·Published lr
A T. UPADHYE BA
MANILA DAG, BELGAUDI
FIRST EDITION
All rights reseried by the editor.
Printed by
SP Chaugule
at the DANAI PIES, BEI GALV

·FOREWORD.
I have great pleasure in triting thus foresord
to the edition of Kummiputtachariya by lr A T
Upadhye The book had been prescribe i ng n text
for the l'irst Year in Arts for the last 7 or 8 years
But with the introduction of Ardhamuqadhi at the
Matriculation, it is nor prescribed as a text book
for that examination The editions of the book
which are available in the market at present are
mennt only for the college students Mr Upadhye
has, therefore, rendered a vnluable service to the
Matric students by bringing ontn School Edition of
the book which is bound to be very useful to them
In the Introduction besides briefly discussing other
topics, he hins given a topically arranged summary of
the text His method of giving translation just
below the text will make its study much easier for
the beginner In the Notee, whick nre exhaustive, he
has
given
Sanal rit renderings of all Prakrit words
On the whole, I am quite sure, the boob would be of
great help to the High School atudents
NY. VAIDYA,
Professor of Sanskrit & Ardha Mugadh,
Fergusson College, POOVA

·CONTENTS.
Page.
3
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5
+4+
po
Foreword
Prefaco
Introduction
फुम्मापुत्तचरिय-Text and Translation
Notes
शुद्धिपत्रम्
6
17-54
vo
55-110
...
111
.

·PREFACE Thir 1117111 object of the nee rilation of hummipullachurtra is to meet the retureirate of this stalents al parinx for tho SLCerammtion for unch at 1129 / Yn recor- Ind 29 a text book marmolla the Universty of $}ombry The other editions of the book ser intended for college students Bnt suth thr introduction of Armandhi at those crimination with treeribed text look, a necessity *29 filt ottringing out a School Eduron of Kumma. puttaclırıyn, winch 19 nuic of the text books fore scrier for the ormation to bo bcll in 1937 Tho present cdition than being roundly 1 School Fittron, tlie Notense as exhaustiva na they possibly clo Il bile writing, thn Notes no hnowledge of Ardhimagadh Krammar 19 taken for granted on the part of the student, ho is however, expected to brien working knowledge of Namnhnat Every Prakrit word and expression « follosted lsy at Sashrit rendering am then its English Immig?s gren In the cree of lengti expression and compound world, psory voril re shown separately in the Sanabri rendering, and then in the Sinhrt rendering of every word follow into brichets, its Enghie! meining Tlue the convenience of the student is cared for even at the cost of repetition Granmntical forma including cree termination, haieleen planı 1 or noto The Notes are a robustuse that it will not be an exaggeration to say that no word or expres son occurring in the inst hins becn left unexplained or unccountcd for Iur really reference ind convenience the Transition 14 glion just below the left the Test ward the Translation Iwan: 1122* printed on on and the same It conn lent ly hopes that the citron n kummānultachari ja, as prese, nted here, will be found cmnently beeful to the High School stulenta for whom it ie aplecully designed in coucla 191 I base to offer my sincere thinks to my friends-Prof NV Turn of the Ferggason college, Poonn, who has obhoed me by writing a foreword and I'rof B A Chrugulov . of the Lingar) college Belgiom who constantis stood by me, till the moment the present edition 7w the light of the day XANICRRAG BELO ALI ta Fase 1036 AT UPADHYE ·INTRODUCTION 1 I Religious Narrative Literature and its Parpose. lle uurition of stories finde nn important place in the literaturn of very religion The giraga inin 18 rither capable of, nor interested in, thoroughly understanding the alıntru t principles of due religion Thistorier, there fort, arr intended to rapraas upon Inte mind the importance of obuersing religious prctrore md vows by placing brfore 113732 etamples of persons who have attasard Eternal Bline or birth mlenen in the nisersince of such pr schiers and vowe Thiry aloo teli kumm how persons no suffered numerable s rics by not following the procepts of religion Thus the storing personin the ordinary humanity to do good acts and to abstun from domg In onr Another purpose of the stories is to establish the superiority of the religion to duch the writer of a particular story belong our other ligiosa, en particolul oser than wlacks thor writer considera to lie the risale of his ous religion Though the storiet ar thao usoal for the pirangatiau of religion, they also pos * great human interest, ** they depict in minute details the np and downs in the hoses of men and women with reality od wsidnes. Juin literature, especially, 1 rich in etories of this de cription, and the pre ent work Kummaputtacharyam is one such stary 2. Kummāputtachariyam-ts Object Kammepattachariyam 18 a short arrative poem illustrating the importance of Bhara-purity of thought or sincerity of heart-among religious practices md rows The author says "Religion is fourfold heing distinguished 18 charitt, penance, character and punty of thought, out of them all ·8 4 The Author and his Date The concluding si inza of Kuminapuitacarıq shtes thint it as comosu u mamams, the chief drciple of Homsemala Yotlung more than this in hoown about the uthol of the worl It ini bir 13-umed that thn llenaunit *7* the camp 115 tho Hemamalı boss the 57th Acharı antrorim,to the Pitture of the Isragichchhh, whowe dlate is niten to be the beginning of the 19th century AD Wolmio therefore to conclude, in the stence of further evidence, thit Januumhsa was the wathor of humuaputtachan and that he lived in the first half of the 18th centar A D II SYNOPSIS OF THE STORY [ Introductory (1-8) Lord Masaurs once arrived at 1 garden at Razigrba, whereupon the Gols coustracted there the Assembly Hall for In> prorchung Occupying ? seat theruin, the Conqueror delssere lu sermon on the escellent religion Religion", for plcrched "1 fourtold compra ed of clarity, penuuce, chiaractes und zurity of thoughin the last leing the most thanciults of them all It ons bi sirtue of this part of rhoogut tim Kummaputti attrned omniscience cien whilo be we still human l'hereupon Indrabliuti, the seniormost disciple of Inlay tra rege teul hun to tell who Kummaputia was wd how he att uned omm cince even while leading the life of loustholder They the Divine Minhauara nart sted the story of Kumn utta as follows -- II Kummāputta's Previous Lives (9-94) In the contri of Bharatat such is situated in the content of Jainludup there was 1 well-I nown city manied Burgunpua kin, Dronruled there with Drum as bus principal que as fhey lord hradome and virtuous ·for licr He then stayed there enjoring Tarionc plerany recollection of he prescous Iife and with it his sfferte** son named Barladha The prince always took delight in the sport of tosaing up boys in the sky (9-13) Once there arrived nt the garden of the city an omniscient 10 named Sulochana In that very garden thero lived a laksini nained Bhindramukhi who had ber under ground roguence beneath 1 lanpon tree Paying lier respects to the gago with great de otron, slio spoke to him thus —" Divino Sır, in my previous life I 719 n roman named Marit and wife of the Velundbur god Suvela. On the termination of thnt hfe I have been lorn here as a Insı picnsc tell me where my hasland 18 born ^ Tho omniscient sige toll lier that her husband was born in thit vers city as prince Dnrlıl kz2, the son of Ling Drout Delighted at the news, the luhecu gyomed the form of Mannini ( winch sho had in ker previous life ) und approached princo Durlabha who trus engaged in his sport of toaning up lore Slie reprorched him for engaging bunacił 111 1 wretched spirt ind toled him to follow her 1€ lo lui a curigaity to lehold strange and wonderful tbings The prince then followed her to ber vader-ground residence IIe is so much struck with wonder at tne sight of its aplendour that he began to doubt whetber be ras in dream or whether he 1979 fitnessing a creation of 235) 11 at hout keeping the prince long in suspense, she told him that he uns brought there for her own parpose and the! her inını desire mas fulfilled after a long time brushes re-union with him Bj lier scords and by her testuale? rres there w19 zwakened in the mind of the price of life with her (1130) ·10 Dorlakha * Jarent, unhappy on acrount of the lost of their r01, l. ft no stone unturned for the errch but could ነንቲ እቲ ታየርነ ልንቀrt splorination to him On being in fuorid, the onini«cient sake told them that this son was then auas lis a Yahani lio alio narsalıd tlir skety of her uffection for the prince in bus previous existence • Duine Sur,' the parents nain inquired of the rage, "all wo any day mact our son "Ya," replied the ange "the meeting will take place when I smil come to this place ngin" ( (37-17) Becoming di gucled with orilly life on herring this account, tlı jurents of the prince acceptail (nonhlood at thic lands of the sage and passed their diss in the strict of Kerialen of the sons of monkhood On a certain day that omncient saga Sulochwa, wlule mosing from place to place, arrived at that very garden, accompanied be the royal ascetics Knowing in lier Andbi hnonlage that the end of the prince lile bad como near, the Yahsil naked the hagin at it wns porable to prolong life by any means Leirang from the age that it was alsolutely impossible to prolong lsf the Inh sy returned to hır re-udence greatly dejected at heart 1}hen, after being preescul log the price, the Yahsiu told him the case of her grief, he consoled ber, saying "Who would think of permanence when life 3* as erinescent as a drop of water" Then at the deuire of the prince the lakay took him to the omniscient within Seeing their son after a long tinie, the parents of the prince began to lament The prince too when he lerrat from the ge how his parents had taken to munhbood on account of their grief for bım, clung to theo ngd sept bitterly Then ·the omniscicut rage, considering that it was r proper occasion for precling religion, spoke as follows ( 46-70 ) The parable of the Merchant tcha lost luis Chintamanii Jacel. That being who, being fortunate enongh in getting fiuman oxistence, does not carefully practise religion is like one who having got a Derire-yielding Jewel drops it into the ocean. In a great city there was once a mercliant who was very proficient in the arts and in the science of testing jewels. He once thought to himself" That is the use of all other genis 2 It is the Chintămani gem, the best of all gemy, that is worth pocessing, as it accomplishes ubaterer is desired " He then dag mines at many places to get that gem, but with no success. Some one advised him to sail to Ratnadvīph, where he would get his desired object from the Goddesa Asăpūri He then wert there and propitiated that Goddess, who, being pleased, asked him the motive with which she had been worshipped by him The merchant said " This my effort is directed towards the acquisition of the Desire-yielding gem" The Godd pas replied—" Your karma is not productire of any good to you, for the Gods bestok realtlı upon one in accordance with one's karma." The merchant then again said" There was no necessity of proporting you if I had good karme to my credit me the Deaire-yielding gem; let what is ordained befall afterwards" The Goddess then gave the Desire-yielding gem to the merchant, tho, being delighted, set out on the return voyage. After the ship bad reached the middle of the ocean, the merchant was one day sitting on the edge of the ship with his gem. The fall moon had then just risen in the shy, and looking at the moon, there arose curiosity So give ·12 series in his mind to know whether his geny or the moon was the brighter He tool the gem in his hand and begin to compare the lastre of the two While lie uns engaged in doing this the priceless gem shipped, through his misfortone, from the palm of bis band and dropped into the sea, and he could not recover it in spite of vigorous serrches made by hım Similarly, a living being, sabjected to carelesenças, loses the human existence, obtuned with difficulties after a of variou, Cristences Those who practice the Religion of the Jina are indeed blessed, they alone reap tho harvest of the human existence ( 71-89) Hearing this discoarse, the Yahsus accepted the Faith and the prince took to the life of monkhood The prince and hy parents strictly practiced monkhood, by virtue of which they were born, after death, in the Mandıra Vimane of the Manaśukra heaven The Yal 6101, too, dropping down from heaven, was born as Kamala, the nife of King Bhramara Having followed the Religion of the Jina und by virtue of their having auspicious thoughts at the last moment of their luves, both Kamajā and Bhramarı nere born as god- in that very heaven ( 90-94 ) III The Life of Kummāputta ( 95-194 ) In the city of Rajagrha there once ruled 1 king named Mahinda tha with Kumma as bis queen had a drerm in which she saw a beartifal celestral mungon In the morning the queen brstened to the hing to ask him the meaning of her dream She 1913 extremnele delighted to learn from the king that the dream signified that she would get a virtuous son who would eniighten the world ( 95-104 ) On the termination of his existence 19 a god (in the Blandara Vimina of the Alahásakra heaven) the prince's Once the queen ·13 to the queen soul got into this womb of qaren Kuna Huring pregnancy the quel expirnsaed a Jeaire to listen to religious decorrere and scriptures Tho bing the invited tho Feponents the Sir Systems of Philosophy for delivering religione errmona The queen sis extremeli gresel to listen to the discourses of their respectuse srligions which allowed sary to lising lenge and the lihe, for x)) religione pehce nro good for nothing if there 14 no conipaalon The hiring then gummoned a learned and virtuous ascetic of the thin Faith who giro lus discourse 74 follow "The Religion consists in the protection of the *zt groups of hing beings It is for this rencon that the row of alcatenco from injury to huing leings 1198 l een giren the foremost place among the Frro Grent log" The queen 179 rontis delighted and entisfied on hearing the discourud of the Juin ascetic ( 105-118 ) Onan puspicious day, in dar conse the quen delivered of son and the birth of the child 99 celcbrnted with grant rejoicing In conformity with the queen's desire during pregnancy to listen to religious discourses the child 114 mained Dhammnden He was also known as huomiputta is being the son of Kumma Being very intelligent ho learnt all the seventi tyo nta by lumen) Honerer, by reason of hue having bound down unil toased up boys un hus life he lecane a dearf --bis height mersurinn previou only tro culite Bewitching the minds of mods by hue unparalleled beanty and Fittee the prince gradually attained to youth (119-127) In youth everyone is affected by 1971ous sensual objects lut Kunimapatta who hnd realized the Truth was unaffected by them Eren gods like Mar), Hara and Brahman were ·14 of his parents pbygated by the objects of senses However, Kummāputta 1923 really blessed, for he subjugated eren the objects of sonses One day, bile he was listeoing to the Scriptures being expounded by a trorthy nionk there aprang in his mind the recollection of his former oustence. Being convinced by virtue of this recollection of the worthlessness of worldly life, he annihilated fus actions by resorting to pure meditation and thus stuned infimte and resplendent onorscience (128-133 ) Although Kommapatin attained oniniscience, he did not take up to monhbood, thinking that lus parents would die of grief for dum in that event So, practising monkhood in spirit, he remuned at his residence for the enlightenment It is the powerful working of pure mental condition that Kampiāputta attained omniscience even while strying at his residence Lihe Kummaputtı, the sovereign king Bharatı, Itaputra and Asadhabhūtı had formerly attained omniscience, by virtue of this paro mental condition, even wule they were still householders ( 134-146) In the Mubavıdebahsetra, there ? city nimed Rayanasanch1y7, ruled over by the solereign king Dev Kiclicha One day the Tirthaharı named Jagacluttamı arrired at tho garden of the city in the course of his wanderungs Kuoning of the arrival of the Jina, Dei dichcha went there to pay his respects to him The Jina Jagadnttamı then delivered a sermon on the opportunities and importance of the hamnan enstence and the Jain Parth ( 147-162 ) As stated above, the embodied souls of Kamala (ho mae the Yaksını in her previous existence ), Bhramar, Drolia and Dramă were born in the Mahásuhra heaven Dropping down from there, they were born as hhechara 1523 ·16 their onini- > rntcrped on tlır anth of destroj mng karma za sticceasion Brcoming uinnicctent, all time four pages then again a prorcher thie June and took their ata in the nurinbl of the oinniscient Inilm, «lio 79 sitting there, take thc Jinn the Fly4on of their not low to him Thir Jina regled " From Kummipulit they have attamed Crnce, and that is the reason #!rs thes linse not bowel to Indra then ago13 nebed when Kunināputta would T1 NOMIKE worldly life 'The Juna replied that the renunchtron would takej lice in the thura jurt of the eventh day (173-186) Then the high-quind Kummaputt de carded his clothes and accepted monkhood Thalas seat on r golden lotus mndem gods he dilnered ins religious sermon in follow- "* tieligion is four-fol], being distinguished as charity, penance, chrmcter and parity of thought Out of the othe purity of thought is of the highest saluc, being the most ettercions antidote against incaspicious deod Just is the giving of purotection fross Cezr 19 the best of all gifts, the omnıcience of all the five types of knowledgr, or the puro ineditation of all forins of meditation, so the purity of thought 3 the best of all rehgions practice. The meritorious ningy attau ommscience in olserving purity of thouglst, csen while they are stilt house-holders, and I'mite iny own cxamplo as an illu trition in this respect' (187-191 ) Henting this religious discont c, the parents of Kummaputta became enlightened and accepted inonkhooil Dany other persons also took to variou- religious roura Thoz, enlightening many men and laung the life of an oncient monk for a long time, kuminaputti attrined Eternal Bli (192-194 ) ·.. जिणमाणिकविराय कु म्मा पुत्त च रि अं। नमिऊण वद्धमाणं असुरिन्दसुरिन्दपणयपयकमलं । कुम्मापुत्तचरितं वाच्छामि अई समारणं ॥१॥ पायगिद्दे वरनयर नयरहापत्तसयलपुरिसवरे। गुणसिलए गुणनिलए समोपदी बद्धमाणजिणो ॥१॥ देवहि समवसरणं विहि वहुपावकम्मभोसरणं । मणिकगयरययसारप्पायारपदापरिप्फुरि ॥३॥ तत्य निविछो वोरो कणयसरीरो समुद्दगंभीगे। दापाइचउपयारं कई धम्म परमरम्मं ॥४॥ दा गतबसीलभावणभेए है चरविही हवा धम्मो । 1. Having saluted Vardbamanz whore lotus-like feet are bowed down to by the foremost of demons and gods, I shall concisely narrate the story of Kummāputta. 2 The Jina Vardhamana ( once ) arrived at the temple of Cuna in (the garden) Gunaślako in the excellent city of Rājagha, where all good people conducted themselves within the limit of law. 3 The gods constructed the Assembly Hall, which destroys many sinful deeds and which was brightened by the splendour of (three) rainp arts constructed respectively of jewels, gold and silver of the highest quality. 4. Vira, who was serene like the nea, and whore indy resembled gold, took his seat there and expounded the greatly delightful religion of foar hinds—charity and others (as follows )-- 5. The Religion is four-fold being distinguished as cherity, penance, character and parify of thought; out of 3 ·सम्वेसु ते भावो महप्पभावा मुणेयधो ॥ ५॥ भावो भवुदहितरणी भानो सम्गापवग्गपुरचरणी । भवियाण मणचिन्तिअअचिन्तचिन्तामणी भावो ॥६॥ भावेण कुम्मपुत्तो अवगयतसो अगहियचरित्तो । गिहास वि सन्तो संपत्तो केवलं नाणं ॥ ७ ॥ एस्थन्तरे इन्दभूई नाम अणगारे भगवओ महावीरस्स जठे अन्तवासी गोयमगोते समचतरंमसरोरे वारसहनारायसंघयणे कणगपुलगनिघसपम्हगोरे उग्गतवे दित्ततवे महातवे धोरतवे धोरतवत्सी घोरयम्भचावासी उच्छूढधीरे संसित्तविठलतेउलेस्से चउदसपुयी चरणाणावगए पञ्चहि अणगारसएहिं सद्धि them all purity of thought should be known to be of the highest efficacy. 6. Purity of thought is a boat for (crossing) the ocean of wordly lfe; it is a path to the toxo- of Heaven and Abaolution; it is the Desire-gielding jewel which yielde for the meritorious anattainable things thought of by their minds. 7. By virtue of the purity of thought Kummiputta realised the Truth and attained perfect knowledge without accepting moulhood, even while staying in his house. Then the ascetic named Indrabhūti of the Gautama family, the Divine Mahāvīra's seniorinost draciple, whose bodily posture was symmetrical (laving four equal sides),-- who possessed that built of the body in which the bones are fastened round with stripes of bones at the joints and are held together by nails of bones at the sides --whose complexion was as fair as a streak of gold on the touch-stone or as a lotus,-whose penance was severe, resplendent, great fierco and austere --who observed strict colibacy:—who neglected liis body, -who possessed immense illuminating power concentrated (in his body ),--who had studied the Fourteen rurva Scripturery-who possessed (the first) four ·20 निब अरियणवज पालइ निकण्टय रख ॥१.। सास मरिन्दस्स दुमा नामेण पट्टराणिमा आत्थि । संकरदेवस्स उमा रमा जहा वासुदेवस्स ॥11॥ दुखमनामकुमारो सुकुमारो रम्मरूवजियमारो । तेसिं मुओ त्यि गुणगणभण्डारो बहुजणाधारो ॥१२॥ सो कुमरो नियजुव्वणराजमएण परे बहुकुमारे । फन्दुकमिव गयणतले उच्छालिन्तो सया स्म॥१३॥ अन्नदिण तस्स पुरस्युजाणे दुरिंगलाहिहाणम्मि । मुगुरु सुलोयणनामा समास ठे। वेषली एगो ॥१४॥ तत्धुजाण जक्खिणि भरमही नाम निवसए निच । बहुसालक्खवरदुमअहठियभवणम्मि कयवासा ॥ १५ ॥ glory of lus valour, protected bis hingdom without troubles and always free froin enemies 11 The senior queen of that Ling wag Druma by name, to him sho was as ( loving 19) Uma to gou Shankar or Rama to Väsadera 12 They had u delicate son named Darlabha, who «xcelled Cogid by lus charming bcauty, apil who was a storehonse of 8 nnmber of virtues and a support of many preople 13 Elted by his youth and royalty, that prince always took delight in tossing up many other boys liko balle en the sky One day there arnved at the park named Dargila in the city a worthy preceptor and ominecient sago named Solochana 15 In that park there always resideda Yaknns named Bhadramukhl, who dwelt in mano atuated beneatba bangun tree named Dabasala ·2 " कवलकमलाकलिय संमयहरण मुलोमन मुगुरु । पणमिय भक्तिमरेण पुच्छइ सा जविसणी एव ॥१६॥ " भयष पुग्वभवे इ माणवई नाम माणवी मासि । पाणपिया परिभुग्गा सुनेलवेलधरमुरस्म ॥१७॥ आउखए इरथ वणे भामुही नाम अविखणी जाया। मत्ता पुण मगम कहिं उम्पनो नाद भाइसमु' १८॥ तो सुलोमणो नाम केवली महुरवाणीए मण:- भदे, निसुणसु नयरे इत्यैव दोणनरवइस्स सुओ। उपमो तुज्झ पिओ सुदारही हो नाम ॥१९॥ त निसुणिय मदमही नाम अक्षिणी हिट्ठा । माणवईस्वधरा कुमरसमीषम्मि सपत्ता ॥ २० ॥ 16 Having bowed with great des otion to the worthy preceptor Sulochana, in whom the lotus of omniscience was fully blown and who was a dispeller of double, that Yakan asked him thay 17 "Derne are in iny former Jifo ) was a woman named Manuyatı, wife of the Velandhara you Susela to whony T was as denr ac life 18 " When (that) life terminated, I was born in the garden as a Yoksapi yamed Bhadramokbı, but tell me, air, where my husband 1s born" Then the omniscient sago named Sulochana said with sweet words- 19 "Hear,o fortunate lady, your beloved is born in this very city as hing Drona's son named Darlabha, who 38 very difficult to be obtused » 20 The Yaksını of an auspicious face pamed Bhadramaklı was delighted to hear that, and assuming the form of DIðnayatz, abe arrived near the proce ·22 । . दठूण ते कुमारं बहुकुमरुच्छालणिकतलिच्छं। सा जंपइ हसिऊणं किमिमेणं रङ्करमणेणं ॥ २१॥ जइ ताव तुज्झ चित्तं विचित्तचित्तम्मि चञ्चलं होइ । ता मज्झं अणुधाव वयणमिणं सुणिय सो कुमरे। ॥ १२ ॥ तं कळं अणुधावइ तध्ययणकुऊइलाइलिअचित्तो । तप्पुरओ धावन्ती सा वि हुतं नियवर्ण नेइ ॥ २३ ॥ बहुसालवस्स्स अहेपहेण पायालमज्झमाणीओ। सो पासइ कणगमयं मुरभवणमईव रमणिज ॥ २४ ॥ तंच केरिसं? रयणमययम्भपन्तीकन्तीमरमरिअभिन्तरपएस । मणिमयतोरणधोरणितरुणपहाकिरणकब्युरिअं ॥ २५ ॥ मणिम यथम्भअहिछिअपुत्तलिआकेलिखोभियजणाई । बहुभत्तिचित्तचित्तियगवक्खसंदोहकयसोहं ॥ २६ ॥ 21–23. Sering the prince colely engaged in tossing or boys, she smiled and said (to him)- what is the use of this wrotched play? If your miud is clcited by (observing) strange and wonderful things, then run after 1970". Hearing these words, the prince run after that maiden, his mind being exciteil on acconnt of the cariosity caused by hier word. She too, running before him, led lam to her garden 24. Being taken to the centre of the nether world by a path beneath the Bahasāla banyan tree, he $21P a golden celestial mansion which was exceedingly charming. And of what sort was it? 25. Its inner region was filled with a flood of light proceeding from rows of pillurs studded with jowels. It was pariegated with strong rays of light proceeding from sows of jewelled arches 126. Itercited rrowds of people by the sportive movements of dolls placed on pillars stadded mith jetrels; and it ·23 एयमवलोइऊणं मुरभवणं भवनिसचुनकर । अविम्यमावत्री कुमरोइय चिन्तिउं लग्गो ॥ १५ ॥ "कि इन्दजालमय एयं सुमम्मि दीसए अहवा । अयं नियनयरीओ इह भवणे केश आणाम!"॥२८॥ इय संदेहाकुलियं कुमरं विनिवेसिऊण पर। विश्व वन्तरवह, “ सामिअ, वयर्ण निसामेसु ॥ २९॥ अज मए अञ्जमए, चिरेण कालेण नाह दिछो सि । मुरभिवणे सुरभवणे नियकमेणाणिो सि तुम ॥ ३॥ अज्ज चिय मज्झ मणामणारहे। कप्पपायको फलिओ। जं मुकयमुकयवसओ अग्न तुम मम मिलिओ सि" ॥१॥ इय क्यण सोऊणं गयणे दहण शुभरणं तीसे। was rendered bemutıful by numerons sintor decorated with paintings of orious kind- 27. Seeing that celestial minyon which would excite the mind of the ( holo) world, the prince was struch with great wonder and bromme engaged in thinhing thius-- 98. “Is this a trick of magic? Or is it being soen in andrenim? Who brought me to this musion from my city?" 29. Placing on a couch the prince whose mind was thus excited with donbts, the Vyanuri lady entreated him (thus )- My lord, listen to my words." 30 "lly simple-minded lordi, today I -as you after a long time. I have lyrought you to this celestial miosion in this fragrant garden in order to achieve my or object." 31. “Only to-lay the desire of my mind, the desire zielding tree (as it were). bas Lorde frait: because to-dar you are united with me or account of the merit of my good deeds." 32. Herring theue torck aod seeing her face with ·पुव्वभवस्स सिणेही तस्स मम्मी समुलसिभो ॥ ३१॥ करय वि एसा दिला पुन्वभवे परिचिया य एयरस । इय ऊहापोहवसा जाईसरण समुपनं ।। ३३॥ जाइसरणेण तेण नाऊण पुखजम्मतन्तो । कहिओ कुमरेण नियपियाइ पुरसओ समग्गो वि०३४॥ तत्तो नियसत्तीए असुभाण पुरंगलाण अवहरणं । सुभपुग्गलपक्सेव करिम सुरी तस्सरीरम्मि ॥ ३५ ॥ पुनभवन्तरभउजा रूज्जाइ विमुत्तु भुजए भोगे। एक विसयसुहाई दुनि वि विलसन्ति तत्थ ठिया ।। ३ ।। चतुविधभागस्वरूप स्थ नागऽप्युकम्- " चदि ठाणेहि देवाण सवास पनते । त जहा देवे नाम एगे देवीए beautıful eyes, there sbooted up in lus mind bis affection (for her ) in his former life . She was seen somewhere, and (possibly ) she W19 nuquainted ( with me) in my former life, ma*n result of such (n process of) doubts and determination, the remembrance of his former life was produced in hun 34 Knowing, by retion of the remembrance of his previous lif, the account of his past existencc, the princo narrated the whole of it to his beloved 35 Then the divine lady removed by means of her frowess, Lauspicious articles from lus body and put nuspicious opes in their place 36 (Then ) his wife in bre former lıfe gave up bashfulmoss and the like and enjoyed pleasures ( with him ) Thu, staying there, both of thein enjoyed pleasures of conses The nature of the four kinds of co-habitation is stated in the Sthining also-- * The co-habitation of gods is known lo be at fonr lacas as follow: -A god may co-habit with a ·25 सद्धि सवासमधिगच्छिउजा, देवे नाम एगे छवीए सदि सरासमधिगरिधरना, छवी नाम एगे देवीए सदि सबासमधिमच्छिम्मा, छवी नाम एगे छाए सर्दि सरासमधिगरिछज्जा।" इओ य- अद तस्सम्मायरो पुतवियोगेण दुरिखमा निय। सम्पत्य वि सोहन्ति य लहन्ति न हि सुद्धिमत्त पि॥ ३ ॥ देवेहि अवहरिम नरेहि पाविजए कह पत्य । जेण नराण मुराण सत्तीए अन्तर गुरु ॥ ३८ ॥ अह तेहि दुविधाएहि अम्मापियरेहि केवली पुछो । भयक, कहेह अम्ह सा पुतो अत्यि इत्य गओ। ३७॥ सो केवली पयपद सुण सवणेरि मावहाणमणा । तुम्हाण सो पुत्तो अवहरिले वन्तरीए य ॥ ४ ॥ ते केवलिवयणेण अईय अच्छरिय वम्दिया जाया। fodlony, a god my co-labit with a (female) chhar, x (inlo) chhavi inay co habit wit's a goddess, a (mile) chhart may co habit with a (female) chhars 37 Now the mother and futhor of that prince, alwys estrossed by their coprrtion from their son, mido a xoarch Eor hun overywhere but could not get oven mere information about him 38 As there is a great difference between the powers of men and divino beings, how can men obtain a thing wbicb Inns been taken away by diyine beings 39 Then the distregeed parents asked the Ontareciegt eige" Disino sir, tell as where our son has gono -40 Then the mot cient aige spoken Hear with your cars with attentive minds, tuat aon of yours has been carried away by a Vyantara Indy 41 Greally wonder--truck by the words of the omni. " ·26 - साहन्ति कहं देवा अपवित्तनरं अवहरन्ति ॥ ४ ॥ यदुक्तमागमे-- चत्तारि पञ्च जोयणसयाई गन्धा य मणुयलोगस्म । उड़े वच्चइ जेणं न हु देवा तेण आयन्ति ।। ४२ ॥ पञ्चसु जिशकलाणेसु चेव महरिसितवाणुभावाभो। जम्मन्तरनेहेण य आगच्छन्ति हु मुरा इहयं ।। ४३ ॥ तो केवलिणा कहियं तोसे जम्मन्तरसिणहाइ। ते बिन्ति तआ सामिा अलिओ कम्मपरिणामो ॥४॥ भयवं कया वि होही अम्हाण कुमारसगमो कह वि । तेणुप्त होही पुण जयह वयमागमिस्सामो ॥ ४५ ॥ इय सबन्ध मुणिइ सावेग्गा कुमरमायपियरो य | scrent sage, they apolo- How 13 it tlist gods carry away the impure many For at has been started in the Scriptures- 12-13 The gods indeed do not coine ( down here ) - the smell of tho human world goes upwards to the oxtent of four or five hundred Yojanas It is only on the occasions of the five auspicious function, connected with the lifo of Jina, or on account of the power of penance of great ascetics, or by rei on of affection in their foriner life, that gods come here Then the omniscient vage nurratel (the nccount of) her effection ctceteri 11 hier previous life Then they ५id-" Divine stu, very powerful 1s the effect of acts 15 • Divine sir,' (they continued ), "will there take police at any tune aur uon with our sou mny how >> He replud" It will the place when we shall come here again 4G Heiring this tccoant, the parents of the princo veu ume dus, isted ( with worldly life), pluced their younger " ·27 लहुपुत्त ठविअ रजे तयान्तए चरणमावता ॥ ४ ॥ दुकरतववरणपरा परायणा दोसवजियाहारे । निस्मारङ्गचित्ता तिगुत्तिगुत्ता य विहरन्ति ॥ ४ ॥ अदिणे गामामुग्गामं विहान्ता य सौ नाणी। तत्यव दुग्गिलवणे समोसहा तेहिं संजुत्तो ॥४८॥ अब जक्षिणा अवहिणा कुमरस्माउ वियाणित धाव । न केवलिणं पुच्छ क्यसली भत्तिपजुत्ता ॥ ४९ ॥ " भयवं जीवयमप्पं कहमपि तीरिजएभिबड्डे तो कदह केवली सो केवलकलियत्यवित्यारो॥ ५० ॥ तित्थयरा य पणध चकरा सबलवासुदेवा य । अइब लगे वि न सका काउ आउस्म संघाण ॥ ५१ ॥ vorn on the throne and accepted monthood from ham 47 Intent on practising hard penunc, and given to taking faultless food, they mood ( from place to place ) with their minds free froin attichments ind passions, guariling themselves in the observince of the Three Restruinte One day, while moving from pillage to village, that oinn-cient ngeprise at tint very garden accompanied with them Now the Yakseni, knowing by the Avadhu know- Indige that (the remaining period of) the prince's life was aliort, asked the omniscient sage, folding her hands with devotion 50 * Divine Sir, 1s it posruble in any way to prolong the short poriod of life"" Then the omniscient sage, who knew by virtne of his omni-cience all things in their details, spoke- 1 "Even the Prophets, the Heads of the order of monks, the Sovereign Kings, the Baladerns and the Văeaderas,-thongh sery powerlal they were could not 48 ·28 याकम्- "नो विद्या न च भेषजं न च पिता नो बान्धवा नो सुता, नामीधा कुलदेवता न जननी स्नेहानुबन्धान्विता । नार्थो न सजनो न वा परिजन शारीरिकं नो बल, नो का सततं सुरासुरवरा सधानुमायु क्षमा इय केवलिवयणाइ मुणिउ अमरी विसण्गचित्ता सा। नियमवणं सपता पणठ्ठसव्यस्ससत्य व्ध ॥ ५३॥ दिट्ठा सा कुमरेण पुछा य सुकोमलेहिं घयणे हैं। सामिणि मणे विसण्गा अब तुम हेउणा केणं ॥ ५४ ॥ किं केण वि दहावा किंवा केण वि न मनिआ आणा । किं वा मह भाराहेण कुपसभा तुम जाया" ॥ ५५ सा किंचि वि असहन्ती मगे वहन्ती महाविसायभर । prolong the life" For, it has been said 52 “ Neither learning nor medicine, nor father, nor relativas, nor sons, nor a frvoarite family deity, nor mother possessed of the bond of affection, nor kinemen, nor followers, nor bodily strength, nor the best of powerful gods and dermons, were ever able to prolong like" 53 Hearing these words of the omniscient sage, that celestial lady returned to her residence with a dejected mod like a company of merchants who have lost their all-in all 54-55 Being seen (in that condition ) she was spoken to by the prince with tender words (thus)-"fy mstress, for what reason are you dejected at beurt today? pat to trouble by anybody> Or was your order not obeyed by anybody? Or have you become displeased on account of atanit of miners 56 Speaking nothing and berring in her heart a "heavy weight of distress, she narrated the whole account Yere you ·29 निबन्धे पुण पुठ्ठा वुरान्त साहए सयल।। ५६ ॥ " मामिअ भए अवहिणा तुह जीवियमप्पमेव नाऊण । आउसरूव केवलिपासे पुल च कहिय व ॥ ५५ ॥ एएण कारगण नाह भह दुक्खसलियसरीरा। विहिविलसिम्मि के कह सहिस्सामि तुइ विरह "॥५८ ॥ कुमरो जपइ जविवणि खा मा कुणसु हिययम उझम्मि । जलबिन्दुचपल जीविय मेम को मन पिरत ॥ ५९॥ जद मझुवरि सिगह धरेसिता केवलिस्य पाम्रीम्म । पाणपिए में मुञ्चमु करेमि जेष्णप्पणो काज ॥ ६ ॥ तो तोइ ससत्तीए केवलिपासमिम पाविमो कुमरो। अभिवन्दिअ केवलिण जहारिह ठाणमासीणो ॥ ६ ॥ पुत्तस्स सिणेहेण चिरेण अवलाइऊन त कुमर । when ashed with persistence 57-58 "My lord knowing by my Aradhy knowledge that (the remaining period of your life is short, I neked? an omniscient sige about the nature of life which was told (by hun) It is for thus renson, my lorl that my body 14 2fflicted with pain How shall I bear your spirition when #}in working of fate becomes crooked? 59 The prioco sard- My Yakun, do not give placa to grief in your heart Lafe being as a trescent 75 t drop of water, who can think of permanence ? 60 'O beloved of my hearth, if you hour affection towards me, then leave me near the ommscient aga, whereby I can do my dats towards myself 61 Then by means of her power she conveyed the prince near the omniscient sage, and having bowed down to the omniscient ge he took ? seat which befitted him 62 When the tso afges, the parents ( of the prince ) who were there, saw the prince, they began to weep on ·30 63 अहिरोहर पवमा तत्थ ठिया मायतायमुगी ॥ ६२॥ कुमरो वि अयाणन्तो केवलिणा समाहि समाइछौ । वन्द कुमार, मायतायमुणी इह समासीणा * ॥ ३ ॥ सो पुच्छइ केवालगं, 'पहु, कहमसिं चयग्गही जाओ 2 " तेण वि पुत्तवियोगाइकारणं तस्त्र वज्जरिम ॥ ६४ ॥ इय सुणिम सो कुमारो मोरो जह जलधर पलाएउ । जह व चकोरो चन्दं जहचको चण्डमाणु च ॥ ६५ ॥ जह वच्छ। नियसुरभि सुरभि सुराभिं जहेव कलकण्ठो । संजाओ संतुछा हरिसवसुल्लासिअरोमचो ॥ ६६ ॥ नियमायतायमुणिण कण्ठम्मि विलग्गिऊण रोयन्ता । एयाइ जक्खिणीए निवारिओ महुस्खयणहिं ॥ ६ ॥ नियवस्थअञ्चलेहिं कुमारनयणाणि अमुभरियाणि । account of their affection for their son The prince, too, who did not know anything, was texpressly directed by the omniscient sage ( thus ) --"Gratt the (two) suges, your parents who re sitting here" 61 He asked the omniscient sige--"My lord, how in it that they have nccepted the row (of monkhood)' He, too, told him the cause, namely, their separation from their son, etcetert 65-66 Hearing this, the prince became delighted and thrilled with joy like 7 percoch at the sight of a cloud, or like a Chakora bırd at the sight of the moon, or lihe 1 Chakradaka bard at the sight of the aun, or like a call at the sight of its mother-cow, or like a cuckoo at the sight of the fragrant pring season 67 TVhile weeping, after clinging to the necks of the sages, bre parents, the price was restruneil by that Yaksını with Teet words 68 Tith the skirts of her garment that Yakşni wipel ·31 सा जक्मिणी विलहइ अही महामोहदुलाला ६८ ॥ नियमायतायदसणसमुल्लसन्तप्पमोयभरभरिय । केवलमाणिसगासे अमरी विणिवेसए कुमर ॥ ६॥ मह केवली वि सम्बेसि तैसि उदगारकारणं कुणइ । धम्मरस देसग समए अमयरससारणासरिस ॥७॥ जो भविओ मणुअभव लहिउ धम्मपरायमायरह । सो लद्ध चिन्तामणिरयण स्यणायरे गम ॥1॥ तथाहि--- एगाम्म नयरपवरे अस्थि कलादुसलवाणिओ को वि। स्यणपरिस्खागन्थ गुरूण पासम्मि अभइ ॥ ७२ ।। मोगन्धियककेयणमरगयगोमेअइन्दनीलाण । जलकन्नसूरकन्तयमपारालङ्कफालिहाण ॥ ७३ ।। off the prince's eyes filled with tears Oh! bow wonderful Is the wiched play of the Great Delusion 69 The celestial Indy placed near the omn«cient wage, the prince who was filled with great and beaming joy at the sght of bus parents 70 Tlicn on that accision tho omni cient ge too delivered 1 religious sermont, kich w 23 lrle a current of necter and which was a cruse of putting all of them under (hus ) obligation 71 That meritorious person who, having obtained birth y luman being showa carelessnes in the priclice of religion, throws into the sel the Desire-yielding jewel obtained uy him For instruce--- 72 In in excellent city there was a ceriun nerchant who we fruticient in fine tres and who had staited from a teacher n tre itise on the te ting of jewels ·32 इचाइयरयणाण लक्खणगुणवणनामगोत्ताइ । सञ्चाणि सो वियाणइ वियरसशो मणिपरिक्साए || ort अह अन्नया विचिन्तइ सो वणिओ "किमवरहि रयणहिं चिन्तामणी मणोण सिरोमणी चिन्तियत्यकरो" || ७५ ।। ततो सो तस्म कए सणइ खाणोउ गठाणेसु । तह वि न पत्तो स मणी विविहेहि उवायकरणहिं केण वि भणि "वचसु वहणे चडिऊण रयणदीवम्मि । सत्यत्यि असपूरी देवो तुह बछिय दाहो" | ॥ सो तत्य रयणदीव संपत्ते! इकवीसखवणहि । आराहइ त दैविं, सतुट्ठा सा इम भण्हे ॥ ७० ॥ " भी भद्द केण कजेण अज आपहिया तए अहय"। 73-74 Being expert in the testing of jewel«, he knew all the distinguishing marka, qcälitres, colonrs, names and species of Saugandhuka, Karketana-Marakata, Comeda, Indra. nila, Jalakanta, Suryakanta, Masaragallo, Anko, Sphaska and many other jewels 75 Now, once the merchant contemplated-" For what are the other jowels good? The Desire-yielding jewel, which yields desired objects, is the crest jewel of (all) jewels 76 Then he dug mines at many places for its sahe, but fie conld not obtain that jewel in spite of his employing manifold means 77 Some one spoke (to him)-"Get into a shup and go to Ratnadvipa, the goddess Ābapura 19 there who will give you your de ired object 78 He reached that Ratnadvipr and worshipped that goddess by (observing) twenty-one fasts Being pleased, she sud (to lum)- 79 “With what object, ob my good boy, bave you worshipped me torlay ?" He sund-"This effort (of mine ), ·33 सो भग "देवि चिन्तामणीकए उजमाएen देवा मोह, “ मे। मा नरिय तुह सम्ममेर यम्मकरें! अंगपनि गुरा पि य धाण सम्माजमारण" !!..॥ स मणद, "नद मर कम होतो तुज का कामि। तामजस देशु रयणं परछा होउ हो || 2011 दसं चिन्तारपणं तो तीए तस्य रयणवाणिस्य । सो नियनिहगमगत्य संतुही पाहणे घओ ॥ १ ॥ असनिविदा पनिओ जा सहिमरममायाओ। ताप य पुस्त्रदिसाए समुगओ पुणिमाचन्दो ॥ ८ ॥ सं चन्दं पण नियचित निन्तए पवागियी। चिन्तामणि महिलं अहबा मयाइरस! || ८४॥ इय चिन्तिऊण चिन्तारयण नियकरतले गऊणं । नियदिट्टीद निरिए वह पुणे पुणो रयणमिन्दं च ८५ ) bh goldera, is for the wake of the Desire-yielding jnvel. " 80. The foldeas said"Your rory actions are not such as woold condoco to your hoppineer. For, the gods top besteir calth on one in accordance with one's actions. $1. In anid" TE I had (good) actions ( to my credit), why would lief worshipped you? So gire me the jewel; let what is ordnined lefnll aferrard." 82. Then she gare the Deaire-rielding jowel to the merchant of gems; and being pleased, he got into the ship for going to his hoa c. 83. When he had reached the middle of the ecran and while he as eitting on the edge of the ship, there arouc the full moon in the eastern direction. Seeing the moon, the merchant began to coneider in his mind whether the Dreire-yielding jewci or the thoon pecececel more brillianer. 8.3 Thinking thus, he bell the Deaire-yielding jewel ·34 इय अवल यन्तस्स य तस्स अभग्गेण करतलपएसा । अइसुकुमारमुराल रयण रयणायरे पटिय || ८६ ॥ जलनिहिमज्झे पडिओ बहु बहु सोइन्तएण तेणावि । किं कह वि लभइ मणी सिरोमणी सयलरयणा ॥७॥ तह मणुयत्त बहुविहभवभवणसएहि कहकह वि लद्ध । खणमित्तण हारइ पमायभरपरवसो जीवो || ८८ ॥ ते धना कयपुण्णा जे जिणधम्म धरन्ति नियहियए। तास चिय मणुयत्त महल सलाहिजए लोए ॥ ८९॥ इय दक्षण सुगउ सम्मत्त जक्खिणीइ पहिवन । कुमरेण य चारित्त गुरुभ गुरुअन्तिए गहिअ || ९० ॥ on the palın of his hand and begin to observe with his eyes the je wel and the moon aguru and again 86 Whule he was thus observing the very delicate and precious jewel dropped from the palm of his hand into the oce in through his misfortune 87 When the jewel, the crest jewel of all jewels, had fallen into the sea, how could it be obtawed though he searched vigorously for at 88 Smilarly, a lamng being beng subject to excessive carelessness, loses in 8 moment the human existence obtained some-how after hundreds of winderings in existences of various hands 89 Blessed and meritorious ire they, who ber the Faith of the Jin in then heart Their human cyl-tence alone has accomplished its purpose and is prired m the world 90 Hearing this sermon, the Yaksıng accepted the I'aith and the prince accepted the hard monkhood from the preceptor ·35 थेराणं पयमूले उदयपुस्खीपाहिज्जद कुमारो। करतवचरणपरो विहाड अम्मारिकीह सम. कुमो अम्मापिय। तिणि वित पालिऊग चारित। महमुझे मुस्लोए उश्वना मन्दाविमाणे ॥९॥ मा जविसणी विच गालीए य ममरभूषण, भउजा जाया कमला नामेण सचमीलधरा || ९३॥ भमरनरिन्दो कमलादेवी य दुवे बिगहियजिणधामा । भामुहमवमाया तत्व य मुषरा जाया || ४ ॥ इतध- रायगिह यरनयर कामयरहन्तमन्दिर अस्थि । धगधनाइसमिद्ध गुपसिद्ध सयललोगम्मि ॥ १५ ॥ (istung) at t)en fert of the ascetic, the prince stucud tho Fourteou Purvis, and intent on practing Intil penance, he moved ( Erorn place to place ) with his parents 92 By (rerson of their) obsersing monk-hood, all the thres, the prince anil hir parents were born (after lenth) in the plandari Vimâne of the Viagra hetven 93 Having droppoliloun (from heren), the Yaknna too, born in the city of ) Vasile ay hing Blırımura'a wifo, Kimnin ly name, and was endowed with trathfulares and character 91 Hrung followed the faith of the linn and having nuspiciouf mental condition at the time of death, both of them, Ling Bhrain ira and queen Kamin, were born as got. of hgli mnk in that sery pice (517, the Jlandari Vimana of tlır Dlaliasuhrn heuven ), Ind on the other hand- There was the escellent city of Rajighurt nowned in the whole worll which was rich in wealth, ants the he ndihhelh was a glomon abode of excellent justice corn ·86 तत्य य महिन्दसीहो राया सिंह व भरिकरिविणासे | नामेण जस्स समागणम्मि भबइ सुहडकोही || १६ || तस्स य कुम्मा देवी देवी इव स्वसपया अस्थि । विणयविवेगवियारप्पमुहगुणाभरणपरिकलिया || ९७ ॥ विसयसुहे भुषन्ताण ताण सुक्खेण वचए कालो। जह य सुरिन्दसईण अहवा जह यम्महरईण ॥ ९८ ॥ अनदिणे सा देव। नियसयणिज्जम्मि सुत्तजागरिया । सुरभवणं मणहरण पिच्छइ सुमिणम्मि अच्छरिय ॥ १९॥ जाए पभायसमए सयणिज्जा उठिऊण सा देवी । रायसमावं पत्ता जपइ महुरादि परगूहिं ॥1..॥ अज्ज अह सुरभवण सुमिणम्मी पासिऊण पदियुद्धा। एअस्स सुमिणगस्स य भविस्सई को फलविसेसो || 2.1॥ 96 Mahendrasimha was the hing there, who was like a lion in killing the elephants in the form of enemies, and at (the mere atterance of ) whose name a host of good warriors (of the enemy) was put to flight on the battle-field 97 And his queen Kurma was like a goddess in the wealth of beauty and was endowed with ornaments of virtues,—the prominent among them being modesty, discrimination and prudence 98 Like the Lord of gods and Shachi or like Cupid and Rati, they passed their time with brppiness, enjoying wordly pleasures 99 One day, while the queen was half asleep in her bed, she saw a wonderful and charming celestial mansion in ber dream 100 When it dawned, the Queen got op from her hed, approached the Ling and spoke with sweet words (thus ) 101 "Today I woke up, having seen a celestial mansion in my dream, what will be the special fruit of this dream" ·इय मुगिय हनुट्ठी मया रोमयाशियसरी । नियमइअणुसारण माहइ एयारिस वयण ॥ १.२ ॥ " देवि ! तुम पडियुष्णे नवमासे सड्डसत्तविणअहिए। बहुलक्खणगुणत्त पुत्त पाविाहसि जगनत" ॥ १.१॥ इय नरवणो क्यण सुपिऊग हटतुलनिययिया । नरनाहअणुनाया मा जाय। नियगिह पत्ता १.४॥ तत्य य कुमारजीवो देवाउ पालिऊण कुम्माए । उयरम्मि मुक्यपुण्गो सरम्मि हमु थ्व अवदो }} १.५ ॥ रयणेण रयणखाणी जहेव मुत्ताहलेण सुत्तिउही। तह तेण गम्भण सा सोहग्ग समुन्वहई ॥१.६ }} गभरसणुभावेण धम्मागमसवणदोहलो सोसे। 102 Henring this, the hing became delighter and pleased and with ins body thrilled, he woke in accordance with hrs understandtag, as folloss- 103 "Oh my queen' when nine months and even lars and a half more (of your pregnaney) are completed, you will get i son who will be endowed with many au- "picious mirks and virtue and who will be an eye for tho : blind ignorant ) world ' 101 Herring these words of the king that wife (of the king) lecaine pleased and delighted at heart, and with the permission of the king, stie sent to her mansion 105 Having completed the life of a god there (1., in the blandara Viniana of the dabasthra heaven), the prince's goal entered into the womb of Kurma like n swan entering) into a lake 106 As a mne of jewels with a liwel or pearl hell with a pearl, so she displayed grandeur with that fotos 107 By virtue of the greatness of the fætus and as a result of her auspicious menit, there was produced in ber an 192 ·38 उपनो मुहपुण्णोदएण सेहिग्गसपनो || १.७ ॥ ता तेण नरवमा छट्सपनाइणो नयरमज्झे । सहावया जहिँ कुम्माए धम्म सवणकए || १०८॥ ण्हाया कयवलिकम्मा कपकाउयमालाइविहिधम्मा | नियपुत्थयसजुत्ता सपत्ता रायभवणम्मि ||१.९॥ कयास सरदाणा नरवणा दत्तमाणसमाणा । भद्दासणीवविरठा नियनियधम्म पथासन्ति 11.॥ इयरेसि दसणीण य धम्म हिंसाइसजुअ सुणिउ । जिणधम्मस्या देवी अइव खेय समावना ॥१५॥ यत- 6 ददातु दान विदधातु मौन वेदादिक चापि विदाकरीतु । anspicious pregnancy-desire to listen to Religion and Scriptures 108 Then the king called through his servants the exponents of the Six Systems of Philosophy in the city for delivering religious sermons to Kurma 109 After taking their bath offering oblations (to deities ) performing rites which were won lerful anlar spicious etcetera and taking their I coh with them (they ) arrived at the royal mansion 110 Being geven respect and honour ly the hing and after giving bless ags and seating themselves on 10 picio 19 seats, they expoanded their respective religiog 111 The queen who una devoted to the religion of the Jina became very much greved after listening to sermons of the preachers of other religione which we accompanied by injury to living beings ml the like For- 119 One muy give charities or sheerse a lence even study the Vedas or always modtate on gods and the or ·39 - देवादिक ध्यायतु नित्यमय न घट्दया नियम नवादक्षा न मिशान तहान ने तारः। न सद् ध्यान न तन्मोनं दया यत्र न विद्यत ॥ ३॥ तो नसणारया निमासणरिणी महागुलियो । जिणगमयतत्तसार धम्मसम्यं पश्यन्ति ।। १४॥ तथा हि- छग्मीपनिकायाण परिपालमत्र विभए भामा । जण महपए पदम पाणावायवयं ॥१५॥ उस दशवकालिके- तथिम पटमण महारण देसि । मादिगा निउणा दिछा सबभूषण सममे ॥ १६॥ उपैदशमालायाम् - एजीवनि कायदयाविवजिओ नव विस्मिान गिही । like-ril (this) good for nothugin there.nicomputer " Where there 18 no comp24410n. thero con la no Attention, no li saing, no chority, no pengues, no meditation, and no ailence 114 Then the ling called thr y recrytors of the Jain religior who nepoundI the religion, de la rue their pernice of the praciples of the cloctriney y tent her} by Jinr It is the frotection of the It groups of living Exing that none con tuttes religion Therefore, the oth of altınet from ininty to lun: leingi sanks toret among the (Grent Vone' Ind at 19 41 in the Las 15mthilikt 116 11 Dgne barn intracord by Mahirita that this among thent occantes the first place, namely, thorough Alkistence from injury to laung keinge which is remonlel ac comgrupon torreir all ining range (It le stated ) in the lade sunili. १ ·do . जधम्माओ चुके। चुम्ह गिहिदाणधम्मालो ||१७॥ इस मुगिरवयणाई मुगिउं धजिओक्माणाणि । देवाए मणमारो परमसमुशासमावसो || 108 परिपुण्गेमु दिपमुं तत्तो संपुण्योहला देवी। पुत्तरयणं पसूआ मुहगे यासाम्मि सुहे ॥१९॥ सत्र चायमेरे-- तिह पब तूर गुतातन्त, गयर्गाणि गज गायत। वरमान गाभेरिमाद, नफेरी निमुशीद ना निनाद ॥ १२ ॥ विपदावलि युई बन्दिर, चिाकाल चतुर नर नन्द पृन्द । परकामिण नया मागुरम्मि, इय उस्छर हो पुत्तनम || 117. "Ono sto je crowd of con«rian tulant the $1* group of living Iminge de lirithirt a mionk nor a house Haldor: (for) Gallon from the duties of monhl.com lim (aleo) fallo froin tim binti«e-holdeer det of elitrier". 11s Hinring theen word of the great sage whicti remlilml the rambling of cloude, this puzcoch (in the form) of the quren't mo lame greatly delighted. 118. Then, when the ilay, (of her prrgnancy ) word compirtel, the ruram, whor Pregnaneyalrere was tally mturimi, Arlisen of an cicilent mn on an auspicious day Ant at an any içions wur. Angomthatoernsiti- ।

·41 अम्मापिऊहि तस्स य धम्मस्मयदोहलाणुसारेणं । नाम गुणाभिराम पइठिा धम्मदेधु ति ॥ १११॥ उल्लावणेण कुम्मापुत्तु रित पइठिा भवरनाम । इय तस्स सत्ययाइ दुखि पसिद्धाह नामाइ ॥ ११३॥ सो पचहि धाईहिं हत्या हत्याम्म अङ्कओ अङ्के । गिहिज्जन्ता कुमरो सोसि बलहो जाओ ॥ १४ ॥ बावस्तरि कलामो सयमेव अहिज्जए सबुद्धीए । अज्झावा य नवरं सपत्तो तत्य पक्खिरत ॥१५॥ पुयभवन्तरकयचेडबन्धणुच्छालणाइकम्मवसा । सो वामण भी जाआ दुहत्यदेहप्पमाणधरी ॥ १२ ॥ निरुवमरूवगुण तरुणीजणमाणसाणी मोहन्तो। 122 In accordance with the ( mother's ) pregnancydesire to listen to religious discourses, his parents gave him the nume of Dharmadeva which was charming on account of his virtacs 123 By being a ldressed as Kummaputta, be receiped another paine, thus both of his significant names are well. known 124 Being received from arm to arin and lap to lap by five nurses, the prince became dear to all 125 He stadied the seventy-two arts by himself with his own (inherent) intelligence, and the teacher became a mere witness in this case However 126 la consequence of his act of bioding and tossing op boys in his previous life, he became a dwarf having a bodily statare of two cubits (only) 127 Possessed of beauty and fortune, he gradually attained to yonth, infatating the minds of maids by his 19- 6 ·42 सोहम्गभग्गजुरता कोण सो जुधग पत्ता ॥ १२॥ ताहणे सव्वेसि विसयाधिगारा बहुप्पगारा। पुण विसयविरतो फुम्मापुत्तो मुणियत्ततो ॥२८॥ हरिहरयम्भाइमुरा विसएहि वसाकया य स वि। धनो पुम्मापुत्तो विसया वि वसीकया जेण ॥ ११९ ॥ जतेण पुषजम्मे सुचिर परिपालिअ सुचारित्त । त तस्म वि तारपणे विसपविरत्तत्तग जाय ॥ १३ ॥ अदिम्मि मुगासरगुणिजमाण मुय मुणन्तस्म । कुमरस्म तस्स विमल जाईसरण समुप्प ॥३॥ जाईसरणगुणण ससारासारय मुगन्मस ॥ खवगरसेणिमयस्स वि सुरुज्झाण पवनस्म ॥ १३२॥ साणानलेण कमिन्धणनिवह दुस्मह दहन्तस्स । Lomparable brauty and virtuce 128 In youth, cueryone has cscitencuts of various kinds caused by cnsual objects, but kummaj utta who know the reality of things was free from worldly attachments 129 Han Hora, Brahma and other gods — 11 of them, fell victims to objects of en es, blessed was Kummar patta who sał jagnted even the objects of cen es 130 As he had observed the excellent monkhood for a long time in lus previous life, so ( in this lifo ) there aro e o Kummapatta indifference to sensual objects eren in jouth 131 One day, ululo he vis listening to a sermon being prenched by the beat of 7scetics there aroso in tle prince a clenr remembrance of his prosious life 132 133 As he had reali ed the worthles ne s of wordly life by virtue of the remembrance of his former life, as ho was on the path of destroying Karma in succession, as he had Tesorted to the saklı meditation and as he was barning the unbearable moed of facl in the form of his Karma by the fire ·43 केवलणाणमन्त यमुबलं तस्स संजाय ॥ १३॥ जइ ताव चारित्तमह गहेमि त मज्झ मायताय ण। मरणं हविज नूर्ण सुयसोगवियोगदहियाण ॥ १४॥ तम्हा केवलकमलाकलिओ नियमायतायउवहा । चिट्ठ चिरं घरे थिय स कुमारी भावचारित्तो ॥ १३५ ॥ कुम्मापुत्तसारच्छी को पुत्तो मायतायपयभत्तो। जो केवली विसरे ठिो चिरं तयशुमाए । १३६॥ कुम्मापुत्ता असो को धनो जो समायतायाण। बोहत्यं नाणी विहु घरे ठिोऽनायवित्तीए ॥ १३७ ।। गिहव ससंठिअस्स वि कुम्मापुत्तस्मज समुप । केवल्माणमणन्नं तं पुण भावस्म दुलालअं॥ १३८॥ of his meditation, there irne in lum infinite and resplendent oinniscienco 134 (IIo thought )" IE I recept monkhood, then certainly my parents will die, being afflicted by the grief for and sepiration from their con 135 Therefore, although the lołas of orini-clenco was fully blown in luun, the prince remained in his house for a long time by reason of the oppo-ition of his parents, practicing moph hood m epirit 130 Vlint son 13 liko Kunim īpatta devoted to the fact of us parentr, who remanei long m my bour ont of sympathy for them), although ho wis omniscient ? 137 What person other that Kummiputta is blessed who, for the sale of enlightening his parents, remanded in inis house keeping anknown his condition (of monkhood in spirit) although he 9e omniscient? 138 That Kummipatta attame} 00}]]science eren whilo dvelling in this house, 18 the difficult forling of the sincenty of heart .

·भावेण भरहचकी तारिससुद्धन्तमझमल्लीणो । आयंसघरनिविट्ठो गिही वि सौ केवली जाओ ॥ १३९ ।। वंसगसमारूदी मुणिपवर के वि दट्ठ विहरन्ते । गिहिवेसइलापुत्तो भावणं केवली जाओ ॥ १४॥ भासाठभूइमुणिणो भाइसरपिक्वणं कुणन्तस्स । उप्पन गिहिणो विहु भावणं केवलं नाणं ॥ १४१ ।। मेस्स सरिसवस्स य जाइयमेतं च अन्तरं होइ । दव्यत्ययभावस्पयन्तरं तेत्तियं णेयं ॥ १४२ उकोस दव्यत्ययं आराहिय जाइ अच्चु जाव । मावत्यएण पावइ अन्तमुहुरोण निव्वाणं ॥ १४३॥ 139. By virtae of purity of thought, the Sovereign king Bharata, who was engrossed in sucb a barem (as his was ), attained omniscience when he was sitting in his mirrorhouse and even while he was a house-holder. 140. It was by virtue of purity of thought that the householder Ilāpatra attained omniscience, while mounting on the top of a bamboo, by seeing certain prominent sages who were wandering (for alms). 141. On account of purity of thought, the sage Acadbabbūti attained omniscience even when be was a householder, while he was performing the dramatic ropresentation of king Bharata. 142. It should be known that there is as much difference between the mental worship, and the material worship; as there is between the mountain) Mere and mustard Beed. 143. By resorting to the material worship one may go to the maximum extent of (the heaven) Achyuta; (while ) by means of the mental worship one attains Alsolotion within a moment.

·45 अह मणुयखित्तमऊशे महाविदेवा हन्ति पञ्चेव । इविक्याम्म विदे? विजया बत्तीसवतीसं || १४४, बत्तीसपगगुणिया विजया य सयं हविज सटिठभं । भरहेरवयक्ते सतरिसय होइ गित्ताणं ॥ १४५॥ उकोसपए लम्मा विहान्तजिणाण सत्य गत रिसर्य। इय पासपिअमुत्तं पश्यन्तं त नियामेद ॥ १४ ॥ तत्य य महाविदेहे सुपमिदै मालावईविजए । नयरी य यणगंचयनामा धणधमअभिरामा ॥ १४७॥ सोए देवाइची चम्कघरो अविजियाइयो । घउराठिसहस्सरमणीरमणो परिभुशए रज ॥ १४॥ 144. In the region of human bringe, there are only fivo Mfaharidehas; and in each Videha, there are thirty-tao Vijayas. 145. By multiplying thirty-two is live, the (number of) Vijayas will be one hundred and sixty. (By ndding to there the five) in cach of the Bharth and the Airnyata region, the (totnl namlur of) holy plnene will lym ona hondred and scienty. 146. In them (ie, in all the hinly places. ) there will be found at the moet one hundred and acvents Jinac, moving about ( ng there con le only one Jinn at a time in meh of them holy places). This hna bern ziil hy thn say: (nor) liten to tho subject matter in hand. 147. In (the holy place of ) Afaigalarati Vijaya which is ( situatel) in tlint Maharideha, there was a city named) Rainosatchaya which was charming on account of (abondanen of) wealth and com. 148. In it, the Sovereign king. Deriditya, who' eorraeeed the con by his splendour and who #19 the lord of sixty-four thousand forely ladies, roleil hie kingdom ( .

·46 अचादणे विहरन्तो जगदुत्तमनामधेयतित्ययरी । वरतअरप्पहाण तीसुजाणे समोसरिभो ॥ १४९ || वैमाणियजोइसवणमवणहि विनिम्मिा समोसरण । रयणकणयरुप्पमयप्पागारतिगेण रमणिज ॥ १५ ॥ सोऊण जिणागमण चक्की चको व दिणयरागमण । संतुट्ठमणो यन्दणकए समेओ सपरिवारो ।। १५१ ।। तिक्खुत्तो आयाहिणपयाहि करिय कन्दिय जिणिन्दं । जहजग्गम्मि पएसे कयाली एस उवविट्ठा || १५२ ॥ ततो भविअजणाण भवसायरतारणियकतरणीए। धम्म कहइ पह सो सुहासमाणी पाणीए ॥ १५३ ॥ भो भी सुणन्तु भविमा सहमवि नगीअमाओ जीवो । 1-19 Ono day, 1 Tirthahara mamed Jagnduttuma, whilo moving about, arrived at that garden which eminent by many excellent and choicest trees 150 The Vaiminika, Jyotirka, Vann and Bharana (gods ) constructed the Assembly Ilall wluch was charming on account of the threo ramparts made of zowels gold and silver respectively 151 Becoming delighted at heart on bearing of the arrival of the Jina-like a chakrudha lord on the nao of the kun--the Sovereign king j roceedled with lus attendants for paging oberence to him 152 Nosing thrice round the escellent Junheimg him to tho right, and lowing down to lo, liceat at a proper place with rolled hande 153 Tnen the (desine) Lord espounded religion to the meritorious persons, in words wluch vero lile nectar and wluch formed the only bort for crossing the ocean of wordly life 151 "lcar, ob, farthfal ones! lning being included - ·निपूण महि महुएहि सहा मनपर 11 १५४॥ मणुगत बिहुमदे दुलह पानि विरामायरियं । उपजन्ति अगोदरमुमिलायालमु ।। १५५ ॥ आयरिएम विपरी पदिसतम दुई। पाएग का विदेगागरोन रोग पहियना ॥ १५॥ पत्त पिप-पुत्ते दुलही जिगपम्परागमजे गो। गुरु गुगुणिणा मुगणो जेण नसति गमाय १५७ १३ लाम्म प्रमाणे दुलह जिणायणागणमाण । विषयपातमणा पगी जो दोपए जेण १५८ ॥ महदण म तिरियाकरण मह भागय । जग पसायसा नर परन्त पियारे १५९॥ in the Angola, getting out with great efficulty, oftain. Domiti burth nfter non concre "uren rhen orgeto hurmanourtence, one may (ormar not)git (Tirth in the region of tlir Argae which in difbcult to inoltrul dd, for their ner many who are born in the more of D240. in 1 Wechchhr 151 "Firen wlien one gets the region of the argas onndness of renter in thiliheult t to in oltinrd), (ior) genemis no man scen whour way is fren from d1429 "son shen opp i radomes with youndnes of the frody, the ni porinnity of liefening to the truth of the Jinny more for the preceptors who are neceties poss06 high qualitice are not founleverywhere" 158 "hen when one geth (an opportunity of) 1rmn to Religion, 1911) in the precious words of the Jtoo 19 fiftcult (to be pat ), A4 thr malttade of men is seen with their mindentticle to tale about worlls allairs . (Fren) en faith has been acquired, the performance of action is oud to le fery difficolt, as the ·48 प्रमादः परमद्वेषी प्रमादः परमो रिपुः। प्रमादो मुक्तिपर्दस्यु प्रमादो नरकायनम् ॥ १०॥ ते घना कयपुण्णा जे गं लहिऊण सव्वसामाग। चइय पमायं चारित्तपालगा जन्ति परमपयं ॥१६॥ इस मुणिय जिणुवएवं सम्मतं के वि के वि चारितं । भावण देसीवाई परिवसा के वि क्रयपुण्णा ॥ १२ ॥ इत्यन्तरे- कमलाममाहोणदुमजीवा जे पुरा गया मुझे । ते चविय भरदखिते वेयड्डे सेय। जाया ॥ १६३ ॥ चउरे वि भुत्तभोगा चारणसमणन्तिए गहिवरणा । enemy of Carelessners hinders a man who performs action. For- 100 "Threle-soras is the clief enemy, Carelessness is the worst opponent, Carele-eness is a robber ( on the ratli leading to the town of Lilxration, and Carelessness is the abode of hell” 161. "Blessed and meritoriong are those obserners of auceticiem who having obtained all necessary ) materinls and ałking off careleseness, attain to tho llighest Position." 162. On hearing this cermion of the Jinu, come accepted Faith and some monhliood, and somo who vero meritorious acceptcal (tlic five ions of } partial abaticaca (from sms). In the meanwhile 16.3 The souls of Kamali, Bhrain ira, Drona And Drums that hnd formerly gone to the hearen ) Shukra, dropsu-l down (from there ) and were born as Khecharas on (the mountain) Vnitiullhya in the continent of Bhamla. 101 .Jll the four, who hut injused pleasures and .

·40 तत्थव य सपता जिणिन्दमभिवन्दिय निविछा 1 18xn त दळूण पुच्छइ चाधरी धम्मचकिण नाह। भयर केडमी चारणक्षमणा सुमणा का पत्ता ॥ १६॥ ता जिणवरो पयपहनरिन्द निमुणेहि चारणा एए। वेयभारहाओ समागया अम्ह नमणत्यं ।। १६६॥ पुच्छेइ चकवट्टी भयवं वेयड्ढभरहवासम्मि। किं को वि अस्थि सपइ चक्री वा केवली वा वि॥७॥ अपइ जिणो न संपइ मरहे नाणी नरिन्द चको का। किं पुण कुम्मापुतो गिद्दवास कवली अस्थि ॥१६८॥ चक्रधरो परिपुच्छई भयवं किं केवला धो चसइ । कहइ पह मियअम्माविउपबोहाय सौ वमइ ।। १६९ ॥ who hru (afterwards ) accepted monkhood frora Charapa sceliu, arrived at that very place and tool their seats after bowing down to the great Jma 161 Seeing them, the Sovereign king asked tho sovereign Lord of Religion -- Divine sır, who are these good-minded Charana ascetics and whenco hrve they come ?** 166 Then the excellçnt Jina aid "These aro Charanas who have come from (the mountain) Vulvihyr in Bharata for mbing olesanco to 113 * 167. Then the Sovereign hing 1-hed- Divine air, 18 tlicro at present any sovereign lang or nu omniscient sage in the country of Bharnta in which Vaitadhya is situated:' 160 Tho Jina sud-"Oh Ling, there is neither an ommeerent sage nor a covereiga king in Bhirata at pre-ent, but Kainmapatta is there who is omniscient though he is a householder" 169 The Sovereign hing again inquired" Drine sır, dloos an oinniscient sage reside in huis bonser The druine Lord told..-'lle residles (in hrs house) for the enlightenment of his mother and inther " ·50 " पुच्छन्ति चारणा ते भय अम्हाण केवल भारय । पहुणा कहिभं तुम्भ पि केवलं अस्थि अविरेण ॥ १७ ॥ सामिय सिवगइगामिय अम्हाण केवल कया अस्थि । इय कहिए जगदुत्तम नामजिणि दे। समुरसा ॥ १७ ॥ जइया कम्मापुत्तो तुम्हाण कहिस्सई सय येव । महमुझमन्दरक्ह तआ भी कदलं अस्थि ॥ १२ ॥ इय सुणिय मुगियतता तिगुत्तिगुप्ता जिण नमसित्ता । तस्य सर्मवे पत्ता चटरो चिट्ठान्त सिण आ3101 ते ताव तेण तुता भद्दा तुम जिणण नो कहिय । महसुझे ज मन्दरक्षिमाणमुक्त समणुभूअ ॥ १७४ ।। इय क्यणसवणसंजायजाइसरणेण चारणा चट।। 170 (Then) those Charanas asked-+ Divine sir, shall we attua omniscience. The divine Lord replted—“ You too will attain onniscience very soon 171 "Oh you drvine Lord, who are going to the position of Eternal Bliss, when shall we attain omniscience ? Thas being asked ( gain), tlie grent Jinuntmed Jagadattım Instructed (as follows) 172 “ You will aitai omniscience at the time wben Kammuputta will bimself tell you the account of the Handara (Vumāna) in the alahasukra (heaven) 173 On hearing ths, all the four-who had realised the Truth and who were guarding themselves in the observance of the Three Restraints-boned down to the Juni and approached him (ie, Kummāpattı ) and stood silent 171 He then sud to them- "Good sars, the Jina hrs not narrated to you the happiness you cnjoyed in the Mandıra Vimana in the heaven) Malagahr The four Charapas, in whoin the remembrance of their previons lives wiş prodaced by hearing these words, entered, by virtue of their rentembrance of their forinei xistences on (the path of )idestioyug Karma in succession 170 कम ·51 मुमरियपुष्याम्मा ने सवयम्मेगिमाम्ना ॥१७५॥ भएकणिक्रमः पुनरयम्-- अण• मिच्छ मोम राम्म भन्न नमित्यिवेभ एव' पुमवेअंच मई कोहाईए य मंगलणे १६|| गइमाणुपुरिन दो दो भाईनाम न जाय चीन्दी। भायावं उज्जोभं थायरनामं च मुहुमं च || 1000 माहाणमपजन्त निहानि च पयतपयलं च । पीण मावेद नाहे अबरामं च भट्ठदं । 1७० ॥ पीसमिळण निय? दोहिं ममएहि देवले से। पढमे निदं पयलं नामस्स इमाउ पयहीमो || १७५ ॥ देयगाराधी विउम्वियंपणामयजाई। Anil thocouront the destroyer of harma in earersion 14 a4 followed 176 Ho ilestroys (in order) the (pmenions callri) Anantinudandhi, the karmic matter wlich enana falen belief, the mised harm which landed the faith, the right foith, the eight (more ptsiona), the neuter and the female inclinations, then gronp of six, the male inclination and anger ptertorn helonging to the Salijralano group. 177-178 (orthentimakarma) he then destroys two varieties of the gari karma, ro of the ånupūrti karmı, the jūti kurma upte chalurindriya, the atapa harmon, the udyola karmı, thr sthirara karmi, sūksmo karma, the sūdharana karma, the aparnapra karm1, the nidrunidra harma, the prachal prachala karma, the styanagrddhi karma, and what yer temin of the cight. 179-180. (Thrn) having taken rest and resuming gain when thero aro (only two momente remaining before he attaine omniecienes, in the first ( moment) he shapes nidra and prochala and the following yirieties of nima kartos deragati, dainupurri, caikriyaka (Harira), somhonenes ·52 अनयर सठाण तिथयशहारनाम च || 14. चरमे नाणावरण पञ्चविह ईसण चउविगप्प । पञ्चविहमन्तराय खवइत्ता केवली होइ ॥ १८॥ इय खवयसोणिपत्ता समणा चउरी वि केवली जाया । त गन्तूण जिणन्ते केवालपरिसइ आसीणा ॥१२॥ तत्युपविछो इन्दो पुच्छइ जगदुत्तम जिणाधीस । सामिअ इमहि तुब्भ न वन्दिया हेउणा देण) १८३ ।। कहइ पहू एएसिं कुम्मापुत्ताउ केवल जाय । एएण कारणेण एएहि न बन्दिया अम्हे || १८४|| पुच्छइ पुणौ व इन्दा कइया एसो महव्वई भावा? पहुणाइछ सत्तमदिणस्स तस्यम्मि पहरम्मि | १८५ ॥ इय कहिऊण निउत्तो जगदुत्तमजिणवरो दिणयरो ब्व । excluding the first one of the samsthana karma turhankara harms and chara karma 181 In the last having exhausted the five fold Inyanatarana harma, tlie four fold darsana I urma and the five-fold antaraya harma ho lecomes an oinniscient 182 Having thas entered on the path of ) destroying Karma 20 succe son all the four ascetics became an lowed with omniscience and having a prorched the Jini, they seated themselves in the gaeembly of the omniscient 183 Indra who was sitting there ashel Jagodattima the great Jina - Divine Lord), for what reason 13 it that you have not been salufel by these ( sages )? 181 The lord replied. They had their omniscienco from Kumnápatta, it is for this reason that ro bure not been salated by them 185 Indra again inquired - When will hr ( Kommi patta) accept the Great 'Vow? The Lord rrplied . In the third part of the seventh day (he will do 40 ) 186 Having toll thre, Jagadattamı, the recrllenf Jins ·58 तमतिमिराणि हरन्तो विहरन्ते महियल जयइ || १८६॥ तत्तो कुम्मापुत्तो गित्यवस विमुल्तु महसत्तो । गिण्इ मुणिवरवेस सविसेस निलिअकिलेस ॥१७॥ सुरवि हियकणयकमले अमले समलेवरहिअनियचित्तो। आसीणो सो केवलिपवरी धम्म परिकहेइ | 1८ell तथादि- दाणतवसीलभावणभेआ चउरो हवन्ति धम्मस्स । तेसु चि भावो परमो परमोसहमसुहकम्माण ]] १८९॥ दणाणामभयदाण नागाण अहेव केवलं नाश । झाणाण सुकाण तह मावो सवधम्मेसु ॥ १९॥ गिहवासे वि वसन्ता भन्या पावन्ति वैवल नाण । returned), and the the sun dispelling darknez, ho remained victorious on the surface of the earth removing ignorance 187 Then the high sould Kumnyiputta abandoned the houscholder's life and betrol himself to the procllent state of tsceticism 11 lurch worluly troubles an particularly vanquished 188 Then the excellent Omniecent seated himself on a stainlese golden lot19 made by god, and expounded the Religion, math hre inind freo from the taint of exertion And thus (he prenched )- 189 " The Religiorl_his four divisions -charnty, parence, character and purity of thought, eren wong thein parity of thought is the best, being the most efficacious anhdoto against inauspicions decisº 190 Jost ng the giving of security from fear is the bret of (!) charities, omniscience of the five kinds of ) hnowiolgesthe suklz meditation of all meditations, an parity of thought 19 the best of all religions practices 191 By virtue of the excellent posity of thought, ·भावण मणहरेण इत्य य अम्हे उदाहरणं || १९॥ इय देखणं सुणिता अधगयतत्ता य मायपियरो वि। परिपालियचारिता बरसत्ता मुरगई पत्ता ॥ १९ ॥ भन्ने वि यहुयमविया आयणिय फेवलिस्म ययपाद । सम्मत्त च चरित देसचरितं च पहिवमा १९॥ इय बोदियबहुपनरो कुम्मापुस्तौ स केवलिप्पवरो। कैवलिपरियाय पालिऊग सुचिरं सिर्व पत्तो ||१४॥ कुम्मापुत्तरित्त धेरगकरं सुण जो भविओ। मी मध्वपावरहिओ अणन्तसुहभायण हवइ ।। १९५ मिरिहमविमलमुहगुरुसिरिजिणमाणिक्सीसराएण । रहों पगरणमेय वाइजन्तं चिरं जयउ ॥ १९६॥ the meritorions beings attun omniscience even while remunangay honomiers and we are m Maestrnteeram this respect' 192 Hearing this sermon, the parents ton realised the Truth, and having observed nionhhood and living excellent woul-derrlopment, they attained anepicious positions 193 On herring this sermon of the onscient sage, many other meritorious beings accepted Iuth, many monkhood and inany the partial observance of the vows 194 Thus the great omniscient sage Kummaputta enlightened miny men, and baving long observed the life of 2n umniscient sige, he (finally) attained Eternal Bliss 193 That faithful person who listens to the life of Kummāpatta which produces aversion (for worldly life) becomes free from all sins ad a recipient of infinite happiness 196 May this narrative composed by the venerable Jinamanikya, the foremost pupil of the venarable and worthy preceptor Hemavimal?,-for ever be victorious, being rend ·NOTES 1 नमिऊण-नत्वा, a form of the Gerund of नम् (to salute, to bow to.) obtained by adding 307 to the root वदमाण-वर्धमानम्, the acc sing of बद्धमाण, an epithet of महावीर, the last of the 24 तार्यकरs of the Jains असुरिन्द मुरिन्दपणयपयकमल-असुरेन्द्र सुरेन्द्र प्रणत+पदकमल, whose lotus like feet (पदकमल) are bowed down to (प्रणत) by the forenmost of demons and gods (असुरेन्द्र सुरेन्द्र ) कुम्मापुत्त चरित-कूर्मापुन+चरित्रम्, the story of कूर्मापुत्र, पूमीपुत्र is the name of a prince who was named after his mother मी. वोच्छाम वक्ष्यामि, I shall narrate, चोच्छामि-Fut Ist pere Ning derived from the corresponding Sanskrit forin अह-Norm Sing of the pronoun अम्ह (अस्मद् ), I समासेण समासेन, Inst Sing of समास, briefly, concisely, in short 2 रायगेहे राजगृहे, Loc Smg, of रायगिह, the name of u city वरनयरे-वर+नगरे, in the best (वर) of cities (नगर) नयोहापत्तसयलपुरिसवरे नयन रेखा+प्राप्त सकल + पुरुष वर, having good people ( पुरुषवर ) who conducted them selves ( SIT ) within the lunt ( a ) of lan (79), 1e, hasing good people who were गुणखिलए-गुणशीलके, Loc sing of गुणसिलअ, गुणशीलक is the narne of a garden outside the city of राजगृह गुणनिलए- गुणनिलये, in the temple of गुण, गुण is the name of a यक्ष, kind of demi-gods The temple is called गुणनिलय, heng consecreted to hun समासद-समवस्त, arrived बदमाण जिणवर्धमाम+जिन, the तीर्थदर वर्धमान, 1 , महावीर law abiding ·56 . ever he 3 देवहि- देवे , Inst plu of दव a god ममवसरण-the Assernbly Hall of the तीर्थङ्कर The तीर्थहर, after he has attained to a certain staye of spiritual development and before his final beatitude, moves from place to place delivering religious sermons, and the gods construct the Assembly Hall for his sermons wher goes This stanzı describes the Assembly Hall. विहिअ-विहित made, constructed बहुपावकम्मओसरण यहु+पाप+कर्म+अपसरण, Fhich Is the destroyer (अपसरण ) of inar y (बहु) sinful (पाप) deeds ( कर्म ) Sinful deeds are expiated by mere presence in the Assembly Hall. मणिवणयस्ययसारपायारपहापरिप्फुरिअ-मणि+कनक+रजन+सार+प्राकार+प्रभा +परिस्फुरित,-brightened (परिस्फुरित ) by the lustre (प्रभा) of the (three) ramparts (प्राकार) (constructed respectively) of jewers, gold and silver ( मणि कनक-रजत ) of the highest guahty (सार) तत्य-तन, there निविछ निविष्ट, seated वीरa war rior, here वार is userl as an epithet of महावीर कणयसरीर- कनक+शरार, the lustre of whose body (शरीर) resembled that of gold ( कनक ) समुहगीर-समुद्र+मार, serene (गभीर) like the sea ( समुद्र ) दाणाइच उपयार-दानादि+चतुष्प्रकार ), of four kinds (चतुष्प्रकर)-charity and others (दानादि) कहे- कययति-present 3rd pera sing of कह (कथ), to tell, to preach धम्म-धर्म, religion परमरम्म-परम+रम्य, greatly (परम) delightful ( रम्य) 5 दाणतवसीलभावणभेएहि-दान+तप +शाल+भावन+भदै , dis. tinguished (भेद ) as charity ( दान ), peuance (तप ), ·57 character ( शील) and purity of thought (भावन) चउविह la, fourfold, of four kinds 7-present 3rd pers sing of हव (भू) to be सम्बेसु तेसु-सर्वेषु तपु, of them all 9717, purity of thought, sincerity of heart, ARHITE A27+97712, having great (El) efficacy (7972) 2017= ( 1972 ), should be known or regarded, 289 is a form of the potential pass participle obtained by idding 1704 to the root go ( to know) 6 uggieat-9+34&tauor, a boat ( acer) for crossing the ocean ( 381 ) of worldly existence ( 7 ) 43779aingt920-1911 + 27ait + gtrafo, a path ( 9pio ) to the towns (92) of Heaven (Fari) and Absolution (7) OT 3010-Gen plu of píat ( 174 ), a meritorjous or fortunate being A" 1784" person 18 one who has got merit () to his credit acquired in his former lives, by virtue of which he has become capable of higher spiritual attainments in his present life As opposed to "" the word appliect to those (nfortunate persons who have no such mernt to their credit मणचिन्तिअअचिन्तामणी-मन + Arada + Siret + Pardian, the desire-yielding jewel (farmanto ) which yields unattainable (fr) objects that are desired by the mind (HF12-aa) 7 mantap23777&+T6, who knew or had realised ( 30 ) the Truth niezaſta=3ziatality, without accepting ( 278 ) monkhoon (T) LEXIè la arde गृहवास गरि वसन् , esen (अपि ) by remaruung in his house 8 अभव्य 18 ·58 . (TEATÉ TOT ), i. e, even by following the life of a layman. संपत्त संप्राप्त, obtained. केवल, perfect. नाण (ज्ञान), knowledge. After this stanza, there follows a short prose passage taken almost verbatim from the Sūtra Literature. It describes Mahavira's seniormost disciple, Gautama, who is made to question his Master how Kummāputta attained perfect knowledge. by observing purity of thought without accepting monkhood, even while staying in his house. The narration that follows is put in the mouth of dirhīvīra, heing & reply to Gautama's question. This device is employed to give the story a touch of sactity, authority and antiquity. The language of this prose passage is aimet; while the language of the remaining portion of the present work, excepting a few verses in tiga and 27- भ्रंश, is महाराष्ट्री. TEAD=3Fit in the meanwhile, then, at that time. इन्दभूई-इन्द्रभूतिः, name of the seniormost disciple of महावीर. ar=ara, named, by name. TTT=277, a person having no ( 3 ) house ( 34717), i. e., a mouk. hair aglaicha= #16: HETårtet, of divine or revered (Hea:) hårt. T means fortune, knowledge, glors, penance, etc. Es= siy, first, foremost or seniormost. 37Tentaraqlan, disciple or pupil. गोयमगोत्त-गौतम गोत्र, belonging to the family of गौतम ATSIAALT=AA+agrauit, whose bodily posture ( Türe ) was syminetrical, i. e., it re- ·59 presented four sides (gu) thich were equal (181 This would occur, for instance then he ot in the पद्मासन posture बजरिसइनारायसघयण-पम पम+ना+यहनन, posscasing thnt bult of the body (1697) in which the joints of bones are fastened roun (artra) by meine of stripes of bones (ETH) and which are held together nt the sides with nails of bones (97) The built of the body is divided into six kinds in Jain literature, the one referred to above being the strongest of thein all fanganſapatialit=478+9+4+ P#9+9+111, (in complexion) as fair (ni) ns the lotus (99) or as a streak (936) of gold (976) on the touch stone ( 47 ) Jonat, Anal, aratand deak, whose penance (A9=291) Vas severe (11=39), resplendent (R&#= In ) grent (HUI=167) and fierce ( orc TEATEATEATEATEA, one who practises penance (AIT) which is austere (21) CHIOTIA1=1+38aat one whose observance of celebrey ( Anai ) 19 anistere gait=CA+TAIT, who neglecte(3779) his body (Trit), i e, iplo 1714 regarilless of bis bodily pleasures fermiera HIR + raga: 5 tim, posses 111g im mense (@gs ) illuminating power (al ) con centrated (af) in his body. According to Jain Jetaplıyeičs the nctivities of body, mind or speech of A mon produce certain particles of various colours froin white to blach Activities directed towar is doing gooi nets produce white particles and tho e directed ·towards doing bid acts produce black ones. These particles, which are called e2413, colour the soul with their ou colour. The activities of the former kind, which produce white particles, purify the soul and make it powerful. By reason of the severe austerities of a mi his soul vas rendered powerful and lustrous, and this was reflected in his body. 7549817= चतुर्दश+पुती, who had studies the 14 पूर्व Scriptures. पूर्वर were works of great antiquity and authority yhich formed the Jain Canon even before stare. They were 14 in number and are supposed to have been lost. चउनाणोवगए-चतुर्ज्ञानोपगतः, who possessed (उपगत ! the (first) four (405) (of the 5 ) binds of knowledge (717). The Jain Metaphysics divides knowledge into 5 kiads, viz (1) aidina, hnowledge coming from the sense organs. (2) rata, knowledge resulting from the study of the Scriptures. (3) Beşir, knowledge acquired without the help of the senses trithin a límited sphere. (4) A9:24pat, knowledge of the thoughts and feelings of others within a limited sphere. (5) apa, infinite knowledge of the present, the past and the future. qalt 30 le=quanti Bara:, by five (f:) hundred monks (:). 1997, with. annes- ·61 #trît+77, surrounded. Pe=97999, be repeatedly observing the 47 fast. The qa fast is so called because five successive Eneals are cut off and only the sixth Deal is taken. To SEAT 191992purifyior ( 947) himself (or his soul-174674). R 3810=914 alia, having got tip (77914 ) stands (aierzia ), i.e., got up and stool faFTIAK:, thrice. 891912 meine 1973, going round (a person or object) keeping (it) to one's right. Blemi means starting for the sale from the right side of the object, and 9714011 menns moving round the object keeping it to one's right. Fikih, present 3rd pers sing. of (), to cle. #RAT=FIT, Gerund of (x) to do i FÅTE वन्दते नमस्पति, bows to and salutes. वन्दिता and नमंसित्ता are the forms of the gerund of 22 and 249 respectively, gi-thue. 89108-an irregular form of the post tense of 99 (74 to speak) derived from Sk. nnd used to denote both sing, and plu numbers, 1794-voc. sing. of war, O disine Sir, s-Mnec non, sing. of the Interrogatire pronouns (fr). FIA (ind )-when treed with the mterrogative pronoun is has the sense of posebly', I should hke to know'. कई-क्यम्, bow. गिहबासे वसन्तेग-ree stanza 7. Hqi #71=nRİ 1927; ATC or is the came thing as 177, 1794 means to observe, to practise. 810=9=177, infinite. Hunt=gri, unsurp?aced. Pazq1419= निम्योपात, unobstructed. निरापरण-invieled. कमिण रस्न, all, whole, complete. ffe goatdi, full, complete. 10717- ·दसण-केवल+पर+शान+दर्शन, excellent (वर) Kevala knowledge (केवलज्ञान) and Farth (दर्शन) समुप्पादिअ-समुत्पादित, ac qarred, obtained सए-तदा, then ण-an expletive समणे- श्रमण , usage, an ascetic, a monk जायणगामिणी-योजन गामिनी, reaching (गामिनी ) to the extent of one योजन सुधासमाप सुधा+समाना, which was like (समाना) nectar ( सुधा) वाणी चागर-वि + आ +क, to explain, to propound, Voice to narrate 8 $=47, which (relative pronoun ), its correla tive is (तद् that) पुच्छसि present 3rd pers sing of पुच्छ (प्रछ्-पृच्छ्, to ask ) चरिअचरित, hfe, story अच्छरिमextend, wouder, the noud is used here as an adjective and means wonderfal' एगरगमणो एकाग्र+मना , with con centrated (एकाग्र) mind (मन), attentively, with atten tron होउ-infinitive of हो (भू) to become समग्गन्समम, all, whole, from beginning to end निसामे मु-निशामय, ( Imper 2nd pers. sing of the causal of नि+शम् ), lusten to, hear 9 जम्बुद्दीव-जम्बुद्वीप, name of one of the continents joto which the earth 13 divided according to Jain com pologs FETEIT is agun divided iuto 7 regions, one of which is named भरत दीव-दीप, continent भारहस्तित्त भारत+क्षेत्र, the sacred region or country (क्षेत्र) of भरत मग्यारम्मि-loc sing of मरमयार (a देशी word) meaning centre, mddle दुगमपुराभिहाण-दुर्गमपुर+अभिधान, दुर्गमपुर by name ( अभिधान) जगप्पहाण-जगत्+प्रधान, prominent (प्रधान) ·68 in the world (11) 97-town 31174=371fat, present 3rd pers smg of to be 10 तत्य-तन, there य-च, and दोणनरिन्द-द्रोण+नरेन्द, Ling (नरेन्द्र) द्रोण पयावलच्छीइ-प्रताप+लक्ष्म्या, by the glory (लक्ष्मी) of bus valour (प्रताप) निजिअदिणिन्द-निर्जित+दिने द्र, who had surpassed (निर्जित) the sun ( दिनन्द्र) निच-नित्यम्, always अरियणवब-अरिजन+वर्जम्, without (व) enemies (अरिजन) पालइ-पालयात, protects निकण्टय=निष्कण्टक, free from (निस) trouble { कण्टक) रब-राज्य, kingdom 11 तस्सनस्य, masculine Gen Sing of the de monstrntive pronoun त (तद् ) पराणिआप+राज्ञी, crowned (E) or senior queen (राजी । जदाम्यथा, just as Just as ggod शङ्कर (मकरदेव ) and king वासुदेव had loving wives in उमा and रमा respectively, so bing द्रोण had a loving wife and sentor queen in दुमा (दुमा) 1५ दुल्लभनामकुमारो दुर्लभ+नाम+कुमार, a prince (कुमार) mmed ( नाम ) दुर्लभ सुकुमार=delicate रम्मरूवजियमार-रम्य+रूप+ जित+मार, who excelled (जित ) Cupid (मार) by his charm ing ( रम्य ) beauty (रूप) तेसिं मुओ स्थि-तयो मुत अस्ति, they (1e, king द्रोण and queen दुमा) had a son (मुत ) तेसिं 13 Gen Plu of a (az) Amg h is not the dual number for which the Plu is used गुणगणमण्डार-गुण+गण+ भण्डार, a. storehouse ( भण्डार) of n number (गण) of virtues (गुण) बहुजगाधार=बहु+मन+आधार, a support (भाधार) of many (बहु) people (जन ) , ·64 13 नियजुव्वणराजमएण=निज+यौवन+राज्य+मदेन, elated by (Ağal) his (fast) youth (zliqa ) aud royalty (159) कुमर-7 boy, a son, a prince पर-other. बहुबुमारे=बहु+कुमारान्, muny ( बहु) boys (कुमारान् ) कन्दुक-a bril इव-like गयण- तले गगन+तले, in the sky उच्छालिन्तो-उत्+शालयन् , tossing up सया-सदा, always मरमते, takes dehght m अनदिणे अन्य+दिने, one day, on a certain day तस्स पुरस्सुजाण-तस्य पुरस्य + उद्याने, na parb or garden of that town दुगिनाहिहाण-दुर्गिल+अभिधान, दुर्णिल by name (अभिधान) मुगुरु सुलोयणनामा-a worthy preceptor (सुगुरु) named (नामा) सुलोचन समोसढ-see stanzre केवली-am omniscient sage, a sage endowed with the Anowledge एग-एक one 15 तत्युजाणे तन+उद्याने, there in the garden. जक्विणि यक्षिणी, a female यक्ष, यक्षs are a class of sema divine beings भद्दमुही नाम भद्रमुखी नाम, मद्रमुखी by name निवसए-निवसति, realdes, divells बहुसालक्सवादुमअहठियमवणाम पहुशालाख्य+वटाम+अध स्थित भवन, In mansion (भवन) situated under (24 ftra ) A banian tree (ETA) named पहुशाल (पहुशालाख्य) कयवासा-कृत+वासा, who hard inade (कृत) her residence (वास) 16. केवलकमलाकलिय-केवल कमल+आकलित, in whom the lotus (कमल) of omntscience (केवल) was fully bloun (आकलित) संजयहरण-संशय+हरण, who was a dispeller (हरण) of doubts (संशय) पणमियप्रणरय, having bowed down to भक्तिभरण-भक्तिभरण, with great (भा) devotion (भक्ति ). पुच्छरति, ashs. एक thus ·65 17 पुष्वभवे-पूर्व भव, in my former (पूर्व) existence (भव) ह अहम्, I माणवई-मानवती, a proper noun माणवी मानवी, a woman, the female of a human being (मानव ) आस-a form of the past tense of बस् (to be) used to denote all numbers and persons पाणपिया-प्राणप्रिया, beloved, as dear as life परिमुग्गा परिभोग्या, wife, परिभाग्य literally means an object of enjoyment सुवेलवलघरसुर a वेलधर god (सुर ) सुवल (by name) 18 आउखए आयु +क्षये, on the termination (क्षय) of my life (आयु) इत्य-अत्र, here वण वन, garden भमुही नाम जाक्खणी तया-मद्रमुखी नाम यक्षिणी जाता, I was born ( जाता) As ! यक्षिणी nained (नाम ) भद्रमुखी भत्ता-भर्ता, husband पुण पुनर, ngin, but, however मज्झम्मम, my कहि-कुत्र, where उप्पन्न-उत्पन्न, born नाहन्नाथ, sur, my lord, (voc. sung ) आइससु-Imper 2nd pers sing of आ+इस (आ+दिश्) to tell तओतत, then महुरवाणीए-मधुर वाण्या, in sweet (मधुर ) words (वाणी) भणइ-भणति, speaks. 19 भद्दे भद्दे (10c sing), O fortunate (lady)! निमुणमु=नि+धुणु hear, listen to, (Imper. 2nd pers sing ) नयरे इत्येव-नगरे अन एव, In this very (अत्र एव) city ( नगरे). दोणनरबह- जनस्पति, king (नरपति ) द्रोण सुओ=सुत , son तुज्स- पिओ=प्रिय , husband, dear one सुलह-मुक्दुर्लम, very (सु) difficult to be obtained (दुर्लम) निमुणिय-नि+श्रुत्य, hising heard. भइमुही-भद्रमुखी, hasing in auspicious (भद्र) face (मुख) The word u occurs twice in this stanzas the first तव, your 20 तस्तद्, that 9

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13 नियजुव्वणराजमएण=निजस्यौदन+राज्य+मदेन, elated by
(मदेन) his (निज) youth (यौवन) and royalty (राज्य)
कुमर-1 boy, a son, a prince पर-other बहुकुमारे बहु+कुमारान् ,
muny (बहु) boys (कुमारान् ) कन्दुक-a ball इव-like गयण
तले गगन+तले, in the sky उच्छालिन्तो-उत्+शालयन् , tossing
up सया-सदा, always रमइ-रमते takes delight an
14 अन्नदिणे अन्य+दिने, one day, ou a certain day
तस्स पुरस्सुजाण-तस्य पुरस्य + उद्य ने, mapirb or garden of
thnt toivo दुग्गिलाहिहाण=दुनिल+अभिधान, दुर्गिल by name
(अभिधान) सुगुरु सुलोयणनामा-a worthy preceptor (सुगुरु)
named (नामा) सुलोचन समोसढ-see stanza 2 कवली-10
omniscient sage, 1 tage endowed with the pas
Anowledge एग-एक one
15 तत्थुजाणे तन+उद्याने, there in the garden
जरिवणि यक्षिणी, a female यक्ष, यक्ष8 are n class of semi
divine beings भद्दमुही नाम भामुखी नाम, भद्रमुखी by name
निवसए-निवरत, resides, divells बहुसालक्लवडदुमअहठियभवणाम्म
बहुशालाख्य+पद्रुमअध स्थित+भवन, in
(भवने)
situated under ( 874 ita) a buninn tree (PSH) named
बहुशाल (पोशालाख्य) कयवासा=कृत+वासा, who had made (कृत)
her residence (वास)
16 केवलकमलाकलियः केवल कमल+आकलित, in whom the
lotus (कमल) of omniscience (केवल ) was fally blown
(माकलित) संशयहरण-सराय+हरण, who was n dispeller (हरण)
of doubts ( सराय) पणमियप्रणत्य, having bowed down to
भतिमीण मचिभरण, nith great (भर deration (अलि ).
पुरछर-परछति, asks. एवं thus
mansion

·67 the centre (मध्य) of the nether frorld (पाताल ), पासपश्य, to see. कणगमय-कनक+मय, golden, constructed or made of golti. मुरभवण-सुर+भवन, n celestial (सुर ) mansion (भवन). भईवनतीच, very much. रमणिज-रमणीय, charming, bentuti. ful. site=tiCT, of whnt sort or nature. 25. रयणमयथम्मपन्तीकन्तीभरभरिअभिन्तरपएस-रत्नमय+स्तम्भ+ पाहि+कान्ती+मा+भारत+अभ्यन्तरप्रदेश, its inter (अभ्यन्तर ) region (प्रदेश ) is filled (मरित ) with n floord of light (कान्ती+भर ) proceeding from roFB (परिक) of pillars (स्तम्भ) studded with precious stones (रस्नमय). मणिमयतोरणधोरणितरुणपहाकिरणकम्युरिम-मणिमय + रण+धारणी+तरण+ प्रमा+किरणकर्युरित, it was virngnterd (कर्युरित ) with strong (तरुण ) rays (किरण) of light (प्रभा) proceeding frorn rows (घोरणी) of jewelled (मणिमय ) arche१ (तोरण). 26. मणिमययम्भअहिअिपुत्तलिआकेलिसोभियगणोह - मणिमय+ स्तम्भ + अधिष्ठित + पुत्रिका + डेलि+क्षोभित मनीष, rhich excited (fwa) crowds of people (stalla) hy the sportiva movements (केलि ) of dolls (पुत्रिका) placed on (अधिष्टित) pillars (स्तम्भ ) studded with jewels (मणिमय) बहुमासीयत. चित्तियगवक्ससंदोहकयसोह-बहु+भति+चित्रचित्रित+ गवाक्ष +मंदोत. शोम, which was rendered beautiful (कृतशोभ) by mumer. ous (संदोह ) windows (गया) decorated (चित्रित) rith puntings of various kinds (बहुभिक्तिचित्र ). 27. एयं-एतद् that अवलोइमर्ग:अपलोस Reeing: भुवनवित. पुग्जकर- भुवन+चित्त+'चुम'कर, which would recite wonder ( सुनकर) in the mind (चित) of the trhoir) voriti ·66 quallies the second which is a proper noun हिदठा EEL, delighted माणवईस्वधरा-मानवती+रूप+धरा, asstimug (रा) the form (रूप) of मानवती कुमरसमीवम्मि-कुमार + ममाप, near (समीप) the boy (कुमार ) सपत्ता सप्राप्ता, arrived 21 दण-दृध्वा, seeing बहुकुमच्छासनिकतलिच्छपहु+ कुमार+उच्छालन+एक+तलिच्छ, solely (एक) engaged in (तलिच्छ ) tossing up (उच्छालन ) many (पहु) boys (कुमार) तलिच्छ is a at word husing the sense of "engaged in जपह- जिल्पति, speaks हसिऊण-इसिवा, siniling किमिण (हिणेण) किं+अनेन, what is the use of thus ( अनेन) रहरमण--port (रमण) of the cretched (रक) 22 जद ताव-यदि तावत्, If पित्त-nand विचित्तचित्तम्म:- विचित्र चित्र11 strange (विचित्र) and wonderful (चित्र) things चचल होइ-चञ्चल भवति, becomes ( भवति) excited or ragitated (चवल) ता-तावत् , then अणुधावसु-अनु+धाव, rum (Imper and Per Sug ) वयण-वचन, word इण इदम्, thi सुणिय-धुरवा, having heard 28 कम, Ace Sing of कन्ना (कन्या), a girl unaideu तव्ययणकुऊहलाकुलिअचित्तास्तद्+ वचन + कुतूहल+ आकुलिन+ चित्त , whose mind (चित्त) was excited (आकुलित ) on account of the currosity (कुतूहल ) caused by her words ( तद्वचन ) तपुरमओ-तत् पुरत , before (पुरत ) hum (तत्), in front of him धावन्ती running वि=अपि, even हुan Indechnable expressing certainty त नियवण नेइ-त निजवन नयति, led him to her garden 21 अहेपह-अध पथ, path (पथ) lying under (अधस्) पायालमज्झमागीओ-पाताल+मध्य+आनीत , Has tsken (आनीत ) to ·- the centre (मध्य) of the nether world (पाताल). पास-पस्य, to kee. कणगमय-कनक+मय, golden, contstructed or mnde of golil. मुरमषण सुर+भवन, a celestinl (मुर) mansion (भवन). भाईपअतीव, very much. रमणिब रमणीय, charming, bentiti. Pal, kitartean, of what sort or nature, 25, रयणमयसम्मपन्तीकन्तीभरभरिअभिन्तरपएस-रत्नमय+स्तम्भ पारिक कान्ती+भर+भारत+अभ्यन्तर+प्रदेश, its inmer (अभ्यन्तर) region (प्रदेश ) was filled (मरित) with a flood of light (कान्ती+भर) proceeding from row (परिक) of pillars (स्तम्भ) studded with precious stones (रत्नमय), मणिमयतारणधोरणितरुणपहाकिरणकन्चुरिममणिमय+सारण+धोरणी+तरुण+ प्रभातकिरण+कथुरित, It wnp vurigaterd (कवुरित ) with strong (तरुण ) raya (किरण) of light (प्रभा) proceeding from row: (धरणी) of jewelled (मणिमय ) arches (तोरण). 26. मणिमययम्भअहिछिअपुतलिआर्कलिखोभियनगोह - माणमय स्तम्भ + अधिष्ठित + पुत्रिका +लि + क्षोभित+नोध, which excited (क्षोभित ) crowds of people (जनौघ) by the sportive movements (केलि) of dalls (पुत्रिका) placed on (अधिष्टित) pillars ( स्तम्भ ) stndilerl with jewels (मणिमय ). बहुमत्तिचित- चित्तियगवखसंदोहकयसोह-बहु भकिरिय+चिनित+ गया +मंदोहरकत. शोभ, which was rendered beautiful (कृतशोभ ) by numer. ous (संदोह) windows (गवाक्ष ) decorated (चिलिन) with paintings of various kinds (बहु+मातवित्र), 27. एयएतद् that. अक्लोइकर्ण अवलोक्य seeing: भुवनचित- धुरमकरभुवन विस+'राज'कर, which wonlid exrite woniler ( सुरजकर ) in the minil (नित ) of the whole rorm ..

·68 ग . ( भुवन) चुज्ज* 15 दशी nord having the selise of आचर्य अइविम्हयमावना अतिविस्मय आएन was struck (आप) with great ( अति) wonder (विस्मय) इय चिन्तिउ लम्गा-इति चिन्तयितु लम', became engaged (लग्न ) in thinking (चिन्तयितु) thus (इति) 28 इन्दजाल-इन्द्रजाल a trick of magic सुमणम्मि-स्वप्ने, nadream दीसए-दृश्यते, 1s seen अहवा अपवा,or. अद्दय- अहम, नियनयरीओ निज+नगर , from my (निज ) eity (नगरी) 29 सदेहाकुलिय = सदेह+आकुलित, excited (आकुलित ) by doubts (सदेह । विनिवेसिऊप-विनिवेश्य, having placed पालक पर्यश, couch, bed विनव-विज्ञापयति, amplores, renests वतरव-व्यन्तर वधू, the श्यतर luly ( वधू ) The यक्षिणी belonged to a class of semidivme being called 04-10$ सामिभ, स्वामिन् (voc sing ), my lord l 30 भज:अद्य today मए-मया, by me मजुमए-voc Bing of ऋजुमत् , straight-forrard, simpleminded चिरेण कालेण-चिरेण कालेन, alter a long time दिटठा सि-दृष्ट असि, you are seen ( दृष्ट) सुरभिवणे-सुरभि वने, in the fragrant (सुरभि ) garden (धन) नियकब्जेण-निज+कार्येण, for ( निज) purpose (कार्य तुम-त्वम् Nom sing of the 2nd person pronoun तुम्ह (शुष्मद्) you 31 भग्न-अय, today चिय-एव, only, verily, indee l मरस मामणोरह-मम मनामनोरथ, the desire (मनोरप) of ing (मम) nind (मन) कषपायव-कल्पपादप, a desire-yrelding फलिम-फलित, has borne fruit जम्यत्, since मुख्यपसओ-सुकृत+सुकृतम्यात, on acrount of (परत) the my own tree ·69 merit (सुत) of my good deed. (सुकृत) The first सुकृत means good deeds, and the second 957 meine merit पुण्य, मुकृतसुकृत therefore means the merit (पुण्य) resulting from good deeds 32 The word out occurs twice in the first line of this stanza The first qयण (वचन) means words and the second क्यण (वदन) means fnce इय वयण मोऊण-इनि बचन ध्रुत्वा, hearing (श्रुत्वा ) these (इति) words (वचन) वयण दण सुनयण तीसेम्बदन दृष्ट्वा सुनयन तस्या , seeing (EET) her (तस्या ) face (बदन) with beautiful ere (मुनयन) पुज्वमवस्स सिंगहो पूर्वभवस्य स्नह , his affection (स्नेह) for her in his former (पूर्व ) like (भव) तस्म मम्मि-तस्य मनसि, Im his (तस्य ) minal (मनसि) समुल्लसिअ (सम् + उत्+लसित), Trose, sprouted or shooted up 33 कस्य वि एसा दिट्ठा-कुन आप एपा दृष्टा, she (एषा) was teen () somewhere (कुन अपि) पुष्वभवे परिचिया य-पूर्वभव परिचिता च, and ( च ) she vras familhar (परिचिता) with me to my previous life (पूरभवे) इय ऊापोहवसा-हात ऊहापोह+ वशात् , is a result of (वशात् ) thrs (इति) process of douhts and determination (ऊहापोह ) जाईसरण जाति+स्मरण, re membrance (स्मरण) of former life (जाति) समुप्पन-सम्+ उत्पन्न was produced 'एयरस' in the first line is to be construed with 'जाईसरण ममुप्पन' in the second The process of site may be stated as follows You bappen to meet with a person in the street who greets you You cannot recognise him, but he seems to have been once familiar with you Then you try ·70 appear before to identify him and make a number of guesses as to who he should be The faces of many familiar persone your mind's ege which you compare with the face that you actunlly see before your eyes This mental process 18 called 57 Then after cons dering these gueuses and excluding all but one of them you arrive at a certain roncluieron or deter mination This mental process 18 called Britt 34 a=ta alueel, having known पुथ्वजम्म get=0&+#+381100, happenings ( qarat) in his former paret) life (7) Hipera, vas narrated नियपियाइ gest=laatfignat gra, to (gra ) his (iña) beloveit (147) =974, all, whole 35 then agefig=s+TIT, by means of her (fast) prowess (1971) असुभाण पुग्गलाण अवहरण%D 23918T ESIT 19887, removing ( 37987) of bad or inauspicious (H) particles elements (9) *197177792-37+975+7, putting (1879) auspicious () particles (96) करिब ९ the past tense of कर (कृ) ta do, an denotes all persons and numbers au feminine of 91, a god, a divine being an ASTEBUN, in his (at) body ( 7 ) A human being possesses his body ipauspicious and gross particles vluch make him unfit for the company of celestial beings. The lady therefore removed such particles from the binds of the prince 1911 replaced them with ariana, or 111 ·71 prolin and fine ones and thus nacie hmm lit for her company and enjoyment. 36 gaaupalal=+#9179743717l, the prince's wife (mai) m lus previous life (ganizat) 42, bnehfulness ( लजा) and the like (आदि) विमुत्तु-विमुध्य, bas ing throu) aside, ging up ya=56, enjoya =#107, pleasures ta tbus fastgale=fang+gat, plensures (qera) of senses (1992) e fama, both of thein fa=fa+54, to enjoy, to play PENA, there 189=f447, ataring, remaining agauniitaka ama=the nature (FF9 ) of the four bunda (aaa) of cohabitation (alm) is stated (3) in also (af) 99X is the third of the eleven HF Scripture of the darst Jam Canon sie 3in1=agi farà , at four places 0719sco babitation, 997=578, expounded, stated, known a = 491, it is thus (791) 930, GDJE देवीए सदि-देव्या सार्धम् with (ps) a goddess (41) Agan nityaSTNIH + Busia, zateriâ, a male or fepule being whose bodily form is libe 1 Bhador-free from earthly elements As stated in stanza 35 above, the gross earthly elements in the prince's body being replaced by fine particles, he was made a uft and rendered fit for coohabitation with the greuil FTT 9350 , and (7) here (57), on this side, on the other band 37 376 = 4, now, then * uit = 5541tiati, mother ( 854 ) and father (19), parent- og may co balt ·72 . 34+ taglia, by separation (fasin) froin their sou (94), दुक्खि-दुखित, distressed सम्बत्य-सर्यन, everywhere, सोह- 37194, to search 05574, to obtain सुद्धिमत्त = शुद्धि+मात्रम, mere ( मात्र ) formation (शुद्धि) तस्स' in the first line is also to be taken with an in the second line 38 अवहरिभ अपहत, taken or carrsed away देवेहि and wife are Inst plu of an und oft respectively, and हि or हिं is the terin.nation पाविजए-प्राप्यते, can be obtalth ed, ( Present pass 3rd pers sing of 912 obtained by aithing इज्ज to the root) कह-कथम्, hon वधु-वस्तु, a thing अण=यन, since, because मत्ती-शक्फि power अन्नर difference गरुअ-गुरुक, great 39 पुढ-पृष्ट, asked कहेह-कथयत, Imper 2nd pers plu of कह ( कथ् ) to tell, the plu is used for the sung अम्द-our कत्यः कुत, where गअ-गत,gone 40 पयपइ-प्रजल्पति, speaks सुणेह her, Imper 2nd per's plut of go (y) to bear सवण= श्रवण, ear सावहाणमणा, Mom plu of सावहाणमण (सावधान+मनस), with attentive ( सावधान ) mnd (मनस्) 29+1=24m a female belonging to the szal class of semi divine beings 41 अईव अतीव, very much अच्छरियविम्हिय आश्चर्य+ विस्मित, struck with wonder जायजात becotne साह-साधू to say, to speak अपवित्तनर अपविन+नर, the impure (अपवित्र) mn (नर) यदुकमागमे for ( यत्.) Its bald (उक्त) in the Scriptures (आगम) ·73 fant Tu ITRYII=70 71 A1 Tatia, four () or fise ((91) hundred ( 914 ) of joj21113 ( 9727 ) = oriour, smell मयलोगह-मनुज लारुस्स, of the rorld (मोक) of human beings ( 797 ) Ji man uptords #k, to go 5-7 particle having the meaning of my, indeed, erily, surely africa present 3rd per- plu of 891797 to come पयमु जिनकनाणसु-On the ocenstons of the five auspicious functions (10g) connecter with the life of Bra or 01461 The events in the life of farm which are thus celebrated are hug conception, bra birth, l14 renunciation of world's hale, his nttunment of p rfect hnowledge and he Liberation,-shich are respectively culted লাল, সনত্মঘাণ, दीक्षाफल्याण, केवल 978-17 and 1689107 AritaniyHITINIAI + 27 +] *71, on nccount of the poser ( egunan ) of penance (ar ) of great (941) ascetics (619) Aa=ete, affection. then gla=aeni, her, ie, of the aitot) PARTITAE T=7719th, her affection ( for the prince ) and the like (FETE) in her previous lile (RFANETT) ff present 3rd pers plu of # () to Speak 23sent then Auseinat, my lord, disine sır. Berger alter=ufi+afax, terr powerful ***TIEASER+Titstra, the effect ( TITIA) of (one's ) deedle (8) $41 t=571 2917, at any time Ibria, Future 3rd pers sing of (a) to liv, to become } कुमारसगम union (सगम) Tith our son (कुमार) 10 arxa 45 सद विप ·74 पि, some hon, by ny means तेगुस-तन+उचम् , he the sage) spoke (उक्तम् ) पुण जयेह वयमागमिरखामो-पुनर् गदा ह पय भागमिभ्याम , rhen (या) ne (धय) shall corne आगमिष्याम ) here (इह) agun (पुनर ) समन्ध-narration, account मुणिउम्श्रुत्वा, having Jeard सावग्ग = सविम, disgusteel (with worldly life) हमरमायपियरी-कुमार+मातापितरो, the parents of the prince हुपुत लघु+पुन, younger (लघु) on (पुत्र), 'लहुपुत्त's Acc ing, the casc tcrimination 'H' being omitted for the the of tmetre स्ने ठविय-राज्य स्थापायत्वा, using placed स्थापयित्वा) on the throne (र ज्ये), राज्य literally means singdom तयतिए-तदन्तिकै in his (तद्) presence (अन्तिके) e, it the hands of the nscetic चरणमामाकरण. आपो, got or accepted ( आपन ) monkhood (चरण। 47 दुकरतवयरणपरा=नुष्कर+तपधरण+रौ, uutent on (पर) practising (चरण) severe (दुष्कर) penance (सप) परायणा दोसवजियाहारे परायणौ दोष+वर्जित+आहारे, given to (परायणी) rking food (आहार ) mhich was free from (वर्जित ) faults दोष) निस्सारगचित्तानि स+in+चित्त with their minds चित्त) free from (नि) attachment (सग) and passions रग) तिगुत्तिगुत्ता=निगुप्ति+गुप्ता, guarding themselves (गुठो) n the observance of the Three Restrants (निगुप्ति) The three restruints consist in controlling one's lody, mind and speech in order to guard them against sin, and are enlled कायगुप्ति, मनोगुप्ति 2nd वचनगुप्ति विहरवि+ह, o roam, to vander, to move from place to place, ·75 48 yea=87Hent, on a certain (8979) day (Fa) MAIH=7+29977, from sillage to village is stro's yral, that snge who was omscient (tkr) wie AFRISTINA uys, acconpred Iny (uyer ) them (874), i e, the parents of the price who hail accepted the nrrier of monks 49 অবহিস্যা=ধিনা, by mean of her সুখি bnowle dge Tor bundle of knowledge, see notes page 60 बाउ-आयुस् , life वियाणित-विज्ञाय, knoring योव-स्तोक, short 257284+erria, with folded lande অধিশত্য=চি + wyal, with devotion (7105) 50 giftslaa, life 3709=8779, short aka arraced, (Pesise 3rd pers sms of the cruzani of site to be able), at 19 possible aflat 709, to prolong, to lengthen कहा-कथयति tells केवलकलियत्य- Pacmidataifa +976+fatait, who hness ( metala) loy menns of ine ommscience (72) all thugs (eri) in their detuul (farait) 51 forgatzar, a sinctifieri propounder or founder of the Jain Insth, one rho establishes the order of four', siz, monks, mus, iusmeni noi lagromen 10169=1941, Principal disciple of the Meat the hendi of the order of monks 479=1740 चक्रधर wacas and auta are great personages in Join my thology 525 are covereign bings or I mperor and more pre semi soi ereign hinge B207) a kid+alam, Very () powerful (siasa ) 7 701, sere not ·76 able काउ माउस्स सधाण-कर्तुम् आयुष सधान, to join together (सधान कतुं) (the preces of ) hfe (आयुष ), 18, to pro- - long life . 53 विसपगचित्ता-विषण्ण+वित्ता, with a dejected (विषण्ण) heart (चित्ता) पणट्ठसव्वस्ससत्य व्व-प्रनष्ट+सर्वस सार्थ इव, like (इव) a company of merchants ( सार्थ) who have lost (प्रनष्ट ) all ther possessions ( सर्वस्व ) 54 दिट्ठा दृष्टा, was seen पुट्ठा-पृष्टा, was asked मुकोमलेहिं वयहि सुकोमल वचन , with tender words सामिणि- स्वामिनि (voc sing ), O my mistress ! ग-मनस्, mind हेउणा केण हेतुना केन, for what (केन) reacon (हेतुना) 50 दूहविआन्दु खापिना, troubled, distressed मनिआ= मानिता, obesed, respected आणा-आज्ञा, order मह अवरोहण: मम अपराधेन, by reason of my fault (अपराध) कुपसला कुप्रसन्ना, displeased 56 अकहन्ती-अकथयन्ती, not telling or speaking वहन्ती carrying महाविसायभरमहा विषाद+भर, a heary (महा) weight (भर) of distress (विपाद) निबन्ध निर्बन्ध (Loc used for Abl), with persistence or pressure वुत्तन्त3 वृत्तान्त, story, narration सयल-सकल, all, whole 57 तुह जीवियमप्पमेव नाऊण-तव जीवित अल्पमेव झाला, knowing (ज्ञात्वा) that { the remaining period of) your ife (तव जीवित) was short ( अल्प एव) भाउसल्व-आयु + स्वरूपम्, the nature (स्वरूप ) of life (आयुस्) पास-पार्थ, yicinity, presence, ·77 58 दुससलियसरीरा-दुस+शान्यत+शरीरा, haring ber body { शरीरा) afflicted (शल्पित ) with pun (दुख) पिहि विकसिमम्मि यके विधि+पिलपित बके, when the working (विधित) of fate (विधि) is crooked ( वक्र) सहिस्सामिसहिये, I shall bear 59 अ मा कुणमुसदमा कुरुष्व, do not give place to grief (खेद ). कुणसु Is Imper 2nd pers sing of कुण (क) to do हिड्यमउमम्मि इदय+मध्ये, in (मध्य ) your heart (हृदय) जलबिन्दुचरले जीवियमिजलबिन्दु चले जीविते, when the tiko (mida ) 18 As evinescent (973) 19 a drop (fa75 ) of water (जल) को मन्नइ यिात मन्यते स्थिरत, who (क ) cnm think of (मन्यत) permaneu e (स्थिरत्वम् ) 60 जइ मज्झुरि सिगह घोसि-यदि मदुपरि स्नेह धारयसि । (यदि | you bear (धारयसि) affection (लेह) towards me पाणपिए-प्राणप्रिये 0my beloved. beloved of my म मुचसुम्मा मुघ, leave me अप्पणो यात्मन , one's फज-कार्यम् , duty 61 ताइ-तया, by her ससत्तीएसशक्त्या, by meany of her (स्व) proivesa (शक्त्या) पाविओ+प्रापित , ras con veged or conducted quiafra, having bowed to जारहाण आसाणो यथाई स्थान आसीन , sented himself (आयीन ) on a seat (स्थान ) whree betitted him ( ययाईम् ) 61 चिरण-after a long time भालादऊण-अवलोस्य seeing शादिरोडा पता अभिरीदितु प्रस्तो, began (प्रतौ) to weep (भभिरोदितुम् ) ठिया-( stanze 36 ) Argara + g71, the prince's mother (ma) and father (18) who hnd become ascetics (मुनी), (मदुपरि ) heart . OWI) . मायतायमुणी ·78 अयाणन्तो अज नन्, not Inoning. समहि-समधिक (ind ), very much, expressly समाइट्ठा-समादिष्ट , told, ordered इह समासीणा-इह समासीनी, etting (समासीनो) here (इह) . 64 पहु-प्रभो, my lord, divine sir ! बयग्गहो-चतमह , acceptance (मह ) of the ror (व्रत) of monkhood. पुत्तवियोगाइकारण-पुनवियागादिकारणम् the cruse ( कारण ), 12, tbe reparation (amin) from the son (97) and the like (आदि) वरिष-कथित, was told 65 मोरो मयूर , a pr acock जह यया, just as जलधरa cloud पलोएउप्रलोक्य, haring ceera चकोर the चकार bird चन्द-चद्र, the moon चको-चक्र , the चकवाक bird चण्डभाणु-चण्डभानु, the sun 66 वच्छी-वत्स , a call The vord GTR occurs thrice in this stanza The first सुरभि menus "a cow", the second means ' fragrant" and the tbord means “the season of spring" कलकण्ठ-the cuckoo bird सजायो। सजान , became सतु-मतुष्ट, pleased, delh,htel हरिसवसुद्ध सिरोमचा हर्षविश+उल्लसित+रोमाञ्च , thrilled (उल्लसितरामाच on account of (वश) delight (हर्ष) कण्ठ-neck विलग्गिऊग-विलग्य, changing 571, weeping Fantasalita, farded off, restrained 68 नियवत्यथलेहि निज+वर+अन्चले , ith the skirts ( अञ्चलै ) of her garment (निजवन) कुमारनयणाणि कुमार+ नयने, the eyes ( नयने) of the prince असुभरिय-अधु+भारत, filled (uita) with tears (24) faiaeria, wipes off अहो महामोहदुललिअ-अहो महामाहादुर्ललितम-Oh, how wonder . 67 रायन्ता ·79 frent Delusion lal is the wiched phos (TAIGA) of the (aziac) Attachment to worldly life is a Helnion; au lone line to renounce it completely for the realiontton of the Truth.tel is an interjection et preneing surprise or wonder. GI. Agarenanyag77İRALITER tara + নি+গান+না+গ+মায়, talled with (মি) great () od leuning (9382) jos (Th) nt the aight ( qisas of lius pirents (watafazala) Anta="TFT, 1101, is the Precenet. of. विणिसए-विनिवेशयति, place , lenses. 70. 317=94, that. 37117117=3711 9776, CANEC (EREST) of obligation (T9517). 376, to do. ব+গেনা, ॥ religious verino (বয়না। গৎ=ণয়, on that Chcr-ion 3799centrofinfin = 37A+1+7+ Fierit +TET, wluch was like 'T), current (fiton ) of nectar ( 1T1 ) ib. 19=64, (sec antea statiri ) 448 **13+977, birth ( 174 ) na hutuna veins ( 494 ). 1TE71, basang obtaincit. pratarToT90E="# + 9817 01191fet, commits ( apatia ) mistahes (9412) m the practice og religion (19) maart, obtained 1907317, jewel. रपणाकररलाकर, the ser. गमगामयति, throws नया kि-for instance, 72. 791978=anetrat, in an excellent (99) cits (917) FIFTATION=Pasi+Fastica", a merchant (tra) nho as proficient (pada) in fine nr« (AI) itak afia, a certan. qoriyan +921¥1+909trentice

·80
(अन्य ) on the testing (परीक्षा) of jewels (रत्न) गुरूण
पासम्मिगुरूणा पा, from n tutor. अन्भस अभि+अस् , to study
73 Stauza 73 enumerates 10 kinds of jewels,
They are - सागान्धा (सौगन्धिक), ककेयण (कर्केनन), मरगय (मरकत),
गोमेज (गोमेद), इन्दनाल (इन्दनाल), जलकत (जलकान्त), सूरकन्तय
(सूर्यकान्त क), महारगड़, अङ्क and फलिह (स्फटिक )
इचाइयरयगाण-इति आदिकरित्नानाम् , of these and
other (इत्यादिक) Jerrels (रलानाम् ) एक्खशगुणवण्णनामगोप्ताह
लक्षण गुप+ वर्ण + नाम+गोत्राणि=dmtingul-hing marks (लक्षण)
qualities (17) colours ( av ), names ( ain) and species
(गोत्राणि) चियाण-विजानाति, knons वियासण-विचमण, learned,
expert, skillful
75 अनया अयदा, once on a certain OCCusion
विचिन्तइ विचिन्तयति, thinks, contemplates अवर अपर, other
मणीण सिरोमणी मणीना शिरोमाण , the crest-jerel of all
Jewellc चिन्तियत्यकर-चिन्तित+अर्थ+पर, which yields (कर)
desired (Rafaa) objects (ant)
76 कए-ते, for the sake of खणइ-खनति, digs
खाणी ( सनि-नी), mine जेगठाणेमु अनेक स्थानेषु, at many
places सह विस्तथा अप, but, still न पत्ता=न प्राwas uot
obtained विविह-विविध, rrious manifold, dserve उवाय
करंग-उपाय+करण, employment (करण) of means ( उपाय)
77 भणिम भगित spoken यथमु-Imper nd per
sing of qq hasing the sense of ot to go बहण-बहन,
Telucle. Voit TIC 57-ferind of eac, n 1 word
meaning
" to clintb.
199719=tazn, the Island of
Gens weget=#13174, the nume of the goddess 04=

·81 One t Here it means 5 वा छतम् , desired objeet दाहोदास्यति, Future 2nd pers Sining of af to give 78. ETF-, arrivedi Oxatagpua, trents. -পাগ, মগ literally means destroying a fnst," for fasts are observed in order to destroy one's $ B1TIE={ 377019 5, 10 p ), to propitiate, to please, to worship 79 Hi-a vocative particle, 'oh' 192, good, blessed to 449367 17, with shint object (FT*) अन अद्य today तए-त्वया, by yon Tag:349, effort 80 affA=a + AFET Jeate your #1 = 8 + 61, conductive (#) to happiness (TÁ ) $_1a, Inst sing of the relative pronom 197) by reason of which, for, because sfa=34f1, give, bestos ou T=97, wenith कम्माणुसारेण-कर्म अनुशारण, according to (अनुमारेग) one's deads (**) 81 -Present 3r i pers sing of a (D)ʻto be! Mana, the Gen 19 used for the dec 418=ETATE, thyfor 44-to serie, co torship -Imper Cad perk 8ing of a 'to give' 9731=72717, afterwards ज होउत होउभयद् भवतु तद् भवतु, let that happen (तद् भवतु ) which must lappen ( 72 ) 82 28-wag gaven am RATCHERTHIE111927374 for ( Preise) gorog (nar) to buis (Ar) love (98) HT=ugt, slelighted 83 fix=ta, stup boat agar_tam, portion, region, place Araz falaz, seated *1=4677, while, irhen, by 12 ·82 तावत, चन्द्र, the time जलहिमज्झ-जलाध+मध्य, the middle (मध्य) of the ocean (जलधि) eratedExtra, arrived, reached argu then पुवदिसाए पुर्वदिशायाम् , on the eastern (पूर्व) horizon ( दिशायाम् ) ममुग्ग-समुद्गत, arose पुणिमाचन्दो पूर्णिमा+ the full moon 84 तेअन्तेज lustre अहे अधिक, greater, more अहवा-अथवा, or मयक-मृगाङ्क, the deer spoted oue, 1e, the moon 85 चिन्तिऊग चिन्तइत्या, thinking नियहरतले निज+कर+ तले, on the palm (तल ) of his (निज ) hand (कर) गऊण गृहीत्वा, taking नियदिछाए निज+दृष्टया, with his eyes निरिक्खइ- निराक्षत, sees, observes पुणो पुणे पुन पुन , again and again इन्दु-the moon 86 THIN=8141727, ill luck, misfortune qgar-Abl sing अइसुकुमार अति+सुकुमार, very (अति) delicate (सुकुमार) उराल = उदार, great, precious, illustrious पाडय = पतित, dropped, fell 87 बहु-much साहन्तण-शाध्यता searching लम्भइpresent passive 3rd pers sing of लभ 'to obtatta' सयल सकल, al 88 मणुयत्त-मनुजत्व, hurn in existence बहुविहभवभमणस- एहि बहुविध+भव + भ्रमण + शते , after hundreds (शतै ) of wanderings (भ्रमण ) in existences (भव ) of various kinds (बहुविध) कहकह वि-कथ कथ अपि, some how, with difficulty खणमित्तण-क्षणमात्रेण in a moment हारह हारयति loses पमास- भरपरक्सौम्प्रमाद+भर+परवश , being subject to (परवश ) exces. save carelessness (प्रमाद+भर) जावो-जेव, a living being ·83 89 48=, blessed, fortunate şiyut=gritja, meritorioue =1+ul, the religion ( 18 ) preached by the Jina qaranya, bear, hold सहल सफल, fruitful, successful, accomplished fallungariază, is prused FITEBE, in the world 90 सुणेउ धुत्वा, having heard सम्मत्त सम्यक्त्वम् , the faith qita="f9a, accepted sinaiſta, monk hood. 3592766, great, hard to practise Tesfagaras, from the preceptor, at the bands of the preceptor 13 meta, accepted 91 येर स्थविर, an ascetic पयमूले-पदमूले, at the teet of suga-see Notes page 60 ela, studies Haa9207921=g${+298707+??, geen to (97) practising ( 110 ) austere (gear) penance (aq) FA-with 92 faroor ſa-all the three, viz , the prince and bus parents पालिऊण पालयित्वा ( Gerand of the crusal of पा to protect ), having observed or practised Hy#=R0104, nime of a bezven in Join cosmology मन्दरविमाण- Hrana, name of a part of the A3194 heaver where all the three were born gesagrada, the world of gods 1996=3999, born, produced 93 a=zzal, dropping down from grilga aangre (loc sing ), in the city of ) darat #ETHER 19+9a, king (prêt ) named FAT tutawezaa + *** + eu, possessing (au ) truth (9) and charncter (a) 17121131, wife ·1 el 94 दुवे वि-both of them गहियजिगधम्म-गृहीत+जिनधर्म, having followed or accepted (गृहीत) the religion of the Jinn (जिनधर्म ) अन्तसुहग्झवसाया=अन्त+शुभ+अध्यवसायो, haring auspicious (शुभ) mental condition ( अध्यवसाय) at the time of death ( अन्त) तत्येव-तन एव, in that tery place, the मन्दविमान of the महाशुक्र heuven 95 वरनयरगन्तमन्दिरस्वरनिय+न+मन्दिर, a glorious (रमन) abode (मन्दिर) of excellent (वर) justice (नय ) धणधन्नाइसमिद्ध-धन धान्यादि + समृद्ध, rich in (समृद्ध ) wealth (धन), corn and the like (धान्यादि) सुप्रसिद्ध-सुप्रसिद्ध, well known 96 राया राजा, a king सिंहुन सिंह इव, like a hon रिकरिविणास अरि+करी+विनाश, u the destruction ( विनाशे ) of elephants (करी) in the form of enemies (रि) नामेण जस्स-नान्मा यस्य, at the mere utterance of whose name समरगण-समराक्षण, battlefield भज भज्यते, was put to inght सुहहक डी-सुभट+काटी, a host ( कोर्ट!) of good (सु) iwarriors ( भट) कोटि टी means a crore, here it denotes simply a great nurnber 97 देवी-the word occurs twice in the stanza) the first dit means 'a queen' and the second meins 'a goddess' स्वरुपया रूप+सपदा, in the wealth (सपदा) of beauty (रूप) विणयविवेगवियारप्पमुहगुणाभरणपरिकलिया-विनयर विवेक+विचार+प्रमुख गुण+आभरण+परिकलेता-endowed with (परि कलिता) the ornaments (आभरण) of virtues (गुण), promr. nent (प्रमुख) among them being modesty (विनय), discrimtuation (विवेक) and prudence (विचार)

·85
98 विसयगई मुंजन्त ण सागविषयगुम मुगा गयो, of the
(aut) ss ko pojasert (ut ita ) plezutree of fenere
(विषयसम्) सुगमन, uith happiness, pr
सुरेन्द्राच्यो', at the lord of gods (द) and I Chha
Egless gd ) यमाई मन्स , Cumin { मन्मय } anter
(his beloved)
99. गमणिवायनीय, Incl गुराजागरिया-गुमान गरिता,
usleep and nrnke, I c, lnlt avleep मगरण मनौदग्ण,
charming पियक्षते. scrs
100. पभायममय-प्रभारा+धमय, the time of dawn.
सयमिजा=nbt. sing.of सपणिय उदिपाय, husing got
up यहवल्गु, words, spitech.
101 पाक्षिा, tnting cren. पदिगुदप्रति पुमा,
authent मविरम भविमान, libr फलविंग
special (lang) fruit or roepit (FA)
102. हनुट-दर+तुष्ट, theightell and pleased
रोमंभिरीरोगमाचरित+शरीर , with his body (att)
thrillet (रोमो+अचित) नियमभामारण-निज+म+अनुगोरण,
in accordance with (orygiin) 11 (142) understanding
( मति) एमआरिम-एताहरा, Ruch, of this kind
103. परिपुण्ण-पापूर्ण, completel नामाग-nin {मा)
monthi (माम) मढसातदिणागा+स+दिन+अघिe, esen
(RA) dags (fa) and a half (ort) inore ( 1ùej.
महुलषसणगुगजुतका समग+गुण+युफ, po२९cseed of (एफ)
Imus (ग) auspicious marks (लक्षण) and virtue (गुग)
जगतजगत् नेस, an eye (नेय) to the (hind. priorint)
srorid (जगत् ).

·86 सरस्, alahe 104 नरनाहअणुमाया नरनाथ अनुशात', allored (अनुमाता) by the kug (नरनाथ) जाया- wife नियगिह-निजगृह, ont's oun (निज) residence (गृह) 105 तत्य-तत्र, there, le, In the मन्दरविमान of the महाशुक henten पुमारजीयो-फुमार+श्रीव, the soul (जीय ) of the prince (कुमार) देवाउं पालिऊगदेवायु पालयित्वा, husang completed ( पालयित्वा ) the life of n god (देव+आयु ) उपर- उदर, womb सुकयपुष्णो मुकृत+पुण्य , one who has acquired merit (पुण्य ) resulting from good deeds (मुकृत) सर हस-a san भवइग-अवतीर्ण, descended, entered into 106 मुत्ताहल मुकाफल, pearl मुत्तिउदी-शुफिपुटि, pearl shell तेण गमेण-तेन गर्भण, on account of that fetus (गर्भ) सोग्ग-सीमाग्य, grace grandeur, sublimits समुव्वह समुद्र , to bear, to display 107 अणुभावअनुभाव, splendour, power, greatness. धम्मागमसवणदोहली-धर्म+आगम+श्रवण+दोहद , a pregnacy desire (दोहद ) to hsten to ( अ ) (the expounding of) Rehgion and Scriptures (धर्म+आगम) मुहपुण्णोदयेण=शुम+पुण्य+उदयन, as a result (उदयेन ) of her auspicious (शुभ) merit (पुण्य) सोहम्गसपन-मौभाग्य + सपन्न, possessed of (सपन) auspiciousness ( मौभाग्य ) 108 छतणनाशो-पद्दर्शन+ज्ञानिन , exponents (शानिन ) of the se (पट) srstems of philosophy (दर्शन) सद्दाविया जहि-जन्दापिता जन , rere called ( शन्दापिता ) through servants (जने ) कुम्माए धम्मसवणकए-कूर्माया धर्मप्रवणकाय, m ·nfter they (रता) the religion of the Jun (जिनधर्म) खेय समावना-खेद These stanz28 state that the various Fligious practices mentioned in them are good for आहूयामाहता, mere called पिणशासगरिने fantajaa + allor, preceptors (R) of the religion 87 or ler that pai may listen to religion, for dehvering religious sermons to the 109 पहाया-स्नाता bathed कलिकम्मा-कृतवलिकर्माण those that have made (कृत) offerings ( बठिकर्म ) to deities कयकोउयमालाइविहिधम्मा=कृत कौतुक महालादिविधिधर्मा , those that luave performed (कृत) rites (विधिधर्म) which were wonderful (कौतुक) and auspicious, etc (मंगलादि), नियपुस्ययसजुत्ता=निज+पुस्तक+सयुक्का , taking with them (सयुक्त ) ther (निज ) books (पुस्तक) 110 कयासीसपदाणा-कृत+आशिस-प्रद ना ) hnd done with (कृत ) the giving of (प्रदान ) blessings (आशिस्) दत्तमाणसमाणादत्त मान सन्माना , who were shorn or given (दत्त) respect (मान) and honour ( सन्म न ) महामगोवविट्टा भद्र+आसन+उपविष्टा । sitting ( उपविष्टा ) auspicious ( 77 ) seats ( 31197) 111 इयरेसि Gen plu of इयर (इतर ) other दक्षीण, Gen plu of दसशी (दर्शनिन् ), expounder or prencber of a fanth or system of phylosophy हिसासशुअहिंसादि+सयुक्त, accompanied by (age) injury to hving beings (light) and the like (आदि) जिणधम्मरया= जिनधर्म+रता, devoted to #1981, tas grieved 112118 nothing if they are not coupled with compassion 114 on ·88 (शासन) of the जिन महागुणिणो महा + गुणिन , endowed with high qualities जिगसमयतत्तसार जिन + शासन तत्व+सार, the essence (सार ) of the principles ( तत्व) of the Doctrines preached by जिन (जिन+शासन) धम्मसरूव-धर्म स्वरूप, the nature (स्वरूप) of the rehgron (धर्म) पवेन्ति-प्ररूपयन्ति, expound 115 छजीवनि कायाण परिपालण-पट्+जीव+निकायानां परिपालनम् , protection (परिपालन ) of the six (षट् } groups (निझायानाम्) of hving beings ( जीव) विज-विद् , to be महच्चय:मह बत, a Great Von पढम-प्रथम, first, fore most पाणाइवायवय- प्राण+अतिपात+प्रतम्, the ron of aboystence from (ब्रत) injurs ( têgia ) to living leings (517) 116 ठाणस्थान, plnee, rink दसिदसित, mstructed pointed out निउण=निपुण, thorough, complete दिठ्ठ= दृष्ट, seen, known, regarded सव्वभूएसु-सर्वभूतेषु, towards all (सर्व) living beings (भूतपु) सजम सयम, restrainst, humanity, feeling of compassion 117 छजावनिकायदयाविवजिआ पट्+जावनिकाय+दया+विवर्जित , one who 18 devoid (falta ) of compasujon (941) towards the ex (पट) groups (निकाय ) of living beings (जीव) दिक्खिओ=दीक्षित , a person mitiated to monkhood, 3 monk गिही गृहिन् , A house holder जइधम्म-य त+धर्म the duties (धर्म) of monkhood चुक-This 15 2 देशी root. having the menning of भ्रा “ to fall from " चुकइ-भ्रश्यति falls from गिहिदाणधम्म-गृहा+दान+धर्म, the householder's (गृहा) duty (धर्म) of charity (दान) , ·.." - . 118. पणगजिभोक्माणाण-पनगर्जितापमानानि, resembling (उपमानानि ) the runbhag (गर्जित) of clonds (धन). देवाएं मगमारो देव्याः मनोमयूरः, the peacock (मयूर ) in the foreiok the queen's (देव्याः) mind (मनः ), परमसमुल्लासमावन्नो परम + समुग्लासम्+आपनः, attained to (मापस) great (परम) delight (समुखास). 119 डिपुणेमु दिसुपरिपूर्णेषु निदेषु, nheri the days (दिनेषु ) (of the queeti's pregnaney ) were completed (परिपूर्णेषु ). तत्तो-ततः, then. संपुष्णदे हला संपूर्ण+दोहदो, whose pregnancy-desire (दोहद) Hus fully satisfied (संपूर्ण). पसूआ प्रस्ता, give birth to. सुहलग-शुभलमे, at ari luspicious (शुभ) hour (लम) यासरday: 'तम च अवसरे, and oil that occasion (अवसर). 120. This and the following stanzn are in the अपभ्रंश language, which is n variety of the प्राकृत languages. तिह-तत्र, there वजापाद्यते, is played or sounded. तूर-तूप, n drun. सुव्यहन्त-पुतस्तहत् , making a sharp " tad end" sound, "?? onomatopoeic word, 1720. TY=177 +31xa, the ride firmament aans, to roar, to thunder. गायडन्त पगडत् , making a "gad gad sound, an onomatopoeic woril. agins=very suspicious anai- साद, the sound (साद शन्द) of भुंगल and मेरी drtuns नफेरी सूणी नसनिनाद-नयाः श्रूयते नवनिनादा, the novel (नव ) sounti (निनाद) of the नफेरी drum is heart ( श्रूयते ). विरुदावलि विरुद+आवलि, a serres ( भावाले ) of panegyric poems ( विद) चोलते, recites, speaks चंदि द, a band (वृन्द) of bards ( बन्दि ). चिरकाल चतुर नर नंद बंद, 12 ·90 13 1 (the verb has in the preceding seotence should be construed with this clause also ), y number (TT) of clever (Tl) men (A) uttered (14) Tords of joy (F) for a long time (fr ) 11 BULAN Tafuafi naa alas11, lovely ladies 'performed a beautiful dance get=3997, festival, merriment.GĦAE 773A, birth of 'n son!, 12pidis interdiensúliu=3& +98 +ETET + guitur in aczordance srith (agaita) the mother's pregnancydesire (TV)'to'líster to religious discourses (ufra). गुणाभिराम-sheet (अभिराम) on account of his tirtues (गुण) 971272=affigt, established, fised, installed. 123'79429=3019, addressing, calling out. 8777, other 99=9197, significant. qua-10, famous, well-known. 124. 7=, a nurse. EnerT, hand, arm. 25- lap. diogelaat + ," being taken aman, dent, favourite,'*...! 125. zráeit=fzünā, seventy-two. **-:, the arts. The number of facts Gh Jaiti literáture is 72 as agniust 64* in 'Brahmanical literature. The 72 arts will be found enumerated in सूत्र 83 of राजप्रश्नीय सयमेव स्वयं एव, by himsell अहिजए अधात, studies, learns सबुद्धीए- **+EVI, bye birtus bf bis own (inherent) intelligence. vangelisqvis, a tutor, 4-only. Tới Hạ==== STIH:, became a witness. I 73 } ·+91 . 126. पुब्बभवन्तरकृयचेटबन्धणुच्छालगाइकम्मवसा पूर्वभवान्तर + कृत+चे+बन्धन+उछालनादि कर्म+वशात् , or-account of, (वशात् ) his act (कर्म) of binding (पन्ध्रन ) and tossing up (उच्छा- लन)- bors (चेट) in his prerious like (पूर्वभवान्तर). नेट is A ÈTÀ word meaning a boys. Taigtaranya dwarf, दुहत्यदेहप्पमाणधरो-द्विहस्त+देहप्रमाण+घry haring (घर-ya bodily stature (देहप्रमाण) of two eubits' ( दिहस्त) : 127. तिरुवमत्वगुण-निहरम++गुणेन, by this incompar mhle (निरुपम ) beauty (रूप.) tand virtues ( गुणेन)- तरुणी- जणमाससाणि-तणी+जन+ मनामि, minds. (माधि.pi. young ladies (तरुणीजन ). मोहन्तो-मोहयन् , stupifying, infatuating, betitching सोहगमरगजुत्तोपौभाग्य+भाग्य+युक्तः - possessed of (युक्तः ) beauty ( सौभाग्य) and. fortune (माग्य ). क्रमेण कमेण, gradually. जुब्बण-यौवन, youth. 128 तारुण्ग तारुण्य, youth. विसयविगारा-विषय-विकाराः, excitements or perturbances (fitT: ) cansed; hy sensual objects ( विषय ) बहुप्पगारा=बहु+प्रकाराः, of various ( बहु) kinds (प्रकाराः). विसयविरता-विषय+निरक: free fron (विरक) ivorldly attachments (विषय ). मुणियतत्तो-शात+तवा,one who knows (ज्ञात) the realityrol things ( तत्व ... 129. हरिहर भाइमुराहरि + हर + ब्रह्मादि + सुर-हरि, हर, ब्रह्म and other gods. हरि, दर and ब्रह्म are mainly Brahmanical denties. विसएहि वसीकया-विषयः वीकृता) avere subjugated by or fell victims to (वशीकृता.) sensual objects (विपयैः). धन-धन्यः, blessed, fortunate. This stanza reflects the age long religious animosity between the Brahmins and the Jains. harga, । . १.

·9 7 a, hogse-holder, of, the Jait faith, is shown to be superior even to the Brabınanical Trio of the highest dignity, viz,, ETC,, F and 991, or Ah, daeg (Eît) and ATTIET). [t, should be noted, hopeyer, that instances of downfall (pop, great spiritual heiglass are not want. ing in Jain mythology also, 130. Jii,- for a long, time. yaitg = 9+ alca, perfect of excellent.(9) nonkhood ( arity) Razglāzeteppi=faq*+Wh, freedom from sttachment (lerei) to worldly qbjects (faqa ), 131., paraulaltsaat + jagama, being preaches.( गुण्यमान by the best of ascetics ( मुनीश्वर). मुय-श्रुता religious discourse, sermon, , guia=3992, hearug, listenine to y, fas-taintless, perfect, clear. 132, Jifuroradiasta + 6960 + qüa, by virtue of (TŪTT) the remembrance (F47) of his former existence (FIT). #strerti=Higit+paitaip, worthlessness (Bierzat) of, worldly, life, (8918). gear-Gen sing. of the present participle of you (971), 'to knos'. 1 taong- 695 + + a,, one bo is on the path (114) of destroying Karma in succession (1996) Statyzas 176-181, explain 99. URT310i qaata=41 99761, who had resorted to ( 276 ) the ya meaitation (egza ). The object of 41 ( meditation ) is the annihilation of Karma. Ena is of four kinds, viz, e, i, ef and V. Of these year is the best for achieving the object:

·93 घर-गृह, house 133 झाणानलेण-यानानले, hy the fire (अमलेन) of me litation (ध्यान) ऋम्मिन्धमनिवह कर्म +इन्धन+निवह, the heap or Imass (ग्नेबद्द ) of ine (इन्धन) m the form of फर्म दुस्सह-inbearable दह-to burn. समुगल-गमुबल, bright, resplendent 181 जह सा-यदि तावत् , if चरित चारिध, monkhood हविजम्भविष्यति, Mill be नूग-नूनम् , certiinly गुयमोगवियोगदुहिय- मुत+शाक+वियोग+दुखित, afflicted (दुमित) by the griel for (श क ) and separation from ( वियोग ) their son (मुन) 135 उवरोह उपरोध, opposition, obstruction fao, to remain, to stay थिय-एव, म particle use i to strengthen and emphneize the urien exprease I lay a worel भावचरिताभाव+चारित, practising inonkhood (7172) in suhatunce or spirit ( +17) 136 सरि--सदृक्ष, like, similar पयभत्तद+भफा (levotelt the feet of तयशुरूपाएतदनुकम्पय , out of stinpaths ( 27957791 ) for thein 117 कुम्मापुत्ता-Abl sing of कुम्मापुत्त, धर्मापुनात् ब हत्य-बोधायम् for the enhe of (अर्थ) aakening or en lightening (14) अनायवित ए-अज्ञात+रया, keeping secret or unknown ( 2194 ) his con lition ( 7 1) of tnonkloos in spirit 138 गिहवासमाउभ-गृहदास + सस्थित, derlling (सस्थत ) In this thouse दुललिअ-दुर् + ललित, hard or difficult (दुर) morhing (ललित) 139 Stuzat 139-141 grle illustrations of tbree persons who, bg uirture of 112, attained omniscience, ·94 even while staying in their houses भरहच भरत+चकिन् , the sovereign king (चकिन् ) Bharata तारिस-नाश, like that such सुधन्त-शुद्धान्त, hurem अल्लीण आलीन, sticking to, engrossed in आयसघरनिविठो आदर्श + गृह + निविध , sitting ( निविष्ट ) in his mirror house आदर्शगृह 140 वसरगसमारूढ-शाम+समारूढ, mounted on (समारूढ) the top (अप्र) of a bamboo (वश ) मुणिपवर-मुनि+ प्रवरान्, promment (प्रवर) sages (मुनि) दछु-दृष्ट्वा, seeing गिहिवेस इलापुत्तो गृहीवेष+ इलापुन, इलापुत who had the apparel (वेष) of a householder (गृहो), 1.e, who was householder 141 भरसरपिक्खण = मरतेश्वर+प्रेक्षण, dramatic repre. sentation (पक्षण ) of king भरत (भरतश्वर) कुणन्त-कुर्वत् , domg, performmg 142 मेरु-name of mountain सरिसव-सर्पप, mustard cred जाइयमेत्त-यावन्मात्र as much, extending as far अन्तर-difference दव्वस्थय द्रव्य+स्तव, maternal (व्य) sorship (स्तव ) भावत्ययम्भावस्तव, mental (भाव) Horship (सव) तेतियावत्, 80 amuelh पेय-ज्ञेयम् , should be known 143 उकोस-उत्कर्षम्, it the most, to the maximum estent of frui&q=31114 baring forshipped or pro putrated अच्चुअ-अच्युत, name of a heaven पावइ प्राप्नोति, optains अन्तमुहुत्तण- अन्तमुहर्तेण, within (अन्तर्) a moment (मुहूर्तेन) निव्वाण = निर्वाण, Liberation, Absolution 144 मणुयखित्तमझे = मनुज+क्षेन + मध्य, in (मध्ये , the region (क्षेत्र) of human beings ( मनुज) महाविदेह-name of A sacred region, there are five hetaE8 in the human ·95 . Irorld. हवन्ति-Present 3rd pers. sing of हव (भू) 'to be'. पञ्चव-पञ्च + एव, only (एव) ive (पथ) इकिकाम्म विदेहे एकैके विदहे, in er ers (एकै ) विदेह. विजय-nnine of n holy place. बत्तीस-द्वात्रिंशत् , thirty-tro. 145. 'पञ्चगुणिया=पय+गुणिताः, multiplied (गुणिताः) by five (पच ). अयं सद्विजुअंशतं घटि युतम् , one hundred ( शतं) and sixty (पष्टियुतम् ), भरहेरवयस्खेते = भरत +ऐश्वत + क्षेत्रे, in holy regions or continents (क्षेत्र) of भरत lid ऐरवत. सतरिसर्य-सप्तति + शतम् , one hundred and seventy. 146. उक्कोसपए-उत्तप+पदे, at the highest pluce (पद), at the most. 3645-present passive 3rd pers sing of लभ् “to get ". विरहन्तजिग-विहरत् +जिन, ॥ Jinn nho moves about. पासनिअ-प्रासनिक, caused by in occasion. उत्त-उक्त, Sard, spoken 4*+8=791796, the case or point in hand, the subject matter in hand or under consideration. 147. मङ्गलवई विजए-मङ्गलावतीविजये, in (the holy place of ) मगलावता विजय. रयणसंचय-रत्नसचय, name of a city. धणधनअभिरामा-धन+धान्य अभिरामा, charming (आभिरामा) by reason of (abundance of ) wealth (धन) and corn (धान्य). 148 तीए तस्याम् , in it, i.e. in the tits of रत्नसंचय. देवाइच-देवादित्य, a proper noun. तेअविजियआरची-तेजो+विजित+ मादित्य, who surpassed (विजित) the sun (आदित्य) in splendour (तेजस्). चउसठिपहस्सरमणीरमणोचतुष्पटि सहस्त्र रमणी+रमण, lorid or husband (रमण ) of sixty-four ( चतुष्पष्टि) thousand (सहस्र ) lovely ladies (रमणी), परिभुंजए परिमुक्ते, enjors , ·96 + 149 जगदुत्तमनामधेयतित्ययरोजगदुत्तम+नामधेय+तीर्थकर, । तीर्थकर of the name (नामधेय) जगदुत्तम वस्तषभरपहाण-वर+ तरुवर+प्रधान, abounding in (प्रधान) excellent (47) and finest trees (तस्वर) तीसुज्जाणे तदुद्यान, In that garden 150 वेमाणियजोइसवणभवणेहि = वैमानिक +ज्यातिष्क वन+भवने । by वैमानिक, ज्योतिष्क, व्यन्तर and भवन gods विनम्मि-विनिर्मित, constructed, made रयणवणयहप्पमयापागारतिगेण रत्न+बनक+ रूप्य+मय+प्राकार+निकेन, on account of the 3 ramparts (प्राकारनिकेन ) constructed of (मय) Jewels (रत्न), gold (फनक) ard silver (रुप्य ) ( respectively ) 151 जिणागमण-जिन +सामन, arrival (आगमन ) of जिन. दिनयरागमण-दिनकर+आगमन, the rise of the sun वन्दणकए3 वन्दनकाय, for paying obersance to समेओ समेत , proceeded सपरिवारो-स+परिवार , with (स) his attendants (परिवार) 152. जिणिन्द-जिन+इन्द्र, the excellent जिन जहजुग म्म पएसे यथायोग्ये प्रदेश, at a sustable or proper (यथायाम्ये ) place (प्रदशे ). 153 भविअण: मन्य+जन, meritornous or faithful (भव्य) person (जन) भवसायस्तारणिकतरणी-भव+सागरकरण+एक+ तरणी, the only (एक) boat ( तरणी) for ero sing (तारण) the ocean (सागर) of worldly hfe (भव) 154 नीगौसमझओ जीवो-निगोद+मध्यग जीव , a listng being (hiva ) included (hen) in the congregation of infinite embodied souls destined to grations (निगोद) नग्गन्तूण-निर्गभ्य, having yot out भवे हे aggresta 78$, after (going through) numerous (चहुके ) existences (भवे ) transmi.

·पमायसत्तू-प्रमाद+शनु, the enemy (शत्रु) of carelessners 97 155 मणुयत्त-मनुजस्व, human crintence दुलह-दुरंग, difficult to be obtained खित्तमारिय-क्षेत्रम् + आर्यम् , the country (क्षेन) of the Aryne उप्पमन्ति-उत्पदन्त, nte born अणग-अनक, many दस्सुमिलायकुलेमु-दस्यु + म्लेच्छ+ युरेपु, Im the families or rator (कुलपु) of दस्यु and 156 पडइन्दियत्तण-पर+इन्द्रियत, m Sk the order of words in the cornpon would be reversed and the compound would stand us इन्द्रियपटुत्व:-ountiness (पटुरच ) of senses ( इन्दिय) पायेण-प्रायेण (intl.), mostly, probably, generally रहिय-रहित, free from, destitute of 157 जिणधम्मसवणमोग जिनधर्म प्रवण + सयोग, opportu. mity (991) of listemug to (496) the religion of fara (जिनधर्म ) गुरु stands for 'गुरू'-mom plu of गुरु, n preceptor गुरुगुणिणो गुरु+गुणिन , possessing qualities (गुणिन ) uluch are high (15) न दामन्ति मध्वयन रश्यन्ते सर्वत्र, nre not seen (न दृश्यन्ते ) everyu here (सर्वन) 158 जिणवयगरयणसद्दहण=जिन+वचनरल +धद्धान, faith (श्रद्धान ) In the prernous words ( वचन+रत्न) of the जिन विमयकहपसत्तमणा=विषय+कथा+प्रसक्त मनाः, with mind (मन) nttached to (प्रसक्त) talks (क्या) about worldly affairs (विषय) घण-घन, multitude, collection सद्दहणे सपत्ते श्रद्धाने सप्राप्ते, (even) when fanth ( श्रद्धान ) has been acquired (संप्राप्त ) किरियाकरण= क्रिया करण, performance (करण) of netion (फिया) भणिय भणित, said. . 159 वारे-वारयति, binders (प्रमाद) 13 ·98 160 मुक्तिपूर्दस्यु a robber (दस्यु ) (on the path lending to) the town (पू) of Liberation (मुक्ति) नरकायनम्-abode (अयनम्) of hell 161 धन्न-धन्य, blessed कयपुण्णा-कृतपुण्या, those that have acquired ( 57 ) merit (909) meritorious ores लहिऊण रब्ध्वा, hasing obtuned मन्त्रसामग्गी-सर्व+सामग्री, all (सर्व) (necessary) material (सामग्री), the material necessary for obtaining Absolation, viz human birth etcetera as described in the sermon (stanzas, 154 160) चइय पमाय त्यक्त्वा प्रमादम् , shakmg off (त्यक्त्वा) carelessnes (प्रमादम्) चारित्तपालगा=चारित पालका sersers (पालका ) of asceticism ( चारिन) fazila go or attatı परमपय परम+पद, the highest (परम) position (पद)!e, Absolution 162 जिणुवएस-जिन+उपदश instruction, teaching or sermon (उपदेश ) of the जन भावण-भावन, mentally दसविरइ= देश+विरात pirtial (दश) abstinence (विरति ) (from the five sins) i e, partral observance of the Fuse Vows of avonding sims, v12 , avoidance of gross injury, avoidance of theft, avoidance incelibacs, and noidance of the loreof property or possessions पतिवन्न प्रतिपन, accepted 163 जीव-soul सुक-शुक, the महाशुक henten, the is used for the Acc वयडढ-वैताव्य, name of a mountain खयरा खेचरा a kind of sema divine beings, literally, shy rovers 164 भुतभोगा-भुक्तमोगा, those that have enjoyed (भुक्त) pleasures (भागा) चारणसमन्तिए धारणभमण+अन्तिके, "सुके' - ·99 . at the hands of (Blak) napot ascetic (1997) SITTAUTOT 18 nn nacetic who can more about in the phy. naln=tga+a701 tliese who had neceptel (galas inonkhoorl (977) etata1764-BITS, hasing lonci to falargaan, scated 165 *9=974, n Sosercign King (artial) and 5 (147) occurring an fern171 167 also incab the same thing YIRTI (STIEI). (Acc. ring ) the highest relil 10114 authority, Soi creign of Religion ( usaf954) #7=0+an, of noble (3) mind (1973), good-minded 11:17, hence 166 QI=id, spenh. 27- arnal ling ta, there are 141=santarart, from (the mountain) aning in the country of ) 778 167 296IEATER-In the country (37777477) of Ara in which the aa a mountain is situatel 17:=117, At present 168 apoft=maa, nn omniscient sige forenia=1741+ 21A, (n person rearing) the dresa (979) of a house holder (?), i e, a householder 169 magen=sia + gield, asks or inquires agun. staig=ufiur, enlightenment 170 HRT=85107, very soon. 171 farramfarafiamiamifere, one going (maay to the position (na) of Titernal Bliss (PTT). *TIERI, when su eleg=rfa sport, being thats (FT) told of rrhed (अथित ) समरित-समुरिए,to mstruct 1 ·100 172 731=451, when izaer, then सय चैव 644 87, oneself, personally #T984-C1 ET=HTF+9++ $41, the account (741) of the 4747 (RIA) in 4*3# heaven 173 folean=placcai, those who have realized (a) the Truth or reality of things (aka) ara-ak- Agaet fagi-d=laelati, stand grafi H=767|, silent 174 ara=araz, indeed ( to emphasize an expres sion) 571-Jul, nere addressed at (ind) no, not *A1431=471, experienced, enjoyed 175 Fayaa 1451%8tag=sla 77 +977**+ *fia+ Sifa+HATŪH, on account of the remembrance ( FTCO ) of previous lives (t!fà ) which was producent (epa) by hearing ( at ) these (BIT) words (997) 907FAT= सस्मृत+पूर्वज मान , those who remembered (सस्मृत ) their pres sous lives (17) खवयस्सेणिमारूढाक्षपक + ग्रेणिम् SIREGI, entered on (HEZI) the course (tjū ) of one who destroys धर्म in succession (क्षपक ) 176-181 Jainism differs from otber religions in miny re pects It does not admit of any Supremo Being by whose will and slim every activity in the world is regulated and the seeking of whose fixour is the object of czery individual striving fter Salvation which meaŋs nothing else than ultimate ab orption into that Being According to Jaimsir? overy man is the mal er of his own destiny and his Salvation does not depend on any Sapreme Agency I{enco the conception of the theory of karma which is nother distingashing feature of Jain plulosopby, and 19 peculiar to ·101 its The thicory nigy roughly be statoil as followe -lisery finlodic sonl 1978 two bodice, nno 34 thr Thermal Imely verl). to the ye and the other 19 8 nbtin imely coins of hina matter and 1e not visible to the The former boily may be called temporiry, 74 the soul autumna different landing in the course of ite innumerable tr 11-imgration. But the latter body, sluch is called karma.Harira, 14 in a utzen perinnnant, 78 it se destroyed only once at the time when the minixwlind avul attuin, Lalxeritian 11 len a person 14 711 to die, hu* playacal tools onls periodinu, winie the karma.carita lunga to the soul anil continue in the new lnly wluch the sul 14-11m-t fact the new lody into winch tl soul threat ttb tent hurth ftreinine lug the karma-'aria starle which lins leen clinging to the aoul without a break Xow, Wt 14 the harma? The wonil 1e 11ed in tuo mpy* Esery nct of u inchis iduni. whether phyvictl or ment il, 14 miled harma 71114 larma or playerçıl artol mental activating of a ruan lere lehind on his soul certain impre-one whuch trineform themselves into a kind of salile ter whole clings to the soul and of which the karma tarve 14 formaid This is the other ner of the word 74 under-tool in Jam plulcoplı It is the larma farina i incha aliagh the strating of the soul te concieird hy Jainism, Illınm}100 mins mothwycle than destroving, and getting onraali lilipotect frain, the karma tarura When the anal 1 liberated from the -ubtle mitter of Karma, it incomms free from trnemigra. tions and attung its naturi qualıtına of Eternal Blau, etc. Janau rhuich liza conciesed theer aleas of karma and Inberation, bre also presented this simpls and method of destroying hormo und nttuning Labrition ·103 of mfluencing the mm:--(1) A 9719 sbuch extrto the most intense fluence on the mind nel 19 of the longest sur itigui 19 termesi Hasargaba (2) (but aluch 18 comparatively less intenst im fluences the mini only for considerable person of nume-calles auraitd177. (3) That which 14 still les intende all of a shorter duration 18 til med saregia (4) And thnt w fuck is of the shortest durition and everta the lenst minne on the mind is called 837a Thus there being four types of enrir of the four 919s, the Frye in all become 16 The abbret intron 87010 indicates that the 196 first eliminates the pala- बन्धि of the four 79778, the elurination of which mahes bun fit for clear thuhmg or 1131011 FHEB, he and his stwul for the 3 aralas, v12, facutcrargain, ſtuhia and $39Ffailgaia respectue Is The elimuntion of these 3 F rahe the 1995 firm in the Faith spg stands for the 8 Fale of the talent and the BYZienia types. The observance of the Tre Vors 19 made ease for the 2194 br the destruction of these type 8 पायल The 89then eliminates the ## of agterizada, nkhich expresciou stants for नपुसक्वेद and खावेद नपुसकर ze that hand of sá xhuh awakens inutiul ser pa-von in the inale and the female ata i that hund of the

·104
hich awakens sex pision in the female at the sight
of the male. पुमवेअ-पुरुषवेद, is that kind of कर्म which
analens sex passion in the male at the sight of the
female These 3 are sub-disisions of Filigaiga
68-this word stands for a group of 6 4s which
the 879€ then eliminates They are --2177 ( frivolity ),
via (love) fa (hatred ), IX ( sorros ), #? (fear),
and grant (likes and dislikes )
AIETET I AUTENTIC 17 592217-As stateil
above कयाय: are t, viz, काध, म न, माया, an लोभ Every
2017 is of 4 types as stated above and 2393 is the
mildest of the types The present expression meins
that the 9% uos elamın ites 29 and other 17 of
the type
The 28 s enumerited in stun 176 are clasy
fied under one head of a leaias which are nyain
subdivided into thom un groups, namely, capace and
चारित्रमोहन य मिथ्यात्वमाइनीय, मिश्रमोहनीय and सम्यक्त्वमोहनीय
belong to the catanigaia group and the remamıng 25
Es belong to the areas group
177-178 As stated ibose sila and sa are the
two man classes of Ås The 28 मोहनीय कर्मs belong to
the घाति class The elimination of the मोहनीय घातिकर्मs
constitutes the first step in the spiritual progress of
Stanzas 177-178 describe the second step
in 1hich some of the seriasis are annihilated
the क्षपक

·two naturt such as trees # makes the soul to take birth in a very subtle bo ly lich is hardly perceptible 105 19911991.a a azafat or math & that kind of which determines the abode of existence of the soul In the second stige of progress the 998 first destroy: purs of $4, viz , ranih ind a($retnia, am fate itha and fagnsplatna The elimination of these is swex the soul from being condemned to the existences of bell bemys mud lorer anals These this belong to the laosania group of 1988 11 ler the apaifa class 114 7 Fa uite--The expression refers to the 91988 cilled tria stila me nis species of living org2. nisins which are divided into 5 classes (--# 12x4, Tifany, agitau and qila ) iccor hing to the state or ecne orl, 1113 possessed by eich chus, and allahlaff incus that hind of which determines the class of living organisins in which the soul is to take its critence The expression ine ins that the $17* further destroys Farrahs from tu agition, and thus remoses the possibility of taking birth as such beings 211 future fyr 313 giaia14 554 7 DICIT DITA7--These tre six mies of the includel on the standa division of ងទូរ ataqalad determines perso ality and aga determines serenity fara671988 compels the soul to tahe birth in organisms ir lieli, are immovable by by the sense orgins BN4UTEA whes the soul to take ·106 of sleep z body which is common to many सातपकर्म K tunt कर्म by the operation of which the body perishes before it attajas complete maturity of limbs fagtap 7 94294 095 --Humg eliminateci the above naine i 1983 the 99% proceeds to annilulate some of the granatyais, riz, lazlam 477197 and Fra parait is a division of the id claas bicis is gun subdivided into 9 kinds of which 3 are mentioned) here falfaat is that kind of a which tends the soul to sich into deep sleep and makes perception absolutely impossible 1931 cruses extreme restlessness Fachyces somnunbulism thereby one does not percere nu liat one does or where one mores about Hasing destroyed 14 नामकर्मs and 3 दर्शनावरणीय is enumerated here the 895 proceeds to eliminate chatever remains of the eight ( au T 338), 117, the कपायs प्रत्याख्यान and अप्रत्याख्यान types described ॥ stanza 176 179 180 These two steps of spiritund progress taken by the $7% make him exhausted So he tales rest for 1 while, and then proceeds further on his path then there are only two moments remming before he attains Perfect Knorpledge In the first of these inoments, he destroy the #3 gusen belor PE 94a=hat and wat are kinds of para 2017 Fas of the gift claus. 29 deprises consciousness bv

·causing sleepmees; and 996512 mabes night percepilion
impossible by musing restlese sleep
can Buyacanla anu primi sfat are tarieties
of a schich cause lurth among henvenig beings
affitimp sariety of TÉTRIATÚ It SEK
the
poner
of changing one's body at wil and nlso of innking
Insable,
77719 Át excepting the first (-117,977ra.
0797**). Ha is the mouse my hich the skeletal
parts are joined together lig mterpenetration These
inodes are all and the 494 vetrove the 4* which
Cause the last five modes
87419- variety of an It determines the
shape, size and character of the configuranon if the
bods. The 49€ at this stage de troya all types of
alma ecept hus on 2017
तीर्थकरक- Karnetr of प्रत्येप्रकृति नामकर्म Itfits the
soul to becine a at I forne future incarnation
BTIENES # Sanety of titaingh whereby the roul
developes the porter of esolsange fons body out of
itself to be sent to thant regions and cinne
The emnernteil istanza 179-180 ore
elunu itext by the 996 in the first of the tiro moments
This constitutes the 3rd step of luiz spiritul progres
181. In the last of the tko muments the #177
ambulates the following rá -- (1) the a Lituds of

·108 Flerta (2) the reinung 4 of the 9 kinds of दर्शनावरणीयकर्म, and (3) the s kinds of अन्तरायकर्भ hnowledge is of 5 kunds and the Fishich are detrimental to the unfoldment of tbese are also of 5 hunds They are called ज्ञानावरणीयम दर्शन वरणीयम has already been referred to It has 9 varieties of which the 9% has alrenli destroyed 5, and he now eliminates the rernuming + spate is that hind of which, flowing under the surface of things, secretly hinders the accomplishment of a particular end which the soul has in vieir It is of 5 bindd-, all of ishich are non eliminated by The annulation of the 4s mentioned in his stanza constitutes the 4th and the last step of the Ti's spiritual progress As soon as this r done the a attams Perfeet Knowledge 182 TFFTETAI, kaving approached italic-LOC 114 of qilat ( aft), an assembly 183 जिगाध =जिन+अधीश, the gre it or excellent the क्षपक 184 tagar-Abl sing of taign 185 4591=w she ha18174142, an nscetic one who ob erica the Great Voirs (of an acetic) *- \oin sm of wan, used to indicate the future off to become 31156=371692, snul 1A=988, eventi a34-, third 974=171, the eighth part of a liole dny ·दाणाण-~-Gen plu of दाण (दान), chanty समय: मणहर मनोहर, charming, excellent इत्य-अन, here, in this respect उदाहरण-instince, illustration, 109 186 निउत्त- नत, returned तमतिमिर-तास्त मर, darknese, iguor unce महियल-महा+नल, the surface of the earth. 187 गिहत्य-गृहस्थ a householder सम्वेश, dress, state fago=faget, having discarded or abandoned nau=afaà194, especially, particularly निजिआपरेरा निर्जित+लश, m which (norldly) troubles (केश) are vanquishel (raisia ) 188 सुविहियकणयकमल-मुर+पिहित+कनक+कमल, n fotus (कमल ) of gold (फनक ) inn le (विहित ) by golp ( सुर) अमल-tauntles, bright समलवाहिअनियचित्तम + लेप+रहितfastrasy, with his inud (Parte ) free from (fa) the taint (ल्प) of enertion (श्रम) After attaining oinniscience paiga's minul was not affected by any feeling of exertion पवार, best, excellent परिकह परिकथ् , to esponnd, to preach 189 परम-best, supreme परमोसहममुदकम्मान पाम + औषध अशुभ कर्मणम्, most efficacious (परम) antidote (ओषध) ngatyst imauspicious (अशुभ) deeds ( कर्मणाम् ) सम्वधम्मेसु-सर्वधर्मपु, among all religi 190 security from fear ous practices 191 example ·110 192 देमणा-दाना, sermon परयातर+सत्व, ligh. couler, mignonimont मुग्गा-सुगति, excellent attrapcions (सु) Position (गति) 193 आयगिय अर्थ, hasing heard देसचारतदा alla partul observance of the Vous of ascetictam 194 घोहियबहुपनरोबोधित+हुकानर , who enlightened (याधित ) many (पहुक) men (नर ) परियाय पर्याय, cont tron, stre, inocle of life गुचिर-forn lor gtime सिक शिवम्, Eternat Bliss, All olutions 195 रगकर शारयकर, that which produces (बर) Hversion (aura) for world's life सम्मपाषरहिमोसर्वपप- रहत , fret from (रहित ) all (सर्व) sms (पाप) अनन्ताद- भाय:आत+गुस+माजन, recaprent (भाजन) of infinite (भनन्त) happiness ( मुश) 196 सिमधिमलमुहगुएसिरिनिगाणिसीएणसादमविमल भगुर+प्रीजिनमाणिक्य+शिप्यराजन, by the tenerabih. (श्री) मन माणिश्य, the foremost pupil ( शिष्यराम) of the Setrable (घी) n worthy (शुभ) preceptor (गुरु) हेमावमा राम- ति, comprarel पण=-फरणम्, n short narentine पायqre0712, being nami, (174511 present participle of the cassal of Posperb) 33-345, kiny be Victorn pilm ·पृतम् पाक्त १२ २७ २९ ९ . १२ १० शुद्धिपरम्. अशुद्धम् अवहरिओ अइबलिणे जेण्णप्पणी जओ असुमरियाणि दसण दिक्खिा सटिठजुअ उकासपए सुपद्धि परिभक्षर गहिचरणा साहारणमपजन्त आहरिओ अइबलिणो जेणप्पणो जाओ असुभरियाणि दसण दिक्खिओ सट्ठिजुम उक्कोसपए सुपसिद्ध परिभुजए गहियचरणा साहारणमपन्जत ३९ ४५ ३ " १०