिए, सुवि- गसत्यसि वागलोस सुविणा. तीस महासुरिणा, वायत्तरि सबसुविणा दिट्ठा । तत्थ शं देवाणुप्पिए, तित्थगरमायरो. या चक्रयट्टिमायरो या तं चेष जाय बन्नयर एवं म. 20 सुहाविणं पासित्ताणं पडिबुग्झन्ति । इमे य णं तुमे दे- याणुप्पिए, एगे महासुविणे दि?, तं ओराले गं तुने देवी, मुविणे दिहे, जाय रज्जवई राया भविस्सइ, अण- गारे वा मावियप्पा । तं ओराले ण तुमे, देयो, सुविणे 'दि चि' कह पमायई देवि ताहि इटाहि कन्ताहि जाव 25. दोच्चं पि तच्च पि अणुवृहइ ।।

·१०८ निरयावलियासु तए णं सा पभावई देवी बलस्स रनो अन्तियं एय. महँ सोच्चा निसम्म हातु फरयल जाव पय घयाती- "एवमेयं देवाणुप्पिया, जाव तं सुविणं सम्म पडिच्छइ,२ पलेणं रन्ना अब्भन्नाया समाणो नाणामणिरयणभत्तिचित्त 5 जाव अब्भुट्टेइ । अतुरियमचवल जाय गईए जेणेव सए भवणे तेणेव उवागच्छइ, २ सयंभवणमणुपविट्ठा ।। तगणं सा पभाई देवी पहाया कयलिकम्मा जाय सव्वालंकारविभूसिया त गम्भं नाइसीएहि नाइउण्हेहिं नाइतित्तेहिं नाइकडरहिं नाइकसाएहि नाइमहुरेहि उउभ- 10 यमाणसुहेहिं भोयणच्छायणगन्धमल्लेहिं जं तस्स गम्भ- स्स हिय मिय पत्यं गब्भपोसण तं देसे य काले य आ- हारमाहारेमाणी विवित्तमउहि सयणासणेहिं पइरिकसु- हाए मणाणुकूलाए विहारभूमीए पसत्थदशेहला संपुण्णदो. हला संमाणियदोहला अविमाणियदोहला चोच्छिन्नदोहला 15 ववणीयदोहला ववगयरोगमोहमयपरित्तासात गभं सुहं सुहेणं परिवहइ । तए ण सा पभावई देवो नवण्ह मासाणं 'बहुपडिपुष्पगाणं अट्ठमाणराईदियाणं वीइकत्ताणं सुकुमाल- :: पाणिपाय अहोणपडिपुण्णपञ्चिन्दियसरोरं लक्षणवाण- 20-गुणोपवेयं जाव सलिप्सोमाकारं कन्त पियदसणं सुरूवं दारग पयाया। तए ण तीसे पभावईए देवीए अङ्गपडियारियाओ पभावई देवि पसूय जाणेत्ता जेणेव वले राया तेणेव उवाग- च्छन्ति, करयल जाव चलं राय जपणं विजएणं वद्धान्ति, -25 २ एष वयासो-एवं खलु, देवाणुप्पिया, पभावईपिय- ·महाबलजन्मादिवर्णनम् १०९ हयार पियं निवेदेमो, पियं मे भवः'। तए णं से चले राया अङ्गपडियारियाणं अन्तिय पयमहूं सोचा निसम्म हड्तु जाव घाराहयणीव जाय रोमकुवे तासि अङ्गपडि. यारियाणं मउडवग्जं जहामालियं ओमेयं दलयइ, सेयं रययाययं विमलसलिलपुण्णं मिहारंच गिण्डइ, २ मत्थर 5 घोवइ, २ विउलं जीवियोरिहं पीइदाणं दलयइ, २ सका. रेह संमाणे ॥ तए णं से पले राया कोम्बियपुरिसे सहावेइ, २ एवं वयासो-'खिप्पामेव, मो देवाशुप्पिया, हस्थिणारे नयरे चारगसोहणं करेह, २ माशुम्माणवढणं करेह २ 10 हत्थिणापुर नगरं सम्मिन्तरबाहिरियं आसियसमन्जिमो- यलित जाव करेह कारवेह, २ जूयसहस्सं या चकसह सं या यामहामहिमसकार या उस्सदेह, २ ममेयमा- पत्तियं पञ्चप्पिणह । तर णं ते कोम्बिय पुरिसा चलेणं रना एवं धुत्ता जाच पञ्चप्पिणन्ति । तपणं से बले राया 15 जेणेव अणसाला तेणेव उवागच्छइ, ते चेव ज्ञाय मजणव- रामो पडिनिक्खमइ । उस्मुक उकरं उवि थदिलं अभिनं सभडप्पवेसं पदण्डकोडण्डिम अपरिमं गणियाधरनाइज कलिय अणेगतालावराणुचरियं अणुधुयमुइ अमिलायम.. लदाम पमुइयपकीलिये ससुरसणजाणवयं दसदिवसे दिइ- 20 वडियं करे । तर णं मे बले राया दसाहियार ठिश्य- डियाए. वट्टमाणीर सइए य साहस्सिए सयसाहस्सिएय जाए य दाए य भाए य दलमागे य दवावमाणे य, सए य साहस्सिए य लम्मेमाणे पडिच्छेमाणे पडिच्छाबमाणे एव विहरइ तिए णं तस्स दारगरस अम्मापियो पढमे दिवसे 25 ठिइवडियं करेर, तइए दिवसे चन्दसुरदंसपियं करेइ, छ ·११० निरयावलोयासु दिवसे जागरियं करेइ, एकारसमे दिवसे वीइकन्ते निन्- ते अतुइजायकम्मकरणे संपत्ते यारसाहदिवसे विउलं असणं पाणं खाइमं साइम उवक्खडान्ति, २ जहा सियो, जाव खत्तिए य आमन्तेन्ति, २ तो पच्छा पहाया कय, 5 तं चेव जाव सकारेन्ति संमाणेन्ति, २ तस्सेच मित्तणाद जाव राईण य पत्तियाण य पुरओ अज्जयपज्जयपिउप- ज्जयागयं यहुपुरिसपरंपरप्परूढं कुलाणुरूवं कुलसरिसं कुलसंताणतन्तुबद्धणकर अयमेयारूवं गोपणं गुणनिष्फनं नामधेज करेन्ति-'जम्हा णं अम्ह इमे दारए बलस्स 10 रतो पुत्ते पभावईए देवीए अत्तर, तं होउ णं अम्ह एयस्त दारगस्स नामधेनं महब्बले २, ।' तर णं तस्स दारग- स्स अम्मापियरो नामधेज्जं करेन्ति 'महब्बले 'त्ति । तए णं से महब्बले दारम पञ्चचाई परिग्गहिए, तं जहाखोरधाईए, एवं जहा दढपइन्ने, जाव नियोयनिव्याघा. 15 यसि सुदंसुहेण परिवड्ढइ । तर णं तस्स महब्बलस्स दारगस्त अम्मापियरो अणुपुम्वेणं टिइवडियं वा चदसूर- दसावणियं या जागरियं वा नामकरणं वा परंगामण वा पयचंकमण वा जेमामणं वा पिण्डयक्षमणं वा पेज्जपावणं कण्णवेहण वा संवच्छरपडिलेहणं वा चोलोयणगं च उघ- 20 पायणं च अन्नाणि य बहणि गम्भाधाणजम्मणमाइयाई को- उयाई करेन्ति । तए णं तं महब्बलं कुमार अम्मापियरो साइरेगहवासगं जाणित्ता सोभणसि तिहिकरणनक्षत्तमुहुरसि, एवं जहा दढप्पइन्नो, जाव अलंभोगसमत्थे जाए यावि होत्था । 25 तप ण त महब्बलं कुमारं उम्मुक्कवालभाव साय अलं- मोगसमत्य पियाणित्ता अम्मापियरो अg पासायडि- ·महाबलजन्मादिवर्णनम् १११ सए करेन्ति, अम्भुग्गयभूसियपहसिए इव, वण्णो जहा रायपसेणइज्जे, जाव पडिरूये। तेसिं णं पासायडिसगा- ण बहुमझदेसमागे एत्य ण महेग भवण करेन्ति अणे- गखम्मसयसंनिविलु, वण्णओ जहा रायपसेणइज्जे, पेच्छा- घरमण्डसि जार पडिरूवे ॥ तए णं तं महन्वलं कुमार अम्मापियरो अन्नया कया- वि सोमणसि तिहि करणदिवसनक्खत्तमुहुर्तसि यहाय कयवलिकम्मं कयकोउयमङ्गलपायच्छित्तं सन्चालंकारविभू- सिपं पमक्षणगण्हाणगीयवाइयपसाहणहङ्गतिलगकङ्कणअ. बिहयवहुउवणीय मङ्गलमुजम्पिएहि य यरकोउयमङ्गलो- 10 वयारकयसन्तिकम्म सरिसयाण सरित्तयाणं सरिन्वयाणं सरिसलायषणरूवजोव्यणगुणोधवेयाणं विणीयाणं कयको- उयमङ्गलपाच्छित्ताणं सरिसएहितोरायकुलेहितो आणि- ल्लियाण अहण्हं रायवरकन्नाणं एगदिवसेणं पाणिगिण्हार्विसु॥ तए णं तरल महाबलस्स कुमारस्स अम्मापियरो 15 अयमेयारूचं पीइदाणं दलयन्ति । तं जहा-अह हिरपण- कोडीमो, मह सुवण्णकोडीओ, यह मउढे मउडप्पवरे, यह कुण्डलजुए कुण्डलजुयप्पचरे, मह हारे हारप्पवरे, अह अहारे अद्धहारप्पवरे, अट्ट एगावलीओ एगायलि. प्पचराओ, एवं सह मुत्तापलीओ, एवं कणगावलीयो एवं 20 रयणावलीयो, यह फडगजोए फडगजोयप्पचरे, एवं तुहि- यजोए, अट्ठ खोमजुयलाई खोमजुयलप्पवराई एवं पडग- जुयलाई, एवं पशुपलाई. पय दुगुल्लजुयलाई, अहसिरोओ, अट्ट हिरीयो, एवं घिईओ, कित्तीयो, बुद्धीमो, लच्छीओ, अह नन्दाइ, अह भद्दाई, अह तले तलप्पयरे, सबरयणा- 25 मए, पियगवरभवणकेऊ यह झए झयप्पचरे, अह वर चयप्पवरे दसगोसाहस्सिएणं वरणं, अह नाडगाई नाई. गप्पपराई पत्तोसपद्धेणं नाडएणं, अट्ट आसे आसप्पवरे, .. .

·निरयावलियासु सव्यरयणामए सिरिघरपडिरूवए, अट्ट हत्थी हरियप्पवरे, सव्यरयणामए सिरिघरपडिरूवए, अट्ठ जाणाई जाणप्पव- राई, अट्ट जुगाई जुगप्पचगई, एवं सिवियाओ, एवं स- न्दमाणीओ, एवं गिल्लीओ, थिल्लीमो अट्ठ वियर जाणाई 5 वियडजाणप्पवराई, अट्ठ रहे पारिजाणिए, अट्ठ रहे सं. गामिए, अट्ठ आसे आसप्पवरे, अह हत्थी हत्थिप्पवरे, अह गामे गामप्पवरे, दसकुलसाहस्सिएणं गामेणं, अट्ठ दासे दासप्पवरे, एवं चेव दासीओ, एयं किङ्करे, एवं कन्चुइज्जे, एवं परिसघरे, एवं महत्तरए, अट्ट सोपण्णिए 10 बोलम्वणदोवे, अट्ट रुप्पामए ओलम्बणदीवे, यह सुवण्ण- रुप्पामए ओलम्वणदोवे, अ सोवण्णिा उक्कञ्चणदोवे, अट्ट पारदीये, एवं चेव तिणि वि, अह सोवपिणए थाले, रुप्पामए थाले, अट्ट सुवण्णरुप्पमए थाले, अट्ठ सोवपिण- याओ पत्तीमो ३, अट्ठ सोवणियाई थासयाई ३, ' अह 15 सोपणियाइ मल्लगाई ३, अट्ट सोचण्णियाओ तालियाओ ३, अट्ट सोवण्णिराओ कायइझाओ ३, अट्ठ सोपिणए अवएडर ३, अट्ट सोवणियाओ अवयकाओ ३, अट्ट सो. यपिणए पायपोदए ३, अह सोवणियाओ मिसियाओ ३, अट्ट सोवणियाओ करोडियाओ ३, अट्ट सोवपिणए पल्लंके 20 ३, अट्ट सोपणियोमो पडिसेज्जाओ ३, यह हंसासणाई कोश्चासणाई, एवं अट्ट गरुलासणाई. उन्नयासणाई, पण- यासणाई दोहालणाई, भद्दासणाई, पक्वासगाई, मगरा- सणाई, अट्ठ पउमासणाइ, यह दिसासोवस्थियामणाई अट्ट तेल्लसमुग्गे, जहा रायप्पसेणइजे, जार अह सरिसवस- 25 मुग्गे, अट्ट खुज्जाओ, जहा उचयाइए, जाव बढ़ पारिसी. ओ, अट्ट छत्ते, अट्ट छत्तधारीयो चेडीओ, चामरामओ, मह चामरधारोमो चेडीमो, यह तालियण्टे, अट्ठ तालि- ·महाबलजन्मादिवर्णनम् यंटधारोमो वेडीओ, यह करोडियाघारीमो चेडीओ, अट्ठ खीरधाई ओ. जाय अह अड्डधाईयो, अह अङ्गमदि याओ, मह पहावियाओ, अट्ट पसाहियाओ. अट्ट वरणग पेसीमो. मट्ठ चुण्णगपेसीओ. अट्ठ कोट्ठागारीमो, बह द; वकारीओ, अह उपत्थाणियामओ, अट्ठ नाडइज्जाओ. अट्ठ 5 कोडुम्बिणोओ, अट्ट महासिणीओ अट्ट भण्डागारिणीओ, अष्ट अझाधारिणोओ, अह पुकधारिणोओ, अट्ट पाणि: धारिणोओ, अह बलिकारीओ, अह सेज्जाकारीओ. यह अभिन्तरियाओ पडिहारीओ, यह बाहिरियाओ पडिहा. रीओ अ मालाकारी मो, यह पेसणकारोओ अन्न या 10 सुंचहुं हिरणं वा कम या दू वा विउलधगकाग जाय सन्तसारमायरज, थलाहिजार आसत्तमाओ कुलवंसा. यो पकाने दाउ, पकामं भोत्तुं पकामं परिभाए । तर णं से महम्बले कुमारे एगमेगार मज्जाए एगमेग हिरण्णकोर्डि दलयइ.मगमेगसुवण्णकोर्डि दलयइ.एगमेग मउमउडप- 15 वरं दलयइ, एवं तं चेव सत्यं जाय पवमेगं पेप्लगकारि दलयह: अन्न या. सुरहुं हिरणं या जाच परिभाए. । तर णं से महयले कुमारे उपि पसायवरगर जहा जमालो जाय बिहरइ ॥ तेगं कागं तेणं समएणं विमलस्स अरहओ.पो. 20 पर धम्मयोसे नामं प्रगगारे जाइमपन्ने, यो उद्दा केसिमामिम्स, जाव पञ्चहि अणगारसरहिनदि मपन्टि- बुढे पुग्धापुनि घरमाणे गायाणुगामं द्वाजमा गेर हरियागपुरे नगरे, जेगे सहपाधवगे जागे, नगर उपागच्छद २ अंहापडियं उग्गोगिदा, मंजमे 25 तवमा अपाणं मात्रमाणे विहार । तर इल्यिमाग पुरे नगरे सिंघाडगतिय० जाय पग्गिा पगमा । ताण नम्म मद्दश्याम कुमाराम महया जर- सहं या जणचूईया: पय जहा मारा नहय चिन्ता तचि फञ्चुरज्जपुरिमं महावीन्युजरिया विटा 1 ८ ·महान नामादिवर्णनार अखाइ, नवरं धम्मयोसस्स अपगारस्स; आगमसगहिया- विणिच्छए करयल जाव निग्गा छ । एक खला देवाशुः पिया; विमलस्स भरहयो पउप्पर धम्मघोसे नामं. अ- णगारे, सेसं ते चेव जाव सो वितहेवारहवरेण नि- 5 गच्छद । धम्मकहा जहा केसिसामिस्स सो वितहेक अमापियरो. आपुच्छद्र, नयर धम्मघोसस्स. अणगारस्सा अन्तिय मुण्डे भविता अगाराओ अणगारियं पदवइत्तए। तहेवः वृत्ताडिवृत्तया,, नवरं हमाओ. य. ते. जायग. विज लरायकुलवालियाओ, कला० सेसं. तं चेव जाब. ताहे. 10 अकामाई. चेव महदलकुमार एष वयासी-"तं इच्छामो. ते,,जाझा, पगहिवसमावि रज्जसिरि पासिचर' । तर णं, से, महब्बले, कुमारे अम्मासियराणं, ययणमणुयत्तमाणे तुसिणोए संचिद्द । तपणं, से, यले. राया, कोडखियपुर रिसोसदाइ, एवं जहा-सिवमहरसा तहेव रायाभिसेमो 15 भाशिययो, जा, अभिसिधा । करयलपरिगाड़िय महबलं कुमार जपणा विजपणं वद्धान्ति, रु आव एवं वपासी: भण, जाया; किं- पयच्छामो सेसं जहा जमालिस्स तहेव, जावा तर णं से महब्बले अणगारे धम्मघोसरस अन्तिये सामाइयाइ: चोइस्स पु. 20 व्वाई अहिज्जर, २. बहहिं चउत्थ जाव विविदिः तवीर फम्मेहि अप्पाणं भाषेमाणे बहुपडिपुण्णाई दुवालसः वासाइ सामण्णपरियागं पाउणइ. मासिया मलेहणार सहि भत्ताई अणसणार आलोइय- पडियन्ते समाद्विपत्तं कालमासे, कालं, किच्चा उडू, 25 चन्दिमसूरियं जहा. अम्मडो जाय, यम्मलोप. कापे. देष: ताए उपवने । तत्थ णः अत्यगायाणं देवाणं दस साग. रोवार ठिई पत्नत्ता; तत्थ णं महबलस्स: वि-दसासर गरोधमाई.ठिई पाता। २ ·Notes., . N: B..The, references are to Pages. Page 3.निरयावलियाओ. is a collective name applied. to a.collection of the last five उपाडगs namely कप्पिया, कुप्पददिसियाभो, पुफिया, पुप्फचूलियाओ and lastly वहिदसामओ. This title finds its justification only in the first. ग. Compareभमुमकासम्मपन्मारेण कालमासे काले किच्चा चउत्पीए पंढकप्यमाए पुढवीए हेमामे नरए नेइयत्ताए श्ववन्ने (28, 25.) कप्पिया' is the name of the eightki उपाहग andi the first वग्ग of निरयावलियाओ: It was so called because it forms a foundation ( कल्प; कल्पना)-of the whole work) तेणे. काश तेगं समयेणं means at that time in that epoch. According to Jainism res is the highest genus of which 944 is the lowest species. It is divided into safüuft the Aeon of Increase and भवसर्पिणी the Aeon of. Decrease. They are further divided into मुसममुसमा, सुसमा, सुसमदुस्समा, दुस्सममुममा, दुस्समा। and दुस्समदुस्समा. मुखममुसमा forms the first epoch of the. अवसापणी and the last of the उत्सर्पिणी and means a time when happiness is beyond par. This division, so to say, is entirely arbitrary and just resembles the कृत, द्वापर, त्रेता, and कलि; of the Vedantins.) भवमुहम्मे (आर्यसुधर्मन् ) was the ifth गणधर out of eleven, He is rather, an important figure in as-.

·116 Nirayavaliyao much as he put the preachings of Aerait in the Et form. Compare अत्थ भासद अरिहा, सुत्तं गति FIOREU fozi. All the nine days had died during the life-time of agei excepting itata ( who died immediately after hyrat) and yuf. In this way, guai is the first man through whom the teachings of herst had come down to the jains. He had a pupil named at sir puts the questions every, tTÓW and then to genf who in his turn answers, them to the pupil's satisfaction. Möst of Hart's principles are conveyed through such dialogues. They certainly remind us of Socrates and his pupils rrafora is' Trive the modern Rajagir in Behar and Orissa. It has the honour of being very freq. uently visited by Agrall and very many Jain monks. fis, for the full passage see Appendis 1. yufaag is Inftes which is the name of the temple. Note that in those days the Jain ascetics usually took their' abode in the outside of the city. This was done only to ensure mental tranquility and never from any misanthropic motive. Moreover they had a very large number of: monks with thein to manage whom required a big place like a garden, On the other hand aan did rem cognize the value of associating with the public.

·Notes ... již This fact will find its corroboration in his farsighted aud definite scheme of चतुर्विधसंघ. [zut it means description. There are stereotyped' descriptions of the temple,' king, assembly-ball etc. in उपवाईमूत्र and वण्गओ means such stereotyped description. It is to be supplied here form thac book. For such a full description see Appendix 1. - itt is one born of á noble family from mother's side: It has got to be distinguished from $ca in which case it means one born of a noble family from father's side and was the renowned pupil of 974714 the twenty-third mátt He enlightened the famous king qost by a very convincing debate which occurs in रायपसेणियसूत. उगंगई ओगिण्हिता having soughi. for the abɔde i after the manner prescribed. Jain monks have not to accept and use anything which is not offered to them. In the same manner 'theſ cannot atilize a residence which is not sought for and given by the owner, Tie is of six-types.fafter usually contains' laymen, lay women, kings and members of tintouchable class also, Any one is allowed: to attend the sermon without distinction of caste' aud creed. This is the best illustration of catholis city of the Jain seers.] n. a stereotyped description of religion will be sound in Appendix 1: #3" there are in all six figures ( ezote UFA) of différent types, antakiu is the first ·118 Niray valiyão of them and it means that posture in which the four "ends" of the body are equidistant when seated in a position called पर्यडकासन or पद्मासन, It means, in other words, the distance between the right shoulder and the right knee, when seated in a position called पद्मासन, the distance between the left shoulder and the left knee, that between the two knees and lastly that between the two shoulders is quite equal. This is called Tarta a posture in which the distances between all the four above-mentioned " ends" are equal. This is considered one of the many excellent physical signs and जम्बू favoured with that. संसित्तविउलतेउलेस्से ( संक्षिप्तविपुलवेजोलेश्यः The tator of T798*431 writes: áfatal शरीरान्तर्वतिनी विपुला अनेकयोजनप्रमाणक्षेत्राधितवस्तुदनसम्र्या तेजोलेश्या विशिष्टतपोज. न्यलन्धिविषय प्रभवा तेजोग्याला यस्य स संक्षिप्तविपुलतेजोलेश्यः) One endowed with that rare fiery lustre which lies latent ( at the time of inactivity ), which is able to consume things (animate or inanimate) even though they may be situated at a very long distance, as a result of particular austere penances, In all there are six leznis namely sit, tites, aria, and F. No appropriate, single, english word can be found for at. Dr. Hoernle tries to convey the sense of a 27 through the words " Psychic Force". 24 very properly means a particular was commer- तेखो, पा, ·Notesi 115 physical shape of the soul-particles which they assume through one of the Trinity of Activities called मनोयोग. Its म्युत्पत्ति will be लिश्यवे-लिष्यवे भारमा कर्मणा सहानया इति श्श. So this much is clear that wherever there is atein ( thought-activity), there is an and vice versa and therefore al is to be found in one who is on the 13th step of the Spiritual Ladder called rotto 66 and never in one who is on the 14th step called met 71. There is iavariable concominitrance between the two. This doct- Fine •of लेश्या hrs its parallel in योगदर्शन of पतलि. Compare " कर्माशुक्लाकृष्णं योगिन ख्रिविधिमितरेषाम् ॥७X This asteen esin be very well compared with via RSS of the ancient sages. It is a power obtained through practising very hard austerities. This very power was exercised by the on #watt but this fiery power was calmed down by the tranquilizing til श्या of महावीर. 'One desiring to obtain such a fiery power as this should fast for six months breaking then on every two days by so many grains of gruel that can remain safely on the nail and faultless water and keeping his hands up during the whole course, it with the boees upwards. That posture in which the knees remain upwards is to be differentiated from all and 319. 1459 plural is used to denote collection of the ·120 Nirayāvaliyao last ive 3950; which are included in a single book .alled Araratssapait, Page 4. gard etc are the names of the chapters of faterala. They are named after the principal persons figuring in them. 67 and others were the step-brothers of pr. plong was the son of stors, the king of Tea by his principal wife चेहणा n ho was the daughter of king चेडग of वेपाली. fora had nearly as many wives as twenty three. forer is B75177 of the Buddhas. He is also known in the Jain books as अशोकचंद, वजीविदेहपुत, and विदेहपुत्त. 7. Page 5. greit was the stepmother of pare and one of the wives, along with it, *I, BET, art and others, of fores. Tot (Loc, sing. and nor Nom. siay) is an arrangement of the army of afore in the shape of an eagle, while that of azi's army was in the shape of a cart ( 76276 ). 571 7820 Trodat, de fora and his ten step-brothers joined in the battle called Par against and fans who were full brothers of allora and whos cause, as it was found just was, warmly espoused by fan. So each of the princess and others) came on the hattlefield with the eleventh part of the whole army. Tazt eleventh pari, as is said before, consisted of three, thousands of elephants, chariots, , and horses, as well as, three, crores.of- ·Notes ** 121 infantry. Et is the name of the battle arranged finally, by, hand to defend for against FELIt is written in the Jain canonical books that ninety-six lacs.of. people were killed in that great war, 46 was so called because in that battle no warriors were employed afterwards from fora's side but simply a chariot without a charioteer and horses, was employed. It contained only a gas in it which was killing the hostile army, through divine power. It saved fora's army and at the same time killed the hostile army. It is not a chariot to chariot fight as is likely to be mistaken. $544317fia srcapati Barang (3ra) agafatear, Queen Kali's mind was engaged in thoughts of dorestic affairs and was thus keepiog awaké. Just at this time a thought amongst others about her son te flash-d on her, it means “Should I hope?". - जीवमागं पासिजा ? Here काले कुमारे is to be taken in accusative case,' stau in low spirits.: .i. attor of the ideal saints as described it the canonical books. विउलस्स अस्स गहणयाए to: leart plenty of things - 761119 is here. The Prakrit lana guages generally have no Dative forms. They use gen. for dat e. g. 7 ata. Still however there are some such forms as 71217, 1977, 19100€ Disfra nyfio. Two words very-frequently. in the Jain canonical books , in. 1 I. occur ·122 Nirayavaliyao the sense of servarits. They are today and ktet. Meaning of 'sta will be the 'member of one's family. From this we can såfely say that a 'custom of engaging family members as' servants at that time was in vogue And eten was exclusively used to denote this class of servants. quae denotes that the servants belonged to a 'family of slaves. These people had to remain as servants during their whole life time, while this was not so in the case of algiayoC) 2278), spoke, said, the form of the Aorist from 74, SK tato speak. Page 6. उवढवित्ता जाव पञ्चप्पिर्णान्त, servants were ordered to keep ready the carriage and to inform her of the same. Gres having worshipped family-gods. अप्पमहापामरणालांकिय सरीरा with a body ador rned with few but costly ornaments, ag of Grek di.........:-Kali ordered for the excellent chariot meant for religious purpose. She seated herself in it nod passing on the royal road mot up to quirazit in the gardea. She then alighred from the chariot and went to serata surrounded by & anmber of serrante, offered her homage through ins and then she, actually bowing to him, stood before him with courtesy and hands folded. This is a parent custom observed by kipas and queens alike while going to pay respoir to any prophet of Janism.

·Notes. 128 पम्मका माणिम्या: A typically religious discourse is given' in full in Appendix I. - महावीर seeing काली and her retinue, preached a religions ser mon which ended in propouuding that a layman or a laywoman, as the case may be, can become भाराधक (a true disciple entitled to emancipation through practising rules of conduct based on knowledge and believed .lby faith) or Bitila by stricily adhering to rules. Page 7. हयमहियपवरवीरपाइयणिवाहियचिन्धज्झयपागे: इन: सेभ्यस्य हतवाद , मथितो मानस्य मन्थनात् , प्रवरवीराः सुभटा पातिताः यस्य तथा निपतिताः चिभ्वजाः गदादिविहयुक्ताः केतवः पताकाध यस्य स तथा ! Who was deprived and disturbed and whose distinguished warriors had been destroyed as well as whose emblems, banners and 'flags were fallen. It is better to take and giugas qualifying the rather than taking them as qualifying वीर. It is 'a कर्मधारय compound of पदचतुष्टय. निरालोयाओ दिशाभी करेमाणे, depriving (all the ten') directions of their natural light (by the dust raised by his army ). 'सपखं सपडिदिक्षिCommontator writes अपई समानपचि समानवामेतरपार्वतया, सप्रतिदिक समानप्रति- दिया अत्ययाममुख इत्यर्थः, अभिमुखागमने हि परस्परस्य समाविष दक्षिणवामपावौं भवतः एवं विदिशावपीति । In short, it means that they both (काल and चेडग ) were quite face to face. TYC is variously rendered into Sanskric by ·124 Nirayávaliyao BATIA: (very angry:or'easily excitable), migdafary + 35 = 279 meaning one who used terrific words just like devils and lastly by BTI meaning easily excitable. There is no difference of meaning yielded by the first and third rendering. It can be also rendered by 311166 but without any difference of meaning. But then it will be stricely speakng: आमुरते. मिसिमिसेमाणे is a pres. part from fafafaa a tant root meaning " to burn with anger." वहमाई टार्ग ठाइ, he assumes an attitude ( in shooting ) named fate in which the archer stands with the feet a span apart. It does not mean at all that he places his arrow on his bow, More over if it is to be derived from Prou, then it will be azote UNITED PIC (Sk. Gaieti RETT) These words. should not be rendered into Sanskrit by yra Prva la the first place they can not be sorendered according to strict rules of grammar and in the, second place it will be wrong to assign and adverbia! Sense to it. So it is better to take them with Po as qualifying 35:17 who was fit to be done away with by one blow like that of a 6 (9774aaat) bs m. Just as 6 pounds a. ihing with its one blowy so also ora did 4773 by orie blor only. In this sease and airy will be simple adjectives qualifying Ets, मार उद्वेष. commentator श्री पदम thus explains it as उत्थान मुपा रुपं बसनं तया उतिप्रति meaning she stands up by rising from her seas.

·Notes: ".
125
Page. 8. C. ETHC gaig. this is the
fourth of the seven hells according to Jainism: TATA
is s portion of it technically called नरधवास. दससागरों-
The Stars.. amidst those infernal beings, whose
age is. tern सापरोपमs. अनुभकडवम्मपन्भारेण, on account of
lot of bad deeds. कालमासे कालं रिच्चा, dying at the
destined time.
तंसि तारिसर्यमि यासघरसि, in a house of such a des:
cription. सीई मुमिगे पमित्ताभ, queen चेलणा saw a lion
in a drčám which indicated that she would get a
son as strong as a lion. 31 gri, this araig was
the queen of महावल figuring in भगपतीसूत्र (Ir, I)
and whose full description is given in Appendix Ir.
Page 9. faza #1apot afg037of, when three full
months were over. slegs , she had n pregnancy-,
desire: उपवलीमहि गल्लेहि य तलिए ह य मजिएहि, with
mesc of the folds of the belly roasted, 'fried with
oil and broiled. In connection with this, it is to
be noted here that det had a very bad longing.
If it be fulfilled it will endanger Ofert's life and
if it is not fulfilled), the queen will continue bem
coming feaner day by day and that' was also not
desirable. However the difficulty.was got over by
the farsighted plan of Abhaykumar. BartArt
(717)ftar Arial, the commentator makes & nice:
distinction here between the two words, 'He
.

·126 Nirayávaliyao आसाएमाणीओ। is ईरस्वादयन्स्यो बहुच स्यजन्त्य भुखग्दादेरिब परिमाएprofisit is. sig yam( PTETT 7:). They can be translated by tasting and eatring: तंसि दोहलसि विणिजमाणंसि, when that desire was not granted. ओमन्थियनयणवयणकमला, the queen whose locas-like eyes and face were withered ( Bahtera ) एयम? नो आढाइ नो परियाण, neither does she Honour the words nur pay heed to them. We come across this typical expression very, often in the canonical literature to express dis-inclination to disclose one's opinion. Page. 10: 3446ta et ofte uterg?, Am l' not fit to be informed of ( yonr ) inner motive ? Att does not reveal her desire, perhaps, out of shame. Bur she has to reveal it when she is pressed by her loving husband twice or thrice, ops of 373fETETTA अहान तव दोइलस्स पपत्ती भविस्सह. I shall so exert as your desire will be satisfied. उप्पतियाए य वेणयाएँ करिमयाए 2 afimfarirga, by intellect derived from very birth, acquired by discipline, by practice, and by experience. This is a fourfold division of intellect, STÅ 73474 T 1847, ways, means and method. Page. 12. 213). BTS AO FI AZT 4 forit Bring from slaughter-house flesh, blood and blom dder, Abhaya Kamar is very much noted for his ready-fit, farsight and superb genius. He was ·Notes, 129 r. also: 4. dutiful sons. He wanted, anyhow, to relieve his father of this, new, trouble and therefore he hatched a plan according to which he ordered his confidential servants to bring fresh flesh, blood and bladder from,a,slaughter-house, which, acgord.. ing, ip previous; undetstanding with his father, he placed: on his father's belly and began operation: while, the gpeen; was, kept behind the curtain, lo see the operation with her owneyes andiget assurance for herself. In this way, the queen's desire to, taste her husband's Aesh was satisfied while really. speaking cbe flesh was ofi*some animal. This is how Abhaya tided over a difficulty. Syafaat, ate, the commentator श्री चंद्रसूरी takes अपकप्पिय to mean आत्म- 48, It- means he puts it in his vicinity. सेणिय रायारइस्तिगयं सणिग्जसि उत्ताणयं निवजावेइ, he asks the king of to lie down on his back on a secret bed: He then spread the filesh and the blood on the belly and covered them by a bladder. And after that he wrapped all those by a cloth. to देवी उम्पिं पासाए अवलोयणवरणयं ठवावेद, he got queen चेलणा' to be seated on a palacé so as to have a good look at the operation, that spaagitur, the king shows a pretended swoon. Page.. 13. पुव्वरत्तावरत्तकालसमयसि (पूर्वरात्रापररात्रकालसमये) exactly at midnight, a, heto. Queen Sotto ·1 1287 Nirayavaliyao thought that the offspring must be of a wicked character because it produced in her a desire to? devour the flesh ofits father. Therefore she wished. that the child should not see the light of the day and hence she tried to secure abortion. Page, 14, gaztezyfő ersntatif 371179, he blamed her in strong and mild terms. उच्चावयसवहसावियं करेइ, he gave her oaths of various types to ensure child's safety. SpritEGFEST! Gasftaggt gaat afat Et , the tip of the finger was hurt by the ( sharpedged ) feather of the cock, Page.15.टिइवडिय (स्थितिपतितां कुलझम यातं पुत्रजन्मानुप्यानम्) Hereditcry custom of Birth-day celebration. There are many other customs als such as GOGAT (observed on the first day ), tai tilat (observed. on the third day when the moon and the sun are fret shown to the child ), afiat (observed on the sixth day), and RIATECU ( observed on the twelfth day ). 274 or fffah ( birth-day cele. bration ) was observed annually on th: dale when the child's birth might have taken place. " fora fet, prince was named afore as the tip of his finger was cut off by the cock's feather. JN DE...... anggit 41el,. He was given gifts of eight articles of every best thing just as,degare was given cight als of unfrought gold, eighi 5s of wrought gold etc. etc. For further details see page 38 of हाताधर्मरचाहग (आगोदय समिति edition ). 17 ·Noirs 129 Page. 16. Strange for a fenfit , commenttator of een gives folloring meanings:- अन्तरं अवसरं, छिद्र अपवार, विहं विजनत्वं ( see page 81 bf शातधर्यकमाङ्ग, भागमोदय समिति edition ). श्री चंद्रसूरि the commentator of faeto seems to sapport the above interpretations of student with this difference that he takes farfer to meah अल्पपरिवाराहीनि, अन्तर also means weak point in charactér feu is also used in the sense of blemishes in character in Miriam But these látter meanings will be rather unsuitable here as we know that it would help aforer very little if he went ou simply finding bad craits of character of so mighty a king as afore with the intention of getting rid of him. So muda's interpretations which are supported by the coinmentator of Barato will suit the context here. They will, then, mean opportune momeats, side-doors, and solitary places ( Where fara can easily do away with the king and consequently ascend the throne ). Page. 16 , immediately. Its Sanskrit equivalent al as given by Pandit Hargovindas in quartiere is doubtful. It is not used in the sense of cta also. At the best it is a word meaning immediately. Page. 17. gitaratu ciitä, one füfiò cherishes és ·. 430 Nirayávaliyao treme affection andlove. तए णं से कूणिए गय...स्ते ? चेलणा, the mother of afora, did not well receive her son कूणिय, when the latter came to pay respect. to her. She stated as its reason the imprisonment of सेणिय by णिय whereupon the latter said that he was forced to do so as his father king a fora wanted to murder him, beat him, imprison him, insult him. This was, of course, a falsehood. In order 10 prove his fears groundless and to empha. size his father's love for him, sunt related to him the whole history ſrom pregnancy-desire to cock-feather incident. This set him repenting and rectifying his error as we shall see furtheron. iܕ दुआ ण, अम्मो,.........पहारेत्य गमगाए. कूणिय now repents and confesses that he did very bad. He then went to unfetter his father taking an axe with him. His father sees him with the axe and anticiparing some fresh evil ends by taking a deadly poison. The 3rd. per. sing. Past Tense of TT with a to resolve. गमणाए is गमनाय, similar to सवणए, BETE. PRETTY Bastera, (SK spartneriat ), one 'seeking that which is never sought for by any, 'that is, a seeker of death, faftiffiaftafay( SK A Ariata) unmeritorious and shameless. (SK 55+*77 ) by disgraceful killing. Ersoysi fad, deadly poison that tears asunder the plate, ·Notes: 131 . Page. 18. to gruntvila;. its virulent action began after a year (forty-eight minutes). Here मुहूर्त simply means short time. निपाणं, निच्चेहूं, Hafcat*, , breathless, motionless, soul-less, and fallen, anguitos pequutui, by one'who is unfortunate and who has not done meritorious deeds in past. Figure 3 after रोयमागे stands for रोयमागे, कन्दमाणे, and विलवमाणे, डढीसरकारसमुदएगं नीहरणं करेड, he performs his cremation-ceremony with great pomp and reverence. व चंपानयरी.........होत्या, कूणिय was nov 'full of repentance so much so that he did not even endure the unpleasant sight of the seat of his father's tragic death. So in order to have a change of place and consequently to froget the misery he took to चंपानगरी, Page. 19. ag of AF TEE SHIR.... Raw, the whole story runs as follows:-King dfire had two excellent things namely 176T! ( (SO called as 'ic had curves at eighteen points ) and copicoft ( so called as it was always in rut.). They were severally as costly as the whole of his kingdom. dfore thought to entrost aforer with kingdom and two of his sons and fan who were the younger brothers of story with a and Trades respectively.' ..हारे पुव.

·132 Nirayāvaliyão He actually gave से यणंग and अहारसर्वकार to इल and fat but he could not make over tbe throne to setora da's we know he poisoned off himself before he could do the same. After afort's death, fire assumed kingship and turns, fare enjoyed with interest and strainer. This enjoyment of an and farm was not put up with by maradt a beloved wife of afora who tauntingly retorted " कर्णविपलग्नकृतोऽतोऽयमेव कुमारी गंभी तत्वतः, न त्वं, यस्येदृशा विलांसाः " He was thus insti. gated by eat to have those two excellent things. King love then begged and face of those things upon which they said that they can part with them if half of the kingdom was given to them. alore did not agree to this. als and in being afraid of gross went to the shelter of their maternal grandfather ist. tot requested to hand, over the princes but he did not as he saw that fora was on the wrong side. Thus a battle called रहमुगल arose between them. Pagt. 21. ## srafalatot, without informing me. hora, as he sras then the reigning king, must have expected that are should seek his perniisidn before leaving his kingdom. Ganti music on TTS पहार र पेसित्तए एवं संपेहेर, he intends to send the messenger for the excellent elephant am and eighteen curved necklace. Note that aferrel a form of Infinitive of Purpose ) has got two' objects.

·Notes 133 Page. 22. जहा चित्तो, this चित्त figures in रायपसे- गियसूत as a messenger sent by the king of वेतांबो to जितनु the king of धास्ती. जद चेव गं.... ..987, T had given shelter to falan only because his case was quite just and appealing. He argues in the same way and wants the messenger to tell, his master that a giit ( of Amuss and ETT) given by afort to fares was the latter's sole property and ag such is indivisible and if he at all wants to have these two things he should also think to part with half of his kingdom for वेहल. चेहग also conveyed through the messenger that fora bore the same relation to him as did ac and at should be supported as his case was justifiable. agngt Sterre, a chariot to which were hung four bells in four principat directions. सुभेहि वसहीहिं pruefa, with fine temporary rasidences ( tents and pavillions ) and breakfasts. Page. 23. for at for me. ..समुप्पा, कूणिय forwards a counter-argument saying that whatever precious gems bappen to be produced in the country belong to the king who succeeds. These two things were the products of सेणिय who is succeeded by me and therefore they should nature ally belong to me. रायकुलपरंपरागरं ठियं, a convention which is banded down in regular succession in the royal family.

·134 Nirayāvaliyão Page. 24 सालीए नयरीए चेडगस्स रनो वाभेण पाएणं पायवीढं अक्फमाहि । अक्कमित्ता कुन्तग्गेण लेहं पणावेहि, throw away the footstool (on which the king while sitting on a throne usually puts his feet) of 3+1, the king of aumit, by your left foot and having done so · give him (my) letter, fixing it on the edge of your spear. This method seems to have been adopted by the messenger, after instructions from his master, with a double purpose when every means is exhausted to effect compromise. This will either excite a king to accept the challenge or will calm him down for ever. This is a final measure adopted. पणाधिसा आसुरत्ते (जाव) मिसिमिसेमाणे तिवलिय forzafa para eles this is the external sign of the internal wrath, ga of Ari faraoista.........899, this is the honour done to you by me ( while speak. ing these words the messenger salutes the king ) and here is the order of my master (while speaking these words he throws away the rootstool as ordered by his master ). As an ordinary man, the messenger does re. cognize the mighty personality of the king and consequentis offers his respect but as a messen. ger he has to do (here, to throw away the foot&• tool) what he is wanted to do by his master. अराधारियं भसंमाणियं यं वदारे निच्दुधापा, he dismisses the mesgenger from a side-door, unselcomed ·: Nots- 135 and inhonoured. het certainly received welf the two messengers who were formerly sent him. Third time he also paid the messenger in the same coin. This indirectly means that be has whole wheartedly embraced the chellange thrown by foret. Page 25. तं सेयं खल, देवाणुप्पिया अम्हं चेडगस्म रनो अत्तं fazlicnic, it is good, oh you beloved of gods, if we march agaist (declare war against ) 3. The आगमोदयसमिति edition has जुत्त for जत्त but it is not correct as it yields no sense. The reading to is accepted by strzelt in his commentary.. ailorer succeeded in exciting sympathy in his ten bro' thers. Bike Fiuzzi, it simply. means bere the pre-eminent elephent. It was called amid# (fit to be bathed) as it was bathed, unlike other elephants, before starting for war. This was the very elephant used always by the king when. ever he wanted to have a ride. It is called afh- De because his coronation (#7) also takes place along with the king's. Page 26. Two words मुभेहि वसहीहि and नाइविगिठेहि ale e are to be distingnished here, 499 really means pavillions or some such things designed to serve as temporary dwelling place अन्तरावा really means a short balt or & stay before a long stay (674ra). These halts were pot protracted' ·136 Nirayayaliyo that is to say they broke their march aſter crossing a certain area fixed beforehand in their daily programme. नद मलई नव डेच्छई, these kings of कासी and कोसल were the allies of king चेडग, पेडग himself was very strong. Still, however, he depe aded very naturally on his allies also. In some respect it is customary also to take the advice of such allies. 761 took their formal consent though he had already accepted the challenge. Page 28. turut serea, they fight on the battlefield ( to win victory ). Ámfavně celo with shields fastened to the hand, info is a bit word. ओमारियाहि उपघण्टाहि, (प्रलम्बीकृताभिः उपप्टाभि.) with the small thigh-bells hanging dosa. रविसीइनायबोलकलकलरवेणं, with a high-pitched roar like that of a lion, a din, and a cry. egenante per HNYTT, making (the atmosphere) full of the roaring of ocean. नचन्तकवन्धवारमीम, dangerous on of a number of dancing trunks (of human bodies). Page 29. 81 7967!, the story of 799 will be found in Appendix I. मा याओ सरिसनामाओ, thers having their names similar to those of their account SODS, Page 31, 7 SETER, full description of AS- #1H is given in Appendix II. He was she 80s of बल, a king of हस्तिनागर, by his wife प्रमवती. अहमओ ·Notes 137 Tart, he was given eight articles of possible valuable thing. Page 32. Slogg etc, indicate the aumber of सागरोपमs during which the sons of काल and the grandsons of Arama will stay in the heavens called Wh, ur etc. respectively. Page 34, raTOTUOTTEIF, with four tho usands of smas gods. They are so called because they hold the saine status as Indra. There is only a difference of names between citas and Foto They can be roughly compared to modern ministers of the king, if we can compare with the king. It should be noted in connection with this that amongst gods also there is a caste wytem which ranges from Desvans (ar-47678) upto the members of Untouchable class (called falcata). Page 35. [faida zifir Brailgint, cognizing (the whole of Jambu-Darip) by his extensive arazit which is the third of the five knowledges pamely मति, धुत, अवधि, मनः पर्यव, and केवल. Difference between मति and भूत on one hand and अवधि, मनःपर्यव, and on the other hand is this that the first Orso are you because they are dependent on the sease-organs while the last three are obtainable without the medium of the sense-organs and therefore the last three are called . This di. fference, then, makes the first two knowleges in- ·138 Niraya çaliyão ſerior to the last three. It is further to be noted that मनः पर्यव more powerful than अवधि and केवल is the most powerful of all. So cognizing by safe does not mean that he actually saw it' with his own eyes but rather he saw it mentally with his मावचधु ard not by द्रव्यचक्षु the function of which is sírictly confined to the first two knowledges. There are many varieties of 7 with which we are very little concerned here. STET - 0718, the story of acara will be found on the fourteenth page of 7792foane ( manuscript form). Points meant to be conveyed here by FET RITA are his visit to HEZIT, his dignified procedure, preparation and paraphernalia, gazt, the whole tyn pical question pnt by stata to rarita will be found in Appendix I under भयवं गोयमे जार वन्दइ कूडागारसाला,' this patent example is very much resorted to by the autbur to illustrate this phenomenon of entering of the divine prowess into the body of its possessor. This question has its origin in this fact that when it came to pay respect to Al he was just in the frame of an ordinary human being that is to say that divine prowess which gods generally possess was given up but when the god left agraire, that very divine pro- Wess entered the original home, the god's body. Seizing this wonderful phenomenon nan asked ·Notes 1392 Refit to explain the entry of the divine prowess fararet) into god's Lody. Just at this time parate explains this phenomenon by a ficting example of FORT which runs roughly like this. Imagine a large house situated on a lofty summit capable of being entirely closed on all sides so much so that even the gales of the wind cannot enter it. Now imagine a crowd of persons just sitting in its neighbourhood. Now these persons accidently see a very very dense cloud ( clouds are often attracted by the moutains and therefore the students will now understand the propriety in selecting a house on the summit and not any other house) just about to rain cat and dog. Seeing this cloud they took to that house on the summit which was a sheet-anchor. Exactly like this entry of the people the divine profess entered the god's body. Summic-house is to be compared to the god's body and the crowd of persons to the divine prowss. It means, to be brief, that the divine propress can leave and enter its original home after the fashion of the crowd of persons who could leare and enter the summit house. For details student can refer to the conmentory of अमरदेवमूरि on हातधर्मस्याङ्ग on (आगमोदयसमिति edition ). जहा मापन्दो, मानन्द is one of the tea ideal laymen (19119ees) mentioned in page ISO ·140 Nirayavaliyão उवासगदसाओ. पुरिसादाणीए, one whose words are whally Accepted, honoured and executed by all. This quality is a result of one of the pantas called भादेयनामकर्म, It is especially reserved to पानाम in canonical books, though all the dates are more or less पुरुपादानीय. फत्तोओ सेठी and गादत्त are the typical laymen figaring in het XVIII, and XVI respectively. Page 36. Faufatal got ( opp. to arafequrum? ), the fruit of any finally results in getting emancipation, mediate or immediate, for the agent. fatrezervos (amos violated in certain of its part) commits the agent to some such condition in which no facilities for practising Statues are avai. lable. It involves him in a moral lapse which consigns him to a perpetual fall from which he rises not without great spiritual effort. drauf जेसि देवसंतरिए, here देवसंतरिय is not in the Nom. Case and as such cannot mean ** clad in divine garment." It has got rather an adjectival sease qualifying देवशयनीय. It will be, then, देवाप्यांतरिते देव शायनीय meaning “on a divine bed coveloped (italia meaning situated at some distance hence covered or enveloped) by a carta a divine fara ment (a rough form of net). Gods take their birth in the hollosy space beisseen 9 and ·Notes 141 quáfa ( quife ) is fulness of faculties such as good power of digestion (NFC) etc. , (sk befestista:), iHere were no pupils with समिल, सण्डिय is not to be understood as दण्डित and विहूंग as विधेय It is possibly खडिकविहीन खंडिक is a sanskrit word meaning a pupil. जत्ता ते मन्ने, जवणिज है ! सरिसक्या, मासा, कुलल्या, एंगे मन · this typical series of questions is also employed in the dia. logue between यावच्चापुत्त and शुभसन्यासी in the story of सेलग (हातधर्मकपाडगसूत्र) सेमिल belonging to anather religious creed wanted to defy ph by asking double-meaning questions Here in our text the reading is rather misleading as one is likely to take सरिसवया and म in the same case But it is not so. सरिसवया ते 'मन्ते किं मक्खेया अमक्खेया? एवं मांसावि कुलल्या वि भाणियव्वा and The fourth question is एंगे मव बणेगे भवं etc! So in our text we have to put comma after'e 1937, 'ATAT, Forset thus "embodying in one sentence four que tions, this does not want to say that is afetadi, bi an, bi giorno What he wants is to prové a liat by employing double-meaning 'words. Thus then he asks i as to whether सरिसवय is मध्य or भमेश्ये, he expects Grily oile agwer from that such as tett is or ofte is . So he wished to controvert 1978 "When the latter moald isay सरिमय is by fetorting that often (44** friend) is never 7 teatable) because it meant a ·Notes 143 मवयवाना चात्मनोऽनेकश उपलथ्या एकत्वं दुपनिष्गनीति बुद्धया पर्यनु. योग द्विजेन कृतः। यावश्छमात् 'दुवे भव' ति गृयते। वो भवान् इति च द्वित्वाभ्युपगमे हमकवविशिष्टस्यायस्य द्वित्वविर्गेधेन हिवं दुपविध्या- माति बुद्धया पर्यनुयोग विहितः । अत्र भगवान् स्यादादपले निखिल. दोपगाचरतिक्रान्तमवलन्त्र्योत्तरमहायि-एकोऽप्यहं. कयं ? द्रव्यार्यतया जीवद्रव्स्वयकवात् न तु प्रदेशार्यनया, प्रदेशातया ह्यनेम्वात् ममेलवा -दोनामेव खापलम्ने। न वाधकः ज्ञानदर्शनार्यतया कदाचित् द्वित्वमपि न विरुद्धमिवन उक्तं द्वावन्यई, किं कस्यापि समावदनानेकपात्वं दृश्य- वे तया-ि-एक हि देवदत्तादिपुरुष एकदेव तत्तदपेसया पितृत्वपुत्रत्वना- -हन्यत्वमातुलत्यमागिनेयवादीननेछन् स्वभावान् लभते । 'तहा अखए अब्बए निश्व अवहिए आय' ति यया जीवद्रव्यस्यैकत्वादेवसथा प्रदेसार र्यतसहियेयप्रदेशतामाश्रित्याशया, : सर्वया प्रदेशाना क्षयामावाद, तयाऽव्ययः क्रियतामपि व्ययत्वाभावात् , अमडलंययप्रदेता हि न कदाचनाप्यति, अटो व्यवस्थितत्वानियताम्युपगमेऽपि न कश्चिद्योपः, इत्येवं मगरताऽमिहिते तेनाटेऽप्यानस्वरूपे तोषाये, व्यवच्छिन- संशयः संजातसम्यक्तः । सावगधम्म पडिजिता, "the duties of a श्रावक in Jainism are twelve in pumber; they consist of five •Anuvratas or lesser vows and seven Şikshavratas or disciplinary rows. The vows observed by monks are called mahāvratas and in contrast those observed by an upāsaka are said to be aty or les- In the case of the monk the formula of the vrata is sacrão pānārāyão etc. while in the case of an upasaka it is thulão panairāyão, etc. with reference to the first three fourth voy of the monk is savvão mehunáo, -8er. Fows, The ++1 ·Notes 145 VOWS Sämaiya,good conduct, nu?TTENFALTA Ugaia59:(2) desăvagāsiya; (3) Posahovavāsa, observing fasts on the 8th day, 14th day of each fortnight, and 15th day, i. e, che full-moon-day (Fortsit) and the new-moon-day (afe- **TEST). Thus the Jain layman is asked to observe six fasts in a month. and (4) atihisamvibhāga, offering charities to gaests ( atithi ) or to pious men of Jain sect, such as mooks, nuns, laymen and laywoment अतिथिसंदिमागे नाम मतिपयः साधवः साप्न्यःश्रावकाः श्राविकाच, पवेषु गृहमुपागतेषु भरमा अभ्युशनोधनदानपादप्रमार्जननमस्कादिमिरचयित्वा यथाविमवधि मनपानवनौषधालयादिप्रदानेन सदिमागः कार्य: To these twelve the texts always add as the last vor of the life a series of continuous fasts, fagmanager TOITUTETT, determined self-mortification by the last mortal emaciation. Note that the monk's vows are called sha; while those of a layman are called sta. The monk observes thege vows in an absolote, perfect manner, for instance, abstaining from doing injury even to so-called inanimate objects like 'stone' while the 'householder cannot practise them in sach a manner and is therefore allowed to lessen er limit the sphere of his obeservances. We are indebted for this explanation to Dr P. L. Vaidya. Page 39. होहडाइकच्चयं दम्बियं द्वारसमण्डं पदावेता, having got made the copper pors, Erying pro and 10 AS ·144 Niraya yaliyo e., absolute continence, while the same for 23 upāsaka is sadāra-samtose, limitation of sexual pleasure to one's wife or wives. The fifth vow of the monk is savvão pariggahāo, abondonměst of all possessions, but the same for an apāsake is icchavihiparimāns, limitation of one's desires and ambitions. With reference to the seven disciplinary rows we should bote that they are divi. ded into two classes again, three gunavracas and four siksāhyratas. The gunavratae are: (1) anatthadanda, unprofitable employment or indulgence in un profitable docupation; (2) dlsivvays, liditatioii with relerence to his moventents in a particular quarter, and (3) uvabhogaparibhogapamāna, linis tation as to Articls of use, such as food, driñk clothing etc. The difference between disivvaya and desivagasiya, therefore, seems to be that in digivvaya a person limits his movements to a particular quarter, east, west and so ons while in desão igasiya he limits. every day, the distance to be traversed in the quarter. The commentator means loy uvabloga objects the use of which can be repraed, such as, house, clothes etc; by pari. bhoga he means objects that can be used once only. such as food and drink; उपभुज्यते पौन:पुन्येन सेव्य इत्यु. पमोगा मवनरसनवनिशादिः। परिसुज्यते मकदासेव्यते इति परिमोग 67671994f*cafe. The four Sikshāhvratos are; (1) ·Notes 145 VOWS Samāiya, good conduct, araudiuar FATTOMTE459:(2) desävagāsiya; (3) Posahovavāsa, observing fasts on the 8th day, 14th day of each fortnight, and 15th day, i.e., the full-moon-day (gwranfeun) and the new-moon-day (sle-R797). Thus«the Jain layman is asked to observe six fasts in a month; and (4) atikisamvibhāga, offering charities to guests ( atithi ) or to pious men of Jain sect, such as monks, nuns, laymen and laywoinen, अतिषिसंविभागो नाम अतिपयः साधवः साध्व्यः श्रावकाः श्राविकाथ, एतेषु गृहमुपागतेषु भवरया अभ्युण्यानासनदानपादप्रमार्जननमस्कारादिमिरचयिन्वा ययाविभवशफि मनपानवौषधालयादिप्रदानेन सविमागः कार्यः To these twelve the texts always add as the last vow of the life a series of continuous fasts, putsaanapatid ang STENT, 'determined self-mortification by the last mortal emaciation. Note that the monk's yowe are called staa; while those of a layman are called syara''The monk observes these vows in an absolute, perfect manner, for instance, abstaining from doing injury even to so-called inanimate objects like stone' while the 'householder cannot practise them in such a manner and is therefore allowed to lessen er limit the sphere of his obeservances. We are indebted for this explanation to Dr P. L. Vaidya. Page 39. सोइकडाहकरछुर्य सम्वियं ताव समण्डं घावता, having got made the 'copper pots, frying pan apd 10 1 AS ·पत्था, 146 Nirayāvaliyao incense-stand to.be used by the ascetics. Taigi, 27- asceties staying on the banks of river Ganges, Their list as given there is important from this point of view that it records the classes of ascetics prevalent in those days .in the 6th century B. C. era is a misprint, for sms in the text Differing from the commentator धीचंद्रसूरी, We have adopted the reading areas which means that class of ascetics who hold certain big vessel or utensil in their hands (FATES ). The explanation गृहीतमाण्डाः for सालई by ar is - not satisfactory, far is from many meaning that class of ascetics who s eep on the ground. qufierazteko इडगालसोलियं कन्दुसोलिय पिव अप्पाणं फरेमाणा, making .themselves roasted, as if it were, in frying-pan (Tiny) or by charcoal sitting in the midst of five fires (.four in four directions and one of the sun above. ) 36 2037 qfitf544, keeping the hands al. ways up. दिखावहवालेणं तकोकमेणं, by that sort of ance in which the lasts are broken by the fruits etc. brought from the east on the first fast-breakingday, from the south on the second-fast-breaking-day, from the west.on the third, from the north on the fourth and from the east again on the fifth and so on and so on till the end of the penance. शळे अणिरिवतेगं, continuous fusts of two days breaking them on egery third day by the fruits pen- ·Notes: 147 are two etc in the manner described above. v. as is usu ally and mistakingly understood, never means fasts for three days. It means only and always' two fasts. In those days and sometimes to-day: also when a peson wants to observe two days' fast, he drops one meal (that is he takes his meal once only) on the days preceding and succeed., ing. In other words he drops six meals in all and therefore it is called 5 (47) which means complete two days' fasts. Page 40. सरय and भरणि kiąds of wood the mutual attrition of which produces fire. They were the old substitutes of the modern matches, Page 41. oforezam does not mesa 'keeping momentarily awake." It is likely to be so misunderstood. The word, as it stands, can yield that sense, but it is not supported by tradition and something like " short notes"). It me ans a vigil or wakefulness observed specially to brood over the ephemeral ( fatet ) nature of this world. There are many types of vigils (met called कुहम्बजारिया, धम्मजागरिया, अगिचभागरिया etc.. Page 42. पुथ्य मंगहए य परियायसंगहए, (sk: पूर्वसंगतिका afgántaa:) a friend of my infancy and a friend in my monkhood, foal, this fara was formerly a king but he 5 ·148 Nirayavaliyão cook to initiation at the hands of Arrate afterwards and again he reverted to an ascetic's life just like सोमिल. This topic is dealt with in भगवतिसूत्र (11, S.) Page 46. 6793to opie, parte as complete or full as mait. As much of stogenic as is capable of being cognized by $$17a ( perfect knowlege) meaning secondarily the whole of it because it is only asia that is able to visualize & thing in its uttermost comprehensiveness and in all its trufas. Page 47, 51954karar, mother of knees and elbows, fondling kiless and elbows in stead of children. Efterefirarst etc. describe some of the rules of nuns (and monks also ). They must be well-regulaced in their movements, speech, search for food, receiving and placing their accessories and lastly in going to privy, making water, spitting cough (44, ees is not derivable from ta). removing, dirt from the body and in cleaning nose, Page 48.qiyefiat etc is one of the Trinty of Right Activity. They should be very careful to check the mind from going astray, to restraint speech, and to control body (bodily organs). Paraty etc. SET asks the nuns to give her certain magic charm or ·Notes 149 incantations, some emetic (24), purge, enema, herb or drug which may enable her to conceive and give birth to child. This records, in a way, a social custom prevalent in those days. In our modern society also a knowledge of the abovementioned things is believed to be possessed by 80-called saints, ascetics, and houseless beggars. Page 50. gflascharffor fra, a palanquin carried by thousand men, ? Page 51. wyfiy isti, plucking out five handfuls of hair, era o no etc, this is a stereotyped passage to be uttered by the candidate for initi. ation before preceptor. It is to this effect:-"Oh! revered Sir! this world is 'on fire which is in the form of old age and death. Therefore I wish to reuounce it. Just as & man, seeing that his house is on fire, brings out costly articles from it with the only intention that they will be hel. ping him in his remaining liſe, in the sanie fashion oh revered Sir! I have come here before you bringing with me my dear soul from that worldly fire with a sole desire that it will, it rightly disciplined, entitle me to emancipation, This is, so to say, a sacred assurance, given to the preceptor, of the candidate's non-attachment towards the world and a keen desire to practise 12 ·150 Nirayāvaliyao monkhood, horsoever it may be beset with diffis culties. Page 52. gute STUTT Bagſ, make a confession of this sin (as confession to a priest is ne. cessary for salvation.) Page 53. Tocar etc there is also another interpretation of this word different from one mentioned in the glossary. It is tart, one who ensnares one's self iu karmic bondages by violating rules prescribed is called tort (974). Here Ha ensnared herself in karmic bondage by fondling children of others which is prohibited for the nuns and monks, Page 54. faza ferenitat, educated (faqat), and matured ( ofta att ) to enjoy worldly pleasures. तेलकेला इव सुसगोविया, she was carfully looked after like earthen dot for oil. The commentator says:- तेलकेला सौराष्ट्रप्रसिद्धो मृन्मयः तैलस्य भाजनविशेषः This earthen vessel for oil was rather bottomless and hence difficult to be handled and so was she. Page 58. मासियाए संलेहगाए सहि भत्ताई अणसणाए छेता, cutting off sixty meals by fasts lasting upto one month. It is called मासिकी संलेखना or मासक्षमण, सजेसना means emaciation of body aud passions by physical and mental penance, cf, 87722htt's comment: शरीरस्य जीवस्य च तपसा रागादित्रयन च कृशीकरण संखेसना. सेसनम .

·-Notes ! 151 1 1 text (remaciation) is one of the means, I in medical science, to decrease the Page 62. पडियपुरत्यणी वरगपरिवजिया, with fallen and fabby bosóm and given up by suitors. Page 64. paraf is a misprint in the for transferDiffering from the reading of AUTमोदयामिति edition of निरयावलियाओ, we have adopted the reading: Ficarferat which is the only fitting reading here. etteastferat will mean articirafa hit one who cherishes extreme disgust for the body. This is according to Jainism, a qualification because it believes that love for the body will interfere with love.. for Boul. And therefore there is allotted a distinct and exalted place to stan.( in which it is to be conteplated that this body is impare, full of filih and, dirt and po love should be cherished for that) --which is one of the itwelve H19. So istraz will be raiher a qualificatiou:in the case of a आर्या and it is not wanted here. श्रीचंदपूरि has not commented over the word and therefore it is difficult to infer what reading he would have preferred. ftalateer is one who spoils the character (of a nun) by beautifying the body in a manner which is against the law. In this way this reading is quite fitting here as a had begun beau- + ·152 Nirayávaliyão tifying the body. Moreover this very word is used in connection with सुकुमालिका in the अपरकंका chapter of my 90/6, 'It will not be out of place to quote atatelor AreaR'S classification of monks and thereon: gersangat pas afat: llveit Frantsieta: reze over it runs as under: नैन्य प्रति प्रस्थिताः शरीरोपकरणविभूतानुवत्तिन ऋद्वियशस्कामाः सातगौरवाश्रिता अविविक्तपरिवाराश्छेदराबलयुजा निर्मन्या बकुशः। Page 66. 14urtanylegalact, with its summits reaching the sky. donant of those strong in the three worlds. Page 68. Eritforen mit, a drum used to assemble the public. e que, forty hands in height. gfletzunan, surrounded by a multitude of men. TT (sk. 197) meansa net or a multitnde. Page 73. rent (sk. yaria) is a part of the book containing a number of chapters. permanent (ek. निक्षेप) is conclusion. उक्खेरओ (sk. उपक ) is the introductory portion. 379 (sk. 3216) is a part of the chapter.

·The Last Five Upāngas
together called
Nirayāvaliyao'
Expounded in firo sections
Each of the first four comprising ten
lectures, and the last twelve.
First Section
called
Nirgāvnligão
Kappiya
(Scries of persons
(Tho Basis of a
who went to hell)
series of texts)"
OT
First Lecture
The Story of Kiln & his step-brothers.
1. At that timo and at that period thicro
yag a town anmod Rayagihs which was
1. Nirnynyaliy ſo is the tile giren to thin Innt firo
Upangne out of the twelve Urangas in the Juin Canon.
In fort Niraytiraliyño' is the title of only the first
out it the lips opringer, but the whoir collection in
piron the common Nano 'Niraz ovaliin' trouen It fotinn.
as thim taronal tit'n ohry, the Kaptis i of the J}
the gr maining four Urõngas.' Nirayávaliy in' would

·2 The Last Five Upingas [ I. Lect. 1. prosperous well-protected and happy.s In it there was a temple named Guñasilaa (ils description is to be here supplied), an excellent As'oka tree and a big slab of stone lying on the ground. 2. At that time and at that period Ajjasuhamma, the disciple of the Ascetic, the blessed Mahivira, who was a houseless monk and who was possessed of the know. ledge of the previous birth (he is to be desmaan 'the Upangas with Nirayīvaiiyão as the basis i. . the last five Upãngas.' Accordingly it is divided into five sections respectively called (1) Niraya yaliyão-The verirs of persons who went to Lell, or Kappiyə-the Basis, (2) Kappavadim sigā or the appendix to Kappijá, (3) Popphiya or noother appendix to Kappigã (1) Popplachula-an appenpix to Pupphiyū (or the papila of Popphachulas ) and (5) Vanhidasã or the ten ( dass ) chapters on the rsois ( though in reality the namber of chapters is twelve ), 2. Kappiya or the Basis is a sab title of the firat Y'agga or section of the present text so called because it forms tho Kalpa,--the basis or the starting point in a series of texts. 3. Tho portions printed in tho italics are pot ia the original Prakrit tert, but have been added to facilitate tbm understanding. The portions enclosed within roand bra. ckets are rubrical directions to the reciting tonk reger ding the passages to be supplied by him from memory, sad cital from other sacred books of tho Jaia..

·$8.2-3.] Nirayivalipio. 3 cribed here exactly as Kesi, * down to) being surrounded by five hundred monks in successive order, while wandering on his religious journeys, came to the city of Riyagiha (the rest is to be supplied here, down to ) and having accepted a proper place for residence, passed his time in practising asceticism (and so forth). The assembly went out to hear him. The law was preached. The assembly returned. 3. At that time and at that period the houseless monk named Jambų, the disciple of the houseless monk the venerable Subamma (Sk. Sudharma), who was possessed of a symmatrical and well-built body (the rest is to be supplied here, down to) holding contracted (in his physical body) the vast mass of the flash (as a reward of his penance), lived in the vicinity of the reverend houseless monk Suhamma with his knees up (and so forth). Thon that Jambû with a desire to know (and so forth, down to) waiting upon him spoke thus: “ Venerable Sir, what has been expounded as the purport of the Upingas (i e. the last five Upångas together called Nirayivaliko) by tho Ascetic, Lord Mahav'ra, • Kesi was a disciple of Lord Tåroli salatın, the 23rd Tirthankara of the Jains. * ·4+ 4 The Last Five Upingas (1. Lect. 1. (and so forth, down to) who has obtained emancipation ? 4. Then Suhamma replied : Truly, Janıbu, the Venerable Ascetic, Lord Mahā vira, (and so forth, down to ) who has obtained emancipation has expounded the five Vaggas -Sections of the last five Upingas. l'hey aro as follows: (1) Nirapăraliyao; (2) Kapparadinsiyão; (3) Pupphigio; (4) Pupphchülislo and (5) Vanhidasão." 5. Then Jambi asked: If O Vonorable Sir, the Ascetic, Lord Mahavira, ( and so forth, down to) who has obtained emancipation, has expounded five Sections of the Upangas viz. (1) Nirayivaliyło down to (0) Vanliidasło, how many chapters, then, Venerable Sir, has heen oxpounded by the Venerable Ascotic, Lord Jahivira, (and so forth, down to) who has obtained emancipation, of the first section of the Upingas called Nirayavaligio? 6. Then Suhamma replied: "Truly, o Jambù, the Ascetic, Lord Nahivira, ( and 90 fortlı, down to ) wuo has obtained emancipation, has expounded ten lectures of the first soction of tho Upingas called Nirasiraliglo. They aro ng follows: (1) Kila, (2) Sukils, (3) Díahikala,(4) Kaſla, (6) Sukanhn, Also (6) Mahākanha, .(7) ·SS.7-8. ] Nirayâyaliyio. 5 Virakanha should be known. Also (8) Rimakanha and the ninth (9) Senakanha And the tenth (10) Mahasenakanha. 7 Then Jamoli asked: If, O Venerable Sir, the Ascetic, Lord Mahavira, (and so forth, down to) who has obtained emancipation, has expounded ten chapters of the first section of the Upõngas called Nirapiyaliyło, what, then, 0, Vonerable Sir, has tho Ascetic, Lord Mahlvira, (and so forth, doiyn to) who has obtained emancipation, expounded as the purport of the first chapter of the Nirayavan liyao? Then Suhaima replied: "O Jambli it is as follows:- (8) At that timo and at that period in this very contineat of Jambûddiva in the, country of Bhiraha, there was a city named champ, which was prosperous, well-protected and happy. In it there wis a templo named Purnabhadda. In that city of Champ. there was a king named Kaniya, the son of king Seniya (Sk. Shronika) born of bis chief queen Chellana, who was as powerful as the mountain Mahayı (and so forth ). That king Kaniya had a queen named Paumivai who was delicate (and so forth ). In that city of Champs there was a queen named Kali, wife of king. Soniya and the junior step-mother of king ·6 The Last Five Upingas [I. Lect. l. Kiņiya, who was delicate and so forth, down to) possessed of beautiful form. That queen Kali had a son naned Kala who was delicate (and so forth, down to ) possessed of beautiful form. (9) Then, once upon a time that prince Kala, comma'nding the eleventh part of the army formed in the shape of an eagle with three thousand olephants, three thousand chariots, three thousand horses and three crores o foot-soldiers, joined (lit came in ) the Rahamusala battle (name of the battle between Kaniya and Chedaga ) in the company of Kaniya. 10. Then, at a certain time Then that queen Kili was keeping awake on account of family affairs a thought of the following description (and so forth, down to) Occurred to her :"Truly, my son, prince Kila, has joined the balllo in an arny constituted of three thousand elephants (and so forth as above). Methinks whether he will conquer or not? Whether he will remain alive or not? Whether he will be defeated or not? Whether I shall see the prince alire to-morrow or not! And being, therefore, depressed at heart (and so forth, down to ) she began to broot oper. "At that time and at that period the ·SS 11-12.) Nirayivaligio 7 Ascetic, the blessed Lord Habisira, arrired there on & religious visit. The assembly went out to hearhim. Then a thought of the follo17- ing description (and so forth, down to ) occurred to that queen Kali who got the intelligence of this erent:"Truly, the Ascetic, the blessed Jahivira, vanders on his religious journeys in due course. Therefore, it is, indeed, a great fortune ( lit. fruit) to learn plenty of things from a great ascetic like him (and so forth ). Therefore, I shall go to the Ascetic (and so forth, down to) and shall wait upon him, and shall ask of him the esplanation of the following description "; and baring thought so she decided to do so, and haring done so she called her family-men, and haring dono so she spoke to them:" Oh, you beloved of the gods, forthwith keep ready an excollent chariot meant for religious journeys." They did so (and so forth, down to they reported to her that her order was erecuted). 12. Then that queen Kali, haring taken ber bath and having performed ter daily duties (and so forth, down to)baring decora- ·.60 The Last Five Upingas [ 1. Lect. 1. and having done so she went out into tho outside anti-chamber to where the excellent chariot meant for religious journeys was, and having done so she asconded the excellent chariot meant for religious journeys, and having done so she, being surrounded by her retinue, passed through the midst of the city of Champ.i, and having done so she want to where the temple Pannabhadda was, and having done so she saw from a distance there the eight Prätiharyas or paraphernalia (consisting) of eight things as the halo of light etc, and the four Atisayas or excellencies of a Tirthankara, and having done so she stopped her chariot meant for religious journeys, and having done so she alighted it, and having done so she being surrounded by many (and so forth, down to) haunch-backed group of elderly persons, went to where the Ascetic, the blessed Mahavira, wag, and having done so she bowed down to him three times. And keeping standing she, with her retinue, listening to him, bowing down to him, with her face turned towards him and folding her hands to him svith i modesty, waited upon him. 13. Then the Ascetic, the blessed Maha- .vira (and so forth, down to) the recitation of the religious sermor to that great queen 2 ·SS. 11-12.] Nirayivalipio. 9 Kili (and so forth, dovo to she became a lay disciple of Mahīvira, and living in that faith obeyed the master's instructions. 14. Then that queen Kåli, having heard and listend to the law from the Ascetic, the blessed Mahivira (and so forth, down to ) having bored down to the Ascetic, the blessed Mahavira, three times, sho spoke thus : "Truly, Venerable Sir, my son prince Kõla has joined the battle Rahamusala constitutes of three thousand elephants (and so forth ). Will he, Venorable Sir, conquer or not? ( and so forth down to) shall I see my son Kila alíve to-morrow? 15. The Ascetic, the blessed Mabivira, spoke thus to queen Kali: " Truly, 0 Kali, your son prince Küla, while fighting into the battle Ralamusala along with king Kaniya with an army constituted of three thousaud elephants (and so forth, down to) and having all his eminent warriors killed, routed and dogtroyed and all his flags, banoors and embloms of the army fallen and making all the quarters destitute of light (by the dust raised by the army), has just como to a chariot to chariot fight, with his chariot in front of king Chedaga in the opposite direction. King ·10 The Last Five Upangas [I. Lect. 1. on Chedaga, then, sees the prince Kilà coming in his front, and having done go, and, therefore, becoming angry ( and so forth, down to) and burning with anger, he takes his bour into his band, and having done so be takes his arrow into his hand, and having done so he places it on the place ( on the how) meant for the arrow (i.e. he fixes his arrow his bow) and having done so le strings his bow 80 as to make his arrow reach as far as his long ears, and having done so and striking with one blour and killing by crushing he deprives prince Kalla of his life. Now as he has met with death, O Kali, you will not see prince Kila alive to-morrow. 16. Then that queen KAli, having hoard this account from the Asceiic, the blessed Malívira, and being greatly overpowered with great grief for her son, fell down with all her limbs on the surface of the ground producing a dhus, dhus' sound like & Champaka creeper being cut off by an axe. Thon getting herself composed after a moment that queen Kõli stood up by rising from her seat, and having done so she saluted and bowed down to the Ascetic, the ·SS 17-18. ] Niragiraliyio.. 11 blessed Mahavira and having dono so, she spoke thus: Venerable Sir, so it is, true it is, undoubtful it is, and quito right it is what you say;" and having dono so she saluted and bowed down to the Ascetic, the blessed Maharira, and having dono so she ascended that very excellent chariot meant for reli. gious journoys, and having dono so, sho vont into that very direction froni which sho camo 17. Then Reverend Goyama (and so forth, down to) saluted and bowed down to Lor Manivira, and having dono no ho asked him thus: “O Venerable Sir, whoro did princo Kila go and whoro is ho ro-born having met with death at tho timo of his surcca4c, being deprived of his lifo with ono blow and being killed by boing crushed by king Chediga while he was fighting in tho battlo Rahamugala with an army congtitutod of throo thousand olophants (and AO forth )1" 18. Then the Ascotic, the blogged Mahfi. vira, npoko thug to Goyama : Truly, o Goyama, princo Kila, having met with doath at tho timo of his surcoaso boing do-, prived of his life, by Chcdaga juhilo nghting ·12 The Last Five Upingas [ I. Lect.: 1. Sir, with an army constituted of three thousand elephants (and so forth), has become re-born -as a hell-being in the hell Homābha, in the foruth rogion Pankappabhā, with ten Sigarovamas' as the maximum duration of life. 19. T'hen Goyama asked: "O Venerable on account of what acts, what deeds, what acts and deeds, what enjoyments, what enjoyments and pleasures and what heap of eril karmas did priuce Kila, having met with death at the time of sur caso, became re-born as a hell-being in tbe fourth region of Pankappabhi? Then Mfahavira replied : " In this way, o Goyama. 20. At that time and at that period there was a king named Seniya in the city of Riyagiba who was as powerful as the mountain Mahayă (and so forth). That king Seniya had a queen named Nandă who was 1. Săgarovame, Sk. Sãguropamu. A period, meagored by the time in which a past sell, round in shape and one yojana (four miles) long, one yojana broad and one yojang deep, filled with minate bits of hair so closely packed that a river might be hurried over them without penetrating the interstics, conld be emptied at the rato of ons hair in a century, is what is known as a patiotama (Sk. palyopama). Tliis repeated ten kotis of kotis of times (ic, 1,000,000,000,000,000) is a Săgatopama..

·* SS 21-22.] Nirayáraliyao. 13 delicate (and so forth). That king Senica had a son named Abhaya born of his queen Nanda who was tender (and so forth, down to) possessed. of beautiful form, uell versed' in the use of four upāyas or expedients to be used by a king in overcominy an enemy viz. conciliation or negotiation-sāma, briberylāņa sowing dissentions (in an enemy's army ) -bhoya and an open attack (lit. punishment) danda (here he is to be described exactly as Chitta, down to) and who was mindful of the responsibility of the kingdom. That king Seniya bad a queen named Chellaņā who. was delicate (and so forth). 21. Then, at a certain time that queen Chellaņi got up from her sleep having seen a lion in a dream in a house of such description (liere the description is to be supplied exactly as in the case of queen Pabhīvai in the Bhagavati Sûtra, down to the dreamtellers were disinissed (and so forth, down to) Chellaņā, baring accepted bis words, entored her own palace. 22. Then once upon a time, when full three months of her pregnancy Tere over, this pregnancy-desire of the following des-

·The Last Five Uplogae (I Lect. 1.
cription aroge in tho mind of that queen
Chellani, * Blessed, indood, aro
those
mothors and so forth, down to) and they
havo achieved the real fruit of their lives
who satisfy their pregnanos-desire by tan
ting and sharing with others the flash of
tho folds on the belly of king Seniya having
baked, fried and roasted it together with
tine (and so forth, down to) 'passann' (a kind
of spirituous drink). Then that queen Cholland,
being unable to satisfy that pregnany-desire,
becarno omaciated, hungry-looking, devoid of
flosh, bent-down, pressed down in body, without
lustre, with her faco piteous and distractod,
possessed of a palo face, with her lotus-like
eyes and faco dosyncast, not enjoing properly
tho Bosors, the garmonts, the scents, the
farlands and the ornaments as befitted her,
appearing liko a lotus-garlrnd crushed with
thio palm of tho hand, haring the longing
of her mind shattered (and so forth, down to)
began to broad orer.
23. Thon tho personal maid-sorrants of
that quicer Chellani sax the quoond amaciated,
Pungty (and so forth, dosen to ) brooding
orcr, And having dono no toy sent to whero
king Seniya vas, and basing dono go thes,
taking their palms on their forehead (with &

·SS 23–24. ] Niraya valiyao. 15 circular motion and having folded them, spoke thas to king Seniya : " Truly, o lord, queen Chellaņi, whatever the causo do not know, has become emaciated, hungry (and so forth, is above, dosen to) broods over." 24. Then, that king Seniya, haring heard this news from those personal maidservants and becoming equally confounded, went to where queen Chellaņā was, and having done so and having seen queen Chellaņā emaciated, hungry (and so forth as above, done toj brooding over he spoke thus : "O you beloved of the gods, why are you emaciated, huogry, and so forth as above, down to) brood over? Then that queen Chellaņā did not pay hoed to those words of king Seniya nor did she take notice of them but re nained silent. Then that king Seniya spoke thus to queen Chellañă twice, thrice : “What, you beloved of the gods, am I not worthy of hearing this thing that you keep this thing as a secret ?" Then that queen Chellaņā, being tlius twice or thrice spoken to by king Soniya spoke thus to king Seniya :"0. lord, there is nothing which you are not worthy of hearing nor are you unworthy of hearing this thing. Truly, o lord, after my seeing that poble (and so forth, down to ) ·1 16 The Last Five Upingas [ I. Lect. 1. great dream this pregnancy-desire of the following description has arisen in my mind : 'Blessed, indeed, are those mothers who satisfy their pregnancy.desire by the flesh of the folds of your belly having roasted it ( here everything else is to be supplied as abore). Therefore indeed, 0 lord, that pregnancsdesire of mine being not satisfied, I hare become emaciated, hungry (and so forth as above, down to ) brood over. 25. Then that king Seniya spoke thus to queen Chellanå : "Do not, O you belored of the Gods, have the longing of your mind shattored and brood over. I sball so try that your pregnancy-desire will be fuifilled '', and having said so he consoled Chellap.i with those desirable, dear, loving, pleasant, breet, noblo, good, beneficial, ble: ssed, auspicious, fos but delightful and grace. ful words, and having done so ho wentaras from queen Chellad., and having done so ho went into the outside anti-chamber to whoro the throno was, and having dono 80 he sat on an excellent throne with his faco towards the cast and though repeatedly mo ditating for the fulfilment of that pregnancs cosiro, by many ways and means, making tide of the 'Four Talents ciz. (1) Intuitisc-' Autqueen ·SS 25-26.] Nirayisaliyao. 17 pattiki', (2) Disciplined- Vainagibi', (3) the talent acquired by practice- Karmaji' and (4) Dereloped talent or the talent acquired by maturity of age- Pärinimiki', and yet not getting app remedy, means or condition for fulfilling that pregnancy-desire and having bis longing sbattered (and so forth, down to ) began to brood over. 26. Meanwhile, prince Abbaya, haring taken his bath (and so forth, down to) hating decorated his body, came out of his palace, and having done so he went into the outside anti-chamber where king Seniya was, and saw king Senisa whose longing was not fulfilled ( anul so furth as above, down to ) and having done so spoke thus: “O father, on other occasions you become delighted (and 50 forth, down to) and possessed of a cheerful beart; how is it that to day you are sitting, as it were, with your longiog not fulfilled and brooding over ? Therefore, O father, if I am worthy of hearing this thing tell it to me exactly as it has happened, truly and without any suspicion so that I may carry out that thing. For a faller and detailed explanation on these "Four Talents Tryf often alluded to in Jaio books and the stories illostratiog them, refer to the notes on the same term in my Edition of Sirisiritāiakabă Part I, pp 9 to 35. 2 ·18 The Last Five Upingas (I. Lect. 1: 27. Then that king Seniga spoke, thus to prince Abbaya : "O son, there is nothing: which you are not worthy of hearing. Truly, O son, your jąnior step mother Chellni, aftercompleting full three months after her seeing that noble (and so forth, down to ) great dream, nou desires to fulfil her pregnancydesire of eating the flesh of the folds of my belly having fried it (and so forth ), Aud therefore, being not able to gatisty that dosire, Chellaņi has become emaciated (and so forth as above, down to ) broods over. And then, O son, though meditating upon the various ways and means of fulfilling that her pregnancy-desire I do not get any remedy (and so forth as above, down to ) brood over. 29. Thon that princo Abhaya spoke thus to king Seniya: “O father, do not be like ons whose longing is not fulfilled ( and so forth as abovo, down to ) brood over; shall so try that the prognancy.desire of any junior stopmo'bor Chellani will be fulfilled," and laving done so he consoled king Seniya by thoso desirable (and so forth as above, down to ) sircct words, and having donc so lo went to his own palaco, and having dono 80 110 called liis trustworthy, confidontial and rospoctauo mon, and bring su do spoko ·33 $$ 28-29. ] Nirariraliyao. 19 to them thus : "O you beloved of the gods, go and bring (lit. take ) the fresh (lit. wet) flesh, blood and bladder from a slaughterhouse. Then those respectable persons, being thus spoken to by prince Abhaya, and being, therefore, greatly pleased and having responded to him, went away from prince Abhaya, and having done so they went to the slaughter-house and took fresh flesh, blood and bladder, and having done so they went to prince Abhaya, and having done so and having folded their hands they offered him the fresh flesh, blood and bladder. 29. Then that prince Abhaya took that fresh' flesh and blood into his possession, and having done so he went to king Seniga, and having done so be asked king Seniga to lie down on a secret bed, and having done so be scattered the fresh flesh and blood on the folds of the bells of Seniya, and having done so he covered them with the bladder, and having done so be wrapped ( all these things by means of a bandage or a piece of cloth ), and having done so he got queen Chellant to be seated the upper palace so that she could have a good sight, and having done so he asked king Seniya to lie down just below queen Chellana in front of on ·20 The Last Five Updagas [I Lect. 1. her and in her direction, and then he pretended to cut the flesh of the folds of the belly of king Seņiya into bigger and smaller pieces, and having done so he got them to be put on a plate. Then that king Soniya feigned to faint, and having done so after a while he began to talk with persons. Then that prince Abhaya took the ( so called ) pieces of flesh of the folds of the belly of king Seniya, and having done so he went to queen Clellani, and having done so he presented them to her. Thon that queen Chellaņi Ratisfied her pregnancy desire by cating those (so called) pieces of the flesh of the folds of the belly of king Seniya liaving fried and roasted them. Thon that queon Chollani, whose prognancy-desire was thus satisfied, honoured and fulfilled, (lit. removed) lier foetus happily. 80. Thon at a certain timo shen it was mid-niglit a thought of the following descrip tion occurred to queen Chellaņā : "As this boy las devoured the pieces of the flesh of the folds of tho bells of his father even wbilo ho was in the womb, it is better rather to ojoct, to throw away, to drop or to destroy it." She thonght ko, and haring dono so sho desired to oject, throw away, drop or destroy ·Por SS 30-31. ) Nirayávaliyao. 21 that foetus by various means of ejecting, abortion, dropping and destroying a foetus but that foetus did not eject, nor fall, drop nor was destroyed. Then when she was not able to eject (and so forlh as above, down to) destroy that foetus by various means of abortion (and so forth as above, down to) and destruction, that queen Chellaņā being fatigued, tired, - greatly fatigued and dejected, bore that foetus in spite of her own wish, with great helplessness and remaining un. happy, miserable and distressed. 31. Then that queen Chellan.i, alter fall nine months of her pregnancy were over (and 80 forth, down to), gave birth to a tender son possessed of a beautiful form. Then the thought of the following description occurred to that queen Chellant: “As this boy has eaten the pieces of the flesh of the folds of the belly of his father even while he was in the womb it could not be known whether be, sben he gross up, will put an end to our family. It is better for us, therefore, to get this boy on & solitary dung-hill;" she thought so, and having done so sho called a glave-girl, and having done 80 sbe spoke to her thas: "O yon beloved of the gods, go and throw away this boy on a thrown away ·22 The Last Five Upingas [ I. Lect. 1. lonely dung hill" Then that slave-girl, being thus spoken to by queen Chollanå, having folded her hands (and so forth, down to) responded with courtesy to those words of queon Chellani, and having dono so she took that boy on the palms of her hands and having dono so she wont to the As'oka-grove, and Laving done so she threw that boy on a lonely duog-hill. Then whon that boy was thrown on a lonely dung bill that As'oka grove got illumined (by the lustro of the child ). 32. Then that king Seniya, getting tlie intelligence about this went to the As'okagrove, and baving done so he saw that boy abandoned on a lonely dung-hill, and having dono so he became oaraged (and so forth, down to ) and burning with anger took that boy in the cavity of his palms, and having dono so he went to queen Chollana and liaving done sobe ropeatedly abused queen Chellană with varied abuses, reprimanded her with various reprimands, in tho samo way throatened her with various threa: tenings, and liaring done so he spoke to her thus: "Why did you get my son to be thrown away on a lonely dung-hill!" and haring dono 80 le cursod her with various curses, and having dono so lo spoke to her thuy: "O ·1 SS 32-38.) Nirayiralijio. 23 you beldred of the gods, rear up this boy protecting him and taking caro of him in due 'course." Then that queen Challanã, being thus spoken to by king Seniya, and becoming bashful, áshamned and downcast, reponded with courtesy to those Tvords of king Seniya vith folded hands, and having done so she brought np that child in due course protecting him and taking care of him. 33. Nov the tip of the finger of that boy who was thrown away on a solitary dung-hill, was wounded by the sharp edge of cock's feather, which, therefore, used to discharge pus and blood every moment. Then that boy, who was overpowered with pain, began to cry with a loud noise. Then king Seniga, hearing the cries of that boy, went to him and having done so he took that boy in the carity of his hand, and having done so he put the tip of the finger in his mouth and having done so he sucked up the pus and blood with his mouth. Then tbat boy became happy, painless and silent. Now whenorcr that boy produced loud cries when orerpowered with pain, king Seniya used to go to that boy, take him in the cavity of his palms and used to put the tip of that finger (and so forth as abore, down to) that boy became happy, painless and silent.

·.24 The Last Five Upingas [ I. Lect. 1. 84. Then on the third day, the parents of that boy performed 'Chanda-gūra-darisanam' - or the rite of showing the moon and the sun to a ner-born child, and when the twelfth day arrived they gave the boy this name of the following description true to its meaning: "As the tip of the finger of this our boy, who was thrown away on a lonely dung-hill, was wounded by the sharp edge of the cock's feather, therefore lot 'Kuniga' (one with contracted finger, on account of the wound caused by the peacock's feather) be the name of this our son." Then in due course the 'Thiradiga - rito performed at the birth of a sonlasting for ten nights ( here his decription is lo ve giren esactly as in the case of Veha ( Meghkumira ) in the Niyaddhammakahko, down to ) passes his time happily in the upper palace. ( Here the presentation of gifts containing cight articles of every possible things to him is also to be described.) 95. Then at a certain time wlien it was mid-night (and so forth, down to ) a thought of the following description occurred to him : Truls, indeod, on account of the obstruction from king Seniga I am able to enjoy and protect this beautiful kiagdom myself. It is bottor, therefore, to 17 not ·S 35. ) Nirayiraligio. 25 tie into fetters (i.e. to put into prison) king Seniya and get myself coronated king;'laring done so he determined to do so and haring done so he awaited the opportunities, the weakpoints and tho drasbacks of king Seniga.. Then that priace Kuniya, not getting any opportunity, weak point or drawback of king Seniya, at a certain time invited the ten princes Kila and others to his own palace (lit. house ) and having done so le spoke to them thus:-" yon belored of the gods! on account of the obstruction of king Seniya we are not able to enjoy and protect this beautiful kingdom ourselves. It is better for us, therefore, O you belored of the gods, to tie into fetters (i.e. to imprison) king Senisa, and then divide the kingdom, the army, the cavalry, the treasury, the store-bouse and the whole country into eleren eguai parts, and to enjoy and protect the beautiful king. dom ourselves. Then those ten princes, Kāla and others, responded with courtesy, to those Tords of prince Kiniya. Then at a certain time that prince Kanisa found ont the weakpoint of king Seniya and baring done so ho put him into prison ( lite tied him into fetters ), and having done so he got himself coronated great king. Then that prince ku- U ·queen 26 The Last Five Upangas [1. Lect. -1. niya became a great king as poweoful as the mountain Mahaçı ( and so forth ). 36. Then at a certain time tbat king Kiniya, having taken his bath (and so forth, down to) and having decorated himself with all kinds of ornaments, went straight to queen Chellaņā with her longing shattered (and so forth, down to ) brooding over, and having done so he seized the feet of Chellang, and having done so he spoko to bor thus: "O mother, do you not feci delight, happiness, pleasure or jos that I enjoy and prolect the beautiful kingdom myself? Then that queen Chollanā spoke to king Krnica thus: "Oson, how can I feel delight, happines, pleasure or joy when you get yourself coronated king having put into prison king Seniya my dear lord and your revered father, who is fall of deep affection and love for you? Then that king Küniga epoko to queen Chellaqa thus: "O mother, king Seniya wanted to kill ine, to dispatch me, to imprison me or to banish mo. Then, how could he bo, O, mother, full of deep affection and lose for mo?" Then that quoon Chellang spoke to prince Kliniya thns: "Truly, Ogon, wlien full three months after your cntering my voidb were ofer tho pregnapos-desirs of the following des- ·* SS 36-37.) Niraparaliyło. 27 cription arose in me : Blessed, indeed, aie thoso mothers (and so forth as above, down to ) the personal servants ( and everything else is to be here recited, down to) and when you were overpowered with pain and cried aloud ( and so forth as above, down to ) you became silent. In this way, 090n, king Seniya is full of deep affection and love for you". 37. Then, that king Kîniya, hearing those words from queon Chellana, spoke to quicen Chellaņã thus: "Wicked am I, mother, that I have put into prison king Seniya, your dear husband and my revered father, who is full of deep affection and love for me. Therefore, I shall just go and cut off the fetters of king Settiya mnyeoll" and having said so he, taking an axe in his hand, began to go towards the gaol. Thon king Seniya saw prince Kaniya coming towards him, axe in hand, and having done so he spoke thus : "This prince desirous of seeking a thing not sought by anybody ( and so forth, down to ) and dovoid of nobility or shame, just comes boro with an axo in big band. Thereforo, I do not know by what igpominous way of killing he will put me to death ", and having said so he frightonad ( and so forth, ·29. SS 39-40.) Nirayavaliyio. Seniya with great pomp and show, and having done so he performed tho various worldly funeral rites. Then that prince Kiniya, being greatly overpowered with this montal pain, at a certain time went out of Röyagiha being surrounded by his harem as well as his retinuo and taking with him valuables, pots and articles of furniture, went to the city of Champā. Thero enjoying all (lit. collection) objectes of enjoyment in plenty he, in a short time, had his grief alienated. 39. Then that king Kíniya, at a certain time called the ten princes Käla and others and having done so ho divided the kingdom (and so forth, down to) country into oleron equal parts, anii having done so, he himself enjoyed and protected his kingdom. 40. Now in that city of Champă there was a princo named Vohalla the son king Soniya born of his wife Chellaņā and the younger brother of king Kaniya, who was delicato (and so forth, down to) possessed of beautiful form. Now when king Seniya was alivo that princo Voballa had had given to Hiro formorly treo pills of 2 scent-elopbant Soyanaa' (-ono which is always in rat) and a necklace called 'Arthõrasa-ranka ( 80 of ·on hig on his 30 The Last Five Upingas {I! Lect. 1. called because it had curves at eighteen points). Now that prince Vehalla, with that scent-elephant Seganaa and being surrounded by his harem and his retinue, passed through the midst of the city of Champã, and having' dono so he ropeatedly bathed into tho waters of the great river Ganges. Now that scentelephant used to take the queens on his trunk, and having dong so he used to place some of them on his back, some shoulders, some on his head, some tusks, some be used to tako on his trunk and then hurl them up in the sky, having. takon some on his trunk he used to swing them to and fro, he used to take somo in the spaco between his tusks, some he used to bathe in spray, and he made soine sport in various sports. Now many pooplo in the places where two roads meet, in tho places where three roads meet, in squares, in places whero four roads moet and in highroads, spoke and observed to each other thus: "Truly, O you beloved of the gods, prince Vehalla, with the scontolephant Seyanaa and being surrounded by his harem and his retin'e (and so forth as above, down to ) makes them (Vehalla's que903 ) sport in various sports. Therefore, this prince Veballa ·44 SS 40-41.) Nirajivaliyao. 31. truly, experiences the fruit of the royal sove: reignty but not-king Kliniya. 41. Then the thought of the following description occurred to his (Kiņiya's) que en Paumā vai, who got this intelligence (of Ve halla's enjoying pleasures with his queens): Truly, princo Veballa with his scent-elephant ( and so forth as above, down to ) makes his queens sport in various sports. Thorefore this prince Vehalla experiences the fruit of his royal sovereignty and not king Kliniya. Therefore, what is the uso of our having the kingdom (and so forth as above, down to) or the country if we have not got the scent-elephant Soyaſaga? It is better, therefore, that I should request king Kaniya about this thing", and having thought so she decided to do so, and having done so she went to king kiniya, and having done 80 she, with folded hands, spoke to him thus: Truly, o lord, prince Vehalla with the scent-elephant Seyanaa ( and so forth as above, down to ) makes his queens sport in various sports. Tlierefore, what is the use of our having the kingdom ( and so forth as above, down to) if yvo have not got tho scent-olophant Seyanaa ?" Then that king Kuniya did not pay hood to or listened to i

·32 The Last Five Upingas (1. Lect. I.
those words of queen Paumivai but remained
silent. Then that queen Paunīvai ropeatedly
( lit. every moment ) requested about that
thing to king Kíniya. Then that king Kiniya,
being repeatedly requested about that thing
by queen Paumivai, at a certain time, callod
prince Veballa, and having done so he begged
of him the scent-elephant Seyanaa and the
necklace Attharagavanka.
42. Then that prince Vehalla spoke to
king Kíniya thus: “ Truly, 0 lord, · king
Seniya had given to me the scent-elephant
Seyanaa and the necklace Atthārasavanka
while he was alive. Therefore I shall give
you the scent-elephant Seyanaa and the
necklace Attharasavanka if you will "givo
me half of your kingdom ( and so forth as
above, down to ) country. Then that king
Kûniya did not pay heed or care for those
words of prince Vehalla and repoatedly
begged of him the scent-elephant Seyanaa,
and the necklace Atthärasavanka.
43. Then the following thought occurred
to prince Vehalla of whom the scent-elephant
Seraſaa and the necklace Atthirasavanka
were often begged by king Kaniya
“ Truly,
king Kiniya is desirous of snatching away,
taking away and seizing from me the scent

·80 he SS 43-44 ) Nirayāyaliyão. 33 -elephant Seyaraa and the necklace Attha. razavanka. Therefore, as long as he does not snatch it away from me I shall leave the city of Champå taking with me the scent-elephant Seyaraa anci the necklace Atthấrasayanka, being surrounded by my harem and the retinue and taking with me valuables, pots and articles of furniture and shall take shelter of my maternal grandfatber Chedaga the king of Vesili; he thought so, and having done so he decided to do so, and having done awaited the opportunities and weak points of 'king Kiņiya. Then at a certain time that prince Vehalla came to know about am weak point of king Kíniya and having taken with him the scont-elephant Seyanaa and the necklace Attbirasavanka, and being surrounded by his harem and retinue and taking with him valuables, pots and articles of furniture, he left the city of Champi, and having done so he went to the city of Veskli and took shelter of his maternal grandfather Chedaga in the city of Vosāli. 44. Then that king Kaniya, getting intolligence about this thing thought thus: " Truly, prince Vehalla, without my know.

·34 The Last Five Upingas [ 1. Leot. 1. ledge, having taken with him the scentelephant Seyaņaa and the necklace Atthi. rasavanka, and being surrounded by his harem and retinue ( and so forth as above, down to ) has taken shelter under his mrternal grandfather king Chedaya. It is better for me, therefore, to send a messenger to negotiate for the scent-elephant Soyanaa and the necklace Atthirasavanka; and having thought so he called the messenger and having done so he spoke to him thus: “O, you beloved of the gods, go to the city of Vesili, and there having folded your hands and having greeted him speak thus to my maternal grandfather king Chedaya. Truly, O lord, king Kiņiya requests tbus: princo Vohalla, without my knowledge, has quickly to you having taken with him the scent-elephant Seyanaa and the necklace a thirasavanka. Therefore, o lord, favou. ring king Ki niya send back to king Kiniga the scent, elephant Seyaņaa and the necklace Ausilãrasavanka and also send prince Vehalla " 45 Then that messenger, being thus spoken to hy kîniya and with folded hands (and so forth, down to), responded to bini and the went to his house, and having come ·$$ 45-46.) Nirayávalição. 35 done so ( here he is to be described exactly as Chitta, down to ) having congratulated Chedaga he (the messenger spoke thus: "Truly, o lord, king Kaniya requests you thus: This prince Veballa (the unole passage in the previous paragraph is to be exactly reproduced here, down to ) send also prince Vehalla." Then that king Chedaya spoke to that messenger thus: “O you belored of the gods, just as king Kiniya, the son of king Seniya born of queen Chellanī, is my grandson in the same way prince Vehalla, the son of king Seniya born of queen Chellana, is also my grandson. While alive, king Seniya had formerly given to prince Vehalla the scent-elephant and the necklace Atthārasavanka. Therefore, I shall return the scent-elephant Seyanaa and the necklace Atthirasaranka and shall send prince Vehalla if king Kaniga will give to prince Vehalla half of his kingdom and country And then he, having honoured and respected that messenger, dismissed him. 46. Then that messenger, being dismisscd by king Chedaya, went to his chariot having four bells and drawn by horses and having done so ho ascended it and went away through the midst of the city of - ?

·36 The Last Five Upingas [I Lect. t Vesali, and making comfortable balls and breakfasts (and so forth, down to ) having Congratulated king Kiniya spoke to him thus: " I'ruly, o lord, king Chedaya orders thus: just as king Kaniya, the son of king Seniya born of queen Chelland, is my grand son (the passage in the previous paragraph is to be exactly reproduced here, down to ) I shall send prince Vehalla." Thus, o lord, king Chedaya does not return the scentelephant Soyanaa and the necklace Atthirasavanka, nor does he send Vehalla. 47. Then that king Kiniya called the messenger a second time and spoke to luím thus: "you belored of the gods, go to the city of Vesili apd there speak to my maternal grandfather Chedaga thug: 'Truly, O lord, king Küniya requests you thus: Whatever highly precious things exist all of them belong to the kingdom. While king Seniya was enjoying and protecting the royal soveroigaty there came into existence two precious tiugs (lit, gems.) viz. the scent-elephant Seyaņaa and the necklace Anthirasayanka. Therefore, without violating the convention current in the royal families return to king Kíniya the scent-elephant Seyanaa and the necklace Athirasaranka, and also send prin Veballa.

·1) 31 S$ 48-49.) Nirayávaligio. 37 49. Then that messenger having responded to king Kiſiya ( and so forth exactly as before, down to ) haring congratulated king Chelarja spoke to him thus: "Truly, o lord king Kaniya requests you thus: Whaterer (and so forth as above, down to ) send prince Vehalla, Then king Chedaya spoke to that messenger thus: “ O you beloved of the gods, just as king Kiniya, the son of king Seniya born of queen Chellan.), is my grand-son ( everything else is to be reproduced here exactly as before $ 45, down to ) I shall send prince Vehalla. And then he honoured and respected that messenger and thicu dismissed him. 49. Then that messenger (and so forth $ 46, down to ) having congratulated king Kiniya spoke to him thus: "King Chedaya orders thus: O you beloved of the gods just as king Kaniya, the son of king Seniya born of queen Chellanı, is my grandson ( (everything else is to be reproduced here as before $ 45, down to) I shall send prince Veballa. Therefore, lord, king Chedaya does not gire the scent-elephaat Soyaſaa and the necklace Atthirasavanka nor does he send prince Sehalla, 50. Then that king Kaniya having ·19 .S$ 52-53. ) Niſay.iyaliyão. 39 baving done so, being greatly enraged, offer to him the letter on the edge of your spear (and so forth, down to) he fortbwith will come here with his army and camp. 52. Then that king Chedaya having heard this thing from that messenger and becoming greatly enraged and having contracted his eye-brow spoke to him thus: "I will not return to king Kiņiya the scent-elephant Sesanaa and the necklace Atthirasavanka nor shall I send prince Vehalla; and I am ready here for fight. And this time he did not honour nor respect the messenger but asked him to go out by a side-door. 53. Then that king Kaniya, having heard this thing from that messenger and being greatly enraged, called the ton princes Killa and others and having dono spoke ta them thus: “ Truly, O you beloved of the gods, prince Veballa, without my knowledge, having taken with him the scent-elephant Sesanaa, the necklace Athlt. rasavanka, the barem and the valuables etc., secretly left the city of Champi and took the sheltor of his maternal grandfather Chedaya. Then I sent messengers for getting back the scent-elephant Sefaraa and the fiecklace Atthirasavanka. Then they were prohibited go ho

·38 The Last Five Upāngas
[ I. Lect. 1.
heard this thing from that messenger and
becoming enraged (and so forth, down to )
burning with anger called the messenger a
third time and spoke to him thus : " you
beloved of the gods, go and throw away (lit.
cross) the foot stool of king Chedaya in the
city of Ves&liya by your left foot, and having
done so offer to him the letter (keeping il) on
the edge of your spear, and having done so,
and having contracted on your forehead the
three folds of your eye-brow speak to king
Chedaya thus: “Oh you king Chedaya, who
seek that which is not sought by anybody
else (and so forth, down to ) king Kiņiya
orders thus: “ Return to king Kaniya the
scent-elephant Seyanaa and the necklace
Attharasavanka and send prince Vehalla or
be prepared for a fight. King Ktiņiya, with
his army, cavalry and camp of the army, and
prepared for fight, will forthwith come here."
51. Then that messenger, with folded
hands ( and so forth $ 46, down to ) went to
king Chedaya and with folded hands (and
so forth, down to ) having congratulated him
spoke to him thus: “Truly, O lord, I pay
my obesience to you. Now this is the order
of king Kíniya that throw away with your
left foot the foot-stool of king Chedaya and

·SS 55-56.) Nirapäralisão. 41 tovns with all pomp and shoir (and so forth, down to) noise, and went to king Kiniya in the city of Champi situated in the conntry of Anya and with folded hauds congratulated him, 55. Then thut king Kuniya called his family-men and spoke to tbem tbus: “O you belosed of the gods, forthwith prepare for far an excellent elephant fit for coro. nation (or bath), prepare the four-fold army constituted of horses, elephants, chariots and infantry, and report to me the carrying out of this my order;" (and everything else is to be supplied here, down to ) they reported to him that his order was esecuted. Ther that kios Kiniga went to his bathroom (and so forth, dorn to) and having come out of it he went to the outside antichamber (and so forth, down to) ascended the elephant. 56. Then that king Kiniya, with three thousand elephants ( and so forth as above, down to) noise, passed through the midst. of the city of Champ.? and went to the ten princes Kila and others, and having done so he grouped himself together with tho ten princes Kila and others. Then that king Kniya surrounded by thirty three ·9 those 40 The Last Five Upingas [1. Lect. 1. on this account by king Chedaya and moreover my third messenger was not honoured nor respected and was asked to go away by a side-door. It is, indeed, better, therefore, O you beloved of the gods, to mako an invasion on king Chedaya. Then the ten princes Kila and others responded with courtesy to those words of king Kaniya, 54. Then that king Küniga spoke to ten princes Kấla and others thus : " you beloved of the gods, go to your respective kingdoms, and erery one of you haring taken your bath (and so forth, down to ) having made amendments, and having got yourselves on the backs of excellent elephants and each of you being surrounded by three thousand elephants, three thousand chariots, threo thousand horses and threo crcres of foot-soldiers, and with all pomp and shoir (and so forth, down to ) noise start out of your residence and out of your city, and having done so present yourselves before me. Then every one of those ten princes Kála and others, having heard this thing from king Kaniya, went to their respective kingdoms, took their baths (and so forlh as above, down to ) being surrounded by three crores of men started out of their ·S$ 65-56.) Nirafiraliyao. 41 towng with all pomp and show (and so forth, down to) noise, and went to king Kiniya in the city of Champi situated in the country of Anga and with folded hands congra. tulated him. 55. Then that kipg Kûniya called his famils-men and spoke to them thus: you belored of the gods, forthwith prepare for war an excellent elephant fit for coro. nation (or bath), prepare the four-fold army constituted of horses, elephants, chariots and infantry, and report to me the carrying out of this my order;" (and everything else is to be supplied here, down to ) they reported to him that his order was executed. Then that king Kiniya went to luis bathroom (and so forth, dorn to ) and having coine out of it he went to the outside antichamber (and so forth, down to ) ascended the elephant. 56. Then that king Kiniya, with three thousand elephants (and so forth as above, down to ) noise, passed through tbe midst of the city of Champil and went to the ten princes Käla and others, and having done so he grouped himself together with tho ten princes Kila and others. Then that king Kiniya surrounded by thirty three ·42 The Last Five Upangas [1. Lect. 1. thousand elephants, thirty three thousand horses, thirty three thousand chariots and thirty three crores of foot-soldiers and with all his pomp and show ( and so forth, down to ) noise and making comfortable halts and breakfasts and making suualler halts not at very distant places, he passed through the midst of the country of the Anga and through the country of Videha and began to march towards the city of Vasili. 57. Then, king Chedaya, getting intelligence about this, called hig eighteen tribu. tary kings-viz. the nine Mallais and the nine Lechbais of the Kisi and Kogala countries respectively, and having done spoke to them thus: “Truly, O you beloved of the gods, prince Vehalla, without the knowledge of king Kipiga, quickly came here taking with him the scent-elephant Seyanaa and the necklace Atthirasavanka. Thon Kaniya sont messengers asking for the Seyanaq and Atthirasavanka and I prohibited them on account of this reason (as explained above). Then that Kaniya, not paying heed to these my words, has forthwith come here prepared for fight being surrounded by the four-fold army. Thereforo, O you beloved of the gods, may I giro so be ·SS 67-68.) Niraytraliyło. 43 back Seyapaa and Atthārasavanka to Kanisa and may I send prince Vehalla or should I engage into war with him I Then the eighteen tributary kings viz. the nine dallais and the nine Lecbhais of the Kigi and the Kosala countrios respectively spoke to kiug Chedaya thus : "Truly, o lord, it is not proper, opportune or worthy of a king like you to give back Seganaa and Attbarasaranka to king Küniya and to send back prince Vehalla who has taken your shelter. Therefore, if king Kriņiya is forthwith coming here prepared to fight being surrounded by four-fold army we shall fight with king Kaniya.” 58. Then that king Chedaya spoke to those eighteen tributary kings, the nine Mallais and the nine Lechbais of Kasi and Kosal respectively, thus: “O you beloved of the gods, if you intend to fight with king Kaniya then go, O you beloved of the gods, to your respective kingdoms and having taken your baths (everything else is to be reproduced here exactly as in the case of Kala and others $ 64, down to ) they (the tributary kings ) congratulated him (Chedaya ) with the yords: “ Victory to you, vic. tory to you. Then that king Chedara 31 ·-44 The Last Five Upangas [ I. Lect. 1. summoned his family-men, and having done so he spoke to them thus : " Prepare for war an excellent elephant fit for coronation or bath (and so forth exactly as in the case of Kúniya $ 55, down to ) ascended the elephant. 59. Then that king Chedaya, with three thousand elephants (and so forth exactly as in the case of Kaniya $56, down to ) passed through the midst of the city of Vegali, and having done so he went to those eighteen tributary kings, the nine Mallais and the nine Lechhais of Kisi and Kosala respectively. Then that king Chedaya, being surrounded by fifty seven thousand olephants, fifty seven thousand horses, fifty seven thousand chariots and fifty seven crores of foot-soldiers, and with all pomp and show ( and so forth, down to ) noise, and making comfortable halts and breakfasts and inaking smaller halts not at very distant places, passed through the midst of the country of Videha and went to its skirts and pitched his tents there and awaited king Kaniya being quite prepared for war. 60. Then that king Kiņiya with all his pomp and show (and so forth, down to ) noise canie to the skirts of the country of Videha and pitched his camp at a distance of one yojana from king Chedaya.

·$ 61.] Niraparalijio. 45 61. Then both the kings got prepared the battle-field and began to fight (to win the victory ). First king Kanisa arranged his thirty three thougand elephants ( and so forth, down to ) thirty thice crores of footsoldiers in the sliape of an eagle, and having dono so, le entered the Ralamusala battle with his army thus arranged in the sbape of an cagle. Then that king Chedaya arranged his fifty sosen thousand elephants. (and so forth, down to ) fifty seven crores of foot-soldiers in the shape of a cart and entered the Rahamusala battle with his army thus arranged in the shape of a cart. Then the armies of both the kings, with their loins girt up (and so fortii, down to) taking wea. pons and missiles in their hands, attacked cach other-tho horse-riders attacking tlio horse-riders, the clophant-riders attacking tho clephant-riders, the chariot-riders attacking tho cbariot-riders and the infantry attacking the infantry--hith thoir shields tied to their hands, with their swords unplicathed, with their quisers on their shoulders, with their bowg strung, with their ariows drawn up, with their hands moving to and fro, with the small bolls on tho thighs (or girdles ) raised up, with trumpots having ·46 The Last Five Upingas [I, Lect. 1. sharp and penetrating sound being beated producing a din and cry and high-pitched roar of a lion making (the atmosphere ), as it were, full of the roaring of tho sea, with all their pomp and showy (and so forth, down to) noise. Then the armies of both the kings fought against each other obeying the commands of their respective captains and making great destruction of men, killing of mon, and massacre of men, as if at the tiine of the final destruction of the world, appearing terrific on account of the assemblage of dancing trunks of human bodies and making the inud soiled with blood 62. Then that prince Kala, while fighting the Rahamusala battle along with king Kîniya with the eleventh part of the army arranged in the shape of an eagle consisting of three thousand elephants (and so fortit, down to) three ciores of foot-soldiers under his command, and having all his eminent warriors killed, routed ( here everything else is to be reproduced exactly as told by blessed Mahirira to queen Kili § 15, down to) king Chedaga deprired kila of his life. 03. Therefore, truly, o Goyama, prince Kila on account of doing such undertakiogs (and so forth, down to ) and on account of

·$S 64-65.] Nirayivaliyão. -
47
such a heap (burden) of karmās of evil deeds
has became born as a hell being in tho hell
Hemibha in the fourth region Pankappabhı.
61. Then Goyama asked: "O Venerable
Sir, where will prince Kāla go and where
will he be re-born having afterwards come
out from/the fourth region of the Hemabha
hell. Then mahiyira answered: "O Goyama,
he will be re-born in the Dahl videha country
among those facailies which are rich (here
cverything else is to be supplied exactly as in
the case of Dadbapaiņņa in the Bho ati
Sítra, down to ) he will be emancipated,
will be enlightened and will put an end to
all worldly miseries.
65. In this way, 0 Jambú the Ascetic
Lord Mabivira (and so forth, down to), who
has obtained emancipation has expounded
this as the purport of of the first lecture
of the first Section called Niraçãyaliyło.
End of the First Lecture of the First Section
of the Last Five Upingas together called
Nirayiyaliyio.

·48 The Last Five Upingas [1. Lect. 2. Second Lectare, The Story of Sukila. 66. Jambî asked Suhamma: "If, O Reverend Sır, the Ascetic Lord Nabīyira (anul so forth, down to) who has obtained emancipation, has expounded this as the purport of the first lecture of the first section of the last five Unăngas logether called Niravăraliño what then, 0 Rererend Sir, has been er pounded as the purport of the second lecture of the first section of the last five Upingas together called Nurayıvalıyło ?” Subamma answered: "O Jambi, it is as follows ;" At that time and at that period thero was a city named Champi, a temple named Punnabhadda, a king named Ki niya, who Lad a queen named Paunirai, In that city of Chappi there was a queen named Sukáli, the wife of king Seniya and the junior stepmother of king Kuniya, who was very delicate. That queen Sukäli bad a son named Sukila who was also tender. Now that prince Snkala, once upon a time, with three thousand elephants ( cuerything else is to be reproduced here exactly as in the case of prince Kāla without any omission down to Sukila

·SS 66-67.] Niray,lyalipio.
49
toill go to Mahlvideba and will put an end
to all corldly miseries ).
End of the Second Lecture of the First Section
of the Last Five Upingas together called
Nirayávaliyło.
Lectures Three to Ten.
1'lie Stories of the Remaining Eight.
67. In this ray the remaining eight
loclures should be known to be similar to
the first except that the inothers have their
narnes similar to those of their song,
End of the First Section of tho Last Five
Upingas together called
Niray.iyaliyio.

·50 The Last Five Upingas (II. Lect. 1. Second Section called Kappavadinsiyao Or The ornament or appendix to Kappiya (or the Kappavadinsiya Heavens) First Lecture. The Story of Pauma. 68. Jambi asked:-" If, O Reverend Sir, the Ascetic, the blessed Mahivira, (and so forth, down to ) who has obtained emancipation, has expounded this as the purport of the first section of the Last Five Upingas together called Nirayīyalıy.lo what then, Reverend Sir, has been expounded as the prirport of the second section called Kappavadinsiyảo by the Ascetic Lord Mahirira (and so forth, down to) who has obtained emancipation ?" Then Suhamma answered: "Truly Jambil, the Ascetic, the blessed Mabīgira (and so forth, down to) who has obtained emancipalion has expounded ten lectures of Kappavadinsiyi. They are as follows: (1) Pauma, (2) Mallpauma, (3) Bhadda, (4) Subhadda, (6) Pauma- ·$S 69-70. ] Nirayavaliyao. 51 bhadda, (6) Paumaseña, (7) Paumagumma. (8) Nalinigumma, (9) Anand and (10) Nandana Then Jambi asked: “ ſf, Reverend Şir, the Ascetic, the blessed Jahivira, ( and so forth, down to ) who has obtained emancipation, has expounded ten lectures of Kappayadiasiyło, wliat tlien, o Reverend Sir, has been expounded as the purport of the first lecture of Kapparadinsiyło by the Ascetic, tho blessed Mahlvira (and so forth, down to ) who has obtained emancipation 1 Then Mahavira answered: “O Jambi', it is as follows: 69. At that time and at that period there was a city named Champi, a temple named Punna-bhadda, a king named Kiniya wlio had a queen namca' Paumārai. In that city of champi there was a queen named Kili, the wilo of king Senira and the junior step-mother of king Kíniya, who was very delicate. That queen Kili bad a son named Kila who was also tender, That prince Kila had, a queen named Paumivai who was delicate and so forth ). 70. Now, once upon a time, that queen Paumirai awoke from her sleep in her inner sleeping chamber decorated with pictures, (and so forth, down to) after baving seen in a dream a lion. (In the same way the birth ·52 The Last Five Upingas [II. Lect. 1. etc. is to be described exactly as in the case of Mahabala, down to they gave him tho namo of the following description): "As this our boy is the son of our prince Kila born of his queen Paumival, let Pauma' be his name." (Everything else is to be described here oxaotly as in tbe case of Mahåbala including the giving of gifts consisting of eight articles of every sort, down to ) enjoyed in tho excellent upper palace. At that time Lord Mahivra arrived there on a religious visit. The assembly went out to hear hin. King, Kimiya also went to hear him. Pauma (ho is to be described here exactly as Mabibala) also went out to hear him. (l'hen the taking of the permission of parents is to be described and so forth, down to ) got himself initiated and became a housolcos monk ( and 80 forth, down to ) a self-restrained celibate. 71. Then that houseless monk Pauma studied from the worthy elderly monks of the Ascotic, the blessed Mahävira, the eleven Angas such as the Sámñiya---i-e. the Acha. ranga Sûtra and othere; and having done so ho passed his time in practising various kinds of Sãmãija (Sk. Sāzāyika) is another naine of the Srst Ange, tho Achäräaga Sútra.

·$ 71.) Nirayapaliyảo. 63 penance such as one day's fasts, two days fasts, eight days' fasts * and so on. * Chanttha, Chhattha, Atthama (Sk. Chatartha, Sasia, Astana )--these terms regaire some explanation. In ancient daya one day's fast, as practised by the Jains, copsisted io cutting of one meal (generally the ereping meal) of the day prerions to the day on wbich the actual fast was to be obserged, and one meal (gene rally the morning neal) of the day next to it ie. of the day on which the fast was to be broken. Adiing to these to the catting of the two piore incals of the day oß which the last pas actually observed, 1re get in all four meals that were cut off. Thas, a person obser- Tipg one day's fast abstained from eating four meals as explained abore, and from this it came to be known as * Chauttliai.e, 3 fast in which foar meals vore off Similarly, a man observing two days' fast cut oke four incals of the actual two days of the obserrance of the fast and one meal (generally the evening weal ) of the day previoas to it, and ono meal (generally the morning weal). of the next day after it or which the fast wis broken. Thus in all six meals were cut off and hence the last ame to be krown 2 Chlattha.' The same malo is to be applied to the remaining fasts such as Atthan, Dasama, Darálasama (Sk. Drádas'a ) and so on, which ternas deaote the number of meala that vero cut oft in each of the respective fasts including orc meal (generally the opening meal) of the day previous and one meal (generally the morning weal) of the day after. An easy and interesting rule to fiad ont as to for bon many days a particolar fart in to bude cat ·54 The Last Five Upingas [II. Lect. 1. 72. Then that houseless monk Pauma, by the merit of his practising that noble penance (everything else is to be suppllied here exactly as in the case of Moha Sk. Meghakumāra, down to ) the occurrance of the thought while kceping a religious vigil. Siinılarly, having taken the permission of the Ascetic, the blessed Mahñpira, exactly as in the case of Meha and obserred is to 'substract two from the number which the term for a particular fast denotes and then divide the result by two.' Thus substracting 'two' from the number Tour' wlich the tern ('houttba' denotes vo get two' and dividing this result by 'two' To get 'ons' Hence Chauttia means 'one dig's fast. Similarly sabstracting 'two from 'six' which the term Chauttha ' denotes nc get : four' uud dividing this result by two wo get 'two'. Henco 'Chhattha' menos 'a two days' fast. Apply the same rule të Atthanna, Dasaw, Durálasama and so on and you will get the actaal oomber of days for which particular fast is to be observed. It may be noted here, by the by, that now a days, probably on account of tho Henk homan powers, both physical as well as spiritual, moals before and after the actaal days of fast are not cat off; e. 5. person obsorsing a Chaattha Éast now a days cuts off noi foar but two meals only. Slg. in Chattha onig foar neats are cui off and not sit, and so on.

·$ 72.] Nirayiraliyło. 55 having observed the Pădapopagama Anasana + (i.e. the row of remaining in meditation as motionless asatree upto the end of one's life); -or baring approached Lord Naháy'ra after haring studied fully from the forthy elderly- + In Jainist there are what are called three kind of main Apagadas or religious i'cathprerious to which the 12 years' Samlekkstā or preparatory penanco is requisite. All these techoiculitics, with their minuto details, are fally explained in the Tchãtãnga Sūtra, Adhyayna 8, Gdlegas & to S. The three main or general ( r ) Anasavas are said to be array, इङ्गितमरण and पादपोपगमनम् . The first consists in renourcing all food and drinks opto the cod of one's life. The second, in additio3 to this, consists in keeping onerelf only is a limited ( इङ्गित or सांकेतिक) space or region. The third consists ia keeping oneself in Anasana a, motionless as a tree. In addition to these tbree theraro whataso called 'syo more exceptiogal (ayniqs) Ana- Banas vir. the चहानस or hanging and गाईपृष्ट or झंपापात ie falling precipitous. Thas there air in all five kinds of Anssanss or religious deatbs in Jainism, the first three being often called the afogatus as coolrasted with tho last two which aro called TEHTUTS. For further explanation of the processes etc, of all these Adaradas as well as can ride Achāyānga Sütm, Adhyagana 8. ap: Silankasūris learned commentary there on).

·56 The Last Five Upingas [II. Lect. 1. monks the sleven Angas such as i Sãmãiya*, and having observed ascoticism for five years, and having destroyed his karmas by observing +monthly fasts in which sixty meals were cut off (for twelve years ), he in due course met with death. Then the elderly monks arrived there. Then Goyama asked the blessed Lord Mahavira ( and so forth, down to the Lord replied: “Having destroyed his karmas by means of monthly fasts in which sixty meals are cut off, and having repented and made amendments, he is re-born as a god high up in the Chandima-gohamma heaven, the maximum duration of life where is two Sågarovamas. 73. Thon Goyama asked: "O Venorable Sir, where will the god Pauma, having dropped down from heaven after his alloted existence there, be re-born ? Then Nahivira replied: "O Goyama, he will be reborn in the country of Mahivideha ( and so forth exactly as in the case of Dadhapainpa down to ) will put an end to his existence. In + See foot-noto on P. 52, Samlekhanã, as referred to in the foot-note on p. 55, is a tochnical terin in Jainism denoting twelve years' life of severo pegance as a preparatory ground Angsana or religious death.

·§ 73. ]
Nirap. Faliyio.
57
this way, truly 0 Jambû, the Ascetic Lord
Mahivira, who has obtained emancipation, has
expounded this as the purport of the first
lecture of the Second Section called
Kappavadinsiya. Thus I say."
End of the First Lecture of the Second Sectiou
of the Last Five Upāngas together called
Niraya aliyło.

·59 The Last Fire Upingas [ II. Lect. 2. Second Lecture. The Story of Mahāpauma. 74 Jambu asked : " If, O Reverned Sir, this has been expounded as the purport of the second section called Kapparadınsiya by the Ascetic, the blessed Vahāvila (and so forth, down to ) who has obtaind emancipation, what then, O Rererened Sir, has been expounded as the purport of the second lecture?” Then Mahivira answered: "Truly, in this way, O Jainbû!" 75. At that time and at that period there was a city named Champ.i, a templo named Punnabhadda, a king named Kíniya, who had a queen named Paumiyai. In that city of Champā, there was a queen named Sukáli, the wife of king Seniya and the step. mother of king Kî niya. That Sukali had a son named prince Sukala. That prince Sukila had a queen named Mahãpauni who was very delicate. 76 Now at a certain time, that queen Mahāpaumã, having seen a dream in the house of such a description (and everything else is to be reproduced here exactly as in the case of Kila substituting Mahāpuma for Kila,

·$ 76.)
Nirayilsalir.io.
09
down to ) will be emancipated, with only
this difference that he was re-born in the
Isana heaven having the maximum duration
of life.
(The usual conclusion is to be inserted here).
.
End of the Second Lecture of the Second Section
of the Last Five Upãngas together called
Nirayávalilo.

·53 The Last Five Upingas [ II. Lect. 2. Second Lecture, The Story of Mahapauma. 74 Jambî asked ; "If, O Roverned Sir, this has been expounded as the purport of the second section called Kappavadinsiy by the Ascetic, the blessed Vahivira (and so forth, down to ) who has obtaind emancipation, what then, 0 Rererened Sir, has beon expounded as the purport of the second lecture ?" Then Nahivira answered: "Truly, in this way, O Jainbů" 76. At that time and at that period there was a city named Champi, a temple named Punnabhadda, a king named Kaniya, who had a queen named Paumlvai. Iu tbat city of Champı, there was a queen named Sukáli, the wife of king Seniya and the stepmother of king Kíniya That Sukali lad a son named prince Sukila. That prince Sukila had a queen named Mahāpaumã who was very delicate. 76 Now at a certain time, that queen Mahāpaupi, having seen a dream in the house of such a description (and everything else is to be reproduced here exactly as in the caso of Kila substituting Mahāpuma for Kila,

·$ 76.)
Nirayilvaliy.to.
9
down to ) will be emancipated, with only
this difference that ho was re-born in the
Isina bearen haring the maximum duration
of life.
(The usual conclusion is to be inserted here).
End of the Second Lecture of the Second Section
of the Last Fire Upangas togetlier called
Niragávalfio.

·60 The Last five Upingas ( II. Lects. 3-10. Lectures Three to Ten. The Stories of the Remaining Eight. 77, In this way the remaining eight lectures are also to be understood. The mothers are to have the names similar to those of their sons. The ten gons of Kala and others respectively practised asceticism as follows:--- Two for five years, three for four, Three for three, two for two; The grandsons of king Seniya Had this as the period of their asceticism. Their places of re-birth are respectively as follows. The first in Sohamma heaven, the second in Isana heaven, the third in Sanamkumāra heaven, the fourth in Mabinda heaven, the ffth in the Bhambha-loka, the sixth in the Lanta heaven, the seventh in the Mahāsukka, the eighth in the Sahassăra heaven, the ninth in the Panaa heaven, and the, tenth in the Achhua heaven, In the case of all, the duration of life in heaven should be recited as maximum, as also their going to Mabiyideba and thence to liberation. End of the Second Section of the Last Five Upãngas together called Nirayāvalião.

·$ 78.) Nirayivaligio. 61 The Third Section called Pupphiya Ablossom or a farther Appendix to Kappiyā. First Lecture. The Story of Chanda. 78. Jamhi asked: “[f, O Rererend Sir, the Ascetic, the blessed Mahívira, ( and so forth, down to ) who has obtained emanci. pation, has expounded this as the purport of the second section called Kapparadinsira of the last five Upangas, what then O Reverend Sir, has been oxpounded as the purport of the third section called Pupphirů of the last five Upangas?" Theo Suhamma replied: "Truly, O Jambi, the Ascetic, the blessed Dahisira ( and so forth, down to ) sybo has obtained emancipation has expounded ten lectures of the third section called Pupphiya of the last five Upingas together called Nirayávaliyao." They are as follows: Chanda ( the moon), Sîra ( the sun ). Sukka ( the planet Venus), Bahnputtig (tho lady, hașing many children), Puņņa, Blanibhadda, Datta, Sira, Bala and Anidhiya.

·The Last Five Upingas (III. Lect. 1.- Then Jambu asked: "If o Reverend Sir, the Ascetic, the blessed Mahavira, ( and so forth, down to ) who has obtained emancipation has expounded ten lectures of the third section called Pupphiya, what then, O Reve. rend Sir, has been expounded as the purport of the first lecture called Chanda by the Ascetic, the blessed Ilahivra, who las obtained emancipation ? Then Mahāyira answered: "Truly, in this way Jambû !" 79. At that time and at that period there was a city named Rīgagiha, a temple named Guñasilaa and a king named Seniya. At that time and at that period, Chanda, the moon, the king and the lord of heaven. ly bodios, passed bis time in the Chandavadınsaya Vimīņa, in the assembly-hall Suhammi, on the throne Chanda in the company of four thousand residents of the same place. There experiencing and seeing, by the virtue of his A radhi kuowledge, the whole of this continent of Jamhiddiva, he visited the Ascetic, the blessed Vabāvira (everything else is to be described here exactly as Sîriyabha in the Rayapseniyasulla ) after hasing inçited the servant god (and so furth, down to ) asking him to prepare a chariot fit for approaching the lord of gods ·S$ 80-81 1 Niraya salivăo. 63 and to report soon about the execution of that order. Bells having charming sounds (and 50 forth, down to ) were dereloped by means of divine power only with this difference that the Vimiņa sas one thousand yojanas long and sixty three and a half yojanas high, the banner of Indra twenty fire yojanas bigh. (The rest is to be supplied here ezadly 18 in the crise of the servant god, down to ) he came ( then the description of the dance and so forth, dosen to ) returned in tho saine manner. 80. Then Rererend Goyama asked the Ascetic, the blessed Jahisira : "O Venerable Sir, (lhe asking of the questions is to be supplierl here including the Kudágírasila (the hall in tho mansion hougc, the divine power penetrating the body and the asking of the prerious birth.) Then lſalárira angwered: "Truly, in this way O Goyama ! 81. At that time and at that period there was a city named Säratthi and a templo slamed Kott-laa. In that city of Siraitthi there was a householder namned Angai who was rich (and so forth, down to) unranquished. Vosy that bonseholder Angai in the city of Săratthi called many (ank so furth, exactly as in the case of Anand in this Utsigulasi Si trat). 17 ·64 The Last Five Upãngas [III. Lect. l. 82. At that time and at that period the Aribanta (the Prophet) Părs'wanatlia, (the twenty third Tirthankara of the Jains ), who was greatly bonoured by the people,* the first propounder of the doctrine (ocery thing else is to be described here exactly as in the case of Mahăvira, down to ) possessed of a height of nine cubits, with sixteen thousand monks and thirty eight tliousand nuns accompanying him (and so forth, down to), arrived at a Jain temple known as Kottbaa. The assembly went out to liear him. 83. Then that householder Angai getting intelligence about this thing, and being, therefore, greatly delighted (he is to be described here exactly the householder Kattiya in the Bhagavati Sūtra, down to ) wont out to hear bim and waited upon him. And having heard the sermon (and so forth ) with this addition : you beloved * Text, Purisãdãņiya : It is a karina-prakriti by the virtue of which a person gets noblo renown which Apreads all over the world and he is honoured and Well-apoken of by all the people of the world. Lord Pârs'wanātha was pusdoesod of this raro kurma-frakriti in its entire glory to a comparatiyely very very bigb degree as compared with other Tittbankaras. Henco it pay that Lord Pars'wanátha way, and is, so famous in the world. as ·S 84.3 Nirayávaligio.. 65 of the gods, I shall entrust my family to my eldest son and then I shall got myself initiated before your honour, the beloved of the gods ( and so forth ). Then he got himself initiated exactly as in the case of Gangadatta (in tho Bbagavati Sätra, down to ) became & self-restrained anchorite. 84. Then that houseless monk Angai studied under the forthy elderly monks of Lord Pärs'wa the eleven Angas Sãmâiya and others, and having done so and having observed one day's fasts (and so forth ), he led the life of a monk for many years, and practising balf-monthly fasts in which thirty meals were cut off, but violating the rules of monkhood, and having net with death at the time of surcease, he was reborn as a lord of heavenly bodies in the Vimana Chandaradinsaa, in the assemblyhall Uravaiga, on the divine bed and clad in divine garments. 85. Then that ford and king of heavenly bodies will, as soon as bord, get development in the form of five kinds of fulness of faculties which are as follows:-(i) full development of the faculty of food; (2) full development of the body; (3) full development of the faculties of sepses; (4) full development of the faculty 5 ·66 The Last Five Upingas [III. Lect. I. of breathing and (6) the full development of the faculties of speech and mind. 86. Then Goyama asked: "O Venerable Sir, how long has been ordained the dur&- tion of life of this lord and king of ho&. venly bodies?" Then Mahlvira answered: "O Goyama, more than one Palioramax and a lac of years. Thus, truly, Goyama, that is the divine prosperity of Chanda, the king of heavenly bodies." Then Goyama asked: "O Venerable Sir, where will Chanda, the lord and the king of gods, go after ha. ving dropped down from that heaven at the oxpiry of his life there." Then Nahavira answered: "O Goyama, he will be emancipated from the country of Dahlvideha, (The usual conclugion is to be inserted here ). End of the First Lecture of the Third Section of the Last Five Upangas together called Niraya valiyão. See foot noton p. 12.

·SS 87-83.) 67 Nirayávaligio. Second Lecturo. The Story of Sura " 87. Jambii askerl : "If O Venerable Sir, the Ascotic, tbo blessed Jahirira, hag expounded this as the purport of the first Jocture of the third section called Pupphuga, what tbon, O Venorable Sir, has been oxpounded as tho purport of the second lectura of the third section called Pupphiri bs trio Ascotic, the blessed Validrira, who bag obtained consciption? Then J[aliaçıra ana strerou: “ Truly, in this way, 0 Jamba" SS. At that time and at that period thero was a city named Rigagiha, a templo named Gunssilaa, and a king named seniya. Lord Pira'wa arrived thero on a religious visit Sira, exactly as Chanda went out to bear him anl so forth, doirn to) haring exhibited the danco returned. Then Goyrma's asking of the previous birth is to be described. And then Jahivira's reply including the mention of the city of Săratthi, the householder Supait pha trhoras rich (and so forth csactly as in the case of Angai), the arrival of Lord Purs'tra, Sura'sinitiation exactly as in the case of Angai, riola. tiag the rules of monkhood endly as in the

·68 The Last Five Upangas [IIL Lect. 2.
case, of Angai (and '80 fórth, down to) he will
be liberated from the country of Mahāvideha
(and so forth, down to ) will put an end to
worldly miseries.
( Here the usual conclusion is to be inserted ).
End of the Second Lecture of the Third Section
of the Last Five Upångas together called
Nirayiraliyao.

·SS 89-90. ] Nirayayaliyło. 69 Third Loctare. The Story of Sakka. (The Introduction to the third lecture, in the usual terms is to og inserted here ) # 11 89. There was a city named Rägagiha, temple nained Gutasilaa and a king named Seniya: "LordAansvira 'arrired there on a religioas visit. The assembly went out to hear hitti. At that time and at that period the great' planet Sukka, in the Vimāna Sukkavadingas and the throne Sukka, came there, exactly as Changa, accompanied by four hundred residents of the same place, and having exhibited the dance returned. Then Goyama asked: "O Venorable Sir (everything else is to be supplied here iucluding Kudagirásila, asking of the previous birth by Gogama and so forth). Then Jahdvira answered: "Truly, in this way, o Goyaina / 90. At that time and at that period there was a city 'named Väņārasi. In that city of Vandrasi there lived a Brabmin' named Somila who was rich (and so forth, dorn to unvanquished, and well-rersed in all the four Vedas such as Riupeya (Sk. Rgveda ), Lord Paro'wa arrived there on a religious visit and the assembly waited upon him. 46 ·TO The Last Five Upangas (IIL. Lect. 3. 91. Then a thought of the following description occurred to that Brahmin who had got the intelligence about this thing: "Truly, Lord Pars'wa who is greatly honoured by the peoplex (and so forth, down to ) wanders in the Ambasala valja. Therefore I shall go and present myself before Lord Paro'wa, and shall ask him these eight objects (they are to be supplied here exactly as in Pannatti Satra-one of the 12 Upangas ). Then Somila went out, without any pupils with him (and so forth, down to ) spoke thus. "How do you do, O Venerablo Sir ? Are you going on well ?." And then he furthor asked: "Are you mustard seeds ( pun : of the same age?) Are you måga (kind of corn,-adada, as we call it: pun : a måsã-a kind of weight )? Are you 'kulattha' corn (pun: a family man )? Are you only one ? or are you two ( wore than one)? * (and so forth, down to * See foot-note on ] 33. * For a detailed explanation on this passage study Chaudraguri's Commentary op it quoted by Dr. Prof. P. Le Vaidya in his notas Pp. 184-185, Tbo Paisage afcau etc. occurring here is foodd in the Bhagavati Satra where it has got a deep philosophical meaning. Bnt the Brahmin Somila, pot properly understanding fts significance, apks these questions to Lord Pårs wa with a view to riligale him, bat getting satisfactory ·$S 92-93. } , Nirayáralição. 71 becoming enlightened he accepted the fuelvefold duty of a Shriraka * and then returned. 92. Then at a certain time that Lord Pārs'wa rent apay from the Ambasılayana, and from the city of Viņāsasi, and having done so he moved outside that region. Then that Bralmin Sonila, at a certain time on account of want of good faith, on account of the want of waiting on righteous monks with wrong inclinations of false faith in. creasing and good inclinations of right faith decreasing, got 'michbatta'-falso faith rooted in him ". 93. Then at a certain time when that Brahmin Somila was keeping awake on account of domestic affairs at midnight a thought of the following description occurred to him: "Truly, I am a Brahmin, Somila by name, born in a very high Brahmin family. I had practised the vots of a Brahmin, I had studied the Vedas, I had barried ( lit. invited ) & wife, children wero born to me, I had acquired riches, I had performed the pasnbandha sacrifice, I had performed explanations of his questions from Lund Pars'sa wiſboot bis asking the pature of soul etc., be realises the philosophical importade of the possage aod gets Samyaktira. * See footnote oa p.

·$94. }' l'. Nirafiyalizio. 73 sacrificial' posts. Now I got planted, outside the city of Vāņārasi, many groves of mangoes and so forth, down to ) gropes of flowers. It is good for me, therefore now, to invite to-morrow, when the sun will be burning bright ( and so forth ), my relatives ( and so forth), after having got prepared many copper pots along with an iron frying pan and an iacense-stand and baring got prepared abundant food, drink, catablos and articles of taste and having done go to honour those Telatives ( and so forth ) by that abundant food and drinks etc, and then, having appointed my eldest son as the head of my family, and having asked the permission of those relatives etc. and having taken those copper pots including an iron frying pan and an incense-stand, to get myself initiated at the bands of those 'Disipokhhiyas'--a class of ascetics ho sprinkle water on the ground to purify it, from among those Văpaprastha asceties who reside on the bank of the river Ganges viz:- Hottiri- those who offer Hotra sacrifices, Pottiya-those who carry Potra gar monts, Kottiga-those who sleep on the ground, Jannais the sacrificers, Sadhhais-those who believe in the efficacy of Shridha, Ghilais ((of uncertain meaning), Humbauttha, Dantz-

·72 The Last Five Upingas [ III. Lect. 3.
other sacrifices, I had practised charity, I had
worshipped the guests ( such as ascetics etc. ),
I had given oblations to fire, and I had
planted the sacrificial posts. It is good for
me, therefore, to get planted the groves of
mangoes, the Mäulinga trees, the Bilva trees,
the Kavittha trees, the Chincha trees and
the groves of flowers to-morrosy when the sun
will be burning bright (and so forth )". He
thought so, and having done so the next day
when the sun wasshining bright he got planted
outside the city of Vaņārasi the groves of
mangoes ( and so forth as above, down to ) the
groves of flowers, being in duecourse protected,
taken care of and increasing in growth, became
black and tawny groves ( and so forth, down
to ) beautiful, appearing like clusters of
large clouds, full of leaves, flowers and fruits,
shining excessively green, possessed of
lustre, and appearing very beautiful.
94. Then at a certain time when that
Brahmin Somila was keeping awake for do
mestic affairs, at midnight, a thought of the
following description occurred to him: "Truly,
I am a Brahmin Somila by name, born in
the city of Vánārasi in a very high Brahmin
family. I had performed the VOwg of a
Brahmin (and so forin S93, down to ) planted

·74 The Last Five Upãngas [ III. Lect. 3. on kkhaliy-those who uproot the teeth,Ummajjagi those who dire in waters, Sammjjagi-those who bathe in waters, Nimajjagi-those who rash their bodies, Dakkhinakalk-those ho always reside on the right bank, Uttarakult -those who always reside on the left bank, Sankhadhami-those who blow the conch, Küladhamă-those who stand the bank of a river, cry aloud and then take their food, Miyaluddhaya-those who live on deers' flesh, Fatthitivasã-those who kill elephants and live on their flesh, Uddandă--those who carry big staffs, Disãpokkhino-those who sprinkle water on thy ground to purify it, Vakkavārino-those who wear bark garments. Bilavasino-those who live in cares or pits, Jalavasiņo-those who dwell in water, Rukkba. muliyi-those who dwell at the roots of trees, Ambubhakkbiņo-those who live on waber, Väyubhakkhiņo-those who lire on air, Sevõlabhakkpino-those who live upon moss, Målahiri-those who live roots, Kandahără-those who live on turnips, Tayahārã-those who live on bark, Pattāhară-those who live on leaves, Puphhāhāra-those who live on flowers, Falāhārš-those who live on fruits, Biyahårå-those who live on seeds, those who live on ripe (or decayed) roots, on ·$94. ] Niraçõraliyão. 75 turnips, bark, leaves, flowers and fruits, those who render their bodies hard on account of daily baths in waters, and those who make their bodies as it roasted on charcoal or cowdung fire by means of seating themselves in the midst of burning fires: and having got myself initiated at their hands by the vow of sprinkling water on the ground to purify it, I shall take the following vow: It is proper for me to practise, uninterrupted upto the end of my life, two days' fasts ( in which sis meals are cut off ), and to mortify myself by practising Disã. chakkaväla penance holding my hands up on the heated ground with my face turned towards the sun"; and having thought so the next day when the sun ruxs shining brightly he gat prepared many copper (and so forth as above, down to ) got hiinself initiated in the row of the ascetics who sprinkle water on the ground to purify it, and having got himself initiated he took the above-mentioned vow, he observed the first two day's fast and biled away his time. 96. Then that ascetic, the Brahmin Somila, at the time of breaking tho first two day's fast, ascended the heated ground and having done so, he, clad in bark garments, ·on 76 The Last Five Upångas ( III Leat. 3. went to his own hut, and having done 80 he took on his shoulder tho Kadhiņasamkõiya (an appliance consisting of a bamboo bar, at either end of which are suspended frames to carry load; 95 Biel), and having done so ho sprinkled water in the eastern direction uttering: "In the estern direction may the great lord Soma protect the seeker starting à journey and may he proteet the Brahmin ascetic Somila and may he permit him to eat all the turnips, roots, bark, leaves, flowers, fruits, seeds and green vegetables", and having done so he moved in the eastern direction, and having done so he took from there the fruits (and so forth as above, down to), green vegetables, and having done so ho filled the Kadhinasankñiya with them, and having done so he culled the Darbha and Kus'a grass and plucked the leaves and took wood for sacrificial fire and having done so he went to his hut, and having done so he placod there his Kadhinagankãiya, and having done so he crected the sacrificial alter, and having done so he performed the besmearing and cleansing, and having done so he, with the pot of Darbha grass in his hand went to the river Ganges, and having done so he plunged into the great river Ganges and ·$ 95:] Nirágiyaliyio. took bath in its water, sported in its water, sprinkled it's water on his body, and having done so, and having sipped water, becoming clean and greatly pure, háving performed thë rito concearning the gods and the ancestors, and with the pot of Darbha grass in his hand, he got out of the great river Ganges and having done so he went to his own hut, and having done so he crected a sacrificial alter by means of Darbha and Kus'a grass and sand, and having done so he prepa the churning-handle ( lit. the arrowpoint) and a wooden board ( on which fire is produced by churning), and having done so ho churned the wooden board by means of the churning handle and ejected fire and enkindled it, and threw into it the sacrificial woods and blazed up the fire and placed on the right side of the fire seren articles riz. (1) Sakatha—an article for the use of ascetics, (2) bark of a tree, (3) a place for sacrificial pots or for fire, (4) utensil for bed, (6) a gourd (6) a wooden staff and (7) drinks: and having done so he offered oblation to fire by throicing honey, ghee and rico into it. Then he prepared parched rice and haring done so he offered it as an oblation in the Vaissadera sacrifice-a kind of household sacrifices for all ·78 The Last Five Upingas [ III. Lect. 3. gods-and having done so he performed the worship of the guests and then ho took his OWL meals. 96. Then the Brahmin ascetic Somila, at the time of the second two day's fast (evorything else is to bo recited here oxactly As above, down to ), took his meals (only with this differencee that " in the southern direction may the great god Yama protect the Brahmin ascetic Somila, the seeker starting on his journcy and may ko permit him to eat the turnips and so forth as abovo ); and having done so he moved in the southern direction. In this way in the western direc. tion the great lord Varuna and so forth, down to ) movd in the western direction; in the north the great lord Vesamana (and so forth, down to ) moves in the northern direction. (Thus beginning from the eastern direction the four directions are to be recited, down to ) took his meals. 97. Then at a certain time when that Brahmin ascetic Somila was keeping momentarily awake at midnight a thougbt of tho following description occurred tobim; "Truly, I am a Brahmin, Somila by name, born in tho city of Våņárasi in & vory high Brahmin family. I had practised the vows ( and so forth, ·79 § 97.) Nirayifaligio.. down to) erected the sacrificial posts. Then having got prepared many copper (and 80 forth, down to ) haring entrusted ny family to my eldest son, and haring taken his per. mission and having taken many copper (and so forth , down to ) I got myself bald-shared and initiated (and so forth, down to ) I obserre two days' fasts. It is good for me, therefore, now, to take permission to-morrow, when the son will be shining bright, of many an ascetic, persons who meet and talk with me, former acquaintances ar the asceticfriends, to take leare of hundreds of creatures resorting to the hermitage, and then, clad in bark garments, and having taken with me the Kadhirasanktiya and the pots and other utensils, and having wrapped my mouth by means of a wooden seat, to start in the northern direction for commencing the great journey of renunciation towards the north": he thought so and having done so, the next day when the sun was sbining brightly, he took perunisgiou of many an ascetic, persons who met and talked with him, former acquaintances (and so forth as above, down to ) " pped his mouth by means of a wooden seat. and took the following Fow: I shall stumble or fall in water, lana,'

·The Last Firo Upingás [HI. Léct. s.
low-lying placó, mountain, a place of bind.
tance, a ditch or 8 pit, I shall not get out
of it again".
98. That Brahmin ascetic Sómila, the
seeker who had started for the great journey
towards the north, at mid-day, Trent to an
excellent As'oka tres and put his Kadhiņasan
kiisa underneath that As'oka troe, and having
done so he crected the sacrificial alder and
performed the rite of besmoaring and clean.
bing, and having done so, with the pot of
Darbha grass in his hand, ho vont to tho
great river Ganges (he is to be described hero
exactly as Sira in the Bhagarati Sitra, down
to) ho came out of the groat rirer Ganges,
and went to the excellent Asoka tree, and
erected the sacrificial alter by means of
Darbha and Kus'a grass and good, and having
dono so ho prepared the churning-handlo
(and so forth $95, down to) performed
Vaisgadora sacrifice, and having dono so bo
Wrapped his inonth by means of a wooden
Boat and romained silent.
99. Then at mid-night, a certain god
appeared bofore that Brahmin ascetic somila,
and that god spoko thus to tho Brahmin
Somila : "O you Brahmin Somils, aro you
Tell or ill-initiated l" Thed ibot Samis

·$ 100)! Nitaykralição. . ! T si did not pay 'beed to those words that god 'aventhough he was spoken' to triće or 'thrice, and did not understana them (and so forth, dosya to) remainoa silent. Then that god, being not paid heed to by the Brahmin ascetic Somila, yanibbed into that very direction from which he appeared. Then that Somila, the next day, when the sun was shining brightly, clad in bark garments, and taking the Radbiņasanktiya and the pots and utensils-for offering oblations into the sacred fire, wrapped his moạth aktor sitting on a wooden soat and started towards the north, 100 Then that Somila, on the next day at mid-day time, vent to a Sattivanna tree and placed his Kadbiņasankliga underneath that Sattiyanna treo, and having done so he erec ted a sacrificial alter (everything else is to be desoribed here oxactly as underneath the As'oka tree, down to ) offered oblations, to fire, and Vrapped his mouth, after sitting on a wooden Beat, and remained silopt. Then at mid-night a god appeared before that Somila, and remaining in the sky (everything else is to be doscribod here exactly as underneath the Aa'oka treo, down to) vanishod. Then that mila, the next day shea the saa was 12 !

·82 The Last Five Upångas (III. Leot. 3. brightly, clad in bark graments, took his Kadhiņasankiiya and wrapped. his mouth after sitting on a wooden soat, and started towards the north. 101. Thon on the third-day, at the midday time, that Somila went to an excellent As'oka tree and placed the Kadhiņasankiliya underncath tho As'oka tree, and erected a sacrificial alter (and so forth, down to) camo out of the great river Ganges, and went to the As'oka troe and placed tho Kadhipasanki. iya underneath the As'oka treo, and srece ted.a. sacrificial alter, and wrapped his mouth, after sitting on a woodon seat, and romained silont. Then at mid-night a god appeared before that Somila and spoko the same thing as before and vanishod. Thon that Somila, the noxt day, whon tho suin was shining bright, clad in bark garmonts, taking the Kadhiņasankliya ( and so forth, down to ) wrapped his mouth, aftor sitting on a woodon soat, and startod towards the north. 47 102. Then on the fourth day, at the midday timó, that Somila wont to a Banyan troo and placed the Kadhinasankliga undor. neath 'it, croctod a sacrificial alter, porfor mod.tho rito of: bosmearing and cloansing, "} ·§ 103.3 Nirayávaligio. 83 wrapped his mouth after'sitting on a wooden seat, and remained silent. Then at mid-night & god appeared before that Somila and spoko the same thing as before and vanished. Thon that Somila, the next day, when the sun was shining bright, clad in bark garments and taking the Kadhiasanktiya (and so forth, down to) wrapped his mouth, after sitting on a wooden seat, and started towards the north. 103. Thon on the fifth day, at the mid. day time, that Somila went to a fig treo, and placed the Radhiņasankkiya underneath that fig tree, erected a sacrificial alter (and 80 forth, down to) wrapped his mouth,"after sitting on a wooden seat, and remained silenti Then at mid-night a god appeared beforo the Brahmin Somila and spoke thus: "0 you Somila, are you well or ill-initiated ? * He spoke this once but Somila remained silent. The god, therefore, spoke, twice and thrice thus:." you Somila, are you well or ill-initiated ?" Then that Somila, being twice and thrice thus spoken to by that god, spoko to him thus:-" 0.you god, how am I ill-initiated ?" "Then that god spoke thus to that. Brahmin Somila:"Truly, you beloved of the gols, you acosptoi, in the prasence of Lord,

·84 The Last Five l'pirtes (IJI. Lait 3.
Pārsva, who is greatly renowned in the world,
the twelve-fold 'religious duty of a Shriyaka
constituted of the Fire Anuvratas or Lesser
Vows and the Seven Sikshavrata, or Discipli.
nary Vows. Then at a certain timo, at
mid-night, when you were keeping awako
for family affairs, there the god explains to
nim hls (Somila's) thought on that occasion,
down to) bis going to the As'oka troo, taking
the Kadbinasankáiya with him (down to )
remaining silent ). Then at mid-night I
appearod before you and spoke: 0 you
Somila, are you well or ill-initiated ?" (The
god 'hero repeats his words, down to) on tho
fifth day, at mid-night, you went to the fig troo
and placed tho Kaghiņasankaisa underneath
it, erected a sacrificial alter, performod the
rites of bøemearing and cleansing, wrapped
your mouth, after sitting on a wooden soat
and remained silent. Then, O you bolovod
of tho gods, this is your ill-initiation."
101. Then that Somila spoko thus to
that god: 'How, O you bolovod of tho gods,
can I bo woll-initiatod !" Thon that gori spoko
thas 'to Somila: "O you bolored of the gods,
If you 'nor vill accopt yourgolf tho firo
Anpsratas which wore formerly accoplod
by you, thou you will just bo srell-initiatod."

·very direc: $ 105. } .'11 .. Nirayi yaliyo: s1 : 85 Then that, god.saluted and. bowed down to Somila and disappeared in that.. tion from which he came. Then that Brah. min ascetic Somils, being thus spokon to by that, god, accepted himself the five Anu- Vratas' which he had formerly accepted. 105. Then that Somila observed the life of a Jain layman (lit. the follower of a Jain .monk ) for many years practising various kinds of austerities such as many one day's fasts, two days' fasts, three day's fasts (and 80 forth, down to) half-monthly fasts and monthly fasts, and having done BO' he mortified himself by practising halfmonthly fasts (for twelve years), and having observed Anagana of monthly fasts he, with-::: out making confession or expiation for, that wrong act (of ill-initiation), and having thús violatod Samjaktva, and having met with death at the time of surcease, became born as the great planet Sukka with the dimension of the capacity of; a divine being in the celestial bed, in the assembly Uvariigi in the Vimina Sukkavadinsaa.. 106. Then that great planot Sukka, as 8000 as he was born, became gifted with tho Manabaparyiya knowledgo (a knowledge by moans of which the thoughts and fealings of the minds of other people are

·86 The Last five tipāngas ( III. Lect. 8.
known). In this way, truly, O Goyama, Sukka
has obtained that celestial (and so forth, down
to ) having one paliovamax as the maximum
duration of life.
Then Goyama asked: " O you beloved of
the gods, where will that great planet
Sukka go after the expiry of his life in
that heaven. Then Mabivira answered: "
Gogama, he will be liberated in the couutry
of Mahavidoha."
1
(The usual Conclusion is to be inserted here).
Ead of the Third Lecture of the Third Section
of the Last five Up.Ingas together called
Nirayilyaliyo.
Set loot aste or f. 12.

·$$ 107-108. ) Nirayivalipto.
87
Fourth Lectare.
The Story of Babupattiya.
(The Introduction, to the fourth lecture, in the
usual terms, is to be introduced here).
107. At that time and at that period,
there was a city named Rayagiha, a templo
named Gunasilaa and a king oamed Seniya.
Lord Pars'va arrired there. The assembly
went oat to hear him.
103. At that time and at that period,
there was
a goddess Bahuputtiya in the
Sohamma heaven, in the Vimina Bahapattiya
in the assembly Suhammā, on the throno
Bahaputtia, with four thousand residents of
the same place, with four elderly persons
(and so forth as in the case of Sirigibba in the
Riyapxseniya Sutra, down to) passed her time,
in enjoyment, and she was able to see the
whole of this Jambuddiva continent by her
extensive Aradhi knowledge, and having
salated the Ascetic Lord Mahāgira (as in the
case of Sirigibha) she sat on an excellent
throne with her face turned towards the eage
torn direction, [The servants, as in the case
of Suriyabha, the bells of charming sound;
calliog the servant god ( and so forth, down to)
tho Janavimina one thousand yojänas long,

·3
88 The Last Five Upāngas: [ III. Leot. A.
[The description of the Japavimiņa to be
supplied here, down to ] she came by tho
northern passage with bodies extending over
one thousand yojadas exactly as in the caso of
Suriyabha. Tbo religious instruction was over.
Then that queen Bahuputtiya stretched her
right hand, then the eight hundred left hands
of the princesses of gods were stretched, and
then she created by means of her divino
porror many girls and boys and children and
haying oxhibited the dance ( as in the caso
of Suriyabha ) she returned.
!. 109. Thon Reverend Goyama bored down
to tho blosgad Jahivira saying 'O Vonora.
blo Sir: tho Kudagirasali ( and so forth ).'
Then Goyana asked :" Vonorablo Sir, how
did that goddoss Baluputtigcamo to
acquire the celestial prosperity and so forth ?''
Then Mahi yira answered: Truly, in this
way, O Goyama !"
· 110. At that timo and at that poriod,
thero tras a city namod Vinira si, a toinplo
Damod Ambasilarana. In that city of VanĂ.
rasi there was a houscboldor Domed Bhadde
volio pas rich (and so forth, down to )
upranquished. That Bliadda lind a wifo namod
Subliadds who was tcoder, Lurren, sterilo,
.

·$ $ 111-112.); Nirayávaligid. 69 and mother of knees and elbows ( i.o. fond. ling knees and elbows instead of children ). 111. Then at a certain time, when that hogs'ewife Subhadda was keeping awake'at mid-night for family affairs,' a thought of the following description occurred to her: "Traly, I enjoy great sexnal pleasures with the householder Bhadda, but I ain not able to give birth to a boy or a girl. Therfore, bleseed, indeed, are those mothers ( and.co forth, down to) and they have, methinks, wellachieved the fruit of their births and lives, whoso breasts flow with milk on account of the presence of their children born of their wombs, groody of the milk of their breasts, talking sweetly, muttering indistinctly, nestling to the bases of their breasts and arm.pits, iind wbo (i. e. the mothers) also having taken with their tender lotus-liko hands put tbem into their lap8--them who often and often produce sweet indistinct soundo. I deod, unblessed, unmeritorious as I havo not got even one of these"; sho thought so, and having done 80 sho, with all her longings shattered ( and so forth, down'to); began to brood over. 112. At that timo and at bat. period, a band of certain Jain known as Suvvaya, ( having oxcollont pows') who am, in nung ·90 The Last Five Upingas [ TII. Lect. 4. were well-protected by all the five Samitis viz. well-protected in movingi spoaking, accopting alms, patting or taking the pots for alms etc., and in voiding the excretion, urine, cough, bodily dirt, phlegm, and who vero protected in all serises by all the three Guptis viz. the protection of mind, specch and body, who were golf-restrained female anchorites, who were rell-versed in the sacred scriptures, who constituted a largo rotinue of puns and who wero gradually mo. ving from town to town, came to the city of Vanarasi and baring accepted an accoptablo rosidonce they stayed there practising selfcontrol and ponanco. 113. Now, a small group of thoso ŞurvayI nuns, while andering for alms in high, low and middle-class families in tho city of Vantrasi, entered the house of tho householder Bhadda. Then tho Housctvifo Subbaddi sass those nung coming, and becoming greatls delighted forthrith got up from her Beat, and having dono so, she went seren or cight steps forward ( out of respect for thom ) and bowed down and saluted them, and having inado tlcin accopt abundant food, drinks, catables and articles of tasto che spoko thus : “Troly O Venerablo nuns, ·.$$ 114-116.) Nirayávaligio. 91 I enjoy great sexual pleasures with the householder Bhadda, but I am not able to give birth either to a son or a daughter. Thereforo blessed are those mothers(and so forth, as above down to ) I have not got even one. Therefore, O dans ! you, who are possossed of great knowledgo, vory learned, who wander from town to town in many families, and visit ( lit. enter) the house of many kings (and so forth, down to) and householders etc: tell me if there is any application of any lore, chant vomiting, purge, enima, herbs, medicine, with which I may be able to give birth either to a son or a daahgter ? 114. Then those nuns spoke thus to the house' wife Subbadda: " O you beloved of the gods, we are nuos free from the knots of worldly attachment, protected by the carofulness in speaking ( and so forth, down to) protected by the three Gaptis. It does not behore 113, therefore, evon to hear this thing by our ears, what to talk of enunciating or practising it? O you beloved of the gods, we can only tell you the wonderlal religion ·gz The Last Five Unăngas ( tri. Loct. 4 delighted, saluted and boxed down to those nuns thrco times, and having done $0.she spoke to them tha: "O nuns, I believe in the Doctrine of the Nigganthas, I trust it, I-like it, O Jain nuas ! It is so, exactly as it is, and true" (and so forth, down to) she accepted the twelve-fold duty of a laywoman, And the nuns blessed her saying: “ As you please, O you beloved of the gods: don't have any obstruction in practising il. Then that house'wifo Subbadd. in the presence of those nuns (and 80. forth), and having done so she salated and bowed down to those auns, and then took their leave. Thus that house'wife Subladdit became a 'lay-disciple of the Ascetic Lord Wahlvira ( and so forth, doron to ) passed her time' happily. 116. Then at certain time, when it was 'mid-night and when that Subhaddã, the lay disciple of the Ascetic Lord Mahavira, Tas keeping arrake for family affairs, a thought of the following description occurred to her:" Truly I enjoy great sexual plea. sares Fith the householder Bhadda, but I am not able to give birth either to a son or a daughter. It is good for me, therefore, to take - permission of Bhadda to-morrow then tho un spill be shising highls; and sharawa' a ·§ 117..] .:!!'. Nirajivalição. : 93 a nun in the presence of those Sarvaga duns and thus to get myself initiated a houseless nun ceasing to be a house'wife possessed of sa house." She thought so, and having done 50 she went to the householder Bhadda and spoke to him thus with folded hands: " Truly, O Fou beloved of the gods, I enjoyed with you great sexual pleasures for many a year, but I'have not been able to give birth either to a 1 son or a daughter. Therefore, O you be- Ioved of tho gods, being permitted by you, I wish to get myself initiated in the presence of those 'Surraya nuns. '117. Then that householder Bhadda spoke thus to his wife Sabbadda: "Do not, O you beloved of the gods, get yourself bald-shaved and become initiated, but continue even now to enjoy great sexual pleasures with me and then having fully enjoyed's sexual pleasures, may you got yourself initiated in the pro. sonce of those Suvraya nung. Then the house wife Subhaddi did not pay heed or listen to those words of the 'house holder Bha da, but she spoke to him thus twice or thrice: “I wish, O'you beloped of the gods, to get myself initiated being permitted by you. Then"; that householderiBhadda, when he was notable to tell or to request hér anything more, ·94 The Last Five Upångas [ JI. Lect: 4. even by many explanations, attempts at convincing, convictions and reguests, con: sented to the renunciation (leaving the house) of Subhaddã inspite of his desira not to do 80. 118 Thon that Bhadda gof propared abundant food (4) invited his friends, kins. men etc., and afterwards, at the time of dinner greatly honoured and respected them, And then he got the house'wife Subhaddi, who had taken hor bath, who had made amonds for her sids and who was decorated with all kinds of ornaments, to ascend a palanquin carriod by a thousand mon. Thon that house'wife Subhaddă, being surrounded by her friends, kinsmen ( and so forth, down to ) acquaintances, and with great pomp and show ( and so forth, down to ) noise, went through the midst of the city of Všņarasi to the Upashraya of those Suvvapā nuns and having done so she ordered the palanquin carried by a thousand mon to bo stopped, and got down from the palanquin. 119. Then the householder Bhadda, ha. ving taken with him his wife Subhadda, went to those Suyyaga nuns and salutod. and bowod down to them, and having done 80 19 spoke to them thas: " Truly, you. belored of fibegodsthe beaga'wife Sobhadd&. - ·96 The Last Five Uplogas [ III.-Leot4. direction * and having done so she spoke to them thus: "O Reverend nuns the house in the form of the world is on fire," ( everything else is to be supplied here exactly as in the case of Devananda in the Bhagavati Satra including initiation (and so forth, down to)] she became a self-restrained nun. 121. Then at a certain time that, nun Subhadda, being greatly enamoured of (and so forth, down to ) attached to the children of many a person, sought to bogmear their bodios with oil, with scented paste, and sear. ched comfortable drinks (or warm wator), red lac, die, bracelets, pigment, colours, scented powder, toys, sweets, milk and flowers, and having dong : Bo she used to besmear with oil some of the boys or girls or sons or Text, ayahinam payāhinam, Sk, 2-dakshina-pradakshinam; the coremonious circumarnbalation of a poroon, for the purpose of shoping him repereaco, done both at mooting and parting. It consists in walking three times round him, so as to keep one's right side oonstantly turned towards him. To do this 620 must start from the right of the person reverenced and come rogod to his loft. It is commonly said to consist in moting from the left to the right. In that thu lelt means the left of the reverencing person, which, of course, corresponds to the right of the person reyerdacedo C&86 .

·varm SS 87-88.) Nirayivaliyão. 97 daughters or babies and children of many a 'person, some sbe used to besınear with scented powder, thus she bathed some with water, she painted the feet of some, applied black pigment in the eyes of some, she applied to some Usua' Ornaments ( arrowshaped ornaments for children), made Tilikamarks on the foreheads of some, coaxed some, arranged some in rows, drow figures of some, bermeared some with colours, bes. meared some with scented powder, gavo toys to come, gave sweets to some, made some drink milk, gaye flowers to some, placed some on her feet, placed some on her thighs, and thus taking them on her hips, lap, waist, back, bosom, shoulders, and head with both her hands, she rocked them, danced them, and patted them and passed her time happily experiencing the happiness of having a son, a daughter, a grandson and a grand-daughter. 122. Then those Survapā puos spoke thus to that nun Subhaddı: "O you beloved of the gods, we are nuns free from the knot of worldly ties and protected by the Five Samitis (and so forth, down to ) and selfrestrained female anchorites. Therefore, the purring of children does not behove as. p ·93 The Last Five Upangas (III. Lect. 4. you, O beloved of the gods, being greatly enamoured of and attached to the children of many a person, search besmearing them with oil (and so forth, down to) pass your time experiencing the happiness of having a grandson etc. Therefore, O you beloved of the gods, confess this sin ( and so forth, doin to) and make expiation for it.” 123. Now that pun Subhaddat did not pay hoed to those words of the Survayı nuns nor did she care for them and disregarding and neglecting them, sho whiled away hor timo. Then tho30 Suvoryi nuns roprimanded, despised, censured and rebuked the nun Subhaddi and often persuaded her to desist from that sin. 124. Then a thought of the following description ocurrat to that nun Subhaddi, ipho was roprumanded (and so forth, down to) aud was often parsuaded to desist from that sin by those Suvury.t nung: "As long as I was in the stato of a housa' vifo I was solfdependient (in lopen lont); but since I 119vo got inyy3lf bald-suared and lays accepted a houselo3, stato, having givon up the state of baving a house, I haso boon obligod to booomo dopondent upon othors. Forinorly, tho Suvusy. auns who are fros from worldly tios rospoc- ·§ 125. ).. Niraya çaliyao. 99 ted me and cared for me, but now they disregard me and neglect me. It is good for me, therefore, to go away to-morrow, when the sun will be shining bright, from the Surcayil auns, and to go to ani Upåshraya which would be exclusively my own, and stay there"; she thought so, and having done so, the next day when the sun was shining bright she went away from the Suvvaya nuns and went to an independent Upāsbraya and stayed there. Then that zur Subhadda, being no more reprimanded and persuaded by the Suvraya nuns, and becoming self-willed and enamoured of the children of many il person (and so forth, down to) she searched the besmearing with oil (and so fortb, down to) she whiled away her time experiencing the happiness of having a grand. son and a grand-daughter etc. 125. Then that nun Subhaddă, devoid of knowledge and thus passing her punhood in ignorance, low and passing her nunbood in such a low manner, of bad conduct and passing her nun-bood in such a bad conduct, attached to the worldly lies and passing her nonflood in such attachment, self-willed and paasing her nunhood in wantonness, practised punbood for many a year and hafing done ·100 The Last Fire Upångas [ I. Lect. 4. so, and having mortified herself by the penance of half-monthly fasts (in which thirty meals are cut off ), and without making confession and expiation for that sin (of nursing and fondling children), and having met with death at the time of surcease, sho way re-boru in the Sohamma heaven, in the Vimana Bahuputtiyi, in the assembly hall Uraraya, in the bed for the gods, clad in dirino garments and with the dimonsion of the innumerablo part of a finger. 126. Now that goddess Baluputtiya, as soon as born, became endowed with five kinds of fulness of faculties (and so forth 695, down to) the full development of the faculties of speech and inind. Truly, in this way, 0 Gogama, tbat goddess Bahuputtiyal experiences that celestial and divino prosperity. 127. Then Goyama asked: "O Venerable Sir, why is sho called the goddess Balıupit. tiyat." Then Jahirira ansered: "O Goyama, the goddess Baluputtiyl, whonorer ello attonds on Sakka, the lord and the king of gods, creates (bs moans of hor dirino poror) many boys and girls and then goes to Sakka tho lord and king oligods and shows to Sakka, tho lord and king of gods, the colestial dirino properity, the colostial dirino ·S$ 128-1291 Nirayávalição: 101 lustre, and the celestial divine prowess. Therefore, O Goyama, she is thus called tbe goddess Bahuputtigi.” Then Goyama asked: "Venerable Şir; how long has been expounded the duration of life of the goddess Bahuputtiya ?" Then Vahivira answered: "O Goyama, the duration of her life bas been expounded as four Palioramas." Then Goyama asked: 'Venerable Sir, where will the goddess Bahuputtiya go and where will she be re-born after having dropped down from that heaven at the end of hor life, at the expiry of her life and at the end of her existence there ?" Then Mahavira unswered: "O Goyama, she has be como re-bora as a daughter in a Brahmin family in this very continent of Jambuddiva, in the country of Bháraha, at the foot of the mountain Vinza in the village Vibhola. 128. Tben after the laps of eleven days (and so forth, down to ) after the lapse of twelve days, the parents of that daughter will give her the name of the following description : " Let Somă be the name of this our daughter." 129. Then Somã will complete her infancy, will become learvedmatured to enjoy pleasures, will attain to youth, will." excellent and possessed of an exquisite' ·102 The Last Five Upãngas (III. Lect. 4. no account of her form, youth and beauty. Then her parents will give the daughter Somni, who will have completed infancy, will have become learned, matured to enjoy pleasures, and will have attained to youth, as a wife to Ratthakada, his own sister's son, with a suitable dowry agreed upon. She will become his (Ratthakıda's) desired and beloved wife (and so forth, down to) like a box of valuables, will be carefully treated by bim like earthen pots for oil (which are carefully handled) well-protected like a wooden box for keeping clothes ( which is well-covered), well-looked after and treasured like of goms ( which is also well-looked aftor and kept in sceret treasure ), 80 that cold (and so forth, down to) and various ailments may not overcoine her. 130. Thon that femalo Brahmin Soma, enjoing great sexual pleasure, with Ratthakada and giving birth to twins overy year, will, at the end of sixteen years, give birth to thirty-two childron in all. Thon with somo of those many children lying on her back, some asking to suckle, gome attempting to stand and walk with the help of a wooden frampe, some crairling on the ground, somo walking, bomo stumbling, some booking her a hox ..

·some Or $ 130.] Nirapå valiyao. 103 breast, some asking for milk, some asking for toys, some asking for sweets, some asking for cooked rice, some asking for water, some laughing, some becoming angry, some being abused, some crying, some beating, some being struck, some running ayay, some following her, some crying, weeping or sobbing, some speakivg aloud, some talking aloud, some getting sleepy, some talking irrelevantly, easing themselres, some vomitting some purging and some sleeping, that female Brahmin Soma, becoming greatly besmeared with urine and excretion, dirty on account of soiled clothes and so forth, down to) rendered excessively dirty and full of exceasive bad smell, will not be able to onjoy great sexual pleasures with Ratthakada 131. Then at a certain time a thought of the following description will occur to that female Brahmja Somā who will keep asvako at mid-night for family affairs : " Truly, with these many children lying on my back (and so forth as above, down to) some sleeping, some of wicked births, some unfortunate, unlucky, and wretched and some deserving to dia or fall down at one stroke, and, therefore, I, becoming greatly besmeared with urine and excretion (and so forth as above, down ·104 The Last Five Upóngas [III. Lec. 4. to) possessed of excessirely bad smell, am not able to enjoy with Ratthakida great sexual pleasures. Therefore, blessed are those mothers and so forth, down to) and they bare achieved the real fruit of their lives who are sterile, ho do not give birth to children, who are the mothers of knees and elbows (fondling knees and elbows in stead of children), who are possessed of fragrant and excellent smell, and who enjoy great sesual pleasures. I am, howevor, unblegged, unmeritorious, devoid of good deeds because I am not able to enjoy with Ratthakada great sexual pleasures". 132. At that time and at that period, the Surraya nuns, possessed of carefulness in going (and so forth, down to) and constituting a large group, gradually moving from place to place, will come to the village Vibhela and skill stay there accepting an accoptablo residence. Thon B small group of those Surrará nuns, whilo srandering for alors in high, low, and middle-class families in the villago Vibhola, vill enter the housa of Ratthaki da. Then that female Brahmin Somi will see those nuns coming forwards hot, and hariog dono so and greatly delighted, sho will BOOD got up from her seat and having dono 80 ·SS.132–133:1 Nirayıyaliyło. 105 she will go serem or eight steps forward, and will salute and bon dorn to them and will make them accept abundant food (4) and will speak thus: "Trals, o Venerable nuns, I enjoy great sexual pleasures with Ratthakida (and 80 forth, down to) and every year gire birth to txins, and at the end of sixteen years I have giren birth to thirts two children in all. Now with some of those many children lying on my back (and so forth $ 131, down to some sleeping and some of wicked births, I am not able to enjoy great sexual pleasures. Therefore, O Venerable Ones, I desire to hear some religious instrucion from you." Then those nuns will expound to the female Brahmin Somi the raried (and forth, down to the religion propounded by the omniscient sages. 183. Then that female Brahmin Soma, hafing board the religious instruction from those nuns and becoming greatly delighted in ber heart, will salute and bow down to those nuns and will speak thus: "I believe, O nuna, in the Doctrine of the Nigganthas: it is exactly so as you hare expounded it. Only I shall now ask the permission of Ratthakůda and then, 0 nụns, I shall get myself baldshared in the presence of you, the beloved SO ·106 The Last Five Upingas (II. Lect. to of the gods." Then the nuns icill answer : “As you please, O you belored of the gods, don't cause any delay (lit. obstruction). Then that female Brahmin Somå will salute and bow down to those nuns and will dismiss them. 134. Then that female Brahmia Somi will go to Ratthakí da and with folded hands will speak to him thus: "Truly, O you beloved of the gods, I have heard the religious instruction from the noble nuns and that religious instruction is desired and liked by me. Therefore, O you belored of the gods, being permitted by you, I wish to get myself initiated in the presence of those Surrayā nuns.' 135. Then that Ratthakida wi}l speak thus to that female Brabmin Somi: "Do not, O Fou belored of the gods, get yourself baldshaved just now. But continue, O you beloved of the gods, to enjoy great sexual pleasures with me, and then having fully enjoyed soxual pleasureg way you get yourself initiated in tho presenco of the nuns." 136. Then that female Brahmin Somi, horing takon her bath ( and so forth, down to) and having decorated lier body and being surrounded by a circle of maid-serrants will get out of her house and haring dono so, sho go through the midst of the village will ·90 SS 186-187.] Nirayiraliyio. 107 Vibhela, to the Cpăshraya of Suvraya puns, and having dono so sbo vi)) salute and bowy down to them and will svait upon them. Then those Suvvayi nuns will expound to the female Brahmin Somā the varied religious instruction propounded by the omniscient sages constituting the doctrine of 'Bandha'the doctrine which shows how the jivas or souls are bound by Karma. Then that female Brahmin Som! will accept in the presence of thoso Surray: puns the twelve-fold religious duty of a laywoman. Then she will ealute and bow down to the Surrayā nuns, and baring done sbe will return into that very direction from wbich she might hayo Then that feinale Brahmin Somi will become a devotee of the nuns (and so forth, down to) will pass her time happily. Thon at a certain time those Survaya puds will go away from the village Vibhela, and having done So they will wander in the outside regions. 137. Then once upon timo those Survapit nuns, whilo Fandering from tovuto torn in successive order will come to the village Vibhela. Then that female Bralinin Somn, who will get the intelligence about this, will become dolighted, will take her bath and will go out +For a Faller and detailed esplanation on this tern yide my gates on my edition of Sirisirisălbaha Part I. p&. Come. & ·103 The Last Five Upångas [III. Lect. 4. see them as before, and having done so she will salute and bow down to them; and having heard the religious instruotion she will gay as before: "I shall take permission of Ratthakida and then gut myself initiated. And the nuns will reply as before : “As you ploage." Then that female Brahmin Soni will saluto and bow down to the Surfafi nuns and svill go away from them, and will go to lur own house to Ratthakada and will ask with folded hands as before $ 134. Then Ratthakudn will ansuter: As you please, O you beloved of the gods; do not make any delay." Thon Ratthakada will got preparod abundant food (and so forth as in the caso of Subhadda, down to)slio will becomo a nun caroful in going and so forth, down to ) & self-restrained female anchorito. 139. Then that nun Somit will study undor the Survayi nuns tho oloron Angas such as the Samžiyat and others, and having dono so and obscrring trvo days' fasts, throo days' fasts, four days' fasts, five days' fasts and so on, she will obsorvo nuanood for many year. Then having mortificd horsoll by monthly fasts (in which sixty moals aro cut off ) and lafiog coalessed and ospi- + See footpote do p. 33.

·S 139.] Nirayā valiyão. 109 ated for her sips and entering into contemplation and then having died at the time of surcease, she will be re-born as a god Soma who will be the resident of the same place as Sakka, the lord and king of gods. There, the duration of life of certain gods is expounded to be two Sigarovamas.* There the duration of the life of god Soma is also said to be two Sagarovamas. 199. Then Goyama asked: “Venerable Sir, where will the god Soma go and where will be be re-born after having dropped from that heaven at the expiry of his life there ?" Then Mahaira answered: "O Goyama, he will put an end to his worldly existence in the Mahavidena country. 11 (The usual conclusion is to be inserted here.)- End of the Fourth Lecture of the Third Section. of the Last Five Uçãngas togather called Niraya aliyão. See foot-note on p. 12 ·110 The Last Five Up.ingas (III. Lect. 5. Fifth Lecture, The story of Punnabhadda, (The Introduction, to the fifth lecture, in the usual terms is to be inscricd here.) 140. Truly, Jambi, at that time and at that period, there was a city named Rägagiha, a temple named Guñasilaa, and a king named Seniya. The Lord arrived there on a religious visit. The assembly went out to hear him. 141. At that timo and at that poriod thero was a god Punnabhadda, in tlo heaven Sohainma, in the Vimina Punnbhadda in tho assombly Suhamma, ou the throno Purna. bladila, surroundod by the four hundrou rooidonts of tho samo place (and so forth) as in tho case of Suriyibha, down to) having orui. bited the dance of thirty two kinds ho wont into that rory direction from which lie camo. Then tho Kudigirastli and tho asking of tho prorious birtli by Goyama otc. aro described. Thon \lahirira anywored: “ Truly, in this way, O Goyana!" 142. At that time and at that period, thero vaya city namod Janivaiyil in tho coudtry of Bharalia in this rory continent of Jam buddira, which was prosperous scell-proteclod and happy. Chanda, a tomplo nanod Tarlina. to bo ·vas $ 1431 Nirayāyaliyão 111 In that city of Manivaiya there liged a householder named Punnabhadda who rich and so forth. At that time and at that period certain elderly monks,who were posseased of the Jatismarana knowledge (a knowledge which enables one to know one's previous birth ) (and so forth, down to), who were free from the danger of life and death, who were very learned, who constituted a large group, and who were wandering from town to town, gradually came there on a religious visit. The assembly went out to hear them. Then that householder Punnabhadda getting intelligence about this thing (and so forth as in the case of Gargadatta in the Pannatti Satra, down to ) went into that very direction from which he came. Then his renunciation ( and so forth, down to) he became & self-restrained anchorite. 143. Thon that houseless monk Purinabhalda studied under the elderly monks the eloven Angas such as the Sõmõiyax and others, and having dono so he observed many two days' fasts, threo days' fasts ( and so forth, down to ) he practised asceticism for a long timo; and having dono so observed month. ly fasts in which sixty meals are cut off + Seo foot-noto od P. 52 ·-S$ 146–146) Niraya aliyxo 118 Sixth Lecture, Tht Story of Manibhadda.' The Introdiction, to the sixth lecture in the usual terms, is 10 be introduced here.) 146. Truly, O Jambli, &t that time and at that period, there was a city named Rāyagiba, a templo named Gunasilax and a king Damed Serisa. Too Lord arrived there. 146. At that timo and at that period : (here the arrival of the god Manibhadda, in the assembly Suhammi on the throne Minibbadda, together with one thousand residents of the fame placo, is to be described exactly as in the case of Punnabhadda. Then the oxhibition of the dance and the asking of tho previous birth by Goyama. Then the ropiy of drahivira viz: Thero a city namod Maniraai, a householdor pamod Dianibhadda, his initiation at the hands of certain elderly monks, he studied the olovon Aagas, observeri aaceticisin for & long timo, the observance of monthly fasts in which sixty mcals are cut off. His ro-birth in tho Dlani. bhadda Vimina, Two Sigaropamas as tho wag ·112 The Last Five Upångas (III. Lect. 5. and having made confession and expiation for his sins, having entered into meditation and having met with death at the time of surcease, he was re-born as a god in the Sohamma heaven, in the Vimina Punnabhadda in the assembly hall Uvavāya and in a celestial bed ( and so forth, down to ) became possessed of the Manaba-paryżya knowledgo (a knowledge by means of which the thoughts of the minds of other persons are known). 144. In this way, O Goyama, that is the divine prosperity of the god Punnabhadda. Then Goyama asked: " Venerable Sir, what has been expounded as the duration of lifo of the god Puſnabbadda ?" Then Anhävira answered: "O Goyama, the duration of his life has been expounded as two Sãgarovamas." Then Goyama asked: “Venerablo sir, whero will that god Punnabhadda go and where will he be re-born after the expiry of his lifo in that heaven ?" Then Mahavira ansuered: "O Goyama, he will be liberated in the Mahavideba country and will put an end to his worldly existence." The usual Conclusion is to be inscried here.) End of the Fifth Lecture of the Third Section of the Last five Upingas together called Nirayifaligio.

·118 SS 146–146) Nirayávalifão Sixth Lecture. Tbt Story of Manibbadd8. The Introdiction, to the sixth lecture in the usual terms, is to be introduced here.) 145. Truly, O Jambi, at that time and at that period, there was a city named Raya. giba, a temple named Guñasilaa and a king named Seniga. The Lord arrived there. 146. At that time and at that period : (here tbe arrival of the god Maribhadda, in the assembly Subammi on the throne Manibhadda, together with one thousand residents of the same placo, is to be describert exactly as in the case of Punnabhadda. Then the exhibition of the dance and the asking of tho previous birth by Goyama. Then the reply of Mabivira viz: There a city named Manivaai, a householder named Månibhadda, his initiation at tho hands of certain elderly monks, ho studied the olevon Angas, observerlaaceticism for a long timo, the observance of monthly fasts in which sixty meals are cut off. His re-birth in the Möņibhadda Vinápa. Two Sigarovamas as tho 8 was

·114 The Last Five Upingas [HI. Lecto 6.
duration of his life (and so forth, down to ) ho
will be liberated in the country of Aah videha.
(The usual Conclusion, is to be introduced here.)
End of the Sixth Lecture of the Third Section
of the Last Five Upingas together called
Nirap yaliyło.

·$147.)
116
Nirayávaliyão.
Lectures Seven to Ten.
The Stories of the Remaining Seven.
147. In this way the stories of (7) Datta
(8) Siva (9) Bala (10) and Anadhiya aro all
to be reproduced exactly as the story of
the god Puņnabhadda. Two Sigarovamast
are to be taken as the duration of their lives.
The Viminas are to have the names similar
to those of the gods. In the previous birth
Datta was in the city of Chandana, Siva in
Mahili, Bala in Hatthiņápura and Anádhiya
in Kikandi. The temples are to be understood
as in the Sangrhani Sutra.
End of the Third Section of the Last Five
Upãngas together called
Niraya yaliyo.
*
Soe loot-poto op p. 12.

·116 The Last Five Upāngas [IV. Lect. 1.
Fourth Section
called
Pupphachuliyao
or
The female disciples of pupphachala Nans.
(or an appendix to Papphiya )
First Lecture,
The Story of Siri,
(The Introduction, to the Fourth Section in
the usual Icrmis, is to be introduced here. )
148. Suhamma said : " There are ten
lectures espounded in the fourth section.
They are as follows:
Siri-Hiri-Dhii-Kitti,
Buddhi-Lachhi should also be known;
Ilidori, Surideri, Rasadevi,
Gandhadori also should be tnoren.
Then Jambil asked: “ If, O Rererend
Sir, the Ascotic Lord Mabürira (and so forth,
down to ) who has obtained emancipation
has expounded ten lectures of Pupphachalii
the Fourth Section of the Last Five Upingas
together called Nirayivaliyio, what ther has
been expounded as the purport of the first
lecture ! (The Introduction, to the first lecturo
la the usual terms, is to be supplied horo).

·SS 149-150.) Nirayáraliyło. 117 149. At that time and at that period there was a city named Riyagiha, a templo named Gugasilaa, a king named Senica, Tho Lord arrived there,' The assembly vont oat to hear lim. At that time and at that period Sirideri, in the Sobamma heaven, in the Vimana Siriradinsaa, in the assembly Suhawoma, on tho throne Siri, came there with four hundred residents of the same place, with four elderly persons and with all her retinuo, exactly as in the case of Bahuputtigă ( and so forth, down to ) vanished after having exbibited the dance. The only difference is that there were no children created by divine power. Then the asking of her (Siri's ) previous birth by Goyama. Then Mahavira answered: "Truly in this way O Gogama." 150. At that time and at that period there was a city named Rägagiha, a temple named Ganasilaa and a king named Jiyasattti. In that city of Rigagiha there lived a rich householder Sudapsana by Dame. That house. holder Sudansana had a delicate wife, Pigs by dame. They had a daughter named Bhiga who grew old and appeared like an ola maid, who became worn out and appeared like a worn out paid, whose breasts were fallen and looso and who 'sas avoided by guitors.

·118 The Last Five Upingas (IV. Lect. 1. 151. At that time and at that period Lord Pärshya, who is greatly renowned in the world (and so forth, down to ) resembling the nine gems (the description is to be supplied here). The Samosarana The assembly went out to hear him. 152. Then that girl Bhtys, getting intelligence about this and becoming greatly delighted, went to her parents and having done so she spoke to them thus : "Truly, o parents, Lord Parshva, who is greatly renowned in the world, while wandering from 1020 lo lown in due order, and surrounded by a multitude of his disciples, kas hero. Therefore, o parents, boing permitted by you, I wish to go to boy down to the feet of Lord Pirshwa, so greatly renowned in tho world.” The parents answered: "As you please, O you boloved of the gods; do not have any obstruction. 153. Then that girl Bhaya having taken her bath (and so forth, down to ) having decoraled her body, got out of her bouso boing surrounded by a circle of femalo friends, and went outside into the waiting-chambor, and then sho ascondod an excellent chariot meant for religious journeys. Thon that girl Bhdyi, surrounded by her rotinue, wout, right con ·SS 103-1041 Nirayiralição. 119 through the midst of the cits of Rigagiha, to the temple Guñasilaa; and haring gone there she saw there the Fons Atis'asas or Excellencies of a Tirthankar (see § 12)* and having done so, she got out of the chariot meant for religioas journeys, and surrounded by the circle of the maid-serrants she went to Lord Pars'sa ssbo is greatly renowned in the world and basing circumambulated him three times, waited upon him. 154. Then that Lord Pārswa, who is greatly renowned in the world, delivered to that girl Bhiyil and to a great assembly the religous instruction. Hasing heard and listened to it she was greatly delighted, and saluted and bowed down to him, and having done go, she spoke to him thos: "I beliere, Venerable Sir, in the Doctrine of the Nigganthas (and so forth, dosen to) I bare stood for that, it is exactls as you propound (and O forth, down to) I shall take the permi. Esion of my parents and then get myself initiated. Then Lord Pirs'ra replied: "As you please, O you beloved of the gods!" +For a detailed knezledge of thosn Atis'ayas refer to toy potes E136 tesu in my edition ck Sirisinis lakabı Part, LP. 4 ca the ·118 The Last Five Upångas (IV. Lect. 1. 151. At that time and at that period Lord Pärshva, who is greatly renowned in the world (and so forth, down to ) resembling the nine gems (the description is to be supplied bore). The Samosarana The assembly went out to hear him. 152. Then that girl Bhûys, getting intolligence about this and becoming greatly delighted, went to ber parents and liaving done so she spoke to them thu18: "Truly, 0 parents, Lord Porshya, who is greatly renowned in the world, while wandering from town to town in due order, and surrounded by a multitude of his disciples, has horo. Therefore, O paronts, boing permitted by you, I wish to go to bow down to tho feet of Lord Parshwa, 50 greatly ronowned in tho world." The parents answered: "As you ploaso, O you beloved of the gods; do not have any obstruction. 163. Then that girl BhQyå haring takon her bath (and so forth, down to ) having decorated her body, got out of her houso boing surrounded by a circle of fomalo frionds, and rent outsido into the staiting-chombor, and thon sho ascondod an excollent chariot meant for religious jourbofs. Thon that girl Bhig), Burrounded by her retinuo, tont, right como ·SS 158-154 ) Nirariralição. 119 through the midst of the city of Rägagiha, to the temple Ganasilaa; and having gone there she car there the Four Atis'ayas or Excellencies of a Tirthankar (see $ 12)* and having done so, she got out of the chariot meant for religious journeys, and surrounded by the circle of the maid-servants she went to Lord Pirs'ıra who is greatly renowned in the world and having circumambulated him tbrec times, waited upon him. 154. Then that Lord Pärsya, who is greatly renowned in the world, delivered to that girl Bhiyat and to a great assembly the religous instruction. Having heard and listened to it she was greatly delighted, and saluted and bowed down to him, and having done 80, she spoke to him thus: “I believe, Venerable Sir, in the Doctrine of the Niggau. tbas (and so forth, dorra to) I bare stood for that, it is exactly as you propound (and so forth, down to) I sball take the permission of my parents and then get myself initiated. Then Lord Pars'sa replied: " As you please, O you belored of the gods!” +For a detailed knesledge of these Atis'ayas relex to my notes term in my edition of Sirminyalakaba Part. I. P. 4 on the UAB ·1) 120 The Last Five Upingas [IV. Lect. 1. 155. Then that giri Bhagi ascended that very chariot meant for religious journeys and returned to the city of RIyagiha, and went to her own house, and having got down from the chariot gho wont to her parents, and having folded her hands sho asked their permission exactly as in tho case of Jamali in the Bhagarati Sitra. Then Sudansana replied: “As you ploase, you bolored of the gods ! 156. Then that householder Sudansana prepared abundant food (4) and invitod his friends and kinsmen otc., and at the time of taking botel·leaves after dinnor he, having made himself puro, consonted to the ronun. ciation of his daughler and called his familymon and spoko to thom thus: “O you bolored of tho gods soon proparo a palanquin carried by a thousand men for my daughter Bhîr. (and so forth, down to ) roport to mo about tho exocution of any order. Then they did so and roported to him accordingly. 167. Thon that houschioldor Sudarsana got his daughtor Bhiya to ascend tho palao. quin carried by a thousand mon after sho had taken hor bath and docoratod hor boly. Then surrounded by bor friopds and kinsmon and so furth, dorn to) noiso, shio wont right ·S 158-159.) Nirayāyaliyło. 121 1 is our through the midst of the city of Riyagiha to the temple Guñasilaa and saw there the Atis'ayag or the Rare Excelleucies of Tirthankara such as the divine Umbrella set acith jewels etc, and caused the palajiquin to be stopped and asked his daughter Bhîyš to get down from the palangain. 158. Then the parents took their daughter Bhig.I in their front and trent to Lord Pärs'ra who is greatly renowned in the world, and baring done so they salated and borved -down to him three times and spoke thus: "Truly, O you belored of the gods, Bhiy only dear daughter, She, O you beloved of the gods, has become aversed to worldly life (and so forth, down to) and wants to get herself bald-shaved in your presence and thus get herself initiated. Therefore, you beloved of the gods, I offer to you this alms in the form of a female disciple. Jlay you, o belored of the gods, accept this alms of a female disciple. Then Lord Pars'wa ansiyered : "As you please, O you boloved of the gods !" 169. Tlion that girl'Bhſya, being thus spoken to by Lord Parsya and becoming greatly dolightod, kept hor face turned to- Fards the northeasternly direction and pot off

·122
The Last Fire Upångas [IV. Lect. 1.
her ornaments and garlands herself as in the
case of Derănandă in the presence of Puppha.
chůla nuns (and so forth, down to) became a
self-restrained nun,
160. Then at a certain time that nu
Bhaga became a 'Sarirapãosiya' woman (&.
woman who thinks that every part of the
body is impure, and does not accept eren &
seat without sprinkling water over it which
is prohibitied for monks and onds in Jainism),
and often and often washed her hands, feet,
kead, mouth, breasts, arm-pits and secret
parts of the body, and wherever she spread
her bed or seat for study she first of all
sprinkled that place with water and then
she Occupied a place or spread a bed or
seat there.
a
161. Then the Pupplachula nuns spoke to
the sun Bhiya thus: “O you beloved of the
gods, we are nuns free from the knot of
worldly attachment protected in going (and
so forth, down to) self-restrained female
anchorites. It does not behove us, therefore,
to be · Sariraplosiyi.' But, you belored of
thio gods, you are a 'Sarirapāosigł' and every
3701 and then wash your hands (and so forth
as above, down to) spread your seat for study

·$ 162.] Niraya valigio. 123 after the sprinkling of water. Therefore, O you: beloved of the gods, make confession for this sin." (The rest is to be described here exactly as in the case of Subhaddă, down to ) she pagsed her time in an idependent Opishraya. Then that nun Bhiipi, becoming self-willed, and being not reprimanded and becoming wanton, used to wash every now and then her hands ( and so forth, down to) spread her seat. 162. Then that nun Bhaya, having observed nunhood for many & year observing two days' fasts, three days' fasts and so on; and withont máking confession or expiation for that sin and having met with death at the time of surcease, was born as the goddess Siri in the Sohamma heaven, in the Vimana Siriyadinsaa, in the assembly Uvaviya, in a divine bed (and so forth, down to) with the dimensions of a goddess, being endowed with five kinds of fulness of faculties.+ Truly, in this way, o Gogama, the goddess Siri has acquired this divine prosperity. The duration of her life there is expounded to be as one Paliovama. Then Goyama asked: " Venerable Sir, where will the goddess Siri go after the +See $ 85,

·124 The Last Five Upångas [Iv. Lect. l.
cxpiry of her life there?” Then Alabărira
answered : "She will be liberated from the
country of Maharideha.
(The usual Conclusion is to be inserted here).
End of the First Lecturo of tho Fourth Section
of the Last Five Upāngas together called
Nurayāyaliyão.

·125. $ 163. ) . Nirayāyaliyao. Lectares second to Ten. The Stories of the Remaining Nine. 163. In this way the stories of the romaining ning are to be recited. The Vimānas are of similar names. The previous births in the Sohamma heaven. The names of the cities, temples, and wires and their own names exactly as in the Sangahani Sutra. All renounced the world in the presence of Lord Pärs'wa. They were the disciples of the Pupphachulz zung, all had become 'Sari. rapãosiya'. And all of them to be liberated in the country of Mahévideha after dropping down from heaven. End of the Fourth Section of the Last Five Upingas together called Nirayávaliyão.

·126 The Last Five Upingas (V. Loc. I. The Fifth Section called Vanhidasao Or The (ten!) Chapters on the Vrsnis. First Lecture. The Story of Nisadha. 164. The Introduction to the Fifth Section, in the usual terms, is to be intro duced here, down to thero have been propounded twelve chapters of the filth section). They are as follows: (1) Nisadba (2) Miani (8) Valia, (4) Vahe, (o) Pagasă, (6) Jutti, (7) Dagaraba,(8) Dadha. raba, (9) Mabédhanu, (10) Sattadhaņu, (11) Dasadhanu and (12) Sayadhanı. Then Jambu asked: "If, Venerable Sir, the Ascetic Lord Mabasira has exposuded twelve lectures of the Fifth Section, what then is the purport of the first lecture? Then Suhanna answered: "Truly, in this way, Janba! 165. At that time and at that period, there was a city named Birarai (modern Drarka) kasing the circumference of twelro sojanas (and si forth, dars to ) like the ·fag 2 S S 166-167) Niraya paligão 127 Paradise incarnate, pleasant to look at, worthy of being seen, beautiful and excellent. 166. Now, in the north-easternly direction outside that city of Biravai there mountain named Revaa (modern Girnar) which was lofty; whose pinnacles reached, as it were, the surface of the heaven; which was pleasant on account of being covered over with different kinds of trees, groves, thickets, creepers and plants; which was full of the groups of swang, deer, peacocks, Koncha birds, Sārasa birds, crows, Mayanas la birds and cuckoos; which was full of plenty of banks, slopes, holes, prosprous sprouts, and peaks; which was crowded with bands of damsels, groups of gods and couples of demi-gods; which was always festive; and which was delightful, pleasant, of a happy sight, beautiful and excellent even to the Dasira Kshatriyas who are excellent heroic persons strongest in the three worlds. 167. Not very far, nor very distant from that mountain Ravaa there was a park named Nandanavana which yielded fruits of all the seasons (and so forth, down to ) pleasant to look at 168. In that park Nandanavana there was an abode' of the Yaksha Surappiya which } ·128 The Last Five Upangas (V. Lect. 1. was very apoient (and so forth, down to ) many persons used to come there and vorship the abode of Surappiya, 169. That abode of Surappiya was surroun ded by a big forest on all its sides exactly 28 Punnabhadda (and so forth, down to) a slabe of stone. 170. In that city of Baravai there ruled king Kanha who was a' Vasudeva.' He enjoyed the lordship of ten Dasara kings Samuddavi. jaya and others, fivo great warriors Baladera and others, sixteen thousand kings Uggasena and others, three and a half crores of princes Pajjanna and others, sixty thousand undann. ted variors Samba and others, twenty ono thousand brave soldiers Virasena and others, sixteen thousand queens Ruppini and others, thousands of barlots Arangaseni and othors and of many other kings, princes (and 80 forth, down to) merchants and others of tho southern half of the country of Bharaha having the ocean of the mountain Voyaddha 88 its boundary. 171. In that city of Birarai there a king named Baladera who was as poworful as the mountain Dabaya and so forth, down to) and who protected his kingdom roll. That king Baladera bad '& qncen zaipod wag

·S$ 172-173. ) Nirayłvaliyão.
129
Rorai who was tonder and so forth. Now, once
upon a time she saw a lion in her dream while
sleeping in her bed-chamber and so forth.
(Hore tho telling of the dream to Baladora
is to be described and then the birth of a bon
Nisadha). The arts exactly as in the case of
Mahibala, the gifts in fifty, the acceptance
of the hands of fifty princesses in marriage
by Nisadha ( and so forth, down to ) Nisadha
passed his time happily with them in a
lofty palace.
172. At that time and at that period,
Lord Aritthanomi* the founder of the Jain
Ordor whose height was ten bows (i. e. 40
hands) (his description is to be supplied here,
down to) the Samosarana and the assembly
wont out to hear him.
173. Then that Vasudeva Kanha getting
inlolligence abont this thing and becoming
greatly delightod and pleased called his
family-men and spoke to thein thus: “O
yon bolood of tho gods, immediately boat
the public drum in the assembly SuhammI".
Thon those family.men having responded to
bis words wont near the public drum in the
Aritthanerui, ie the twonty second Tirthankara of
the Jains.

·130 The Last Five Upingas (V. Lect. I. assembly Suhammã and havibg done so they beat it producing a roaring sound. vas on 174. Then when that public drum beaten with a roaring sound the Dagar.is Semmudda sijaya and others, the queens also are to bo mentioned, and so forth as above, down to ) thousands of harlots Anangaseni and others and many other kinge (and 80 forlii, down to ) merchants took their baths and so forth, down to) having ma'lo expiation, having decorated their bodies with all kinds of ornaments an'l some having according to their ranks seated themselves horses (and so forth, do:vn to) surrounded by a circle of mon, wont to Visudeva Kanba and having done so they with folded hands congratulated him with the words : " Victory to you, victory to you". 175. Thon tbat Vägudega Kapha spoko thus to his family.mn: "you bolovo:l of tlo gods, immediatoly make ready an olophant ſit for coronation and excolloot horses, olophants and chariots (and so forth, down to) thoy executed the ordor and roportod to him accordingly. Thon that Vigudova Kanha tool: his bath in the W3th-room (Qon si forth, down to ) ioanted the clephant, and boing ·§ 176.] Niraparalip.io. 131 surrounded by Eight Auspicious Things* as in the case of Kuņniya, with excellent white chawries being waved before him, and surroun. ded by ten Dasaras Samuddavijaya and others ( and so forth, down to ) morchants and others, and with all pomp and show and producing a great noise, he went right through the midst of the city of Biravai (eterything else is to be described here exactly as in the case of Kiniya, down to) waited upon lord Arittbademi. 176. Then that prince Nisadha (the son of king Baladeva ) heard this great noise of the people from that lofty palace (everything else is to be described here exactly as in the caso of Kuniya, down to ) he having heard and listened to the religious doctrine spoke thus: " Venerable Sir, I believe in the Doctrine of the Nigganthas." Everything else is to be described here exactly as in the case of Chitta, down to ) be accepted the twelve-fold *अटुट मङ्गलगा-the Eight Anpicions Things : They are mentioned in the Aopapātika Satra (satra 9, Poona Edition of Prof. N. G. Sara ) thas: (१) सोस्थिय, (२) सिरियच्छ, (३) नंदियावत्त,(४)यध्धमाणग, (6), HETE, (E) FUE, () Hans and (c) sau. It is forther said that all these are made up of gems- Coat UIT HOT + ·:$$ 179-180.] Niragávalição. 133 that city of Rohidaa there was a king named Dlababbala who had a queen named Paum.. vai. Once upon a time she saw a lion in a dream in her bed-clamber ( the birth etc. is to be described here as in the case of Mahl. bala only with this difference that the name of the prince was Virangaa, the giving of gifts by thirty two, tho accepting of the hands of thirty two princesses in marriage { and so forth, down to ) amased with music, possessed of the prosperity of all the six seasons yiz. the rainy season, tho advanced rainy season, the autuma, winter, summer -ånd the spring; and loved by all. 179. At that time and at that period, an Achórya (patriarch ) named Siddhattha, who was possessed of the knowledge of previous birth (he is to be described here exactly .as Kesi, down to), who was very learned and followed by a large group of monks, came to the city of Robidaa, to the park Meha: vanna and to the abode of the yaksha Manidatta and accepted an acceptable residence. The assembly went out to hear him, 180. Then that prince Viranga, hearing the great noise of the people from that lofty palace he is to be described here exactly as ·SO 132 The Last Five Upingas [ V. Lect. 1. duty of a layman, and having done ho returned. 177. At that time and at that period, the disciple of Lord Sritthanemi and & houseless monk, Varadatta by name, who was noble ( and so forth, doipa to) was staying there. Now that houseless monk Varadatta saw Nisadba and having done 80 and with faith and so forth, down to) saiting upon, he asked thus to Aritthanemi: nerable Sir, prince Nisadha"is, indeed, lovable, of a beautiful form, handsome, and of a handsome form, in the same way dear, doligbting the heart, attractive, of an attractive form, gentle and of a gentle form, of a beautiful sight and of a good form. How, Venerable Sir, bas Nisadha obtained and acquired this human prosperity ? (Asking of the previous birth is to be described here exactly as in the case of Suriyabba). Then Aritthanomi answered : "Truly in this way, Varadatta !" 178. At that time and at that period in this very continent of Jambuddiva and in the 'country of Bharaha there named Robidaa which was prosperous, wellprotected and happy. A park named Deharariņa, the abode of the Yaksba Manidatta. In was a city ·ŠS 179-180.] Nirajavaliyao. 133 that city of Rohidaa there was a king named Wahabbala who had a queen named Paumi. Tai. Once upon a time she saw a lion in a dream in her bed-chamber ( the birth etc. is to be described hore as in the case of Alahtbala only with this difference that the name of the prince was Virangaa, the giving of gifts by thirty two, the accepting of the hands of thirty two princesses in marriage Y and so forth, down to ) amused with Inusic, possessed of the prosperity of all the six seasons viz. the rainy season, the advar- -ced rainy season, the autumn, winter, summer and the spring; and loved by all. 179. At that time and at that period, an Acharya (patriarch ) named Siddhattha, who was possessed of the knowledge of previous birth (he is to be described here exactly as Kesi, down to), who was very learned and followed by a large group of montes, came to the city of Rohidaa, to the park Mehavanna and to the abode of the yaksha Manidatta, and accepted an acceptable residence. The assembly went out to hear him. 180. Then that prince Viranga, hearing the great noise of the people from that lofty palace he is to be described here exactly as

·134 The Last Five Upãngas [V. Lect. 1.
Jamali, doiyn to) he went out to hear him.
And having heard the religious instruction
he said: " you beloved of the gods, I shall
take the permission of my parents (here he
is to be described renunciating the world and
boooming a houseloss monk and So forth,
down to) a self-restrained monk exactly
as Jamali,
181. Then that houseless monk Viranga
studied under the patriarch Siddhattha the
eleven Angas such as Samãiya and others.
and having done so he observed two day's
fasts and so forth, down to ), and having
observed asceticism for full forty five years,
and having mortified himself by two monthly
fasts in which hundred and twenty
meals are cut off, and having made confession
and expiation for his sins, entering into
meditation and meeting with death at the
time of surcease, he was re-born as a god
in the Bambhaloa heaven, in the Manorama
Vimina. There the duration of the lives of
cortain gods is exponnded to be ten Sågaro--
vamas. There the duration of the life of the
god Viranga is also expounded to be ten:
Sagarovapas.
182. Now that god Viranga, having dropped:
down from that heaven at the expiry
ODO

·SS 183-184. ] Nirapavaliyao. 135 anof his life there, was born here in this very city of Bắravai as a son of Baladera in the womb of his queen Rerai. Then tbat queen Revaisaw a lion in her dream while sleeping in a suitable bed-chamber (and so forth, down to) Nisadha enjoyed in that lofty mansion. Truly, in this was, Varadatta, the prince Nisadha has obtained this noble human prosperity. 183. Then Yaradatta asked: " Venerable Sir, will he be able to get himself initiated in your presence ?" Then Arittbanemi swered: Yes, he will be able to do so." In the meanwhile, the houseless monk Varadatta passed his time in the welfare of his soul. Then at a certain time Lord Ari. ttlanemi went outside tho city of Birarai. Änd the prince became the follower of the Samana-a layman-possessed of the knowledge of living things and non-living things. 184. Then once upon a time that princo Nisadha went to tho Posaba-silã and passed his time on a bed of Darbha grass. Then the following thought occurred to the princo Nisadha who was keeping a religious vigil: “ Blessed, indeed are those villages and towns (and so forth, down to ) habitations where mores Lord Aritthanemi. Blessed, indeed, are those kings (and so forth, ·136 The Last Five Upãngas [ V. Lect. 1. down to) merchants and others who bow down, salute and wait upon Lord Arittha- Demi. If he comes here to the Nandanavana gradually moving from town to towa I shall also bow down to him (and so forth, down, to) and wait upon him." 185. Then Lord Arit.thanemi, knowing this thought of prince Nisadba, visited. Nandanavana with eight thousand monks with him. Tho assembly went out to hoar him. Then prince Nisadha, getting intelligence about this and becoming greatly delighted and pleased, went out to hear him having taken bis seat in a chariot with. four bells and carried by horses (he is to be described here oxactly as Jamali, down to), having taken the permission of his parents he got himselt initiated, and becamo houseless monk (and so forth, down to) a self-restrained anchorite. 186. Then that houseless monk Nisadha studied under the worthy elderly monks of Lord Aritchanemi the eleven Angas such as Simdiya and others, and observing two days' fasts, three days' fasts and various other kinds of penances, and baving observed asceticism for full nine months, ha- Ting observed 21 days' fasts in which forty a ·S S 187-188.) Nirayāyaliyão. 137 two meals are cut off, and having made confession and expiation for his sins,' aná having meditated, he gradually met with death. 187. Then that houseless moak Varadatta, knowing that the houseless monk Nisadba bad expired, went to Lord Arittlanemi and spoke to him thus : * Truly, Nisadha, your disciplo, the houseless monk was straightforward by nature and courteous. Venerable Sir, where is that houseless monk Nisadha gone and where is he re-bora after having met with death at the time of surcease bera ?" 189. Then Lord Aritthanomi spoke thus to the houseless monk Varadatta: "Truly, Varadatta, my disciple the houseless monk, Nisadba by name, who straightforward by nature and courteous, has, having studied from my worthy elderly monks the eleven Angas such as Samliya and others, baring observed ascetioism for full nine years, having observed 21 days' fasts in which forty two meals aro cut off, haring made confession and espiation for his sins, having entered into meditation and having met with death at the time of surcease, been re-born as a god in the Sayra- . sas ·and 138 The Last Five Upingas [V. Lect. 1. thasiddha Vimina high above tho moon, sun, planets, orbits, stars and the hundred habitations in the Gavijja Vimina of the eighty three lords of the Sohamma heaven. Thoro the duration of life of the gods is expounded to be thirty three Sigarovamas. 189. Then Vardatta asked: “Venerable Sir, where will that god Nisadha where will he be re-born after the expiry of his life there, after the expiry of his existence there, aftor the end of his duration there? Then Aritt.hanemi answered : "Varadatta, he will be reborn as a sou iu. the royal family Visuddha-pii-vansa in the city of Unnia in the country of Bhäraha, in this very continent of Jambuddiva. Then having completed his boyhood, being equipped with courtesy, attaining youth and having got pure enlightenment from worthy elderly monks, he will get himself initiated a8 & houseless monk ceasing to be a householder. He will become a monk protected in going (and so forth, down to) a self-res. trained anchorite. There he will observo many one day's, two days', three days', four days', five days' fasts and half-monthly and monthly fasts and various other penances and will observe asceticism for many a year, and having done so he will wortify himself ·- $. 149. 1 Nirayāyaliyão. 189 by monthly fasts in which sixty moals aro cut off. Then he will realise and propitiato that object (emancipation) for the sake of which mon" practiso (lit. suffor) tho hard mode of life peculiar to Jain monka such as nackedness, getting bald-shaved, never taking a bath (and so forth, down to) not cleansing the teeth, not keeping an umbrolla, going without shocs, kcopiog a wooden board for bed, keeping a woodon bed, getting hair plucked out with hand, celibacy, going to the houses of strangers for begging alms, keeping equal feeling whothor getting good alms gotting no alms, and the troubles created by the varied high and low wicked people of the village, and having done so ho will brcatbo his last and will be emancipated, will be finally enlighteued, (and so forth, down to) will put an end to all the miseries. or ( The usual conclusion is to be inserted here.) End of the First Lecture of the Fifth Sectios of the Last Fise Upingas tozather calisa Nirayáraliyao.

·140 The Last Five Upingas [ V. Lec. 2–12. Lectures Second to Twelve. 190. The remaining eleven lectures are also to be recited in the same manner according as in the Sangabani Satra without any enlargement or abridgement. End of the Fifth Section of the Last Five Upingas together called Nirayavaliyao. luar The volume of Nirayavaliyio is over. The Last Five Upingas are, therefore, over. The Last Five Upångas 'Nirapávaliyio' togethor constitute only one volume which is divided into five sections. The five sections could be instructed in five days. In the first four sections there are ten lectures in each, but in the fifth section there are twelve lectures END OF NIRAYAVALIYÃO.

·श्रीचन्द्रमूरिविरचिता ॥ श्रीनिरयावलिकासूत्रवृत्तिः ॥

·. . ॐ नमः थीशान्तिनाथदेवाय । पार्थनार्थ नमस्कृत्य मायोऽन्यग्रन्यवीसिता। निरयावलिथुनस्कंधे व्याया काचित्यकाश्यते ।। [पृ०३] तर निरयावलिकास्योपानन्यस्यार्यतो महावीरनिर्गतययनमभिधित्सुराचार्यः मुधर्मस्वामी सूत्र. फारः 'ते णं फाले णं' इत्यादिग्रन्थ तावदाह-अत्र णं' वाक्यालङ्करार्थः। तस्मिन् कालेऽवसर्पिण्याञ्चतुर्थभागलक्षणे तस्मिन् समये-तद्विशेषरूप यस्मिन् तन्नगरं राजगृहारयं राजा च श्रेणिकास्यः सुधर्म( श्रीवर्धमान स्वामी च होत्य' ति अभवत्-आसोदित्यर्थः । अयसपिंगत्यात्का- लस्य वर्णकनन्यवणितविभूतियुक्तमिदानों नास्ति। ' रिद्ध- स्थिमियसमिद्धं " भवनादिभिवृद्धिमुपगतं, भयवर्जितत्वेन स्थिर, समृद्ध-धनधान्यादियुक्तं, ततः पदयस्य कर्मधा- 'पमुइयजणाणवयं " प्रमुदिता प्रमोदकारणवस्तूनां सद्भावात् जना नगरवास्तन्यलोकाः जानपदाच-जनपदभ- वास्तत्रायाताः सन्तो यस्मिन् सा प्रमुदितजनजानपदम् उत्ताणनयणपेच्छणिज्ज सौभाग्यातिशयात् उत्तानः अनिमिषः नयनः लोचनः प्रेक्षणीयं यत्तत्तथा । "पासाइये" चितप्रसत्तिकारि । 'दरिसणि" यत् पश्यच्चक्षुः श्रमें न गच्छति। अभिरूपं मनोझरूपम् पडिरुषं " द्रधारं द्रष्टार प्रतिरूपं यस्य तत्तयेति । तस्मिन् "उत्तर- पुरिच्छिमे दिसीभाए गुणसिलए नाम चेइए होत्था" चैत्यं व्यन्तरायतनम् । 'वण्णओ' ति चैत्यवर्णको वाच्यः-"चिरा. ईए पुचपुरिसपत्ते" चिर:-चिरकालः आदि-निवेशी यस्य तत् चिरादिकम् अत एव पूर्यपुस्पैः-यतीतनरैः प्रसप्तम्-उपादेयतया प्रकाशितं पूर्यपुरुषप्राप्तम् । 'सच्छत्ते सज्झए सघंटे सपडागे फययेयहीए " कवितर्दिक रविः रयः। . . 7 .

·४ . तवेदिकं "लाउल्लोइयमहिए” लाइयं-यद्भूमे छगणादिना उपलेपनम् , उल्लोइयं-कुडयमालानां सेटिकादिभिः समृष्टी- करणं, ततस्ताभ्यां महितमिव महित पूजितं यत्तत्तथेति । तत्र च गुणशिलकचैत्ये अशोकवरपादपा-समस्ति । 'तस्स णं हेट्टा बंधासन्ने, एत्थ ण महं एगे पुढविसिलापट्टए पन्नत्ते, विक्खभायामसुप्पमाणे आईणगरुयवूरनवणीयतृल. फासे" आजिनक-चर्ममयं वस्त्रे,-रूत-प्रतोतं, वूरो-वनस्पति- विशेषः, नवनीतं-म्रक्षण, तृलम्-अर्कतृलं, तद्वत् स्पो यस्य स तथा कोऽर्थः ? कोमलस्पर्शयुक्त । 'पालाईए जाय पडि. रूचेति । ते णं काले ण ' इत्यादि, 'जाइसपन्ने ' उत्तम मातृकपक्षयुक्त इति बोद्धव्यम्; अन्यथा मातृकपक्षसंपन्नत्य- पुरुषमात्रस्यापि स्यात् इति नास्योत्कर्पः कश्चिदुक्तो भवेत् , उत्कर्षाभिधानार्थ चास्य विशेषणललामोपादानं विकीर्पित. मिति । एवं "कुलसंपन्ने," नवर कुलं-पैतृक पक्षः । 'यल- संपन्ने" धलं-सहननविशेषसमुत्थः प्राणः । त्ति केसि( शिवर्णको याच्यः; स य "विणयसंपन्ने"लायचं द्रव्यतोऽल्पोपधित्वं भावतो गौरवत्रयत्यागः पभिः संपन्नो य ओयंसी" आजो-मानसोऽवष्टम्भः तदान ओजस्वी, तेज-शरीरप्रभा तद्वान तेजस्वी, चयो-वचनं सौभाग्याधुपेत यस्यास्तीति वचस्वी, “ जयसी' यशस्वी- ख्यातिमान , इह विशेषण चतुष्टयेऽपिअनुस्वारः प्रारुतत्यात् । "जियकोहमाणमायालोमे " नवर क्रोधादिजयः उदय-प्राप्त- शोधादिविफलीकरणतोऽवसेयः । 'जीवियासामरणभयविष्प- मुक्के' जीवितस्य-प्राणधारणस्य आशा-चाञ्छा मरणाच्च यद्यं ताभ्यां विप्रमुक्तो जीचिताशामरणभयविषमुक्तः तदु. भयोपेक्षक इत्यर्थः । तत्रप्पहाणे' तपसा प्रधानः-उत्तमः शेषमुनिजनापेक्षया तपो या प्रधानं यस्य स तपप्रधानः । जहा केसि' " स तथा re ·एवं गुणप्रधानोऽपि, नवरं गुणाः-संयमगुणाः। करणचरण- प्पहाणे' चारित्रप्रधानः । 'निग्गहप्पहाणे' निग्रहो-अनाचार- प्रवृत्तेनिषेधनम् । 'घोरवंभचेरवासी' घोरं च तत् ब्रह्मचर्य च अल्पसायदुःखेन यदनुचर्यते तस्मिन् घोरब्रह्मचर्यवासी। 'उच्ढसरीरे' 'उन्ट' ति उज्झितमिय उजिमतं शरीरं तत्सत्कारं प्रति नि:स्पृहत्वात् (येन) स तथा । 'चोदसपुच्ची चउनाणोपमए ' चतुर्नानोपयोगतः केवलपर्जज्ञानयुक्त । केसि (शि )गणघरो मतिथुतावधिज्ञानत्रयोपेत इति दृश्यम् । आचार्यः सुधर्मा पञ्चभिरमगारशतः सार्व-सह संपरिवृतः समन्तात्परिकलितः पूर्वानुपूल्यां न पश्चानुपूर्वा चेत्यर्थः क्रमे णेति हृदयं, चरन-संचरन् एतदेवाह- गामाणुगाम दुइ- ज्जमाणे" त्ति ग्रामानुग्रामश्च विवक्षितग्रामादनन्तरग्रामो ग्रामानुग्राम तन् द्रवन्-गच्छन्-एकस्माद् प्रामादनन्तरग्राम- मनुल्लयन्नित्यर्थः, अनेनामतिवद्धं बिहारमाह । तत्राप्योत्सु- फ्यामारमाह-सुदमुहेणं विहरमाणे' सुखंसुखेन-शरीरसेदा- भावेन संयमाऽऽयाधाभावेन च विहरन् ग्रामादिपु वा तिष्ठन् । जेणेव ' त्ति यस्मिन्नेव देशे राजगृहं नगर यस्मिन्नेव प्रदेशे गुणशिलकं चत्यं तस्मिन्नेय प्रदेशे उपागल्य यथाप्रति- रूपं-यथोचितं मुनिजनस्य अवग्रहम् आवासम् अवगृध-अनु. शापनापूर्वक गृहीत्वा संयमेन तपसा चात्मानं भाश्यन्-विह रति-आस्ते स्म । 'परिसा निग्गय ' त्ति परिपत्-श्रेणिक राजादिको लोकः निर्गता-निस्ता सुधर्मस्वामिवन्दनार्थम् । धर्मश्रवणानन्तरं " जामेव दिसि पाउन्भूआ तामेव दिलि पडिगय" ति यस्या दिशः सकाशात् प्रादुर्भता-प्रागतेत्यर्थः तामेव दिशं प्रतिगता इति । तस्मिन् काले तस्मिन् समये आर्यसुधर्मणोऽन्तेवासी आर्यजन्धुनामाऽनगारः काश्यपगोत्रण 'सतुस्सेहे' सतहस्तोच्छ्यः, समय उरंससंठाणसंठिप' ·। तथा यावत्करणादिदै पश्यं यज्ञररिसनारायणसंघयणे कणग- पुलगनिघसपम्हगोरे' कनकस्य-सुवर्णस्य पुलग' ति यः पुलको लयः तस्य यो निकपा-कपपट्टरेखालक्षणः तथा पम्हेति ' पद्मगर्भः तद्वत् यो गौर स तथा: वृद्धव्याख्या तु-कनकस्य न लोहादेयः पुलका-सारो वर्णातिशयः तत्प्रधानो यो निकयो-रेखा तस्य यत् पक्ष्म-बद्दलत्व तदद्यो गौरः स कनकपुलफनिकपपद्मगौरः उग्गतये' उग्रम्- अप्रधृप्यं तपोऽस्येति कृत्वा । 'तत्ततवे' तप्तं-तापित तपो येन स तप्तपाः एवं तेन तपस्तप्तं येन कर्माणि संताप्य तेन तपसा स्वात्माऽपि तपोरूपः संतापित इति । तथा दीप्तं तपो यस्य स दीप्ततपाः, दीप्त तु-हुताशन इव ज्वलत्तेजा. कर्मवनदाहकत्वात् । उराले' उदार-प्रधानः घोरे घोरः-निर्गुणः परोपहेन्द्रियकपायाख्यानां रिपूर्ण विनाशे फर्नव्ये । तथा 'घोरव्यए' घोराणि-अन्यदुरनुधराणि मतानि यस्य स तथा । तथा घोरैस्तपोभिस्तपस्वी घोरतपस्वी । "संवित्तविरलतेयलेस्से" संक्षिप्ता-शरीरान्तनिलीना विपुला -अनेकयोजनप्रमाणक्षेत्रा-श्रितवस्तुदहनसमर्था तेजोलेश्या विशिष्टतपोजन्यलब्धिविशेषप्रभावा तेजोलेश्या (यस्य स.) एवं गुणविशियो जम्बुस्वामी भगवान् आर्यसुधर्मणः स्थधि. मदरसामंते" ति दूरं-विप्रकर्पः सामन्त समीपम्, उभयोरभावोऽदूरसामन्तं ( तस्मिन् ) नातिदूरे नातिसमीपे उचिते देशे स्थित इत्यर्थः । कथ ? उड्ढंजाणू शुद्धपृथिन्या- '"सनवर्जनात् औपग्रहिकनिपद्याभायाच उत्कटकासनः सन्नपदि. श्यते ऊचे जानुनो यस्य स ऊर्ध्वजानुः, अघ शिरा अधो. मुखः नोर्ध्व तिर्यग्या निक्षिप्त-दृष्टिः, किंतु नियतम् भाग- नियमितधिरिति भावना । यावत्करणात् “ झाणकोट्टोव- गए ! ध्यानमेय कोष्ठो ध्यानकोष्ठस्तमुपगतो ध्यानकोप्टोपगतः, .

·७ यया हि-कोष्ठके धान्य प्रक्षितमरिमकोर्ण भरति एवं स भगवान् धर्मध्यानकोष्ठमनुप्रविश्य इन्द्रियमनांस्यधिकृत्य संवृतामा भवतीति भावः । संघरेण तपसा ध्यानेन यात्मानं मारयन्-चासयन् विहरति-तिष्ठति । 'तम णं से' इत्यादि, तत इत्यानन्तर्य तस्माद् ध्यानारनन्तरं, शं इति चास्याल. कारे,. ,.स आर्यजम्युनामा उत्तिष्ठतीति संपन्यः, किम्भूतः सन्नित्याह-'जायंसड्ढे' इत्यादि जाता-प्रवृत्ता श्रद्धा-इच्छा यस्य प्रष्टुः स जातथद्धः, यद्वा जाता थद्धा-इच्छा वक्ष्य. माणवस्तुतत्यपरिशानं प्रति यस्य स जातश्रद्धः, तथा जातः संशयोऽस्येति जातसंशयः, तथा' जातकुतूहल:-जातीत्सुक्य इत्यर्थः विश्वस्यापि वस्तुव्यतिकरस्यापु कोऽन्योऽयों भग- यताभिहितो भविष्यति फयं च तमहमपमोरस्ये? इति उहाए उद्देइ ' उत्थानमुत्था-ऊध वर्तनं तया उत्तिष्ठति, उत्थाय च अन्जसुहम्म थेरं तिश्नुत्ती धायाहिपापयाहिणं करे' त्ति विकृत्या-त्रीन् पारान् आदक्षिणप्रदक्षिगा- दक्षिणपाोदारभ्य परिभ्रमणतः (पुनः ) दक्षिणपार्श्वप्राप्तिः थादक्षिणप्रदक्षिणा तां करोति-चिद्घाति, छत्वा च धन्दते- थाचा स्तौति, नमस्पति-फायेन प्रणमति, “नच्चासन्ने नाइ- दूरे उचिते देशे इत्यर्थः । “ सुस्वसमाणे ' श्रोतुमिच्छन् । नमंसमाणे ' नमस्यन् प्रणमन् । अभिभुखं 'पंजलिउडे' रुतमालिः । विनयेन उचालक्षणेन 'पन्यासमाणे ' पर्यु- पासनां विदधान एवं इति यत्यमाणकारं ' पदासि 'ति अवादीत् ॥ [पृ. ४ : भगवता उपानानां पच वर्गाः प्रशताः, यों अध्ययनसमुदायः तद्यथेत्यादिनी पञ्च वर्गान् दर्शयति “निर- यायलियाओ कापडिसयाओ. पुफियाओ पुप्कचूलियाओ चण्डिरसायो तिथिमांगों दशाध्ययनात्मकः प्रज्ञता, अप- . .

·. सनदशकमेयाह-'फाले सुकाले' इत्यादिना, मारनामभिस्त- दपत्यानां पुत्राणां नामानि, यथा फाल्या अयमिति कालः कुमारः, एवं सुकाल्याः महाकाल्याः कृष्णायाः सुकृष्णायाः महाकृष्णायाः वीरकृष्णायाः रामकृष्णायाः पितृसेनकृष्णायाः महासेनकृष्णायाः अपत्यमित्येय पुत्रनाम वाच्यम् । इह काल्या अपत्यमित्याद्यर्थ प्रत्ययो नोत्पाद्यः, काल्याविशन्देप्यपत्येऽर्थे एयण प्राप्त्या कालसुकालादिनामसिद्धेः। एयं चायः कालः १, तदनु सुकालः २, महाकालः३, कृष्णः ४, सुकृष्णः ५ महा- कृष्णः ६ वीरकृष्णः ७, रामकृष्णः ८, पितृसेनकृष्णः महासेनकृष्णः १० दशमः । इत्येवं दशध्ययनानि निरयाव- लिकानामके प्रथमे वर्ग इति ॥ 'एवं खलु जंधु ते णं काले ण ' मित्यादि, 'इहेय 'त्ति इहैव देशतः प्रत्यक्षासन्नेन पुनरसइख्येयत्याज्जाम्बूद्वीपानामन्यत्रेति भावः । भारते च- क्षेत्रे चम्पा एपा नगरी अभूत् । रिद्धेत्यनेन — रिद्धस्थिमिय- समिछे' त्यादि दृश्य, व्याख्या तु भाग्यत् । तत्रोत्तरपूर्वदि- ग्मागे पुर्णभद्रनामक चेत्यं व्यन्तरायतनम् । कुणिए नाम राय 'त्ति कणिकनामा थेणिकराजपुत्रो राजा होत्थ 'त्ति अभवत् । तद्वर्णको महयाहिमवतमहंतमलयमदरमहिंद- सारेत्यादि पसंतविडमर रज्ज पसाहेमाणे विहरह इत्येतदन्तः, तत्र महाहिमवानिय महान् शेषराजापेक्षया, तथा मलयः-पर्वतविशेषो, मन्दरो-मेरुः, महेन्द्रः शक्रादिदेव- राजः, तद्वत्सार:-प्रधानो यः स तथा । प्रशान्तानि डिम्यानि विघ्नाः डमराणि च-राजकुमारादिकृता विड्यरा यस्मिस्त- तथा (राज्यं ) प्रसाधयन्-पालयन् विहरति-आस्ते स्म । कूणिकदेव्याः पद्मावतीनाम्न्या वर्णको यथा ' सोमाला जाव विहरह यावत्करणादेव दृश्यम् सुकुमालपाणिपाया अहीणपचिंदियसरीरा " अहीनानि-अन्यूनानि लक्षणतः स्व- " " ·उन्मानम्-अर्धभारप्रमा- स्पतो या पञ्चापीन्द्रियाणि यस्मिस्तत् तथावियं शरीरं यस्याः सा तथा ।" लक्षणपंजणगुणोक्वेया" लक्षणानि-स्वस्तिक- चमादीनि व्यञ्जनानि-मपीतिलकादीनि तेषां यो गुणः- प्रशस्तता तेन उपपेता-युक्ता या सा तया, उप अप इता इतिशदत्रयस्य स्थाने शकन्यादिदर्शनात् उपपेतेति स्यात् । "माणुम्मोणप्पमाणपडिपुनसुजायसव्यंगसुंदरंगी" तत्र मान- जलद्रोणपमाणता, कर्य! जलस्यातिभृते कुण्डे पुरुपे निये- शिने यजल निःसरति तत्तहिं दोणमानं भवति तदा स पुरुपो मानमात उच्यते, तथा णता, कथं ? तुलारोपितः पुरुणे यद्यर्धमारं तुलयति तदा स तन्मानशात उच्यते, प्रमाण तु स्वाइगुलेनाप्टोत्तरशतो. च्यायिता, ततश्च मानोन्मानप्रमाणः प्रतिपूर्णानि-अन्यूनानि मुजातानि सर्वाणि अगानि-शिरप्रभृतानि यस्मिस्तत् तथा- विध सुन्दरम् अझं-शरोरं यस्याः सा तथा । " ससिसो- माकारकंतपिपदसणा"शशिवसौम्याकार कान्तं च कमनी- यम् अत पय प्रियं दृष्टणां दर्शन-रूप यस्याः सा तथा । मत पर सुरूपा स्वरूपतः सा पद्मावती देवी कुणिरण सदि उसलाई भोगभोगाई भुंजेमाणो विहरइ' भागभोगान् अतिशयवद्भोगान् । [पृ.५] 'तत्य णं' इत्यादि । 'सोमालपाणिपाया' इत्यादि पूर्ववद्वाच्यम् । अन्यच " कोमुइरयणियरविमलपडि- पुनसोमवयणा कौमुदीरजनीकरवत्-कार्तिकीचन्द्र इब विमलं प्रतिपूर्ण सौम्यं च बदनं यस्याः सा तथा । 'कुंडलुल्लिहियगंडलेहा' कुण्डलाभ्यामुल्लिखिता-पृष्टा गण्ड- लेखा-कपालविरचितमृगमदादिरेखा यस्याः सा तथा । सिंगारागारचारुबेसा' शृङ्गारस्य-रसविशेषस्य अगारमिय अगारं तथा चारुः वेपो-नेपथ्यं यस्याः सा तथा ततः कर्म- " 7 .

·पिया' . धारयः । ' काली नाम देवो' श्रेणिकस्वमार्या कृणिकस्य राश चुल्लजननी-लघुमाताऽभवत् । सा च काली "सेणि. यस्स रनो इट्टा यल्लमा कान्ता काम्यत्वात् सदा प्रेमविषयत्वात्. 'मन्ना' सुन्दरत्वात् 'नामधिज्ञा' प्रशस्तनामधेयवतीत्यर्थः नाम था धार्य-दृदि धरणीयं यस्याः सा तथा, 'वेसासिया' विश्वसनीयत्वात् , 'सम्मया' तत्कृतकार्यस्य ममतत्वात् 'बहुमता' यहुशो बहुभ्यो याऽन्ये. भ्यः सकाशात् बहुमता बहुमानपात्रं वा, 'अणुमया' निय. करणस्यापि पश्चान्मताऽनुमता । भंडकरंडकसमाणा आभरणकरण्डकसमाना उपादेयत्वात् सुरक्षितत्वाच्च । तेलकेला इव सुसगोचिया' तैलकेला सौराष्ट्रप्रसिद्धो मृन्मयस्तैलस्य भाजनविशेषः, स च मङ्गभयात् लोचन- भयाच्च सुष्टु सङ्गोप्यते. एवं साऽपि तथोच्यते । 'चेलापेडा इव सुसंपरिग्गहिया' यन्नमञ्जूपेयेत्यर्थः । 'सा काली देवी सेणिपण रन्ना सद्धि विउलाई भोगभोगाई भुजमाणा विहरर' । कालनामा च तत्पुत्रः 'सोमालपाणिपाए ' इत्यादि प्रागुक्त- वर्णकोपेतो वाच्यः, यावत् पासाइए दरिसणिज्जे थभिरूवे पडिरूवे ' इति पर्यन्तः । सेणियस्स रज्जे दुवे रयणा यहार- सबंको हारो१ सेयणगे हत्थीए २। तत्थ किर सेणियस्स रन्नो जावइयं रज्जस्स मुलं तावइयं देवदिन्नहारस्स सेयण. गरम य गंधहथिस्स । तत्थ हारस्स उपतीपथावे कहि- जिस्सइ । कूणियस्स य पत्थेव उप्पत्ती वित्थरेण मणिस्सइ, तत्कायेण कालादीनां मरणसंभवात् भारम्भसङ्ग्रामतो नरक- योग्यकोपचयविधानात् । नवर फूणिकस्तदा फालादिदशः कुमारान्वितश्चम्पायां राज्यं चकार सर्वपि च ते दोगुन्दु- गर्दया इच काममोगपरायणान्नयखिंगाड्या देवा. फुटमाणेहि मुइंगमत्यहि घरतरुणिसप्पिणिहिपहिं यत्तीसइपत्तनिवद्धेहि ·१२ सुरा पाणिय सव्वं होइ। तोए पहावेण सो वेयणं न वेएइ । अन्नया तस्स पउमावईदेवोर पुत्तो एवं पिओ अस्थि । मायार सो भणिओ-"दुरात्मन् ! तय अगुली किमिए वमंती पिया मुहे काऊण अस्थियाओ इयरहा तुम रोयतो चेव चिढेसु"। ताहे चित्तं मणागुवसंतं जाय । मए पिया एवं क्सण पाविओ। तस्स अधिई जाया । भुजंतओ चेव उट्ठाय परसुहत्थगओ, अन्ने भणंति लोहदंडे गहाय, 'नियलाणि भंजामि ' त्ति पहाविओ। रक्खवालगो नेहेण भणइ- एसो सो पायो लोहदंडे परसुं वा गहाय एइ' त्ति । सेणिएण चिंतियं- न नज्जइ केण कुमारेण मारेहि ? । तओ तालपुडगं विसं. खइयं । जाव पइ ताव मओ । सुडयर अधिई जाया । ताहे मयकिञ्चं काऊण घरमागओ रजधुरामुकतत्तीओ तं चेव चिंततो अच्छा । एवं कालेण विसोगो जाओ । पुण- रवि सयणआसणाईए पिइसंतिए दट्ठण अधिई होइ । तओ रायगिहाओ निग्गंतु चंप रायहाणि करेइ । एवं पाए कुणिओ राया रज्जं करेइ नियगभायपमुहसयणसंजोगओ। इह निरयावलियासुयक्षधे कृषिकयक्तव्यता आदाक्षिप्ता । तत्साहाय्यकरणप्रवृत्तानां कालादीनां कुमाराणां दशानामपि सङ्नामे रयमुशलास्ये प्रभूतजनक्षयकरणेन नरकयोग्य- कोपार्जनसपादनानरकगामितया ' निरयाउ' ति प्रथमा. ध्ययनस्य कालादिकुमारवकन्यताप्रतिवद्धस्य एतनाम । अथ रथमुशलाख्यसङग्रामस्योत्पत्तो किं निवन्धनम् । अत्रो- च्यते-एवं किलायं सङ्ग्रामः संजातः-चम्पायां कणिको राजा राज्य चकार । तस्य चानुजी हलविहल्लाभिधानी भ्रातरौ पितृदत्तसेचनकाभिधाने गन्धहस्तिनि समारूढी दिव्यकुण्ड. लदिव्यवसनदिव्यहारविभूषितो विलसन्ती दृष्ट्वा पद्मावत्य- ·भिधाना कृणिकराजस्य मार्या कदाचिद्दन्तिनोऽपहाराय त कूणिकराज प्रेरितरती-" कर्णविरलग्नकृतोऽतोऽयमेव कुमारो राजा तत्वतः, न त्वं, यस्येदृशा विलासाः " । प्रशाप्य- मानाऽपि सा न कश्चिदस्यार्यस्योपमति । तत्प्रेरितकणिक- राजेन तो याचिती । तो च तद्भयाद्वैशाल्यां नगर्या स्वकीय- मातामहस्य चेटकाभिधानस्य राक्षोऽन्तिके सहस्तिको सान्त:- पुरपग्विारिती गतवन्ती । णिकेन च दूतप्रेषणेन तो याचिती। न च तेन पितो, कृणिकस्य तयोश्च तुल्यमाटक- त्यात् । ततः कृणिकेन भणितं-'यदि न प्रेपयसि तदा युद्ध. सज्जो भव' । तेनापि भणितम्-एए सज्जोऽस्मि' । ततः कृषिकेन सह कालादयो दश स्वीया भिन्नमातृका भ्रातरो राजानश्चेटकेन सह समामाय याताः । तत्रैकैकस्य त्रीणि घोणि हस्तिनां सहस्त्राणि, एवं रथानामश्वानां च, मनुष्याणां च प्रत्येक तिम्नस्तिनः कोट्यः । कणिकस्याप्येवमेव । तर एकादशभागीहतराज्यस्य कूणिकस्य कालादिभिः सह निजेन एकादशांशेन सङ्ग्रामे काले उपगतः । एतमर्थ वक्तुमाह-- तए णं से काले' इत्यादिना । एनं च व्यतिकरं ज्ञात्वा चेटकेनाप्यष्टादश गणराजानी मेलिताः, तेषां चेटकस्य च प्रत्येकमेयमेव हस्त्यादियलपरिमाणं, ततो युद्धं संप्रलग्नम् । चेटकराजस्य तु प्रतिपनवतत्वेन दिनमध्ये एकमेव शर मुञ्चति अमोघवाणश्च सः । तत्र च कणिकसंन्ये गरुडव्यूहः चेटक- सैन्ये (च) सागरव्यूहो विरचितः । ततश्च कणिकैस्य कालो दण्डनायको निजयलान्वितो युध्यमानस्तावद्गतो यावच्चेटका, ततस्तेन एकशरनिर्यातेनासौ निपातितः १ । भग्नं च फणि- कवल । गते च दे॒ अपि चले निजानिजमावासस्थानम् । द्वितीयेऽडि सुकालो नाम दण्डनाय निजबलान्वितो युद्धमानस्तावद् गतो यावच्चेटकः एव सोऽप्येकशरेण निपातितः २ पर्व हतीयेऽदि महाकालः, सो. - ·१४ ऽप्येवम् ३। चतुर्थेऽहि कृष्णकुमारस्तथैव ५ । पञ्चमे सुरुष्णः ५, पप्ठे महाकृष्णः ६, सप्तमे वीरकृष्णः ७, अष्टमे रामकृपणः ८, नवमे पितृसेनकृष्ण ९ दशमे पितृमहासेन- कृष्णः १० चेटकेनैकैकारेण निपातिताः । एवं दशसु दिध- सेपु चेटकेन विनाशिता दशापि कालादयः । एकादशे नु दिवसे चेटकजयार्थ देवताराधनाय कुणिकोऽएमभक्तं प्रजग्राह । ततः शक्रचमरावागतौ । ततः शक्रो वभापे- "चेटकः श्रावक इत्यह न तं प्रति प्रहरामि, नवरं, भवन्त संरक्षामि" । ततोऽसो तद्रक्षार्थ वनपतिरूपकमभेद्यकवचं कृतवान् । चमरस्तु द्वौ सङ्ग्रामो विकुर्वितवान् महाशिला- कण्टकं रथमुशलं चेति । तत्र महाशिलेव कण्टको जोवित. मेदकत्वान्महाशिलाकण्टकः । ततश्च यत्र तृणशूकादिनाs. प्यभिहतस्याश्वहस्त्यादेमहाशिलाकण्टकेनेवास्थाहतस्य वेदना जायते स सङ्ग्रामो महाशिलाकण्टक एवोच्यते । रहमुसले' त्ति यत्र रथो मुशलेन युक्तः परिधावन् महाजनक्षयं कृतवान् अतो रथमुशलः । 'ओयाए 'त्ति उपयातः-संप्राप्तः । किं जइस्सइ' त्ति जयश्लाघां प्राप्स्यति । पराजेष्यते-अभिभ- विध्यति परसैन्य परानभिभविष्यति उत नेति कालनामान पुत्रं जीवन्तं द्रक्ष्याम्यहं न वेत्येवम् उपहृतो मनःसंकल्पो युक्तायुक्तविवेचनं यस्याः सा उपहतमनःसंकल्पा । याव- त्करणात् करयलपल्हस्थियमुही अज्झाणोवगया ओम- थियवयणनयणकमला ओमथियं-अधोमुखीकृतं चदनं च नयनकमले च यया सा तथा । 'दीणविपन्नवयणा' दीन- स्येव विवर्ण वदनं यस्या. सा तथा 'झियाइ' ति आर्त- ध्यानं ध्यायति, "मणोमाणसिएणं टुक्खेणं अभिभूया मनसि जातं मानसिकं मनस्येव यद्वर्तते मानसिकं दुःखं बचनेनाप्रकाशितत्वात् तन्मनो-मानसिकं तेन अबहिर्चतिनाs- भिभूता।'ते णं काले णे इत्यादि । 'अयमेयास्वेति अयमे " ·, . . तद्रूपो वक्ष्यमाणरूपः अन्झथिए' त्ति आध्यात्मिकः- आत्मविषयः चिन्तितः-स्मरणरूपः, प्रार्थितः लधुमाशंसितः, मनोगतः-मनस्येव वर्तते यो न यहिः प्रकाशितः, संकल्पो- विकल्पः, समुत्पन्नः-प्रादुर्भूतः । तमेगह-' एयमि' त्यादि । यावत्करणात् "पुन्वाणुपुब्धि चरमाणे गामाणुगाम दुइज्ज. माणे इहमागम इह संपत्त इह समोसढे, इहेव चंपार नय- रीए पुन्नमद्दे चेहए अहापडिरूय उग्ग उम्गिणिहत्ता संजमेण तवसा यप्पाणं भायेमाणे विहरह" । 'तं महाफल स्खलु' मो देवाणुप्पिया? 'तहास्याणं' अरहंताणं, भगवताणं, नामगोयस्स वि सवणयाए, किमग पुण अभिगमणवंदणन- मंसणपडिपुच्छणपन्जुवासणार ? एगस्स चि आरियस्स धम्मियस्स बयणस्स सवणयार, किमंग पुण विउलस्स अहस्स गणयाए गच्छामि णं ' यह समण' भगवं महावीरं चंदामि नमसामि सकारेमि सम्मोणेमि कल्लाणं मंगलं देवयं चेइय ' पन्जुवासामि,' एवं नो पेयमये हियाए सुहाए खमाए निस्सेयसाम आणुगामियत्ताए भविस्सह इम च णं पयारूयं वागरणं पुच्छिस्सामि त्ति कटु एवं संपे- हेह' संप्रेक्षते-पर्यालोचयति। सुगमम्। नवरं 'इहमागए ति चम्पायां, 'इह संपत्ते' त्ति पूर्णभद्रे चत्ये, ' इह समो. सढे' ति साधुचितापग्रहे. एतदेवाह-इहेव चंपाए इत्यादि। 'महापडिरूचं' ति यथाप्रतिरूपम् उचितमित्यर्थः । 'तं' महाफलं ' ति महत्फलमायत्यां भवतीति गम्यं । 'तद्दारूवाणं ' ति तत्प्रकारस्वभावानां-महाफलजन- ननस्यमायानामित्यर्थः । 'नामगोयस्स'ति नानो-यादृच्छि. कस्याभिधानस्य, गोत्रस्य-गुणनिप्पन्नस्य सवणयाए 'ति श्रवणेन, फिमंग पुण' ति किंपुनरिति पूर्वोक्तार्थस्य विशेपद्योतनार्थम् अनेत्यामन्त्रणे, यद्वा परिपूर्ण एवायं शग्दो विशेषणार्थः, अभिगमनं, यन्दनं-स्तुतिः, नमनं-प्रणमनं, प्रति- इति तस्मात्.

·. - पृच्छन-शरीरादिवार्ताप्रश्नं, पर्युपासनं-सेवा, तद्भावस्तत्ता तया, एकस्यापि आर्यस्य आर्यप्रणेतृकत्वात् धार्मिकस्य धर्म- प्रतिवद्धत्वात् , वन्दामि-चन्दामि-बन्दे,स्तौमि, नमस्यामि- णमामि सत्कारयामि-आदरं करोमि वस्त्राद्यर्चनं वा, सन्मान- यामि उचितप्रतिपत्येति । कल्याण-कल्याणहेतुं, मङ्गलं दुरितो- पशमनहेतुं, देवं चैत्यमिय चैत्यं, पर्युपासयामि-सेचे, एतत् , नोऽस्माकं, प्रेत्यभवे-जन्मान्तरे, हिताय पथ्यान्नवत् , शर्मणे, क्षमाय-सङ्गतत्वाय, निःश्रेयसाय-मोक्षाय, आनुगामिकत्वाय- भवपरम्परासु सानुवन्धसुखाय, भविष्यति, इति कृत्वा-इति हेतो. संप्रेक्षते पर्यालोचयति संप्रेक्ष्य चैधमवादी- [ पृ० ६ ] शीघ्रमेव 'भो देवाणुप्पिया' । धर्माय नियुकं धार्मिक, यानप्रवर, 'चाउग्धंट आसरदं ' ति चतस्रो घण्टा. पृटतोऽप्रतः पार्श्वतश्च लम्बमाना यस्य स चतुर्घण्टः, अश्वयुक्तो रथोऽश्वरथस्तमभ्यरथं, युक्तमेयाभ्यादिभिः, उपस्था पयत-प्रगुणीकुरुत, प्रगुणीकृत्य मम समर्पयत । 'हाय'त्ति कृतमजना, स्नानान्तरं 'कयवलिकम्म 'त्ति स्थगृहे देव. तानां कृतवलिकर्मा, 'कयकोडयमंगलपायच्छित्त' ति कृतानि कौतुकमङ्गलान्येव प्रायश्चित्तानीव दुःस्वप्नादिव्यपोहायावश्यक- तव्यत्वात् प्रायश्चित्तानि यया सा तथा । तत्र कौतुकानि- मषोपुण्ड्रादीनि मंगलादीनि सिद्धार्थदध्यक्षताकुरादीनि, 'सुद्धप्पावेस्साई चन्थाई परिहिया''अप्पमहन्याभरणालंकिय. सरीरा' (इति) सुगमम् , 'वहूहिं खुजाहिं जाये' त्यादि. तन कुन्जिकाभिः-वक्रमाभिः, चिलातीभिः--अनार्य देशो. त्पन्नाभिः, वामनाभिः-हस्वशरीरामिः, बटभाभि.-मडहको ठाभिः, वर्वरीभिः-बर्वरीभिः वर्वरदेशसंभवाभिः, वकुशि- कोभिः यौनकाभि पण्हकाभिः इसिनिकाभिः वासिनिकाभिः लासिकाभिः लकुसिकाभिः द्रविडीभि. सिंहलीभिः आरयोभिः पक्वणीभिः यहुलीभिः मुसण्डीभिः शबरीभिः पारसीभिः . , ·. . नानादेशाभिः बहुविधानार्यदेशोत्पनाभिरित्यर्य:, विदेशस्तदी. यदेशापेक्षया चम्पानगरो विदेशः तस्य परिमण्डिकाभिः, इंगियर्याचत्तियपत्यियषियाणियादि' तत्र इङ्गितेन-नयनादि- चेष्टायिोपेग चिन्तितं च परेण हृदि स्थापितं प्रार्थितं च विजानन्ति यास्तास्तया ताभिः, स्वस्वदेशे यन्नपथ्यं परि- घानादिरचना तद्गुदीतो वेपा यकाभिस्तास्तथा तामिः निपुणनामधेयकुशला यास्तास्तथा तामिः अत एव विनीताभिः युक्तेति गम्यते, तथा चेटिकाचक्रबालेन अर्थात् स्वदेश संमयेन वृन्देन परिक्षिता या सा तया। उपहाणसाला उपयेशनमण्डपः । दुदह' आरोहति यौव श्रमणो भगवान तनयोपागता-संप्राप्ता, तदनु महावीरं निरुत्वो चन्दते-स्तुन्या, नमस्यति-प्रणमति, स्थिता चैव ऊध्यस्थानेन, कृताञ्जलिपुटा अभिमंमुखा सतो पर्युपासते । धर्मकथाश्रवणा- नन्तरं वित्यो' धन्दयित्वा । वन्दित्या) एवमवादी- 'पर्ष खलु भंते' इत्यादि सुगमम् । [पृ०७] या कालोदेव्याः पुत्रः फालनामा कुमारो इम्ति- तुरगस्यपदातिरूपनिजसैन्यपरिवृतः कृणिकराजनियुक्तश्चेट. कराजेन सह रथमुशलं सझामयन् मुमटैथेटकसत्कर्यदस्य कृतं तदाह- हयमहियपवरवीरवाइयनिवडियचिंधन्यायपडागे' (हतः) सैन्यस्य हनत्यात्, मथितो मानस्य मन्यनात् , प्रव- रवीरा-मुमटा घातिताः-विनाशिता यस्य, तथा निपाति- चाचिजाः-गरुडादिचिहयुक्ताः फेतयः पताकाश यस्य स तथा ततः पदयतुष्टयस्य कर्मधारयः। अत एव 'निरालो. यायो दिसामओ फरेमाणे' ति निर्गतालोका दिशः कुर्वन् चेटकराजः(स्य) 'सप सपडिदिसि ति सपक्ष-समानपा समानयामेतरपार्श्वतया, समतिदिक-समानप्रतिदिक्कयान्त्यर्थ- मभिमुख इत्ययः अभिमुपागमने हिपरस्परस्य समायिय दक्षिण- ·. , . . यामपावों भवतः, एयं विदिशावपीति । इत्येवं स कालः चेटकराजस्य रथेन प्रतिरथं 'हव्वं' शीघ्रम् आसन्न-संमु- स्त्रीनम् आगच्छन्तं दृष्ट्वा चेटकराजः तं प्रति 'आसुरुत्ते'रुटे कुविए चंडिकिए ‘मिसिमिसेमाणे 'त्ति, तत्र आशु-शीघ्र रुट:-क्रोधेन विमोहितो यः स आशुरुष्टः, आसुरं वा-असुर सत्कं कोपेन दारुणत्वात् उक्त-भणितं यस्य स आसुरोक्तः, रटो-रोषवान् ‘कुविए 'त्ति मनसा कोपवान् , चण्डि- क्किये-दारुणीभूतः 'मिसिमिसेमाणे 'त्ति कोधज्वालया ज्वलन्, 'तिवलियं भिउहिं निडाले साइटु' त्ति त्रिवलिकां भृकुटि-लोचनविकारविशेष ललाटे संहृत्य-विधाय धनुः परामृशति घाणं परामृशति, विशाखस्थानेन तिष्ठति, आययकण्णायतं' ति आकर्णान्तं वाणमाकृष्य 'एगाहन्छ' ति एकयैवाहत्या आहननं प्रहारो यत्र जीवितव्यपरोपणे तदेकाहत्यं यथा भवति एवं, कथमित्याह-'धुडाहचं' कुटस्येव-पापाणमयमहामारणयन्त्रस्येव आहत्या आइननं यत्र तत्कुटाहत्यं । 'भगवतोक्तेयं व्याख्या। 1पृ० ९] अप्फुण्णा समाणी व्याता सती । शेप सुगम यावत् 'सोल्लेहि य'त्ति पक्यैः 'तलिएहि त्ति स्नेहेन पक्यः, भज्जिरहि भगैः । पसन्न च' द्राक्षादिव्यजन्यो मनःप्रसत्तिहेतुः ‘आसाएमाणोओ' त्ति ईपत्स्यायन्त्यो बहु च त्यजन्त्य इक्षुखण्डादेरिय, 'परि- भाएमाणीओ' सर्पमुपभुजानाः ( परस्परं ददन्त्यः ) 'सुक्क' त्ति शुप्केव शुष्कामा रुधिरक्षयात्, ‘भुक्ख' त्ति भोजना- करणतो युभुक्षितेय, 'निम्नसा' मांसोपचयाभावतः, 'मोलुग्ग' ति अवरुग्णा-भग्नमनोवृत्तिः, 'सोलुग्गसरोरा भग्नदेवा, निस्तेजा-गतकान्तिः दीना विमनोवदना, पाण्डकि- भूखी-पाण्डरीभूतबदना, 'ओमंथिय' चि अधोमुखीकृतं, , . ।

·. उपद्दतमनःसङ्कल्पा-गतयुक्तायुक्तविवेचना 'कायल० कटु'त्ति करयलपरिग्गहियं दसनहं सिरसावतं मत्थर अंजलि कटु सेणियं राग एवं धयासी, स्पष्टम् । एनमर्थ नाद्रियते-अनायें आदरं न कुरुते, न परिजानीते-नाभ्युपयच्छति, कृतमौना तिष्ठति । [पृ० १०] 'धनाओ णं कयलक्खणाओणे सुलद्धे णं तासि जम्मजीवियफले अविणिजमाणसि' चि अपूर्यमाणे 'जत्तिहामि' ति यतिष्ये, 'इहाहिं' इट्ठाहीत्यादीनां व्याख्या प्रागिदियोक्ता। [ पृ० ११ ] 'उबाणसाला ' आस्थानमण्डपः । 'दिई या स्थान ' अचिंदमाणे' अलभमानः। अंतगमनं-पारगमनं तत्संपादनेन। [ पृ० १२ ] 'सूणायो' घातस्थानात् । 'पस्थिपुडगं' उदान्तर्यर्ती प्रदेशः । 'अप्पकप्पियं' आत्मसमीपस्थम् । सपक्ष-समानपार्श्व समवामेतरपार्वतया ।सप्रतिदिक-समान- प्रति दिक्तया अत्यर्थमभिमुख इत्यर्थः, अभिमुस्खायस्थानेन हि परस्परस्य समावेय दक्षिणयामपाय भवतः, एवं विदिशापि। पृ०१३] 'अयमेयारवे भम्भत्थिर चितिए पत्थिर मणो- गए संकप्पे समुप्पन्नित्या'। सातन पातनं गालन विध्वंसन- मिति कर्नु संप्रधारयति, उदारान्तर्वतिनः गोपधैः सातनम्- उदरावाहिकरणं, पातनं-गालनं रुधिरादितया कृया, विध्य- सनं सर्यगर्भपरिशाटनेन, न च शाटनाद्यवस्था अस्य भवन्ति । 'संता तंता परितंता' कार्याः सेदवावका पते ध्वनयः।. मयसदृदुहट्टा' (आर्तवश-आर्तध्यानवशतामृता-गता दुःखा- त्तांचयासा) ·२० [पृ० १४ ] उच्चाभिराकोशनाभिः आमोशो निर्भर्त्सना उद्धर्पणा (एते समानार्थाः ) । 'लजिया विलिया विड्डा' (पतेऽपि समानार्थाः)। [ पृ० १५ ] स्थितिपतितां-फुलकमायातं पुनजन्मानु- छानम् । [ पृ० १६ ] 'अंतराणि ये' अवसरान, छिद्राणि-अल्प- परिवारादीनि, विरहो-विजनत्वम् । तुष्टिः उत्सवः दर्थः भागन्दः प्रमोदार्थाः एते शम्दाः। [पृ. १७ ] 'मम घाते उकामेणं' धातयितुकामः णं याफ्यालकारे मां श्रेणिको राजा घातन मारणं चन्धनं निच्छु- भणं' पते पराभवसूचका ध्वनयः। [पृ०१८] निष्प्राण:-निर्गतप्राणः निशेष्टः जीवितविमजदः माणापक्षारसूचकाः एते। अवतो!-भूमी पतितः। 'अप्फुण्णे' व्यातः रार । 'रोयेमागे ति रुदन् ' पंधमाणे ' फ्लयं कुर्वन् 'सोयमाणे' शोकं पुरुधन विलयमाणे विलापान फुर्यन् । नीदरण' ति परोक्षस्य यनिर्गमादिकार्यम् । मणोमाणसिपणं ' ति मनसि जातं मानसिकं मनस्येय यतते वचनेनाप्रकाशि- तत्वात् तत् मनोमानसिकं तेन अपदितिना अभिभूतः । 'अतेउरपरियालसंपरिखुडे'। 'चंपं नगरि मझमझेणं इत्यादि पाच्यम् । 'अश्पिविउकामेणं' ति स्वीकर्नुकामेन, पतदेय स्पष्टयति-गिदिउकामेणं' इत्यादिना । तजाव ताय न उद्दालेर ताव ममं फूणिए राया' न्यादि सुगमम् । जगं' ति मातामहम् । संपति' पर्यालोचति । .' अंतराणि' छिद्राण प्रतिजाप्रत्-परिमावयन् विवरति- मास्ते । 'अंतरं' प्रपिरलमनुष्यादिकम् । 'असंविदितेणं' ति असंप्रति (यत बिदितेन) । दव्य ति पम् । .

·२१
[पृ०२२] 'जहाचित्तो'त्ति राजप्रश्नीये द्वितीयो-
पाड़े यथा श्वेतम्बीनगर्याश्वित्रो नाम दूतः प्रदेशिराजः
प्रेपितः भायस्त्यां नगयाँ जितशत्रुसमीपे स्वगृहानिर्गत्य
गतः तथाध्यमपि । कोणिकनामा राजा यथा एवं
विहल्लकुमारोऽपि । 'चारग्घटं' ति चतनो घण्टा-
श्शतसृप्यपि दिनु अपलम्बिता यस्य स चतुर्घण्टो रथः।
'सुमेहिं यसहोहिं पायरासदि' ति प्रातराशः आदित्योदया.
दावाद्यमहरद्वयसमयवती भोजनकाल निरासश्च-निवसनभू-
भागः तो द्वायपि मुखहेतुको न पोडाकारिणी ताभ्यां संप्राप्ती
नगयों दृष्टभेटककोणिकराजः 'यविजएणं यद्धावित्ता एक'
दूनो यदवादीलदर्शयति- एवं सटु सामी' त्यादिना ।
'मलोवेमाण' ति एयं परंपरागतां प्रीतिमलोपयन्तः । जहा
पदम ' ति रज्जस्स य जणवयस्स य अद्ध कोणियराया
जर वेदलस्स देह तोहं लेयणग अट्टारसरकं च हारं फू.
गियरस पञ्चप्पिणामि च कुमार पेसेमि, न अमहा ।
[ पृ० २३ ] तदनु द्वितीयदूतस्य समीपे एनमर्थ श्रुत्या
कोणिकराज 'मामुरते' इत्येतावद्रपरताकोप)वशसंपन्नः ।
(. २४) यदसौ सनीयदूतप्रेषणे न कारयति मानयति
च तदाह-पय ययासी' स्यादिना हस्तिदार समर्पणकुमा-
रप्रेपगलपन यदि न फरोपि तदा युद्धसम्जो भवेति दूतः
। इमेण कारणेणं ति तुल्यतात्र फसंयन्येन ।
दूतद्वयं कोणिकराजप्रेषितं निपेधिन, तृतीयदूतस्तु असत्का-
रितोपद्वारेण निष्कापितः । ततो यायां समामयात्रा
गृहीतुमुद्यता घयमिति, 'तर, गं से मूणिए राया' फाटा-
दीन मति मणितवान् ।

·૨૨ [पृ० २५] तेऽपि च दशापि तद्वयोविनयेन प्रति- मृण्वन्ति । एवं ययासि' ति पचमवादीत्तान्प्रति-गच्छत यूयं स्वराज्येषु निजनिजसामन्या सनहा समागन्तव्यं मम समीपे । तदनु कुणिकोऽभिषेकाई हस्तिरत्नं निजमनुष्य- रुपस्थापयति-प्रगुणीकारयति, प्रतिकल्पयते ति पाठे सन्ना- हवन्तं कुरुतेत्याज्ञां प्रयच्छति । तो दूय ' ति त्रयो दूताः फोणिकेन पेपिताः । (पृ०२८] 'मगतिएहि ति हस्तपाशितैः फलकादिभिः, 'तोणेहि ' ति इषुधिभिः, 'सजीयेहिं ' ति सप्रत्यञ्चः धनु- मिः नृत्यद्भिः फसन्धैः चारैश्च हस्तच्युतैः भीमं रौद्रम् । शेषं सर्व सुगमम् ॥ ॥ इति निरयापलिकास्योपागच्याख्या ॥ ॥ कप्पवडिसिया ॥ २ ॥ [पृ० ३३] श्रेणिकनप्तॄणां फालमहाकालाग्रजानां फमेणबतपर्यायाभिधायिका । दोण्ड च पञ्च इत्यादिगाथा, मस्या अर्थः-दससु मध्ये दयोराधयोः फालमुकालसत्कयोः पुप्रयोर्यतपर्यायः पच वर्षाणि, त्रयाणां चत्वारि, प्रयाणां त्रीणि, इयो-वे वर्षे प्रतपर्यायः । [पृ. ३० तमाघस्य यः पुनः पमनामा स फामान परियज्य भगवतो महावीरस्य समीपे गृहीतवत एकादशाह धारी भूत्यानयुग्रं यहुचतुर्थरष्ठायमादिकं तपःकर्म हत्या अतीव शरीरेण शीगतश्चिन्ता कृतवान्-यायदस्ति में पल- पीयर्यादिशक्तिस्तायद्भगवन्तमनुनाप्य भगवदनुसया मम पा: दपोषगमन फनु धेय इति तयासो समनुतिष्ठति, ततोऽसौ ·२३ पचयपतपालनपरो मासिम्या लेखनया कालगतः सौ- धम देवत्वेनोत्पन्नो द्विसागरोपमस्थितिकस्तत'च्युत्वा महा. विदेह उत्पद्य सेत्स्यते( ति इति कल्पावतलकोत्पन्नस्य प्रथममभ्ययनम् ॥ १॥ [पृ. ३२ ] एवं सुकालसत्कमहापद्मदेव्याः पुत्रस्य महापमस्यापोयमेव वक्तव्यता, स भगवत्समीपे गृहीतमतः पञ्चवर्षयतपर्यायपालनपर एकादशानघारी चतुर्थप प्याटमादि- यहुतपःकर्म कृत्या ईशानकल्पे देवः समुत्पन्नो द्विसागरो- पमस्थितिकः सोऽपि ततःच्युतो महाविदेहे सेत्स्यतीति द्वितीयमध्ययनम् ॥ २॥ तृतीये महाकालसत्कपुरबक्तव्यता, चतुयें कृष्णकुमारसत्कपुत्रस्य, पञ्चमे सुकृष्णसारकपुत्रस्य घफ्तव्यता इत्येयं प्रयोऽप्येते वर्पचतुष्टयनतपर्यायपरिपाल- मपरा यमपन् । एवं तृतीयो महाकालाजश्चतुर्वर्वत्रतपर्यायः सनत्कुमारे उत्कृष्टस्थितिको देवोभूत्या सप्तसागरोपमाण्यायु- रनुपात्य तत'च्युतोमहाविदेहे सेत्स्यतीति तृतीयमध्ययनम् ॥ ॥३॥चतुयें कृष्णकुमारात्मजश्चतुर्वर्पवतपर्यायः माहेन्द्र कल्पे देयो भूत्या सप्तसागरोपमाण्यायुरनुपाल्य तत'च्युतो महाविदेदे सेत्स्यतीति चतुर्थमध्ययनम् ॥४॥ पञ्चमः सुकृष्णासत्कयुरो वर्षचतुष्टयं गतपर्याय परिपाल्य ब्रह्मलोके पंचमकल्पे दश सागरानुकरमायुरनुपाल्य तत'च्युतोमहाविदेहे सेत्स्यतीति पञ्चममध्ययनम् ॥५॥ पष्ठाध्ययने महाकृष्णसत्कपुत्रस्य यकन्यता, सप्तमे पीरकप्णसत्कपुषस्य, अष्टमे रामरुप्ण- सत्कपुनस्य यतन्यता । तर प्रयोऽप्येते वर्गप्रयातपर्याय- परिपालनपरा अभवन् । पयं च महाराणागजो पर्यप्रयपर्या- यादान्तकको पष्टे उत्पद्य चतुर्दशसागरोपमाण्युत्कृपस्थिति। कमायुरनुपाल्य तत च्युतो महाविदेद सेत्स्यतीति पष्ठमध्य- यनम् ॥ ६॥ चीरकृष्णाजः सप्तमः घर्षत्रययतपर्याय परि- ·पाल्प महाशुके सप्तमे फल्पे समुत्पद्य सप्तदशसागराण्या. युरनुपाल्य तत'च्युतो विदेहे सेत्स्यतोति सप्तममध्ययनम् ॥ ७ ॥ रामप्यागमोऽयमो वयं प्रतपर्याय परिपाल्य सहस्त्रारेऽष्टमे कल्पेऽष्टादशसागराण्यायुरनुपाल्य तत'च्युतो विदेहे सेत्स्यतीति अष्टममध्ययनम् ॥ ८ ॥ पितृसेनाया. गजी नवमी वयवनपर्यायपरिपालनम् कृत्या प्राणतदेव- लोके दशमे उत्पय एकोनविंशतिसागरोपमाण्यायुरनुपगम्य तत युतो विदेदे सेत्स्यतीति गयममध्ययनम् ॥९॥ महासेन- कृष्णाजा दशमो वर्षद्वयदतपर्यायपालनपरोऽनशनादिविधि- नाच्युते द्वादशे देवलोके समुत्पद्य द्वाविंशतिसागरोपमा ण्यायुरनुपाल्य रात'च्युतो महायिदेदे सेत्स्यतोति दशमम- ध्ययनम् ॥ १० ॥ इन्येय फल्पावतंसकदेवप्रतिवद्ग्रन्यपद्धतिः कररायरंसफदेवप्रतिवद्धप्रन्यायतिः फल्पायतसिकेन्युच्यते । ता एताः परिममाता दितीयवर्गश्च ॥२॥ - ॥ पुफिया ॥३॥ [पृ० ३४] अथ हतीयवापि दशाध्ययनात्मक 'निमययो 'त्ति निगमनवाक्यं यथा 'एवं पलु जंयु समणेण भगयया महावीरेणं माईगरेणं इत्यादि जाय सिद्धि- गानामधेय ठाग मंपाविउकामे तस्यग्गे या (पदममर) यणम्म दुणियाभिटाणा गयगहे पाते' एयमुत्तरेवाप- यनेषु पशुपायापुत्रिकादिपु निगमनं या तरादमिलापन। [T. ३५ ] फेयलापं ति फेयलः-परिपूर्णः म चासो फरायलकरपः-स्वकारणममयः फलक तं स्व. गुणेन गार्गमित्यर्थः । 'डागारसालादिहनो' ति फरिम ·२५ श्चिदुरसवे कस्मिंश्चिनगरे यहिर्भागप्रदेशे महतो देशिकलो- करसनयोग्या शाला-गृहविशेपः समस्ति । तत्रोत्सवे रम- माणस्य लोकस्य मेघवृधिभवितुमारब्धा, ततस्तदुभयेन प्रस्तयहुजनस्तस्यां शालायां प्रविष्टः, एवमयमपि देवविरचितो लोकः प्रचुरः स्वकार्य नाटयकरणं तत्संवत्यानन्तरं स्वकीय देवशरीरमेवानुप्रविष्टः इत्ययं शालादृष्टान्तार्थः । 'अड्ढे जाव' त्ति अड्ढे दित्ते वित्ते विच्छिन्नविउलभवणसयणासणजोण- थाहणाइन्ने यहुधणयहुआयरूवे भाभोगपओगसंपउने वि. च्छड़ियपउरभत्तपाणे बहुदासीदासगोमहिसगवेलगप्पभूए इति यावच्छन्दसंगृहीतम् । 'जहा आणदो' त्ति उपासकदशा- नोक्तः श्रावक थानन्दनामा, स च यहूणं ईसरतलबरमाड- वियकोथियनगरनिगमसेहिसत्यवाहाणं यहुसु कज्जेसु य कारणेसु य मतेसु य कुडुबेतु य निच्छिपसु य ववहारे य आपुच्छणिज्जे पडिपुच्छणिज्जे सन्यकज्जवट्टावर सयस्स वि य प कुडुवस्स मेढीभूए होत्या । 'पुरीसादाणोय 'ति पुरुपराधीयते पुरुषादानीयः । नयहस्तोच्छया-नवहस्तोच. अहतीसाए. अज्जियासहस्सेहिं संपरिखुडे इति यावत्करणात् रश्यम् । तुचितमाणदिए इत्यादि वाच्यम् । देवाणुप्पि- याणं अंतिप पन्वयामि । यथा गद्गदत्तो भगवत्यहोक्तः, स हि किंपाकफलोवमं मुणिय विसयसोक्खं अलव्युयसमाण कुसग्गविदुचञ्चलं जीविय च नाऊणमधुषं चइत्ता हिरणं विपुलवणकणगरयणमणिमोत्तियसंखसिलप्पवालरत्तरयणमा- इयं विच्छडइत्ता दाणं दाइयाणं परिमाइत्ताथागारामो अण- गारियं पञ्चायो जहा तहा अगई वि गिहनायगो परिच्च. इय सन्वं पायो जाओ य पंचसमिमो तिगुत्तो मममो अकिंचणो गुत्तिदिओ गुत्पभयारी इत्ये यावच्छन्दात् दृश्यम्।

·२६ [ पृ० ३६] चउत्थछट्टहमदसमदुवालसमासद्धमास- खरणेहिं अप्पाणं भावमाणे चहूई वासाई सामनपरियागं पाउणइ । 'विराहियसामन्ने त्ति धामण्यं-व्रतं, तद्विराधना चात्र न मूलगुणविपया, किं तूत्तरगुणविपया, उत्तरगुणाश्च पिण्डविशुध्यादयः, तत्र कदाचित् द्विचत्वारिंशदोपविशुद्धा. हारस्य ग्रहणं न कृतं कारणं विनाऽपि, यालग्लानादिकारणे- शुरामपि गृहन्न दोपवानिति, पिण्डस्याशुद्धतादौ घिराधि- तश्रमणता ईयर्यादिसमित्यादिशोधनेऽनादरः कृतः अभिग्रहाथ गृहीताः, कदाचिद् भग्ना भवन्तीति शुण्ठ्यादिसन्निधिपरिभो. गमनक्षालनपादक्षालनादि च छतवानित्यादिप्रकारेण सम्यग. पालने व्रतविराधनेति, सा च नालोचिता गुरुसमीपे इत्य- नालोचितातिचारो मृत्वा रुतानशनोऽपि ज्योतिप्केन्द्रे चन्द्र- रूपतयोत्परः। निक्खेवमो' त्ति निगमनं, तच्च प्रागुपदर्शितमेव ।। सचे अज्झयणे शुक्रवक्तव्यताऽभीधियते-'उपवेयओ' त्ति उत्क्षेपः-प्रारम्भवास्यं, यथा-जहण भंते । समणेणं जाव सपत्तेणं दोच्चस्स अज्झयणस्स पुफियाणं अयमढे पनत्त, तच्चस्स णं यमयणस्स भते । पुफियाणं समणेण जाव संपत्तेण के अटे पन्नते ? एवं खलु जंयू ? तेणं फालेणं २ रायगि नयरे इत्यादि। तहेवागमो' त्ति रायगि सामिसमोये । [पृ. ३७ ] 'रिउम्रेय जाय' इति ऋग्वेदयनुदसा. मवेदापर्यायदानाम् इतिहासपञ्चमानाम् इतिहासः- पुराण निघण्टषयानाम निर्घण्टो नाम फोशः सानोपागानाम यहानि -शिक्षादीनि उपाहानि-तनपानपराः प्रपन्धा, सरदस्यानाम्-पदम्पर्ययुनानां धारकः-प्रवर्तकः पारकः .

·अशुद्धपाठनिषेधकः पारगः-पारगामि पडङ्गवित्, पष्ठित- न्त्रविशारदः पष्ठितन्त्र-कापिलीयशास्त्रं पडङ्गवेदकत्वमेव व्यनकि, संख्याने-गणितस्कन्धे शिक्षाकल्पे-शिक्षायामक्षर. स्वरूपनिरूपके शास्त्रे कल्पे-तथाविधसमाचारप्रतिपादके व्याकरणे-शश्यलक्षणे छन्दसि-गद्यपद्ययचनलक्षणनिरुक्तप्रति. पादके ज्योतिपामयने-ज्योति शास्त्रे अन्येषु च ब्राह्मणकेपु शास्त्रेषु सुपरिनिष्ठितः सोमिलनामा ब्राह्मणः स च पार्थ- जिनागमं श्रुत्या कुतूहलपशास्जिनसमीप गतः सन् ‘इमाई च ण ' इति इमान् एतद्रूपान् 'अट्ठाई ' ति अर्थान् अर्थ्य- मानत्वादधिगम्यमानत्वादित्यर्थः । 'हेऊई' ति हेतून् अन्त. यतिन्यास्तदीयशानसंपदो गमकान , 'पसिणाइ' नि यात्रा- यापनीयादोन प्रश्नान् पृच्छयमानत्वात् , 'कारणाइ' ति कारणानि-विवक्षितार्थनिश्चयजनकानि व्याकरणानि-प्रत्युत्तर- तया व्याक्रियमाणत्वादेपामिति, 'पुच्छिस्सामि' त्ति प्रश्नयि- प्ये इति रुत्वा निर्गतः । 'खंडियविहुणी' त्ति छावरहितः, गत्वा च भगवत्समीप एवमवादोत्-'जत्ता ते भंते ? जव- णिज्नं च ते!' इति प्रश्नः तथा सरिसवया मासा कुलत्था पते भोजएण एगे भय दुवे भय इति च एतेषां च यात्रादि- पदानामागमिकगम्भीरार्थत्वेन भगवति तदर्थपरिज्ञानमसंभा. ययताप्पभ्राजनार्यम् प्रश्नः कृत इति सरिसवय' ति एकत्र सदृशवयसः अन्यत्र सर्पपा.-सिद्धार्थकाः, 'मास' ति एकत्र मापो-दशागुन्जामानः सुवर्णादिविषयः थन्यत्र मापाः धान्यविशेषः उडद इति लोके रूढः, पकम कुले तिष्ठन्ति इति कुलत्थाः, अन्यत्र कुलस्था:-धान्य. विशेषः । सरिसवयादिपप्रश्नश्च छलग्रहणेनोपहासाथै कृतः इति, 'एगे भवं! ति एको भवान् इत्येकत्वाभ्युपगमे आ. स्मन. वे भगवता श्रोग्रादिविज्ञानानामवयवानां चात्मनो- ·ऽनेकश उपलभ्या एकत्यं दूपयिष्यामोति बुध्ध्या पर्यनुयो. गो द्विजेन कृतः यायच्छन्दात् 'दुवे भवे 'ति गृबते द्वौ भवान् इति च द्वित्याभ्युपगमेऽहमेकत्वविशिष्टस्यार्यस्य द्वि- त्वविरोधेन द्वित्व दूपयिष्यामोति बुध्ध्या पर्यनुयोगो विहितः पत्र भगवान् स्याद्वादपर्श निखिलदोपगोचरातिकान्तमयल- म्योत्तरमदायि ( मदात्)-एकोऽप्यह, कथं ? द्रव्यार्थतया जीवद्रव्यस्यैकत्वात् न तु प्रदेशार्थतया ( प्र देशार्थतया) घनेकत्वात् , ममत्यवादीनामेकन्योपलंभो न याधकः, शान- दर्शनार्थतया कदाचित् द्वित्वमपि न विरुद्धमित्यत उक्तं द्वावप्यद, किं चैकस्यापि स्वभावमेदेनानेकचात्य दृश्यते. तथा द्वि-एको हि देवदत्तादिपुरुप एकदेव ततदपेक्षया पिव- त्वपुत्रत्यभ्रातृव्यत्वमातुलबभागिनेयत्वादीननेकान् सभावान् लगते। तहा अक्सर अभ्यए निच्चे अवढिए आय'ति यथा जी. यद्रव्यस्यैकत्वादेफस्तया प्रदेशार्यतयाऽसंख्येयप्रदेशतामाधि- त्याक्षयः, सर्वथा प्रदेशानां क्षयाभायात्, तथाऽव्ययः निय- तामपि व्ययवाभावात् , असंख्येयप्रदेशता दिन कदाचना- प्यपति । यतो व्यवस्थित्यानित्यताऽभ्युपगमेऽपि न कश्चित छोपः, इत्येयं भगवताऽभिहिने तेनापृऐप्यात्मस्वरूपे तद्यो. धार्थ, व्ययच्छिन्नसंशयः संजातसम्पयरका 'दुवालसविदं सायनधम्म पडियन्जित्ता सहाणमुपगमो सोमिलमाहो'। [पृ० ३८ ] 'असादुदंसपेणं' ति असाधयः- निनो भागवततापनादयः, तदर्शनेन साधूनां च-सुध्रमणा- नामदर्शनेन तब तेषां देशान्तरथिहरणेनादर्शनतः अत ए. घोपर्युपासनासदभावात् , अतो मिथ्यात्वयुद्गलास्तस्य प्रवधमानतां गताः, सम्यक्यपुद्गलाथापचीयमानास्त एपेभिः कारणमिध्यात्यं गतः । तदुक्तम्-"मइमेया पुप्पोग्गाहसंसा ग्गीप य अभिनिवेसणं । चउदा पलु मिच्छ साह ·. दंसनेनवा ! १॥" जो भत्र तातो दुधम्। सहत्थिर जार'तिमापालिका-बामशिरतिलिता सरपसामायित धुमातितः मनोग-मनदेव पर्तते यो न पहिः प्रचारित- सालो-विकतः सनुका माणु भूतः, तमेह-यमित्यादिमा विताई' प्रतानि मि यनाते च शौचतंतोतपस्वाध्यायारीनां अपिधानानि वेदाध्ययनादि कृतं च, ततो ममेदानी सौशिकधर्मस्थानाव- रपयारामारोप फर्नु श्रेयः तेन पृक्षारोपपमिति, मत वाह- संयारामे य इत्यादि । [पृ. ३२ ] कस्लं पाउपायाए रमणीर जलते सू. रिए इत्यादि वाच्यम् । “मित्तनाइनिपगसम्बन्धि परियो पिय आमंतित्ता घिउलेणं असणापाणसाइमसाइमेणे मो. यावित्ता समापिता इति अत्र मित्राणि सुद्धदः शातयः समानजातयः निजका:-पितृव्यादयः संपन्धिनः-सुर पुत्रादयः परिजनो-दासीदासादिः तमामंत्र्य विपुलेग भोज- नादिना भोजयित्वा सत्कारयित्वा यस्मादिभिः संमानमित्या गुणोत्कीर्तनतः ज्येष्ठपुत्रं फुटुम्बे स्थापपित्याऽधिपतित्वेग गृहीत लोहफटाहाधुपकरणाः । 'पाणपत्थ' ति पने भवा पानी प्रस्थान प्रस्था-अवस्थितिः पानी प्रस्था येषां ते घानप्रस्थाः अथवा 'ब्रह्मचारी गृहस्थध, पानप्रस्थो यति. स्तथा । ' इति चत्वारो लोकमतीता आधमाः पतेषां च एतीयाश्रमयतिनो वानप्रस्थाः 'होत्ति यति भग्निहोत्रिकाः 'पोत्तिय 'त्ति घस्रधारिणः, कोत्तिया जमई सदुई घाला ·यकवासिणो विलासिणो जलवासिगो रुममूलिया भंदु: भक्विणो वाघुभक्खिणो सेवालमक्खिणो मूलाहारा कंदा हारा तयाहारा पताहारा पुपमाहारा फलाहारा गोयाहारा परिसडियकंदमूलतयपत्तपुष्फलाहारा जलाभिसेपकदिन- गाय मायागेहि पंचम्गीयायेदि गालसोल्लियं कंदुसोलियं। तत्र 'फोतिप' ति भूमिशायिनः, 'जनई' ति ययाजिनः, 'सड्ढा ' ति थाद्धाः 'घालइ ' ति गृहीतभाण्डाः 'हुव. उह' त्ति इडिकाश्रमणाः, 'दंतुक्पलिय'ति फलभोजिनः 'उम्मज्जग' ति उन्मज्जनमाण ये स्वान्ति 'सम्मजग' त्ति उन्मज्जनस्ययासककरणेन ये स्नान्ति, ' निम्मजग' त्ति स्नानार्यम् ये निमग्ना पर क्षणं तिष्ठन्ति, 'संपक्या- लग' ति मृत्तिकाधर्षणपूर्वकं येऽङ्ग क्षालयन्ति, 'दक्षिण- ति यहादक्षिणकुल यस्तव्यं, उत्तरकुलंग त्ति उक्तपिपरीताः, साधम्म' ति पास मारवा ये जेमन्ति यद्यन्यः कोऽपि नागच्छति, कुलधमग ' ति ये फुले स्थित्वा शरद फत्या भुते, मियलुय'ति प्रतीता पत्र, 'हरियतावस ' ति ये हस्तिनं मारयित्वा तेनर पहुकाले भोजनतो यापयन्ति, उद्दडरा 'चि ऊर्यकृतदण्डा ये संचरन्ति, दिसापोक्षिणो' त्ति उदोन दिशः प्रोक्ष्य ये फलपुष्पादि समुचिन्पति, 'य. भावासिणो' ति पल्कलपाससा, 'पिलयासिणो' त्ति व्यक्तम् , पारान्तरे 'वेलयासिणो' ति समुदवेलावासिन : 'जलयासि. णो' ति ये जलनिषण्णा एयासते, पोपाः प्रतीताः नवर्ग, 'जलाभिसेयशदिणगाय' ति ये स्मात्या न मुझसे स्मात्या स्नात्या पाण्युरोमनगात्रा ति वृद्धाः क्वचित् 'जलामिसेय. कद्विगायभूय' ति श्यते तर जहामिपेकफटिनगाप्रभूताः प्राप्ता येते तथा, 'गाटसोलिय' ति महारेरिव पश्यम् , . . . .

·*कंदुसोल्लियं 'ति कन्दुपक्वमिति । 'दिसाचलयालरणं तवोकम्मेणं' ति एकत्र पारणके पूर्वस्यां दिशि यानि फलादीनि तान्याहृत्य भुकते, द्वितीये तु दक्षिणस्यामित्येवं दिश्चक्रयालेन तत्र तपाकर्मणि पारणककरण तत्तपःकर्म दिक्चक्रबालमुच्यते तेन तपाकर्मणेति । [पृ.४०] 'वागलवत्यनियत्ये' त्ति वल्कलं-बल्कः तस्येद वाल्कलं तद्वस्त्रं निवसित येन स वाकलवस्त्रनिव- सितः । उडपति उटजा-तापसाश्रमगृहम् । 'किढिण' ति यशमयस्तापसमाजनविशेपः ततश्च तयोः सांकायिक- भारोबहनयन्त्रं फिढिणसांकायिकम् । 'महाराय' त्ति लोक. पालः । 'पत्धाणे पत्थियं ' प्रस्थाने परलोकसाधनमार्गे प्रस्थितं-प्रवृत्तं फलाद्याहरणार्थ, गमने या प्रवृत्तम् । सोमि- लद्विजऋषिम् । 'दमे य 'त्ति समूलान् 'कुसेय' दर्भा- नेव निर्मुलान् । पत्तामोड च' ति तरुशाखामोटितपत्राणि । • समिहाउ' ति, समिधः काप्टिका., 'येई चड्ढेइ' त्ति येदिकां देवार्चनस्थानं वर्धनी-यहुकारिका तां प्रयुक्ते इति- वर्षयति-प्रमार्जयतीत्यर्थः । 'उबलेवणसमजणं' (ति) जलेन संमार्जनं या शोधनम् । 'दभकलसहत्थगए' त्ति दर्भाश्च कलशकश्च दस्ते गता यस्य स तथा, 'दमकलसा इत्थ- गए 'त्ति चित्पाठः नत्र दर्भण सहगतो यः कलशकः स दस्तगतो यस्य स तथा । जलमज्जणं' ति जलेन यहिः- शुद्धिमारम् । 'जलकीडं 'ति देवशुद्धावपि जलेनामिरतिम्। 'जलाभिसेय' ति जलक्षालनम् । 'आयन्ते' त्ति जल- स्पर्शात् चोक्ले'ति अशुचिद्रव्यापगमात् किमुक्त भवति । परमसूरभूए' त्ति 'देवपिउकयकज्जे' ति देवानां पितृणः च कृतं कार्य जलाझलिदानं येन स तथा। 'सरपणं अरणि ' ·३२ महेइ' त्ति शरकेण-निर्मन्थकाप्ठेन परणि-निर्मन्थनीयकाप्ठं मध्नाति-धर्षयति । [ पृ० ४१ ] अग्गिस्स दाहिणे इत्यादि सार्धश्लोकः तद्यथा शब्दवर्ज, तत्र च 'सत्तंगाई समादहे "ति सप्ताहानि समोदधाति-सनिधापयाति सकथं १ वल्कलं २ स्थानं ३ शय्याभाण्डं ४ फमण्डलं ५ दण्डार तथात्मानमिति । तत्र सकथ-तत्समयप्रसिद्धउपकरणविशेषः स्थान ज्योतिःस्थानम् पात्रस्थानं वा, शय्याभाण्ड-शय्योपकरणं, कमण्डलु:-कुण्डिका दण्डदारु-दण्डका आत्मा प्रतीतः। चरु साहेइ 'त्ति चरः -भाजनविशेषः तत्र पच्यमान द्रव्यमपि चरुरेव तं चर पलिमित्यर्थः साधयति-रन्धयति । 'वलिं वहस्सदेवं करेड त्ति यलिना येभ्वानरं पूजयतीत्यर्थ: । 'अतिहिपूयं फरेर' त्ति अतिथेः-आगन्तुकस्य पूजां फरोतीति — जाय गद्दा फ- इच्छुयतंयियभायणं गहाय दिसापोक्खियतावसत्तए पश्याए प्रमजितेऽपि पष्ठादितपःकरणेन दिशः प्रेक्षितत्यादियिधिं च कृत्या पारणादिकमाचरितवान्। इदानी च इदं मम श्रेयः कर्तु, तदेवाह- [पृ. ४२] 'जाव जलंते रिए' इप्टान भोमापितान आपृच्छय, यहनि सावशतानि समनुमान्य संमाप्य, गृहीत. निजमाण्डोपकरणस्योत्तरदिगभिमुख गन्तुं मम युज्यते इति संप्रेक्ष्यते चेतसि, 'कहमुद्दाए मुदं यंघात्ता' यथा कार्य काप्ठमयः पुत्तलफो न मापते एवं सोऽपि मानायलम्मी जातः यद्वा मुखरन्ध्राच्छाददं फाटपण्डमुभयपाच्छिद्रदय पितदयरकान्वितं मुगवन्धन काष्टमुद्रा तया मुग पानाति। अलस्थलादीनि सुगमानि, एतेषु स्यानेपु स्पलितस्य प्रति. पतितस्य पान तत उत्थातु मम कल्पते । महाप्रस्थान ·. ३३ पदं ति मरणकालमाधि कर्नु ततः प्रस्थितः-कर्तुमारब्धः । 'पुन्यावरण्हकालसमयंसि' ति पाश्चात्यापराण्हकालसमयः दिनस्य चतुर्थप्रहरलक्षणः । पुवारत्तापरतकालमयति ति पूर्वरानो-रात्र पूर्वभागः, अपररातो-रातः पश्चिमभागः तल्लक्षणो यः कालसमयः-कालरूपसमयः स तथा तन रात्रि- मध्याहूने (मध्यरात्रे) इत्यर्थः । अन्तिक-समीपं, प्रादुर्भूतः । इत ऊर्य सर्व निगसिद्ध जाव निक्खेवओ त्ति । नवरं विराधितसम्यक्त्वः । अनालोचिताप्रतीकान्तः । शुक्राह- देवतया उत्पन्नः ॥ [पृ०४६]यहुपुत्तियाध्ययने 'उक्खेवमो ति उत्क्षेपः प्रारंभ- वाक्यं यथा-जइणं भंते समणेणं सिद्धिगइनामधेयं ठाणं संपादि- उकामेणं तच्चवम्गस्स पुफियाणं तइयज्झयणस्स अयमहे पन्नते, चउत्थस्स णं अज्झयणस्स पुफियाणं के अद्वे पण्णते? [ पृ० ४७ ] एतस्स 'दिव्या देविड्ढी पुच्छ' त्ति, किण्हं लद्धा-केन, हेतुनोपार्जितो ? किण्णा पत्ता-केन हेतुना प्राप्ता उपार्जिता सती प्राप्तिमुपगता? किण्णा' भिसमण्णा- गय ति प्रातापि सती केन हेतुनाऽऽभिमुख्येनसांगत्येन च उपा. जनस्य च पश्चाद्धोग्यतामुपगतेति। एवं पृष्टे सत्याह एपंपलु' इत्यादि । चाणारस्यां भद्रनामा सार्थवादोऽभूत् । गड्ढे इत्यादि नटे दिले वित्त विच्छिण्णविउलभवणसयणासणजाणवाद- णाहणे बहुधणजाइआययण आओगपओगसंपउत्ते बिच्छडि. अपउरभत्तपागे बहुदासीदासगोमहिसगवेलकप्पभूए बहुजण स्स अपरिभूए, सुगमान्येतानि, । नवरं आट्यः-ऋद्धा परि- पूर्णः, दृप्तः-दर्पयान , वित्तो-विख्यातः । भद्रसार्थवाहस्य भार्या सुभद्रा सुकुमाला । 'वझ' त्ति अपत्यफलापेक्षया निष्फला,. 'अवियाउरि' ति प्रसवानन्तरमपत्यमरणेनापि फलतो .

·“ भवति अन उच्यते-'अवियाउरित्ति अविजननशीलाऽपत्या- नाम् , मत पवाह-जानुकूपराणामेव माता-जननी जानुपर- माता, एतान्येय शरीरांशभूनानि तस्याः स्तनो स्पृशन्ति नापत्यमित्यर्थः यथयाजानुकृपराण्येवमानापरप्राणादिसाहाय्य. समर्थः उत्सवनिवेशनीयो पा.परिकरो यस्याः न पुरलक्षण स जानुपरमात्रः । 'इमेयाचे' ति इईवे दृश्य अय- मेयारूचे अशथिए चिंतर पत्थिर मणोगर संकप्पे समु. पज्जित्था" तत्रायं एतद्पः आध्यात्मिकः-यात्माश्रितः चिन्तित:-स्मरणरूपः मनोगतो-मनोविकाररूपः संकल्पो-वि- कल्पः समुत्पनः । 'घनामो पं ताओ' इत्यादि धन्या- धनमन्ति लप्स्यन्ते चा यास्ता धन्याः इति यासामित्यपे. क्षया, सम्याः-त्रिय पुण्या-पवित्राः रतपुण्याः शतमुहताः कृतार्थाः-शतनयोजनाः हतलक्षणा:-सफलीहवलक्षणाः । 'सुलद्धे णं तासि यम्मगाणं मणुयजम्मजीवियफले' मुलचं च तासां मनुजजन्मजीवितफलं च । 'जासि 'ति यासां मन्ये इति वितका निपातः । निजकुक्षिसंभूतानि हिम्म. नपाणीत्यर्थः । स्तनदुग्धे लुग्धानि यानि तानि तथा । : धुराः समुल्लापा येषां तानि तथा । मन्मनन-अन्यतमीपल- लितं प्रजल्पितं येषां तानि तथा । स्तनमूलात् कक्षादेश. .मागमभिसरन्ति मुग्धशानि-अध्यन्नविमानानि भवन्ति । पाहपन्ति-दुग्ध पिबन्ति । पुनरपि कोमलकमलोपमाभ्यां इस्ताम्यां गृहीत्या उन्म निशेशिवानि मन्ति ! • ददति समुल्लापकान् , पुनः पुनः मन्जुलममपितान् मन्जुलं-मधुरं प्रमणिर्त-मणितियषु ते तया तान्, इह मुमधुरानित्यभिधाय पमन्जुलममणितानीन्युनं तत्पुनरुक्तमपि न दुष्ट संभ्रममा पितत्यादस्पेति । 'एलो' ति विमनिपरिणामादेषाम्-उक्त- विशेषणपना दिम्मानां मण्यारेफतरमपि-अन्यतरविशेषगमपि म.

·३७ द्रव्यं तेन सत्या प्रभूतमपि चाञ्छितं देयद्रव्यं दत्वा प्रभूता- भरणादिभूषितं कृत्वाऽनुकूलेन विनयेन प्रियभाषणतया भर धोग्येयमित्यादिना 'इट्ठा ' 'वल्लभा“ कंता ' कमनीयत्यात् 'प्रिया ' सदा प्रेमविषयत्वात् 'मणुण्णा' मुंदरन्यान् एवं 'संमया अणुमया' इत्यादि दृश्यम्। आमरणकरण्डकसमानो- पादेयत्यादिना । तैलकेला सौराष्ट्रप्रसिद्धो मृन्मयस्तलस्य भाजनविशेषः, स च भगभयाल्लोठनभयाच सुष्टु संगोप्यते एवं साऽपि तथोच्यते । 'चेलपंडा इति वस्त्रमझूपेवेत्यर्थः । 'रयणकरंडग' इति इन्द्रनीलादिरत्नाश्रयः सुसंरक्षितः सुसं- गोपितश्च क्रियते [ पृ०५५ ] 'जुयलगं' दारकदारिकादिरूपं प्रजनितवती। पुत्रकैः पुत्रिकाभिश्च वर्पदशकादिप्रमाणतः कुमारफुमारिकादि- व्यपदेशभाक्त्यं डिम्भडिम्भिकाश्च लघुतरनया मोच्यन्ते । अप्येके केचन 'परंगणेहिं ति नृत्यद्भिः । 'परक्कममाणेहिं ति उल्ललयद्भिः। 'पक्खोलणरहिति प्रस्खलनिः । हसद्भिः, रुपद्भिः, 'उनकूवमाणेहिति वृहच्छन्दैः पूत्कुर्वद्भिः । 'पुयड (दुयल) ति दुर्बला । 'पुब्बरतावरत्तकालसमयसित्ति पूर्वरा- प्रश्चासायपररात्रश्चेति पूर्वरावापररात्रः स एव कालसमयः फालविशेषस्तस्मिन् रात्रे पश्चिमे भाग इत्यर्थः अयमेतद्रूपः भाध्यात्मिक-थामाथितः, चिन्तितः स्मरणरूपः, प्राधित:- अभिलापक्षपः मनोविकाररूपः संकल्पो-विकल्पः समुत्पन्नः । इह अन्ये प्रथमवर्गो दशाध्ययनात्मकः, निरयावलिका- मनामक । द्वितीयवगों दशाध्ययनात्मकः, तत्र 'चतलिका इत्यास्या अध्ययनानाम् तृतीयवोऽपि दशाध्यय- नात्मकः, पुप्पिकाशब्दाभिधेयानि च तान्यध्ययनानि, तत्राये चन्द्रज्योतिप्केन्द्रवतन्यता १। द्वितीयाध्ययने सूर्यवक्तव्यता चकल्पा- ·इत्यादि दश्यम्, तत्र महाहिमयदादयः पर्वतास्तद्रासारः प्रधानो यः । नगरनिगमसिडिसेणायइसत्यवाहपभितिमो जिण भ. गथत चंदद । तदनु नन्दनयने उद्याने भगवान् समयस्तः । 'यायालीसं मचाईति दिनानि २१ परिहत्यानशनया । निसढे तामओ देवलोगाओ थाउपप्पणं ति आयुर्दलिकनिर्ज- रणेन, 'भवक्स्पति देवभवनियन्धनभूतकर्मणां गत्यादीना निर्जरणेन, स्थितिक्षयेण-आयुःकर्मणः स्थितेयंदनेन, 'अनंतर चयं चइतंति देवभवसम्बन्धिनं चयं-शरीरं त्यक्त्वा, यद्वा च्ययनं कृत्वा पत्र यास्यति ? गतोऽपि स्योत्पत्त्यते ? सिज्झिहिइ' सेत्स्यति निष्ठितार्थतया, भोत्स्यते केयलालोकेन, मोक्ष्यते सफलफमांशः, परिनियांस्यति स्वस्थो भविष्यति सकलकर्मकृतविकारविरहितया, तात्पर्यार्थमाह- सर्वदुःखानामन्तं करिष्यति । इति श्रीचन्द्र रिविरचितं निरयावलिकाथुनस्कन्ध. चियरणं समाप्तमिति । श्रीरस्तु ॥ प्रन्यानम् ६००।। .

·॥ प्राकृतग्रन्थमाला ।।
I. अन्तगटदसाओ and अणुत्तरोबचाइयदसाओ with
Abhayadeva's Commentary, English Trans.
lation, Glossary, Appendices, Notes, and
Introduction by Ni. C. Modi, M. A. LL B.
Full-Cloth Rs. 3-1-0, Paper 2-4-0.
2. समराइञ्चकहा of हरिभद्रसूरि [First Two Chapters)
Vol 1, a famous Jain Romance; with Glossary,
Notes, Introduction, and Sauskrit Tippani;
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·GLOSSARY [ All important roots and words are noted in this glossary ignoring only those words which an average student can understand very easily. The roots are marked with this ( ) sign so that the stndent can easily differentiate them from nouns etc. at a mere glance. The figure at the end of each word denotes the page on which the word first occurs. The brackets after the Prakrit words contain their corresponding Sanskrit equivalents. ] in spite of one's desire or wish. यक्रम [आ+मम् ] 24, to cross, 21 [ afar ] 55, much, excesive, afa farew] 73, more, UE2 [afaria) 62, Excellence, TT ( 146 ) 50, -without desire or wish, यकामिया [म का मि ता) 13. यमुस्स {27+752] 66, to be abused. State ( BITUEL) 56, to cry.

·spatch away. nun, Glossary afroa (+1+f99.] 20, to V75 (ar ] 67, 10 worship. अगारयास { अगारवास ] 5, अच्छरगण [अप्सरागण] 66, living a house, liv a band of celestial ing as a householder. nymphs, 377 (29) 15, end. 27537 [87] 3, aoble, Smafaat [ 24+Glyfeer) good. 15. the tip of the 271 (ST26] 21, grande finger, father, on [fa] 38, fire, 347571 (Balj 47, a Jain sacred fire, आग्गिहोस { अग्निहोत्र ) 43, sacred fire, अझस्थिय [आध्यात्मिक ] 5, 375 (] 25, name of a thought in the mind). country; 31, any one 32R [7499) 4.chaof the first eleven out pter, (Subdivision of of the 45 Sacred Bcoks a book ). or /gamas of the Jains. wattage ( rynas) 51, WK ( spefista ] 35, name attracted ol a layman, V3737 (29) 51, to apply बगपडियारिया [ भनपरिचा. collyrium in the eyes. fier] 9. an attendent 2990 (asaj51, collyrium. maid, foar (stafa ] 15, wuf (osfa] 9, foldedfinger, hands. Qura(4797) 17 greatly. TE [errâ} 13, distreated, ya (Hitam) 33, name aé} 5,matter,subjech of the twelfth heaven y ( Bea] 15, in of the Jains, eights, ·a Glossary 3 सहतीसा [अरविन्द ] 33, मणिचनागरिया [अनिलजागthirty-eight. रिय] +l, kerping a यहम [अ] 31, three vigil for thinking over days fast: a fast in the momentariness of which eight meals are the world and boly. cut off. अणिवारिय[नियरित ]53, अट्ठसय [अष्टशद ] 45, one hundred and eight. nnprevenred, unobstructed. अट्ठारस [मष्टापसन् ] 57, Eighteen. अणुगम्म [अनु+गम् ] 55,to अट्ठारसवंक [अघ्यदायक] 27, be follower. necklace curved at अणुगिण्ह [अनु+प्रह] 21, 18 points. to favour. 1 अड [अ] 49, to wander. अणुजाण [अनु+शा] +0, to allow, to permir. अड [भाइय] 37, rich. अणुपत्त [अनुप्राप्त] 54, atta- अणगार [अनगार] 3, a ined. houseless (mon's): अणसेणा [अननसेना] 67, अणुपचिह [भनुप्रवष्टि ] 9. name of a courtezan. entered. अणरिह [भनई ] 10, un- अणुपुब्धेणं [अनुपूर्वेण] 14, in worthy, unfit. regular order, in due अणसणा [अनसना) 32, fast. course. अणाढिअ[अनाहत] 34, name अणुमाणय अनु+मानय 42, of a person, name of to take leave, to ask the tenth ehapter of far. पुफिया. अणुराग [अनुराग] 17, love, अणिपिखत [अनिक्षिप्त] 31, affection. without break. अणुलिद [भनु+लिए] ·4 Glossary to search, to touch अन्तर [अन्तर] 16, oppor- (Pres. P.अणुलिहन्त). tune moments, 64, intervening region, space. अणुब्धय [अणुनत] 44, minor अन्तरावास [अन्तरावास) 26, vow of the Jains. The breaks in the journey. minor vows are same halts. as the Five Mahāvratas अन्तरिय [अन्तरित 28, disbut observed in a less tanced. stringent (अणु) form. अन्तिय [अन्तिक] 6, near, अणेग [अनेक] 19, many. from. आणोवाणह (अनुपानह] 73, अन्तेउर [अन्त.पुर] 6, apartwithout shoes. ment for ladies, अन्तेयासी [अन्ठेवासिन् ] 3,. यणोहट्टिया (अनपघहिता] 53, uncontrolled. a pupil or disciple. अन्दोलावे [आन्दोययू ] 19, अतिहि [अतियि] 38, a to swing. guest. अन्नमन [अन्योन्य] 12, each अत्तम [आत्मज] 5, a son. other. यदुत्तरं अयोतरम् ] 25. then. अभया [अन्यदा) 5, once. गहूर [ अदूर ] 3, not far अपस्थिय [अप्राषित] 17, (a away. thing ) which is not सन् [अ] 20, hall. sought by any body. गह [मचा) 67, three सप्प [भाग 6, a few, a little. and a half, अपकप्पिय [भात्नपि] 12, जन्तफर [भन्नकर] 14, put. belonging to oneself ting and en to. in one's own possissio i, यन्तगमण [अन्तरमन] 10, यापयमा [भरना] 52, fulfilment, master of onesell.

·oil. Glossary 5 सप्पसोय [अन्पशोक} 18, one अभिगिण्ह [अभि+प्रत्] 39, whose griet is abated. to take a vow. अप्पिण [अपं] 24, to अभिग्गिह [मभिप्रह] 39, a offer. vow. अप्पेगइय [अपि+एककिक ] 11, अभिनिस्सावे [अभि+निम्। some. सावयु.] 15, to dripple. अप्फुन [ आपूर्ण ] ( देशो) 7, overpowered, अभिभूम [ अभिभूत] 15, overovercome. come. अन्मङ्गण [अभ्यगन] 51, be अभिमुह [भिमुख] 6, facsmearing the body with ing, towards, standing in front. यन्भने [अभि+अञ्]51, to अभिरुहम [अभिकवित] 57, besmear with oil, liked. यम्भहिय [ अम्यधिकन ]36, अभिसरमाणग [अभिसरमाणक) 47. nestling. यन्भिन्तर [अभ्यन्तर] 31, in- अभिसेय [भभिषेक] 1, coroside. nation. अम्भिन्तर [आभ्यन्तरिक ] 12, अभ्यशाल [भाम्रशाल ] 38, inner. name of a grove, अभय [अभय] 8, name of अम्बाराम [भाम+आराम) 33. a grove of the san of king सेणिय mangoes. by queen नन्दा. अम्मया [अम्बा] 9, mother. अभिक्खण [अभीक्षणम् ] 15, अम्मंताओ [गतापितरौ, अभ्वoften. तातो] 62, parents. अभिगमण [अभिगणन ] 35, अम्मापिड [अभ्या+पितृ ] 31, going. parents. excess, ·nament. wrong faith. 6 Glossary अम्मापियर [अम्मा+पतृ] 15, असंखेज्ज [अराखेय] 533; parents. innumerable. मरहा [अर्हत्] 35, revered. यसंदिद्ध [असंदिग्ध] 7, free अरिह (अह] 10, worthy of. from doubt; अलंकार [अलंकार ] 9, or. असंविदिय (असविदित] 21, without knowing. अलंकिय अलंकृत] 6, decked असाहुयसण (असापुदर्शन] 38, adorned. यलियमुच्छिया [ भलीकमूळ ] असि [असि[ 28, Srord. 12, feigned faint. असुभ [भशुम] 8, bid, evil. अल [आई] 12, wet, fresh. यहाछन्द चियाछन्द] 53. sell- यवदार [अपदार] 24, a willed. side door. अहापडिम्य [पचाप्रतिस्प] 3, अपलोयण [अवलोकन] 12, appropriate. suitable. looking. सदासुद्द [पपामुरा ] 49, as अयस [भ] 13, helpless. would please you. अपसह [अयात ] 13, अहिज्ज [sपि+] 39, 10 distressed by helpless study. यहीण हीन] 73defici- अयसयस [भ्यास 13.over. ent. powered by helplesso मदीय [भधीत] 3S, studied. महुगोया [.ना+] मपितद [*विप]i, not 16. just born. false, true, यहे [प] 12. dorn. अयियाउरी (भविशनपदी] 47, parus, not gising birth to a मागम [अंगभाना] 23, Huzuren. placed on should .rn. ness ness. child, ·Glossary 7 अभिभोग [ आभियोग ] 35, one who is employed, a servent. भाभूअ [आभू] 17 born. मामोग (भा+भोगय] 25. to penitrate. 1 आसुस {आ+मर] 15, to suck. आय [आय] 10, ways and means, आयन्त [आचन्त 40, one ho sips Viteras2 माइगर [आदिकर) 36, the first propounder of a doctrine, a तीर्थंकर. माइ [आदिक] 32, first, having as first. माउह (आयुध] 28, weapon. आओस [आकुश्] [4. to abuse. आमोसणा [आक्रोशना] 14, abuse. आगम [आगत] 7, come, arrived. Wआघय [आ+ख्या ] 50, to tell. माधवण आख्यान] 50, explanation. माढा [आ+ ] 10, to respect, to like, to take notice of. आणा [भाशा] 6, order, command. आणुपुत्रेण [आनुपूयेंग] 15, in due course. आपुच्छणा [आपृच्छा] 3, asking permission. आभरण आभरण] 6, orna. ment. part of some holy rite. आयय [आयत 7 stretched. आययण [आयतन] 59. place, seat. मारिय [आचार्य } 69, a teacher. आयाए [आदाय] - 18, having taken. आयाण [आदान] +9. possesion, articles possessed. आयाम [भायाम 63, length,. आया [आत ग्य] 40. to practise pena scam आयाहिण [ आदक्षिण] 51, from the right-hand. side. - ·Glossary 8 Vारस [आ+रस्] 15, to cry. आराम [आराम] 31,a grove, a garden. आवाझ [ आराधक] 6, one who obeys or follows. आलित्त [आरीप्त] 51, bur. ning. आलोइय [आलोचित ] 32, confessed. आलोए [भा+लोचम् ] 52, to confess. मास [अश्व] 5, a horse. आसत्य [आश्वस्त] 7, conso. led, comforted. आसम [भाश्रम] 42, hermi. tage. आसय [आस्य] 15, mouth. आसाए [आ+स्वादय ] 9, to taste. आसुरुत्त [ आशुत (स्ट)] easily irritable. दारे [आ+हाय्] 41, to take food. आदिण्ड [ आ+हित] 48, to wander मान्य [आहूत] 38,brought, called. आहेवश्च [आधिपत्य ] 67, mastership. Vइच्छ [ए] 13. to desire, to wish, इट्ट [इष्ट] 10. agreeable, pleasant. इड्डा [ऋद्धि] 18. pomp, इन्दिय [इन्द्रिय] 36. sense, organ. इरिया [ईयाँ]47. movement. ईसर [ ईश्वर] 8, a rich person. उ [तु] 4, an expletive. उउ [ऋतु] 69, season. उकुरुडिया [ उत्करिका ] 14. dunghill. उकिट्ट [ उत्कृष्ट ] 28, high pitchel. 54, best, fine, उकय [ उदाकु] 55, to talk aloud. उकोस [उत्कृष्ट] 32, high, snperior. उग्गद्द [अवग्रह] 3, place of abode for a Jain monk. उच्चार [ उयार ] 47, ex. cretion. to उच्चारे (उगारय् ] 4, utter.

·. Glossary 9 उच्चावय [उच्चावच] 15, high उहाले [उद्+दालय् ] 21, and low. to take away. उच्छन [उत्सङ्ग] 47. lap. Vउद्दिस [उद्+दिश] 49, उज्जाल [उद्+ज्वालय् ] 41. to enunciate to blaze up. उध्दंस [उद्+सय] 14, to /उज्झ [ उज्झ् ] 14, to threaten. abandon. उध्दसणा [उद्ध्वंसना] 32. 14, उज्झावे [उज्झायय् ] 14, threatening. to cause to abondon. उप्पत्तिया [औत्पत्तिकी] 10, उहा [उदास्था] 7, to stand born, natural. up. उप्पि [उपरि] 12. up. उडया [उटज] 40, hut, उभर [उझर] 66, pros- उड्डे [ऊर्ध्वम् ] 19, above, perous. upwards. उम्बर[उदुम्र] +4. fig tree. उड्डजाणू उर्घजानु] 3, with उम्मज्जग उन्मजक] 39, a diver. the knees up. उम्मुक [उन्मुक] 54, left उत्तर [उत्तर] 41, north. come out. उत्तरकूल [उत्तरकूल] 39, Vउम्मुय [अव+मुन्] 64, to a sect of ascetics who remove, to take away. always reside on the उयर [उदर] 9, a belly. left bank. उर रस | 52, chest. उत्तरपुरस्थिम [ उत्तरपौरस्त्य] उराल [उदार] 69, grand, 66, north-east. Vउवक्खड [उपस्कृ] 69, to उत्ताणय [उत्तानक] 12, ly. prepare. ing on the back. उवगरण [ उपकरण] 18, उद्दण्ड [उद्दण्ड] 39, an asce articles of the housetic carrying a big staff. hold.

·Glossary 10 उवस्सय [उपाश्रय] 50, the residence or abode for monks or nuns. उपहाण [उपचान] +5, penance, उवागच्छ [उर+आ+गम् 16, to approach. उवाय [उपाय]10.a remedy. उयट्टण [उद्वर्तन] 51, bes. mearing the body. उबट्टे [ उद्वर्गय् ] 51, to besniear the body with scented paste उन्धिद्द [ उस ] 19, to उवह [उपाङ्ग] 3, a group of works, twele in num. ber, of the Jain Canon. उलित्त [उपलिप्त] 55, besmeared. उवलेवण [उपलेपन] 40, bemearing. Vउपसंपज्ज [उप+सम्+पर ] 21, to resort to, take shelter, उपहव [उप+स्थापय ] 5, to bring (Absolitive उदविता. उपहाणसाला [ उरस्थानशाला ] 6, an anti-chamber, a waiting chamber, उयणे [ उप+नी] 12, to offer उपत्याणियण [उपस्यानि।]53, waring, attendence, उययाइया [औरगतिकी]: 36, a hill in the heavenly regions where take birth, उययेय 1] 66, with. उपमोमे (उर+योमर) 33, to look charming. lift up. उसु [हपु] 7, an arrow. ऊरु [36] 52. a thigh. ऊसम [उन्सर] 16, joy. असिम [उधित35, high. एगो [एनम] 25, in one, together. एगाहव्यं [ एम्हय] 7. fit to be killed with one blow. एग्जमाग [ मा+य] 1.c0. ming. एसगा [ए] +7, bigsing food. gods ·a river or Glossary 11 योगाह [अवगाह ] 40, to का [कति] 4, how many. plunge, to bathe. करखदेस [कक्षदेश] 47, ओगाहणा [अवगहना ] 53, arm-pit. dimension. [कृत्वा] 5, having done ओगिज्जमाण अवगीयमान] 69, being amused with or thought. music. कट्ठ काष्ठ) 40. wood. 1ोगिह [अव+प्र] 3, to कट्टमुद्दा [काष्टमुद्रा] 42, a ask for, to beg. wooden seal योतिषण • [ अवतीर्ण] 31, कड़ कृत] 8, done. arrived कडग [कटक]66. a slope or Vओमुय [अव+मुच ] 51, to side of remove, to take away. a mountain. योयाअ [अव+यात] 5, come कडाह [फटाहJ 39, a frying met in pan, ओराल [उदार] 10, great. कडी [क्टी, 52, waist ओटुग्ग [ अवरण ] 9, di. कदुच्छुय? 39, an iron seased. ladl. मोसन्न [ भवसन ] 53, de- फढिण [कटिन] 40, hard. graded. कणीयस. [ कनीयम् ओसह [ोप] 48, mediyounger. cament. कण्ण [क]] 49,ear. ओसरिम [रत्सारित ] 28, कण्णायय [कर्णायत] 7 stretchraised up, stretched. ed to the ear. मोदय [अवहन] 5,depressed. कद्दम कर्दम] 28, mud. मोहि [अवधि] 35, a kind फन्त [कान] 10, pleasant,, of super physical charmicg. knowledge. -कन्द [ऋन्द] 18, to cry. 19, ·12 Glossary Forca [F] 40, bulb of s plant. V709 [761] 31, to be proper or fit, [#] 28, like, कप्पणिकप्पिय [ कल्प+निकfora ] 12, cut into pie. ces and finer pieces. Tigra (9779) 8, trunk of the body. कमण्डलु [ कमण्डल] 41, & gourd. Hifisent (wifi] 10, acquired by practice. ( 67 ) 6, done, per formed. 14T (5711a] 5, a while. WIFE (T] 8, to do. HUETT ($7054 ] 54, a box, 3 [as] 9, a palm, V (51] 7, to cause to do. 46. [2] 28, souud, din, noise. polare () 35, a kind of fruit, et [241] 5, talk, news. Vote (95477) 31, to tell. (9518] 65, a crow. PATUT [ra] 48, body. IT TOE (FITO] 9, cause, reason. FITES [972] 7, death. कालमास [कालमास ] 8. the time ( lit; the, month) of death. FAST ( 4151 ] 40, play, sport. feifcor (fea] 41, a frame of bamboo plant used as a pan of the ba. lance. FAFCUTEFTEU! 41, an appliance consisting of a bamboo bar, at either end of which are sus. pended frames to carry load (Gujarati 4123). FFUZ (2,07 ] 38, darks green. FRETTA (94777010] 38, appearing dark-greea.

·sort, Glossary 13 कीलारण [कीदन] 19, sport, after the manner of कूट play. (पापाणमययन्त्र). कीलावे [क्रीडय् ] 19, to कर [कर ] 55, cooked amuse, to play with. rice. कुमुद [कुछुट] 15, a cock. कूलधम [कूलमा] 39, class कुच्छि [क्षि] 47, a belly. of ascetics who, stand- कुटुम्य [फटुम्य] 5, family. ing on the bank of a कुटुम्बजागरिया [ कुटुभ्वजाग river, cry aloud and रिका] 5. keeping awake then take their food. for domestic affairs. क्य [कु] 55, to speak कुन्तग्ग [फन्ताप्र] 24, the aloud. poi of a spear. केरिस कीदृश] 8, of what कुमार [+मार] 17, a bad केवश्य [ केवतिक] 36, how कुम्भ [ कुम्भ ] 19, temple much. of an elephant. केवलकप्प [ केवलकार ] 35, कुल [कुल) 14, family. 65, full, complete, whole. group. केवलि [केवलिन् ] 49, one । कुलत्थ कुलत्य, कुलस्य] 37, who has attained Omfamily men, a kind of niscience Keval corn. Knowledge. कुस किश] 40, a kind of केसलोय केशलोच] 73, pluck: sacrificial grass, ing out the hair. कुसीट [कुशील) 53, person कोइल बोकिल] 66, cuckoo. of had character. कोच [कोर 66, a kind of bird. house on a summit. फोडागार, कोष्टागर] 16, २ कृडाय [कूटाहत्य] 1, killing store-house. way of death. Or फूडागार [कूटागार] 35, a big ·14 Glossary कोडी [कोटी] 5, a crore. कोडुम्विय [कौटुम्निक] 5, belonging to the house or family. कोडम्पियपुरिस [कौटुम्विकपुरुष] 5, a family member engaged as a servant, कोत्तिय ? .39, [ भूमिशायीति टिप्पणम् ] an ascetic sleep. ing on the ground. कोप्पर [कूपर] 47, elbow. कोस [कोश] 16, treasure. खज्जग [खाद्यक] 55, catable, sweets, खण्ड [सण्ट 5, part, portion. खण्डियविहुण [ सणिकविहीन 37, without a pupil पन्ध स्कन्ध] 19a shoulder. यन्धाचार [ कन्यादार ] 24, a camp of the army. साइम (गय] 39, eatable. सिंस सिस् ]52, to cen. खेल्लणग [कीडनक] 52,a toy.. गडाकूल [गडगाकूल] 39, a class of ascetics resi. ding on the banks of the Ganges. गच्छ [गम] 5, to go. गड्डा [गर्त] 42, aditch, a pit. गण [गण ] 62, a band of followers. गणराय • [गणराजन् ] 25, chiefs forming a confederation. गणिया [ गणिय ]57,a courtesan. गन्ध [गन्ध] १, scented powder or paste. गन्धहत्यि [गन्धहस्तिन् ] 19, a class of superior kiud. of elephants, a scentelephant. गम्भ (गर्भ] 13, child in the womb. गय [ग] 28, an elep hant. गयणयल [गगनवल ] 66, sure. . सुज्जो [इना] hump. backed. शेल मि] 47, cough. Sky.

·Glossary 16 चकवाल [चवाल] 57, a circle. चच्चर [चत्वर]19, a square. चिर [] 3, to move. चरिम [चरम] 73, last. चरु [5] 41, cooked rice. चाउग्घण्ट [चतुर्घण्ट] 22, a chariot having four bells. चारमसाला [चारकसाला] 17, a prison-house, jail. चाउरङ्गिणो [चतुरङ्गिनी] 25, consisting of four parts, elephants, horses, char. iots, and infantry.. चिचा [विज्ञा) 38, a kind of tree. चिण [चिर्ण] 38, prac• tised, चिन्तम चिन्तक 8, mindful, attentive. चिन्ता [चिन्ता] 31,thought. चिन्ह (चिह) 7, emblein, ensignia. चिराइम [चियतीत] 67, very ancient. चुण्णम [चूर्ग] 51, scented powder. चेडरूप [चेट रूप] 21, a child. चेडिया (चैटिका]57, a maidservent, चेलपेड [चैलपेट 54, a wooden box for keep ing clothes. चोक्ख [विशद्धार्थे देशी] 40, 'purified. छ [पट् ] 69, six. छट्ट [पष्ठ] 71, sixth. छत्ताईस [ छत्र+आदिक] 6, an umbrella etc. An umbrella is one of. the eight Pratihāryas or Paraphernalia con. sisting of eight things such as the halo of light' etc छिज्ज [य] 51, drawing figures. छिड़ [छिद] 16, a flaw or Freak point. छिन्द [दि] 17, to cut off.

·- Glossary 17 छिप्पतूर [छिप+तूर्य (क्षिप्रतूर्य ण जम [यम ] 4, God of द्रुतं. वाद्यमाने न तूर्येण इति death, ज्ञाताधर्म टीकायाम् )] 28, a जमाली [जमाली] 70, name trumpet which is bloof a afau prince and wn quickly or with son-in-law of महावीर force. mentioned in भगवती; छेर [रिच ] 55,to purge. जइ [यदि] 4, if, when. जम्बुद्दीव [जम्बुद्वीप] 4, name सक्ख [यक्ष] 67, semi-diof one of the 7 convine being. tinents of which our जणक्खय [जनक्षय ] 28, earth is a part. destruction of people. जम्म, जम्मण [ जन्मन् ] 9, जणप्पमद्द [जनप्रमर्द ] 28, 31, birth. destruction of people. जय [जि] 5, to win, to जणवय [जनपद] 28, be victorious (future country. जइस्सइ etc). जणवह [जनवघ ] 28. killing of people. जलन्त [ज्वलत् ] 28, burn- जणिय [जनित ] 38, pro• ing. created.: जलवासि जलवासिन् ] 39, जित्त [यत् ] 10, to try. dwelling in water. जत्ता [ यात्रा] 25, fight, जल्ल [जल्ल?] 47, bodily dirt. march; 37, livelihood. जन्न [यज्ञ] 28, sacrifice. जवणिज्ज [थापनीय] 37, To जन्नई यहकिन् (यजयाजीरयर्थः)] have lived; livelihood. 39, a sacrificer. जहा [यथा] 3, as; just as. अप्पमिद [यत्नमृति ] 52, जहोचिय [ययोचित] 9, as since, when. is proper.

·to 18 Glossary जंघा [जंघा] 52, a knee. जिमिय [जेमित] 63, dinner. जाई [जाति ] 3, good जीव [जित् ] 5, to live, birth. जीव जीव ife. जाइसंपन्न [जातिसंपन्न] 3, of जीवन्तम [जीवत् ] 19,living, good birth. while yet living. जागर [जाग] 5, to keep जीविय [जीवित] 7, life. awake. जुत्त [युक्त] 27, right,, जागरिया [जागरिका] 5, proper. waking. जाण [याण] 6,conveyance, 1 जुज्ह [युध् ] 27, fight. carriage. जुत्तामेव [युक्तम्+एवं ] 20, जाणु [जानु] 47, knee. yoked, ready for drive. जातकम्म [जातकर्मन् ] 52, जुत्ती [युक्ति] 66, name of nursing of a child. बलदेव's son; name of जाय [याच्] 20, to ask the sixth chapter of for, वण्डिदसा. जाय [जात] 3, grown. जाव [यावत् ] 3, upto जुद्धसज्ज [युद्धसर] 24, (used frequently to ready for fight. indicate passages which जुयलग [युगलक] 54, twins. are not given in full जूप [यूप] 28, eacrificial in the text and of post. which only the first and जेट्ट [इष्ट] (p. p. of य) the last expressions 28, sacrifised. are given). जेह (ज्येष्ठ] 35, eldest. जायजीव [यावरजीय] 39, जोइसिन्द ज्योतिरिन्द] 35, जावम्मीवाए as long as lord of heavenly bom life lasts. dies.

·a . to Glossary 19 जोग्ग [योग्य ] 31, fit, ठिइवडिया स्थितिपतिता] 15, proper. ceremony on the जोयण [योजन] 28, a: dis birth of a child. tance of eight miles. ठिय [स्थित] 6, standing. जोव्यणग [यौवन (क)] 54, डाय? [वामहस्ते देशी] 28, youth.. left hand, जोह [योध] 25, soldier. डिम्भ [हिम्भक ] 46, a झय [प्वा] 7, a banner. boy. V झिया [ध्ये] 5, to brood डिम्भिया [दिम्मका] 46, a. over, to be depressed. girl. झूस [शुष् ] 5, to ema- णं [ननु इयर्थेऽयम् ] 3, inciate. deed, verily. Vठवे [स्थापय् ] 6, °णाय [ज्ञात] 48, a known Btop. case,a known example.. ठा [स्था] 7, to stand: Wण्हाणे [स्नाप] 19, to ठाण [स्थान] 7, place, po. bathe. sition; 4, (ज्योतिः स्थान पहाय [स्नात] 6, bathed. पाप्रस्थानं वैति टिप्पणम्) a - पहावे लाप] 51, to place for sacrificial pots bathe. or for fire:-57, wrong तइय तृतीय] 15, third. act, sinful act- तच्च तृतीय] 10, third. ठाणिज्ज [स्थानीयं गौरवाई इत्यय तड [तट] 66, bank. देशी] 12, respectable:- तत्य तिम्र] 5, there. ठिइम [स्थितिक] 8, living तन्त [तान्त] 13, tired. for, lasting for. तन्दुल [वन्दुल] 41, rice. ठिया [स्थितिका] 23, con तप्पभिई [तत्प्रभृति ] since vention, a custom. then, ·Glossary 20 तम्बिय [ताम्रक] 40, made तिकखुत्ता [विकृत्वस्] 6, of copper. three times. तया [व] 40. bark तिग त्रिक] 19, a place तलवर? 18,king's officer. where three roads meet. तलिम तिलित] 9, fried in तित्थयर [ तीर्थकर ] 62, the fat or oil, preacher of a doctrine तह [तथा or तम्य ] 7, or philosophical system. truth. तिल तिलक] 51,a dot or तहा [तया] 4, similarly. mark of some point on तहारुव तियारूप] 5, such. the forehead. ताओ (तात] woc. sing. of तिवलिया [त्रिवलिका ] 24, तात) 10, father. having three folds. ताराइण [तारायण] 59, तुङ्ग [तुग] 66, lofty; high. name of a holy temple. तुही [तुष्टि] 16, pleasure. तारिसय [ताशक] 8, of तुसीणीय [तुष्णीक] 9, silent. such nature, of such तेउ (वेज) 3, lustre. तेचीसा प्रियस्त्रिंशत् ]26,thirty ताडपुडग [तालपुटक] 17, three. name of a poison तेककेल [तैलमाण्डः (सौराटwhich brings about प्रसिद्धो मृन्मयस्त्तीस्य भाजनinstantaneous death, विशेष इति टिप्पणम् ] 54, an Vताले [ताडय] 68, to beat earth-pot for keeping तापस [तापस 39, an as oil. cetic. तेल्लोक त्रैलोक्य] 66, three ति-त्रि INom. तओ, तिणि worlds. Instr तिहि Gen तिण्हं तेवहि त्रिषष्टि ] 35, sixty- Loc [fag) 5, three. a type. three, ·. Glossary 21 तोण तृण] 28. a quiver दत्त [दत्त] 33, name of a for storing arrows. person; name of the थण [स्तन] 47, breast, seventh-chapter of थणियाय [स्तन+याचक] 55, पुफिया. asking to suckle. दन्तन्तर [दन्तान्तर] 19, a space between tusks. थल [स्थल] 42, land. दन्तमुसल [ दन्तमुपल] 19, थिमिय [स्तिमित] 8, safe, tusk of an elephant. firm, well-governed, दन्तक . [दन्तपवन) 73,cleanpeaceful. ing the teeth. थेर [स्यविर] 31, an elderly दन्ति [दन्तिन् ] 5,elephant. or senior monk. दन्तुक्खवलिय[दन्त+उत्स्खलित] दक्षिणकूल [दक्षिणपूल] 39. 39,Uprooting the teeth. one who always resides दम्भ [दर्भ] 39, a kind of on the right bank. grass. दक्षिणा [दक्षिणा] 38, gift दरिसणिय [दर्शन] (क) 15, to Brahinins. showing. दढपहम्नाहरुप्रतिज्ञ]29, a name दलय् [दा] 20, to give, to offer. of a person. दढरह [दृढरथ] 66, name दसार [दाशाई) 66, a class of क्षत्रिय. of बलदेव's son, name of सदा [दा) 47, to give, the eighth chapter of (Pres देह, देन्ति etc.) वहिदसा. दाय [दाय] 15, a gift. दण्ड [दण्ड] 8, fight, battle दरी दरी] a valley. punishment. दाण [दान] 8, a gift, a दण्डदाय [ दण्डदार] 40, a bribe, ceding a terriwooden staff. tory or money.

·Glossary 22 द दार [दारा) 38, a wile. दारगरूप [दारकारूप] 54, a boy. दारिया [दारिका] 53, a दासचेडी [दासचेटी] 14, a slave-giri, a mail. दाहिणदिक्षिण] 41,southern. दाहिण [दक्षिण] 41, right side. हिणड [ दक्षिणार्थ ] 67, southern half दिगिदल! 51, coaxing ? दिट्ठाभट्ट [दृष्ट+भाभाषित] 41, persons who meet and talk दिसाचकवाल [ दिकचकवाल ] 39, a kind of penance, दिसापोक्खिय [दिक्पोक्षिन् ] who sprinkles water everywhere to purify the place. दिसीमादिग्माग]66, direction, quarter, region. दीण [दीन] 9, depressed. दीय द्वीप] 4, a continent. दु (द्वि-दुवे, दोहि, दोई, दौसु] 23. two. दुग्ग दुर्ग] 42, fortess. दुग्गन्ध [दुर्गन्ध] 55, bad smell. दुज्जम्मम [दुर्जन्मक] 55, of wicked birth, दुज्जाम [दुर्जा त] 55, a wicked birth. दुडु (दुष्टम् ] 17, bad. दुद्दन्त [ दुर्दान्त ] 67, daunted दुद्ध [दुग्ध] 47, milk. दुपवश्य [ दुष्प्रवजित ] 43, bad asceticism. दुब्भिगन्ध [दुरभिगन्ध] 55, of wicked smell. -दुरुह [आरोहणे देशी]6, to ride. दुरूद [आरूढ] 26,ascended. दुवालस [ द्वादश ] 44, twelve. दुहट्ट [दुःखात] 13, distressed by pain or misery. दूइज्ज [गम्घात्वर्थे देशी] 48, one togo: दूमिय [वून] 14, wounded. य [दूत] 21,a messenger. देवता [ देवत्व ] 32, the state of a god.

·लिया. Glossary 23 देवदूस देवदूष्य] 36, divine धम्मिय [पार्मिक] 6, pious; garment. meant for religious pur- देवय दैिवत] 17, deity. poses. देवाणुप्पिय दिवानां प्रिय or घरणीयल [घरणीतल] 7, देवानुप्रिय] 6, beloved of surface of ground, gods, a good man(used घस [घशब्दानुकरणे] 7, as & term of cousteoas sound of falling, with address.) a पसू sound, देसपन्त [देश प्रान्त ] 27, घिड [धृति] 6, name of a frontier. goddess; name of the दोञ्च [वि.] 10, twice. third chapter of पुष्फच्. दोहल [दोहर or दौहृद] 9, longing of a pregnant धूया [दुहित) 52. daughter. घोच [५] 64, to wash, घणु [धनुषु ] 7,a bow,-68, . to cleanse. of four नगर [नगर] 35, town, cubits. नग्गनिम] 73, naked, nude. धन्न [ धन्य] 9, happy, नञ्चन्त [मृत्य] 28, dancblessed. ing. घम्म (धर्म] 3, religious नज [ झापातोः कर्मणि ] 14, passive form of fi to discourse. know. घम्मकदा [धर्मकथा] 6, reli. नट्टविही [नाटयविधि 25, gious talk or discourse dance, performance of धम्मजागरिया [धर्मनागरिका] a dance, 3, keeping awake for नत्ति [नप्पी] 52, agrandreligious meditation, danghter. woman. . a measure ·Glossary 24 नत्तु [नप्तृ33. grandson. नतुभ [नप्त] (क) 22,grand- नाइ [ज्ञाति] 39, relative, नाइविगिह [नातिविकृष्ट] 26, not far off, नामधेज मा मधे ३] 15, son, name. नत्य निप्त] (क) 52, grandson. नन्दणवण [ नन्दनवन] 66, name of a pleasure. garden. नमंस [नमस्य ] 6, to propitiate. नयण [नयन] 9, eye. नयर [नगर] 3. town, city. नयरा [नगरी] 5, a city, a town. नरग निरक] 8, hell. नरवइ [नरपति] 26, a king. नलिणिगुम्म [नलिनीगुरुम] 30, song of नलिणिगुम्मा, wife of रामकण्ह; name of the eight chapter of कप्पवडिं- सिया नव [नवन् ] 14, nine. नवम [नवम] 6,ninth. नवरं केवलार्थे देशी] 29, only. नबुस्सेह निवोच्छेघ] 35, with a height of nine · (cubits or dhanus). नामं निाम] 3, by name. निकह निकृष्ट] 28, drarn. निकुरम्यभूय [निकुरुभ्वभूत] 38, forming cluster, निक्षमण [निष्कमण) 50, renuciation. निक्षत्त नि+खात or नि+क्षिप्त,] 38, fixed, planted. निक्खेवणा [निक्षेपणा] 47, placing, keeping. निगम [निगम] 35, country, village. निग्गच्छ [नि+गम ] 6, to go out. निग्गन्थी [नि प्रै न्या], 49, a Jain nun. निग्गय निर्गत] 3. gone out. निवच्छण [नित्य+क्षण] (उत्स. वायें), 66, always fes. tive. निच्चेह निश्चेष्ट] 18, destitute of movement. ।

·Glossary 25 निच्छुहावे [नि शेष] 24, नियत्य निवस्त) 40.dressed, to drive away. clad in. निडाल [ ललाट ] 24. नियलयन्यण [ निगहन्धन ] forehead. 15, put into fetters. Vनिहाय नियय ] 55, to निरयावलिया [ निरयावलिन] sleep. 3, name of the Group नित्य [निस्तेजम् ] 9, pale, of The Last Five Upāone who has lost one's ngas of the Jain canon colour and also of the first निन्द [ निन्द] 52, to chapter of that work. ceasure. निरालोय [ निरालेोक ] 7.ni. निन्न [निम्न] 42, lowying thout light, dark, du. place. sky. निप्पाण निष्प्राण] 18, des- अनिवजावे [नि+पावर ] 12, to ask to lie down. titute of life. निम्भच्छ [निरमास] 14, निवडिय [निपतित ] 7, fallen. to reprinand. निवारे [निबार ] 52, निभाच्छणा [निर्मर्सना] 14, to work off, to prere. reprimand. निमज्जग (निममक] 39, one नित्रेस [निवेश ] 28, place, who plonges into water. location. निम्मंस [निर्मास] 9, without निवेसण [निवेशन] 27, camflash, emaciated. ping. नियग निजक] 6, one's. निवेसिय [ निवेशित ] 47, placed. नियत्त निकृत्त] 7, cut off, निविण [ निर्विग ] 13,delopped off. jected. nt. owa, kinsman.

·Glossary 26 or निव्वुअ [ निवृत ] 15. happy. निव्वेयण [निवेदन ] 15 free from pain. निसढ [ निषध ] 66, name of वलदेव's son ; name of the first chapter of पण्हिदसा. निसन्त (निशा मि स] heard. निसम [ नि+शामय ] 7, to hear ( Absolutive fag. understood. नेरइय [नैरयिक ] 8, a creature living in belonging to a hell. नेरयइत्ता [ नैरयिस्ता] 8, state of being a नैरयिक नेहं [स्नेह ] 17, affection. पउम [ पद्म] 30, name of the son of पउमावई, wife of पाल; name of the first chapter of कपपर्डि. सिया. निसीय [नि+सर ] 10, to sit. निसीहिया [ निपीदिका] 64, a seat or a place of study. निरसास [ निश्वास 73, inhaling. नीणे [नि+नी] 19, to place. नीय [ नीच ] 48, lor. निहरण [निहरन] Is, re moral of the dend bcdy. नेयम्य [ नेय ) 29, to be पउमगुम्म [ पचगुल्म ] 30, name of the son of पउम्गुम्मा, wife of वीरकण्ड name of the seventh chapter of कप्पवढिसिया. पउममद [ पामर ] 30 name of the son of पक्रममा wife of मुकन्हा name of liſth chapter of कपर्दिसिया. पउमसेण पप्रमेन ] 30,name of the son of पझमणा wile of महाक; name of the sixth chapter of कम्पपीमिया.

·( Ini, name Glossary 21 पउर [ प्रचुर ] 66, plenty. to bring back a reply पओम [प्रयोग ] 57, appli- ( indicating that the cation. order is executed; 44 पक्खल [प्रस्खल] 42, to return. to fall, to stumble. पचाया. [ प्रति+आ+जन् ] पक्खिय [प्रक्षिप्] 15, to 54, to be born. put, to throw. पच्चुहा (प्रति सरत्या ] 42, पफ्लोलण [ प्रस्खलन ? ] 55, to stand up stumbling. पच्चाहत्तिए). पगय [ प्रकृत] 66, uame पञ्चोक्ह [ प्रति अवह ] of बलदेव's son 3 6. to get down; 40, to of the fifth chapter of aecend. वहिदशा. पच्छा [पथात् ] 50, af. पगिन्झ [प्र+प्रह] 39, ter. Absolutive: पणिज्जिय. पच्छित [ प्रायश्चित, ] 57, take up, to raise. expiatiou. पङ्कप्पमा [ परप्रभा ] 8, पपिय [प्रजल्पित ] 47, of the fourth talk. hell in Jain cosmology. पजत्ति [ पर्याप्ति ] 36, su. पञ्चप [प्रत्यक्षम् ] 66, act. fficiency, fulluess of ually, in person, in. powers. पञ्जत्तोमाय [पर्याप्तिमाव ] 36, पद्यणुभव [ प्रति+अनु+भू ] fullness. 52, to experience. पज्जय [ पर्याय J 38, mo. पचत्यिम [ प्रति+अस्त+हम ] dification. 40, rest पज्जुण्ण [ प्रद्युम्न]67, name Lपञ्चप्पिण [ प्रति+अर्पय ]6, to name carnate. of a person.

·Glossary 28 पन्जुवास [ परि+ऊप+आस ] 3. to wait upon. on पज्जुवासण [ पर्युपासन ] 38, waiting on righteous monks. पञ्च [ पश्चन् ] 3, five. पञ्चगि [ पचाग्नि ]39, five fires (four fires four sides and the sun above ). पञ्चम [पञ्चम] 44, fifth. पञ्चमुट्ठिय [ पचमुष्टिक ] 51, consisting of five hand fuls. पञ्चविह [ पञ्चविध ] 36, of five kinds. पअलिउड [प्राञ्जलिपुट ] 6. with folded (cavity of) hands. पड [ पत ] 13, to fall. पडागा [पता] 7, a flag. पदिम [पतित] 55, Hallen. परिकप्प, [प्रति+सम्प] 26, to keep rendy. परियिम [प्रतिपूजित ] 54, promised. परिणत [प्रतिशत] 32, expiated. पडिगय [ प्रतिगत ] 3, re. turned, पिडिन्छ [प्रति+ई ] 9, to accept, to agree. पिडिणिस्खम [ प्रति+निम+ कम् ] 10, to go out. पडिपुण्ण [ परिपूर्ण ] 9, full. पडियन्ध [ प्रतिपन्य ] 49, obstruction. पडिरहं [ प्रतिरथम् ] 7, far cing the chariot, chariot to chariot (fight) पडिरूयम [ प्रतिरूपक ] 54, suitable. पडियत्ति [ प्रतिपत्ति ] 24, treatment. •पडियाले प्रतिपालय] 27, to wait for. पडियिसज्जिय [प्रतिविजित 8, sent away. पिडिपिसजे [प्रति विकराय] 22, to send away. पढिमुण प्रतिxy] 14, to listen. पिडिसेद [प्रति सि ] 25, to iusult, to cject (Absolutive; पडिसेहिता.) --- .

·- offer. row. Glossary 29 पडिसेहिय [ प्रतिषिद्ध ] 26, पत्तिय पत्रित] 39, posse. ejected. ssing leaves. पढम [प्रथम] 4, first. पत्तिय [ प्रति+ई ] 49, to पढिय पठित] 48, study. trust. पणयालीस [ पञ्चचत्वारिशंत्] पत्तयं [ प्रत्येकम् ] 25, each 70, forty-five. one. पणावे [प्र+नामय] 24, to पत्थाण [ प्रस्थान ] 40,start. ing on a journey. पणुवीस [ पञ्चविंशति ] 35, पत्थिय[प्राधिक] 17,a seeker. twenty five. पन्तिया [पंक्ति (का) 157, पण्डइयमुही [ पाण्डकित मुखी पाण्डरितमुखी ] 9, a lady पन्नत्त [प्राप्त] 3, indicated, with a pale face. narrated. पण्णत्ति [प्रज्ञप्ति) 37, name पन्नवणा [ प्रज्ञापना] 50, ३. of the fifth Anga of ttempt at convincing. the Jain canon, other पम्भार {शग्मार 8, a heap, wise known as व्याख्या a mass, प्रज्ञप्ति and भगवती. पभणिअ [प्रमाणित] 47, पिण्य [ म+स्नु ] 47, to talked. flow, to ooze. पमावई प्रभावती] 8, name पत्त । प्राप्त ] 27, proper, of the queen of king opportune. बल, mentioned in भगवती पत्त पन] 40, leaf. 11, 11. पत्तामोडं [पनामोटम् ] (प. •पयाय [प्र+नन् ] 47, to प्रामोटम् ] ( पत्राणि आमोटय) bear a child. 30,. having plucked पयाय [प्रजात.] 14, delithe leaves. vered, given birth to.

·Glossary 30 पयाहिण [प्रदक्षिण] 51, going round an object keeping it at the right hand side. परफम [प्र+कम् ] 55, to walk. परघर पर रह] 73,a stranger's house. परम [परम ] 4, great, greatly. परनु पर] 7, an axe. परंगणम [प्र+अरनक] 55, moving, crawling. पराजिण (परा+नि 5, to be defeated. परामुस [परा+pt] 7, to handle, to take. परिकहे [परिक्रुपयू J49, to preach. परिफिण्ण परिकी] 58, surrounded परिपियत्त [परिक्षिप्त ] 6, encircled, परिदिय [परिगहोग] १. formed. परिणम (परि+नम् ] 18, to digest, to assimi. परिणय [परिणत] 54, matured attained maturity. परिणामिया [परिणामिकी] 10, attained by maturity, परिणामे [परि + नामय ] 18, to meditate, to think. परितन्त [परितान्त] 13, very much tired. परिमाप (परि+भाजय् ] 9, to share. परिभुञ्ज (परिभुइ] 9. to wear, to enjoy. परियाय पर्याय] 31, prac. tice, observance. -परियाण [परिमा afd+r1]9, to take notice, to acknowledge. परियार [परिचार] 48, retinue. परियाल [परिपार] retinue. परिवन्जिय परिजित 18, destitute of devoid of, परिपद (परिह] 13, to carry'. or Hate.

·Gursery परिमांडेय नदी, अपनर 5- 1 ipa, Enान परिलरिषद् ] 3, asses पजाज - come Is ၀ परिहायला , सल lesseming- पटर हिम्] 55, 0 talk irretareniy. पलियोरम लोन] 35, a period of tize. पर [xn } +2, 20 पहरणकार-Sere पाम EिP. Eve 21. पंथर [बर] 6, good, ex. cellent. to पाट [वाल] 66, prost परिणे प्रिदिनी] 9. satiafy, पन्यत्र [प] 66, a mounto satiate, tain. SERand पाउस , riny Season पासोसिया [मानी र प्रक्षेपि 64, one who findsimpurities inevery object; one who disc likes every objects पाओवगम पारसरत] 32, a posture like that of a tree (ar) of meditation without any morement. पार [पातम्] 13 ... पन्याय [प्रजित] 31, one who has renoduced the world. पन्याय [प्रति] 43, an ascetic. पन्यत [पर्वत] 43, a hill. पसमा [प्रसा] 9, a kind of spirit ons drink, ·name name Glossary 33 पित्तिय पत्तिक] 51, due to पुण्णभद्द [पूर्णभद्र] 4, name bile, of a Jain temple; 59, पिय [प्रिय] 29, dear. of a विमान or पियदसण [प्रियदर्शन ] 66, celestial palace;-59, fine to look at. name of a householder, पिया [प्रिया] 62, name of पुत्त [पुत्र] 4, a son. the wife of संदुसण, पुष्क [पुष्प] 9, flower पिव [इव] 28, like. पुकचुला पुषचूडा] 64, पिवासा [पिपासा] 52, de a class of Jain nuos sire, longing. पुष्फचूलिया [पुष्पलिय] 4, of the fourth पोहगपाअ [पीठकपाद] 55, (a child) which attem. chapter of निरयावली, and of the eleventh उगह of pts to stand and walk with the help of a the Jain cannon. wooden frame (पीठक) पुप्फाराम [पुष्प+आराम] 39, पांगुळगाडा) a grove of flowering पुक्न [प्र+उक्ष् ] 40, to trees. sprinkle पुफिय [पुष्पित] 39, lower- पुच्छ (प्रच्छ ] 5, to ask. ing पुट्ट [पृष्ट] 19, back पुफिया [पुष्पिका] 6, name of the tenth ऊपाङ्ग, of the पुड [पुट} 14, cavity (of hands etc.) Jain canon and of the पुढधि (पृथ्वी] 3, earth, third chapter of the ground. निरयावली. पुण्ण [पुण्य] 18, merit. पुरल्याभिमुह [पुरस्तात् अभिमुस] पुण्ण [पूर्ण] 34, name of 10, facing towards east. पुरन्थिम [पौरस्त्य] 40, eastfifth chapter of पुफिया. 3 a.person; name of the ern.

·nanie of a person; nami servant, pre. 34 Glassary पुरिस [ पुरुष ] 7, man, man- फल [फल] 9, fruit. फलअ [फलक] 28, a shield. पुरिसादाणीय [ पुरुषादानीय ] फलह [फलक] 73, a wood- 35, worthy of being en board respected by man (an | फलिय [फलित] 39, laden epithet of पार्श्वनाय). with fruit. पुव [पूर्व] 44 former, of फाय [प्राशुक] 52,comfort bygone days able, warm. पुव्वड पूत्कृत] ? 55, soiled, स्पृश] 57, to dirry. touch, to overcome. पुवभव [पूर्व+भव] 35, यज्झ [बध्धातोःकर्मणि ] 57, vious birth. to be bound. पुन्वाणुपुव्धी [पूर्व+आनुपूर्वी 3, बत्तीसं द्वात्रिंशत् ] 54, thirty. in due course or order. पूइय पूजित] 39, honoured. बत्तीसह द्वात्रिंशत् ] 59, पूय [य] 15, puss. thirty-two. पूया (पूजा] 40, worship. यस्थिकम्म [पस्तिकर्मन् ] 57, पेसे प्रेषय् ] 20, to send, enima. to dispat:h. चत्थिपुडग [पस्तिपुर] (क) 12, पोत्तिय पोत्रक] 39, an as. bladder. cetic carrying a पोत्र चम्मयारी [ब्रह्मचारिन् ] 31, garment. Celibate, student. पोसदसाला [उपवसथाण] 71, | बम्मलोअ [ब्रह्मोक} 33, name a place for observing of the fifth heaven ol fasts, पि-अपि स्व स्वारा परे ए, ] यस [क्ल] 16, army; st, 69. also two the Jains.

·Glossary 35 of the ninth chapter of विइय [द्वितीय] 43, second. पुफिया. चिलवासि [विलवासिन्] 39, यलदेव [बलदेव] 67, name one who lives in a hole of a person. or pit, बलवग [ वनवत् ?j66,strong चलि [यलि] 40, offering. थलिकम्म [वलिकर्मन् ] 6, worship of deities. बहु [बहु] 6, many much, बहुपुनिया यहुपुत्रिय] 34, name of a lady; name of the fourth chapter of पुल्फिया: 46, name of a goddess यहुस्सुय बहुश्रुन] 48, learn. ed, well-versed in sacred books यायालीस द्विाचत्वारिंशत् ] 72, forty-two. पारवई [द्वारावती] 66, name of a city. वारसाह द्विादशाई] 15,twefth day पालभाष [वालमाष] 54, childhood. यादा [गडु] 39, arm. यादिरिय [पान] 6, outside. बिल्ल [विस्व) 38, a kind of tree यीय [वीज] 39, seed. बुज्झ [युम् ] (धानु) 29, to attain sacred knowledge बुद्धि [घुद्धि] 61, name of a goddess; name of the fifth chapter of पुष्पचूलिया. योद्धव्य [चौव्य] 4, to be known; to be understood. घोल-? [शद्वे देशी] 28, noise. योहि [वोधि] 73, knowledge. भक्खि भक्षिन् ] (at the end of a word,) 39, eating, living on. भगवन्त भगवत् ] 3, revered (Gen. मगवओ;Instr. भगवया). भगा [भग्न] 55, wretched. भज्जा [भार्या] 5, wife.

·Glossary 36 भस्जिब मिर्जित9, roasted. मण्ड [भाण्ड] 18, valuabies; ----39, utensils. मत्त [भक्त] 30, food, meal. भद्द [भ] 30, name of the son of भद्रा, wife of महा. काल; name of the third chapter of इप्पवहिथिया; -47,name of a house. holder. मन्ते- [भवन्शदस्य सर्वनाम्नःसयो. धनकवयनम, आवायांदीनानाम- न्त्रणे एव प्रजुज्यते। भदन्त, मान्त इत्यस्य सःप इत्यन्ये] 3, sir, rerered sir, sire. भर [] 40, to fill. मरह मिरठ) 67, name of a country of the अस्यद्वीप. मवण [भवन] 9, a house. मारणेज्ज [भागिनेय ] 55, sister's son. भापियव्य [मानितन्त्र] 6, worthy to be repeated. मायण [भाषन] 12, pot, plate. माया [.] 19, brother. भारह (मारत] 4, name ofa country in the जम्बूद्वीप. भासा [भाषा] 36, speech. भिउडि [प्रकुटि] 24, eyebrow. भिक्खा [भिक्षा] 41, alms. भिक्खायरिया [भिक्षावर्या) 48, begging food. भीम [भीम] 28, terrific. भुक्स [बुभुक्षित] 9, (भोजना- करणतो बुभुक्षितेवेति टिप्पणम् ), hungry. भुत्तमोई [मुकमोगिन् ] 50, one who has enjoyed pleasures. भूमि [भूम] 39, ground. भूया [भूता] 62, name of the daughter of मुदसग. मेय (नेद] 8, dissention in the enemy's camp. मेरी [मेरी] 69. drum. मेसन [भैपग्य] 118, medi. cine. भोग [भोग] 41, enjoyment of things. माल [मिनि] 55, soiled. मग [मार्गम् ] 35, to beg.

·. Glossary 37 मङ्गलग [ मालक ] 68, sn मिन [ मन] 5, to think auspicious thing. (Pres. मन्ने). महल [माजल्य 16, blissful, मन्त मन्त्र) 48. charm, auspicious. मममूलाग [मन्यूल:] Is, on मज्मण [मचन] 40, diving. my account, मजनघर [ मजनगृह] मम्म [मर्मन् ] 16, a weak 2b. bath-room. point, vital part. मन्नणय [ म जन क] 19, मम्मण [मन्मग +7, bathing. muttering indistincily. भयकिञ्च [मृत कल] 18, मज्झिम [ मध्यन ] 43, funeral rites, middle. मयणसाला [ म द न सा रा ] मण मनस् ], mind, heart. (सारिका) 66, a kind of मणाम [ मनोरम! ] ( मनःप्रिय । bird. इत्यर्थ.), 10, attractive. मणिदत्त [ मशिदत्त ] 69, मपूर [मयूर] 66. peacock. मलिय मनिन] , crushed. name ofaयक्ष. मणिवाया [ मगि म ती ] 59, मल्ल [ माल्य ] 9, 4 flower garland. name of a city. मलई [मजदी] 37. name of मणुन [मनोज्ञ] 10, pleasing क्षत्रिय tribe. to the heart. महइ महती] f. of महत्,6, मणुय [मनुज 5, man, footgreat. soldier. महगह [ महामह ] 37, the मजोरम मनोरन] 70, name of a celestial place. great planet. महग्य मिहा] 6, precious. मत्त [अनम] 18, pot, महत्तरग [ महत र क 16, मत्था (नस्तक] 9, head. elderly person. .

·5, great. wife महाकवा. 38 Glossary महम्बल मिहाबल] 60, name महाफल [ महाफल ] 5, of of a prince. great merit, oi great value, महया [ महत् महता] (Instr.) महाबल [ महायल] 57, the महाकण्ह [महाकृष्णा] name name of the son of king of afora's son by his बल, mentioned in भगवती, 5.5. महाकाल [महाकाल] 4, name महामेह [महामेघ] 58, a big cloud of सेणिय's son by his wife महाकालि. महाराया [महारान) +9 the great king. महापाई [ महानदी] 19, a महालिया [ महच्छवायें देशी ] great river, 7, great. महाधण् [ महाधनु ] 66, महाविदेह [महाविदेह] 27, of वलदेव's son; name of a regioa. Name of the ninth महावीर महावीर] 3, the last chapter of घहिदसा. of the Jain तीर्थकर; 72, महापउम [महारन] 30,name of the son of महापउमा, महासुम [महाइक] 33. name wife of मुकाल; name of of the seventh heaven. tue second chapter of महासुमिण [ महास्नान ] 10.2 फप्पसिया. महासेणकण्द [महारोगकृष्ण] 4, मदापउमा [ महापना ] 32, name of a fora's son by name of the wiſe of his wife महामेणकहा. गुमाल, महिय मथित] 7, routed. महापद [महापय] 19, a high महिला [मिथिला] 60, name road. name agreat hero. great dream. . of a city.

·मंस [मांस] 9, Glossary 39 माहिन्दग्झम मिहेन्द्रध्वन] 55, माया [मातृ] 30, mother. a lofty banner. मारे [मार ] 173 kill मह मिर] 10, sweet माला [माला] 9 a garland. महे [ मन्यम् ] 32, to मास माम] 9 a in th. churn. मास [माय] 37 a kind of मंगतिय! [ हस्तगशित इति cora; a kind of weight. टिप्पणम् ] 25, fastened to मासि [मासिकी] 31. list. the hand. ing for a month flesh. माहण [ब्राह्मग] 37 R Brah. मायाणिमातलि !] 66, name min. of वलदेव's son; name of माहणकुल [ ब्राझगकुल ] 64, the second chapter of a Brahmin fainily पदिशा. माहिन्द्र [माहेन्द] 33, name of the fuorih heaven माउलिन [मावल] name of of Jains. मिच्छत्त [ मिथ्या व ] 38, माणसिम [ मानसिक 18, mental. मित्त मित्र] 39, a friend. माणिमद [माणिभद ] 6, मिय [मित] 10, measured. name of a god; name of मिय [ मृग ] 66 a deer. his throne; name of a householder; 34 name मियलुद्धय मालुम्मक] 39 an ascetic who lives on of a person; name of deers' flesh. the sixth chapter of पुफिया मिसिमिसेमाण [दीप्यमान इत्यय माणुस्सग [ मानुभ्यक ] 58, देशी 17 burning with belonging to human anger. world; earthly. मिहुतिमधुन] 66, couple. a tree. wrong viex.

·40 Glossary मुण्ड [मुण्ड] 41, a shave. रट्ट [राष्ट्र ] 16, kingdom. ling रहकूड [राष्ट्रकूट] 5*, name मुटुत्त [मुहुर्त] 7, a moment. of a person. मुहुत्तन्तर [ मुहर्तान्तर] 1, रणभूमिरिणभूमि] 28, battleshort interval of time. field. मूल [मूल] 39, root, base. मेत्ता [मात्रा] 5+, pleasures, रत्त [क्त] 17, attached. objeet of pleasure. रम्म [रम्य] 38, beautiful. मेराग [मर्यादक ] 67, रय रिज] 62, to paint. having for its boundary रयण [रत्न 23, a gem. (from ।मरा-मर्यादा). रख रिय] 25, sound. मेलाय [ मेलयू ] 56, to रसदेवी रसदेवी] 61, ame nix tugether, to join of a goddess; name together. of the ninth chapter मेद [मेघ]15, proper name of पुफलिया. of a person mentioned in नायाधम्मकहाभो रह स्थि] 5, chariot. मेहयष्ण [ मेपवर्ग] 69, रदस्सियस रिहरिया! 164, name of a pleasure. confident, trustworthy. garden. रदमुसल रपमुमल] 5, nama य[प (सरापरे एव)] 4,and. of the battle between याण [v] १, to know. भूणिय and पेटग. रिप (रचय ] 40, रस्सीकर [ गयी.] 10, arrange. to keep secret. रन (गग्य] 5, kingdom. रुमधुरा [ग्यपु] 9, the राई गन् ] 67, royal kinsman. responsibility of the kingdom. रामकदापमान 4, name to ·Glossary 41 of मेणिय's son by his रेवअ रेवत] 66, name of wife गमकहा. a mountain. राय [राजन् ]4, (Nom, राया रेवई (खती] 67, Ilame of Gen, रनो, Instr. रमा ) बलदेव's wife. king. रोए रोचय] 49, to like. रायंगिह [राजगृह] 3, name रोयमाण [दत् ]18 crying. of a city. रोयातङ्क [ रोग+आत ] 61, रायामिसेय [गजाभिषेक] 15, ailment and diseases. crowning as king. रोय [२] 53, to weep. रिव्येय [ऋग्वेद] 37. Rig. - रोवावे [ रोपय् ] 38, to veda. plant. रिद्ध [ऋद्ध] 3, prosperous. रोहीड [ रोहीतक ] 69, रिसी [ऋषि] 40, a sage. name of a city. रुमख [वृक्ष] 65, a tree, लच्छी लक्ष्मी] 61, name रुक्खमूलिय [ वृक्षमूलिक ] 39, of a goddess; name of delling at the root of the sixth enapter of पुप्फचूलिया. रप्पिणी [ रुक्मिणी ] 67, लन्जिय [लजित] 14, put to name of the chief shame. queen लट्ठ [ लब्धार्थ ] 5, one रुहिर घिर] 12. blood. who got things or learnt the matter. रूष रूप] 5+, beauty. लद्धावलद्ध [लब्ध + अपलब्ध रूस [३] 55, to be 73, good gain of alms angry. and no gain of alms, रेरिज्जारा राज्य] (intensive लन्तम लान्तक] 33, name of राज 38, to shine of the sixth heaven of excessively. the Jains. a tree. of कृष्ण ·42 Glossary लभ लिम् ] 16, to get, to 1 one who wears a bark find. garment. लया [लता] 66, a creeper. बग्ग [वर्ग) 4, section of a लावण्ण [लावण्य ] 5+, book. beauty. वग्गू [ वरण] (अयदा बावशवाय लुद्धग [ लन्ध (क)] 47, देशी) 10 sweet words. greedy. वजमाण [वाद्यमान] 31, be- लेच्छई [लिरउवि] 26, name ing played upon. of a क्षत्रिय clan. पञ्झा (पन्ध्या] 47, sterile. लेस्सा लिया) 3, taint of बड [ घट ] 44, bunyan boly. tree. लेह [लेख] 24, a letter. बड्डे [ वर्षय ] 40, to लोदय [लौकिक] 18, wordly erect, to construct. लोय [ लोच ] 5, plucking यण्णा [वर्णक] 61, descrip tion. out the hair. - लोवे । लोपय ] 23, to वण्णग [वर्णक] 51, colours. पण्हिदसा [ वृष्णिदशा ] 4, ignore, to violate. name of the itellth लोद लोह] 40 iron, made उपाल ofthe Jain cannon, of iron. and of the fifth chapter पासाह वैशास] (from विशिख, of निरयावली. arrow)7, of the arrow यत्य [घन] 9, clothes. घरस्सदेवा वैश्वदेव] 1, a kind पध्दावे [ वर्षापम् ] 22, to of household sacrifices greet to congratulate. for all gods (विश्वे देवाः) चन्द पन्]6, to salute. यमल [वकल] 41, bark of यम [वम् ] 55, to vomit घमण [ वनन ] 48, vomit. यायासि [ यस्कवामिन् ] 37, ting. . tree.

·T Glast [3.10 Teak दसला 51, Sang (Par: २६), स, THE ह: 66, name of सह पेल्द'Son Ame of दर [च्च Size, the third disster of rash वपन दिन sxying. words पाइप ] 41, due to यथा । ददन] 8, isce rrit वागरण पर 5. erpla- बरवर]govt, nir look nation, question ing. पागल कर39 made परदद [वरदत] 61, name of tark of a disciple of a R. वाघाम [मात] 15, परिसारत्त वरात्र] 61, ad. obstruction. vaid rainy season. यापत्य वानप्रक,an यमन [वरुन] +1, lord of ascetic dwelling in the waters. forest. बली [पली] 9, a fold on घापारसी [गरपो] 37, the body. name of town यही [बी] 96, a creeper. याम [पम] 24, lefta यवरोविन [वि+अस्ति] 6, पायु [पायु) 39 mir. deprived of. यार ! [com. हरसन्न) 61, यिबरोये (वि+अवरोप ] 7, group to deprive (one) of, घालई गीतभागमति कामग) (governs Ablative). 39, one who carries यसण विक्षन] 55, cloth pots. ing. यालुया [माउका) 40. sand.

·to to create Glossary वास वर्ष] 4, country, विणी [वि+नी] 9, वालघर वासगृह] 8, dwell. satiate(Pass.base facea) ing house, वित्थिष्ण [विस्तो] 35, यासुदेव [वामुदेव] 66, son broad. of वसुदेव. विदेह [विदेह] 35, name ol वाहण [वाहन] 16, cavairy. a country. वाहिणी [ वाहिनी ] 50, विद्धंस [वि+वम् ] 13, to carried by. destroy. विइण्ण [वितीर्ग 22, given. विद्धंसे [विध्वंसय] 13, to विउल [विपुल) 3. plenty. destory. - विउच [वि.] 40, to विद्धंसण विवसन] 13, desdevelop, truction, (by means of a divine -विन्द [विद] 10, to get. power). बिन्द [वृन्द] 6, group. विउव्यणा [विकुर्वणा] 35, विनय [विज्ञक] 55, welldeveloping by means of educated. विनवणा [विज्ञापना] 50, विचित्त [विचित्र] 44, varied request. विच्छिन्न [विच्छिन] 13, cut विनवे [विज्ञपय ] 20, off, removed. to request. विग्जा [विद्या] 48, lore. विष्णजद विग्रहीय] 17, de: void of. विज्जाहर [विद्याघर] 66, a class of divine beings. विलाय [वि+परा+अय् ] १, to run away. विदागिरि विप्यगिरि] 54, विप्पय [वि+म+हत ] 50, mountain Vindhya. unfortunate. सिंह मोहित] 14, ashmed. विमेल [विनेस] 54, name विणम [विनय] 6, modesty. of a village. divine power.

·. Glossary 45 विमण [विमनस्] 9, discon विहार [विहार] 58, movecerted. ment, journey. विमाण [विमान] 34, palace. वीइकन्त व्यतिक्रान्त] 54, चियर [विवर] 66, a hole. passed. अविरल [वि+लो or लालय् !] वीर वीर] 7, warrior, soldier. 12, to scatter. वीरकण्ड [वीरकृष्ण] 4, name विरह [विरह] 16, deficiency, of a सेणिय's son by his drawback. wife दीरकृष्णा. विराहिय [विराद्ध] 36,offend. वीरा वीराजद] 69, name ed, riolated. of a prince. चिरिञ्च (वि+r] 16, वीरसेण [वीरसेन] 67, name to divide. of a person. विरेयण [विरेचन] 48, a वेइ विदि] 40, sacrificial alter. purge. Vवेढ [व] 12, to cover. विलय [विल ] 55, to वेणइया [वनयिकी ] 10, grieve. acquired by training चिलिय [नोडित] 14, ash- (विनय). amed. वेय विर] 38, sacred books चिय [व] 7, like. of the Brahmins. विस [विष] 17, poison. वेय विताइय] 67, name विसम [विषन] 42, a diffiof a mountain. cult place. चेयणा वेिदना] 14, pain. "विह [विष] (पदान्ते एव) वेसमण [वैश्रवग] 47, lord 44, of the sort. of wealtb विहर [विह] 3, to वेसाली वैशाली 25, name wander, of a city. .

·4G Glossary वेद्दल विदल] 19, name of सज्जाये [सग्य] 28, one of the sons of सेणिय, to prepare to arrange. and brother of afar सहि षष्टि] 32, sixty. वेहास (विदायसू] 19, sky. सड़ सिद) 18, to fall. ब्ब [व] (इस्वारस्वरात्परे एव) सा: [भादकिन् ] 39, one like, who believes in the स स] (Abi. साओ) cfficacy of te ane's own सा भ्रद्धा! 3, faith. सम शत] 3, hundred. सणकुमार सिनत्कुमा! 33, सभ लक] 8, one's own. name of the third सकय! तत्समयप्रसिद्ध उपक. रणविशेषः इति टिप्पणम् ] 40, heaven of the Jains. an article for the use सत्त सित्व] 42, creature. of ascetics. सतह [स] 40, seven articles. सक [शक 58, lord Indra. सज्ञार [सत्कार] 16, respect. सत्तणु [ [ससपनुष] 66, सगडवूह [ शकटप्यूह ] 23, name of दलदेव's son%3B Brrangement of the name of the tenth chapa arny in skochap: of a ter of कन्दिा cart. सत्तायता [मतपशाशत् ] 27, सचित्तकम्म [सचित्रमन् ] 31, fifty-seven. decorated with pic.ures सतिश्पण वाप] 43, nase सच सत्य] 7, true of a tree. सच्छन्दमई सच्चन्दमति] 53, सत्यवाही [सर्यवाही] 47, SHIPiled merchant'snile. सजीव [सब] (सइ) with सिह धा49, to its string strung,strung. believe.

·Glossary 47 सद्दाय [ शद्वापत् ] 6, to 5, used to take the place call. of सत् and सती in the सदि [साम् ] 3, together Sanskrit construction withi, and as such need not be सन्त [धान्त] 13 fatigued, rendered in English समयणा [ संज्ञापना ] 50, e. g. गत मन् गमति, गतस्य conviction. सतः etc. सपासं [सपक्षम् ] 7, in /समादह [ म+आ+धा ] front. 41 to place. सपडिदिसिं [सप्रतिदिछ7, in समायर [सम्+आ+चर] 49, the opposite direction, to practise. opposite. समारम्भ [ समारम्भ ] 8,act, सपरिवार [ सपरिवार ] 6, deed. with retinue. समालभू । सम्+आ+लम्मर ] सम [सन] 3,straight, eren, 52, to besmear. well formed. समासास [सम्+आ+यात् । समण {श्मण] 3, an ascetic. 10, to console, to com. “समगी. [यमा ] 49, a fort. famale ascetic. समणोवासिम श्रमगोपाधक } समिई समिति] 18, collec- 6, a lay disciple of tion, conduct, धमग, i. e. महावीर. समिद्ध [समृद्ध] 8, prosper- समपोवासया [भ्रमगोपालिका ] Qus, 6, a female disciple. समिय सिमित] 48, regulat- समय सिमय] 3, occasion, ed in, time. समिदा समिपू] 40, sacrifi- समाण समान (fem. समागी) cial trood.

·name in person. . tense: --- 48 Glossary समुक्खित्त [ समुक्षिप्त ] 28, name of बलदेव's son; lifted up, drawn up. of the twelfth समुअममुदय] 18, collec chapter of वहिदसा. tion. सयं [स्वयम् ]17, personally, समुद (समुद्र] 28, sea. समुद्दविजय [समुद्रविजय] 67, सरणाग [ शरणागत ] 77, name of a person. one who seeks protec- समुप्पज [ सम्+उ+पद ] tion. 5, to be produced, to सरय [शर(क)] 40, arrow. occur ( Past point, churning handle. समुप्पजित्था) सरय [शरद् ] 51, autumn. समुल्लालिय [ समुहालित ]28, सरिसवय [सर्पप or सदशवयस् ] quick in moverments. 91, mustard seed; per- समुल्लावग [ समुापक ] 4, son of the same age. talking. सरीर शिरीर] 6, body. समूसिय [ समुच्छूित ] 35, सवण श्रवण] 10, hearing, high. listening. समोस । समवस्त ] 34, सवह शिपय] 14, swearing arrived. सवंतीकरण [समन्तात्करण] 17, समोसरिअ [ समवस्त ] 5, spreading around. arrived. सबङ्ग [ सर्व+अज] 7, all सम्ब [साम्ब] 70, name of body, whole body. a person. सव्वदृसिद्ध [सर्वार्थसिद्ध] 72, सम्मत्त [ सम्यक्त ] right of a celestial faigh palace. सयणिज्ज [शयनीय]12, bed, सम्बन्ध [ सर्वत्र 33, every. सयधणू [ शतधनुप् ] 66, where. name ·village. body. nurse. asso- '30 Glossary संनिवेस [ संनिवेश ] 54, समुच्छिय [ संमूर्छित ] 51, attached, संपक्खालग सिंप्रक्षाला] 39, संलेहणा सिंलेखना] 31, fastone who washes his ing संवच्छर [ संवत्सर 154, a संपत्त [संप्राप्त]3, attained. year. संपत्ति [संपत्ति 10, fulfil संवट्ट [संवर्त] 28, time of ment. the final destruction of the world. संपरिखुड [संपरित] 3, surrounded by. संवट्ट [ सम्+५ ] 14, to संपलग्ग [ सम्++लम ] 28, grow. attacked. संवढे [सम्पर्धय् ] 14, to संपुण्ण [संपूर्ण] 12, fulfilled. संसत [ संसक ] 53, सिंपेह । सम्प+इ ] 5, to ciated with consider, to decide, संमन्त [संभ्रान्त] 9, uneasy, संसिय [संश्रित]resorting to. साइम [स्वादिम]39, savoury. confounded. सागर [भागर] 32, a period संभूयग [ संभूत ] (क), 47, of time consisting of born, कोडाकोडि of पल्यौपम. संमोग [ संमोग ] 8, enjoy. | सागरोवम [सागरोपम] दशकोयment. कोटिपल्योपम कालः) 8, संमज्जग [ संमबक] 36, huge period of time. bather. consisting of मज्जण [संमार्जन]40,cleans कोडाकोडी of पल्योपम. iig. साड [ शातय] 13, to समाणिय,समानित] 13, re eject, to throw ( Int. spected माडितए). a ten ·Glossary 11 सारण शासन]13,dropping. साहटु {साहत्य] (Absolutive साम सामन् ] 8, peace, of सम्ह), 24, having negotiation for peace. contracted. सामण्ण घमण्य ] 31, the state of an ascetic. साहस्सी साइनी] 35, सामन्त [सामन्त] 3, neighthousand. bourhood. साहे [माघ ] +0.. to सामाइय [सामायिक ] 31, prepire. name of th: आचारानसूत्र सिम्पायय शिक्षापद) 44, of the Jaiu Canon items of Jain faith to सामाणिय [सामानिक 34, be learnt and practised. resident of the same इसिस [विध् । 65, ० place. atcaio emancipation, सामी [स्वामिन् ] 28, lord, Imaster. सिद्धत्य सिद्वार्थ]69, a clan सामुदाणिया {सामुसायिको] 6, of Jain monks. common to all people, सिम्मिय [लेमि 51. due public to लेग्मन् cough. सारस्व [सम्र३] I+, to सिरसारस शिरम् आzn] 9, protect. taken to the forehead, सारस [सारख] 66, a kind of aquatic bird, placed on the forehead. सावत्यो [थावस्ति] 35, name सिरि [श्री] 17, fortune3B 61, name of a god- सायिय [शापिa]14, cursed. dess; name of the first सासण सामन] 28, order, chapter of पुप्फचूलिया command, name of the throne of सासोसास [श्वा+उवाम] 36, goddess सिरि.. inhaling and exhaling, सिला [शिला] 3, stone, of acity.

·52 Glossary सिलापट्टा [शिलापट्टक ] 3, सुउमाल [ सुकुमार ] 47, a slab of stone. delicate, fair. सिव शिव] 10, propitious; सुकण्ह [सुकृष्ण] 4, name of -34, name of .. person: Afora's son by his wife name of the eighth सुकण्हा. chapter of पुफिया:-42, सुकाल (सुकाल] 4, name of name of a person men afora's son by his wife tioned in भगवती, ५, ५. सुचली. सिहर [शिएर 66, peak. सुक्क [शुष्क] 9, withered सिघाडक [शृङ्गाटक 19, a (on account of the loss 'square. of blood). सिंघाण [ सिंमाण ] 48, सुक्क शुल्क] 54, bride's phlegm. money. सीभर शिकर) 19, spray. सुम शुक] 3+, the planet सीया सिविक ] 30, palani Venus; name of the qui . third chapter of पुफिया. सीस [बी] 19, head सुगन्धगन्धिया (मुगन्धगन्धिनी] सीसिणी शियिणी] (शिष्या) 55, scented with per. fumes. 57, a female disciple. सुत्त [मुप] 55, asleep. सीह [शिह] 8, a lion. सीहनाय [ सिंहनाद 1 28, सुदंसण [सुदर्शन] 62, name of a house-holder. lion's roar. सीदासण [सिंदापन] 10, सुपट्ट [मुप्रतिष्ठ) 36, name of a house-holder. throne. सुपरिनिहिम [ सुपरिनिष्ठिीत ] W[५] 7. 31, well-versed. (Absolutive ther). मुपश्याय मित्रजित] 45, मुचि] 40, pure. good asceticism. to hear 4 ·. wait upon. Glossary 53 सुचीमच्छ [सुवीभत्स] 55, मुलित [सुलिप्त] 55, wellvery disgusting. besmeared. सुम (शुम] 22, comfort. सुव्यया [मुव्रता] 48, name able. of a group of Jain nuns. सुभद्द [सुभद्र] 30, name of the son of ghet, wife of सुसंपरिहिय [सुसंपरिहित] 54, well-covered. कण्ड; name of the fourth chapter of कप्पवरिसिया. सुम्सूस [शुश्रूप] 6, to सुभद्दा (सुमद्रा] 47, name of the wife of भद. सुहम्म [ सुधर्मन् ] 3, name सुमिण [स्वप्न] 8, dream. of the fifth गणधर of सुमिणपाढग स्वमपाठक] 8, महावीर. a person who studies सुहम्मा [सुधर्मा) 34, nama the chapter or book on of an assembly hall. dreams (स्वमाध्याय). सूणा {सूना] (यघस्थान) 12, सुरपिय { सुरप्रिय 66, slaughter house. name of a यक्ष. सर [स्र्य] 15, the sun;- सुरभि [सुरमि) 66, fragrant! ७८; name of thesecond मुरा [मुरा] 9, spirituous chapter of पुप्किया. drink सुंरादेवी [मुरादेवी] 61, name रियाम (सूर्याम] 35. name of a goddess; name of of a god mentioned in the righth chapter of रायपसेणियमुत्त. पुप्फचूलिया. सूसर [मुस्वर] 35, of charm. सुरिन्द्र [मुरेन्द्र] 35, lord or ing sound. gods. सेना [शघ्या] 40, bedding. . सुरुष [मुरूप] 5, beautiful, सेट्ठी [धेष्ठिन् ] 35, a mer: good-looking. chant.

·teen. 54 Glossary सेणकण्ह (सेनकृष्ण] 4, name सोलस [ षोडशन् ] 35, sixof सेणिय's son by this wife सेण कण्हा. सोल [पल्य]9,(dash) baked सेणिय [णिक] 4, name on an iron pike. of a king father of सोहम्म [पौधर्म] 32, name कूणिय of the first heaven of सेय श्वित] 68, white. Jains. सेयणम सेचनक] 19, name सोहम्मीस [ सौधर्मेश ] 72, of an elephant. lord of algo heaven, सेय [यम् ] 21, good, हण [हन् ] 55, to strike. better. हत्य हस्त] 17, hand. सेवाल शेवाळ] 39, moss. हत्यितायस [इसितारय] 39, सेस शेप] 35,rest, remain. a class of ascetics who ing. kill an elephant and live सोय शोक] 7. griel. on its fiesh, सोणिय [शोणित] 19, blood. हद [2] 55, to case सोण्डा [गुण्डा] 19, trunk of oneself. the elephant. हम्म [हन्धातोः कर्मगि] 55, सोम [मोम) 40, the moon. to bo struck, सोम [गोम्य] 60. pleasant, हय हन} 7, killed:-56, unfortunate. सोमो (गोमा] 54, name of a lady. हय [य] 28, horse. हरियग [हरित] (क) 38, सोमाल (गुरुमार] 5,delicate fair, सोमिल [सोमिल] 37, name धारिस [1] 16, joy. हिलजले ? 52, to rock. सोय शुन्] 18, to be- दव्यं [ शिम् ! ! 11, wail. straight, quickly. green colour. . ofa person.

·AN UNIQUE OPPORTUNITY FOR ARDHA- MAGADHI STUDENTS. Grammar is the first important difficulty of an Ardha-Māgadhi Student 1 Elementary Prakrit & Ardha-Magdhi Grammer is the difficulty of the F.Y. A. Studeat. 2 Special and Linguistic Study is the diffically of the Inter Art, Student. 3 Comparativa Study of the various Prakrit languages is the difficulty of the B. A. Student To solve all these difficulties. Buy immediately the Comparativo Palrrit Grammar For F. Y. A. Inter and B. A. Ardha-Bägadhi Students will a Foreword by prof. K. V. Abhyankar, M. A. By V. J. Chokshi, B. A. (Hons.) Dakshina Fellow. Ardb-Magadhi Gajurat College : 1931-32 Price 0-0-0 AHMEDABAD The grammar is written in question and answer form. It makes the difficolt and tedious subjoct of grammer easy and interesting Its treement is Incid and elegant. Prof. K. V. Abhyankar's opinion in the foreword on the book is the proof of tis importance. Prof. P. I. Vaidya says: “ Your grammar is, indeed, interesting." It is the key ol saccess to all the students in the study of prakrit grå. mmar. It brings are soccess at the examination. Its reading enables the stadent of pralni grammar to follow all other books on prakrit grammar easily and with allvantage. Reail it and you will fiod iſ the best STA. mmar for the examination. Other Artha-lagadht Teat Books By the Ssmo Aothor. 1 Sirisiriválakahñ Part I. (For 1936) IL Sirisirivälakahā Part II. (for 1937) III Vivagasoyum (Englisb Translation) IV Nirajayalıção S-0-0