·Contents
pages
i to ji
i to vi
1 to 46
1 to 39
1 Foreword
2 Preface
3 Introduction
4 Text
5 Translation
6 Notes
7 Good Sayings in Sirivālakahā
8 Errata
1 to 78
I to 158
1 to 4
Illustration
Shree Siddhachabraji or Navapadnji

·Foreword It gives me much delight to get this occasion of writing a short foreword to the present edition of Ratnasekharasūri's Sirisirivālakahā undertaken by my papil Vadilal Jivābhai Chokshi. B. 4. (Hons). I was eagerly waiting for such an occasion for a long time ever since I began teaching Ardba-Māgadhi in the Gujarat College in 1923. Mr. Chokshi has made a very appropriate selection as the book is one of the most important books in the story literature in Ardha-Nāgadhi, of the Jaigas, and if the present edition receives & warm reception at the hands of the college-students and the general public, as it is expected to do, not only the editor will look upon his efforts as amply rewarded, but the students and scholars will get a sort of confidence and stimulus to do vigorous critical and original work in Ardha-Māgadhi which is a keen necessity of the day on account of several reasons. The Yas'ovijayji Jaina Granthamālā, tho Āgemodaya Samiti, the Atmānanda Jaio. Sabhā, the Sanātana Jbina Granthamālā, the Arbacemataprabhākara Käryalaya and many other institations have done and are doing an invaluable service to the spread and popularity of the Jaina Literature and Philosophy in Ardhs-māgadhi and Sanskrit. The edition's brought out by these institutions have generally been authorita·ii Foreword tive, correct and reliable They have been, no doubl, of considerable help to scholars and students trained in the modern western methods of criticism and scholarship who by the use of these editions get their ground prepared for doing further work of exploring the vast field and doing research-work therein The number of Jajna students and scholars trained in the western method is gradually increasing and side by side with it, it is natural that the appetite for critical apparatus should also be on the increase Editions based on a critical examination of the Manuscript-material available and furnished with scholarly and critical notes and introduction are expected to quench the appetite, and it is no doubt a welcome feature that people have turned their attention now in that direction The present volume will have, I hope, its second edition more critical and scholarly as the editor expresses it in the preface, and it will be quite justified and reasonable on my part to expect school of critical editors opened by Mr Chokshi and his circle of friends in Ahmedabad doing A great service to the Sacred Literature of the Jainas in the modern critical way. Gujarat College K. V. Abhyankar, AHMEDABAD Professor of Sanskrit & July 1932. Ardha-Māgadhi.

·· Preface. was A word of explanation is necessary for undertaking the present edition of Ratnas'ekbarasuri's Sirisiritālakahā. It is prescribed by the University of Bombay as a text-book in Ardha- Màgadhi for the First Year Arts examination, The whole of the book contains 1342 stanzas in all, but in the presunt volume there are edited only the first 400 stanzas, which form the portion prescribed for the F. Y. A. Examination of 1933. The idea of editing this book entertained by the at the suggestion of my Tevered prof. K. V. Abhyankar, under whom I passed the two most important and golden years of my college career, to whom I owe all my learning and scholarship, and who has always borne towards me fatherly love and affection by giving me invaluable help and instructions from time to time. It was under him that I leørnt the most joyaluable lessons of life. The most important qualities is him that attracted me most were his sincerity, fatherly affection towards his pupils, simplicity of life, ·11 Preface and the capacity to take infinite pains which 18, ab somebody has said, 'the first and the most important quality in & gedius' In him I have found an ideal Professor who has always seen his welfare in the welfare of his students-a very high ideal which only few Professors can achieve. Hence it is that I take this opportunity, in this short preface, of paying my homage to my worthy Guru by bending down my head to him in veneration But the less said the better. Therefore, apart from this digression which can not be helped, I shall come to the subject ploper Although I entertained the idea of editing this book long ago, I was not able to commence the work soon on account of various distractions and difficulties It was however, & few months before, that began the work in right earnest The chief aim with which I undertook the work was to enable the University students to get copies of it, there being very few copies of it (published some years ago by the Agamodaya Samiti Surat ) available in the market Another consideration which goaded me to do the work was the wide spread popularity and importance of the book in the Jaina world, and the unparalleled greatnessr of the subject with which it ·Preface tlar in deals. It discusses the topic of the Narapada by giving us in beautifa), lacid, and simple Präkrit Forse, the life-story of king Sbripāls and his queen Jnyanasundari, which the Jainas always cherish in their hearts, especially in the days of tho Zyambıla Oil Festivals, and which has enabled the Joinas for ago 10-gether to accomplish their spiritual welfare. It is the story of king Sbripāla that has created a very high respect for the Marapada in the minds of the people; and it is the same story that has purged the hearts of many of their seseral irrparities by esborting co practise the Ayamuila penance with great fondness and delight giving up all attachment to sweetness and taste. There was a third consideration siso iz to wake this book oseful to persons interested in the study of Ardda- lāgadhi and the Jains Literature. It is with these codeiderations in viers that the work of citing this rolame her been dertaken. The test has been based mainly upon the printed text of the Āgamodaya Samiti edi tion, which is the most trustworthy being edited by the reverend Jaina Acharya Shree Sagarā- Dandavurishwarji who has earned for himself the title of " Agamoddhāraka' by his editing almost all the Āgames of the Jainas and many ·V Preface other important books which would hardly have been possible without bis great learning and scholarship. On account of want of time at my disposal and various other considerations I have not been able to go through the various Manuscripts which are available at some Bhandājas' and Upās hrayas'. However, I intend to do this at a later date. But in this volume I have given an exhaustive introduction, having collected all available and useful information about the satbor, his works, his date, his Gachchha, his predecessors and his pupils o c I have traced the origin of the story literatore of the Jainas and have explained the purpose etc. of the author in writing it. For the benefit of the students I have given also a brief summary of the portion prescribed from the story, and at the end of the introduction I have instituted comparison between Suivālakahã and Kummāputta so that the students might have & comparative study of the two books. Over and above the introduction I have given a word for yord English translation of the text, and full explapatory, critical, and grammatical notes in English-which is a special feature of this book. One more special feature is the illustration of the Siddhachakra or the Navapada ·Preface wbich is given on P. 8 of the notes. In the boginning thore has also been given a short forevord by Prof. K. V. Abhyankar for which I am groatly indebted to him. Here I must also espress my gratefulness to Sjt. Mohanlal Dalichand Dacai, B.A.L.L.B. Advocate who bas furnished me with some valuable information about tho author, his works, and predecessors etc. dfy thaoks are also due to Divānbabādar K.H. Dhruva who helped me in anderstanding tho metros that are discussed at the end of the introduction, For purposos of translation and notes thero was taken at several places the help of the taraf (i. e, the commentary) published in the Agatodaya Samiti Edition, the name of its author being nut definitely known. In his Uped. gbāta' in the Agsmodaya Somiti Edition, hossover, the reverend Acharya Sāgarānandasiriji says that 'there is a belief that the self is written by Shree Kshmākalyānaba ( 57AY- 454Ufafa TT"). Some help has also been received for certain explanations and notes from some Jaina Sãdhus and friends. My thanks are also due to Messrs. B, G. Parekh, S.A. Kapadia and Sarabhai Nastab who helped me in making fair copies of my original dotes and trans-

·Yi
Proface
lation, in examining proofs, and in procuring
certain books of reference, which rendered mo
an invaluable help in making the book ready
in time
I am also thankful to the Jaina journalist
Chimanlal Nathalal Shah alias Shreekanta who
is the manager of the Vira Sasan& Printing
Press which is under the patronship of the
Virasamaj the well-known Jalna sostitution of
Ahmedabad, doing the work of printing
quickly and efficiently I should also say, before
closing this preface that in spite of all the care
being taken there might have remained some
mistakes for which the readers would, hope,
forgive the editor and correct them sympathe
tically In the end let me say that my labour
will be fully rewarded, if the readers are enabled
to understand, grasp and appreciate the story with
the help of the introduction translation and notes
and are inspired to cherish in their hearts
great love and adoration for the Desire-yielding
Troe-Kalpataru of the Navapada'
V J Chokshi,
July 12 1932

·Introduction 1. The story of Shripāla occupies & very The importanon important and prominent place of the story in the Story Literature of the Jainas. It is looked upon with such great reference and eacresness by them that it has become enshrined in the hearts of all the Jainas-young and old, from very ancient times. Its popularity and greatness can be seen from the zeal and devotion with which they read in the days of the Ayambila Olis--and translate into action the aceful spiritual lessons which they learn from the Räsa of King Shripala or Shripala Charirra, composed by the great Upadhyāras Vinayavijayaji & Yas'ovijayaji and based on our author Ratpasekharasări's Şirisiri çālakaha, the very text that is edited in this rolame. Its greatness can also be seen from the fact that our author puts it is the mouth of the Great Sage Gautamaskāmi, the first Ganadlara of Lord Vabāyira, who rereals it to the well knoten Jaina King Sbreniks rho 125 an ardent adherent of Jainism. This is done, evidently, not only to create an atmosphere of antiquity ·2 Introduction round the story, but to convey home to the readers the supreme greatness and importance of the topic with which it deals, implying that even such a great sage as Gutamaswami himself testified to it by emphasizing it to his devout follower king Sbrenika 2 But what is that great topic which makes The topic of the story also great? It is the Navapada the Navapada the most sacred and significant expression in Jainism, which gives in brief the sun and substance of the whole of the Jalna Religion It connotes the nine most important Padas or Dignities in Jainism Congisting of Panchaparameshthe (the Five High Souls)-viz the Arihanta (or the larthankara or the Jina), the Sıddha, the Acharya the Upadhyaya and the Sadhu-and the Four-fold Rel gron consisting of सम्यग्दर्शन, म्यगज्ञान सम्यक्चारित्र Right Faith, Right Knowledge, Right Character and Penance (All these Nine Dignities are fully explaired in notes on St 1 ) The Panchaparameshth z are regarded as the magis (1o the establishers or founders ), the 1990 (1. e governers) and retais (1 e the propagators) of the various doctrines and principles of Jainism such as the Jiyavichara, the Nine Tattvas, the Karma and तप 1 ·Introduction 3 Thoory and the well-known Spädrāda of tho Jainas etc, which creato in the hearts of tho peoplo B love for the Four-fold Religion mentioned above. The Arihanias are the sets, the Acharyas are thodach and the Sadhus are the प्रचारफs, Cultivating a true and irm Faith (धरा) in tho Vino Dignicies by undorstanding them proporly by studying their gunas or qualities otc, is an indispensable thing to those who want to attain Perfection and reach Liboration. Once a firin Faith is created in them and in thc words and scriptures propounded by bem, tho *jiva 'obtains what is known ! Bodhibija or Samyalta i, e. Enlightenment. It is zaid in the नवतत्यप्रकरण verses 51, 52 "जीपाइनवपयत्ये, जो जाणइ तस्स होइ सम्म । भावेण सद्दहतो, अयाणमागेऽवि सम्म । सन्वाई जिणेसरभासिया वयणाई नानदा हुंति । ए बुद्धी अस्समणे, सम्मतं निच्चलं तस्स ॥" 3. To enable and help the people of this torld Tho three main in obtaining this Samyallra claeree of the 31988' or Bodhibija, thus making it easy for them to traverse the path of spiritual Telfare without any hindrance and resch Liberation Tras one of tha most important things that the Jaina Teachers or Achārgas of old franted to accomplish. For achieving tbis purpose, thes ·Idtroduction thought it necessary to adopt different methods of imparting knowledge to different divas' or souls according to their capacities of grasping and understanding things Hence they divided the souls into three main classes viz Target or those who put complete faith in their preceptors and their preachings and always act according to their advice, (2) algerit or those who put faith in their preceptors and their preachings after giving a full scope to their powers of reflection and reasoning, and (3) araigard or those who come to acquire Faith by reading stories and lives of great persons Wo find even to-day that all the souls of the world fall under one or the other of these tbree main classes 4 As for the Shraddhanusaris, the Acharyas had no angjety, for they always The origin of the have an inborn belief in the story literature of the Jaibas Nino Digoitres etc As for the Tarkapusaris, they (1 e, the Acharyas) have always paid proper attention to them for whom they have composed impor tant Sutras and various other religious books which expound the principles of fundamental truth and discuss the questions which enable the soul to understand the true nature of this ·Jot.pduction 5 worldy life, the greatness of Ahsma Dharma (pon-injury to any of the six kinds of living organisms ) consisting nf renunciation and asceticism, the nature of Karma which binds the soul aod makes it poder in this miserable spordis oxistence, ind the way in which its complete Destruction can be brought about-thus enabl ing the soni to zot itself completely released from the bondage of Karma and reach Final Beatitude Fully under tanding and fo.lowing these principles, the Tarhanusaris are enabled to accomplish their spiritual welfare They are thus the most intelligent and b, st of the 'jivas,' 1€ a firm Faith be cultivated in them, and that is the reason why oven to-day we find that tho Jana Preacher-Sadhus always give a due impo rtance to them 10 the first half «f the r daily sormons in which they propound the principles expounded by the Achāryas of old Their oum ber is, however, greatly limited the Shraddha. nugaris being met with in the world in greater pumber than the Tarbānusaris Bat the number of the Charitanusâris 13 still greater, because the vast majority of humanity are always guided in their actions by hearing and reading stories and lives of great persons whose examples they always follow. Bearing this 8 2 ·6 Introduction m&35 in mind and wishing to do good to the vast majority of humanity at largo, the Jaina Achāryas of old attached greater importance to them and adopted the method of writing stories and lives of great persons which they call charitas, Lathas, or kathānnhas, and akhyanas etc, and to-day also we find that the Jaina Sadhus reserve the latter half of their sermons for telling such stories or kathānalas composed by the Achāryas of old and in expounding them in order to impart religious teaching and knowledge to the common at large who hear the stories with great attention and interest. The voluminous Story Liferature that the Acharyas of old have produced is rich both in 11- terary and didactis qualities, & special feature of which is the high enotions and gentiments with which they are lader and the jofallibility of their appeal to the hearts of the readers and hoarers. 5. As we have 8311 in the beginning Rataas'ekharasfuri's Sirisirivālakabā or The place of 81. nyalakahā 20 All hayana, as it is called by the story litera. Gautamaswami, occupies & very ture of the Jainas important and prominent place in this Story Literature of the Jainas. There are, no doubt, many other ·Introduction equally important Lathas in Jainism such as the Story of Varadatta and Gunamadjar), the Story of Abhayakumara, the Story of Ilachputra, the Story of Karmaputra eta, but this 13 10 à ray'a pet story of the Jainas. It is be cause of the greatness of the topic with which at deals As the poet hinself says, through the mouth of Gautamaswami who says to Ling Shrenika to whom he reveals the story, in Verse 36 12 "तो भणइ मुपी निसुणुसु, नरवर । अक्साणय इम रम्म । सिरिसिद्धचक्षमाहप्पसुदर परमचुनकर ॥ Then the sage cald -ob king 1 lieur this beautiful story which is charming on account of the greatness of the Siddhchahri, and which excites great wonder (in our hearts )" The greatness and importance of the story 15 also due to the literary and didactic qualities which it posse8583 6 The purpose of the author in writing the story is the same Aathor & purpose pounded before viz to convey ID writing the story home to the readers the great ness and importance of the Navapada or the Siddhuchara and 90 18 Or- ·8 Introduction study it in the game light. The author himself reveals his purpose of writing the story in the very first verse of the book where he ways:- "अरिहाहनवपयाई, झाइत्ता हिअयकमलममि । सिरिसिद्धचक्कमाहप्पमुत्तमं किंपि जपेमि ॥" Having contemplated in the lotus-like hoart the Nine Dignities suoh 28 the Arhat. etc., I shull speak a little about the most elevnteil greatness of the Siddhachakra (or The Circle of the Sacred Ones ;.” While reading the story it also appoirs that the author wants to lay a greater stress on Bhava or extremely pure montal condition and Ayambıla Penance. stio» has also been laid on the effect of Karma also. Moreover, by writing this story the author wants to show the superiority of tho Jana Religion over the Suiva and other religions, just as tho Mahābbārata stories show tho superiority of the Brahmadic Religion over other religijns. 7. The greatness of the Vavaparla has been omphasized in striking Tords Tho greatnece of the Vatrpada. by Gautamasıāmi, the narrator of the story himself in versos 16 to 34 which are briefly summarized ·Introduction 9 on pages 30 and 40 of the notes. It is again further emphasized by the Sage Munichande before King Shripāla and bis queen Madanasundari in Sts. 190 to 194, 206 to 225 and 238 to 242. What does he bay ? Ho says that the propitiation of the Siddhachakra formed by the Nine Dignities is the only faultless and sinless remedy for removing all the pains, niseries and diseases of this world. It is the root-cause of all our happiness of this as well as the next world. In short, it is the One Supreme Thing which constitute; the very essence of the whole of the Jaina Religion, As the author says in St. 192:- "एएहिं नवपरहि, रहिअं अप्नं न अस्थि परमत्यं । एएसुच्चिस जिणसासणस्स सबस्स अवयारो ॥" Hence it is due to the power of the propitiation of the Narapada that many a soul were enabled to be emancipated in the past, Bro enabled at present and will be enabled to be so in fatare, and thus obtain the lordship of all the three worlds by their attaining to the position of A Tirthankara or & Siddha. The Navapada is thus a Desiro-giolding Tree which fulfils the desirds of the wiads of those who propitiato it. It is said to be the very ·10 Introduction accom esgence of the Tenth Pûrva called Vidyānuvada and it has the porter, if it is well propitiated, to enable us to accomplish the eight great Siddhıs or supernatural porers such as Animo (or the power of becoming as small as an atoni ), Laghınā (or the power of assuming excessive lightness at will etc ) He who propitiates it with puie meditation accompanied with penance accomplishes large destruction of Karma But there 18 no wonder, enys tho poet, that by the propitiation of the Siddhar chalra all the great Suldhrs otc. Ura plished, because by worshipping it is obtainod even Moksha or Final Beatitude Hence it 23 that the poet says in veree 210 एयं च परमतत परमरहस्सं च परममतं च । परमत्थं परमपयं, पन्नत परमपुरिसेहिं ॥" * This ( 1 the Siddhachalra has been declared by tho Tirthankaras ( lit Supromo Be inge) to be the Greatest Truth (Tatra) the Greatest Secrel, the Greatest Spell the Greatest Thing and the Greatest Paula' But stop and reflect Con each and every Lind of man propitiate the Siddhachakra and achieve all these things ? Yo', says tho poet, Only that man can do so who is possessed of forgiveness, self-control and freedom from passions Ho ·Introduction 11 alone can become the worshipper of the Sıdda chakra, hilo a man who 18 possessed of opposite qualitlas becomes its insultor or Viradhala 88 ke is called Hence he who wants to be a true worshipper of the Siddhachakra, whether a monk or & householder, should make his mund totally free from passions and should observe pure celibacy and character, because ho who worsbips it with an impure wind, though its propitiator, instead of bringing to himself his desired object and happines, undoubtedly brings bim misfortune But if a person propitiates it with a pure mind and if any wicked person thiphs of doing anything wrong to him, that wicked person instead of duog so, brings wrong to himself Hence a person wishing to do good to himself should worship the Siddhnchalra mith a pure and delightful mind, keeping pure celibacy together with practising the penance of Āyambila fasts and observing proper religious rites Jf he will do so with a pure montal condition, he will get all the pros. porities oven of gods and excellont human beings, Even formidable disesses fuch as indigestion, consumption, fover, fistula, gout, will novor come to him and if they have come to him before he propitiated the Sradhachakra tber ·12 Introduction will at once be destroyed. Moreover, by worshipping the Siddhachakra he will saffer no misfortune such as slavery, servitude, having no art, having impaired or defective organs of sense, blindness, a degraded body, & degraded famıly etc In the case of a woman the misfortune of being not liked by her husband, bein: 8 poison maid, a whore, & widow, a barren woman, a woman bearing a dead child eto will never come to her In short such as the greatness of the Navapada or the Siddbachakra that by worshipping it the 'jiyas' are always able to fulfil the desired objects of their minds, and there 18 no doubt about that Again such is the greatness of the Navapada, says the poet further, that by its propitration all the epils such as wicked planets, demons, ghosts and witches etc of those high souls who are possessed of a pura mental condition, disappear at onco Moreover, by the propitiation of the Navzpıda all the dangors from water, fire, serpents, and beasts of prey, the pains from poisout and calamities such as excessive rain, drought etc and diseases such ag pla que etc which brng death to the bipeds and quadrupeds--all these do not remain the world Moreover, oven barren women get ·Intreduction 13 name, date, ot going any external sons, even the children of nindus (1.c. women bearing dead children) become alive and play with joy, the defects of the stomach disappear and all other kinds of misfortuno perish. Thus such is the elevated greatness of the Siddhachakra or Navapada upon which the author has based his whole story. 8. As regards the author, it is a matter of great pleasure that we have The author, his not to take the special trouble to Gachchha, source for information about predecessors and pupils etc his namo or date as is often the case with regard to many Sanskrit pouts like Kālijāsa and others. The author himself has given as definite information about his name and date etc, in Sts. 1340, 1341 where he says: * सिरिवजणगणहरपट्टपरहेमतिलयसूरीणं । सोसेहिं रयणसेहरसूरीहि मा हु संकलिया ॥ तस सहेमर RETT मि। चउदसअट्ठावीसे लिहिया गुरुभत्तिकलिएणं ।। From this internal evidence we come to know that the name of tbe author is Ratna. sekharaşüri and that he fourished in the fourteenth centory A. D., as it is stated that ·14 Introduction he composed Siriyalakaha in Samvat 1428 10 1362 A D Moreover, Ratpas ekhara here states bimself as the pupil of Vajrasena and Hematılaka and as we shall see later on, it 13 clearly stated in the last verse of our author's gurrait trecare that Ratnas ekhara vas tie pupil of Vajrasena and a successor of Hematılaka who was tho Pattadhara successor of Vajrasona Our author bere calls himself the pupil of both Vajrasena and Hematılaka ouly in order to shut his respect for the latte, bat as a matter of fact, he was the pupil of Vajrasona and a successor of Hematılaba [The compound सरिवज्जसेणगणहरपट्टपह हेमतिरयसूरीण Is tolved by the commentator of Sirivalahaba as follows "श्री वज्रसेनगणधराणा-श्रीवजसेनसूरीणा पट्टस्य-प्रभव स्वामिनो ये हेमतिल्कसूरयस्तेपा (शिष्यै श्रीरत्नशेखर alifa ) ", thus making Ratnas ekhniasuri the pupil of Homatılakasır. But from the facts stated above, this appears to be a wrong solutio The correct way of solving the compound 19 -श्री यज्रसेनगणधरश्च (तस्य) पट्टप्रभु-हेमतित्पश्च तेषाम् 1 e तयो (शिष्यै श्री रत्नशेखरसूरिमि )-and this solution is quite in keeping with the cuplanation given above ) L ·Introduction 15 " From this internal evidence we also come to know that he had & pupil named Hemachandra This much is the important information that we get from our text. There are many other external sources also from which we get some more useful and more definite information In his work गुरुगुणपत्रिंशिकावृत्ति, * our author Ratnas'ekharasi rı gives his qui as under.-- श्रीमद् वृहद्गच्छपयोजहसः। समस्तवादीन्द्रशिरोवतंस.। महापराभूत सुरेन्द्रसूरि । जर्जीयाज्जगत्यां गुरुदेवमूरिः ॥ १ ॥ तद्गन्छे स्वच्छमनाः समजनि जयशेयरी गुरु श्रीमान् । तत्पट्टगगनभानु सूरिः श्रीवत्रसेनाह. ॥ २॥ तत्पट्टनायकाः श्रीहेमतिलकसूरयस्तदादेशगत् । धीररनशेपरास्यः, शिप्यो लिखति स्म विवृतिमिमाम् ||३|| Here the मूलपुरुष-देवसूरि 10 वादिदेवसरि 18 mentioned, and the Gachchha 18 tated to be tbe गृहद्गच्छः As for the Brhad Gachchha sone explan.. tion is necessary. It 18 a Salha or branch of the Müla Tupārzachchha and takes its origin from the famous Vadı Davasari who defeated * His works are discussed on P.23. OE the introduction.

·16 Introduction the Digambara disputant by nama Kumudachandra in the royal csuncil of Siddharājs Jayagıpha of Gujarat in Sanvat 1181† Ho was the pupl of Munichandra the 40eth Pattadhara of the Vula Tapagachchha He was born in Sanvat 1143, took Dilsha in 1152, became Acharya in 1174 and died in 1226 He composed a book clled Syādsadaratna karn which gave birth to चतुर्विशतिसूरीशापा * or TEGSTEE which got 18 name from the big number of 24 Acharyas that were institutod by Vadı Dovasuri He also converted 35000 families to Jainism and onlightened King Alha dana of Vagpur From all this, his great glory also, his favorecer came to bo kporn as Brhad Gachchha Thus the author gives his Gachchlia to be qacross which later on camo to be known as Nāgapuriya or Nagor Tapa Gachchha Tho connection between thego tro Gichchhas cap be undorstood from the following yer JOD † Cf Prabhasakacharitrs 21 05 'चन्द्राएशियघऽत्र वैद्यासे पूर्णिमादिने । TIETTI OTTURE RI a vifafanfain' * For their names teo Sjt llohanlal Dalichapd Derai's Gujarati work "Jaida Gurana PoetePart II 1. 737 ·Introduction 17 Padmaprabhasuri, the popil and successor of Vādi Depasiri, with the Permission of his preceptor went to the city of Nagor in Samrat 1177and practised hard and difficult penance there and having preached religion to Alhadana, the Ling of that city, made him a Jalpa and the hing being pleased gare him the name 'Wagapariya Tapā "hrte Padmaprabhacari' Bot though he was given this name by the king, go Nada puriya Tapa Gachchha as such came into exis tence in the time of Vadi Deposurs It as later 10 the time of Parshvachandrasuri in the 16th century that be (1 e. Par-hrachandra 8011) described himself to be the successor the list of the Brhad Gachuhha Pattavalı and his Gachchha was popularly called Payachanda Gachchha while thoso Gachchbavalas give their Gachchha's name to be Nagapuriya (coming, 49 we have seen, from Nagpar-Nagor of Marwad ) Tapā Gachchha This fact is corroborated by the following lines of Chandrabırtısur), who belonged to the same Gachchha of Parshyachandra suri mentional before, which are taken from the quiet of his commentary on Rājas ekbaraaliris Prabrit Chhanda Ko's - "वर्षः चतु सप्ततियुक्तरुद्शतै ११७४ रतीतेरथ विक्रमाात्। यादीन्द्रमुख्यो गुरुदेवरिः सूरीश्चतुर्विशतिमभ्यर्षिचत् ।। 11 :

·18 Introduction WO तेषां च यो दीपकशास्त्रकर्ता पद्मप्रभः सूरिवरो बभूव । यदीय शाखा प्रथिता क्रमेण ख्याता क्षितौ नागपुरी तपेति॥ Thus our author Ratpaşa'kharasûri belonged to the Brhad Gachchha which Gachchha later on came to be known as Nāgori Tapā Gachobha, As regards the Guru-preceptor and other predecassong of Ratnas'ekharasuri have already got some information fron the Tarie 78 of his works Şırısırıpălakahā and TETTEPAT Fitfor already quoted hefore where he describes himself as the papıl of Vajrasenasari and he became a successor of Hematılakasiri who was the Pattadhara-succgor of Vajrasonasürı who became Achārya in Samivat 1354, as be soen from the following genealogy quoted from the book "श्रीमन्नागपुरीय तपागच्छनी पडावली (published by Shree Jaina Yuvaka Mandal Office & Library, Shanala's Pole, Ahmedabad). 40. Munichandrasuri The 40eth Pat:adhara Müla Tapagachchha Patlar alı. 41. Vadi Devasůri The मूलपुरुष or the first Acharya in the Nagapuriya Tapagachchha Pattavali, can of the ·Introduction 19 42. Padmaprabbasûri Author of भुवनदीपक composed in Samyat 1221, 43. Prasannachandrasuri 44. Gagasamudrastiri 45. Jayas'ekharastri Became Ãcbārga. in Samvat 1301, 46. Vajrazedasûri Became Acharya in Sanyat 1354. 47. Eematilakasiri 48. Ratnas'ekharasuri That our author Ratnasekharasuri, the 48th Pattadhara in the Vāgapuriya Tapā- Gachchha Patlārali was the pupil of Vaj'&senskiri, and that he became a successor of Hematilakasri becomes much more defbite from the following passages tiken from his own works संबोहसत्तरि (संबोधसतत्ति), गुणस्थाणकनमारोह and लघुसंग्रसमासस्योपायचि respectively. (1) The last yarha of Braff is :- मंगमणो संयोहसरि जो पढेइ भवजीमो। मिरिजयसेहरटाणं सो लहई नत्यि सदेहो ॥" 'The name जयसेहर (जयशेसर) mentioned bere, refers to tacere also and one to think that he (i, e. JRTCEF) as the author of संयोहसचरि. But one अमरकीर्तिसूरि while commenting on this gathā sags:- ( may be led ·20 Introduction " पक्षे स्वगुरोर्नाम सूचितं श्री जयशेखर इति । अर्था- नागपुरीय तपागच्छाधिराज श्री जयशेखरसूरेः पट्टस्था श्री- रत्नशेखरसरिरिमा संबोधसप्ततिं चकार ॥ यदुक्तम् । श्रीमन्नागपुरीयाद तपोगणकजारुणाः। ज्ञानपीयूपपूर्णांगाः सूरोन्द्रा जयशेखराः ॥ १ ॥ तेषां पत्कजमधुपाः स्रयो रत्नशेखराः। सारं सूत्रात्समुत्य चक्रः सवोधसप्ततिम् ॥ २ ॥ Hence जयशेखर was गुरु but in fact was प्रगुरु (गुरु' गुरु), because in the प्रशस्ति of सिरि- वालकहा, गुणस्थानकक्रमारोहसवृत्ति, गुरुगुणपत्रिंशिका, ( see p. 24 ) the author clearly refers to वन. सेन as his गुरु (2) In गुणस्थानककमारोहसवृत्ति the last verse is.- " इत्युदृतो गुणस्थानरत्नराशिः श्रुतार्णवात् । पूर्वपिसूक्तिनावैव रत्नशेखरसूरिभिः ॥ १३५ ॥ Here रत्नशेखरसूरि's naune is merely given but further particulars are given in his own commentary thereon as under कैरवृतः?-रत्नशेयररिभि-गृहद्गच्छीयश्रीवासे- नसूरिशियः श्री हेमतिलकसूरिपहमतिष्ठिते. श्रीरत्नशेखर- सूरिभिः स्वपरोपकाराय प्रकरणसूपतया प्रकटितइत्यर्थः ।। - Buccessor Here रत्नशेखरसूरि definitely refers to him. self as the pupil of यनसेनसूरि and a of हेमतिलकसूरि who was the Pattadhara-Buocessor of theft. This fact is further ·Introduction 21. . rroborated by the following remark of Shrimad Sāgarānondsûrishvaraji in his secuta to the Agamodaya Samiti Edition:- "वनसेनसूरिपट्टपूर्वाचलप्रभाकराणां श्रीहेमतिलकसूरी- णामनिपदः श्रीमन्तोरत्नशेखरसूरयः" (8) In the मंगलाचरण of लघुक्षेत्रसमासवृत्ति the author says:-- श्री वनसेनगुरखो जीयासुमतिलकगुरयश्च चिन्ता- मणिरिख यत्रामसंस्मृतिदिशति मेऽभिमतम् । इतिकृतदेवगुरुस्मृतिवैर्यबलाइल्पबुद्धिनाऽपि मया । स्वरतक्षेत्रसमासम्य लिख्यते विवरणं किंचित् ।। Here Vajrsena and Hematilala both are referred to and क्षेत्रसमाम 1 his own work and the Paracur thereon is written by hin. In 152 galha of क्षेत्रसमासमूल, viz. 'पोरं जयसेहरपयपाहिलं पणमिऊण सुगुरुं च ।' जयशेखर who was his he is referred to. The last verse of the "सूरीहिरयणसेहरनामएहि,अम्पत्यमेवरइअंणरखित्तविस्खे। संसोहिअंपयरणंसुमणेहिलोए, पानेउ त कुसलरंगमई यसिद्धिम्।। wheroin author gives his Ratnas'ekharı ind in the last verse of the commentary be also gives his name commentator as anderi 'इति कतिचिद् द्वीपोदधिवियारलेशस्य विचरणं सूरिः। श्री रतशेयरात्यः शास्त्रादुद्धृत्य लिखतिस्म ॥ is:- tha haime as the " ३ ·22 Introduction All this discussion leads us to the following fipal conclusion:- Ratnase kharasüri flourished in the 14th century and was the successor of Hematilakasſiri and the pupil of Vajra sepasûri who was the pupil and successor of Jayas’ekharastri of Brhad Gachchha which Gachchha later came to be known as Nāgori Tapă Gachchha, and that he i. e. TARTT had a pupil nomed Homachandra who made a copy of Ratnas'ekhara's original composition of Şırivālakabı 9. Further information about the life of the author can be had from Sit, The life of the Mohanlal Dalichand Desai's author. Guj. ork 'Jaida Gurjars Poots" Part II. P. 759. From that we come to know that Ratnasekharasûri pas born in Sanvat 1372 and took Dikshā (bocamo & Jains monk) in Samvat 1385 at the age of 13. He became an Acharya in Samrat 1400 and the Achārya-Pada was given to him in the city of Bılādā He was also given the titlo of Vithyandhaläranabhomani, He confortod 1000 familios to Jainism. In Sariyat 1407, he enlightened by his presching the Emperor Phiroz. shah Takhalkhs who was on the throne of Dolhi, soon after which he died.

·Introduction 23 7 10. The important information about the works of Rataas'ekharasuri bas been The works of the author. obtained from Sjt. Mohanlal Dalicband Desai's History of Jains Literature' in Guj. Para 648. He has composed several important books as follows:- 1. Siriralalaha ( Shripālacharitra ) in Prakrit in Sapivat 1428 (the first copy pas made by his pupil Hemachandra ). 2 Chhandakos'a (waarna ) in Prakrit Wherin several well-known Prakrit metres have been treated with their characteristics and formations and treatment of ganas and mäträs etc, ( A commentary in Sanskrit on this work has been written by Chandrakirtisűri of Vikram 17th century who was a pupil in the Succession List of the author. (Vide Buhler's Reports 4 No. 75, and Peterson Reports 5, Page 193 ). 3 Gunasthanakakramaroha (गुणस्थानक- Hurda ) with & commentary ( Farer) in Samvat 1447 ( vide Buhler Reports & No. 376, Velankar's Catalogue No. 1783 pablished by Jaipa Atmānanda Sabbă Bbivanagar, Pandit Hiralal Hansraaj Jamoagar, and Deochand Lalbhai Pustakoddhāra Fuod No. 38 of Surat )

·24
Introduction
Turpis are the gradations or Stages leading
to Salvation. They are 14 in number as treated
in the Jain. Karmie Philosophy and they are
dealt with in th & Fork in Sanskrit verses with
Sanskrit commentary thereon.
4 Gurugunasal-trins :)ā ( Taufan )
which treats of 36 gunas of & Te in Prakrit
gathas, on Thich the author has written bis
commentary.
This work is published by
the Ja 1 Ātmanand Sabhã Jo. 37.
6 Sambolasatiani (eft i. e. irge
Hafa ) which ls i collection of 70 galhas or
verges in Prakrit which with the commentary
of Tufancy is published by the Jaipa Ātmanand
Sabha No. 53.
6 Lnghulshetra samasa inth Sropagnanırarann
(लघुक्षेत्रममास-स्योपमविवरणसहित) treats in short
the cosmology according to the Jainas based
on Malaga ri's commontary. ( Pablished by
the Juins Ātwānanda Sabhã of Bhavnagar
Yo 46, the original with Gujarati translation
published in Prabaranaratpăları Part IV by
Buimsi Manek, Burin Building Pythoni
Boubas, vido Velinkar's Cataloguo of Royal
Asiatic Society Bombay's Vías. Nos 1592 &
1593, Buhler's Report ? No. 402

·Introduction 25 7. Siddhachakrayantroddhāra (Faguatate) which is unpublished and is in & Ms. form in the Pustalbhandar of Chuniji, Benares. This, it appears, relates to the ta in respect of the fa dealt with in Sirivālakahā, and one 11. Before closing this topic of the author and his works etc. One more Two Ratna'se important point remains to be kharasuris made clear. Thero have been two Ratnas'ekbarasûris-one our author about whom we have already discussed everything, the 52nd Pattadhara in the Múla Tapa-gachchha Paltārali, who flourished in the 16th century, who was the successor and pupil of Munisundarasūri the 51st Pattadhara in the Müla Tapāgachchha Pattavali, who possessed the title of Balasaraswati, who lived as 32 Acharya from Sariyat 1502 to 1517 and who was also the author of several works such as श्राद्धप्रतिक्रामणवृत्ति (Samvat 1496) थाविधिसवृत्ति (Sarvat 1506) Tariatu (Sauvat 1516 wyra ATTE Otc. It should be remembered that author Ratnas'ekharasüri, who was a pupil of Vajrasenasari of Nagori Tapāgachchha and who flourished in the 14th century, is quite different from this second Ratnasekharasīri who Our ·1 26 Introduction uas a pupil of Munisundarasűri of the Müla Tapagachchha and who Aourished in the 16th century. 12. So far as is known to the editor, nobody has been able to trace the story Our author the of Shripāla to any other origifirst originator of the story nal source and in point of time Ratpasekharasuri's Sirivālakabā is the earliest story about Shripāla If that 18 true, our author can be said to be the first originator of the story. This inforonco is supported by the author's description of the Siddhachakrayantroddhār, by giving which he saved the Sıddhachakrayantra from oblivion. Therefore, most probably Ratnasekharasūri's Sirivalakabă is the first and earliest composition on the life and history of King Shripāla, and it has become the direct or indirect source of 80 many Sanskrit and Gujarati works which are composed oven upto the 19th century. 13. The following are the Sanskrit compositions of the story of Shri. Sanskrit compositions pāla. (1)Satyarāja Gani the pupil of Gunasamudrasûri the pupil of Gudasāgarasûri of Purnima gachchha composed Shripalacharitra in Sanskrit ·Introduction 27 from Prakrit Siripālakabā in Samyat 1514 (Manuscript in Kaira Bhandar). (2) Dharmasundarsuri alias Siddhasűri wrote Cathedrauia in Samyat 1531. This betokons that there was a Shripalanataka. (3) Labdhisāgarasuri of Vrdhhalapāgachohha composed Shripālakathā in Sanskrit in Samvat 1557. (Refer to page 741 of the Jaina Garjara Poets Part II No. 57 fazterre.) (4) Gnādavimalasari of Tapāgachchha composed Shripalacharitra on the basis of Gajarati Shripălarās& composed by the Upādhyāyas Vinayavijayaji & Yas'ovijayaji in Sari. VB 1738. (5) Kshamakalyāna of Kharatargachchha wrote Shrīpālacharitra-vyakhyā in Sapivat 1869 which may be the commentary added to Prakrit Sirivälakahā of Ratnas'ekhara as published by Deyachand Lalbhai Pustakoddh rāa Fund No. 66, (6) Apabhrans'a Composition: Sinhasena alias Raidhu composed Shripālacharitra in Ape bhrans's in Vikrams 16th century, 14. The following are the Gujarati compositions of the story. There are Gujarati & number of them a detailed Compositios ligt whoreo has been gathered from Sjt. Mohanlal Dalichard Desai's 'Jaida Garjara Poets,' Part I & II, f ·28 Introduction Part I, P. 58. (1) Gnādasāgara composed Siddhachakrarāsa-Shripālrāsa in Samvat 1531. Part I. P. 101. (2) Labdbisāgara has composed Sbripälarāsa in Samvat 1557, but it is jacorrect. In fact he has written Sbripālakatbā ia Sanskrit in Saniyat 1557 as already stated. (3) In Samvat 1651 Vādichandra (a Digambara) bas written Shripālākyāpakathā in imitation of the S'wetāmbara hatha. Part II P. 17 (4) Vinayavijayaji & Yaslovijayaji composed Shripälarāsa fin Samvat 1738 PartII P. 73 (5) Goānasāgara 86 (6) Jinaharsa 1740 88 (7) 1742 (shortor) „,128 (8) Mānavijaya 1702 „192 (9) Meruvijya 1722 „251(10) Lakshmivjaya , Maya-,, 1727 nasundari rāsa 255(11) Udayavijaya Shri 1728 pālarāda 3) *' 1726 J 3 » » 3 * Based upon our author's Sirivālakabā. stand for composed, Shripālarās& and in Samvat, respectively. .

·Introduction 29 „294(12) Mānikyasāgars , 1732 1) or his pupil Gpāna-āgars „359 (13) Harakha Shri 1740 chanda Sādba pālacharitra ,,567(14) Jinavijaya Shri- ,, 1791 palacbaritrarāsa Over and above this there are three more Gajarati compositions in Vikram 19th centary. (15) Lalchandra of Kharata, agachchha composed Shriņālarāsa in Samvat 1837 at Ajimganja. Rupanuni of Lonlāgachchha composed Shripalachopai in Samvat 1856 at Ajimganja. (17) Udayasoma of Laghuta pagachchha composed Shripälarāsa ju Samyat 1898. 15. The brief ovtlines of the story of King Sbripāla, as given by our anthor Rainas'eklarasûri, are as follows. In the country damed Magadha where origivated tho Tirths of Lord Mabāvira, there was a city named Rajagrha where ruled the wellkuown Jaina King Shrenika. He had a chief queen named Nanda who had an excellent son named Abhayakumārs. He had also a second wife named Chillană bo had the oldest son damed Asogachachanda (i. e. Kūdika) and The story ·30 Introduction other two sons named Halla and Vihalla He had many other queens such as Dharni eto and many other clever sons Once upon a time Lord Mabapira, who was moving upon the surface of the earth on on bis religious journeys, arrived at a city, situated in the vicinity of Rajagrha For the spiritual benefit of the people of Rajagrha he sent the sage Gautama bis first Ganadhara, to that city (Le to Rajagrha ) Having heard of Gautama's arrival, all the people of Rajagtha, including the king, forthwith came to the garden with all their grandeur, und having bowed down to him they took their proper seats Then the Reverend Sage Gautama, in yoice as profound as the sea preached to them tbe nature of true religion and the greatness of the meditation on the Siddhachakra formed by the Nine Digpities or Nayapada worshippiog which, he said, a man obtains real happiness like King Shripala After this brief introduction, the poet comes to his story proper King Shrenika asks Gautamsyamı as to who was this King Shripala and how did he obtain real happiness, by & ·Introdaction 31 adoring the Siddhachakra; and Gautamsyni, therefore, narrates to him the story of King Shripala in the following manner. In the famous country of Mālvà there was an excellent city named Ujjaini There ruled King Prajāpāla. He had two very beattiful clever queens named Sohaggasundari and Ruppasundari respectipely. Sohaggasundari was born in the family of the worshippers of S'iva and hence she was & heretic. Ruppasundari, on the other hand, yas the daughter of & Sbrāyaka and hence she was & believer (in the Jaina Faith). They were of the same age and possessed of the same grace and beauty; and eventhough they Co-ives, they were generally attached to one another. Bat once when they were thinking over the nature of religion existing in their individual minds, there was a great disagreement between them even as great as the differopce between Dectar and poison. In the meanwhile, both of them, enjoying with the best of kings various kinds of amorous sports, became pregnant in a sport time and at the propor time daughters were bom to both of them and they were given the names Sarasuodari and Mayanasundari respecti- Tely. Thon when it was time for their study were ·32 Introduction a they were entrusted by the king to the two preceptors Sivabhuti and Subuddhi who were proficieat in the S'aira and the Jaina doctrines respectively. Surasundari learnt various sciences and arts. But 'as is the preceptor, 60 is the pupil'. Hence as her preceptor was heretic she also turned out to be 80 and became puffed up with pride. Mayanasundari also learnt all the arts and sciences, and sho was 80 trained by her preceptor who was proficient in the Jaian Doctrine, that she also became well-versed in it and came to acquire the virtues of pure discrimination, docorum etc. blessed with the gift of religion. As her tescher was possessed of intellect, tranquility, and self-restraint, she also came to acquire those virtues. Gradually both, Surasundari and Mayanagundari attained to youth. Surasundarî was, then, asked by her father to choose her own husband and selected Aridamana the son of Damitarî, the King of Ujjaini, Mayanasundari was also asked to choose her own husband. But she who had acquired pure discrimination by her study of the essence of the thoughts and the words of the Jina, and who was ·Introduction 33 * Oh 7 possessed of the yirtue of modesty did not speak, and, therefore, being asked again by the king she, having smiled a little, said father | 18 it proper that you, who are endoned with discrimination, ask me this question (It 19 not proper,) because noble born girls do not sav such things as ' let this be my husband' But to them, he who is given to them by their parents, is 10deed I welcotne Still, borover, here in the question of giving a husband or wife, oven parents are merely an instrumental or apparent cause and not an efficient one, because generally the union between souls as busband and wife is already decided by our actions of previous births Whatever I arma, good or bad, is accumulated by a jiva at a particular time, that karna of his comes into effect at another particular time as if tied down with a string That daughter who is possessed of many werita, oponthough given in a lovy faxrily, becomes happy, and that daughter who 18 devoid of merits, oven though given in a noble family, becomes miserable' The king was greatly dis pleased at this and told that it was due to his tavour that sho was enjoying beantıful dress and ornaments etc and bow was it that she dared to say like that Mayan, retorted tlat ·34 Introdnotion she was born in his house on account of the merit of good deeds practised by her ia her previous birth and hence it was that she was experiencing all those pleasures From that day the king became her greatest enemy be cause she believed that anything, good or bad, was done to her by her karma and did not believe that anything was done by the kingher father who, he thought, was thus belittled by her She was, therefore, married to a prince of the lepers, and Mayank with a delightful mind, while going with Umbara, that prince of the lopers, was not at all dejected at heart. But as good luck would have it, this Umbara was none else, but prince Shripala, the son of king Sinhartha and his wife Kamalaprabha who, after the death of her husband deserted bis kingdom with her two years' child Shripāla, on account of the fear of Ajiyagena her husband's brother, who later on usurped his brother's kingdom, and in the favourable company of a multitude of lepers, went to Ujjain, and passed her days there bringing her son up to youth by means of the wealth obtaiged by selling her ornaments But unfortunately her son was at this time attacked with the disease of leprosy, and therefore she having entrusted her son to ·Introduction 35 some neighbour went to the city of Kosambi for getting the medicine of the disease of her son from a physician there who, as somebody told her, was Fell-yorsed in curing all the eighteen varieties of the disease of leprosy, and haying learnt there that he had gone on a pilgrimage, she waited for him there in Kosambi for a few days. In the meanwhile she came to know from a Jains ascetic there (who was possessed of avadhi' knowledge ) that her son Tas taken by that multitude of the lepers and was made their king. And that not be had become the husband of Mayanasundæri, the daughter of the king of Malaya. He also forther told ber that bis disease was also dow completely cured on account of the power of propitiation of the Vayapada the greatness of which they came to know from & Jaida Hani named Munichands, who kner very well Vaganā who was greatly devoted to the feet of the Jins and who told him all her account. The Bage also, in order to remove the pain of Jayană and to cure the disease of her husband, showed them the Andradyo-the faultless (ie sinless) remedy of propitiating the Siddhachakra. They carried out the words of the sage, and to the wonder of all Shripāla regaited' his original

·36
Introduction
beauty and form. Rupasundari, hor brother
Puntapāla, Kamalaprabhā, king Prajāplāa and
all came to know this and there was & great
praise about Mayanā that she was a great
Satee. Prajāpāla, Mayanā's father, repented for
the mistake that he had committed and took
his daughter Manyanasundari and his son-in-law
Shripāla to his palace with great celebrations,
honoured thom by giving them much wealth etor
and Shripala with his wife and motheç
Kamalaprabhā, stayed there in his kingdom
enjoying all kinds of pleasures and happiness,
Now in the meanwhile it so happened
that on a certain day, while the prince Shri.
pāla with his retique was moving in the city of
Ujjaivi like a prince of gods, a certain villager
asked & citizen who that prince was and the
latter replied that he was the 800-in-law of the
king (Prajāpāla). Hearing this prince Shripāla
was greatly dejected at heart because he did
not like that he should be known by the.
name of his father-in-law because it is said in
the Nitisastra that those persons are the best
who become famous by their own merits; those
who become famous by the name of their
father are of the middle type; those who become
famous by the name of their mother are lov.

·Introduction 37 88me 1 and those who become famous by the name of their father-in-law are the lowest of all. He, therefore, returned home with a pale faco, bis mother asked him the reason of his dejection, bjp explained the to ber and having persuaded his wife aod his mother he decided to go to foreign countries in order to earn sealth and strength for regaining the kiogdom of his Father Sinharaha. He started at an auspicious moment, vaidered at various places and after some time came to a forest where underneath a beautiful Champaka tree he saw & certain Sadhakr and helped him in accomplishing the Vidya given to him by his preceptor. In return that Sadhaka gave him two medicinal herbs, Jalatarini, and Paras'athhanitärini-one which enabled a man to go safely through water, and one which enabled le man to erade the Yeapons of the enemy respectively. Then tho Sudhala took him to the declivity of a mountain where he helped certain mineralogists in {ccomplishing the gold-producing, liquid. They thanked him much and offered him gold, and though he was indifferent to the taking of it, they tied some of it to the skirt of his garment. Then the prince moving through various places radually came to the city of Broach irbera ·38 Introduction . aushe bought clothes, ornaments and weapons etc. by selling that gold. Now in the city of Kosambi there lived a very rich merchant named Dhavala who had come to the city of Broach accompanied by merchants and even though he made & very big profit there he was intent upon going to a distant shore on account of the covetousness of wealth, and therefore, for that purpose he made ready 400 ships. Then in an picious moment Dhavale embarked on those ships but they did dot move in spite of the sailors' trying to do so. Then Dhayala got down, went into the city and asked a sikottari (a female evil spirit) the reason of the ships': not moving and he was told that they were stopped by a god and would move only if possessed of thirty two auspicious marks on the body were given in oblation to that god. Dhavala having satisfied the king of Broach with presents etc. took permission from him for catching hold of such a man. The king allowed him to do so on a condition that such a man must be a foreigner and most be helpless (i, e, without & guardian etc). Obtaining this pormisson from the king Dhavala ordered . his men to find out such a man, who after a a man ·Introduction 39 . were gTest search succeeded in finding out Shripala to be exactly such a man as they required Dhovala again obtained the permission of the king and sent his soldiers to captare him. They tried to do so bat on heating the roaring noise prdaced by the prince, they ran away. The army sent by the king, being impelled by Dhavala, was also defeated by the prince in 10 time. Here ends the portion edited in this yolame ,16. The form and style of the story are like those of epic poetry and remind Form, style and os of Mabābhārata and such author of Sirivz lakabă compaother stories. Its diction is si. red with tho-e mplo, lucid and easy to grasp, of Kummaputta. and adds to the beauty of the story. The author has troven his story in such a beautiful and charming manner that the interest of the reader is sustained throughoat from beginning upto the end, The language that he has ased in composing most of his verses is simple and reminds us of the verses of Anantahansa's Kummāputta. However, the excelent literary and didactic qualities which Ratnas'eshara's Sirivāla tabā possesses are not to be met with in Kummā. patte. Though the yerses are simple and easy ·& 40 Introduction is both, yet the riebness of imagination, thought and espression which are found in Sirivālakahā are rarely to be seen in Kummāpatta. Again Sirivālak ahā 'is rich both in quality and quantity, whereas it is not so in the case of Kummāputta which lacks, more or less, in both. Moreover, the author of Kummāputta does pot appear to be so great a scholar and voluminous writer as the author of Sirivālakahā. In originality also Ratnas'ekhara far more surpasses Anantahansa, for so far as it is known upto now Sirivālakahá appears to be the origibal composition of Ratnas'ekhara, whereas Anantahanea has borrowed his story from S'tibbavardhana's version of Kummāputta which is commentary in Sanskrit on the original source Rsmandala of Dharmaghosa (St. 125 ). A comparison of other works composed by both also leads us to the same conclusion that the agthor of Sirivālakahā is far more original, voluminous and scholarly than the author of Kummäputta, 17. The scholarship and learning of Ratnas’e- The literary and kharasûrí are also seen from the special features various literary and special feaof Sirivalakha which are tures that are found in Sirivālskabā itself. They are as Kuumāputta follows. a absent 22 ·Introduction 41. (ty Id it the author has made 8 péry bappy and soccessful use of various Alanlāras or figures of speech stch as व्यतिरेक (St. 32 ), उत्प्रेक्षा ( Sts. 38 to 46 ), अतिशयोक्ति (Sts. 42, 43 ), श्लेप (Sts 38, 44, 178), अर्थान्तरन्यास (St. 77), रूपक (St_103 ), व्याजस्तुति (Sts. 111, 116 ) etc * In Kummāputta we bardly meet with stich Alanhäras and such a happy and successful tuse of thern । (2) The author has also made a happy use of a number of Des I words which occur here and there in the text In Kummāpatta also we do meet 17th come Desa words but not in such a great number, (3) Another featuro of Sirivalakshā 15 the use of various technical terms such as चवुद्धि, पचविह अभिगमण, पंचविहं पमाय, अट्ठारसदोस, पनरसमेंये सिद्ध, सिद्धानंतचउ, कम्मभूमि, दुवालसंगधरं, तचोकम्म, कुंटलविटलाई, एगासत्ता, दुविहोनओ, फालत्तयं, गइचउकं, पचेव अस्थिकाया, दबछ, अद्वैव कम्माई, नव- तत्ताई, दसविहो धम्मो, मूलुचरपयडीओ, फम्मठि, कम्म- विरागं, बंध, उदय, उदीरणा, सत्ता, अमहासिद्धि, ईईयो, अट्ठारसजाई कुट्ठस्स, ससिचारपाण, etc. which show * All these Alankotas are fully explamed 10 the notes on Sts wherein they occur.

·42 Introduction the great learning and scholarship of the author, and his mastery over the Jsina Philosophy. * (4) A fourth feature is the introduction of the sermons through the mouth of Gautamswami, Manichanda and other sages which feature is found in Kummāputta also with equal success and effect. (5) The fifth feature is the use of difficult stanzas at random in the toxt, which contain the descriptions of countries and cities, the des. cription of the marriage ceremony of Surasundari, the prayer-song" to Lord Rşbha by Mayanasundari, etc. In Kummāputta vo get one or two such descriptions but they are not 80 remarkable. (6) The sixth more important and highly creditablo feataro is the description of the Recitation Rite of the Siddhachakrayantra (Sts, 196 to 206), which, as the author Boys, has been extracted from the Tenth Pürra called Vidyanurada, and thus saved from oblivion. * These various terms require fairly long explanations and they are given in the potes on the Sts. wherein they occur. For further details on the Siddhachakrayantrs aad its Recitation Rite refer to the notes on Sts. 196 to 206.

·Introdaction 43 (7) The seventh feature is the Apabhrens's verses (Sts. 73, 76, etc.) which contain the sola. tion of the riddle which the two princesses Sarasundari and Mayanasundari were asked by their father King Prajāpals to solve, and so 01. In Kummāpatta also two such Apabhrans'& verses are used which give the description of the birth festival of Kammāpatta. But in this respect also, the verses ased in the former appear to be of & superior qoality than those used in the latter from a literary point of view because in the former the dialect is the pure Apabhransa dialect whereas in the latter though the stanzas appear to be written in Apabbhrans's they resemble old Gujarati, 29 Diwanbahādara. K.'H. Dhruve also holds, (8) The eighth feature is the frequent 'use of grammatical formas like forente fazat which is explained' in notes on St. 20 and the mastery of the anthor over various grammatical pecuharities. (9) The ninth feature is the use of certain pure Sanskrit words and phrases, which we term Sanskritism. Throughout the whole text it appears that the writer of this Prakrit book ·Iatroduction has also got a mastery over Sanskrit and is well acquainted with the relation betireon Sanskrit and Prakrit Dialects, (10) The tenth feature is the use of various Temaets or good sayings which are collected and given at the end of this edition, (11) The eleventh and the last feature is the motre that is used in the text. The general metre running through the whole text is the Bime as that which is used in Kuñmāputta also viz, the truf metre which consists of 30 and 27, Mātrās or syllabic instants in the first tivo and the last two Padas respectively, there being 4 Padas in all. ( For a further detailed explanation on आर्या metre refer to वृत्तरत्नाकर). In addition to this Ratnas'ekhara has made use of some other metres also e. g. the urgens metre which is used in the description of the marriage ceremony of Surasundari. It consists of 4 Padas each Pada containing 16 syllabic instants, the last letter of each, which is a determinant, being always necessarily long, and there being stress (***) on the 1st, 5th, 9th and 13th syllabic instants. In Guj. this yra mêtre métreris more popularly, known as "149.' Besides, there is also used in the prayor-song, to hord Rsable by mayendudan the train metre w ·Introduction 45 Lord Rsabha by Mayanasundari the पन्झडिआ, hetra which is often met with in Prakrit Láterature. It consists of 4 Padas, each Pada containing 16 syllabic instants, there bging stress the 3rd, 6th, 11th and VAth syllabic instants. These very good singable metres and can be appreciated by those who know the science of music. on TO 18. From all this our discussion it appears that in literary qualities Kummā Superiority of Sirivālakala putta is quite meagre and inferior ter Kammāpatta when compared to Sirivālakshā. In didactic qualities, also, Sirivälakaba surpasses Kummāpatta because the appeal made by the former is far more greater Jhan that made by the latter. No doubt, Kammāpatta has succeeded in laying stress on Bhava or the extremely pure mental condition which is also emphasized in Sirivalakahā. But the latter, Bhava is not the main thing that the author wants to emphasize, but it is be greatness and importance of the Navapada emphasizing which he has achieved a far reater success than Anantahansa has dong emphasizing Bhava, Thus in conclusion can say that Ratnas’okhara's Sirivālakahā

·46
Introduction
far surpasses Anantahansa's Kummāpatta both
in literary and didactic qualities, and this is
but quite natural because the author of the
former far surpasses the author of the latter
19. Here ends the introduction and the edition
is now ready to be put in the
A good wish
hands of the public. But before
doing so, the editor would like to wish, after
Ratnas'ekharasûri, that as long as the sea and
the mountain Meru are upon this world and
as long as the sun and the moon shine in heaven
let this story as well as its readers prosper.
NAGAJIBĦUDER'S POLE
MANDTI': POLE,
AHMEDABAD,
V. J, Chokshi, B.A. (Hons.)
Sometime Dakahınā Fellows
Gujarat College, AHMEDABADI

·सिरिसिरिखालकहा।
परममाओ
गाहा १००

·॥उँ अईम् नमः ॥
॥ सिरिसिरिखालकहा ॥
अरिहाइनवपयाई, झाइत्ता हिअयकमलमज्नंमि ।
सिरिसिद्धचक्माहप्पमुत्तमं किंपि पेमि ॥१॥
अत्यित्य जंबुदीवे, दाहिणभरहद्धमज्झिमे खंडे ।
बहुषणपनसमिद्धो, मगहादेसो जयपसिद्धो ॥ २ ॥
जत्थुप्पन सिरिवीरनाइतित्यं जयंमि वित्थरियं ।
तं देसं सविसेस, तित्यं भासंति गीयत्या ।। ३ ।।
तत्य य मगदादेसे, रायगिह नाम पुरवरं अत्यि ।
वेभारविउलगिरिवरसमलैंफियपरिसरपएस ॥४॥
सत्य य सेणियराओ, रज पाछेद विजयविक्खाओ।
चीरनिणचलणभत्तो, विहिअजियतित्ययरगुत्तो ॥५॥
जस्सत्यि पढमपत्ती, नंदा नामेण जोइ वरपुत्तो ।
अभयकुमारो बहुगुणसारो चज्युद्धिर्भारो ॥६॥
चेडयनरिंदधूया, घीया जस्सत्यि चिखणा देवी ।
जीए असोगचंदो पुत्तो हल्लो विहल्लो अ॥ ७ ॥
अनार अणेगाओ धारणीपमुहाउ जस्स देवीओ।
मेहाहणो अणेगे, पुत्ता पियमाइपयभत्ता ॥ ८॥
सो सेणियनरनाहो, अभयकुमारेण विहियवाहो ।
तिहुयणपयडपयावो, पालइ रज्जच धम्मं च ॥९॥

·॥ अहम् नमः॥
॥ सिरिसिरिवालकहा ॥
अरिहाइनवपयाई, झाइत्ता हिअयफमलम_मि ।
सिरिसिद्धचक्माइप्पमुत्तमं किंपि जैपेमि ॥ १ ॥
अत्पित्य जंयुदीवे, दादिणभरहद्धमझिमे खंढे ।
पहुयणधनसमिद्धो, मगहादेसो जयपसिद्धौ ॥२॥
जत्युप्पन्नं सिरिवीरनाइतित्यं जयंमि वियरियं ।
तं देमं सविसेस, तित्थं भासंति गीयत्या ॥ ३ ॥
वत्य य मगदादेसे, रायगिह नाम पुरवरं अत्यि ।
वेभारविउलगिरिवरसमलंफियपरिसरपएसं ॥४॥
तत्य य सेणियराओ, रज पालेइ तिजयविक्खाओ।
चीरनिणचलणभत्तो, विहिअनियतित्ययरगुत्तो ॥५॥
जस्सत्यि पढमपची, नंदा नामेण जीइ बरपुत्तो ।
अमयकुमारो बहुगुणसारो चज्युद्धिभंडारो ॥६॥
चेडयनरिंदधृया, बीया जस्तत्यि चिल्लणा देवी
जीए असोगचंदो पुत्तो हल्लो विल्लो अ॥७॥
अन्नाउ अणेगाओ धारणीपमुहाउ जस्स देवीथो ।
मेदाइणो अणेगे, पुत्ता पियमाइपयभत्ता ॥ ८॥
सो सेणियनरनाहो, अभयकुमारेण विहियउच्छाहो।
तिहुयणपयउपयायो, पालइ रज्ज-च धम्म च ॥९॥

·सिरिसिरिवालकहा (३)
भावोवि मणोविसओ, मणं च अइदुजयं निराला ।
तो तस्स नियमणत्य, कहियं सालंवणं झाणं ॥ २१ ॥
आळवणाणि जइविदु, बहुप्पयाराणि संति सत्येनु ।
तहविहु नवपयझाण, सुपदाण विति जगगुरुणो ॥२२॥
अरिहंसिद्धायरिया, उज्झाया साहुगो अ सम्मत्तं ।
नाणं चरणं च तवो, इय पयनवगं मुणेयव्यं ॥ २३ ।।
तत्थरिहतेद्वारसदोपविमुक्के विसुद्धनाणमए ।
पपदियतत्ते नयपुरराए शायद निच्चपि ॥ २४ ॥
पनरसभेयपसिद्धे, सिद्धे घगरुम्मयंधणविमुक्के ।
सिद्धाणतचउके, झायह तम्मयमणा सययं ॥ २२ ॥
पंचायारपक्ति, विसुद्धसिद्धतदेसणुज्जुत्ते ।
परउवयारिकपरे, निच्चं झाएह परिवरे ॥ २६ ॥
गणतिसीम निउरो, मुत्तत्वज्झावणमि उजुत्ते ।
सज्झाए लीणमणे, सम्मं झाएह उज्ज्ञाए ॥ २७ ॥
सञ्चामु कम्मभूमि, विहरते गुणगणेहि संजुत्ते।
गुत्त मुत्ते झायह, मुणिराए निढियकसाए ॥ २८ ॥
सबन्नुपणीयागमपपडियनत्तत्यसदहणरुवं ।
दसणरयणपईचं, निच्च धारेह मणभवणे ॥ २९ ।।
जीवानीवाइपयत्यसत्यतत्तापयोहरूपं च ।
नागं सवागागं, मूलं सिरखेह विणएणं ॥३०॥
असुरकिरियाण चाओ, मुद्दाम किरियामु जो य अपमाओ
चारित्तं उनमगुणजुत्तं पालह निरुतं ॥ ३१ ॥

·सिरिरयणसेहरसूरिहि-संकलिया
एयंमि पुणो समए, सुरमहिओ बद्धमाणतित्यपरो।'
विहरतो संपचो, रायगिहासन्ननयरंमि ॥१०॥
पेसेइ पढमसीसं. जिट्ट गणहारिणं गुणगरिष्टुं।
सिरिगोयमं मुणिदं, रायगिहलोयलाभत्यं ॥ ११ ॥
सो लद्धजिगाएसो, संपत्तो रायगिहपुरोजाणे ।
कइवयमुगिपरियरिओ, गोयमसामी समोसरिभो ॥१२॥
तस्सागपणं सोड, सयलो नरनाहपमुहपुरलोओ।
नियनियरिद्धिसमेओ, समामओ झत्ति उजाणे ॥१३॥
पंचविहं अभिगमणं, काउं तिपयाहिणाउ दाऊगं ।
पणमिय गोयमचलणे, उवविट्ठो उचिपभूमीए ॥१४॥
भयुवंपि सजलजलहर-नांभीरसरेण कहिउमादत्तो।
धम्मसरूवं सम्भ, परोक्यारिकतलिच्छो ॥ १५ ॥
भो भो यहाणुभागा ! दुलह लहिऊण माणुसं जंमं ।
खित्तकुलाइपहाण, गुरुसामग्गिं च पुण्गवसा. ॥ १६ ॥
पंचविइपि पपायं, गुरुयावायं विवजिउ यति ।
सद्धम्माम्मविसए, समुज्जमो होइ कायव्यो ॥१७॥युग्मम
सो धम्मो चउभेओ, उबइटो सक्लनिणवरिंदेहि ।
दाणं सीलं च यो, भावोऽवि अ तस्सिमे भेया ॥१८
तत्यवि भावेण विणा, दार्ण नहु सिद्धिसाहणं होई ।
सोलपि भाववियल, विहीं चिय होइ लोगमि ॥१९॥
भावं विणा तवोविए, भवोह विस्थारकारण चेत्र ।
तम्भ नियभावुचिय, सुविसुद्धो होइ कायचो ॥२०॥

·सिरिसिरिवालकहा भावोवि मणोविसओ, मणं च अइदुनयं निरालंय । तो तस्स नियपणत्य, कहियं सालंवर्ण झाणं ॥२१॥ आळंबणाणि जइविहु, बहुप्पयाराणि संति सत्येमु । तहविहु नवपक्झाणं, मुपहाणं विति जगगुरुणो ॥२२॥ अरिहंसिद्धायरिया, उन्झाया साडगो अ सम्मत्तं । नाणं चरणं च तवो, इय पयनवगं मुणेयव्वं ।। २३ ॥ तत्यऽरिहंतेऽटारसदोपविमुके विमुदनाणमए । पयडियतत्ते नयहरराए झाएद निच्चपि ।। २४ ॥ पनरसभेयपसिद्धे, सिद्धे घगफम्मबंधगविमुके। सिद्धागंतपउके, झायह तम्मयमणा सययं ॥ २५ ॥ पंचायारपक्तेि, विमुदसिद्धतदेसणुजुत्ते । परउवयारिकपरे, निच्चं आएह मूरिवरे ।। २६ ॥ गणतिची निउत्ते, मुत्तत्यज्झावर्णमि उज्जुचे सज्झाए लीणमणे, सम्मं झाएह उज्ज्ञाए ॥ २७ ॥ सव्वान्न कम्मभूमि, विहरते गुणगणेहि सजुत्ते । गुत्ते मुत्ते झायह, मुणिराए निहियरुसाए ॥ २८ ॥ सबन्नुपणीयागमपरडियनत्तत्यसदद्दणरुवं । दसणरयणपईवं, निच्च धारेह मणभत्रणे ॥ २९॥ जीवामीवाइपयस्थसत्यतत्तावरोदरूपं च । नाणं सचगुगागं, मूलं सिरखेह विगएणं ॥ ३० ॥ अमुदकिरियाणचाओ, मुझम फिरियामु जो य अपमाओं संचारित्तं उनमगुणजुत्तं पालह निरुतं ॥३१॥ . , , ·-- सिरिरयणसेहरसूरिहि-संकलिया घणकम्मतमोभरहरणभाणुभूयं दुवालसंगधरं। नवरमकसायता, चरेह सम्म बोरुम्मं ॥३२॥ एयाई नवपयाई, जिणवरधम्ममि सारभूयाई । कल्लाणकारणाई, विहिणा आराहियच्चाई ॥३३ ॥ अन्नं च-एएहिं नवपएहि, सिद्ध सिरिसिद्धचक्माउत्तो। आराईतो संतो, सिरिसिरिपालुव्य लहइ मुहं ॥ ३४॥ तो पुच्छइ मगहेसो, को एसो मुणिवरिंद ! सिरिपालो ? कह तेण सिद्धचकं, आराहिय पाविय सुक्खं ? ।। ३५॥ तो भणइ मुणी निसुणसु, नरवर ! अक्खाणयं इमं रम्म । सिरिसिद्धचकमाहप्पसुंदरं परमचुज्जकरं ॥३६॥ वथाहि-इत्थेव भरह खिचे, दाहिणखेडमि अत्यि सुपसिद्धो' सबढिकयपवेसो, मालबनामेण वरदेसो ॥ ३७॥ सो य केरिसो:- पिए पए जत्य सुगुचिगुत्ता, जोगप्पवेसा इव संनिवेसा । पए पए जत्थ अगंजणीया, कुडुंवमेला इव तुगसेला ॥३८ पए पए जत्थ रसाउलाओ, पर्णगणाओव्य तरंगिणीओ। पए पए जत्थ सुईकराओ, गुणावलीओव्व वणावलीओ॥३९ पए पए जत्थ सवाणियाणि, महापुराणीव महासराणी । पए पएजस्थ सगोरसागि, सुहीमुहाणीव सुगोउलाणि ॥४० तत्यय मालवदेसे, अयपवेसे दुकालडमरेहि । अस्थि पुरी पोराणा, उजेणी नाम सुपहाणा ॥४१॥ . U , ·सिरिसिरिवालकहा साय केरिसा ?:- अणेगसो जत्य पयावईओ, नरुत्तमाणं च न जत्य संखा । महेसरा जत्य गिहे गिहेस, सचीवराजत्य समग्गलोया ॥ घेर धेर जत्य मंति गोरी-गाणा सिरिओं अपए पए । वणवणे यावि अणेगरंभा,रई अपोईविय ठाणठाणे ॥४३ तीसे पुरीई सुरवरपुरॊई अहियाइ वाणगं काउं । जइ निउगवुद्धिकलिओ, सकगुरु चेंच सकें ॥४४॥ तत्यत्यि पुढविपालों, पयपालो नामओ अ गुणो अ। जस्स पयादो सोमो, भीमो विय सिछुट्टनणे ॥ ४५ ॥ तस्सबरोहें बहुदेह सोहअवहरियगोंरिगव्वेवि । अच्चंत मणहरणे, निउणाओ दुनि देवीओ ॥ ४६॥ सोहग्गलहहदेहा, एगा सोहगमुन्दरीनामा । वीया अ रूपमुंदरी, नामा स्वेण रइतुल्ला ॥ ४७ ।। पढमा माहेसरकुलसंभूया तेण मिच्छदिष्ठिति । बीया सागवघूया तेग सा सम्मदिदिति ॥ ४८ ॥ तो सरिसक्याओ, समसोहगाउ सरिसरुवाओ । सावत्तेवि हु पायं, पहप्पर पोतिफलियामा ॥ ४९ ॥ नवरं ताण मणहियधम्मसरुवं वियारयंताणं । दूरेण विसंवाओ, विसपीऊसेहि सारिच्छो ।। ५०॥ तो अरमंतीओ, नवनवलीलादि नरवरेण समं ।। थोवंतरंमि समए, दोवि सगम्भाउ जायाओं ॥ ११ ॥ " , ·" सिरिरयणसेहरसूरिहि-संकलिया समयंमि पपाओ, जायाओ कनगाउ दोहिपि । नरनाहोवि सहरिसो, बद्धावणयं करावेई ।। ५२ ॥ सोहगसुंदरी नंदणाइ सुरसुंदरिचि वरनाम । बीयाइ मयणसुंदरि, नामं च ठवेइ नरनाहो ॥ ५३ ॥ समये समप्पियाओ, तओ सिवधम्मजिगमयविऊगं । अज्झावयाण रखा, सिवभूतिमुवुद्धिनामाणं ॥ ५४ ।। पुरसुंदरी अ सिक्खइ, लिहियं गणियं च लक्खगं छंद। कव्वमलंकारजुयं, वकं च पुराणसमिईओ ॥ ५५ ॥ सिरखेड़ भरहसत्य, गीय नटुं च जोइसतिगिन्छ । विज्ज मंतं तंतं, हरमेहलचित्तकम्माई ॥ ५६ ॥ अन्नाईपि कुंडलविटलाई करलायवाइकम्माई। सत्थाई सिक्खियाई, तीइ चमुक्कारजणयाई ॥१७॥ सा कावि कला तं किंपि, कोसलं तं च नत्यि विन्नाणं। ज सिक्खियं न तोए, पन्नाअभियोगजोगेणं ।। ५८ ॥ सविसेसं गीयाइस, निउणा वीणाविणोयलीणा सा। सुरसुंदरी वियड्डा, माया पत्ता य तारुनं ।। ५९ ॥ जारिसओ होइ गुरू, तारिसओ होइ सोसगुगलोगो । इत्तच्चिय सा मिच्छ-दिद्वि उकिदप्पा अ ॥ ६ ॥ वइ मयणमुंदरीवि हु, एपा उ कलाओ लोलमिचेम। सिक्खेइ विमलपन्ना, धन्ना विणएण संपन्ना ॥६॥ जिणमयनिउणेणज्झावरण सा मयणसुंदरीवाला। वह सिक्सविया जह जिणमयमि कुसलनणं पचा ॥२॥ , ·सिरिसिरिवालकहा एगा सत्ता दुविहो नओ य कालत्तय गइचउकं । पंचेव अस्थिकाया, दव्वछकं च सत्त नया ।। ६३ ।। अठेव य कम्पाई नवतत्ताई च दसविहोधम्मो। एगारस पडिमाओ वारस वयाई गिहीणं च ॥ ६ ॥ इच्चाइ वियाराचारसारकुसलत्तणं च संपत्ता। अन्ने मुहुमवियारेवि मुणइ सा निययनाम व ।। ६५ ।। कम्माण मूलुत्तरपयडीओ गणइ मुणइ कम्मठिई । जाणइ कम्मविवाग, बंधोदयदीरण संतं ॥ ६६॥ जीसे सो उज्झाओ, संतो दंतो जिइंदिओ धीरो । निणमयरओ सुयुद्धी, सा कि नहु होइ तस्सीला ? ॥६॥ सयलकलागमकुमुला, निम्मलसम्मत्तसीलगुणकलिया । लज्जासज्जा सा मयणमुंदरी जुव्वर्ण पत्ता ।। ६८ ॥ अन्नदिणे अभितरसहानिविष्टेण नरवरिंदेण । अज्झावयसहियाओ, अगाविआओ कुमारीओ ॥ ६९ ॥ विणओणयाउ ताओ, मस्खलावन्नसोहिअसहाओ। विणिवेसिआउ रन्ना, नेहेणं उभयपासेम् ।। ७० ॥ हरिसवसेणं राया, तासि बुद्धिपरिक्खणनिमित्तं । एग देइ समस्सा-पर्य दुविन्दंपि समकालं ॥ ७१ ।। यथा " पुन्निहि लभइपड, ॥ तो तकालं अइचंचलाइ । अच्चंतगबगदिलाए, मुरगुन्दरीइ भणियं, हुं हुं पूरेमि निसुणेह ॥ ७२ ।। , - ................

·, सिरिरयणसेहरत्रिहि-संकलिया यथा-धणजुचण मुवियद्दपण, रोगरहिब निम देहु । मण वल्लद मेलावडउ, पुन्निहि सभइ एहु ।। ७३ ।। तं मुणिय नियो तुट्टो, पसंसए साहु साह उझाओ। जेणेसा सिक्खविया, परिसावि भणेई सच्चमिण ॥७॥ तो रन्ना आइटा, मयणा वि हु पूरए समस्त । जिणवयणरया संता देता ससहावसारिच्छं ॥ ७९ ॥ यथा-विणयविवेयपसण्णमण सीलमुनिम्मलदेहु । (परमप्पहमेलावडउ, पुण्णेहि लब्भइ रहु ।। ७६ ।। तो तीए उपझाभो, मायावि अ हरिसिआन उण सेसा । जेण तत्तोचएसो न कुणइ हरिसं कुदिहिणं ।। ७७ ॥ इओं अ-कुरुजंगलंमि देसे, संखपुरोनाम पुस्वरी अत्यि। जा पच्छा विक्खाया, जाया अहिछत्तनामेणं ।। ७८ ॥ सत्यस्थि महीपालो कालो इव वेरिआण दमिआरी। पइवरिसं सो गच्छइ, उज्जेणिनिवस्त सेवाए ॥ ७९ ॥ अन्नदिणे तप्पुत्तो, अरिदमनी नाम तारतारुनो । सम्पत्तो पिअदाणे , उज्जेणि रायसेवाए ॥ ८॥ संच निवपणमणत्यं, समागयं तत्य दिबरूवरं । मुरमुन्दरी निरिक्खइ, तिक्खडक्खेदि ताडति |८|| तत्येव थिरनिवेसिअदिट्टी दिशा निवेण सा वाला। भणिया य कहसु वच्छे ! तुज्झ वरो केरिमो होउ ||८२॥ तो तीए हिट्याए, घिट्ठाए मुकलोअलज्जाए।' भणिय तायपसाया, जह लब्भइ मग्गिय कहवि ॥ ३ ॥ , " . +- ·सिरिसिरिवालकहा , . ता सव्वकलाकुसलो, तरुणोवररूवपुग्णलायन्नो। ररिसओ होउ वरो, अहवा नामोचिम पमाणं ॥ ८४ ॥ जेणं ताय तुम चिय, सेवयनणमणसमीहियत्याणं । पूरणपणो दीससि, पच्चक्खो कप्परुक्खच ॥ ८५॥ तो तुदो नरनाहो, दिद्विनिवेसेण नायतीइमणा ।' पभणेइ होउ पच्छे ! एसरिदमणो वरो तुझ ॥ ८६ ।। तो सयलसभालोओ, पमणइ, नरनाइ ! एस संजोगो। अइसोहणोहिवल्लीपूगतरूण व निभंत ।। ८७ ॥ अह मयणमुन्दरीयि हु, रन्ना नेहेण पुच्छिया वच्छे । केरिसओ तुझ वरो, कोरउ ? मह कहनु अविलंय ॥४८॥ सा पुण जिणवयणचियारसारसंजणियनिम्मलविवेआ। लज्जागणिकासज्जा, अहोनही जान जंपेइ ॥ ८९ ॥ ताव नरिंदेण पुणो पुट्टा सा भणइ ईसि इसिझणं | ताय ! विवेयसमेओ, में पुच्छसि तसि किमजुत्तं ॥१०॥ जेण कुलबालिभाओ, न कति हवेउ एस मज्झ वरो । जो किर पिऊहिं दिनो, सो चेव पमाणियत्ति ॥११॥ अम्मापिउणोवि निमित्तमित्तमेवेद्द वरपयाणमि। पाय पुचनिबद्धो, सम्बन्धो होइ जीवाणं ॥ ९२ ॥ ज जेण जया जारिसमुवज्जियं होइ कम्म मुहममुहं । तं तारिस तया से, संपज्नइ दोरियनिबद्धं ॥ ९३ ॥ जा कन्ना बहुपुन्ना, दिना कुकुठेवि सा हवइ मुहिया । जा होइ हीणपुन्ना, सुकुठे दिनावि सा दुहिया ।। ९४॥

·, . ता ताय ! नायतत्तस्स, तुज्झ नो जुज्जए इमो गयो । जं मज्झ क्यपसयापसापओ सुहदुहे लोए ॥ १५॥ जो होइ पुनवलिओ, तस्स तुम ताय ! लहु पसीएसि । जो पुण पुण्णविहूणो, तस्स तुमं नो पसीएसि ॥ ९६ ॥ भवियब्धया सहायो, दवाइया सहाइणो वावि । पायं पुन्चोवज्जियाम्माणुगया फल दिति ॥ ९७ ।। तो दुम्मिओय राया, भणेइ रेतसि मह पसाएण । वत्थालंकाराइ, पहिरंती कोसिम भणसि ? ॥ ९८ ॥ इसिऊण भणइ मयणा, कयमुझयवसेण तुज्झ गेइंमि । उप्पन्ना ताय ! अहं, तेणं माणेमि सुक्खाई ॥ ९९ ।। पुबकर्य सुकर्य चिअ, जीवाणं सुक्खकारण होइ । दुकयं च कयं दुक्खाण, कारण होइ निन्भत ।। १०० ॥ न सुरासुरेहि, नो नरवरेहि, नो बुद्धिबलसमिद्धेहि । कह वि खलिज्जइ इंतो, मुहासुदो कम्मपरिणामो ॥१०॥ तो रुटो नरनाहो, अहो अहो अप्पपुनिआ एसा। मझ कयं किंपि गुण, नो मन्नइ दुधियडा य ॥ १०२ ॥ पभणेइ सहालोओ, सामिय ? किमियं मुणेइ मुद्धमई ? । तं व कप्परुक्खो तुट्टो स्टो कयंतो य ॥ १०३ ॥ मयणा भणेइ घिद्धी, धणलवमित्तस्थिणो इसे सब्वे । जाणंतावि हु अलिअं, मुहप्पियं चेव जपंति ॥ १०४ ॥ जह ताय ! नुह पसाया, सेक्यलोआ हवंति सम्वेवि । सुहिया वा समसेवानिरया किं दुक्खिया एगे ? ॥१०५ !

·सिरिसिरिवालकहा
तम्हा जो तुम्हाणं, रचइ सो ताय ! मज्झ होउ बरो।
जड़ अस्थि मज्झ पुन्न, ता होही निग्गुणोवि गुणी॥१०६
नइ पुण पुन्नविहीणा, ताय ! अहं ताव मुंदरोवि घरो।
होही अमुंदरचिय, नृणं मह कम्मदोसेणं ॥ १०७ ॥
तो गाढयरं राया, स्टो चिंतेइ दुच्चियट्टाए ।
एयाइ को लहुओ, अई तो वेरिणी एसा ॥२०८||
रोसेण वियडभिउडीभीसणवयणं पलोडऊण निवं !
दक्खो भण्ड मती, सामिय ! रइवाडियासमो॥१०९
रोसेण धमधमतो, नरनाहो तुरयरयणमाटो ।...
सामंतमंतिसहिओ, विणिगो रायवाडीए ॥ ११०॥
जाब पुरोओ चार्दि, निगच्छइ नरवरो सपरिवारो।
ता पुरओ जणबंद, पिच्छइ साडंबरमियंत ॥ १११ ॥
तो विम्दिएण रन्ना, पुटो मती स नायवृत्तंतो।
विन्नवइ देव निमुणह, कहेमि जगवंदपरमत्यं ।।११२॥
सामिय ! सख्वपुरिसा, सत्तसया नववया ससोंडीरा in
दुभिभूया, सव्वे एगत्य संमिलिया ॥ ११३ ॥
एगो य ताण वालो, मिलिओ उंपरयवाहिगहियंगो ।
सो तेहिं परिगडिओ, परराणुचि कयनामो ॥११४॥
चरवेसरिमारूढो, तपदोसी छत्तयारओ तस्स । व*
गयनासा चमरघरा, घिणिपिणिसदा य अग्गपहा ॥११५
गयकन्ना घंटकरा, मंडलबई अंगरक्खगा तस्स ।
दुद्दल धइआइत्तो, गलीअंगुलि नामओ मंती ॥११६॥

·सिरिररयणसेहवसूरिहि-संकलिया केवि पइयवाया, कच्छादन्भेहिं केवि विकराला । केवि विचिअपामासमनिया सेवगा तस्स ॥११७॥ एवं सो कुडिअपेडएण परिवेढिओ महीवी । १५५० रायकुलेसु भमतो, पंजिभदाणं पगिण्डेइ ॥ ११८॥ सो एसो आगच्छछ, नरवर ! आडवरेण संजुत्तो। ता मग्गमिण मुत्तुं, गच्छह अन्नं दिस तुम्भे ॥ ११९ ।। तो वलिओ नरनाहो, अन्नाइ दिसाइ जाब ताव पुरो। तो पेडयपि तीए, दीसाइ वलियं तुरिभ तुरितं ॥ १२०॥ राया भणेइ मंति, पुरओ गंतूणिमे निवारेसु । मुहमग्गियपि दाउं, जेणेसि ईसणं न मुह ॥ १२१ ॥ जातं करेइ मंती, गलि अंगुलिनाममो दुयं ताव । नरवर पुरओ गई, एवं भणिउं समाढतो ॥ १२२ ॥ सामिय! अम्हाण पह, उंबरनामेण राणी एमो। सब्वत्य वि मनिजइ, गरुएहि दाणमाणेहि ।।१२३ ॥ तेणऽम्हाणं घणकणयचोरपमुहेहिं कीरइन किमि । एतस्स पसायेणं, अम्हे सव्वेवि अइमुहिणों ॥ १२४ ॥ किंच-एगों नाह! समत्यि, अम्ह मचिंतिओ विअप्पुत्ति। जह लहइ राणओ राणिपंति ता सुंदरं होई ॥ १२५ ॥ ता नरनाह ! पसाय, काऊण देहि कम पगं । अवरेण कणगकपडदाणेग तुम्ह पजः ॥ १२६ ॥ सो भणइ रायमंती, अहो अजुतं विमग्गि तुमए । को देइ नियं ध्यं कुफिलिस्स जाणतो ॥ १२७

·,
सिरिसिरिवालकहा
लेभंगुलिणा भणियं, अम्हेहिं सुया निवस्सिमा फित्ती।
फिल मालवराया, करेइन्नो पत्यणाभां ॥ १२८ ॥
‘सा निम्मलकित्ती, हारिजउ अन्न नरवरिंदरस ।
इवा दिज्जउ काविहु, धूया कुकुलेवि संभूया ॥ १२९ ।।
रणेइ नरवरिंदो, दाहिस्सइ तुम्ह कन्नगा एगा।
। फिर हारइ कित्ति, इत्तियमित्तेण कज्जेण? ॥१३०॥
तेइ मणे राया, कोवानलजलियनिम्मळविवेगी।
यधूयं अरिसुयं, तं दाहिस्सामि एयरस ॥ १३१ ॥
इसा वलिऊण तओ, नियआवासंमि आगओ राया ।
लावइ तं मयणामुन्दरिनाम नियं धूयं ॥ १३२ ।।
अजवि जइ मनसि, मज्झ पसायरस संभवं सुक्खं ।
। उत्तमं वरं ते, परिणाविय देमि भरि घणं ॥१३३॥
इ पुण निपकम्म चिय, मन्नसि ता तुज्झ कम्मणाणीओ।
सो कुटिअराणो, होउ परो कि वियप्पेण ? ॥१३४ ॥
सेऊण भणइ वाला, आणीभो मझ कम्मणा जो उ ।
1 चेव मह पमाणं, राओ वा रंकजाओ वा ॥ १३५ ।।
विधेणं रन्ना, सो उपरराणी समारो।
जिओ य तुममिमीए, कम्माणीओसि होस वरो॥१३६॥
गुत्तं नो जुत्तं, नरवर ! धुत्तपि तुज्झ इय ययणं ।
जो कणयरयणमाल, वंधइ कागस्स कंटमि ॥ १३७ ॥
गमई पुवकयं, कम्मं भुजेमि एरिसमणज्ज ।
वरं च फहमिमीए, जम्मं योटेमि जाणतो ? ॥ १३८ ॥

·क सिरिरयणसेहरसूरिहि-संकलिया ता भो नरवर ! जइ देसि कावि ता देस मज्झ अणुरू दासिविलासिणिधूयं, नो वा ते होउ कल्लाणं ॥१३९ तो भणइ नरवरिंदो, भो भो महनंदणी इमा किंपि । नो मझमयं मन्नइ, नियाम्म चेव मन्नेह ॥ १४० ॥ तेणं चित्र कम्मेणं, आणीओ तंसि चेव जीइ वरो जा सा निकम्मफलं, पावइ सा अम्ह को दोसो ? १५ तं सोउणं चाला, उदित्ता अत्ति उंबरस्स करें। गिण्डइ निययकरणं, विवाहलगंब साइंति ॥१४२॥ सामंतमतिअंतेउरिउ वारंति तहपि सा वाला । एक सरयमसिसरिसवयणा, भणइ सई मुश्चिअपमागं ॥१४ एगत्तो माउलओ, एगत्तो रुप्पसुंदरी माया। एगत्तो परिवारो, रुपद अहो केरिसमजुत्तं ? ॥१४४॥ तहवि न नियकोवाओ, क्लेइ राया अव कडिणमणो मयणावि गुणियतत्ता, निअसत्ताओ न पचलेइ ॥१४५ तं वेसरिमारोविअ, जा चलिओ उंवरो नियठाणं । ता भणइ नयरलोओ, अहो अजुत्तं अजुत्तति ॥१४॥ एगे भगति घिद्धी, रायाणं जेणिमं कयमजुतं । अन्ने भणंति घिद्धी, एयं अइदुबिषीयंति ॥ १४७|| केवि निति गणणि, वीए निति केवि उवझायं । केवि निदति दिवं, जिगधम्म केवि निदंति ॥ १४८ । तहवि हु वियसियरपणा, मयणा तेणुंबरेण सह जंति । न कुणइ मणे विसाय, सम्म धम्म वियाणती ।। १४९॥ .

·सिरिसिरिवालकहा
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उंबरपरिवारेणं, मिलिएणं हरिसनिम्भरंगेणं ।
निभपहुणो भत्तगं, विवाहकिच्चाई विदियाई ॥१५॥
इत्तो-रना मुरमुंदरीद वावाहणत्यमुज्झाओ।
पृट्टो सोहणलग्गं, सो पभणइ राय ! निमुणेमु ॥१५१॥
अज्ज चिय दिपसुद्धी, अत्यि परं सोहणं गयं लग।
तइया जइया मयणाड, तीइ कुटिअफरो गहियो ॥१५२॥
राया भणेर हुं हुं, नाओ लग्गरस तस्स परमत्यो ।
अहुणाविहु निअधूयं, एवं परिणावइस्सामि ॥ १५३ ॥
रायाएसेण सभो, खणमित्तणावि विहिअसामगि ।
मंतीहिं पहिडेहि, विवाहपव्यं समादत्तं ॥ १५४ ।। ,
तं च केरिसी-
सिअतोरणपपडपडायं, वज्जिरतुरगहीरनिनायं ।
नचिरचारविलासिणिघर्ट, जयजयसदकरंतमुभट्ट ॥१५॥
पचपयडओलिज्जमालं, करकपूरतंबोलविसालं ।
धवलदिअंतसुवासिगिवरगं, बुड्ढपुरंपिकहिअविहिमगं ।।५५
मग्मणजणदिरजंतमृदानं, सयणमुवासिणिमयसम्माणं ।
महलवायचउप्फललोयं जणगणघयमपि जणियपमोयं ॥16
कारिअसुरसुंदरिसिणगारं, सिंगारिअअरिदमणकुमारं ।
यसेवइ मंडलविहिचंग, करमोयणफरिदाणमुरंगं ॥१५८
एवं विदिअविवाहो, अरिदमणो लडहयगयसणाहो ।
मुरसुंदरीसमेओ, ना निगच्छइ पुखरोओ ॥ १५९ ॥
ता भगइ सयललोओ, अहोऽणुख्यो इमाग संजोगी।
धना एसा सुरमुंदरी य जीए वरो एसो ॥ १६०॥

·सिरिरयणसेहरसूरािह-संकलिया केवि पसंसंति निवे, केवि वरं केवि सुंदर फ्रन्न । केवि तीऍ उज्झायं, केवि पसंसति सिवधम्म ॥ १६१॥ मुरसुंदरिसम्पाणं, मयणाइ विडवगं जगो दहुँ । सिवसासणप्पसंस, जिणसासनिंदणं कुणइ ।। १६२ ।। इओ य-निअपेडयस्स मज्जे, रयणीए ऊंवरेण सा मयणा । भणिमा भद्दे ! निमुणसु, इमं अजुत्ते कयं रन्ना ॥१६॥ तहचिन फिपि विणठें, अग्नवितै गच्छ कमवि नररयणं । जेणं होइन विहलं, एयं तुह रूवनिम्माणं ॥१६॥ इअ पेड्यस्स मज्झे, तुज्झवि चिट्ठतिआइ नो कुमलं । पायं कुसंगणिों, मज्झवि जायं इमं कुटुं ।। १६५ ॥ तो तीए मपणाए, नपणामुयनीरकलुप्तवयगाए । पइपाएमु निवेसिम-सिराइ भगिरं इमं चयणं ॥१६॥ सामिअ ! सचं मह आइसेम किंचेरिसं पुगो वयणं । नो भणियन्वं जं दुहवेइ मह माणसं एवं ॥ १६७ ।। अन्नं च पदमं महिलाजम्म, केरिसयं तंपि होइ जइ लोए। सीलविहगं नृणं, ता जाणद कंनि कुहिरं ॥ १६८।। सीलं चित्र महिलाणं, विभूसणं सोलमेव सन्चरस । सोलं जीवियसरिसं, सोलाउ न मुंदरं किंपि ॥१६९॥ .ता सामिअ ! आमरणं, मह सरणं तंसि चेव नो अन्नो। इअ निच्छियं विपाणह, अवरं जं होइ तं होउ ।।१७०॥ एवं तीए अइनिच्च-लाइ ददसत्तपिरखणनिमित्तं । सहसा सदस्सकिरणो, उदयाचलचूलिभं पत्तो ॥१७२||. - ·' सिरिसिरिचालकहा मयणाए क्यणेणं, सो वाराणओ पमामि । तोए समं तुरंतो, पत्तो सिरिरिसइभवर्णमि ॥ १७२ ।। आणंदपुलइअंगेहि तेहिं दोदिवि नमंसियो सायी। मयणा निणमयनिउणा, एवं योउं समाढचा ।। १७३ ।। भत्तिभरनमिरमुरिंदवंद-चंदिअपयपढमनिणंदचंद । चंदजलकेवलकित्तिपूरपूरियभुवर्णतरवेरिमूर ॥ १७४।। मूख्य इरिअतमतिमिर देव देवामुरखेयरविहिवसेव । सेवागयगयमयरायपायपायडियपणामह कयपसाय ॥१७॥ सायरसमसमयामयनिवास, वासबगुरुगोयरगुणविकास । कामुजलसंजमसीललील, लीलाइविहिअमोदावहील ॥१७६।। हीलापरवनु अयसाय, साययजणाणियाणदभाव । मावलयअलंकिमरिसहनाह.नाहत्तणु करि हरि दुवखदाह॥१७७ इम रिमजिणेसर भुवणदिणेसर, तिजयविजयसिरिपालपहो! मयणा हिअसामिअसिवगडगामिअ, मणह मणोरह पूरिमहो ॥१७८॥ "पत्र समाहिलीणा, मयणा जा धुणइ ताव जिणकंठा । करठिअफलेण सहिआ उच्छलिआ कुमुमवरमाला ॥ १७९ ।। मयणावयणाओ उंबरेण सहसत्ति तं फलं गहि । मयणाइ सर्प माला, गहिया आणदिअमणाए ॥१८॥ मणिभं च तीइ सामिम फिहिस्सइ एस तुम्ह तणुरोगो। जेणेसो संजोगो नामो जिणवरकयपसाओ ॥ १८ ॥ " - २ ·सिरिरयणसेहरसूरिहि संकलिया तचो मयणा पइणा सहिआ मुनिचंदगुरुसमीर्वमि । पत्ता पमुइअचित्ता भनीए नमइ तस्स पर ।। १८२ ।। गुरुणो य तया करुणापरित्तचित्ता कति भवियाणं । गंभीरसजलजलहरसरेण धम्मस्स फलमेवं ॥ १८३ ।। मुमाणुसत्तं मुकुलं मुख्वं, सोहग्गमारग्गमतुच्छमाउ । रिद्धिं च विद्धिं च पहुत्तफिची पुत्रप्पसाएगलइति सत्ता ॥१८४॥ इचाइदेसणंते गुरणो पुच्छति परिचियं मयणं । वच्छे कोऽयं धन्नो वरलक्खणविखअमुपुन्नो? ॥ १८५ ॥ मयणाइ रुमंतीए कहिओ सन्बोवि निअपयुतंतो। विनतं च न अन्नं भया ! मह मिपि अस्यि दुई ॥ १८६ ।। एवं चिअ मह दुक्खं जं मिच्छादिहणो इमे लोआ। निदति जिण धम्म सिधम्म चेव संमति ॥ १८७ ॥ ता पहु कुणद पसायं किंपि उवायं कहेह मह पइणो। जेणेस दुहवाही जाड खयं लोअवायं च ॥ १८८ ॥ पभणेइ गुरु भ! साहण न कप्पर हु सावग्ज । फदि फिपि विगिच्छं विज्न मंतं च तंतं च ।। १८९ तहवि अणवजमेगं समत्यि आराहणं नवपयाणं । इहलोइअपरलोइअनुहाण मूलं निणुहि ॥ १९० ॥ अरिहं सिद्धापरिआ उज्झाया साहणो य सम्म । नाणं चरणं च तवो, इस पपनवर्ग परमवचं ॥ १९१ ·. सिरिसिरिचालकहा एएहिं नवपरहि, रहिवं अनं न अस्थि परमत्थं । एएस चित्र जिणसासणस्स सनस्स अपयारो ॥ १९॥ जे फिर सिद्धा, सिज्नंति जे अ, जे आवि सिज्झइस्मति । ते सब्वेवि नवपयझाणेगं चेव निभंतं ॥१९३ एएसि च पयाणं पयमेगयरं च परमभचीए। आराहिऊण णेगे संपत्ता तिनयसामित्तं ।। १९४ ।। 'एएहिं भवपएहि सिद्ध सिरिसिद्धचकमेअंज। तस्सुद्धारो एसो पुवायरिए,ह निद्दिष्टो ।। १९५ ।। गयणमलिआयंतं उट्टाहसरं सनायविन्दुकलं । सपणवीआणाय-मंतसरं सरह पीडमि ॥ ११६ ॥ झायह अडदलबलए, सपणवमायाइएसुवाईते । सिद्धाइए दिसासुं विदिसासुं दंसणाईए ।। १९७ ।। बीअवलयंमि अडदिसि, दलेसु साणाहए सरह बग्गे । अंतरदले अट्टम, झायह परमिटिपढमपए ॥ १९८ ॥ तइअवकएऽवि, अडदिसि, दिप्पंतपणाहहिं अंतरिए । पायाहिणेग तिहितिआटिं झारह लद्धिपए ॥ १९ ॥ ते पणवीअरिई, नमोजिणाणंति एवमाईआ। अडयालीसं णेआ, संमं सुगुरुपएसेगं ॥ २००॥ तं तिगुणेणं मायाचीएणं मुद्धसेयवग्यो । परिवेढिकण परिद्दीइ तस्स गुरुपापए नमह || २०१॥

·२० सिरिरयणसेहरसूरिहिं संकलिया अरिहं सिद्धगणीणं गुरुपरमादिहणतसुगुरूणं । दुरताण गुरूण य सपणवबीयाओ ताओ य ॥ २०२॥ रेहादुगायफलसागारामिअमंडलंय ते सरह । चउदिसि विदिसि कमेण जगाइजभाइफयसेवं ।। २०३ ॥ सिरिविमलसामिपमुहाद्विायगसयलदेवदेवीणं । सुहगुरुमुहाओ जाणि ताण पयाणं कुणह झाणं ।। २०४ ।। तं विज्जादेविसासणसुरसासणदेविमेविअदुपासं । मृलग कंठणिहि, चउपटिहारं च चउचीरं ॥ २०५॥ विसिवालखित्तबालेहिं सेविभं धरणिमंडलपइहें । पूर्यताण नराण नूगं पूरेइ मणइह ॥ २०६ ।। एयं च सिद्धचकं, कहि विजाणुवायपरमत्यं । नाएण जेण सहसा सिमंति महंतसिद्धीभो ॥ ००७॥ एयं च विमलपवलं जो झायइ मुरझाणनोएण। तरमंजमेण जुतो, तो पावर निजरं विउलं ॥२०८ ॥ अस्वयमुस्खो मुक्खो जस्स पमाएण लन्भए तस्स । शाणेग अन्नाओ सिद्धाओ इंति कि चुज्न ? ॥ २०९ ।। एयं च परमतत्तं, परमरहस्सं च परममंतं च । परमत्यं परमपयं, पनचे परमपुरिमेहिं ॥ २१० ॥ ततो तिजयपसिदं अट्टमहामिद्धिदायगं मुदं। सिरिसिद्धवयमेअं, आरादह परमभचीए ॥ २११ ।। "

·सिरिलिरिवालकहा
૨૨
तो दंतो संतो, एपस्साराहगो नरो होइ ।
जो पुण विपरीयगुणो, एपस्स बिराहगो सो उ ॥ २१२ ॥
तम्हा एयरसाराहगेण एगंतसंतचित्तण ।
निम्मलसीलगुणेणं मुणिगा गिहिणा वि होयच्वं ॥ २१३ ॥
जो होइ दुदृचित्तो एयस्साराहगोवि होऊण ।
तस्स न सिज्झइ पयं किंतु अवाय कुणइ नगं ।। २१४ ।।
जो पुण एयस्साराहगस्स उरिमि मुद्धचित्तस्स ।
चिंता किंपि विरुवं तं गं होट तस्व ॥ २१५ ॥
एएग कारणेगं पसनचित्तेण मुद्धसीलेण ।
आराहणिजमे सम्म तवसम्मविहिपुवं ।। २१६ ॥
आसोअसे अअपिदिणामओ आरंमिऊणमेयस्स ।
अवविहपूयपुत्र, आयामे कुणह अट दिणे ।। २१७ ।।
नवमंमि दिणे पंचामएण पहचणं दमस्स काउणं ।
पूर्य च क्त्यिरेणं, आयंग्लिमेर कायचं ॥ २१८ ॥
एवं चित्तेवि तहा, पुणो पुणाष्ट्राहियाण नवगेणं ।
एगासीए आयंबिलाण एवं हवइ पुत्रं ॥ २१९॥
एयंमि फीरमाणे, नवपयझाणं मगमि कायर्च ।
पुग्ने य तवोकम्मे, उन्जमणंपि पिहेयध्वं ॥ २२० ।
अंच क्वोफम्म, समं जो कुगइ मुद्धभावेणं ।
सयलमुरासुरनरवर रिद्धीउ न दुल्लहा वस्स ॥ २२१ ॥

·२२ सिरिरयणसेहरसूरिहिं संकलिया एयंमि कए न हु दुदृकुटखयजरभगंदराईआ। पहवंति महारोगा पुचुप्पन्नावि नासंति ॥ २२२ ।। दासत्तं पेसत्तं विकलतं दोहगत्तमंधत्तं । देहकुलजुंगियत्तं न होइ एयरस करणेणं ॥ २२३ ।। नारीणचि दोहगं, विसकन्नत्तं कुरंडरंड। वंझत्तं मयवच्छत्तणं च न हवेइ कइयावि ।। २२४ ॥ किं घहुणा जीवाणं, एयम्स पसायओ सयाकालं । मणपंछियत्यसिद्धी, हवेइ नत्थित्य सदेहो ॥ २२५ ॥ एवं तेसि सिरिसिद्धधकमाहप्पमुत्तमं कहिउँ । सावयसमुदायस्सवि गुरुणो एवं उवइसंवि ॥ २२६ ।। एएहिं उनमेहि, लक्खिज्जइ लक्खणेहिं एस नरो। जिणसासणस्स नूर्ण, अचिरेण पभावगो होही ॥ २२७ ।। तम्हा तुम्हं जुज्जइ, एसि साइम्मिआण वच्छल्लं । काउंजेण जिणिदेहि पनि उत्तम एवं ॥ २२८॥ तो तुटेहि तेहि, मुसावएहि वरंमि ठाणंमि । ते विऊण दिन, धणकणवत्याइयं सव्वं ॥२२९ ।। न यतं फरेइ माया, नेव पिया नेव बंधुवग्यो । नं वच्छल्ल साइम्मिाण मुस्सावओ कुणइ ।। २३० ।। तत्य ठिो सो कुमरो मयणावयणेण गुरुवएसेणं । सिरखेड सिद्धचकप्पसिद्धपूमाविहि सम्मं ॥ २३१ ।

·२३
सिरिसिरिवालकहा
अह अन्नदिणे आसोअसे अअमितिहीइ समुहुत्ते ।
मयणासहिओ कुमरो, आरंभइ सिद्धचक्कतवं ॥ २३२ ।।
पढमं तणुमणमुद्धि काऊण जिणालए जिणच्चं च ।
सिरिसिद्धचक्कपूयं अट्टपयारं कुणइ विहिणा || २१३ ॥
एवं कयविहिपूओ पच्चक्खाणं करेइ आयाम ।
आणंदपुलइअंगो जाओ सो पदमदिवसे वि ।। २३४ ॥
वीअदिणे सविसेसं संजाओ तस्स रोगउवयागो।
एवं दिवसे दिवसे रोगखए वड्ढए भावो । २३५।।
अह नवमे दिवसंमी पूभं काऊण वित्यरविर।
पंचामएण ण्हवणं करेइ सिरिसिद्धचामा

·२४ सिरिरयणसेहरसूरिहिं संकलिया वंशाणवि हुँति सुया, निंदवि नंदणा य नंदति । फिटंति पुट्टदोसा, दोहगं नासइ असेसं ॥ २४२ ॥ इन्चाइ पहावं निमुगिऊण तं च पच्चरखें । लोआ महप्पमोआ संतिनलं लिंति सविसेसं ॥ २४३ ॥ तं कुठिपेयर्ड पि हु तन्नलसंसित्तगत्तमचिरेण । उवसंतप्पायरुभं जायं धम्ममि सरुइ य ।।२४४ ॥ मयणापइणो निरुवमरूवं च निरूविजण साणंदा । पभणेइ पई सामिअ! एसो सव्यो गुरुपसाओ ॥२४५ ॥ माअपिअसुअसहोअरपमुठावि कुर्णति तं न उवयारं । जं निकारणकरुणापरो गुरु कुणइ जीवाणं ।। २४६ ॥ तं जिणधम्मगुरुणं, माहप्पं मुणिय निरुवमं कुमरो । देवे गुरुमि धम्मे, जाओ एगंतभत्तिपरो ।। २४७॥ धम्मपसाएणं चिय जद्द मह मागति तत्य मुकसाइ । दपइउ तह तह धम्ममि समुज्जमा निच्च ।। २४८॥ अह अन्नपा उ ते निणराउ जा नीहरंति ता पुरओ । पिरखंति अद्धयुइदं एगं नारि समुहमिति ।। २४९ ॥ तं पणमिऊण पुनरो पभगइ रोमंचकंचुइज्जती । अहो अणमा जुट्टी संजाया जणणिदंमणओ ।। २५० ॥ मयणा विहु पिपनणणि नाउं जा नमइ ता भणइ कुमरो। अम्मो! एम पहायो सन्चो इमिए तुह गुहाए ॥२५|| ते

·सिरिसिरियालकहा
२५
साणंदा सा आसीसदाणपुव्वं सुयं च सुग्दं च ।
अभिनंदिऊण पभणइ तइयाऽहं वच्छ! मुत्तं ।।२५२॥
कोसंबीए विज्ज सोऊणं जाव तत्य वचामि ।
ता तत्य निणाययणे, दिहो एगो मुणिवरिंदो २५३॥
खतो देतो सेतो, उवउत्तो गुनिमुत्तिसंजुत्तो।
करुगारसप्पहाणो अवितहनाणो गुणनिहाणो ॥२५॥
धम्म वागरमाणो पत्यावे नमिय सो मए पुट्ठो।
भयवं ! किं मह पुत्तो कयावि होही निरुयगत्तो ॥२५५॥
तेण मुर्णिदेणुत्तं, भद्दे ! सो तुझ नंदणो तत्थ ।
तेणे चिय कुटियपेडएग गुण संगहिओ ॥ २५६ ॥
विहिओ उंबररापुचि निश्पह लद्धलोयसम्माणो ।
संपइ मालवनरवधूयापाणप्पिो जाओ ॥ २५७ ॥
रायसुयावयणेग मुख्घटं स सिद्धवरचकं ।
आराहिऊण सम्म सजाओ कगयसमकाओ ॥ २५८ ॥
सो य साहम्मिएहि, पूरियविहवो सुधम्मकम्मपरो ।
अच्छइ उज्जेणीए, परणीइ समनिओ मुहिओ ॥२५९।।
तं सोऊणं हरिसिचित्ताऽहं वच्छ ! इत्य संपत्ता।
दिटोसि बहूसडिओ, जुम्हाइ ससिब्ब कयहरिसों ॥२६०॥
ता वच्छ ! तुम बहुपासहिओ जप जीव नंद चिरकाल ।
एमुचि जिणधम्मो, जावजीवं च मह शरगं ॥२६॥

·,
२६ सिरियणसेहरसूरािहिँ सकलिया
जिणरायपायपउम, नमिऊण पदिऊण सुगुरु च।
तिनिवि करत्ति धम्म, सम्म जिणधम्मविहिनिउणा ॥२२॥
ते अन्नदिणे निणवरपूलं काऊण अंगअगमयं ।
भावचय करता, देवे वदति उपउत्ता ॥ २६३ ।।
इओ या-
धूयादुहेण सा रुप्पसुंदरी रूसिकण सह रन्ना ।
निअमायपुग्णपालस्स मदिरे अच्छइ ससोया ॥२६४॥
वीसारिऊण सोभ, सणिों सणिजिणुत्तवयणेहिं ।
जग्गिअचित्तविवेथा समागया चेइयहरमि ।। २६५ ।।
जा पिक्खइ सा पुरओ, न कुमर देवबंदणापउण ।
निउण निरुखमरूष पच्चक्ख सुरकुमारव ।। २६६ ।।
तप्पुद्दीइ ठिआओ जणणीजायाउ ताव तस्सेव ।
दण रुप्पमुदरि राणी चिंतेइ चित्तमि || २६७ ॥
ही एसा का लहुया बहुया दीसेइ मज्झ पुचिसमा।
जाव निउण निरिक्खइ उवलाखइ ताव तं मयणं ॥ २६८ ।।
नूणं मयणा एसा, लग्गा एयस्स कस्सवि नरस्स ।
पुट्ठीइ कुहिअ तं मुत्तूर्णं चत्तसइमम्गा ॥ २६९ ॥
मयणा निणमयनिउणा समाविज्जइ न एरिस तीए ।
भवनाडयमि अहवा ही ही किं किं न सभवइ ।। २७० ॥
विहिअ कुले कलर्फ आणाभं दूसण च जिणथम्मे ।
जीए तीइ सुयाए न मुयाए तारिसं दुक्खं ॥ २७१ ॥

·२७ सिरिसिरिवारकहा जारिसमेरिस असमंजसेण चरिएण जीवयतीए । जायं मझ इमीए ध्याइ कलकभूयाए ॥ २७२ ।। एवं चिंतंती रपमुदरी दुवखपूरपडिपुग्णा। करुणसर रोयंती भणेड एयारिसं वयणं ॥ २७३ ॥ घिद्धी अहो अफज्ज निवडउ बज्ज च मज्झ कुन्डीए। जत्थुप्पमावि वियकखणावि ही एरिसं कुणइ ॥ २७४ ॥ ते सोऊण मयणा जा पिक्खड़ रुप्पसुंदरीजणणि । रुयमाणि ता नामओ तीए जणणीअमिप्पाओ ।। २७५।। चिअबंदणं समग काऊण मयणमुंदरी जगणि। करवैदणेण वैदिअ विसिअवयणा भणइ एवं ।। २७७ ।। अम्मो ! हरिसहाणे कीस विसाओ विहिज्जए एवं ?। ज एसोनीरोगो जाओ जामाउो तुम्ई ।। २७७॥ अन्न च जं वियप्पह तं जइ पुवाइ पच्छिमदिसाए । उग्गमइ कहचि भाणू तहवि न एवं नियमुयाए ॥ २७८॥ कुमरजणणीवि जपइ मुदरि! मा कुणभु एरिस चित्ते । तुज्झ मुआइ पमावा मज्झ मुओ सुदरो जाओ ॥ २७९ ।। पन्नासि तुम जोए कुच्छीए इत्थिरयणमुप्पन्न । एरिसमसरिससीलप्पभावचिंतामणिसरिच्छ॥ २८० ।। हरिसवसेणं सा रुप्पमुदरी पुच्छए फिमेअंति? । मयणावि मुविहिनिउणा पभणड एरिस वयण ॥ २८१।।

·૨૮
सिरिरयणसेहरसूरिहि संकलिया
चेइअहमि वत्तालावंमि कए निसीहिआभंगो।
होइ तओ मह गेहे बच्चह साहेमिमं सव्वं ॥२८२॥
तत्तो गंतुण गिह मपणाए साहिओ समग्गोचि ।
सिरिसिद्धचकमाहप्पमंजुओ निययवुत्तो ।। २८३ ॥
तं सोऊणं तुहा रुप्पा पुच्छेइ कुमरजणणिपि ।
वंमुप्पत्तिं तुह नंदणस्स सहि ! सोउमिच्छामि ॥ २८४ ।।
पभणेइ कुमरमाया अंगादेसंमि अस्थि सुपसिद्धा।
बेरिहिं कयअकंपा चंपानामेण वरनयरी ।। २८५ ॥
तत्थ य अरिकरिसीहो सीहरहो नाम नरवरो अस्थि ।
तस्स पिया कमलपहा कुंकुणनरनाहलहुभदणी ॥ २८६ ।।
तीए अपुत्तिआए चिरेण वरमुविणसुइभो पुत्तो ।
जाओ जणिआणंदो बद्धावणयं च कारवियं ॥ २८७।।
पभणेद तो राया अम्हं अणाहार रायलच्छोए ।
पालणखमो इमो ता हवेउ नामेण सिरिपालो ॥ २८८ ॥
सो सिरिपालो वालो जाओ जा वरिसजुयलपरियाओ।
ता नरनाहो सूलेण अत्ति पंचत्तमणुपत्तो ॥ २८९ ॥
कमलप्पहा रुयंती मदसायरमंतिणा निदारिता ।
धाईउच्छंगडिओ सिरिपालो थापिओ रज्जे ॥२९०॥
जवालस्सवि सिरिपालनाम रन्नो पत्तिा आणा।
सच्चत्यवि तो पच्छा, निवमियकिच्चंपि कारवियं ॥२९॥

·सिरिसिरियालकदा वालोवि महीपालो रज पालेइ मंतिमुचेणं । मंतीहिं सव्वत्यवि रज्ज रखिज्जए लोए ॥२९२।। कइवयदिणपज्जते बालपपित्तिजओ अजिअसेणो। परिगहमेअं काउं, मंतइ निमंत्रिवहणत्यं ।। २९३ ।। तंजाणिऊण मती कहिउ कमलप्पभाइ सबंपि । विनवइ देवि जह तह रक्खिज्जमु नंदर्ण निययं ॥२९४।। जीवंतेण सुएणं होही रज्नं पुणोवि निमंतं । ता गच्छ इमं चित्तुं कत्थवि अहयंपि नासिरसं ॥२९५॥ तत्तो कमला चित्तूण नंदगं निग्गया निसिमुइंमि। मा होउ मंतभेो चि सव्वहा चत्तपरिवारा ।। २९६ ।। निवभज्जा मुकुमाला वहियचो नंदगो निसा कसिणा। चंकमणं चरणेहिं ही ही विहिचिलसिपं विसमं ॥ १७ ॥ पिअमरणं रजसिरीनासो एगागिणित्तमरितामो। रयणीवि विहायंती हा संपइ कत्य वच्चिस ? ॥ ३९८ ।। इच्चाट चिंतयंती जा वच्चइ अग्गा पमानि । ता फिट्टाए मिलियं कुट्टियनरपेयं पा ॥ ३९९ ।। तं दट्टणं कमला, निग्यमब्बा महन्यवाहरगा। अबला वालिम्मश्रा भयकंचितगुट्या म्यह ॥ ३०.४ वं रुपमाणि दुटुं पेटयरिमा मांति कमगाए । महे! कद्देश अम कामि तुन क्रीम बीमिः .

·३० , सिरियणसेहरसूरिहि संकलिया तीए निबंधूण व, कहिओ सन्चोऽवि निययवृत्तंतो । तेहि च सा सभइणिन्च सम्ममासासिआ एवं ॥ ३०२ ॥ मा कस्सवि कुणम भयं, अम्हे सव्वे सहोरा तुज्झ । एयाद वेसरीए आरूढा चलसु वीसत्या ॥ ३०३ ॥ तत्तो जा सा वरवेसरीए चडिआ पडेण पिहिभंगी। पेडयममंमि ठिया, नियपुत्तजुआ मुहं वयइ ॥ ३०४॥ ता पत्ता घेरिभडा उम्भडसत्येहि भोसणायारा । पुच्छति पेडयं भो दिहा कि राणिआएगा ? ॥ ३०५॥ पेडयपुरिसेहिं तो, भणि भो अस्थि अम्ह सत्थंमि । रउवाणियावि नून, जइ कज्ज ता पगिण्हेह ॥ ३०६ ।। एगेण भडेण तो, नायं भणि च दिति मे पाम । सन् दिज्जइ संतं, तो कुट्टभएण ते नहा ।। ३०७ ।। तेहि गएहिं कमला, कमेण पत्ता सुहेण उज्जेणि । तत्य ठिआ य सपुत्ता, पेडयमन्नत्य संपत्तं ॥ ३०८ ॥ भूसणधणेण तणओ, जा विहिओ तीइ जुव्यणाभिमुहो। ता कम्मदोसबसओ, उंबररोगेण सो गहिओ ।। ३०९ ।। बहुपहिपि कएहि, उवयारेहिं गुणो न से जाओ, कमलप्पहा अदन्ना, जणं जणं पुच्छए ताव ॥ १० ॥ केगवि कहि तीसे, कोसंबीए समत्यि वरविज्जो । जो अहारसजाइ, कुस्स हरेइ निभंत ॥ ३११ ।। , " ·सिरिसिरियालकदा ३१ कमला पुत्तं पाडोसिआण सम्मं भला विकण सयं विग्नस्स आणणत्य, पत्ता कोसंविनयरीए । ३१२ ।। तं विज्नं वित्थगयं, पढिक्खमाणी चिरं ठिा तत्य । मुणिवयणाभो मुणिऊण पुत्तमुदि इदं पत्ता ॥ ३१३ ।। साऽहं कमला सो एस मन्झ पुतत्तमो (स्थि) सिरिपालो। जाओ तुझ मुयाए, नाही सम्वत्य विक्खाओ ॥३१४॥ सीहरहरायभायं, नाउं जामाउभं तो रुप्पा । साणंदं अभिणदइ, संसइ पुत्रं च धूपाए ।। ३१५ ॥ गंतुण गिई रुप्पा, कईइ तं भायपुग्णपालस्स । सोऽवि सहरिसो कुमरं, सकुडुवं नेइ नियगेहं ॥ ३१६॥ अप्पेइ वरावास पूद धगधनकंचणाईयं । तत्यऽच्छद सिरिवालो दोगुदुगदेवलोलाए ॥ ३१७ ।। अन्नदिणे तस्सावासपाससेरीइ निग्गी राया। पिक्खइ गवफवसंठिअकुमरं मयणाइसंजुतं ॥३१८ ॥ तो सहसा नरनाहो मयणं ट्रूण चिंतए एवं । मयणाइ मयणवसगाइ मह फुलं भइलियं नूगं ॥३१९।। इक मए अजुत्तं कोचंधेणं तथा फयं बी। कामंघाइ इमीए विहियं ही ही अजुत्तयरं ।। ३२० ।। एवं जायविसायस्स बस्स स्नो मुपगपालेग । विनत्तं तं सव्वं ध्याचरिअं सअच्छरिभ ।। ३२१ ॥

·३२
सिरिरयणसेहरसूरिहि संकलिया
तं सोजणं राया विमिदअचित्तो गओ मावास ।
पणयो य कुमारेण मयणासहिएण विणएणं ॥३२२
लज्जाऽऽणो नरिंदो पमणइ पिद्धी मम गयविवेत्र।
जे दप्पसप्पविसमुच्छिपण कयमैरिसमकज ।। ३२३ ।।
वच्छे धन्नाऽसि तुम कयपुन्ना तसि संसि सविवेआ।
त चेव मुणियतत्ता जीए एयारिसं सत्तं ।। ३२४ ॥
उद्धरि मज्झ कुलं उद्धरिया जीइ निययजणणी वि ।
उद्धरिओ जिणधम्मो सा धन्ना तसि परमिका ॥३२५॥
अन्नाणतपंधेण दुद्धरऽहंकारगयविवेगेणं ।
जो अबराहो तइआ कओ मए तं खममु वच्छे !||३२६
विणओणया य मयणा भणेइ मा ताय ! कुणम् मणखेये
एय मह कम्मवसेण चैव सबंपि संजाय ॥ ३२७ ।।
नो दे कोइ कस्सवि, मुखं दुक्खं च निच्छओ एसो
निअयं चेच समन्जिअमुवभुञ्जइ जंतुणा कम्मं ॥३२८॥
मा वहउ कोइ गज फिर फज्ज मए कय होड ।
मुरवरकयपि कज्ज कम्मवसा होइ विवरी ॥३२९॥
ता नाय ! निणुत्तं तचमुत्तमं मुणस जेण नाएर्ण ।
नज्जइ कम्मजियाणं वलावलं बंधमुक्खं च ॥३३०॥
तत्तो धम्म पडिवज्निऊण राया भणेइ संतुहो।
सीहरहरायतणो जनामाया मए लदो ॥ ३३१॥

·-सिरिसिरिवालकहा
ते पत्थरमित्तकए इत्यमि-पसारियमि सहसति ।
-चडिओ अचिंतिओ च्चिय नूनं चिंतामणी पसो ॥३३
जामाइयं च धूर्य आरोविय गयवरंमि नरनाहो ।
महया महेण गिहमाणिऊण सम्माणइ धणेहिं ॥३३३॥
जायं च साहुवायं मयणाए सत्तसीलकलियाए।
जिणसासणप्पभावो सयले नयरंमि वियरिओ ॥३३४
अन्नदिणे सिरिसालो हयगयरहमुद्दडपरियरसमेओ।
चडिओ रायवाडीए पच्चक्खो मुरकुमारुव्व ॥३३५॥
लोए अ सप्पमोए पिवखते चडिअ चंदसालाम ।
गामिल्लएण केणवि नागरिओ पुच्छिओ कोवि ॥३३६
भो भो कहेसु को एस जाइ लीलाइ रायतणउच्च ?।
नागरिओ भणइ अहो, नरवरजामाउओ एसो ॥३३७॥
तं सोऊण कुमारो सहसा सरताडिओव्व विच्छाओ।
जाओ बलिऊण समागओ अ गेईमि सविसाभो ॥३३८।
तं तारिसं च जणणी दट्टण समाकुला भणइ एवं ।
कि अन्न पच्छ ! कोविहु तुह अंगे वाहए वाही ॥३३'
किंवा आखंडलसरिस सुज्झ केणावि खडिया आणा।
अहया अघडतोवि हु पराभवो केणवि को ते १॥३४.
किंवा कन्नारयणं, किपि हु हियए खडकए तुज्झ ।
यरणीको अविणओ, सो मयणाए न संभवद ॥३४॥

·सिरिरयणसेहरसूरिहिं संकलिया
केगावि कारणेग, चिंतातुरमत्यि तुह मणं नूगं ।
जेणं तह मुहकमल, विच्छायं दीसई बन्छ !॥ ३४२ ।।
कमरेण भणिअमम्मो! परसिं मझो न एकपि ।
कारणमस्थियमिम, अन्नं पुण कारण मुगम् ॥३४३॥
नाई नियगुणेहि, न तायनामेण नो तुह गुणेहि।
इह विकखाओ जाओ, अहयं मुमुरस्प नामेणं ॥३४४॥
तं पुण अहमादमत्तकारणं वज्जियं मृपुरिसेहिं ।
तत्त्चिय मझ मण दूमिज्जइ मुमुरवासेगं ॥३५॥
तो भणि जणणोए, बहु सिन मेलिऊग चउरंगे ।
लिइन्छ निलपिमरज, मद हिवर्ष कुमठ निरसल्ला३४६॥
कुमरेणुत्वं मुमुरयवलेए जं गिदणं सरजस्स !
तं च मद्दचित्र मइ, मज्नं चित्तं धुर्व अम्मो! ॥३४७॥
ता जइ समुपजिअ सिविलेण गिण्डामि पेड़ों रज्ज ।
ता होइ मझ चितमि निर्बु अन्नहा नेत्र ॥ ३४८ ॥
तत्तो गनूगमई, कन्यवि देमनरंमि इक्लिो।
अज्जिअलच्छिपलेपण, लहुं गहिस्सामि पिअरनं ॥३४९||
सं पड़ जंपइ जणणो, वालो सरलोऽसि त सि मुखमालो ।
देसंतरेस भमण, विममें दुक्खाबई चैव ।। ३५० ॥
सो कुमरो जणणी पर, जंपद मा माइ ! एरिस मणम् ।
वावञ्चिय विसमत, जाव न घीरा पवग्जति ॥ ३५१॥

·सिरिसिरिवालकहा पभणइ पुणाऽवि माया, वच्छय ! अम्हे सहागमिस्सामो। को अन्द पडिबंधो तुम विणा इत्य ठाणमि ? ॥३५२।। कुमरो कहेइ अम्मो ! तुम्हेडिं सहागयाहिं सबत्य । न भवामि मुकलपओ, ता तुम्हे रहह इत्येव ॥ ३५३॥ मयणा भणेइ सामित्र! तुम्ह अणुगामिणी भविस्सामि । भारंपि हु फिपि अहं न करिस्सं देहछायच ॥३५४|| कुमरेणुत्तं उत्तमधम्मपरे देवि ! मज्झ वयणेणं । नियसस्मूमुस्सूसणपरा तुम रहम इत्येव ॥ ३५५ ॥ मयणाऽऽद पइपवास सइओ इच्छंति कहवि नौ तहवि। तुम्हं आयेसूचिय महप्पमाणं परं नाह ! ॥ ३५६ ॥ अरिहंताऽऽपयाई खपि न मणार मिल्हियन्याई । नियनणणि चसरिजमुकइयावि हुमंऽपि नियदासीं॥३५७ जगणीवि तस्स नाउण निच्छय तिलयमंगलं का। पभणइ तह सेयत्थं नवपयझाणं करिस्समई ॥ ३५८ ॥ मयणा भणेइ अयंपि नाद ! निचंपि निच्चलमणेणं कल्याणकारणाई झाइस्स ते नवपयाई ।। ३५९ ।। तेणं मयणावयणामएण सित्तो नमित्तु माइपए । संभासिऊण दइयं सिरिपालो गहिअकरवालो ॥३६०|| निम्मळवारुणमंडलमंडिअससिचारपाणमुपवेसे। तच्चरणपटमकमणे कमेण चल्लेइ गेहाआ ॥३६॥ जुम्म ।

·३६ सिरिरयणसेहरसूरिहिं संकलिया सो गागागरपुरपत्तनेमु कोऊहलाई पिकखंतो। निम्भयचित्तो पंचागणुव्व गिरिपरिसरं पत्तो ॥३६२।। तत्य य एगंमि वणे नंदणवणसरिसंसरसपुप्फफले । कोइलालरखरम्मतरुपति ना निहालेइ ॥ ३६३ ।। ता चारुचंपयतले आसीणं पचरवनेवत्थं । एगे मुंदरपुरिस पिक्खइ मतं च झायवे ॥ ३६४ ॥ सो जावसमतीए विणयपरो पुच्छिओ कुमारेण । फोऽसि तु किं झायसि एगागी किं च इत्थ वणे ? ॥३६॥ तेणुत्वं गुरुदत्ता विज्जा मह अस्थि सा मए जविआ। परमुत्तरसाहगमंतरेण सामे न सिज्ज्ञेइ ॥ २६६ ॥ जइ त होऽसि महायस ! मह उत्तरसाहगो कहवि अन्ज । ताऽहं होमि कयत्यो, विज्जासिद्धोइ निम्मत ॥२६७|| तत्तो कमरकएणं साहज्जेणं स साहगो पुरिसो। लीलाइ सिद्धविज्जो जाओ एगाइ रयणीए ॥ ३६८ ॥ तत्तो सागपुरिसेण तेण कुमरस्स भोसहीजुअल ।। पडिउवयारस्स कए दाऊगं भणियमेयं च ॥३६९॥ जलतारिणी अएगा परसत्यनिवारिणो तहा वोया। एयाउ ओसहीओ तिघाउमढियाउ धारिज्जा ॥३७०॥ कुमरेण समं सो विज्जसाहगो जाइ गिरिनियंमि । ता सत्य घाडवाइअपुरिसेहिं एरिस भणिओ ।। ३७१ ।।

·सिरिसिरिवालकहा
देव! तुह देसिएणं कम्पपमाणेग साहयताम् ।
केणावि कारणेणं अम्हाणन होइ रससिद्धी ।। ३७२ ।।
कुमरेण तो भणियं भी मह दिहीइ सादह इमंति ।
ता तेहिं तहाविहिए जाया फल्लाणरससिद्धी ॥३७३।।
काऊग कंचणं साहगेहि भणिभ कुमार ! अम्हाणं ।
जं जाया रससिद्धी तुम्हाणं सो पसाओत्ति ॥ ३७४ ॥
ता गिण्ह कगगमेय नो गिग्दइ निप्पिदो कुमारो य ।
तहवि हु अलपंतस्सवि किंपि हु बंधीत ते वत्से ॥३७२।।
. तत्तो कुमरो पत्तो कमेण भरुयच्छनापयं नयरं ।
कणगवएण गिण्हइ वत्यालंकारसत्थाई ॥ ३७६ ॥
काऊण घाउमहियं ओसदिजुयलं च बंधा भुयंमि ।
लीलाइ भमइ नपरे सछंद मुरकुमारूष ।। ३७७ ॥
इओ य-
कोसंबीनयरोए धवलो नामेण वाणिो अत्यि।
सो बहुपशुचि लोए. कुबेरनामेश विक्खाओ ॥३७८॥
बहुकणयकोडिगाहिअफयाणगो णेगवाणिउत्तेहिं ।
सहिओ सो सत्यवई भरुपन्छे आगमओ अस्थि ॥३७९
जाओ य.तत्य लाहो पवरो सो तहवि दबलोहेण ।
परकूलगमणपउगो पउणइ बहुमागवत्ताई ॥ ३८० ॥
मझिमजुंगो एगो सोसारवएहि कयसोहो ।
चत्तारि य लहुजुंगा चउचउहि परिकलिभा ॥२८॥

·सिरियणसेहरसूरिह संकलिया (वडसफरपबहणाणं एगसयं पेडियाण अहस्यं । चउरासी दोणाणं चउसही वेगडाणं च ।। ३८२ ।। 'सिल्लाणं चउपना आवताणं च तह य पंचासा। पणतीस च खुरप्पा एवं सयपंच योहित्या ॥३८॥ गहिऊण निवाएस भरिया विविहेहि ते कयाणेहिं । 'नाखुइयमालमेहि अहिटिया वाणिउत्तेहिं ।। ३८४ ॥ मरजीवएहि गम्भिल्लएहिं खुल्लासएहिं खेलेहि । मुंकाणिएहि सययं कयजालवणीविहिविसेसा ॥३८५।। नाणविहसत्यविहत्यहत्यसुहडाण दससहस्सेहि । धरलस्स सेवगेहिं रविवजंठा पयत्तणं ॥ ३८६ ॥ बहुचमरछत्तसिकरिधयवडवरमउडविहिअसिंगारा। सिदोरसारनंगरपक्रवरभेरीहि कयसोहा ॥ ३८७ ।। जलसंवलइंधणसंगहेण ते पूरिऊण समुहुत्ते। धवलो य सपरिवारो चडिओ चालावए जाव ॥३८८॥ ताव बलीमुवि दिज्जतयासु बज्जततारतूरेसुं। निज्जामएहि पोआ चालिज्जताविन चलंति ॥३८९॥ तत्वोस संजाओ धवलो चिंताइ वीइ कालमुद्दो। उचरिय गओ नयरिं पुच्छइ सीकोत्तरि चेग ॥३९॥ सा कहइ देवयायंभियाई पयाई जाणवत्ताई। बत्तीसमुलक्खणनरवलीइ दिन्नाइ चल्लंति ॥ ३९१ ।।

·सिरिसिरिपालकहा
तत्तो धवलो सुमहग्यवत्युभिट्टाइ तोसिऊण निवं ।
विनवइ देव ! एगं बलिकम्जे दिज्जउ नरं मे ॥३९२।।
रना भणिय-जो कोऽवि होइ वइदेसिमो अणाहो ।
ते गिह जहिच्छाए भन्नो पुण नो गइयब्वे ।। ३९३ ।।
तत्तो धवलस्स भडा जाब गवेसति तारिस पुरिसं ।
वा सिरिपालो कुमरो विदेसिओ जाणिभो तेहिं ॥३९४||
बत्तीसलपखणपरो कहिओ धवलस्स तेहिं पुरिसेहि ।
घवटेण पुणो रायाएसो गहिओ य तगहणे ॥ ३९५ ॥
सो सिरिपालो चउयमि लीलाइ संनिविद्योदि ।
यवलमडेहि उम्मडसत्येहि झति अक्खित्तो ।। ३९६ ।।
रेरे सुरिअंचल्लम स्टो तुह अज्ज घवलसत्यवई ।
सं देवयापलीए दिनसि मा कहसि नो कहि ॥३९७॥
कमरेणुतं रे रे देह वलि तेण धवलपमुणावि ।
पंचाणणेण कस्यवि कि केणवि दिज्जए हु वली?॥३९८||
तत्तो पपडति भडा किपि वलं जाच नाव कुमरकर्य ।
सोऊण सीहनाय गोमाउगणुच ते नहा ।। ३९९ ।।
घवलम्स पेरिएणं रनाचि हु पेसिप निय सिन्नं ।
तपि हु कुमरेण कयं हयप्पयावं खणद्वेग ॥ ४०० ॥

·इति सिरिसिरिवालकहाए चउसयगाहाओ समचायो ।

·SITI SIRITILAKALI (THE STORY OF SURIPĪLA) Translation Having Contemplated in the lotos like art the Nine Dignit108 such as the Arbat C. I shall speak a little about the most ele. ited greatness of the Siddha-Chakra (or The ircle of the Sacred Ones), (1) Hore in the contioent bf Jamba, in the idale part of the Southern Bharatārdha, ere is the country named Magadia, prosper. 3 with abundant wealth and Co“D, well-known the (poople of the world. (2) Whero originated tho Tirtha (or the Fourold Religion) of tho Lord Víra which spread the world The Gitarthas (or the great ges) propound that place to be & special aco of pilgrimge. (3) In that dlagadba country there is an cellent city nimed Rājngriha, the boundaryles of which are well-decorated by the mounins Vaibhara and Vipufs. () ·2 Siri Sirivālakahā There king Shrenika, who was well-known in all the three worlds, who was a great devotee of the foot of the Conquerer Vîra and who had, through good fortune, earned for himself the 'karma' which enables & person to attain to the position of & Tirthankars, protected bis kingdom. (5) Whose chief queen was Nanda by name, she having an excellent son named Abhayakumāra, endowed with many virtaes and a store of four kinds of talents. (6) He had a second wife name 1 Chillana, the daughter of king Chedaya, who had (the eldest) son named Asogachanda (i. e. Kunika) and (the other two sons named) Hala and 'Vihalla. (7) He had many otier queens such as Dham Tani and others, and many clever sons who were devoted to the foot of their parents. (8) That king Shrenika, whose energy for Utsaha-S'akti was incited by Abhayakumāra, and whose prowess was manifest in the three worlds, protected (his) kingdom as well as religion. (5 In the meanwhile Lord Mabāvirs, the Prophet, who was worshipped by the gods and ·Translation who was moving (upon the surface of the earth on his religious journeys), arrived at city, situated in the vicinity of Rājagriha. (10) He sent tho gago Gautams, his first papil, and the eldest of all the holders of & Gans, who was great on account of the vittne of his 'merits, for the (spiritual) benefit of the people of Rajagriba. (11) He, having obtained the command of the Lord (Jina), came to the garden of the city of Rājagriha being burrounded by a number of monks (12) Having heard of his arrival, all the people of the city, including the king, fosthwith cano to the garden with all their graadeur. (13) And having observed 'the five-fold manner of approaching,' and having gone rond him thrice, and (then) having bowed down to the feet of Gautama, they took their proper soats. (14) (Then), the Reverend One (Gautams) also, who was intent upon doing good (to the peo plo), began to preach the true nature of religion by means of a voice which was as profound 88 (the roaring of) a cload full of water. (15) "Oh, you high-spirited ones! baying, by the power of (your) meritorious deeds, obtained ·Siri Siçivālakahā (this) birth as a human being which is difficult to be obtained, and the excellent (Arya") country and (arya') family, as well as the provision of a worthy preceptor, it behoves you to well engage yourself in the practice of true relgion. (16, 17) " That religion has bøon propounded by all the excellont Jinas to be consisting) of four parts viz. Clarity, Character, Penance, and the Pure Mental Condition—these are its (four) parts. (18) “There also Charity, withouļ the pure mental condition, does not become a cause of emancipation; and character, devoid of the puro mental condition, becomes fruitless in the world, indeed! (19) “ Without the pare mental condition, oven penance becomes only a cause of th: increase of the flood of the world. Thereforo one's own montal condition itselt must be made exceodingly pure. (20) "The pure mental condition is the subject of the mind, and the mind is vory difficult to bo conquorod (because it is withont any prop- Henco Itoditation' has been prescribod to be thc prop for carbing it. (21) ·5 Translation "Though there are many kinds of props (or Bapports propounded for corbing the mind ) in the scriptores, yet the meditation on the Narapada' (or The Circle of the Nin'e Dignities) is the best; so declare the propbots of the world (i. e, the Jinas). (22) "The Arhats (or The Destroyers of internal enemies goch is Love and Hato), The Siddhas (or the Emancipated Ones), The Acharyas (or the Religious Heads), The Upadhyāyas (or the Religious Teachers', The Alopke, The Right Faith, The (Right) Knowledge, The (Right) Character, and The (Right) Penande-these nine should be known to be the Napapada' (or The Nine Diguities). (23) "There (in the Narupada') you sboala always contemplate upon the Arhats (i. e. the Tirthankara3) who are free from The Eighteen Faults,' who are possessed of pare knowledge, and who have propounded 'Thé Truth' (consisting of the nino fondamental categories of Jainis), and who are bowed down by the lords of gods (i. e. Indrás). (24) “Ycu should, with an exclasively devoted mind, constantly moditate upon the Siddhas for the Emancipated On93) vbo are of fifteen kinds (lit. who aro woll-known by their filtean > ·6 Siri Sirivālskabā ? kinds), who are freed from the tio of heavy Earmas, and who have achieved. The Four Infinitios. (25) “ You should always contemplate upon the excellent Acbāryas (or The Heads of Religion), who are pious being possessed 'the fiyo conducts (or behaviours),' who are always alert in preaching the exceedingly chaste commandments (of the Jipe), and who are intent upon doing good (to the world). (26) " You should well meditato apon the Upādhyayas (or The Religious Teachers, who are placed at the head ('titti') of the Gana, who ate diligent in teaching the Sutra and its meaning, and who are deeply cogroused in (their) study. (27) ** You should contemplate upon the Sadhus (or monks), who are moving in all the Karmabhumis, who are possessed of many (viz. 27) virtues, who are protected (in mind, body and speer h), who are free from all kinds of atta. . chmant), and who have destroyed all the kashāyas' or bad emotions (48) "Always keep in the place of your mind the jewel-lamp in the form of Right Faith which creates true belief in the teachings of ·Translation 7 at the principles taught by the Ayamas (or scriptares) propounded by The Omniscient Sages. (29) Acquire, with disciplina, Kaowledye con- . bīsting of the philosophy of the collection of Niae Catégories of fundamental truth (Nava Tattva) such as 'jiva', 'ajiva', etc, which is the root of all merits. (30) " Practise Charicrer (which is) explained thus: "The abandonment of bad actions and tbe observance of good ones,' (and which is) endowed with excellent nerits. (31) Practise Fell' the twelvu-fold Pedance' which is ju-t like the sun-which also has got twelve forms (the suns being twelve in number), and which is capable of removing the mass of darkness in the form of heavy karmas, just as the sun romoves the mass of pitchy darkness (from the world), and which is, more OVUT, free from the beat of emotions (unlike the sun which is possessed of heat). (32) * These Nine Digoities which constitute the very 03sence of the Jaina Religion (lit, the rolígion of the excellent Jina) and which bring spiritual welfaro (to as), sh ould be adored with (proper) zeligious ritos (33) * Morcover, having worshipp d with dili- ·8 Siri Sirivālakahā gence The Circle of the Sacred Ones formed by these Nine Dignities, (à mân) obtains real bap piness like Kiny Shripala." (34) Then the lord of Magadha (i. e. king Sbrenika) asked, "Oh, you lord of the excellent sages ! ho was this king Shripāla, and how did he obtain happiness having adored The Circle of the Sacred Ones ? » (35) Then said the sage, "Oh, you excellent amoug men! bear this beautifu) story which is charming on account of the greatness of The Circle of the Sacred Ones, and which excites great wonder (in our hearts)". (36) It is as follows: Here in this Kharata continent, in the southern part of it, there was a very famous and ascellent country named Malaga which was very prosperous (lit, in which all kinds of prosperity had implanted their feet). (37) Of what description (was that Malaya country ?) There were (in it) at various places (mány) villages, inhabited (lit. prot-cted) by righteous persons, which resembled a-cetics who are also protected by the three Guptis"; and there yere, also, at various places lofty mountains ·Translation 9 which were difficult to be crossed just like fairs (lit. the meeting places of familes) walich are also difficult to be crossed. (38) There kere (also) at various places streamlets full of water thich resembled piostitátes who ato fall of erotic sentiment. There were (also) at various places lines of förests which afforded pleasure, and which (therefore) resembled lines of virtues which (also) give happiness. (39) There were (also) at various places great lakes full of water, thich resembled great cities which are full of inerchadts. There were (also) &t various places beaut ful com-pens abundant with milk which resembled the mouths of learned persons which are full of the charm of speech. (40) In thaé Maláta country which tras never visited by drought or chlanity, there was an excellent ancient city calied Ujjaini. (41) Of what description was that (city)! (There is only one Prajapati i. e. Brahma in the world, but in tbis city) there were many prajāpatis' or persons having progeny (1. c. fathers of children), (there is only one Narottama or Purushottama i.e. Lord Krishna in 6

·10
Sırı Siriyalakahā
this world, but in this city) there were many
purushottamas' i e excellont men, (there 18
only one Maheshwara 1 o Sirs or Vishna in
this world, but in this city) there were many
• maheshwaras' or opulent persons (there is
only one Indra (lit husband of Sachi ) in this
world, but in this city) all the people were
'schivara'1 e were possessed of clothes (1
e, thoy were quite happy) (42)
(Thoro is only one Gauri 1 o Parvati 10
this world who resides oa mount Kailasa, bat
m this city) there were a number of 'gauris"
Le virgin-girls playing in every house (there
is only one goddess Shreo I e Lain in tb18
world, but si this city) there were abres
riches every horo (thore is only ono Rambha
in this world, but in this city) there were
many 'rambhās'i plasataja trees in every
forest, (there 13 only ono goddess Rati and ono
goddess Priti in this world, but in this city)
thero vero 'fati' and 'priti' i o love and
affection at erory placo (13)
If any person endowed with keon intolloct
an doscribe that ety, which surpasses the city
of gods (712. Indrapurı), it is only the precop
tor of ladra (1, e Brihaspatı) (44)
Or

·Translation 11 There (i. e. in Ujiaini) ruled (lit. war) a king who was Prajāpāla by name as well as by merits, and who was humblo-spirited towards the virtuous and harxh-spirited towards the wicked. (45) In his harem, there were two very beautiful clover queens, wybo by the excellent beauty of their bodies deprived Gauri (i. e. Parpati) of her pride. (46) Ono was Sobaggasandari by name with her body delicate on accouot of her gracefulness, and the other tras Rarasundari by name resembling the goddess Rati in beauty. (17) The first (i. e. Sohaggasandari) was born in the family of the wojshippers of Siva and hence she was a heretic. The second (Ruvasandari) was the daughter of a Sbrāyaka and hence she was a believer (in the Jaina Faith). (48) They were of the same age and possessed of the same grace and beanty; and even though they were Co-Vives, they were generally attached to each other. (49) But once when they were thinkiog over the nature of religion existing in their indivi.. dual) minds, there was a great disagreement between them-(eren) as great as the difference between pvison and nectar. (50) ·12 Siri Sirivālakahā Both of them, onjoying with the bost of kings various kinds of amorous 'sports, bocino pregnant in & short time. (51) (Then), they gave delivery at the (proper) time, and daughters were born to both of them. The king also reared them up with great joy. (52) (Then), the lord of men (1, 0, the king) gavo the excellent namo Saragunduri tó tho daughtor of Sohiggasundari and tho namo Mayanssandarî to tho (daughter of the) othor (queen Ruvasundari). (53) (Thon) when it was time (for their stady,) they were entrusted by tho king to tho (two) preceptors Sivabbuti and Subu idhi who wero proficient in the Şaira and tho Juina doctrines respetively, (54) Surasundari began to learn writing, colanting (i.r. mathematics), 'lakshana' (i.. tho scinco of an indirect application or goconda y sigoiscance of a word' or 'tho scioncs of suspicious or innuspicions marks on the body'). prosody, poctry ladon with 'alamkarag' or figures of speech, logic and the old Smritis'. (55) Shs (also) learnt dramatury, singing, d800- ing, astrology, medical scionca, spo'lk or incintations, charms, magic, tho art of captivation ·13 Translation (of beritching the miods of mon), Mukhala' ( a kind of art,), and painting. (56) She (also) learnt witchcraft and the art of fascination as well as the aft of making gestures, and all other sciencos fhich create Touder (in the hearts of men) (57) There pas no art, no proficiency, and no scionco wbich 1738 not learnt by her, who was posscesed of (great) intellect. (58) That Surasundari, specially proficient in singing etc. and (therefore) greatly engrossed in the diversion of tho luto, became (rory) clever and (gradoally) attained to youth. (59) "As is the preceptoç, so is the papil.' Hence she turned out to be a heretic and beame poffed op with prido. (60) (Non) in the fame way bayadosandari, u bo was possessed of puro discrimination blesgod (with the gift of religion), and who was possessed of decorum, also learnt (all) these aits as if in sport (ie. quite easily) (61) That girl Masingeandari Tas so trained by (her) preceptor who tres proficient in the Joina Doctrine, that she also) became 7e!)- versed in it. (62) (She learnt that there is only) One (and ·14 Siri Sirivālakabā the same) Satta' fie. & particolar power os dharma' on account of which all the thing in the universe are found to be existing to gether), 'Two-fold philosophical system' ( viz Dravyárthika and Paryāyarthika), Three-fola Time (past, present and future), Four-fold Exis tence (Nārki, Tiryanch, Deva and Manushya) The Five Categories (Astikayas), The Six Predicamonts (Dravyas or Padarthas) and The Seren Nayas (or systems of philosophical thinking). (63) (Sho also learnt) The Eight Karmas, Tho Nino Tattvas (or categories of fandamental truth), The Ten Qualities (of a monk), Tho Eleven Pratimās and Tho Twelve Vows ( of the Shrāyako). (61) Thus gbo obtaipod proficiency in all thoso (categories) which constitute the essenca of thinking and character, Şho also know (many) other minuto thoughts as well as she knew her naine (io. she knes them very well.) (65) Sho counted the principal (eight) divisions of karpa and (158) subsidisry potencies ("Pro hritis') of actian, She know the 'Korma Sthiti” (or time fixed for various karmas). Sho know (tho good as well as bad) offocts of karma, and tho knew (also)' Bandha' (1.0. tho karmas ·Translation ( 15 which we are at present accumulating), 'Udaza' (or the karmas which we are actually exporiencing at present), Udimā', for the act of entering of pre-matore karmas into 'Udaya' by sudden changes into the 'Adhyavasāyas or feelings of the soul), and 'Sattă' (1.e. the karmas which we have already accumulated). (66) How can she indeed! be not of that charact r whose teacher was that Şubuddhi (lit. one who is possessed of pure intellect) who was tranquil and self-restrained, who had conquered (all) his senses and who was courageous. (67) Well-versed in all the arts and sciences, endowed with the pure virtues of True Faith (Samyaktva) and character, and fully equipped with (i.e. possessed of) modesty, that Mayana sundari (also gradually) attained to youth. (68) Ou a certain day (both) the princesses were sent for with their preceptors by the king who was sitting in the inner assembly-hall. (69) They, who were humble (lit. bent down) op account of modesty, and who had agitated (the minds of the people in the) assembly with the brilliance of their beauty, were made to sit by the king on his both the sides with (great) affection. (70) ·16 Siri Sirivālakabı The king, who was greatly delighted (to seo them), gaye-simultaneously ta borh of them foot (* pada') of a riddle, in order to test ther intellect. (71) (It was) thos: These (thiogs) are indeed obtained ty merits.' Then at that very moment Surasundari, who was very fickle and who was very much pffed up with pride, said: "Ah! Ah! I shall solve it; listen to 28." (72) It is thus: • Riches, youth, cleverness, a healthy body (lit. one's body free from diseases). and the onion with one whom we love these (things) are indeed! obtained by merits. (73) Having heard her, the king, who was pleased, began to praise (the preceptur) thus : Very clover (lit, very good) is the preceptor who bus trainod her (80 well).” Then tho assembly also began to say, True it is (our Lord !), (74) Thon being asked by the king, 2ſayans also, who was greatly attached to the words of tho Jips and who Tag equanimous and 60fcontrolled, solved that riddle according to her own natural tendencs. (75) (Sho spired the ridille) thos: Mindosty, discrimination, o pare (lit delightfol) mind, a body ·Translation 17 pore .with chastity, and the union with the highest path (ie, emancipation), these (things) are indeed ! obtained by merits. (76) Then her teacher was pleased as well as her mother, but not the rest; because the preachings of the Tattya ( or the fundamental categories of inherent trath) do not bring joy to those who are heretics, (77) (Now) in the meanwhile, (it happened like this). There was in the country of Kurujangala, an excellent city named Shankhapuri which afterwards became known as Ahichhatta. (78) In that city, thero lived the king Damitari who was like the god of death to his enomios. And every year he used to go to the king of Ujjaini to pay his obeisance. (79) On a certain day his son Aridamans, who was possessed of magnanimous youth, came to Ujjaioi in the place of his father to pay obeisanco (to the king of Ujjaini). (80) Surasunderi looked at him (i.e. Aridamana), who had como there to pay his obeisance to the king, and who yas possessed of wonderful (lit. colestial) beauty, casting percing glances at him. (81) That daughter (lit. girl, who had fixed her ૨ ·18 Siri Siriyalokaha eyes on him there, Fas seen by the king, and was asked, " Tell me, my child! whom would you like to be your husband ?" (82) Then she who was pleased and encouraged and who had put aside the fear (lit, sbame) of the people said: “ If through the favour of my father any thing that I desire can be hod, let such a mau, who is proficient in all arts and who is possessed of ġoung age, beautiful form and orcellent beants, be my husband; or ( here ) the words of my father themselves aro lew, because, father ! you yourself alono are roady, like & Desire-yielding tree incarnate, to fulll the desires of the minds of your servants. (83, 81, 85) Then the king, who was pleased and who had known her mind by her friog ker glance (on that prioce), said: "Oh, child I lot this Aridamana be your husband." Then all the people in the assembly said: "Oh, king I this union (betweon Aridamana and Surasundori ) is, indeed ! very desirable (lit. besutiful) liko the union betweon 3 piper-botel treo and the arecā (or the botel-nut-troe.)" (87) Thon Mayanaşundati also was asked with alloction by the king (thus ): "Oh, child ! toll p1 ·Translation 19 1 ze At Once what kiad of husband should be given to you (88) 2 " But she, who had acquired pure discrimi. nation by (her study of) the essence of ihe thoughts and the words of the Jida, and who was fully equipped with the virtue of woelesty, and who had her face bent downwards, did not speak, and, therefure, being asked again by the king, she, having smiled a little, sail: “Oh, father! is it proper that you, who are o dowod with discrimination ask me this question ? (It īs no proper, ) because noble-born girls do not say (such things as ) let this be my husband.' (But to them ) he, who is given to them by their parents, is indeed I welcome. (89-91) "(Still, however, ) here in the question of giving a husband (or wife ), even pirents are merely an instrumental or apparent cause (and not an efficient one ); but generally the union between souls (as husband and wife ) is already decided by our actions of previous births. (92) Whatever karma, good or bad, is accumulated by a jiva' at & particolar time, that karma of his comes into effect at another parti. eular time as if tied down with a string... That daughter (lit. gul) who is :

·20 Siri Sirivālakabā 66 of many merits, open though given in a loir family, becomes bappy; and (that daughter ) who is devoid of morits, oveti though given in s poble family, becomes miserable. (-94 ) Therefore, oh, father ! this pride, that the world is happy or miserable on account of the favour or disfavour shown by you, does not behove you who are conversant with the true nature of things. (95) Ob, father! you are at once pleased with him who is possessed of the power of merits, and you are not pleased with him who is devoid of merits. (96) "Even fate, disposition (or nature) and Dravya etc. (i.e. Dravya, Kshetra, Kāla and Bhava) which are our helpers, yield us fruits in keeping with our actions of previous birth.” (97) Then the king, who ras greatly displeased said: “Oh! it is due to my favour that you are putting on beautiful) drogi aud ornaments, and how is it that you (daro to) say like this? (98) (Theo) having smiled, Mayanâ repliod: "I am born in your house, oh, fathor ! on account of tho merit of good deeds practised by mo (in my previous birtb), and hence it is that I opericnce (these) pleasures. (99) ·Translation, 21. "A meritorious deed, done in provious life, alone becomes a cause of happiness to the souls; and a bad dood (doge in previous life) certainly becomes a cause of misery. (100) "The pleasant or unpleasant effect of. karma which has arisen, cannot any how be removed even by gods, demons, kings or persons possessed of great intellect. "(101) Then, the king who was enraged: (said:) Oh, oh! this girl is devoid of merits, and cleverness, because she does not regard aby good done (to her), by me,” (102) (Then) the people of the assembly said: Oh, lord! what can this simpleton know? You yourself, if pleased, bre a desire-yielding tree, and if displeased, the god of death." (103) (Then) Meyadā said: "Fie opou all these who are copetous of a paltry sum of money, and who (therefore) speak only honey-mouthed words open though thoy knose them to bei false. (104) * If, father ! your servants are happy on account of your favour, (then) how is it that some of them, though rendering the same kind of service, are miserable ? (105) Thereforo, oh, father 1 let whomever you << ·22 Sırı Sıriyalakaba please be my husband. If I might have got merits, he, even if unmeritorious, will become meritorious (106) "If, on the contrary, I were devoid of merits, even a good husband, indeed! vill bocome bad on account of the evil effect of my karma” (107) Then the king being greatly enraged thoughts "I am (thus) belittled by this foolish girl and, therefore, she has turned out to be my enemy (end ceased to be my daughter) " (108) Having seen the king, with his eye-brow fierce, and his face terrible on account of his rago, the minister, who was (very) clever said: • Lord I (now) It is time for (gong to the pleaguro-garden.” (109) (Then) the king, burning with rage, mountod an excellent horse and accompanied by his feudatory kings and ministers went to the royal garden (110) When the king, with his retinuo, came out of the city, he saw, 12 hus front, a crowd of poo plo cominó (before him) with great pomp (111) Then the minister, who had got the intel igence (about tho crowd), being asked by the 20% who was struck with wonder said "Oh, ·ce Translation 23 lord I listen to me; I shall tell you the secret about the crowd of the people. (112) Oh, lord I these seven hundred handsome, young and brave men, are attacked by the wicked (disease of) Leprosy and are all (therafore) gathered together. (113) " They found a boy who was suffering from the disease ofarbaraka' (a variety of leprosy) and was taken by them (with them), and was given the name Umbararınav (i.e. thu king of the lepers). (114) “He was mounted on an excellent male, and a person whose skin was spoiled (i.e. whitened on account of leprosy) was the bearer of his umbrella; (tto) persons who had lost their noses (ie, whose poses vere stunted) were waying 'chauries' at bim and persons, who were producing 'dbioi, dhini,' sound, were go ing ahead of him. (115) 4 Persons who had lost their ears were his bellmen, persons suffering from the disease of mandala" (& variety of leprosy with red round spots) were his bodyguards, & person suffering from the disease of derdru' (or Herpes-& variety of leprosy) was the bearer of his botel-box, and he had got a minister

·24
Siri Sirivālakabā
named Galianguli (1.4. a person wbo bad lost
his fingers). (116)
"Some of his gervants were suffering from
the disease of 'prasætikavāta' (1.o, the wind
produced in the Tomb during the paogs of
travail), some were formidable on account of
(the diseases of ) 'kachbu' (i.e. itch or scab)
and darbha' (a kind of disease) and some of
them trere suffering from a skin-disease called
pāmā which resembles 'vicharchila! (ie.
itch or scab). (117)
“He (i.e. Umbararāja), thus surrounded by
his multitude of the lepers, and wandering on
the surface of the earth in royal families, de
manded his desired gift (from the various kings
that he came across). (118)
“Oh, king! it is he who is coming here
with great pomp; therefore, leaving this
path, you should (better) go in a different
direction." (119)
Then when the king turned towards another
direction, that multitude of lepers) id front
(of him) also forthwith turned that (same)
direction. (120)
(Then) the king said to the minister,
" Having gone to the front, please, stop them,

·Translation -
25
even by giving (them their) desired gift, tense
their sight is not at all) pleasant. * (121)
While the minister was trying to do this
(Umbararāja's minister) Damed Gabim
once came before the king and best speak
thus, (122)

·26
Sir Siriyalakabı
(Then ) Galianguli said " We have heard
this fame of the king that the ruler of Malava
does never indeed disregard & supplication (128)
" Therefore, lose today that pure fame of
that lord of kings, or give us any bride (no
matter) even if born in a low family ” (129)
(Then) the king replied You will be
given one bride who, indeed l yould (liko to )
lose (h14) fanje only for so little) a thing (lit
work) as this?' (130)
The king, whose (power of) pure disciani
Bation was burnt down by the fire of anger,
thought in his mnd (thus) 'I shall give him
that daughter of mine (16 Mayana ) who has
turned out to be my enemy' (131)
Therefore having turned away (from that
place) all at once, the king came to his palace,
and called that daughter of his named Mayana.
sundari (132)
(And he said to her), " If at all yon con
Eess even to-day that the happiness (you en
Joy) 13 due to my favour, I shall get you
married to an excellent husband and give you.
much wealth (133)
But if on the contrary, you again beliovo
in your karma alone, let this king of the

·Translation 27 lepers, who is brought here by your karma, be your husband and let go deliberation (lit. what is the use of deliberation !)" (134) The girl having smiled said: “Whoever is brought {to me) by my karma, whether a king or a beggar (lit. poor), is acceptable to me (as a husband)." (135) The king who was blind with anger sent for that king of lepers and said to him: "You are brought (hare) by the karme of this (girl); (therefore) be (her) husband." (136) He (Umbararăja) said: "Oh king : it does not befit you even to atter these words; for, , who would like to) tie a necklace of gold and goms on the neck of a crow? (137) "I am alone experiencing (the result of) such an evil (anārya) action done by me in my former birth. Why should I, therefore, knowingly spoil her life also ? (138) Therefore, oh king! if you give (me) any (girl), give that one (only) which is beftting me--(88y) a daughter of a maid-servant or & hariot (and if such a gitl is not available) may good attend you and me (i. 6. let me depart).* (139) Then said the king : "Oh, you 1 this daughter of mine does not believe (that) any thing ·28 Siri Sirivālakahā (is) done by me, ( but) believes in her own karma alone. (140) "If by that very karma (of her), you yourself are brought (here) as her husband and if she is reaping the fruit of her own action, how am I to be blamed ?" (141) Hay ng heard that the girl (Mayanasundari) having got up at once took the hand of Umbara by her own band, as if performing the marriage ceremony. (142) That girl, whose face was like the autumnal moon, though stopped (or persuaded) by the feudatory princes, ministers, and the women of the inner apartment, said, a noble woman (satee') as she was: He (and he) alone is acceptable to me." (143) On one side cries (her) maternal uncle, on the other (her) mother Ruvasundari, and on the third (all) her attendants. Alas! what an inproper thing! (144) In spite of this, the king, who was vory hard-hearted, did not desist from his anger; and Mayanā, also, who knew the true nature of things ( Tattya') did not swerve from bor courage, (145) (Now) when having placed hor on the inals, ·Translation 29 Umbara started for his place, the people of the city said: “Alas ! this is improper, (very) improper." (146) Somo said: "Fie opon the king, who has done this improper thing; ” while others said: "Fio upon this exceedingly immodest girl, (because she did not respect the words of her father)." (147) Some censured (her) mother, some ber teacher, some (her) fate, spil some the religion of the Jina (148) In spite of this, indeed I Mayanā vith a delightfal heart, while going with Umbara, tas not (at all) dejected at heart, as sho koer the true (uature of) religion. (149) Then the retinuo of Umbara, who had gathered together, and whose hearts (lit. bodies ) were full of delight, and who wore devoted to their lord, performed the marriage ceremony (of their king). (150) (Now) here (in the meanwhile), the king asked the preceptor, the auspicious time for (performing) the marriage ceremony of Sarasandari, and he replied: "Oh king ! listen to me. (151) To-day, it-elf, is a good day, but the (most) auspicious time has already gone at the + ·30 Siri Sirivālakahā time when Mayanā accepted the hand of the lepor." (152) The king said: "Oh, oh! I know the anspiciousness (lit. the secret meaning) of that time (which was so auspicious (i...inauspicious), that at that time, she married not to & prince, but to a leper). But now I shall get this daughter of mine married (to a good husband)." (153) Then at the command of the king, the marriage ceremony (of Sarasundari) was begun, by the ministers who wore greatly delighted, the marriage csremony for which (a!!) the preparations were made, in a very short time. (154) Of what typa was that (marriage ceremony)? The flags were fixed on the raised up arches, there was & profound sound of the drums that were benten, thore was a multitude of attracting harlots that were dancing, (and) the good panegyrists woro uttoring the words not be victorious, be victorious !' (155) Tho assembly-hall (erected for the marriage ceremony), was covered (on four s des ), and floored with silk-cloth, food (1.0, sweets and dainties etc.), and (after the meals) botol-loaves Tlavoured with compbor, wero distributed in. abundsace; the collection of young womaan, ·Translation 31 (whose husbands rete alive), tere singing (lit. giving) auspicious songs; and the old ladies, (whore husbands and children were living), wero explaining the form of the æremonial rites (for the performance of the marriage). (156) Bountiful (lit. good) gifts were given to the beggars, the kinsmen and young wonen wero given ( great ) honour, many (lir, four-fold) peop'e had gathered together on account of the beating of drums (and other instrumenta), and a (great) delight was created in the brarts of the citizens and couptrymen. (157) Sarasan dari was nicely decorated (with ornaments, dress etc.), and the decorations of Aridamona sere (also) performed; it (the darriage ceremony) was delightful, on account of the ceremony of going round (the fire thrico) at the time of 'hathalore' (or ascoptiog tho hand of the bride), and ploasant, on account of the gift, of clopboots, that was given at the time of freeing tho hoads.' (Such was the marriage coremony that was porfornacd). (158) (Then), when Aridamana, whose marriage ceremony was they porformod, and who had with liím horses and elephants which ko, had.

·32 Siri Şirivālakahā somo obtained (io marriage as dowry), and who was accompanied by Surasundari, went out of the city, all the people said: “Oby the voion of those (two) is quite proper; and blessed is this Surasundari, who has got such a (lit, this) husband." (159, 160) Some praised the king some, (her) husband, some the girl Sundari(i.o. Surasundari), her preceptor, and some praised the S'sivs Religion. (161) Seeing the respect (given) to Surasundari, and the disgust (shown) to Mayanā (the foolish) people bogan to praise the S'aiva, and censuro tho Vains religion. (162) (Now) hore, (in the mornwhile), Mayană, whon it was night, was asked by Umbara in tho midst of his crowd. « Oh, good one I listen to mo; the king has done an (lit, this) impropor thing. (163) " Yot the things have not gono out of tho hand; even to-day you can go to sono excellent man, so that this croation (or formation) of your beauty may not be fruitless, (i... your beauty may not bo (totally) impaired by your union with a lopor like mo). (161) (llorcoror), it is not good for you to stay hore in (this) crowd, (because most probabe ·Translation 33 ly, this (disease of) leprosy has come (lit. produced) oven to me, on account of the bad company (of lepers). ” (165) Then that Jayanā, whose fac; had become pale (lit. turbid), on account of the water of the tears of her eyes, and who had placed her head on the feet of her basband, said these Fords: (166) "Oh lord ! tell (lit, order) me anything, but do not speak again these words which give pain to my mind. (167) * Boreover, in the first place, how impare is the birth as & roman ? and if that is devoit of even chastity in this world, (then) certainly know it to te foul and (very impuro) like sour-gruel. (168) Chastity alone is the ornament of womeo, it alone is (their) all-ia-all; it is as dear to them as) life, and to them) nothing is more beautiful than chastity. (169) "Therefore, oh, lordi koor (this) for certain ( that ) uptil my death, you (and you) alone are my place of shelter, and no other; then let whatever happens, bappen." (170) (Then), in order to test the gastvorving coarage of her, who was thus very firm (in ber) 2 ·34 Siri Sitivalakshā deterlinátion, there åt otico arose the satt (lit. the thousand-rayed one) on the top of the riging mountain (Nishadha). (171) (Then) in the morning, dh adcount of the words of Mayanā, that Utibatarāja quickly (l.e. At once) went with her to the temple of Sifret Risaha (i.e. Rishabhadeva or Adinātha, the fitst Tirthanbara of the present era). (172) (Thon) toth of them, with their bodies horripilated on account of the joy of having the sight of the idol of the Tirthankara), bowed down to the Lord ( AdınātH& ), (and) Äläynnā who was well-versed (lit. clover) in the Jaina Doctrino began to extol (the Tirtbunkara ) thos. (173) Oh, you First Jinendra ! (delightful) lıke the moon, whos: foot are bored down to by tho multitudes of the lords of gods-ryho nro bent down by tho excess of dovotion, who havo filled (all) the three worlds with the flood of fame as shito (lit bright) and full as the moon, and who are broro in conquering (the internah onemies (such as lust, angor, pride, decoit and greed etc) (174) "Oh God! who hayo romorod the darkness in tho form of igoordaco (ill tho orld), n bo sro 1 ·Translation 35 worshipped by the gods, demons and demigods, whose feet are botted down to be the kibga hB cone (to the temple ) for wofship atid wlose pride if gode 7 & who have gipen of their prid& before the Tirthankatd, and whb have done fayout *16. good) to the people bf the world (175) (Oh God !) Who are an abode of hectar in the form of equanimity 03 profound as the sea, and the spread of whose virtues has become an object of praise to the preceptor of Indra e. Brihaspati), vbose asceticism and character (lit, Those sport, 1 e práctiging, of asceticism and character ) were as bright (i e pure) as the *kasa' grase, and who had slighted off Delusion (Moha) as if za sport ( e quite easily and 12 nd time) (176) "Oh you Rishabhapaba' who did not imprecate those persons wbo were bent upon dor pising (you and the Jain Religion) who created i feeling of joy (10 tho hearts) of the Shraya kas, and who are endowed (1st décorated) with a Halo (hıt circle) of light, show in your lordship (o slow mo fapbur and do good to me!, end pacify (my) fire of inišery (177) "Oh such (gruat) Risaba Jidesar (as described above)/pho are like the sun (lit the lord ·36 Siri Sirivalabaha of the day) in the world, who are the lord and protector of the Goddess of victory of the three worlds-or who are the lord of Shripāla who is victorious in (all) the three worlds, who are so enemy of Mayada (SL Madana, 10 god of love) or who are the benefactor of Mayana (1 e Maya nagundrı), and who bave reached (lit gone to) the path of liberation of Moksha, ( please ) fulfil the desires of my mind” (178) Thus when Mayana, greatly engrossed in meditation, praised (the Lord Risaha), the excellent garland of flowers jumped up from the pech of the Jina, together with the (Bijaptraks or such other) fruit (placed) in the hands of the Jma ) (179) (Then), on account of the words of Mayanā Uinbara at once took that fruit, and Mayana, with her mind greatly ) delighted, took the garland herself. (180) And she said (to him ): Oh lord I this your disease of the skin will certainly) perish (001), because this circumstance has bappened on account of the favour shown (lit done) by the excellent Jing (181) Then Mayada, accompanied by her husband, camo before a preceptor named Munichanda, ·Translation 37 and with her mind delighated bowed down to his foot with (great) devotion. (182) Then the preceptor, also, whose mind was fall of compassion, expounded, in a voice as profound as the (roaring of a ) cloud fall of water, the fruit (i. e. the good result) of (pI8- ctising) religion thas: (183) “The excellent birth as a human being, (and there too) a noble family, and a good form (with all the parts of the body complete and fully developed), good fortune, (good ) healub, long (lit, pot insignificaatı life, prosperity (riches etc. ), increase in the family etc. ), lordship (over others), and fam“, - these things are obtained by the 'jiras' by virtue of merit (panya)" (184). After this sermon the preceptor asked Mayanā with whom he was familiar, "Oh child I who is this blessed man who has got excellent marks ('lakshana', on his body) and who is possessed of good merits." (185) Mayanā, with tears in her eyes, revealed ( to him ) her whole account and requested : "Oh lord ! (except this) I have got no other misery whatsoever, (186) "This only is the greatest misery that these ·38 Siri Sițivālakaha heretic people scandalize the religion of the Jina, and praise only the S'aiva religion. (187) Therefore, oh lord! do favour and show me some remedy by which this evil disease of my husband, as well as the prattling of the people may disappear (e, come to an end)." (188) The preceptor replied: "Oh (you ) goort lady! it does not behove a monk to tell any, thing which is sinful (lit. full of fault_sāvadya ')—such as ( prescribing ) a medicine, (or telling any) loro, charm, or incantation. (189) "Still however, there is one powerful or good ('samatthi,' remedy ) which involves 10 8in (or fault) viz. the worship of the Nine Dig- Dities which is propounded by the Jinas to be the root cause) of (all) the happiness of this world, as well as of the next. (190) "The Arhats (or the Destrogors of the internal enemies such as love and hate), The Siddhas (or the Emancipalod Ones), Tho Ãcbāryas (or the Religious Honds), The Upādbyayas (or tho Roligious Teachers ), The Sådhus (or the monks), the Right Faith, the (Right) Koot. Jedge, tho (Right) Obaracter, and the (Right) Penance,-thoso Nino Dignities are the Higbost (or Supreme ) Truth (Tattva, the sum and substance of emerything) (191) ·Translation 39 • There is no supreme thing other than these Nine Digaities, (and) in them (and them) alone there is the essence of the whole of the Jains Religion. (192) “Those (souls) who ļave (already) emancipated (themselves), those pho do so (at presant), and those who will do so (in future),all these indeed! (have) undoubtedly done so) oaly by means of the sorship of the Nine Digoities. (193) Many (souls) have obtained the lordship of the three worlds (ie. have become the Siddhas or the Tirthankaras) by propitiating with great devotion any one of these (nine) Dignities. (194) “ The Achāryas of old þave sbown the following extracted rile (Uddhār") of this Siddhachakra formed by these Xine Dignities. (195) "Recite (saraha, Sb. smarata') in the heart (ie contre) of the yantra '(pidha') the . gayada' (ie the letter ' together with tho • kalikā'je.'s! (avagraha) which is puç for the letter, with 'I' above and below it; together with nāds' i.e. fardhachaadrākāra' v And bindukalā (i.e. angswāra' (:)), together with panaya' li e ·6 16 40 Siri Sirivalakaha HERTH) bija' (se bitire '), and anā. heata' (10 kundalakara ''O), together with the (sixteen) vowels (196) " Meditate upon the (lotus-like) circe hav log eight petals (also) upon the Siddhas ata (10 Sıddhas, Acharyas Upa ihsayaz and Sadhus) with ओंकार, ह्रींकार and स्याहा in the (four) prill cipal direotions (respectively) (also ) upon the (True) Faith etc (ne the True Faith, the True Knowledge, the True Character and the True Penance) in the (four) by-directions (197) Round about the laside of the secord circle (of a round shape), write (lit recite, er,ht) lettors on its oight alternate) patals in the eight dircctions, making circles round them (1 e the letters) and in the remaining (alternato) eight petals (writo eight times thus "ॐ नमो REI' and) meditate upon the I'irst Pada (1e Aribenta) among the (five) · Parmeshti Padas' (198) "In the third circle, medidate upon (48) Labdhi-Paday' armaged by means of eight brilliant circles (drawn in) oight directions (with) three l1003 (drawn) from the right (cach consisting of sixtcon Labdbi-l'adhas,-thie total nombor being 48) (199) tho ·Translation 4L er 67 These 48 (Labdhi-Padas) such as ** 27th frei" eta should be well known from the instinctions received from a worthy (lit. 9001) preceptor. (200) Hariag surrounded it (i.e. the Fholo santra formed upto now) by means of written thrice having pare white letters, box down to the (eight pairs of) fool-prints (pādukā: ' or pagalā: '; as to call them) of the preceptor (Guru) marked on its circumference. (201) (The eight pairs of foot-prints referred fo above viz.) one pair of the Arihants, (one) of the Siddha, (one) of the Gani (i.e. Ãchārys), (one) of the Gara (which means Upadhyaye here), (one) of the Paraman Guru (which means the Sadhu here), (one representing) the sādhus whom we have never come across in our life), (one representing) the innumerable sädhus (actually moving in the universe, and one reprosenting) the innumerable sãdhus of (the past, present and future),-(are to be bowed down to), together with (i.t. with the formala of the type * ही अर्हत्पादुकाभ्यो नमः, the maining guru-padas' being substituted, in order, for ea, cach time). (202) * Jedidate (1.e. draw) the amrit-mandal' ro- ·4% Siri Sirisälakahā having the shape of a jar formed by the two lines (draws on the top of the yantry on the right hand and on the left hand sides which when joined together give the shape of a ' kalas'a') which is presided (it. served) over the four principal directions by (the four Dichumāris) Jayā etc. (i.o. Jaya, Vijaya, Jayanti and Aparājitā), and over the four by-directions by the other four Digkunāris) Jambhā 0.c.(i. e- Jamblia, Shambhā, Mohā, and Gaudhā) reepoctively. (203) " Knowing from the mouths of worthy (lit. gad)preceptors the(names etc.) of all the presiding gods such as Søreo Vimalaspām, etc. and tho proşiding goddesses (such as Chakeshwari etc.), moditato upon (or recite or write their padas (i. e. MADITA-pedas) on all sides of the kalas'a-liko atritmandal thu ॐ द्रो विमलस्वामीने नम substituting for Yimalsnāmi the names of all the other gods and goddosses, ono by one). (204) "That (Siddhachakra),-shich is waitol upon by the sixtoon) goddesses of Learning (all round the gapira, jo. having the names of tho sixtoen goddogses of Leorning written round it). and (on both the sides of tho kalns's tho right and the left) the (names of the) presiding VOD ·Translation 43. gads and goddesses of the Jain Church (Jina- S'asana, respectively), hasing written at the base (of its kalas'a) the '(pipe) Treasure-pots (nidabis) at the neck (of the kalas'a), having the four doorbeepers', and 'the four warriors'; (al:o) waitedopoo by (i.e. haring written towards be ten direc- Hrons of the pantra the (18 dize) 'ten guardians of the quarters are the 'Eskerrapāla ', and which (thus comprises Eecomes drara on the surface of the totainly fulfils the desires of the minds OS worship it. (205, 206) ·Sırı Siriyāłabaha greatness of which is obtained (even) Moksha (or liberation) which is full of undestructible happiness ! (209) '(In short), thus (Siddhachakra) has been declared by the Tietbankaras (lit Supreme Bojugs) to be the greatest Truth (Tattva), the greatest Sec et, the greatest Spell, the greatest Thing, and the greatest Pada (210) “ Therefore (Oh you good souls 1) propi tiate with great devotion this 'Siddhachakra, which is well-known 10 (all) the three worlds and which has (the power of) giving The Eight Great Sıddhis (or supornatural powers) (211) "A man who is possessed of forgiveness and self control, and who is free from passions, becomes the worshipper of this (Siddhachakra) and he, who is possessed of the opposite quali ties, becomes its 'jasulter' (viradhaks) (212) Therefore, the propitiator of this (Siddhachakra), whether a monk or a householder, should make his mind totally (aganta") free from Pass1003 and should observe pare calobasy (and character) (213) * It does not fulfil the desired object of ono who, though its propitiator, Loeps an impare (lit, ovil) mind, bat (on tho contrary it) undoubtedly brings h.m misfortune (214) 40 ·Translation <? (Bat) if any (wicked) person thinks of (doing) anything wrong (virůyam) lo & person who is the propitiator of the Siddhachakra being possessed of a pure mind, (that person instead of doing so ) brings wrong to himgelf, indeed! (215) On account of this reason, it (the Siddhachakra) s honld be propitiated with a pure (lit. delightful ) mind, keeping pure celebacy to gother with (practising) penance (i.e, observing * Ayambila' fasts), and observing (proper) religious ritos. (216) “Beginning from the Ashtami (the eighth day) of the bright half of the (month of) Ashwin, observe ·Ãyima' (or Āyambil) fasts on cight daye performing (on all these eight days) The Light-fold Worship (Ashtaprakāri Paja) of this (Siddhachakra). (217) " On tho ninth day, having consecrated (bathed) it (the Siddhachakra) by sprinkling over it water, otc., and having performed (all) other (minute) particulars (of worship) in full, one should ob. servo the vory • Ayambila' fast. (218) " In the sumo way, the same thing is to be done) in the month of Chaitra also. (Thus) by (tho practising of the nine 'Atthais' again

·46
Şiri Sitivalókabā
6
and again (in regular sùccessive obdér) an
(hente also) by the observance of) eighty or
Āyambila fášts this (vow of the Ayambilá o
Penaticé) becomes complete. (219)
While practising this (Agambila penance
The Nine Dignities should be meditated upo
in the mind, and when the penance is ove:
one should perform the conclading festiva
(ujjumanam ') also. (220)
"To a man who practises this good
Dance with a pure trental condition, all tb
prosperitios of gods, demons Áud bxcellent hi
man beings, are not dificult to be obtainda, (221
"When this (perancé) is practised fórdic
able (lit, great) diseases such as the vicke
leprosy, corsumption, fever and fistula (bh:
gahdark ') etc. do not énme (to a porgon) án
if they have come to bith before he practised th
penande), they are (at onco) destroyed. (222)
"On acconnt of the power of) this por
mance, slavery, servitude, having no art to
haviog impaired or defective orga'ns of sense
misfortune, blindriess, a degraded body, and
degraded family-these things) do not com
(to & person). (223)
“(Àlso by the power of this pébauce) mi

·Translation 47 foftone (of being not liked by the husband), being a poison-ward, a whore, & Tridov, a bar- Ten woman, and a woman bearing a dead child (these things) do never come to & woman. (224) Why say anythiøg moré ? Dub to the propitiousness of this Siddhachakra the ‘jitas! are always able to fulfil the desired objects of their minds, add there is no doubt about that." (225) Having thus said to thein, thé oscellent (lit, noble) greatidess of the Siddhachákia the précéptor preached (i é. advised) the multitude of the Sbrāvahas (who had assembled there) thus : (226) " It appears from these (his) excellent marks that this man østl, erelong, certainly become the illuminator of the Jaiti Religion. (227) “ Therefore, it is proper for you to show affection to these your co-religiduists, because it (ie the affection shown to the cd-religiodists) has been propoundod to be fery etcellent (i.e. spiritually benéficial) by the Jinás." (228) Then those Skirāyakás, who were greatly pleased, gave thiam (i.e. to Shripal and Mayanasundari) #n excellent residerico and offered the money, corn (t.e. fdod), and dross ett. (229) ·48 Siri Siripalabaha That affection which & good Shraraka shows to (bis) co-religionist, is not shown even by a mother, father, or dear relatives. (230) Nor (thus honoured there, and staying there), that prince, on account the Fords of Mayadā and (also) by reason of the preaching of the preceptor, learnt properly the well-known rite of Forsbipping the Siddhachakrı (231) And there, in an auspicious moment on a certain (se ensuing) eighth day (ashtamı' ) of the month of Ashwin, that priace together with Blayana, begins the perance (for propitiating) the Siddhachakra (232) First haying purified (lit, cleaned up) bis body as well as bis mind, be torships the (idol of the Jina in a Jain temple and performs the Eight -fold Torship of the Siddbachabra with (proper) religious rites (233) Thus performing the worship with (proper) religious rites, he took the pots of practising) the Ayambıl fast and even on the (very) first day hus body became horripilated with joy (of pro pitating the Siddhachakra). (234) On the second day, hs disease (of leprosy) became poch more (lit. specially) mitigated (and) this day by day his invard mental ·Translation 49 TY condition ('bhāya') went on increasing 18 his disease went on decreasing. (235) Now, on the ninth day, having performed the worship with fall religioas rites (observing all the minute particulars ), he consecrated (or bathed ) the Siddhachakra by sprinkling over it. the aggregate of five sweet things.' (236) When The Festival of Bathing' (the Siddhachakra ) was completed, that prince, being sprinkled all over his body with that 'pacifyingwater,' (gantijala') all of a sudden had his body rendered celestial. (237) On seeing him, all were struck with yonder; but the preceptor said; "what wonder is there in this ? ( 238 ) By this water all the evils, such as the wicked planets (or demons), ghosts and witches etc, of those high souls who are possessed of a pare mental condition, disappear at once. (239) (Moreorer, various ) diseases such as consumption, leprosy, fever, and fistula eto. as well as all the vind diseases, and indigestion (or cholera), and all other picked diseases-all these are pacified (i. e. cured). ( 210 ) (And) the dangers from water, fire, serpents and beasts of prey; the pains from poisou, cala- (

·50
Sir Sirivalakaha
mities (such as excessive rain, drought etc), und
diseases such as plague etc which bring rain
(e death) to the bipeds and quadrupeds, – (all
these) do not remain in the world (241)
• Even barren wonen get sons, even the
children of " Diodus' (16 of women bearing dead
children ) play with jog (1e become alive and
grow up), the defects of the stomach disappear,
and all other kinds of misfortune perish” (242)
Having beard this greatness (of 'the paci
fying-water' obtained from the Bathing of the
Sıddbachakra), and seeing it ( 19 the greatness
of the pacifying-water ') with their own eyes,
the people, with great delight, specially (18
with great devotion) began to take the pacifying
water(243)
That multitude of lepers also, having their
bodies sprinkled over with water, had ther
diseases alepiated in no time, and they came to
acquire (in their hearts) a love for religion (244)
And Mayana also, seeing the matchless
beauty of (her) husband, and therefore, £all of
delight, said to her husband "Oh lord | all this
18 (due to the favour of the preceptor (245)
“That obligation which a preceptor, possessed
of compassion devoid of any motive, does to the

·Translation 51 souls, is not done eren by a father, mother, soo, or brothers etc.” (246) Having known that unparalleled miraculous power (“prabhāya' ) of the Jioa, the religion, and the preceptor, that prince (Umbararāja ) became firmly attached to the (Vitaraga ) Dova (Xir. frantba ).Guru and the (Jaina) Religion (lit the religion of the Jinas or the Omniscient Sages).(247) There (in Ujjaini), as those husband and wife (ie. Umbararāja and Mayadā ) went on experiencing (various kinds of ) happiness through the favour of religion (and religion ) alone, they (also) became moro and wore alert in (practising the true) religion. (248) Now on a certain day, while they (i.e. Mayanā and her husband) were coming out of the templo of the Jins, they saw coming before them & certain grown up woman. (249) Having bowed down to her, the prince with horripilation said: "Oh! Or account of the sight of (wy) mother, (it seems to me that), the rain bas come (even) without the clouds." (250) (Tien), Theu Mayana also knowing (her to be) the mother of her husband, bored down to her, the prince said: "Mother! all this is due.

·52
Siri Sirivala kaba
to) the miraculous power of this your daughter-10-
law" (251)
(Then), she (18 the mother of the prince),
full of delight, having congratulated (her) $00 and
(her) daughter-in-law (upon their good luck),
together with giving them (her) blesswgs,
revealed to them (her whole account thus ),
"Oh child' when, having left you (here) at
that time, I went to Kosambi, haying heard
that (there), there was a physician (who cured
all diseases ), I saw there in a Jaina temple one
magnanimous (Jaina ) ascetic, who was forgiv
ing, sell-restrained, equanimous, eserting, poe
sessed of the three Guptis and aversion
covetousness, with the feeling of compassion
foremost in his heart, po sessed of true know
ledge, and a store of merits ( 252 to 204)
" He (ie that astetic), who was propound
ang religion, was ashed, at an opportune time,
by me with a bow (thus ) 'oh, reverend ore 1
will myeon ever have his body free from
disease ? (255)
"That excellent among sages replied 'Oh,
good lady 1 that son of foars has been taken
there (ie in Ujjaior) by that very multaude
of lepers who say bim (256)
to

·Translation 53 (And by them), he has been made their king (lit lord), Daming him Umbarárānu, who obtained the respect of the world; (and) at present he has become the husband of the daughter of the king of dſálava. (257) '(And) on account of the words of tbat princess (Blayanasundari), having well propitiated the excellent Siddhachakra, as exhorted by the preceptor, he has got his body readered as (handsome) as gold. (258) '(And) he, being gifted with wealth (atc.) by his co-religior.ists, and engrossed in doing good religious deeds, and (quite) happy, is (at present) staying in Ujjaini in the company o£ his wife.' (259) "Having heard him (1.e. that ascetic), ob, child ! I, with my mind full of delight, havo come here; (and) Dow you, (ho are) creating a great joy (in my heart ), are seen by me) in the company of your wife, like the moon in the company of the moon - light (which also creates delight in our hearia). (260) " Therefore, on, (dear) child I may you, together with your wife, be victorioas, live, and enjoy (prosperity), for a long time; and let ·54 Siri Sirivālakaba this religion of the Jina alone be my place of shelter as long as I live" (261) (And thenceforth) all the three, (always) bending down their heads before the lotus-like feat of the Lord Jina, and (always) bowing down to the preceptor, practised well religion (every day), being (now) well-persed in the religious rites of the Jalna Religion (262) (Now), on a certain day, they, having porformed the bodily (anga') and the tront ('agra") worship of the excellent Jia, and (also) having performed the mental (bhava') worship, were bowing down to the adols (lit gods) with an attentive mind (263) In the meanwhile, that Ruppasuodarı, who being enraged with tha hing (10 her hneband) On account of the (poin of) misery to (her) daughter (Mayana), was staying in the house of hor brother Pannapala with (great) grief, having gradually forgotten it (ie her griet), and with discrimination aroused in her mind on account of the words of the Tian, came to (that pory) temple (264, 265) (And then), when she saw (thore), in her front, that clever prince, greatly engrossed in bnting down to the gols, possessod of us ·Translation 55 paralleled beauty and like the son of a god incarnate, and behind him his mother and his 191fe, that queen Rappasandrı began to think in her mind thus (266, 267) "Ah! who is this light-bodied young bride, who appears just like my daughter !! And when she observed carefully, she recognized that (ber daughter) Mayana. (268) (And she thought ) "Certainly this 18 Mayana, who forgetting the daty (lit path) of a 'sates', has become attached to this man, haring abandoned that leper. (269) "Bat, (sae argued to herself), Mayana is well-rersed in the Jaina Doctrine, (and therefore), such an improper) thing monot happen in her case: or alns / alas! what cannot happen on the stage (lit drams) of this worldly existence ? (270) "The death of that daughter, who has brought & stawu upon the family and a blame upon the Jaina religion, does not give 80 much pain as 13 giren to me by the existence of this stained daughter, who is living the life of such a bad character" (271, 272) Thus thinking, Ruppasundari, full of great

·56
Siri Sirivalakshä
misery and crying with a piteous sound, útter.
ed these words; (273)
"Ha, fie upon (this) ricked action (done
by Maganā), and let the thunder-bolt fall apon
my womb; (because) though born there (in my
womb) and though clever, she (i.e. Mayanā) bas
alas ! done such a (Wicked) thing." (274)
Having heard this, when Maganā 8414 her
mother Ruppasundari sobbing, she understood
the thoughts (lit opinion) of her mother. (275)
(And therefore ), having completed the
prayer of the idol of the Jina (chiapandanam);
Mayansandari bowed down to her mother by
folding her hands, and spoke these words with
& jocund wind: (276)
Mothor 1 why do you thas enter into
dejection (at & time) when you should be full
of delight ?; because this your son-in-law has
become quito free from (his ) disease of
leprosy). (277)
"Moreover, what you imagined (that I WAS
of s bad charactor etc.) cannot happen in the
case of your daughter, even if the sun wore to
riso in the west instead of the east." (278)
Tho mother of the prince also soid: "Oh,
good lady! Don't think so in your mind; it is

·Translation
57
through tho miraculous power of your daughter
that my son has become (80) handsome. (279)
" Blessed are you in whose womb has been
born this jawel of a
woman, who is like &
chintīmani (Desire-yielding) gom on account of
the prowess of her unparalleled chastity." (280)
Ruppasundari, greatly delighted (to hear all
this)asked: "What is this (whole account)";
And Mayanā also who was vory clever in
(observing) religious rites (properly) spoke these
words: (281)
"By entering into conversation (about
wordly things into the temple, there is committed
the breach of 'nisihia' (t.e. 'tho vow of sayin
that I stop from all sinfall actions'); therefore,
come to my house, (and) I shall tell (yor) all
this." (282)
Then having gone home, Mayanā revealed
(to her mother) her shole account, which was
blended with the greatness of the Siddhachakra,
(283)
Roppasundari, being greatly pleased to bear
this account of her daughter and son-in-low),
asked the mother of the prince also (thus): "Oh
sister 1 I want to hear the name of the) family
in which your son ras born." (284)

·58 Siri Sirivalakaha co The mother of the prince (thereupon) re. vealed (her whole story thus ) In the country named Anga there is a very famous and excellent city named Champa, unshaken by the enemies. (285) There, there is a king (lit. the best of men) named Sıharaha, who is like a lion to the clephants in the form of his enemies Ho has a beloved named Kamalappaha, the young er sister of the king of Kunkuna (286) " She, who had no son, after a long time gave birth to a son who was betokened by an excellent dream, and who orea ted delight (in the hearts of all persons) (Then) he was reared up (with great fondness) (287) " Then the king (10 Sibaraba) said (to her) " This our son 18 (se will be) able to protect our goddess of royalty (ragalachhi') when she will be without its protector (1 e ben king Siharaha will die ), therefore, let him be Damed Siripala (1e he as given the name Siripala 'or the protector of the goddess of royalty ") (288) "(Non), wben that child Siripala became two years of age, the bing (Siharaba, his father) all of a sudden died due to the disease of Theumatism (Sulo) (289) 6 ·Translation 59 f (Then) Kamalappaha, who was crying, was persuaded by the minister Vaisagara, and Siripal, who was playing) in the lap of the nurse, was made to sit upon the throne (lit kingdom). (290) " As the command of even the baby-king Siripala vas obeged everywhere, the deathceremony of the king (Sıharaha) was also performed afterwards (291) • The king (Sırpala), even though a baby, protected (his) bjagdom by the thread of the minister (1e his kingdom was managed by the minister Maisa vara), and this was quite allright (because) overywhere in the world, the government of a kingdom 18 (always) carried on (lit managed) by ministers (292) (Vox), after some days Aggasena, the paternal uncle of the boy (Sırpala), made a split in the attendeats (parigaba', of Sin pala ), and thought of committing the murder of the minister of the king ( Siripala, ie thought of murdering Marsagara) (293) • The minister (Alaisagara), having come to know all this told (it) to Kamalappuha and requested her Oh queen! ang how protect your son' (294) If your sou will remain alre, you till positively (lit undoubtedly) get the kingdom

·60
Siri Siriyalahaka
<<
again, therefore taking hun (with you) run
away (lit go) somewhere, and I shall also do
the same.' (295)
Then Kamala (16 Kamalppaba), taking
her son (with her), went away at night aban
doning all her attendants, lest there be ang
breach of her secret plan (mantrabbeya") (296)
(What was her condition then ? She 109)
a queen, hence tender, had to carry her son
(on her waist), (and) the night was dark,
(and) she had to walk on foot Alas / alas 1 to
rrible are the ways of Destiny (297)
(On the way she thought) (My) hus
band is dead, the kingdom 18 usurped (lit
Junod), I am alone, there is a great danger
from the enemy (Ajiyasega), and the night is
approaching the down alas! whero shall I go
now !' (298)
Thinking thus as sho went onsards, she
met on the road, when it was morning, & mul
titude of lepers (299)
"On seeing that Kamala (te Kamala
ppaha), who was possessed of wondorful beauty,
mbo had put on costly ornaments, who was a
(more) woman ( abala ), who had onis ono son
(and that too) a baby, and whoso creoper-like

·Translation 61 & . body was trembling on account of the fear (of that multitute of Sepers), began to cry. (300) Seeing her crying, the men of the multitude ashed sith compassion : 'Oh, good lads 1 tell us who are you, and why are you afraid ?' (301) "She (ie. Kamalappaba) told them hor whole account as if they were her brothers, and they (1 e. the lepers) also consoled her in the following words, as if she was their sister. (302) • Do not be afraid of anybody, we are all your brothers, having mounted this mule come (lat. go, with us) with (full) confidenco.' (303) “ Then she (i. e. Kamalappabā), who was mounted upon that excellent mule, whose body Fas covered with (s piece of) cloth, and who was in the middle of the multitude, frent (onwards) with her son (quite) happily. (304) "Thea (after some time), there came the soldiers of tho enemy (@jiyacena) with weapons drawn up in their hands and having formidable appearance, and (they) asked the mol. titude: 'Oh, you (people)' have you seen some (litu one) queen (going by this path) ?' (305) * Then, the men in the multitode said.

·62
Siri Sirivālakahā
(c
Oh I certainly there is in our multitude a
rautāniyā' (i. e. & skin-disease known as
pāmā' or scab, or a quieen); if you want it
(i.e. the disease of pāmā ") take it.' (306)
Then, one of the soldiers understood (the
meaning of the Ford rautāniya' as 'pāmă'
or scab), and said: 'These (persons) are offer
ing to us pāmā' (or the diseasof scab);
(and this is but proper on their part because)
all give (only) that they have got'; and then
being afraid of leprosy they ran away. (307)
" When they (i.e. the soldiers) went away
Kamalā (i.e. Kamalappahā) in the company of
the lopers gradually reached Ujjsini (quite)
happily, and she stayed there with her son;
(and) the multitude of the lopers) went to
some other place. (308)
(Then), when she brought up her son up
to youth by mosas of the woalth (obtained)
by (selling her) ornaments, he (i. e. her son
Siripāla) kas, through ill-luck, attacked by the
diseasо of Umbara. (309)
* Even though many remedies were ini.
ploged, its (io. of the disease of Umbara) effect
was not effaced; and Kamalaprabi, greatly an.
xious, askod overybody (about the remods of
romoving the disease of her son). (810)

·Translation 63 en "(Then), som body told her that there was 8 clever (81matthi') and excellent physician in Kosambi who would certainly remove ( any one of the) eighteen kiods of leprosy' (311) (Thereupon), Kamala, having well trosted her son to (ber) Deighbours, went her self to the c ty of Kosambi in order to bring (ie to call) the physician. (312) And raitiag for the physician who had gone on a pilgrimage, she stayed there in Kosambi ) for a long time, and (in the mean. while) kooring from the words of (that) ascetic the care (Le the expiration of the disease) of her son she (ie Kamalappaba) has come here (313) "I, (myself ), am that Kamala (1e. Kamalppaba), he (ie this) is my noble son Sırıpala ho has become the husband of your daughter, as 13 vell-knoes everywhere (OT ho well-kuord everywhere)” (314) Then Rappa (te Rappasundarı), knowing her son-in-law, to be the son of king Siharaba, congratulated him, and praised the merit (panya ') of her daughter (310) (Then), Ruppa (se Ruppasundarı), having gone homo told all that to her brother Pupna pala, and (therefore) he also, with great joy, JS

·64
Siri Sirialabaha
brought the prince (10 Siripala) to his pl
(lit house) together with his (Siripala's) far
(1e with Kamalappaha etc ) (316)
H. (10 Puonapala) gave them an excell
residence, and offered them (much) wealth, ci
and gold etc and Sirivala stayed there enj
ing the pleasures of Dogunduga' gods (3
(Now), OB & certain day while the
(Prajapala ) was passing through the lane
the vicinity of his (Siripala's) residence he (
king Prajapal) say that princo (Siripala) se
ed (happily) on a window in the company
Mayana (318)
Then the hing (Prajapal), seeing Maya
( sosted there ), thought thus “ Certain
Mayana, being under the evil influence of
god of love has stained my famıly (319)
« At that time, I, blinded by anger
that one improper thing (and now this) seco:
(improper thing) is done by her (1.6 Mayan
who is blinded by love Alas ! alas' (sho h
dono) & very improper thing' (320)
(Tben), to tho Ling (Propapala) who
thas (greatly) dojected, Puonapala rescal
the whole account of (his 1 o Proja pala's
daugbtor (so of Jajana ) which was full
(groat) wondor (321)

·Translation
65
Having heard that, the king ( Prajāpala ),
with his mind struck with wonder, Tent to
that residence ( of Siripals ), and ( there ) he
was bowed down to, with great courtesy,
by the prince ( siripala ) together with
Mayana. (322)
(Then) the bing ( Prajapala ), bent down
with shame, said. "Fie upon me who am
devoid of courtesy, for I did such an inaproper
thing, being stupefied by the poison of the
serpent in the form of pride” (323)
( And turning towards Mayana, he said )
. Ob, child 1 blessed are you, meritorious are
you, full of ( the poser of ) discrimination are
you, and you slone know the 'Tat va' (or
the true nature of things ),-you who are
possessed of such (1 e so much ) courage (or
prowess ) (324)
“You beve elevated my family, you have
elevated your mother also, and you have
elevated the Jaisa Religion, you ( and you )
alope aro blessed (you who have done such a
thing ). (325)
( Therefore ), oh, child | pardon me for
the offence that I committed at tat time,
being blinded by darkness in the form of 1900-
5
4

·66
Siri Sirivālakahā
rince, and with my power of discriminatı
being lo-t on acoount of irresistible pride
(326)
Mayanā, bent down with modesty, 88
"Oh, father I do not be dajected in your mir
all this has happened on account of (the e
effect of ) any harma (327)
"( Oh, father 1 ) this 13 but certain tz
nobody gives happiness or misery to anyboi
( but ) the 'jiyas' experience only the karı
which they have accumulated.” (328)
" Lot nobody take pride that 20 sets
which he doos 13 certainly accomplished, (fo
even an notion done by the best of gods, 1
comez rever-ed on account of ( the evil off
of ) harma. (329)
"Therefore, oli, father' know the Tatt
( or the principles of fundamental truth ) :
poundeci by the Jivas, to be the best, knoxi
which, one is enabled to know the comparati
strength and weakness of the 'harmas' and t
jivas', is also the principle of ) bandh
( 1. 8. the uniting of tbe karms-podgala v
the soul ) aud mokeba' (I. e. the liberati
of tho soul by the destruction of the LOTTI
which bayo stock to it)". (330)

·Translation 67 : Then having accepted the Juina Religion, the king, who was pleased, said : " That I have got the son of king Siharaba as my son-in-law, is verily like a Caintādani (ie. Desire-yielding ) gem anexpectedly fallen into my hand by accident, when it (i, e, the band ) was stretched only for gettiag a stone. "(331, 332) ( Then ) the king ( Prajāpāla ) seated his son-in-law and daughter on an cxce'lent elephant, and having brought them homo (i. e. to his palace ) with great festivity, honoured them by ( giving them much ) woalth ( i. o. gave them much wealth ). (333) (Voreover ), there is a ( loud ) cry of praiso ( that she was a great ' sites') about Jayană, who was possessed of courage and chastity; and the greatness of the Jajoa Religion (jina-s'āsana') spread in tho rholo city. (334) (Vow ) on a certain day, Siripāla accompanied by his rotiduo, consisting of horses, elophants, chariots and varriors, wout to the Togal garden like a prince of gods (surakumāra') incarnate. (335) (And ) when the people, who had nedod on the rooms on the top of their ascon- ·68 Siri Siriyalakahā 4 prince ?! were looking at him with great delight, a certain villager asked a citizen (thus) (336) Oh, oh, ( please ) tell me who u thi3 person (Siripala ) who is going sportively like The citizen replied: "Oh, he is the son-in-law of (our) king" (337) Having heard that the prince ( 1 e Siria palı ) became suddenly pale as 1£ strach with an Arrow and taking a turn went home (greatly) dejected (338) Having seen him in that condition, his wother (Kuwalappaha ), who was / greatly ) bewildered, spoke thus : "Oh, child does any disease in your body give you pain to-day?" (339) Or, oh, you Indra-like ( sob ), bas BDUbody giveu you a bad ( lit undosering ) insult (340) "Or, have you given place in your hoort to solne best of mbidens (19 are you enemoured of some best of majdeps )? As for the immodesty shown by a house'wifo, it 13 quite improbable in the case of Mayanā. (341) "( But ) your mind is certainly full of ansiety on account of any reason whatsodier, ·Translation 69 because, oh, child ! your lotus-like face appears to be pale.” (312) ( Then ) the prince replied : "Oh, mother! hera ( in my face becoming pale ), there is not any reason out of these ( four ); but hear this another reason. (343) "I have become famous here in this city), not by my own merits, nor by the name of my father, nor by your merits, but by the tirme of my father-in-law." (344) “And this cause of the lowest position ( out of the four-fold positions of a man ) has boen ( always ) relinquished by yood persons; hence it is that my mind is also pained on Account of eny stay in the house of my fatherin-law." (345) Then said his mother (Kamalappnha ), " Having gathered together a large army consisting of four parts, take back the kingdom of your father and make my heart free from the dart (of pain or misery ).” (316) The prince replied : Oh, mother | the taking back of our kingdom rith (the help of) the my father-in-law, certainly gives even more pain to my mind." (347) army of

·70
Sin Siripalalabā
C
Therefore, my mind will be at eaga only
if I take back the kingdom of my father with
the strength of the wealth earned by my own
hands, and not otherwise " (318)
Tberefore, having gone to some foreign
country alone, I shall, with the help of the
strength of the wealth earned (by myself), soon
take back the hingdom of my father." (349)
His mother replied to him "You are (only)
a boy, you are quite ) straightforward and
you aru tender, (shereas) wandering in foreign
countries 1s, indeed, ( very ) difficult and pain
ful (350)
Then the prince told his mother Ob,
mother ! do not gay like this, there is difficul
ty only so long as tho courageous do not under
tako ( to do a thing )' (351)
Again the mother said “Oh, child, (then)
te shall ( also ) come with you, ( because }
without you that other ) tie (or connection)
have we got here in this place ?" (352)
The prince Raid: "Oh, mother! if you come
I cannot move freely in every place,
thereforo, you stas bere" (353)
( Then ) Japana cand "Oh, lord ! I shall
16
with me,

·Translation 71 accompany you, (and) I shall be no burden to you like the shadow of the body." (354) The prince replied: "Oh, dear! (lit. go ddess) who are always ) alert ia ( practising) the excellent (i. e. true ) religion, upon my words you stay bere, ( always ) doing service to your mother-in-law.” (355) Majanā said: “Though chaste nomen do not any how like (lit. wish ) the going ( lit. journey ) of their busbands ( to foreign countries ), yet on, lord ! your order should bo obeyed by me ( lit. your order alone is acceptable to me ). (356) “But you should not, even for a moment, remove from your mjod the ( Nine ) Dignitios such as Arihanta and others. You will also (always) remember your mother, and sometimes also me, your servant," (357) The mother also knowing his (firm) deter mination made an auspicious Tilak-mark ( on his forehead ) and said: "For your welfare, I shall propitiate the Navapada". (358) Mayanā said: "Oh, lord ! I, also, shall, syith & fixed mind, always propitiate the very Navapada which are the cause of welfare." (359)

·12
Siri Sirivalabana
Siripala, sprinkled with that nectar of the
vords of Mayana, bowed down to the feet of
its mother, bade farewell to his wife and with
sword in , his hand, started from his house,
having first raised up his left leg, at the
time which was characterized by the entrance
ne presence) of the breith in the left nostril (lit
moon s nostrıl) which was Adorned by clear
drops of water (360, 361.)
( And ) observing (different ) objects of
curiosity in (various ) villages, mines, cities and
large towns (either on land or on sea) etc, le,
like a lion, with his mind (quite) free from fear,
arrived in the vicinus of a mountain. (362)
There in a certain forest, which was full of
blooming flowers and fruits like those in the
garden of Indrn, while he was looking at a line
of treos which was pleasant on account of tho
(sweet) sound of the cooing of cuckoos, he saw,
seated underneath a beautiful Champaha tree,
& handsome man who was possessed of excellent
beauty and dress, and who was reciting & 'mantra'
(or incantation) (363, 364)
He, when he finished his recitation, was a9-
ked by the prince with uodesty (thos) " Who
aro you, and that are you reciting, and the
Are you (moving) alono in the forest ? (365)

·Translation 73 He replied; ".My preceptor has given me # Vidyā (or 'spell") and I have already) recited it, but without a helper 1 do not succeed in accomplishing it and getting my desired object. (366) " Therefore ), ob, you, magnanimous one ! if you will, anyhow, become my helper to-day, I will be able to fulfil my desired) object, by being successful in accomplishing the spoll. (367) Then on a certain night, that sādhaka' for accomplisher), with the help of the prince, had his spell accomplished as if in sport. (368) (Then) that 'sādhaka', for returning the ob ligation, gave the prince two medicinal herbs and spoke these words. (369). "One (of these two herbs ) enables a person to cross safely through water (jalatārini'), and in the same way, the other evades the weapons of the enemy('parasathhanivāriui'); these medicinal herbs, (therefore),should be kept (carefully) fornishing them with covers made up of three metals' (viz. gold, silver and copper). (370). (Then) when that Vidyāsādhaka, &ccompanied by the prince, went to the declivity of the mountain, he was thus spoken to by the mineralogist: (371 ·74 Su Siripalalahā "Oh, lord I though accomplishmg according to the rules prescribed by you we are not able, due to one reason or the other, to accomplish the production of the ( gold producing) liquid ('racasıddhi")" (372) Then the prince said "Oh, you (minerilogists) I accomplish it in my presence Thon when they did so, they became succes ful in accomplishing the production of the gold-produ cing liquid (373) (Then) the 'sadhab 18' having produced (lit made) gold said " Oh pince it is duo to your fa vour that so haro been successful in accompli Elin, the production of the ( guld-producing) liquid (374) “Therofore, tale this gold But the prince wbo was sadifferent (to the desire of gold), did not take it still, however, though he did not tale it, they tied some of it to his garment (375) Then the princo, (nosing tl rough various places), gradually came to a city named ' Bharu jachchha' (1 c Broach) and (there) lg selline (lit spending ) the gold, hic purchased clothes ornaments and weapons (376) And having furaislied the two medicinal herbs #sta corers (made up of (three-fcld) we-

·Translation
1
75
tals, be tied them to bis band and then ) he
moved in the city at his pleasure with delight
like a prince of gode (377)
Now in the city of Kosambi, there lived
a banja (1 e 8 merchant) named Dhayals, and
because he possessed much wealth he became
Lnovo in the world as Kubera (the god of
wealth) (378)
(And) that merchant baying bought with
crores of gold coins (varioup ) mercantile commo
ditres (kayanaga') and accomparied by many
merchants (lit sons of merchants), had come to
Bharuyachchha (379)
There be made & (very) big profit, but
still intent on going to a distant shore on account
of covetousness of wealth, he got many ships
made ready (380)
There was one middlo-sized ship which was
beautiful being furnished with 16 masts, and
there wore 4 smaller ships each of which was
furnished with 4 masts (381)
There were 100 (bg) ships used for a long
journey, 108 boats, 84 'Donas' (a kind of ships)
and 64 'Vegadas' (another kind of ships) (382)
(There were) 54 'Sıllas' ( & budills

·76 Siri Sirivālakahā 50 Ayattas' (also a kind of ships), and 35 ‘Khurappas' ( a kred of ships ) Thus ( in all there were) 500 ships (383) With the permission (lit order) of the Ling they (1 o the ships) were filled with merchandise and (then) the captains of the ships and the merchants embarked on then (to the ships ) i special care of which was always taken by the divers, boatmen, rowers, mariners, and helmsmen, and which were diligently protected by 10,000 soldiers, who wore under the service of Dhavala and who had held various kinds of weapons (ready ) in their hands [ lit whose hands were intently engaged in ( holding ) hinds of weapons ) and which decorated with many chauries', umbrellas, 'sıkharies' (a 110d of Ornaments for the ship ), flags and excellent crests, and whoso beauty was enhanced by sails, ropes, auohors, 'pakbharas' (a kind of implements for the protection of a ship), and drums (384, 385, 386, 387 ) (Chon) baying stored thỏm (1 o, the ships) with large quantities of water, provisions for the jourpos, and fool, Dhavala, with his rotinue, embarked on ships in an auspicious moment and Various Toro

·Translation
gave orders for putting the sails on (lit capsed
them to be started) bat even though oblations
were given, and the drums were beaten with a
loud noise, the ships did not move, in spite of
the sailors' trying to do 50 (388, 389)
Then on account of that anxiety, Dhavala
had his face turned black and therefore )
haying got down, he went into the city and
asked a woman ( the reason of the ship's not
moving) (390)
She replied 6. These ships are stopped by
# god (and ) they will move ( only ) when a
man possessed of thirty-two auspicious marks
on the body is given in oblation' (391)
Then Dhuvala having pleased the king
with presents of very costly things, requested
him ( thus) Oh, lord' give me one man for
offering oblation' (392)
The king said "Take, 86 you pleaße, any
man who might be a foreigner and helpless (se
without a guardian ete ), but you sbould not
take any other person (393)
Then when the soldiers of Dhavala began
to make a search for such a man, they came to
know the prince Sırıpale to be a foreignór (394)

·78 Siri Siriyalakalā 1 Then they (lit, those people i.e. the soldiers) informed Dhavala about him (ie. șitipāla ) who was possessed of 32 auspicious marks on the body; and Dhavalı again obtained the order of the king for capturing him. (395) (And then) that Siripāla, though he was sitting in the market (or forum ) in a pleasant mood, was suddenly surrounded by the soldiers of Dhayala who bad weapons drawn up (ready) in their hands. (396) (And they said:) " Oh, oh, come on quickly; to-day, the merchant Dhayala has become exasperated with you. You will be given iu oblation to a god; do not say that we did not tell you (so). (397) The prince replied: "Oh, oh, give oblation by (offering) that animal in the form of Dhavula; have you ever heard anywhere that anybody gives oblation by offering) a lion? " (398) Then the soldiers tried to show somo strength, but hearing the roaring noise (lit, roarios of a lion) produced by the prince, they ran ATAS liku & crowd of jackals, (399) The king also boing impelled by Dhavala sent his own army; but that tuo by tho prince in po time (lite in half a mome nt). (400) tras defeated ·NOTES

·No
OTES
St 1 मरिहाइनरपयाइ (Sk अरिहादिननपदानि)
The Ajne Digoities or Padas' constituting
the three Tattvas
01 groups of fundamental
Dgaities Viz (1) देवतत्य (2) गुरुतत्व and (3) धर्म
177 which aro rery essential and indispensable
factors in Jainism, & firm faith in which enables
& ran to obtain what is known as सम्यक्त्व
or True Faith—which is a true path to Libera
tion. Hence they occupy an unique place in
Jardism, and their importance is the greatest of
all, as they constitute the rery essence of the
Jaina Religion. The reverend author of this
book Ratnas'ek herasûrı himself emphasizes, in
strıking words, the great importance of these
Nine Dignities or Padas, apon which he has
based his wbole story, his object being to
create in our hearts a true ani firm faith in
thege Nino Digpitie in order to enable us to
, reach the true path to Liberation and thus
cross the occan of this miserable worldly life.
First he enumerates them in verse 23 of the
text thus
अरिहंसिद्धायरिया, उज्झाया साहुणों म सम्मत्त ।
नाणं चरण च तयो, इय पयनयग मुणेय ।
and then he remarks in verse 33 1. 1.
.
" पयाई

·2 Siri Sirivālskabı 49015, ATTNEKO FITIMTE I": Those Nine Dignitios constitute the very essence of the religion of the excellent Junas.' Thus theirs is a very unique place in the Jaina worship and devotion, and the incessant flow of their eternal adoration, from ancient times, has remained up flinching even up to-day. This is quite evident from the two great religious festivals, .. which the Jains (especially the orthodox) so devoutly obserye very magnificently and reve rentially eren to-day, in the months of Chaitra and Ashwin, known as rufe siets when they keep what are known as "Āyambila' fasts (which consist in taking rough (4*) and tasteless (8) food devoid of ghee, sugar, oil, wilk and all such tasty articles of eating which create passions, and which we generally take every day—and this fuod, too, is to be taken only once a day). It is, therefore, essential for tis, as students of the Janna Literature, to study properly all these nine great and important Di-l goities, and have a clear conception of s}l of them, so that we may have a fair idea of what constitutes the essence of the Jaina Religion. The Nine Dignities already mentioned above are (1) aftea (2) fa (3) 1978 (4) 3475977 (5) Ely (6) strax (7) a (8) efta (9) ar. The ·Notes + first two constitute the Depatattya", The third, fourth and the fifth constitu'e the Gurútattya ', and the last four constitute the * Dharmatattva'. Ye shall discuss all these Nide Digaities briefly belor. ex- 64 1. अर्हत् or अरिहंत also called विधकर-th; propoander of the Jaina Tirtha or Rsligion an? the Destroyer of the internal enemies (such as Love and Hate, as also Anger, Pride, Decert and Greed). He is said to be posessed of trrelve Ganas viz. the eight Prātīhāryss (offa4195) or paraphernalia (consisting of eight things), and four 'Atis'ayas' (143) or cellences. The eight 'Prātihāryas are mentioned in the following slokı': अशोकवृक्षः सु- पुष्पवृष्टिः दिव्यधनियामरमाता च । भामंडलं दुंदुभि- Thaqi fayfangift frattui 11" They Bro thus (i) The As'oka Tree, sitting under which the Tirthankara delivers his sermons. (ii) The Shower of fragrant flowers possessed of five different colours, by gods, which covers the lower part of the Tithankara's body up to the knees. (iii) The Super-haman Speech of the Tirthankara which is as sweet as nectar, and which could be understood by all creatores gods, human beings, and animals, alike. (iv) ·Siri Sirivalakaha The Four Pairs of Chauries possessed of gold handles studed with gems, which are waved before the Tıthanhara by the gods (v) The- Gold Tbrone also staded with gems on which the Tırthankara sits (vi) The Halo of Light. seen round about the head of the Tirthankara (vi) The Celestial Drum (vi) The White Umbrellas twelve 10 number, and decorated with treaths of pearls, held over the Tirthankara, who sits on his throne in the Samasarana" (FATETO) with his face turned towards the east, and over his other three similar forms, which are created by the gods in the south, west and north The four' Atis'ayas' or excellences are (1) The Apayapayamatıs'ays, (TTTTTTTATAIT) according to which all the troubles and hardships (5477), both external (such as all diseases and others ), and juternal fuch as the troubles or hardships which stop one from being charitable, from gaining, from enjoyment, from enjoyment again and again, from exerting himself and also those which make him laugh, pleased, displeased, afraid, aggrieved, censured, engage into sexaplenjosment, also those which bring unbelief, igaoradce, sleep, non-aversion to worldly things, love, and hate) According to this Atış'aya, ·Notes 5 moreover, the places lying in the 21" 'yojanaş' round about the place where the Tirthankara moyes, remain free from diseases and droughts etc. (ii) The Goādātis'aya (FraifaTu) which xefers to His Omniscience of Kerala Kuowledge. (iii) The Půjātis'aya ( qurfa Tu ) which refers to His being worshipped by all-- gods, kings and men. (iv) The Váchanātis'aya (Taifa) which refers to the speech of the Tirthankara, which is such as could be understood by gods, men, and animals, alike. It is said to be possessed of 35 'gudas' which we need not mention here.

·Siri Sirivälakaba corts it, as he has broken off all his connecons with gross matter or 'pudgala', as 18 19 illed in Jaipism. 3 Acharya or the Religious Head-He is and to be possessed of 36 'guoas such as the ontrol of the five senses, freedom from love and hate, ce'ebacy, non-injury, not telling a lie, not taking any thing which is not given, rot being attached to worldly things, the five Acharas', the five Samitis' and the three Guptas 4 Upadhyaya or The Religious Teacher who teaches other monks under him the Elevan Angas, the Twelve Upangas, and who observes what aro known as · Charansıttarı' and · Karansittari All these make up his 25 'gunas 5 Sadhu or a Jhonk, who is on the path to Liberation He 18 said to be possessed. of 27 'gupas such as non-injury, not telling a lie, vot taking what is not given, celebacy, non attachment to worldly things, not taking food at night, protecting the lives of sıx kinds of living organisms of earth, water, fire, wind, plant and the moveable bodies, curbing the SODEB?, curbing greed, forgiveness, pure mind, ·Notes 7 examining clothes carefully for avoidiog 'hips' of any living creature stack to it, practising self-control, curbing the mind from going astray, not uttering fool words, cužbing the body from any ill-use, suffering cold and heat, and suffering delightfully and patiently the troubles and hardships leading even to deatb. 6 to 9. The reinaiung four Dignities 2-=: (1) (FAT TIT or True Faith. (2) *** M'or True Knowledge (3) सम्पर o: Trae Character and (4) 19' Penarest ·8 Sırı Sirivala kaha people of this world to cross the ocean of this worldly existence and reach Emancipation The diagram on the opposite page shows the circle which is known as "The Siddha-Chakra'or The Circle of the Sacred Ones (viz the Nine Digni tres) as it is found in the Jaina temples and so reverentially worshipped by the Jains The special feature to be noted here is that in Jajn sm it is not any particular person (or persona) that is worshipped but it is the pada or the dignity -e merits or virtuesthat is worshipped Thus it is not Mabayıra or Rishabha-the person that is worshipped, but it is the Aribanta Pada, which they have got, that is worshipped The same is the case with all the remaining dignities सिद्धचक (Sk सिद्धचक्र खिखानाम् (of the sacred ones) चक्र सिद्धचक्र or Hae: fac f7697 47 gfa faza)--the circle formed by the Nava Pada or Nide Digoities such as Sıddha sto already explained above, hence in short it can be translated as The Circle of the Sacred Ones HECH (DI ALETEFT)-greatness Jah (Sk}-- most eles atert hughest adfr (sk Hagfa) * 18 a Pk root for Sk gaf to speak or to to tell I St 2 (FR 13 Pk for Sk REZ St 3 facet (Sk ald) The Four-fold Reli

·श्री सिद्धचरनी or नवपदनी
The Circle of the Sacred Ones
Or
Thc Nine Dignities

·श्री सिद्धचरनी or नवपदनो
The Circle of the Sacred Ones
or
The Nine Dignities

·Notes gion established by Lord Mahāvira, consisting of (1) monks, (2) nuns, (3) laymen, and (4) laywomen/ facufto (Sl. facad) spread. faee (Sk. सविशेष) specially. गोयत्या (Sk. गीतार्था:) Those sådbus or monks who are well-vorsed in the Jaina scriptures, and who are well-conversant with the rules and usages which a sādhu has to observe in practical life. St. 4. वेभार (Sk. वैभार) and घिउल (Sh. यिपुल), are the names of two mountains which are situated on the boundary-line of the country of Magadha..after-bundary-line. St. 5. विनाओ (Sk. विख्यात:) famous. चलण Sk. 670) feet. In Pk, T is sometimes changed to 2. fafe (Sk, fafa) lit, fortune;, bere, good fortune. अज्जिय (Sk. अर्जित) earned. तित्ययरगुत्तों (Sk. fađ47777) or what is usually known as the Flashich is a kind of 'karda-prakriti' (or potency of action) which enables & man to become a Tirthankara. It is earned or acquired when & goul entertains the noble 'Bhāyana' •expressed in the phrase " सपिजीप फर शासनरतो". St. 6. TA '(Sk, TA) lit. first; chief. 97 excellent. सारो endoved with. चयुद्धि (Sk. चतु- gfw) The Four Talents. A little discussion on this tojm will make its understanding quito Clear, Tho Nandigiitra of Shrimad Dovayācha..

·10 Siri Sirivālakaha 6 kasûri gives us an important information about various technical terwe; and the Four Buddhis or Talents are also explained there. In the beginniny, the sîtra says: नाणं पंचषि पन्न, सं जहा afafuafe10 10 sfaan 976- Faqat ayam" ( 1.) i. e ' knowledge 18 of five kinds_512 -Ābhuibohiks (or knowledge wluch to obtain by means of our talent), Shinta (or knowledge which we obtaia by "Tearing' seripturas etc), Ayadbi (or knusledge by the power of which we are enabled to kuow whatever things happen 10 & particha lar port or region of the earth within a certaja spearfied limit, great or emall, without the use of the senses or the mind ), Manahpargāja. (or kpowledge by means of which we are bled to buoy, without the use of the senses or tho and, tho thoughts and desires of the mmds of other persons), and Kovala (ar Omalscience) Commenting upon this sútra, the commentator Haribhadrasuri defines the Abhini- Lodbiba, the first lind of koosledge, thus Ons ·Notes 11 of the Nandisůtra: commentary page 21] The words s praatha " underlined i the passage, quoted above, show that the word of the 18 a synonym of the word Afar (Pls :) This art Frailer or af hnowledge is again sub-divided by the Nandisutra into two sub-dıyısions : " आमिणियोहियनाण दुविई पनतं, तंजहा सुयनि स्सिय च अस्सुयनिस्सअ" (सू २६) The two subdivisions thus are: (1) yafafera or that hfa knowledge which arises on account of the power of the study of hearing of the ya know Jedge practised previously (je in previous ufe) and (2) afafura or that knowledge which arisos without any such thing practised before As the commentator says, ' it arises out of the 'तथाविधक्षयोपशम' or that particular state in which all the potencies of action (Fazfits ) that come in the way of our obtaining such knowledge are destroyed and subsided Now this second sub-division patafura anfaatfac or hat knowledge 13 again forthor subdivided into four kinds which are known as Caseta' or the Four-Talents mentioned here अस्नुअनिस्सिअं चउन्विह पन्नतं, तं जहा उत्पत्तिा १. बेणइआ २. कम्मया ३. परिणामिआ। बुद्धि चउन्विहा yar iz vata” (E 7€). Thus the Four Buddhis or talents are (1) Affiti e. Intui

·12
Siri Sirifalakaba
"
"
tive or Spontaneous (2) वैनयिकी 1e Disciplined
(3) STI se resultzog from practice and expe
rience and (4) पारिणामिकी1 : Developed/in tha
Nandisutra they are thus defined
"पुष्य अदिमस्सुअ-मवेश्यतत्वावसुद्धगहियथा ।
अन्वायफल नोगा, बुद्धी उम्पत्तिा नाम "
भरनित्थरणसमस्या, तिग्गसुत्तत्यगाहयपेाला।
उभो लोगफल्यई, विणयसमुत्या हवा बुद्धी ॥"
"उपयोगदिवसारा, कम्मपसगपरिधोरणविसाला।
साहकारफलयद, क्म्मसमुत्था हवइ बुद्धी ।।
"अणुमाणउदिट्ठत-साहिया चयनिवागपरिणामा।
हियनिस्सेअसफल पइ-बुद्धी परिणामिया नाम ।
Under each of these foor verses defioing
the four kinds of buddhis, the Sutrakara
gres a long list of examples or stories which
illustrate the same (1B the four buddhis')
The illustrations given for the Autpattılı buddhı
are enumeratod jo the following three verses
"मरहसिल १ पपिय • री ३, पुइग ४ पड ५ सरड ६
काय ७ उचारे
गय ९ घयण २० गोल ३१ समे, मुहग १३ मग्गित्यि १०
पर पुत्ते १६॥
"मरह १ सिर २ मिड ३ बुजुर, ४ यालुब ५ हयी ६
यगड ७ चपसा

·Notes
13
पायस ९ अइया १० पत्ते ११, स्याडहिला १२. पंच पियरो
१३॥
"महुसित्य १७ मुद्दि १८ यके १९, नाणए २० मिर २१
चेटगनिहाणे २२॥
सिस्वा य २३ अत्यसत्ये २४, इच्छा य महं २० सयसहस्से
२६॥"
८
Those for the Valpayıkı are
"निमिचेर अन्यमये २, लेहे ३ गाणिए व ४ र ५
अस्मे य.
गद्दम ७ लक्षण ८ गंठी ९, यगए 10 रहिए .
गणिया य॥
"सीया साडी टीहं च, तणं अरमन्ययं व कुंचस्म २३
नियोटर गोणे, घोडगपडण च सरसामा ३५"
Tho e for the Karmaja are -
"हेरपिणए. १ परिसए कोलिन ३ टोये ४ मुर्ति
घय परय
तुम्ना ८ पदई य ९ पूयइ १० घड , चितारे थ"
And those for the Paripamıkı are
"श्रम: सिहि सुमारे ३, देवी ४ उदियोदए हवद राया ५।
माह य नदिमेणे ६ घणदत्ते ७ मारग ८ अमञ्चे ५॥
"समप. २० अमञ्चपुते १८, चाणः २२ चैत्र धूरभद्दे व १३ ।
नासिमुन्दरिनंदे २४, यहरे .. परिणाममुद्रीए ।
"चलगहण १६ यामंहे १७, मणीय ८ सप्प १९ सग्गि
२० थूमिदै २६॥
परिणामिययुद्धीए, एमाई उदाहरणा ।।

·14 Sin Sırıyalakaha All these illustrations or stories are given in the Malayagiri's Commentary on the Nandr si trs (Aganodaga Samit Edition). They sro aloogison by Haribhadrasuri as he say, in his conimentary on the Āvas'saka Sutra, as he bag not given them in his commentary on the Tandilltra on account of the fear of length, If we were to give at length all these stories an full details, it would make a whole separate volume Hence being satisfied by only odame rating them as above we shall bere tale tho first story from each of the four lists of illus trations, and give four stories in details in order to illustrato the four buddhis' respectively Those desirous of knowing all of them in de tails should refer to the two commentaries mentioned above The four illustrations that are to bo giren here are .- (1) FETE (SL. FURT) or the Story of the Stone which allustrates tho Autpattık. Buddh; [Beforo actaally giving this story one point roquires to bo modo clear The firet illustration, giren in the irst rorse out of the 3 Fersoz giring illustrations for the Autpattıkı Bude'h1,18 HT for luch roſers to the whole of tho and scrgo ' ? ? 3 PAC etc 'all these stories ·Notes 15 boing illustrated it ono long story of this, tho son of ICT a dancor ('nata"). As the commenttor Malayagirisays 'भरह सिलमिटे' त्यादिका घ गाया da reform TT". Now this tholt long story of the illastrating all the 13 ofanples given in vono 2. is itsolf called 'in tho first Ter.c. But all these 13 illustrations cannot bo giron horu for four of arnocessarily lengthening the notes. Henco tho recond illustration of fire alono, (the first illostration of tho dancer (Sk. a) is not giron be cause it is not so intorcating and does not so well and exqui-itely illustrato tho Aplpattiki Buddhi), is given hero. It is as follows:-- Thero tas al city bamed Ujjaioi. Io its vicinity there was a villago inhabited by dan cers. In that silingo thero lived a dancer named Bharat. His wifu had died, but he had a young con named Rohaha. Henco in order to kell look after hier ho soon married socond wife. But she did not treat Rohaba rcll. Rohaha, lokerer, brought her round by playing a trick with the help of his Autpattikt Buddhi. But thinking that, in order to tato revenge, she will Lill bim by poison etc., he al Tray's took his food in the compaay of his ·16 Sırı Sırala kaha father, but never took it alone Now on s coitaja day, he went with his father to the city of Ujjain, and he saw that city of Ujjaini which was like the city of gods (to Indrapuri) With his heart struck with yondor, he obserped the whole of the city very well, and then, with his father ho went out of the city His father, saying that he had forgotten something in the rity, asked Robala to sit on the ban, of the river Sipra and went to the city agaia for bringing that thing Now, hore, Rohaks also according to his clever boy-like nature, drew die figure of the pole of the city on the sand of the bank of the river Supra Now, in the meanwhile, the hang of Ujjaini who was mounted on his borbe, and pho was moving quite alone, being on account of ope reason or the other, separated from 1118 company, tried to pass by that path When Rohaha gaw biom passing through tho (figuro of tho) city drawn by hin he asked the king Oh, king I do not go by this path The king ashod" Why?" Rohaha replied Do you pot 800 that this is tl o royal palace ?" The Ling, through curiosity, Enw the whole of the city drawn by bim (ie Rohnka) and ashod · Bor! gyor seo this city boforo I' Rohala tr did you ·Notes 17 roplod, "No, I bato come here from my villago only to-day" Then the king thought. "Oh, wondorful 13 tho talent of this boy Thon he asked Rohaha “ Boy I what is your namo, and what is your villago ?" Ho replied "My damo 13 Rohaha, and I live in the neighbouring city." By this tino these arrived Rohaka's father and both of them started for their villago Tho king also vont his own way and thought in bus mind "I havo got 499 ministers, but if however, may get a prime minister possessed of exceptional talent and intulligence, then my hangdom would go on quite lioppily, bocauso gonerally a ling possessod of the strength of baddhi' (10 talent), though wanting in other kinds of strength, 19 never defeated and conquers other bings as if in sport. Thinking thus, he after a for days called before him the leading men of the village, and apparentis ordered them tomahe a very tig stone' lying outside tl our village into a covoring (10 ceiling) fit for a royal 'mandap', fathoat lifting it from that place But by ordering them to do so ho really wantod to test the 'buddhr(the talent) of Rohala Then receiving this order from the king, all the people of the Tallage, thinking it mp3 sible to Muty out 2 ·18 Siri Supalakaha the order of the king and therefore with their minds greatly troubled, gathered together in an agsembly outside the village and began to asl ope another thus “ What should be done DOW? the king has given us a very bad order, and if the order of the bing wall not be carried out, great evil will come to us While they were thinking thus it became mid-day, and their anxiety increased more and more Nor Rohaka, as usual, did not take his meals without his ther and ho (se his fathor) had gone to the meeting of the villagers outade Thop Rohaka, being very much hungry, went to his father and began to cry and said "I am very hungry, therefore come home for moals" Bharata, 1 13 father, said Child' you are happy, you do not know any calamity of the village He asked “ Fathor what 18 it? Then Fharata oxplained to him the order of tho ling in full d-tails. Then by the power of his inanto talent Rolaha at onco thought out plan of accomplishio the work and said "Do not bo troublod Dig underneath the big stono in order to croato r' wandapa' fit for the Ling and placu pillars at proper places Then male the ralls and polish them." When he raid so, all the people of the village cried ·Notes 19 out "excellent !" and then all of them went to thoir houses for meals Hasing taken thoir mesls thoy came to the place where the stono was lying, and began to do their work. After a punbor of days they completed the whole 'mandopa', and that stone served the parposo of its ceiling Then the royal officers brought the intelligence to the king that the order of His Majesty ras carried out. The Liog asked "hos?" Then they revealed to the king the wholo manner in which the 'møndapa' tas created Then the king asked as to whose buddhi it was and they replied “This is the Autpattık. Buddhi of Robaka, the son of the dancer Bharat In this way the kig tested the 'buddhi of Rohaka twelve other times by giving similer riddle like orders as illustrated in the remaining 12 ilustrations given in the second verse, all of which Rohala solved easily by mesas of his innate 'buddhi' The king was, then, greatly pleased with his wonderfal Autpattıki Buddhi and appointed him his prime minister—thus placing him at the head of all his 199 ministers Here ends our illustration of the Autpattibi Buddhi (e) निमित्त (Sk. नैमित्तिक) or the Story of an Astrologer which illustrates the Vainayaka Buddbi - ·20 Sırı Sıriyalakaha In a certain city there lived an inspired sage (or seor). He had two pupils who were studying under him 'the science of marks and omons (Falhas)' One, who was very obedient and modest towards the preceptor, always pondered over what the preceptor taught, and if there remained any doubts after pondering over, he went to the preceptor and solved them Thus always pondering over whatever he learnt, he became clover and intelligent The other pupil wrs devoid of all these virtues of modesty, pondering over, etc and hence he did not torn out to bo so Now, once, being asl ed by the preceptor both of them started for an sghbour ing village On the road they saw some big foot-prints and therefore, the pupil who had formed the habit of ponooring over (Vimrus' Jakarı) ashed the other who never pondered over (Avarussalarly thuy "Brother, whoso footprints are these !" Aunrus'yakati toplied what 19 to be asko i horo Theso aro the foot-priats of nn clephant " Then Vimrus'yakası sand "Do not speak like this thoso are the foot-prints of a slic-olephant, and she is blind by the left evo on hor 18 wountod a certain qucen - her Joosbanil 18 alive, and she 23 houty with child, nad about to give birth, and shio will deliter ·Notes 21 to-day or to-morrow, and & son will be born to her " Then, when he said so, Avim rus'yaları asked' How did you know this?" Vimrusyakāri replied: “Knowledge can be judged by Conviction, hence whilo going further it will be more cortain by conviction Thon they reach ed the village of their destination, and on the bank of a great lake outside that villago they saw the queen halted there They also 83 w that the she-elephant was blood by the left eye At this moment a certain maid-servant (of the queen) said to a cop-tier I congratulate you upon the hing's getting & son" Thereupon Virus'gakārı called the attention of Avimra s'yabari upon the words of the maid-servant, and the latter replied: "I am convicted of everything, your knowledge is quite right " Then they, having washed their hands and feet, sat under & fig-tree situated on the bank of that great lale in order to take rest, and were seen by an old woman who was carrying & pot full of water apon her head, and sbe examined then and thought " Verily, these appear to be learned persons Therefore, I shall ask them about back of my sou who has gone to & foreign country, She asked them the same, and while the coming ·22 Sırı Sirialakıbā 6 she was doing so, the pot on her head fell down and was broken ato hundred pieces Then at once, Avimrus'yakarı spoke Your son has gone to destruction (1 e death ) like this your pot." Vymrus'yakari said: "No, no, brother 1 do not speak like this, her son bas already a me to her huuse", and he, then, said to the old woman “Oh you, good old lady ! go home and see the face of your son." Then, she, being spoken thus, sent towards her house as if become alive again, giving handreds of blessings to Vimras'yakārı, and there sho found that her son had come home. There she was bosed down to by her son, and she also gave him ber blessings and told him about the incident of the astrologer (Vimpus'yakari. Then with tho permission of her sbo gavo a psic of clothes and a number of rupees to Vimrus'yakan as & present And Arimrus'gabări greatly dejected at beart thought in his mind thus: “Verils, I am not well taught by the preceptor, otherwiso how 18 it that I cannot hao this if ho doos it?" Then baving performed the Norh of the preceptor, both of them caune toforo the preceptor Thoro Viarras'sahati at the sory sight of tho preceptor bent down luis head, foldod his boods, and fell at the lett HOD, ·Notes 23 taught an of the preceptor with great respect, and with his eyes full of the toors of joy But Avim rus'yakarı stood thoro es motionless as a moun tain without oven slightly bending down his body, inhaling smoke, and emitting out the fire of nalice Then the preceptor asked him " How is it that you do not fall at my feet?" He replied “He, who is well-taught, will fall at your feet, not l' The preceptor said " How do you say that you are not well- Then he revealed to him the wholo account Then the preceptor asked Vitrus'ya. karı "Boy' tell me how did you know this 8" Then he said * At your advice I began to ponder over thus that these foot-priats aro well-known as those of an elephant, but when I reflected over it further, whether they wore of an elephant or of a sbo-elephant and geeing their corporoal size I decided that they were of & sho-elephant Again I found that the sheelephant had completely cut down a bovor of Vallı-creepers which forms her substinence on her right side, but not on the left Hepee I decided that she was blind by the left eye, Again I reflected that a person possessed of such a retinue, and mounted upon an elephant, cannot be other than a royal person and that ·24 Siri Sirivālakabā person had, I found, slighted the elephant at a certain place in order to calm doira hor bodily pain, and judging from the size of her body I decided that she has & queen, and see. ing some small bits of the shirt of a red garment eotsagled in a tree I decided that her husband iras alive. Finding that she had got up after supporting herself on her hand on the ground, I decided that she was heavy with child and judging the unbearable freuing and placing on ground her right leg I decided that she was about to deliver Now as regards the question of the old woman my reflection as thus:-"Just as her pot merged into the dost from shich it was born, in the same way the son also will meet his mother who gave him birth". Then after this the preceptor looked at Vicarus'yahari rith d-light and praised him, and to Avimrus'ya karı he replied: " It is your fault, that you do not ponder over, and not mine We (preceptors) aro simply to explain to you the meaning of the s'astra' (or scriptures ), but it ie for you to pondor ofer. Thus this has the Vainasiki Buddlu of Vimros'agakäri. (3) हेरणिय (Sk, हरण्यक) or the Illustra tion of a gold and silper merchant which illastrates the Karmaji Boddhi. He (i, e a ·Yotes 25 gold and silver merchant), 18 able to examine well a rupe, even in darkness by means of touch etc This is due to his Kar maja Buddhi The same 19 the thing in the case of a weaver, & merchant, & potter, & painter etc To make it more clear we shall take one more story of करिसग (Sk कर्षक) 18 & farmer (who knew the art of attracting things ) - A certain thief made & hole of the shape of a lotus in the house af i badiya, and having come in the morning to that very house without bəing perceived by any one, he heard the praise of the people about himself There was, however, & certain farmer who said " What Indeed' is difficult to a man who has got practice? If a has got constant practice of doing a thing and if he does that thing in an excellent manner, there is no won dor' Then that thief, hearing these words, burnt with rage Then he (1, e the thief) inquired of somebody who that farmer was, and having known him, he went to his (1 e the farmer s) field on a certain day, with a dagger drawn in bis hand, and standing before him he said "I sball kill you to-day” He asked " The thief replied * Because the other day you man Why ? » ·26 Siri Siriyalakaba did not praise tay hole" The farmer said: " It was true because he, who has got practice of doing a thing always becomes a master of that thing There I, myself, am an example If you ask me, I will make these beans in my hand fall on the ground with their faces down wards, or if you like with their faces upwards o sidewards Then the thref being more struck with wonder said Mahe all of them fall on the ground with their faces downwards The farmer, thereupon, spread a piece of cloth on the ground and made them all fall on at with their faces downwards The thief was greatly struck with wonder and he again and again praised tbo cleverdoss of the farmer and sand "If the beans had bot føllen on the ground with their faces downwards, I would have certainly killed you' Here, in this story, the 'buddhi' of the thief and the farmer as the Karmaja Buddhi (4) (SL) or the Story of Abhagskumara bimself who is here said to be possessed of all the four buddhie (Before actually giving this story song explanation is here required to be made Each of the 21 llustratiops of the Parınınki Baddlı, is simply alladed to, by the commentator Malayagını, in bis commentary ·Notes 27 not & merely in one or two lines, the details being aot given because, as he says, all those stories are very very long and would cover separate big volumes Accordingly, this story of Abhaya e Abhayakumara ) 15 also given there in full details, but is simply alluded to in about line and a half But it is given in full details in Abhayakumara Charitra in poetry by Updhyya Shree Chandratılaka which 18 translated into Gujarati 10 three volumes by Motichand Oghavi Shah, and published by Bhaichanda Naginbhai Zavert for Sheth Nagıobhai Manchhoobhãı Jain Sahitya Fund Surat The detailed story of Abhayakumara given below, which illutrates the last 10 the Parinamısı Buddhi, 18 taken and summarised from the 8th 'sarga' of the second volume of this translation ) Abhayakumāra was, as 18 mentioned in our text also, the son of the well-known Jaing bing Shrenika, who ruled in the city of Rajagriba in the country of Malaya Io that same country there was a city named Ujjain, where ruled the mighty king Chandapradyota Once he thought of conqueria, Raagriha King Shreaika, getting news about this, became much puzzled, because he tbought that Chandrapra ·28 Sırı Sırıyalalaba dyota, with his large army, will certainly conquer him, and hence he asked his talented son Abhay akamāra what to do Heashed his father not to worry about that,and he (10 Abhayakumara ) Ashed his men to put upder the ground over which tho enemy would lodge, j&rs full of gold coins Now in a short timo, Chandrapradyota, with 8 large army and many feudatory chiefs, invaded Rajagribs and besieged it. Getting news about this Abhayahumar3 sent a letter to Chandrapradyota in which he proto " You are the husband of queen Sʻsvārani, ny mother's sister You will, therefore, carefully consider the few liges that I write you My father has won over his side all your feudatory chiefs by giving them jars fall of gold coins, and they themselves, therefore, will hand you over to my father, with your hands and legs tied up If you do not believe in me, dig and scrutinize tbe places where they have lodged, and you will know the truth" Having read this letter, Chandrapradyota dug the ground under the camp of one focdatory kings, and found those jars full of gold COIDB, and thinking that his life was in dapger he ran away with his arcy from that place, sad to of his ·Notes 29 tberefore bis feudatory bings also did the sale When they reached Ujjaini the latter asked tho former the reason of his running away and ho explained to them the same They told tho king that it was false, and thus Chandrapradyota became aware of the trick of Abhayakucara, and in order to take revenge, he took a vow to get him (ie Abhayakumars) brought to Ujjini with big bands and legs bound In order to carry out this purpose, ho engaged a harlot who asked the king to procure for her two young girls possessed of equal beauty This was done, and thon the harlot, with the two girls, went to some Jaina puns, and all the three, jo & short time became great Shrayılasof course not at heart but only After learning all the daties etc of Shravikas they started for Rajagriha Having reached it, t; ey Visited all the Jains temples there, and then at last they wert to & temple barit by kaag Shreniks himself There they worshipped the Jiua in an excellent manner with great pomp At that time Abhayakumara, also, came there to worship the Lord Jina and seeing the har Jot and the two girls extolling the Lord Jina with as great & devotiob and attention as those of an ascelic, be got much delighted and thought in Dame ·30 Sin Sirivalakaha that if he would go in they will be interrupted ja their worship, and therefore he remained out side After a time they got up carefully to avoid any kind of 'hinga' Then Abhayakumara weat in sud with the devotion of a co-religia Dist he folded his hands to them and asked them wo they were The barlot, pretending to be & great shtarıba told that she ras tuo widow of a rich Shravaha of the city of Aviati, and that the two girls with her were also the widows of her son who was also dead, and added that all this was the working of their eril harmay, and also told that all of them were to take Diksha (101tiation) in a few days, and that they had for the pro ent started on their pil grimage journo58 10 parious pilgrim-places such as S'atrunjaya, Sametas'ıkham etc Abhayakumans, A great Shravaba as he wae, was greatls delt ghtod to hear this, and losited them to tbe royal hou«o for ontortainment In return after some days, the harlot infited Abhayakumarn to her todporary residenco 10 Rajagrila for the In order to please his religious sigter, Abharahumara acceptel the invitation and sent to hor place He was given av excell nt din but in drink to nas given Chandrabisa' hich orier soino time throt him into 84mo ner, nino ·Noles doop slumber. To mag, then, taken in n asile chariot to Ujjinj buforo king Chandrapradyota, Vor, hore in Bangalir melien kung Shronika found that Abhnynkumita 634 7119:- ing, ho sont his mon to tho place of the horlot bat she replied that lic had come to ber placo but soon loft it lost he could mins his other statedutice. In a short timo after this, olio left Rājagrila and sent astoy to Ujmini ood rereal. al la Chandrapradzora the whole account. Ablngahumāra tras, then, put into pr901, and thus Chandrapradyota took his revenge. Now in the kingdom of Chandrapradyota (1) queen S'irädevi (%) Tho olophant Nalagiri (3) Tho chariot Agabbiru and (4) the meinenger Lohajangba, vore considered to be ibe four geme thich accomplished all his actions, Now the mics-enger Lohajangha Tas al- TAGS sont tho place of one of bis foudatory kjogs by Chandrnpradsota, and he (i.o the feudators Liug ) 539 greaus dojected with always making arrangements for recciring him, and giring him and his retinue lodging, food etc. The same as the case with othor feudatory lins. Therefore, one day, they garo him poi-oned veet-balls a9 provision for the return journey. Doetoill-omens on the road, to

·32
Siri Siriyalakaha
however, he did noteat them and brought them to
Ujjaidi and told Chandrapradyota how he had
pot eaten them on account of ill-omens on the road,
and come bomo hungry The kiog told the same
thing to Abhayakumara and asked him to 61
plain to him the bidden meaning of this.
Abhayakumara smelt the pot of the sweet-balls
and told that some such thing had been mixed
with them that a drashtıyısa' serpent has
been born in it Had Lohajangha opened it, he
would have met with death Then the serpent
was taken out of the pot and thrown into a
jungle Chandrapradyota was groatly pleased
with this talent of Abhayakumara and
promised him one boon which the former
reserved for a proper occasion
Similarly Abhuyakumara sas promised a
second boon on the occasion of his checking the
elephant Talagiri who had create 1 a great
excitement and uproario Ujjaint and whou no
body could control
He was also given a third and a fourth
boon ip zetorn of bis pacifying a great fire
and a great divine wrath (Upadrava)
Nor Abhay kumara thought the proper
occasion of askig all the four boods and

·Notes 33 said: "Give me these four boons. (1) I should be seated on the elephant Nalagiri,(2) S'ivādevi should make me sit in her lap, (3) you should be the keeper of the elephant and ( 4 ) with all this I shall enter the pile made ap of the wood of Agnibhira chariot, Hearing this Chandrapradyota became as cold as ice and told Abbayakumāra with folded hands that he was unable to give these boons, and further told him that he was, thurofore, released and he could go. Then Abhayakumāra took a vow before him (i... Chandrapradyota ) that as he had brought him there bound by practising a religious deceit, he (i.e. Abhayakamāra) would take him (1.e. Chandrapradyota ) bound a mad mau from Ujjaini at mid-day, in the presence of all the people of his city; and then he returned to Rājagriba and appeased king Shrenika and all who were miserable on account of his separation. Now Abhayakumāra employed to beautiful barlots for entrapping Chandrapradyota, and he took the dress of a merchant and changed his voice by some magical charm. Then they (i, e. Abhayakumara and ihe two harlots) went to Ujjaini and hired a big building and stayed 3 ·as that of there Once Chandrapradyota happened to ape these two beautiful harlots and fell in love with them, and was smitten with great pange of love After great entreaty and requests through his mazd-servant, the barlots agreed that the bing should come to their place after seven days at a particular time when their brother Toold be absent, because he did not allow them to leave their place Io the meanwhile, Abhayakumara found out a man beving the same shape Chandrapradyots, called him by the name * Pradyota', and made him known in the city as his mad brother, and he told all the people that he was much worried about his brother and he did not know there to take him and what medicine to give him etc and sometimes he used to place him on a cot and tie him tightly and take bin on the royal road publicly, ereb though he gave lood cries, and that man also, as taught by Abhayalamara, used to cry out Oh people I please li tea to my ope sentence, I am bing Pradcota, bo is carrying me awafi get me released from him etc » the people ased to come to him, but recogni ing him not to be Chandrapradyota they used to laugh Adlong themselve Abhayakumara Hearing this dii

·Notes
35
90 opery morning and created & confidence in
the hearts of all the people, young and old.
Chandrapradyota passed his seven days
with great difficulty. On the seventh day
he vent to the herlots at the appointed time.
Abhayakamāra's men caught him and bound
him to a cot and Abhayakunāra carried to
even during the day time through the midst o
the town. Chandrapradyota gave loud cries: "I
am king Pradyote, the enemy is carrying me
away." But the people took him to be +385
mad Prudyota and Abhayakumāra told that
that day he was troubling him moch and,
thereforo, he was taking him with him
to give him some strong medicine in that he
would not cry out again, Thuy hu (1. Chaudra
pradyota) was taken to Rajagriha kuiore king
Shrenika who ran at him with a dayger in
band, as he was reminded that hy hai keps
Abhayakumāra in pri-oo; bot Alhayakumaa
11

·36 Sir Sirivalakaha St 7. असोगचंदो (Sk. अशोकचंद्रः) Asok:- chandra 18 the samg as Kūnika, the wellknown figure in Jainism. one St 9. 36016 (Sk. JFETE). (See Hem. VII. 1. 114) It has two meanings: (1) zeal or energy (2) or it may be taken here to mean of the three s'aktis' or powers of a ruler, the other to being Åh and TATET. St 10. APEUTT (Sk. Aca:qfa:). Worshipped upie (Sk. The). A historical city, often met with in the Jaina Literatore, it being the centre of Jainism 10 ancient times many of its rulers such as king Shrenika, Kūnika and other were ardent adherents of Jainism. ATT (Sk. THTOT) was another name of Lord Jlabasıra yen to hin oy his parents, bet cause, since the entrance of the soul of their gon in the womb of his mother, their prospe. rity, in every respect, wis increasing day by day. Tho name Mabasira ay giren to him by the gols, when they wore pleasa } with his narror-lihe exploits in his boshood, as well 95 with his bearing patiently and cour.geously all the troubles and hardships of secetic life He, alio, had a third nota, Fiz. Sadana' of • Toe Asc-lic, which will given to him by the ·Notes 37 "समणे people on account of his innate virtues of asceticism,-of bearing with equaninity all dreadful dangers and fears, the noble nakedness, and the miseries of the world. Cf. Achãrãnga Sûtra (Second Srutaskandha, Fifeon Adhyayans of Bhavana, sutra 177. आ. स. Edition): "समणे भगवं महावीरे कासवगुत्ते तसन णं इमे तिन्नि नामधिज्जा एवमाहिति, तं जहा-अम्मापिउसंतिए यद्धमाणे” १. सहसमुइए, २. भीमं भयमेरवं उरालं अचेलय परिसहं सहत्तिकट्ठ देवेहिं से नाम कयं समणे भगवं “महावीरे" ३. ॥" St. II. गणहारिणं (Sk. गणधारिणं i.e. गणधरं ). The holder of a Gana. गण is a technical term in Jainism meaning ' a group of monks living together under one head-preceptor or an Achărya.' The word Tutert is not ofton used in this lite ral meaning of an Achārya, but it is gonerally used in its special conventional gengo of . Disciple of a Tirthankara.' Gautamı tas a pupil of Lord Mahavira. Honce he is called a गणवाग्णि or गणघर. St. 12. समोमरियो (Sk. समयमनः). This teria is often met with in the Jaipaliterature. It means arrived, came ete.' .

·38 Siri Siriyalakahā fore a person goes to a Tirthankara, he observes five requisites of approaching thich are mentioned in stanzas 20 and 21 of the city by देवेन्द्रसूरि as follows: "सच्चित्तदव्वमुझणच्चित्तमणुज्झणं मणेगत्तं । इगलाडिउत्तरासंगु अंजली सिरसि जिणदिखे ॥ इय 'पंचविहाभिगमो', अवा मुच्चंति रायचिन्हाई । खग्गं छत्तोवाणह, मउडं चमरे अ पंचमर ॥" The Five-fold Ways of Approaching menlored héru, thus, Bre: (1) not eating or not keep ng with oneself (1.0. abandoning) an things things possessed of life )-such as & owor (gaz), or a batel-leaf (meta) (AB nontioned in the Aupapătika Satra, Poona Edition, sutra 38, (2) not abandoning (i. e. & vorson is allowed to keep with him) afore thinge i o. things not possessed of life ) such as orna. ments etc. (3) concentration of the mind (Furirai), 4) keeping with one an upper garmont consisting fonly one scarf (taifSTATÁT), (5) folding tho hands on sooing the Jina. If the prosop is a sing ho abandons (i. o. kcope oatsído) the fire cinds of Ensignia or symbols of royalty kporn 19 पंयराजककुदानि or रायचिन्दा as mentioned in • In tho Aupapītika Sitrs, the five Ensignis or spobols of royalty are thus ajoptioned:

·Votes 39 the second stanza quoted above. St. 15, a (Sk. 3cm) begun (see Hem. VIIL 2. 138). Garest. It is & Des'i word meaning 'engaged in, intent upon etc.' It is used in Kummapatta also (st, 21). It is akin to Sk. तद् लिप्सा, एका तलिप्सा यस्य स (9. st.) Sts. 16 to 34, contain the preaching of the sage Guutama and they are somewhat difficult but very important stanzas, as they discuss the topio upon which the whole story of king Shripāla is based, and they are put in the mouth of the great sage Gautama in order to emphasize the greatness of the Nayapada or the Nine Dignities, (already explained before). They are an outcome of the feelings of the poet's own beart, and hence they are very beautiful stanzas rich in lânguago, diction, thought and exposition of feelings. They are briefly summarized below, First of all, the sage Gautáma says that giving up 'pramäda' (i. e. carelessntgs and negligence), one should practise the true religion "खग्गं, छत्तं, उप्फेस, वाहणाओं य वालवीयणं" (i.c.. strord, an umbrella, & crown, shoes or sandals, and a fan ), ·40 Sin Siriyalakaha as the sage further says which consists of Charity, Character, Penance, and Pure Mental Condition, the last being the most important, the other three depend upon it The puro mental condition, however, says the sage, depends upon the mind which can be best disciplined and restrained only with the help of pure meditation, and the most important of all the meditatiops is the meditation upon the Nayapada, also called fagmi (or the Circle of the Sacred ones) Then that this Navapada constitutes the very essence of the Jaina Relr gion, and then he describes the true nature of ench of these Nine Dignities in appealing words, and advises us to cultivate in our hearts & foeling of adoration for this Navapada which gives us real happinoss(vrz. Spuitual Liberation) St 16-17 TAFERE ARE The Fivo linds of Pramāda They are enumernted in the following shloha "Ho fata FT FATET fertilet ger afurus 1 'पञ्च पमाया' जीय पाइति संसारे ॥ Theso Five Pramadas (1) pride (2) enjose mont of the soosc8 (3) 'hasayas' or bid oma t100x (4) sleep and (5) gossip, torment tho son! ht in this storld/7 ·Notes Sts. 18, 19. Cl. similar ideas in (Anantahansa's) Kummaputta, "दाणतवसीलमावणमेहि चउव्यिहो हवइ धम्मो। सम्बेसु तेसु भावो महप्पभावो मुणे- यन्यो ।" (st. 5.) “ दाणतवसीलभावणमेा चउरो हवंति धम्मस्स ! तेसु वि भावो परमो परमोसहमसुहकमाणं ॥ (st. 190) etc. हु and T are indeclinables in Pk. showing ' resolve, Imagination or wonder'. See Hen. VIII. 2. 198. which says : “हु, गु निश्चय- वितर्क-संभावन-विस्मये" चिय or चित्र (Sk. एच). पर, चेस, चेय, च्चेअ, च्धेय, चिम, चिय, च्चिअ and च्च are indeclinables in Pk.showing 'determination or force' and are equivalent to Sk. .See Hem. VIII.2.184, which says: णइ, चेअ, चित्र, च्च अवधारणे (निश्चये);", चिय, चिय, and चित्र are sometimes , used .. in the senss of. Sk. इव also, indicating उपमा or उत्प्रेक्षा. " . -- ere St, 20. णियभावुच्चिय (णियमावो + च्चिय--Sk. निजमाव पव), In Pk. conjunct consonants generally either simplified (one of them being dropped), or retained (in which case the conjunct consonants, if they are dissimilar, are changed to similar ones by dropping one of them and doubling the other by reduplication). In the former case, the preceding yowl if short, is made long, e.g. कम्मण-कामण, (magic); and in the latter case, the preceding vowel, if ·1n 42 Siri Siriyalakaha long, is made short eg चूर्ण - चुण्ण In the phrase णियभावुच्चिय, the second case of this rule applies We retain the conjunct conso nant in the indeclinable foary and hence the precoding yonel in formarent is shortened Now we have no established short vowel for as we have for ई and उ for ऊ, but by con vention the short vowel for ओ 18 उ and hence we get the phrase formate for Similarls of सिरिपालुब्ब In 8t_34 St 22 नवपद same as नवपदानि discussed T St 23 This stanzs enumerates the 'Nava pada the Nine Dignities मुण IS root in the sense of Sk to koow (see Help y St 24 अट्ठारसदोस (Sk. अष्टादशदोप) • The Eighteen Faulta They are enumerated by Nomichandrasûri in his Pravachangaroddhara sts 457, 458 अनाण कोह मय माण रोह माया र य भई य । निद्दा सोय अलियवयण चोरिया मच्छर भया य ॥ पाणिवह पेम कीलापसग हासा य जस्स य दोपा । अट्ठारस वि पणछा नमामि देवाधिदेय त ॥ Thus thor are (1) ignorance, (e) anger, & Pk or 4 7) ·Notes 43 (3) pride, (4) vanity, (5) greed, (6) decoit, (7) pleasure, (8) displeasure, (9) sleep, (10) grief, (11) telling a lio, (12) theft, (13) arrogance, (14) fear, (15) injury to animals, (16) love, (17) sportiveness and (18) laughter..- . तत्त (Sk. तत्त्व) The word atat, nero, refers to the nine (according to the Digarabaras, seven, including 'papa' and 'punya' under Ashrava',) fundamental categories or principles of Jainism which are enumerated in the following' verse : " जीवाऽजीया पुणे, पावाऽऽसय संवरो य निझरणा । बन्यो मुक्खो य तहा, नव तत्ता हुँति नायन्या । (नयतत्त्वप्रकरणः Verse 1) (for further details, sé नयतत्त्वप्रकरण itself). . St. 25. पनरसमेये सिद्ध (Sk. पंचदशमेदाः सिद्धाः) The fifteen kinds of Siddhas or Liberated Souls. They are thus enumerated in the नवतत्त्वप्रकरण yorsa 55:- "जिण अजिण तित्थऽतित्था, गिहि अन्न सलिंगथी नर नपुंसा। पत्तेय सयंबुद्धा, युद्धयोहिय इक्कणिकाय ॥" ( for further details see नवतत्त्वप्रकरण verses 55 to end ). The state or nature of a Siddha is thus --

·44
Siri Sirivālakaha
a
given in the Ãcbārānga Sitra I. V. 6. sîtras
170, 171 आ. स. Edition:-
"सधे सरा नियटृति, तक्का जत्थ न विजद, मई
तत्थ न गाहिया, ओए, अप्पइट्ठाणस्स खेयन्ने, से न दोहे
न हस्से न वह न तसे न चउरंसे न परिमंडले न नीले न
लोहिए न हालिहे न सुकिले न सुरभिगधे न दुरभिगधे न
लिसे न कहुए न कमाए न अंविले न महुरे न कक्खडे न
मउणे न गरुए न लहुए न उण्हे न निद्धे न लुक्खे न काऊ
न रहे न संगे न इत्यो न पुरिसे न अन्नहा परिने सम्झे
उवमा न विज्जए, अरूची सत्ता, अपयस्त पयं नत्थि ।
से न सद्दे न रूवे न गंधे नरसेन फासे, इच्चेव त्ति बेमि ॥"
In जीवविचारप्रकरण, शांतिसूरि
describos
Siddha thus :--
'सिद्धाण नत्थि देहो, न आउकम्मं न पाणजोणीओ
साहसणंता सेसि ठिई जिणंदागमे भणिया॥" (verse 48.)
सिद्धाणंतचउपके (सिद्धानंतचतुष्कान्). सिद्ध here means
निप्पन्न accomplished, achiored. Hence सिद्धान्तयतु
hat means those who have accomplished or
achieved tha अनंतचतुष्फ or The Four Infinities'
viz. (1) अनन्तज्ञान or Infinite Knowledge (2) अनन्त'
दर्शन or Infinite Vision (3) अनन्तवारिन or Infinite
Charactor ani (1) martire or Infinite Prowess
or Exertion. घणकम्म (S. घणकर्म ) see notes on
stanza.32.
St. 26. पंचायार,(Sk. पंचाचार) The Five Con
ducts or Behaviours. which an Acharya is to

·45
Notes
obscrve. Thos Aro (1) PEITT or tho good
bchaviour with regard to the acquiriog and
imparting of knowledge. (2) Mis of the
good behaviour with regard to the cultivating
of True Frith in oneself and in others.() -
STITC or the good behaviour wish regard to the
prctising of ascetician by one self and by othera.
It consiste in mbscrying the firo samitin' and
'lho threo guptis' generally known as the te
WITHIOT ( becaugo thoy gire birth and
sourish yana or thtruo religion corsisting of
C. The fro amities inontioned
हरियासमिति, भाषासमिति, पपणाममिति, मादानभरनि-
परवणासमिति and परिप्ठापनिकासमितिः and the
threo gupties aro -मनोगुषि, पचनगुमि and कायगुति.
(4) 779791 of the good behaviour with regard
to tho piactieio: nf pepancy. It is of eelre
kinds~-SIX SIET Onemani ant sis prie or
inward. The six kinds of outward persocs app
(1) अनसन (ii) ऊनोदरता (iii) वृत्तिमरुप (iv) रमन्यान
(१) कायक्लेश and (vi) संलीनना The rixtd.
Ate

·46
Şırı Sirivalakaba
46
“
Butro generally known as the truire white
consists of eight stanzas Hence it is sometime
also called पंचाचारअठ्ठगाहा:-
" नाणमि दसगंमि अ चरणमि तवमि तह य विरियमि
आयरणा आयारो, इथ एसो पंचहा मणिओ ॥ (१)
। काले विणए वहुमाणे उपहाणे तह अनिण्हवणे ।
घजण-अत्थ-तदुभए, अविहो नाणमायारो ॥ (२)
निस्लक्विा निकसिम, निधितिगिच्छा अमूढदिवीय ।
उपवूह थिरीकरणे, पच्छल्ल पभावणे अट्ठ ॥ (३)
पणिहाणजोगजुतो, पंचहि समिहि तीहिं गुत्तीहीं ।
एस चरित्तायारो, अष्टविहो होइ नायव्यो । (४)
वारसविहमि वि तवे, सभितरवाहिरे कुसलदिउ ।
अगिलाह अणाजिवी, नायन्यो सो तयायारो॥५)
अणसणमूणोअरिआ, वित्तिसखेयण रसचाओ।
कायकिलेसो सलीणया य वन्झो तवो होह। (६)
" पायच्छित विणओ वेयावय तहेव सज्झाओ ।
झाण उस्सग्गो वि अ, अभितरो तवो होइ ॥ (७)
अणिमूहिअवलविरिगो, परममइ जो जहुत्तमाउत्तो !
जुंजा अ जहाधाम नायव्यो वौरिआयारो ॥ (८)
It should be noted hero that these fico
charas or bo hosiours' are fvo out of the thirty
six guras whrel an Acharya is to possess
St 27 गतित्तिसु Hereतित्ति has two meanings
(1) Lither it may be taken to be equivalent to She
तृप्ति meaning satisfaction or (8) it may be taken
6

·Notes may be $5 as & Desi word which has got the sense of 'तात्पर्य or सार' (see पाइअसद्दमहण्णवो), and it taken here as & figure of speech corre-ponding to English. Climax !. Cl. "Grand : cata:" ( Apte's Dictionary ). Hence stufatore will here mean at the head of the Gana', the Upadhyaya being the next in rank to an Achārya who pogsesses a Gana, the Upādhyāya being the forenost in the Gana. (The commentator explains गणस्य-गच्छस्य तृप्तिसु-सारणादिषु नियुक्तास्तान अधिकारिण इत्यर्थः ॥") St. 28. सम्वासु कम्मभूमिसु (Sk. सर्वासु कर्मfag). In जिवविचारप्रकरण of Shrimad S'āatistiri the human beings are said to be of three kinds: कम्माकम्मगभूमियंतर- दीवा मणुस्सा य । " (RTU St. 23.1. 2. ) Viz. (I) those born in Karina-bhlimi' (2)those born in Akariņa-bhumi' and (3) those born in 'Antardripa'. Now Karma-bhfimis are thoso regions of the universe where various karmas (or works) sach B& warfare ( 2 ), comuecce, moligion and writing etc. (AF), and agriculture (f) etc. are done, and where there are opportunities of hearing sal practising religion consi. sting of renunciation and asceticism, Thọ rogions where no such karmas or actions are done Are called 'Akarma-bblinis,' In such lands all the ·48 Siri Siriyalababa inhabitants are tras A son and a daughter are both bort together, and when they grow old they become husband and wife and the needs of the people of such places are supplied br tha teu kinds of Desire-yieldiog trods Sucb being the nature of these lands, no religion cao be practised there This explains why the sa dbus are said to be moving in' Karma-bhumi: ' and not iu' Akarma-bbumis' because they con practise rel 200 and ascetic life only in the former and not in the latter Ås regards the 'an tardwipas, they are so called because they are born in the islands known as the Antardsinas The number of Karma-bhumi mentioned in Jainism TIZ 5 Bharata Countrie, 5 41 Fat C untries and 5 dobayideba countries The bumbur of Alarma-bbuwis 13 30 FIZ 5 Haimyat Contries 5 Hariparsa Countries 5 Derakoru Countries 5 Uttarkuru Cooptries, 5 Ramayla Countries, and 5 Adirányavat Countries Tho Antardwipas are said to be 56 o number ( for further details sos Gujarati gloss on fire विचारप्रकरण) गुणगणेहि (SL गुणगण ) 'The collec. tion of virtues The 'gudas' rr virtues referred to hero sro the 27 gupas u licha Sadhu 110 posges (Fee notes on stanza 1 where all of thom nje enamerated) TT (SIR); e protecte 19 15

·Notes
49
by the three gaptis' FIz मनोगुप्ति, वचनगुप्ति and
कायगुप्ति मुत्त (SE. मुस्त) s explained by the
commentator AS सर्वसङ्गजित " free from all
kiods of attachment. Paiga ( Sk. Arsa ) here
means destroyed' It is used in this senge in
मुपासनाहचरिय also (ot 446)
St 31 जीवाजीयाइ० (Sk जीवाजीवादिपदार्थसार्थत
त्वावयोधरूप) सार्थ here means 'collectron ' तत्त्वाववोध
= तत्त्वज्ञान philosophy The doctrine of नवतत्त्व
or the Nine Categories of fundamental truth
forms the essence of the Jaina Philosophy This
is the reason why it is called the root of all
merits by our author
St. 31 चाओ-चाअ or चय 1s a Pk root in
the sense of Sh. me to abandon Hence atat
- Sk. त्याग 'abandonment' अपमाओ (Sk.अप्रमाद )
lit non-carelessness 1 e observance निरुत्त (Sk
निरक्त-पदमअनेन निष्पन्न ) as explained' in the
first line of the verse

·50 Siri Siripalabaha e 80 to भाणु the उपमान in जकपायताये। in having no heat like the sun and hence is thus placed open above the sun घणकम्म (Sk घनकर्म) heary karmas The uniting of karma-pudgalas çith the soul is Karma As dirt sticks to an oily cloth, 60 Karina sticks to the soul which is saj, oily with (1 e under the Wfluence of ) loro and hate, and this close and thick unting of karma pudgalas with the soul is धनम दुवालसगधर (Sk TTT) This has got two meanings (1) when going with तवोकम्म (Sk तपोकम) it means 'the Twelve-fold Penance'( for further details 800 notes on 8t 26 ) and (2) when golug with pig (SL 760) it means the twelve forms of the son (see 'Aptt's Dictionary'), or the 1? suns Just as there are 12 kinds of penaul in the same way there are 12 suns in the uni सूर्यपक्षे रोके द्वादशसूर्याणा रूढत्वात् " Com) With regard to the importance of penanco-the Dinth Dignity in Jainism--Rarh Mrs Steyangon's remark Tapa 13 the key-word of the whola Jaing System" FICH IS a Des'ı worl in the sense of 'only, moreover, but, afterwards etc Hem VII 2 187 188, cf also had a fait Cam) असायता (SL अशयताप-न विद्यते FRATTEN ATH) In which there is no heat in the form of Lasagas' verse see or bad emotions

·lotes
31
In which 18 free from the heat of bad em tiong
St. 33 Fafe (Sk fafar ) horo means 'proper
religious rites'
St 34 = ($b Tria)=English ' more
over' fera (SL) here means 'formed! आउत्त
(Sk यायुक्त-उद्यमयुक्त) with diligence सिरिपालुन
see notes on further in verse 20 Shripala
is the name of the hero of our story As for
the indeclinable T see Hem VIII 2 192 which
cays “मिव पिर विव व व विभ इवार्थ गा
" bence all
those indeclinables are optionally substitated for
S इव indicating उपमा, उत्प्रेक्षा or सादृश्य
St 36 #1644 (SL. HTEPI) see Hem V III.
1 33 9 15
a Des'ı or 10 the sense of
आश्चर्य or wonder (see देशीनाममाना 314) cf अच्छरिय
A Pk sord having the saine sense
St 37 हि (कद्धि) here इof इढि is dropp
od because it comes together with the powel
in a aud it is a rule in Pt that it to
vowels come together one of them 13 dropped
optionally
Sts 38 to 40 contain the description of
the Malava' country They are some of those
fow and somewhat difficult starzıs which are
found at radom in our test They are all
portant and beautiful stadzis as thes illustrate

·52 Şiri Siriyalakha the उत्प्रेक्षा अलकार or that igure of speech which 13 known as' Poetical Probability' in English in which the identity between the 34ty and the guHT 18 apprehended as probable' and 19 genorally expressed by the word en St 39 que he (Sk 2) lit at every etopie at various places सुगुत्तिगुत्ता (SI सुगुप्तिगुप्ता) This goes both with सन्निवेसा and जोगप्पवेसा (6) when going with सन्निवेसा It has the sense of सम्यग्वृत्तिभिर्गुप्ता वेगिता इति want i protected i e inhabited by righteous per Bons, (2) when going with atorgat it means protected by the three Guptis सनिवेस (Sk. afiero) lat dwelling place Then it or s village अगनणीया (Sk अगजनीया) This also goes with तुासेला and पुडयमेरा It means 'difficult to be crossed (from Sh I to go see Aptes Dictionary ) TT (Sk START) #mac ) means 'a meeting place,' bence The meeting places of many familiesa e "fairs' St 39 रसाउराओ (SE रमापुला) Hors there is the or pan upon the word on The phrase goes both with anotat and fortsatt and it has got two meanings according to the two senso of tho word 74 FIZ. Stater and 'sed timent (TMT TA) (1) rhon go ng sih ? means a ·Notes 53 has got cft, it means full of water, (2) and when going with Turunat, it means 'full of love sentiment,' पपंगणाओ (Sk. पण्याङ्गना.) means 'prostitutes or harlots'. सुहंकराओ (Sk. मुखंकरा.). This also goes both with वणायलीओ and गुणावलीओ both of which give pleasure or happiness.' St. 40. Frenfornit, Here there is upon the word africt which has got two sepses viz. 'water' and 'merchants'. Hence corresponding to these two senses, the phrase falfure two meanings, riz. (I) when going with her for it is equivalent to Sk. euritania meaning full of water' and (2) when going with her for it is equivalent to Sk. lit. full of nierchants'. सगोरसाणि. (Sk. सगोरसानि). Here also we have got ग्लेप, and the ghrase goes both with सुगोउ- लाणि and सुदीमुद्दाणि. (1) When going with सुगो- उलाणि, it means (सह गोरसेन दधिदुग्धादिना वर्तन्ते fa Aria) fall of 1. e. abundant with the milk of the cow etc.' (2) When going with a मुदाणि it means (गोः वाण्या रसो गोरसः, तेन सहि- afa) 'iull of the charm of speech,' EÉGETTUT ( Sk. सुधीमुखानि सुधियां पण्डितानां मुसानि ) the mouths of talented or learned porsons. Sts. 41 contain the description of the city of Ujjaidi which, the author ays, 1 to 44 ·54 Siri Sirivala kahā is indescribable. In short, it is a city possessed of all kinds of prosperity. St. 41. 37 (Sk.) means A calamity--such 09 a riot or an affrıy. (hi farza. TeTE व्यापहरणालुण्टिफोपद्रव इति यावत् । St. 42. This and the following stanza illustrate the faufto ishit or that figure of speech which is known as Hyperbole' in English, and which consists in "roprosenting things much greater or much smaller than they really aro.' This is done here by playing puns upon the words पयाई नरुत्तम, महेसर and सचीवर, each of which has two sonses. Para (I) Sk. lyft i. o. Brahm or the Creator of the world. (2) MTT Fradtai sfar: Tyfa: fathers of children, persons hoping progeny.' TGT (SkRUTH ) (I) lit. the Highest or Supremo Being, It is an opithet of Lord Krishna, (2) an excellent man. The (Sk. Esat) (1) pamo of Siya or Vishnu. (?) Opulent or rich porsont'( Heri (art: 07). मचीयर (1) sk. शचीपर-शच्या इन्द्राण्या पर शचीपर a tho hushard nf Tot i. c. Indra (2) PTE that: mina fa parte lit. poss-egod of clotbes i, o. happy. St. 17. Here there is any upon the words fe fift, this and fri, rachbaring erro sense. .

·Notes 55 oth ( Sk Tha ) (1) name of the goddess Parvati, who resides on mount Kailasa, a peak of the Himalayas (2) A yodog girl prior to menstru ation (HEUER, ) I e 'a virgin Generally ante is taken to be a girl who is eight yous old' ( of geef Tactita) faft( Sk eft ) (I) The goddess Shree who is the wife of Vishnu, usually known as Laxmı (2) Wealth, riches etc THT (Sk) The well-known Apsaras or nymph considered as the most beautifu woman in the paradise of Indra (2) The word THT also means a plantain treo (CT) (Ska ) (I) The goddess of Love, the wife of Cupid (2) Aff ection fra (Sk. hfa ) (1) Name of a wife of Cupid and the rival of Rati, (सपत्नी सजाता रत्या hafifa Ya') (2) Love St 44 TERY (Skyse ) 1 e Bribas patı, the preceptor of the gods St 45 पयपालो (Sk प्रजापाल) iit the protector of the people ( lit subjects) 1 e a king Not only the king was 45114 by name but by his virtue open he deserved this name, because he protect d his gubjects well Thus etymologically al o it was create or quite in keeping with the mea mog of the word St 46 मणहरणे (Sk मनोहरण ) it bewitching the minds 1 e beautiful ·56 Siri Siriyala kaha St 47 EF S & Des'ı word in the sense of 'bezutiful handsons, delicate, clever, chief etc (see Homachan tra's TMAITOT 7 17 ) Hora at means 'delicate lt 18 connected with the Sk word JoH from which it appears to have been derived (SL fa alseady explained in the previous stinza St 48 माहेसर (Sk माहेश्वर) The worshipper of महेश्वर ।। Siva Of Vishnu ( 800 notes on st_42) मिच्छादिठि (Sk मिथ्याप्टि) is a Jains techpical term often used in the songe of a person not believing in the true God ( Vitaraga) the true preceptor (viz. & Nigranthn) and the true Religion ( viz the Jaina Faith) Honce se condarily it means a person holding herotic doc trines 16. a horetic'amiti ( k Arnete ) is the opposite of मिच्छादिठि 16 & person believing in the truo god, the true preceptor and the truere lyson Hence secondarily st means 'a person having a firm faith 1 o & beltever 'In ordinary lang uage (7461) these are the w «anja,of the Fords मिच्छादिरठि and सम्मदिहि but in the philosor phical language (निथय), the word सम्मदिठि a person believing in the doctrine so micolg or plained by Umastati in his well known putra harmant fet HTETAPI "-the verse first sîtra of bis Tattyartha Sitr, the opposite woans ·Notes 57 being मिच्छादिठि or a person who does not be lieve in the above-mentioned doctrine. St. 49. Eva (Sk. altz) The state of being co-wives, (c£. Sk, Hip; Gaj. 1977.' St. 50. Teri, but (see st. 32). tor is used adverbially here meaning in a high degree j. e. great'. faåzzi (Sk. Fareer :) Disagreement. St. 51. Tra (Sk. ) a little ' ( Bee Hem. VIII, 2. 125.). St. 53. Fu (Sk. a) a daughter.' St. 55. Faui (Sk. To ) what is called Uster or the science of characteristic marks of things. (Sk.)‘metrical science or prosody,' which is regarded as one of the six Vedāngas or auxiliaries to the Vedas, the other five being शिक्षा, व्याकरण, कल्प, निरुक्त and ज्योतिप. अलं- FTC (Sk.) primarily means an ornament, 'In literary compositions and toll is to the style what an ornament is to the body. It corres ponds to the English ' figure of spevcb, ' which has been defined as a deviation from the plain and ordinary mode of speaking with a viow to greater effect. AfhE (Sk. a) The well-known स्मृतिशास्त्र of the Hindus. St. 56. HIGERU ( Sk. Hauer ). The vell known FTTETTE or Dramaturgy of the ancient ·58 Siri Sirnalahaba sage Bharata faftos or faitrost. aces, agrotetc ate special Pk words for Sk. FITFET or tradecal science The word à şoss in this scose is used in the first verse of the fourth Uddes'& of the 3 TT ou ( the ninth Adhyayada ) of the Achärānga Sútra, the first Anga of the Jains. Foi (SL faeri) a spell or an incantation di ( SL Å ) a charm 18 ( S. **) magie a kind of art A It is also a kind of art चित्तकम्म ( SL चित्रकर्म ) the art of paning St. 57. कुंडलविटलाई ( Skकुण्टलविण्टानिका मणवशीकरणादीनि ) कुण्टल 1s witchcraft, an! विण्टल is the art of fascination, FRATRICITARI ( Sk करलायचादिकर्माणि-हस्तचापलादीनि कर्माणि ) the art of making gestures St_59 वियड्ढा ( S विदग्धा-छेका) ut burnt i clever, proficient St 60. इत्तुच्चिय (श्तो+च्चिय S इस एप) Bee notes on 'Fureriigivara' st 20 nga The first line of tług verse is a unire or good saying, cf. Guz kaul', and Eng 'That is in the pot pill come up th. plate,' and "What is bred in the boue will porer come out of the Flesh'. Tlus stadis also gives us an illustration of अर्थान्तरल्यास भरवार or that igure of speech a which's also cf. सिरि particular ·Notes 59 tatement is supportod by a gonoral statoment or vice versa' St 61 Jit is an indeclinable showing wonder' or 'censuro' (se Hem VIII 2 199 which says "Tatzarretera ") seo notes on Sts 18, 19 St. 63, 64 The philosophical items giron in hose tirostanzas are tho Yatiuus important constiuents of tho Jaina Philosophy, and hunce they onstitute the very essence or hornel of Jainisin It would be desirable, therefore, to explain then somon hat in dota ils so that the student may hayo rough das af bo assunse of the whole Jana System in brief St. 63 सत्ता (SE) सतो माय सताऽस्तित्वमित्यर्य, Et eriara Füg har gal This is a tech nical torm montioned in the Vedanta and other Hindu Philosophies and it is recognised, bs the Jaina Philosophy as wel' Taat particular ponor or 'Oharma' on account of which the ai गुण and फर्म, or according to Jainism द्रव्य गुण and quig of all things in the universe are found to be existing together, and hence which relaaids and 13 of only one particular natars in 2017 and ruins (or #s) of all thinys in the upiterse, 19 kaown as a It is always of ons and ·60 Siri Siriyalal ha verse simuler nature () 10 all the things of the uni Just as in the प्रकृति, स्थिति, अनुभाग and भदेश the four divisions of कर्म, the फर्म is one and the same, in the same way, in the fol, गुण, and पर्याय of all things the सत्ता stha samo, and it is on account of this at that all the three viz द्रव्य, गुण, and पर्याय of all things are found to be existing together, just 18 it is on account of one particular thing that all itx प्रकृति, स्थितिः, अनुभागs and प्रदेशs are found to bo existing together (for further details sco Konāda's Tarkasangraba god such other boobs, dealing with the topic ) Page 173 ( Sk. Farat 72 ) the Two-fold Philoso phical systom viz. (1) द्रव्याथिक And (2) पर्यायाधिक or (1) अर्थनय and (2) शन्टनय or (1) व्ययहारनय and (2)निश्चयनय, rnde notes on सत्त नयाp65 पारतय (Sh. F642) tho Three-fold Tino viz Past, Present and future or जघन्य, मायम and उरए (vido notes on we in notos on 1947 on P गाचउपकं (Sh. गतिचतुष्क) The Four kirds of Existences saz (1) TICA or hell (2) fws of the existence of any lorrer creaʻurc, other that those of human beings and gods, hasing one, two, thros, four, or five sensus (3) at or hoaton () Hertfat or to human orietence praf TTTT (SL gufat97) 1ho t110 Astolazas 64 Or con ·Notes 61 << gories यस्ति means प्रदेश!e 'an atom' and काप' collection Hence aferents means that matter, or category which is a collection of many atoms' These Astıkayas are fire in oumber FIZ (1) SHITET ATT It is thus explained चल urat TT Thus Dharmastikaya helps the 'Jiva' and 'pudgala' (matter) in making move mente Just as a fish has got in itself the capacity of swiaming, but it can do 60 only with the help of water, or just as the eye has got in itself the power of vision, but it cannot see without the help of light or just as a bird bas got in itself tha capacity to fly, but it cannot do so without the help of air; in the same way tha 'ivs' and the 'pudgala' have got in themselves the capacity to move, but they cappot do so without the help of that matter or पदार्य known as 'Dharmastikaya' (2) अधर्मा स्तिकाय It is explained thus “चिरसंठाणो अहम्मो य" (संटाण herd means स्वभाव) Just as the Dharma tihaya helps the '31v8' and the 'pud. gala 10 making movements n the sa ne way Adharmastıhaya helps them in stopping more monts i e it helps them in taking res! Just as a traveller takes rest under & tree, or a fish on an islaud, in the same way on Adharmast kaya rest the 'jiva' and the polgata' Thuy it ·62 Sin Sirli alalaha 18 wo with the help of the Dharmastıkaya that are able to speak breathe, come and go stc and it is with the help of the Adharmasti kaya that we are able to stop, 51', stand etc (3) Branfertita It has been thus explained "अवगाहो आगास The Dharnastıkaya and the Adbarmastikaya extend as far as what are called. The Fourteen Rajılokas' in Jainism Bntthe Akas'astıkaya pervades the wholo universe constituted of Loks' and 'Aloka' It gives space to Dharmastikaya, Adharmastıkaya, jiyas, and padgala. It is divided into two divisions (1) -- That Akas'astıkaya which is por vaded by Dharmastıkaya is called Lolakas'a It 18 said to resemble the shape of a mon who stands with his two legs apart and with his two bands on his waisto (11) CT-Fall The remaining Ābadastıkaya is known as Alohakas'a. It is said to be of the shape of a round hollow ball lo this Alohahas'a there is only one Padartha' or matter viz. Ābas'astıkaya, whereas in the Loka kas's there are all the 293 or Padarthas It 13 due to the preseace of Dbarmastikaya and Adhs- Imastikaya that the 'jivas' and the 'padgalas'can 10070 freels in the Lobakas'a Bat as these are not found in the Alobwhus'a eson powerful grohe like Indra cannot enter it and that is also the ·64 Siri Sirivalakahä " G " " नाणं च सणं चेव, चरितं च तवो तहा। पीरियं उवओगो य, पय जीअस्त लस्पणं ॥ and in the न्यायावतार सूत्र uf Shrimad Siddline Bena Divakara, verse 31, a jiva is thus delinel: प्रमाता स्वान्यनिर्भासी कर्ता भोक्ता निवृत्तिमान् । स्वसंवेदनसंसिद्धो जीवो क्षित्याद्यनात्मकः॥" Somewhere else, it is thus defined :- यः को कर्ममेदानां, भोका कर्मफलस्य च । संसा परिनिर्माता, महात्मा नान्यलक्षणः ॥ (For further details vide नवतत्त्वप्रकरण and जीव विचारप्रकरण). दव्यछक्कं ( Sk. द्रव्यपरक ) - The Six Dravyas or Padárthas!, i. e. Categorias or Predicaments. The five Astikayas togetlier with the कालद्रव्य constitute what are known as the पड्: *#73 (or the six kinds of matter in the uni. vorse). The five Astıkāyas are already expla. ined above, but the remains to be explained. As it is quite evident, its गुण or quality is to make a thing old or now, It is divided into throe well-knoin main diyişions viz. Past, Presort and Futuro, or sometimes it is divided into जघन्य, मध्यम and उत्स्ट. It has also got many sub-divisions, which are briofly rated in the thirteenth verse of the sवतरप्रकरण which says:-- ममयापली मुलुत्ता, टीदा परता य मास परिमाय । मणिमो पलिया मागा, उस्मपिणिमपिणी फाली ontine । " ·Notes 65 8 Sometimes काल is divided into व्यवहारकाल andनिध- यकाल (for further details on काल and the Six Dravyas vide the discussion on verbeg 13, 14 नवतत्त्वप्रकरण Mehesana Edition ) सत्त नया (SE सप्त नया' ) नय may be roughly defined as system of mental thinking for exprossing in words our knowledge of a thing which we have ob tained by the help of our senses or otherwise Saob a systom or is mainly divided into two divasiins VIz (1) न्याथिक and (u) पर्यायार्थिक, or sometimes into (1) अर्थनय and (1) शन्दनय or (1) व्यवहारनय snd (1) निश्चयनय But generally in Jainism, this systou is divided into seven divi slons known as the month or the Soven Na yas They are (1) नैगम (11) सग्रह, (11) व्ययहार (17) मधुसूत्र (1) शन्द (vi) समभिरुढ and (vi) एवभूत St_64 अठेच फम्माइ (Sk अप्टैच कर्माणि) The Light Main Divisions of Karma (for details see notes on st_66) नवतत्ताह (Sk नवतत्वानि) They are alrendy explained in the notes on st 24. दसचिहो धम्मो (Sk दशविधो धर्म.) The Ten Duties or Qualities of a gror or a. Sadhu Thoy are enumorated in the following verse - 'सती मय अग्जर मुत्ती तब सजमे भ योद्धव्ये । सच्च सोम आविचण च यम च जाधम्मो ॥" (नवतरयमकरण St 29) .

·66 Siri Sirivalakabı are known as or Thus they are (1) wilm forgiveness, (2) in humility, (3) the simplicity, (4) fa (Fradi- PAT) freedom from greed etc, (5) au penance, (6) संयम control, (7) सत्य truth (8) शौच purity and cleanliness, (9) to non-possession and (10) celibacy As opposed to these ten qualities, there are what the ten Kasayas संसारश्रेणी Iz क्रोध, मान, माया, लोभ, राग, द्वेप, कलह, अभ्याख्यान, पैशुन्य and रतिभरति एगारस पडिमाओ (Sk. एकादश aft) The Eleven Pratimas (1 e. higher rules or standards of conduct ) of Shravaka which fill up the gap between the lay and the ascetic life They are briefly enomerated in the following stroza given in the ES72775 at the end of the Upāsahadas'a Sutra, the Seventh Anya of the Jainas: "दसण-चय-सामाइय-पोसह-पडिमा अचंभ सच्चित्ते । आरंभ-पेस-उदिट्ठ यज्जए-समणभूए य॥" The Upăsakadas'a Stitre deals with these Eleven Pratimās in great details and illustratos them by the top stories of the ten 'Upasakas' or lay dissiples ( 1 e. Shrāyabas ) of Lord Bahá- 7118, the most important of them being and 1979 The Eleven Pratimās may be briefly discusged as follows - ·Notes 67 16 (1) qidalaa— Worshipping the true Deva (i. e. the Vitarāga Dera), the true Guru (i. o. the Nirgrantha ), and believing in the true Dharma (.e. the Ahimsa Dharma of the Judas), cf." जिनो देवो, निग्रंथो गुरुः, अहिंसा धर्मः परः।"; also avoiding Tours (the seven great vices) mentioned in the following verse:- चूतं च मांसं च सुरा च वेश्या पापर्धि चौर्य परदारसेवा। एतानि सप्तव्यसनानि लोके घोरातिधोरंनरकं नयन्ति ॥" (2) taufth--Koeping each of the twelve Vows without any आगार or अतिचार (i.e. without any laxity), and when death comes to Teceive it in absolute peace and performing * santharo' to die a afavi. (3) Fratura fair—Doing 'sāmāyika' overy day at least three times. (4) tatueta fa-Observing Poşadba at least all times a month ( on the 2 sats, 2 चतुर्दशीs, and the 2 पंचमीs). (5) TANAPATA-Doing Kāusagga (i, e. meditating upon the 24 Tirthankaras etc. while observing Posadha; also never to eat between sun-set and sud-rise or to sip water before day-light. If a guest arrives, the layman may prepare a bed for him, but never offer hin food, lest he would cause his guest to sin.

·68 Siri Sirivālakahā (6) THEAT-Getting nearer to the Ascetic ideal, the layman next promises to keep away from the society of his own wife, and nover in any way to scent or adorn his bodylest he would cause his wife to love him (7) TET-With the object of never even taking vegetable life, avoiding all uncooked vegetables or cooked vegetables mixed with the uncooked Not using any unripe vegetable (8) आरम्मत्यागप्रतिमा-Never even to begin to build a house or to take to a trade (hine a blacksmith's or of coal, lac, lory etc) which entails the talipg of life (9) Wheat Never allowing the servauts to work for oneself ~muy allow theny to wait only on luis children, having no attachmont for worldly possessions, and to avoid it divi linç one's property, mohoy or grain adougat one's children, or giving it away in chority (10) sfeereaft-Here there 19 a fur ther stop towards & Sadbu's life Vover allosing any special cooking to be done for one, And only to take what has remained when others have dinod, and if nothing remaj08, 12* to fnst Giping no advico in any worldly or houshold mattor, but kooping one's mind froo from all thoughts about sach things ·Notes 69 (11) aurasiaal-Hero a Shravaka 18 practically a monk, for he promises to wear & Sadhu's dress, to remain apart in some religious building (when the Digambaras call him a Kussalaka Shravaha), or in the jungle (wher they name him an Allaha Shrăvaha), and act according to the rules laid down in the scriptures for & Sadhu to follow 80mo The first Pratima is to be observed for one month, the second for two the third for three, the fourth for four and so on, and thus it takes 66 months or five years and a hull to complete all these Elevoo Pratimas, after which may &gain Return to household life, some may take to ascetic life, and some may take to or religious death The e Eleven Pratimas were observed by many Shravakas 10 ancient times as can be seen from the various instances of Ananda Shrayaka, Kamadeva and other. But u modern times, they Are very rarely observed धारस वयाइ (Sk द्वादश व्रतानि) The Twelve Vows of a Shrayaka These also with their various forets (le violations ) etc dealt with and illustrated in the Upasaladas'a Sutra These Tselyo Vows are sometimes Bre ·70 Siri Sirijalakahả Vous ) 1 . Known as the दुवालसविह गिहिधम्म or the twelvefold religious duties of a householder, consisting of पञ्चाणुषयाई and सत्तसिक्खावयाई or the Fire Auuyratas' and 'the Soven S'ıks'ayratas'. lho Five Anugratas or Lessor Vows are the same as the HEATS or the Five Grat Vows of a Sadhu viz. प्राणातिपातविरमणप्रत, मृपा. वादविरमणव्रत, अदत्तादानविरमणप्रत, मैथुनविरमणावत, and परिग्रहविरमणवत, which s householder is to observe in part ( whence the tern देशविरति used for a householder who observes the Telro jo a loss stringent form than a Sadhu The Seven Sibsasratas or the Disciplinary Vors are : (1) दिग्विरमण or the Vow of Quarters ( 1 e. going only up to certain quarters ), (2) भोगोपभोगपरिमाण or Limiting things of rejtorate as well as momentary use, (3) aquis or abstention from unprofitablo em ployment of the mind, body and speech 10 order to stop • himsa', (1) सामायिष (समो रागद्वेषधियुक्तो य सर्वभूतान्यात्मयत् पश्यति, or "इतो राग महाभोधि , तो वेपदवानर । यस्तयोर्मध्यग पन्या तत्साम्य परिकीर्तितम् ॥ तस्य आय प्रतिक्षणमपूर्वापूवंशान दर्शनचारित्रपर्यायाणा निरुपममुसहेतुभूतानामधारतवि- न्तामणिकरामोपमाना लाम-समायः, स प्रयोजन यस्य अनुष्टानम्प इति सामायिकम् ।) tho Lar of Iaward Poace, (5) देसायगासि (si देशावकाशि) or the .

·Notes law of keeping oneself within a certain limited place, (6) garagare keeping of the Poso in which & Shrávaka observes & fast for a day, and reinains for all the 24 hours (or sometimes 12 ) just like & Sadhu (cf. F Feet 416 STET') and that, too, in the vicinity of a Sādhu in an Upā-hraya, (7) fafval Art or the law of giving pure alms to & worthy (ET) gaest like a Sādbo etc. The first three of the Seven S'ils'ãyrstas are sometimes called yuaas, the remaining four being called शिक्षायत. St. 65. अन्ने सुहुमवियारे (SE अन्यान् सूक्ष्मवि- TRACT) other minute thoughts. By this the author refers to st. 66 which enamerates various technical terms and expressions about the theory of Karma. E an indeclinable ( see notes on Bt. 34. ) St. 66. This verse alludes in brief to all the six Karmagranthas viz. कर्मविपाक, कर्मस्तव, यन्धस्वामित्व, पडशीति, शतक snd सित्तरि and thereby the poet maats to show to the readers that Mayanasundari was well-versed in the mech intricated and difficalt theory of Karma propounded in then. In order to thoroughly understand this Verse, the study of the Karmagranthas iz in- ·72 Slui Sirivālskabā dispensable. We shall, however, try to explain them below. कम्माणं मूलुत्तरपयडीओ (Sk. कर्मणां मूलोत्तरमginta: ) The ( 8 ) primary and ( 158 ) substdiary divisions of Karma, There are fodr ways in which Karma binds the soul and this is known as the (fourfold ) Fat which is thus defined “पयइटिइरसपएसा तं चहा मोअगस्स दिळंता । मूलपगइठ्ठ उत्तरपगइ अडवनसयमेयं ॥" ( Karmagrantha I yerse. 2.) Thus far is one of the four main divisions of the पन्धतत्त्व and it ( 1. 8. प्रकृति) is thus defined 99 Het get" i, e, Prakriti means natural character or potency.' As soon as 8 soul accumulates Karma, the nature or potency of that Karma is also decided and this is Prakriti, la order to understand this natore or Prabriti, the illustration of a sweet-ball is very useful. Just us & sweet-ball made up of dried-ginger ( '#') removes alty of Find, that made up of Jorn' (tt) removes humor (for) and that made up of coagh-removing ingredients removes cough, in the same way some karma removes i. e. obstructs knowledge, -

·Notes
78
some obstructs Dars'ana or True Faith, some
obstracts Charactor and so on. Thus at the
time of the binding of the karmas rith the
soul, their different natures or potencies are
decided and this is known as 'Prakriti.' Thos
here Prakriti means . natural character or
potency.'. Prakriti also means mor division'.
In कम्माणं मूलपपडीमो it has got this latter
meaning, and hence this phrase means the
Principal Divisions of Kerms which_ara & in
number (E. Eg ) viz. (1) carcity (2)
दर्शनावरणीय (3) मोहनीय (4) अंतराय (5) वेदनीय (6)
y (7) 77 and (8) 17%. Out of these 8 mein
divisions of Karma, the first four are often
called saif Karmas, because they destroy the
spiritual welfare of the sopl and the last four
are called una as they do not do so. The
formor four are sometimes also called farfar
or thoge which we are bound to experience, and
the latter four मनिकाचित or शिथिल Karmas ie.
those schick e mby, by extraordinary exertions,
Orade. ( The Farafats are also again divided
icto two subdivisions viz. (1) Tenia and
42) मुनिकाचित out of which the अल्पनिकाचितकर्म
can be destroyed up to & certain limit, by
practising hard and extremely pare inward
penance after which they must be esperienced.

·74 Siri Sirivālaksha Contrary is the case in gara. They must first be experienced up to a certain limit and then they can be destroyed by hard and estremely pure inward pênance ]. The nature] character ( FR ) of these 8 main divisions of Karms can be understood by 8 illastrations givien in verse 38 of the Ta Huras follows: 'पडपडिहारऽसिमज्ज-हडचित्तकुलालभंडगारीण। जह एपसिं भावा, कम्माणऽवि जाण तह भावा ।" We shall discuss the same briefly below :- (I) The Nature of staircareant. It is just like a bandage ( 12 )' to our eyes of. 950 arger & ARTİ'). Just as not see anything if our eyes are bandaged, in the same way or account of the bandage of the शानावरणीयकर्म we cannot Бөe anything by the eye of our knowledge. Thus, in short, 11719- zou becomes a hindrance to a bad id acquiring koowledge (2) The Nature of laterceffunt Just as a king cannot gee & Dan stopped the door-keeper (प्रतिहार or वेत्रिन Pk. विति), in the same way the soul cannot see the things and objects of this world in their real nature, being stopped by the covering of दर्शनावरणीयकर्म (3) The Nature of He. This is the most power ful of all Karmas, and it becomes & we садgreat hin- ·Notes 75 dronce in oar getting fra and pure character as well as asceticism. Its effect is just like that of vine ( 75 ). Just as a map, who is drunk, becomes intoxicated and is unable to know whether he does a good thing or bad, in the same way s man under the influence of Hari- ThH is unable to discriminate between Dharma and Adharma (religion and irreligion). (4) The Nature of art. It is just like a treasorer (ANSMA ). Just as a great donor, such as B. king etc. cannot give charity lavishly if his treasurer is a misor (because the latter often dissuades him from doing so by telling him that the kingdom is suffering from this loss and that etc.), in the same way, the soul, which is also of a charitable nature and which is posseosed of Virya etc. cannot use them properly, so long as it is under the infuence of TRE- कर्म. (5) The Nature of वेदनीयकर्म. This Karma creates happiness or misery to the soul. Just as a sword (aff:) bosmoared with honey, when licked by a persou gives him taste at first but gives him pain afterwards on account of his tongue being cat or injured by the sword, in the same way under the influence of वेदनीयकर्म, . experiences momentary happiness, but saffers bitter pain afterwards (cf, the wellman ·76 Siri Sirivälakahā Agfargeria in Jainism.) (6) The Nature of STT FÅ. It is compared to a fetter or & shackle (es). Just as & man, who is fettered, cannot be set free until the king orders, in the same way, under the infuence of the soul cannot be free from existence (fa) until the period upto which it is to stay there is completed. This Karma creates transmigration of the soul. (7) The Nature of $. It is compared to a painter (fazratt). Just as a painter paints various designs and various kinds of persons, in the same way, through transmigration, the jiva' gets various names and existences. ( 8 ) The Nature of 1879. It is compared to a potter (zita). Just as a potter makes good as well as bad pots, in the same way this 11778 puts a man in a noble or a low family. These the 8 main divisions in which Karma is divided, and they themselves are further divided into yarious sub-divisions which ve need not note here. This much for कम्माणं मूलपयडोओ. Now remain कम्माणं उत्तरपयडीओ (Sk, in para: ). Here Taifa has got the first meaning of patural character or potency.' Hence this phrase means the secondary potencies of action, which #re 158 in number (“ITUTE THE "), are ·Notes 77 :- and which are briefly enumerated in the following verse which occurs verbatim both in the नवतत्त्वप्रकरण (verse. 38), and in Derendrasiri's कर्मग्रन्थ I. (verse 3.) इह नाणदसणावरणवेअमोहाउनामगोयाणि । विग्यं च पणनवदुअवीसवउतिसयदुपणविहं। Thus मानावरणीयकर्म has got 5 Prakritis riz. (I) मतिमानावरणीय, (२) श्रुतक्षानावरणीय (3) अवविधानावर- णीय (4) मनःपर्यवज्ञानावरणीय and (5) केवलमानावरणीय. The दर्शनायरणोयकर्म has got 9 Prakritis (cf. कर्मग्रन्थ I. verse 9, line 2. which taye" देसण वड पण निदा, वित्तिसमं दसणावर * Thus they are (I) चसुदर्शनावरणीय, (2) अव दर्शनावरणीय, (3) अवधिदर्श- नावरणीय, (4)केरलदर्शनावरणीय, (5) निद्रा, (6) निद्रानिद्रा, (7) प्रचला, (8) प्रचलामचला, (9) योगदि (k.स्यानगृद्धि i. e. 'somnambalism or walking-in-sleep, Hom. VIII. 1. 74. & VIII. 2. 6). The four et नावरणीय प्रकृतिs are explained thus in कम ·78 Sir Siriyalakaba The last थीणद्धी 18 a bit difficult to understand and hence requires to be explained -स्त्याना सघातीभूता गृद्धिदिनचिंतितार्थसाधनविषयामिकांक्षा यस्या सा स्त्यानद्धिः । प्राकृतत्वात् थाणवी इति निपात। Thus 20 18 equivalent to Sk. स्त्यानगृद्धि and means 'somnambulism or walking-jo-sloop' In Shakespeare's drama • Macbeth we have got such a scene of somnambulism in which we find lady Macbeth walking in sleep and speaking out murderous deeds which she had committed previously The वेदनीयकर्म has got - प्रकृति viz (1) शातावेदनीय and (2) अशातावेदनीय of कर्म AFU I verse 12 line 2 and vors3 13 line 1 - 'महुलित्तखग्गधारा,-लिहण व दुहा उवेअणि ॥" "ओसन्न सुरमणुअ, सायमसाय तु तिरिमनिरपसु ॥" The मोहनीयकर्म has got two main divisions viz (1) दर्शनमोहनीय and (2) चारित्रमोहनीय The first has got three Prakritis and the second has got 25 Prakritis viz 16 714) and 9 m कपाय (णोकपाय Is thus explained 'कपायसवारि त्वात् फगयप्रेरणादपि । कपायपरिणामाच्च, णोकपाये कपायता ॥') Thus in all the मोहनीयकर्म has got 28 Prakritis The 3 Prakritis of the दर्शनमोह नीय are (1) सम्यक्त्व मोहनीय (2) मिश्रमोहनीय and (3) मिथ्यात्व मोहनीय They are thus explaimed ta tho Karmagrantha I verses 14, 15, 16 . --

·Notes
79
कपाय of
"दसणमोहं तिविह, सम्म मिच्छ तहेव मिन्छ।
सुद्धं यदाविसुद्ध अविसुद्धं तं हवा कमसो ॥
जिम यजिम पुण्णपावा-सवसंपरयंघमुस्खनिज्जरणा!
जेणं सद्दहर तयं सम्म खागाइ यहु भयं ।।
मीसा न रागदोसो जिणधम्मे अंतमुहु जहा अन्ने ।
मालियरदीवमणुणो, मिल्छं जिण धम्मवियरी ।।"
The 16
the चारितमोहनीयकर्म are
as follows:--There are four main कपायs viz.
क्रोध, माण, माया and लोम and each is अनंतानुबंधी,
अप्रत्यास्त्रानीय, प्रत्याखानीय and संचलन. Thus we get
16 Rasayas in all. The 9 णोकपाय: Bre:-(1)
हास्य, (2) रति, (३) यरति, (4) शोक, (5) भय, (6)
जुगुप्सा, (7) स्त्रीयेद, (8) पुरुपवेद्र, (9) नपुंसफवेद. In
Karragrantha I. Ferses 17 to 22, the 16 Kasāgas
and the 9 पोकपायs are explained as follows:-
"सोलसकताय नवणोकसाय दुविहं चरित्तमोहपियं ।
अणमपच्चस्खाणा, पच्चरवाणा य संजलणा॥
जाजीववरिसचडमास-पस्नगानिरयतिरिमनरअमरा ।
सम्माणुसव्यविए-यहरवायचरित्तघायफरा॥
जलरेणुपुढविपत्रय राइसरिसो चउन्यिहो कोहो ।
तिणिसलयाकट्टिम-सेलन्यंभोवमो माणो॥
मायावलेहिमोमुसि-मिसिंगयणसिमूलममा।
लोहो इलिदसंजण-कद्दमकिमिरागसामाणो (सारिच्छौ)॥
अस्सुदया
हो जिर, हासर्पमर्यसोगमयकुच्छा।
सनिमितमत्रहा या तंह दासार मोहणियं ।

·80
Siri Siriyalakaba
पुरिसित्थि तदुभय पर, अहिलासो जन्वसा हवा सोउ।
थीनरनपुवेउदओ, फुफुमतणनगरदाहसमो॥"
The आयुकर्म has got 4 Prakritis viz. (1)
देवायु (2) मनुष्यायु (3) तिर्यंचायु (4) नरकायु The
नामकर्म has got 103 Prakritis this being the
maximum number Sometimes, it is said to
have 42, 93, or 67 Prakritis also, which are
got by dropping certain sub divisions from the
maximum number of 103 Prakritis which are
as follows
4 गतिs z (1) नरक, (2) तिर्यग् (3) मनुष्य,
(4) देव
5 जातिs 2z (1) एकेन्द्रिय (2) बेद्रिय, (3) ते-
इद्रिय, (4) चरिद्रिय, (5) पचेंद्रिय
5 शरीरs Viz (1) औदारिक (2) वैक्रिय, (8) मा-
हारक, (4) तेजस् (5) कार्मण
3 शरीरोपागs viz (1) औदारिफोपाग, (2) वैक्रियो
पाग, (3) आहारकोपाग
15 शरीरयन्धन Viz (1) औदारिकऔदारिक (2)
औदारिकतेजस्, (8) औदारिककार्मण ( 4 ) औदारिक
तेजस्कार्मण, (5) वैफिययैक्रिय, (6) पैकियतेजस्, (1)
वैक्रियकार्मण, ( 8 ) वैक्रियतेजस्कार्मण (9) आहारक
भावारक, ( 10 ) आहारकतेजस्, ( 11 ) आहारककार्मण,
(12) आहारकतेजस्कार्मण, ( 13 ) तेजस्तेजस (14) ते-
जम्कार्मण, (15) कार्मणकार्मण
.

·Notes 81 5 शरीरसंघातन: vir. (1) औदारिक, (B) क्रिय, (३) आहारक, (4) तैजस्, (5) कार्मण. 6 संघयणs or संहनन. viz. (1) बचपमनाराच, (2) ऋषभनाराच, (8) नाराच, (4) अर्धनाराय, (5) की- लिका, (6) छेय. 6 संस्थान. riz. (1) समचतुरन, (2) न्यग्रोध, (3) सादि, (4) यामन, (5) कुञ्ज, (6) हुंड. 5 धर्णs. viz. (1) कृष्ण, (2) नील, (8) लोहित्य, (4) दारिद, (5) श्वेत. 2 गन्धs. viz. (1) सुरभि, दुर्गघ. 5 रस, riz. (1) तिक्त, (8) कटुक, (3) कपाय, (4) माम्ल, (5) मधुर. 8 स्पर्शs. viz. (1) कर्कश, (2) मृदु (3) गुरु, (4) लघु, (5)शीत, (6) उष्ण, (7) स्निग्ध, (8) रूक्ष. 4 आनुपूs. Viz. (1) नरक, (2) तिर्यग्, (3) मनुष्य, (4) देय. 2 विहायोगति3. viz. (1) शुभ,(2) अशुभ. 8 प्रत्येक प्रकृति3 viz. (I) पाराघात, (2) उच्छ्वास (3) धातप, (4) उद्योत, (5) अगुरुलघु (6) तीर्थंकरनाम- कर्म, (7) निर्माण, (8) उपघात. 10 itens known as प्रशदशक viz (1) प्रस, (2) यादर, (3) पर्याप्त, (4) प्रत्येक, (5) स्थिर, (6) शुभ, (7) सुभग, (8) सुस्वर, (9) आदेय, (10) यश. 10 items known as स्थावरदशक viz (1) स्था- य, (2) सूक्ष्म, (3) अपर्याप्त, (4) साधारण, (5) ·82 Siri Sirivālakaba (6) 374, (1) , (8) FT, (9) ada, (10) 34T. Total 103, Dropping from these 103 Prakritis, the sub-divisious of 10 Tita 8 and retaining only 5 we get 93 THÅRET B. Again dropping from the same all the 13 TOITEPTATS and the 5 10 ( taking them to be included in the TERS) AB well as the 16 sub-divisions of वर्ण, गंध, रस and स्पर्श leeping only these four main divisions, we get (103-36 1. e.) 67 77** Tesfas. Again dropping from the same all the sub-divisions of what are known as the 14 förgatata (because they have further subdrvisions) viz. (1) Tia, (2) Frita, (3) , (4) शरीरोपांग (6) शरीरवंधन (6) शरीरसंघातन, (7) संघयण, (8) FITAT, (9) auf, (10) T, (11) TA, (12) , (13) nga, (14) foreldra, aud retaining only these 14, we get 42 athugfas. But the are to remember that in the number 158 3ot- Alas (or secondary potencies) of Karma, we take the number 103 as the प्रतिs of नामकम and not 42, or 93, or 67. (For detailed explamation on all these al fiatas, Art I. sbould be referred to). The गोत्रकर्म, like वेदनीय, has got tro प्रकृति ·Notes 83 " viz. (1) उच्चगोत्र (1) नीचगोत्र. ef. कर्मग्रन्य L verse 52, line 1. which says: " गोयं दुदुच्चनीय, कुलाल इव सुघड मलाईभं ।" The अंतरायकर्म has got 5 प्रकृतिs viz (1) दानांव- राय, (2) लामांतराय, (3) भोगांतराय, (३) उपमोगांतराय, (5) वीयातराय. They are thus explained in कर्मनन्य T. Herse 52. line 2. And vers053:- निग्धं दाणे लामे, मोगुनमोगेनु बीरिए ॥ “ सिरिहरि अमन ए, सह पडिलेण नेप रायाइ । न कुणइ दाणार्ड, निग्येण सीपी वि" कम्मठिई (Sk. कर्मस्थिति). Like प्रकृति, स्थिति is also one of the four main divisions of पन्धतल and it is thus deined: "ठिई कालानहारणं". Hence Feufa means s certain fixed time'. As soon 19 a karms is accumulated by the soal, the time, for which it will biad the woul, al-o decided and this is hoown as fears. In order to understand this term also, we have, of çoars", to take the same illusiration of a siveet -ball sbieh Te took in onderstanding Prakri i (and later in understanding यगुमाग 16.रम and प्रदेश also, we shall take the same illustration) Just as some street-uall remains fit for eating for s month, some for 15 days and so on, and then it becomes useless, in the same way, One ·84 Siri Sirivālskabā karma remains with the soul for 70 Kodakodisāgaropama' (this number is so great that it cannot be counted by an ordinary man) years, this being the maximum time, some for 40 and 80 on, and then it is destroyed and this is known as feftant. The maximum and the minimum time for which each of the 8 main divisions of Karma binds the soul 18 thus given in the Taattu, Verses 40 to 42 " नाणे अदसणापरणे, वेयणिए चेव अंतराए । तीसं कोडाकोडी, अयराणं ठिठ अ उक्कोसा ॥ सित्तरि कोडाकोडी, मोहणिए वीस नाम गोपसु । सित्तीर्स अयराइ, आउद्विइबंध उकोसा ।। वारस मुहुत्त जहन्ना, वेयणिए अनाम गोपसु । सेसागंतमुहुत्तं, पयं बंधढिईमरणं । (for further detailed explanation refer to HTTU Mehesānā Edition and Karmagrantha I ) कम्मविवाग (SE कर्मविपाक) The good. as well as bad effects of Karma which make us happy or miserable respectively. There are four principal inward which briog Karma to the soul viz. (1) fer or False Faith, (2) marfa or Attachment to worldly things, (3) hr or giving vent to anger, pride, deceit and greed, (4) TT or Employing one's mind, body and speech in worldly things. causes ·Notes 85 "There are however, many other outward causes, which bring शुम or अशुमकमs to our soul and give us happiness or misery accordingly. And this bringing of happiness or misery to our soul by the rarious causes of karma is known Is कर्मविपाक, on which the whole of the Karmagrantha I. is based and it is itself called कर्मविपाक. The various outward canges of the coming of शुभ or अशुभकर्मs to the soul given at the end of the Karmagrantha I. are very useful for fally understanding the term 'कर्मविपाक' as well as for the spiritual welfare of the soul, Hence they are quoted verbatim below:- पडिणीपत्तणनिन्हय-उवधायपयोस अतरायण । अच्चासायणयाए, आवरणदुग जियो जयह ॥ गुरुभत्तितिकरुणा - वयजोगासायविजयदाणजुओ। दृढधम्माई अम्जा, सायमसाय विवज्जयो । उमग्गदेसणामग्ग - नामणादेवदनहरणेहिं । दसणमोह जिणमुणि-घेइनसघाइ पडिणीयो । दुविहंपि चरणमोह, कमायदासाइक्सियविवसमणो। घंघ निरयाउ महा-भपरिगहरयो रहो ॥ तिरिाउ गृहहिमओ, सदो ससल्लो वहा मणुस्साउ । पयइइ तणुकसायो, दाणहह मन्झिमगुणो य॥ मयिरपमाइ मुराउं, यालतवोकामनिम्जरो जया । सरलो अगारविल्लो, सुहनाम अन्नदा अमुई । " ·86 Siri Siriyalakahā गुणपही मयरहियो, अज्झयणज्झावणारुई निच्च । पकुणा जिणाइभत्तो, उच्च नीअ इअरहा । जिणपूआविग्मकरो, हिंसाइपरायणो जया विग्छ । इस फम्मविवागोय, लिहिओ देविंदसूरीहिं॥" As for those desirous of knowing further details on the four principal inward causes, they should study Karmagrantha IV. called पडशीति Mehesana Edition verses 51 to 58. बंध (Sk.) This is one of the nine most important Tattvas. or categories of fundamental truth in Jainism, it buing the eighth in chronological Ordor. Soul with Karma is like gold found in earth with clay and other impurities clinging to it. Or, as heat unites with iron and water with milk, so Karma unites with soul. This uniting of the Karma with the soul, due to the causes already discussed above, is known 88 वधतत्त्व or वध and by बधकर्म is meant the karmas which we are at present accumulating- As we have already said before the घधतत्व in divided into 4 parts; see नवतत्त्वप्रकरण verse. - 34 ............यधो चउन्विगप्पो अ । पया हि अणुभाग- प्पएसमेएहिं नायव्यो॥" Thus they are (1) प्रकृति (2) स्थिति (3) अणुभाग 1. 8. रस and (4) प्रदेश. Out of these four, the first two प्रकृति and स्थिति to have already explained before; but the last ·Notes 87 800L &s the or will give two v. अणुभाग and प्रदेश still remain to be ex plained. STATT 15 thus defined "अणुभागो रसो णेभो" 1 0 अणुभाग lit means रस or taste AS karma is accumulated by soul, its good bad effect, wbich as happ12953 or misery, 18 also decided and whether this happiness or misery will be extreme or ordinary or little is also decided and this is known as ta or M9 HT1772 To take the illustration of the eveol-ball: Jagt as a sweet-ball may be very sweet or little sweet or very bitter or little bitter or may be made up of pach ghee or little gheo, in the same way, the happiness or misery which the good or bad karmas give us respec tively may be Binalier or greater according to the nature of the karma and this is known as SUART OF TV It 18 divided into 4 subdivisions (1) एकस्थानिक, (2) द्विस्थानिक (३) निस्थानिक and (4) चतु स्थानिक ( For further details seo natanut Mohesana Edition page 131 ) (4) Tay It is thus defined 'पपसो दलसंचयो" Hence that means 'a collection or heap of fragmopts' of Karma The number of the fragments of the heap of which each karma 13 constituted, 18 not the same To make it YIZ 11 ·88 Sın Sırvalakaha more clear, let us take the usual illustration of the sweet-ball. Just as a street-ball is made up of a quarter of a poond or of half & poagd of pounded-wheat, in the same way, the frag ments of some karmas are many and those of others are few This is what is called in Thus the fragments of the heap of any si are the ferest of all the karmas. Those of AHFÅ and 17th are equal and more than those of आयुकर्म Stail more than these are those of शाना- वरणीय, दर्शनावरणीय and अतरायवर्मs which are also equal Still more are those of their And those of the fair are the greatest in noober-( For farther details see TTT Mehesana Edition Page 132 ) उदयदीरण सत [ Sk. उदयोदोरणया (णा) सत्ता] उदय, उदीरणया (मा) and Fat are also technical terms in Jainism like a fa, feufor, et etc For fear of lengthening the notes, we shall not dwell upon them in details here Those desirous of studying tbom carefully and minotely should read the Karmagrauthas themselves especially the second and the fourth, which throw a very important and useful light upon these terms and explain them beautifully in the best possible manner 150 shall, however, only explain here their general sense in order that the student may hare & ·Notes 89 Tough and brief knowledge of the same उदय- The karma which we are actually experiencing at present is called उदयकर्म or उदय उदीरणया(णा) It is thus defined "अप्राप्तस्य (कर्मण) प्रापण उदी- रणा Hence the act of the entering of pre mature कर्म3 into उदय (or उदयापलिका) by & sudden change into the अध्यवसायs or लेश्या of the soul is known as Jahr Different from उदय snd उदीरणा there 1s सत्ता or उत्ताकर्म which are the karmas which we have already accumulated previonsly (18 in previous life ) -due to धधर्म Thus उदय उदीरणा and सत्तर together with 79 are the four stages of Karna In Jaina-m Their thorough and exact knowledge in brief can by had from the following extract taken froin Muni Shree Jivavijaya 3 commentary (यालावयोध) on the Karmagranthas 'मिथ्यात्वादिभियहेतुमि अजनचूर्णपूर्णसमुद्गफ यन्निरतर पुद्गलनिचिते लो फर्मयोग्यवर्गणापुद्गरै रात्मन क्षीरनीरवस् वह्नय य पिंडयद्वा अन्योन्याऽनुगमा ऽमेदामर संग्धो वन्ध ११ सेपा च यथास्वस्थितियद्धाना फर्मपुद्गलाना अपवर्तनादिकरणविशेषस्ते स्वाभाविके या स्थित्यपचये (क्षये ) सति उदयसमयमाप्ताना विपाकवेदन उदय २० तेपामेच कर्मपुद्गलाना अकालप्राप्ताना जीवसा मर्थ्यविशेषादुदयापलिकाया प्रवेशन उदीरणा ३। तेपामेव कर्मपुद्गलाना यघसामाभ्या राज्यात्मलाभाना निर्नरण- सममणहतस्वरूपप्रच्युत्पभावे सदाय सत्ता ४।" Now ·90 Siri Sirjyālakabă hero if we do not differentiate between 79 and aut, we shall get only three stages, which are often called the three 8 of , and which exactly correspond to the three wellknown stages of the Vedantists vir. संचित, झिप- HTU and 7-8 rospectively, though there may be some difference in their explanations and othor details. St. 67. a (sk. :). Tranquil, free from passions; or forbearing. 5, an indoolinable showing wonder, see notes on sts. 18-19. St. 68. 1951. (Sk) fully equipped, accoutred, possossed. St, 70. Faurattutars (Sk. Faratura: ). Bent down due to modesty i, o, humble, St. 71. 451 (Sk. FHEIT). A riddle, But enigma, a puzzlo. St. 72. "gfate E T. " This is the first foot of the riddle that the two princesses wore asked to solve. 1. (Sk. Trafů. 21) Tho root an io Sk, msans d'. Henco Team Ould moan crooked rith prido i, e. pufied up with pride'. St. 73. This stonzo is written in the Apablirans'n Dialect, the spocial feature of which is to be crook- ·Notes 91 that in it the pomjaatiye sing. of nouns ensling in * ends in I. St. 74. TE HE The repetition shows that she was very clover.' St. 75. Fourrure (Sk, Garaat)- This is a very important and essential quality which a true Jaida must possess. For a real Shrāyaka it is indispensable, so declare the Agamas : c "जिणाणार धम्मो," 8180 "तं पय सच्चं नीसंकं जं जिणेहिं पवेडय" etc. Thus religion consists in following the Commandments of the Jins, believing them to be perfectly true, keeping no doubts whatsoever. As Madadesandari was o true Sbrāvikā, she is described bero, as being endowed with the quality of possessing & true faith in the words of the Jina, St. 76. Like st. 73 this stanza is also written in the Apabhrans'a Dialect. Sk T:) lit. the highest path i. e. Liberation or Moksha. St. 77. in this stanza we beye got an illastration of that figure of speech which is known as rasate in which a general statement is supported by a particular statement or vice versa', कुदिट्ठीणं (Sk,फुदृष्टीनां). By this phrase is bero meant the fazarafes or for centraits i.e. heretics or non-believers.

·92 Siri Sirivālakaba St, 80 ar (Sk.) Lit. it means 'clear, preeminent i.e, exalted, magnanimous.' Sts. 83, 84 are to be construed together. St. 85.990 (Sk. 790) has the sense of 'ready or eager.' St. 87. TESTET (Sk.) also called Furafit meaning 'piper betel. (Sk.) also called the meaning "the areca or betel-nat-tree, Sts. 69 to 91 are to be construed together Fetic as well as F and for are indeclinables id Pk, for Sk fie indeed." See Hem. VIII. .. 186. which says " # fer fram 31. In sts, 82 and 88 to 97, the poet discasses the question of marriage. According to him, marriage-whether marriage by parents or choice- Warriage or any other kind of marriage-is & contract already decided by our actions of foriner life. A certain sife or husband is already decided in this lifo for a male or respectively accordiog to their actions of former birth. Whatever system of marriage #9 adopt, Heare sure to get that particular bride or bride groom that is already decided for us and nopo else. Thus happiness of marriage does nor dopend upon any syetem of marriage, but it dtpends upon our actions of former birth If our & female ·Notes 93 807 other 1'Ause former actions are bad, even choice-marriage svill bring us misery and if our actions are good open marriage by parents or kind of marriage will bring as happiness. The author, however, gives a better place to marriage by parents which, according to him, cultivates in our hearts the virtue of modesty which many times becomes a of happiness in the end so was in the case of Mayanasundari, whereas choice-marriage on the contrary brings the vices of arrogance and im modesty which often become the cuugo of misery in the end as was in the case of Surasundari. Save this reason, he has no system of marriage to advocate. The only thing that he wants to omphasize is that irhatever system of marr riuge might be, the happiness or otherwise of it does not depend upon any such system, but it depends upon a person's actions of former birth This is the view of the author, a Jaina Achá. rya, and hence it is the viery of Jainisin as well, and any believer in the theory of Karma (19 propoundod in the 6 Karmagranthas ) will certainly adopt this view, St. 92. The second half of this studza is a सुभाषित. For similar thought of. " लिखितमपि ललाटे प्रोजियतुं को समर्थः।"

·94 Siri Şiripälakahā St. 93. This stanza is also a guia verse. St. 94. This verse serves, as it were, to be a prophecy on the part of Madanasundari. She, though married to a leper, becomes happy in the end because she was meritorious, whereas Surasundarî, even though married to & promising priace, becomes miserable in the end because she was devoid of merits. St. 96. z (Sk g) has here got the sense of 'at once', St. 97. Codice ( sk. peale) This refers to the well-known four items 74,977, files, and 19 For the idea in the second line cf. githiyo verso 81. line. 2 "जेणप्पंति सुरा विस घणाणि फम्मा- gardu." St. 98. कीस (as well as किण and कम्हा) are used in Pk. for Sk. Fug meaning "how', (see Hem. VIII. 3. 68). St. 99. माणेमि (Sk.मानयामि ). The causal of the root #7 is sometimes used, as here, in the sense of 'to experience'. St. 100. This stanza 18 boutifal Theras in oor text. St. 108ya (Sh. aprI i. e E4H16) from to go: 'shich has arisen'. cagfaran (Sk. . ono of the fer ·Votes 95 अल्पपुयिका ). अल्प meaning little' is mady times used in Pk, to show negation. Hence night means 'having little nerits i.e. having no merits." U here means 'obligation, good,' St. 103. In the second hale of this stanza, Te have got an instance of 4 or that figure of speech which is known as Metaphor' in English, in which the 34117 end the 3 on account of their very close sesemblance sro taken to be identical and described as such; and it is generally recognised by the jatroduction of words like ay. Ta olc, Thus here king Projāgāla is taken to be identical to and फयंत nnd described as such. कयंतो (Sk. arah. Yama, the god of death, St. 10. धणलनमित्तत्थिणो (SE. धनलवमानार्थिनः) thoge desirous of a paltry sum of money, gefur (Sk. gaff) honey-monthed (toide). St. 107. GET (Sk.) beautiful i, e. 'good'. It is used in this songo in the Upā-akadash Sitra also, where the doctrine of Lord Mabāvira is said to be ac or 'good,' and tint of Nankha. liputta Gosalo to be मङ्गुली or bad'. असुदच्चिय, see notes on forening foto and fafinger in sts. 21 and 38 respectivels. St. 109. रइयाडिया (Sk. रतिवाटिका). AP ·Sus. 115, IIG. Io those two stanzas we hard 96 Siri Siripalakaha garden'. The commentator renders it as aucet. It appears, that the commentator has taken the word or as Standing for राय (राजन् ). The word TT 18 found as an optional form for tra in Praknt. The word Tegf54 Correspouds to Straight' or the royal garden' mentioned in st. 110. St. 110 TETAAT (Sk.) Burning with rage- This is an onomatopoetic word which is a word in which the sound resembles the sense.' St. 112. 95HTUU (Sk. a47f-fif) lit. the essencs i. e. the secret. St. 113, FETTET (Sk, azlostaf: ) situstat in Sk. means att or valour (from the adj. lucts, which means 'elevated, full of valour etc.')... .Hence tlustut: means 'full of valour, bravo?. ferie (Sk.9.3) Leprosy—a disease of which there are 18 varieties for which see notes on st. 311. St. 114. Sep (Sk. 346) It is a Deo's word and is one of the 18 varieties of the disease of Leprosy. or what is got a beautiful instanes of घ्याजस्तुति called 'Irony' in English. This figuro of speech expresses the contrary of what is really meapt, ·Notes 97 3 there being generally something in the tone or manner to show whap 1 really meant 'A satire may be disguised in the form of a compliment or a compliment in the form of a satire' 7 (Sk) has the sense of hurt or 'a mule' fofotfeforegT (Sk farfurfafuru) Porsons produoing • Dhini, Dhini' sound, cf the word Tihat ia St 110 St I16 मण्डलवा (SA मण्डल बन्त ) मण्डल like उवरय or उपर Is a kind of leprosy with red round spots ददुल (Sk दर्दुमत् ) Liko उपर and मण्डल दर्दू (ई) 13 also * kind of lepiosy generally called . Herpes OTTER (Sk yfir कायत्तो- ताम्बूल धरो) थाम or थरया (Sk स्थगिमा) moans 'a betel-box,' and 2777 (Sk Ersat) means 'bearing, possessing' Hence agatatit means the bearer of the betel-box St 117 पसूइयवाया (Sk प्रसूतिक्वाता) Those who had got the disease of the facciata i e the wind produced in the womb during the paogs of travail' कच्छाद मेहिं (Sk कच्छुदभाभ्याम) कच्छु (EE) means Itch or scab' It is equivalent to Guy yrf (V B Here 3 of thing is changed to 5-any vowel substituted for any other vowel) दभ (Sh दर्भ) It generally means Kasa grass, but here it meis a kind of disease, 7 ·98 Siri Sirivalaksbā , haps giving pain similar to that given by the prereing of thorns विउचिअपामासमनिया (Sk विच चिकापामासमन्यिता ) Suffering from पामा which is a skin-disease resembling विचर्चिका 1 eitoh or scab (विचिकाजातीया या पामा तया समन्विता) St 118 पेड (Sk पेटक -समूह ) पेटक (also पिटक) means a collection, a multitude, a crord etc' It also means a basket a bag, a box पजिय It 18 a Des'ı word meaninz'a gift which a supplicant demands' The commentator explains it as " मुसमार्गित दान. St 192 (Sk हत-शीय) at once St 125 समधि ( - समस्ति) from अस् with सम् to bn विश्रपुत्ति (SI निकल्पो + इति) cf णिय भानुच्चिय, सिरिपालुन and उदरच्चिय in Sts 21, 38 and 107 respectively SI कपड (Sh पंट) a cloth, . armont St 128 सिर 800 notes on st. . St 132 उल्लासर causal of गुल्लू (also योल्ल) a Ph root in the seusa of Sh 7 to tell ( 6*0 Hem VIII 42) St 133 7 19 ad indeclinablo in Ph used to denoto 'question, provention, disregard, driving and gilt' (880 Hem VIII 2 197. which says दान-पृच्छा-निवारणे ") 126 "

·Notes
99
St 137. The second half of this stanza is
8 सुभापित.
St. 138. TETA (Sk, NH) 'spoil.
St. 142. Fifa (Sk. Enpref) accomplishing,
performing."
St. 143. सुच्चिस (Sk. स एव) ef. णियभाधुच्चिय,
सिरिपालुब्ध, असुदरुच्चिय, विथप्पुत्ति etc.
St. 144. Act (Sk. highet) Maternal
uncle.
St. 145. सत्ताओ (Sk. सस्थात् ) सत्त्व here
means 'courage'. The root me in the sense of
*to swerve or deviate' governs the ablative,
St. 148. Fari (Sk.) Fate.
St. 151. STEU (Sk. 1277) Good, auspicious.
St. 153. È, &. This shows' distegard' of the
king who speaks ionically.
Sta. 155 to 153 are written in the fame
metre in wbicli & verse h 14 got four '2123ach
F or fout consisting of 11 syllables; and they
are some of the few difficult stan235 Lut with
at random in the text, and contsin the descrip
tion of the marriage ceremony of rara-undari.
St. 155. #45 (Sk. 173) hsre muung
fosed?
TE (Sk). A crosd, a multitode.

·100 Siri Sırıyālakaha ifra (marked with, possessed of)' by the cominentator 3 13 a Des'i word having the sense of मंडप or a pendal' constructed for & marriage ceremony eto (see Hom's Des'ināmamala, 6 146) m (18 a Sk word meaning 'food' ta lit meansówhite, beautiful, hence secondarily it means auspicious'and then' auspicious songs' the adjective being used as a noun धवलदिअत (Sk धवलददान) therefore, means singing (lit giving) auspicious songs सुनासिणि (sh सुवासिनी) Here it has got the sense of a young woman whose husband is alive geit (sk gefü-bit) an elderly woman whose husband and children are living dt 157 मद्दल ( मर्दल-मृदग) A kind of drun चउपफल (Sk चतुर्फर 1 8 चतुर्गुण) lht fourfold i e'many' St 58 Des'ı word in the sense of Sk. हस्तग्रहण । पाणिग्रहण , e accepting the hand of the bride' of Guj 6248414', 6124171 etc मडलविहि ( मालनिधि ) The ceremony of goin, round ( the fire three times )', what 19 generally I nown as ' HERL in Guj Sts 159, 160 are to be construed together St 16. 44 (Sb 14 ) has got tho 800e8 of most probably (TECTA )' here (and not the usual songs of generally') şirfur (Sk € ·Notes 101 come 1 3 getalad ) "produced i e on accout of the bad (1 o infected ) company of lepars This shows that Umbara was not a leper by birth but the disease had come to him on account of his accidental Association with the lepers, to whom he had been brought by fate We shall see later on that this Umbard 18 none else but King Shripāla, the hero of our story himself St 166 h (Sk FT) lit turbid, dig pleased in pale St. 167. at (Sk garra) gives pain', of Gu] “દુભવવુ, દુભાવવું” St I68 महिलाजम्मं केरिसय (Sk महिलाजन्म FIRET ?-27Tenafa ) how (foul) is the birth of a woman It 18 said in Jainism that a soul gets the birth of a woman in this world 99 & result of infinite heaps, so to say, of Bin ('अनन्तपापराशय ), which it has com mitted durin: its transmigrations from one existence to the other Hence it is said to be very foul and impure here. In spite of this, it should be remembered, however, that women are not looked down upon ju Jainism, and perfection and liberation are not denied to them The Digambaras, however, hold that a woman 2) ·102 Sırı Sırıyalakaha . go on cannot go to Moksha Even though their birth is very foul, and a result of heaps of sins, yet they can shake off all their sinful actions and get emancipation by living the lives of satees' like Mayanasundarı Savitri, Sita, Damayanti, Chandanbala Sulochana and others who serve as beacun lights to them It is 8 matter of great regret, however, that such satees' are very rare, the majority of the woman-world instund of alleviating the benps of their epil barnas, living such crooked? lives which accuinulating them, thus adding fuel to fire and preparing * Wa) wluch certainly leads them to or hell, the abode of endless pain and Ingery from which they can hardly emergo out again St 169 This is i sory beautiful stanza emphasizu z the importance of the virtue of ch 18tity in women St 170 निच्छिय (S निश्चित) for certain St 171 7 (Sk ez) Stuff ! e courage UTTA (SL) The rising mountain, e the mountain Iisadha ( SI -fra ) Top S: 172 qat (SI CHT) Smiltis, speedily, quickly, at once fcHC (SL RET) Tho First ·Yotes 103 Tirthankara of the Jainas of the presentavasarpini, generally known by the name DEFA St 173 173 (Sk FT ) go 18 u Pk rcot for Sk to praise (see Hem VIII 4 241 ) and from that we get the infinitase ut or at Sts 174 to 178 contain a beautiful eulogy or panegyric (Fula) of Lord Rsabha in exqui site words They are some more difficult stanzas met with in the text St 174 77 (SI) has got the sense of * ex cess' here, cf entra tu, and not the usual etnce of 'burden' etc, afic (SE 1) lit 'humble i o "bent down' This Is 10 10stance of what 18 called for oftep inet with in Pk which is the splitting up of two conjunct consonants by means of a vowel (स्वरेण भत्ति स्वरभक्ति) उज्जल (sh. 372) litbright 1e white Fame is always consentionally taken by poets to be possessed of a white colour, (SL ) lit 'only', hore it has got tho sense of मपूर्ण 10 'full' as the cornment.stor oxplains पित्तिपूर (Sh कीर्तिपूर) flood of anne A 18 explained by the commentator as "लोकनयं" the three worlds अतर घेरि (Sk अतररी) The internal enemies such ३५ शाम, प्रोध, मान, माया and लोम St 175 - cf forepinture 14 etc asfatat 9 ·104 Siri Sirivālakabā (Sk.) darkness in the form of ignorance, Lit. TA like falat means 'darkness, but here it has got the sense of 'ignorance'. (Sk. *) lit. those who have got the power of moving in the sky, i e. tha Ferreres or domi-gode'. raiso (Sk. Ifa ) lit. shown i e. done. St 176. वासवगुरु. वासव meang Indra, therefore, पासवगुरु means 'the preceptor of Indra,' which is the same as wege' in st. 44 sitere (Sk. गोचर) It is the short form of गोचरविषय i o an object of range, hence secondarily an object of praise FETETE [ Sk. facitet (T)) has, as the commentator says, the sense of Forfart or 'spread' here. कास (SL. काश or कास) A land of grass used for preparing mata, roofs etc which 15 known for its brightness PET lit sport i e. practising TETT or what 16 more commonly used as STOICAT, or HT meanmg disregard, contempt, despising, disparagement, slighting off St 178 हीला-same as अबद्दीलना explained abovo: अमयसार [S. अतशाप (आगोश:)]* not in pr cated'. T (h.) is equivalent to hit, both meaning 'light'. TIEFG FT (Sh. Trigot), xbox as your lordship.1.9. show us your favour and do as good. St, 177. * (Sk. a). The word of at ·Notes 105 the the beginping of a sentence is changed to in Pk विजयविजयसिरिपालपहो (St. त्रिजगविजयभीपालप्रमा) Here there is a play or pun upon the word 'fatur', and accordingly, the pbrase has got two meanings (1) The Lord who is the protector of सिरि (Sk श्री) 1 e goddess of wctory of the three world (2) The Lord of सिरिपाल (Sk. श्रीपाल) 1 e king Shripala who is Victorious in all the three world भयणाहिम (Sh SIT ) This phrase also has got two mea- 110,5, there being a play upon the the word "#407 (1) The enemy (अहित ) of मयण (Sk मदन) 10 the god of lova, () The benefactor of 940 je layanasandari HUTE (SE AE)' is the genitive sjog termination in Pk St 179 yu (56 Fifa) see notes on St 173 जिणकटा (Sk जिनकंठात्) The ablative siner termnation 14 generally dropped optionally in P! मरठिभरलेप (SE करस्थितफलेन) The commen tator परस्थितीपूरकादिफलेन ",hence by पल 1s 1 e meant the चीनपूरकफल 10 the fruit of the Citron tree such other fruit By thr: fruit 18 hore to be talon not the actual fruit of that tree ( because such actual fruits are never placed in the hands of the idyl of the Jina) but t gold or silver fruit having the shope of the days fruit (such fruits being often placed in tho hands of the idol of the Jinn) Tu larks or ·106 Siri Sirivalakuha St 180 सहसत्ति (Sh सहसा इति) of णियभावु- च्चिय etc इति 1s used here for the sake of metre “पादपूरणे' St_181 फिहिस्सा (Sk भ्रशिप्यति) फिट्ट 15 PL root in the sense of SL I to be destroyed, to perish (see Hem VIII 4 177) सजोगो (Sh संयोग) circumstance St. 183 Tault etc The plural is usod for the engulir in order to show respect ofta Sपरीत-व्याप्त) lit surrounded by 1 e full of Sts 184 to 228 contain the preaching of the ange Munichanda, its purport being to omphasize tho greatness of the Navapada' St 184 76034 (SL) lit not insignificant o not short, 1 St 188 वाय short of अपवाय ( अपराद ) prattling, abuse, consuro etc of "TTIEİ' St 189 Fierit ($b ara) is a technical torm 10 Jainism meaning 'sinful It connotes auy action shich involves 'hinsa of any one of tbe 6 hia.ds of living organisms montioned in Jadnisin hnown as the STEFT451193'* as well 19 005 * l'hogare (1) gefratt or chooarth-bodioz, () 77F14 or water-bulias (3) aJFT or fire-bolies, (1) 973774 or sand-bodies, (5) Eyfaaran or plants, () 479 or all moqing creatures 1 o long ·Notes 107 other kind of sinful or faulty action whatsoever. fafra (Sk.Farfernt) see notes on St.56. It should be noted here in this verse from the ord, of the sago Munichanda that the Jaina Sadhus aro prohibited from engaging themselves into any sinful or foults (सायद्य) action which includes also the prescription of any kind of medicipo or telling ang spell, charm or incantation etc., because, they, other directly or indirectly, involve himsa' of any one of the 6 kinds of living organisms. Hence those monks who are engaging themselves in dowg such things are not true Jaina lonks. For & similar idta cf. the “सभिस्ट' Adhyayana (i. e. the ifreenth Adhyayana ) of the Uttaradhyayapa Sutra versos 7 to 10 : . छिर्न सर भोमर्मतलिरमं मुविणं लरिखणं दंडयाविर्ज। अगरियारं सरस्स विजयं जो विजहिं न नीयह स भिग्॥ मंत मुलं विनिहं विचित्तं यमणविरेयणधूमनेत्तसिणाप । साउरसरणं तिगिच्छियं च तं परिणाय परियर समिरम् ॥ सत्तियगणउम्गरायपुत्ता माहणमोइयविपिहा य सिप्पिणो। नो तेमि वयह सिलोगय तं परिणाय परिव्यय स मिरर ॥ गिहियो जे पन्चइएप दिट्टा अपध्यइएन च संधुया हवेना । तेसि इहलोइयफलट्टयाए जो संथर्व न करेस भिरग्नू ।।" *He who does not profess and live on di- Tination from cats and shreds, from sounds on ·108 Siri Surirylkaha the earth or in the sky (which includes astrology), from dreams, from science of telling future etc, from the characteristic marks on the body, from sticks, from properties of buildings and fields, from throbbing, from the meanings of the cries (of bırds animals etc )—is a true mont. Spells, roots, every kind of medicinal treatment, emetics (i o vomitting ), purgatives, fumigation anointing of the eye and bathing, the patient's lamentation and his consolation, -be who abstains from all these things 18 & true monk • He, who does not praise or pay attention to the warriors, Ugras, princes, Brahmanes, Bhogas and artists of all sorts, who abstsins from these,- true monk Ho, who does not, for earthly gain cultivate familiarity with householders, with whom he became acquainted as & monk, or was in fra ndls rolation before he became a monk, a truo monk Thus we nee that a monk is prohibited from profussing all prophetical arts and this is to lo specially borno in mind in theso dage then certain strolling zonks are practising them appareatly to insinuato thomyolres into the graces of ·Notes 109 laymen and lagwomen, According to the commandments of the Scriptures,such monks would not be called true monks. In the Sutrakrtänge Sútra also, a similar view is propounded. Hencetrue monks, according to the scriptures are never to engage thomselves in practising any such prophetical Arts. St. 190. HARI. soe notas on St. 125. STUTET नवपयाणं. (Sk. नवपदानां आराधना ). The worship or propitiation of the Nine Dignitios already explained fully in notes on St. 1. Here the poet, through the mouth of the rage Muu nichaqda, introduces the main object of his writing the story of Sırivāla which is to create in our hearts a devotion for the Navapada which as he says, is the root-cause of all our happiness in this world as well as in the best, and which, as ho says further, bas enabled, enables and wil enable many a soul 10 getting themselves to be emancipated. St. 191. St. 23 and this stanza ere exactly the same word to ord, the only difference being in the last word of each. In st. 23, the last word is güteri and in this stanza it is परमतत्तं St. 192, terurt (Sk. :). The essence.

·110
Siri Sirvialakabā
St. 193 FITT 500 notes on sts 89 to 91
sce notes on Sts 18, 19, fasta (Sk, Freia-A -
96 ) undoubtedly
St 194 orat (Sk ) In Pk the 3 of
अनेरे 1s dropped optionally
St 195. The first lino of this stauze is
vardadiru solar to the first line of st 34
Tait (Sk.) The Estracted Rite The recitation
rito of the Sildhacha'm explained in the
follos in strozas, has been extracted, is tha poet
himself sars in 227, from the Tenth Purs
erled Visinurade.

·Notes
111
Some learned Jaina Sädbus who might be
well-versed in the Science of Yantras if
approached and consulted will also throw inuch
light upon its understanding and recitation rite.
Some books dealing with the said Yantra if
available may also be read and consultod.*

·112 Siri Sirivälakahā tator says उधिः सह 'र'कारेण वर्चते इतिउर्वाधासरं।) Now in the symbol 's' that we have already got wo are to put 't above and below in the letter ' and then we got the symbol 'saaaralarga (Sh, सनादविन्दुफलं) 'नाद' means a nasal sound represented by a semi-circle or as the commen- 'अर्द्धचन्द्राकार.' (1) 'बिन्दुकला means 'the dot over & letter representing the STEVE IT (-)' Hence the whole phrase prefargetes' means together with the अनुनासिक (-) and अनुस्वार (). Now taking all the three phrases together, wo get the symbol 'se सपणववीआणाय (S सम TATARIES) a means the sacred syllable om (ॐ)' धीज means 'the mystical letter forming the essentul part of the mantra of a deity, viz 57' STATET m ans' circle, (gusaltire 'o')' Now the wnole phrase means that we have to write so bofores , and sit before sens, and then road about the symbol af as 'thug obtained we are to draw two circles Then the final symbol will 7 1 be San aer (Sk riarat) Harug ( 16 ) Towel ·Notes 113 (Viz अ, आ, इ.ई, उ, ऋ, ए, ऐ, ओ, औ, अ, य) at the end. This means that round about (सनत) the final symbol obtained above, we are to put all the (16)vowels सरह (SE स्मरत) remember in the nind i e recite or write St 197 This stanza gives us the description of the first 404 having a lolu--lile shape nith ought petalk अडदरवलए [sk अपलवल्य (य)] A (lotus-like) eircle having a petals सपणवमायाइए सुवाहते (Sk सप्रणमायादिकान् स्वाहातान् ) Toger ther with ॐ ह्रींकार (माया) and स्याहा माया 18 3 Synonym of चीज both meaning ही सिध्याय (Sk. सिद्धादिकान् ) 10 सिद्ध, आचार्य, उपाध्याय and साधु दसणारए (Sk दर्शनादीनि) 1 e दर्शन, ज्ञान, चारित्र and तप. - The method of druring the first heu des cribed here 33 roughly as followe- First wo are to draw a lotus-like cirole having 8 petals Thon we are to bow down to the सिद्ध, भाचार्य, उपाध्याय and साधु writing the formula 'ॐ द्रीं स्वाहा in all the 4 directions respectively, putting in the ellipso the pame of the four Dignitus in the dative case one by ono according to their ranks In the same way we are to bow down to दर्शन शान, चारित्र and तप in the four by-lirections wiiting the same for mula in the same manner 8 ·114 Sırı Sırivālakah a e we are to St 198 Th s stanza gives the description of the second and which is to be placed outside round about the first and which has the shape of a regular round circle having 16 petals साणाहए (Sk. सानाहतान् ) having circles round thenm बग्गे (Sk वर्गान् ) The (s) letters VII क, च, दत, प, य, श परमिट्ठि-पढमपए (Sk परमेष्ठि प्रथमपदानि) The first परमेष्ठिपद 1 write the name of the First Dignity for thus • -ॐ नमो परिहंताण' eight times The description of the second चलय 15 rouzhly as follows - It is of a regular round shape having 16 petals In the alternate 8 petals out of these, we are to write the 8 letters 2, 4, 7, E, at, T, U, 7 respectively, and in ench of the remaining 8 alternate petals, Fe write the formula of fearoi'. St 199 पायाहिणेण (sh प्रादक्षिण्येन ) Drayn from the right लद्धिपए (Sk लम्धिपदानि) The Labdhıs or Supernatural Powers 'The third cap roughly bo described as follows:- First we are to draw three circles round about the Mantra got upto noir and then tre aru to draw 8 cine-like petals circumscribed by these circles. Then in the intornouing spaces between the 8 petals in enol circle #o are to ere to

·Yotes
115
write the faqes `In each intervening space in
Each circle we are to write two of us Thus
an each circle there will be 16 za Therefore,
in the three circles taken together there wall
be 48 aftues in all Thus is completed the
description of the third चरय.
St 200 ते refers to लब्धिपदानि In SL सन्धि-
18 neuter, but in Pk it is treated as mas
culine hence we have got ( mas ) and not
ताइ (neuter) सम (S सम्यक् ) well
St 201 Tue the whole Yarttc formed
upto now fargütur ( Sb Fagota) yu weans dat
or line bence forgot here means the yo or to
ciroled three (and a balf ) times TREE (SL
परिधी ) on the circumference पायप (Sk पादुका.)
The firm or otymological 8ºn26 of the word
915 FT 13 ' sandals', but here wa are not to
take this etymological sense, but its or
conventional meaning which is 'foot-prints'
Cf Gu: 4414
St 202 This stanza enumerates the 8
pairs of foot-prints referred to in the former
stanza stů (Sk fort) It 13 & tecbnical word
in Ja dism meaning & Sadhu standing at the
head of a Gana (or a group of monks) i e the
Head or the Acharye of the Jaide Church.

·116 Siri Sirivälakahå गुरु (Sk.) Here it refers to the उपाध्याय who teaches the Āgamas etc. to other monks. H. This word here refers to the Jains Sådhus Tho are the great (TH) 'Gurus' of the world, afts (Sk. se i. e. a.) The 'Garus' whom wo have not come across in our life, yusin गुरूणं (Sk. अनंतसुगुरुणाम् ) refers to the infinite number of holy Sädlius that are moving up the whole universe. दुरणताण गुरुण (Sk. दुरणंतानाम् गुरूणाम्-अनंतानंतगुरूपाम् ) This term refers to the innumerable 'Sādhos' that are moving in the universe at pre:ont, that were moving in the univerzo in the past, and that will move in the universo ja future. The method of bowing down to the 8 Trygent or Pagalās as explained in Sts. 201 and 202 is as follows. Over the top of the Yantra got oplo noir, ra Aro to write the letter gi and then beginning from the slin' representing a long r of Et, we are to drar or a cursed lino circled three and a half times, the lotror #1 bsing written at tho ond of the half-drawn 4th circle of the huire mentioned tal. Thon on the circumference of thie tai, ko to meditate upon the 8 unity, the formula of reciting or ·Votes 117 ting thon being of the type 'que काम्यो नमः', the remaining गुरुपद having to be substituted for a turn by turn St. 203. teig (Sk. gal Round about the Yantra götapto now, we are to draw erro tars (i, e.carveilines) of the shape of semi-circles one on the right-hand side, and one on the lefthand side-fhich then joined together will form the shape of a kalas'a (or jar). first- AZÉ (SE, MAST). The 'lalas'a-lile circlo, ob. tained as explained above, is here termed as अमृतमंडल. व see notes on St. 3:1, 46 ( Sk. जयादि ). The four शासनदेवीs or दिक्कुमारीsi. e. goddesses that guard or presilo over the Jaiva S'âsana (or Order). They are (1) 747, (2) fare, (3) art (4) Taat, who reside in the four principal directions of the mountain रुचक. जम्भाइ (Sk. FTE ). This also refers to the group of other 4 शासनदेवीs or दिक्कुमारीs viz (1) जम्मा, (2) पम्मा, (3) मोहा, (4) गन्धा who reside in the four by directions of the mountain 16. The description of the stTGS is as follows: Round about the Yantra formed upto now we are to draw two tats or semi-circlesone on the right hand side and one on the left hand side which Then joined ·118 Siri Sirijalakaha form the shape of a halas'a (or jar) This whole Yantra thus obtained is termed Gas Fluch, as the auther sayº la presided over the 4 principal directions uz north, east, south and rest, by the four दिक्कुमारी- जया, विजया, जयन्ती and TITIBOT respectirely, and over the four by-directions br the other 4 दिक्तुमारी• जम्मा- TRAT, Alat ani Tre respectively St 204 सिरिविमल्सामि ( श्री निमलस्वामी) Timalaswami is not the same as Vimalanatha, the thirteenth Tuthanbara but it is the name cf a god who presides over the Siddhachalra, and who resides in Algaet He is sometimes called Vimaleshwara also पयाण (sk पदाना) Here it refers to put or 'the words of the 8acred texts' and got 'feet' as usual The formuls of recitiog these Ares 18 es followe – Round about the lortmodals, tre to draw a circle and ferenre the #77953 of the gods and goddesses presiding over the fact, the formula of vri ting then being 'ट्री चिमरस्वामिने नम' etc *ts 205-206 Farf (dh fears) The godde 3 of Learning The faults aro 16 10 Durber, Robion being the chief of them 51414 मुर ( सनमुर) : god presiding over ths are isrite OD its circum-

·Notes
119
.
Jaina शासन cr Order, or शासनदेव as he 19
generally called Suhशासनदेवs are said to be 2412
number, the गोमुखयक्ष berg the chief of them
सासणदेवि (Sk शासनदेवी) Corresponding to the
शासनदेवs mentioned bove, there are the शासन
देवीs which are also 24 in number, चकेसरी (Sh
चक्रेश्वरी) being the chief of them मुलगह (Sk
मूलग्रह 1 8 कल्शमूलग्नह) Haring the planets at the
base of the whole ha as'a-ize Yan ra The pla
hots are nine in number and they are mentioned
in the following verse
सूर्यश्चन्द्रो मगलश्व युद्धश्चापि बृहस्पति ।
शुर शनैश्चरो राहु केतुश्चेति ग्रहा नव ॥
कठणिहि (Sk कठनिधि) Having the Nathus
Treasures which form the neck of the whole
halas'a-like Yantra The Nidhrs are also nine
in number and are enumerated in the Jaina
scriptures thus -
नैसर्प १ पाण्डकश्चाथ २ पिगल ३ सर्वरत्नक ४।
महापद्म ५ कार ६ महाकालो ७ माणव ८ शङ्खका ९॥
There is soine difference, as will be seen,
in this list and the list of the nine nidhis'
of Kubera enumerated in Aptes Dictionary in
the following shloka
महापद्मश्च पद्मश्च शड्यो मकरकच्छपौ ।
मुकुदकुदनीलाच, खर्यश्च निधयो नय ॥
or

·120 Siri Sirivālakabā चउपडिहारं (Sk, चतुर्पतीहारं ). Having the four adiares or door-keepers viz. (1), (2) मअन, (3) वामन and (4) पुष्पदत्त. चउधीरं (Sk, चतुर्वीरं ). Having the four चीरs or warriors Viz. (1) APOTHA, (2) Julita, (3) afores and (4) पिङ्गल. दिसिवाल (Sk. दिक्पाल). The guardian of thie quartoi. Corresponding to the 10 quarters, there are 10 guardians of quarters which are mentioned in Jainism as follows (1) Indra, (2) Agni, (3) Yama, (4) Nairuta, (5) Varuna, (6) Váyu, (7) Kubera, ( 8 ) Is'āpa, (9) Brabma and (10) Nāya. Soinetines, they are taken to be 8 in number omitting the last tivo. खित्तवाल (Sk. क्षेत्रपाल) The guardian of the continents. The further process of the Yantra as plained in these two veracs is as follows: Round about the Yantra got upto now 11e are to draw a circle writing on its circumference the vames of the 16 farutats, the formula heing of the type, T AF TH: etc. Thon round about this circle, ve draw another circle writing on the left and right of its circumference, the Thereas and that its respoctively. Then at the baso of the whole "kalas'a '-like ex are to names of the + ·Notes 121 Yantra, we are to write the names of the 9 planets, the formula being of the type, to आदि- त्याय (सूर्याय) नमः'. Then on the right and left of the neck of the whole Kalas'a'-Ile Yanira, we are to write the names of the Nine Nidhıs, the formula being of the type, s techny #H:' Then round the Yantra formed upto pow, we are to write the names of the Four Dourkeepers' in the four principal directions and in the four by-directions, the names of the Four Warriors.' Then on the circumforence of the whol, Ynira te mire to rite in order the naues of the Ten Guardians of the Quarters' in the ten directions respectively, the formula being इन्द्राय नमः and then in the fonr corters just noir the names of the guardias of thu by-direcrons, we are to write the Hamps of the क्षेत्रपाल, विमलस्वामी, चकेश्वरी and अग्नसिद्धसिद्धचकाधिष्ठायक respectively, the formula being of tho ?! pe, 'ॐ क्षेत्रपालाय नमः'. Thus the r ho le Yantra will be completed. of the type, Here in these tedious to understand but lacid vorb09, the author has shown us his genius by giving us in brief-and brevity is the soul of wit _an exqaisito description of the face- Hrit which, we must admit, can be done only ·122 Siri Siriralakabı 64 7) by fer poets, Tho have got a mastery oper the science of Yantras and who are possessed of extra-ordinary poner of observation, imaginition and expression, St. 207. विजाणुषाय (Sk विद्यानुवाद). It in the name of the Tenth Purya' out uf the 14 Pursas परमत्थं ( Sk परमाथ) Eerence. सिद्धिओ (Sk. सिद्धय ) The Superhuman Powers or Faculties. These aro 8 10 number and are enumerated 10 the following Shloka :- अणिमा लघिमा प्राप्तिः प्राकाम्यं महिमा तथा । ईशित्वं च चशित्वं च तथा कामावसायिता ॥ Thus they are (1) Animā' or the super. human poner of being as small as an atum, (2) • Inghimā' or the super uatural power of asylming excessive lightness at will, (3) Prāptı' or the supernatural power of obtaining anytbios we want, (4) 'Prakāmyam' or Irresistible Will, (5) Mahınā or the supernatural power of increasing size at will. (6) 'Ioitvam 'or the supernatural power of getting lordship over the storld, (7) Vas'ıtvam' or the supernatural poner of bewitching the minds of other persons, and (8) Kānārasāyită' or the supernatural porter of supprossing our passions and desires. St. 208. मुफझाण (Sk. शुक्लध्यान) The White ·Notes 123 ie Pure Meditation In Jainism these aru Four Kinds of Meditation, viz (1) Stara, (2) E ध्यान, (३) धर्मध्यान and (4) शुक्लध्यान the first two be ing meditations of a bnd Dature and the last two of n good one, the on being the best front ( SL ofer) The Destruction of Karmy, one of the Vine Tattyrs or Categories of funda mental truth in Juunism, it being the seventh in chronolozical ordo. In pantut, it is thus defined 'वारमविहं तवो निजरा" The Twelve fold Perance is 'Migra' For the Twelve fold Ponance ses notes on St 26 St 209 7= seo notes on St 34 st 210 परमपुरिस (SL परमपुरुप) lit the Supreme Boing i ethu Tırtbankara St 211 अरठमहासिद्धिदायग ( SL. अमहासिद्धि HTTF) The Giver of the Light Great Sıddbis already explunod in St 207 St 212 This stanza tells us that before 1 mın can become the propitiator of the Siddha chalra it is nocessary that he should first cultı vnte ip him the virtuos of forgiveness selfcontrol, and freedom from passions St 214 भयाय (Sk अपाय-फष्ट) Misery, misfortune.

·124 Siri Sirviälakaha rites St 215 For ideas similar to the idea pressed in this verse, cf, the well-known maxi ms, 'the biter bit,' 'evil to him who evil thinks' etc. St_216 तवकम्मविहिपुब्ध (Sk तप कर्मविधिपूर्वम् ) Along with penance and propor) religious Their nature is described by the author in the following four stanzas St 217 आसोअसेअअट्ठमिदिणाओ (Sk. आश्विन श्वेताष्टमीदिवसात् ) From the Ashtamm or the Eighth Day of the bright-half of the month of Ashren आरभिऊणमेयस्स (आरभिऊणम् पयस्त ) 'म्' 18 of.en put between two words in Prakrit for the sake of metre etc, or sometimes even without any purpose अविहपूयपूव्य (SE अप्ट विधपूजार्यम् ) performing the अष्टविधपूजा or what is commonly known as terreant 10 the Eight-fold Worship It is because in this pūjā or worship, eight materials are used. Viz (1) wator (iala) for Bathing the idol (2) Sandal ointment (chandana, (3) flowers (kusuma), (4) incense (dhüpa ), (O) limp (dipa), (6) rice with unbroken (alshała ) ends, (7) offering of sweets, and other things generally eight 10 number (which are presented before an idol and which are technically known as Araivedya'), (8) fraits ( fala) These orgāt materials SO called ·Notes 125 let which says are enumerated in a Gaj couplet thus "$984, વિનેપન, કુસુમની, ધૂપ, દીપ, મનોહાર અખડ અક્ષત, નાની, અષ્ટમી ફળસુવિચાર * The object of performing this Eight-fold Worship is explained in an another coup- " ella-2-42 sud), 604-244 24 EL? કારણથી કરજ મધે, તેણે ધુર પૂજા ઉતાર” Thus the object of performing the Eight fold Materul Worship 19 to enliven in our hearts feeling for Spiritual Worship consisting of a Pare Mental Condition Thus watoi among the eight things indicates that we are to make our soul pure Sand ointmont in licates that just ts it makes things c ol and fragraut 10 the same way we are to make our sul equanimous and virtuous as well 18 Firtue-loving Flowers indicate that we are to make our mind and soul as fragrant (1 tuous) and beautiful (1 e pure) as a flower In cense indicates that just 19 fire burns fuel the same way by pure moditation, we are to destroy all our karmas The lamp indicates that just as it destroys darkness 10d gives light, 10 the same way by destroying our शानावरणीयकर्मs re are to destroy our ignorance ind obtain Omul Rice with upbroken ends indicate that by tbus yorsbip we shall obtain uninterrupted and indestructible bliss (Le Moksha ) Offering of sweet things etc ('palvedya') indicates that e Vir in &cionco ·126 Sırı Sırıyalakaba are to przy just as we renounce and present these things before the idol, in the same way, we are to re nounce our attachment to worldly things and cultivate nerveda or a version to worldly life Lastly the fruits indicate that so to the Lord Jidi to give us the fruit of Libera. tion or Moksha भायामे (generally explained as Sk आचामाम्लानि) The आयाम fast or what 13 more commonly known as trifas fast is thus defined नाइविगिट्छो उ तयो छम्मासे परिभियं तु STTUTA", for further explanation see notes On St I < St 218 पंचामरण (Sk पंचामृतेन) The Aggregato or collection of Five Sweet Things' used 1u wirshipping deities As the commentator says “दधिदुग्धवृतजलशर्करास्वरूपेण" 1 e they are (1) curds, (2) milk, (3) ghee, (4) water and (5) sugar In Apte's Dictionary they are enumerated thus दुग्धं च शर्करा चैव घृत दधि तथा मधु " Tho only difference between the two lists is chat in stead of the void Join the first, we have got the word hy in the second, both meaning Water (Ay generally means 'honey' but it also means 'vater") (Sk FIA) Bathing the idol From this we get Gaj 444 faredor (Sk fart) with full particulars and minute ·Jotes 127 details After Bathiog the Siddhachalra with water, it is to be rubbed gently by means of quite pore, clean and bright pieces of muslim, then burning incense is to be waved before it, then it is to be worshipped with sandal oint ment mixed with saffron, then that is called FITTEET 18 to be performed, then the Eightfold or Seventeen-fold or \inety-nine-fold Wor ship is to be performed and all such minute particulars that are found to be observed in practical worship of the Siduhachal ra tomlay are to be observed rifere see notes on थायामे in the precoding stanza even St 219 T (SE 17) The Chaitra month अट्टाहियाण नवगेण (Sh. अष्टाहिकाना नयन) Be the observance of nine 2793 is a special term 10 Jainism meaning 'a collection of eight consecutive religious days' on which the Jainas are expected to abstain from what they all TTCTEATRT 1 e from all sinful actions inrol ving himsa of any creatare, great or small These are such 6 3 10 a year viz --one in the month of कार्तिक, one in the month of फाल्गुन, one in the montlu of M., these being hona at the Chaturmasi (1 a four-monthly ) ETTE, because they come at the intorval of every four ·128 Sırı Sirivalakaba months Besides those, there is one or of Payusand, the holtest days of the Jaings, and the tio : for propitiatrug the Narapada occuring in the mouth of TTC and respectively as referred to in sts 217 to 219 of our text Among these sis 32838 tho last two ara held to be ever-lasting ( Trsant ) hy the Jainas and special sorship is pertormed of the Naleapada in the days of thego (110 SETTs in order to propitiate 16 (1 the Narapada or de S. idhad alra) One more special { ature to be trot d in the tin Ti is, as is well-1 nown, that the Jainas -82dhus and sadh vie shravakas, and shiravihas--all read or hear the 'Rac' or Charitra' of King Shripala translated in verso or pro e in the vernacular and based on our text or 81 milor other books in Sanskrit or Prakrit deilag with the lives of King Shripala and he queen Vngan isun lari The inora learned sadbu, how. cvor, ten lind explain beforo a large nudience Ratna okhara's Sirli alohaha, 10 Prohie ie the very tost that sindying here From this 596 Con understand 1111portnnc. of our tirt which has breime Hours of onlightenmont and dovotinn to mins : roligious-nınded person One more point that still remains to be noto] 18 that in the two < } are

·Notes
275T8 for propitiating the Navapada, we ha
nine days instead of eight *s in all the r
maining four 69. The reason is that as there ai
Nine Dignities, the days fixed for propitiatin
then bre algo nine-one day being allotted 1
the propitiation of each Dignity. Otherwise,
a matter of fact, each sex has got only ogł
duys as the word it elf denotes and not nin
but in the Navapada-Atthais ' nine days ai
kept ay & special case as already explaide
पगासीर माविलाण (Sk. आचामाम्लानामेकाशीत्या
By (the completion of ) 81 Āyamhila fasta -
parsoon ho rrantz co pracuse the Vow of th
Ayambıla Olt Penunce ( or
tho penance
(observing) a line ( 1, e. & number) of Zyambil
fasts.] has 10 ob erre consecutively due Āyamlil
Itthars in diery 3177 and 7 months. Whe
a 118u has completed the practising of suc!
nine Ayambıla Atthais, his you of the Ayam
bla Ol Penance becomes complete, low in esc!
such Ayambila Atthai, he observes Dine Ayanı
bila fasts. Hence in all the nine Ayambılı
Atthais taken together, he will observe 81
Ayambila fasts. Hence it is said in this staaz
that the love of the Ayambıla Olt Penarce be
comes complete by the completion of the ob
servance of Dipe Ayambua Atthais in succesivi
9

·130 Siri Sirivalakaha order and consequently by the completion of the ohsartance of 81 Ayambıla fasis St 220 SAYT (Sk. 30197) The festival which is performed at the conclusion of a religions coremony etc, which generally consists in di tributing pro ents etc to the co-practitioners of a particular religious ceremony The higher kind of 35114 consists in doin' such religious fe tivities as would crente a love for the Jaina Sasana ja the hearts of all the people who might happen to Sog tbem As regards the only after the completion of the Por of the Ayambila Oli Penance, the general practice is to distributo certara articles among the co-practitioners, which Fould create in their hearte a greater devotion for the Navapada as well as for the Ayambila Penance St. 222 दुकुहरायजरमगदराईआ महारोगा (S दुष्ट प्रक्षयज्यरमगन्दरादय महारोगा) The formndable disea es such as the riched leprosy, consumption, fever, lad fistula ( in the anus or podenda) etc. In the Ācharaaga Sûtrı (Adhyayana VI Uddes's 1) these diseases are said to be 16 ih number and aro enumerated as follors गडी अदुवा पुठि रायसी अयमारिय। få fatata a sfiora feu et 11 CE ·Votes 131 उदरिं च पास मूय च स्पोयं च गिलासणि । वेवयं पीढसपि च सिलिवयं महुमेहणं ।। सोलस पते रोगा यक्साया अणुपु-यसो ॥" Thas they are (1) scrofala or boils, (2)leprosy, (3) consumption, (4) epilepsy, (5) blindaasy, (6) stiffae$(7) lameness, (8)braoch-backedness, (9) dropsy, (10) dumbness, (11) apoplexy, (12) eating too much and digesting vithout adding to strength, (13) Tremour, (11) crippleness, (15) elephant-tiasts, and (16) Diabetes. These diseases are enumerated in certain other Sûtras as well with only a slight difference. St 223, fanej (Sk. Feracra ) This is somewhat a vague word. The commontator ex. plains 16 836rNÁ" e. having no art. But it insy also mea'far Fitci'io. having impaired or defective organs of sense foraër (Sk, sarigfvaci). Degradedness, lowness In Jainism, Initiation (Diksha ) is prohibited to persons having fire ( 1. o. degraded ) body, family and action, because they are considered unfit for it. St 224. Ter (Sk. attri) misfortune. In the case of & woman this misfortune refers to her not being liked by her husband. Farmer (Sk.FATRR) Becoming a poison-maid, Sexual intercourse with such a Wonen brings death ·132 Siri Sirīvälakabā to a man who enjoys her. In literature we get several instances of poison-maids who are employed in treacherously bringing about the death of certain kings or enomes. FETTE कुरंड (Sk. कुरंडा) means a slut, a whore', and tz (Sk. Tet) means '& widow.' Hence Fisie (Sk, FIETSTÍ ) means 'becoming & whore and becoming a widow.' 483 (Sk, aza) barrenness. मयवच्छत्तणं (Sk. मृतवत्सात्वं) becoming 'a woman bearing a dead child." St. 228. Force (Sk. areri) Affection, Showiny affection to a co-religionist (Eraf.) bas been regarded in Jaini-m as one of the most important factors in the life of a Shrāpakn. This affection consists in giving honour and cordial reception to A co-religionist and if he is poor to supply lin with food, n.oney, clothes etc, not with pity but with religious devotion ani thus make him happy in every way. How happy the Jainas of to-day would be and how flourishing would be the Jains Reli gion, if they would keep in their miods this excellent commandinent of the Jina !! They should also remembe; that the affection shown towards a 00-religionist or Sramiratsalya' as it is called, has been regirder as of the five most Ono ·Votes 133 to important duties which & Shravakt IS parform during the most sacred and holiest days of the Pajusano They should also remember, as our author says in verse 230, that the affection sbich a good Shravaha should show to his co-religionist should be such as cannot be shown ovea by a mother, father or other relations of 'cors St 229 TOTEFTOT is the same as TIRE FINE lit means “a grain but here it has the sense here refers to king Shripala and Mayanasundari St 239 3 see notes on St 228 St 231, पसिद्धपूआविहिं (SE प्रसिद्धपूजाविधि) The well-knopa rito ni worshipping the Siddhachakra The author, by this, 1efers here to the Jarrafa of the Siddhachalra which we favo already explained before in our notes on Sts 196 to 200 $t 233 284471 (Sk, e) see botes on Şt 217. St 234 Taifa (Sk 4 ) It 18 & technical Jaina ed having the sease of giving & pledge, or taking a vow' Lit it means *ronunciating' ·134 Siri Sirivālakaha St. 236 Yahyu see notes on St 218 St. 237. ण्हवणूसवमि (k स्नपनोत्सवे) Ir the Festival of Bathing ( the Siddhachalra). सतीजल (Sk शातिजल) — The Pacifying Water', generally known as namana among the laymed. Here it is called Pacifying Water because it pacifies or a'lopiates formidable diseases like leprosy etc, and cures them, and also because it prcifies the mental pain that we experience in this miserable worldly life Iven to-day at is the experience of many that by the sprinkling of this water or namana ( which we get from the PI wurd nhavana ) on the body, diseases such as leprosy etc A10 cured om alleviated Hence it is that many of the Jainas have continuail this practice of applying the water of namana to their bodies especiily on the eyes, and chest etc oven upto-day St 238 HEBTCG (Sk 7) Wonder (soe Hom VIII 1 58 ) at 239 GIET ( SL 1 ) lit faults then secondarily it means ouils? गह (Sk ग्रह) planet it also means a kind of end demon Any of these two meanings can be taken here St 240 खयकुटजरमगदर for there various & A

·Notes
135
diseages see notes on St. 222. 4 (Sk. a)
has got the sense of रुपा here. विसूइआ (Sk.
Ferrer). The commentator explains it as
" Asfrut" i.e. indigestion. In Apte's Dictionary
it is explained as cholera !.
$t. 241. TOT (Sk. FICA) fire, arata (Sk.
श्वापद) beasts of prey. ईईओ (Sk. ईतया उत्पाताः)
calamities or distresses of the seasons, The
itis are usually said to be 6. viz. (1) excessive
rain, (2) drought, (3) locusts, (4) rats, (5)
parrots, and (6) foreign invasions. Cf.:-
अतिवृष्टिरनावृष्टिः शलभा पका-शुकाः ।
प्रत्यासमाश्च राजानः पडेता ईतयः स्मृताः ॥
(some read for the second line, 727
TTTT 2009: T: || making the total number
seven ). HTOO (Sk. ATS:). ATC (R) in Sk. means
a plague, a pestilobce, an epidemic.
St. 242. Frant (Sk. Fareni). Fac means 'a
woman bearing a dead child', cf. qui in
St. 224. frafa (Sk. Eufrat) are destroyed.
(see Hem. VIII. 4. 177.) Je iş & Des'i word
in the sense of
उदर
• stomach!
St. 244, saine as पेडयं explained in
St. 118. Fi (Sk. FH) disease, pain,
St. 246. This is a ghifast verse showing
nus

·136 Siri Sirivālakabā the greatness of a true preceptor who is po- 8sessed of compassion devoid of any motive. St. 247. जिणधम्मगुरूणं (Sk, जिनधर्मगुरुणाम् ) This is to be taken as a super compound; fare धर्मश्च गुरुश्च जिनधर्मगुरवस्तेपाम्। देवे गुरुमि धम्मे–by these three terms the poet refers to the देवतत्त्व, गुरतत्त्व and धर्मतत्त्व the three most important Tattivas in Jainism (vide notes on St. 1). St. 248. fors see notes on st, 20, preifa Sk. मानयतः) experience see notes on St, 99). (Sk. 7 ) there ie in Ujjaini. St. 249. fUETS (Sk. faceta). This is an instance of what is called it or transposition in grammar. This changed to 6, being dropped and thus for fane ke get faute & in Pk. in again changed into r As in घरणीs in St. 259. इति (Sh, आयान्ती-from t to go ) coming. ? (Sk. areal) lit. Hall old i.e, grown up somn. Those ale four stages in the life of a woman which are explained in the following shloka. आपोऽशाद्धेद्याला त्रिंशता सरणी मता। पंचवाशता प्रौदा भवेद्वृद्धा तत परम् ।। By set, therefore, it seems, that the poot refers to the the third stage of a ta ar A grown up woman of about 55 ·Notes 137 St. 250 रोमचकचुईज्जतो (SL रोमाञ्चरचुकितो) कंचुकित means furnished with ' Hence रोमाञ्च pat will mean furnished with horripilation, 18 horripilated' अणमा युट्टि सजाया (Sh अनभ्रा वृष्टि सजाता) - The rain has come without the clouds'je an unexpected thing has bappened Just ag, of the rain comes without the clouds it us thing of wonder, in the same way the prinro's meeting his mother, without any expectution or possibility of meeting her, was alo & thing of wonder--and hence it was a cause of great joy as well &10 le ave BICI Sts 25., 253, 254 10 be construed tugether St 254 ghz (Sk ft) lit freedom Here it has the seu e of FASIHAT or freedom from to covetousness, it being one of the Salhu-dharmas ( for which refer to the notes on St 64) It 13 rarely used in this sense, its guooral sense, as 18 well-known, bong' Libe ration or Moksha 'ययितह ( S अचित्तथ) पितध mesog 'false' hence facto means St 255 पत्थाव (Sk प्रस्ताव) an opportune time St 259 (Sh. ) 403 Is a PL Toot in the 500g of Sk org to sit, to live, to true

·138
Siri Sirivalakahā
be, to exist, to remain, to stay ate (see Hem.
VIII I 214 ) FUNTE (Sk zivet) see notes
on St 249
&
St 260 जुण्हाइ (Sk ज्योत्स्नया) जुण्हा Is
Pk word meaning moonlight'
St 261 एसुच्चिअ of णियभावुच्चिअ, सिरिपालु-
व्व etc
St 263 अंगअग्गमयं (Sk अंगाऽग्रमयी) consisting
of the Anga puja and Agra púga In Jainism
worship 13 said to be mainly of two kinds vz
द्रव्यपुजा and भावपुजा Sometimes the first 1. e.
Gengsit 29 sub-divided into two parts Anga and
Agra and then worship is said to be of three
hınds (of ziarputara gar) vız Anga Peja, Agra
Puya, and Blūra Púja-and in these three Linda
of worship all tho othor forms of worship such as
the Eight-fold, the Seventeen-fold, the Trrent
one-fold, and the Ninty-nine-fold etc are 10-
cluded The Anga Paza or 'Bodily Worship'
consists in worshipping the idol of the Jong
with wator, sandal ointment mixed with saffron,
flowers and ornaments etc. This worship has
got the power of romoving all the parts (1 €.
hindrices ) that como in
Para or the worslup performed in the Agra'ie
our way The Agro

·Notes 139 bals etc in front of the idol, consists in making स्तिक in front of the idol by means of rice, with anbroken ends, placing apon it froits etc. also placing before the idol, naredijo, and 10 sounding in front of the idol vanous musical instruments such as bells, drum, cgm- Waping of incense, holding a lamp, a mirror etc. are also included in this This worship has got the power of leading us to prosperity, even upto the twelfth der aloha Bhāva Paja or the mental sorship' consists in sitting before the Tırthankara in a particular posture and extollicg the Tıthanbara by means of hymns and songs (Fargas, as they ere called) containing the eulogies and panegyrics of the vertaes of the Tirthankars, with a pure mental condition in order that those virtues may enter our own souls and make us pare and virtuous like the Tirthankaras themselves The object of this worship is beautifully expressed by the well-known Janna Bluni Padmavijafaji in one of his Gaj hymns where he says "Bert @HH gel ગવાતા, ગુણ આવે નિજ અગ " while singing the songs of the excellent virtues of the Jma, the virtues themselves enter our own bodies (ie. souls). Thus Bhala worship, in short, alus at making our soula one with the Tırtbankers and leadrog ·140 Sırı Sıriyalababā us to liberation In Vicharamrtasangraba, W0.- ship is divided into three main divisions, from a different point of view as depending upon the thoughts and feelings of the worshipper Vle (1) सात्विकी, (2) राजसी and (3) तामसी The first consists in extolling the Tıthankara frith & pure mental condition and good feelings of the soul, abandoning the body and keeping in mind DO other motile except that of obtaining Moksha The second consists ia extolling the Tirthankore with a view to get prosperity and happiness in this world, and with a view to please other people The third consists in ex tolling the Tırthankara ith & view of overpowering our enemies etc The last tro hinds, an loubt do fulfil oor desired object, but they are not propounde1 by the Jines as fit to be put into practice because they make us inder in this miserable worldly life for endle s time. but only the act worship 18 propounded as fit to be put into practice as it makes our souls pure and leads them to liberation Over and above the three kinds of Forshipments med above there is propounded a fourth kind of Horship hnown as the faulay at which consists in obeying fully the commandments of the Jins without carelessness भाषच्चय (Sk. भावाची) The

·Notes
141
Bhaia or
mental Forsbip already explained
above. उपउत्ता (Sk. उपयुक्ता) with an attentive
mind, attentively.
Sts. 264, 265 are to be construod tog other,
चेइयहरंमि (Sk. चैत्यगृहे) see notes on जिणहरार in
St. 249.
Sts 266, 267 are to be construed togother,
पउणं (Sk प्रगुण) has got the sense of 'लग्नं ।
engrossed in
· here
St. 268 ĝis an indeclmable in lk. uxd
to denote conjecture or guers. Fareni (Sk. Fangai)
here has got the sense of carefully,

·142 Sırı Sırivālakahā or VOV hymn or prayel' of the Lord Jina Whila do ing this prayer, one is to stop his body, mind and speech from all other activities, concentra ting his attention upon the virtues of the Jina St 280 इत्थि (स्थी) [Sk स्त्री] . woman ( 800 Hem VIII 2 130) St 222 निसोहिआ (Sk नैपेधिको) Like चत्य. पदन निसीहिआ is also a technical term in Jainism It means 'the act of saying निसोहि de I stop from all sinful actions Syben a Shravaka goes to the temple of the Juna, he je to atter the word ' Frate' three times in the following manner Once just before he actually enters the temple which means that he hus now renounced all the sinful actions of the world. Then he 18 to utter the same word a second time when he parforms the way or stands before the idol of the Jin& for darsana or sight which means that now he has given up all the actions which he is required to do for the purity, cleanliness etc of the temple Lastly he is to utter the word 'Faente 'a third tuine when he sits before the idol for chai tyavandana which means that now he has gren up cpen performing the material norship, and has abradood the care epon of his body and bas completoly offered himself at the foot of the ·Notes 143 Lord Jins for praying to him to get Liberation Thus the act of uitering the word 'Freitit' three times in the manner as explained above is called 'निसीहिआ' साहेमि (Sk. कथयामि) साह 1s a Pk. root in the sense of Sk. 9 to tell (see Hero. VIIL 4 225), St 285 It should be noted here that Umbara or Umbararaja, as 18 clear, 18 pone else bot King Shripala the bero of our story bimself and the son of King Sinharatha and the queon Kamalaprabhā From here onwards, we Are told his previous story before he came into the company of the multitude of the lepers. The real interest of the story begin from here, and 19 sustained by the poet up to the end, St 286 ta (Skofert ) lit, the best among men i e, ling St 288 QE ($b FATTTT:) when it will be without its protector (lit Jord), 1 e. after the death of King Sinharatha. St 289 F (Sk. 17) Rheumatisni gout. पंच (Sk. ieri) Death (lit. being resolved into the five elements viz. sky, wind, light, water, and earth of which the body 19 supposed to be composed) St. 2.2 For the idea jo the second line cl. मन्निहोनो मवेदाजा तस्य राज्यं विनश्यति " ·144 Siri Siriyālskabā St. 293. fifah ( Sk. Figari ). Paternal uncle, father's brother. E ( explained as Sk. परिकर by the commentator ) retinue, attendents. St. 296. मंतमेओ (Sk मन्त्रमेदः). A breach of her gecret plan of running away. Offer (Sk. PERT). Retinue, attendants, St. 297. Here the poet has given us a fine pathetic description of the pitiable condition of a queen when she is in a deserted state-her husband dead, thr kingdon usurped by his brother, she a tendar queen, to carry her tro-jears' child on her vaist, to wander help lessly and alone in a dark night, walking on foot, nod the dawn approaching which would make her recognizable to the soldiers of the enemy-how pitiable is this condition of a queen when compared to her happy life with attendants to take care of her and her child, chariots to move, and having no troubles vbatu stever !! St. 298. विहायंती (Sk. विभान्ती-विभातं कुर्वती- THETETT Hart) lit. bringing light, i. e, approaching dayn. atoast ( Sk. afronta ) see notes on qot in st. 282. St. 299. foete op the road, fornect' is ·Notes 145 "अपर्या- * Des'i word meaning 'road'. (ree 97895- em roupeit). The Com. explains it as लोचनया". St: 304. SET (Sk. 27607) #8 is a Pk. root in the sense of Sk. art to mount etc. (Bee Her, VIII. 4. 206.). St. 305, 3+H3 (Sk. JEITT ) drawn up. St. 306. Toatfurat. There is a play upon this word which has got two meaning, (1) It is a Des'i word meaning a kind of skin disease known as 'pãojā' or scab, (2) or it may be taken as equivalent to Sk. Tihtaatet lit. a princess,' hence secondarily 'a queen,'Cf. Com, who says: “ Taraft regret: ". By playing & pan upon this word, the leporr 'strike at two fruita syith one stone.' They save the queen, and at the same time they do not speak falsehood. By the rord Trafoten they understand in their hearts that there is a queen' in the multitude, but thoy wish the soldiers to understand it not in this sense of a queen but in the sense of the skin-disease of 'pámā' prevalent among them. The soldiers do take the word in the latter sons which occlrs more easily and hence afraid of being infected with that disease, they run away from them, and thus the queen and her son are såred. St. 307. # ( Sk. #) these, of is 10 ·146 Siri Sirivālakaba dropped. Asi (Sk. Aft) 'that which exists, i.e. what they have got! St. 308. BFF (Sk. a: Tà:) Here the instrumental is used for the locative, which is often the case in Pk. Therefora : ta: will be equivalent to तेषु गतेपु. St. 309. falcat (Sk. Felea: ) lit, made i. e. reared up, brought up. at same as farcu or garcfi explained in St. 114. St. 310. yuit (Sk. Jut:) has got the sense of'effect' here. (Sk, aen) is often used in Pk, in the sense of the genitive तस्य in Sk. अदन्ना as well as अद्दण्ण, अद्दण are Desi words meaning perturbed agitated, greatly anxious ete. St. 311, AT ses notes on Sts. 125 and 189. अठ्ठारसजाई कुट्ठस्स ( Sk, अप्टादशजातिकुष्ठस्य ). The Eighteen Varieties of Leprosy. They are mentioned by S'ilānksûri in bis commentary on Achārānga Sutra as follows:- (I) annat, (2) निश्वजित, (3) कपाल, (4) काकनाद, (5) पौण्डरीक, (6), (7) FE, (8) FUGIT, (9) HELESS, (10) एककुष्ठ, (11) चर्मदल, (11) परिसर्प, (13) विसर्प, (14) सिम, (15) विधचिंका, (16) किटिभ, (17) पामा, (18) Tato. Out of these, the first seven are called सप्तमहाकुप्टानि or the seven higher Varieties of loprosy," and the remaining eleven are known as ta or the eleven minor varie. tjes of lергозу '.

·Notes 147 St 312 पाहोसिआण-पादोसिम 188 Do's word equivalent to Sh प्रातिवेरिमक' a neighbour'. मला. विउण (SH भापयित्वा) मल 1s a Pk root for Sk मल् 'to see, to look after, to take care of', and fout is the causal of that, meaning *having entrusted. St 313 पडिस्पमाणी (SA प्रतीक्षमाणा)waiting for. St 317 अच्छद (seo uotes on St 259) दोगुंदुग(य) I SE. दोगुन्दुक ] n kind of very excellent goda The corumentator explains ta "प्रायरित्रशा" St. 318 सेरी It is a Dest word meaning 'a lane, a pole, a street, a road etc' St 321 विनत्तं (sh विसप्त) reserted told, It also sometimes means 'requested' St_326 तहमा ( SL तदा) दुद्धर (s दुर्धर) irresistiblo, dithcult to by opposed St 325 This rerse is n मुसापित For siml lar ideas of "स्तरमचयो नास्ति, यत्पटिशनैरपि । अवश्यमेव भोर य, सृत कर्म शुमागुनम् ॥" 15 ) " लिखित मपि सारे मोल्झितु फ समर्थ ।' etc. निओ पमो ( निश्चयः एए ) this 13 but cirtan समान ( समर्मित-उपार्नित) accumulated St 329 This stanza B also # सुभाषित For prrallel ideas of the Guy poct Kalap's lines કર્યું છે કે કરૂ છુ હુ એ અભિમાન રે પાસાં છે કે જો આ છ દે દરિ હાથ છે ' St 330 तत्त (Sk. तत्व) here refers to the नवतत्त्व कर्ममन्य etc परायल The comparatire " ·148 Şırı Sirivālakahā is done strength and weakness For the ides expressed here of " कत्थवि जीयो वलियो, कत्थवि कम्माई हुति afrug बघ or वधतत्त्व is already explained in the notes on St 66 (Sk) The priociple of the liberation of the soul by the complete destruction of the karmas which hare stuck to it Like 7, it is one of the Nine Tativas of Jaini n, it being the last 1e the ninth in chrouological order According to Jainism, & bjiva' gets Moksha when it destroys all its karmas-gcod as well as bad wh ch by practising Nirjara, and the coul, which has thus destroyed all its karmas completely, becomesa Siddha or Liberatad One-the First Pada or Dignity in Jainisin and all such souls, who have destropad all their karmas good as well as bad-and achieved emancipation are their Par malmās or Gods fit to be worshipped by all those who are desirous of gettin, emancipation and becoming 'Siddhas', thus getting the s me Pada or Dignity which those High Soals or Paramātmās whom they sor hip, bave achieved This 13 in brief tive Jasna conception or Mobxha If we were to explai it in full, it would cover nady lug voluace Hepce we shall here rest sntified only with this brief explanat on of Vohshe given abofe Those desirous of powing ·means Notes 149 Sts. 331, 332.7TC (Sk. 4t) a stone. ist (Sk. arac:) lit. 'mounted' i. e. came. Soe potes on St. 304. FCA (Sk.) accidentally, effarat (Sk. अचिन्तितः-अवितर्कितः) unexpectedly. St. 333. HEUT (SK. HET) a festival, festivity.' St. 334. EESTI ( Sk. FTYGE: ) & cry of *well done,' & cry of approbation or praise that she was a great satee. The commentator expl. ains: "साधुर्महासतीयमिति वाक्यं प्रादुरभूदित्यर्थः" Here the two-sided unthoughtful nature of the world is worth noting. As it is said in a Goj. idiom, 'the world is two-coloured (altall ful).' It is such that it Hatters the pro-perous though going wrong, and kicks the quiserable though going right. We have seen in the beginning of our text that the people of Ujjaini flattered Surasundari and praised the S'aiva Religion because at that time the stars were in her favour; and they scandalized and censured Madanasundari oven thoagh she took the side of Truth, and a blame was put upon the Jaina Religion which she patronized. Now here the same people praise her and the Jains Religion, because now the stars are in ber favour, Hence it is said, 'everybody will make friends with you in prosperity, but none will come to you in adversity'-soch is alivuya the nature of the world, ·150 Siri Sirivālakaha which speaks one thing to-day and quite different thing the very next day. Hence persons caring for Truth and Justice should not be guided by the opinion of the world which is always fickle, and thus swerve from the true path that they have taken; but with courge and strength of the soul, they should go on traversing their puth of Truth and Justice without caring either for fame or censure, and they will find in the end that the victory will be theirs as was, as wo bave soon, in the case of Madanasundari, who though slighted off in the beginning by her father and the people of Ujjaini was honoured by them in the ond, and the people called her a great satee, thus her victory being complete. Itshould be noted, however, that it is not the praiso or censure that counts and makes a man greut, but the courage and soul-power that he showa. St. 335. oftar see potes on St. 296. afgert lit, mounted, i. e. started for, went to; see notes on Sts. 304,331 and 332. Chiesa cf. foreigiau, सिरिपालुब्ब ste. St. 336. CHET (Sk. ET) a room on the top of a house. — गामिल्ल (Sk. प्रामीणः) a villager, & countryman, St. 338. farosat (Sk. Fader:) pale. St. 339 16+ (3k. area) gives pain.

·Notes 151 $t, 340, ce it is an epithet of Indra. आखंडयति पर्वतानित्याखंडल. Lit. one who breaks the mountains, hence, Ladra, who is oftea des cribed in the Rgveda as the breaker of moantains, अपडतो (Sk. अघटमानो) not worthy, bad. TT (Sk.) has got two meanings (1) defeat (2) insult. Here the second meaning is to be taken. St. 341. a**(Sk. a :) lit. manifested, put forth i. e. given place to. The commentator remarks: * GET-THISiri: " i. e. the Use of this phrase is conventional. Erceft or afcun (Sk, hauft) a wife, see notes on Șt, 319. St. 342. Fati see notes on St. 338. From the paleness of the face of Shripals, Kamalaprabbā concluded that he was full of anxiety, because B3 the idiom goes, the face is the index of the mind.' Sts, 344, 345. Tei (Sk. *) I ET ( Sk. भ्वशुर) father-in-lair. तत्तुच्चिय cf. पियमावुच्चिय etc. दूमिज्जई (Sk. दूयते) दूम is a Pk. root in the sense of Sk. to be pained. ( See Hem. VIIL 4. 23.). For the idea expressed these two Verses cf. "उत्तमाः स्वगुणैः स्याताः मध्यमाश्चपितुर्गुणः । अघमा मातुलैः ख्याताः श्वशुरैश्चाधमाधमाः॥" The poet has nicely introduced this feeling in the heart of his hero in order to prepare a scopo for farther development of the plot. We shall ·152 Siri Siriyalakahā Bee later on that it is due to this one single ides that the hero Shripāla is impelled to undertake go many adventures which make the whole story so very magpanimous and interesting. St. 346. aici (Sk. aqti) consisting of four parts viz. (1) elephants, (2) cbarints, (3) cavalry, and (4) infantry. Afest (SkAtturat) Having gathered together. St. 347. gos has got the sense of 'an army' here, St. 348. fitegi (Sk. Fagfa:) happiness, ease, St. 351. Tarsifa (Sk. gja) undertake. For the idea in the second line cf.“ साहसे श्रीः ufaalifa", 'fortudo favours the brave 'etc. St. 352. 54 (Sk, ufagpat:) tie, connection. St. 353. Thount-ne is & Des'i word baving the sense of 'free'. Hence gency with legs free' i.e. freely'. - is & Des'î word meaning 'to stay, to remain.' St. 355. ERT (Sk. sau) mother-in-law. From this we get Guj. ny. URHU (Sk, Y- Qui) serving, waiting upon. Str. 360, 361. i (Sk. fiai) wife. घाल (Sk.) sword. थारुण (Sk.) वरुणस्य इदं वारुणं. lit, property of Varung 1.0, water, 450 (Sk.) means ·Notes 153 lit. & circle, i.e. a drop. Aft (Sk. ifta) decorated. ससिचारपाण (Sk. शशिचारप्राण) The words Ta and oft are many times seen used in the science of omens in the senses of right nostril' and left nostril' respectively. Hence, UTETUT here means breath moving through the left nostril'(lit. moon's postril). Fachograa (sk. Fadeemia) this epithet appears to be used as an adjective to thi or ho understood. The conception of the breath passing in succession through the right and the left nostrils, is frequently found in books of astrologs. For a similar isles cf. Jipadattasari's Viveka vilāsa, Chapter 1. St. 362. (Sk. *) mine. On ( also TEU) this word is used in the Achā. rangSätra. I 8. 6. where it is explained by the commentator Srilankasuri as “जलस्थलमेदभिन्न Fr." Hence it means a large town either on Bea or land,' irros (Sk, want a like a lion'; for the grammatical forin cf. forening for etc. परिसरं (Sk.) vicinity-पार्यप्रदेश. निमयचित्तो (Sk, fafara:) 'free from fear or dauger.' It can bo takon both with Siripāla and is lotet. Sts. 363,364 are to be construed together. मंदणयण (Sk. नंदनवन) the garden of Indra. सरस The commentator explains it as ta" i, e ·154 Siri Sirivālakahā .. he *full of honey, blooming'. Herri (Sk. ) has got the sense of dress' here, (and not of 'curtain or provisions eto'). St. 366. मह (Sk. मम) mine. उत्तरसाहग (Sk. उत्तरसाधक-साहाय्यकारिपुरुषः) a helper. न सिज्झेर (Sk. ferud)' is not accomplished 'i. does not succeed in accomplishing it and getting his desired object, St. 368. FIETH (Sk, alatu) help, St. 370. (Sk.) lit, the other; secondarily it means an enemy'. It is many times used in this sense. ओसहीओ (Sk. औपध्यो) medicinal herbs or medicines. तिघाउ (Sk. त्रिधातु) The Three Metals viz, gold, silver and copper. Afa- 47-27 18 & Des'i word iu the sense of nished with a cover,' cf. Guy. '. St. 371. Firarcia (Sk. foffriara) declivity or the downward slope of a mountain. धाउचाइअ (Sk. धातुवादिक) a mineralogist St, 372. कप्पपमाणेण (Sk. कल्पप्रमाणेन ) according to the rules prescribed by you. tafa (Sk.) accomplishment or production of the (gold-producing )'rasa or liquid ( रसस्य-सुवर्णोत्पादकरस. fi fefe -acqfa:). St. 378, PMT (Sk. Felt) means 'gold' here, St. 375. fafciat ( Sk. faire ) indifferent. मलयंत (Sk, अलात)-लय or ले is Pk. root in the 8088e of Sk. 'to take!. fur- ·Notes 155 St. 376, 478 ( Sk. 05 ) the modern Broach. St. 379, 44107T ( Sk, 44101) mercantile commodities, merchandise. cf. Gaj.fub!. Toto पणिउत्तेहिं (Sk. अनेकवणिपुत्रैः). for णेग for अणेग Bee notes on St, 194 St. 380.gart (Sk. art.) lit. excellent, best, i. e. 'big'. rege (Sk.) to means 'a shore' and distant, hence परकुल means a distant shore. You (Sk. que intent on, prono to. पडणइ ( Sk. प्रगुणयति-सज्जानि करोति) ' gets ready', I with of means to make straight, put in order, arrange, make ready eto. HUIVIETNÉ (Sk. यानपात्राणि-प्रवहणानि) 'ships'. St, 381. मज्झिमजुंगो (Sk. मध्यमजुङ्गः ) . middle-sized boat. ( TETT =boat ). (Sk. *4:) a mast. परिकलिआ (Sk. परिकलिता) furnished with. St. 382. 73 is a Des'i word in the sense of 'big, long, etc.' (see Hem.'s SHHTCT. 7. 82.) Ant is an Arabic word in the sengo of 'journey'. In Ratnas'ekharsūri'otime (1. e. in the 14th century ) the Indian navy was in the hands of the Arabs and otber Mohammadans and hence many such Arabic words bad come into vogae. In Sk. we have got the word as whore it means & fish. But this dk. word en is very old and belongs to the days even befor the wellknown Sk. poet Kālıdās, and is quite different ·356 Siri Sirivālakaba & from the same Arabic word having the sense of journey, 'afsu-27547 (as well as ate, 254 AST, ) ars Des'i words in the sense of a boat, 'The word est in this sense is very rarely met with in Sk. also. Tot ( Sk. ato) a kind of boat, trs, It is a Des'î word meaning a boat.' St. 383. FAE is a Desli word meaning & kind of boat'. It also means '& dagger, & weapon. चपन्ना (Sk. चतुष्पञ्चाशत् ) fifty-four. आवत्त (Sk. Etted) lit. one that roams, i. e. & (kind of) boat. पंचासा (Sk, पञ्चाशत् ) fifty. पणतीसं (Sk. पचत्रि- TE thirty five, go (Sk) a kind of boat. at is a Des'i word meaning'a boat'. Sts, 384 to 387 are to be construed together. 384. Tuy same as fort in St. 379. TC- KEF) is a Des'i word neaning . the captain of a ship' अहिदिठया (Sk. अधिष्ठिता) boarded, ombarked on. St. 385. Ecoflay is a Des'i word meaning 'a direr. The commentator explains it thus: 'समुद्रजले प्रविश्य ये वस्तु निष्काशयन्ति ते मरजीवका उ. 4,"pay it is a Dea'i word meaning 'A boatman in charge of a certain part of a ship'. Ceteru it is & Des'i word meaning frower' cf. Gaj. 241. de a Des'i word meaning &' mariner.' jaure & Des'i word meaning & helmsman cf. Guj. 'ff'. Hirotuit Desi word meaning 7 ·Notes 157 . meads e 10 a 'care', cf. Gus orry कयजालवणीविहिविसेसा (कृतजालवणी विधिविशेष) — who were taken special St 386 नाणविह (Sk नानाविध) various विह- त्यहत्य (SE विहस्तहस्त) विहस्त Is explained by the Com as his meaning 'intently engaged in, busy with Hence विहस्तहस्त whose hands were intently engaged in i whose hands there were (weapons) पयत्तेण (Sk प्रयत्नेन) Int with effort t e carefully, diligently, assiduously St 387 fakt & Desi word meaning kind of ornament decorating a shap वरमउड (Sk घरमुकुट) excellent crest सिज (or सद) aail , cf Guj's' The commentatur explans thus “सढो ग्रहत्पटमयोपसरणविशेष पाउदानेति प्रसिद्ध ।” दोर 15 . Des! word meaning 'a rope ' सारनगर a Dest word meaning' a strong anchor' The commentator explains it they ' सारनगरो-लोहमय पोतस्तम्भहे तूपकरण।' पस्सर a Des't word which the commentator explains 88 'पोतरक्षोपकरण' a kind of implement for the protection of the ship (Sk) a drum St 388, 389 are to be construed together सरर (5 शम्पर ) provision for the journey. संगह (Sh सग्रह) a large quantity चडिओ ht inoun ted, o embarked on see notes on St 307 31- लायए (Sh चालापयति) caused to be put on - ·158 Siri Sirivālakahā notos eail. वजंत (Sk. वादित्र-वाद्यमान) being beaten, तार (Sk.) a loud noise. It also means 'clear, excellent, exalted; EBO on St. 80. pasitepe (Sk. faylas:) a sailor. St. 300. कालमुहो [Sk. कालमुखा-कालं (black) मुखं यस्य स कालमुखः] who had his face turned black. उत्तरिय (Sk. उत्तीर्य) having got down sirotaft it is a Des'i word having the sense of fiat' or a female evil spirit.' cf, Gaj. “z/l'Blaz?,' St. 391. जाणवत्ताई see notes on St. 30. बत्तीस (Sk. artta ) thirty two. St. 392. भिट्टा or भिट्टण is a Desi word in the sense of prosent,' cf, Guj. 'Gle'. St. 398. FIESOL (Sk. 160559T) according to your desire, as you please. St. 396 TUTE ( Sk. a) a market, a forum. I see notes on St. 305. seat (Sk. ent:) surrounded. St. 397. (Sk.) pot. St. 398. iam (Sk. 19177 ) a lion. Here Shripāla compares Dhayala to a beast, and bimself to a lion, and says that a beast like Dhavale can be given in oblation and not a lion like himself, St.. 399. गोमाउ (Sk. गोनायु) a jaghal. गण a crowd. St. 400 g ($6.0g) lit. whose prowess is crushed i, e. 'defeated'.

·सिरिसिरिवालकहाए सुभासियवयणाई
(Good Sayings in Sirisirivālakaha)
(From the portion proscribed for 1933 )
जारिसओ होइ गुरू तारिसओ होइ सीसगणमोगो ।।
विणयविवेयपसण्णमणु सीलमुनिम्मलदेह ।
परमप्पहमेलावडउ पुग्णेहि सम्मइ एह ॥
पाय पुचनिबद्धी संबंधी होड नीयाणं ।।
जंजेण जया नारिसमुवज्जियं घोड काम्म गामा ।
तारिसं तया से संपन्नइ दारियनिवः ।।
भविपव्यया सहायो दवाइया गाणी यागि।
पायं पुन्चोबज्जियकम्मागपा कर दिनि ।
पुच्चयं मुकयं चित्र नीमागं मुगलका हो ।
दुकयं च फयं दुरयाण पार निम्य ॥
न मुरामुरेहि नो नरसंहिं ना वृद्धिमियति ।
फटपि सलिनटिनो पामही कम्पपरिणामा ।।
को कणयरयगमारामागणमि॥
पढम महिण्यानम्य ग्रिप माना टार।
मीलविद्गुणं नगं मा नागद निहि

·.
,
सिरिसिरियालकदार सुभासियवयणाई
सोलं चित्र महिलाणं विभूसणं सीलमेव सबस्सं ।
सील जीवियसरिस सीलाउ न सुंदरं किपि ।
...साहणं न कप्पए हु सावज्ज ।
कहि किंपि तिगिच्छ, विज्ज मंत्त च तंतं च ।।
माअपिअसुअसहोअरपमुहावि कुणंति तं न उवयारं ।
जै निकारणरुणापरो गुरू कुणइ जीवाणं ।
न यतं करेइ माया, नेव पिया नेव वंधुवग्मो अ।
जं वच्छल्लं साहम्मिआण सुस्सावओ कुणइ ।।
अहो अणम्भा बुट्टी संजाया जणणिदंसणओ ॥
एमुच्चिअ जिणधम्मो जायज्जीवं च महसरणं ।।
भवनाडयंमि अहवा ही ही किं किं न संभवइ ? ।।
नो देइ कोइ फस्सवि मुख्खं दुक्खं च निच्छओ एसो।
निअयं चेव समज्जिअमुवभुजद जंतुणा फम्म ।
मा वहउ कोई गवं जं फिर फनं मए कयं होइ ।।
मुरवरफयपि कज्ज कम्मवसा होइ विवरी ।।
सं पत्थरमित्तफए इत्यमि पसारियमि सहसति ।
चडिओ अचिंतिमी चिय नूनं चिंतामणी एसो ।
नापचिय विसमत्तं जाव न धीरा पपज्जति.

·Errata " " " " 7 Preface P. m line 9 Read Ol for Oil Introduction P. 2 line 4 Read Gautamaswami for Gutamaswami P. 2 18 सम्यग्ज्ञान for म्यग्ज्ञान P. 2 govornors for governois P. 5 10 following for folwing P. 26 Siddhachalra for Siddha chara P. 12 7 lihed for iked Text P. 2 lino 15 read facieti Foi Fararsts P. 3 11 पवित पविते P.3 18 पइयं P. 4 17 महासराणि महासराणी P.5 घरेघरे घेरघर P. 5 4 सिरीमो सिरिमो P.5 6 पुरी पुरी P. 7 सकागुरू P.5 13 रुपसुदरि रायसुंदरी P.5 19 तामो तओ " " " पझ्व " " " " " " " " " " " " " ·" " " " " " " P. 5 P. 6 P. 6 P. 6 P. 7 P. 8 P. 8 P. 9 म " " P. 10 " " " " " " " Errata 20 तामो तमो 5 ताओ तओ. 18 दिट्टी दिष्टि 19 पयाउ पया उ 15 सख्य सत्य 10 कुदिठीणं कुदिद्विणं 18 ताडती ताङति कप्परुस्ख कप्परूस्ख 2 कयपसाय कयपसय 16 मक्ष , मझ 6 कित्ति कित्ति 8 अरिभूयं अरिभुयं देसु देसू 8 read साहती For साहंति 9 अंतेअरीउ अंतेअरिउ 21 जंती अंति 3 इत्तोरना इत्तो रन्ना 12 तूरग 21 निग्गच्छा निगच्छद 7 किपि किपि निम्भाणं 8 6 चंदु चंद् 11 दिठिणो दिहणो 16 सिद्धीओ सिद्धामो 14 आयंबिलमेय. आयंबिलमेव 10 20 , अट्ठारसजाई, अट्टारसजाए 1 " " " " " P. 10 P. 13 P. 13 P. 14 P. 14 line P.14 P. 14 P. 15 P.15 P.15 P. 16 P.16 P. 17 P. 18 P.20 P.21 P.24 P.30 " " तुरग " " " " " " " निम्माणं. " " " " " " " " " ·Errata 3 > 3) P. 34 19 Gurful जणणी P. 35 20 गेहाओ गेहाआ P, 36 17 Faarf TTT निवारिणा P, 37 काऊण काउणं P, 37 8 dala यंघात P, 39 4 गहेयचो गहेयध्वे Translation P. 1 line, 2 Read heart on the for heart the P. 2 12 named for namel P. 5 24 you for yea P. 6 22 attachment for attachment P. 7 24 Should for should P. 7 26 worshipped for worshippd P. 8 24 ascetics for acetics P. 9 14 beautıful for beautful P. 12 18 omit the words in the second bracket and read for them the science of characteristic marks of things P. 14 23 Read action for actian P, 15 7 accumulated for gecumulated P. 21 15 desire for esire P, 40 15 directions for directions P. 45 Should for Shonld 16 Performing for Perfoiming P. 50 14 delight for deli ght " J> 3) 32 P. 45 9 > ·7 > >> + 97 4 Errata H4932 ronila- P. 55 23 daughter for dang ter P. 57 1 throogh for toyough P. 57 15 Sinful for Sinfull P. 77 9 sikottari (a female evil spirit generally known as व्यंतरी for woman. P. 63 14 her for har Notes P. I line 20 Read Ocean for Occan P. 5 The for The P. 6 20 celibacy for celebacy P. 11 मतिज्ञानमेवfor मतिज्ञानमेव P. 20 14 neighbour for nighbour P. 21 16 Convinced for Convicted P. 23 23 Honce for Henee P. 38 2 approaching for appoacing P. 93 27 कः for को P. 101 account for accout P. 103 11 excess for ex-cess P. 109 laywomen for laywemen P. 111 17 accompanied for accompained P. 132 4 enemies for enəmies P. 134 17 especially for especialy P. 141 14 P. 142 20 required for required P. 148 14 Second for First 2 97 > .) 1, 1 27 1 1 ) > ) * Conyentionalfor Conventioned