·SINGHĪ JAINA ŚĀSTRA SIKSĀPĪTHA
SINGHI JAIN SERIES-XXXXVI
GEN ED - ACHARYA JINA VUJAYA MUNI
UDDYOTANA SŪRIS
KUVALAYAMĀLĀ
(A Unique Campu in Prakrit)
Critically Edited from Rare Mss Material for the First Time with
Various Readings etc
PART II
RATNAPRBHA SŪRIS
KUVALAYAMĀLĀ KATHA
(A Stylistic Digest of the above in Sanskrit)
Critically Edited with Various Readings etc,
and also Introduction, Dr Agrawala's Cultural Note, Gāthā Index, Notes etc
BY
Professor A N UPADHYE, M A, D Litt
Dean, Arts Facult), Shuvan University, Kolhapur
1970
BHARATIYA VIDYA BHAVAN
CHOWPATTY BOMBAY 7

·All Rig!48 Reserved
First Edition Published
First l'art 1050
Second Part-1070
Price Rs. 25/-
PRINTED IN INDIA
ByP II Raman at Associated Advertisers & Printers, Tardeo, Arthur Road, Bombay 31
and Published by $ Ramakrishnan, Lxceutive Secretary, Bharatiya Vidye Bhavan,
Chowpafty, Bombay 7.

·सिंघी जैनशास्त्र शिक्षा पीठ
सिंघी जैन ग्रन्थमाला-ग्रन्याङ्क, ४६
प्रधान सपादक - आचार्य जिनविजय मुनि
दाक्षिण्यचिह्नाडु श्रीमद् उद्योतनसूरिविरचिता
कुवल यमाला
(प्राकृतभाषानिबद्धा चम्पूस्वरूपा महाकथा)
अतिदुर्लभप्राचीनपुस्तकद्वयाधारण सुपरिशोध्य बहुविधपाठभेदादिभि:
परिष्कृत्य च संपादितम्
*
..
द्वितीयभाग:
रत्नप्रभसूरिका कुवलयमालाकथा
प्रस्तावना, टिप्पणी, सूची आदिसहित
संपादकः
डॉ. आदिनाथ नेमिनाथ उपाध्ये, एम ए ,दी लिट्
डोन, कलाविभाग, शिवाजी विद्यापीठ, कोल्हापूर
मिया
भारतीय विद्या भवन
चौपाटी: मुबई-७
१९७०
मूल्य रु. २५

·२ ३ ४ ५ ७ ८ ९ १२ १३ । सिंघीजेनग्रन्धमालासंस्थापकप्रशस्तिः ।। अस्ति बङ्गाभिधे देशे सुप्रसिद्धा मनोरमा । मशिदावाद इत्याख्या पुरी वंभवशालिनी ।। महवो निवसन्त्यत्र जना ऊकेशवजा । धनाढया नपसमान्या धर्मरमपरायणा ।। घोडालचन्द इत्यासीत् तेप्वेको बहुभाग्यवान् । सावत् सच्चरिनो य सिंघोकुलप्रभाकर' ।। बाल्य एवागतो पश्च कतुं व्यापारविस्तृतिम् । कलिरातामहापुर्या पुतधर्मार्थनिश्चय ॥ कुशाग्रीयस्वबुद्धव सदत्या च सुनिष्ठया । उपाज्यं विपुला लक्ष्मी कोटपधिपोजनिष्ट स ।। तस्य मनुकुमारीति समारीकुलमण्डना । अभूत् पतिव्रता पत्नी शीलसौभाग्यभूषणा ।। श्रीबहादुरसिंहाल्यो गुणांस्तनयस्तयो । अभवत् सुकृती दानी धर्मप्रियश्च धीनिपि । प्राप्ता पुण्यवता तेन पत्नी तिलकसुदरी । यस्या सौभाग्यचन्द्रेण भासित तत्कुलाम्बरम् ॥ श्रीमान् राजेन्द्रसिहोऽस्य ज्येष्ठपुत्र सुशिक्षित । य सर्वकार्यदक्षत्वात पितुर्दक्षिणबाहुवत् ।। नरेन्द्रसिंह इत्यास्यस्तैजस्वी मध्यम सुत । सुनुवीरेन्द्रसिंहाच कनिष्ठ सौम्यदर्शन ॥ सन्ति प्रयोऽपि सत्पुत्रा आप्तभक्तिपरायणा । विनीता सरला भव्या पितुर्मार्गानुगामिन ।। अन्येऽपि वहवस्तस्याभवन स्वस्त्रादिबान्धवा । धनंजने समृद्ध सन् स राजेब य्यराजत ।। अन्यच्च- सरस्वत्या सदासक्तो भूत्वा लक्ष्मीप्रियोऽप्ययम । तत्राप्यासीत सदाचारो तच्चित्र विदुपा खलु ।। नाहकारो न दुर्भावो न विलासो न दुर्व्यय । दृष्ट कदापि तद् गेहे सता तद् विस्मयास्पदम् ॥ भवतो गुरुजनाना स विनीत सज्जनान प्रति । बन्धुजनेनुरक्तोऽभूत प्रीत पोष्यगणप्वपि । देश-कालस्थितिज्ञोऽसौ विद्या विज्ञानपूजक । इतिहासादि-साहित्य-सस्कृतिसत्कलाप्रिय ॥ समुन्नत्य समाजस्य धर्मस्योत्कर्षहेतवे । प्रचाराय च शिक्षाया दत्त तेन धन धनम् ।। गत्वा सभा-समित्यादौ भूत्वाऽध्यक्षपदाग्वित । दत्त्वा दान ययायोग्य प्रोत्साहिताश्च कर्मठा ॥ एव धनेन देहेन ज्ञानेन शुभनिष्ठया । अकरोत् स यथाशक्ति सत्कर्माणि सदाशय ॥ अयान्यदा प्रसगेन स्वपितु स्मृति हेतवे । कतुं किंचिद विशिष्ट स कार्य मनस्यचिन्तयत ॥ पूज्य पिता सदैवासोत् सम्यग्-ज्ञानरुचि स्वयम् । तस्मात् तज्ज्ञानवृद्धयर्थ यतनीय मयाऽप्यरम् ।। विचायव स्वय चित्ते पुन प्राप्य सुरमतिम् । श्रद्धास्पदस्वमित्राणा विदुषा चापि तादृशाम ।। जैनज्ञानप्रसारार्थ स्थाने शान्तिनिकेतने । सिंघीपदाति जनज्ञानपीठमतीष्ठिपत् ॥ श्रीजिनविजय प्राज्ञो मुनिनाम्ना च विश्रुत । स्वोकर्तुं प्रार्थितस्तेन तस्याधिष्ठायक पदम् ॥ तस्य सौजन्य-सौहार्द-स्थयाँदार्यादिसद्गुण । वशीभूय मुदा येन स्वीकृत तत्पद वरम् ॥ कवीन्द्रेण रवीन्द्रेण स्वीयपावनपाणिना । रस-ना 'गाङ्क-चन्द्राब्दे तत्प्रतिष्ठा व्यपीयत् ।। प्रारब्य मुनिना चापि कार्य तदुपयोगिकम् । पाठन ज्ञानलिप्सूना तथैव प्रत्यगुम्फनम् ।। तस्यैव प्रेरणा प्राप्य श्रीसिंघोकुलकेतुना । स्वपितृश्रेयसे चंपा प्रारव्या ग्रन्यमालिका ॥ उदारचेतसा तेन धर्मशोलेन दानिना । व्ययित पुष्कल द्रव्य तत्तत्कार्यसुसिद्धये ।। छात्राणो वृत्तिदानेन नेकेषां विदुषां तथा । ज्ञानाम्यासाय निष्कामसाहाय्य स प्रदत्तवान् ।। जलवाय्वादिकाना तु प्रातिकूल्यादसौ मुनि । कार्य थिदार्षिक तत्र समाप्यान्यत्र चास्थित ॥ तत्रापि सतत सर्व साहाय्य तेन यच्छता । प्रत्यमालाप्रकाशाय महोत्साह प्रदर्शित ॥ नन्द'-निध्य-चन्द्रा' दे जाता पुन सुयोजना। प्रन्यावल्या स्थिरत्वाय विस्तराय च नूतना १५ १६ १८ २० २२ २३ २५ ૨૬ २७ २८ २९ ·७ तत सुहृत्परामर्शात् सिंधीयशनभस्वता । भा विद्या भ व नायेय ग्रन्थमाला समर्पिता ॥ आसोत्तस्य मनोवाञ्छापूर्वा ग्रन्थप्रकाशने । तदर्थ व्यषित तेन लक्षावधि हि रूप्यकम् ।। दुविलासाद् विधेर्हन्त । दौर्भाग्याच्चात्मबन्धूनाम् । स्वल्पेनवाथ कालेन स्वर्ग स सुकृतीययो ।। इन्दु-ख-शून्य नेत्राब्दे मासे आषाढसज्ञके । कलिकातास्यपुर्या सप्राप्तवान् परमा गतिम् ।। पितृभवतश्च तत्पुत्र प्रेयसे पितुरात्मन । तव प्रपितु स्मृत्य प्रकाश्यतेऽधुना पुन ॥ इय ग्रन्थावलि श्रेष्ठा प्रेष्ठा प्रशावता प्रथा। भूयाद् भूत्यं सता सिधोकुलकोतिप्रकाशिका ।। विद्वज्जनकृताल्हादा सच्चिदानन्ददा सदा । चिर नन्दत्विय लोके श्रीसंधी ग्रन्थपद्धति ॥ ३८ ४० * * १ २ ३ ४ ॥ सिंघीजैनग्रन्थमालासंपादकप्रशस्तिः ।। स्वस्ति श्रीमेदपाटाख्यो देशो भारतविश्रुत । रूपाहेलोति सन्नाम्नी पुरिका तन सुस्थिता ।। सदाचार-विचाराम्या प्राचीननृपते सम । श्रीमच्चतुरसिंहोऽत्र राठोडान्वयभूमिप ॥ तत्र श्रीवृद्धिसिहोऽभूद राजपुत्र प्रसिद्धिभाक् । क्षात्रधर्मधनो यश्च परमारकुलाग्रणी ।। मुज-मोजमुखा भूपा जाता यस्मिन् महाकुले । कि वर्ण्यते कुलीनत्व तत्कुलजातजन्मन ।। पत्नी राजकुमारीति तस्याभूद् गुणसहिता । चातुर्य-रूप लावण्य-सुवाक्-सौजन्यभूषिता ।। क्षत्रियाणी प्रभापूर्णा शौर्योद्दीप्तमुखाकृतिम । या दृष्टंव जनो मेने राजन्यककुलजा त्वियम् ॥ पुत्र किसनसिहाल्यो जातस्तयोरतिप्रिय । रणमल्ल इति चान्यद् यन्नाम जननीकृतम् ।। श्रीदेवीहसनामात्र राजपूज्यो यतीश्वर । ज्योतिभपज्यविद्याना पारगामी जनप्रिय ॥ आगतो भएदेशाद यो भ्रमन् जनपदान बहून । जात श्रीवृद्धिसिंहस्य प्रीति-श्रद्धास्पद परम् ।। तेनाथाप्रतिमप्रेम्णा स तत्सूनु स्वसन्निधौ । रक्षित , शिक्षित सम्यक, कृतो जैनमतानुग ॥ दौर्भाग्यात तच्छिशोर्खाल्ये गुरु तातो दिवगतौ । विमूढ स्वगृहात सोऽय यदृच्छया विनिर्गत ॥ ५ ७ ८ ९ तथा च भ्रान्स्वा नेकेषु देशेषु सेवित्वा च बहून नरान । दीक्षितो मुण्डितो भूत्वा जातो जनमुनिस्तत ॥ जातान्यनेकशास्त्राणि नानाधर्ममतानि च । मध्यस्यवृत्तिना तेन तत्त्वातत्त्वगवेषिणा ॥ अपोता चिदिपा भाषा भारतीय पुरुषजा । अनेका लिपयोप्येवं अल-नूतकालिका । येन प्रकाशिता के प्रया विद्वत्प्रशसिता । लिखिता बहवो लेखा एतिह्यतय्यगुम्फिता ।। स बहुभि मुविद्भिस्तन्मण्डलेश्च स सत्कृत । जिनविजयनाम्नाऽसौ ख्यातोऽभवद् मनीषिषु ।। तस्प तां विश्रुति ज्ञात्वा श्रीमदपान्धीमहात्मना । आहूत सादर पुण्यपत्तनात स्वयमन्यदा ॥ पुरे पाहम्मदाबादे राष्ट्रीयशिक्षणालय । विद्यापीठ इति ख्यात प्रतिष्ठतो पदाऽभवत् ॥ आचार्यत्वेन तत्रोच्चनियुक्त स महात्मना । रस मुनि' निधोन्दु'ब्दे पुरातत्त्वास्यमन्दिरे ॥ वर्षाणामष्टक पावत सभूप्य तत पद तत । गत्वा जर्मनराष्ट्रे स तत्सस्कृतिमधीतवान् ॥ तत आगत्य सल्लग्नो राष्ट्रकार्य च सक्रियम । कारावासोऽपि सप्राप्तो पेन स्वराज्यपर्वणि ॥ क्रमात् ततो विनिर्मुक्त स्थित शान्तिनिकेतने । विश्ववन्धकवी द्रश्रीरवीद्रनायभषिते ॥ सिंघीपदयुत जनज्ञानपीठ तदाश्रितम् । स्थापित तत्र सिंघोश्रोडालचन्दस्य सूनुना । १२ १३ १४ १५ १६ १७ १८ - २० २३ ·८ २४ २५ २७ २८ धौवहादुरसिंहेन बानयोरेण धीमता । स्मृत्यर्थ निजतातस्य जनज्ञानप्रसारम् ॥ प्रतिष्ठितश्च तस्यासौ पदेऽधिष्ठातृसञ्जके। अध्यापयन् वरान् शिष्यान् प्रन्ययन् जनवाइमयम् ।। तस्यैव प्रेरणा प्राप्य श्रीसिघोकुलपेतुना । स्वपितृश्रेपसे होषा प्रारब्धा ग्रन्यमालिका ।। अर्थव विगत तस्य वर्षाणामष्टक पुन । प्रन्यमालाविकासादिप्रवृत्ति प्रयस्यत ।। "बाग-रत्न-नयेद्वन्दे मुबईनगरीस्थित 1 मशीति बिरुदल्यात फन्हंपालालयोसख ॥ प्रवृत्तो भारतीयाना विद्याना पीनिमितौ । कर्मनिष्ठस्य तस्याभूत् प्रयत्न सफलोऽचिरात् ।। विदुषा श्रीमता योगात् सस्था जाता प्रतिष्ठिता। भारतीय पदोपेत विद्या भवन सज्ञया । आहूत सहकाराय सुहृदा स मुनि कृती । तत प्रभृति तत्रापि सहयोग प्रदत्तवान् ।। सद्भावनेऽन्यदा तस्प सेवाऽधिका ह्यपेक्षित्ता । स्वीकृता नम्रभावेन साऽप्याचापदाश्रिता ।। 'नन्द निध्य ई-चन्द्राब्दे वैक्रमे विहिता पुन । एतदनन्यावलीस्थर्यकृते तेन नव्ययोजना ॥ परामर्शात ततस्तस्म श्रीसिंघीकुलभास्वता । भाविद्याभवनायेय प्रन्यमाला समपिता ॥ प्रदत्ता दशसाहस्त्री पुनस्तस्योपदेशत । स्वपितृस्मृतिमन्दिरकरणाय सुकौतिना । देवादल्पे गते काले सिंघीवों दिवगत । यस्तस्य ज्ञानसेवाया साहाय्यमकरोत् महत ।। पितृकार्यप्रगत्यर्थ बलशीलस्तदात्मज । राजेन्द्रसिंहमुल्याच सत्कृत तद्वचस्तत ॥ पुण्यश्लोकपितुर्नाम्ना प्रन्यागारकृते पुन । पपुज्येष्ठो गुणश्रेष्ठो हर्द्धलक्ष प्रदत्तवान् । प्रन्यमालाप्रसिद्धधयं पितृवत्तस्प काक्षितम । श्रीसियोबधुभि सर्व तदगिराऽनुविधीयते ॥ विद्वज्जनकृताल्हादा सच्चिदानन्ददा सदा । चिर नन्दत्विय लोके जिनविजयभारती ॥ ३२ ३४ ३५ ३८ ·CONTENTS Pages Kuvalayamālā, Part I, Singhi J Series No 45 (Published in 1959) 1 2 1 Page of Dedication 2 Preface by the Editor A N Upadhye 3 Kiñct Prāstāvika The background of the publication of the Kuvalayamala by Muni Jinavijaya 4 Kualayamala Prākrit Text with Various Radings 3 15 1 284 Kuvalayamala Part II Singhi J Series No 46 1 Singhi Jain Series and Late Babu Bahadur Singhji Singhi XL X1111 2 Page of Dedication Yix 3 General Editorial by Muni Jina Vijaya XXI XX:11 4 Foreword by Prof Dr L Alsdorf XV XXVI 5 Preface by the Editor A N Upadhye Xvu xviii 6 Photographs of Mss etc on Art Paper 7 Introduction by the Editor A N Upadhye 1-112* 1 17 2 7-13 3 13 17 4 18 21 5 22 96 Critical Apparatus Comparison and Mutual Relations of P and J Broad Principles of Text Constitution The Kuvalayamala and Modern Scholarship The Kuvalayamāla A Critical Study 1) Contents of the Kuvalayamala Author's Introduction Prince Kuvalayacandra His Horse Flies Dharmanandana Biographies of Five Souls Kuvalayacandra's Journey to the South Kuvalayacandra in Vijayapuri Kuvalayacandra Starts Back for Ayodhyā Kuvalayacandra in Ayodhyā 22 60 22 23 2 11 23 27 111 1v V 27-39 40-45 45-49 49-51 51-53 Vi Vi ·KUVALAYAMALA Pages V111 Mahaviras Samavasarana and the Five Souls Authors Conclusion 53 59 IX 60 60 67 67 70 70 71 71 72 72 74 74 76 in 2) The Story Retold Broadly 3) Jaina Discourses in the Kuvalayamala 4) Religious Touches in the Kuvalayamála 5) Different Lores etc 8) Socio Cultural Glimpses Court Territorial Divisions etc 8) Authors and Works Referred to the Kuvalayamala v) Languages and Dialects used by the Author Voi Metrical Forms in the Kuvalayamala 1) The Kuvalayamala Influenced by Earlier Works 12) The Kuvalayamala Katha of Ratnaprabhasuri 6 Uddyotana The Author Cultural Note on the Kuvalayamala by Dr VS Agrawala 76 77 77 84 84 86 86 91 91 96 96 112 113 129 9 Table of Topics with references to the pages of the Prakrit and Sanskrit Texts of the Kuvalayamala 130 132 O Preface to the Edition of the Sanskrit Text 133 135 11 Kuvalayalamala Katha Ratnaprabhasuri *1 88* 12 Gathasuci (of the Prakrit Text) *89 1244 13 Notes *125 160* 14 Concordance of the Printed Text with the Mss J and B *161 166* 15 Index of Names and Subjects * 167 182 16 Glossary of Significant words *183 187 17 Additions and Corrections 188 191* ·SINGHI JAIN SERIES and Late BABU SHRI BAHADUR SINGHJI SINGHI My dear, sincere and noble friend, Babu Shri Bahadur Singhy Singhi, who, under my special inspiration, had founded this Singhi Jain Series in 1931, in sacred memory of his saintly father, Babu Shri Dalchandp Singhi and realizing whose uncommon devotion to the cause of learning as well as his ideal munificence, I also dedicated with my heart the dynamic and the precious portion of my remaining life to the Series, seeing whose fairly satisfactory and prompting progress since its inception and to find it in more advancing and comprehensive form in future cherished an intense desire which resulted in associating the Series with the Bharatiya Vidya Bhavan, according to a scheme outlined by me Full five years have passed since the sad demise of that noble man In his revered memory, I am penning a few lines here On the 7th of July, 1944 Babu Shri Bahadur Singhy Singhleft his mortal coils at the comparatively early age of fiftynine His loss has been widely felt His aged mother received this rude shock so ill that she did not long outlive hım His worthy sons have lost an affectionate and noble father, the industrialists and businessmen of the country one of their pioneers, the large number of his employees a benevolent master, scholarship one of its best patrons and the poor people of his native district a most generous donor To me his loss has been personal My contact with him was a turning point in my life Whatever I have been able to achieve during the past eighteen years, in the field of scholarship is due directly to him The financial assistance with which he backed my activities was the least of his contributions. But for his love of scholarship with which he inspired me this chapter of my life would have been entirely different Babu Shri Bahadur Singhji Singhi was born in Azimganj Murshidabad in Vikram Samvat 1941, in the ancient family of the Singhıs, who were of old the treasurers of the Mughal emperors The family had passed through many vicissitudes of fortune and in the 17th century it migrated from Rajputana to Bengal, but thanks to the energy and enterprise of Singhuis father, Babu Shri Dalchandji Singhi, the family firm became a very flourishing concern Babu Dalchandji Singh was born in Azimganj (Murshidabad) in the Vikram Samvat 1921 (1865 A D ), and died in Calcutta on the 30th December, 1927 Owing to financial difficulties, Dalchandjı Singhı had abruptly to cut short bis educational career and Join the farnily business at the early age of 14 The family had been carrying on business in the name of Messrs Hurtsingh Nehalchand for a long time though, in those days, it was not at all a prominent firm But having taken the reins of the firm in his own hands, Babu Dalchandji developed it on a very large scale, and it was mainly through his business acumen, industry, perseverance and honesty that this comparatively unknown firm of 'Hurisingh Nehalchand" came to be reckoned as the foremost jute concern with branches in almost all the important jute centres of Bengal. The fruits of Dalchandji Singhi's toils were immense, and the reputation of the firm in commercial circles was, indeed, tinique Having thus brought his jute business to the most flourishing condition, Babu Dalchandji Singhi diverted his attention to the mineral resources of India and spent many lacs of rupees in prospecting the coal fields of Korea State (CP), limestone deposits of Sakti State and Akaltara, and the bauxite deposits of Belgaum and Sawantwadi and Ichalkaranji States. His scheme for the Hiranyakeshi Hydro-Electric Project and manufacture of aluminium from bauxite ores, the first of its kind in India, is ·XEL KUVALAYAMÁLA yet to be developed Hış mining firm, Messrs Dalchand Bahadur Singhe, is reputed to be one of the foremost colliery proprietors in India While so engaged in manifold business, he also acquired and possessed vast Zamındari estates spreading over the districts of 21-Perganas, Rangpura, Purnea, Maldah, etc. But the fame of Babu Dalchandjı Singh was not confined to his unique position in commercial circles He was equally well-known for his liberality and large-heartedness, though he always fought shy of publicity attached to chantable acts and often remained anonymous while feeding the needy and patronizing the poor. A few instances of his liberality are given below When Mahatma Gandhi personally visited his place in 1926, for a contribution to the Chittaranjan Seva Sadan, Babu Dalchandji Singhi gladly handed over to him a purse of Rs 10,000 His War contrabution in the first world-war consisted in his purchasing War Bonda to the value of Rs. 3,00,000, and his contribution at the Red Cross Sales, held in March 1917, under the patronage of H E Lord Carmichael on Government House grounds, Calcutta, amounted to approximately Rs 21,000, in which he paid Rs 10 000 for one bale of jute which he had himself contributed His anonymous donations are stated to have amounted to many lacs In his private life Babu Dalchandji Singh was a man of extremely simple and unostentatious habets Plain living and high thinking was his ideal Although he had been denied a long academic career, his knowledge, erudition and intellectual endowments were of a very high order, indeed His private studies were vast and constant His attitude towards life and the world was intensely religious, and yet he held very liberal views and had made a synthetic study of the teachings of all religions He was also well-versed in the Yoga-darsana During the latter part of his life he spent his days mostly in pilgrimage and meditation Noted throughout the district and outside for his devoutness, kindness and piety he is remembered even now as a pride of the Janna commuruty During the last days of his life, Babu Dalchandji Surighi cherished a strong desire to do something towards encouraging research in important branches of Jaina literature and publishing their editions scientifically and critically prepared by eminent scholars But fate had decreed otherwise, and before this purpose of his could become a reality, he exp red However, Babu Bahadur Singhji Singhi, worthy son of the worthy father, in order to fulfil the noble wish of the late Dalchandji Singhi, continued to help institutions like the Jaina Pustaka Pracaraka Mandala, Agra, the Jaina Gurukula, Palatana, the Jaina Vidyabhavana Udaspur, etc. and also patronized many individual scholars engaged in the publication of Jaina literature Besides, with a view to establishing an independent memorial foundation to perpetuate the memory of his father, he consulted our common friend, Pandit Shn Sukhlalj, (formerly a Professor of Janus in the Benares Hindu University), an unrivalled scholar of Jaina Philosophy, who had also come in close contact with the late Babu Dalchandji Singh, and whom the latter had always held in very high esteem In the meanwhile, Babu Bahadur Singhii Singh Incidentally met the late Poet, Rabandranath Tagore, and learnt of his desire to get a chair of Jain studies established in the Visva Bharati, Shantiniketan Out of his respect for the Poet, Babu Sm Bahadur Singhjı readily agreed to found the Chair (provisionally for three years) in revered memory of hug dear father, and pressingly and cordially invited me to organize and conduct the same I accepted the task very willingly, and felt thankful for the opportunity of spending even a few years in the cultural and inspiring atmosphere of Visva-Bharati, the grand creation of the great Poet, Rabindranath During the period of 10 years of my Principalship of the Gujarat Puratattva Mandir, ·SINGHI JAIN SERIES XIII Ahmedabad, and even before that period, I had begun collecting materials of historical and philological importance, and of folk lore etc., which had been lying hidden in the great Jaina Bhandars of Patan, Ahmedabad Baroda, Cambay, etc I induced my noble friend Babu Bahadur Singhji Singhu also to start a Series which would publish works dealing with the vast materials in my possession, and also with other allied important Jaina texts and studies prepared on the most modern scientific methods Hence the inauguration of the present Singhi Jaina Series At an early age Babu Bahadur Singhji joined the family business by pushing ahead with his father s enterprises, and succeeded in making the firm the foremost in the mining industry of Bengal and Central India Besides he also acquired vast zamurdaries and had interests in many industrial and banking concerns This early preoccupation with busness affairs prevented his having a college education But Singhji was studious and introspective by nature He devoted all his spare time to study and cultural development He acquired an excellent command over several languages Art and literature were the subjects of his choice He was very fond of collecting rare and invaluable specimens of ancient sculpture, paintings coins, copper-plates and inscriptions Hs manuscript-collection contained a large number of rare works of historical and cultural importance, among which mention must be made of a unique manuscript of the Koran which was handed down from Baber to Aurangzeb and bears the autographs of all of them. His numismatic collection especially of Kushan and Gupta coins, is considered the third best in the world He also had a good and large collection of works of art and historical importance Singhiji was a Fellow of the Royal Society of Arts (London), a member of the Royal Asiatic Society of Bengal, the Bangıya Sahitya Parishad, the Indian Research Institute and a Founder-Member of the Bharatiya Vidya Bhavan He was also the President of the Jaina Swetambara Conference held in Bombay in 1926 Though he had made no special study of law he was well up in legal matters On one occasion in the Calcutta High Court when he found that even his distinguished lawyers were not properly representing his case he himself pleaded out the case successfully, much to the surprise of the opposite party who was a manager of a big European firm Though a highly religious and leading figure in the Jain Community he had an outlook which was far from sectarian More than three-fourths of the six lakhs and over of his donations were for non Jain causes More often than not he preferred to give his assistance anonymously and he did not keep a list of his donations even when they were made in his name To the Hindu Academy, Daulatpur, Rs 15000/- to the Taraqı-Urdu Bangala 5000/- to the Hindi Sahitya Parishad 12 500/- to the Vishuddhanand Sarasvatt Marwal Hospital 10 000/- to several maternity homes 2,500/ to the Benares Hindu University 2 500/- to the Juanganj High School 5,000/- to the Jlangan, London Mission Hospital 6 000/- to the Jain Teraples at Calcutta and Murshidabad 11 000/- to the Jaina Dharma Pracharaka Sabha Manbhum 5000/- to the Jaina Bhavan, Calcutta, 15 000/- to the Jain Pustak Prachar Mandal, Agra, 7500/- to the Agra Jain Temple 3 500/- to the Ambala Jain High School, 2100/- for the Prakrit Kosa 2,500/- to the Bharatiya Vidya Bhavan 10000/- At the Singhi Park Mela held in December, 1941, at his Ballyganj residence in which Viscount Wavell, then Commander-in-Chief and Lord John Herbert, Governor ·XIV KUVALAYAMALA of Bengal, and Lady Herbert participated, he donated Rs 41,000/- for the Red Cross Hund Really speaking, he did not in the least hanker after name and fame even though he was a multi-millionaire and a big Zamındar, and even though he was a man of superior intellect and energy He was by nature tacitum and a lover of solitude Art and literature were the pursuits of his choice He was very fond of seeing and cullecting rare and invaluable specimens of ancient sculpture painting coins, copperplates, 29.5criptions manuscripts etc He spent all his spare time in seeing and examining the rarities which he had collected in his room, as well as in reading. He was seldom seen outside and he rarely mixed with society and friendly circles Wealthy persons like huself usually have a number of fads and hobbies such as seeing the games and races, visiting clubs, undertaking pleasure trips etc, and they spend ectormously over them, but Singhiji had none of these habits Instead of wasting money on such things, he spent large sums 38 collecting ancient things and valuable curios and on the preservation and publication of important Lterature Donations to institutions and chanties to individuals were, for the most part, given by him anonymously I know it from my own experience that these gifts donations and charities reach a very high figure at the end of every year But he was so modest that on his being requested so often by me he did not show the least inclination to part with the names and whereabouts of the individuals and institutions that were the reciprents of such financial aid from him. By chance I came to know of a very recent example, just now indicative of thus characteristic of his nature In the year 1941 he shifted, like other innumerable inhabitants of Calcutta, his headquarters to Azimganj (Dist Mursbudabad) when the fear of the Japanese invasion was looming large, and decided to stoy there with his whole family during war time Taking into consideration the then grievous condition of the country as well as the excessive scarcity of grains in Bengal, he had stocked stains in large quantities with a view to distributing them gratus according to his capacity Thereafter the problem of food became rather more serious and the prices had risen inconceivably hugh. Babu Bahadur Singhajt Singhi could have earned four to five lacs of rupees if he had like many other miserly merchants sold off the hoarded lot of grains, taking undue advantage of the prevailing conditions, But he resisted the temptations and had been daily distributing freely the grains among thousands of poor people who showered blessings on him, and he enjoyed a deep self-satisfaction. Thus is the most recent example that puts us in adequate knowledge of his silent munificence Really he was a very silent and solid worker and he had no desire to take actre part in any controversies social or political, though he had suficient fitsess and energy to do so Stult, however, he was skilful enough to do what was proper at the particular tume The following incident will best illustrate this statement It was in the fitness of things that a wealthy multimillionaire like him should give an appropriate contribution to the war funds with this end in view he arranged in the second week of December, 1941, an attractive show, styled Sroghi Park Mela in the garden of his residential place at Calcutta in which all the local perjale and finy or dame and fame, including the Governor of Bengal, Sir John Arthur Herbert and lady Herbert as well as the Commander-in-chief (later the Govemos General) Viscount Wavell, had also taken part with enthusiasm. This show fetched thousands of rupees which were considered substantial financial help to the war funds As mentioned above, the Series was started, in 1931, AD when I worked as a Founder-Director of the Singhi Jain Chair in Visvabharat, Shantiniketan, at Singhji's request. It was, then, our aspiration to put the Singhi Jarr Chatr and the Singhi Jain Series on a permanent basis and to create a centre at Visvabhårati for the studies of Jain cult in difference to the wishes of the late Poet Rabindranath Tagore But unfor- ·SINGHI JAIN SERIES X1 tunately I was forced to leave this very inspiring and holy place on account of unfavourable climatic conditions etc which I had to face during my stay of about four years there I shifted therelore from Visvabharatı to Ahmedabad where I had formerly resided and worked in those glorious days when the Gujarat Vidyapitha and the Puratattva Mandıra had been established as a part of the movement for national awakening and cultural regeneration I went there in the hope that the reminiscences of those days and the proximity of those places would serve as sources of inspiration in my literary pursuts During this period of my aim of life had centred round the Singhi Jain Series and I devoted every nota of my energy to its development and progress In June 1938 I received to my agreeable surprise a letter from my esteemed friend śr K. M Munsh who was then the Home Minister of the Congress Ministry of the Bombay Presidency in that letter he had mentioned that Sheth Sri Mungalal Goenka had placed a liberal sum of two lakhs of rupees at his disposal for the establish ment of a good academic institution for Indological studies and he had asked me to come down to Bombay to discuss and prepare a scheme for that Accordingly, I came here and saw Munshi Knowing that he had a fervent desire of founding at Bombay an institution of the type of the Puratattva Mandıra I was extremely delighted and I showed my eagerness to offer for that such services as might be possible for me We then began to draft out a scheme and after some deliberations and exchange of idc79 the outline of the Bharatiya Vidya Bhalana was settled Accordingly on the auspicious full moon day of the Kartıka of 1999 (VS) the opening ceremony of the Bharatıya Vidya Bhavana took place amidst the clappings and rejoicings of a magnificent party which was arranged at the residence of Munship The brillant achievement and tha wide publicity which the Bhavan has been able to secure dunng its short career of the last few years bear eloquent testimony to the inexhaustible fund of energy and unsurpassed skill of Munshi! As I am inseparably linked up with it from its very beginning I also feel the same amount of joy and interest at the Bhajans progress as Sri Munshijı its Founder-President and therefore I have been always offering my humble services in its various undertakings and activities On the other hand the Singhi Jain Series is the principal aim of my remaining life and the results of my thinking meditation researches and writings have all been devoted to the development of the Series As lle passes on the time of activity is also naturally shortened and therefore it was quite appropriate now for me to chalk out lines of its future programme and permanence As Labu Bahadur Singhji Singh the noble founder and the sole patron of tho Series had placed the whole responsibility of the Series on me from its inception ho had also the right to expect that more and more works might more speedily and splendidly be published I have neither seen nor come across any other conteman who can match with him as regards generosity and unbounded zeal for the revival of ancient literature on the works of the Series he had spent through me more than 75 000 rupees during his life-time But he had not even once asked me during this lorg xral of a dozen years, as to how and for what works the amount was spent theneirr the account was subitted to him, he did not ask for even the least Information but unctioned it casting merely a formal glance on the account sheets lle howeer du cused very minutely the details regarding things such as the paper types, printing Hind nog get-up ete as well as Internal subjects like Prelace and others and arra $100ally fave very useful suggestions thereon with derp Interest. llis only daire being lo see the publ.cation of as many works as possible in his ule-time he was always ready to trend as much after it as required. He dal not labour mder a delusion that the thing shoull be done in this or that way when he was no more ·хуг KUVALAYAMALA As these were his ideas and desires concerning the Series and as every day that passed left me all the more convinced of the fickleness of my advanced life too, It wis imperative for us to draw out a scheme for its future programinę and management, Just at this time a desire dawned in the heart of Shrt Munshuli, to the cffect that it the Singhi Jain Series be associated with the Bharatiya Vidya Bhavana, both the Institutions would not only be admirably progressing but the Series would get permanence and the Bhavan, unique honour and fame by its hereby becoming an important centre for the studies of Jain culture and the publication of Jain literature Thig wellintentioned deste af Munshij was much liked by me and I conveyed it in a proper form to Singhji who was besides being a Founder-Member of the Bhavan, also an intimate friend of Munshaji sncc long Eventually he welcomed this idea I also came to a final decision of associating the Series with the Bhavan, having consulted my most sincere friend, lle-long companion and co-worker, Pt Sukhlaljı, who is a well-wisher and an active inspirer of the Series, and who is also an esteemed friend of Babu Bahadur Sighji Luckily we all four met in Bombay in the bright half of Vaisakha (VS 1999) and on one auspicious day we att sat together and unanimously resolved at the residence of Munshiji, to entrust the Series to the Bhavan According to that resolution, the publication of the Series thereafter began under the management of the Bharatiya Vidya Bhavan under my sole super usion and direction In addition to transferring all sorts of copyright of the Series, Singby also donated a liberal sum of Rs. 10,000 which will be spent on erecting a hall, to be named after him, in a prominent place in the Bhavan in appreciation of this generous donation of Singhjı, the Bhayan has also resolved to style permanently the Department of Jan Studies as the Singhi Jain sästra Stkşapitha" In the mean time we considered to purchase for the Bharan a well-equipped library of a retired professor Living in Calcutta and consequentiy I was entrusted with the work of making a proper move in the matter I then went to Calcutta for this very purpose and started negotiations through Singhji with the professor whose demand was somewhere about Rs 50000 Singhji asked me just casually as to what arrangement had been made for meeting with the costs. I promptly replied that there was ro cause for worry so long as donats like htmself were there He smiled at at with a suppressed sense of satisfaction and also remarked that he had to assume the role of a negotiator for a buyer who he himself was eventually to be He considered seriously my candid utterance and made up his mind from that moment, luckily of course for the Bhavan, to donate the labrary to the Bhavan He invited the professor concerned to his residence and talked in my presence about the approximate cost of the whole collection which appearing rather more to him and to me the bargain could not be struck He huself thereafter suggested to me to go in for the Nahar collection and promised with his usual preparedness to make complete arrangements in due course of time for the same As was natural with bun, he disallowed me at the same tune from making known his intentions to any one From close association with him I very well knew this aspect of his sober mund This taciturnity of his mind was so much deve. loped that even his sons who are equally able and worthy did not get a clue to his intentions till they were put into practice But to our great mishap he did not live long enough to present this literary treasure to the Bhayan himself, but his eldest son and my beloved friend, Babu Shri Rajendra Singh has fulfilled his father's wish though he was totally igriorant of it and has got this unique collection for the Bhavan and spent Rs 50 000 for the purpose Singhij began to take keen interest in the progress and development of the Bharatiya Vidya Bhavan, seeing that it had at last become the centre of research and Literary activities of Shri Murishiji and mine In his last visit to Borubay he had also expressed ·SINGHI JAIN SERIES XVII to me his sincere desire to come and stay occasionally with us in the building of the Bhavan at Andheri when it is made over to us after the war At this time he also expressed with great enthusiasm his generous desire in clear terms as to how increasing progress of the Series can be achieved and how more works an be brought out with added speed He also told me to make an arrangement, as I wished, regarding as much publication as possible of the works in the Series tall I and he were alive, wishing me not to worry at all concerning the expenses He mentioned that he would not feel satısfied even if the present rate of the publication which three to four works annually be raised to two works per month What a noble zeal and a domineering passion for the advancement of leaming and literature! Having been fully reinvigorated by this unequalled enthusiasm and liberality I came to Bombay and was immersed in making plans of a large-scale production of the works in the Series and its extension in pursuance of his eager desire 3 By the end of 1943 his health began to decline in the first week of January, 1944, when I went to him at Calcutta in connection with the work of the Bharatiya Itihasa Samıtı I found him extremely unwell Notwithstanding his ill-health he talked to me for more than a couple of hours on the day of my arrival there The first thing he did in the course of this lengthy, though very sweet talk, was to give me a mild reproof for undertaking the long and tedious journeys to Calcutta, Benares and Cawnpore in spite of my ill health He discussed with absorbing interest the details of the Samitis proposed History of India, a subject of great interest to him I could see that he was at that time quite forgetful of his physical ailments Our talks then drafted to the subject of the History of Jainism in which connection also he expressed his opinion about the material to be utilised for such a work At the termination of our talks, which this time lasted for over three hours, I found him much exhausted and drooping in spirits On the 7th January his health took a turn for the worse On the 11th January I went to take leave of him, which he, full of emotions, gave with a heavy heart, exclaiming 'Who knows whether we shall meet again or not?" I requested him to take heart and remain buoyant and assured him that he would be soon restored to normal health But while I was stepping out of his room, my eyes were full of tears and his last words began to eat into my heart Ill-luck prevented our second meeting That lofty and generous soul finally left its mortal habitat at mid-day on 7th July, 1941 May his soul rest in peace!

·SINGHIJI'S WORTHY SONS Though the heavy loss caused by his sad demise is irreparable for it and the Jain community at large still it is indeed, a matter of real consolation that he has left behind him equally illustrious and worthy sons Itu sons, Babu Pajendra Singaji and Babu Narendra Singhji are treading the foot-steps of their revered father It gives me great pleasure to record here that during the past five years on the Series alone they have spent more than R$ 50 000 They also handed over a sum of 11s 5000 to the Indian Research Institute of Calcutta for the publication of the Jain works in Bengah language I have already mentioned how Babu Rajendra Singhy made a generous donation of R$ 50 000 for the purchase of the Tamaus Nahar Collection of Indological works which now forms a most precious part of the Bhavan s library Babu Narendra Singhii has donated Rs 30 000 for the foundation of a Jaina Bhavan at Calcutta for which Babu Bahadur Singhji had already contributed Rs 15 000 He liberally gave Rs 5000 on thn occasion of the celebration of Virasasana Alahotsava in November 1944 which was held by the Digambar Jain Samaj Further he has shouldered the responsibility of continuing now under his patronage to help the work of social and religious upliftment among the Sarak tribe of Bengal which was started by his illustrious father and for which the latter had spent thousands of Rupees Babu Rajendra Singhji and Babu Narendia Singhjı have also very generously promised to continue to meet all the expenses of the Singh Jain Series and requested me to bring out as many works as possible at whatever cost so that this unique Series founded and cherished by their late lamented father may cont nue to bring to light the invaluable treasures of Jain literatures and culture In recognition of his unique assistance the Bharatiya Vidya Bhavan has decided to perpetuate Sighis memory by naming its Indological library as Babu Bakadur Singh Strughe Library Further one of its main halls will bear his name as Babri Bahadur Singh Sangha Hall The Bhavan s Jain Department will also be known as the Singhi Jain Shastra Shikshapith Bharatiya Vidya Bharan BOMBAY 7th July 1949 JINA VIJAYA MUNI *

·दानशील, साहित्यरसिक, संस्कृतिप्रिय
स्वर्गीय वाबू श्रीमान
बहादुर सिंहजी सिंघीजी
को
सादर समर्पित.
इस ग्रन्थमालाके जन्मदाता और पोषक वे हो थे।
उन्होके संकल्पसे ग्रन्थमाला फली फूली
और उन्हीके प्रोत्साहनसे मैने
इस ग्रन्थमालाको परिपुष्ट
करनेका भरसक
प्रयत्न किया।
मुनि जिनविजय

·GENERAL EDITORIAL Acārya Haribhadra (¢ 750 AD), Uddyotanasūrı (779 A D) and Siddharşı (906 A D) were great Teachers and eminent Authors Uddyo tana was an immediate sisya and Siddharşı, a paramparā-szsya of Hari bhadra from whose works both of them derived inspiration Their works Samarāiccakaha, Kuvalayamála and Upamitibhava-prapanca kathā are significant didactic tales, full of moral fervour They aim at curbing if not altogether eliminating, baser human instincts, so that men and women grow into balanced individuals, respect others as much as themselves, and contribute to building up a really cultured society Their works have been my favourite subject of study The eminent Indologist, the late H. Jacobi , wrote an original paper on the Upamitibhava prapañcā hathā (Bonn 1891), and later, edited both the Upamıtıbhava-prapancā kathā (in collaboration with P. Peterson) and Samarāiccakahā for the Bibliotheca Indica The Upamitz as a remarkable allegory The Samaräiccakahā is a classical piece rich in cultural data The Kuvalayamala contains abundant linguistic material for a researcher in Middle Indo- Aryan in addition to the wealth of cultural details I myself wanted to edit the Kuvalayamālā, and, had, in fact, got one forme of it even printed, by way of specimen, as early as 1931 But, owing to my other literary preoccupations, I had to keep it aside for some time As the General Editor of the Singhi Jain Series, I was very much impressed by the methodology and meticulous scholarship of Dr A N Upadhye, Kolhapur His editions of the Brhatkathakośa and the Lalāvar were included in this Series I had given the basic material of the Lālāvaī to him, and his superb edition of it with a scholarly Introduction won the praise of eminent scholars like L Renou in Europe and Dr V Raghavan in India, as is obvious from their reviews Impressed by his scholarship and painstaking habits, I felt like requesting him to edit the Kuvalayamālā I placed at his disposal some rare material, especially the photographs of the Jaisalmer Mss Dr A N Upadhye acceeded to my request, rose to the occasion and has now fulfilled one of my great desires I am quite aware of the trials through which he has passed while working on this edition which absorbed a major part of his time during the last fifteen years and more In my kimcrt-prāstāvika to the First Part, I have already explained the circumstances under which this edition was undertaken The late H Jacobi was very keen that the Kuvalayamālā should be criti. cally edited and published The late H. Luders and W. Schubring (who passed away on 134 69) showed keen interest in this work The First Part containing the Präkrit Text and Various Readings was pub lished in 1959, and the Kuvalayamāta-katha in Sanskrit by Ratna ·XXI KUVALAYAMALA prabhasüri was scparately issued in a limited number of copies in 1961 For reasons beyond anybody's control, the publication of this Second Part, No 46 of the Singhi Jain Series, was delayed It includes the Introduction by the Editor A Cultural Note on the Kuvalayamála by the late Dr Vasudev Sharan Agrawala, the text of the Kuvalayamalakatha of Ratnaprabha, the Gathäsuci, Notes by the Editor and the concordance of the printed text of the Kuvalayamálu with the two Mss, J and P, and Index etc The learned Introduction of Professor Upadhye is characterised by the thoroughness and meticulous scholarship so usual with all his writ ings After carefully studying both the Mss, he has evolved his discipline of text constitution and followed it with great success His Introduction is a substantial study of the various aspects of the Kuvalayamala and of the personality of its gifted author His Notes are a rich mine of information and testify to his wide reading both in Sanskrit and Prakrit literatures and of the critical studies connected with them Dr Upadhye has earned the gratitude of scholars interested on Indic studies by critically editing both the Prakrit and the Sanskrit worhs and by shedding a flood of light on them and on their authors in his scholarly Introduction and Notes His is an all sided study of the Kuva layamāla He has certainly added to the prestige of the Singh Jain Series which has already received great praise My sincere thanks are due to late Dr VS Agrawala who cortributed to this volume a Cultural Note on the Kuvalayamala and to my friend Dr L. Alsdorj who kindly agreed to our request and wrote a Foreword to this publication Dr Alsdorf is the doyen of Präkrit and Jaina studies in Europe a worthy successor of the late DF W Schubring The late Shriman Bahadur Sangh Singhi was a great philanthropust and a patron of learning It is due his munificence and noblehearted ness that the Singh Series could achieve so much distinction in the annals of Indian learning On the eve of my life I look upon it as a duty to remember him with gratitude by dedicating this Volume to him My thanks are due to both Shri Rajendra Singh Singhi and the late Shri Narendra Singh Singhi who have been upholding the great tradı tions of their family I feel sorry that Shri Narendra Singhay did not live to see the publication of the Kuvalayamála, Part II, in which he was keenly interested I cannot adequately express how happy I feel in seeing this work published in such a worthy form The same Hridevi who inspired Uddyotanasūri to compose this work has perhaps stood by Professor Upadhye who completed this edition with arduous labour and great patience This is my humble pirnähutz in the cause of Indian learning

·GENERAL, EDITORIAL
XXIII
In conclusion, I should only quote a few lines from the Kuvalayamālā of
Uddyotana himself:
उज्जय-पय-गमणिल्ला सरलुल्लावा य भूसण-विहूणा ।
दुग्गय-बाल व्व मए दिण्णा तुह सुयण हेण ॥
णेहं देज्ज इमीए खलिय छाएज्ज वयणयं पुलए ।
अवा कुलस्स सरिस करेज हो तुज्झ जं सुयणा ॥
दंसिय-कला-कलावा धम्म-कहा णेय-दिक्खिय-गरिंदा ।
इह लोए होइ थिरा एसा उसमस्त कित्ति व ॥
Anekanta Vihara
Shreyas Colony, P.O.
Navarangpura, Ahmedabad-9.
28-8-1969
MUNI JINA VIJAYA

·XXVIII KUVALAYAMALA of Hamburg Hamburg (W Germany), to have contributed a Foreword to this volume for which both the General Editor and myself are very thankful to him As the work lingered on for many years, now and then some of my post graduate students helped me in checking the colla tions, and I should specially mention the name of Prof MS Ranadive, Satara My friend the late lamented Dr VS Agrawala contributed a Cultural Note on the Kuvalayamala with his usual academic zeal What pains me most is that he did not live to see the note printed Muni Shn Punyavijayajı has been helpful and keenly interested in my studies all along He read the whole of the Kuvalayamala, along with his younger colleagues, and made a number of suggestions on the read ings, and most of them are included by me in the Notes I am 50 grateful to him I also record my sincere thanks to the Manager, Nirnaya Sagar Press Bombay, and to the Manager, Sharada Press, Mangalore, but for whose cooperation I would not have been able to present this volume in the present form. The Singhi Jain Series has carved a name for itself in the records of Sanskrit and Prakrit publications My thanks are due to Shri Rajendra Singh Singhi and the late Shri Narendra Singh Sanghz who have been very keenly interested in the publication of the Kuvalaya mala What pains me is that Shri Narendra Singhije did not live to see in print this Second Part Lastly, I would be failing in my duty, if I did not record my sincere gratitude to the University Grants Commission, New Delhi, for having so graciously made me the Grant intended for Retired Teachers It is this timely aid that has enabled me even after retirement from service, to pursue my researches in my specialised branches of Indology with the peace of mind all such work needs karmany evādhikáras tel Dhavala VIII, Rajarampur Kolhapur 1 July 21, 1969 AN UPADHYE ·3 primeiro kha ga gga ka kka ccha cha Ja ggho aq $7:39 gha ca ttha tha Jjha jha i'ah 8 Z na tbo 1.6 DinSIN:90-06 da ada ddha dha nda tha ttha da dū tu te ttu a & å पण ppa ppha dde ddh ein nta dha na - 3 Fap me The ma ya pha pha bbhi bha M 3 M lla vo la ra ru tant कल॥ stan ha lha ha sa 51 S.N.Ghorpade Symbol at the close of a paragraph or section, DRAWING OF THE SELECT AKSARAS OP THS MS. J OF tbe Prākrit Kuval ay aalā

·The symbol of bhale at the beginning of the work.
• Symbol at the close of a paragraph or section,
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·SRIMARRIA
Hyायद
व्यमध्यनरमाया
मायामा
पता
2SA
TAARचरनकर
in
ratein
1.जमवार
ना
उनासम्म
mentalmer
and
thmyादन
मानाकाम
सनिए विरभरका
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FRIDARपरामाम.
रमजान
ऋषि
Portions of the palm-leaf Ms. (No. 58 of 1880–81, Bhandarkar O. R. Institute, Poona),
folios Nos. 4ha (half) and 43b (half), of the Vise-drajakabihayarii, see the Intro p.6,
footnote 1.

·पमाननामावतरागाशायदमनमदनिलिटज्ञापनवतिनमिादवीचागवानिरवाजलयारणतमणिवल्याना(लहिररिसकरपुरियाकामलगालिनीदलजलतरशरगतालिवतरायमाविबरा पादिडवासनविरमलद्वारकलाकनावमहियागनिदायबजस्सललाद्यवियसयवरातमशाशनपाकव्यूरुयरुणागिरिवररुनियमगहासमथमिासदारसहरिवासह साग सएम" गायतवतवियपावकालाणानाgणनीरजरमसरनिवहासिसारनार नाहतरियतिपणदिरउडाजारमयतिधारालतियसवस्ताविपक्रमादय्याकरवामलमलिसोझाचलावणमतिघर पतपटमउदयान्नयंदमपवनियमम्मवरवशानिवापागमापरूपढमयमदमशिगरिसदाम्प्रदवावशिनलयमंजरिश्थमारुयविचलियवरासणशमाहवसिरीसहारसाकाश्लजलमन्जस्मला वादियवसिरीससामावायवरपाटलालडायलिलपदीजन्यवानीसासणीसुहागिवललीविविलयगरयः हरा सिक्षिपुरधाममनमन्निनवकरचलथयरियायाससिंग विविटासिटातामरसगुहाऊवनयकलियोतिलामनिहन्यासकामलमालावलंहलवादियासस्थालछीविवाद तिलयलीलालिसललियालश्यामलिगमतवत्यादि। तरुपिचारमवाराणवरयनमिरमयशिपथरमजारक्यावयासलपविफरियक दसणासिसिरसिरीयायरत्तणशादहयऊपयसायपसीटयपाससमजली कान्नीलालया। रिसादवविडिएविनिएमायाजासरामयामरक्यवमिरिरायरहसत्तणिमा विमाणादिसायचलितवीरतमहसतीव्यहवा जाजरामरणावहारापानता वमलहितारणमादसाववियतिपवारनमाववातिनवतावा। सिझतियाकविकाममलखकातिवनमिवरिणनिवितरिटमहत्ता पालिस्मर मायामयामाहमहापसमलाणालाव मड एपदस्यियस्सा एमावदासविलि कामयायासासयसतिलसंसयलयवाम्म ग्यासिता लकपकासालवाएागरुयनावरसायमालादपिदस्सवडालमिडकतिणराया। पडावविश्वापायकावयतावताडगाडाघडणाविहंदशानि अधचनरमवाणहजीवतावरमाकिभिमनकम्ममलरमातिरियालापसमागमा ताधिकिाश्लकायाका डायावामलाकाससकामिएमा अथवसरवार दिलाई साधागागादियामयश्मळकतकवकतरछारतलतल किमयमक्षिसम्सएरासससनणसबरसिवालयसारियासलमसवातमा कला लयावणस्मशतसाणियनवालयमअलमात्तवससारमादिमिगतदाविदकम्मापासमायहितकहकहदिमायण जीवाचिजनियरिस्मसादाला रममयरपरिजजरकमसरसामीपायवनासायसहरमणकपाएरिसएससारएडालदिसामहिडिमण्यपावश्मा सङाम्मयानवाकरका दवाइजसिधा लाटाम्बसपारससिलसराडाहावाकसासवरचलिदासपलाश्वपरितमप्तस्माइलर्दियसकलसम्मतिमतसविाकाऊटस्टाअधमिलायमान ST समागणाशिमगरिससमयायाराकायाबालिावियारुदमिसबसबाउलयलभिकविमण्यानाधरिसावरिसालमुनियन सडीशवितातीकविम्मे कामाकसिधिमारकाविवाहविरहियास्सधणपरिसस्समहलदसणाहिरामस्तानचुममस्मरणिकलावयजमतिलवियाधम्मका-गरमाजस्मएवायलामिकता रोए दिनालिणनावामानदिकालाबिजकलामालासस्टिाणकारकाआधरियादवयानाजधातिनियरपकित्ती मिदवशीयमयारातिरसाएबागादसामि निन्नमाननयर मिसंविउकणमारकाबातम्मस्वमासमहाराणानामांतरकदरबगणिनारमासिास्मामदमदम्पाप्रातितिालापविषयाजासतमायसीमाबजयानव वारियलखवणसयमासमायद्यपदासानादिकादवदवावयासयाराडमारामासानारबमासमतस्समुहदसरणवियविषसमासदायातसमय याचारधारातलायरिजरनामसारणासामितवालयछियपावसामाादादियाराबाजारसमसलिएबाहावंगदारतरामदरसाणासीनगविजलसानालगणरवाना चाफियामासणतमापसारिशदवादिनदसणाणणारश्याऊश्यमालाविलसिरदरकाणादिमदिछियफलउबजकिनीक्रसमदिरालाउयायारियवारनाहावा चारारुपकारकाबासासिईतपयमापनापनम्मदरितासगधसवविश्ययउसएगोरायारवतियाणवमिजाजशासानामातवायनारमाamaAaविरज्या। मामनवनिणत्तवणमणहरसावयाउलावरग्रहावयवदरपया दागवलमणादारिश्यणपसनधयछाडायाउसदलिाशदाययणकारविवारनापनि हिएणघदावारमीपक्तिमाकिष्टयरकमिनिम्मवियााबादकरत वाण दिाजमवाणापर्यकटकानयादियमाविमलामाजकिरियाविनमावताव अमातवासा मकालावालसरिमाणमदिसतदिगपदिापगदिशापिस ममत्रावरसिरिजबजावासिकरिबकविकममलमकाजवनमियजिरणदिanan महनारायणमा भिवसदनादामसविणेसउतरननिमोसिणिA मण्यनाएगाइरादायमणमानिाशकवलनामयणमामिदमागतदयमबनारणाशवाहिनदि दतावनामामिपणमामिय कलिणात्रियस्यलवितामाकतिदावश्यकरसंपदाजालामaमामणगंदधामरडावल्यकिरणातासमरामिडतिर निरसवालिग्रामिण्वदानिमयसिलपवावरनिवालिजयालायतिपयादवटेममशिदयायादारयादवढारखदवपरिहारसविएसगियावसामगामणिचवदा तपदेवगामाटाक्यदेटिवउदसपबीकाणनदराया गयप्रणमामिागारममिवायाराश्यपसमिण्याअरकीपमदाणमिणवादतहसायातयालमिालावारणममाणवाददा घावानापननिरमायासीविसयवादाम दिरेवल उसदिधारयात्रामासदीयवासदीयमनासर्दिवासतिशामिवीयउतारादविवलशाकाम्नम्चिासदायरिण्याव्यमा यमगन्याउदिमागीपणापयanteणयाममणपणमामियामानहिमाहिवादामादयाबलाकसवारणासणसमरामवरहिणामायमविवक्षणायचय एमामिवियामिनिणऊमणसमाजवादणनिबाणनाणाममवासामयमलसिदारसिहाययागपरिवयामिापयतिापटनागागासानायलन्नत्रिमजानामनामक छोटयनम्पविमलविनश्यामगणियनातिगमकतामाश्नसहरमाकानोविकागिरमामामाहीतिनियासबाध्ययममबियाग्दिचापवरप्यमायग्गाकsat उपमन्याधियफलयायमंघमासमायग्नयमानानामकवागायधसरयासहमणिकनिनायतपटताधमानदहिग्यानावनस्पस्योन्नम्मा In Kimalayamdli, Ms P, I) first page (Ib), ending with kim tena mt, printed text p 215 and 2) last page beginning with re dinno jinann osā etc, printed text p 282 7 (see v I).

·INTRODUCTION 1 CRITICAL APPARATUS The Prākrit text of the Kinalayamālā, cuitically edited here for the first time, is based on the material from the following Mss P - This paper Ms, written in Devanāgarī characters, belongs to the Deccan College Collection, and is now deposited at the Bhandarkar Oriental Research Institute, Poona, No 154 of 1881-82 It has 133 folios, the first being written on only one side. It masures 32 5 by 125 cms The mode of writing is uniform, but it changes on page 80a, line 8 There onwards, the letters are slender, the ink is more thick, and the writing point a little more broad To begin with, there are 18 lines on each page for some 8 pages and then 17 lines on cach page, and then again 18 lines from p 81a onwards where, as noted above, the writing is more compact with smaller letters in full lines there are some 72-77 letters in the earlier part, but they rise to 76-80 in some lines where the writing is more close This Ms is well preserved on the whole The paper is good, though turned brownish now Some corner portions are exposed to moisture with the result that there is darker appearance, and the ink also is iubbed in some places Here and there the white ants have eaten the edges of some folios and bored holes too in the middle The cdgcs of some folios are lately mended with paper pasted along the border The first folio, which was damaged in the corner, has a backsheet lately pasted, while the last folio is more thick originally Folio 2 is torn but mended with transparent paper, and some of its letters are rubbed away The written portion on a page measures about 9 5 by 27 cms On the right and left sides there are two marginal lines (in black ink) sometimes single and sometimes double There is a decorative blank space (sometimes written ornamentally with some letters from the running line as on folios 25-7, 115-6, 119 21, 125-27) in the centre of a page, and this space was necessary for the string-hole in the palm-leaf Mss This Ms is written in black ink Here and there the numbers of Gāthās (wherever they are put), the double or single Danda, beginnings of fresh topics, terms like aharā, au ya, tattha y, cha, tam jalıā, kun etc are spotted with red chalk (gairuka) The top left-hand corner of the margin bears the name Kinalayamālā (sometimes contracted as kinalayamā, kuva o mālā etc) in Devanāgarī and the right-hand corner of the page below has the page number, this being the back-side of the folio Taking the folio No 25, one side say 25a has no title and page-number which are put on 256 The letters which the copyist could not read from lus exemplar are left blank by him only with the head-lines or serifs. The traces of the use of modern black, red and green pencil and of red or blue ink are also seen here and there to mark some references of geographical, historical, cultural and literary interest There are a few marginal additions and corrections those on pp 26a, 39b, and 51b are modern, while that on p 805 is perhaps of the copyist himself The Ms has the following beginning after the symbol of bhale (with tuo Dandas on both the sides) wluch looks like Devanāgari sixty (see the chart of its ahşaras) 1 ·2 KUVALAYAMĀLA उनमो वीतरागाय ॥ पढम नमह etc It ends thus समाप्तेय युवलयमाला नाम क्या ॥ छ । प्रधसरया सहस्र ।। १०००० ॥ कृति [] श्रीश्वेत- पटनायमुनेदाक्षिण्यलाछनस्य उद्योतनसूरे [] ॥ छ । छ । The above number of the granthāgra is written after covering the original writing with yellow paste There is no record here of the age of the Ms, but according to expert opinion this Ms may be assigned to the 15th century AD and is thus slightly more than four hundred years old The copyist of this Ms has often confused between v and dh, n and / perhaps he or his predecessor has not carefully read the adarsa pratt He numbers serially only a few verses at the beginning He consistently uses padımātrā or prsthamātra, though here and there e and o show the topstrokes His ja looks like dya and is read by some as jya The letters ch and och are not duly distinguished by him Though there are many scribal slips and usual lapses, the copyist has a neat hand throughout He distinguishes his u and O, with a dot or stroke on the top of the latter In orthography, this Ms is more inclined to the use of ya-sruti, though there are cases where it is not used (printed text p 4, line 8 rarā, but in the next line raiyu) It has some cases of inorganic tas well On the whole very often it uses n initially and in a conjunct group, though there are cases of initial n and of 11 It uses anusvara almost as a rule and not parasaiarna In a few cases, m is used generally at the end of a line or so Conjunct groups like cchi, jjh and oth are written even after an amusi āra In Sanskrit passages, in the conjunct groups with r as the second member, the other consonant is written double (the developing partner unaspirated with the aspirated remnant) In this volume are included the drawing of the select akşaras of this Ms as well as the block-prints of the photographs of its two pages Nos 1b and 133 h The page 35a is reproduced by FB J KUIPER in his paper "The Paisaci fragment of the Kuvalayamālā', Indo-Iraman Journal, vol 1 - 1957 - NR 3 J - This is a palm leaf Ms of the ku alay ainālā belonging to the Big Bhandara at Jaisalmer' It contains 254 leaves, each leaf measuring 58 5 by 64 cms The breadth noted is obviously at the centre of the widest leaf, because it decreases at some corner or the other and varies from leaf to leaf Muni Śrı JINAVIJAYAJI placed at my disposal 54 photographs cach measuring 29 3 by 24 2 cms put on mounts 39 4 by 31 8 cms and containing some ten pages (of one side of the leaf or the other) of the palm leaves? While arranging the leaves for photographing, a few pages are repeated in different plates In this lot are included the photographs of the wooden boards of the Candra prajñaptı and Bhagavatīri and of some of the leaves of the Vilāsaiali-hatlā The palm-leaves Nos 1 and 254 1 ICD DALAL and L B GANDHI A Catalogue of M55 m tle Jain Bhandars at Jesalmere p 27, also Intro p 42 GOS XXI Baroda 1923 ? There is a set of photographs also in this Oriental Institute, Baroda ·INTRODUCTION 3 arc written on one side only Muniji also gave me a transcript prepared from the palm-leaves directly, and a copy of this, got prepared by me, I repeatedly used whule preparing my press-copy Though I have not handled the palm-leaves directly, cvery reading recorded by me is checked in the light of the photographs in which the leaves are of reduced size, a little less than half As it was difficult to read them with naked eyes, a few photographs 1 got cnlarged to 51 by 40 7 cms, and therein the letters were easily readable, though due to not-verysharp focus some leaves gave a blurred appearance The original Ms, I imagine, must be an admirable piece of calligraphic workmanship Tlic number of lines varies from 4 to 7 on different pages depending on the breadth of suitable writing space available on each side of the leaf Ench fulllength line contains letters (including dandas etc) ranging from 135 to 140 Excepting the first and the last, all the folios are written on both sides in black ink The written portion on each page gets divided into three parts with space and a hole (for the string) in between them There is margin left at both the cnds Some leaves are broken at the ends here and there, and as the photographs indicate, on a few pages the ink is rubbed Perhaps the letters could be read casily in the original palm-leaves, bccausc what is apparently blurred is duly copied in the transcript prepared directly from the palm-leaves The leaves bear page-numbers on one side only, on the left side margin (generally at the centre) in symbolic syllables, standing vertically, 1c, one below the other, the lowest syllable forming the first place and on the right side margin (also at thc centre) in numerals written horizontally A careful study of these symbolic syllables discloses that they are practically covered by thc cxcellent table drawn up by Muni Srī PUNYAVIJAYAN! Some of the symbolic syllables in the photographs of J are covered by the strings One or two deviations I could mark, but they may be looked upon as scribal slips Some of the syllables haic a wavy crest on the scrif or a couple of dots on the head all this may be other decoritse or just a flourish of the pen The zero is also gien sometimes a decoratie figuration it is fuced, on four sides, by four round brackets wathunward or out. ward curvc, or its place is talcn by a cross, or the sign of multiplication, the angles being filled by round brackets of outward curve In thuis Ms cvcry letter is separate, or a unit by itself, and the scri or headline of one is not connected with that of the other The padi mārā or prşphawātrā is uscd here and there, but it is less frcqucnt, if not altogether absent, in the first line which is ample blank space for the top-sirohes for the sowels & ando Both para sa ama and antesūra are used There are instances of ja-sruti, but it is not uniformly used Almost uniformly 1 15 used escryuliere the instances of initial n and conjunct an are scarce There is plenty of usc of inorganic i, or is often called fa-sruti The Nis prohips makes no distinction lictueen and h, and it uses 1lic same liter for both of them. There are certain letters which look son much alike in sonic pliccs, for instance, cand , tha and oldha, I und, th and h ctc Mans Jain a-clira Kolm-run by S M VABAD p 63 of the First section Ahmedabad 1935 ako Sinn i prakarana (Gujrat Intro) by SS4G!!y and D Doss: pr 15-27, Ahmedabad 1932 ·4 KUVALAYAMĀLA The sign of the letters have such a peculiar and old style that a nouce might confuse one for the other, some pars may be noted herc by way of illustration a &j, u & 0, i &}e&p, gh & pp, gh & w & pp, ithi & ddh, d&r, 1 & 11, 11 & 1, th & vv, ph (second variety) & d, bh & ru, m&s, y & p etc With regard to u and o, one ſceis that there is a slight difference in their shape, but it is not always definitive Very often cch is written for ch, and cch, uh and ith follow an anusvāra, the first two even a long vowel At times initial doubling as in fiho is seen of a agraha is used here and there, of course rarely, and a somewhat peculiar symbol (a round bracket with a strole below) is used for m In this Ms J, verses are not numbered, separation of words is sometimes indicated by very small strokes or dots on the head of a line, very often dandas are helpful, but they are not put always at the required place, especially in prose In verses, however, single or double danda is used regularly and correctly At times some letters are rubbed out and stand faint they are 10 be treated as cancelled Semetimes dots are put on letters which are to be omitted, and a stroke below them means striking off of that portion Portions within round brackets are also to be left out There are some marginal additions and corrections, often in a different hand of the later style Big sections in stories are concluded with a symbol which looks like cha, put between single or double danda The Ms J opens thus ६. आ णमो चीतरागाय । पढम पमह जिणिद्र etc and ends thus ॥इति कुवल्यमारा नाम सकीर्णकया परिसमाप्ता ॥ C)॥ मगल महा श्रीः॥ छ॥सवत् ११३९ फाल्ग पदि १ रविदिने लिखितमिद पुस्तकमिति ।। Thus this Ms is written in Samvat 1139, 1e , (-56), AD 1083, and so it is nearly 900 years old The concluding sentence, mentioning the date, shows a slightly different hand, but I think, it is written the same writer A paleographic study of thus Ms by duly handling the original palm-leaves would bring to light many interesting details As already observed by Prof FB J KUIPERS, 'I is written in a hand which closely resembles that of pi VI col XV of BUIILER (taken from a Ms that is only two years older than )), except for the akşara na' The serif or the head or top line of many letters in J is not just a short lme above the ahsara, but often it looks like a wedge (with thick inh) and resembles the serif of certain letters in pl V, colm and pl VI, col xiv of BÜHLER 3 What is seen as hollow trangle of the serif in the Banswara plates of Bhoja of Dhāra (11th century AD) is thickened with ink in J It is interesting to study the akşaras in J in more details a and a structurally resemble those in BÜHLER VI Xvxvn but may also be compared with those in 1 See the charts of Aksara satıhas at the beginning ? Indo Iranian Journal 1 No 3, p 231 * These references to Buliler are to his Indische Palaeographie in the Grundriss 1896, with plates, Its English translation by J F FLEET in the Indian Antiquar), XXXIII, 1904 lately issued along with plates in Indian Studies Past and Present Calcutta 1959 ·INTRODUCTION V vill and VI XIV what deserves to be noted is the graded thickness of the vertical line with a pointed tip For 1 cf BUHLER V VIII, ix & xxi, VI vi, it is clearly different from that in VI Xv This letter i in J is peculiar and unlike those noted by BÜHLER in plates V & VI, the ncarest in shape being that at VI vil 4, but it resembles the Pratihara (9th C AD) type noted by C SIVARAMAMURTI In its second variety (see the aksara-salika block at the beginning) the top mark is not the usual curvy or wavy line but a half-bracket-Uke hook resembling the upper roundish mark as in BUHLER VI XV 4 or V Xxi 4, very much like the present-day hook on the top of Devanāgari / to show that it is 7 For u of J, cf BUHILER V 111 & VI Xv Xvi, its lower hook being more sharp pointed For i cf BÜHLER V X & VI XV-Xvi its wedge shaped serif is very striking, and it looks very much like Ja of J For e, cf Ibidem V vi & VI XV-XVN the sharp point at the bottom is striking For o of J, cf BUKLER VI XV-XVI 13, the symbols in which are sufficiently similar to those for u J wntes u and o apparently alike There seems to have been some difference, but it is not definitive Thc forms of these aksaras in our chart are taken from a context where the values are definite The letters il and o in OJHA's, plate xix, the iarna-mālā from the palm-leaf Ms Uşnīsa Vijajadhūrini, deserve comparison? In later corrections which are made in a squarish hand, o is represented by u with a top stroke as in later Devanāgārī found in Mss like our P For h of J, cf BUHLER VI v, XIV & xv, the flourish of it agrecs more with that in xiv than that in Xv For hh, cf Ibidem V xvi and VI X1 For g, cf Ibid VI Xv, but its shape in J is more curvy For gh, cf Ibid VI XV xvi, at times it is similar to that in V XI etc For c of J, cf BUHLER V 11 and also VI xv, its shape is more acute angled in J. and when the interior space is covered by ink, it often looks liker For ch, cf Ibidem V xvi and VI xv, it is very much similar to th in the conjunct group, and often cch stands for ch For ), cf Ibid V xvi, and also VI XIV-XVI For Ji, of Ibid VI Xvi, it is often difficult to distinguish it from jih and it very much resembles the ahsara in paragraph 2, Plate XXVI of OJHA For 1 and th of J, cf BUHLER VI xy For de Ibid VI xvi, at times it looks licr when the ink column of the letter is less thick For dh cf V XI cf VI v, it has roundesh arms, one of which has a fine point, and by later scribes it is sometimes misrcad as I For 1 of J, cf BUNLER VI XVI-Xy1, the top wedge of our í is very thick for th cr lbidem V Xxı, but often it resembles ith For def Vi x1, but its style is \cry much like tint in V 111 Xi For dh cf VI yy, but the style as in V 111-X The structure of ddh is somewhat ticklish For 11, cf VI ~, but for its stylc V Xt Torp of I cf BURLER VI X For pl cf VI 11, but in some places its shape is different (both the types being shown in the chart) and resembles that in V Ytu ( 993 AD OT the Sena type (p 125) noted by C SIVARAMAYURTI * ror b of VI ki, b and i are similar, and perhaps the same symbol scried the pur. ICSIVARAUKURTI Indian Epigraphy and South Indian Series Tig 87. 181 Madras 1952, also p 64 *GI OIHA The Pulariteraph of India (2nd ed) Ajmer 1918 9 C SNVARAUKURTI S took noted above rp 127 and 140 For 11, ·KUVALAYAMĀLĀ pose of both in carly days The Nägarī form of both of them was the same for a pretty long time, and the cross line in the belly of the letter, to mark out b, came much later, say by the 13th and 15th century A D For bh cf VI xv, but often it gets closed at the lower point For m cf VI Xv For y of J, cf BUHLER VI xv, but note the parallel bend on both the sides For r, cf VI xiv-xy, and also V vi etc , the thick line and dagger-like shape of our r are striking For 1 cf VI xy, but the shape of its serif is somewhat different For y, cf VI xv, its longish and angular shape deserves attention For $ cf VI xv, it occurs in J only in a few Sanskrit verses, and at times it is written like s For ş cf Vi xv, but the style is more similar to those at V XVI, and VI X-XL For scf VI xv, but some difference in the shape, cf also VI xiu For h cf VI xv, but for its style of V n and VI X11 For ks cf. VI XV For jā cf V x 44, our symbol is more roundish From the above detailed observations it 15 seen that most of the aksaras of the Ms I have a close resemblance with those recorded by BÜHLER in plate VI, column xv. He has drawn them from a palm-leaf Ms of the Sanskrit commentary of Kotyācarya on the Viseşāvasyaka of Jinabhadragani (together with some supplements from the Royal Asiatic Society's Ganaratnamahodadhı, of AD 1229), now deposited in the Bhandarkar O R Institute, Poona 1 I have personally inspected thus Ms with a view to have precise palaeographic comparison of it (V) with J Both V and I contain Jaina works, they belong originally to Jaina Bhandāras, and possibly hail from nearly the same area V is written is sam 1138 Pausa and J in Sam 1139 Phālguna, that is V is older than J by a year and two months The writing of Vis strikingly clear, though some of its leaves are damaged and even broken to pieces possibly, for its age, it is adversely exposed to weather and repeatedly handled J has its leaves, however, quite intact, and my impression is that it is not much handled The aksaras of J, in most cases have a close structural resemblance with those of V Some letters in these have clearly chifferent patterns, for instance, 1, 7, 11, ph (second variety), and even d and dh Despite this structural resemblances between many letters in V and J, the appearance and impression of the written matter that one gets are different Some of the apparent reasons are as below In V letters are squarish but in J, longish, angular and slanting In V serifs or headlines are flat, straight and mutually not very much detached, but in J, their shape, in most of the letters, See A catalogue of the Govt Collection of Ms Deposited in the Deccan College, XI] Collection of 1880 81, p 169 No 57 Luckily I could spot the concluding leaf The Ms ends thus समाप्तमिद विगपावश्यकम् ॥ छ । कृतिजिनभद्रगणिक्षमाश्रमणपूज्यपादाना ॥ छ ॥ भाप्य सामायिकस्य स्फटविकटपदार्थोपगूढ यदेतच्छीमत्पूज्यरकारि क्षनक्लुपिया भूरिमस्कारवारि । तस्य व्याख्यानमात्र किमपि विदधता यमया पुण्यमाप्त । प्रत्याह द्राग्लभय परमपरिमिता प्रीतिमत्रव तेत ॥ छ । लिखित पुस्तक चेद ममिकुमारसज्ञिना । पावाटपुर जातेन गुसाक्षरविलेखिना ।। स ११३८ पोपदि॥ [Then in a different hand ] कोन्याचायकृता टीका समाप्तेति।। छ । (Then in a different hand ] प्रथाग्रमस्या त्रयोदामहस्वाणि सप्तगताधिकानि ॥ १३७०० ।। पुस्ता चेद विश्रुतश्रोजिन वरपूरिसिम्यस्य जिनकल्लभगरिति ।। Syllabic numbering of pages seems to be original numeral pagination is perhaps put The first folio is pasted on paper by Prof E LEUMANN and he has left a note on the sheet like this pasted by Emst Leumann of Strassburg Alsatia' later ·INTRODUCTION 7 is peculiar and different. they are wedge-shaped, often show a pool of ink at the head, stand mutually detached, and do not generally extend beyond the body of the letter, especially on the right side, as in V In V lower point of the letters is often blunt, but in J generally slanting and as a rule pointed The pool of ink at the top, slanting lines and pointed ends of aksaras raise a suspicion whether J is written with a fine brush This is not unlikely, but these, according to expert opinion, can develop even when written by a wooden quill, with a graded point Though V and J come from nearly the same locality and are of the same age, they illustrate two styles of writing though structurally majority of aksaras is of the same pattern The squarish handwriting in V can be favourably compared with that found in some old palm-leaf Mss at Jaisalmer and other places in Western India 1 The writing of J, as seen above, is a little angular and cursive, with wedge-shaped serif, the line of writing showing different thickness occasioned by the point of the quill (or brush) and the quantity of the ink at different places This style has close resemblance with the one found in the palm-leaf Mss of Nepal and Eastern India, from which specimens are drawn by BUHLER in plate VI, columns xli-Xiv. It is not unlikely that the copyist of J comes from Eastern India or is more accustomed to the style of writing seen in palm-leaf Mss like the Asfasahasrıkā prajña-pārantā of the late 12th century AD, belonging to the Prince of Wales Museum, Bombay, or the Ñī palm-leaf Ms of the Rāmāyana, dated C AD 1020, belonging to the Bir Library, Kathmandu, Nepal, or in the Ms of the Arya-gandavyuha-mahāyāna-stitra-ratna-rājah * A palm-leaf Ms of the Upades'amālā, with the Hezopādeyavrttı, was an interesting item for me in the exhibition of Mss. arranged at the time of the session of the All-India Oriental Conference, Ahmedabad 1953. Its writing very closely resembles that of the Ms J of the Kuvalayamālā On an inquiry, Muni Srī PUNYAVIJAYAJI told me that the Ms. belongs to his collection and can be assigned to the 12th century (of the Vikrama era") One can have a fairly correct idea of the script of J from the chart of select akşaras carefully traced and given in this volume and also from the photograph of a few leaves reproduced here and elsewhere 2 COMPARISON AND MUTUAL RELATION OF P &J To compare and contrast and thereby to ascertain the relation between the See the photographs (Nos 2 and 3) of the Mss Upadelapadati dated samiat 1212 and Bhaga, adgitá Sumhara bhaya, dated sam 1300, in the Bluranja Tidy, part 3, pp 240-41, ed by Sri JINA VwaYa Munt, Bombay 1945 See also Citra Nos 11.15, in the Jaina attra-halpa druma, at the close of Muni PUNYAVIJAYAN's essay, Bharana Jaina Sramana-sanskīti and lekhana hals, Ahmedabad 1936 P CHANDRA Indian Illustrated Mss, The Times of India Annual, Bombay 1960, pp 42 * Reproduced in the filmiki Rimiiana, Critical Edition, Vol. I, Fascicule I, Oriental Institute, Baroda 1958 'Two folios of this in photographic print were shown to me by my Professor, Dr P. L VAIDYA, Poona This Ms of Gandavua belongs to the Library of Oriental Institute. Baroda and bears No 13203 The suze is 65 cm by 27.2 cm with 9 lines to 3 page and about 98 letters to a linc It is a paper Mfs white on one ride and yellow on the other in the fashion of Nepalese MS It was procured by the Institutc from Vajricina monastcn in Kathmandu The foltos are 218 ·6 LUVALAYAMĀLA pose of both in carly days The Nigarī form of both of them was the same for a pretty long time, and the cross line in the belly of the letter, to mark out b, came much later, say by the 13th and 15th century AD For bh cf VI xv, but often it gets closed at the lower point For a cf VI XY For y of I, cf BUHLER VI xy, but not the parallel bend on both the sides For r, cf VI XIV-XV, and also V vi etc , the thick linc and dagger-like shape of our r are striking For I cf VI xv, but the shape of its serif is somewhat different For cf VI xv, its longish and angular shape deserves attention For s' cf VI xv, It occurs in J only in a few Sanskrit verses, and at times it is written like s For $ cf VI xv, but the style is more similar to those at V Xvi, and VI X-XI For s cf VI xv, but some difference in the shape, cf also VI XIII For h cf VI xv, but for its style cf V 111 and VI XIN For kş cf VI XV For jñ cf V x 44, our symbol is more roundish From the above detailed observations it is seen that most of the akşaras of the Ms J have a close resemblance with those recorded by BÜHLER in plate VI, column xv He has drawn them from a palm-leaf Ms of the Sanskrit commentary of Kotyācarya on the Viseşājas'y aka of Jinabhadraganı (together with some supplements from the Royal Asiatic Society's Ganaratnamahodadlı, of AD 1229), now deposited in the Bhandarkar O R Institute, Poona' I have personally inspected this Ms with a view to have precise palacographic comparison of it (V) with J Both V and I contain Jaina works, they belong originally to Jaina Bhandāras, and possibly hail from nearly the same area V is written is sam 1138 Pausa and J in Sarn 1139 Phālguna, that is V is older than J by a year and two months The writing of V is strikingly clear, though some of its leaves are damaged and even broken to pieces possibly, for its age, it is adversely exposed to weather and repeatedly handled J has its leaves, however, quite intact, and my impression is that it is not much handled The aksaras of J, in most cases have a close structural resemblance with those of y Some letters in these have clearly different patterns, for instance, 1, 7, 1, ph (second variety), and even d and dh Despite this structural resemblances between many letters in V and J, the appearance and impression of the written matter that one gets are Jifferent. Some of the apparent reasons ve as below . V kters we squarish but in J, longish, angular and slanting In V serifs or headlines are flat, straight and mutually not very much detached, but in J, their shape, in most of the letters, 1 See A catalogue of the Govt Collection of Mss Deposited in the Deccan College XII Collection of 1880 81, 8 169 No 57 Luckily I could spot the concluding leaf The Ms ends thus ममाप्तमिद विशपावश्यकम ॥ छ । कृतिजिनभद्रगणिक्षमाधमणपूज्यपादाना ॥ छ । भाष्य सामायिकस्य स्फ्टविक्टपदार्थोपगूढ यदेनच्छीमत्पूज्यरकारि सतलुधिया भूरिसंस्कारकारि । तस्य व्याख्यानमात्र किमपि विदधता यमया पुण्यमाप्त । प्रत्याह द्राग्लभय परमपरिमिता प्रीतिमव तेन ॥ छ । लिखित पुस्तक चेद नमिकुमारसनिना । प्राग्वाटकुर जातेन शुद्धाक्षरविलेखिना ।। स ११३८ पोपवदि ।। ० ॥ [Then in a different hard ] कोन्याचायकृता टीका ममाप्तेति।। छ । [Then in a different hand ] प्रयाग्रसस्या त्रयोदगमहस्त्रा मप्तानाधिकानि ॥ १३७०० ।। पुस्तक चेद विश्रुतश्रीजिनवापूरिशिष्यस्य जिनवल्लभगरिति ॥ Syllabic numbering of pages seems to be original numeral pagination is perhaps put later The first folio is pasted on paper by Prof E LEUATANN and he has left a note on the sheet like this pasted by Ernst Leumann of Strassburg Alsatia ·INTRODUCTION is peculiar and different they are wedge-shaped, often show a pool of ink at the head, stand mutually detached, and do not generally extend beyond the body of the letter, especially on the right side, as in V In V lower point of the letters is often blunt, but in J generally slanting and as a rule pointed The pool of ink at the top, stanting lines and pointed ends of aksaras raise a suspicion whether J is written with a fine brush This is not unlikely, but these, according to cxpert opinion, can develop even when written by a wooden quill, with a graded point Though V and I come from nearly the same locality and are of the same age, they illustrate two styles of writing though structurally majority of aksaras is of the same pattern The squarısb handwriting in V can be favourably compared with that found in some old palm-leaf Mss at Jaisalmer and other places in Western India 1 The writing of J, as seen above, is a little angular and cursive, with wedge-shaped serif, the line of writing showing different thickness occasioned by the point of the quill (or brush?) and the quantity of the ink at different places This style has close resemblance with the one found in the palm-leaf Mss of Nepal and Eastern India, from which specimens are drawn by BUHLER in plate VI, columns X111-XIV It is not unlikely that the copyrst of J comes from Eastern India or is more accustomed to the style of writing seen in palm-leaf Mss like the Astasallasrikā prajñā-pāramulū of the late 12th century AD, belonging to the Prince of Wales Museum, Bombay, or the Nī palm-lcaf Ms. of the Rāmāyana, dated C AD 1020, belonging to the Bir Library, Kathmandu, Nepal, or in the Ms of the Arya-gandavynha-mahāyāna-sutra-ratna-rājah * A palm-leaf Ms of thc Upadesanālā, with the lleyopädeyavrtti, was an interesting item for me in the exhibition of Mss arranged at the time of the session of the All-India Oriental Conference, Ahmedabad 1953 Its wriling very closely resembles that of the Ms J of the Kualayamula On an inquiry, Muni Śrī PUNYAVIJAYAJI told me that the Ms belongs to his collection and can be assigned to the 12th century (of the Vikrama era ?) One can have a fairly correct idea of the script of J from the chart of sclect aksaras carefully traced and given in this volume and also from the photograph of a few leaves reproduced here and elsewhere 2 COMPARISON AND MUTUAL RELATION OF P&J To compare and contrast and thcreby to ascertain the relation between the 1 See the photographs (Nos 2 and 3) of the Mss Upadetapadatika, dated samiat 1212 and Bhagavadguru Samkara bhūya dated sam 1300, in the Britanija Vidya, part 3, pp 240-41, ed by on JINA VIJAYA MUNI, Bombay 1945 See also Citra Nos 11-55, in the Jaina citra-Kalpa druma, at the close of Muni PUNYAVIJAYAJI's essay, Bharatiya Jaina Sramana samskrti and lekhana kalu, Ahmedabad 1936 2P CHANDRA Indian Illustrated Mss, The Times of India Annual, Bombay 1960. pp 42 fr * Reproduced in the valmıki-Ramijana, Critical Edition, Vol 1, Fascicule I, Oriental Institute, Baroda 1958 Two folios of this in photographic print stere shown to me by my Professor, Dr PL VAIDYA, Poona This Ms of Gandai uha belongs to the Library of Oriental Institute, Baroda and tears No 13208 Thc size is 61 5 cm by 272 cm with 9 lines to a page and about 98 letters to a line It is a puper Ms white on one ride and yellow on the other in the fashion of Nepalese Mss It was procured by the Institute from Vajrácara monastem in Kathmandu The folios are 218 ·8 KUVALAYAMALA two available Mss , P and J, on the basis of which the critical text of the Kuvalayamālā is presented in this edition, constitute an interesting study by themselves J is written on palm-leaves and is dated samat 1139, 1e, AD 1083, while P is written on paper and may be assigned to the 15th century AD Some of the readings of P confusing v and dh, n and I, cand , etc clearly indicate that It is a descendant of a palm-leaf Ms of sufficient antiquity J is preserved in Jaisalmer (Rajasthan), and P, though now in Poona, also hails from Gujarat The text of P gives 13,000 granthas as the extent of the work, but the copyist puts it at 10,000 only On the whole the copyist of J is more efficient, apart from his calligraphic superiority, while that of P has committed many a lapse in copy ing from his exemplar, often he has wrongly read some of the syllables from his ādarsa, and some of his haplographical omissions are quite obvious These copyists wrote in terms of words with which alone, more than the sense of a sentence in a particular context, they were conversant, naturally they preferred mangala to mamdala, punna to panna etc Both the Mss show this tendency The text of the Kuvalayamālu found in the two available Mss is not exactly identical and there are differences of various types between them they are all recorded in the first forme (pp 1-8) as exhaustively as possible There is a large number of variations in syllables in these Mss Some of them belong to the category of orthographical conventions For instance, J presents a larger number of cases of inorganic 1 (or what has come to be called ta sruti) and it is more partial for 1r initial, medial and conjunct It also retains Sanskrit fin some words It has plenty of instances of ya srutt, but its general tendency is to leave the udırtta yowel as it is There are in it a few cases of changing k to g and 1 to d and of retaining d some of these are Sauraseni tendencies P, on the other hand, has a very few inorganic 1, is more partial towards initial n and conjunct nn and prefers more consistent use of ya sruti (with the constituent vowel a or ā), and also ja for ca after a vowel Then there are syllabic variations arising out of incorrect auditory or visual reception on the part of the copyist He may not have heard a syllable correctly, if the text is dictated to him from an exemplar by some one else, or he may not have read correctly the script from his ādarsa To this category belong the variations between 1, 0 and ja and between u and o as case termination and also between 1 and e and u and o before a conjunct group (J nervāna Printāna 5 14) Grammatical rules are optional and the Devanāgarı script has no symbol for short e and o, for which , and u are often used In the early medieval Devanagari script, there are some symbols which are likely to be misread by one who is not skilled in the earlier form of the script but tries to read it as if it is the modern form to which he is more accustomed for instance, I via P cia 5 23, J mohklou P sohhalu 2 28 J tu P nu 5 4, J Dadhavanmo P Dadladhamno 9 13 etc Then some words are apparently mis understood and some closely resembling forms of them are written instead, for instance Jpanja P paiattiya 1 8, J narae P iirae 2 7, J ruddanımı P rumdmnu 2 12, Jiha P whala 3 5, J puja; am P purjam 3 27, J tasar P hasai, J ganija P gaddiya etc The initial consonant of a non initial word in a compound expression may remain unchanged, get elided leaving behind the constituent sowel, or be soſtened, or may stand single or double, if it is a conjunct this option also gives rise to many ·INTRODUCTION 9 a syllabic variation. This holds good in the case of enclitics and some of them like puna, kimci etc. give alternative formos (so pula or so una, na kiinci or na-imci). Besides these, certain variations arise out of optional grammatical forms, such as annā or annão, navari or navaram, taha or tahā, buddhim or buddhi; and there are others due to scribal lapses arising out of confusions and attempts to improve on them. Then J and P show a pretty large number of variations in vocables; and a study of all such cases shows that they are voluntary substitutions for which one cannot hold mechanical copyists responsible. Some instances are of synonyms, sometimes with identical or closely approximate meaning; for illustration: 1.18 P भत्तीए J भावेण 2.18 P बच्चा J पावर 10.28 P रुवह त्ति J रुण्णयं ति 12.1 P चेटिया J विलासिणी 40.7 P भक्खियं J चंफियं 42.5 P हियएणं J भावेण 54.9 P गम्भघरयामो Jघासघरयायो 73.13 P रायउत्तेण J रायतणएणं 95.11 P पूतिऊण J पेच्छिऊण 102.3 P सहस्साउयाणं J लफ्खायाणं 107.5 P लोयणाई J अच्छियाई 152.17 P वेयपायमूढयुद्धीर्ण J अणावट्टियाण 152.21 P विचाहो त्ति Jf पिकजं ति 164.24 P समुहकाउ ब्व J माणसहसो व्व 195.13 P एपकेण अपणेण 224.31 P नयणाए J लोयणाए 238.5 P लोणिय पंड J देवि फिलाड 242.19 Jसयल 254.3 P कालंमि J समयम्मि 274.4 P विरालि J विडाल Some cases are of grammatical options or of alternative forms; for illustration: 7.7 P वहु J प्रभूत [बहुत] 9.18 J दिवसे 21.1 P दिवसो J दियहो 19.17 P विध {--चिं] J चिह Jभाउअस्स P सच P दियहे 46.20 P भाउणो ·10 KUVALAYAMĀLA मह J भविस [-म्स] ति J अम्मयं J उत्तमंग J गणेजज्जा J तुम्हे 53.1 67.16 10814 1202 1405 1471 147.10 14731 18622 1929 1992 237.6 2692 P होहि P अंवं P उत्तिमंग P गणेम्जासु P तुम्भे P दो तिण्णि P एरिसे P दाही P मुख्य [-न्च] म्ह P परिफंस J दोणि तिणि Jएरिसम्मि J दाहिह Jमुच्चाम P कुणा J परिमास J करे J सीहे P सिय These variants cannot go back to a common focus There is, obviously, a conscious improvement or substitution in one or the other Ms These two Mss show some different lines, or portions of lines, or sentences and even verses here and there, for instance 29 P दुल्लहं चिय मुकुलजम्मं ति । J दुलहं चैव आरियग्वेत्तं ति । 89 P संकंतरविकरहि । J संकेतसूरकतेहि। 32 30 P दयावेसु हमस्स मु(म) रुपखस्स । केआरणे (राण) अद्धलपस । J दवावेस इमस्स चम्मरुपमस्त दोणाराण अद्धलपर्स । 387 P तह मि ते सजता अच्छिविअच्छपसरं च विरसंता । महकह वि किंचिसेसा यजडंगसु पइसंति ॥ वजनुडंगपविष्टा गणमेत्तं तत्थ किंचि चितंति । J तेहि वि ते यजता अंछवियंछं परं च विरसंता। कहकह वि किचिमेसा वाडंगं यह परहा । अह ते वियणपरद्धा सणमेत ते वि तत्थ चितेति । 43 28 P जलरेहासारिच्छा कीलतपणट्टफोवसभायो । मरिऊण नेउलेसा पुरिसा देवत्तणे जति ।। J जलरेहासरिसोरण पुरिसा योण तर तेउलेस्साप । मरिऊण परसमेत्ते अह ने देवनणमति । 6717 P विगणो [-] मो आयचर्य केत्तियं अज्जियं ति । J विगणिमा आयचयं केतियं नि । 1156 P भययं पणमामि तुह चलणे। J भगव कत्त्य रणम्मि।

·INTRODUCTION 11 1482 P अणवरय रुवंतीए वाहजलोरल्लिघोयनयणाए । J अणुसमययतीए वाहजलोयालिमइलवयणाए । 159 22_P जं जं सुबह लोए पयर्ड आहाणयं गरबरिद । J एतं जं सुबह पयर्ड आहाणयं जणे सयले । 203 14 P अप्फालिया वि उपका जिणधम्मो सुंदरो त्ति लोगम्मि । अन्ने उण जे धम्मा दं दंढ ढंति वाहरइ ॥ J अप्फालिया वि ढक्का छ-जीरणिकायरफ्षणं धम्मो । जीयदयादमरहिओ हं हं हं हं ति बाहरइ ।। 20433 P जलणं जलं च जीए तस्स बहो अप्पघाहो पुरिसो। J वेयसुईसु विपद्धो अप्पवहो णिदिओ य विहेहि | 2055 P पुईजलजलणानिलवणस्सई तह य जगमे जीये। मारतस्स वि धम्मो हरेज्ज जइ सीयलो जलणो ।। J दुधिहो त्य होइ धम्मो भोगफलो होइ मोफ्यधम्मो य । दाणं ता मोक्सफल ता भोगफलं जा जिजाण ण पीडयरो॥ 2059 P भागीरहिजलविच्छालियरस परिसडउ कह घ फम्म मे । वाहिरमलावणयणं तं पि हु जिउणं ण जापजा ॥ J जइ हो मुद्धभावो आराहह इट्टदेवयं परमं । गगाजलतलयाणं कोण विसेसो भो तस्स ॥ In some places J seems to add more matter (sec for instance 26 10,91 1, 147 2 etc), but at times it could even be said that P omits it In certain contexts J seems to add something and something (see 24 12, 230 19, etc) There are some places in which the alternative portions of P and J cannot go together (for instance, 151 20-25, see also, 204 19 and 204 23 etc) The conclud. ing mangala passages (8 431) also belong to this last category Judged by themselves J is more efficiently copied than P Pis full of lapscs by way of omissions of portions here and there, in many cases these omissions are haplographical The cycs of the copyist have wandered to a common word little later wherefrom he goes on copying omitting a portion in the middle (for instance, 96 21, 105 2, 139 1, 179 31, 182 14, 1976, 2109, etc) Jalso has missed some portions haplographically (for instance 61 17, 72 26, 156 15, etc), but such instances are comparatively a few on the whole There are some tuo significant contexts in which innocent references to flesh etc appear to have been shipped over in P at 248 14 and 2547, in the latter case P looks like improving on J Then in another context, āsīsijä in J stands as dhanmalā(b)hjā cte in P (99 25,31) Then one is attracted by some longer and significant passages in J which are not present in P Sometimes they are amplificatory or add fresh matter Thc colloquial passage in J (151 20-26) is special to it, and the corresponding passage In P (reproduced in the footnotes 151 24) is different Then a pretty long pissige, covering a page and a half (172 4 to 173 17) is found only in J Itna ·14 LUVALAYAMALA extent of obscuring the sense, is a strange phenomenon It has no linguistic justification, it is not sanctioned by any early Prākrit gramnarian, it is understood on reliable authority that it finds no place in the canonical and other passages which constitute the daily recitation of Jaina monks; and the modern critical editors, to begin with hesitatingly and later on even without any explanat- 1on, have ignored it A small minority of scholars' has looked upon it as a characteristic of the Ārsa Prākrta or Ardhamāgadhi, and the authority for its usage is sought from the following verse of the Nalyasāstra of Bharata (xx11) चर्मण्यतीनदीपार ये चावंदसमाश्रिताः । तफारवहुलां नित्य तेषु भाषा प्रयोजयेत् ॥ And implicitly they defend its retention while editing the early Jaina works in Prākrit This approach is not quite sound Hemacandra, who has noted a number of peculiarities of the Ārsa Prākrta, makes no mention of ta-stutt As to Bharata's sanction, it is very much weakened by the fact that o-kāra-bahulām is an alternative reading for ta-kāra-balulām, the former reading is not only preferred to but the total description also is taken to cover the Sauraseni by critical scholars ? Ultimately this minority has the support of Mss where too the usage is anything but consistent What then is the source of this ta-srufi and how can we explain its usage in Mss on such a large scale? It is profusely used in the Mss of Chedasūtras and Curnīs, and it is from them possibly, it affected the Jaina Mss especially in Gujarat and round about for a pretty long time My humble surmise in the matter is that it is an orthographical convention, perhaps intentionally popularised to keep the contents of the Chedasūtras guarded from common readers, who were not entitled to their study: There is not the least doubt that these texts have been obscured by this ta-sruti, it takes some moments for one to realize that nrātamātā=nājamātmā Due to favourable factors like common authorship, study in groups of monks and the same set of copyists, this contention of ta-stuu Rad 10 KAUNSCH REX, zatieni: wala si NSU LEOTT) and tips. other works in Prākrit Though the text of the Samarāiccakalā edited by H JACOBI (who has not discussed anything about it in his introduction, possibly due to his original notes having been lost in the war) is quite clean of this (a-srull, it is seen from the observations of Sri RAMANIK VIJAYAJI MAHARA)* that a painleaf Ms of the Samarāiccak ahā (from the Jaisalmer Bhandara) dated samsat 1250, 1e , AD 1193, contains plenty of sa-sruli IH DASA Parasadda mahannaio, Intro p 28, Calcutta 1928 B I SANDESABA Vasudevolumdı, Gujarati Translation, Intro p 27, Bhavanagar 1946 *L. NITTI DOLCI Les Grammariens Prakrits p 70 Paris 1938 P L VAIDYA Praksit Grammar of Trivikrama, pp 473, 475, Sholapur 1954 3D MALAVANTA Aretha ela adhjajana, Intro to the Nathaswira bhāsya, p 6 Agra 1959 "He gave me a copy of his Gujarati article Samaraiccalahinu maulha bhasistaruna published in the Buddhiprakasa when I had an occasion to discuss this topic with Śrı PUNYAVIJAYAJI in Ahmedabad m* ·INTRODUCTION 15 In the critical text of the Kmalayamalā, presented here, the inorganic t is not admitted, the actual readings of both the Mss are fully noted in the first forme but sparingly in the subsequent formes The presence of ta frutt is more conspicuous in dogmatical passages may be that it is inherited from some canonical texts and their commentaries like the Cīrni As isolated cases, the retention of t is admitted in stray words like citi, clitam, rutanı etc written alike in both the Mss Difference of opinion is possible about these cases About the use of n or n, the earlier discussions need not be repeated here 1 It has been noted that earlier palm-Icaf Mss are inclined more towards n (everywhere, initially, medially and in a conjunct group) The basis of pronunciation about n or n is uncertain in Prakrit dialects, the Mss, obviously, wavered crratically, according to the prejudice, aptitude and whim of the copyist, the early Prākrit grammarians, like Vararuci, preferred n, but Hemacandra, possibly in view of the vagaries of Mss in his part of the country, made the use of n initially optional with the result that the orthographical conventions of Jaina Mss in Gujarat and round about inclined to use n initially, n medially and mor n in a conjunct group This explains to a very large extent, the difference scen in thus respect between the pre Hemacandra and post-Hemacandra Mss from Pattan and round about Tlus is borne out, in general, by the variants about n or n (fully recorded in the first eight pages) in the Mss J and P As to the usage in Prakrit Inscriptions Dr MEHENDALE'S observations may be taken into account? A scrutiny of the Ghatayala Inscription of the Pratihära Kakkuka for the usage of n or n has a special relevancy for our purpose It belongs to a place near Jodhpur in Rajasthan its objcct is to record that a chief named Kalkuka founded a Jaina temple and made it over to a Jana community which belonged to the gaccha of Dhanesyara, it is dated samvat 918, 1e, roughly middle of the 9th century AD, and some twenty lines of it arc in Prākrit, the rest being in Sanskrit Even though the Sanskrt influence is legitimate in this record, it is found that it uses throughout only, initially, medially and in a conjunct group This is a valuable pointer to the convention about the use of n in Prākrit writing in Rajasthan in the middle of the ninth century AD, not in any way far distant from the place and age of Uddyatana, the author of the huolajamālā As a healthy rule, n is used uniformly in this edition, the readings of 1 or ni (in subsequent formes) being noted only if both the Mss write n Of course in thic Paisacī passages and in certain words for which grammarians have special rules, n is allowed to remain according to the agreement of Mss The back-ground of ja-stuu is already discussed by me. It is found in somc carly Prühnt inscriptions as well To begin with, its use appears to harc been sporadic, but gradually it became a question of orthographic standardı- IAN UPADIIYE Lisat, Intro pp 8f, Bombay 1949 MA MERENDALE llistorical Grammar for Inscripnonal Prilors p 276 Poona 1945 Journal of the RAS, 1895, pp 513 521 "AN UPADIIYE Lilla Intro pp 101 * D: D C. SIRCAR has contributed a paret of the Brithir (Dust Bilaspur 1 P) Bråhmi Inscription Quarterly of the Anthic Socien, Culture and Hentage number, PP ·16 KUVÅLAYAMÁLA sation in Jaina Mss Hemacandra's rule is more rigorous ya-sruti can stand with a or ā and when preceded by a or ä The Ms P uses ya-srut more regularly, but J rather sparingly In this edition ya-sriti is uniformly used with the constituent vowel a or ā, irrespective of the preceding vowel All the readings, in this respect, from both the Mss are recorded in the first forme and in the context of the Paisācī dialect, but elsewhere only some significant readings are noted When the Mss P and J waver between e ori and o or ' I have written and I with a consonant and elsewhere 9 and 277 But if both the Mss write e and o and if they are metrically short, a curve is put on them to indicate their short metrical value Very often P writes -ja for -e as the termination of the Instsing of the Fem type In J it is very difficult to distinguish between u and o, and it is interpreted in the light of the reading fP But much uncertainty remains especially in Apabhramsa passages which are scattered all over the text in the midst of other Prākrit passages Whenever the author passes from one dialect to the other, there results a good deal of uncertainty of readings About the elision (more regular in Mahārāstrī) of intervocalıc consonants like k, &, C,), i and d, or of softening k, 1 and th or of retaining 8, d, dh and bh, and of changing th, dh and bh to 11—there is a large number of variants between the two Mss As a rule, the reading of J is adopted, noting duly that of P in almost all cases The Ms J makes no distinction between y and b, but, in this edition, it is spelt in the light of its Sanskrit counterpart current in Western India Both the Mss use anusiāra almost as a rule, but there are some instances of parasaiama here and there in this edition only anusiāra is used In terminations where anusvāra is optionally used J is followed, but, if both the Mss use anusvāra and the accompanying vowel is metrically short, the sign of nasalisation or the candrabmdu is used instead The locative singular termination is necessarily written as mnn and not mmi J often writes kinna, but here it is written kim na In the Sanskrit passages, however, parasavama is used, and the consonant, in the conjunct group with r as the first number, is written single (1e, varga, and not argga) irrespective of the spelling in the Mss Grammatical standard of Hemacandra is always kept in view, but nowwhere is it forced against the readings agreed upon by both the Mss Once it was realized that it is highly probable that the revisionist is the author himself in most of the cases, it was felt that the readings from both 221 24, Bangalore 1956 He observes thus *The epigraph may be palacographically assigned to a date about the close of the First Century BC' "The language of the inscription 18 Prakrt Interesting from the orthographical point of view is the sa-frun in the names Payavatı for Prajarati and Bharadayi for Bharadvája But there is no case in which a surd has been modified into a sonant 1 'As a corollary of the rule that a long yowel before a conjunct is necessarily shortened, it is found that often e and o become i and u before a conjunct In the absence of orthographic symbols in Devanagari for 7 and 0, which being their phonetic value before a conjunct, / and u (respectively) are used instead Părint ([ 1 48) has recognised the symbols i and 1 for č and -Vide my intro to the Kartikeyanuprekra, p 73, Bombay 1960 2 This may be even - a with the glide y ·INTRODUCTION 17 J and P should be recorded as exbaustively as it is necessary and possible In the first forme (pp 1-8) all syllabic variations are noted meticulously, but in subsequent formes variants arising out of sa-sruti, inorganic 1, 11 or 0, 1 or 2," or n and others of this type are not fully recorded, excepting in crucial contexts In some cases obvious corruptions are noted, because they go to confirm what the basic reading might have been If the readings given are felt to be more than necessary, it is pleaded that the editor has erred on the safer side And there are valid reasons for this erring as well we have only two Mss of the Kunalajamāla, and they show such variations as need preservation Obvious scribal errors, of course, are skipped over The Prāhrit phonology has such potent possibilities that what is a wrong form to us, and according to our grammatical standards, may show its counter-part in some dialect or the other of the New-Indo-Aryan, which is being so zcalously studied now-a-days This meticulous recording of variants has a special value in the Paiśācī and Apabhramsa passages and in the contexts of the colloquial conversations and illustrations of regional dialects which are a speciality of this work Lastly, almost single handed as I have worked, I am quite conscious of my limitations as well as possible lapses in handling the material of this great Prākrit Campu which is being cdited and published for the first time, and hence, I must leave the maximum cvidence for a subsequent rigorous and searching connoisseur who would like to improve on my text In a few places, where the readings arc improved upon or cmended, the requisite data are given in the ſoot-notes All the additions, in one or the other Ms, arc included in the critical text If the passages in P and J arc obviously alternatives, one is adopted in thc text and the other is relegated to the foot-notes Further both the Mss, J and P, are so closely and compactly written that it is hard to distinguish prose and verse In the prose matter, the placing of dandas is not uniform in both in short, it is highly irregular in P I have adjusted them to suit the mcaning and context Whercier a shorter pausc was nccdcd, cnumcration was to be indicated, a vocatic was to be separated (after the last vocative, if there are many words in that case), I have put a conma The object is to help a clearer understanding and bring better force in conversation Single or double inverted commas are used to mark out direct statements or thoughts Hypliens arc used to scparate words in a compound expression, but if there is uncertainty or slesa in any expression, they are not introduced if the initial consonant of the following word is phonctically changed, the lyphen is hesitatingly used in such cases The vcrscs are not numbered, but for referential purposes the lines are numbered (1, 3, 6 ctc) on cach page, and the fool-notes Inic a reference to these lines Going from line to linc, one can casily delect for what portion there is a variant reading Whenever both the Mss put numbers for cnumcrated topics, they are retained in the constituted text Tlic Whiole text is continuous, and there are no chapters or prakaranas for rcfcrential conscnicncc and for ncat presentation (rather than necessarily at appropriate conierts) thic matter is divided inio paragrapits in somcu frat an arbitran manner. 1 ·18 KUVALAYAMÁLA 4 THE KUVALAYAMĀLĀ AND MODERN SCHOLARSHIP It is necessary and interesting to review the studies of modern scholars in connection with the Kualayanālā mainly with reference to some of its significant passages The attention of modern scholars was attracted towards this work only after the Ms P (No 154 of 1881-82) was secured for the collection of Mss of the Government of Bombay, then belonging to the Deccan College, Poona, and now in the Bhandarkar Oriental Research Institute, Poona 1 In the Jaina Granthavalı” there are references to the Prākrit Kuvalayamāla of Uddyotanasūri and Sanskrit Kualayamālā of Ratnaprabha, the sources being the Brhafmppankā and the Deccan College lists The Ms of the former in the Deccan College (KANTIVIJAYAJI ?) and of the latter in Cambay and Ahmedabad are mentioned The attribution of the Kualayamálā to Indrasuri is based on a wrong reading in an extract given by P PETERSON from the śāntmāthacarita of Devacandra The Kuvalayanālā-hathā, a stylistic Sanskrit digest of the Prākrit work of Uddyotana by Ratnaprabhasūri (c middle of the 13th century A D), was edited by Muni CHATURAVIJAYA from three Mss and was published in 1916 4 The prastāvanā (in Sanskrit) of this volume introduces most exhaustively, for the first time, the earlier Prākrit work of Uddyotana quoting its significant extracts from the Poona Ms which correspond to the following passages in this edition, p 282, 1 6 to the end of § 432 omitting a few verses jamdāmı savia-sıddhe 10 (pan) vayāmi, p 173, 1 31 to p 174, 1 6, p 1, 11 2 to 8, and p 3, 1 14 10 A bare outline of the story is indicated, and significantly enough it is stated that Haribhadra, who is styled as bhava-vraha, is earlier than Uddyotana and not at all a contemporary of Siddharsı, the author of the Upamıtıbhava-prapaſcā-katha The extracts given in this Introduction attracted the attention of various scholars who used some of these references in their studies It was in 1916, the Kävya mimūnisã of Rajasekhara, edited by C D DALAL and R A SHASTR) was published, and in its notes were given some extracts from the Kualajamālā, based on the Ms P and corresponding to our text, p 3, 1 18 to p 4,7 2, which attracted the attention of some other scholars, towards the Kuvalayamālā 1H D VELANKAR Jinaratnakośa p 94 (Poona 1944) gives reference to KIELHORN III, A list of the third collection of Dr KICLHORN known as Collection of 1881-1882 Dr PK GODE kindly informs me that the entry regarding Ms No 154 of 1881-82 stands thus (p 207) '[Name] Kuvalayamals (in Prakrut) (Author] Uddyotanasuri, leaves 183 slokas 10,000, No 154 of 1881 82' 2 Published by Sn Jaina Svetambara Conference, Bombay 1909, pp 222 "A Fifth Report of operations in search of Sanskrit Mss in the Bombay Circle, Bombay 1896, p 73 + 6n1-Jaina Atmānanda Sabha, Bhavanagar 1916, No 54 A revised and critical edition of this text is included in this volume • Gaekwad s Oriental Series, No 1 Baroda 1916, p 124 of the Re-issue, Baroda 1934, pp 204 5, 3rd edition Baroda 1934 *N PREMI Padmacantam (Bombay 1928), Intro P 2, A N UPADHYE Annals of the BOR I., XIV, 1 11, D 62, also the Varangacanta (Dombay 1938), Intro pp 9 10 p 4, 1 14 ·INTRODUCTION 19 MUNIRAJ SHRI JINAVIJAYA read a paper (in Sanskrit) at the First (Al-India) Oriental Conference (Poona 1919) on 'The Date of Hiribhadrasūri'i It is an exhaustive paper which scrutinises the views of earlier scholars, lists the works attributed to Haribhadra, enumerates the traditional sources for his biography, and takes up for discussion the traditional date, AD 529, assigned to him, Siddharsis (AD 906) reference to him as me dharma-prabodha-karo guruh and consequent conclusion of H Jacobi that Haribhadra was a senior contemporary and guru of Siddharsı JINAVIJAYA shows that Gargarsi was thc guru of Siddharsi and correctly interprets the latter's reference to Haribhadra It is in this context that he quotes the Kuvalayamālā (p 4,1 2) and reaches the conclusion that Haribhadra, the author of Samarāditya-kathā could not be later than AD 778 Then he studies the various references from Haribhadra's works, quotes an extract from the Kurala, amāla (corresponding to p 282, 1 6 10 / 20) from the Ms P, and assigns Haribhadra to AD 700-770 In the appendix, the chronological relation of Haribhadra with Sântaraksita, Dharmottara, Mallavadi and Sankara are indicated The Brhattippanıkā is an old valuable list of Jaina works prepared in Sam 1440 (-57), ie, A D 1383 by some Jaina monk acquainted with the Mss-collections at Pattan, Cambay and Broach etc (but not Jaisalmer) It was used by the compilers of the Jaina Granthāralı, noted above ll is published (based on the Ms, three to four hundred ycars old, belonging to the collection of Śrī Käntivijayajī Jaina Jñānamandıra, Baroda) by MUNI JINAVIJAYA? Therein the references to the Kinalayamālā (p 10) stand thus 320 कुयलयमाला प्रा. सु. [सं (?)] ८३० वर्षे उद्योतनस रिया १३००० । 321 कुवलयमाला स रत्नप्रभसूरीया ३८९४ । Catalogue of Manuscripts in the Jain Bhandars at Jesalmere, compiled by C D DALAL and cdited with Introduction, Indexes and notes on Unpublished Works and their Authors by L B GANDHI was published in 1923: It presents the entry of the Ms of the Kualay amālā in this manner (p 27) 229 TUTTHIET of faig (TIJİMT) at 254 leaves 23 x 24 Col ---इति कुवलयमाला नाम सकीर्णकथा . सवत् ११३९ दातु (आम) यदि ? रविदिन लिखितमिदं पुस्तकम् । In lus Sanskrit Intro and its notes (pp 42-43) Pt GANDHI gives some bits of information about this work (possibly based on the extracts from the Poona Ms quoted by the Editor in the Introduction to the edition of its Sanskrit digest by Ratnaprabha published from Bhavanagar and noted above), especially quoting references to Uddyotana by Ratnaprabha and Devacandra 1 Separately issucd.pr 1-23, in the Jaina Sihitya Sani odhala Granthamili, Poona Jarna Suluna Sam'odhakal 2. Supplement pp 1-16, Poona (1920") see also ibidem 1, 4, rp 157-58 *GOS, No XXI, Central Library, Baroda 1923 PETERSON, in his fifth Report, already noted abovc, gayc an extract from the Sunfinitha canla of Dcracandra (San 1160.10, AD 1103) Fractift Taf TT TT TT I P ·20 KUVALAYAMÁLA H JACOBI completed his edition of Haribhadra's Samaräiccakahā, Vol 1, Text and Introduction, in 1926, and in his Introduction (pp 11 & 111), while reviewing the earlier discussion and accepting the revised date of Harbhadra (c 750 AD) as proposed by MUNI JINAVIJAYA in his paper presented to the First Oriental Conference, Poona (1919), he discusses the exact date of the completion of the Kuvalajamālā as specified by its author, ascertaining it as 21st March, 779 AD There is an exhaustive essay in Gujaratı on the Kualayamāla by JINA- VIJAYAIP Giving an outline of the Jaina narrative literature with pointed reference to certain works of which the Taramgavai of Pādalıpta and Sama. rāiccakahā of Haribhadra are introduced in details The controversy about the date of Haribhadra and the latest conclusion are reviewed Then follows an account of the Kinalayamālā based on the study of relevant sections from the Mss from Jaisalmer and Poona, especially the Praśastı portion (§ 430, with variants of P noted in the foot-notes) which is translated into Gujarati with valuable explanatory comments on some of its references to Toramāna, Pavvaiyā, Jābalipura, Gupta etc Pt L B GANDHI edited three Apabhramsa works of Jinadattasūri, a senior contemporary of Hemacandra, in the G, OS in 1927 As an appendage to his Introduction (in Sanskrit), he has added a well-documented essay (in Sanskrit) on the Apabhramsa language He explains incidentally the background of Prakrit, its relation with Sanskrit and the nature of Ardhamāgadhi In the context of the discussion about Desībhāsās, he has introduced in details the Prakrit Kuvalayamālā and has quoted a number of passages from it, from the Jaisalmer Msº (giving reference to its palm-leaves) corresponding in the order they are quoted to our text (p 89, f no] p 282, 1 19 to p 283, 1 6, [p 90, कुवठयमाल ब्व महा कुवलयमाला कहा जस्स | Pt GANDHI reads Imdha for tmda and suggests suha for mahā, Prabhacandra (A D 1277) refers to the Kualayamala thus gefferuu च दाख्यो गुरुभ्रातास्ति तम्य म । कथा कुवल्यमाला चक्र पृङ्गारनिभराम ॥ XIV 89 That only shows how the original reading dakkhınna indha was not correctly understood 1 Bibliotheca Indica, Work No 169, Calcutta 1926 2 See Jaina Sahırsa Samsodhaka III, 2 PP 169 94 Poona Sam 1983, 1e, AD 1927, also Vasantarajata Snarakagrantha Ahmedabad 1927, its English summary by A S GOPANI in Bharatja Vidya II, 1, Bombay 1940 3 The photographs of the Jaisalmer palm leaf Mss which are described above were used for the present edition There appears to be another set of these photographs in the Ouental Institute, Baroda about which my friend Dr B J SANDESARA, Director, O I, Baroda, writes to me thus (21 2 1961) 'A photo copy of Kualayamula (O I No 13163) is available in our Miss Collections There are 54 photographs 15' x 12' size each Eight leaves are included in the first photograph and 10 in the last one The photographs were taken in 1927 at Ahmedabad The colophon of the photo-copy agrees with that of the Jaisalmer Ms of your printed edition AM GHATAGE Narrative Literature in Jaina Maharestti, Annals of the BORI, XVI, 1-11, p 34, N C MEHTA, Jaina Record on Toramana, y of the Bihar & ORS XIX, 1928, Toramana ykayaha Jaina ullekha, Jaina Siddhanta Bhaskara, XX, 2, pp 16, Arrah 1953 LB GANDHI Apabhraméa kävyaira), GOS XXXVII, Baroda 1927 6 As noted above, a photo-copy of it is already there in the Onental Institute, Baroda ·INTRODUCTION 21 In his paper f.n): p 282, 1 4 to I 18, (pp 91-94), p 152, 1 21 top 153,1 12, [P 91, fnl'p 4, ll 11-14, p 281, 11 22-25, p 281, / 26 to p 282, 1 3, (pp 97-98] p 71, Il 1-8, (pp 104-7] P 151, 1 18 to p 152, 1 17, [pp 108-9] P 55, 11 10-21, (p 109] p 63, il 18-25, [P 110] p 47, 1 6 [p Ibid], P 59, 7 5 He has added his Sanskrit chāyā and minor comments here and there it is he who published, beside the prasasta verses (already published by MUNI CHATURA- VIJAYA and MUNI JINAVIJAYA) a number of extracts from the Jaisalmer Ms of the Kualayamālā Some of thesc passages are really important, and as such they have attracted the attention of some scholars The Paiśācī dialect has been of great interest for scholars,' and A MASTER, who wrote a paper "The Mysterious Paišāci" was obviously attracted by the Paisacī passages in the Kin alayamālā a detailed acquaintance with which he came to have from Pt GANDHI's Introduction noted above 'An Unpublished Fragment of Parśāci' he gives not only a critical text (based on J and P) of the Paisacī passage (along with the photo-prints of the relevant Icaves of J) corresponding to our text, p 71, 11 7-26, but also presents a tentative translation accompanied by grammatical and other notes He continued his studies on the Kmala, amūlā, in two more papers 'Gleanings from the Kuvalayamala Kaha ',' Nos I and II In the first he has presented his critical observations on three fragments (corresponding to the printed text, p 63, il 16-26, p 47, 6, p 59,1 5 ) and specimens of Eighteen Deśa-bhāsās His linguistic notes are interesting in the second he has critically studied (adding grammatical notes) the specimens of prose Apabhramsa and contemporary Middle Indian mixed with Sanskrit, especially the passages corresponding to the printed text, p55, 1l 10-21 p 151, 1, 18 to p 152, 1 17 This is prefaced with a few general remarks on the author etc and concluded with an excursus on the Jarna Katha Lately, F.B I KUIPER, Leiden, in his paper 'The Paišācī Fragment of thic Kuvalayamālā', has re-edited and published at A Master's instance the Paišici passage from the Kuala, amālā (corresponding to the printed text, p 71, II 10-26) It is prefaced with a thorough grammatical analysis of the dialect and followed by English translation and notes, both explanatory and textual, which are very helpful to understand certain knotty points in the text Ho has glen a block-print of the page from thc Ms P containing that pissage A N UPADHYŁ Parsica Language and Literature, Annals of the BORI, XXI. 1-11, pp 1-37 Journal of the RAS 1943, 2171 * Bulkenin of the SOAS XII, 3-4, London 1948 Bulletin of the SOAS, Kirt, 2 and tu, 4 London 1950 $ Indo-Iramion Journal I, 3, pp 229-40, The Hague 1957 ·22 KUVALAYAMĀLA S THE KUVALAYAMĀLĀ. A CRITICAL STUDY 1. CONTENIS or Titr KUVALAYAMĀLA fi Author's Introduction) INTRODUCTORY MANGALA, HUMAN LIIT AND ITS ORECTIVES In the opening mangala, to begin with, the author directs salutations to Rsabha, the first Tīrthahara, with poctic references to some events in his career, secondly, to Mahavīra who could not be shaken in his meditation cven by the tempting appcals of the charming scasons prompted by (god) Samgama, thirdly, to the rest of the Jinas; and lastly, to the Tirtha which enlightens the souls, which enables some of them to attain Liberation, and which is sacred even to the Jinas The souls, under the pressure of passions and previous Karmas, plunge into liells, thence they pass through various species of sub-human beings, and then, through some punya, they are bom as men with a perfect body and in a good family with the acquisition of this rare human birth, one should pursue the human ends which are three dharma, artha and kāma, and to these is added moksa as well by some They could be graded thus Kāma is adhama, Artha is madhyama and Dharma is uittama, and it is through dharma that all others, including nokşa, are achieved A wise person, therefore, should persist in the practice of dharma which is variously presented with different deities and by different teachers, but the one preached by Jinendra is the best Dharma which is constituted of dāna, sila, tapas and bhūianā The first Tirthakara himself practised these precepts, and is thus an example for others Due to want of necessary wealth, moral rectitude and physical strength, the first thrce are not practicable for all, therefore, the words of Jina should be understood and bhāvanā should be cultivated Even in the midst of the wicked, who are out for scandalısıng the meritorious and merits, we should make our life fruitful by glorifying the merits of Jina, Śramana and supuruşa with this object in view, a narrative is being presented (Pages 1 1-3 15, *1 2-*2 15) EARLIER AUTHORS, TYPES OF KATHAS The earlier great poets have presented many a narrative (for details, see below), but the range of subject-matter being infinite, this one also is being presented There are five varieties of the Katha sakola-, khanda-, ullapa-, parihāsa- and sara-hathā, and besides, there could be samkırna-katha as well which combines the characteristics of all these this is being presented here It is miscellaneous with varied poetic embellishments, metrical forms and compositional patterns It is composed in Präkrit, with marahatthayadesi descriptive pattern, almost a pure sahala-kathā, in which are introduced tāpasa, jind and sartharāka, but just out of curiosity, in the mouth of various characters Sanskrit, Apabhramsa and Paisācī passages are introduced Being endowed with the merits of various narratives, with amorous sentiment, with well-arranged sub-plots and with the exposition of various arts and branches of knowledge, it has become a samkirna katha Katha is again of three types dharman, artha- and kāma-kathu Though this is primarily a dlarma kathā, it has become samkirna in-as-much as it has all the characteristics and has embraced the topics of artha and kama Here are narrated activities ·INTRODUCTION 23 of worthy men; and here one can learn what is dharma and adharma, what is kārya and akārya, and what is luta and ahta This dharma-kathā is of four faccts aksepin, pleasant or catching, }iksepii, unpleasant or distracting, sameda-jananī, leading to knowledge or enlightening, and nirieda-jananī, leading to detachment or renunciation Minds of men should first be captivated by catching topics, secondly, they should be disillusioned, thirdly, they should be enlightened or made to know the real nature of things, and lastly, they should be made to renounce the world that is the way how five hundred robbers were induced by that self-enlightened [ Kapıla) to accept the life of self-control and renunciation Topics connected with love-matters are welcome to the extent to which they are conducive to the adoption of religious life (Pages 3 18-5 13, *216*226) AN OUTLINE OF THE STORY Dāksinyacıhna composed this Narrative Structure (katha-sarīra) which is great on account of the acquisition of Samyahtva and in which friends carry out their mutual obligations and attain Nirvana How Kuvalayacandra was born and was carried away by a god, his former associate, how he met the lion, the monk and the god in a lonely forest, how he heard the past lives of all the five from Kevalın, how they acquired samyaktva, practised austeritics, and werc consequently born in hcaven, how, after enjoying heavenly pleasures, they were born in the Bhārata-varsa, how they did not know one another but were enlightened by the omniscient Teacher, and lastly, how they adopted renunciation, practised penances and attained Liberation, being free from Karmas all these topics are covered in this composition, which has been elaborated thus by the author through the grace of (Hr7-] deratā who suppled its clues to him (Pages 5 14-524, * 2 26-34) DISCOURSE on DURJANA and SAJJANA The author starts his narrative in a grandiose style, but halts to present a discourse on durjana and sajjana The former's weaknesses are effectively sketched with various similies often with double meaning A poet should go on with the work on hand despite the wicked and their scandals, like a lofty elephant ignoring the barking dogs As contrasted with him the various merits of a sayara are depicted, and it is the sajjana who is the hope and support of worthy poets (Pages 5 25-73; * 2 36-39) 11 Ponce Kuralayacandra his Horse Flies) KNG DRDIAVARAIAN AND QUEEN PRIYANGUŚYANA OF VINĪTĀ In Jambūdvīpa, in Bharatavarsa, to the south of Vaitadhya and in between Gangå and Sindhū, there is the Madhya-desa (described 77-12) at the centre of which stands the town Vinītā (described in details, $$ 14-7) There ruled a king, Drdhavarman by name (described, $ 18), he had a loving qucen (described, $ 19) Priyanguśyāmā, and he spent in her company many happy years (Pages 7 4-9 17; *31-32) Tur MĀLALA PRINCE MAHTNDRA BROUGIIT AS A CAPTI\E: One day, when the king was sented in the inner assembly along with the queen and a few chosen ministers etc, Susena, the Sibara princc, just returned from a successful military operation against the Mālava king Though wounded, lic narrated in a trum. pliant mood how the army of the enemy was routed, lion the war-spoils were ·24 KUVALAYAMĀLA captured, and how a gallant prince of five years was arrested and brought there The king and qucen affectionately welcomed that prince, Mahendrakumāra, who entered the hall with remarkable self-confidence, but soon he was overpowered with feelings, making all the dignitaries shed tears at the moment Not satisfied with the various explanations of the ministers why the prince, though seated on the king's lap, started shedding tears, the king asked Mahendra himself the reason of his deep sorrow. The prince explained his sad plight that he should have been scated on the lap of an enemy The king at once expressed to him that there was no more enmity and that the prince was his veritable son He gave the prince his necklace and formal presents, and he also told the ministers to look after the prince in such a way that he would not remember his parents and that he would become a son to himself who had no issue (Pages 9 18-11 14, *333. *5 3) THE QUEEN PINING FOR AN ISSUE On getting a confidential report that the queen Priyanguśyāmā--apparently there being none of the five reasons (11 256) on account of which ladies get angry-was out of her mood and was not attending to her daily routine, the king went to her apartment and found her m the Anger-chamber (kopa-grha), quite out of temper He inquired why she was angry, and he wanted to know from her the specific reason of her anger which even added a little charm to her face The queen told him that the cause of her remorse was that, unlike the mother of Mahendrakumāra, she had no son, and consequently, she was angry with the king She was told by the king that she was indiscreet and that the fulfilment of her desire was beyond human power Then she appealed to him to solicit a boon from some deity Quite lovingly he pacified her with the assurance that he would secure divine favour at any cost, by offering the oblation of his own flesh to Távara, by sacrificing hus head to Katyāyanī etc , and she felt quite happy In this context, he took into confidence his ministers who greeted his decision, stressed the need of a son in every respect, dissuaded him from taking any risk for his life, and advised him to solicit the favour of the Kula-deratā, Rījyalaksmī, seeking her boon for a son, which idea the king approved (Pages 11 15-14 3, *54-* 6 14) THE KING PROPITIATES AND GETS A BOON FROY KULA-DEVATĀ Then on an auspicious day, the king offered oblations to the town-derties, gave gifts to mendicants, fulfilled the desires of the poor, and entered the desagrha, He offered worship to gods and goddesses, spread a layer of flowers on the pavement, took his seat (now all alone), offered (with folded hands) lavish prayers to Rājalaksmī referring to the various aspects of her personality, and urged her either to give audience to him within three days or accept his head He sat there for two days recounting her merits third day, when he was about to sever lus head for an offering, his hand (with the sword) was miraculously held bach, and the goddess appeared before him in full womanly bloom and glory He saluted her She smiled at his rash impatience when he appealed to her eſſecti cly and with self-respect, she blessed hum with a boon that he would have an outstanding son and disappeared (Pages 14 4-15 14, * 6 15-38) in a proper form On the ·INTRODUCTION 25 ALL-ROUND SATISFACTION AND QUEEN'S DREAM INTERPRETED Returning from the temple, the king took his meals in a happy atmosphere, and then he conveyed to his ministers the details of the boon received by him, to their great satisfaction He went thereafter to the apartment of the queen who, on hearing about the boon, received it as a great blessing The happy day passed, and there followed the cvening and moonlit night (graphically described 1526-16 5) Early in the morning, the queen woke up after seeing in her dream the Moon clung to by a garland of highly fragrant llies (kın alaya mālā), and when she modestly conveyed the same to the king, he assured her that this was quite in consonance with the boon of the Deity and that she has conceived a son She considered herself highly blessed The king entered the assembly attended by many mantrın, mahānarendra, malāvira, inaliūraidya, malñbrūkumana, mahākari, malūsenāpati and mahāpurohuta There were courtezans, some reciting in Präkrit, some in Sanskrit, some knowing Apabhramsa and many others skilled in different branches of knowledge (the list is interesting 16 23 f) in that assembly all the kala, kautuka and vijñāna were represented The expert decision on the interpretation of the dream was that the qucen, as blessed by the divine boon, will have a great son and that the kuralayamāla represents his beloved attached 10 him from an earlier lıfe (Pages 15 15-177, *639 * 7 25) A PRINCE BORN and DULY NAMED KUVALAYACANDRA Carrying the chuid and living in a happy atmosphere, the queen grew in her grace morc and more, and her longings of pregnancy were more than fulfilled to her satisfaction The effects of the growing child were apparent on her body (17 16f), and at a highly auspicious moment, she delivered a fine male child The palace was flushed with manifold festive talks (described § 44) A blooming maden broke the happy news to the king and received rich presents from him There was a royal directive for the celebration of birth-festivities which were duly carried out wsth great eclat and entertainments (described 18 11-31) Ordered by the king, the Astrologer interpreted the planetary influence etc at the moment of the prince's birth; and prophesied (from the astronomical data) that the prince would become either an Emperor or an Emperor-like king On a specific enquiry from the king, the astrologer enumerates the rās's (zodiac signs) and gries their gunas (fruits, conspquences) in the context of the birth (details given, 1912 ) on the authority of Vamgäla jāsaga of Vamgäla-rısı The king duly honoured the astrologer, and enjoyed drinks (described 20 28 f) and mcals So the days passed On the 12th day he decided, in consultation with malā brālmianas, that the prince should be significantly called Kuvalayacandra, and also by a second name Srīdatta (Pages 17 8-21 6. * 7 25. * 8 28) PRINCE'S EDUCATION Fondled by fisc maids, the prince gradually grck making all fiappy by his activities of childhood When he was eight years old, he was duly entrusted to a lchlúcūrja under whom hc Ired in a lonely place, not visited cien by his parents, and mastered various arts till lie was tsche After finishing the course, the teacher led fum to the king who hcartily welcomed him, with all the more joy, on laming that the prince was so gified by naturc thui hardly any instruction was necessary for hum The teacher cnumcricd the scienty.tuo kalās (22 1-10) already mastered by the prince and also those in ·26 KUVALAYAMĀLĀ and expression which he had special proficiency The prince had developed well, both in body Then he went to the apartment of his mother who heartily embraced him and kissed on the head, he called on other queens as well who all greeted him with good wishes (Pages 21 7-233, *8 29. *96) PRINCE ON THE HORSEBACK CHARMING TO ALL As directed by the king, the prince, then, accompanied him to the horse ground or face-course where horses were to be tested for different purposes, and there, the horse-keeper gave for riding different horses to different persons Pavanīvarta to the king, Garudavāhana to Mahendrakumāra, Udadhikallola (described in details 23 12-19) to Kuvalayacandra, and so on Inquired of by the king, the prince explained to him that there were eighteen breeds (23 22-4) of horses of wluch he would describe the colour, marks etc of a few only (2325 to 249) Saying that he would hear further details at leisure, the king rode his Pavanāvarta, the prince his Udadhikallola, and their feudatories started on their respective conveyances all of which crowded the palace-ground by their march (described 24 191) and then gradually proceeded along the royal road When the prince reached the heart of the town, ladies, in a disturbed state (described 24 30f) took their positions here and there (25 8-10), making various remarks (25 12-15) to have a glimpse of the prince whom they gazed at with eyes full of passionate affection (2521-32) and about whom they discussed with complimentary references that he was superior even to Narāyana, the full moon, Puramdara, Isvara, the sun and Kumāra (26 1-14) They were captivated by the personality of the prince, and all their activities and demeanour (described 26 15-27) showed that their minds were out of gear The prince passed through the bazaar and reached the race course where stood the entire troop The king drove his Pavanāvarta and the prince his Samudrakallola, well, the latter overtook the former to the jubilation of the entire gathering (Pages 23 4-271, *9 7-31) PRINCE (WHO ATTRACTED THE CYES OS YANY), FLOWN BY THE HORSE, MEETS A SIGNIFICANT TRIO, THE SAINT FROM WHICH PROMISES TO EXPLAIN THE MYSTERY OF THE HORSE AS WELL AS THEIR CAREER As the prince was being greeted with victory, the horse flashed towards the south and flew up in the sky (description of the ground below etc 27 7-9) Struck with wonder by its behaviour, he decided to test whether it was some god by striking it with a knife, before it reached the ocean When he gave a heavy stroke on its belly, it fell dead, the prince too came down, and, while he stood still puzzled over the riddle whether it was a horse or a god, he heard an anonymous voice greeting him with his name and directing him to go towards the south to find something unprecedented As he proceeded, he reached the great Vindhya forest presenting manifold scenes and situations (described 27 28 to 28 19), one of which, which most surprised him, was that birds and beasts, well-known for their natural antipathy, played together (28 22-27) With a little thinking, he realized that in the vicinity there must be some great saint of benign influence A lutle ahead. under a Vața tree he saw a monk, emaciated with penances but ablaze with lustre, an embodiment of dhanna and an incarnation of upasama (described 29 7-9) 'To the left of the monk, he saw a great person of divine appearance (dnjāhāram malāpurusam), an embodiment of all that could be handsome ·INTRODUCTION 27 (described 29 11 20), and to the right, he saw a Lion, terrific in appcarance but quiet in temper (described 29 21-24) These three seemed to the prince as the veritable quintessence of dharma, artha and kama As great saints are gifted with divine knowledge, the prince wanted to know from this great saint who the horse was and why he was carried away etc The great monk welcomed him with dhorma-labha, the divya-purusa stretched his right hand decked with jewellcd bracelet to grect him, and the lion too received him suitably The prince responded with all modesty The great saint assured him to enlighten him on his questions The prince sat there before the saint in a receptive mood, when the latter started his religious sermon In this Samsāra the souls wander in a chaos of relations and reactions (details given § 66) The gale of sin whirls round this Icaf of soul in this mountain-thuckct of worldly existence The souls alone are responsible for all that they have done, and all others are really others Like children playing with sand-structures on the shore, the ignoramuses are deluded by various attachments in life it is all hollow Whatever is experienced by us on account of 1) krodha, anger, 11) mānu, vanity, I) māyā, deceit 1x) lobha, greed, and v) moha, infatuation will be narrated ending with the episode of the prince being carried away by the horse (Pages 27 2-31 2, *9 31-*116) (111 Dharmanandana Biographies of Five Souls ) MINISTER VĀSAVA TAKES KING PURANDARADATTA TO TIE PARK, FULL OF VERNAL GLORY, THEY PAY RESPECTS 10 DHARMANANDANA WHO DISCOURSES ON SAMSARA etc In thc Vatsa country (described 31 3-18), in the town of Kausāmbī (described § 68), there ruled a king Purandaradatta by name (described 31 33-32 8), and he had an able minister in Vāsava who was endowed with Samyaktva (described 32 9-15) One day, on his way to the temple of Arhat for worship, the minister Vāsava was presented with a bunch of mango-blossoms by the gardener Sthāvara who reported to him, first, the advent of spring, and secondly, the arrival of the preceptor Dharmanandana (with his disciples) in the garden, but received in return, firstly rebuke from bis master for his unjustified sequence in reporting the events, and secondly, a good reward Afterwards, Vasava called on Purandaradatta, presented him with the same bunch of mangoblossoms, and requested him that they might personally witness the vernal glory of the park in the forest (described 33 5-13) In the park, they enjoyed the charming sight of trees, creepers and flowers attended by swarms of bees-all bathed in vernai beauty Intending to pay respects to Dharmanandana, who was haiting on a dry spot in the garden, the minister led the kiog there under the pretext of seeing the Asoka tree planted by the latter as a prince There they saw a multitude of monks some of whom were studying different Angas (enumerated by names), logic with five or ten limbed syllogism (34 20) nimutta, Joni-pähuda ctc, and some were very much emaciated on account of penances In the midst sat the preceptor Dharmanandana gifted with fourſold knowledge ($ 73) On being inquired of, the minister duly introduced the monks and the Preceptor to the king, and as proposed by the minister, who offers a prayer (359 12), the king joined him in offering obeisance to them both of them were ·26 KUVALAYAMĀLĀ which he had special proficiency The prince had developed well, both in body and expression Then he went to the apartment of his mother who heartily embraced him and kissed on the head, he called on other queens as well who all greeted him with good wishes (Pages 21 7-233, *8 29-*96) PRINCE ON THE HORSEBACK CHARMING TO ALL As directed by the king, the prince, then, accompanied him to the horse-ground or race-course where horses were to be tested for diſſerent purposes, and there, the horse-keeper gave for riding different horses to different persons Pavanavarta to the king, Garudavāhana to Mahendrakumāra, Udadhikallola (described in details 23 12-19) to Kuvalayacandra, and so on Inquired of by the king, the prince explained to him that there were eighteen breeds (23 22-4) of horses of wluch he would describe the colour, marks etc of a few only (23 25 to 249) Saying that he would hear further details at leisure, the king rode his Pavanāvarta, the prince his Udadhikallola, and their feudatories started on their respective conveyances all of which crowded the palace-ground by their march (described 24 19f) and then gradually proceeded along the royal road When the prince reached the Jieart of the town, ladies, in a disturbed state (described 24 30f) took their positions here and there (25 8-10), making various remarks (25 12-15) to have a glimpse of the prince whom they gazed at with eyes full of passionate affection (2521-32) and about whom they discussed with complimentary references that he was superior even to Nārayana, the full moon, Puramdara, Isvara, the sun and Kumara (26 1-14) They were captivated by the personality of the prince, and all their activities and demeanour (described 26 15-27) showed that their minds were out of gear The prince passed through the bazaar and reached the race-course where stood the entire troop The king drove his Pavanavarta and the prince his Samudrakallola well, the latter overtook the former to the jubilation of the entire gathering (Pages 23 4-271, *97-31) PRINCE (WHO ATTRACTED THE EYES OF MANY) FLOWN BY THE HORSE, MEETS A SIGNIFICANT TRIO, THE SAINT FROM WHICH PROMISES TO EXPLAIN THE MYSTERY OF THC HORSE AS WELL AS THEIR CAREER As the prince was being greeted with victory, the horse flashed towards the south and flew up in the sky (description of the ground below etc 27 7-9) Struck with wonder by its behaviour, he decided to test whether it was some god by striking it with a knife, before it reached the ocean When he gave a heavy stroke on its belly, it fell dead, the prince too came down, and, while he stood still puzzled over the riddle whether it was a horse or a god, he heard an anonymous voice greeting him with his name and directing him to go towards the south to find something unprecedented As he proceeded, he reached the great Vindhya forest presenting manifold scenes and situations (described 27 28 to 28 19), one of which, which most surprised him, was that birds and beasts, well known for their natural antipathy, played together (28 22-27) With a little thinking, he realized that in the vicinity there must be some great sunt of benign influence A stile ahead, under a Vati trce he saw a monk, emaciated with penances but ablaze with Justre, an cmbodiment of dhanna and an incarnation of upasana (described 29 7-9) To the left of the monk, he saw a great person of divine appcarance (dnjākāram małtāpuruşam), an embodiment of all that could be handsome ·INTRODUCTION 27 (described 29 11 20), and to the right, he saw a Lion, terrific in appearance but quiet in temper (described 29 21-24) These three seemed to the prince as the veritable quintessence of dharma, artha and kāma As great saints are gifted with divine knowledge, the prince wanted to know from this great saint who the horse was and why he was carried away etc The great monk welcomed him with dharma-labha, the dnija-purusa stretched lus right hand decked with jewelled bracelet to greet him, and the lion too recensed him suitably The prince responded with all modesty The great saint assured him to enlighten him on his questions The prince sat there before the saint in a receptive mood, when the latter started lus religious sermon In this Samsāra the souls wander in a chaos of relations and reactions (details given 866) The gale of sin whirls round this leaf of soul in this mountain-thichet of worldly existence The souls alonc are responsible for all that they have done, and all others are really oiliers Lihe children playing with sand-structures on the shore, the ignoramuses are deluded by various attachments in life it is all hollow Whatever is experienced by us on account of 1) krodha, anger, 11) māna, vanity, 111) mājā, deceit 1V) lobha, greed, and v) moha, infatuation will be narrated ending with the episode of the prince being carried away by the horse (Pages 27 2-31 2, *9 31-*116) [11! Dharmanandana Biographies of Five Souls) MINISTER VASAVA TAKES KING PURANDARADATTA TO THE PARK, FULL OF VERNAL GLORY, THEY PAY RESPECTS TO DHARMANANDANA WHO DISCOURSES ON SAMSARA etc In the Vatsa country (described 31 3-18), in the town of Kausāmbī (described § 68), there ruled a king Purandaradatta by name (described 31 33-32 8), and he had an able minister in Vāsava who was endowed with Samyaltva (described 32 9-15) One day, on lus way to the temple of Arhat for worship, the minister Vasava was presented with a bunch of miango-blossoms by the gardener Sthāvara who reported to him, first, the advent of spring, and secondly, the arrival of the preceptor Dharmanandana (with his disciples) in the garden, but received 10 return, firstly rebuhc from his master for his unjustified sequence in reporting thc events, and secondly, a good reward Afterwards, Vasava called on Purandaradatta presented him with the same bunch of mangoblossoms, and requested him that thcy might personally witness the vernal glory of the park in the forest (described 33 5 13) In the park, they enjoyed the charming sight of trccs, crccpcrs and flowers attended by swarms of bees-all bathed in vernal beauty Intending to pay respects to Dharmanandana, who was balting on a dry spot in the garden, the minister led the king there under the pretext of seeing the Asoka tree planted by the latter as a prince There they saw a multitude of monks some of whom were studying different angas (enumerated by names), logic with five or ten limbed syllogism (34 20) nimitta, Joni pākuda etc, and some were very much cmaciated on account of penan In the midst sat the preceptor Dharmanandana gifted with fourfold knowledge (73) On being inquired of, the minister duly introduced the monks and the Preceptor to the king, and as proposed by the minister, who offers a prayer (35 9 12), the king joined him in offering obeisance to them both of them were ·28 KUVALAYAMALA 1 biessed with dharmalāblia The Preceptor welcomed them along with others who arrived there and saluted him The king wondered why the preceptor, so gifted as he was, had taken to renunciation The preceptor started his discourse on the nature of samsāra which itself is an enough cause for renunciation Не continued how hinusā of various types committed through passions and different pretexts leads to hells where the door himself has to suffer (35 24 to 366) The hells are full of tortures (described <$ 75-78) as preached by the omniscient, even in the various subhuman species there are many miseries (described &$ 79-80), the human birth, with its advantages, is not without its pitfalls and pangs (described &$ 81-82), and the birth in heavens too has its limitations (described $$ 83-84) This was in reply to the thoughts in the mind of Purandaradatta who received some instructions on virtues and their cultivation (43 23 f) and was taught how the words of Jina would rescue one from the misery of Samsāra and lead to eternal bliss The minister Vasava was told that the cause of wanderings in this miserable Samsāra consists of krodha, māna, māyā and lobha (and also molia) which are defined (44 17-21) and the four grades (anantānubandlī, apratyäklıānājarana, pratjākhyānāvarana and samjvalana) of which (44 22 to 45 37) are illustrated (Pages 31 3-455, * 11 6-* 134) ANGER--BIOGRAPHY OF CANDASOMA Anger leads to mental unbalance whereby one kills even one's brother and sister, as seen from the career of this angry looking man seated here, Dharmanandana continued, which deserves to be heard In the settlement Ragadā by name (described 45 17-20), close to Kañcī, the capital of the country of Kāñcı of Dravidas, there lived a poor twice-born Susarmadeva His eldest son was Bhadrasarmā, who, due to his naughtness in childhood and illtreatment of other boys, came to be called significantly Candasoma, the one seated here The parents married him to a suitable girl and, leaving to him the responsibility of the house, we on a pilgrimage to the Ganges His beloved Nandınī reached the bloom of youth and thus attracted the eyes of the village youths Candasoma grew jealous of her, though she was chaste of character, with the advent of the autumn (described 46 5-8), a party of actors reached that village, and Haradatta, the leading may ahara, arranged a show for which the whole village was invited When people started going thuher, Candasoma, equally eager to attend the show (to which his brother too had already gone), started worrying about the safety of his blooming beloved, whom he entrusted to his sister Srīsomä, and went to the show Despite Nandini's warning, Śrisomā also went to the show There in the audience (ranga), Candasoma heard amorous whisperings of a couple, and from an indirect mention of the word canda, he suspected that his beloved had come with her lover to the show He got a timely hint from a song, and, burning with anger, he went home and waited hidden behind the door with a stick to strike bis wife on her return As the show was over by this time, both his brother and sister returned home, and mistaking them for the suspected couple, he hit them both who fell dead Hearing the noise, Nandini came from inside and pointed out to him what havoc he had made He was full of remorse, started lamenting over the past, and decided to immolate himself on their funeral pyre (893) ·INTRODUCTION 29 Next morning he took their bodies to the crenation ground When he was about to jump into the flames, pcople held him back The learned Brāhmanas assured him with inconsistent diagnosis and prescriptions that there was prāya- Sautta for purification from such sins He was asked, at last, to quit the house, distribute the property among Brāhmanas, and go clean-shaved and abegging to various tīrthas He was thus being misguided He came here full of Varrágya and wanted to know further bow he could be free from sin Dharmanandana told him that one must reap the fruits of one's Karmas any way, he was advised to practise penance and adopt the code of virtues (49 15-18) When Candasoma's Karmas were sufficiently quietcd, he was duly given dīksā by the preceptor (Pages 45 6-49 21, *13 5-*152) 2 VANITY-BIOGRAPHY OF MANABHATA Dharmanandana continued that niāna (pride or vanity) brings mental torture and leads to all sorts of ruin A vain person loses all sense of discriminination, and cannot save his parents and beloved from dying This is seen from the career of this vain-looking person, seated here, which deserves to be heard To the north-east of the beautiful town of Ujjainī (described, 50 10-19), right in the heart of Mālava-deśa, in the Avanti-janapada (described 503-7), there is a nich village Kūpavandra by name There lived an old royal Thakura K setrabhata by name, who had fallen on cvil days, and his son was Vīrabhata whom he loved more than his life for their service, the king of Ujjainī, gave them the above village Due to old age and exacting active war service Ksetrabhata remained at home, Virabhata attended the kms, and in due course Saktibhata (the son of Vīrabhata) continued the service Sahtıbhata was highly vain, haughty and given to luxuries, so he came to be known as Mānabhata in the princely order One day, Mānabhata found that his seat in the Durbar of hing Avantivardhana was occupied by a Pulinda prince, who apologetically explained that this would not be repeated He took offence, gave urech, lessly a fatal stroke of his sword on the prince's chest, and ran from the Durbar to his village His father advised him to quit the country for safety He sent his father bag and baggage to the bank of Narmadā, and staying behind with vanity, he faced the Pulinda forces which he defeated Though heavily wounded in the battle, he joined his father, camped in a fortified village and spent his time comfortably (described 51 29-34) One day, as a part of the spring sports, the village youths agreed among themselves to sing about one's beloved while playing on the swing Mānablata happened to praise a darkısh beloved (52 13-15) wherefore his fair wife, who was present there, felt ollended, and she was so much humiliated and irritated by her friends that she dashed homewards in the dark crening (described 52 27-30) with a decision to die She entered her bed-roam, prepared a ndose for lier nech, appealed to the Lolapālas (53 6 9) that her husband behaved lilc this despite fier fastlıſulness to fum, and hanged herself In the meanwhile, Manabhata came there and could rescue her before the breath was gone After a little con crsation with her, he realized that he was misunderstood by her He tried to convince her about his innocence and, holding his sanity in abeyance, cion full at her ſect, but without any clicct on her who remained quite silent. His vanity surged up, and in sheer disgust of her frailly, hc leſt home to sec ·30 KUVALAYAMALA how she reacts Then she felt repentant, and, telling her mother-in-law about it, she rushed after him His mother, and after her, his father followed them Seeing his beloved behind him, he decided to test her attachment for him Reaching the village well, he dropped a big stone in it and hid himself behind a tree The noise of the falling stone gave her the impression that he had jumped into the well, and she followed suit as a true wife should do, the mother-in-law also followed her, and even the wairior, Virabhata, saw no other alternative than to jump into the well Mānabhata saw the whole episode, but repentance came on him too late, and he started lamenting (106) over his cruelty and ungratefulness Finishing their obsequial ceremonies, he started on a tour with a view to meeting by chance some preceptor who would purify him of that sin At Mathură he heard a colloquial conversation in the camp of disabled and diseased destitutes, and got the clue that a dip in the confluence of the Ganges would wash him of his specific sins He has arrived in Kauśambi with that idea The purity of mind accompanied by penance and rules of good behaviour would wash the sins and not a dip into the Ganges etc Hearing this, Mānabhaſa sought further light and guidance from Dharmanandana who preached to him the fourfold steps (samyaktva, jñana, tapas and samyama) and finally initiated him duly in the order (Pages 49 22-56 10, *154. *18-3) 3 DECEIT-BIOGRAPHY OF MAYADITYA Dharmanandana continued that māyā (deceit) is abominable, and a deceitful person behaves crookedly to the ruin of his reputation, wealth and friends This is illustrated by the career of this treacherous looking person, seated here, which is worth hearing There is a village, Sālıgrāma, to the south-west of Vārānasî (described 56 26-30) in the territory of Kası (described 56 21-25) In it lived a Vaśya, Gangāditya, who was poor, ugly, socially abominable, morally heinous and full of treachery wherefore he was unanimously nicknamed and addressed by all as Māyāditya ( here he is) He developed friendship once with a rich local businessman Sthānu who, being essentially of good nature and despite warnings from others, responded affectionately Somehow their contacts grew, though hypocritical on the one side and sincere on the other Though they basically differed on the ways of earning wealth (57 16 17 and 24-26), they decided to go to Daksınāpatha for suitable business, and duly reached the town of Pratisthāna By trying their hands at various trades, each one could earn, to his satisfaction, five thousand, and they decided to convert each one's cash into five precious stones for the safety of a distant journey They packed those ten pieces in a dirty rag, dressed themselves as friars (58 2-3) on a pilgrimage, and travelled on abegging One day Sthanu, when he went to the market for provisions, entrust. ed the package of ten precious stones to Mayāditya, who, however, prepared a similar package of ordinary stones with a view to running away with the former Later, when Mayāditya ran away, giving one package to Sihanu, he found, after covering a long distance, that he had duped himself by bringing with him the package ordinary stones He decided to meet his friend and mend matters to his advantage Sthanu with all his innocence and goodness started searching for his friend in sorrow One day, being quite tired, he halted for the night in a temple where the song of a Gūrjara (593) way-farer gave him ·INTRODUCTION 31 Both of some consolation and courage He proceeded homewards deciding to give helf of the jewels to his friend's successors in the family Just then, to his joy, there arrived Māyāditya who, in all hypocrisy, narrated a fictitious tale of his lonely adventures how he was arrested as a thief and detained there, how, under the guidance of a maid servant, he escaped the fatal ordeal of being offered as balı to a goddess, and how he came over here, ever yearning to meet him them crossed the river Narmadā, but missed the way and entered a thick forest (described 60 15-24) In the terrific heat of summer (described 60 26 to 611) this straying through that awful jungle was a torture for them As the package of jewels was slipping down from the loins, Sthānu requested Māyāditya, to the latter's satisfaction, to take it They reached an ancient Vata tree, and close by there was a deep well with no means in the vicinity to take out water Māyāditya thought that there was an opportunity for his wiched plans He requested Sthānu to see at what depth the water was there in the well that he might prepare a suitable creeper-rope Whule he was doing it, Māyāditya puslied lum into the well luckily he fell into the water, with little hurt to his body On account of his innate goodness, he could not convince himself that his friend Māyāditya had pushed him into the well While Māyāditya was, on the other hand, feeling joyful at the prospect of having all the ten jewels for himself, a party of robbers headed by Sabarasena overpowered him, tool the jewels, and threw lum bound-alive in a thicket On their way, one of the robbers wanting to take out water from that well saw Sthānhu inside, and, under orders from his master, took him out safely They all wondered at his goodness, credulity and respect for his treacherous friend, and handed over to him the five jewels of his share, warning him, however, to be at a distance from a friend like that Sthānu searched out his friend, bandaged his wounds, and shared equally those five jewels Māyāditya felt remorse now, and decided to cater fire to cxpiate his sin of treachery towards a friend The village elders in their colloquial language (63 18-26) analysed his sin, and the chief among them asked him to dip in the Ganges and die there fasting for washing the stain of his sup On his way he has come here When he sought further light and guidance, Dharmanandana advised him to scck shelter in the words of Jina, and finally gave him dilşā seeing that his Karmas were sufficiently quieted (Pages 56 10-64 13, * 185-21 15) 4 GREED-BIOGRAPHY OF LOBHADEVA In the village Uccasthala (described 65 1-2), situated to the south-west of Taksasılā (described 64 28-35) in Uttarapatha (in the Madhyama-hhanda to the south of Vaitādhya, in Bhärata Varsa, in Jambūdvīpa), there ined a sārılmāha's son, Dhanadeva, s'adra by birth, who spent his time with other súrtha äha youths As he was highly grccdy, deceitful and avaricious of other's wealth, he was nicknamed Lobhadesa by which he became vcll-known Lobhadeva told his father that after all the family scalth Was there, but he wanted to increase it by trading in Daksinapatha Thc horses, conveyanccs ctc of the caravan scrc ready His father indicated to him the possibic dangers and instructed lum in tactful behaviour to suit an emergeny (65 15-19) Ile reached Diksinäpatha and camped at Sopārala with an old Sreşhın (guild-head, banker) In due course, he sold horses and carned ·32 KUVALAYAMÁLA enormous wealth As it was the custom in the Native Traders Club (desiya- Tani) a-melt), he went there with his host to narrate his experience and receive the formal presents (gandha, mālya and tămbila) Local traders started talking about their respective adventures how different commodities brought them great profits It was disclosed that neem-leaves could secure precious stones in the Ratnadvīpa, but the journey to it was full of risks, of course, risks and gains go together The gains of Ratnadvīpa captivated the mind of Lobhadeva who proposed to Bhadrasresthin that they might sail thither for trade The latter advised contentment to him, but he was firm in his adventure with which alone goes Laksmī (66 18-24) Bhadraśresthın narrated to him his past experiences, but at last agreed just to accompany him who alone would be the bhāndapati, the master of the merchandise They arranged their fleet, and duly started on an auspicious day (described 67 1-7) After a rough sea journey, they reached the Ratnadvīpa After trading profitably there, on their return journey, when their ship, full of exchange-commodities, reached the mid-sea, that avaricious Lobhadeva, fearing that Bhadrasresthin would be his partner on reaching the shore, took him to the ante-room under some pretex, cruelly pushed him into the sea, and raised a cry of accident, rather too late He pretended to jump into the sea to meet his friend, but the sailors dissuaded him, and that suited him well Dying there under the waves, Bhadraśresthin was reborn as a Rāksasa in the Vyantara region, and, when he reviewed his death, he realized how wicked it was on the part of Lobhadeva to have pushed him into the sea like that His anger flared up, and he decided to ruin the fortunes of Lobhadeva there he developed a fatal gale which made all the inmates of the ship nervous, and they began to seek divine grace The Rākşasa reminded Lobhadeva of his wickedness and tossed that ship up and down (described 69 1-7) till it was smashed to pieces Lobhadeva, however, floating precariously with a plank touched Tarāds īpa almost unconscious. The cool breeze refreshed him But he found himself in the hands of some fierce-looking persons whose apparent hospitality he could not understand They fed him fat, chopped his flesh and took his blood, and then they healed his wounds with special medicine This was repeated every six months, and his blood and flesh were used for alchemical experiment (69 24-28) Alter twelve years like this wnat remained oi 'nım was a skeleton One day while he was yearning for death with his body chopped like that, he was picked up by a giant bläranda bird which was attacked in the sky by another for this prcy, with the result that he slipped down from its beal, fell in the ocean, and, suffering a good deal, reached eventually the shore covered with forest (described 70 16-18) When he was comfortable in that forest, a lovely spot reminded him of gods and their previous merits, of hell and sins leading thereto, and of his ingratitude to Bhadrasreşthin He was overcome by remorse for his sin of having killed his friend, and wanted to purify himself with these thoughts, he fell asleep When he woke up, he heard a catching conversation which was neither in Sanskrit (described 71 1-3), not in Prähnt (described 71 3-5), nor in Apabhramsa (described 73 5-7) but in Paišācí in which the Peśācas ncrc discussing as to what was a fine spot Their decision was that the strean of the filer Ganges was attractive, and the sin of a friend's murder could be washed off therc ·INTRODUCTION 33 He proceeded towards the Ganges On his way he has come here, and is now eager to know what to do further It is only the practice of austerities and the cultivation of religious virtues that can remove the sin In due course, with the pressure of hus passions subsiding, he was given dīksā by Dharmanandana (Pages 64 14-72 17, *21 17-*24 30) 5 INFATUATION-- BIOGRAPHY OF MOHADATTA Dharmanandana continued that moha (infatuation) unbalances the mind, dislodges the sense of discriniination, and leads to all-round ruin This is obvious from the career of this handsome person, scated liere, who never understood what is right or wrong, and it is worth hearing A stern king Kosala by name ruled in Kośala (described 72 34-73 2) the capital of Kośala (described 73 30-34) Prince Tosala was his worthy son who moved freely in the town One day he saw a beautiful girl behind the latticed window of the Banker's palace, he gazed at her with passionate affection, and she responded favourably When it grew dark (described 73 16 18), he cquipped himself properly and managed to get into her private apartment where she was all alone (73 22-24) With stealthy steps he closed her eyes from behind, 115 touch thrilled her, and she could identify who he was The gallant prince was about to leave her, respecting her fidelity to chastity, but she detained him on account of her surging passion She was, she disclosed, Suvarnadevā ( deví), beloved daughter of the local banker Nanda and his wife Ratnarekhā She was married to Hardatta, son of Visnudatta Her husband went to Lankāpuri for trade, some twelve years back, and nothing was heard of him This unfortunate separation had made her restless, and the passion of youth was surging up beyond restraint In a despondent mood, when she wanted to commit suicide, she saw the prince from the window, and their eyes responded favourably She wanted him to behave in such a way that she suffered no humiliation in the family for her immorality Esther he should be hier lātha (whom she would follow), or slic would dic, saying this, shc cmbraced him They spent many happy nights together thus, and she became pregnant The scandal was wluspered all round and reached the cars of Nandaśresthin who reported the matter to king Kobala for investigation that his daughter, though guarded, was being molested by somebody The king ordered his minister to bchead prince Tosala who was found guilty of this crime The minister, accordingly, led thc prince to the cremation ground, but, hesitating to kill lum, asked him to disappear anonymously to an unknown place. The prince ran for safety and began to serve as a common man under king Jayavarman at Pāfaliputra Suvarnades cime 10 Inow, while she was spending her time in humiliation and anxiety, that the prince was beheaded by the minister on account of lier She managed to Icasc homc and flew from the town. and could join a caravan bound for Pafaliputra Due to her physical disability, she lagged behind, missed the track, and started trending her way, full of suffering and fear She wept and walled, and she fell unconscious, when it was might fall (described 75 21-28) Coming back to her scnscs, slie was at the end of her wils in that dead of night The period of pregnancy was full and in that hopeless and helpless condition, she fave birth to twins, a girl and a boy on whom now she loolcu for support and ·34 KUVALAYAMÁLA shelter (76 7-10) She decided to live looking after these children somewhere Round the boy's neck she died a coin with prince Tosali's name, and round the girl's neck another with her own nanie She wrapped up the babies with the two ends of her upper garment, left them there, and went to a nearby stream for a wash In the meanwhile, a hungry tigress, just delivered, came in search of prey and picked up that garment with packings of children dangling at both the ends As it crossed the road, Vijainī to Pāļalıputra, the girl dropped down on the road unnoticed by it She was picked up by a messenger of Jayavarman who entrusted her to his issueless wife to her joy, and she was named Vanadattă and grew at Pātalıputra The tigress, carrying the boy on the way to its den, was hit dead with an arrow by prince Sabarasimha (attached to king Jayavarman) who had come for hunting He picked up the lovely-looking boy, and his wife consecrated him as her regular son naming him significantly Vyāghradatta They came to Pāšalıputra where the boy, as he grew, was nicknamed by his companions as Mohadatta The disappearance of the babies shocked the mother who burst into lamentation The steps of the tigress gave her a little clue, following them she reached the house of an ābhiri (a cowherd's wife) who sheltered her like a daughter, and then, going from village to village, she soon reached Pāšalıputra, where, as luck would have it, she was employed in that messenger's house, as a maid servant, to nurse Vanadattā, her own daughter whom she did not recognise Vanadattā grew into a lovely maiden easily captivating with her glances the youths of the town During spring, on the day of Madana-trayodasī, when she had gone for the festival in the park with her mother etc , she was seen by Mohadatta who significantly binted his passion for her, and she also responded quite favourably (77 22-26) Suvarnadevā also grasped the situation, but asked her to come there again to meet him after the festival Vanadatta went home, and remained plunged in the pangs of separa- One day, on her way to the park, Vanadattă was seen by Prince Tosala whom Suvarnadevā (who was escorting Vanadatta) could not recognise, nor did he recognise her, for obvious reasons Tosala fell in passionate love with Vanadattā, and resolved to win her hand at any cost He followed her to the park, and, finding an opportunity, asked her, with naked sword in hand, either to accept him or be a prey to his sword Suvarnadevā and others on the spot were terrified, and raised a hue and cry Hearing that, Vyāghradatta (ie, Mohadatta) rushed on the scene and encountered Tosala There was a duel between the two in which Tosala met his end When Mohadatta took nervous Vanadattă aside for love-sports, some unscen voice announced to him that it was unworthy of him to enjoy his own sister, in the presence of bis mother, and that, too, after killing hus father He could find out that a monk of divine knowledge, who was there in the vicinity, had announced this On inquiry, the monk explained to Mohadatta that Tosala was his father, Suvamadeva his mother, and Vanadattā, his sister Mohadatta felt remorse for his ajñāna, ignorance, and consequent sin for which he wanted expiation The monk prcached to him religious virtues and austerities which would duly lead him to liberation Mohadatta wanted to accept dikşā, but the monk, being a căranasramana, could not give it to him As directed by him Mohadatta came to tion ·INTRODUCTION 35 Dharmanandana, and with his Moha quieted now, recensed dikşā from him (Pages 72 17-80 32, *24 32- *2940 in this context the Sk text glorifies the mount Satrunjaya) A DISCOURSE ON FIVE PASSIONS Dharmanandana continued his discourse to minister Vāsava that these five passions (krodha etc) delude the soul which, then, is driven round in samsāra they should be kept under control, or, if in operation, made ineffective (a detailed discourse 81 4 to 827) Purandaradatta and Väsava took leave of the monks and entered the town (Pages 81 1-82 7; *30 1-3) PURANDARADAITA'S EXPERIENCES ON THE ROYAL ROAD AND HIS CURIOSITY ABOUT MONAS' ROUTINE AT NIGHT It was sun-set (described $ 156) followed by the usual movements and activities in different places (described, especially the talks and behaviour of courtezans in their apartments, $S 157-58) After covering the evening routine, King Purandaradatta, whose mind was already affected by Vairāgja, was curious to see anonymously what really the monks did at this time He changed his dress suitably (84 8-25), and started at a time when the activities of monks and courtezans were diametrically opposite ($ 160) As he procceded he learnt on the way how an irritated beloved was tricked by her companions into heightened love towards her husband whereby his passion was tickled (85 3 to 862) He came across a monk on the road practising penance and standing undisturbed like a statuc, and he felt grcat respect for his hidden glory (86 3-21) He escorted a daring and devoted woman rusling in the dead of night to lier lover whom she meets on the way, to the joy of both (8621 to 87 10) He crossed the city-wal with a miraculous flight (ud) 11- şıptan karananı) and reached the spot in the park occupicd by Dharmanandana whosc ascetic pupils were occupied, as professed, with a variety of religious rouline, especially study and meditation (87 20-27) He heard Dharmanandana discoursing to the newly ordained fisc monks (Candasoma etc) on the party of human birth and of the adoption of the tchgion of Sma therein ($ 165 ), and it occurred to him 10 practise tlus religion after enjoying worldly bencſits which arc cqually rare Reading his mind, Dharmanandana denounced the worldly benefits as worthless, by narrating the parable of Kāumbarī fruits (Pages 82 8-88 29, *30 7-33) Tur Paradli Or KĀUMBARĪ FRUITS Three ship-wrecked persons (corresponding to three kinds of souls (abhavja, kāla-blava and rar-hşana bhaija) Tcachcd by chancc a longly island (human birth) wherс they could find Ihree tuckets (houses) with Lūumbart plants ( = klomcn, wies) to the fruits of which they were very much attached When some sailors ( religious precep fors) canic to their rescuc, onc vould nor late the place at all, the second said that he would golnict, and the third immcdiately accompanied them Thic first 5175 irrcuocably entangled in the worldly temptations, the second lingered : little as a houscholder, and the thurd immediatcly renounced the world for altaining coral bliss (Pages 88 30 90 20 +30 34- *31-39) (llore thic Sinshrit text adds thc Vrata-dfsfinta ("31 40-433 30) A morcluani wants to let the ability of his four daughiers-in-11x in managing the housthold Publicis le gives them cach fivc grains of nice with instructions 10 return them ·36 KUVALAYAMÅLA when he wants them. The first daughter-in-law throws them away thinking that the granary is full and live grains can be picked up and given any day The second one thinks alike but eats them The third one preserves them in her ornament-cashet The fourth one plants and reaps the harvest over and over again for five years The Merchant gives the meanest task to the first two in the house, the third one is made a treasurer, and the fourth, the Manager of the family affairs The best discíple is he who not only preserves the Five Mahāvratas (which correspond to five rice particles) but also propagates them for the benefit of others) (The Sanskrit text adds ſurther the story of Vinīta (*33 40-*39 3) along with a discourse on Vinaya (*33 32-9) Vinīta, lying as a child in a field, was found by Visavākya, of bad speech, he grew up worthily, and he was recognised as a Sresthin by king Harsa Once, during the famine, an old man, an old woman and a youth became his dependants In a battle against Jitārı of Campā, he had to run for life On the way, he saved a deer being hunted to death by king Ppthvīcandra of Ksmatılaka who was pleased to appoint him as a minister His earlier dependants also joined him Vişavakya, who had accepted dikṣā, went to Vinita's place, but could not accept food there Vinita was advised by Teachers that he should be above attachment and was thus enlightened on the path of religion by a detailed discourse (*36 1-*38 7) When he wanted his father to stay on the Teachers enlightened him that Visavākya was only his guardian, and his father, mother and brother were working as attendants in his house He went home and duly respected them he became famous for his vinaya Once he wanted to give some specific medicine to a monk, but as hus wedding was at hand, it was forgotten He remembered it at the moment of wedding He felt sorry and repentant for it He left the bride to be wedded and rushed to the monk to give the medicine By virtue of this superior bhāvarā, he attained omniscience ] REPENTANCE AND RENUNCIATION PANACEA AGAINST SINS Candasoma and others were ready to practise all that, but their sin was pricking in their heart, against which the sovereign remedy was, they were advised, repentance with renunciation The king was much impressed by the integrity of the monks, his mind became very much inclined to religious life, and, quietly offering salutations to Dharmanandana from a distance, he returned to his palace by midnight for rest (Pages 90 21-91 8, *394 9) PURANDARADATTA BECAME A SRAVALA With the dawn (described 91 9-13) announced by bards, the king woke up, finished his morning duties, came, along with his minister, to the park, and paid respects to Dharmanandana, who, he could realize, was aware of his arrival earlier night and of his thoughts He accepted, as he was not able to renounce worldly attachment, the srāvaka-dharma consisting of twelve tows founded on samjahtia (91 21-22) The king and the minister learnt that the monks were to go away that day, they paid respects to and hoped to meet them agun, and they returned to the town (Pages 91 8-30, *39 9-20) MUTUAL AGREEMENT BETWEEN THE FIVE The five monks (Candasoma etc) were very much attached to each other, and they started leading a rigorous ·INTRODUCTION 37 As a part religious life Once Candasoma, the eldest of them, was requested by others to bestow samyaktia on the rest, if circumstances were favourable, in the next birth; and they agreed to enlighten one another subsequently (Pages 91 30 92 9; *39 21-27) LOBHADEVA'S CAREER IN SAUDHARMAKALPA Lobhadeva died a pious death, and was born in the Saudharmakalpa (described § 171) in the Padma-vimāna (described, the details of birth etc $ 172) where he was looked after by heavenly attendants (described 93 14 8) and possessed celestial prosperity He is called Padmaprabha there, and on reflection, he recollected his past and how he was born as a god He saluted Jina and the religion preached by him of the routine, he reached the bathing pool (described 94 15 24), and enjoyed water-sports with nymphs there (described 94 24-32), he wore a pair of celestial garments and reached the temple of Padmaprabha, there were many images of precious stones (described 95 6-10) He offered worship there and solicited for samjahtia He opened the book and read therein prayers to the Pancaparamesthin and the religious duties prescribed for laymen and monks ($ 177) Thus he lived happily there (Pages 92 9-963, *39 27-30) FOUR OTHERS TOO REACH SAUDHARMALALPA Likewise, after some time, Mānabhata also was born as Padmasāra, Māyādulya as Padmavara, Candasoma as Padmacandra, and Mohadatta as Padmakesars in the same Vimāna They were friendly to each other and recollected their earlier agreement (Pages 96 3-10, *39 30-36) DHARMANATHA'S SAMAVASARANA Consequent on Dharmajinendra develaping omniscience, there was a gay rustle (96 10 15) in the leaven, and the seats of gods suffered a tremor Along with Indra, all the gods reached with respect and joy and in a great pomp (96 21-25) his samavasarana in the town of Campå With the assent of Indra, Padmasāra constructed the Samavasarana, the audience-hall of Dharmanatha, with its walls, gates, weils, prāti ārzas etc ($ 178) Various beings, with no antipathy between them and in a peaceful order, took their seats, and Dharmanātha, from his prominent position, began to preach to all of them, who clearly understood him in their respectic medium of cxpression (sia-başajā) the seven Tattias, the nature of Jīva, its relation with the body and Karmic matter, its libcration from them, the samāra and the Causes of it, moksa and the means of it, etc ($ 179) On an inquiry from the Ganadhara, Dharmanatha disclosed that thic tiny wild Mouse (which attracted thic attention of all on a reference being made to it), seated there, would be the first in the audience to reach Libcration He narrated its biography to satisfy the curiosity of the gathering (Pages 96 10 99 13, *39 37-*41 40) The BIOGRAPHIE OF THE WILD MOUSE King Kosala attached the encamp. nicht, Vindhy 21 Isa, its ruler Mahendra being killed in the fray, the queen Tara ran for life taking with her the cight-ycar bos, Tárūcandra, and reached the town of Bhrgukaccha where she inci nobody She met on the road tuo nuns w210 hindly led her to the praiarin7 in the monastery who, struck by hier dignifcd demeanour and knoning her tale, sheltered her as a daughter, and, in duc course, as a remedy against her plight, adused her to submit the boy to the Acarya, Sunanda, and accept renunciation in their midst, ulicrcby the misery of sausāra ·38 KUVALAYAMALA would be terminated Tărăcandra, who was duly initiated in the order, could not reconcile hus mood with the intensely rigorous discipline of the monastery ($ 182) but envied the free life of the wild rats, he was born as a god after an accidental death, and then he was reborn as a wild sat on account of the earlier dana for which there was no due atonement. As a rat, he enjoyed various pleasures in the company of his mates, has now arrived in this samasasarana and recollected his past, and, therefore, is all remorse about his carlier behaviour A soul with right ſaith never incurs fresh bondage of tiryag-āyus, but just experiences the earlier one In due course, the rat will die a pious death with mental resignation, be born as prince Mitrakumāra (son of Mihilla =Maithila and his queen Citrā), be enlightened by a clairvoyant monk, and then soon be liberated as anta-krt Kevalin All of them fondled the rat in appreciation of its happy prospects (Pages 99 14-102 12, *41 40- *44 24) FIVE COVIER AND SET UP MEMORY-CLUE At this stage, on an inquiry from [Lobhadeva> ] Padmaprabha, the revered one explained that they all (five) were bhavya, would easily attain enlightenment, and get liberated in the fourth birth (their next births being duly indicated) They consulted together, realized the difficulty of mutual enlightenment, requested (Mohadatta>] Padmakesara (who was the last to leave heaven) to enlighten them, by way of memory clue, they all prepared their counter parts (1 c, images resembling them) in precious stone, buried them at the spot where the (Candasoma > Padmacandra>] Lion was to be born in the forest, and put a stone on it to mark out the spot They all returned to heaven (Pages 102 13-1032, *44 25. *455) SAGARADATTA AND HIS ADVENTURE [Lobhadeva >] Padmaprabha was reborn at Campā as Sāgaradatta, son of the banher Dhanadatta and Laksmī, and, in due course, was wedded to Śrī One day, on the autumnal full-moon night, Sāgaradatta gave a gift of one lakh to an actor for his subläsıta He took a hint from the taunt that his munificence was based on ancestral wealth, he determined to earii seven crores within a year, and failing this to enter fire, he left on the door of his house a record to that effect, and he started from home towards the prosperous South He reached the town Jayaśrī, on the southern shore (described 104 8-12) When, tired with long journey, he sat brooding under a tree on the various alternatives of earning wealth, he observed a mālura tree, having secondary pāda or trunks (spread round) which indicated, as studied by him in the lore of mining (khanya tāda, details given), that there was wealth below By digging, as advised by the voice of deities prayed 10, he took a handful of silver pieces (and the rest of the treasure disappeared) which would bring seven crores for him He entered the town An old merchant was very much pleased with his efficient salesmanship, welcomed him at his place, and offered his lovely daughter to him in marriage Sagaradatta explained to him hus objective, and taking necessary merchandise, started to a distant port in Yavanadvípa, where he earned more than seven crores While returning, on account of a mighty gale, the ship went to the bottom of the sea Somehow he reached Candradvīpa (described 10621), and he satisfied his hunger with various fruits As he moved about, he heard a voice which he ascertained to be that of a lovely girl who was about to hang herself to death He loosened the creeper-noose 1 ·INTRODUCTION 39 on her neck, she came back to consciousness, and, on an earnest inquiry by him, she started narrating her tale to hum (Pages 103 3-107 15, *455- *47 11) THE GIRL IN DESPAIR INTRODUCES HERSELF TO SAGARADATTA I am the daughter, freely grown up, of a wealthy banker, Mahādhana, from Śrītunga, situated on the southern shore While sleeping on the terrace, I was kidnapped by a Vidyādhara to find myself awake in the forest Captivated by his form, I offcred myself to him Even before he accepted me, another Vidyadhara, with sword in hand, appeared on the scene, both of them attacked each other and fell dead in the encounter I was aghast and plunged in sorrow, and in that helpless mood, I attempted suicide' (Pages 107 16-108-14, *47 12-38) SAGARADATTA REBUKED, REMINDED OF HIS DUTY AND REACHES HOME Sāgaradatta told her about his ship-wreck and the consequent breach of his solemn resolution Both of them decided to seek grave in fire and duly jumped into the flames of a burning bamboo-thicket Lol the flames were turned into lotus-flowers, and there came a god in his Vimāna The god (Padmakesara) rebuked Sāgaradatta for his cowardly act, reminded him of his glories in lcaven, and requested him to possess seven crores (in the form of jñāna, samyakta and five mahāvratas), enjoy pleasures (as the Karmas would have it) and then accept ronunciation He took Sāgaradatta and the girl into the Vimāna, put (wentyone crores there, led him to the town of Jayatunga where he married both the girls, and then finally took them all to Campā (Pages 108 15-109 28, -4738- *48 19) SAINT SÄGARADATTA REVICWS TIIE CAREER OF THE REST, KUVALAYACANDRA ENLIGHTENED, AND THE LION BORN AS GOD The god reminded Sāgaradalta of the rest of his dutics and returned to heaven Then I ( - Lobhadeva > Padmaprabha > Sāgaradatta > now Saint), in due course, accepted renunciation under Dhanadatta I developed clairvoyance I could visualize the career of my four colleagues. Candasoma > Padmacandra is born as a Lion in the Vindhyas, Mānabhata > Padmasāra is born as prince Kuvalayacandra, son of king Drdhavarman in Ayodhyā, Māyāditya > Padmavara is born as Princess Kuvalayamālā, the daughter of king Mahāsena of Vijaya in the South Our mutual promise to bestow samjakna was recollected God Padmalesara conferred with me, and we planned to enlighten the rest It is adversity that males one receptre of Religious enliguenment So I reached the spot where Candasoma > Lion dwelt God Padmalesara possessed your horse and brought and left you here in a miood of frustration That is how you ( -- Kuvalayacandra) happened to be here, and you can see here the counterparts of the four in precious stones which should serve as mementos Hearing all this, Kuvalayacandra dc.cloped right faith and was prescribed the duues of a householder, as his Karmas would have it he resolved to respect only the Jina and the Sidhu, and not to kill even an enemy who is unarmed, running away and meci in words Attending to all this, the Lion too was enlightened It accepted fasting and remained intent religious virtues You (=Kuvalayacandra) will marry Kuralayamala by completing the verse hung publicly, and (M10hadatta > Padmahcsara) will be born as your son As it was a fit moment, Kuvalayacandra whispered sacred syllables into the car of the dying Lion, which, after death, became a god (Pages 109 29-112 1; +48 19. *50 12) ·40 KUVALAYAMÁLA [ 19 Kuvalayacandra's Journey to the South ] KUVALAYACANDRA WORSHIPS JINA IN TUE VINDHYA FOREST: Then Kuvalayacandra proceeded to the South crossing the Vindhyan peaks, spotted with camps of wild tribes and presenting various scenes (described 112 3-25) By the time he reached the Vindhyan forest, the summer set in, and its effects on the forest, on the animals, on the town ladies were obvious (described § 197) The mid-day heat was oppressing to one and all He was very thirsty, and from the appearance of elephants arriving there he could infer the presence of a lake which he soon reached to his great joy Being aware of dietectic rules (reference to Āyuhśāstra, 114 22-8), he did not drink water at once He rested for a while, and then enjoyed a hearty bath there Thereafter, he had his thirst and hunger quenched with water and lotus fibres and stalks While in search of fruits and flowers, he saw in a bower an image of Yaksa crested with a pearl-statue of Arhat or Jina, to his great dismay and heightened reverence He bathed, worshipped the Jina, offered prayers, and prostrated himself in salutation (Pages 112 2-115 15, *50 12.40), KUVALAYACANDRA MEETS KANALAPRABHA IN THE TEMPLE At this juncture there was an upheaval in the lake, and there emerged from it a lovely maiden, attended by a little girl To save them from embarrassment, Kuvalayacandra hid behind the statue They were surprised to see the Jina lately worshipped by somebody, and it was inferred with justification that the worshipper must be a great man They duly offered their worship, and started singing chapadt lines, attracted by which Kuvalayacandra disclosed himself complimenting them for the fine recitation The prince and the Yakşa-kanyā greeted each other as co-religionists, and were very much eager to know mutually introduced himself, and then she narrated her biography to satisfy her curiosity (Pages 115 16-116 33, *50 41- *51-18) RATNA- OR JINA-SEKHARA'S BIOGRAPHY AND KANAKAPRABHA'S GIFT OF MEDICAL COIL TO KUVALAYACANDRA In the town of Makandī (described 117 1-5), there lived a Brāhmana couple, Yajñadatta and his wife Savitrī, quite ugly in appearance They had thirteen issues of which the last was (Yajna-) Soma, on whose birth there occurred a terrific famine extending over twelve years and with devastating results (described 117 13 21) The town of Mahandī was in utter desolation The Brāhmana family became extinct, but Soma, however, survived as a destitute, in utter misery He was a Brāhmana in name only and was about sixteen, when the famine was over Remorseful about his fruitless life and miserable plight, Soma decided to leave Māhandſ and migrate to some other territory He reached the Vindhyan forest by summer (described 118 16-24) Losing the trach, and wandering nervously all alone, oppressed by thirst and hunger, he reached a lake (118 28-30), There he took bath, drank water, and chewed lotus-stalks While in search of frunts, he saw in a bower the pearl image of Adinātha, the like of which, he remembered, he had seen in Mākand, and felt great respect for it Full of devotion, he surrendered himself to Jina and resolied to remain there ever worshipping Adinātha's feet In course of time, he died of colic, and, as he breathed his last with his eyes devotedly intent on the face Rsabha jina, he was born in the region of The prince ·INTRODUCTION 41 Ratnaprabhā as a glorious Yaksa, Ratnasekhara by name, among the Vyantaras who are of eight classes Yaksa, Räksasa, Bhūta, Pośāca, Kimnara Kimpurusa, Mahoraga and Gandharva He recollected his past and the way he died He developed all the more reverence for Rsabha, he offered cloquent prayers, and he prostrated himself before Jina He explained to his people how he got the fruit of namaskāra to Jina He miraculously projected a pearl-image of himself with Jina on his crest, and the Yaksas called him Jinasekhara Ile directed me, Kanalaprabhā, to worship this image daily, and I have been doing it' Though the prince was content with all that he had sech and experienced, Kanahaprabha insisted on his receiving something from her, and gave him a specific coil of medical herb (ausadli-valaa-viseșa), an antidote against all adversities in the journey He thanked her for the gift (Pages 117 1-120 31, *51 19. *52 35) KUVALAYACANDRA MEETS ENILA AND ROYAL PARROT IN THE HERMITAGE The prince Kuvalayacandra travelled on in the Vindhyan ranges and reached the river Narmada or Reva (described & 206) He crossed it and reached a liermitage, rich in fruit and flower trecs As he inferrcd, it was the residence of a feniale ascetic, Enikā by name, who, with her dignified appearance, arrived on the scene followed by lies retinue of domesticated beasts and birds, among which was prominent a Rāja-kīra (Royal-Parrot) She ran with dismay at the presence of this biped (1 e, prince Kuvalayacandra) into the hermitage, but on receiving some explanation from the Parrot, she duly welcomed him He introduced himself to her, and, as she was a bit bashful, thc Parrot started narrating their biography 10 him 10 satisfy his curiosity (Pages 120 31-122 30, *52-36- *53 18) The ROYAL PARROT INTRODUCES ITSELF "On the bank of Narmada, in the forest Mabātavī, there lived a couple of Royal Parrots, Manıman and his bcloved, in the hollow of a brnyan tree They gave birth to a Royal Parrot (ie, myself) uluch, during childhood, fell into the hands of a young hunter who gave us to the Pallipou from hom u pussed on to Rlygu, the rules of Bhşguhaccha, who entrusted it to Madanamañjarī directing her to train it in all the line arts Soon I, i e, the Royal Parrot, mastcred cverything (including conviction in the words of Jina) and became a Pandita During summer, a saint (formerly the father of Bhrgu), plunged in religious meditation, camc touring to Blirgukaccha and attained Kovala-jñāna On setting the information, Bhrgu and his harem ctc attended on the Kesalın and offered respects I, the parrot, too went there along with the princess and offered prayers At that time, there arried two Vidyadharas, one dressed in blue and the other in yellow Once they went from Vartadhya to Sammeta-sih hara, and thence to Satruſijaya On the way, they saw a losely and digorified marden, in thc forest She did not reply to them. but ran away, almost scared, with the pick of deer And now they wanted to know from the Keralin all about her King Bryglu, too, kas cquaily curious, and so the Kesalin started narrating her biography (Pagts 122 31-124 26, *53 19. *549) Fixa's BIOGRAPJES. Sritatsa ruled at liljiyini (described 124 28-31) Htc had a son, Srīvardhana, and a diughtcr, Srimati Srimail was en in Marriage to Simlia, the son of Ling Vijaya of Vijayapura Simhi was turbulent ·40 KUVALAYAMALA { 14 Kuvalayacandra's Joumey to the South ) KUVALAYACANDRA WORSHIPS JINA IN THE VINDHYA FOREST Then Kusalayacandra proceeded to the South crossing the Vindhyan peaks, spotted with camps of wild tribes and presenting various scenes (described 112 3-25) By the time he reached the Vindhyan forest, the summer set in, and its effects on the forest, on the animals, on the town ladies were obvious (described § 197) The mid day heat was oppressing to one and all He was very thirsty, and from the appearance of elephants arriving there he could infer the presence of a lake which he soon reached to his great joy Being aware of dietectic rules (reference to Āyuhśāstra, 114 22-8), he did not drink water at once He rested for a while, and then enjoyed a hearty bath there Thereafter, he had his thirst and hunger quenched with water and lotus fibres and stalks While in search of fruits and flowers, he saw in a bower an image of Yaksa crested with a pearl-statue of Arhat or Jına, to his great dismay and heightened reverence He bathed, worshipped the Jina, offered prayers, and prostrated himself in salutation (Pages 112 2-115 15, *50 12 40), KUVALAYACANDRA MEETS KANAKAPRABHÀ IN THE TEMPLE At this juncture there was an upheaval in the lake, and there emerged from it a lovely maiden, attended by a little girl to save them from embarrassment, Kuvalayacandra hid behind the statue They were surprised to see the Jina lately worshipped by somebody, and it was inferred with justification that the worshipper must be a great man They duly offered their worship, and started singing dripadi lines, attracted by which Kuvalayacandra disclosed himself complimenting them for the fine recitation The prince and the Yakşa-kanyā greeted each other as co-religionists, and were very much eager to know mutually introduced himself, and then she narrated her biography to satisfy her curiosity (Pages 115 16-116 33, *50 41- *51-18) RATNA- OR JINA-SEKITARA'S BIOGRAPHY AND KANALAPRABHA'S GIFT OF MEDICAL COIL TO KUVALAYACANDRA In the town of Mākandi (described 117 1-5), there lived a Brāhmana couple, Yajñadatta and his wife Savitrī, quite ugly in appearance They had thirteen issues of which the last was (Yajña-) Soma, on whose birth there occurred a terrific famine extending over twelte years and with devastating results (described 11713 21) The town of Mākandi was in utter desolation The Brāhmana family became extinct, but Soma, however, survived as a destitute, in utter misery He was a Brāhmana in name only and was about sixteen, when the famine was over Remorseful about his fruitless life and miserablc plight, Soma decided to leave Málandi and migrate to some other territory He reached the Vindhyan forest by summer (described 118 16-24) Losing the track, and wandering nervously all alone, oppressed by thirst and hunger, he reached a lake (118 28-30). There he tool bath, drank water, and chewed lotus-stalks Whule in search of fruits, he saw in a bower the pearl image of Ādinātha, the like of which, he remembered, he had seen in Makand, and felt great respect for it Full of devotion, le surrendered himself to Jina and resolved to remain there ever worshipping Ādinātha's feet JA course of time, he died of colic, and, as he breathed his last with his ches devotedly intent on the face Rsabha-jina, he was born in the region of The prince ·INTRODUCTION 41 Ratnaprabhà as a glorious Yaksa, Ratnaseh hara by name, among the Vyantaras who are of eight classes Yaksa, Raksasa, Bhūta, Pisaca, Kimnara Kımpurusa, Mahoraga and Gandharva He recollected his past and the way he died He developed all the more reverence for Rsabha, he offered eloquent prayers, and he prostrated himself before Jina He explained to his people how he got the fruit of namaskāra to Jina He miraculously projected a pearl-image of himself with Jina on his crest, and the Yaksas called him Jinasekhara He directed me, Kanakapıabhā, to worship this image daily and I have been doing it' Though the prince was content with all that he had seen and experienced, Kanakaprabhā insisted on his receiving something from her, and gave him a specific coil of medical herb (ausadhi yalaya-visesa), an antidote against all adversities in the journey He thanked her for the gift (Pages 1171-120 31, +51 19. *52 35) KUVALAYACANDRA MEETS ENIKA AND ROYAL PARROT IN THE HERMITAGE The prince Kuvalayacandra travelled on in the Vindhyan ranges and reached the river Narmada or Revā (described § 206) He crossed it and reached a hermitage, rich in fruit and flower trees As he inferrcd, it was the residence of a female ascetic, Enikā by name, who, with her dignified appearance, arrived on the scene followed by her retinue of domesticated heasts and birds, among which was prominent a Rāja-kira (Royal Parrot) She ran with dismay at the presence of this biped (1 e, prince Kuvalayacandra) into the hermitage, but on He receiving some explanation from the Parrot, she duly welcomed him introduced himself to her, and, as she was a bit bashful, the Parrot started narrating their biography to him to satisfy his curiosity (Pages 120 31-122 30, *52-36- *53 18) THE ROYAL PARROT INTRODUCES ITSELF On the bank of Narmada, in the forest Mahātavs, there lived a couple of Royal Parsots. Manimān and his beloved, in the hollow of a binyan tree They gave birth to a Royal Parrot (se, myself) which, during childhood, fell into the hands of a young hunter who gave it to the Pallipati from whom it passed on to Bhrgu, the ruler of Bhrgulaccha, who entrusted it to Madanamañjari directing her to train it in all the finc arts Soon I, 1 e, the Royal Parrot, mastered everything (including conviction in the words of Jina) and became a Pandita During summer, a saint (formerly the father of Bhrgu), plunged in religious meditation, came touring to Bhrgukaccha and attained Kevala jñāna On getting the information, Bhrgu and his harem etc attended on the Kevalın and offered respects I, the parrot, too Went there along with the princess and offered prayers At that time, there arrived two Vidyadharas, one dressed in blue and the other in yellow Oncc they went from Vartādhya to Sammeta-sihhara, and thence to Satruñaya On the way, they saw a lovely and dignified maiden, in the forest She did not reply to them, but ran away, almost scared, with the pack of deer 1hc) wanied to know from the Keralin all about her King Bhghu, too, was equally curious, and so the Keralın started narrating her biography (Pages 122 31-124 26, *53 19. *549) ENIKA'S BIOGRAPHY Srivalsa ruled at Ujjayinī (described 124 28-31) He had a son, Srivardhana, and a diughter, Srimali marriage to Simha, the son of king Vijaya of Vijayapura Simha was turbulent And now Srimati was given in ·42 LUMALAYAMÁLA . by icmper, so, being binshed by his father, fie resided :ith los siſt in a willage on the frontier Once Srlu ardhini sho entered tlic order under Dliarmaruci's instructions cime to that will igc, touring all alonc, 10 rcccnc food and terminate fus onc month's fist Ile lippened to rich his sister's house She load hcard about hus rcnunciation She recogniseid him, and, overflowing with affection for the brother, shc embraced fun with tcirs in licer cjcs, Just then Subha cime there, and suspecting sonicthing foul in all this, fic hit th it monk to death on the spoi in ungur slic lut Simha fatally with a stich, and before he died, he cut her into tuo with lus skord Simli and his wife were rcborn in the first hch1 The monk, horcier, went to Srudhuma-limann, and thicncc, was Ilborn as a king an Blirgulacchi, the same as this (my sell) Kesalın Sila was rcborn as a Brahmini in Nandipura, latcr, lic accepted Pha-dandın 1ox, and hc was consequently born as a Jyotiska god Knowing his cirlier life from a Kesalın, le decided to take resenge on his wife who, fit saw, was just born as a diughter 10 king Padma and fus quech śrjkanta at Pidman igra Hc piched up that ſemulc chuld, rushed to the South, and dropped thc chuld from thic shs Luchtly, the child fell in sort thicket and was thus siled from death Just on that spoi, by thit time, a wild deer had del sered and secing 115 young onc and this female child, it felt convinced that these were its luns It suckicd and nourislıcd both of them The female chuld grch into a finc girl under thus sylvan atmosphere and in the company of forest bırds and beasts, but she ran away scired at the sight of human beings She is my (1 c Kesalin's) sister of the previous life Slic is a bhaija, and would get samjalna in this very life being instructed by this Rajalira Thc princess relcased mc (1 c, the Rajakira), as advised by the Kevalin I paid respects 10 thc Kovalın, and came 10 her in the forest I gradually trained her in the various arts, in worthy acts and in the words of Jina I gave her an idea of her past life, and requested her to come to human society but she abhorred it and preferred to lead a life of sell-restraint and austerities as she is seen doing now, (Pages 124 27-127 26, *54 10 *55 14) HAPPY TIME IN THE HERMITAGE AND MEETING WITH VIDYADHARAS Hearing this, pruce Kuzlaysawz greeted Eolias 20 relevanust Asst 4.25 wd day, they had their both in a stream in the vicinity and changed their clothes Then they came to a spot with a crystal image of Rsabha which they duly worshipped and to which they offered devotional prayers individually They returned to the Asrama The prince had his meals, and thereafter Enila and Rajakısa too While Kuvalayacandra and Enikā spent their time discussing topics of learning and piety there prived one day a Sabara couple (described 128 19 25) The prince, who knew Samudra śāstra or Samudrika (and gave an exposition of it to Enskā in one verse in Sanskrit and in details in Prakrit verses, 129 8-131 23) could see that in the guise of Sabara there was some great man The Sabara also understood this, and went away immediately lest he might be found out Enıkā appreciated the prince s intelligence and disclosed that they were Vidya dharas who were practising Sábari vidyā, one of the many Vidyās (enunerated 132 2 3), which Dharanendra bestowed on Nam and Vinamı pleased by their sejā of Rşabha The Rajakira had seen them how they performed a detailed ·INTRODUCTION 43 That is worship of the image of Rsablia with great pomp, how they gave up their original dress,, put on the appearance of Sabaras, and how they pursued the cultivation of Šābarī-vidyā under the auspices of the image of Rsabha how both Enika and Kuvalayacandra came to know those Vidyadharas (Pages 127 27-133 28, *55 14. *57 9) KUVALAYACANDRA DISCLOSES HIS OBJECT AND ANTECEDENTS After some days Kuvalayacandra disclosed to them that he had to fulfil a sacred and solemn mission in the South where he must go now As he left the place, on an inquiry by them, he narrated his antcccdents thus 'During boyhood, Rsabha wished for the sugar-cane seen in the hands of Indra, and consequent on that his race came to be called Iksvaku-vamsa Thus became famous Iksvaku Ksatriyas, of whoni Bharata was a Cakravartin Rsabha's other son was Bahubali Bharata's son was Ādityayasas and Bahubali's Somayaśas from them started Adityavamsa and Saśı-vamsa It is in the latter, in the long run, that Ling Drdhavarman of Ayodhya was born, and I, Kuvalayacandra, am his son I hate to go to Vijayāpuri on some mission Enikā could sce that this separation must late been unbearable for his parents, so she arranged to send the message of his well-being to Ayodhya through the Royal Parrot (Pages 133 28-134 23. *57 9-15) KUVALAYACANDRA JOINS A CARAVAN AND IS ENCOUNTER WITH THE PIOUS BEIILLA CHIET Prince Kuvalayacandra travelled on posthaste and reached thic Sihta mountain (described 134 25-30) Further, he came across a caravan of traders (134 32-1353) Knowing that the caravan was bound for Käficīpuri, he joined it, to cover some distant, with the consent of its leader Vaisramanadatta who welcomed hum marking his dignified demeanour The caravan reached a spot with Bhilia camps in the vicinity, it was well guarded (described 135 10), it was sunset (described 135 12-17), and next morning when it started there was a lot of bustic of instructions ctc (135 21-24) At that time, there was an attack from the Bhillas who robbed the caravan of all that was valuable When the caravan was routed, the merchant's daughter, Dhanavatī, ran about lielplessly and sought shelter of the prince who routed the Bhilla party by an incessant shower of arrows Thc Bhilla Icader appreciated lus bravery, and challenged fiim to a duel Both of them ſought in various ways, with different capons and missiles (136 15-27) When the Bhilla chicf rcalized that thic prince was more than a match for lum and that his death was certain, somchos there was an axalcaing in hun to follow the words of Jina, and he drou lumself sufficientis aside, tires the weapons, took the kūjorsarga position, and engrossed himself in meditation ultering the prica-namashära Secong lum like thai, the prince rushed to him non-plussed, and embraced him as a co-icligionist, requesting him not to take such a step and to forgne krim He expressed nechūmui didalam They understood mutually so well that they felt gica affecuon for cach other The Bhilla chief explained hout right conduct as rather impossible for him Firsi, he wildres the attack against the cravas, and accondly, assured the leader all safety and full restoration of his postes. $10ns (Pages 134 25.1389, 57.17. *5S 12) KUVALAVACANORA, THE GUEST OF BUILLA-PATI Both of them proceeded towards the Pillt (described 138 11-14) sifuried in the valley of the Sihya ·44 KUVALAYAMÅLA mountain, and approached the palace situated on a lofty peak The Bhilla chief tried to divert the prince with jocular talks Jest he should feel tired in climbing With a question containing the answer, the chief disclosed to the prince that his Pallī was called Cintāmani After they visited the palace-temple, their physical comforts were attended to After a luxurious bath, they worshipped Arhat, they had their meals, and then they rested comfortably One day, when they were seated together, there arrived a person, clad in white and with an iron club in hand, and gave a good blow on the head of the Bhılla chief reminding him specifically that he was not following cūrutra On second thoughts, the Bhilla chief welcomed this and felt remorse that he was not behaving worthily On an enquiry by the prince, he explained the episode as below (Pages 138 10-139 33, *58 13-31) DARPAPARIGHA'S AUTODIOGRAPHY AND KINSHIP WITH KUVALAYACANDRA 'In the town of Ratnapuri there ruled a king Rainamukuta, and he had two sons Darpaparigha and Bahu- or Bhuja-pangha One night, when the king was alone in his private apartment, he happened to see a butterfly jumping at the flame of the lamp, with innate kindness, he tried more than once to ward it off, but it again came to the lamp He had a desire to save its life, but if that was not possible, he himself would attend to his benefit in the next world He put that butterfly in a casket closed its mouth, and kept it near his pillow When he opened it later, he realized that possibly it was swallowed by a domestic lizard He felt convinced that there is no rescue from Death, and one's Karmas are all powerful He was disgusted with worldly life, and mentally accepted renunciation A deity in the vicinity presented him ajo harana, mukha potrikā etc, and he became a Pratyekabuddha When it was daybreak, the king came out of his apartment as a monk, and this was a matter of surprise and sorrow to one and all including his queens Followed by many, he reached the park where gathered his ministers, queens and his two sons, and to all of them he gave a discourse on the nature of samsāra and its tres He explained the episode of the butterfly which was the immediate cause of hıs renunciation he added how there was asaranata, how he recollected his previous births (a monk in the Agara-videha., a Saudharma deva, and thence a king here), how he pulled five handfuis of hair, how a deity gave him the equipment, and how he became a nurgrantha monk Inquired of by the minister Vunala, the Royal Saint gave a detailed exposition on Dharma, its practice and its object Dharma, Adharma, Akäsa, Jiya and Pudgula are the fundamentals, and the interaction of the last two gives rise to Nine Padārthas Being in the company of Karmı, the Jīva, through Pramada, fourfold passions and threeſold activities, wanders through high and low grades of births, it is in human life that one has the sense of discrimination whereby one adopts right conduct, and one practises dhjāna etc to attain omniscience and finally the bliss of Liberation (&$ 233-34) The Royal sage urged them to practise it for their spiritual benefit, and left the place to pursue his ulára Since then we are Srāvakas having only the sanijak na On the advice of our uncle, hind Drdliavarman of Ayodhyā, I, Darpaparigha, the eldest son, has to be installed on the throne, but there was intrigue in the palace to back my younger brother, and I was ·INTRODUCTION 45 It was administered some medical preparation which made me physically, mentally and morally unfit I was unbalanced, and behaving like a mad man, I reached the Vindhya valley Oppressed by hunger and thirst, I drank the water from a pond in which various fruits were naturally decocted, I suffered terribly from vomitting and motions, and I was completely cured of all mny ailments a second birth as it were, and all my faculties functioned as before While in search of fruits and flowers, I met a dignified person followed by Bhillas He took me to his Mahāpallī We paid respects to Arahanta there, and spent our time in comfort He inquired about me, and, finding that both of us belonged to the Soma race, he put me as his successor on the throne and ordered all the chiefs to obey me He told me that though these people were Mlecchas, they had a code of behaviour (146 13-17) I was free to stay with them or go away In course of time, as Karmas would have it, I too stooped to this profession of robbery ust to remind me of the wor of the Royal sage, I have asked this man to strike me with a lola damda, because I had become a victon of loha (= lobha, greed)' Prince Kuvalayacandra was much overpowered by this episode, and consequently, by stressing on the rarity of Jina's instructions, hc urged Daipaparicha lo leave this profession and adopt the career of self-restraint and penances as preached by Jina Lately, Darpaparigha lad no news from Drdhavarman, and when he learnt now that the prince was Kuvalayacandra, the latter s son got through divinc favour, he embraced him as his brother The prince narrated all about his journey and how he has to enlighten Kuvalayamalā at Vijayanagarī for which he wanted to start soon Darpaparigha detained him for some time, because the sky was overcast with clouds, there were strong winds, and there were shouers which brought about many changes on the earth and in the hearts of separated ladies (all described 147 13 to 148 15) When the prince decided to start on his mission, Darpaparigha wanted to leave the place and also to escort him with his army, but was dissuaded by the former The prince paid respects to him and proceeded towards the South, and soon Darpaparıgha, too, Icft home with a view to taking to renunciation (Page 140 (-149 3, *58 32. *61 1) Iv Kuvalayacandra in Vijayapuri) KUYALAYACANDRA REACHES VIJAYAPURĪ AND LEARNS ABOUT KUVALASA- MÅLA'S RESOLVE Travelling through thick and thin and meeting various kinds of people, Kuvalayacandra reached the country of Vijayapuri (described 149 6-17) on the southern coast Passing through the country, he captivated many fair cycs and, in duc course, came to the capital, Vijaya (described 149 20 26) As lc sas kondering how to meet Kuvalayamalı, he gathered from the talk of tonn ladies out on the streets 10 fetch water that Kuvalayamila, though dark in complexion, was icry beautiful (described 150 6-9), that she had hung an incomplete scrse in public, and that, is prophcsicd, she would marry him who would complete it Tlicn he visited a residential school in such pupils from all parts of India (150 20) scre studying different branches of learning such as, grammar, Dırsanas (Bruddha, Samkhya, Wasseşıra, Mimümsa, Nan Iyiha, Anchina and Lolizata), different lores, arts and crafts (described ·46 KUVALAYAMÅLA 150 21 to 151 10) The teachers there were well-versed in seventy-two kalas or arts and sixty-four vjñānas or lores There he heard the naughty lads irresponsibly gossipping in contemporary Middle Indo-Aryan spoken dialect about various topics, personal and urban, and had a confirmation that the princess had exhibited an incomplete verse in the Palace Yard On the way to it, there was a festivity at a merchant's place, in the market, he came across traders (from different parts of the country) who could be distinguished from their traits and who were speaking in their own language (described 152 23 to 153 18) and he heard various conversations in the bazar (153 13-18) In the palace yard, he came across many rulers who seemed dejected at the idea that the princess would marry him who completed the verse of which she exhibited only one foot 'pamca u paume vmānamma', and, for verification, the entire verse was kept under lock and seal in the royal treasury He could at once guess and hit on the complete Gathā (1545), seeing how trickily that princess [Māyāditya > Kuvalayamālā had drafted it (Pages 149 4-1546, *61 1-31) KUVALAYACANDRA WINS KUVALAYAMĀLA'S HEART AND MEETS MAHENDRA- KUMĀRA Just then, there was great commotion among the people, because the invincible elephant was running amuck after breaking its chains and killing its keeper (described 154 11-13) The king with his harem rushed to the terrace He was warning the prince to get away from the elephant The prince, seeing the infuriated elephant rushing at him, tricked it with a garment, and, as he got on its back, recited the full verse, hearing which Kuvalayamāli declared that the verse was duly completed and put a garland of fragrant flowers round his neck The king (Vijayasena) felicitated his daughter on her worthy choice, there was a shower of flowers from heaven and shouts of Victory resounded the sky At that moment Mahendrakumāra came on the scene, and greeted the prince on his triumph with significant reference to the parents of the latter Recognising Mahendrakumāra, prince made the elephant sit and took him on its back both of them embraced each other, and inquired about mutual welfare King Vijaya was happy at the fine coincidence (155 7-9), to the good fortune of his daughter The prince was duly welcomed in the palace, and Kuvalayamāla could have an affectionate glance at hun (Pages 154 7-155 13, *61 31- *62 24) MAHENDRAN UMARA NARRATES WHAT HAPPENED AT VINITĀ King Vijayasena was curious to know liow both of them were there Mahendrakumāra narrated what happened at the capital after Kuvalayacandra was carried away by the horse The parents were in a miserable plight at tlie loss of the prince, the ministers tried to console them by reminding them of the privation suffered by Sagara, and all possible attempts (155-31 ff) were made to get some news about the prince The maidens suffered a sense of separation, and when the metropolis was thus plunged into frustration caused by this privation, the Royal Parrot got the audience of the King and narrated 10 him, to his joy and sausfaction, how prince Kuvalayacandra came to the hermitage of Erika, how on his important mission of enlightening Kuvalayamālā, he proceeded to Vijas 3purī, and how the duty of conveying his wellare to the parents was entrusted to it On getting this information, king Dşdhavarman was ready to ·INTRODUCTION 47 go there proceed to Vijayāpurī, but at last allowed Mahendrakumāra and his party to That is how Kuvalayacandra and Mahendrakumāra could luckily meet here King Vijaya was extremely happy at these developments which were almost miraculous Both the princes rested there quite confortably (Pages 155 14-1582, *62.27. +63 30) DELAY FOR MARRIAGE AND KUVALAYACANDRA S PASSIONATE ANXIETY It was gathered that it would take some time to fix up a date for the wedding this caused some anxiety to Kuvalayacandra who was impatient for the hand of Kuvalayamāla He was passionately ycarning for her, and started brooding over her beauty (158 13-24) He planned desperately various alternatives of mecting her (158 25-1595) Mahendrakumāra came and mentioned to him low a letter conveying their well-being was despatched to Ayodhyā He could easily see that the prince was restless on account of separation and was fosing faith in the promises of the king, because of his own impatience Mahendra reminded him of the prophecy, of his being chosen by Kuvalayamāla with a garland and of her deep affection and passionate love for him, and requested him not to suspect the good intentions of hing Vijaya (Pages 1583-160 8, *63 30- *643) KUVALAYAMĀLĀ SENDS A LOVI, PRESENT TO KUVALAYACANDRA At this stage, there arrived a girl who brought to Kuvalayacandra personal presents consisting of a garland and a flower-ornament, within the stall of the latter, there was the figure of Rājalamsıkā, cut on a bhūrja-leaf, and its expression was indicated by a verse inscribed below it Mahendra warned him not to misunderstand the situation the symbolic swan was eager for lum The bard announced the cvening, indirectly reminding the prince that the Dharma was quite important and one should not be carried away by worldly attachments The prince took care of the girl-messenger just with a remark complimenting Kuvalayamālā on her slull (Pages 160 9-32, *64 34-38) BHOGAVATT INTRODUCES KUVALAYAMALA AND ARRANGES A MELTING OF KUVALAYACANDRA WITH ICR Both Kuvalayacandra and Mahendra offered cvening worship to Rsabhandtha Mahendra found fault with Kuvalayacandra for not sending any snessage to Kuvalayamāla who would be fatally restless on account of separation Next morning, they woke up, hearing the bard's recitation (161 16-22) An elderly lady (Bhogujati) who was a motherly attendant of Kuvalayamală came to them, and narrated 10 them the following details 'King Vijayascna and his queen Bhanumatı of Vijayāpusī had no issue, so they worshipped many a daily cte for a child, and at last, as indicated by a drcam, they had a daughter, Kuvalayamálā, who was duly brought up almost On licr rcaching youth, as she had des closed aversion for man, her parents inquired about her marriage of a Vidyadhara-sramana (who knows the past, present and future) The Sranans gate them a discourse on hoja, adesa and urck sanıa both in this and the other world Turther, on an inquin by the hing, the Sramana nurraled all about Mayaditya > Padmavara > Kuvalayamali ull lier welcoming the triumphant prince Kuvalıyacandra (IC, Jourself) On saking you on tic buch of the cleplaani, miany doubts and cxpectations crowded fer heart (163 24-32), then, on your completing the versc, she garlanded you; and to her ilinil, sou looked at her alicctionately Thouglı she went away from like a son ·48 KUVALAYAMÁLA the palace at her father's direction, her heart was left behind as it were She reached her apartment, but was awfully restless whether you would accept her at all We all assured her, but her doubts could not be dissipated Just to test your bonafides, we requested her to send you the garland etc She learnt that the day of the marriage also was not immediately fixed, and that made her unhappy Further, as she did not receive any message from you, she is on the verge of break-down, and her condition is critical, almost beyond all normal remedies Mahendra consulted her as to what should be done to save the situation She requested them to go to the garden where she would arrange to bring Kuvalayamālā Kuvalayacandra and Mahendra reached the garden (described 166 16-19) discussing half-serious and half-jocular topics (156 1-15), and while they were enjoying various scenes etc in it, there arrived Kuvalayamālā of striking beauty (described 166 32 f), sull in a suspicious mood Her attendants including Bhogavati left her in a bower, and went out to trace the prince from his conspicuous foot-prints she had almost decided to hang herself to death, if she were not to meet the prince They met, however, in that bower, and the prince welcomed her and received her in his arms to her pleasant embarrassment She reminded him that he did not send any message, but he assured her that he came all the distance to enlighten her, as it was agreed between them in the past Bhogavati came there under the king's direction, and Kuvalayamāla returned to her apartment with a consoled heart, leaving the prince in a mood of assurance He narrated his experience with her to Mahendra Both of them spent their time happily as if in their own country, and Kuvalayacandra was receiving a number of love presents from the princess Now the cold season arrived (described 169 12-170 4) with all its characteristics (Pages 161 1-1704, *64 9. *65 35) WEDDING CEREMONY, PLEASURE SPORTS AND DIVERSIONS, AND KUVALAYA- MALA DULY ENLIGHTENED The astrologer informed the king how the most auspicious lagna yoga was now available for the marriage of Kuvalayacandra and Kuvalayamăla who felt very happy on hearing this The whole town was busy with various preparations of the marriage (170 20 28) On the appointed day, at that auspicious moment, the marriage ceremony was celebrated with due eclat and rituals (described 170 31-171 26) Then followed their bed-ceremony to which, to begin with, her companions added a good deal of mırth and fun When they left the room, Kuvalayamāla also wanted to go out, but Kuvalayacandra charged her with 'stealing' his heart, she also made a simular charge, the companions were called back and accepted for arbitration, and their decision required the couple to embrace cach other heartily Thus passed the first, the second and the third night which ended in their amorous satisfaction One day, the couple enjoyed from the terrace the scene of the ocean (described 17333 f) the waves of which were washing the southern rampart of the metropolis, and they saw therein each other's characteristics in a symbolic way Then they decided to divert themselves with learned pastimes such as prahelihā, antimnākşara vadhū etc (174 21-24) of which bin dumati, aljhaudaja, prasnottara, prşūriha, akşara-ejufaks, mūrā cyiitala, bundu-cy urala, güdha-canriha pāda, bhāmjanja, hrdaya, padma gathā, gūtliārdha, samudhānaka, gārlā-rākşasa, ·INTRODUCTION 49 prathamāksara-racita are duly illustrated She changed her mind and expressed her desire rather to know how he came to this far-off country and completed the verse than to spend time on thiesc diversions Kuvalayacandra narrated bus tale right from his birth to his marriage with her, and incidentally the career of the Five ($ 281) he reminded her that it was his duty to enlighten her and that, therefore, she should accept samyak na, which is rare and unique (illustrated with apt similes, $ 282) He further urged her to follow Jinadharma which is the shelter and rescue for souls wandering in Samsāra, and have the highest respect for the Tīrthakara Hc requcsted her to rccollect their mutual agreement in the past life, and follow the words of Jina She accepted all that he said and felt enlightened in the religion of Jina (Pages 170 4-180 12, *65 36- *66 31) (YE Kuvalayacandra Starts Back for Ayodhys KUVALAYACANDRA ETC START FOR AYODHYA WITH AUSPICIOU, OVENS AND MEET A MONK Kuvalayacandra received a letter from king Drdhavarman asking him to return to Ayodhyā at the earliest along with Mahendra He consulted his beloved who agreed to his decision, and king Vijaya also felt that they should return home carly The necessary preparations for the journey were made, and the date of departure was fixed by the astrologer Kuvalayamālā took leave of the trees etc in the garden (180 31-181 13) and of the domestic birds and beasts (181 16-24) with a touch of sentiment The rituals of the departure for the couple were gone through (181 25-27), and at the auspicious moment, they started As the couple mounted, the triumphant clephant and proceeded along the road, the onlooking town girls entertained various thoughts and gave expressions to different vicws about them both (details given, 1824-1833) After leaving the metropolis, they camped at a distance The prince offered worslun to Jina, and, in response to lus appeal, the Pravacanadevata presented an auspicious sakuna simultaneously with which king Sayanta or Jayanti presented him with a prominent umbrella the prince felt that all fuis desires would be fulfilled Incidentally, ſic gave her an exposition on the sahimas, good and bad (183 24-184 20), and cxplained to her that they arc aſtcr all consequences of one's own Karmas the worship of Jina, in the sama asarana, Icads to the fruit of Punya From the next halt, the king queen and the citizens (who were accompanying thien for a distance) retumed, at the prince's request, to the metropolis The prince, in his onward trasci, camped in the vicinity of the Sahya mountain It was reported to him that there had arracd a Saint of charming personality, the hair on whose head was pulled out, who was scaring a wfiite garnient, and who had a picchia in his hand (to be distinguished from a tāpasa or truandın) The prince could scc that lic had recently cntcred the order and that there was something superhuman about him On being saluted by the prince and his beloved, the saint blessed them with dlarna labha, and, on being inquired of, started narrating Ius biography (Pages 180 13-185 6, *66 36- *67 34) SAINT BHANU'S AUTOBIOGRAPIN AND CYLIGINTINYENT TUROLGII THIC PAINT- INGS OP SAMSARA-CARA "In the countn of Lita, known for its dresses and ·50 KUVALAYAMÅLA desa bhāsās, there ruled a mighty king, Simha by name, of whom I, Bhanu, have been the eldest son, addicted rather too much to painting One day a teacher showed me a painted scroll presenting what he callcd the Samsāra. cakra and depicting all that was there on the earth He explained pointing out with a stick that the various regions were hell, human world and heaven With excessive sin one gets misery in hell, with excessive merit one gets pleasures in heaven, with a little merit and plenty of sin one is bom as a sub-human being, and with plenty of merit and a little sin one is born as a man everywhere, however, there is misery A king with great sin to his credit goes to hell A king with hunting paraphernalia only earns sin Here was a thief suffering awfully for his deeds The cultivators were alltreating the beasts of burden and causing injury to one sensed beings, and they alone had to suffer for their sins One carried only punja and pāpa with him, and left everything belind, on the eve of death Young men enjoyed various pleasures, and they were painted on the scroll Similarly, men in various professions and positions, proud of this and that, were depicted, with the consequences of their acts etc In the subhuman world there were the various beasts and birds, killing each other Then there were painted the scenes in hells, and also those in heavens Lastly, there was the picture of Liberation which is characterised by eternal bliss When he unfolded the scenes of this Samsāra cakra, I could realize the despicable character of the worldly life, and I told him that he must be a god or so coming from heaven, with this scroll, having some definite purpose in mind Then there was another picture the details of which he explained thus 'Here in the town of Campa ruled the king, Mahāratha Dhanadatta was a rich merchant, from his wife Devī he had two sons Kulamutra and Dhanamitra Soon after their birth, the father died, and the mother urged them to do some business and earn their living They practised varied professions and tried their hands at different arts and crafts, but they proved failures everywhere, with no earnings to their credit They decided, at last, to commit suicide, and when they were about to jump down a mountain peak, a divine voice prevented them from being rash It was the admonition of a great saint in the vicinity who knew their plight and who advised them sympathetically to take to renunciation, so that they would never be born poor agun but would get heavenly happiness and liberation Both of them entered the order, practised austerities, and were born in heaven Thence one was born as Bhānu, the son of Simha, 1 e, yourself, and I, the teacher or painter, am the second I have come here to enlighten you' Hearing this, I, Bhānukumāra, fell into a swoon, and on coming to my senses found in that teacher a brilliant god who reminded me of our earlier births and urged me to accept renunciation with a view to attaining eternal bliss On hearing this, I pulled out five handfuls of hair, received the ascetic's equipment (rajaharana, muhapottija and padisgaha), and left the park to the great consternation of my friends etc who rushed to the king The god brought me here" The prince appreciated his autobiography and his obliging brother Mahendrakumāra accepted Samyaktva which grew more and more firm (Pages 1857-194 33, *67 35- *694) ·INTRODUCTION $1 4 6694 KUVALAYA CANDRA OBLIGES ALCHEMISTS In their onward march, one night prince Kuvalayacandra saw some fire burning bright in a Vindhya valley and some people hovering about it He left his beloved on the bed, and, duly equipped, went nearer the fire After hearing their conversation (about the colour of the flames and about the metal that was being melted), he could realize that they were alchemists (dhātu- ūdins), busy in preparing gold Lest they should be scared, the prince remained hidden watching their movements Despite all their precautions and preparations, their experiment failed, and the metal that turned out was just copper and not gold Defcated in their purpose and in a mood of despair, they were about to go back to their place, when the prince greeted them with success, and they, in their turn, welcomed him He introduced himself to them in a half serious and half jocular manncr the details from them as to what they were doing, and he requested them to repeat the experiment, so that he might put things right He saluted the Jinas and Siddhas, and added the cũrna as prescribed 17 thc Jonīpīluda to the satisfaction of all, the gold was ready They all submitted to him to learn the Vidya from him He told them that Sarvajña was the presiding deity who had given out the Jonīpāhuda, and at their request, he bestowed the Vidyā on them He asked them to call on Kuvalayacandra (1 e, himself) when he is proclaimed as king He returned to his camp to find Kuvalayamālă awfully worried at his disappearance, and narrated to her his experience about those alchemists Further, at her request, he explained to her the technique of alciiemy (197 28 to 198 5) as prescribed in the Jorīpālieda (Pages 195 1-198 5, *694-26) He got (vit Kuvalayacandra in Ayodhya] KUVALAYACANDRA JUBILANTLY WELCOMED IN AYODHYA AND DRDHA- VARMAN'S SELECTION OF TRUE RELIGION Next morning (described 1987 f), they fulfilled their religious duties, and their camp marched on in its usual bustle (described 198 231) With continuous march, he reached the frontiers of Inis home territory, and sent the message of his arrival to King Drdhavaman through princc Mahendra The king gasc an ovation to him The prince got down from the horse and greeted his father by falling at his fect Both the mother and father rcccived him with great feelings, and learnt from lum all about his career since he was carried away by the horse An auspicious day for hus reception and coronation as an heir-apparent was duly calculated by astrologers, and on that day, Ayodhyā was live with manifold activities (described 199 27-30) To the joy and appreciation of the citizens, the prince Cume into the town, was crowned as Prince, and was, along with lus wiſc, duly blessed by the king After some umc, thic hing cxpressed his desire to practisc Dharma He had some discussion with the prince as to which Dhama was Worthy and fit to be practised The Kuladciati was propiuated and appeale to in the matter, and, as announced by a divinc voice, the king ricerca a costly Ms in Brahmi characters, thic contcnts (described 201.33-202 30 or $ 320) of which were respectfully red by the prince The king houcier, wordpred holt to find out tlic religious teachers who preached such a religion, especially when cvery tcacher claimed his religion to be the best The princc planncu that all ·52 KUVALAYAMALA the religious teachers might be invited by a declaration, and the religion, which agreed with the one described in the Ms would be accepted by the king (Pages 198 6-203 21, *69 26- *70 42) DRDHAVARMAN HEARS VARIOUS RELIGIOUS TEACHERS, ADOPTS TRUE RELIG- LOV AND ACCEPTS PRAVRAJYA Accordingly, there anyed various religious teachers and propounded what they considered to be the Dharma, and every time the king saw whether and how far a particular view agreed with what was laid down in the Ms They (such as Tridandı, Advaita, Sadvaita etc ) gave their views about Jīva, Elements, Liberation, Sacrifice, Living, Dying, Purification, Meditation, Begging, God etc Finally, one Teacher preached abstention from five sins and Arhat as the divinity this, the king found, agreed with what was prescribed in the Ms The king took leave of all the other teachers, and from the teacher, whose religion he accepted, he got further enlightenment about āgama, āpta and molsa The prince conveyed to the hing how he was carried away by the horse to enlighten him in this religion, how he met his colleagues of the earlier birth, and how he had many other occasions to realize the greatness of this religion The king was convinced of the urgency of adopting this religion Next morning, he duly greeted his relatives etc, gave rich gifts to various people, called, along with the princes, on the teacher of his religion, and requested him for being initiated into the order of monks The teacher gave him prairajā according to due formalities (Pages 203 22-209 14, *71 1-31) TEACHER'S RELIGIOUS DISCOURSE AND DRDHAVARMAN'S SPIRITUAL PROGRESS Then, to that gathering, the teacher gave a discourse on the rarity of human birth, of religious instruction, of faith in religion and of the practice of selfcontrol (illustrating them with jugasamilā drstānta, $ 326, and other similes) The royal saint Drdhavarman started following the course of lus duties in their positive and negative aspects for a pretty long time till very little of his Karman remained to be destroyed (Pages 209 15-211 31, *71 31- *724) GOD PADMAKESARA DULY REBORN AS PRINCE PRTHVĪSARA AND SOON MADE THE KING Kuvalayacandra ruled for many many years The heavenly period of life of Padmakesara came to termination Quite sensibly he reconsidered his past, came to Ayodhyâ, conveyed to Kuvalayacandra and Kuvalayamālā that he would be born as their son, and presented them some ornament which would make him remember his past and take to renunciation In due course, he was duly born as a son to them and was named Prthvīsāra those ornaments he remembered his past and developed a detachment for worldly pleasure and royal pomp Much against his instincts, he was crowned as yunarāja and requested by Kuvalayacandra to look after the kingdom When the prince desired to relinquish the world, Kuvalayacandra dissuaded him in view of his young age, but he himself remained awaiting some teacher wità a view to looking after his benefit in the next world The king, after discussing religious topics with Kuvalayamālā, retired one night, and, early in the morning, occupied himself with plous thoughts yearning for ascetic life in the near future When it was morning, Kuvalayamālā reminded him of his earlier resolve that in case he met his parents alive and got lumself crowned, he would put his son on the throne and enter the order Thus she indicated and confirmed whatever After seeing ·INTRODUCTION thoughts he had in mind Now that Prthvīsāra was put on the throne both of them decided to take to religious life at the carliest (Pages 212 1-214 33, *72.4- *739) KUVALAYACANDRA, MAHENDRA AND KUVALAYAN[ALA TAKE TO PRAVRAJYA AFTER MEETING DARPAPARIGHA, SO ALSO PRTHAVĪSARA IN DUE COURSE, AND IN A SUBSEQUENT BIRTH THE Five MET IN HEAVEN AND RECOLLECTED THEIR AGREE- MENT Later, the king saw in the street of the metropolis a couple of monks who told him that they were the disciples of saint Darpaparigha, the son of Ratnamukuta In due course, he (along with Mahendra and Kuvalayamāla) paid respects to Darpapariglia who blessed lum and told lim about hus activities subsequent to their last mecting Darpapargha told the king that after leaving the Cintämanı-palli he met a great Saint at Bhrgulaccha, who had given him that Pallī and from whom he accepted renunciation Then that saint went to Ayodhyā, initiated king Drdhavarman into the order, both of them reached Sammeta-śikhara, and became Anta-kſt Kevalins This was a sort of inspiration to Kuvalayacandra, Mahendra and Kuvalayamālā All of them accepted renunciation, and started practising penance according to the rules In course of time, Kuvalayamālā was born as a god in the Saudharma-halpa, the saint Kuvalayacandra was born as a god in the Vaidūrya-vimäna there, the Lion too, after due religious fasting, was born there, and the clairvoyant saint, Sāgaradatta, reached there, after his death, as a god After enjoying royal pleasures for a while and putting his son Manorathāditya on the throne, king Pſthvīsāra also took to asceticism and joined them in the same heaven after his demise They recognised each other, reflected together on the importance of Samyaktya (216 23-32) and the value of the words of Jina in the terrific ocean of transa migratory circuit, and agreed that, in thc subscqucnt births, wherever they were, any one of them having omniscience should enlighten the rest (Pages 215 1-2177, *739-40) (VIIL Mahas fra's Samavasarapa and the Five Souls ) MANIRATHA, AN ASANNA-BHAVYA, AND THE OCCASION FOR HIS SAMVIGA Tlien, during the age of Mahātīra, the soul of Kuvalayacandra came down from heaven and was born in the town of KJhundī as prince Manırathi, the son of Ling Kancanarathn and his queen Indīvară Much against the wish of all, prince Mantrathn became addicted to hunting Whule he was out in the forest, there arnied Mahāvīra, who, in his Samarasarana constructed by the gods, preached to the audience, including Kaſicanaratha and others, twofold Dharma based on Simyaltya (217 28-218 6), and also explained the characteristics ($ 337) and the defects (218 22-30) of Samuahia (does this cover caritra also herc, scc line 30, p 218 13, p 219.4), as well as darsana, jūūna and câritra (&$ 339-40), the nature of liisā, asarja, SiCja, maithuna and pangraha, of those who abstain from it, or how it is guarded (&$ 341-45) The twclic vons of a housc-folder and with samichana (which is there for both srāsaha and Sranana), and the alicãras (file for each) of them should be alodcd ( 346) Further, Mahasira cxplained 10 Kinicanıratha 1hit prince Manuratha, though addicted to kuntong, was not only a bhanja but would reach liber uion also in thus cry birth in fact, he was cnlightened and with a vich to adopting religious life, hc ·54 KUVALAYAMÁLA was reaching the Samayasarana The occasion for his developing samiega was like this He had gone into the Kosamba forest for hunting Afraid of lus arrows, all the deer ran away, but one young female deer came to him quite affectionately He was much moved by the situation, broke his bow and sword, and felt great remorse on account of his cruel activities He was thrilled at the touch of that loving deer, and he realized that there must be some connection of the earlier birth He came by this time to the Samavasarana, and to explain to him his earlier relation with that deer Mahāvīra narrated thus (Pages 217 8- 224 15, *7341- *74 36) EARLIER LIVES OF MANIRATHA AND THE DEER, AND FORMER'S DĪKSĀ In one of his earlier lives, Mahāvīra was prince Anangi, the son of king Madana of Sāketa There was a merchant Vaisramana His son was Priyamkara, a fine youth, who married Sundarī, a girl from a neighbouring family Priyamkara and Sundarī were so much attached to each other that they would not tolerate separation even for a moment In due course, as all luck would have it, Priyamkara fell ill and died Sundarī would not believe that he was dead, but started caressing his dead body without allowing it to be burnt She was mad on account of her affection, continued fondling the corpse, and would not attend to what others said She addressed the corpse that people round about had gone mad, and, to avoid them, she took the rotten corpse (described 225 23-27) and reached the cemetery She started nursing it Her father requested the king to do something in the matter, and prince Ananga took the responsibility of outwitting her He also went there with the corpse of a woman, claiming her to be his wife whom people called dead much against his will in fine, he presented a replica of Sundarī's rôle He imitated her in his behaviour towards his dead beloved in course of time, they became friendly, and entrusted to each other their dead partners, whenever they had to leave them and go out Once Ananga complained to Sundarī that he heard her beloved making overtures to his wife Māyādevi Ananga shrewdly developed a situation, threw both the dead bodies in a well, and began to lament over his sad lot that his wife was kidnapped by Sundari's beloved Innocent as she was, she felt sorry for the behaviour of her husband When she wanted to know from him what to do, he expounded to her on the vanity of attachment and inevitability of death so one should reflect (through twelve-fold anprekşā) on the nature of samsāra etc and devote oneself to the practice of Dharma ($ 352) Sundari was enlightened That soul of Sundari was reborn as Mānabhaſa > Padmasāra > Kuvalayacandra > Vaiduryaprabha > Manirathakumāra, and the soul of that merchant-youth (i e Priyamkara) was ultimately born as a female deer which showed so much affection to Manirathakumāra Hearing all this Manirathahumāra accepted renunciation Mahāvīra explained ($ 354) to Gautama how a samyag-drșſi who is aurata is subjected to misery but one who 1$ virata enjoys happiness (Pages 224 16 2325,, *74 36- *76 20) MAHAVĪRA IN SRĀVASTI AND KAMAGAJENDRA'S DREAM Once, Mabāvīra reached Srāvastī, in his samarasarana, and in reply to a question of Gautama, who asi ed it for enlightenment of one and all, Mahāvīra expounded how different kinds of Karmaş take a soul through different gatis, equip it with ·INTRODUCTION 55 various genders, and bestow on it fortune or misfortune, intelligence or ignorance, pain or pleasure, and various gifts and faculties etc It is the three jewels (samyaktva (= cārtra?) jñāna and darsana) that lead the soul to the town of Liberation At the conclusion of this discourse, a man of striking personality came there and inquired whether all that he saw in dream was true Mahāvīra told him that it was truc Then he went away attracting the eyes of all gathered there For the information of the rest, Gautama asked about that man, and Mahāvīra reported as below (Pages 232 5-22, *76 20-29) PASSIONATE KĀMAGAJENDRA DUPED, AND HIS PRESENCE IN THE APARA- VIDEHA AND SUBSEQUENT DIKSĀ King Ranagajendra was ruling over Arunabha Kāmagajendra was bis son He was highly passionate His quech was Priyangumatı One day, while he and his queen were riding a mad elephant, he saw a lovely girl, playing with a ball on a merchant's terrace, and fell in love with her The quccn, who had noticed this, arranged for his marriage with that girl, and got, in exchange, a promise from her beloved that he would disclose to ber all that he saw, heard and experienced One day, a skilled painter came to him with a portrait, and assured him that it was not just imaginary but that of a virgin princess, daughter of king Avantı of Ujjainī Kāmagajendra was cager to securc her hand The ministers advised him to send his portrait to her Though she was averse to men, she liked and accepted him He (accompanied by the queen and his retinue) started for Ujjainī for the celebration of the marriage While camping on the way and asleep in his bed, he felt a sweet touch and woke up to find two girls of captivating beauty On an inquiry, he learnt that they were Vidyadhara mardens Thcy disclosed their mission to him, after shrewdly securing his solemn promise that he would do the needful in the matter Princess Bindumatī, they added, was the extremely charming daughter of the Vidyādhara king Prthvīsundara (from his queen Mekhalā), ruling over Anandamandıra on the notrhern range of the mountain Vaitādhya She had developed aversion to man, and would not choosc any Vidyādhara youth for her companion Any way, her parents left thus choice to her sweet will One day while moving with her friends in a mountain valley, she heard a Kimnara couple singing in praise of the handsome prince, Kāmagajendra After learning about his whereabouts, she developed passionate attachment for him and grew restless The only remedy against her ailment was that she should meet him So, as suggested by their mistress and guided by Prajñaptı-vidyā, they came to him They requested hum to accompany them to their mistress who was now on the verge of calamity from which he alonc could rescue her Hc sought the consent of his queen who allowed him to go on an express promise from them that he would be returned safe to her They took him immediately in their Vimāna, to the wonder and wory of the queen On his return he conveyed to the queen 1115 experiences during her absence 'It was a fine flight through the autumn sky (lcscribcu 238 1-5), when the mind was crowded with various thoughts ($ 336) Soon we reached a white house and cntered a fine cayern, therein was seen that Vidyadhara princess on a cool bed of leaves They announced my arrival to her, requesting her to have now her desires fulfilled But she was found without aby movements; in fine, lifeless They began to lament for her loss (239 3-9).

·56 KUVALAYAMĀLA making me almost unconscious, seeing her dying thus on account of my separation, as they put it They sought my advice as to what should be done It was day-break by this time They decided to finish her funeral, and faggots of sandal tree etc were gathered together As her body were consigned to flames, they fell into a swoon, I consoled them, but, in a fit of lamentation (239 30-33), they jumped into the flames of the funeral pyre Even before I could dissuade them, they were reduced to ashes I was shocked and plunged into remorse I too decided to enter the same flames Just then I heard a Vidyādhara couple conversing on the propriety of an action like that which I was about to do, and changed my decision For funeral offerings, I entered a lovely lake, and lot I sank in a well, and when I came up, I saw a surprising scene everything appeared magnified, and men were five hundred bows in height was a strange land The well was converted into a Vimana, and getting down from it, I started moving about I met two boys, in whose presence I looked like a worm, an ant, they wondered about my human speech, and from their talk I gathered that it was Apara videha They took me on their palm and, to my pleasure, reached the Samavasarana of Simamdharasvāmın with a view to inquiring my antecedents In reply to Gautama's question, Mahāvīra explained about the udaya, Isaya and ksayopasana of the Karmas ($ 371) Then I offered prayers to Jina, attracting the attention of all there To a questionnaire from the audience, Mahāvīra gave out the details about me He disclosed that as I was an addict to women, a couple of Vidyadhara youths, dressed as females, tempted me away like that and played on me that joke of entering the funeral pyre When I was ready to enter the fire, that very Vidyadhara couple arranged to bring me here in this form Among the five souls agreed to enlighten one another, I was one Mohadatta > God > Pșthvīsāra > God > and, now finally, Kamagajendra, to be enlightened here to attain final liberation The lord also explained the peculiar conditions in the Aparavdeha (243 13 22) contrasted with those in the Bharata ksetra I offered prayers to Jina, and when I lifted niy head, I found myself back here The queen told Kamagajendra that all this sounded like a miracle, beyond spatial, temporal and sequential proportions, but he assured her that all that was really experienced by him, and Simamdhara was still in his heart It was got verified from Mahavīra as true, next morning Kamagajendra realized the vanity of worldly ties and pleasures, put his son Diggajendra on the throne, and accepted renunciation Mahavīra told him the whereabouts of the Five colleagues one in heaven, with a short life now, and the rest on the earth here (enumerated 244 24 f), and that he would attain liberation in this very life (Pages 232 23 244 28 *76 29 579 40) VAJRAGUPTA AND HIS RENUNCIATION When Mahāvira reached Kakandi with his Samavasarana, he expounded there in reply to a specific question of Gautama, how, in the same activity, different souls, according to their passional intensity, incur the bondage of different Karmas, as illustrated by the theory of sıx Lesyās (3 376), this carried great conviction upon the audience Just then, there arrived a striking prince and inquired whether what was recited by a divine voice was true, blessed or not Getting Mahāvīra's reply in the affirmative, he went away bent on doing according to the instructions ·INTRODUCTION Mahāvīra enlightened Gautama and others on his antecedents thus 'He is Vajragupta, the son of king Candragupta of Rsabhapura One day the prominent citizens waited on the king and requested him to find out the robber who was regularly looting the town of its best things every night, but could not be noticed, as admitted, even by the city-guard Vajragupta, howevcr, came forth with a solemn pledge that he would either detect the thief within a week or hull himself in flames, and the ling accepted his offer Sıx days passed quietly, without any success, so, now, the prince felt anxious that death was inevitable for him At last, he decided to propitiate with his flesh the Vetāla in the cemetery Accordingly, he went there at night and appealed to Pasaca etc, to accept his flesh and give the required information A Vetāla demanded his bony and roasted flesh, followed by a mouthful of his blood offered in his skull (Gautama got an explanation that this was just a joke of Vyantaras) As the prince, quite ready to fulfil this, was about to cut his head, a divine voice, pleased with his courage, promised him the boon, and thus he got the requisite details where that invinciblc thief lived Hc rcachcd cautiously the door of the cellar at the foot of a banyan tree He smelt the fragrance of incense and heard sweet notes of music He entered a rich hall there and attracted the attention of a charming girl whose glances were the veritable shafts of cupid in course of mutual inqwry, he gathered that she was the daughter of Surendra, king of Śrāvastī, and was betrothed to Vajragupta, but, in the meanwhile, she was hidnapped by that gifted thief and pent up there He could recognise that she was Campahamālā, lus once-proposed beloved but was said to be carried away by a Vidyadhara He disclosed his identity, and requested her to help him to kill that Vidyadhara thief, provided she continued to love kum She gave him some details about the ladies etc there, and assured him frer and in this plot She was not sure of the fidelity of other women (251 1 %), but it was likely that thcy would love him She' appreciated lus wisdom, and presented him with the miraculous sword etc of the thief and substituted the ordinary ones of the prince in their place Thus nicely equipped, and getting the necessary hints from her, the prince ambushed at the mouth of the cellar to strike that robber immcdiately on his entering there Before daybreah, the robber returned kidnapping princess Campavati, the very beloved of the prince, namely, Vajragupta, who was loudly crying for his protection from the robber The prince thought that the robber was caught red-handed, and was about to cut his head, but, on second thoughts, he decided rather to give a far fight than to murder him treacherously He challenged the robber who was surprised by lus presence there The robber realized that his divine weapons were substitnted Reuling cach other in a challenging mood, they fought Ishe wild buffaloes When ilic duct was being fought evenly, Campavati (rather Campakamalaj linicd 10 him to remember (the power behind) the Khadga-ratna When the prince did so, that robber suspected tlic treachery of Campakamali, and rushed to strike her, but his head, in the manu hilc, was lopped off by the prince, and hc fell dead on the ground At Campakamala's suggestion, the prince took also the miraculous pift from the mouth of the dead body, and thus gained additional lustre and strength Thus triumphant and miraculously cquipped, ·58 KUVALAYAMÅLA he stayed in that underground cellar enjoying pleasures in the company of those beloveds and forgetting his parents and kingdom Thus twelve years elapsed One early morning, a voice of an unseen bard greeted him by his name, reminded him l) of the rise and fall in Samsāra, and urged him to mind his benefit of the next world That voice was heard by him for seven continuous nights, reminding him 2) to develop vrati in his heart, 3) of the mockery of enjoyments, 4) that Dharma alone is the real shelter, 5) that worldly pleasures never give lasting satisfaction, 6) that samsāra has terrible miseries, and 7) that the enjoyment of sense-pleasures is fatal, and must, therefore, be followed by the practice of saniti, guph and penances His mind was distracted, so next day, he questioned that voice why this renunciatory admonition was being given to him The voice reminded him of the time he spent in the cellar, and requested him to get out of it and meet the Sarvajña When his beloveds tried to come in his way, he made them ponder over the advice of that voice They also agrecd to follow his footsteps So he came here for verification of the veracity of the bardic appeal Thus this Vajragupta is enlightened along with his beloveds' Mahāvīra reminded him of his past colleagues and the series of births Manirathakumāra is here, Kāmagajendra is here, and he is Vajragupta, the soul of Lobhadeva He is thus enlightened by tlie souls (in heaven) of Māyāditya and Candasoma, through that bardic voice Vajragupta accepts renunciation, so also his beloveds (Pages 244 28 - 256 20, *79 40- *84 8) MAHAVIRA'S DISCOURSE ON GODS, SVAYAMBHŪDEVA'S CAREER AND DĪKSA In reply to a question raised by Gautama in the Samavasarana, at Hastināpura, that gods, unlike kings, do not necessarily favour and punish when they are pleased and displeased Mahāvīra expounded that there were two classes of gods, sarāga and väga The former (Govinda, Skanda, Rudra etc.) are full of attachment and aversion (rāga and diesa) and seem to bestow favours and frowns, but, really speaking, these are the coincidental results of one's own Karmas The nīrāga gods preach the path of liberation, and those who worship them get the happiness of Moksa, in due course These gods are indifferent 10 praise or blame, but he who offers these to them will get the fruits of his 'ordiana Just i'nen inere entered a Branmana 'owy who wanted to know from Mahavīra what that bird was, whether it could use human speech, and whether its statements were true To allay the curiosity of the audience, Mahavira narrated as below "This is Svayambhūdera, the eldest son of Yajñadeva, a rich and learned Brahmin of Saralapura Soon after the death of Yajñadeva, the family was reduced to poverty Svayambhūdeva was urged by his mother to earn & prosperous living He pleaded that prosperity depended on puiza of which they were devoid now Determined rather to die than to return home in poverty, he left home and, wandering for long, reached at last the town of Campā He reached there rather late, so he decided to stay for the night on a Tamala tree There he heard the conversation of two merchant youths who buried some treasure under that trec, covered it with earth, marked it with a creeper, appealed to divinity to guard it duly, and went away Svayambhadeva thought that his luck was favourable After digging out the treasure, he found there five precious jewels He took them, and started home with great joy On ·INTRODUCTION 59 He is the way, he rested at night on a banyan tree, the tree was inhabited by many birds, and his mind was crowded with manifold thoughts Just then a big bird came to its father and explained with joy how it visited the Samavasarana of Mahāvīra who expounded various religious principles (261 1 ff) and explained its query that it would soon have right farth as well as partial conduct The Lord explained to Gautana the four types of acts (261 9-14) which lead the soul to hell In order to escape hell, the big bird, following the advice of the Lord, observed fast, and was now seeking permission of its father to die fasting and was offering final apology The old bird with paternal affection tried to dissuade it with various reasons and argunients, but had to yield finally Likewise it approached its mother, brother, sisters, wife, children, mother-in-law, father-in-law, friend and other birds, and offered (after touching conversations with thein) Asautāparā to all of them Then it flew up taking Icave of them all Svayambhūdeva was very much touched by the pious behaviour of birds, and started wondering whether it was proper for him to pick up jewels like that and live on them He thus came here for enlightenment and renunciation the sanie as the soul of Candasoma (Pages 256 21-268 8, *84 8- *8541) MAHARATHA'S DREAM AND Diksa Lord Mahāvīra reached Rājagrha in Magadha, the gods arranged the Samavasarana for hım, king Sreniha was very happy on the Lord's arrival, he attended on him and offered prayers to him, and the Lord gave him a discourse on jñāna, espccially that branch of śrutajñāna whereby Naimittins read the past, future and present (288 251) There entered princc Mahāratha, the eight-year-old son or Srenika, and wanted the meaning of a symbolic drcam he had Mahāvīra explained to him how he was the Jiva of Kuvalayanālā, how his other colleagues were there, and how hc would duly attain liberation in this life He reccived diksā and mct his other colleagues, they all moved with Mahāvīra for many many years (Pages 268 9- 269 18, *85-41- *86 30) The Five soorr SAMLERANA AND ATTAIN LIBRATOV Advised ay Mahavīra, Maniratha-kumara adopted samlehhunā and cultivated four-fold ūrādlanū (with reference to jñana, darsana, carana and 1773a) on his purc death. bed (269 23 f), and became an Antakyt Keralın in due course Lihcnise, the saint Kamagajendra sun that his end was near, tool the samlek hand you and on his death-bed offered Sāmāyıka and hşamāpanā in details (5 414) He became an Antakſt Kesalın Sunilarly, the saint Vajragupta became an Antalſ Keralın after observing samleh hanā and duly offering alocand and pratikramana ($415) In the same manner, the saint Svayambhüdca sau huis end nearing, adopted samichhana, and on his death-bed, he reflected on the varictics of death (416) Hc dcicloped oniniscience cic, and became an Antahrt Keialın Lastly, the saint Malärathi also realized that his end was ncar, had his body cmaciated with samleh lanū, and offered, in the end, detailed salutations to Arhit, Siddha, Acima, Upadhyaya and Sadhu (S$420-25) He adopted Ksapıla-śreni Thus ilies all attained finalliberation (described $426) in the end (Pages 269 18-280 17, * 86 31-8731) cic ·60 KUVALAYAMALA [ix Author's Conclusion ) UDDYOTANA'S PERSONAL OBSERVATIONS AND MANGALA. The author explains how different sections, episodes, characters and events of the plot serie different salutary purposes, ultimately intended to achieve the religious objective Then, in anticipation of likely criticisin, he justifies certain sentiments, contexts, discussions ctc saying that they all constitute dharma-katha and are ultimately conducive to the development of samakna or right faith ($ 428) He who reads or hears sincerely this Kualayamālā either develops samj akna or has it made more firm If one is adept in Deśī-bhāsās etc one should recite it, otherwise one should read it from a Manuscript in order to appreciate its merits it gives pleasure, if approached gently and intelligently It is Hrīdevī who is instrumental for this composition good people are requested to welcome and look after this, so that it may live long like the fame of Rsabha ($ 429) Further, the author gives some details about his predecessors and himself and about the place and time of the composition of the Kuala amala (430) Then follows the concluding mangala ($ 431), and lastly the extent ($ 432) of this work is stated to be about 13 thousand granthas (Pages 280 18-2849) 2 THE STORY RETOLD BROADLY The Kuvalayamālā presents the biography, through a number of births, of five souls (1 Candasoma--Svayambhūdeva, 2 Mānabhata-Manırathakumāra, 3 Māyāditya—Mahāratha, 4 Lobhadeva–Vajragupta, and 5 Mohadatta -- Kāmagajendra) who, to begin with, degraded themselves (respectively) on account of intense anger (krodha), vanity (māna), decert (māyā), greed (lobla) and infatuation (mola), but, with Jue guidance and mutual co-operation and help on the path of religion, they practised penances etc and attained liberation in the end The story is put in the mouth of the author, of saint Sāgaradatta, of Dharmanandana, and of various characters who figure in the narrative II] (1) Candasoma, alias Bhadrasarman, from Ragada in Kañcī, was a naughty youth His wife Nandini was such a nice girl as to captivate the eyes of the village youths He, however, doubted her fidelity without any reason, and one day, on returning from the theatre, where he heard some foul whisper, he hit, in a fit of anger, his sister and brother, thinking that they were his wife and her lover Sceing both of them killed by his hand, at his own door, he felt remorse for his sin, and wanted to die with them People prevented him, and Brahmanas prescribed various prāyascutlas to get rid of the sin, but he was in a mood of despair and repentance He went to the saint, Dharmanandana, from whom he adopted a code of religious behaviour and at last accepted renunciation (pp 45 15 49 21) He grew proficient in his religious practices (p 91 30), though his anger was not altogether quieted (p 928) In due course, he was born in the Saudharma-kalpa as (u) god Padmacandra (p 968), and from there, he took birth once as (111) a Lion in the Vindhyas (102 18) Being duly instructed (by Kuvalayacandra) the Lion died piously and was reborn as (Iv) a god in the Vaidūrya-vimāna (pp 111-12, 216 16) Thence, in course of time, he was rebom ·INTRODUCTION 61 as (v) Svayambhūdeva (pp 256 26f) who had to leave home and wander about for a prosperous living He reached Campā, but had to rest at mught on a Tamāla tree He saw two traders who significantly buried under that tree some treasure and went away Svayambhūdeva ſound, to his good luck, five jewels there, he took them and started home On the way he rested on a banyan trec There he heard a touching conversation between a bird and its father, mother, wile etc The bird succeeded in taking their permission to die fasting in order to escape from hell, as instructed by Mahāvīra This conversation was a lesson for him, and it opened his eye that it was not proper for him to pick up jewels like that and live on them Being thus enlightened, he accepted renunciation in the samavasarana of Mahāvīra, practised penances, submitted himself to samlen khanā-marana, became duly an Antalrt-levalın and thus attained liberation (88 416-19, also $ 426) [ll] Priyamkara and (1) Sundarī, of Sāketa, were a weddcd couple, highly attached to each other They would not tolerate separation even for a moment. As ill-luck would have it, Priyankara tel ill and died Sundari could hardly accept the fact of fus death She would not agree to the cremation of her beloved's body which she closely guarded None could convince her Her fatlier was lielpless and appealed to king Madana for some way out Prince Ananga (1c, Malāvīra himself in one of his carlıer lives) took this responsibility on liimself He picked up a dead body of a woman, claiming her to be his wife, and behaved exactly like Sundari So they liad a common cause aad some understanding betucen them At last Ananga managed to throw both the dead bodies in a sell, and told Sundari that her husband, as feared by them, eloped with his wife So she was brought round to her scnses (S$ 349-54) Sundarī, in duc course, was born as Mänabhaca, alias Sahtibhata of aini ulo materited the position in the royal Durbar from lus grand-father, an eminent Thakura One day Mānabha ta found Ius scat in the Durbar occupied inadıertently by a Pulinda prince Vain as he was, fic tool offence and hit that prince fatally on the chest in spite of the latter's «pologetic promise that this would not be repented He came out successful in the fray that followed For safety, hc left that place along with his father and loved comfortably in a fortified village One day, during spring-sports, hc happened to sing on the swing complimenting a darkısh bclored to the offence of his fair wife who felt humiliated and hanged herself, but was rescued by him in time He tried 10 convince her of his bonafidcs, but without success Hos vanity surged up, and he left home in sheer disgust His wife followed him, and she was followed by bus parents To test her fidelity, he threw a big stone in the well and concealed himself behind a inc Thinking that he jumped into the well, she threw hicrself there, his mother and fither also did likewise Manabhaça realised that his wanity Icd to this falal tragedy of the whole family ble was full of remorse, and, in a picnitcnt mood. started out in search of a prcceptor si ho kould purify lum lle gathered from a fossip of destitutes in Mathurd that a dip in the Ganges would clcanse lim of But in Kaušámbi, lie heard the fulility of such practices, adopied four- Jus sin ·62 KUVALAYAMÁLÁ fold Dharma and accepted dikşā from Dharmanandana (pp 50 i- 56 10) In due course, after following the religious routine, he was born as god (111) Padmasāra in the Saudharma-kalpa (p 96) From heaven, the soul of Mānabhata was born as prince (11) Kuvalayacandra, the son of king Dşdhavarman (who ruled at Vinītà in Madhyadeśa) and queen Priyamguśyāmā who got him through the boon of the Kuladevala (pp 15 12 1, 21 61) God Padmaprabha was born as Sāgaradatta (p 1036) who accepted renunciation under Dhanadatta and, as a saint, developed clairvoyance he visualised the career of his other colleagues In consultation with god Padmahesara a plan to enlighten Kuvalayacandra was hatched (p 11031) One day, prince Kuvalayacandra went out for a ride with his companions, but his horse was possessed by Padmakcsara and he was carried to the Saint (<Sāgaradatta) who had reached the spot where the Lion (<Candasoma) had been dwelling on the eve of its career The Saint enlightened, and prescribed plous life to Kuvalayacandra who, in turn, whispered sacred syllables into the ears of the dying Lion which consequently was born as a god (&$ 194-6, pp 111-12) Kuvalayacandra (as he was given to understand hus mission, a part of mutual agreement of the earlier life) travelled on and passed through the Vindhyas during the summer By the side of a lake he came across an image of Yaksa crested with a pearl-statue of Jina He met a Yaksakanyā, Kanakaprabhā (S$ 199-205) who was appointed to worship Jina by a Yaksa, Ratnasekhara, who was highly benefited in his earlier life by the namaskara offered to Rsabha Jina, and, who, consequently projected himself into this image called Jinasekhara As they parted, Ratnaprabhā gave a coil of medical herb to Kuvalayacandra to guard himself on his journey (P 120 30) Kuvalayacandra crossed the river Narmada He met in a hermitage Enikā and her attendant Räjakīra (1 e Royal Parrot) The latter narrated their biography Enika was the daughter of king Padma and his queen Srikanta, but was picked up in childhood by her inimical husband of the earlier life and dropped in the forest where she was brought up by a deer She was the sister of king Bhțgukaccha who attained omniscience Instructed by the Rajakīra she developed Samyaktva On hearing from Kuvalayacandra that he was separated for long from his parents, she sent through Rājakīra the message of his welfare to his parents in Ayodhyā ($S 207-22) Kuvalayacandra reached the Sahya mountain and joined a caravan bound for Kāñcīpuri When, on the way, they were attacked by a party of Bhillas, Dhanavatī, the nervous daughter of the trader, was so bravely sheltered by him that the Bhilla leader appreciated his valour and challenged hin for a duel The Bhilla chief realized that the prince was more than a match for him, so he suddenly withdrew from the field, and, as a pious follower of Jina, adopted kāyotsarga, meditating on paſca-ramaskāra The price welcomed him as a co-religionist They became friends The Bhilla chief took the prince to hus palli, Cintamani, and there they lived comfortably and piously The Bhilla chief was Darpapariglia, the eldest son of Ratnamukuta (brother of Dędhavarman) who had become a Kevalin Due to some palace-intrigue Darpaparigha was driven out almost insane But, in due course, he was made a Billa chief, and ·INTRODUCTION 63 since then he had been residing here The prince realized that Darpaparigha was his uncle's son He instructed him in the words of Jina and urged him to adopt good conduct After the rains were over, Kuvalayacandra travelled to the South, and Darpaparigha soon took to renunciation ($S 223-41) Kuvalayacandra reached Vijayāpuri There he learnt from popular gossip that princess Kuvalayamālā was very beautiful, she had hung in public an incomplete verse, and she would marry him who completed it When he came to the royal court-yard, le at once bit on the rest of the verse Just then, the state elephant was running amuck The prince brought it under control to the dismay of one and all He recited the complete verse to the satisfaction of princess Kuvalayamālā who garlanded him and chose him as her bridegroom Mahendrakumāra also was there by that time, and he gave an account of the prince etc to king Vijaya Though there was suspense of separation after the first meeting, Kuvalayacandra and Kuvalayamala exchanged affectionate messages and love-presents, learnt more and more about cach other, and at last their wedding was celebrated with great pomp They had a happy time full of pastimes and enjoyments of various types Finding an occasion the princes narrated their past lives and requested her to accept Samyakiva which she did ($$ 242-84) On receiving a letter from Ayodhyā, prince Kuvalayacandra accompanied by his beloved and Mahendrakumāra, started to mect luis parents They had auspicious s'ahimas on the way After reaching Sahya, they paid respects to a saint They learnt from his autobiography that he was cnlightened by sceing the paintings of the Samsāra-cakra, wherefore he entered the ascetic order This made Mahendrakumāra firm in his Samyaktva The prince met some alchemists on the way and helped them in their task He reached the outskirts of Ayodhya He was Jovingly welcomed by his parents, and was soon crowned as herr-apparent, to the joy of the whole town After a good deal of discussion, the right Dharma was discoscred as dirccled by the Kuladevată Putting the prince on the fronc, Drahavarman practised religion and his Karmas sorc ncarly destroyed Kuvalayacandra ruled for many years God Padmakesara (<Mohadana) was born as a son to him, and he was named Prthtīsāra Secing the momento, he had detachment for worldly life right from the beginning Both Kuvaljacandra and Kutalay amalü remembered about their earlier resolo and decided to take to religious lifc They happened 10 meet saint Darpaparigha who told them that it was lus Guru that gave dikşå to Dpdhavarman, and consequently both of them became Antakst Kavalins Inspired by this, Kuvalayacandra, Kuvalayamjla and Mahendra accepted renunciation and practised severe penances Kuvalayamala was born in the Saudharmakalpa Kuvalayacandra was born as (1) a god in the Vadorsa-yımāna which was reached by the Lion also ($ 285-336) Then, in the age of Mahātīra, the soul of Kuvalayacandra came from hcason and was born as (1) Munirailakumara wło became sery much addicted to funung Alahai Tra informed his father, Karcanaratha, that, though addicted to hunting, he was a blanja and would attain liberation in that very birth A decr, once the husband when lic was Sundari in an earlier life, would make hini religiousminded Mansrathakumira soon accopied renunciation Aduced by Mohivira, he culmyalcu fourfold ärādiumā, became an Antali-daralm and 11131ned libera. luon ($$ 339-34, 413) ·64 KUVALAYAMÅLÅ [111] (1) Māyāditya, alias Gangāditya, was a treacherous merchant from Vārānasi He developed friendship with Sthānu of good nature Both of them reached Prajisjhāna for business They carned five-thousand coins cach and converted the cash into five jewels for each They started home, dressed as friars for safety of travelling Māyāditya attempted, more than once, to decere his companion and deprive him of his share he pushed him once into a well, but a party of robbers saved him once from that plight, gave him hus share of five jewels, and warned him to beware of his trcacherous associate whom they had already thrown in a thicket taking all the ten jewels on his person Sthānu's behaviour was so straight and sincere that Māyāditya felt penitent A dip in the Ganges was prescribed by the village elder as prāyascutta It was saint Dharmanandana who advised him to seek shelter in the words of Jina, and gave him dikṣā seeing that his Karmas had sufficiently quieted (S$ 110-25) In the next birth, Māyāditya was born as (11) Padmavara in the Saudharma-kalpa (p 966) He constructed the Samavasarana of Dharmanātha at which all the colleagues met and decided what they should do to get samyakna (pp 96 27 f, 102 13 f) Thence, in due course, he was born as (11) Kuvalayamálā, the daughter of king Mahāsena (or Vijayasena) and his queen Dhānumatī of Vijayāpurī in the South, born to them through divine favour (pp 162 f) She developed aversion for men When, however, Kuvalayacandra overcame the mad elepliant in Vijayāpuri and completed the verse hung by her 10 public, she garlanded kuim as her bridegroom Soon she was married to him She had quite a happy time with him during the period of honey-moon Reminded of their carlier resolve and receiving due instructions from him, she developed Samyaktva and followed Jinadharma She left her parents with a heavy heart and accompanied her husband to Ayodhyā On the way, she shared the adventures and experiences of her beloved After king Drdhavarman accepted renunciation, she enjoyed the kingdom with her husband for many years God Padmakesara was born as a son to them, and became known as prince Prthvísara As resolved earlier she took to religious life along with her husband and practised penances She was reborn as (sv) a god in the Saudharmakalpa Further that god took birth as (v) Mahāratha, son of ling Śrenika (p 269 13 f) As a boy of eight, he entered the Samavasarana of Mahāvīra and sought the explanation of his dream On hearing his future from Mahāvira, he took dīksā, practised samichanomarana and adopted Ksapaka-srenī to get liberation (SS 420 ) [IV] (1) Lobhadeva, alias Dhanadeva, was highly greedy For earning more wealth, he went to the South and camped with Bhadraśresthun at Sopāraka Ву selling horses in the local market, lie earned enormous wealth there He was given a reception in the Native Traders' club where he heard of still greater profits in distant countries By prevailing upon Bhadrastesthin to accompany him, he reached with hın Ratnadvīpa where they had huge gains While returning in a ship, he trickily pushed Bhadrasresthin into the sca, so that he was no more to share his gains The latter was rebom as a Raksasa, and took revenge on ·INTRODUCTION 65 After a pious Lobhadeva who floated unconscious to an island the residents of which took out periodically his flesh and blood for alchemical purpose He was left just a skeleton and was picked up by Bhārunda birds When he was dropped by them on a lonely spot, somehow he felt rcmorse for his ingratitude to Bhadraśreşthin He wanted to purify his sin Some mysterious conversation induced him to go to the Ganges to wash his sins On the way, he paid respects to Dharmanandana under whosc religious guidance he accepted diksū (SS 126-140) death, he was born in the Saudharma-kalpa as (31) god Padmaprabha (p 92 9 ff) Thence he was reborn as (11) Sagaradatta in a banker's family at Campa With his self-respect pricked and his vanity tickled, he left home with a resolve to die in flames failing to earn seven crores within a year He reached Jayaśrī on the southern shore, and worrying about his gains he came across a significant Malura tree with wealth beneath it Guided by an anonymous voice, he took from there a handful of silver coins, won the favour (as well as the daughter) of a local merchant by his skill in salesmanship, and sailed to Yavana-dvīpa where lie earned more than seven crores But while returning, hc lost cycrything duc to ship-wreck He touched alive Candradvīpa where he saved a lonely maiden who was about to hang herself being frustrated in her love Both of them tried, in a mood of despair, to enter flames which were turned into lotuses God Padmakesara ( < Mohadatta) rebuked him for his cowardly attempt, reminded him of his responsibility, gave him 21 crores of coins, married him to both the girls, and reached him to Campā In due course, Sāgaradatta accepted diksā under Dhanadatta, and became a great Saint endowed with clairvoyance He remembered his carlier colleagues and the mutual agreement He went to the place where the Lion was staying Through Padmakesara, who possessed the horse, Kuvalayacandra was brought there and enlightened by showing the jewels which were to serve as a memcnto ($S 185-95) Thc saint Sāgaradatta was reborn in the Vaidūrya-vimāna as (iv) a god (p 216-17 f) Thence he took birth as (v) Vajragupta at Rsabhapura ($S 378 f) When the town was being regularly robbed by a mysterious robber, Vayragupta openly resolved to burn himself in flames, in case he failed to spot the robber within a week Six days passed withiout any success At the risk of his life, he invoked the grace of a Vetāla He found out the place of the robber, and, through the aid of Campakamālā who was once betrothed to him but was kidnapped by the robber, he successfully He stayed in that cellar enjoying various pleasures in the company of his beloved for twelve years Foi seven mornings continuously, he heard an anonymous voice (that of the souls of Māyāditya and Candasoma in heaven) exhorting him to follow the path of true religion by meeting a Sarvajña At Kākandi he went to the Samavasarana of Mahāvīra wlio enlightened him on his antecedents and duties He accepted dikşă, so also his beloved (394) After practising samlelano-narana, he became an Antakſt-kevalın and thus attained finished him liberation (§ 415) IV) King Kosala gare capital punishment to his son Tosala for violating the chastity of Suvarnadevī who was separated for long from lier husband and 6 ·66 KUVALAYAMALA consequently loved Tosala intensely The minister in charge of beheading Tosala allowed him 10 go «cotfree provided he disappeared to an unknown destiny Accordingly Tosaia ran to Patalıputra, and started serving under king Jayavarman as a common man Suvarnadevī, who was carrying believed that Tosala was beheaded, and in sheer humiliation she ran away from the town and joined a caravan bound for Pataliputra Due to physical disability, she lagged behind, and one night she delivered twins, a boy and girl, though in despair, she wanted to live now for them When she went out for a wash, the garment in which the two kids were folded and tied was picked up by a hungry tigress The girl was dropped on the road, later picked up by a messenger of king Jayavarmin, and was nourished, at Pătalıputra, by his wife who named her Vanadatta Sabarasimha, attached to Jayavarman while out for hunting, picked up that boy who too grew in Patalputra as Vyāghradatta, alias (vi) Mohadatta In due course, Suvarnadevī also reached Pätalıputra and happened to serve as a nurse to Vanadattā, not in any way recognising her During spring, Mohadatta and Vanadattā saw each other at a festivity, and felt passionately attracted mutually, the separation was unbearable to Vanadatta Later, Tosala saw Vanadattā (escorted by Suvarnadevī who did not recognise him nor did he mark her), was full of passion for her, and rushed for her hand at the point of sword There was a great commotion in the garden Mohadatta came on the scene, and in a duel finished Tosala on the spot As he started love sports with Vanadattā, a voice announced that it was unworthy of him to enjoy his sister, in the presence of his mother, and that too after killing his father It was the voice of a monk in the vicinity who explained all the relations Mohadatta felt remorse for his ignorance and wanted to expiate for his sin He came later to Dhiumanandana, and, with his moka sufficiently quieted, accepted dikşā (S$ 141-54) After an equanimous death, he was born as god Padnylesara in the Saudharmakalpa (p 968 9) At that time, he dissuaded Sagaradatta from entering flames (109) Later he conferred with saint Sagaradalta (p 110) possessed the horse of Kuvalayacandra, and thus brought about the meeting of the three (1c, the Lion, Kuvalayacandra and himself) Thence he was born as prince (11) Pilusāra, the son of Kuvalaya. candra and Kuvalayamāta Right from the beginning he had no attachment for the world, and he took the reins of the government much against his will (330) Later, he put his son Manorathaditya on the throne, practised asceticism, and joined his colleagues as a (iv) god in the Saudharma-halpa ($ 335) Thence he was reborn as prince (v) Kamagajendra at Arunabha Hc was highly passionate His loving wife was Priyangumati Once lie fell in love with a lovely girl from a mercliants family, his wife secured her for him in marriage, and took a promise from him that he would share all his cxperiences with her Later, he wanted to marry a princess ſrom Avantı While he was going thither, he was carried away by a couple of Vidyadhara muidens saying that princess Bindumati, who had heard about him, was pining for him in separation When he reached there she was dead, the two maidens burnt her body, and they also cntered the flames He 100 wanted to follow them, but changed his mind, hearing the conversation of a Vidyadhara couple As he entered a lake for funeral offerings, - ·INTRODUCTION 67 he found himself transported to Aparavideha where he had strange surroundings and paid respects to Sīmandharasvāmın from whom he learnt hus antecedents Mahāvīra explained to him that because of his bigh passion, the Vidyādhara maidens played a trick on him Kāmagajendra realized the vanity of worldly infatuation and accepted diksā When his end was near, he accepted samlehanā, became Antakrt-kevalın and thus attained Liberation Tliese five souls, with their respective passions somewhat quieted, met each other in the presence of Dharmanandana There they took diksū and were mutually attached Candasoma was requested by others to bestow samj aktra, if circumstances permitted ($ 170) Lobhadeva was born in the Saudharna-kalpa where otheis also followed in their subsequent births It was Padmasāra who constructed the samarasarana of Dharmanātha There they learnt from that omniscient Teacher ($ 184) that they werc Bhavyas, that they would attain Liberation in the fourth Bhava thereaſter, and what would be their subsequent births Realizing the difficulty of developing saniyaknia under the circumstances, they requested Padmakesara to do his best For memory clue they prepared their counterparts in precious stones and buried them in the forest where the Lion was to be born, marking the spot with a stone ($ 184) Sāgarádatta, as a clairvoyant saint, could visualize his colleagues in the third birth He went to the spot where the Lion was clwelling, he conferred with Padmakesara ($ 194) who brought there Kuvalayacandra who helped the Lion to die piously in due course, in the next birth, they were contemporaries in heaven (216) They repeated their earlier resolve, and agreed that any one who had superior knowledge should enlighten the rest Then in their last birth, they were (respectively) born as Svayambhūdeva, Mantrathakumara, Kāmagajendra, Maltāratha and Vajagupta They were contemporaries of Mahāvīra, and gathcred together in his Samavasarana They took diksā and attained Liberation in due course 3 JAINA DISCOURSES IN THE KUVALAYAMÁLA Jainism is called Ethical Realism, and this brings out its salient traits to the fore The theory of rebirth, the Karma theory which automatically operates, moral responsibility of the individual and allied doctrines were the characteristics of śramanic culture, and they are all inherited in Jainism The Jaina Karma doctrine is most uncompromising and undiluted every one is responsible for, and can never escape without reaping the consequences of his Karma The soul is subjected to a sort of vibration operating through mind, speech and body as a result of which it incurs material Karmic bondage Thus the Jaina teachers, therefore, have evolved philosophy of conduct and pattern of behaviour un influenced by any reliance on Supernatural intervention or guidance First, the Individual is made highly self-reliant, and the Teacher leaves no opportunity to put him on the right track of religion The erring soul is shown the correc path through religious instruction Secondly, the Kuvalayamālā is primarily a dlarına-kathā, if it is called, and has become, sanikiria kathā, it is because the author has incidentally added contexts and topics of artha and Lāma, and even those, in the long run, are conducive to the practice of Dharma In this pattern ·68 KUVALAYAMÁLA of narration, the various facets of dharma kathā arc as well included Thirdly, the very objective of the tale is to illustrate the effects of morbid temper, ie, of krodha, mäna, mājā, loblia and mola under the sway of which are acting the cluef characters in this story if they are to be brought on the right track, religious instruction is the most effective remedy Lastly, moral instruction is the chief aim of the author, and the entire tale is narrated in such a manner that the erring man and woman should learn the pattern of good behaviour by seeing and hearing what is happening to the characters under various circumstances The Sramanic teacher is an adept in this art The result is that the Kuvala, amālā has become a huge repository of religious discourses put in the mouth of religious Dignitaries, and the element of story will not suffer much, even if these are excluded from the narration All such discourses may be put together here to see what a vast range of Jaina dogmatics is covered by Uddyotana First the pages and lines are noted, and against them are enumerated the topics under broad heads 35 30 f The major types of liinisā and the reasons or pretexts with which they are committed 36 14 r Hells, the tortures etc therein 39 if The sub-human births (according to the number of Indriyas) and the miseries etc therein 40 13 f Human birth, its causes, grades, miseries etc 42 29 f Gods, their anxieties etc 44 15 f A discourse on hrodha, māna, mājā, lobha and noha, and their fourfold gradation (anantānubandhı etc) with illustrations 90 8f An explanation of abhayya, kala bhavya and bhavya 92 12 A conventional description of Saudharma ]Kalpa and (Padma-) Vimāna, the birth of a jha there, the local environments etc 95 12 f Some details of pūjā, see also 132 27 f 95 24 f Five Parameşthins and the duties of laymen and monks 96 28 f Details of the samasasarana, See also 217 21 f 97 27 f A discourse on Jiva, its nature, its relation with Karman, its migration through various births and its hberation 142-21 f A discussion about Dharma, its practice and its objective 177 28 f A grapluc glorification of samyakra 185 22 A detailed picture of hellish, human and divine bemgs their acts and consequences 192 27 Symbolically spiritual interpretation of various vocations etc 201 33 f A succinct exposition of the fundamentals of Dharma 209 18 f Rarity of religious enlightenment in human birth, explained by juga-sanula drslānta 21727 f Discourse on twofold Dharma 219 9f A discourse on five maltā vratas and the attendant blāvanäs 227 19 f An exposition of twelve anuprekşās 230 ST A samyag-drspi and his traits 200 Elaboration of the types of Karmas and their consequences 242 if An exposition of udaj a, hşaj a, hşa, opasama of the Jñanavara- ·INTRODUCTION 69 243 13 f 245 6f 253 18 f niya and other Karmas with reference to dravja, ásetra, kala, bhava and bhara A contrasted picture of the conditions in the Aparavideha-and Bharata-ksetra An exposition of the Lesyā doctrine, typically illustrated by the lesyāvrkşa, how the same act can incur different quantity of Sin according to the temperamental state Through the medium of a divine voice, a few religious discourses on the following topics are presented 1) One's benefit in the next world has to be ever remembered 21) vrati or detachment is necessary even in the midst of pleasures 111) Thc practice of Dharma Icads to Punya which brings pleasures, so Dharma is important IV) Dharma alone, and not the lures of Indryas, can save one from the pangs in hell v) One thirst quenched Icads to another, and there is nothing like satisfaction in this Samsāra vi) One should get rid of the infatuation for pleasures recollecting the manifold tortures, ailments, humiliations and sufferings of the past v11) The pleasures of sense-organs aie fatal in their consequences, so one should be circumspect with restraint on mind, speech and body A discourse on the causes which lead to life in hell A doctrinal exposition of the fourfold ärūdhanā, namely ñana, darsana, carana and virya A discourse on sāmāyıka An exposition of what may be called in general prankramang Explanation of the two types of Death, namely, pandita and bala-marana Here is an elaborate salutation to Arhat, Siddha, Acūrya, Upadhyāya and Sarvasādhu, and a good many details about whom are recorded Details about a soul's ascent on the hşapaka-srenī 261 8f 269 23 f 271 1f 272 70 273 25 277 7f 279 26 f All this shows that the author has snatched every opportunity to introduce Jajna dogmatical details to make his tale worthy of the name of Dharmakatha The structure of the narrative would remain intact in most of the cases cien if these contexts arc shipped over There are, besides, casual references to Jaina ideas liere and there A Jaina monk, who has pulled out his hair on the head years white garments and has a bunch of feathers (piccha), is distinguished from Tāpasa and Trıdandin and considered to be honoured in view of his ascetic cmblem He blesscs dharma-labha (185), and some details about his entry into the order and equipments arc available (194 19) The Pañcanamaskāra is a sliciter and has great miraculous potency in advcrstiy (137), and the harna sāpa (uttering of the pañca namaskūra in the year) given even to an animal leads it to 1 betier future birth (111 32) The way in which one takes to a asccticism and becomes a prateka buddha is interesting (141 1-5, 142 17 f) The idea of ·70 KUVALAYAMÁLA sādharnuha-s ātsalyana (116 23, 137 20) clearly indicates that Jaina religion was not a theoretical philosophy, but a way of living tending to community life A cārana-sramana is gifted with certain miraculous powers; he has no gacchaparigraha, and he does not initiate others into the order. (80 17 f) The Jaina Tirthakaras and saints are introduced here and there more than once The saints staying in the forest have an atmosphere of peace and amity around them, and their routinc of living is also interesting (28 22, 34) 4 RELIGIOUS TOUCHES IN THE KUVALAYAMĀLĀ Besides the insertion of Jaina dogmatical details, there arc contexts in the Kualayamálā in which the author either criticises the views of other creeds or casually refers to them whereby we get a good glimpse of the contemporary religious ideas According to the Lokaśāstra, or scriptures current among the people, a son is necessary for the parents to reach better worlds and to satisfy the ancestors, so, for securing an issue (135 f) various cults were current flesh from one's body, dripping with blood, was offered as oblation in front of Isvara, one's head was offered to Kātyāyani who is stepping on a buffallo felled with Trisula, human flesh was sold on the burial ground, guggula resin was burnt on the head as an act of devotion, Bhūtas, gods and Mātrs were pleased with blood, and prayers were offered to Indra These are all risky practices ( 32) Adused by wise ministers, king Dşdhavarman offers prayers, after due rituals ($ 34), to Rājalaksmī (addressed by various names 14 16) and urges her to grant him audience within three days, otherwise he would offer his head This Rajalaksmī is the spouse of ancient Rings like Bharata, Sagara, Madhava, Nala, Nahusa, Māmdhātr, Dilīpa and others, and after a little joke with her, the king gets the promise of a son from the Kuladevată Once prince Candragupta passes through a fatal test and satisfies a Vetala ( 379) from whom he gets the required details about a robber who could not be spotted by the city guards The deities, the author tells us, are twofold salāga and vrāgm ($395), and for worldly ends, the credulous people worship the latter of different names Govinda, Skanda, Rudra, Vyantara, Canadhipa, Durgi, Yolsa, Riksasal, Bhūta, Pisica, Kinnara, Kimpurusa, Gandharva, Mahoraga, Naza, astral bodies, natural phenomena etc Sailors in difficulty offer prayers and make propitiative promises to different deities (68 17 f) A lady about to commit suicide appeals for grace to Lokapālas (536) Yaksa worship is referred to, and there were Yaksa statues with Jinas on their heads There is a substantial section ($ 322) in which the author reviews 7:110us tenets and practices of different religious schools rather than religious systems as a whole, and those too as contradistinguished from the Jaina ones It is quite likely that these views are picked up and stated with the object of showing them to be contradictory and not acceptable to Jainism Taking them seriatım, some of the systems reviewed are Buddhism, Trıdandın, Samkhya, Upanısadıc, Vedic sacrifice, Vānaprastha creed, gifts to Brāhmana, the alleged Advaita creed, extreme Bliaktı cult, self-immolation or torture for divine propitjation, Digging of wells, etc, washing sins in the holy Ganges etc, Căturvarnya-dharma, ·71 INTRODUCTION erecting earthen deity etc, extravagant Dhyāna, Vaināyika creed, Cārvaka view, gift of cows etc to Brāhmana, Karunā-dharma, killing of harmful beings, the Pandarabhiksu's view, Fatalism, Isvara as the guiding spirit, extreme Jñanamarga etc As against these the Dharma consisting of Five Vows is said to be acceptable A severe attack is levelled against the Brahmanıc prescription of Prāyaścıtta which is backed by great saints like Manu, Vyāsa, Vālmīka, and Mārkandeya, which has the sanction of Bhārata, Puräna and the Gitā, and which consists in giving one's all possessions to Brahmins, in wandering a-begging, cleanly shaven and in bathing and offering oblations at holy places like Gangā (dvāra ?), Bhadreśvara, Vīrabhadra, Someśvara, Prabhāsa, Puskara etc (8894, 107) As against this, the śramanic prescription is different and consists of repentance, mental purification and penance in a proper perspective of religious virtues (49 14 f, 55 24 , 9021 f) Some interesting sidelight is available on the temples and holy places (p 82) the former dedicated to Rudra, Jina, Buddha, Kottajjā (Durgā ?), Sanmukha etc, and the latter, such as the sacrificial enclosures, Brahmanic schools, residences of Kapālıkas and lodges in which the Bhagai adgitā was recited In the evening, Brahmanıc houses resounded with Gāyatri-japa Elsewhere there is a nice glimpse of the Mathas or colleges for higher learning where students from different parts of India (150 20) flocked and were trained in handling weapons and in various fine arts, crafts and miracles (151 6 f) There were held classes (vakkhāna-mamdalı) as well in advanced branches of learning such as grammar, Buddhism, Samkhya, Vaišesika, Mīmāmsa, Nasyāyika, Jainism and Lokayata the characteristic topics of which are enumerated ($ 244) The description of the students is quite typical, and some of them mastered Vedic recitation (151 128) 5 DIFFERENT LORES, ETC The author makes a distinction between 72 kalās and 64 vyſūnas (1511 f) Among the miraculous lores prajñaph and malāsābarž-vidyās are mentioned (236 22, 132 3, 1335) The prince Kuvalayacandra knows drātuvāda or alchemy, turning baser metal into gold, and he comes across a group of people who are attempting that experiment, but without success Their activities are described, and we get a good shetch of what is done in this process (3311 f) The text Jonipālda is said to be the source of this Vidyā (196 32, 1976 & 19) The Laksanaśāstra is elaborated more than once (11691, 1293 f) a branch of it is called samudru (1293) There is mentioned a lore of detecting treasuretrove (hharrasāda) from the plant above, some characteristics of the latter arc described as if some source is being quoted ($ 187, 104 23 f) There is a prince highly skilled in the art of painting, and he has painted an claborate scroll of the Samsāra-cakra (185 18 f) There are repeated references to belief in astrology, and an astrologer is consulted on various occasions (47, 273) There is a good discourse on rāsı phala (85 48-9), giving the traits and longruity of a child born on a particulai rūši, on the authority of Vamgāla-risi may be that the name of his treatise was Vamgāla-jāy aga (202, 3, 24) The prince explains why one should not cat food or drink water or even bathe immediately ·72 KUVALAYAMÁLA after one is over cxerted and is hungry and thirsty, and he refers to Āusattha in this context (114 23 f) The author has his own ideas about the digestive process inside (228 11 f), and in one context, he describes graphically the predelivery signs (7611) Horse riding was quite necessary for princes Possibly using some manual on Aśvaśāstra, the author cnumerates cighteen breeds of horses (23 20-1), and he gives details about some of them with reference to their iarna and lāñchana ($ 56 ) Here and there, we have dreams and their symbolic interpretations (541, 2697 f) The Nimitta-jñana, which is a branch of Srutajñāna, is potent enough to indicate subha and asubha of the past, present and future, and it is illustrated in details ($412) Besides the reference to Bhūrjapatra which was used for writing (the script being avara-in7) a lovc-letter (160 13 f) there is a graphic and detailed description (a bit dignified) of a palm-leaf Ms written in Brāhmi lipi (201 28 f) 6 Socio-CULTURAL GLIMPSES The Kmalajamālā bristles with striking social and cultural touches of great interest The author draws his chief characters from the different well-known layers of the society By birth Candasoma was a Brahmin, Manabhata, a Ksatriya, Māyāditya a Vaisya, Lobhadeva, a Sūdra, and Mohadatta, a prince The pilgrimage to Ganga and other holy Tīrthas was prescribed by the priest as a prājascita against various sins (48 f, 63 f, 721), though not approved of by the author A typical Tīrtha-yātrika is described with reference to his dress and equipments (581 f, see also 48 24 f) A famine or draught of twelve years often led people to migrate for food and prosperity (202) The author supplies a list of respectable ways of earning wealth (57 22 f, also 191 1f) and also of benevolent channels of spending it (658 f) Though Benares had many good and bad openings for earning wealth (57 16 f), it was Daksınāpatha, with Pratisthāna as an important town therein, that was looked upon as a prosperous territory by the traders (57 27 f) whose preparations for a trade trip and onward travel from camp to camp (6513 f, 13521 f, 198 23 1) arc noteworthy We get a good sketch of the preparation of a traders' fleet, the rituals are interesting, and the various items in the boat deserve special attention (671 f) Often the trade routes pass through perilous forests (118) In the vicinity of Sahya mountain, there were Pallis of Bhullas who often robbed the caravans (135 27 f) Their Pallis (for instance the Contāmani, P139) seem to be pretty prosperous samnu esas ($ 227) The Bhullas arc Mlecchas, but now and then, despite their wild habits (112 21 f) in contrast to the respectable, they too have their code of behaviour (146 13-7) Traders had their clubs, and the custom at such a club in Soppăraya (1 e, Soparā, near Bombay) was that the foreign traders narrated their experience and adventures and were honoured there with Gandha, Tambūla and Mālya (65 22 f) These traders exchanged their information as to what commodities were available in different places and where they could be sold with greater profit Horses were sold in Kosala in return for elephants, betal nuts were exported to Uttarăpatha in exchange for horses, and pearls were exported to eastern country (para desa) in exchange for Camaras Conchs were available in Dvārak, From the Barbara kūla ·13 INTRODUCTION tusks and pearls were brought in exchange for clothes Palāśa flowers could felch gold in Suvarna-dvīpa Buffaloes and cows fetched netra-paſta in Cīna and Mahācīna Neem leaves could buy jewels in Ratnadvīpa Men were in great demand in the kingdom of women etc Some of these details cannot be accepted on their face value, they inay be just exaggeration (§ 129) In the busy market places, men from different parts of the country came and had conversations in different languages (246) which are interesting spacımens of contemporary spoken idioms as the author could catch them Their business conversations are quite lively and give some ideas about weights and measures (153 16f) Greedy merchants took risks of travelling on land and by sca of the dangers of which they were quite awarc (65 15 f, 666f) Now and then there were ship-wrecks ($166) Traders went on long journeys, sometime for more than twelve years, Icaving their young wives belund (74 12 f) Various good and bad omens were attended to while going on a journey (for the preparation ctc sce $285), and they are cxplained in short ($289) The birth of a prince and the subscqucnt activities and festivities are claborated in a stylistic manner (8$ 44-46) Likewise, thc wedding is described in all the details the prelimunaries of the marriage, the wedding function along with the rituals and concluding rites, the bed ceremony, the couple enjoying the sca-sight from the palace-terrace and various pastimes such as prahelikā etc (8$ 273-80) A good description of the coronation of Yuvarāja is available (2008 f) There is a scene of the royal āpāna-bhanu at which various sweet drinks are served (50) Very interesting are the gossips of the village ladies bringing water and of the boys in residential schools (149 30 f, 151 181) Thc parade of convcyanccs (8 571 in the royal courtyard and the scene of the Jayavārana running amuck $248) reflect cvents in the contemporary capitals Playing on the swing was an important sport of the spring (51 f) during which was celebrated Madanamahotsava, giving an occasion for youths to meet in the festive garden (77 f, see the reference to madlana-trayodas 7 in fine 15) During thc autumn, parties of dancers, actors etc moved from village to village, and how a programme was enacted at a village is graphically described (465f) There was a festival on the day of the Sarat-paurnimā (103 32) While describing the scenes and activities in the city, late in the evening, the author presents a picturesque sketch of the movements of the Kamini (S$ 156-58) There may be some exaggeration, still there are available some glimpses of the fashionable and luxury-loving section of the society Festivities like the Indramaha, Mahanavamī, Dípāvali and Baladevotsava appear to follow in succession after the rainy scason (148 11 ) There is a pretty good number of beliefs reſiected in the Kinala, anālā here Blood and flesh were taken from a living body and used for alchemical purpose (69-24 f) A robber possessed a miraculous sword and a pill, thic latter being alivays placed by him in his own mouth (251 25, 253 18) More than once, a miraculous movement, jumping up like a flash of lightning (unjukh uttam karanam) is mentioned (73 24, 87 13) and there ·74 KUVALAYAMĀLA 7 COURT, TERRITORIAL DIVISIONS AND GEOGRAPHICAL BACKGROUND King Drdhavarman possesses quite an imperial dignity (9) His council of ministers consists of eight members Mantrin (like Brhaspati), Mahānarendra, Mahāvīra, Mahāvaidya (like Dhanvantarı), Mahābrāhmana (like Caturvadana), Mahākavi (like Vyāsa), Mahäsenāpati (like Sanmukha) and Mahāpurohita (Iske Sukra) who are compared with their mythological counterparts, if not predecessors ($ 40) There is a scene of the court of Avantivardhana; and therein was observed the court-precedence who is to sit where in the audience hall A Pulinda prince who occupied a higher seat by mistake was hit on the spot by Mānabhata who felt offended because his seat was taken by the former (50) The Yuvarāja appears to enjoy de facto powers of the king (2137 1) The rich encouraged poets with rewards for Subhāsıtas (103 19) The references to Magadha, Rājagtha and king Srenila (contemporary of Mahāvīra) bring us to the historical period (268 9f) The territorial (or what might be, in many cases, political) divisions and the geograplucal details referred to in the Kuala, anālā deserve special attention In the southern half of Jambūdvīpa, which is surrounded by the ocean, there is the Bhāratavarsa, isolated by the Vaitādhya mountain (770) the two Desas, Uttarāpatha and Daksināratha ($ 430) are well-known The town of Taksasila is situated in the Madhyamakhanda of the Uttarāpatlia ($ 127), the river Candrabhāgā flows there and conflows into the oce.in (jalahı-darsā), on its bank there is the famous town Pavvayā lere ruled Torarāja (8 430) To the South of Vaitādhya, in between Ganga and Sindhū, there is the Madhyadeśa, its capital is Vinítā, the same as Ajodhyā, and it was being ruled by king Drdhavarman (S$ 13-7, 136 26, $ 285) Avantijanapada, possibly a part of Málava desa, has Ujjaini as its capital ( 97) Princc Mahendra is the son of the king of Malata who is not on good terms with Dşdhavarman of Ayodhya (211) From Ujjaint there was a highway to Pātaliputra (77) Vatsadeśa has its capital in Kaušāmbi, ruled over by Purandaradatta ($67-69) The term Pūrvadesa is used at times (62 17, 65-31) Dalsināpatha was looked upon as rich. (114f), and there the two of Prausthāna, was prosperous., affording opportunities for carning wcalth (§ 114) Sopāraka was a big emporium for traders who came there from different parts of the country (S 128-29) Lala, which has its specialities of dress and desa-blāsā, and in which Diárakā is located ($ 291) 15 mentioned along with Karnāļa, Mālava, Mahārāstra, Saurāştra ctc. (150 20, 1858) Among other towns mentioned we may tale note of Bhrgu- Laccha (99, 123 ctc), Vārānasi m the territory of Kasi (56 21 f), Košala in Košala (73 30f), and Campå localed in Dalşına-madhyama Khanda (96, 103, 109) Among the Jaina holy places, Sammeda-śikhara and Satruñjaja (124 18, 80 18) deserve attention The author shows some acquaintance with the extreme South of India Candasoma belonged to Ragadā (not a Sanskritic name), a vlage in the vicinity of KIñcī, the capital of Káſicī of Dravidas (45 15f) Parties of traders uscd to go to Kāñcīpuri (134 32 f) It is interesting to trace the route of Prince Kuvalayacandra He is flown by the horse from the town of Vinītā or Ayodhya ·15 INTRODUCTION towards the South He passes through the Vindhya forest (27 28 f) which possesses camps of wild tribes (112 3-25) He crosses the river Narmadā or Revā ($ 206), on the banks of which there is a Mahātavi Then he comes to the Sahya mountain (134 24-30) in the valley of which he stays with a Bhilla chief in his palli (138 117) Then he reaches the country of Vijayā-puravarī on the southern coast (149 6 f) Its capital is Vijayā (-nagarī,-puravarī or-purī), quite a prosperous town and situated right on the shore of the ocean the scenes of which could be witnessed from the terrace of the palace in fact, its southern rampartwall was washed by the waves of the ocean (173 32 ) It is to be distinguished from Jayanti (183 19) Other towns named Jayasri (1048), Śrītunga (107 16) and Jayatunga (109 26) are referred to, and they are all located on the southern shore The most important question is the identification of this port town Vijayā in the South Uddyolana may not have personally visited the South, but it is quite likely that he had heard a good bit about it from the mouths of traders going to the South possibly travelling along the Western Coast In the South of India there are some towns with their names beginning with Vijaya, such as Vijayapura, Vijayanagara, Vaijayantī, and some of them pretty ancient The proposed identification has to fulfil certain conditions it is located on the Western Coast, as it is reached after crossing the Sahyādri, secondiy, it is situated right on the sea-shore, and thirdly, its southern wall was washed by the waves of the ocean (173 31) One is inclined to identify it with Vijayadurga in the Ratnagırı District Very interesting information about it is noted in the Ratnagırı Dt Gazetteer (p 379) It was known to the European travellers as the best of the Konhan ports It is a rocky spot surrounded by sea practically on three sides the river Sukhanadī (as it is locally called) flowing down from Kharepattan almost makes a good lake near the fort, and it is a safe haven for the boats plying along the Western Coast Though thc present structures belong to the Marāthā period the port shows a good rocky base which must have been well-known and striking to the travellers along the Western Coast It was under the rulers of Bijapur (the former Vijayapura) Lately I visited the place and was struck by the coincidental description in the Kuralayamala that the southern wall is washed by the waves of the sea “A HAMILTON (1710) mentions it as Gheria or Vizendruck, fortified by a strong castle washed by the sea (New Account L 246) In 1756 Sir W JAVIES, survcying before the English attach, speaks of a very large town betwixt the fort and a hill to the South The town seems to have been nothing but a large collection of palm leaf huts (Lows' Indian Navy, L 133) Its great natural advantages make it probable that the mouth of Vaghotan river is one of the oldest coast settlements There seems reason to suppose that it is Ptolemy's (150) Byzantium, a Greek corruption of Vaijayanta (see WEDER in Ind Ant II 148) Rashid-uddin's (1310) Karoba has been thought to be Gheria (YUI E in Ind Ant III 209) " About the identification Vaijayanti (mentored in the Kadamba copper plates) and Jayantīpura (of the Vijayanagar grant) there 15 a diſſerence of opinion Some take them to bc Binavası, in the South Kanara District, while RG BUJANDARMAK' proposes Vijayadurgd Uddyotana, as noted above, distinguishes Early History of the Dellan 3rd ed Calcutta 1928, pp 73, 1 ·76 KUVALAYAMALA Jayantī from Vijaya The environments of Vijaya and the route to it from Ayodhyā, as stated by him in the Kuvalayanālā, very well suit the present-day Vijayadurga which was included in the Vijayapura territory 8 AUTHORS AND WORKS REFERRED TO IN THE KUVALAYAMĀLĀ Uddyotanasūri is an adept in the Kathā branch of literature, and his hinalayamāla is a veritable gem in it He enumeratcs various types of Kathas, and styles this work as Samkīrnakathā (S$ 7-9 ) He is 2 poet of wide learning, and he is fully acquainted with his predecessors and their works in this field His references to them occur mainly in one paragraph ($ 6), at the beginning of this work 1) Pädalıpta (Pāhttaya) is the well-known author of the Taramgasa, which receives here great compliments He seems to have been taken as a contemporary of Hata (=Sālāhana) who is mentioned along with him 2) Hāla had a great hold on the village folk, and his Kosa is an inexhaustible thesaurus 3) Chappannaya is not the name of any author like Pädalıpta or Hāla, but connotes a group of poets (to which Pädalıpta and Hāla also could be assigned) adept in wise sayings, and lately, a Gāthālosa attributed to them has been brought to light 4) The Vaddakahā e, Brhathathā) of Gunādhya (who is called Kamalăsana) is a veritable mirror for poets and is likened to Sarasvati 5) Vyāsa and Vālmıka to whom we owe Bhārata (see also $94) and Rāmājana are unsurpassed models 6) Bana's Kādambar7 is brilliant with exquisite expressions 7) Vimala (the author of Pammacarija) who is Vimalānka 15 complimented for his lucid Prakrit 8) Devagupta, a royal saint from the Gupta family (see also $ 430) is well known for his Supurisacarija 9) Harivarsa, the author of Harnamsuppatti, is complimented for his popularity and spotless cxpression 10) The Sulocanū is a well narrated Dharmakathā 11) The royal saint Prabhañjana is famous for his Yasodharacarita 12) The charming Varānga- and Padma caritas are composed by praiseworthy poets, Jadıya (=Jadıla) and Ravisena 13) The author of the Samarāditya-hatha,' (namely, Haribhadra) who is Virahanka, is mentioned as a teacher or Guru (of the author, sec also $430 below) in scriptural instruction 14) Other poets (whose names are not given) known as Abhimānānka, Parikramānka and Sahasanka are also remembered (86) In other contexts some other works and authors find mention rather casually A great authority on astrology is Vamgala Risi, and long quotations possibly from his Vamgalajāyaga are given (88 489) The Jonīpāhuda (=Yoniprābhrta) is a work dealing with the utpattı of various Jivas and about the fusion of metals etc (34 24 ) It was an authority on alchemy, turning baser metals into gold, and there were adepts in the study of this work (196 32, 197 6, 20) The Gitā or Blagajad Gitā, as a text which was recited, is referred to (48 17, 82 33) There is mentioned (56 28) Canakya śāstra (in plural) this may have the Arthasāstra of Kautilya in view In the light of the context, 1 I have shown elsewhere (Bharatna Vidya, Jan 1947, pp 23-4) how Samaramıyamka Kaha stands for the Samarāiccahaha ·77 INTRODUCTION the reference to Kāmaśāstra (78 9) has possibly Vatsāyana s work in view Some symbolic gestures to indicate that one wants to meet the lady in private are noted (73 12, 74 23 f) The Nitiśāstra (255 26) must be a Sanskrit text allied to the Pañīcatantra, a recension of which known as Tantrūk hjāna is mentioned and quoted in this work (236-7, lincs 30 & 1) There is a menton of Samudra Šāstra dealing with purusa-lah sana etc, which is too extenske but which is sunmaiised here in one Sanskrit verse (1293 ), and when asked for, which is propounded in more details in Prakrit verses subscquently (216) There is a casual reference to Bhārata-sāstra (16 23), possibly the Naljasõstra of Bharata What are looked upon as two parts secm to be mentioned as to works, Vasudeva-lundi and Dhamınılla-lundi, indicated by thc plural (281 11) 9 LANGUAGES AND DIALECTS USED BY THE AUTHOR Uddyotanasūri presents, in this work, quite knowingly a vast range of inguistic material which has a special significance for the study of Middle Indo-Aryan in particular and of Indian Linguistics in general The author tells us that this work is composed in Prakrta-bhāsā and the patterns of description (iamaja) arc of the Mahārāstra-deśī type In some contexts, just out of curiosity, some passages are composed in Sanskrit by way of quotations, somcthing, i e, some portions or passages are written in Apabhramśa, and Paisācibhāsā is illustrated (4 11-2) He clearly recognises three literary languages Prākſta, Samshria and Apabhramsa, and bards reciting in these languages are introduced in the Asthana of King Drdhavarman (16 22) By Prakrta he means the standard Prākrit dialect, Māhārāsįrī or Sauraseni, so other dialects are Apabhramsa, Paisācī, Māgadhī, Raksasī (Cūlıkā-Paisāci”) and some adnuxture Besides he speaks elsewhere of Deśa- or Desī-bhāṣās (281 23), ihe Lăța desa having the same in quite a charming farm (1858) The traders from different territories (desas ânie) spole in their various Desabhasās in the market place, and some cightien of them the author illustrates by specifying their names ($ 246), and besides he refers to the languages spolen by Khasa, Parasa and Barbara pcople (153 12) The languages spoken in the South India were also included among Desa bhāsās (1494) The knowledge of Desī-bhäşās was looked upon as a cultural cquipment (128 17) Thesc appcar to be territorial spolen forms of speech, as distinguished from the literary languages having cultivated styles of their own On the style and structure of Sanskrit, Prakrit and Apabhramsa, relaticly Siened, Uddjotanı has gli en his observations which are indeed classical and as such are presented here in free rendering In huis opinion, Sanskrit, with ils manifold vocabulary, compounds, indeclinables, prepositions, ciscs and senders, is full of difficulties and dangers like a ullain's heart crowded with hundreds of bad thoughts The association with Prákot, like that with the Konds of good people, is a happy one It is an occan of worldly information crowded with thic waves of discussions about sanous arts it is full of nectar. drops that are oozing out on account of its being churned his great persons. and it is composed with ! Tancis of nice arr ngement of words Anabhrmei Is a halined and picasing admitiur of the waves of pur and impure of these (175 14) ·78 KUVALAYAMALA As a Sanskrit and Prākrit words, it is even (or smooth) as well as uneven (or unsmooth), it flows like a mountain river flooded by fresh rains, and it captivates the mind like the words of a beloved when she is coquettishly angry (138) Quantitatively the Sanskrit passages are few and mostiy nietrical rule, they are quotations (para-layana, 412, as the author puts it) A few observations might be offered on them individually 1) In the discussion about prayascitta, the five sentences, which are metrical lines (48 18-21), appear to have been taken, perhaps in a mangled form, from some Smrti works The sentence Jighāinsantam etc is found as the second line at III 20, Vasisthiasmrit 11) The long verse in the Sardūlavikridita metre (103 17-8) is called a Subhasita by the author himself It is not found in the centuries of Bhartſharı ) This is a prayer (116 17-9) offered to the first Jina, Rsabla or Adinātha Tīíthahara The author calls it Dvipadi Khanda, meant for singing iv) This is an Anustubh verse (129 8) giving the gist of the Samudra Sastra which is very extensive V) This is described as Carcarika (1457-8) sung to the accomp iniment of dancing and is said to be composed of irrelevant expressions The verse contains obvious mistakes, though metrically it sounds fairly well vı) This (1528) occurs in a jocular context It is called Gathā by one and Skandhaka by the other It has a traditional ring, and obviously it has a mangled form, combining portions of a verse from the Pañcatantra and of another usually found in inscriptions (See Notes) vil) This is a śloka (175 10) to illustrate the distribution of its 32 syllables in a diagram It glonfies Jinasasana and might be an old verse, and there are available similar verses composed by Alalanka and others Some prose sentences in Sanskrit are also found on this page (see 114, 23) Vm) This is a prayer (198 18-20) to be offered in the blessed morning Similar Suprabhata stotras are current among the Jainas 1x) This is also a morning prayer (214 20) offered to the Juna It is not unlikely that the author himself composed it x) This (2339) is obviously a quotation XI) This is an important quotation (2371) The source of this sloka is specified as Tamtakhhana, 1 e, Tantrākhyāna The Ms J has originally takhhāna ja which, on the margin, is prefixed by Pamcatam in a later hand Including the additional narginal gloss, the reading would be Pamearamtakhliāra ja The reading of Padopted in the text stands for Tamtakkhine i e, Tantrākhyāne which was the title of a recension of the present day Pañcatantra' HIRTEL has noted that the Buddhist version from Nepal was called Tantrahlijānu The Pañcāki ānaka of Parnabhadra is assigned to AD 1199 The Ms J 15 116 years older The verse in question is not traced in the text edited by HERTFL X11) This sentence in Sanskrit (2445) is a prose quotation XIII) This piece (2477), omitting the word deia is a metrical foot repeated in the Sanskrit text as well The verse given by P (foot note No 7) looks like a parallel quotation XIV) The source of this Anustubh verse (255 27) is Nitisāstra It is not traced in the Pancoianiro noted above The Apabhiramsa passages, which are scattered practically all over the text but mainly in the first half of il, fall into, or can be grouped into, some types in view of the form or contents 1) Sec HERTEL The Par catantra Tent of Purnabhadra HOS, Vol 12 Intro p 20 ·19 INTRODUCTION The dolaka (47 6) sung by the grāmanari is in Apabhramsa, so also the song put in the mouth of the gūrjara pathina (595) Then there are a few such verses which go along with the prose passages in Apabhramsa (6 9, 11, 31 26 f) Therc is some uncertainty in view of the alternative readings whether 2 28 could be taken as in Apabhramsa one Ms reads attiau but the other artho In some prost passages, Apabhramsa fomis intrude here and there, may be that a few of them were current in the spoken idiom of those days At 239f, the king is addressing the Asvapati, the chief of the stable, and he uses an Apabhramsa form, the Gen sing in - ho Thc forms ghuri at 79 30 and animuttu at 99 19 etc arc stray intruders Then here and there, some short Apabhramśa sentences like să puna kaisiya etc arc followed by Prakrit passages, 722, 60 16, etc There is a pretty good number of passages which frcely use what arc looked upon as forms special to Apabhramsa They are often mtroduced with a question containing a Prakritic synonym of hidrsa, such as herisa, haisa, etc in the required form, with or without the h-suffix These passages (some of them including a verse or so) are usually descriptions of durjana 5 27 f, of sajjana 6 15 f, of a horse 23 13 f, of a samnesa Ragadā by name 45 17 f, of Avanti and Vijainī 503 f, 11f, of Kāsī and Vārānasi 56 21 1 , 27 f, of Kosala and Kosala 72 31 f, 35 F of a part 112 9-12, 14-19, 21-24, of summer scenes 113 6-8, 10-12, 21-24, of a town struck with famine 117 20 f, of Vindhyan forest 118 16 f, of Narmadā 121 1 f, of Ujjayani 124 28 (, of a caravan 134 33 f, of the town Rayanāurī 1402f , of the scenes of rainy scason 147 24 f, of Vijayapurī, territory and town 1496 f, 20f, ctc Then some other passages, which often go with the above, contain what miglit be legitimatcly called Apabhramsa forms They describe situations or activitics with short sentences following in quick succession (beginning with terms lihe ja jahım clc), as at 50 15 6, 82 25 f, 169 13f, ctc In order to mark out the Apabhrainsa traits all these passages can be The rules about Apabhramsa, noted by Hemacandra and other grammarians, are often oplional, and later grammarians have recognised an admixture of Prakrit and Apabhramsa to which a name Upanāgura is given by Kramndīśvara und Markandeya Here many passages are in Prākrit so far as the vocabulary and cven some forms are considered, but they possess striking characteristics of Apabhramśa the presence of winch alles them a label as Apabhramśt passages The Apibhramsa, as Hemacandra presents 11, 15 posithely a remodelling of some populur dialect or dialects to the status of a literary languiige Such a process must have gone for long in different arcas, and all lius on the pedestal of Prdhrit itself This alone cxpluns hou Arabhramsa forms could encroach upon literary Prakril, a phenomenon which is scen csen in the Parinacarna of Vim 17 w fo flouristicd much carlier than Uddyotana By Uddyolani's tinie, Apabhrains as a literary language, much closer to thc spoken form of speech than the standardised Präl til, was a fact, and that is how it could affect some of the pissiges It is perhaps for the first tinc th11 1c arc coming across a large an ount of prose which shows Apabhrannsa Comis Thic Jang uscs .pablırains formis ulale addressing an Issaputi, shc grúnta roll sing. studied together ·80 KUVALAYAMÅLÁ in Apabhramsa, and the Gurjara traveller has hus verse in Apabhramsa This at once indicates the layers of the society in which Apabhramsi was favoured more, and it affected by proximity the literary Prākrit now and then The broad yet striking grammatical traits of all these passages studied together may be noted here preferably in comparison with the description of Apabhramśa given by Hemacandra in lus grammar Some liberty of vowel changes is seen in forms like varau <sarākal 69, punil <punar 6 22, piyam for pıbām 112 23, anni panı <anje punar 149 15, and bhadaraya <bhattarakāh 147 28 The vowel ris retained in fra 31 12, and a conjunct group with is noticed in a word like prāna 476 (cf Hema VIII 11 329, 398) Coming to Declensional forms, Nom sing termination ! (often with a suffix) is seen besides o in the case of a ending nouns, dujjanu 527, jānu 531, ianu 149 8, lohium 112 23 (cf Hema VIII 1v 331-2 also 354) Sometimes the termination in the Nom and Acc is absent, and besides vowel-variation is seen kāyala ghuya (for hākāh ghukāh) 82 27 (see also 112 10, 15), nasankurarehıra puhai, vājada halņa 147 25 27, ekha, cciya koilā mottum 147 30 (cf Hema VIII 1Y 344, also 330, especially illustrations) The forms of the Nom pl of neuter nouns ending in a of the type hesaraim, bharanaim, gūmam (besides gāmāım 72 31) 31 16 7, 56 22 (see also 112 321, 11721 ſ) are found in plenty (cf Hema VIII IV 353) The Instr sing forms of a ending nouns are of the type małallenam saddem 61 (Hema Vill iv 342) The Gen sing forms of a ending nouns are of the type durjanaho 6 11, demtaho 622 etc The form mayalum (nrtasya) 528 is either a case of vowel-variation or of contamination with y ending types, the pl forms are of the type cilājaham 112 21 (cf Hema VIII IV 338 9, 341) The Locsing forms of a ending nouns show the types cittae 61, samsaggi 620, gharı 79 30, gharaj are 147-26 (cf Hema VIII iv 334) Pronominal forms like jasu 47 6, tahu, 47 6, jahım 31 15, tahm 72 35 and lahım 1212, jāla 118 18, and ayaho 62 are found in our passages and have their correspondence in Hemacandra's rules The h-suffix is used here quite in plenty kadiyasi, mahurau 6 5, piesalulla 23-16 Participle fornis with the suffix alla, tlla or ulla etc are quite interesting jājallija 62, bhariy allau 69, see also 112 11-12, karsiyao jājallijao 113 10 Agreement in gender seems to be upset in pahajau nāyara bālyalı 140 3 (Hema VIII iv 445) The potential participle form type of mārijaviau 11221 is noted by Hemacandra (lbid 438) In these passages though the vocabulary is the sanie as in Prakrit, one is struck by the tendency to use Deśī words (112 22) and Dhātvādesas (112 18 etc) Forms like jar salle karsaija 5 27, 7 22 are sanctioned by Hemacandra in a special sutra (VIII 1v 403), and saim (for siaj am) 6 4 is found more than once in his illustrations (on sūtrı 402) The words like shain 5 28, J, JI or jje (for cia) 625, 6 56 and vunna (= visanna) are noted by Hemacandra (VIII IY 420 21, 424) Onomotopoic dhānādesas used by Uddyotana, such as, karaj ara 530, cadapphada 5 29, khamakhama, pluraplura 23 16, cılıcılı, kılıkılı 82 27 28, maghamaglia 169 27 are perhaps colloquial These characteristics of the Apabhramsa passages are covered by the rules of Hemacandra The description of Apabhramsa given by Hemacandra is 1 bit more pervasiic covering many dialects, or local variations, ·81 INTRODUCTION Paisací ones without making any distinctions, any way it can safely be said that the Apabhramśa used by Uddyotana is duly covered by the rules given by Hemacandra, and this is but natural, because both of them hail from nearly the same linguistic area and belong to the same tradition of learning Uddyotanasūrı has illustrated another blāsā, namely, Pesayā, 1 e, Paisācī, as we have it elsewhere and the passages are included in $ 139 They have already attracted the attention of earlier scholars like L B GANDHI, A MASTER and F B J KUIPER The last two have attempted not only a critical constitution of the text based on JP but also discussed grammatical forns and presented a translation in English Paisaci language and literature have been a matter of great scholarly curiosity, investigation and even speculation for one main reason, namely, the Brhatkathā of Gunādhya was written in Paisācī The two Mss J and P vary in details of readings, individually the Mss arc not without faulty readings, and they seem to have suffered unconscious syllabic changes because the Paisacī passages come in the midst of non- As these passages are thoroughly scrutinised by Master and KUIPER, only a few observations will be added here in the light of the rules of Hemacandra In these passages the tendency to retain invervocalıc + (quite possible in Pāl—and now and then even in Ardhamagadhı both of which form along with Paisacī an earlier stratum of MIA), to change even d to 1, lo use n instead of n, to prefer yy (=dy) for }], to use verbal forms like lappiyyate, uphut (1)u [i] na and to use words like Kusumotara tāmotara in Hemacandra) sinnūna and hutapaka is quite in tunc with the rules of Hemacandra The use of 1 for 1 and some traits of Cūlika Paisaci are not noticed here Then may be studied together three contexts in the Kuvalayanālā in which some conversational passages occur, first (55 15 f), talk of the decrepit-anddestitutes, secondly (63 18 f), prescriptions of the Grāma mahattaras for the purification of culprits who have committed the sin of mutra droha, and thirdly (151 18 f), the conversation between the boys belonging to a residential school The grammatical substratum for these passages is literary Apabhramsa (the first passage could be easily styled as Apabhramsa), but there are certain elements in them which give a different tone and flourish to them The Indian society has all along a two fold current of languages the literary and the spoken In a way, they were independent but all the while running parallelly with mutual interaction These three contexts, under study, are a part and parcel of a AN UPADHYE Pajšact Language and Literature Annals of the BORI, XXI, parts 111, pp 1-37, Poona 1940, in which are included some earlier references A MASTER The Mysterious Paréacı, JRAS, 1943, 217 f V RAGHAVAN The original Parkici Bțhatkathu, Bharata kaumudi, Allahabad 1947 pp 575 588, see also his Bhoja's Śrugara prakula (Madras 1963), pp 846ff Asada a commentator on the Saras atikanthabharana believed that the Paisacı quotation panamatka etc, given by Hemacandra is the adı namashura of the Brhackatha, Bharatiya Vidyu (Hindi) III 1, pp 231 Dc SUKUMAR SEN (Journal of the O I, XI, 3, pp 193 ff, especially pp 207 8) holds the view that what the Pruknit grammarians call Paitāci .was probably the early MIA literary language which after being cultivated by the souther schools of Buddhism later received the name Pali in Ceylon There is no doubt, and it is accepted, tha: Pali and Pazšaci have much in common, and form perhaps the carlier group ·82 KUVALAYAMALA Prākrit text which contains plenty of Apabhramsa elements, but they positively verge on what must have been the spoken form of speech It may be called Middle Indo-Aryan colloquial, or even Mid-Indian colloquial The orthodox authors, who are brought up in the tradition of conventional court poetry, would not like to admit such conversations, but Uddyotana has done it, and he must be complimented on his having given us such linguistic material which would not have been otherwise available The growth of Middle Indo-Aryan languages shows many gaps, because the spoken predecessor stages are not preserved and what is found by way of its counterpart in literary strata is only partial and inadequate in linking the continuity of the speech formation Dr A MASTER has already studied and offered grammatical notes on these passages It may not be out of place to look at these passages from the points of view of Sanskrit, Prākrit (1 e, Māhārāsțrī and Saurasenī) and Apabhramsa and observe their constituents with reference to their phonetic make-up, grammatical forms and vocabulary The alternative readings only show that the passages have suffered changes in copying, beause the dialect is not clear-cut as expected, and the forms are often obscure The first conversation is set in an orphanage at Mathurā, and the list of the destitutes is quite interesting The names in the list stand perhaps without terminations as one would use ordinarily while speaking This is not impossible even in Apabhramsa Besides the Prakrit forms, the Apabhramsa —1, Nom pl –un (with a preceding), Gen pl – ham the form hahm, perhaps je or dje (standing for ji orji in some cases), the retention r in Prayāga, and a word like kheddu (Hema VIII, IV 422/9) are easy for detection The verbal forms milellae, rutthellao and jampiellau, ekkeklamaha (Gen pl agreeing with the preceding nouns ?), gayāhan (besides gajāhaň, repetition of so, and expressions like kalo vuttantao, tena janpiellau, hāım kajju etc, add a positive colloquial tone to the passage The second context consists of four statements (63 18, 20, 22 and 25, which have perhaps a metrical ring) which are put in the mouth of Grāma mahattaras, the last of whom, however, is a Dramga-syamın, Dranga being a settlement of the Gūrjara tribe The Präkrit background of these speeches is clear The Apabhramsa traits are seen in forms like chaum, 11-endings, the word hira (Hema VIII, 1v 419) and forms like Gainga, brolla, prāvu etc The retention of r in a number of conjunct groups, alternative forms like cru, eu and ehu, Sanskritic tendency as in protu (=prokfam ?), sampratu (=sāmpralam, besides sampratt), bhrät retention of intervocalic 1 (once its softening in uraidu) etc, may be even dialectal traits (not unknown 10 Hemacandra) in the different sections of the society But all these put together do point out to the colloquial format of the speeches uttered by people whose language is not standardised by some or the other grammatical discipline The third context is perhaps the most interesting conversation between the inmates of the residential school They are all grown-up boys and are trained in reciting Veda (veda pādha mala buddhi-ittharā) Dr A MASTER has already studied some of the grammatical details The Prakritic basis is obvious The Apabhramśa characteristics like the u-endings, Gen plin -lam, forms ·INTRODUCTION 83 without ternunations (like ka, bhadārıya), Present 1st p plin -hum, ctc The most striking aspect of these speeches is the sprinkling of Sanskritic pronunciation (hidrsam, sometimes wrongly sprsta from proch), introduction of Sanskrit words and also forms shaped after the Prākritic set up (varmni < varnaya, yadrsiya, parinetavyo, vismrtu) and even broken sentences A form like pathası is quite usual in a variety of Prākrit called Pali on account of its use in the Buddhist canon This colloquial speech is made to smack of Sanskritic learning and skill in metres, quite natural in a Vedic school An old Sanskrit Verse is a bit mangled: and what is put in Sanskrit must have been originally in Prākrit (tambola-raya-rāyam alaram daſthuna kāmıniyanassa) Here and there some Deśī words like cafta, sinigha etc, are used An analysis of any Modern Indo-Aryan speech today will disclose elements inore or less on this line The alternative passage in P and alternative readings show that subsequent readers or copyists might have taken some liberty with thc expression May be that there is some exaggeration and artificiality in imitating the speeches of these boys But that the author seems to have done his best to reproduce approximately the contemporary Colloquial idiom used in an orphanage, by village headmen and by youths studying in a Vedic School, should be accepted as hughly probablc The prince reaches the market place in Vijayāpuri There he sees countrytraders who could be distinguished by their territorial speeches (desa bhāsālakklue) 1 e, dialects and languages (their traditional or conventional number 15 cighteen) current in different parts of the country He describes these categories of people, physically and temperamentally, and gives some words or so from their speech (p 152, 1 247) 1) The Gollas are dark and of harsh words, they enjoy a number of skirmishes or fights and are devoid of modesty (lupā), and they utter adade' 2) Those from the Madhyadeśa are adept in state policy and in treaties of peace and war They are talkative by nature They speak - tere mere āu' 3) Those from Magadha are pot-bellied, ugly and tickety, and yearning for amorous sports They speak "ege le' 4) Those from Antaraveda are reddish (in complexion), with brown eyes They are actively gossipping about food. They talk sweet using the expressions "hitto kummo' 5) The Kīras are characterised by lofty and fat nose and golden complexion, they carry heavy loads, and they speak. suri pāri' The Dhakkas lack in courtesy, generosity, manliness, skill and kindness, and they talk 'enam leham' 7) The Saindhavas are graceful, sweet and tender, they like singing and are homesick, and they utter 'caudaya me' 8) The Mārukas are crooked, dull and sluggish, they cat more and have their limbs rough and fatty, and they speak appām tuppāın 9) The Gūrjaras have their limbs nourished with ghee and butter, they are pious and skilled in treaties of peace and war and they speak nau re bhallaun' 10) The Lātas bathe, anoint and comb the hair, and thus make their limbs attractive, they speak thus 'amlam kau tumham. 11) The Malavas are slender and dark, they are irritant, fierce and leading a life of self-respect for pride) and they speak thus 'bhāuz a bham sunlie' 12) Those from Karnāļaka are excessively proud, too much given to pleasures, fierce and of fickle tcmper, and they utter 'adi pāmdi mare'. 13) The Tajikas ·84 KUVALAYAMALA cover their bodies with bodice, they like flesh, wine and merriment (love), and they speak 151 kisi Misi 14) Those from Kosala are adept in various arts, proud, irritable, and well-built, and they speak jala tala le' 15) Those from Mahārāsțra are hardy, lean, dark and enduring, they are proud and quarrelsome, and they speak 'dinnale galıyalle', 16) Those from Andhra like women and warfare, they are handsome and fierce in cating, and they utteran puti ratim' The prince observed these 18 (really 16) Desi-bhāsās and those of Khasa, Parasa and Barbara people For some observations about these people and their speeches, one has to study the discussions of Ds A MASTER and the Notes at the end The indefinite nature of the readings raises some problems which await further investigation Any way Uddyotanasūri is one of those few authors who have shown not only that language insight but also illustrated a number of lang and dialects which, in view of his definite age and locality, are a remarkable document for the study of Indo Aryan in general and Mid-Indian in particular 10 METRICAL FORMS IN THE KUVALAYAMALA The Kualayamālā, as a whole looks apparently like a massive work in Prākrit prose with a continuous narration uninterrupted by any division like the uccharāsa or pariccheda etc For a big work like this, this is a speciality and even a hindrance in following the complicated threads of the story which not only deals with a number of lives, but also embodies a large number of sub stories emboxed here and there The original Brhatkatha was possibly divided into Lambhas The Vasudev ahımdi, which is looked upon as the Jaina prototype of Gunädhya's great work, bas also suitable Lambhas The Kadambarī of Bāna is one continuous story, and this looks like a good prototype for our author who is quite acquainted with Bāna and his works The Vāsaiadatrā of Subandhu does not, somewhow, find a place among the works referred to in the Amalayan ālā A Kathā, according to Bhāmaha, does not contain Ucchrāsas, and it is to be remembered that the Kualay an ālā is a (Dharma-) Katrā or’ule Samkīma type The Farumywar of sunlpte, altre are reasons to believe, was also a continuous narration without any sections The Samarāiccakahā of Haribhadra is, however, divided into Bhavas, which serve the purpose of Adhikaras In a number of Prakrit and Apabhramſa works the division of Paricchedas or Samdhis is rather artificial ? Any way this hunala; amālā is a prominent example of a continuous composition in Prākrit A closer scrutiny shows that it is composed partly in prose and partly in verse both the types get mixed up without any clear-cut restrictions In view of its poetic qualities and free admixture of prose and verse, it can be called Campū, which style is culinated by a number of Jaina authors in their religious The verses here come some time to continue the narration, now and then by way of an effective description, often as gnomic, religious or didactic fomances 1 See the Introduction pp 41 ff, to the Lilajar edited by A N UPADHYE, Singhi Jain Series, No 31, Bombay 1949 ·INTRODUCTION 85 sermons and at times by way of clarificatory elaboration Uddyotanasürı mixes up various stylistic and metrical forms of composition, and he has made a pointed reference to this at the beginning of his work (87) In fact some metrical forms are specified by bim, though a few of his expressions are open to different interpretations The total number of verses in this work is not less than 4180, the major bulk of which is made up of Gathās, thc predominant Prāknt metre Uddyotanasiri has such a remarkable hold on the composition of Gathā that it comes to him most naturally The liquidity and smoothiness of lus Gātłās stand unparalleled, if not unsurpassed Besides the Gathā, the metrical forms used by him are listed below alphabetically, and a few observations are added on some of them in the Notes at the end adhikāksarā 25 30 anustubh 129 26, 29, 130 27, 131 11, 152 8, 214 20, 230 12, 237 1 aralambaka 94 11 avaskandhaka (32/29) 99 carcari 4 27 (dhuayam)? carte [10(5,5)], 107 chittaka see also totaka, 28 19f, 38 21 f, 1447 dandaka 18 119 (see Notes), 28 u1f (bhujamga), 68 24, 174 7f (pracıta) dohaka 47 6 (see Notes), 152 11 dvspathaka 47 6 (see Notes), 59 5 dvpadi 31 308, 41 33-4, 78 13f, 84 12f, 84 227,95 15f, 116 17, 160 24 (called duvai-hhamdalayam) galitaka (with four lines, each having 21 mātrās 5, 5, 4, 4, 3) 4 28, 4 31, 53, 56 giu 14 15, 33 17, 37 9-10, 42 1,60 17, 61 28, 76 197 (?), 94 23), 120 4, 134 26 gilika (This differs from the git type Its third and seventh caturmătrās have in fact five mātrās) 28 (see the Notes) harmikula (baving thirty mātrās in a line 47, 2) 8 29 (see the Notes), 235 16 indravajra 43 18 jambheffika [9(4,5), 10 7f lalità 3317 (see Notes) mātrāsamaka 18 19 nārāca 154 12, see also promānkā pañicacâmara 24 20 pañcapadi 63 18, 20, 22, 25 pramānikā 154 12, sec also nārāca samh ulaha (6,4,4, 2) 14 26, 18 21, 18 19,171 186, 174 14 sārdmlarhridita 103 17 skandlaha 1929 (see Notes) sragdharā 1913, 1916, 19 19, 1922, 1925, 19 28, 205, 2011, 2014, 2017, 20 20, 20 28, 409, 449 sumanā (sec Vritajūrisaniliccaja III, 1 It has four pādas, cach having three cafurmātrās and a guru, thus in all fouricen mätras) 27 fofala, sec churaha ·86 KUVALAYAMĀLA udgiti, see vigātha 26 18 upagini 9 12 (see Notes), 25 16 ullala (with 27 mātras in each foot, with a pause after the 15th) 611 sandanaka, see sanikulaka vigātha, see udgin nipulā (only a speciality of the gātha) 29 13, 15, 21, 30 18, 22, 31 6, 22, 32 26, 336, 21, 42 25 (?), 45 10, 146 21, 161 18, 166 16, 211 25, 238 1 Besides the above, which could be identified more or less with the known types, there remain some unidentified metrical forms 69,6 17, 12 21, 30 27, 31 26,54 8, 127 11 and 236 12 11 THE KUVALAYAMALA INFLUENCED BY EARLIER WORKS It s seen above (pp 76 f) how Uddyotana respectfully refers to a number of earlier authors and works He is widely read, and consequently he has enriched his composition with a vast range of information and a variety of contexts many of which are inherited from earlier works consciously or sub consciously Uddyotana's reference to the Taramgarai with an adjective cakhāja jo alasuhaya has in view the central idea of that romance which gives the biography of a beautiful nun, Tarangavatı by name, more or less a contemporary of Mahavira The original work of Padalıpta with plenty of Desi words is no more available, but what we possess today is only a digest in Prākrit, (samkhitta-) Taramgavas, also called Tarangalola in 1642 Prākrit stanzas The concluding verse yields no satisfactory meaning the author may be Nemicandra (or his pupil Jasa or Yasas, in case he is not only copying it for his teacher), the pupil of Vīrabhadra Comparing the kuralayamālā (km) with the Taramgalola (T), it is seen, Uddyotana directly or indirectly owes some contexts to Padalıpta The motif of jāti smarana plays an important role in T which further illustrates that the law of Karman is inviolable that none escapes the consequences of one's own thoughts, words and acts, and that renunciation is the only panacea against all the ills of Samsara These items are found in plenty in km as well Both are Dharna kathās, though Km, on account of its vaned contexts, has assumed the form of samkirna kathā Princes and girls from distioguished families are trained in various Kalās (T817, Km 22 1-10) The thoughts of onlookers while Tarangavatı (T 15) was passing by the road in a chariot have close resemblance with a similar scene in Km (1824 ff) The religious and cultural background is identical in both T and Km, and the tendency to introduce religious details is quite patent in both the texts (T83 18 f, Am 142 21 f, see Intro pp 68 f) The effects of puria krta karman are often elaborated (781 798, I E LEUMANN Die Nonne Taramgalolu (from Mss) Translated into German Zeitschrift ſur Buddhismus III pp 193 if, 272 ff Munchen 1921 NI PATEL LEUMANN S German Essay Translated into Gujarati and included as a Supplement in the Jarna Suhina Samdodhaka U 2 Poona 1924 The Text in Prakrit is published in the Śr Nemivijiana Granthamala No 9, Surat 1944 Though said to be based on five Mss the text presented is far from satisfactory A critical edition of this beautiful romance is an urgent desideratum Somc mature Prakrit scholar has to undertake it ·XIV 2, pp 378 86, Baroda 1963 64 INTRODUCTION 87 Km 129 12 etc) Tarangavati escaping with her spouse reminds us of Suvarnadevā going out with prince Tosala, though the circumstances are somewhat diffcrent A Sabara chief looting the caravan and retiring to his pall7 is referred to in both the texts, and so also therein figures the deity Katyayanī Relatives dissuading one from taking to renunciation are introduced in both the works That a woman is not to be taken into confidence is a common idea in both (T 54, Km $ 364) Some striking points of difference in both the works may as well be noted The T is essentially a mānust kathā with a few characters introduced, while Km is divya-mănust kathā, and the number of characters is 100 large to be easily managed The T has a compactness, and its descriptions are so worldly, natural and catching that it is these which appear to have made T so memorable Uddyotana’s canvas is vast, and his descriptions are grafted as preces of style and beauty, at times even in a detachable manner The geographical background of Km is far wider than that in T As the original T is no more available, verbal agreements here and there carry no special significance Uddyotana refers to the Kādunbarr' of Bāna whose well expressed style is complımented for its grace Hc imitates Bana in his descriptions of town etc loading them with similes and slesa The description of Vinita in Km ($ 14) resembles that of Ujjayanī in K The pruliharı ushering in Sabarasenāpati 10 Km (20) reminds one of the entry of Candala-hanyalā in K, and even some cxpressions are common (See Notes at the end on 9 line 21 ) Udiyotana's details at Km 27 30 f reminds one of Bana's pattern of description of the Vindhya kahım herc corresponds to Bana's kvacit, and even some expressions are common to both (See Notes on 27 30f) The context in Km at 127 7 f resembles the parrot episode in K, and there is close agreement in some words as well (See Notes on 123 14) Uddyolara is Daksınya-cıhna just as Vimala is Vimalānka, and he has great praise for Vimala's sweet Prakrit style and clarity of meaning seen in the Paum capiya (P)? Narration of earhet byves and jālismarana are common to both Sections on Jaina dogmatical topics are found in both The conventionat sakunas are common to both (P 94 357, Km 184 10f) Different acts lead to different grades of existence (P 14, Km 18521 ) Certain episodes and tales closely resemble in both the works The context of Kuvalayacandra concealing PM 1P PETERSON, Bombay 1883, and subsequent Reprints and revised editions UPADHYE Influence of Vimalasuri s Paūmacarıya and Bana's Kadamban on Uddyotanasuri's Kuvalayamala JO1, XVI 4, Baroda 1967 Still there is scope for a more detailed comparative study in this regard Edited by Muni PUNYAVIJAY Published in the Edited by H JACOBI, Bhavnagar 1914 Prakrit Text Society, No 6 Varanası 1962, with Hindi Translation and an Introduction in English by Dr Y M KULKARNI Lately, a good deal is being written on this work P M UPADHYE The Sect of Vimalasuri, Oriental Thought pp 17-27, Some Glimpses of the Society and Culture as Reflected in the PC, 1 of the Un of Bomba), XXX 2, pp 81-105 Boqibay 1961, Padmacarıya and Padmapuraya Tbid XXXI 2. Bombay 1962, Geography Known to the Paūmacarıya pp 46 51, J O R , XIV 1, Baroda 1964, Maxims and Pathy Sayings in the Paūmacariya, J of the Un of Rombay, XXXII XXXIII 2. pp 165 76, Bombay 1963 KR CHANDRA New light on the Date of PC, also Sources of the Rāma-Story of PC, J O R, XIIJ 4 pp 134.47 and ·88 KUVALAYAMĀLA himself in the temple of Rsabha and Kanakaprabhā and party worshipping the Jina (Km $ 200) very much resembles the one in P where Janaka hides himself and Candragati offers the Pūjā (28 44 f) It is interesting that both Kuvalaya. candra and Janaka were flown by a miraculous horse Certain descriptions in both the works show resemblance and cven common ideas and expressions description of the Vimāna (P 14 89 & Km 92 21 f), of hemanta (P 31 42 f & Km 169 196), of the forest with a long Dandaka metre (P 53 79-80 & Km 28 11f), of battle (P 53-107 & Km 107f rather short etc) Both the authors have much traditional knowledge, more or less common, and onomatopoetic expressions are used by both Uddyota na refers to Jadiya (=Jadıla or Jatıla) and his Varõngacarita' which is available in print and is specifically called a dharma-kathū The Varāngacarita(V) and Kualaj amālā (Km) have a number of common points The story in both starts in the metropolis Vinītā The heroes in both, Varānga and Kuvalaya. candra, are carried away into wilderness by a horse (though the antecedents of the event are different with them) What Varadatta preaches to Dharmasena (V v-ix) runs quite parallel to what Dharmanandana discourses to Purandaradatta (Km 88 75-84) If Varänga inquires about samakna and 7thyāna (V xi), the minister wants to know about the causes etc of sansüra (Km $ 861). Both Varanga and Purandaradatta (V xi, Km 91 21-2) accept the vows of a Srāvaka Varānga as well as Kuvalayacandra (Vivx, Km 135 27 f) fight the Bhillas and oblige a merchant The lamentations of the parents etc consequent on the prince being carried away by the horse are expressed in similar terms (V xv, Km 155 21 f) Both the heroes enjoy rich pleasures on their return to the capital Both V and Am are basically dlarma kathās (though the latter has assumed the form of a samkirna kathā), and as such they are impregnated with Jaina dogmatical discourses and religious sermons The topics tabulated in the Introductions of both (V pp 29 f and Km pp 68 f) bear close similarity, and in different contexts also they possess dogmatical details which deserve mutual comparison Though there is so much similarity between V and Kn, some striking differences deserve to be noted Prince Varānga reminds us of Rāma both of whom have to leave home on account of the jealousy of a step-mother, and his consequent sufferings are a clear testimony of the law of Karma which the author demonstrates to be supreme But after all it is the tale of one life only unlike the journey of five souls over a number of births in Km The V has a simple thread of the story, while in the km it is a highly complicated network in which a number of other episodes are interwoven If V is a dharma hatha following the pattern of a mahākāvja in Sanskrit, the Am is a narrative mosaic of great magnitude, apparently Campū in form, but a veritable hatha-bandha or -prabandha of the sanhira type, in Prāhrit, with touches of different dialects given here and there out of curiosity and for popularity Uddyotana looks upon Hanbhadra as his Guru in Jaina (samaja-saja-sattha) scriptures as well as in jutt sāstra or pramāna-and-Njāja He is aware of 1AN UPADHYE Jata Simhanandı s Varangacarita, Maņıkachandra D Jaina Grantha. mili, No 40, Bombay 1938 ·INTRODUCTION extensive contributions of Haribhadra to various branches of learning, and refers to his Samarāiccak aliä' specifically It is necessary, therefore, that the Samarāiccakala (Sk) of Haribhadra (II) and Kmalayanālā (Km) of Uddyotana (U) are studied side by side H refers to three kailtā-i astus and four kinds of kathias (Sk 2-3) with their details His work is a dharma-kathū with divya-miānusa-i astu U presumes all this and gives some further types of dharma-kathā his Km is, however, a sankirilu-dharnia-hatha Rebirth accompanied by consequences of one's own Karmas is the backbone of the tales in both SK and Kn If in the Tarangalola, as observed by JACOBI, "Karma, remembrance of a previous birth and its consequences etc serve to motivate the story, in the Samaraiccakalā the story serves to illustrate those ideas and to inpress the hearer with certain moral principles' Uddyotana follows Haribhadra in whosc Sk the idea of retribution underlies the main story and a number of sub-stories It is the mdānu, remunerative hankerig, of Agnisarman, through intense hatred, that takes revenge on Gunasena in different births These two souls pass through aime births the hereditary revenge manifests through anger (krodla), deceit (māsā), greed or avarice (lobla) etc in different births If there are two souls, one urged by mdāna and the other suffering consequently, in the Sk, there are five souls suffering the consequences of krodha etc and passing through a series of births, meeting each other here and there till they reach Liberation in Km Both H and U have not missed any opportunity to stuff their works with sub tales, distântas, parallel episodes etc Both the works are evidently intended to illustrate the evil consequences of vices, şins and all transgressions of the Jaina code of morals, and to warn the reader or hearer of it against carelessness in conduct', and in this sense, both are emurently dlarma-kathās The love presents and the metrical message of Kuvalayamālā (Km $ 259) Temind us of those of Kusunāvali (Sk 72 and the dopadı verse has some striking common words) Here and there some verses have common expressions the one under reference (Sk 115 1-2 & Km 96 1) is possibly an inherited tradıtional Gātha Though in a different context, the idea of danta-17nā is found in both the works (Sk 180 7-8, Km 169 21) The descriptions are generally introduced with phrascs like an ya, tam ca kerisanı etc, and those of seasons and scenes are often in a heavy style in both the works (vide sarad, Sk 1956, grīsma, Km 113 10f) A context of putting questions with answers concealed in them in a subtle manner is found in both the works (Sk 611, Knı 175 18 f) The SL (61631 ) has a gūdhu-cau tha goth which corresponds to what is found at I'm 176 10 f Now and then, especially in descriptions, common ideas are found in both the works Religious background is the same in Sk and Km H presents it unformly in a serious and classical form, but U might often do so even in a light vein The Samavasarana is described in both the works (Sk 139 f , 644f, Km & 178); and some expressions are inherited from the canon Dharma consisting of dana, sila, tapas and bhāvanā is mentioned by both (SK 1549 f, Km 328) The TH JACON Santaraccalaki, 9 !, No 169, Calcutta 1926 References are to pages and lines of this cdition, ·90 KUVALAYAMÁLA external characteristics of samjahna are given in both the works (Sk 48 9, Km $ 337) If H describes the birth of a god in short (SK 56 7), U gives claborate details (Km $f 172 f) In Sk (488 f) a friend of the earlier birth comes to enlighten and put the other on the right track this, of course, is the very contract between the five souls whose biographies are narrated in Km There is a context of enlightenment by seeing some memento, ear-rings in Sk (477 15) but jewel images in kni (102 29) Memory of carlier life, often given by a Kevalın, and confusion of relations in the same birth are seen in both the works (SL 4767f & Am 93 34 f, 79 12) A contemporary Tīrthakara in Videha is consulted in Sk (473 16f), so also in Km which graphically describes the conditions in that area Km (243 13f) The duksā ceremony described in Sk (181 16 f), deserves to be compared with that in Km (208 30 f) and elsewhere What Sikhikumara observes about inescapable Death (Sk 186) is very close to what Ratnamukuta has realised in his attempt to save the butterfly from death (hm $ 230) Religious discourses on the duties of laymen and monks (Sk 48 49, km 91 21 f) are usual in both the works Certain characters, contexts and motifs in km remind the reader of similar ones in Sk Mayaditya pushing Sthanu into the well (Km 61 21) has his counterpart in Ananaka doing the same for Candrasāra (Sk 99) Labhadeva pushing down Bhadra on high seas (Km 67 15f) is something like Dronaka pushing down Vīradeva from a jutty (Sk 105 the word nipulaga occurs in both the contexts) A confused treacherous friend Dhanadeva, figures in Amaragupta s tale (Sk 104) and resembles Mayaditya (Kin 58 22 f) Dhana and Sagaradatta are similar characters who want to give dann from the wealth earned on personal initiative and not out of ancestral property the idea is expressed almost alıke in both the works (SK 195 15 6 see also 409 9f, Km 103 23) Though the contexts are somewhat different, a gırl is hanging herself for the sake of her lover (Sk 346 127, Km 53 6 9, 107 108) In Sk (469 17 ) a monk is made to dance while a monk enacts rāsa naccana in Km (4 25f) to enlighten a band of robbers The details of the attack of Sabaras in both the texts have some common words (Sk 5374f, Km 135 271) apart from the similarity of the context The idea of a horse carrying the prince into the forest is common to both the texts (Sk 671 11 f Km 8 61) The religious social and cultural background in Sk and an is nearly the same In the details about marriage of a party of merchants preparing for land or sea travel the procession of a prince entering the metropolis etc have much in common both with H and U Taking an overall view certain areas of difference are striking His more self confident in narrating his tales that may be the reason why he does not introduce the sajjana durjana topic, and why he does not make any reference to earlier authors and works His build up and narration of stories have a classical background and training while U is popular in taste and aiming at wider appeal The Gathās of H are metrically perfect but they do not possess the liquidity, smoothness and ring of those of U with whom they have a natural out flow as it were from the mouth of a gifted singer Both Hand U are contempo raries The language of H, however, is more learned in its make up and style, ·INTRODUCTION 91 while the expression of U has a popular character, showing forms, vocabulary, expressions and stylistic features drawn from Apabhramsa and Deśī stock Haribhadra shows maturity and serious temper, while U adds a number of contexts in a light tone and even tries to justify their presence in a dharna-katha The wider and popular appeal of Km is further apparent from its miraculous, erotic and Jocular touches which are not very much favoured by H Though U has received lessons in Jainism and Pramāna-Nyāya from H, he outshunes his teacher in his liquid Gāthās and catching contexts with which he has embellished his Prabandha In many a context in Kın we find ideas and expressions echoed from the canonical texts, Niryuktis, Smrtis and from classical works like the Sākuntalam etc as indicated in the Notes here and there 12 The KUVALAYAMĀLĀ-KATHA OF RATNAPRABHASŪRI May be under the impctus given to Sanskrit learning under the Paramāra rulers of Malwa like Muñja and Bhoja and the Chājukya kings of Gujarat like Siddharāja and Kumārapāla, there was seen an attempt to put into Sanskrit some of the earlier works in Prāknit and Apabhramsa For instance, Amitagati' wrote his Dharmaparil să in Sanskrit (A D 1014), and it is obviously based on earlier Prakrit and Apablıramsa works of the same name composed by Jayarāma and Harisena Jayarāma's work in Prakrit is not discovered as yet, but Harsena specifically refers to it Likewise Amitagati's Pañicasamgraha and Arādhana are Sanskrit versions of earlier Prakrit works of those titics In Gujarat it is found that Pradyumnasūsia prepared a Sanskrit digest or epitome, the Samarādityasamksepa (AD 1268) of the Samarāiccakahā of Haribhadra (CA D 700-777), and amongst-his contemporaries and colleagues Mundeva epitomised in Sanskrit the Sāntināthacaritra ( AD 1265) of Devacandra who had written it in Prākrit, so also Ratnaprabha presented in Sanskrit, Kuvalayamála-kathā-samksepa (Kmk) a stylistic digest of Uddyotana's Kınalaamāla (Km) in Prākrit It is interesting to note that both of them had their works corrected by Pradyumnasüri It is such Sanskrit adaptations that gave a set-back to the study and circulation of earlier Prakrit works which, in due course, were neglected and some of them cvcn lost into oblivion Many Mss of them were not prepared, because the thirst for their contents was satisfied by the Sanskrit versions The Prākrit work of Uddyotana and its stylistic Sanskrit digest by Ratnaprabha, both of which are edited here need a comparative study The Km has 13,000 or 10,000 granthas according to the Longer or Shorter Recension, but the granthägras of Kink are given differently as 3,804, 3,894 and 3,994 in different Mss Any way Kmk is roughly onc-third of the extent of Km The Kmi is onewhole text without any formal divisions of chapters etc, while Kmk is divided into four Prastāvas the second and fourth are nearly of equal length, the first is almost half of them, and the fourth is a little less than double of them Both Ko and Kink are apparently in mixed prose and verse The structure of IN PREMI Jaina Sitta aura Inthisa (Bombay 1956), pp 275 f, AN UPADIIYE, Hariana's Dharmaparkså in Apabhramika, Annals of the BORI, XXIII, pp 592 r 2H JACODI Samariditja sami sepa, Ahmedabad 1906, Soniarü:ccalaha, D I Calcutta 1926 ·92 KUVALAYAMALA the tale is such that it presents inherent difficulties for dividing it properly in different sections Ratnaprabha compliments the Km for its captivating contents He plainly states how he is composing hus Campū Sanskrit based on the earlier Prakrit work of the saint (Uddyotana), known as Dāksinyachna (I 9-10) He is quite modest about his poetic abilities (asāra-sacasā'pı majā *2 34) He is after all summarising for his spiritual benefit (aszāh kathājāh samh sepah hryate stūrılasiddhaye 1 13b) the tale composed by (Uddyotana-) Sūri, Däksinyacıhna, who received it from Hrī devată in this tale, the importance of acquiring Samyaktva Is emphasized, friends discharge their responsibility of mutual co-operation, and the essential objective is the attainment of Nirvana (*2 27-8) Uddyotana describes the Km as a dharma-kathā which has assumed the form of a sankirna katlā (4 16), because it inherits the characteristics of different Kathās, it uses different metrical forms, it employs different narrative styles, and in it various languages (and dialects) are used (458) The label samlima is all the more confirmed by the complex threads of the story which covers many lives of five souls, by author's richness of information and proficiency in different lores, by varied situations and descriptions, by manifold episodes and religio didactic exhortations, by parables, sub-tales and conversations depicting different poeuc flavours, and by religious elements seen everywhere in this work Ratnaprabha does not describe his work in these terms, though he inherits some of these contents However he calls his work a Campū An admixture of prose and verse is the usual definition of a Campū But this blending can be effected even in It appears that the Prākrit work, víz, Km was intended more for recitation than for a learned man's reading That explains why some time the verses repeat the ideas from the earlier prose, why more than one piece of description is added in a context, why questions are put and followed by details and descriptions, why conversations are added, and why different languages and dialects are employed The kin is both instructive and entertaining it is informative enough to attract the intellectual aristocrat, but more than that, it caters to the tastes and sentiments as well of the popular sections of the society The kmk is essentially a Campū, written in a learned style following earlier models in elegant Sanskrit, though the religious teacher in the author is obvious in more than one place Ratnaprabha's object is to narrate the tale of Kualaj amāla in an ornate style so characteristic of Campū works in Sanskrit thus every attempt is made to present the structure of the story in its fundamental details, incidentally incorporating the didactic, religious and entertaining touches as concisely as possible He closely follows the Prakrit text so far as the narration of the events is concerned, and the matter in both the works can be easily compared paragraph to paragraph Descriptions in Apabhramasa, conversations (sometimes in Parśācī and often in colloquial Mid Indian), elaborated details, contexts full of information from various lores and walks of life and long drawn religious sermons are some of the specialities of Uddyotana But longish descriptions of urban and natural situations, series of similes and strings of utprekşās of Am are often passed over different ways ·INTRODUCTION 93 by Ratnaprabha who gives at the most a few adjectives and similes to suit the idiom Thc Kn has a few paragraphs for describing Madhyadeśa and Vinitā ($S 13-17), some descriptions seem to be put together for stylistic effect, they are detachable partly or wholly, without much loss to the nattalion, and they are richly embellished with slesa and parısamkhyā The Kmk, however, has just some sentences 1ounded with a few verses with slesa (*3 1-18) Likewise Ratndprabha gives the description of the river Narmada in four lines (*52 36-39), but in Km nearly a full page (121) is occupied with what may be called alternative patches of description of a river Uddyolana's elaborate description of Vijayāpuri (referring to such details as buildings, talks in the street, schools of study, gossips in Boys' hostels, conversation of merchants from different parts of the country, traders' dialogues, a mad elephant running amuck etc, 149 20-154 24) is covered in Knik in half a page (61 13-30) Ratnaprabha has stood the temptation of describing the Saudharma-vimāna (92 12 f & *39 55), though he has devoted nearly a page for the details of the Samavasarana (*41) In such descriptions the Kmk does inherit some words, ideas, similes etc, but these are well digested and expressed effectively to suit the Sanskrit sdiom Ratnaprabha's verse-for-verse renderings (for instance, 10 17 & *4 14) are quite catching Often Uddyotana heightens curiosity and skilfully pushes the reader into entertaining and interesting contexts, while Ratnaprabha gocs on narrating the story in a likable manner (cf 28 20 f & *107f) Ratnaprabha effectively sunimarises the elaborations of i'm (31 3 ff & *1177, this being the description of Kausambī) What arc scries of simple narrative sentences in Prakrit become, at times, gerundive clauses in the Sanskrit style which is more terse and compressed (for instance, 62 17f & *20 26 f) Even in narrative contexts, in some places, the Präkrit text is closely followed by Ratnaprabha (10 18 & *4 15, 1745 & *7 23 f , 23 12 & *911f, 27 28 & *102, 311 & *11 5-6, 51 19 & *163, 635 & *21 2, 7732 & *28 15 etc ) In a few cases, even conversational contexts which heighten the effect of narration are closely followed by Ratnaprabba (cf. 10 24 f with *4 21 f) Some of the catching conversations (53 18 5 & 17 1f), a number of descriptions in Apabhramsa (for instance, 8 18f & *624), talks in Mid-Indian colloquial and Paisācī (for instance, 55 12 f & *1731, 719f & *24 17 f ), interesting situations (14 24 & *6 24 f) and informative details and contexts (16 17f & *7 16, 23 21 f & *9 178, 129 4f & *55 361) of the Prākrit original are not allowed in kmk to subordinate the narration of Sometimes Ratnaprabha bas his independent ideas (17 20 & *7 28f, 54 3 & *17 12 f, 74 18 & *26 20f) Though such contexts are rare, they testify to Ratnaprabha's poetic talents and literary training (see also his description of Bhrgulaccha, *42 36) He has a classical touch about his descriptions as against the honely and rural affectations of the Prākrit original (51 32 ff & *1601) Now and then, he catches the style of short sentences in quick succession so often used in the Prākrit original (119 10 f & *526) Thus in Amh the story element, the current of narration neat spicing of expression and embellished ideas are mainly attended to Ratnaprabha's narration is less distracted by digressions, descriptions, religious details, language puns, jocular contexts, subordinate episodes and poetic founishes than in Km the story ·92 KUVALAYAMALA the tale is such that it presents inherent difficulties for dividing it properly in different sections Ratnaprabha compliments the Km for its captivating contents He plainly states how he is composing his Campū in Sanskrit based on the earlier Prākrit work of the saint (Uddyotana), known as Dāksinyacıhna (I 9-10) He is quite modest about his poetic abilities (asāra-vacasā'pı maja *2 34) He is after all summarising for his spiritual benefit (aszāh kathājāh sanksepah kriyate svārthasiddhaye I 13b) the tale composed by (Uddyotana.) Sūri, Daksınyacıhna, who received it from Hrī-devatā In this tale, the importance of acquiring Samyaktva is emphasized, friends discharge their responsibility of mutual co-operation, and the essential objective is the attainment of Nırvāna (*2 27-8) Uddyotana describes the Km as a dharma-katli) which has assumed the form of a samhīrna-katlā (416), because it inherits the characteristics of different Kathās, it uses different metrical forms, it employs different narrative styles, and in it various languages and dialects) are used (451) The label samkirna is all the more confirmed by the complex threads of the story which covers many lives of five souls, by author's richness of information and proficiency in different lores, by varied situations and descriptions, by manifold episodes and religio-didactic exhortations, by parables, sub tales and conversations depicting different poetic flavours, and by religious elements seen everywhere in this work Ratnaprabha does not describe his work in these terms, though he inherits some of these contents However he calls his work a Campā An adınıxture of prose and verse 15 the usual definition of a Campū But this blending can be effected even in different ways It appears that the Prākrit work, víz, Km was intended more for recitation than for a learned man's reading That explains why some time the verses repeat the ideas from the earlier prose, why more than one piece of description is added in a context, why questions are put and followed by details and descriptions, why conversations are added, and why different languages and dialects are employed The Kin is both instructive and entertaining it is informative enough to attract the intellectual aristocrat, but more than that, it caters to the tastes and sentiments as well of the popular sections of the society The kmk is essentially a Campū, written in a learned style following earlier models in elegant Sanskrit, though the religious teacher in the author is obvious in more than one place Ratnaprabha's object is to narratc the tale of Kualayamālā in an ornate style so characteristic of Campū works in Sansknt thus every attempt is made to present the structure of the story in its fundamental details, incidentally incorporating the didactic, religious and entertaining touches as concisely as possible He closely follows the Prakrit text so far as the narration of the events is concerned, and the matter in both the works can be easily compared paragraph to paragraph Descriptions in Apabhramsa, conversations (sometimes in Paisācī and often in colloquial Mid-Indian), elaborated details, contexts full of information from various lores and walks of life and long drawn religious sermons are some of the specialties of Uddyotana But longish descriptions of urban and natural --fuations, series of similes and strings of utprehşās of Km are often passed over ·INTRODUCTION 93 by Ratnaprabha who gives at the most a few adjectives and similes to suit the idiom The Km has a few paragraphs for describing Madhyadesa and Vinītā (S$ 13 17), some descriptions seem to be put together for stylistic effect, they are detachable partly or wholly, without much loss to the narration, and tỉey are richly cmbellished with slesa and parısamklā The Kmk, however, has just some sentences rounded with a few verses with slesa (*3 1-18) Likewise Ratnaprabha gnes the description of the river Narmadã in four lines (*S2 36-39), but in kn nearly a full page (121) is occupied with what may be called alternative patches of description of a river Uddyolana's elaborate description of Vijayapurī (referring to such details as buildings, talls in the street, schools of study, gossips in Boys' hostels, conversation of merchants from different parts of the country, traders' dialogues, a mad elephant running amuck etc, 149 20-154 24) is covered in kink in half a page (61 13-30) Ratnaprabha has stood the temptation of describing the Saudharma-vimana (92 12f & *39 55), though he has devoted nearly a page for the details of the Samavasarana (*41) In such descriptions the Knk does inherst some words, ideas, similes etc, but these are well digested and expressed effectively to sunt the Sanskrit idiom Ratnaprabha's verse-for-verse renderings (for instance, 10 17 & *4 14) are quite catching Often Uddyotana heightens curiosity and skilfully pushes the reader into entertaining and interesting contexts, while Ratnaprabha goes on narrating the story in a lilable manner (cf 28 20 f & *107 f) Ratnaprabha effectively summarises the elaborations of Km (31 3 ff &*117f, this being the description of Kausâmbī) What are series of simple narrative sentences in Prakrit become, at times, gerundive clauses in the Sansknt style which is more terse and compressed (for instance, 62 17f & *20 26 f) Even in narrative contexts, in some places, the Prākrit text is closely followed by Ratnaprabha (f018 & *4 15, 1745 & *7238, 23 12 & +9 11f, 27 28 & *102, 31 1 & *11 5-6, 51 19 & *163, 63 5 & *212, 7732 & *28 15 etc ) In a few cases, even conversational contexts which heighten the effect of narration are closely followed by Ratnaprabha (cf 10 24 f with *4 21 f) Some of the catching conversations (53 18 8 & 1718), a number of descriptions in Apabhramsa (for instance, 8 18 & *624), talks in Mid-Indian colloquial and Paisacī (for instance, 55 12 f & *1731, 71 98 & *24 17 8 ), interesting situations (14 24 & *6 24 8 ) and informative details and contexts (16 17 f & *716, 23 21 f & *917f, 129 4f & *55 36f) of the Prakrit original are not allowed in Kmk to subordinate the narration of Sometimes Ratnaprabha has his independent ideas (17 20 & *7 28 f, 54 3 & *17 128, 74 18 & *2620f) Though such contexts are rare, they testify to Ratnaprabha's poetic talents and literary training (see also his description of Bhrgukaccha, * 42 36) He has a classical touch about his descriptions as against the homely and rural affectations of the Prakrt onginal (51 32 ft & * 169) Now and then, he catches the style of short sentences in quick suc- Cession so often used in the Prākrit original (119 10 f & *526) Thus in kmk the story element, the current of narration neat spicing of expression and cmbellished ideas are mainly attended to Rainaprabha's narration is less distracted by digressions, descriptions, religious details, language puns, jocular contexts, subordinate episodes and poetic flourishes than in km the story ·94 KUVALAYAMÁLA What Uddyotana elaborates poetically is narrated by Ratnaprabha in a nutshell The fourfold Dharma, detailed compliments to literary predecessors, references to sajjana and durjana (S$ 11-12), miscries of samsāra in four grades of existence (88 75 85), enumeration of kalās (221 f & *8 34), types of horses (23 22 f & *9 17), details of rūst phala (19 12f & *8 14 f), religious, plulosophu cal (203 & *71), dogmatical and technical discussions like those on kaşāyas (81 1 f and *308f), lesjās (2456f), āradhanā(269 23 ff etc are duly curtailed in kmk Ratnaprabha just refers to garbha (*726 7), but the Prākrit text describes it elaborately, along with the activities in the palace (17 15 fr one has to compliment the wide range of information of Uddyotana) As contrasted with Uddyotana's elaboration of religious ideas and ideals throughout his work, Ratnaprabha s exposition of them in kmk has to be called moderate', because he has not been able to avoid them altogether in his Campü In one or two contexts he has added them to such an excess (*36 *38 5) that he should have avoided them altogether in a stylistic Campū, so ably attempted by him Here and there one finds some differences in details between Km and amk In Km Tarācandra was initiated under Sunanda (1005), but in Kmk he is called Dharmanandana (*4231) While contracting the details Ratnaprabha describes Bhogavatī as janani of Kuvalayamāla (*64 13), but the Am correctly describes her as janani, dhar etc (161 268) In one case the confusion of details noticed m Km (244 24) is duly set right in Knik (*79 36) possibly Ratnaprabha could have better control on his details, because his work is smaller Ratnaprabha tries to stick to the conventional list of four hasuyas (*12 23), though Uddyotana adds moha in a separate verse (44 16) It is interesting to note that the scheme of illustrations of anantanubaudin etc has reference to four kasājas only (44 24 f) The Kin has five āscaryas following the tradition, but knk has six of them (*62 17-8) The Knı has casual reference to Settumje (80 18), but Kmk adds a few verses on 1 (II 162 72) May be that Satrumjaya became more famous as a kşetra by the time of Ratpaprabha The Kmk adds what is called Vratadpstanta (*31 40 ff) which is absent in am This story of four daughters in law is an old one, found in the Nāyadhammakahāo VII The Kmk has also an addi tional discourse on vinaya and tale of Vinita (*33 32 9, *33 40 *39 33) The Jaina dogmatical details added by Ratnaprabha (*36 1-*38 5) may indicate his learning, but they are a positive hindrance in the narration of events in a stylistic manner Some words and expressions in Amk look like back formations of their Prākrit counterparts they could not have been used by Ratnaprabha, If he did not have Uddyotana's text before him Some of the words etc used by Ratnapraba may be just listed here with their counterparts in Prakrit host sastra (*14 16) for the Pk komp of homki (892), krajānaham (*46 30), hhatha khamda (*45 30, Pk khadijā Khamdalaja 104 3), caccara (*42 11, *45 17, the same in Prākrit 99 22), pofſala (*21 2, poftalao in Ph 63 5), bolnttha (*46 36), bhātahera (*46 31, Pk blandej anam, P tadejanām for perhaps *bhādeyavā, 105 27), bhara(- bāra) paffe (*45 36, Pk dāre or the reading might have been even bārc, 1943) jūha keli (*97, Pk ahıyalı 23 7 for which the usual Sk word is vähyāl) ·INTRODUCTION 95 in dlus connection a peculiar usage of Ratnaprabha catches our attention anesajām lagnah (*26 37), vlokj ate lagnah (*80 39) The use of lagna with Infinitive has its counterpart in New Indo Aryan, but its use with verbal forms of the Present tense needs explanation, and many such cases are noticed by me in the Ārādhanā hathākosa of Prabhācandra (c 11th century AD) Then in the Kink we are attracted by certain expressions which are not quite appropriate renderings of the Prākrit original, uccatthala (65 10), Sh uccala (*21 35), correctly sccasiliala kuavamdra (50 20), Sk hüpapadra (*15 20), correctly hüpa rnda Khettabhado (50 22), Sk Ksatrabhatalı (*15 21, perhaps following the reading of P, Khattakado), correctly Asetrablatalı ciltava ūdijaltijā (65 14) does not seem to be correctly rendered, if the equivalent is as in Sh Tahanvādihädattapadal (*22 4) Dappaphalıha and Būluphaltha (1048), Sk Darpaphaliha Bhujaphaliha (*58 36), but correctly, Darpaparighah and Bühuparighah (See Hema Prākrta Grammar, I 232, 254) Bārajāuri (1859), Sk Pārāpuri (*67 35), correctly Drārakāpuri Bhaddasefthi (70 28), Sk Rudrasreşthi II $ 25) this has arisen from the orthographical confusion bethleen bh and ru wluch are alike (p 73, reading 7) mahasuunnārurna (53 27) is rendered as mallāpumsāranja (*176), really suma stands for sumza Varraguito (2472), Sk Vainguprah (*80 35), more appropriate Vajraguptah Sathbhado (50 28), Sk Sānublatah (*15 25), correctly sa ablatah (ut and the are very similar in writing) It is seen that J and P present almost two Recensions of the Text of the Kuvalayanālā The ink of Ratnaprabha deserves to be studied in comparison with these two recensions and see which of them is being followed by it Below are listed a few crucial contexts from J and P and the corresponding one in Knik Jimassa canınaruk Lhassa dinārānam addhalah ham, P massa Su (= mu) rukh hassa keärane (= rāna) addhalakhlian, amk *11 34 hedūrānām laksārdham haritam dāpaya 11) 47 J homhi, Phomni, amk *14 16 kopi sastra 111) 50 22 J Khettabhado, P Klattalado, kmh *15 Asatrabhatah 1v) 50 J omits but P has tassa a se puttassa Sarnıblado nāma, Amk *15 25 tasjäpi sāntibhatak sunur asti V) 54 11f J omits cimitaj amto maggālaggo so 1. Virabhado which is found in P, Aml *1723 f has l cmta) un so'pi tesām mūrge lagnah VI) 61 17f J omits imitā Mājāiccena to thoj a salılam pecchar, hnodaranı Thānu found in P, kmh *206f bhananı Mājādij ena etc which closely corresponds to the above vil) 672 J omits thāvljam laggam found in P, Kinh *232 sthüpjate lagnam } omils jāia tumam àgao ih to lao tua pacchā found in P, Amb 26 29 30 some ideas corresponding to the above are there 1x) J Sabarasthena, P Sahalasīlenia Amil 27 35 Sabarasilena The above points clearly indicate that Ratnaprabha is composing his Campū with the recension of P before him just as Ratnaprabha composed a Sanskrit digest, namely, amik, Anradera (AD 1134), who xTote 3 Vith on the Ål manananikosa of Nem.candra 1) 32 30 VII) 74 26 f ·96 KUVALAYAMİLÁ (AD 1073-83)!, includes therein the tale of Māyāditya in Prăkrit verses, (97 gāthās and 1 śloka in Sanskrit) which is based on Uddyotanasūri's Kim, $$ 110-125 Āmradeva closely follows this text while writing his gāthās in which many words, poetical devices etc are inherited from the Km He is interested in the narration of the story and its moral, so he passes over conversational contexts The gātha No 21 is obviously a quotation, found also in the Vayalaggam (XIV 7) The concluding portion imitates Km too closely by repeating almost as it is hatto tānam tūnam mortuin etc In another context, Āmradeva (p 363, verses 351) appears to have before him the text of Km (129 6f) while giving details from Samudraśāstra There are no clear indications to say whether he 's following the recension of J or P Ratnáprabha gives meagre details about himself in this work In the colophons, he calls himself the sosya of Paramānandasūri, and further states that this Knh was corrected by Pradyumnasūri No other work of Ratnaprabha is known so far, nor do we get any more details about him from any other source It is highly probable that this Pradyumnasūriº is the same as that great critic who corrected Vrekamaſjari-Iikā (c 1222 A D), Sāntugthacanta of Munideva (c 1265 A D), Dharmopadesamālā-vrtu (c 1268 A D), Sālbhadracarita (c 1278 AD), Upamınıbhava-prapañcā-kathā-sāroddhāra (c 1242 AD), Prabhāsaka-canta (c 1278 A D) etc He belonged to the Candragaccha He seems to have been highly esteemed by his contemporaries as a critic of so much authority that some of them own to have submitted their works to him for correction He is the author of the Samarāditya-samk sepa (completed in A D 1268), a Digest in Sanskrit, of the Samarāiccakahā of Haribhadra in Prakrit, as already noted above Ratnaprabha was a contemporary of Pradyumnasūn at whose hands was corrected the Kmk, so he is to be assigned to the middle of the 13th century AD 6 UDDYOTANA THE AUTHOR Unlike many of our eminent authors, who are usually silent about their biographical details, Uddyotana has obliged the posterity with some factual information about himself and his contemporaries etc All this is found in his Prasasti ($ 430) which is entirely biographical It is not identical in both the Mss But, as already noted above, the basic textual tradition in both of them goes back to the author himself, and the most significant feature is that the details in both being supplementary, and not at all in any way contradictory, give a more complete sketch of the situation At Mahādvāra, there lived a famous Ksatriya, devoted to three karmas (viz , performing ceremonies, repeating the Veda and giſts), Uddyotana by name 1 Ed Prakrit Text Series, V, Varanası 1962, Story No 78 pp 222 25 2 For these details about him see H JACOBI Samandita samá sepa, Ahmedabad, 1906, Intro pp 2f, CD DALAL &L B GANDHI A Catalogue of Miss in the Jaina Bhandaras at Jesalmere, Baroda 1923, pp 52 ff, MD DESAI Jaina Sahityano Samkşıpta Inhisa (in Gujaratı) Bombay 1933 (see the Index of authors etc), H D VELANKAR Junaratnakora Poona 1944 (under different works), Dharmopadedamalı yarana Singhi Jatna Series No 28, Bombay 1949, Intro pp 19 20 ·INTRODUCTION 97 who, then, enjoyed (suzerainty over) it He had a son Sampratı by name, but far-famed as Vateśvara And our author Uddyolana is the son of this Vateśvara Thus Uddyotapa hails from a ruling Ksatriya family (from Mahādvāra lhe identification of which is a desideratum), quite pious in its traditions He was given the name of his grandfather, quite a normal practice in many a renowned family Uddyotana gives more details (going back a few generations earlier) about his dikşa- and sikşū-gurus, 1 e, bis ascetical and tutorial parcntagc, as distingurshed from the natural one noted above In the Uttarāpatha, there is a famous town, on the bank of Candrabhaga, Pavyaīya by name It is from there that Toraraya, or Toramāna, enjoyed suzerainly over his kingdom (over the earth) His preceptor was Ācārya Hangupta who hailed from the Gupta-vamsa, and at that time (e, when Toramana was ruling there), he had his camp (possibly during the rainy season) in that town His famous pupil was Devagupta, a nahahan according to Ms P, he was expert in various Kalas, well-versed in the Siddhānta and a poet whose fame persisted (even at the time of Uddyotana) Devagupta's pupil, Sivacandraganın, who in his wanderings for paying respects to the temples of) Jina, stayed, like a veritable wisb-fulfilling tree, in Bhullamäla-nagara Śrvacandra's pupil was Yaksadatta, a kşamā-sramana, of great glory and farspreading fame This Yaksadatta had many pupils endowed with penance, spiritual ability and miraculous gift (in their words), and they rendered the Gurjara country beautiful by (being instrumental in constructing Jaina) temples Amongst them the following pupils were like the six faces of Sanmukha Naga, Vinda, Mammala, Durga, Agnišarman, and thc sixth Vatcśvara This Vatcsyara had got constructed in the town of Ākāśavapra an attractive temple of Jina the very sight of which would pacify the Karmas of even an Abhavya He had a pupil Tattvācārya by name who was lughly merited, effective with penancial lustre and firm in his religious practices even under adverse times It is his pupil (namely Uddyotana, having a pen-name or title) Daksinya cihna that composed the Kunalajamālā, with the presence of Hri-devī in his heart The ascetic genealogy of Uddyotana stands thus Harigupta (a contemporary of Toramāna in Pavvaiya) Devagupta Śivacandra (in Bhillamala) Yalşadatta Niga Vrnda Mammata Durga Agnisarman Valcśvara' Tatticarya Uudyotana (Daksinyacıhna) 111 as an Acadent that the name of the falher of Uddyotana 15 laterar, and his prand. teacher also bore the same name Names like Vatevara, Uddyotana ctc. seem to be of frequent occurreno in certain families in those days 7 ·98 KUVALAYAMALA As to the instructional heritage of Uddyotana, he received lessons in Siddhānta (ie, in Jaina scriptures) from Ācārya Vīrabhadra who was like a moving wish-fulfilling tree satisfying all (spiritual needs) and shining with great fame, and his Guru in Pramāna and Nyāya (1e, yukti-sõstra) was Haribhadra who has propounded most of the principles of Jainism) in his vast range of works Uddyotana gives some specific details as to where and when he composed the Kuvalayamālā Comparable to Astāpada, or mount Kailasa, there is Jābālıpura (possibly including also the township on the hill itself) which is lofty, insurmountable, charming with Jina-temple(s), full of Jaina house-holders (sāvaya=srāvaka) and inaccessible Vīrabhadra had got constructed a temple (there) dedicated to Rsabha-jinendra which is lofty, whute and fluttering with charming and rich banners While staying there (at Jābālıpura, in that temple) this Kualayamālā, which is expected to be instructive and enlightening to all the plous people, was completed on the fourteenth day of the kishapaksa of Castra, during the afternoon, when one day was less for the saka year 700 At that time (alyā) the (ruling) king was (Srī-) Vatsarāja, the (proud) elephant on the battle field, who crushed the enemical and loved the friendly In conclusion, Uddyotana expresses his modesty and acknowledges his inspiration to Hridevī he calls himself (at the fag end of his career, perhaps when or after he completed the Kualayamāla) an Ācārya of the Candrakula That Toramana, or Torarāya, is referred to by Uddyotana is an important piece of information. He was the chieftain of a Hūna invasion of India and is known to have been established as a ruler of Malwa in Central India prior to AD 500 Lately we have some detailed study about Hūnas and their invasion of India Dr D C SIRCAR observes * That the Hūnas were a patent force in the social and political life of the Punjab—Rajasthan-Malwa-Gujarat region during the early medieval period seems to be clear from their mention in a large number of epigraphical and literary records" Toramana assumed the style and titles of an Indian sovereign of māhārājas' He died about A D 502 His dominion passed on to his son Mihiragula whose capital in India was modern Sialkot in the Punjab His Guru was Harigupta who came from the Gupta- Vamsa and was initiated as an ācārya, in the Jaina order of monks Harigupta stayed at Pavvalya, the capital of Toramana It is not pretty clear what exact relation he had with the then Gupta dynasty Any way the age of Harigupta is to be assigned to C AD 500 Taking into account the general longevity of life among Jaina monks, a period of 250 years, for six generations, between 2 1V A SMITH The Early History of India (4th ed ), pp 335, 346, Oxford 1957 Three Inscriptions naming Toramana are known Ibidem fn 1,p 335 For the texts of these inscriptions D C SIRCAR Select Inscriptions, pp 396f, University of Calcutta, Calcutta 1942 Dr N SHASTRI alleges (Hanbhadra ke Priksta karhi sahitya la alocanatmaka parslana, p 64 item No 8 Vaishali 1965) that the Auvalay amald gives historical facts like the looting by the Huna king Toramapa, but nothing like this is found in our text ZRK CHOUDHARY The Hupa Invasion of India in the of the Bihar R Society, Altekar Memorial Volume, Vol XLV, 114, pp 112-42, Patra 1959 U THAKUR The Huns in India, Chowkhamba Publication, Varanasi 1967 ·INTRODUCTION 99 Harigupta and Uddyotana, is quite natural Harigupta's pupil was Devagupta who is called Mahakavi and who scems to be identical with one referred to by Uddyotana at 3 28 Devagupta also came from the Gupta-varśa, a ruling family, for he is called rājarsi possibly be had composed a work with somc title like Su- or Tri-purusacarita The note on Toramāna by N C Mehra' who depended mainly on an article of Muni JINAVIJAYAJI has been sharply criticised by some scholars, and their views require to be scrutinised at this stage Some of the statements of NC MEHTA are half-truths, and some bold conjectures K P. MITRA has been hypercritical and is not quite fair to the facts NC MEHTA apparently considers that Uddyotana was a southcrner, becausc he writes a kind of Prākrit which is of the southern type Māhārastrī, because he uses the Saka era, and because he is dakşma-cihna All these are partial truths Once Māhärastrī became a literary language, it could be used by any author, staying anywhere As a matter of fact, Uddyotana tells us that he composed his work in Prākrta (pārya-bhāsā-ralyā, 4 11) Some Jaina authors have used Saka era in the north as well, for instance, Jinasena just five years later, uses the saka era, and he is writing his Hariyamsa at Vardhamana" Lastly, the title dah kunna undha really stands for dākṣmya-chnia which has nothing to do with his being a southerner Ratnaprabhasūri, who prepared the Sanskrit Digest of the Kinala, amālā, clearly describes its author as dākşınja cilina numipa So MITRA'S argument how Uddyotana hailing from Deccan could have known about Toramāna loses all force Now as to the readings, J gives Torarāyena and P Toramancna s and m are very much alike in appearance In the light of what I have observed about the authenticity of the readings of both P and J,' I do not sce any reason why this reference to Toramāna should be doubted It is true that Kinalayanālā is a religious romance this reference does not come in the story of the text, but occurs in a paragraph where Uddyotana is giving biographical details, almost at the close of his work He is primarily mentioning his ascetic ancestry His Teacher-ancestor, Harigupta, an Ācārya of the Jaina Church six or seven gencrations eariter, was camping (obviously during the rainy scason) at Pavvaiyā, the metropolis of Torarāya or Toramāna This Harigupta is described as the Guru of Toraināna and as having katled from Guntavamsa There is no culog, bestowed on Toramana by Uddyolana, nor there is any hint that the king was converted to a creed of 'kind-heartedness' All that Uddyotana says is that Harigupta was a Guru of Torarāya or Toramina, and If one is awarc of the rigorous life of detachment which a Jauna mon) leads, there is nothing improbable that Toiamâna respected him as Guru, cien as matter of cxpcdiency, as some have tried to understand it There are niany instances of Jainz Teachers winning royal respects the this There is no doubt IN C META Jaina Record on toramina in the I of the Bihar O R Society, Vol IV, pp 30f. Patna 1928, also Jaina Sidih inra BHskara, XX. 2, pp 1 6 Arrah 1953 "KP MITRA Toramiņa in kmalayansill in the ! Il Quarterl, Vol XXXIII, 4. pp 353-59, Calcutta 1957 INC MEITA himself quotes this trse *Scc abuse of ·100 LUVALAYAMÁLA that Udd, otan tells us that Hargupta camc (rom Guntavassi and Desagupta was at Maihalan (who clşcu here is assigned to Guptavamsa and is called Rajarys) but there is no sufficicnt csidence before us to connect them with one or the other n.mcsale from the Gupta dynasty knoxin 10 us What was a conjecture put in a question form hias been taken almost as a fact by MITRA and claborately rcfutca This all belongs to thc rcalni of conjecture and probability We must Wait for more positic evidence There might basc bccn many persons belonging to the Gupta family, and wc hayc hardly any conicmporary ccnsus to come to positic conclusions We should not hesitate to accept what is plainly stated by Uddyot.ina Though the Indian capital of Miluragula was known 10 bc Sakala or Sialkot, Uddyotana is the first to tell that Toramana ruled from Pavvalja and it was on thc bosh of ulic river Candrabhaga The Candrabhāga is the modern Clunab, the Asthn: of the Vedic literature and the Accsincs of the Grocks Ptolemy calls it Sandabula or Sindabal! It sometimes stands for the united stream of the Jhelum and Chinab? The location of Paviana is to be sought on the bank of this riser A territory in Punjab to the north-ucst of Multan between thc Ravi and the Suilc, was called Pariata' may be Puvvaiya- Parvatka' was located in that arca, down thc strom where Sulle conllows into Candrabhaga P! DASHARATH SIRVA has drawn our attention to a very good context that Siharas' had established four maliks, or governors, in his tcrritories The first at Brahmanabad and the forts of Nīrun, Dcbal, Lohana, Lakha and Samma, down to the sea (clarsā), were placed in his charge The second at the town of Sristän under him ucre placed Bodhpur, Jankan, and the skirts of the bulls of Rojhân to the borders of Mahran The third at the fort of Askalanda and Pabıya, which are called Talvår and Chachpür, under him were placed their dependencies to the frontier of Budhpur etc According to ELIOT "Müībar and Chachpūr still exist, under the modernised names of Mīrbar and Chachar, close together at the serv junction of the Acesines and Indus, on the eastern side of the river, opposite to Mittankot' All this means that Pābiya is possibly our Pavvaiya and identical with modern Chāchar The IDC SIRCAR Studies in the Geography of Ancient and Medieval India, p 40, 44, Varanası 1960 IN L DEY The Geographical Dictionary of Ancient and Medieval India, p 47, Calcutta Oriental Series No 21 E 13, 1927 . Ibidem, p 150 * Muni JINAVIJAY and NC MEJITA had observed that this might be Po fa to or Po la fa to of Hiuen Tsang but left its modern equivalent to future Investigation s Bharatiya Vidyu (Hindi) Vol II, No 1, pp 62 3 Bombay 1941 2 J P Jarv in The Jaina Sources of the History of Ancient India Delhi 1964, p 195, equates Pavvalya to mod Chachcra, but he does not give any evidence of his source The Prikrit passage quoted on p 193 is very badly printed and some names are wrongly written He adds in a foot note on p 195 Another plausible identification of Pavvalyi may be with Padmavatt (or Pawaya near Gwalior) and in that case Candrabhagă might be identical with river Chambal Is Chambal called Candrabhaga anywhere? • Eliot and DowSON History of India as told by its own Historians Vol I, Kitab Mahal, Allahabad, pp 138, 366, also p 140 ·INTRODUCTION 101 only difficulty, I feel, is that Pàbiya, in Eliot's extracts, is often described as *south of the river Bīās', 'on the southern bank of Bīās' etc Any way Pt SHARMA's suggestion is quite welcome Śivacandra is moving probably from the area of Pavyaſyā towards Bhillamāla' with a view to paying respects to Jina-temples. this shows how Jainism was well rooted and neatly established in the Gurjara-desa corresponding to modern Rajasthan of which the capital was Bhılmäl or śrīmāla about fifty miles to the north-west of Mount Abu Vatcśvara had a temple constructed in the town of Ākāśavapra" by name Shri HEMASAGARASURI suggests in his 1 Bhillamåla (the ancient Grimāla), written variously as Bhinmīl, Bhilmāl, Bhinnamala, Bhilmal etc (Pt-lo-mo-lo, of the Chinese traveller) finds plenty of references in Jaina works it must have been a thriving cultural centre for the Jainas According to the Nidithacurni (10 255) of Jinadasagani-mahattara (c 676 AD) king Varmalata had a silver statue of Jina (made or installed) in Bhillamāja An inscription of A D 625 of a king of this name is found, and it is plausible that Suprabhadeva, the grand-father of Māgha, was a minister of this king 'The famous astronomer Brahmagupta (AD 628) is called Bhil (1) a-mã (16) cārya and was a contemporary of Vyāghramukha of Capavamsa or Cavadā family who ruled possibly at Bhillamala Siddharsi refers to Bhillamala as a prosperous town with a gorgeous Jina-temple It is in this very town that his grand-preceptor Durgasvām passed away and that he completed luus Upamınbhava-prapanca katha in AD 906 Vamana, son of Jajju, who belonged to the Pragvata family hailing from Bhillamāla (had got) constructed a beauuful temple of Jina in 1034 AD at Kāyandrā. Vādivetāla Santyűcarya (A D 1038) wrote his commentary on the Uttaradhyapana at Anahtla-pätaka (Pattan in Gujarat) in the Jina-temple constructed by Amātya Sints of Bhillamálakula, possibly a famous family hailing from Bhillamåla Asada, the author of Viekamaſjan (AD 1191), refers to himself as the son of Katukarāja of the Bhillamālakula Those who migrated from Srimāla or Bhillamāla mentioned this as their family name or vamda It is learnt from an inscription of AD 1276 that a statue of Mahavira was brought to Snimála or Bhillamāla after the fall of Valabhi (mod Vala) and since then Srimāla became a mahästhāna Even a branch of Jaina monks, Bhinnamäla-gaccha, is referred to in an inscription of AD 1506 References to the discovery of an image of Pārsvanatha, with miraculous powers, are found in records of the beginning of the 17th century AD Epigraphical records show that Jayantasimha (Sam 1239), Udayasimha (Sam 1262-74), Cacigadeva (Sam 1333-4), Simantasimha (Sam 1339-45) ruled over Bhillamāla (See for the above details LB GANDHI Attilastka Lekha-Samgraha, pp 153 ff, Baroda 1953 ) Shri RATIBHAI DESAI, Ahmedabad, has given me some notes in Old-Gujarati Their language is as much interesting as their contents They are from the family records (yatyavata) of Mahatma NARASIMHAJI of Radhanpur, and their writing may be assigned to the beginning of the 19th century of Samvat era Possibly they are copied from older notes The first note claims to give an cpisode which occurred in Sam 503 One Virasûri jastructs a Ráthoda ruler in Janism The Tuler gets a son by fasting and propitiating a Susanadevatā, and subsequently becomes a good Srivaka A second note refers to Devabhadrasuri's arrival to Srimāla or Bhinnamala in Sam 785 where a statue and temple of Adiśvara were consecrated Later, he came to Jalor and a similar statuc and temple were constructed there Thus Bhinnamala and Jalor sese centres of Jaina cultural activities, the sravakas were pretty rich, and the propitiation of Sasanadevatas was sufficiently popular in this part Muni JINAVIJAYAJI and others proposed that it might correspond to Vadanagar, the old Anandapur Akašavapra means a city which has the sky for its walls, 1c, unfortified town Anandapur got a wall around it only in 1157 A D during the reign of Kumarapala ·102 KUVALAYAMĀLĀ S Gujarati Translation that it stands for Ambarakotta or Umarakot. It looks quite apt ambara and kotta being rendered as ākāsa and vapra Now a town of this name is shown in the maps in Sind, there is one Ambargadh in Rajasthan, and a place Amarakota has Jaina associations even in later days * The exact identity needs, however, further confirmation, just as Mahadvāra requires identification Uddyotana calls himself Dāksinyacıhna (280 18, 282 16), perhaps his penname, as many others have called themselves Vimalānka, Abhimānānka, Parākramānka, Sãhasānha, Virahānka etc It has nothing to do with his alleged connection with the South, as explained above, but refers to his quality of dākṣinya Uddyotana composed this Kuvalayanālā while he was staying at Jābālipura, modern Jalor, which is situated about 75 miles south of Jod city on the left bank of a river called Sukri It is now a Railway station of the Northern Railway on the Bhildi-Raniwar-Samdarı line at a distance of thirtythree Kms from Bhinmal or Bhillamāla As Uddyotana describes it, Jābālıpura included the hill as well as the township at the foot of it that alone explains better the adjectives tumga, alamgha, aștāpadam ia and srāsakākulam Perhaps the hillfort was the best part of that place, and it is on the hill that Virabhadra must have got constructed a temple dedicated to Rsabha 1 Published in Sri Ananda Hema Granthamala, No 10 p 457, foot note 2, Bombay 1965 In this context Dr DASHARATH SHARMA writes to me thus (his letter of 17 6 68) Ambarakotta (mod Amarkot) Here amara-ambara-akasa The identification was proposed by Muni KALYANAVIJAYA Amarkot belonged at one time to Jodhpur State and is now in Western Pakistan Akbar was born here The exact position is 25 21 N and 69 46 E It was a medieval Rajput fort Today there are a few Jaina families Some old images are said to have been discovered there Dr N J SHAH, Ahmedabad, reminds me, in this connection, of Amber, the ancient but now decayed capital of Jaipur at a distance of 7 kms to the north east of Jaipur Some Jaina temples also are there It has a fortified hull and a fine lake Ptolemy also refers to Amber 'The picturesque situation of Amber at the mouth of a rocky mountain gorge in which nestles a pretty lake, has attracted the admiration of all travellers including Jacquement and Heber Founded by primeval Minas, it was flourishung in AD 967 (See The Imprertal Gazetteer of India, Vol I, by WW HUNTER, pp 228 9, also A Handbook to India, Pakistan Burma and Ceylon by L FR WILLIAMS, pp 181 2,472) Shri A P SHAHA, Ahmedabad, draws my attention to Amargadh in Rajasthan as the possible modern equivalent of Akalavapra It is not far away from Srimala, and it has Jaina associations Without or in the absence of more positive clues one can only conjecture that Akasavapra may be either Amarkot in Sindh, Amber near Jaipur or Amargadh 10 Rajasthan sin Samvat 1561, a statue of Sumatınātha is consecrated at Amarakota (m) nagare See Jaina Inscriptions, Jaisalmer, by PC NAHAR, Part III, No 2487, Calcutta 1929 Dr SHARMA writes to me (his letter of 17 6 68) Mahadvara cannot be identified satisfactorily Most probably it stood near some hill and commanded the road leading to some hill town, 1e , Haradvåra and Kotadyára.

·INTRODUCTION 103 Today the town Jalor, at the foot of the hill Sovangirı or Songiri,' is gradually cxtending towards the Railway Station; it has quite a modern look on the outskirts of the old part of the town adjacent to the hill-fort. I am given to understand that in the population of the town there are more than two thousand Jainas, mostly of the Mūrtipujaka Svetāmbara section: some of the Jaina families have trade contacts with big towns likc Bombay, Bangalore etc. Besides the Saiva temple, Masjid etc., there are, in the town today, a dozen Jaina temples: one on the Station Road still under construction is an eloquent proof of the traditional religious zeal of this ancient locality. On the hill, within the fort, there are four Jaina temples: 1) or Mahāvīra, known as Candanavihāra, renovated some time earlier than thirteenth century A.D., perhaps at the time when Kumārapāla constructed the Kumāravihāra in this fort. This is considered to be the same as the Yaksavasatiprāsāda. ii) of śāntinātha, popularly called Asțāpadāvatāra. The garbha-gpha etc. are older than thirteenth century A.b. iii) Of Pārsvanātha, rebuilt on the remains of the Kumāravihara constructed by Kumārapāla in 1164 A.D. iv) or Adinātha, which is a place for the annual festival of the locality. None of these can be definitely proposed for identification with the teniple of Rșablia, which was got built by Vīrabhadra and referred to in the Kuvalayamālā. According to Merutuñga's Vicārasreni, it was during the reign of king Nāhada, the temple of Mahāvīra, called Yaksavasati was built on the Suvarnagiri, 1.e., the hill-fort of Jalor. As the story goes, this Suvamagiri was inhabited by the richest section of the society: those who were worth less than a crore even by one lakh had no accommodation there. The gātha in this respect runs thus: नवनवइ - लक्स - घणयह भलसयासे सुवण - गिरि-सिंहरे । नाहर -निय कारवियं युणि चौरं जक्ख • बसईए ॥८॥ After this traditional information about Nāhada, the history of Jalor is in dark till Uddyotana's time. According to Tod's information the ruler lent his help to Rana Khomana when Chitor was beseiged by foreign armies some time between Dr. S.N. Vyas, in his Hindi monograph Universal Poet Kálidisa: A Study (Gwalior 1957), pp. 71 ff. puts forth his view that Alaks, the Yaksablómi, referred to by KAldisa in the Meshadora, is this Suarcagiri with its Yak 49125ati and its inhabitants each possessing not less than a crore. He has shown some common points in the description of Kalidasa and of Jalor and its premises. The following is the description of the Jalor fort from the Rajarurantz Gazettcers, Vol. III-A, pp. 189-90, The Western Rajputana States Residency and thc Bilancr Agency, Allahabad 1909: On a hill to the south and entirely commanding the tonn stands the fort, one of the most famous in Rajaputana Built carly in the Christian era by the farmer Rajputs, its walls, aimposed of huge masses of cut stone remain cien now in a perfect staic of Preservation, although the place has been many times besieged. The fort is about 800 by 400 Sards in ostent, and accessible only by an ascent of three miles up a steep and slippery stonc roadway, passing three distinçı lines of defence, all of considerable strength; it is amply supplied sith good drinking water from a couple of tanks within the walls, and possesses several hand- Some palaces and temples, as well as the tomb of Malik Shah, a noted Mfuhatmadan sint." "Naharla stands for Nigabhara, and he is to be put in the first half of the 8th century A.D. Scc Rajasthan zhrough the Ages, pp. 122 ctc., Dilaner 1966 ·104 KUVALAYAMĀLĀ AD C 801-35 At the close of the 10th century AD Muñja of Malwā appointed Candana as the Governor of Jalor Then in 1026 AD Buddhisāgara refers to Jalor as a prosperous town in his Sanskrit grammar (sa-srika-Jārālipure) number of inscriptions are locally available from which it is learnt that in 1164 AD Kumārapāla had the image of Pārśva installed there with due ceremonies Some more events of the later years are also recorded During the last part of the 12th century Kīrtipāla and Samarasimha ruled from Jalor the latter built the extensive ramparts of the fort About 1310 AD Alāuddin Khilji took advantage of the feudal factions among Rājputs, and Jalor and Suvarnagiri came under him with the result that the temples and statues there suffered terrible damage at the hands of the iconoclasts and adversaries In 1608 Jahangir had the enclosure of the fort rebuilt It is only at the beginning of the 17th century, when Jalor became a part of the Jodhpur State after the death of Aurangzeb, renovation and reconstruction of the temples started on the Sovangırı under Jayamalaji Muhnot of Jodhpur This ‘Muhanota Jayamala was a great warrior and philanthropist The Mughal emperor gave two districts of Jalor and Sanchor to Mahārāja Gajasımha who appointed Muhanota Jayamala as the governor Jayamala carried on the administration successfully He defeated five hundred Marathas who invaded Sanchor When a dreadful famine broke out in 1630 AD, he distributed grains free of charge among the needy and distressed Besides, he spent his entire property in these charitable activities He used to stay at Jalor ! 1K C JAIN Jainism in Rajasthan p 218, Sholapur 1963 2 For these details about Jalor, see Jaina tirtha Suvarpagırı by Muni KALYANAVIJAYA in the Silver Jubilee Number of the Jaina pp 42 35 Bhavnagar Sam 1985, 10, 1928 Dr KC. JAIN gave me a typed note on Jalor from his dissertation on the ancient towns of Rajasthan for which I feel very thankful to him Shri RATIBHAI DESAI, Ahmedabad, kindly sent me a translation into Hindi of a note on Jalor from the Jaina tirtha saria samgraha, Vol I part 11, pp 187 92 by A P SHARA, (in Gujarati) and published by Anandaj Kalyanaji Jhavenwad, Ahmedabad 1953 Since I read the prasasti of Uddyotana and his reference to Jalor, I was yearning to visit that place which was once hallowed by the presence and movements of Uddyotana Thanks to Pt DALASUKHBHAI MALAVANIA and Shri RATIBHAI DESAI Our trip was very comfortably arranged and Pt BECHARDASAJI and his daughter also accompanied us After the session of the Loternational Congress of Orientalists we all left Dell on the night of 10 1-1964 We reached Jawai Bandh Rly station at about 3 pm next day Some Sravakas 21 , ...L.JY.. 1.. 3 temples the palace rampart etc the town below gives a picturesque view and so many anecdotes are narrated about the fort and brave fighters during the Rajput and Mugal periods of history Some of the temples have an appearance of antiquity but they are often renovated, We came down late in the noon In the afternoon we visited some more temples in the town some are old, some new, and some under construction dedicated to different Tirthakaras They all speak for the wealth and religious zeal of the local Sangha The new Nandisvara temple on the station road is worth a visit, both by the pious and the artistic Next morning we started by train for Ahmedabad and on the way passed Bhinmal the ancient capital of Gujarat Any way my impressions about Uddyotana and his associations with Jalor were given a more concrete form by actually visiting this place and by moving about in the fort in a temple of which the Kuvalayamala was composed more than eleven hundred years ago ·INTRODUCTION 105 Uddyotana refers to a contemporary king Vatsarāja (whom he calls rang. hattht) who crushed the frowny soldiers of the enemy and who was a source of joy to his own people The word jaijā only shows that Vatsarāja was the king at that time, Jalor was possibly a part of his territory, and it cannot be inferred, without additional evidence, that he was ruling at Jalor This fille, rana-lastin,, of Vatsarāja is quite important Some nine coins bearing the Brāhmī legend Śrī Ranahastin have come to light One was found in Kanavy, one was discovered in Rajasthan, five of unknown locality, now in the Indian Museum, Calcutta, one obtained from somewhere in Saurashtra, and one more coming from Uttara Pradesh or Rajasthan The characters appear post Gupta-Brahmi According to P L GUPTA 'the characters are not earlier than eighth century AD' RAPSON suggested once that this ruler is identical with Mahārāja Hastin of the Parivājaka family Dr DASHARATI SHARMA has already suggested that this Ranahastın is the same as Vatsarāja who is qualified with the adjective Ranahastın by Uddyotana This identification is accepted as quite plausible by P L GUPTA The provenance of the coins points to Vatsaraja having ruled in the West' King Dhruva of the Rasțrak ūta dynasty prided himself on his deſcat of Vatsarāja whom he made to enter upon the path of misfortunc in the centre of the desert of Maru He despoiled Vatsarāja of two white umbrellas taken by him from the king of Gauda, perhaps Gopāla, who had suffered dcfcat at the hands of Vatsarāja, the Gurjara king of Bhinmal ? Ticre is no doubt that Uddyotana is referring to this Vatsarāja in AD 779 Frıc years later, in Saha 705 (< 783-4)," when Jinasena completed his Harransa at Vardhamana-pura," Journal of the Numismatic Socien of india XVI 282 3, XVHI 222 3 and XX 189 91, Bombay 1954 58 VA SUTTI The History of India (4th cd ) pp 413, 445, Oxford 1957 For more ad's aborr Vaistrija B N PURT The History of the Gargara Prawihvas Bombay 1957 D SIIARAIA Rajasthan through the Ages, pp 124 fT , Bihaner 1966 Secing that the carlier ctpressions are in the Acc sing (utsaran dalanum purrim And aranim) the Sauran im adhimandalant is quite in order, and need not be amended into LOC sing -odhuaniale as some scholars seem to propose Both the editions of the Harnamia (Manilachandm DJ Granthamila Bombay 1930 and Bharatiya Jinapitha, Varanası 1962) have the form in Acc. sing • The identification of Vardhamina pura has become a matter of controversy which is linked with the inicrprctation of the famous verse from the slamnamia of Jinasena on which the scholars have differeu After much thought and studying respectfully the views of my predecessors (Tor my caslicr observations, sec Brhas darbilala Bombay 1943 Intro pp 1211 ) I would understand the versc as noted abovc Jinasena in my opinion is scaling in general and noting the directions without any particular locality in sics Hc has in view four rulers in the four directions in general Indrasudha in the North Spivallabha the son of Krishga in the South itc King of Avantı in the East and the king Valurip in the West Some hale talon Avant bhabhrt dp of -nátha as the name of the king himself, and ruralick can ke quotes from literature (ros instancs, Ka humanid, 11 32 Arartinsta somuligtalt! C Or politically it was a tu or instability, and to outstanding ruler could be pacifmu Jinasena Jocs not stop hers, but fins on further to add tha: Csuramalala was ruled by Jaya Varaha The reason why he is not saused by merely rxntionirs four rulers in four direcum ·106 KUYALAYAMĀLÁ he tells us that Indrāyudha was ruling (in) the North, Śrīvallabha, the son of is that the place where he is writing, namely Vardhamina(-pura), is located in Sauramandala, also known as Saurastra mandala (as in the Una grants), roughly corresponding to Kathiawat. Vardhamana gets correctly equated with modern Wadhwan in that area When any other place outside is suggested for identifying Vardhamana (-pura) the significance of mentioning Sauramandala, in addition to the general directions of the country with their rulers, is missed, and any such attempt, therefore is out of context Thus in Saka 705, Jinasena associates Vardhamana(-pura) with the Punnata Samgha of his own and with the local chief Jaya Varāha * In this connection, the Haddílá grant is of special significance This was discovered in Eastern Kathiawar It refers to Dharani Varāha resident in Vardhamana 'who was samadhigar åbezamahusabda-Mahāsamantadhipath, and who through the favour of Rajadhırāja-Paramesvara- Sri-Mahipaladeva ruled the Addapaka-desa named after his own grand father. It is dated in Saka S 836 This Addana is the same as modern Hadidlálá 'a large village on the old road from Dholkā to Dhandhuka, but belonging to Eastern Kathiawar' The contents of this grant confirm what Jinasena says that there was a Varāha Samanta at Vardhamāna, (a subordinate of Mahipaladeva), this Vardhamana is in Eastern Kathiawar and obviously to be identified with mod Wadhwan (G BUHLER The grant of Dharanivarāha of Vadhvăn, I A, July 1883, pp. 190f HC RAY The Dynastic History of Northern India, Vol 1, pp 582-3, Calcutta 1931, PC BAGCHI Baurah or Baruza? I HQ, XIX u pp 266 ff) *Then in Saka 853, Harrena, like Jinasena, belonged to the Pannata Samgha and completed his (Brhar) Kathikosa while staying at Vardhamana(-pura) There are good reasons to believe that this Vardhamana(-pura) is the same as the one mentored by Jinasena and referred to in Haddāla grant First, Jinasena and Harena belong to the Punnāta Samgha Secondly, if Jinasena speaks about Vardhamana (pura) as kahanath panardhanana-vipula &ra-Vardhanane pure, Harena adds kartası arapurnajanadhuese Hoth Jinasena and Haddala grant refer to the ruling local family of -varāhas, and the Harldalá giant (in sala 836) and Harrena (in Saka 853) rightly refer 10 successive rulers Mahipala and Vinayakap.la If Harisena has not mentioned any -varaha ruler, either he did not think it necessary of the rulers of that family had lost their prestige after Dharani Varaha The linking is so perfect in the details supplied by Jinasena, Haddala grant and Harisena that one is perfectly justified in identifying Vardhamana(-pura) with modern Wadhwan in Kathiawar * The other locality which has been suggested (H L JAINA Indian Culture, XI 4, PP 161 , April-June, Calcutta 1945, also Madhyabharati, No. 3, pp 1 ff, Jabalpur 1965) for identification with Vardhamana pura) is Badnawar(Dhar) North of Dhar, on Mhow- Neemuch road, 12 miles from Baruanagar, a station between Rutlam and Indore on the W Rly Numerous remains like images, mosque, fort, temples etc are discovered there (Central India State Gazetteer Series, V, PL A 1908, and also The Bibliography of Madhya Bharata Archaclogy) The claims of this place to be identified are to be judged on their own merits First, the corruption of Vardhamana (-pura) into Badna(war) 15 not at all intelligible the proposed change is speculative acrobatics of vowel and consonant changes The fact 15 obvious that Badnawar is a natural corruption or changed form of Vardhana(a)pura as local inscriptions mention it (Lekhas 1-3) Secondly, no clear-cut evidence has come forth from the locality to show that the place was called Vardhamanapura The quotation from Dr H Trivedi's report only shows that Badnavar possesses Jaina antiquities The inscription on which the proposed identification is based is Lekha No 3 (of San 1229, P 168) which clearly mentions Varddhani. pura and not Vardhaminapura as claimed In fact, Dr TRIVEDI plainly says (Jaina Antiquar), XVII, P 72, foot-note 10) The inscription is important as it records the ancient name of the place which is Vardhanapura' A few months back I was in Ujjain Shri SATYANDIJAR SETHI is a alous upholder of the view that Vardhamanapura-Badonar He showed me some images from Badnawar in the Ujjain Museum in a Jaina temple there, and gave me a typed copy of some 17 short and long inscriptions which cover those reproduced in the papers referred to above On the images and in the seseriptions the reading 18 Varddhana(a)pura In some records there is a reference to Vardhamana-vara (-pura) anvaye. As a rule an amaya ·INTRODUCTION 111 He is quite at home in strings of similes, rūpakas, ufpreksas, slesa etc The sinkhalā j amaka is often used His descriptions of toxos, seasons, natural scenes etc are a significant contribution to the poetic health of the Kinalajamālā At places, his style is appropriately swift and catching on account of short sentences (199 30f) In certain descriptions more than one piece is added, for instance, that of Narmada ($ 206, also § 118) As in oral delivery some looseness in construction is seen ($ 143, cimtij ani, cimtium etc ) His conversational style is throughout successful ($ 104, $ 129 ctc) The talk between the prince and Vetala (8 380), amongst water carrying ladies ($ 243), in the circle of boys in the Matha ($ 245) and between ladies at the sight of Kuvalayacandra (859) are quite poetic and attractive Sometimes the style suits the context ($ 61) with apt expressions and similes Uddyotana is a master of Prakrit expression, not of the rigid type seen in the Rāvanavaho etc but elastic enough to absorb popular traits from Apabbramsa as well as Desi styles His Ulustration of the Mid-Indian Colloquial ($ 245) and the bazaar talk ( 246) in eighteen desa bhāsās are a speciality of this work, and not found anywhere else He uses a string of verbal forms with a slight shade of difference in meaning (18 26f) As a religious teacher, he has pached his work with details about Janna doctrines put in the mouth of Tirthakaras, eminent teachers and offered by himself at suitable contexts The painting of samsāra cakra is a fine occasion to project in details the picture of life and illustrate the law of Karman and relibution (&$ 292 ff) There are picces of advice ſull of ethical rigour and moral elevation ($ 85) Then throughout the work stand scattered gems of moral maxims and worldly wisdom, more or less arthānraranjāsas (1017, 12 24, 13 16, 18,20, 34 1, 48 14,51 19, 57 9 10, 61 31-2, 127 24, etc) Though the society depicted in the Ain alajamālā, on the whole, is an affluent one with plenty of comforts, pleasures and pastimes ($ 209 ) for which Uddyotana has a keen eye, he has uniformly held detachment, cquanimity and SEXTONCTITION is the largest saldes la fine, ascetic acartade is er large 18 various contexts All the characters, whatever their antecedents renounce the world and attain better status by their life of piety and austerity The author does not want the defaulters to be duped by Pricstly prājascittas, but puts them on the path of good conduct, placing before them a philosophy of hope and spiritual progress on their own strength It is a touching context that cien birds are talking the language of renunciation when their kith and kin are trying to dissuade them from entering the order of a ceticism (6 402 ) The parable of hudamgaddna ($ 166), the liiga sannlā drsjūnia ($ 326), symbolic interpretation of certain popular notions ( 306), the episode of Priyamhara and Sundarī (349), the biographs of rannamdura ($ 181) Ratnamukuļa trying to save the butter fly from dying (230) ctc gnc good finishing touches to the general atmosphere of renunciation in this work Uddyolana is deep in luis learning cosmopolitan in outlook and broad. based in his information His exposition of Jaina dogmatics and tous doctrines (sce pp 67 f abosc) shows bus thorough study of Jaina scriptures llc shows good knowledge of asia sästra ($ 56) rūsi phala (48), khanja roda ($ 187) ·112 KUVALAYAMÅLÅ samudra sāstra ($216), dhātu- āda ($311) etc He is quite conversant with traditional and contemporary philosophical tenets ($ 320 f) and religious practices ($ 157), modes of worship (say that of Kātyayani, $ 32), customs and rituals ($ 286) etc His similes are homely and apt (113 22 f) drawn from various walks of life and different layers of literature and mythology (19) His work thus reflects the entire society more than an isolated socio-religious sector to which he might belong He has an open eye for everything, and presents the same in a catching manner He depicts in a pleasing style a number of scenes noticed by the prince when he enters Vijayapuri (&$ 243f) Uddyotana has introduced many episodes which are instructive, engrossing and entertaining He has a keen insight into the workings of human mind, and his experience of human relations and patterns of behaviour is realistic The way in which Manabhata behaves while striking a Pulinda prince who unintentionally occupied former's seat in the Durbar of Avantivardhana is typical of feudal vanity (398) Kamagajendra's love-madness is well caricatured, and he is duped in his trap for his spintual benefit (358 f) bus love-mad mood and his transportation to Aparavideha are a fine study in contrast The activities of kānuni-sārtha ($ 158), the conversation between the taruna and yui an (s 161) and the dedicated love of a self-willed lady moving about with a purdah ($ 163) are remarkable for their erotic touch which gets diluted as it were by a fine comparison, in that context, between the behaviour of monks and courtezans (8 160) The first night of Kuvalayamālā and Kuvalayacandra and the arbitration of friends on the robbery of heart is skilfully worked out ($ 275) If the meeting of Kuvalayamala and Kuvalayacandra in the park, even with previous appointment, depicts a tense mood of the loving parties ($ 269 f), the scene of Vyäghradatta and Mohadatta fighting for the hand of Vanadatta has a thrilling effect all this becomes simply tragic when the gifted monk discloses their mutual relation (&$ 151 ff) Uddyotana has a balanced mind for logical deduction (about the sound etc, $ 269) and a sense of humour The latter is obvious when the king cuts a joke (15 12) even with the goddess who is sportive enough to take it as a parhāsa and bless him with the boon of a son Likewise, Ananga's enacting a countersituation by presenting a dead body of his beloved (Māyādevī) and by declaring that she eloped with (dead) Priyamkara is at once amusing but effective enough to bring Sundari to her senses and to herald the dawn of enlightenment about the vanity of attachment and inevitability of death ($ 349 FT) The conversation between the Prince and Bhillapate is logical and jocular enough to bring out a serious conclusion and correct understanding (228) Uddyotana has a knack of probing into the minds of his characters and then give out fine specimens of loud thinking ($ 256) To this category belong the thoughts in the minds of men and women who are witnessing the price and the princess on the back of an elephant (287) Uddyotana is primarily a religious moralist, out to teach lessons in good behaviour He is endowed with deep learnjag, wide experience of men and matters, mastery over catching expression and entertaining style and earnestness of purpose As such, he deserves to be ranked, as the author of the Kunplay amālā, with the great classical writers of our country ·A CULTURAL NOTE ON THE KUVALAYAMĀLĀ OF UDDYOSANASŪRI Ву (The Late] Dr V S AGRAWALA The Kualayamālā is a Prākrit Campū written by Uddyotanasan (779 AD) It is full of cultural material which gains in value because of the firm date of its composition It had long been known in Mss form It has been edited and printed by Dr AN UPADHYE who has very kindly invited me to makea study of the text from the cultural point of view Obviously the material belongs to the post-Harsha period when the three great empires of the Gurjara Prathara in the North, Rāshtrakūtas in the Deccan and Pälas in the Eastern India had been established That played a magnificent rôlc in the glorious rchabilitations of art, literature, philosophy, culture and commerce Uddyotanasīri was a writer of a very keen observation gifted with the same pictorial memory as Bāna, and his knowledge of men and matters was of a wide character as shown by the description of the Kuvalayanālā The Campū opens with salutations to the great Tirthamharas on the occasion of whose birth cven the gods take part in the great festival, clapping their hands with bejewelled bracelets (mant-valuya, 1 2) The personified beauty mentioned as māhaya-siri, gunha-lacchi, pāusa-sırī, saraya-lacci and hemamita-sırī is full of beautıful expression not found elsewhere (1 9-14) There is a reference to gold of highest purity (jacca-Suvarmacjālya-surarna, 22) Whatever impurity or dross was contained in the gold brought to the goldsmith was removed by the latter by subjecting it to different processes of testing it on the touch-stone (hasa), cutting (cheda), heating under regulated fire (tūva), beatmg out into flat siieets (tüdanu), filing the sheets and the same process of beating it into a different shape, giving it a shape of round bar and dividing into several parts for final testing (vihaduna) The purest gold (jacca-suyama) 1 The late lamented Dr VASUDEV SIIARAN AGRAWALA, in whom I had an intimate friend and academic associate for over thirty years, was a versatile Indologist, and his Cultural Study of thc Harsacarta, published by the Bihar Rashtrabhasha Parishad (Patna 1953), in Hindi, has proved a pioneer study and a model in the field for a number of subsequent monographs As he had always a keen eye for the cultural data, he was sery much attracted by the Kmalajumila of Uddyotada I earnestly requested him, therefore, to spare some time to study the Kunala, amājā and shed some light on its cultural aspects Despite ill health, he sent these notes to me, wluch are of immense value for a student of cultural history of medieval India, especially in its westem parts The Notes were dictated by him, and what reached my hands was the first typed draft Due to indifferent health, he could not spend more time on their TCVISION I retyped them for the Press If some different opinions are there between my views and these Notes, I should submit that we had no occasion to discuss them, and the scholars may take them for what they are My sincere thanks are due to the departed soul What pains me, however, is that Dr AGRAVY ILA did not like to see these Notes to print (a nu) ·114 KUVALAYAMÁLA was styled as dohdahı in Persian In India it was called Bārahvānī (bāralu janniya) as in Dravya-parīksā, 17 (Jodhpur 1961) of Thakkura Pheru, ie, gold refined to the twelfth degree which was regarded as the standard gold (bhuti kanaka) In the pre-Muslim period, the highest purity was of sixteen degree, and such gold was called sodasa-varsiaka (Kávyamimamsă of Rājasekhara, Saka 900, chapter 17) which must have been the jacca-sulanna of Uddyotanasūri We also find reference to şodasa-iarna gold in the Mänasollăsa (yal szāt sodasavarnākhyar kose sthāpyam tad era lu, 12 398, Mysore ed p 797) from wluch was derived the Hindi word solala jānī whiclı in Rājasthānī became solamo solo referred to as solen in the Jitānesiani (1290 AD) For more details see my article The highest purity of gold in India, (The Journal of the Nimesmatic Society of India, Vol 16, PP 270-74) This seems same as the srngi hanaha mentioned in the Kādambari ( 85) On page 29 occurs a list of peoples in a country in which persons are born ie, Saka, Yavana, Barbara (the Negro tribe), Kırāta, Khasa, Pārasa (the Persian name given to the Sassanian rulers upto their extinction by Muslims in the 7th century and continued even later), Bhilla, Muramda (a branch of the Saka which the author must have borrowed from some iarnaka list, since there were no Muramdas left in the 8th century AD), Odda, Bokkasa (a mythical tribe called Bhokas in medieval Hindu literature), Śabara, Pulimda and Simghala On pp 3 18 4 12, Uddyotanasūrı gives the names of a number of Kathās and their authors, in Sanskrit, Prūknit and Apabhramsa, ie, Padalıpta and his Tarangavali, Hala (Sälahana) and his Kosa, the club of poets known by the term Chappannaya, Brhathatha of Gunādhya, Vyāsa and Valmıki to whom we owe Bhārata and Rāmājana that was the usual practice of all writers like Subandhu, Bāna, Dandın, Haribhadra, Svayambhū etc We are able to know the names of about fifty works including romances Dr AN UPADHYE has dealt with these in his paper entitled Works and Authors referred to in the Kuvalayanālā of Uddyotanasūri' submitted to the AIOC Session at Gauhati There is an important reference to a story bool named Supurisacarija written by Devagupta of the Gupta dynasty The poet mentions five kinds of Kathas (45) Sayala-kahā, Khamda-kahā, Ullāva-kahā, Parināsa-lana etc His disquisition on the nature of the different Kathās according to the metres, topics, serious or humourous, and style of writing is very enhghtening and shows the richness of Kathā literature during his time It is noteworthy that the topics of these were cast into the mould of the Rāsa literature that carried forward the Kathā sāhitya in Apabhramsa, Avahatļā, Old-Gujarati, Old-Rajasthānī, etc and later in Avadhi, Brja-bhāsā and Rajasthānī languages It is a fascinating subject storthy of classified investigation It was customary with the poets beginning from Kālıdāsa, Bāna etc to prefix their narration with an account of durjana nindā and sajjana-prasainsä, and Uddyotanasuri too has done the same at some length Kalidasa gives it in the m imum way, while Gosvami Tulasidāsa at much length Uddyotanasūri gives durjana-rudū in nineteen lines and sapjana-pras'amisā in fifteen lines Several of the epithets of this topic were common, so, in that, he has followed a conventional description of varnaka nature ·A CULTURAL NOTE 115 On page 7, § 13, we find an exhaustive description of the Madhyadeśa which closely follows in spirit and word the description given in the Mülasarjāstāda-vinaya of Sanskrit Buddhism A bunch of architectural terms is available (7 $ 14) fumga bhavana, man-torana, dha ala-draya, manı-sthara in the description of the city Vinīyā There were usually eightyfour market places in a medieval town of which a list is given in the Prihnīcandracarita (Sam 1161 [?], but here ($15) some names of shops according to articles displayed in them is given, 10, 1) kumkuma-kappira-agaru-mayana-abhrāsa-padavāsa, 2) elä-lasamga-kakkolaya, 3) martāhala-sırı anna-rayana, 4) netta-jıyalı, 5) vasana (= cloth), 6) udão 7) samkha-1 alaya-kāya manya, 8) sara-sarāsana, 9) samkhacamara-ghamtā, 10) untha-osalio, 11) sinela-nıramtara-bahu khajja-pejja, 12) huliddi 13) sură malu-māsão Thus Uddyotana has in his view a complete form of a medieval market place with the number of lines full of different commodities on the basis of which was compiled later on a list of 84 cauhaſsas There is 9 $ 20) a reference to abbhamtaro atthāna-nandara, Hall of Private Audience, corresponding to bliektāsthälsa-nandapa of Bâna, or Darwar khāsa of Mugal architecture There (920) is a reference to settalayā padihari which throws light on the Mathurā railing figure (No 2) in the Mathura Museum showing that such attendants actually existed in royal palaces Later (11 15), there is a reference to bāhirovatthāna-mamdava, the Hall of Public Audience, 10 which all people were admitted and which was known as Darwāre Ām in Mugal tunes That was also known as sanāvasara (= saryūrasara) in Apabhramsa texts Onpage 11 21 there is a clear statement that the king, after dismissing the public Durbar, entered the private apartment of his palace known as jāsa-bhavana At 12 1 there is a reference to kovahara (= kopa-grha) On page 12, lide 11, there is a reference to suvannaddha-sahassam, five hundred of Suvarna At 12 27 there is a reference of Manākāla Siva of Ujjain which had a crowd of joya-joyanisiddha and of those who were proficient in Tantras and Mantras welcome reference to Mahakāla about a century and hall later after Bana's Kadambari The description given by Uddyotanasürı is much more detailed about the bloody offering and sacrifices and use of wine and the skull of human beings and Vetala-sadhana carried on in the temple On page 14 $ 34, there is repetition of gods mentioned at 2 23 At 14 13-7, there is a Stotra of Rāyasıri Bhagavai describing her beauty and ornamental glory On p 15 18 there is again a reference to bhoyana mamdava and abbhamtaroratthāna mandaa, and further at 16 18, there is again a reference to bāhırovatthina-bhamı which are already mentioned There is also a reference to rayana-vinimmaviya maharıha-sthāsana, ie the simhāsana of the king, also called Tadrasana On the same page a graphic account is given of Rajasabha which included Mamtino, Mahānarımda, Mahāvīrā, Mahāveja, Mahābambhana, Mabākaino, Mahāsenāvaino, Mahāpurohiyā, Vāravilāsınio and authorities on different subjects of learning of which the list is given At 17 24 there is a description of festivities, and at 18 26-8 there is a reference to cast fabrics and coins At 2028 there is a reference to āvānaya-bhūmi and again to bhoyanatthangmamdava and athāna-namdara An important topic during early medieval times was the education of This is a ·116 KUVALAYAMÁLA princes We have a detailed description in the Kadambari of the education of Prince Candrāpīda The description presented by Uddyotanasűri is no less important The prince was sent under an auspicious star to his wyjā glara (21 14) The prince spent twelve years in receiving instructions from his Teachers The author has given a list of 72 Kalās (halā-haláre, 22 1-10) At page 23 22 f there is an enumeration of 18 kinds of horses, eg, I) Māla, 2) Hāyanā, 3) Kalayā, 4) Khasā, 5) Kakkasä, 6) Tamkā, 7) Tamkanā, 8) Sārīra, 9) Sahajānā, 10) Hūnā, 11) Semdhavā, 12) Cittacala, 13) Camcalā, 14) Pārā, 15) Pārāvayā, 16) Hamsã, 17) Hamsagamanı, and 18) Vatthavvaya Further, there is a very important reference of three kinds of horses named Vollāha, Kayāha and Serāha These were Arabic names of horses introduced by Arab Horse-Traders The first mention of Vollāha is found in the Samarāīccackalā of Haribhadrasūri in the beginning of the 8th century AD The Arab traders entered into very good relations with the Rashtrakūta rulers who depended on them for the supply of the horses Gradually the names of Indian horses as given by Bāna and Dandın were taken from the market termi nology, and they were replaced by Arabic names until the author of Mānasollasa and Hemacandra in his Abhidhāna cintamaril completely left out the Indian names and replaced them by the Arabic terms Hemacandra was so ignorant of their origin that he considered them of Sanskrit origin and has treated them in his Sanskrit commentary (See my article Indian Names of Hoses [?]) Page 33, $ 70 The Puspa karandaka Udyāna at Kosambi is elaborately described as of a Varnaka type Page 35, $ 74 It is an important passage describing an assembly of followers of the different religious schools discussing from the point of views of sorrow, although the names of those schools are not mentioned only their several views are given In this context a list of bells is also given On page 55 11f, there is a description of poor home (anula mamdana) in the city of Mathurā In its population there was a sprinkling of disabled persons leprosy (koddre), suffering from leucoderma (alakklia) tuberculosis (khaiyae) extreme poor (dina), extreme helpless (duggaya) blind (amdhala), lame (pamgula) slothful (mandula), hump backed (madala) short in stature (jämana), clipped or cut nose{chunna näsaya), Clipped ear (todiya kama), cut lips (chumof/ha), scorched (tadija, better tanu a) a parasite (happadiya) and several classes of mendicants The invaders of the orphan home exchange their views as to which sin may be washed at which holy place Some one said that the sin of leprosy could be washed out at Varanasi Another said that it could be done better at the Sun temple of Mulasthana (mod Multan) Another one said that six months stay at Mahakala would wipe this sin Another said even long accumulated sin could be washed at Aksaya vata of Prayaga Some said that even the most horrible sin of killing one's father and mother could be cleaned at Gangāsamgama, i e, at the holy confluence of Ganges with the sea and paying homage deity Bhajraya Bhattāraka there Page 56 27 There is a description of the holy city of (Vānarasī, in the territory of] Kashi where, among other subjects, there was provision of the teaching of Arthas astra of Kautilya (Cinakka satthaim) Uddyotanasūrı does ·A CULTURAL NOTE 117 not mention by name any other text except the treatise of Cānakya which shows that the Artlasõstra of Kautilya was existmg and formed an important subject of siudy by young men at the educational centre at Varanası Page 57 13-15 There is an expression of views about the relative importance of Trivarga consisting of Dharma, Artha and Kāma in which emphasis is laid on Artha, according to individual precipitation, adding that wcalth should be earned even by crooked means It was a topic on which the political thinkers usually express their opinions Page 57 27 There is a vivid description of a commercial prosperity of the city of Pratisthāna where rich merchants carncd plentiful of gold and jewels Page 58 32. There is a reference to racchiā-cauhka or Police posts which were like defence citadels garrisoned by soldiers and were a common feature of medieval administration Thăne These were also known as gulna-stilāna, the garrisioning contingent of the government, in Gupta administration and found in Mrcchakafika In the medieval period, the raksā-cātuskika had come into existence and is recorded in the inscription of Vastupāla and Tejapāla (Tejānālaprasasti, about 1225 AD) According to Malika Muhammad Jāyası, Allauddin also continued this practice of establishing defence posts (thāne) along the path of his marching army which suggested the means of his occupations Abui Fasal in the Am Akbarı also refers to this practice in the time of Akbar (Am Albari, BLOCHMAN'S Trans, Vol 1, p 369, foot-note) The words thāne and chauhi are still current terms in Hindi languages, sometimes used together as an instance of poly-glottism showing that the origin of the word sthāna, which is also used by Kautilya, proceeded by catuska to denote this meaning Page 594 There is a reference to a gigjara-pahrya, that is, a traveller of the Gujjara clan which scems to be one of the carliest references to the Gürjara settled down in the region of south Rajasthan and Gujarat Page 59 5 This is a Dvipadī a new metre is availed in Prākrit in which the first and the second line agree in tuhānta, and each line consists of 24 moras with a jan at 13 and 11 moras which correspond exactly Doba-chanda of Apabhramsa and Hindi languages Page 62 5 There is a reference of Pallī, which was a forest settlement, and to its sabara chief, the description being partiy modelled after Bana's Harşacarita Page 63 $ 124 The author has given specimen of spoken dialects as used by the village people In line 22 there is a reference of Kāpäliha sect as a means to get rid of sins The details of this religious practice are not given, but it appears to be quite familiar It implıcs the assumption of Saiva practice of castern character and roaming about the country visiting great teachers and centres of pilgrimage There are references to Kāpālıha mendicants in conteni. porary literature In line 24 there is a reference to Jyestha Maha-mahattara wlo was placed in charge of all the Drangas, or defence posts, in that area The word is very often used in the Rajatarangınī of Kalhana to denote an institution which was common in the North-ul est Its mention by Uddyotanasürı is significant as showing its extension to Rajasthan arca Page 64 $ 127 There is a description of the capital city of Taksıla which ·118 KUVALAYAMALA seems to have been resounding with its fame during the 8th century, about 150 years after the visit of Yuan Chuang who found it in flourishing condition The Kuvalayamālā describes Taksıla with its deep mote (parıkhā) and high city-walls and as a centre of Jainism where the Samavasarana of the first Tirthamkara was being held Page 65 13 1 This is a brilliant description of a Sarthavāha taking his caravan, or a trading expedition, from Taksıla to Sūrpāraka which was the biggest sea port Here there are two motifs well-known from Gupta time, firstly, relating to the ardent desire (11 5 f) of a young son of a rich merchant to earn wealth by his own diligence His father at first dissuades him from undertaking the journey saying that there was wealth enough in his house to last for several generations, but, in the end, allows the young man to travel to foreign country for earning wealth The second motif is the description of the caravan consistung of an army of horses and wheeled vehicles for transport of merchandise In Sūrpāraka he sold away the excellent horses of the northern breed which he had brought with him and earned large profits thereby At Sürpāraka there was the merchant Bhaddasetthi whose Health lasted for several generations, and there was also a guild of local merchants It was their custom to hold at reception in honour of merchants from outside and to learn from them the country of their origin, the destination, field of trade, the nature, value and volume of commodity in which he is interested ard all such matters relating to his business It was the ancient and traditional custom of the great emporium city of Sūrpäraka which was also a flourishing sea port for oceanic commerce with the western world He was offered essence, betel leaf and perfume as a mark of honour An interesting record is preserved here (65 27 f) of the conference of the merchants relating to the conditions of their trade The topic was the countries visited and the goods brought on return journey One said 'I went to Kosala with a troop of horses The king of the country gave one she elephant-calf equal in value to my horses' Another said I went to Uttarapatha with a load of betel nuts, and I bought horses out of the earned money profits Another said I went with pearls to the eastern country (probably Assam) and brought fly-whisks' Another said 'I went to Diarāvati and brought conchshells from there' Another said 'I went to the coast of Barabarıcum (a region along the sea-coast of Sindh) taking fabrics with me and brought superior pearls (probably of Persian gulf) and ivory (of African origin)' Another said "I went to Suvarna dvípa (Sumatra) taking flowers of the Palāsa tree (Butea frondosa) and brought gold from there (contemporary with the Sailendra emperor of Sumatra and Java)' Another sud 'I went to China (Indo China) and Mahacīna (great Chinese mainland) taking buffaloes and the naval dear and brought from there two kinds of fabrics named gangāpa!fa and netrapatļa This Information is important, and Gangapatta seems to have been a special kind of silk manufactured for export to India which was here famous under the name of cinamsuha It seems to have been white silk known in India as gamgājul The other fabric known as Netrapatta is a colour-silk mentioned for the first time in the Raghmamda of Kālıdāsa (739) Bana mentions Netra about 150 years 7 ·A CULTURAL NOTE 119 before Uddyotanasūri, and it appears that Netra was a special kind of figured and coloured silk which according to Samkara was synonymous with pruga It is now information that figured Chinese silk was given the new trade name of Netra in India (See Harsacarita A Cultural Commentary [in Hindi], pp 78-9 and 149) Somadevasūn (959 AD) refers to Netra as a superior silken fabric that was in use in the Rashtrakūta empire The Varnaratnākara of Jyotirīśvara Thakhura (about 1400 AD) mentions two kinds of Netra cloth mostly according to their different colours Jay asī (circa 1528 A D) mentions Neta as a superior silken fabric used in the royal houses Another said "I went to Mahulārājya, the kingdom of women, taking men with me and brought gold in exchange' Mahilāräjya was a name applied to several kingdoms, but this was probably the statc of Kerala in South India ruled by amazon chiefs Another said "I went to Ratnadvſpa with leaves of the Nimba tree and brought gems from there The above a graphic cross section from the commercial life of India during the 8th century drawing a picture of trade from China to Barabaricum and from Taksila to Sumatra within which brisk commerce was maintained and valuable goods were exchanged by international merchants Page 66 28 sijjhau jaitā is a Präkrit rendering of the Sanskrit siddla jātrā that was applied to sea journey including going and safe return Thuis had become a technical phrase in medieval literature Page 67 1-3 Details of preparation for sea-voyage are given which include the following items relating to preparatory ritual and the equipment of the ship 1) arrangement of boals or ships (jārai altārmi), ) loading of merchandisc (bhandām), 11) bringing together other sailors (mjāmojā), iv) calculation of the duration of the journey both outward and inward (ganijae diyalian), v) fixation of the date and time of departure (laggan), vi) observation of portends whether favourable or vice versa (nırünyjjaniu nimittäin), vill making announcements about the journey (kiramtı arasuio), viii) prayers to proper deities (summarijamti afiliaderac), 1x) feeding the Brahmins (blunyjās jamı bambhane), x) paying respects to select persons (päiyjant issifflrajane), XI) worshipping of derties (accijamti deige), xu) arrangement of sails (sapuyamu sejarade), XII) raising of the mast (ubblijumti hilūkliambliae, xiy) fitting the furniture for sitting and siecping (sajane), xv) collecting loads of timber for plant and fuel (hattha. samcae), and X!:) filling the containers with fresh sweet water (jala bhājane) When the slup was to talc off auspicious musical instruments were sounded, conch-shells were blown, auspicious songs were sung, Brahmins muttered the ūs7sz, and thus in the sound of invocation and jaja jaja the ship tool of its soyage, thc sils were unfurled, the ropes and regings were pulled up, the oars began to be operated, the hclmsman tool observations, the ship fell into its course, favourable winds began to blow thus the ship staricd its journcy being tossed on the high sca Wales The ship reached to its destination It touched the landing, and the merchant got on the co?st It was then the custom to pay a visit to the king by mahing suitable presenis, while obtaining from him bus consent or tacit charter 10 trade in his tcrriton They paid all the customs, charges and t3xcs (diffho rāja kao pasco) in the trade of precious stones and gems, it was customary not ·A CULTURAL NOTE 121 line 18 there is a reference to the holy mountain Satrumjaya which seems to have become a famous religious centre before 779 AD when Uddyotanasūri was Writing Page 82 30 Here is a list of religious establishments of different denominations as Mantra-jāpa-mandapa, Brāhmana-śāla, Rudra-bhavana, Dhārmikamatha, Home of Kāpālıkas, Holy platforms of Yaksas, Nāgas etc, Brahmanical songs were sung in õlasati, Jinagrha, Buddha-vihăra or Buddhist monasteries, Shrine of goddess Kottavī, Temple of six-headed god Kārttikeya and temple of other deities in this list mention of Kottajjā-ghara is most important as Kottavar was the most ancient goddess of Tamil land whose worship is spread towards many centres in North India upto the Himalayas where, at Kottal Garh, in Almore District, there was a shrine dedicated to her She is mentioned in Bana's Harsacarita as a nude woman According to the Vamond-purāna, Kottavat was the name of ancient Goddess at Hingulas 10 Baluchistan who was later on renamed by Scythians as Nani and by thc Hindus Carcıkā during the Gupta period It is gratifying to note that Uddyotanasūri refers to the shrine of Kottavi [ Kottaja] In the Des'īnānamālā (12th century) Kottā is given as the name of Pārvatī (2 35) which seems to have been due to a later religious synthesis of Goddess' name lage 83 3-9 Here is the description of the house or the siceping chambers of young ladies which were beautified for the reception of their husbands The select items in this list are as follows cleansing the dust from the painted walls citra sālıkā (papphodesu cista-bhuiro), dropping pieces of Karpūra in madırā, arranging pendant garlands in the houses, painting scroll designs on the floor (koftine pattalayão), arranging of flower-beds, burning of incense pots, placing the pet birds in the cages (jamta-saunae), prepare clusters of nagavallı leaves in their cases, filling camphor sticks in boxes (kapptra phudā-samuggae), placing of Kakkola globules, spreading of coverlets and seats in the jūla-gavālsa (airel windows), putting on the stugagala and ialokthala necklaces and round earrings ornaments, lighting of lamps, collecting wine on the drinking tables, dressing the hair and pouring the juga, handing over the drinking cups, and arranging of eatables by the side of the heds Page 87 14 There is a reference to Khadga-vidyādhara, the other classes being Mala-vidyadharas wcaring garlands, and Gulika-vidyadharas, wearing necklaces of beads as depicted in an Ajanta painting Page 87 20-28 Here is a vivid description of the intellectual and spiritual life in the Aśrama of a Jana Munt, soniewhat similar to that in the hermitage of Divākara Mitra described by Bāna in the Harsacarita where scholars studied, devoted and held controversies, disputations and exchange of views on several points of religion and philosophy A similar atmosphere is envisaged by Uddyotanasūri wnting a century and a half after Bāna He gives a list of twentyone methods of study and discussions and approaches to the tenets of religion and philosophy, eg, self-study, teaching, reflecting, resolving doubts, exposition by those wlio liad grasped the meaning, listening to the texts after reciting them, composing new poems or Stotras, practising meditations and attending to the service of teachers, learning of rules of Vinaya, observing or ·124 KUVALAYAMÁLA of Uddyotanasūrs the distinctive signs (lamchana-lamcıya) of Tīrthakaras(line 11) had come into existence They did not exist on the image of the Kushan period but appear to have been introduced in the religion and art of the Gupta period Page 128 17-8 There is a reference to a Sabara and his wife who knew the desi-bhāsā, probably a reference to the dialect of the Sabaras There is also a reference to Patra-sabaras or Parna-sabaras who were foresters living in much greater wilderness Page 132 1-3 The special cult-practices and beliefs in Mantras amongst the tribes of Pulindas, Kāpālikas, Mātangas, Raksasas, Vānaras on hilltops and forests formed part of the Sabaravidyā This was a cult involving occult practices like the muttering of sabara Mantras and uttering the same through the ear (1335) It appcars that during the 8th century, in the time of Uddyotanasūri, Jaina occult religion and mysticism brought into close touch such practices as Sabaravidyā of which Vidyadhara godlings were considered medium of transmission (133 9-10) The shrine of Rsabhanatha became a centre for performance of sädhanā and for the perfection of Vidyās Page 134 32-33 f There is a description of a caravan with a large number of camels, bullocks, horses and donkeys It had come from Vindhyāpuri and was going to Kāficīpurī Page 1356 There is a reference to Vijayā Mahāpurī which was situated on the sea shore and the same as Nagarjuna Kunda, the famous capital of the Ikshvāku kings as stated in their inscriptions It seems to be a historical fact that the monument of Vijayapurī stood intact and the place enjoyed wide celebrity The leader of the caravan was one Vaiśramanadatta There follows (lines 27f) a description of the attack on the Sārtha and its plunder by wild Bhillas Page 150 17 f & 151 1-5 There is described an educational institution (malamtam madham) which included students from Lāta, Karnātaka, Mālava, Kandujja, Godāvarī (Nasik), Mahārāstra, Saurāstra, Srīhantha (Thanesvar) and Sindha The courses of study comprised Vyakarana, Buddhism, Samkhya, Nyāya, Anekānta or Jaina and Lokāyata or Carvāka philosophies At another place (1516-11) the prince came across persons who cultivated the seventytwo arts and sixtyfour sciences, such as, Nimitta, Mantra, Yoga, Añjana, Black magic, Dhātuvāda, Yaksınísiddhu, Military Science, Yogamāli, Yantramālā, Jyotisa, Rasabandha, Rasāyana, Metre, Vſtti-nırukta, Patraccheda etc Further (121) there is a caricature of the fattened Vedic students (dalnaftā caſtā) committing to memory the Vedic texts, who were of robust, sturdy body with developed muscles, living by rough exercises a care-free life and were of violent dispositions And they were a set of fools (ā-ināna nāna-aja-yrahyā) and bereſt of upright morals (para jungi-damisana-inanā) Page 152 24 ff Here we have a specimen of eighteen Desi dialects spoken in I) Region of Godāvari (Nasik), 2) Madhyadeśa, 3) Magadha, 4) Antarvedī (region between Ganges and Jumna), 5) Kīra (Kullu Kangra), Dacca, 7) Sindhu, 8) Maru, 9) Gujarat, 10) Lāļa, 11) Malava, 12) Karnataka, 13) Tapti, 14) Kosala, 15) Mahārāştra, 16) Andhra, 17) Khasa, and 18) Parasa These different dioms of speech were spoken by the shop keepers in the market ·A CULTURAL NOTE 125 + It was place of Vijayāpurī which was thus a big cosmopolitan town where merchants from all over the country displayed their goods Thus reminds us of Ujjainī where the citizens knew the languages and scripts of many countries as stated by Bāna in the Kādambari (sarva-desa-blāsā-lipiña) Page 1572 The situation of Vijayapurī is given as south sea coast (dahinasamudda-ielā) Vijayapuri was actually situated on the bank of Krishna [?] a few miles above the sea coast upto a point the river was navigable to big ships which landed on docks The distance from Ayodhyā to Vijayapurī was mapped out in successive stages and covered in one month and three days (ekkam māsumi tinm jāsārattassa) (157 11) Page 160 13 There is a reference to stencil cutting in which a figurc of Rājahamsſ and the name of prince Kuvalayacandra were reproduced one of the seventytwo arts The price Kuvalayacandra himself cut a stencil design of a water pond with hansa, sārasa, cakravāla, nalini, satapatra, bhrumara and also cut a Gathā verse on it (169 8) Page 170 21 f Twentyfour items are mentioned in connection with the marriage of Kuvalayamāla, for instance, pounding of grain, arrangiag the palacc, building high pavilion, colouring of the fire altar (vedī), decorating the floor of the interior of the palace, white-washing the wall, making ornaments of gold, sowing of barley of-shoots in wede mouthed pots for decorating the Vedi (as mentioned in the Harşacarita on the occasion of Răjyaśrī's marriage), sewing of Kūrpāsaka garments (as sleeveless or half-sleeved for female body), hanging of buntings and flags, making of beautiful fly-whisks and bundles of peacock feathers Page 171 1 f There is a beutiful description of inarriage festivities, and the author has chosen for it a new metre of the Amrtadhvani type carrying the last part of the foregoing stanza into the first part of the succeeding stanza 11 18 f) Page 173 31 f We have here a conventionalised description of sea as it was visible from the top of the Vijayāpurī palace Page 175 10 Here is a reference to Jana Sāsana in which the word Jaina has been used for the teaching of religion of the Tirthakaras During the 7th century, in the writings of Bana, the terms Jina, Jinendra, Jinanātha and Jaina were used with reference to Buddha and Buddhism, and the same is the case in the Amarakosa and the Laltarıstara, etc It is an open question as to when for the first time the word Jaina was used in its present meaning Page 185 21 1 Here follows a description of two printed scrolls, 0716 illustrating the Jaida conception of Samsāracakra and the other of Bhavāntaras The Sainsăracakra was also painted by Buddhusts on a ceiling at Ajanta It is stated in Divjäradāna that Bhavacahra was painted in the drāra-prakoşíha or the entrance of the royal palace It is little surprising that the different parts of the painting were explained by being pointed out with a long stick The Samsaracakra illustrated the three worlds of hell, human world and the world of gods In the portion about the various hells, the beings undergoing sufferings were also painted The figure of a king riding on a horse and going for hunting, then the various animals trembling for fear of impending death, then ·KUVALAYAMALA a crowd of people making noise to bring the animals together, ie, engaged in what is now known as hānkā, then a way-farer captured by the robbers and subjected to various tortures, torments, splitting, hanging, scorching etc Then, in another portion, were painted the agriculturists engaged in ploughing their field with plough, bullocks with pierced nostrils and with ropes tied round their necks, having ploughs on their necks, and bleeding owing to their having been pricked with sharp pointed whips (totta), farmers engaged in tearing the walls of earth and becoming sinful thereby, other house holders engaged in field operations and undergoing much suffering for their sons and wives, fariners harvesting ripe crops and collecting heaps of pulse and paddy and crushing them with bullocks tied to the middle of the post people suffering from many kinds of diseases like fever, pain and burning, and lying on their cots and meeting their deaths, to gather their mourning servants, wives and friends, coffins (sava-saj ana) being borne by their relatives and the body being cremated on the funeral pyres of wood and grass, bemoaning relatives seated round and setting fire to it, the devoted wife crying and weeping for her departed lover, the old father sitting nearby with tears flowing from eyes and his mother becoming unconscious in a swoon, visit of dear ones in condolences, all the dear ones and relatives going to the water tank and performing the obsequies, a young couple engaged in atrandom talk and the young women scratching the earth with the toe and smiling, a young man embracing with deep affection his young wife, a number of congruous poses between the male and the female, birth ceremony attended by auspicious sites and music, parties of dancing and singing men and women taking part in buth celebrations, wrestlers with stout bodies giving demonstration of their art, persons proud of their beauties bearing perfumed ornanients, persons puffed with pride of their high families, persons in the grip of greed, persons although ignorant feigning knowledge and holding scriptures in their hands, persons shooting animals with bow and arrow, a person liolding a naked sword and showing feats of swordsmanship, parrots and magpies put in cages for amusement, a pregnant woman thinking of the birth of a son or daughter and experiencing doliada and labour pains, birth of a son accompanied by female festivities, a young boy amusing himself with the fight of cocks, male parrots, ums, 2. young man enpying the company of young girls und wurdens, an old man surrounded by his family, a beggar asking for food, a mendicant clothed in tattered garments, a recluse sitting on a palankeen and invited by the king, a soldier fighting with weapons on the battle-field, a king seated on his throne and surrounded by his feudatories and feeding on five mouthfuls of food offered in a leafy cup by a woman, a man entering the sca to save some dronning relation, a man stealing others' money, a fisherman catching a haul of fish with his net, tradecs engaged in false dealings and not realising the sinful nature of their actions, persons renouncing the world in a state of detachment these were some of the topics depicting scenes of human life which were painted on the scroll Then follows a description in 19 verses of scenes of bird and animal life depicted in the painting, eg, fight between lion and elephant (as depicted in the Kailāsa temple at Ellora), fight between a tiger and a wild bull, and killing of a ·A CULTURAL NOTE 127 tiger with bull horns, fight betwcen wild buffalocs, fighting antelopes, a serpent being swallowed by a large monster, large fish swallowing smialler fish, crocodiles swallowing their own species, wounded beasts attacking the other wounded oncs, peacock sivallowing a serpent, a number of animals making a composite form, one upon another spider caught in the web of another spider, the latter catching an insect pursued by a lizard and the latter caught by a black bird (sāmā) which flying in the sky with its feed was caught by a bird of prey, and the latter falling to the ground was caught by a wild cat which in turn was attacked by a wild boar, the latter was being attacked by leopard, and the leopard was attacked by a tiger, the latter instantaneously by a lion and the lion by a wild Sarabha (stronger than a lion and said to have eight feet) The animals, reptiles, insects and buds described as locked in mutual engagements create a very strange atmosphere of their buoyant life and activities, and Uddyotanasūri deserves credit for creating such a motif in a painted scroll in the 8th century AD Then follows a description of the various hells depicted in the painting on cloth ( 189 18-9) There is given also a description of the Svargaloka or the heavenly abode of Devī, Devakumāra and Indra seated in the Asthāna or Saudharmasabha (p 189 32-3, p 190 1-19) Pages 190 ff Here we have a description of the second Citrapata It was a painting depicting the city of Campā with its people, houses, citizens, bcautified with bcjewellcd ornaments, market places, its rich merchant and his wife and detailed account of one's bhavāntara or past lifc Page 191 28-32 Here is a reference to various Siddhis practised in medieval times, for example, Dhātuvada, Añjana-siddhi, Bila-pravesa, Mantrasiddhi, Devata Ārādhana The Añjanasiddhi conferred the occult power of sccing treasures (mahānidhāna) We get some details about Dhatuvāda (p 195), 12, the art of making artificial gold, being practised in a secluded part of the Vindhya forest It is said that the red colour of fames of the fire indicated the making of copper, yellow of gold, white of silver, black of iron and colourless of bronze Others thought that its true technique was an unknown secret If the fire is of lower heat, lead was produced, but if the heat became excessive, then granular gold (phuffanam kanayam) was manufactured If the fire was of moderate heat, the metallic contents of the crucible (silūsū) just drained in liquid form If the fame was greasy, the contents would turn black After putting the requisite content in the crucible, some kind of herbal powder (cuma-joga) was added It is said that the assembled Dhatuvādıns or alchemists (kemyāgāra) were failing in their attempt Prince Kuvalayacandra tried his own knowledge and succeeded in the making of gold It appears that one of the epithets of the Dhātuvadıns was Narendra, mcaniog a master of charms or antidotcs Thc word is also used in this sense in classical Sanskrit literature Dhātuvāda is also called Narcodra-kalā (narimda-kalā, 197 16) Page 199 Here is described Yuvarāja-abhıseka-mahotsava when the city of Ayodhyā put on gala appearance by means of beautifying streets, sprinkling of scented waters on its roads, hanging of flower-garlands, putting up golden gates, adorning the palace, decorating the floor in front of the entrances, making paintings on the walls of the public audience (citrijanu rāj a-sabhão), making ·128 KUVALAYAMÁLA offerings on the cross roads, beginning dramatic performances, hoisting of the lion banners (sumghavadae), installing canopies (camcloyave), cloth pieces were being torn in proper pieces pūlī for being wrapped round the post, pendants like the Katısūtra ornaments were hung from the ceilings of doorways and walls of the houses, the great jewels were being taken out and put on show in the treasury, the pearls-strings were hung as festoons, so also were hung the flowerpendants In the Asthānamandapa was placed a big royal throne which was occupied by prince regent Kuvalayacandra and decked with golden pitchers studded with many kinds of jewels and covered with golden lotuses (kanajapauma-ppilānāim) Page 201 26 There is a reference to Kanakasılā engraved with the docrines of a Dharma which was offered to the king by the Kuladevatā of the Ikšvākus Page 203 20f There is a detailed description of about 60 doctrines of different religious sects and schools of philosophy that had developed before the time of Uddyotanasürı, for example, Agrichotra, Gomedha, Bhrgupatana, Guggula-Jvalana, a Pasupata sect, Pamdara Bhikkhu, an Ājīvaka sect (also mentioned in the Pañcatantra), abstaining from all kinds of dairy products like milk, curds and clarified butter, Sámkhya who believed in the twentyfive categories including Iſvara known as Pancavimśatı Sāmkya in the Lingapurūna and Matsyapurāna, Leśyādharma (blue, yellow and white), living on wild fruits and putting on bark garments like the Rsis of old This list of different sects of Uddyotanasūri's may be compared with the lists given by Bana in the Harsacarita (Books 5,8) Page 217 11 Here is a reference to the city of Kakandi which was a pair word with Mākandi Page 233 7 There is a mention of a young painter bringing a clothpainting on which was depicted the portrait of the daughter of the king of Ujjayini (palle lılıā 2-puttaliya) The painting was marked with the purity of lines, richness of colours, according to different compositions, beautiful stripling or seedling to show the effect of surroundings or high and low surfaces and right measurements and representation of different lines of painting like sādrsya In the Citrasītra, rekhā, varna, varlanã and bluşana are mentioned as four qualities of a good painting (reklām prasanisānty ācāryā vartanām ca vicakşanāh/strijo bhūşanam Icchantı sarnūdhyam itare janāhil A motif of a princess of a Citrapata was popular in medieval literature and also found in the Tilakanaſari Page 24727f Uddyotanasūri has introduced the Mahāmāmsa motif and created an atmosphere of the Kāpālıka Dharma That was an age in which it was predominant from Bengal to Rajasthan as also painted in the works of Bhavabhūt: Uddyotanasūrı gives his comments from the Jaini point of view that the Vetāla and Piſica as Vyantara classes of Devas did not eat flesh and blood but enjoyed it like playful children This can hardly be said to be satisfactory, and it would have been better if author had refrained from depicting such hedious picture in his story at all Page 249 19 There is a reference to mineral colours used in painting and made from the powder of stones of different colours Such mineral colours ·A CULTURAL NOTE 129 were used in the wall paintings of Ajanta and also at Ellora during the 8th century Perhaps Uddyotanasūri was working on facts as had reached his ears There actually was in the erstwhile state of Shakti in Madhyapradesh a place named Rsabhapura which is mentioned in the Ăranyakaparvan as a place of pulgrimage and visited by many persons to which the Pandavas also went with their teacher It is pobable that the place was notorious for its Kāpālka practices Page 251 24 Here is a motif of a magical sword being exposed from inside the earth as in the case of Puspabhūti in the Harşacarita Page 256 31-2 ff Here is a mixed list of 25 gods and godlings of all rcligions These were worshipped and propitiated to obtain favours The list includes Govimda (Nārāyana), Khamda (Skanda), Rudra, Vyantaradevas, Ganādlupa (Ganesa), Durgā, Yaksa, Raksasa, Kimpurusa, Gandharva, Mahoraga, Candra (moon), Tāraka (stars) Udu, Graha, Aditya (sun), Naga, Udadhi, Suparna, Agni, Vidyut and Indra Page 261 7-8 Here is a reference of various processes of heating and firing of basc gold to convert it into gold of the highest purity called jaccasuvanna, the same as sodasa sulama of Hindu period ·132 KUVALAYAMĀLĀ Wedding ceremony, Pleasure Sports and Diversions, and Kuvalayamali Duly Enlightened 1704-180 12, *65 36-*66 31 1 VI) Kuvalayacandra Starts Back for Ayodhya Kuvalayacandra etc for Ayodhya with Auspicious Omens and Meet a Monk 180 13-1856, *66 36-*67 34 Saint Bhanu's Autobiography and Enlightenment Through the Paintings of Sansara cakra 1857-194 33, 67 35-69 4 Kuvalayacandra Obliges Alchemists 1951–198 5, *694-26 VII) Kuvalayacandra in Ayodhya Kuvalayacandra Jubilantly welcomed in Ayodhya and Drdhavarman's Selection of True Religion 1936-20321, 6926-17042 Drdhavarman Hears Various Religious Teachers, Adopts True Religion and Accepts Pravrajya 203 22--209 14 *711-31 Teachers Religious Discourse and Dędha varman's Spiritual Progress 209 15-211 31, *71 31-*724 God Padmakesara duly reborn as Prince Pythvisära and soon made the King 2121-214 33, *724-*739 Kuvalayacandra Mahendra and Kuvalaya mala take to Prayrajya after Meeting Darpaparigha, so also Prihisara in due Course, and in a Subsequent birth the five met in Heaven and Recollected their Agreement 2151-2177, 739–40 VIII) Mahāvīra's Samayasarana and the Fine Souls Maniratha an Asanna Bhavya, and the Occasion for his Samvega 217-224 15, *73 41-*74 36 Earlier Lives of Maniratha and the Deer, and Former's Dikea 224 16-232 5 74 36-7620 Mahavira in Sravasti and Kamagajendra's Dream 232 5-22 *76 20-29 Passionate Kamagajendra Duped, and his Presence in the Aparavideha and Subsequent Dikka 232 23-244 28, 76 29.79 40 Vajragupta and his Renunciation 244 28-256 20, 7940- *84 8 Mahavira s Discourse on Gods Svayambhū deva's career and Dukea 256 21-268 8, 84 8-*8541 Maharatha's Dream and Dikka 268 9-269 18 *8541-86 30 The Five adopt Samlekhana and Attain Liberation 269 18-280 17, *86 31-8731 x) Author's conclusion Uddyotanas Personal Observations and Mangala 280 18-2849 ·PREFACE To the Edition of the Sanskrt Text The text of the Kuvalayamala kathā of Ratnaprabha sūri is based on the following material C-This stands for the printed edition of the Kuvalayamalā katha edited by Śrımac Chaturavijayamuni, published by Śru Jana Atmananda Sabha, Bhavanagar, Sri Ātmananda Granthamālā, No 54 and printed at the Nirnayasagar Press Bombay 1916, Crown pp 10 250 It is care fully edited, prose and verses are neatly separated and presented, proper nouns are put in black types, and additional punctuation marks like the comma dash, sign of interrogation and interjection etc, which are quite helpful in understanding the text, are introduced Verses are numbered group to group wherever they come In places where the readings are obviously obscure fresh ones are proposed in brackets, round or square, and in doing so, the editor claims the original Prakrit text is consulted in different contexts The editor would prefer the name Drdhavarma, though the Mss indiscriminately write Drdhavarma or Drdhadharma He suggests that the opening expressions, 'namah Sri Hri devatayaz etc to Om Arham' belong to Ratnaprabhasūrı himself, and that is highly probable In preparing this Bhayanagar edition, it is stated that the following thrce Mss were used, and now and then important readings from them are noted in the foot-notes Their readings are also adopted in this edition, and they are indicated as below, their description being taken over from the Preface of C, p 9 K stderbngs to Pamoyasa stimat' stalihvijaya, l'emians Sleaves, and it is written in Samvat 1466 [57=] 1409 AD Ckh It belongs to Srimat Kantivijaya, it contains 73 leaves, and it is written in Samyat 1961 [ 57=] 1904 A D Cg This was secured through Pamnyasa śrimat Anandasagara from the Bhandara at Stambhanapuri or Cambay, it contains 42 leaves, and it is written in Samvat 1487 [-57=] 1430 AD The concluding passage runs thus एव श्लोक ३८९४ पर मया फिमपि विमपि स्तोरा चिद्वणनादिक मुक्नमस्तीति ज्ञेय सर्व । सवत् १४८७ वर्षे भाद्रपदमागे कृष्णपो एकादश्या तिथी बुधवारे मालवरदेशेञ्चत् श्रीगोरीसागराज्ये सोण उरामामे पूज्य प्रमुभट्टारसपुरन्दरसोमसुन्दरमूरिस्स्तच्छिष्यपण्डितहर्षमूर्तिगणियोग्यवाचनार्थ कुवलयमा चरिष थापयन लिखितमिदम । It is clear that this shows abridgement in descriptions here and there P This is a paper Ms, so kindly lent to me by Mun Sri Punyavija yajı (camp Ahmedabad) It is well preserved only in some corners and in the middle of some folos, it is bored by white ants It measures ·134 KUVALAYALALA 12 5 by 4 25 inches and contains 54 folios written on both sides, the first page being blank Each page has 16 lines and each line about 78 letters The Devanagarī hand is neat and padmatras are used. There is a square black spot at the centre and black margin on all the four sides of a page with border lines on the right and left Here and there red chalk is used to spot the numbers of verses and beginning of sentences etc In many places at leai es blank space shou ing its agreement with C whic? makes additions in square brackets Though neatly yritten there are scribal errors arising out of auditory and visual reception while writing the Ms The only punctuation mark used as a single or double danda Letters to be scored off are dotted on the head Visarga is often mis understood as a danda Often visarga instead of s is used before h, p and ph In a conjunct group with as the first member, the other consonant is written as double almost uniformly As the Ms docs not use commas or inverted commas, it has samdhr wherever possible, though it is not rigorously adopted always Generalls anusrara is used and not para sacarna and it stands even at the end of a pada Oiten st and $th are not distinguished, s and s are mutually confused, and s and Wh are interchanged The opening and concluding portions are already re produced in the foot notes on pp *1 and *87 The Ms as more than 525 years old being written in Samyat 1489 [-57=)10, 1432 A D B This is a paper Ms belonging to the Govt Collection nou dcpositer in the Bhandarkar Oriental Reseach Institute Poona It is numbered 1327 of 1891 95 The colour of the folios has turned brown and some portions of the edges have marks of dampness Total number of folios is 65 of which the first four are missing, the opening words are tram apy ocalayatc, coming, on p *61 5 of this edition, and the pages are renumbered in Pencil from 1-124/33 The folos measure 14 5 by 4 5 inches There is a square blank spot in the centre and margin is lett on all the four sides Most of the border lines are filled with red chalk with which are also spotted nos of verses and beginnings of sentences etc Each page has 17 lines and each line some 56 letters The Mis is written in Devanagan) with padımētras The letters are squarish and the hand is uniform Additions and glosses are noted on the margir some of the latter are given in the foot notes of this edition Somc spots are left unwritten xhennter the ink from the other side has per colated There are scribal errors now and then The use of saindhi and the position of dandas are rather loosc Very often & and s are confused 1 isanga is put for s before or p and sand kh are interchanged Often, when is the first member of the conjunct group the other consonant is double (T1, mm, rpp, but ir bhara) Gencrally anusi ära is used and not para-sat arra in many places words which are separated in this text by commas, dandas and ini crted commas are joined in samdhi The concluding portion is reproduced in the foot notes on p *87 of this edition ·PREFACE 4135 The Ms is about 570 years old, being written in Samvat 1445 5-57=), ie, 1388 A D It is interesting to compare C, P and B mutually In many places P and B agree between themselves as against C in their readings, but in having or not having samdhi and in putting the dandas they do not agree Now and then B gives some independent readings, marginal glosses are its speciality, and in one place at least it is B alone that supplies a line which is not found in any other Ms P shows blank space in some places where C makes additions in square brackets May be that P preserves some older readings than those of B, but B has its independence in many crucial contexts, and as such, it has proved uscful in building the critical text The text is presented here according to some uniform standards of editorial discipline The main features of the excellent edition of Munt Sri Chaturavijaya, called C here, are basically adopted in the Mss there is no uniformity in the numbering of verses, and their being num bered in groups does not serve any useful purpose for reference So, in this edition, the verses are continuously numbered in each chapter, be sides, lines are numbered on every page and paragraphs are marked out for practical convcnicncc All this will be useful for referential purpose One can refer to the Prastāva and paragraph or verse as required, or the page and hne Most of the gaps in C are filled after collating the two new Mss Only one line is left blank on p *61, and even there I am wondering whether the author did have three lines in an anustubh unit It will be seen that a better and more authentic text us pre sented in this edition by collating the Mss P and B, the latter genuinely of an independent tradition The various readings are selective, and if their number is 'more, it is only to help the critical reader to judge for hiraself the basic readugs from which the deviations might have origi nated With the publication of the Kuvalayamola of Uddyotanasuri (Singri Jaina Series, No 45), greater interest is sure to be taken by scholars in this important religious romance in Prākrit The stylistic digest of Itin Sanskrit by Rathaprabhasūrı obviously serves as a companion volume for its thorough study The excellent cdition of this digest by thc lato lamented Mun Shri Chaturavrgayaj, however, is long out of print Mugi Jinavijayajı suggested, therefore, that it might be republished along with the text of the Kuvalayamālā So a critical edition of this Sanskrit text! is presented here after collating some new and independent Mss It is hoped that this Sanskrit text, presented along with its source, would prove helpful in studying the Präknt Campū of Uddyotanasür: Some of the problems connected with this Sanskrit digest namely, how far it is a summary of the original work, whether it has got any additional

·136
KUVALAYANALA
+
matter, and on which of the two MSS J and P, it is directly based, wutl
be discussed in details in the Introduction to the Kuvalayamálā, Part II,
which is to be published soon. This work is also included in that volume,
but some copies are separately issued for the benefit of those who are
interested only in the Sanskrit Text My sincere thanks are due to
Mun Shri Punyavijayaji who kindly lent to me the Ms P and to Muni
Shri Jinavijayazı who generously published this work in the famous
Shinghi Jaina Series
karmanyevādhikaras te /
Kolhapur
15 9 1961
AN UPADHYE

·रत्नप्रभसूरिविरचिता कुवलय माला कथा [अथ प्रथमः प्रस्तावः] 1 1 3 3 6 6 3 9 12 12 । ओं अहं ॥ १) आदित्यवर्णं तमसः परस्तादस्तान्यतेजम्मचयप्रभावम् । यमेकमाहुः पुरुषं पुराणं परात्मदेवाय नमोऽस्तु तसे ॥ १ लोकालोकलसद्विचारयिदुरा विस्पष्टनिःश्रेयस- द्वारः स्फारगुणालयस्त्रिभुवनस्तुत्यांहिपवेरुहः । शध्यद्विश्वजनीनधर्मविभको विस्तीर्णकल्याणमा आद्योऽन्ये ऽपि मुदं जनस्य ददतां श्रीतीर्थराजश्विरम् ॥२ गोभिर्वितन्वन् कुमुदं विमुद्र तमासमूहं परितः क्षिपंश्च । ददातु नेत्रद्वितयप्रमोद श्रीशान्तितीर्थाधिपतिनगाङ्कः ॥३ शिवाय भूयादपुनर्मवाय शियाङ्गजन्मा स शियालयो यः । जन्ममभृत्येव न यस्य कस्य ब्रह्मवतं विश्रुतमेतदन ॥ ४ अष्टमूर्तिरिय भाति यो विमुर्नम्रनागमणिराजिबिम्बितः । दर्पकोपचितिपिच्युतिक्षमः क्षेममेप तनुतां जिनः स वः॥५ यनाममन्त्रयशतोऽपि शरीरमाजां नश्यन्ति सामजवटा इव दुष्कृतीयाः । पादानलाञ्छनगेन्द्रभुया मियेव देवः स व शिवसुखानि तनोतु बीरा ॥६ सा भारती यच्छतु वान्छितानि यस्याः प्रसादात्कवयो वयन्ति । प्रबन्धसः सुगुणाभिरामं न यस्य मूल्यं न च जीर्णता च ॥७ भास्वन्तमपन्तमुदा द्विधा तं गुरुं तमस्तोमहरं प्रणौमि। गोसंगतो यस्य भवत्यवश्यं विफसरं ज्ञानसरोजमेतत् ॥८ कुवलयमालेच कथा कुवलयमालाया कुवलये ऽस्मिन् । अर्थप्रपञ्चपरिमलपरिमिलितामिहरोलम्या ॥ ९ 21 दाक्षिण्यचिदमुनिपेन विनिर्मिता या प्राक् प्रास्ता विबुधमानसराजहंसी । तां संस्कृतेन पचता रचयामि चम्पू सया प्रसद्य सुधियः प्रविलोकयन्तु ॥ १० The references 1), ?), etc. are to the numbers of the lines of the text, put on both the margins. 1) After the syiobol of bhale, which looks like Devanagari an, P opens thos há 11 मार नमः ॥ नन. श्रीहोदेवताय ।। नमः श्रीदकुवलयमागस्थाविधायिनै प्रीशविण्याचहरिप्रवराय ।। ओं अई ।। आदित्यवर्ग etc.B hasits opening folios m13330g on made to open thus: It मई ।। न्यायाम्मोनिषिनीमविजयानन्दसूरीधपादपभेम्यो नमः ॥ श्रीगइसमगरिविरचिता बुवल्यमाछाया आदिला etc. 12) विमुनान (नांन!) 13) विधुतिसमः 15) ते वः tor देवः. 18) दिशानुं गुरु 19) नाम for ज्ञान. 22) मार पाता 15 15 18 18 21 ·1 रत्नप्रभसूरिविरचिता [1.2 : Verse 11- २) गतिचतुष्टयसंभूतप्रभूतदुष्कृतमयापारसंसारसागरे परिभ्रमता जन्तुना महता कप्टेन मनुष्य भवा प्राप्यते। तत्रापि दुर्लभप्राप्तपुरुषत्वेन सत्पुरुषेण पुरुषार्थ पादरः कर्तव्यः। ते पुननिरूपाः । धर्मो ऽर्थः 3 कामः । केपांचिन्मोक्षश्चेति । एतैरिहितस्य पुरुषत्य महद्दर्शनाभिरामस्थापि केवलं निष्फलं जन्मेति । 3 यतस्तेषु च विशेषत एव धर्मः श्रेयस्तरः। स पुनस्तावद्वहुविधो लोकप्रसिद्धश्च । सर्वेषां मणीनामिव फौस्तुभः, कुजराणामिव सुरगजः, सागराणामिव क्षीरसागरः, नृणामिव चक्रवती, शाखिनामिय 6 कल्पशाखी, शैलानामिव मुमेरुः, सुराणामिव देवेन्द्रः, तेषां धर्माणामुपरि विराजते जिनेन्द्रप्रणीतो धर्मः । स च चतुर्विधो दानशीलतपोभावनामेदैः। तत्र प्रथममेव प्रथमतीर्थपेन प्रथितपृथुमहिना धनसार्थवाहमवे प्रतिभ्यः प्राज्यमाज्यं ददता रोपितो दानधर्मः। ततः सिद्धगन्धर्वादीनां प्रत्यक्ष प्रतिश समानयता भगवता सर्व मम पापमकरणीयमिति प्रकटीकृतः शीलधर्मः । वर्षापयासस्थितेन । प्रकाशितो लोके तपोधर्मः । तथैकान्ताशरणत्वकर्मवर्गणावन्धमोक्षनारकतिर्यग्ातिनरामरगमनागमन दुःखसुखधर्मशुक्लध्यानादिभावनां भावयता भगवता निवेदितो भावनाधर्मः। ततोऽसादृशस्तादशैदी- 12नादिमिस्त्रिभिरत एव परित्यकाः। यतः सत्तसंहननवर्जिताः। तस्मादेष संवेगकारको भावनाधर्म: 12 सुखकरणीय इति । यतः सदा सत्पुरुषालीकदोपप्रवृत्तिपराः प्रमादपरयशचेतसो दुर्जनपार्श्ववर्तिनः परमर्ममार्गानुसारिणस्तिष्ठामः, ततः श्रीमजिनेन्द्रश्रमणपुद्गवसत्पुरुषगुणनामाभिरामोत्कीर्तनेन सफली. 15 क्रियते जन्मेति । अन्यच्च, ये च पूर्व पादलित-शातवाहन षट्कर्णक विमलाङ्क-देवगुप्त-चन्दिक-प्रभञ्जन-15 श्रीहरिभद्रसूरि प्रभृतयो महाकवयो बभूवुः । येषामेको ऽपि प्रबन्धो ऽद्यापि सहृदयानां चेतास्प- नुहरति । ततः कथं तेषां महाकवीनां कवित्यतत्त्वपद्वीमनुभवामः । यचूर्णनामलालाभिर्मदोन्मत्ताः 18 करिणो यध्यन्ते, यदि वा तुच्छगुलाफलैरनुपमानां विद्रुमाणां शोभा प्राप्यते, यदि वा काचशक 18 लैपर्यवेडूर्यमणिप्रभा प्रकाश्यते, यदि या भुजाभ्यामुभाभ्यामम्भोधिस्तीर्यते, यदि या काञ्चनगिरि स्तुलया तोल्यते, ततश्चतुरचेतसां चमत्कारिणी कथा मादृशैरपि समुद्गीर्यते । परमियं स त्वमदेन, न च शब्दशास्त्रप्रावीण्येन, न च साहित्यसौहित्येन, न च कर्कशतर्ककौशलेन, कित्यात्मनो विनोदाय । सा च पञ्चधा सफल-खण्ड-उलाप परिहास चराख्यादिमिः कथामिः । एताः कथाः सर्वा अपि प्रसिद्धाः । एतासां लक्षणधरा संकीर्णकथा ज्ञातव्या । अथ संकीर्णकथैवोच्यते । सापि 24 त्रिविधा धर्मार्थकामस्थाभिः । ततो धर्मकथैव भण्यते । सा च धर्मकथा चतुर्विधा, भाक्षेपिणी १24 विक्षेपिणी २ संवेगजननी ३ निर्वेदजननी ४ चेति । तत्राक्षेपिणी मनोऽनुकूला १, विक्षेपिणी मनः- प्रतिकूला २, संवेगजननी शानोत्पत्तिकारणम् ३, निषेदजननी वैराग्यजनका ४। ततः प्रस्तुतकथा- 27 शरीरमुच्यते । तच कीदृशम् । सम्यक्त्यलाभगुरुतरं परस्परनियूंढसुहृत्कार्य निर्वाणगमनसारमेतद्धा दाक्षिण्यचिढेन सूरिणा निर्मितम् । यथा स कथास्यामी कुवलयचन्द्रो जातः । यथा च प्रायसंगतेन देवेन हृतः । यथा च तेन सिंहो देवः साधुश्च दृष्टाः शून्ये कानने । यथा स पूर्वजन्म पञ्चानामपि 30 जनानी मुनिमुखाच्छुभाव। यथा स सिंहश्च सम्यक्त्व प्रतिपन्नौ । यथा स्वर्गाच्युताः परे ऽपि स 30 कुमारश्च दुस्तपं तपो विधाय स्वर्गमार्गमगमन् । तर विविधान् भोगान भुक्त्वा यथा पुनर्भरतक्षेने समुत्पद्यान्योन्यमजानन्तः सन्तः सर्वे ऽपि केयलिना वोधिताः। श्रामण्यं च निरन्तरं प्रपाल्य संवि- 33 सास्तपस्ती निर्माय फर्म विनिर्मथ्य यथा मोक्षलक्ष्मीमीयिवांसः। तत्सर्वमपि प्रसन्नाया हियो देव-33 ताया मुखतः श्रुत्या कुवलयमालायां फथायां पूर्वकविना निवद्धम् । तथात्राप्यसारवचसापि मया भण्यमानं महात्मभिः थ्रोतव्यम् । यतः, निस्तेजसोऽपि माहात्म्यं महानर्पयति प्रितः। भर्गसंसर्गतः पश्य पावित्र्य भस्मनो ऽपि ॥ ११ 36 सर्वथैव परित्याज्यः स दूरादुर्जनः सताम् । द्विधा स्वेनार्पितेनापि यः परं कुरुते द्विधा ॥ १२ तद्विहाय तयोधी स्वस्यकार्यविहस्तयोः । अस्याः फयायाः संक्षेपः क्रियते स्वार्थसिद्धये ॥१३ तुन कवि 36 2) Pom सत्पुरखेग, पुनतिरूपा धर्मार्थकामा । 3) रामस्थापि वेव केवल 7) तपोभावभेदै 8) धनसार्थ भवे, प्राज्यमाय 13) परवाचेसे पायदुर्जनशाश्ववतिन 16) Pषद्कार्णक 18) यदि तुरा 20) चमरिणी कथा 28) प्राग संगनेन 3) हया अवारि असारखचमारि 35) explaam मर्गमसर्गन 83 शिवसम्गांदित्य ina footpote ·: *3 1 9 13 13 15 15 18 18 --I. $5 : Verse 20] कुवलयमालाकथा १ ३) तथाहि । जम्बूद्वीपे द्वीपे धर्मवारणसधर्मणि पखण्डभरतक्षेत्रस्य दक्षिणार्धे मध्यमदेशा- 1 बनीमौलिमण्डनमणिविनीता नाम नगरी। या महापुरुषनाभिजन्मनो जिनेश्वरस्य समेतवासवकृत- राज्याभिषेकानन्तरं संप्रासनलिनीदल निक्षिावारिन्याप्तकरमिथुनपर्यस्तचरणयुगलामिपेकदर्शनस- 3 हर्पहरिप्रजल्पितसाधुविनीतपुरुषाहिता विनीतेति प्रसिद्धा तदाभवत् । यत्र च शमः स्वयं प्रमुदितचेता भक्तिभरनिभृतो चासनावासितान्तःकरणो ऽनन्तमहिमामेयगाङ्गेयच्छायकायश्रीनामेयस्य समुच्छ्रितम- 6 पनीतहदयावसादं प्रासादं कारयांचकार या चानन्तप्रवरसुरभुवननिवहानध्वजाञ्चलै करैरिव मत्सशी पुरी नापरास्ति [इति] निवेदयतीव । यत्र गुम्रशरम्नयिनमधारिणि स्फुटस्फाटिकमयान्यभ्रंलिहाग्राणि हम्पाणि सुरपथपथसंचरिष्णोरुष्णांशोरपि विरचयन्ति स्यन्दनस्पलनम् । यत्र द्विमुखो मृदङ्गा, तीक्ष्णो मण्डलामा, भ्रमणशीलो मधुकरः, सकलकश्चन्द्रः, भवासी राजहंसः, चित्रलो मयूरः, अविनयी पाला, चपलः प्लवगः, परोपतापी ज्वलन एव न पुनर्जनः । यत्र च स्पर्श एवं प्रस्तरः, पीयूपमेव जलम्, छायाद्रुम एव द्रुमः। वर्ण्यते सा कथं देवैः किल शकनिदेशतः । या श्रीमन्नामिपुत्रस्य निवासाथै चिनिर्ममे ॥ १४ यां वीक्ष्य पथिका नैककौतुकानां निरुवनम् । प्रवासालापवैधुर्य स्वप्रियाणां विसमरः ॥ १५ तद्वस्तु नास्ति यत्तत्र प्राप्यते प्राणिमिः सुखम् । यत्कथास्वपि वर्तेत तत्सर्वमपि वीक्ष्यते ॥ १६ यत्र नाङ्गता हंसे मत्स्ये च स्वकुलक्षयः । अरिष्टं सूतिकागेहे जने नैव कदाचन ॥ १७ राजन्ते यत्र कासाप नराश्च फमलाश्रिताः। सद्वृत्तशालिनः स्वच्छाः सच्छाया दिजभूपिताः॥१६ पन्मृगाक्षीमुसाम्भोगलायण्येन विनिर्जिता । तपस्यतीव प्रपया सरोजालिः सरोजले ।। १९ अनन्तवैभवोपेतनिकेतोन्नतकैतनैः । छन्नायां यत्र मार्तण्डमण्डलं न दृशां पथि ॥ २० ४) तम दृढवर्मा नाम राजा । यः सरलो दाक्षिण्यनिधिर्दानशौण्डो दयालुः शरणागतवत्सलः प्रियंचदः [च] । यस्तु दोर्गत्यशीतसंतापितानां दहना, न पुनर्दहनः; सुजनपदनकमलाकराणां तपना, 21 न पुनस्तपन : धनसमयः स्वजनकदम्यानाम् , शरदागमः प्रणयिजनकुमुदवनस्य, हेमन्तः प्रतिपक्षलक्ष-21 फामिनीकमलिनीनाम्,शिशिरकाल सोधयुवतीजनकुन्दलतानाम् , सुरभिमित्रकाननानाम्', नीमा शनु- जलाशयानाम् , कृतयुगावतारो निजक्षितिमण्डले, कलिकालो घेरिनरेन्द्रराज्येषु, संतुष्टः स्वकलपु, न पुनः कीर्तिपु; लुब्धो गुणग्रामेषु, न पुनरर्थेषुः गृद्धः सुभाषितेषु, न पुनरकार्यपुः सुशिक्षितः कलासु, न 24 पुनरलीकापटचाटुवचनेषु । तस्य करालकरयालधाराविदारितवेरिवारणकुम्भस्थलीगलितमुक्ताफलयि- भूपिताखिलक्षितितलस्य सर्वत्रास्खलितमस्तनिस्सीममवापतपनशोषिताशेपविपक्षलक्षफीतिसरसीवि- शसरस्य शरयन्द्रचन्द्रिकावदातगुणसंघातस्य निरवधिसौभाग्यलक्ष्मीफटाक्षलहरीलक्षितसामिलापचपु-श भवन्य नन्नानेकनरेश्वरशिरमश्रेणिमणिमुकुटतटोद्भवप्रभाजालपिरितपादारविन्दस्य प्रतापाकान्तदिक्च. वालपान्तविश्वान्त शासनस्य मधुमथनस्पेव फमला, फुमुदवन्धोरिच कौमुदी, निरुपमरूपतिरस्टतर 30 सुन्दरीसाथ अनन्यसामान्यपुण्यलावण्योपचिता अनिकलकलाकलापकलिता सदा ससमध्यानदत्ता-30 वधाना सन्तिपुरप्रधाना समप्रगुणग्रामाभिरामा प्रियकुश्यामा स्वयंवरपरिणीता कान्ता फान्ता यभूव । अथ तस्य तथा साकं नाकेश्वरस्येय राच्या विषयसुखमनुभयतः फो ऽपि फालो व्यतिचक्राम। ६५) अन्यदा चाभ्यन्तरसमासीनस्य तस्य भूपस्य कतिपयमन्निजनपरिवृतस्य मेहवशप्रियाप्रति 33 ठितयामपार्श्वस्य वाहुलतावलम्तियरलता प्रतीहारी समाययो ! तया विनतया भूपतेः पदपायुग्मम युग्मभफ्त्या विशप्तम् । 'देव, एष शयरसंगसेनापतिपुत्रः सुपेणाप्यस्तदा देवस्यैवाया मालयनरेन्द्र 56 विजयायें ययौ स सामत द्वारि स्यामिनश्चरणाम्बुजदर्शनममिलपन्नस्ति' । रागोकं प्रविशतु' इति । 'यदा-30 शापयत्ति देवस्तममाणम्' इति वदन्त्या तपाश्वेशिता सेनानीः। स च नृपं रिलोय किंचिद्भूभाग मुपसय ननाम | रागापि 'आसनमासनम्' इति जलाता दक्षिणफरतलेनोत्तमा परिदृश्य संमानितः । sसतो मिरचितदेवीप्रणामः स सालसामयाय कनायकगणानतिरे पयोचितरिटरे निपसाद । अब 30 पृथ्वीभृता तमासनामीनं सुपेणं निरीध्य द्याभ्यन्तप्प्ररर्तितप्रमोदामृनपूरितनिम्यन्दविन्दुसंदोहमिय -- 33 12)नि 13) परिकानेर ITRVा )20नो, सनोन 23) 1) एमो for भो 23), टोमलामा 30), अविनायर) Cinler, ससर तिमिलामा 13)वाय मदिरा 31)ीरी 37.35)ी ममिन' 19 Por_40) rom. पूरित, गरे मोगारिन ही मिनुभता में ·.. 15 रत्नप्रभसूरिविरचिता [I.85 : Verse 21- मुञ्चता निग्धधवलपदमलचलनयनयुगलेन 'सुपेण, कुशलं तव' इत्यान्छि । तेनोक्त 'देवचरणयुगल । दर्शनेनापि सांप्रतं मम क्षेमम्' इति । नृपेणोक 'मालवनरेश्वरेण सह भवतां को वृत्तान्तः समभूत् । 3 ततः सुपेणः प्रोवाच ! 'देवपादानामादेशेन तदा चतुरइयलेन मालवपतिना समं संग्रामः समजनि। 3 तावदेवप्रतापेन प्रसर्पता मत्सैन्येन रिपुबलं भग्नम् । सैनिकैस्तदीयं सर्वस्वमपि स्वीचके । तस्यान्तःस्थितो ऽबालचरितो याल एकः पञ्चवर्षदेशीयस्तकृपतिसुतः स्वशक्त्या युध्यमानो ऽस्माभिर्गृहीतः। स एष 6 सांप्रतं द्वारदेशे ऽवतिष्ठते । ततो भूपतेरादेशलेशेन मालवनरेन्द्रनन्दनो महेन्द्रनामा स्फुरत्सौभाग्यः । सुभगः पुण्यलावण्यावयवश्रीधम्पककुसुमतनुरतनुगुणग्राममन्दिरं भविष्यन्महागन्धगज इबादी दृष्टि- पातैर्विलोकयन्नास्थानमुपनृपमाजगाम । ततो राशा विलसत्नेहनिर्भरहदा दीर्घतरभुजादण्डाभ्यां गृहीत्वा 9 निजोत्सङ्गे निवेशितः । भूपतिस्तं निरीक्ष्य प्रमुदितमनाः समुद्र इव चन्द्रमसं स्वयं परिरभ्य वभाषे। ५ 'अहो, वज्रकठिनमानसोस्य जनको यो ऽद्याप्यस्य पियोगे जीवति । देव्यपि कुमारं देवकुमारमिव पश्यन्ती पुत्रमिव स्नेहं विभ्रती जल्पितवतीति । 'धन्या सा युवतिर्यस्याः कुक्षौ रोहणगिराविव गुणैरस- 12पनं पुनरत्नम् । दारणा सा या मुतविरहे आत्मानं विभर्ति । सचिवेश्वरैरुतम् । 'किं करोत्वेषः, ईदृश !! एव विधिपरिणामः । तव सुरुतविलसितं चैतत् ।' अपि च । भवेयुर्न भवेयुर्वा कस्य कस्यापि भूस्पृशः। अतीव स्युः पुनः पुण्यवशतः सर्वतः श्रियः ॥ २१ ६६) अत्रान्तरे स चाभ्यन्तरगुरुदुःपज्वलनज्यालावलीतप्तचित्तो याप्पाश्रुभी रोदितुं प्रवृत्तः । 15 ततस्तस्य महीभृतः ससंम्रमजलतरणास्फालितशतपत्रमिव समुदितोदयाचलचूलावलम्बिमार्तण्डमण्ड- लकिरणगणाहतदिवसधूसरशशधरविम्बमिव दीप्रप्रदीपप्रभापराभूतमालतिप्रसूनमिव बालस्यावं 18 पश्यतः किंचिञ्चित्ते ‘महदुःखम्' इति वदतः प्रसृतवाप्पजला नयनयुगमभूत् । प्रतिकरणहृदयाया 18 देव्या अपि क्षणमश्रुविन्दुसंदोहेन निपतता कुचकलशोत्सङ्गे हारलालायितमलंचक्रे, मन्त्रिजनस्यापि पतितश्चाश्रुप्रसरः। 'अहो अतुच्छगुणवत्सल वत्स स्यच्छचित्त, मा विपादस्यावकाशी भव' इति जल्पता 21भूभृता स्वदुकूलाञ्चलेन पालस्य विमलीकृतं घदनकमलम् । ततः परिजनोपनीतशीतलजलेन कुमारस्य 21 स्वस्य च नयनानि प्रक्षालितानि देव्या मन्त्रिगणेन च । रामा भणितम् । 'भो भोः सुरगुरुप्रमुखाः सचि- वेश्वराः, भणत कि कुमारेण ममोत्सङ्गसंगिना रुदितम् ।' तत एकेनोकम् । 'किमत्र ज्ञेयम् । यत एप 4 खलु बाला पिसमाधियुक्तो विपण्णचित्तः, अत एतेन रदितम् ।' अपरेणोक्तम् । 'देव, त्वां विलोक्य 24 निजपितरौ हदि स्थितावित्यनेन रुदितम् ।' अन्येत च भणितम् । 'देव, तथा अस्मिन् समये सम्पर न शायते यदस्य बालस्य पित किमवस्थान्तरमनुभवतः, अतो ऽनेन दुःखेन रुदितम् ।' राजापि जजल्प। 27 किमन विचारेण, इममेव पृच्छामः।' मणितश्च भूपतिना । 'पुन महेन्द्रकुमार, कथय कथं त्ययाश्रुपातः । मृतः । ततः कुमारेण किंचित्सगद्गदं गम्भीरमधुणक्षरं भणितम् । पश्यत विधिविलसितम्, यत्ताश स्यापि तातस्य पुरन्दरसमविक्रमस्य राज्यभ्रंशः समभवत्, तथाहं च शनुजनस्थोत्सहसंगतः शोचनीय- 30 तामगमम्, ततो मयानेन मन्युना याप्पप्रसरो रोन शक्यते ।' अथो भूभृता तद्वनिर्गतराम्यविस्म-30 याबद्धरसाक्षिप्यमाणमनसा भणितम् । अहो बालसामानो ऽभिमानः, अहो सावएम्भवम् , अहो वचन विन्यासः, अहो स्फुटाक्षरालापत्वम्, अहो कार्याकार्यविचारणं चेति सर्वथा विस्मयनीयमेतत् । यदेव. 33 स्यामयवस्थायामीडश एव बुद्धिविभयः।' इति जल्पता भूभृता वीक्षितानि सचिवेशाननानि । मन्त्रिभि.33 रुक्तम् । 'देव, फोऽत्र विस्मयः। यथा गुञ्जाफलप्रमाणोऽपि ज्यलनो दहनस्वभावः, सिद्धार्थमात्रोऽपि रतविशेषो गुरुरेव,तथैते महावंशप्रसूना राजपुत्राः सत्यपौषमानप्रभवर्गुणविभः सह संचर्धितदेहा एव 36भवन्ति । अन्यत्, देव, नेते प्रकृतिपुरुषा', किंतु देवत्यच्युताः सावशेषाशुभकमाणो ऽत्र जायन्ते । ततो 35 महीभृता जल्पितम् । 'एयमेवेतत्, नात्र संदेहः' इति । भणितश्च सानुनयं कुमारः। 'वत्स, मा चिन्ता- चान्तमना भव । यथाहं भवतां रिपुस्तत्सत्यम्, न पुनः सांप्रतम् । यदा त्वमसन्मन्दिरे समागतस्तदा 39 प्रभृत्येव त्यदर्शनमात्रेणापि स त्वत्पिता नृपतिर्मित्रं जातः । भवान् मम पुत्र एव । एवं परिशायाधृति ७७ मा फाः । मुञ्च प्रतिपक्षवुद्धिम् । अभिरमस्व वत्स, स्वेच्छयात्मनो निकेतने यथा, सर्वमेव भव्य भावि' इति भणित्वा मृदेवेन कुमारस्य वक्षःस्थले स्वकण्ठकन्दलादुत्तार्य निर्मलमुक्ताफलहारो निक्षिा, दत्तानि च मुकफलफालीकलितनागवल्लीदलानि । तेन 'महाप्रसादः इति भणित्या तत्सर्च ·3 -I. $8 : Verse 22] कुवलयमालाकथा १ 1वीचके । अर्पितच देवगुरोः सचिवाधीशस भणितश्च । 'तथा त्वयेय उपचरितन्यो यथा कदाचन । सौवपित्रोन स्मरति, सर्वथा तथा कर्तव्यं यथा ममापुत्रस्यैष पुत्रो भवति' इति । ततः किंचित्कालं अस्थित्वा राजा भद्रासनात्समुत्तस्यौ । कृतदिवसव्यापारस्य तस्यातिकान्तो यासः। ७) अथान्यदिवसे याहास्थानमण्डपमुपगतस्य इतनरेन्द्रमण्डलीपरिगतस्य तस्य भूपते. सुर- गिरेरिव कुलशैलमध्यगतस्यागता धौतधवलदुकूलयुगलनियसमा मलनीवास्त्रमात्राभरणशोभमाना सुमङ्गला नामान्तःपुरमहत्तरा, हया च राशा प्रौढराजहंसीव ललितगतिमार्गा । सा च कथुकिनी 6 नृपतेर्दक्षिणकर्णे किंचिनिवेद्य निर्गतवती । ततो भूधयः स्वयमनएपविकल्पसंकल्पदोलायमानहृदयः क्षणमास्थाने स्थित्वा विसर्जिताशेपसेवकलोका कण्डीरवपीटादुत्थितवान् । प्रियाश्यामाभवनं प्रति प्रचा लताचलापतिना चिन्तितम् । 'अहो, सुमङ्गलया कथितं यदद्य देव्या बहुधा विविधमनीभिर्मणितयापि 9 परिजनेमालङ्कारोऽपि न कलयांचो आहारोऽपि न, केवलममानो मान एवावलम्वितः । किं पुनर्देन्यार कोपकारणम् । अथवा स्वयमेघ चिन्तयामि, यतः स्त्रीणां स्वभावत एव पञ्चभिः कारणैः कोपः समुत्पद्यते। 12 तद्यथा प्रणयस्खलनेन १, गोत्रस्खलनेन २, अविनीतपरिजनेन ३, प्रतिपक्षकलहेन ।, श्वभूसंतर्जनेन 4112 तत्र तावत् प्रणयस्खलनं न, येन मम जीस्तिस्याप्येपैय स्वामिनी तिष्ठत्वन्यस्येति । अथ गोत्रस्खलनमपि न, येनास्याश्चैवावया सकलान्तःपुरपुरन्ध्रीजनमपि व्याहरामि । अथ परिजनोऽपि कदाचन ममाशालोपी 16 भवति न पुनर्देव्याः । प्रतिपक्षस्खलनमपि न, येन सर्वोऽप्यन्तापुरजनो देवतामिव देवीं मन्यते । शेपं 15 श्वश्वभण्डन दूरत एव न, येनास्माकं माता महामहीपतेरग्रे ऽग्निमाविश्य देवी भूतेति । ततः किं पुनरेतद्भवेत् ।' इति चिन्तयन् भूपतिर्देव्या वासवेश्म प्रविवेश । न पुनस्तस्य सा लोचनगोचरतां 18जगाम । नृदेवेन पृष्टा चेटिका कापि 'कुत्र देवी' इति । नया निवेदितम् । 'देव, देवी कोपीकसि प्रविधा ।' 18 तत्र भूमीविभुर्ययो । दृष्टानेन देवी हस्तिनोन्मूलितेच कमलिनी, भग्नेय वनलता, प्रोरिक्षतेव फुसुममञ्जरी। ततस्ता प्रेक्षमाणः क्षितिपतिस्तस्याः सविधवर्ती यभूव । तत आसनात्सविनयमलसायमाना चारलोचना समुत्तस्थौ, निजमासनमदाच । उपवियो राजा देवी च । ततः पृथ्वीपतिरुवाच । 'प्रिये कोपने, क्रिम-21 तदकारणे चैव शरन्समयवारिधाराहतसरोजमिवोद्वहसि बदनाम्बुजम् । नाहं किंचिदपराध स्वस्यान्यस्य या सरामीति । ततो मनः प्रसन्नतामानीय निवेदय । किं मया न तव संमानितो बन्धुजना, किंवान 24 पूजितो गुरुजना, किं वा न संतोपितः प्रणयिवर्गः, अथवा न विनीतः परिजना, अय प्रतिकूलः सपत्नी-24 सार्थः, येन कोपमवलम्व्य स्थितासि । ततस्तद्वचः श्रुत्वा किंचित्सहास्यमास्यं निर्माय देवी सुधामुचं वाचमुचाच । 'देव, तव पदपप्रयुग्मप्रसादवरातः किंचिदपि न न्यूनमस्ति, किंत्वनेकभूमिनायकमौलि- 27 मुकुटमाणिक्यकोटिनिटचरणयुगस्यापि तव प्रणयिनी भूत्वात्र घीक्षापना जातास्मि । याहशस्तस्यास्त-27 रलदृशः पुण्यवत्यास्तनद्यः मेहमाजन महेन्द्रकुमारस्तादृशो मम मन्दभाग्यायास्वयि नाथे सत्यपि नास्तीत्येतद्भावयन्त्याः स्वस्योपरि निर्येदः, तयोपरि च मम कोपः समजायत' इति । ततो विस्मयस्सेरल 30 चेतसा नीतिप्रचेतसा विशामीदशेन चिन्तितम् । 'पदयताविवेकित्वं महिलाजनस्य यदलीकासंबद्धप्रल-30 पितैरीरशैहियन्ते कामिनीभिः कामुकजनस्य चेतांसि ।' ध्यारवेत्युक्तम् । 'देवि, यदेतत्चय कोपकारणमन क उपायः । देवायत्तमेतद, नान पुरपकारस्यावसरो नान्यस्य चेति । यता, अनुयमाय क्रुध्यन्ति स्वजनाय कुबुद्धयः । देवायत्ताः पुनः सर्गः सिद्धयो नेति जानते ॥ २२ ८) तायदेयं विधे व्यवस्थिते फयमझारणे कोपमवलम्बसे ।' देव्या विक्षप्तम् । 'नाथ, नाहमकार्ये कुपिता, किंतु कार्य पर। कि यदि महीपतिमद्यम विधाय देवतामाराध्य संतति याचते ततः कर्य 36 मनोरयाः प्रमाणकोटि नाटीकन्ते, अतः प्रसीदतु मम मन्दागिन्याः स्वामी देवताराधनेन' इत्युफ्त्या 35 चरणकमलयुगले निपतन्ती राशा भुजाम्यां धृत्वा प्रोका ! 'कान्ते, यत्त्वं वदसि तवयं विधास्ये सपथराधर्ति मुश्च । परित्यज संतापम् । फुर भोजनम् । भज पञ्चगोचरसंभवं सुखम् । प्रिये, निशि- 30 तासिधारपा मिनयनस्य पुरो हुत्या स्वमांस, कात्यायन्या अप्रतः शिरसा यलिं दत्वा या, महारमशाने भूतमेतपिशाचादिक कमपि साधयित्वा, विद्यया का पुरन्दरमपि समापय मया तनुजो याचनीय पर!' इति भूपयचनं समाये हर्षप्रकर्षप्रवृत्तसारोमोगमा प्रोत्फुल्लयदनारगुजा देषी समजनि । ततो १७ नृपतिरत्याय एतमजनभोजन विधिर्दिधिश मन्त्रिगणं समादिदेश! 'मो मोः सुरगुरुप्रमुखाः सचिया,42 1) पहा कावन 3) पारम्परिकानी 13) अथा गोत्र 16) मना म्ही. 22) पागनागिन मोमि. सम्स 23) सन्मानितो 319335), कारखा निवन्य पुगे 40)- दिशामिPि inter. मधनिया मिशे for हनुजो 2) पिपिपित, मो भो 33 33 ·15 *6 रत्नप्रभसरिविरचिता [I.F8 : Verse 28- 1अद्यदृशो वृत्तान्तः समभूत्' । देव्या कोपकारणमात्मनः प्रतिक्षारोहणं च कथयामास । मन्त्रिभिः । रकम् । 'देव, यतः 3 अङ्गणवेदी वसुधा कुल्या जलधिः स्थली च पातालम् । वल्मीकश्च सुमेरुः कृतप्रतियस्य धीरस्य ॥ २३ ३ तथा पराकमवतां नृणां पर्वतो ऽपि तृणायते । ओजोविवर्जितानां तु तृणमप्यचलायते ।। २४ 6 ततो देव, यत्त्वया चिन्तितं तत्तथैव । सुन्दरश्चैप ईदृशो देवस्याध्यवसायः । यतो भणितं पूर्वमुनिः । मिर्लोकशास्त्रेषु । यथा, अपुत्रस्य गतिर्नास्ति स्वर्गो नैव च नैव च । तसात् पुत्रमुसं दृष्ट्वा पश्चादम समाचरेत् ॥ २५ 9 अन्यच, देव सर्वाण्यपि कार्याणि पिण्डपानीयप्रदानादीनि पुत्रं विना न संपद्यन्ते पुरुषाणाम् । भण्यते च । विद्यावतो ऽपि नो यस्य सूनुरन्यूनविक्रमः । वृथा तजन्म शाखीय पुष्पराढ्यो ऽपि निष्फलः ॥ २६ तेन प्रधान एप स्वामिनः पराकमः । देव, तिष्ठन्तु सर्वे ऽप्येते शशिशेसरोपास्तिमहामांसविक्रय 12 कात्यायन्याराधनप्रमुखाः प्राणसंशयकारिणः सुतप्राप्त्युपापाः । समस्ति स्वस्तिकारिणी महाराजवंश-12 प्रसूतपूर्वपुरुषसांनिध्याध्यासिनी राज्यलक्ष्मीभगवती कुलदेवता । तामाराध्यामाराध्य पुनवरं प्रार्थ- यस्य' इति । ततो राक्षा जल्पितम् । 'साधु मन्त्रिपुङ्गवाः' इति प्रोच्य भूपतिरासनादुत्तस्यौ मन्त्रिगणश्च । ६९) अन्येद्युः स पार्थिवः स्वयं पुप्यनक्षत्रयुतायां भूतेष्टायामशेषनिकचतुष्कादिपु रुद्रादीन् 15 देवानभ्यय॑ यक्षराक्षसादिभ्यो देवेभ्यो वलिं दत्वा दुःस्थितान्धककार्पटिकादीननुकम्प्य निर्मितमान- क्रिया प्रातधौतधवलदुकूलयुगलः श्रीखण्डद्वचर्चितासः कण्ठकन्दलन्यस्तसुमनोमनोरममाला 18परिजनघृतकुसुमबलिपटलिकोपचारसारः कमलादेव्यालयं प्रविश्य सपर्यो विरचय्य दर्भसंदर्मितलस्तरे 18 निषण्णाः कृताञ्जलिः स्तुति पपाठ । पद्मनाभविभोपेक्षापद्मनमरवल्लमे । विधेहि पुत्रपद्मां मे पद्म पद्मासनस्थिते ॥ २७ ततो नरेश्वरो भक्तिभरनिर्भरहृदयस्त्रिरात्रं जितेन्द्रियः कुशमये सस्तरे स्थितवान् । तुरीयदिने च नृपो 21 ऽजातदेवतादर्शनामर्पयशः श्यामलकुटिलललाटपट्टयटितभृकुटीमगभीपणाननो वामेन भुजादण्टेन गृहीत्वा कुन्तल कलापं दक्षिणया धृतखड्गरत्नेन कन्धरायां यावत्प्रहारं दातुमार धयान् तावदेवतया 24 हाहारवयास्यपुरःसरं तस्य स्तम्भितो भुजादण्डः । राजापि यावदुन्नमितास्यः पश्यति तावदनविधु-24 संनिधाने ऽपि विशेषविकचकरकमलपरिमलमिलइ लिकुलझङ्कारमुखरितदिषचक्रयाला कमलालया देवी राजकमला प्रत्यक्षीरभूव । १०) तद्दर्शनसमुत्पन्नरोमाञ्चकयचो विस्मितवदनारविन्दः कृतप्रणतिः क्षितिपतिरासीत् 127 राजलक्ष्या भणितम् । 'भो नरेश्वर, मिलक्षीतप्रतिपक्षलक्षवनितावैधन्यस्थूललक्ष रुपाणरनं ग्रीवायां किमित्यायास्यते । नृपेणोक्तम् । 'देवि, यत्स्या त्रिपत्राभ्यन्तरे मम निराहारस्यापि न निजदर्शन- 30 मदायि । ततो राज्यनिया किंचिद्विहस्य प्रोक्तम् । 'वत्स, घद मया कि कार्य तव' इति । अयो 30 निगदितं मेदिनीशेन । 'देवि, प्रसाद विधाय सर्यकलाकलापनिलयः प्राज्यराज्यधुराधरणधीरेयः कुलमन्दिरावष्टम्मस्तम्भनिभः पुनः पवित्रगुणशाली दीयताम् । ततः स्मित्या राज्यकमला समुवाच । 33 'महाराज, कि फोऽपि कदाचन मयि पुत्रो भयता न्यासीहतोऽस्ति, येन मां प्रार्थयसे ।' राक्षोक्तम् । 33 'यद्यपि मया तनुजो न समर्पितस्तद्वितथम् । परं कल्पलतासंनिधाने किमु को ऽपि धुभुक्षया विलक्षीक्रियते । स्वर्गापगापुलिनायस्थाने ऽपि किं तृष्णया याध्यते । असपनचिन्तारतमा 16 सावपि कि दौस्थ्येन दूयते । त्वयि दृष्टायां किं को ऽयाधिराधामनुभवति ।' देव्या ऊचे । 'महाराज, 36 मया परिहासः कृतः । सर्वगुणसंपूर्णः पूर्णिमाचन्द्र इच कलाकलापनिलयस्तवैकः पुमो भारी' इति भणित्वा राज्यलक्ष्मीस्तिरोधे । 33_११) ततो नृपतिर्लन्धराज्यश्रीप्रसादः श्रीदेवीगृहानिर्गत्य निर्मितमानमोजनः सभायामुपविश्य 39 मन्त्रिमण्डलमामार्य च यथावृत्तं निवेदयामास । मन्त्रिभिर्जल्पितम् । 'देवगुरुप्रसादादेतद्भयतु ।' ततः 1"" देयाश्च शोष 5) मग, सर्वतोऽhि for पर्वतोऽपि 6) मुदरश्च एy मुदरश्च । एप स्वर्गो नैव ete to समाचरेत् 9) संश्यो ll) एसिशेषरों' 15) P वर मनुशनशन 11) प्रावृतधौत, 18) Pom बुनम, ' प्रस्तरे for अस्तरे 30) रानप्रिया 32) कुलमन्दिरस्तम्भावष्टम्भ पुत्र प्रदीयताम् । सत सिता 35) Cg मिक्ष्मीवियते अYPE 'स्तवैवपुत्रो 39) 11 श्रीदेविया 40) 0 प्रमारावतेतत् । 27 8)Bom. चचिनागकठ ·3 6 15 -1 $13 Verse 36] कुवलयमालाकथा *7 पक्षमापरिवृढो दृढवर्मा दृढप्रतिश आस्थानादुत्थाय देय वृत्तान्तमचीकथत् । देव्यपि हटमानसा समज 1 निष्ट । राज्ञा समने ऽपि नगरे वर्धापनमहोत्सपश्चके । इतश्च धर्माशुरपि करनिकरप्रसरेण वमःसमूह निराहत्यास्त समस्तकिरणदण्डोऽस्ताचलचूलावलम्बी वभूय । सति प्रभापताव न प्रभा तनयस्य मे । इति ध्यात्वात्तदम्मेन रविप्रस्तः सरस्वता ॥ २८ विना जीवितनाथं तं किमन्यैरवलोकितैः । इतीच नलिनी जडे निद्राणनलिनेक्षणा ॥२९ तदन्धकार समभृद्भरवादपि भैरवम् । यत्र वर्णधियां लोपो ज्ञायते स्वः परश्च न ॥ ३० ततः शय्यागृहान्तधौतघवलपदप्रच्छादिते मन्दाकिनीपुलिनतलिने तलिनोदी मियगुश्यामा समारा- धितदेवगुरुचरणकमला प्रमीलामीलितचारुलोचना पाश्चात्ययामिनीयासे स्वप्ने ज्योत्ताप्रवाहसंभृतदि- पचरूममन्दकुमुदानन्दप्रद कलङ्कविकलं यहलपरिमलाकर्पितालिफुलकलितया कुवलयमालया परिवृतं । कलाभूतमद्राक्षीत् । तावत्मामातिकमहतमङ्गलमृदङ्गसंगतसंरावेण प्रबुद्धा । ततः स्वभावानुसदृशस्यम- दर्शनरसवशमहर्पसमुच्छलम्रोमाञ्चकनचितया देव्या विनयावततोत्तमागया यथादृष्टः स्पष्टः स्वमा 12 क्षितिभर्तुः पुरो न्यवेदि । राजा तद्वाक्यमाकर्ण्य विस्मयस्सेरमनाः सुधासागरान्तस्थामियात्मानं मन्य-12 मानः मोवाच । 'प्रिये, यो राज्यलक्ष्म्या पुनघरः प्रदत्तः स सांप्रतं फलिप्यति ।' ततो देवी देवताना- मनुग्रहेण राज्यधियो वरमभावेन गुणगुरूणां गुरूणामाशीर्वादेन च चाञ्छितं भवतु' इति जल्पन्ती 15 कवीनामप्यगोचरं प्रमोद प्रतिपेदे। १२) अथो महीनेता कृतावश्यकः समस्तसचिनाधीशैरलंकृतां स्वप्नपाठरन्वितां राजहंस श्य सरसी सभामलं सत्य देव्या दृष्टं स्वप्न निवेयेति पप्रच्छ 'को ऽमुष्य फलविपाकः' । ततः 18 स्वमपाठकैरुतम् । 'यथा फिल महाराज, महापुरुषजनन्यः शशिसूर्यवृपमहरिगजप्रकृतीन स्वप्मान् 18 पश्यन्ति । तेन तस्वदशस्य सकल कलामृद्दर्शनस्य प्रधानपुरुपजन्म सूच्यते ।' राज्ञा भणितम् । 'देव्याः पुत्रजन्मफलं राज्यथिया वरेणैव निवेदितम् । यः पुनः शशी कुवलयमालया कलितस्तद्वयं पृच्छामः ।' साततो गदितं स्वामकोपिदै । 'देव, नूनमेपा तव दुहिता भविष्यति' इति । अथ देवगुरुणा मन्त्रिणा भणितम् । 'देय, युज्यत एतत् । यदि कुवलयमालेच चन्द्रतो विभिन्ना भवति ततः संभाव्यत एतत् । पपा पुनस्तमेव मृगाङ्कमयगृहा स्थिता । तेनेपा काप्येतस्य राजपुनस्य पूर्वजन्मनेहप्रतिवद्धा फुवलयमालेय सर्वजनमनोहरा प्रियतमा भाविनी' इति । भणितं भूपेन 'संगतमेतत् । ततः किंचित्काल विद्वद्रोष्ट्या-24 मुपविश्य विशापतिर्दिवस:त्यसते कृत्यवेदी समुदतिष्ठत् । अथ देवी तहिनमारभ्य लारण्यपुण्यावयवा परिजनस्य बहुमता साधुजनस्यानुकूला सर्वप्राणिगणे सानुकम्पा संपूरितदोहदसौहदा सामोदा गर्भ 27 धौरिवोद्वहन्ती विरराज। ६१३) अथ क्रियति काले व्यतीते तिधिकरणनक्षत्रसुन्दरे वासरे शुभे लग्ने होरायामूनोमुरयामुन्ध- स्थानस्थिते प्रहचकें वृद्धागनाभिरनेकाभिः सततं रक्षाभिरुपचर्यमाणा, ताम्रपर्णीच मोक्तिकम् , रोहण- भूरिव रत्नम्, चैडूर्यभूमिरिय वेडूर्यम्, प्राचीच चित्रभानुम्, मलयाचलाचलेच चन्दनपादपम्, वारि-30 धिवेलेप विधुम्, राजहंसीय विशदच्छदम्, प्रमापहतप्रदीपप्रभम् , विकस्वरवदनकालम् , कुवलयदल- लोचनयुगलम्, सा पनि पुनमसूत । ततो देव्यनुजीविन्यो होरकुलशोभृशम् । अहपूर्विकया श्रीमदृढयौन्तिकं ययुः ॥ ३१ वयंसे सुतरनस्य जन्मना देव संप्रति । इत्युक्त्वा भूपतिस्तासामभूत् प्रमोदमेदुरः॥ ३२ दृढपर्मा महीपालस्तदा दानमदान्मुदा। तथा ताभ्यो यथा तासां दारिद्ये ऽभूदरिद्रता ॥ ३३ यथा प्राप्य निधि कोऽपि भवेद्धर्षप्रकर्षमा। तथा तदा तनूजन्मजन्म भूपतिरप्यभूत् ॥ ३३ भूप प्रयतयामास नि-सामान्य महोत्सयम् । मदाहामर्दतामही कारयामास च स्वयम् ॥ ३५ सन्माना युवतीजातिस्तथोत्कर्षमनीयत । यथा दूर्गा नरेशो ऽपि शिरसा हणमप्यधात् ।। ३६ 1) maso THE) महोमाश्च चके, प्रभारतावर न GOD has a marginal rote (00 भरवादी) thos पारिईपापक्षे सायरपा मिरामा शेर । अकाशे मी-पीनाक्ष्य । पुलिनादतारिने, cadds देवी after दिसामा 9) बन 14) गुरून आशी 16) 0 तारा प्रभा मचि सम सभागुपदारसायनयम र पच्छ कोमय 19) cg कोना सनम for देन etc. 21) 02 वगुरुमात्रा 23) बान्यमानो, radds on tha margin चिद् between द्वारा and चट्यो 23) मृगोगमसिा 25) a hua margisal gloss पाना कृत्योदी 26) 1 मस्लिमोहरा, Bhar - gloss मेर गर्भ on rk II), गएरा नात सर्मा पम्ना, but the are ling Total in anulormly adopted here 360" भोस प्रकरभर 27 33 33 36 ·*8 । 12 12 16 16 1B 18 रत्नप्रभसूरिविरचिता [I.FIs : Verse 37- पण्डितान् पूजयामास यालकांश्च नराधिपः । पाठकोलाहलोत्तालान् वहतः सूतिमातृकाः ॥ ३७ प्रीणयन्नपिनां सार्थमर्थैर्भुजवलार्जितैः । सूनोर्जन्मोत्सवं चाह चकार पुरि भूपतिः ॥ ३८ 3 ६१४) ततो राजा समाकार्य वय मौहर्तिकं संमान्य पप्रच्छ। 'हहो सांवत्सरिफ, कथय कुमारस्य 3 जन्मनक्षरग्रहाणां फलम् । दैवशेन निवेदितम् । 'देव शृणु। आनन्दः संवत्सरः। ऋतुः शत्स- मयः। मासः कार्तिक । तिथिर्विजया। वारो वुधः । नक्षत्र हस्तः। राशिः कन्या । योगः सुफर्मा । 6 सौम्यग्रहनिरीक्षतं लग्नम्। संपूर्णवलाः सर्वे ऽपि ग्रहाः सौम्या, एकादशस्थानस्थिताः पापग्रहाः। 6 अपि च । वीक्षिते ऽत्र ग्रहैः सौम्यैर्मुहूर्ते स्फूर्तिशालिनि । चक्री वा चक्रितुल्यच सुतो जातो भवेदसौ ॥' ३९ 9 नृपेणोक्तम् । 'गणक, कति राशया, के या राशिगुणाः।' निवेदितं निमित्तविदा । 'देव, अवधारय । 9 तपथा, मेपो वृपाख्यो मिथुनश्च कर्कटः सिंहश्च कन्या च तुला च वृश्चिकः । धनुः प्रवीणैर्मकरश्च कीर्तितः कुम्भश्च मीनः कथिताच राशयः ॥ ४० सांप्रतमेतेषु राशिपु जातस्य पुरपस्य महिलाया था गुणगण आकर्ण्यताम् । शूरः कृतहो दीघोरुश्चण्डकर्मा पुनर्मुदुः। लोलचक्षुः प्रियः स्त्रीणां मेपजातो भवेन्नरः ॥ ४१ सत्यवादी शुचिर्दक्षो भोगी त्यागी मनोरमः । सुमिवश्वारुगमनो पे जातो भवेनरः ॥ ४२ चलचक्षुश्च मिष्टायो मैथुनासक्तमानसः । कर्णरोगी धनेनाल्यो जायते मिथुने नरः ॥ ४३ शूरः कृतज्ञो द्रव्यादयः कृशाङ्गो गुरुवत्सलः । कोपनो ऽत्यन्तदुःखातः कर्फे जातो भवेन्नरः ॥ ४४ अभिमानी क्षमाशीलो जननीजनकप्रियः । मद्यमांसरतो नित्य सिंहजातो भवेनरः ॥ ४५ वृद्धमारे च धर्मार्थी सर्यलोकमतो धनी । कामिनीहृदयानन्दी कन्याजातो भयेनरः ॥ ४६ रालुमिप्रवात्सल्यपरो दुःखनिरेतनम् । स्फुटवाक्यो विरागी च तुलाजातो भवेन्नरः ॥ ४७ फूरः शूरः पिङ्गलाक्षो दर्पिष्ठो निठुराशयः। धनी वियोगी पितृभ्यां पृधिके स्वानरः सदा ।। ४८ ! मेधावी सत्यभाषी च सर्यलोकमनोहरः । पर्यमार्यः सुतेजस्वी धनुर्जातो भवेन्नरः ।। ४९ दर्शनीयः सुधीविद्वान् पुत्रवान् दीर्घजीवितः । परदारपरस्त्यागी मफरे जायते नरः॥५० लोलदृष्टिगजाश्यायासनोमानी विचक्षणः । पराक्रमी च तन्द्रालुजातः फुम्भे भवेत् पुमान् ॥ ५१ ॥ पूरा समुद्रगम्भीरः स्पष्टयास्यस्तु कोपनः । युद्धमधानो गर्षिष्ठो मीने जातो भवेन्नरः ॥ ५२ राजाप्येतदाकर्ण्य निमित्तयिदो रूपयानां सहन्नं प्रदाय समुत्तस्थौ । ततः प्रमुदितमना भूपतिर्दादश- 27 दिने समप्रमपि जन संमान्य वासोभिः स्वमहकुवलयमालास्तचन्द्रदर्शनानुसारेण तनुजस्य द्विधापिश कुवलयचन्द्र प्रत्यारयां वितीर्णवान्, अपरमभिधेयं थीदत्त इति । एवं धात्रीभिः पञ्चभिः परिपाल्य- मानः समितिमिर्यतिधर्म इय कलाकलापेन प्रतिपचन्द्र इय, पितुमनोरथ पूर्व प्रवर्धमानः, सहस्रफर 30 इस दिग्गधूरसंगसंगतः, सपैरपि फरनलाएकरतलं संचार्यमाणो ऽतिपितैरियाशेपजनलोचनैः पीयमानः 30 सुधामप इय निर्मितः प्रजापतिनाटयर्षदेशीयः। समुद्रादप इय फुम्मभूः, दिनकरनिशाफरफरनिकरास्पृष्टे परिजनेनाप्यदृश्यमाने ऽमिलितगुरुजने विद्यागृहे यतिरिय जितेन्द्रियः, भोजनास्वादे ऽप्यस्तादर 33 अनुकूलफूलयुगलपरिधाने ऽप्यदसावधानः, तिरस्नसुरासुरगुरधिया कुशासनमचारिप्या मेधया 33 मादशवाणि यावत् फलाचार्यपाभ्यांपासीरता इय कलाशालिकलाविमला सफला अपि कला हेलया पलयामालियान् । 388१५) अन्यदा च स फुमारः म्फाकारः परिलसद्विमाधारः कृतमजनमोजनोपचारधन्द-35 नानुलितः प्रावृतैयक्षीमयुग्मः कण्ठनिक्षिप्तमुमनालक स्वसदृशामसाधनप्रसाधितोपाध्यायपृष्ठलाः पितुः पदपम्युग्म नमस्कर्तुमुपागमत् । राजापि तं विलोक्य सफललोचनरोचनाकारं भास्वन्तमिव कमल. असण्डो गासशाङ्कमिप राकर मेरमनाः समभूत् । पुमारेण भविनयं प्रणतः क्षितिपस्तमुत्संगे 39 निधेश्य प्रोनियान् । 'उपाध्याय, फुमारेण तनमपतो भवतः सकलो ऽपि कलाकलापः स्थीयो । ततः फलाचार्यगोकम् । 'देव, सुमारेण मत्सफाशासाधिदपि फ्रान गृहीताः । किंतु पुमारो मेधानिधिः 21 4 ·12 18 21 21 -I. S18 : Verse 60] कुवलयमालाकथा 1 सकलाभिः कलाभिश्चिरादुत्कण्ठितचेतोमिर्वधूमिरिय वल्लभः प्रावृषि नदीभिरिवादीनामिनदीनः स्वयं । स्वीकृतः। अथ नृपेणोपाध्याय विधिना संभूप्य प्रोकम् । 'वत्स, तवातुच्छदुःसहविरहदहनसमुत्थ- चिन्ताधूमध्यामा यथार्थाभिधाना प्रियकुश्यामा समजनि जननी ते, तत्तां प्रणम ।' एवं समादिष्टः 3 पुत्रः 'देवो यथा समादिशति' इति वदन भूपतेरुत्संगात्समुत्थाय जननीं तदात्यविलोकनामन्दानन्द वाप्पभरसुतलोचना समीपीभूय सविनयमाननाम । निःशेषमङ्गलोपचारं कृत्या सुतं शिरसि चुम्बित्वा मेहेन देवगुरूणां सतीनां मातृणां प्रभावेन पितरमनुहरस्व' इति जल्पितयती यावदेवी तावत्वरित- 6 मागल्य प्रपिपत्य च जनयित्री प्रतीहारी मोवाच । 'देवि, स्वामी स्वयमद्य वाहकेलि फर्तेत्यता प्रायतां कुमारः। ततो मात्रा स विसर्जितः क्षितिपसमीपमुपाजगाम । यसुधाधवेनोक्तम् । 'भो महासाधनिक, गरुडवाहने तुरङ्गममुपनय महेन्द्रकुमारस्य । तथा यथार्हमुत्तमास्तुरगानपरेषां राजपुत्राणां नियोजय। 9 ममापि पचनावर्त तुरङ्गममपयेति । अपि च । रत्ननिर्मितपर्याणं सौवर्णमुखयन्त्रणम् । अर्पयोदधिकल्लोलं हयं फुवलयेन्दवे ॥' ५३ १६). तावदादेशानन्तरं तेन फुघलयचन्द्रस्य पुरतस्तुरङ्गमः समुपस्थापितः । यश्च कीदृशः 113 घायुरिय गमनेकदत्तचित्तः, मनोभाव इच क्षणप्राप्तदूरदेशान्तरः, युवतिस्वभाव इव चपला, विपणिश्रेणि- रिव मानयुतः, पण्याङ्गनाप्रेमप्रकर इयानवस्थितचरणचतुष्का । तं विलोक्य नृपेणोक्तम् । 'कुमार, 15 किंचितुरजलक्षणविचक्षणोऽप्यसि ।' कुमारेण विज्ञप्तम् । 'गुरुचरणकमलायधनेन किंचित्परिशतमस्ति।' 15 भणितं भूपेन । 'याजिनां कति जातयः, किं प्रमाणम् , किं लक्षणमपलक्षणं च' इति । फुमारेणाभ्यधायि । 'नाथ, अवधार्यताम् । यश्वानामादश जातयः, योल्लाह-सेराह-कियाहादयः । से वर्णलान्छनविदशेपेण 18 भण्यन्ते । अश्वस्योत्कृष्टवयसः प्रमाणम् । नरालानि द्वाविंशन्मुखं मालं त्रयोदश । अष्टागुलं शिरः कर्णो पडालमिती मती ।। ५४ चतुर्विशत्यलानि हयस्य हृदयं तथा । अशीतिश्च समुच्छ्राये परिधिलिगुणो भवेत् ।। ५५ एतत्ममाणसंयुक्ता ये भवन्ति तुरजमाः । राज्यवृद्धि महीपस्य फुर्वन्त्यन्यस्य यान्छितम् ॥ ५६ एका प्रपाणे भाले च छौ द्वौ रन्धापरन्धयोः । हो ही यक्षसि शीपं च ध्रुवावा हये दश ॥ ५७ अत ऊर्धे गुणैन्यूनानन्यूनान वा हयानिह । दुःखातिदुःखदान प्रोचुरश्वलक्षणदक्षिणाः ॥ ५८ यायदेतत् कुमारो निवेदयति तावद्भूपेन निगदितम् । 'वत्स, पुनः प्रस्तावान्तरे श्रोप्यामः' इति वदन्ना- 24 रूढः क्षमापरिवृद्धः पपनायर्ते तुर), कुमारोऽप्युदधिकल्लोले, महेन्द्रो ऽपि गरुडवाहने, अपरा अपि राजपुत्रा अपरेपु तुरहेपु । अपि च । गजैस्तुररुत्तुहरनेकै पदिकैस्तथा। विस्तीर्णमपि संकीर्ण राजद्वारं तदाभवत् ॥ ५९, ६१७) ततो तसितातपश्चलचारुचामरयुगलोपवीज्यमानश्चतुरजचमूचापरिवृतः क्षितिपतिः श्रीपथमवतीय च वर्यधैर्यगुणशाली फौतुकापातलोकलोवनभमोदमादधानः क्षणेन पुरीपरिसरमवाप्य 30 सकलमपि यलं दूरतो विधाय वाहकेलि फर्तुं प्रवृत्तः। कुमारो ऽपि धौरितकादिपञ्चगतिझमनिरीक्षणाय 30 स्थमभ्यं याहफेलो मुमोच! यायजयजयारवं जनः करोति तावत्सर्वेषां राजपुषाणां पश्यतामेय तरक्षण पहलतमालदलश्यामलं गगनतलमुदधिकलोलः समुत्पपात । ततस्तस्य वाजिनो जवेन दक्षिणां दिशं 33 मति धावतो ऽनुधायन्तीय शाखिनः । यदने निकटीभूताः पदार्थास्ते ऽप्यनिकटीभूताः । तत एवं 33 द्वियमाणेन फुमारेण चिन्तितम् । 'अहो, यदि तायत्तुरगस्ततः कथं नमरतलमुत्पतितः । अथ यदि देवः फो ऽपि ततः फर्य तुरङ्गत्व न मुञ्चति ।' एवं चिन्तयता कुमारेण परीक्षारते यमजिताकरालया शुरिकया IG निर्दय तायः युक्षिप्रदेशे हतः। ततः पतच्छोणितनिवहो पाहः शिथिलसातसंधि छानिमीलिताम:36 क्षिती पतितमावः 'कुमारापहारात् पापी' इति भणित्या तत्कालमेव जीवितन्येन तत्यजे । ततस्तं गतासुं निरीक्ष्य कुमारेण चिन्तितम् । 'अहो, विस्मापनीयमेतत् । ययभ्यतत्कयं देवमार्गमामी न चैप चेत् । तुरगस्तदयं किं या प्रहारेण हतो मृतः ॥ ६ १८) अथ तपात्ययसमयसजलजलदगजिंगम्भीरधीरः कस्यापि शादः समभूत् । भो निर्मल- शशिर्यशयिभूषण पुयलयचन्द्रकुमार, समाफर्णय मम पचनम् । 'गन्तव्यमस्ति तयाचापि गन्यूतिमा ५२दक्षिणदिग्धिमागे, द्रष्टव्यं चारपूर्वमिय किमपि'।" इदं च भुत्या चिन्तितं फुमारेण । 'अहो, फर्य An inter. जन्मी नमन, 10. ताम्हीगे. 6) ति दाराशी रीना A3)ोभरत. 150g गुस्थमादेन 19tor भा 23) PANCE 28) पारपार Dom. प.30PERat Srintc.तु. Inyckistी मान् पीमा म.40) मम्मी की. 1) गन्तलाई 27 27 30 39 ·* 10 रत्नप्रभसूरिपियचिता [1. $ 18 : Verse 61- 1पुनरेतत्, कोऽपि मम गोत्र नाम च जानाति । अथवा कोऽप्येप दिव्यो मम शुमायतये दक्षिणाशामि- 1 मुसं मां प्रेरयति निष्कारणफरुणापरत्वेन । मतीन्द्रियज्ञानगोचरतया चालहनीयवचनाः किल देवा मुनपश्च भवन्ति ।' इति ध्यात्वा दक्षिणाभिमुखं गच्छन् गन्यूतिमतिक्रम्य कुमारोऽशेपान दिग्विभागान् । यावद्विलोकयति वावदनतो ऽनेकपर्वतपादपश्यापदलतागुल्मगहनां महाविन्ध्याटवीं ददर्गा | या च पाण्डवसेनेवार्जुनालंकृता, श्रीरिव महागजेन्द्रसमाथा, महापुरीव तुगशालकलिता। चिन्तितं कुमारेण । 'अवश्यं वशीलतेन्द्रियमामः को ऽप्यन महर्षिर्महात्मा दिव्यशानावलोकिताखिलपदार्थसार्थः परिव.6 सति । यत्तस्य भगवत उपशमयतः प्रभावेन विरुद्धानामपि जन्तूनां परस्परममिमं प्रेम संजातम् ।' पतञ्चेतसि चिन्तयन् कुमारः कुवलयचन्द्रो यायत्किंचिद्भूभागमुपसर्पति तावदनतिदूरे ऽतिनिग्धबह- लफिसलपविराजमान बटुद्विजरातकोलाहलमसंख्यशासासंकुलं पटपादपमपश्यत् । तं वीक्ष्य तामे दिशं प्रति चलितोऽचलापतिपुत्रः, क्रमेण च स वटवृक्षतलमलंचकार । ततो यावत्तर कुमारोऽस्ति तावत्तस्य तपोनियमशोपिताइस्तेजसा ज्वलनिव, मूर्तिमानिव धर्मः, उपशमरसराजधानीय, निवास 12 इव चारित्रलक्ष्म्याः, केलियनमिव सोम्यतायाः, मुनिः कोऽपि महात्मा दिव्यपुरुषमृगेन्द्रयोर्मध्य ।। स्थितश्चक्षुष्पथमायातः । ततस्तेन कुमारेण चिन्तितम् । 'यदि साधु सकल त्रैलोक्यवन्दनीयचरणार चिन्दयुगलं प्रणिपत्य स्वस्थाश्यापहारं पृच्छामि। केन हेतुनाहमपहृतः, को धैप तुरङ्गः । इति चिन्तयन् 15 संप्राप्तः पृथुलशिलापट्टस्थितस्य महः संनिकर्पम् । मुनिना प्रोकम् । 'भो शशिवंशविभुषण कुवलय-15 चन्द्रकुमार, स्वागतं तव । वत्स, आगच्छ' इति । अथ तेन स्वनामगोत्रकीर्तन विस्मितमानसेन महता विनयेन प्रणतं मुनिपतेः क्रमकमलयुगलम् । भगवता सकलभवभयहारिणा सिद्धिसुखकारिणा धर्म- 18 लाभाशीर्वाद लम्मितः फुमारः। ततो मुनिसमीपस्थदिव्यपुरुपेण प्रसारितः ससंभ्रमं सुरपादपकि 18 सलयकोमलो माणिस्यकटकाभरणभूपितो वामेतरः करः। ततो नृपतनुजेन करद्वयेन तस्य पाणितलं गृहीत्येपद्विनतोत्तमाहेन कृता प्रणतिः। मृगेन्द्रेण च बहलशिथिलकेसरधारिणा उद्देलद्दीर्धतरलाङ्ग लेन प्रशान्तश्रवणद्वयेन स्तोकमुकुलिताक्षणानुमानितो राजतनयः । कुमारेण हर्षयशविकसन्मुदितान्त-21 रस्नेहया स्निग्धधवलया दशा हरिददृशे । उपविष्टश्च नातिदूरे मुनिपस्य । भगवता निगदितम् । 'कुमार, त्ययेति चिन्तितम् । पृच्छाम्यहं साधुममुं कृतो मे केनापहारः क इवात्र हेतुः । को यायमध्यस्तदिदं निवेद्यमानं मया विस्तरतः शृणु त्वम् ॥ ६१ इति श्रीपरमानन्दसूरिशिष्यधीरत्नप्रभसूरिविरचिते कुवलयमालाकथासंक्षेपे श्रीप्रद्युम्मसूरिशोधिते कुवलयचन्द्रोत्पत्तितुरगापहारसाधुदर्शनकीर्तनो नाम प्रथमः प्रस्तावः ॥१॥ 27 37 30 30 [अथ द्वितीयः प्रस्तावः] ३९) ततश्च दन्तयुतिभिर्मुनीन्द्रतमासमूहं विदधविष्टम् । उवाच तत्संशयभेददम्मात् तद्वोधनार्थ वचनं सुधाभम् ॥१ जीवितं यौवनं लक्ष्मीलावण्यं प्रियसंगमः । सर्वं चलाचलं लोके कुशाग्रजलविन्दुवत् ॥२ दुहृदः सुहृदो ऽपि स्युः सुहृदोऽप्यसुहृत्तमाः। मनीपी तेषु सर्वेषु ममतां का करोति तत् ॥ ३ पक पर भवेत्रीयः सुसी दुःखी च जायते । एक एयाश्नुते मृत्यु शिवं यात्येक एव हि ॥४ अयंते कर्मणा राज्य हार्यते ऽपि च कर्मणा । विद्वान् निना न कोऽप्यस्ति कर्मणो हन्ति मर्म यः॥५ अभाग्यादर्जितापि श्रीः क्षयं याति क्षणादपि । धनाधना धनालीच दुर्दान्तमरुता हता॥६ 56 भविषह्याणि सहन्ते मरके ऽत्र शरीरिभिः । दुःखान्युद्धषितं देहं येषां श्रवणतो भवेत् ॥ ७ कशापाशानुशादीनामावाधाः स्वस्वकर्मणा । सहन्ते नित्यशो हन्त तिर्यस्वे ऽपि हि देहिनः ।।८ वियोगरोगसंतापभूपकोपादिवेदनाः । भवे भवन्ति भविनां मानवे ऽपि नया नयाः ॥ ९ 33 33 36 ·1 3 B 6 1B -II.६4 : Verse 20] कुवलयमालाकया २ * 11 ! मायास्याभयोवेमविपादाकुलचेतसाम् । त्रिदशत्वे ऽपि सत्यानामभिमानभवं सुखम् ॥ १० इत्थं चतुर्गवाचनामुमता भ्रमता भवे । कर्मनिर्मथनोपायः प्रापि धर्मः कदापि न ॥११ 3 कल्पद्रु दुर्लभ प्राप्य भार्थयेत्स याटिकाम् । स्वायत्ते मोक्षसौख्ये ऽपि यो भवेद्विपयी नरः ॥ १२ संसारमरकान्तारसमुत्तारं यदीहसे ! सम्यक सलिलं चित्ततिस्य तत्सदोहताम् ॥ १३ ततः कुमारकुवलयचन्द्र एतस्मिनीडशे ऽसारे संसारे क्रोधमानमायालोभमोहमूढमानसैरात्मभिर्यदनु- भूतं तत्वया तुरगापहरणपर्यन्तमेकमनसा कथ्यमानं निशम्यतामिति । तथा हि, F२) अस्ति समस्तविशङ्कटयशबाटहुताशलमुत्यवहलधूमध्यामलितातुलविपुलनमस्तलः सर्वदेश- लक्ष्मीवक्षास्थलालंकारतारहारो निखिलदेशान्तरसमागच्छइनेकवस्तुसङ्केतभूभाग इव वत्सास्यो विषयः । यत्र फरपाङ्ककम्पितपुण्ड्रेञ्जपत्रनिचयशब्दविवस्तमिव प्रविशति काननभुवं फुरङ्गयुधम् । तदीयपूर्णतरलाक्षिनिरीक्षणेन स्वकीयकान्ताकान्तविधान्तलोचनसंस्मृतिपरो लेप्यमय इय उपनिर्मित स्तम्भ इव निश्चलः पथि पथिकजनश्चिरं तिष्ठति । तत्र प्रोत्तुङ्गङ्गसंगतसुरमन्दिरोपशोभमाना गम्भीर- 12 नीरपरिखालंरतप्राकारा लवणाम्युधिववेदिकाकलिता जम्बूद्वीपलक्ष्मीरिय, सुरपुरीच सट्टपाथया, 12 अलफेव पुण्यजनान्विता, लदेव कल्याणमयी, कौशाम्बी नाम नगरी समस्ति । तस्या एकत्र विलसजगत्रयरमानुपः। किं भूमो वर्णने यस्या न गीप्पतिरपि क्षमः ॥ १४ 15 तां प्रियमणयिनीमिय भुढे पुरन्दरपराकमा पुरन्दरदत्तामिघो वसुधाधीशः । यस्तु प्रालेयाचल इप15 कीर्तिमन्दाकिन्याः, विश्राम विटपीव गुणशकुनानाम् , कल्पपादप इय यथाचिन्तितदत्तवित्तः। अत्यवदातेन जिता हंसाः फंसारिमेचका हरयः । सवितुः सिता यभूधुर्पयशसा प्रसरता गगने ॥ १५ 18 तत्रैक पर दोपोऽस्ति समृद्ध ऽपि गुणश्रिया। यजैनवचने सौरयवृक्षमूले न वासना ॥ १६ ३) तस्य भूयासवस्य पासवस्येव सुरगुरुश्चतुर्यिधधुद्धिनिधानं घालवाभिधः सचिवेश्वरः । स नृपतिः सहोदरमिव सहचरमिव पितरमिव देवतामिव तं मन्त्रिण मनुते । स मन्त्री कौस्तुभमणिमिय आपुरुषोत्तमो दुरवैरिवारणनियारणवारणारितुल्यं धीजिनेभ्यरप्रणीतं सम्यक्त्यं हृदि धारयति । तस्य 21 मन्त्रिणो वासवस्थान्यदा तपाभातिकावश्यकस भगवतामहतां महार्हाणामहणानिमित्तं जिनायतनं प्रवि- शतो द्वारदेशेऽनेकविधमभूतपरिमलपरिमिलितमधुकरनिनादमनोहरेण पुष्पकरण्डकेन समं बाघोद्यान- 4पालका स्यावराख्यः समाययौ । तेन तचरणयुगं प्रणम्य 'देव, धर्ध्यसे । सकलकामिजनलोचनप्रमोदमदः 24 प्रातस्तावद्वसन्तावतारः' इति जल्पता पुष्पाण्युपदीसत्य महामन्त्रिणा करतले सहकारमारी ततः समर्पिता। अन्यश्च तत्रोद्याने चन्द्र इव तारकानिकरेण शिष्यगणेन परिवृतः क्षमारामाललामचारियरतरताफरः 27 सर्यमुनिशिरोरनं निहतदुर्जेयकवायसंचयः सद्धर्मनन्दनः श्रीधर्मनन्दनो यतीभ्यरा समवातरत् । ६४) तदाकर्ण्य मन्त्रिणा भृकुटीमगभीमाननेन हा अनार्य इति यदता सहकारमा निजसह- चरहस्ते समर्प्य साक्षेपमिति जल्पितम् । १रे दुपचार विवेफयिकल स्थावरक, प्रथम प्रधान सादर 30 वसन्तं कथयसि पश्चाद् धर्मनन्दनाचार्यम् । फ पल्मीकः क पा मेरुः फालसः क च नागराट् ! क वसन्तः फ भगवान् सूरिः श्रीधर्मनन्दनः ॥ १७ भानुराद तनुते चित्तं फामात स च साघुराट् । तदेव विपरीतं तु वीक्ष्यतामन्तरं द्वयोः ॥ १८ 33 तद्गच्छतस्यारमनो दुवुद्धिविलसितम्य फलं भुय' इति । 'रे प्रतीहार,' अमुष्य वनरक्षामा फेदारा 33 लक्षाघे स्वरित दापप, येन तत्कर्षणायासवियशः पुनरपीदशं निर्विवेक न बदति' इत्युक्त्वा मन्त्री विहितदेयतार्चनः माय राजसौध तामेव मसरी नृपतिरुरतलसंगिनी बने। रामा मणितम् । कि पविरुद्याने पुप्पकालोऽयत्ततार।' ततो मन्त्रिणा जल्पितम् । 'वसन्तलक्ष्मीवीक्षायै देयपादमयधार-56 यस्वेति । इति श्रुत्वा सुरेश्वर हय चतुर्दन्तं नृपतिरुत्तु मतजमारहा चतुरङ्गायलेन बनायनीमीयिवान् । मन्त्री नृपं मोवाच । 'देव, अवधार्यताम् । अमन्दानन्दसंदोहफुगमधुकरवरैः । स्थलाम्मोजानि ते सौवागतिकस्य पदन्ति हि ॥ १९ ममी वृक्षा निरीक्ष्यन्ते नम्राः फलकदम्यः । त्वय्यागच्छति मूनाथे का फुर्याप्त नति सिती ॥२० म्भीर afraz. सरय: Lorree 3 मिनिट 23) Ferror SHARE 5) radds and o adds at (lat later koored) Inforest I)o'y' for '70 NOम मिनिस15) TRA. अस्टंग मामामो मोनोर 30 39 39 ·*12 1 -- 3 रत्नप्रभसूरिविरचिता [II.54 : Verse 21- भ्रमरगीतमेकान्तमधुरैस्ताण्डवं दलेः । तूर्यत्रिकं वितन्वन्ति द्रुमा देव तयाग्रतः ॥ २१ फुर्वन्तीव द्रुमा देव भयतधरपार्चनम् । फुमुमैरसमै हरगितैश्च गुणस्तुतिम् ॥ २२ ५) एवं निवेदयन् महामन्त्री परितो बने दृष्टि व्यापारयन् ध्यायति स्म । 'तावदोद्याने धर्म- नन्दनो विभुन वीक्ष्यते, तमेव दृदि धृत्या मयात्र विभुरानीतो विनाप्यर्थमेव, तन्मन्ये ऽन्यन कुत्र या यनस्पतिकुन्थुपिपीलिकाप्रभृतियाहुल्यात्प्रासुक्रवं विमाव्य सिन्दूरकुट्टिमतले सशिष्यः स्थितो भगवान् 6मविष्यति' इति चिन्तयित्वा राजानमयादीत् । 'देव, यत्यया कुमारत्वे सिन्दूरकुटिमासने ऽशोकतरुरा- 6 रोपितः स फुसुमितो न वा, इति न ज्ञायते ।' राशोक्तम् । 'चारुदितं भवता' इति वदन मन्त्रिणः करं करेण गृहीत्या गतेन तेन तत्र मुनयो दृष्टाः । केचिद्धर्मध्यानदत्वावधानाः, केचित्प्रतिमापालन- लालसमानसाः, केचिच्छुमसिद्धान्तपठनप्रवीणान्त:करणाः, केचिद्विविधासनाध्यासीनाश्च । तेषां च 9 मध्यात ताराणामिव ताराधिपम्, सागराणामिव क्षीरसागरम्, सुराणामिय सुरेश्वरम् , चतुर्सानिनं तं महामुनि वीक्ष्य मनाझ प्रमुदितः क्षितीशः सचिवमुवाच । 'क एते पुरुषाः, कश्चैप नृप इपां 12मध्यगतः' इत्युक्ते वासयसचिवः प्रोवाच । 'देव, तावदयं मुनिपतिर्भयाटव्यां कुतीथिकथितकापथ-12 पतितानां जन्तूनां मुक्तिपुरीमार्गोपदेशको भगवान् श्रीधर्मनन्दनाचार्यों देवानामपि चन्द्यपादारविन्दः, तथास्यैव शिप्या महात्मानो ऽमी मुनयः, तदुपपत्याचार्यस्य समीपे धर्माधर्म प्रमुचित्तम् ।' 'अब 16 भयत्वेवम्' इति वदन् मन्त्रिकरतले लग्न एव भूपतिर्गुरुसमीपमुपेयिवान् । अथ मन्त्री स्तुतिपूर्व प्रदत्त-15 प्रदक्षिणात्रयः सुगुरचरणाम्भोज ननाम तथा वसुधाधिपो ऽपि । भगवाँध धर्मलामं दत्त्वा 'स्वागतं भवताम्, उपाविशत' इत्युवाच । ततो 'यदादिशति भगवान्' इति वदपस्तत्रैव फुट्टिमतले न्यविक्षत, 18 मन्त्री च गुरुजनमनुशाप्य, तदा चान्ये ऽपि नृपमार्गमनुवर्तमानाः पान्थकार्पटिकादयो नत्वा भगवन्त-18 मुपविष्टाः । भगवता सुखदुःखे जानतापि लोकाचार इति शरीरकुशलतावृत्तान्तं ते पृष्टाः तक्तम् । 'सममद्य तत्रभवद्भवद्दर्शनेन' इति । ततश्च चिन्तितमवनीपेन । 'मगवतोऽमुप्यासामान्य रूपम् , अगण्यं लावण्यम्, अमेया कान्तिः, अपूर्वकरुणारसः प्रशस्तः, तथा चायं सेतुबन्धः संसारसिन्यो, 21 परशुस्तृष्णालतावनस्य, अशनिर्मानशिलोचयस्य, मूलं क्षमापादपस्य, आकरः सर्वविद्यानाम् , फुलमन्दिर- भाचाराणाम, महामन्त्रः क्रोधादिकपायचतुष्टयभुजङ्गमस्य, दिवसकरो मोहान्धकारस्य, दावानलः स्फूर्जदागशाखिनः, अर्गलायन्यो नरकद्वाराणाम, कथकः सत्पथानाम्, निधिः सातिशया 24 नमणीनाम् । सर्वथा सर्वगुणालिगितसफलसंप्राप्तमनुष्यजन्मनो ऽस्य किं पैराग्यकारणं घभूय, येन भगवता यौवनलक्ष्मीमाजापि सर्पदा सर्वदुःखसमुच्चयशय्या प्रव्रज्याङ्गीचके तत्पृच्छामि ।' इति 27 चिन्तयन् महीपतिर्मुनिना ज्ञानिना स्वयमेय प्रोक्तः। 'चतुर्गतिके ऽपि मवे सुलभ वैराग्यकारणम् ।। यदन्ये ऽपि विषयसुखास्वादमोहिता जीवाः पापं कुर्वते तदेव शानिनां वैराग्यहेतुः। तत्र नरकगतो तावत्रिविधा रियाधा, क्षेत्रजा ऽन्योन्यमुदीरिता परमाधार्मिकसुरवा च । ततस्तदुःखानि घर्पकोट्या- 30 प्यास्यातुं न शफ्यन्ते, एवं तिर्यडानुप्यदेवगतिप्यपि । इह लोक एतदेव जिननाथवचन क्रियमाणं 30 धर्मार्थकामदम्। पात्र च मोक्षपुरुषार्थसाधकम्। ततः प्रथम श्रावकधर्म सम्मासिन्य पश्चान्छमणधर्मपालने भनो नियोजय' इति। ६६) अत्रान्तरे प्रस्ताव परिज्ञाय कृतासलिना वासवमहामन्त्रिणा भगवन्तं धर्मनन्दनं मुनिपं 33 नत्वा सविनयमूचे । 'नाथ, य एप त्वयाशेषदुःखनिलयश्चतुर्गतिलक्षणः संसार प्रणीतः, एतस्य पूर्व कि निमित्तम् , येन जीया भवे परिभ्रमन्ति ।' श्रीधर्मनन्दनगुरुणा भणितम् । 'भो मन्त्रीश, नरेन्द्र 56 पुरन्दरदत्त तन्तृणु संसारपरिम्रमणे जीवस्य यत्कारणं जिनेश्वरैरुतम् । तथा च । फ्रोधो मानश्च माया च लोमश्चाप्यनियन्त्रिताः । अमी कपाया. संसारदुःखसागरहेतवः ॥ २३ अन्तर्दहन गुणग्राममिद्धः क्रोधधनञ्जयः । यहिर्वस्तुपरिप्लोपटतः पायकतोऽधिकः ॥ २४ कदाचन सुधीदते स्थान न स्वान्तवेदमनि । क्रोधस्य दन्दरुस्य निशकस्य जनक्षये ॥ २५ केवलं सर्पदष्टस्य प्रतीकारोऽत्र विद्यते । दुर्दान्तकोषसण दष्टस्य तु न सर्वथा ।। २६ 33 36 39 39 ·*18 1 1 3 9 । -II.88 : Verse 37] कुघलयमालाकथा २ मातङ्गस्पर्शने शुद्धिः सुवर्णपयसा नृणाम् । न पुनः कोपचाण्डालसांगत्ये स्यात्कथंचन ॥ २७ नितान्तं स्तिमितं यस्य स्वान्तं शान्तरसाणसा । न कदापि स्फुरेत्तस्य कोपाटोपहुताशनः ।। २८ जिनाम्बुदसमुद्भुतप्रशमानृतयोगतः । यः क्रोधाग्निं शमयति तस्य धर्मयनं स्थिरम् ।। २९ यदि मोघो भवेन्नैप कदाचन शरीरिणाम् । तदवश्यं कराम्भोजवासिन्यः स्युः शिवथियः ॥ ३० अत्यन्तकोपमहातमःप्रसरान्धीक्तस्वान्तो भ्रातरं भगिनीमपि हन्ति, यथायं पुरो निविष्टः पुरुषः।' नृपेणोक्तम् । 'प्रभो, घयं न जानीमः को ऽप्येष पुरुषः, कीरक्षः, किं चैतेन कृतम्' इति । ततो गुरुणा- ६ भाणि । 'य एप तव वामो मम झिणपार्थे स्थितस्त्रिनयनगलगवलकजलाभो गुञ्जाफलरक्तनयनो भ्रकुटीभङ्गमीपणास्यो रोषस्फुरदधरोष्ठयुटो दृढकठिननिष्ठुराको मूर्तिमान फोप इय संप्राप्तम् एतेन कोपयशवचसा यन्निर्मित तदाकर्यतामिति । ३७) अस्ति वसुधागमाझ्या एकं कुण्डलमियोत्तप्तकनकमयप्राकारगम्भीरपरिखापरिवृता काञ्ची नगरी । तस्याः पूर्वदक्षिण दिग्विभागे निगव्यतिमात्रे रगडानाम संनिवेशो ऽस्ति । तत्र सुशर्मदेवो 12 द्विजः परियसति । पत्नी सुशर्मा । तस्य च रुद्रसोमाभियो ज्येष्ठपुत्रः । तस्य लघुभ्राता सोमदेवः ।। तयोः स्वसा श्रीसोमा च । स तु रुद्रसोमो बाल्यादेव चण्डश्चपलो ऽसहनो गर्योबुरकन्धरः स्तन्यो- ऽतिकर्फशवधाः सर्वदा सर्पडिम्भान्निरागसो ऽपि रथ्यासु परिताडयति । तस्य तादृशस्य स्वभावं 1B वीक्ष्य डिम्भैरेव चण्डसोम इति नाम गुण्यं कृतम्, तावन्नरेश, स एपः । स कियद्भिर्वासरै-15 रतिक्रान्तैः पिता ब्राह्मणकुलवालिकया नन्दिन्या सह पाणि माहितः । तत्र पितरौ कुटुम्वभारमारोप्य मन्दाकिनीतीर्थयात्रारते निर्गतौ । चण्डसोमः क्रमेण यौवनश्रियमलचके । ततः सा नन्दिनी च 18 यद्यप्यखण्डितशीलवता तथापि तां तारुण्यपुण्यावयवरमणीयां वीक्षमाणश्चण्डसोमः स्वमनसि न 18 विश्वसिति । ततो नरनाथ, तस्या उपरि किंचिद्रागमुद्रहतस्तस्य कोऽपि कालो व्यतिचकाम । अथान्यदा तर शरलक्ष्मीरवततार। अभवन् सर्वतो यस्यां दिशः सर्वा विकस्वराः। फुमुदिन्यः प्रमोदिन्यः सदाकाशा विकासिनः ॥ ३१॥ अतुच्छस्वच्छतापारमाद्रियेत जनैर्जनः । यस्यामितीय जातानि निर्मलानि जलान्यपि ॥ ३२ यर स्वागतमप्रन्छि मरालानामुपेयुपाम् । सरोभिनलिनीगन्धलुन्धालिकुलनिःस्वनैः ॥ ३३ सप्तच्छदेपु चिकीडुर्विमुच्य करिणां कटान् । मधुपा यत्र कत्र स्थायिनो मलिना यतः॥ ३४ या चञ्चलकलोलभुजाभिरभिवादनम् । धनात्ययथियः प्रीत्या तन्वन्तीव जलाशयाः ।। ३५ निष्पुण्यानामिय धनं सरितां नीरमधुटत् । यत्र धान्यान्यवर्धन्त कार्याणीवार्य चेतसाम् ॥ ३६ १८) अन्यदा तत्र ग्रामे नटपेटकमेकं ग्रामानुग्राम परिम्रमत् समाजगाम । तेन सर्यो ऽपि ग्राम प्रेमाचीक्षार्थमभ्यर्थितः । ततस्ते च ग्राम्या रजन्याः प्रथमे यामे व्यतीते प्रशान्ते फलकले मृदङ्गम्यनि- माकर्ण्य गन्तुं प्रवृत्ताः । एष चण्डसोमः 'खकलनपरिमाणं कथं करोमि' इति व्यचिन्तयत् । 'यदि soताचटं द्रष्टुं गच्छामि ततः कथं आयायाः परित्राणम्, यदि बल्लभाया रक्षणं तदा मम न प्रेक्षण- 30 क्षणनिरीक्षणम्, 'हतस्तटी हतो व्यामः' इति न्यायादनल्पविकल्पमालाकुलितमनाः कि रचयामि, भार्यात्मना सह नेतुं न युज्यते, तसिन रहे युवशतसंकुलो प्रामः । सो ऽपि मम भ्राता तर गतो 33 भविष्यति । तायद् यद्भवति तद्यतु । एतस्याः श्रीसोमाया भगिन्या एतां समय बजामि।' इति 33 विचार्य समय च कोटिमहरणधरचण्डसोमः प्रययौ। चिरं तस्मिनिर्गते भगिन्या भणितम् । हले नन्दिनि, तापमटनापरीक्षाय गच्छावः । नान्दिन्या भणितम् । 'हले श्रीसोमे, नि जानासि 35 निजसोदरचेष्टितं येनैवं भगसि, न स्वजीवितस्य निर्विष्णारिस, त्वं पुनर्ययुक्त तत्कुस' इति जल्पन्ती 35 स्थिता । धीसोमा पुनस्तत्र नाट्यं द्रष्टुं गता। तन्य चण्डसोमस्य तन रङ्गे प्रेक्षमाणस्य पृष्ठतः किंचिन्मिधुनं मन्त्रयितुं प्रवृत्तम् । इति जल्पितं तरुणेन । 'भदे, हृदये स्वप्ने ऽपि च त्वं दृश्यसे । अद्य मनोरयशतेन प्रत्यक्ष शासि। त्यद्वियोगानलज्यालामालाग्यलितविग्रहम् । सांप्रत सौपसंयोगमुधासारेण सिश माम् ॥ ३७ 2) PIPI 6)oney for रोप्पर ) गन्न 12) Pom एसी शर्मा, Prom. after तम्म, राम्रो 15) Trom a beforeदि. 18)यान for की 21) शिशिन:- PIPRA- ए 19) Bष मोमनट दस 50) Printera & मम 36) निमोहर 400 माय for माग 31 24 24 27 39 ·*14 1 9 रतप्रमसूरिचिरचिता [II 99 Verse 38- ३९) एतत्सलपतदाकर्णित चण्डसोमेन ! अत्रान्तरे स प्रतिमणितस्तया तरूण्या। परिशात मया । यत्त्व दक्षो दाक्षिण्यशिरोमणिस्त्यागी भोगी प्रियपद मृतक्ष, पर प्रत्यैन मम पतिश्चण्ड । एतच श्रुत्वा चण्डशब्दाकर्णनजाताशझेन चिन्तित चण्डसोमेन । 'नून सैण दुरावारा मम भार्या मामिहागत : परिमायतेन सकेतितविटेन सम मन्त्रयन्ती मा न पश्यति ।' युवा प्राह पत्तिस्ते ऽस्तु चण्ड सोमो ऽधवा यम इन्द्रो वाद्य मया साधैं त्वया सगम्यमेव च ।। ३८ भणित तरुण्या । 'यद्येव तव निश्चयस्तयाव-मम पतिरिह स्थित कसिनपि प्रदेशे प्रेक्षा पीसते तारदह । निजगृहं. प्रजामि । पुनस्त्वया मम मार्गलग्नेन समागन्तव्यम्' इति भणित्या मा तरुणी रगतो निर्गता। चिन्तित चण्डसोमेन । 'अये, सैयैषा दुप्रतियन मणितमेतया मम पतिथण्ड ।' यावदेतचण्ड सोमश्चिन्तयति तापदिद नया गीतम् । इष्ट यन्मानुपं यस्य तदन्येन रमेा चेत् । स जाननेवमीारादत्ते तस्य जीवितम् ॥ ३९ एघ च निशम्याटुना चण्डसोमेन परिस्फुरदघरेण चिन्तितम् । 'कस्सिन् स दुराचार सा च 12दु शीला व्रजति । अवश्य तच्छिरोलुनामि । इति चिन्तयन् स समुत्थाय शोवाध्मातहृदय स्वनेम 12 प्रविश्य यहलतमसाच्छादिते भूभागे गृहफलहकस्य पाश्चात्यपशे कोटिपहरणसज स्थित । ६१०) इतश्च प्रेक्षणे निवृत्ते गृहफलहकद्वारे लघुभ्राता स्वसा च प्रविशन्ती चण्डसोमो पीक्षाचने । 15 तेन च कोपान्धतमसाच्छादितपिकचधुपाविचार्य परलोकमवगणय्य लोकापवाद परित्यज्य नीति 15 कोटिशस्त्रेण लघुसोदर स्वसा च निहतौ । द्वावपि धरातले पतितौ । सैपा मम प्नियाप्रियकारिणी सैप पुरुषो दु शील इति यावतस्य शिरच्छिननीति चिन्तयन् कोटिप्रहरणमुद्गीर्य चण्डसोम प्रघावितस्ता 18 घरकोटिफलहके रणन्ती लग्ना, तच्छन्दाकर्णनमात्रेणास्य प्रतिसुद्धा भार्या नन्दिनी । भणित ससम्रमया 18 तया। 'हा निर्धर्म, किमेतत्वयाध्यवसितमिति । हत कनीयान् भ्राता भगिनी च।' पतनिशम्य ससम्रम यायद्विलोकयति तावद्वन्धुर्मगिनीच मृति प्रापतु । तत' सजातगुरुपश्चात्तापेन तेन चिन्तितम् । 'हा हा, शमया अकार्य कृत कोपयशत।' इति चिर निलप्य मूर्छानिमीलिताक्ष पृथ्वीपीठे लुलोठ । नन्दिन्यपि । 'देवर ननान्दर च' इति भणित्वास्तोकशोकशव्यथितहृदया यहुधा ररोद । ततः क्षणमाघलब्ध चैतन्यश्चण्डसोम 'हा बन्धुरगुणप्रामाभिराम सदाचार, हा श्रीसोमे मगिनि, युवा विना सदाधारमपि 24 निराधार जगत्तमभूत्' इति चिर विललाप। असापरत्यकारीत्यद्रष्टव्यवदनो द्विज । हियेव द्विजराजो ऽस्ताचलात्पतितुमुद्यत ॥ ४० तत्चदानन्दमाकर्ण्य स्त्रीत्वान्मृदुलमानसा । रजनी तारकव्याजादिवाश्रूणि विमुञ्चति ॥ ४१ तत क्रोधादिवाताम्रस्तम शयुं क्षय नयन् । प्रपातयन् करॉश्चण्डान सूर्यों नृप इवोदित ॥४२ ६ ११) अथ स जल्पितो जनेन भोचण्डसोम, एय विलाप मा कापी'।तत स विलपन्नेव हायाधय, हा भगिनि', इति नि सृत्य श्मशानभूमौ चिताज्यलनज्वालावली कृत्या प्रवेष्ट यायचण्डसोम प्रारेमे so तापदामजने 'गृहीत गृहीत द्विज पतन्तम्' इति यति चण्डसोमो वलिमिनरैर्धत । अथ द्विजैरक कि 30 प्राणान् वृथा त्यजसि, प्रायश्चित्त विरचय' । चण्डसोम उवाच । विप्रा तबीयता मे।' माहेको ऽघमकामेन कृत तेनैव शुद्ध्यति । पर प्राह जिघासन्त निम्नान ब्रह्महा भवेत् ।। ४३ ऊचे ऽन्य कृते पापे कोध एवापराध्यति । परोऽवदद्भवेच्छुद्धो ब्राह्मणाना निवेदिते ॥४४ कश्चिदूचे पृत पापमशानान हि दोपकृत् । माहान्यो देहि सर्वख द्विजाना स्वस्य शुद्धये ॥ ४५ मुण्डयित्या ततो मुण्डतुण्डे भिक्षा भ्रमन् सदा । करपात्री करे विनद् गच्छ त्रिदशदीर्घिकाम् ॥ ४६ इत्य मिथो विरद्धानि श्रुत्या तेपा यचास्ययम्। मा चतुर्शानिन मत्वा तान् विहाय समागमत् ॥ ४७ 36 ततोऽत्र चिन्त्यता तीर्थस्नान शुद्धि कथ भवेत् । जलेनाङ्गमलो याति न लग्न पापमात्मनि ॥ ४८ यदि मानास्मृतेर्यापि गङ्गा हरति फरमषम् । जायते जलजन्तूना तत्कदापि न कल्मषम् ॥ ४९ यदि सरणमात्रेण जग पूत भवेदिदम् । अहो तन्मोह एवाय यजलेनात्मशोधनम् ।। ५० इद वाक्य विचार न सहते हि महात्मनाम् । पर जनेन मुढेन प्रसिद्धि गमितं परम् ॥ ५१ रागद्वेषविहीनेन यदुकं सर्पवेदिना । मन शुद्ध्या कृतं तद्धि पापप्रक्षालनक्षमम् ॥ ५२ भुत्वेति चण्डसोम स्व वृत्तान्त प्राञ्जलि प्रभुम् । प्रणम्य प्राह सत्य तद् यदाख्यात विभो त्यपा ।। ५३42 3)पर मम पति प्रकल्यैव च* 17)PD प्रहरएसय 28) 10 भोक्षण मोम तत स पिगपारित गृहमय सन्नि मृत्य 19) Pान 30) रिमिनो 40) Pom.end परम् 94 07 27 33 33 36 99 43 ·* 15 - 1 3 3 6 6 9 9 15 18 18 -II. $13 : Verse 66] कुवलयमालाकथा २ सर्वशवाफ्यस्य विशुद्धिदस्य योग्यो ऽस्म्यहं यद्यधभाजनोऽपि । दीक्षां ततो देहि ममेति तेन प्रोक्त प्रतं तस्य ददौ मुनीन्दुः ।। ५४ 1 इति कोपे चण्डसोमकया। ६१२) गुरुणा श्रीधर्मनन्दनेन पुनरप्युक्तम् । 'दुर्दमो मानमातलो धर्माराम मनक्ति यः । स्वशक्तिव्यक्तितो यतः क्रियतां तस्य रक्षणे ॥ ५५ परित्यजन्नपि झो, मानवो मानवर्जितः । भवेद्भवे यदि धेयाचिया संधियते ततः॥५६ हिताभिलापी या स्वस्य तेन मानमहीधरः ! मेदनीयः सदाप्युयन्मृदुताभिधधारया ॥ ५७ अहंकारो नदीपूर इव पुंसः कुलद्वयम् । भिनत्ति कूलद्वययत् पद्मोच्छेदनलालसः॥ ५८ दप्टो दर्पभुजङ्गेन नरश्चैतन्यशन्यधीः । नमस्यति गुरुन् कापि पुरतो न स्थितानपि ।। ५९ मानान्धलोचनो देही चारुमार्ग न पश्यति । अतः संसारकूपान्तर्निपतत्युचितं हि तत् ॥ ६० मातरं पितरं भार्यामपि नियमाणामुपेक्षते मानमहागजेन्द्रपरवशः, यथैप पुरुषः।' राशा 12 परिजल्पितम् । 'भगवन् , अस्यां समायामनेकलोकाकुलायां सैप पुरुष इति कथं प्रायते।' भणितं 13 श्रीभगवता। य एष मम वामस्तपदक्षिणपाय स्थितः प्रोनामितभ्रूयुगः पृथुलपक्षास्थलो गर्वमरमुकुलित- दृष्टिरुत्तप्तकनकवर्णतनुराताम्रलोचन एतेन रूपेण मूर्ती मान इव समागतः । यदेतेनामानमानमूदचेतसा 1B कृतं तदाकर्ण्यताम् । तथा हि, अस्त्यवन्तीजनपदे नगरी श्रीगरीयसी । विशाला सुमनःशाला विशाला शालशालिता ॥ ६१ सुप्रापं यत्र सिप्रायाः पयः पीयूपसोदरम् । निपीय लोफो न सुधापायिनो ऽपि प्रशंसति ॥ ६२ यत्राभलिहहानचन्द्रशालासु योपितः । राजन्ते धीक्षितुं लक्ष्मी स्वर्गवध्य इवागताः ॥ ६३ धनिनां यत्र हर्येषु सदनेषु मनीषिणाम् । वर्धते श्रीसरस्वत्योमिथः प्रीतिर्गतागतैः ॥ ६४ तस्या नगा: पूर्वोत्तरदिग्धिभागे योजनमानप्रदेशे कूपपदाभिधानो मामः । तत्रैका पूर्व शराजवंशप्रसूतो भागधेयपरिहीनः क्षत्रमटो नाम जीर्णठकुरा परिवसति । तस्य चैक एच पीरमटाया। पुत्रो निजजीवितादप्यधिकबालमो ऽस्ति । अन्यदा स तं तनुजं परिगृह्योजयिन्यां प्रद्योतननृपस्य सेवा- इवाकपरो यभूव । दचः क्षित्तिपतिना तस्य स एव कूपपद्रो नामः कालेन च स क्षत्रभटो ऽनेकसमीप. 24 संपर्फचैरिवीरयारविदारितावयघो जराजीर्णतया चरणवङ्गमणाक्षमस्तमेव पुत्रं धीरभदं भूपस्यार्पयित्वास गृह एव स्थितः। तस्यापि शान्तिभटामिधः सूनुरस्ति । स च ममतः क्षितिपस्य सेवा कर्तुं प्रवृत्तः । तस्य स्वभापतः स्तम्घस्यात्यन्तमानिनो योपनगर्वितस्य प्रद्योतनराशा राजपुत्रवर्गेण च शान्तिभट इति अनामधेयस्य मानभट इति नाम विदधे । नरेश्वर, स एप मानभरः।' ६१३) अन्यदा सदसि सर्वेषु स्वस्वस्थाननिविणेषु मानमटः समागमत् । ततः स्वस्वामिनः सचियपुङ्गववर्गस्य सतनमस्कारो निजस्याने राजपुत्रं पुलिन्दारयमुपविष्टं दृष्ट्वा प्रोचियान् । 'मो पुलिन्द, 50 मदीयमिदमासनस्यानं समुत्तिष्ठ स्वम्' इति । पुलिन्देन भणितम् । अहमजाननेवेहोपविष्टस्तायत् 30 क्षमस्य ममः, न पुनरुपविक्ष्ये । ततः 'तय मानभटस्य स्थाने पुलिन्दो निविष्टः' इति यदद्भिरपरैः स उत्तेजितः। तथथा। 'त्यजन्ति मानिनः सर्वे तृणवजीवितं धनम् । उज्यन्ति मानं न कापि मान पय महन्धनम् ॥ ६५ लप्वमूलयद्रव्यं मान मन्दरमहरु । त्यजन्ति मानिनः पूर्व परं च न कथंचन ॥ ६६ एतजनयचनमाकये क्रोधाध्मातहृदयो मानमटो निर्दयः कार्याकार्यमविचार्यानार्य इव स्वमूति- 36 मवगणय्य कृपाण्या पक्षस्यले पुलिन्दं जघान । तं निपात्य सच सदसो निःसृत्य पुलिन्दपाक्षिराजपुपु 35 पृष्ठिलग्नेष्यपि पेगपसरया गत्या स्वग्राममागम्य कृतापरायो भुजहम इव स्ववेश्म प्रविश्य पितुः पुरतो पुरतो यथावृत्तं कथयामास । तपिशम्य पितृपित्रा जस्पितम् । 'पुन, पारतं तत्रतमेव । अप पुनः 30सांप्रत सांमत विदेशगमनम्, तदनुभवेशो था। तम तदनुप्रयेशो न घटते, तापदिदेश एवं गम्यम् । अन्यथा जीवितव्य न । ततस्परितमेय पत्स, सनीफुरु चाहनम् । तमारोन्य सफलमपि गृहसारं 27 33 33 गुनीर) भिारया 16) गमन्मशाग 1 )ीम 27)मासस जमान for TREरमान. 31)rnid:ld before TB). 55y padda पर मर्न storestN7) 10) Dades on the margin the following (to contalltra ।) येन तराभिवरेसतारे गम्। तेन र मानमरेन मनमनमहिनविधि पता कर सकता।

·3 9 9 12 12 16 *16 रत्नप्रभसूरिविरचिता [II. 13 : Verse 07- रेवातीरं प्रति प्रेषितो क्षणभटवीरभटौ। परं स्वयं व्याधुट्य मानमटः कतिमिरपि स्वपुरुषैः परिवृतः 1 पित्रा पार्यमाणोऽपि पौरुषाभिमानितया स्थितः। 'द्विधापि लाभः संग्रामे शूरो मृतिमवैति चेत् । स्वर्गशर्माथवा जीवेचतः श्रेयः धियः पदम् ॥ ६७ । इति स यायश्चिन्तयन्नस्ति तावत्तत्र पुलिन्दस्य पलं प्राप्तमेघ । ततस्तन वयोयुद्धं प्रवृत्तं, मानभटेन मानवाहारूढेनाकर्षितखड्गरत्नेन तद्वलं सकलमप्यभजि । ततः स गुरुमहायतो नियूंढपराकमा स्वपुरुषः सह पितुः पथि गच्छतो मिलितः। अथ तो क्रमेण यान्तौ नर्मदोपकण्ठे पर्यन्तनाममेकमाश्रित्य दुर्गमें 6 तस्थतुः । सो ऽपि मानभटः कियद्भिर्दिने रूढवणः संजज्ञे । १४) तत्र तयोस्तस्थुपोः क्रियानपि कालो व्यतिचझाम । तथान्यदा वसन्तश्रीपेनावन्यामवातरत् । सपल्लवधियोऽभूवन यस्याः संगान्महीमहः ॥ ६८ अशोका अपि कुर्वन्ति सशोका विरहिस्त्रियः । स्मरन्त इव चिचान्तस्तत्तत्पादतलाहतीः ॥ ६९ अनहो.ऽपि हि यत्संगाधन्त हन्ति वियोगिनः । पुप्पश्रियैव सर्वत्र तत्र मिनयलं महत् ॥ ७० किल माध्वीकगण्डूपोक्षितेन भूशरोपितः । बैग विरहितं हन्ति केशरः केशरश्रिया ॥ ७१ पलाशास्तु पलाशाढ्याः पलाशा इव रेजिरे । वियोगाकान्तनारीणामरीणाः प्राणितच्छिदे ॥ ७२ कलिशाखिनां शाखा नवपल्लयवेल्लनैः । मञ्चलोत्तारणानीय पुष्पकालस्य तन्वते ॥७३ $ १५) भय स मानमटो ग्रामतरुणनरैः सह दोलायामधिरूढवान् । प्रामजनेनोदितं 'यो यस्य 15 हृदयंगमस्तस्य तेन नाम गेयमेय।' प्रतिपन्नं ग्राम्यपुरुपैः । एवं भणिते निजनिजप्रियाणां पुरस्तरुणपुष्पवर्गों गीतं गातुं मारेमे। ततः को ऽपि गौराही कोऽपि श्यामलादी को ऽपितन्यगी को ऽपि नीलोत्पलाक्षी 18 गायति। ततोदोलाधिरूढेनमानमटेन निजा जायागौराद्यपिश्यामाङ्गीनामोचारेण गीता एवंच दयामाया 18 नाम गीयमानं श्रुत्वा तस्य प्रिया गौरागी समधिकं चुकोपाततोऽपराभियुवतिभिःसा हसितेति । 'सखि, . तव रूपमप्रमाण सौभाग्यमही च यत्व पतिरन्यायाः श्यामागम मनोवल्लभाया नामोत्कीर्तनमातनोति ।' ततः सा सौभाग्यवती गौराङ्गी निक्षिप्तहृदयशल्येव क्षणं चिन्तयामास । 'अहो, मम प्रियेण सखीजन-21 स्थापि पुरतो मानोऽपि न रक्षितः । अहो, अस्य निर्दाक्षिण्यम् । अहो, निर्लजता । अहो, निम्नेहता। येन प्रतिपक्षगोनग्नहणं कुर्वता महदुःखं प्रापितालि, ततो ममापमानितसौभाग्यलक्ष्म्या न समीचीनं 24 माणितम्' इति विचिन्त्य सा गौरागी महिलावृन्दस्य मध्यानिर्गमनोपायमिच्छति, परं न तदृष्टिपञ्च 24 नायसरं प्राप्नोति । इतश्च, स्वप्रियाद्वोनस्खलनश्रुतिसंतप्तचेतसः। तस्या दुःखमिव प्रेक्ष्य द्वीपमन्यं रविर्ययौ ।। ७४ कमलानि परित्यज्य मधुपाः कुमुदायलिम् । मेजुः प्रायेण नैकर मधुपानां रतिर्भवेत् ॥ ७५ अस्तं गते दिनस्यान्तात् खगे विश्वप्रकाशके । कोशन्ति स खगानामसौहृदादिय दुःखिता ॥ ७६ पर्यपूरि तथा विश्वमपि विश्व तमोमरैः । यथा न लक्ष्यते लोकैस्तदा पाणिनिजो ऽपि हि ॥ ७७ सर्या अपि क्षणादेव ग्रस्यन्ते तमसा दिशः । इनाद्विना सपनेन को नाम न हि दूयते ॥ ७८ अभूत्तमोमयं भूमितलं निखिलमप्यथ । राज्यं तमसि कुर्याणे यथा राजा तथा प्रजा ॥ ७९ मजलं न स्पलं नोचं न नीचं नयनायनि । न समं नासमं सर्व तमसैकीकृतं जगत् ।। ८० 33 तत ईटक्षे समये सा युवतिः सार्थमध्यतः कथंचिन्निर्गत्य मरणोपायं चिन्तयन्ती गृहमाजगाम । तर 33 सा श्यया पृष्टा 'वत्से, कुत्र ते पतिः । भणितं तया। एष आगत एव मम पृष्ठे लग्नः' इति वदन्ती सायशा पासवेश्म प्रविवेश । ततो ऽसायतिगुरुदुःसहमतिपक्षगोवन्नमहारदलितव जजल्पेदम् । 'आफर्णयत भो लोकपालका नीतिपालकाः । विना प्रियं निजं नान्यो मया चित्ते विचिन्तितः ॥ ८१36 पर न कृतमेतेन घरं प्राणप्रियेण यत् । यदस्यन्तवयस्यानामपमानपदं कृता । ८२ इत्युदीर्य तयात्यन्तकोपया कण्टकन्दले । अक्षेपि पाशकः प्राणान् विधृत्य सृणयद्रुतम् ॥ ८३ १६) इतश्च स मानभटस्ता रमणीगणमध्यस्थामप्रेक्षमाणो जाताशङ्का स्वभवनमाजग्मिवान् । 99 तेन मातुः पार्थे पृष्टं यद्यद्वधः समागता कि या नेति' । मात्रा जल्पितम् । 'यह समागत्य पासमवने प्रविष्टा' इति समाफर्ण्य मानमटस्तपागम्य त्वरितमेव पासं तस्याधिच्छेद । अथोसा जलेन संसिच्यमाना क्षणेन स्वस्यचित्ता समभवत् । मणितमनेन । 'निये, कि केनापराद्ध, कथं कुपिता, किमिदं त्वया निर्नि-49 600om पर्यन्त 12) Pमाध्वीगण्ड 26) Poomit lune स्वप्रिया ete to चेस, Pom. तस्या, अस्या for हस्सा 33) ईदृशे 36) बितेतिचितित. चिचेपि चितिन' 39) Bखमुन40) वाममुतने 41) 0 स्वगत्य, जन्डेन 27 27 30 30 36 39 31) प्रजा ·12 15 16 18 -II. $17 : Verse 90] कुवलयमालाकथा २ 1मित्त स्वकीय जीवितं ममापि च संशयदोलामारोपितम्' इत्याकर्ण्य गौगङ्गी प्रियं प्रति वाक्यमाह से 1 'यत्र सा सौभाग्यवती कमलदलदीर्घलोचना श्यामानी निवसति तत्र त्यमपि गच्छ' इति । मानभटे- नोक्तम्। 'प्रिये, सवैथैवास वृत्तान्तस्यानभिशः। का झ्यामागीं, केन कदा दृष्टा, केन तव पुरो निवेदितम्, ३ इति कथय । एतन्निशम्य सा रोपामलदद्यमानमानसा वभाग । 'अधुना त्वमनभिशो ऽसि यदा त्यया दोलाधिरून सखीजनपुरतस्तस्याः श्यामाझ्या गीतमुद्रीतमेतत्कथं विस्मृतम् । एवमुफ्त्वा तया 6 महापुण्यारण्यस्यमुनिनेय मौनमवलम्य स्थितम् । मानभटेन चिन्तितम् । 'यदसावकारणे ऽपि कोप-6 पर्वतमारोह' । ततस्तेन प्रसाधमानापि सा पुनः पुनर्न किंचिजल्पितपती । केवलममान मानमेवाश्रित्य स्थितवती। मानमटेन चिन्तितम् । 'यदेतस्या रोपपोपितचित्ताया अनुनये पादपतनमेव हितम्' इति विचिन्त्य तेन तदेव कृतम् । परं तेन कृतेनापि प्राज्याज्यसंसिक्तज्वलनज्वालेव साधिकतरं क्रोधदुर्धरा यभूव, न पुनश्चेतसि शमरसं पुपोष। ततः स मानभटश्चिन्तयति मा 'युक्तमेपा मृगाक्षी प्रसाद्यमानापि नाम न प्रसीदति स्म । यत ईदृश्य एव खियो भवन्ति । प्रत्यासना भवेन्मोक्षलक्ष्मीर्मोक्षाभिलापिणाम् । न जायते ऽन्तरा नाम दुस्तरा स्त्रीनदी यदि ।। ८५ 12 सेवन्ते कामुकार कामतापच्छेदाय कामिनीः। परं प्रत्युत जायन्ते महासंतापभाजनम् ॥ ८५ सौदामिनीव संध्येव निन्नगेव नितम्धिनी । चञ्चलप्रकृतिएनएरागातिनीचगा ॥ ८६ विवेकपङ्कजं हन्ति मानसे महतामपि । कामिनीयं हिमानीय कस्तामिच्छति तत्सुधीः ॥ ८७ विवेकपर्वतारुवान गुणप्रौढानपि द्रुतम् । हेलयापि महेलासौ वीक्षितेनापि पातयेत् ॥ ८८ नवीना कापि दृश्येत शस्त्रीय स्त्री शरीरिणाम् । आदीयन्ते यया प्राणा याद्या आभ्यन्तरा अपि ॥ १७) इति चिरं विचिन्त्य वासभवनानिःस्तो मानभटो जनयित्र्याप्रच्छि 'पुत्र, कथय किमेतत्' 11B ततः स तस्या अदत्तत्वमतिवचनो पहिर्निर्गतः । कान्तया चिन्तितम् । 'अहो, पत्रकठिनहृदयारिस येन भर्तुः स्वयं पादपतितस्यापि न प्रसन्नाभयं ततो न बरं कृतम्, पुनः पुनः पदपतनामसादरीक्षापनो 21मम प्राणेशा कुन जगाम, इति न सम्यग् जानामि, तस्मादमुप्य पृष्ठलमा प्रजामि' इति चिन्तयित्वा 21 वासवेश्मतो निर्गता। 'पुषि, फ चलितासि' इति यथूपृष्टा 'मातः, तब पुषः कापि प्रस्थितः' इति यदन्ती सा त्वरितपदं मघाविता ससंन्नम, पृष्ठे श्यचरपि । चिन्तितं च तत्पिना वीरभटेन । 'सर्वमेय मुटुम्ब कापि प्रस्थितम्' इति चिन्तयन् सोऽपि तेषां मार्गे लग्नततः मानभटो घनतिमिराच्छादित 21 फूपनिगमे पजन तया कथमप्युपलक्षितः। स च बाहुपादपशाखासहम्नसंज्ञातान्धतमसस्य फुपस्य तटमाजगाम । तत्र च तेनोपलक्षिता पृष्ठतः समायान्ती निजजायेति । तामवलोक्य 'पतस्याः परीक्षा फरोमि' इति विचिन्स न वान्तः शिला निEिN ) तन्छिलापतनसंत्रातशामाकार्य 'मम पतिः पतितः' इति मत्वा तद्भायर्या दुःसातवटे त्यरितमात्मानं मुमोच। ततः श्वशूरपि तहःपदुःसिता स्वं मुरू. पती, ततस्तस्या दुःखेन महता पृष्टलग्नः श्वशुरोऽपि । ततत्रितयमपि विनष्टं दृष्ट्वा स चेतसि चिन्तितवान् ! so मयार किं कर्तव्यम्, पतेन दुःपेनामानं कि पे क्षिपामि, अथवा न' इति निचार्य तेन प्राप्तकालमेतेषां 30 मृतानां नियापक्रियामातन्य परमवैराग्यमागतेन विषयान्ता परिभ्रम्य परिसम्य लोरेन निवेदितानि भैरवपातगास्मानप्रभृतीनिसमाचरतामाामापिट्यधमभूतसंभूतदुस्तदुरित जातोपशान्तये पोशारी 33 नगरी मेजे। मो नरेश, तदयं यसफो नमिशो मूहमना लोकोत्या तीयोनि करोति । यदि तारथित 33 शुद्धिस्तदा पुरुषो गृहेऽपि तिष्ठर पापं भिणोति । ततः सधैव मनाशुद्धिरेय निधैया ! चिसा घिना दत्तं रित्तं पाये ऽपि सर्पथा । तथा क्रियाकलापम भसनीय गुनं पृथा ।। ९० 36 एवं निदाम्य गुरुदितं मानभटो मानमपनीय मगरतो धर्मनन्दनम्न चरणमूलमाश्रितः। तमः प्रतियुदेन । मानभटेन प्रमज्या याचिता। रिणा समादिष्टम् । 'वन्म, मनुच्छस्वच्छतानिधे, मपदय निरतिवारं चारित्रप्रतिपारनं दुप्फरमेव । पय कर्तव्य फेशोत्पाटनम् । नित्यमेय प्राणातिपातपिरत्याहीनि मनानि ३७ निरतियाराणि धारणीयानि । पोदव्योऽयदशमानशीलगमारः। भोक-यमरमविरसं कसं मैक्षम् 132 पानन्य प्रामुकरणीयं निम्यादु जलम् । शयितव्यं भूमी । युमपाइपरीपदोपसगवर्गसंसमें ऽपि न मना. 1) Hrriसागरगोल in for theart at INTarrare. 10)ी 20) Ma(R) नुन,ntorrentr र anser.TATOrgare. 3)RTAL 3 ·3 6 6 9 9 15 15 18 18 *18 रतप्रभत्रिविरचिता [II, $18 : Verse 91- गपि शैथिल्यमाघेयम् । यन्मदनदन्तैोहचणकभक्षणं सुफरं न पुनर्जिनप्रणीतम्रतप्रतिपालनम् ।' ततः 1 श्रीधर्मनन्दनगुरोरुपदेशपचापीयूषं मानमहाविषमविषदर्पनिर्दलनसमर्थमाकण्ठमुत्कण्ठया निपीय 3मानमटः प्रवज्यां जमाह । । इति माने मानभटक्यानकम् । ६१८) पुनरपि गुरुराह। 'ईहये यदि कल्याणमात्मनो भव्यजन्तवः । तदार्जवरुपाणेन च्छेद्या माया प्रतानिनी ॥ ९१ मायानदीमहापूरं यद्यमूर्य तितीर्षसि । ऋजुत्यास्यतरी तूर्ण ततः सञ्जय यत्नतः ॥ ९२ माया रात्रिची शेया जगजन्तुमयंरुरी । अपरचित्तसद्भावस्फूर्जन्मन्द्रप्रभावतः ।।९३ मायानृतखनियेन रुता स्यात्तस्य दुर्गतिः। न कृता येन तस्येह श्रेयाधीवशवर्तिनी ॥ २४ माया दुर्नयभूपालकेलिभूमिरियं वरा । जननी विश्वदुःसानां काननं पापभूयहाम् ॥ ९५ माया क्रियमाणा यशो धन मित्रवर्ग च नाशयति । जीवितव्यं च संशयतुलामारोपपति । भो नरेश्वर, 1यर्थप पुरुषः । भूभृता प्रोक्तम् । भगवन, न जानीमो वयं कः स पुरषा, क्रिमेतेन कृतम्।' श्रीधर्मनन्दनः ।। प्रोचे । य एष तव संमुखः पाश्चात्यभूभागे मम स्थिता संकुचितदेहभागः कृष्णकायकान्तिः पापीयान दृश्यते स मापापी मनेन मायापिना यत्पूर्वं कृतं तदाकर्ण्यताम् । तथा हि, जम्बूद्वीपाभिधे द्वीपे क्षेत्रे भरतनामनि । काश्यदेशे ऽस्ति विख्याता पुरी वाराणसी वरा ॥ ९६ स्फुटं स्फाटिकयद्भित्तौ यत्रेक्षन्ते मृगीदृशः। चरन्त्योऽपि निकेतान्तः स्व आदर्श इवानिशम् ॥ ९७ दुम्मं तु त्यागिनामेव सर्वैश्वर्यविराजिताम् । कदाचनापि प्राप्यन्ते याचनाय न याचराः ॥ ९८ यत्र कामानलो यूनामदीपिष्ट कुतुहलम् । संध्यासमीरणः सिद्धसिन्धुसीकरहारिमिः ॥ ९९ या चतुर्दशस्वप्नजन्ममहिम्नः अमूर्तमूर्तिरमणीयतातिरस्कृतानल्पकन्दर्पस्य उत्पन्नविमलकेवलशानाव लोकिताशेषपदार्थसार्थस्य संसारोदरविवरसंचरिष्णुसकलजनताप्राणदानोद्धतविशुद्धसद्धर्मदेशनासिंह 21 नादविधुरितसकलकुमतकरिवरस्य सुरासुरनरेश्वरसंसेव्यमानचरणारविन्दयुगलस्य तीर्थर तो भगवत-21 स्त्रिजगदानन्दनस्य श्रीवामानन्दनस्य जन्मभूमिः। तस्या नगर्याः पश्चिमोत्तरदिग्विभागे शालिग्रामो नामग्रामः। अन्धुभिर्वन्धुरो ऽगाथैः संकटो विकटैर्यटैः । मनुलो यक्षुलश्रेण्या चित्तप्रीत्यै न कस्य यः ॥ १०० 2 ६ १९) तत्र चैको वैश्यजातिर्गङ्गादित्यारयः परियसति । तम ग्रामे धनधान्यसमृद्ध ऽपि स एवैको दारिद्रयमुद्राविद्रुतः । कुमुमशरसमानरूपे ऽपि जने स एवैको वैरुप्यधारी। किं यदुना, स 27 एवैको दुर्पचनपरो निखिलजनोद्वेजनीयदर्शनः कृतघ्नः कर्णेजपः सर्वागुणगणमन्दिरं च । तस्य ग्रामजनेन 27 मायामीलस्य पूर्वनाम गङ्गादित्य इत्ययमत्य मायादित्य इत्यभिधा विदधे। भो नरेन्द्र, स चायं मायादित्यः। तर ग्रामे वगिरपुत्र एकः पूर्वसुरुतसंचयक्षयपरिक्षीणद्रषिणः स्याणुरित्याख्यः। तस्य 30 तेन मायादित्येन समं प्रीतिरुत्पन्ना । स च स्यमावेन सरलः कृतशः प्रियवादी दयालुरवञ्चनपरः सदा ३० दीनयत्सलोऽनादीनयश्चेति । तेन स्थाणुना प्रामवृद्धजनेन प्रतिपिध्यमानेनापि सौवचित्तमविशुद्धतया मायादित्यस्य समीपं [सामिप्यं] न कदापि मुच्यते । जानाति साघुर्चकाणि दुर्जनानां मनांसि न । आर्जनार्पयत्येव स्वकीय मानसं परम् ॥ १०१ ततस्तयोः सजनदुर्जनयोः प्रासमन्दयोरिव मरालयफयोरिव भद्रगजयवरफूलगजयोरिव स्वभावेन स्थाणोः कैतवेन मायादित्यस्य तु मिथः प्रीतिरवर्धत । भन्यदा विभ्यस्तचेतसावन्योन्य विविधान् Bधनोपार्जानोपायान् परिकल्प्य स्वजनवर्ग परिपृच्छय वृत्तमङ्गलोपचारी गृहीतपाथेयो दक्षिणदिशाभिमुखं 35 जग्मतुः। तत्र ताभ्यामनेकगिरिसरिच्छाखिभ्यापदसंफुलं यनं दुर्लझयमुलद्वय स्वर्गपुरप्रतिष्टं प्रतिष्ठान पुरमवाप्य विविधयापिज्यादि फर्म पुर्याणाभ्यां कथंचित्प्रत्येकं पञ्च काश्चनसहनी समुपार्जिता। ततस्ती 30'द्रव्यमेतचौरमिलजनेभ्यः परित्रातुं दुष्करम्' इति विचिन्त्य स्वदेशं प्रति गमनसमुत्सुकमनसी दश 30 नुवर्णसहच्या दश रखी स्वीसत्य जाधीराञ्चले यहा मुण्डितमस्तकी प्रावृतधातुरचवाससी विरचितदूर- तीर्थयात्रिफलोफवेषौ मिक्षा पाचमानी कापि मूल्येन कापि सत्रागारेवन्नता कमपि संनिये यतुः। 33 33 ·* 19 3 -II.521 : Verse 104] कुवलयमालाकथा २ 1 तमोकं स्थाणुना । 'भो मित्र, मार्गभ्रमखिनदेहो भिक्षायै गन्तुं न शक्नोमीति तदद्य निरवद्या भण्डका ! एव भक्ष्यन्ते । तच्छुत्या मायादित्या प्रोचे । 'त्वमेव पत्तनान्ताप्रविश्य मण्डकान् कारय, नास्मिन्नर्थे निपुणोऽस्मि, परं त्वरितमागन्तव्यम् । स्थाणुना भणितम् । 'भवत्वेचं कथमयं रत्नग्रन्थिः क्रियताम् ।। मायादित्यो जगाद । 'कस्तावजानाति नगरव्यवहारं तस्मात्को ऽप्यपायो भविष्यति तब मविष्टस्येति ममैव पार्श्वे रत्ननन्धिस्तिष्ठतु।' स्थाणुस्तस्य करे रजनन्थिमर्पयित्वा पुरं प्रविवेश। चिन्तितं च मायादित्येन । 'यदि केनाप्युपायेन रत्नग्रन्थिरसौ ममैव भवति तत्कृतार्थपरिश्रमः स्याम्' इति विचिन्त्य । प्रत्युत्पपापमतिना तेन मायिना सत्यरतनन्धिप्रतिरूपो द्वितीयः पापाणशकलमन्यिः कृतः । तदा च 'कान्दविकापणेष्वनुदाटः' इत्यकारितमण्डक एवं स्थाणुरायातः । भगित स्वागुना । 'मित्र, कथमय मया मान्तविलोचन इव भवान् लक्ष्यते । मायादित्येन निवेदितम् । 'मया त्वं सम्यक् समागच्छन्नत्र नावगतः 9 किंतु चौर इति ज्ञानमतो विभ्यदस्सि, न कार्यममुना रनग्रन्थिना ।' एवं बदता तेन मायाविना गमताकुलितचेतसा पुनर्विरचितं सत्यरत्नमन्थि तस्य समय स्वयमसत्यरत्नप्रन्थि स्वीकृत्य 'अहं भिक्षायै 22 गच्छामि' इति कपटेन मणित्याहोरात्रेण द्वादश योजनान्यतिक्रम्य यायदनप्रन्थिविलोकितस्तायत्केवलं 12 पाषाणखण्डान्येव दृशनि । तनिरीक्षणे वञ्चित इय मुषित इव स बभूव । ततस्तस्य पार्श्वतः सत्यरन- प्रन्थिमहणाय पुनरपि कूटकपटयारी चिरं सर्वत्र बभ्राम । सस्थाणुमित्रमार्गान्वेपणं चिरं चकार, परंस 15न मिलितः। ततोऽनेकधा विलप्य मित्रगुणे संस्मृत्य तेन दिनः समतिकसितः। रानी पुनः फुत्रापि देवकुलान्तः सुप्ता। २०) पाश्चात्ययामे केनापि गूर्जरपथिकेन गीतम् । 18'धवल इव योऽत्र विधुरे स्वजनोनो मारकर्षणे प्रवणः। स च गोष्ठागणभूतलविभूषण केवलं भवति ॥ १०२ 18 इति सूकं श्रुत्वा स्थाणोरपि श्लोक एका स्मृतिमायातवान् । 'अथ क्षितौ विपत्तौ च दुःसहे विरहे ऽपि च । ये ऽस्यन्तधीरतामाजस्ते नए इतरे स्त्रियः॥ १०३ 21 तां रानिमतिकम्य तेन चिन्तितम् । 'यदि मृतं मम मित्रं भवति तदास्य मानुषाणां रत्नानि पञ्च समर्पयामि' इति पुनः छतमति स्थाणुः स्वनगरं प्रति चचाल । मजतत्तस्य स्थाणोः क्रमेण नर्मदातीरे स मायादित्यो विलक्ष्यास्यो निःश्रीकशरीरो लोचनगोचरमुपाजगाम । ततस्तेन स्थाएं मित्रं वीक्ष्य 24 गाढमवगृह्य च फपटेनालीकवृत्तान्तो निवेदितुमारेमे । 'मित्र, तदा तव सकाशादहं निर्गत्य गेहं गेहें । परिभ्रममाणो धनिनः कस्यापि घेश्मनि प्रविष्टः, तत्र मयालब्धायां मिक्षायां किंचित्कालं यावस्थित तावत्तत्पदातिभिः क्रोधान्धैः साक्षाद् यमदूतैरिव चौर इति भणद्भिर्पिविधैः प्रहारैर्यमाणो sk भगृहस्वामिनः सकाशे नीतः । तेन समादिदम् । 'भन्यं कृतमेप धूतो यदनेनासाकं कुण्डलमपहतम् । तावत्सर्वथाय यतेन प्रियतां यावद्वाजकुले निवेदये। ततो मया चिन्तितम् । 'भुजगगतिवद्धचित्तेन विधिना नृणाम् । अन्यथा चिन्तितं कार्यमन्यथैव विधीयते ॥ १०४ २१) ततोऽकतापराधो विलपन वेश्मनः कोणे तैनिक्षिप्तः। तत्र स्थितस्य दुःखार्तस्य मे दिवसो 30 व्यतीतः। संमार राभिः। सा तु स्वामसंजातभररसमागमसंभूतामुखपरम्परा स्थितस्य मम त्वरितमेय निप्पुण्यकस्य लक्ष्मीरिय क्षणदा क्षयमाप । संग्रासो ऽपरो दिवसः। तत्र मध्याह्नसमये कापि नायिका 19 अनुकम्पया मम पोग्यमाहारमानिनाय । सापि मां रमणीयरूपं पिलोफ्यानुरागपती संजाता। 33 विजनीभूते घ तब सा मया पृशा भद्रे, त्यां पृच्छामि यदि स्फुटं सर्पमपि निधेष्यसि । तयोक्तं 'वरेण्या, निखिलमपि निवेदयिष्ये' मयोचे किमई निमन्तुः पदातिमिहीतः' । तया जल्पितम् । 'सुभग, एतस्यों 36 मयम्यां मदर्ता देवतापधननिमित्तं मलिम्लुयोऽयमिति च्छदाना स्वीकृतं त्वां वेन्यै यलिं दास्यति । 36 सतो मयाधिकजातजीवितान्तभयेन पुनः पृष्टा 'फश्य मम कोऽपि जीवनोपायोऽस्ति । तया कथितम् । 'नास्ति तय जीवनोपाया, न पुनः स्वसामिलो द्रोहं फरोमि, परं तथापि त्वपि मम महान् मेहः, ततो पाणु । अथ नवम्यां सकलो ऽपि परिच्छदो मरस्वामिना सह तीर्थभुवि पातुं यायति तदा तप 32 रक्षपालोऽन्येको द्वौ या भाविनी।' इत्याकर्ण्य प्रस्ताव परिलभ्य गृहादहं निःसृत्य फेनाप्यमीक्ष्यमाणः स्थाने स्थाने त्वां पिलोकपन सरलयहलवानीरे रेवातीरे यावदायातस्तायत्त्वं घः । मिप्र, तप 4. दुस्साहपियोगे एतन्मयानुभूतम् । एतहत्तान्तं निशम्य सम्यग्याप्पजलसुतलोचना स्थाणुः समजनि ! 8) तमोर सारिन. ३७) और इन शान तो 1porm, परनयाद तय समय समय पीया शारे 30 ? न 12)rom 28)rat १ष्टा" गुम4 ·* 20 প্ন 15 15 रत्नप्रभसूरिविरचिता [II. 21 : Verse 105- 1ततो द्वावपि घौतबदनौ हताहारकियो प्रचलितौ । ततो मार्गभ्रष्टौ दियोहितचित्तौ भयनान्तदृशौ च । संसार इव दुस्तरे फान्तारे विविशतुः । 'कुनागती, कुन गमिप्यायः' इति तो न जानीतः। स्थाणुना मणितम् । 'क्षुधाधिकं मां पाधते तत्त्वं रजग्रन्थि गृहाण, कदाचिन्मम पार्धात्पतिप्यतीति समर्पितो ऽनेन 3 रत्नप्रन्थिः।' चिन्तितं च मायादित्येन । 'अहो, यन्मम कर्तव्यमस्ति तदमुना स्वयमेव कृतम् । ततो मध्याझे ललाटेतपतपने ऽतीवतृष्णातरलितो पानीयं सर्वत्र पश्यन्तौ वटपादपायस्तादयट दशतुः । ततश्चिन्तितं तेन दुश्बुद्धिना 'सांप्रतमस्यैव कृपपातनमेवानपाय उपाय' भणितं मायादित्येन । 'स्थाणो, 6 कूपे कियत्प्रमाणं पयः, विलोक्य कथ्यताम् , यथा तदनुमानेन रढां पल्लीतन्तुभिदृढां रखं करोमि।' स तु महानुभावो ऽवकहृदयः पयःप्रमाणयीक्षारते प्रवृत्तः । ततस्तेन मोहमोहितचेतनेन मायाविनानपेक्ष्य 9 लजामवमत्य प्रीतिमनालोच्य दाक्षिण्यमविचार्य परलोकमविचिन्त्य सजनमार्ग स्थाणुरं निरीक्षमाणः । कूपे न्यक्षेपि । स च कूपे दलणचयचिते जम्पालान्तः पतितोऽपि तथाविधां वाघां देहे न सेहे । ततस्तेन विश्वस्तचेतसा चिन्तितम् । 'अहो, पूर्व दारिव्यम्, ततः कान्तायन्तः परिभ्रमणम् , तत्रापि 12 नियमित्रवियोगः, एतन्त्रितयमपि पापिना विधिना विरचितमेच । अहमन केन निर्दयहृदयेन क्षिप्तः 112 यादित्य एव समीपवर्ती नान्यः । कथमेतेनास्मि पातितः। नैतत् संवादि, दुष्टं मया खलु चिन्तितम् । कदाचिद्वायुना स्वर्णशैलचूलापि कम्पते । उदेत्यंशुः प्रतीच्यां च न मित्रं तनुते त्विदम् ॥ १०५ धिगहो, ममापि हृदयस्यानल्पविकल्पसंकल्पः। ततः केनापि राक्षसेन वा पिशाचेन वा पूर्ववैरिणा क्षिप्तोऽस्मि ।' स्थाणुरेच विचिन्त्य स्वस्थचित्तस्तस्यामप्यवस्थायां तस्यौ । प्रतिरेवेशी सजनानाम् । 18चिन्तितं मायादित्येन । 'अहो, यत्कर्तव्यं तत्कृतमेव । सांप्रतं दशानां रतानां फलं गृहामि' इति 18 चिन्तयन् मायादित्यो वनान्तः परिभ्रमन् चोरसेनापतिना वीक्षितो धृतश्च रत्नानि च गृहीतानि । २२) अथ चौरपतिः कथंचिद्भवितव्यतयानन्ययोदन्यया याधितस्तमेव विशङ्कटावटतटमवाप । 21 समादिष्टं पल्लीस्वामिना 'भो भोः, कूपात्पयः कर्पत' । इत्याकर्ण्य तैः कूपे पयःकर्षणाय वल्लीवरत्रया 4 प्रायगर्भः पलाशदलपुटकः क्षिप्तः। कूपान्तःस्थेन स्थाणुना ते वीक्ष्य महता शब्देन गदितम् । 'केनापि दैवदुर्योगतः कूपे ऽत्र क्षिप्तः, ततो मामप्युत्तारयत ।' तैः सेनानायकस्य पुरो विशप्तम् । 'यस्केनाप्यत्र 24 जीर्णकूपे पुमानेका पातितोऽस्ति ।' सेनापतिना जगदे ।' 'भो भोः, अलमलं जलाकण, प्रथमं तमेव 4 घराक कर्पत।' ततस्तदादेशवशंयदैस्त्वरितमेव स्थाणुः कूपतः फर्पितः । सेनापतिस्तं यमापे 'भद्र कुभत्यस्त्वं, कुतः समायातः, किमभिधानः, कथं जीर्णावटे निपातितः । मणितं चागेन । 'देव, पूर्वदेशत 27 आवां द्वौ जनौ दक्षिणाशामाश्रित्य कियता कालेन पञ्च रत्नान्युपायं मुदितमानसौ स्वगृहं प्रतिगच्छन्ती । मार्गपरिभ्रष्टौ तपातरलितचित्तावेतस्यामटव्यां प्रविष्टौ। तत आवाभ्यां तृपातुराभ्यां जीर्णकूपो दृष्टः । अतः परं देव, न किमपि सम्यग जाने, यदि केनापि पातित इत्यवैमि । परं यद्भवता कृपावता कूपात्संसारा- 30 दिव गुरुणा प्राणी सद्धर्मवचनोपदेशेनाकर्पितः। एतदाकर्ण्य सेनापतिनोक्तम् । 'केवलं तेन दुराचारेण 30 भवानिक्षिप्तः।' स्थाणुना भणितम् । 'नहि नहि शान्त पापम् । स कथं मयि जीवितादप्यधिक प्रियो वयस्यः श्वपच इव दुचरितमावरति ।' सेनापतिना जल्पितं 'स तावत्कुत्रास्ते' । स्थाणुना जगदे 'सांप्रते 33 नावगच्छामि'। अथ सर्वैरपि परिमोपिभिः परस्परं सहास्यमा निर्माय भणितम्। 'यदयं वराका 33 सर्वदैवावचित्तः सद्भावः किमपि न जानाति स्वस्थ शुद्धचित्ततया।' ततः पल्लीपतिरपाच । 'सांप्रतमिदं स एवास्य ययस्यो भविष्यति, यस्यामूनि रत्नान्यस्लामिहीतानि ।' चौरैरुक्तं 'देव, संभाव्यत एतत् । 36 अथ स पृष्टः 'कथय स कीदृशस्तव वयस्यः' । स्थाणुना भणितम् । 'देव, कृष्णवर्णः पिङ्गललोचन: 36 कृशाङ्गो मम घयस्यः। सेनाधिपेनोक्तम् । 'भद्र, त्यया लक्षणसंपूर्णः सुहलब्धो येन कूपे भवान् पातितः । त्वं प्रत्यभिजानासि स्वानि रत्नानि दृष्टानि । तेनोक्तं 'उपलक्षयामि' । ततस्तेन तस्य 39 रत्नानि दर्शितानि । तेन तान्यात्मीयानि परिक्षाय जल्पितम् । 'कुत्र कदा या रतानि प्राप्तानि, कथं 59 मन्मितं व्यापाघानीरूतानि ।' तैमत्तम् । भवन्मित्रं न विनाशितम्, केवलं रक्षानि स्वीरत्य नियन्य च ·*21 -II. 524 : Verse 116] कुवलयमालाकया २ 1स मुक्तः। तेन सेनापतिना सदयेन स्थाणोः पञ्च रतान्यर्पयांचके । तेन मित्रं विलोकमानेनैकस्मिन् 1 धनगहने दृढवल्लीसंदानितबाहुलतो नियमितचरणयुगः पोट्टल इय निबद्धो ऽधोमुखो वीक्षितः । सं विगतवन्धं विधाय हाहारवं कुर्वाणः स्थाणुः सानुकम्पः प्रोवाच । 'मया रक्षनि पञ्च व्यावृत्य लब्धानि । 3 तब साथै रतद्वयं ममापि च । त्वं पुनर्मनसि विपाद मा विदधीथाः। इति भणित्या स्थाणुना कान्तार- पर्यन्तग्रामसीमां स समानिन्ये । तत्र तावदुपचारवृत्त्या स मायादित्य कियझिरपि दिनैर्नियूंढवणः 6 समजनि । चिन्तितं च मायादित्येन । 'यदयं ममेदशचेष्टितस्यापि परोपकारीति । ततो भया कि फर्तव्यम् , यन्मया मायाविना प्रथम रत्नस्वीकारेण ततः कूपान्तनिक्षेपेणालीकवचोभिश्च वयस्यो विन- तारितः, ततो मम नरके ऽपि न निवासः, तस्माद् ज्वलनं प्रविश्यात्मानं काञ्चनमिवाशुशुक्षयौ विमली- फरिप्ये ।' ततो ऽतीवमिरवञ्चनालक्षणचिन्तासंतापपरायणश्चितानलं प्रचेष्टुं स्थाणुना ग्रामजनेन च निवार्यमाणोऽपि मायादित्यः समीहिवान् । ततो ग्राममहत्तरैरनेकैाक्यैः प्रतियोधितः । ततः स्वमिरव- ञ्चनसमुद्भूतपापनिररकरणाय स्थाणुनर मित्रेणानुगम्यमानः सर्वाणि तीर्थानि लोकप्रसिधा समाराधयन् 12स मायादित्यः समागत्येह समुपविष्टोऽस्ति । ततो मायादित्यः श्रीधर्मनन्दनगुरोर्मुखता स्व वृत्तान्त-12 मवगम्य भाण। 'यन्मया मायामोहितचेतसा स्वमिनदोहिता कता तदपगमनाय प्रसादं विधाय प्रभो, प्रभो दयावास, सिद्धिनिवासभुवं प्रमज्यां मह्यं देहि ।' ततो भगवता धर्मनन्दनेन धानातिशयेन 13 विलोक्योपशान्तमायाफपायप्रचारः स मायादित्यः श्रीतीर्थनाथप्रणीतप्रतीतयथोक्तविधिना प्रवाजितः । 15 1 इति मायायां मायादित्यकथा । ६२३) चारचारित्रमलयाचलचन्दनेन गुरुणा धीधर्मनन्दनेन पुनरूचे। न धर्जयति लोभं यः क्रोधादिरहितोऽपि हि । निमजति भवाम्भोधौ स फालायसगोलवत् ॥ १०६ 18 जीवाः संसारकान्तारे विवेकपाणहारिणा । स्पष्टं लोभाहिना दया जानते न हिताहितम् ॥ १०७ सलोमे मानवे सद्यो निर्मलापि गुणावली । विलीयते ऽग्निसंतप्ते लोहे तोयच्छटा यथा ॥ १०८ अधुरैनीरधिनीरेरिन्धनधूमकेतनः । न तुष्यति यथा जन्तुधनैरपि धनैस्तथा ॥ १०९ लोभपरवशा शणी द्रव्यं नाशयति, मित्रं च हन्ति, दुःखाम्बुधौ निपतति च । पार्थिव, यथैप पुस्पः। राझा विशात 'भगवन्, स कः पुरुषः, किमेतेन कृतम्' । समादिष्टं भगवता । 'यस्तव पृष्ठिभागे बामे 24यास रस्योपविष्टोऽतिशशरीरा केवलमस्थिपञ्जर इव रूपेण मूर्ती लोभ इव । नरेश्वर, अमुना लोभा-24 भिभूतेन यत्कृतं तदेकचित्ततया श्रूयताम् । तथा हि । इहैव जम्बूद्वीपे द्वीपे भरतक्षेघे मध्यमसण्डे समस्ति नगरी सौवरामणीयफसंपदा । स्वःपुरस्तन्वती तक्षशिला मनसि लापवम् ॥ ११० फपिशीपावलीफम्रवन्याजेन भोगिराह । सहनशीपः सौन्दर्य यस्या द्रष्टमुपागतः ॥ १११ प्राकार स्फाटिको यत्र परिसास्युनि विम्वितः। भोगावतीनिरीक्षायै विशतीय रसातलम् ।। ११२ सुजातिरम्याः सुशियाः सदारम्भा वृपाश्रयाः । स्यमयाः स्वशना यत्रोधाना इव जना यभुः ॥ ११३ प्रासादा यत्र राजन्ते महागजतनिर्मिताः । कीडानिमित्तमायाता मेरोरिव फुमारकाः ॥ ११४ असंख्यातहरिण्यातां सदा जयविराजिताम् । यां पुरी सापुरी पीय हियेयादृश्यतामगात् ॥ ११५ धीनाभेयपदस्याने धर्मचक्र मणीमयम् । श्रीगहुपलिना यत्र सहस्रारं विनिर्ममे ॥ ११६ 33 यत्र शोभन्ते परमन्नेहलालसचेतसो जना अनगाराथ सदा परमदार सदारागपरं सदाहारसारं 33 विमविवृन्दं मुनिमण्डल चेति। तस्याः पुर्याः पश्चिमदक्षिणयोरन्तपले वियिभागे समुन्यधान्यफूटा भिराम उचलायो ग्रामः । तस्मिन् मुद्धवंशभयो धनदेवामिधः सार्थपतिपुर परिवसति । शरैः सार्थ- 36 पतिपुत्रैः सह तस्य मीडां फुर्षतः क्रियानपि कालो व्यतिचमाम । ६२४) स धनदेया स्यमायत एव लोभदत्तचित्तः सततमेय पक्षकशिरोमणिरलीकवचनमापी पर- द्रव्यापहारी। ततस्तस्येदशस्य तैः सार्थनाथतनुजैर्धनदेव इति नाम निराहत्य लोमदेव इत्यमिया विदधे। 18 21 21 27 27 30 30 - 16 100Pnom.ar गम्यमानतीयों सी 17)Fromit पुरा औ26) Pases) has (ou ) a marginal glass, Frey 29) On rete o bas a marginal gloss : V गानिसदेशिओमरा. शिग पुगेगा सदरमा सामान भरेमो थेगते तथा । साम पायो । निर्भया रोमन दसको पत्र । ओमन प्रानं मोना 31): basa marginalgloss on fa He wभिर प्रसिक्षा Enyr सामनदाराने } Irr om. REAmasion (onst) का मानहा) Pereatt (after गुम्जाप)मगरसमिधा etc ending with पुरुष मनु ·*22 12 19 15 15 रतप्रभरिविरचिता [II. 25 : Verse 117- 1 ततस्तस्य तारुण्यपुण्यावयवस्य मानसमतीव लोमामिभूतमभूत् । अन्यदा द्रव्योपार्जनप्रगुणितचित्तो । गुरुजनमनुशाप्य लोमदेवस्तुजानुतुझान सजीकृत्य बाहनानि च स्वीदत्य पाथेय संगृह्य मित्रवर्गमा 3पृच्छय तिधिकरणनक्षत्रपवित्रे मुर्ते चन्द्रवले घरलग्ने स्वामिना पीक्षिते स्नानं विधाय देवतार्चनं निर्माय 3 च यहभाडिकादत्तपदः स्वजनेनानुगम्यमानः प्रमुदितवदनो दक्षिणाशां प्रति प्रचलितः। जनकेनोकम् । 'घत्स, तपाधीतसर्पशास्त्रस्य माणिक्यस्य घटनमिव भारत्याः पाउनसिय मौक्तिकानामुत्तेजनमिव सर्वथा 6 शिक्षायचा कीडर, तथापि नेहमोहितचेतसा मया त्वां प्रति किंचिदुच्यते । 'पुत्र, दवीयो देशान्तरं, 6 यिपमा मार्गाः, कुटिलहृदया लोकाः, वञ्चनप्रगुणाः फामिन्यः, धनतरा दुर्जनाः, विरलाः सजनाः, दुप्परि- पाल्यं क्रयाणकम् , दुर्धर यौवनम्, विपमा कार्यगतिः, तावत्त्वया सर्वथैव कचन पण्डितेन, वचन 9 मूर्खेण, कचन दयालुना, कचन निष्प्रूपेण, कचन सूरेण, कचन फातरेण मार्गों निर्गमनीयः । इति 9 शिक्षायचोमिः सुतममन्दानन्दसंदोहमुग्घदुग्धान्धिमध्यस्थं परिगलन्नयनयुगलजलं पिता विदधे । लोभदेवः कतिपयैरप्यनवरतप्रयाणकैदक्षिणापथमाश्रित्य कियतापि कालेन सोपारकपत्तनं प्राप्तवान् । पत्रोत्पातः पतङ्गेपु वक्रता भ्रूषु योपिताम् । प्रकम्पश्च पताकानां जनानां न कदाचन ।। ११७ प्रामाणिकपु संवादः कन्यासु करपीडनम् । मथनं च द्धिप्य भङ्गः पूगीफलेषु च ॥ ११८ सम्यग्भवोच्छित्तिविधौ नितान्तं सद्धर्मकर्माहितचेतसोऽपि । शिवार्थिनो यन जना यवन्ते फुर्मः स्तुति कां नगरस्य तस्य ॥ ११९ यत्र विश्वोल्लासियशोदयापरिगतोजनार्दन इब जनः सर्वमहलोपचारचारश्य, पार्यतीपतिरिव विमोहयति संगतो गणिफागणो धार्मिकलोकश्च । तर जीर्णधेष्टिनो रुद्राभिधानस्य गुणश्रेणिनिधानस्य वेश्मनि घसता 18कियतापि कालेन तुरङ्गान् विक्रीयाधिकं धनमुपायै लोभदेवेन स्वगृहागमनोत्सुकमनसा बभूवे । तत्रा-18 यमाचारः। 'ये केचिद्वणिजस्तनत्या देशान्तरागता वा सायं ते सर्वे मिलित्या परस्परप्रीतिपूर्वकं क्रय- विक्रयादिकेन किमुपार्जितम्, किं किं पण्यमय देशान्तपदागतम्' इति वाती वितन्वते । गन्धताम्बूल. 21माल्यादि परस्परं प्रयच्छन्ति । ३२५) अन्यदा स लोभदेवस्तधोपविएस्तदा केनापि 'कापि देशान्तरे किमप्यल्पमूल्येन यस्तुनानरुप- मूल्यं वस्तु प्राप्यते' इत्याचचक्षे । अथ केनचिद्वणिजा गोष्टयन्तःस्थेन प्रोक्तम् । 'यदहं दुस्तरं वारिधिमु- लध्य रत्नदीपमगमम् । तत्र मया पिचुमन्दपत्राणि दत्त्या रत्नानि स्वीचक्रिरे । एवं विस्यमय विरचय्य 24 घ्यावृत्य क्षेमतयात्राहमागतः।' इमां वाती श्रुत्वा लोभतत्त्वाहितमनसा लोभदेवेन स्ववेश्मगमनाभिप्राय विमुच्य पुनर्नवीनद्रविणार्जनहेतवे चेतश्चक्रे। ततो निजवेश्मागस्य निर्मितखानभोजनो यथाश्रुतं लोमदेव श्रेष्ठिरद्रस्य पुरः कथयामास । 'तात रुद्र, तत्र रतद्वीपे गतानां महाँल्लाभ उत्पद्यते, यत्र निम्वपत्रै रत्नान्ये-27 तानि प्राप्यन्ते । ततः किं मया न तन समुद्यमः क्रियते । रुद्रबेष्ठिनादिष्टम् 'वत्स, यावन्मात्रो मनोरथो ऽर्थकामयोविधीयते तावन्मात्र एवं प्रसरति, 'लाभाल्लोमो हि वर्धते' इति न्यायात् । अग्नेतनमर्थसंचय 30स्वीकृत्य स्वदेशं गच्छ। किं च बहुलापाय जलघेरुल्लवनम् । ततोऽधिकलोमे मनो मा विधेहि । एतदेव 30 द्रविण यथेच्छ भुस । दीनादीनां दानं ददस्व । दुर्गतं जातिसंबद्धं च समुद्धर । सर्वथैव धनस्य फलं गृहाण । निगृहाण च समधिकद्रव्यानलक्षण लोभराक्षसम् ।' एतदाफर्य लोभदेवेन जस्पितम् । 'यः कार्ये दुर्गमे धीरः कार्यारम्भं न मुञ्चति । वक्षो ऽभिसारिकेव श्रीत्तस्य संथयते मुदा ॥ १२० 33 सथा तात, प्रारम्धकार्यनिर्वाहिमनसा पुंसा भवितव्यम् । त्यमपि मया सह रत्नद्वीपमागच्छ ।'थेष्ठिना भणितं 'ममागमनं न भावि केवलं त्यमेव प्रज' । लोभदेवेनोक्तम् 'कथं भवतस्तत्र गमनं न संपद्यते 36 तनिवेदया।' रुद्रश्रेष्ठी प्रोवाच । 'यदहं सप्तरत्या समुद्रान्तर्यानपात्रेण प्रविष्टः, परं सप्तकृत्योऽपि मम वाहनं 36 भग्नम्, तापदहं नार्थस्यैतस्य भाजनम् । लोभदेवेन जस्पितम्। 'धर्माशोरपि प्रतिदिनमुदयाधिरोहमताप- पतनानि किं पुनर्नान्यस्य इति परिमाव्य सर्वथैव कमलायाः समुपार्जने सावधानमनसा भाव्यम् । त्यया 39 रत्नद्वीपे मया सह समागन्तव्यमेय ।' थेष्ठी जगाद पुनः। 'यत्स, त्वां प्रति सांप्रतं किंचिद्वदामि, अभ39 यानपात्रे त्वमेव ऋयाणकनेता, अहं पुनर्मन्दभाग्यः' इति । ततस्तेन तदेवाहीम्तम् । 21 33 ·1 - -II. 27 : Verse 127] कुवलयमालाकथा २ *28 ६२६) अथ सजीकृतं यानपात्रम् । गृह्यन्ते प्रयाणकानि । उपचर्यन्ते निर्यामकाः । निर्णीयते निमितविद्भिर्यात्रादिवसःस्थाप्यते लग्नम् । निरूप्यन्ते निमित्तानि । विलोक्यन्ते उपश्रुतयः। संमान्यन्ते उविशिष्टजना अर्यन्ते देवताः। सजीक्रियते सितपटः । ऊर्द्धः क्रियते कृपस्तम्भः। संगृह्यते काठसंचयः। 3 स्थाप्यते परिप्रहः । आरोप्यते भक्कम् । ध्रियन्ते जलभाजनानि । पर्व फुर्षतस्तस्य समागतो याशादिनः । तत्र च तो कृतमजनी मुदितचेतसौ सुमनोमालाविलेपनवासो ऽलङ्कारालंकृतो द्वावपि सपरिजनी यान- 6पात्रमारुरुहतुः। चलितं यानपानम् । पादितानि तूर्याणि । चालितान्यरिनाणि । तता प्रावर्तत गन्तुं । जलधौ यानपात्रम् । अनुकूलो वायुषयौ। झियतापि कालेन वहनं रतद्वीपं ययौ । तसाक्षायुतीर्यातीय रम्यतमं प्रामृतं गृहीत्या भूपचरणयुगलमभिगम्य लब्धमसाविशदमानसौ क्रययिस्यं विरचय्य व्यावृत्य 9 निजकूलाभिमुसमुत्सुको प्रचलतुः । अनुकूलवायुना पहनं प्रेर्यमाण समुद्रान्तः परिवीक्ष्य लोमदेवेन व्यचिन्ति । 'अहो, पातो मनोरथादधिकतरो लाभः । संभृतं च रत्नैर्यानपात्रम् । तावत्तटं प्राप्तस्य बहन- स्वैप मम भागी भावीति न सुन्दमेतत् ।' इति चिंतयन् लोमदेवो ऽवगणय्य दाक्षिण्यं समवलम्य्य 13 निफरणत्वं शरीरचिन्तायां समुपविष्टं रुद्रप्रेष्ठिनं जलधौ पातयामास । तस्मिन् यानपाने योजननयमति-19 फ्रान्ते लोभदेवेन महता शब्देन पुचक्रे 'अये, धावत धावत, मम वयस्यो दुरुत्तारे प्रचुरमारयोरे सागरे पपातेति ।' इत्याकर्ण्य निर्यामफलोकः परिजनश्च वीक्षितुं प्रवृत्तः। तैरुकं 'फुत्र पपात । तेन निगदितम् । 15'अय पतितो मन्ये मकरेण मिलितश्च । मया जीवतापि किम् । अहमपि तद्वियोग दुस्सहमसहमानः 15 प्राणत्यागं विधाये। एतन्निशम्य सत्यं विमय कर्णधारकै परिजनेन च मयोध्य स्थापितः। यानपानमपि प्रचलितम् । स रुद्रगोष्ठी अकामनिर्जरया जलधौ महामकरयदनकुहरदंष्ट्रामकचगोचरीभूतोऽवसानं माय 18रतमभाव्याः प्रयमे योजनसहने व्यन्तरभवने ऽस्पैथ्यर्यपरो राक्षस उरपेदे। तत्र तेन विमानवशतो 18 मकरण गिलितमात्मकायं गच्छद्यानपानं च विलोक्य चिन्तितम् । 'अरे, एतेन पापिना लोभदेवेनाहमत्र प्रक्षिप्तः । अहो, दुराचारस्यास्य साहसम् । न गणितः स्नेहसंपन्धः । न धृतधित्ते परोपकारः । न कृर्त सौजन्यम् । इति चिन्तयतत्तस्यानल्पः कोपानलो जज्वाल । एतेनेति चिन्तितम् । 'यदमु व्यापाद्य सद्यः 21 सर्वस्यास्य भागने भविष्यामि । तत्तथा फरिप्ये यधैतस्यापि नान्यस्य पा भवति।' इति चिन्तयित्वा पक्षसो मध्ये समुद्रमाययो । तर यहिनं विलोक्य कोणपा प्रतिकूलमुपसगै कर्तुमारब्धवान् । ६२७) अथाभूच्छयामलं मेघमण्डले मरुदयनि । रुद्रामिधान वीइत्येव भेष्ठिन गतजीवितम् ॥ १२११ माम्यन्ति परितोऽप्यनं घना विद्युद्विलोचनाः पश्यन्ता धेष्ठिनमिव सार्दाः स्नेहिस्वभायतः ॥ १२२ धर्षन्त्यमोघधाराभिः सैर धाराभृतोऽम्युधौ । निशातशरराजीभिरिव पीरा रणागणे ॥ १२३ विश्यमन्धीस्तं विध्यमुदितै—गयोनिभिः । पुना अनुहरन्ते हि पितरं नितरामिह ॥ १२४ लोलकल्लोलमालामिः प्रेर्यमाणं मुहुर्मुः । प्रचण्डपचनोदत प्राणिप्राणमयायहम् ॥ १२५ तद्रोपयशतः पारावारान्तर्यहन महत् । अगषयपण्यसंकीर्ण त्यरित स्फुटमस्फुटत् ॥ युग्मम् ॥ १२६ लोमदेवो मुधो दीमिर नीरं मरविध भवितव्रतया भाप फलक तन चालगत् ॥ १२७ सप्तभिरहोरात्रैस्ताराद्वीपमायातनान् । स सब समुद्रयेलायनपयनेन शीतलेन प्रत्युचीयित इच क्षणम् । रातस्तत्तीरवासिभिः रुष्णकायकान्तिभिः शोणलोचनैर्यमदूतरिय पुरपैर्जगृहे । ततो लोभदेयो जगाद भय निरई फयं गृहो। तैः तियेनोक्तम् । 'भद्र धीरोभव, मा विषादं भज, यदलाफमेप नियोगा पोतयणिशोध अवस्या पतितस्य स्वागतं विधीयते' इति । एवंविधं जल्पदिस्तैलोभदेयो गृहमानीय विनयपामविपरे निवेदय सबननानं भोजनाच्छादनविधि विधाय जल्पितः। 'भद्र, चेतसि विश्वासं समाधय, मा भयस्य 3G भाजनं भव । तत इत्याफण्यं चिन्तितमनेन । 'अहो, अयं फीडगकारणवत्सलो लोकः । स यापदिति 10 चिन्तयस्ति तापत्तनिपतं पढ़ा पादं शरण मांसलमदेश विदार्यमांसमुस्पर्तित शोणितं च जगृहे। स पुनरोपपयोगेन विलिशाहोऽक्षयरोजो। पुनरपि परिमासरतीतलस्य तदेय एतम् । पुनरपिस अपतरशारीर पतः । एपमनया रीत्या तस्यास्थिपधराशेरस समुदागास्यस्य दादरायन्सरी व्यतीयाय 132 27 27 30 30 निनिरिकी 3)NिTrahuamarginal glosthes सिद्धार- पसी 600 कीin marginal glass 8) 'गि मातु (स), IS toremely. In Isainter. अनुमा यो IPHERE 16). पिम्प का 11 नमानसी भागा 299 अप 37om.i. FROनविनमर)strat ·*24 1 । 13 रनमभसूरिविरचिता [II $ 28 Verse 128- ६२८) अन्यदा लोभदेवस्त क्षणोत्कर्तितमासखण्ड प्रयहच्योणितलिप्ततनु रण्डपक्षिणोत्क्षिप्त। 1 तस्य व्योनि गन्त समुद्रोपरि परेण भारण्डपक्षिणा सह युध्यमानस्य भवितव्यतया चचपुटस्थितो लोभदेर सागरान्तः पपात । तजलेन निर्मितवेदन सजन इव दुर्जनवचसा पहलतरकल्लोल्मालामयमरण : समुद्रेणापि मिनपिनाशमहापापकलुपितहृदय इय निफासित । किमपि फुलं समाप्य तत्र क्षणमात्र शीतलमस्ता समाश्यासित फाननान्त सचरन वटपादपतल ददर्श। तत्र मरक्त्तमणिकुट्टिमं सुगन्धनाना विधासुमसचयचित तिरीक्ष्य लोमदेयो व्यचिन्तयत् । 'अहो, फिल शास्त्रेषु श्रूयते, यथा देवा स्वर्ग 6 वसन्ति तत्र ते रम्या रम्यविशेषशा । अन्यथा फथ लोनियाहादकरमिम प्रदेश परित्यज्य त्रिदशालिद शालयमाश्रयन्ते । ध्यात्वेति स तत्र न्यग्नोधपादपायस्तादुपविश्यातीवतीयवेदनातश्विर दयो। 'स को धर्म , येन देवा दिव्यभोगधारिणो देवलोरे मुख्यमनुभयन्ति । तत्कि पापमस्ति, येन नरके नैरयिका 9 महु खतो ऽप्यधिक दु समुदहन्ति । ततो मया किं पुन पापमाचरित यदेवविध दु सनिकेतनम भवम् ।' इति चिन्तयतो लोभदेवस्य चेतसि सहसैव तीक्ष्णशरशत्यमिव रुद्रथष्ठी स्थित । तत स 12चिन्तयामासेति। ६२९) 'अहो, असादृशा किं जीवितेन । हतो वयस्य सर्वस्य प्रियकारी क्लानिधि । श्रेष्ठी रद्रो मया येन पापिना द्रव्यलोमत ॥ १२८ 15 तावत्साप्रतमपि तत्किमपि तादृशमाचरामि येन प्रियमित्रवधकलुपितमारमान तीर्थभुवि व्यापाद्य सर्व 15 पापविमुक्को भवामि ।' इति चिन्तयन् लोभदेव क्षण सुप्त , प्रबुद्धश्च एपस्या दिशि कस्यापि मधुराक्षरा गिरमाकर्ण्य चिन्तितमनेन । 'अये न सस्रत प्रारतमपभ्रश च । इय तावश्चतुर्थी पैशाचिकी भाषा, 18 तावदाकर्णयामि । ततस्तेषा पिशावानामिति परस्परमुल्लाप प्रवर्तते, तावदेवेनोत्तम् । 'यदिद पापा 18 पनोदाय तपस्यता पचनाभोगस्थान रमणीयम् ।' अपरेणोक्तम् । 'इतोऽपि चारश्चामीकराचल ।' अन्येन , भणितम् । 'असादपि तुहिनशिशिरशिलातलस्तुहिनगिरिरेव रमणीय ।' इतरेणोक्तम् । 'एव मा मा 21 बदत, सर्वपापापहारिणी सुरनिर्झरणी प्रधाना।' इति निशम्य ता प्रति प्रचलितो लोभदेय परित्यक 1 लोभसग समुपागताभगवेराग्यरङ्ग । क्रमेण च नरेश्वर, समागत्यानेय निविष्ट ।' एन वृत्तान्त मग यता कथितमाकर्ण्य पीडाप्रमोदविपादपरवश श्रीधर्मनन्दनगुरचरणमूलमवाप्य लोमदेव प्रोवाच । 04 'यद्वन्धचरणारनिन्दैशवेदित तदवितथमेव । किमत्र मया फर्तयम् । तत श्रीधर्मनन्दनमुनिपेन प्रोक्तम् ।। 'वत्स, सर्वथा मिनवधसभूतपापजातक्षयाय लोभमहानिशाचरमनीहाहेत्या पञ्चत्यमानीय विनयधामनो भूयसा तपसा पुरारतकर्ममर्मनिर्मथनाय जैनतपस्यासरस्या राजहसलीलामलकुरु । शान्तिकान्तासेवा हैवाकितामाश्रय । कायोत्सर्गमुग्रमाचर । पापमहाराजमारतीधिस्ती परिहर । यत्र न जरा न मृत्यु 97 व्याधिन चाधिन च दुख तच्छाश्वत महोद्यपद विशद् तत प्राप्स्यसि ।' तदाकण्र्य लोभदेवेनोकम् । 'भगवन् , यदि तावदेतस्य चारित्रस्य योग्यो ऽस्मि ततो मम प्रवज्यादानप्रसाद विधेहि ।' भगवता 30 श्रीधर्मनन्दनेन गुरुणा पादपतितस्य तस्य बाप्पजलसतलोचनस्य प्रशान्तलोमस्य लोभदेयस्य मतमदायि । 30 । इनि लोभे रोमदेवकया। ६३०) पुनरपि गुरुवाच । 'हति हन्त महामोहस्तुहिनौघ इवोदित । पढेरह विवेकाख्य यश परिमलोजितम् ॥ १२९ सर्पदु समयो भूप भव एप जिनैर्मत । तस्य स्वभाव जानन्ति महामोहहता नहि ॥ १३० भुषोऽवतस सजशे स एवागण्यपुण्यभाक् । सदभनौ न य कापि द्वियते मोहवाजिना ।। १३१ अनेन मोहराजेन दुर्धरण जगत्रयी। जिग्ये जिनमुनीन् मुफ्त्वा तीनवतधुरधरान् ॥ १३२ सर्वदायमहो मोहो महासागरसनिभ । न यस्य प्राप्यते स्तायो महायशेरपि कचित् ॥ १३३ महामोहमोहितमना पुमान् गम्यागम्यमपि न विचारयति । स्वसारमप्यभिसरति । जनकमपि 39 मारयति । नरेश, यथेष पुरष ।' विशप्त नृपतिना । 'स्वामिन् , अनेकोषसकुलाया सभाया क पुरुष , 30 इति नाचैमि।' उदगम्प गुरुणा भणितम् । 'य एप तय दूरे दक्षिणदेशे वासयस्य लेप्यमय इव कार्या कार्यविवारविमुखो दृश्यमानमुन्दरावयच स्थाणुरिय स्थित । एतेन महामोहमोहितचेतनेन यत्रत ११च्छपतामिति । 33 33 36 36 ·.. *25 1 3 3 G 6 9 12 12 15 -I1533 : Verse 149] कुवलयमालाकथा ३ ३१) अस्ति समस्तकुशलजनावृतनामाभिरामः कोशलामियो जनपदः । तत्र परचक्रदुर्लया 1 कामिनीमुखचन्द्रचन्द्रिकात्यन्तधौतधवलगृहा कोशलाख्या नगरी । स्वर्नदीसंगतैर्यत्र मरुलोलैजाञ्चलैः । मार्जयन्तीय शशिना कलङ्कममरालयाः ॥ १३४ रमारामाभिरखिले सुभगंभावुकणैः । मात्राधिकतया यत्र पराभूयन्त भूरिशः ॥ १३५ वातावधूतमासादधयलध्वजवेल्लनैः । यत्र त्रिपथगा ब्योनि सहस्रपथगाभवत् ।। १३६ तत्र क्षशिरोरत्नं पवित्रमतिभाजनम् । कोशला कुशलः क्षोणीपाला प्रत्यर्थिकोशलः ॥ १३७ चाहिनीप्रसरविस्फुरजोमण्डलेन रविरस्तदीधितिः । यस्स विक्रमगुणैकवर्णने न क्षमः फणभृतामपीश्वरः ॥ १३८ यदश्वीयक्षुण्णक्षितिविततरेण्या रविरपि क्षतज्योतिर्यसिन्धुरनिकरदानोदकमरैः । प्रसहिन्या प्रतिपथममन्दैः प्रतिरघेरहो निःभ्यासनामजनि किल गर्जिर्जलभृताम् ॥ १३९ यस्य प्रयाणे पृथिवीश्वरस्य निःश्वासनादाः किल ये प्रसत्रुः । त पय विद्वेपि महीपतीनां पलायनोत्साहकरा बभूवुः ।। १४० यद्यात्रास्वपि दुर्गलङ्घनलसनिःश्वासनादैः स्फुरत्सैन्योद्धृतरजोभरैरविरतं प्रत्यार्थपृथ्वीभृताम् । पाधिर्य श्रयणेप्वथान्ध्यममघनेत्रेषु तस्य स्तुति कर्तुं न क्षमते सहनरसनोऽप्युर्याभृतो विक्रमे ॥ १४१ ३२) अथ तस्य महीशमास्य मूल् जयन्त इव परं नाफुलीनः, सिंह इव विक्रमी न नसरायुधः, 15 सवितेव प्रकाशकरो न कठोरः, चन्द्र इय सहादकरो न फलशितः, तोसलारयः संरयावतां मुरया स्तनूभवः समभवत् । एवंविधविविधगुणसंपूर्णेन तेनानिवारितप्रसरेण निजनगर्यो परिममता कदाचि- 18 कस्यापि महतो नगरभेष्टिनो हर्म्यरम्यगयाक्षविवरविनिर्गतं धाराधरपटलप्रकटीभूतपूर्णिमाकुमुदवा-18 न्धवसिव पालिकाया बदनकमलं कुवलयदलदीर्घलोचनयुगलं ददृशे । सापि तमालोक्य साक्षादिय मनोभयमुद्दामानुरागसागरान्तर्निमग्नमानसा तदात्वमेव समजायत । तदर्शनेन तस्यापि चेतः पञ्चशरेण शपरदारावलोकनेन जनितकोपेनेव तितउरिव पञ्चभिः शरैः शतच्छिद्रं व्यधायि । ततस्तेन निर्दयविपम- 21 शरमहारप्रसूतवेवनाधिवशेनेव दक्षिणकरेण यक्षास्थलं पस्पृशे, यामेन नामिपाधै तर्जन्यहुली चोडी. कृता, तया च तन्निरीक्षणपरवशया घामेतरपाणिना कृपाणप्रतिकृतिः प्रकटिता। ततः कुमारस्तञ्चेपित. 24 मालोक्य स्वावासं प्रति प्रचलितो व्यचिन्तयदिति । 'यस्या मुखेन लावण्यपुण्येन द्विजनायकः । न्यकृतोऽङ्कच्छलातुन्दे चिक्षेप क्षुरिफां निजे ॥ १४२ यदायेन्दूदयादुल्ललास लावण्यवारिधिः । यत्रामृतायितं वाचा दृष्टिभ्यां शफरीयितम् ॥ १४३ प्रयालायितमोष्ठाभ्यां मुकापडीयितं द्विजैः । कूर्मायितं फुचाभ्यां च दोभ्यो वेत्रलतायितम् ॥ १५४ इय शृङ्गारसर्यवं राजधानी मनोभुवः । उद्दामयौवनमानहा लावण्यदीपिका ॥ १४५ अहो अस्या पालिकायाः सर्वरूपातिशायिरूपं, अहो अद्भुता कापि सौभाग्यभङ्गी, अहो विदग्धत्यम्, 30 अहो निरुपमा लावण्यलक्ष्मीः' इति यायव निजापासमासदत् । साथ मामेण नयनपथातीते ऽपि 30 तसियाराधीश्वरनन्दने इभ्यसनया विषमवाणवाणप्रहारप्रसरजर्जरशरीरसावयवा मुक्तदीघोप्णनिः भ्यासधूमध्यामलीकृतशय्यागृहयिचित्रचित्तभित्तिःशयनीये लुलोट। एं मन्त्रमिय स्वान्ते सरन्ती तं नृपात्मजम् । सा तस्यौ सुफुमाराठी फुरशीनयना चिरम् ॥१४६33 न शय्यायां न च ज्यायां न जने न बने रतिः। तस्थान चन्द्रे नो चन्द्रे वियोगिन्याः कदाप्यभूत् ॥ १४७ शीतांशुरपि धर्माशुश्चन्दनं च दुताशनः । निशापि यासरस्तस्या पैपरीत्यं तदाभवत् ॥ १४८ 'योगिनां चन्दनायः शीतैः प्रीतिः प्रजायते । तनुज्वलति तैरेय सततं विप्रयोगिणाम् ॥ १४९ ६३३) स फुमारो याचदन्यदा तस्या हदयहारिण्याः संगमोपायतोयेन दुस्सहचिरहदहनोत्तसदेह- निर्यापणमभिलपत्नस्ति तापपर्यस्तकिरणदण्डचण्डकिरणः पथिमाचलचूलिकायलम्बी पभूव । तदा-39 ऽतिप्रसृते संतमसे फुसुमशरशरप्रसरव्यथितो 'दुरसेन रिना सौग्यं नास्ति' इत्यपगम्य कुमारः समुद्र तिछत् । ततस्तोसलो नि यसनं गा नियन्य कुवलयदलश्यामला यमजितापराला भुरिकां फटीतटे 27 33 30 यता, 36 13) एयिनोत्सार 10)FH. Earginal glou (on ) thus नरा नगा व यु पादमस नायु मार पुन बमरा को मगध दी ।देन प्रापगा। 16) adas after कोर 2017 सरोवर निर्मम शेतजनित 26)दवारयहरया: 33) दानात ·*26 रतमभरिविरचिता [IT. F33 : Verse 143- 1यड्वा दक्षिणकरे चैरिवीरवारनिगुम्मन रुपाणरतमंसावलम्यितं घमुनन्दकं च सत्या रचिनीलपट- 1 प्रावरणस्तत्सदनान्तिकमागत्य वियदुक्षिप्तकरणं दत्वा यातायनमाससाद । निर्मलप्रज्वलयष्टिप्रदीप- प्रद्योतितावयवां परामुपी शयनतले विनिविष्ठां तामेणलोचनामालोफत । कुमारेण पृथिव्यां यमुनन्द-3 कोपरि रूपाणं मुफ्त्या निभृतपदसंचारमुपगम्य तस्याः सुदृशो लोचने पाणिभ्यां पिहिते । ततस्तया सर्याङ्गरोमाञ्चकशुकमुद्रहन्त्या चिन्तितम् । यदद्य सर्वतो ममाहं पुलकितं बालमृणालिनीदलकोमलं कर. 6 किशलयं तजाने संप मत्स्यान्तसर्वस्वतस्करः।' इति विमृश्य तयामाणि 'अहो सौभाग्यनिघे, मां मुश्च 16 कुमारेण हसता तन्नयनद्वयी शिथिलीचके । तया तस्य गृहागतस्य विनयवृत्याभ्युत्थानं निदधे। तया दत्ते प्रधाने [विटरे] कुमारः समुपाविशत् । कुमारेणोक्तं तव संगममिच्छामि' । तयोदितम् । 'देव युक्त मेतत्परं फुलाङ्गनानां केवलं शीलपालनमेव हितम् ।' इत्याकर्ण्य फुमारेण जल्पितं 'यद्ययं भवती शील- 9 वती ततो प्रजामि । इत्युपत्वा सगरतं वसुनन्दकं च वीरत्य ससंभ्रममुत्तस्थी । तया तं वस्त्राचले धृत्या प्रोक्तम् । भद्न पारिपन्थिक इच मम हृदयं मुपित्वा फुत्र प्रजसि । यतस्त्यां वाटतापाशनियमित 1करिष्ये।' इत्याकर्ण्य कुमारः स्थितः । तयोक्तम् । राजपुन, यदध परमार्थस्तं तावदारर्णय पश्चा-12 घद्युक्तं तत्कुर्याः। ३४) अस्त्येतस्यामेव कोशलायां श्रेष्ठी नन्दनाभिधः । तस्य पती रत्नरेखाग्या । तत्कुक्षिसंभवा 15 सुवर्णदेवाभिधाना पियोरतीयवल्लभा कन्यकास्मि । ततः पितृभ्यामहं विष्णुदत्तपुत्रस्य हरिदत्तस्य पाणि-15 पीडनाय प्रदत्ता । स च मामुपयम्य वाणिज्याय यानपानमारुह्य लकापुरीमभिजग्मिवान् । तस्य प्रोपित- स्याद्य द्वादशो घत्सा सातिरेकः । विपनो जीवति वेति न घायते । एतं यौवनमहासागरमपारं काम- 18 महावर्तगर्तदुस्तरं विषयमत्स्यकच्छपोत्कटमतिगहनं निरपवादमुल यन्त्या ममेयन्ति दिनानि जातानि । 18 दुर्जेयतया विषयाणां चचलतया चेन्द्रियग्रामस्यैकदा मम मानसे इति विकल्पसंकल्पमाला बभूव 'अहो जरामृत्युरोगशोकक्लेशप्रचुरे संसारे प्रियसंगमादपरं न किंचिच्छर्मास्ति, तय न विद्यते । ततो जाग- लस्तन इवारण्यमालतीकुसुममिय यधिरकर्णजाप इव निरर्थक मे जीवितम् । इति विचिन्त्य चिरं मरण-21 कृताध्ययसाया 'सुदृष्टं जीवलोकमद्य करोमि' इति यावद्वाक्षमारूढा तावत्तत्र भवितव्यतया भवान्मम लोचनगोचरं गतः । त्वां दृष्ट्वा रागपरवशा तत्कालमेव जातासि । त्वया च परामृष्टं हृदयम् , एकालि 24 रूरता । मया तदवगतं यदेतेन राजपुत्रेण मम संशा कृता । हृदयपरिस्पर्शनेनेति कथितम् । 'यत्वं मम 24 हृदयस्याभीप्तमा' । अङ्गुल्या ऊकतया चेति कथितं यदेकदा संगमं ददस्य' इति । ततो मया तव खड्गानुकारी निजकर इति प्रदर्शितः, 'यदा किल स्वं सायलेनैव समागच्छसि तदा तय संगमो नान्यथा' इति । तदाप्रभृति राजपुत्र, तव संगमाशायद्धमानसा को ऽपि मा शासीत्' इति वेपमाना कृतमरण 7 निश्चया यावदसि तापद्भवान् समायातवान् । ततः सांप्रतं विनयं विज्ञानम्, गलितो गुरुजनविनया, परिमुपितं विवेकरत्नम्, विस्मृतो धर्मोपदेशो भवत्संगमेन । किंच यदि तावत्वया सह संगति करोमि 30 ततो मम कुलमन्दिरे दुःशीलेत्येपा पराभका स्वजनानां गुरुतरोऽपवादश्चेति । यदि लोकापवादः सहते 30 तदा तव ममापीप्सितं, अन्यथा मृत्युपैरम्' इति जल्पन्ती सुदती निशाकरेणैव निशा गाढतरं कुमारण समालिगिता सफलीकृतयोयना च । प्रीत्या च दिवसे भाविस्वविरहविनोदचिह्न निजनामाङ्कां मुद्रिका १३ मेकां तस्यै स तदा ददौ । ततो ऽलङ्कतदिग्यिभागे संध्यारागे फुमारः सहसा तन्मदिरात्तेनैव प्रयोगेण 33 तद्यथागतं गतः। एवं च तस्यानुदिन प्रतियसतस्तन तया सहाष्टमो मासो व्यतीयाय । तत्र च तथाविध- कर्मसंयोगेन भवितव्यतया नियोगेन सा गर्भवती बभूव । तत्ससीजननिवेदितवृत्तान्ताया रत्नरेखाया 36 मुखात् नन्दष्ठिना समवगत्य संजातकोपेन कोशलनरेश्वरस्य पुरो न्यवेदि । राक्षादिष्टम् । 'गच्छ 36 गृहेऽन्वेपयामि लग्नः' । ततो राजादेशमवाप्य मन्त्रिणा सर्वत्र विलोकमानेन तोसलकुमारःप्राप्ता, विज्ञप्त घराक्षे । ततो गुरुतरकोपस्फुरदधरेण घराघरेणादिष्टम् । सचिव, नाहमन्यापिनं पुयमपि सेहे, तदेनं 39 द्रुतमेव निगृहाण । सचियो यदाज्ञापयति स्यामी इति भणित्या कुमार केनापि व्याजेन श्मशानभूमि-39 मानिनाय । तत्र कार्याकार्यदक्षिणेन मन्त्रिणोक्तम् । 'कुमार, तव दुर्वृत्तेन तवोपरि युपितस्ते पिता, भवान् चम्य आशप्तोऽस्ति, स्वामिसुतत्वेन त्वमपि मम प्रभुः कथं त्वां व्यापादयामि । सदैवास्मि तव वंशसेवका, 42 ततस्त्वं तथा ग्रज यथा तब प्रवृत्तिरपि न श्रूयते । त्वया कापि न कथ्यं यसि तोसलः।' इति भणित्या 42 ·3 चाततधा 18 -II. F37 : Verse 154] फुवलयमालाकथा २ *27 1मन्त्रिणा कुमारो विसर्जितः । कुमारोऽपि तदैव निर्गत्य प्रचुराणि पुराण्युल्लाइय फ्रमेण पाटलीपुनमग- 1 च्छत् । तदा तत्र व राजा जयवर्मा राज्यं पालयति स । स कुमारस्तव तस्य सेवापरोऽभवत् । १३५) इतध तस्यां कोशलायां सा सुवर्णदेया मातदुःशीलत्वेन बन्धुजनेन निन्द्यमाना जगेन । च कुमारविरहोविनमानसा गर्मभवदुःसभरवाधिता व्यचिन्तयदिति । 'स कुत्र राजपुत्रो यो मां परित्यज्य ययौ' इति चिन्तयन्ती सा कस्याश्चित्सपीमुखात् 'तय दोपेण राजादेशतः सचिवेन कुमारो 6हता' इति श्रुत्या सगत्वेनारुततदनुमरणा निशीथे केनापि च्छमना गेहतो निर्गत्य भवितव्यतायोगेन । पाटलीपुत्रपुरं प्रति प्रचलता केनचित्सार्थेन सह चचाल । सा सुदती मन्दं मन्दं गच्छन्ती गर्भवेदनाती चरणचमणाप्रवीण्या पश्चात्साात्परिम्रष्टा तालहिन्तालतमालकदम्यजम्यूजम्बीरादिफलदलशतसंकुले 9 महाकानने मूढदिग्यिभागा अपरिदशतनिगमा तृप्णातरलितचेतोवृत्तिः क्षुधाती श्यामयदना पथभान्ता । सिंहनिनादविद्धता व्याघ्रदर्शनवेपमानहृदया दुरध्वपतिता विलापानकादिति । 'हा वात, अहमभीष्ट तमापि त्वया परित्राणं न कृतम् । हा मातः, ममापि त्वया रक्षण न कृतम् । हा प्रियतम, यस्य तव ते 12मया हेलयापि शीलं फुलं यशस्त्रपासपीजनय पटप्रान्तलग्नतृणवद्वेश्मप्रमार्जनोद्धतावस्करवत् सर्वमपि 12 तत्यजे, स त्वमपि मामुपेक्षसे।' इति बिलपन्ती मूञ्छिता धरायों पपात । अनान्तरे कुमुदिनीविभुस्ता मृतामिवायगत्य दुम्सातों विश्रस्तकरः प्रती जलनिघेरन्तः परिममज । ततो महागजेन्द्रयूथमलिने 16विन्ध्यगिरिशिखरमालानीले समन्ततः प्रसृते संतमससमूहे शीतलेन वायुना जातानुस्म्पनेव समाश्या-15 सिता सा। ततस्तसिन्मदामीमे बने एकाकिनी अशरणा सुवर्णदेवा प्रसूता एकं दारक द्वितीयां दारिका सुतजन्ममुदारण्ये यासाां तन्मनः क्षणम् । जनसे ऽहर्मुसमिय भासा भूच्छाययापि च ॥ १५० 18 साच प्रलपितुमारेमे। पिना माना च भी च स्वजनेन च वर्जिता घत्स त्यमेव शरणं त्वं गतिस्वं मतिर्मम ।। १५१ पिता पाति च कौमारे योयने रक्षति प्रियः । स्थविरत्वे तनूजस्तु निर्माया स्त्री कदापि न ।। १५२. 4 इतवाहपतिः पाप पूर्वपर्वतमस्तकम् । तस्या दृष्टमदरकातिरस्कारकताविय ॥ १५३ उदितस्तेजसामीशा कोपाटोपादिवारुणः । वर्णलोपरतो ध्यास्तसंघातस्य विधातने ॥ १५॥ ६३६ ) एवंविधे प्रत्यूपमस्ताये चिन्तितमनया । 'फिमधुना मया कार्ये तायन्मरणं न वरम्, वालयुगलं मयि मृतायां मृतमेव, तद्स्य पालनमेव संप्रति भेया । इति ध्यात्वा गता फस्यापि ग्रामस्य परिसरम् । ततस्तोसलराजपुत्रनामावां मुद्रा यालस्य फण्ठे निक्षिप्य निजनामानिमुद्रा यालिफायाध 27 निजोत्तरीयमान्तद्वयेन दारफ दारिकां च पृथग्मन्यो पन्ध । तद्वालयुगलं तत्र मुफ्त्या स्वयं सुवर्णदेवा 27 शरीरपेवर्यनिराफरणाय विन्ध्याचलोपत्यकानिहरणमुपाजगाम । अत्रान्तरे नयप्रसूता प्याग्री स्यशि- शोभक्ष्याय भमती नयशोणितगन्धहतचित्ता चीयरोभयप्रान्तबद्ध यालयुगर्ल जमाए । तम्या प्रजन्त्या 30पसनान्तवद्धादारिफापथि पपात,नव तया गलितापि दारिकामायि। तदा च पाटलीपुषेशश्रीजयवर्मनुष 50 स्थागतः सभार्यस्ता दूतः । स तां दारिफां दृष्ट्वा गृहीत्या घ निरपत्यायाः स्वमार्यापाः समर्पयामास । ती च दम्पती क्रमेण तां पुधीमगीरत्य पाटलीपुरमायाती। ताभ्यां तस्या पालिकाया घनदत्तेति नाम निदधे । ६३७) इराथ्य व्यापी स्तोकं भूभागमुपेता फुत्तोऽपि कार्यान्तरात्तपायातेन रामाधीजपवर्मणो राज-33 पुषशयाशीलेन ध्याघ्र इतिरत्वा गुरतरशल्यपहारेण हता मृताच तं च पालकं पोमलमृणालदेहं रतो. पलसमगमयुगलं विकस्वरेन्दीयानयन पार्यपचन्द्रानन स ददर्श । ततस्तं सरशील प्रमुदितचेता निज 36 प्रियतमाय 'तव पुत्र.' इति यितीर्णवान् । तत्यान्तया 'प्रसादः' इति भणितम् । पर्यापनफमहोत्मयं 35 विधाय द्वादशे दिवसे पिया तस्य पुत्रस्य श्यामदत्त इति नामधेयं गुण्यं ददे। सर्पप्र च नगरान्तातदारा- मन्छागमा पनी प्रस्नेति यिनितमभवत् । शशीलतोन यालफेन साकै पाटलीपुपमगप । तत्र प ७ समानशीलराजपुत्रैः सार्य क्रीडा पुर्वतस्तस्य महामोहमोहितचेतसो लोफेन मोहदरा इति संमा एना 10 पर्व मोहदत्तः सह पलापलापन यपसा गुणगणेन च पर्धितुमारेमे । तच सुवर्णदेया गावपावित्र्य निर्माय समागता पालकयुग्ममप्रेक्षमाणा मूर्छिना । पुनरपि यायुना लण्यचेतन्या चिरं पिटाप । ततः स्वपमेय सा स्यं संपोप्य ततः स्थाना प्रचलिता। पुरतो प्यानीपदानि वा व्याया पालपयुगलं प्रयिया 10) सागर घर परिवार 11yrent Int forcy-) inter.titky R 15)::लिपि) ARTIMER भाrarelER Wrem.nchitwar " CS 400am tomसी Donr 24 यतो । 33 ·*30 रतममपरिविरचिता [II. 3.42 : Verse 177- 1 पुनरपि श्रीधर्मनन्दनेन भणितम् । 'भो घासव मन्त्रियासय, यत्त्वया पृष्ट यथैतस्य चतुर्गतिलक्षणस्य । संसारस्य किं प्रथम कारणम् । तत्रामी महामलाः पञ्च क्रोधमानमायालोभमोहाः प्रवृत्ता जीवं दौर्गत्यपथमुपनयन्ति। इत्याचार्यश्रीपरमानन्दसूरिशिष्यश्रीरतप्रभसरिविरचिते फुवलयमालाकथासंक्षेपे श्रीप्रद्युम्नसरिशोधिते मोघमानादिकपायचतुष्टयतथामोहस्यरूपवर्णनो नाम प्रस्तायो द्वितीयः ॥२॥ 3 6 [अथ तृतीयः प्रस्तावः] (१) ततः स नृपतिः प्रमुदितचेताः सदामन्दानन्दकन्दकन्दलनाम्बुदस्य श्रीधर्मनन्दनस्य मुखतः फयायादिविपारुफललक्षणदेशनावचनामृतं तृष्णातरलित इव निपीय सदसः समुत्थाय निज धाम समा- 9 जगाम | इतश्च दिवसाधीश्वरे ऽस्तगिरिशिखरमुपागते सायन्तननिधि विधिवद्विधाय वसुधाधिपतिरचि. 9 न्तयत्। 'अस्मिन् मदनमित्र महोत्सघे ईदृशे प्रदोपे ते साधयःकिंपुर्यन्ति, किंयथावादिनस्तथाविधायिनः, किं वान्यथा, विलोकयामि' इति विचिन्त्यालक्षितः सर्वत्र प्रस्ते तमोमरे फटीतटनिपद्धारिकः कृपाण- 13 पाणिरेकाकी भूपतिः सौधान्निर्गत्य नगरान्तररथ्यासु मिथुनानां दूतीनामभिसारिकाणां च प्रभूतात्परस्प.!" रालापानाकर्णयन् कस्मिंश्चिञ्चत्वरे सान्धकारे स्तम्भमिव वृपमेणोद्धष्यमाणमूर्द्धदमं कमपि मुनि प्रतिमास्थं कृशा दवदग्धस्थाणुसदृशं मन्दाराचलवनिश्चलं वीक्ष्य दिया स्तम्मो ऽत्र नाभूत् 'मि कोऽपि धर्मनन्द- 15 नसंवन्धी व्रती, अथवान्यः कोऽपि दुष्टः पुमान , अनेन रूपेण तावत्परीक्षामस्य रचयामि' इति ध्यात्याटष्ट 13 रिटिईत हतेति वदनासन्नमागतः। तमसुन्धं मुनि वीक्ष्य निश्चित्य स्तुति कुर्वन् प्रदक्षिणायं पूर्व दत्त्वा प्रणि- पत्य पुरतो ऽगच्छद्विादुक्षिप्तकरणेन । ततोऽसौदुर्लङ्घयं प्राकारमुल्लयोद्यानासन्नसिन्दूरफुटिमतलमाज- 18 गाम । तत्र च तेन भूभुजा श्रीधर्मनन्दनाचार्यस्य केचित्साधयो मधुरस्वरेण स्वाध्यायं विरचयन्तः केचिद्धर्म-18 शास्त्राणि पठन्तः केचित्पदस्थपिण्डस्थरूपस्थरूपातीतध्यानदत्तावधानाः केचिदुरुचरणशुश्रूपापरायणाः केचिद्विचाराचारपरा विलोकिताः। ततो नृपतिर्दध्यामिति । महो यथाभिधायी तथाविधायी । भगवान् 21 पुनः, स स्वयं किं करोति । इति विमृशंस्तहिनदीक्षितानां तेषां पञ्चानामपि मुनीनां पुरो धर्ममुपदि-21 शन्तं निशम्य किं कथयत्येपामग्रे।' इति विचिन्त्य नरेश्वरस्तमालतरमूले निषण्ण इत्यौपीत् । 'भो भो देवानांप्रियाः, कथमपि जीवा इमे पृथिव्यप्तेजोवायुवनस्पतिप्वनन्तकालं भ्रान्त्वाद्वीन्द्रियत्रीन्द्रियचतुरिन्द्रि- 24 यतामवाप्य तिर्यपश्चेन्द्रियत्वंच,ततश्चातीवदुर्लभं मनुष्यजन्म लभन्ते। तत्राचार्यदेशप्रशस्यजातिसुकुल 24 सन्द्रियपटुत्यनीरोगताजीवितव्यमनोवासनासहरुसमायोगतद्वच श्रवणानि दुपापाणि । इयत्यां सामन्यां संपन्नायामपि जिनप्रणीतोधिरनमतीवदुर्लभम् । तच लब्ध्या धर्म प्रति संशयेन अन्यान्यधर्माभिला. 27 पेण फलं प्रति संदेहेन कुतीर्थिकप्रशंसया तत्परिचयेन चतुर्भिः कपायैः पञ्चभिपियामूढा वृथा 27 निर्गमयन्ति सम्यक्त्वम् । एके च 'शानमेय प्रधानम्' इति यदन्तः क्रियाहीनाः पडवत् । अपरे घ 'क्रियैव प्रशस्या' इति मन्यमाना अन्धवद्यदधान्तर्विनश्यन्ति मोहमोहिताः ।' इति कथयति भगवति 30 नृपतिर्ध्यातवान् । तावत्सर्पमपि सत्यमेतत् । किं पुनरिदै दुर्लभं राज्यं महिलाप्रभवं शर्म परिजननुखं 50 चानुपाल्य पश्चाद्धर्ममाचरिष्यामि, इति चिन्तयतस्तस्य महीभृतः श्रीधर्मनन्दनगुरुणा शानेन भायमुपलक्ष्य तेषामेव पञ्चानां पुरः प्रोचे । 'यदेतद्वाज्यसौख्यं स्त्रियश्च लोके सर्वमेतदनित्यं तुच्छं चेति । पुनः सिद्धि- 33भवं सुखमनन्तमक्षयमव्यायाधं चेति।' (२) अस्ति समस्तपुरवर पाटलीपुत्रं पुरम् । तत्र धनो धनेन धनद इय वणिगुत्तमः । सो ऽन्यदा यानपात्रेण रनदीपं प्रति प्रचलितः । तस्य संचरतः समुद्रान्तः प्रचण्डेन वायुना समुल्लसता,लिह 36कल्लोलमालाभिः प्रेर्यमाणं यानपानं पुस्फोट । स धनस्तदा क्षुधाक्षामकुक्षिराहारमिय, हिमातों धैश्यानर-56 मिव, पाक्रान्तस्तोयमिय फलामेकं प्राप्य सप्तभिर्वासरः कटुकफलसमाकुलपादपशतसंकुलं संसार मिवालब्धपार विपमिव महाविषमं कुडगुडीपमाशिनाय । तत्र तेन स्पैरं परिभ्रमता सहसापरः पुरपो दहशे । धनतं निरीक्ष्य हर्षितबदनो भव्यजीव इय जैनधर्म स्वच्छमना: पप्रच्छ । 'फुत्रत्य केन हेतुनाव 33 ·। - 4 १ 4 -111.54 : Verse 16] कुघलयमालाकथा ३ *81 1द्वीपं समायातः । तेन तदवगम्य भणितम् । 'सुवर्णद्वीपं प्रति प्रचलतो मम भीपणे जलधावगाधे पूर्व- 1 । भवार्जितदुष्कृतेनेव वायुना प्रेरितं त्वरितमेवागण्यपण्यसंभृतं पोतमस्फुटत् । ततो ऽहं फलकमेकं प्राप्य कुडङ्गद्वीपमानितः । ततो धनेनेति भणितं 'सममेवात्र परिभ्रमावः । अथ तत्रैव ताभ्यां परिभ्रमद्भया । 7 कदाचितृतीय पुरुष मिलितं विलोक्य पृष्टम् । 'भद्र, कुतः पुरादत्र द्वीपे समायातवान् ।' सेनेति जल्पि तम् । मम बजतो लङ्कापुरी वाहनं भग्नं फलकप्राप्त्यान संप्राप्तः । ताभ्यां निगदितम् । अतीच रम्यतरम भूत , यदूस्माकं त्रयाणामपि समदुःखानां महती मैत्री समजनि । तायदन्न कस्सिनपि समुन्नते पादपे भिन्न-6 यानपानचिह्नमूदीक्रियते । तथेति प्रतिपद्य तैर्वल्कलमेकं तरुशिखरे नियद्धम् । ततस्तृष्णाक्षुधाक्लान्ताः सर्वत्र परिभ्रमन्तस्तं कमपि तादृशं शासिनं न पश्यन्ति । एवं किल भक्ष्यतरुफलोद्गमः । एवं तैः सर्वत्र 9 द्वीपे स्वैरं विचरद्भिर्युःखशतसमाकुलैः कथमपि वेश्माकायणि त्रीणि कुडङ्गानि इष्टानि । ते पकैय कुडहमाश्रित्य स्थिताः । तेयु च काकोदुम्परिकामेकैका निरीक्ष्य चातीवोच्छसितहृदयैर्भणितम् । 'अहो, सांप्रतं प्राप्तव्यं प्राप्तम्, वयं निवृतचेतसः संजाता एतदर्शनमात्रेणापि । तै कुडङ्गेषु प्रविश्य 18काकोदुम्परिकरफलानि विलोकितानि, परमेकमपि फलं न ददृशे । ततस्त्रयो ऽप्यतीवदुर्भनसो बभूवुः 112 कैश्चिदपि दियसैस्तेषां मनोरथशतैः काकोदुम्बरिकाः फलाकुलातत्र जज्ञिरे । ते काकाद्युपद्रवेभ्यो रक्षन्तस्तिष्ठन्ति । इतश्च केनापि सांयात्रिकेण करुणावता भिन्नवहनचिह्नमालोक्य कर्णधारद्वयं प्रैपि । 15 ततस्ताभ्यां सर्वत्रान्वेपयट्यां पुरुपत्रयं कुडङ्गस्थ काकोदुम्परिकाफलवद्धजीविताशयं निरीक्ष्य भणितम् । 16 भावां पोतवणिजा प्रेषिती भवतामानयनाय । अत्र द्वीपे दुःखशतप्रचुरे कि तिष्ठय ।' तनैकेन नरेणेत्युक्तम् । किमत्र द्वीपे फष्टम्, एतत् कुडङ्गं गृहतुल्यम्, एपा च काकोदुम्भरिका फलिता 18भूयोऽपि फलिप्यति, अहं महता सुखेनात्र तिष्ठामि, कथमपि परनटं नागच्छामि । इति भणिस्या सौ.18 बैंकः पुरुषः स्पितः । ततस्ताभ्यां निर्यामकाभ्यां द्वितीयो भणितः । त्वमपि परतटमागच्छ । तराकार्य तेन भणितम् । 'अहं काकोदुम्परिकापक्कफलमेकमुपभुज्य यः कोऽपि पश्चान्नाविकः समेप्यति तेन 91 सहागमिप्यामि' । इति भणित्या द्वितीयोऽपि तन तस्थिवान् । ततस्ताभ्यां तृतीयो भणितः । 'भो भद्र 21 फिमन करोपि सांप्रत परतीरमागच्छ।' भवतां स्वागतम्' इति भणित्या वतीयः पुमान् ताभ्यां समें गत्यासमप्रीत्या तरण्यामारोह । कियनियपि दिनैर्यहनं तटं प्राप । तत्र पुत्रमित्रफलधनधान्यादि 24 भिवस्तुभिर्मिलितः सततमेव स सुखमनुभवन्नास्ते । ३) अथास्योपनयः श्रूयताम् । य यप जलधिोरः संसारः स दुरुत्तरः । यः कुडगो महाद्वीपः स मानुप्यभवः स्मृतः ॥ १ ये कुडा निवासास्ते ये तत्र पुरुषालयः । निःप्रकारा भवेगुस्ते जीवाः संसारवर्तिनः ॥२ फाकोदुम्यरिका यास्तु कान्तास्तास्तारलोचनाः । फलानि यानि तन स्युस्तान्यपत्यानि भूरिशः ॥ ३ वृथारताशपारस्ते या पयत्यन्तकोविदाः दारिम्पदुसरोगपशकुनेभ्यो निरस्तरम् ॥४ यत्परन हितं स्वस्य तदेवायाति विस्मृतिम् । वैधेयानां गृहानेककार्यव्यापृतचेतसाम् ॥ ५ यः पोतेशः स च गुरनिर्यामी धर्मयोर्युगम् । या तरी तन दीक्षा सा यत्तीरं सा च निवृतिः ॥ ६ संसारदुःखसंतप्तान जीयानुत्तारयन्ति ये । सर्वदेव महासत्वाः सर्वतत्वावलोकिनः ।। ७ निन्द्यं मनुष्यजन्मेदं शोचनीयमनेकपा । मोक्षसौख्यं भजस्वेति ते वदन्ति यतीश्वराः॥८ अभव्यजीवस्तको द्वीपे ऽत्र नृभये वदेत् । यत्सौरयं स च मे मोक्षस्तत्वेन मम कि पुनः ।।९ चूते द्वितीयः संसारी दूरभव्यो मुनीश्वर । पुषमित्रकलपादिममत्वं त्यछमक्षमः ॥ १० भव्यस्वतीयो वदति श्रुत्या सद्धर्मदेशनाम् । मनुष्यलोके कस्तिष्ठेन्दरिष्टे दुःसयाधया ॥ ११ सप्ताहराजि यदाज्यं माज्यं रम्या च संततिः। भवे भवे भवत्येव जैनदीक्षा कदापि न ॥ १२ ततो ममालमेतेन जन्मना दुःसजन्मना । समुधर्म फरोम्येप महोदयपदश्रिये ॥ १३ भूगोऽप्यूचे कयामेतामुक्त्या थीयमेनन्दनः । भो यत्सा प्रतदृष्टान्तमाफर्णयत संप्रति ॥ १४ ६४) तथाहि जम्बूद्वीपे ऽय क्षेत्रे भरतनामनि । देशो ऽस्ति मगधाभिरयो घसुधामुखमण्डनम् ॥ १५ अनेकदेशविस्पातं धियामेकः समाधयः । अस्ति राजगृहं तत्र नगरं नगराजितम् ॥ १६ 1) दीपे समायानग्न, प्रचलितो ): भामिविगत को । माबिनाभिन्दु', Promit प्रेरित 3)Fon ततो 8) B पर्वत for सर्वत्र, com, किर गेम। 12 ततोऽनीवत्रयोरि दुमनमो तनोदी मोर दुनो 10ri सांपात्रिन एल or एन for एल, एच 1rs inter मणि or वियोगी 2A) om म 'पोरससार 27) Foun second ये, शिरा पीरवि लीगचरति 3y after सनि Arrerests सादेव मासा state ते वदनि Flares Home space after tी नृभ and thes continues with a मोशन II)शविल्याठी यामेर 1 24 27 37 30 30 --- 33 33 । 36 36 । 39 39 - - -- - 2600 - ·*32 1 9 15 18 रत्नप्रभसूरिविरचिता [IIT $4 Verse 17- 1 तस्मिन् परतपो नाम्ना कर्मणा च महीपति । विख्यातकीर्तिविस्फूर्तिदिशासु चतसृष्वपि ॥ १७ शश्वद्विवस्वतस्तुल्यो य कैलासौकस सम । वाचस्पते समानश्च प्रतापेन श्रिया धिया ॥ १८ 3 वीतरागपदाम्भोजभृङ्ग सम्यक्त्वधारक प्रतापशोपिताशेषारातिभूमीवहो ऽभयत् ।। विशेषकम् ॥ 3 वशीकृतनतानेकभूपमोलिविलासिमि । मणीना किरणैर्यस्य पादपीठ समर्चितम् ॥ २० यस्तु कण्ठीरव इव प्रदरैर्नखरै खरै । विपक्षान् गजलक्षाणि क्षणुते स्म क्षमापति ॥२१ तस्यानेकपुरन्ध्रीणा श्रेष्ठा ज्येष्ठा गुणधिया। समस्ति शशिकान्तास्था शशिकान्ताभिधा प्रिया॥२२ ६ तत्र चास्ति महादक्ष शुद्धबुद्धिर्धनाभिध । श्रेष्ठी गरिष्ठ सुगुणे पुण्यसंभारभाजनम् ॥ २३ धारिणीति शुभारम्भा रम्भारूपसरूपरक् । प्रभुत्तेव सदावारस्यास्य लोकपणा प्रिया ॥ २४ धनपालो धनदेषो धनगोपस्तथा पर । धनरक्षितनामाय चत्वारस्तनयास्तयो ॥ २५ सर्व ऽपि पाठिता पुना पित्रोपाध्यायसनिघौ । अपैरपि दिनैर्विद्यास्वनवद्याश्च ते ऽभवन् ॥ २६ मनोमयनृपोद्यान रङ्गारद्रुमजीवनम् । ततस्तेन [ स्त्रैण] जनानन्ददायि यौवनमाययु ॥ २७ 19 तत्रैव स धन पुत्रान् महेभ्याना समश्रियाम् । कन्यकाभि मुरूपाभि क्रमश पर्यणाययत् ॥ २८13 प्रथमस्योझिका जापा मक्षिकाख्या परस्य च । रक्षिकाथ तृतीयस्थ चतुर्थस्य तु रोहिणी ॥ २९ सुख निपयजं ताभि सेवमाना सुता गतम् । भूयिष्ठमपि ते काल देवा इव न जानते ॥ ३० 15 स कदाचिद्धन श्रेष्ठी जजागार निशाञ्चले । धर्मानुध्यानमाधाय गृहचिन्ता चकार च ॥ ३१ स्त्रिया गृहस्य निर्वाहो नरि यन्तरि सत्यपि ! धुरयेव शताङ्गस्य भृतस्यानेकवस्तुभि ॥ ३२ पुत्रपौत्रवधूभृत्यैराकीणमपि मन्दिरम् । भार्याहीन गृहस्यस्य शून्यमेव विभाव्यते ॥ ३३ 18मुक्त प्रियतमे मुझे सुप्ते च स्वापिति स्वयम् । तस्य पूर्व व जागति सा धीरेव न गेहिनी ॥ ३४ करोति सारा सर्वस्मिन् द्विपदे च चतुष्पदे । सर्पस्यौचित्यमाधत्ते सा रक्ष्मीहिणीमिपात् ॥ ३५ पतासा तु वधूटीना मध्यान्मम निकेतने । गृहभारसमुद्धारवारिणी का भविष्यति ॥ ३६ सतत स प्रातरत्याय प्रात कृत्य विधाय च । सूपकार फलासारैर्धान्यपाकमकारयत् ॥ ३७ पितृवर्गे चतसृणा वधूटीना निमव्य स । अपर पौरलोक च भोजयामास सादरम् ॥ ३८ भोजनान्ते तत श्रेष्ठी बान्धवान् स न्यवेशयत् । सचकार च ताम्बूलनग्दुफूलविलेपने ॥ ३९ 24६५) समक्षमथ सर्वेषा घधूमाकार्य चोझिकाम् । पञ्च शालिकणास्तस्या समार्पयदखण्डितान ॥४०१५ गत्वैका ते तया चिते चिन्तित मन्दमेघसा । अभूपृद्धत्वसयधात् श्वशुरो विपरीतधी ॥ ४१ महान्तमुत्सव कृत्या जनानाइय सर्पत । पञ्च शालिफणानेप पाणी मम यदार्पयत् ॥ ४२ त्यजामि किं वगैरेतैर्यदा याचिप्यते ऽसको । तदान्यानर्पयिप्यामि ध्यात्वेत्युज्झाचकार तान् ॥ ४३ 97 अथ यध्यै द्वितीयस्यै पञ्च शालिक्णान ददी । धन श्रेष्ठी गृहीत्या सा विजने ऽचिन्तयघिरम् ॥४४ हेतुना श्वशुर केन भ्रान्तो घुद्धियुतोऽप्यसौ । य कार्येण यिनागेहे तनुते द्रविणव्यपम् ॥ ४५ 30 प्रपच्छत्ति कणान् पञ्च लोकस्य पुरत फरे। त्यजामि तान कथ दत्ता ये तातेन मम स्वयम् ॥ ४६ ४० सा मुपा निस्तुपानेतान् इत्या क्षिप्रममक्षयत् । आकारयदय श्रेष्ठी तृतीया रक्षिका यधूम् ॥ ४७ व्याणयत्कणान् पञ्च तस्या सा च ध्यचिन्तयत् । मन्ये किंचिन्महकाये कणैरेतर्भविष्यति ॥ ४८ 33सर्यानेतान् प्रयत्नेन रक्षामि महता पदा। याचिप्यते गुरुस्तूर्णमर्पयिष्ये तदा क्णान् ॥ ४९ हृदये चि तयित्येति स्यालङ्कारकरण्डके । गुवने नियम्येति क्षित्वा रक्षिकया तया ॥ ५० धीक्षामास निसध्य सा देवतामिव वान् कणान् । भाकारिता ततस्तेन चतुर्थी रोहिणी यधू ॥५१ 36 तेन प्रजल्पिता दत्त्वा पञ्च शारिफणान् करे । त्वचो पसे यदा याचे देया एते तदा त्वया ।। ५२ 36 पिजने रोहिणी गत्याचिन्तयद्गुद्धिशालिनी । मत्या मे श्यारो पाचस्पतिप्रतिष्ठति एती ॥ ५३ महाजनप्रधानोऽसौ नानाशास्त्रविशारद धिर्धयामि तदेतेन प्रदत्त कणपञ्चकम् ॥ युग्मम् ॥ ५४ 39 तयघ धनुध्याय प्रेषितास्ते पितुगृहे । भ्रातृणामिति चादिष्टं निजा इव कणा अमी ॥ ५५ घ घ च वासु पापं पापं स्वहालिदै । तथा कर्थवनाधेय याति वृद्धि यथा पराम् ।। युग्मम् ॥ १६ ततस्तैर्यन्धुभिस्तस्या गिरा प्राप्ते धनागमे । उता शालिकणा पञ्च ते धमे धारिहारिणि ॥ ५७ 4स्तानीभूय गता पृद्धि शालय फणशालिन । प्रस्थस्तेषामभूदेक प्रथमे पत्सरे तत । ५८ 21 33 39 11) सतरतेन 18) Daa tor मुझे कारिहारिणि 25) PB लमगे 3) क्षिमा 36)प पसारवान् 11) ·.. *33 3 3 6 6 . 9 12 19 15 18 -111 56: Verse 96] कुवलयमालाकथा ३ द्वितीये त्वादको ऽनेके द्रोणा वर्षे तृतीयके । सारीशतानि तुर्य तु पल्पलक्षाणि पञ्चमे ॥ ५९ अथान्यसिन् दिने श्रेष्ठी निमन्य स्वजनान् बहून् । महान्तमुत्सव चक्रे पूर्वरीत्या निकेतने ॥ ६० समायोझिका ज्येष्ठां वधूमर्थयति स सः । वसे समर्पय मम तच्छालिफणपञ्चकम् ॥ ६१ तदाकर्ण्य गृहस्यान्तः सहसापि प्रविश्य सा । पञ्च शालीनथानीय तस्य हस्ते समार्पयत् ॥ ६२ तेनापि जल्पिता सर्वप्रत्यक्षं शपथर्निजत एव शालयो यत्से न या सत्यं वदाधुना ॥ ६३ तयाथ जल्पितं तात प्रोज्झितास्ते मया कणाः । श्रुत्वेति लोकपुरतः श्रेष्टी रुष्टः स जल्पति ॥ ६४ अयुक्तं कृतमेतेन यूयमेतद्भणिप्यथ । अन्यथा पापया त्यक्ताः शालयस्ते मदर्पिताः ॥ ६५ तस्मादस्याः करिष्यामि फलं तत्त्यागसंभवम् । छगणादिपरित्यागकारिणी भवनूझिका ॥ ६६ द्वितीयां तामथाहूय श्रेष्ठयूचे पुत्रि तान् कणान् । समर्पय ममेदानी साप्रवीक्षिता मया ॥ ६७ स श्रेष्ठिपुङ्गवो ऽवोचत् स्वजनानां पुरस्ततः । पचनादिपु कार्येषु भवताक्षिका वधूः ॥ ६८ तृतीया श्वशुरेणोक्ता सा शालिकणरक्षणम् । निजं न्यवेदयत्तुष्टः श्रेष्ठिश्रेष्ठस्ततोऽग्दत् ॥ ६९ मदीयमन्दिरे लोकाः कोशे सर्वाधिकारिणी । वधूटी रक्षिकानान्नी भवत्वेपा ममासया ७० आर्य जल्पितानेन चतुर्थी रोहिणी ततः । समानय कणान् पञ्च वत्से त्वमपि सांप्रतम् ॥ ७१ प्रजल्पितं तया तात शकटानि यहूनि मे । अर्यन्तां वृपमा माज्याः शालिरानीयते यथा ॥ ७२ अभाणि श्रेष्ठिना तेन वत्से पञ्च कणाः कथम् । जशिरे यानवाहास्ते स हेतुः कथ्यतां मम ॥ ७३ 13 यत्कृतं मूलतो क्या कथितं तत्पुरस्तथा । मुदितस्तत्तदाकर्ण्य स श्रेष्ठी समजायत ॥ ७४ स्नुपायाः सोऽर्पयामास शकटान घृपस्तिथा । अथानीतस्तया यध्वा शालिः सर्वः पितुर्गहात् ।। ७५ पाहाथ स्वजनो धन्यो धनो यस्येशी वधूः । निन्यिर कीदृशीं वृद्धि पञ्च शालिकणा यया ॥ ७६ 18 अचे तया ततस्तात गृह्यन्तां पच ते कणाः । इति श्रुत्वा तदा श्रेष्ठी जनप्रत्यक्षमप्रवीत् ॥ ७७ सर्वस्वस्वामिनी गेहे यधूर्मम भयत्वसौ । अस्या एवं समादेशः कर्तव्यः सर्वमानुपैः ॥ ७८ अस्या यः खण्डयत्याशा स्थातव्यं तेन नो गृहे । सर्वैरपि जनैः शीर्षे तद्यः शेखरीटतम् ॥ ७९ उधदानन्दसंदोहमेदुरः स धनः क्रमात् । निश्चिन्तचित्त. सद्धर्मालकीणस्ततो ऽभवत् ॥ ८० एतदारयानक शैक्षाः कथितं भवतां मया । सिद्धान्तोदितमेतस्य भावार्थे पृणुताधुना ॥ ८१ यथा राजगृहं लोके मानुषत्वमिदं तथा । यथा धनस्तयाबायाँ विचारचतुराननः ।। ८२ यथा यध्वस्तथा क्षेया विनेयाश्च चतुर्विधाः । पञ्च शालिकणा ये सा ज्ञेया पञ्चमहाप्रती ॥ ८३ यथा स्वजनवर्गो ऽसौ तथा संघश्चतुर्विधः । दानं शालिकणानां यत्तन्महायतरोपणम् ॥ ८४ उज्झिकेच शालिकणानुज्झेत्पञ्चमहायतीम् । यः स्यादव परप्रापि स दुःखौघस्य भाजनम् ॥ ८५ निशङ्कमुगभुक्तास्ते यथा भक्षिकया तया । यतमाजीविकाहेतोर्न विधेयं तथा बुधैः ॥ ८६ ररक्ष रक्षिका यद्द तच्छालिकणपञ्चकम् । तद्वतिजनै रक्ष्यं तन्महायतपञ्चकम् ॥ ८७ महामतानि संप्राप्य वृति नेयानि धीमता । रोहिण्या गुरुणा दत्ताः पञ्च शालिकणा यथा ॥ ८८ 30 1 इति मतरसान्त. ६) विनयः शासने मूलं विनीतः संपतो भवेत् । विनयाद्विममुक्तस्य कुतो धर्मः पुतस्तपः ॥ ८९ विनीतः नियमामोति विनीतस्तूज्यलं यशः । कदापि दुर्विनीतेन नैव स्वार्थः मसाध्यते ॥ ९० गुणधानपि नामोति नूनं स्तन्धः परां श्रियम् । किंचिानः पिरमम्मः कुम्मः प्रागोति पूर्णताम् ॥ ९१ अपरायतम स्तोमनिर्मूलनदिनेश्वरः । स्वर्गापवर्गसंसर्गफारणं पिनयः सदा ॥ ९२ पिनयः सर्वथा कार्यः फुलीनेन वपुप्मता । गुरुणां गुणवृशानां तथा पालतपस्विनाम् ॥ ९३ गुणेषु विनयः साध्यस्तेजस्विपु यथा रतिः। येन कर्मग्रहा सर्व प्रायन्ते निजोदयात् ॥ ९४ विनयारसंपदा सर्या मेघा दिय जलद्धयः । फेवलमानलामध विनीतस्येय जायते ॥ ९५ तथा हि। जम्पदीयामिधे द्वीप क्षेत्रे भरतनामनि । क्षमापरीक्षमारम्या समस्ति स्वस्तिशारिणी ॥९६ 31 24 21 27 27 30 33 33 यता, 36 36 19 33 ·1 3 3 6 6 9 9 12 12 15 15 1B 18 21 रत्नप्रभसूरिविरचिता [I11. $0: Verse 97- यस्या उन्नत[रम्य] राजसदनभेण्याः पुरो मेनकाप्राणेशोऽपि यभूव हीनमहिमा वन्यश्रियामग्रतः। 1 निःस्वानन्दनकाननस्य सुपमा क्षीराशयानां पुरः पंपादीनि सरांसि हन्त नितरांमुञ्चन्त्यहंकारिताम् ॥९७ वन क्षमापतिएभूत् समापतितस्तुतिः । नभस्तले भानुरिव श्रीमान हाभिधः सुधीः ॥ २८ गुणोघे विद्यमाने ऽपि लोमो यस्याधिको ऽभवत् । अभिरामं गुणग्राम ग्रहीतुं गुणशालिनाम् ।। ९९ समुद्रकन्दर्पधनाधनानां सारं समादाय विधिर्यघाद्यम् । न चेदिदं तत्कथमन्यथाभूदसौ गभीरः सुभगा प्रदाता ।। १०० यश्चानूनगुणप्रसूनपटलप्रत्युल्लसत्सौरभ- ध्याताशेपमहीतला शुभकल श्रेयः नियामाश्रयः। स्फुत्किीर्तिलतावितानविलसत्कन्दः सदानन्दभूः प्रोन्मीलनुकृतोन्मुखो न विमुखो यारमारतां कुत्रचित् ॥ १०१ माद्यच्छानवकोटिकोटिकाटिप्रस्फोटकण्ठीरव- स्ताभ्यनीतिलतावलीकिशलनपोहामधाराधरः। यत्फीयां च शुचीकृते त्रिभुवने ऽधान्त स्फुरन्त्याभितः सर्वशोऽपि वसन वेत्ति नियत कैलासशैले निजम् ॥ १०२ कल्पद्रुमाद्या ददतीप्सितं यत् सा शास्त्रवार्ता किल तेन दृया । प्रत्यक्षमेतं वसुधाधिनाथं तत्तन्मयं निर्मितवान् विधाता ॥ १०३ तत्र श्रेष्ठिपदम्रष्टः श्रेष्ठी दौर्मुस्यदोषतः । विपवाक्य इति रयातो विद्यते कृषिजीयनः ॥ १०४ अन्यदा भक्तमादाय स्वयं कर्मशतां कृते । गच्छन् शून्ये ददर्शप रदन्तं वालमेकाम् ॥ १०५ प्रोग्ररूपाभरमाजिहृदयः शिशुमाशु तम् । लात्वा स्वपाणिनारोप्य कटीतटमभोजयम् ॥ १०६ स्वतः केनाप्यय पाको पराकस्तद्विपत्स्यते । स्वीकृतेनैव तेनेति श्रेष्ठी क्षेत्र यया निजम् ॥ १०७ स स्वरेदम समागत्यापत्याभावादितस्ततः । दीनास्याये फुटुम्विन्य तं मुदा डिम्ममार्पयत् ॥ १०८ ॥ लाल्यमानस्तया नित्यमात्मनात्मेव चालकः । कलाभिः कलितः माप कलाभूदिव यौवनम् ॥ १०९ दग्धं पिगिय लोकं स्ववास्थैरमृतैरिव । निर्यापयनभूरख्यातः संख्यावान् सर्वतोऽपि सः ॥ ११० विनीत इति नाम्नाथ सर्वत्र प्रथितोऽभवत् । थेष्ठित्वं नृपतिस्तुष्टो ऽदात्तस्मै तपितुः पदम् ।। १११ १५ जिनशासनमाहात्म्पसमुल्लासनयासनः। अभिरामगुणग्रामद्रुमारामो ऽवनीतले ।। ११२ यो ऽभवन्नयनानन्ददायी यापी सध्यनि । अवदातयशोजातसंपूरितदिगन्तः ॥ ११३ श्रमणक्रमणाम्भोजसेवाहेबापरः सदा। अर्थसंप्रीणितात्यायनीतलवनीपकः ॥११४ पैतृकं च पदं प्राप्य प्रसन्नमनसो नृपात् । स विनीतः श्रियां पात्रं भाग्यसौभाग्यभूरभूत् ॥ ११५ ७) अथ तत्रैय दुर्भिक्ष भीषण समुपस्थितम् । यत्र धर्मक्रियालोपो भव्शनामपि संभवेत् ॥ ११६ कुतोऽपिस्थानतो देख नित्यपुर्मिशक्षिता वृद्धो या युगाचैको मयंस्तदनुजीविनः११७ अथ घेरिदत्तकम्पा चम्पा नाम महापुरी । तत्रास्ति पृथिवीनाथो जितारिरिति संहाया ॥ ११८ प्रतापी कमलोलासी नृपस्तानसंनिभः । न फर्कशकरश्चित्रं न गोमण्डलतापरत् ॥ ११९ श्यामास्यो हि घनो वर्षन् तमोप्रस्तपनस्तपन् । यः प्रभुस्त्यर्थिनो ऽत्यर्थमर्थः प्रीणन्न तादृशः ॥ १२० 33 धीदर्पः कृतहर्षनीजिघृक्षुस्तमधीश्वरम् । प्रचचाल विनीतेन साथै प्रेग्ययुतेन सः ॥ १२१ तदागर्म परिमाय चम्पेशः संमुखोऽचलत् । ततः परस्परं युद्ध सैन्ययोरुभयोरभूत् ॥ १२२ अरुधत्सादिनं सादी निगदी च निपादिनम् । रधिको रधिकं पत्तिः पत्तिं च स्फूर्तिमूर्तिभृत् ॥ १२३ 36 निशातशरधोरण्या मटैपसमुद्भवः । अकालवृष्टिविहिता कालराधिरियापप ॥ १२४ रणे निपतुर्मातङ्गास्तीय प्रदरजर्जराः । शतकोटिक्षताः साक्षात् पर्वता इय सपेतः ॥ १२५ शितकुन्ताहताङ्गायोच्छलच्छोणितदम्भतः। कोसुम्भवसनेवाभूदम्भोधियसना युधि ॥ १२६ निजस्वामिप्रसादस्याभूम भूना ऽभूणा ययम् । इति धीरफयधास्ते नृत्यन्तस्तत्र रेजिरे ।। १२७ उदललोहिताम्मोभिर्मीमा सडामभूमिका । फरन्धानि यहत्या काठानीव तरङ्गिणी ॥ १२८ 1) Pउचरराब में उन्नराज 3) "सभापति कृत. 4) 1 'यो भवेत्। 5) ? धनानीन 15 PRI विपश्यति 25) 'दुमारामेनीतर 25) यसोयान' 28) : पिनीनप्रिय पात्र D विनीत प्रिय पात्र 30)ो वृष्टीमुबाचको 33) : प्रमुगवधिने 39:हिनागारमोसला शोणित 24 7 27 30 33 36 39 39 20) ·*35 1 ! 3 3 6 9 12 16 18 18 -III. S9: Verse 168] कुयलयमालाकथा ३ दैवाचम्पेशसैन्यस्य सुमटैः करटैरिव । दिवान्धसैन्यवद्धर्पसैन्यं दैन्यमनीयत ॥ १२९ पताकिन्यपि निःशेषा तस्य हर्षमहीपतेः । ननाश कारनाशं सा जीवमादाय सत्वरम् ।। १३० नश्यद्भिः पदिफैस्त्यक्तो विनीतो ऽपि गते विभी। परं प्रेयैन तैर्मुक्तश्चेतनः सुकृतैरिव ॥ १३१ पलायमानः प्रैक्षिष्ट स विनीतः सरस्वतीम् । तर स्मात्या पयः पीत्वा तीरवृक्षमशिधयत् ॥ १३२ ६८) अत्रान्तरे कान्दिशीकमेकमायुधपाणिना । केनचित्सादिना हन्यमानं मृगमवैशत ॥ १३३ कृपासपूरितस्वान्तः स तयोरन्तय स्थितः । यतः प्राणिपरित्राणं वप्राणैः के ऽपि कुर्वते ॥ १३४ तस्मिन् सरङ्गे सारङ्गे गते दूरं निरीक्ष्य सः। जगाद सादिनं रोपपोपिणं मृगरक्षणात् ।। १३५ सर्वप्राणिशरण्यानामुन्नतानां महात्मनाम् । त्यादृशां न समीचीनं दीनजन्तुविनाशनम् ॥ १३६ मन्ये त्वं लक्षणैरेमिः कोऽप्यसि क्षत्रियोत्तमः । शस्त्रघातो गृहीतास्ने क्षत्रियाणां प्रशस्यते ।। १३७७ इत्यादिवाक्यैः पीयूपपेशलैस्तस्य तन्वतः । स भूपः पृथिवीचन्द्रः प्रबुद्धः कोपमत्यजत् ।। १३८ धर्मोपदेशदातासौ ममाभूदिति ते समम् । उपकारचिकी मापः पुरे क्ष्मातिलके ऽनयत् ।। १३९ तं विनीतं महीनाथा स्वपुरे सचिव ध्यधात् । सर्वाधिकारिणं यमाहुणैः कस्को न रज्यते ॥ १४० एतस्यानुपदं ते ऽथ त्रयोऽपि माच्य किंकराः । तामेय नगरी प्राप्य सेवाहेवाकिनो ऽभवन् ॥ १४१ रक्षता सततं तेन न्यायेन नगरीजनम् । ऊर्जितोपार्जिता कीर्तिरात्मीयोऽर्थस्तु साधितः ॥ १४२ तेनेत्युक्ताः कर्मरुतः हाकिमपि याचत । ते ऽवदनिति निलोमा माग्यैर्लभ्या हि किंकराः ॥ १४३ 15 ६९) अथ क्षमापुरी भग्ना क्षणादेव जितारिणा । चम्पापुरीमहीपेन सर्वसैन्यजुपा रुपा ॥ १४४ स्वपुरीस्वपुरीस्वामिमगतो वित्तहानितः । विपवाक्यो विनीतात्मा प्रवधाज विरागवान् ॥ १४५ तप्यमानत्तपस्तीय सहमानः परीपहान् । आधीयानः स सिद्धान्तं तन्वन्नाराधनां गुरौ ॥ १४६ पापकर्मल तन्द्रालु श्रद्धालुर्धर्मकर्मसु । दयालुः सर्वभूतेषु स्पृहयालुः शिवाध्यनि ॥ १४७ सासहिश्वोपसर्गाणां शीलाद्वानां च वावहिः। चाचलिश्रमणाचारे सिद्धान्ताध्यनि पापतिः ॥ १४८ आजगाम समं स्वेन गुरुणा करुणानिधिः । तत्र मातिलकपुरे विषवाक्यमुनिः कमात् ।। १४९ चतुर्मिः कलापकम् ॥ अनुशाप्य गुरून सोऽथ मासक्षपणपारणे । प्रविवेश परिनाम्यन् विनीतसचिवौकसि ॥ १५० कथमेवंविधो भूत्वारमाकीनस्वामिनः पिता । उच्चनीचादिगेहेषु पर्यटत्येष दुर्बलः ।। १५१ ततस्तमघसंघातघातिनं प्रतिनं मुदा । कर्ममर्मच्छिदं कर्मकृतः सर्वे क्यन्दिरे ॥ १५२ तहतमनपानाद्यमकल्प्यमिति चेतसि । विचिन्त्य नामहीत्साधुावृत्योपाभयं गतः ॥ १५३ आगतस्य नृपावासाद्विनीतस्य च तस्य ते । प्रमोदमेदुराः फर्मकरास्तच न्यवेदयन् || १५४ तथैव सुविनीतात्मा विनीतो मन्त्रिपुङ्गवः । तपःपात्रस्य शिवाय मुनेः पितुरुपाश्रयम् ॥ १५५ निरीक्ष्य विषवाक्यस्य मुनेराससितद्युतिम् । विनीतसचिवाधीशचित्ताम्भोधिरवर्धत ॥ १५६ शुशोच च सं यदयं मम वेदमागतोऽपि हि । अगृहीतानपानीयो मुनिावृत्य जग्मिवान् ॥ १५७ 30 स विनीतस्ततः शुश्रद्धासंभारसंभृतः । अवन्दत गुरून पूर्व तथा च जनक निजम् ॥ १५८ ततो गुरुरमापिष्ट स्पष्टवाग्मन्निनायक । शणु धर्मवचश्चारु क्षिप क्षिप्रमग्रजम् ॥ १५९ मा मुहस्त्वं मुधा मेहे ऽमुप्मिन संसारकारिणि । आदर कुरु सद्धर्मे धुवं संसारहारिणि || १६० 33 धर्मः पितेव मातेव हितं यद्विदधात्ययम् । क्रियते तत्र केनापि शिशूनामिव देहिनाम् ॥ १६१ सच धर्मस्तितिक्षादिमिक्षणां दशधा मतः । सम्यक्त्यमूलो गृहिणां नेयो द्वादशधा पुनः॥ १६२ देवेऽहति गुरीसाधौ धर्मे च जिनमापिते।या स्थिरा बासना सम्यक् सम्यक्त्वसिदमानय ॥ १६३ 36 स्थूलाहिंसादीनि पञ्चायुवतानि गुणभिकम् । शिक्षाग्रतचतुष्कं च स्वीकुरुप्य शिवधिये ॥ १६४ विधेहि विधिना मन्निन् त्रिसंध्यं देवतार्चनम् । चिरं चाख्यशः फुन्दधयलं प्रामुहि स्फुटम् ॥ १६५ दीनादीनां श्रियं देहि विधेहि विशद मनन्यायाधनि भयाध्वन्यो भिन्द्धि क्रोधादिशात्रयम् ।। १६६ 39 जिनेन्द्रमुखसंभूतं सिद्धान्त सादरं ऋणु | सिद्धिसीमन्तिनी शर्मदायिनी तत्क्षणाहणु ॥ १६७ सर्वसौख्यमय स्थानं कापि मोक्षं विना न यत् । विद्यते देहिमिर्भाव्य तत्तदर्थ समुत्सुकैः ॥ १६८ 12) साधिकारण I5) रातिनि भा तेवन्नेति' 25) सपात 46) P तहतमन्नपानीयमकल्प मिनि 33) ध्रुवस सार. 41) 0 समुत्सकै 21 21 24 27 27 30 33 36 39 ·1 *36 रतपमसूरिविरचिता [III. S10: Verse 168- 5१०) तया च । जीवाजीयपुण्यपापापासंदरनिरायाधमोक्षानि नय तस्यानि । दानशीलतपो ! भावनामयश्चतुर्विधो धर्मः। आध्यपथकादिरतिः पञ्चेन्द्रियाणां निग्रहः क्रोधमानमायालोमलक्षणदुर्जेय. 3 पायजयः मनोदण्डवचनदण्डकायदपटनययिरमणं चेति सप्तदशया संपमःमरगति-तियाति-3 मनुष्य गति-ऐयगतिलक्षणायतनो गायः मतिशानं धुतानमाधिज्ञानं मनापर्ययमान फेयलमानमिति पञ्च [शानानि] । अनित्यता १ अशरण २ भय ३ एफरय ४ मन्यता अतीय आप्रय संघर८ निर्जरा धर्मस्याख्यातता १० लोक. ११ योधि १२ प्रमुपा मायना बादशा नमस्पारनहित १ पोरी २ पुरिमार्थ ३ एकामनफा ४ एफस्थानक ५ आचामाम्ल ६ उपयास ७ घरिम ८ अभिग्रह ९रिराति १० प्रभृतिदशयिधं मत्यापपानम् । अथया-अनागतमतिकान्त, पोटीसहित नियत्रितं चच । सापारमनाकार परिमाणरून निरपशेषम् ॥ संकेतमद्धा' चैतदपि दायिधम् । क्षुधा १ पिपासा २शीन ३ उष्ण ४५ देश ५ अचेल भरति ७खी ८ चर्या ९ निर्वाधिका १० शय्या ११ मामोस १२ यध १३ याचना १४ मलाम १५ रोग १६ तनुपर्श १७ मल १८ सत्कारपुरस्कार १९ प्रज्ञा २० अशान २१ मध्यपत्य 12 २२ [ लक्षणाः] द्वारिंशति परीपहाः । सर्शन-रसन-प्राण-घचः-श्रोत्राणीन्द्रियपञ्चकम् । भोत्पतिकी 12 १नयिकी २ फार्मजा ३ पारिणामिरी ४ चेति चतनो युद्धयः । मार्तध्यानं रोद्रायानं धर्मध्याने गुरु ध्यानं चेति चतुर्विधं ध्यानम् । पदस्य पिण्डस्य रुपस्थं रूपातीतमेतदमि चतुर्धा । शानं दर्शनं पारि 15 चेति रनमयम् । कृष्णलेल्या १ नीललेल्या २ कापोतरे या ३ तेजोलेइया । पालेदया ५ गुहालेदया ६६ चेति [ लेझ्या] पदम् । सामायिफ १ चतुर्यिशतिस्तो २ पन्दनकं ३ प्रतिक्रमणं ४ पायोत्सर्गः ५प्रत्या- पानं ६[चेति ] पहिधमायश्यकम् । पृथ्वीमायो ऽप्यायस्तेजस्यायो घायुपायो धनस्पतिकायनसवाय- 18 श्वेति पद जीवनिफामा मनोयोगो ययनयोगः फाययोगयेति योगयी । ईयर्यासमिति-भापासमिति- 18 एपणासमिति-आदाननिक्षेपसमिति-उत्सर्गसमिति { लक्षणाः ] पश समितयः । इन्द्रियपचकं मनो- चलं वचनवलं फाययलं चेति बलत्रयम् उच्चासो नियास आयुश्चेति दशयिधाः प्राणाः । म विषयाः A कपाया निद्रा विकयाश्चेति प्रमादपञ्चकम् । अनशनमूनोदरता वृत्तिसंक्षेपो रसत्यागस्तनुक्लेशः संलीनता 21 घेति पद्विधं यायं तपः । प्रायश्चित्तं चयापत्य स्वाध्यायो विनयो न्युत्सर्गःशुमध्यानं घेत्याभ्यन्तरं पद्विधं तपः आहारसंशा १ मयसंवा २ मैथुनसंज्ञा ३ परिग्रहसंक्षा ४ रूपाः चतनः संहा। मानावरणीयं १ दर्शनायरणीय २ वेदनीय ३ मोहनीयम् ४ आयुष्फ ५ नाम ६ गोभम् ७ अन्तरायं ८ चेत्यथ्या फर्म । मनो- 24 गुप्तिर्वचनगुप्तिः कायगुप्तिरिति गुप्तित्रयम् । अपायापगमातिशयः शानातिशयः पूजातिशयो पचनाति- शयश्चेति चत्वारोऽतिशयाः । ६१९) तथा च श्रीजिनेश्वराणां चतुर्विशदतिशया यथा । देवो ऽगुतरूपगन्धो निरामयः वदमल-27 विवर्जित इति प्रथमः । उन्धासनिःश्यासो कमलपरिमलोपमापिति द्वितीयः । रुधिरामिपे तु गोक्षीर- धाराघवले अनामगन्धिके चेति तृतीयः । आहारनीहारविधी अदृश्यी चेति चतुर्थः । मदइये इति 30 मांसचक्षुपां न पुनस्वघ्यादिलोचनेन पुंसा । यदाहुः, 'प्रज्छने आहार अदिस्से मेसम्पुपारे। एक अनु। पते पत्यारोऽपि जगतोऽप्यतिशेरते तीर्थकराएभिरित्यतिशयाः, सहोत्थाः सहजन्मानः अथ फर्मक्षपजा 33 अतिशयाः। योजनप्रमाणेऽपि क्षेत्रे समयसरणभुवि नृणां देवानां तिरश्यांच कोटिपोटिसंख्यमवस्थानमिति 33 प्रथमः फर्मक्षयजोऽतिशयः। वाणी अर्धमागधी नरतियफ्सुरलोकभाषया संवदति तद्भायामानेन परि- जमतीत्येवंशीला, योजनमेकं गच्छतिव्यामोत्येवंशीला योजनगामी चेति द्वितीयः मानांप्रमाणां मण्डलं 36 भामण्डलं मौलिपृष्ठे शिरपश्चिमभागे तथ विडम्यितदिनकरविम्बलक्ष्मीमनोहरमिति तृतीयः । सामे 36 पञ्चविंशतियोजनाधिरेगव्यूतिः शोशद्वये गव्यूतीनां शतद्वये योजनशत इत्यर्थः, रोगो ज्वरादिनस्यादिति चतुर्थः । तथा पैरं परस्परविरोधो न स्यादिति पञ्चमः । तथा ईतिर्धान्योपद्रयकारी प्रचुरो मुपिकादि- 39 प्राणिगणो न स्यादिति पाठ तथा मारिरीत्पातिकं सर्वगतं मरणं नस्यादिति सप्तमः । तथा अतिवृष्टिनिर-39 न्तरं घर्षण न स्यादित्यष्टमः । तथा अवृष्टिः सर्वथा पृथ्यमावो न स्यादिति नवमः । दुर्भिक्षं मिक्षायाम- 27 30 4)Pमन पर्याय मन पर्थय 5) PB pat serial nos for a fant etc. 6) P v pat serial nog in some of these lists, and here spd there they are separately written with terminations o not quite particular in putting these nos, OF वरिस for चरिम 11) com. अज्ञान 17)१२ तेउकाय ३ वाजाय ४ नम्पति 4) मोहनीय च ३ आयुचतुष्क 25) गुप्तिरिति त्रयम् 27) o adds after a font 33) कोटिकोरिसंख्यानामवखानमिति 35) योगनगामिनो योजनगामिना 37) कोराइय ·9 -III. 18 : Verse 168] कुवलयमालाकथा ३ * 37 1भावो न स्यादिति दशमः। तथा स्वराष्ट्रात्परराष्ट्राय भयं न स्यादित्येकादशः।एचमेकादशातिशयाकर्मणां 1 शानाधरणीयादीनां चतुर्णा घातात् क्षयाजायन्ते इति । तथा देवकता अतिशयाः। खे आकाशे धर्म- 3प्रकाशकं चक्रं भवतीति देवतः प्रथमोऽतिशयः। तथा खे चमरा इति द्वितीयः तथा वे पादपीठेन सह 3 मृगेन्द्रासनं सिंहासनमुज्वले निर्मलमाकाशस्फटिकमयत्यादिति तृतीयः । तथा खेछननयमिति चतुर्थः। तथा से रनमयो ध्वज इति पञ्चमः । तथा पादन्यासानिमित्तं सुवर्णकमलानि नव भवन्तीति पाठः । तथा 6 समवसरणे रत्नसुवर्णरुप्यमयं प्राकारत्रयं मनोरं भवतीति सप्तमः । तथा चत्वारि मुखान्यगानि गात्राणि 6 च यस्य स तथा तद्भावश्चतुर्मुखाङ्गता भवतीत्यष्टमः।तथा चैत्याभिधानो द्रुमोऽशोकवृक्षः स्यादिति नयमः तथा अधोमुखाः फण्टका भवन्तीति दशमः । द्रुमाणां नम्रता स्यादित्येकादशः । तथा उचैर्भुवनभ्यापी 9 दुन्दुभिध्यानः स्यादिति द्वादशः । तथा चातः मुसत्वादनुकूलो भवतीति प्रयोदशः । तथा पक्षिणः प्रद क्षिणगतयः स्युरिति चतुर्दशः । तथा गन्धोदकवृष्टिरिति पञ्चदशः । बहुवर्णानां पञ्चवर्णानां जानूत्सेधः प्रमाणानां मणीचकानां वृष्टिः स्यादिति पोडशः। तथा कचानामुपलक्षणत्वालोमांच फूर्चस्य नखानों 13 पाणिपादजानामवस्थितत्यस्वभावत्वमिति सप्तदशः। तथा भुवनपत्यादिचतुर्विधदेवनिकायानां जघन्य- 12 तोऽपि समीपे कोटिर्भवतीत्यष्टादशः। तथा ऋतूनां वसन्तादीनां सर्वदा पुष्पादिसामग्रीभिरिन्द्रियार्थानां स्पर्शनरसगन्धरूपशब्दानाममनोशानामपफर्पण मनोशानां व प्रादुर्भावनानुकूलत्वं भवतीत्येकोनधिशः। 15 इति देवैः कृता एकोनविंशतिस्तीर्थकृतामतिशयाः। एते च यदन्यथापि दृश्यन्ते तन्मतान्तरमवगम्य मिति। 18 ते च सहजैध चतुर्मिः कर्मक्षयरेकादशभिः सह मीलिताश्चतुर्विंशद्भवन्तीति । १२) अथ वचनातिराया। संस्कारयत्त्वं-संस्कृतलक्षणयुक्तत्वम् १, औदात्त्यम्-उचैर्वृत्तिता २, उप- 18 चारपरीतता-अग्राम्यत्वम् ३,मेघगम्भीरघोपत्वं-मेघस्यैव गम्भीरशब्दत्वम् ४, प्रतिनादविधायिता-प्रति- 18 खोपेतत्वम् ५, दक्षिणत्वं सरलत्वम् ६, उपनीतरागत्व-मालयकैशिक्यादिनामरागयुक्तता, एते च सप्त शब्दापेक्षयातिशया । अन्ये त्वर्थातिशयाः। तत्र महार्थता-वृहदभिधेयता , अव्याहतत्वं-पूर्वापरयास्या 21 विरोधः ९, शिष्टत्वम्-अमिमतसिद्धान्तोतार्थता वक्तुः शिष्टतासूचकत्वं चा १०, संशयानामसंभवः- 21 असंदिग्धत्यम् ११, निराकृतान्योत्तरत्वं-परदूषणाविषयता १२, हृदयंगमता-हृदयग्राह्यत्वम् १३, मिथः साकाहता-परस्परेण पदानां वाक्यानां या सापेक्षता १४, प्रस्तावौचित्यं-देशकालान्यतीतत्वम् १५, तत्त्व. 24 निष्ठता-विवक्षितवस्तुस्वरूपानुसारिता १६,अप्रकीर्णप्रस्तत्व-सुसंवद्धस्य सतःप्रसरणम्,अथवाअसंबद्धा- 24 धिकारित्यातिविस्तरणाभावः १७, अस्वलाघान्यनिन्दिता-आत्मोत्कर्षपरनिन्दाविप्रयुक्तत्वम् १८, आभि- जात्यं वक्तः प्रतिपाद्यस्य या भूमिकानुसारिता १९, अतिस्निग्धमधुरत्व-घृतगुडादिवत्सुखकारित्वम् २०, 97 प्रशस्यता-उक्तगुणयोगात्प्राप्तायता २१, अमर्मवेधिता-परमानुट्टनस्वरूपत्यम् २२, औदार्यम्-अमि-27 धेयार्थस्यातुच्छत्वम् २३, धर्मार्थप्रतिवद्धतर-धर्मार्थाभ्यामुपेतत्वम् २४, कारकाधविपर्यासा-कारककाल- वचनलिङ्गादिव्यत्ययवचनदोपापेतता २५, विभ्रमादिवियुक्तता-विभ्रमो वक्हमनसोभ्रान्ततास आदियेषां 30 विक्षेपादीनांस विभ्रमादिर्मनोदोपस्तेन वियुक्तत्वम्२६, चित्रकृत्वम्-उत्पादिताविच्छिन्नकुतूहलत्वम् २७, 30 अद्भुतत्व-प्रतीतत्वम् २८, तथानतिविलम्बिता-प्रतीता २९, अनेकजातिवैचित्र्यं जातयो वर्णनीयवस्तु- स्वरूपवर्णनानि तत्संश्रयाद्विचित्रत्वम् ३०, आरोपितविशेषता-वचनान्तरापेक्षयाहितविशेषणत्वम् ३१, 33 सत्यप्रधानता-साहसोपेतता ३२, वर्णपदयास्यविविक्तता-वर्णादीनां विच्छिन्नत्वम् ३३, भन्युच्छित्ति:- 33 विवक्षितार्थसम्यसिद्धि यावदव्यवच्छिन्नवचनप्रमेयता ३४, अखेदित्वम्-अनायाससंभवः ३५, इत्येवमहतां पञ्चनिशद्वाचां गुणातिशया भवन्तीति । १३) दानगतो ऽन्तराप इत्येको दोपः, लाभगतो ऽन्तराय इति द्वितीयः, वीर्यगतोऽन्तराय इति 3G तृतीयः, भुज्यत [इति ] भोगः नगादिस्तगतो ऽन्तराय इति चतुर्थः, उपभुज्यत [इति ] उपभोगो जनादि तद्गतोऽन्तराय इति पञ्चमः, हासः-हास्यमिति पष्ठः, रतिः-पदार्थानामुपरि प्रीतिरिति सप्तमः, 39 अरतिः रतेरविषय इत्यष्टमः, भौतिः-भयमिति नयमा, जुगुप्ता-घृणेति दशमः, शोक-चित्तवैधुर्यमि- 39 स्येकादशः, काम:-मन्मथ इति द्वादशः, मिथ्यात्वं-दर्शनमोह इति त्रयोदशा, अशान-मौढ्यामिति 96 ·6 6 12 *98 रनामसूरिविरचिता [III. 313: Verse 169- 1 चतुर्दशः, निद्रा-स्वाप इति पदशा,अविरतिः-अप्रत्यास्थानमिति पोडशा, गगः-सुखामिहस्य सुखानु- ! स्मृतिपूर्वदुःखे तत्साधने ऽप्यभिमते विषये गधंत इति सप्तदशः, द्वेषः-दुःसाभिज्ञस्य दुःखानुस्मृति- 3 पूर्वदुःखे तत्साधने वा क्रोध इत्यष्टादशा, इत्यशदशदोपास्तेपामुपमादीनामर्हतां न भवन्तीति । अतीता-9 नागतवर्तमानलक्षणं कालत्रयम् । धर्मास्तिकायोऽधर्मास्तिकायः पुद्गलास्तिकायो जीवास्तिकाय आकाशा. स्तिकाय पते पञ्चास्तिकायाः। एतत्सर्वमपि भोजनशासनरहस्यं विकिना परिज्ञेयम् । १४) विनीतो देशनामेनां श्रुत्वा तत्त्वानुगामिनीम् । नमस्त्य गुरुन् गेहं गुणग्रामगुरूनगात् ॥ १६९ एवं स नित्यमभ्येति हित्वा व्यापारमात्मनः । धर्मामृतं पियत्येष तपासान्त इव स्वयम् ।। १७० 9 सोऽन्यदाचलितान ज्ञात्वा प्रभून विनयतोऽचदत्। जनमोऽस्त्पत्र में येन प्रीतिरत्पद्यते ऽमुतः ११७११ ततस्ते सूरयो ऽघोचन शात्या हानेन तत्त्वतः । नायं ते जनको मन्त्रिन किंतु ते पोपकः पिता ॥ १७२ विनीतः प्राह निर्माय निमाया वं शिरोनतम् । कस्तर्हि ते ततः प्रोचुः सूरयस्तत्त्वकोविदाः ॥ १७३ 13 पिता कर्मकरो वृद्धो माता कर्मकरी च ते । युवा च कर्मकातेत्यवगच्छ कुटुम्बकम् ॥ १७४ अन्यथामापिणो नामी निश्चित्येति प्रणम्य तान् । जगाम निजं धाम याप्पाविलविलोचनः ॥ १७५ मपीमलिनवस्त्राया धूमध्यामलचक्षुषः। कौतुकात्पश्यति जने स किङ्काः पदे ऽपतत् ॥ १७६ 13 त्वमनस्थापि न शाता हतफेन मया हहा । मातः सिद्धिरिवेदानी गुरुभि. कथितासि मे ॥ १७७ त्वयाई पुश्वग्नित्यम जानत्यापि लालितः । कृतघ्नेन मया कर्मकृत्वे हासि नियोजिता ।। १७८ दुर्भिक्षे पोपितं हा धिक् पित्येव त्यामशक्तया। पापयासि मया मार्गे त्यतो धिग्मा कुमातरम् ॥ १७९ लब्धपक्षः स्वभाग्येन वचोमिरमृतोपमैः । पिकवत्मीणयन् लोकं परां श्रियमशिथियः ॥ १८० पितुर्धातुश्च चलनी नमस्पन विनयादयम् । विनीतो वक्षसा ताभ्यामालियः प्राप संमदम् ॥ १८१ वक्रेतरमतिश्चफे सञ्चके प्रथमस्ततः । सर्वप्राधिकृतानेतान् विनीतः स्वनिकेतने ॥ १८२ 21 यथोचित वितन्यानो ऽन्येषामप्येष माननरम् । सुवचोमिः क्रियाभिश्च सर्वत्र प्रथितो ऽभवत् ॥ १८३ 24 श्रीमनपदाम्भोजे भजतधधरीकताम् । कदाचनास्य न स्यान्ते रत्वं लभते स्थितिम् ॥ १८४ प्रवेष्टुं मानसे यस्य शमसारिराजिते । न क्षमाः प्राणभीत्येय कपायाः पनगा इय ॥ १८५ A सर्पदा भाज्यराज्यथीचिन्तावान्तमना अपि । गाईस्थ्ये वर्तमानो ऽपि सदाचार ततान यः॥१८६ ५ फदापि श्रमणस्थाने पन्दनाथै स यातवान् । मुनिमेकमतिग्लानं वीक्ष्य थद्धोद्धुरो ऽववीत् ॥ १८७ औषधं महहे सम्यगस्ति रोगनिवर्तकम् । प्रासुकं घेति साधुभ्यामानाययत सत्वरम् ॥ १८८ 27 इत्युक्त्वा स ययो गेहे साधुभ्यां सह धीसखः। तस्थतुस्तौ यहि साधू सतु वेश्मान्तराविशत् ।। १८९ ॥ 15 18 18 धेष्ठिकन्यामुना कापि वृतास्ति गुणशालिनी । दत्तो मौहर्तिकै सैव दिवसस्तद्विवाहने ॥ १९० तद्विहस्ततया मन्त्री विसरमार तदौषधम् । किंचित्तत्र मुनी स्थित्वा जग्मतुर्निजमाधयम् ॥ १९१ 30 30 M २ --- १९२ ३ 33 36 39 तं तथाविधमालोक्य विनीतः साधुलोचनः । आत्मानमात्मना निन्दन पतितस्तस्य पादयोः ॥ १९५ विधा क्षमयतस्तस्य विनीतस्य च ते मुनिम् । समलकृतवीवाहोचितमण्डनशालिनः ॥ १९६ ध्यायतो भावनां तस्य भविनां भवनाशिनीम् । केवलपानमुत्पेदे घातिकर्मक्षयात् क्षणात् ॥ १९७ 36 मानेन तेन विदितेन समुजरलेन संपश्यतस्त्रिजगतीजनतामनन्ताम् । चारित्रचित्रमय तस्य मुनीश्वरस्य क्षिप्रं समर्पितवती ननु जैनदेवी ॥ १९८ नारी नितम्बजयनस्तनभूरिभारां हित्या भवोदधिनिमजनहेतुमेताम् । तत्रैव लनसमये प्रवरे याही व्यूहे तपस्वियुवरः स चरिघलक्ष्मीम् ।। १९९ 2) मुखे tar दुखे 5) Fधमास्तिकाया । एतत्सर्वमपि ete. ll)? निर्माय निमेपिस निर्माय (य) निर्माय स्खे, रमन tor तत 15) सिदिरेवेशनी Is} x bas an additional verse (after नियोजिता) hke this-तिसासा) वदनास्मिन् संजातप्रम[-वाथ सा [1]चिरात् ज्ञाठामि कसत्त्वमित्याचा दत्तवक्षम ॥ 3) : साइलोचन• 36 भवनाशनी 39 ·*89 1 1 3 8 -111. 816: Verse 200] कुवलयमालाकथा ३ एनां कथामवितथा विनयप्रधानां सम्यग निधाय हृदि मन्त्रिमुनीश्वरस्य । यूयं यतध्वमधुना विनये निकामं यस्सादयं दिशति निर्वृतिशर्मलक्ष्मीम् ।। २०० । इति विनये विनीतस्य कथा । १५) अवान्तरे चण्डसोमप्रमुखैः पञ्चभिर्मुनिभिर्विक्षप्तम् । यद्भगवानाज्ञापयति तत्सर्वमपि प्रप- स्यामहे । यत् पुनर्दुश्चरित्रं तच्छल्यमिव हृदये प्रतिभाति । ततो भगवता श्रीधर्मनन्दनेन समादिष्टम् । 'एतत् कदापि चेतसि न चिन्तनीय यत्किलामाभिः पापकर्म समाचरितम् । स केवलं पापकर्मा यः । पश्चात्तापपरो न भवेत् ।' इति श्रुत्या भूपतिर्मनसैव श्रीधर्मनन्दनाचार्य प्रणिपत्योद्यानान्निर्गस्य विद्युदु- क्षिप्तकरणेन प्राकारमुल्य वासवेश्म प्रविवेश, निर्षिण्णः शयने सुप्याप च । साथयो ऽपि स्वाध्याय- 9 दत्तावधानाः कृतावश्यका क्षणं निद्रामुपलभ्य प्राभातिककालग्नहणप्रवणा बभूवुः । अत्रायसरे ऽरुणप्र- " भापाटलिते गगनतले क्रमेण विरोचने पूर्वाचलचूलावलम्पिनि प्रामातिकतूर्यारवाडम्बरं वन्दिजनमुख- चर्णितं प्रभातावसरं च समाकर्ण्य निद्रापूर्णितताम्रनयनयुगलः पृथ्वीपाल शयनीयादुत्तस्यौ । ततः स 19 कृतावश्यककर्मा भूमिवासवः प्रभातकृत्यं विधाय च सचिववासचसमेतश्चतुरडवलकलितः शक्र इच 12 चतुर्दन्तं कुञ्जरमारुह्योद्यानं समागम्य भगवन्तं श्रीधर्मनन्दनविभुं साधूश्च प्रणनाम । ततो भूपतिना जल्पितम् । 'भगवन् , सर्वथैव पुत्रमित्रकलनादिममत्वं त्यक्तुं न क्षमः, परं गृहस्थावस्थस्यैव मम किंचि- 15 संसारसागरतरण्डकं देहि ।' भगवता निवेदितम् । यद्येवं तावदेतानि पञ्चाशुपतानि त्रीणि गुणवतानि 15 चत्वारि शिक्षावतानीति सम्यक्त्वमूलं द्वादशविधं श्रावकधर्म प्रतिपालय' इति । तेन नरेश्वरेण 'यदाशापयति प्रभु' इति वदता सम्यक्त्वमूलानि द्वादशमतान्यहीकृतानि । ततः सचिवयासवः समुवाच । 18 'भगवन् , किमपि भवतां पूर्ववृत्तान्तं वयं न जानीमः !' भगवता जल्पितम् । 'अयमेव कथयिष्यति । 18 अस्माकं सूत्रपौरूपीव्यतिक्रमो भवति । भय तायदसामिपिहारः कार्य एव ।' एतदाकर्ण्य भूपतिर्घासब- सचिवान्वितो भगवचरणारविन्दयुगलमभिनम्य निजधवलधाम समुपाजगाम । भगवान् सूभपौरुपी 21 निर्माय प्रधानेपु क्षेत्रेषु विहाराय प्रचचाल । ते ऽपि चण्डसोमप्रमुखाः स्तोकेनापि कालेनाधीतशास्त्रार्था 21 द्विविधशिक्षाविचक्षणा जज्ञिरे । तेषां चैकदिवससमवसृतिप्रवजितानां महान् धर्मानुरागो मिथः समजनि । अन्यदा तेषां पञ्चानामपि परस्परं संलापः समभूत् । 'भो, दुर्लभो जिनमणीतो धर्मः कथं 24 पुनरन्यमये प्राप्यत इति, तायत्सर्वथा किमत्राचरणीयम् । इति भणित्या परस्परं तैः पञ्चभिरप्यनेत- 24 नमयोपरि प्रतियोधसंकेतश्च । एवं च तेषां मुनीनां सिद्धान्ताभ्यासलालसानां कालो व्यतिक्रमति । किंतु चण्डसोमः स्वभावेन कोपनो मायादित्यो ऽपि मनाग मायावी वर्तते । अपरे पुनः संयमिनः 27 प्रतिमगदुर्जयकपायमसराः प्रवज्यामनुपालयन्तः सन्ति । फालेन च स लोमदेवो निजमायुः प्रपाल्य 21 तसंलेखमादिविधिनिदर्शनचारित्रतपोविहिताराधनः पूर्वपद्धदेवायुर्विपद्य सद्यो उनवद्यलक्ष्मीः सौधर्मदेवलोके पद्मविमाने समयेनैफेन देवत्वमशिश्रियत् । स च पद्मप्रभनामा तब घिदशः स्वैरं 30 चिफ्रीउ । एवं मानभटो ऽपि स्वायुपि क्षयमीयुपि संसारलतालवित्री सुखसंपदा धरित्री पञ्चपरमेष्ठि- 30 नमति सरस्तेनैव प्रामेण तस्मिन्नेव विमाने ऽनेकयोजनविस्तृते पनसारनामेति देवः समुद्रपद्यत । एवं मायादित्यचण्डसोममोहदत्तात्रयो ऽपि कृतचतुर्विधाहारपरीहाराः पञ्चपरमेष्ठिनमस्कारपरायणा 33 आराधनविधानावद्धचेतसश्चतुःशरणशरणाः परिहताष्टादशपापस्थाना यथासंयमविधिना प्राणितान्ते 33 यथाक्रमेण पद्मवर-पद्मचन्द्र-पद्मकेसराभिधानास्तस्मिन्नव विमाने सुमनसः समभवन् । तत एवं तेपां पद्मविमाने समुत्पन्नानां समविभवपरिवारवलप्रभावपौरुपायुपामन्योन्यस्नेहलालितमनसां मिथः 36 कृतसंकेतानां फालो व्यतिकामति । F१६) अत्रान्तरे सुरसेनापतिताडितघण्टानिनादे समुच्छलिते सहसैय तेन्दारकै किमिति घण्टा- नादः। इति परिजनोऽप्रच्छि । ततः प्रतीहारो व्यजिशपत् । 'देव, जम्बूद्वीपे भरतक्षेत्रे मध्यमसण्डे 39 श्रीमतो धर्मतीर्थकृतः समुत्पन्नविमलकेवलज्ञानस्य समबस्ती त्रिदशवृन्दसहितेन सुरेश्वरेण गन्तव्य. 32 मस्ति । तदा तदाकर्ण्य तैः सुरैस्तत्रस्यैरेव भक्तिभरावनतोत्तमाः श्रीधर्मनायस्य भगवतः प्रणतिश्चके। 36 1) 1 सम्या विधाय 3) F Rom. इति 10) पारलिंगगनतले 13) P'पोशनमागम्य 14) कादिमिय 15) 0 तरण्ड । तरहव20) 'भरणयुगल. 1) धीवशासा 4) प्रापयिभ्यते प्रति ·*40 3 6 6 9 9 रत्नप्रभसरिविरचिता [ III. 16 : Verse 201- 1 अथ ते सुराः पद्मसारप्रमुखालिदशाधिपन साधं भावनामावितान्तःकरणाश्चम्पापुर्ण श्रीधर्मजिनेश्वरस्य ! समवसरणामयापुः पद्मसारेण सुमनसा सुमनःपतिरभाणि । 'यदि यूयं ममाझा ददत ततोऽधाइमेक ३पय गोस्वामिनः श्रीधर्मजिनेन्द्रस्य समरसूति रचयामि' इति । यज्रिणा तथा' इति मतिपेदे । तथा हि, योजनोन्मानमेदिन्यां पद्मसार शुभाशयः । प्रमार्जयन रजो याही स्वस्थान्तस्तदपाहरत् ॥ २०१ ततः स एव गीर्वाणः सुगन्धोदकवृष्टिमिः । सिपिचे पुण्यवीजस्य बापायेव महीतलम् ॥ २०२ नुवर्णमणिमाणिस्यश्रेणिभिभक्तिभासुरः । हर्पतः परितः पद्मसार: पृथ्वीं ययन्ध सः ॥ २०३ जानुदरयोवृन्तः पञ्चवर्णमणीचकैः । भाविधर्मातिसंस्पर्शी पृथिवीमार्चयन् स च ॥ २०४ द्विधा सुमनसा तेन काष्ठासु चतसृष्यपि । अकारि सुमनोहारि तोरणानां चतुष्टयम् ।। २०५ तस्याप्रतिमशोमस्य वीक्षणार्थसिवागताः । साक्षादिय यमुर्देव्यो विविधा शालमजिकाः ।। २०६ रेजे ध्वजयजो यत्र चञ्चलस्तोरणोपरि । भाकारयन् भन्यलोकमिय धर्मजिनान्तिके ॥ २०७ अधस्तले तोरणानां भूमिपीठेषु तेषु सः। प्रत्येकं रवयांचने मगलान्यष्ट निर्जरः ॥ २०८ चले वैमानिकसुरः पद्मसारः प्रमोदभाक् । वर्ष रानं पञ्चवर्णमण्यायफपिशीर्षकैः ॥ २०९ रेजे रत्नमयो वप्रः पताकाराजिराजितः ।ख संक्षिप्य वर्भक्त्या रोहणादिरियागतः ॥ २१० जातरूपमयं वमं द्वितीयं तद्वहिः सुरः। स्वज्योतिपेव विदधे भक्तिसंभारभाजनम् ॥ २११ कपिशीर्षतती रेजे तत्र रानी विनिर्मिता । राजीववन्धुराजीव बहुद्वीपेभ्य आगता ॥ २१२ तृतीयः पद्मसारेण प्राकारस्तद्वहिः कृतः। राजतः श्रीजिनं नन्तुं चैताब्यादिरिवागमत् ॥ २१३ तत्रोचैर्जात्यरजतकपिशीर्पावलिर्दधौ । स्वर्गापगाम्भसि स्वर्णमयनीरजयिभ्रमम् ।। २१४ रेजे वप्रनयी पृथ्व्यालिपट्टयलयातिः। प्राकारामावली नानाविधिविच्छित्तिसंगता ॥ २१५ तोरणास्तत्र भान्ति स्म नीलाश्मदलनिर्मिताः । प्रतिवर्ष चतुरे चतुर्दारे शिवनियः ॥ २१६ शारदाभ्रमहाशुभ्रास्तोरणेषु ध्यजग्रजाः । रेजुः पुण्यश्चियः शस्ता हस्ता विस्तारिता इव ॥ २१७ 13 12 15 15 18 18 21 91 24 21 27 30 30 यतिधायकयोधर्मायिय मूर्तित्वमारतौ । याम्यद्वारे द्वारपती सिताङ्गौ स चकार च ॥ २२१ चित्तोद्धृतेन सर्वशयगणेवारुणद्युती । निर्मितावपरद्वारे द्वारपाली सुपर्वणा ॥ २२२ उदाद्वारे व दोपननीलिकास्थासकाविया । रुतौ कृष्णाङ्गको तेन द्वारपी दानवारिणा ॥ २२३ स निर्ममे ऽप्रतिच्छन्दं देवच्छन्दं जिनेशितुः । विधामाय सुरः स्वर्णवप्रान्तर्मणिराशिभिः ॥ २२४ श अन्तर्माणिक्ययप्रस्य विदशश्चैत्यपादपम् । चकार चत्वारिंशामधनुप्पञ्चशतीमितम् ॥ २२५ पद्मसार: स तस्याघो मणिपीठोपरि व्यधात् । साद्विपीठ रनमयं सिंहासनमनुत्तरम् ॥ २२६ नयमाम्बुजन्यस्तपत्रिदशकोरियुक् । विभुः समवसरणं प्राध्यद्वारे विवेश सः ।। २२७ ततः प्रदक्षिणीरत्य चैत्यहूँ प्रामुखः प्रभुः। नमस्तीर्थायेति बदग्निविधः सिंहविष्टरे ॥ २२८ अपरास्वपि काठासु त्रिदशस्तिस्पु व्यधात् । रूपरयं प्रमोस्तुल्यं स तस्यैव प्रभावतः ॥ २२९ चतुर्गतिगतान जन्तुनु निखिलानपि । चतुष्ककुम्मुखस्थायि हर्तु मोहमहायलम् ॥ २३० चतुष्टयं कयायाणां निराक विरोधिनाम् । फतु चतुर्विधं संघमघसंघातघातिनम् ॥ २३१ दानशीलतपोभायमैदैर्धम चतुर्विधम् । व्यकं निवेदितुं तर ध्यानमार्गचतुष्टयम् ॥ २३२ अपश्चितचतुर्गाः पविप्रितजगत्रयः । व्यास्याक्षणे प्रभुः श्रीमान धर्मनाथस्तदाशुभत् ।। २३३ चतुर्भिः कलापकम् ॥ जगतीत्रितयश्चर्यसूचकं भुवनप्रभोः । छत्रप्रयं सुरश्चके फ्रेतरमतिः स्वयम् ॥ २३४ ६१७) एतस्यां समवस्ती विभावसुदिशि मात् । प्रविश्य पूर्वद्वारेण दत्त्वा तिनः प्रदक्षिणाः ।। २३५ 33 33 36 36 39 39 9) शाठिमनिकाः 19) पिशीर्ष 16) राजसप्रीजिनं. 91) Bधमानागर ) यापारि 25)BP चित्तोटेन, ०'वपरद्वार 26) On दोषन 3 has a marginsl gloss like this : इटादिदोषनिवारवी नीलेशाहस्तकावित । 28) चारादीमित 20 साहिपी अ) P चमि.दु. 38) जगती विनय श्वये ·1 6 6 9 15 -III. 18 : Vorse 264] कुवलयमालाकथा ३ *41 1 निविष्टाः साधयः साध्ब्यो जिनं नत्वा तदन्तरे । प्रमोदमेदुरास्तस्थुला वैमानिकाः लियः ॥ २३६ युग्मम्॥ 3 प्रविश्य याम्यद्वारेण नैते विधिना कमात् । ज्योतिष्कभुवनाधीशव्यन्तराणां स्त्रियः स्थिताः ।। २३७ 3 आगत्य पश्चिमद्वारा पायव्यां भुवनेश्वराः । ज्योतिष्का व्यन्तराश्चैवमादधुर्विधिना स्थितिम् ॥ २३८ प्रविश्याथोत्तरद्वारा प्रणम्यानुचरं जिनम् । वैमानिकनरा नार्य ईशान्यां क्रमतः स्थिताः ॥ २३९ न भीस्तत्र न मात्सर्य न याचा न च दुकथा । नासीनियन्त्रणा नाहंकृतिः स्वामिप्रभावतः ॥ २४० तत्र द्वितीयवान्तः कण्ठीरयगजादयः । चैरिणो ऽपि मियः प्रेमलालसाः स्थितिमादधुः ॥ २४१ तस्थुस्तृतीयवप्रान्तहनानि क्षमाभृताम् । सुराणामसुराणां च विमानानि यथाक्रमम् ।। २४२ ३ क्षेत्रे योजनमात्रे ऽत्र प्राणिनः कोटिकोटिशः । संमान्ति यदनावाधं प्रभावः प्रामवो हि सः ॥ २४३ धर्मनाथ जगनाथमथानम्य जिनेश्वरम् । स्तुति कर्तुं समारेभे पद्मसारः सुधाशनः ॥ २४४ अपद्यमय सद्यो ऽपि क्षीणं मे क्षीणकरमप । स्वदाननक्लिोफेन यायुनेव घनाधनः ।। २४५ 12 देव त्वदनिकरुपद्रुसेवाहेवाकिनो ऽत्र ये! मगन्ते ते न दारिग्यमुद्रामुद्रितमाश्रयम् ।। २४६ नीरागं तब यचित्तं तन्मिथ्या नाथ कथ्यते । मुक्तिनारीपरीरम्मलोलुभं कथमन्यथा ॥ २४७ गुणैस्तवातिनीधैर्धर्मनाथ मनो मम । तथा वद्धं यथा गन्नु नोत्सहत्यन्यदैवते ॥ २४८ 15 श्रीधर्मनाथभगवन् भविता स क्षणः कदा । भवितालो यदा त्वं चाहं चैकत्राव्यये पदे ।। २४९ तनोति न तथोत्कण्ठां मानसं मे शिवश्रिये । यथा तव पदाम्मोजयरिवस्थाविधी विभो ।। २५० त्वमनल्पमतिः स्वामिन ध्रुवमल्पमतिस्त्वहम् । अतो नहि मया कर्तुं शक्यस्ता गुणस्तयः ।। २५१ 18 जिसामेकां श्रुती नेत्रे द्वे द्वे नाथ विधिय॑घात् । क्षमः कीर्ति गुणान् रूपं पहुं श्रोतुं किमीक्षितुम् ॥२५२ 18 एतमेवाधये ऽत्यर्थमर्थमर्थांव तीर्थप । वीतराग परं वीतराग मम मनः कुरु ।। २५३ ऋभुमभुप्रतीक्ष्य तं स्तुत्या तत्त्वावलोकहा । निपसाद यथास्थानं पद्मसार: प्रमोदतः ॥ २५४ 21 अयो सुधारसमुचं समाचारप्रचारिकाम् । विधातुं देशनां धर्मचक्रवर्ती प्रचक्रमे ॥ २५५ असार पव संसारः सर्वदा दुःखमन्दिरम् । धर्म एव प्रशस्यः स्यात् तत्र स्वर्गापवर्गदः ॥ २५६ संसारसागरे ऽपारे भ्रमद्भिः प्राणिमिश्चिरात् । नृजन्म लभ्यते पुण्यैर्वसुधान्तर्निधानवत् ॥ २५५७ 24 नृमचं दुर्लमें प्राप्य यः प्राणी तनुते वतु । न हितं प्रान्तकाले हि शोचत्यात्मानमेव सः ॥ २५८ करालज्वलनज्वालावलीढे मन्दिरे यथा । स्थातुं न युज्यते पुंसस्तथा दुःखाकुले भवे ॥२५९ मानुष्यं दुर्लभ प्राप्य चिन्तारतसहोदरम् । विवेकिभिर्विधातभ्यः प्रमादो न कदाचन ॥ २६० 27 गृहाति काकिणी को ऽपि मूढा फोर्टि यथोन्झति । तथा पुमान विषयजं शर्म धर्म जिनोदितम् ॥ २६१ 27 सागातरकहोलमालालोलर थियो तृणम् । कुशाग्रस्थस्तुशाम्बुमिन्दुकम्प हि जीरितम् ॥ २६३ रूपलमीस्तडिदण्डसादृश्यं भजते ऽनिशम् । स्याम्यं स्वप्नोपमं संध्यामेघलेराासखं सुखम् ॥ २६३ 30 देशनाविरते श्रीमद्धर्मनाथ जिनेश्वरे। शतासलिस्ततो वाचमुवाच गाभृत्तमः ।। २६४ 'भगवन्, एतस्यां सुरासुरनरतियझोरिनिम्तायां पर्पदि का प्रथम महोदयपदं गामी' इति । ततो भगवता निवेदितम् । 'भो देवानुप्रिय, यस्तव सविवे वृपलोचनः स्मृतपूर्वभवः संविग्नमानसो 33 निर्भयप्रचारो मदर्शनसंतुष्टः प्रमोदभरप्रविगलदथुलोचनयुगलस्ताण्डवित कर्णयामलः समागच्छन्नस्ति 33 सर्वेषामपीहस्थजन्तूनां पूर्वमेवैष पापविनिर्मुक्तः सिद्धिपदं गमिष्यति' इति । एवं भगवतो भणितानन्तर. मेघ समकाले सकलनरेन्द्रवृन्दत्रिदशेन्द्रलोचनानि कौतुफरमसयिकाशयन्ति मूषकोपरि निपतितानि । स चागत्य भक्तिमरनिर्भरालो भगवतः श्रीधर्मनाथस्य पादपीठे लुलोठ 1 महीतलनमितोत्तमान मर्याङ्ग. 38 रोमोहमसंगम आखुः स्त्रमापया भपितुं प्रवृत्तः। ततो भणितं विदशपतिना। भगवन् , मम मनसि मह कौतुफमिदं यदेप मूषकः सर्वाधमस्तुच्छजातिः काननान्तरसंचारी सर्वेपामेयास्माकं मध्ये प्रथमं 30 39 निवृतिश्रियमाश्रयिष्यति । ततः श्रीमद्भगवान् स्ययमवादीत् । ६१८) अस्ति विन्ध्यो नाम महीधरः । तस्योपत्यकायां विन्ध्यावासानिधानो महान् संनिवेशः, स चातीय विपमः । तत्र महेन्द्रः पृथिवीपतिः । तस्य तारामिधाना महादेवी । तत्कुक्षिसंभवः सुत- स्ताराचन्द्रो ऽएवर्षदेशीयः । अनावसरे छिद्रान्वेपिणा यद्धवैरातिशयेन कोशलेन भूमिपसिनायस्कन्दं 42 21 30 8) मानानि 20) प्रचीत BI) From. पर ) Bom. तो 399 निधि, 41) Defore Heat r adds eterar and Badds star (o being added later).

·6 9 । 15 *42 रतप्रभसूरिविरचिता [III. $ 18 : Verse 265- दत्त्वा सकलो ऽपि संनिवेशो ऽभाजि । महेन्द्रो युध्यमानस्तेन वैरिणा विनाशितः । ततो हतं सैन्यमना- 1 यकमिति सकलमपि यलं पलायितुं प्रवृत्तम् । तत्र तारामहादेवी तं पुत्रं तापचन्द्रमहुल्यां विलम्य जनेन उसह नया सापि नश्यन्ती ममेण शिवमिव दुर्गान्वितं, कामिनीकुचतटमित्र विहारालंकृतं, सरोवर. 3 मिव कमलालय, गान्धिकापणमिव सचन्द्र, स्वर्गमण्डलमिव [ विवुधालमृतम्], वाटिकास्थानमिय वृपा- स्पदं सदारम्भ सशिवं च लाटदेशलक्ष्मीललाटललामश्रीभृगुकमियाय । 6 आस्यान्यास्योपमामेव लभन्ते यत्र सुभ्रुवाम् । राकाशशाइपमानि तेषां दास्यं तु विभ्रति ।। २६५ प्राकारोऽभ्रंलिहो यत्र संकान्तः परिखाम्बुनि । पातालनगरीशालमलं तुमना इव ॥ २६६ रत्नान्याददिरे ऽनेन मद्नेहादिति मत्सरात् । अधुधिः परिसाच्याजाद् यत्र शालमत्रेष्टत ॥ २६७ ३ नमेति लक्षणे लोकैर्यन पेठे ऽक्षरद्वयम् । याचके तु समायाते स्वभ्यस्तमपि विस्मृतम् ॥ २६८ १९) तत्र च सा किंकर्तव्यमूढवित्ता 'कथं वा भवितव्यम्' इति चिन्तयन्ती यूथभ्रष्टा हरिणीय चच्चरमहेश्वरमण्डपं प्रविवेश । तदैव तया गोचरचयाँ निर्गतं साध्वीयुगलमदर्शि । तदृष्ट्वा 'महानुभावे 12 प्रधाने क्रियाकलापनिरते एते सान्यो ' इति चिन्तयन्त्या तया समुत्थाय वन्दिते । ताभ्यां धर्मलामं12 दत्त्वा 'फुतस्त्वम्' इति पृष्टा । तया 'विध्यपुरादागता' इति विद्याप्तम् । ततस्तस्या रूपलावण्यलक्षणानि निरीक्ष्य तय ताशगद्दस्वाभापितं च श्रुत्या साज्योलुकम्पा महती जाता । यत्तः, 15 "महतामापदं वीक्ष्य मोदन्ते नीरचेतसः । महाशया विपीदन्ति परं प्रत्युत सर्वदा ॥ २६९॥" ताभ्यां भणितम् । 'यदि भदे, तय पुराभ्यन्तरे को ऽप्युपलक्षितो नास्ति तत भावाभ्यां सह समा. गच्छ। ततो महान नुग्रहः' इति तया यदन्त्या ताभ्यां सहागत्य मद्दस्या भक्त्या प्रवर्तिनी प्रणता। तां दृष्ट्वा 18 18चिन्तितं प्रवर्तिन्या। 'अहो, एतस्या अतिकमनीयाकृतिः पुनरीदृश्यवस्था, तन्मन्ये कापीयं राजवंश्या राजकलत्रं का, असायत्यन्तसुन्दरः सलक्षणशाटी पार्श्वे सुतश्च ।' ततः प्रवर्तिनी तां तारा सुतसहितां सवात्सल्यमूचे। वत्से, समागच्छ महार सहेत्यादि । तया प्रवर्तिन्या सा शय्यातरगृहे स्थापिता शय्या- 21 तरेण च सा दुहितेच प्रतिपना । स राजसू नित्यं विविधान्नयनपानादिभिरूपचर्यते । अन्यदा कियनि- दिनैर्गतैस्तारा विगतश्रमा सुखोपविष्टा प्रवर्तिन्या भणिता । यत्से, सांप्रतं त्वया कि कर्तव्यम्' इति । तारया जल्पितम् । भगवति, यो मम प्रियतमः स समराङ्गणे विपनः । बिन्ध्यावासपुर कोशलराजेन भग्नम् । समग्रो ऽपि परिजनः सासु दिक्षु काकनाशं ननाश । सांप्रत कोशलनरेभ्यरो मम पत्युरी 24 प्ररलवलकलितो मम पुत्रस्तु बलरहितः, अनो मम नास्ति कापि स्वराज्यलक्ष्मीप्रत्याशा । अहमत्र पुनः प्राप्त कालं तत्करिष्ये येन भूयोऽपि न ममेक्षा आपदः संपद्यन्ते । यद्भगवती मम समादेशं दास्यति तदेवापश्यं करिष्ये ।' प्रवर्तिन्योक्तम् । 'वत्से, यद्येव तब निश्चयततस्ताराचन्द्र सुतं प्रयच्यार्थमस्सदा-2 चार्याणां समीपे समर्पय । स्वं पुनरसारुमन्तिके दीक्षां गृहाण । निगृहाण च निजं दुष्कर्म । पधं कृते सर्वस्यापि जनस्य नमस्या भाविनी । संसारपासदुःसस्यापि पर्यन्तो भविष्यति' इति तदाकर्ण्य तयापि 30 तथा' इति प्रतिपन्नम् । तया तारया निर्मायया ताराचन्द्रस्तनुजः श्रीअनन्तजिननाथतीर्थे विचरतो 30 धर्मनन्दनाचार्यस्य प्रतायार्पितः । तेनापि यथाविधिना स प्रवाजितः। ततः कियति काले व्यतीते याचनमाधितो राजसूनुमुनिः कमेयशतोऽध्ययनालसो नित्यमेव अपाणधनुर्गन्धर्वेनृत्यतूर्येतचित्तप्रवृ- 33त्तिरेय समभवत् । ततः स स्वयमेवाचायः पेरालयचोभिः सिद्धान्तानुयायिभिस्तथोपाध्यायेन साधुजन-33 नापरैः वावच शिक्षितो ऽपि शैक्षो विलक्षमना बभूव न पुनस्ततः प्रत्यावृत्तः । यतः, स्वभावो नोपदेशेन शाम्यते कर्तुमन्यथा । सुशिक्षितो ऽपि कापेयं पपिस्त्यजति नो यतः ॥ २७० ६२०) अप्रान्तरे धर्मनन्दनसूरयो याहाभूमिकामुपाजग्मुः। स च ताराचन्द्रो ऽन्तेपासी गुरमार्गा-36 नुगामी धनस्थल्या स्वैरं मूषकान् पीडां फुर्वतो विलोम्य व्यचिन्तयदिति । 'फ्रीडन्ति खेच्छया स्थापि हि फुर्वन्ति नो नतिम् । न दुर्जनयचा मृण्वन्त्यहो धन्यतमा भी ।। २७१ ।। 36 39 39 १)विगन्य ) bas amarginal gloss on सच etc like this सह चन्द्रेण कण वर्तते सचन्द्रम् । नगरपो सह मुवन वर्तवे । पुनो देवेन्द्र पुष वामश्चमदारमाऽप्सरा या पक्षे मा कालीसहितम्, प्रधाना भारम्भा यत्र । शिव ईघर, शिको पक्षविशेष शिव कल्याणम् , Promit [विधाकृतम्]. वाग्विास्थान मित्र, सहपाप्रय इतना खूषार्थ महार,लगम श्री 13) विध्यावासपुरा 11) som. ता 19) PETसहिता सध्यातररहे स्थापिता, 000 प्रवर्तिनी ete. to तया and adda द्वारा समुता between सा and भ्यतरगृहे, B however adds on the murgin सवाल्मन्य' etc.to 28)PR Inter निजं दुष्कर्म Ind निहाग च30) तया तोति 33) winter, सिमान्तानुयापिमि पेशवचोमि 35) नोपन'- ·* 48 16 21 -III. 22 : Verse 277] कुवलयमालाकथा ३ 1अस्माकं पुनः परायत्तानां सदैव निविडनिगडचर्जितो पन्धनविधिः । अपर्वतपादपं पतनम् । सजीव 1 मरणम् । एकस्तावदिति यदति 'यदिदं विधेहि । अन्यो जल्पति 'यदिदं समाचरे' । पर'चरणौ क्षालय' । अन्यो 'वाराभूमि प्रमार्जय' । इतरो 'विधामणां कुरु'।पको 'वन्दनकं ददस्व, प्रतिकमणं 3 विरचय' । इत्यादिविविधवचनेरनारतं प्राजनैरिव प्रेर्यमाणस्य मम नास्ति निमेषमात्रमपि नारफस्येय सुखावकाशः । तदेते ऽस्मत्तः प्रधानाः' इति चिन्तयन् गुरुमिः सह सतिमायरतवान् । स च कियन्त- मयि कालं श्रामण्यमनुपाल्य तद् दुश्चिन्तितशल्यं गुरूणां पुरतो ऽनालोच्याकालमृत्युना ज्योतिप्केषु किंचिदूनपल्यायुः सुपर्वा बभूव । तत्र भोगान् भुक्त्या व्युत्वाच्या एव नगर्याः पूर्वोत्तरदिग्विभागे स काननान्तरस्थल्यामुन्दरत्वं प्राप्य यौवनमितोऽनेकमूपिकाभिः समक्रीडन् कदाचिद्विवराद्ध हिरुपेतः सर- मिगन्धोदककुसुमवृष्टिगन्धमानाय तदनुमार्गानुसारेणात्र समवस्तो समागत्य धर्म श्रोतुं प्रावर्तत अधr-g मुष्य मद्रचःण्यतो जातिस्मृतिरदपद्यत । 'यदहं पूर्वभवे सशल्यं व्रतमापाल्य ज्योतिप्केषु देवत्यमवाप्य कान्तारान्तरचारी मुपका संजातः। एतत्स्मृत्वा 'अहो, कीदृशः कर्मपरिणामः, धिग्विलसितं संसारस्य 12 यद्देवत्यमुपलभ्य तिर्यगजातौ मूपकः समुत्पन्नः। अधुना सदासनं श्रीभगवतः पादमूलमुपागस्य प्रणिपत्य 12 च पृच्छामि किमहं मूषकभवादनन्तरं प्राप्स्यामि' इति चिन्तयन् मम समीपमुपसस । भक्तिभरनिभृ. तस्वान्तः सुचेतसा स्तोतुमारेमे । 15 "तवाशालोपिनो ये ऽत्र लोकरयशिरोमणे । जायन्ते जन्तयो दूर दुर्गती ते भ्रमन्ति हि ॥ २७२ २१) ततो जानता गणभृता लोकबोधार्थ प्रभुः पृष्ठः । 'भगवन् , किमनेन निर्ममे, यद्नुभावनेश एप जातोऽस्ति' इति । प्रभुः प्राह । 'प्राग्भवे ऽनेन प्रतिना सता गच्छवासनियन्त्रणानिर्विष्णचेतसा 18घहिर्भूमि गतेन रेविहारिणो मूषकान् दृष्ट्वेति चिन्तितं यथा 'अरण्यमूषका धन्यतमा:' । इति दुश्चिन्त- 18 नशल्ययुतवतपालनानुभावेन देवत्वमूपकत्ययोग्यमायुर्नियक्षम् ।' अथ भूयो ऽपि पृष्टं भगवतः पा गणधरेण । 'नाथ, किं सम्यग्दटिजीवो ऽपि तिर्यगायुर्वधाति न वा' इति । स्वामिनोक्तम् । 'सम्यग्द- टिजीवस्तिर्यगायुरनुभवति, न पुनर्वध्नाति । यता, भवद्वैमानिको ऽवश्यं जन्तुः सम्यक्त्ववासितः । यदि नोद्वान्तसम्यक्त्वो वद्धायुर्न पुराथवा ॥ २७३ तावदेतेन देवत्वे सम्यक्त्वं चान्त्यायुस्तिर्यक्त्वे नियद्धम्' इति । ततनिदशेशेन जल्पितम् । भगवन, 24 अयं संप्रति शीघ्र कथं सिद्धिगामी' इति । निवेदितं च भगवता । इतश्चैप स्ववनस्थल्यां व्रजन चिन्तयि-24 प्यति । अहो दुरन्तः संसार, फुशाग्रविन्दुवचत्रलं जीवितव्यं, चपला विषयवाक्ष्यो, न घरेण्यं निदा नादिशल्यम्, अधमा मूपकजातिः, दुष्प्रापः श्रीजिनप्रणीतः पन्थाः, ततो वरमत्र नमस्कारपरायणो म्रिये, 27 यथा विरतिप्रधानं जन्म लमेयम्' इति चिन्तयन् तस्मिन्नेव स्थाने भक्तं प्रत्याख्यायैतदेव महचो ऽती 27 दुष्टं भवस्वरूपं च निरूपयनमस्कारपरो भार्या । ततस्य तिष्ठतो भूपिकास्तन्दुलकोदवादिकं तत्पुरो मोक्ष्यन्ति । ततस्तनिरीक्ष्य मूपकश्चिन्तयिष्यति । 30 'मेरोरधिकमाहारं पयोधेरधिकं पयः । अनारतं भवं भ्राम्यनेष जन्तुरुपाददे ॥ २७४ तचेन चेन्न तृप्तो ऽयं भक्षितैस्तदिमः कणैः । का नाम प्राप्स्यते तृप्तिः स्थास्यतीति विचिन्तयन् ॥ २७५ ६२२) ततस्तद्भिमुखमीपदपि भूपको न विलोकयिप्यते, तच्च तादर्श वीक्ष्य ता मूपिकाश्चिन्त- यिष्यन्ति । 'फुतो हेतोरयमस्मत्पतिः कुपितस्तदेन प्रसादयामः' इति चिन्तयन्त्य एतत्समीपमुपेप्यन्ति 1 33 ततः काश्विदुत्तमा कण्डूयन्ति, अपरा अझं परिस्पृशन्ति । एवमुपचर्यमाणस्ताभिरभित एप चिन्तयिता 'सदैय नरकनिगमा मा गमाः संसारदुःखमूलम् । ततस्ताभिरेतन्मनो न कथमपि समाधितः स्वर्णादि- 36 शृङ्गवत्सशब्दवातोत्कलिकामिः क्षोभयिष्यते, तत्रुतं सर्वथैव वृथा भावि पतस्पिन बजे नखविलेखनमिव : 5G ततस्तुतीयदिन एप क्षुघाक्षामकुक्षिर्विपय मिथिलानगर्यां मिथिलस्य राक्षश्चित्रामिधाया महादेव्या बद. सरसि राजहंसलीलामलंकरिष्यति । तेन च गर्भस्थेन जनन्याः सर्वसत्त्वानामुपरि मैत्रीवासनावासितम- 39 स्तम्करणं भविता । स च भूपस्तस्य जातस्य मिनकुमारः' इति नाम दास्यति । तस्य कौतूहलिनः कुमारस्य 33 तानचूडकपिपनसम्परहरिणभूपकादिभिनियन्त्रितैरेप क्रीडा पुर्यतो ऽवर्षाणि यासन्ति । अन्यदा मेयमालामिः पिहितव्योममण्डलः । विपलम्मभृतां फालः प्रापट्काल समागमत् ॥ २७६ 19 सरिता प्राप्य यमापः पातयन्ति तटदुमान । पीडयन्ति न कं नीचाः श्रियं प्राप्य महीभृताम् ॥ २५७ 3) विभामर्ष तुर 14) सतसा 150d for a 21) com न पुनवघ्नादि 23)P B गूपाचिनयति 31) नहिं 32) F मिमुखमापनपदो पिगेकयिष्यते अ) मिधानाय 30 ·- 3 6 9 12 रनामसूरिविरचिता [III. 22: Verse 278- 1 यथा यथावनीपीठे मुञ्चन्ति स घना वनम् । ऐच्छचया तथा कान्ता मन्मथव्यथिता वनम् ॥ २७८ घोतन्ते दिवि खद्योतास्तमखिन्यां निरन्तरम् । संजातयुपतिजातविरहाग्निकणा इव ॥ २७१ 3 अतीवोत्कम्पते यत्र योगिनामपि मानसम् । किं पुनर्दूरसंस्थानरमध्यगानां निगद्यते ॥ २८० सर्वेपामपि पर्जन्यः समभूदतिवलमा प्रोपितप्रेयसीवर्गमनर्गलगुचं विना ।। २८१ शुक्लापाहाः प्रनत्यन्ति गर्जन्ति च धनाधनाः । अन्तरिक्षे चतुर्दिक्षु क्षणिका लक्ष्यते क्षणम् ।। २८२ 6 प्रपामयि समायाते कपमद्यापि मण्डिताः । वर्पते ऽतियनेनाशु सस्ताश्चमिरे वृथा ॥ २८३ ६२३) ईदृशे समये स मित्रकुमारः पुरवाहोदेश निर्गतस्तैः शकुनश्यापदगणवन्धनवचैःफ्रीडयिष्यति । तेन च प्रदेशेनावधिशानी मुनिर्गमिष्यति । स च व्यावृत्तस्तत्कुमारक्रीडां निरीक्ष्योपयोग दास्यति । अहो, अस्य कीदशी प्रकृतित्तत् किमर कारणम्' इत्युपयुक्तावधिशानेन करतलकलितकुवलयस्पदृष्टान्तवत् पूर्वभवे तस्य ताराचन्द्रस्य साधुत्वं ज्योतिष्कदेवत्वं भूपकत्व राजसुतत्वं व द्रक्ष्यते । 'अयं योघयोग्य' इति चिन्तयन् स भणिष्यति । 12 'श्रमणत्वं सुपर्यत्वमाखुत्वं स्मृतिमेति ते । तुष्टः किं जीवान फदर्थयसि भो वद' ॥२८४ तदाकर्ण्य कुमारश्चिन्तयिष्यति । अहो, कि पुनरेतेन साधुना भणितोऽसि । 'साधुज्योतिप्कदेवो धृपलोचनः' इति । तावत् शुनपूर्वमिय मे । एवमूहापोहमात्रमुपागतस्य तस्य तथाविधकर्मणाः प्रशान्त्या 15 जातिस्मृतिरत्पत्स्यते । ततः संसार दुःखसागर परिक्षाय तस्यैव मुनेः पार्श्व प्रनज्य नानाविधामित्रह-15 साग्रहः समाधिना विविध तपो विधाय क्षपण्यान्तहत्केवली भविष्यति' इति । तेन मणामो यदेप सपामध्यमाकं पूर्व महोदयपदं गमिष्यति । असाकं पुनर्दशवर्षसहस्रशेपमधाप्यायुः । एतद्वष- 18 लोचनाख्यानकं निशम्य त्रिदशेन्द्रादीनां भनुजानां च मनसि महत्कौतुकमुत्पेदे । अथो भकिमरनिभृत-18 घेतसा मचता तं मूपकं स्यपाणिक्रोडमारोग्याभाणि । 'अहो धन्यस्त्वमेवैको वन्यस्त्वमसि नाकिनाम् । सिद्धिगामी पुरस्माकं यस्यमुक्तः स्वयंभुवा ॥ २८५ 21 सुरा. पश्यत कीहक्षः स्वभावः श्रीजिनाध्वनः । लभन्ते निवृति येन तिर्यञ्चो ऽपि मवान्तरे ॥ २८६ । एवं वासव इवान्यैरपि निदशेश्वरैर्दनुजनाथपशतः करात्करतलं संधार्यमाणः क्षितिपतिकुमारवदा- लिङ्गयमान स्नेहपरवशया दशा अयमसारमप्यधिको योऽनन्तरजन्मनि नि श्रेयसभाजनं न वृथाधीजिन- 24 प्रणीतं वच.' इति स श्लाधिता। २४) ततो विरचिताञ्जलिना पद्मप्रभदेवेन पृष्टम् । भगवन् , वयं भव्याः किमभव्याः' इति । भगवानभ्यधात् । 'भवन्तो भन्या सुलभयोधयः ।' पद्मप्रमेण विउत पुनः । 'वयं पञ्चापि जनाः कति- 7 पयमवसिद्धिगाः ।' निगदितं श्रीमता धर्मतीर्थरता । 'इतश्चतुर्थे जन्मनि यूयं पञ्चापि सर्वदुःखक्षय-27 गामिनो भविष्यथ ।' पद्मप्रभः समुवाच । 'स्वामिन् , इतो मृतानामस्माकं फुत्रोत्पत्ति विनी। स्वामिना जगदे । इतभ्युत्या त्वं वणिपुत्रः, पद्मयरस्तु राजसुता, पद्मसारस्तु नृपतितनयः पद्मचन्द्रः, पुनर्विन्य- ३० गिरी नखरायुधः, पद्मकेसरः पुना राजपुत्रः। इति निवेद्य स्वयं भगवान् श्रीधर्मनाथस्तस्थौ । देवा अपि 30 समयसरण संहृत्य स्वर्गमार्गमगमन् । भगवानपि पीयूपरोचिरिय भव्यजनकुमुदप्रमोदसंपादनाय विहर्तु प्रवृत्तः। ततस्ते पश्चापि संलापं फतु प्रावर्तन्त । एकेनैकस्य संमुखं भणितम् । यत् स्वयं भगवता गदित तदाफर्णितम्, ततोऽत्रात्मभिः किं करणीयं सम्यक्त्वलाभार्थम् ।' परेण मन्त्रयित्वा प्रोचे । 'पदिदं 33 चिपमं कार्यमुपस्थितम् । एको वणिगजन्मा । अन्यो राजतनुजा । अपर पारीन्द्रः । अपरी राजपुत्रा- विति । ततो न ज्ञायते कथं पुनरमा घोधिलामः । क पुनः संगमो भावी । तदहो पद्मकेसर, इति भग- 36 वतादिष्ट यत्तव पश्चाध्युति धिनी। त्वया स्वाधिना प्रात्वासाकं यत्र तत्रोत्पन्नानां सम्यक्ष दातव्य-36 मिति। न पुनःस्वर्गसुन्दरीयक्षोजस्पर्शसुखलालसेन विस्मृतसकलपूर्वजल्पितेन भवितव्यम् । तेनोकम् । 'भह सम्यक्त्वं दास्यामि, परं मोहोपहतचेतसां भवतां मच प्रत्ययो न भविष्यति ततः क उपाय: 99 कर्तव्यः। तेश्चतुर्भिरक्तम् । 'भव्यं निवेदितम् । तत एतदधुनय प्रियते, यदात्मीयात्मीयानि रत्नमयानि39 प्राग्भयमनुष्यरूपाणि कृत्वैकस्मिन् स्याने निक्षिप्यन्ते, तानि कालेन दर्शनीयानि यथा परस्पर दृष्ट्वा कदा- 24 8) rom. कुमारशीन etesto प्रकृतिस्तद 14) मात्रामागतस्य 180 विधाभिग्रह समापिना 2001 पुरोमाक 22) क्षितिषमार 26) 0 बोथय (24), B भगवन् for पुन- 30) B has s marginal correction 'नाय समुसी 40)PE शिष्यते for निक्षिप्यन्ते ·3 6 13 12 15 15 18 18 21 21 -III. 26 : Verse 297] कुवलयमालाकथा ३ *45 1चित्पूर्वजन्ममरणसामिज्ञानेन धर्मप्रतिपत्तिरमाकं भवेत् । इति भणद्भिस्तैर्भुक्मागत्य तानि तत्र निसि- 1 तानि यत्र बने तस्य कण्ठीरवस्योत्पत्तिः। विचरद्वारे च महती शिला प्रदत्तेति । ततस्ते सर्वे ऽपि स्ववि- मानलक्ष्मीमलंचकः । तत्र ते दिव्यसुखमनुभवन्तस्तिष्ठन्ति । ६२५) ततः कुमारकुवलयचन्द्र, सेषु पद्मप्रभदेवो विगलच्छरीरकान्तिः परिम्लानवदना सुदीनमनाः पवनाहतप्रदीप इव झटिति विध्यातः । ततो जम्बूद्वीपे द्वीपे भरतक्षेत्रे 6 प्रत्यर्थिपार्थिवप्रत्तकम्पा चम्पाभिधा पुरी | चम्पकैश्यते यत्र देवतोद्यानसौरभम् ॥ २८७ धनदत्ताभिधस्तत्र पविरमतिशेखरता श्रेष्ठी यस्तु श्रिया श्रीदलीलामालम्बते किल ॥ २८८ तस्य श्रीपतेरिय लक्ष्मीलक्ष्मीनाम्ना प्रियतमा । स पनप्रमजीवस्त कुक्षिसंभवः सागरदचाभिध- सूनुर्जातः । पञ्चभिर्धानीभिः प्रतिपाल्यमानः स कान्त्या गुणैः कलाकलापेन च प्रवर्धमानः क्रमतो । यौवननियमाश्रितः। पित्रा समानसमाचारशीलस्य कस्यचिद्राणिजस्य कन्यका साथीसंशा परिणायितः। सुखं वैषयिकं साकं श्रेष्टिसूनोस्तयानिशम् । तस्यानुभवतः स्वैरं शरलक्ष्मीरवातरत् ॥ २८९ फलमाग्भारमासाद्य सयः कलमशालयः । भजन्त्येव नर्ति यत्र नयवन्त इच श्रियम् ॥ २९० मेजुर्जलानि नैर्मल्यं हृदयानि सतामिघ । अयुगच्छदसौगन्ध्यवासिता हरितो ऽभवन् ॥ २९१ पत्र तीवकरस्तीनैः करैश्च समतापयत् । कुभूपतिरिव खैरमखिलं भूमिमण्डलम् ॥ २९२ अभूजनः सुराशीय यत्र सन्मार्गजातिकः । सरोवतंसाः क्रीडन्ति राजहंसाश्च सश्रियः ॥२९३ एवैविधायां शरदि स सागरदत्तः स्निग्धमुग्धवन्धुजनान्धितः पुरीवाह्योद्देशमुपागतः । कौमुदीमहोत्सव दृष्ट्वा कसिंविधञ्चरे नटपेटकान्तः केनापि पठ्यमानं कस्यापि कवेः काव्यमणोत् । 'यो धीमान् कुलजः क्षमी विनयवान् वीरः कृतशः कृती रूपैश्वर्ययुतो दयालुरशठो दाता शुचिः सत्रपः । सद्भोगी दृढसौहृदो ऽतिसरला सत्यवतो नीतिमान पन्धूनां निलयो नृजन्म सफलं तस्येह चामुत्र च॥ २९४ ६२६) ततस्तेन सुभाषितरसपूरितचेतसा भणितम् । 'भो भो भरतपुनाः इदं लिखत यत्सागर दत्तेनामुष्प सुभाषितस्य लक्षं देयम् । ततः कैश्चिन्नागरैरुपश्लोकितः । यदयं सागरदत्तो महारसिको 24 विदग्धो दाता प्रस्तावविदहो सत्त्वश्च' इति । अपरैश्च जल्पितम् । 'अमुष्य किं स्तूयते यः पूर्वोपार्जितं 24 वित्तजातमर्थिभ्यो ददाति स कथं प्रशस्यः । यः पुनर्निजभुजसमर्जितमर्थ व्ययति स एव प्रशंसाभाजनम्।' अहो, 'एममोपहासः कृतः' इति चिन्तयतस्तस्य तद्वचश्वेतसि शल्यमिव लग्नम् । ततो ऽपत्रपापरो rवीक्षापन्न इव गृहमागत्य स शय्यायां निविष्टः । यतः, विज्ञानामन्यविशानां मुदे मिथ्यापि हि स्तुतिः। निन्दा सत्यापि विज्ञानामपि दुखाय जायते ॥ २९५ ततः श्रिया चेप्टिताकारपरिशानकुशलया चिन्तितम् । 'अद्य कथं मम पतिरुद्विारा इव लक्ष्यते । यतः, जानन्ति जल्पितादपि नि:श्वसितादपि विलोकितादपि च । ते परमनांसि येषां मनस्तु वैदग्यमधियसति ॥ २९६ ततस्तया भणितम् । 'अय नाथ, कथं भवान् विलक्ष इव । तेन चाकारसंचरणं कुर्वताम्यधायि । 33 मियतमे नहि नहि, किंतु शरत्पूर्णिमायां कौमुदीमहोत्सवं प्रेक्ष्यमाणस्य मम महान् परिश्रमः समजन्यत 33 ईदृशः, न पुनरन्यो हेतुः' इत्युक्त्वा स स्थितः। ततो रजन्यां शय्यायहे ऽलीकं प्रसुप्तः क्षणं किमपि दध्यौ च । ततः सागरदत्तस्तां श्रिय कान्तां प्रसुप्ता परिक्षाय मन्दं मन्दमुत्थाय वसनखण्डं परिधाय 16 द्वितीयखण्डं च मन्ये क्षिया खटिकाखण्डेन यासभुवनान्तरे स्वेनेय विरचितं श्लोकमेत भारपट्टे लिलेख 136 'यन्तिरे न यद्यति सप्तकोटीः समर्जये। विशामि ज्वलने अवश्य ज्यालामालाकुले ततः॥ २९७ इदं लिखित्वा वासवेश्मतो निःसृत्य नगरनीरनिर्गमद्वारेण दक्षिणाशां प्रति चनाल । स च क्रमतः 39 सर्वत्र जनपदस्वरूपं निरूपयन दक्षिणामुचितीरपिराजिनी जयश्रीनगरीमवाप । स तत्पुरीयाह्योद्देशे 39 एकस्मिन् जीर्णोद्याने ऽशोकानोकहतले दूरमार्गश्रमव्यपगमाय निषण्णचिन्तयामासेति । 'किमतुच्छ- मत्स्यकच्छपसंकीर्णिततुङ्गवरङ्गसंगते सागरे यानपात्रमारुह्य परतीरे मजामि, किंवा चामुण्डायाः 43 पुरस्तीक्षणक्षुरिकाविदारितोरुयुगलसमुच्छललोहितपतिलभूतलं मांसखण्डेलिं वदामि, कि या गणिदिवे 13) मनवनति 18yp shows blank space for नयवान. 2001 सदोजनमनाः सत्यवतो 24) "विन्मा. फारवेषि Par for तातया 35ypinter. कांता भिवं. 30) दिलीय च 11सरीगं दुग 37 30 30 ·246 D 9 15 रतप्रभसूरिविरचिता [III. 26 : Verse 298- 1 अपहस्तिताशेपव्यापारो रोहणपर्वतभुर्व सनामि, किं वा व्यपगतमयप्रचार सत्पुरपसंगतो धातुवादं 1 वितनोमि ।' इत्यनल्पविकल्पसंकल्पमालाकुलितस्यान्त पकसिन् स्थाने सागरदत्तः श्रीफळपादपस्य प्रसृतं प्ररोहमेकं ददर्श । तं च विलोक्य संस्मृतामिनयशिक्षितखन्यवादेन तेन 'नमो धरणेन्द्राय नमो ३ धनाय नमो धनपालाय' इति मन्त्रं पठता भूमितलं खनित्या निधिलोचनगोचरमागीतः । यावता स तं निधि गृहीतुं चिन्तयति स्म तायता योनि इति वाणी प्रससार । 'वरस, यद्यपि त्वया सफलो ऽपि निधिर्याक्षितः परं स्तोकम अलिमान मूलद्रव्यकृते गृहाण' इत्येवं श्रुत्वा तेन श्रेष्टिसूनुना एक एवाअली 6 रूपमाणां जगृहे । निधिरपि तदैवाइश्यतामगमञ्च । तदनं निबद्धं चानेन स्कन्धनिक्षिप्तद्वितीय घाससःप्रान्ते। ६२७) ततो वाणिगुत्तमेन चिन्तितम् । 'अहो, चापल्यं देवस्य । पूर्व दत्तो निधिदैव कथं पश्चाद्धृतः कथम् । तब वृत्या परिझातं सर्वथा ते गतिश्चला ।। २९८ तथाप्येतायतापि वित्तेन द्रविणस्य सप्तकोटीरर्जयित्वात्मीयं प्रतिक्षातमवितथं करिष्ये यदि देव स्वयं 19 माध्यस्थ्यवृत्तिमङ्गीकरिप्यते ।' इति चिन्तयन् परितुष्टमनास्तस्यामेव नगयां विपणिमार्गे कमपि वणिजं 12 परिणतवयसं मार्दवादिगुणोपेतं स्वभावतो ऽपि सुशीलमद्राक्षीत् । तं च निरीक्ष्य चिन्तितमनेन । 'अहो, रमणीयतमातिायान् वणिकपुङ्गयो ऽयं दृश्यते, सतो ऽमुध्य पादपतनं न्याय्यम्' इति ध्यात्वा तं 1 नत्वा च सागरदत्तः पुरतो निविष्टः । तेन घेष्टिना महता संभ्रमेण 'स्वागत भद्राय' इति भापितः सः । तदा च तलिनगरे कस्मिन्नपि महोत्सये प्रवृत्ते तस्य नेप्टिनो हट्टे प्रत्यासनग्रामीणजनो ऽतीवसमुत्सक- चेताः समस्तपण्यमहणार्थमन्येति, तं च श्रेष्ठिनं जराजर्जरिततर्नुपण्यानि दातुमक्षममवगम्य सागरदत्तः 18 प्रोवाच 'तात, त्वं विषणिमध्यतः ऋयाणकान्यानीय मम समर्पय यथैतानि तोलयित्वा युक्त्यासै जनाय 18 ददामि' इत्युक्त्वा दातुं प्रवृत्तः । तत एषः 'क्षिप्रं ददाति' इत्यवगत्य सयों ऽपि जनस्तदापणमायातवान् । तेन तत्क्षणमानेणापि पण्यान्ययित्या समग्रोऽपि जनः प्रेपितः। भयाणकैविक्रीतमहत्यर्थलामे घेष्ठिना 21 चिन्तितम् । यदयं को ऽपि महाकुलसंभवः पुण्यवान दारको यद्ययं मम निलयमलङ्करोति तदवीव सुन्दरं 21 भवति' इति चिन्तयता जल्पितम् । 'भो वास, त्वं कुतः स्थानादागतो ऽसि । तेनोक्तम् । 'तात, चम्पा- पुरीतः । श्रेष्टिना जगदे । 'वत्स, त्यया मम गृहमलकरणीयम् ।' स सागरदत्तः श्रेष्ठिना समं निकेत- मुपागतः । प्रीत्या स्वपुत्रपदौशीरकशिपुक्रियया संभानितः । कियहिनानन्तरं तेन प्रवयसा तद्रूपगुण-24 प्रामरजितचेतसामिनयोद्भिनयौवना निर्मलमुखमुगाडू कान्तिकलापकलिता विकस्वरकुवलयदलदीर्घ- लोचना कुसुमयाणप्रणयिनीनिभा कनी सागरदत्साय प्रदत्ता, परं तेन तत्परिणयनं न मानितम् । तेनोक्तम् । 'तात, किंचिद्वक्तव्यमस्ति। केनापि हेतुना स्ववेश्मतो नि:स्तो ऽस्मि, यदि तत्काय प्रमाण-27 कोटिमध्यारूढं ततो यद् यूयं भणियथ तवश्यं करिष्ये । यदि तन्त्र निप्पन ततो मम केवलं ज्वलन एव शरणमतोऽस्मिन्नथें सप्रित तात, प्रतियन्यं मा कार्षीः। श्रेष्ठिना निगदितम् । 'एवं व्यवस्थिते मया 80 भवतः किं कर्तव्यम् । तेनोदितम् । 'यदि त्वं मम सत्य एव तातस्तदा मद्धनेन भयाणक परतीरयोग्य 30 गृहाण भाटकेन यानपात्रं च मया परतीरं गन्तव्यम् ।' श्रेष्ठिना जल्पितम् । एवं भवतु' इति तहिनादेय घेष्ठिना पुरोभूय प्रतिपादितम् । सागरोऽगण्यपण्यं संगृह्य निमित्तविदत्ते मुहूर्ते समुद्रदेवतामभ्यर्च्य 33 सपश्चरणगुरु गुरु प्रणिपत्याईतामहणां कृत्या तं यणिजमभियाद्याध्य च स्मृतपञ्चपरमेष्ठिनमस्कार: 33 प्रवहणमारूढा, परितः सितपटर, लब्धो ऽनुकूल पवनः, ततो नदीशमुलञ्चय फ्रमेण यानपात्रं ययन- द्वीपमयाप । तम ऋयविक्रयेण समर्जितसहकोटिः सागरदत्तस्तुएमना घ्यावृत्य स्वदेशं प्रति प्रचलितः । ६२८) अथो तद्वोहित्य सागरान्तः फर्मपरिणत्या संजाताकालकजलझ्यामलसजलजलदान्धकार- 36 च्छादित योमतलादृश्यमाननक्षत्रतया नियामकरपथप्रेरित कस्यापि गिरेदान्तसे आस्फाल्य कामिनी- निवेदितरहस्यमिव त्वरित प्रपुस्फोट । तत्र च निखिले ऽपि जने विपने केवलं सागरदत्तः प्राप्तफलका 39 कथमपि तुहतरमालाभिः प्रेर्यमाणः पञ्चभिरहोराचन्द्रद्वीपमयाप्य भून्छीनिमीलितलोचनस्तीर 39 पादपाधोभागे क्षणमेकं पवनस्पर्शलब्धचेतनस्तुपावरलितचेतोवृत्तिः क्षुधातः सर्वत्र परिभ्रम्प कचन प्रदेशे नालिफेरनारङ्गमातुलिङ्गपनसदाडिमीप्रमुखद्रुमफलैः कृतप्राणाधारश्चन्दनलवलीलपहलतागृहे 12 प्रचार पुष 30 सन्यवाद has a marginal gloss like this. भूमिगननिशानयननविवि 120 10) Ea tor na 12) मध्यस्थति. 13)" तेन चितित for चिन्तितमनेन 21)दारकोऽपि यद्यय 24yn has a marginal gloss शीर शयनासने कसिपुर्भोजनाच्छादो 27) ० तात यत्यिजिक्तव्यमस्ति पदई] 29)" has a marginal gloss प्रतिवर्ष थाग्रई। 33) Pगण्य पण्य 37) 8 गिरेतिके 38) सरित पुरफोर 40) 'स्तुणा- सरलिर' ) shas a marginal gloss on एवली thus स्ताविशेष 36 रुपकाना ·*47 9 15 18 21 -III. 331 : Verse 307] कुचलयमालाकथा ३ 1वीक्ष्य संजातचित्तकौतुफस्तमुद्देशं यावदाजगाम तापत्सहसा फम्यापि स्वर इत्र श्रवणातिथित्वं भेजे।। तमाकर्ण्य चिन्तितमनेन । 'अन्न तावत्पूर्व मनुष्याचारोऽपि न कथं वालाया इव शब्दः। अहो, अहमपि 3 फुत्र प्राप्तोऽसि यन्न कथास्वपि श्रूयते यत् स्यमे ऽपि न दृश्यते तदैव देवेन घट्यते' इति चिन्तयता 3 यावनिरूपितं तावत्कदलीतरुनिकुरुम्पान्तरे रक्ताशोकतरुतले ऽसामान्यरूपातिशया गुणग्रामामिरामा काचित्प्रत्यक्षा वनदेवतेय वनिता दत्तकण्ठपाशा रष्टा । ततस्तया प्रजापितम् । 'श्रूयतां धनदेव्यः, परस्सि- नपि जन्मान्तरे ममेदृशं मा भूयात्' इति भणन्त्या तयात्मोद्ववन्धे । अत्रान्तरे तेन करुणाशरणेन सहसा 6 गत्य तस्याः पाशश्चिच्छिदे, पतिता सा धरायां वायुनाभ्यासिता च । चन्दनकिशलयरसेन विलित वक्षास्थलम् । तया लब्धसंज्ञगा सागरदत्तो ददृशे। तं वीक्ष्य ससाध्वसहृद्या स्ववासा संघरीतुमारेमे। तेन भणिता। 'पुप्पशणमिया कि त्वं वनलक्ष्मी किमत्र या । किमात्मारोपितो दुःखे निवेदय शशोदरि ।। २९९ उवाच सा रतिनव नासि लक्ष्मीर्चनस्य च ! समाफर्णय मद्वृत्तं त्वमेकानमनाः पुनः ॥ ३०० 12 २९) अस्ति दक्षिणमकराकर तीरे जयतुङ्गा नाम नगरी । तत्रोत्तुगनिया पधमण इव वैधमण:13 श्रेष्ठी। तस्याहं दुहितात्यन्तप्राणप्रिया। अन्यदादिवसे स्वभवनकट्टिमतले शय्यायां प्रसुप्तानेकशकुनिश्या- पदकलकलरवेण विबुद्धा यावचिन्तयामि तावदनन्तपादपशतदलावलिनिरद्धतरणिकिरणजालं कान्तार 15 मेव पश्यामि । तच्च वीक्ष्य भयावेशकम्पिततनुलता विलपितुं प्रवृत्ता। भविष्यामि कथं तात निराशा हा त्वयोज्झिता । इदानीं कानने भीमे शरणं भावि कुत्र मे ॥ ३०१ अत्रान्तरे 'तव शरणमस्मि' इति जल्पन् दिव्यरूपधारी को ऽपि पुमान् लत्तानिकेतनतः समुत्तस्थौ । 18 तमालोक्य द्विगुणतरं समुपजातक्षोभा रोदितुमारेमे, स च मत्समीपमुपागत्य वक्तं प्रावर्तत । 'मुश्च माश्णि तन्यङ्गि न करोमि तवावमम् । त्वद्रूपाक्षिप्तचित्तेनापहृतासि मयाधुना ॥ ३०२ थाला जगाद सा कास्त्वं केन ते कथितानि च ।' तन्निशम्य ततोऽचोचन्नरः शृणु शुभानने ।। ३०३ ६३०) अस्ति वैतादयपर्वत । तच्छिखरनिवासिना मया विद्याधरेण महावलवता त्रिदशवनिता- 21 नामपि मानले क्षोभकारिणा निखिलमपि क्षोणीतलं कलयतोपरितनकुद्धिमतले तलिने प्रसुप्ता तलिनोदरी त्रिभुवनाधिकशालिनी इतिकृत्या भवती मम मनसि प्रवेशं बके। 24 प्रेमोल्लसति कस्यापि कापि दैवयशात्तथा । विनेतुं शक्यते यन्न विलग्नं बनलेपयत् ॥ ३०४ ततो 'नापरो ऽत्रोपायो ऽस्ति' इति विचिन्त्याहं सुप्तां त्वामपहृत्य निजगुरुशद्वितो निजनगरं न गतः, किन्स्वर द्वीपे विजने समागतोऽस्लि, अतो मया सह भोगान् भुझ्य, दुःख मा धेहि । अतो मया चिन्तितम् । तायदहं कन्या न कस्यापि दत्ता, अन्येनापि वणिजा परिणेतव्या, ततो चरमय सुन्दराकृति-27 विद्याधरः त्रिजगतीगुपतिजनवल्लभः मेहमोहितमना गदि प्रत्करग्रहं करोति तदा मया किं न लब्धम् इति चिन्तयन्त्या मयोक्तम् । 'अहं त्ययान कानने आनीता यत्तुभ्यं रोचते वत्समाचरेः । ततः सहर्प. 30 संभृतचेताः समजायत । अनान्तरे कर्पितकरालकरवालभैरवो विद्याधर एकः 'रेरे अनार्य, फुत्र प्रजसि' 50 इति जल्पन प्रहर्तुमायातवान् । ततो मे दयितः समाक्रएरिटी रे रे दुष्ट, मत्कलापहारं कर्ता' इति घदन तेन समं योद्भुमारेमे । ततस्तौ युध्यमानौ निशितासिघातैः परस्परं लूनशी क्षितौ निपतिती 13 विलोक्य महाखाक्षिप्तचित्ता विलपितुं प्रवृत्ता। 'हा सौभाग्यनिधे नाथ रूपश्रीजितमन्मथ । मामेकका परित्यज्य बने कुत्र गतो भवान् ॥ ३०५ गृहादरनीय मुक्त्या मामेकां फाननान्तरे । जीवेश मा ब्रज कायथवा नय निकेतने ॥' ३०६ ३१) तत पचं विलप्य मरणकृताभ्यवसायया मया 'यया भूयो भवदुःखानां पदं न भवामि 36 इति चिन्तयन्त्या लतावेश्मनि लतापाशं विरचय्य खं च शोचन्ती स्त्रीजन्म गहमाणा कुलदेवी संसर्य मातापितरौ प्रणम्य चात्मा यवन्धे । अतो न जाने किं वृत्तम्, केवलं भवान् वीज्यमानो दृष्टः । 'कुतस्त्वं 30 कुप्रत्या, कथमत्र दुर्गमे द्वीपे । ततः सागरदत्तः सवृत्तान्त प्रतिमारोहणायं यानपारविघटनान्तं निवे. 80 दयामास । ततस्तयोक्तम् । 'एवंविधे विषमे कार्य संप्रति त्वया कि करणीयम्।' सागरदत्तेनोक्तम् । 'सत्पुरुषाः प्राणान्ते ऽपि न प्रतिशाम विदधति । तया जल्पितम् । 'देवायत्ते प्रतिशानिर्याहे न किमपि 49 भद्र, तव दूपणम्, तत्ति त्यया संप्रति विधेयम् । स भूयोऽप्युपाय 'ममैत्रं समुद्रान्तर्भमत एकादश 3) B तदेव for तदैव 6)Prom बनिता 6) भगत्या. 7) बलिप्त tor विलिस 12) 'करप्रतीरे, नगरी उ गालिया. 13) प्रगुता ! अनेक II). इति, दिव्यधारी, ? BOTA. पुमान् ३) प्रमुरा मलिनोदरी प्रमा मलिगोरी 6)PPी निर्विनने 40) Dom.ला 24 33 36 ·9 18 *48 रत्नप्रमसूरिविरचिता [III. $31: Verse 307- मासा संजाताः। संप्रत्येप द्वादशो मासः प्रवृत्तः । अनेनैकेन मासेन फयमहं सप्तकोटीः समुपार्जयामि । 1 अथो समुपार्जिता अपि सप्तकोटीः कथं गृह नेप्यामि । तेनाई सुन्दरि, म्रएप्रतिशो ऽभवम् । न मम भ्रष्ट प्रतिमस्य जीवितुं युक्तम् । ततो ज्वलनं प्रविशामि। [तयोचे । 'यद्येवं प्रतिक्षाम) भवान् हुताशने 3 प्रविशति तत्राहमपि भतेवियुक्ता त्वमिव सशान साधयिष्ये, अतोऽन्येप्यतां पुत्तोऽपि पावकः । तेन मणितम्। 'भद्रे, न युक्तमेतत्तव' [ततस्तयापि मणितम् । मया किमत्र बने कर्तव्यम्' इति । ततस्तेन चित्यो विरचय्यारणिकाष्ठानिर्माय ज्वलनः प्रज्वालितः। ततस्तेनोक्तम् । 'भो लोकपालाः श्रूयतां, मम प्रतिक्षा संवत्सरेणापि न पूर्णा, इति भ्रष्टप्रतिक्षस्य मम ज्वलनः शरणमिति ज्वलनं विशामि' इति याव- चित्यां गवेषयति तापचिता शतपयता प्राप । ततो [सागरः] दत्तः कौतुकाक्षिप्तहदयो ध्यचिन्तयदिति । 9 किमन्यजननं किंवा स्वतः किं मनसो भ्रमः । किमिन्द्रजाल यश्चित्या जगाम शतपत्रताम् ॥ ३०७ अनान्तरे पद्मरागघटितं व्योममण्डले । मुक्तावचूलपालम्ब विमानं समुपस्थितम् ॥ ३०८ चारुकाशनकोटीरधरस्तन सुरु स्फुरन् । तेजसा भूयसा चञ्चदखण्डश्रुतिकुण्डलः ॥ ३०९ 1 ईपदास्यहास्यविकस्वपघरतया दशनस्फुरकिरणधोरेगिसमुद्दीपितदिगहनाननेन तेनोक्तम् । 'अहो 12 सागरदत्त, किं त्वया पामरजननिपेवितो विवुधानिन्दितः स्ववधः प्रारब्धः। यता, प्राणेश दुःखसंतप्ता वनिता साहसाश्चिता । तनोति तदरं भद्र सांप्रतं सांप्रतं न ते ॥ ३२० 1 एतच कथं विस्मृतम्, यत्व सौधर्मविमाने ऽस्माभिः सममुत्पन्नः। तत्र तावत्वया कर्केतनेन्द्रनील- 15 पायगराशयः प्रमुकाः, अतः किमेताभिः सप्तधनकोटीभिः । तत्त्वं गृहाण सम्यक्त्वं निशामुक्तिनिवर्तनम् । महावतानि पञ्चैव ता एताः सप्त कोटयः ॥ ३११ ६३२) अथ द्रव्यामिलापी भवांस्तदा त्रिगुणाः सप्तकोटीः स्वीकुरु । मम विमानमारोह यथा 18 त्यामदाय निलयं नयामि ।' एतदाकर्ण्य देवदि वीक्षमाणस्य तस्य सम्यगृहापोहं कुर्वतः पूर्वजातिस्मृति- सरपेदे। शातं च यथा 'अहं स पद्मप्रमभ्युत्थान समुत्पन्नः । एष पुनः पद्मकेसराभिधानो ऽनिमेपः । तर मया पूर्वजन्मनि भणित आसीत्, यथा त्वयास्मि श्रीमतो जिनेश्वरस्य शासने संयोध्या' तत्स्सरता- 21 नेनामुतो मृत्युतो रक्षितो ऽसि । अहो दृढप्रतिशः, अहो परोपकारी, महो मेहपरः, अहो मित्र- घात्सल्यम् । यता, मानुष्ये जीवितं सारं ततो ऽपि प्रेम सुन्दरम् । उपकारः परं प्रेम्णि तत्रैयायसरो घरः ॥ ३१२ इति चिन्तयतानेन सुर प्रणतः । तेन भणितम् । 'सुष्ठ स्मृतस्त्वया पूर्वमयः।' सागरदत्तेनोक्तम् । 'अहो, त्वया परिघातः संसारपतनात् । तावत्वया वरेण्यं कृतम् । समादिश किं कर्तव्यम्' इति । सुरेण 27 जल्पिवम् । 'अद्यापि ते चारित्रावरणीयं कर्म समस्ति, तद्भोगान् मुक्त्वा सप्तदशमेदभिन्नः संयमो विधेयः' इति । ततस्तेनास्मि विमाने समारोपितः । गृहीता च मया सा समं याला ।क्षणेनैव जयधीनगरी प्राप्तः। तत्र जीर्णधेष्ठिवेश्मनि समवतीर्णेन मया सा कन्या शेष्ठिसुता च परिणिन्ये । सतो विमानारूढ- 30श्वम्पापुर्यामगमम् । वन्दितो महाभक्त्या गुरुजनः । ततो देवेनोक्तम् । 'भद्र, तव दशवर्षसहस्नापयायुः,30 ततस्त्रीणि गतानि, पञ्च सहस्राणि भोगान् मुड्क्ष्वेति, सहनदयं श्रामण्य पालनीयम्' इत्युक्त्वैकविंशति- धनकोटीस्तदहाणे ऽभिवृष्टय गतः स सुरः। सोऽथ चिरविव्हखिन्ना पूर्वमियां संभाव्य तामिरम्मोज- 33 ग्भिः सह क्रीडां चयन प्रणयिजनं मानयन फ्रमेण निर्षिण्णकामभोगो ऽवगतपरमार्थः स्मृतपूर्वभव- 33 देववाफ्यः क्षीणभोगफलका वैपायमार्गमुपगतः । ततश्चैत्येप्वष्टाहिका निर्माय सतरत्या पुण्यवतां स्थविपणामन्तिके इन्तेवासी जातः । भोः फुबलपचन्द्र, सोऽहं सागरदत्तः । तत्र चाधीतसर्वशास्त्रस्य 36 गृहीतद्विविधशिक्षस्याङ्गीरतैकाफित्वविहारप्रतिमस्य ममावधिशानं प्रादुरभूत् । 'अघो यावतप्रमाया: 36 सर्पप्रस्तरान् ऊर्द्धं यावत्सौधर्मविमानचूलिका तिर्यग मानुषोत्तरशिखरम्' एतत्प्रमाणे [अवधौ ] जाते मया 'लोभदेवपाप्रमदेवी' इति निजं प्राच्य भवद्वयं ददृशे । पतद्विलोक्य चिन्तितं मया। 'अहो, ये 39 पुनस्तत्र चत्वारस्ते कथं संप्रति' इति चिन्तयन् यावदुपयुक्तोऽसि तायवान् दृष्टयान तथा यश्चण्डसोमः। 39 2"अयोपार्जितसतोटी अथोराजिता अपि । अथो सनुपार्जिताय 3)Prom.[तयोचे] 4) भर्तृप्रयुक्ता 5) Psom. [हतस्मयापि भणितम् ।] 6) चिया : चित्ता, वामन्यानिर्माय बापान्यानीय, प्रवादित. नो, Pom. ततरतेनोक्तम् ): संवत्सरेणापि न पूर्णादत कौतुशक्षिप्त etc: odiously P has missed sonne portron between ri and Ea Originally Balso read like r, but by an additional line its made to read thus संवत्सरे ग्रपिन पूर्णा इति भ्रष्ट्रपतिजस्य मम ज्वलनः पारणमिति ज्वरन विशामीति पावधियां गोश्यति तावञ्चिता शतपत्र प्राप ततो दत्त. कौतुकाक्षिप्त etc creads thrs संवत्सरेणापि न पूर्णतेन सम्प्रति स्वप्रतिज्ञापूचे प्राणन् सजनसि' इति थावत्प्राणान्मुति [तावत्सा चिता एड्जायमाना जाता । ताजा सागर दत्त, कौतुशाशित etc 15) B तक 16) :om अत, कोटिभिः 18) विनानमार 2017 धानोनिमेष.in: साता 23) वृदयतिज्ञा 36) सर्वशाम्पगृहीत 37) adda [अवयी] belore जावे 24 24 ·6 19 10 18 -III. F34 : Verse 316] फुवलयमालाक्था ३ सि स्वर्गे पद्मचन्द्रस्ततच्युत्वा विभ्याटव्यां कण्टीरवः । पुनर्मानमटो ऽपि विपद्य पद्मसार: स्वर्गी, ततो ! अयोध्यापुर्ण भूपतेईटवर्मणः सूनुः कुवलयचन्द्र इति । तथा मायादित्यच्युत्वा निदिवे पद्मवराभिस्यो ऽनिमेपो भूत्वा दक्षिणस्यां दिशि विजयाभिधायां पुर्याभूधनश्रीमहा(विजय)सेनस्य दुहिता कुवलयमाला। 3 एतत्परिक्षाय मया चिन्तितम् । तदा तपस्विमवे मम संमुसमेतैर्मणितमासीत् यथा 'यत्र तत्रोत्पमा- नामस्माकं भवता सम्यक्त्वं दातव्यम्' इति सा यायन्मम प्रार्थना स्मृतिपथमागता तायदेप पद्मकेसर- सिदशः समागत्य मां प्रति स्तुतिमाततान । 'समुत्पन्नावधिज्ञान शातजन्तुमवान्तर । जय त्वं थमणाधीश धर्माचार्यस्त्वमेव मे ॥ ३१३ (३३) तदाकर्ण्य तं निरीक्ष्य च मया जसितम्। 'भद्र, कथय किं क्रियताम् । ततो जल्पितं नाकिना । 'भगवन, पूर्व मया प्रतिपन्नमिति, यथा सम्यक्त्वदानेन पद्मसारपायरपद्मचन्द्रजीया मनु ग्राहाः । एते शुद्धौ मिष्याटिफुललधजन्मानौ, एकः सिंहम्य । तदेते ऽतिदुर्लमे श्रीजिनेन्द्रनिगमे प्रतियोधनीयाः। ततः समागच्छ यथा गच्छावस्तस्यामयोध्यापुर्यां पुमारं फुवलयचन्द्रं प्रतियोधयायः ।' मयादिष्टम् । 'न त्ययोपायः सुन्दर समुपदिष्टः । यतः सुखनिमग्नानां रति न जायते । नीरुजामापधे न स्यादादरस्य लपो ऽपि हि ॥ ३१४ तत्तस्य कुमारस्य राज्यदिग्धाषितस्य पिदमावनाभगिनीस्वजनवयस्यादिभ्यो ऽनतिदूरीष्ठतस्य च 15 फुतो योधावसरः। यदुक्तम् । "जननीजनकधावियोगेनातिदुखिताः । यावन्न देहिनस्तावधर्मकर्म न तन्वते ॥" ३१५ फुमारानयनाय त्वं मद् गच्छाधुना त्यहम् । चण्डसोमो हरियंत्र तय गच्छामि कानने । ३१६ ६३४) तत्रैकान्त कुमारः पिठ्यान्धवषियोगकलितः सुखं सम्यक्त्वं प्रदीप्यते' तदुक्त्वाहमिहा 18 गतः। पाकेसरः समाप्तोऽयोभ्यायाम् । तत्र तत्क्षणनिर्गतस्त्वमश्वारूढो पादकेलिगतो यः पद्म केसरेण । स तुरकं प्रविष्टः । त्यां गृहीत्या तुरग उत्पतितः । त्वया च तुरगा महतः । पद्मसरेण च 2ी मायया मृतो दर्शितो न पुनर्मतश्च, केवलं तवाशाभङ्गः कृतः। ततः फुमार, सम्यफ्त्वलाभार्थमनेना-21 भ्येनाक्षिप्य त्वमानायितः। एतानि तानि रतरूपाणि विलोकयेति । ततः फुक्लयचन्द्रः स्वं प्राच्यरूपं तथा फुवलयमालायाचापरेपामपि पूर्वजन्ममृतिनिमिचानि हान्यपश्यत् । उत्पन्नं च तदर्शनेन पुमा- रस्य सिंहस्य च शातिस्मरणम् । मुनिना समादिएम् । 'कुमार, ततस्त्वं विचारय । 'असारः संसार, तीक्ष्णा नरपदपथा, दुर्लभः श्रीजिनप्रणीतो धर्मः, दुष्प्रतिपाल्पः संयममारः, यन्धनसदृशः सदन. निरासः, निविडनिगढमाया दाराः, महाभयममानम्, न सुलभा धर्माचार्याः, महाभाग्यलभ्यं मनुष्य. जन्म' इत्येनं च विशाय 'सम्यक्त्रं गृहाण, द्वादशमतान्याहीपुर, परिहर पापस्यानानि । इदमात्मनाभ पूर्वजन्मवृत्तमयाभ्यापति च निशम्य भक्तिभप्रणतोत्तमाग फुवलयचन्द्रो पर्छ प्रवृत्तः। 'महो, मनु गृहीतो भगवता सम्यक्त्यदानप्रसादेनेति तायामम दस्व जिनराजदीक्षानुग्रहम् ।' मुनिना प्रोत्तम् । 30 स्वमुत्तुफमनामा भव, तबाचापि मोगफलं फर्म समस्ति, मतः प्रमज्या न माहा । सांप्रत पुनदराविषं 30 धावकधर्म प्रतिपालय ।' एतदाफर्य फुमारेणोक्तम् ! 'भगवर श्रूयताम् , अनः परं श्रीजिनान् साधुंध पिना नान्यं नमामि, धाउधर्म च पालयिप्ये। भगवता मणितं भवतु' इति । ततो मुनिना पुनरप्युतम् । 33 'भो मृगपन, त्यया पूर्वजन्ममृत्तं श्रुतम् । ययमपि तद्वचः संस्मर्य समागता. वायदतीपुन्य सम्यक्त्वम् । ३3 गृहाण देशविरतिम् । मुध निस्त्रिंशत्वम् । परिहर प्राणियधम् । त्यज सर्वा क्रोधम् । भनेन दुरारमना फोघेनायस्यामिमामुपनीतो ऽसि।'ई घचो निशम्य मृगाधिपासर्यारोमाशितधलहीलानः समुत्थाय मुनि प्रणम्य प्रत्यारनं ययाये। भगवता पानेनादिष्टम् । 'पुमा, एप केसरीद जल्पति, यया ममानानं 16 देवि, पदसाफमपुण्ययतां नास्ति मासुकादास । सदैव धर्प मांसागिना, मतो मम न थेठ जीवितम् । ततो मुनिना नस प्रपन्न प्रतियोपस्य निपगारमनप्रदायि। स च तवीरस्य प्रसस्वारजन्तुजातविरहित I स्यन्डिठे संसारासारतां चिन्तयन् पानमस्तरपरायणः परिस्थमन् स्वजातिशीलत्यमुपाविशत् ।' योगगुर, मिनितो 3) मिसेस 11). मानपुरी योपनिनR (the iss correction on the anginalmmding methingsletteoresdated in the tat) freeी 12 तान र मदने 19)" om.APralhintrace,Toरानो म पुन AmarART TORREEन' 35 पम्प मारमा ·6 9 12 15 15 21 250 रक्षभरिविरचिता [ut.ss: Verss s17- 1 फुमारेणोक्तम् । 'भगयन्, सा कुवलयमाला कथं योध्या। भगवतादिष्टम् । 'सापि तत्र विजयपुयाँ। चारणभ्रमणकथानकेन स्मृतपूर्वजन्मवृत्तान्ता गाथाचतुर्थपाई राजद्वारे सर्वजनदृष्टं फरिप्यति । तत्र गत्वा गाथापूरणतस्त्यमेव तां परिणेष्यसि । सा पुनस्तर महादेवी भविष्यति । ततस्तत्कुक्षिरेप पदकेसर- ३ त्रिदशः प्रथमः पुत्रो भाषीति । तत्वमपाचीमभिगम्य फुयलयमालां प्रयोधय' इति निवेद्य सद्यः श्रमणेश्वरः ससार । सुपापि 'अहं संयोध्यस्थया' इत्युक्त्या गगने समुत्पपात । पुरमारः 'भगवतादिष्टं कर्तव्यम्' इति चिन्तयन् दक्षिणाभिमुसं चलितः पञ्चास्सं विलोक्य चिन्तयामासेति । 'यदयं साधर्मिको ऽथया पूर्वसंगतः निग्धयन्धुरेकगुरदीक्षितवानरानी च, मतो मयायमुपचः। यद्यस्य कायपरिवाणं न करिष्ये तदायं केनापि व्याधेन शरैनिहतो रोगध्यानवशमानसः श्वभ्रतिर्यग्दुःपभाजनं भावी' इति विचार्य भब्यरीत्या सेन प्रतिजागरितो भणितथेति । 'जनौ जनौ मृगेन्द्र स्वमबोधिहुधा मृतः । तथा नियस्येति यथा भूयः स्थार मृतिस्तथ ।।' ३१७ (३५) पर्व धर्मकां श्रुत्या तृतीय दिने हर्यक्षा शुधाक्षामकुशिनमस्कारपरायणः समाधिना मृत्या सौध द्विसागरोपमायुःस्थितिः सुमनाः समुदपद्यत । ततः केसरिशरीरसंस्कारमाधाय फुमार फुध लयचन्द्रो दक्षिणाभिमुखमवालीत् । ततश्च गिरिनिर्झरझात्कारपांचालितदिगन्तरम् । विपनं सप्तपत्रादयं नक्याणद्रुवन्धुरम् ॥ ३१८ शाखिसूनस्फुरद्वन्धलसद्भमरविनमम् । स्थाने स्याने श्रूयमाणके किझकारनिस्वनम् ॥ ३१९ दारुणभ्यापदयातसंकुलं केतनं धनम् । कुमारः ऋमयन प्राप विन्ध्यपर्वतकाननम् ॥ ३२० त्रिमिर्पिशेषकम् ॥ 18तरा तत्र नसंपचवालुकानिवहे जलदहलदायानल निर्गच्छदमभ्यामलितककुम्मण्डले सर्पतः शुष्यमाण-18 शाखिनि वात्यावियद्विवर्तितरजासंचये च प्रचण्डमार्तण्डकिरणदण्डसंशोपितक्षितितले भीप्मनीममरे उग्रपासंगुष्यद्गलतालुकः कुमारः सलिलावलोकनाय कंचिद्भूभाग यम्राम । ततस्तदन्तर्वसुधायोपिदाले विशेषकः । नृत्यन्निदशसुन्दर्या भुवि प्रस्तं तु फुण्डलम् ॥ ३२१ मनानानिमितानिन नानानिमितकराना ॥ ३०० ३ ३२४ चतुर्मिः फलापकम् ॥ तमालोक्यो सितमिव हृदयेन, प्रत्यागतमिर बुझ्या सर्वथा प्राप्तमनोरथ इय कुमारः समभूत् । १ तत्तीरस्थितेन कुमारेण चिन्तितम् । आयुर्वेदशास्त्रमध्ये मया श्रुतमासीत्, यत्किल दुस्सहानृपापरि-27 श्रममागिनापि देहिना तत्क्षणं पयो न पेयमिति । यरमादेते सप्तापि धातवः प्रकुप्यन्ति, वातपितलेप्मा- दयो दोषा उत्पद्यन्ते, अतो मम श्रान्तस्य सद्यः शरीप्रक्षालनपानादिकं घोचितम्' इति विचिन्त्य तत्ती- 30 रतरोरेकस्य तले क्षणमे विथम्य ततः कुमारः सरासलिलावगाहनं पयःपानं च विदधे । ततः पुष्प-30 फलस्पयालु सर्वतः परिभूमन् कस्मिन्नपि प्रदेशे लतानिकेतने प्रतिमा यक्षपतिमा पानिरूपपति तावत्तर यक्षशिरोदेशे सकलप्रैलोक्ययन्धोर्भगवतो ऽहतो मूर्तिर्मुक्तामयी तल्लोचनगोचरमागता। 33 कुमारस्तामालोक्य हर्पवश विकलल्लोचनः स्तुतिमातदान । जय निभुवनाधीश जय निर्माय निर्मम । जय कारुण्यपायोधे जय श्रेय धियोनिधे ॥ ३२५ ६३६) तत. कुमारस्तां प्रतिमा जलेन प्रक्षाल्याहिमचिमरीचिवीचिपरिचयपेशल: कमलैरभ्यर्य 36 भक्तिभृतस्यान्तः पर्यटौदिति । संसाराम्बुधिपापनीरलहरीमध्ये भृशं मन्जत खाता स्यं भुयनकभूषणपणे त्वं नायकस्त्वं गुरुः । किंचान्यजनकस्त्यमेव जननी दीनत्यभाजो मम त्य पन्थुस्त्वमिह त्यमेव शरणं त्वं जीवितं त्वं गतिः ॥ ३२६ अत्रान्तरे निर्मितातुलजलक्षोमा सरोवरोदरतः कापि कामिनी दिव्यरूपधारिणी निःससार । तां दृष्ट्वा चिन्तितं कुमारेण । 14) वित्रिमत 1500 का for केकि 18) F कामंहले 21) शेषक for विशेषक. and n has a margiral gloss तस्य वनस्स मध्ये । भूत्री मारतिलक । अदुसत्या परिश्रमभाजिनापि 29) " पामारिक for पानादिकं 30) एय. पाने च धाय bank space झ्याउ, च विधाय भोग्नविषये रपयालु 21 24 33 36 39 39 2 ·: 18 18 81 21 -III. 38: Verse 337 ] कुवलयमालाकथा ३ 1 'समुद्नन्दिनी किं वा किया विद्याधरी वरा! किं वा सिद्धाना किंवा देव्यसौ व्यन्तरी किमु ॥ ३२७ -1 चानु करकमलतजलभृतकनककलशा दिव्यसरोजादिपूजोपकरणपूर्णपटलिकाविहस्तहस्ता कुलिका 3च निर्गता तेच विलोक्य कुमारश्चिन्तयामास । ननु दिध्ये इमे, न शायते केन हेतुनानागते । ततो यद्यप्र प्रदेशे स्यास्यामि तदेतयोमनसि महान क्षोभो भविष्यति, अतो ऽस्यैव यक्षम्य पृष्ठिमागे तिष्ठामि क्षणमेकम् 'यथैते किं निमित्तमागते, किमत्र कुर्याते' इति परिमानाय तद्यक्षपृष्ठावतिष्ठत् । ततः सा 6मृद्रही भगवत्प्रतिमां सरोजैरचितां विलोक्य जल्पितवती । हे कुलिके, यदियमन्येनापि भगवतः- धीमदादिनाथस्य प्रतिमा केनाप्यचिंता, परमिति न ज्ञायते यद्देवेन मानुपेण या।' फुजिकयोक्तम् । अब चने शवरैरभ्यर्चिता भविष्यति । तयोक्तम् । 'महि नहि विलोकय पदपद्धतिम्, यदस्यां वालुकाप्रति विम्बितायां पद्मशहाकुशादीनि लक्षणानि लक्ष्यन्तै, ततो मन्ये कोऽप्युत्तमः पुमान्' इति यदन्ती 9 सुदती पूर्वपूजाकमलान्युत्सार्य भगवन्मूर्ति कनककलशगन्धोदकेन संबप्य विकचरस्मोजैरभ्यर्य स्तुतिमातन्य ततो यक्षं संपूज्य गीतं गातुं प्रवृत्ता । तस्या गेय लय-ताल-तान-श्रुति-स्वर-मूर्छना- 13 ग्रामसुन्दरममेयगुणमाकये कुलमनाः कुमारः 'अहो गीतम्, अहो गीतम्' इति वदनात्मानं प्रकटीचके। सा च मृगलोचना रूपगुणकलाकलापफलिताय कुमारायाभ्युत्थानं विदधे । कुमारेणापि 'साधर्मिक- वत्सलत्वम्' इति चिन्तयता प्रथममेव सामिवन्दिता । तया साध्वसत्रपामरो कम्पफम्पमानस्तनभरया 15 सविनयं भणितम् । 'देव कस्त्वम्, विद्याधरश्चक्रवर्ती सुरो वा, फुतः समागतः, क यास्यसि' इति । अथ 15 भणितं फुमारेण । 'मनुप्यो ऽहं कार्यार्थी दक्षिणापथं प्रत्ययोध्यातश्चलितः। एप मम परमार्थः । एतस्मिन् [हि] महारण्ये का त्वं यक्षः क एप धै। एतस्य हेतुना केन शी मूर्तिर्जिनेशितुः ॥ ३२९ एतचित्रं महथिते मम संमति वर्तते । कुरगनयने तायदेतदाशु निवेदय ॥ ३२९ ६३७) 'हे कुमार, श्रूयताम् । समस्तीह भुवि ख्याता पुरी स्वर्गपुरीनिभा । माकन्दी भूरिमाकन्दा सदादीनजनस्थितिः ॥ ३३० भरिपशब्दो निम्बे स्यात् फलियंत्र विभीतके । पलंकपो गुग्गुली च जने नैव कदाचन ।। ३३१ तपास्ति यशदत्तामिधः सूत्रकण्ठः श्रोत्रियः। स य रुप्णाः कृशशरीरः खरस्पर्शः प्रदृश्यद्धमनिजाला सदा दारिम्पमुद्राविद्रुतः । तस्य सावित्री माणप्रिया । तत्कुक्षिभवान्यपत्यानि प्रयोदश । तेषु चरम सोमनामा तनूजः। तस्मिन् जातमान एव संवत्सराणामयमा विशिका प्रविष्टा । तदनुमायेन द्वादश 24 यासरीमवृधिरजायत। यौपभ्यो न जायन्ते न फलन्ति महीरुहः । निप्पद्यते न या सस्पं तृण्या नैय प्ररोहति ॥ ३३२ 27 अतो देवार्चन नैच नैवातिधिपु सकिया। पितरन्ति न या दानं नार्चयन्ति जना गुरुन् ॥ ३३३ एविधे महाशि यादराफुदुर तमस्तमपि पमियाय । क्षेत्रलं स यदुः सोमः कनि फपमपि फर्मवशतः क्षुधाभारोपरतलममयन्धुयर्गः कदाचिद्राजमार्ग विपणिश्रेणिपतिर्घान्यपणेः 30 कदाचिलोजनक्षणदचशलिपिण्डेन महता करेन मद्ददुष्कालकान्तारं ध्यतीयाय । तदनन्तरं ग्रहगत्या 30 प्रजानां भाग्यवशतः प्रमूर्त तोयं निपतितं, सर्वत्र प्रमुदितानि जनमनांसि, सयंत्रयोत्सयः प्रवृत्तः । तसिनीदशे सुभिक्षे प्रवृत्ते सोमयटोः पोडशवर्षदेशीयस्य दरिद्र इति पदे पदे जनेन हस्यमानस्य उधेतसीहशी चिन्ता संजाता। 'के ऽपि मर्त्यसहस्राणागुदरंभरयो नराः । प्राकृताहुप्पतादात्मभरयो ऽपि न मादशाः ॥ ३३४ तरतं मुरतं किंचिभैय पूर्वमरे मया । येन में न भवत्येय दुस्थायस्या कदाचन ॥ ३३५ सदापि सुसेन्छा सालोकस्यामुष्य मानसेन करोति परं किंचित् धेयो येन मुसी मयेत् ॥ ३३६३० १३९) तत्सर्पया धर्मायकामपुरपार्थप्रपन्यस्यासाशजनस्य जीपिनत्यजनमेय श्रेयस्तरम्, अधया न युनमेतद, यत आत्मनो यथ उचितोन। ये त्यका द्रव्यमानाभ्यां मयेयुभचिनो भुवि । श्रेयास्तेषां यने यासोऽथपान्याविषयान्तरे ।। ३३७ भास भ या समिती या मात्र प्रदेणे rhs bisak pace for मनु दिलो परिमाणे की font. 13) Pाम नगारपाना haireniora by bhak IAre For निय rrestenमिन् [] भाभी को मार माना यापारमाम्प मापनविन जगी गई महारपे 1) parkortinumurgitalgorteमोसमापEARोगः। सीमाको गुणा सीमिरी122) REETRArcी. २ (मार added on the marria) योग brturgataanteendatrother'निल 27 13 36 39 33 ·9 *53 रखामसूरिविरचिता [III. F38 : Verse 388- 1सतो विदेशगमनमेव समीचीनम्' इति ध्यायन् सोमवदर्माकन्दीपुरीतो निर्गत्य दक्षिणां दिशमा- 1 नित्य चलितः। क्रमेणानवरतप्रयाणेन तिभिक्षावृत्तिविन्ध्यगिरेमहाटयीमाटिवान् । तर ददातिमहा- अनिदाघे सपाक्षुधातः प्रनष्टमार्गःसिंहव्याघ्रदर्शनवेपमानमानसः कस्मिंश्चित्सरसि पयः पीत्वा वनफलान्य. 3 भक्षयत् । तत्र तेन परिममता चन्दनलालवतलतागृहे भगवतः प्रथमतीर्थनाथस्य प्रतिमा निरीक्ष्य चिन्ति- वम् । 'अहो, पुरापि माकन्दीपुर्यो मयेदशी मूर्तिया' इति विमृश्प तीर्थरुतः सपर्या विरवस्य पुरो बटुर्जजल्प । भगवन् , तव नामगोरगुणफलादिकं न आने, किंतु भक्त्या त्यदर्शनेन भवञ्चरणार्चनेन च । यत्किंचिद्भवति तद्भवतु' इति प्राय रस्यो ऽयं बनाभोगः, प्रधानः सरोवरोद्देशः, कमनीयं लतागृहम्, फलिताः पादपाः, सौम्य एष देवः, मया च तहुस्सहदारिदपापमानकलङ्कितात्मना विदेशमपि गत्वा पप्रेष्येणेव माव्यम् । का ऽन्या गतिरसाहशामकृतपूर्वतपश्चरणानाम् । यतः, दूरं गतोऽपि नो मर्यस्त्यज्यते पूर्वकर्मभिः । रोहणाद्वौ बजेद्यद्वा दारिद्रय तत्तथैव च ।। ३३८ सर्वथापि नास्ति पूर्वविहितस्य नाशः। ततो वरमिहेव जले स्नानं कुर्वनेतान्येव जलकमलानि गृहीत्वा १३ कमप्यमुं देवताविशेषमर्चयन सुखेन वनतपस्सीव किं न तिष्ठामि' इति ध्यात्या तत्रैव सोमस्तस्थिवान् । 13 ६३३ ) एवं कालान्तरेण कृतभूरिफलाहारस्य तस्य पिचिकया भगवन्मूर्ति हृदि चिन्तयतः समाधिना मृतिर्यभूव । ततो रत्नप्रभायाः प्रथमे योजनशते व्यन्तराणामप्टो निकाया ये ऽल्पर्द्धयः सन्ति, तेषां यक्ष १ पक्षस २ भूत ३ पिशाच ४ किंनर ५ किंपुरुष ६ महोरग ७ गन्धर्याणां ८ मध्ये प्रथम-15 निकाये महेश्वर्ययुतो पक्षयजो रतशेखरास्या स समुत्पदे । तत्रस्थेन तेन चिन्तितम् । 'कस्स मुकतस्य वशतःप्रभूतवैभवमाजनमभवम्' इत्यनुध्याय प्रयुक्कायधिमानेन यक्षराजेन तस्मिन्नेय लतागृहे जगत्पतेः 18पुरःखं शरीरं निरीक्ष्य श्रीयुगादिजिनप्रतिमामभ्यर्च्य प्रोचे । 'यदहं सर्यपुरुषार्थयहिप्कृतोऽपि सर्वत्र 15 लोके इस्यमानो ऽप्येवंविधैश्वर्यभाजनं यक्षराजः समम स केवलं तव प्रसाद पच । अतो युक्ता मम शी जिनेश्वरस्थापना । एफ तावदयं मुपसुरनरेश्वराणामप्यभ्यर्च्यः, द्वितीय यदुपारकारि मे, वतीय आयसिद्धिसुखनिदानं च' इति परिवारपुरस्सरमुक्त्या तेन यक्षेण तत्र यने स्वस्य मूर्ति महतीं मुक्तामयीं । निर्माप तस्या मुकुटोपरि श्रीमदादिनापस प्रतिमा विदधे । तदाप्रभृति तत्र पक्षलोकेन रनशेखर इत्यभिधानमवगणय्य तस्य जिनशेखर इत्याख्या पप्रथे । तेनाई घेति भणिता । 'यत्कनकामे, त्वया प्रतिदिन भगवान् दिव्यमणीयकैरभ्यर्चनीयः । मया पुनरटम्यां चतुर्दश्यां च परिवहण समं सपो-24 निमित्त भगवतः समागन्तव्यम् । इत्युदित्वा पक्षः स्वस्थानमगात् । ततो भद्र, यत्त्वया पृष्टं क एप यक्षः, किं चामुष्य मुकुटे जिनप्रतिमा, त्वमपि कासि, सैप यक्षराजः सेयं जिनप्रतिमा तस्य चाहं कर्म- । इह प्रतिदिनं मया समागन्तव्यमेव ।' इति भणिते मणितं कुमारेण । 'अदो, महदाश्चर्य, महत्म- मारो भगवान्, भकिमरनिभृतो यक्षराजः, विनीता भवती, रम्या प्रदेशः, सर्वथा पर्याप्त मम शां श्रुतीनां च फलम् । ततस्तया भूयोऽपि जगदे । मो मद्र, सफलं देवदर्शनम्, मतः किमपि प्रार्थय, 80 यथा तव हृदयेप्सितं ददामि' इति । कुमारेणोक्तम् । 'न किमपि मम प्रार्थनीयमस्ति ।' तया जगदै । 30 कस्यापि किमपीप्सितं स्यादतो यावस्य किमपि।' कुमारेण जल्पितम् । 'भद्रे, एप भगवान् जिनमक्तिकरो यक्षराजो भवती चेति सर्पमप्येतदवलोकितं यतः परमपि कि प्रार्थनीयम्' इत्युदित्वा कुमारः समुत्तस्यौ। ततस्तयोक्तम् । 'भो मद्र, मयता दूरे गन्तव्यं यद्ररण्यमार्गो विषमो ऽनेकप्रत्यूहव्यूह-35 निदानम् इति भणित्या तया स्वकपदुचार्य पर्यवीर्यनिलयमोषधीवलयमेकमर्पयामासे । कुमारस्तदशी- कृत्यापाची प्रति चवाल। ४०) ततः प्रमेण कुमारेण प्रचण्डपयनहतकल्लोलमालार्यमाणतीरपक्षिगणा फरिकयघातसमु. 35 छलत्कालोला कुपितमत्तयनमहिपरलोच्छलबलच्छटासिच्यमानतीरतरुनिकरा मीनपृष्ठोल्लसदतुच्छ. फेनपटलालंकता प्रमतदुर्दान्तमामातङ्गमण्डलीगण्डस्थलगलितमदजलबिन्दुसंदोहसुरभितजला नर्मदा समुत्तीर्ण । तत्तीरे कुमारा परिभ्रमन तमालतरराजीवियजितं प्राङ्गणकुसुमितकेसरशिखरिणं 39 प्रत्यासन्नविकसत्पुप्पजातिमकरन्दमधु [लुन्ध ] मुग्धमधुपम्वनिमनोहरमुटज प्रविश्य रुद्राक्षमालायलय 27 3) पम्मिश्च सरसि ) B adds दस before दीक्त 60oma before जाने 8) भया नावासह ) परमेष्येण ( प्रेक्षणी भायं 10) दारिद्र. 4) मनिशा 16) Rom.हेन 18) Bom. यो. यालि tor पर 24) परिकारेण सम 26) : किं चामुष्य 1) किनीसित, यदत्तो for सादतो, on किमपि33) The passage नीरे कुमार eta... रीव पोषy adopted from sia rive too it y written inadrkerent style ·-III. 342 : Verse 338] कुवलयमालाफथा ३ 1कमण्डलु चालोक्य 'महामुनिरन कोऽपि निवसति' इति चिन्तयंस्तदने पांसुले भूमिप्रदेशे पदप्रतिकृति 1 ददर्श तां च दृष्ट्वा चिन्तितं तेन नूनमयं कस्याश्चिन्महेलायाधरणप्रतिविम्यो, न पुनरन्यस्य' । ततो गच्छता तेन यस्कलपिहितगरीयःपयोधरा जरत्तापसीपृष्टगामिनी प्रैलोक्यातिशायिरूपा नवयौवना कामिनी दया । तयोः पुरस्सर एको राजकीरश्च । तस्यानुपदीनः शुकसारिकानिफरश्च । एतविलोक्य कुमारेण चिन्तितम् । 'अहो, अस्या महानुपशमः, यदरण्यनिवासिनः पक्षिणोऽपि पार्श्वमस्या नोज्झन्ति' । इति चिन्तापरस्तया तरुण्या कुमारोऽभ्युत्तिष्ठत् । ततस्तं वीक्ष्य निर्मानुपवनजन्मतया भयेन चञ्चलशं 6 तां पलायमानां चारुवदनां निरीक्ष्य राजकीरो बमापे । 'स्वामिन्येगिके, किं पलायनं भवती कृतवती ।' तयोक्तम् । 'अयं पुनः क एतस्मिन् ममोटजे यनभ्वापदः । तेनोक्तम् । एणिके, मा भयभ्रान्तं मनः फुरु, यदयं पथिकः पथशान्तः समागतः । ततः समागत्यामुष्य पुरुषोत्तमस्य स्वागतं पृच्छ' इति निगदिते . नृपशुकेन सा सबीडं कम्पमानवक्षोहा पधिकस्य स्वागतमुक्तवती । तथा 'कुतस्तथागमा, कुन पाश्च लितः, कि कार्यम्' इति शिक्षितं प्रोचे । स प्राह । 'अयोध्यातः समागतो ऽसि, कार्यार्थी दक्षिणां दिश- माश्रितः। शुका प्रोपाव । 'स्वागतं महानुभावस्य, क्षणमेकमन पलपलस्तरे समुपविश' इति निशम्य है। कुमारः समुपाविशत् । एणिका विविधतरुपक्कसुस्वादुसुरभीणि फलानि कुमारस्य पुरो मुफ्त्वा निषसाद। कुमारोऽप्यचिन्तयविति । 'न झायते काप्येवा केनापि फारणेन वैराग्येण वा फुत्र वागतेह तपस्यति, तत्पृच्छामि' इति ध्यात्वा प्राह । 'भदे, कथय का त्वं, कथं वात्र वने स्थिता, 'कि पैराग्यकारणं तपसे । इति भणिता तेन सा न्यग्मुखी तस्थौ ! कुमारस्तु तस्याः प्रतिवचनमुपेक्षमाणः क्षणं विलक्षास्या सम- भूदिति । तदृष्ट्वा राजकीरेण जल्पितम् । 'भो भो महानुभाव, मनागेपालजते । भवतः प्रार्थना मा वृथा 18 भवतु' इत्यहं कथयिप्ये। ४१) अमेय नर्मदाया नद्या दक्षिणकूले देवाटवी नाम महाटवी । तदन्तर्महान् परलः सच्छायो चटपादपः । तस्मिन सदैव फीरकुलं निवसति । तत्र चैको मणिमयाख्यः सर्वशुकवृन्दराजो राजकीरो ऽस्ति । तस्य राजकीरिकासंभवः क्रमेण स्फुरदिन्द्रनीलमणिसंनिभपक्षावलीविराजमानो मनोहरकान्तिः शुक समजायतास चान्यदा भीष्मग्रीष्मखरकिरणकिरणधोरणीतापिततनुस्तृपाशुष्यद्गलतालुकस्तमाल- तरवले क्षणमेकमुपाविशत् । तत्रस्थस्य तस्य व्याघ एकःसमागमत् । स च राजकीरसुतं तं भयेन पलाय- मानं बलात्कारेण गृहीत्वा पल्लीपतेः प्राइते ऽर्पयामास । तेन राजकीर इति पअरे न्यक्षेपि । तत्र स्थित-24 स्तेन स वृद्धिमानीतः, महापुरुष, सोऽहं शुकः । अन्यदा श्रियः कच्छे श्रीभृगुकच्छे भृगुभूपतेः पल्ली पतिनाहमुपदीकृतः । तेन नरेन्द्रेण संतुएचेतसा मदनमा सुतायै क्रीडार्थमर्पितो ऽस्मि । तयाल्पदि. भनेरष्यहं स्थावरजहमविपचिकित्सागजताम्रचूढतुरङ्गपुरुषत्रीलक्षणप्रभृतिसमस्तशास्त्रपारदश्या कृतःश जिनप्रणीतवचन निश्चितमतिश्च ! तान्येधुरतिदारुणे निदाघे फस्यचिन्मुनेरनित्यतादिभावनामाजिनः केवलहानमुललास । तदा तत्रत्यलोकेन केवलमहिमाय देवानां गतागतं वीक्ष्य भृगुभूपस्य पुरोन्यवेदि। 50 देव, यत्तय पिता घातिकर्मचतुष्टपक्षये केवलशाली यभूप इत्ययगम्य भृगुभूपः स परिच्छदः केयलिने 50 जनकाय नमस्फरणार्थमायातः । मदनमञ्जर्याहमपि तवानीतः। ४२) अत्रान्तरे नीलपीतवाससौ विस्फूर्जन्मणिकनकमासुरालङ्कारसारौ द्रौ विद्याधरौ केवलिन - og a posted sup of paper, posebly a correction on the basis of some older cader. The corresponding passage in r runs thus: तचीरे कुमार परिभ्रमन् समालतस्मधुरधानमनोहरमुटन प्रविश्य साक्षमाटावलय कमदत पारोपप सभी पराजित प्रांगगामुमिनकेसरशिपरिण मसासनविकसतपुष्पजातिमकरंदम्भुउपमुग्धचिंतितं तेन । नूनमय कस्याश्चिन्नहेलापावरमति- दियो न पुनरन्यस्य । महामुनिरत्र कोपि निवसनीति विनयस्त दो पाशुरभूमिप्रदेशे प्रतिकृति ददर्श वा च दृष्ट्वा य् पिहिनगरीय पयोधरा This pbyloualy represents destarbed version of the text adopted aborto reads the TUT ETA) [पललिग्धतरतरनिकरसंकुले एासिन् मदेशे एक भयमुटन सत्र 'कोपि मदराप्रमो भविष्यति इति मन्यमानत दिशाभिगुम यावर रिमसामammar . . -- है। पुरुषस इति । ततस्तदनु यावने गम्यते सावत्तेनोतरीयपिहितगरीय पयोधरा Asportion of thrs is put in square brackets, the ms.basis not clear निपौवनकामिनी 6) मारोग्यचिान ददर्श (Art added on the margin) ततस्त unrom f कार्यम् etc.toसिमाभिन 139 Odts [पहल] betore युरो, " on मुस्ता, Phua marginal glor. टीकि for मुकाम 16) : चनमशनाणा भीमकसे 28 adds (महिले) belore देवान 30) : मदिवसाये ·9 19 12 18 रत्नप्रभसूरिविरचिता [III. 42 : Verse 339- 'प्रणिपत्य प्रोचतुः भगवन् , निवेदय सा का।' इत्याकर्ण्य भृगुभूपेन जनैश्च विशप्तम् । 'भो विद्याधरी, सा पुनः का ।' ततत्ताभ्यामुक्तम् । 'कदाचिद्वैतादयपर्वतात् सम्मेतशैलशिखरोपरि तीर्थशतः प्रणिपत्य 3धीशत्रुञ्जयपर्वतमहातीर्थे प्रति गच्छद्यामावाभ्यां विन्ध्यगिरिविनिर्गतनर्मदादक्षिणे तटे मृगयूथमार्गानु- ३ गामिनीमेकां कामिनीमालोक्य चिन्तितम् । 'अहो, महदाश्चर्य मृगयूथेन सह कामिनी नमति । तर कौतुकेनायामवतीर्णी, आवाभ्यामाभापिता च सा। हे यालिके, भीमे ऽरण्ये निर्मानुपे कथमेकाकिनी भवती, कुतो या समागता ।' मा किंचिन जल्पति, प्रत्युताधिकतरमपससार । तत आवयोः पश्यतोरेव । तन्मृगयूयं सा चारलोचना च दर्शनादर्शनत्यमियाय । आवाम्यां तदाश्चर्यमालोक्य को ऽप्यतिशपशाली मुनिः प्रपव्यः' इति ध्यायया भवानेयान हटः । तत. पृष्टम् । 'मुनीश्वर, का पुनः सा। ततः स सय केवलज्ञानशाली जल्पितुमारेमे। 'अस्त्यवन्नीपुरी रम्या सदा नाकविराजिता । पुरी गरीयसी लक्ष्म्या सदाना कपिराजिता ॥ ३३९ बभूय भूपतिस्तत्र प्रजापालनलालसा श्रीमान् वत्साभिधः कान्त्या प्रजापालनलोपमः ॥ ३४० यस्य प्रतापवशतोऽरिनरेश्वराणां दन्तीन्द्रगण्डविगलन्मचारिशोपः। कामं तदीययनितानयनाम्धुपूरपोपः समं समभवन तन चित्रम् ॥ ३४१ अभूत्तनूभवस्तस्यानूनसंवित्तियैभवः । पुरंद्रसमस्यामा नाना श्रीवर्धनाभिधः ॥ ३४२ तथा श्रीमतीति तत्सुता च । तां विजयपुरस्वामिनो विजयनराधिपस्य तनुजः सिंहः पर्यणेपीत् ।15 सच यौवनप्राप्तः सर्वदैवानयाधनीनो ऽसायी' इति परिक्षाय रामा निर्षिपयीचके । ततः सिंह स्यां प्रियां गृहीत्वैकस्मिन् पर्यन्तग्रामे ऽतिष्ठत् । ४३) इतश्च कालान्तरेण स श्रीवर्धनराजपुत्रो धर्मगचिमुनेरन्तिके ऽन्तेवासी भूत्वा कियतापि 18 कालेनाधिगतश्रुतः खीकृतकाक्रियिहारिमतिमस्ता विहारमफरोधन स भानुको भगिनी च । अन्यदा स भगवान मालक्षपणपारणायां क्षामतनुरतनुतपोनिधित्तस्या एव स्वतुर्वेदमनि भिक्षाथै प्रविवेश । तया दूरत एव मातरमुपलक्ष्य चिन्तितम् । यदयं केनापि पापण्डिना विप्रतार्य प्रवाजितः। ततस्तया नेहभर-1 निर्भरहदयया विरञातदर्शनोत्कण्ठया मुनिरालिलिले । ततस्तत्पतिना तदात्यं याहागतेन तवेष्टित- मालोक्य कोपपरवशमनसा मुनिनिहतः । तया तत्पस्या 'भ्राता मम हतो ऽनेन पापिना' इति ध्यात्वा पतिरपि काठखण्डेन विनाशितः । तेन म्रियमाणेन तेनैव काष्ठपण्डेन प्रियापि भिन्न शीर्पा व्यधायि 124 स च सिंहः स्वभावत एवं शोधनो महामुनिघातसंजाताधसंघातेन रत्नप्रभायां रौरवे नरफापासे सागरोपस्थिति रयिक समुत्पेदे । सापि तस्य मुनेः स्वसा भ्रातृस्नेहमूञ्छिता तत्क्षणोत्पनिकोधा र निहतपतिजातप्रभूतपापा तत्रैव नरकप्रस्तरे समजनिष्ट । स पुनर्यतिनिर्दयं पाणप्रहारव्यथितो ऽपि समाधिना विपद्य सद्यः सागरोपमस्थितिः सौधर्मे त्रिदशः समभवत् । ततश्युत्वान भृगुकच्छे नृपति जर्जातः सोऽहं दृयश्च भवल्यामुत्पन्नकेवलः । स च सिंहो नरकादुद्धृत्य नन्दिपुरे पुरे ब्राह्मणत्वमुपलभ्य 30 वैराग्यादेकदण्डीभूयाभमानुरूपं तपः प्रपात्यायुपः क्षये ज्योतिफेषु देवत्व प्राप । तेन च को ऽपि30 केवली पृष्टः स्यपूर्वभवम् । तेन च तस्य ज्योतिष्कदेवस्य प्राग्भव उक्तः । तं श्रुत्या समुत्पशनुच्छमत्सरः प्रत्तमतिरिति व्यचिन्तयदिति । 'अहं तया निजप्रियतमया मारितः । सा च दुरावारा कुत्र' इति 33चिन्तयता तेन सा ततो नरकादुद्धत्य पद्मपुरे पद्मस्य भूपतेः कन्यका जातमात्रा दृष्टा । तदालोग्नतस्त 33 दात्वपरिस्फुरदमर्पकम्पमानाघरेण तेन तवागत्य विन्ध्यगिरिधनान्तरले सा यालिका जातमाना समुज्झिता। सा च कर्मवशत. कोमलफिसलयव्याप्तप्रदेशे पतिता पवनेनाभ्यासिता च । तदानी च 6मवितव्यतया तत्रैव गभरवेदनाती वनमृगी समागता प्रसूता च । प्रसववेदनावियमे तया मृग्या 36 निरूपितं चिन्तितं च । 'कि ममाधुना युगलकमभयत् । तत आर्जवतया स्थापत्यमिति तत्या मुखे स्तन्यं नयन्ती तामपर्धपत् । ततश्च सा याला मृगयूथेन रममाणा निर्मानुषे ऽरण्ये क्रमेण यौवनमाससाद । तत्र च तस्यास्तिष्ठन्त्या वननि जानि गृहाणि, पक्षिणो यान्धवाः, वानरशिशयो मित्रापि, अशनं 39 घनफलानि, सलिलं निरजलं, शयनं विशालशिलातलानि, विनयः सारङ्गकुलस्य पृष्ठिशीर्ष फण्डूयन मिति । ततः सा मृगयूथसंगता मानुषं निरीक्ष्य मृगीय प्रोत्फुललोचना पलायते । यद्भवम्यां पृष्टं यथा 3) Phas hark space between विध्यगिरि and नर्मदा) Romझापाभ्यामाभाफ्निा च सा 10) नाक विराजिनी : hwa marginal gloss thus"दानेन वर्सरी साना । तथा कविमि पंडिने गविता। पुन विविशिष्टा । सदा सर्वात शोभिता । थवा सदान अविराजिता दुसविराजिता किंतु सहामुखिता इश्वर्थ ) गृहोला कसिन् ): adas सा before प्रियापि, Pom भिन्न 25) 3 नरकवाले 36) गर्भमार, 40) पिनय सारङ्ग ·21 21 -1IL$ 44 : Verse 348] कुवलयमालाकथा ३ * 55 I'का पुनरेषा वने परिम्रमति' सेयं मम पूर्वभवीयस्व सुर्जीवः । यदेतया कदाचिन्मानुपो ऽपि न पीक्षित 1 इति युवां इला पलायिता ।' ताभ्यां विद्याधराभ्यां विक्षतम् । किं सा भव्या, किममव्या' इति । भगवतादिष्टम् । 'भव्या' । ताभ्यामुक्तम् । 'कथं तस्याः सम्यक्त्वप्राप्तिः । भगवतोक्तम् । 'अस्मिने 3 भवे ऽस्याः सम्यक्त्वलाभः' । ताभ्यामुक्तम् । 'कस्तस्या धर्माचार्यों भावी' । भगवता भणितं मामुहिश्य । 'एप राजकीरः । ततोऽहं भगवद्भणितेन मदनमअर्याः पितामहवाक्यमलङ्घनीयम्' इति चिन्तयन्त्या - तस्याः प्रबोधकृते विसर्जितो ऽम्परतलमुत्पत्यार बनान्तः समागतः ! मया च परिभ्रमता सेयं यालिका 6 हटा । ततः कियद्भिरपि दिनैर्मक्ष्याभक्ष्ये कार्याकार्य तथा जिनप्रणीते धर्म समग्रे ऽपि मनुष्यव्यवहारे च विचक्षणा कृता । कथितश्वासै केवलिप्रणीतः पूर्वभवः । यथा 'भवती पासूपस्य दुहिता वैरिणाम समानीता न वने जाता, तदरण्यं परित्यज्य मग समं वसन्ती भुवं समागच्छ । तत्र भोगान् भुर परलोककृत्यमाचरेः। एतया भणितम् । 'यदिदं वनं ममायनमिति । येन दुर्लक्ष्यो लोकाचारः । विपमा- श्चपलाः पञ्चापि विषयतार्थ्याः । वयः खलाः । अतोऽत्रैव मन्मनसि समाधिन पुनरन्यत्र लोकाचारे।' 12 तदनन्तरं सा तत्रैव बने पतितपासुककुसुमकन्दफलमूलपत्राशना दुश्वरं चिरं तपश्चरन्ती स्थितवती ।। ततो यत्यया पृष्टम् 'का त्वं, कुत आगता, किं वनवासे पैराग्यहेतुः' इत्यादिकमियं पृष्टा तत्तव भोः कुमार, मयोदितम् । ततः कुमारेण सपिनयमुत्थाय 'राजकीर, त्वां साधर्मिकमभिवादये' इत्युक्तम् । 15 एणिकया जल्पितम् । “फलितं ममाद्य घनवासेन, दृष्टो यद्भवान् सम्यक्त्यधारकः श्रावकः' इति । 15 अतिक्रान्ती मध्याह्नसमयः, तत्त्वरितमुत्तिष्ट यथा मानार्थ गच्छायः । ततः सा तस्याश्रमस्य प्रत्यासन- जलाशयोद्धृतगलितजलैः कृताङ्गप्रक्षालना प्रावृतधौतकोमलधवलवल्कला कमिश्विनिरिकन्दराभोगे 18पूर्व जलेन संसप्य भगवतः प्रथमतीर्थपतेः प्रतिमा जलस्थलजकुसुमैरम्यय॑ च प्रणति चकार । कुमारेण 18 च नात्या कृतपूजाविधानेन स्तुतिः कर्तु समारेमे । 'गुणैरमेय नामेय भयच्छेदविधायक । अतो भव भवनान्तिभीतिसंहृतये मम ॥ ३४३ श्रीवृपाङ्ग जगनाथ देवदेव मनोमयः । मम महतो संहती तस्य त्वं तत्ववृत्तितः ॥ ३४४ ४४) अथो कुमार पणिकया शुकेन च साकं तत्रयोटजे समागत्य सुस्वादुरमिसुपकानि फलान्यवसत् । तत्रस्यस्य कुमारस्य विविधशास्त्रकलाकलापदेशभाषाल्यायिकाल्यानकभाषणप्रमोदि- तेपिका राजकीरस्य एकदा श्यामलकायच्छायं शिखियिच्छविनिर्मितकर्णावतंसं नानाविधतरराजीप्रसूना- पूर्णम्मिलं शयरमिथुनमेकं समाजगाम । तचामतो भूत्वा राजपुत्रस्य वालिकाया राजकीरस्य च प्रणाम निर्माय दूरशिलातले अध्युवास । एणिकया तस्य निरपायकायकिंवदन्ती पृष्टः । तेन च प्रणतोत्तमात्तथैव 27 सर्यमपि प्रत्युक्तं न पुनर्वचनेन । शवरेण च मुकं धनुर्धरण्पाम् । कुमारेण तद्रूपशोमाविरुद्धशवराचार-27 कौतुकाक्षितचेतसा चिन्तितम् । 'अहो, धिम् रूपं न कार्य लक्षण, अप्रमाणानि शास्त्राणि, असाराः सर्वे गुणः, अकारणं पाचारों, सर्वमपि प्रतीपम् । अन्यथा कथमेतद्रूपं लक्षणव्यानविभूषितम् । कुध 30 या इदम् । प्राकृतपुरुषसंवादि शबरवेपत्यम्' इति चिन्तयता कुमारेण भणितम् । 'पणिके, किं पुनरे 30 तत् ।' तयोक्तम् । 'कुमार, सर्वदैवान बने परिभ्रमदिदं पश्यामि, परमार्यवृत्त्या न जाने ।' कुमारेपा भणितम् । पणिके, इदं न शबरयुगलम् , किंतु कृतशयरवेपमेतन्मियुनं न सामान्यम् ।' पणिकया 9 भणितम् । 'कथं लक्ष्यते' 1 फुमारेण जल्पितम् । 'सामुद्रिकलक्षणः' । तयोक्तम् 'कि सामुद्रिकशास्र 33 कुमारस्य परिचितम् । एतत्प्राप्तशवरयेपं युगलं तापत्तिष्ठतु, प्रथम पुरुषलक्षणं निवेदय ।' कुमारणा जल्पितम् । 'कि विस्तरतः कथयामि, किंवा संक्षेपतः । तया भणितम् । 'कापि विस्तस्ता कापि संक्षेपतथ्य ।' पुस्मारेणोक्तम् । 'विस्तरतो लक्षप्रमाणं संक्षेपतः परिक्षीयमाणं यावत्सहन शतं श्लोकानां 36 च। ततस्त्वं पूर्व किंचिद्विस्तरतः शृणु । यथा । 'पापनाशच्छाशहमत्यादयतले । पाणिपादेषु दृश्यन्ते यस्यासो श्रीपतिः पुमान ॥ ३४५ उनसाः पृथुलास्ताम्रा खिधा दर्पणसंनिमानसा भवन्ति धन्यानां धनहेतुसुखप्रदाः ।। ३४६ सितैः श्रमणता या रुप्यपुष्पिति पुनः । जायते किल दुःशीलो नखेलोंके म मानवः ॥ ३०७ सुखाः समाशिसरिणो दन्ताः खिया धना: शुभाः। विपरीताः पुनर्सया नराणां दुम्सहेतयः ॥ ३५८ rom. V 8) traas, a afler 6 (written on the margin) 9) DAT for 17 10) समाचर, विपना मिश्या वागः पशारि विप (इन्द्रिय) नायाः 20), मनः मनम: for in A) मनोमा 4) Rom. कदा, सामन्यास. 25) : B मिथुनकमामामगाम गा) धनुष्या, साररकौतुला 30) nom. किं पुन etc.i...गान् एगिरे 1) मारेगेत for मारे भनिन् 31) पनहेतुः 400 for moon which n kese msrent gloss thus. पशिामरमरहिन, Clans amarginal note: स्प्याम्पस गुवर्णसारकवानपीन प्रमा 39 मनोमन ·*56 6 9 18 18 रसमसूरिपिरचिता [II. $44 : Verse 340- 1 द्वात्रिंशद्दशनी राजा मोगी सयादेवहीनतः । निशता मध्यमो शेयस्ततोऽधस्तान मुन्दरः ॥ ३४९ स्तोकदन्ता मतिदन्ता ये नरा गर्भदन्तमाः परः समदन्ताय ते च पापाः प्रकीर्तिताः ॥ ३५० ३ अध्ययेराड्याः सुतयन्तो ऽष्ठमूलजैश्च यः । उर्दाफारा रेया पाणितले भयति धनहेतुः ।। ३५१ ३ यामावों मवेद्यस्य यामायां दिशि मस्तके । निर्लक्षणः क्षुधाक्षामो मिशामटति नक्षिकाम् ॥ ३५२ दक्षिणो दक्षिणे भागे यस्यावर्तस्तु मस्तके । तस्य नित्यं प्रजायेत कमला करवर्तिनी ॥ ३५३ 6 यदि स्यादक्षिणे यामो दक्षिणो धामपार्श्वके । पश्चात्काले भवेत्तस्य मोगो नास्त्यत्र संशयः॥ ३५४ संक्षेपतस्तु लोकेनैनाकर्णितन्यम् । गतेधन्यतरो घणों वर्णादन्यता स्वरा स्यपदन्यतरं सत्त्वं सर्व सत्ने प्रतिष्ठितम् ॥ ३५५ ६४५) इति श्रुत्वा तया भणितम् । रम्पमेतत्, परं किं त्वयामुध्य शपरस्य सुलक्षणं धातम् ।। तेनीकम् । 'एणिके, यानि मयोक्तानि तानि सीण्यप्यस्य पुरपस्य तनी गुमानि लक्षणानि दृश्यन्ते । तज्ज्ञाने फो ऽप्येप महासत्यः केनापि हेतुनायं शतशयरवेपः प्रच्छादितस्वाभाविकरूपो विनम्यगिरि- बनान्ता स्थितः । एतदाकर्ण्य सपरेण चिन्तितम् । 'अहो, पुरुषलक्षणपरिशानदक्षिणः पुमानयम् 112 तापन युक्तमम स्यातुं किन्त्यपसरणमेव श्रेष्ठम् , यावदसाने न जानाति' [इति] 1 ततोऽभ्युत्थाय शवरः शयरी व स्वस्थानं जग्मतुः । एणिकपा मणितम् । 'कुमार, तव महत्ती दक्षता यदेप प्रातरावर येपो ऽप्युपलक्षितः । तेनोकम् । 'प्रथममैव परिशातः । पुनर्विशेषतो धातुमिच्छामि फुट प्रकटय । 15 भणितमेणिकया। 'कुमार, विद्याधरावेती। तेनोकम् 'तर्हि कथमेतद्वेषधारिणी। तयोक्तम् । एतयोविया- धरयोर्भवानपि परिझाता। भगवतः प्रथमतीर्यनाथस्य सेवाहेवाक्निोमिविनम्योर्धरणेन्द्रेण पक्ष्यो विधा दत्ताः । कियत्यो विद्याः कयामि रीत्या साभ्यन्ते । सर्वसामपि पृथक् पृथक् साधनोपायः। काश्चित्पानीयमध्ये ऽभूः पाश्चित् पर्वतमस्तके । काचित् श्मशानमेदिन्यां विद्याः साध्या जितेन्द्रिपैः ॥ ३५६ सततः फुमार, पतावनेन यन्येन पेण शावरी विद्या साधयन्ती तिष्ठतः । तथैव विद्याधरः सपत्नीको 21 चनान्त: स्वेच्छया परिभ्रमन्नस्ति ।' कुमारेणोक्तम् । 'कथं त्यं पुनर्जानासि, यपैप विद्याधर ।' तथा भणितम् । 'न जानामि [ किंतु] मयकदा कीमुखतः श्रुतमेतत् । एपसिन दिने स्वीकृतदुरितीपथपाप- 24धाई भगवतो नामिमयस्य पूजा फलपत्रकुसुमानां ग्रहणाय बनान्तरं न गता, फीर: पुनर्गतः । स घ24 मध्याह्नसमये व्यतिकात्ते समापातः सन् मया पृष्टः 'अय कथमेतावी वेलामतिकम्य मवान् समा. यातः । तेन निगदितम् । 'अव त्वं वञ्चितासि, यल्लोचनानामाश्चर्यमूतं न किमपि दृष्टिपथमवतीण ते, आयतो द्रष्टव्यफलानि हि लोचनानि ।' ततो मयोक्तम् । 'राजकीर, त्वं कथय किं तदाश्चर्यम् ।' ६४६) ततस्तेन ममाने निगदितम् । 'यथाद्याहं बनान्तर्गतः। तत्र च सहसा शहतूयमेरीमृदङ्ग- भयो महानिनदः श्रुतः। ततो मया सहोद्धान्तचेतसा फर्णः प्रदत्तः । फतरस्यां दिशि ध्वनि विशेषः । 30 ततस्तदनुसारेण यावद्गच्छामि तायद्गगवतो नाभिसूनोः प्रतिमायाः पुरो दिव्य नरनारीजनं प्रणाम- 30 मादधानं, तथाहार्य वाचिकमादिकं सात्त्विकं चेति चतुधिभिनयं वितम्यन्तं विलोक्य मया चिन्ति- तम् । यते न तायद्देवा अवश्यम् , यवो मयैकदा मगवतः केवलिनः फेवलम हिमाय समेतानां देवानां 33 चरणा भूमितले ग लगन्ति, लोचनान्यनिमिपाणि चैतदृष्टमासीत् । एतेषां पुनश्चरणा महीपृष्ठे लग्ना 33 लक्ष्यन्ते, सनिमिपाणि नयनानि च । तेन जाने नैते विदशाः, अतिसभीकतया न मानुपा अपि, किंतु गगनाङ्गणचारिणो विद्याधर इमे । तावत्पृच्छामि किमेतैः प्रारब्धम्' इति चिन्तयंश्तपादपाधः क्षणं 36 निषण्णः । अनान्तरे यथास्थानमासीना विद्याधरनरा विद्याधर्यश्च । ततस्तेपामन्त-स्थितेनकेन विद्याधर-36 तरुणेनानेकरतनिर्मितो विमलदिव्यजलपूर्णकलशो जगृहे, तादृश एव दिदीयो विद्याधरीणां मध्ये ऽत्यन्तरूपशोभया विद्याधर्यंकया च । ताभ्यां प्रमुदितचित्ताभ्यां भगवतः श्रीयुगादिभर्तुः खात्रं विधाय 39 सुमनोमिः पञ्चयजलस्थलभवैरर्चा रचपांचके । ततस्तौ स्तुत्या भगवन्तं घरणेन्द्रस्य नागभूपतेय-29 राधनाविधौ कायोत्सर्गमेकं द्वितीय तदनमहिप्यास्तुतीयं शाररविद्यया विरवय्य शरीपद्विभूषणान्युत्तार्य 4) रूक्षिा 6) साइपिणो दामगावके, Fariginally साइक्षिणे चामो दक्षिणको वामपावके, but it is improved thos (with some marginal addhtion साइक्षिणे वा मस्तके वा वामपा सके। 8yainter सर्व सत्र 1972 अर For A Poon. काश्चिन् पर्वतमस्तके 21) Psom. वन्येन 23) Bom. [किंतु], " औषधा झपनो 21) adds Tim before फलपत्र', Bom न पता, B on स 28) Psom. हे केवलिमहिमायै 35) o इमे 36) 'नखग्र for 'नरा 40) B शावरविद्याया. 27 ·-III. 48: Verse 361] कुवलयमालाकथा ३ * 57 Iच शयरवेपमङ्गीचक्रतुः। तयोर्महाधिराजेन शवरेण महाशावरी विद्या न्यवेदि । ताभ्यां मौनयत प्रतिपय । सद्यः श्रीभगवान्नामिभयो गुरुवर्गः साधर्मिकलोकश्च धवन्दे । विद्याधराणां मध्ये कृताञ्जलिनैकेन विद्या- धरेणोक्तम् । 'भो लोकपाला विद्याधराश्च भूयताम् । पूर्व शवरशीलो विद्याधरशेखरः सर्वसिद्धशावर. ३ विद्याकोश सप्रभावश्चिरं राज्यं परिपाल्य समुत्पनवैराग्यरङ्गितः प्रतिपन्नश्रीजिनधर्मः सर्वसंग परि- त्यज्यात्रैच गिरिकुहरे स्थितः । तस्य पुत्रेण शवरसेनापतिना पितमत्त्यानैव स्फाटिकमयी भगवत्प्रतिमा निवेशिता, तदाप्रभृत्येतद्विपासिद्धक्षेत्रम् । ततोऽमुप्य प्राप्तशवरवेपस्य भगवन्नाभिभवप्रभावतो धरणे. 6 न्द्रस्याभिघानेन चैपा निष्पत्यूहं सिद्धिमेतु । ततः सर्वे ऽपि विद्याधरा 'अस्य शीघं विद्या सिध्यतु' इति मोच्य तमालदलश्यामलं गगनतलमुत्पेतुः । ततस्तो द्वावप्यङ्गीकृतशवरथेपो तत्रैव तिष्ठतः। ततः कुमार 9 एतेन कीरकथनेन जाने कृतवरवेषी विद्याधराविमौ ।' इत्याकर्ण्य कुमारणोत्तम् । 'एणिके, तन्ममैकं 9 वचः फर्णकटुकं श्रूयताम् ' तयोक्तम् । 'ममादेशं देहि ।' फुमारेण जल्पितम् । 'अनागतस्य मम फालक्षेपः समजनि, स्वस्ति भवतु भवत्यै, मया पुनरवश्यं दक्षिणापथे गन्तव्यम् ।' पणिकया भणितम् । 'कुमार, 19 सत्यमेतद्यत्कदापि प्राघूर्णकैर्मामा न यसन्ति । पुनर्निजवृत्तान्तनिवेदनप्रसादेन मम मनःममोदो विधीय-12 ताम् । ततः कुमारेण मूलादारभ्य वनप्रदेश यावचरितं निज निगदितम् । एणिकयोक्तम् । 'कुमार, स्वद्वियोगेन जनकजनन्यौ विविधावाधाभाजनं भविष्यतः, अतो यदि भवते रोचते तदा तप कायकौशल- 15 कथनार्थ फीरं प्रेषयामि ।' 'एतद्भवतु' इति प्रोच्य समुत्थाय कुमारश्चचाल । ततस्तत्संगतिविरहजात- 1B मन्युभरसंभूतयाप्पजललयप्रतिद्धनयनालोकप्रचारा एणिका कीरेण समं कियती भुवमनुगम्प कुमार मापृच्छय व्यायर्तत । कुमारोऽपि क्रमेण कामन विभ्याटवी सह्यगिरि निकपा फस्यचित्सरसस्तीरे 18 सार्थमे रुमावासितं समीक्ष्य पुरुषमेकं पप्रच्छ । 'भद्र, निवेदय कुतः सार्थः समागता, पुन वा गमी ।'18 तेनोनाम् । 'विन्यपुरादायाता, काञ्चीपुरीं गमिष्यति ।' फुमारेण भणितम् । 'विजयापुरी कियहूरे, इति जानासि त्वम् । तेनोक्तम् । 'देव, दूरे विजयापुरी परं दक्षिणमकराकरतीरस्था भयतीति थूयते ।' कुमारेण चिन्तितम् । 'सानैतेन समं मम गमनं कमनीयम्। ततः फुमारः सार्थपति पैथवणदत्ता-1 भिधमुपगम्य वमापे । 'हे सार्थपते, त्वया सह समेप्यामि । तेनोकम् । 'भषत्विति महानगुग्रहः कृतः।' ततः सार्थपतिनाप्रयाणकं धके। ४७) अन्नान्तरे सहस्रकरः पश्चिमाचलचूलामाललम्बे । सर्वत्र तम प्रसरः प्रससार । ततः4 कमिचित्प्रवेशे स सार्थ आवासं रचयांचके । ततो भवितव्यतया संनमिल्ल समारुष्टनिष्टपपाणेरा. रोपितचापदण्डैः 'गृहाण गृहाण' इति वदद्भिः सार्थः सकलोऽपि लुण्टितः। तदसमजसमालोक्य लोका पलायनं चकार । इतय सार्थपतिदुहिता धनवती प्रन) परिजने व्यापादिते पादातिकजने पलायिते । सार्थपती किरातघमाणा भयनान्तलोचना निःश्वासधोरणी मुञ्चमाना वेपमानपीनपयोधराशरणा 'शरणं शरणम्' इति प्रार्थयमाना कुमारफुवलयचन्द्रमुपससर्प । ततस्तयोचे 'शौर्यण दृश्यसे सिंहसंनिमः । रक्ष मिलजनस्तामस्ताशर स्वमद्य माम् ॥ ३५७ तेनोदितं 'मयनान्तलोचने चालोचने । मा तनु स्वतनुत्यागादपि प्रातासि ते ऽधुना ॥ ३५८ इति मोच्य, फुतोऽपि मिलादाच्छिच सशरं स शरासनम् । शरैयर्पितुमारेमे धाराभिरिय पारिदः ॥ ३५९ जर्जरं तत्पहारीधैर्यलं नई दिशोदिशि । वीक्ष्य पल्लीपतियाँद्धमुद्धतः समुपस्थितः ॥ ३६० निशातशरधोरण्या तदा ताभ्यां परस्परम् । अकालवृष्टिविहिता कालरापिरिवापरा ॥ ३६१ ४८) ततः पुमारेण रोपारणेक्षणेन स्तम्भनमनः प्रयुकः । मिल्लेशेनापि कुमारे स एप मन्न36 प्रयुक्तः, पर तेन फुमारस्य न किमपि जातम् । ततो मिल्लपतिना चिन्तितम् । 'महो, कोऽप्येष महा- सत्यः सर्पकलासु फुशलो मया हन्तुं न शक्यते, किंतु प्रत्युतामुप्य दस्ततो मया मृत्युः प्राप्यः, तदलं 33 संग्रहारेण, सर्पसंगपरित्याग एव मम श्रेयान संमति' इति चिन्तयन् भिलस्वामी रणधरण्या हस्तशतम-33 पहत्य कराले करयालमुत्यज्य मलग्यमानभुजपरिधः परित्यक्तदुष्पणिधाना खीरतसाफारनियमा पा. नमस्कारं समुघरन् समरामित्रः कायोत्सर्गमहीयकार | तारावृत्तं वीक्ष्य पचनमस्कारपचा भुरया 24 30 30 33 33 36 " मारविदा 8) हारती 130fth II) Posबन, Don. 16) किसी 2100 on. मन2) non-t31) for Dनु 32) nomप्रिोष्ण ii) चनाएपार 8 ·9 13 21 *58 रतममसूरिविरचिता [IIL 348: Verse 362- 1सहसा संम्रान्तः कुवलयचन्द्रः 'साधर्मिको ऽयम्' इति तत्समीपमुपागत्य प्रोवाच । 'कि त्वया सहसा ! साहसमनीटशं प्रारब्धम् , मुञ्च कायोत्सर्गम् । ममापि पूर्वरुतपापस्यापराधं सहस्व । ततः पल्लीपतिना उचिन्तितम् । यदसावपि साघमिकस्ततो मम सिध्यादुष्कृतं दातुमुचितम् ।' इति चिन्तयन् कायोत्सर्ग 3 प्रोज्य फुमाधय बन्दनकं विधे, कुमारेणापि तस्य च । एवं तौ परस्परं दर्शितधर्मरागी प्रीतिस्यूत- चेतसो प्रसद्वाप्पपिन्दुदृष्टी यभूवतुः । कुमारेणोक्तम् । 'योतत्कथमेतत्, अर्थतत्किमपरेण । एतदाकण्ये मिल्लपतिरुचे । सर्वमपि जाने पर दुष्टेः कर्मवैरिभिर्लोमपरवशः कृतः, परं त्यरसंगल्या संप्रति तपोनिय- 6 मध्यानयोगैरात्मानं साधयिष्ये ।' कुमारेणोक्तम् । 'न सामान्यं तव चरित्रम् । ततः कथय कोऽसि ।' स पल्लीपतिर्जगाद । 'नालि भिलाधिपः, एतत्तव विस्तरेण कथयिष्ये । सांप्रतं पुनः सार्थ मिलजनै- लृष्ट्यमानं निवारयामि । ततः पल्लीपतिना सार्थः सोऽपि मिल्लेभ्यो रक्षितः । मिल्लाः सर्वे पल्लीपति- भयतो दूर नेशुः । ययस्य संयन्धि वस्तुगतमासीत् तत्तस्य पल्लोपतिरपामास । भिल्ल सार्थपत्तिनश्यन धृत्या सेनापतये ऽर्पितः । तेनोक्तं च । 'सार्थपते, मा भयं भज, निजं पण्यं गृहाण' इति वदन सेना- 1 पतिरुत्याय कुमारेण समं सहाशिखरिशिसरसंनयां महापल्लीमाटियान् । ६४२) कुमारेण च पल्ली नगरीसमानधियं तथा तन्मध्यस्थप्रासादं विशदं विलोक्य पृष्ठम् । 'यदमुष्य संनिवेशस्य किमभिधानम्।' तेनोक्तम् । एतस्याः पल्याश्चिन्तामणिरित्याख्या।' एवमन्यान्य 15 प्रश्नपरः कुमारस्तेन समे राजमन्दिरमाससाद । ततो द्वायपि मणिमयेषु भद्रासनेषु संनिविष्टौ। ततश्च 15 स्नानपीठमलंकृत्य विकसन्मालतीगन्धसनाथं लक्षपा तैलमुत्तमाङ्गे प्रक्षिप्य संवाहकै कमलकोमलकर- तलैः सुखेन संवाहिती । ततस्तो कोप्पैर्जलैरङ्ग प्रक्षाल्य शुचिभूय चन्द्रांशुनित्रयम्यूते इय श्वेतवाससी 18 परिधाय ततस्तदन्तर्वर्तिनि देवतायतने कनकमयकपाटसंपुटमुद्धाट्य शिवनियो द्वारमिय भगवता 18 जिनानां कनकरत्ननिर्मिताः प्रतिमाः समभ्यर्य जिनस्तुतिचतुर्विशिकां परामृश्य प्रणिपत्य च भोजन मण्डपमुपाजग्मतुः। ततश्च यथासुखं भोजनं निर्माय स्खैरे परस्परं यावद्वार्ता कुर्वन्तौ तिष्टवस्तायदकरसाद A प्रावृतसितधौतनियसनो लोहदण्डव्याप्तकर एकः पुरुषः समागत्य सेनापतेः पुरोभूय इदं पपाठ । 'जानास्यपारसंसारमसारं सागरोपमम् । बचश्च वेत्सि श्रीजैन शिवशर्मकदेशकम् ॥ ३६२ एतदध्ययसायात्तु विरतिं न करिष्यसि । अतस्त्वां लोहदण्डेन ताडयिष्यामि निष्पम् ॥ ३६३ 24 इति वदता तेन सेनापतिरुत्तमाझे मनाक् ताडितः। ततो महागारुडमन्त्राभिमन्त्रितसिद्धार्थमहतो भुजंगम 24 इवाघोमुखः स्थितः सेनापतिरित्यचिन्तयत् । 'अहो, कौतुकं यदनेन निर्दयमनसा सुपुरुषस्वेदशस्य पश्यतोऽहं महतः कर्कश भणितश्च । अथवा मम प्रमादिन एतेन रम्यमेव विरचितम् । जरामृत्युमहारोगदुःखतप्ता ममन्ति हि । संसारघोरकान्तारपान्तरान्तस्तनूभृतः ॥ ३६४ तदन्तः कोऽपि यो भव्यः कर्मग्रन्थि विभिद्य सः । सम्यक्त्यरत्नं दुष्पापममूल्यं स्वीकरोति च ॥ ३६५ तदेव फलकं प्राप्य भवाम्भोधी प्रमाधति । यः शरीरी स सद्यः स्वं तनुते ऽतनु दुःखभूः॥ ३६६ 30 इति चिन्ताचान्तमनसं सेनापति बाप्पजललवस्तनयनयुगलं प्रमुक्तदीर्घनिःश्यासं दीनास्यं निरीक्ष्य 30 कुमार मोगमा भद्र, कथय फपर वृत्तान्तः। ततो दीर्य नियस सेनापतिर्जजस्य । 'कुमार, श्रूयताम् । ५०) लोकंपृणगुणप्रामाभिरामास्ति गतायमा । धरारामाललामश्रीः पुरी रनपुरी घरा ॥ ३६७ स्वःपुरीयोगधन्याढ्या व्योमधीवत्समङ्गला । अलकावरसघनदा या लडेव सदा घरा ॥ ३६८ धनायनीय सन्नेना फलिता ललिताशना । सपुन्नागा सनारङ्गा धीफलैः सुमनोरमा ॥ ३६९ तत्र रतसुकुटामा प्रदविश्वमहीपतिः । समस्ति पृथिवीपाला पालिताखिलभूतलः ॥ ३७० 36 तदङ्गजौ दर्पफलिको भुजफलिफच । एवं च तस्य राज्यं पालयत एकस्मिन्नमावास्यादिने प्रदोपे वासवेश्म 36 प्रविष्टस्य फिमपि चिन्तयतः प्रदीपे पतन एकः समागतः। रामा प्रत्यनुकम्पितहदा चिन्तितम् 'अयं घराको भर्तुकामस्तस्मादमुष्य परिमाणं करोमि । इति चिन्तयता तेन करेण गृहीत्वा पारमय 30 फपारविचरेण घहिः प्रक्षिप्तः । स पुनरपि दीपान्तिकमायातः । राज्ञा चिन्तितम् । 'उपायरक्षितो जन्तुः 5) Bार्य for एतदासर्द ) साम्यं तद 8) मिलाभिध) B सपि for 11) Bom च 16) B'समान for सना 21) 0 निसिनो 23) ? जानाम्यगार B जानास्यगर 33) has some marginal losses on these verses द्रान्वेन आध्या, पक्षे उपाणि घषि येषा ते उग्रपन्वानो धनुर्धरास्तैराध्या । धनदा दानेश्वरास्ते सहिता ।। दावं सदार राति यति दावण राक्षमासै सहिना पुरी सदावरा प्रधान ।। नेशविशेषेरारतिता संबा, पुरी पक्षे सती नेत्रा स्वामिना सहिना ॥ एलिना मनोइरा अमना प्रिपगुश पत्र, पुरी पक्षे रतितानि आसनानि यस्या ।। नारेगामहिना पुरी सह नारंगै निभिर्वदेस नारंगा ॥ विचाले। 27 27 33 33 39 ·* 59 1 6 12 12 16 15 -III. $53 : Verse 389 ) कुवलयमालाकथा३ 1 सुचिरं कालं जीवति । इति ध्यात्या प्रागुद्घाटिते समुद्के राक्षा पतई प्रक्षिप्य पिधानं च दत्त्वा स उपधाने ! मुमुचे। अथ भूपतिनिद्रामुखमवाप्य प्रगे समुद्रकं यावनिरूपयति तावत्तत्र गृहोलिकामद्राक्षीत् । तेन समुद्कं च पतनशून्यं निरीक्ष्य चिन्तितम् । यदसौ निश्चितं कुड्यमत्स्येन भक्षितः नास्ति कुत्रापि मोक्षो विहितस्य कर्मणः। पूर्वजन्मार्जितं कर्म यावन्मानं शरीरिणा । शुभं वाप्यशुभं चापि तावन्मात्रमवाप्यते ॥ ३७१ इति महीपतेः सहसा वैराग्यमार्गजानिकस्य जातिस्मृत्या पूर्वभवः प्रकटीवभूव । यथा पालितचारित्रः स्वर्गलोकं गतः पुरा । सुखं भुक्त्वा ततध्युत्वाध भूपो भवं भुवि ॥ ३७२ ५१) अथ तस्य तवायसरे संनिहितया कयाचिद्देयतया रजोहरणवदनवास्त्रिकापानादिनववियो- पधिसमर्पणं चक्रे । ततः स राजपिर्यावत्कचालुञ्चितु प्रवृत्तस्तायद्विभाता विभावरी । पेठुमङ्गलपाठकाः । 'पूर्वमेष मुनेर्धर्मे जागरां प्रत्यपद्यत । ततो दिनमुखे चित्रं वयं सूर्यपरायणात् ॥ ३७३ उदयाचलचूलायामाररोह दिवाकरः । पद्मालयेषु पद्मान्ययापन भुवि विनिद्रताम् ॥ ३७४ प्रससार च सर्वत्र परिकोलाहलो ऽतुलः । ययौ वायू रतोद्भूतश्रमबिन्दुतति हरन् ।। ३७५ अन्धकारं करोति स फीरवत्पपलायनम् । अन्धकाररिपुरकराघातम ॥ ३७६ इन्दीवरं परित्यज्य पहिर्भजते ऽम्युजम् । कुसेवक इवाश्रीकं सश्रीकं स्वामिनं नवम् ।। ३७७ स्वरैनिवेदयन्तीय पक्षिणो जगतो ऽप्यहो। श्रियः प्रयान्ति चायान्ति चित्रभानुनिदर्शनम् ॥ ३७८ नमोलक्ष्मीरुदयिने सूर्याय ददते मुदा । तारापुष्पच्छलादये पाय चेन्दुकराम्भसा ॥ ३७२ एवंविधे प्रभाते ऽत्र भूप मोहं परित्यज । केयलं परलोकस्य हितमर्थ समाचर ॥ ३८० 18 तय तादृशं स्तुतिवातं पठित श्रुत्वा भगवान् महर्षिः कपाटसंपुटमुद्धाट्य वासवेश्मतो गिरिवरकन्दरा-1B स्कण्ठीरव इव निर्गतः। कृतफेशलञ्चनः पात्ररजोहतिमुखवत्रिकोपशोभिवकरतलः पूर्वमेव शय्यापालि- काभिर्दशे। पूचके चेति । 'भो भोः परिजनाः, एतैत त्यरितमस्साकं स्वामी कामपि विडम्वनां प्राप्तः 21 प्रयाति । तदेवमाकर्ण्य ससंभ्रमयशस्खलनपुररसनारवमुखरस्त्यरितमेवान्तःपुरपुरन्धीजनो वाराङ्गना-21 लोकः परिजनश्च तदा तमागतः प्रोवाचेति । 'नाथ, कथमस्मानिरपराधांस्त्यक्त्वात्मानं विडम्ब्य प्रच- लितः । अनाथास्त्वां विना चयम् । एघमन्तःपुर्यादिजनस्य च विलपतोऽप्यदत्तसंलापो भगवान गन्तुमारेमे। श्रुत्वा विलपनं तस्य प्रोचिवान मन्त्रिपुङ्गवः । 'किमेतद्देव ते वृत्तं मुनिवेपसधर्मणः ॥ ३८१ ६५२) एवं सचिवान्तःपुरीपरिजनेन पृष्ठलनेन समं भगवान् राजर्पिः पुरीपाटोद्यानं समाप । तत्र आच प्रसस्थावरजन्तुविरहिते स्थाने प्रयोधाय प्रत्येकयुद्धः समुपाविशत् । ततो मन्त्रिवर्गो ऽन्त-पुरीजनश्चया निविष्टः । तौ च द्वायपि दर्पफलिकभुजफलिफायनत्यो पितुः समीपमुपविधौ । ततो योधविधानाय भगवान् मुनिसत्तमः । पापाहिजाड लिविद्या प्रारेमे धर्मदेशनाम् ॥ ३८२ भयावहभवापारापारान्तः परिभ्रमन् । चिराद्वीपमानोति यहिवनवद्भवी ॥ ३८३ सध्यनि सदाध्वन्यभावं भजत देहिनः । विधन्ति चरणं येन न तीक्ष्णा दुःखकण्टकाः ॥ ३८४ पकैकस्मिन् सप्त लक्षा भूजलानलवायुपु । प्रत्येकानन्तमेदे च बने दश चतुर्दश ॥ ३८५ [दे दे लशे समाख्याते प्रत्येक विकलेन्द्रिये। देवतासु चतुर्लक्षी नारकेपु तथैव च ॥ ३८६ तिर्यपञ्चेन्द्रियेप्प्रेय मनुष्येषु चतुर्दश । ] लक्षाश्चतुरशीतिः स्युनीयानामिति योनयः ॥ ३८७ पतदुत्पत्तितो जीवा बहुशो दुःखभाजिनः । भवन्ति यावत् सम्यक्त्वं नामुपन्ति शियप्रदम् ॥ ३८८ प्रत्येकबुद्धो भगवान देशनां क्लेशनाशिनीम् । अमायः स ग्रिनिर्माय विचचार धरातले ॥ ३८९ ५३) तस्य यज्ञ [आया ] मुमौ पुत्रौ । अहं ज्येष्ठो दर्पफलिकनामा, अपरो भुजफलिकः । ततः प्रभृत्याचा सम्पावमात्रथावको जातौ । तत्र मन्त्रिभिरयोध्यायाममपितृष्यस्य दृढधर्मणो भूपतेर्दूतप्रेषण पूर्व तद्विशापितम् । तेनेत्यादिएम् । 'यथा प्रथमदर्पफलिको राज्ये निवेश्य इति' तथैव गजलोकेन 39 5) शरीरिणा SP has some blank space between तिस पोष, पात्रविधीपपि, दक्षिका (पात्रादिनव वि] पोई' 10) सूर्यपरायणा' ) १०पमालयानि Phas blank space between पद्यान्य and मुविनिदना, पान्य [नुसभुनिद्रताम् 14) Pom सभी 15) निदर्शनम् 1B) रतुलितपठित, संपुर्व समुदाय 20): विटान 21) 'समुसरितमंत पुरपुरधी 22) परिजनस्य, तशगत for तदा जनागत 7) Pinter स्थाने प्रबोधाय 28) 1 TR TTT SITAT AL 33 ) PBom 2 etc to zais pat in square brackets 37) adde, after the line ending with परातले, * line hke this तन साप रोकोसौ सस्तस्थानकमाययो, Born सस्य राम (माया] मुभी नौ। मई 8} r B write generally इधर्म, but nor and then n reads वर्म as well, " 'ईत पूर्व 30 30 33 33 36 36 ·*60 रनामपरिविरचिता [III.853 : Verse 389- प्रतिपन्नम्, परमेको मन्त्री तयेकचिकित्सक पका भुजफलिकजननी तइचो नामन्यन्त । ततनिभिरेक- 1 मत्यानपेक्ष्य परलोकमवगणय्य विमानं मम किमपि तदीपधमदायि, येन तदेव मम प्रहिटत्यमुत्पेदे। 3 आई च कदाचिहिग्यासा: कदाचित्प्रावृताना कदाचिदलीपयलितदेहः कदाचिट्टहीतकरकपरसण्डा सर्वत्र ३ परिभ्रममाणोऽत्र विन्यगिरिशिसरिफहरान्तराले क्षुधापालान्तः पर्वतनदीपु सलकीहरीतकीतमाला. मलकदलफलप्राम्भारकगायितं तोयं धारवयं पीत्वा सर्वत्र दोपविनमुक्ता क्रमेण सामधानोऽभयमिति । ततः स्वस्थचेतसा मया भुधातेन पुष्पफलेभ्यः स्पृहयालुनाने कमिलजनान्तस्यः प्रवररूपा पुरुष एको 6 दहो । तेनाहमिमा पल्लीमानीतः। ततो धारयनिताजनेनावां मानं फारिती। अयो देवतायतने मया तेन समं भगवान जिनः प्रणतः । तथा मोजनमण्डपे यथारचि आयाभ्यां भोजनं विदघे। ततः सुसासीनेन तेन जल्पितम् । 'भो मद्र, निवेदय केन हेतुनामुप्यामटव्यां निर्मानुपायां मत्समागमः, कुतो जिनवचन- १ प्राप्तिः' इति । मयोकम् । 'रनपुर्या रतमुफुटनरेन्द्रस्य सूनुर्दर्पफलिकनामाहम् । स च मम पिता प्रत्येक बुधो ऽभवदिति। ततः स्वीस्तजिनधो ऽहमपि फर्मवशत एतस्यां पल्यामागतः । तेनोकम् । 'यदि भवान् सोमवंशसंभयो रनमुकुटनरेन्द्रपुत्रस्तता सुन्दरमजायत, यत आवयोरेफ पय पंशः। ततस्त्वं 12 राज्यं स्वीकुछ। ततस्तेन पल्लीपतिना सर्वपल्लीपतिप्रत्यक्षे सिंहासने ऽहं निधेशितः सर्वे ऽपि पालीपतयो भणिताः । यद्भवतामयमेव नरेश्वरः । अहं पुनर्यन्मनो ऽभिमतं तत्करिप्यामि' इति भणित्या पल्लीपतिनि- र्गतः। तस्यानुगमनं विधाय सेवकाः पल्लीपतयो नियर्तिताः । अहं पुनः स्तोकमपि भूमिमागममतो15 ऽगमम् । व्याघुटमानस्य मे तेन शिक्षा प्रदत्ता। 'यद् यत्स, जीववधो न विधेयः। भव्यरीत्या प्रजाः पालनीयाः । प्राणान्ते ऽप्यसत्य नाचरणीयम् । श्रीजिनयम कदाचन न प्रमादः कार्यः' इत्युदित्या पल्ली. 18पतिः कुत्रापि गत इति न ज्ञायते । अहमिति मन्ये कस्यचिहुरोरन्तिके प्रयज्यामभ्युपपनः । तद्दिनादार-18 भ्यान कुमार, न कोऽप्यस्मद्राज्ये ऽनीतिविधाता। ६५४) अहमपि पुनः कियता कालेन कर्मवशतो महामोहप्रस्तचित्तो विस्मृततत्सर्वशिक्षा सर्षा- स्यायपः समभवमिति जर्जरितकलशप्रक्षितपयोवतिनवचनरहस्यं सर्वमपि मम गलितम् । शिक्षा- दोपापि दुर्जनप्रीतिरिय विलयं गता। अतो मयैप पुरुषो निदेशितः, यल्लोभेनाहमीदृशीमवस्यामानीतस्त- चया लोहदण्डेनाहं स्मरणार्थ ताडनीयः। ततोऽयमपि प्रतिदिनं मां लोहदण्डेन ताडपति । ततः कुमारेणोक्तम् । 'अमुं वृत्तान्तमाकर्ण्य कस्य चेतो न चित्रीयते । महासत्त्वो रत्नमुकुटः प्रत्येकयुद्धो जिनि । दुर्लमो जिनप्रणीतः पन्थाः। दुर्जयो लोभपिशाचः । तद् भो महाशय, कि रोदमुद्रहसि, यन्मया तब्धिमा विस्मृता [इति] अनुशयवतस्तय साधापि तथैवास्ते, तस्मात्यजावद्यं किं तेन । एवं कुमारेणोके शतेन जगदे । 'एयतन संदेहा, परं भवान् विज्ञानरूपकलाफलापविनयदाक्ष्यदाक्षिण्यमुत्यर्गुणायते यथा महाकुलप्रसूतो महासाहसिकः पुनरिदं न जाने यत्कुमारस्य फीकुलम्, क्रिमभिधान, तनिवेदन ।' फुमारेणोक्तम् । 'अयोध्यानायकस्य हदवर्मणस्तर पिव्यस्य पुत्रः को ऽप्यस्ति किंवा न । तेन दीर्घ 30निःश्वस्योक्तम् । 'कदाचिन्मया पथिकस्यैकस्य पायें श्रुतं, यथा दृढवर्मणो महीपतेर्लक्ष्मीप्रसादतः पुत्र-30 प्रासिरभूत् । पुनर्न जाने पश्चात् किं तत्र वृत्तम् ।' कुमारेण मणितम् । अहं स एव दृढयमनरेन्द्रस्य कमलाप्रसादलब्धः फुवलयचन्द्राभिधस्तनूजः । एवं निशम्य तेनोक्तम् । अये, मम भ्राता भवान्' इति । 33 ततो गलन्नयनयुगलजलविन्दुर्दपंफलिका पमच्छ । 'कथय कयं कुमार, एवं विधे तपात्यये जलदजल-33 धारामिपूरितधरातले सर्वजनाल्हादविधायिनि राजहंसप्रयासदायिनि वियुक्तयौवनमनोवनावनीवनवह्नौ सकलकमलयनशमनशमने मुदितमत्वमयूरसमुचरितकेकारचे कलिकाल इव संचरविरसनमण्डले कुभू- 36 पताविव प्रनष्टसन्मार्गे जयालजालजटिलमार्गलग्नकण्टककोटिदुःसंचरे पयःपूरयाहेण पतितगर्तशतसंकुले 36 प्रचण्डपयनोच्छालिता,लिहलहरिदुरुचरगिरिसरिधिकरे स्वं स्थानं विमुच्य क चलितो ऽसि ।' कुमा- रेण सर्वमपि निवेदितम् । यत्पुनः संप्रति मया विजयापुर्या कुवलयमाला प्रयोध्या' इति । ६५५) पवं दिनप्रयं तत्र प्रीत्या स्थित्या कुमारेणोकम् । 'यदि तबादेशो भवति तदाह मजामि' 39 इति । नृपेण भणितम् । त्वयावश्यमेव गन्तव्यं यद्येवं ततोऽहं त्वत्कायकौशलहेतवे विजयापुरी याय. स्वसैन्यकलितः समायामि, यतो भयानेकाकी मार्गपरिधानानिपुणः। कुमारेणोक्तम् । यतोऽनुबद्धरा भवन्तः, स्तोकं घलम्, मतो भयतामागन्तुं नोचितम्' इत्याकर्ण्य तर्हि 'भवतु भवते स्वस्ति' इत्युदित्या 2)[विमानना] for विमान 6) कमेग सम्भवमति 8) B मथारुच्या 10) Bom.रति sadds मम for it on the margin. 18) 'दारभ्य कुमार 26) PB om [इति] 1) राजहंसप्रदायिनि 37) 16) rom. मे, rom 598) दोध्या tor प्रयोध्या, Bom इति (this portion added on the margin), 39 ·*61 6 9 9 19 -III.557: Verse 3967 कुवलयमालाकया ३ पल्लीनपतिः कुमारस्य दक्षिणापर्य प्रचलतोऽनुगातुं प्रवृत्तः । ततः कुमारं तरुणतरयनलतागुल्मान्तरि-1 तमयगम्य भूमिपः सदनमागत्य माननीयान संमान्यापृच्छय प्रतिजन राज्यव्यवस्यां च कृत्वा दीनेभ्यो दान वितीर्यात्यन्तदुस्सहतद्विरहदहनदन्दह्यमानतनुना वारविलासिनीजनेन दीनवदनं विलोक्यमानो मताय नि.ससार। कुमारो ऽपि क्रमेणानेकगिरिसरिन्महाटवीमुल्ल याननेकनामाकरपुरेषु कौतुकानि प्रेक्षमाणो मकराकरतटस्थितां विजयापुरीमवाप । सुजातयः फुलीनाथ बिग्धमुग्धालिसेविताः । सदारामा यहिश्चान्तर्यत्र सन्ति पिराजिताः ॥ ३९० 6 [.... 1] पापीलटमणिमयागारविद्योतिताम्भसि ॥ ३९१ स्त्रीणां स्तनाधरेषु स्यात्करपीडनखण्डने । स्नेहहानिः प्रदीपेषु यदन्तन पुनर्जने ॥ ३९२ उनुशाः कुभिनः स्फूर्सदजातिसमाश्रिताः । माश्च यत्र विद्यन्ते भद्रजातिमनोहराः ॥ ३९३ नरा विरेजिरे यत्र द्विधा विक्रमशालिनः। द्विधा सुवर्णसश्री कलाकेलिप्रिया द्विधा । ३९४ यत्र जन्यमजन्यं च जनानां न कदाचन । अतस्तु मार्गणः कोऽपि न यारे न घ मन्दिरे ।। ३९५ ५६) ततः फुमारस्तदुत्तरदिग्विभागे चरणचमणाक्षम क्षणं विधम्य व्यचिन्तयदिति । 'पपा 12 सा निजयापुरी या साधुना निवेदिता, पर पुनः फेनोपायेनान फुवलयमाला द्रष्टव्या' इति विचिन्त्य पुामारः समुत्थाय नानाविधवर्णरतविन्यासोचचारकाञ्चनघटितपाकारयलयोपशोभमानविद्रुममयगो. 1-पुरकपाटसंपुटां पुरी स यात्कियद्भूभागं प्रजति स तायत्पयोहारिणीनामनेकशी पार्ताः शुश्रावेति ।। फयाचिदुक्तम् । एषा कुचलयमाला कुमारिकैच क्षयं यास्यति न च कोऽपि परिणेप्यति । अन्यया भणितम् । 'विधिना विवाहानिस्तस्या न विहिता, यतो नाम रूपयौवनविलाससौभाग्यगर्विता फुलरूप. 18 विभग्लावण्यसंपूर्णानपि नरनाथपुत्रानेच्छति ।' तथानेकदेशसमायातव्ययसायिनां विचित्रा मापा: 18 शृण्वन् विपणिश्रेणिमार्गे धणिजां विविधानुलापानाकर्णयन नागरयनिताधवल विमललोचनमालामिरम्या य॑मानः शिसपिडपतननिर्मितातपयारणशतसंकुलद्वारप्रदेशम् अनेकसेवालोकानयरतयातायातपाणिय- मनिगम रजएमरजनिठुरखुरक्षुण्णक्षोणितलं यन्दिवृन्दपव्यमाननृपगुणग्रामस्तुतिशतमुसरितदिगन्तरं धरिवार निवारणवारणसंचरणकपोलपालिविंगलदानजलजम्मालजटिलं विजयसेननरेभ्यरस्य राजाङ्गणमा- अगाम । तत्र ध राजलोकं सर्पमपि चिन्तापरं करतलन्यस्तमुखकमलं विलोक्य युमारेण कोऽपि राजपुरुष चिन्ताकारणं पृष्टः । तेनोक्तम् । 'भो महासत्य, नपा दुःखचिन्ता, किन्त्वव भूपतिपुत्र्या फुयलयमालया 24 पुरुषोपिण्या राजद्वारे एमे लिखित्वा गाथायाः पाद एफो ऽपलन्यितो ऽस्ति । यः कोऽप्येनां गायां संपूर्णा करोति स मां परिणयति न कश्चिदन्यततस्तां सयों ऽपि नृपतिलोका स्वस्वमत्यनुसारेण अचिन्तयनस्ति । फुमारेणोक्तम् । 'फीदृशः स पादः। तेनोक्तम् एप ईशा पथा "पंच वि पउमेश विमाणम्मि।" कुमारेण माणितम् । यदि तावदेनां गायां को ऽपि त्यति ततलसाः रितस्याः किममिशानम् । तेनोक्तम् । साचैव पुघलयमाला तदभिमानामिना । यत. पूर्वमेयेतया पादप्रय गाथाया. 30 पत्र लिसित्या गोलके निक्षिप्य तदुपरि राजमुद्रा पत्त्या कोसवेश्मनि निचिक्षिपे । पुमारेण 30 चिन्तितम् ! अहो, प्राटीभूता मायादित्यस्य माया।' (५७) अपान्तरे राजद्वारे जनस्य जलधिजलगम्भीर. फ्लकलो ऽभवत् । तत्र सर्पमपि लोकं प्रलयकालपत्सुग्घदयं यीश्य फुमारेण चिन्तितम् । 'क एपो ऽकाण्डोत्पातः' तत्सत्यमभूयस् 'शान्ति 83 पुर्पतां येतालोत्यानम्' इति यावत्यु मारो निरूपपति तापत्रययारणपारणः प्रोन्मूलितालानस्तम्मलेदि- सनिपिडनिगडः प्रोपन्मदुर्दम- संमुखमापातः । शिलोयय इस प्रो. सतः प्रालेपशैलपत् । कम्पाइमपि वेगेन यो लिगाय मतमा ॥ ३९६ 33 30 26 ": मी गु' 6) leares blank race शिविता And नशार', विरादिता । बारमी (ने" मपातपोनित गमिCleares blankarace between पिराyि and यार (standing for wrrot the tent) Oathese remen has come marginal glosses दस नाम A मरा मांगे पानामपि सनि गावीमा पसे गुगर मिनरे पीमि सेरेगन विचारारिता समिता I मगे भोगो नमो गाय । प्राणासर मेरिभेन नि ! सपनामा परम प पाना मला मारहरा रोष र सदन नागव । ANTोरोमाने chatी मारनामोन। Bre'नर'"एन 2020m. -हेनन् ) south ·3 9 12 12 रनममरिविरचिता [III. ६ 57: Vers0 397- - तादृशं कुपितं साक्षात्कृतान्तमिवायान्तं राजा कुवलयमालया समं विलोकितुं शिरोगृहमारोह। 1 फुमारस्य च पुरो गज सविध एवं वीक्ष्य नृपतिना समादेशितम् । 'भो भद्र, सत्वरमपसर यतस्त्वं यालः ।' इति नृपयचो निशम्य रोपारुणलोचनः फुमारः सहसा भूयसा तेजसा ज्वलन् जयपुर ३ वशीसत्य पशनयोः पदद्वयं दत्त्वा कुम्भस्थलमलंचकार । तत्रस्येन तेन पटितम् । 'कोसंविधम्मनंदणमूले दिक्खा तवं च काऊण । फयसंकेया जाया पंच यि पउमे विमाणम्मि ।' सदाकर्ण्य पूरितेयममुना 'समस्या' इति वदन्या कुवलयमालया मकरन्दगन्धलुभ्यागतालिमालारय-6 मुखरितासितकुसुमपरमाला फुमारस्य योग्या प्रेपिता । तेन च कण्ठकन्दले समारोपिता । रोमाञकव- चितेन नृपेणोक्तम् । 'यत्से कुवलयमाले, साधु साधु घृतम् ।' ताघचत्र पूरितायां समस्यायां राजलोकेन जयजयारावश्चके । अहो, मनुजोऽपि कोऽप्येप दिव्यप्रमायः। ततश्च, तदुपरि परितः सुरैरहश्यैः मुरपयतो मुमुचे प्रधूनवृष्टिः। असमगुणगणप्रमोदपूर्ण यति हि भाग्यभृतां किमूनमत्र ॥ ३९७ ५८) अथ पूर्वोदितो दृढयमराजप्रतिपासूनुर्मालपराजपुत्रो महेन्द्रकुमार सहसागस्य जयकुअर- फरिणो ऽन्तिके प्रोवाचेति । 'श्रीदृढयमनरेन्द्रनन्दन राशिघशमुक्ताफल कलाकुलगृह दानशाण्ड प्रणतजनवत्सल कुमार फुवलयचन्द्र, जय जय' इति । ततः कुमारः समुपलक्ष्य महेन्द्रकुमार ज्ये 15 सहोदरमिव मन्यमानः प्रीतिप्रमुदितमना जयकुसरगजवरस्वन्धमारोप्य पितुर्देव्याध फुरालं पमन्छ । 15 भवानपि फुशलशाली । अथ नृपस्तनागतः प्रोचे 'अहो, क्रियन्ति चित्राणि । पकं तावदसौ सुरूपसुभगः फुम्भी द्वितीयं वशीचके दिव्यसुमप्रकामपतनं व्योम्नस्तृतीयं तथा । 18 तुर्यं यत्पदपूरणं स्वदुहितुः प्रीतिः पुनः पञ्चमं पष्ठं श्रीदृढवर्मजो निखिलमयेतचमत्कारि मे ॥ ३९८ 18 यत्प्राप्यं तत्प्राप्तमेव वत्सया कुवलयमालया अस्य पुरुषसिंहस्य प्राप्त्या । पुगि, त्वया कृत्रिममेव पुरुष- पित्वं प्रकटीचशे । 'इयं परिणेष्यति' इति जैनवचनमपि तथ्यमासीत् । यत्स, त्वं फुसरं समर्पय गजराजारोहकाणाम् । वं च सीधमध्यमागच्छ ।' इत्याकर्ण्य कुमारो महेन्द्रकुमारेण कुमारेण सम मध्ये ॥ गत्या सिंहासनस्थं नृपं नत्वा यथोचितासने निपसाद । ततः पितुरादेशेन कुवलयमाला कुमार समेत हया दशा पश्यन्ती शुद्धान्तमध्ये गतयतीराशादिष्टम्। यत्स,कथ्यतां फर्थ भयानेकाकी कार्पटिकवेपधारी दूरदेशान्तरमायातः।' कुमारेण प्रोचे। 'देव एव जानाति । परमीय कर्मवरातः परिममन्नन समा-24 यातः। शोक्तम् । 'महेन्द्रफुमार, सैप दृढयमंतनुजो यस्यामागमनं त्वयारलाकं पार्थे पृष्टम् ।' ततः सविनयं महेन्द्रेण विज्ञप्तम् । 'देय, सत्यमेवैतत् ।' कुवलयचन्द्रेण यमापे । 'भवतः कुतः समागमः। 'महेन्द्रेणोकम् । 'देव, श्रूयताम् । तदा भवान् वाहकेलिप्रवृत्तः समुद्रकल्लोलवाजिनापजह्वे । पश्यतो राजलोकस्य समुत्पत्य नभस्तलम् । तुरङ्गमः क्षणे यादृश्यमार्गमुपागतः ॥ ३१९ ६५९) ततो नृपतिना सेवकलोकेन साकं त्वत्पृष्टतो ऽतिदूरं गतेनापि कापि भवतः प्रवृचिन 0 श्रुता । तनस्यपुरप्रदेशे तुरः पवनावर्तः पतितो मृतश्च । राजापि त्वद्वियोगेन पवनावर्तमृत्युतः । अत्यन्तं दुःखितः क्षिप्रं मूर्छितः पतितः क्षिती॥ ४०० अस्माभिः कदलीपरवातैराश्वासितो नृपः। विपाक कर्मणो जाननपि व्यलपदावत् ॥ ४०१ 'कुमार विक्रमाधार स्फाराकार गुणाकर अनायं मां परित्यज्य गतस्त्वं केन फर्मणा ॥ ४०२ एवं बहुधा विलपन मन्त्रिजनेन नृपतियोधित इति । यथा 'पूर्व सगरचक्रवर्तिनः पष्टिसहनमिताः पुत्रा ज्वलनममजातकोपविसर्पद्विपज्वलनज्वालावलीमिः क्षणमात्रेणापि भससाकृताः परं तेनापि 36'चेतसि शोकस्य नायकाशो ऽदायि । तनाथ, कुमारः केनापि देवेनापहृतो ऽस्ति, तस्यावश्यं प्रवृत्ति-36 रेष्यति । ततो देव, कातरत्वमुत्सृन्य सर्वथा धीरमार्गमयलम्बस्व' इति । ततो ध्यावृत्य तत्प्रतियोधितः क्षितिपतिः प्रासादमासदत् । प्रयासो यहिनादेव कुमार भवतो ऽभवत् । तदैव योगपद्येन सौख्यस्यापि वपुष्मताम् ॥ ४०३ स्वद्वियोगे महादुःखाजनन्यापि निरन्तरम् । गलनेनजले मिनिममे पशिलाखिला ॥ ४०४ स्वास्सहवियोगाग्निज्यलज्यालामयादिव । प्रपलायितुमिच्छन्ति प्राणा देवानुजीविनाम् ।। ४०५ 1) 'मिवाथान 2)comचTOPom.T- सौधा) PB OIL कुमारेण, B मध्य 28) दोनगरीजन- some lunes are skipped over astrsy by a omilar word, 27 30 30 33 33 39 39 - ·1 1 3 3 6 6 16 15 -IIT. FG1: Verse 413] कुवलयमालाकथा ३ *68 अनुभूतं न केनापि दुःखं देव त्वया सह । अकृतशानिय ज्ञात्या प्रतस्थे श्रीः शरीरिणाम् ॥ ४०६ तथा कथंचित्त्वदुःखादरोदीनगरीजनः । अपि स्तनन्यया येन स्तन्यपाने निरादयः ॥ ४०७ यं विना क्षणमात्रं न स्थीयते यालकैरपि ।आहारस्तत्यजे तैः स त्वद्वियोगातिदु:खितैः ॥ १०८ सारिकाशुकशिप्यारिपक्षिमि तिरज्झिता । वहुस्सहवियोगातेरपरेषां तु का कथा ॥ ४०९ सजीवमपि निर्जीव सचैतन्यमपि स्फुटम् । चैतन्यरहितं चके त्यद्वियोगः पुरीजनम् ॥ ४१० स प्रदेशो न कोऽप्यस्ति यत्र त्वं न गयेषितः । पुरुषैः पौगपाधीनैर्न लेमे किंवदन्त्यपि ॥ ४११' राजापि त्वद्वियोगेन जातः कान्त्या भृशं कशः। भीमग्रीष्मनियोगेन साकार इव वारिणा ॥ ४१२ ६६०) ततः कुमार, विधे काले कियस्यपि ध्यतीते प्रतीहार्यो विशप्तम् । 'यदेव, कीर एको भवदर्शनाभिलापी ।' राझोक्तम् । 'कथं फीरो ऽपि तत्प्रवृत्त्यभिशः ।' ततो राजादेशेन मतीहायर्या समं । शुकः क्षमापतिपदान्तिके समागत्य विशपयामास । 'देव अवधारय,कुमार कुवलयचन्द्रः फुशलशाली।' ततो नृपतिः कीरं निजतनूजमिव कोडमारोप्य जगाद । 'वत्स, कुमारनिर्विशेषदर्शनो भवान् । कुन त्वया दृष्टा, कियत्कालान्तरं कुमारस्य दृष्टस्य समजनिष्ट ।' ततः कीरेण तेन स्पष्टाक्षरं संदेशदारकेणेच 19 'हयापहारादारभ्य कुवलयमालालंकृतविजयापुरीगमनान्तस्तय वृत्तान्तो भूपस्य पुरोन्यवेदि ।' इत्याकर्ण्य महीपतिः परिलसद्रोमाञ्चवर्माश्चितः प्रोल्लासिप्रमदाधिमध्यपतितं सं मन्यमानस्ततः । प्रोचे हास्तिकराजकाश्वनिवहे प्रीतस्तथा नो यथा कीरोद्गीर्णतनूजफायकुशलश्रुत्या तया संप्रति ॥ ४१३ 18 ततो लब्धस्वादुसहकारादिफलाहारप्रसादः शुको गतो निजमेव निवासवनं राशा समादिष्टः, मां प्रति 18 च प्रोचे । 'महेन्द्र विजयापुरी प्रति संप्रति गन्तुमिच्छामि। ततो मया विशतम् । 'देव, ममैवादेश ददस्ख, न पुनस्तत्र मार्गवैषम्यतस्तत्रभवतां भवतां गमनं सांप्रतम् । ततो देवेन तप प्रवृत्तिनिमित्तमपर शराजपुत्रः समं प्रेपितस्य ममात्र प्रीष्मकालस्यैको मासखयो घर्षाकालस्य च समभवन् । पकदा विभुंस विजयसेनमेव प्रणम्य मया विक्षप्तम् । 'देव, नरेन्द्रदृढवर्मपुत्रः फुवलयचन्द्रो भयस्समीपमुपागतः कि घा न ।' ततोऽनेन स्वामिनादिष्टम् । 'सम्पर न जानीमः, पर महेन्द्र, तवाय तिष्ठतः कियनिर्दिनैर्य दि पुनः फुयलयचन्द्रो मिलति । ततो भूपवचो ऽङ्गोरुत्य त्रिकचतुप्फचत्वरदेयफुलमठमपारामविहारेपु २॥ भवतः शुद्धि गवेषयन्नई यात्स्थितस्तापदद्य दक्षिणलोचनेन कुरता पामेतरभुजेन च मयदर्शन सपेन्द्रियप्रीतिकारि समजायत ।' राहोक्तम् । 'सुन्दरमेतजातं यदा प्रातः कुमारफुयलयचन्द्रो भवता। सर्वथा धन्यानामुगरि वयमेव स्थिताः । अधुना यूयमावासं बजत, यथा देवशमाकार्य फुयलयमालायाः पाणिपीडनलमं निर्णय भवदन्ति के यामि' इति चंदनराधिपतिरुवस्यौ । बहः एमाणे महेन्द्रेण सर्म भूपतिसमर्पितनिकेतनमुपाजगाम । ततस्ती विहितमानभोजनी यावत्सुखासीनी तिष्ठतस्तावन्महाराज. 30 मेपिता राजप्रतिहारिका समागत्य जगाद । 'यहेयः स्वयं भवन्तमित्यादिशति, अध फुयलयमालाया: 30 पाणिग्रहणश्ते गणफेन लमगुद्धिर्विलोकिता, परं सर्वप्रहयलोपेताधापि न वर्तते, अतः कुमारेणात्यन्तो- त्सुफमनसा न भाव्यम् , सांप्रतं स्वमन्दिर इयाधैव क्रीडाप्नुखमनुभवतु फुमार' इति निवेद्य सा निर्ययो । 33 महेन्द्रेणोक्तम् । 'अद्यापि लो दूरतरम्, ततः श्रीदवर्ममहीपतेः पुरस्तवापागमप्रवृत्चिर्यिमप्तिकया 3 शाप्यते' इति भणित्या निप्फान्तो महेन्द्रः। ६१) ततथ फुमारो व्यचिन्तयदिति । 'यदि विपमं मार्गमुलक्ष्याधायातेन मया मुनिनियेदित गाथापूरमं चके, पर तथापि विधियशस्तस्याः संगमः । इयन्ति माग्यानि न मे सन्ति, परिमां परिणे.26 प्यामि । भूयोऽपि फेनोपायेन तदर्शनं भविष्यति । यदि लिया वेपं विरयस्य फन्यान्तःपुरे फयाचिद्धे. स्यया सह यामि, ततः सत्पुरुषचरितविसुर राजविरुद्धं च । यस्सोहण्डभुजमकाण्डे ऽतिशायिनी शकिव्यक्तिः स कर्य लोकनिन्ध महिलायेयमातनोति । मधया तस्याः सीजनय सदेत यितीर्य तामप-3 हत्य गच्छामि, तदपि कुलीनस्यानुचितम्' इति चिन्तयतस्तस्य पहिरागतो महेन्द्रो यमाण । 'अप मया त्यदिहायस्थानोदन्तः सों ऽपि तातस्य विज्ञापितो ऽस्ति । फुमार, तकिमस्यस्यचिचय लक्ष्यते भयान ।' धुमारेणोक्षम् । 'मुन्दरतरमाचरितमेतद्भवता । थयमेतावती भुषमागताः परं भूपतिनियां 13) rom.पुरी- 18.गो (म) मिटना,om.मोहीम मोप- 1) RPURE : मिनिममी. 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·1 15 4A 21. 264 रक्षामसरिविरचिता [III. FG1: Verse 414- तनुजां दास्यति न या, इत्यतो मे मनसि विषादः । महेन्द्रेणोकम् । 'त्यया यदनुभ्यातं वन्मिथ्या, कुल- शौर्यलावण्यनिरुपमरूपयौवनविमानकलाकलापेन न यतः कोऽपि तव समः पुमान् यस्येमा दास्यति । ३ अवो ऽमुप्यास्त्वमेव परिणेता ।' यावदित्यनल्पविकल्पोर्मिमालाकुलहदम्बुधि कुमारं स धीरपति 3 तापदागत्य चेटिकया विधप्तम् । यदद्य फुमार, मत्स्यामिन्या फुवलयमालपा स्वफरनलगुरिफता कुसुम- माला पितास्ति, एष कृत्रिमसुकर्णपूरः । ततः फुमारो ऽपि मुससंदोइमहोदधिमन्यनोगतं पीयूपमिय तय जमाह । ततः कुमारेण कर्णपूरानाले मियोत्कण्ठितामिव राजमालिफामेकां विलोक्य तस्या विज्ञान- 6 प्रशंसनेन सुचिरं स्थिरया सा भणिता । 'भद्रे, इदानीं घमागुरयमस्ताचलचूलावलम्वी ज्ञातस्तद्वयं साध्य विधि विदामः । त्वमपि गत्या तत्पुरः सर्यमपि सुन्दरं निवेदयेः, यतस्त्वमुचितमापणे स्वयमपि निपु. 9 णासि ।' तदनीरत्य सानियता । फुमारस्तु स्तसांध्यसवनः प्रावृतधीतसितयसनः समुच्चरितजिन- " नमस्कारचतुर्विशिकः समवसरणस्थं जगजीवयान्धयं श्रीनाभिसंभवमवन्दत । अथ महेन्द्रेण समं निद्रासुसमनुभूय शयनीयादुत्तस्थे। ततश्च पूर्वपर्यतमस्तकमहर्पतिरारुपेह । भयो एका महिला मध्यम यया भोगवत्यमिधेयया वृद्धयानुचर्यया समं तमागमत् । सा वृद्धा किंचिदग्रतो भूत्या तं व्यनिमपत् 112 'कुमार कुवलयचन्द्र, कुवलपमालाया एप जननी । ततः फुमारेण ससंम्रममासनदानप्रतिपत्याभि- नन्दिता । ततःसा वृद्धा योपित्तया प्रतिपत्या रञ्जिताभ्यधादिति 'यरस कुमार, तव परपीडामिनस्य 1पुरः किंचिनिवेद्यते, भाकर्ण्यताम् । ६६२) अस्त्यमुप्यामेव विजयापुर्यो विजयसेनो नामाय नवरः । इयमेव तस्य सहचरी रूपेणो. पहसितत्रिदशयुवती भानुमती महादेवी । न चास्याः संततिः। ततोऽस्या निरपत्यायाः संजातमहा. 18दुःखाया अनेकदैवतायधनेरनन्तर्मनोरथशतैः स्वादएकुवलयमालानुसारेण कुवलयमालाभिधानासामा-18 न्यगुणकलावनी फनी समजनि । सा च मया प्रतिपश्चन्द्रलेसेच पृद्धिमानीता यौवनश्रियमाविधाय। 'फमप्यमिलपति । यथितचेतसाचभूतां 21 देश्यहानी विद्याधरः श्रमणः समायाता' इत्याकर्ण्य नरेश्वरः कुवलयमालया समं सपरिच्छदः समागत्य तस्मै मुनये नमश्चके। उचप्रदत्तधर्मलाभाशीर्वादः सकलमपि संसारस्वरूपमनित्यतादिकं देशनाद्वारेण प्रकटीचकार । तनिशम्य 24 प्रणिपत्य च भूपतिः पप्रच्छ। भगवन् , मम दुहिता कुवलयमाला कथमेपा परिणेतव्या, केन चा, कस्मिन् वा कालान्तरे, यदियं पुरुपद्वेपिणी। ततः स भगवान् शानातिशयेन फौशाम्भ्यां पूर्वमवकृतमायादित्यमाया- नोशमननयमालालम निwिer गलयचन्द्रपाणि-27 '..: ...:! :- जयकुखराधिपं सहविरहतप्तया 80 कुसुमशरजर्जरिताझ्या पचनागोवरा नवमीमवस्यामनुभवन्त्या भवदन्तिके देध्या समं प्रेषितास्मि ।' 30 कुमारेणोक्तम्। 'समादिश किं कृत्यम्' इति । तयोक्तम् । यदि कुमार, मां पृच्छसि वदतिकान्तः सर्वोऽपि वाचामवसरः । यदि पुनयूयं नृप वनोद्यानमागच्छथ तदा केनवोपायेन भवदर्शनपाथसा थालिकायाः कुरलयमालायाः क्षणमेकं विरहतापोपशान्तियेत।' महेन्द्रेणोकम्।'कोऽय दोपो,मयस्वयम् एवममि.33 धाय भोगवती भानुमत्यासमं निर्गतवती। ततः कुमारो महेन्द्रेण समं नृपाक्रीडफोर्ड विवचार । महेन्द्रेणो. कम् । 'यथा मजुमजीररयः श्रूयते तथा मन्ये ऽभिनयमदनमहाज्वरविनाशमूलिका कुवलयमाला समा. 36 गतव मन्यते । कुमारेण भणितम् । 'न सन्दीयन्ति भाग्यानि ।' महेन्देण निगदितम् । 'कुमार, धीरोइ भव।' ततः क्षणान्तरेण कुमारेण पहललतान्तरितेन सखीनां मध्यगतां ईसीनामिव राजमरालिकां तार- काणामिव मृगाकरेखामप्सरसामिव रम्भां कुवलयमालामायान्तीमालोक्य भणितम् । 'सर्घथैव धन्यो विधियनेया त्रिभुवनजनाश्चर्यदायिनी विधे' तथोक्तम् । 'विधे यदि त्वं तुष्टो ऽसि तद्द्व तथा कुरु । तं नये येन पश्यामि स च पश्यतु मामिह ॥ ४१४ ६३) इति निशम्य फुमारेणोकम् । 'महेन्द्र, अग्रतो भूत्वा चेष्टितमस्या निरीक्षे इत्यभिधाय "कुमारो लतागृहं प्रविवेश । महेन्द्रस्तु क्रीडार्थमितस्ततो ऽनमत् । [इतः] भोगवत्योदितम् । 'यत्से,48 5) मनोगतपीयूष 5) कानाले, r bas blank space for ना 20) परमेषा पुरुषदेषिणी । ततः स भगवान्- thos between print and 17: ut loses a few hoes because the copyist's eye has wandered a few lines ahead where the same word occurs. 26) कालांतरेण 3) क्षणांतरे 40) पुष्टो. 49) Paon. [इत:] ..... 33 39 ·*65 -IIT, S65 : Verse 415] कुवलयमालाकथा ३ 1 विपादपरवशं मानसं मा कुरु । स युवार समागत पय विभाव्यते यथा शङ्गचक्राङ्किता चरणप्रतिकृतिः।। ततस्तदादेशवचनान्ते सर्या अपि चेटिकास्तद्वीसाय प्रसत्रुः, परं कुत्रापि तामिर्न दृष्टः । मोगवत्या मणि- उत्तम् । 'स्वयं गत्वाहं विलोकयिष्ये, त्वया पुनरत्र स्थातव्यम्' इति वदन्ती भोगवती गता। कुवलयमालया 3 चिन्तितम् । एतत्सर्वमपि कपटं मन्ये यत्तेन यूनानोद्याने सङ्केतः प्रदत्तः । अन्यस्य कस्यचिदयं चरण- प्रतिबिम्बः । स युवा देवानामपि दुर्लमो मया कथं प्राप्यः । यावता कालेन तातो मां परिणायिष्यति तावन्तं को जीविष्यति, सांप्रतं तत्करोमि यथा दुःसानां भाजनं न भवामि' इति विचिन्त्य कुवलयमाला पाशरचनायकं लवलीलतागृहं प्रति चलिता यत्र कुमारः स्वयमेवास्ते । तेन च सा समागच्छन्ती चीक्षिता । ततः क्षण कुमारो लजित इव भीत इव विलक्ष इय जीवित इव सर्वथैवानारयेयमवस्यान्त- श्रमयाप | सा च ते समीक्ष्य 'एकाकिनी' इति भीता, स एवायम्' इति प्रमुदिता, 'स्वयमागता' 9 इति लजिता, मया पूर्वमेष वृतः' इति विश्वस्ता चतुर्दिक्षु प्रेषिततरलतरतारकदृष्टिः ससाध्यसा सस्तम्मा सविसया सस्वेदा सरोमाञ्चा समभवत् । तदा तयोः परस्परं निरीक्षणेनापि तस्सुसमजायत यत्कवि- वाचामप्यगोचरम् , दिव्यशानिभिरप्यनुपलक्ष्यम् । ततः कुमारेण साहसमयलम्म्य धीरत्वमनीरत्त्य 12 कामशास्त्रोपदेशं स्मृत्वा समुत्सृज्य लजां परित्यज्य साध्यस 'सुन्दरि, भवत्यै स्वागतम्' इति पदता प्रसारितोभयभुजादण्डेनांसस्थलयोः कुवलयमाला जगृहे । ततः सा प्रोवाच । 'कुमार, मां मुञ्च मुच 15 सर्वथा न कार्यमनेन जनेन ।' कुमारः प्रोवाच । 'सुतनु, प्रसीद मा फुप्यस्व त्वदर्थमेवाहमेतायतीं। भुषमायातः, परमेतदपि त्वं न जानासि ।' तयोक्तम् । जानामि यद्यान पृथिवीमण्डलदर्शनकौतुफी।' कुमारेण प्रोचे । 'एवं मा चादीः, किं तत्मरसि न सुतनो, मायादित्यस्य जन्मनि भवत्योकं यन्मम मचता 18दातव्यं योधिरतम्' [इति] स्मृत्वा तन्मुनिवचसा पासो ऽहं लोभदेवजीयस्त्वाम् । मुग्धे, युध्यस्व ततो 18 मम चाचा मोहमुत्सृज्य' कुमारो पापदिदं जल्पन्नस्ति तायद्भोगवती समागत्य प्रोचे । 'यत्ते, बहुलारया कन्यान्तःपुररक्षक इति यदन्नस्ति यद् गजा कथयति पदध फुयलयमाला दृढमस्वस्थ शरीरा कान- समान्तःपरिभ्रमन्ती त्वया त्वरितमेवैषा समानेया ।' ततः सा सकलकफुम्मण्डलदसतरललोचना कथमपि चलितुमारेमे । कुमारः प्रोगच । 'उक्लेन बहुना किंधा किं कृतैः शपथैर्धनैः । वदामि सत्यमेतत्त्वमेव मम जीवितम् ॥ ४१५ ६६४) फुवलयमालापि 'महामसादः' इति बदन्ती लयलीलताहतो निसृता । कधुकी जगाद ।। 'यत्से, भवतीयतीमत्र घेलां फथं स्थिता, फेनानाकारिता, अन तप बनान्तश्चिरं स्थातुं नो युकं सत्वरं स्वममतो भव' इति । ततः सा तद्वचा कर्कशमाकर्ण्य तेन फकिना सा पघि गच्छन्ती चिन्तयति स्म । भ'अहो, अस्य फुमारस्य प्रतिपयत्सलता, महो, मस्य सत्यप्रतिशता, अहो, उपफारिता, यदेप शिरीप- फुसुमगात्रो ऽपि चरणचायेव पथि क्षुनृपाघवगपाय्य प्रीत्या दूरस्थामपि मा प्रष्टुं योधयितुमिहागतः । भूयो ऽपि कदर संगसते' इति ध्यायन्ती कन्या कन्यान्तःपुरमाययो । फुमारस्तु तस्याः मेमफोपपिगुनं 30 वचनं सरकस्मिन् पादपे कुसुमावषयं विरचपन्तं महेन्द्र निरीक्ष्य जगाव । 'चपस्य, समेहि यथावासं 30 मजायः । यद् एव्यं वदृष्टमेच। ततो द्वावपि निकेतनमाजग्मतुः तत्र च महापगप्रेषितेन पारवनिताजनेन मान कारिती । ततः तमोजनी यावदासनस्यौ तिष्ठतस्तापदेकया कामिन्या समागत्य फुमारस्य फरे 33 ताम्यूलमदायि । फुमारेणोक्तम् । 'केनेदं प्रेपितम्' । तयोदितम् । 'केनापि जनेन' इति । एवं सा 33 फवाधिझोज्य पदाचिचाम्बूलं कदाचिस्पषच्ठेचं कदाचिदालेरयं परमपि नेहरसविशेषपोपकं फुमारस्य पोग्य प्रतिदिनं प्रेषयसि।एच तयोनिजराज्य य मुखेन तिष्ठतोः कियन्तः पुण्यभासुरा यासरायसीयुः। ६५) भय हेमन्ते भूमिभूदा निमिचमिदमामार्य पुत्र्याः पाणिग्रहणला पृष्टम् । तेन साण्यपि 36 ज्योतिशामाण्यवलोक्य प्रोचे । 'फाल्गुनसितपशम्या युधे स्वातिनक्षत्रे पामिन्याप्रयमे यामे प्यतीते मपान गतदोषमुपयामलममस्तीत्यरधार्यतां देयेन।' राशापि तया' इत्पनीरत्य कुमारम्यान प्रापितम् । 39 'कुमार यत्स, मद्विशानसत्यसाहसप्राम्भवमेहपक्ष्यायाः फुयलयमालापा रियोगधिराप भयतो" ऽसाभिः पतः । मतः सांप्रतममुन्यां पञ्चम्यां कुमारोऽमुप्या येदिकामभ्यमध्यामीनाया. पानिप्रदर्ण करोतु ।' फुमारेपोक्तम् । 'यदादिशति देवस्ततया इति । ततः फुवलयमाला पागिमहपाकर्णनलेर- यदनाम्युजा प्रमोदमरमासुरा सहिरोमोगमसंगमा चिरसंचितपूर्यमाणमनोरथपया न देहे न गेहेन मानेन . परपरिणी 10) Borkloreसरा Bynon In), म. तोमर 12) अन्यम्मी 50) Fem.पी शनि or मन्न. inca, Atart. 300 दीक्षा 36 11 rom treet 9 ·*66 6 . रतमभत्रिविरचिता [III. 865: Verse 416- निभुवने ऽपि माति स । तत्र राजकुले विवाहभोजनार्थे धान्यान्यानीयन्ते । फ्रियन्ते विविधानि ! पक्कान्नानि । विरच्यन्ते सर्वत्र मण्डपमञ्चप्रपञ्चाः । रच्यन्ते वेदिफाः । प्रेप्यन्ते लेखवाहाः सर्वेषां ऽ स्वजनपजन्यानाम् । निमन्यते सर्वत्र यन्धुवर्गः । भूप्यन्ते भवनानि । घट्यन्ते नानाविधान्यामरणानि । शोध्यन्ते नगरीरथ्याः। (६६) एवं वियाहारम्भरुत्यप्रवृत्स्य जनस्य निधिलाभक्षण इव सौभाग्यनिर्मित इयोपयमदिवसः 6 समागमत् । तस्मिन् दिने ऽविद्धमौक्तिकचारुचतुष्कस्थापितप्रामुखासने निवेक्ष्य कुमारं फुलवृद्धा मङ्गल- स्नानमकारयत् । ततः स गोशीपचन्दनविलिताङ्गा प्रावृतकारकश्वेतसदृशयसनः सिद्धार्थगोरोचनातिलकः फण्ठावलम्बितसुरभिकुसुमदामा महेन्द्रेण राजलोफेन चानुगम्यमानो जपकुलरकुलराविरुद्धः प्रौढजना- न्वितो दक्षिणकरकमलापद्धकौतुकमदनफलः स्तुतिवातस्तूयमानगुणग्रामः प्रचुरमृदगशङ्गपणववेणु- २ वीणास्वरमुखरितदिक्चकवालो धृतसितातपनः पुरा प्रवर्तमानप्रेक्षणक्षणः क्षणेनोद्वादमण्डपमलंचकार । ततश्च स प्रावृतसितचीवराया माङ्गल्याभरणभूषिताया कुबलयमालाया लग्नवेलायां द्विजवरेणोपढौकितं 13करं करेण जग्राह । ततो ऽविधया गीतं गातुं प्रवृत्ताः । वादितानि सूर्याणि । निःस्वानस्वनाः प्रसवः।12 पूरिताः शड्डाः । आहता झलयः । वेदोचारपरायणा द्विजन्मानो मङ्गलपाठकाः पठन्ति । जयजयारवपरो लोकश्च । ततः प्रवर्तितं मङ्गलचतुष्टयम् । ततो निर्वृत्ते पाणिग्रहणमहोत्सवे पूजिते गुरजने कृते समस्त. 16करणीये स्वस्थाने समेत्य विविधरनविद्रुमनिर्मिततलिने गङ्गापुलिन इव राजहंसयुगलं कृतमलोपचारं 15 तन्मिथुनमुपविष्टं दृष्ट्वा परिवारः सखीजनश्च मन्दं मन्दं निस्ससार । तत्रस्थस्य तस्य निद्रासुखमनुभवतः क्षणदा क्षणमिय क्षयमियाय । ततः प्रामातिकतूर्यस्वप्रतियोधितः फुमारः रुतदेवाधिदेवनमस्रतिनित्य- 18कृत्यमकरोत् । तत्रान्यदा कुमारो हिमगिरिशिखरसमानं स्वसौधमारा दक्षिणपक्षप्राकारप्रत्यासनं रत्ना-1B कर निरीक्ष्य क्षणं व्यावयन् मानाक्षरविन्दुच्युतकप्रश्नोतरक्रियागुप्तककाव्यकथाविनोदैश्च कुवलय- मालया समं प्रीतिपरस्तस्यौ। अत्रान्तरे कुवलयमालया विज्ञप्तम् । 'देव, त्यया महत्तान्तः कथं परिझातः।' 2 ततः कुमारेण सविस्तरमयोध्यातो हयापहाराचं मुनिनिवेदितचण्डसोममानभटमायादित्यलोभदेवमोह-21 दनपञ्चजनपूर्वभवगाथापूरणपरिणयनपर्यन्तं सर्पमपि प्रोचे । प्रिये, ऐहिकसुखमूलं विवाहकर्म वृत्तम् । संप्रति पारत्रिकसौख्यप्रदं सम्यक्त्यमाद्रियस्व । यतः, चिन्तामणिः श्रितः प्राणिस्वान्तचिन्तितमात्रदः। सम्यक्त्वं सर्वजन्तूनां चिन्तातीतार्थदं पुनः॥४१६4 तावदेव तमस्तोमा समस्तो ऽपि विजृम्भते । थायरसम्यक्त्यतिग्मांशुरुदेति न हदम्बरे ॥ ४१७ सर्टिष्टिहीनो ऽपि यः सम्यक्त्वधिलोचनः । श्रुतिविश्रान्तनेत्रो ऽपि सो ऽन्यो यस्तद्विवर्जितः ॥ ४१८ यदि ते स्मृतिमेति सांप्रत दयिते पूर्वभवः स्वचेतसि । तद्वक्ष्यमिदं जिनेशितुर्वचनं नितिशर्मदं श्रय ॥ ४१९ श्रुत्येति तस्य वचनं किल सा जगाद नाथ त्वमेव शरणं मुगुरुस्त्वमेव । देय त्ययाखिलपुरातनजन्मजल्पात् सम्यक्त्वभाजनमहं पिहिता यदद्य ॥ ४२० इत्याचार्यधीपरमानन्दरिशिष्यश्रीरत्नप्रभसूरिविरचिते श्रीकुचलयमालाकथासंक्षेपे श्रीप्रधुमसूरिशोधिते कुवलयचन्द्रकुमारवनपरिभ्रमणविजयापुरीगमनजयकुअरहस्तिवशीकरणसमस्यापूरण- कुवलयमालापरिणयनसम्यक्त्वोपदेशप्रभृतिवर्णनस्तृतीयः मतावः॥३॥ 24 27 21 30 30 33 33 36 [अथ चतुर्थः प्रस्तावः ] ६१) अथ श्रीदवर्मणो नृपतेलेसवाहः प्रतीहारनिवेदितः प्रविश्य कुमार प्रणिपत्य लेख पुरो36 विमुच्य विशपयामासेति । 'देव, श्रीतातपादा भवन्तमाकारयन्ति । ततः कुमारः पूर्व लेख प्रणम्योन्मुख च स्वयं वाचयामास । 'स्वस्त्ययोध्यापुरीतो महाराजाधिराजश्रीदृढवर्मदेषो विजयापुर्यों पुत्रं दीर्घायुषं 39 फुघलयचन्द्रकुमारं महेन्द्रसमन्वितं साअसं गाढमालिङ्गय समादिशति, यथा 'अत्र तावत्तव दुःसहविर- 39 3) रच्यवे वेदिका ?) स स विलिपांग 9) स्तुतिइन Il) भूषिताया वेदिकामध्यमध्यासीनाया. कुवलय । 14) निवृत्ते 15 "om. सस्थाने समेत्य 16) ! om. निद्रामुलमनुभवत ) Finter क्षणदा प्रणभिव. 18) दक्षिणपक्षे 38) Bom. पुर्व ·3 9 9 12 12 16 15 18 -IV. 14 : Verse 15] कुवलयमालाकथा ४ 1 हेण मम जलयहिक्षिप्तमत्स्यस्येव क्षणमात्रमपि न सुखावकाशा, तथा तवमातुःपुरीजनस्य च । अतस्त्वया । त्यरितमागत्य निजदर्शनपाथसापाथोदेनेच पादपोवियोगततोऽहं निर्वाप्यः' इति । कुमारेण जगदे। 'प्रिये, भलाकमेप गुरुनियोगस्तत् कि फर्तव्यम् ।' तथोक्तम् । 'यत्तुभ्यं रोचते तदाचरणीयमेय । ततः कुमार: समुत्थाय महेन्द्रेण साकं श्रीविजयसेन मिति विज्ञपयामास । 'देव, ममायातस्य पहयो दिवसा अभवन, उत्कण्टितौ च पितरौ, अतः प्रसाद विधाय मां प्रैपयत । ततो नृपतिना विसृष्टः सांवत्सरेण निवेदित मुहूर्त कुमारः छतमागल्यविधिर्वहतासिकादत्तागपादो निर्मितजिननमस्कृतिर्जयकुसरं गजमारुहानेकसे-6 वकलोकपरिकलितो महेन्द्रेण सह प्रमुदितचित्ता पुरीतो निर्गत्य वायभुवि प्रस्थानमङ्गलं विदधे । ६२) साप्यथो मातरं नत्वा तत्यालोकनयद्धपी। पूर्णा हर्पविपादाभ्यां प्रोवाच नृपतेः सुता ॥१॥ देहच्छायेव देहेन पत्या यास्याम्यहं सह । मावस्त्वदंहिसेवाया वियोगस्तु सुद्धासहः ॥२॥ मद्रोपिता लता मातर्विना जलनिपेचनम् । पाण्डिमानमुपेप्यन्ति यथा प्रोपितयोपितः ॥ ३॥ मातर्मदीयविरहे फलापकलितः किल । कलापी तालसुभगं केनायं नर्तयिष्यते ॥ ४ ॥ जानन्युवाच किं यत्ते घरसे खेदं स्वचेतसि । नरेश्वरसुता यत्त्वं दृढयर्मसुतमिया ॥ ५ ॥ तत्पुत्रिमा स्थाः खेदं हर्पस्याने ऽस्य का क्षणः । स्वर्धनीमानसंप्राप्ती को हि पड़े निमजति ॥ ६ ॥ इत्युक्त्वा तनुजां फोदं स्वमारोप्य सवाप्पडक् । चुम्वित्वा च शिरोदेशे जनन्येवमशिक्षयत् ॥७॥ वत्से चेत्त्वं गुणश्रेणिमीहसे स्वस्य सदा । तद्भर्तमन्दिरमाता भूयाः प्रियमसंशयम् ॥ ८॥ फार्य श्यभूमभृतिषु गौरयाहेपु गौरयम् । त्ययानुकूलया भाव्यं सपत्नीप्वपि संततम् ॥९॥ तद्पत्यानि दृयानि निजानीयाचितेषु च । कृपा कार्या न तु कापि गर्यः सर्वप्रतीपकः ॥ १० ॥ भुक्ते भर्तरि भोक्तव्यं स्वप्यं च शयिते सति । नीचैलौंचनया स्थेयं नीरगीस्थगितास्यया ॥ ११ ॥ 18 दुःखिते दुसिता पत्या मुखिते मुखिता मधेः । कोपवत्यपि मा फोपं विदधीथाः कदाचन ॥ १२ ॥ कदापि पतिपादारविन्दद्वयविलोकनम् । न हेयं सर्वदा सर्वसतीमार्गो ऽयमद्भुतः ॥ १३ ॥ ६३) इति शिक्षा शिरसि चारोप्य पितरौ प्रणम्य परिजनमभिपृच्छय कुचलयमाला ततः फुमारान्ति-21 फमागता । ततोऽन्यदिने कुमारः फुवलयमालया समं प्रचलितः सन् जातानुकूलपवनः श्रुतवामखरस्वरः सव्यसमुत्तीर्णकवर्णशुनका सर्वत्र समुन्धारेतचारुपचनो व्यचिन्तयदिति । 'भगवति प्रवचनदेवते, यदि 24तातं निरामयं पश्यामि पज्यं च प्राप्नोमि परिवर्धते सम्पपत्वं [तदा] कुघलयमालया समं प्रव्रज्यामा-24 श्रयामि, तदिव्यशानेन परिज्ञाय तादृशमुत्तमं शकुनं देहि, येन मे निर्वृतिः स्यात् ।' इति यावञ्चिन्तय. नस्ति तावत्पुरस्तस्य मणिकनकनिर्मित प्रलम्बितमुक्तावचूलमातपनं केनाप्युपनीय विशतम् । 'देव, अस्य भूपस्य जयन्तीपुरीपतिज्येष्ठो भ्राता जयन्तानिधो वसुधाधवः । तेन त्यद्धेतवे देवताकृताधिष्ठानं छत्ररत्नेश प्रेषितम् ' इति । फुमारेण चिन्तितम् ! 'अहो, प्रवचनदेव्याः प्रभावः, येन प्रथममैव प्रधान शकुनम्' इति ध्यात्या तथ स्वीकृत्य फुमारो राशा पौरजनेन चानुगम्यमानो महता सैन्येन परिघृतः फियती भुवं परि- 30 गतः मोवाच । 'महाराज, व्यावृत्य धवलगृहमलेक्रियताम् । पौरजनाश्च निवर्तध्वम् , यतो दूरे भवति 30 विजयापुरी। ततस्तेषु व्यावृचेषु कुमारः सपरीयारो गच्छन् कतिपयैरपि प्रयाणकै सहाशैलसमीप संमाय। अत्रान्तरे केनाप्यागस्य विशप्तम्। 'नाथ, अब सरस्तीरे देवायतने महामुनिरेको ऽस्ति'। इत्याकण्यं कुमार 33 कुवलयमालया समंवर गत्वा मुनि नत्वा सविनयं जगाद । भगवन्, भवन्तः स्वीकृतनववता इव विमाव- 33 यामस्तप को हेतुः। ततो मुनिमतल्लिका निवेदितुमारेमे । समस्ति लाटदेशान्तः पारापुर्या नरेश्वरः । सिंहः प्राज्यतमस्थामा भानुनामास्ति तत्सुतः ॥ १४ ॥ चित्रकर्मप्रियः प्रायः सोऽहं क्रीडनकौतुकी । अन्यदा तत्पुरीबाघोद्यानभूमिमुपागतः ॥ १५ ॥ ४) तत्र च विचरता मया फलाचार्य एको दृष्टः। तेनोक्तम्। 'कुमार,चिनपटममुमल्लिखित निरीक्ष्य निवेद्यतां यदयं रम्यो न या' इति । ततस्तदालोफनेन मया चिन्तितम् । तत्किमपि पृथिव्यां नास्ति यवन 39न लिखितमस्ति' इति विस्मयस्मेरमानसं मा निरीक्ष्य तेनोकम् । 'कुमार, मपान सकलमपि संसार-50 विस्तारस्वरूपं चित्रितमस्ति, यन्मनुष्यजन्मनि यत्तिर्यग्भवे यनरके यत्रिदिवे विविध दुःसं सुखं चानुभूतं तत्समप्यस्ति, मात्र तायन्मोक्षोऽपि, यत्र न जरा न मृत्युन घ्याधिन चाधिः। एवं फुमार, तेन निवेदिते 21 B0 36 2100.रति. 5) सतप्रसाद tor मत प्रसाद 16) मदिरं माप्ता 24) Pomप, 2m [तदा)25) - निधि 2013फियंती 33) addssनि (on the margin) after इव ·*68 3 9 15 रतप्रमरियिरचिता [IV.§ 4 Verse 16- 1 तसिस्तादृशे संसारचमचिनपटे प्रत्यक्षीकृते मया चिन्तितम् । 'अहो, कष्ट संसारवास | दुर्गमो मोक्ष । मार्ग अत्यन्तदु खिता प्राणिन । विषमा फर्मगति । स्नेहनिविडनिगडसदानितो मूढजन । अशुचिमय' काय । विषमिव विषयसुखम् । साक्षादेवैध जीवसायों महासागरनिमन्न ।' इति चिन्तयता मया भणितम् । 'अहो, त्वयाय यदि चित्रपटो लिखितस्ततो न मनुष्यस्त्वम्, अनेन दिव्यचित्रपटप्रकारेण किमपि कारणान्तरं चिन्तयत् त्वं देवो देवलोकत समागत ।' इति च यदत्ता मया तस्यैकलिन पाये 5ऽपर चित्रपट दृष्ट्वा प्रोक्तम्। 'अहो उपाध्याय, पुनरेव तत ससारचतो व्यतिरिरश्चित्रपटोऽयम्, ततो 6 ममायमपि प्रत्यक्षीक्रियताम् । इदमाकर्ण्य फलाचार्येण भणितम् । 'पुमार, मयैव लिखितमेतद्वयोर्य मिजोरित विभर साप पदपतु भवान् । एषा चम्पापुरीति लिखिता । अत्रैप महाराजो महारथ । अत्र च धनी धनमित्रो नाम पणिम् । तस्य भार्या देवीति । तयोस्तनुजी द्वौ धनमिनकुलमित्री । वजन्मानन्तर तदात्वमेव पिता पञ्चत्वमुपागत । साँऽप्यों निधनमियाय । ततस्तो माना कण्न धुद्धिमानीतौ यौवन मवापतु । जनन्या निगदितम् । भवन्ती व्यवसाय फुरुताम् । ततस्ती वाणिज्यकृषिपरमन्दिरकर्मकर 1वृत्तिप्रतिगृहमार्थनारताफरसमुष्टवनरोहणपर्वतारोहणानवरतसानिखननधातुपाद्यूतक्रीडनस्वामिसे 13 वाप्रवृत्तिविवरयक्षिणीसमाराधनगुरूपदिष्टमन्त्रसाधनप्रभृतिमि प्रकारैर्धनोपार्जनाथ तान्यत , परवराटि काया अपि नोत्पत्ति । ५) ततो ऽतीयदु खितौ ताविति सकल्पपरी बभूवतु । 'धिर धिए जीवितमस्माकम् । य को 15 ऽप्युपाय प्रारम्यते स सर्वोऽपि पूर्वकतदुष्फतवशेन वालुकापिण्डकलनमिव खलप्रीतिप्राग्भार इवास लिकतजलसघात इव समीरप्रेरितजीमूतपद्धतिरिव विल्यमायाति । कथमनेन देवेनावामेवाभाग्यभाजन 18 विहिती। इदमपि देव सर्वेषामन्यन्येपामनवमम् , परमावयोरयममेव । तावत्सर्वथैवालममुना जीवितेन 18 सर्वथा दुखनिकरमदिरेण । अथ कस्मिंश्चिदुश्चशिलोरायशिखरमारामान मुञ्चाय' इत्यालोच्य तो तरिछखरमारहाय प्रोचतु । 'भो पर्वत, तव शिखरपतनसाहसेनापामग्रेतनभवे दारिद्मदु खमाजन न भवाय ।' इत्युदित्या तौ युगपदेव यायदात्मान मुञ्चतस्तायत्तयो 'मा साहस मा साहस' इति ध्वनि 21 श्रयणाध्वनि पपात । त निशम्य ताभ्या सर्वतो दिश पश्यन्या साधु कायोत्सर्गस्थित निरीक्ष्य भक्त्या प्रणिपत्य प्रोचे । 'परमेश्वर मुनीश्वर, भवताचा मृत्युत कथं निपेधितौ ।' मुनिनापि तत प्रोक्तम् । 24"युक्यो किं घेराग्यकारणम् । ताभ्यामुकम् । भगवन् , आवयोर्दरिद्रतेच वैराग्यहेतुर्नान्यत् ।' साधुना 24 प्यम्यधायि । 'मी पण्याजीयो, भवन्तौ निवेदं कृत्वा मा माणत्याग तनुताम् ।' ताभ्यामुदितम् । 'भो यतीश, कथय कथ जन्मान्तरेऽपि न दारिय पुनराययो ।' भगवता भणितम् । 'यदि भवन्ती दीक्षाम श्रीकृत्य तप समाचरतस्तदेवविध खमाजन भूयो ऽपि न भवत । ताभ्यामुक्तम् । एव प्रसाद मिय 31 ताम् । ततस्तेन मुनिना जैनविधिना फुमार, तयो प्रवज्या दत्ता । इमी तो प्रव्रजितौ मया चित्रपटे लिखितौ। ततस्तो दुश्चरित तपस्तत्वा समाधिना मृत्या देवभवमुपाजग्मतु । तयो पुनरेक आयुषि क्षय 50 मीयुपि स्वगंतश्युत्या पारापुर्या सिंहभूपते सुतो भानुनामा सजात । स चामोद्याने त्यम् । य पुन द्वितीयो यणि जीव स चाहम् । इम चित्रपट समालिख्य भवत प्रतियोधार्यमिहागत । ताबद्धो भानु कुमार, प्रतिवुध्यस्य मा मुह , भीम एपभवाम्बुधि, तरला कमला, हस्तप्राप्या विपत्तय , दुः सह दारिद्यम्' सदमाफर्य ऊहापोह फुर्याण सहसैव मूच्छितो भानुकुमार स्मृता जाति । परिजनन वयस्यैश्च शीतल 33 जलकदलीदलपवनादिमि समाश्यासित । तत सजातस्वस्थचेतसा मानुनानुभूत पूर्ववृत्त विलोक्य भणितम्। 'सर्वथा व गुरुनाथ त्वमेव शरण मम । येन त्वयाधुना जैनाध्यनि प्रीत्यासि रोपित ॥१६॥ ६६) एव धदस्तचरणाश्रूवापरायण क्षणमेफ यारदम तायदुपाध्याय पताकाराजिराजिते विविधासपतरतनिर्मिते विमाने मणिपुण्डरगरस्यल्समुच्छलदतुच्छदेहदीत्या दश दिश प्रकाशयन्त ३ एरमुकुटविराजमान विमानसस्थितमा मान प्रकटीरत्य जगाद । 'मो भानुकुमार, दृष्टस्त्वयैप ससार-33 महीचा विस्तारः। ततो मया तन्निरीक्षणसजातवैराग्येण स्मृतपूर्षभवेन देवस्य पुरस्तत्क्षणमेवाभर णानि यिमुष्य स्वयं यिनिर्मितोत्तमानपञ्चमुष्टिकलोचस्तद्देवार्पितरजोहरणमुखयत्रिकाप्रतिमहायुपधिर 30 36 36 6) पुनरेतस्ससार 6)पिपलनमित्र 40) संसारमहाक 20) a 'खरमारब 39) Bomदेह, Bom. दक्षा ·*69 -IV.18 : Verse 19] कुवलयमालाकथा ४ धानतो निष्कान्तः । ततो हाहारपमुखरो वयस्यवर्गः परिजनश्च सिंहनरेश सकाशमुपागमत् । तेन देन ! ततः प्रदेशतोपहत्यान निर्जने वने मुक्तो ऽसि । सांप्रतं पुनः कमप्याचार्य मृगयामि, यन्तिके तपस्त- नोमि।' इदं निशम्य कुमारेणोक्तम् 'अहो, महाविसयकारी वृत्तान्तः। ततो महेन्द्रेण सम्यक्त्वं 3 गृहीतम् । फुमारोऽपि महेन्द्रकुवलयमालाभ्यां सममावासमागत्य कृतकृत्यः शोमस्याप्सीत् । ततः पुनरपि निर्मले गगनाङ्गणे तिरोहितेषु तारानिकरेषु समुदिते दिनेशे कुमारः प्रदत्तमयाणका क्रमेण 6 विन्ध्यगिरिकान्तारास समाचासितः। तत्र स कुमारः कृतदिवसरात्रिककृत्यः कुवलयमालया समें 6 पल्यङ्के प्रसुप्ता ७) ततो निशीथे यायजागति तावद्विन्ध्यगिरिशिखरकन्दरान्तरे ज्वलनं चलन्त विलोक्य विकल्पमालाफुलः समजनि । 'अहो किमेतत् , किं तावदेप चनदयः, किमुतान्यत् । अन च पार्थेषु । परिभ्रमन्तः के ऽपि पुरपा दृश्यन्ते । किं वा राक्षसाः, पिशाचा वा । ततोऽग्रतो भूत्वा सम्यग निभाल- यामि किमेतज्यलति, क एते पुरुषाः। इति विचिन्त्य सुचिरं निभृतपदं समुस्थितः कुमारः कुवलय- 12मालां तलिने सुप्तां विमुच्य स्वोरुतखगरनवतुनन्दका कटीतटनिवचक्षुरिका माहारिकान पञ्चयित्वा गन्तुं २३ प्रवृत्तः। ततस्तेन ज्यलनान्तिके धातुयादवाती वितन्वतः पुरुषान् विलोक्य चिन्तितम् । 'यदमी धातुवा दिनः किमेतेपामात्मानं प्रकटीकरोमि किया न, कदाचिदेते घराकाः फातरहदो ऽमी दिव्य इति मां 15 संभाध्य भयभीता नक्ष्यन्ति विपत्स्यन्ते वा, तदिह स्थित एव तेषां वाचा श्रोप्यामि' इति । तदा तन 15 तैरपीत्युक्तम् । 'यदध कल्कः सर्वोऽपि विघटितस्तावदिदानी फरणीयं किम् इति । किमत्रापरः कार्यः' इति यदन्तश्चलिताः । कुमारेण भणिताः 'भो भो नरेन्द्राः, किं व्रजत !' तैरित्युक्तम् । भवतो भयेन।' 18 फुमारेण भणितम् । 'कथे भक्तां भयम्, अहमपि भवन्मध्यवर्ती नरेन्द्रः, ततः सर्वमपि निवेद्यताम् ।'18 ततस्तैर्जल्पितम् । 'अहोरात्रं यावदस्माभिः सुवर्णभ्रान्त्याध्मातं परं सर्वमेव भस्मीभूतम् ।' ततः साहसम- वलम्ब्य कुमारेण देवगुरुचरणस्मरणप्रवीणान्तःकरणेन तेषां पुरस्तेनैवौपधयोगेन सुवर्ण निरमायि । 21 सधैरपि तैः प्रमुदितैर्विशतम् । 'देव, अद्यमभृति भवानेवासाकं गुरुः। वयं तु तव शिष्या एवातो विद्या-21 दानप्रसादो विधेयः ।' फुमारेण तत्प्रणीतभक्तिपरीतचेतसा योनिप्राभृतग्रन्थप्रयोगा फत्यपि कथिता- स्तेणम् । कुमारेण प्रोक्तम् । 'ग्रजाम्यहं स्वस्ति भवन्धः । यदा कदाचियूपमयोध्यायां कुवलयचन्द्रभूपति 24श्णुत तदा सत्वरमेव समागन्तव्यम्' इति बदन कुमारः फटकसंनिवेशे कुवलयमालाया विबुद्धायाः कुमारादर्शनेन महदुःख ववत्याः पुरः संप्राप्त एव । ततस्तया प्रमुदितया मोकम् । 'देव, कुत्र गता भवन्तः । ततः कुमारेण धातुवादिवृत्तान्तं सर्पमपि निवेदितम् । ततो निःश्वासनिम्स्वनपटुपटहरयम- लपाठकपठितादीनि विभातविभावरी चितानि मत्वा फुमारेण भणितम् । 'अये प्रिये, प्रभातप्राया रजनि-20 रजनि । क्षपापतिरषि क्षपितकिरणगणः । चरणायुधसंहतिरषि मन्दं मन्दं रौति च । सांप्रतं देवगुरु- घान्धयकार्याणि क्रियन्ते' इति वदन कुमारो निर्मलजलक्षालितवदनकमलः श्रीमति गृहचैत्ये प्रविश्य 90 देवाधिदेवमेव स्तोतुमारेभे। 'सुप्रभात जिनेन्द्राणां धर्मयोपविधायिनाम् । सुप्रभातं व सिद्धानां कौंधघनघातिनाम् ।। १७ ।। सुप्रभातं गुरूणां तु धर्मव्याख्याविधायिनाम् । सुप्रभातं पुनस्तेषां जिनस्तयप्रदर्शिनाम् ॥ १८ ॥ 33 सुप्रभातं तु सर्वेषां साधूनां साधुसंमतम् । सुप्रभातं पुनस्तेपां येषां हदि जिनोत्तमः ॥ १९ ॥ १८) पविघां स्तुति विघाय कुमारः करिवरारूढः मुखासनाधिरूढया फुवलयमालया समं विविधनुरगखुरखुरायिदारितमहीतलसमुच्छलतुच्छरेणुनिफरपरिपूर्यमाणसकलदिग्मण्डलमुखनिरुद्ध- 16 दिनभरमसरजावदुर्दिनशङ्कासहर्ष शिखण्डिताण्डवित्तकलापम्राजमानेन बनान्तरेण संवचार । ततो इनवरतदत्तप्रयाणका कुमारो ऽयोध्यापुरीपरिसरमलंचफार। तमायान्तं श्रुत्वा तदात्याधिकप्रमोदयश- समुल्लसद्रोमाञ्चकवचितः क्षितिपतिः सपरिजनः सान्तःपुरः फुमारसम्मुखमाजगाम । ततः स्वदर्शन- 9 माणष ६ढवर्ममहीपतिः कमलयन्धुरिय कमलाकर कैरवबन्धुरिय फैरवर्सचर्य धनाधन इच धनसुत्सं-39 घातं मधुरिव पिकनिफरं तं फुमारं भृशं प्रमुदितमानसमातत । ततो द्वावपि नेहमरपरपशमानसी याप्पाविललोचनो बभूवतुः । ततः कुमारेण महाविनयशालिना पितृमाचरणद्वन्दमन्द्रभक्त्या - 90 33 10) क एवे for केऽपि. 19) Badda प्रारिक before प्रारिकान् 32) rom. the rerse गुममान गुरू etc, Bom, frie etc, to grid in the next line-obrotsig a haplographical skipping order by the coppist.

·स्थितीतत , 9 9 13 12 18 18 रत्नप्रभसूरिविरचिता *70 [IV. 68 Verse 20- प्रणतम् । ताभ्यामुनम् । यत्स, भतीव दृढपठिनहृदयो भयान् यभूत्र ! आया पुनस्त्वमेहनिर्भरप्रस्तदु । सहविरहवालायलीदु खितो सजीवमप्यात्माग मृतमिय मन्यमानौ स्थिती। ततो यत्स, चिर जीवासाक जीवितेन । राशा पृष्टम् । तदा तुरगेणापहृत फुत्र गत , पुत्र स्थित , इत्येतत्सर्पमपि स्वरूपमावेदय । ३ एतदाकर्ण्य फुमारेण यत्र यत्र भ्रान्त यत्र यत्र यद्यदृश्मनुभूत च तदसिरमपि विशतम् । इतथ मध्याह्ना घसरे मागधेन निवेदिते तत्रैव विहितमजनमोजनी दृढवर्मकुवलयचन्द्रौ सुख समासीनी क्षण दृटवर्मसुत शस्ते मुद्भर्ने गणकोदिते । गजपृष्ठप्रतिष्टेन भूमिभग्रियायिना ॥ २० ॥ दुर्गारवारणैरश्चवारंवारितरिभि । मनोरमै स्पन्दनौधै सनदै सुभटैः समम् ॥ २१ ॥ प्रभायमाननि स्वानस्यानडग्यरिताम्बर । विधीयमानमाङ्गल्योपचारश्चतुराग्रिम ॥ २२ ॥ आफर्णयन्नुभाकर्मियन्दिवृन्दभया स्तुतिम् । वनीपश्यना दीनाना ददद्दान पदे पदे ॥२३॥ जयकुखरमारुट पक्ष्यन् मञ्ान् प्रपञ्चितान् । मुकापचूलसधीकविचित्रोल्लोचरोचितान् ॥ २४ ॥ वृद्धाङ्गनाशिपो गृहन् प्रतीच्छ नक्षताक्षतान् । समाससाद प्रासाद विशद सप्तभूमिषम् ॥ २५ ।। पद्मि फुलकम् ॥ ६९) तसिनेय मुहर्वे श्रीदृढचर्मणा कनकमयासने निवेश्य पुमारस्य जयजयशब्दपूर्यमाणनभस्तल चारचामीकरविरचित क्ली सत्तीर्थसमानीतोदकसभृतै सर्वलोकप्रत्यक्ष युवराजपदाभिषेकश्यने । 15 ततस्तेन राजलोन नमस्त कुमार | राज्ञा प्रोकम् । 'वत्स फुमार, पुण्यवानसि, यस्य भवाशस्त नुज । अधैव चिरसचितो मनोरथरथ पराप्रमाणकोटिमधिरूढ । अत प्रभृति त्यमेव राज्यमारधीरेय । तत प्रीतिप्रकर्षण रोमहर्षयुतो नुप । राज्यप्रधान प्रत्यक्ष तनूज समशिक्षयत् ॥ २६ ॥ राज्यभारधुराधुयें यर्ये वत्स गुणैस्त्ययि । अद्यापि न पर लोक साधये तेन मे धपा ॥ २७ ॥ विश्वम्भरायास्त्वय्यद्यावन कलितयोधने । मयि वत्स पुनर्युक पन गस्तियौयने ॥ २८ ॥ पर भोगफदस्यास्य कर्मण शेपमस्ति मे । यावत्तायत्त्वया राज्ये भूयता सहकारिणा' ॥ २९ ॥ फुमारोऽपि पादी प्रणम्य प्रोवाच । यत्किचित्तात स्वयमादिशति तदवश्य मया विधेयम्' इति । तत कुवल्यमाल्या गुरुजनस्य मणतिश्चके । गुरुजनेनाप्यभिनन्दिताशीर्वचोमि । कुमारो ऽथ यौवराज्यपद पालयन स्वगुणे सर्वसमतो बभूव । अपि च । सितेर्निरीक्षितेस्तस्य चरितगल्पितरयम् । राजलोक समग्रो ऽपि सर्वदानन्दभूरभूत् ॥ ३० ॥ पिनोत्यखण्डधाराभिर्धरा धाराधरो यथा । तथायमर्थसातैरत्यर्थे सार्थमर्थिनाम् ॥ ३१ ॥ १०) ततश्च फियपि गते काले सुससदर्भमये व्यतीते गमा भणितम् । 'वत्स कुवलयचन्द्र, एप कालो मम धर्मस्यायधने ततस्त करोमि ।' कुमारेण प्रोकम् । 'महाराज, युक्तमुक्तम् , परमेक पुन विभपये धर्म लोचित एय कर्तव्य ।' राशोत्तम् । 'यहयो धर्मोपाया , को ऽयं पुलोचित ।' कुमारणो 30 तम् । 'य वश्याकुवश्य पूर्वजै रुत' स एयोचित । तदाकर्ण्य राजा धर्मपरीक्षाय देवतायो फुलदेवता 0 भियमाराधयामास । ततस्तस्स राक्ष पुसुमतस्तरे स्थितस्य पद यामा व्यतीता । अध निशीथे गगन तले वाणी समुल्ललास । 'भो नरेश, यदि भवतो धर्मसारेण कार्य तत इक्ष्याकुधक्ष्यफुलधर्म गृहाण ।' 93 इति यदन्त्या फुलदेवतया श्रिया प्रत्यक्षीभूय हेमपट्टिकाखण्ड बाहीलिपिसनार्थ समान्तर्धान विदधै 133 निरीक्ष्य नरेश्वर प्रमुदित प्रगे कुमारमाकार्य सर्वमपि निशावृत्त निवेदयामास । तत धुमार पिना देशेन तर लिपि वाचयितु प्रवृत्त इति । 'शानदर्शनचारिधरनत्रयमनुत्तरम् । साधन मोक्षमार्गस्य निधान शिवशर्मणाम् ॥ ३२ ॥ न हिंसा यन्त्र नासत्य न स्तेप प्रापालनम् । परिप्रहममाण च रानिमोजननिवृति ॥ ३३ ॥ सर्पदोषविनिर्मुक्तो यत्र देवो जिनेश्वर । महावतधरो धीरो गुरुर्धर्मोपदेशकः ॥ ३४ ॥ पूर्वापराविरुश्यागम श्रीशियसपम । मुच्ये धर्म एवाय प्रतीपस्तु भवनमौ ॥ ३५॥ ६११) पर पाचिते धर्मस्वरूपे राशोकमा ! rammar मर्न शायते, फे ते धर्मपुरुषा , येपामेए धर्म " यस्य कस्यचिद्धर्म पतल्लिपिसवादी भवति सः भ 21 34 27 36 30 30 39 . 42 1)स तराधीन (on tiemargin) 8) दुरिवार ·. 9 18 19 -IV.813 : Verse 54] कुवलयमालाकथा ४ स्थानं निवेश्य धर्म पप्रच्छ । सधैरपि निजनिजागमानुसारेण धर्मो निवेदितः परं तस्य चेतसि स्थिति न ! घबन्ध । ततो राज्ञा जैनमुनयः पृष्टाः । 'यूयं निजं धर्म निवेदयत । ततो गुरुणा 'यो धर्मः कुलदेवतया निधेदितः स एव धर्मो धर्मसारा इति प्रसूपितः। ततो भूपः कुमारं विलोक्य वभापे । 'सम्यगेवैष मोक्ष- 3 मार्गक्षम इति । सर्वेषामपि धर्माणामेप एव मुख्यः । एप एव कुलदेवतया दत्तः । इक्ष्वाकूणामयमेव कुलधर्मः । कुमारेण विशतम् । 'यदाहं तुरगमाविष्टस्तदैतस्यैव धर्मस्य योधार्थ देवेनापहृतः । मयारण्ये मुनिसिहदेघा विलोकिताः पूर्वभवसंगताः पूर्वभवे ऽप्यमुमेव धर्ममाराध्य ते स्वर्ग गतवन्तः । तैरप्येनं 6 धर्म निवेय कुवलयमालाबोधार्थमसि प्रेषितः । येन च शुकेन तं देशं गतानामस्माकं प्रवृत्तिर्भवतां पुरो निवेदिता तेनाप्ययमेव साक्षो धमों दृष्टः । रजोहतिः फराम्भोज भेजे यस्य नरेश्वरः । पुरन्दरो ऽपि तं स्तौति सादरं विगतादरम् ॥ ३६ ॥ स्वयं स्वामी जगन्नाथ पायोनाथः रुपाम्बुनः। समायामादिशद्धर्मममुमेव जिनेश्वरः ॥ ३७ ॥ साधयोऽपि मया दृष्टा धर्मे ऽध स्थितिशालिनः । उत्पाद्य केवलज्ञानं महोदयपदं ययुः ॥ ३८॥ तेन विशन्यले तात जैनधर्मः सुशर्मदः । सर्वेपामेय धर्माणामयमेव मनोरमः ॥ ३९॥ दुर्वावारणाकीर्णे रगत्तुगतुरङ्गमम् । भवेद्राज्यमपि माज्यं न धर्मस्तु जिनोदितः ॥ ४० ॥ ६१२) तायदेव भवता भवतापहारी दुर्लभो जिनधर्मः प्राप्तस्ततो निपुणेन त्वयायं विधेयः। राजा 15'तथा' इति प्रतिपद्य प्रोवाच । 'अहो, सत्यमेतद्यदेव धर्ममार्गो दुर्लभः। तथा वयं पलितकलितशिरस: 15 संजाताः परं धर्माणामन्तरं नावगतम्' । 'मोस्तपोधनाः, तत्रभवतां भवतां स्थानं न वयं जानीमः।' गुरु- पोकम् । 'राजन्, वाह्योद्याने कुसुमगृहचैत्ये ऽस्ति ।' राज्ञोक्तम् । 'जत यूयं स्थानं कुरुत कर्तव्यानि, 18 प्रभाते समेष्यामि' इति वदन फुमारमहेन्द्राभ्यां सम मापतिरात्तस्थौ साधयो ऽपि स्वं स्थानमलंचकुः । 18 ततो दृढवर्मावशेषमपि भवस्वरूप मायागोलकमिव, इन्द्रजालमिव, आदर्शप्रतिविम्वमिव नेत्ररोगि- विभावरीवरयुगलावलोकनमिव, मरुमरीचिकानिचयाषभासनमिव गन्धर्वपुरनिरूपणमिव, अविचारित- 21 रामणीयकमिया किंचित्करमनुपादेयं विचिन्त्य संज्ञातवैराग्यः कुवलयचन्द्राय सप्ताङ्गं राज्यं ददौ, इति 21 च शिक्षा त प्रति जगाद । 'वत्स कुवलयचन्द्र, शातयुक्तायुक्तस्य पठितसर्थशास्त्रसार्थस्य तव धवलित- घपलनमिव पिष्टपेपणमिव विभूपितविभूपणमिय शिक्षाप्रदानं, परं पुत्रनीतिमाँ मुखरयति । दुरन्तदुरितोपायाश्चपलाचपलास्तथा। स्त्रियः श्रियश्च तत् कापि मा भूयास्तद्वशंघदः ॥ ४१ ॥ उस्तरं पदं प्राप्य त्वया कार्यविदा सदा । गुरषो न लघुत्वेन दर्शनीयाः कदाचन ॥ ४२ ॥ त्वया वद्धानुरागेण पालनीया निजाः प्रजाः । यतः प्रजालता नीतिनीरसिक्ताः फलन्त्यमूः ॥ ४३ ।। अन्तरङ्गारिपड़गंजयाय भवतादरः । शास्त्रे शस्त्रे च कर्तव्यो यहिरङ्गारिशान्तये ॥४४॥ आराध्या सर्वदा विद्यानवद्याः स्थविरास्त्वया । मनतां ध्यसनाम्भोघौ वृद्धसेवा हि मशिनी ॥ ४५॥ राज्यश्रीः काममाहेयी न्यायगोभक्तपोषिता । निकाम कामदुग्धानि प्रसूते चसुधाभुजाम् ॥ ४६॥ (१३) इति शिक्षा दत्त्या दत्तदीनजनदानः संमानितस्वजनः कृतचैत्याष्टाहिकामहः सुतकारिता ४० शियिकामारुह्य नृपो गत्वा कुसुमगृहचैत्ये तस्यैव गुरोरन्तिके प्रावाजीत् । तदने करुणावता गुरुणा मनुष्यभवोपरि युगसमिलापरमाणुशान्तौ प्ररूपितौ । तथा हि । समनदीपवार्धानां पर्यन्ते ऽस्ति महोदधिः । स्वयंभूरमणो नाम वलयाकारतां गतः ॥ १७ ॥ देवः कोऽ पि युगं प्राच्या प्रतीच्यां समिलां पुनः स्थापयेदथ सा भ्रष्टा जले तत्रातलस्पृशि ॥ १८ ॥ अपारे चानिवारे च परितोऽपि चलावला । युगे चलाचले योगं लभते न कथंचन ॥४९॥ युग्मम् ॥ प्रचण्डचातवीचीमिः प्रेरिता सा कथंचन । युगे न लमते योग जन्तुर्न तु जनुदृणाम् ॥ ५० ॥ [युगसमिटादृष्टान्तः1] तथाहि त्रिदृशः कश्चिदारासनदृपन्मयम् । स्तम्भं महान्तमाचूर्य इग्निक्षेपनि व्यधात् ॥ ५१ ॥ तपूर्ण स समादाय तूर्ण गत्या सुरावले। चूलिफायामवस्याय नलिका स्थकरे ऽकरोत् ॥ ५२ ॥ तत्रस्थितेन फूल्छत्य तया ते प्रचुरोजसा । ते ऽणवः पातिताः सर्वे दिशासु चतस्यापि ॥ ५३ ॥ फल्पान्तकालप्रोन्मीलदुद्दाममरुता हताः। सर्वे ऽपि पश्यतर स्तेि जझिरे क्षणात् ॥ ५४॥ 24 27 27 30 33 33 B0 36 39 30 5)?" तुरगमाविश्य एतस्यैव 8) सर्वशे धर्म 9) : नरेश्वर, पिन (?) यादर tor गिनादर 10) जानाय । 10) रोगिय (Tradded above the hne) विभावरी 21) सहागराज्य 30) : चैत्यालाहिवरतत्कारिना 3600 adds here [युगसमिगष्टान्त.] at the end of verse No, 30. 39) Pom.स 40) " पूलन्य, dि for t.

·.72 11 3 6 रत्नममणिविरचिता [IV. 13 : Verse 55- सुपपर्वतमप्रैस्तैरेप परमाणुभिः । स सुपर्वापि नो कर्तुं समर्थस्तं पुनर्यथा ॥ ५५ ॥ दुष्कर्मवशतो नस्तथा मानुपजन्मनि । निस्तुपं मानुपं जन्म जन्मी न लभते पुनः ॥ ५६ ॥ परमाणुदृष्टान्तः13 ततः स राजगिदि विधशिक्षाविचक्षणः चारुचारित्रं समाचरन् गुरुपासह विनहार । कुपलपचन्द्रस्यापि निखिलभूपालमण्डलीमुकुटकोटिनिघृष्टचरणारविन्दस्य विपुलामासमुद्भेसलां पालयता प्रभूता वासरा व्यतीयुः। ६१४) अत्रान्तरे परकेसरसुरसस्वानि च्यवनचितानि परिमाय दुर्मनाचिन्तयामास । 'सेद मा प्रज जीव त्वं दीनत्वं हदि मा व्यधाः। तावदेव हि भुज्येत यायदायुरुपार्जितम् ॥ ५ ॥ ततः संपति कालोचितं क्रियत इत्यागल्यायोध्यायां सुरः कुचलयचन्द्र-कुवलयमालयोः पुरः कथः । यामासेति । 'यथामुकमासे अमुकदिवसे युवयोः सूनुर्मविष्यामि तावदिमानि एमकेसरनामाङ्कितानि फटककुण्डलहारार्धहारादीनि भूपणानि स्वीक्रियन्ताम् 1 तानि च प्रस्तबुद्धिविस्तरस्य मम तनी निवेश्यानि, येनैतानि चिरपरिचितानि प्रेक्षमाणस्य मम जातिस्मृतिरुत्पद्यते' इत्युदित्यार्पयित्वा च12 विदशा स्वस्थानमागतः । ततः कियद्भिर्दिनः सुरभ्युत्वा कुवलयमालाया गर्म सुतत्वेनोदपद्यत । ततः सापि समये पवित्रं पुत्र प्रास्त । पित्रा मध्ये पुरं विरचय्य वर्धापनकमहोत्सये संजाते द्वादशे दिवसे 15 तस्य मुनिना पूर्वमुदितमभिधानं 'पृथ्वीसार' इति विदधे । स कुमारः कलाफलापेन योयनेन च 15 स्वीचके । तस्स पिटम्यां तान्याभरणानि समर्पितानि तानि पश्यत एव तस्य प्रागपि कापि हटान्ये. तानीत्यूहापोहचतो मूर्खाजनि, जाति च सलार । ततः शीतेन तोयेन वायुना चाभ्यासितो लब्धचैतन्यो 18 भ्यायिति । 'अहो, तत्र तानि सुखान्यनुभूय पुनरीदशानि तुच्छानि मनुजजन्मजातानि जीवो ऽभिलपति,18 इति धिर मोई धिकच संसारावासं यत्र निरन्तरमाधिन्याधिव्यघितो जनः, तदहं संसारदुःखपरंपरा- परामवविधायिनी प्रमज्यां गृहीत्वात्मानं साधयिष्ये' इति चिन्तयन् स वपस्यै शितः । 'कुमा, तय 21 स्वस्यशरीरस्य किमेतदत्याहितम् । तेनोक्तम् । 'ममाजीर्णयिकारेगपा प्रमिर त्पन्ना, तेन न पुनरात्म-21 स्वभावो निवेदितः। एवं बजत्सु दिनेषु फुयलय चन्द्रेणोक्तम् । 'कुमार, राज्यं गृहाण, अहं प्रमज्या ग्रहीये ! कुमारेणोकम् । 'महाराज, त्वमेव राज्य प्रतिपालय, अहं पुनःक्षा स्वीकरिष्ये । राशादियम् । 21 'अद्यापि बालस्त्य राज्यमुखमनुभव, वयं पुनर्भुक्तभोगा दीक्षा ग्रहीप्यामः' इति कुमार प्रतियोध्य भूपतिनिर्विणकाममोगः प्रवज्याग्रहणमनाः कस्यापि गुरोरागमनममिलपस्तस्थौ । अन्यदिने दत्तमहा- दानः संमानिताशेपपरिजनः कुवलयमालया समं धर्मवाती वितन्यानः क्षमायनः सुत्वा पाश्चात्यया- 7 मिनीयामे प्रथममेव प्रयुद्धचिन्तयामासेति । (१५) 'दुप्पापं प्राप्य मानुष्यं दक्षिणावर्तशतवत् । विचारचतुश्चिन्त्या हेयोपादेय हेतयः ॥ ५८ ॥ मानुषत्वमतिई फुले जन्म विशेषतः धर्मः कृपामयो जैनत्रयमेतद्धि दुर्लभम् ॥ ५९ ॥ धन्याते पुण्यभाजत्ते नित्तीर्णत्तर्भवार्णवः । ये संगमपरित्यागनिगमाध्वगतां ययुः॥ ६॥ त पत्र शतिनोऽभूबन भुवनधीविशेषकाः । जिनेन्द्रजपिता सचिरतियरलंकता ॥ ६१ ॥ घन्यानि तानि क्षेत्राणि या जैनमुनीश्वराः । भ्रमन्ति विनमत्यक्ता मुक्ताहागः शुभाशयाः ॥ ६ ॥ पुण्यतिथिस्तिधिः सा का साया वारोऽपि का सच। तन्मुहूर्त चम्भिाविमभामोवप्रमोदरद ॥६३॥ 33 यस्मिन् पवित्रचारित्रचिधमानुप्रभोदयात् । मन्मनःसरसीजन्म सेरठामुपयास्यति ॥ १४ ॥ युग्मम् ॥ प्रधानधान्यतो येन दीक्षाशिक्षाशिलोपरि। क्षालयिष्ये मनोवासः कुयासमलिनं फदा' ॥ ६ ॥ इति चिन्तयतस्तस्प भूपतेः प्राभातिकमालपाठको पपाठ । 'हतसंतमसानीका पातितनक्षत्रसुभटसंपातः । प्रस्तप्रतापनिकरः शूरः पृथिवीपतिरदेति' ॥ ६६ ॥ पतदाकार्य रामा चिन्तितम् । 'अहो, सुन्दरोपभुतिः सुतराज्याय । नमस्ते लोकनिर्मुक नमस्ते द्वेपर्जित । नमस्ते जितमोहेन्द्र नमस्ते शानभास्कर' ॥ १७ ॥ इति पदन् भूपतिः शयनीयादुत्चत्स्यो। ततो 'नमो जिनेन्द्रेभ्यः इति यदन्ती संम्रमपरा विदशतटिनी. 27 30 30 33 - 36 39 2) मानुषजन्मन (partly on the margn) B) वरणारन्दस, Badds समुद्र before समुदमेवला, चालयन' for पालयत, 13)n inter. पवित्र 414) महोत्सव Bom. दीक्षा प्रदीभ्याम. 25) महादार समानिता विवर for दिलदार, addr sपाए before TRAI.33)70 for सावा.

·*78 9 - -IV. 17 : Verse 67] कुवलयमालाकथा 1 पुलिनकल्पात्तपादुत्थाय कुवलयमाला पतिं प्रति प्रोवाच । एतावती वेला यायगोस्वामिना किं चिन्ति- 1 तम् ।' राशा जल्पितम् । 'पृथ्वीसारं कुमारं राज्ये निवेश्य प्रव्रज्याग्रहणेनामानं साधयिष्ये' इति । तया प्रोक्तम् । यदा विजयापुर्या आवां निःसृतौ तदा प्रियेण प्रवचनदेवता विज्ञप्ता, यदि भगवति जीवन्तं तात परिपश्यामि राज्याभिषेकं च प्राप्नोमि ततः पश्चात्तनुज राज्ये निवेश्य प्रतं गृह्णागि, ततो देवि शकुनोत्तम विधेहि' इत्युदिते केनचिन्नरेणातपत्रमुपढौकितम् । ततः स्वामिना जल्पितम् । 'दयिते, प्रकृटमेतच्छकुनं सर्वापि संपत्तिः संततिचालाकं भाविनी' इति तत्सत्यं जातम् । सांप्रतं प्रव्रज्यापालनस्यानुध्यानं ततो युक्तमेव ततस्तयाभ्यधायि। 'धर्मस्य त्वरिता गतिः', अतो देव, कथं विलम्बा, त्वरितमेवात्महित वितन्यते। राशोकम् । 'देवि, यद्येवं ततः कुत्रचिहुरवो विलोक्या येन यथा चिन्तितं प्रमाणपदधीमध्यारोहति ।' १६) ततः प्राभातिक कृत्यं विधाय भूनायकस्तत्रैव दिने पृथ्वीसारं कुमार राज्येऽभिपिच्य द्वितीय- 9 दिवसे शिरोगृहासनस्यौ नभोमध्यमध्यासीने नभोमणौ साधुयुगलं भिक्षार्थ भ्रमन्त रथ्यामुखे वीक्ष्य प्रासादादुत्तीर्य सुखासनाधिरूढः कियजनावृतो गत्वा प्रणिपत्य प्रोवाच । युवयोर्निरामयः कायः । 12 साधुभ्यामुक्तम् । 'कुशलमावयोर्गुरूणां चरणसरणमवीणान्तःकरणयोः' । राज्ञोक्तम् । 'गुरूणां किमभि-12 धानम् ।' ताभ्यामुक्तम् । 'इक्ष्वाकुवंश्यः प्रामगुरुविनयसकलशास्त्रार्थः कन्दर्पदर्पसपंसारिर्पफलि- फाल्यो गुरुः ।' राशोक्तम् । भगवान् , किमु स असत्संयन्धी रतमुकुटस्य राजः पुत्रो दर्पफलिका, किं घापरः' इति । साधुभ्यामुक्तम् । स एव' । राज्ञा भणितम् । 'कस्मिन् स्थाने तिष्ठन्ति' । ताभ्यामुक्तम् । 15 'राजन, संसारमरुतरवस्ते गुरवः प्रधाने मनोरमोद्याने समवसृताः सन्ति' इत्युदित्वा मुनियुगलं विचर्य स्वस्थानमाजगाम । नृपतिरपि मासादमासाद्य कुवलयमाला महेन्द्रस्य च पुरो वृत्तान्तं सर्वमपि 18निवेदयामास । भद्य स चैवामझाता दर्पफलिकः संपन्नाचार्यपदः समवसृतः । ततः कुवलय चन्द्र: 18 कुवलयमालया महेन्द्रेण च समं मनोरमोद्याने समागत्य भगवन्तं दर्पफलिकं प्रणिपस्य पप्रच्छ । 'तदा भगवन् , भवन्तश्चिन्तामणिपल्लीतो निःमृत्य कस्य गुरोरन्तिके प्रव्रजिताः । ततो भगवानु- वाच । 'महाराज, तदा ततो निर्गस्य मया श्रीभृगुकच्छ गतेन मुनिरेको दहशे' । तेन l मुनिना प्रोक्तम् । 'भो दर्पफलिक राजपुत्र, मामभिजानासि ।' मयोक्तम् । 'भवन्तं सम्यर नोपलक्षये।' तेनोक्तम् । 'केन तव तचिन्तामणिपल्लीराज्यं दत्तम् ।' मयोक्तम् । 'भगवन् , किं भवान् सः। तेनोक्तम् 21 एवमेव' । मयोक्तम् । 'यथा तदा त्वया राज्यं दत्तं तथा संपति संयमराज्यदानेन प्रसाद तनु ।' 4 तेनोक्तम् । यद्येवं ततः कथं विलम्यः। तदा तेन मुनिना व्रतं दत्तम् । तेन सह विहारं कुर्वाणोऽयोध्या- यामागतवान् । तत्र च तव पिता दृढयर्मा तदन्तिके निष्क्रान्तः । स च मम गुरुस्तव जनकचोत्पन्न- भा केवलशानौ सम्मेतशैलोपरि द्वायपि सिद्धिपदमीयतुः। अहं पुनर्भवत्प्रतियोधाय समागमम् । तत एवं पिशुनसंगतिसिव लीलावतीलोचनप्रान्तमिय महावलान्दोलितकदलीदलमिच शरत्समयघनाघनपटल- मिव सुरेश्वरशयसनमिव चपलस्वभावं पदार्थजातं परिशाय तत्पदान्ते कुवलयचन्द्रः कुवलयमालया 30 महेन्द्रेण च समं व्रतं जग्राह । कुवलयमालाप्यागमानुसारेण तपस्तया सौधर्म नाके सागरोपमद्वय-30 स्थिस्यायुस्त्रिदशः समभवत् । कुवलयचन्द्रो ऽपि समाधिना विपद्य तत्रैव विमाने तत्प्रमाणायुः समुदपद्यत । सिंहो ऽप्यनशनकर्मणा तत्रैव देवो जातो ऽस्ति । स च भगवानवधिज्ञानी सागरदत्तमुनि- 33 म॒त्वा तस्मिन्नेव स्थाने सुर समजायत । १७ ) अथ पृथ्वीसारः कियत्कालान्तरं राज्यसुखमनुभूय विरचितमनोरथादित्यनामतनुजराज्या भिषेक संसारमहाराक्षसभयभ्रान्तस्वान्तः परिज्ञाय भोगान् भोगिभोगोपमान गुरूणां चरणमूले प्रवज्य कृतधामण्यः प्रदत्तमिथ्यादुष्कृतः पञ्चत्वमवाप्य तत्रैव विमाने सुधाशनो उजनिष्ट । एवं ते पञ्चापि तत्रैव 36 परविमाने कृतसुकृताः समुत्पन्नाः। परस्परं ते विज्ञातपूर्वनिर्मितसङ्केता जल्पितुं प्रवृत्ताः । 'दुस्तर संसार- सागरमपगम्य यथा पूर्व तथाधुनापि सकलसुरासुरनरसिद्धिमुखदायिनि भगवत्प्रणीते सम्यक्त्वे यत एव कार्यः । इतोऽपि च्युतैरात्मभिः पूर्ववत्प्रतियोधपरैः परस्परमेव माव्यम् । तथेति प्रतिपन्ने तैस्तेषां 30 कालो व्यतिक्रामति। भयो जम्बूद्वीपे दक्षिणभरते ऽस्यामेयावसर्पिण्यां युगादिजिमादितीर्थनाथेषु मोक्षं गतेषु सत्तु ततः समुत्पन्ने चरमजिने श्रीमहावीरे पूर्व कुवलयचन्द्रदेवः स्वमायुः परिपाल्प स्वर्गतव्युत्वा काकन्दी-42 1) From. पति प्रति. 2) पृथ्वीसारसमार: 1) : पयामि for परिपश्यामि, . प्रामोति for प्रामोमि. 5) ? यदि ते for दयिते. 18) जगाद for निवेदयामास. 38): मिथ्यादुःकृनः संसारमहाराशसभवमानस्वांतः परिमाय भोगोषमान । गुरूर्ण चरणमूले पंचवमयाय व पाविमाने ताः समुत्सनाः. अ) Bदुरचर दुस्तरः 33 36 33 10 ·9 9 1 रहामारिविरचिता [IV Sn Verse 68- पुर्या प्रणतजनसमुदामन्दप्रमोदकामुदीशस्य शत्रुजनयुभरपष्ठीरयम्य सापजाविषम्य पाइनरथस्य । पृथ्वीपतेरिन्दीपरलोचनाभिधानमणयिनीयुक्षिमयो ममिरथयुमारस्तनयः समभवत् । स च प्रमेण प्राप्तयो बनो गुरजने प्रतिपिद्धो ऽपि ययस्यनियारितो ऽपि सद्भिनिन्धमानो ऽपि फर्मोदयेन नर दिया पापदि धुर्वन्न पिरमति । अ-पदाच तस्यारण्ये प्रविणम्य श्रीवर्धमानजिन पेपरवानशाली जगन्नयपति पपित्रितत्रिभुवनतर पायन्या समयए। ततश्चतुधिदेवनिकाय समयसरण चो। तर च धीमहा धीर स्वय गौतमादीना गणभृता सौधर्माधिपतेरपरस्य च सुरासुरनिपरस्य सपरिजनस्य पाचनस्यस्य नरेशित पुर सम्यक्त्वमूर धर्म द्विविधं निवेदितुमारेभे । शक्षादिदोषरहित स्पादिगुणभूषितम् । पञ्चमिक्षारक्ष्य सम्यपत्य शिवशर्मणे ॥ ६८ आज मार्दव शान्ति सत्य शीच तपो यम । ब्रह्माविश्वनता मुचितिधर्म प्रशीतित ॥ ६९ अहिसादीनि पञ्चायुप्रतानि च गुणत्रयम् । शिक्षापदानि चत्वारि गृहिधर्म कुक्महत् ॥ ७० ६१८) इतधारसर मत्या तत्यानुगामिना प्रभूतजन्तुयधनातपातकारादिना तावलिना पाचनरथेन "शा पृण्म् । 'नाथ, मणिरथकुमारोभन्य रिमभव्यश्च' इति । मगयतादिएम् । 'अय भव्यधरमशरीरश्च' 12 इति । नृपेण मिनतम् । भान्, पद्ययमन्तिमतनुस्ता पथमनेकधा निषिध्यमानोऽप्यारोटर पसरतो न निवर्तते, पद्रा पुनस्तस्य जिनमें वोधि ।' तीर्यरतोत्तम् । 'भद्र, त्यत्पनु प्रयुद्ध प्राप्तसवेगर इहैप 15 प्रस्थित' इति । नृपेणोक्तम् । 'नाथ, रेन वृत्तान्तेन तस्य वैराग्यमनायत । जगनायेन समादिष्टम् 115 'इतोऽस्ति योजनप्रमाणे भूमिभागे कौशाम नाम धनम् । तत्र च वय पुरङ्गशूकरशशकसयाता परिवसन्तीति मन्या कुमार पापदिमित्तमागत । तम च तेन ममता परस्मिन् प्रदेश सारड्यूथमा 18रोग्य कोदण्डमारोप्य पापच्छर सजीयनस्तावत्सर्यमपि मृगकुल कारनाश ननाश । पर तदैयाकिनी 18 मृगी कुमार चिरमसिनीय दीर्घ निश्वस्य निप्प दलोचना सजातहृदयविधम्मा नि शङ्का स्थिता । तो च तापस्थिता दृष्ट्वा कुमारेण चिन्तितम् । 'अहो, महत्कौतुकम्, पतस्मिन् हरिणयूधे प्रनऐ ऽपि परमिय मृगी मदभिमुख पश्यन्ती तथैर तिष्ठति' इति चिन्तयतस्तस्याभ्यास सा समुपयुपी । तत सानेकश्वापदजीयान्तकरमर्धचन्द्रमालोक्यापि सहनिर्भरहदयेय स्थिता । तत धुमारेण शासन शरथाभाति । 'यो ऽपराधरहितान जन्तून्निति स महापापी' इत्येव चिन्तयता प्रादुर्भूतजन्तुजात 24 कारज्यमधीपूरितचेतसा तेन सा हरिणी सह करतलेन पस्पृशे। पथा यथा तदङ्गाल सरम स्पृशति स्फुटम् । तथा तथासो जायेत घाप्पारिलविलोचना ॥ ७१ ततस्तस्या विलोकनेन कुमारस्य इम्म्या विरसित सर्याङ्ग रोमाञ्चक प्रससार । चेतसि परम प्रमोद भ प्रवृत्त । शात यथा काप्येष मम पूर्वसबन्धिनीति । धान मन्ये शोरेव नापरस्य च कस्यचित् । प्रमोदेते प्रिये इऐ दृष्टे सकुचतो ऽप्रिये ॥ ७२ 'जन्मान्तरे का ममैपासीत्' इति ध्यायतस्तस्य हृदि स्थितम् । अथैच तात कामन्दी चम्पापुर्या आयात । अब च किल भगवान् श्रीमहावीर समयस्त । तस्य घन्दनानिमित्त तबाहमपि गमिष्यामि, 30 येतवृत्तात पृच्चामि केषा मृगयधू , अमाफ जन्मान्तरे कीदृशि सबन्धे आतीत्' इति ध्यायश्चलित । 'म मृगी च साप्रत समयसरणयाहापागरगोपुरान्तरे द्वावपि वर्ते' इति वदतस्तीर्यरत पुरी 33 मणिरथकुमार समागतश्च प्रदक्षिणात्रय दया भगयन्त नत्या प्रपच्छेति च । भगवान् निवेदय कैषा 33 कुरही ममोपरि परमप्रेमधारिणी। ततो भगवान् शातलतिलक सकर जन्तुसघातगोयाय पूर्वमय त तयोरारयातुमारेमे। ६१९) अौष भरते साकेतपुरम् । तब माता का त्या च मदनो नृप । तत्सुनुरनग कुमार । तपादयो 36 वैधमण इच चैश्रमण श्रेष्ठी। तदा प्रियकराय , स च सौम्य सुजन कुशलस्त्यागी दयानु श्रद्धाछु । अ यदा वैश्रमगेन प्रातिदिमकपिपमिनपुच्या सुन्दो सह तनपस्य पाणिग्नह्णमकार्यत । 39 द्वयोरपि प्रीतिमहनी जाता। परस्परं स्तोके ऽपि विरहे तमिथुन सो सुकचित्त भवति । अन्यदाच 39 भवित यतयापटुतरशरीरे प्रियकरे सा मुन्दरी बहुतरशोकशङ्कयधिता न भुनकिन साति न जरपति न गृहकृत्य करोति, केरठ सभायितदयितपञ्चताधिशाभ्यन्तरतापलोचनप्रवर्तमानयाप्पजललचा विषीदन्ती 4" स्थिता । ततस्तथाविधकर्मसयोगेत क्षीणे प्राणिते प्रियकर परलोकमियाय 1 ततस्त मृत विलोक्य५१ 11) तिचानवानुगामिना 14) मबुद्ध for प्रबुद्ध 21): विठत रति स्नेहमरनिर्भर (भर added on the marg.u) 23) गरवामाजि 31) Pom, असा 37) Binter वैश्रमण श्रेष्ठी 94 27 30 36 ·*75 1 6 6 -IV. 21 : Verse 74] कुवलयमालाकथा ४ 1परिजनोऽतीवविषण्णमनाः। पिता प्रलपितुमारेमे। 'हा वत्स हा गुणायास हा सौभाग्यनिधे भवान् । प्रियंकर गतः कुत्र देहि प्रतिषचो मम ।। ७३ ३ स्वजनस्तच्छयं संस्कारार्थ गृहान्निष्कासितुमारेभे, परं सा सुन्दरी नेहमोहितमानसा तत्संस्कार कर्तुं न ददाति । ततः सा पित्रा मात्रा स्वजनेन च वयस्याभिर्विविधाभिः शिक्षाभिः शिक्षितापि तत्कुण न मुश्चति । केवलं विलपन्ती अराजकमिति वदन्ती सुन्दरी तन्मृतकलेचरमालिङ्ग्य स्थिता । पतिं पश्यति निर्जीवमपि जीवन्तमेव सा। नेहे च विचारः स्यान्मोहान्धितदशां यतः ॥ ७४ ६२०) ततो विपण्णमनसा खजनेन मान्निकास्ताविकाच समाकारिताः । तैरपि विशेषः कोऽपि न समजनि । स्वजनेन 'इयमयोग्या' इति विचिन्स मुक्तास्तथैर तदिनं स्थिता । द्वितीयदिवसे तद्देह श्वयथुना ध्यातं ततो विगन्धः प्रससार । तथापि सा प्रेमपरवशा मृतकमालिङ्गन्ती परिजनेन निन्धमानापि 9 सखीभिर्वार्यमाणाप्येवं चिन्तयामास । 'अयं स्वजन इति जल्पति, 'यदयं मृत इयं च ग्रहिला', ततस्तत्र गन्तव्यं यत्र न को ऽपि स्वजनः इति ध्यात्या तच्छवं शिरसि समारोप्य मन्दिरतो निःसृस्य सुन्दरी 19 विस्मयकरुणावीभत्सहास्यरसरगेन जनेन दृश्यमाना श्मशानमुपाजगाम । तत्र प्रावृतजरचीवरगाना ! रेणुधूसरितशरीरा कृतोकेशा महाभैरवव्रतमिवावरन्ती मिक्षामानीय यत्किंचित्सुन्दरं तत्तदने मुज्या, इति वदति । 'प्रियतम, यत्किंचिद्रगम्यतरं तत्वं गृहाण पाश्चात्यं यत्किंचिद्विरूपतर तन्मम देहि' इति प्रोन्य 15 मुद्धे । एवं सा दिने दिने ताहारा कापालिकालिकेत्र राक्षसीय पिशाचीच स्थिता । तदा तत्पिना 15 मियमित्रेण पुरस्वामी विशप्तः । यद्देय, मम सुता महगृहीतेव वर्तते । तत्तां यदि को ऽपि सकलीकरोति तस्य यथाप्रार्थितमहं ददामि' इति दाप्यतां मध्ये पुरं पटहः। एतत्तेन विशप्यमानं कुमारेण श्रुतं चिन्तितं 18च । 'अहो, मूढा बराकी प्रस्ता प्रेमपिशाचेन न पुनरन्येन तदहं वुद्ध्या एता प्रतिवोधयामि' इति 18 चिन्तयता तेन विज्ञतो राजा । 'तात, त्वं यदि समादिशसि तदेतां वणिजः सुतां संधयामि ।' एवं विशते नृपेण भपितम् । 'वत्स, यदि स्वस्थां कर्तुं शक्नोपि ततो युकमेतक्रियतामस्य वणिज उपकारः।' ततो राजपुत्रः कामपि नार्याः शव समानीय तस्याः समीपे मुमुचे । न च सा तेन जरिपता न च तया ॥ सः । यत्किचित्सा शवस्य करोति तदयमपि करोति । अन्यदा तया भणितम् । क एप वृत्तान्तः।' सेनोक्तम् । पपा मम प्रियतमा सुरूपा सुभगा किंचिदस्वस्थशरीय जाता। ततो लोको वदति । 'यदियं "मृता संस्काराहाँ । मया चिन्तितम् । यदयं लोके ऽलोकभापी ततो मया ततः समानीयास्मिन् श्मशाने 4 मुक्ता ।' तयोक्तम् । 'सुन्दरं कृतम्, आवयोः समानस्वभावयोमैनी समभवत् ।' यतः "समानशील- व्यसनेषु सख्यम् ।" तेन भणितम् । त्वं मम स्वसा, एप मम भावुकः । किमभिधानममुप्य ।' तया जल्पितम्। 'मम पतिः प्रियकराभिधः। तयोक्तम् । तव मियापाः किं नाम । तेन निवेदितम् । 'ममश प्रिया मायादेवीति नाम ' एवं परस्परसमुत्पन्नसंवन्धौ तौ वर्तते । यदा सावश्यककृत्यशते प्रयाति तदा तदभिमुख वदति । 'यदर्य मद्दर्यितो द्रष्टव्यः।' (२१) यदा स कुत्रापि याति तदा तस्यास्तं शवं समयं याति । अन्यदा तेनोक्तम् । भगिनि, तव 30 पत्या मम प्रिया किंचिद्रणिता तन्मया सम्यग् नावगतम् ।' तयोक्तम् । 'हे जीवेश, त्वत्शते मया सर्वमपि कुलगृहपिदमातृप्रभृतिकं तृणवत्परित्यक्तं त्वं पुनरीदृशः, यदन्यामङ्गनामभिलपलि' इत्युक्त्वा 33 किंचित्कोपपरा संजाता । पुनरन्यदिवसे सा शवं तस्य समर्प्य नित्यकृते गता। तत्पुनस्तेन शवद्वयमपि 43 कृपे निक्षितम् । ततस्तदनुमार्गमनुसरत्रयं तया भापितः। 'कस्य त्वया तन्मानुषद्वयमर्पितम् । तेनापि गदितम् । 'मायादेवी पियंकरस रक्षानिमित्तमर्पिता, प्रियंकरो मायादेच्याश्च । तदाबामपि तय बनाय' इत्युदित्या तत्र तो समागती प्रियंकरं मायादेवीं च न ददृशतुः। ततः सा दुःखमुपागता 135 सोऽपि च्छमना मूर्छितः । ततो लब्धचैतन्येन तेनादिष्टम् । 'भगिनि, किं कर्तव्यम्, यत्तव प्रियो मम महेलामादाय कुत्रापि गतः, तत्सुन्दरं तेन नाधरितम् । मदीयमिदमाचरितम् । ततः सुन्दरी 39 मुग्धस्वभावा चिरं चिन्तयति स्म 'यत्किल तेन मम स्वामिनामुष्य प्रिया हृतान्यत्र नीता च । तत 39 ईदृशोऽनायर्यो निष्कृपो निपुणः कृतघ्नश्च, येनेदशमाचरितम् । ततस्तेन भणितम् । 'भद्रे, एवंविधे विधेये किं विधेयम् । तयोक्तम् । 'नासि जानामि, भवानेव जानाति क्रिमन कर्तव्यम् । तेनोक्तम् । भद्रे, सत्यं 30 10) सखीभिर्वार्यमाणापि जल्पिटुभारभत अयं 11) : दर्दवी for ध्यावा, : तत्सर्वशिरसि li) mom प्रोच्य मुढे 30) प्रयाति for याति. 3) हेमभावेश 33} : दिने for दिवसे, : निलकृयते 35) देनापि निगदितं, तत्रैवं 38) Rinter तत्र तो अ) लम्बचेननेन, तेन निर्दिष्ई 41) Pएवं विधेये क्योक्तं, " सत्यं भगु ·*74 6 9 9 - रत्नप्रभसूरिविरचिता [IV. 817: Verse 68- पुर्या प्रणतजनकुमुदामन्दप्रमोदकोमुदीशस्य शत्रुजनकुञ्जरकण्ठीरयस सत्पथजासिकस्य काञ्चनरथस्य । पृथ्वीपतेरिन्दीपरलोचनाभिधानप्रणयिनीक्षिमको मणिरथकुमारस्तनयः समभवत् । स च क्रमेण प्राप्तयोनो गुरजनैः प्रतिपिशो ऽपि वयस्यैनिवारितो ऽपि सद्भिनिन्धमानो ऽपि कौदयेन नदिया 3 पापाई कुर्वश विरमति । अन्यदा च वस्यारण्ये प्रविष्टस्य श्रीवर्धमानजिनः फेयलमानशाली जगत्रयपतिः पवित्रितत्रिभुवनतला काकन्यां समवस्तः । ततश्चतुर्दियदेवनिकायैः समवसरणं चके । तर च श्रीमहा- वीरः स्वयं गौतमादीनां गणभृतां सौधर्माधिपतेरपरस्य च सुरामुरनिकरस्य सपरिजनस्य पाचनस्थस्य नरेशितुः पुरः सम्यक्त्वमूलं धर्म द्विविधं निवेदितुमारेमे । शड्दादिदोषरहित स्थैर्यादिगुणभूषितम् । पञ्चमिर्लक्षणलक्ष्यं सम्यक्त्यं शिवरामणे ॥ ६८ आर्जवं मार्द, क्षान्तिः सत्यं शौचं तपो यमः । ब्रह्माकिञ्चनता मुकिर्यतिधर्मः प्रकीर्तितः ॥ ६१ अहिंसादीनि पञ्चाणुव्रतानि च गुणत्रयम् । शिक्षापदानि चत्वारि द्विधर्मः कुफर्महत् ।। ७० ६१८) इतयारसरं मत्वा तत्त्वानुगामिना प्रभूतजन्तुबघजातपातकाशविना ताजलिना याञ्चनरथेन 12 राशा पृष्टम् । 'नाथ, मणिरथकुमारो भन्यः किमभव्यश्च' इति । भगवतादिएम् । 'अयं भव्यश्वरमशरीरच 12 इति । नृपेण विनतम् । 'भगवन् , यद्ययमन्तिमतनुस्ततः कथमनेकधा निविध्यमानोऽप्यासेटकव्यसनतो न निवर्तते, कदा पुनस्तस्य जिनधर्मे बोधिः। तीर्थरन्तोक्तम् । 'भद्र, त्यत्स्नुः प्रबुद्धः प्राप्तसंवेगर इहैव 15 प्रस्थितः' इति । नृपेगोकम् । 'नाथ, केन वृत्तान्तेन तस्य वैराग्यमजायत ।' जगन्नाथेन समादिष्टम् । 15 'इतोऽस्ति योजनप्रमाणे भूमिभागे कौशाम्ब नाम वनम् । तत्र च यहयः कुरङ्गशूकरशशकसंघाताः परिवसन्तीति मस्या कुमारः पापद्धिनिमित्तमागतः । तत्र च तेन भ्रमता एकस्मिन् प्रदेशे सारयूथमा 18 लोक्य कोदण्डमारोप्य यावच्छरः सजीगतस्तावत्सर्वमपि मृगकुल कारनाशं ननाश । परं तदैकाकिनी 18 मृगी कुमारं चिरममिवीक्ष्य दीर्घ निश्वस्य निष्पन्दुलोचना संजातहृदयविधम्मा निमाका स्थिता । तो च तथापस्थितां दृष्णा कुमारेण चिन्तितम् । 'अहो, महत्कौतुरुम्, एतस्मिन, हरिणयूथे भनटे ऽपि 21 परमियं मृगी मदभिमुखं पश्यन्ती तथैव तिष्ठति' इति चिन्तयतस्तस्याभ्पासं सा समुपेयुपी । ततः सानेकन्यापदजीमान्तकरमर्धचन्द्रमालोक्यापि स्नेहनिर्भरहृदयेव स्थिता । ततः कुमारेण शरासनं शाश्वाभाञ्जि । 'यो ऽपराधरहितान् जन्तूनिहन्ति स महापापी' इत्येवं चिन्तयता प्रादुर्भूतजन्तुजात- काक्षणमंत्रीपूरितचेतसा तेन सा हरिणी सह करतलेन पस्पृहो। यथा यथा तरस सरङ्गं स्पृशति स्फुटम् । तथा तथासौ जायेत याप्पाक्लिविलोचना ॥७१ ततस्तस्या पिलोकनेन कुमारस्य दाभ्यां विकसितं सर्वाङ्ग रोमाञ्चकका प्रससार । चेतसि परमः प्रमोद प्रवृत्तः । शातं यथा काप्येषा मम पूर्वसंपन्धितीति । शानं मन्ये शोरेय नापरस्य च फस्यचित् । प्रमोदेते प्रिये इष्टे दृष्टे संकुचतो ऽप्रिये ।। ७२ 'जन्मान्तरे का ममासीत्' इति ध्यायतस्तश हदि स्थितम् । अथैय तातः कावन्दी चम्पापुर्या, 30 अयातः । अर च विल भगवान् श्रीमहावीर समवहतः । तस्य चन्दनानिमित्तं वगाहममि गमिष्यामि, 30 पैनैतद्वृत्तान्त पृच्छामि, कैपा मृगवधूः, अस्माकं जन्मान्तरे कीदृशि संवन्ये आसीत्' इति ध्यायंचलितः। 'स मृगी च सांप्रवं समवसरणयाामाकारगोपुपन्तरे द्वावपि वर्तते' इति वदतस्तीर्थरुनः पुरो 33 मणिरथकुमारः समागतश्च प्रदक्षिणाय दया भगवन्तं नत्या प्रपच्छेति च । भगवान्, निघेदय कैपा35 फुरङ्गी ममोपरि परमप्रेमधारिणी। ततो भगवान् शातफुलतिलकः सकल जन्तुसंधातयोधाय पूर्वमय ते सयोपरयातुमारेभे। ६९९) अौर भरते साकेतारम् । तब नाना कान्त्या च मदनो नृपः। तत्स्नुरनगः कुमारः। तत्राल्यो धमण इच वैभ्रमणः श्रेष्ठी। तदङ्गजः प्रियंकारयः, स च सौम्यः सुजनः कुशलस्त्यागी यालु श्रद्धालु। अन्यदा वैश्रमगेन प्रातिवेदिमकप्रिय मित्रपु-या मुन्दा सह तनयस्य पाणिग्रहणमकार्यत । 33 द्वयोरपि प्रीतिर्महनी जाता। परसरं स्तोमे ऽपि विरहे तन्मियनं सोत्सुकचित्तं भवति । अन्यदा 30 भरितम्यतयापटुनरशरीरे प्रियंकरे सा सुन्दरी बहुलरशोरशङ्कव्यथिता न भुनक्ति न नाति न जल्पति न गृहरूल्यं करोति, केवलं संभावितदपितपश्चताधिकाम्यन्तरतापलोचनप्रवर्तमानयापजललया विषीदन्ती 42 स्थिता । ततस्तथाविधकर्मसंयोगेन क्षीणे प्राणिते प्रियंकरः परलोकमियाय । ततस्तं मृतं विलोक्य 11) दत्तावानुगामिना 17 सबुद्ध for प्रबुद्ध 21) तिष्ठत इति 2208 रनेइमरनिर्भर (भर added on the margia) 23) वारशामाजि1)rm अमात अ) inter वैश्रमण 4 मेष्टी 24 T 30 ·*75 1 1 G 6 -IV. 21 : Verse 74] कुवलयमालाकथा ४ 1परिजनो ऽतीवविषण्णमनाः। पिता प्रलपितुमारेमे । 'हा घरस हा गुणायास हा सौभाग्यनिधे भवान् । प्रियंकर गतः कुत्र देहि प्रतिवचो मम' ॥ ७३ स्वजनैस्तच्छवं संस्कारार्थ गृहानिष्कासितुमारेमे, परं सा सुन्दरी स्नेहमोहितमानसा तत्संस्कार 3 कर्तुं न ददाति । ततः सा पित्रा मात्रा स्वजनेन च वयस्याभिर्विविधाभिः शिक्षाभिः शिक्षितापि तत्कुण न मुञ्चति । केवलं विलपन्ती अराजकमिति वदन्ती सुन्दरी तन्मृतकलेवरमालिङ्गय स्थिता । पति पश्यति निर्जीयमपि जीवन्तमेव सा। हे नैय विचारः स्यान्मोहान्धितहां यतः॥७४ ६२०) ततो विषयणमनसा स्वजनेन मात्रिकास्तान्त्रिकाध समाकारिताः। तैरपि विशेषः कोऽपि न समजनि । स्यजनेन 'इयमयोग्या' इति विचिन्त्य मुकास्तथैव तदिन स्थिता । द्वितीयदिवसे तदेहं 9 वयथुना व्याप्तं ततो विगन्धः प्रमसार । तथापि सा प्रेमपरवशा मृतकमालिङ्गन्ती परिजनेन निन्द्यमानापि सखीभिर्यमाणाप्येवं चिन्तयामास । अयं वजन इति जल्पति, 'यदयं मृत इयं च महिला', ततस्तन गन्तव्यं यत्र न कोऽपि स्वजनः' इति ध्यात्वा तच्छवं शिरसि समारोप्य मन्दिरतो निसृत्य सुन्दरी 1 विस्मयकरुणावीमत्सहास्यरसयशेन जनेन दृश्यमाना श्मशानमुपाजगाम । तन प्रावृतजरपीवरगात्रा 13 रेणुधूसरितशरीरा कतो केशा महाभैरववतमिधाचरन्ती भिक्षामानीय यत्किंचित्सुन्दरं तत्तदने मुक्त्या, इति वदति । 'प्रियतम, यत्किंचिद्रम्यतरं तत्वं गृहाण पाश्चात्यं यत्किंचिद्विरूपतरं तन्मम देहि' इति प्रोच्य 15 भुके। एवं सा दिने दिने कृताहारा कापालिकबालिकेर राक्षसीव पिशाचीव स्थिता । तदा तत्पिा प्रियमित्रेण पुरस्वामी विशप्तः । यद्देव, मम सुना ग्रहगृहीतेच वर्तते । सत्ता यदि को ऽपि सकलीकरोति तस्य यथाप्रार्थितमहं ददामि' इति दाध्यतां मध्ये पुर पटहः । एतत्तेन विज्ञप्यमानं कुमारेण श्रुतं चिन्तित 18च । 'अहो, मूढा पराकी प्रस्ता प्रेमपिशाचेन न पुनरन्येन तदहं बुधा पता प्रतिवोधयासि' इति 18 चिन्तयता सेन विज्ञप्तो राजा । 'तात, त्यं यदि समादिशसि तदेतां वणिजः सुतां संबोधयामि ।' एवं विज्ञप्ते नृपेण भणितम् । 'वत्स, यदि स्वस्थां कर्तुं शक्नोपि ततो युक्तमेतक्रियतामस्य वणिज उपकारः।' 21 ततो राजपुत्रः कमपि नार्याः शवं समानीय तस्याः समीपे मुमुचे । न च सा तेन अल्पिता न च तया सः। यत्किचित्सा शवस्य करोति तदयमपि करोति । अन्यदा तया भणितम् । 'क एप वृत्तान्तः।' सेनोक्तम् । 'पपा मम प्रियतमा सुरूपा सुभगा किंचिदस्वस्थशरीरा जाता। ततो लोको बदति । 'यदियं 24मृता संस्काराही ।' मया चिन्तितम् । 'यदयं लोके ऽलीकभाषी ततो मया ततः समानीयास्मिन् श्मशाने 24 मुक्का। तयोकम् । 'सुन्दरं कृतम्, आवयोः समानस्वभावयोमैत्री समभवत् ।' यतः “समानशील- व्यसनेषु सख्यम् । तेन भणितम् । 'त्वं मम स्वसा, एप मम भावुकः । किमभिधानममुष्य ।' तया 27 जल्पितम् । 'मम पतिः प्रियकराभिधः ।' तयोकम् । 'तब प्रियायाः किं नाम । तेन निवेदितम् । 'मम 7 प्रिया मायादेवी ति नाम ।' एवं परस्परसमुत्पन्नसंवन्धौ तौ वर्तते । यदा सावश्यककृत्यकृते प्रयाति तदा तदभिमुखं वदति । 'यदयं मयितो द्रष्टव्यः।' (२१) यदा स कुत्रापि याति तदा तस्यास्तं शर्व समर्प्य याति । अन्यदा तेनोक्तम् । भगिनि, तव 30 पत्या मम प्रिया किंचिगणिता तन्मया सम्यग् नाचगतम् ।' तयोक्तम् । 'हे जीवेश, त्यसते मया सर्वमपि कुलगृहपितमाप्रभृतिकं तृणवत्परित्यक्ती त्वं पुनरीदृशः, यदन्यामङ्गनामभिलपसि' इत्युक्त्या 33 किंचित्कोपपरा संजाता । पुनरन्यदिवसे सा शवं तस्य समये नित्यते गता। तत्पुनस्तेन शवद्वयमपि 33 कूपे निक्षिप्तम् । ततस्तदनुमा मनुसरन्नय तया भापितः। 'कस्य त्वया तन्मानुपद्वयमर्पितम् । तेनापि गदितम् । 'मायादेवी प्रियंकरम्य रक्षानिमित्तमर्पिता, प्रियंकरो मायादेव्याश्च । तदावामपि तय 36 बजायः' इत्यु दित्वा तत्र तो समागतौ प्रियंकरं मायादेवी च न दृशतुः। ततः सा दुःखमुपागता । ३७ सोऽपि च्छाना मूर्छितः। ततो लब्धचैतन्येन तेनादिष्टम् । 'भगिनि, किं कर्तव्यम्, यत्तय मियो मम महेलामादाय कुत्रापि गतः, तत्सुन्दरं तेन नाचरितम् । मदीयमिदमाचरितम् । ततः सुन्दरी मुग्धस्वमाया चिरं चिन्तयति म यत्किल तेन मम स्वासिनामुष्य मिया हतान्या नीता च । तत 39 ईदशोऽनायो निष्ठपो निघृणः कृतघ्नश्च, येनेदृशमाचरितम् । ततस्तेन भणितम् । 'भद्रे, एवंविधे विधेये कि विधेयम् ।' तयोक्तम् । नालि जानामि, भवानेच जानाति किमत्र कर्तव्यम् । तेनोक्तम् । 'भद्रे, सत्यं 30 39 10) : सखीभिर्यमाणापि जल्पितुमारगत अयं 11) वदंती for ध्यात्वा, १ ताशिरशि 14) Bom प्रोन्य मुछे. 30) B प्रयाति for याति. 2) हे मजीवेश 13) दिने for दिवसे, : नित्यकृयते 35) B नेनापि निगदित, . तत्र 361 3 2nter. सौ. सम्पचेतनेन, तेन निर्दिष्ट 41 एवं विषय तयोक्त, सरगु ·19 18 18 *76 रत्नप्रभसूरिविरचिता [IVA Verse 75- 1 तत ऋणु । सदैक एव जीव ससारे परिममग्नस्ति, क प्रिय , का प्रिया च, सर्वमपि संसारस्वरूप ! सौदामिनीव क्षणदृष्टनटम् । सर्वथैवानित्यतादिभावना समाप्रय । वियोगान्ता सयोगा । पतनान्ता 3 समुच्छ्श । महारोगा इव भोगा । एप जीव ससारे चतुरशीतिलक्षसस्ययोनिपु नट इव विविधरूप : भाग्भवतीति शात्वा सम्यक्त्यमगीकुरु ' एवं च भो मणिरथकुमार, या मुन्दरी प्रबोधिता तेन गृहमुपागता च ! तस्पिना महोत्सवो रचयाचके । सर्वर मध्ये पुर प्रवृत्त साधुवादो यदिय सुन्दरी 6कुमारेण योधिता। तापनो मणिरथकुमार य सुन्दरी जीव सत्य तदा एनसम्यक्त्यरत्यक्ष पञ्चत्व 6 मपाप्य मानभट सजात । तत पद्मसारनामा | तत कुवलयचन्द्र । ततो वैडूर्यनामा देय । ततस्त्व मणिरथकुमार इति । य पुनर्वणिक्तनूज स ससार परिम्रन्यासिन् यने मृगी समुदपद्यत । त्वा अदृष्योहापोहवत्या अस्या प्राम्भयस्मरणेन त्वयि नेह समुल्ललास।' एन च भगवता निवेदिते मणिरथ बुमारेण विशतम् । 'एव ममानेन दु सापासेन ससारपासेनाल, भगवन् , प्रसाद विधाय मपि प्रवज्यारत्न देहि' इति बदन कुमार श्रीभगवता दीक्षित । ६२२) अनान्तरे गौतमेन गणता विज्ञप्तम् । भगवन् , अस्मिन् ससारे जीवाना मध्ये को जीवो12 दुखित' इति । भगवता समादिष्टम् । 'सम्यग्दजिीवो ऽविरतो नित्य दुखित पय ।' गौतमेन भणितम् । 'केन हेतुना ।' भगवता निवेदितम् । 'य सम्यग्दर्भिवति स नरकतिर्यग्मनुष्यवेदना 15 जानाति । तत पुरत ससारभार प्रेक्षते । न च चिरतिभार करोति । अनुभवति वर्धमानसतापो नरक 15 दु खमिति । अत एप स दुसितानामपि दु सी।' पुनीतमेन पृष्टम् । 'स्वामिन् , क सुखी ।' भग वतादिपम् । 'सम्यग्दृटिर्जीयो विरत स एव सुखित । यत, देवलोकसम सौरय दु ख च नरकोपमम् । रतानामरताना च महानरकसनिमम् ॥ ७५ एवमनेकधा भगवान् विविधजनपृष्सदेहसदोहभङ्ग वितत्य समुत्तस्थौ । ततनिदशयन्दमपि स्वस्वस्थान जगाम । भगवानपि श्रावस्ती पुरी प्रति जगाम । सुरै समवसरणे कृते प्रैलोक्याधिपति सिंहासन 21 मञ्चकार । गौतमादयो गणभृतो यथास्थान निविष्टा । तत्रत्यो नृपती रत्नागदो भगवन्त प्रणिपत्य । निषसाद । भगवता ससाराशर्मनाशिनी देशना निर्ममे । अन्तरे गौतमस्वामिता सर्वमपि जानताप्य- योधजनोधाथ तीर्थनाथ प्रपच्छे । 'नाथ, जीवस्वरूप निवेदय ।' ततो भगवता यथायस्थ सर्वमपि 4जीयस्वरूप प्ररूपितम् । अथ तत्र वालमृणारकोमलभुजो भुजान्तरराजमानहारसार कपोलपालिदिल " सन्मणिकुण्डल कोऽपि नरस्त्रिदशकुमार इव प्रविश्य जय जयेति वदन् विजगदभिवन्धमभिवन्ध यमाणेति । 'नाथ, य-मया दा श्रुतमनुभूत रजनीमध्ये तधुना निवेदय, किमिन्द्रजारम् , किं स्वप्न , सत्य था। भगयता भणितम् । 'देवानुप्रिय, यवया दृष्ट तदवितथमेय ।' एतदाकर्ण्य तत्क्षणमेव त्वरितपद श समवसरणानि सूत । ततो गौतमेन पृण्म् । 'स्वामिन् , किमेतत्, असाकमपि महत्कौतुकम् । ततस्तीर्थ प्रतादिष्टम् । 'इतो ऽस्ति नातिदूरे ऽरुणाम नाम नगरम् । तत्र रत्नगजेन्द्रो नाम नृपति । तत्तनुज 30 कामगजेन्द्र सचायदा प्रियनुमत्या प्रियया सह मयारणे निविष्ट । ततो नगरगतविभवविलासान् 30 प्रेक्षितु प्रवृत्त । तत फमिचिणिग्मदिरोपरि फुट्टिमतले कन्यकामेका क्न्दुककैलि कुर्वतीमद्रासीत् । तस्य तदुपरि महानुराग समुपन्न । सुरूपे ऽपि पुरूपे ऽपि भवति प्रेम कुत्रचित् । रूप नेहस्य नो हेतुर्ग्रथा रूप ततोऽशिपु ॥ ७६ ९२३) तेन पायस्थिताया कान्ताया भयेनाफारसवरणमेव च । तया तु तत्सर्वमपि रक्षितम् । तस्य राजपुषस्य तामेव ध्यायतो महत्पुढेगे जाते तया चिन्तितम् । किं पुनरस्योरेगकारणम्, अथवा 36 शातं संव वणिकपुनी मत्प युश्चतसि स्थिता । ततस्तया ता यावयित्वा प्रिय परिणायित । ततस्तुऐन 36 तेनोक्तम् । 'प्रिये, साधु त्वया तदा मम मनोभाव उपरक्षित । ततस्त्व भूहि वान्ते, क ते घर ददासि । तयोनम् । 'यत्किंचिव पश्यसि शृणोपियवानुभवसि यद्दयित । तत्सर्वमपि निवेद्य मध देयस्त्वयैप पर '१७७ 39 तेनोकम् । 'भवन्वेवम् । ततोऽन्यदा तत्र चिनसता तस्लै कुमाराय चित्रपट समर्पित । तत्र च चिचाहादविधायिनी चिनिता कनीमेका विलोक्य विलयस्मेरमना फुमार पप्रच्छ । 'भोश्चित्रकर, 33 33 39 सर्वगक एवं 3) Bom, संसारे ) 3 om या 10)एवं मानेन Bएवमतेन 15) om तत पुरत ele.to नरवामिति 25) ० विग-भिवंच 23) नाम भूपति 1) प्रेषितु for Aक्षितुं 5) B महान नुराग 35 तस्तुष्टेनोक्न 41) भो चित्रर ·12 -IV. 25 . Verse 77] कुवलयमालाकथा ४ 1कुमारीरुपं प्रतिकृत्याः कस्याश्चित्त्वया लिखितम् , किमुत स्वमत्या । तेन विशप्तम् । 'देव, उजयिन्यां 1 महापुर्यामवन्तीनृपतेः सुतायाः प्रतिच्छन्दः । ततः कुमारः सादरं तां निद्रासिव नयनमनोहारिणी, शकिमिव हृदयदारण निपुणां, शुद्धपक्षेन्दुकलामिव भृशं विमला, महाराजराज्यस्थितिमिय सुविभक्त-३ वर्णोपशोभितां, जिनश्रुतिमिव सुप्रतिष्ठिताझोपाङ्गसुभगां विलोक्य क्षणं स्तम्भित इव, ध्यानगत इव, हपन्निर्मित इव, लेप्यमय इव स्थितः । ततः कृतकृत्य इच कुमारन चित्रपटं देव्यै प्रदर्य जजल्पेति । 'देवि, सुन्दरमुत्पद्यते यद्येपा कन्या लभ्यते।' तया प्रत्युक्तम् । 'देवि, निजरूपं चित्रपटे लेखयित्वायमेव व्यावृत्य प्रेप्यतां, यथावन्तीपतिस्तदृष्ट्वा स्वयमेव दुहितरं ददाति!' कुमारेणोक्तम् । 'प्रमाणमेतत् ।' ततस्तेन चित्रकृता चित्रपटः कामगजेन्द्ररूपसमन्वितोऽवन्तीभर्तुः पुरो दर्शितः तेनापि सुतायै दर्शितः। तमालोक्य जातानुरागां तां विज्ञाय राजा जगाद् । 'युक्तमेतद्यदियं पुरुषद्वे पिणी ततोऽन्य कुमार नाभ्यलपत् । सांप्रतं तु विधिप्रशाप्रकर्षकशपट्टायमाने ऽस्मिन कुमाररूपे भृशमनुरका । ततोऽस्या अयमेव परो युकः' इति ध्यात्वा राशा तस्मे कुमाराय दुहिता दत्ता। २४) ततः पिबादेशेन कुमारो वल्लभया समं स्कन्धावारेण च चलितः। ततो ऽसपर्यस्त-12 किरणदण्डे चण्डरोचिपि निशाप्रथमयामार्धे प्रियया समं सुप्वाप । एवं द्वितीये यामे कस्याप्यपूर्व- कोमलकरतलस्पर्शन विवुद्धः सन् कुमारो व्यचिन्तयदिति । 'यदीदृशः स्पर्शो नानुभूतपूर्व इति । 15 सर्वथायं मनुष्यस्पर्शी न भवति' इति चिन्तयता कुमारेण पुरस्त्रिभुवनाश्चर्यकारि रूपहारि कन्यादयं 15 निरीक्ष्य भणितम्। 'यद्भवत्यौ मानुष्यो, किं या देव्यो, ममात्र महत्कोतुकम् ।' ताभ्यामुकम् । 'भावां विद्याधयौं भवतः पार्थे केनापि हेतुना समायाते स्वः, परमावयोर्भवता परोपकारिणा प्रार्थना वृथा न 18 कार्या।' कुमारेणोक्तम् । 'निवेद्यतामहं दुस्साध्यमपि भवत्कार्य साधयिष्ये ।' ताभ्यामुक्तम् । 'देष, 18 शृणु । अस्ति कुबेदिग्भागे चेताव्यः पर्वतः । तत्रोत्तरदक्षिणश्रेण्यौ विद्यते । उत्तरश्रेण्या सुन्दरमानन्द- मन्दिरं नाम नगरम् । यत्कीदर्श, बहुसौवर्णमन्दिर पहुपुरुपसेवितं यहुजलाशयपरिगत बहुकुमुदोष शयनम् । तत्र पृथ्वीसुन्दरः क्षमानेता। तस्य देवी मेखलाभिधा । तत्कुक्षिसंभवा विन्दुमती कन्या । सा21 च सुन्दरावयवाभगभाग्यलौभाग्यभूमिका चारचातुर्यकरण्डिका पुरुषद्वेपिणी । सा च वयोविभवकला- कलापपरिकलितेभ्यो ऽपि विद्याधरकुमारेभ्यः कदापि न स्पृह्यति । ततः सा यौवनस्था गुरुजनेन 24 जल्पितेति । 'वत्से, स्वयंवर बरं गृहाण ।' तदाकर्ण्य तयावां भणिते । 'यदि, सख्यौ युवां भणथस्तदैकदा ५ वक्षिणश्रेषयां भवतीभ्यां सह परिभ्रमामि' इति । आवाभ्यामप्युक्तम् । 'एवं भवतु' इत्युदित्या गगनतल- मुत्पत्य गिरियर काननान्तरे वयमयतीर्णाः । तत्र क्रीडन्तीमिरमाभिः किनरमिथुनमेकं कामगजेन्द- 'कुमारस्य गुणग्रामगानं कुर्वाण समाकर्णितम् । प्रियसख्योक्तम् । 'सखि, पवनवेगे, अग्रतो भूत्वेदं पृच्छ,27 क एप कुत्रत्यो या कामगजेन्द्रकुमारः, यस्याधुना गीतमुद्गीतम् । ततस्तथा किना निवेदितम् । "विद्याधरयाले, कामगजेन्द्रः स कदापि न दृष्टः श्रुतश्च न । तर्हि यदि तेन कार्य तदk किनरं पृच्छ ।' 30 तेन भवद्वत्तान्तः सर्वो ऽपि कथितः। तदिदं श्रुत्वा तया विन्दुमत्याः पुरो गदितम् । तदाकर्णनेन 30 तदिनादारभ्य विन्दुमती तुहिनक्लिष्टा कमलिनीव प्रियवियुक्ता राजहंसिकेव मन्त्राहता भुजङ्गीच नि:श्रीका निर्वचना नि:प्रसरा तनोत्यालेख्यम्, न शृणोति गीत न पादयति वीणां, केचलं मत्तेव ग्रहगृहीतेव 33 मृतेय जाता। सखीभिर्भाषितापि सा किमपि नोत्तरं ददात्ति । भया ज्ञातं यदेतस्याः कामगजेन्द्र एवं 83 प्याधिनिदानम् । अतो ऽमुप्यास्तत्संगम एव महौषधम् । यतोऽग्निबग्धानामग्निरेपौषधं विपक्लान्तानां विपमेव । इति विचिन्तयन्त्या मया भणिता मानवेगा । 'ययस्ये अमुष्याः कामगजेन्द्र एव चिकित्सका।" 36 तत आवाभ्यां भणितम् । 'प्रियसखि, विश्वस्ता भव' तथा करिष्याचा, यथा तं कुमारमानीय तह ध्याधिमपनेष्यावः। तयोक्तम् । 'तदानयनाय युयां बजथा।' ६२५) तयेत्यावां प्रतिपद्य तस्मिनापि गिरिकुहरशिलातले कमलकोमलदलविरचित्ते खस्तरे त 39 विन्दुमती विपादं कुर्वन्ती निवेश्य प्रचलिते, परं न जानीवः कुन सा पुरी यत्र त्यं भवासि, कुन भवान् 39 प्राप्य इति । एतदर्थपरिशानाय भगवती प्रशती समाराषिता । ततस्तथा प्ररूपितम् । 'यथैप कुमार उज. यिन्यां गच्छन् बनान्तरे रचितशिविरसंनिवेशः सांप्रतं तिष्ठति । एतन्मत्यावां भवदन्तिके समा. 4याते। अतः परं सांप्रत देव, तवायत्तं प्रियसख्या जीवितमिति मा विलम्बस्व त्वरितमेघोतिष्य यदि 42 3) मुविभक्तिवर्णोप', 19) has a marginal rote on असापर्यंत etc. अवसाने पर्यस्त पवित्र किरणदहो यस स तथा ॥ 13) pom चण्ड, मिसासम सखे परन: 39) Badds a after निसरा.) औपथ for मझौष 27 wwam ·3 12 *78 रतप्रभसूरियिरचिता [IV. 25 : Verse 78- 1जीवन्ती बिन्दुमती फयंचिदृश्यते ।' कुमारेणोकम् । यद्यप्ययश्यं गन्तव्यं तथापि देव्याः पुरो निवेद- 1 यिष्ये । ताभ्यामुक्तम् । स्वमीदशः स्वामी सर्यनीतिपरायणः कथं वीणां रहस्यै कथयसि, किं न श्रुत- स्त्वया जनपक्ष्यमाणः लोकः। 'नीयमानः सुपर्णेन नागराजो ऽवीदिदम् । या स्त्रीणां गुह्यमाख्याति तदन्तं तस्य जीवितम्' ।। ७८ ततो न कध्यं नारीणां रहस्यम् ।' कुमारेणोक्तम् । 'किमपि कारणमयास्ते, एकदा मया तव्या वरो दायि, यत्किचिच्छ्रुतं दृष्टमनुभूतं तत्सर्पमपि निवेदयिष्ये । ततः कुमार प्रोयाय । प्रिये, संप्रति 6 प्रजामि ।' तयोदितम् । 'यत्किंचिद्देवाय रोचते देवत्तचनोतु ।' ततो देव्या विहितालिपुल्या विद्या. धयों विभते । अयं पतिर्मया भवत्योन्यासीरत इत्यालाय इहानीय मोक्तव्यः ।' ततस्ते शं फुमारं विमान- मारोप्य गगनतलमुत्पतिते । ततस्तस्य प्रिया 'माया पाप्यत्र, किं स्वमो घा, हत एनाभ्यां मम पतिरेप्य.. तीति कि वान' इति ध्यायन्ती यावद्विषण्णा तिष्ठति तावत्स्तोकायशेपक्षणदायां विमान प्राप्तमेय । तत स्तदृष्ट्वा तद्गार्या नलिनीयमविलोकनैनेय मरालिकाभिनवजलददर्शनेनेय शिखण्डिनी प्रमुदिता जाता। "ततस्तया दृष्टे विद्याधयों कामगजेन्द्रोऽपि। २६) अथ विमानावतीर्य वीर्यशाली शयनीये निविष्टः । प्रोयतुते । 'भद्रे, स्वपतिन्यासीकृत स्त्वयावयोः स चेदानी समानीय समर्पितो ऽति' इत्युदित्वा ते समुत्पत्य गते । ततोऽसौ पादपतन- 15 मातत्य पप्रच्छ ! 'देव, भवान् छ गतः, कुतो या प्राप्तः, किं त्वया दृष्टम् , किमनुभूतम् , किमयस्था सा विद्याधरी प्राप्ता । पतत्यसय सयः कथयस्व ।' कुमारः समात्यातुं प्रववृते । 'इतो विमानाधिरूढेन मया योनि वैतादयपर्वतकन्दोदरे मणिप्रदीपप्रज्वलनप्रद्योतितदिनचक्र नीनं भुवनमेकमदर्शि तत्र नलिनी- 18दलनस्तरे विद्याधरकुमारी च । ततस्ते मृणालकोमलयलयां चन्दनकपूररेणुघवला फुरङ्गीदशमिमां 18 कुमारी जीवन्तीमभिधीक्ष्य प्रमुदिते ऊचतुः। 'प्रियससि, प्रमोईभज, एप तव मनोऽभिरचितो दयितः प्राप्तः, यत्कृत्यं तदाचर' इति वदन्तीभ्यां सखीभ्यां तदसतो नलिनीदलात्यपनीतानि । इति यावत्ते सम्पपश्पतत्तावत्तस्याकोपाहानि शिथिलीभूतानि । ततो दयिते, ताभ्यां तदृष्ट्वा पूस्कृतं 'यदियमावयोः ।। स्वामिनी मरिष्यति ततोऽहमपि । 'किमेतत् इति ध्यायन विलोकितुं प्रवृत्तो यावत्तावत्सा विनिमीलित- लोचना निश्चलाङ्गोपाङ्गा पञ्चतामुपागता । मया भणितम् । 'भवतो न देय रचितुं युक्तमिदं गगनगामितनुजा यत्। मम विरहदुःसहानलसंतप्ता मृत्युमुनीता' ७९ इति जल्पनाह मोहमुपागतः क्षणेन वियुद्धस्तयोः प्रलापान शृणोमि । प्रियसखि कुपिता किं त्वं प्रतिवचनं नो ददासि को हेतु। किं कृतमप्रियमेतत् यदयं दयितः समानीतः॥ ८० २७) मयोक्तम् । 'यदश्यै कालयोग्यं तरकार्यम् । ततस्ताभ्यामदयाचलचूलायलम्बिनि किरण, 30 मालिनि चन्दनदारूण्यानीय प्रपञ्चितायां चितायां तदहं निक्षिप्तम् । तदत्तो हुताशनः प्रस्तः। एतां 30 विनाययोजीवितेन किम्' इति गदिन्या चिरं विलप्य च तत्रैव ते ऽपि प्रविष्टे । एवं नितये ऽप्यस्थिशेपी- भूते क्षणमेकमहमपि मुद्गरेण प्रहत इव महाशोककुन्तेन प्रभिन्न इव न्यचिन्तयमिति । पश्य विधि- 33 विलसितम्, यदियं विन्दुमती मदनुरागेण विपना तखन पते च। ततः कि ममतेन खीवधकलङ्ग-33 फलुपितेन जीवितेन । ततो ऽमुमेव चितानलं प्रविश्य स्तस्य फलमुत्तारयामि' यावदिति मिये, चिन्तयनलि तायद्विद्याचरमिथुनमध्ये विद्याधयोक्तम् । 'विलोकय यदयं फीदशो निर्दयः कुमारः, इयं 36 राफी मृता, अयं पुनरद्यापि जीयति ।' विद्याधरेणोतम् । 'मैवं पादी, यतः स्त्रियः पत्यो मृते चितायां 36 प्रविशन्ति पुनः सत्पुरुषेण महिलाविनाशे स्ववधो न विधेयः । तदाकये मया चिन्तितम् । यत्नेन युक्तमुक्तम् । तत एतस्यां विन्दुमत्पनुकारिण्यां पायां नीरलायण्यपूर्णायां विकसितनीलेन्दीवरलोचनायां 39चलयलमृणालयलयकलितायां विकसितशतपत्रपरवायां तरलजलतरगरगनशिपटाक्षच्छटायां 39 चिकटकनकतटनितम्रफलमायामहमवतीर्यतासां तिपणा जलाजलिं ददामि' इति चिन्तयित्वापत्तीर्णो दयिते, तो पापी यावन्मजनोन्मजनं कृत्वा निर्गतस्तावत्तत्र सर्पमप्यपूर्व पश्यामि । व्योमतलस्पार्शिनः शाखिनः। महाप्रमाणा औषध्यः । उच्छितागास्तुरडा पञ्चचापशतमाना मानुपाः । महादेहा: पक्षिणः।" "*मदोदिति 9) एष ताभ्यो for एनाभ्या. 11): नलिनवर 16) पादपतनमातन्य 18) Bon. सद्य 191500 बुमारी, वीट्य सप्रभुदितस्चतु 21) sinter, वाग्यो तर 20 B कालस्य योग्य 31) for तेपि 36 sadd एतत् before मृता 24 24 27 27 ·1 . -IV28 Verse 80] कुवलयमालाकथा ४ *79 २८) मया चिन्तितम् । 'सर्वथा नासाकीन स्थानम्, तत्र सतहस्तवपुप पुम्प , सर्वथायमन्यो । द्वीप' इति यावद्विचिन्तयामि तावद्दयिते, सा वापी विमानत्वमभजत् । तदह कमपि पुरुष पृच्छामि क एप द्वीप' इति चिन्तयता मया दारकयुगल विलोक्य पृष्टम् । 'को ऽय द्वीप । ततो मा कृमिमिन 3 कुन्थुमिव पिपीलिकापोतमिव विलोक्य ताभ्या विस्मयस्सेरमनोभ्या निवेदितम् । 'वयस्य, तदिदम पूर्व विदेहमहाक्षेत्रम् । मया चिन्तितम् । 'अहो, अतिश्रेष्ट सजात, इदमपि द्रष्टव्यमभूत् । यादिति चिन्तयनस्मि तावत्ताभ्यामह कमिरिय कौतुकात्करतलेन सगृहीत । तत श्रीसीमधरस्यामिसमय 6 सरणान्तर्मुत । ततो मया भगवान् सिंहासनस्य प्रणत । ततस्तत्रत्येन केनचिनृपेण प्रस्तावमासाथ पृष्टम् ।' 'क एप ।' ततो भगवता निवेदितुमारेभे । 'अस्ति जम्बूद्वीपे भरतक्षेने मध्यमखण्डे ऽरुणाभ नाम नगरम् । तत्र रतगजेन्द्रो नाम राजा । तदहज कामगजेन्द्र एप कुमार । एताभ्या देवाभ्या । 'नीलम्पट' इति मत्वा स्त्रीवेष विधायापहत्य घेताढ्यकन्दरान्तरानीत । तवालीकमयने 'विद्याधर पालिका तब बियोगेन मृता' इति ते उत्तवा ता चितामारोप्य तामनु विलपन्त्यो स्वेनापि प्रधि तत्रेय 1दग्धे च । सापि माया विद्याधरमिथुनता। प्रबुद्धो वाप्या समागत । ततो चापीव्याजेन जलकान्त 12 यानेनात्राभ्यामानीयेप मदन्तिके सम्यक्चलाभार्थमवसरे मुक्त ।' राक्षेति पृष्म् । 'भगवन् , एतयोरेत स्यानयने किं कारणम् । भगवतादिष्टम् । 'पञ्चभिर्जनै पूर्वभवे सङ्केत कृतो यदेकेनेकस्य परस्पर 15 सम्यक्त्व दातव्यमिति । पूर्व मोहदत्त १ तत स्वर्गी २ तत पृथ्वीलार ३ पुन स्वर्गी पुनरेप 15 चरमदेह कामगजेन्द्र ५ समुत्पन । तत्त्व युध्यस्व मा मुहा, यथाशक्त्या विरतिं गृहाण इति स्वामिनोक्तम् । तत प्रिये, राझा पुन पृष्टम् । प्रभो, अय लघु कथ चयमुच्चैस्तरा ।' भगवता भणितम् । 18 इदमपूर्वमहाविदेहक्षेत्र, अत्र तु सुपमा काल सैप शाश्वत , महादेहा देहिन । तर पुनर्भरतक्षेनं, दुपमा 18 समय , स अशाश्वत , अतस्तुच्छतनयो जना ।' ततोऽपि राज्ञा पृटम् । कावेतो देवो ।' जिनेनोचे। 'यै पञ्चभि सङ्केत कृत , तेपा मध्ये एतौ द्वौ देवौ ।' ६२९) एच भगवता निवेदिते यावन्मया मस्तकमुन्नामित तावदह स्वमिहेव कटके पश्यामि 21 एतदेव शयन, एपा भवती देवी' इति । तया भणितम् । 'देवो यदाशापयति तदवितथमेव, पर किमपि विशपयामि एतदृत्त त्वया कधितम्, अत्रोद्गतो ऽरुणोऽपि महद्वत्त निवेदित परमेप काल स्तोक ।' कुमारेण भणितम् । 'यतो मनसा देवाना वाचा पार्थिवाना, यो मया भगवान् श्रीसीमधरस्वामी 24 सो ऽद्यापि मम हृदयानत एवावतिष्ठते । अथवा किमत्र विचारेण, भगवान् थीमहावीर एतस्मिन् प्रदेशे समवस्त श्रूयते तमेव गत्वा पृच्छामि सत्यमसत्य यतत् । यदि भगवान् समादेश्यति तत्सत्यमन्यथा माया' इति वदन समुत्थाय कामगजेन्द्र प्रस्थित । प्रियया पृष्टम् । 'यदिद सत्य तदा कि कर्तव्यम् ।' 27 तेनोक्तम् । 'सत्ये जाते व्रत ग्राह्यम् ।' तयोक्तम् । 'यदि देवो दीक्षा ग्रहीप्यते तदाहमपि'। 'एच भवतु' इति चदन कुमार एप प्राप्तो मम समयसरणम् । अमुना प्रणम्य पृष्टोऽहम् । 'किसिन्द्रजाल, कि 30 सत्यम् ।' मयोकम् । 'सत्यमेतत् ।' एतन्निशम्य समुत्पनवैराग्य फटकनिवेश गत ।' गीतमस्वामिना 30 पृशम् । भगवन, इतो गतेन तेन किं कृतम्, संमति च कि तनोति, कुत्र या वर्तते । भगयतादिष्टम् । 'इतो गत्वा देव्या पुर सत्यमिदमिति निवेद्य पितरो दिग्गजेन्द्रारय ख मुत चापच्छा समानितवन्धुजन 33 एप सप्रति समवसरणवाह्यमाकारगोपुरस्याप्रमागतो वर्तते' इति भगवति बदलेर सत्यर समागत 133 ततो भगवता कामगजेन्द्रकुमारो वालुकाकालनमिव निस्वाद, क्षुद्रवीजकोशाभक्षणमिवातृप्तिजनक, क्षारनीरणानमिव तृष्णावर्धक, बन्धनहेतु (१) मिथ्यात्वमिर भववर्धक, उपहासपद, विद्वजननिन्दनीय, 36 विषयसुससेवन मन्यमानो वल्लभया तया परिजनेन च सम प्रधाजित । तेनान्यदा भगवान् पृष्ट । 'कुन ते 35 पञ्च जना प्रवर्तन्ते ।' भगवतोदितम् । 'द्वौ देयो स्त , तायप्यपायुपौ। शेषा पुनर्मनुष्यलोके । ततो दर्शितो भगवता मणिरथकुमारमहर्षि । 'एप मानभटजीव । तन भवे भवान् मोहदत्त इति, तस्य जीवो 9 भगवान कामगजेन्द्र । एको लोभ देवजीय , सो ऽपि मर्त्यभवे ऽवतीणों ऽस्ति, तस्य धैरिगुप्त इति नाम 180 सर्वेषामस्मिन् भवे सिद्धि' इत्यादिशन भगवान् श्रीमहापौर समुत्थितवान् । अन्यदिने भव्यकुमुद मृगाइस्त्रिभुवनभवनमदीप श्रीवर्धमान काफन्दीपुर्ण याह्योद्याने समवस्त । सदसि जीगाजीवपुण्य 31 , शति विनितयामि 107 P adds a befor वैताट्य 18) B पूर्वमहा P B दुबमा 10) भूयोपि for ततोऽपि 27) त for an 1) Born भगवन् ·3 3 6 *80 रतप्रमरिविरचिता [IV.529 : Verse 80- पापासवरनिर्जराबन्धमोक्षस्वरूपमावग्यो । ततो गौतमेन पृष्टम् । 'भगवन् कथं जीयाः कर्म यन्ति।' ! भगवतोक्तम् । लेश्यामेदैजीयाः शुभाशुभं कर्मार्जयन्ति । पत्र जम्यूफलभक्षणदृष्टान्तः । ३०) एकदा कस्साझामात् पट् पुरुषाः पशुनिहस्तहस्ताः समुन्नततरच्छेदाय फाननान्तः प्रविष्टाः । तैरेकसिन् शासिनि भर स्थापितम् । तम भक्तपादप समारहा केचिद्वानरास्तत्सर्वमपि मतं, भक्षयित्वा तद्भाजनमपि भक्त्या प्रतिनिवृत्ताः । ते यनच्छेदका अपि मध्याने बुभुक्षाक्षामकुक्षयस्त पातरलितचेतसस्ता तक न पश्यन्ति, भाजनमपि भन्नमालोकयन्ति । ततस्तैरिति परिदातम् । 'यता- वगयूथेन सर्वमपि भक्तमास्यादितम् , तावदस्माकं युभुक्षितानां का गतिः' इति ध्यात्वा समुत्थाय फला- न्वेषणाय प्रवृत्तास्ते एक जम्बूपादपं फलितं दृष्ट्वा परस्परं मन्त्रयन्ति 'कथयत, क्यं जम्बूफलमक्षणं करिष्यामः।' ततो जम्बूफलानि दृष्ट्वा तवतेषां मध्यादेकेनोक्तम्। 'सर्वेषामपि पञ्चशासाः परश्वधायुधव्यमा वर्तन्ते, ततो मूलादप्येन छित्त्वा फलभक्षणं कुर्मः। तनिशम्य द्वितीयेनोक्तम् । 'असिन पादप मूलादपि च्छेदिते भवतां को गुणो भविष्यति, केवलमस्य शाखा एव छिचन्ते ।' तृतीयेन भणितम् । 'नशासा 12 केवलं फलिता पर प्रति शाखा गृहान्ते।' चतुर्थेनोक्तम् । 'न प्रतिशासाः, केवलं स्तवका एव पात्यन्ते ।'12 पञ्चमेनोक्तम् । 'ममैव धुद्धिरिह विधीयताम्, लफुटेनाहत्य पक्षजम्बूफलानि पातयत । ततः किंचि- द्विहस्य पप्टेनोक्तम् । 'भो नराः, भयतां महदशानम्, महान् पापारम्भः, स्तोको लाभः, किमान 15 प्रारब्धम्, यदि जम्बूफलभक्षणेन यः कार्य तदैतानि पक्कानि गुफसारिकादिभिः पातितानि स्वभावतः 15 पतितानि जम्बूफलानि स्वैरं भक्षयत, नो बान्यत्र बजत' इति ते सर्वे ऽपि तैर्धरापतितरच फलैः साहित्यसुखिता जक्षिरे । सर्वेषामपि फलोपभोगः सदृश एव, पर पुनस्लन यहुविध पापं येनेत्युक्तम् । 18'अयं पादपो मूलादपि च्छिद्यते' स मृत्या कृष्णलेश्ययावश्यं नरकातिथिरेव। द्वितीयेनोक्तम् । यच्छाखा 18 एव च्छेद्या' स नीललेश्यया विपद्य नरकं तिर्यक्त्वं वा प्राप्नोति । तृतीयेनोक्तम् । 'यत्पतिशासा एव ग्राहा' स कापोतलेल्यया तिर्यग्योनावत्पद्यते । चतुर्थेनोक्तम् । 'यत्केपलं स्तमा एव संग्रहान्ते स. सतेजोलेश्यया नरो भवति ।' पञ्चमेनोक्तम् । 'यत्पानि पकानि फलानि पात्यन्ने स पालेश्यया देवत्यं । लमते । पष्टेनोक्तम् । 'यस्केयलं भूमिपतितान्येवास्वाद्यन्ते' स शुक्ललेश्यया सिद्धिसुसमाग् । ततो गौतम पक्ष्य स्वं, यदेकस्मिन् भक्षणकार्ये पपणामपि लेश्यामेदः पृथग भिन्नश्च कर्मवन्धः । यदिधन्द्धि भिन्द्वी त्यादिकं फर्कशं वचो जल्पति, घसान दया न सत्यं स कृष्णलेश्यः । यः पञ्चकार्याण्यनार्याणि समाचरति 24 पष्ठं पुनर्धर्मार्थ स नीललेश्यः। यश्चत्वारि कार्याणि पापमयानि तनोति द्वयं धर्मनिमित्तं स कापोत- लेक्ष्यः । यस्त्रीणि कार्याणि पापाय त्रीणि च धर्महेतवे स तेजोलेश्यः। यः कार्यद्वयं पापार्थ चत्वारि धर्मकारणेस पद्मलेश्यः। य एक कार्य पापहेतवे पञ्च धर्मार्थ च स शुक्ललेश्यः । तया जिनत्वमामोति । 27 तद्भगवतो भणितं सर्वैरपि मुरासुरजरेश्वरैस्तथेति प्रतिपन्नम्। ३१) अत्रान्तरे राजपुन एक प्रलम्बभुजदण्डः सुवेपो वक्षःस्थलविलसदनमालः समवसरणे 30 भगवन्तं प्रणिपत्य प्रोवाच । भगवन् , कि तत्सत्यम्, यदिव्येन वन्दिना तत्र मम निवेदितं तन्मगलम-30 महलं था। भगवतोक्तम् । 'भद्र, सन्सर्वमपि तथ्यमेव ।' तदाकर्ण्य 'भगवदादेशः प्रमाणम्' इति गदित्वा समवसरणतस्तस्मिन्निर्गते गौतमेनाभ्यधायि। 'नाथ, को ऽयं पुमान्, क्रिमेतेन पृष्टम् ।' 33 ततो भगवतानेकलोकपतियोधाय समाचचक्षे । 'समस्ति अम्बूद्वीप भरतक्षेत्रे मध्यमपण्डे 35 अपभपुरं नाम नगरम् । तर चन्द्रमण्डलकरनिकरनिर्मलकीर्तिस्फूर्तिशाली चन्द्रगुप्तः क्षितिपतिः । तत्सूनुरनूनविक्रमो चैरिगुप्तः । तस्यान्यदिने मेदिनीस्वामिनः समासीनस्य समागत्य प्रणिपत्य च 5 नीहारी व्यजियपदिति । 'देव, द्वारे नगरप्रधाननरा भयचरणदर्शनमभिलपन्ति । तदाकार्य 35 राशोक्तम् । त्वरितमेव प्रेप्यन्ताम् । ततत्तया सह तैनरैः प्रविश्य क्रिमप्यपूर्व च वस्तु प्राभृतीरन्त्य राजानं प्रणम्य विशप्तम् । “दुर्वलानां पलं राजा" इति परिभाषपतु देघः । सर्वमपि नगर केनापि मुषितम् । 5 यत्किंचियार तदखिलमपि निशि हियते । राज्ञोक्तम् । 'यूयं बजत स परिमोपी विलोक्यते लग्नः । ३५ ततो राशा पुरारक्षमाकार्य समादिष्टम् । 'अहो, मध्ये पुरं महश्चिौरोपद्रवः' इति । तेनापि विशतम् । 'न 12) pom. 7. 14) B adds ( abore the line ) eg before this 16 ) repeats at (below the line) 10B Adds तस्स (above the lme ) alter पर 21) अपक्वानि for second पवानि, P add वा before फ्लानि 220sadds मवति after 'भाग )om.च 40) Badds देव before न दृश्यन्ते -- ·*81 3 9 -IV. 883 : Verse 85] कुवलयमालाकथा ४ 1दृश्यन्ते हियमाणाः पदार्थाः, न चौरोऽपि लोचनगोचरम् । केवलमेतदेव सर्वत्रापि प्रातः परिश्रूयते यत्पुरं 1 मुषितम् । अहं देवादेशेन पुरपरिवाणं करोमि, परं फेनाप्युपायेन न मलिग्लुचोपलन्धिः । ततः स्वामी 3 कस्याप्यन्यस्यादेशं ददातु । तस्मिन्नेवमुक्तवति नरेश्वरेण सकलमप्यास्थानमण्डलमालुलोके । ६३२) ततो चैरिगुप्तेन विरचिताञ्जलिमा विशप्तम् । 'यदि देव, सप्तरानमध्ये ते स्तेनं देवान्तिकं नानयामि ततोऽहं ज्वालाकुलं ज्वलनमाविशामि' इति । ततो राजादेशमासाद्य वैरिगुतस्य सुगुप्तविधिना 6प्रकोष्ठनिक्षिप्तखेटकस्य करतलकलितकरालकरवालस्य चत्वररथ्यामुखगोपुरारामसरोवरयापीदेवकुल- 6 पानीयशालामठेपु विचरतः पह दिवसा व्यतिचक्रमुः, न पुनस्तेन स चौरपुमानुपलब्धः । ततः सप्तमे दिवसे चैरिगुप्तेन चिन्तितम् । 'सर्वत्र मयान्वेपितं पुरं परं न चौरः प्राप्तः, तत्र को ऽयमुपायो विधेयः, मम च प्रत्यूचे प्रतिज्ञा परिपूर्णा तायदागता ममापूर्णसंधस्य पञ्चता, तदद्य क्षणदायां श्मशाने महामांसं । विक्रीय कमपि चैतालं साधयित्वा चौरवृत्तान्तं पृच्छामि' इति विचिन्त्य वैरिगुप्तः श्मशानभुवं संप्राप्तः । तत्र च तेन महासाहसिना क्षुरिकया जश्योर्महामांसमुत्कृत्य हस्ते विधाय वारत्रयं भणितम् । 'भो भो 1 राक्षसाः, पिशाचा वा श्रूयताम् , यदि भवता महामांसेन कार्यं तदेतद्गृहीत्वा चौरवृत्तान्त निवेदयत । 12 वेतालेनोक्तम् । 'महामांसमहं महीप्ये।' कुमारेण भणितम् । प्रमाणमेतत् , परं चौरप्रचारः परिकथनीयः।' कुमारेणार्पिते महामांसे तेनोक्तम् । 'भद्र, मांसमिदं स्तोकं विनं च, यद्यग्निना पक्कं भवान ददाति तदा 15 गृहामि ।' कुमारेण भणितम् । 'चितासमीपमागच्छ यथा खेच्छयाग्निपद स्वमांसं भवते ददामि । 15 वेताला प्रोवाच । भवत्येवम्। ततस्तौ चितासमीपमाजग्मतुः। कुमारेणापरं स्वमहामांसंपकं तस्मै प्रदत्तम्। तेन च खेच्छया भुक्तं च । अत्रान्तरे गौतमेन पृष्टम् । 'भगवन, किम् पिशाचा राक्षसाच कावलिक- 1sमाहारं कुर्वन्ति किं पा न ।' भगवताशप्तम् । 'गौतम, न कुर्वन्ति ।' गौतमेनोक्तम् । 'यद्यमी नानन्ति 18 ततः कथमनेन महामांसमशितम् । भगवतादिष्टम् । 'प्रकृत्या व्यन्तरा अमी वाला इव क्रीडां कुर्वन्ति । 'महामार्स भुक्तम्' इति लोकस्य मायां दर्शयन्ति । वेतालेन भणितम् । एतन्महामति निरस्थि मह्यं न 21 रोचते, यद्यस्थियरकट कटारायकरं परं ददासि तदेहि ।' तदाकये कुमारो दक्षिणजङ्घामुत्कृत्य चितानले 21 पक्त्वा वेतालस्यार्पयामास ।' पुनस्तेनोक्तम् । 'भो भद्र, अमुनाधुना पूर्ण, संप्रत्यतीव पितो ऽसि, ततस्तव शोणितं पातुमिच्छामि ।' 'पिर' इति वदता कुमारेण यावदेका नसा विदारिता तावत् हाहारयमुखरे- 245ट्टहासे गगनाङ्गणं प्रसृते, 'साहसेनामुना तुष्टो ऽस्म्यनन्यसहशेन । यत्किंचिद्याचसे धीर तदेव वितराम्यहम् ॥ ८१ ३३) ततः कुमारः प्रोवाच तुष्टस्त्वं यदि संप्रति । मत्पुरं मुपितं येन तमेव कथयस्व मे ॥ ८२ 27 वेतालोऽप्यत्रवीदेव तस्य चौरस्य कोऽपि न । प्रतिमल्लः स दृष्टो ऽपि न हि केनापि गृह्यते ॥ ८३ तनिशम्य कुमारेणाक्षतं वीक्ष्य क्षतं दृशा । प्रोचे वेताल चौरस्य स्थानमेव निवेदय ।। ८४ जगाद स च वेतालो यद्येवं शृणु तत्त्वतः । श्मशानान्तःस्थन्यग्रोधे ऽमुण्य स्तेनस्य संश्रयः ॥ ८५ 30 तन बटे छिद्रमेव द्वारम् । तच्छुत्वा कुमारस्त्वरित विकटं प्रेतवनवटं समागह्य शाखालु पति-30 शाखासु मूले पत्रनिकरान्तरे च रुपाणपाणिविलोकितुं प्रवृत्तः। ततः कोटरस्थच्छिद्रसमीपे राजपुत्रो यावदधोबकं करोति तावत्ततो धूपगन्धा करमीरजघनसारमृगमदपरिमलमांसिलो निरसरति । वेणु- 33 चीणारवं कामिनीजनजनितगीतसंवलितं श्रुत्वा. राजसनुना चिन्तितम् । 'दृष्टममुष्य परिमोपिणो 33 मन्दिरम् । अधुना यो वलचांस्तस्यैव राज्यम्' इति विचिन्त्य तत्रैव विवरे किंचिद्भूभागमुपसर्य मणिमय- भवनं चारुकाञ्चनतोरणं वरयुवतिजनप्रचारं विलोक्य व्यचिन्तयत् । स तावदुष्टाचारः कुत्र भावी' इति 36 चिन्तयता तेन कापि लोललोचना निस्तन्द्रचन्द्रवदना ततो निसरन्ती दृष्टा पृष्टा च । 'कस्यायमावासः,36 कासि त्वम् , कुत्र या स परास्कन्दी, स्त्रीजनश्च किं गायति । तयोक्तम् । 'भद्र, कथमेतारती भुवमागतः, स्वमतीव साहसिका, फुतः स्थानादागतः । तेनोक्तम् । 'अपभपुरात्। तयोक्तम् । यदि त्वं ऋपभपुर- वास्तव्यः [ तत् किं जानासि चन्द्रगुप्तनरेश्वरं, धैरिगुप्तं पुत्रं च । तेनोचे । 'भने, त्वं कथं जानासि 2 तयोर्दयोरप्यमिधे । तयोक्तम् । 'गतास्ते दिवसाः। तेन भणितम् । 'कथय स्फुटं तयोः किं भवसि, कथमभिजानासि तौ, केन पथान प्राप्तासि ।' 24 27 । 39 4) रात्रि lor राय 5) BOL. इति. 1) : चौरः पुमा'. 11) तेन साइसिना. 2) प्रवृते for प्रसवे. 28) B बीशा क्षत.. 31) पाणिबिल विलोकिनु. 31) मणिमयं मुरनं. 35) B वयुवतिजातपचार. 307 PF om. [व] 11 ·1 15 रत्नमभत्रिविरचिता [IV. F34 : Verse 86- ३४) तया मणितम् । 'श्रावस्तीपुर्या सुरेन्द्रस्य भूपतेर्दुहिता पाल्यादेव तेन पिना तस्य धैरिगुप्तस्य । परिणेतुं प्रदत्ताभूयम् । अनान्तरे विद्यासिद्धनामुनापहतात्र पातालतले अक्षिता च । जानामि तेन तमासी । केवलं नाहमेकापहृता अत्र बहुतरा महेला अन्या अपि । तेन चिन्तितम् । 'अहो, ममैया 3 चम्पकमाला प्रदत्तासीत्, ततः पश्याद्विद्याधरणामुना समानीता । तेनोकम् । 'भद्रे, कथय स कुत्र विद्याधराधमा, कथं हन्तव्यः स मया । अहं स एव चैरिगुप्ता, यदि ममोपरि महान् मेहः ।' तयोक्तम् । ३'यदि भवान् धैरिगुप्तस्तद्वरेण्याजनि । तया निवेदितम् । 'कुमार, रहस्यं शृणु यथा पापी मार्यते । अब देवतायतने ऽस्य सेटकं सिद्धक्रपाणर चास्ति ताण ।' राजपुत्रेणोक्तम् । 'तावद्भद्रे, कथय फथं कथं वर्तते स विद्यासिद्धः । तयोक्तम् । 'अयमस्तमिते दिनपती यालायकारायां निशायां स्वेच्छया परि. 9.--A-AT ग मात्र मागोनि नामा समानयनि । दिवसे तु महेलावृन्द.. 'कुमारेणोक्तम् । 'अधुना 1, सांप्रत यदि स भवति 1 ततो नाहं न त्यं च । तेनोक्तम् । 'यदि स नास्ति तत एवाः कथं गायन्ति। तत्तत्तया प्रोचे । 'भद्र, पतास्तेन विना प्रमुदिताः पठन्ति गायन्ति च । पुनरल्या रुदन्ति च ।' ६३५) कुमारेणोकम् । 'भद्रे, मम तस्य च द्वयोर्मध्ये पतासां हृदयंगमा को भावी' इति । 15 स्मित्या तया मोचे यतः वजन्ति शूरमप्येताः सहमपि योपितः । कातरं विगतमेहं चापि गृहन्ति काश्चन ॥ ८६ पातोद्भूतध्वजपट इय विद्युदिवास्थिरम् । मनो मनस्विनीनां हि का परिच्छेत्तुमर्हति ।। ८७ 18तथाप्येतावन्मात्रं जानामि यद्येता भवन्तं विलोकयिष्यन्ति ततो ऽवश्यमेवैतासां त्वयि हो ! भावीति । पताः सर्वा अपि भवत्पुरसंवन्धिन्य एव भयन्तं दृष्ट्वा प्रत्यभिज्ञास्यन्ति । ततो दर्शन- मेतासां देयमेव । फुमारेणोकम् । तावदस्य विद्यासिद्धस्य सिद्धरूपाणं खेटकं च समानय, पश्चादपि तासां दर्शनं दास्यामि ।' नयोचे । 'अत्रैव कुमार, तावत् स्थातव्यं स्वया यावदसि सिद्धटक सिद्धख च समानयामि' इत्युदित्वा सा गता। ततः कुमारश्चिन्तितवान् । 'कदाचिदियं मम मृत्युहेतवे कमप्यु- पायमन्यं चिन्तयति ततो न युक्तं स्थातुमय' इति कुमारः प्रविवार्य गृहीतसेटका स्वीकृतखड्गतः पश्चाध्याघुट्य स्थितः। ततः सा स्वीकृतखाखेटका तर प्रदेशे कुमारमपश्यन्ती विषण्णमानसा फुमारेण भगिता । 'भद्रे, त्वरित समागच्छ अत्राहमयतिष्ठामि । इति समाकर्ण्य तया प्रोक्तम् । अतः स्थानाक थमन्यत्र भवान संप्राप्तः । तेनोकम् । यतो धीमतां 'स्त्रीणां कदापि न विश्वसनीयम्' इति शारोक्तिः। 27 ततः पश्चाद्याधुत्य स्थितः । 'कुमार, राज्यपदीयोग्यस्त्वमसि, यो महेलानां न विश्वसिति' इत्युदित्या सा तत्पुरो भूमौ कौक्षेयकं खेटकं च मुमोच । राजतनयः सौर्य निस्त्रिंश सेटकं च तत्करे ऽपयामास । फुमारेण प्रदक्षिणीकृत्य तद्वयमद्वयरूपं स्वीचके । तयोक्तम् । 'कुमारस्य विजयाय भवत्विदं खगरतम् ।' 30फुमारेणोक्तम् । 'भद्रे, कथय कुत्र संप्रति स दुष्टविद्यासिद्धः । तयोक्तम् । 'कुमार, केन निगमेनात्र 30 प्रविष्टो भयान् । तेन मोक्तम् । 'चटपादपकोदरच्छिद्रेण । तयोक्तम् ।'नाहं दार जानामि, पतत्पुनर्जाने येन द्वारेण त्यमागतः, सो ऽपि तेच समामिप्यति ततस्त्वया सजीभूयामुना दिव्यखन शिरश्छेद- 33 नीयं तस्य । अन्यथा स पुनस्तय दुःसाध्या' इत्यवगम्य फुमार रूपाणपाणिविन्द्रद्वारि स्थितः। ६३६) अत्रान्तरे स विद्याधराधमः प्रभातकालमाकलय्य धवलगृहोपरि शयनीयप्रसुप्तामेकाकिनी तस्यैव राजसूनोः पनीमपहृत्यागतः। तत्रैय विले तं प्रविशन्त निरीक्ष्य राजपुत्र्या पूचके । 'हा धैरिगुप्त हा वीर त्यत्मियालि हतामुना। चम्पावत्यभिधानेन तस्मात्त्रायस्य मामिह ॥ ८८ एचं तमलपितमाफर्य विद्यासिद्धेनोक्तम् । तेन तब कि कार्यम् , यदि त दयितं प्राप्नोमि तदा तमेवाभामि' इति शुन्या कुमारेण चिन्तितम् । 'अहो, दुराचार समागत एवं परं मम प्राणमियां गृहीत्या, 19 तदेतत्सुन्दरं जावसिति यत्सलोनो ऽयं चौरः' इति चिन्तयता फुमारेण पिलद्वारे विद्यासिद्धस्योत्तमा १ प्रविष्टम् । ततः कुमारेण चिन्तितम् । एतस्य शिरदिननि, अथवा नहि नहि कि सत्पुस्पाइछलान्वे- पिणः, सर्वथा न युक्तमेतत्तावदस्य शक्तिमालोकयामि' इति ध्यायतः कुमारस्य विद्यासिद्धरिछद्रेण 4 प्रविष्टः । ततो भणितः फुमारेण । 'अरे, विद्यासिद्धो यदि भवान् तन्नीतिपथे प्रज, यदन्यायं कुरुपे 42 5)Bईतन्यो यदि ममोपरि स८०० सावत् 12) कदाचिर्य 26) fer होमनां सोय कदापि A) विवसति 33) Pom हर 3) प्रभातमालय्य. 38) कुमारणोन for कुमारेण चिन्तितम् 3993 मदर सजान 33 36 36 ·*88 3 3 6 G 9 15 18 18 -IV. 389 : Verse 103] कुवलयमालाकथा तिनोचितम् । यदि सत्येन चौरो ऽसि तेन निग्रहयोग्यस्त्वं तत्सजीभव युद्धाय ।' राजतनयं प्रेक्ष्य 'अहो, 1 कथमेय वैरिगुप्तः संप्राप्ता, तहिनष्टं कार्यम् , तापत्किमनेन यालेन' इति चिन्तयता विद्यासिद्धेन प्रोचे । 'कृतान्तवदनप्राये क्षिप्तः केन विले भवान् । कथं चा रूपसौभाग्यशाली निधनमिच्छसि ॥८ ततः 'कृपाणः कृपाणः' इति वदन् स देवायतने राजतनयसंवन्धिनं खड्ग खेटकं च गृहीत्या दध्यौ। 'अहो, मदीयं न खगरनं न च खेटकमपि' इति चिन्तयन् कुमारमूलमागत्य धमाण । 'मदीयान्तापुरे केन प्रेपितो मात्शासितः । ज्ञातं वा कुपितः प्रेतपतिरेव तवोपरि ॥९० इदानी ते न निस्सारो विद्यते विलतो ऽसुतः । सपकारकरायाता शशवत्वं विनंक्ष्यति ॥ ९१ प्रोचे कुमाः 'कि रेरे, स्वैरवारी मम प्रियाम् । हत्याध माद्यसि प्राप्त एवासि त्वं यमान्तिकम् ॥९२ (३७) इति यदता कुमारेण तदभिमुखं खड्गप्रहारः प्रदत्तः । तेनापि कलाकौशलशालिना । पञ्चयित्वा तं प्रहारं फुमारं प्रति प्रहारो मुक्तः! कुमारेणापि स यश्चितः । ततस्तयोवैनमहिपयोरिष महानाहया प्रवृत्तः, परमेतयोर्मध्ये न कस्यापि जयो ऽभूत् , तथाप्ययं विद्यासिनः 'कैती' इति विचिन्त्य 1 चम्पकमालया प्रोचे । 'कुमार, खड्गरत्नमिदं सर । रम्यमुक्तमनया' इति विचिन्त्य कुमारो निजगाद । 12 'यदि सिसि सिद्धानां चक्रिणां चासिरत्न भोः। तत्वं मम कराग्रस्थं लुनीधस्य शिरोऽधुना' ।।९३ अथ विद्यासिद्धेन चिन्तितम् । 'अये, अनयैव वनितया खगरत्नमिदमस्यार्पितम् , आः पापे, कुन प्रजसि' 11 इति पदन तामेव दिशं विद्यासिद्धः प्रत्यधाचत । यायनाप्नोति पनितामिमामेप नराधमः | तावत्त्वरितमेवास्थ शिरश्चिच्छेद राजस्ः ॥ ९४ उकै चम्पकमालया। 'कुमारतस्य वक्रान्तः समस्ति गुटिका किल । विदार्यास्य मुखं तत्वं तां गृहाण महाशय ॥ ९५ स श्रुत्वेति मुखात्तस्य दारिताहुटिका ततः । लात्या प्रक्षाल्य चात्मीयमुखे चिक्षेप तत्क्षणम् ॥ ९६ कुमारः सुगुणाधास पारावारस्तरोर्णस तयाधिक समुदीप्य दर्पभूः समभूत्तदा ॥ ९७ (३८) ततस्तस्य फुमारस्य तेनैव ललितविलासिनीजनेन सह विषयसुखमनुभवतो विस्मृतसकल-21 गुरुवचनस्य निजशक्तिविजितसिद्धलब्धार्धानेकप्रणयिनीजनसनाथपातालभुवनस्य तत्रैव वसत एकदिन मिव द्वादश वत्सराणि व्यतीयुः । द्वादशसंवत्सरप्रान्ते ऽस्य प्रसुप्तस्य तस्य निशायाः पश्चिमे यामे 24ऽदृश्यमानो महलपाठकः पपाट । 'प्रभातसमये निद्रामोहं त्यज नरेश्वर । अवलम्बस्व सद्धर्म कर्मनिर्मूलनक्षमम् ॥९८ संसारसागरं घोरमवगम्य दुरुत्तरम् । त्यक्त्वा स्त्रीसंगति धर्मपोतमेतमलं कुरु ॥ ९९ भएतदाकर्ण्य राजसू नुना चिन्तितम् । 'अहो, कुत्रैप इन्दिध्वनिः) ताभिर्भणितम् । 'देव, न जानीमः, 27 सच न दृश्यते, केवलं शब्द एव श्रूयते । एवं वन्दिना सप्त दिनानि यावजय जयेति शब्दपूर्व संसार वैराग्यजननानि वचास्युचरता तस्य चेतो विस्मयमेरमतन्यत । ततो राजपुत्रेणोक्तम् । 'अयं तावद 30वश्यमेति तदेनमेय पृच्छामि' इति वदतस्तस्य कुमारस्य स दिव्यवन्दी प्रत्यक्षीभूय 'कुमार, जय जय'30 इत्युवाच । कुमारेगोचे। 'भो दिव्य कथय क्षिप्रमायातः केन हेतुना । प्रत्यहं किमु वैराग्यवचो जल्पसि मत्युरः ॥ १०० 33 दिव्येनोचे तब स्वान्ते, किंचित्कौतुकमस्ति चेत् । पृच्छ तवत्स निर्गत्यामुतः पातालवेझ्मनः ॥१०१ 33 सप्रोचे 'किंतु पातालमिदं काला कियान गतः। वसतो मेऽत्र नेतो निर्गच्छामि पथा ननु' ॥१०२ सोऽप्यूचे 'श्यभ्रमेवेदं, द्वादशात्र समास्थित ततो विवरद्वारानया निर्गच्छ सत्वरम् ॥१०३ ३९) एथमाकर्ण्य कुमारः समुत्थितः । तिरोहितो बन्दी । ताभिः स्त्रीभिर्नत्वा ततो विज्ञप्तः 36 कुमारः । अतः परं देवः किं कर्तुकामः ।' कुमारेणोक्तम् । 'अहं भगवन्तं दिव्यज्ञानिनं कथमपि गत्वा प्रक्ष्यामि यदेव किंचिजल्पति तत्सत्यं तत्कियते न वा' इति । ततस्तामिर्भणितम् । 'य मार्ग त्वमङ्गी- 39 करिष्यसि वयमपि तमेवानुसरियामः ।' एवं प्रतिपद्य सयः पुमारः समुत्थाय तेनैव विवरद्वारेपा 39 निर्गत्ये स्थितानमान् मत्वागत्य संदेहं पप्रच्छ, निर्गतश्च सोऽयं चन्द्रगुप्तपुत्रो वैरिगुप्ता, प्राम्भव संबन्धिसङ्केतितदेवतयन्दिप्रयोगेण प्रतियुद्धः। ततो गौतमगणधारिणा विशाम् । 'भगवन् , सांपतं 2) वायत् अथवा क्रिमनेन. 4) rom. ततः 80 कुमार प्रोचे for प्रोचे वुमार:- 10) प्रतिहारो tor प्रति प्रहारो. 1921'मनया विचितेति वुमारो A)Fam. कुमारस्य, Badds a before सह. 22) Dom. तत्रैव वसत, एक दिसमिव कर्म निर्मलक्षमम्, 'निर्मलन 307 तदेतमेव पच्छामि ) किमपि for कथमपि 21 24 36 38) मार्गनगी ·*81 9 18 21 रतप्रमसूरिविरचिता (IV.539 : Verse 104- उस कुत्रोपगतः' इति । भगवता निवेदितम् । 'कामिनीजन पातालादारूप्य संप्रति समवसरणतृतीय-1 तोरणासन्न एप संप्राप्ता' याबद्भगवानिति कथयति तावदागस्य कुमारः स्त्रैणेन समं भगवन्तं प्रदक्षिणीकृत्य प्रणिपत्य च सुखासनस्या पप्रच्छ । भगवन् , केन हेतुना क एप दिव्या स्तुतिव्रतः प्रतियोधयति, कुन चास सांग्रतम्' इति । ततो भगवता पञ्चानां जनानां भवपरंपरा विस्तारिता तावद्यावन्मणिरयकुमारः फामगजेन्द्रः स च तृतीयो चरिगुप्तः स्वातश्युत्वा भवान् लोभदेवजीयोऽत्र समुत्पन्नः प्रमत्तश्च । ततो मायादित्यचण्डसोमाभ्यामनेकपाभातिकमङ्गलपठनच्छद्मना प्रतियोधितः' इति । तग्निशम्य फुमा. रेणोक्तम् । भगवन् , संप्रति किं विलम्ब करोपि दीक्षादानेन प्रसद्यताम् । ततो भगवता युवतीजनेत सह वैरिगुप्तः प्रवाजितः । ततः सकलत्रैलोस्पसरोवरालङ्कारपुण्डरीकः पुण्डरीकधवलमहिमा श्रीवर्धमानो हस्तिनापुरमागत्य समवस्तः। भगवतापि स्वयं सरागनीरागदेवतास्वरूपं व्याख्यातम् । स्कन्दरुद्रचतुर्मुखज्यन्तरगणाधिपप्रभृतयो देवाः सरागा समाराध्यमाना जनानां जनाधिपा इव संतुष्टा राज्यधियं पच्छन्ति । रुष्टाः सन्तो ऽपहरन्ति च । पुनस्तीर्थकराः सिद्धा निर्दग्धकर्मेन्धनाः केवलिनो 12 रजोमदमोहपरिहता एते नीरागाः स्वर्गापवर्गश्रियं ददति । F४०)अमान्तरे ब्राह्मणदारका श्यामलवक्षःस्थलविलसदलसूत्रास्त्रि प्रदक्षिणीकस्य भगवन्तं प्रणम्य पप्रच्छ । 'भगवन् , क एप पक्षी मनुष्यमापया भाषते, यत्तेनोक्तं तद्युक्तमयुक्त या। भगवतादिष्टम् । 16 'भद्र, स पक्षी बने दियो यत्तेनोक्तं तत्सर्वमपि युक्तमेय।' एतद्धगम्य समवसरणतः स निष्मान्तः 115 ततोपानवतापि धीगौतमेन पृष्टम् । 'भगवन्, क पप सुखसंमवो दारकः, किमेतेन पृष्टम् । एवं पृष्टो भगयानिवेदयामास। 'अस्ति मातिदूरे सरलपुरं ब्राह्मणानां स्थानम् । तत्र यशदेयों महेभ्यः सूत्रकण्ठः । तत्सूनुः स्वयंभु-18 देवः । स च यक्षदेवः कालक्रमेण परलोकमियाय तवास्तमिते द्विजपतो सर्वमपि सुजाल विलिल्ये। पूर्वकर्मपरिणामेन दिनयोग्यमप्यस्य नास्त्यशनम् । तत एवं क्षीणे विभवे न भवन्ति लोकयात्राः, विसं- 21 वदन्त्यतिथिसकाराः, बभूवुः शिथिला बन्धुक्रियाः, गलहस्तितानि दानानि । गुरूणां बान्धवानां च महिमामाजनं जनः । तारदेव प्रजायेत मन्दिरे याचदिन्दिरा ॥ १०४ पुरा स्थिताः समुत्तुहा अपि लक्ष्मीवतां नराः । भजन्ति न गातिथ्यं दारिम्यानभाजिनः ॥ १०५ मानवानां भवेदान्ध्यं याधिय च श्रिया सह । अतो दीनं न पश्यन्ति न शृण्यन्ति च तद्वचः॥ १०६३५ एतत्परिशाय जनन्या स्वयंभुदेवो भणितः । 'सर्यो ऽपि शोभते लक्ष्या वत्स वत्सलमानस । तया विना भवानत्र जीवन्नपि मृतायते ॥ १०७ ६४१) स पिता तय पुण्ययानस्तमितो ऽता कुटुम्बपोपणं त्वदायत्तमेय' इति श्रुत्या स्वयंभुदेपो 27 मातुश्चरणनमस्करणपूर्व रचिताअलि प्रोवाच । 'जननि, खेदपरं मनो न विधेयम् , अहं बहुभिरपि दिनरनुपार्जितार्थो गृहं न विशामि' इत्युक्त्या मन्दिरतो निःसृत्य विप्रसूनुर्मामाकरनगरखेटाफुला 30 विपुलों विलोकयन् सधैरप्युपायैरर्थमन्वेषयन् चम्पापुरीमवाप । तत्र चास्तंगते दिनपती स्वयंभुदेवः पुर्यन्तःप्रवेशमलभमानो जीर्णोद्याने प्रविश्य कया रीत्या विभावरी निर्गमनोपायं करोमीति विचिन्तयन् तमालपादपमारह व्यचिन्तयदिति 'घिर जन्मेदं येन ममैतायतां दिनानां मध्ये सर्वत्र परिभमतः फरे चोटेकाप न चोटेता । कथें गृहं प्रविशामि' इति चिन्तयन्नस्ति । ततस्तमालपादपस्याघो जनद्वय 33 समागतम् । एकेनोक्तम् । एतत्कार्यमस्य तमालस्याधः कार्यम् । द्वितीयेनोकम् । 'भवत्वेषम् । ततो द्वावपि दशापि दिशो विलोक्य सुन्दरमिति स्थानं प्रोचतुः । स्वयंभुदेवस्तयोचो निशम्य स्थितः । 36 ततस्ताभ्यां सनित्रेण भुवं खनित्याभिमानपूर्वक फरण्डकं निक्षिप्य प्रोक्तम् । 'अन युः कोऽपि भूतो वा पिशाचो वापरोऽपिया। अयं न्यासीकृतस्तेन पालनीयो निधिः सदा ॥१०८ इत्युदित्या तो यथास्थानं गतौ विलोक्यामुना विन्तितम् । 'यत्र येन यदा यश यायल्लभ्यं यतो जनात् । तत्र तेन तदा तश्च तावदसावाप्यते ॥ १०९ इति ध्यात्या स च पादपादयतीर्य फरण्डफस्यानि पञ्च रत्नानि निरीक्ष्य रोमाञ्चकचिताइचिन्त- यामासेति । एतानि सीटत्य संप्रति स्ववेश्म प्रति प्रजामि' इति ध्यात्या गृहीत्वा व स्वयंभुदेवः पधि गच्छन्महाटवीमाप्तवान् । विश्व दिनकरोऽप्यस्तरोचिरजनि । 4) नमो for तो )P भगवान् for भवान् 6) सोमाभ्या प्रामानिक')" यौवनेन । यौयतेन for युवतीजनेन 8) Pom पुरी 19) B hasa marginal gloss on द्विजपतो end मुजाल in tus wsy अर्थातर द्विजपतो देऽम्तमिढे सति वर्ग किरण जाल विलय गरपति। 23) सनुहुगारि 43) ति दिन. 26) 'मानस.. 33) न घटिना 24 27 30 36 39 39 wwwwwww ·21 -IV.$43 : Verse 110] कुवलयमालाकथा ४ *85 ४२) सोऽपि यदुलविटपसंकुले कस्मिन्नपि प्रदेशे ऽनल्पश्यामलदलनिचितं न्यग्रोधमानोति । ध्यातवान् । 'अहो, विधिना प्रदत्तं यदातव्यम् । ततोऽधुना गृहं गतो रत्नमेकं विक्रीय सकलकुटुम्ब- चान्धवानां यत्कृत्यं तत्करिप्यामि। ततः प्रवृत्ते ऽचतमसे सूची मेघे तत्र विविधयी बहवः पक्षिणः 3 समुच्छ्रिनतनवः स्वयंभुदेवाध्यासितमेव चटमाश्रितवन्तः । अथ तन समागत्यैकः पक्षी पक्षिसंघात- मध्यस्थं जराजीर्णाङ्गं पक्षिणमेकं प्रणम्य व्यजिशपदिति । 'तात, त्वयाहं जातस्त्वयाहं संवर्धितस्त- 6रुणीभूतो नयने ममाद्य सफलीभूते, कर्णावपि कृतार्थो जाती, एतत्पक्षियुगलमपि साथै जातम् । अधा- 6 स्मान गरुत्मतो ऽपि गुरुतरं मन्ये । एतदाकर्ण्य जीर्णपक्षिणा भणितम् । 'संप्रति भवानतीवामन्दानन्द संदोहमेदुरमना इव लक्ष्यते, [अतो] वत्स, भवता भ्रमता किमपि यदृष्टं श्रुतमनुभूतं वा तत्सर्वमपि निवेदय । तेनोक्तम् । 'तात शृणु, अद्याहं भवत्समीपतः समुत्पत्य गगनतलं किंचिदाहारमन्वेषयन् । यावनगनतले भ्रमामि तावदह हस्तिनापुरे प्राकारत्रितयमध्यगतं मनुष्यलोकं विलोक्य 'अहो, किं पुनरे- तत्पश्यामि' इति ध्यात्वा द्वितीयप्राकारान्तरे पक्षिगणमध्ये गत्वाहमुपविष्टः सन् शोणाशोकपादपस्याधः 12सिंहासनासीनं भगवन्तं कमपि दिव्यज्ञानिनं ज्ञात्वा ध्यचिन्तयमिति । 'अहो, एं यद्रष्टव्यं मया त्रिभुव- 12 नाश्चर्यकारि। ततस्तात, तेन भगवता सकलसंसारस्वरूपं प्ररूपितम्। तथा हि, 'प्रदर्शित-प्राणिगणविचार। विस्तारितः कर्मप्रकृतिविशेषः। विशेपितो वन्धनिर्जयभावः।भावितः संसाराथवविफल्पः । विकल्पित 13 उत्पत्तिस्थितिविपत्तिविशेषविस्तरः । प्ररूपितो यथास्थितो मोक्षमार्गः' इति । ततो मया भगवान् पृष्टः ।।। 'हे नाथ, असादृशः पक्षिणः प्राप्तवैराग्या अपि तिर्यग्योनित्वात्परायत्ताः किं कुर्वन्तु ।' ततो भगवता ममाभिप्राय परिक्षाय समाख्यातम् । 'हे देवानुप्रिय, भवान् संशी पञ्चेन्द्रियः पर्याप्तस्तिर्यग्योनिरपि 18सम्यक्त्वं लभते ।' गणधारिणोदितम् । 'के प्राणिनो नरकगामिनः।' भगवता नियेदितम् । 'ये पञ्चेन्द्रिय-18 घधकारिणो मांसाहारिणश्च ते सर्वेऽपि देहिनः श्वभ्रयायिनः ये च सम्यक्त्वं भजन्ते ते नरकतिर्यग्गति- द्वारपिधायिनः।" मयोक्तम् । 'देव, पक्षिणः पञ्चेन्द्रियवधकारिणो मांसाहारिणश्च कथं सम्यक्त्वधारिणः, 27 अस्माकं जीवितं पापपरमेच । एवं व्यवस्थिते मया किं कर्तव्यम् । ततो भगवानिजगाद । 'किल यः स्नेह छित्या नियग्य सौवं तथा च करणगणम् । विधिना मुञ्चति देहं स प्राणी सुगतिमुपयाति ॥ ११० पक्षिणो ऽपि शुद्धमनसा सम्यक्त्वं दधति' इति निवेद्य समुत्थाय भगवानन्यत्र विजहार । अहमपि 24 तं. भूगयदुपदेशं निशम्य जातवैराग्यो ऽकृताहारस्तात, तय समीपमुपागतः । अधुना प्रसाद विधाय मां प्रेपय । ममापराधं सर्वमपि क्षमस्येति यथा स्वार्थपरो भवामि । ततः स पक्षी हनिगडान लिया स्पर्शनेन्द्रियादितुरगवृन्दमिदं नियन्य च मातरं ज्येष्ठं कनिष्ठं च भ्रातरं तथा महतीं लध्वी स्वसारं 27 भायाँ शिशून् मित्राणि बाच्छय गगनतलमुत्पपात । ४३) इतश्च विभातायां विभावयाँ सर्वो ऽपि पक्षिगणो वटपादपतः प्रययौ । तं विहङ्गगणं समुत्पतितं निरीक्ष्य स्वयंभुदेवो ऽपि विसयमेरमनाश्चिन्तितुं प्रवृत्तः । 'अहो, महदाश्चर्य यवत्र बने 30 पक्षिणो ऽपि मनुष्यभाषाभाषिणः सद्धर्मपरायणाश्चेति । अवश्यमेते दिश्यपक्षिणः । स च पक्षी कुटुम्ब परित्यज्यात्मनो हितं धर्ममेवाङ्गीचकार । यदि पक्षिणोऽपि धर्ममार्गमनुसरन्ति तदई परस्य रतानि 93 गृहीत्या कुटुम्बपोषण कथं करोमि । ततः सांप्रतमेतदेव में करणीयं यस्य समीपे ऽमुना धर्मः श्रुतस्तमेव 33 गत्वा पृच्छामि । 'यद्भगवन् के पक्षिणा, कि या तैमन्त्रितम्' इत्यापृच्छ्य यत्कृत्यं तत्पश्यावाचरिष्यामि । यदमुना पक्षिणा कृतम्' इति ध्यात्या घटपादपादयतीर्य हस्तिनापुरमिदं समागतः । मो गौतम, मम २७ समवसरणे सैप प्रविष्टः, पृपश्चाहमेतेन, स पक्षी वने का, कथितो मया यथेर दिव्यपक्षी । इदं निशम्य 86 समुत्पन्नवैराग्यो निर्गतः । ततो निर्विरकामभोगः संजरतविरेको विगलितचारिशावरणीयको तयो रखानि प्रत्यर्य ममैव सकाशमधुना समागच्छन्नस्ति' इति । यावदिदं स भगवान महावीरो निवेदयति 33 गौतमादीनां पुरस्तावमाता स्वयंभुदेवः प्रदक्षिणीकस्य भगवन्तं प्रोवाच च । देव, प्रबुद्धो ऽहं बने पक्षि-39 वचनमाकर्ण्य ततो मम दीक्षां देहि। ततो भगवता यथाविधि स्वयंभुदेयो दीक्षितः। चण्डसोमजीवा स्वयं- भुदेवः पूर्वभवसङ्केतितदेवेन पक्षिप्रयोगेण प्रतियोधितः । ततो भगवान सर्वज्ञः श्रीमहावीरदेवो मगध- 4 देशमण्डले श्रियोगई राजगृहं जगामात रचिते सर्वदेधैः समवसरणे थीश्रेणिका क्षोणिनायकः सपरि- 43 1) पादप for विस्प. 3) : has a marginal gloss on सूचीमेये ths रणशम्दीय महानिवढे. 8) Prom. [अयो] 18) uddase after 2. Ayaddi भगातोक्त bekare पक्षिणोऽदि. 30) १ मन्ने पाने for परत चने. 41) संकेविदेवेन. 21 ·3 ca 6 6 9 a 12 12 15 15 18 18 *86 रत्नप्रभसूरिविरचिता [IV.543 : Verse 111- चार परया भन्या भगवन्तं नत्या यथास्थानसमासीनः सादरं प्रपच्छ । भगवन्, श्रुतशानं किम् ।' 1 ६४४) ततो भगवता श्रुतशानं साझोपाई समादिष्ट विशिष्टम् । तथा च । अ-ह-कचटत्त-पय श-एते शोभनवर्णा विशेयाः। आई-प-छ र घ-फर-प-अशोमनास्ते पुनर्मणिताः ॥ १११ एउ-ग-ज-ड द-यल-स-सुभगाः संभवन्ति सर्वकार्येषु। ऐऔथ झधच ह न सुन्दराः कचन कार्येषु ।। ११२ ओऔ इन-ण न-म-अंधः सिथस्वरूपा भवन्ति कार्येषु । संप्रति फलमपि वक्ष्ये वर्णानामीडशा सर्यम् ॥ ११३ शोभनमशोभनं घा सुखदुख संघिविग्रहे चैव । पति च नैति च लाभालाभौ न जयस्तया च जयः ॥ ११४ भवति च न भवति कार्य क्षेमं न क्षेममस्ति नैयास्ति । संपत्तिश्च विपत्तिवृष्टिश्च जीवितं मृत्युः ।। ११५ प्रथमपचने ऽपि प्रधमाः शुभवर्णाः संभवेयुरथ यहयः । जानीहि कार्यसिद्धि सिध्यति कार्य न चाप्यशुभः ॥ ११६ अथवा पृच्छावचनं प्रथमं लात्वा च तन्निरीक्षेत । विधिवचने भवति शुभं न शुभं प्रतिपेयवाक्ये च ॥ ११७ अथवा फलफुसुमाक्षतपत्रं रूपकमन्यच्च पुरुपरूपं च। अष्टविधभागलधं तेन फलं विद्धि चैतद्धि ॥ ११८ ध्यजे तु सफलं सर्व धूम उद्वेगकारकः । राज्य श्रीविजय सिंहे स्वल्पलामश्च मण्डले ॥ ११९ पे तुष्टिश्च पुष्टिश्च सरे तु गमन कलिः । पूजा गजे भवत्येय ध्याक्षे नित्यं परिममः ॥ १२० अत्रान्तरे श्रेणिकभूपस्य तनयो ऽष्टवर्षदेशीयो महारथकुमारः स्यामिनमानम्य व्यजिशपत् । 'अब भगवन् , भया स्वमान्तः कालायसं सुवर्णमिश्रितं दृष्टम् । ततो ज्वलनज्वालावलीपरितप्तं तद्दिरिसारं परि- क्षीणं, तच सुवर्णमेव केवलं स्थितम् , तस्य कोऽयं फलविशेषः।' भगवताप्तम् । 'भद्र, शोभना खप्न 24एपः, सम्यक्त्वचारियकेवलज्ञानसमृद्धि प्रान्ते शाश्वतसुखसंगमंच निवेदयति । शिलासारसदृशं कर्म 124 जीवस्तु कनकसमानः । तत्र ध्यानानलेन तद्दग्ध्या त्वयारमा निर्मलीयतः । अन्यच्च चरमदेहः संजा- तस्त्वमसि भद्र, नृपगेहे कुपलयमालाजीवो देवः स्वर्गतश्युत्वा । सर्वमपि तस्य कथितं मायादित्या- दिदेवपर्यन्तम् । ते सर्व प्रवाजिताः, पदयैतान सुरुतिनस्त्यम् ।' ४५) तदेतदाकर्ण्य महारयकुमारेण भणितम् । 'भगवन्, यद्येचं तावद्विपमश्चित्ततुङ्गमः, कि विलम्बसे, मम दीक्षा ददख' इति भणिते तेन भगवता श्रीवर्धमानेन यथाविधि महारथकुमारो 50 दीक्षितः। इति ते पञ्चापि जना मिलिताः परस्परं जानते, यथा 'कृतपूर्वसङ्केताः सम्यक्त्यलामे धयम्'30 इति । एवं तेषां भगवता श्रीवर्धमागजिनस्वामिना सार्क विवरतां यहूनि वर्षाणि व्यतीयुः । कथितं च श्रीजिनेश्वरेण मणिरथकुमारादिसाधूनाम्, यथा 'स्तोक्मायुभवताम्' इति परिवाय ते पश्चापि यतयो 33 ऽनशनं प्रपद्य रागद्वेपबन्धनद्वपरहिताः शल्यनयदण्डनितयविवर्जिताः क्षीणकपायचतुष्काः चतुःसंज्ञा-33 रहिताः विकथाचतुष्टयपरित्यकाः चतुर्विधधर्मकर्मपरायणाः पञ्चसु व्रतेषु समुधुक्ताः पञ्चसु विषया- मिलापेपु द्वेषिणः पञ्चप्रकारस्वाध्यायप्रसचेतसः पञ्चसमितीविभ्राणाः पश्चेन्द्रियशपूणां जेतारः पद- 36 जीवनिकायपरिपालकाः सप्तभयस्थानप्रमुक्ताः अष्टविधमदस्थानविवर्जिता नवसु ब्रह्मगुप्तिपु रताः दश- विधसाधुधर्मप्रतिपालनोवता एकादशाङ्गधारिणो द्वादशविघं दुस्तप तपस्तप्यमानाः प्रतिमाद्वादशकाद्ध- रुचयो दुस्सहपरिपहसहिप्णयः स्यदेहे ऽपि निरीहा आमूलतोऽपि थामण्यं निकलई प्रतिपालयन्तः 39 पर्यन्तसमये समाधिनाराधनां व्यधुरिति । ६४६) तथा हि ज्ञानाचारोऽध्या कालविनयादिका, दर्शनावारोऽष्टधा निःशङ्कितादिकस्तत्र यः कोऽपत्तिवारः सर्पधेच तं त्यजाम । एकेन्द्रियाणां भूम्यतेजोवायुयनस्पत्यादीनां द्वीन्द्रियाणां शामिल 27 36 39 1 पामक्या B परमभक्या for परमा भल्या 100 ० लासा च 2) अन्यचरमदेह , 37) दिसाविषधर्म, 38) Pामसोम, निकले प्रति ·: *57 -IV. 46 : Verse 121] कुचेलयमालाकथा ४ शङ्खशुक्तिगण्डूपद्जलौकप्रभृतीनां त्रीन्द्रियाणां यूकामत्कुणमत्कोटिलिक्षादीनां चतुरिन्द्रियाणां पतङ्ग- 1 मक्षिकाजदशादीनां पञ्चेन्द्रियाणां जलचरस्थलचरखवरमानवादीनामस्माभिर्या हिंसा कृता सूक्ष्मा चादरा वा मोहतो लोमतो वा तां व्युत्सृजामः । हास्येन भयेन क्रोधेन लोभेन वा यत्किमपि वृथा प्रोक्तं ३ तत्सर्वमपि निन्दामः प्रायश्चित्तं च चरामः । यदपं धनमपि कापि परस्य द्रव्यमदत्तं गृहीतं रागतो द्वेपतो या तत्सर्वमपि त्यजामः । तैरश्य मानुषं दिव्यं मैथुनं यत्पुरास्माभिः कृतं तन्त्रिविधं निधिधेनापि परित्य- (जामः । यस्तु धनधान्यपश्चादीनां परिग्रहो लोमतः कृतस्तं परिहामः । पुत्रकलत्रमिनवान्धवधनधान्य. 6 गृहादिप्यन्येप्यपि यन्ममत्वं कृतं तत्सर्वमपि निन्दामः । इन्द्रियपक्षे पराभूतैरस्मामिश्चतुर्विधो ऽस्याहारी रात्री मुक्तस्तं त्रिधापि निन्दामः । क्रोधमानमायालोभरागद्वेपकलहपैशून्यपरपरिवादाभ्याख्यानादि- भिश्चारित्रविषये यदुरामाचरितं तन्निविधेन व्युत्सृजामः । पद्विधयाह्याभ्यन्तरे तपसि यः कोऽप्यति । चारस्तं निन्दामः । वन्दनकप्रतिक्रमणकायोत्सर्गनमस्कारपरिवर्तनादिषु वीर्याचारे यद्वीर्य गोपित तत्रिधा निन्दामः । यत्कस्यापि किंचन वस्त्वपहृतं प्रहारः प्रदत्तो या कर्कशं वचो जल्पितं चापराधश्च कृती 1 भवति सोऽखिलो ऽप्यस्माकं क्षाम्यतु । यञ्च मित्रममित्रं या स्वजनोऽप्यरिजनोऽपि च स सर्वोऽप्य-12 स्माकं शाम्यतु तेषु सर्वप्वपि समा एव । तिर्यक्रवे तिर्यञ्चो नारकरवे नारकाः स्वर्गित्वे स्वर्गिणो मानुपत्वे मानुषा ये ऽस्माभित्र स्थापितास्ते सर्वे ऽपि क्षाम्यन्तु वयमपि तान् क्षामयामः । तेषु सर्पष्वस्माकं 15मैत्री भवतु । जीवितं यौवनं लक्ष्मीलावण्यं प्रियसंगमा एतत्सर्वमपि चाल्या नर्तितसमुद्रकल्लोलयल्लोलं 15 व्याधिजन्मजरामृत्युमस्तानां देहिनां जिनप्रणीतं धर्म विना न कोऽप्यपराशरणम् । पते सर्वे ऽपि जीयाः स्वजनाः परजनाश्च जातास्तेपुमनागपिघयं सुधियः कथं प्रतिबन्धं विद्ध्मः । एक एव जन्तुरुत्पद्यते, एफ एच विपत्तिमामोति, एक एव सुखान्यनुभवति, एक एव दुःखान्यपि । अन्यच्छरीरमपरं धनधान्यादिकमन्ये 18 वान्धवो ऽन्यो जीवन्तेषु कथं वृथा मुह्यामः । रसासृग्मांसभेदोऽस्थिमजाशुस्यच्छशावादिभिः पूरिते शुचिनिलये वपुषि मूछौं न कुर्मः । इदं देहं नित्यशः पालितं लालितमप्यवक्रयगृहीतगृहमियास्थिरम चिरेणापि मोक्तव्यमेवेति । धीरा अपि कातरा अपि खलु देहिनो मृत्युमामुवन्ति । वयं तथा मरिष्यामो यथा न पुनरस्साक मृत्युकदर्थना । सांप्रतमहन्तः सिद्धाः साधवः केवलिभापितो धर्मः शरणमसाक- मिति । जिनोपदिष्टः कृपामयो धर्मों माता धर्माचार्यस्तातः सोदरः साधर्मिको यन्धुश्च । अन्यत्सम 24 पीन्द्रनालमिव । भरतैरावतमहाविदेहेषु श्रीवृषभनाथादीन जिनान सिद्धानाचार्यानुपाध्यायान् साधून नमामः । सावधयोगमुपधि तथा बाह्यमाभ्यन्तरं यावजीवं त्रिवि निविधेन व्युत्सृजामः । यावजी चतुर्विधाहारमयुच्चासे चरमे च देहमपि त्यजामः । दुष्कर्मगर्हणा १ जन्तुजातक्षामणा २ तथा भावना 27 ३ चतुःशरण ४ नमस्कारः ५ तथानशनं च ६ पचमाराधना योदा विहिता । ततः दग्ध्या ध्यानधनंजयेन निखिलं कोधिनीच क्षणा- दुन्मीलत्कलकेवलोदयपरिशातत्रिलोकीतला। ते पञ्चापि मुनीश्वराः समभवन् व्युत्सृष्टदेहास्ततः । श्रीमन्मुक्तिनितम्बिनीस्तनतटालझारहारश्रियः ॥ १२१ इत्याचार्यश्रीपरमानन्दसूरिशिष्यधीरतप्रभसूरिविरचिते श्रीकुवलयमालास्थासंक्षेपे श्रीमानसूरिशोधिते फुवलयचन्द्रपितृसंगमराज्यनिवेशपृथ्वीलारकुमार समुत्पत्तिवतग्रहणप्रभूतिकश्चतुर्थः प्रस्तावः ॥४॥ ।। इति कुवलयमालाकथा समाप्ता ॥ 27 30 30 33 33 B) rom. सदर-7) nom. इन्द्रियपले etc. to निन्दामा. 8) 70 देएकालोय. 11) च ! कारण 192 यकृतसप्तादिभिः 31) Pमुमन्यमिति - मोक्तव्यमिति- 23) Pा मारणमिति ) साधुननाम 2017 उन्मीलत्कासोदय. 31)रः श्रिय.33) कुवल्यदराज्यनिवेश. 35) PDomut ति, श्रीमतुरलय, : समासाः ।। 1. rat the close एवं संख्या ३९९४ ॥ शुभं भवतु ॥६॥ बिन १४८९ वर्षे आपाट गुदि १४ चतुरस्याये प्रात्यमान का पिता ॥ ७॥ विरं नंदतात् | Bat the dose एव ग्रंपार संख्या ३८४ ॥ संग मार्गसिर मुदि६ गुरुरिने पस्तिका निमिता या पुस्तके वाहिनि मया । यदि शुस्मा वामम दोगे न दीपडे । १ भमटिकटिका अपोरियोमुग 1] कटेन तिमि मा यत्नेन परिश-या। शुभ भवतु मंगामातु सपाटकयोः ॥ ॥ उगानलबोरेग्यो मुम्बकम्यो कि न च । परहस्तगत रस व वदनि पुतिया MEN At Ninal Elost the dase एवं न्यस्या ६८९४ ।।

·श्रीरत्नप्रभसूरिविरचितः
कुवलयमालाकथासंक्षेपः
समाप्तः।

·कुवलयमाला-पन्ज-सूई References are to pages and lines. अच्छेज भमंत चिय २०९-३३ अइकासपीणसुवट्टिएण अच्छेजा अन्भेजा २८०.१३ अक्सणतारयाण १३०-२३ अच्छोडिऊण तो सो १३७ -६ आइकोउयरहसभरंत २४-२८ अज इमं मह सीसय ७८-१५ अइ खमसु असोय तुम १८०.३१ अज्ज तुमे हं जाओ २६०-१८ अहण पसण्णासि तुम ८५-१९ / अजवाइवजुत्तो २३१ ३ अइ णिद्धकसिणकुंचिय २९-१८ अज विण दीसइ चिय १८१-१० अइणिद्धबहलपत्तल २८३४ अज वि तरुणो पुत्तय २६२-१० अइतिक्खकोदिधारा ४२-१६ अज्ज वि पुत्तय वालो २६६-२० अइयोरथणत्यल १२८-२१ अजं चयामि कलं १३७-२ आइदारिद्वयोयचिंता ४१-३४ अजं चिय जाओ है ६०-११ पाइदीहा अइन्हरसा १३१-१५ अजेकं चिय दियह ८३-१६ आइपीणपिहुलकक्कड २९-१६ अजेय अहं जाओ २११-२२ अइ पुत्तवच्छा सा १८६-३२ अजेय अहं जाओ २६८-१८ अहबहुथोवा सामा १३०-१३ अज्झावयरस पणमह २७८-२९ अहवहुयं मम्ह फलं १५९-१९ अज्झावयाण तेसिं २७८-२८ अइ मणसुतं अलज्ज १७६-२६ अट्ठ य जामा कमसो आमारारोहगणिसुढियरस ३९-२८ अट्ठारस पणुचीसो चुक्को १९-१५ अहमीमासिणदेहो अहारस पणुचीसो जइ २०-१० अइ मुद्र किंण याणसि २५०-३५ अहिमयपंजरो इव ६४-२४ अउत्तस्स गई णस्थि १३ २२ अद्विसयपंजरा इव ३४-२५ अकए, वि पुणइ दोसे ६-१२ अट्ठीओ पुण मजा २२८-१५ अकयपसायविलक्खो अणयारयकप्पाणं २७२-२९ अफयं पि क्यं तं चिय १२६.२८ | अगवरयममिरमदुयरि असीणमहाणसिए २८३ -३७ / अगसणमूणोदरया १४४-९ अरखेवणउरखेवण ९७-३२ / अणिलाणले राजीए २०२-४ असेवगि अक्सित्ता ४-२४ अणुदियहम्मि सुणेता ३८-२९ अगणिजियत्ते बहुसो २७४-२७ | अणुदियहयमाणो २१.१२ अगणियकजाकज्जा २१४ -१ | अणुदियहसुरयसोरखेहि १८६-३० अगुगो य गपिओ थिय २३१-१२ | अणुदियह पि गणेती १४८.१ अग्यति जम्मि काले १६९.१३ अणुमग्गलग्गभंगुर १४७-१६ अपन्मुयाण अपामुये १७९-१७ | अणुमागहेउजुत्तो २०७.२७ अछउ ता तीए समं १५८.१२ अणुयचणिययदइयं १८१.३ अध्यम् भुन जहिन्छ २६४.९ ] अशुराओ घेय फरो ८३-२२ मन्सु संजमजामिमो २०२ १७ अणुवीइयभामग २२१-२ अति वि अबधि २७७-१४ मपुयीहमासन २२०.२३ अन्य दीर अगुसमयरुपतीए ११८-२ 5.मा.१२ अणुसीसं तं पलिया १६१-२५ अण्णसमरण पच्छा २७९-२७ अण्णं इम... अपणो २२-५ अण्णं इमं जाणई २२८-६ भण्णे च एस दासो १८६-२१ अण्णं च तुम ऍरिसो २६९-१३ अण्णं रुइरकलावं १८१-१८ अण्णाइ य गणहरभासियाई ३४-१९ अण्णा गुरूण पुरओ २५-२ अण्णा ण जपइ थिय ८३-१६ अण्णाणमहातम १७८.१४ अण्णाण वि एस गई १२१-२६ अण्णाण होइ संका ८८-१७ अण्णाणं अण्णाणं ३८-२७ अण्णाणंधो जीओ ४४-१६ अण्णाणी ण सुणासो १३१-१४ अण्णा धावंति चिय २४.३२ अण्णा भयमरियंगी ८३-२६ अण्णा यासयसजा ८३-३० अग्णा सहियणमणिया ८३.२७ अण्णे गणहरदेवा ९८-३१ अग्णेत्य सुट्ठिया ३४-१३ १४३-२७ अण्णे पुण पडिवण्णा २१९-२६ अण्णे भणंति पुरिसा २१९-१९ अण्णे मणति पुरिसा २१९-२३ अण्णे भगति मूढा ३८-२५ अण्णे भगति महा २१९.२२ अण्णे मयसयदुलई ८८-२१ अण्णे मोहावत्तं दुइसय ९८.३३ अण्णे यि महाकश्मो ४-३ अणे वि महारंमा अन्णेमुनि मोमुं २७१.२६ अम्गो गम्भगो दिय अग्गोण्यग्नघरिए ९५-८ अग्नोग्यविरुदाई वि २८.२५ अग्गोग्गारिकता कि २८-२७ अण्णे पारपरदा ·अत्ताण मोरेते ७४ *90 फुघलयमाला अण्णोण्णं वहबंधण २२७-३१ | अमयप्पाइसरिसे २७० -१ | अहीणं पि महुयरिं ३३.२५ अग्णो वि एस जीवो १९०-११ | अमरणरतिरियणारय १४३-२४ | अपरद्धं ति वियागइ ६१-३२ २०५-१ | अम्मो कीस तए हं २६३-३० अपरसमुद्दतीरपुलिणो ९१-१० अत्ता तुह पावडणं २६६.१८ | अम्मो को करस पिओ २६३-२२ / अवरं उवेक्षणीय १६२-२६ অরা দুছি २६६-२६ / अम्मो मा मण अलियं २६३-१८ | बारे चिंतंति इमं ३८-३१ अता ममरजुवाण ७७ २६ | अम्मो वयणेण इम २६३-१४ अपरे जाणंति चिय ८८-१९ अत्यइरिणिहियहत्यो ८२-१२ | अम्मो सघं एवं २६३ -२६ / अपरे णाणत्या सव्वं ८८-२३ अत्यउ होइ अगत्यउ २-२८ अम्हाण ताव धम्मों ५७१४ अवरे तवगारपिया ८८-२४ अस्थपरिमगिरो २५९१९ अम्हाण तुमं पुरिसो २५९ ४ अवरे बुद्धिविहूणा ८८-१८ अत्यमियसूरमंडल ५२-३० अम्हाण घिरत्यु इम १९२-६ , अपरे भणति एवं २१९२० अत्यस्स पुण उवाया ५७२४ अम्हाणं सवाण वि ९९-८/ अवरे भणति फुगइ २१९ २१ अत्यगयम्मि सूर ८२ २४ अम्हारिसाण कत्तो ९१ २७ | अरे मणति विहिणा २१९ २५ अत्थाण होइ अायो १७९ १५ अम्हारिसाण किं जीविएण ७०-२८ अवरे वि व्ययरहिया अत्थाणामिणिरेसो ४६ ३ | अम्हे उण पीसत्ता २१३.३१ | अरे विहियं ति इम २१९-२४ अस्थाणे रोसमंतो फुड २० ५ | अम्हे चिय धण्णाओ १८३.३ 'अवरे सामण्णम्मि ८८-२० अस्थि गरणारिबहुलो ५० १ | अम्हेहिं सो ण दिट्टो २०७-१८/ अवरोप्परओलण ९४-२७ अस्थि दढमेरुगाहिं अयगोलो व्य काओ २७०-२४ अयरोप्परलोयण १६४ १२ अस्थि पयहा पुरीण १२४ २८ अयणतो चिय मुढो २५०-४ अवरोप्परवरविवजियाइ ९७ १९ अस्थि पुहईपयासा १४०-१ । आहतणमोक्काये जइ २७७-२४ / अवरोवहिवेलावारि ६०.२९ अस्मि पुहईपयासो १८५ ८ अरहतणमोकारो तम्हा अत्यि पुहईपसिद्धा २७७ २५ / अवरो सपुग्णगो ४१७ २८२-४ अरहा जाणइ सन्व अस्थि बहुक्णयघडिय २१७-३३ / अवसनसपहिं देहो २७६-१ ४५ १५ अरहा तिलोयपुजो २१८ २ अवस्थिऊण लन अस्थि बहुगामकलिओ १७६ -२२ ५६२१ अरहा मासइ घम्म २१८१ अरहत्यिऊण लज्ज अस्थि मुयणे पयासो १५९-१ ७२३० अरहा लोगपदीवो २१८ ३ | अहत्थियलज्जो हैं अस्थि मह सम्मत्त १३७ २८ अरिहते णमिऊण २८३८ अवि कामिणियणमुहयंद ५३-२ अत्यि य णिजरण पि ९७ २८ अरुणकरणियरमरिय १४१-७ अवि चलइ मेरुचला अथो कामो धम्मो १९७ २० २६२ १४ । अरुणकरमासुरगो २३९- २२ | अवि चलइ मेरुचूला ६१-२८ २०२ २ अरुणारुणपीउहि अत्यो विजापुरिसत्तणाई अवि हिरडइ अचिंगाल १३४-१ १२ २४ अलयापुरि व्य रम्मा १३८ १४ । अवि घाह थाह धावह १४१-२३ अत्यो वि दूरओ चिय ११८.८ | अउसकिमिया दुइदी २०२५ अवि धा धा धावह ६७-२२ अद्दि चिय दिट्ट २३१ २७ | अलिए विरमसु रमसु य ४३ २७ | अवि धाह घाह पारह ७८-२३ अद्ध ससकघवल ८४९ अलिमो एस वियप्पो २६४ ३३ / अवियाणियदोसगुणा अनया जपनामोग १५२-२५ अलियकयवावडत्तण अविरहियणाणदसण ९५२४ अप्पा वि तह विसुद्धो २४५-१० २३३ - १२ । अबिलबिओ अचवये ३०.१२ अप्पा सरीरमेत्तो २०३-३३ अलिय अयाणमाणो २०२-२५ अच्वावार दिजद्द २०४-३ अफलकाडयकुडगो अव्यो अवेहि णिल्लज अप्फालिया विदका २०३-१४ अल्यि जो मणइ णरो २२०-१० | अव्वो केगइ दिवो सरल ५९.२ २६९-२८ अलियं पि इसइ लोए २२१-११ | अन्यो जह ता तुरओ अभियोगपराणत्ती २७-११ २५४-३० अल्लियह धम्मसील २७५-२३ अमएण व सा सित्ता १६४-६ । अहीणम्मि बसते ५१-३० अब्यो णयाणिमो यि २३९.२० अत्यो जत्य चइजा अलियरस फल णरय अलिय जपसि जइया ५३-२२ अन्माण अजलि अवो जणरस मोहो ·१९१-२९ अन्यो दुहा वि लाहो ५१-१९ भवो भवणुव्वाओ २५९-२३ अय्यो यणमझगओ २६०-७ अन्यो विम्हयणीयं २७-२० अन्यो संपइ एसो ४२-१९ अब्यो सो मह मित्तो ५८.३० असणं पाणं वस्थ २२०-४ असमंजसे कार्य २०२-१३ असमाही ठाणाणं २७२-२६ असबायकवलियं मि २२०-९ असिचक्ककोतपहरण ९३-२६ असिचक्कसत्तितोमर ३७.२९ असुइमलमुत्ताउरे ४१-४ असुइमलाहिरकद्दम २५४-३१ असुइमुत्तमलरुहिर ४-३१ असुइयभायणगेयं २२८-१० असुई इमं सरीरं १८७-११ असुईओ उप्पण्ण २२८-१७ असुई जं असुइ १७६-७ असुर्य पि सुयं मणियं २६९-३१ अमुरतणे वि महुसो २५४-२२ असुई पि मुहं मण्णा २२१-१९ अस्संजमम्मि विरओ २७२-१४ अस्संजमम्मि सत्ता २७२-२५ अह इच्छिसि किंचि घणं १०९.१४ अह इच्छसि मरणाई २७७-३ अह एए एवं १९२-१ अह एए परमाहम्मिय १८९-२१ अह एको थिय दोसो ३२-११ अह एको थिय दोसो अह एत्य मणुयलोए १४३ -२५ मह परिसम्मि फाले २४५-२० अह एरिसा मणुस्सा २४०-८ अह एस मह विणीया २२७-१३ अह एसो दिग्णो थिय ८५-३० मह एसो विहु दीवी १८९-१४ अह सम्मयतेमोमय ९२.३२ अह यह विफम्मकिरण २११.३ मह यह शिगेहा पिप ८८.११ अहमहरि दोइ एम १३१-२१ पजसूई अह युग्णइ कह वि सद्ध ८-१२ अह धवलकासफुसुमो अह कोइ भणइ मूढो २२१-१५ अह परिचिंतेसि तुम ८१.२६ अह कोहलोहमाया १४२-२७ अह पलयकालजलहर अह खणमेत्तेणं चिय अह पविसिऊण मग अह खरमारुयपहयं अह पंचमेण मणि २४५-२८ मह चिंतिउं पयत्तो १४१-१ अह पावणो ति ण इमो ४९-२ अह चिंतेमि जसो मे ११८-१० अह पुच्छसि पुण्णेहिं २५७-५ अह छिंदिरं पयत्ता २४५-१४ अह पुण ते थिय एए अह जक्खरक्खभूया १४३-१५ अह पुण संगहिय थिय १८९-२७ अह जलणतायतविय ३७.२७ अह पुण्णरावखेलय १४२-३१ अह गयरी' कलयलो २४-२६ अह पुव्वपओएणं २८०-१० अह णलंघणतुरिओ २७-६ अह पेच्छइ तं सर्व ९३-१९ अह णिसुर्य होइ कई २१०-२४ अह पेच्छिउं पयत्ता २०९-२३ अह तत्थ उज्झमाणा ३८-२० अह बहलपरिमला अह तस्य वि णिविण्णा १९१-२४ अह बंधघायवहमार १४१-३२ अह तम्मि जायमेत्ते १७-२३ मह नारसम्मि वरिसे २१-१६ अह तम्मि दिण्णमेत्ते ३७-२० अह भगवं पिय साहा २४५-७ अह तम्मि मणियपुवे अह मणसि कहं असुई २२८-९ अह तस्स इमो लेहो १६४-३१ अह मणसि आगमेणं ५५-२९ अह तस्स एस जीयो १८६-१८ अह मणसि तुम गोदम २५७ - १९ अह तं उपरिमपत्थं अह भणसि होज तंपि ४९-३ अह ताडेइ वि वालो अह माणिउँ पयतो अह ताण तक्खणं चिय ३८-१९ अह मउलियप्पयाओ ८२-१४ अह ताण दोण्ड विवरे ९२-३१ अह मजिशमया दीहा १२९-२२ अह ताण सो वि तुट्टो २५६-२६ अह मणुयत्तं पचं २१०-१२ मह तिहिकरणम्मि मुहे २१-१३ अह मंततंतओसह १८६-१७ अह तिहिकरणम्मि मुहे १७-२१ अह मारेइ वि वालो ८१-६ अह तीए डोहलो सुंदरीऍ १७-१३ अहमो चिठीणकम्मो २२३-३२ अह तेण ताण भत्तं २४५-१५ अह रागरोसदालिद २१०-६ अह ते तं चइऊणं १९१.८ अह रागदोसवसओ २१०-४ मह ते वि परयपाला मह रेणयाणसि चिय ५३-२६ अह ते वि गिरणुकंगा ३७-२१ अह ललियासरमहुरं २१.१० भइते वियगारदा ३८.८ अहय परिचिंतिय चिय ४९-१ अह तेसु मिन्सुरेखें ३६-१८ अहय पुरंदास्स अलया अह तेहि चिय समिला २१०.३ अहवा पुन्छयययन २६८-३३ अह तेहि पिउनंतस्म २१९-३० अहया मायेन पिना २७९-२३ अह तुंगकणयतोरण ९७.२ अहवा ममु मर थिय ७८-२१ अह हुंगोउपई ५०.१९ या विमम्माषो २.८-१६ मह दलपवणे शिकर मद विमो पदमनी अद दिगयरमागाई ८२-१७ । मह येपाली पक्षा ३७.२५ ·*92 युवलयमाला आराहणा य अते आरुहइ खनगसेटिं ४९३३ १५३ १२ ६४ १९ अह सुरणरतिरिएम ९७ २३ आर तहा पसिद्ध १९८४ अह सो एसो चिय पुरओ २५ १७ २८१ ५ इक्खागुणरवराण २०१ २२ अह सो णियसाहस ९ १३ / आराहिऊग देविं ००१ १६ । इक्खागुनसजाओ २१५ १८ अह सो वि कह वि लद्धो ८८ १० आरियकुले नि जाया इक्खागुपसपमया २०१ १५ अह होइ कह वि बुद्धी आरियखेत्तम्मि जहा २४२ १३ / इट्टविओओ गरुओ २७६ २५ अह होइ किंचि तत्थ वि १९१ ३ आरियखेचम्मि पुणो ८८५ इट्टस्स अणिट्ठरस व २४८ २२ अह होइ विवजासो १५७ २२ १४४ १३ । इडीगारवरहिओ २७२ १६ अह होज ण वा मोक्ख २७० ८ आरोग्गम्मि वि पत्ते ८८७ इथिकहमत्तदेसे २७२ १८ अहिणपणिरुद्धबदी ११२६ आल्पाल्पसत्तो इरियासुपडयवजियाए २२१ २५ अहिणवदिट्ठदइयमुह १६० २४ आल्पाल्पसगी २३११ इत्यीलिंगे सिद्धा २७७ ३० अहिणवसिरीससामा आलप्पालारभ मा पुण ८१ २५ / इमिणा स्वेण इमो अगम्मि तस्स ताव य ९४ २९ | आलप्पालिय रे रे २५२ २२ अगम्मि सो पएसो णत्यि २५ ३२ आलिंगइ वाहाहिं इय अट्ठारस देसी २२५ १६ इय अवरोप्परसत्ता १८९ १७ अगाइ उवगाइ १२९ १३ आलिंगयति सहिय बाल २६ २६ अगाई वलति समूससति २६ २४ इय असमजसघडणा आलिंगिय पि मुचइ अहयपोत्तयजरजा इय असुईसवध १४३ ११ आलेखगीययाइय अतो असुइसयम १५० २३ २२५ २६ इय आरमविहूण ६६२४ अतोणिहित्तसुपुरिस आलेक्ख मह जोइस २२ १ इय एएरागमणा २५७ १३ अतोमुहुत्तमेत आलेइयन्मि मरण ४० ११ २७६ २० ५६२५ अघारियदिसियक्क आलोयणाए अरिहा २७३ १६ २७० २५ आवलियदीहर गूल अबाए ताय कहिय इय एदिसे पमाए १४११० आसण्णदइयसगम ८३ १४ आ इय एय चिय अइ ९६२ आसस मुद्धे एय २६५ ९ आइट्ट जइ मुणिणा १५८११ इय एरिसम्मि काले २५३ २३ आइ कजि मत्त गय आसस मुद्दे चहुल २६५ ७ १५२ ११ इय एरिसहलहलय ९६२५ आउच्छिऊण गुरुणो आसस मुद्धे चवल २६५ ८ २६१ २९ इय एरिस असार ८११५ आसस मुद्धे विहहइ २६५ ६ आउजाण तुरयाण २२३ इय एरिसे पओसे १३५ १७ आउयकम्म च पुणो आसस मुद्धे सरल २८०९ इस एरिसे पोसे आगासपप्पणयरे २८२ १३ आसस्स पुण पमाण २३ २५ इय एरिसे पमाए आणेऊण घराओ रणे १०८९ आसधिमण घरमा २३४ २५ इय एवमाइअण्णाण २१९ २७ आपूरमाणगन्मा आस वसह पनु वा २३१ ७ इय एव परमत्ये २०२९ आमोसहिणो यदे २८३ १५, आसाविणडियतण्हालएहि ३० १८ इय एव भणमाणी आयण्णप्रियसरो २२३१५ आमासियणिययबल इय एस गणिजती २८४८ आयरियणमोकाये २७८२१ आसि इमो वि तबस्सी इय एस समत्त चिय २८४९ आयरियणमोकारो ૨૭૮ ૨૨ आसि इमो वि वियहो ८१ ९ इय कमरमही रम्मा ९४२३ आयरियणमोकारो २७८२० आसि तिकम्माभिरओ २८२ १९ इय किंचिमत्तकारण आयलयवृत्ततो १८१ २३ | आसीविसे य वदे २८३३८ इय किंचिमेतयडिओ २६१४ आयबदीहरच्छो आहाहा पेच्छसु इय वीरिमोरिसारगि १८१२४ आयचिरदीहरपम्हलाइ १६३ २६ | आहारयदेवहरे २८३ ३५ इय वेत्तिय व भणिमो मायाणगडमेत्ते २७० २० आहारयदेहघरे २८४२ इय कोहमाणमाया आयारधराण णमो २७८९ आहार पिव जुन्जइ इय गोयम जो विरओ २३०१९ १४३ १९ | आहेड्य उपगओ २८५ २८ ! इय चिंततो चिय सो १३९ ३० इय एक्केवमसोहा इय एत्य अईयारो ८२७ ·३४-३१ | ईसायसेण एए उ पजसूई *93 इय चिंतिऊण पावं ८१-२९ | इय ते भणिया सम्बे २४६ -१ | इरियामणसमिईओ २२०-१ इय चिंतेतस्स य से इय ते मुगिणो धण्णा २१३-३० इरियायहं पयचो २७०-१७ इय चितेति तहिं चिय ३८-१८ इय व्यखेत्तकाला २४२-१८ इह परलोयविसुद्ध २५६-४ इय छेयाओ ताओ २२१-२६ इय दसविहं तु धम्म ८०-१३ इह लोए चिय दोसा २२८-२७ इय जह सयले मुवणे १७८-१९ इय दुक्खपरंपरसहए ३८-२२ इह लोयाजीवभएम २२०-२७ इय जंज कामियणो इय देसभत्तमहिला ८७-२८ इह विजामंतवलं २१८-२७ इय जं जं किंचि वणे २९-१९ इय धम्मारहसिद्ध ९५-३१ इह सुतगंय इह २२१-५ इय जंजं चिय अंग १५८-२४ इय नरवर संसारे २५४-४४ / इंदग्गेई जम्मा १८४-६ इयजं तत्यण दीसह ८-१५ इय पवयणस्स सारं २८४-६ इंदवणं पि पावइ १४३ -९ इय जाणिउं अणि १४२-८ इय पसरमाणखरफरुस १४७-२४ । इंदियचोरहिं इमो ९०-२९ इय जाणिउं यणिज १९१-५ इय पुवावरलामो ८१-७ इंदो वि तयं वंद २०८-७ इय शाणिऊण गरवर २५४-१८ इय पेच्छइ णरगाहो २३४-१७ इस जागिऊण गरवर २५३-३३ इय पेच्छइ सो राया १८९-३ इय जा तूरति दहें २५-७ इय पेच्छइ सो सीहं २९-२४ | ईसाएँ मच्छेरणं २०१-११ इय जा महिलालोओ २४९-६ इस बहलपत्तलं ते २५-१८ ईसाणलपज्जलिमो १२५-२० इय जाय विलविए चिय ८८-२५ ईसिपसरंतकोउय इय बहुए जाणता ४८.४ २५-२५ इय जाव सो विशुद्धो इय बहुतरुवरजोहा २३८-१० | ईसीपन्भाराए ९३-१२ २८०-११ इस जा विलासिणियणो २७७-४ इय बालपंडियाणं १८-१ इय जा सुंदरियजणो २६-२७ इय बुझिऊण सुंदर २६५-१० उकडदप्पे पियमाहणे इय मणमाणेहि चिय ३७-१६ इय जीव तुर्म भष्णसि २७६-२ उकंठदिण्णयिया इय जीवबंधमोक्सो इय मणिउं समकालं १९१-१३ ९८-२१ उम्गाईहापूहा इय मणियम्मि समं चिय ९७-२२ १६५-२५ उग्गाइ हसई गायइ ११३-५ इय मत्ती अरहते २१८-४ इय जुयइचरियकुडिलं १२१-२९ उम्गाइ हसइ णश्चय ३३.१३ इय माणिरस पुरओ २७-५ इय जे बालपणए २१४-१३ उम्गाइ हसइणच १२१-२१ इय मीसणविझ ११४-३ इय जो संगमयामर १.१६ उभासइ अण्णा २६-१९ इय मज्जिऊण तो सो ९४-३२ इय गरवह इह लोए ४४.५ उचारे पासवणे २७०-२१ इय मंडलवाऊटी ११३-२० इय परयाणा मणियं १३.११ उच्छन्गो आयाण २२२-३० इय गरखइणो एय इय राईरविसंझा १४०-२९ इय रिसिपरियणवले उच्छंगम्मिणिवणं चुंबइ १२१-६ ९३-३२ इय गरवणो दिट्टी ३३.१७ उच्छंगलालिओ मे २६४-१३ इय विजविलसियं पिय २५१-९ इस गावर वेइ जिया २८१-२ इय वियलियणव उच्छाइसत्तसारो २१४-५ इय परवर को पावह २११-१४ इय विलवतो थिय सो ४३-१७ उच्छिमसुंदरयं २३१-३३ इस परवर जिणधम्मो २१०.२३ २५४-१० १९९-१७ इय पावर पंचए २५५ -९ इय सत्तसाररहिओ २१३ -२२ । उपपयगमणिहा २८२.१ इस परवर संसारे २५४.२५ इय सम्मत्तमहव्यय २२३-४ उन्जयमपटोएंतो १३०-३० इस परयर संसारो २५५-२ इय सा बहुमंगिहा २०१-३२ उमोगीए राया २३३-१९ इय गजलहरमाला १४८.५ इय सामलजलायरामा १४७ - १९ | उबोयको व्व सूरो २७८-१८ इयत पेन्छामि अद २४०-२० इस मुफ्शु ना कने १३.१० उजोवियमुक्सपटो २५३-१९ यता सहस थिय ९६-१५ इप हमिय य रमिय २२१-२८] उजियभररोगकहा इस म चरिपरिम १६१.२२ इप हिपउन्महामो १०४.२० उजियाये महया २७७-२० इसने हिरदेया ४२ -२४ हम दो देवरिया ८.१३ / उम्मि मना कटई १५७-२० इय जीवियं पि वच इय पीर पावभोए उजमह पम्मम्ने ·उन्बूढा विशेण *94 धुवलयमाला उद्देसु बच्च तूरसु १९८ २७ | उबसियगामठाण ११७ १७ , एए वि एत्य वणिया १८८ २६ उद पिसुणाण इह २८१ २० १२१ २७ एए वि कुमार मए १८८३ उष्णमसु पायपडिया १८० ६ | उन्वेलिज्जइ बहुसो २०९-२४ एए वि के वि पुरिसा १८८२९ उप्णयगरुयपओहर १ ११ / उसमाईए सरे २७७ ११ एए वि के वि पुरिसा १८८ २८ उण्णयणासावसो ९३ ७ | उरसुत्तो उम्मग्गो २७० ३ एए वि ताण थोरा १९१ ९ उण्हो उल्वेवणओ दीहर १२३ २८ | उस्सुत्तो उम्मगो २७३ १५ एए वि देति गतूण उत्तत्तणयमइया ४५ १६ ऊ एए वि पुणो जीवा १८९-२४ उत्तत्तरणयपण्णो ऊरुजुयल पि सुदरि १८२ १२ / एए वि पुणो पेच्छसु १८९ २९ उत्तारतारयाए विजुल्यि ऊसमइ ससइ वेवइ एए वि पुणो लिहिया १८७ ३ उत्तुगणहा धण्णा १२९ २४ ऊससणीससरहिय २२१ ७ एए वि पुण वेयरणिं १८९ २५ उत्तुगथूलघोणे १५२ २८ उसासइदियाइ २१९ २९ उत्तुगथोरचकरशुरु एए वि पेच्छ जीया १८९३० ११५ २४ ए एए वि मए लिहिया १५८ २१ उत्तुगधवर तोरण १२५१ ए ऊगज उन्द ब-ल-सा २६८ २८ उत्तुगीणीवर एए वि मए लिहिया १८९ २८ ८२४ एए आम्हहिं जिया २२३३१ उदए ति होति मणुए २४२ १६ एए वि मए लिहिया १८९ २ एए उण उवषण्णा १९०१ उदयक्खयक्सोव एए वि मया लिहिया १९१ २ २४२ १ उदयगिरिम थयथो एए करेंति एय १८५३३ एए वि घणियउत्ता १९१ १९ २५३ २२ एए करेंति कम्म उदुकालरुहिरबिंदू २२८१८ एए वि हलियउत्ता एए कुमार मूढा १८७१३ उद्धाइ घाइ पसरह १३५ १६ एए वि हु मित्ताइ १८६२३ एए दिय जस्स पुणो उद्धाइया साहस २६६ २ एए सव्ये मरित एए जयम्मि सारा उद्याइयवीईहल्लिर २७९ १२ एए सहावपिक्का २४५ ३२ उप्पहपलोट्टसलिला एएण इम मणिय ए एहि सागय ते उवद्धाहुणो बद्धा १३०७ एएण कारणेण २३०३ एएहि लक्खणेहिं उमडजडाकडप्पा १२२ ११ एएण चिंतिओ ह १३० २८ उन्मजल्याडबर एएण णिदिओ ह २५८१ एक्कत्तीस च गुणे २७२३१ उब्मिण्णचूयमजरि एएण तुन्ह तुट्टो २४८ २६ । एकम्मि अणेयाओ २५ १९ उमएण वि अइयाग २७३ १७ एएण तुज्य हरिय १७२ ३६ / पकम्मि वि जम्मि पदे २१९ ५ उय माह्वीय कुसुमे एए णरिंदं मणिया ४० २८ एक्कस्स देहि विहव १२८ ३० उप मित्तस्स विओए ८२ १९ एएण पओएण एक्कस्स होइ पुण्ण २५९९ उरगमुयगमकुकुड एएण चेय अह एक्क पडियमरण उरमुहमारा पिहुरा एए णिउणा अह मतिणो २१८ २८ एक पावारम २४६ १७ उपशायणमोकारो २७८ ३२ / एए ते चिय पुरिसा एक भणामि वयण १३३ ३० उवज्ञायणमोक्काये २७८ ३१ एए ते चिय लिहिया १८६ २७ एका कोमलक्यती २३४९ उवझायणमोकारो २७८ ३० एए ते तेहिं पुणो १८९ २२ एका जपइ महिला उपहायाग च णमो १८२५ २७८ २४ एए ते मे लिहिया एक्वा णामीवेट उरमाण दूरे चिय २३४ १२ एए ते मे लिहिया उवरघाण उवीरें एका पियनगरई २३४ १० एए परिचयता उवसमसगो चिय एका णियबगरुई गतु २१८१० एए पुणो वि ते चिय १९१ ११ एका ताण माया उपसतमुस्यसदा १९० ३२ एए भिजति पुणो १८९२३ उबसतसतस एका पियगुदण्णा २३४ १६ एए मुणिणो कहिया २२२८ उबद्दमण्हाण एका मउमझा २२८ २० ए मालूरपणी २३४ १३ २५७ २९ एएहिं सम सुदरि २७६३० एए वि एप जुत्ता ·*95 पजसई एका मियकश्यमा २३४ १५ एल्य य महामहप्पा १९० २८ एय काऊण तुम २२९ २२ एक्का गुणालकोमल २३४ १४ एत्य वि एए भिक्ख एय कुमार लिहिय एक्का रणतणेउर २३४-८ एत्य वि चुक्का मुक्का १९१ २८ एय कुमार लिहिय १८८३० एका लज्जाए घर एत्य वि तुझ अधम्मो २६२ २२ एवं कुमार सव्व १९० १३ एक्का वायइ वीण अवरा २६ १७ एत्य वि साहताण एय च एरिस भो ૩૮ ૨૪ ८३ १० एस्थ वि सा हो देवी १९२ २ एय च पेच्छ गोट्ट २३८ १६ २००५ एत्य सुज्झति किर ६३ २२ एय च पेच्छ सुदर २२२ २० एत्य किर होहिह १९१ ३० एय चिय पजत २४५ २२ एत्य च ठिया जीवा २७३ ९ एय चेय भणता १९२ १० १६ एत्य चिय त पत्तो एय ज तुज्झ सिर २४८ २१ २१९ २८ एत्थतरम्मि इमिणा २५० १७ एय जो पढइ नरो २८३४३ २२८१ एत्थतरम्मि काले २४५ १९ एय णाऊण इम १४२ १५ एस्थतरम्मि जत २०३ ३५ १०२१ एय णाऊण तुम २७६२४ एस्थतरम्मि परवर ૨૧૭ ૨૮ १९१ १६ एय णियट्टिठाण २८०१ एत्थतरम्मि भगव ८४ ३० एय त दीयवर १९१ २२ एत्यतरम्मि सन्च एय तिलोयसार २१८६ एस्थतरम्मि सहसा ७८ २४ २३६ २७ एयतु कहाकरणुजयस्स एत्थतरम्मि सहसा २०१ १४ एय ते मणमाणा एत्थतरम्मि सूरो ८४ २९ एय दसणरयण २१९४ एस्थतरम्मि सूरो ८४ ३२ एय दुहसयजलयर ४३ २४ एत्यतरम्मि सूरो ८४२८ एय पायालघर २५५ २० एत्यतरम्मि सूरो ८२ ८ एय पि गलइ तिमिर २५३ २१ १६८ १७ एरथतरम्मि सुरो २६७ १९ एय पि त कुरब ४२ २ एत्थतरे विउद्धो २६९ ९ एय पि पेच्छ पयर ८४२७ २३८१५ एस्थ पि अस्थि धम्मो २१८ २६ एय पिपेच्छ णरय १८९१८ एत्थारुहति एए १४३ २ एय पि पेच्छ पस्थिव १८८३१ एयप्पमाणजुत्ता २३ २८ २.४२७ एय पि मए लिहिय एयम्मि भए मणिए २२० २४ २२९-६ एय पि मए लिहिय १८९३२ एयम्मि महारणे अन्य ११६ ३० एय पि मए लिहिय १९०२४ १९११ एयरस जयणजुयल १८२९ २५५ २९ एय पि मए लिहिय १८७ १२ एयरस पच कवला १८८ २३ एयरस पेच्छ णवर एय पि मा गणेजसु १८६ २८ १६८२ एय पि मा गणेजसु एयरस सहइ वयण १८२८ एय यालाराम एयरस सहइ सीसे १८२७ एय मस गेण्हसु २४८ २ २६७ २ एय अन्मुरुहुल २७९ १८ एय मह मह्त हिययम्मि ११६ ३१ ३५ २६ एय अलिय ययण २२० २० एय लोयविरुद्ध २०४ २१ एत्य णिसुणेसु गोदम २५७ २१ एय अरमण्णता २०२३० एय समुहमज्झे १९११८ एत्य य कहा समप्पड़ २७९ १५ एय सव्व मणिमो एत्य य कुमार एए १८९ ३१ एय करेइसपर ९७३३ एय सोऊण इमे २९१ २१ एत्य य जाय थिय ते १८९ २० २८३-५ एय होइ पवित २७९ १४ एकेकयम्मि णवर एकेक खवयतो एक्कक्के पच जहा एकेण तत्य मणिय एक्के णयणत चिय एक मणति एवं पक्को चिय एस जिओ एको चिय परमप्पा एको थिय विष्णत्तो एको णहमुहपहरासिय एक्को दइय चुबइ एक्को पर उवाओ एको पर उयाओ एको पिययममुहकमल एको पिययमसगम एक्को महुरपलाविर एको महुरपलावी एक्को मुहुत्तमेच पको रणतरसणो एक्को सट्टाहरवियणा एगतबद्धचित्तो एहि खय पि वोच्छ एहि च रम्मए चिय एण्हि जोधणपत्ता एत्तियमेत काल एत्तियमेच चिय से एत्तियमेत भूमि एत्तियमेत्ते भुयणे एस्थ ण जयण जम्म एष ण जुजइ मणिउ एत्य परगाह णवर २८७,१८ एयस्स मज्झयारे एय आराहेउ एप कह करेउ ·कुवलयमाला एयाण णियनयह एव त पोयवर एया परिवालेंतो एयाई जो णयाणइ २८१२४ एव च एकवार २४७ ३२ एसा चप ति पुरी २९० २५ एयाइ दुक्समूल १६२ २९ एव च कीरमाणा एसा मए पइण्णा गहिया १०८ ३१ एयाइपावयाइ २१९ १० एव च चिंतयतस्स २२७ २३ एसा मए वि लिहिया १८९७ एयाई मगलाइ १८४ २० एव च जाय ताओ २३८ १९ एसा महइमहल्ला २४८ ३० एयाई सुइ लोए १६२ ३५ एव च णिसामेउ २४५ २४ एसा वि एत्य घरणी एयाउ थिय तुझ १७२२२ एव च तस्स णासो १९३ २७ एसा वि एत्य महिला ૧૮૮ ૬ एयाओ पुण पेच्छसु एव च ते कमेण १९१ १३ एसा वि एत्य लिहिया १८८७ एयाओ मावणाओ २२० २९ एव च सवरेण १४४ ८ एसा वि का वि महिला १८८४ एयाओ मावणाओ २२१३० एव चिय कुणमाणो ४९ १९ एसा वि पेच्छ सामा १८९ १० एयाओ मावणाओ २२१८ एव चितेतरस य २२९९ एसा वि रुयइ दइया १८६२० एयाओ सन्याओ वि एत्य ४६ एव चिंतेतस्स य २२७ ३२ एसा वि यहइ सरिया १८९ २६ एयाण कहाबधे त णस्थि ४४ एव चिंतेतीए २२८ ३ / एसस एस गाहह ५१ २१ २५४ १४ एव चिंतेतीए २२८ ८ एसो अवदतो १८६ २५ एयाण पूयण अषण च २५७ २ एव चिंतेतीए २२९७ एसो अणादिनीवो २२९ १० एयाण वयाण पुगो २२२७ एवं जज काज २४६ ११ एसो उण सुरणाहो १९० ३ एयाण वि एत्य पुणो १९०८ एव जोयण मेत्ते ९७ २० । एसो कुलमयमत्तो १८७ २९ एयाण पुण मज्मे ४१४ १९१ १७ / एसो कुवलयचदो २४४ २६ एयाण सव्वाण १८४ १६ एव योहो सकम २५७ ३० । एसो को विजुवाणो १८७९ एयाणि य अण्णाणि य ४१ २७ एव दुइसयजलयर २७९ १७ । एसो को वि जुवाणो १८७७ १४४७ एव परावेहिं दुह जगेंतो ४३ १८ | एसो जो तुह पासेण एया पचपहाणा १४४६ एवं बहू वियप्पा १९८२ एसो गरवर धम्मो २०२ २८ एया पुण विलयाओ १९०७ एव मणमाण चिय • ३६ २४ २७०४ एयामु च गई १८५ २५ एव मणिऊण इमे १९१ २३ । एसो णारयलोगो एयाहिं पचसमिईहिं १८५ २१ २२० ७ एव मह अवराह १३७ ११ / एसो तवमयमत्तो एरावणो गयाण १८७ ३२ १७८ २९ एव विलुप्पमाणो ३६ २५ / एसो तुझ वियप्पो एरिसए ससार' जलहिसमे २८ एव सम्मत्तामयभरिओ २१८ ३० एसो तुह दिढतो एरिसणिमित्तपिमुणिय एव साहेमाणो गरवइणो ३३ २९ । एसो तुइ दिट्टतो २१०१ एरिसयम्मि वसतएँ ५२ १५ | एव सो चिय कुमरो १८८ १३ | एसो घाउवाओ एरिस चेय अलिया १९८५ १२ २१ एव होउ खमजसु २६७ १५ । एसो पडिपहरतो एरिसिया सुररिदिया एस अणादी जीवो २२७ २४ एसो परिमिजतो एलालवगपायव १८८८ एस रेमि पणाम २७७१० एसो पढियवाई एय आसवभाव १८७३१ २२९ २ एस करेमि पणाम २७२ ७ एव इमाई एय एसो पुण आरूढो १९०४ १७७ २ एस रेमि य मते २७० ३२ । एसो पुण गायतो एवं एए मूढा १८७२१ २०० ३५ एस कुमारो रेहइ १८२ २१ / एसो पुणो वि तरुणो एव क्यम्मि जचिय १८८१४ २०११७ एस गहिओ ति कलमो १७२ ३९ | एसो भए सुयतो एव कुधम्ममम्झे २१० १४ १८७-२५ एस देवकुमारो १९० २ एसो य तुम्ह जगओ एक गए वि जइ ता एस पुरिसाण पुरिसो २४० ११ । एसो वञ्चद चदो एव गयो फरिसो १८३२८ एस मगव जिगिंदो १२० २७ एव गोदम पुहई एसो वि एत्य लिहिओ १८८ २५ २५७ २७ एस मह विर माया एव चउरासीई जोणी एसो वि कोइ पुरिसो २२७३० १८७३३ एसोवि को विजीविय १८६ २५ एसो गाणायारो २५७ ७ २६५ ३४ २३८१८ एस विरजामि अह ·करथइ खासेण मओ कत्थइ धावतो चिय २१३ १६ । कत्थइ पचावयव पजसूई *97 एसो वि को वि देवो १९०५ एहु एहउ दुम्मणस्सहु ६३ १८ कन्थइ कुमारभाव एसोति को वि देवो १९० १० एहेहि मज्ज्ञ सामिय २२५ १८ कन्थइ कुभीपाए २७४ १९ एसोवि को वि देवो १९० १२ ओ २७४ ५ एसो वि को वि पुरुसो १८५ ३२ ओ ए पुरदरो चिय २६७ कत्थई गाहारइया एसो वि को वि पुरुसो १८८ २४ ओ मे मागवम्गू २८४ ५ कन्थइ गीयरस रखो ८३३ एसोवि को वि भोगी १८८ १९ | ओलगगह सवण्णू १९३ १२ कत्थइ चोरविलुत्तो २७४ १४ एसो वि को दि लिहिओ १८८ १८ ओवायओ वि एसो १८९११ कत्थइ जणणीऍ अह २७४ २ एसो वि को वि लिहिओ १८८ २० ओसप्पिणि तह २७७ १२ करथइ जलणपविट्ठो २७४ १२ एसो वि पडसोगो ४६ १५ / ओसरयइ डहणो विम ११३ ३० करथइ जलयरगिलिभो २७४ २० एसो वि जणो लिहिओ १८७ २० ओसरह देह पथ २४ २२ कत्थइ जायतो चिय ४१ १२ एसोगि जो मुसिज्जइ १८६ ३ ओसहजोएहिं सम १४२ १४ । कत्थर णगलजुत्तो एसो यि तक्खण चिय १८९ १५ | ओसोवणितालग्घड २२९ कथइ तण्हाए मओ २७४ १३ एसो वि तत्य राया १९० २७ ओहिण्णाणी पगओ २८३४० कथइ दरणीहरिओ २७४ १ एसो विषणुम्मत्तो १८७ २८ कत्थइ दडयरइया क एसो वि धाइ पुरिसो १८७ २४ २१३ १५ एसो वि पहाइ चिय १८८१ ३४ २० एसो वि पुहहणाहो १८८२२ कत्थह पूयणगहिओ २७४४ २१३ २० एसो विपेच्छ पायो १८९ १२ २१३ १९ कत्थइ भएण गलिओ २७३ २४ एसो विपेच्छ सीहो कत्थई महिलत्तणए ४१२० २१३ १४ एसो वि भमइ मिक्स १८८१७ २१३ १७ कत्थइ य जायमेत्तो एसो विमए लिहिओ १८६ ११ २१३ २१ / कत्थइ य जायमेत्तो एसो वि मर लिहिओ १८७ २६ कइया वि हसिज्जतो २१३ १८ कत्थइ य यतरीओ एसो नि मए लिहिओ १८७ ३० कजन्थी जो सेवई १३१ २ २७४ ८ एसो वि मए लिहिओ १८८ ११ कजलतमालसाम कन्या रूवयरइया एसो वि य कोलियओ १८९८ कज ज रहसकय ५१ १४ कन्यइ लूयाए हओ २७४ ९ एसो वि रुयइ पुरिसो १८७२३ कन्जतरदिण्णमण एसो वि रूवमतो १८७२७ कजाजहियाहिय २११ ३१ कथइ वणसरहिका १४७ १५ एसो वि सहइ पुरिसो १८७ २२ कन्नाकज बहुसो ३९ २७ एसो यद्दगिरी २३८ २१ | कटुिंधणतणणिवहेहिँ ८२ ३ २७४ १० एसो सखेयेण कहिओ १३१ २३ कडियमुहलसिलीमुह ५१ २९ कणयघडिओ व्य एसो १७० ३० कथइ विसमावडिओ ३९ २९ एसो सो चेय मओ कणयमयघडियसलिण २३ १२ | क्यइ सिहोहिं खइओ एसो सो चिय घेत्तु १८६ २४ कणय पि होइ सुलह ९० १८ कत्थइ सीएण मओ २७४ १८ एसो सो चिय लिहिओ १८६ १४ कण्णाण अमयरस ३४ १ कस्थइ सूलारूढो २७४ ११ एसो सोचेय थेरो १८८ १६ । कण्णेसु जस्स दोसु वि २४ ५ कथ तुम एत्य यणे १२२ २९ १९१ १५ फन्थ असिषेणूए २७४ १७ कथ यि चरेण हओ २७४ १६ एसो सो घि अपुण्णो १८८ १२ स्थइ अहि त्ति दडु ३९ २२ क्रय वि सत्तूहि हो २७४ २१ पसो सो माणभडो २१४ २५ कत्यइ इहाविओए २७४ १५ , कत्थेय सो जुवाणो एमो हि मोक्षधम्मो २०७ ३४ ४ १० कप्पतस्कुसुममजरी ९३ १० एहिद पिओ त्ति अण्णा कथइ कुटेग अह २७४६ कप्पाईया दुविहा १४३ २० कु मा १३ कइया उपसतमणो कइया कयकायव्यो कइया कयसुत्तत्यो कइया खणवीसतो कइया खण विबुद्धो कइया णु असमतो कइया णु कमेण पुणो कत्थई रुहिरपवाहेण कत्थइ वज्जासणिणा कत्थइ पारीबद्धो कत्थइ विष्फोडेहिं कथइ बिमाणदेवा एसो सो चेय पुणो एसो सो तेहिं सम करथइ उल्लाहिं ·*98 कदणे युक्इए किं जपिएण बहुणा कुवल्यमाला कप्पूरपूरचदण २४१ २० वह कह विवेयणतो ३६ २१ | कासकुसुमेहिं पुहई २३८३ कमलचदणीलुप्पल कह वह वि समासत्था १९२४ किछयकिरायहयमुह ४० २६ कमलाण जथ जम्म १७५ १८ कह गमिओ ते काले १९९ १२ किण्हा णीला काऊ २४५८ कमलायरस्स लच्छी ११५ २५ कह गोसे चिय पदम किर जिणवरेहि भणिय २७४ २५ कमलेण दियरो इव कह पडियओ पुरिसो २३० २४ किर त पि य मयकुहिओ २२५ २० कमसज्जो मज्जारो ५६२० कह भड सवरिय १५३ १८ किर त सि मह मइणी २२६ ३१ कम्ममल विमुक्वाण ४२ ९ वह वणिज जा किर ૮ ૨૭ विर माउणो विवाहे कम्मरस गई हस्स २८०३० कह व तए परिणीय १९९ १४ किर वाहेण तओह २६४ २७ कम्मरस होइ उदओ २४२२ कह व तुम सपत्तो किरिया बहू वियप्पा १९७ ३२ कम्मेण सिही चित्तो २०६ २१ कह सा ण वण्णणिज्जा किरियावाइ गरिंदा १९७ २९ कयकेसलुचणो सो कखइ भोए अहवा २१८ २५ किलकिंचिय च बहुसो २६५ ३ कयदारसगहो ह ४१ १४ कचणकमलविहूसिय ९४ १९ किं अच्छह वीसत्या १९९ २२ कयाचमटिलोओ १४१ २ कठ पिट्ठी लिंग १३१ ९ किं अज्ज जोगरज २६० २० कयलीवणेसु जथ य ७० १८ वतीए सोम्मदसित्त १५८ २१ किं एत्थ समाढत्त २४५ ३१ कयसामाइयकम्मो २७२ ९ २२२ २८ किं कट्ट अण्णाण २४५ ३० करघायकुडिलकेसा १५१ १४ कदफलाइ पुरओ १६८ १३ वरताडियमुखरबु कासगण अहो २७३ १८ कि जीविय जियाण परवत्तकुमिरुक्खा २७५ ८ काऊण णमोकार २७२८ किं जुज्जह पुरिमाण २५२ १० करवारसिहाणिजिय काऊण दोग्णि पावे २४६ १६ किं ण सुहओ य दाणे १२१ २५ कलयलसदुद्धाविय १३४-२८ काऊण पुढविपुरिस २०५ १९ किं त पडियमरण २७६ १७ कलगवथामु मो २७३२५ काऊण समारम ६६ २३ कि त वम्महपिय १०७७ कलह क्रेति ते चिय ३० ३३ कारण कुणह किरिय २०२ १४ किं तु पवित्त सयसेविय ४८ २९ २६६ १४ का चिंतिजा लोए किं तेण जीविएण कविले पिंगग्णयणे १९२७ १५२ २७ काणाओ वर अघो १३० २७ पसिणकमलदललोयण किं दुत्तर तिलोए २६२४ ४ २८ कामगइद इमा सा कसिणपडपाउयगी २३९ १५ / किं धवल कदोह १५८ २२ कसिणपहपाउयगी २३८ १२ / किं पक्खिवेमि समद्दे १२६६ ८३ २५ कसिण रक्खविषण्ण कामभुयगमडका २३६ १४ किं पायालघरमिण २५३ ६ कसिणाण विजुपुजु काममहागहगहिओ २२१ ९ किं पुरिसा पुरिसेहिं २००२८ वामी कामगयमणो २३२ २६ १५२ २४ २००२७ कामो वि दूरओ चिय ११८ ९ कसिणो दुमलेदेदो किंबहुणा वि सुएण २१९६ कायवलिवइसदेवो २०४७ किं भायसि घणमइलीव कसिणो पिंगलणयणो ६२ २७ कायमणवायजोगा १४३६ कह आगो वह गओ १९९ १५ किं मयणो चिय रूवी ११६ ३२ कायव्याइ जाइ २७३ ११ किं मयरमच्छकच्छव कह कह वि आउयते काय बाय रुमा कह कह रिगति दियह ११३ १७ किं मरद गेय तरुणो २६२ १२ कह कह वि तथ चुका ३८ ६ किं माणुसीओ तुम्मे २३४ २१ काला जीडा दुहिणो किं कह कह वि तथ मुका १९१ २७ मुचा एक्कपए वागयसकाम कह कह पि दसण कारायसय कम्म कह वह चि मूदाहियएण ३० १५ , कारण अणतेण वि किं वा गिरिवरकुहरे कह कह वि विणिक्यतो ४१८ किं या गिद्दयअसिपहर १०४ १६ वाले दाण दक्खिण्णया २२.१० किं वा पयह यसिहर १०४ १७ वल्लाण ते पुत्तय ८६ २३ । कामगइदो गइदो कसिण पिष्टुरवपणे किं पुहईए गइदा कारम्मि तम्मि को वा १६९ २८ २२.६ किंवा करेमि अहय ·कि होज तूलमउयं २५२-१६ / कोवो उन्वेयणओ पजसई *99 किंवा पियसहि कुविया २३९ - ६ कुवलयमालास्वं २८० - २५ | कोघाईसंजलणे २८०.४ किं वा बहुणा एत्यं २७६-२३ कुसुमई जे गथि जाइँ ण ३१.२९ | को बालो कि मरणं २७३-२३ कि या राईदियह १०४-१८ कुसुमरयपिंजरंगी महु ३२ - ३३ / कोमलकदलीसरसं २५३-१३ किं विजाहरवाला १२६-११ कुसुमं ताण मिलाया कोमलकिसलयहारं कि विनाहरबाले २३५-२० - कुसुमाइँ कोट्टिमयलं ११३-२६ कोमलतमालपल्लव १४७-१४ किं सव्वस्स विदेओ २६७ -१० कुसुमाई चंदणं अंगाण १६२ -२५ कोमलदइयालिंगण ६९-१० कि सन्यो चिय पेच्छद २६७ -६ कुंकुमरसारुगो अह १५ -२६ । कोमलदीहरवल्ली १२८-१९ कि सारं जिणधम्मो २७२ - १३ | कुंकुमण्यारत्ता १९४ - ३३ / कोमलमुणालदेही ७६-२८ किं सुमरसि गेय तुम १६८-६ कूयति सारसाई १४१.८ कोमलमुणालबाहू किसुयलयाओ पेच्छह ११३ - १४ । करो जो पिंगलच्छो २०-८ कोमलमुणालललिये १५८-२० कि सोक्ख सम्मत्त २१६ -२६ । केइ पढंति सउण्णा ८७ -२० कोमलमुणालवलया २३८-२४ किं सो राया पाम २८१ - १४ | केण कय सव्यमिणं १७५ - २२ । को मह दाहिइ वत्थं १८६-२२ किं होज अण्णजम्म १०९.४ केणढेणं मंते २४५-६ को य इमो आवासो २४९-३२ किं होज इमं सुविणं २३७ - १६ / फेग दरिदो पुरिसो २३०-२७ कोलउलकालयकं १२८-२३ किं होज इमो सग्गो २४० - २२ केण व णासइ अत्यो २३०-२५ कोलो वि तरवण चिय १८९-१३ ९५-१ केण व सुहओ जायद २३०-२३ को व ण इच्छइ एसा २६२-१६ किं होज मए दिण्ण केणेत्थ इमं भणिय १९१-१५ कोवेण किंचि भण्णा २२०-२५ किं होज मसाणमिण ११७ -२५ । केणेत्य तुमं छूडो ४५-५ किं होज रइदिहीओ २३४-१९ | केवलणाणं पणमामि २८३ -२१ । कोसंविधम्मणंदण १५४-५ कीडो व्व संचरतो २४१ - १० | केवलणाणुपत्ती २८१-६ कोसंविधम्मणंदण १५४-२७ कीरइ सक्सित्तणय २४४ -१ केवलणाणं पणमामि २८३ -३१ । कोसियणयगालोए १३०-२६ कीरउ कहाणिबंधो के विणिमित्तं अवरे १५१.७ को सो यणम्मि पक्खी २५८-१६ कीरउ भोगपसंगो २५४-२ | केसणेहेण मलाइ १३१-११ । कोहो य माणो य १४-१५ कीस ण कीरइ घण २६७ - १७ / को इत्थ होइ देवो ९८-२९ कॉगच्छो वहभागी १३०-२५ २२५-८ को ईसरो चि णाम २०६-२९ ख २८१ - १३ | फोउयरहसभरित १८२-४ ७९-१ पुस्कुडतिचिरलाये खग्गपहारणिरंतरसंपच्चो २३२-२ कोऊहलेण करथइ ४.१२ सणरतविरताओ ५४.३ कुच्छीऍ गए परिओ २६३ -२८ | को एत्य किं वियाणइ २०१-१० कुशाईण चुको यीसह खणवलग सणधावण १३६-२२ २०.७ को एस दियाइसुओ २५८-२५ ४१-१९ पुणइ दिसापरिमाण खदुयामोत्थयपहराहओ २२२-९ को एस दिव्यपुरिसो २४६-३० पुगह परिग्गहसारं खाणि य पीयाणि य २६५-१ २२१ - ३१ । को एस होज पुरिसो २३२-२० पुग देहजाणयत्त २७०.१० १९२-३३ समग वेयायचं को कस्स होइ जणओ २६२-३२ पुषसु तव जेण तुम २७३-२७ ८०.७ खरसारमूलहद्दो को कस्स होइ सरणे २५२.७ सुगसुत मुविमुदो ३७-२३ २०२ १५ को कस्स होइ सरण सूरजलमगलियंतउ २६२.८ फुगमु दर्य जीयाण ३९-१७ को किर पचइ ती मरणरकरहपमूहि २८३-३ पुगसु मणं आमणयारय १९२-२५ १३५-३ को जाणइ सो धम्मो सुरणरफरहसहि २०६.१५ २६४.२९ फुगम य तुम मि धर्म ८१.२४ कोण विच्छ एवं २०५-१७ | मरणिटुरफरसाई कुणिमाहापयत्ता २६१-१२ कोणाम एस्य दइयो २२७-१८ सरदिशपरकरसंताप ३९.१२ पुपासाउगे कोष्ट कायमलि २०४-९ सुरपयोपनिद ३९.१३ पुयलयचंदो रेहद १८२.२ कोन्ह संभोग २५३-२८ सरपक्गासिम पुयलयमागपंदो दोणि २१.५ को तायामलामे २६०-२२ मरसरगुटुपनाडिय कीस तुम गहगहिया कीस पइण्ण राया ·खाणे कूवतलाए खेमकरी य सुहया *100 कुवलयमाला खरपवणुद्धयदीविय १८६ २९ । गहियपला १६९ १९ । गाहमु दसणमड खरपुढवीभपसमो ४४ २६ | गहियसगाहदलम्मि ९ १२ गेहसु आगमलउड १९२ २९ खल्लाझ्यचम्मवयणो ६४ २५ | गहिय पिज पि मत्त २२०६ गेण्हमु सचमहिंसा १६२ ३० खतीऍ देसु चित्त ७२१० गगाजरम्मि पहाओ गण्डह गेहह को वा स्वतीय मद्दवजा गतव्य ते अज वि २७ २४ / गेहह गेण्इह रेरे १८ १२ खदाण रुदाण २८१ १८ गतच्य त अज वि गाउय २९ २८ | गण्हामि इम दिक्ख २७०७ २०५३ गतूण गिरिवरेसु २०४ ३५ / गेयस्स दिण्णकग्णो खामेमि अह मित्ते २७१ २८ | गतूगमचाएतो ३९१६ गेह जाण तरुतल १२६ २२ खाममि सबजीवे ૨૭૨ ૨ गधग्वतालतती ४३ ६ गोट्ठासण्णमहहह २२८३० खाममि सध्वसत्ते २१८ १२ | गभीरणीरफरिहा गोदम जह य रसिंदो २५८ ७ खीरासविणो णमिमो २८३ १७ गभीरदक्खिणावत्ता १३०४ गोदम ज मे पुच्छसि २५६ २९ खुज्जा य पगुला वामणा ४११ गभीरधीरग १७४ १६ गोदम बहुए पुरिसा २४५४ खेत्तहिरणे घण्णे २२२ २५ गामणगरखेडकब्बड २६११४ गोभूमिघण्णदाण २०५ ३५ खेत्ताणुबधिकम्म २४२८ गामाओ छप्पुरिसा गोमहिसपसु परह २४५ १२ २३१ ३२ खेतादिक्कमसीमा २२२ २६ गामे पयरे अदिण्ण १४४३ गोमासे पहिसेहो २०६ १३ २८० १५ गायति के वि महुर गोयम ज मे पुच्छसि ९३ १४ २३० ३१ खल्लति वयवसहे मुइए २८ २२ | गिज्जतसुमगलमणहरए १७१ १८ गोरूयस्स व छीत खोडणखणणविदारण गिरिकुहरवियढसामल १२८ २० गोवम्गरमिरुद्दाम ११२८ खोमताबल वजिरतुर १७१ १९ गीयरवभगणासिय ९६१४ गोविंदखदरुद्दा २५६३१ ग गिरिरुक्खसणाहाण २३८ २ गोसे चिय हलियवहू १७६ १६ गजसि अरज १४८४ गीलिजइ मयरेण गोसे मज्झण्ह वा २०९२५ २७६१० गजकुराओ कणय १७९ १२ / गुणरहिए वि हु पेन्म २५१ ७ गजति घणा गवति १०१ १९ / गुणसायरम्मि सुयणे घडइ मियको सामलि २६५ गतर्धन्यतरो वर्ण १२९८ गुत्तीहिं तीहिं गुत्तो २७२ १५ / घणणिद्धमउयकुचिय १५८२३ गमणरयखुडियहारा २५४ गुरुकम्मसेलपज २१५ १६ / घणबधणपम्मुको १६९ १८ गम्मागरमवियप्पो २४३३ गुरुगहिरपवखुत्तो ३९ २६ / घयलोणियपुढगे १५३४ गम्मागम्महियाहिय ७२२२ गुरुडाहडझमाणा ३७ ३३ | घरमोगजाणवाहण २२२ १३ गम्मागम्म जाणइ १४३ ३० गुरुणिद्धमिश्चनधय २५८ ३३ घरवासपासबद्धा गुरुयणणियबपन्भार घरहारिया वि एसा गयणम्मि कमति सरा १३६ १९ गुरुदिण्णहिययवियण १०७ १२ घटारवगुजाविय गयणयणो सेणपई १३० २२ | गुरुदेवदियादीहिं १६८ ३२ घाणिदिए वि सुद्धो २२८३२ गयणगणवरुद गुरुदेवयसाधूण २३१ १३ । पाणिदियगय चित्तो २५५६ गयसीहपउमपीया १३० १५ गुरुवालतवस्सीण २७० १२ घेपइ जरम्मि मच्छो २५१ १ गरओ सिहिणाण मरो २४९ २५ गुरुमडमारगरुय १०६१३ च २०९२७ गुरुयणवचणतुरिय चइऊण घरावास गन्यमरमउलियच्छो ४९ ३१ । गुरुवेयणदुक्खत्तो चाऊण सव्यसग २०४११ गहण च ते पविट्ठा गूढचउययपाय गहसिगुणम्मि सुह २३ २७ गूढ पवयणसार २७८ १२ गहिएहि तेहि सुपुरिस २५० २६ | गेसि अदिग्णय चिय ३७ ४ चउसण्णाविप्पजदे गहियदररुइस्लीवा २८३२१ ४६ १४ । गेहसि परिम्गहरे चकाइ तुम रयणि १८१ २० घ गयणसरे ताराकुमुय ९६ १२ गलिया वि मन्छपुच्छ पउवीस अगुलाइ २७९५ चक्क छत्व रयण ·पजसूई *101 चलिया मि तत्थ सुंदर चंदो सोमो व्य पई चक्कायजुवलसुहया ३-२० चोज ग होइ एयं २८१-१९ जइ एवं कीस इम १३७-२४ चक्खुसिणहे सुहओ १३१-१० | चोद्दस पुचीण णमो २७८-८ जर एवं णिणेहो २६५-१९ चत्वारि दोषिण तिणि १७५-११ चोरो ति जिंदणिजो १३६.१३ जइ कह वि अहं णिहओ १८८-२ चचारि परमंगाणि २०९-१६ चोरो ति जिंदगिजो १३६-३२ जइ कह वि वीसमो सो १९-२४ चत्तारि बियणकाजे २४६.१४ चोरो ति मन्झ यज्झो २५२-२३ जइ काममोहमूढो २६५-२२ चत्तारि होति जस्स य १३१-२० जइ किर जलस्स चुकद १९-२१ चमराई आयवंत १८४-१९ छउमत्थो मोहमणो २७३-४ जइ किंचि लिंगभिण्ण २८१-२९ चलचवलकोंडलघरा ४२-१३ छज्जीवणिकायाणं २७६-१९ जइ कुणह तवं विउलं १९३-२९ चलगंगुलिणिम्मल १५८-१४ छम्ह वि जीवणिकायाण २७१-३३ जइ गासि धासि दुम्मण २१२-९ चलगंगुलिणिम्मलगह २९-१२ छप्पण्णयाण किंवा ३-२५ जइ घडियं विहडिजइ चलियरस तित्थयां ४७-२६ छमछमछमरस अण्णे ३६-३० जह छुन्मह पायाले २१९-३ ८६-२८ १३६-१४ छलघाइ ति य चोरो १०९-२२ जइ जलणम्मि मरतो चंकमिएहि तह पुलइएहिँ २१ - ११ / छंदवित्तिणिरुत्तं १५१-९ जह जाणसि संसारे १७९-२९ चंडाल मिल्लडोंगा ४०-२९ छारस्स होइ पुंजो २७५-२६ जइ जाणसि सुंदर १८०-२ चंडो भाणरथद्धो २३०-३३ छिति वणस्सइणो ३९-१० जइ जाणिऊण इच्छसि २६८-२६ ४६ - ३१ । छिजंतु इमाओं पर २४५-२५ जइ जीवइ पंचासो मरह १९-२७ चंदकुलावयर्षेणं २८३-४ छिण्णकरचरणजुयला ३७-३२ जइ ण को तुम्ह कुले २३४.२७ चंदणदणएला छिण्णो परिहिइ एसो २४५-२३ जइ ण णिसुओ कह १४९-९ २०७.२७ चंदणठयाहरेसु ७०-१७ छीतं सर्व पिण सुंदरं १८३-३२ जइ णस्थि कोइ जीवो २०५-३३ ३९-११ जइ णव महाणिहीओ ८१-२३ चैदगणिमयणकिरण- १८६-१२ जइ णाम कह बि एसो २६-२० चंदा सूरा पदम १४३ - १६ | छेत्तूण णेहणियले २६१-२७ जइ णासवच्छकठो १३१.८ २४८-२३ छेत्तण देमि तुझं जह णे मणति गुरुणो ३८-१४ १६६-१७ छेदेण वि सुज्झती ३३-२३ २७३-१९ जाणे भगति साधु ३८-१५ चंपावइणामाह यणफालणडाहण २७४-२९ २१४-८ जइ तइया...आरूदो २५२-५ छयणमेयणताडण २७६-२६ २१४-९ जह तइया...तय २८३-१४ जद तइया...तर २१४-१२ चारित्तसीलकिरणो २७८-१६ ८१-४ गइ अक्कोसइ बालो २१४-११ जा तइया...रज २७९-१६ जइ अत्थि कोइ गरओ २६७-४ जइ तइया . यय २१४.१० चित्तचित्तो मीसो २७१-५ अइ अधि कोइ धम्मो २००-३१ जइ तझ्या विरमंतो ४२.१८ चिरजीविणीए अम्गो २६३-१० ४८.२७ जद अप्पा पारमणो २१४.६ जइ तइया....सम्मत्त १७८-२३ जइ अहिङ्गगजंकुर १०७.१४ जइ तइया....सुय २१४-७ चितिजा जो वि ११३-१८ ४८-३२ जइ तस्स तारिस चिय २५७.६ १५८-१८ जइ आवटै दल्य १९५-१५ जातं उसमपुरे चिय २५०-८ चिंतेमु आसवाई २२८-२४ जइ इच्छिसि परलोगो २५४-८ जातं जाणसि मुद्दे चितम गिजर चिय २२९-४ जर इट्टदवविरहे २२०.३२ जड़ तं पंथविदो २५०.६ चितमु ताय तंचिय १३७-१ जइ उरि सो तणुओ १०४-३० जह तं मना ग साहसि २४२-३ चितमु सवर चिय २२९३ जई एको थिय अप्पा २०४.१ जह तं यमि परयं २६२-२४ सुमो चम्पपामो १९-१८ २०६-२५ जइदं यसि सामिय २६५-२६ यूपकलियाए भगरो ३३.२६ म एको परम्पाहो २००-३३ जातं विभामिनी २५२-१२ चंदणदणमंदार १६६ -१६ / छुन्मति कढयदंते ७ - २५ छेत्तूण ओसहीओ चंपयअसोगपुण्णाग चंपयकठियं मयरंद चारणसमणे पणमह चारितणाणदसण ज चारित पिण चट्टा चितामांग य गेण्हसु गइ अंगसंगमेणं चितमि महिगेको 4 जा एडो थिय जीयो ·*102 पुयलयमाला अाइ त सि मजझ तुट्टो २४८-२८ । जइ पि पडामि समुद्दे ४८१ जय ण जराण मच्चू ७२ १२ जइ त सि वइगुत्तो २५० २४ जइ वि फुलिंगजलग ७८ १३ जायण जराण मच्यू ८०-१४ जाइ तीरइ काउ जे ८२२ जइ वि वइएसमेसो जन्य ण जरा ण मच्चू १४४ १७ जइ तुम्ह इम रज २०७२३ जइ वि सिणिद्ध मउय जत्य ण जरा ण मच्चू १९४ १७ जह तुम्ह गोवरोहो १२२ २८ जइ सग्गे पायाले अहया १४२३ जत्य ण जराण मच्चू २०७ ३१ जह थोरकम्मयाए ९२१ अइ सच चि य तुरओ २७ १३ जत्य ण जरा ण मच्चू २२२ ६ जइ दरिखणेण चलिय १२९ ३० जइ सत्तरत्तमझे २४७ १६ जत्य ग दीसइ सूगे २१ १४ जइ दाऊण सय चिय जइ सत्तरत्तमज्झे २४७ २६ जाय ण हम्मइ जीवो २०१३४ जइ दिट्ट चित्तयरो २३३ १८ जह सव्यण्णु महाय २४३ २३ जाय पहियाण सत्यो ११८ २२ जइ दोहा तुगा विय १२९ २३ जइ सिज्झसि चक्कीण २५३१ जत्थ य पुरिसो एवेवमो ८१४ जइ देइ विसिट्ठाण १४१ ३१ जइ सुमरसि अणाण १७९ ३३ जत्य य फरिहाओ वि ३१२६ जइ देवो गैरइओ जइ सुमरसि कोसर्वि जस्य य लुप्पइ किरिया १७६ ४ जइ धम्मिएण भणिय १७६ १४ जइ सुमरसि दुक्खाइ १७९ ३० जाय सिरेसो विहाइ १७६१ जइ पइसइ पायाल जइ सुमरसि सकेओ १७९ ३२ जम्मि भवणग्गलग ३१ २३ जइ पइससि पायाल २१२ ७ जइ सुदर अघि कुल ११६ ३३ / जम्म जम्म मयवइ १११ ३४ जइ पढम चिय वयण २३४ ३४ जइ सेणतासिओ से १४२१३ जय अरईरइणासण २६८१६ जइ पायाले वसिमो ६६ २७ जइ सेवियन्हि कामो २६५ २४ जयइ जयजीवजम्मण १८०८ जइ पायफेडणपरो ४८ ३१ जइ होइ कलिज्जतो मेरू १०८ १७ जयइ जिणो जियमोहो १८० ९ जइ पुण पुष लद्धो २७९ २२ जइ होइ किंचि दव्य १९६ ७ जयइ य सो धम्मघणो १८० १० जह पुण सहामि एहि २२९ ५ जइ होइ णाम मरण ५९२८ जइ पुत्त तुमे एय जय कोगाणल्पसरिय २६८ १४ २६२३४ जइ होइ गिरारभो वयस जय खग्गग्गगिरासिणि १४१५ जइ भुजइ क्ह व मुणी २०१ २९ जइ होइ बहु धण्ण १८६ १३ जय खीरोयमहोवहि १४१४ जइ मउय ता वग १९५ १८ जइ होइ सुद्धभावो २०५ ४० जइ मन्झिमाएँ सरिसो १२९ १९ जय जय जयइ फुमारो जइ होज अइसओ मे जइ मरणेहिँ ण कज ९२१ जय जय जियाण बधव २२४ ११ २७७२ जह होति तिषिण वसणा १२९ ३२ जय जयणदाजय जय जइ म मण्णसि मुद्धे ९३१६ १७९ २८ जइ होति दोणि सव्या १३० ५ जइया णिटुरदेहा जय जय मुणिवर पवरा ११० १२ जइ होंति मालवहे १३१ १९ जय णिजियसयल जइया घिईए वलिया १२४ ७ जक्सत्तणम्मि बहुसे २५४ २३ जइया मेहाजुत्ता २१४४ जञ्चयो वेण गरे २३० २६ जय दुज्जय णिज्जियकाम ३५१० जइया रे पुढविजिओ २७४ २४ जणणीए पुण मणिओ ४७ २७ जय दुजयमोहमहा जइ स्यसि वलसि २६८१३ २१२८ जणयमिण मारेउ ८०२२ जइ विण घेणइ जीवो जय धम्मझाणरवाल १२४ ४ ९७३० जइ विण वचेसि तुम (२१ जय पढमपयापत्थिव ૨૨૮ ૨ जइ वि ण सुओ ण दिट्टो २०७ २२ जय पढमपुरिस वि जय पुरिससीह जय तए उवलद्धा २४२२५ जइ वि तिसूलणिवडिय जय भवियकुमुयवण जइ वि तुम अवह यो ८६ १८ | जत्तो विलोलपम्हल जय महुमहब छत्पल २४९ ३० जइ वि तुम असाओ ८६ १७ जयासराई कीरति बिंदुणो १७४ २६ जय मायारुसिय २६८ १५ जइ वि तुम सुसियगो जय मोहमहमूरण २४६ २३ जावि दरदमाणुस जय विजय जयति जए २०१२१ १३ ७ जय सयरसुरासुरसिद्ध १२० ४ २१४२ जय तुगमहात्म्मट्ट जणलजणय पितहा ८१ १८ जणिओ सि पुत्त दुक्ख २६२ १८ जतो जत्तो वियरइ अत्तो पसरइ दिट्टी जत्तो वियरइ दिट्ठी जयण जराण मच्चू जधण जराण मच्चू ·*108 पजसूई जह अगिंधणतत्ते जह अग्गी पजलिओ जह आउराण येजो जह आणवेसि भगवं जह एयाण विसेसो जह ओसहदव्वणे जह करिसिरम्मि जह कायमणियमझे जह किर तिलेसु तेलं जह कोइ मयसिलिंगो जह कोइ हीरमाणो जय सव्यजीवबंधव २४२-२४ जरस विओए सुंदर जय ससुरासुरकामिणि ८५-२७ २१० -३१ जय ससुरासुरकिणर ९५-१८ २५८-६ जय ससुरासुरकिंगर ११६-१४ जह अयडतडे पुरिसो २११-४ जय ससुरासुकिणा १२७-७ १७९-१९ जय ससुरासुरकिणर ९०-२२ जय संसारमहोयहि २६८-६ जह एत्थ कोइ पुरिसो १७८-७ २००-२९ जय संसारमहोवहि ९१-४ २४२-१२ जय सिद्धिपुरीगामिय २४२-२६ १७९-९ जय सिरिधयलणेत्त ८४-२३ जह कंटयरुकाव १७७-३२ जय सोम्मसोम्मदसण ११५-१२ २१०-१३ जयहि ण पुरिस ण २६८-१७ जह किर घरम्मि दारेण ९८.१६ जरखाससोसवाहि २५४-२९ ९८-५ जरमरणरोगरयमल ७४-१७ जय किर मवणे मित्तीय जरमरणरोगरयमल १२४-१० जह कोइ इयरपुरिसो ९८-९ जरमरणरोगरयमल १३९-२० जह कोई चोरपुरिसो २११-१२ जरमरगरोगरयमल १४४-१९ २२७-२१ जरमरणरोगरयमल २१६-२३ १७८-९ जलजलणतडीवडणं ४२-४ जह को वि णरो जाणइ २११-१० जलजलणाणिलभूमी जह कोसियपक्खिगणो २१०-२९ जलजंतजलहरोत्थय १७८-११ जलजंतणीरभरिय ९४-३१ २१८-२९ जलजायफलिहामिति ९८-१५ २४०-२७ जलणपहओ वि रुक्खो १७९ - ५ जह गिरिणइवेय २११-८ जलणम्मि ण सुज्झामो १३७ - १३ जह गरुलो राप्पाणं १७९-१ जलणम्मि सचहुत्तं जय दिंदणमंसिय १२०.५ १७९-२० जलण जलं च २०४-४५ १७९-२३ जह जगणी किर वालं जलको डइह सरीरं ७२-७ जलणो व्य होज्ज सीओ २७९-२० जह जलगो कट्टाणं १७८-३३ ५२-२८ जह जह अलियइ रवी जलथलउभयचराविय ३९.८ जह जह शिजइ रयणी २३७-१८ जलबुन्युयसमणयणो ५६.१९ ३६-२० जलरेहासारिच्छा ७०-१२ जलहिजलोयरम्मि "३१-३० २२४-२ जलहितरंग प्य चलं .२३ - १९ जह डझइ तणकट्ठ ९८.१७ जलही खारो कुम्गाह १२१-२८ जह णरखइणो कुविया २५७-४ जरस किर णस्थि पुत्तो १३-२६ २१०-१५ जस्स य तित्यारमे १७८-२६ जस्स यमाणे रुच्या ३०-२१ जह णाप कोइ पुरिसो १७८-५ जह णिहयवज्ज १७९-४ जह तज्जणीऍ सो चिय २५७-२३ जह ता कडेसि धम्म ८१-२२ जह तिमिररुद्धदिट्ठी २१०-२७ जह तेण पुव्वजम्म ५-१६ जह तेलमन्झपत्तो ९२-३४ जह दीवो वरभवणे ९८-१३ जह दीसइ अग्गिसमा १९५-२० जह दुक्काले काले १७८-३ जह दूरटंकछिण्ण १७८-१७ जह दूसहतमभरिए १७८-१३ जह देहम्मि सिणिद्धे ९८-६ जह दोणि के वि देवा २०९-१८ जह धाऊपत्थरम्मि ९८-१९ जह पढम पडिवण्णो २५५-२५ जह पत्थराओ कणयं १७९-१० जह पव्वज्जमुयगओ ९४-२ जह पंकलेवरहिओ ९८-२३ जह पायवरस पुत्तय २६२-६ जह पित्तजरयसजाय २१०-२५ जह फलिहपत्थरम्मि २४५-९ अह फुट्टे चोहित्थं ९४-१ जह बहुतरुवरगहणे २१०-१७ जह बंधुयणो पुरिसं १७९-२२ जह बुज्झइ देवगुरू ९७-२४ अह भरिय रयणाणं ९३-३६ जह मन्झिमाएँ सो चिय २५७-२४ जह मज्झे मताणं २१०-१९ जह मम पियं २१९-१४ जह मासपेसिलो २२८-३१ जह मुद्धडबालयो २१०-३३ जह मोरो उडीणो ९८-८ जह य अणामाए पुणो २५७-२५ जह रयणं मयण ९८-१२ जह रविणा तिमिरोहो २५८-९ जह रुंमद वचतो १७९-२१ जह लोहाण सुवणं १७८-२५ जह वनइ यो वि गरो ९८-११ जह वचते जीवे जह वपणतो वणे २५७-२२ जह कोतसत्तिसव्वल जह खीरखंडगरिओ जह गयणयले पवणो जह चोराइभयाणं जह जद्द पूरइ अंग जह जह लग्गइ सलिल जह जह से परिमासह ६ जह णलवणुवणेसुं जह गंदणं वणाणं ९८-७.

·+104 कुवलयमाला जह वण्णाण सेओ २७११ રદ્દ ૨૮ २३१ २८ जज से गुज्झयर ८९३३ ६३ २० जाईफलरयरजिय जज रति पाव ६९ १२ नबुद्दीये मरहे जह वचिओ ति अहय जज वीरइ ताण ११२ २० जमणाइ सामी १९२ ३१ जह वालगाए बाला ३० ३२ ज ज गुज्झ देहे ८१३२ जमावसबलिउम्वेल्ल ७७ १९ जह वित्थिग्णम्मि सरे जज जयम्मि जीव २०२११ ज मज्झइम दुक्ख २२०१३ जह समिला पब्मट्ठा ज ज जयम्मि ज मुक्क त अगारिय १८४८ जह सयलजणियकाणण २११६ जज जयम्मि भण्णा ३५२७ ज सुपुरिसाण हियए जह सयलजलियहुयवह १७८ १५ जज जयम्मि सार २१६ ३१ ज सुहुम बायर या जह सामण्णे धरणी २१० २१ ज ज णाण सोरख ९२ २१ ज होइ अधियपायो १८५ २३ जह सुणओ तह सव्ये १८४२ जज दावेइ कल २२ १३ जा आसि सुटु दइया जह सूरमणी जलण ९८२२ जज परमरहस्म २५०२५ जाइजरामरणाइ जह सो जाओ जत्थ व जज पुलएइ जण ७७१३ जाइजरामरणावत्त जह होइ जल जरणरस १७८ ३२ जज पेच्छसि एय २७६ । जाइ मउम्मत्तमणो जह होइ मरुस्थली जज पेच्छसि जीय २०२ १० जाइविसुद्धा सि तुम १८१ १२ ज असइ ससइ वेयइ जज भणति गुरुणो ९० ३३ जाइ समुद्दाभिमुह १२१ २२ ज असुई दुग्गघ जज मह करणिज २११२३ जाइ जाइ जाओ ज एकेण गहिय १९१४ जाइ तत्थ फलाइ ज एय घरसोक्ख ८८२९ जज सो परमप्पा २०२२४ जाइमराई मण्णे २२४५ ज एय ते पहिय ७२४ जज विरइदु धण जएसएयराया १८५२६ ज जिणवरेहिं भणिय २७३६ जाए जाईसरणे ज क्णय कणय चिय ९०३२ २५९ ३२ जाओ जलम्मि णिहओ २७६ ११ ज वह वि मुम भणिय २७१ २ जण कहासु वि सुव्वइ १०६ ३१ जाओ धरणीऍ तुम २७६ १२ ज कह वि मोहम्टेग २६५ २३ जण पणईण दिजइ २३४ २९ जामो पच्छायायो जवायव्य वीरउ २६३१ जणरतिरिक्खदिव्ये २७१४ जाकाइ कया माया २७११८ ज किंचि एत्य लोए ज परवदी वि गोदम २५७ ११ जा जा मुणाल्पहया होइ ९४ ३० जकिंचि घरे घण्ण १९१७ जण सुमिणे वि जाणय पुच्छ पुच्छह जाकिंचि तुम पेच्छसि २३३ ६ जतप विचि अहम जा जाहि तूर पसरसु ज विपि कह वि वस्स २१६ २५ ज त तिमम्मि जल ४८३० जाणइ काले दाउ जाणइ २२ १६ जविपि तस्स दुक्ख म त सुव्वइ रोए १५९ २२ जाणति जोगमाल जखर पिमुणो अम्ह २८१७ ज तुन्भेहिं पलत्त जाणतो खाइ विस २०७१ न चहसोमआई २८०२० ज तुह फुरस्स सरिस २६६ २८ अचिप जिणेहि मणिय २१७ ३२ जतसु के वि पीलति जाणामि अज सुमिणे २६९ ७ जचियपद्धति मुणी १३६ ३१ जदव अपलबइ २४२ १७ जाणामि कमलमउए जय कय त चेय २१२ १० ज दाण त दिट्ठ २०४ १७ जाणामि तेण ते ह जजस्थ तवचरण २६९३० २०४.५ जाणामि मए धमिय २६१८ ज जस्स किपिविहिय २६५ १७ जपतण य तइया २७० १८ जज इट लोए २३१ २३ जाणिऊण एय चिय एत्य जज एत्य णिरुच २०२२१ ज पुढ त दिजइ १७५ २१ जाणू जस्स मवे गूढो १२९ २९ जज एच महग्ध २४१४ ज पुण एय वहिय ज ज रेसु अम्हे जाणूस जस्स दोसुवि ज पुण मयस्स अगट्टियाई ४९-५ जा पदमपयापथिव जज रेति एए ज १९१ ३३ जपुहईए सुणिजइ ८.७ जापावइ महिराण २५३४ ज जेण जहिं जइया १४०३० २८०२१ ३४ १६ २४ २३ जाणतो तह वि अह १३९ २८ ज दिजइ त सार २५४१२ २५०,१८ जाणामि सुटुंएप ज पाय पुवकय १३७ २६ ६४ २९ ·३४-१८ जेण य मणोरहेहि जाव तुह तेण पइणा पजसूई *105 जा पुण पुण्णेहिं विणा २५९-१२ जीएसु कुणसु मेत्ति २०२-१२ जे जत्थ केइ खेत्ते २७८-१९ जायइ आसणपो २१२-४ जीयइ कम्मेण जिभो २६४-२३ जे जस्थ केइ सिद्धा २७८-३ जायम्मि अदरते २३८-8 जीवत्तणम्मि मणुओ सारो १०९-१९ जे जम्मजरामरणोह जायस्स केण कर्ज १४८-१८ जीयम्मि तुम जाओ २७६ - १३ | जे जइ जीवाईया जायस्स धुवो मचू ८२-१५ | जीवाजीवजहट्ठिएँ २०७-२५ जे जह मणिए अत्थे २७३-१४ जायति कम्मभूमीसु जीवाजीवविहाग ३४-११ जे डणंकणताडण ६४-७ जायतेण मए चिय ४१-९ जीवाजीवा आसव १४२-२३ जेण कओ गुरुगुरुणा १-५ जायावहारणीए २७४-३ जीवाजीवा आसव २१७-३१ जण कया धवल चिय ८१-२८ जारजायहो दुजणहो ६-११/ जीवाण करेइ वह १८५-२७ | जेण ण मणो ण रागो २५८-२ जारिसओ सो मित्तो जीवाणं अइवायं १४३ -३२ जण तए अत्ताणं ५३-१९ जारिसयंत कम्म २४५-११ जीयाणे पण्णवणं १८६-३१ जारिसय विमलंको ३-२७ | जीवादीए पयस्थे २१८-२४ जेण य सिरी' दिण्णो २१-६ जाव असिचवतोमर जीवियहेउं एवं करति ३६-४ जेण य मुएण कहिया २०८-६ जाव इमं चितिजा २१४-३० । जीवण य ते जाओ २७६ -१४ जेण सिही चित्तलिए २०६-१९ जाय ण दुहाई पत्ता ११०-२० | जीवे मारेसि तुम जेणं चिय कोमलकरयलेहिं ३० -१७ २२६-३२ । जीवो अणाइणिहणो २०३-२५ | जेणं चिय णिसुओ सो २५६-१ जाव मए चिय एवं ४७-३१ जीवो अणाइणिहणो २१९-२८ | जे णिनामयपुरिसा ९०-२ जाव य अमग्गमाण जीवो अणादिणिहणो २१९-१७ जे तत्थ तिणि पुरिसा ८९-३१ जाय य कुवलयचंदो २९-१० | जीवो उण मणुयत्ते ४२.२७ जे तत्थ महिहीया ४२-२९ जाव य ण देति हिययं १३-२० । जीवो खणमंगिल्लो २०३-२३ । जेत्तियमेतं कम्गं १४०.२४ जाव य ण देति हिययं १५-२१ | जुगमेत्तदिण्णदिट्ठी २२०-२ जेत्तियमेत्तो उवारे १०४-२९ जाय य धावति तहिं ३७-३० जुजइ महिलाण इम २४०-१२ | जेत्तियमेतो कीरइ ६६-१४ जाव य रमिउच्चाओ १५४-२५ २०५-२९ जे दीहथूरजंघा १२९-२७ जा समिला सो जीयो २१०-२ जुत्तिचियारणजोगं ४९-४ जे दूसहगुरुदारिदविटुया ६४-३ जा सुपुरिसगुणवित्थार ३-१४ | जुप्पंति जंगलाई १०१-२० । जे घणिणो होति णरा ४६-१ जा हरिसपणयसुरवइ ५६-२९ | जुईजणमणसंखोह ११२-७ जे परतत्तिणियत्ता ४०-१८ जिणजम्मणभूमीओ २८३-४२ जुयसमिलादिद्वतो २८०.२९ जे पिययमगुरुविरह ६४-२ २७२-१२ | जुबईयपाणिम्मलमुह जे पुण करेंति एय १४३ -२८ जिणययणबाहिरमणो १३९-२५ - जुवईयणमज्झगओ २५३.१३ ने पेच्छसि धरणिहरे २७६-७ जिणवयणवाहिरं सो १७३-२९ ३२-१३ । जुबईयणमणमोहं ३-२४ जे मारहामायणदलिय जिणययण दिप्पंतं २७८-११ जुवईयणमणहरणो ४१-१५ जे वि गिराण्णा सिद्धा २७७-३१ जिषवयणाओ ऊर्ण २८३-३ जे उण करेंति कम्म ४०.२० जे विसलिंगे सिद्धा २७७-२९ जिणश्यणे वहतो २३०.८ जे उण जाणति तुई १२०-९ जे वेलहलविलासिणि १४१-१९ जिण्वस्वयण अमयं व १३३-२७ जे उण सणियाणका ४२.६ जे संपइ परिसत्था २७७-१७ जिणवंदणफलमेय जे एरिसा गरिंदा २८०.२२ जे हंसआसवारण १९७-२४ १२९-२८ १५७-१० जे कम्मसयट्टाए २७८-२७ जेहि कए रमणिजे १४१-१८ जे केइ तित्यसिद्धा २७७-२८ जेहिं कयं सरिसहिं २१२-१५ जियरागदोसमोहा जेहिं समें अशुदियह २५७-२० जे कोंचहंससारस . नियलोयलोयलेयण जे गुरुदेवयमहिमा १९७-२७ ४२-१५ जीऍ मह देययाए २८१.२६ जे थिय जाणंति इम ३८.२६ जे होति गिरणुका ३५-३० कु. मा.१४ जुज्जइ विणो घम्मो जिणधम्मो मह माया जिण्णो जराए पुत्तय जिय दइय सुहय जे होति जाडइहा ·1068 २३८ १७ | जो होइ दुलह वह २०६२३ कुपलयमाला जो अलसो गेहे चिय २५४९ जो चणेण वाह जो विसमम्मि वि कज्जे ६६२१ जो इच्छइ भवविरह ४२ जो छिदिऊण लेह २६१ २४ जोवणसिद्धा बाल २७८१ जो ईसरेण वेण वि २०६ २७ जो जत्य होइ जतू जो सजगो वियद्दो २८१ २५ जो उण कुडगदोवो ८१३० जो जसु माणुसु वहहउँ ४७६ जो सत्ते वियणते २३१ १७ जो उण गुरुयणसेरी २३१ १९ । जो जस्स कुणइ पाव ५८२६ जो सवलक्खणधरो जो उण चउथपुरिसो २४६ ५ जो जस्स हिययदइओ जो सुरभिकुसुममयरद ३२२६ जो उण चाई विणओणमो २३१ २९ जोज जाणइ थाण २५०२ जो समपढमणरिंद ५०२ जो उण छटो पुरिसो जो ज जाणइ धम्म जो सो जूयकरगो २४६८ २०३१२ २०९ १९ जो उण ण चलइ ण वलइ १४२ २६ जो जतडकसरज्जु जो सो मूल छिंदइ २४६३ जो उण पचमपुरिसो जो सो मुल्यइ मोहो ७२२९ २४६७ जो ज मगइ अज २०८२९ जो एत्थ को वि रक्यो २५९ ३० जो जाणइ देसीओ जो हत्यि मणइ खर २२० १७ २८१ २३ जो एस तुझ दूरे २३१ २४ जो हरइ तस्स हिज्जा ७२२६ जो नीविएण णिच ३०१६ जो हिंसओ जियाण २१९११ जो एस तुज्झ वामे ४५ १२ जो णयविक्कमबद्ध ६६ २२ जो होइ जमो धणो १४०७ जो एम तुज्झ यामे ५६ १८ | जो ण वि विहुरे विमजणउ ५९ ५ जो होइ दयापरमो २३१ २६ जो एस मज्झ वामे ४९ ३० । जोण्हाचदणपरि १६४ २६ जो एस मसाणवडो २४९ ५ जोहाजलपडिहत्थए ९१ १२ , जो होइ धम्मपुरिसो जो एस महाजाही ८९ २९ | जोण्डाजलेण पञ्चालियाई ४६६ जो होइ सम्मदिट्ठी २३०७ जो काले सज्झाओ २६९ २७ / जोण्हापवाहणीरोरु जो होइ सम्मदिट्ठी २३० १ जाकिर मुयगडको २३६३ जो तय रसविसेसो २२८१४ झ जो किर पहाइ साहन्मियस्स१३७ १८ जो ताण पुणइ थवण २५७ १८ हाऊण कि पिहू हू १६५ २४ जो किंचिपुण्णकलिओ १८५२४ जो तु: पढिमाए ६४ २३ झागेण होइ मोक्खो सच २०५ २५ जो किंगरेहि गीओ २३९ ११ जो दीणो परिमओ २७१ २५ झागेण होइ मोक्खो सो २०५ २३ जो | फुणइ जोयजुक्ति १९७ ३० । जो दूनमसलिलपवाह २८२ १५ / झोसेइ गवुसत्त २८०२ कुगइ तव इहर २५४७ जो देइ धण दुइसय १०३ २२ झोसेइ महासत्तो जो कुगइ तिणि पावे २४६ १५ जो पढइ मावजुत्तो २८१२१ जो २४६ १३ पढइ सुणइ चिंता २३१ १५ ठावेइ इदियाइ जो कुणइ मुत्तउद्दी १३० १ जो पसबइ इह बालो १८८५ जो कुभइ साहसवल डज्दातबहलपरिमल २०४ ३१ जो पहरइ जीवाण २२३ २८ जो कोइ को कोवो उहणकणबधण २७१ १६ . जो पुण एमो लोगो २५६ २७ जो कोई कमओ माणो डडायवियमुयग २७१ १७ | जो पुग्णपोरसेहिं २५९ २१ जो धोइ को रोहो डोबिलयल उसबोक्स २७११९ जी मयगग्गाथल ण जो कोइ मए विहिमओ २७१ २० जो मह घणे ममचो २७१७ ण कथाइ तेण रमिया १७६ १८ जो कोसियरत्तच्या १३१ १६ | जो मह पहरइ समुह २२३ २७ ण कइत्तमाहिमाणो २८३ ७ जो सस्तस्यरसिहरम्मि ५७ १० जो मारओ जियाण २३० ३२ णक्खत्तमरहिया घोरा साइजाइ भुजह १६२ २२ | जो मे दुक्खाथियो २७१ २१ ण गणेइ पर ण गणेइ जो गम्हिण धाउ १९७ ३१ जोयणबहुरक्खिळे २०९२० गाइ पायरलोओ जो घहइ दुजणो ९३ २२ पञ्चततरगसुमगुरय जो चम्प यह वग्गइ १४२२५ जोरायदोसरहिओ २०७ १४ | पधतविलासिणीसोहणय १८ १९ जो चरणपणमेहि मत्तीएँ ३० २० जो वयणवणदवग्गी २७० २३ जो चवगे सदमावो जो वाहे गिससो णजइ धम्मापम्म २७९२६ 'पुणइ पचकजे ९३२ १४७ १८ ४०२५ जोयणसहस्सतुग पति ते विट्ठा ·१४७-२१ / णारयतिरियणगमर पजसूई 2107 मजद अणुमाणेण २०६-१७ णरए वि सत्त गरया १४३ २३ णाणाजीउप्पत्ती सुवण ३४.२४ गवति जेण माया १२७-१८ णरएमु य तिरिएसु य १४२-३० णाणाणयणमणोहारिय ९१ १३ पणमइ सेलत्यमो ४४.३० परमओयार तुन्भे १०१-१३ जाणामणिमोत्तिय २७५ १२ पशु भगिय उदयाई गरणाद इमे पुरिसा ४० २२ गाणायारघराण २७८ १० परिप ण वाहणवण २७६-२७ णरणा पुरिसमाय ४०-३२ जाणार दिसमिद्ध ९५२७ णस्पि पुईईए अण्णो २७५-२४ गरणाह सन्यजीया ४३-२३ मागावरण पम्म २४२-१० गरिय मरणरस णासो २७७-१ णरतिरियदेवणारय २२७.२५ णाणावरणीयरसय २४२३ पमह य उज्जुमईण २८३-११ २०२-६ परपसुदेवदइये णाणावरणुदएण ९८-२७ गमिजण गणहरिंदे २६९-२४ गरयगइणामकम्म ३८-३० जाणाविह च कम्म ५७.२६ गमिऊण तिरोयगुरु परयत्तणम्मि गरया २७०-३१ २७१ ३२ गाणेण कुशमु पज २२९ २१ जमिऊग सन्मसिद्ध २७३-२१ परयन्मिजीर तुमए २७५-७ णाणेण होइ किरिया २१९८ णय अपि कोइ भावो १४६-२७ पस्याउयस्स गोदम २६१-१० | गाणे दसणचरणे २६९-२५ ण य अबिरोण महुरो २८.२ पारवइ गरयसरिच्छ ४१-३२ णाम पिण-याणतो १२०-८ णय करम सिको वि ३०-२९ परवर एरिसदुक्सय ४२.१ णायविढचषणेण २०५-१५ ण य पुगइ विरइमाव २३०-२ णरवइसेगायइणो ३५-३१ णाय तु जहाकम्म ९४-३ णय कोइ तस्स सरण २२७-२६ णरवर णयाणइ चिय ५५ २५ | गायाधम्मकदामो पहेंति ३४-१५ जय घेई अदिण्ण परसुरदइयमहिओ २१७-२० णारयतिरियणरामर २०२-१ १३९-१५ जय चिंतयति भूदा १४१-२९ १८६-१ परपञ्चमाणसट्यार पय जागए अपुग्णो १८८२७ णपपाउसम्मि पत्ते २१७-२८ १४७-३० । पारयतिरियणरामर ९६.२४ जय जागए बरामओ २७२ २२ / गारयतुपुरुषीला पय जाणए परामो णासह ताराया २५३२० णवमदारगोच्छसताणय १८८-९ जय जाणाति यराया णासति दुवसभी नवि अस्थि वोह जीयो २०५ ३१ २०२७ १८७-१९ पप गिदिएण बहुसो २५५-७ णवि जड किं दइया १२१-१० जागीराधिविगह १५२.२५ पावि तह बनाइ हियय जासतो तिमिरय तिथि १९८.११ ५९२५ परो मन पसरणे २६०-१७ | गहदतकम्णणामिय २२८-१६ जाह सुम निय सरा ८६.३२ गहुपयर पिमो सो माह तुम चिय सरण पपदीराब हीरत २२५.१० २४७-१२ গাছ গণ মহিষ म सप्पो तरसम्हे २४९-१ जयदीहो प य तसो २०७१ पाऊण इम सच्च जय पम्मो नयीयो २३२-३ तो तुम रि पुराय जाऊन पचपोसय २०६-३५ मय परमोमु रोगो चिहियामिविसको २२८.४ जामाबानमाण २७३-२२ निभा या पापपुणेारवर २८९-१८ गाऊन निगरपा मयमा केहसा शिपाय पिय २२८-२ २२० १४ गरिपरगे जयपाहता जामुन १९८.३ १९.१५ मीदेविदेवा पाग दिदि गुप जिपणार मपम परोपरन्दो परमो परपर गरिमामा १८.५ निगममा २८.. नगोरियम नय नि पसगिरि मारपरिमान Foryना REn Parner २८." ८८२२ " परमात १८१४ १८७ १० । णवनमगुत्तिगुत्तो पासाए पासलागो अपोमु दगुणमुह पाइ हो होमिर्ग पारण पिटा पानशादी ·*108 कुवलयमाला २७१-२३ / गीलप्पलदीइच्छी तत्थेवो मणइ इमं जिम्मलमणेण गुण णिटुरकरपदग्रहह्य १२१-३१ | पीलुप्पलइँ जे गरिव जाई ३१-२८ तत्थ तए ककेयण २४९.२२ शिष्टुरखरफरसं तत्थ तसथावरते ३९-५ णीलप्पलमालियाहिं २५-३० तत्थरिथ पुरी रम्मा कोसंबी ३१-१९ गिटुरचैगुपहारा ७०-९ णीहाइ किर पुमागे २४-२७ तत्य य गया सूरो २४७-१ भिटुरटंडसिराहय ६५-१९ णीहरियपोटदुप्वण्ण १५२.२६ तत्य य संपत्तो चिय ९२-३३ गिट्ठवन्धचवेडा ३९-२४ पूर्ण अलद्धउन्यो २७९-२१ तत्य पि उडयसरिच्छा ८९-३२ गित्पिण्णमयसमुद्दा ८०-२५ / णेउररवरसचलिया तत्य विखणंति गिरि १९१-२५ गिद्दययोरकराहय ११४ -३१ | णेहं देज इमीए २८२-२ तत्थ वि णयाणिमो चिय ५-२१ णियसमत्थढयाहु ३९-१२ | होयग्गियदेहा १५७-३३ तस्थ वि तेशुव्यिग्गा १९१-२६ गिद्दयसुरयसमागमराई २५-२१ णो णिन्मएण चिणं तत्थ वि पउलिजंता ३७-२८ गिद्दाखए विबुद्धो ९३-११ | ण्डाओलितविलित्ते १५३-५ तत्य वि पलायमाणा ३८-५ णिमजलणजलिया १०८-२८ | पहाओलितविलितो १८३-३० तत्य वि वंतरदेवा ४२-७ णिकण्णसव्वसासा त तत्थ वि विरसंतो चिय णिमच्छणअनमागण ४१-२९ तइओ उण जो पुरिसो ९०-१४ ९०-५ णिम्मलकरवालक्रा १२४-१४ तइओ चिय मह कहियं ३८-९ तत्थेरिसिय कम्म २५७-९ णिम्मलफुरंतरइर १६१-१७ तइओ वि पावपुरिसो २४६-५ तद्दियसं तस्स मरे २८४-७ जिम्मलमाणिकसिहा तइय चि य मे णायं २२७ -१ तमपडहत्या रच्छा ८३-२१ जिम्मलरयणविणिम्मिय ९२-१३ तइयपुरिसेण मणियं २४५-२६ तम्मि बहुजणवलहम्मि १७५-२ ३-१९ तइयं अणट्टदंड २२२-१० तम्मि य जम्मदलिद्दो ४५-२१ णिम्महइ धूपगंधो २४९-१३ तइया अम्हाण तुम १९९-११ तम्मि य णयरी अइतुंग ५६-२६ णियकम्मगहियपोग्गल तइया भगति गुरुणो ३८-१७ | तम्मि य पउमसणामे ९२-२७ णियकम्मघामजाया २६५-३२ तओ फुरंतखग्गयं २४-२० णियजाइमओम्मत्तो तक्खणगइदविद्दवियकुंम २९-२२ तम्हा असुइ सरीरं २२८-२३ गियजीयवीरिएणं २८०-३ तक्खणविणटुपिययम १६०-२० तम्हा एक्को भगवं २५८-४ णियदुक्सदुक्खियं १६५-२२ । तडिजलणवारिमरणे ४२-२४ तम्हाओ वि चुओ हं १४०-३१ णिययकुलमागपिसुणं ६१-१२ तम्हा रेमि सव्यायरेण २७८-२३ गिययबहुरुहिरविच्छडु १३ ९ तणमेत्तं पिव कर्ज १३-१६ तम्हा करेगि सन्यायरेण २७९-१२ णिययसहावममत्तो २७१-११ तण्णाया सि वियहा २३५-२२ तम्हा करेसु जत्तं २१९-७ णिययागुभावसरिस ३०-३० तण्हाछुहाकिलंतोह ४०-७ मिलज तए एक तम्हा करेह तुम्मे ७९ - १५ | तणुकोहमाणमाया ४०-१४ तम्हा कुणह विसुद्धं णिवहतो चिय अग्णे ३६-२६ / तणुयम्मि होइ योवं १०४-२५ तम्हा जिणवर णामक्खराइँ १८४-१७ णिवडतरयणणिवहं ६९-३ तणुसाममहहदेहे तम्हाणरवर सव्वा णिवडतरुहिरणिवहो तत्चो णाप णाणाओ गिवडियमेत्तं एवं ३६-२७ | तत्तो णिमियरस य से तम्हा देवत्तणयं ९७-१४ तम्हा मा कुण माय णिव्वण्णेइ यणं सो २९.६१ | तत्तो पसरियकिरणं तयरोमणहदता णिसिदियसपदोसे २७७-३२ तत्तो वि आउगते १४४-१५ तरलियणयणबाह णिसियासिछेयधारा १६०-२५ तत्तो वि फलिहमइयं तरिऊण महाजलहिं १९१-२० णिसंकियणिकंखिय २७०-५ तचो रिमाणदेवी ९७-१६ १३५-१५ गिदिजइ सव्वजणे २१९-१२ २८०-१६ तरुवरसाहाबाहा पोलमणिसुरभिकुवलय ९४-२० तत्य ठिएणं अह चोइसीए २८२-२३ | तवाणगुणसमिद्ध तम्मि य पुरी पुराणा २२-१५ तणणियहोच्छइयमुह ९७-३४ २०२-२६ ८१-१९ १३१-१७ तत्य ण जयण मञ्चू तरुयरतले सुयह व ७७-१५ २३१-१४ ·पजसूई *109 तंबम्मि होइ रत्ता तवणियमसीलरक्खे २२०-३ तपणियमसोसियंग २९-६ तवणियमसोसियंग तवतवियपावकलिणो तवमंगसीलभंग ३९-२ तवंसजमजोएहिं तवसंजमदागरओ २३१-४ तवसंजममार २१५-१४ तसकायत्ते बहुसो २७४-३० तरस खमासमणगुणो २८२-१० तस्स गुरू हरिउत्तो २८२-७ तस्स य उवार अपण ९२-३० तस्स य ठार रेहड ९२-२९ तस्स य पुत्तो एसो २४७-२ तस्स य पुरओ अत्ताणयं १८४-१८ तस्स य बहुया सीसा २८२-११ तस्स य बाहिं सहसा ९६-३३ तरस वि पुत्तो संपइ २८२-२० तरस वि सिस्तो पयडो २८२-८ तस्म वि सीसो अण्णो २८२-१४ तरस सुओ हं पयडो १८५-१० तस्सागुमग्गलग्गो १३५-१४ तरसय दाहिणद्धे तह ईदियचोरेहि २११-११ तह एस जीयहरिणो २२७-२२ तह कुसमयतरुगणे २१०-१८ तह कुसमयमंतसगृह २१०-२० तह कुसमयवेणुमहा २१०-१६ तह बोहमाणमाया २७२-१७ तह गोदम जिणदसण २५८.१० तह चेय एस जीवो तह चेय महामोहा १७८-१६ तह जिणदसणजलणेण २५८-८ तह जीयमम्मयाणं ९८-२० तह जीनस्स वि मुहर १७७-३३ वह जीवो लम्सससिय ९८-१४ सह परयकूबतह सह परयतिरियगर १७८-२० तह पारयादिदारिद १७८.८ तहत पेयारतिय तह तेण ते परद्धा ३८-२ तं णाहो त सरण १९४-७ तह तेणो वि हु पुरिसो २२०-३० तं पाहो तं सरणं २२९-१४ तह दुक्खसत्थपउरे १७८-१२ । तं पाहो तं सरणं २६८-१९ तह दूरणरयपणे १७८-१८ तं तेहिं समाढतं तह दूसमाए काले १७८-४ तं दीससि सूरसमो १३६-६ तह धम्मकहा जलणेण २१०-३२ | तं घरणी सावित्ती २६३-४ तह घम्मधरणिणिहिये २१०-२२ । तं पढमपुहइपालं १-८ तह पावचोरियाए २११-१३ | तं पुण आयरिएहिं २७८-१३ तह पावतिमिरमूढो २१०-२८ तं पुण णयणते चिय ४८-२६ तह पावपसरगिरि २११-९ १९५-१४ तह पावपसरसंताय २१०-२६ तंवहिं दिव्यमोगी १२९-२५ तह मिच्छादिटिजणो २१०-३० | तंबोलरइयगओ १५२-१३ तह मुद्धो कोइ जिओ २११-१ तं रागदोसवसओ १४२-३३ तह मोहम्मपामा २२१-२१ तं रोविया मए चिय १८१-४ तह रागदोसगिरिणइ १७८-१० तं वयणं ताणि य लोयणा १६८-२६ तह लालियरस तह २७५-२२ तं वयण भणमाणो १६८-७ तह वावणिसेगेहि १९८-१ तं येएंतो भण्णा २८०.६ तह वि तुम रेणिय १३९-१६ तं गुहओ तं रूबी तह वि धुणंतो गोदम २५८-३ ता अम्ह होण कर्ज १९२-९ तह विन भरिय २४७-४५ ता इहलोए हेया १६२-२४ तह वि पिओ मे पुत्तय २६२-२६ ता उज्झिऊण लोहं तह वि बहिँ ण णजइ १३८.३२ ता एत्तियं मए चिय २१२-१४ तह सत्तुमित्तघर २११-७ ता एत्य णवर परवर ४९-६ तह संसारमरुस्थल १७८-२ ता एरिसेण संपइ २७५-२८ तह संसारमहोयहि १७७-२९ ता एवं मज्झ समणियस्स ४७-२८ तह सो विवरउ किं कुणउ ६-९ १४४-१८ तं एक्को पंडियओ २६७-८ ता एह मन्झ समुह १३६-११ तं कुवियकयंत्रण वि १३.१८ ता कन्य मणं कुणिमो २०१६ तं च फलयं समुद्दे १३१-२२ ता कलिमलरायल ४४-७ तं चिय गए कयत्यो १०२-७ ता कीस एस लोगो १४०-२८ तं चिय मुव्यसि णिउणो १८८-३२ ता युगसु आयर मो तं जिणग्यणरसायण २१८-५ ता को तीरइ काउं २५५-२४ तंजघि किंपिठाण २७६-९ ता समसु माएँ पहि २६३-५ तंत्यिजंन दिनद १८-३० ता खमहरिंचि मणियं २६७.१३ तंजस्थि जणयाणसि २२४-१३ ता वरदयलाइजूद ७८-२ तं जरयर गेह तुम २०२-३ ता गेह तुम गाणं सम्म १०९.१३ तंयवर खुहह हिपए ता गोदम पेच्छ तुम २४६.९ पाणसणापरण १४२-३२ ताजा हरिपाया २१४-११ तपारइंति एवं ता जइमानि इमा २३१-३२ तं पाहो तं सरग १८०-४ ताजा महेन का ता एस एस धम्मो ·2110 ९६२२ एवलयमाला ता जय जय जाओ २७६ १५ तापेच्छ ते वि परवा १८९ ३३ | तित्थपरत्तणगश्यऍ ता जम्मलक्खदुलह १३९ २४ ता भगव दे जपसु ७२५ तिथवरणामगोत्त २७७ १५ ता जह एय जाणसि ४९ १२ ता मगर मह साहस तिथयराई पणामे २७६ २२ ता जह एय तिविह १६२ २७ ता मन्झ चिय विइये २१२ १६ तिथयराण पणामो २७७ २२ ताज चोरोसि तुम २५२१३ तामरससरसवल्य १२ ३४ तिथयरा मगवता २५६ १४ ताजाव एस जीवो ता मह कुणसु पसाय ४९ १३ | तिथयरीओ तित्थकरे २७७.१९ ता जाव णो समुद्द २७ १२ ता मा पुणह पमाय १२४ ११ तिथयरो लोयगुरु २०२२२ ता जाव होइ जोगो ९०१२ तामा चितेसु इम ९० २० । तिपुरिसचरियपसिद्धो ता जो एरिसरूवो २२७ १५ ता मारिऊण एहो ९० २६ तिमिरोहसरिसपसरिय १३४ २७ ता हाइ हसइ सूसइ ता मा होइहि मुद्धा १९३ २८तियसिंदपोढविलया ताणरणाह सयण्णो ३८ ३३ ता मित्त तुमे समय २६६ ३४ तियसिंदपिरासिणि ताणवर मह जुत्त ४८३ ता मित्त फुड मणिमो ५७ १५ । तिरयपरदणुय २१६२४ ताणथि एथ सरण १४० २७ ताय ण तुझ दइओ २६२ २८ | तिरियतणाउ मुको ४० १२ ताण वि मा जाण सुह ४२ १४ ताव तुमे ह जाओ २६० १६ । तिरिय बल्इ सहेल २०९ ३१ ताण च दोण्ह पुत्ता १९०२९ ताव पिउम्मि सिणेहो तिरिया असखमेया १४३ २२ ताण जायाण चिय १९० ३० ताव य कुसुमणिम्गय ७३ १६ तिरिया विज सउण्णया १२८ १३ ताण वयणाभिरए २५७ १५ ताव यवोवायवो ४८६ तिलतेडाण परोप्पर २१९३१ ताण चिय जो भव्यो १३९ २१ ताव य को वि इमो सो १९१ १४ तिवलितरगणिडाला ताणेति किं पि काल १३१ २७ ताव य मदरगाओ तिवरितरगणिडालो ता वत्स गोत्तखरणुलसत ५३ ६ ता वलइ खल्इ गज्जा १५४ २४ तिहिकरणम्मि पसथे १०५ ३० ता तरस समवसरणे ता वलइ खलइ वेद २३२ ३१ तीय य मग्गालग्गा ता त पसियसु मुणिवर ता विजउ कुणह तय ता त पिकिंण बुन्झसि १०९ ११ २७५ ३० तीय वि पिओ ति काउ ता विष्णवेमि सपइ २६१ ३१ तीरम्मि तीय पयडा २८२६ ता ताण ताव धम्मो ११८७ ता वीर फुड मणिमो २५५ १० ९.४ ता तारिस कम्मुदओ २५७ १० ताण पास्यरसो णवि १७९ ३ ता तुझ जमो कुविओ २५२ २० तुज्झ कएण सुदरि २२७६ ता सयल्पावकलिमल ता तुह दसणतुट्टो ५६८ ता सजमणिजरण ता तेण कम्मएण १४४ १२ तुझण जुजइ एय ता सपइ कत्य गओ २२७२ तुझण जुजद एय ता दायथ्य मह दसण ति १४ १७ ता सपइ छायाण २४५ १८ ता दिट्टो परमाहम्मिएहिं ३६ २२ तुज्झ पिओ ह पुज्जो ता सपइ पत्तो मे २७९ २४ तुज्झ हिययम्मि गरवर २५५ १६ ता दे फुणसु पसाय ता सपइ साह तुम तुज्झाणुययहुयवह ता दे पसियसु मन्दा ता सामिय विग्णप्पसि २०८ ११ । तुन्भे उण सप्पुरिसा ता देव कुणसु एय २४७ १७ ता साह काय सपइ २५० २२ । तुम्मे चिय भणह फुड ता देव खमसु मज्झ ८६२० ता देव बहुवियप्प तुमए पुण संपत्त २४७ १३ ता होउ मह इमेण ता पत्तियासु एयण ९० १९ तुम्ह पहावेण पुणो १३७ २९ १४२७ ता हो पिरथु मज्झ ११८ ११ तुरओ वि एस चरओ ता पसिय दव मझ १८५ २९ २२९ १७ तिष्णि य गुणव्ययाइ तापसियह मह सुयणा २२२ १५ / तुरओ विणीसहगो २७ १८ ४ १७ तिहाछुहाकिलता ता पियसहि अम्हाण ३५ २८ तुह अजली विरइओ २३९ ३३ | तित्ता तेहिं चिय ते २४६२ ता पुष्णेहि मह चिय तुह चिंतारयणकरडय १७२१८ ९०१७ तित्तिरकवोयसउणच २७५ १ तुह ताय पायवडण २६६ १२ ४५ १३ ७५२८ ७९३ तुच्छा एए भोया तुज्झ कए परिचत्तो २२७ ११ २३९३१ २६२३० २३६ २९ ९०२७ ता सुदरीओ सुदर २११ १६ २५६८ ·ध दइएण परिचत्ता पजसूई *111 तुह फंसूसवरसयस ७३-३० दंतकयं तंयकयं लेप्पय २२-४ तुह सोहग्गगुणिधण ४६ -२५ | थणजहणमणहराओ २२१ -२७ | दत्तवियणाएँ कत्थइ २७४-७ तुंगकुलसेलसिहरे जो ३१-३३ थेरं मुंचसि पियर २६४-२५ दंसणणाणचरित्ते २७६ -२१ तुंगटालयतोरण २१७ - १३ | थेरीइ च दिणलच्छीय ७५ -२७ , दंसगमेत्तेगं चिय २४३-२६ तुंगतणेण मेरु व्य ८७.२३ १३८-१९ थेवं पि खुडइ हियए १०३-२९ / दसणरयणं अण्णे तुंगत्तणेग मेरु व्य १५४-११ थोवंतरेण जंचिय २७८-१७ २७-१७ | दसणविमलपयावो तुंगथणपट्टपेलण दंसगविसुद्धि माणस्स थोवंतरेण तरस य २०१.३३ ९४-२५ तुंगमलंघे जिण थोवं बहुं च कन्थइ दसणसुहयं सव्वं २७१-३ २८२-२१ १८३-२७ तुंगमहागयसेलं २८२-३ २४ -१९/ थोवबहु सावज दसियकलाकलावा १४४ -५ दसेंति णियंबयर्ड २६-२५ तुंगं गयणबिलग्गे ८७-१२ द दाऊण ण दिपणे चिय तुंगं धवलं मणहारि २८२-२२ १०८-३३ दाऊण ण दिण्णं चिय २७१-२४ तुंग समुन्भडयर तीय १७-१८ तुंगा गयउलसामलाई ११२-४ दइए ण सुंदर ते दाऊण सिरे पहरे ३६-३३ दइओ त्ति इमीएँ २२७-१२ दाणजलसित्तगतो १५४-१६ तूररवगहिरसद १७१ - २२ दइयं पिव चिरदिटुं २२३-२३ दाणदयादविखण्णा १७६-३२ तूरसु पयह वचन १३५ -१७ | दइयाणुरायपसरिय २५-२२ दाया दिट्ठीए लोलो २०-१७ २७५ -१३ | दक्खिण्णदाणपोरिस दारिवाहिदुइसय ९०-१ २११ १५ दटूण काइ दइयं ८३-२९ दारिदेण वि गहिया २२२-२३ दहण छावि पुरिसा २४५-२१ दास्यथंभसरिच्छेण ४४-३२ १२०-१० १३१-३ ११३ - १५ | दाहिणदिसाए सव्वो तेण विते पडिमणिया १९२-२० तेणं चि य बेति जिणा २७५ -३ दाहिणपलंयवसण १२९-३१ १०२-९ दिजइ वंमणसमणे २०४-१५ २७५-९ ८२-१८ दिजउ देसु पडिच्छसु १७१-२६ तेत्तीसाए आसायणाहिं २७२ -३२ दहण य साहुयणं ४०-१५ दिदं अदिट्ठउव्यं १६८-२४ ते पुरिसपोंडरीया ४२ -१२ | दहण रिद्धिपूर्व २७०-९ दिटुंतहेउजुत्तं २७३-१३ तेलोकतुंगचिंतादुमे दढकविणणिटुरंगो ४५ - १४ | दिटुं सुयमणुभूयं २३२-१४ २३८-५ ददमडहसामलेगे १५३-१० दिवा य मए रिसिणो २०८-१० दिट्ठो गयणाणंदो १७६-२४ ते वि मुरा असुरिंदा २०८-९ दरदलियकुयलउप्पल ४३-९ दिट्टो रणम्मि मुणी २०८-३ २७२-२७ दिग्णनहिन्छियफलओ २८२ -१७ दरबमाणकलमा तेहिं पुणो मह दिण्णो २०८ -४ दरियारिदारणसहं १४१-२१ दित्तण तक्वणं चिय १८४.९ तेहिं वि ते सुजता दरियारिमंडलग्गा दिपंतमहियसोहो २५३-९ तेहिं वि सो पढिमणिमो १९२-२१ दरियारिवारणघडा ८-२९ दियहचग होति दिया १८४ -१३ तो एयं णाणं १६२ -३३ दरिसणमेतेणं चिय ३५-१४ दियहस्स पहरमत्ते २८१.२७ तो भरणाह तुम चिय २०८-१७ दस णियमेणं एए २३-३० दियदेहिं पुगो पेन्छ १९२-३ ३७.२६ | दसयाससहरसाई ४३ -१९ | दिहिदिलियाग पुणो २५-२७ २७३-२० दिल्यं माणुमतित्यिं १४४-४ ९७ - १५ दसविहभापम्उित्ते तो तस्स परियरेणं ९६-३२ दहिबलससंग १८३-२६ दियाशं संगयो २८१-३ तो पाया पिगं २२८ -१२ | दहिदुदगोरसो या २०६-११ दिव्यावहारमिता २७८-२ १४४.१४ व्यापाई गरि दीसति ८-२३ । दीगम् पगाहियो १३०-२१ ते के वि देवदूरो तेण गरगाह एवं तेण पउंजणआहिय ते परसुरवरभोए टूण तमालवणं दटूण पदीवसिहं दहण य गलिगीओ तेत्तीससागराई तेलोकमपणीए तेलोकवंदणिजे ८७-२६ | दढवल्लीसंदाणिय लेवीस स्यगरे तो तम्मि हीरमाणा तो तस्स दाहिणेणं तो मुभिग्गं पास ·*112 धणमत दट्टण दूर ३५ १२ | घणुओरपगरिन्छो युवस्यमारा दीसह गायरलोगो १९० २६ । दे पुत्त साह सच २६०-२४ दोहगभग्गमम्गा १०९९ दीसति कराकोसल २२ २५ देमि ति ण देइ पुणो २३१ -२२ दीसति के वि पहिया १६९ २१/ देव तुम इदसमो बलयीरिय ९३ ३१ घगधगधगेत घोर ३७२२ दीसति के वि पुरिसा १९२-८ देवतणम्मि दिट्ठो २०८८ दीसति दीहराओ घणधण्णसानिकलिओ २७ ९ देवत्तणम्मि देश २७१ ३१ ४० ३१ दीसतो अमयमओ १६८ १८ | देवत्तगम्मि बहुसो २७५ १० दीहरघोरसुकोमल २९ १४ । देवत्त मणुयत्त धणमाणविप्पमुसा १४२ २९ दीहरपम्हल्धवल २५४ १७ / देवलोगोयम सोक्स २३० १२ घणयाण दोण्ह को वा १८२ २७ दीहकिसकठमाया १३० ९ देव सरण तुम चिय ४५२ दीहरभुओ सुणासो २४६ २१ | देवाण णारयाण य २४२ १५ पशुओ परखेड १५० २२ दीहरमुणालणारो १०९ २ देवाण देविंदो १७८ २८ घण्णा कुपलयमाला १८२ ३१ दीहवयणा य णीया देवाण देवीण २७३१ धण्णा कुमरयमारा १८३८ दीहाउया य अप्पाउया य ४० ३३ | देवाणुपिया एय २६८२५ धण्णा हुनाल...अक्य २१३ २४ दीहाऊ गोयम इदमूह २१८ २२ | देवाणुपिया एसो दिट्ठतो ८९ २८ घण्णा हु बाल अगणिय २१३ २५ दीहा पएसिणी जस्म १२९ २१. देवाणुपिया ज पुण घण्णा हु बाल उजुय २१३ २६ दीहाए होइ सुही १३० १८ देवाणुपिया जुज्जइ २५८ २२ धण्णा हु बाल फुडुब २१३ २७ दीहे उण्णयसिहेर १६३ २९ | देवाणुरिया णिमुणेसु १४२ २१ घण्णा हु वाल जाण २१३ २८ दुक्ससयणीरपूरिय देवाणुपिया दुविहा २५६ ३० धण्णा हु बालमुणिणो जाय २१३ २९ दुक्ख च इम जाण २२१ १८ दवाणुपिया सच्च २४६ २७ घण्णा हु बाल बाल २१३ २३ दुक्ख ज णारयाण ४. ९ देवाणुपिया सण्णी धणो एत्य कुमारो १८२२९ दुक्खियकीडपयगा २०६३ देवाणुपिया सम्व २३२ १६ घण्णो को वि जुवाणो ७७ २१ दुक्खेहि ठवेइ निए २२० ११ देवाणुपिया सुव्वउ २५८ १८ घण्णो जयम्मि पुरिसो १८२ ३३ दुट्ठाण मोहपककियाण २१८ १५ | देवा य मगराइ २५७ १२ घण्णो विजयणरिंदो १८३२ दुत्तारदूरतीरे २७७ २८ देवि इमो ते दइओ २३७ २३ / घमघमतपवणो ११८२० दुभिक्खरखखइए ४१ १७ देवि णिसुणेसु ययण २४ १६ | धम्मद्वियरस दिज्जइ २०४२७ दुर्वलानामनाथाना २४७ ३५ / दे विरम विरम विरमसु ३८ ३२ | धम्मत्यकाममोक्खा २६६ २२ दुलहलभ मोत्तूण १६४ ११ देविंदरायसामत २२१३ घम्मथकाममोक्खाण दुवयचउप्पयभया दे सुयणु पसिय पसियसु ५३ ३१ । घम्मथकामरहिया दुविहो निणरधम्मो ९५ ३२ । दे मुहय कुण पसाय धम्मथकामरहिया १८१४ दुविहो त्य होइ २०५ ५ देसेसु जो समतो २७१ १५ , धम्मत्थो कामो विय दुस्सीलचणचिंध ४१ २३ । देहम्मि ओ ममत्तो २७१ १३ | धम्ममहोवहिसरिसे दूरगओ वि ण मुचइ ११९ १३ दहम्मि पुणो पत्ता ૨૨૮ ૨૨ ४४४ दूसहगुरुभारुवह १२५ २२ देह असुइसगम्भ २७५ १६ धम्मम्मि होसु रत्तो दूमहपियविओयसताव ११ ३३ / देहेण कुणह धम्म २७५२९ देह ण णियय सत २३१ १० देहेण कुणह धम्म २७५ ३१ धम्म करेह तुरिय २०० ५ देह मुरवम्मि पहर २६ १८ देति वणम्मि दवग्गि धम्म ण कुणइ जीवो २५४६ देह हल जीयहर दोगचएक्सका ६४४ धम्माघम्मपयत्ये के वि दे तूर मह पियससि दोणि वि फरम्मि णिउणा २५२ २८ घम्माघम्मविगो दे देहि देहि रोया १५३ १४ | दोण्णि वि ते सुसमत्था २५२ २६ धमाधम्मविसेसो दे पत्तिय पत्तिय सामिणि ५३ २९ २५२ २७ धमाधम्मागासा १४२ २३ धम्मम्मि कुणह वसण धम्मरस फल एय दोणि वि रोसाइट्ठा २०६ ३३ ·पजसूई *113 चम्मिट्टो वुड्समावें धण १९-२८ पक्कं देहि जहिच्छं २४८-६ पणमामि उसहनाई २८३-३० पम्मेण एत्थ मोगा २६४ -११ । पक्खिविऊणं देवा २०९-२१ / पणमामि गणहराणं २७८-७ घम्मेण होइ सुगई २७५.२८ पञ्चक्खगुमाणच उक्यस्स २०१-३ पणमामि तित्थणाई २६९-२३ घम्मो अत्यो कामो पञ्चक्खविलयदसण १५-२९ / पणमामि धम्मच २८३-३२ धम्मो अत्यो कामोइमिणा २९-२६ पचक्खं जेण इमो १४०.२६ | पणमामि विउन्बीणं २८३ -१८ धम्मो णाम सहायो २०५ -१३ | पचरखं धम्मफलं २०१४ पणमामि सुद्धलेसे २७९-४ धम्मो वि अस्थि लोए २३२ - ४ पच्चक्षण ण घेप्प ५५.२८ पणयतियसिंदसुंदर २८०-१८ धवलबलायामाला १२१-१७ | पञ्चम्मधूयगंधा १७६-२ पण्डं काऊग तो १७५-१७ धवलसुरहीण चंद्र २३८-१४ पच्छायावपरद्वा ४२ -१७ | पत्तलबहलविसालो १२३ -६ धवलवाहणधवल पज्जलइ पुणो जलणो १७९-७ पत्तविणिग्रहिय पिहु ३३.२२ धवलहरणिम्मलभा ५०-१० पजलियजलणजाला ३९-१४ पत्ता वि तत्थ केई धवलहरढंगतोरण १०३ -४ पनलियझाणहुयवह ९५-२६ | पयइघवलाई पहिलो १७६-५ धवलहरसिहरकाणण ३१-२० पडणपडियरस धम्मो ५५ -३० पयदं जिणवरमगं ८८-२ घवलं विमलं मुहर्य १४१-४ पडणपडियरस पत्थिव ५५-२७ | पयलं गिदं पढम २८०.८ घवलायंबिररेहिर ७३-१० पडणम्मि मा विरह १९९ -२५ | परउब्बाहो इत्तरपरिग्गहे २२२ -२४ धवलेककुसुमसेस ३३-२४ पडिकतो उडेसा २७२ -२१ | परजुवईदसणमणा १५१-१६ धवलो घवलविसामो १८१-३३ | पडियस गिरियडाओ ५५ -२६ | परतत्तितरगयमणो १२७-२४ घाउवाओ अक्खाइया य २२ -५ पडिवक्सगोत्तकित्तण ५२-२५ | परतित्थियाण मेत्ती २८०-२८ घाउव्याओ मंत पडिवजइ सम्मत्तेणे परदारगमणदोसे २२१-१३ पापड उप्पइओ इव १५५ -२१ पडिवजसु सम्मत्तं २२९ - २० | परदारचोरियाइसु ४१.१६ पायद उप्पइओ विय २७.8 पडिसिद्धाइ जाई २७३ - १२ | परदारमोहियगणो ३७-५ घायइ पुष्यामिमुहं २०९-३० पढ कीरि किं च भणिया १८१.२२ | परमदभिउढीमंगो २८३-१ घावह धावह पुरिसा २२६-२९ पढमद्वारसदिवसे चुको २० - १३ ! परमाहम्मियठागे २७२.२४ घावह पावह मुरिओ २२६-२८ पढमवयणम्मि पढमा २६८-३२ । परलोए पुण दुक्खं १८६ -२ पढम अन्मत्थणयं १३४-८ परलोयतत्तीरय णवर ८-२२ पाचति तत्थ पाविर ३७-२४ पदम काले विणए २६९-२६ / परवसण मा जिंदह ४३-३४ घायति वलंति समुच्छलति २६ - ३३ पदम चिय आहाये २२८ -११ | परहुयमहुरसइकलविय ५२-१३ विराटुं अग्गाणं पढम चिय णयरी २८०-१९ / परिमुसइ करयलेहि २४९-११ चिदी अहो अउण्णो १३९-२९ पदम चिय दारिद ६१-२४ परिसहबलपडिमहे २७९.६ धीधी अहो अकब पढम चिय पियवसही ८३.२० परिदए पावठाणं १४३.३१ पीपी अहो अब पदम णमह जिणाणं २८३-९ परिहरियवेरहियया १३७.२२ प्यं मोत्तूण इम २६६-२४ पदम गमह जिमिदं परिहासमूलासरं २६६-३३ पूलीकयंपपरिमल १४७-२३ पढमे कमायभावे २४२-६ परिहासेण वि एवं ५७.२३ पढमेण होई गाय परउव्यतिरइलिर १४७.१७ नमो मोगनिर्गचा २१४ -१७ | पदमोबुट्टमहीयल १४७-२२ पन्हत्येइ य पुरा ९३.२७ नीयमानः सुपर्णेन पगईहि योग य ३.२२ परगाइयमीसगुन्योछ १८.११ २७९-२ परगाहठिपंडग्युपत्त पउमप्पहो पि सेश ९४.२८ पजमह विटोविसिगो २८३ -१६ | पवनपमुपटिय ९४-१८ पउमाएमम्मि पउगममाए २८१.२ २८३ -२० पाशुदुपारपर ९२-२५ पउमार्ग व पदे २८३.३३ पामह य शेट्टाली २८३ -१२ | पशुपापसंताप ९६-३० पावंतस्स य तुरिय न प पचमह तिगुचिगुणे पगमह परिमारने ·111 १७९-११ पावारिसत्तगाण फुपटपमाला फ्यगुम्यधिपाद पाहिएण पहमो २७५.२ पग परतुंग २५१-१५ परणो व्य तुरियागयो २६-३५ / पानिलयमालाइणपणय ३.१८ | पीगुप्तुंगा मोहर ९३-२४ पव्ययगइसरिन्यो ४४.२५ पाटेऊण ययाई ७२-११ पाणुगाओहागिर २०८-११ पन्ययाइसरियो पदमो ४४-२४ पालेगु प्रियं ९३ -१५ / पीणोटो गुमगो गो १३०.१० पसर, पुसुमामोगो १४१-९ पावर परिग्गहामो १८६.४ दीय धगयी जाणं परिपाईए गलिया पायट्टाणपियधी २०७-५ पुन्हाणतापुरस्य २६९-४ पसिया मा पुप्प मई १६७.३१ } पावयगी पम्मको २७०.१४ पुच्छामि ताप गंतुं २५६-६ पण्यिह पसियह सानिय ३६-३२ पापमुपरसंगाणं २७२.३० पुलिस को विगो २०१८ पशुपस्सिममा २३१-२५ / पावं पाऊण पुणो २५४.३ पुयिग मागमास्य १४३-१. पमुख्यमहिला पार्य रमाइ महि २०५-२१ पुग पदो गुट्टीर १५४-२३ पामुमहिरदासपेमा ३९.३ पायाण वि पारोह १३७ -१२ | पुग्णतरल गग पहरणपिभिष्णानियदेह ११२ - १३ पावा पायंडा ४०-२७ पुण्णरदियाण आहे २५९-१९ पहिययणदीपपुलयण पावारंमणियत्त ३७ - १३ | पुण्ण पारं च दुवे २७५-१७ पंउ जहा पउमै २७३-८ पुण्याग होइ पुर्ण १७९-१६ पंचक्सरउगिरण पावेद गरिमाले १३१-१८ पुणेग होइ सम्गो पंचण्ह इंदिया पारात्योसण्णवुनील २५७-१६ २२२-४ २२१.६ पुणेहि होइ आयो २५९-८ पंचत्यिकायमइयं पासागकट्टभूती २२९-८ १८४.१२ पुणेहि होइ लच्छी २५९-१० पंचमहव्ययजुत्तं २१५ -३१ पाहि पामरामो पुत्त इमो ते पामो २६३-२४ पंचमहळ्ययजुत्ते २०५-२७ पुतण कीए एमो २६२-२ पंचमहब्बयजुत्तो २२२.५ पिजद पाणं गिजाय ५१-३४ पुत्त प यह एवं २६३-१६ पंचमहव्ययजुत्तो २७२-२० २७३-३० पुत तहा विण जुबइ २६३.१२ पंचमहव्ययफलमार ३४ - १० | पिचस्मुदओ गिम्हे २४२.४ पंच समिईओ सम्म पुत्च तुमं गम्मगओ २७०.१६ । पियइ सणं हिरोई पुच तुमं मह पाहो ७६-८ २७९-३ पियपुत्तमाइमाणी पुत्त घणगाररहिमो २५९-३ पंचाणुव्वयनुत्तो पुन मए तुम्हाणं २६६-५ पंचायाररयाण ४२-१० पियमित्वंत्रणा नाय ९०-६ पंचेंदियाण पुच्छसि १४३ -१३ पिययम एवं मुंजमु २७१-९ २६१ - ११ पिययमविदिग्णपामय २५-२३ पुत्तो वि तीयोग्गो पाइयमासारहया ४-११ पिययमविलीयदसण ४१-२२ | पुत्तो विय होइ पई पाहियचंडयरक्रो ८२-१६ पियविरहे अप्पियदंसणे पुरोवटियकर्षण ७२-२५ पाणाइयायविरमण २२०.८ पियसहि अस्थि विसेसो २३६-८ पाणिवहालियवयणं पुरओ वि एस जीवो १८५-३० १६२ -२८ पियसहि उद्देसु लंदु २३८.२६ पुरओ वि एस वरओ पाणिवहालियवयणं १८५-३१ २०७-३ पियसहि कामगइंदो २३९-१० पुरिसकरपरियकोमल पाणिवहालियवयणं २१९-९ पियसहि ण किंचि णिसुयं ८५-१४ | पुरिसाइलस्सणेहिं २८१-१५ पामाकन्छुपरिंगओ २२१-२० पिहुदीहमयणवंत २९-१७ | दुरिसाण एस सारे पायन्छित्तं विणओ १८२-१९ १४४ - १०पिडुपीपललियसोहं १६३.२८ पुरिसा पिपीलिया इव पायवडियरस सुइर २७-८ ७२-१६ | पिडुलगियंदसमंघर १४.२८ पुरिसो मणइ चउत्यो पायवमरणं एवं २४५-२७ २७६ -१८ पिदुलंगुटे पहियो १२९-२० पुलइजा हसइ खणं पायालयलाओं पिडुल तुंगं तह उण्णयं १३० -५ पायाटोयरम्मि जइ पुवश्यकम्मरइयं १२९.१२ ७८.१४ । पिहुवच्छत्यलविर ९३-९ पुवकयपावसंचय ९५-३० पिठमाइगुरुयणम्मि पिंदीमत्तो कन्या पंचसु समिईसु जए ९५ -३३ । पियमहिलासंगामे ६३ -१२ पुत्तपिडदारवंपू २२५-३० पुत्तेमु जो ममत्तो पंदियाण यड्या १६५-२३ १९३.२६ ·4115 पुचठिईर एवं ९२-२ | फरसो सहावाणिो ११२-२८ । बहुस्यगायरकलिओ १०४-७ पुवदिसाएँ सहीय व १६.२ फलकुसुमक्खयपत्ते २६९-१ बहुसुरणियरममंतर १४९-१७ पुब्वपुरिमाणुचरिय जं फलयं व गेण्डसु इमं १७८-२२ , बहुली व परिगयाए ४१-२५ पुचम्मि तहे जूयं २०९-२२ / फलिहमणिणिन्मलयरा ९५. ९ | बहुविहकुसुमियतरुवर ६०.१७ पुज्यते होज जुयं २१०-१० फालियमणिणिम्मविए १३-२ महुवुत्ततपयत्तिय ६०-२४ पुब्बोयहितीरयाओं ९१-११ । फालिहरयणमयं २४९ - १९ / बहुसावयसेवियमीसमय २८-१९ पुदई जलं च या १८६-१० फुडमुत्ताइलदसणा १७४ -१८ बहुसो गलेण विद्धो ३९-२० पुहईये ज ण दीसइ २३३ -११ | फुरियणियंत्रसुवजिर १८-४ | बहुसो जोइसवासे २५४-२४ पुहइंजलजलणानिल २०५-५ य बहुसो पत्थरइया पुईसारकुमारो १०६-२२ । बहुसो मयतण्हा- ११८-२१ २१४-२९ / बउलेलावणसुहए पुहवीमलनलणाणिल ८८.३ पउलेलावणसुहओ २२०.३१ १३४-२६ / बंघवधायछेयण यूययफलिमीखजूरि १६६-१९ मडिसेण मच्छमावे २७५-४ बंधवहच्छपिछेदो २२२-२१ पूरेज एस पाद १६३.३१ बत्तीस अंगुलाई मुई २५४-२८ २३-२६ / संघह हणेज णत्या पूसायमणिपुंजसच्छमो १५६-११ बचीसंघरएसं बंधुम्मि जो सिणेहो २७१-१२ पेच्छ जत्थुप्पण्णो पत्तीसं राई १३०-१२ / बंधु पिव चिरगट्ठ पेच्छ इमो गद्दगहिओ २२५-१९ वद्धजडापन्मारं २९-१ धारसमिखूपडिमा २७२-२३ पेच्छइ य तुरयमहिसे २८-२३ बद्धति तत्य वि पुणो ३०-३१ मारसविधम्मि वि तये २७०-२६ पेच्छ कुमुएहि समय २३८-१३ बलकेसवाण जुवणे २८३-४१ / बालकुमारयजोवण २२८-१९ पेच्छ मणिणिम्मलगुणं लकेसवाण जुयले २८४-४ घालय जागामि अहं ४६.२७ पेच्छह दयविमुक्का बहुअसमंजसघहणा १८७-१ मालरस जहा धाई १७९-२४ पन्छह पेच्छह लोया २२५-8 २२८-२६ पाला वि तुंगदेहा २४१.६ पेन्सह मह देवेणं बहुकलाकुसलो २८२.८ पालो तरुणो दुष्टो २६६-१६ पेन्ह विहिपरिणाम ५९-२३ । पहुकालसंचिो मे ४२-२२ | पालो दंसणमुहको ६१.१ पेल्छता पावसह २००-३४ | बहुकोहा बहुलोहा माइझ ३६-१ माहमु जस्म दोमु वि पेति तं मां २४५ -१७ | पहुजणक्यलगोलं २४६-३३ पाहोगलंतणयणा १६९.२२ पेच्छामि परं पोरं २४८-३४ बहुनम्मराहस्सणीरए २.७ निमोदि कालभरिओ ९०.९ पेशेब व तं पुरिस १६७-५ महुजाइसमाइण्णो ७.१३ विदिओ सालं दिह २४६.४ पेममउम्मत्तमणा २१३-३२ | बहुजुपईयणपुंजुम ५२.२७ बीयगण य जहा ९८-14 पेम्ममहागड्गहिया २२५-१२ २५१..४ बहुमोयगयिपिणे १७७.३० बीह ति पहियाग पेरतायणहिम ९४-१६ । पणिग्नत्यमुहयं २४९-१७ सुमति जत्य जीवा १-१८ पेमुष्ण मस्स कर २७१.२२ १२३-४ मतरुपरसपकलिया २८३.२९ सुनाति जर जीया मारमाय कम्म २७५-३२ । बहुतंतमंतरिमा ३४.२७ / इटाएँ देवमाया २८१-१ हम्मि मानीए पोहम्नि १९७-१० যৰিবষালে २९.२ उनीसिदजता २७८-१५ पहनि रोपणानय २४.१ मादिपहमनमोह १६८-३० सुहगमहगावं ३.२९ पोरसम्मरिरमा २५९-१३ २३१-२१ যন্তে महामो पिर २२२.१२ पामगदपती मंदिर ५२.११ मनिषद मनं ७२-२५ करिहामपरा २२८-२१ मुटावा भाजी महरेपी २६४-१५ समितिमिहतो २५५.४ पागची राय ४१.१८ मनीम से कम दिसमदर्भ २२०.१८ पनि परमार ५.-८ पानी परिपक्ष २२६.१. बहुकरिणीकरकोमल पामग्गामापरि बहुमबह गुनरपणे फ ·भगवं पुरिसा बहुए *116 फुचलयमाला मक्खामक्खाग समं २०४-१९ भाव्य विवेगरहिओ २६४.७ भो भो हो पक्खिगणा २६७ - १२ भगवं किं तं सच २४६-२५ / मागीरहिजल २०५-९ मो साहू देवो विय १०१-२६ भगवं के पुण सत्ता २६१.८ मारसयं मह कोडी १५३-१६ म भगवं घरन्मि महिला ९०.१० मावम्मि तम्मिणियमा २४२-११ मउयं महुरं वामो १८४-३ भगवं जइ तं संच २५८.२० | भाषण अणुदिणं चिय २६९-२९ मउया गिद्धा मुहया भगवं जइ ता जोग्गो ७२-१४ भावेमु मावणाओ २११.१९ मज्ज वि महाणिद्दा १४३-४ भगवं जं तुह णाम ११९-८ भासामासणजोगे ९३ -३ मन्मण जुज्जइ एय २२५-२१ भगवं जे तुह आणं १००-२६ | भिछो कि होइ सामी ३०-२५ | मझण्हगिम्हताविय ११३-१९ भगवं णयाणिमो चिय ११९-२६ | मिण्णा संपुण्णा वा १२९-१७ मज्झ पुण पेच्छसु वलहेण ५३-८ भगवं णयाणिमो चिय ११९-१९ मिष्णो य कम्मयो २४६.१० मज्झे संसित्तपायाणं “१२९-२६ भगवं तं चिय पाहो १२०.६ मिंगारतालियंटे ९३ -१७ मडहेहि य थलेहि य १३०-३२ मग पडिबुद्धो है २६८-७ भी सणकरालसियदंत २९-२३ | मणणंगलेग पूए १९२-२७ भगवं पुण त चिय मयण- ३२-२७ ] भीसणजणणमरण ९४-९ मणथोरं मरिऊग १९३-४ २४५-२ मुंजउजं या तं वा परि- ४५-२९ मणवयणकायगुत्ता ३४-२८ मणिइविलासवइत्तण ३-२१ | मुंजसि पुणो वि मुंजसु १५६-१४ मणश्यणायजोगे २२२-२९ मणिए विलासिणीहिं ८-१३ | मुंजसु देमि जहिच्छं २४८-१७ | मणवेगिणो य पणमह २८३-१९ मणियं च तेण मुगिणा १९२ - १९ / मुंजसु देसु जहिच्छ ६६ -१६ । मणहरविलासिणीयण २५६-२० भणियं च तेण भुणिणा १९२-२४ मुमयघशुकालवट्टा २३३-२७ | मणिपोमरायघडिय ९२-२६ भणियं च तेहिं मावं १९२-२३ मुयगरस व मुहकुहरे २५१-२३ | मणिपोमरायघडियं १०९-५ मणिया ते जणणीए १९०-३३ | मुयणयणमज्झयारे मणिरयणकणगचित्त १८३-१७ मण्णए समए मणिया २८१-१७ मोगतिसिओ वि जीवो २५४-५ मत्तं व सउणयाणं १९९-३३ २७५-२७ मोगी अस्थस्स दाया मणिरयणम्सियंगी १९-१६ | मणिरहकुमार एसो २४४-२७ मत्तारदेवयाणं २६६-३० भोत्तूण तत्य मोए ५-१७ | मणिसोमाणविणिम्मिय ९४-१७ मचिबहुमागजुत्तेण ३०-२२ मो बउल तुम पि मए १८०.३२ मणुयचणणाहिलं मत्तीरें जे उ तुट्टा १८५-१९ २५७-३ मो मो अलं इमेणं २४८-१९ / मणुयत्तणम्मि एवं २७४-२२ महमुह एस सुमिणो २६९-११ भो भो एवं आम २४८-४ ममरे मम रे अइममिर ३३-२८ | मो मो एवं मास मणुपचणाउ चुक्को २१०-५ २४८-१५ ममिऊण सयलपुहुई मणुयत्तणे वि रज्ज २५४-२१ २५९.१६ १८१-९ भयां जं ते कहियं मणुयत्तणे वि लद्ध ८८-४ ४९-११ मो भो गिरिवरसिहरा मयससससेउकंप १९२-१२ मणुयाउगं गिबद्धं ४०-२१ २०१-२५ मयहासकसारहिं य मणुयाण णत्यि सोक्खं १९०-१९ १४४-२ मो भो तुम पि चपय मरहे अवरविदेहे मणुया वि अणेयविहा १४३ -२१ २७७-१३ भवजलहिजाणवत्तं ३४-२१ मो मो पियालयायव मण्णइ हु तणसमार्ण १८१-५ मवणम्मि जह पईवो मण्यसु पियं व भायं १७९-२६ १७९-१४ १०२-८ भवरुक्खपावकुसुम मत्तकरिकामिणिगुर २६६.१० मो मो मणामि सब्वे १२३ -२ ४३.२५ ] मत्ताबिंदुवियप्प मव्वाण मवसमुद्दे २७७-२१ १९२-१८ मयकोहमाणस्नेहा मसलालिमुहलहल १४३-५ १४-३० भो भो क्सपिसाया २४७.३१ मंजतो सीलवर्ण मयगलगंडयलगलंत २७०-२२ | मो भो वणदेवीओ १२८-२२ १०७-१ मयणमहाहवेला मंत्रण मयणदेहं २३३.२४ । मो मो सधम्मयरा २०३.१७ | मयतण्हावेलविए भाउय त सि समेज २६३-३४ ५३-६ मयमाणकोहलोहे मो मो कयंव तं पिहु १२२-१७ | भो भो गरवरवसमा दिवो सि तुम २५५-१४ मो मो पेच्छह देवा भो मो मुणिवर सुव्वउ २६९-३२ मो मो मुणेह तुम्मे ११३-२९ ·*117 पजसूई मा कुष्पसु ससिवयणे मयमाणलोहमोहा मयरखरणहरदाविय मयांदबिंदुणीसंद गयलंगणकरगोरे मयलोइमोहमाया मयवइवग्यसरिच्छा मयकत्तणरहिए मयहस्थिदेहपविसण मरगयकलसजुयं मरगयमणिणिम्मविया मरगयमणिमोत्तिय मरगतम्मि पवजाइ मरणं पाणचाओ मरणाई अणंताई मरिऊन जाइ गरयं मरिऊण य परलोए मटसउरियंगभंगा मलपंकपूइपठरो मलदिरमुत्तवाहो मलियजूहिय मह दरामपरितट्टो मह पचियामु एयं . मह पुरा तेलोवछ मह मंगलमरहंता महिलाण एस धम्मो महिलायगे नि सुन्यइ मपायमग्गिदाहो महपिंगलेसु अत्यो महुपरिटोलिमिलंत मरमिउमम्मणु मंगलमणिपण इम मंदरगिरिवरगमय मंदारपारियायय मंदारमुर हिमर मग गाइसिजाया मगोपइया रित्य १६१-४ मा कडुयं मणह जणे ४४-२ मायामोहियहियएण ६३-३१ *३९-२१ मा कस्स वि कुण गिर्द ४३ -३२ मायारक्खसिगहिओ ५६-१६ मा कुणसु पागकिरिय २०२-१८ | मायावंचियमुद्धी १५८-३१ १६५-२१ मा कुणह जाइगव्य ४३-२८ माया वि कीस कीरइ ८१-१६ ९८-२८ मा कुगह पिये एवं १७२-३४ माया वि चउवियप्पा १४-३३ १३०-२० ८५- ११ / मारणलंपणदुक्खे २२०-१२ २९-९ मा कुमर पंचसु इम १७३ - १३ | मारिजइ दुट्ठमणो २२३-२९ २२८-२८ मा चितेसु वियप्प २५८-५ मा रूसह पुरिसाणं ६७-२८ १५८-१९ मा जाणण जाणइ सजणो ६१-३१ मारेइ खाइ सइ १२५-६ १८२-२४ मा जाण गरमाई १४८-३ मारेइ जो ण जीवे २३१-९ १०६-४ मा जूरसु पुत्ति चिरं १६४.२४ | मारेइ गिद्दयमणो २३१-८ २२२-१६ - माणमहागहगहिओ ४९-२८ ] मारेऊणं पियर ७९-८ २७३.२८ | माणम्मि होसु पणओ २०२-१६ मारेह खाह पियह २३१-१८ २७६ १६ माणं गिरुमिऊणं ९८-३० | मारेह पसु दोरह ३७-१५ २२२.१ माणं पिमा करेजसु ८१-८ मारेह लेह दिह ३६.२३ २२१-१४ । माणमाणी सुखंती गुरु १९-२५ मा विलय किंचि सुंदरि २६५-१६ १६९-२३ माणुसजोणीसु मए ८२-५ मासलपिहुलं रुहरं १६३ -३० ८९-२ माणुस्सखेत्तलाई ८८-१५ मा सुयणु किंचि रोवसु १०७.२४ १८७-१६ / माणो वि चउवियपो ४४-२९ मा सुयणु पुष्पसु तुम १७३-१० १६६-१८ | माणो संतावयरो ४९-२३ मा हससु परं दुहियं ४३-२९ ९९-७ मा तेसु कुण णियाण २७५-१५ मा हीरह रायरसा १६०.२९ मा दोसे घिय गण्डह मा हो जूरह पुरिसा २००-२० १३९-२६ मा पत्तियाह पुत्त्य २६६-९ मा हो जूरह पुरिसा २१२-११ २७२-१० मा पुत्त मणसु एवं २६३.२० मा हो मजह पुरिसा २१२-१२ २४०.१० मा भाउय भण एवं २६४-३ मा होह गम्चियमगा २२३-३० ८१-२७ मा मुंजसु अइणिद्ध ८०-१२ मा होह णिरणुकंपा २३१-३१ मा मुंजेज पणीयं २२१-२९ मा होइ रे सिग्णो २१२-६ १३०-२१ मा मह उन्हं होहिद २७५-१९ मा होतु विसण व ते १८१.२१ ३१.१० मा मह छुहा मवीहिद २७५.२० मिच्छ अविरइकसाया २५६.३ मा गह सीय होहिद २७५-१८ / मिन्छत्तकम्ममूदो २२९-११ १६१-२१ मा मा काहिसि सुपुरिस १३७-१० मिन्मामि दुराडं ति १३७-१४ १७-१७ मा मा कुगसुअर ७९-१२ | मिन्यावियापिओ ४५.१० मा मा जंपमु अलियं ३८.११ मिन्छोपदेगकरणं २२२-२२ ९३.२९ मा मा मारसुजीए ४३.२६ मिट्टष्ण पासुोटो १९-१९ मा मा मुंचमु एवं मितं ति पाम टोर २६६.३२ मा मिागं रमनान मिनिममठ मा २७१.२७ २४४.२२ मा मे ताहा होशि २७५.२१ मिहि भाप न मुर्ग मा य गिगीयन समपं मिजोहोर मामले २७१.२० ५६.१२ सयरमोहपुरटयर १७१.२० २१५.३१ मारामपरिउयला ६२-३२ होरि पुनो बना मा मनमुपसरपं मा गम्मत संभारे मा भलिय मन मुच मार से जानिमो मापा उम्मेपदी ·2118 कुवलयमाला गुच्छामोहियजीया १५७-८ स्यणविणिम्मियणेउर ल मुद्धे पिजइ से हिययं १७३.४ रपणविणिम्मियसोहा १७१-२९ । लक्खिजइ जेण सुई १२९-१४ मुमिणा पुणो वि भणियं १९२-२२ । स्यगसुवग्णकंठसिरि ८४-१२ | लक्खेह अग्गियम्म १९५-१७ मुत्तजलजलसलोहिय ३६-१७ स्यणायरम्भि लीणा १२१-२४ । लजोणमंतवयणा मुत्ताहलतारयरा अवरे ९५-१० | रवितुरयगमणसंताव ३१.२२ | लक्ष् ज लहियवं २४९-१५ मुद्धे ण जीवसि चिय १८१-१६ / रसणिदियम्मि लदो लद्धं पि थिर होहिड २८१-२२ मुद्धो ण मुगइ वकं छेओ ५-२२ | रहसवलंतुल्वेलिर २५-२६ लखूप पुगो एयं १३९-२३ मुद्धो सि बच्छ बाले २६४-५ रहसुद्दामविसंतुल १८.२ लौ विणाम चोरो २४८-३१ मुसुरति य अण्णे ३६-२८ रंधे उवायम्मि य २३-२९ / लयतालसुद्धगेयं ९३-२५ मुहकुहरविणिग्गउगिण ६८-२४ | राईए जे मुचं असणं २७१-६ ललिउण्णयणिम्मल २९-१३ मुद्दपोचिया य बीया १४१-५ राईण गयधम्मो २०५-११ । ललिउव्वेल्डिरमचा २०१-२८ मूढो महिलामावे १८०-११ गई बहलं च तमं ७३-२१ ललियवयणत्यसारं ३४-२६ मेत्तीपमोयकारुण्ण २१८-११ | राईममणविउला ७६-१९ लहइ सुकुलम्मि जम्म २.२६ मेरु व गिप्पयंपं २७०-१३ राग मिदंसिऊण य २८१-९ लहुयत्तणस्स मूलं ४९-२७ मेसविसदीहखंघो १३०.८ रागण तुम जाओ २८१-१२ लहत्यदाय धुत्तो २३२-१ मोचूण खीररुक्खे १०४-२३ / गगो एत्य णिबद्धो २८१-८ लंडणलंछियवच्छयलाए १२८-११ मोचूण चूयसिहरं ११३-१ रामेति विरूवं पि हु लंबियकच्छललत १५१-२१ मोत्तूण ताय अम्हे २६६-३ गया होइ सततो २३३-१४ लाडा कण्णाडा विय १५०-२० मोचूण पियंगुलयं ममग ३३.२७ रिउकुंजराण सीहो २१७-१५ / लायण्ममहागिरि १६८-२८ मोत्तूण विझदइयं १२१-२३ । रुद्दम्मि मवसमुद्दे तुलग्ग २.१२ लायम्गवयणसुहया ३-२६ मोत्तूण हरिहराई ३७-११ । रुहिरोगलंतदेहा १८६-८ लिंगम्मि इस्थिजोगो मोहस्स वि पहिवरखं १५७.२१ ८१-३० रूपण जो अगंगो दाणे १५-१३ सो चि एस लोए मोहंघयाररविणो ३४-२२ । स्वेण जो अगंगउ मोहंघेणं सुंदर २३५.१६ / लेप्पमइड व घडिओ ७२-२८ १०५-२२ | लेहायरियसहाओ मोहो कबविणासो ७२ -१९ | रूबेण पुणो पुरिसा २१-१५ २२८.३३ ४२-२३ य रे जीय जलजियचे २७४.२६ २५६-२५ यदि पश्चिविपश्चिनजातु १४५-७ रे जीव तुर्म मणिमो २७४-२३ लोगम्भि होति अण्णे यो धीमान् फुलनः क्षमी १०३-१७ | रे जीव तुमे दिवो १६२-२३ २७६-२९ लोमामिम्यचिचो २२१-३२ रे गाय तुम पि पुणे १८१-७ ठोमो विउझियव्यो ८१-२० इऊण इस्थिवेस १५८-२७ | रेरे सेलसि जड्या ३७-७ लोमसहारे जिन्मिंदियरस २०४-२५ रकमामि ति सयण्इं १४०-२३ | रेइइ इमस्स पियसहि १८२-१० | लोयकयउचिमंगो १८४-२९ रच्छाचउक्रतियचच्चरेसु ५८-३२ रेहइ किसुयगइण ५१-३१ | येयगुरूम ताणं २७७-२३ रामगोउर २४७.२२ | रेहंति पणे कासा १०३.१३ । लोयम्मि अत्यि जीओ रजसिरीमो मोगा १४६-३० रेहंति इंसमंडलिमुच्यदल १०३-१२ | लोयम्मि के वि सत्ता रजंति अत्यवते २५१-५ रेहाठाणयमावेहि १८५-१२, लोयम्मि दोणि लोया रजं बहुसो पतं १४१-३० रहिवरवरंगसोहा १६२-२१ ८४-१३ / लोयागपयास दूरंतर ३४-२३ रजामियमंगल १९-२२ यालोयपयासेण रमंतल्नेहसंसलं १५४ - १२ / रोदाशुद्धचित्तो ३७.१० लोहपरायचमणो त्वं सिणिद्धमउप १२९.१५ ! रोमंचकपिय सिणं १७२-१० | लोहमहागहगहिओ २२०-२६ रमसु जहिच्छ परपर २५३-२७ । इस्सो पउमसवण्णो १२९-३३ । लोहो करेर मेयं २२१-३३ २६५-२१ । स्वेण मनइ फुलं लोर पूयाहे येगम्मि केइ पुरिसा र ९७-२७ रोगी सीसे सुइद्धी ६४-२० ·२८०-२३ / यरपोमरायमरगय ८४-२२ / परपोमरायवयणा वाखाणंति कयत्था वलइ वलंतेण समं वचतेण य णावर बचामो कस्स घर वच्छच्छामोन्छइए बच्छत्यलं विराय २६४-२१ / वसुदेवधम्मिलाण पजई *119 लेहो न सरूवण ६४-२६ । वरपंउमसखसोत्थिय विजाहरीओ अम्हे २३४-२३ लोहो विचउविययो ४५-३ वरपोमरायगत्तं ९५-२१ | विजाहरीओ तुम्मे २३७.८ व वरपोमरायणिन्मल ९२.२४ | विजाहरो व्व रेहाइ २५१.२७ वइपरंपरमावो ४३-५ विजुक्खित्ताइद्धो ७-१४ वइरिगइंदपिहुलकुंभत्यल १२७.५ विजुघणयणियअग्गी १४३-१४ वरमणिवपलवारण ९७-३ विज्झइ राहा वि फुडं २७९-१९ वक्खिचकोषमाहिँ २२१-४ वररयणणिम्मियं २७५-१४ | विगयरइअंजलिउडो ४९.८ बग्घेण एस वसहो १८९-१ वरवरघडियपाय ९२-२८ | विण्णप्पसि देव फुड २०४-२३ वचसु सिद्धी रिद्धी १८३-२९ वरवेजयंतिमाला १९४-१० | विग्णयसि देव फुडं २०८-२ पच सुंदर वञ्चसु १७२-१६ वरवेजयंतिसोहं विण्णाणणाणपोरस १४५-१ ववह दुवे वि वह २३६-१७ वरहारमउडराह १९४-११ | विण्णाणरूवपोरुस १०६-१९ बञ्चतीय य कीय वि ८३-२८ १६३ -२४ / विग्णाणसत्तसारो २८०-२७ २०८.५ वसहमऊरो सिंहो १३०-३ वित्तीए संतुट्टा १९१-१० २३९-३२ । वसहिकहामहिलिदिय २२१-२४ वित्ययणियबगुरु १८-६ बन्छ चलिओ मि मरिउ २६४-१५ वसहे गउरवलामो २६९-३ वित्थयणियंबपुलिणे ४३-४ वसिङ चिरं कुलहरे वित्ययणियंत्रमंथण ९४-२६ १०६.२३ वसिय विसमावत्ते १८२-१६ ३४-१७ ४१-२६ / वित्यरियसयलतिहुयण वच्छम्हाण तुम चिय २८१-११ | विस्थिण्णमुषणकोट्टय ६०-२६ वच्छंतरेसु सउणे ८२-३० वहसि मुह चिय चावं २३९-९ वित्थिरणसिलाघाउन्छनंत ५४-१७ पंके जडे य जसे ५५-४ १५३-३ १६३-२७ विडुमपवालसरिसं २०८-१२ चंचेमि ति सयई १०४-२७ ५८-१९ । विद्धम्मि एइ र २७५-११ वंदामि बीयबुदि ४२-२६ २८३ -३९ | विदुहजणगिदिएमुं २२१-१० २८३.३४ / विन्ममकहच्छहासिरो १२९-१८ | दामि सबसिद्ध २४५-१६ पंदामि सव्वसिद्ध २८४-१ वियरंतग्रामिणीयण ११७-५ १८१-२ यणमहिसयमजंत वैदे चउदसपुच्ची २८३.३६ | वियलंतकुसुमबाहोह यणराइपरिगएण यंदे चोदसपुन्बी १६१-२० १०३-१ २८३-१३ पियलंतदेहसोहो वणसरइसमभमंत ६०.२१ वंदे सव्योहिजिणे २८३ -१० | वियलियकदिसुत्तयचलण २५-६ सणसाक्यस्स लीवं ४५.१ २४१-१५ यंसफुहंगो मइयंक ११८-३० वियसंतकुवल उप्पल ११४.२० यगसीहमुखदीहर ६०-२० वाणिजं मालाइत्तणं च २२-७ वियसंतकुवलयच्छ दपिएण पिपडियण यामदिसाए वामा वियसंतगयणवत्त १३१-२ १९१.१६ २१५-२१ पणिब महिलाहिं वियसंतरंकयमहो यामावचो जइ दाहिणम्मि १३१-४ १७.२२ ८३-२४ पति प्रेदमहिला ८३-२३ ७३-१७ | वियसियमणयकमलगिरि ९५-१५ पत्ये पाणे मचेसण ५४.२७ | वियरियतामरसमुही १-१२ बाबेस जो ममतो ८८-८ थासमय र जिवंता वियसियसपानिम २५४-१६ २७१.८ पम्मपनिधिसमो ४२.३३ पाहिमयपावकलिमल १६४-१९ ९०.१५ | वियमियमदवत्तमम यपामियोहामिय- विउलम्मि माटय? १३०-३३ । विदयरपणाहरणा १०१-१२ १६५.२० पदण्डनिम्मल ९४-२१ विनाविभागगुमाहियाइ ३२-१२ सिम्मिदिरणपस्थिय परदनीलमरगय १६५-२८ विना विमानं या ९३.२३ २३१-२० विमुइंगमाग वित्राहरपालामो २३१-३१ विगहनुगेन इमो परफलपरमाया विमाहा म एए परम्पराहो २५२-३० शिमगर पाटय पजसिलिंकापडिये यजिंदणीलमरगय पजिंदणीलमरगया घट्टे पायगुडे पदिया कि पुरिसा यारुणिसंगपमतो २७०.१९ / वासरेहागरिमो ·*118 रामेति विख्यं पि हु कुयलयमाला मुच्छामोहियजीया रयणविणिम्मियणेउर ९६-२३ मुद्धे पिजह से हिययं १७३.४ स्यपविणिम्मियसोद्दा १७१ -२९ / लक्खिजइ जेण सुई मुगिणा पुणो वि भणियं १९२-२२ । रयणसुवग्णकंठसिरि ८४-१२ | लक्सेह अग्गियम्म १९५-१७ मुत्तनलगलसलोहिय ३६-१७ रयणायरम्मि लीणा १२१-२४ लजोणमंतवयणा १८७-८ मुत्ताहलतारयरा अवरे ९५-१० रवितुरयगमणसंताव ३१-२२ / लद्धं जे लहियव्यं २४९-१५ मुद्दे ण जीवसि थिय १८५-१६ । रसणिदियम्मि सुद्धो लद्धं पि घिर होहिद २८१-२२ मुद्धोग मुणइ बैंक छेओ ५-२२ | रहसवलंतुव्येष्ठिर २५-२६ लटूण पुणो एवं १३९-२३ मुद्धो सि बच्छ बालो २६४-५ रहमुद्दामविसंतुल १८.२ लोविणाम चोरो २४८-३१ मुसुरति य अण्णे ३६-२८ रंधे उदरंधम्मि य २३-२९ / व्यतालमुद्धगेयं ९३-२५ मुहकुहरविणिग्गउरिगण ६८-२४ | राईए जं मुत्तं असणं २७१-६ ललिउण्णयणिम्मल २९-१३ मुहपोचिया य बीया १४१-५ | गईण सयधम्मो २०५-११ । ललिउव्वेलिरमत्ता २०१-२८ मूढो महिलामा १८०-११ | गई बहलं च तम ७३ -२१ ललियवयणत्यसारं ३४-२६ मेत्तीपमोयकारुण्णं २१८-११ | राईभमगविउला ७६-१९ रहइ सुकुलम्मि जम्म २.२६ मेरु ब्व निप्पयं २७०-१३ राग गिदंसिऊण य २८१-९ लहुयत्तणस्स मूलं १९-२७ मेसविसदीहखंघो १३०-८ रागेण तुम जाओ २८१-१२ / लहत्यदाएँ धुत्तो २३२-१ मोचूण खीररुक्खे १०४-२३ | रागो एत्य णिवद्धो २८१-८ लंगलंछियवच्छयलाए १२८-११ मोत्तूण चूयसिहरं ११३-१ २५१-३ लंबियकच्छललंत १७१-२१ मोत्तूण ताय अम्हे २६६-३ राया होइ सततो २३३-१४ लाडा काणाडा विय १५०.२० मोचूण पियंगुलयं भमरा ३३ -२७ / रिउकुंजयण सीहो २१७-१५ लायण्णमहागिरि १६८-२८ मोत्तूण विंझदइयं १२१-२३ । रुम्मि भवसमुदे दुलम्म २-१२ अयण्णवयणसुड्या ३-२६ मोत्तूण हरिहराई ३७-११ रुहिरोगलंतदेहा १८६.८ लिंगम्मि इत्थिजोगो मोहस्स वि पडिवक्वं १५७-२१ ८१-३० रूपण जो अणंगो दाणे १५-१३ सुद्धो चि एस लोए २२१-३३ मोहंधयाररविणो ३४-२२ स्वेण जो अणंगड मोहंधेणं सुंदर २३५-१६ । लेप्पमइड व घडिओ ७२-२८ मोहो कबविणासो १०५-२२ लेहायरियसहारे २१-१५ २२८.३३ / लोए प्याहे ४२-२३ रेजीय जलजियचे २७४.२६ / ग्रेगम्मि केइ पुरिसा २५६-२५ यदि पश्चिविपश्चिन जातु १४५-७ रे जीव तुमं मणिमो २७४-२३ लोगन्मि होति अण्णे यो धीमान कुलज. क्षमी १०३-१७ रे जीव सुमे दिट्टो २७६-२९ / लोमाभिभूयचित्तो रे णाय तुमं पि पुणे १८१-७ लोमो वि उन्झियव्यो १५८.२७ | रे रे खेलसि जइया लोमसहारे जिन्मिंदियरस २०४-२५ रक्खामि ति सयण्इं १४०-२३ रेहड इमस्स पियसहि १८२.१० ययउचिमंगो १८४-२९ रन्छाचउक्रतियचचरेसु ५८-३२ | रेहइ किंसुयगहण ५१-३१ सेयगुरूमं ताणं रच्यासहगोउर २४७-२२ | रेहति व कासा १०३-१३ लोपम्मि अस्थि जीओ रजसिरीओ मोगा १४६-३० रेहंति हंसमंडलिमुचाहल १०३-१२ | लोयम्मि के वि सचा रजति अत्यवते रेहाठाणयमावेहि स्जं बहुसो पत्रं १८५-१२ | स्प्रेयम्मि दोणि लोया १४१-३० रेहिवरवरंगसोहा ८४-१३ / लोयालोगपयास दूरंतर ३४-२३ रजाभिसेयमंगल २००.७ १९-२२ यालोयपयासेण रणतलोहरांखलं १५४ -१२ | येद्दाणुबद्धचित्तो ३७-१० | लोहपरापचमणो रतं सिणिद्धमउयं १२९-१५ | ऐमंचकपिय सिणं १७२-१०- लोहमहागगहिओ २२०-२६ रमसु जहिन्छ परवर २५३-२७ । इस्सो पउमसवण्णो १२९.३३ । लोहो बनेड़ मेयं २६५.२१ । सवेण णजइ कुलं ७२-१९ | स्वेण पुणो पुरिसा र पऊग इथिवेस २६२-२३ २२१-३२ ८१-२० २७७-२३ ९७-२७ १६२-२१ रोगी सीसे सुबुद्धी १६१-१८ ६४-२० ६४-१५ ·वाखाणंति कयत्या बग्घेण एस वसहो वह दुवे विवाह वचतेण य परवर वधामो करस घर पन्छ चलिओ मि भरि २६४-१७ वच्छच्छाओछदए बच्छत्यलं विरायह १८२-१६ । पसिय विसमावत पजसूई *119 बेहोल सरूवणं ६४-२६ । वरपउमसखसोत्थिय विजाहरीओ अम्हे २३४-२३ यही विचउवियप्पो घरपोमरायगत्तं ९५-२१ | विजाहरीगो तुम्मे २३७.८ च वरपोमरायणिम्मल ९२-२४ विजाहरो च्च रेहइ २५१-२७ बाइपरसरमायो २८०-२३ यरपोमरायमरगय विजुक्खिताइरो ८७-१४ वाइरिगइंदपिहुटकुंमत्थल ८४-२२ | घरपोमरायवयणा १२७-५ विजुषणपणियअग्गी ११३-१४ ८७-२१ वरमणिवगलवारण विज्झइ राहा वि फुडं २७९-१९ वक्सिचकोवमाणहिँ २२१-४ वररयगणिम्मियं २७५-१४ विणयरइअंजलिउडो वरवरघडियपाय ९२-२८ । विग्णपसि देव फुड २०४-२३ बदसु सिद्धी रिद्धी १८३-२९ वरवेजयंतिमाला १९४-१० विष्णप्पसि देव फुडं २०८-२ वम सुंदरि वासु १७२-१६ वरवेजयंतिसोहं विष्णाणणाणपोरुस २३६-१७ घरहारमउडराह १९४-११ विण्णाणरूवपोरुस १०६-१९ वतीय यकीय वि ८३-२८ बलइ वलंतेण सम १६३.२४ विण्णाणसत्तसारो २८०-२७ २०८-५ पसहमऊरो सिंहो १३०-३ वित्तीए संतुट्ठा १९१-१० २३९-३२ वसहिकहामहिलिदिय २२१-२४ | वित्थयणियबगुरु १८-६ वसहे गउरवलामो २६९-३ | वित्थयणियमपुलिणे ४३-४ यसिउ चिरं कुलहरे १-१ ९४-२६ वित्ययणियंत्रमथण १०६-२३ ४१-२६ वित्यस्यिरायलतिहुयण ३४-१७ दच्छम्हाण तुर्ग चिय वसुदेवधम्मिलाणं २६४-२१ ६०.२६ २८१-११ | विस्थिपणमुवणकोट्टय वन्तरेसु सउणे वित्यिणसिलाघाउच्छलत ५४-१७ ८२-३० यहसि मुह चिय चावं २३९-९ के जड़े य जड्डे निडुमपवालसरिस १६३ -२७ पंचेमि चिरायण्हं २०८-१२ १०४-२७ ५८-१९ | विम्मि एइ रतं ४२-२६ २८३ -३९ विउहजणणिदिएK २७५ -११ | वंदामि मीयबुदि २८३-३४ / विम्भमवहन्छहसिरो २२१-१० पदिया कि पुरिमा २४५-१६ धंदामि सव्यसिद्धे २८४.१ वियरंतकामिणीयण १८१-२ २८३.३६ वियलंतकुसुममाहोह घणमहिमयेयमजत वंदे पोइपुल्ली २८३.१३ | वियलंतदेहसोहो १०३-१ १६१-२० यसरइसममममंत २८३ -१० | वियलियकडिमुत्तयचलण २५-६ ४५-१ रियसंतकुवलउम्पल ११८-३० यणसावपरसली २२-७ ११४-२० विपसंतत्वलयम् वाणिजं मालाइत्तणं च ६०.२० १३१-२ पणिरण पिपरियाण ११५-२१ वियसंतगयणाचे वियसंतांक्य महो चामावदो बह दाहिणम्मि १३१-४ १७.२२ ८३-२४ ७३.१७ | पियमियकायकममिरि ९५.१५ ४४.२७ पिपसियतामरसमुही हामु नो मम ८८-८ रियमिपसपनिम यासमय नियंता २५४.१६ २७१.८ सामहारिनिरामो ९०-१५ | वियमिपमुवावर्गमे ४२.३३ १३०.३३ वियपरपनाहामा विनाम्नि मालय यापिंहानिय- पनिटमिम्मल ९४.२१ पिबारिमालगुगहिवार ३२.१२ | हिमिदिपापिय परांजीटमगर रिमा निम्नानं या २३१-२० चिमुरंगमाहा ९३-२३ २३४.३१ विदेगेन मी २५२.३०मिमा पाट्य विमा म एए पामारहो वजमिलिंकापडिये वबिंदगीलमरगय यबिंदणीलमरगय- घट्ट पायंगुहे १२९-१८ वदामि सध्यसिद्ध ६०-१९ । वैदे चउदसपुवी पणराइपरिगएणं ६०.२१ / वंदे सय्योरिजिणे २४१-१५ । यसकुडंगो मयंक पगसीह मन्दीहर १९१-१६ । घामदिसाए यामा पग्गिज महिलाहिं पति पदमहिला या पाणे मचेसण १.१२ ८३-२३ याणिसंगमसो २७०.१९ / यासरेहासरिमो १६४-१९/ वाहिमयावहालिमल १०४.१२ १६५-२० १६९-२० मिहान्यो ·1120 २४५-३३ सद्दद्दल्याणयणं ९८-३२ २६०-१ ३८-२१ २४१-१७ कुवलयमाला विसममुयंगमडका २०९.२८ । सचित्ते संवद्धो २२३-१ समुहमइसुंदरो चिय ५-२६ विसमसयत्तीसंता ४१-२४ सचिय संजमकिरिया ४२-२५ सम्मं मावो सम्म २१७-३० विसयासामोहिय ४२-२१ सय रहिं वचइ १५८-३३ सयणा समंतु मन्य २७१-३० विहएण हओ विहओ . १८९.५ सजगसरलसमागम ५६-१५ | सयणासणवत्थं वा २३१-११ बिहडेतो संगमाई १९८-१२ । सन्झायसलिलणिवई २७८-२६ सयेण परिभ्याओ विहयगइणामकम्म २४२-५ सत्त गया तिम्णि थिया १५३-१५ सयवत्तपत्तणिरिखत ११८-३१ विहरति जे मुगिंदा २७७-१६ । सत्तीए कुणइ कव्वं २३३-१५ सयलकलागमणिलया ३-२३ विहसिजइ लोएणं २२१-१२ । सत्तूण जो जसहरो सयलजण कम्मसक्ती ६०.२७ . वीणामुइंगहत्या ९३-१८ | सत्तण होइ रज २३४-३० सयल जणकामणि ११८-२३ वीवाहं वच्छाए कारतो ४७-२९ सत्थजलाणं चुको १९.३० । सयलजयजंतुजम्मण ७८.३१ वीसइवरिसो चुक्को सत्तरि २०-१६ सत्संगतमार्येषु २५५-२७ सयलजयजीववित्थर वीसमिऊण णिवण्णा २२२-२७ । सयलणिरुद्धदिसिवहो ५२-२९ वीस पंच य सिद्धा २७२-२८ सद्दरसरूवगंधे २७२-१९ । सयलपुरिसत्यहीणो १२०-१३ वुण्णमयलीवलोयण ७८-२८ सव्वखेत्तकालामायेहि ९७-२९ सयल ममिऊण इम वेज्जा करति किरियं २४०-२५ सङ्कलसीहरिच्छा २०६-७ वेमाणिया य दुविहा सरकोंतसमागममीसणए सन्मावपडीसेहो २२०-१५ । सरखयमेत्तगाम वेयडदाहिणणं गंगा सन्मावपडीसेहो आया २२०-१६ सरणं मह अरहंता २७२-११ वेयविहाणविउचो ३७-१२ समणे सुयगे सुमणे २७९-७ सरणागयाण रक्खा वेयमुईसु विरुद्धो २०४-३३ वेरग पुण णिययं समणो साहू तह मच्छ १८३-३१ । सरदहतलायसोसण २१८-१८ सममित्तसत्तु २१५-१२ सरदिनं सुइविरसं १८४-११ वेरुलियपउमराय ८१-२१ समयम्मि समयजुत्तो १९३-२० सरलो पियवओ दविखण्णो ७-१ वेलं उपइओ चिय ५१-२३ समवसरणम्मि पत्तो ४३-१३ । सरलो महुरो पियंवो बेलहलललियबाहू २३२-११ वेहव्यदूमियाए दूसह सम्मत्तगुत्तिजुत्तो २७३ -१० २३६.१० ४१ २२ वेस्स पिसिणेहेण वि सम्मत्तजाणवत २०७.७ सरसतामरसई जे जत्यि २५१-२ सम्मत्तणाणदंसण वोलीणलोयमग्गा २१७ २९ सरसत्तिसेल्लसव्वल ४०-५ ११७-२३ सम्मत्तणाणदसण २१८-१३ | सरियाजलतरलच्छं ३१-१८ सम्मत्तणाणदसण २३२-५ सरिसाण य सम्मत्त सकजवणसबरबब्बर ४०.२४ सम्मत्तणाणपीरिय १३८.३१ / सर्वमंगलमागल्यं सखलियआसप्पसर सम्मत्तपिच्छयमणो १९३ -२२ / सललियमिउमइवए सगकाले वोलीणे २८३.६ समत्तबद्धमूला ४२.८ सललियवणकि किराया २८-११ सग्गम्मि वि मुरमवणे २०८-१६ सम्मत्चम्मि उलेख १०१-१ सवर्णिदियम्मि लोला २२९-१ संग्ग गएणणरवर २५४-२० सम्मत्तलं मगस्य सचं चिय पुण्णागो सव्यकलागमकुसलो १८१.६ सम्मत्संजमाई २७३-५ सव्वकलागमणिलओ- सधं जिणाण वयण २७०-६ सम्मत्तसाररहिए २१९-२ सवकलापत्त? एक्को २२-१७ सच्चपि तेण सर्च २२०-१९ सम्मत्तस्स पसंसा २८०.२६ सव्वकलापत्तटे माणी १५३-९ सञ्चं हरति हियय २५३-३१ सम्मचं अमयसम २१६-२९ सव्यपहागुणजुत्ता ४-१३ सच हरति हिययं २५३-३२ सम्मत्तं उदृगई २१६-२८ सव्वगओ अइ जीवो २०३-२७ सच हीरइ हियय २५३-२९ सम्मत्तं जयसारो २१६-३० सञ्चगओ इह अपा सच्च होज कुमारो २०३-३१ २६-१३ सम्मत्तं गाण तको २०३-२९ सचिचे मिक्खेवो २२३-२ सम्मत्तं समेगसम २१६-२७ / सम्वजगणिदियाणं २८०.२४ २६१-१३ सरलो सुहओ दाया ३१-२७ ४२-२० १२३-२६ १५.८ सव्वगओ जइ अमा ·पजसूई *121 सवजयजीवबंधव संशावहूऍ गजइ ८२-१३ | साणो दाहिणपासे १८४-१ सम्बजयजीवबंधय २३० -२९ । संणिहियजिणवारदा ३-३० सा ते भवतु सुप्रीता १५२-८ सम्बजियसोक्खजगओ ३३-२ संती कुंथू य अरो २८४.३ साधुकिरियासु कासु वि २७० -११ सवण्णुवयणवित्थर २०७-२९ / संतुट्टा सुविणीया २३१-६ सामच्छायं मयं १५८-१६ सव्वत्थोयं काले दस ३८-२३ / संतोसिज जलो १३४-३ सामण्णं चरिऊगं ५-१८ सव्वं इम अणिच्च २२७-१९ संपइ तं कत्थ गयं ३८-१६ सामलवच्छत्थल २५८.१४ सन्वंगलक्खगह २०८-१३ | संपइ बालवगए २५५-१ सामाइयं चउत्थं २२२-११ सम्वं च इमं दुक्खं २१९-१३ / संपुष्णदोहला सा १७-१४ सामिम्मि जो ममत्तो २७१-११ सव्यं च तस्स कहियं २६९-१४ । संबुझह किं ण घुज्झह सायारगहियणियमो १३७-७ सन् जयं अणिच २२८-१७ | संबुझाइ किंण युज्यह ४.२७ - सारसरडियं सम्बत्थ १८४-५ सुव्वं मो हरह मणं २५३-३० सममपलाणवणमझ ७३-५ सारसि मरसि सरंती १८१-१७ सव्वं सरिये जम्म १९४-८ संभमविलासमोसे २४९-२७ सारीरबलुम्मत्ता २१३-३३ सवाई पि इमाई २२८-२१ । संभिपणे सो पेच्छद २०२-२० सारीरे वि हु दुक्खे २३०-१० सब्याण आसि मित्तं २०२-८ संगाणेसु परियणं ४३-३० सारो जइ णीसंगो २०४-१३ सव्वाण पि पसंसा २७० -१५ / संलेहणाएँ जीविय २२३-३ सालंकारा सुहया ललिय ४-१८ सच्चे जाणति गई २५१-८ संवच्छरमेत्तेणं १०४-४ सालिषणउच्छुकलिए ७२-३४ सव्वे णाडयजोगा कहा २२.८ संबच्छरमत्तण जइ १०८-१९ | सावत्यीणरवइयो २५०-१६ सयो जीवादारो २०६-९ संवच्छरमेतेणं जा १०८-३० | सा वलइ खलइ वेवइ २३६.१ ससमयपरसमयाणं ३४-१२ | संवेगलद्धबुद्धी ४९-१० सा सिवपुरि ति भणिया २८०-१४ समसंचरमहिस ४०-४ संवेलिऊग वत्थं १५४-२१ | साहम्मिोत्ति काउं गिद्धो १११.३० ससियरपंडरदेहा कोसिय संवेल्लियग्महत्यो १५४-१५ | सासु मह सम्भावं २६६-३६ ससिसूरबजचकंकुरो १२९-१६ । संसारगहिरसायर ९५-२५ | साहति मज्झ गुरुगो ३८-१२ सहरिसणरवइचिर संसारणगरकयवर ३८-२८ साहति साहुणो मे ३८-१३ सहर थिय खरफरुसो ६८-१३ | संसारदुक्खतत्रिए साहासु पसाहाय २४९-९ सहस चिय धरणियले ९६-२९ । संसारदुक्खतविए २१८-१४ साहीणदइयसंगम २५-२४ सहसुद्धाइयरहबर ९६-२१ । संसारभावमुणिणो ३४-१४ | साहीणपिययमाणं ५१-३२ सहिदसणेहि दियह १४७.३३ । संसारमहाकतारकेसरी ३२-२८ | साहूण णमोकार २७९-१ सहि सञ्च चिय सूरो २६-११ | संसारमहाजलहिं २३०-९ २७९-८ सहि संपइ मज्झ घरं ८३-१२ संसारम्मि अणते ३०-१३ ] साहूण णमोकारो २७९-९ राहि होज फुड णारायणो त्ति २६-३ संसारम्मि अणते २२८-७ २७९-१० संकाखाविइगिच्छा २१८-२३ संसारम्मि असारे ६४.८ सा हेमतारभिण्णा १९७-३३ संकोडियरचकरो २६०-५ संसारम्भि कडिचे १९३-८ साताण वि धम्म संकोडियंगमंगो २५४-३२ संसारसायरम्मि १४६ - १९ साहेति ने विधम्म २७७-१८ २२-२ संसाराडइमज्ज्ञ सिन्झति जे वि संपद २७७.२७ संघाइएस जइ तिण्णिसु २४-७ संसारे दूरपोर जलहिजलसमे ४४-९ २७८-६ सिद्धाण णमोकार ८३-१७ संसारो अइमीमो १३९-२७ | सिद्धाण णमोकारो २७७-२६ १९३-१४ संसारो कह व थिरो २३०-२८ | सिद्धाण णमोकारो २७८-४ संजमदंसणजोयं सा चंदवायवीई १९३-१६ २१०-११ २७८-५ सिद्धाण णमोकारो संजोयविणमोग ४१-२ सागरिय कसा तं गयि १६-२७ | सिसाणायरियाणं २७२-३३ संझाएँ समासत्तं रत्तं ४१-३० ४२.११ १५-२८ | साणकोणतोडग सिद्धिपुरिसाहयाणं साहूण णमोकारो साहूण णमोकारो संखं जोगो वारिसगुणा संचारियाएँ अण्णा संजमकच्छ अह कु.मा.16

·4124
होइ भए सव्यफल
होइ ण होइ व रज
होइ धुर च बहेडो
होइ परिहाससीलो
होइ पिया पुण दासो
होइ सिरी रत्तच्छे
होइ सुरूवे पम्म
कुवलयमाला
२६९ २ । होउण अम्ह ण हुय २१२-१३ / होज इमस्स पणइणी १६३ -३२
२६८ ३१ / होउण इरिथमावो
२२७ २९ होज हरेण समाणो २६ ९
१५३ १७ होऊण को वि माया २२७ २८ होमु दढव्वरचित्त २११-१८
२२०-२८ होउण चिर वीडो ८१ १३ | हो होति आ ओण-न-मा २६८ २९
३० २४ ] होऊण रलिय-कुडल ८१-१२ ) होतजियगाहसगम
८३ १५
१३१ १३ । होउण होइ कस्स वि ५० २४ होति इमे अ-इ-कच २६८२७
२३२ ३३ / होज अणगो जइ पहरा होति सुयण त्रिय पर

·NOTES Page 1-lines 2-18) To begin with Rabha, the first Tirthakara is saluted Then is saluted Mahavira with special reference to the attempts made by god Samgama to disturb his meditation For more details about Samgama, see the Malawa cariya of Gunacandra (Surat 1929), Prastāva VII, pp 226 ff The Jambucanya of Gunapala (e 1lth century of the Vikrama era) is influenced by the Kuvalay anıla, and it refers to the episode of Samgama in the opening Mangala (Bombay 1959) Lastly, Tirtha or Dharma is saluted Page 2-es 5) Compare Uttarudhyayana III 7-FATI I VENTE rugoat #915 83 iaitan TiftThat grafit HUFA4 118) Thinking that it is a Giti, I tried to adjust some vowel values As Prof H D VILANKAR points out to me, it is a Girka with its 3rd and 7th caturmatras having in fact five matras So we may read ससारए, पावहि जम्मय and गुण्णएहि 20) The reference to Kamasastrakara has perhaps no specific work in view 22) 276 a kind of silver necklace 27) Note 3 T 28) The verse has an Apabhra musa ring, its structure is that of a tifa 12418/12+18 But with a little adjustment, अत्यो, अणत्यओ विरसओ, सोरखओ and पयत्तएण it will be a <ifat like that in line 8 above 29) Some deities (ET ?) and teachers (fact, Fur) are mentioned here Page 3 ---Innes 8) This term 1979 is used in quite a wider sense than the one connoted by 67827 Obviously, the study of a work like tins comes under 761 16) This verse is included in the वज्जालग्ग, 748, with the various readings दोस चिय पससह (which agrees with that of p) and उवही 18) Here are referred to पालित्तय पादलिप्त सालाहण सातवाहन, popularly known as हाल, and छप्पण्णय, the ex ict Sanskrit equivalent of which is far from definitc 1920) These two lines supply some details about mafia whom an appears to put as a contemporary of Hala Some words in the first lme are to be construed both with affarget and ETT He is the author of the , which is compared with TT, and some words with double meaning are to be suitably construcd with both | The original सरगवई is lost, but we possess a Prakrit digest तरगतोला or ससित्त-तरगवई- Par by a pupil (Jasa by name) of Nemicandra (eitafafaat URAHIATS), Surat 1944 urleca and his 7679€ have enjoyed great reputation, and are referred to by various authors It is already referred to in the rate for mentioning its author at TT (Sutra 130) Jinabhadra in his विशणावश्यकभाष्य mentions तरगबई thus मह वा निद्विवसा वासवदत्तातरगवइयाइ । तह निसगवसओ मारपखवास ति ॥ १५०८॥ The तरगवई is likewise referred to in the निशीयचूर्णी of जिनदास (c 598 Saka 676 AD) In his countrif, te refers to create thus c7 MIETITT HIT TRRIATauffage दिगसु जनकिारयादान सामगसु तरगवइगाइमु धगत्यकामसहिताओ नहाओ नहिजति । 79 (c luth Centuty A D) speaks about तरङ्गवती thus m has तिलकमञ्जरी (Bombay 1903)-प्रसनगम्भीरपथा रथाङ्ग- मिथुनाश्रया । पुण्या पुनाति गङ्गेव गा तरङ्गयती कथा !f, some of the phrases remind us of the description by उद्योतन लक्ष्मणराणि (c'1:42 AD) in his सुपासनाहचरिय says -का न जणो हरिसिन्नइ तरगवर्दवइयर सुणऊण । इयरे पबर्धामधु वि पाविया जीए महुरत्त ॥ Further Candraprabha in hs Vasupay.acarra says thus मग ब्य तगवई तहि कहाँ निम्मिया पवित्तपया । ते सिद्धसवियपए पालित्तयमूरिणो वदे ॥९॥ Inen the प्रभावकचरित of प्रभाचन्द्र quotes an old gathu सीस कह वि न फुट जमस्म पालित्तय हरतस्स । जस्स मुहनिज्झ- राजो तरगलोला नई बूढा ।। For the traditional biography of पादलित, the प्रभावक्चरित्र of प्रभाचन्द्र and tatia of TTT may be consulted See also WINTERMITZ HIL. II, p 522 21) Butter वोविकल्ले, full of dance, for चोरिवल्ले Or are we to read aff? Note the reference to gfon Bina also confirms that Hata's selection was based on the poetry of village folk A poet Halika is quoted in Hila's Kola (No 116) 22) This Imne has to go with the previous one because of the pronoun FT The sequence (artra, T and Ezquerat) may suggest tha! this might be a reference 10 the ole of grou, but further Equais specifically nicntioned below in line 25 23) Here are referred to Gugadhya and his Vaddah ahal - Brhathathu) For details about them see M Winterniz HIL III, 1922 (German), pp 312 2U, A B KET A Huse of Sanskrit Lie 1928, pp 266 81, and A N UPADHYE, Paldací Language and Literature, ABO RI Vol XXI, parts I-II, Poona 1940 According Ijuda (Asada), the commentator on the सरस्वतीपशामरण of भोज, the Partici quotation gnen by हमचन्द्र in his Prakrit grammar (ir 3.6), 974 etc, is the offeet of the CTY This information is interesting though it cannot be Yerified in the absence of the original Brhailatha ta Puſáci (Arcatafaur III 1, pp 228-30, Bombay ·*126 KUVALAYAMÁLA 1945) 24) Here HT and 74147 of ale and art are remembered, see M WINTERNITZ HIL, I 25) The term que occurs thrice in this work, here, in line 18 above and at p 177, lene 2 On this topic see my detailed paper 'Chhappannaya-guhão' in the Journal of the Oriental Institute, Baroda, Vol XI, No 4, PP 385-402 26) Here Bina and his Kadambari are mentioned 27) Here is a reference to Vimala, the author of 1977 (Bhavanagar 1914, Varanası 1962) which is fart, and his 71ga language is called sa rasa lile nectar The metrical forms from it are analysed by Di C SHARMA in his paper on the metres of the Rūmakāvyas published in the University of Rajasthan Studies (Sanskrit and Hindi), July 1967 28) Here is a reference to the royal saint Devagupta, from the family of Guplas, possibly he is the same as the one mentioned at p 282, Iine &, and styled Mahākavi, possibly the author of 'Supurisacariya', not discovered so far 29) In this verse J reads afcafea and P reads ftae Earlier scholars had no reading fafan before them, so this was taken to be a reference to the fear of fact I would not call this impossible, because either way the verse presents some difficulties of interpretation But), the older Ms , clearly gives the reading fairy which cannot be ignored The repetition of the term can presents great difficulty, and the translation of this verse given by the late lamented Pt PREMI (HTETETT BR EFTTH, 2nd ed, Bombay 1956, pp 113-14) and followed by some others (Pt A M BHOJAK, TAHargftaefo Ahmedabad 1961, SEGUET, 46) is sufficiently elusive, if not defective I had discussed this verse with P: PREMIJI, and in the light of an authentic reading of a genuinely old Ms, he was in a mood to reconsider his earlier interpretation I would present the rendering of the constituted text thus 'I greet respectfully Hartvarsa, though indeed (well-) respected (Trunfa ero), who is loved by thousands of wise men, who is the first author of the ganefa and who is in fact of spotless expression' Some of my friends who have discussed this verse lately with me have to suggest some improvement in readings also They say that पिह-पृथु great, or reading पहु(-प्रभु) for पिहु might be an adjective of हरिवर्प The second alernative involves the change of the avatlable reading in the Gujarati Translation of eft oft afar - afrage is taken as the name of an author 30) Here is a reference to a 4472, सुलोचना by name The verse itself does not mention the name of the author, but has a pronoun FV which, usually should go with the author mentioned in the earlier verse In that case हरिवर्ष will have to be taken as the author of Stat(**), which so far, has not come to light Jimasena completed his Harn am sa in 783 AD and he says therein thus Ferie FOT SET धारिणी । क्या न वणिता केन वनितव सुलोचना ।। 1 33 Further Dhavala, in his great (circa 10th century AD) composed in the अपभ्रश dialect specifically refers to the सुलोयणु of महासेन thus मुणि महसेणु सुलोयगु जण पउमचरिउ मुणिरविमेणण । जिणसेणण हरिवसु पवित्तु जडिलमणिणा वरगचरित्तु ॥ (HRALAL Catalogue of Sk and Pk Mss in CP and Berar, p 764) Whether both squat and 97. are referring to the same work is not beyond doubt We should wait for more facts in this context 31) Here are referred to T1537 a royal saint, and his aitarefa Among the tea afera texts, so far listed, this seems to be the earliest (P L VAIDYA afts, Karanja 1931, Intro pp 24 f) As noted by Dr VAIDYA 071967 (earher than 1308 AD), the author of the center fra in Sanskrit, also refers to TTT l'age 4-lines 1) Here are referred to the agafta (which styles itself as qime) and quafca of Efsa( -f), ie, of, and facut respectively for details about them, see the af Bombay 1938 and quefa (< 776 AD), 1-3, Bombay 1928, both published in the H7 F 1 TYRFI Nos 40 and 29 31 A Hindi translation of the former has appeared from Varanası, and a new ed of the latter, 12, along with Hindi translation is published iately by the भारतीय ज्ञानपीठ, Varanasi 1958 59_2) मरमिया कहा - समरमितार्का कया) is only a synonym of समराइचकहा On this equation ses es my paper in the Proc and Trans of the ATOC, XIII, PP 3812, Nagpur1946 and with revision, Bharatiya Vidja, VII, PP 23-4, Bombay-1947 Its author is Haribhadra whose favourite as is the term foren duly mentioned here by phone Stuh calls him a ne from whom he had studied a numb r of FIFAS Reader समय or स्वमत शत (or F9T)TETT 3) Is it that the author has in mod some poets who have for their 25 terms like अभिमान पराक्रम and साहम? 5) of the five qघाs enumerated the first two appear 10 be types of 47, and the next two, perhaps the last also, possibly refer to the mode of narration or narrating The #Het is a mixed type which inherits the characteristics of all these, it is ·*127 NOTES 1 this type that is adopted for the TT by the author (see lines 13 4) Gunapāla follows this in his qaftu, p 2 For more details about the classification of Furs in carly Prakrit writers, see my notes on the Lilavai, pp 327 28 (Bombay 1949) Hemacandra notes a pretty large number of types of कयाs-उपाख्यान, आस्यान, निदर्शन, प्रवह्निका मन्यल्लिका (of two types), मणिजुल्या, परिकया, खण्डकथा, सकलपथा, उपकथा and बृहत्कथा He defines खण्डकया and सकलकथा (which he has common with our author) thus-मध्यादुपान्ततो वा ग्रन्थान्तरप्रसिद्धमितिवृत्त यस्या वय॑ते सा 'इदुमती' आदिवत् खण्डकया । समरतफ्लान्तेतिवृत्तवर्णना 'समरादित्य' आदिवत् सक्लकथा काव्यानुगासन Bombay 1938, PP 4635_Haribhadra, however, describes luis 74215977ET as yra gera primarily means 'sweet' and 'coaxing conversation, FETE-741, an amusing story, the last type is 07-79 7) Hare onwards, in thc Dext six lines or so, the author is explaining the stylistic, poctical, metrical and linguistic composents that go to constitute his present composition, the TTT, which is a natin F14 may refer to the 277 of that name, je, metaphor, or may indicate the dramatic form of the narration The marginal correction J for 30mia (which again occurs in line 10 below) 15 justified 'zrastafa is a very important metre lt scems to be very commonly employed by the bards and the name उल्लालक was given to it by them (ct हेमचन्द्र P 43, line 19) [छ दोनुशासन VII 3 1] Two main varietics of this metre are again given by and the author of fagau They are BIH and 4 The former contains 27 and the latter 28 Matrās un each of the two lines In both, the Yatı appears after the 15th Matra, so that the line is practically divided into two parts, one consisting of 15 Mātras occurring before the Yatt or the caesura and the other containing 12 or 13 Matras according as it is कुडकुम or कर्पूर Both छन्द कोश [of रत्नशेखर] and HET À treat this as a well-known metre' (H DVELANKAR Apabhramsa Metres, Journal of the University of Bombay, II, 11, pp 36, Nov 1933) Fast is a group of five or more verses upto fourteen which grammatically constitute a unit (FOTE, VIII 12) 8) TPAT 30 (12-18) and 27 (12+15) Mātrās in each line, facet (in four lines, 28 Matrās, 6, 4x5 and Guru, in each, the first and the last of the 5 Caturmatras must either be a HOT or contain all short letters, and silfe (30 Matrās -- 4X7, 2, Yatı after 12, in cach of the two lines) T2, 4*4 and feruese refer to groups of two, four and three verses, sometime of a special pattern 9) 4454 has four lines, each having 32 Matras (4x8) There are no special restrictions, but in practice the even Caturmätras show generally the जगण (छन्द कोश of रत्नशेखर, 30) According to the वृत्तजातिसमुच्चय, IV 46, दण्डक has four 975s, each containing six short letters at the beginning followed by the same number of ATCE 4 has four lines, each having 12 Matras (T, 7, and short and long see qafan4, IV 58, ed II D VELANKAR) Qiza has four lines each having four TTS qat is to be distinguished from afar The former is governed by the number of syllables, their quantity and their fized order of their position in a line, the latter, however, is regulated by the number of syllabic Instants or TTTS According to the infan4, IV 22, 777 has four lines, cach having 20 Mātrās, 4 youts and two long Matrás According to tz ( EITO IV 74), each line has 21 Måtras (6, 1, 2, 1, 4, 2, Guru, 3)' Metres like tape etc are called atst with a little variation 10) 191927 may refer to a metre or art of the name Htet or AreT&T*, or it might indicate the शब्दालकार called सदृष्टयमक (काव्यादर्श III 52) or what JACOBI has called शृङ्खलायमर II) The entire work is composed in Prākta bhāsā The Varnaka or the prototypical descriptions as Current in महाराष्ट्रदेश (महाराष्ट्रदेशी (य) वर्णक निबद्धा) arc employed In the Ardhamāgadhi canon, It is scen that the descriptions of the Town, of the King, of the Queen etc are of a fixed pattern, and when they are not fully given, we get the phrascht quoti? The texts like the audienst clearly show that the descriptions are in a heavy style and stand in a way detached from the text That can be experienced even in this work The author describes certain situations because he is out to present a description It is not unlikely that the poets werc rcquired to master such pattern descriptions which varied possibly from place to place Uddyotana is employing patterndescriptions which were in vogue in EURO Lately some collections of such settled descrip- 11ons have been published It is true that they belong to the post-Apabhrama period of Indian literature, but they presume carlier traditional patterns on the same line Tnc avi7474 edited by Dr B I SANDESARA (aria T, X, Baroda 1956) contains pattern description of the town (p 2), elephant (24), serpent (26), occan (27) cic which are in flucnt Sanskrit That only shows that these descriptions were common in Sanskrit, Prakrit and Apabhramsa In this connection, जगण ·*128 KUVALAYAMALA Varnaratikara ed by Dr S K CHATTERJI (Asiatic Society, Calcutta 1940) may also be seen A learned poen like the TV19Et was alic ?d; written by that time, under the Vakatakas even some kings contributed to Prakrit poltry, and it is undur these quspices that the arif styl was thriving So it should b presumed that FITCRTI ad its patterns of description which hati is adopting here Dr A MASTER has taken this phrase to refer to the script The script of the onginal Ms ss named Maratthaya desi lannaja, in all probability that to which the name Magari was afterwards given' As it is seen, there no reference to script here, nor would the context justify his interpretation In the classification of pet gren above, the author would put his work, namely, the FETT under 1979, but because some other elements, as noted below, are introduced in it, it has become a 7101741 In this #196 FUT are introduced an 57 and ETUATE 12) Though the work is composed in Prakrit just out of curiosity there are introduced Sanskrit passages by way of quotations or in the nouth of other characters (971), some aumes TV is used, and in some places VTTÝ 3797 as presented My friend Dr H L Jal sces here a vealed reference to the लीटावई ol कोहल in which तापसजन and मायवाह are introduced and which is composed in #EZETHET! It is an ingenious suggestion my only difficulty is that there IS no content for the author 10 refer 10 any work or author which he has done and I bebeve, finusbed in the earlier section 15) This classification is more or less in the manner of Haribhadra in bis UT which d fines them in dotasls In this classification, 1979 Is a TRT, but it has become rr in wow of the details about 1h and of introduced here 17) AYAT oficrs even life when asked for then why not give at least the fear a nice appeal indeed! 21) Artfrit etc are the tactical stages of imparting the $479 rather than the types of a la aufruit 797 the mind of the nearer is to bu fir t capurated by narrating something pleasant or catering, in the second faifon the mind of the reader wluch has already come under the teachers stip is now to be distracted or dislodged from its attachment or addiction, in the thed, Firant in the mind of the heart is made recepine for religious ideas, and in the last faastat the mid dulclops positie Uitachment or renunciation 23) According to the tradition recorded in the FTH IYA was the discipk vi urate and all the fecurity of the present ume are his spiritual dextidens uthur Gunudhards buing without any descendents Many of the canonical passages shun thut 4+ is addressing them to 977 The present context puts that surse (line 24) in thu nuuth of 797 but I halt nut buen able to spot it in any canonical text and Pt MALALANIA also wants to me to the sanu effect li is not unlikely therefore that out to him sell has compused this 1473€ haus on mind 11c contents of the tears in which we have a simular context Aduld discussi this ti piu is also found in the manifestar tarafea (Chapter IIH 199 f The phrase syntafot offerte occurs in the frafra net no 21125) Here possibly the author has in the bagtaphy of Kapula (sce JACOB SBE 45, pp 31-32, foot note) who is said to have addresscu 1ht Ligth Lecture of the Urlara 1a) and He sang the first stanza of this lecture by which some fobb rs Hare converted and he continued to sing ripeating his stanza after cach following crse (as dkruti) till at 125 all iht robbers were converted After hapıls altained umscanni, the count is explained thus by A michandra in his commentary on the JFT1947 (47 STATYTBumtuy 1937 p 125) इशाय रायगिहस्य गमररम अतरा अहारम जायणाए आयोए बमपामोरया कामासा नाम परचारमया बन्छति । नाणण जाणिय-जहा त सक्रियस्सति । तओ पहिला मरता य त पएम । साहिएण य ईटा को दिएइ ति । आसनोमा नाया जहा-समणगो ति अम्हे परिभाविज *11*371 Tote 797979932 ati az a10-12 goot fa 1 me 47 - HAVIS f 1 tt भणार-बापता थि । ताह ताण पच विचारमयाणि तार नि । सो वि गायद वग--'अधुदे' इत्यादि । एव सम्वप सिटोगतो धूवग गायः अधुने चाहिं । तपक पदमाग मा दे दीए एव बाव पर वि सपा सबुसा पवइय fer i stufata at i Oi Coulse possibly with €179 ansucm in View 370177 has composed a fine corient to sixiraię tbe ſi urfold act of the 944) The author calls this verse both vi and TT The second part has 28 Malias (13/1), but tht counting of the first part may vary from 28 10 32 Hurtification ssh any recuracd tyre presu is some difficulty The expression मन्महरिन बग्न occurs in the भूगड 1211 Page -res 11) The alihor is adopting these four aspects of the gure here, and if some amorous contexts are introduced it is only the Britſerit aspect, inducive to the adoption of tel gious lic !!) eftTyty - farzfer the author himself 21) The author wants to adopt ·* 129 NOTES and herce in अपना a mixed style comprising botlı ÈF and me which alone would meet the need of the situation 24) The beginning of the F4106, which the author wants to mile in a grandiose style fa FIATTAFLART etc, reminds one, if it is not an imtition or a paredy of Bina who begins the tale prorer thus• अस्ति पूर्वापरजलनिधियेगवनलग्ना मध्यदेशाररवारभूता मेपलेव भुवो etc (p 19, ed PETERSOV, Dombry 1900), compare also af, 43, 4377farmaceutfore 27) A discourse on सज्जन and दुर्जन was contentional at the beginning of a व्या, scc the लीलादई 12 f Here the description of the ging is in Apibhranica, non and then contaminated with normal Prakrit forms which could even be optional in 34777 The ha is txing compared with a dog, crow, ass, black serpent, poison, thrashing ground and dirt Gunipalı seems to follow this context in his Jumlucarda, pp 1-2, His crse No 9, on p 1 is closely drafted after line 12 here Page 6-hnes G) The figure of specch is cafates herc 11) The metre is a with 27 Taps in each foot, with pause after the 15th Hemicandra's illustration of FH (VII 3) shows the last syllablc as short it is in Apabhrama 15) Here onards we have a description of ft agun with plenty of 2997 forms 17) The second line is in Asibhramsa It is perhaps defective, because, like the first, it does not conform 10 the Githā pattern Afrika is compared With पूर्णिमाचन्द्र, मृणाल, दिग्गज, मुक्ताहार, समुद्र Portions here and there have a metrical ring, for Instance, उपकलियासयपउरो Page 7—lines 6) ffray --f4931 or Faraj or a contamination of thc both, with a 7) In this descriptie passige we have 17847721) folat is a secondary name of 3 , see below FP 827, 156 26, 1777, 180 18 ctc .2) 7 gut TifaTa is a conversational and colloquial opening, Some other forms also show vowel variation 26) Ilcre is a description of the roads in the market-yard All the adjectnes of the streets have a flera and have to be construcd with the objects of comparison as well Page 8 mes 4) The use of turmeric by ladies from TETTIE 15 well known, sce stara 61 and notes on it Välpli also refers to the profuse use of turmeric by D ccan ladiesmalta597- सियससजमा दविसणाओं णारीओ । इह ता अणायरुज्जलहलिहराया विरायति ॥ गउडवहो ३७९ ४) we have plenty of TEIT herc 17) in § 17 there are some Apıbhramsa forms and plenty of illustrations of the figure of speech known as aferrat, often arising out of blesa 22 23) The metre is auferat 29) The metre is a feroitges haung 30 fpats in a line (4x 7, 2) in that case read get nt the end of the first line That disturbs the one a bit The second line has no pause after 12 TITS, otherwise it would be a oft Paee 9—imes 3) We have the figure of speech, ufcut here 12) Is the metre ynfo (27)? The first line docs not show pause after 12 TETS 18) The Get Uge 18 an audience Hall It is both atrunka, as noted fiere, and 27, as noted at p 1115 To the Inner Audience Hall some friends, ministers, queens ctc have an access, while the latter accommodated kings and others, and is the veritable Durbar of the king (840) 21) The context reminds one of the कादम्बरी in which the प्रतिहारी is ushering in that चाण्डालकन्यका Some expressions here are closely common cf कादम्बरी-' देवदर्शनमुखमनुभवितुमिति । एतदाकण्यं देव प्रमाणम् । राजा समीपवर्तिना राज्ञामालोय मुखानि को दोष प्रवेश्यतामित्यादिदेदा । (PETERSON's ed P 8) Page 10-lines 7) Here the passage contains some metrical units विपडेत --उत्तय ! furtea 1! (T5, 10 (5, 51, पडत-कुजर । रडत-जोय ॥ [जभेट्टिका, 9 (4,5)], 77-3194 1 -au 11 [Ibidem), 7-97 a 11 [Ibidem) 17) It is a githa (30+27), better read gift c 779 The second part of the first line as read by P is mctrical and more regular, 25) This is a nice analysis of the reasons why ladies in a joint family get angry means calling one by a wrong or bad name' which amounts to ollending his or her family The following sentence जेथ इपीए चेय गोत्तेण सयल मतेउरिया-जणमह Ef fa, however, necds further elucidation Page 11-lines 0) The expression महाराइणो अण्णारहिय देवीभूय ति is rendered by the Sanskrit Digest in this manner महामहीपतेरग्रेऽग्निमाविश्य देवो भूता। (p *5 16) The idea that she entered 'fire ·*130 KUVALAYALALA in the presence of the late king is not clear unless the author has to say that she observed Satr' I would render the Prakrit passage independently this way "She became a goddess (in the next world) after taking leave (2100774378729= TT ATTE) of the great kng (, kis father)", or is there a reference to 374247 (EUSTART=T&T=261fc)? Page 12-aines 8) Compare this context with 96797ET P 66 12 f, 12) pargatasunfort Forcats i Hema iv 69 18) agung Instr Smg, agreeing with me 1) The metrical form presents sorre difficulty Is it a tifa ? Or perhaps prose 28) Are we to omt ? Page 13-res 5) For some observations on these cults, see K K HANDIQUI Yabasızloka and Indian Culture (Sholapur 1949) pp 358 1, 391 14) Note the form 95517 (P however Erm) for sfärett, of tot in Hardt 20) Identical with 1521 21) The author refers to TTF2, scriptures current among people The Präknt sentence reminds one of the famous verse - अपुत्रस्य गतिनास्ति स्वर्गों नैव च नैव च । तस्मात्पुत्रमुखं दृष्ट्रा पश्चाद्भवति भिक्षुर u, which with a shght change in the last puda, is quoted in the Sanskrit Digest (*68) 29) Some expressions bave a metrical ring Page 14-imes 5) Here the author is referring to popular dextles and orders of ascetics which were significant in his days Compare apatere, o 20 7) 474731=27€+15), a crow, 's considered to be a Del word, cf #Tamt in Marath 12j The following group of verses is called * They are all of the T127 type excepting the one (in line 15) which is a mita 20) Difference of opinion is possible on the identification of this metrical form Each line has 32 Mars, with units of 4 4S In view of the internal sat H I would take these lines as of manye . each Inne having 1647718 (6 4, 4, 2) and identify thern as two as It is also known as 17 Page 15--Ines 11) The goddess is at Torrent, naturally, she is the spouse of great kings of yore and some of their narnes are mentioned माधव-कृष्ण, मघाई -माघात and दिलोम-दिलीप 21) Identical with 13 20 3194 and are could be even read 575 9 and 779 25) Better sead ta e fafaz-177 etc. for a simular expression, see below 2030-211 26) Infiortove with h or * is taken by some for a Here we have a beautiful description of the sun set P: D MALAVANIA has put together the descriptions of sun set from the AUHIFI, PP 15.73, 75, 82 along with Gujarati translation and appreciative remarks (7972454 1, Baroda 1963) Page 16--Ines 3) BITE is seen here and there 10) Note the repetition of similar syllables which gives a pleasant ning to the prose 17) This paragraph gives a detailed description of the effectacou the Durbar, of the king It is attended by dignitaries, experts etc from the various sections of the society The king is sceking advice from this body, an assembly of the chosen people 19) The term 1764 is a bit clusive, can it be GTIG? 20) The term ATC has a good sense here The comparison is wath well known standard figures like a, ua and যু The poet ante is already referred to above (3 24), raral the ideal physician of yore The king's council has eight members-मन्चिन महानरेन्द्र, महावीर महावंद्य, महाब्राह्मण, महाकवि महासेनापति and retai 2) Note Apabhramba is being mentioned along with Sanskrit and Prákrat 23) भारह or भरह refers to the नायगास्त्र विसाहिल from विशाख, which is another name of कात्तिरीय, who is looked upon as a war god fufpe-14 may refer to some aspect of warfare Specific branches are mentioned subsequently father is also known as an author Page 17-lines 18) afore <Bootie 20) ao or may not presents some dificulty it refers to some ceremony something like a 'collecine prager" 27) OFTETT Are these some containers? Page 18 – lines ?) The metrical form is that he have two s here, see the note on 14 26 8) प्रियवदिका s her name 13} The four lines constitute a Dandaka aa Each ling begins with sisters and there are 19 tets in the 1st and 3rd lines and 20 tets in the second and fourth lines Difcrent names are guien according to the number of us (8 si 9 tria 117, 13 Fom, 14 TE, 16 or 17 711) No name is recorded for 19 and 20 rots as we have them here These may be included under sf (6 + any number of 6) 19) The rhyme indicates that it is a #goget each foot having 16 7171 It is 2277 or TT (6 4,4, 2) The 9th 7777 happens to be short is in 1794 22) Butter Ht taiat 26) The string of verbal forms perhaps presurses a ready made list of roots Page 19-mer 1) factü appxears to be his name I) TEYT=ETR=2f27, an astrologer, a atzfais para 40 above These astiological details are quite interesting 5) J has ·NOTES *131 but P, but both have A) at II below 10) znát is f, but out and get are Mas 19) As to the source for the 14, Uddyotana mentions aTEIT ie, a treatise on STT composcd by a saint aT by name Dr Nenichandra, Arrah, drew my attention to the Terro and also spared his personal copy (Banaras 1944) for my use for some time Even on casual comparison onie detects close resemblance in details and expression The मानसागरी gives मेष राशि- पल in this manner (p 76) सोलनेत्र सदारोगी धर्मार्थकृतनिश्चय । पृथुष कृतघ्न (ज्ञ' )रच निप्पापों राजपूजित ॥ कामिनीहृदयानन्दो दाता मोतो जलादपि । चण्डकर्मा मृदुरवाते मेपराशौ भबैनर ॥ The date of this मानसागरी not known It is not unlikely that it is a late compilation for practical purposes inheriting its basic material from Vaistava, Jaina and Muslim sources Thc Hlodi translation casually notes that this work was written during the Mughal period, and hence salutations are offered to Rahamäna along with Jamna and Hindu divinities 13) The longer verses giving TfT47 are in the अग्धरा metre (म, र, भ, न, य. य य), and they are intervened by 3 गाथा Page 20--Imes 2) Here is a reference to an author Vamgala, who is also called RB (line 24 below) and possibly to his work Vargālajāyaga, Tata *a, see my paper 'Vamakālakācarya a forgotten Authority on Astrology in the Professor P K Gode Commemoration volume, pp 203 8, Poona 1960 27) After bath, but before reais, the king is spending some ime in the 17417Fapper, Drinking Hall, where he takes varieties of Fre, sea and far Page 21– lines 2) Better sport for tomt The usual canonical plırase is HYTT TITATE Feat व्यास महर्षि is taken obviously as a symbol of ideal qualities of a ब्राह्मण 1) पचघाई-परिक्सित्तो is a standard phrase of the Ardhamagadhi canon, as in the passage तए ण से दढपक्षणे दारए पचधाइपरिक्खित्ते, TET-TÉT, HOTYTÉT REUTETTE, AFETég, var etc (Biramisu, Sūtra 105) 9) Compare the canorical expression हत्याओ हत्य साहरिज्जमाणे (ओववाइय, सूत्र १०५) 19) Cf the canonical expression त वढपइण्ण दारग अम्मापियरो साइरेगट्टवासजायग जाणिता सोभणसि तिहिकरणदिवसणखत्तमुत्तसि कलायरियस्स उवणेहिति । (ओवादय सू १०६), 15) The prince studies for twelve years under lus Teacher without cven meeting lus parents during that period (BETARTOTT Teto) Vddyotana has, for the prince, 8+12 years' but Bana 64 10 years educrtion 24) The reference is tow and his sons and others Page 22-les 1) This list of 72 Fats enumerated here (lunes 1-10) dillers zu details from the one given in the strangurger av, for similar lists see af Tecar (Ahnacdabad 1935), pp 134 These lists deserve to be compared in details, and their variations should be noted with reference to the place and date of the source See also in this connection pp 284 ſ from ar fi fait 377* TI TETETT by Dr H L Jain, Bhopal 1962 13) The second half of the first houe is metrically Page 23-Zines 2 fefent is not noted in PSM, it icminds one of IT and faff, the latter, sharpening stone 9) The king is addressing the stable keeper, so there seems to be some propriety, if not significance, in using the Gen sing termination in TEFATTET etc (Herra IV 338) 12) In the second part of the 2nd line, are we to read gu get and then 1 1$ a NTT 13) The description of the horse has some Apabhramba form, especially the Nom Sing In-3 Two avia passages in prose seem to be put together This has closc resemblance with some portions of the tale of Azure who is also carried away by a borse This resemblance is also seen in the names of his friend महेन्द्रसिंह and of his horse लधियल्लोल 14) यइणिरह Extremely frank or innocent, or are we to read affordre? 22) Some treatise on horses, , is being The list of the breeds shows that some names are regional and some indicate specific traits These eighteen fall into three broad types acte On other names of breeds sce amintymne ed DJ SANDISARA, part 1, pp 92, 113, 161 (Pasoda 1956) The Advasástram (Tanjore Saraswathe Mahal serres, No 56, Tanjore 1952) mentions 34 Kalas of horses, PP 66-7, hich has some names like a common with our ſist Scs also some of the papers of P K Gade on this topic "Some references to Persian Horses in Indian Literature from AD 500 to 1800* Poona Orientalist, XI, 1, 1946, pp 1-7 Some special Horse dames AD 1000-1200, 4 fura , Tikamgadh, 1946, pp 80-87 "Indian Horse nomenclature', ufafany, Sagar 1951, pp 453-55 Page 24-mes 12) 474-in13) FRI or af? 13) Belice Tead हर हास हार 20) The mettc 15 9977157, with four Innos (TTT) 30) That as how thc ladics are in confusion at the out of the new An the strane defective? 28) HT=THU ง drawn upon ·*132 KUVALAYANĀLI Page 25–lines 9) etrafa 16) The first line is melncally faulty, if AFSS taken out, the first part would be alinghi, but the second p38 us!! be short A good alternatic seems to be to take X, as prose, and read #ro, in that case it becomes an fa, the 2nd and 4th lines being of the same pattern 19) TIME=HTTÀ, TO 23) Fafory=fariu 30) The metre is alTTET, kaung four lines, each line with 25 #TATS (4x3, 5) As required, out of the five gains the 2nd and the 4th are not a gout Page 26-Incs 1) The prince is compared with 75, 777777, gluha ge, fartea, mis and rating HT and shoun how he has his speciality, if not supcricrily oler every one of them The author himself explairs his procedure on line 14 in doing so, ke kas avalled himsell of the mythological details about them ATUAN IS darkısh in colour, TE IS tarned with the mark of a deer, goat has one thousand eyes fra has gráat in the left half of his body, and Faizame has his body made of different pieces Thus comparison is only parul 4) Take some for , and the serse begins with forft etc 13) Te presents some difficulty Is it a wrong reading for एवमी 17) बन्दीराय some musical instrument गाहुल्ग्यिा stands for गाहा with the ATT suffix +33 (Hemscandra, VIII y 429) 18) The first line hos 27 9171s and the second 30 1773 of the Gathi pattern it is entfer also called faren 26) to perspire? 34) This conversational stylc descres attention The author writes or recites as if some audience is before mm, and this brings a little detached character to the descriptions Page 27--Iines 7 This reminds of a sunular context in the EITH 19 the author's imagination has a touch of reality a fa upturned Read my par 12) The reading wavers between बिहल (=वितर) and वियल (-विचल) 17) Mecre needs that we read व तण with JP 21) sirent or preparing sweet and prolonged 30) The style of description reminds one here and there of Busia s pattern of description of the far eritát (ut PETERSON S Ed 19) Many words need to be construed with double meaning What follows here with a fa corresponds to Başa's zafars, of course the details zasy, compare however yfir etc weth Bana s auf+cha carfar रिव चारशतनिचिता स्काउरि-जइमिया etc with क्वचिद्दशमुखनगरीव चटुरवानरबन्दभन्यमानतुङ्गशालाकुला Page 28--lines 11) The metrical form is US with four lmes, each having 67+17 , and it is named ET 2 We have here a good list of trees 19) There are four feet each having four 925 and it is called feaf or TT 2) Two possibilnes of interpretaron are apou fazer Hvairit or Broar pt in Better read with P zonele 23) Natural antipathy is forgotten esen by the birds and beasts in the presence of a great monk The author hmell explains when it is and why it is so here This is known as an anlaya in Jaina terminology Compare also the Yogesutra (si 35) of Patanjah and the commentary of Vācaspat thereon अहिंसाप्रनिटाया तत्सनिधौ वैरत्याग ॥ शाश्वतिरविरोधा अप्पत्वमहिपमूपरमार्जाराह्निकुलादयोऽपि भगवत प्रतिष्ठिता- हिसस्य सनिघानाश्चित्तानुकारिणो वैर परित्यजन्तीति ।। 29) सतपात as against दित-दीप्त Page 29-lines 13) The Yata is not clearly felt at the end of the 3rd Caturmatri this $ & fargent variety of the 1797 15) The Yat is not clearly felt at the end of the 3rd Caturrratra This 15 a Vipul - vanety of gatha so also note the second half in line 16 16) Read rathes fafaraxt figure 21) Again fargent in the first line so also in the next two gåthas 27) Read ratber FF 13 31) Put into inverted cominas TOT Page 30-_ines ) FEST fra HATTI ) The variation in the readings as and तुरगमो' UT 15 due possibly to the similarity of the written symbols for at und in early Nagari script see the chart of letters of Als I For other cases of this change see PISCIJEL Grammank $260 19) Note the face in the second half 9) Note the forest in the first half, and also second hall 24) This is a conimo idea how in the perspectie of large number of births and rebirths, 1]} relations fore meaning or hryc a temporary meaning Compare elsewhere Tail Far 2013 2014 at fad yra la देवरी होदि । माया होदि सवती जणणो पि य हादि भतारो । एयम्मि भवे एई सबधा हानि एयजीवस्म । अण्णभदै कि W ten yr#3fe11 safer X4 (Agas 1960) 27) The metrical form shows sont Irregularly The first line has 32 47197 (14478 the latter hat like a guthu) and the second line 27 75 Page 31 mes 1) Here, it may be noted, H 15 added to the standard list of four patas namely, sta, ATT ATAT and our c) There is fagot in the first line also in line 10 belon There is a partial effort for PT Meit seems to be necessita1ed for achieving the figure of speech ·*133 NOTES the same Fly 12) J reads aut In Apabhramba there are some instances of this type Sce the paper of Di A M Ghatage An unassimilated group in Apabhramba in the Prec and Trans of the All India O Conference XII, Benares, Vol II, pp 444 f, Benares 1946 1) Some forms show Apabhramsa trend, for instance विहवद 15) Words like दिय रायहम रायसुय चक्कवाय and सावय have to be construed with double meaning 18) Note the here 22) Here is a fagot TEST 23) The second part of the first line is slightly defective cre we to read of a perhaps a wrong reading for alaraq? 26) The metrical form is doubtful, may be it is a prese passage There are some Apabh forms here and there 30) These four lines are in faqat metre, each line haung 28 *1773 (6,4x5, 11), and the 1st and the last of the 5 pairs are either a out or contain all short letters 33) Note the 594 Page 32-lines 1) it etc has a metrical ring, cbviously a gathā of which the 2rd pada is short by two mātras, one guru at the erd 5) The string of similies and the pertan go together It is P that uses पिच, इव, विय 9) ओप्पत्तिया वेणइया कम्मया पारिणामिया । बुद्धी चम्विहा वृत्ता पचमा hlari 198.11 (Tataga, e), for their detailed explanation, see Malayıgıri's commentary on This FTTT is the Chef Minister among the ministers ($40) His post is obviously hereditory as stated by ilie author (lire 9 TT-gea-gf347 Elsewhere the ministers are compared with YTT (1619), grd he is the chief among them, respected by all the ministers and feudatones for the king, he was a good as a dawny, a Tcacher or Preceptor, a Father, a friend, a brother and a relative (See ako Rajasthan through tle Ages P 317, Bihar cr 1966) 16) Now and then J shows the softening of an into Z, STE 23) Àcitaft presents some difficulty, the Sk tert adds निजसहचरहस्ते समय Is It सेवक-उपरि? or स्वेदलवोपरि? 26) The first incs of there tl rec gāthas are of the fagot type 30) P has reparti a misreading for whate, but it is sarcastically more intelligent to call a man ruge It is interesting to note, in this context, that TEF (in his मृच्छकटिकम VIII 6) calls a man मासवृक्ष, विपर्यस्तमनश्चेप्टै शिलाशकलपमंभि । मासवृक्षरिय मुर्भाराकान्ता वसुधरा ।। 31) Either पाजत्थेण or कज्जयिणाजण, the long novel in स्थिणा is tuphoric Page 33—imes 4) roman of P is obvious in mening but really out of 5 procents some difficulty There is a dat word 4194T meaning 'a female elepl art' which does not suit the context There is another asit word al 'quick', so the phrase may mean quickly got ready', anim-31T- The royal road was awfully crowded, so the root to appears to be used specifically 6) Note the fagot in the first half of the TT 16) ag=ao, with the meaningless appendage 5(ST) 17) This is a silft, with 30 pairs in each line 24x7, 2, with a pcuse after 12 731) Iftlic rcadırg farger and stafseferuat (based on P) are accepted, it would be a firat metre with 31 TITS IK each line, having a pause after 13 97775 18) There is FIATH in this expression 21) Though in some gathas here the pause is not suitably ofter 12 HITTS (thus showing farget), the second halves of some of them have nice staff415 32) The monk divides his day mo four parts (fifcat) of which the first and the last are devoted to your or study (unst here) of feqHET TETT AT भिक्खू बुज्जा चियवखणो । तो उत्तरगुणे बुज्जा दिणभागेसु चउमु वि ॥ पडम पोरिसि मज्साय बीय याण शियायइ । तझ्याए भिक्सासरिय पुणो चउत्योऽ सज्झाय ॥ उत्तराध्ययन 26 11-12 Page 34—lines 11) Here we get an enumeration of the canonical tcxts, giving sorre idea of their contents Somehost the Tith Anga Vnågasuyam is missing here, and Ditthaya, the 12th Anga, is duly noted Among the Upinga texts seem to be mentioned only a few afar(?), पण्णवणा, मरियपण्णत्ति ard चदपग्णत्ति (See SCHUDRING's enumeration, Die Leher der Jainas, $41) 20) This is a reference to ten-limbed ard fire limlcd syllcgem Compare TS 77742 at 91 सम्बहा ग पडिमिद्ध । न य पुण सन्य भण्णद हदी सवियारमपवाय ॥ दमवालियनिजुती ५. For details sce the commentary thereon 23) MATT is an importart branch of Inculedgc, ard it has cight brarches अग मरो वनमलसणाणि रिग्ण च भोम्म मुमिगतरित्र । एदे णिमित्तैहि व राहगिना जाणति रोयस्म मुहागुहाइ ।। Quoted in the year com on the B25194, Vol 11, p 72 (Amriots 1949), compuseuloffit, 4 1002 ff (Sholapur 1947) :') Perhaps the author has in view a refererer to the lett VIE, see and, Vol 11 pp 485 f, 611 1, 666097) Both religious and secular studes were open to the Jain nionh 28) of fuqt is equally better 29) These are the diffurent postures of m.ditation Page 35-luier It is an uuth to lincs, each haung 10 ITT The sauce afect the 12 1975 is not happy, as also in the neil se 30) The major types of fri and the reasons ·KUYALAYANILA of pretexts with which they are committed are enumerated here 33) Compare affe नारपस्यायुप । त सू VI 16 Page 36line 7) Hereafter there is a description of the hell, compare T4773 IS 1-2, ETTU3190 19, especially 47 ff For a detailed exposition of the hellish regioa see fait quefer afuatt 2, especially 316 ff (Sholapur 1943) Somc lines have a metrical ring 16) furaria fazer? 17) Obviously this line guves adjectives of f97315, but they stand with Mas termination 32) The author gnies a dramatic or conucrsational set up to his description Page 37–Iines 6) MERTE? 18) If it has no reference to monthly oblation, the reading of P can be adopted thus - HeateFETET 19) TT TT are colloquial pronunciation of 79, Imp 2nd p sing The Apabh dialect admits forms of this pattern, the Imp 2nd o sing terminations being , 3 and P solves this difficulty by giving the plural form Ture 23) The expressions in the second live are a contraction of हणह णिहणह भिदह छिन्ह मारय मारय 25) वेपरणी, also or above (in 23) are in the Acc Sing Page 38-lines 2) Please sead guiazag 3) The consosiant i could remain in words like Fafer=-fecita If dropped, two similar vowels might coalesce and give rise to a word which would be of uncertain interpretatios of course विइय or बीय (which may stand for वीज, बीत etc) are not unknown in Prakrits 10) Stress is repeatedly lad on the five suis resulting from the volation of five vows (FEAT. FTCA, KT, Bed and anfrag), sse also above p 37, lines 26 11) Para In the sense of out, but has its correspondence in Marathi, Gujarati and Hindi (from its synonym tz) 15) at Imp 2nd p sing, usual in Apabhramsa as noted by Hemacandra (VIII NY 387) 21-2) The metre is 112* (1778), in one line (Cor777 etc) * is possibly to be read as #, it is also called for Page 39lines 1) Hereafter are detailed the various grades of fainalfir ard the museries therean .) 3 15 coin Compate 19727 am TE I VI 17 5) The doctrine of FETT, IN which is defined as #ITT SITUT 224790 FEAT has necessitated a detailed classification of Sivas according to the organs of senses etc In this context, see Urtarādhyayana X 57, XXVI 69 ff Page 40 –lines The metre is not in four lines, each with HT7407, with pauses after 7,7 13) Hereonwards are given the details about human birth Compare Friti स्वभावमार्दवार्जव च मानुषस्य । त सू V1 18 24) For a study of similar lists, sec OrTo STEIN The Jmnist Studies (Ahmedabad 1948) pp 97 ff, I C JAIN Life in Ancient India as depicted in the Jaina Canons (Bombay 1947), pp 358 ff These are enarja of the people who never dreamt of any rehgious practice_30) रल्लाय from लल्ल 'of defective speech' रुल्ल and पगुरुय, cf Marathi लुला and पागळा Compare ths topic with the उत्तराध्ययन X 16ff Page 41-imes by guz fan the faq? 19) 2541 or E27, a pebble? 33) This is a faqat with 28 HTATS (6, 4x5 FT) in each line, the second line, however, seems to be little defective, since its first and second of the fixe Caturmatras are not suitably constituted 34) Thus as far as above Page 42--Ines 1) This is a fa, in two lines, each line having 30 777 (4 x7, 2) with a pause after 12 HETS 4) कारिसि-कारीस Here onwards are detailed the causes etc of देवगति Compare सरागसयमसयमासयमाकार निर्जरावालतमामि देवस्य । त सू VI_20_16) Read धज्जहर ते सुग 25) Whenever inconvenient words or expressions are used, we have the fagat type of ra Page 43-Iines 5) Qerat is already noted by PISCSIFL (Grammatik 5$ 212, 534) so we have here o, future Ist p sing For similar forms see Hema V712 171 171 18) The metre is 1 with four feet (haTT) 26) A fine piece of instruction of general virtues which constitute Horthy behaviour without any special religious bias "Y) Perhaps afers for the sake of metre? 28) Rather बहुमाय मा गुणसु वे withP Page 44-Wines D) The metre is any in ſour lines with 21 327 (****) with pauses after 7,7 12) In the culiet section that described T575) Ferà, and now he explains the basic causes that lead 10 it 15) This is adentical with craft VIII 39 16) Obviously the author is adding HF as the fifth to the basic list of four 4115 As the author's explanation stands below, he has to go under et both arise out of the generic 4 23) On the four degrees of 1979, and their allustrations, set o VII 10, especially the #104 (Bombay 1932), ATC, ortus 283 f (Bombay 1916), H GLASENAPP Die Lehre Vom Larnan in der Philosophic der Jainas (Cnglish version, Bombay 1942) pp 9 10 ·*135 NOTES Page 45-lines 9) Hà, Nom pl 10) Note the faget in the second half fet4=nfurat- 4T4 12) Note the similar opening set-up of these stories 15) The author has in view the territory of Kánci inhabited by Dravida people The name it is typically un-Sanskrtic 17) The description looks like decorational addition It is full of slesa and in Apabhramsa, and obviously, ctandardised description 21) 4 oras, chuld 25) Her name is offauit as noted below / 27 मारना cf आपगासागरस्नानमुच्चय सिकता- kacara, Bombay 1905 Page 46 - Iines 1) Abne subhasita, lau un the description of the rdvent of autumn 9) गुट्टिय(< गोष्ठिक) for मुट्ठिय wculd be more appropriate in the context In close writing $ is likely to be mistead as it 12) = (perhaps contaminated with ) 17) Note the use off with infinitive also p 48 1 3 18) The form ut descrves attention 28) Or even घड-सद्दायग्णणाजाय-सकेण Page 47—Iines 5) The term ita appears to be used in a general sense 'sorg 6) There are two halves, with two parts in each The firal vowel each part may be read short or long accordingly, the metrical form is cither T (13-11) or feqqe (4x3, -, 4,4, --) Some have TIFF with 14-12 See VELANKAR sisalat, P 351 This is in Apabhramsa The earlier Ms has 411, but grup in the later For some remarks on this couplet see A MASTER BSOS, XIII/2, 04121_9) Because it is a देशी ward, the spelling has become urcertain कोको or काटी 18) "णिय stands without any termination, perhaps a Prakrit form for the subconscious ca fuga in Apabhramsa 20) Such catch expression could retain the consonant a Page 48---Imes 4) Even the later Ms P retains some cases of the softening cf intervocalic a to s, which is looked upon as a characteristic mark of Sauraseri, here, for instance, there 5) Rcth the forms 796-97 and at have grammatical justification 7) ATTOTEH? 8) Better समासासिओ पुच्छिओ or even समासासियमुच्छाए or समासासियामच्छाए तो(सो) 12) गण्हह गेहह, रे रे, मामा, वारेह, लेह णिवटत these constitute the collective cries of people (शब्दसमूह) •o obviously मा-मा does not go with वारेह Read in the foot-note 10 ' हती for महत्ती' and in 12 ' बारेह for मा मा' The reading of P might have been tato ar 16) Here are being referred to tafaxits etc, and some of their mutually inconsistent statements are being quoted The authorities mentioned are मन, व्यास, वाल्मीक, मार्कण्डेय and the sources in view are भारत, पुराण and गोता 18) Here we get four Sanskrit quotations, sest in metrical form, which appear to have been taken, may be csen in a mangled form, from some Fafa texts The line जिघासन्त etc is found in the वासिष्ठस्मृति II 17 Vide my paper "Sans kunt Passages in the KM, The Adjar Library Bulletin, Vol xxv, parts 1-4, Pp 353 59 23) Note the striking difference in the readirgs of J and P, the former easier for Interpretation, afara presents some difficulty, but indicates that he should not have a fixed residence at any one place गड्डाद्वार, भद्रेश्वर, वीरभद्र, सोमेश्वर, प्रभास and पुष्कर cover denties as well as places The following observations from the Rajasthūn through the Ages (Bikaner 1966), Tip 403-4, are useful of these the Gangadvăra is the well-known site where the sacred waters of the Ganga reach the plains Prabhāsa might be cither Prabhāsa Somanátha or Prabhāca-Kuruksetra, more probably the latter, the sanctity of which dates from a very early pcricd Puskara is the well known Tirtha of this name ncar Ajmer Lalita might be the Lalitesvara of Prayāga, mentioned in the Skanda purana It speaks of Rhadresvara on the Kālı as a noulinga Hemanta and Virabhadra are yet to be located. The nature of the staff prescribed is given in prose in this paragraph, and the following verses constitute a criticism of it Page 49-lunes 1) Obviously people from distant south went to the Ganges The practice of throwing into the streams the bencs of the dead is being referred to in line 5 belos the author mentions the Karma doctrine according to which one is responsible for one's Karmas, past and present, either one has to experience their fruits or exhaust them through penances The favour or frown of the Almighty and priestly Präysıcıtta have no value at all Such a philosophy cuts at the very root of prieslly inuals, and hence that eternal antipatis botucen the pricst (ago) and recluce (47) 16) This is a moral code, put in some details 30) The beginnings of these tales have almost a common pattern, comparc $$87 and 96, also 110, 126 and 141 Page 50_lines ?) Why the temtory was named att is expluned here 3) Note the style of putting things, the graded use of numerals and the colloquial expression at the close of the 15) Here ·*136 KUVALAYAYALA passage (especially the Apabhramsa ſorms in the last sentence) 5) 777fa? 15) This question. and answer style is more suited, for recitation before an alert audience There are some Apabhramsa forms 22) Note some of the striking differences between J and Peter and ETHZ, aftor शातिभट etc , as understood by the Sanskrit Digest_29) पुरिसाभिमाणी पौरपाभिमानी Page 51–Imes 1) J has both the readings fruat and ofÀ while P' has an uniform reading परिहवो 15) तयणुप्पवेसो Sk text has तदनुप्रवेश does this stand for तपनप्रवेश If not तपनोप्रवेश? 21) Compare गीता-हतो वा प्रारस्यसि स्वर्ग जित्वा वा भोक्ष्यसे महीम् । 23) Here we have a description of the दमन्त season 31) A bridegroom wears 1 red garment 33) Tort sec my Notes on the Lilurai pp 333 4 Page 52-imes 10) aperit Ace sg 12) The following metrical piece is called facetas The first four are faqat lines each having 28 17TS (6 4X5, long) ard the next unit is a stfa (4x7 2 12) 27) The Ms J writes the peculiar ? which anticipates the present day tendency Note the use of a (line 4 above) and 2 The sunset and the spreadırg darkness are graphically described Page 53—line 22) B iter read Arrrt for Page 51-lines 8) Is the metre party? 13) vo goes with ar193, that is why perhaps J omits this 17) Are we to read कूवत पिव' 22) Rather read पत्ता ससमम । ता चितिय etc 28) fa fagfoy? Page 55-lines 4) The form feat deserves notice Hm-cardra has noted the form fm4a as a speciality of Passic1 6) अत्ताण आत्मन 7) Rather जुत्तकाल cf मएलए and its Marathi prototype 10) The passage beg nning with and ending with a ft (line 21 below) is edited (from J) translated and annotated by A MASTER in the BSO AS Vol XII Part 4 pp 1005 The dialect illustrated here is Mid Indian colloquial and runs parallel to the Apabirumsa known to us from literatur The text d ffers here and there from the one presented by MASTER ther eadings are exhaustively noted urd there would be a good deal cf margin for diffrence in interpretation is the particle J or F8 Led in this fussage to be paced cft from the word to which it is apper ded? 16) According to the Editor of Rajast) on through the Ages (Bikarer 1966) p 384 the Bhatt trala of Mulasthana is thc Sub gcd ct Multan The story cf Sarrba as we have it in the miray<TT भविष्यपुराण वराहपुराण end स्वदपुगण shows that It was साम्ब Yad iva Prince cured of leprosy who started the new form of Sun Worship brought the magas to Jambudvapa and built the famous 1emple of Mulasthana or Multan Matakala Bhattaraka is the Sant temple of Mahakala in Ujjain in Central India 19) The reference to Prayaca y ta is interesting and the following obscrvations from the Rajasti in through the Ages may prove useful Suicide at Prayaga is mentioned in the Balaram a ana of Rajasekhara Yuan Chwarg speaks of it in the following words 'B fore the hall of the temple there is a great tree with sprudeng boughs ard branches and casting a deep shadou There was a body enting demon there who depending on this custom (viz of committing suicide) mad his abod there Accordingly to the left and right one sees heaps of bones Hence i hen a man comes to the temple there is excry thing to pursuade him to despise his life and give it up He is encouraged thereto both by the promplings of the heretics and by the seductions of the eyl spirit From early days till now this faise custom has been practised (BLa! I p 232) Something similar must have been taking place at Gangasagara where the pilgrims bathed at the junction of the Ganga and sea and of tired of life hurled themselves to death by fal ng on the image of Bhairava See also the papers of P K GODE Aksajavata ABORI Vol 38 pp 82 9 and Rul gious Suicide at the Sungama in the SAD Felicitation Volume Bulletin of the Dccan Cill ge R 1 ?) The author lays more stress en zu and it than outward purifi tory ril's which com under **** The Ednor of the R jasii ina il rough the Ages Wule observing Prtilly 1 c Jina st ctice of sallckhana ako scems to have been motivated by such a belir las not taken into account the defimtion and the mental attitudes of Salleh hans see for instance the Ratnakarandako " 122 ff His rcference to manoratha hamita ratana in the Sama ruccalal. (r 438) is net 7 Jarna pr ctece and cannot be connected with Sallekharn as implied by 1le way in which the centurce comes ficr a reftrence to Salleh! anı The quotations from the Blagicu drudlem g1V in the ſoctnctes themselves do not justify this observation on the S blekhan. practice > ·* 137 NOTES वि मोह मूढ-मणो Page 56 lines 6) e of the usual enumeration is covered here by an and H 21) From this paragraph No 111 we havc the episode of Hitlera A running and close (wherever the original is followed) summary of it in Prākrit verses (sometimes borrowing words and phrases) is found in the आरयानमणिकोश of नमिचन्द्रसूरि (c 1073-1083 A D), with the वृत्ति of आमदव (1134 AD), ed Munt Shr: PUNYAVIJAYAJI, pp 222-25, Prakrit Text Society Series No 5, Varanası 1962 Some passages are mechanically imitated 22) Something like the PT even in prose (hcre) which shows some Apabhrané tendency as well 28) Tur4F4647 13 obviously a reference to the speTIFT of चाणक्य also known as कौटिल्य 29) The reference is to the 23rd तीर्थकर, पार्श्वनाथ, the son of वम्मा 01 0771, who was born at afroat 31) The personality and character of Tofau are effectively sketched by contrast Page 57—Imnes 5) Read 'ATTET) A197578' F 16) vs or SV-does this refer to pluck. ing ornament from the ear? 18) quand 777 ordinarily mean the same, 'a pair' Perhaps the las the meaning of 'vicinity', cf Marathi ram 21) Here we get a list of vocations which were looked upon as respectable in those days 29) facm was obviously a famous town in the aferent in the days of Uddyolana From Varanasi to Paithan one has to cross a thick forest Page 58-lines 2) We have here a typical description of a craft of that time 9) This episode reminds one of the tale of धनदेव and अनङ्गदेव in the समराइच्चकहा, 2nd भव 26) Read Page 59—Iincs 1) Read a or we giza 4) rits are an ilinerant tribe which first settled in different parts of Punjah, Kashmir and then came south-wards During my visit to Kashmir in Oct 1961, DI RAGHAVAN, Mrs RACHAVAN, Dr H L JAIN and myself visited Gulmarg Pointing to a group of huts in the valley, I asked my pony man as to what it was He told me in broken Hindi that it was the 'Dranga', meaning 'village of Gújaras 5) It is a faqt song about a white bull or ox, each time has 14 12 9PITS (4x3, -, 4, 4, - -), read rather facile Sec A MASTER BSOAS, XIII, 2, p 413 15) Here is a reference to artificial head-dress of actors Page 60—lınes 16) 7 go sfert is a colloquial context to introduce a description 17) In this group, the first is a stfe (with 30 Atars in each line), and the rest are găthus with their lines interlinked by 1987. Rather Haritas 22) Thas passage also has a metrical ring Some of the pairs are clearly चतुष्पदी, बुलबुलेत etc_26) Herc we have the summer described Page 61-lines_15) Compare with this episode the tale of चदसार and अणहग in the समराइच्चकहा, 2nd भव 20) Please read माया-परायत यिएण 1) We should put a Danda after पत्तो जल | Tien Oprar lo entus is a găthā, the first part ending with ate 28) As it stands, it is a Titfa (with 30 TIS in cach linie) perforce, but if fat is omitted, along with J, in the second line, then it is a 1791 31) 5101 ficat? Hemacandra recognises squ as a postposition of the Infinitive, the forms of wluch are often used for the Gerund, Page 63--lines 18) These lines (18, 20, 22, 25) are metrical, the pattern is tát, it is difficult to name the exact type, because there is syllabic variation here and there due to dialectal differences and uncertainty of readings The dialect is Mid Indian colloquial, not necessarily of any rigid literary type known to us It is significant that they are put in the mouth of OTH-HER AT and HT are justified, but HRT is perhaps a wrong reading, resulting from contamination with another similar word is a village, an encampment of an itinerant tribe like the For some discussion and notes on these pieces, see A MASTER, BSOAS, XIII, 2, p 410 See the notes on p 59 as well Dr D Sharma's observations (Rajasthan through the Ages, Bikaner 1966, Pp 354-5) are interesting 10 this context "In Villages direct democracy operated even more efTecuvely than in towns An interesting example comes from the Kinalay amala where one Miyaditya brings together the grama mahattaras and tries to commit suicide, after telling them as follows 'I have committed the greatest crime of doing ill to a friend Hence I shall enter a burning firc Kindly give inc fuel and fire' The mahatlaras gave their opinions about the character of the sin suggesting various means by which he could expiate it and when the "jetthamahāna ahara sazala dramga simi" (the Chief malamahattara, the lord of all the dranga) advised Māyāditya to enter the sacred waters of the Ganga, all of them cchoed the former's words by advising the latter to go to the Ganga rayer, bathe in it, and give up his body by starving himself to death". Page 61-lues ?) The first line is metnically defcctic 3) This idea of seeking shelter is as ·KUVALAYAMILA old as Jainism Note the usual recitation te me, fear etc 9) Rather oft for u 28) agitt is Iccated in the Garci99 30) This paragraph is 19 Apabhramsz, mixed up with some usual Prakrit forms 31) देशणओ or देउणज-देवनत or देवनत 35) Better read समयमरणेव, other. wise the presumption would be that the Samavasarana of Reabha had visited Takkasili Page 65–Imes 2) The Sanskrit version has 77976at for YESTEHT, which, therefore, should be read by it as TEUT3311 8) Here is a list of praiseworthy channels of expending wealth 13) That is how the traders prepared themselves for a trip on business 14) farfayt oreferat, middlemen or commission agents were cncouraged 17) ? 20) Lobhadeva is bringing horses for sale from Taxıla (in the Uttarapatha) to Sopara (ss the Dakennā patha) near Bombay the horses, obviously, fetched good price in the South 29) It means that in the local Traders' Association (aTfuta-fe), the traders from cther parts of the country narrate their experience and receive a Farewell symbolised by गध, माल्य and ताम्बूर (गघ-मरल-तदोलाइय) "Traders coming from outside reported their sales and purchases to it A dess of the dealers from outside, assembled at Peho, granted certain donations to a number of temples Commenting on the term naradesigaia bhallka vyunaharaka debt of the record Buehler writes The word debt which I have translated by foreman means literally guide, instructor It would seem that the dealers had appointed a manager who acted in their name Though this is a possible interpretation, we can have better sense if uc interpret the word Desi as Śreni or guild of dealers" See Rajasthan through the Ages, pp 495-6 28) This is an interesting passage indicating what commodities fetched more price in which parts of the country Some statements seem to be made in a light sein Page 66-lines 19) We get here a string of nice semiles or Jums 27) Better Hera e faut Page 67–lines 1) That is how the traders 'fleet is made ready Some of the rituals ( 5f) are quite interesting and the vasicus items in the boat (18 f) deserve special note 5) Better T- #fut 17) The routine is not quite clear We may take you in the sense of "thereafter' 18) For partial comparison, see the tale of arada and about in which also the fact appears, , 2nd Bhava Page 68-lines 17) The passage gives a good gumpse of the popular religious atteude and propitiation of several desties mentioned by name See also 834 above and $395 below Candiki is promised a post here and earlier ($32) the king is shown to be ready to offer his head 10 Katyayatu for procuring a son On Remanta etc see Rajasthan through the Ages, pp 392 f 24) This is a Dandaka (6 + Tuts) The first line has an additional 19 at the end, so also the last line, if fear is treated as a part of the line Page 69---fines 1) This context of the shipwreck may be compared with the one in the 7721917TH IX 14) Here and there one finds some metrical ang in thus passage 27) That is a part of the routine of preparing gold from baser metal Page 70-lmes 1) Conipare this episode of 7703 birds with a similar context in the story of STEZE, for instance, in the TEST (Bombay 1943), 93 158 f Here it is 97%, elsewhere it is spelt VET It looks like a hyond word-5 means 'bead, 'portion of the body above the neck À or HT stands for å or af meaning two a bud having two heads Ganda-bherunda is a famous title, and the Govt of Mysore has an emblem lile this Page 71-incs ?) In this paragraph we get significant observation on the striking characteristics, both stylistic and structural, of Sanskrit, Prikrit and Apabhramsa Obviously, the author discloses his liking for Apabhramsa He recognises Paisācf as the fourth variety, but atinbutes it to Pi&icas who dwell in the udara of the Vata tree 10) For a detailed study of these Paidact fragments, see A MASTER BSOAS, XII, 3-4, 659 f His readings and renderings need minor improvements here and there still he has given very useful material for the study of these passages For further notes sec also F B I KUIPIR 'The Paidáci Fragment of the Kuvalayamálk', Indo Iranian Joursal, Voi !, 1953, No 3 11) The word dus illustrated by Hemacandra VIII, IV, 307 12) Here 467, Hema THAATT, VIII, v, 307 Belter read oatm 13) Here fate, also in Hema , Ibid 310 20) The author hits at Sanskat ( 2 above) that it has an etc, but has Pisac style (il 171, 19 ) is not much different Page 72-ines 8) Compare p 55 1 26 16) Are we to read for? 23) 'Moka' means here infatuation with excessste sex impulse 27) 05 for metre w 31) In these ·*139 LOTES descriptions the author easily adopts Apabhramsa perhaps these are popular Varnakas, to be repeated here and there, scc also below lines 35 f Better read yrst we have my here Page 73—lines 3) There is STEMYHF in the prose passage hcre 4) Indra plucked with his Vajra the wings of flying mountains and made them settle down on the earth for a graphic description of this, see the 1956), 224-35 6) The second line is metrically defective (in the 4th pāda) 19) These are symbolic gestures to indicate that he wants to meet her in private (see next page, lines 23 f) 16) The sunset and the spreading darkness are graphically described, see also p 52,1 24f Page 74—lmes 4) The author develops a nice conflict 11) The period of twelve years has some significance Page 75—line 26) Note the imagery in this description L'age 76-Imcs 1) The details are significant from the point of view of tră 19) There is a metrical ring about parafin etc In fact, by reading orqat, we have a gatha ending with forma aru Then with some metrical defects, the subsequent portion ending with aty is a fa unit Page 77—lines 15) Here is a reference to the festivity of Heritat 23) He has expressed himself by alfara Page 78-lines 9) The author is referring to some #1450147 and its section 'FUTHAT' In the कामसूत्र of वात्सायन (Henares 1929), there is a प्रकरण (No 23) which is called वरणसविधानम् and the 7 No 2 contains an expression FORTSETTE951 13) This is a group of fetat lines, lanc 15 presents some difficulty, are we to read sruu TATE? Page 79-lmes 8) This reminds us of the famous illustration of 'zgag tar' see farfan Ff19:41IT (Agas 1960) 64 65 The anecdote of anfast which is given by Subhacandra in his commentary on these gathās, is an old one, and is referred to in the Bhagavan or (Mula-) Aradhana (Sholapur 1935). githas 1799 1800 30) af shows how the author slips into Apabhrama forms Page 80-Imnes 5) This is the illustration of arkitaauty Sec my paper on this in the Munshi Indological Felicitation Volume, pp 2018, Bombay 1962 13) See T Sūtra VI 6, 7f3 need not be taken as the technical term it just means 'guarding of path in nine ways (IT, कारित and अनुमोदित by मनस, वचन and काय) 16) Here is an interesting reference which sheds some light on the organisation of Jaina Samgha A Carana monk (who is defined here) does not initiate others into the order, because he has no 7739f, that is, he has no monks who follow him in his tour Wc get here a clue for the etymology of the term Ty, which indicates a group of monks who accompany an aparů while he is touring 18) 7409, Palıthana The Sanskrit digest adds more details, because, later on, the place attained more fame and attracted pilgrims 29) Rather read मोम्मत्तमणो गच्छिहिए। Page 81—lmes 1) Here follows, at the end of the five Tales, a didactic discoursc on 714, मान, माया, लोभ and मोह under the sway of which the soul wanders in Samsira when these passions surge, one must restrain them, and when they start operating, they must be made pointless Page 82—-lines 12) The sun set is graphically described intentionally putting together a number of similes, often based on a Better Wall-E 15) Rather fozta fe 25) Some Apabhramsa forms are used in the Brahmana families staat was being repeated 31) These details are interesting, becausc they refer to a number of places and temples योगगण्डप ब्राह्मणशाला, रुद्रभवन, धार्मिकमठ, कापालिकगृह, चत्वरशिव (see also p 99, line 22), आवसथ, जिनगृह वुद्धविहार, दुर्गागृह पण्मुखालय, देवगृह भगवद्गीता was beng recited in the आवसथ (पाठशाला Page 83—lines 1) This etguult is perhaps 37€ + = In the Tamil country there is a goddess Korraval, who is a deity of victory and identified with gradit 4) The conversations in the apartments of courtezans give a good picture of the activities there, besides mentioning many items of domestic use 12) May be a little cxaggerated, we get hcre, in the following yerses, some glimpses of the fashionable and luxury loving section of the society31) Read EE START Page 84-lines 12) This and the next are fact lines 14) Note the forms femme, from and compare them with Marathi counterparts like , afis etc We get here some idea of the dress 10) There are Apabhramusa forms here and there मुहल, परिहिय, मीसह, तबोलह (lines 18 9). 31) Better बुह्यणेण ·*140 KUVALAYAMALI 22) These are format unes 24) Here are mentioned the aitendants, or the conventional company, of the king for is one of them 25) =477? 97) It is a catching contrast between the courtezan and the monk Page 85-I mes 14) frusfecte and ctc are iwo lines of the Gatha Y) Though the Img is slightly different in these two terses, the pattern of 177 conforms to the Gathā type Page 86-mes 21) The king first hears an engrossing episode of the bed room, then he sees a 51st engrossed in meditation, and lasily, he crosses a highly passionate, yet det oted beloved Page 87—ine 13) fatima Fe, some miraculovs movement, jumping up like a flash of lightning (see above p 73, 7 24) Page 88--fines 2} Some of the ideas in this paragraph closely resemble those in the 3T17782277 3 and 10-especially in the context of the ranty of human birth and of religions instruction 14) The verse माणुस्म etc ts attributed to युधमस्वामिन् , it is traced in the आवस्यक नियुक्ति, 831 or 832 Taor 23) One is reminded of the oft quoied verse en 17 FFAIETE ETT af fem I धावत् क्लिायको दाप पश्यनपि च पङ्गल' ।। Page 89-line 1) This is a ter of the Tatt, and 11 is followed by its 9974 in the next paragraph There are three kinds of souls अभव्य, कालभव्य and भव्य Page 91-Iones 10) This is called facten by the author The first verse is farat The next looks a bit irregular with 28 or 29 HITS in the first line and 30 RTTTS in the second The third is a ft The last terse is in Apabararasa, it has 28 Flats in the first line and 26 in the second line (which is a good fatip line) Is as redundant, or are we to read af faca? 15) 74777 10 greet with the word '=58 (>73 >51) aft)>3f71ftit, 21) For details sec W SCHUAKING The Doctrine of the Janas (Delku 1962), $ 170 24) But who has and where is narrated the aning of Dharmanandana? The Sanskrit recension has no remark corresponding to this Page 92-ınes ) We get here in the following sections, the conventional description of the Saudharma-kalpa, Padmavimana the rebirth of Lobbadeva's soul there, the attendants, the way in which he was introduced to the heavenly environments, and his recollection of the past life Page 94-les 1) Compare 794234 para 12-14 3) The first two verses are in favorit metre, the third is a 1974 and the fourth 35 773 (917F4F), a nagurat each foot having 13 (4,4,5) FTTT 19) The metrical form is fifa 23) A nice sumile with plenty of double meaning Page 95-lines 7) The text of Pshows a gap As the query stands, there should follow (according to J) a description of forrit after fe but instead we get the description of the images May be that the description of it is missing For the description of images, See 7419 fur4, para 129 12) We get here some details of the Puri 15) Thrs and next are in farat metre 20) See the 0974 para 138 21) In these verses, the Five Paramerthins are saluted, and then the religious duties of house-holders and monks are enumerated in short Page 96--lunes 5) Here (also p 110, line 7, but P3HTT) the name of TC in heavert 15 En but elsewhere (p 229 line 25) 93461 Looking at the vanous readings together, ATTITU in heaven is 97 and 47947 15 937 9) All the five Jiyas (of Candasoma etc) meet here in the Saudharma vimana 11) There is the TeTTa here for a canonical back-ground of these detauls see how god सूर्याभ is going to the समवसरण of महावीर in the रायपसेणियमुक्त, 28) Compare fornit, paras 21 etc Here we have a good description of the Samavasaraṇa, incorporating most of the conventional details about the startús etc Compare also faritayofa (Sholapur 1943) IV, 710 ff Page 97-lines 9) Here we are given a description of the manas, compare face to far, IV 919f 7) Hereonnards follows a nice discourse on Jins, its nature, its relation with Karman, its migration through various births, and its fipal liberation Page 99-lines 3) This tale of a wild rat is as good as an independent, or even a detached, episode 17) Read 321797 fa 19) ff is an Apadht, mốa form, Page 100_line 12) That is a good list of the repeated instructions in the order of monks Page 101-}nes 4) Even the wild rat is behaving like a saint in human birth Exen a louest being can attaia liberation in due course This gives a lesson to and holds a hops before others 13) Rather पत्तीउ for पुतीउ 7) Better दुरगे घोषवेहि ·*141 NOTES महोत्सव town Page 102—lines 18) Read 93461 Perhaps we have to read 9849aat 31) Note बुवल्यचन्द्र is being addressed Page 103—lmes 17) The metre is gefaalfset 32) There is a reference here to दशरत्पूर्णिमा Page 104-lines 7) Daksmapatha is looked upon as full of plenty, a veritable feaven indeed 21) 249rs, a branch of knowledge which deals with mining The trees indicate the hidden wealth below this is a common idea, see 2:1941 fca, IY, p 36 (ed KALE, Bombay 1925) The secondary branches or roots of the Mädūra tree indicate the presence of wealth below is for thu a form of the Gen dual (=faf9901747)? The extent, nature and the depth also are indicated by the size, juice and height of the tree Page 106—Iine ) 954. or 47TH, perhaps a person who sits in the latticed topmost cage or cabin of the ship and views things at a distance Page 109—lines 26) The two names of4297 (P 104 8) and 040 here, refer to the same Better rcad qrafçuit (see p 105 line 10) 35) 9%, present participle Nom Sing Page 110-lines 7) See above the note on p 96, line 5 8) This is called faruth elsewhere, sec p 162 1 9) See p 92, lines 1f Page 111-lines 27) PART possibly refers to some canonical text IT frius to efarmak' fer may be even a quotation it resembles the style of the Acuranga-sūtra It is a F of what is called the Hyra style Pt BeCHARDASASI Informs me that this is traced in the 5747471, हरिभद्रीयावृत्ति , P 661 30) The Lion is called stafüq 32) Likewise जीवधर had given कर्णजाप to a dying dog which consequently was born as god The gata 39 of atferta refers to it m this way मापदेव तव नुतिपदर्जीवकेनोपदिष्टं पापाचारी मरणसमये सारमेयोऽपि सौरयम् । क सदेहो यदुपलभते वासव- श्रीप्रभुत्व जल्पज्जात्यर्माणभिरमलस्त्वनमस्कारचक्रम् ॥ १२ ॥ Page 112-lines 4) Read 7973 6) We have the oth here 9) The descriptions in prose on this page (lines 9-12, 14-19 and 21-24) are affected by Apabhramsa forms 21) Here the wild, if not wildly cruel, habits of the teleggs in the Vindhyan range arc described The author has given above, p 40 lives 24 f, a good list of Fise people, and here he gives the description of a typical Egesit in the Vindhya religion These people are called irreligious, and this picture shows what the author means by religion 27) The advent of summer is described Page 113—ines 6) Apabhramsa forms are found in the descriptive passages on this page, see lines, 6 8, 10-12 and 21-24 20) Some metrical defect in the first line, atsfrat? 29) HATT Nom pl ? Page 114-lines 8) The elephants had enough evidence on their person that they had come from a watery spot 23) Here is reference to ST ETTET or anyaa Page 115_lines 4) The statue of Arhat is on the head of the Yaksa Very often the image of Târávanātha is found on the head of Padmavatı this idea is as old as Uddyotanasūris time In this context, Dr U P SHANA, Baroda, writes to me thus 'About your inquiry regarding the earliest Yakna image having a Jina image on top, I must say that I do not remember any image prior to about eleventh century But Yaksı images with Jina on top are known from at Icast c sixth century (AD), and you will find a bronze of Ambika (€ 6th century) illustrated as fig 14 in my book, Akota Bronzcs, published by the Government of the old Bombay State (by its Department of Archaeology and Archives) In this context the following observations of Dr D SHARMA (RAJAsthan through the Ages, Bikaner 1966, pp 395 6) may prove interesting 'We have scriptural evidence too of the worship of the Yaksarāja, Kubera Mapy images of this potbellied god have been found in Rājasthan The image of Jama Kubera from Bansi (tear Chitor) is of excellent workmanship It depicts miniature figures of a Jina both in the crown and the head of the deity (Researcher I, p18) 12) First two verses have sa 1444 Page 116-lines 9) This is a reference to the EMETTET For a detailed conversation on the recognition of the 'quefa' sce the agdafest, part I, pp 135 etc 17) P reads arrefety for us.4. The mette is fauet facetas is a joint metre Page 117--Iines 21) Some forms show Apabhramba tendency 27) F 15 the zefa with which the 1977977 (camely agafar ea dat hetc ) 15 recited A Brahmana could be distingusbed or was characterised by this a; otherwise he was just a beggar 2 ·142 KUVALAYAMALI Page 118–lines 6) Here is a list of the gages of this world, so here are is substituted for HIT 18) Note the Apabhramsa forms 30). There is a 1979 in these lines Page 119–line 29) These are eight varieties of arts Page 120-Iines 4) The metre is tlf 26) 355 TRT? Page 121-Mines 1) We have similes here based on peut 4) Rather "FESTETT T? Note the Apabhramśa tidge in the prose describing the river etc 21) This poctic description of 91 is quite catching Page 123–Iines ) This context reminds of iħe parrot episode in the Kadambari 14) Compare Kadambari (PETERSON'S ed pp 33-34) especially the expression stuiferumtimoran TET at etc 19) Eco Infinitive of purpose 22) PUTATE IS perhaps a short form (for domestic use) of 490750 above 21) failem, see above p 16 23 29) Some of these are the case 33) Are we to read 2750) TET 193Vit Freitraffant etc? Page 124-Ines 18) Mare and 1779 were famous as holy places even in the time of Uddyotanasün Sec p 80 above 28) As usual, in such descriptions, we get some Apabhrania forms We have शृङ्खलायमक) Read with J मलेहि Page 126-11 187 The idea of a child being brought up in the herd of deer is not imaginary but a fact of expenerce My friend Shn D PUUTTASWAMI, Mangalore, draws my attention to a cutting from an English magazine which deserves to be reproduced in this context "Bedouins, huating gazelle in the Syrian desert with the aid of a jeep, saw a strange ‘animal' running with the herd On capturings, the tribesmen were amazed to fiod it was a boy about 14 The lad was taken to an asylum at Damascus, where he is being taken care of by the doctors He can only mutter animal sounds and spends most of the time in the grounds completely naked He will eat grass and has only drink is water from an ice-cold mountain stream The lad runs amazingly fast, and until exhausted durmg the chase was able to outpace the jeep It is thought that he is a Bedown boy, who abandoned by his mother in the desert, had in some strange manner been living with gazelle The caption of the cutting is 'Real Life Tarzan', and the photograph of the boy is given Page 127-lines 1) 47 afsau pity is the usual canonical phrase 28) Better read it for एणियाए लविखओ etc 30) Rather पव्वालणा Page 128-lines 3) is presents some syntactical difficulty? 11) Each line has 32 HTTIS If the verse can be split into 4 lines then the 2nd or the 3rd have the same pattern Are we to read fanter for fauc to suit the rhyme ? 13) Eack line has 31 HTT, with a pause after 13 FTTTS and the third Caturmatra has five #TTS The author calls it fait 17) Rather sua for 14TT To converse in Fragts was looked upon as a diversion Page 129--lmes 3) The author shows that he is conversant with ARETTT In one verse, he outlines gut in Sanskrit, but in Prakrit, he gives elaborate details covering more than a page It is not unlikely that he is reproducing the details from some manual on that lore Dr NEMI CHLANDRA SHASTRI, Arrah, informs me that these details about TERTIFI deserve to be compared with those in the वाराही सहिता for पुरुषलक्षण Chaps 68 9 and स्त्रीलक्षण Chap 70, and also बृहत्पराशरहोरा Chaps 75 and 81 Some items are common, but there are differences as Rell 26) In this discus. Sion which is mainly in gathis, there are a few e verses, see lines 26, 29, p 130, line 27, p 131 line 11 33) Note is used perhaps he has a Sanskrit text before him Page 132-Iines 1) We get some details about the future clan here 14) That is how gods, men and Vidyadharas are to be mutually distinguished 27) We get here the description of the mode of worship Page 133–lines 15) It is interesting to note how both 247 and it are being associated with the शाबरी विद्या Page 134-lmes 17) Here is the etymology of Tea T according to Jaina tradition From his two sons भरत > मादित्ययशस् and बाहुबलि > सोमयशस् started सूर्य and चन्द्र यशा दृढवभन् > कुवलयर belong to the latter तस्स भावओ) 25) विजया-मुरी o -नगरी Is reached after crossing दिव्य as well as सह्य by one starting from अयोध्या 6) The first three verses are गीति All of them have > TTT 33) Note the Apabhramsa forms here Page 135 ans 6) This fasteigū is located on the shore of the Southern Occan, see also bclow 135 19 211 We get here some idea of the equipment of the caravan Cf Lulavat 1065f ·*143 NOTES एल्को मती etc Page 136–lines 4) Sometime the following verse or verses repeat the idea contained in the prose above That seems to be the stylistic feature of the author 27) Obviously dur (faridut) Page 137-line 8) This idea of stafit has gone a long way to consolidate the Jaina Samgha consisting of monks, nuns, Jaymen, and lay-women Page 138-Iines 9) On Test see, Orto STEIN Jınıstic Studies, p 19 10) TE Gen pl ? 31) A serious conclusion is reached through jocular or half-serious arguments Page 140—lines 2) The Vamaka has some Apabhramsa forms 29) req=1 Page 141-lines 2) Uddyotana speaks more than once about qafen 74 (see below 2163) In this connection an observation of Dr R WILLIABIS (vide his thought-provoking paper 'Before Mahāvira' I RAS April 1966) may be noted 'whilst the Svetambaras hold that Rsabha pulled out his hair in four handfuls, the Digambaras prefer to say that his loca was accomplished in five handfuls (See Sramana Bhagarān Malāvira, V, part 1, p 298This difference does not seem to be sectarian 5) This gives a good idea of what a sugas means 11 Jainism The equipments of a new monk are noted here Page 142-lines 21) Here is a nice discourse on Dharma, its practice and objective The following details are available here The five Astıkiyas, Jiva and Pucigala, and the resultants of their mutual relation, namely, the Seven Principles, 0114, :11a, Atha, Fru, ac, frit and #ley are fully explained in $ 233-34 Page 143—lines 4) Better read 451 farinet forer 23) Perhaps 746 for 19647? Page 144-Iines 1) Better read सुहुम न वायर वा 29) Note the syntax of the sentence- 30) Rrad अवलविऊण पाव सजोइय जोइय कालतरविडवणा-मरण-फल Page 145mlunes 1) The metre is fon or ata, having four aius in each foot 9) Upon UTA etc, see OTTO STEIN Jinistic Studies, (Ahmedabad 1948) pp 3 etc 10) Note the syatactical looseness of the sentence, quite natural in speaking Page 146—ine 13) It is interesting to note how concessions in the code of good behaviour are given according to the ability of those who practise them Page 147-Iines 14) A nice description of the gathering of dark clouds and of the advent 21) This is a faqat TraT 25) 793 fa is emended, but the original reading appears to have been waifa 'covered', or 'thatched' 27) Some forms are in Apabhraunsa Page 148-lines 3) Better read #TGITT UTENT11) Indra-maha, Maha-navamı, Dipävalı and Baladevotsava appear to follow in succession after the rainy season Se प्राचीन भारतीय 1974 (Ahmedabad 1964) by S AGRAWAL Page 149—lines 6) The prose passage has sze449 and shows some Apabhramsa forms The trees mentioned here belong characteristically to the Western Coast, where obviously the farraigat was located 14) Note afor for cor 21) Note the Apabhraınsa forms Page 150-Ines 4) What a realistic sketch of the style of gossip of women folk carrying water! 8) कितीए for कितीए 1s Equally justified 18) It is a 0.81 43 perhaps a residential school to which students from different parts of India have come, for instance, 1) #TE, 2) quicy, 1) मालव, 4) कान्यकुब्ज, 5) गोल्ल or गौप्य, 6) महाराष्ट्र, 7) सौराष्ट्र, 8) ढक्क or टक्क, 9) सिरिअठ or मिरिअग and 10) iva Srikantha is the same as to See A MASTER DSOAS, Vol XIII, part 4, P 1009 See below the notes on pp 153 Mathas are well-known in the South 22) Note 7t, stafema, farms are forms of plays 25) Branches of learning studied 21 Cr, Tasia, सास्यदर्शन, वैशेषिकदर्शन, मीमासा, नैयायिकदर्शन, अनेकान्तवाद and लोकायत See A MASTER Ibrd Jainism is covered by 2018 See Annals of BORI, vols 48-49, p 247 f Page 151-lines 7) Here are enumerated secular branches of learning, covering various arts, crafts and miraculous attainments Note the phrase 72 +175 and 64 fastans, scc above p 22, 11 12) Terc is a specific reference to pupils who were given solely to the study of Vedas 18) The language in which the lads from that residential school are talking is typically conversa. tional Mid Indian possibly imitating the contemporary spoken idiom as distinguished from the literary styles known to us in Sanskrit, Prähnt or Apabhramsa For some adnotations on this passage, see A MASTER BSOAS, vol XIII, part 4, PP 1010 ff 719311 quat-the talk or conversation started T Passie third p sing 19) It is interesting how purc Sansknt words are retained as it is done in the present-day Modern Indian Languages Test ist p pl of the of rainy season ·KUVALAYAMALA present APIE 'white', 'fair' Or 35 : TI? Sage is a post position or its use See 'Note on Two Post positions of Late Middle-Indo Aryan Tanaya, Resi and Resamn! by LA SCHWARZSCHILD Bharatiya Vidyā Yol XIX, Nos 1-4, pp 77 T, Bombay 1962 21) Ther seems to be some pun ether on भोजन or स्पृष्ट preferably on the latter वणि colloquial of वर्णय 23) The termination वास्तव्य seems to be affected by the following ते 24) अम्बोपिन्वयमपि Lile 3fcat, afer also seems to serve the purpose irrespective of person and number 26) The remark of the prince clearly indicates that these (silly) boys have hailed from different parts of the country (defika) and their chatter is inconsistent or disconnected Page 152-lines 2) TATA is typically colloquial, compare in Maratha start if one objectively analyses any speech of the educated people in any of the New Indo Aryan languages, it may not be much different, when judged from the point of view of literary languages like Sanskrit, Prakrit and Apabhrama the admixture of Sanskrit words dropping of termination and syntactic lapses 4) This is definitely colloquial, running parallel to the literary current known now as Apabhramsa 6) सयिउ = सहृदय सहृदय छप्पण्णय or पप्रज्ञ is an adept in the recrta tion of gathas 7) taiat seems to be an imitation of collaquial pronunciation of mat or 8) It is an Anustubh Obviously, it is a mangled form of some standard lincs Dr H L JAIN draws my attention to the following verse from the Pakestantra वृद्धिर्यस्य बल तस्य निबुद्धस्तु कुतो बलम् । 939 Fat HT HET 7817 fyrram 1 Many of the copperplate grants have a concluding line like this JET TET UT AFTFT 164 ACT 96679 9) The Agustubh has 32 33rts while the area has 32 #tars (12+.20) in a line, being more or less an extension of the gathā gris colloquial for go Apabhramfa allowed variation of any vowel for any vowel, plenty of it must have been there in the spoken dialect 11) This is a Dohaka (14 - 12) or faqe (4x3, -, 4,4--), but somehow pafa and do not rhyme The first two 916s have eight syllables that is how perhaps it is mistaken as a 12) possibly for 915) 13) 11 is a good gatha, only They should be substituted by acou LEATsit and get are in the Acc sing through Apabh and a but really eztu and 3* in Prakrit There are some Sanskrit spellings 23) Note fast Baafar There were provincial traders characterized by their various provincial languages (SET SHTET), which are to be distinguished from literary languages (like Sansknt, Prakrit, Apa bhramsa) On these verses see A MASTER BSOAS XI/1-2, 1950, pp 413 15 24) Gollas are an itinerant tribe They tend cows and sell medicines etc They are akın to Abhiras They are described as dark Their speech is illustrated by h or 373, rather difficult to interpret 25) Generally speaking Madhyadesa is the territory bounded by the river Sarasvat in Kuruksetra, Allababad the Himalaya and the Vindhya Here a refers to the central area of it, now a-days covered by Hands of which at 3731 good ancestral specimen 26) Magadhas are the residents of Southern Bihar the expressions एग ले or एश ले (from एसे ले) have a clear Magadhi stamp Nom sing in and changed to 27) 777777 is the Doab between the Ganges and the Yamuna and it was a part of the Madhyadeśa fart fint must be from some predecessor dialect of Hindi The readings of P are किं ते कि मो(दयम्) 28) air refers to Kashmins Page 153–lines 1) For I J reads 793 which refers to those who come from 29 or the Panjab E='here or there, or 'thus or that 2) Those who came from for LET spoke 'पउडय मे चउडय- nice? 3) मारुए those who come from मरुदेश or Marwar 'अप्पा तुप्पा' remind one of Marwari apam we (ICI) and Manjhi Panjabi tupa you (LSI) The author is not sympathetic in describing them 4) Thas (a clan of that name) are described to be pious and diplomatic (afafanefigur) spole 'Oh that is not good Di D SHARMA adds the following observation on Gurjara (Rajasthan through the Ages Bikaner 1966 P 110) 'In the Pratıhara period {€ 750-- 1018 AD) itself the earliest reference to the word, Gurjara is found in the Auzalayd mala of Uddyotana Sur written at Jalor, in 778 AD in the reign of the redoubtable Prathara ruler, Ranahastın Vatsataja Onits p 153, we find the Gurjaras differentiated from the Sasodhavas Latas Malisas and Maravas aod described as devoted to dharma and clever in matters of peace and war (Members of a barbarian horde could hardly have received this high praise, and that this is not fattery inspired by the authors stay in the Gurjara country can be seen from the description by Yuan Chuisg who speaks of the king of Gurjara as "distinguished for visdom, courageous, a deep believes in the law of Buddha and one who highly honoured men of ·*145 NOTES distioguished ability") Obviously, the differentia here is provided by the geographical location of these people if the Lātas, Saindhavas, Māravas, and Mālavas mean respectively, the people of Lāta, Sindh, Mārwār, and Málwo, the word Gurjara should naturally stand for the people of the territory known as Gurjara And that a territory known by this name did exist can be scen from the description on p 282 of the same book which speaks of Sivachandra Gani's visit to Bhillamāla and also of his disciple Yaksadatta Gani whose disciples beautified the Gurjara-desa with temples (rammo Gujjaradean zehr kao deve harcekım) Not very far from Bhillamala, which was thus a part of Gurjara (not only according to Yuan Chwāng but also Uddyotana Sun) was Jalor, then ruled by Vatsarāja (ABORI, XVIII, p 137)" 5) at covered major parts of the present Gujarat The forms illustrated have some resemblance with Old-Gujaratı forms 6) Ta is the terntary round about so feat The people there spoke '734 Hsuit ' would mean 'you are brother and sister', if it makes a sentence Perhaps they illustrate some phase of Saurascni, if not of Prakrit in general 7) Karnātaka people of nif(or sfecife 797) are not Kanarese, but reading adı (meln causa) the first two words are good Telugu for that go' The author is writing in the 8th century when major portion of the Telugu area was included in Karnataka, or their boundaries were not identical with the present ones, and the script was almost common 8) art, Tâzikas, 1e, Persians or Arabs, and their description is significant The words 'asi, 5 136, miss' suggest Kismis currants, but the three words seem to form the same phrase as in asi masi-kasi-vānua etc' 9) Kosala, the Kingdom with Ayodhyā as its capital, had two sectors, Northern and Southern The words 'jala, tala are suggestive of the Chattisgarhi zeli, telī (acc of the relative and correlative pronouns), used in the area formerly known as Mabakosala' 10) मरहट्ठे, those hanling from महाराष्ट्र दिण्णले and गहियल्ले correspond to Marathi past participles दिलेले and घेतलेले 'given ard taken' 'The Prakrit model 1s obvious दिण+इल्ल and गहिय-+- इल्ल As wc arc guided by literary specimens, which are after all limited, some margin has to be made for regional and dialectal variations (of the normal type) in the predecessor forms The Old. Marathi preserves a form ons 'given found in the Pātan inscription of AD 1206 sce, W DODERET The grammar of the Jñanesvari, BSOS IV, part 3, pp 543-73, section 5 A form stret is found in the ardealt also, Govt cdtion, * *7-48 11) The Andhras uttered 'afe gfe, fa' which may be intended for Telugu adı, pondo randı 'that, go, come' 12) Here eighteen avait ITs are referred to, but in the above verses the author has illustrated only sixteen A MASTER opines that the two missing Desi bhasa are possibly Odra and Drāvidi, as in the Natyabastra 20T124 =Spoetry. The prince sces there soms other people of the non-Aryan stock the Kba sas, a mountain tribe, the Parasas inhabitants of Pārs or Fárs, and the Babbaras who are often mentionçd, but not indentified 16) Measures of weight uke 92, 93, 94 ann Thit are mentioned here The next verse presents some difficulty see below the marginal potes on it, Page 154--Imes7) Note the swift style 10) Compare TZS story, 53-54 Rather TIFSYFTWT 13) The metre is thiforary(7361) or arere, the first line has four gras, so also the second There is some internal rhyme रणत, झरत ect 14) दिट्ट त जयकुजर is a good अनुष्टुम् line 21) Many of these ideas, almost in similar words, are found in the story of Ece, included in the com of aaz on the Uttaradhyayana sūtrz, see verses 59 ff Page 155—lunes 7) Here we have 959 310s cnumerated in the present context 29) Thts storv is found in the commentary of Devendra on the Vllarādhyayana, it is critically studied by R FICK in his Eine Jamıstische Bearbeitung der Sagar sage Keil, 1888, also TEST FUTUE ed by Muni JINAYIJAYA, Ahmedabad 1921 31) TEE Pass 3rd p sing, see also 1561 where the usual Tique is used Thus we get here a list of persons and supernatural sources consulted to know about the unknown L'age 157-line 19) May be that these are quotations from some faff IT, verses partuilly akin to these are attributed to the Angavidyā and quoted in the commentary of Devendra on the Utarādhyayanasutra, see CHIARPENTIFR's Notes to his edition, p 311 (Uppsala 1922) Page 158-lines 10) With a view to making the contest romantic, the author has depicted the hero more as a romantic adventurer than as a pious soul ordained by Karmas to reach Vijay đpuri for the spiritual enlightenment of Kuvalayamāls 14) Here is a poetic description of a woman, from her foot-nul to the hair on her head--this mode of descnbing is seen in the ·*146 KUVALAYABĀLA Ardhamāgadhi canon as well; see, for instance the description of queen Dharini in the Aupapilla sutra, Sūtra 12 The description of Mahavira (Ibidem, Sätra 16) however starts from the head and ends with the feet 25) On the tes stages of TateT, the following verses from the story of अगइदत (In Devendra's com on the उत्तराध्ययन) are interesting निमुणिज्जइ पपडमिण भारहरामायणे सत्येमु । जह दस कामावत्या होति पुड कामयजणाण ॥४१॥ 1) पढमा जणेइ चित 1) वीयाए महइ सगममुह नि 11) दोहण्हा नीसासा हवति तझ्याए पत्याए ॥४२॥ ॥४) परय जगइ चउत्थी ४) परमवत्याए उमई अग | I) न र भोयण च रुच्चा छडावस्थाए कामिस्स ॥४३॥ vi) सत्तमियाए मुच्छा vu) अट्ठमवत्याए होइ उम्माओ । पाणाण य सदेहो x) नवमावत्याए पतस्स ।। ४४ } 1) दसमावस्याए गओ वामी जीवेण मुच्चए नूण ! (compare also पउमरिय 15 46f) For a detarled enumeration of these from different sources, see R SCINDT: Berträge Zur Indischen Erouk, pp 124 f, Leipzig 1902 Page 159–lines 18) The line and etc has some metrical ring in some parts 29) The author has not given carlier any indication of these detailed activities of Kuvalayamála Page 160--Ines 9) This content reminds one of foreign art and Farm in the Samarīt ccalahā, 2nd Bhava Takfiet is present in both the places Hanbhadra introduces her in a painting and here engraved or cut on a 5m 18) Compare afrafagure etc and the front Iines below with smakar serses in the 7378579 II, p 72 JACOBI's edition 22) अवरलिवी, some different script, other than arkit On some details about farfe, please sec H L JAIN Aretarifa में जैन धर्म का योगदान (Bhopal 1962), pp 2861, A NARTA जैनागमो में उल्लिखित भारतीय लिपियां, एव इच्छालिपि In the नागरी प्रचारिणी पविका, 75, 4, 3431, also his सादेतिक महाराष्ट्री लिपि का एक ग्रन्य, पल्पना, January 1952 24) The metre is fauzi, which is called gave The second line is slightly defective Page 161~ines 1) Elsewhere be is called stor, P 1108 3) The structure is that of a gatha, but the ring is slightly different 16) Description of the morning 18) This is a fagrast THT, so also the next Page 162–Ines 3) These are the practices of propitiation for getting a child 9) Kuva- Jayamála is dark in completion 21) Here is a discourse on what is heya, upädeya and upelecka niya with reference to this and the next world Page 163-line 14) He is a ferret, so he flies Page 164-lines 3) The string of similes adds a grace to the simple style, sec also line 8 below, and lines 7 ff on p 165 11) Rather PT Page 165-mes 1) See p 158 4 17) These hyperbolic espressions show the author's mastery over expression 27) See notes on p 158 25 Page 166-lines 16) These gathas are of the Vipula type 32) Strings of such similes evidence that Uddyotana is adept a hus ideas and expressions Pgae 167--line 1) The author says 't quitat' because he does not accept the theory of creation Compare शाकुन्तलम्-अस्मा सविधो प्रजापतिरभूत् etc Page 168-lines 8) This context reminds one of the 243TET 11, p 65 (JACOBI's ed) 11) I offer but poft 23) Very often the use of ff in this text is a forerunner of Marathu *** Page 169--Iines 3) The box for betel leaves has the shape of fish with golden wings 12) The advent of the cold season is being described A string of short sentences giving significant colour-strokes in a descriptive picture is a speciality of Uddyotanz 21) Compare 45471 I 26) Some forms are in Apabhratasz, also in 33 ff on the next page 33) Those who scorched themselves with five fires are qualified as Mahamunis Page 170–lines 7) These astrological details need scrutiny, especially with regard to their source 12) The Ki is coming at night, as is the custom in some parts of India 21) Prewedding preparations in the palace are being desenbed Page 171-imes 3) There is a description of the Wedding of fresh and Tyrant in the YTT II, pp 74 m) Compare the four voces with 56937, P 80 18) These four terses are in a Goyat metre, called art, cach line of which has 16 HTTTS (6,4,4, 2) From the second verse onwards, the lines are interlinked with 787 Page 172-lmes 4) Note how a long passage, quite a nice one, is absent in P 10) There is a slight metrical defect which can be removed by reading 94for FTE, so also in 12 where the emendation is suggested, or feet 15) This passage is found only in one of the 1155 18) sf Gerundive form, cf Kaanada forms like madi 08) EMOTS 15 not recorded in the PSM ·*14/ NOTES Page 173—lines 8) The expression 8MTAFFS etc is really out of place, because they are now husband and wife, the whole atmosphere, therefore, is a bit artificial though quite catching and romantic 17) Either the whole episode is a later addition, at a second thought, or we need here a sentence तओ णिग्गओ सहीसत्यो। Once the friends had gonc out (p 1724), but they were again called in to arbitrate this dispute The context does not sufler, cien if this episode is omitted 25) FE+ 3THAT FEfaut? 32) fatt is situated right on the sca shore, and its southern fortwall is washed by the waves of the ocean 35) Read करवतुक्कतमाणमीणय T'age 174—-lines 7) Here is a use in four lines each line opens with 6 and a number of TS (-U-), so it may be called in general cafescit or in particular sima (as defined by some) 14) The metre is NT, see the note on p 171 18 20) These fagres are also known by the name gyuta or are FRS 21) (1) gefaser is a 'riddle or conundrum' thus defined in the Känyüdarfa (III 97) which enumerates sixteen sub types of at smidifania Thailatvianot परव्यामोहने चापि सोपयोगा प्रहेलिका ॥ Bina mentions It -कदाचिद् अक्षरच्युतमा-मानाच्युतक- बिदुमती- Tagüneutforen-sarafafarafareraingaytishe (ed PETERSON, Bombay 1900, p 7, line 22, see his notes on the same, especially the extracts from the com) See also Dr P V Kane's notes on the Sāhulyadarpana 12, p 23 f (Bombay 1951) The Kamasutra (13) puts it as one of the is The reading (2) Tort is uncertain, P reads sustend aus Is it Tursh? (3) afan- खराओ=अन्त्याक्षरिका, which is also known as प्रतिमाला On this see P K GODE The history of the Art of capping verscs, in the Dr S K Belvallar Felicitation Volume (Delhi 1957), pp 169 74 These three, according to Uddyotana, are quite popular, current even among the cowherd boys 5) (4) farguait-According to the definition given by the author the last syllable also should have been an alphabet PETERSON in his notes, referred to above, gives an illustration which has dindus in the first and the last syllables Page 175-lines_3) सप्परियासु (5) The name of this nddle is अट्ट" or अट्ठाविडओ The first line gives a clear definition of this d) This like and the illustrated versc are in Sanskrit 10) (61 9FIFTT of which so many alternatives or varieties are known, arising out of grammatical or See Hema Käryanu susana, v 4 (Bombay 1938) p 323, especially the Przeka 14) By Aia the author has the standard dialect (either ETOT or Traat) in view that is why he mentions also W, farat and met 15) Tea is an important variety of प्रश्नोत्तर which is illustrated by Haribhadra also in his समराइचकहा pp 610f21) (7) पटुटठ 23) The author is using some explanatory words in Sanskrit sfarfecit etc is a good mat, with three pādas in Sanskrit and one Prālrit Page 176– lines 1). (8) Barc4a74 is illustrated in the Notes of Peterson referred to above thus अक्षरस्य वर्णस्य च्युतियंत्र तदक्षरच्य तक यया-कुर्वन्दिवाकरश्लेप दघच्चरणडम्बरम् । देव यौप्माकसेनाया वरेणु प्रसरत्यसौ ॥ अत्र करेणुपदारककारच्युती द्वितीयार्थप्रतीति । 4) (9) मात्राच्युतकम् is thus illustrated in the Notes of PETERSON referred to above मात्रापाश्चुतिर्यत्र तन्मात्राच्युतक यथा--मूलस्थितिमय कुर्वन्मात्र प्टी गताक्षरै । विट सेव्य कुलीनस्य तिष्ठत पथिकस्य स ॥ विटपदादिकारगावाच्युतौ वटस्यास्य प्रतीति । See also Hemacandra's Kāryanususane, v 4 (Bombay 1938). p 315 6) (10) Fargeya 9) (11) 774- TEH, Katyānusāsana p 323 13) (12) furounit--what is intended to be said is not apparently sazd 15) (11) ECA-TRT OF AT1, Ega seems to indicate the central theme 17) (14) te The Kūryānu šūsana (p 321) Voreka, iliustrates what is called quan, certain syllables being arranged in the lotus Oac author gives two illustrations 21) (15) strand In both the gathas the second half is identical 25) (10) #9 The prose lines explain the significance, as well as TST (= great gras Fer) 30) (!7) *91WTH The idea underlying this is explained in line 31 32) (18) herzfear The first letters of the four quarters of the Gatbă are meant Page 177-lanes 1) Better combine the readings of both ) and P, and read thus with a little cmendation 'दासो ह ते' ति कामयतेण 2) छप्पण्णय-पप्रज्ञ See my reper on the छप्पण्णय-गाहाओ in JOR, vol XI, 4, Baroda 1962 15) farintyû is on the shore and close to the forest is a catching discourse on Samyaktvy, religious faith or spiritual conviction, wtuch is a shelter and safety to the soul in Samsāra It is likened here to 'a plank in the sea', 'a caravan in the forest', 'a track in the thicket', 'a lake in the desert', 'food in famiae', 'fire in winter', 'the wish giving jewel for the poor', 'a supporting branch in a rushing stream', 'armour on the battle field, 'sun in darkness', 'a lake in the burning forese', 'a supporting branch on a precirice', etc dialectal etc variations (=Feref or quere?) 28) Here ·*148 KUVALAYALALI Page 178-lines 25) The similes are quste effective 32) The author has a fund of useful information from which he draws suitable illustrations, and his discourses carry a great effect on the minds of his readers and heaters Page 179-lines 7] Read for TV 11) 3 in some of these words may stand for short ओ 19) Better जियाण for जियाय Page 180- lines 24) That gives some ideas of the preparations of the Journey to the east 31) This context reminds of Sakuntala wlio takes leave of trces etc in the fourth Act of fan97057, IV 8 1 Page 181-lines 16) Here TT is taking leave of domestic birds and beasts 25) Here are the rituals before the Page 182 line 6) Here follows a poetic appreciation, in comparison and contrast, of punce Kuvilayacapdra and princess Kuvalayamālā, by themselves and in relation to others Page 183--lunes 19) fatungst is obviously different from her grant 2) Here follows an exposnion of good and bad 777, perhaps from some TT TETET Page 181–lines 10) Compare 73***, 94 35-3625) On his way back from Vnayapuri the prince first crosses the Sabya mountain 28) The monk is neither a Tápasa nor a Tndandın His three characteristics are (1) The hair on his head is pulled out lately, (at) he is wearing white garments, and (tu) he has a bunch of feathers in his hand, apart from his captivating appearasce 33) As his eyes are working and his feet touching the ground, he could not be a god, but he is a farmer who has recently entered the order of monks l'age 185-iines 8) Lata desa is said to be known for Desabhisās 18J Here is introduced a screen or scroll on which the HR 7% is painted .1) Here follows an attempt to present vanous sketches from this world, of persons showing their activities and the consequences to which they are subjected here and elsewhere 27) A king with his activities 32) The robbers and the robbed Page 186-Imea 6) The cultivator and the head of the family, their minor and major sins 18) The plight of tbe family members on the death of the head of the family Page 187 - lunes 6) In this paragraph the amorous enjoyidents of the couple and their consequences are described 20) Singer, wrestler, wealthy, learned, ascetic, archer, a woman in delivery pains etc are depicted in this para Page 188-lines 8) Wedding and the stages, duld to old man, both happy and unhappy, are depicted in this para 20) A king, a greedy sea-fater, a fisherman, a trader, pious men etc are sketched in this para 31) Hercon follows a sketch of the animals, Killing each other with natural apupathy, eating one another for food, and they are all suffering under the sway of raga and diese Page 189-line 18) This para depicts the scenes from helt Page 190--line 14) Hereonwards the PTT is sketched, and the effect of all these scenes on Bharu Page 191-line 1) This episode gives some glimpses of the contemporary vocations and ways for earning livelihood and wealth Page 192-3-line 27) Hereonwards we get symbolically spiritual interpretation of agriculture (127), tending cattle (129) seafariag (( 33) mining (p 193, 1 2), carrying merchandise (4) begging (6), gambling (8). fighting (12) wrestling (14) miraculous eye-paint (15), managing a demon (18) miraculous spell (20), and wionog divine favout (22) Page 1944-incs 1) Better 77 154 FFTOT GET ITA I 18) Here we get some information about initiatron into the order and equipments of a mork 33) The smagery of the mornig walight is very nicely put Page 195 lines 12) Here se are introduced to Dhātun idios, alchemists, who are busy in converting baser metal into gold 20) Read mateHTS TI 25) Here some glimpses of the technique of alchen 20) मुव्य and तब are synonyms_30) नरेन्द्र a charmer, magician Page 196-line: 2) to has a doubic meaning, a king, and also a magician 5) अत्यि [अव for अह्वा] रसवो। fa 372free it is a metrical unit 32) Toittaa is the name are ·149 NOTES of an ancient text, see, for some details about it, JC JAIN TETNIEST FT sfarce pp 673 etc, also Anekānta, vol II, pp 485 f Page 197—Iines 6) Rather info foru, see p 196, line 32 above, for a similar reference to plantares Or whatever the Sarvajña has preached in this respect is Gues itself 20) That indicates the great authority of the luftargs 21) fig is used for the plural 29) What are known as Dhatuvādins in common parlance have three specific classes FrTaifa नरेन्द्र and धातुवादिन् They are further defined and explained Page 198-Incs 1) Here the morning is being described 11-12) These two verses show, with vowel-grade variation here and there, 24 (11-13) HTTS in each line, and the pattern may be called अवदोहक Better read चक्कायए with J 13) This is a gathā 18) These three Sanskrit verses are in the 3162 metre 23) Here we get some idea of his, or of any prince of that time, travelling paraphernalia 27) Read gegfont or sofer resale Page 199—lines 17) Are we to read 7 7 for ser? 28) Here is a pear of thc town decoration Page 200--Iines 8) The ccremony of alacrutfit is described here in this paragraph In this context, please note the observations of Dr D SHARMA (Rajasthan through the Ages Bikaner 1966, p 314) "No book gives a description of the Yuvarāja's rights and dutics A fond father must have left much to his son (See the Upamitibhara prapanichukatha pp 237-238, Tulakamañari pp 93, Kuralayamāla p 200) By giving him an impressivc coronation, attended by all the influential sections of the society, he tried to ensure his peaceful accession and mostly succeeded in his objective Led by the ruler, the Mahasāmantas shouted, 'Victory to the Yuvarāja", as they poured on him scented water from gold pitchers, Interspersed with auspicious articles like tender shoots of leaves, lotuses and other flowers (Kuvalayamuli, p 200) And further solemnity must have been added 10 the accession by various ceremonies The minimum agc at which a Kumara was made a Yuvarăja, probably, was 16 years It was not necessary that he be 25 years old, as assumed by some writers on Ancient Indian Polity' 11) afruita जउकारिओजपकारित Page 2016ınes 16) This indicates how gout (in which the right played an important rôle) was important 21) That is how the same mother deity gets different designations cr names under different contexts 28) 7771 and qui(+) refer to written symbols for voneis ard letters (in general) Possibly -2004 stands separate and without case termination It is a good descrip tion of a palm Icaf Ms The leaves hit the bunch of leaves) are as long as the wooden boards (TEFTor even Exot), between which they are packed The script is dat, and the letters which are inscribed on palm-lcaves are covered with the fluid or powder of TEST Page 202—lines 1) This paragraph summarises the fundamentals of the Dharma which the huladevată has given to him in that Mss Moksa or Liberation is achieved through dariana jñana and cintra The fise Vows Ahimsa, Satya, Asteya, Brahmucarya and Aparıgraha are to be practised All beings, like oneself, yearn for sulha and dread duhlha, so orc should be kindly and friendly to all the beings, both frasa and othāvara, treating them all like oncself Mind speech and body must be duly disciplined for proper bchaviour, and one should Imad an zustere life cultivating qualities like kami etc The passions should be subdı ed uithout any rietence, and ultimately one should give on the world, plunged in study and esce irtent on Jina uho is free from ruiga and drepa it is thus that the self is realised This Dhırma znes the fruit of Moket and is the source of all happiness 12) Amitapati's Sanskrit counterpart runs thus- सत्येप मंत्री गुणिपु प्रमोद फिप्टेषु जीवेष कृपापरत्वम् । माप्पग्पभाव विपरीनवृतो रादा मगामा विदयात देव ॥ All these go back to a Sutra of Umissiti-मंत्रीधमोदकायचमाप्यम्पानि च मत्रगुणाधिरपिमान- POTATIRO w-! 17) 4 = 33) P11, initiation rather than scnursiulion Tage 203–on1) Dharm3, as an allrourd socio-religious orfanisation, needs at cast the following constituents an object of rescience, scripturs, is cher and a group of followers But ofico dhamma is used in a limited sense alca, ard it means, some ritual, son e balicſ, some cuts, It is in this listed sente that the cutters somc tenet, some tradition, some custom and so on Presenting different darmo which the lirg rejects ore eller the other, fx cau'c thu do not tally Mihhat the Ket deyals has guira to him in the stiplurel Ms 1t is better that ne read ·*150 KUVALAYAMALA text अम्हचर, cf Konkan, आमदो, Agreeing with धम्मो 21) What the religious teachers are going to state is qifaja, and not Dharma as a whole or in its enurity 23) This corresponds to the Buddhistic veiv, stated possibly in contrast to the Jaina view which is given in that text by the Kuladevată 27) The two view-points, given in lines 27 and 31, look apparently alike that may be the reason why J omits the first and P omits the second Both of them have the Samkhya terminology as their basis The first is specifically attributed to Tridandins but the second is stated anonymously 35) Equating Kpny with Paramātman, this verse echoes many bits from the maritat-see, for instance, VI-29, 31, XIII 16, 27, XVI11-20 etc Compare also the Stetasratara VI 11-एको देव सर्वभूतेषु गढ etc Cr मूयगड 2647_Also the verse एक एव हि भूतारमा भूते भूत व्यवस्थित । एवधा बहुधा चैच दृश्यते जलचत्रवत (सत्यशासनपरीक्षा 86) Page 284-lines 3) In lines 3 and 5, Brahmanical sacrifices are put forth as the religious practices 9 See the variant line in P11) Here the case for TIMESTA IS being pressed 13) See how lines are improved upon in one or the other Ms 15) Dana is the highest dharma of the house holders 18) Pomits lines 18-21 and J omits 22 25 Their contents are such as to induce one to argue that they are alternative pussages or both can have a legitimate place in the In the first view, the term as being understood in a different context In line 22, are we to read a E7 974-( itara)? 97) This is a typical case of devotional dedication carried to extreme some such cases are reported even to day, and socrul reformers are up against them 31) This is self immolation in fire of water as a part of religious end Such practices are reported at various localities see K K HANDIQUI Salastalaka and Indian Culture, pp 391 1, especially foct note 6 Page 205mines 1) va a 4-T would have been more suited for Jarna terminology 3) The king, while rejecting this view is putting forth the Jaina view, which is prescribed primarily for monks these are socially beneficial acts which involve apare inevable in the case of a layman Ararang ata qon triti 5) Note the alterntive line given by J, which is less popular in expression 6) On this port, the author has expressed himself more than once earlier internal purity by removing Kasmc dirt is more important than outward cleanliness achieved by bathing in holy waters or at holy places 9) The alternative verse of J is quite dignified 11) Here is a case made for Varnaśramadharma in refutation of which, the Jaina defirution धम्मो वत्युसहावो is stated 15) Building of temples for the worship of god is accepted by both but the long raises the point 'which god? 19) The reference is possibly to an image of man (representing some god made of earth is to be created and some mantras are to be repeated before it with a view to burn crss sins 23) Dhyara as means of Molsa, is accepted, but the king wants it to be accompanied by tapas austenitics, bila rules of good behaviour, and mujama self imposed restrictions 27) Obviously the king means that for should be shown to those who are deserving, but not to ranu simply because they are elderly etc 31) This is the patent view of the aifea school 35) This refers to giving gifts to Brāhmanas Page 206--lines 3) This seems to be the view of Kárunikas 'who also according to Vacaspats Miera were cne of the Saiva sects As the name Kārsnika, however, alternates with that of Käruka siddhantins in the commentaries of the Sankara bhāşya on the Brahmasülras and the Kalamukhas in the commentaries of Ramanuja and Kelava Käsmiin, the three terms, Karunika Kiruka and Kalamulba can probably be equated (Rajasthan through the Ages, Bikaner 1966 pp 412 13) 7 No one has any right to kill any one on any pretext-that is the stand of the king 9) The point at issue is not clear 11) This is an interesting view that the 32 funt wants to avoid all animal products treating them on par with fi.sh Hatibluadra also refers to them and their vicw (Samariucrlala, pp 552 53, ed K JACOM Calcutta 1926) On the exact meaning and identification of qy for sce B J SANDESARA A Note or the word Sveta- Dhikru, Journal of the Oriental Institute, XVI, No 2, pp 120f These ascetics possibly besmeared their bodies with ashes, and hence called so Eirly tradition identifics them with Ajlykas In thes connection see N SHASTPI Development of Religion in South India, Longman's Publication 3963 p 315 Plata secms to be a non Brahmin temple priest 19) The Il topadela (1.183) has a verse like this-यन Tीता हसा शुकाश्च हरितोहता । मयूराश्चित्रिता येन स ते वृत्ति विधान्यति ।। The king makes it plain thai karma is only another name of Yidhs 27) Isvan, as the guiding ·*151 NOTES rites followers force behind human activities, is rejected by the king The author of the Rajasthan through the Ages (Bikaner 1966), pp 396 fi has some comparative observations on these religious tenets and 33) There are many people who are capable of discriminating between Dharma and Adharma--that is how and why some people practise renunciation 35) Knowledge is considered to be more important than good behaviour This may be an attack against some Sümkhya Sec K K HANDIQUI Yašastılak and Indian Culture (Sholapur 1949) p 229 Page 207-lines 3) This is the Jaina doctrine according to which one should abstain from ſive sins and adore Arhat as deity This tallies well with what was written in the Ms given by the Kuladevatā 9) Every one is free to practise the religion professed by him, whether it is or is not acceptable to the king 11) Dharma is based on the Agama which conslitutes the words of an. Apta who is free from rāga and dvesa ctc (line 14) Samantabhadra's description of 3710T IS helpful in this context (रत्नकरण्डक ५-७) आप्तेनोत्सनदोषेण सर्वशेनागमेशिना ! भवितव्य नियोगेन ना यथा ह्याप्तता भवेत् ॥ क्षुप्तिपासाजरातजन्मान्तक मयस्मया । न रागद्वेष मोहारच यस्याप्त म प्रकीत्यते ॥ The knowledge of Agama 13 inherited, like the throne, through a succession of Teachers why the Agama is authentic and authoritative is explained in lines 25 26 31) Note the distinction between grey and मोक्षधर्म Page 208—lines 1) In this paragraph the prince reviews his carcer upto this time 29) When a monk says that it is only a blessing Compare in lus context the other expression सद्धर्मवृद्धिरस्तु more current in the South than in Gujarat Page 209–lines 9) Here we get some details of the tattfaf 16) This is from the उत्तराध्ययनसूत्र IIII This and the next paragraph explain fully this verse 18) This is a detailed explanation of what is known as que ficaçcerea which illustrates how rare the human birth is On the rarity of human birth, Matceta gives a similar illustration in his Adhyardhasatala min प्राप्य मनुध्यत्व ससद्धर्ममहोत्सवम् । महार्णवयुगच्छिद्मंग्रीवापंणोपमम् ॥ ५ ॥ Page 210-lines 1) Hcre follows the 5914, explanatory application, of the çert noted above 12) Even if one is born as a man, to belong to a worthy family etc and to get Jun?- dharma are something equally rare Compare THTO NII X4 That Jina dhuma is rare is nicely explained with a number of apt similes Page 212–lines 1) a 7 afur yforupt has a metrical ring The Dauda should be put after 4707, and not after 474756) The author explains how one's Karmas are all powerful and how their consequences are certain and cannot be escaped 10) A philosophicai attitude like this that one is responsible for the consequences of one's own thoughts, words and acts definitely enables the individual to bchave better and supplies a stable base for the moral balance of the socicty This is really to the credit of the Jaina teachers 11 at they hasc bech able 10 crolie a philosophy of conduct uninfluenced by any reliance upon Super natural intervention or guidance 32) Uddyota na stands almost unparallciled in this peculiar style of presenting a string of short and electively varied sentences and clouses Page 213—lines 7) T5 is de facto entrusted with the powers of the king of course, the context may not allow us to generalise about the contemporary practice 11) Herconwards is expressed a genuine yeaming for adopting the life of renunciation characterietic of a Sramana or Jainn monk 23) This shows how renunciation esen dunng boy hoed w3s la: ded at the time of Uddyotana, to-day, however, though now and then practised, it is not looked upon with favour hy the society in general Tage 214-line 6) Some of the similes ars quite catching 13) In the vich of the author, * 15 ncier too curly to adopt frimanya perhaps boy.hcod is better suited for its adoption 10) The No Scrses, one in line 16 and the other in line 18, are paralk Ils drafted of Sürya is also true of th- Jina surya 20) It is a prayer in Sanskrit and the metrical form is * Ratnaprabha's Sunshrit Digest reads IT for 194) Se abesc p 183, line 135 31) The Sanskrit tert (p. 72 7) rightly renders the tası padi thus-instfrit oft Part 213-lines 13) The normal form of Messing is tart.8) us posuble a contrace tion of एप or एक Page 216-link Asas assigred to hit It obviously means a rinty or group or monks organised for at or 1Pur, see also lioc 6 kilos) They are onl'cd quifta 1hat is truc ·• 152 KUYALAYAZILI Page 217-es 30) Note the Mas Nom sing 15.1) Tiere the setting of the Suma. Vasarang of Mahivira is comparatively simple only three alems arc mentioned.-777, and TTTT 28) Here fete stands for upt, naturally the reading fast any enes better sense Mokaa is the real shelter and that is reached through Samyukta (Cámara or Ka?) JAars and Darsana Simyakivi 14 vanously explained here We ain surtably sead Ariffige etc) }lore mar9, 779 and I are mentioned (also ai line 13, next rugs), cl eu here 997 and tia mean the same, and the third stem is TV, frigt or Tiry May be that frus being mrily included under T4 Page 218--line 10) Here the characteristics of a fizit are being Essen Compare rafaff on the 170 170 12-7 (aria) fifty, Terras TAUTETTftistefale sqft24977 Aftentati 11) See the discussion of the 777777, or the attendant clauses of the mis sa then affirmzy, VII, II-gogherrefyer parfurfionario विनये। 18) Compare to go VIS 12-577793) 1 anitoriai !!) stere are being cxplained the this or afters of mata, comparc ito T. VII 21-77r*faff 711174310. FOTIFTET ISTOTES Piyyanada 53345 the port kou they could he just fine when clsewhere they are enumerated, in their neginc aspects, as cight timbs of Te, scc the Ratnalariniala.fräralucira 11-18 31) These pithy instructions summarisc more or less, what is discussed above Page 219-inu ) By saying na 79, the author talcs 17 and 1 to be identical 7) Irina mut bc backed by Darana and Coruna & Better OT with P 13) Here we get the basic justification of the doonine of Ahimi 37) Herconn.us we get some apparently 'Nımsy' arguments to defend or justify 17, some of them are interesting in view of the basic philosophical or moral approach 29) CT 70. VII 3-7mTT250227 30) Cf free to (in his arfaf777)-Fatrafit rafina e sua navet, foto a Torrettarafarts पायतनमभ्युपैति न पराप्त निम्नपि त्वयायपतिदुगम प्रशमहेनुग्यातिः ।। ३-१६ Page 220-lones 1) The first het is duly observed by one who adopts the five fafors, but the list of the so-called Samitis here combines Two items, known as Tas and afafts else where-atingentutarafriquafaemfira TESTAT E FO 30 !!! 4 and Erfariqalarit ETT AT Ibid X 5 See also the Acämugo Book II, Lecture 15,3 9) Here the second vow stararefazaar is defined and its consequenccs here or elsewhere are cxplaincu 19) antren is of three kinds rafada paratay and for a which are duly defined 19) Truth must seric, and is subordmated to Ahimsa 23) It is to be guard.d by fivc #TATS which are explainca hereafter 'The त मूo mentions them thus पोप गेमभीरत्वहाम्यम्याग्याना यनवीचिनापण प पञ्च । VIS 27) B iter taratite The seven kinds of fear are thus enumerated pereitenes fracasada पाकम्सा । सत्तविह भयभद निदिय जिणवारदेहि ॥ sce Subhacandras sk com on the Kattrryinupprekha (Agas 1960) p 232 30) Hereonuards aforatulaat is explained 32) That is the rationale of this vow much the same as in the case of Akimse Page 221-liner 1) The third #17 is guarded by five Bhavanis, which agree more sith the enumeration in the Acaranga II 15, 111 206-7 (JACODI s Translation) than with the one in the Tatirurthereira which runs thus न्यागारविमोचितावासपरोपरोपावरणभंश्यगुद्धिमद्धर्माविमवादा पञ्च VI69) The fourth महावत । मैथुनविरति or ब्रह्मचर्य The characteristics and consequences of sexual pursuits are described, and then follow the five Bhāvanās the first being a little different from those in the Talburtha sutra RSITETETT fightarracuquitettifaTCT- HEYTET VII 7 Cf Et7 16 25) The first line presents corre metr cal handicap B tter इत्योपमुपडवज्जियाएँ वमतीऐं अच्छइ णीसगी । and its a विपुरा type 31) The filth vow is afturfra Greed is the root cause of attachment for possessions, and st makes him vahappy here and elsewhere 32) Note the popular verse *** 973 217 191 I STÅ दुख घिगर्या कष्टसथपा ॥ Page 222 lines 1) The five Bhavanas which sustain well or guard this last Feat arc these धामनोजेन्द्रियविषयरागद्वेपवर्जनानि पञ्च | VII & The author often calls these भावनाs as Afafas 5) fafar gvarding mind speech and body, and free refers to hurtful behaviour through mind speech and body thus beth amount to the same contents put postunely and negatively The author says freefra, has he in view three fold acts, as if and a 741fen? दुख ध्यप ·#153 NOTES Otherwise the use of 75 loses significance 8) Note the distinction between us and HEIST the former is prescribed for a limited period in the case of a house holder and the latter is prescribed for a monk for the whole of his life 9) Hereonwards there is an exposition of three गुणवतs and four शिक्षावतs, which stand thus-दिग्देशानर्थदण्डविरतिसामायिकोषधोपवासोपभोगपरिभोगपरि- मागातिथिस विभागवतसपतश्च । त० सू० VII 21 For details see also the 3914146Art On the enumera. tion of was and facertelos there are minor differences here and there 16) Compare attenfart मल्लेखना जोपिता । त० सू० VII 22 19) Hereonwards the afatis of the above vows and up at are described Compare Ja HEFTI I 45 ( and do 9. VII 25 f Uddyotana appears to follow the Tattzarthasttra closcly Page 223-line 4) The term fles is used for the pur and fats, see also the 2017. VII 24 Page 224–Lines 1) Here arett is mentioned, but elsewhere, p 217, line 11, it is 97477 17) अनङ्गकुमार Is the name of Mahavara in one of his carlier births 31) सक्कारो सस्कार or सलार' Page 225-line; 7) 'you yourself get burnt' 13) iraferc="refore 21) Some of the expressions have 2 metrical ning Page 227—lines 1) Hereonwards there follows a fluent exposition of the tuelve Anuprck-as 1) afa54 , 19 20, 2) , 21 23, 3) HT-, 24 32, 4) 9719-, next page 1-4, 5) 37 461-, 58, 6) wafaca- 923, 1) 789-, 24—(next page) 2, 8) 693-3, 9) ffitt-, 4-7, 10) 11 -, 8, 11) 94-9, and 12) alfagna-, 10 11 The cnumeration agrecs partly with toto and partly with other Prakrit sources For a detailed discussion about them, see my Intro to the Kärthaleyanuprekya (Agas 1960) Page 228-lines 11) The author gives here his ideas about digestive process inside 25) aura) 28) Some of the illustrations are interesting Page 229–lines C) Are we to read facing for 778? 19) Better read forge for facere 25) Sce the notes above on p 96, linc S and p 110, line 7 There is some confusion between the names in heaven (पद्मसार and पावर) of मानभट and मायादित्य Page 230—-lines 1) Here, in this pragraph, the author makes out the point that a Samyagdrati, without good conduct (a terata) will be unhappy, but, if he is endowed with good conduct (teradı), 16, he abstains from all sins and is pure in mind, he is happy 12) This is an अनुष्टुभ् versc 13) The term qortant obviously means questions and their clucidations (in seply) thus the contents included under the title quarantents are out of place 20) The grades of existence, the physical disabilities and equipments, intellectual gifts, possessions and other worldly environments depend on one s own Karmas, and what Karma slead to what types of consequences is elaborated here in $$ 356 onwards 32) The tendencies and acts which lead the soul to hell (lines 32 to p 231 line 1), see To To VI 15 FIAT FTUESH 7177furger Page 231-lunes ef) The tendencies and acts which lead to different galis (11 2-4), to different genders (Il 57), to duration of life (11 8 9), to comfors (11 10-11), to fortunc (1! 12 13) to srades of intelligence (Il 14-15) to pangs, forutude, and fruitfulness (U 16-21). 10 frustration (11 22 25), to defectic organs, different social status and unbalanced routine (11 260 10 p 232, 1 4). but onc who is cndoned with three jewels atiains liberation 10) Compare 10, 58 first ling Page 232–lincs :4) The name of the king is Turcia Tutta, but Pads Tarot Both the spellings are available--foartast and foartak P is partial towards the second One the next page, line 2, *c gct JPW-such instances indicate that the carlier M55 contained more Saurasonisms which ucre eliminated in later codices under Mahárdegii influence Page 233–1tns 3) Thus Sanskrit line is just the half of an 27 Serse 19) safn is the name of the line of Ulat if the authors statement is based on any tradition, well that should explain the name of that territory The term eft is to go back to thic Vay to protect we (pres participk) fit in Präksit or 3-1 (fir à Tart) 13 or TX1, rosably a contaminated form from an ard at then-3) Acc. sing 7) Song of the cipressions tuale ring Tags 234-line 11) is a lird of drum posibly slender in the middle, or the readers might hase heen 777 (TOT IS Encrally used for a lady with slend“? want 13) afrage afort Inist sing (on the mistalen analcs , from *) stards er an adjunc ef 777 17) Obviously the pt bas master over a furd of similes 19) Tie Libor 100 trta cumber of mytholog cal muidens ft., 1, 7791, vitt, tint and trim ·* 154 KUVALAYANİLA Page 235-linee 16) Each line has 30 HTTS, it is of the filfer type, and it can be called Chandonubhaana fruit (4x7, 2, 3th pauses after 12 and 8 917) 24) ferie? (Hema IV 83) If qe (meaning group) is also a name of some metrical form, may be that the reading s corrupt (ffert?) feu also spelt ufar af (afat), Hema, Ibid VII 67 FT-faa (Hema Ibid 111 68) or farm 1797 is well known 30) fore=f78797? favure far? The author is adept in such style, with prthy sentences Page 236-line 10) Some word is missing in the first line 12) The first line presents some difficulty Are we to read = fall? 22) The water fact helps them to know things at a distance, and it to both personified as well desfied 20) =*, * is recorded as an independent form of the Gen Sing of PTC see Hema VIII, m 99 Ortura, being read of uttered together, becomes 779 31) In the Ms P, there is a Dunda after 8 P clearly reads Tu, but Tretor which is preceded on the margin by TFT As HERTEL has noted the Buddhist version (of the T) from Nepal was called TETT, see my paper in the Adyar Library Bulletin, Vol XXV, parts 14 pp 354 55 The Sanskrit version (p. 78 1 4) calls thus merely a popular verse and reads the second pada thus Frusalice perhaps a Ime improvement on the reading of P Page 237–Iines 1) This verse is quored by Harisena (AD 931 32) 2n his TTTTTT (Bombay 1943) 2 152 In this manner तथा चोक्तम् नीयमान स्वपर्णेन { सुपर्णेन) नाग पडुरिरब्रवीत् । य स्त्रीणा गुह्यमाख्यानि तदत तस्य जीवितम् ।। 3) सुविम्मि त मम would be equally a good reading 4) एस साहेयव्वा (eventually साहेपब्ब ति? Or एम वित्ततो? 16) Or मा (negative particle) य देवीहि अवहरिओ And (1 hope, he is not carried away or kidnapped by desties 29) Is are just a particle of decoration here? Page 238–Iines 1) This is a fagse staf 5) The smagery is finely projected 14) fort, tip or top compare Kannada any farfa fra "The comparison is possibly with a heap of tufts of first piled up in a big basket 24) Arafaforst one who follows the routine of atua Tantric TITATET Page 239-line 26) For facility of pronunciation the intervocalıc consonant i might have been retained in such words as feat Page 240--Imnes 101 The word att has possibly some fafa verse in view We get in the धौधायनस्मृति (११३)--पतिहि देवो नारोगा पतिबघु पतिगति । पत्युगनिसमा नास्ति देवत वा यथा पति ॥ The practice of aquzu or trait seems to have been common in the society round about See also a simile arising out of this custom p 82 line 2016) Here art is graphically compared with aferent a nicely worded metaphor 30) Hereonwards we have not only a series of dependent उपमाs but also a good bit of अनुप्रास upto षणतराइ alrnost of the pattern of शृखलायमक Page 241-line 17) In the first three as we have the set Page 242--Iine 1) Herconwards we have an exposition of 394 94 and attem# of 7777714urt and other Karmay with reference to द्रव्य क्षत्र बाल भर and भाव Page 243--line 13) Here is a contrast of the conditions 15 tbe Aparavideha and Bharata Page 244-Iines 5) Here is a Sanskrit quotation Hite Cataray niferarar' 21) This text says एक्को पर दवो The Sanskrit text, however, 'दो देवो स्त तावपाल्पायुपौ ।' There seems to be some confuston of details in the Prakast text 28) Better a paragraph should begin with a 30) Note how synonyms of root HE etc are used Page 245-Iines 6) Here is an exposition of the Lesya doctrine to explain how individuals occupled with the same act (see 2469) incur different quantities of sin 9) The form a inherits the traits of the Nate the form of a seixe of the Perfect 12) Here is a fine account of what is known as लेश्यावत 7) Are we to read ण य भायण (Acc sing) कप्पडे य पालियए। 18) UTC Desi hungry Page 246-Inc 33) Note the Yamaka in this terse Page 247-linus ?) PIATT TET' 15 a meirical foot 14) The proper name EFTA 18 rendered áfaqat by the Sansknt digest, but it should be better cane 15) The story of Agadadatia in the com of the GTTTTTTT very much resembles this story Compare the verse in the story मझ सत्त दिणाण पुरचौर नो रहामि जइ नाह । तो जलियजलजारावलीमु जालेमि नियदह ।। With line 16 bere etc ·*135 NOTES Page 248-lines 9) Gautama raises this question, because this eating of flesh by one of the Deva yoni is against Jaina dogmas Mahāyira explains the situation by saying that the Vetāla is just joking to test the bonafidy of the prince 15) afgefta, here afce has the sense of a feu 34) घेप्पई चा or घेप्पइ व्वा-here lengthening of For doubling of वा Is for the sakc of metre Page 249–lıne 30) In the RTTTTourilgga4all (p 37, verse 70) Rājasekhara has expressed a similar idea in hs Karpuramulyari II 6 अग्गम्मि भिंगसरणी गसणाण तीए मज्झे पुणो कढिअ- दुद्धतरगमाला । पच्छा असे सरइ तसणिरिखिएसु आअण्णकुडलिअचावहरी अणगो ॥ Page 250—lore 28) Note 4 करेता। T'age 252 lines 29) So the author recognises both the forms a (line 1) and a 31) Here the author seems to have confused between 7991 and 9919, see 250 19 above The Sanskrit Digest rightly says '79**TEST T'* 83 12 Pago 253—lınes 4) TUT HERE fafa, 48744 refers to the code of warfare 18) Vajragupta is plunged in sense pleasures, not even aware of the passing of twelve years since he Icft home so here is a dwive voice reminding him, deluded by slumbering with infatuation as hc 15, that a Fall for him is inevitable, if he fails to remember the efec26) In this paragraph uralt is stressed even in the midst of plcasures Page 254–Irnes 1) Pleasures are a result of Punya wluch accrues from the practice of Dharma without which all enjoyment is a mockery 11) Lovely and tempting lures cannot be a shelter from the pangs of heil from which Dharma alone can protect one 19) Nowhere there is anything like satisfaction in this Samsāra quenching of one thurst only gives rise to another, and so goes on the series in this Samsāra, irrespective of the fact whether one is a god or a man 26) Samsāra has manifold tortures, ailments, humiliations and sufferings which one should fecollect and get rid of infatuation for pleasures Page 255-line: 3) The sense organs are a trap and their pleasures are fatal in consequence, so one should be devoted to Samitis instead, with full control on mind, speech and body 12) Kulaka is obviously a group of verscs 26) This verse सत्सगतमार्येषु अनायें नास्ति सगतम् । अनया सह राजेद्र एफराश्युपिता वयम् ॥ is taken out possibly from a narrative context The source is said to be नीतिशास्त्र Page 256—lines 30f) Gods are of two kinds art and faufi The former class includes गोविद, स्कन्द, रुद्र व्यन्तर deities, गणपति, दुर्गा, यक्ष, राक्षस, भूत, पिशाच, पिनर, किंपुरुष, गधर्व, महोरग, पद्र, नक्षत्र, तारक, ग्रह, आदित्य, नाग, उदपि, सुपण, अग्नि, विद्युत् and इन्द्र, All these are worshipped by somebody or the other, in some place, context or the other in giving fruits in response 10 devotion, Worship ete these gods are only art, coincidental what is important is one's own Karma according to which there results one's happiness or misery The gods of the farcifor class (namely, r, ferg, *1974, and rate), when respected, only show the path of Liberation However, according to the tent of the devotce, they become the cause or occasion of the and - which process is illustrated by parallel cases of the Mantric lore, sometimes a bit obscure Vitarága god is indifferent to praise or blame Just as mercury dropped in fire splits into pieces which now in different directions, similarly the sin disappears at the sight of Jina Page 257-Ioncs 226) Here we have some Tantric description of the worship of 736724 These details have been worked out in a chart in the Gujarati transtation, p 460, lately brought out by श्री हेमसागरमूरि, in the 277 TT34995, No 10, Bombay 1965 Page 259-imes 1) The laválaggam has a verse like this ariza 2771 AHTUT TENGST OFEET रिली पेञ्चामि सपललोए ते मह लोया न पेन्छति ।। 8) One can introduce here the popular notion of ta for ou (see below 260 1) and thus the author has stated his concept about the sclation between er and tea which allect one's worldly prospects Page 260-lines 12) sfrige, Masnom pl 13) 794914 Ace pl?18) As it is * ufq Page 261-ne G) Religion can be and has to be practised not only by men and women but also by beasts and birds as well &) A doctrinal poirt is raised who go to hell and how the hell life is incurred? Here four causes or stems are specifically stated Compare time sfrey TETETT, e o V115, which is more gencral The first three are cosered by Tin and the last by sforz ?) The cupression 974-475 197417 offers fa 1 ts ar teresting गुरतम मन्ये।

·* 156 KUVALAYANILA On the pattern of पादपरम जीविय, we can read अहिंसा परमो धर्म , rather than हिंसा परमो धर्म as it is generally understood 31) F33777 Page 262--imes 1) The context of the bird seeking consent of the elders to quit the world and adopt tenunciation is really an 77977 giving lesson to all those who are too much attached to the world This breathes the same spuit seen in the Uttaradhyayana IVX and IXX Page 263-lines 3) Hure the Mother is being requested to give ET 10 adopt renunciation The various terms of address are interesting 16) Note * wsth snfinative 33) Here in the same manner the elder brother is being requested Page 264--lines 3) The second part presents some difficulty 12) Here the younger brother is approached 18) Herc the elder sister is being addressed 24) पौमाय fromm पुमान् ? 28) Now the younger sister is approached 33) Herconwards the wife is being addressed Page 265–lınes 21) This optimistic desire to put oneself on the right track, for doing which it is never late, is a highly praiseworthy tone and a worthy outlook on life 31) arafe पाएहि{-पादेषु पादयो । Page 266-lines 1f) He is addressing his children, then his father law (! 11), thereaftes his mother, his mother in law ( 17), and then his friend ( 31) Page 268--lines Here the references to Magadha, Rājagcha and king Srenika bring us to a historical period 20) ETOTTO=FT-OT 25) Hereonwards some details of the faf477 are given Some syllables are auspicious, while others are inauspicious These topics, Dr Nemichandra Shastrı, Arrah informs me, are discussed in Jauna texts such as teateforter, 1T. तिरप पेवर ज्ञान प्रश्नचूडामणि चन्द्रोन्मीलनप्रश्न etc Page 269-lines 7) The theoretical discourse about nimitta serves like a prelude and anticipates as it were, the dream of Mahāratha kumāra 23) Here is a doctrinal discourse on the fourfold Aradhana 77 77 Bar and ski 26) Compare Aulacara y 72 and 170 The topic of Jhånd is dealt with in 269 26-2704 Page 270-lines 5) The topic of Darśana is dealt with an unes 5-15, with reference 10 uts etght anga: 14) This verse is often quoted May be that it is an old verse of traditional inheritance 18) Hereonwards is discussed that consisting of five Samitis and three Guptis, which are called Eight sage TS 26) The last Rigat consisting of twelve penances is passingly referred to Page 271-lines 1f) Here is the offering of Samayika, a good doctrinal discourse on its contents and mode of offering Having accepted Samlehana, on the eve of lus career, one abandons all violations (in thought, word and act, and all that is committed, commissioned and consented to of the six fold yons (Five Mahayratas and Ratn bhojana viramına), li 16, all notions of monedess in the context of possessions, relations and attachments 11 7-35, and all passions (kavayas) all activities, through words and deeds, which cause even remote pain to others lastly, he forgives all or apologises to all and want all to forgive him Page 272--Iines 5f) Likewise, the saint Vajragupta, on the eve of his career, recounts and offers reperiance for his various irregularities in the practice of religion He offers Samayka, recollects fourfold Mangala and solicits fourfold shelter, the best of the four being linadharma Then either he abstains from of devotes himself to items, enumerated from one to thirty thret, as well as those of the miscellaneous type connected with Jamna doctrine (ending with p 273, ime 22) This tendency along with the pattern of details is pretty old, see the Uttaradhyayara Chap 31 called Caranavihi, ti is followed in the Dharmopadulamala, pp 675 (Bombay 1949) Page 273–ines 5) Thea Pratikramana is offered with reference to various omissions and transgressions 20) Here the author has the tenfold enumeration of Prayabcnia while another with moc vaneries is also known, see the dogo IX 22 The former has मूल, अनवस्थाप्य and graff in the place of fight and set of the latter 25) Simularly Svayambhädeva meditates on the nature and types of Death, camely, Papdita- and Bala-marana conception deaih might overtake one at various stages and in various forms In this context sce the art ! Yu 8, fra TIT (Sholapur 1935) which is mainly devoted to this, HUUHTET, one of plot texts, deals with this topic. Right from ·#157 NOTES Page 274–lines 4) Within a few days after birth, the child may be offered as oblation or st may be affected by vanous diseases and ailments, the list of which is quite interesting This list sheds some light on the contemporary practices like Tu 16) Here some weapons used for striking are mentioned 22) After enumerating the types etc of Death for human beings, the author deals with those of sub-human beings in their Sthăvara (27f) and Trasa forms (301) Page 275–lines 6) Death in hells and hcavens is dealt with in the following lines 16) Hereonwards we get a description of the nature and constituents of the body which is after all perishable being subjeet to various ailments What is more important is Dharma for the practice of which one should take the maximum advantage of the body without undue infatuation for it. Page 276—lines 3f) One is to reflect on the nature of Jiva and its fate in Samsarahere are vanous kinds of death, but the Pandita-marana alone helps one to get rid of Samsāra nd attain the status of Siddha Page 277--lines ) In the same manner, the saint Mahāratha accepts Samlehanā and offers salutation to Arabanta, Sıddha, Acārya, Upidhyāya and Sadhu in $$ 420-24 good discourse on these fivc and their nature The Arabantas, especially the Tirthakaras of all imes, of all places, in their different stages of varying careers, and endowed with great qualities ate described a salutation to them leads one to Moksa 26) Hereonwards we have a salutation lo Siddhas, their types and varieties are interesting Compare in this context T S X9 Page 278--lines 7) It is the Ganadharas, to be included under the category of Acāryas, who are responsible for incorporating in Sūtras the words of Jina which thereby have come Different Acaryas knew the Angas of varying extent It is they who enlighten us in the Scriptural knowledge Salutations are offered to them, of the various times and places. ?!) The Upūdhyāya is one who propounds the contents of thc Angas and Upāngas for the We get a down to us benefit of pupils Page 279--Iines 1) Here the Sidhu is saluted, and his outstandınd qualities are incidentally mentioned 12) Arch has obviously the meaning of TÙ and its clymology might be offered thus 497 > (in Apabhramsa) >1977), the doubling is not in any way abnormal मुगति is often represented by सोग्गइ We get both the forms णमोयारो and णमोकारो This paragraph ($425) glorifies the IT in view of its religious sanctny, spiritual pouers and miraculous force A goud deal of literature has developed round this 195714417 both in Prakrit and Sanskrit, and a good bit of it is publisned in two volumes, 7467TT tatuara, published by si mailecafa rayose, Villeparle, Bombay-56, 1961-62 Page 280_lines 1) In this paragraph is described the spiritual progress on the carriet (Scc thc Doctrine of Karman, p 73, Bombay 1942) culminating with frakt or i which is characterised by the highest Bliss (sce lines 15-16), 17) Here ends the 42.991T TOT Claborated and Composed by the genus of arferuabar In the Sintinātha Jaina Bhapdira, Cambay (GOS 135 Catalogue of Palm leaf Jos in the J Bha, Cambay, Baroda 1961) there is a Ms, l'alica. úrūdhancăpralarana (No 115-5, folios 88-110, Extent 339 githas, Language.Prakrit, size 13 7x17 inches, Age of Ms, first half of thc 13th Cent V S, condition-good), P 189 I opens thus मपिरहामारसाहू । सामगपदी वि मुणियरो भयव २ । वपरगृती य मणी ३ सयमदेवो महारिणि ति॥१॥ महणार एए तव घाऊ वीरवरारा भगवा अर्ज आलोग दार ॥२॥ आराहेण तो जिगीषदा चय मोष । नियिय-अट्टपमा मतगडा केपी नापा ॥ ३॥ जर मुभिवरहि एएहिं प्राणिय सामगमगुर कि । तह अलग यि मुशिमा मोअन्य पण YEHd सप न परा न मम्चू नापिहिरो नि याहिपा] नेय साहागाई । अागामय चिय मुनि गोवम सोस ॥१८॥ पामो भारापना गम्मा। । पत्र गापा ३३९ ॥८॥ This shows how thess charicters from a tale, in course of time, were looked upon as Religious Bleroes, great siru in Nish and blood, sho arlained liberation after practising genances etc IS) The story proper ends with the paragraph $426 Herronsarus is more or less the concluding Upasanahisa, in *hich the authar explains himself on certain lems ($427 28). solicits sympathy from the readers (8429). then gises some personal information 17 what may be called a Prosti 15430), 1-r there is concluding Mangala (8431), and lastly ibc Grariigra is fixon ($432) 19) for the d-Smp tion of the Nagati, s $147 Tor th: tkanine PTT Sep 4,12 %) 1 or th: Spirule of Ratnais bara alias Jonaithara, sem 117-12003) 1or the bography of Caill, 134-27 : Tor the accolot of the Dail'a chaſ, see po 138-149 26) I or the crised of the Citramas. ५य तहा पर ·158 AUVILAYAMĀLĀ Pp 185f97) For the episode of the alchemists, sec pp 195f28) Here the rcfercoce appears to the context where the king meets various religious cachors holding different views, p 203 20) TATTFESZTt see 326 Then faunty 99 possibly refers to the episode of the Bird op 261 ff Page 281—11n: 1) For the details about Kimagajendra, see above pp 232 ff 2) For details about Vajragupta, see above pp 244 fT 3) About Staymbhūdeva, see above pp 255 [ 4) About Mahāratha, see above pp 268 f 5) The topics of Aradhanā etc pp 269.23f 8) Raga is attachment or attachment for the world and its tics Räga is acceptable (for treatment) or praiseworthy provided it leads finally to non attachment or Vairagya 11) Two parts of the Vasuderahındı have appeared from Bhavanagar (Aimananda Sabha) From the first part it is secn that the Dhammillahında is included in the Vasudevahındı, but here Uddyotana by using plural feste seems to indicate that the lasudera hindi and Dhammillahındı are two works 13) For the reference to the see p 13,18 14) This has possibly in view the conversation which the king had with the goddess, especially y 15, line 9 etc 15) For the context of TETET, sce p 129 18) These non Jaina derties are referred to more than once in the text 20) Same apparently unpalatable details can find a place in the F*7 which ultimately gives rise to 64.9723) amitsit HTT, many speeches, dialcets current in different Tys, territories, parts of the country possibly refers to recitation From the mention in the preceding line and here, it is clear that the name of the work is huralayamala 27) The author tells here that within three hours of the day he composed one hundred granthagrat (extent of one hundred anustable units) and possibly ment on writing (or having got written not the reading of P) them on a slate as was the custom in those days Miuni Shri PUNYAVUAYAJI tells me that generally the authors recited as they went on composing and some one else, if not the author himself, went on writing side by side on a slate with a soft stone piece (something like chalk) 23) On the position of Ft a deity of the FE1946 in Jaina mythology, see the artin III, 14 9 She plays a significant role in Jacoa ntuals and Tantra The author feels that it was due to the benign favour of apartman that he could compose this work with such a remarkable speed Page 282–lines 1) These two verses arc rcally touching, and almost with paternal affection Uddyotana surt has presented A uglayamala to the world of scholars Some of the wards have a double meaning 3) This is a Dharmalatha Various Kalas are described or shown here Many krogs have talen dilşa in this Kathi The author wishes that his work should love long like the fame of Rsabha the first Tinhakara 4) This paragraph gives personal details about the author and as such it is a biographical Prasaste The two Mss J and P show great variations in the details of this Prasastand they deserve careful study gives more details, and some of them are a second thought, and at least once intruding on the continuity of P 4) P has not got first two gathas That means it does not refer to two Pathas (Dakena patha and Ultarī patba) and to the river Candrabhagl or the Chinab--the Acesins of the Grecis or rather the united streams of the Jhelum and the Chinab The Prasasti according to P, therefore begns with line 6 which opens thus af9 9231 T 4541 etc 6) The letters ad and ma art very much smalat an P, so one is justified in reading fufc-arcanu Acarya Harigupta hauled from the Gupta vamsa, he was a Guru of Toramana, he had his camp (possibly during the rainy season) at Panana (on the bank of Candrabhaga) from which capital Toramánd ruled the country (tit enjoyed the sovereignty of the world) 8) The Ms P does not specify the relation between Harigupta and Deva cupta, J makes it, horcict, clear This Devagupta is possibly the same as the one mentioned at p 3 Ine 28, lile hys leacker Ilarigupia, he also havied from the Gupta kama and is styled Rågarsi He is mentioned earlier along with other literary figures, and here he is called aft or ata, and in both the places there is a refcrence to his fame 'myade' of quyado May be that be had written a work like the P P specifies his fame thus fa fa farate freft 8) Sitacandragani is called Mahattara, a well known titts, ka stands obuously for FRETRETT 9) Both J and P say that he came and stayed at Bhinna. mila or Bhiliamala The reason why he came from the Parvaiju area to Dhuramáta as taat he wanted to pay respects to Jinas (in various tcmples on the way) 10) Sivacandra's pupil 18 Yahyadatta with the title Kgamáſramana The Editor of the Rajasthan through the Ages (Bikaner ·160 KUVALAYANILI In this address he puts together some detads from the Kuinlayamüls Jalor as possibly with his jurisdiction ) Uddyolana calls himself Acārya here, and tells us that he was a limb of or belonged to Candralula G Earlier only Castra.kp572-caturda i was mentioned, here more details are gren it was completed the reading of P is morc cxplicit) in the afternoon, when one day was less for the Sala era lo reach seven hundred The year ends with Cartra-krama. amivasya This last day but one of the Saka ycar 700, accordmg to JACODI, corresponds to the 21st March 779 AD lle has an important note thus explaining EFEITE ETTET forretarafta 1c Castra ba di 14 "This date is interesting from the point of view of the Calendar As the Cartridtyear invariably begins with the fuklapaksa of Castra, the date in question would seem to be recorded according 10 the pärnumanta scheme in which the dark fortnight precedes the bright one But as KIELIIORN (Ind Ant 1896, p 271f) has shown from dates in inscriptions that in connexion with baka years almost always amants months are used, the prima facie interpretation of our date becomes extremely doubtful in the year under consideration, however, there was an adhila Caitra which precedes the nije month, therefore, in this adhula Cartra ba-dı 14 is the last day but one of the preceding year, if the year began with Caitra, as it ought to do, smce the new moon miliating truc Caltra mmediately preceded Menasamksāsts I, thercfore, believe that SWANIKANAU PILLAN's assertion (Indsen Ephemens vol 1, part 1, p 65), 'when there is an adhla Caitra, that begins the year', applies only to modera usage (Samararccalaha Intro, p 1, Calcutta 1926) 9) This section presents what is called Pravacaramangala Such a mangata comes at the beginning and at the close of a discourse or treatise it consists of salutations to all the worthy ones and to all those who deserve reverence and recollection of whom develops 20 aus pous mood (in the individual) as well as atmosphere (round about) What presents is a different draft of the Mangala from that in P, though some of the contents are common, and these contents go back to ancient Mangala siisras Some forty four of them are a part of the Mangala salutation at the beginning of the Vedanakhanda (Satkhandlagama, Khanda 4, Bhaga 1, Book 9, pp 2f see also the editonal observations in the Vrsaya parcaya, and Book I Prastā. varā p 291) The Dhavala com on this section explains fully all those expressions which are common to these Massgala salutations The references to various f& and fors are interesting 16) Perhaps for et 43) It may be noted that the Mangala in Prefers to the Siddhi yatapas in the Sammedasaila 4) The two Mangala passages drafted independently and added in Mos P and J, using the same basic traditional material, might hate been put at the end of the Mos when they were completed and consecrated fifo fafes TT is a better reading found elsewhere in the म रा रहस्य Page 284 - lines 5) The expression fefe füfen 1971 is a bit elusive, the term fefeffer zarsit is in plural if it does not refer to gt (fat > facit > f in popular Apabh ) and 5 cons it has in View some lccal tutelary deities invoked in Tantric rituals See the formulas in the para Muni Shrt PUNYAVIJAYAS kindly showed me an advance copy of what is called पथपणमगलसारपय prmted in the मराजरहस्य of सिहतिलकमूरि (In the Singhi Jaina Series) Some of the prose passa gcs in this Collection have close correspondence with the matter in our paragraph 431 There are some significant various readings which need careful study ) The concluding verse clearly indicates that a Mangala of this type is to be recited every day 8) This seems to be the aurhor's approximate calculation recorded the drait included in the Ms ? Even after this calculation noted in the body of the text, it is interesting to observe tbat the Granthägra poted by the copyrst of the Ms P is only 10 000 The subsequent reference to Uddyotana possibly belongs to the copyist 11) Why it is a TERIT, se ante p 4, line 1616) The Ms I plainly mentions the dule when it was completed It is Samvat 1139, Phalguna Vads I, Sunday ·Concordance of the Printed Text with the Mss. J & P In the first column, the No of the page of the printed text of the Prakrit Kuiala, amālu is noted, then in the next column it is indicated where that page begins and ends in the Ms J (leaf No, a or b, line and column), and in the last column, it is shown where that page begins and ends in the Ms P (Page No, a or b, and line) This Table will enable the critical reader to spot the context of the printed text in the Mss either J or P From Page Line Prated Page No TO Linc From To Page Line Col Col Line Page Page 11 3 1 11 8 1 ابي 7 4 1 1 1 Oo oo 1 45 4 5 6 2 1 12 7 7 1 3 2 8 9 Nam 5 3 ба S 3 11 1 70 sa 86 9b 10a lla 60 7a 70 1 2 1 2 4 1 15 12 8 6 4 18 17 2 3 1 2 1 2 2 1 1 16 17 18 19 1 5 1 5 2 5 82 85 96 Ioa 112 10 126 136 14a 146 156 160 174 180 15b 196 212 210 3 ಸ ಸ ನಿ ನಿ ಸ 1 S 4 1 3 1 4 3 6 4 1 15 12 8 6 4 1B 17 16 IG 16 16 15 25 13 12 11 11 6b 66 10 76 8a Bb 86 9a 95 100 106 lla 11b 120 125 13a 138 140 146 150 15h 161 165 170 176 126 13a 140 146 155 160 17a 189 186 191 200 21a 216 226 23b 240 250 260 270 276 8h 86 ga 96 100 106 lia 11h 129 1211 13a 134 149 1411 Sa 50 16 16 16 13 15 13 12 11 11 1 3 25 26 6 225 236 246 250 267 170 4 3 6 5 10 12 14 5 1 3 30 31 32 33 34 35 36 10 12 14 11 14 13 16) 170 174 14 13 2 10 IPS 192 196 یا دا بیا با ما هم 19.1 11 Art- 11 32 ·*162 KUVALAYABIILI J Printed Page No Page From Line Col Το Line Page To From Page Line Col Page Line An 1 1 11 12 12 برا 1 ديا 12 12 I 10 10 10 10 11 11 12 10 10 10 10 1 1 2 1 1 3 43 336 44 34a 45 350 46 360 47 365 48 376 49 386 SO 39a 51 404 52 412 53 424 54 426 55 436 56 445 37 455 58 462 59 472 60 482 61 494 62 504 63 301 64 516 65 526 66 53a 67 542 68 550 69 56a 70 56b 71 576 58b 595 600 75 61a 76 620 77 639 78 64 79 648 656 BI 662 670 83 68a 69a 85 704 86 710 87 1 2 34a 5 352 4 36a 1 361 6 1 376 4 1 386 399 2 400 4 3 425 5 435 3 445 2 436 1 3 464 6 47a 6 480 5 49a 3 500 1 505 2 516 3 525 1 1 53a 6 1 542 3 3 55a 4 3 560 3 560 7 1 576 5 2 586 3 3 596 600 6 2 bla 2 629 4 63a 642 645 656 4 i 666 670 680 4 3 690 51 700 3 7la 1 1 712 2. 720 3 73a 3 740 3 200 21a 216 6 229 4 221 2 23a 6 2 236 4 1 240 3 246 25a 5 1 257 3 1 266 2 361 1 3 270 6 3 275 6 2 28a 5 2 286 3 290 1 29b 2 30a 3 300 1 1 31a 6 1. 316 3 3 32a 32; 330 7 331 5 2 340 3 3 35a 1 356 362 5 2 366 4 1 374 3 7 375 1 1 2 382 4 1 39a 2 395 6 2 40a 406 1 41a 3 11 12 12 12 13 13 14 14 14 13 13 14 12 21a 215 220 226 23a 236 240 245 25a 250 260 266 270 276 28a 285 29a 295 30a 306 314 316 32 326 334 336 340 35a 356 364 365 37a 376 38a 380 390 39 400 405 4la 415 12 13 13 14 14 14 13 13 14 12 12 13 4 13 13 15 15 17 3 5 5 6 S 5 5 6 5 S 6 6 1 6 2 6 6 4 5 5 4 1 4 6 4 5 Aenu 5 a | با لبا در همه با 422 421 43a 436 449 445 450 1 435 442 446 v) N 0 769 ·*163 CONCORDANCE ETC Р To Printed Page No From Line From Page Line To Page Line Col Col Line Page Page ܫܝܚܝ 1 770 2 2 3 5 3 2 3 1 2 3 456 460 465 479 475 2 776 785 796 80b sla 82a 1 2 484 S 5 3 2 6 4 5 4 1 5 3 2 6 4 5 4 3 2 2 3 3 2 3 3 4 2 2 3 2 3 4 3 2 3 3 4 4 5 5 4 4 2 83a 1 486 49a 49b 50a 505 Sla 840 2 1 1 درا ديا 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 101 108 109 110 111 112 113 2 3 3 1 1 515 درا 854 86a 861 876 886 895 900 916 925 5 4 4 3 2 2 1 520 52h 53a 1 5 S 4 4 2 1 2 2 5 4 4 3 2 2 3 764 770 776 786 795 80b Slu 820 83a 84a 85a 86a 86b 875 885 896 900 916 925 936 946 956 966 976 98a 99a 100a 101a 102a 103a 1019 1046 1056 1 2 2 1 536 - 3 1 3 2 1 936 3 2 1 945 3 2 2 3 2 1 956 966 540 546 55a 555 566 566 57a 57b 584 3 2 3 3 2 46а 461 47a 476 48a 486 49a 495 50a 50b Sla 51b 520 526 53a 535 540 545 SSA 556 564 565 57a 576 58a 585 59a 596 60a 606 6la 616 629 62b 63a 636 61a 646 65a 658 664 66b 670 676 654 - 1 3 3 2 3 2 2 3 3 2 3 2 2 3 2 3 3 2 114 1 586 1 1 1 1 3 2 2 5 5 3 2 2. 2 2 6 5 4 3 2 97b 982 99a 1002 10la 102a 1034 1049 1016 1056 1066 1076 1086 1095 1100 lila 1124 113a 2 3 2 2 3 2 2 5 5 3 2 2 2 2 6 S 4 3 2 1 5 3 4 2 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 2 3 2 2 4 4 59a 596 600 606 bla 61b 620 626 632 یا 3 1 4 3 1066 3 636 1076 1080 1096 1107 1118 1 2 3 2 3 1 2 1 2 2 5 3 4 2 2 6 6 4 ? 4 9 9 7 6 6 7 6 6-10 645 650 6Sb 660 666 670 67b 113a 1140 1145 2 I 2 2 1 6 6 4 9 9 7 6 6 7 6 7 6 6 6 7 G 3 7 1150 1146 11 Sb 1166 1175 1185 1195 11 11a 2 3 2 3 1 135 136 137 135 139 140 685 1165 1176 1186 1196 110 6 6 6 7 6 (93 691 700 6 3 2 6 695 1 ·LUVAL AYAMĀLA Pnnted Page No Гron P Το Page Line Col To Page From Page Line Line Coi Page Line 3 4 2 2 6 5 5 4 3 2 3 3 2 2 2 2 6 5 5 4 3 2 3 3 2 2 1 2 3 3 2 2 70a 705 714 714 716 724 725 735 2 2 17 17 17 17 2 2 17 17 17 17 2 در - 736 3 2 2 1 17 17 6 3 6 3 1 1 1 3 3 2 3 2 بي 4 2 2 5 4 2 2 5 1 7 4 3 2 3 2 3 2 w 3 1 1 5 5 4 3 706 7la 719 716 724 721 738 738 742 750 756 76a 76b 774 776 78a 786 792 796 796 800 805 81a 816 820 826 83a 836 840 845 854 1 1 1 740 75a 756 764 766 77a 776 78a 786 79a 796 796 80a 805 812 81b 820 826 4 1 سیا 1 1 121a 122a 1234 1235 1245 125b 1266 1276 1286 1295 130a 131a 132a 1326 1335 1345 135a 136b 1370 1389 139a 140a 1406 1416 1425 1435 1445 1455 1466 1476 1485 1496 1506 151a 1529 1526 1534 154a 155a 1551 1565 1576 1586 1596 1609 1614 1 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 3 3 17 17 11 7 4 3 2 3 2 3 2 1 16 16 17 18 17 18 18 16 13 12 14 13 3 3 1224 123a 1235 1245 1256 1266 1276 1286 1296 1300 1319 132a 1326 1335 1346 135a 1366 1370 138a 139a 140a 1405 1415 1421 143b 1446 1456 1466 1476 1486 1496 1505 151a 1520 1526 1534 1540 1550 1556 1566 1576 1585 1595 1600 1612 1620 163a 164a 165a 6 6 4 6 6 4 - 2 3 4 2 3 5 5 16 16 17 18 17 18 18 16 13 12 14 13 بیا 5 S 3 3 3 3 1 83a 3 3 3 2 2 2 2 3 3 2 2 2 2 836 842 845 850 1 1 بیا 1 1 4 2 2 3 3 2 5 3 3 2 1 6 3 3 7 4 14 9 10 4 2 2 3 3 2 S 3 3 2 2 2 2 3 2 2 2 3 1 856 869 86a 865 87a 875 88a 881 894 896 900 906 gla 915 856 864 86a 866 879 875 88a 886 890 896 90a 905 91a 918 924 926 1 1 11 8 8 8 7 4 7 4 14 8 10 11 8 8 8 7 4 4 3 2 2 1 17 1 1 1 6 3 3 همه 1620 4 3 2 3 1 دي - 1634 1649 بیه 4 4 1 2 2 920 3 1 921 925 ·CONCORDANCE ETC • 165 P From To Printed Page No From Line To Line Page Col Page Col Page Line Pagc Linc بيا 2 2 in 5 1 4 3 2 925 03a 935 94a 945 3 2 1 4 2 3 4 5 2 3 4 5 1 95a 3 3 3 3 17 18 17 $ 12 13 13 12 10 10 10 10 6 1 1 1 1 1 6 2 6 3 3 2 3 3 2 6 2 6 1 1 18 17 15 12 13 13 12 10 10 10 10 6 5 18 10 2 14 9 8 9 1 1 1 5 1 1 4 1 18 10 4 1 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 4 4 5 1 4 3 3 u 3 3 1660 1666 1676 1686 1696 1705 1716 1730 174a 1745 1764 1760 178a 1786 179a 1795 1805 1810 1825 1835 18.45 1850 1866 1875 1885 1895 1906 1915 222 1936 1945 1956 1965 1989 1992 2200 2014 4 1 1 1650 1660 1666 1676 1685 1695 170b 1716 173a 1740 1745 176a 1761 178a 1786 179a 1790 1806 18la 1825 1836 1845 1851 1865 1876 188b 1896 1900 1916 1926 1936 1946 1956 1966 1980 1993 2002 2010 2016 2030 2016 955 96a 966 970 97b 98a 985 99a 99a 996 1000 1000 1006 101a 101b 102a 1026 103a 1036 1040 1041 1050 1056 1064 1066 1066 2 93a 935 94a 946 950 956 960 966 97a 976 982 986 99a 99a 996 100 100a 1006 1010 1016 1020 1026 1034 1036 1010 1046 1054 10$b Inho 1066 106 1070 1076 1050 105h 1093 1095 Il 1165 9 8 9 2 2 1 2 2 7 1 las 1 2 5 2 3 2 2 2 بیا w 2 2 3 2 2 2 2 2 2 2 3 2 3 2 3 2 2 2 2 3 2 2 2 2 3 2 5 2 3 3 2 2 2 2 1 18 12 15 16 is 1 2 3 2 1 ? 2 ad 107a IB 17 15 16 15 2 2 1 3 3 3 1076 tosa 105h 1 3 3 2 5 1 224 225 226 227 228 229 13 2016 1 2 13 2 5 2013 9 2 2 5 1095 110: 110 illa 111 1 1 9 $ $ $ S 2051 5 1 112 1125) 3 3 3 3 1 1 233 3 3 3 1 114 2076 17 16 235 118 1314 3 210 311 2125 S 3 1 16 13 U 337 178 Is ·168 KUVALAYAMĀLA Ayodhys, 39, 43 4, 47, 49, 51 (described 199 27-30), 52-3, 62-4, 74, 76, 103, 125, 127. Ayodhyl kun 12, 122 dyul tastra, 40 Badnawar, 106-7 BAGCHI PC, 106 Bihubali, 43 Bahu parigha, 44,95 Baladevotsava, 73 Balarabodhini-urtdi, 109 Baluchistan, 121 Bana, 76, 84, 87, 113, 115-8, 121, 123, 125, 128, *126, 129 Banavas, 75 Bandika, * 126 Barabaricum, 118-9 Barahavaqui (gold), 114 Barayayrı-Parapucı-Dvärakapuni, 95 Barbara, 72 77, 84, 114 Baruza, 106 Bathing pool (in heaven), 37 (described 94 15 32), Bauddha 45 Baurah, 106 BECHARDASAJI 104 Benaras, professions in, 72 Bed chamber, various equipments of, 121 Bengal, Käpalika Dharma in, 12B Bhaddasetths, 95, 118 Bhadra, 90 Dhadrasana kanya, 122 Bhadrasarm. 28, 60 Bhadrakreathin, 32, 64 5 Bhadresvara 71 Bhagavad Irudhans, *136 Bhagavat, tril, 2 Bhagaizd guli, 71, 76 Bhakti (cult), 70 Bhairava Bhattaraka, 116 Bhamaha, 84 BHANDARLAR RG, 75 Bhanu, autobiography of, 49, 50 Bhanumati, 47,64 Bhåranda, 32, 120 Bharata 14, 43 70, 77 Bharah, 71, 76, 110, 114, 126 Bharata harmad: 81 Bharta ketra, 56, 69 Bharata-putra, 123 Bharata sõstra, 77 Bharala-varsa, 23, 31, 74 Pháraliya Vyt, 100 Bharu(a)nila (bid), 65, 120, 138, BHATTA VARIARA, 108 Bhavabhati, 123, 128 Bhavacakra, wheel of Samsåra, 125 Bhivand, *152 Bhavya, 67-8 Bhikkhu of the Pamdara category, 128 Bhilla, 43-5, 62, 72, 75, 88, 114, 124, -pati 43, 112 Bhilla camp, 43 (described 135 101) Bhillamila, also -dcărya, -kula, 201-2; -nagara, 97 Bhilmil, 101, 108 Dhinmála, 101, 102, 104 5 Bhinnamala, 101, -saccha 101. Bhogavatt, 48,94 Bhoja, 4, 81, 91, 125 BHOJAKA A, *125 Bhokas, 114 Bhrgu, 41 Bhrgukaccha, 37, 41-2, 53, 62, 74, 93, 123. Dhrupatana (doctrine), 128 Bhujanga (metre), 85 Bhusa-parisha (see Bahu ), 44 Bhujaphalika, 95 Bhurja leaf, 47, 72 Bhuta, 41, 70 Bias (river), 101 Bunk-Vinilā, 108 Birth festivities, 25 (described 18 11-31) Black Magic, 124 BLOCHMAN, 117 Bokkasa, 114, Brahmagupta, 101 Brahmana, 29, 70-2, 120, másla, 121 Brahmi, 51 (Ms contents described $320), 72, 105 Brhaspati, 74 Bphat gaccha, 108 Brailatha, 76, 81, 84, 114, *125 Brhatlathulosa, 105 6, 108. Brhathatha solasımgraha, 120 Brhollippaniksi, 19 Bija bhana 114 Buddha, 71, 120, 125, -vihara, 121 Buddhisagara, 104 Buddhism, 70-1, 124 S Buddhist, 78, 83, 125, -Stupa, 122 Buddhasvami, 120 Budhpur, 100 BHLER G,46, 106 Butea frondosa, 118 Byzantium, 73 ·INDEX 169 Chinab, 100 Chinese silk, 119 Chitor, 103 Chittaka (mctrc), 85 CHOUDHARI GC, 107 CHOUDHARY RK,98 Cina 73 Cinājuśuka, 118 Cintamani, 44, 62, 72, -palli, 53 Citra, 38 Citrapata, 127-28 Cttrasutra, 128 Cuttacală (horse), 116 Coins, 115 Cold season, 48 (described 169 12-170 4) Couch (from Dyaraka) 72 Courtezans, 35 (their behaviour described $& 157 58, constrasted with monks $ 160) Culika Paibacı, 77, 81 Cacigadeva, 101 Cakkalaya (metre), *127 Cakravartin, 43 Camara (native of the east), 72 Cancalı (horse), 116 Camp, 51 (described 198 71) Campā, town, 3 6-9, 50, 58, 61, 65, 74, 123, 127 Campakamalā, 57, 65 Campavati, 57 Campů, 84, 92, 94-5, 110, 113 Canakya, 117, -sastra, 76 Candála-Kanyaka, 87. Candana, 104, -vihāra, 103 Candasoma, biography of, 28-9, 35-9, 58-59, 60 61 (biography outlined), 62, 67, 72, 74 Candtki 120 Candra, 129 Candrabhāga (river), 74, 97, 100 Candradvipa, 38 (described 10621f), 65 Candra-gaccha, 96 Candragarı, 88 Candragupta, 57, 70 Candrakula, 98, 108 Candrapida, 116 Candraprabha, *125 Candra pruyapatı, 2 Candrasāra, 90 Capavamsa, 101 Carana Samana, 34, 70, 120, *139 Caravan of traders, 43 (described 134 32-135 3), 124 Carcan (metre), 85 Carcarika, 78 Carcika, 121 Caru (metre), 85 Curvaka, 71, 124 Catur adana, 74 Caturvarnya dharma, 70 Cavarla, 101 Ceylon, 81 Chacha (e)r(a), 100 Chachpur, 100 Chalukya, 91 Chambat (river), 100 Chandakloša, *127. Chandon tsusana, *127 CHANDRA P 7 CHANDRA KR, 87 Chappaßnaya, 36, 76, 114, 126, *147 CHATTERJI SK, *128 CHATURAVIJAYA, 18 Chedasuln, 14 China, 118-19 Dacca, 124 Daksina-madhyama-khanda, 74 Daksinapatha, 30-1, 72, 74 Dekşinyacandra, 109 Daksinya-cihna 23, 87, 92, 97, 99 (also daksina-, -munipa), 102 DALAL CD, 2, 19, 96 Dandaka (metre) 85, 88, *127, 129 Dandın, 114, 116 Danta vina 89 Dappaphalıha, 95 Darpaparigha, 44 45 (autobiography), 53, 62-3, 95 Darsana (school of philosophy, some enumerated), 45 Darwäre Ām and Khasa, 115 DASA H, 14 Dašarailalla cūrni, *125 Dasalailulika niyul, *128 Dawn, 36 (described 91 9-13) Death, 44, 59 (varieties $416), 69,90 Dcbal, 100 Devacandra, 189 Deccan, 113 Deceit, see Maya Desabhisi 21, 50, 74 DESAI MD,96 DESAI RATIBRAI, 101 Dela (two divisions), 74, -bhasi 77, also 83 (eighteen in number) De41, 80, 83, 86, 91, -bhazi, 20, 60, 77, 84, 110, 111, 124 (enumerated) Desimamamalı, 121 ·170 KUVALAYANĀLĀ Deva, 128 Devabhadrasuri, 101 Devacandra 91 Devaduaya, 122 Devagupta 76, 91, 99, 100, 114, *125 Devakumara, 127 Devendra 109 Devi, 50 127, vimana (described), 212 DEYNL, 100 Dhakka, 83 Dhanmullahımdı 77 Dhanadaita, 38 9, 50, 62, 65 Dhanadeva, 31, 64,90 Dhanamitra, 50 Dhanapala *123 Dhanavau, 43, 62 Dhandhuka, 106 Dhanesvara 15 Dhanvantarl, 74 Dharanendra, 42 Dharanı varāha 106 Dharma, fourfold 22 3, 26-7, 44, 47, 51, 52 (types of Dharma described) 53 54, 58, 623, 679 71, 89, 94, 117, 122, 128, *149, dhyana 122, Jinendra 37, -kathi (four varieties), 223, 60, 67 69, 76 86, 889, 91 2 109 10, lābba, 278, 49, 69, -four steps of, 30 Dharmanandana, hus discourse 27f (described $73), 28 9 31, 33 35 6,60 62, 64 7, 88 Dharmanatha, Samavasaraña of 37, 64, 67 Dharmaparılsu 91 Dharmaruci, 42 Dbamasena 88 Dharmika Matha 121 Dhanmopodešamala-tilarana, 96, -pin 96 Dharmottara 19 Dhātuvada, 71, 112, 124, 127 Dhitvadesas, 80 Dhatu adın 51, 127, see Alchemist Dhavala *126 Dharata, *133 Dholka 106 Dhruva (king) 105 Dhuvaya (metre), 85 Dhyana 44, 71 Die Nonne etc , 86 Dictectic rules 40 (described 114.22 B) Diggajendra, 56 Digitary, 68 Diksa, 29, 31, 34-36 described 44, 59, 62-7, 90 Delipa 70 Dipavall, 73 Divakaramitra, 121 Duyutalana, 125 Doha chanda, 117 Dahaka (metre), 85 Dohdah), 114 DOSHI, B, 3 Dostaţikā, 107 Dotasiya, 107. Dowson, 100 Dramga, 82, -svamın 82 Dranga, 117 Dravidas, 28, 74 Dravya, 69 Draryaparkpa, 114 Drdhavarman 23 (described $ 18), getung a boon from Kuladevata 24, 39, 43 46, 49, 51-3, 62-4, 70, 74, 77 Drinks, 25 (described 20 281) Dronaka, 90 Drona panan, 122 Drstanta, 89 Durbar, 112, 115 Durga (Teacher), 97 Durgt, 70, 129 Durgasvāmi, 101 Durjana discourse on 23, 79, 94, -ninda, 114, 129 Duvalaya (metre) *127 Dvaraka, 72, 74, puri, 95 Dvaravati, 118 Dvipadi (metre), 40, 85, 89, 117,-khaprla, 78 Dvipathaka (metre), 85 Early Erstory of India, 98 Eastern India 113 Educational Institute, 124 Education of prince, 116 Eka dandın, 42 Elephant keeper, 46 (described 154 11-3) ELIOT, 100-1 Ellora, 126 129 Enika, biography of 41-3, 46, 62 Evening 29 (described 52 27-30), darkness (described 73 16 8) Fabrics, 115 Famine, 40 (described 117 13-21) Fatalism 71 Festive talks, 25 (described § 44) Fighting (with missiles) 43 (described 136 15 27) FLEET ) F,4 ·INDEX 171 Forest-park, 27 (described 33 5-13), (thick onc, described 60 15-24, 70 16-18) Funeral pyre, 28 (described 93) Gunasena, 89 Gupta, 20, 76, 118, -period 120-1, 124, -vamsa, 97-8, 100 GUPTA PL, 105 Gupti, 58 Gurjara, 30 (Wayfarcr, 593), 80, 82-3, 97, 117, *144, -Pratihāra, 79, 113 Guru, 76, 85, 88, -bhrata, 109 Gwalior, 100 Gaccha, 70, 108 Gajasimha, 104 Galitaka (metre), 85 Gana, 120, -adhipa, 70, 129,-dhara, 122 Cararninamahodadhı, 6. Candavyuha, 7 Gandha, 72 Gandharva, 41, 70, 129 GANI HI LE , 2, 19-21, 81, 96, 101 Ganesa, 129 Gangā, 23, 72, 74, 82, -dvāra, 71 -samgama, 116 Gangiditya, 30, 64 Gangapatta, 118 Ganges, 28, 30-2, 61, 64 5, 70, 124 Garden, 48, (described 166 16-19) Garudavāhana, 26 Gatha, 46, 78, 85, 89 91, 110, 125 Gathakosa, 76 Gatı, four in number 50 (in detaus), 54, *153, Gaida, 105 Gautama, 549 Gayatri-japa, 71, *139, *141 GHATAGE AM, 20 Ghatayala, 15 Gherla, 75 Gita, 71, 76 Giti (Gitika, metres), 85, *125 God, 5B (types described), 68, *155 Godlings (enumerated), 129 Godavari, 124 Gold, 114, -preparation of 120, 129 Golia, 83 Gomedha, 128 Gopāla, 105 Goswami Tulasidasa, 114 Govinda, 58, 70, 129 Graha, 129 Grama-mahaitara, 81-2, -nati, 79 Greed, see Lobha Greeh, 75, 100 Ground (below, described 27 7-9) Gusgula, 70, -jalana, 128 Gujarat, 91, 98, 101, 117, 124 Gulika-Vidyadhara, 121 Gulma-sthana, 117 Gunacandra, 125 Gupādhya, 76, 81, 114, 125 Gunapila, 109, 125, 127, 129 Haddālá (grant), 106-7 Hāla, 76, 114, *125 Halika, *125 HAMILTAN A, 75 Hamsā (horse, 116) Hamsagamana (horse), 116 Hamsa (designs with), 125 HANDIQUI KK, 110, *129 Haradatta, 28 Hamdvara, 102 Haribhadra, 13, 18 20, 76, 84, 88-9, 91, 96, 98, 109-10, 114, 116, 126 Haridatta, 33 Harigupta, 97-100 Harınıkula (metre), 85, *129 Harisena, 91, 106-8 Harivarsa, 76, also *126 Harımca, 99, 105, also *126 Harvamsuppalti, 76, also *126 Harsa, 36 llargacarta, 113, 117, 119, 121, 123, 125, 128-9 Hastinapura, 58 Hayana (horse), 116 Heavens (limitations of, described $$ 83-4) HEBER, 102 Hell, 28 (tortures described $ 75-8), 68 (tortures etc) *134 Herracandra, 12, 14, 20, 79-82, 116, 127. Hemanta, 88 HEMASAGARASURI, OI, *126 HERTEL, 78 Heyopadegaurits, 7 Himalaya, 121 Himisi, 28 (sufferings from, descnbcd 35 24- 36 6), 33, 68 types etc Hindi, 113 Hindu Period, 129 Hingulas, 121 HIRALAL *126 Joly platforms of Yakka etc, 121 Horse, 26, (eighteen breeds 23 22-24 9), 29 (March described 24 198) traders 116,131.

·172 KUVALAYAMĀLĀ Hn-devata, 23, 92 Hri-deví, 60, 97 8, 110 Human beth, 28 (sufferings described $81-82), 35 (rarity of, described 165), its objectives, 22, 68 Hüra, 98 Hūna (horse), 116 HUNTER WW, 102. Ikshyaku, 43, 124, 128 India, 71, 98 lndian Linguistics, 77 Indivarā, 53 Indo-Aryan, 84, 95 Indra, 37, 43, 70, 127, 129 Indramaha, 73 lodrásana, 125 Indravajra (metre), 85 Indriyudha, 105 6 Indayas, 69 Indus, 100 Infatuation, sce Moha Távara, 24, 26, 70-1, 128 Janaka, B8 Jankan, 100 Jasa, 86 Jatå-Simllanandı, 88 Jatila, 88, *126 Java, 118 Jayamala-ji, 104 Jayanta, 49 Jayantasíuha, 101 Jayanti, 49, 75-6 Jayantipura, 75 Jayarama, 91 Jayasărana, 73 Jayayaman, 34, 73 Jayasi, 119-20 Jayaśn, 38, 65, 75, 123 Jayatunga, 39, 73 Jaya Varaha, 105-7 Jayaváran3, 73 Jayavamma-deva, 107, Jayavarman, 33, 66 Jesalmere, 96 Jhelum, 100 June, 22, 31, 35, 37, (images of precious stones described 95 6-10), 39-43, 45, 71, 97, 101, 125, gpha 121, -natha 125, -temples 98 Jinabhadracaou, 6 Jinadasagani-mahattara, 101, 125 Jinadhifasuri, 20 Jinantnalak, 96 Jinasisana, 78 Jinackhara, 41, 62, sec also Ratnachhara Jinasena, 91, 105-7, also *126 JIVAVIJAYAJI, 2, 19-21, 99-101 Jinendra, 22, 125 Jutart, 36 Java, 37, 44, 52, 59, 68 rclation with harman), 75 Jojna, 30, 39, 53, 55, 59, 69, 122 Jasnamärga, 71 Jutnasaraniya, 6S 9 Jigarituri 114 Jodhpur, 102, 104 Jorigokuda 27, 31, 75, 76, *133, *148 9 Journal of Numismatic Society, 114 Jormal of the O1 81 Jugasamili, 51, 111 Jyotirlara Thakkura, 119 Jyotic3, 124 Jyotisha, 42 Jabilipura, 20, 98, 102 JACOBI HI, 14, 19-20, 87 89, 91, 96, 108 9 JACQUEMENT, 102 Jadila, 76, 88, 126 Jadiya, 76, 88 Jahangir, 104 Jaina, 125 Jaina, 104 Janna Crastinalı, 19 JUNA HIL. 106-4, 128 JAINA IP 100 JAINAL C, 104 Jasna monk, 69, has trama, 12) Jaune Sihtly a rok 11, 91 Jauna Millen Santhalhula, 86 Jarna Sahitytno S/, 90 Jamnis 67, doctrines of, claboraud 681, 70-1, 91, 98 Jaina Sisana, 125 Jaina iddhants hi talan, 99 Jasna sha1974-imgraha, 104 Jaipur, 102 Jajju. 101 Jalor, 101-S, tos Jambhattıkå (mette), 85 Jambūdipa, 33, 31, 74 Jaml minyt, 133, 127, 129 JAMES W, 75 Kadamta, 75 ·173 INDEX Kadambari, 76, 84, 87, 114-16, 123, 125 *126, *129 Kailasa, 98, temple, 126 Kākandı, 53, 56, 65, 128 hakkasa (horse), 116 Kakkola, 121 Kakkuka, 15 Kala, 25 (seventy-two, 22 1-10), 46, 71, 86, 94, 116, *131 Kala, 69,-bhavya, 35, 68 Kalaya (horse), 116 Kalhana, 117 Kalidasa, 103, 114, 118 KALYANAVIJAYA, 102, 104 Kama, 22, 27, 67, 117 Kimagajendra, 55 6, 58, 60, 66-7, 112 Kamakatha, 22 Kamalasana, 76 Kāmaśistra, 77, *139 Kamini, 73,-särtha 112 Kanakaprabha, her gift of medical coil 409, 41, 62, 88 Kanakasili (writing on), 128 Kanauj, 105 Kancanaratha, 63 Kafici 28, 60, 84,-puri 43, 62, 124 Kankalı Tila, 122 Kannujja, 124 KANTIVIJAYAI, 18 Kapalika, 71, 117, 121, 124, 128-9 Kapıla 23 Kappalıya, 116 Karma, 29, 31, 37, 39, 44-5, 49, 56 (details $ 371), 67-9, 86, 89, 97, *154 Karna-jipa, 69 Kamita, 74 Karnataka, 83, 124 Karoba, 75 Carpūra (metre), *127 kārttikeya, 121, (V141.hila, *130) Karuni.dharma, 71 (asiya, 28 (four plus one types and four grades of cach one, 4417-45 37, 81 4-827), a discourse on 35, 68, 94 KAST, 30, (described 56 21-25), 74, 79, 116. Kath1, 84,-Types of, 221, 87, 125, -sihitya 114,- arira, 23,-astu, 89, 129 Kathiauır, 106 hatisutra, 129 Katsirani, 24. 70, 87, 112 Kiumbari, (fruits and Parable), 35. Kaumudi Mahotsava, 12 hauiimbi, 27 (described $ 68). 20, 61, 74,93 Kautilya, 76, 116-7 Kandarpana, *127 Kuvya mimagisā, 18, 114 Kavyaderea, *127 Kavyanusu sana, *127 Kayāha (horse), 116 Kayandră, 101 Kayotsarga, 43, 62 KEITII A B, 110, *125 Kerala, 119 Kevala-jñána, 41 Kevalin, 23, 38, 41-2, 62, 90 Khadga-ratna, 57,-vidyadhara 121. Khamda, 129 Khanda-kathi, 22, also 114. Kandılla-gaccha, 108 Khārepātan, 75 Khasa, 77, 84, 114, 124. Khasa (horse), 116 Kimnara, 41, 55, 70. Kimpurua, 41, 70, 129. Kıra, 83, 124 Kirata, 114 Kirtipāla, 104 Knowledge, branches of 25 (enumerated 16 25f), fourfold, 27 Konkan, 75 Kopagrha, 24, also 115 Koša, 76, 114 Kocala (king and town, described 72 34- 73 34), 33, 37, 65, 72, 74, 79, 84, 118, 124. Kosamba, 54 Kosambi, 116 Kotadvāra, 102 KOTHARI MG, 107 Kotta, 121 Kottay - (Durgj), 71, *139,-ghara, 121. Kottal Garh, 121 Kottarai, 121 Kottayl, 121. Kafулс irya, 6 Kauhala, 128 Kramadfavara, 79 Krishna, 105 Krishni (ricr), 125 Krodha, 27, illustrated by the biography of Canılasoma 28, 35, 60, 68, 89. hra, 107 Karalafrent, 59, 64, 69 (for details, 279 261) Keatrabhatab, 95 Kairiya, 43, 72, 96 Kava, 5665. Kayonaisma, 56, 6S ·174 KUVALAYAMĀLA Ksemendra, 120 Kpetrabhata, 95 Kamätilaka, 36 K-suffix, 79 Kubera, 120 Kudangadvipa, 122, also 111 KUIPER FBI, 2, 4, 21, 81 Kuladevats, giving a boon 24, 51, 62-3, 70, 128 Kulamitra, 50 KULKARNI VM 87 Kullu Kangra, 124 Kumāra, 26 Kumărapăla, 91, 101, 103-4 Kumāravihara, 103 Kumkuma (metic), *127 Kūrpasaka, 125 Kushan, 122, 124 Kusumivalı, 89 Kuvalayacandra, 23, birth and education of 25, on the horse 26, 39, -his Journey to the South 40, 41-43, in Vijayapuri 45, 47-9, 51-3, 54 60, 627, 71, 74, 87-8, 111-2, 125, 127-8 Kuralayamala, Mss of if, differences in the Mss of 8f, Tert-constitution of lar Studies about the 187 contents of the 221, Outline of the story of 23, Story of the 60f, Jaina Discourses in the 67 f Religious Touches in the 70f, Different- Lores etc in the 71 f Socio cultural glimpses in the 72f Court and Geography in the 74, Authors and Works referred to in the 76f Language and dialects in the 776 , Sanskrit passages in 78 Metres used in the 841 , Influence of Earlier Works on the 86 Sanskrit Digest of the 91 f, The Author of the 968, Cultural Note on the 113f huvalayamala, 39 45 (described 150 6-9), 47, 48, 49 (described 166 321), SI 3, 59, 63-4, 66, 89, 94, 112, 125 Kucalayamala Latha 18, -eumlyenne 91 Lambha, 84 Lankapurt, 33 Lanchana (of Tirthakara), 124 Languages (of traders), 46 (described 152 23.153 18) Låta, 49, 50 (de-a-bha-1), 74, 83, 124, -desa 77, *14B Legyü, 36 (detatls $376). 69, 94, -dharma, 124, -vrksa, 69 LEUVANN E, 6, 86 Liberation, 37, 44 (described $233-4), 55, 59 (described $ 426), 67, 89 Lilārai, 84, "127-9 Lingapurina, 128 Lion (see Capdasoma), 27 (described 29 21-4), 38-9, 53, 60, 62-3, 65-7 Lobha, 27-8, illustrated by the biography of Lobhadeva, 31, 45, 60, 68, 89 Lobhadeva biography of 31-2, 10 heaven 37-39, 58, 60, 6A 5 (biography outlined), 67, 72, 90 Loba-danda, 45 Lohāna, 100 Lokapālas, 29 appeal to, described 53 6-9), 70 Lokasastra, 70 Lokayata, 45, 71, 124 Low, 75 Madana, 54, 61 Madana mahotsava, 73, 120 Madaramanjari, 41 Madana trayodası, 34, 73, 120 Madhava 70 Madhya desa, 23 (described, 77-12), 62, 83, 93, 115, 124 Madhyama khanda 31, 74 Magadha, 59, 74 83, 124 Magadh, 77 Magha, 101 Magical sword, 129 Mahabrahmana, 25, 74 Mahacina, 73, 118 Mahadhana, 39 Mahidvara, 96 7, 102 Mahibavi, 25, 74 79, 99, 100, also 115 Mahakala, 107, 115 6 Mahamabattara, 117 Mahamam 52 (motul) 128 Mahanarendra, 25, 74, also 115 Mahanavami, 73 Mahápallı, 45 Mahópurana, 107 Ladies 26 (in disturbed state, described 24 30-2627) Lagna-yoga, 48 Lakha, 100 Lakemapagani, *125 Lakamı, 32 (going with adventure, described 66 18 24) 38 Laksanašástra, 71 Lalita (metre) 85 Lalutariatura, 109, 122, 125 ·INDEX 175 Mahāpurohita, 25, 74, also 115 Maharastra, 74, 84, 124, -desi, 77 Māhārastri, 16, 77, 82, 99 Maharatha, 50, 59-60, 64, 67 Mahasabarı-Vidyā, 71 Mahasamudra-nagari, 123 Mahasena, 39, 64, *126 Mahasenapatı, 25, 74, also 115 Mahātavı, 41, 75 Mahävaidya, 25, 74, also 115 Mahavira, 22, 53-9, 61, 63-5, 67, 101, 103 Mahavira, 25, 74, also 115 Mahaviracarıya, * 125 Mabāvrata, 39, 68 (with Bhavanas), *152 Mahendra, 37 Mahendra-kumāra, brought as a captive 238, 24, 26, 46-51, 53, 63, 74 Mahilárāsya, 119 Mahipala, 106 Mahoraga, 41, 70, 129 Maibar, 100 Maithila, 38 Makandı, 40 (described 117 1-5), 128 Makran, 100 Mala (horse), 116 Malava, 108, 124. -desa 29, 74, -king 23, people 83 MALAVANIA D, 14, 104, *128 Malwa, 91, 98, 104, 107 Mala-Vidyadhara, 121 Malik Shah, 103 Malik M Jayası, 117 Mallavadı, 19 Malūra (tree, wealth under), 65 Mämdhatr, 70 Mandula (horse), 116 Mammata, 97 Māna, 27, ulustrated by the biography of Mānabbata 28f, 60, 68 Manabbata, biography of 29 (his comfortable life in a village, 51 29 34, his darkısh wife described 52 13 15), 30, 37, 39, 54, 61-3 (biography outlined), 72, 74, 112 Manasügari, *131 Manasolläsa, 114, 116 Mangala-kanya, 122 Maniman, 41 Maniratha, 53, -Kumāra, 54, 58 60, 63, 67 Manorathāditya, 53, 66 Mantra-jāpa-mandapa, 121 Mantrin, 25, 74 Manu, 71. Marahatthayadesi, 22 Märkandeya, 71, 79 Marat' d, 104 Market places, eighty four in number, Uddyo tana's enumeration of some, 115 Marriage, see Wedd ng Maru, 105, 124 Māruka 83 MASTER A , 21, 81-2. 84, *128 Matanga, 124 Matha, 71, 111, as an Educational Institute, 124 Mathura, 30 (colloquial conversations descabed), 61, 82, 115 6, 122 Māts, worship with blood, 70 Matrasamaka (metre) 85 Matcka, 120 Matsyapurina, 128 Maya, 27-3, illustrated by the biography of 30, 60, 68, 89 Mayadevi, 54, 112 Māyaditya, biography of 30-1, 37, 39, 46, 47, 58, 60, 64 (biography outlined), 72, 90, 96, 110 Mayūrahasta-kanya, 122 Meghudula, 103 MEHANDALE MA, 15 MELITA NC, 20 99, 100 Mekhala, 55 Merchants (conference), 118 f Merutunga, 203 Middle I Aryan, 46, 77 Mid-Indian, 84, 92-3, 111 Mihilla ( maithsla) 34 Mihiragula, 98, 100 Military Science, 124 Mimanisa, 45, 71 Minas, 102 Ministers, eight, 25 MIRASHI V V, 107 Mubar, 100 Mithyátva, 88 MITRA KP, 99, 100 Mitrakumara, 38 Mitrankot, 100 Mleccha, 45 (described 146 13-7) 72 Moha, 27-8, illustrated by the biography of Mohadatta, 33 35, 60 66, 68, 94 Mohadatta, biography of 33, 34, 37-9, 56, 60, 63, 65 6 (biography outlined), 72, 112 Mokaa, 22, 37, 52, 58 Moonlight, 25 (described 15 26-165) Monk, 35 (described, 863 21, 87 20-27), • 148 Morning, 51 (described 1997f) Mouse, wild, 37, see Rannamdura ·176 KUVALAYAMĀLA Msechalatıka, 117 Muhnot, 104 Mukhagalită (metre), *129 Mülasthana, 116 Multan, 100, 116 Munja, 91, 104 Mundeva, 91, 96 Muhapottiyu, 50 Mukhapotriki, 44, also 50 Mulasanūstierīda-rinaya, 115 Murumda, 114 Mythological maidens, *153 Nirvana, 23, 92 Niryuktı, 91 Nsárlhacúrni 100, 125 Niusastr 1, 77-8 NITTI-DOLCI, 14 Nyiya 88, 98, 128 Ocean, 48 (described 173, 33f), 125. Odia, 114 OHA GH,5 Orphan home, 116 Ozariyasutta, '131 Någa, 70, 97, 129 Nagabhata 103 Nagarjuna Kunda, 124 Náhada, 103 NARAR PC 102 Nahusa, 70 Naimittin, 59 Naiyayika, 45 71 Nala, 70 Namaskara, 41, 62 Nami 42 Nanda, 33 Nandeda, 123 Nandini, 28, 60 Nandipura, 42, 123 Nandisvara Temple 104 Nani, 121 Nannarija, 107 NARASIMHAJI 101 Nataca (metre), 85 Narayana, 26, 120, 129 Narendra-Kala, 127 Narkutaka (metre) *127 Narmada 29, 31, 41, 62, 75, 79, 93, 111, see Reva Nasik, 124 Nata, 123 Native Trader's club, 32 Natyaśāstra, 14, 77, 123 NAWAB SM, 3 Näyâdhammalahao, 94 Neem 73 Nemicandra, 86, 95, 137 Nepal, 78 Netra patta, 73, 118 9 Nidana 38, 89 Night fail, 33 (described 75 21 28) Nimittajiaca, 27, 72, 124, *133, *156 Nirgrantha, 44 Nirun, 100 Pabıya, 100-1 Pada (of Mālura), 38 Padalipta, 20, 76, 84, 114 Padártha, exposition of 44 Padiggaha, 50 Padımatrã, 2-3 Padma, 42, 62 Padmacandra, 37-9, 60, 76 Padmacarita, 126 Padma gatha, 48 Padmakesara, 37-9, 52, 62, 63-7 Padmanagara, 42, 123 Padmaprabha, 37-9, 62, 65 Padmapurana, 87 Padmasāra, 37, 19, 54 62, 67 Padmavara, 37, 39, 64 Padmarata, 120 Padmavati, 100 Padmavimana, 37 (described 8172) 68, 122 Painting, 128 Paisācı, 12, 17, 22, 32,81,92 3,120,-bhāsā, 77 Palas, 113 Palasa, 73, 118 Palı, 81, 83 Palittaya, 76, *125 sec Padalipta Palli, 43 (described 138 11-14) 44, 53, 62, 72, 75, 87, 117, -pati, 41, description of, 79 Pampa, 110 Pamcalamlakllanaya 78 Pamdara, 128,-bhiksu, 71 Panca-dradhani pralarana, 109 Pancacămara (metre), 85 Pancak hyānale, 78 Paicanamaskara, 43, 62, 69 Pancapadi (metre), 85 Pancaparameethin, 37 Pañcucmgraha, 91 Pancalantra, 77-8, 110, 123, 128 ·INDEX 177 Paficavimsatı Samkhya, 128 Pandava, 129 Pandita-marana, 69 Pafijara-purua, 123 Pārā (borse), 116 Parákramánka, 76, 102 Paramānandasürı, 96 Paramira, 91, also 103 Paramesthin, 68, 69 (details about the five, 277 7f ), *157 Pārēpuri, 95 Parasa, 77, 84, 114, 124 Pärävayā (horse), 116 Parhása-kathi, 22, also 114 Parrvrajaka, fus Parna-babara, 104, also 124 Paráva, 104 Pārstābhyudaya, 107 Parávanātha, 101, 103 Parvata, 100 Parvati, 121 Parvatika, 100 Passion, see Kasaya Pastimes, 48 (enumerated 174 21-24) Pasupata, 128 Pātalıputra, 33-4, 66, 74 Patañjalı, *132 PATEL NI, 86 Patraccheda, 124 Pattan, 101 Paūmacarıya, 76 79, 87, *126 Paunāra, 123 Paurnimika-gaccha, 108 Pāusa-siri, 113 Pavanāvarta, 26 Pavvaiya, 20, 74, 97-9, 100-1 Persian Guif, 114, 118 Pesaya, 81 PETERSON P, 19, 87 Pi-lo-mo-lo, 101. Pisaca, 32, 41, 57, 70, 128, 138 Poly-glottism, 117 Prabandha, 91, 110 Prabandha-Lota, *125 Prabhācandra, 20, 99, 108 9, 125 Prabhañjana, 76, *126 Prabhasa, 71 Prabhavala-carila 96, 108-10, 125 Pracita (metre), 85 Pradyumnasur), 91, 96 Prāgvāta, 101 Prahelika, 48, 73 Prajnaptı, 71, -ydyi, 55. Prakrit, 22, 25, 32 (described 173-5), 42, 87, 91, 93-6, 113, 120 Prūkſta-bhāsā, 77 Pralambaka-māla-kanya, 122 Pramada, 44 Pramūna, 88, 98 Pramāna-Nyaya, 91 Pramānikā (metre) 85 Pragnottara, 48 Prathamakara-racita, 49 Prätihárya, 37 Pratikramana, 36, 59, 69 Pratisthāna, 30, 72, 74, 117 (prosperity of) Pratyekabuddha, 44, 69 Prayasan2-deval, 49 Pravartini, 37 Pravrajya, 32 Prayāgu, 82, 116 Prayascitta, 29, 60, 64, 71-2, 78, 111 PREMI, N, 18 91, *126 Payamkara, 54 61, 111-2 Priyangumati, 55, 66 Priyanguśyāmā, 23 (described $ 19), pining for an issue, 24, 62 Pythvicandra, 36 Pythvicandra-carta, 115 Prthvisāra, 52-3, 56, 63-4, 66 Pșthvigundara, 55 Ptolemy, 75, 100 Pudgala, 44 l'üjā, 68, 88 Pulinda, 29 61, 74, 112, 114, 124 Punjab, 98, 100 Punnáta Samgha, 106-7 Punya, 22, 69 PUNYAVISAYA MUNI, 3, 7, 14, 87 Purana, 71 Puramdara, 26 Purandaradatta, 27 (described 31 33-32 8), 28, his observations on monks 35, he becomes Áravaka 36, 74, 88 PORI BN, 105, 107 Purnabhadra, 78 Púmakumblia-kanya, 122 Purusa-lak-apa, 77 Parva-desa, 72, 74 Puskara, 71 Puspabhūti, 129 Puepadanta, 107 Puspakarandaka Udyana, 116 ) Ruge 58 Ragadă, 28 (described 45 17-20), 60, 74, 79.

·lio KUVALAYAMĀLA Vrcchalatıla, 117 Muhnot, 104. Mukhagalità (metre), *1 29. Malasthāna, 116 Multan, 100, 116 Muñja, 91, 104 Munideva, 91, 95 Muhapottya, 50 Mukhapotrikā, 44, also 50 Mülasarlūsturida-vinaya, 115 Murumda, 114. Mythological maidens, *153. Nirvana, 23, 92 Niryukti, 91. Nešithacũrni 101, *125. Nitijastra, 77-8 NIT.DOLCI, 14 Nyaya 88, 98, 128. Ocean, 48 (described 173, 338 ), 125. Odda, 114. OSHA G. H,5 Orphan home, 116 Oravīiyasutla, *131 Nāga, 70, 97, 129 Nagabhata, 103 Nagarjuna Kunda, 124 Nähada, 103 NAHAR PC 102 Nahusa, 70 Naimittin, 59 Naiyāyika, 45, 71 Nala, 70 Namaskāra, 41, 62 Nami, 42 Nanda, 33 Nāndeda, 123 Nandini, 28, 60 Nandipura, 42, 123 Nandisvara Temple 104 Nanı, 121 Nannarāja, 107 NARASIMHAJI, 101 Näráca (metre), 85 Nārāyana, 26, 120, 129 Narendra-Kala, 127 Narkutaka (metre) *127 Narmadā, 29, 31, 41, 62, 75, 79, 93, 111, see Revā Nasık, 124 Nata, 123 Native Trader's club, 32 Natyaśāstra, 14, 77, 123 NAWAB SM,3 Nāyādhammalahào, 94 Neem 73 Nemicandra, 86, 95, *137 Nepal, 78 Netra-patta, 73, 118-9 Nidāna, 38, 89 Night-fall, 33 (described 75 21-28) Nimitta-jñana, 27, 72, 124, *133, *156. Nurgrantha, 44 Nirun, 100 Påbiya, 100-1 Pada (of Malúra), 38 Pädalıpta, 20, 76, 84, 114 Padirtha, exposition of 44. Padiggaha, 50 Padımātrā, 2-3. Padma, 42, 62 Padmacandra, 37-9, 60, 76. Padmacanta, 126 Padma-gäthi, 48 Padmakesara, 37-9, 52, 62, 63-7. Padmanagara, 42, 123 Padmaprabha, 37-9, 62, 65. Padmapurāna, 87. Padmasāra, 37, 39, 54, 62, 67. Padmavara, 37, 39, 64. Padmalata, 120 Padmăvati, 100 Padmavimăna, 37 (described $172) 68, 122. Painting, 128 Paisāci, 12, 17, 22, 32, 81,92-3, 120,-bhāsā, 7 Palas, 113 Palāša, 73, 118. Pali, 81, 83 Pälittaya, 76, *125 see Pádalipta Pallı, 43 (described 138 11-14), 44, 53, 62, 72 75, 87, 117, -pati, 41, description of, 79. Pampa, 110 Pamcatamlakkhănaya, 78. Pamdara, 128,-bhikau, 71. Pañca aradhana-pralarana, 109 Pancacamara (metre), 85. Pancalhyānala, 78 Paicanamaskāra, 43, 62, 69 Paicapadi (metre), 85. Pañcaparamesthin, 37. Paniczsamgraha, 91. Pancakantra, 77-8, 110, 123, 128.

·177 INDEX + Pancavimšati Sámkhya, 128 Pandava, 129 Pandıta-marana, 69 Pañjara purusa, 123 Pārå (horse), 116 Parakramānka, 76, 102 Paramānandaşūrı, 96 Paramıra, 91, also 103 Paramesthin, 68, 69 (details about the five, 277 7f ), *157 Patåpur., 95 Parasa, 77, 84, 114, 124 Paravayā (horse), 116 Parihāsa-katha, 22, also 114 Parivrājaka, 105 Para sabara, 104, also 124 Parsva, 104 Parsabhyudaya, 107 Parsvanátha, 101, 103 Parvata, 100 Parvatı, 121 Parvatikā, 100 Passion, see kasiya Pastimes, 48 enumerated 174 21-24) Pasupata, 128 Patalıputra, 33-4, 66, 74 Patañjalı, *132 PATEL NI, 86 Patraccheda, 124 Pattan, 101 Paumacarıya, 76 79, 87, 126 Paunira, 123 Paurnimika-gaccha, 108 Pāüsa-sın, 113 Pavan kvarta, 26 Pavvalya, 20, 74, 97-9, 100-1 Persian Gulf, 114, 118 Pesāya, 81 PETERSON P, 19, 87 Pr-lo-mo-lo, 101 Pisaca, 32, 41, 57, 70, 128, 138 Poly glottism, 117 Prabandha, 91, 110 Prabandha-kasa, *125 Prabhacandra, 20, 95, 109 9, *125 Prabhañjana, 76, *126 Prabhasa, 71 Prabhuvaka carita 96, 108 10, 125 Pracıta (metre), 85 Pradyumnasürı, 91, 96 Pragvata, 10! Praheliha, 48, 73 Prajāaptı, 71, -vidya, 55 Prikrit, 22, 23, 32 (described 173-5), 42, 87, 91, 93-6, 113, 120 Prakrta-bhisă, 77 Pralambaka-mālā-kanya, 122 Pramáda, 44 Pramāna, 88, 98 Pramăna-Nyāya, 91 Pramānikā (metre) 85 Prašnottara, 48 Prathamākrara-racita, 49 Pratihárya, 37 Pratikramana, 36, 59, 69 Pratisthana, 30, 72, 74, 117 (prosperity of) Pratyekabuddha, 44, 69 Pravacana-devatá, 49 Pravartını, 37 Prayrajyā, 52 Prayaga, 82, 116 Prayascitta, 29, 60, 64, 71-2, 78, 111 PREM, N, 18 91, *126 Priyankara, 34 61, 111-2 Priyangumatı, 55, 66 Priyanguśyāmā, 23 (described § 19), pining for an issue, 24, 62 Pathvicandra, 36 Prthwicantlra carta, 115 Pythvisāra, 52-3, 56, 63 4, 66 Prthvisundara, 55 Ptolemy, 75, 100 Pudgula, 44 Pujā, 68, 88 Pulinda, 29 61, 74, 112, 114, 124 Punjab, 98, 100 Punnata Samgha, 106-7 Punya, 22, 69 PUNYAVIJAYA MUNT, 3, 7, 14, 87 Purana, 71 Puramdara, 26 Purandaradatta, 27 (described 31 33-328), 28, his observations on monks 35, he becomes Stavaka 36, 74, 88 PURI BN, 105, 107 Purnabhadra, 78 Purnakumbha kanya, 122 Purusa-laksana, 77 Purva desa, 72, 74 Puskara, 71 Puspabhuti, 129 Puspadanta, 107 Puspakarandaka Udyana, 116 Rāga, 38 Ragadá, 28 (described 45 17-20), 60, 74, 79, ·178 KUVALAYAMĀLĀ Religious Schools, 70, 128, -Establishments, 121. Renunciation, 36, sec Dika Repentance, 36, sce Pratikramana Residential School, 45 (described 150 21. 151 10) Revi, 41 (described $ 206), 75 Revanta 120, also *138 Royal Parrot, see Rajakira Rrabha, 22, 40-3, 60, 62, 78, 88, 98, 102, -nātha, 47, 124 Reabhapura, 57, 65, 129 Rudra, 58, 70 1,129, -bhavana, 121 Rudra resthi, 95 Rūjhān, 100 Rūpaka, 111 RAGHAVAN V, 81 Raghuramsa, 105, 118 Rainy Season, 45 (described 147 13-148 15) Raja-gaccha, 108 Rājagtha, 59, 74 Rājakira, 41-2, 62 Rājalaksmi, 24, 70 Rājarsı, 99, 100 Rījasabha, 115 Rajasekhara, 18, 114 Rajasekhara, *125 Rajasthān, 98, 101-2, 105, 117, 128 Rajasthan Through the Ages, *135, 136 Rujal urangını, 117 Raksasa, 32, 41, 64, 70, 120, 124, 129 Raksasi, 77 RAMANIK VIJAYAJI, 14 Rāma, 87, 122 Pamayana, 76, 114, 122, 126 Ranagajendra, 55 Ranahastın, 105 Rana Khomana 103 Rannumdura biography of 37€ RAPSON, 105 Rasa 114 Rasabandha 124 Rasāyana 124 Rashid uddin, 75 Rashtrakuta, 105 113, 116 119 Rast, 25 (details given 19 12f), phala, 71, 94, 111, *131 Rathoda 101 Ratnabhadralamkara kanya 122 Ratnadvipa 32, 64, 73, 119 122 Ratnakarandala Sra, *136 Ratnamukuta 44, 53 62,90 111 Ratnaprabha, 18 9 91 6(biographical details), 109 Ratnaprabhasuri, 99 Ratnaprabhà 41, 62 Ratnapuri, 44 Ratnarekha, 33 Ratnasekhara, his biography 40, 41, 62, See also Jinasekhara Ratnasekhara. *127 Ratnasena, 120 Ravana, 122 Rutamalaho, 111, *128 Ravi, 100 Ravisena, 76, 126 RAY HC, 106 Rayasiri, 115 Rayanauri 79 Religious Enlightenment, 39 Sabara, 90, 114, 124, -chief, 87, 117, -couple 42 (described 128 19 25), -prince, 23, -Vidya, ianguage and Vidyā of 124, also 42, *142 Sabarasena, 31 Sabarasimha, 34, 66 Sabha kanyā, 124 Sadhana, 124 Sadharmika vatsalyată, 70 Sadvanta, 52 Sagara 46,70 Sagaradatta, adventures of 38-9, 53, 60, 62, 65-7, 90, 123 Sahajāna (horse), 116 Sahasanka 76, 102 Sahya 43 (described 134 25-30), 49, 62-3, 72, 75 Sailendra, 118 Saindhava, 83 Saint 26 (described 29 7-9) Sarva 117, temple 103 Sajjana, discourse on 23, *129 Saka 114 Sakala, 100 Saketa, 54, 61 Saktıbhata, 29, 61, 95 Sakuna, 41, 49 (described 183 24 184 20), 63, 87 Salunialam 91 Salabhanjiki, 123 Salahana, 76, 114 Salibhadracarita 96 Saligrāma, 30 Sallekhanā, 53 (details $ 346), misunderstood *136 Samantasinha, 101 Samarudityacanta, 109 ·Ship-wrcch, 32 (described 69 1-7), also 120, Skanda, 58, 70, 78,120,129 INDEX 179 Samaraditya katha, 76 Śarat-paurnimā 73, 123 Samarudilya samksepa, 91, 96 Sarclulavikridita (metre), 85 Samarüaccalaha 13-4, 20, also 76, 84, 89, 91, Saria (horse), 116 96, 110, 116, *126, *129 Sarthavaha, 22, 31, 118 (motif etc), 124 Samaramiyanla Kahu, *126 Sarvajña, 51, 58, 65 Samarasimha, 104 Sasanadevatā, 101 Samavasarana, 37 (described $ 178), 38, 49, Sasvamúa, 43 53-4, 56, 58-9, 61, 64-5, 67-8, 89, 93, 118, Sassanian, 114 122, *152 Satruñjaya, 35, 41, 94, 121 Samayika, 39 69 SETIU S , 106 Samdhi, 84 Saudharma deva, 44,-halpa, 37 (described Samgama, 22, *125 $ 171), 53, 60, 62, 68,-sabha, 127, -vimana, Samgha, 109 42, 93 Samit, 58 Sauramandala, 105-7 Samkara, 19, 119 Sauraseni, 14, 17, 82 Samkhya, 45, 701, 124, 128 Saurastra, 74, 105, 124, -mandala, 106 Samkirna (-katha), 22, 67, 76, 84, 86, 88 9,92 Savitri, 40 Samkulaka (metre), 85 6 Scythians, 121 Samlehanā, or Samlekhani, 53, 59, 61, 64-5 Sea Voyage, preparation for, 119, 123 67, also Sallekhana Select Inscriptions, 98 Samma, 100 Sendhava (horse), 116 Sammeda akhara, 74, also 41, 53 SEN S, 81 Sampratı, 97 Serāha (horse), 116 SHAHA A P , 102, 104 Samsura, 27 (described $ 66). 28 (causes of, (causes of, described 44 17-21), 35, 37, 44, SHAHA NG 102 SHARMA C, *126 49, 54, 58, 69, 86, 94, cahra, 50 63, 71, 111, SHARMA D, 100 2, 105, 107, 137f 125-7 (details), *148, 155 Samskrta, 77 Ship (ritual and equipment), 119 Samudra, 71, sastra, 42 (for details see 129 8- *138 131 23), 77-8, 96, E12 Samudrakallola, 26 Sialkot, 98, 100 Samyag drsti, 54, 68 *152 Siddha, 51, 59, 69 Siddhanta, 97-8 Samyaktva, 23, 27, 30, 36-7 37, 42, 44, 49 Siddharaja, 91 (illustrated with similes § 282), 50, 53 (detals Siddhart, 18, 101, 109 217 28-218 6), 55, 60, 62-4, 678, 88, 90 92, Siddhi, 127 110, *147, *152 Sihara, 100 Sanıyama, 30 Sikhikumāra, 90 Sanchor, 101 SiJa, 22, 89 Sandabal, 100 Simamdhara-svåmin, 56, 67 SANDESARA B J, 20, *127 Simghala, 114 Sangha, 104 Simba, 41-2, 50 SANGHIAVI S , 3 Sindha, 102, 103, 124 şanmukha, 71, 74, 97 Sindhu, 23, 74, 124 Sanskrit, 22, 23, 32, (described 71 1-3), 35, 78 Singhala. 120 (passages quoted), 91, 120, also 74, 115 Sintibhata, 95 Swa, 120 Sintaraksita, 19 Santınalhacanta, 18, 91, 96 Surticarya 101 Siw stan, 100 Sarad, 89, also 113 Sariga, 58, 70 Skandhala (metre) 85 Saralapura, 38 Slesa, 87, 93 11] Sarasvati, 76 SHITH VA, 98, 105 Sarasatlanthabharau, 81 SIRCAR DC, 15, 98, INC Si acandra ganun, 97, 101 SIVARAMA MURTI CS ·180 KUVALAYAMALA Sundarakānda, 122 Sundari, 54, 61, 63, 111-2. Sun-set, 35 (described $ 156), also 43 (descrsbed 135 12-7), *130. Sinya, 95, Suparna, 129, hupīšanihn.carva, *125 Supuruşacanla, 99, also 76, 114, also *126. Suprabhadeva, 101. Suprabhāta-slotra, 78 Surendra, 57. Sürya, 120 Sutarmadeva, 28 Susena, 23. Suvarnadeva, 33, 34, 65-6, 87. Suvarnadvipa, 73, 118, 122. Suvarnagari, 103.4. Süyagadan, *128 Svargaloka, 127 Svayambhi, 114 Svayambhadeva, 58-61, 67 Svetapatanäthamuni, 108, Syllogism (of ten limbs), 27, *133. Smrtis 91 Soina, 40. Somadeva, 100, 119 Soma race, 45 Somayasas, 43 Somešvara, 71 Songx, 103-4 Sopiri, 72, also 31, 64, 74, also118 South (India), 38, 40, 102, 123, Southern Shore, 38 (described 104 8-12) Sovangiri, 103-4 Sragdhará (metre), 85. Sramaca, 22, 47, 53, 64, also 71 Srävaka, 53, 88, 101-2, 104, -dhamma, 36 Srävastı, 54, 57 Srenika, 59, 64, 74 Srestha, 31, 36 SN, 38 Sridatta, 25, see Kuvalayacandri Stikānti, 42, 62. Seskantha, 124 Stimāla, 101 Srimati, 41 Srisoma, 28 Snatunga, 39, 75 Savallabha, 105-6 Srivardhana, 41-2 Srivatsa, 41 Śrnzūra-pralasa 81, *125 Srukhali-yamaka 111, *129 Srutajñāna, 59,72 STENO *143 Stinānga, *128 Sthánu, 30-1, 64,90 Sthavara, 27 Subandhu, 84, 114 Subhasita, 38, 74, 78, 123 Subhuman birth, 28 (miseries described &$ 79. 80), 68 Sudharma, *I28 Sadra, 33, 72 Sugrīv3, 122 SUKHALALAJI, 103 Sukhanadı, 75 Sukladhyānı, 127 Sukra, 74 Sukri, 102 Sulocani, 73, *126 Sumans (metre), 85 Sumatınātha, 102 Sumatra, 118-9 Summer 31 (described 60 26-6). 1, in Vindhyas $ 197, 118 16-24) also 123. Sunanda, 37, 94. Tajika, 83 Taksasli, 31 (described 64 28-35), 74, 117-9. Taksila, 118 Talwat, 100 Tamála, 58, 61 Tambüla, 72, also 83 Tamki (horse), 116 Tamkaná (horse), 116 Tamiallhana, 78, also 77 Tantra, 115. Tapas, 22, 30, 89 Tipas3, 22, 49, 69 Täpts, 124 Táră, 37 Taricandra, 37, 94 Táradvipa, 32, 120 Tăraka, 129 Tarangaka (metre), 127 Taramgalolă, compared with the Kuvalayamáli 86f, 89, 125 Tarangui, 76, 84, 86, also 87, 114, *125. Ta aruti, &, 131. Tattvacarya, 97 Tattva, 37 Talririkasitra, *1341 Tejapăla, 117, Thakkura Pheru, 114. THAKUR U 98 Thakura (Keetrabhata), 29, ·INDEX 181 Upanisad, 70 Upašama, 26 Utpreksa, 92, 111 Uttaradhyayana, 101, *125, *128, *133 Uttarapatha, 31, 72 74, 97, 118 Uttararamoruritu 123 Thanesvar, 124 Tilakamoñjanı, 128, *125 Tiloyapannaltı, *133 € Tirtha, 22, 29, 72 Tirthahara 22, 90, 104, 122 (marble image), 123-25, also 113, 118 Tirtha-yātrika, 72 Tiyalaya (metre), *127 TOD, 103 Toramana, 20, 97-100 Torarāya, 74, 97 99 Tosala, 33-4, 65 6, 87 Totaka (metre), 85, *127 Traders' Club, 32 Trade commodities, 72-3 Tridandın, 49, 52, 69-70 TRIPATHI Ch , 110 Triratna, 122 Trisula, 70 Travarga, 117 TKIVEDI H , 106 Trivikrama, 110 Turmeric use of *129 Uccasthala, 31 (described 65 1-2), also 95 Ucchvasa, 84 Udadh, kallola (horse), 26 (described 23 12-19) Udaya (of Karman), 56 Udayasimha, 101 Uddyotana (surt), 12, 15, 18, 60 (personal observations and Mangala), 75 7, 79-82, 84-7, 89,91-4, -details about 96 f, -genealogy of 977, contemporaries of 98f, -place of 102f, Prabhacandra on 103, nature and indebtedness of 1108, style and gifts of 111f, see also 113-7, 119 21, 123-4, 127-29 Udgiti (metre), 86 Udu, 129 Ujjain, 106, 107, Ujjain, 29 (described SO 10-19), 34, 55, 61, 74, 79, 123, also Ujjayant, 41 (described 124 28-31), 87, 123 description, 128 Ullala (metre), 86, 129 Umarlot, 102 Upadecamala. 7, 109 Upadhyaya, 59, 69 UPADITYE AN, 18, 21, 91, 113-4, 126 UPADHYE PM, 87 Upagits (metre), 86 Upminhhamprapuigilatki, 18. 101, 109, also 96 Upangara, 79 Vadanagas, 101 Vadanaka (metre), 85, 130 Vaddahaha, 76, *125, see Brhatkatha Vaghotan, 75 Vaidurya prabha, 54, -yimana, 53, 60, 63, 65 VAIDYA PL, 7, *126 Vaijayanta, 75 Vaijayants, 75, also 122 l'agjalaggan 96, *125 Vainayaka, 71 Vairagya, 29 Vaibesika, 71 Vaishalı, 98 Vaistamana, 54, -datta, 43, 124 Vaisya, 72, Vaitadhya, 23, 31, 41, 55, 74, 101 Vajragupta, 57, six discourses given to him 58, 59, 60, 65, 67 also 95 Vakataka, * 128 Vala, 101 Valabhı, 101 Valmika, 71, 76, also 114, 122, *126 Vamana, 101, also 116 Pāmana-purana, 121 Vamgala jayaga, 25, 71, 76 Vaingala tisi, 25, 71, 76 Vanadatta, 34, 66, 112 Vänaprastha, 70 Vänara, 124 Vanarasi, 116 Vanity, see Mána Varadatta, 88 Varaha, 106-7 Váránasi, 30 (described 56 26-30). 64, 74, 79, 116-7 Varanya artta, 76, 88, 126 Varang2, 88 Vardhamana, 99,.pum or nagari, 105 8 Varmalāta, tot I arnalaramuccay, *127 Varnaka type, 110, 127 Iarnardinalara, 119, 127 Visasa, taling Purandaradatta to the park 27 (described 32.9 15) 28, 35 iuris, 84 Vasavasol, 125 ·180 KUVALAYAMÁLA Sundarakánila, 122 Sundart, 54, 61, 63, 111-2. Sun-set, 35 (described § 156), also 43 (described 135 12-7), *130. Sinya, 9s. Suparna, 129. Suprasanuha-tanya, *125. Suputusacanta, 99, also 76, 114, also *126. Suprabhadeva, 101. Supralikāla-alolra, 78. Surendra, 57. Surya. 120 Sušarmadeva, 28. Susena, 23. Suvassadevs, 33, 34, 65-6, 87. Suvarnadvipa, 73, 118, 122, Suvarnagiri, 103-4 Süyagadam, *128. Svargaloka. 127 Svayambhu, 114 Ssayambhideva, 58-61, 67 Svetapatanitharuni, 103 Syllogism (of ten limbs), 27, *133 Smrtis 91 Soma, 40 Somadeva, 100, 119 Soma race, 45 Somayasas, 43 Somesvara, 71, Songır, 103.4 Sopīra, 72, also 31, 64, 74, alsol18 South (India), 38, 40, 102, 123. Southern Shore, 38 (described 1048-12) Sovangis, 103-4 Sragdhari (metre), 85 Sramana, 22, 47, 53, 64, also 71 Sravaka, 53, 88, 101-2, 104, -dharma, 36 Srāvasti, 54, 57 Srenika, 59, 64, 74 Sresthin, 31, 36 Sri, 38 Sridatta, 15, see Kuvalayacandra Sukanta, 42, 62 Srikantha, 124 Srimala, 10) Srimatı, 41 Srisoma, 28 Sritunga, 39, 75 Srivallabha, 105-6 Srivardhana, 41-2 Srivatsa, 41 Srngara-girolása, 81, *125 Smukhalā-yamaka 111, *129 Srutajäāna, 59,72 STEI O *(43 Sthanānga, *128 Sthanu, 30 1. 64,90 Sthavara, 27 Subandhu, 84, 114 Subhasita, 38, 74, 78, 123 Subhuman birth, 28 (miseries descnbed $$ 79. 80), 68 Sudharma, *128 Sadra, 31, 72 Sugriva, 122 SUKHALALAJI, 108 Sukhanadı, 75 Sukladhyāna, 127 Sukra, 74 Sukri, 102 Sulocanā, 75, *126 Sumanā (metre), 85 Sumatınātha, 102. Sumatra, [18-9 Surser 31(described 50 26-61. ), in Vindhyas $ 197, 118 16-24) also 123. Sunanda, 37, 94, Tājika, 83 Takenbila, 31 (described 64 28-35), 74, 117.9. Taksila, 118 Talwar, 100 Tamála, 58, 61 Tambūja, 72, also 83 Tamka (horse), 116 Tamkană (horse), 116 Tantallhana, 78, also 77. Tantra, 115. Tapas, 22, 30, 89 Tāpasa, 22, 49, 69 Tāpti, 124 Táró, 37 Tăricandra, 37, 94 Tărădvipa, 32, 120 Turaka, 129 Tarangaka (metre), *127 Taremgalna, compared with the realayamál 868, 89, *125 Tammgavai, 76, 84, 86, also 87, 114, *125 Ta-bruti, 8, 131 Tattvācārya, 97 Tattva, 37 Tatránthasutra, *134 Tejapāla, 117. Thakkura Pheru, 114, THAKUR U,98 Thakura (Keetrabhata), 29, ·Uinin, 106, 107, Ujjaint, 19 (described Upavani, 41 (described 124 28-31). 87, 123 UPADHYE AN, 18, 21, 91, 113-126 Louilampromícilatti, 18, 101, 109, alk INDEX 181 Trantsiar, 124 Upani-ad, 70 Thakamažjan, 128, *125 Upašama, 26 Twoya panna!!!, *133 f Utpreks«, 92 111 Tirtha, 22, 29, 72 Uttaradhyayana, 101, *125, 128, *133 Tirthakara 22, 90, 104, 122 (marble image), Uttarapatha, 31, 72 74, 97, 118 123 25, also 113, 118 Uttararumacant 123 Tirtha yatrika, 72 Tijalaya (metre), *127 Tod, 103 Vadanagar, 101 Toramapa, 20, 97-100 Vadanala (metre), 85, *130 Torajaya, 74, 97-99 Vaddakahá, 76, 125, sce Brhalkatha Tosala, 33-4, 65 6, 87 Vaghotan, 75 Totaka (metre), 85, *127 Vaidūrya-prabha. 54, -vimāna, 53, 60, 63, 65 Traders' Club, 32 VAIDYA PL, 7, *126 Trade commodities, 72-3 Vaijayanta, 75 Trıdandın, 49, 52, 69-70 Vaijayanti, 75, also 122 TRIPATHI Ch , 110 l'azalaggam 96, *125 Triratna, 122 Vaināyika, 71 Trisula, 70 Varrágya, 29 Trvarga, 117 Vaisesika, 71 TRNEDI 11 , 106 Vaishalı, 98 Trivikrama, 110 Vaisramana, 54, datta, 43, 124 Turmeric use of 129 Vaisya, 72, Vaitādhya, 23, 31, 41, 55, 74, 101 Vajragupta, 57, six discourses gien to him Ucoasthala, 31 (described 65 1-2), also 95 58, 59, 60, 65, 67 also 95 Vahvasa, 84 Vakutaka, *128 Udadhu kallola (horse), 26 Vali, 101 (described 23 12-19) Valabht, 101. Udaya (nf Karman), 56 Valmika, 71, 76, atso 114, 122, 126 Udayasimha, 101 Vamana, 101, also 116 Uddyotana (süti), 12, 15, 18, 60 (personal Idmana-purina, 121 observations and Mangala), 757, 79-82, Tamgila Jayaga, 25, 71, 76 847, 89,91-4, -details about 96, -genez Vamgala nisi, 25, 71, 76 logy of 971, "contemporaries of 981, Vanadatti, 34, 66, 112 •place of 1021, Prabhacandra on 108, Vanaprastha, 70 nature and indebtedness of 1108, style and Vanara 124 Silts of 1117, sec also 113-7, 119-21, 123-4, Vipirasi, 116 127-29 Vanity, ses Mana Udgilt (metrc), 86 Varadatta, 86 Varalia, 106-7 Värinasi, 10 (described 56 26 30), 64, 74, 79, S0 10-19), 34, 35, 61, 74, 79, 125. also l'aruia nonn, 76, 85, 136 description, 129 Varang, 88 Ulllla (metrc), 86, 129 Vardlum ini, 99,-pura of nagani, 105 8 Uratkot, 102 Varmalaua, 101 mirkomill, 7, 109 Tarp kit *127 Urdhraya. 59, 69 Virtala lipe, 110, 127 lapa! In, 119, 137 UPADINE PM, 87. Visasa wling Purandaradatu to ierarh27 Unagili (metrs), 86 flestie 3:9-15/2,33 Jarra', Ulu, 129 Upanigua. 79 ·182 KUVAŁAYAMALA Virtues, 28 (cultivation of, described 43 23 ). code of 28 (descriixed 49 15-18). Virya, 59, 69 Vsak hila, *130 Visavakya, 31, 36 l'ißeşā Lakyaka, 6 Vispudauta, 33 Vuzelamañjari-ftha, 96 Vizendruck, 75 Vollaha (horse) 116 Vow, 71 Vsata-dratantz, 35,94 Vrnda, 97 yttajaltwamuccaya, 85, 127, Vyaghradatta, 34, 66, 112 Vyāghramokha, 101 Vyakarana, 124 Vyantara, 32, 37, 70, 128 also 120, 129 Vyāsa 71, 74, 76, 114, *126 VYASSN, 103 Wealth, 30 (ways of carning, described 57 16-17 and 24 26) Wedding, 48 (preparations and rituals, 170 20-171 26), 125 WINTEKNITZ A 125 Vasithasmţii, 78 Va aruti, 17 Yastupala, 117 Fasuderakımdı, 77, 84 Vata, 26, 31 Vatesvara, 97 Vatsa (country) 27 (described 31 3-18), also 74 Vatsaraja, 105, 107-8 Vatsyāyana, 77 Vatthavaya (horse) 116 Veda, 96, also 82, also 70-71, 83 VELANXAR H D, 18, 96, *125, 127 Vetula, 57, 65, 70, 111, 128, -Sadhană, 115 l'tcára freni, 103 Videha, 90 Vidya, 51 Vidyadhara, 39, 41-2, 55 7,66-7, 124 Vigàtha (metre) 86 Vihara, 44 Vijaya, 41, 47, 49, 63 Vijayasena, 46, 64 Vijayadurga, 75 6 Vijayanagara, 75 Vijaya 39, 45 (described 149 20 26) identification of 75, 76, 124 Vijayanagan, 45,75 Vijayapura, 41, 75-6 Vijayapura aut 75 Vijayapur, 43,45 (described 149 6 17) 46-7, 63 4 75, 79, 83 93, 112, 125 Vijóina, 25, sixtyfour in number 46 71 Filosaralı-latha, 2 Village Elders 31 (colloquial speech of, described 63 18 26) Viala, 44 76, 79, 87, *126 Vimalanka, 76, 87, 102 Vimāna, 39, 55 6, 88, description of 122 Vinams, 42 Vinaya, 36, 121, also 94 Vinayaka, 120 Vinayakapalı, 106 Vindhya, 26 (scenes described 27 28 28 27), 39, 40 (scenes described, 112 3 25), 41, 45, 51, 60, 62, 75, 79, 87, 127 Vindhyāpuri, 124 Vindhyātavi, 123 Vindhyavasa. 37 Virth, 23 (described $S 14-7), 36, 62, 74, 87 8, 93-4, 108 Vipula re) 86 Curabhadra, 71, 86, 98, 102-3 Virabhata, 29-30 aradeva, 90 irahånka, 76, 102 n 101 58,69 Yajõadatta 40 Yajnadeva, 58 (Yajña) Soma, 40 Yaksa, 40-1, 62, 70, 120, 123, 129,-image 141 Yakradatta, 97 Yaksahanya, 40, 62 Yaksavasati 103 Yaksinisiddhı, 124 Yantramala, 124 Yasas 86 Yasastıkla and Indian Culture, *129 Yasodharacarita, 76, *126 Ya-bruti, 8, 12, 15f Yani, 117 Yåtrika, 30 (described 58 2-3) Yavana, 114 Yaranadvip2, 38, 65, 123 Yoga, 124 Yogamála 124 Fogasutra, *132 Yonipmbhpia, 76 Youn Chuang, 118 Yudhisthira, 122 Yuga-camila-drtanta, 68 Yukti sastra, 88,98 YULE, 75 Yuvarēja, 73 4, also 52, 127 tionl +1 ·GLOSSARY (of some Sanskrit and Präknt words, used especially in the Introduction, A Cultural Note and Notes) अष्टौ अप्सरस , न्योपित , 122 अकार्य, 23 अक्षरच्युतक,48,4147 अचिज्जति देवए, 119 अज्ञान, 34 अजन, 124, --सिद्धि, 127 अटि पुटि रटि, 84 बसत्य,53 अघल, 116 अट्ट, 125 आउसस्थ,72 आक्षेपिणी, 23, *128 आगम,52 आचार्य, 37, 59, 69, 98 आडियत्तिया,95 बादेय, 47 आपानभूमि, 73, also 115 आप्त,52 आभीरी, 34 आयहो, 80 आराधना, 59,63,69,91,94 156 आलोचना, 59 आवसति, 121 आश्चर्य, *145 आसव, *131 आसीसा, 119 इसि किसि मिसि, 84 अट्टाविडय, 48 अडडे, 83 अडि पाडि मरे,83 अणाहमडव, 116 अणिमा, *154 अणुव्रत, 153 अण्णारहिय, *129-30 अण्णि पणि, 80 अतिचार, 53, *153 अत्याणमडव, 115, also 128 अपम,22 अधर्म, 23, 44, 122 अधिकाक्षर,85 अधिकार, 84 अनन्तानुबन्धि, 28, 94 अनुषास, *130 अनुप्रक्षा, 54,64, *153 अनुमरण, *154 अनुष्टुम्, 85 अन्तकृत, 38, -केवलिन्, 53, 59,61, 63, 65,67 अन्तिमाक्षरबूढा, 48 अन्त्याक्षरिका, *147 नेपानि तपन, अप्पा तुष्पा, 83 अप्रत्याख्यानावरण, 28 अब्भतरोवल्याणमडब, 115 अभव्य, 35,68,97 अम्ह कर तुम्हा 83 अरहत, 45 अयं, 22 27,67, 117 अयकथा, 22 बर्यान्तरन्यास, 111 अर्हत, 27, 40, 44, 59,69 अवन्ति, +153 अवयव, 108 अवरलिवि.72,*146 अवलम्बक,85 बनस्कन्धक,85 अविरत, 54 मशरणता, 44 अशुभ, 72 अप्टकन्या, 122 अ.*136 उऊ, *130 उच्छास, 84 उत्तम, 22 उत्पत्ति, 76 उदधि, a derly, 129 उदय.56.68 उदु. *130 उपशम, 26 उपस्थानमण्डप, *129 उपादेय, 47 उपेक्षणीय, 47 उल्लाप-कथा, 22 उल्लाल, *127 उल्लाव, *127 उष्णीपविजयधारिणी, 5 ऊणिस, +130 कर्जयन्त, 107 एगे ले, 83 एहड,82 एह तेह, 83 ओरल्लो, *132 भोपधीपलय, 40-1 ·184 KUVALAYAMÁLA गणिज्जए दियह, 119 गति, 54 गन्प,32 गन्यादरमद्गारवल्या, 122 गङ्गाजल, 118 गर्भ, 94, -ह. 103 गहियल्ले, *145 गापार्थम्, 48, *147 गाथाराक्षसम्, 48, 147 गिम्हलच्छी, 113 गुग्गल, 70, +157 गुज्जरपहिय, 117 गुण, 25 गुणदत, *153 गुरु,97 भइसक्य,80 बया, 22,87, 114 क्याप्रबध,88 थाशरीर, 23 कन्या, 121 पप्पडिप, 116 कर्णजाप, 69,141 कपूर, *127 कर्मन, 151 कला, 25 कस, 113 काइ कन्जु, 82 काउ जे, *125,135 काउबरी 35 कामावस्था,*146 कामिनीसाथ, 112. कायल 80 *130 कारुणिक, "150 कार्य, 23 कालभव्य, 34 कावालिणिया, *154 कित्तो कम्मो,83 किर, 82 किराड, 123 किलिकिलि,80 कुलधर्म, *149 कुसुमोतर, 81 कुकुम, *127 कपपद्र, 95 कूपवन्द्र, 29,95 कूवाखदए, 119 कैमियागार, 127 कोट्ठीए 116 कोपगृह 24 also 115 कोकी, 94 कोटी, 94 कौतुक, 25 क्रयाणक,94 क्रियावादिन, *149 क्षपकश्रेणी, *157 क्षमापणा, 59 क्षमाधपण,97 गूढचउत्यगोट्ठी, 89 गूढचतुर्थंपाद, 48, 147 गुर्जर, 79,137 गोत्रस्खलन +129 ग्रन्थ, 60, 91, 110 ग्रामनटी,79 ग्राममहत्तर,81 श्रीम, 89 घई,80 घरोपरे, 80 चउडय में,83. चनहट्ट, 115 चक्लप, *127 चक्कायजुबल, 86 चच्चर, 94 चट्ट, 83 पडप्पड,80 चतुष्क, 117 चम्मएक्ख,95 चरण,59,69 चरी, 128 चर्मवृक्ष, *133 चदोयवे, 128 चाणक्कमत्थड,116 चारणथमण, 70 चारित्र, 44, 53, 55 चित्तमित्ती, 121 वित्रशालिका, 121 चिरिरिलि, 80 शुष्णजोग, 127 चूर्ण 1 चौकी, 117 क्षय, 56 क्षयोपशम, 56 क्षेत्र, 69,94 खइयए, 116 खटिकाखण्ड,94 सत्यवाद, *141 खेड्, 82 जापट्ट, 118 छिण्णणासय, 116 घिण्णोट्ट, 116 उंद, 113 च्छ, *151, परिग्रह, 70, also 120 ·GLOSSARY 185 दीन्हला, *145 दुर्जन, 79,90 दुग्गय, 116 दुवलय, *127 देवाङ्ग, 122 जइया, 98, 105 जच्चसुवण्ण, 113-4, 129 जमल,*137. जल तल ले,84 पलाहिदइया, 74 जनसउणए, 121 जपियल्ल3, 82 जाणण-ज्ञात्वा, *137 जातिस्मरण, 86-7 जात्यसुवर्ण, 113 जायल्लिय, 80 जालगवाक्ष, 121 जुगस मिला, 52, 111 जोक्कार, *140 जोयजोयणी सिद्ध, 115 देशी, *138 देसभासा, 83 देसवाणिए, 17, also 32 दोणी, 122 दोहरू, 97,85 दोहद, 126 दङ्ग,*137 द्वारप्रकोष्ठ, 125 द्विपथक,85 द्वप, 58 णवकुर, 80 णगूल, *132 णिवखुड, *134 धर्मलाभ, 27-8 धवलघय, 115 धाई,94, *131 धातुवादिन, 51, *149 पिज्जामया, 119 णिमितइ, 119 णेत्तजुयल, 115 धुक्य, 85 घुवक, *128 नउरे भल्लउ, 83 राणए, *144 तणुव, 116 तत्वाणभूण्य, 35 तपस,89 तपणुप्पवैसो, *136 त-श्रुति, 8, 136 नमस्कार,41 नरेन्द्र, *148-49 नागवल्ली, 121 नाराच, 85 निन्जूहग, 90 निदान, 38 निर्ग्रन्थ, 44 निर्वेदजननी, 23 नीराग, 58 नेत्रपट्ट, 118 तह, 80 ताउण, 113 तापस,49 तामोतर,81 ताम्बूल, 32 ताव, 113 तियलय, *127 तुकान्त, 117 तुगभवन, 115 तृण, 80, *133 तेरे मेरे आउ,83 तोडिय-कण्ण, 116 तोत्त. 126 निदण्डिन, 49 पइज्जा, *130 पञ्चनमस्कार, 69, *157 पञ्चपरमेष्उिन्, *157 पजरपुरुप, 123 पडिग्गह, 50 पणि, *143 पद्मगाथा, 48 पष्फोसु, 121 परवयण, 78 परिखा, 118 परिग्रह, परिच्छेद, 84 परिसरया, 93, *129 परिहास, 112 पल्ली, 143 परसते,135 दक्खिष्णइध, 99, 109 दन्तवीणा, 89 दर्शन, 53, 55,59,69, 122 दान, 22,89,90 दालिबट्टा, 124 दिग्णले गहियल्ले, *145 दिव्यपुरुष, 27 दीक्षाविधि, 151 दीप, 116 पगुल, 116 गार्ड 121 ·184 KUVALAYAMÁLÁ गणिग्डए दियह, 19 गति, 54 गन्ध,32 गन्धादरमतारवया, 122 वश्मश्य,80 क्या, 22,87,114 कथाप्रवन्ध, 88 कथाशरीर, 23 कन्या, 121 कप्पडिप, 116 कर्णजाप,69, *141 कर्पूर, *127 कर्मन् *151 कला, 25 क्स, 113 महाजुर, 118 गर्म, 94, गृह, 103 गहियाल, 145 गाथाघम्, 48, 147 माधाराक्षसम्, 48, 147 गिम्हलच्छी, 113 गुग्गुल, 70, *157 गुजरपरि, 117 काइ कज्ज, गुण, 25 गुणवत, 153 गुरु,97 गूतच उत्यगोट्टी, 89 मूदचतुर्यपाद, 48, *147 गूर्जर, 79.137 गोत्रस्वरन, 129 प्रन्य, 60,91, 110 ग्रामनटी, 79 यामपहनर,81 श्रीप्म, 89 घ,80 घरोपरे, 80 पाउ जै, *125, 135 काउबरी, 35 कामावस्था,146 कामिनीसाथ, 112 कायल 80,130 वारुणिक, *150 कार्य,23 कालभन्य,34 कावालिणिया 154 कित्तो कम्मो, 83 किर, 82 किराड, 123 किलिबिलि, 80 कुलधर्म, *149 कुसुमोतर, 81 फुपुम, 127 कपपद्र, 95 कूपवन्द्र, 29,95 कुवाखबर, 119 कमियागार, 127 कोड्डीए, 116 कोपगृह, 24, also 115 कोकी, 94 कोटी,94 कौतुक, 25 ऋयाणक,94 क्रियावादिन्, *149 क्षपकोणी, *157 क्षमापणा,59 समाधपण, 97 क्षय, 56 क्षयोपशम, 56 क्षेत्र, 69,94 चउडय मे,83 चउहह, 115 चरलय,*127 चक्कायजुवल, 86 चच्चर,94 चट्ट, 83 चडप्पड़,४० चतुष्क, 117 चम्मरुवख, 95 चरण, 59,69 चचरी, *128 चर्मवृक्ष, 133 रदीयवे, 128 चाणक्कसत्पड़, 116 चारणथमण,70 चारित्र,44,53,5 चित्तमित्ती, 121 चिनगालिका, 121 चिलिचिलि, 80 चण्णजोग, 127 चूर्ण,51 सइयए, 116 खटिकाखण्ड,94 खन्यवाद, *141. खेड्डु, 82 पोकी, 117 गच्छ,151, परिग्रह 70, also 120 ठिणगासय, 116 छिण्णोद, 16 छैद, 13 ·185 GLOSSARY जइया, 98, 105 जच्चसुवग्ण, 113-4, 129 जमल, *137. पल तल ले,84 जलहिदइया, 74 जतसउणए, 121 जपिपल्लर, 82 जाणण-ज्ञात्वा, *137 जातिस्मरण, 86-7 जात्यसुवर्ण, 113 जार्याल्ल्य, 80 जालगवाक्ष, 121 जुगसमिला, 52, 111 जोक्कार, *140 जोयजोयगीसिद्ध, 115 दोन्हला, *145 दुग्गय, 116 दुर्जन, 79,90 दुवलय, *127 देवाङ्ग, 122 देशी, 138 देखभासा, 83 देसवाणिए, 77, also 32 दोगी, 122 दोहक, 97,85 दोहद, 126 दम *137 द्वारप्रकोष्ठ, 125 द्विपथक, 85 द्वेष, 58 णवकुर, 80 जगूल, *132 णिस्खुड, *134 णिज्जामया, 119 मिमित्तइ, 119 तजुयल, 115 धर्मलाभ, 27-8 धवलघय, 115 घाई, 94,131 घातुवादिन, 51, *149 घुवय, 85 घुवक, *128 तणए, +144 तणुव, 116 तत्क्षणभव्य, 35 तपस, 89 तयणुप्पवेसो, *136 त-श्रुति, 8, 130 तहु.80 ताडण, 113 तापस,49 तामोतर, 81 ताम्बूल, 32 ताव, 113 वियलय, *127 तुकान्त, 117 तुङ्गभवन, 115 तुण, 80, *133 तेरे मेरे आउ, 83 तोडिय-कपण, 116 तोत्त, 126 पिदण्डिन्, 49 नत रे भल्लउ, 83 नमस्कार,41 नरेन्द्र, *148-49 नागवल्ली, 121 नाराच,85 निज्जूहग, 90 निदान, 38 निग्रंन्य, 44 निर्वेदजननी, 23 नीराग, 58 नेत्रपट्ट, 118 पइज्जा, *130 पञ्चनमस्कार, 69, *157 पञ्चपरमेष्ठिन्, *157 पञ्जरपुरुष, 123 पडिग्गह, 50 पणि, *143 पद्यगाया, 48 पफोटेसु, 121 परवयण,78 परिखा, 118 परिग्रह, 53 दरिखण्णध,99,109 दन्तवीमा, 89 दर्शन, 53, 55, 59,69, 122 दान, 22,89,90 दालिवट्टा, 124 दिण्णले गयिल्ले, *145 दिव्यपुरुष, 27 दीक्षाविधि, 151 दीण, 116 परिच्छेद, 84 परिसरया, 93, *129 परिहास, 112 पल्ली, *143 पस्राते, 135 पगुल, 116 पधाई, *131, ·GLOSSARY 187 रक्षा चातुष्किक, 117 रङ्ग, 28 रजोहरण,44, also 50 रणहत्यि, 105 विहार, 44 वेत्तलया पडिहारी, 115 योक्किल्ले, *125 व्यतिरेक, *129 रणदुर, 111 रत्नमयी महाप्रतिमा, 123 रासणचण, 90 रेखा, 128 शारत्पूर्णिमा, *140 शरद,89 शवशयन, 126 शिक्षावत, *153 चील, 89 मृङ्गाटक, 121 शृङ्गीकनका, 114 कृमण ब्राह्मण, 1135 श्लेप, 129 लखबई किराड, 123 लग्ग, use of,95, 119 लग्नयोग, 48 लज्जा, 83 ललिता (metre),85 लगूल, *132 लछण, 124, also 72 लेखाचार्य, 25 लोकमूढ, *135-6 लोच, *143 लोहदण्ड, 45 पोडशवर्ण, 114 सज्जन, 23, 79,90,94, 114 सती, *154 समय-सय-सत्य,88 सरि पारि, 83 सविसर, 115 सकीण, 22 सज्वलन,28 सनिवेदा 72,79 सप्रतु, 82 वक्साणमडली, 71 वन्दनक (metre),86 वरकथा, 22 वर्ग, 128 वर्णक, 114, 116, *127 वणि, 83 वर्तना, 128 चलाव, 116, 121 बलबखल, 121 व-युति, 17 वस्तु,89 मलेहणा, 59, 156-7 सविधानकम, 48, 147 सवेग, 54 सवेदजननी, 23 साधर्मिक, *143, also 70 सामायिक,156 सिग्यउ जत्ता, 119 सिद्धयात्रा, 119 सिनान, 81 सिलिका, *131 सिंघवहए, 128 मिवाहिनी, 107 सुरा, *131 सुब्ध, *148 सयदड, 119 स्वमापा,37 वदिय, *126 वाणियमेलिया, *138 वामण, 116 वाश्या, 133 वासभवन, 115 वासोचदणवष्ण, *139 वाहोलि.94 वाहियारी, 94 वाहपाशी, 94 विक्षारिणी, 23 विनापर,116 विविखन गाण, 73, 140, also 35 विगन, 25,46 विनय.94 विपुरा, पिन, 54 विराग, 58 विगेपनि सान,95 विमादित, 130,–मय (धोरणास्थ ) विहरप, 113 हथसम्णा, 120 हलिहा, *129, also 115 हितपक,81 हिमा. 28,53,68 हुतिप्पा, 146 हेमल,88, 13 हर,47,146 ही देवी, 60 ·ADDITIONS AND CORRECTIONS Introduction Read P. 22 31 31 40 55 69 79 82 L 5 23 45 44 29 44 21 47 Read MANGALA Sthinu emergency Mikandi Northern the car of a palli are (for like) Prakrit Text शेष-गहाय य या माग पाण य पुन्छ उवगनूण जण-मणहा पयण-मोग्म गुह-सव विगणया गव्या पवए महोयर, following अपया पय- सेदियएँग गदाट्टा विनिय माणेण पुणो पिडा भीगण यह सीय पव्यारिया एयच मतिः (the page of has णिहणता 'जग्ण पविमामि' -जारावरी- णा-याणिमो बज्जाकग्ज, दूमह-पहतो गुरु 1 P .. 33 29 34 16 35 8 35 14 36 17 37 16 38 2 38 12 39 7 39 17 39 23 31 45 13 45 21 46 6 46 44 47 48 48 2 48 8 48 11 49 29 51 5 51 24 52 14 52 36 53 14 55 4 57 7 57 21 62 28 63 31 65 26 69 13 71 24 72 49 75 10 78 10 78 28 78 36 80 23-4 81 9 81 33 82 1 85 3 86 20 91 30 92 25 94 3 97 10 98 29 P 2 Read 12 पग्यिा विगस- 3 7 'मीरमइआ धम्मो' 3 21 can it be वो (दो) लिया, Maratha talkative or vocal? 5 9 दुतित्थाण च समरा 9 4 विणिज्जियामेम 9 5 घण-ममओ 9 12 अण्णए 10 12 दिदिवाएहि 10 44 Pom मे P बाह, 12 14 उवाय तेण'। 13 6 णिवाहिय 13 13 आसणमु मुहामणत्या य मणिया 14 2 अच्छउता 15 29 Better fafort with 16 27 दीसइ मिलिए 20 2 साहिय तेहि 20 7 Better सोऽमीती 20 9 विप्पउतो 22 13 हैलाए 24 26 जिय-समुह 25 21 पाडलाहि 25 22 रत्ताहिं 29 10 जावय 29 12 रणियरो 30 22 मोहेण 30 32 वाल्याएँ 31 14 महवा सत्तायारेहि 31 22 रवि-तुरय 31 38 on the margin in ) 32 9 मुरगुरुणो 32 19 कुमुमबाण 32 24 अमयण्ण 32 28 जण 32 47 P मुक्खस्स 33 18 मयरद-वद- 33 24 मुच्चति P जणो बाल-बील्या तहाविवरीय 'पहि पहि' मुदरो मद्दो -मल्लतबोलाइय भद्दमट्टी भागीरथि को वारभइ पलायमाणो मुवष्णदेवाए -हिययाण Pom सोमपण etc, 'एकमज्ज वराओ' थियडहो मूदाण विलीण वच्चतो अयागमापस्म गीयत्या पवणुद्धय बहु असुह 'पावर कोइय ·189 ADDITIONS AND CORRECTIONS Read L उद्धाइया गव्युत्तण अवहरिय चिती -णिम्मविया ॥ मैत्तेण दिनाओ P चियानले राइणा 3 सव्वओवेसओ परिणिओ बज्झो बाहिउ सयल-जरख जखराया इमा वलया हसठल पतीहिं गच्चइ भणइव -पाययासणे ...चलत गिटठुर-थोर मणिमतो वाहणाइ अतेउरिया जणस्स Omit onc C4 समुन्भिज्जमाण उध्वट्टिऊण P 150 150 151 151 153 153 154 155 155 155 156 157 159 159 160 160 160 163 163 164 165 166 166 166 166 167 168 Read वाहाजुवलेण मरहट्टयसोरट्ठा तेग भणिय faithfully देसीभासाओ गणि काकणि सवाया लुद्धापयालि दढबम्मस्स कुमारो 'जहाणवेसि' यसा। गतु ता उट्टिया णच्चिय -ववएसेहि जाणसि दइयमुह पयतो उववण्णा वणिय- P खुहिय Ի L 106 18 106 19 107 25 108 27 108 28 108 30 108 47 112 21 113 21 117 117 27 118 25 120 167 120 21 121 16 121 19 121 20 122 122 2 123 2 123 7 124 124 4 124 20 125 30 127 29 128 16 128 20 129 14 129 17 129 30 131 11 136 24 136 25 138 14 142 1 143 4 144 144 2 144 8 144 12 145 2 145 38 146 10 146 15 146 31 147 5 147 12 147 24 147 27 148 31 148 31 8 20 24 46 12 15 28 9 12 16 29 34 11 29 4 18 30 8 9 40 26 11 20 21 33 21 21 14 20 48 10 20 14 18 32 30 26 24 32 कज्ज एव ससुरासुर- जुवाणा णियरच्चणाइव पारियाय घण-तरवर माहिद पुहइसारो कि च तम्मि जाणाइ किरिया 170 य दियहे पणामियाइ रसवपणय दिट्ठ-मेत्ताण भिण्णासपुण्णा वा सखाई उज्जुए णेहवा ताई वि उज्झिऊण पयत्ता उद्धप्पहार अलया पुरि उज्जोगणमूरि जो पसत्तो मुहम व वायर वा भणावेइ य भण' विणिज्जर सजीव तो प्राइ॥ भणामि, 170 170 173 173 180 180 180 181 182 183 183 184 184 कोरउ [एस] एरिसो समागयाओ बार पेसेहि' त्ति -दढवम्मो गड्स अरग्ज पिय पयत्ता इमाए कुवलयमालाए मोतूण ती सिद्ध ॥ इदग्गर्द जम्मा - 184 for सपत्त तामो गए 6 23 21 32 4 5 22 सिप्प तपरयतो अशुत्त- एम पिर जुवदय, 186 186 187 188 189 190 190 194 195 195 दोण दिममा रमधिग्ज । ति सम्पगिरि दव दृट्ट etc, agrtha मारुयावेय बावड भण्णमाणेण 'साहम्मियस्स वदामि' 22 29 6 25 जनमाणा वणदयो परिवायो, ·190 KUVALAYAMÁLA Read गणणा- रामायण- अवी-यावरण- घोगिउ जय माता पार्गवी नियमाहि पुग्णा यमुणस्य पगंगु गद्दमोहि उपविट्टो मताव- 31-2 बरड़ पसरव्या भणिय 1 252 गायो चितिय ती -ग्यि- जागा पमूगन मुह दीर- जयस्म मम्मतु॥ 218 P L Read 199 जामद 199 31 पीओ 200 5 अउणाण 201 21 पि एपछि॥ 201 33 दसण विगुदि णाणस्ग 203 8 203 35 भूए 204 20 205 39 निमार्ण 207 20 पहनी 207. 23 विसमा 209 14 210 6 210 26. जिण-वयण 210 211 तह मुद्धो 211 3 कम्म विवरण 211 6 214 15 पाहाउय- 215 2 -मदिरोवरि 217 32 सव्य सच्च 218 3 218 11 25 कुममए 219 21 219 22 बातम्स 220 9 स्वग्यिम्मि 221 2 भिक्षण 222 4 223 2 पिहण 23 31 एक्स वार ति 223 32 विलीण- 224 19 224 26 224 28 मुड गुण 225 13 मतवादियो 225 25 -पूर्वय खिरत रोहिय 226 12 गह-गहिओ 230 गरय तिरि-मणुय 230 18 230 29 दसण मुर्णिद 231 11 232 17 11 235 11 235 18 236 14 कामगइदनगरल- 237 21 237 29 मुमुमरियजण- 238 19 साहति । 239 3 अहजोणि मुगई मुआ 1. 239 241 3 242 15 243 15 243 23 243 29 245 6 246 23 247. 20 248 2 250 27 251 17 251 29 252 13 31 253 30 257 260 3 262 34 263 2 264 18 264 25 267 29 268 269 269 8 270 14 270 19 270 23 271 27 271 30 272 25 272 28 273 29 275 25 276 27 276 31 277 26 218 21 278 7 280 28 280 28 281 23 282 1 283 7 283 11 283 26 283 32 283 41 284 8 7 वाम मुहमुम्व समगु भाना वयल्ल परिनाऊण बडमाण जाणामि तत्य। अव दपेपत्त पाणे गिता वि [मन्म] मन्नत्यो माममि पाय-अग्झयण सिट्टा आयाएयगप्प मुहाई चाई बुमरो बम्मक्खययाए पलविज पिणन्वाण 1 रवणगओ। 234 भक्तपपाणय यरियन्वलत रेहिरा सयवर, उवगया, कम्म सिदाण जह कीरइ मुयणे य पाय तिथियाण मेत्ती जागा मणण वयणय- मुपण हेण वइत्तणाहिमाणा उन्नमईण वइत्तणाहिमाणो ओवइय तम्मि पएमतरम्मि, हा हा अयाणुए सव-नाणाइ अणतोहि सोहि महस्साइ ·191 ADDITIONS AND CORRECTIONS Sanskrit Text & Notes P *28 P . 40 18 32 L 13 29 36 18 25 Read readings 'वत्कोटि [सामीप्य] 2 Read ममोपरि समस्ति तनय पद्मचन्द्र पुन यारपट्टे उपनमहा सेरीसी *45 126 156 18