·OF THE DIRECTOR GENERAL DE ANURUL
THE
PUNJAB SANSKRIT SERIES.
No. VIII.
36SG (44)
See
Library Reg mo. 2llsc
SCHEDULE
INDIA.

·THE
PUNJAB SANSKRIT SERIES
OR
A COLLECTION OF RARE & UNPUBLISHED
SANSKRIT - PRAKRIT WORKS
EDITED BY
THE WELL-KNOWN & EMINENT SCHOLARS
OF
INDIA, EUROPE and AMERICA
No. 8,
LAHORE (INDIA)
THE PUNJAB SANSKRIT BOOK DEPOT
1925.

·JAINA JĀTAKAS OR LORD RSHABHA'S PŪRVABHAVAS BEING AN English Translation of Book I Canto 1. OF HEMACANDRA'S TRISHASHTISALĀKĀ- PURUSHACARITRA ORIGINALLY TRANSLATED BY Prof. AMŪLYACHARAN Vidyābhushana Revised and edited with notes and introduction BY YRALE New Den 0 Prof. BANARSI DAS JAIN, M. A. 19985 3 4166 ( D466af JPy8 Pomo Boots PUBLISHED BY MOTI LAL BANARSI DAS Proprietors, The-Punjab Sanskrit Book Depot, Lahore. 1925.

·PUBLISHED BY
MOTI LAL BANARSI DAS,
Proprietors,
The Punjab Sanskrit Book Depot
SAIDMITHA STREET,
LAHORE.
( All Rights Reserved by the Publishers).
1925.
CENTRAL APCHAEOLOGICAL
LIBRARY, NEW DELHI.
Ace. No 19.6.8.5...
Date 24: .4.:.6.3.
w No. Talons Hemden
PRINTED BY
AMAR NATH «RAUNAK"
Manager,
The Bombay Sanskrit Press,
SANDEAREKET,
LAHORE.

·Mary Road INTRODUCTION. The following pages are a translation of the first Canto of Book (parvan) I of Hemacandra's Trisastisala kāpurusacaritra.? The work, as its name implies, contains the history of sixty-three Salakāpurushasa or eminent persons, 2. e. the mythological and historical heroes of the Jains religion. They are twenty-four Tirthankaras, twelve Cakravartins nine Vasudevas, nine Baladevas and nine Prativasudevas (see 1. This work is divided into ten parvans and contains about 34,000 verses. It has a supplement, also, called the Parisishtaparvan or Sthaviravali carita which narrates the history of the Jaina church after Mahavira upto the time of Vajrasvāmin, covering roughly a period of six centuries. The whole work was published (some parvans twice), at Bhāvnagar. The Sthavirāvalicarita was edited in 1891 in the Bibliotheca Indica by Prof. Jacobi with an introduction and a summary in English. An appendix at its end contains the older materials used by Hemacaudra in its composition. Prof. Hertel bas brought out a German translation of selected stories fron it in dis "Ausgewahlte Erzalungen aus Hemacandras Parisishtaparvan'' Leipzig, 1908. 2. Talpar: 7171*17571: TETT SET 74: 1 Persons as tall as & pole i, e, persons distinguished from their following beings. Comment ry on Abhidhinacintā mani LII 364.

·been coined by Hemacandra, as the old translation of v. 27). The term salākāpurusha seems to have mahapurusha i.e.great persons and their number was fifty-four instead of sixty-three as is clear from Samavāyamga Sūtra $ 54 and Mahāpurisacariya by Sīlācārya.' This enumeration does not count the Prativāsudevas separately, for they are always the rivals of the Vāsudevas with whom their fortunes are linked together and hence cannot claim an independent place. Being believers in the transmigration of soul, the Jaina authors gradually trace the spiritual progress of their heroes by describing their previous lives. It also serves to impress upon the readers the good and bad results of karman. This account of previous lives is technically known as Pūrvabhavas, i. e. former births. Though the Pūrvabhavas deal with 1. [a] The names of the 24 Tirthankaras are found in yv. 1-24. [b] 12 Cåkravartins are 1. Bharata; 2. Sagara; 3. Maghavan; 4. Sanatkumāra; 5. Santinatha; 6. Kunthunatha; 7. Aranatha; 8. Subhauma; 9. Padınanabba; 10. Harishena; 11. Jayasena. and 12. Brahmadatta. [c] 9 Vasudevas are: 1. Triprshtha; 2. Dviprshtha; 3. Svayambhu; 4. Purushottam; 5. Purushasimha; 6. Pundarika; 7. Dattadeva; 8. Lakshmana and 9. Krshna. [a] 9 Baladevas are: 1. Acala; 2. Vijaya; 3. Bhadra; 4. Suprabha; 5. Sudarsana; 6. 6. Ananda; 7. Naudana; 8. Ramadandra. and 9. Padma. [e] 9 Prativasudevas are: 1. Asyagriva; 2. Taraka; 3. Meraka; 4. Madhu; 5. Nisumbha; 6. Bali; 7. Prahlada; 8. Ravana and 9. Jarasandha. 2. भरहेरवएमु णं वासेसु एगमेगाए उस्सप्पिणीए प्रोसप्पिणीए चयनं २ उत्तमपुरिसा उप्पजिस ३ । त जहा-चउवीसं तित्थपरा, बारसचकवट्टी, नव बलदेवा, 77 alesan Samavayamga 2 54.

·the same kind of subject as the Buldhist Jāta kas do, yet there are several points in which the former differ from the latter. In a Jātaka, the soul of the future Buddha is always represented as a benevolent character, while in a Fürvabhava the life of a would-be Jaina hero is often depicted in its dark aspects. The Pūrvabhavas of a Jaina hero form a continuous chain of births and deaths from one life into the next while the scenes of Buddhist Jāta kas may be separated by long periods. The series of Pārvabhavas generally begins from the life where the soul of the hero first acquires faith in the Jaina doctrine. Several of the Jäta ka tales have been found sculptured on stone, dating as far back as the second or third century B. C., while no such sculptures have as yet been discovered for the Pūrvabhavas. The Angas do not make any special mention of the pūrvabhavas of the Tirthankıras, though they contain numerous references to the past and future lives of several of Mahāvīra's contemporaries. The earliest authority on the pūrvabhavas of Rishabha is Bhadrabahu who is supposed to have died 170 years after Mahāvīra's Nirvana. In his Niryukti on the Avasyaka sūtra, ho mentions the principal events of Rishabha's pūrvabhavas in the briefest possible form. Haribhadra who died in Sano. 585 (528 A. D.) commented on the Avasyaka Niryakti, and expanded the account of the pūrvabhavas a little. His expansion together with Bhadrabāhu's verses is given at the end of the introduction. Later on in San. 925 Silācārya composed his Caupannamahāpurisacariya in Prakrit prose. little further, fills up the gaps and makes the narrative complete. No manuscript of this work has yet been described in any of the catalogues. As to the author referred He goes & ·He further sa po to in verse 24 of Muni Ratna Sūri's Amamasvămicaritra,? Prof. Peterson remarks, “The guru of the Gurjara king ' poet of the good deeds of the 63' of v. 24 is Silācārya".2 I saw on the occasion of my first visit to Cambay y a copy on palm-leaf of a Mahâpurusacaritra in Prakrit which is doubtless the origin of Hemacandra's better known Trisastisalâkâpurusacaritra. The Jain Granthâvalī notices on p. 229 three works of the title Mahapurusacaritra. 1. Prakrit, granthagram 11480 composed in Saam 925 by Silâcârya. 2. Prakrit, granthagram 8790 by Amrasāri. 3. Sanskrit, grantâgram 2336 by Merutunga. Quite a modern copy of this work was shown to me by Muni Vallabha Vijaya ji in the Jain Bhandâr Ambälâ City. But this copy is so incorrect that it is hopeless to attempt an edition of the text from it.3 So for as Rishabha's pūrva- " ट 1. गुर्गुजर राजस्य चातुर्विद्येक सृष्टिकृत । त्रिपष्टिनरसद्वत्तकविर्वाचां न मोचरः ॥ २४ ।। श्रममस्वामिचरित्र; Palm-leaf ms. No. 257; Peterson's Third Report p. 91. 2. Peterson's Third Report; p. 38. 3. The colophon at its end runs taus: इति महापुरिस चरिए बद्ध माणसामी चरियं परिसमतं । छः छः। चउपगण महापुरिसाण पत्थ चरियं समपए एयं । सुयदेवयाए पयकमलाकंतिसोहागुहावेण ॥ श्रासि जसुजोरहाधवलिय नेम्वुयफुलं बराभोओ। तुहिणकिरणोव्व सूरी इह ३ सिरि माणदेवो त्ति ॥ सीसेण तस्स इय सोलायरिएण पायडपुडत्थं । सयलजणबोहणत्थं पापयभासाए सुपसिद्धं । छः छः छः । जीर्णग्रंथ प्रमाणे ग्रंथाग्रंथ संख्या १२८०० ॥ Last page सं० १६५८ रा मीती बेशाप वदी ११ वार सोवार लिप्यतं माहात्मा वंसीलाल विकानेरमध्ये ॥ सर्वग्रंथसंख्या १२८६१ जीर्णग्रंथप्रमाणे संख्या जाणवी ॥ श्री जैशलमेर भंडार की पुस्तकै उतारी, भंडार की पुस्तक सं० ११२७ साल री ताटपत्रै लिखी ते उपर हमने उारी छे ॥ श्रीरस्तु: The MS consists of 319 leaves with 12 or 13 lines on each page. .

·bhavas go, the similarity between Silâcârya's and Hemacandra's versions is so great that the latter must have based his account on that of the former. Sīlâcârya introduces a one-act drama, called Vibudhānandam, which, when played before Mahâbala, king of the Vidyâdharas, brings him on to the right path, while Hemacandra introduces a long philosophical discussion between the ministers to convince the king of the futility of sensual pleasures, and the need of practising virtue (trans. vv. 287-399). Hemacandra calls his work a Mahâkâvya, though it differs very much from the works usually styled so, 6.g., Raghuvamsa, Kumarasambhava, Sisupâla vadha, Kirâtarjuniya etc. Composed throughout in the sloka metre, it has a great poetic merit. Nearly every verse of it contains a simile or a popular saying which makes the narration impressive and at the same time interesting. Considering the propriety of his similes, Hemacandra deserves a very high place among poets. Many of his ideas are quite original. Trisastisalākāpurusacaritra is not a narrative alone but it also forms a good exposition of the tenets of Jaina religion. Hemacandra avails of every opportunity that comes in his way to gain this end. In these pages, vv. 56-60, 111-12 describe what sort of food is acceptable toa Jaina monk. vv. 145–51 set forth advantages of practising virtue. vy. 152–201 describe four ways of practising virtue. vv. 226–37 describe the country of Uttara-Kuru. vv. 329–45 propound the doctrines of the Cārvāka or Materialistic School. vy. 346-74 refute the above views. vv. 375-76 state the doctrine of momentariness or the Kshanikayâda of the Buddhists.

·to those who v.v. 377-83 refute the above doctrine. vv. 384-89 propound the doctrine of Māyā and Advaitavāda. vy. 390-94 refate the above. vy. 477-83 describe ten grades of the various classes of gods. vv. 562-84 describe miseries of the world. vy. 843-80 describe Labdhis or Supernatural powers. vv. 883-902 define the twen'y by performing one or more of which one acquires the merit of becoming a Jina in future. On account of the frequent use of technical terms peculiar to the Jaina Religion, this poem is not fully intelligible Amülya Charan, the original translator of these pages failed where the text abounded with technical terms. What to speak of minor points he had rendered the names of several of the Tirthankaras even as common epithets.? When the existing dictionaries of Sanskrit were compiled, very few Jaina works in Sanskrit were available in print. The dictionaries are consequently very meagre in recording new words from Jaina works. I give below a list of such words from Rishabha's pūrvabhavas as are not foænd in V. S. Apte's Sanskrit-English dictionary, 1912. 1. Ap. = Apte's dictionary, 1912 2. MW= Nonier-William's Sanskrit English dictionary 1899 3. Arabic Numerals refer to the number of the verse, 72 715 ( key. Ap. and MW.) A hook cf. Panjābi Aunkarā Hindi Ankara. 1. These words are not meant as a disparaging remark on the learned professor, but they simply show how hopeless it is to translate a work of an alien sect with the philosophy and mythology of which cue is not fully conversant.

·92 अलककपुट* 770 cotton flake dyed with red lac. plagat 151 Condition of each one being himself an Indra. In the Anuttara Vimâna all gods are equal to one another, there being no question of superiority or inferiority. * I am indebted to Muni Vallabha Vijayaji for the explanation of this word. He has given me another reference to it in Tilakacarya's commentary on Samyaktvasaptati. A story is related about the two brothers Dhanapala and Sobhana the latter of whom had become a monk. When he came on tour to his native town, he was requested by his brother to visit his house daily for alms. One day the monk was offered stale curd which had stood for three days. But the monk refused to accept it on the ground that germs were generated in stale curd which coitsequently was not fit for use by Jaina mionks. Dhanapala, thereupon, made a fun of the monk, and in order to ridicule the monk's guru, too, took the vessel containing the curd to their abode. The guru, then, covered the mouth of the vessel with a cotton flake dyed with red lac, and put it in the sun for a while. The germs present in the curd, when warmed by the sun, attached themselves to the cotton flake. In this way the guru succeeded in proving the existence of germs in stale curd. तुप्पच्चयत्थमाणाविऊण तं दहियभायणं गुरुणो। ठाविति तवणलेए अलत्तबडियं मुहे दाउं ॥१४०॥ तिव्वायवसंतत्ता दहिगयसत्ता समंतो चलिउं । चडिया लत्तयवडियं, सुसीयलं जीवियत्वकए ॥१४॥ Haribhadra's Samyaktva saptati with Tilakacarya's commentary published as No. 35 in Sheth Devchand Lalbhai Pustakoddhara. Bombay 1916 p. 80 a. Gujratī women use cotton pads called Pothi dyed in red colour ( perhaps 31) to redden their teeth, ·viia उपदेहिका 535 (उपदेह A kind of excresceni growth of the body MW) Udlui, in the scholiast. 3917 461 Birth in heaven or hell. FITCH 758 Giving up attachment to the body, and practising self contemplation. FIET 83 (Fifaha: Scholiast) 4 whip. Fafeafox 483 (Fifcay Injury Ap. MW) The servile class of gods corresponding to Sūdras among men. sfua 653 (ft A cripple with a crooked arm Ap.) Crooked, bent. Se adv. Askance. safah 828 (Shorea Robusta MW. Scholiast) Darbha grass. ifra 844 (Tafa59: Scholiast) Perhaps a kind of acid. ta 410 (Af Scholiast) Tyrant. fax 305 (918: Scholiast) Hypocrite, a cheat. 7 843 (Prakrit; a: Haribhadra on Āvasyaka Niryukti 69) Phlegmatia humour. asif* 505 (974tufant ?) Surface of the cheek. 1997. 466 A class of gods. SITU 443 Possessing supernatural power of flying through the sky. alfa1 580 Theft, act of stealing. FTFIATT 874 Supernatural power to fly through air by putting one's hands on the knees. atte 318 (arra a boat MW) Boat. arx 564 (a cotton-trader MW) stuffed with (cotton). cf. Hindi, Punjabi Tulâi. au1F 253 ( perhaps from # ppp. of ļ to torment) cf. Gujrūti TIL To be spoiled.

·qfUF 565 (5974: Scholiast) Slice. 97648 139 (Receiving what fall's MW) A bowl. CITS# 876 (9105% MW) A garden on the top of the Meru mountain. sfaat 548–1. Steadfast posture cf. Frutaaf. 2. A religious vow=a. TSC 84 Whip, flog. ftrifa 743 A Kshatriya, a member of the military caste. 7417 725 An attendant who looks after a child. 751 754 Happiness, good fortune. HIER 50 (MW) Sound of drums. HiZ 167 (Termite MW; HERE in Upamitibhavaprapancă katha ) Insect, termite. cf. Panj. Makaurà. मोचक or मोचय 96 (one who has abandoned all worldly passions and desires, an ascetic, devotee MW) A reliesed prisoner ? 6717 746 A very costly blanket. at 874 Name of a continent. 19914 746 Name of a medicine. F2% 404 (MW) Name of a heaven. afer 412 (kind, description MW) Sample specimen. of. Panj. Bannagi. fWAU 889 Service to superiors. aga 898 (MW) Service to or attendance upon superiors esp. by shampooing their limbs. fan 576 A bird of prey. a 717 (MW) Affectionate. FETHU 16 Name of the last ocean on this earth.

·HEMACANDRA. Three monks of this name are known to history. two of whom were writers of much versatility? They were for some time (probably one after the other) patronised by the same ruler Jayasimha Siddharâja of Gujarat (1093-1143 A. D.). The elder is called Maladhârin Hemacandra in distinction from his younger namesake, the author of the Trisastisalākāpurusacaritra. It will not be out of place here to quote from Prof. Peterson an account of the elder monk's lineage and life based on the prasasti to Muni Suvratasvâmicaritra composed by one of the monk's disciples, Srīcandra Süri. In the course of time after Mahâvīra there arose a kula named Prasna vāhana and in it a gaccha called Harsapurīya. In that kula and gaccha, there was an acarya Jayasimha Sūri by name, who was very strict in observing the rules of 1. See "Index of authors' in Peterson's fourth report of operations in search of Sanskrit mss. in the Bombay circle. 2. The third monk of this name was a disciple of Ratna. sekhara Suri the author of Sripalarajacaritra. Hema candra nade a copy of this work in Sam 1428 सिरिवजसेणगरणहरपट्टपहुंत हेमतिलय सूरीणं । सीसेहिं रयणसेहरसूरीहिं इमा हु संकलिया ॥ ३६॥ तम्सीसलेसहेमचंदेण साहुणा विकमस्स परिसंमि । चउदस अट्ठावीसे लिहिया गुरुभत्तिकालिएण ॥ ४० ॥ Peterson's third report, p. 204. 3. This title was conferred on Abhayadeva by King Karna, father of Jayasimha Siddharāja. STFR HACIATA AR FI FEETI || ? || Fifth report, p. 96.

·ai conduct. He was succeeded by his disciple Abhayadeva, a veritable storehouse of self-control. "Among this sage's many virtues it is specially mentioned that he never owned more than one suit of clothes (in two pieces) at a time, and that he was as dirty without as he was pure and purifying within. He was held in high honour by the chief men of Āmana and Anahilla vâda cities; and at his request, King Bhuvanapāla remitted taxes levied on the worshippers in Jain temples. At his request king Jayasimha ordered that throughout all his dominions no living thing should be put to death on the five days, the eighth and the tenth of the bright and the light halves of the month, and the fifth of the light half. Prithvīrāja, king of Sâkambhari was one of those who listened to his teaching; and it was at his suggestion that sovereign adorned with a golden pot the Jain temple at Ranastambhapura (Ranthambhor) near Ajmere. There is a long and very poetical description of Abhayadeva's self-imposed death, and the grief caused thereby to the 1. The "Index of Authors" in Peterson's fourth report mentions six Abhayadevas. From among these the one who commented on the Angas 3-11 is the most famous. 2. Peterson further adds, “Hence his title Maladharin, the filthy one." 3. This seems to be the translation of the following verse: जेण जयसिंहदेवो राया भरिणऊण सयलदेसम्मि । काराविमो अमारिं पज्जोसवणाइसु तिहीसु ॥ १०० ॥ ६००॥ Fifth report p. 11. The words पजोसवणाइसु तिहीसु mean on the Pajjosavana and other days. Pajjosavana are the eight days from the 12th of the dark half to the 4th of the bright half of Bhadrapada. Other days might mean the second, fifth, eighth, eleventh, fourteenth and fifteenth tithis of each half.

·cie citizens, in the course of which it is mentioned that Salibhadra was at the head of the monks, not his immediate pupil, who thronged the room where the sage was slowly starving himself to death. They carried him to the burning place in a loudly way. He was placed on a chariot of sandalwood, and in every house in the town one man only remained, the rest accompanying Abhayadeva's funeral procession. King Jayasimha himself, accompanied by the court, stood at the western battlements of Anahilla vâda to watch the procession to go past. It started with the rising of the Sun, but it was afternoon before the burning place was reached. His ashes were distributed among the eager people standing round, for a protection against fever and evils of every sort. Those who could not get part of the ashes were fain to be satisfied with part of the soil on which the pyre had stood this was the end of Abhayadeva. He was succeeded by HEMACANDRA. A description is given of the crowds who assembled to hear this sage expound Siddha's Upamitibhavaprapaſca. No single one failed to understand this book. King Jayasimha came in person to attend his lectures. He obtained from Jayasimha protection for his co-religionists at Dhandhūka and Satyapura who were being oppressed by the orthodox Hindus. On one occasion Hemacandra led a great crowd of pilgrims from Anahillavāla to Girnar. The wealth of the caravan excited the cupidity of king Khengar, and things would have gone hard with the pilgrims had not Hemacandra sought and obtained audience, in the course of which he induced the king to let the assembly go. Hemacandra starved himself to death at Satruñjaya." The following is the list of works ascribed to Maladhârin Hemacandra :- ·1 1. Jivasamāsa (composed in Sam. 1164) 2. Bhavabhāvanā (San. 1170) 3. Uvaesamāla Commentary on the Anuyogadvārā Sūtra Satakavritti called Vineyahitā 6. Sishyahitāvritti on Jinabhadra Ganin's Bhāshya on the Avasyaka Sutra. The younger Hemacandra with whom we are concerned here in this book, was one of the most learned scholars of the mediaeval times whose works have secured for him a very prominent place in the history of Indian literature, On account of his vast learning he is commonly called Kalikalasarvajña (i. e. omniscient in the Kali age). He was born on the full-moon day of the month Kârttika of Vikrama Era 1, 1145, or according to the Christian reckoning on December, 1088 A. D.? at a village called Dhandhūka in the district of Ahmedabad. His father was a Jaina merchant, Caciga by name. Hemacandra was known as canga-or Cângâ-deva in his boyhood. While yet a little child, he was dedicated by his mother Påhinī to a Jaina monk Devendra (or Devacandra) though much against his father's will. At the age of eight or nine, the boy was duly initiated into the order by Devendra at Stambhatirtha (Khambhât or 3 1. Collecting materials from Prabhaeandra's Prabhavakacarita (composed about 1250), Merutunga's Prabandhacintamani, Rajasekhara's Prabandhakosa, Jinamandana's Kumarpalncaritra, and Hemacandra's own works, Prof. G. Bühler wrote in German an excellent biography of the Acurya entitled "Uber das Leben des Jaina Monches Hemacandra” Wien, 1889. 2. This date was calculated by Prof. Jacobi, provided the rockoning is made according to the expired (and not the current) year.

·on Metrics, the Chandonusâsana. The Dvyāsraya Kāvya จร Cambay), and got the new appellation of Somacandra. Under his Guru's care, the novice Somacandra learnt Sanskrit and Prakrit, and studied the various branches of learning, viz. Logic, Grammar, Poetics, Philosophy etc. The period of his studentship ended in 1109 or 1110 when the title of Sūri or Ācārya was conferred on him. Thenceforth he became the head of the Jaina church, and assumed the name of Hemacandra. The most important event in Hemaendra's life which made him so famous was his meeting with King Jayasimha Siddharâja of Gujarāt. This king was a follower of Siva, and took delight, like Akbar the Great, in listening to preachers of all religions. Sometimes he held disputations among teachers of rival sects. It was at one of these disputations that Hemacandra won the King's applause. Thereupon he was appointed the court-poet and annalist, and in this position at the King's suggestion composed his Grammar Siddha- Hema-Sabdānusāsana. It was dedicated to the king who engaged numerous scribes to make copies of the work to be sent all over India. He appointed also, a famous grammarian, Kākala, to learn the new grammar, and then to teach it to his pupils at Anhilvâd. Examinations were held every month, and rich prizes were awarded to the best pupils. At Siddharâja's court, Hemacandra wrote two of his lexicons, the Abhidhānacintamani and the Anekārthasamgraha, his treatise on Poetics, the Alamkāracūdāmani, and his treatise was, without doubt, also commenced. Siddharâja died in 1142-43, and was succeeded by his nephew Kumârapala who was at that time about twenty-five years old. Kumârapâla does not seem to have recognised Hemacandra's influence at first, but was later on (about ·being near him at the time, took him them temples in great number. Between King Jaramilia Sid.. 1159 A. D.) converted to Jainism by the great acarya. At last Hemacandra gained so much influence over the king that, at the former's advice, the latter totally prohibited the slaughter of animals throughout his kingdom. The climax of this prohibition can be imagined by the story of the Yūkâvihara as narrated by Merutunga in his Prabandhaeintāmani.1 "A certain undiscerning rich man in the Sapādalaksha country had a louse made over to him by his wife, when she was brushing his hair. He took it in the palm of his hand, and abused it for causing him annoyance, and after a long time crushed it, and so killed it. The officer, whose business it was to see that no harm was done to living creatures, denounced him to the king. Consequently, in accordance with the decision of the lord Hemacandra, he was, by way of fine for that offence, deprived of all his wealth, and the Yükāvihâra was built it in that very place." Kumarpāla favoured the Jains very much, and built for dharâja's death(1142-43)and Hemacandra's acquaince with Kumāra pâla (1157) must be put the composition of the Desīnāmamālā and the various supplenients to the Abhidhānacintāmani. It was to fortify Kumārapāla in his new religion that Hemacandra composed the Yogasästra and the Vītarāgastotra. Between 1159–73 he composed in the sloka metre his famous work Trisastisalakāpurusacaritra in ten books together with a supplement called the Sthavirāvali or Parsistaparvan. In the prasasti at the end of the tenth book Hemaeandra himself describes the following circumstances under 1. Tawuey's translation of the same. Calcutta 1899 p. 143.

·which the work was composed. “One day Kumāra pāla (conqueror of Cedi, Dasārna, Mālva, Mahārāstra, the Kurus and the Sindhus), the Caulukya king of the race of Mularāja, a convert to Jainism. said to Hemacandra, At thy request I have forbidden hunting, gaming and other deadly sins throughout my dominions, and have abandoned the claims my predecessors made to the property of persons dying childless. I have adorned the earth with temples of your faith, and am the equal of king Samprati. To please my predecessor Siddharāja you wrote your grammar and the commentary thereon. For me you have written the Yogasastra. For the people you have written your Dvyasraya, Chandolamkriti, Namasamgraha and other works. Now I request you to write, that you may thereby make your converts like unto me, the lives of the Jaina Saints." List of Hemacandra's works: 1. The grammar Siddha Hemacandra so called because it was dedicated to Jayasimha Siddharāja. 1. In his Prabhävakacaritra, Prabhācandra ascribes the following works to Hemacandra- व्याकरणं पंचांग प्रमाणशास्त्रं प्रमाणमीमांसा । छंदोलंकृति चूडामणी च शास्त्रे विभुन्यधित ॥ ३२ ॥ एकार्थानेकार्था देश्या निटं इति च चत्वारः । विहिताश्च नामकोशा: भुवित्र वितानधुपाध्यायाः ॥ ८३३ ॥ त्र्युत्तरषष्टिशलाका नरेशवृत्तं गृहव्रतविचारे । अध्यात्मयोगशास्त्र विदधे अगदुपकृति विधित्सुः ॥ ८३४॥ लक्षणसाहित्यगुणं विदधे च द्याश्रयं महाकाव्यम् । चक्र विंशति मुच्चैः सवीतरागस्तवानां च ॥ ८३५ ॥ इति तद्विहितग्रंथ संख्यैव नहि विद्यते । नामापि न विदंतोषां मादृश: मंदमेधसः ॥ ८३६ ॥ Hiranand's edition of Prabhavakacaritra. Essay on Hemacandra. - ·10. Yogasâstre Written 2 commentan avii It is divided into eight chapters, the last of which deals with Prakrits. For an account of this work, see Vienna Oriental Journal, Vol. II, p. 18, 2. Dvayāsrayakávya. It illustrates the rules of his grammar and, at the same time, narrates the history of king Kumarāpala. 3. Chändānusāsana with a commentary. 4. Alamkāracūdāmani with a commentary. 5. Abhidhānacintamani. 6. Anekārthasaingraha. 7. Seshākhyanamanālā. 8. Nighantusesha. 9. Desīnāmamalā. A collection of Desī words that cannot be derived from Sanskrit. 11. Vitarâgastotra. 12. Anyayogavyavrochedikâ, a stotra consisting of 32 stanzas in praise of Mahavira. Mallishena has manjarë. 13. Vītarâgastotra. 14. Trishashtisalâkâpurushacaritra with a supplement. 15. Kumâravâla cariya in Prakrit. The present translation is based on the text published in Sam 1961 by the Jain Dharm Prasârak Sabha, Bhâvnagar (Kathiawad). LAHORE: } BANARSI DAS JAIN. 28th June, 1994.

·No text on this page.

·Rishabha's purvabhavas as narrated by Haribhadra. बद्ध्वा मृत्वा अथ कोऽयं भरत इत्याह-ऋषभनाथ पुत्रः। अथ कोऽयं ऋषभनाथ इति तद्वक्तव्यताभिधित्सयाह---"नाभी" गाहा । अथवा प्रतिपादितः कुलकरवंशः, इदानीं प्राक्सूचितः इक्ष्वाकुवंशः प्रतिपाद्यते, स च ऋषभनाथ प्रभवः इत्यतस्तद्वतन्यताभि- धित्सयाह- नाभी विणीयभूमी मरुदेवी उत्तरा य साटा य । राया य वारणाहो विमाणसव्वसिद्धाओ ।। १७० ॥ गमनिका-इयं हि नियुक्तिगाथा प्रभूतार्थप्रतिपादिका, अस्यां च प्रतिपदं क्रियाध्याहारः कार्यः, स चेत्थम्-नाभिरिति, नाभि म कुलकरो बभूव । विनीता- भूमिरिति, तस्य विनीताभूमौ प्रायः अवस्थानमासीत् । मरुदेवीति तस्य भार्या । राजा च प्राग्भवे वैरनाभः सन् प्रव्रज्यां गृहीत्वा तीर्थकरनामगोत्रं कर्म सर्वार्थसिद्धिमवाप्य ततस्तस्याः मरुदेव्याः तस्यां विनीतभूमौ सर्वार्थसिद्धाद्विमानादवतीर्य ऋषभनाथ: संजातः । तस्योत्तराषाढा नक्षत्रमासीदिति गाथार्थः ॥१७॥ इदानीं यः प्राग्भवे वैरनाभः यथा च तेन सम्यक्त्वमवाप्तं, यावतो वा भवान् अवाप्तसम्यक्त्वः संसारं पर्यटित:, यथा च तेन तीर्थकरनामगोत्रं कर्म बद्धमित्यमुमर्थ- मभिधित्सराह- धणसत्थवाह-घोसण-जगमण-अडविवास ठाणं च । बहुवोलीणे वासे चिंता घयदाणमासि तया ॥ १७१ ॥ उत्तरकुरुसोहम्मे महाविदेहे महबलो राया । ईसाणे ललियंगो महाविदेहे वइर जंघो ।' (प्रक्षिप्ता) उत्तरकुरुसोहम्मे विदेहि ते गिच्छियस्स तत्थ हो । रायसुयसेठुिमच्चासत्थवाहसुया वयंसा से ॥ १७२ ॥ 1. The commentator Haribhadra remarks that this verse is an interpolation but seems to connect the break in the events.

·अन्या अपि उक्तसम्बन्था एव द्रष्टब्याः तावत् यावत् "पढमेण पच्छिमेण"1 गाहा, किन्तु यथावसरमसंमोह निमित्तमुपन्यासं करिष्यामः । प्रथमगाथागमनिका-धनः सार्थवाहः, घोषणा, यतिगमनं, अटवी, बर्षस्थानं च बहुवोलीने वर्षे चिन्ता घृतदाम- मासीत्तदा । द्वितीयगाथागमनिका-उत्तरकुरौ सौधर्मे महाविदेहे महाबलो राजा ईशाने ललिताङ्गो महाविदेहे च वैरजङ्घः । इयमन्यकर्तृकी गाथा सोपयोगा च । तृतीयगाथा- गमनिका-~-उत्तरकुरौ महाविदेहे चिकित्सकस्य तत्र सुतः राजमुतश्रेष्ठ्यमात्यसार्थवाह- सुता वयस्यास्तस्य । श्रासां भावार्थः कथानकादबसेयः, प्रतिपदं च यथारूप: क्रियाध्या- हारः कार्य इति, यथा धनः सार्थवाह इति धनो नाम सार्थवाह आसीत्, स हि देशान्तरं गन्तुमना घोषण कारितवानित्यादि। कथानकम् ॥ तेणं कालेणं तेणं समएमा अवरविदेहे वासे धणो नाम सत्यवाहो होत्था । सो खितिपतिट्टिायो नयरात्रो वसंतपुरं पट्टिो वाणिज्जेणं, घोसणयं कारेइ -"जो मए सद्धि जाइ, तस्साहमुदंतं वहामि त्ति, तं जहा-वाणेण वा पाणेरस वा वषेण वा पत्तेण वा ओसहेण वा भेसज्जेण वा अण्णेण वा केणई नो ओण विसूरइ त्ति ।” तं च सोऊण बह्येतड्यिप्पडियादश्रो षयदृति, विभासा जाव तेण समं गच्छो साहूण संपद्वितो, को पुरण कालो। चरमनिदाघो, सो व सत्थो जाहे अडविमज्झे संपत्तो, ताहे वासरत्तो जाओ। ताहे सो सत्थवाहो अइदुग्गमा पंथ लि काउं तत्थेव सस्थनिवेसं काउ वातावासं ठितो, तमि य ठिते सव्वो सत्थो ठितो। जाहे य तेसि सथिल्लियाणं भोयणं निट्ठियं, ताहे कंदमूलफलागि समद्दिसिउमारद्धा। तत्थ साहुणो दुक्खिया जदि कहवि अहापवत्तागि लभंति ताहे गएहंति, एवं काले वच्चते थोवाबसेसे वासारत्ते ताहे तस्स धणस्स चिंता जाता-'को एत्य सत्थे क्खिो त्ति'। ताहे सरिग्रं जहा मया समं साहुलो आगया, तेसिं च कंदाइ न कप्पति, ते दुक्खिता तवस्सियो, कल्ल देमि ति पभाए निमतिता भरणति- परं अम्ह वापि तं गेरहेजामो। किं पुण तब्भं कप्पति । जं अकयमकारियं भिक्खामेन्तं, जवा सिणेहादि, तो तेण साहूमा घयं फासुयं विउल दाणं दिगम सो य अहाउयं पालेत्ता बालमासे कालं किच्चा तेण दाणफलेण उत्तरकुराए मणूसो जाओ। तो आउक्खएणं सो हम्मे कप्पे देवो उववरणो। ततो चइऊरण इहव जंबूदीवे अवरविदेहे गंधिलावतीविजए वेयड्ढपच्चए गंधारजपवए गंधसमिद्धे विजाहरणगरे अतिबलरएणो नत्ता सयबलराइणो पुत्तो महाबलो नाम राया आओ, तत्थ सुबुद्धिणा श्रमच्चेण सावगेण पियवयस्सेण नाडयपेक्खा - 1. Verse 182 of the Niryukti.

·- प्रक्खित्तमरणो संबोहिओ, मासावसेसाऊ बावीस दिणे भत्तपञ्चक्खाणं काउं मरिऊण ईसाण कप्पे सिरिपभे विमाणे ललियंगो नाम देवो जाओ। ततो चइऊण इहेव जंबूदीवे दीवे पुक्खलावइ विजए लोहग्गलणमर सामी वइरजंघो नाम राजा जात्रो । तत्थ सभारिश्रो पच्छिमे वए पव्वयामि त्ति चिंतंतो पुत्तेण वासघरे जोग- धूवधूविए मारित्रो। मरिऊण उत्तरकुराए सभारिश्रो मिहुणगो। तो सोहम्मे कप्पे देवो जाओ। ततो चइऊण महाविदेहे बासे खिइपइट्ठिए नगरे वेजपुत्तो आयाओ। नदिवसं च जातो तद्दिवसमेगाहजातगा से इमे चत्तारि वयंसगा, तं जहा-रायपुत्ते, सेलिपुत्ते, श्रमच्चपुसे, सत्यवाहपुत्ते त्ति संबड्डिया ते अण्णया कयाइ तस्स वेज्जस्स घरे एगो सन्चे सन्निराणा अच्छंति। तत्थ साहू महप्पा सो किमिकुद्रेण गहिओ अइगतो भिक्खस्स तेहिं सप्पणयं सहासं सो भरणदि-"तुम्भेहिं नाम सब्बो लोगो खायव्यो, न तुम्भेहिं तवस्सिस्स वा अणाहस्स वा किरिया कायव्वा सो भएणति, “करेजामि किं पुण ममोसहाणि नत्थि।" ते भणंति-अम्हे मोल्लं देमो। किं ओसहं जाइज्जत । सो भणति कंबलरयणं गोसीसचंदा च, तइयं सहस्सपागं तेलं, तं मम अत्थि । ताहे मग्गिउं पवत्ता, आगमियं च णेहिं जहा- अमुगस्स वाणियमत्स अस्थि दो वि एयाणि, ते गया तस्स सगासं दो लक्खाणि घेत्तुं । वाणिअश्रो संभंतो भंति-कि देमि । ते भणंति-कंबलरवणं गोसीसचंदणं च देहि । तेण भएणति-किं एतेहिं कजं । भणंति साहुस्स किरिया कायव्वा । तेण भाणितं-अलाहि मम मोल्लेण, इहरहा एव गेण्हह, करेह किरियं, मम वि धम्मो होउ त्ति । सो वाणियगो चिंतेइ-जइताव एतेसि बालाएं एरिसा सद्धा धम्मस्सुवरिं, मम माम मंदपुराणस्स इह लोगपडिबद्धस्स नस्थि । सो संवेगमावराणो तहारूवाणं थेराणं अतिए पव्वाश्रो सिद्धो । अमुमेवार्थमुपसंहरन् गाथाद्धयमाह विज्जसुयस्स य गेहे किमिकुट्ठोडुअ जई दर्छ । विति य ते विजसुयं करेहि एयस्स तेगिच्छं ॥ १७३ ॥ तिल्लं लेगिच्छतुओ कंबलगं चंदणं च बाणियो। दाउँ अभिणिक्खंतो तेरपेव भवेण अंतगडो॥ १७४ ॥ गमनिका-वैद्यसुतस्य च गेहे कृमिकुष्ठोपद्रुतं यतिं दृष्ट्वा वदंति च ते वैद्यसुतं -कुरु अस्य चिकित्सां । तैलं चिकित्सकसुतः, कम्बलकं चन्दनं च वणिग् दवा अभिनिष्क्रान्तः, तेनैव भवेन अन्तकृत् । भावार्थः स्पष्ट एव । क्वचित् क्रियाध्याहारः स्वबुद्धया कार्य इत्रि गाथाद्यार्थः ॥ १७३-७४॥

·22001 - कथानकशेषमुच्यते-इमे विधेसूण ताणि श्रोलहाणि गता तस्स साहुणो पासं जत्थ सो उज्जाणे पडिम ठिो ते तं पडिमं ठिबंदिऊण अणुगणवेति---अणुजाणह भगवं! अम्हे तुम्हें धम्मविगधं काउं उवठ्ठिा । ताहे तेण तेल्लेण सो साहू अभंगिओ, तं च तिल्लं रोमकूवेहि सव्वं अइगतं । तंमि य अइगए किमिश्रा सव्वे संखुद्धा । तेहि चलंतेहि तस्स साहुणो अतीव वेयणा पाउब्भूया। ताहे ते निग्गते दळूण, कंबल- रयणेण सा पाउयो साहू तं सीतलं, त चेव उरावीरियं, किमिया तत्थ लग्गा। ताहे पुव्वाणीयगोकडेवरे पप्फोडेंति । ते सव्वे पडिया। ताहे सो साहू वंदणेण लित्तो, ततो समासत्थो, एवेकसिं दो तिरिण वारे अभंगेऊण सो साहू तेहिं नीरोगो को। पढम मक्विज्जति, पच्छा प्रालिंपति, गोसीस चंदणेणं पुणो मक्खिज्जइ । एवेताए परिवाडीए पढमभंगे तयागया निग्गया, बिइयाए मंसगया, तइयाए अछिगया बेंदिया णिग्गया। ततो संरोहणीए प्रोसहीए कणगवरणे जायो। ताहे खामित्ता पडिगता, ते पच्छा साहू जाता, अहाउयं पालिता तम्मूलागं पंच वि जण अच्चुए उववरणा, ततो चइऊण इहव जंबूदीवे पुव्वविदेहे पुक्खलावइ विजए पुंडरीगिणीए नयरीए वेरसेणस्स रराणो धारिणीए देवीए उयर पढमो वइरणाभो णाम पुत्तो जाओ जो से वेजपुत्तो चकवट्टी भागतो। अवसेसा कमेण बाहु सुबाहुपीढमहापीढ ति । वेरसेणो पब्बइओ, सो य तित्थंकरो जाओ। इयरे वि संवढिया पंचलक्खणे भोए भुंजति । जद्दिवसं वइरसेणस्स केवल नाणं उप्परणं, तदिवसं वइरणाभस्स चक्करयणं समुप्पएणं । वारो चकी जाओ। तेणं साहुबेयावच्चेण चक्कवट्टिभोया उदिराणा । अवसेसा चत्तारि मंडलिया रायाणो। तत्थ वइरणाभचकवट्टिास चउरासीति पुख- लक्खा सवाउगं। तत्थ कुमारो तीसं, मंडलिश्रो सोलस, चउव्वीस महाराया, चोद्दस, सामरणपरिआओ, एवं चउरासीइ सव्वाउयं, भोगे भुजंता विहरंति । इओ य तित्थपरसमोसरणं । सो पिउपायमूले चउहि वि सहोदरेहिं सहिओ पव्यहो। तत्थ वश्रणा मेण चउद्दस पुवा अहिजिया । सेसा एक्कारसंगवी चउरो। तत्थ बाहू तेसिं वेयावच्चं करेति । जो सुबाहू सो साहुणो पीसामेति । एवं ते करते वहरणाभो भगवं अणुवूहइ-अहो सुलद्धं जम्मजीवियफलं जं साहूणं वेयावच्चं कीरइ, परिस्संता वा साहूणो वीसामिजंति, एवं पसंसइ । एवं पसंसिज्जतेसु तेसु तेसिं दोपहं पच्छिमाणं अप्पत्ति भवइ-अम्हे सडझायंता न पसंसिज्जामो जो करेइसो पसंसिज्जई सच्चो लोगववहारो त्ति । वइरणा मेण य विसुद्धपरिणामेण तित्थगरणामगोत्तं कम्मं बद्धं ति अमुमेवार्थमुपसंहरन्निदं गाथा चतुष्टयमाह- - ·teriii साहुं तिगिच्छिऊणं सामरणं देवलोगगमणं च । पुंडरगिणिए उ चुया तो सुया वइरसेणस्स ॥ १७५ ॥ पदमित्थ वइरणामो बाहु सुबाहू य पीढमहपीढे । तेसि पिया तित्थयरो णिक्खंता ते वि तत्थेव ।। १७६ ॥ पटमो चउदस पुवी सेसा इकारसंगविप्रो चउरो। बीअो वेयावच्चं किइकम्मं तइअो कासी ॥ १७७ ।। भोगफलं बाहुफलं पसंतणा जेट इयर अचियत्तं । पढमो तित्थयरत्तं वीसहि ठाणेहि कासी य ॥१७८ ॥ आसामक्षरगमनिका-साधु चिकित्सित्वा श्रामण्यं देवलोकगमनं च पौण्डरीकियां च च्युताः, ततः सुता वैरसेनस्य जाता इति वाक्यशेषः । प्रथमोत्र वैरनाभः बाहुः सुवाहुन पीटमहापीठौ। तेषां पिता तीर्थकरो, निष्क्रान्तास्तेपि तत्रैव पितुः सकाश इत्यर्थः । प्रथमश्चतुर्दशपूर्वी शेषा एकादशाङ्गविदश्चत्वारः । तेषां चतुर्णा बाहुप्रभृतीनां मध्ये द्वितीयो. वैयावृत्यं, कृतिकर्म तृतीयोऽकार्षीत् । भोगफलं बाहुबलं प्रशंसनं ज्यष्ठ इतरयोरचियत्तं । प्रथमस्तीर्थकरत्वं विंशतिभिः स्थानैरकार्षीत् । भावार्थस्तु उक्त एव । क्रियाध्याहारोपि रूबुद्ध्या कार्यः, इह च विस्तरभयानोक्त इति गाथाचतुष्टयार्थः ॥ १७५-७८ ॥ यदुक्तं प्रथमस्तीर्थकरत्वं विंशतिभिः स्थानरकार्षीत्, तानि स्थानि प्रतिपादन्निदं गाथात्रयमाह- अरिहंत सिद्धपवयण गुरु थेर बहुस्सुए तवस्सीखें। वच्छलया एएसिं अभिक्खनाणोवोगे य ॥ १७६ ॥ दंसण विणए आवस्सए य सीलव्वए निरइआरो। खणलव तवच्चियाए वेयावच्चे समाही य ॥१८०॥ अप्पुव्वनाणगहणे सुयभत्ती पवयणे पभावणया। एएहिं कारणेहिं तित्थयरत्तं लहइ जीवो ॥ ११ ॥ व्याख्या-तत्र अशोकाद्यष्टमहाप्रातिहार्यादिरूपां पूजामहन्तीति अर्हन्तः शास्तार इति भावार्थः।१। सिद्धास्तु अशेषनिष्टितकांशाः परमसुखिनः कृतकृत्या इति भावार्थः ।२। प्रवचनं श्रुतज्ञान तदुपयोगानन्यत्वाद्वा सङ्घः इति । ३। गृणन्ति शास्त्रार्थमिति गुरवः धर्मोपपदेशादिदातार इत्यर्थः ।४। स्थविराः जातिश्रुतपर्यायभेद- भिन्नाः, तत्र जातिस्थविरः षष्टिवर्षः, श्रुतस्थविरः समवायधरः, पर्यायस्थविरो विंशति- ·cca 20 वर्षपर्यायः ।। बहु श्रुत येषां ते बहुश्रुताः, आपेक्षिकं बहुश्रुनत्वं, एवमर्थेपि संयोज्यं । किन्तु सूत्रधरेभ्योऽर्थधराः प्रधानाः तेभ्योऽप्युभयधरा इति । ६ । विचित्रं अनशनादिलक्षणं तपो विद्यते येषां ते तपस्विनः सामान्यसाधवो वा । ७१ अर्हन्तश्च सिद्धाश्च प्रवचनं च गुरवश्च स्थविराश्च बहुश्रुताश्च तपस्विनश्च अर्हत्सिद्धप्रवचगुरुस्थ- विरबहुश्रुततपस्विनः । वत्सलभावो वत्सलता सा चानुरागयथावस्थित गुणोत्कीर्तनायथानु- रूपोपचारलक्षणा तया एतेषामहंदादीनामिति, प्राक् षष्ठ्यर्थे सप्तमी 'बहुस्सुए तव- स्सीणं' वा पाठान्तरं, तीर्थकरनामगोत्रं कर्म बध्यत इति अभीक्ष्णं अनवरतं ज्ञानोपयोगे च सति बध्यते।८। दशनं सम्यक्त्वं, विनयो शानादिविनयः, स च दशवैकालिकादव- सेयः, दर्शनं च विनयश्च दर्शनविनयौ तयोनिरतिचारः तीर्थकरनामगोत्रं कर्म वनाति । १०-११। आवश्यकं अवश्यकर्तव्यं संयमव्यापारनिप्पन्नं तस्मिंश्च निरतिचारः सन्निति। १२। शीलानि च व्रतानि च शीलव्रतानि, शीलानि उत्तरगुणाः, व्रतानि मूलगुणाः, तेषु च अनतिचार इति ।१३। क्षणलवग्रहणं कालोपलक्षणं, क्षणलवादिषु संवेग भावना ध्यानासेवनतश्च बध्यते । १४ । तथा तपस्त्यागयोर्बध्यते । यो हि यथाशक्त्या तपः आसेवते त्यागं च यतिजने विधिना करोति । १५-१६ । व्यावृतभावो वैयावृत्त्यं, तच्च दशधा, तस्मिन् सति बध्यते । १७। समाधिः गुर्वादीनां कार्यकरणेन स्वस्थता- पादनं समाधौ च सति बध्यते । १८। तथा अपूर्वज्ञान ग्रहणे सति श्रुतभक्तिः श्रुत- बहुमानः, स च विवक्षितकर्मबन्धकारणमिति । १६ । तथा प्रवचनप्रभावनता च, सा च यथाशक्त्या मार्गदेशनेति ।२०। एवमेभिः कारणैः अनन्तरोक्तः तीर्थकरत्वं लभते जीव इति गाथात्रयार्थः ॥ १७६-८९॥ Haribhadra's commentary on Bhadrabāhu's Avasyaka-Niryukti. published by Agamodaya Samiti, Bombay, 1916.

·Twelve previous births of the first Tirthankara, Rsabha. 1. We medidate upon Arhatship which acts as a light to the three worlds--the earth, the sky and the heavenwhich is the resting-place of all the Jinas, and is the repository of final beatitude. 2. We adore the Jinas who purify in all places and at all times the people of the three worlds by their four aspects, viz., name, representation, person and actual presence. 3. We praise the Lord Rishabha who was the first ruler of the earth, the first ascetic and the first head of the Church. 4. I praise the lord Ajita, who is a sun to the lotuslake of the world and who perceives the universe reflected in his untarnished mirror of infinite knowledge. 5. May the words of the lord Sambhava be triumphant at the time of his preaching the words that are like streams flowing in a garden constituted of the fortunate people of the world. 4 1. नाम, प्राकृति (or more commonly स्थापना), द्रव्य and भाव are the four aspects called fater in which the Jaina view a thing. In the verse TIA is (the repitition of) an Arhat's name. 31977= idol or picture of an Arbat. the person of au Arhat before or after the attain. ment of Arhatship. भाव the actual state or presence of an Arhat. 2. Rsabha Dovs is considered to be the first ruler of this Avasarpinſ era.

·2 6. May the Lord Abhinandana who acts like the moon in swelling the ocean of the Anekānta doctrine, give us immense joy. 7. May the venerable Lord Sumati, the row of whose toe-nails is sharpened by coming into contact with the edge of the whetstone set on the diadems of the gods, grant us our desired objects. 8. May the lustre of the Lord Padmaprabha's body which grew red, as if with anger in crushing the inner enemies, nurture our welfare. Our adoration be to the Tirthankara Supārsva whose feet are worshipped by the lords of heaven, and who is a sun in the wide firmament of the four-fold Sangha.4 10. May the form of Lord Candraprabha, which is as bright as a beam of the moon's rays, and is made of the embodiment of Sukladhyānas as it were, be for our welfare. 11. May Suvidhi, the treasure of inconceivable glory, who sees the universe like the fruit of the myrobalan tree placed on one's palm, be for our enlightenment. 12. May the Tīrthankara Sitala who pours down nectar of Syādvāda, and who is like a new cloud to the creatures in as much as it causes in them the bulbous root of supreme bliss to bloom, be for our protection. 1. I.e. Syadvāda or many-sided view of Logic. 2. When the gods bow their heads at the feet of the Arhat, the diadems studded with jewels worn by the former come into contact with the latter's feet and enbance the lustre of his toe-nails. 3. 9974 or passions are regarded as enemies to a soul's progress towards salvation. 4. Consisting of HIV, heat, 779 and 1977. 5. Pure concentration of the soul on itself.

·3 13. May Sreyāmsa whose very sight is a healing balm to the creatures afflicted with the disease of transmigration, and who is the lord of the goddess of final bliss be, for our salvation. 14. May Vâsupujya, who has acquired the Tirthankaranāma-karma beneficial to the whole universe, and who is worshipped by gods demons and men, purify us. 15. May the teachings of Lord Vimala, which are akin to kataka powiler in purifying the water of the mind of the three worlds, be victorious. 16. May the Turthankara Ananta, who defies the ocean Svayambhūrumana' with the waters of his feelings of mercy, bestow on us an endless wealth of happiness. 17. We worship Dharmanātha who preached his religion in four ways, and who is like a kalpa-tree to the creatures for the obtainment of their desires. 18. May the Tirthankura Sāntinātha, who has brightened the faces of the quarters with the moonlight of his nectar-like words, be a moon to dispel the darkness of our ignorance. 19. May the lord Kunthunātha, possessed of the wealth of super-human excellences, and the sole master of the leaders of gods, demons and men, be for our beatitude. 20. May the Lord Aranātha, a sun in the sky of the fourth Ara, grant us enjoyment of the wealth of Salvation (lit. the fourth principal object of human life). 1. When thrown into water it is said to remove all impurities dissolved in the water. 2. Name of the last and the biggest circular Ocean on this earth. 3. Viz. दान gift', शील 'good conduct', तपस् 'penance' and भावना 'meditation'. For an account of these, read verses 152-200.

·21. We praise the lord Malli who is a mighty elephant for uprooting the tree of karman, and is a new cloud for peacocks in the form of lords of men, demons and gods. 22. We praise the words of precept of lord Muni Suvrata who acts as dawn in a wakening the Universe from sleep of spiritual ignorance. 23. May the rays of lord Nami's toe-nails which, when falling on those who bow down to him, purify them like streams of water, protect you. 24. May the lord Arishtanemi, a fire to the straw of karman, and a moon to the ocean of the Yadu clan, be for the destruction of your bad luck, 25. May the lord Pārsvanätha whose attitudo remained the same towards the demon Kamatha and the god Dharanendra when they were doing their respective duties, be for your well-being.? 1. In Jaina mythology Arista nemi, popularly known as Neminatha is said to have been a cousin of Lord Krsna. 2. Kamatha and Dharanendra had the following connection with Parsya coming down from a previous birth when Kamatha had been born as an ascetic, Dharanendra as a serpent, and Parsva as a prince. The ascetic was practising Pajeignitapas, by standing in the midst of fires, and it so happened that the sorpent (Dharanendra's soul) had taken abode in the hollow of a log that was burning in Kamatha's fire. Parsva, knowing the serpent's fate, pointed out the fact to the ascetiu who was greatly enraged at the prince's interference, and remarked that kings were acquainted with the science of politics only, and that they could not foretell such things. Thereupon Parsva drew out the log from fire, and saved the serpent alive. One of the prince's followers repeated the formula of five salutations to the serpent who by virtue thereof, reached beaven and was born as a god. By this act Parsva gained ·26. May the eyes of the Jina Mahāvīra, wet with tears and having pupils expressive of kindness even to persons who have committed an affence, be ever glorious. 27. In the periods of these Tirthankaras, there flourished twelve Cakravartin monarchs, nine Vūsudevas, nine Baladevas and nine Prativasudevas. 28. All these sixty-three persons of eminence, who have attained or will attain salvation, were born in the land of Bharata in the Avasarpint era. 29. We shall here give the biographies of these eminent persons, for to sing the glory of the pious leads to emancipation. 30. Out of these, the life of Lord Rishabha will be described from his birth wherein he acquired the seed of Right knowledge. 31. There is the continent called Jambudvipa, fenced with raised grounds set with diamonds, and surrounded by innumerable oceans and continents. 32. In the midst of that continent adorned with many a river, division and mountain there is the mountain Meru, the source of all sorts of jewels, looking like the navel in the centre of the body. 33. The height of this mountain is one lac of yojanas. It is bedecked with three girdles and its crest, twenty-four yojanas high, is ornamented with Jaina temples. the serpent's favour, but Kamatha became hostile to him. Iu his last birth when Parsva was performing penance, Kamatha, born as god Meghamalin, saw him and goaded by his old enmity began to trouble Parsva by raining water, hot ashes, stones etc. over him. Finding Parsva in trouble, Dharanendra remembred his former favours and diverted all his calamities. Parsya kept the same attitude towards his benefactor as well as his malefactor. 1 See appendix On Jaina cosmography.

·34. To the west of this mountain, and in the country of Videha, there is a big city named Kshiti pratishtha which is an ornament to the whole earth. 35. There lived a king named Prasannccandra, ever quick in religious actions, rivalling the lord of gods (in glory) and shining with boundless pelf. 36. There was also a famous merchant, Dhana by name, who was the sole receptacle of wealth, as the ocean is that of rivers. 37. That noble-minded merchant possessed enormous wealth which was solely meant, like the moon's rays, for the good of others. 38. Who did not resort to him who was a mountain for the flow of the river of good conduct and who was a purifier of the surface of the earth ? 39. He was possessed of magnanimity, gravity, fortitude and similar qualities which were an infallible seed for the growth of the tree of fame. 40. There were heaps of jewels in his house like tl.ose of corn, and heaps of clothes fit to be worn by gods, like those of rags. 41. His house full of horses, mules, camels and other / conveyances, shone forth like an ocean with its aquatic animals. 42. He was the foremost among persons having wealth, qualities and fame as the Prūna wind is among the vital winds. 43. Even his dependants shared his riches to their hearts' contents just as the lands adjacent to a large lake are filled with the water thereof. 44. Once upon a time, he who was an embodiment of Enterprise, as it were, wished to make for the city of ·Vasantapura, taking a large quantity of merchandise with him. 45. Then the merchant Dhand made the following announcement to the people by beat of drum throughout the city: 46. "The merchant Dhand will start for the city of Vasantapura. Those desirous to go there may accompany hiin. 47. "He will supply merchandise to those who need it, will furnish conveyances to those who have not got them, will offer help to the helpless, and will give provisions to those who lack them. 48. "He will protect the people from robbers and wild boasts. He will attend to his weak followers like his own relatives." 49. At an auspicious moment, he regarding whom propitious rites had been performed by the matrons of the family, mounted a chariot and went out of the city. 50. Having been called by the trumpet-notes of departure, as if by summoners, the people willing to set out for the city of Vasantapurt, came forth. 51. In the meanwhile a teacher, Dharmagosha by name, who purified the earth by his performance of virtuous acts, appeared before the merchant. 52. Dhana, rising from his seat in a hurry, paid homage with folded palms to the teacher glowing, like the sun, with the lustre of his penance. 53. Asked by Dhana the reason of his arrival, the teacher said, "I intend to go to Vasantapaurit with your caravan." 54. “I am really fortunate this day, O Lord, said the merchant,' for the superiors, whom I myself should have ·a proached, have themselves come to me and will accompany my caravan." 55. And he said to his cooks, “ You must prepare every day food, drink etc. for the teachers." 56. The teacher, then, said, "It behoves a Jaina monk to accept that food which has not been prepared, or caused to be prepared, or specially set apart for him. 57. "O Lord of the caravan, according to the injunctions of the Jinas, a monk is prohibited from taking water even from a reservoir, well, tank etc. unless it is purified through fire." 58. In the meantime some one presented to the merchant a dish full of ripe mangoes reddish like a detached piece of evening cloud. 59. Thereupon Dhana, exceedingly delighted at heart, said to the teacher, "Please, favour me by accepting these mangoes. 60. We are not to touch, O Srūvaka,' replied the teacher, ' such fruits as have not been purified, what to speak of eating them.” 61. Dhana exclaimed, “O, the rigorousness of their vows! It is beyond possibility that such men will become unmindful of their vows even for a day. 62. Be pleased to proceel, Sir, to-day. I shall provide you such food and drink as are acceptable to you." Saying this he left the sages after saluting them. 63. Then the merchant started with speedy horses, camels, carriages and bullocks like the ocean with its high 33 66 Waves. 1. Compare Dasaveyaliya VIII, 23. 2. Compare Dasaveyaliya VIII, 6. 3. Compare Dasaveyaliya VIII, 9.

·64. The teacher, too, proceeded, surrounded by other monks like the primary vows followed by the secondary ones, 2 65. Dhana went in front of the caravan, and his friend Manibhadra at the back. They moved on unobstructed, being surrounded by multitudes of horsemen on either sides. 66. With his white umbrellas he made the sky appear full of autumnal clouds, while with his umbrellas of peacockfeathers the sky appeared as if covered with clouds of rainy season. 67. His merchandise was carried by yong camels, elephants, mules and asses like the earth carried by the ghandvāta, 68. The mules, provided with wings as it were by reason of sacks on their sides, galloped like deer so speedily that their paces could not be observed. 69. The conveyances in which arrangements had been made for the sport of the youth looked like so many moving houses. 70. The buffaloes with their huge bodies and long necks, carrying water, allayed the thirst of the people like clouds fallen on earth. 71. The earth at that time heavily pressed on all sides by the loads of his merchandise gave out screams, as it were, through the creaking train of carriages. 1 See Verse 187. 2 Each of the seven earths is surrounded and supported by three atnjospheres; viz, ar 'gross, air atmosphere', 9ata 'vapour atmosphere and agar “thin air atmosphere'. Tattvarthdhigama III, 1.

·10 72. The dust raised by the multitudes of oxen, camels, and horses pervaded the sky so that pitched darkness prevailed all round. 73. The Camarī deer as well as the young ones with their ears erect through fear on hearing the tinkling noise of the bells fastened round the necks of the oxen that deafened all directions, fled away to a great distance. 74. Though carrying heavy loads and walking the camels, with their necks turned, lopped off the tips of plants. 75. The asses with their ears raised and necks straight bit one another with teeth and looked like mere backs wounded by spades. 76. Surrounded on all sides by body-guards holding weapons in their hands, the caravan proceeded on its way confined, as it were, within an adamantine cage. 77. Though the caravan was carrying an enormous wealth yet robbers kept at a great distance, just as people avoid a serpent though possessed of invaluable jewels on its head. 78. Dhana ever ready for the protection of the rich and the poor alike, led all after him as the chief of the herd leads the young elephants. 79. Being looked by all persons with dilated eyes, he began to proceed on his journey day after day like the sun. 80. It was then the time of the dreadful summer season which causes terror in the heart of travellers and curtails. the waters of rivers like nights. 81. The unbearable winds that resembled the fires of a furnace began to blow, and the sun extended on all sides his rays as hot as flames of fire.

·11 82. The members of the caravan, therefore, had recourse to the shade of every tree standing by, and proceeded further after drinking water at every watering place. 83. The buffaloes drew out their tongues as if goaded by inhalation, and having disregarded their drivers' lashes entered into the mud of rivers. 84. Though being struck with whips, the oxen having disregarded their drivers went every moment into the shade of trees growing on an out of the way place. 85. The bodies of men perspired under the Sun's rays which resembled heated needles, just as a lump of wax melts if hot iron needles are driven into it. 86. The sun assumed the function of a red hot ploughshare, and the dust particles on roads were as fearfully hot as the fire of cowdung bits. 87. The females of caravan entered into the lakes by the side of the road, and plucking the stalks of lotuses applied them about their necks. 88. The respectable matrons of the caravan looked exceedingly beautiful with their clothes wetted through perspiration, and seemed as if they had just taken a bath. 89. The travellers removed their fatigue caused by heat by using as fans the leaves of Palāsa, hintāla, lotuses and banana. 90. Then appeared the season characterised by clouds which putt a stop simultaneously to the duration of summer and the movements of travellers. 91. The cloud, like a demon, holding a bow and discharging vollies of arrows in the shape of rain, appeared in the sky to the terror of the caravan.

·92. The clouds, brandishing lightning, exceedingly terrified the travellers, like children with circles of fire. 93. Like the hearts of travellers, the banks of rivers gave way forthwith to the spread of high torrents. 94. Water levelled all high and low lands of the earth, What distinction can there remain (between a pit and a ridge) when water appears everywhere just as a fool in authority makes no distinction between a high and a low person, 95. The paths being impassable on account of waters, thorns and mud, the distance of a Kős appeared to be equal to a hundred yojanas. 96. The travellers, merged into mud upto their knees, plodded like persons just released from imprisonment. 97. With a view to obstruct travellers, misforture extended her club-like long arms in the shape of rivers. 98. The carriages sunk everywhere into deep mire on the way, and it seemed as if they had been seized by the earth through anger arising from crushing her. 99. The camels led with ropes by their riders who had got down, stumbled and fell down at every step. 100. Seeing the impassability of the roads, the caravan leader Dhana pitched his tents there and stopped. 101. The people made thatched huts in order to pass the rainy season there, for those who act according to the circumstances never come to grief. 2 1. Note the play on the word 976 wbich means water', and fool'. 2. starwafea: in the text is a misprint for alargada: 1 ·13 102. The teacher (Dharmaghosha), too, with his disciples took abode in a thatched Upāsraya, built on & spot free from lives as selected by Manibhadra. 103. On account of its great numbers and the length of the rainy season, the caravan ran short of provisiong. 104. Then the people of the caravan pressed by hunger wandered hither and thither in search of roots and bulbs on which to feed themselves like heterodox mendicants. 105. Now at the approach of night, the leader of the caravan was fully informed by his friend Manibhadra of the miserable condition to which the caravan had been reduced. 106. Then the master of the caravan, brooding over the misery of his companions, stood still like an ocean not agitated by wind. 107. Worn out with care and anxiety as he was, sleep came upon him in a moment, for extreme sorrow or delight is its (i, e. of sleep) principal cause. 108. Then in the last watch of the night, ? certain sentinel of the stable, who had no evil motive at heart, read out as follows: 109. “Alas ! our master whose fame has spread far and wide still keeps his word though he is passing through the vicissitudes of life.” 110. On hearing it, Dhana thought that he had been ironically taunted by some one. He, then, surveyed in his mind if any one of his caravan was really in a great distress. 111. “Ah! I remember. The revered sage, Dharmaghosha, who has come with me, lives on begging alone, and ·14 eats such food only as has not been cooked or caused to be cooked specially for him and is free from living germs. . 112. "Alas! How does he who does not even touch bulbs, roots and fruits live now when the whole caravan has reached to such a deplorable condition? 113. "Oh I only to-day I thought of him whom I brought with me promising every necessary service on the way. Alas! what have I done remaining unconscions of it so long. 114. “How shall I show my face to him to-day to whom no service even in sweet words has been rendered as yet? 115. "Even under these circumstances I must see him and wash my hands of the sin. They, who have no desire, do not care for me." 116. Having given himself up to such thoughts and being eager to see the teacher, he felt the fourth division of the night pass like another night. 117. Having passed the night, Dhang put on new clothes and ornaments, and, accompanied by important persons, went to the abode of the teacher. 118. He entered the abode situated on & dry and barren piece of land. Its roof was thatched with lása leaves and its hedges of straw had holes in them. 119-21. Dhana found the sage Dhurmaghosha seated like a Jina, and appearing to be an embodiment of the holy scriptures and of penance rolled into a ball. He was a desiregranting tree to those who wanted final bliss, a unique ornament to the Jaina Sangha, a herald of wealth and bliss, and a hoar-frost for the bush of passions. He was a churning ·teaching scriptural texts, accepting their injunctions and stick to the ocean of sin, a means of salvation, a dwelling place of virtue and a repository of glory. 122-24. He found his disciples, too, differently engaged. Some had given themselves up to meditation, were observing the vow of silence, were absorbed in self-contemplation and were reading the holy scriptures; while others were engaged in lecturing, sweeping the ground, paying homage to their preceptors, discussing religious matters, speaking of the final truths. 125. He made obeisance to the venerable teacher and his disciple-sages in due order who gave him (i. e. Dhana) in return a blessing of Dharmalābhce which destroys sins. 126. Having seated himself like a gander at the lotus feet of the teacher, he felt glad and began to speak as follows: 127. “O lord, in inviting you to accompany me, I made a useless fuss like the roaring of an autumnal cloud. 128. “Since the day of departure, I never asked you how you were getting on, and never showed you any hospitality by offering you food, drink, clothes etc. 129 Having forgotten my promise, what a foolish act have I done, like a person in sound sleep though apparently awake, by disregarding you. 130. “Please forgive my neglectful conduct towards you, O reverend Sir. Magnanimous as you are, you always bear everything patiently like the earth." 131. The teacher said, "What good have you not done to us by protecting us on the way from robbers and fierce gnimals ?

·16 us. 132. " The people of your caravan have been supplying us with proper food and drink, so nothing went amiss with Do not bother yourself, O wise one, on this score.” 133. “The good always see the bright side of a thing, said Dhana, "and, therefore, Your Holiness thus speaks of of me who am guilty of an offence. 134. "I am utterly ashamed of my sinful behaviour towards you, O Sir. Please, send some sages with me for food which I shall willingly provide.' 135. "It will happen as destined',' replied the teacher, You know we accept such food as has not been cooked or caused to be cooked specially for us and is free from lives.” 136. I shall give you such food as is acceptable to the monks," said Dhana and having saluted him came back to his tent. 137. Then just at his heels there came a couple of monks to him, but perchance he had no food or drink fit for their use near at hand. 138. Thereupon the merchant himself searched here and there, and found & quantity of fresh clarified butter that was free from all impurities like his own heart. 1. A Jaina monk must be very cautious in his speech. Var. tamāna Yoga i. e, 'as the circumstances at the time be' is the reply which a Jaina monk gives to a lay disciple when the latter requests the former to visit his house for alms. If the monk promises to come, the lay disciple might make special preparation thereby rendering the alms unfit for the monk; or perchance the monk may forget his promise and thus commit sin of falsehood. If the monk declines the invitation, the lay disciple will be disappointed, and may lose faith in Jainism, or the monk himself may visit the house by mistake, and again fail his word.

·* Here is something fit for your use, o merchant, and the monk held out his bowl to receive it. 140. He thought himself to be blessed, purified and completely successful, and, then, with his body horripilated, poured out the clarified butter into the monk's bowl. 141. After making the gift of ghee, Dhana adored the two monks with tears of delight as if causing the bulb of his merit to bring forth a sprout. 142. The two monks, having blessed him with Dharmalābha which is a perfect charm for the aquirement of every good, went back to their hut. 143. Then by virtue of this gift, the merchant acquired the germ of Right Knowledge which is extremely difficult to get and is the seed of the tree of salvation. 144. At night he again went to the hut of the monks and, having saluted them, said, : I am at your behests." 145. The learned teacher Dharmaghosha, on the other hand, gave him the following sermon resembling that of & Sruta-kevalin,' in a tone which imitated the thundering of clouds. 146. "Virtue is the highest bliss. It leads to heaven and final beatitude. Virtue is the only guide in crossing the desert of the world. 147. “ Virtue nourishes one like a mother and protects like a father. It pleases like a friend and lovęs like a relation. 148. “Like & preceptor, virtue imparts the high qualities, and like a master confers a pre-eminent position. 1. Not omniscient but well-versed in the scriptures, ·18 Virtue is the great mansion of bliss and a shield against the danger of enemies. Virtue is a bright sunshine for the coldness of ignorance and is a clever guide in exposing the weak points of sins. 150. "It is through virtue alone that a creature becomes a king, a Baladeva, a Vasudeva, a Cakravartin, a god, or even Indra. 151. "Through virtue one becomes an Indra in the Graiveyaka and Anuttara regions. Through virtue one attains to Arhatship. What else is there that cannot be accomplished through virtue ? 152. * Virtue is called Dharma (lit. what supports) on account of its supporting the creatures fallen into misery. It is of four kinds according as it assumes the form of gift, Right conduct, penance and meditation. 153. « The virtue of gift is said to be of three sorts according as the gift consists of knowledge, safety or charitable alms-giving 154. "The gift of knowledge is said to consist in propounding the Doctrine by word or precept to those who are ignorant of it, and in providing the means for the acquision of knowledge. 155. By the gift of knowledge a being knows its welfare or otherwise, understands the categories Jiva and so on, and acquires the religious vows. 156. By this a being acquires Perfect knowledge, and after favouring the entire world with preachings attains to salvation. 157. "The gift of safety puts & stop to the destruction of animals through killing, causing another to kill or approving another's action by word, thought or deed.

·are sukslumo, or badara. 19 158. "The Jivas are of two kinds in accordance as they are immovable or movable. The latter are further divided into two groups--the paryāpta and the aparyāpta according as they have, or have not, all the Paryāptis, 159. “The six Paryaptis or faculties to develop are so called because they lead to perfection the alimentary system, the body, the sense-organs, the vital airs, speech and the mind. 160. "The bodied beings having one, two to four, or five organs, have four, five or six Paryāptis respectively. 161. “ The immovable lives, viz. of earth, water, fire, wind and plants have one organ only. The first four of these may be būdura or sūkshma." 162 * Plants are of two kinds---Pratyeka and Sādha- The latter again are of two kinds according as they 163. "The movable souls are divided into four groups according as they have two, three, four or five organs. Of these, those which possess five organs are further divided into two groups--sanjñin 'rational' and asanjñin'irrational'. 164. “Those who know how to learn, instruct or converse are called sanjñin, while others having merely the functions of the mind and the vital airs are asanjñin. 165. "The skin, tongue, nose, eyes and ears are the sense-organs having respectively touch, taste, smell, form and sound as their objects. 166. The worms, conch-shells, earth-worm, leeches, cowries and oyster-shells having various forms have two organs. rana. 1. faerge. 2. Bidara (opp. Sukshma) means visible to the naked eye.

·167. * The lice, bugs, insects, nits, etc. are said to have three organs. Moths, flies, black-bees, wasps etc. have four organs. 168. "The lower creatures whether living on land, under water or flying in the air, the dwellers of hell, men and gods are beings with five organs. 169. "Abstinence from killing them in any of the three ways, viz. by putting an end to their life, by causing them pain and by pressing them hard is called the gift of safety. 170. "He, who makes this gift, grants them everything; for if life is theirs, they can attain the four-fold end of human existence. 171. "Can there possibly be anything dearer to animals than their life ? No, it cannot be a kingdom, an empire or even sovereignty over high heaven. 172. The fear arising from loss of life is alike both to the worm of foeces living in foeces on the one hand, and to god Indra living in heaven on the other hand. 173. “A wise person, therefore, should always be ready, without being inadvertent, to make the gift of safety so dear to the whole world. 174. "As a result of the gift of safety, a person becomes agreeable, long-lived, healthy, beautiful, lovely and strong in the next birth. 175. "Religious charity is of tive kinds according to the prity of the giver, the receiver, the gift, time and intention. & 176. Purity on the part of the giver is present when he, wise, learned and honest gives away a thing without expecting any reward or repenting for it afterwards.

·21 "A true giver is one who thinks himself to be blessed when three things occur simultaneously viz. a desire to give, the thing to be given, and the receiver thereof. 178-82. "That gift is said to have the purity of receiver when the receiver is one who avoids sinful actions, is free from vanity of three kinds, is safe in three ways, observes five kinds of carefulness, is devoid of affection and hatred, has no attachment for cities, abodes, his limbs and chattles, is able to abide by 18,000 rules of morality, is possessed of three jewels, is brave, has the same regard for gold as for & lump of clay, always entertains the two kinds of good thoughts, has overcome the organs of sense, stocks so much provisions as barely suffice to fill his belly, always performs every kind of penance according to his ability, observes fully the seven kinds of self-control and also keeps in view the eight kinds of celibacy. 183. “An object of gift, whether it be food, drink, an ea table, sweets, cloth, or seat, is said to be pure if it is free from forty-two defects. 184. "A thing given on a proper occasion to a worthy receiver is said to have purity of time, while that which is given with due honour and without any hope for reward is said to have the purity of intention. 185. “Virtue cannot be acquired without body, and body cannot be sustained without food; religious charity," therefore, should always be practised. 186. The food, drink etc. given to right persons by way of religious charity causes continuation of the Tirtha and bestows the highest rank on the giver. 1. I. e. giving away food, drink and other necessaries of life to virtuous persons.

·187. "Right conduct is defined as the avoidance of sinful acts. It is of two sorts according as the avoidance is partial or total. See verse 152. 188. "Partial avoidance consists in the twelve vows, viz. the five minor vows, the three guna vows and the four Sikshā vows. 189. "Among these non-injury to life, truthfulness, nontheft, chastity, and non-attachment to worldly possessions have been declared by the Jinas to constitute the five Anuvratas or minor vows, 190. "The group of the three Gunavratas consists in the limitation of movement in the directions, limitation of the use of consumable and non-consumable things and the avoidance of committing purposeless sins. 191. "The group of the four Sikshavratas consists of Sāmāyika, Desâvakâsika, Paushadha and Atithisamvibhaga. 192-94. • By virtue of destruction of the Cāritra-Mohanīya-Karman those householders are enabled to undertake the partial avoidance of sins who are in practise of serving their superiors, who are attached to the duties of monks, who always desire to take food conducive to virtue, who have attained the right belief in the form of self-control, indifference to the world, disgust froin the world, faith in the existence of God and life after death, who have turned away from misbelief, who are magnanimous and who are free from passions that further lead to passion. 195. "Sarvavirati, the only path to the palace of Salvation, consists in the total avoidance of sins, viz., gross and other forms of injury to life. 1. The twelve yows can be reduced to two virtues viz. Mutual love and contentment.

·. or penance. Its outward form consists in fastin e 23 196. This is meant for the sages who are less passionate by nature, are indifferent to worldly pleasures, and are attached to such qualities as for instanse reverence for others etc. 197. "That which melts away Karman is called Tapa the inward form consists in expiation etc. 198. «The outward penance comprehends fasting, taking insufficient food, decreasing one's meal, giving up juicy food, bodily hardship and emaciation. 199. "The inward penance is of the following classes : confession and atonement of sins, service to the sick or aged, recital of holy texts, reverence, indifference to one's own body, and indulgence in good thoughts. 200. "Bhavana (or meditation, see verse 152) is devotion to the possessers of the three jewels, serving them, entertainig holy thoughts and disgust from the world. 201. “So this fourfold path of virtue that brings a boundless reward should be followed carefully by those who are afraid of transmigration." 202. "I had long ago heard of this path of virtue', said Dhana, 'but was led astray for so many days, O lord, by my own Karinan." 203. Bowing down at the lotus feet of his preceptor and the other sages, the merchant returned to his owa tent, thinking himself to be blessed. 204. Dhana, merged in high glee in consequence of that preaching, passed that night like a moment. 205. When he woke up from sleep, the panegyrist sang his glory in a sweet and grave tone resembling the sound of & conch-shell.

·as it were, to the 24 206. "The night, which was gloomy owing to the darkness of clouds, had stolen away the beauty of lotuses and had arrested the efforts of mankind, has passed away like the rainy season. 207. "The morn, in which the sun gradually grows in brightness and heat, and which is a helper to the efforts of people, has now dawned like the autumnal season. 208. “The waters of lakes and rivers have grown transparent at the approach of Autumn, just as the minds of the wise become delighted at the acquisition of the knowledge of fundamental truths. 209. "The mud being dried up by the Sun's rays, the roads have become easily passable like the scriptures, the doubts whereof have been a removed by the instructions of a teacher. 210. “The rivers have now begun to flow slowly within their banks like a train of carts, within the inner peripheries of their wheels. travellers by ripe Syâmâka, nīvâra, vâlunka, water-lilies etc. 212. "The Autumn, with the rustling of the thickets of sugarcane moved by the wind, announces as it were the time of departure to those who are ready to start. 213. "The autumnal clouds occasionally serve the purpose of umbrellas to the travellers when they grow hot by the rays of the Sun. 214. These oxen of the caravan rend the ground with their humps, as if with a view to level the unevenness of the earth for a happy journey.

·the space o 215. "The rivers on the way that were seen formerly to roar and to inundate the earth have now disappeared like clouds of the rainy season." 216. "The roads, replete with creepers bent under the load of fruits, and with transparent water everywhere have become full of provisions for the travellers without any effort on their part. 217. "The merchants are in a hurry to make for foreign countries like ganders with their minds full of energy." 218. On hearing this and taking it to be a notice of time for departure, the merchant caused the trumpets to announce his readiness for departure. 219. On hearing the sound of the trumpets that filled proceed just as a herd of cows does on hearing the sound of the cowherd's horn. 220. The sage, too, surrounded by the monks bent upon instructing millions of worthy people, started like the sun surrounded by his rays that cause beautiful lotuses to bloom. 221. The caravan-leader Dhana started off after having personally arranged for the protection of the caravan by placing guards in front, on the sides, and on the back. 222. The caravan having crossed the deep forest, the great teacher bade farewell to the master of the caravan and departed in another direction, 223. Then the merchant, having travelled through his journey without any mishap, came to Vasantapura, like the current of a river falling into the sea. 1. The phrase qualifies the clouds also.

·224. Within a short time he sold out his goods and bought the new ones in return, for wise are they who do their work quickly. 225. Fully laden with merchandise, Dhana returned to his native town Kshitipratishtha, like a cloud charged with water-vapour from the sea. 226-27. When, in course of time, the term of his life had expired, he died and, as a result of the gift made unto the sage, was reborn as a twin in a place situated on the northern bank of the river Sită and to the eastern side of the Jambu-tree in the country of Uttara Kuru where Sushamâ- the period of unmixed happiness is always current. 228. In that age, human beings had 256 bones in their vertebral column, and felt hungry on every fourth day." 229. They were born twins, were three gavyūti in height, attained to the age of three palya, brought forth children in the latter part of their life, had momentary passions and were free from selfishness. 230. After rearing their twin offspring for forty-nine days, they died and were reborn among gods. 231. In the country of Uttara Kuru the lands were naturally beautiful, having sands as sweet as sugar and waters as clear as the autumnal moon-beams." 1. As the Indians take two meals a day, the phrase "to feel hungry at the time of eighth meal' would mean to eat on every fourth day. 2. For a similar description of the Uttarakura in the Mārkandeya Purāna see additioual notes.

·27 232. There grew in that country ten kinds of Kalpa trees, viz., Madyanga and so forth which gave the desired objects to the people without any effort on their part. 233. The Madyangas supplied wine; the Bhringas, pots; and Türyangakas, excellent musical instruments of Varying notes. 234. The Dīpasikhas and Jyotishkas spread wonderful light. The Citrīngas supplied wreaths, while Citrarasas, in their turn, supplied food. 235. The Manyangas furnished ornaments; the Gehakäras houses; and the Anangas, various sorts of divine clothes. 236. These gave fixed objects, and at times unfixed also. But there were other Kalpa trees which satisfied all the desires. 237. Endowed with all the desired objects like a Kalpatree in heaven, the merchat Dhana, living the life of a twin, enjoyed sensual pleasures. 238. After enjoying the life of x twin, the soul of Dhana was reborn as a god in the heaven called Sudharma by virtue of the gift in his previous birth. 239-41. Falling from the Saudharma heaven, he was born as a son named Mahâbala because of his great strength on Candrakantê queen of Satabala, the chief of the Vidyadharas in the city of Gandha-Samriddhaka situated on the mountain Vaitâdhya in the country of Gandhåra, in the high region of Gandhilâvati of the Western Videba. 242. Protected by guards and fondly reared everywhere, his body gradually grew like a tree.

·garden of Rati (or sport), a sharp weapon of Cupid 28 243. That magnanimous young one, as he learnt up all the arts one after the other, became a pleasure to the eyes of the people like the full moon. 244. Then he, through the instrumentality of his parents, was timely united in marriage to a girl, Vinayavati by name, who was an embodiment of modesty and beauty. 245. He, then, attained to youth which is a pleasure charmi to attract love-sick maidens. 246. The soles of his feet were flat but their upper surfaces were gradually rising up, thus resembling the back of a tortoise. His waste was so slender that it surpassed the waste of a lion. 247. His chest imitated the beauty of a slab of the Golden mountain, while his protruding shoulders resembled the bump of an ox. 248. His arms bore the beauty of the hood of the serpents' king, and his forehead looked as attractive as the half-risen full moon. 249. He of a steady appearance enjoyed the full beauty of the Meru mountain by reason of his golden complexion, and the jewel-like lustre of his nails and teeth. 250. Once upon a time, Satabala, the wise king of the Vidyadharas, who was mighty and well-versed in the fundamental truths thought:- 251. "Alas! how long should this body, which is inapure by nature, be protected and refreshed by artificial means ? 1. Cf. Panjābi Kaman.

·29 252. "Whether one always takes care of the body or never at all, it must decay, just as a person, evil by nature, must do harm whether you honour him or not. 253. "Ah! the people get disgusted at the mere sight of stool, urine, cough etc. when passed out. But how strange it is that they do not get disgusted of them when they are within the body! 254. Highly painful diseases are generated in the body like dreadful snakes in the hollow of an old tree. 255. "The body is by nature perishable like an autumnal cloud, wherein the beauty of youth is like a streak of lightning which disappears immediately after its flash. 256. « Life is restless like a banner. Riches are unsteady like a wave. Enjoyments are full of danger like the hood of a snake, and associations are unreal like a dream. 257. Being heated day and night by the passions of love, anger and so forth, the soul within the body burns like a medicine burning in a sealed crucible. 258. “How strange is it that man, thinking himself to be happy in the enjoyment of pleasures, does not at all feel disgusted with them like, a germ of foeces, with foeces ! 259. “A person, whose mind is captivated by the enjoyment of sensual pleasures ending in misery, does not see his death, just as a blind person does not see a well at his feet. 260. “The soul, infatuated by worldly pleasures which are sweet to taste but poisonous in effect, remains dormant, and does not awaken to its own good. 261. «The four ends of human life being equal, the soul becomes attached to desire and wealth that lead to sin; but alas | not to virtue and salvation.

·80 263."In spite of being born as man, it is through merit alone that one gets Arhat as one's god, and good monks. 8s preceptors. 264. "If we do not reap the fruit of this human life, then, we are, indeed, deprived of it by thieves inspite of there being a city for our protection. 265. "So this very day, having shifted the burden of kingdom on the young prince Mahabala, who is now able to wield arms, I shall strive after my own good." 266. Resolving thus, Satabala summoned Mahabala who was very modest, and explained to him why he was going to bestow the kingdom on him. 267. Abiding by his father's wishes, Mahabala consented to take up the reins of the government. The magnanimous are always reluctant to violate the orders of their superiors. 268. Thereupon, Satabala seated Mahabala on the throne, installed him and drew the auspicious mark on his forehead with his own hand. 269. The new king having the loveliness of a jasmine flower, shone, on account of the Sandal mark on his forehead, like the Udayácala with the rising moon. 270. He, with his paternal umbrella as white as the feathers of a swan, imitated the beauty of a lofty mountain with autumnal clouds hovering over it. 271. He with & pair of chowries waving about him, looked like a clouds with a couple of white cranes on its sides. 272. At the time of his installation, the auspicious. drums that emitted a deep roaring sound, caused the quap- ·37 ters to echo therewith, just as the rise of the moon causes the sea-shore to echo (with the blows of the tidal waves). 273. When his ministers and feudatory chiefs had gathered round, people thought him to be a second Satabala in a changed form. 274. Thus entrusting the kingdom to his son, Satabala on his part took the empire of tranquility at the feet of his preceptor. 275. Though he threw off the worthless worldly objects, and held the three precious jewels, the disposition of his mind was equal everywhere. 276. He, who had control over his senses, extirpated the passions from the very root, just as the current of a river roots out the trees growing on its banks. 277. He of great might, with limited bodily movements, and delighting in his own mind, endured all sorts of unbearable privations. 278. On account of his thoughts of good will towards all creatures, he was constantly plunged in meditation and unlimited delight, and remained as it were always in salvation. 279. After passing his days at ease in meditation and penance, that magnanimous soul reached the abode of gods. 280. Mahābala on the other hand, attended by mighty angels and demigods, ruled over the earth like Indra of irresistible away. 281. Surrounded by damsels he passed his time in pleasure in beautiful gardens like a swan swimming happily in the different parts of a lotus-lake. 282. On account of the echoes of music played constantly before him, the caves of the Vaitādhya mountain acted like after-singers.

·283. Encircled by females on all sides (lit. in front, on the back and on both the sides), he looked like the embodiment of Sringāra-rasa. 284. As he was always indulged in sensual pleasures to his heart's contents, days and nights appeared equal to him as on the equinoxes. 285. Once upon a time he sat in his court-room attended by his ministers and chieftains who seemed to adorn the building, as it were, with extra pillars of jewels. 286. All the courtiers made obeisance to him, took their respective seats and fixing their eyes on him, imitated the posture of a yogin. 287. Among the ministers there were present Svayanıbuddha, Sambhinnamati, Satamati and Mahāmati, 288. Svayambuddha who had a firm belief in the Jaina religion, who was an ocean of nectar-like devotion to his master, and who was & mountain of jewels of wisdom thought thus:- 289.<Fie on us who sit indifferent while our master, addicted to sensual pleasures, is being carried astray in our very presence by his senses as if by wicked horses. 290. "At the thought that the life of our master, addicted to such fell pleasures, is being ruined, my mind is greatly distressed like a fish in shallow water. 291. “What difference will there be between his pleasure companions and us, his ministers, if we do not lead him to a better position ? 1. The similarity between day and night at the time of équinoxes consists in their equality of length, while to Mababala the day and night seemed sin ilar because he observed to difference between them, being always indulged in seostal pleasures.

·09 (6 292. Our master therefore, should be informed of this, and be taken on to the right path by us; for kings, like streams, follow the path in which they are led. 293. Let those, who depend for their livelihood on our master's evil ways, speak ill of us. Do people cease from growing corn from fear of its being eaten away by beasts ?” 294. Thus resolved, Svayambuddha, the foremost amongst the wise, spoke to the king as follows with folded palms :- 295. Will the ocean be satisfied with the waters of the rivers of the whole world; or the submarine fire, with the waters of the ocean ? 296. Will Death be gratified with taking lives, fire with fuels, or the soul with objects of senses? 297. “ The shade of the banks of a river, the wicked, the objects of senses, snakes and poison, if resorted to, always lead to peril. 298. "The passion of love, which is sweet at the outset but is bitter in the long run, grows all the more if indulged in, like sensation of itching when satisfied by scratching. 299. · Lust is the messenger of hell, and an ocean of misery. It is the root of the creeper of misfortune, and a stream to water the tree of sin, 300. “People, overcome with love as if with vanity, are led astray from the right path and consequently fall into the cave of the world. 301. " House-holders' wealth, virtue and salvation resemble their houses into which Cupid, finding an entrance, digs like a rat. 302. "Women, like poisonous creepers, infatuate men by their mere sight, touch and enjoyment.

·prong path with 303. “Maidens are nothing short of nets of a fowler in the shape of Cupid, which lead people, like deer, to their utter ruin. 304. "The pleasure companions of a king are his friends in palmy days only, for they never think of their master's future welfare, 305. “Alas! these mean and wicked companions full sweet words relating to females, songs, dances and love-talk. 306. " How can a man, born in a good family, hope to thrive in a bad company? How far cap a plantain tree grow beside a jujube one ? 307. "Therefore be pleased my hereditary lord, do not be at non-plus. Wise as you are, you should refrain from vice, but should give up yourself to virtuous deeds. 308-10. "A man without virtue is of no use like a tree without shade, a lake without warter, a flower without fragrance, an elephant without tusks, beauty without loveliness, a kingdom without a minister, a temple without a god, night without the moon, a hermit without character, or a face without eyes. 311. "Even a universal monarch, if sinful, is reborn in & place where the acquirement of bad food even passes like a kingdom for him. 312. “A person though born in a high family has to live in the next birth on offals like a dog, if he be destitute of virtue. 313. “Even a Brahman is reborn among the Mlecchas if he is devoid of virtue, commits sins leading to sins, and is wicked like a cat, ·314. "Men devoid of virtue are reborn la cats, fierce animals, tigers, hounds and vultures, and are subjected to long transmigration. 315. " Persons devoid of virtue are repeatedly born in foeces and other impurities where they are crushed by cocks and other birds with their beaks and claws. 316. “People devoid of virtue are born in hell and are angrily tormented by Paramādharmika gods as if through revenge. 317. Fie on the sinners who burn in the fire of vehement and endless sins. 318. “From virtue one attains one's good as from one's best friend, and by means of virtue one crosses the river of misery as if by a boat. 66 319. People, who always strive to acquire virtue, are like crest-jewels among persons. They are resorted to by riches like trees by creepers. 320. "Mental and physical diseases and other calamities that are a source of trouble, are suppressed by virtue like fire by water. 321. Virtue alone is a reliable security for procuring blies in the next birth. 322. "In short, my lord, it is through the power of virtue alone that people reach the highest point of the universe just as they do the top of a palace by means of a ladder. 323. "It is as a result of virtue alone that you have gained kingship over the Vidyadharas. Take shelter again under virtue for a still higher acquisition.'

·326. "None else but 36 324. On hearing this Sambhinnamati, who was, like the night of Amāvāsyā, a heap of darkness of utter misbeliefs, and had evil motives like poison, began to speak thus:- 325. "Well said, my friend Svayambuddh. Your motives are clear from your own words just as the quality of food taken can be guessed from belching. dare to utter such words for the welfare of His Majesty who is always frank and gracious. 327. "Harsh by nature must be the teacher who has taught you to speak before His Majesty these words that resemble an untimely fall of lightning. When we see that only such people enter into service as are themselves desirous to enjoy pleasures, why then, should they advise their master not to enjoy them (i. e. pleasures)? 329. To strive for the enjoyment of the next world, leaving those of the present one is like licking the elbow, leaving the ambrosia on the palm. 330. "It is irrelevent to say that virtue brings its reward in the next world for there exists no next world owing to the absence of its dwellers. 331. "Consciousness is a thing that naturally grows out of the elements--earth, water, light and air; like the intoxicating power arising from sugar, rice-powder and water. 232. “There is no such thing as soul in the body separate from the body itself, which, leaving it behind would go to the next world. 328. 1. In vv. 325-45 the materialistic views of the Carvaka system have been propounded.

·37 333. “Worldly pleasures, therefore, should be enjoyed without restriction. One should not deceive oneself. It will be an utter folly to lose sight of one's self-interest. 334. "We should not care about virtue or vice for they stand in the way of enjoyment. To speak the truth they are absolutely non-existent like the horns of a donkey. 335. “What virtuous act was performed by that piece of stone' which is adored with a bath, anointment, garlands, clothes and ornaments ? 336. “What evil deed was committed by that piece of stone, sitting on which people make water or pass stools. 337. "If creatures are born and die in consequence of their previous Karman; then, by what Karman are generated and extinguished the bubbles on the surface of water ? 338. "(There being no answer to these questions), it is proved, therefore, that a creature acts according to its will as long as it retains consciousness. After the cessation of consciousness, there is no rebirth. 339. “The statement, that every one who dies is born again, is a mere gossip, for it cannot be proved in any way. 340. “So, let Your Majesty dally with women of exquisite beauty and loveliness in a bed as soft as Sirisha-flower without any hesitation. 341. “Let Your Majesty take ambrosial food and drink to heart's contents. He who dissuades you from it should be regarded as an enemy. 342. “Let Your Majesty remain besmeared day and night with paste of camphor, agaru, musk and Sandal in such a way as to appear as if you were made wholly of perfumes. 1. E. g. an idol of a deity.

·343. "Let Your Majesty always feast your eyes with the sight of pleasure gardens, conveyances, picture-galleries etc. 344. "Let the sweet notes of songs, keeping tune with pipe, harp, tabor and such other instruments, please Your Majesty's ears day and night. 345. “As long as a man lives, let him live happily, enjoying the worldy pleasures. He should not bother himself about virtuous deeds, for people do not reap the fruit of virtue or vice." 346. "Alas", said Svayambuddha, "the atheists, who are enemies to themselves as well as to others, drag down people into bottomless pits, just as a blind man leading another blind man causes him to stumble. 347. " As we feel the existence of happiness and misery, so we feel the existence of soul. Nons can refute its exis, tence as there is no contrary proof. 348. How could the direct perception 'I am happy, I am miserable' urise in a being unless there be a self-existing soul ? 349. “When the existense of soul in one's own body is proved directly by one's own feelings, its existence in other bodies, too, can be proved by inference. 350. "From the fact that every action proceeds from intelligence, the existence of consciousness in one's own body and in that of others is proved. 351. "Doubtlessly there exists a next world for conscious beings, as everyone who dies is born again. 852 · The self-same consciousness passes from one life nto another in the same manner as from boyhood into youth and from youth into old age.

·39 353. Without the continuous habit due to previous consciousness, how can a new-born babe, untutored as it is, suck the breasts of its mother ? 354. "How can consciousness grow out of unconsciousness when we see in this world that products are the images of their causes ? 355-56. "Taking it for granted that consciousness arises from elements, let it be decided whether it arises severally or from all of them taken together. If you take the first view, should not there be as many consciousnesses as there are elements ? But if you accept the second view, how is it, then, that consciousness of a particular nature results from different elements of distinct character ? 357-58. "The earth contains the qualities of sight, smell, taste and touch. Water comprises the qualities of sight, touch and taste. Light bears the qualities of sight and touch, while air has the quality of touch alone. The difference between the qualities of each is clear to the uneducated even. 359-62. "If you say by way of contention that the origin of pearls from water--the two things being quite distinct from each other-proves the origin of consciousness from unconscious elements, even then, your argument does not hold good, for water is invariably seen in pearls also. Further, both (water and pearl) are possessed of material form. How can they be called distinct? Moreover, the instance of the unconscious intoxicating power originating from the unconscious powder of rice, water etc., cannot be applied to the case of consciousness being produced out of unconsciousness. Besides this, you cannot prove by any ·46 means that Soul and body are identical with one another, as the body can be seen at times to be without consciousness even in its normal condition. 363. "Moreover the instance that one piece of stone is worshipped whereas another is tarnished with urine etc. is faulty, for inanimate objects are devoid of the feelings of joy and misery 364. "Therefore, the soul, which has a life after death, is quite distinct from the body it animates; and there exists the next world, too, as the result of our own virtue and vice. 365. “The conscience of a man dies out by embracing women, just as butter melts away with the heat of fire. 366. "A man, who freely feeds himself on diet containing a large quantity of juice, does not know, like a beast, his own good. 367. " By the smell of Sandal, agaru, musk, camphor etc. the feeling of love, like a fell snake, at once attacks men. 368. “A person, having feasted his eyes upon the beauty of women etc., falls from the path of virtue; just as one stumbles, when the border of one's garment is entangled in a hedge. 369. "Music may impart happiness for a time, but it repeatedly infatuates a person; and, like friendship with a knave, produces no good whatever. 370. "Give up, therefore, all objects of sensual pleasure, for they are sole friends of sins, the only enemies of virtue, and the draggers towards hell. 371-73. “I bid farewell to that wise person who does not believe in the great difference between the fruit of virtue and that of vice although he clearly observes it in the ·following instances; viz., one is a servant, while another is a master; one begs alms, another gives it; one acts as & conveyance upon whom another mounts; one begs protection from fear and another grants it to him. 374. It behoves you, my lord, therefore, to shun vice, the source of misery like the advice of a wicked person, and to resort to virtue, the source of happiness like the advice of an honest friend. 375. “But there is no soul, interrupted Satamati, other than the momentary knowledge about the categories, 1 376. «The conception of permanence in things is due to previous impressions. In reality there is no unity between the preceding and the following moments." 377. Then Svayambuddha replied, There is nothing in the world that does not yield & product. Water and straw, fed to a cow, yield milk. 378. "There is nothing in the world, which like the hair of a tortoise or fluwes in the air, absolutely leaves no product. The doctrine of transitoriness is, therefore, of no value. 379. "If a thing be transitory, should not its issue be so ? The latter beiny eternal, how can the whole be not eternal. 380. "If all things are momentary, how will you support the demnand of a deposit, or the remembrance and recognition of an object previously seen ? 7 1. Satamati propounds the doctrine of Ksanikavāda'. 2. TIK born of an ass and #f2T9o4 "flower in the sky are common examples by wbich Sanskrit logicians illustrate the total absence of a thing.

·39 381. "If we admit the principle that everything dies tlie next moment after its birth, there will be an anomaly as regards the relation of parents to their son who survives in the next inoment, and that of the son to his parents. 382. “So also will be the case with a wife and a husband if we regard their existence to be merely momentary. The relation of the husband to his wife and that of the wife to her husband will be quite anomalous just after the moment of their marriage. 383. "If a perpetrator of evil deeds here, escapes their consequence in the next world, and it falls to the lot of another; then, there will be non-fructification of what was done and fructification of what was not done." 384. Everything is a mere illusion”, said the fourth minister, 'for there is nothing in the world which has a real existence. The phenomenal world bears resemblance to a dream or mirage.? 385. “The distinction which one is accustomed to make between a preceptor and his disciple, between father and son, between virtue and vice and between one's own and another's, is merely conventional and not real. 386-87. "Just as a jackal who runs after a fish leaving his bit of flesh on the shore, loses both, for the fish jumps into the water, and the bit of flesh is taken away by a vulture; so do people deprive themselves of both the objects if they strive after the enjoyments of the next world, leaving the worldly pleasures behind. 388. "Alas! on hearing the false doctrines of the heterodox sects, people get frightened at the tortures of hell, and in vain subject their body to hardships of religious vows. 1. This refers to the doctrine of Maya.

·43 389. Just as the bird lāvaka, fearing his fall onto the ground, dances on one leg only, so do people in this world practise penance, fearing their fall into hell." 390. " If the things are not real', said Svayambuddha, why do they serve our purpose ? If you say, an illusion, also, can serve the purpose, why then, is the elephant seen in a dream of no service ? 391. "If you do not hold the relation between cause and effect to be real, then why do you fear from the falling thunderbolt ? 392. "If it be so as you say, then there will be no existence of yours or mine, there will be no speaker, nor the thing spoken of. How could the achievement of a desired object be possible in practice ? 393. "You are ever deceived, my lord, by these Pandits who are covetous for pleasures, expert in wrangling and blind to the future. 394. Therefore, relying on your own conscience, give up worldly pleasures, and take hold of virtue, O Lord, which is the cause of bliss both here and in the next world." 395. Then the king with a glowing countenance said, “ You have rightly advised me, O Svayambuddha of great wisdom. 396. It is proper that we should adopt the virtuous course. We are not antagonistic to virtue but it should be adopted at a suitable occasion, just as weapons are taken up at the time of war. 397. "Is there any one who would allow youth to pass away without making its proper use, or would allow :

·friend, seen after a long time, to depart without showing him due honour ? 398. “Now you have not given me this instruction at the proper time. Recitation of Vedic stanzas does not please one's ears when a harp is being played on. 399. " When the next world and the reward of virtue are dubious in themselves, why, do you, then, advise me at an improper time to refrain from earthly pleasures ?” 400. Thereupon Svayambuddha with folded palms replied, “Your Majesty may not doubt the inevitable reward of virtue. 401. *Do you reinember when we were boys, we went to the Nandana park, and there saw a beautiful god ? 402. “That gracious god, then said to you, O King, I was your grandfather, Atibala by name, in my past life.' 403. "Being disgusted with earthly pleasures as with & cruel friend, I took recourse to the three jewels and relinquished my kingdom like a straw. 404. "At the eleventh hour I followed renunciation, the top of the palace of vows, by virtue of which 1 was born as the lord of the Lántaka heaven. 405. "You should not be negligent towards virtue,' said he, and disappeared then and there like a streak of lightning after its flash. 406. Remember, therefore, your grandfather's words and have faith in the next world, for no other evidence is required in support of ocular proof.” 1. I. e, Right Belief, Right Knowledge and Right Conduct.

·His sons, friends 407. The king, too, said, “I am well reminded of my grandfather's words. Now I believe in the next world which must be in consequence of one's virtuous or vicious deeds. 408. Finding a good opportunity, the prime minister who was like a rainy cloud to settle down the dust of misbeliever's doctrines began to speak delightfully as follows:-- 409. "In the days of yore, there was in your dynasty a king, named Kurucandra. He had a queen called Kurumati and a son, Harishcandra by name. 410. "He was a tyrant and took delight in sinful acts. He took the lead in committing ignoble deeds and was as cruel as the god of death. 411. Inspite of being grim and cruel, he enjoyed the kingdom for a long time. Matchless, indeed, is the reward of virtue acqired in previous births. 412 “When his end was near at hand, there occured a great upset in the humours of his body, and it served as a sample of the approaching miseries of hell. 413. His cotton-bed became as painful to him as & bed of thorns, and his delicious food became as bitter to him as a Vimba fruit. 414. “Sandal paste, camphor and inusk gave bad odour to him. enemies, his eyesore. 415. "Songs were as harsh to his ears as the braying of an ass or camel or the yell of a jackal. Or rather, everything becomes reverse when the result of virtue runs short. 416. "Serving him with the objects of enjoyment, which turned into pain after giving a momentary pleasure, Kuru·seen. $6 last het mati and Harishcandra waited upon him all the night un- 417. “Being afflicted with morbid fever, the king felt as if all his limbs were in contact with burning charcoals. At 418. “Having performed the funeral ceremonies of his father, Harishcandra governed his kingdom always follwing the path of virtue. 419. Having actually seen in his father's death the consequences of evil deeds committed in this world, he always spoke of the importance of virtue from among the four objects of human life, is of the sun from ainong the planets. 420. "One day he ordered his early friend, Subuddhi, a Srāvaka, to listen to the preachings of the virtuous and to repeat the same unto him. 421. "Subuddhi performed his duty every day most attentively, for a favourable command is executed with a double force by a good servant. 422. “Harishcandra on his part, fearful of sins, received those preachings with eagerness just as a patient, fearful of disease, takes a medicine. 423. "Once upon a time gods came down to show honour to the sage Silandhara who had just acquired the Perfect knowledge in the outer garden (of the king's capital). 424. Being informed of it by Subuddhi, the king with a heart full of devotion, came on horse back to the sage to pay him respect. 422. "The king, having saluted the sage, took his seat whereupon the great sage gave him a religious discourse which acted as moonlight to dispel the darkness of misbelie£.

·426. "When the discourse was over, the king with folded palms enquired of the sage as to what had become of his father after death. 427. "The sage replied, Your father has gone to the seventh hell, my lord, as persons of his type have no other course than that.' 128. "On hearing this the king became apathetic to the world, and after bowing dowing to the save, came back to his palace. 429. "He, then, made over the charge of his kingdom to his son and said to Subuddhi, I shall adopt the life of a hermit, please always instruct him as you did me.' 430. "I shall follow the suit, О king replied he, but my son will advise your son as I did you.' 431. Both the king and his minister took the vow of renunciation that acted like Indra's thunderbolt in rending the mountain of Karman; and observing it for a long time attained salvation. 432. "There was another king in your dynasty, Dandaka by name, who governed his kingdom with an iron hand, and was like Yama to his enemies. 433. A son was born to him known as Manimālin who, like the Sun, filled the space of the quarters with his glory. 434. "Dandaka became excessively attached to his wife, friends and sons, to wealth, gold and jewels which were dearer to him than even his own life. 435. "Always entertaining thoughts of misery and pain, Dandaka met his end in course of time, and was reborn as a boa-constrictor in his own treasury.

·436. "He swallowed every one who entered the treasury, for he was cruei-hearted and was ready, like fire, to consume anything that came into his way. 437. The other day when he saw Manimālin enter the treasury, the recollections of his previous birth came upon him and he recognised the prince to be his own son. 438. “ Manimālin took the boa-constrictor to be some relative of his reborn as such after death, for it bore a serene appearance like that of affection incarnate. 439. "Knowing him to be his father according to the information of the learned sages, he sat before him and gave a discourse on Jaina religion. 440. “Comprehending the Jaina religion, the boa-contrictor took the vow of renunciation and died entertaining good thoughts and consequently was reborn as a god. 441. “Moved with affection for his son, this god once alighted and made over to him a divine necklace which now adorns your chest. 442. “You are born in the family of Harishcandra, while I in that of Subuddhi. It is this feeling of hereditary and mutual friendship that induces me to bring you on the path of virtue. 443-45. " The reason why I gave vent to my advice at an inopportune moment, is that I saw this very day & pair of flying monks who like the Sun and the moon sembled together, appeared to light up the whole world and dispel the darkness of ignorance and, who endowed with superhuman knowledge, had been giving a religious discourse at the end of which I enquired from them the duration of your remaining life. as- ·49 446. They declared that you would live for & month more and hence I advise you even to-day to adopt the path of virtue, O my wise lord. 447. "O Svayambuddha, the treasure of wisdom', said Mahābala, "you are my only friend who wish my good. 148. You have well roused me who had been overpowered by the sleep of ignorance, and had become a slave to sensual pleasures. So tell me what I should do further. 449. "What virtuous deeds can I perform now that my end is drawing so near? It is impossible to dig a well when fire has broken out. 450. "Do not get disheartened, but take courage my lord, said Svayambuddha. Have recourse to the life of a monk, for that is the only friend for the next world. 451. "What to speak of heaven, salvation even can be attained by a man who renounces the world for even as short a period as a day." 452. Mahābala consented to it and placed his son on the throne just as an Ācārya consecrates an image in a temple. 453. He then, distributed alms through kindness among the poor and the helpless to such an extent that a beggar could hardly be found af:erwards. 454. Like a second Indra, he made offerings of fine clothes, jewels and gold flowers to every temple. 455. Then, having pardoned his relatives and the household, he took initiation at the feet of the great sage, that was a friend, as it were, to the glory of salvation.

·456. Along with the vow to abstain from all sinful actions, he of magnanimous nature, gave up the four kinds of food. 457. He was always merged in the nectar lake of meditation, and never felt sorry at it, just as a lotus-plant does not wither though it constantly remains under water. 458. He, the leader among the mightiest, shone with all his former splendour as if he had been taking his food and drink as usual. 1 459. Always muttering the formula of five salutations, he firmly kept a continuous fast for twenty-two days, and died. 460. By virtue of his acquired merits, as if by divine horses, he at once reached the heaven of Isāna so difficult to reach 461. He sprang forth as a god in a bed in the Vimăna of Sriprabha just as lightning springs forth from the interior of a cloud. 462-64. He was named Lalitänga in the truest sense of the word for his form was divine and well-shaped and was free from the seven constituents of the body. It was as tender as a Sirisha flower. Its loveliness brightened every quarter. He had an adamantine constitution, was full of energy, and bore auspicious marks. He could assume any form he liked, was endowed with Avadhijñāna and was proficient in all branches of knowledge. He was free from 1. I. e. Salutation to the Arbats, salutation to the Siddhas, salutation to the acaryas, salutation to the upādhyāyas, and salutation to all other monks.

·and 1 blemishes, was master of inconceivable glory, and possessed all the occult powers such as Animan and so forth. 465-67. He had a pair of ankles on his feet, a girdle arms, a string of pearls on his breast, & necklace round his neck, a pair of ear-rings in his ears and a wreath and a diadem on his head. All these ornaments and divine clothes he gained along with youth, an extra adornment for his body, 468. He found that drums were being beaten which caused the quarters to resound with their echoes, and that bards were crying out, “May you be victorious, you are * delight to this world," and so on. 469. Filled with echoes of songs, instrumental music and bards' shouts, the whole Vimāna appeared as if resounding joyously at the arrival of its ruler. 470. He rose as if from sleep, and seeing all this tumult wondered whether it was a magic, a dream or an illusion. What else could all this be ? 471. “Are these dances and songs meant for me? Do these humble people wait upon me as their lord ? 472 “How have I reached this place which is at once lovely, beautiful, enjoyable, pleasant, and a source of delight ?" 473. He who was in a great doubt, was thus informed in a sweet voice by the door-keeper with folded palms :- 474. “O lord, we are fortunate this day in finding in you our master. Please favour us, who are meek, with your nectar-like glances. 1. See yy. 844-80, 19685 ·475. "This is, my lord, the heaven of īsāna where all the desires can be satisfied. It is full of imperishable resources, and is the abode of everlasting happiness. 476. “By virtue of your own meritorious deeds you have gained, in this heaven the Vimāna of Sriprabha which you now grace with your presence. 477. Here are your peers, the Sâmânika gods, the ornament of your court, seated among whom you appear manifold though you u are only one in reality. 478. Here are the Trayastrimsa gods to assist you as ministers and priests. They are waiting for orders. You can give them commands as the occasion arises. 479. “These Pârishadya gods are your pleasure-companions. They will amuse you by playful and joyous entertainments. 480. "Here are the Atma-rakshaka gods or your bodyguards who are always clad in armour, are active, bear thirty-six kinds of arms, and are extremely dexterous in the protection of their master. 481. ** These Lokapâla gods will guard your town, and the Anikapati gods will act as commanders of your army. 482. «The Prakırnaka gods are the inhabitants of your towns and country and will gladly accept your orders like wreaths, O Lord. 483. * The Abhiyogya gods will act as messengers and conveyances, while the Kilbisha gods will perform menial duties for you. 484. "These palaces, built of precious stones and having beautiful court-yards full of handsome goddesses, are for your delight and pleasure, ·53 485. “Yonder are the tanks paved with jewels and abounding in gold flowers. There are your pleasure-mountains with tops made of gold and jewels. 486. Here are pleasure streams of transparent water that always fill the mind with delight. There are the pleasure-gardens in which trees are laden with perennial flowers and fruits. 487. This is your court-house, built of gold and jewels, which like the solar disc, fills the space of quarters with its lustre. 488. "These prostitutes holding chowries, mirrors and fans in their hands are always at your service. 489. “This band of Gandbarvas who are expert in the use of the four kinds of musical instruments, are always ready to perform music before you." 490. Concentrating his attention by virtue of his Avadhi-knowledge, he recalled to his memory his former life like events of yesterday. 491. * Ah! I was the lord of the Vidyâdharas who was initiated into the Jaina religion by Svayambuddha, my minister and spiritual friend. 492. "When I renounced the world, I directly took the vow of fasting and as a result thereof have reached this heaven. How great is the power of virtue ?” 493. Remembering this, he stood up on his legs, and leaning on the hand of the door-keeper, ascended the throne amidst shouts of joy. 494. Then he was installed by the gods as their king, and was fanned by them with chowries. The Gandharvas sang his glory in melodious notes.

·495. Then he rose from his throne with a mind full of devotion and going to the temples of the Jinas worshipped there their images. 496. While the gods sang melodiously in the three gamuts, he praised the presiding deity in various hymns. 497. Then he read out passages from the holy books that are lamps of knowledge, and paid homage to the relics of the Jinas preserved in towers of the temples. 498. Then he of glowing appearance, with a divine umbrella as bright as the full moon, held over his head, repaired to his pleasure house. 499-510. The lord of Srīprabha, exceedingly delighted at heart, found there his consort, Svayamprabhâ, who surpassed the brightness of lightning by her own splendour. Her body was an island of lotuses as it were in the ocean of loveliness on account of her exceedingly tender feet, hands and face. Her round thighs, tapering down gradually, seemed to be Cupid's. quivers deposited with her. Her extensive buttocks under & white garment imitated the beauty of a river the sandy banks whereof were covered with a flock of ducks. On account of carrying the weight of her rising and muscular breasts, she with her slender belly, appeared like the middle portion of a thunderbolt. She had a beautiful throat having three folds and a melodious voice which declared the victory of king Cupid as it were by a conchshell. Her bright lips outdid the redness of bimba fruit. Her nose appeared as if it were the stalk of the lotus of her eyes. She captivated the hearts of people by her charmingly graceful cheeks and forehead) that had stolen and divided 1. The explanation of fearTETIT as pere HETI TT TTET- लिक आभरणविशेषं तेन given in the footnotes by the editor of the text is evidently wrong.

·55 Her ears among themselves the beauty of the full moon. had stolen the beauty of Cupid's cradle, while her eyebrows that of his bow. She looked exceedingly lovely on account of her braid of hair that imitated the serene colour of collyrium and resembled a swarm of black-bees hovering about her lotus-like face. With a wealth of ornaments all over her person, she appeared like a moving branch of Kalpa-tree. She was surrounded by thousands of lotusfaced lovely nymphs like the river Ganges by a number of streams. 511. He, the foremost among gods shared the same bed with her who cherished a great affection for him, and who, seeing him from afar, rose from her seat to pay him homage. 512. Sharing the same seat with her, he looked charming like a tree within a trench twisted round by a creeper. Their hearts were always united by mutual love as if fastened together by strong chains. 514. Owing to his indulgence in love with her, a considerable length of time seemed to him to have passed like a moment. 515. Then Svayam prabhâ fell from heaven like a leaf from a tree. Even Indra cannot stay in heaven when the period of his life has expired. 516. At his wife's fall from heaven Lalitânga fainted as if crushed down by a mountain or struck with thunderbolt. 517. He shortly came to his senses, and began to wail piteously which caused the Vimâna Sriprabha, too, to wail with echoes.

·518. He could not derive any pleasure in gardens or tanks. He did not feel happy on mountain or in the Nandana park, 519. " Where art thou, my love? where art thou ?" ejaculating thus in deep sorrow, he roamed from place to place as if he saw Svayamprabhâ in every object in the world. 520-21. On the other hand Svayambuddha grew indifferent to the world at his master's death, and getting initiation at the hands of the Acārya Srīsiddha, observed the vows without any infringement for a long time and by virtue of these was reborn as a Sâmânika god, named Dridhadharma, in the Txâna heaven. 522. In consequence of his relation with Lalitānga in his previous birth, he felt a friendly affection for him, and, wise as he was, began to console him with the following words: 523. "Possessed of great power as you are, why are you overwhelmed with grief for a mere wife? The wise do not undergo such & plight even at the loss of their life.” 524. “What are you talking, my friend? said Lalitānga. It is easier to sustain the loss of one's own life than to suffer pangs of separation from one's wifa. 525. "The only thing that I value in this world is a fawn-eyed damsel without whom all the wealth of the world is useless to me." 526. Then that Sâmânika god of Isâna heaven, being distressed at his friend's affliction, concentrated his attention, and, ascertaining Sriprabhâ's whereabouts through his Avadhi-knowledge, said as follows:

·57 527. "Do not be as disheartened, O magnanimous one. Have courage. I have found a trace of your wife while making a search for her. 528. “There is an indigent householder, named Nagila, living in the town of Nandigrâma in the country of Eastern Videha in the Dhâtaki continent of this earth. SO 529. “For the purpose of filling up his belly, he wanders like a spirit all the day, and being fatigued with hunger and thirst, goes to bed and rises up again the next morning in the same condition. 530. "He has a wife, Nāgasrī by name who is foremost among the unfortunate. She is his constant companion like hunger that of the poor. 531. "Six daughters were born to him in succession like so many boils on the body of an individual suffering from itch. 532. « These daughters of his, like the young ones of a pair of village swine, were voracious by nature, ugly and consequently despised by every one. 333. * In course of time Nāgasrī conceived again, as it is an admitted fact that the wives of poor people conceive oftener than usual. 534. "Upon this Nāgila said to himself, "What Karman could have brought such a consequence that even in this world I am tormented with the pangs of hell ? 535. *This wretched poverty which is innate, severe and irremediable, afflicts me like a disease of the same nature. 536. These daughters who bear no lucky marks on their body, and are Misfortune incarnate, have ruined me like enemies of previous births.

·piercing 58 537. If this time, too, a daughter is born to me, I shall go to a foreign country, leaving my family behind. 538. While absorbed in these thoughts, his wife gave birth to a daughter the news whereof he heard like, a needle 539. “Nägila set out with his face turned upwards (i.e. in no particular direction) after leaving his family like a vicious bullock that goes astray after throwing off its burden suddenly. 540. "Nāgasrī was already suffering the pangs of childbirth, and the pangs of separation caused by her husband's voluntary exile added fuel to the fire. 541. "Extremely depressed as she was, Nāgasari did not even give a name to her new-born daughter. The child, therefore became known as Nirnāmikā among the people. 542. * Though not taken care of, she grew up well. It is a fact that creatures do not die before their appointed time even if smitten with a thunderbolt. 543. “The girl, who was extremely ugly and was a cause of anxiety to her mother, passed her days doing abominable service in the houses of others. 544. "Once on a festive day she saw sweets in the hands of a wealthy neighbour's children whereupon she also asked her mother to give her some (sweetmeat). 545. "Grinding her teeth with rage, the mother replied, * It is well that you ask for sweets. But did your father, even, ever taste them ? 546. “If you wish to have sweetmeats, then go, you wretched girl, to the mount Ambaratilaka, taking a rope in hand for a load of wood.'

·1 547. "Incensed at these words that were scorching like fire of cowdung cakes, she went weeping to the mountain with a rope in her hand. 548. “On the summit of this mountain, the sage Yugandhara, who had stood there in meditation for a single night, attained Perfect Knowledge. 549. " At that time the gods near him were holding a celebration in honour of his acquiring the Perfect Knowledge. 550. "The citizen from the town adjoining the hill set out to pay reverence to him each with a desire to reach first of all. 551. “Nirnāmikā finding people bedecked with various ornaments repairing to that place, stood there amazed, as if, painted on canvas. 552. Coming to know the reason of arrival of the people froin their mouth, she threw off the load of wood like that of sorrow and started for the place. 553. “Nirnāmikā too along with those people ascended the mountain, for holy places are meant for all people alike. 554. She, thinking the pair of feet of the sage to be a Kalpa-tree adored them with delight. The intellect of a person follows his fate. 555. "The sage gave a religious discourse of universal good in a loud tone which delighted the world like the sound of seasonal clouds. 556. “People's enjoyment of worldly pleasures entails their fall into transmigration just as sitting on a bed woven with fragile ropes causes a person to fall on the ground, 1 puff HT514: 1 ·5 < saying 560. The union of persons with their sons, friends and People pass through eighty-four lacs of births, and suffer endless misery as the result of their own actions. Nirnāmikā with folded hands, the king and the beggar alike the fruits of their own Karman.' You declare this world to be an abode of sorrow, 561. "The reverend sage said', You think yourself, O others in comparison with which yours is nothing. Of their own actions, people are wives is like that of travellers slept in the same abode in a village. 558. 559. O reverend sire said According to your but is there a man more wretched than I ?' girl, afflicted with sorrow, but hear the sorrowful tales of 562 born in hell with bodies subject to piercing, mutilation and severance of head. 1 563. Some like sesamum seeds in an are crushed there oil-press, while others are sa wed down like a piece of wood with a dreadful saw. 564. Some are made to lie down on beds covered with sharp-pointed needles, while others are shaken against slabs of stone, like clothes by demons. 565. "Some are hammered down like iron-pots with sledges again and again, while others are cut to pieces like the slices of vegetables. 566. "Their bodies are united again, and are again severed as before. They suffer these troubles and cry piteously. 6 w 1 The torments of hell are touchingly described in the Panhtvägaranāim, book I, chap. I.

·61 567. When thirsty they are often caused to drink the molten lead, and when desiring to enjoy the shades of trees they are thrust underneath the trees that have leaves as sharp as sword-blades. 568. The dwellers of hell are caused to remember the actions of their former lives and are not allowed to stay a moment without undergoing some pain or other. 569..O girl, the very description of pain which the dwellers of hell suffer, cuts the bodied beings to the quick. 570. Moreover the creatures living in water, earth and sky are seen to undergo various afflictions arising out of their own Karman. 571. The aquatic animals are always ready to eat one another at their will. Some are caught by the fishermen, while others are gobbled by cranes, etc. 572. Some are skinned off by persons wishing to have their skin while others are roasted on a spit. Persons desirous of taking their flesh, cook them; and those who wish to have their marrow decoct them. 573. Among the animals that live on earth the stronger ones with lions at their head, kill the weaker ones such as deer, etc. with a view to feast upon their meat. 574. Even innocent animals are killed by people fond of hunting for the sake of amusement or of flesh by adopting various devices. 575. They sink under hunger thirst, cold heat and heavy load, and suffer various sorts of sorrow being smitten by cane, hook and goad.

·02 576. The birds ilying in the sky such as partridges, parrots, doves, sparrows and so on are devoured by carnivorous birds such as hawks, siñcāna, vultures etc. 577. The fowlers covetous of flesh adopt various measures to catch the birds. They kill them putting them to Various tortures. $ 578. Birds and beasts are subject to all sorts of fear arising from water, weapons, etc. as an inevitable result of their own actions. 579. Even if born as men, some are blind from their very birth while others are born lames and lepers. 580. Some are thieves while others are debauchees. These are visited with various new punishments like the dwellers of hell. 581. "Some falling a prey to continual diseases of various sorts hang on the neck of others and are neglected even by their own sons. 582. The slaves purchased with money are beaten like mules and are made to carry heavy burdens and to bear the pinch of thirst. 583. Even the dwellers of heaven suffer the pangs of sorrow owing to their mutual jealousy at the prosperity of others and to their relationship as master and servant. 584. "In this non-essential world, severe by nature, sorrows know no bounds like aquatic animals in the ocean. 585. Jainism is the only antidote to sorrow in this sorrowful world like incantation to a place haunted by spirits. 586. 'One should never commit injury to another, for it is injury to life alone that makes people sink in the ocean of hell like a ship heavily loaded.

·63 587. 'One should never speak an untruth for it makes people wander in this world for a long time like straw drifted by the whirlwind. 588. "One should not take anything not given by its master, for a thing not given is sorrowful like the touch of fruits of stinging-nettle. 589. Unchastity should ever be avoided, for unchaste habits drag a person, like a wretched man taken by the collar, to hell. 590. One should not make an unnecessary horde, as by an unnecessary horde a man sinks into the mire of sorrow like a cow under a heavy burden. 591. One who even partially avoids these five sins viz. injury to life etc. becomes a recipient of higher and higher bliss. 592. "Then she became highly disgusted with the world whereupon the knot of her Karman as impenetrable as an iron ball, was broken. 593. Then in the presence of the sage, she assumed the right belief according to the prescribed rules, and sincerely took upon herself the duties of a house-holder as declared by the Jinas. 594. “She took then and there, the five anuvratas, commencing with non-injury to beings, which form provisions for our journey to the next world. 595. "Having bowed down to the great sage, she put the load of wood on her head, and went back to her house, delighted at heart as if she had accomplished all her duties. 596. “Thenceforth the wise girl practised various penances keeping the words of the sage Yugandhara green in her memory like one's own name.

·597. "Ugly looking as she was, none would marry her even in her youth. Who likes to eat the fruit of the bitter gourd though ripe ? 598. "Goaded on by a strong disgust for the world, she went to that mountain again, and taking the vow of fasting is now staying before the sage Yugandhara. 599. So go there and show your person to her. She, dying with her attachment towards you, will be born as your wife, because one is born according to one's desire at the time of death." 99 600. Lalitānga did so. She died with an attachment towards him and was accordingly reborn as his wise as before under the name of Svayamprabhā. 601. Having recovered her who had separated from him out of indignation and sulkiness as it were, he spent his time in amorous sports with more intensity than before as shade is more pleasant after sunshine. 602. Passing some time with her in amorous enjoyment Lalitānga saw the signs of his own fall from heaven. 603. His ornaments of jewels turned pale and the wreath on his head faded for fear of separation, as it were, from him. on. 604. His garments grew dirty just after he put them Even Vishnu himself is forsaken by the goddess of wealth at the time of imminent danger. 605. He became seriously attached to worldly pleasures at the sacrifice of virtue. It is often found that a change takes place in the nature of people when their end draws nigh.

·606. All his attendants began to cry piteously through grief, for words foreboding the events of future often escape the lips of such persons. 607. Like a guilty person he was forsaken by modesty and wealth which he had obtained at & proper time, and which he always loved. 608. Just as an insect puts forth a pair of wings at the time of death, so also did he take recourse to poverty though he was not poor and to drowsiness though he was beyond sleep." 609. His joints got loose along with his heart. The Kalpa-trees unshakable even by fierce storms began to tremble. 610. Although quite healthy the junctions of all his limbs began to give way, as if through fear of clamity in a future birth. 611. His sight became so unable to grasp things that he was unable to perceive the presence of persons standing before his very eyes. 612. That very moment his limbs became tremulous from fear of the coming pangs of staying in the womb. 613. He ceased to derive any pleasure even from sports on a pleasure-hill, in a river, lake, tank and garden, like an elephant with his driver on. 614. "Have I committed any wrong my lord,” said Svayamprabhā, "that you look so indifferent ?" 615. “You have committed no wrong, my dear,” said Lalitānga, “it is my fault, О one with beautiful eye-brows, that I performed so little penance in my former birth. 1. Gods are supposed never to sleep or wink.

·$ 616. Ever wakeful to enjoyment, I was totally unmindful of virtue when in my former birth I had been born as the lord of the Vidyādharas. 617. Being instructed in the Jaina religion by my minister, Svayambuddha, sent as it were by my good luck, I adopted that religion towards the close of my life. 618. Through the influence of that religion I became master of Srīprabha and now I shall fall from this. One cannot get a thing not destined for him. 619. While he was speaking in the above manner, there came to him a god, named Dridhadharman, from Indra and said, 620. The Indra of Isāna will go to Nandīsvara to worship the images of the Jinas. You, too, should come in accordance with his orders. 621. “Fortunately this mandate of my master is just what I desired,” said Lalitānga, and started off with his wife with a heart full of delight. 622. Going to Nandisvara he worshipped the eternal images of the Jinas and forgot, on account of excessive happiness his imminent fall. 623. Then going to other holy places with a pure mind, he met with his end, his days being counted, like a lamp with oil consumed. 624-25. Then in the great city of Lohärgal situated on $&-shore in the Vijaya Pushkalāvati, on the northern bank of the great river Sitā in the eastern Videha in Jambu continent, he was born as a son to king Suvarnajangha on his queen Lakshmi. 626. Then on an auspicious day, the delighted parents affectionately christened him as Vajrajangha.

·630. Being 627. Svayamprabhā, too, stricken with sorrow, devoted herself to virtuous deeds and died like Lalitānga, within a short time. 628. She was born as the daughter of Ganavatī, queen of Vajrasena, the king of kings, in the city of Pandarīkini in that very Vijaya. 629. She was unrivalled in the world in respect of her beauty and was consequently named Srimati by her parents. en by the gardeners, she having glossy and twig-like hands, gradually advanced in years. 631. She who filled, as it were, the space of the sky with the lustre of her beauty was adorned by youth as a gold finger-ring is bedecked with a jewel. 632. The other day she, in a sportive mood mounted a high palace known as Sarvotobhadra like a streak of evening cloud on a mountain. 633. Then she saw gods coming to the garden called Manorama where the great sage Susthita had attained Perfect Knowledge. 634. " Where did I see it before ?" said she and pondering over it in her mind, she recollected her former births like a dream of the previous night. 635. Incapable, as it were to bear the burden of the knowledge of her former birth she immediately fell down in a swoon on the ground. 636. Her female friends besmeared her with sandal paste etc., and as a consequence thereof she came to her senses and rising from the ground, cogitated thus, ·637. I do not know where Lalitänga my husband of the previous birth being fallen from heaven has been born and this ignorance rends my heart. 638. So long as my mind is attached to him no body else can be the lord of my Heart. Who would place salt in a pot of camphor ? 639. If I cannot speak with the lord of my heart then what is the good of speaking with any one else? With this she took the vow of silence, 640. Apprehending this might be due to the influence of some evil spirit, her attendants (in order to counteract this evil influence) adopted proper means such as spells, magical feats etc. 641. Hundreds of means were adopted but none could break her silence. The medicine of one disease is not for the cure of another. 642. She directed her attendants to her servie either by means of writing or by hints given by (contraction or expansion of her brows. or by (the movement of) her hands etc. 643. On another occasion Srimati while in the pleasure garden, was addressed secretly by her nurse, Panditā at an opportune moment. 644. You are my life, o darling, and I am your mother; so there could never be any cause of disbelief between ourselves. 645. Please tell me, my child, why you are keeping silence. Let me have a share in your sorrow and thus lessen your pangs.

·09 646. If I know the cause of your sorrow I shall try to redress it. It is not proper to treat a disease before its diagnosis. 647. Just as a man for the purpose of atonement speaks of his sin before a good preceptor, so also did she give a full account of her former birth to Pandita. 648. Panditâ aware of the means and ways of a thing delineated the account of Srimati on a piece of canvas and soon went out to show it (to persons with a view to its cure). 649. It being the birth-day of the overlord Vajrasena, many a king came there to solemnise the ceremony. 650. Then Pandită spreading the canvas publicly on the high road like the vast aspirations of Srimatī, stood there. 651. There a few, versed in the sacred lore, praised the picture representing the divine Nandísvara etc., which conformed quite well to their description given in the scriptures. 652. While others, faithful as they were, nodded their heads and described one to the other the images of the Jinas. 653. Those expert in the science of fine arts praised the correctness of lines as they examined them again and again with sidelong looks. 654. While others described the colour white, black, yellow, blue, red etc., as making the canvas appear like the variegated evening sky. 655. In the meantime, the son of king Durdarsana, who was aptly called Durdānta in the truest sense of the term, came there. 656. Intelligent as he was, he observed the canvas for & while and fell in a pretended swoon on the earth. Then he rose from the ground as if coming to his senses.

·657. When he rose from the ground, people asked him reason of his fainting. He described fraudulently the reason of this. 658. Some one has depicted the account of my former birth on this canvas and fortunately I recollected my previous existence as I looked at it. 659. I was lord Lalitānga, and Svayampabhā was my queen. The figures depicted on the canvas tally with my experience. 660. Then Pandită said, “If so, O gentle one, please explain the whole scene on this canvas by pointing it with your finger. 661. He said, "Here is mountain Meru and this the city of Pundarīkinī.” Being again asked to tell the name of the sage he said that he had forgot it. 662. Being asked again who that king was, sorrounded by his ministers, and who the helpless woman, he said he did not remember their names. 663. Knowing him to be an artful man, she said tauntingly, O Child, the account of your former life really agrees with this." 664. You were the god Lalitānga, and your wife was Svayamprabhā who now, as the result of her own actions, has been born as a laine woman in Nandigrāma. 665. Remembering the account of her previous birth it was depicted here on this canvas and was given to me by her when I was in the Dhātakīkhanda. 666. Out of kindness towards that lame girl I have searched for you. So come with me, I shall lead you to her in the Dhātskikhandbas.

·71 Bu 667. She is suffering an acute pang, O child, from your separation, so let you console her, your wife in the previous birth, without delay. 668. When Panditâ became silent after saying these words, that artful man was thus laughingly addressed by his own friends. 669. How fortunate you are that you have got a wife who is a jewel among the women. You should by all means go to her and maintain her. 670. Then prince Durdânta with his face pale on account of shame went somewhere else like things remaining after sale. 671. From the city of Lohârgala, Vajrajangha, then, appeared on the scene, and seeing the account depicted on the canvas fainted. 672. Fanned by fans and sprinkled over with water, he came to himself and got up and recollected his former birth all at once like one fallen fresh from heaven. 673. Why did you fsint prince, seeing this picture on the canvas ?” asked Panditā, to which Vajragangha replied as follows. 674. The account of myself and that of my wife relating to our former birth has been depicted here, O gentle lady. Seeing this I fainted. 675. This is the heaven of īsâna and this is the Vimâna (aerial abode) Srīprabha. Here I am known as Lalitânga, and that is my wife Svayamaprabha. 676. Falling from this heaven she was born in the house of an indigent person at Nandigrâma in Dhâtakikhanda where she became known as Nirnamikâ.

·677. Here is the hill of Ambaratilaka which she has climbed, and taking the vow of fasting she stands before the great sage Yugandhara. 678. I came here to show myself to her and she became attached towards me and died and was born again as Svayamprabha. 679. Here I am shown as worshipping the images of the Jinas on the Nandisvara mountain. When going to other holy places, I am represented here as falling from heaven. 680. Meseems here is my wife, Svayamprabhā in her dying condition and here she remains alone and helpless. 681. I think she is now present here and that she has depicted this scene by recollecting her former existence. Or how else can one know what has been felt by another ? 682. Quite so," said Pandità, and coming back to Srimati told her every thing in detail which acted like a balm in healing her heart's wound. 683. As Srimatī heard tha words disclosing her husband's story the hairs of her body stood on their ends in the same manner as the lands adjoing the Vidūra mountain are adorned with sprouting jewels at the roaring sound of clouds. 684. Srīmatī let her father know this from the mouth of Panditâ as dependence is the natural virtue of ladies, 685. King Vajrasena became delighted at her words like peacocks at the sound of clouds, and then summoned Vajrajangha to his presence. 686. The king said to the prince, “Let my daughter Srimati be your wife now as she was in your former existence." 687. When the prince agreed to the proposal, the king made him marry Srimatî in the like manner as the ocean caused Vishnu to marry Lakshmi.

·688. Those two, with white silken clothes on, shone like the moon with her beans. They started for the city of Lohârgala being permitted by the king: 689. Knowing Vajrajangha to be a man of worth, king Svarnajangha installed him on the throne, and himself renounced the world. 690. Vajrasena, on the other hand, made over the charge of his kingdom to his son Pushkalapāla, renounced the world and was reborn as a Jina. 691. Vajrajangha, too, in company with his wife Srímati bore the burden of his kingdom as easily as an elephant bears a lotus. 692. After they had been united to each other like the Ganges to the sea, they became very much attached to worldly pleasures and a son was born to them. 693. In course of time an internal quarrel took place between Pushkalapāla and his frontier chieftains on all sides, who were very angry, and could well be compared to a multitude of snakes. 694. Then king Vajrajangha, being invited by him, set out with a view to subdue them like snakes. 695. Devoted as she was to her husband, Srimatī, too, followed Vajrajangha the ruler of the universe, like Paulomî following Indra. 696. He, going half way, found a great forest of reeds before him that could be mistaken for light even on the night of new moon. 697. Being Informed by travellers that a poison sighted serpent lived there, he took a different path, for politicians are ever wakeful for the completion of their undertakings.

·698. As soon as he, who rivalled å tiger in prowess, arrived at Pundarikini the whole circle of Chieftains came under the control of Pushkalapāla. 699. King Pushkalapāla, too, presented him various wolcome-gifts, as a modest disciple does his preceptor. 700. On another occasion he took leave of Srîmati's, wealthy brother and set out accompanied by her like Vishnu by Lakshmi. 701. As he the destroyer of the foes came close to the forest of reeds the experts from within their cars said to him the following: 702. “Here two Anagăras having acquired Perfect knowledge, gods came down and the venomons reptile was shorn of his poison at their brilliancy. 703. “The two sages Sagarasena and Munisena stay here, O king, who are (respectively) equal to the sun and the moon (in splendour)." 704. Knowing them to be his brothers, the king was exceedingly delighted and lived in that forest like Vishnu living in the ocean. 705. Bent low as if with load of devotion, the king went there with his wife, and saluted them who had been preaching a sermon to a congregation of gods. 706. When the preaching was over the king offered them food, drink, cloth and other articles, and thus thought within himself. 707. “Fortunate are these two who are free from passions and attachment to worldly possessions. Inspite of my. birth of the same mother, I am not like them.

·708. These two being the followers of the path of virtue are really the sons of my father who had renounced the world while I am no better than an adopted child. 709. Even under these circumstances it would be quite befitting if I renounce the world, as the life of an ascetic though just adopted is like a lamp for the destruction of darkness. 710. So going to the city I shall make over my kingdom to my son, and shall follow the course of my father, like a swan following the course of another of its species. 711. Accompanied by queen Srimatî who desired to follow him in taking the vow and was as if intertwined with his mind, he reached the city of Lohārgala. 712. Then his son greedy of the kingdom won over the subjects to his own side by means of bribes, for bribes can, like waters, make a way everywhere. 713. Srîmatî and the king with the thought that they would renounce the kingdom in favour of their son in the morning fell asleep at night. 714. While they were fast asleep their son blew a poisonous gas into their rooin which none could stop like fire cave? issuing out of a ca 715. The smoke of the gas entered into their nostrils to an excessive degree and like a hook it immediately pulled out the life of the husband and the wife. be muset 716. Then in the Uttarakuru they were reborn as twins, for people dying with the same thought get the same course of life. 717. After enjoying their life according to the conditions of their native land, they died and were born in the Saudharma heaven as gods with mutual friendship.

·76 718. Haring alwāys enjoyed the objects of pleasures Vajrajangha fell from heaven when the term of his life expired, like ice melting in the sun. 719. In the city of Kshitipratistha, in the country of Videha of the Jambu continent he was born as a son, named Jivånanda, to Suvidhi, a physician. 720. That very moment four other male children were born in that city like so many parts of virtue incarnate. 721. One of them who came to be known as Mahīdhara was born of Kana kavatī the wife of king Isānacandra. 722. The second was born of Lakshmi, the wife of the minister Sunāsīra and was known as Subuddhi, who was (handsome ) like cupid. 723. The third who came to be known as Purnabhadra was born of Abhayavatī, the wife of Sagaradatta, a merchant. 724. The last was Gunākara, born of Silamati, the wife of the merchant Dhana and appeared like an embodiment of good conduct. 725. Being reared up by their nurses with great care day and night, they all grew simultaneously like the various limbs of the body. 726. They played together with dust, simultaneously learnt all the arts and sciences like trees taking the water of clouds. 727. In that very city the soul of Srimati also was born as a son, named Kesava, to the merchant Isvaradatta. 728. They together with him were friends as inseparable from each other as the mind from the five organs of sense, ·דד 729. Jîvānanda learnt his hereditary science of Ayurveda in all its eight branches, and studied the drugs from point of view of their taste, efficacy and action. 730. As Airāvana is amongst the elephants and the sun amongst the planets, so was he wise and wholly proficient amongst the physicians. 731. Meeting together like real brothers they played and lived together in one another's house by turns. 732. Once, while they were living in the house of Jivānanda, the son of the Physician, a sage came there to beg alms. 733. The son of the king Prithvîpāla, named Gunākara left his kingdom like a handful of impurity and accepted the empire of peacefulness. 734. He was emaciated by the practice of penance like the current of a river by the heat of the summer tide, and was overpowered with worms and leprosy on account of his taking food untimely, 735. Though afflicted with worms and leprosy all over his body, he did not ask for a medicine as those hankering after salvation scarcely care for their body. 736. He went from door to door like the stream of a cow's urine, and was seen by them in their yard desirous of breaking his sixth meal. 737. Jivānanda, the only, physician of note in the world, was addressed tauntingly by prince Mahīdhara. 738. “You have a good knowledge of diagnosis and of the application of medicines. Besides you have a skill in medical treatment. The only thing wanting in you is kind- Dess.

·78 739. Though a patient be your intimate friend, and approach you with a request, you do not even cast your eyes on him without fee like a prostitute. 740. "Still the wise should not always covet money but for the sake of virtue should sometimes treat patients free of charge. 741. "Fie on all your study of medical treatment and of diagnosis that you do not a care a deserving patient who has come here." 742. Jīvānanda, also, the ocean of knowledge, said, * Well spoken, my magnanimous friend, you have really amazed me." 743-44. A Brahman who bears no jealousy towards his kith and kin, a trader who is not a cheat, a lover that is free from envy towards his rivals, a body without disease, a scholar with riches, a meritorious person without pride, a woman without restlessness and a prince with good character, are objects rarely found (in the world). 745. This great sage should certainly be treated by me, but the want of proper ingredients of the medicine stands in my way to treat him. 746. From among the ingredients, I have an oil that has been subjected to heating a hundred thousand times, but I am in want of Gosīrsha sandal and a blanket of jewels. Please procure these things and bring them here. 747. "We shall bring these to you”, said all the five and they went to the market. The sage, too, repaired to his own place. 748. They asked the merchants to let them have a blanket of jewels and Gosīrsha in exchange for mony.

·79 Thus asked the old merchants while making those articles over to them said: 749. The price of each of these is a lac of gold coins. Please take them but tell us what you would do with them. 750. They said, "Take the price and let us have the sandal and the blanket. With these we want to treat a great sage." 22 751. On hearing this the merchant with his eyes turned upwards in wonder and indicating delight by horripilation thought within his mind thus. 752. Where on the one hand is their youth given to sensuality and unrestricted joy and where on the other hand is their mind, an abode of conscience and befitting the old. 753. Such a thing befits us whose bodies are worn out with old age ! Their action certainly resembles the carrying of a heavy load by untractable animals. 754. Thus thinking he said, "Here are the Gosīrsha and the blanket, please take them. May you be blessed O lucky ones, and let your money remain with you. 755. In exchange for the value of these things I shall take the imperishable merit (arising from its use for a sage). You have like my uterine brothers, kindly made me share this merit with you." 756. He, the foremost of the merchants, making the Gosīrsha and the blanket over to them adopted with his soul purified the life of a hermit and attained salvation. 757. Taking the drugs with them and accompanied by Jīvānanda, they, the best of the good souls, went where the sage was staying, ·SO 758. Under a banyan tree he stood absorbed in meditation, and as restless as its roots. They saluted him and said. 759. This day we shall stand in your way of practising virtue with our treatment. Please allow us O reverend sire, to treat you, and favour us with a share of your virtue. 760. Thus taking leave of the sage they brought a fresh carcase of a cow. Physicians do not hesitate (to touch a dead body). 761. They besmeared every limb of the sage with that oil which entered into his body like the water of a stream entering into the garden. 762. The sage became unconscious owing to the strongly pungent character of the oil. A serious disease requires a strong medicine for its cure. 763. The worms overpowered with that oil came out of his body in the same manner as white ants come out of an anthill when water is poured into it. 764. The Jivānanda wrapped the sage wholly with the blanket of jewels just as the moon covers the sky with her beams. 765. The worms clung to that blanket on account of its coldness in the like manner as fish hot with mid-day cling to aquatic plants. 766. Shaking the blanket gently the physician made the worms fall on the carcase of the cow. How nice it is ! The good never have feeling of enmity towards others. 767. Then Jivānanda soothed the sage with the application of the nectarine gosīrsha sandal that gives life to animals.

·81 768. As the worms dwelling in the skin alone had come out, Jivānanda made arrangements again to besmear the sage with the oil. 769. By this inunction a great many worms living in the flesh also came out, like a bodily fluid coming out by breathing upward. 770. The worms as before remained stuck to the blanket of jewels, and it appeared that so many insects were born in stale curd kept in a cup of leaves. 771. The worms were again shaken off the blanket of jewels on the cow carcass Oh, the skill of the physician ! 772. With a stream of the pigment of Gosirsa sandal, Jīvānanda refreshed the sage as a cloud refreshes by its downpour an elephant heated with the (rays of the) summer sun. 773. By another inunction he removed the worms living in bones also. The strong being angry, one is not safe even in an adamantine case. the cow. 774. Again he shook the worms off on the carcass of A low place is a fit abode for the mean, 775. With the juice of Gosīrsa sandal the great physician besmeared the sage again with deep devotion as one does an image. 776. The application of medicine made the sage full of loveliness of fresh skin and he shone like a cleansed image of gold. 777. Allowed by these devoted youths, the sage as patient as earth itself went somewhere else as people of his type do not remain long at a place.

·time like planets passing from one sign of Zodiac to the other. 82 778. Those wise persons sold the remaining Gosīrsa sandal and the blanket of jewels for gold coins. 779. With those gold coins to which were added their own, they caused to build a high Jaina temple resembling the crest of the mount Meru. 780. Magnanimous as they were, they devoted themselves to the worship of the Jinas, and busy with the service of their preceptor, passed sometime and destroyed their Karman. 781. Once those six wise men disgusted with the world got themselves initiated by a sage. Initiation indeed is the fruit of the mortal birth. 782. They wandered from city to city, from village to village and from forest to forest living in each for a fixed 783. By means of penances known as the fourth, the sixth and the eighth etc., they rendered their character purer and purer just as jewels are brightened by whetstones. 784. Following the habit of a bee, they took alms on the day of breaking their fast merely to maintain to life without causing trouble to the giver. 785. Patient as they were, they endured hunger, thirst heat, and all sorts of privations, like good soldiers enduring blows given by the enemy. 786. By means of the weapons of forgiveness etc., they thɔroughly subdued the four passions which form the four divisions of the army of King Illusion. 787. After having emaciated their body gradually by frequent fasts, and having purified their soul, they took the ·83 vow of complete abstinence from food wnich was a verible lightning to destroy the hill of Karman. 788. They five, who were given to meditatin, breathed their last while muttering the formula of salutations, for the good are never overcome by illusion. 789. They all six were born as Indras or Sāmānika gods in the twelfth Kalpo called Acyuta. The results of such penance are very great. 790. They lived a life of twenty-two Sāgaropama's duration after which they fell from heaven. A fall from heaven never goes without bringing salvation. 791–92. From among them, five were born as sons one after the other to Dhârini, queen of king Vajrasena in the city of Pundarīkini situated near the ocean in the Vijaya Pushkalāvati in the Eastern Videha, in the Jambu continent. 793. Of these the physician's soul was the first son, named Vajranābha, whose birth was characterised by fourteen great dreams. 794–95. The prince's soul was born as the second son, named Bāhu, and the minister's son's soul as the third son named Subāhu. The banker's and the merchant's sons were reborn as Pitha and Mahāpītha respectively, while Kesava's soul was reborn as Suyasāh, the son of a Kshatriya. 796. From his very infancy Suyasāh was affectionate to Vajranābha. The affection in a previous birth is the cause of binding one with friendship. 797. As time rolled on, the princes and Suyasāh grew up by degrees, like six Varsha mountains in the shape of 2 men. 1. The mother of a great person sees an auspicious dream at the time of conception. This belief is common to Hindus and Buddhists. It is found among the Christians also.

·84 798. As they rode on horseback in a row, it appeared as if Revanta had assumed so many separate bodies. 799. In the matter of their instruction in arts, their teacher was a mere witness, (i, e. he had to make no effort on his part), as the qualifications of great men develop naturally. 800. They could lift mountains like pieces of stone with their hands, and none could vie with them in the test of strength. 801. Then the Lokāntika gods approached king Vajrasena, and requested him to lay the foundation his Tīrtha (i. e. religious order). 802. Then Vajrasena installed his son Vajranābha in the kingdom, who was as powerful as thunderbolt, and was à prototype of his father. 803. Then king Vajrasens pleased the whole earth with his alms-giving for a year in the same manner as clouds do with their waters. 804. The ceremony of his coming out from the world being celebrated by the lords of gods, demons and men, he went to the garden and graced it as the moon does the sky. 805. Self-enlightened as he was, he adopted the life of a monk, and acquired forthwith the knowledge known as Manah-paryāya. 806. The lord, absorbed within himself, possessing the wealth of peace, indifferent to and from worldly attachments, began to wander over earth under many a self-imposed condition as to how and when to receive alms. 807. Vajranābba, too, granted estates to his brothers, and being attended by them like constant servants, looked like Indra served by the lords of the quarters.

·85 808. Suyasāh was his charioteer as Aruna is that of the Sun. A great warrior should choose a charioteer worthy of himself 809. The dirt of ghāti-Karnan being romoved, Vajrasena acquired the Perfect knowledge, like a mirror its brilliancy. 810. Then into the arsenal of king Vajranabha entered a discus surpassing the lustre of the Sun. 811. He had already thirteen jewels by him. Prosperity depends on the quantity of virtue as the lotus-stalk on the depth of water. 812. All the nine treasures being attracted by his immense virtue like bees attracted by the fragrance of flowers, remained with him as his servants. 1 be 813. When he had conquered the whole of the Vijaya Pushkalāvatī, he was installed as overlord by all the kings. 814. Though he was indulging in the enjoyment of various objects of pleasure, yet his religious tendency grew stronger and stronger as if to outdo the growth of his growing age through jealousy. 815. His religious tendency gradually became most powerful through the nourishing effect of his growing indifference to the world, just as a creeper grows up luxuriantly by water kept in a vessel round it. 816. Once upon a time, the Jina Vajrasena who caused joy to the people, and who was like salvation incarnate, arrived there wandering at ease. 817. Seated in the Samavasarana under the shade of the Caitya-tree, the lord began his religious sermon which was to the ears of his audience a draught of nectar. 1. The deeper the water, the longer the lotus-stalk grows.

·86 818. King Vajranābha, too, accompanied by his kith and kin, went delightfully like a gander to the lotusfeet of the Venerable Jina, the friend of the world. 819. Having circumambulated thrice, and saluted the lord of the universe, he like the younger brother of Indra, sat at his back. 820. He, the foremost among the lay disciple, heard the sermon which resembled a rain-fall at the time of the Svāti constellation in as much as it produced the pearl of transcendental knowledge in the oyster-shells of the minds of the lucky people. 821. He, the Indra of his earth, listening to the words of the Venerable One as attentively as a deer does a sweet song, thought thus with delight: . 822. "It is very lucky that my father, the master of the world, is also the saviour of this boundless universe which is as unassailable as the ocean itself. 823. "To a man the darkness of ignorance is like the thick darkness of the night. The Venerable One dispels it totally just as the sun does. 824. ** Like a chronic and serious disease the thick heap of karman is incurable, but my father can cure that too. 825. “In short he is the reliever of all sorts of sorrows, is the fountain-head of bliss, and is the ocean of nectar in the shape of compassion, 826. Although our revered sire is so kind, yet we, ignorant through illusion, have deprived ourselves so long of his kindness."

·87 e 827. Then the paramount lord of the earth said thus to the paramount lord of religion who had come there, in a tone choked with devotion. 828. "O Lord, my mind has been perverted by the study of political science which deals with the material wealth and prosperity, just as a crop is destroyed by weeds. 829. Being always given to the enjoyment of worldly pleasures, I have exhibited myself in different forms like an actor who appears on the stage in different guises. 830. This my realm is the source of desires and wealth only. The course of conduct followed here leads to vice. 831. If I ply on in the ocean of births, being even a son of yours O father, then, what special prowess will distinguish me from my equals ? 832. "Just I governed this kingdom entrusted to me by you, so I shall maintain the kingdom of continency if you would kindly confer the same on me." 833. Then the overlord, who was like the sun in the sky of his clan, making the kingdom over to his son, took the vow of religion in the presence of the Venerable One. 834. Bābu and others, who were his uterine brothers, also took the same vow. Thus, indeed, they inherited what had been gained by their father and elder brother. 835. Following his master, the charioteer Suyasāh, also adopted renunciation at the feet of the religious head. The servants always follow the path of their masters. 836. Vajranābha in no time became thoroughly versed in the sacred scriptures, and thereby twelve Angas were united into a single moving body as it were.? a part of 1. Notice the play upon the word 4 which means the Jaina canon' and 'the body."

·88 837. Bahu and others, too, became versed in the eleven Angas. The literary qualifications of persons differ according to degree of their Kshayopasana. Though they were rich in the wealth of penance, yet they were always dissatisfied with any amount worship at the holy feet of the Jina, and of hard austerities. 839. As they always drank the nectarine speeches of the Jina, the observance of a fast extending over a month even did not exhaust them. 840. The Venerable Vajrasena, too, took recourse to Sukladhyāna at length, and attained to salvation whereupon gods held celebrations. 841. The sage Vajranābha attended by other sages, who were his kinsmen on account of similar vows, roamed about on the earth like a brother of Virtue. 842. Bâhu and others together with the charioteer found a master in the sage Vajranâbha, like the five organs of sense finding a controller in the soul. 843. Just as phosphorescent herbs on the crest of a mountain, shine in the moonlight, so also did the occult powers such as khela etc. appeared before them by virtue of their penance. 844. Ajot of their spittle, applied to the person of a leper, acted like the juice of kotivedha which turns the heap copper into gold. 845. The excrements of their ears, eyes and limbs bore the scent of musk, and acted like panacea to the sick. 846. Just like a bath in the nectar-lake, the very touch of their body cured the diseases of the corporeal beings.

·89 847. The water, whether fallen from clouds or standing in streams, that came into contact with their body cured all diseases, as rays of the sun dispel darkness. 848. As other elephants flee away at the smell of ichorous flow of a mad elephant, so the touch of the wind blowing over their bodies removed the pernicious effect of poison etc. 849. Poisonous food and the like when placed in their bowls, or taken into their mouths, became free from venoms like a lump of ambrosia. 850. As the utterance of certain mantras destroys the effects of poison, so the very recollection of their words removed all pain felt by persons suffering from any disease or effect of poison. 851. Just as water in an oyster takes the form of pearls, so nails, hair, teeth etc. growing their body, acquired the properties of medicine. 852. They were able to reduce themselves into so minute a form that they pass, like a thread, through the eye of a needle even. 853. They could heighten their bodies to such an extent that even mount Sumeru would reack upto their knees. 854. They could make their body so light that it surpassed even air in respect of lightness. 855. The gravity of their body surpassed that of Indra's thunderbolt, and hence their strength (i. e. strong blow) could not be endured by gods Indra and others. 856. Their power of extension was such that they could touch, while standing on earth, the planets or even the top of mount Meru with their fingers as easily as we touch leaves of a tree.

·un 857. Their strength of will was so great that they could walk on water as on land, and could dive into, or come out of, the ground as if it were water. 858. Their supernatural powers with regard to worldly glory was such that they could gain for themselves the empire of cakravartin or or of an Indra. 859. Unprecedented was their power by which they brought under control even the wild beasts. 860. Their motion was so irresistible that they could enter into a mountain as easily as into a hole. 861. Their power of becoming invisible was so checked that they could remain invisible to all like the wind. 862. They were so skilful in assuming different forms at will that they could fill in the space of the universe with their multiple forms. 863. So great was their power of penetrating into the fundemental truths that from the germ of a single idea, there sprouted forth many more. 864. Their memory resembled a barn, for it could retain in due order the facts previously heard like grain kept in a barn. 865. They had learnt the scriptures in such an order that they could recite, and explain a whole text by hearing a single word from its beginning, middle or end. 866. They were possessed of a superior mental faculty, because they could dive into the ocean of sacred knowledge, and cite within a muhūrta a passage from it bearing on any particular subject. 867. They were so fluent in speech that they could recite the whole canon in a muhūrta as easily as the alphabet.

·91 868. They were so strong in body that they did not feel fatigue and pain even if they remained in a steady posture for a long time. 869. They emitted nectar, milk, honey and ghee, as it were, for even a poor food placed in their bowls attained the quality of ambrosia. 870. To the persons afflicted with sorrow they were good fountains of ambrosia, milk, honey and ghee because their words turned into ambrosia and so on for them. 871. They were provided with ever-running kitchens, as it were, for even a little food placed in their bowls never ran short inspite of taking large quantities out of it. 872. It seemed as if they had spacious palaces at their command, because at their sermons even innumerable creatures would comfortably occupy only a small room. 873. They could perceive by one and the same organ of sense the objects perceptible through different organs, and hence they seemed to possess one general and undivided sense organ. 874. Their power of flying by their legs was such that they could reach the Rucaka continent in a single flight. 875. Turning from the Rucaka continent, they were able with another leap to come to the Nandīsvara continent, and with one more to the place from whence they had started 876. In upward motion they could reach in one high jump the Pandaka garden situated on the top of mount Meru. 877. Thence with another jump they could reach the Nandan forest, and with a third one they could come back to the place whence they had jumped first.

·92 878. Possessed of the occult power of flying, they were able with one jump to reach the Mánushottara, and with another the Nandisvara continent. 879. They could come and go by an elliptical path and rise higher and higher by leaps in succession, 880. They had the powers of a venom-sighted snake in as much as they could ruin or favour a person (by a mere curse or blessing). Besides these they had other powers also. 881. They did not take advantage of their supernatural powers, for persons hankering after salvation are indifferent to things at their hands. 882. Here the lord Vajranābha acquired firmly the karman leading to one's birth as a Tirthankara by means of the following twenty actions. 883. The first of them is to worship the Arhats and their images, or to adore them with hymn of praise free from blasphemy. 884. The second is to hold festivals and keep vigil in places where the Perfected attained salvation, and to narrate their real qualities. 885. The third action consists in kindness towards novices, minors and sick monks; and in devotion to the system of Jaina Philosophy. 886. To fourth is to show devotion to the preceptors by making gifts of food, medicine, cloth etc., and by bowing down before them. 887. The fifth is reverence towards monks who are of twenty year's standing, are sixty years old, are heads of a gana, or are much advanced in age.

·888. The sixth way is to show devotion by bestowing food, cloth etc. on those who are superior to oneself in the study of the scriptures with regard to their meaning. 889. The seventh is to show reverence and devotion to sages who are practising hard penance, by giving them shelter. 890. The eighth is to acquire knowledge both in the text and sense of the twelve Angas of the sacred lore by means of asking questions or revising them. 891. The ninth is the right belief characterised by tranquility etc., supplemented by steadiness and other qualities, and devoid of doubt etc. 892. The tenth is the fourfold reverence to a person for his superiority in knowledge, belief or conduct or out of mere formality; and it (i. e. vinaya) is called so because of its capacity to destroy karman. 893. The eleventh is to try to avoid all violation in the ten modes of conduct, viz., acting voluntarily, denouncing an act to be false etc.) 894. The twelfth is the sound and sobre observance the primary vows such as non-violence etc., and of secondary Vows such as carefulness etc. 895. The thirteenth is the practice of auspicious meditation every moment and every instant without being lazy. 896. The fourteenth is practising penance according to one's ability without undergoing mental and physical strain. 897. The fifteenth is the distribution of food etc. among the sages according to one's resources with & pure mind, speech and body. 1. See additional notes.

·898. The sixteenth is to do service to the ten superiors, an ācārya etc. by supplying them food, drink, seat etc. 899. The seventeenth is to generate calmness in the mind of the fourfold Sangha by rema moving obstacles from its way 900. The sighteenth is to take lessons assiduously every day in new texts, their meanings or in both. 901. The nineteenth is the devotion to the scriptures shown by believing in them, by publishing them and by refuting all charges brought against them. 902. The twentieth is to propagate religion by holding discussions, by prognostication, and by reciting poems and pious stories. 903. Even a single action out of these is sufficient for the bondage of Tirthankara-nama-karman. But the venerable sage acquired this karman by all these actions. 904. Bâhu, too, having spread his helping hand to the sages, acquired the karman which brought to him the enjoyment of overlordship as its consequence. 905. Having rendered service to the sages, Subâhu, absorbed in meditation, acquired super human power as a result thereof. 906. Then Vajranâbha praised both Bâhu and Subahu, saying that they were really fortunate in as much as they served the sages. 907-08. Both Pītha and Mahâpītha, then, thought, “A benefactor alone is praised here in this world. Who would praise us, if without doing good to others, we had remained absorbed in meditation and the study of the texts ? People side with those who serve their purpose.”

·95 909. They under the influence of false illusion did not confess this jealous motive of theirs, and consequently acquired the karman by which they were to be born as women in the next birth. 910. All the six led a life of hermits as hard to bear as the edge of a sword, without any infringements for a period of fourteen lacs of pūrvas. 911. Having practised the two kinds of Samlekhanâ, the wise hermits adopted a posture of absolute motionlessness, after giving up all food; and reaching the last heaven, Sarvârthasiddhi, became gods with a life of thirty-three sâgaropamas. Here ends the first canto of the great epic, the history of the si.cty-three persons of eminence, composed by the great poet Hemacandra and describing the twelve previous births (of Rishabha) as Dhana and 80 on.

·No text on this page.

·ADDITIONAL NOTES. Note to v. 231. UTTARAKURU. अतः परं कुरून् वक्ष्ये निबोधेह ममोत्तरान् । तत्र वृक्षा मधुफला नित्यपुष्पफलोपगाः॥१८॥ वस्त्राणि च प्रसूयन्ते फलेष्वा भरणानि च । सर्वकाम प्रदास्ते हि सर्वकालफलप्रदाः ॥ १६ ॥ भूमिमणिमयी वायु: सुगन्धः सर्वदासुखः । जायन्ते मानवास्तत्र देवलोकपरिच्युताः ॥ २० ॥ मिथुनानि प्रसूयन्ते समकालस्थितानि वै। अन्योन्य मनुरक्तानि चक्रवाकोपमानि च ॥२१॥ चतुर्दश सहस्राणि तेषां सार्द्धानि वै स्थितिः । मार्कण्डेयपुराण-बम्बई संस्करण अध्याय ५६. कलकत्ता संस्करण अध्याय ५४. - 18. Next I will tell thee of the Northern Kurus; hear to me now. There the trees yield sweet fruit, they bear blossoms 19. and fruit in constant succession, and they produce garments and ornaments inside their 20. fruit; verily they bestow all one's desire; they yield fruit according to all one's desire. The ground abounds with precious stones; the air is fragrant and always delightful. Mankind are born there, 21. when they quit the world of the gods. They are born in pairs; the pairs abide an equal time, and are as fond of each other as cakravākas.

·98 22. Their stay there is fourteen and a half thousand of years indeed. Pargiter's translation of Markandeya Purana, p. 389, Calcutta, 1904. Note to v. 548. PRATIMA. In Jaina literature the word sifat (Pkt. qfsh) is often used in the following meanings :- 1. Vow or standard of conduct, e. g., the eleven pratimās of a Srāvaka, i. e. the eleven progressive stages through which a layman should pass before being duly initiated into the order. 2. Vow of fasting regarded as a kind of penance, e. g. yavapratima i. e. To begin with a total fast, and inou crease the daily food little by little for a few days till full meal is reached, and then to decrease it in the reverse order, reaching again a total fast. Vajrapratimā i.e. To begin with a full meal, decrease it little by little to a total fast, and then to increase it gradually till full meal. 3. Concentration of the mind accompanied by a motionless posture of the body. The phrase qisë fosit He stood motionless, concentrating his mind' is very frequent in Mahāvīra's itinerary contained in Haribhadra's commentary on Avasyaka Niryukti. This seems to be the appropriate sense in v. 548. Note to v. 798. REVANTA. स ददर्श समाधिस्थः स्वां भार्या वडवाकृतिम् ॥ ६॥ अधृष्यां सर्वभूतानां तपसा नियमेन च ।

·10. from the sun's two nostrils into 99 उत्तरांश्च कुरून् गत्वा भूत्वाऽश्वो भानुरागमत् ॥७॥ सा च दृष्ट्वा तमायान्तं परपुंसो विशङ्कया । जगाम संमुखे तस्य पृष्ठरक्षण तत्परा ॥ ८॥ ततश्च मासिकायोगं तयोस्तत्र समेतयोः । वडवायां च तत्तेजो नासिकाभ्यां विवस्वतः॥४॥ देवौ तत्र समुत्पन्नावश्विनौ भिषजांवरौ। नासन्यदलौ तनयावश्विवक्त्रादिनिर्गतौ ॥ १० ॥ मार्तण्डस्य र तावेतावश्वरूपधरस्य हि । रेतसोऽन्ते च रेवन्तः खड्गी धन्वी तनुत्रधृक् ॥ ११ ॥ अश्वारूढः समुद्भूतो बाणतूण समन्वितः । मार्कण्डेयपुराण-बम्बई संस्करण अध्याय १०५. कलकत्ता संस्करण अध्याय १०८. Concentrating his thoughts he (the Sun) beheld his wife 7. in the form of a mare, unassailable by all created beings. by reason of her austerities and self-repression. 8. And going to the Northern Kurus, the sun became a horse and approached her. And she, beholding him approaching, because of her fear of a strange male, went face to face with him, being intent on 9. guarding her rear. And thereupon they joined their noses, when they both met there, and his glory passed were begotten there, the two Asvins, who are the two best physicians, namely Nāsatya and Dasra, the sons who issued forth from the mare's mouth; 11. these two are indeed the sons of Mārttanda while he bore a horse's form. And at the termination of the flow of his semen was born Revanta, holding a 1. The Calcutta edition reads Agae which has been followed by Pargiter.

·12. sword and bow, clad in armour, riding on horseback,
and carrying arrows and a quiver.
Pargiter's translation of the
Markandeya Purana, p. 575, Calcutta, 1904.
-
note to. 810-11.
RATNAS.
The fourteen ratnas (gems) of a universal monarch are
enumerated as follows:-
एगमेगस्स णं रराणो चाउरतं चक्कवट्टिस्स सत्त एगिदियरयणा पन्नत्ता, तं
जहा-चकरयणे, छत्तरयणे, चम्मरयणे, दंडरयणे, असिरयणे, मणिरयणे, कागणि-
रयणे ॥
एगमेगस्स णं रराणो चाउरतं चक्कवट्टिस्स सत्त पंचिंदियरयणा पन्नत्ता, तं
जहा-सेणावइरयणे, गाहावइरयणे, वड्दइरयणे, पुरोहियरयणे, इस्थिरयणे, यास-
रयणे, हत्थिरयणे ॥
Thanamga, VII.
चक्रं रथो मणि खगश्चम रत्नं च पञ्चमम् ।
केतुर्निधिश्च सप्तैव प्राणहीना निचक्षते ॥
भार्या पुरोहितश्चैव सेनानी रथकृञ्च यः।
पत्त्यश्वौ कलभश्चेति प्राणिनः सप्त कीर्तिताः॥
चतुर्दशैतानि रत्नानि सर्वेषां चक्रवर्तिनाम् ।
Quoted by Sridhara from a Dharmasamhitā
in his commentary on the
Vishnupurana, Book IV, Cha.p. 12, V. 3.
Note to Vv. 843 ff.
LABDHIS.
तत्रं शेषद्धिविशेषस्वरूप प्रतिपादनायाह-
श्रामोसहि विष्पोसहि खेलोसहि जलमो सही चेव ।
संभिन्नसो उज्जमइ, सब्यो सहि चेव बोद्धव्वो ॥६६॥

·101 .. चारण ग्रासीविसकेवली य मणनाणियो य पुव्वधरा । अरहंत चक्कवट्टी, बलदेवा वासुदेवा य ॥ ७० ॥ प्रथमगाथाव्याख्या-अामर्शनमामर्शः संस्पर्शनमित्यर्थः, स एवौषधिर्यस्यासा- वामझैषधिः-साधुरेव संस्पर्शनमात्रादेव व्याध्यपनयनसमर्थइत्यर्थः, लब्धिलब्धिमतोर- भेदात् स एवामर्शलब्धिरिति । एवं विटखेलजल्लेष्वपि योजना कर्तव्या । तत्र विड् उच्चारः खेलः श्लेष्मा, जल्लो मल इति, भावार्थः पूर्ववत्, सुगन्धाश्चैते भवन्ति । तथा यः सर्वतः मृणोति स संभिन्न श्रोता, अथवा श्रोतांसि इन्द्रियाणि संभिन्नान्येकै- कश: सर्वविषयैर स्य परस्परतो वेति संभिन्न श्रोता:, संभिन्नान् वा परस्परतो लक्षणो भिधानतश्च सुबहूनपि शब्दान् शृणोति संभिन्न श्रोता, एवं संभिन्न श्रोतृत्वमपि लब्धि- रेव । तया ऋज्वी मतिः ऋजुमतिः सामान्यग्राहिकेत्यर्थः मनःपर्यायज्ञानविशेषः, अयमपि च सन्धिविशेष एव लब्धिलब्धिमतोरभेदात् ऋजुभतिः साधुरेव । तथा सर्व एव विण्मूत्र- केशनखादयो विशेषाः खल्वौषधयो यस्य, व्याध्युपशमहेतव इत्यर्थः असो सवौषधिश्च, एवमेते ऋद्धिविशेषा बोद्धव्या इति गाथार्थः ॥ १९ ॥ द्वितीयगाथाव्याख्या-अतिशयचरणाच्चारणाः, अतिशयगमनादित्यर्थः । ते च द्विभेदा:-विद्याचारणाः जवाचारणाश्च । तत्र जवाचारणः शक्तितः किल रुचकवर- द्वीपगमनशक्तिमान् भवति, स च किलैकोत्पातेनैव रुचकवरद्वीपं गच्छति, आगच्छं- श्चोत्पातद्वयेनागच्छति, प्रथमेन नन्दीश्वरं द्वितीयेन यतो गतः, एवमूर्ध्वमपि एकोत्पाते- नैवाचलेन्द्रमूर्ध्नि स्थितं पाण्डुकवनं गच्छति, आगच्छश्चोत्पातद्वयेनागच्छति, प्रथमेन नन्दनवनं, द्वितीयेन यतो गतः । विद्याचारणस्तु नन्दीश्वरद्वीपगमन शक्तिमान् भवति, स त्वेकोत्पातेन मानुषोत्तरं गच्छति, द्वितीयेन नन्दीश्वरं, तृतीयेन त्वेकेनैवागच्छति यतो गतः, एव मूर्ध्वमपि व्यत्ययो वक्तव्य इति । अन्ये तु शक्लित एव रुचकवरादिद्वीपमन- योर्गोचरतया व्याचक्षत इति । तथा श्रास्यो दष्ट्राः तासु विषमेषामस्तीति पासीविषाः। ते च द्विप्रकारा भवन्ति-जातितः कर्मतश्च । तत्र जातितो वृश्चिकमण्डूकोरगमनुष्य- जातयः, कर्मतस्तु तिर्यग्योनयः मनुष्या देवाश्चासहस्रादिति । एते हि तपश्चरणानुष्ठानतो ऽन्यतो वा गुणतः खल्वासीविषा भवन्ति, देवा अपि तच्छत्तियुता भवन्ति, शाप- प्रदानेनैव व्यापादयन्तीत्यर्थः। तथा केवलिनश्च प्रसिद्धा एव । तथा मनोज्ञानिनो विपुलमनः पर्यायज्ञानिनः परिगृह्यन्ते । पूर्वाणि धारयन्तीति पूर्वधराः, दशचतुर्दशपूर्व- ·102 विदः। अशोकाद्यष्टमहाप्रातिहादिरूपां पूजामहन्तीत्यर्हन्तः तीर्थकर। इत्यर्थः । चक्र- वत्तिनः चतुर्दशरत्नाधिपाः षट् खण्डभरतेश्वराः । बलदेवाः प्रसिद्धा एव । वासुदेवाः सप्तरत्नाधिपाः अर्धभरतप्रभव इत्यर्थः । एते हि सर्व एव चारणादयो लब्धिविशेषा afa fa Tre: Il 90 lll Haribhadra's commentary on Bhadrabahu's Avasya ka niryukti, Bombay edition, p. 47 a. Notę to V. 893. ICCHĀKĀRA ETC. Ten modes of conduct are laid down in the Thanamga, viz., 1. 81917 or acting voluntarily'; i. e., if any one wishes another to do anything for him, he is not to put any pressure on him; it may only be accepted, if done voluntarily; this especially applies to a Sādhu wishing any help from an inferior. 2. f#=279 (skt. Healer) declaring an act to be false'; z. e., if a Sãdhu he betrayed into doing any act inconsistent with his profession, he is to own it in his heart to be false or wrong; e. e., he is to express repentence. 3. TER (skt. agter 'expressing acquiscence' or 'acceptance'; e.g., if a guru be asked any question, his reply is to be received as true and correct. 4. aaſtal (skt. 9734zit, sel. f3541 )‘acting unavoidably; e. g., if a Sādhu, who should never unnecessarily come out of his upāsraya, finds it necessary to leave it, he should, on coming out, say “it is necessary". 5. FreeAr (skt. Ferder or falafel, sel. FT) 'finishing'; e. g., if a Sādhu returns to his upāsraya, after having finished his work, he is to indicate it by saying "finished”. 6. gaur (skt. 919737) fconsulting' or 'conferring'; 6.g., if there is any work to be done, one should consult with those who have a 3 ·103 right to be asked. 7. gfqzai (skt. nfàgai) 'giving notice'; 2. e., even in the case of a previously given general permission or of a previous consultation, when the actual moment of action arrives, notice of doing it should again be given. Saul (skt. a), 'invitation'; e.g. if a Sadhu returns from begging food, he is to invite the other Sädhus, who remained at home, to share his meal. 9. Fatüatt (skt. frat), 'making an offer'; e. g., if a Sădhu has no food for himself, he is, on going to beg. to ask the other Sädhus whether he may bring some for them. 10. उवसंपया (skt. उपसम्पत्) 'receiving initiation'; i. e., if any one goes to an ācārya to receive from him initiation or further instruction in matters of knowledge, faith and conduct, he is to accept knowledge himself as his disciple. These ten modes of conduct primarily apply to Sãdhus; but some of them are also applcable to Srāvakas. Hoernle's translation of the Uvāgadasão footnote 121, p. 43. Note to v. 911. SAMLEKHANĀ. "When overtaken by calamity, by famins, by old age or by incurable disease, to get rid of the body for dharma is called sallełchanā. One should by degrees give up solid food and take liquid food; them, giving up liquid food should gradually content himself with warm water: then, abandoning even warm water, should fast entirely, and thus, with mind intent on the five salutations, should by every effort quit the body." Translated from Sāniantabhadra's Ratnakaranda. Indian Antiquary for February 1924, p. 37.

·No text on this page.

·APPENDIX. JAINA COSMOGRAPHY. According to the Jains, the Universe is eternal, without a beginning or, an end. They have consequently no Cosmogny, but have a Cosmography peculiar to their system, especially with regard to the upper regions. The Universe proper or Lokat extends as far as the Dharmästikäya and Adharmastikāya--the media of motion and rest respectively exist. Beyond the Loka, there is Aloka or absolute space. The figure of the Loka is conceived similar to that of a standing woman with her arms a kimbo. It is divided into three parts, corresponding to the three parts of the woman's body. The upper region (ürdhvaloka), corresponding to the bust of the figure, comprises the serial abodes of gods. The middle region ( tiryagloka ) corresponding to the waist, comprises that portion of the earth Ratnaprabhd upon which we live together with the heavenly bodies; while the lower regions (adholoka) corresponding to the lower limbs, includes seven earths in the midst of each of which lies a hell named after its own earth. These earths, which gradually increase in magnitude as we go down, are called Ratnaprabhā 'paved with sharp stones, or abounding in diamonds, rubies etc.'; Sarkaraprabhā paved with pointed stones of sugar-loaf shape'; Välukāprabhā 'with sand'; Pankaprabhā with mud'; Dhumaprabhā filled with smoke'; Tamahorabhā with darkness", and Mahātamahprabhā 'with thick darkness. 1. For & detailed description of the Universe read Hemacandra's Trishasbtisal kāpurushacaritra, Parvan II, Canto III, vy. 478-80.

·the 106 The middle region' is a flat round surface formed of concentric rings which represent alternately seas and islands, with the continent of Jambudvipa lying at the centre. Jambudvīpa is surrounded by the Salt sea' the latter by the island (or continent) of Dhatakikhanda, this again by * Black sea' around this lie successively the islands of Pushkara, Varuna, Kshira, Ghrita, Ikshvaku, Nandisvara, Aruna and many others each of which is encircled by a sea of the same name. The total number of seas and islands is beyond enumeration, the last sea being called Svayambhūramana. Seas and islands are separated from one another by means of high walls called FTE (Skt. Frat) which, like the rampart of a town, have four gates, one in each direction. Each succeeding ring of sea and island has a width double that of the preceding one; thus Jambūdvipa bas a diametre of 100,000 yojanas; the width of the Salt sea ring is 200,000, that of the Dhatakikhanda ring 400,000, of the Black sea ring 800,000 and so on. 1. The conception of the regions being upper or lower has a reference to the Rucaka point formed of four particles at the centre of the Meru together with four others above them. The middle region extends 900 yojanas below and 900 yojanas above the Rucaka point. Thus it comprises the upper layer of the Ratnaprabha earth to a thickness of 900 yojanas together with the atmosphere to the same height. जगत्तयं त्वधस्विर्यगूर्वलोकविभेदतः । अधस्तिर्यगूध्वभावो रुचकापेक्षया पुनः ।।४८१॥ मेर्वन्तर्गोस्तनाकारचतुोमप्रदेशकः । रुचकोऽधस्तादृगूर्ध्वमेवमष्टप्रदेशकः ॥४८२॥ तिर्यग्लोकस्तु रुचकस्योपरिष्टादधो ऽपि च । योजनानां नव नव शतानि भवति स्फुटम् ॥४८३॥ Trishastisalākāpurushacaritra Parvan II, Canto I ·107 sea. In the centre of Jambudvipa stands the Meru mountain which is a hundred thousand in height and ten thousand yojanas in diametre at the base. There are sis other mourtain ranges which run parallel to each other from east to west, and divide the whole continent into seven countries. There are several river systems all of which fall into the salt. The names of the countries and mountain ranges from south to north are Bharata, Himavat (mt.), Haimavanta, Mahāhimavat (mt.), Hari, Nishada (mt.), Mahåvideha, Nila (mt.), Ramyaka, Rukmin (mt.), Hairanyavata, Sikharin (mt.), and Airavata. Bharata and Airavata are further divided into northern and southero halves by their Vaitadhya mountains. The central country of Mahåvideha (or simply Videha ) is the largest of all, Its two halves, lying to the east and west of Mount Meru are called the Purva (eastern) and Apara (western ) Videha respectively. Each of these halves is subdivided into sixteen provinces cailed Vijayas. They are (1) Kacch, (2) Sukaccha, (3) Mahakaccha, (4) Kacchavatī, (5) Āvarta, (6) Mangalavarta, (7) Pushkalavarta, (8) Pushkalivatī, (9) Vatsa, (10) Suvatsa, (11) Mahāvatsa, (12) Vatsavatī, (13) Ramya, (14) Ramyaka, (15) Ramanika, (16) Mangalavatī, (17) Padma, (18) Supadma, (19) Mahapadma, (20) Padmavati, (21) Sankha. (22) Kumuda, (23) Nalina, (24) Nalinávatí, (25) Vapra, (26) Suvapra, [27] Mahāva pra, [28] Vapróvati, [29] Valgu, [30] Suvalgu, [31] Gandhila and [32] Gandhilāvati. Around the mountain Meru there are two small regions in the from of semi-circles, called the Uttarakuru ( northern ] and the Devakuru (southern). They are lands of twins whose wants are satisfied by desire-granting trees. The condition of the first Ara is always present here. For description see vv. 228-36. A ·earth. Ten yobegin at a height of 790 yojanas from the 27 constellations or nakshatras. Four yojanas above the comprising the series of celestial abodes of gods. These lowest class consists of twelve Kolpas which, in ascending 108 A little above the surface of the earth commences the series of the heavenly bodies which are divided into five classes, viz., thie Suns, the Moons, the planets, the constellations and other stars. The nearest are the stars which janas above them are the Suns.? Eighty yojanas above the suns are the Moons. Four yojanas above the moons are the nakshatras are the Budhas [Mercury ]; three yojanas above the Budhas are the Sakras [ Venus); three yojanas above them are the Vrhaspatis (Jupiter]; three yojanas above them are the Mangalas [ Mars]; three yojanas above them are the Sanaîscaras [Saturn). Thus up to 900 yojanas from the earth are found the heavenly bodies. For above the heavenly bodies begins the upper region abodes are divided into three classes according to their distance from the earth and the grade of their dwellers. The order beginning from the kalpa nearest to us, are styled Sudharma, īsina, Sanatkumāra, Mahendra, Brahma, Lantaka, Mahăsukra, Sahasära, Anata, Pranata, Arana and Acyuta. The Kalpas from the breast of the Loka-figure. Above the kalpas comes the series of nine Graiveyaka abodes which correspond to the neck of the Loka-ligure. They are 1. To account for the motion of heavenly bodies, and the cause of day and night, the Jaina assume double sets of suns, moons and other heavenly bodies. 2. The Digambaras count sixteen Kalpas, the four additional being Brahmottara, Kapishtha, Sukra and Satāra. Tattvārtha sūtra, IV, 19.

·the twelve kalpas have social ranks among brellat is called Siddha Sila, on account of its vicinty to 109 Bhadra, Subhadra, Sujata, Suminasa, Priyadarsana, Sudarsana, Amogha, Supratibhadra and Yasobhadra. Above them are the five Anuttara or the best abodes which correspond to the crown of the Loka-figure. They are Vijaya, Vaijayanta, Jayanta, Aparajita and Sarvārthasiddha. The denizens of which are described in vv. 477–83, while those of Graiveyaka and Anuttāra abodes are all equal to their own fellow residents. They are, therefore, called Ahamindras, masters of their self. Above these abodes the universe tapers to an end in the region called Ishat-prāgbhāra, which is shaped like an umthe end of the Loka--the abode of the Siddhas or redeemed .souls.

·No text on this page.

·INDEX. Arabic numerals refer to the number of verse, while the Roman ones refer to the number of page of the introduction and additional notes, Abhayadeva xn, xi. anangas 235, Abhayavati 723 Ananta 16. Abhichonacintamani xiv, xvi Ananda ii. Abhinandana 6. anekantavada 6. Abhiyogya gods 483. Anekárthasamgraha xiv, xvii. Acala ii. Angas iii. 836. acarya xiv. animan 462. acts which lead one to be born anuttara vimina 151. as a future Jina 883-902. Anuyogadvard stītra. Comadvaita vāda vi. mentary on- xiii. Ahmedabad xiii. Anyayogavyavacchedika" xvii. Airāvana 730. aparyapta 158. Ajita 4. Apte. V. S., Sanskrit Diction- Ajmere xi. ary by- vi. Akbar, the Great xiv. Alamkárucudamani xiv, xvii. Aranatha ii, 20. alms-giving 175-86. arhatship 1. Ananasvamioaritra iv. Arishtanemi 24. Amana xi. Aruna S08. Ambala Jain Bhandar iv. asamjiin 163. Ambaratilaka 546. Asvagrîva ii. ambuvata 67 n. Asvins ic. Amrasūri iv. atheism 325-45. Amülya Charan Prof. vi. Atibala 402. anagára=monk 702. atithisamvibhaga 191. Anahillavada xi. Atma-rakshaka gods 480. ara 20.

·112 Autumn-described 207-17. Cedi xvi. avadhi-jñana 462. Chardanusasana xvii. avasarpini 3 n, 28. charity 173-86. Avasyaka Niryukta iii. chowrie 271. Ayurveda 729. Citrångas 234. bădara 161. Citrarasas 234. Bāhu 794. conduct-right 187. Baladevas i, ii, 27. Cupid 245. Bali ü. Dandaka 432. Bhadre ii. Dasárna xvi. Bhadrababu iii. Dattadeva ji. Bharata ii n. desavakasika 191. Bhavabhûvand xiii. Desīnamanála sv. Devchand Lalbhai Pustakod. bhavan: 200. dhār Fund vii. Bhringas 233. Devacandra xiii. Bhuvana pala xi. Devendra xiii. blanket of jewels 746. Dhana 3, 6,...... Brahmadatta ii. Dhana (another merchant) 724 Caciga xiii. Dhana pala vii. caitya tree 817. Dhandhūka xii, xiii. cakravdka xcvii. Dharanendra 25. cakravartins i, ii, 27. Dhärini 791. camarī deer 73. Dharma (fourfold ] 152. Cambay xiv. Dharınaghosha 5I...... Candrakini239 Dharmanatha 17. Candraprabha 10. Dhataki 528. Cangadeva xiii. Dipasikhas 234. Cāngadeva xiii. Dridhadharman 520. Căritramohaniya 192. Durdānta 655. carvaka y. Durdarsana 655. Caravan, its description 66-79 Dvayasaraya kávya xiv, xvii, Caulūkya xvi. Dviprishtha ii. Caupannamahāpurisacariya iii. Epicurianism 325-45.

·113 Existence of soul 345-50. hintala 89. Future life 350. Hoernle ciii. saccha x. icchálcāra cii. Gandhåra 239. Indra 151. Gandhasamriddhaka 239. Isāna 460. Gandharvas 489. Īsānacandra 721. Gandhilāvati 239. Isvaradatta 727. gavyūti 229. Jacobi i n. Gehakäras 235. Jain granthāvalt iv. ghanau ita 67. Jambudvîpa 31. ghātikcamcn 809. Jarasandha ii. Gift of knowledge 154. Jätaka iii. Gift of safety 157-74. Jayasena ii. Girnār xii. Jayasimha Siddharaja x. Golden Mountain 247. Jayasimha Sūri x. gosīrsha 746. Jinabhadra Ganin xiii. Graiveyaka 151. Jinamandana xiii n. Granth ivali-Jain iv. Jivananda 719. guna vows 188. Jîvas, classified 158-68. Jivasamāsa xiii. guna vratas 190. Gurakara 724. Jyokishakas 234. Kakala xiv. Gunavati 628. Haribhadra iii. Kalikālasarvajña xiii. Harishcandra 409. Kalpa trees, enumerated and classified 232-35. Harishena ii. kānan 245 n. Harshapurîya x. Kamatha 25. Hell, its torments 562-68. Kanakavati 721. Hemacandra i...... Karna x n. ......... his life in German by kataka 15. Prof. Buhler xiii n. kashaya 8 n. Heroes, mythological and his Kesava 727. torical i. Khambhat sini. Hertel i. Khela 843 ·114 mahapurusha ii. Mahārāshtra xvi. Mahăvîra 26. Mahidhara ......721. maladharin x, Malava xvi. Malli 21. Mallishena xvii. manahparyaya 805. Manibhadra 65. Manimalin 409 ? Manorama (garden] 636. Manushottara 878. Manyangas 235. Märkandeya Purana iic, c, 231 n. Khengar xii. Kilbishika gods 483, Kirâtárjunīya v. kotivedha 843. Krishna ii, 24 n. Kshanilavada v, 375 n. kshayopasama 837. Kshitipratishtha 34. Icula s. Kumărapăla xiv. Kumarapâlacaritra xiii n. Kumarasambhava v. Kumaravalacariya xvii. Kunthunatha ii, 19. Kuru 16, 226. Kurucandra 409. Kurumati 409. labdhis vi, c. Lakshmana ii. Lakshmî 624, 722. Lantaka 404. Life, full of misery 562-85. Life after death 350. Lohargala 624. Lokāntika gods 801. Lokapäla 481. Madhu ii. Madyangas 232. Maghavan ii n. Mahabala 239, 267. mahakävya v. Mahămati 289. Mahapitha 794. Mahapurisacariya ii. Marttanda ic. Mäyä. Doctrine of-propounded 384-89, refuted 390. meditation 200. Meghamalin 25 n. Meraka ii. Meru 32. Merutunga iv, xiii n. miseries of life 562-85. momentariness y. Mülarāja xvi. Munishena 703. Nagasrî 530. Nagila 528. Nåmasamgraha xvi. Nami 23. Nandana ii.

·115 Nandana Park 401. Nandigråma 528. NÅsatya ic. Nighantusesha xvii. nikshepa 2 n. Nirnāmika 541. Nirvana. Mahāvira's_iii. Nisumbha ü. nīvára 211. occult powers 462. Padman ii. Padmanabha ii. Padmaprabha 8. Pahini xiii. pajjosvana xi n. palása 89. palya 229. Pandaka garden 876. Pandita [nurse] 643. Panhåvägarandim 562 n. Pargiter iic, c. Parishadya gods 479. Parisishtaparvan i. Pārsvanatha 25. parvan i. paryapta 158. paryâptis 158, 159. Paulomi 695. Paushadha 191. Penance 197-99. Pessimism 562-85. Peterson. Prof.-iv. Pitha 794. Prabandhacintamani xiii n. Prabandhakosa Xiii n. Prabhācandra xiii n. Prabhāvokacaritra xiii n. Prahlada ii. Prakîrnaka gods 482. prāna 42. Prasannacandra 35. Prasnavåhana x. pratimă iic. Prativăsudevas ii, 27. Primary vows 64. Prithvîpāla 733. Prithviraja xi. Pundarîka ii. Pundarikini 628. Pūrnabhadra 723. purushasimha ii. Purushottama ii. pūrva [period of time] 910, pūrvabhavas ii. Pushkalapala 693. Pushkalavati 624. Raghuvamsa v. Rainy season described 90-99. Rajasekhara xiii. Rainacandra ii. Ranastambhapura xi. Ranthambhör xi. Rati 245. Ratnas of a cakravartin e. Ratnakaranda ciii. Ratnasekbara Süri x n. Ratna Sūri iv. pothī vii.

·116 Rivana ii. Revanta 798, iic, ic. Rucaka continent 874. Sagara ii. Sagaradatta 723. sågaropama 911. Sagarasena 703. samjñin 163. Sakambhari xi. Salákápurueha i. Salibhadra xii. sallekhand ciii. salutations, five 459 n. Sämäpika gods 477. Samantabhadra ciii. samavasarana 817. Samavayamga ii. sāmāyika 171. Sambhava 5. Sambhinnamati 289. samleichana 911, ciii. Samprati xvi. Samyaktvasaptati vii. Sanatkumāra ii. sangha 9. Sāntinatha ii, 18. Sapädalaksha xv. sarvārthasiddhi 911. sarvatobhadra 632. sarvavirati 195. Satabala 239. Satakovritti xiii. Satamati 289. satruñjays xii. Satyapura xii. Saudharma 239. Seshākhyanāmanālá xvii. Siddha (rshi) xii. Siddharija Jayasimha x. Siddha-Hema-Sabdanuscesan xiv, xvi. Sikshā vows 188. Sikshayratas 191. Silicărya ii, iii. Silamati 724. Silandhara 423. Sindhus xvi. Sisupälavadha v. Sishyahitavritti xiii. Sita river 226. Sitala 12. Sobhana vii. Somacandra xiv. soul. Existence of_345-50. Srāvako iic. Sreyåmsa xiii. Sricandra Sūri v. Sridhara c. Srimati 629, 727. Sringāra rasa 283. Srīpálarájacaritra x n. Sríprabha 461. Srutakevalin 145. Stambhatīrtha xiii. Sthavirdlīcarita i. Subahu 794. Subhauma ii. Subudhi 420, 722.

·117 Sudarsana ii. Sudharma 238. Suklodhyána 10, Sūkshma 161. Sumati 7. Summer described 80-90. Sunäsira 722 supernatural powers vi. Suprabha ii. Sūri xiv. Supārsva 9. sushama 226. Susthita 633. Suvarnajaiigha 624. Suvidhi 11, 719 (physician). Suvrata 22. Suvratasvåmicaritra s. Suyasāk 704. Sváti 820. Svayambhū ii. Svayambhūramana 16. Svayambuddha 289. Syadavada xii. Syådvadamañjari xvii. syamaka 211. tanuvata 67 n. tapas 197. Taraka ii. Thanamga Sutra c, cii. Tilakācārya vii. Tīthankaras i. tūrthankara-nâma-karma 14. Torments of hell 562-68. Transitoriness. propounded 375. refuted 377-80. Trayastrimsa, gods 478. Triprishtha i. Trishashtisalakåpurushacaritra i. Tūryaigakas 233. Udayacala 269. Upamitibhavaprapancakatha ix, xii. upasraya cii. uttama purusha ii. Uttara kuru cccvii described 226-36. Uvaesamula xiii. Uvasagadasao ciii. Vaitādhya 239. Vajrajangha 626. Vajranābha 793. vajrapratima iic. Vajrasena 628. Vajrasvåmin i n. Vallabha Vijaya iv, vii. valunka 211. vartmana yoga 135 n. Vasantapura 44, 50...... Vasudevas i, ii, 27. VAsupäjya 14. Vibudhananda v. Videha 239. vidyadharas 491. vijaya=territory 624. Vijaya ii.

·Vishnupuräna c. 118 vilcalendriya 160 n. Yadu 24. Vimala 15. Yama 432. Vinayavati ? yavapratimā iic. Vineyahita xii. Yogasastra xv, xvii. yogin 286. Vītaragastotra xy, xvii. Yugandhara 548. Williams-Moniers Sanskrit Yük&vihara xv. Dictionary vi. ERRATA. Page Line for read i X 3 Trisastisalak㺠Trishashtisalaka iv 5 Mahåpurusaº Mahåpurushaº iv 24 पापय० पायय vi 7 read vv. 883-902 define the twenty-four acts. viii 18 delete the whole line 7EIT etc. 14 Harsapuriya Farshapuriya 15 that sovereign that that sovereign Xiii cang, Canga- XV 18 built it built with it xvi last विदंतोषां विदंत्येषां 65 15 clamity calamity 67 4 Ganavati Gunavati 81 12, 21 Gosirsa Gosîrsha 103 23 them then 18 ·THE PUNJAB SANSKRIT SERIES. READY FOR SALE. 1. BARHASPATYA ARTHA SASTRAM or the Science of Politics according to the School of Brihaspati. Original text edited with an intro., notes and English translation by Dr. F. W. Thomas, 31. A., Librarian, India Office Library, London, together with an Historical introductory Remarks and Indexes by Pt. Bhagavad Datta, 3. A., Supdt. Research Dept., D. A. V. College, Lahore. Price Rs. 2-8-0. 2. JAIMINI GRHYA SUTRA or the Domestic Ceremonies according to the School of Jaimini. Original text edited with extracts from the comm. Subodhini, list of Mantras, notes, introduction, and for the first time translated into English by Dr. W. Caland 11. A., Utrecht. Price Rs. 6-0. 3. ARYAYIDYASUDHAKARA or a History of Sanskrit literature (in Sanskrit) composed by Yajñeshvara Cimana Bhatta, the same edited with various new notes by Mahamabopadhyaya Pt. Sivadatta T. Kudala Hd. Pt. Oriental College, Labore. Rs. 8-0. 4. KAUTILIYAM ARTHA SASTRAM original text prepared with the help of Munich (German) Mss. Edited with an extensive historical introduction of 47 pages, and English notes by Dr. J. Jolly, M. A., Ph. D., and Dr. R. Schmidt, M. A., Ph. D. The ancient Comm. Nayachandrika of Mahamahopadhyaya Madhva with various notes is also added. Printed on best paper, cloth bound with gold letters. Vol. I containting text and introduction of 47 pagès ready @ Rs. 5-0. Vol. II. Original Sans, commentary Nayachandrika of M, M. Madhva and English notes. Rs. 5-0. 5. NILAMATA PURANAM Hitherto unpublished text edited with notes, introduction, indexes and 9 appendices etc., by Pro. R. L. Kanjilal, M. A., Vedantatirtha and Vidyaratan and J. D. Zadu. Esqr., Shastri, m. A., M. O. L. It is an historical work giving full accounts of the Ancient History of Kashmir. Rs. 5-0. 6. ATHARWAN JYOTISH Hitherto unpublished text edited with variants and valuable English Introduction by Pt. Bhagvad Datta, B. A. Price 0-8-0. 7. THE DATHAWAMSA or a History of the Tooth-relic of the Buddha. Original Pali text in Devanagri ch, edited and translated into English with notes, intro., by Dr. Bimalacharan Law, Ph. D., M. A., B. L. Printed on best ivory paper. 1924. Rs. 4-0. 8. JAINA JATAKAS being an English translation of Book I Canto I of Hemacandra's Trishashtisalakapurushacaritra and narrating the twelve previous lives of the first Tirthankara Rishabha by Banarsi Dass Jain, M. A. Printed on best antique paper. Price Rs. 4-0.

·JAIN BOOKS. 1 ACHARANGA SUTRA or the first Anga of the Jains text edited with analyse, notes and glossary by W. Schubring. Price Rs. 5/- 2 UTTARADHYAYNA SUTRAM. Prakrit text in Sanskrit charachters with introduction and full commentary in English by Prof J. Charpentier. Europe. Rs. 22/-. 3 KALPA SUTRA and the Nava tatva translated into English by J. Stevenson. Europe. Rs. 6/8/- 4 AUPAPATIK SUTRA or the first Upanga of the Jains text edited with notes and glossary by Dr. E. Leumann. very scarce. Germany. Rs. 8/- 5 AVASYAK SUTRA of the Jain text edited with notes by E. Leumann. Germany. Rs. 2/4/- 6 ANTGADA DASO & ANUTTAROVAI SUTRA translated into English by L. D. Barnett M. A. Europe 6/8/--- 7 UVASAG DASAO or the religion profession of an householder expounded in 10 lectures with English translation by A. F. Rudolf Hoernle. Rare. Calcutta. Rs. 12)- 8 DAS MAHANISHI SUTTA by W. Schubring containing introduction, indexes and extracts from the text etc. One Photoplate. Europe. Rs. 7/-. 9 VAVHARA & NISHI SUTTA text edited by W. Schubring. 1918. Europe. Rs. 5/- 10 SUBHASHITRATNASANDOH of Amitagati text with translation by Dr. Schmidt. Rs. 8/-. 11 THE LIFE & STORIES OF JAIN SAVIOUR PARA- SHWA NATHA by M. Bloomfield. This book should arrest the attention both of students of the history of Religion and students of comparative Literature. 12/— 12 THE INDIAN SECT OF THE JAINS by J. George Buhler translated into English and edited with an outline of Jain Mythology by G. Burgess. Europe. 4/8/-. 13 ARDHA-MAGADHI READER by Banarsi Dass Jain M. A. It contains grammar of Ardha-Magadhi, History of Ardha-Magadhi lit. together with an account of its present recension, bibliography, Mss. etc., extract from the texts, their translation and index. It serves as an introduction to the study of the Jaina Agamas. Cloth Rs. 4 Paper Rs. 3/- Apply to PUNJAB SANSKRIT BOOK DEPOT, Saidmitha Street, LAHORE (India).