·Dedicated
TO
ACARYA JINAVIJAYAJI MUNI
The editor of editio princeps
of
the Kumarapalapratibodha
in appreciation of his manifold services to
Prakrit Studies

·Preface to. The Second Edition --- IL The Nala-kahā and the Varuga-kaha from the Kumaropa!apratibodla which are contained in this book are prescribed by the Indian Universities for the Ardhamāgadhi students from time to time. The Bombay University has been prescribing either the first or the third chapter of the Kumarapalapratibodha for badantant M. A. for the last the editro princeps Series, Baroda, no other edition has appeared since 1920; and even this edition is now out of print In the present edition, the text is taken from the Baroda edition as only one more Ms. than the two utilized for the Baroda edition has been recorded in the Jinaratna KosI of Prof. H, D. Velankar, but that Ms. is not available to me. In preparing this edition, I have fully taken into consideration the needs of an averago student. The English translation is made as literal as possible and in the Notes I havo oxplained the meanings of oven apparently simplo words, and given Sanskrit rquivalents almost in overs case. Frequent references are given to preciso sections of the Introduction to Ardlampijadhu by Professor A.M. Ghatge.(eg. Ghatga § 117 ) and the students ara requostod to study these sections at least which are ·2 referred to in the Notes Technical terms of Jainism like Kamma-payadı have been fully ox plained In the Introduction, all the necesary and shall I say, available information about the author and the work is given in & conven iont manner A caraful reader will not fail to observe that I have made some detailed examination of the work to determine the relative extent of the prose and poetry portions as well as that of Prakrit, Sanskrit and Apabhramsa portions of the work The chronogram at the end of the complete work has been fully ex plained for the first time, and at the end of the book three Indices containing the Subhasitas, Select words from the text and University Questions have been added I offer my sincere thanks to my friend and Publisher Shri AA Kulkrni, B A (Hons) for bringing out this second edition I am also thankful to Shri M H Patwardhan of Sangam Proes, Ltd , and Shri Y G Joshi of Ananda Mudranalaya Poona 2, for the promptness with which they have carried out the printing of this edition 7th July 1953, Poona 2 NA GORE ·Introduction It was The Nala-Kahã and the Varuna-Kabā which are included in the present book are taken from the first chapter or Prastaia of the Kumărapăla-Pratibodha of Somaprabhācārya. The credit for making this important and in. teresting Prakrit work available to scholars goes to the great Jain Indologiet and a set greater promoter of Prakrit and Jainistic studies, Acārya Jinavijayajı Muni, who edited it for the first time from two Mes published as No 14 in the well-known Gaekawar's Oriental Series, Baroda, in 1920 The stories of Nala and Varuna constitute the sixth and the tonth stories of the first chapter and occur in this editio princeps on pp 47-76 and 105-114 respectively. THE KUMĀRAPALAPRATIBODHA ( = KP) The Manuscript Material The text of the Baroda edition of the K P. was cons Cambry fragmenvang Both of these Mes. were discovered in two Bhándars at Patin, the ancient Capital of Gujrrat As the complate My contained a good many scribal errors and the other Ms was unfortunately incomplete, the Baroda edition presents gaps in about 37 places, particularly towards the end, and question marks have been ur 7 ·2 Introduction used in quite a few places to indicate that the text in those places is far from finally settled THE NATURE AND CONTENTS OF THE KP The K P is a narrative work in five Prastāvas or chapters subdivided into 56 or 57 di dactic tales! which are told to the illustrious Calukya king Kumārapala by his guru Hema candracārya (1089 A D - 1172 A D) the most celebrated post and scholar of the 12th century A D Each of these tales illustrates a particular vow or point of discipline of Jain religion It is by means of such religious instruction that Hemacandra finally converted Kumāra pāla to Jainism In keeping with the usual practice, the KP opens with a mangala or salutation to the Jipas and after a short description of Anahil pura Patana the capital of the Gurjara Cālukyas gives a brief account of the ancestors of Kuma rapala and spritual ancastry of Hemacandra At the instance of his minister Bāhada Kumarapala resorts to Hemcandra for reliable infor mation as to the nature of true religion The rest of the work deals with the teaching of the tenets of Jainism in the form of stories and shows how under the influence of the reli 1 Winternittz Indian Literature, Vol II p 571 gives the number of staries as 54 only But from the table of con tents it is found that actully there are 56 stories ( 10 101, 8 in II, 17 in III 1" 10 IV and 9 in V WETT respectively ) If we add the 7 TER to these, the total would come to 57 ·Introduction 3 gious tales, Kumārapalı adopts the particular vow or tenet of Jainiem illustrated by the story Prastāva I deals with the fivo principal vows as to conduct viz avoidance of killing (), gambling (4m), adultery ( 926 THA), visiting a prostatute (वेश्याम्यमन ), drinking (मयपान ) and theft (TVET) Pr II with the worship of gods and teachers, Pr III with tho four dutres, viz generosity (Ta), virtue (fr), asceticism (29) and meditation ( PTGI) Pr_IV with the 12 vows of the Jain layman and Pr V with the four pas sions (4843) and various other points of the Jain doctrine Tho tales are partly in prose and partly in verse, but the verses far preponderate over the proso On actual but hurried calculation I find that there are about 5038 vorses which would fill up about 335 out of 476 pages of the edition, counting 15 versos to & page Thus roughly sponking the verse and prose portions are in tho proportion of 7 3 or in other words 70% of tho Ř Pisin vorso and the rost in proca THE LANGUAGE OF KP. Tho bulk of tho K P is writton in Praknit or Jain Maharaşırı but there aro ahout 575 vorses and a fon lines in proso in Sanhnt and about 260 sorces in Apabhramsi, Dr Ludwig Alsdorf has mado a thorough study of tho Apabhrams? pasages in the KP in lns Der Kimarpalnpranboch 1 The two stories in this I Der Kumarapáls pratibodha-I in Beitrag zur Kenntnis des Apabhra asa und der Frzahlungs-Literatur der Jalnas Hamburg, 1028 ·Introduction book contain 8 Apabhramsa verses in all' THE TITLE The author or himself uniformly uses the title (कुमारनपहेमचद्रप्रतिवद्ध)--विनधर्म प्रतिबाध at the end of each teara? In the colophon which is not an integral part of the work and is supplied by the scribe, the title shryfofar is used It would have been better if Jinavijayajı Munı had used the original title which the author refers to his work rather than the title used by a later scribe Jinavijayajı Munı has preferred the title in the colophon "because that title by itself carries to the general reader the idea of the subject matter of the work itself" According to Winternitz, the title satirestos saata "is probably to be explained as an abbre. viation for कुमारपाल-जिनधर्म-प्रतिबोध, 'Awakening of the religion of the Jina in Kumārapala" Alsdorf has noted that this work is sometimes known by the title of Sarafta' In this connection we should note that in the Introductory vy 29 and 30 there occur the words que इमाण चरिय भगिबमाण मए and चरिय इमाण जपेमि respec tively - 1 Nala-vv. 19, 51, 82, Varu 12-19-22, 57. 2 इति सोमप्रमकायते कुमारनृपहेमचद्रप्रतिवद्धे। जिनधर्मप्रतिबोधे प्रस्ताव पञ्चम प्रोक्त | or इय स्रोमप्पहकहिए कुमारनिवहेमचदपडिबद्धे । जिणधम्म प्पडिबोहे समत्यिओ पढमपत्यावो । 3 Indian Literature, Vol II p 570 0 3 4 Alsdorf, Der Kumarapalaprattbodha, Pini ·Introduction 5 THE K. P. AS A HISTORICAL WORK The K.P. is nota historical work, though the frame-work of K.P.deals with the two celebrated historical personages of the 12th century A.D. This is due to the fact that the author Somaprabhācārya was not actuated by the motive of writing a historical narrative of the reign of Kumarapala or the literary career of Hemacandra but with the limited aim of writing a narrative embodying the teachings of Jain religion, with reference to Kumārapāla and Hema. candra, and the ultimate conversion of the former to Jainism. The K.P. does not disclose any new facts about the lives of Kumarapala and Hemacandra, but whatever historical informa. tion is contained in the introductory or concluding portions of the K.P. is thoroughly reliable. A snmmary of the historical orquasihistorical portion in the K.P. is given on pp. IX-XV of the introduction of the Baroda edition. THE K. P, AND LATER WORKS Acārya Jinvijayaji Muni has pointed out that जिनमण्डनगाणे the author of the कुमारपालप्रबंध has taken several extracts from the historical por tion of the K.P. and trade it in his Sillata has made a faithful imitation of the style of composition of this work. This shows the popularity of the KP. with later writers. THE IMPORTANCE OF THE K. P, AS A LITARARY WORK Thought K. P. is not of much value as a historical work, it is very important as a ·6 Latroduction postical work of great literary merit Though the religious motive is quite obvious in narrating the stories, they hold the attention of the reader as fine specimens of narrative literature and are interspersed with many Subhasitas,' proverbs? and philosophical passagos!. The K P is wntten, as has been already stated, in three languages-Sanskrit, Prakrit or Jain Maharastri and Apabhramsa and a study of the KP shows that Somaprabhācārya, was equally proficient in all the three languages He has a great command over the vocabulary and a remarkable skill in the use of various figures of speech The K P is also very valuable for studying the development of Prakrit and Apabbramsa The style is easy, direct and free from long or involved compounds. THE AUTHOR Somaprabbācārya, the author of the K. P was born in the Prāgvata or Porvād section of the Vaśya caste and he was the grandson of Jinadeva and the son of Sarvadova Somsprabha was initiated into Jain religion in his boyhood According to the Prasastı at the end of the K P. we know that Somaprabha was the pupil of Vijayasimba; that be completed the Kumarapalapratıbodha on Sunday,the Sth day of the dark half Jyestha of Samvat 12-41(or Sunday 1 For the Suhhasitas in the Nala-and Paruda - Lahās, see Index 1 of this Edition 2eg न एम्मि कोसे विसति दुनि खगग- 1 10 हत्यत्ये करणे É court 19 7 22: 3 egon P 148 of edn ·Introduction the 3rd June, 1184 A D)' He composed this work while residing in the house of the poet Sripāla of Anahılpura or Pátana, origirally or the benefit of Hariscandra and sridevi, the children of Seth Abhayakumāra The entire work was read out to Mahendra, Vardhamana and Gunacandra, the disciples of the great Hemacandrācāry a According to the Pattāvalys, Somaprabha ranks 43rd in the lineal succession from Mahā vīra WORKS OF SOMAPRABHACARYA Besides the (1) Kamarapalapratibodha three other works of Somaprabha are available (2) Sumatinathacarita, mainly written in Prakrit, treats of the life of Sumštinātha, the fifth Tirtha kara of the Jains Like the KP, it contains legends and stories explaining the tenets of Jain religion It is a fairly extensive work, consisting of about 9503 verses (3) Suktimuktavali is a short poem of 100 verses, 1_of शशिजलधिमूर्यवर्ष शुचिमासे रविदिने सिताष्टभ्याम् । जिनधर्मप्रतिवोध क्लप्तोऽय गूर्जरेन्द्रपुरे ।। कु प्र P 478 शुचि means ज्येष्ठ or आपाढ Acc of Pillai s Indian Ephemeries, Vol III p 370, the chronogram reads as 3416 TH 9389 = 17 June 1184 ( 1281 begins on this Sunday from 13th onwards) It as possible to read taia sierarzpia) Then the chronogram means og C#9389 = 3rd June 1184 In both these cases we have to take चैत्रादि सवत् If we take कार्तिकादि सवत् the day (Tara, Sunday) does not tally even when we tale शुचिas ज्येष्ठ or आषाढ, or read सिताटमी 0 असिताष्टमी ·8 Introduction didacticin nature lıke Bhartphari's Nitisataka It is very popular among the Jains It is also known as Sindura prakra or Somasaraka Some verses from this work are quoted in the KP (4) Satartha kavya consists of a single vérsel in Sanskrit in Vasantatılaka metre and Soma prabha has himself written a commentary on it, explaining its 100 different meanings The verse is made to refer not only to the 24 Tirthankaras, and Hindu gods like Brahmã, Visnu etc, but to his preceptors and contemporarles also like अजितदेव, विजयसिंह, हेमचन्द्र and kings जयसिंहदेव, कुमारपाल, अजयदेव and मूलराज ! In the end it is shown how it can refer to Somaprabha, the author himself! This verse and its 100 explana tions provide an abundant proof of Somprabhas skill in composing extremely artificial poetry as well as his extraordinary command over Sanskrit language Due to this poem Soma prabha was called शतार्थिक or शतायों In addition to these four works, Somaprabha must have written at least one more work which has not come down to us For, while explaining the शतार्थकाव्य as referring to कुमारपाल he quotes two verse with the remark 7TH (" as stated by us already elsewhere") But these verses are not traced in his four known works, mentioned above, it must be inferred that he had written at least one work which unfortunately is now lost to us i 1 The original verse is as fo, कल्याणसारसवितानहरेक्षमोहक धर्मार्थकामदमहोदयवीरधीरसोमा ·Introduction 9 DATE OF SOMAPRABHACARYA As we know the exact date of composition of the Kumarapalapratibodha viz 1184 A D, it is possible to determine the period in which Soma Prabha must have flourished Hemacandra and Kumārapāla died in A. D 1172 and 1174 respec tively, while Somaprabha wrote the KP in 1184 A. D and refers to Ajayadeva and Mulrāja the two successors of Kumārapāla, who ruled from 1174 to 1179 A D, he is clearly a younger contemporary of Hemacandra and Kumarpala, and is to be assigned roughly to the latter half of the 12th century AD But we have no means yet to ascertain the exact duration of his life's period SUMMARY OF THE NALAKAHA King Nisadba of the Ilsvāku line ruled over Kosala (Capital-Košala), his queen was named Sundari They had two sons, Nala and Kubara (p1) Nala know the arts of pita91-4 (p 29 ) and तुरयहिययपिज्जा (p 33) King Bhima of Vidarbha, his queen Puspadantı, their daughter Damayantı She possessed a natural Tilaha on her forehead which could 11111--2-dnf the sun (p 1) Dam: conversant with onverted her parents to Jainism She was extraordinarily clever and incomparably beautiful, Bhima arrangos a Svayamvara to enable her to choose the most eligible prince or bing as her husband Damayantı chooses Nala in preference to all the radia - L.11 ·10 Introduction Test Kysaatā)1 out of jealousy, attacks Aals but 18 vanquished by D who invokes divide aud. He pays homage to Nala and goes away ipo The wedding takes place and Nala accompained by Damayanti, returns to Kosala Soon after Nala's return, king Nisadba inakes Nala the laing of Kosala, and Kūbara, the heir-apparen' and hin self adopts monkhood and leaves the kingdom While Nigadha ruled over two thirds of tb Bharatärdha, Nala brought the entire Bharati rdha under his sway To achieve this aim he ba to attack king Kadamba of Takşasıla On bein defeated, Kadamba renounces the world an Nala installs his son Jayasaktı on the thron of Takşagila After this victory, all the king of Bharatırdha crowned Nala as their overlor (7) Later, however, Nala became addicted 1 gambling and Kūbara exploited Nala's weal ness to his own a bout, Nala lot ove". and was driveno :: But at the request of the ministers, Dwa allowed to go with Nala, and they are als furnished with a chariot Before leaving the city Nala uproots a big pillar, thus fulfilling ai old prophecy (p 14) At the instance of D Nala first proceeded to go to bus father in-law king Bhima But as they were passing throug? a forest, they were attacked by Bhils Thougl they are frightened away by D by means of hai spiritual power, another party of the Bbil 11 ·Introduction 11 carries off their chariot and the driver(p 121 Nala and D continue their journey on foot While D. was asleep, Nala feels that it was humi. llating to go to his father in law for shelter in huis prasant plight and forsakes D On awaking from sleep, D is filled with profound sorrow to find that she was forsaken by Nala, and decides to go to her father (p 15). Though she was going all alone, due to the power of her chastity even the lions, tigers, snakes or demons could not do her any harm Later she meets and joins a caravan which she protects by her spiri tual power from an attack of the bandits (p 16) Soon, however, she left the caravan and proceeded alone On her way, a demon threatened to devour her, but is pleased with her calmness in the face of danger and disappears after fore telling her that she would meet Nala after 12 years even while rosiding in the house of her fathor (p 17) For some time she dwelt in a mountain-cave Vasanta (p 23), the leader of the caravan came there in search of her, Some hermits also arrive there and D protocts them from the downpour of the rain by means of her spiritual power Being astonished at this and infuenced by hor preaching, Vasanta and the hermits are converted to Jain Vasanta founds a township there which became known as "Tāpasapura" While staying there, they witness the colebration by the gods of the attaigment of the hevala znana by a Jain monk Just then : god 18m ·12 Introduction appears before them and narrates his previous history In his last life as a snake he had attached D but as a result of listening to the preaching of Jain doctrine by D to the hermits, he was enlightened and after death was born as god Kusumaprabha (p 19) In reply to a question of the head of the hermits the Kevalı' tells his previous history The head of the hermits adopted monkhood at the hands of Jasabhadda, the preceptor of the 'Kovalı' D stayed there for 7 years Having heard that Nala was seen in the vicinity, she went out in search of him, but instead of finding him, she sees a demoness who threatens to devour her Due to D's spiritual power, the demoness disappeared without doing her any harm (p 20) As she proceeded further, she met a cara van of Dhanadeva In the caravan she meets a disciple of Dharmagupta (p 21) With the caravan she arrives in the Acalapura There she is given shelter by king Rtuparna and his queen Candrayasa (p 22) At her own request, D is given the charge of Danasala While there, she once saves a thief from the gallows The thief named Pingala was former ly a servant of Vasanta, the caravan-leader of Tapasapura He committed theft in Vasanta s house but was himself robbed by other thieves Later he took service in the palace of Rtuparn3 and stole a jewelled box of princess Candravati He was caught and was ordered to be killed for Incidentally he informs D that Vasanta was made the ruler of Tāpasapura by the offence ·Introduction 13 Kūbara. Pingala was converted to Jainism by D. (pp. 23-24). On coming to know of the misfortune that had overtaken Nala and D., King Bhima sends emissaries in search of them. In course of his wanderings. a servant of Bhima named Harimitra came to Acalapuru and discovered D. there. D.'s discovery is reported to the queon who takes D. to the king. A god came there and revealed that he was the former thief Pingala and owed his godhood to D.'s preaching. Having seen this, Rtuparna became a Jain layman. D. is sent to her father (p. 29). Whilo moving alone in the forest after desorting D. (p. 14), Nala sawa conflagration. From the midst of it a snake appealed to Nala to savo it. No sonnor had Nala rescued it than the snake bit Nala due to which he was suddenly transformed into an ugly diwarf. When Nala protested against its ungratefulness, the enake assumod tho form of a god who infortped Nala that he was no othor than his father Nişadha, and that ho had reduced Nala to that ugly shape for his own protection. The god gavo Xala a * Bilva' and a jovelled box. Whenever Nala would desire to be restored to his original forn, ho was instructed to put on the garments and ornmonts from tho Bilva and tho hox rospoc. tirely. The god also transported Yala to Sun sumarapura rulod ovor by king Dadhiparaa. On his arrival thore, Xala brought a mad elephant undor control and recoived costly presents from tho king as his reward. Nala in.

·14 Introduction formed the king that he knew the सूरियपागविजा, Being highly gratified, the king offered him 500 villages as gift, besides some other gifts. But Nala declined the gift of villages. At Nala's request, the king banned hunting and drinking in his kingdom. Nala informed the king that he was named Huņdika' and had learnt the raume fat from king Nala (p. 29). Once king Bhima came to know from an envoy of Dadhiparna that the latter had a former cook of Nala and he knew the सूरियपागविज्जा. This rouges the suspicion of D. that the cook might be Nala himself, for a sage had prophesied that none but Nala would know the ana amar. Bhíma sends a spy named Kušala to Sumsumarāpura. The dwarf' does not reveal himself but gives all the ornaments received from Dadhiparna to Kusala. On coming to know that the dwarf' had tamed a mad elephant, knew the gitaamasar and had given princely reward to Kušala. D. was almost certain that the dwarf' must be Nala himself. In order to enable D. to judge for herself by seeing the dwarf' whether he was identical with Nala or not, Bhima arranges a fake Svayamvara and invites only Dadhiparna to it at very short notice. If the dwarf' were Nala, he would transport Dadhiparņa in the brief period and besides he would not allow D. to be another's wife before his very eyes. but would reveal himself '-this was the idea bəhind the fake Svayamvara (p. 31). Thə dwarf' does take king Dachiparna to Kundina- ·Introduction ti pura in time in a chariot and on the way learns the hear from the King in exchange for the तुरयहिययविज्ञा On their arrival, Damayantı taste the food prepared by the dwarf' by means of the first, and arranges a private inter View with him When she is thrilled with joy at the more touch of the dwarf's' finger, no doubt is left as to the identity of the dwarf with king Nala At her request Nala aegumos his original form with the help of the garments and ornaments in the 'Bilva' and the jewelled box given him by Nişadra-sura (p_28) All are delighted at the discovery of Nala and king Vasanta of Tapasapura and Ling Rtuparpa of Acalapura are invitad there Along with their combined forces Nala marches against Kobara, who however prefers to settle the issue by a gambling-bout once more But this time Nala defeats him in the game, but allows him to remian as the heir-apparent as before Many years after Nala regained his Kingdom Nişadha-sura appers before Nala andtellshim to adopt monkhood At this juncture a monk named Jinbhadra arrived at Kosala He reveals to Nala an account of the former births of Nala and D Because thoy had harrassed a Jain monk for 1 ghaphas in their third previous births 38 hing Mammana and queen Viramatı of Sangara nagara, thov lost their kingdom for 12 long yeire As they had propitiated the monk lator on and as Virawati offered trlakus to the 24 adolz 3 ·16 Introduction of Jinas on the mountain Astāpada, they regained their kingdom and D was born with a very brilliant natural Tilaka On hearing this, Nala and D ara enlightened and adopt asceticism But Nals could not control his passions even ofter becoming a monk and longed for the company of D Nala and Dobserve fasts and after death are born as Kubera and his wife respectively and they would be liberated in due course THE STORY OF NALA in the Mahabharata (Mbh) and its comparison with the same in the Kumarapalapratibodha (KP) The Nala-kală in the KP is a Jain version of the original Nalopakhyana in the Mbh (Critical Edn III 50 78) Tho Mbh version is tremendously popular in India and Europe, and is repeatedly imitated by later poets in Sanskrit 39 well as in modern Indian languages and dialects It has been translated into practically all the languages of Europe As a poem it is complete in itself It is remarkable for its touchingly simple language and tenderness of sentiments, particularly pathog, and yet it is not wanting in delicato romance of courtship and love, especially in the earlier cantos In order to enable the student to campare the Jain (KP) version with the Mbh version brief synopsis of the latter are given below नलand पुष्पर sonsofवीरसेन of निषध-मीम of Viderbha had 3 sons and a daughter Chudi-s act as mass engers of love between नल andद्'-स्वरवर ofद'-इन्द्र, ·Introduction 17 1,awandzo attend it—butazis chosen by - Fetc bless and return But af, who comes too late, 3 vows tengeance on 7 and at soma suitable opportunity enters 7 loses his kingdom in a gambling bout with his brother पुष्कर-द" sends her 2 sons with वाष्णय to भीम-नल and ço go to the forest-778 in the form of birds snitch 77's garment es points out the way to Port to but she does not leave him qo suggests that they both should go to fatto forsakes Go while she is asleep & SFE tries to swallow but a hunter saves her-He covets go who curses and kills him—7. 1994 anyas who foretell speedy reunion with and disappear meets सार्य and arrives in चेदिनगरी ruled over by मुवाहु-- His mother,(a maternalauntofo) gives shelter tots sans a forest-fire, saves af snake, who bites नल-जल becomes ugly पाटक directs Tas to assume the name hey and to go to king ऋतुपर्ण of अयोध्या-he gives नल a pair of garments, which when worn would restore ti to original form-7 (776) becomes Ega's span75,-*19 sonds us in search of tes and are the discovers 4. in goes to her father,-a , quit by nama, moots 75% in 19 informed-she suspects that याहुक may be नल--3fake स्वयंवर is artangad, but afta is not informed about it alono is invited_156 undertakes to take him to in time-on the rage learns EAT from 5* in oxchinge for 77497-f* leaves i's body-- astonished at 8 3Tival but treats him courteously 19 sorry not to find to but 15 is still suspected to be t-he is tosted by hor by tasting food prepared by him and by ·18 Introduction sending his two sons to him-with her parent's permission cosas - reveals himself-lives at han for a month-challanges you to a war or gambling bout-defeats yet in gambling, but treats him well-thus he regains his kingdom at the end of 4 years and all are once happy more A comparison of this Mbh version with the Jain (K P) version will at once show that m all the broad and main essentials both the versions agree with each other While the names of the principal characters are the same, those of minor characters are quite different Geographical situations are also different in the two versions , in the Mbh version is the king of the निषध देश and goes to ऋतुपर्ण of अयोध्या, while cotat takes shelter under the queen mother of fait whereas in the Jain (KP) version, 7 us the king of अयोध्या and goes to दधिपर्ण of सुसुमारपुर while दमयती goes to ऋतुपर्ण of अचलपुर The manner of the discovery of first and then of as is about ihe same in both the versions, but the information about as in disguise is given, in the KP version, by a messenger of Toyu to vita and the mention of tas s extraordinary cooking (TTT) forms an important clue The KP. version it silent about the 2 sons of ts and the 3 brothers of द०, though at the end पुष्कर (पुक्खल) is mentioned as the son of To In the abh version भीम 1s in the dark about the second स्वयवर while in the KP version it is arranged by a himself ·letroducupa 19 Tho mil and the minner of the loss of the hingdom, tho wanderings in tho forest decortion of tobs 77 whilo she is asleep ti's rescue of tho snaho who bites 7 to save him and gives him a pair of garments ( + ornaments in KP only) to rogain original form, and the end mortand tho rogaining of tho kingdom by defeat ing the brother in gambling aro escontially tho same in both the versions Just as 7.19 born with a fare according to the KP vorsion in the Joh version sho has a pra marh or mola hotsoon hor ochross, which shines bright The the love thon dust is removed from it ( 37 ATTiz ha नमगार निसार । 1 दिवाकर ) and plays an important part in co's discovers Tho loss of the antre of the king (27-Joh. Ti-KP ) while spoeding towards any is com mon to both tho vorsions Agreeinent cvon in minor details such as these shows that tho KP Torsion is dori ed froin tho i/bh version, though 1t 19 possible that tho KP is brood on como earlier Juin vorsion rather than directls on the ih vorsion Tis worship of the imago of 1*777's uprooting of a huge pullar, tho attack by the Bhile, '*8aving ono # from tho thicos the THIS from tho dos npour of rain and for the from tho sallowe bi her spiritual poxor, tho incident of the 47 anl susernl coniorkong to Jainism, foundin; of the print*, recapitulation rr tho thrcs prov10114 birth, of and < Oru nditions mido to tio Hindu version in the lain 10ron out of rel 70!3 mo'lys ·20 lotroduction On the formal side, the Mbh version is entirely in verse (Bay) whereas the KP version is mostly in prose with 134 verses (pas) In extent the Mbh version ( 901 vv, in the critical edition ) is nearly twice as big as the KP version While the epic grandeur is missing from the KP version, it does not compare unfavourably with Sanskrit prose works like the वेतालपञ्चविंशति, the हितोपदेश, the पञ्चतन्न and the like THE SUMMARY OF VARUNA KAHA There was a king Naracandra by name who ruled over Mākandi a city in the Bharata ksetra His queen called Saubbāgyamanjari Prince Narasimha was their son Once two painters from Kanakapura come to see the prince with a portrait of princess Kanakāvati She had fallen in love with Narasimha on hearing his praises being sung by a bard in her fathers court The painters were sent to find out the feelings of Narasimha for Kanakavati and to bring back his portrait The prince too, falls in love with the princess But in order to conceal his real feeling indulges in Samasyāprana The painters are amazed at the skill of the prince in poetic composition and heartily praise him The prince orders his treasurer to give one lakh of Dinaāras to them In due course princess Kanakavatı arrives at Mākandi and is married to the prince Soon after this, king Naracandra installs Narasimha on the throne and himself adopts monkhood Narasimha spends all his time in passionate enjoy. ment with Kanakavatı and neglects his state ·21 Introduction duties, with the result that a city guard usurps his kingdom and drives him out of the kingdom While he was asleep in a forest his wife 18 abducted by some semi divine being Then he laments over bis loss and resolves not to have any contact with women until he regains his kingdom When he arrives in Gripura, the city goddess assumes the form of his wife and tests the strength of his resolve by making advances of lovə to him But he sticks to his resolve so that the deity is pleased with him and disappears after giving him a raksakataka and directs him to go to Kāncanapura where he would gain a kingdom On his arrival at Kāncanpura, he finds that the kingdom is offered to any one who would care to accept it This was so because a demon killed every one who become the king on the very first night Being protected against the demons by his raksākațaka Narasimha accepts the kingdom At night he leaves the bed and keeps awake When the demon deals a blow with a sword on the bed, he is surprised to find that the king is not billed On looking about him, he finds Narasimha and explains to him why he behaved like this Durmatı, & former king of Kancanapu.& was passionato by natute and he forcibly carried off Ratisundart the wife of a merchant named Vimala in the city to his harem Through grief Vimala died and became the demon and killed not only Durmati but all his successors also But he was pleased with Narasimha's purity of character and went away ·22 Introduction śāntijina arrived in Kancanapura and Narasimha went.to pay homage to him Just then the semi devine being who had abducted his queen Kanakavati, also arrived there and restored her to Narasimha Lord Säntinátha explains to Narasimha the reason for his suffering in the present life by narrating an account of his past birth Varupa was the servant of a merchant named Ganganāga in Simhapura, who was devoted to the Jinas Once Varunu hears a religious discourse of a Jain monk and adopts the vow of abstention from theft, along with his wife But once he could not resist the temptation of stealing a golden chain bolonging to his master His wife, however was moved by the lamentations of Ganganaga over the loss of the goldon chain and asked Varuņa to return it to Ganganāga Varuna did so, and after death, was born as Narasimha and his wife became Kanakāvat: As he had stolen the golden chain in his previous birth, he lost his kingdom, and because he had returned it to its owner, he gained the kingdom of Kancanapura Having heard this, Narasimha and Kanakayat: became lay Jain devotees and in due course, after death, were liberated ·कुमारपालपडिवोहे नलकहा। जूयविसए नलचरियं [जो पुण नियममखंडं पालिज अवजयजणुज्जुत्तो । सो पुरिसो परलोए सोक्खमखंडं लहइ नूण ॥ १॥ जो य न करेज्ज नियम निद्धम्मो जो कयं च भजिज्जा। सो मंसभोगगिद्धो नरयाइकयायण लहइ ॥ २ ॥ ता महाराय । जुत्तं तुमए कय जं सत्तण्हं महावसणाणं दुवे पारधी मंसं च परिच्चत्ताणि । सेसाण वि सव्वाणत्यनिबंधणाणि परिहरियवाणि । तत्य- जे कुलकलंकमूलं गुरुलज्जासच्चसोयपडिफूलं । धम्मत्यकामचुकं दाणदयाभोगपरिमुक ॥ ३ ॥ पियमायभायसुयमज्जमोसणं सोसणं सुहजलाणं । सुगइपडिवक्खभूयं तं जूयं राय परिहरसु ।। ४ ।। ज्यपसत्तो सत्तो समत्तवित्तस्स कुणइ विद्धंसं । हारियअसेसरज्जो इह दिट्ठनो नलो राया ॥५॥] रना मणियं-को सो नलो । गुरुणा वुत्तं-सुण, अस्थि इइ भरहखिते कोसलदसम्मि कोसलानयरी। जायंति गुणा घसणस्स हेउणो जत्थ अच्छरियं ॥१॥ इक्खागुकुलुप्पन्नो निरनमनयचायविकमापुनो। अरिपस्थिवदुब्धिसहो निसहो नामेण तत्य निरो॥२॥ X x x ·कुमारपालपडियोहे तस्स सुदरीदेवीकुक्खिसभूया जणमणाणदणे दुवे नदणा, नलो कूबरो य। इओ य विदम्भदसमडण कुडिण नयर । तस्य अरिसधासंहसरहो भीमरहो राया। तस्स सयलतेउरतरुपुष्फ पुष्फदती देवी । ताण विसय. सुहमणुहरताण समुप्पन्ना सयलतइलोक्काउकारभूया धूया । तीए तिलओ जाओ सहजो भालम्मि तरणिपडिवित्र । सम्पुरिसस्स व वछत्थलम्मि सिविच्छपररयण ॥ ३ ॥ जणणीगभगयाए इमीए मए सव्ये वेरिणो दमिय त्ति पिउणा कय तीए 'दमयति' ति नाम । सियपरखचलेह व्य सव्यजणनयणाणदिणी पत्ता सा बुड्डि। समए समप्पिया कलोवझायस्स । आयस पडिविव व बुद्धिजुत्ताइ तीइ सयलकलाओ । सकताओ जाओ य सक्खिमत्त उप झाओ ॥ ४ ॥ मुणिजणसेवारसओ सम्मत्त पारिउण सा जाया । दुरगमकम्मपयडिप्पमुहरियारसु कुसठमई ॥५॥ तीए य परयणत्य पयपमाणाएँ महुरवाणीए । पिउणो वि दु जणणीए जणिया जिणधम्मपडिपत्ती ॥ ६॥ पगिट्ठपुन्नपेरियार निवुइदेवयाए समपिया तीए भाविसतिजिणस्स कणयमयपडिमा । भणिया य सा वच्छे ।। इमा तुमए नियमच्चणिज्जा । सा यि त पडिवजिऊण तहेर काउमारद्धा। पत्ता य सा बम्महमहा. रायलीलारण जुयण । त दतॄण चिंतिय जणणीजणरहि-- एसा असरिसरूवा पिहिणो चिन्नाणपगरिसो एसो। जेणेसा निम्मविया दलेण त इत्तिय चेव ।। ॥ ता नत्यि इमीर समाणस्वो परो । अथि वा तह पिसी न नजा । अओ सयवरो काउ जुत्तो। जेण तय नियइच्छाए इमीए (1) अणुचिय- वरपयाणजणिओ दोसो अम्ह होइ ति । तओपेसिऊण दूए इझारिया

·नलकहा।
३
रायाणो रायपुत्ता य। आगया गयतुरयरहपाइकपरियरिया ते । नलो
विनिरुवमसत्तो पत्तो तत्य भीमनिवइणा कयसम्माणा ठिया ते पवरा-
वासेसु । कराविओ कणयमयखंभमंडिओ रम्मयाए विमाणमाण-
निम्महणपंडिओ पवणुध्दुययारद्वतंडवो सयररमंडवो। तत्य रयाविया
विदियदरिसण (!)........ । ठवियाई तत्य नाणारयणकिरणकडप्प.
कप्पियसरिंदसरासणाई सुवचसिंहासणाइ । निविहा तेनु परोप्परं रिद्धि-
पाडिसिद्धीए पयडियप्पाणो रायाणो । पयट्टा पयासिउ बहुप्पयारे काम-
पियारे । एत्यंतरे जणयाएसेण समागया पसरियपहाजालभालतिलया-
लफिया पुच्चदिस व रविविवबंधुरा प्रसन्नरयणा पुन्निमनिसब संपुन्न-
ससिसुंदरा, घणत्यणमंडला मयणकेलिसरास व्व मिलिएक्कचकवाय-
मिहुणा, आरत्तकरचलणकमला कंकेलितरुलय न्य नवपल्लवपेसला, थूल-
मुत्ताहलाहरणहारिणी, मल्लिय ब्य उम्मिलंतकुसुमसमूहसोहिआ, धवळ.
दुक्लनिवसणा गयणलच्छि व सच्छसरयम्भसगया, वलक्खकडक्ख.
न्छडापिच्छरियदिसमुहा समुद्दवेल य समुच्छलंतमच्छरिलोलिसंकुला
सयंवरमंडर मंडयंती दमयंती । त दट्टण पिम्हियमुद्देहि महिनाहिं
स च्चत्र चक्खुरिक्खेरस्स लक्खीफया ।
तो रायाएसणं भदा अतेउरस्स पडिहारी।
कुमरी' पुरो नियकुमरविकमे कहिउमाढत्ता ॥ ८॥
कासिनयरीनरेसो एसो दढमुयवलो [वलो ] नाम ।
वरसु इमं जइ गंगं तुंगतरंगं महसि दटुं ॥ ९ ॥
दमयंतीए भणि-भदे ! परवंचणवसणिणो कासिगसिणो सुब्बति ।
ता न मे इमम्मि रमइ मग ति अग्गओ गछ । तहेर काऊण मणियं
सीए-
कुंकणाई नरिंदो एसो सिंहो ति वेरिकरिसिंहो ।
वरिऊण इमं कपलीवणेसु कीलसु सुहं गिम्दे ॥१०॥

·४ कुमारपालपडिवोहे दमयंतीर भणियं-भद्दे ! अकारणकोरणा कुंकणा, तान पारेमि इमं पए पए अणुकूलिउं तो अन्नं कहेसु । अग्गओ गंतूण भणियं तीर- कम्हीरभूमिनाहो इमो महिंदो महिंदसमस्यो। कुकुमफेयारेसुं कीलिउकामा इम वरसु ॥ ११ ॥ कुमरीए वुत्त-भः । तुसारसमारभीरुयं मे सरीरयं कि न तुम जाणीस ! तो इओ गच्छामो ति भणंती गंतूण अग्गओ भणिउं परचा पडिहारी। एस नियो जयकोसो कोसवीए पह पउरकोसो । मयरद्धयसमरूलो कि तुह हरिण!ि हरइ मणं ॥ १२ ॥ कुमरीए वुत्त-शपिंजले | अइरमणीया वरमाला विणिम्मविया । भहार चिंतियं-अप्पडिवयणमेव इमस्स नरिंदस्स पडिसेहो । तओ अग्गे गंतण युत्त महाए । कलयठकठि ! कंठे कलिंगवइणो जयस्स खिन मालं । करपालराहुणा जस्स कालिया वेरिजसससिणो ॥१३॥ कुमरीए बु–तायसमागवयपरिणामस्स नमो एयस्स ।तओ महार अग्गओ गतूण भणियं- गयगमणि ! वीरमउटो गउडबई तुझ रुच्चइ किमेसो ? जस्स करिनियरघंटारपेण पुइ व बंभंडं ॥ १४ ॥ कुमरीए जंपियं-अग्मो ! एरिस पि कसिणभंसण माणुसाणं रूपं होइ तितरिय अम्गओ गन्छ। वेद मे हियय । तभी ईसि हसंती गया अगओ भदा जपिउ पपता। पउमन्छि ! पउमनाई अतिनाई इमं कुणा नाई। सिप्पातरगिणीतारतमगे रमिउमिटती ।। १५ ।।

·नलकहा। न कुमरीए वुत्त-हद्धि, परिस्सत म्हि इमिणा सयवरमडरसचरणेण, ता किञ्चिर अज्ज वि भद्दा जपित्सइ । चिनिय च भद्दाए-एसो नि में मणमाणदइ त्ति कहिय कुमरीए । ता अग्गओ गच्छामि ति। तहेर काउ जपिउ पपत्ता भद्दा । एसो नलो कुमारो निसहसुओ जस्स पिच्छिा रूवं । मन्नइ सहस्सनयणो नयणसहस्स धुव सहल ॥ १६ ॥ चितिय विम्हियमणार दमयतीए-अहो । सयलरूवात- पच्चाएसो अगसनिवेसो, अहो । असामन्न लापन्न, अहो । उदग्ग सोहग्ग, अहो ! महुरिमनिनासो विलासो, ता हियय ! इम पइ पडिबग्जिऊण पानेसु परमपरिओस ति। तओ वित्ता नटस कठकदले वरमाला। अझे! मुवरिय सुवरिय ति समुदिओ जणकलयलो । एल्पतरे खाग कड्डिऊण नलमक्खिरिउ पत्तो काह- राओ। भो नल ! न लभए दमयती परिणेउ। अजुत्त कय इमीए ज तुम वरिओ। न म मुत्तु अन्नो उचिओ इमाए । ता मुच एय जुझस-जो वा होहि । नलेण भाणय--अरे नराहम ! जइ तुम न चरिओ दमयतीए ता किं दूमिओ सि ! सपयं पुण ममम्मि चरिए एवं परिथिय पत्यतो न गणेसि कुलकलक, नासकसे अयसपक, न उजसे लोआओ, न वीहसे परलोयाओ, ता तुम .परिचत्तसतमगो मए सिक्खवियव्यो ति करखाल घेत्तूण उडिओ जलतकोणलो नलो। दोण्ह पि सनद्धाइ पिपिहपहरणमीसगाइ सिलाइ । तओ चितिय दमयतीए-हा! किं मदमग्गाऽइ ज मह कर उवा?ओ एस पलओ, ता जइ मह अरहते भती तो भयवइ सासणदेवि ! लहउ मिजयन्छ नलो, उपसमउ समर ति भगतीए गदियो पारिभिंगारो। खित्ताओ तिनि तोयडाओ। कण्हाओ तोरण फरिसियगो अगारो घनिन्यानो नित्तेओ जाओ। पकपत्त व पायवाओ पडिय ·६ कुमारपालपडिवोहे से मडलग करगाओ। निश्चिसो विसधरो ब रोसरहिओ कण्हराओ चिंतिउ पक्त्तो । अजुत्त मए नल पइ पलत्त । न सामन्नपुरिसो एसो। ता मे पणमिउ जुज्जइ ति। तओ तेण पणामपुब खमाविओ निययावराह नलो। सभासिउ नलेण वि पिसज्जिओ कण्हपस्थिवो पणओ । ज पणयव छला उत्तम ति सच्च बुहा विति ॥ १७ ॥ नलचरिएण तुट्ठो भीमो। सकारिऊण विसज्जिया तेग सेसपत्थिवा। करापिओ महाविष्टड्डेण दमयतीए करगहण नलो। दिन्नाइ नलस्स करमोयेयणे अणेयकरितुरयरयणाल कारवत्थाईणि । एव भीमेण संमाणि. ज्जतो ठिओ तत्य कइवयदिणाइ । तेण कयाणुगमणो पत्पिओ निय. नयरिं नठो । दमयती वि नरेण सह वच्चंती भाणिया जणणीए'- जपेज्ज पिय, विणय करिज्ज, वज्जेज पुत्ति ! परनिंद । यसणे वि मा विमुचसु देहाळाय य नियनाह ॥ १८॥ त सिक्ख पडियाग्जिऊण क्यप्पणामा निसज्जिया जणणीजण- एहिं पत्यिया दमयती। रहमारोविऊण नलेण निवेसिया निय उच्चगे । तओ चउरगबलुक्खयखोणिरेणुनियरेग रुदनहमडलस्स नलस्स वचतस्सतराले अत्य गओ गयणमणी । पूरिय भुषण विहियदिष्टिप्पसरसरोहेण तिमिरसदोहेण । न लक्खिग्जए जलत्यत तरुगिरिगहाइपिसेसो । तहवि नियनयरकाठियमणो गमणाओ न नियत्तए नलो। सरुद्धदिठिपसर वल खलंत पडतमरडेसु । गच्छंतमुप्पहेणं दट्ठ भगिया नरेण पिया ॥ १९ ॥ देवि । जग्गा खण पयासेम भालतिलयतराणि । जओ तिमिर- निरोहियनयणनग्ग समाग वल सल गतु । उहिऊण दमयनाए करण ·मलकहा। ७ परामुट्ठ मालपट्ट । फुरिओ फारपहानिलओ कयधयारविलओ तिलओ तओ निष्पञ्चूह पहे पया बट । कोसमपुरीपरिसर गएण भणिया नण दमयतीदेवि जिणभवणमडियप्पएसा एसा मे पुरी । तीए भणिय-धन्नाऽह जा लक्ष्ण नल नाह निश्चमाञ्चस्स चेइयाइ । अह पसत्यदियहे बहुप्पश्चमचवित्थरियारद्धडबर पइवणपणश्चिय- धयचलचुबियबर पिविहतूररमाऊरियदियतर नच्चततरुणिचकनिरतर पए पर कीरतमगलो नलो पविट्ठो नयरि । पणमिया दमयतीसहि- एण तेण जणणिजगया । अहिणदिआ णेहिं एसो । तओ नलो दमयती य कयाइ जळकील कुणति । कयाइ दोलदोलणमुह अणुहरति । कयाइ सयगुच्छसुरहिकुमुमहिं परोप्पर विचित्तबध धम्मेल्ल पूरति । कयाइ अक्खएण रमति । कयाइ सय पिचिहाउनवायणपरो रहसि दमयति नलो नचायेइ । एर नलो दमयनीए अरिउत्तो नवनवेदि निणोएहि काल बोलेइ । अन्नया नल नियरजे कूबर च कुमरत्तै ठाविऊण पनि निसहेण समणतण । अनलो व मलो दुनिसहतेयपसरो सरोसवेरीहि । पत्थिनमत्ययपणमियपयकमरो पालए रज्ज ।॥ २० ॥ अन्नया नलेण पुच्छ्यिा मतियो-जणओपन्जिय चेव किमह महि पालेमि, अओ अहिय । तेहिं भणिय-तिभागूणं भरहद्ध मुत्त निसहेण, तुम पुण सयल भरहद्धं भुजसि । ता जुत्त पुत्ता पिउणो अहिओ ति । किंतु पुरी तक्खसाला अघि इओ दोहि जोयगसरहि । तत्य कयबो राया । सो तुह आण न मन्नेइ । तुइ जसससिम्मि विमठे समत्तभरहद्धविजयसभूए । उव्यइइ दुग्विणीओ एसो चिय लच्छणछाय ॥ २१॥ एसो य तुमए उरिस्खिओ रोगलेसो ब लदोवचओ दुसरो

·कुमारपालपडियोहे
जाओ । जइ पुण इम पद पराजयमण कय ता पव्ययभट्ठो घडो ब
विणट्ठो चेव एसो। अओ पढम दयपेसणेण से मुणिज्जउ मण । पच्छा
जहाजुत्त किज्जउ चि । तओ सिक्खपिऊण पैसिओ विचित्तभणिइ-
कुसलो दूओ । गतूण तेण भाणओ निधिलब कयबो--
घेरिवणदहणदावाणलेण पहुणा नलेण आगत्त ।
मह पडिसेर पडिजिऊण पालेसु नियरज्ज ॥२२॥
भह न करिस्ससि एव सीलब्मट्ठो मुणि च सुकयस्स ।
पाविहिसि परिमस इमस्स सत्तगरजस्स ॥ २३ ॥
किं च मए तुम्भ हिय पिचिंतयतेण पेसिओ दूओ ।
अन्नह अतकिओ चिय अह करितो तुह पिणास ॥ २४ ॥
इय दूयवयणमायन्निऊण दसणग्गदट्ठओट्टपुडो।
अप्पाणमयाणतो कयबराओ भणइ दूय ।। २५ ॥
तुब्भ पहू किं बालो' किं मत्तो ? किं च वायमुत्तो सो ।
जो सयरिउभुयगमगरुड न रियाणइ मम पि॥२६॥
गुणदोसवियारखमा फैि तस्स न सति मतिणो के वि.
जेहिं नठो न निसिद्धो असमजसजपिरो एव ॥ २७ ॥
भो
दूय ! गन्छ जइ तुइ सामी नियजीरियस निम्धिन्नो ।
ता होउ समरसज्जो, अह पि दूअ ! आगओ एसो॥२८॥
दूरण नि आगतु नलस्स कहियं कयंवरजरिय ।
तस्सोपरि सो कुविओ चलिओ चउरगबलकलिओ॥२९॥
पत्तो तक्खसिलाए समतओ वेढिया अणेणेसा।
पायारो ब्व दुइज्जो विहिओ कुजरपरिक्खेवो ॥३०॥

·नलकहा। ९ त असहतो सनहिऊण निगओ बाहिं कयत्रो । मिरिहपदरण फिरणदुगुणियदिणमणिपहापसर सरनियररुदनइमडल मडटागसघ- समुन्छलियसिहिसिहाभार सुरसिद्धजस्खपिक्खिजतनन्चतकवधनियह वहतरुहिरवाहिणीफमलायमाणमडम यय दोहिं नि बलेहिं पारद्ध जुद्ध । नलेण भणिओ कयबो-मारिएहि किमिमहि किमिप्पाराह पाइ- केहि ' अह तुम च दो पि जुज्झामो । तओ जगम-गिरिणो व्य पत्ता दो नि बाहुजुद्धाइएहिं जुम्झिउ । ज ज जुद्ध कयण मग्गिओ नलो तत्य तत्य नलेण निजिओ सो । तओ पलाइऊण पडियन्नसजमो ठिओ पडिमाए कयबो । दिट्ठो नलेण, भणिओ य-निजिओऽइ तुमए इमिणा सच्चरिएण, ता करेसु नियरज । निरीहत्तणेण नलोऽणिलो व्य असारो ति उक्खिओ कयवेण । कयबसत्तरजियमणेण नलेण कयइपुत्तो जयसत्ती नाम कओ कयबरज्ज । विण्डरस व नलस्स भरहद्धरज्जाभिसेओ कओ नरिंदेहिं । पर पर मतिकुसलरायकोसलीयाड्डतकोसो कोसलाए समागओ गयणचरगणा- गणगिज्जतबलो नलो मिविहारणोएहिं दमयतीए सम रमतो गमेइ काल । कूबरो पुण नियकुलगारो रज्ज-लुद्धो नलस्स छल गवसतो चिट्ठइ । चदस्स व लछण भवियव्ययावसेण जाय नलस्स जूयवसण, जिणेमि रज्ज नल ति चिंततो कूबरो रमावेइ निश्च । डमरुयगठिमिव सचरते जा दुण्ह पि जूएण रमताण गओ बहुयकालो । अन्नया नियइवसेण नलेण जिणिउ न सकिओ बरो । पडिओ नाणुकूलो नलस्स दक्खस्स रि कखिओ अक्खो । पुणो पुणो नलसारमारण कुणइ करो कूबरो । नगरगामखेडकपडाईणि हारापिओ नलो कुबरेण । तलाओव्य गिम्हे जलेण जाओ हीयमाणो नलो विहवेण । सिन्नो जणो जूयधले नले । सपज्जमाणमगोरहो हरिसिओ कूवरो । नलागुर- तेण लोएण कओ हाहारवो । त सुच्चा समागया दमयती ।

·कुमारपालपडिवोहे सा जपइ नाह ! पसीय मज्झ पत्थेमि मुच जूयमिण । नणु वसणदाणदक्खा अक्खा तुह वेरिणो व्व इमे ॥ ३१॥ लहुबधुणो वर कूबरस्स रज्ज इम सय देहि । एस हढहरियरज्जो ति अत्तणो मा कुरु अकित्ति ॥ ३२ ।। जुद्धेहिं अग्जिय ज रज्ज त हारिय व जूएण। सित्य व असोत्तगय म झ मण देव | दूमेइ ।। ३३ ।। तब्बयणमकुस मयगलो व्य मचो नलो न मन्नेइ । तीइ भणिया अमच्चा जूयाओ नल नियत्तेह ॥ ३४ ॥ तेहि पि बहु भणिओ तहरि नियत्तो नलो न जूयाओ। न हि सन्निवायगहियस्स ओसह किं पि समवइ ॥ ३५॥ हारियसमग्गरज्जो हारियदमयतिपमुहसुद्धतो । हारियसरीरपरिहियसयलाभरणो नलो राया ।। ३६ ।। भणिओ य कूबरेण मह रज्ज मुच इत्य मा चिट्ठ । तुह रज्ज दिन्न पिउणा, अक्खहि पुणो मज्झ ॥ ३७ ॥ पबलभुयबलाण भद ! लच्छी न दूरे। परिहर मयमेन कूबर जपमागो। परिहियपडरित्यो पत्यिओ सो पहिट्ठो न हि पिधुरसहावा हुति दुत्ये वि धीरा ॥ ३८॥ नलाणुमग्गलग्गा दमयती निसिद्धा कूबरेण । मयन्छि ! मा गन्छ तुम, मए जूए जियाऽसि चि मे सुद्धत अल्करम् । तओ मतीहिं वुत्तो बरो । परपुरिसच्छाय पि न छिपइ महामई दमयती । ता मा इम खिरसु निय अतेउरे । जओ जेटुभाउणो भग्जा जणणि व्व दट्ठव्वा ।

·कुमारपालपडिवोहे
कहिये तेण–भारी भरहदाहिणद्धसामी नलो । सो य चालइस्सइ
नयरम झट्टिय हत्यपचसयप्पमाण धभ । एय उभय पि मिलिय दिट्ट
अम्हेहिं नियनयणेहिं । ज पुण नले जीते नि कोसलाए अन्नो
राया सजाओ त पिसवयइ । अहवा न अन्नहा मुणिवयण ति।
जइ पुण न नदिस्सइ कूबरो, नलो चर भविस्सइ एत्य पत्थियो।
एच लोयसलाव सुणतो, रुयतीए दमयतीए वाहसाललण सिञ्चत-
सदणो, नयरीओ निग्गओ नलो। भणिया नलेण भीमपुत्ती-देवि !
कत्य वच्चामो १ तीए वुत्त-देव ! गच्छ कुडिणपुर । तय पाहो
होऊण अणुगिह मे ताय । तओ नलारसेण सारहिणा चोइया
कुडिणाभिमुह रहतुरगा। कमेण घुरघुरतघोरवग्वरित थपथवूह रउद्दसद
सहलसहरियहरिणजूह विसविसमविरुष्पभीसण सुणिज्जतसावय-
निवहनीसण अरन्न पत्तो नलो । तत्य रुद्धो करधरियषणुवाणसिल्लोदिं
भिल्लेहिं । रह मुत्तण ढुक्को ताण समुहो करेण करपाल नच्चावयतो
नलो। सीहस्स व सियालेसु को तुह इमेसु अक्खेवो भर-
हद्धविजयलच्छविलासभरण ते कियाणो किं न लज्जए इमेसु पसुपाएसु
पहरतो ! त्ति भणतीए भुयाए धरिओ रह मुत्तूण दमयतीए नलो।
मुक्का दमयतीए सीलमाहप्पदुस्सहा हुकारा । हरिण में हरीहिं गुजतेहिं
पणट्ठा दिसोदिस मिल्ला । भिल्लपिट्टओ नलेण सम गया दमयती दूर ।
एत्तो य अन्नभिल्लेहि रहवरो तत्थ ताण अपहरिओ।
किं कुणइ पुरिसयारो पुरिसस्स विहिम्मि निसरीए ॥ ११ ॥
तम्मि अरन्ने घेत्तु दमयतीए कर नियकरण ।
करगहणूसबसमय सुमरावतो नलो चलिओ॥ ४२ ॥
दभग्गभिन्न कोमलकमकमल-झरतरुहिराबिंदूहि ।
दमयतीए तमरत्नर्मिदगोवाकिय व कय ॥ ४३ ॥

·नलकहा। ३ रज्जम्मि पबंधो दमयंतीए सिरम्भि जो आसि । नियपडखडेहिं नलेण सो कओ संपइ परम् ॥ ४४ ।। दमयति दुममूले निसलमदागगमगखिन्नत'। नियपरिहाणचलपीयगेहिं वीएइ नलराओ॥ ४५ ॥ पाएड नलो सन्टिलं पचपुडि आणिऊण तं तिसियं । सा पुच्छइनलमजति गंतव्यं फित्तियमरनं ॥ ४६॥ नलेण वुत्तं-देवि ! जोयणसयं अरत्नमयं । अजवि पंचजोय- णाई लधियाई । धीरा होहि । एमुलांताणं ताणं पहे वचंताणं पडियारं काउं असको अको लजंतो व निलको अत्यगिरिसहरं । काणणेसु कंकलिपलवोदि विदिओ पसायो सत्यरो नलेण । भागिया दमयंती-देवि । सुपिऊण एत्य देहि दिनदुक्खमुहाए निदाए अवसरं । अलं आयासकाए । अहं ते पाइरिओ ति खित्त स परे नलेण नियनिनसणदं । वंदिऊण देयं अरहंत सरिऊण पचपरमिहिमंत पसुत्ता तन्य दमयंती । निहायंतीए तीए नलेण चितियं- जोस ससुरो सरणं लहंति पुरिसा न ते पुरिसलीहं । दमयंतीइ पिइहरं ता कह वच्चामि निम्मागो । ४७॥ काऊण बुदिसमविणं हिययं मुत्तुं पियं पि दमयति । रंको ब्व काहि वि अत्रय जामि धेश अचाणं ।। ४८॥ दमयंतीड अपाओ न कोवि सोलपमारओ होती। सम्बंगरक्खणकर कार्य सील चिय सईणं ॥ ४९ ॥ तो सुरिएण हिनं वसणद्धं । दमयंतीरयंचले विदियाई निय. सदिरेण अक्तगई।

·कुमारपालपडियोहे वडरुक्खह दाहिणदिसिाह जाइ विदभिहि मग्गु । वामदिसिहि पुण कोसलिहि जहिं रचइ तहि लागु ॥ ५० ॥ अह पुण अनय वञ्चिस्स । तओ असद्द रुयतो च निहुय क्कमो गतु पयट्टो नलो। पियपणइणि पसुत्त वलियकधर पटोयतो गतूण केत्तिय पि भूमिभाग चितिउ पवत्तो। आहारत्यी पमुत्त बाल एय अणाह वग्यो सिंगो वा जइ भक्खेज ता मे का गई? अओ सूरुग्गम जान रक्खामि एय। पच्चूसे कचउ एसा सइच्छाए ति । तओ पडियरित्यो पुरिसो व्य नियत्तो तहिं चेर पएहि नलो । भूमिसुत्त दठूण दमयति चिंतिय तेण--हा ! दमयती एगवत्या एगागिणी सुवइ सुन्नारन्ने । अहो । नलस्स अतेउर असूरियपस्स । मम कम्म दोसण इम अवत्थ गया एसा कमललोयणा ता किं करेमि हयासोऽह' अगाह पिय पिययम महिवीटलुढियं पिच्छतो चिज न निल्लज्जो विल ज्जामि ता नूण वज्जघडिओम्हि । एसा अरन्ने मए मुक्का पडिबुद्धा समाणी मम पाडिसिद्धीए जीविएणावि मुच्चिस्सइ । ता पइव्बय एय मुतूण अन्नत्य गतु न उछहइ मे मण । जीविय मरण वा मे इमीए सम होउ। अहवा अवायसयसकुले अरन्ने अहमेव दुहभायण होमि । एसा पुण क्यलिहिय ममाएस मुणती गतूण मयणभवणे मुहेण चिट्ठिस्सइ । एव कयनिच्छओ गमिऊण रयाणि पिययमापडिबोहसमए तिरोहिओ तुरियपयखेर नलो । उन्निदकमलामोयतुरहिसमीराभिरामे रयणीनिरामे दमयतीए दिट्ठो सुविणो। आरूढाऽह फलफुल्लमणहरे चूयपायवे | भक्खियाइ मए तस्स पेसलाइ फलाइ । सहस त्ति वण- हत्यिणा उम्मूलिओ सो, तो पडिया अह अड व पक्खिणो खोणीयले । तओ पडिवुद्धा दमयती नल अपेच्छिऊण जूहन्भट्ठा हरिणि ब दिसाओ पलोयता चिंतिउ पवत्ता । हा! अन्चाहिय पडिय, ज अरने असरणा पिएण विमुक्क म्हि । अह्वा पहाए मह वयणसुद्धि-

·नलफदा।
सलिलाणयगत्यं कन्य जिलासर गओ भपिस्सइ पिययमो | अहवा
निरुवमबलुद्धाए कीर वि खेयरीए रमणत्यं नौओ मविस्सइ नलो।
ते दुमा ते पचया तं चारन एको चेा चंदसुंदरम्हो न दोसई नलो।
एवं अणप्परियप्पपज्जाउलमणा कयदिसालोया नलं अपेच्छंनी भायो
सुपिणत्यं भाविउँ पवत्ता । जो चूयदुमो पुष्कफलसमिद्धो सो नलो
राया। जं मए फलासाओ को त रज्जसुहमाणणं जं च सो पण.
दयिणा उम्मूलिओ ने दिनेश रज्जम्भंसं लहारिओ नलो। पुर
पडिय हि तचो तं नलाओ चुक्क हि । तो इमिणा मविणेण दुरई
मे देसणं ति।
ता रोधि पत्रचा दमयंती मुकठमुच्चसरं ।
कायरमणाण इगीण धारिमा होइ नहि यमणे .
हा नाह ! कि लएऽहं चत्ता ! किं तुझ होमिमग्न
नहि भोगिणो कयापि हु नियकंचुलिया पुढा, ५२ ।।

·कुमारपालपडियोहे तहा हि- कोवससज्जियनहो वि कुडिलदाढाकडप्पटुप्पिच्छो । पचाणणो न सको समापदेस पि अकमिउ ॥ ५३॥ मयगधलुद्धरोलबटोर बहिरियसमग्गदिसचक्क । तड्डरियकर कुद्ध पि करिकुल दूरमोसरइ ॥ १४ ॥ घूमज्झामठियदिसो महतजालो लिहियगयणग्गो। पासमपत्तो विज्झाइ वणदवो अकयसतानो ॥ ५५ ॥ विष्फारियफारफणाफुक्कार विमुक्कविसकणुक्केरा । पसरतरीसविवसा पि विसहरा पहरिउ न खमा ॥१६॥ दिढिप्पयाणमेत्तेण पडिहयाणप्पदप्पमाहापा। रक्खसभूयप्पमुहा परमुहा जति दूरेण ॥२७॥ अह पहपरिस्समसलिलधोयगत्ताए कटयाइविद्धपायतलझरतरुहिराए धूलिधूसरसरीरच्छपीए तीए दिट्ठो महतो सत्यो । चिंतिय च-अहो ! अरननित्थरणकारण दिट्ठो मए पुन्नोदएण पसत्यो सत्यो । स थीहुआ किंचि जान तार सव्वओ विविहाउहभयकरोहिं तकरोहिं रुद्धो सत्यो । सतत्था तत्थ लोया । ताए भणिया मा बीह ति हकिया तक्करा-अरे दुरायारा ! मए रविखज्जत मा लूडेह स थ, अन्नहा पाविस्सह अणस्य । तहवि न पिरमति चोरा । तओ तीए सीलप्पभावदुस्सहा विमुक्का हुकारा । तेहिं धणगुणटकारोहिं पायस व्य पणट्ठा चोरा । सत्यलोएण भाणय-अम्ह पुन्नाओ ठिया कापि देवया एसा।जीए चोरोहितो रक्खिओ सयो । सत्यवाहो जणणि व त पणीमऊण पुच्छए-देवि ! काऽसि तुम? किं वा अरन्ने परिभमसि कहिओ तीए रुयतीए तस्स बधक्स्सेव सव्यो नियवृत्ततो । तेण वुत्त-महारायनलस्स पत्ति त्ति मे पूयणिज्जासि।

·नलकहा। तुमए तक्करहिंतो रखतीए उवयारकिणिओऽ । ता पवित्तेहि ममावास ति भणिऊण दमयती नीया नियावाप्त । त देवय व आराइए साय वाहो । एत्यतरे गरुयगजिभरियवभडभडो आखडलकोयडदडो सिहडि मडलाबद्धतडयो घणपडलपडच्छलनमडवो निरतरासारसीयलो सलिल प्पवाहमडियमहायलो पयो पाउसो । जाया ति-रत्त निरतरा बुट्ठी। मुह ठिया त य दमयती । विरयाए वुट्टीए मुत्तूण सय पत्थिया एसा । पिच्छए पिंगकेस गिरि व दाराणलपठित्त जलय य कालकाय कयत व कयदुइयरून कचियाकरालकर घण व विज्जु डाडोरभीसण स्खस। मणिय अणेण-सत्तरत्तछुहियस्स मे मक्खमुक्ल द्धिय ता तुम मक्खिस्स । तीए भणिय--भद्द ! जायस्स जतुणो धुवो मच्चू । अकयस्थस्स मञ्चुभय । अह पुण मूलाओ देवगुरुभत्तीए कयत्या । नत्य मे मच्चुमय । किं च-~- विविहदुहदूमिआह मरण पत्येमि दुक्खमोक्खकए । नलविरहाण दड्ड च म तुम खाहिसि मुद्देण ॥ १८ ॥ ता मक्ख कि विलबास ? एस मर तुझ अप्पिओ अप्पा । मरण विणा दुहाण जलजली जायए कत्तो ॥ ५९॥ तओ धौरयाए तुही रक्खसो। मणिय तेण-मदे ! तुट्ठो म्हि । किं ते पिय रेमि । तीए वुत्त-जा तुट्ठो सि ता कहेस कया मे पह- सगमो होहि ति । विभगवलेण नाऊण अक्खिय रक्खसेण । पचास दिवसाओ आरम्म सपुन्ने बारसे वरिसे पिउभप्रणट्टियाए सयमेन मिलिस्सइ ते नलो। पुणोवि तेण वुत्त-किं इमिणा मग्गखेपण ? जह मणति ता निमेसमितेश तुम तायमदिर पराणेमि । तीर वुत्त- कययाऽद नल्सगमफहणेण । नाह परपुरिसैण सम बन्चामि । बच्च तम सट्टाणे । पहापुजमार मुरसरीर दसिऊण तिरोहिओ रस्खसो। कुन २ - ·कुमारपालपडिवोहे बारसरिसिय पइणो पवास मुणिऊण गड़िया दमयतीए नियमा । रत्तवत्थाइ तबूल भूसणाइ पिलेपण निगईओ न गिहिस्स, न जान मिलेइ नलो। तओ तिव्वतवचरणपरा पारणए बीयरहियफ विडियपाण- वित्ती चित्तट्ठिय सतिनाहपडिम झायती दमयती गतूण गिरिगुहार ठिया । स थवाहो सत्थमझे त अदण सभतचित्ता गसता आगओ गिरिगुह । झाणसमत्तीए सभासिओ सा ताए । ताण सलाम साऊण सपत्ता तत्य के वि तारसा । ठिया हरिण र निचलकन्ना । इत्यतरे थूलधाराहि वरिसिउ पयट्टो मेहो । सरधोरणीहि व धाराहि ताडि ज्जतेहिं तारसेहि जपिय--सपय पयप्पवचवचणत्य कत्य वच्चामो । सजायदयाए दमयतीए भगिय-भद्दामा वीदेह । काऊण तेसिं चउदिति कुडय कया सीलसारणा-जइ मे सील अखडिय ता कुडयाओ बाहि बरिसेउ मेहो। तो छत्तच्छन्न व्य कुडए न निमडिय सलिल । अन्नत्य पत्थरा वि पलानिया पडतपयपूरेण । त दण विम्हियमणहि जपिय अहिं । अहो । न माणुसीए एरिस रूप न वा परिसी सत्ती। ता नूण का नि देवया एसा । सत्यवाहेण वुत्त-फि तुम झारसि । किं वा निब्भया चिट्ठसि । ताए वुत्त- अह अरहत दन झाएमि । तप्पभाषओ नथि मे भय । दवगुरुधम्मसरून सपित्थर कहिऊण कगपिओ जिणधम्मपडियात सत्यवाहो। तावसा कि सपत्तावारपाणा कजिय व नियधम निंदता पवन्ना जिणधम्म । तथ सत्यवाहेण करापिय पुर । त च पचसयाइ तावसाण इथ पडिबुद्धाइ ति 'तावसपुर ' ति पसिद्ध । तत्थ निम्माविय सतिनाहपडिमामणहर जिणहर । सम्वे नि जिणधम्मपरा काल वोल ति 1 अन्नया निसीहे सेलसिहरे उग्गमन- रविपहापूर म उज्जोओ दिट्ठो दमयतीए । दिट्ठा य उम्पयतनिवयता देवा । तेसिं जयजयाराण जगिया जणा। तेहिं सम समारूढा दमयती पव्यय । तथ सिंहकेसरिसाहुणो कया केरलुप्पत्तिमहिमा अमरहिं । बंदिऊण त मुर्णि पुरो निसण्णा सभे। इओ य तस्स केसलिणो गुरू ·नलकहा। जसमदो नाम तयागो। सो वि कालिण नमिऊण निसनो । कया कलिणा असारससारसत्यपरूषणपरा धामदेसगा। एत्यतरे तत्यागओ गयणमुज्जोयतो देवो । केलिण नमिऊण मणिया तेण दमयनी-भद्दे । इहेन तवोवो कुयइणो सीसो नियतपचरणनपरो कप्परो नाम अह मासि । पचग्गिसाहगो वि नाहिनादेओ तारसहिं । तओ तेमु पसरत- रोसो पत्थिओ अन्नत्य । नीरधतिमिरनिराए निसार वचतो निवडिओ गिरिकदरे । गिरिदतग्गलग्गा भग्गा मे दता। दतभगपाडापरयसो तत्व पडिओ । ठिओ सत्तरत्त । तारसेहिं दुस्मुरिणस्सेन तस्स वत्ता दिन कया, फि पुण पडीयारो। विसेसओ मुयगे व गेहाओ निग्गए तो- प्रणाओ तम्मि तारसाण सुह सजाय । सोषि तावमेमु विसेसुल्लमतरोसो मरिऊण त येव तापसारने समुपन्नो पन्नगो। कयाइ कयफणकडप्पो पहारिओ अह तुह डसणस्य । तुमए पिम ठूण पहिओ परमिमितो। तेण मे कन्नगोयर गएण रुद्धा गई । पुणो पि पपिठो विठ । अन्नया तर तारसाण कहिज्जत धम्म सुणेमि । जो कोहमाणमायालोहाणुगओ करेइ पाणियह । सो परभाम्मि पावइ जीनो निवाइ दुक्खाइ ।। ६०॥ तओ चितिय मए-हा! कह भपिम्स जो जीनरहेण चेव जीतामि। इमे य मए तारमा कहिंचि दिठ्ठपुल्य त्ति ऊहापोह कुणतस्स मे जाय जाइसरण सवेगपुत्र पुजदुकडाइ गरहनण कय मए अणसण । मरिऊण सोऽद सोइम्मे समुपन्नो कुमुमप्पहो नाम देवा । तुह धम्मायण साणाओ समुबद्ध सुरचण ति उपगारिणिं तुम दठुमागओऽह । ता धम्मपुत्तो अह ते । भणिया य तेण तासा-~-खमह मह पुयकोगा- चरणं । पालेह पुन्यपडिपन्न सारयव्यय । त च सप्पफलेवर गिरि- कदराओ काऊण ओलविय पायो । भणिय च-जो कोइ कोर करेन्ज सो कपरोम सपो परभवे होज ति। तओ सविग्यचित्तण ·२० कुमारपालपडियोहे कुलवाणा माणओ केवली-भयन ! देहि मे दिक्ख । केलिणा वुत्त-एस जसभद्दगुरू दिखिस्सइ तुम । पुणो वि जपिय कुलपइणा कह तए पडियन्ना दिक्खा केलिणा कहिय-कोस गए नयरीए कूबरस्स नदणो अह । भगानयरीसामिणा केसरिणा दिन्ना मे वधुमई नाम नियध्या । जणयाएसेण गतूण परिणीया सा मए । तीए सह नियत्ततेण दिट्ठो मग्गे समोसरिओ एस आयरिओ। वदिओ परमभत्ताए सुया सरणामयसारणी तस्म देसणा। पुछिओ य-भयय ! कित्तिय मे जीरिय' दि-नोवओगेण वागरिय गुरुणा-मच्छ ! पचेव दिवसाइ । तओ मए मरणमासन्न मुणिऊण भणिय-भयर ! थेमजापिओऽह किं करेमि सपय ' सपत्तमणुकपेण गुरुणा वुत्त---पच्छ । मा गच्छ खेय । पडिवाज पवज्ज | जओ एगदिवस पि एसा सग्गापवणकारण । तओऽह पवन्नो दिक्ख । गुर- निओगेण आगओ एत्य । सुक्कहाणाणलेण दटकम्भिधणो पत्तो केवल । एन कहिऊण कयजोगनिराहो खत्रियमोवग्गाहिकम्मो सिंह- केसरी गओ मोक्ख । कओ केवलिसरीरस्स सुरोहिं सक्कारो। पडियन्ना कुलवइणा जसभद्दसूरिपासे पयजा । दमयतीए भणिओ सूरी-ममावि देहि दिक्ख । सूरिणा भाणिय-भद्दे ! भुत्तव्वा तए नलेण सह भोगा । अओ नारिहसि तुम दिक्ख । पहाए पव्वयाओ उत्तरिऊण सूरी गओ तावसपुर । एव धम्मपसत्ता मलिणगत्ता सत्तसपच्छराइ ठिया गिरिगुहाए दमयती । अन्नया आयन्निय तीए जहा--दमयति ! दिवो मए अमुगप्पएसे तुह पइ ति पहियवयण । तओ समुप्पन्नपरिओसा निग्गया गुहाओ सा। पहाविया वयणाणुसारेण । गया दूर । पडिया अरन्ने । नळ अपिछती रोविउ पवत्ता । हा! किं करेमि, कत्थ वा, जामि ति विलवती त चेव गिरिगुह गतुमारद्धा । दिछा पसारिय- मुहीए भक्खिस्सामित्ति भणतीए रक्खसीए । तीए वि न सक्किया सील- प्पभावआ भाक्खि: । सुविाढ व तिरोहिया रक्खसी । अग्गओ ·नलकहा। गठनीए ताए दिट्टा निजा नई । पिकासपीडियार पण्डिपहारेण सीलप्पमावओ उम्पाइय तत्य पाणिय । पाऊण त पथिया पुरओ। परिम्मता वीसना नग्गोहतस्तरे। दिहा सयपुरिसहिं । भणिया य- मद्दे ! का तुम देविध दीसमि' तार वुत्त---माणुमी भई सत्य- परिमछाऽरने सचरामि । दसेहि मे तावसपुरमग्ग । तेहि वुत्त-अम्हे पाणियाणयण य इत्यागया । अत्यगिरिमययये अक्के न सकेमो ते मग दसि । जइ पुण अम्हहिं सह आगच्छसि ता सत्येण सम तुम किं पि पट्टण पराणेमो । गया सा तेहिं सह सत्ये । तय दळूण धणदेवसायबाहेण पुग्छिया--कासि तुम ! तोए उत्त-वणियपुत्ती अह, पिइहरं पायया । अरन्ने पमुचा परिचत्ता भत्तुणा । बहिं व तुइ पुरिसेहि सहागया । स यवाहेण बुच--अद अचलपुर गरिछस्स, ता तुम पि आगच्छ वच्छे ! पुष्फ उ पयत्तेण नइस्स तुम । तओ आरोविया पहागपाहण सा । पत्पिओ सत्याहो । आमासिओ वियसि- यदुमकुममसमुल्लसियररागपुन गिरिनिकुंने | निसार सपिएण एदिजनो पचनमोकारो सुओ दमयताए । तीए वुत्तो सत्यवादो-जो नमुकारं पटइ सो सावओ साइम्मिओ मे, त दमिच्छामि । सो वि जणउ ब वन्टलो त धेतूण तयेर गओ। दिट्टो सापओ पडलिहिय तमालदलनील जिबिंब बंदतो। दमयताए वि वदिय बिंब । कयसापयवदणाए पुष्छिओ-भो ! कम्स नित्ययरस्स विवमेय ? तेण वुत्त-मुण, धरणीरमणीमणीकंचीए कचाए नयरीए व यम्यो वाणिोऽह । त य अन्नया नाणनुत्तो धम्मगुत्तो नाम समागओ साहू । वदिऊण पुच्छिओ सो मर-फया मे निवुई । तेण वुत्त-देवलोयाओ चुओ मिहिलापुरीए पसनचदो राया होऊण एगुणवीसनित्ययरस्स मल्लि नाहस्स पासे पडियन्नसजमो सिन्झिहिसि । तप्पभिइ समुपन्ना में मल्लिनाहे मची । पुजमि पडलिहियमेय मल्लिनाहस्स वित्र । तेण वि पुष्टियाए दमयतौर कहिओ नियधुत्तो। तेण बुच्च--जणओ व ते ·२२ कुमारपालपडियोहे एस सस्थवाहो अह च भाया ता न काययो तर खेओ । पहाए पत्तो सत्यवाहो अचलपुर । तत्थ मुतूण दमयति गओ अन्नत्य । एसा तिसिया पपिट्ठा नगरवावीए । जलदेवय व्य दिट्ठा इत्याहि । तीए य वामचलणो गहिओ गोहाइ सलिलतीरम्मि । नियजाइसगमकए दुक्खे दुक्ख धुव एइ ॥ ६१ ॥ ताए पढिओ नमोकारो । तप्पभाओ मुक्को पाओ गोहाए । सा पय पाऊण निग्गया वापीओ। निसन्ना सिन्नमणा वायीतडे । तत्यथि रिउपन्नगमपन्नो रिउपन्नो राया । तस्स च दुजलजसा चद- जसा देवी । तीए दासहिं दिट्ठा दमयती । अञ्चतसुदरि ति निम्हियाहिं ताहिं कहिया देवीए । ताए नि आणापिया अप्पणो पासे । दळूण दमयति, अहो ! महुरिमा रूवस ति भणतीए आलिंगिया गाढ । दमयती नि निरडिया चलणेसु देवीए । भणिया य-भदे ! कासि तुम वणियपुत्ती भत्तुणा अह अरन्ने चत्त त्ति कहिय तीए । देवीए वुत्त- पुत्ति घ चंदवई निचिंता चिट्ठ मह घरे । देवी वि पुरपरिसरे पइदिण दीणाणाहाईण दवायए दाण | अन्नया दमयतीए भणिया- देवी-जड पुण मे भत्ता भोयणत्य इत्यागच्छेज्ज ता अह देमि दाणसालाए दाण । निउत्ता सा देवीए। दइय दठुमणा देइ दाण । पु-छए अस्थिजण, किमेरिसरूवो पुरिसो दिट्ठो तु भेहिं ति । अन्न दिणे दाणसालाठिया पिछए तलारहिं निजन बद्ध चोर । पुच्छए सा तलारे-किमिमिणाविणासिय नि। तेहिं कहिय-चदवईए रयणकगडया हरिया अणेण । ता हणिज्जइ एसो । चोरो वि दतगहियगुली नमिऊण दमयति भणइ-देवि । मिल्लाहि म, तुह सरणमागओऽ । दयावतीए दमयतीर कया सीलसावणा । सीलप्पभाषण तुझा तकरस्स बधा । पिरलीहभा तलारा । इम वुत्तत सोऊण समागओ तत्य राया भणइ दमयति--चच्छे । रिमेयमजुत्त कय तुमए १ नहि तकरो रविखउ ·नलकहा। २३ जुज्जइ । जओ रायधम्मो इमो, जं दुनिग्गहो सिट्टपालणं च । जइ पुण इमं न कीरइ ता सम्पत्य अश्ववत्याए माउसतिओ नाओ पय-- दृइ । दमयंतीर विनतं-देव दयापरवसमणाए मए एवं कयं, ता खमियन्त्रो मे इमो अबराहो । जओ दुट्ठरोगो घ इमरस पीडा संकेता में मणे । तओ मुक्को तकरो रना। सो मि तुमं मे माय त्ति जपतो पइदिणं पणमेइ दमयति । अन्नया पुष्टिओ सो तीए-को तुम, फत्तो वा आगओऽसि ! तेण कहियं-- अह तावसपुरवासिणो वसंत- सत्यवाहस्स पिंगलो नाम दासो । जूयाइवसणासत्तेण मए वसंतसत्य- वाइस चैव भवणे खत्तं खणिऊण अवहरियं सारदवं । वित्तण तं सहत्ये पाणभएणं पहे पलायंतो । चोरोई लुटिओ कित्तियं व कुसलं कुसीदाण ।। ६२ ॥ इह आगंतूण मए पारद्धो सपिउं इमो राया । दटुं चंदवईए आहरणकरंडियं कहवि ।। ६३ ॥ चलियं मह चित्तेणं तगणपणोरदो समुपनो। पारण कुपुरिसाणं न सहायो अन्नहा होइ ।। ६४ ॥ तं वित्तुं निक्खतो पावरियतणू पण विउलेण । चोरोति लक्खिओऽहं इंगियकुसलेण नरवडणा ॥६५॥ रायाएसेण बदो तलारोहिं अहं । यहत्यं निजतेण मए दिट्ठा तुम । पच्चभिजाणिऊण पवनाऽसि सरण । मोइओ म्हि तुमए । किं च तावसपुराओ निग्गयाए तुमए मुकमोयणो वसंतसत्यवाहो ठिओ सत्त. रत्तं । जसभइसूरिणा सेसजणेण य बुज्झपिओ भुत्तो अट्ठमदिणे । कयाइ पहाणपाहुडं चित्रण गओ सत्यवाहो कूबरं दछ। तेणावि तुटेण दिन्नं इमस्स छत्तादिलंछियं तावसपुरपहत्तणं । सो वितरवाऊरियादियंतरो ·कुमारपालपडियोहे आगओ तावसपुरं । पालए तत्य रज्जं । दमयंतीए य पावपवयवज्ज पवज्जं गहाविओ पिंगलो। अन्नया आयनिय भीमेण जहा--जूए जिणिऊण नलं अलंकरियं कूबरेण रज्जं । दमयंति वित्तूण पविट्टो नलो महाडविं । न जाणिज्जइ कत्थ वि किं जीवइ मओ या । तं सोऊण योरंसुसलिलसिञ्चंतषण- भरा परुन्ना पुष्फदंती । पेसिओ भीमेण तेसिं गवेसणत्थं पहुकज्जकरण. पडुओ हरिमित्तो नाम बडुओ। कमेण पत्तो अचलपुरे रिउपन्नस्स रनो पासं । पुच्छिओ चंदजसादेवीए--कुसलं मम बहिणीए पुप्फदंतीए ! बडुएण वुत्तं-निच्चं पि कुसल देवीए। किंतु नलदमयंतीरज्जभंस- सवणाओ संजाओ देवीए महंतो चित्तसंताओ। चदजसाए वुत्तं--कि भाणसि त्ति । बडुएण कहिओ मूलाओ नल ज्यवुत्ततो। तओ चंदजसं रुयंतिं दट्टुं परन्नो रायलोओ। सव्व सोयनिब्भरं पिच्छिऊण छुहा- पीडिओ बडुओ गओ दाणसालं । निविट्ठो तत्य भोयणत्थं । दाणाहि गारिणं दमयंति उवलक्खिऊण समुप्पन्नपरिओसो पणओ सो । देवि ! गिम्हे चौरुहाए ब का एसा ते अपसत्या अवस्था ? दिहिया दिहासि जीवंती। संपयं कुसले सयोस । एवं जंपिऊण वीसरियछुहादुक्खो गओ चंदजसासमीवं । भणियमणेण--वद्धाविज्जसि अस्थि ते दाण. सालार दमयती । तं सोऊण आगया तत्य चंदजसा। तीए आलिंगिया गाढं दमयंती। भणियं च-धिद्धी में जीए इयरजण विलक्षणेहि सामुद्दियलक्खोहिं अक्खिया वि नोवलक्खिया तुम । वच्छे । वच्छला त्रि अहं अचाणं गोविऊण किं वंचिया तुमर ! का वा ते लज्जा ममंतिए ? कहेहि किं तुमए मुक्को नलो ? नलेण वा मुक्कासि ? नणं नलेण मुक्का तुमं । तुम पि जह वसणवडियं पई परिचयासे ता धुरं रखी अपर- दिसाए उग्गमेजा । हा नल ! न लग्जसे गुणसंचयं चयंतो एयं ? कि ते कुलोचियमिणं ? गिण्हामि ते दुक्ख । किनामि उयारणं । खमेसु ·नलकहा। २५ मे अबराह नोरलक्खियासि । कत्थ वा फुरियकतिनिलओ ते मालतिलओ। तओ नियनिट्टीपणेण चदजसाए परामुट्ठ भालपट्ट दमयताए। अको ब्व मेहमुक्को सुक्नपिंडोब अनलउत्तिनो । दमयतीए भाले तिलओ तो फुरिउमारद्वो ॥ १६ ॥ बह देवयाइ पडिम य राहारिया नियमरोहिं देवीए । पवरसुयाइ परिहाधिऊण नीया निवसमीरे ॥ १७ ॥ चदजसा दमयती य दोवि स्नो सहाइ उवविट्ठा। तम्मि समयम्मि सूरो मुषणपईवा गओ अस्य ॥ ६८॥" तिमिरेण कज्जलेण च भायण गयणमडल भरिय । तहति न रायसहाए वियभिओ तिमिरलेसो मि ॥ ९ ॥ तो रना वागरिय-अत्यमिओ नणु रची न इह दीनो। अयि न वा जलणो ता किमेस एपिहजोओ ॥ ७० ॥ तओ देवीए दसिओ सहजो पहापुजनिलओ दमयतीर भाल- तिलओ। कोउगेण स्ना नियफरेण पिहिओ। तओ गिरिगुह व्य तिमिरनि भरा जाया रायसहा । ओसारिऊण पाणिं पुछिया रन्ना रज्जभसाइयत्त । ओणयमुहीए रुयतीए तीए कहिया समावि सा। स्नावि नियउत्चरिग्जेण नयणाइ परामुसतेण भणिय-पुत्ति रुय । मुरासुरेसु नि पहवइ विही । एत्यतरे तरणिकरणि [कर- तेयप्पसरेण अमरेण परिसाए आगतूण कयजलिणा भणिया दमयती- अह तुहाएसेण पिंगलो चोरो चारित्त वित्तण विहरतो गओ तारस- पुर । तत्थ मसाणे ठिओ पडिमाए । चियानलेण डझतो धम्मझाणपरो परमेट्ठिमन सुमरतो पुत्रपागाइ गरहतो गओ पचत्त । सजाओ पहापसरभासुरो सुरो । अहिणा मुणियपुरमत्रो जीनियरक्खणेण ·कुमारपालपडिवोहे पव्यज्जापडिबज्जावणेण उवगारिणिं तुम द/पागओ। ता चिर नद तुम ति । तओ सत्त कणयकोडीओ वारेसिऊग तिरोहिओ देवो । एवं देवेण दसिय सुकयफल पच्चक्खं पिक्खतो परनो रिउवन्नो जिणधम्मे। समए चिन्नत्तो बडुरण एसो--देव ! पिसज्जेह दमयति पिइहरं । चदजसाए वि वुत्त--एव होउ ति । तओ रिउवण रम्ना विस- ज्जिया चउरंगबलकलिया चलिया दमयती । त आगच्छति सोऊण सिणेहततुसदाणिओ निग्गओ पुप्फदतीए सम समुह) भीमभूगई । जगणिजणए दठूण तुट्ठचित्ता मुत्तूण वाहण निवडिया पारसु तेसिं दमयंती। ताण घणुकठाणं चिराओ मिलियाण नयणनीरेण । निवडतेण समता महीयले कदम जाय ॥ ७१ ॥ जउण व्य जण्हुकन्नं जगणिं आलिंगिण दमयंती। लग्गूण जणणिकठे विमुक्काठ चिर रुयइ ॥ ७२ ॥ तो वयणपकयाइ जलेण पक्खालिऊण विमलेण । अखिलं पि सुक्खदुक्ख परोप्पर जपियं तेहिं ॥७३॥ अह भणइ पुष्फदती अक आरोपिऊण दमयति । दिवासि ज जियती त सुकय जग्गए अम्ह ।।७४ ॥ अम्ह घरे अच्छती मुहेण पिन्छिाहसि नियपई वच्छे । चिरकालाउ नि पानइ भद्दाई जणो हि जीवतो ॥ ७५ ।। तुठेण स्ना दिन्नाइ बडुयस्स गामपचसयाइ । नगरे गंतूण दमयंती आगय त्ति सत्त दिणाणि कया पिसेसओ देवगुरुपूया । अट्ठमदिणे भशिया दमयती-तहा करिस्स जहा सिग्द्य ते नलसगमो भनिस्सह त्ति ।

·२७ नलकहा। तया य दमयांत मुत्तूण न्ने परिम्भमंनेण नलेण दिट्ठी वण. निगुंजाओ संजाओ धूमो । जो भमरमालासामलो उड्ढ वहढं तो गिरि व्य • आच्छन्नपक्खो अंतरिक्खे रिक्खंतो लक्खिज्जइ । निमेसामत्तण जो फुरंतजालाकरालो जलहरो ब महीयलुग्छलियविज्जुमुंजपिंजरो नजइ । तओ पसरियडज्झतवंसतडयडारवो विविहसावयकंदभेरयो कयदुमो- वद्दयो पलित्तो दयो । तत्य " इक्खागुकुल कमलमत्तडमंडल नल | रुख ममं" ति सदो सुओ नलेण | निकारणकरुणापहाणतणेण सहाणुसारओ बच्चंतेण दिट्ठो ' रक्ख रक्ख' त्ति भणंतो वणभंतरे भुयंगमो । कहं मे नाम कुलं वा रियाणइ इमो, कहं या सप्पस्स माणुसी भास ति विम्हियवित्तचित्तेण तस्स कइढणत्यं खित्तमुत्तरिज्जं । तं च भूविलग्गं वेढियं नियभोगेण भोगिणा ! रज्जु व कूबाउ कढिऊण घणदवाविसए परसे पन्नगं मुत्तुकामो तेण डको करे नलो। त भुयगं भूयले खिविऊण भणियं नलेण-साहु कयं कयन्नुणा तुमए जं ममोवगारिणो एवमुरगरियं । सच्चं खु एयं जो खीरं पाएइ सो त्रि डसिज्जइ तुह जाईए । एवमुळवंतस्स नटस्स विसप्पंतेण सप्पविरुण सजीव चावं व जायं खुजं सरीरं । पिसाओ व्व कविलकेसो, करदो व्य लंबोट्ठो, रंको व्व सुहुमपाणिपाओ, गणवइ ब लंबायरो संपन्नो नलो । बीभन्छसव्वगत्त अत्ताणं पिच्छिऊण चितियं नलेण-अदो 1 मिणा रूवेण मुहा में जीविय, ता परलोओवयारिणि पव्यजं पश्यनागि। एवं चितापयन्नस्स नलस्स पन्नगो संपत्तो पसरंतपक्षामंडली लमंत्र. मणिकुंडलो सुरो । मणियं अणेण-परिचय विसायं, पिया आई निसहो । तया तुह रज्ज दाऊण पडियन्नपव्वजो मरिण गमुष्पनी बंगलोए देवो । अवहिनाणेण मुणिया मए मा त अवश्या ओ मए मायाए भुयंगरूवं काऊण खयखारक्वेयो य दृगपश्यिम्स ने सरीरे विरइयं विरूवत्तणं, तं च कडुओसपा व गतिचित- यत्वं तए । जओ किंकरीकया तुमए साथ गित विकट ·कुमारपालपडिवोहे अणुवलक्खिज्ज तुम नोपद्दपिस्सति । पवजामणोरह पि सपय मा करेसु, अज्ज वि भुत्तव्या तित्तिया तुमए मही । अह चेा चारित्त पडिवत्तिसमय ते कहिस्स, तहा गिण्हेमु बिल्लमेय रयणकरडय च धरेसु जण । जया य सरूतमप्पणो इच्छसि तया फोडेज बिल्ल, पछि हिसि तस्स मञ्झे देवदूसाइ, उग्धाडिज रयणकरहय तत्थ पलोइहिसि हारप्पमुहाहरणाइ । तेहिं दवदूसोई आहरणेहिं य परिहिहि पाविहिसि तक्खणण नियरूव । नलेण पुच्छिओ देवो दमयतीए वुत्तत । सइत्तण- पहाणो कहिओ तेण सव्यो । भणिओ देवेण नलो- किमेव अरपणे परिभमति ? परामि तुम' तत्थ, जथ गतुमिच्छसि । नलेण वुत्त- ससुमारपुरे पराणेसु म । तओ तहा काऊण देवो गओ सुरलोय । नलो वि तन्नगरुज्जाणभूसणे जिणभवणे पणमिऊण नमिनाह पत्तो सुसुमारपुरदुवार । तत्य उम्मूलियालाणक्खभो परणफरिसे वि धूणिया- सणो उवरि सचरते सकुते वि करेण कइढता भजतो तरुवण पियरिओ मत्तहत्यी। तत्थ दहिवन्नेण रस्ना पायारमारुहिऊण भणिय-~जो एय माकुजर बसीकरेइ तस्स ज मागिय सपयच्छामि । नलखुज्जेण वुर-कथ सो मरायगलो जेण अह वसीकरेमि । एव भणतस्स खुम्जस्त घणो ब गज्जतो त पएसमागओ गओ । जण त पइ पहाविओ'खुज्जो । करिकरापायवचणकुसलेण अग्गओ पग्छओ पासओ य सचरतेण तेण नीओ परिस्सम करी । गरुडो व उम्प- इऊण आरूढो तस्स खरे । पुवासणे ठाऊण कलारे खिविऊण चलणे आहओ कुमथले चरेडार । करकालयकुसेण वाहिआ करी खुज्जेण । उग्घुट्ठो जयजयारवो जणेण । दिन रम्ना सुवण्णसिखल । वस नेऊण नीओ नलेण आगणक्खभ वारणो । तओ उत्तरिऊण अकयपणामो दहिवन्नरस्स स्नो आसन्ने निसन्नो नलो। स्ना भणिओ -भो खुज्ज ! अथि हरिथसिक्खावियक्खण किमन्न पि चिन्नाण ते । खुजेण भणिय-किम न कडेगि, जइ सूरियाग रसाइ दटुमिच्छसि, ।

·नलकहा। २९ - ता करेमि । तओ स्ना गतूण गेह खुज्जरस समप्पिय मुग्गतदुलसाग- वेसरारप्पमुद्द। सूरातो थालीओ मुत्तूण सूरविज्ञ सरतेण खुज्जेण कया दिव्या रसपई । कप्परुक्खदिन्न पिर मणुन्न त रसवइ भुत्तो सपार पारो राया। जपिय स्ना--अहो ! रसवईए पागपगरिसो, अहो । रसमहरिमा, अहो ! पिसेसपेसच्या, अहो ! सबिदिउसयारितण । एरिस रसवइ नलो चेर जाणइ तओ नल सेतस्स मे पारीचया चिर एसा । ता कि तुम नो सि खुज्ज ? न वा विरूवो एरिसो नलो, कह या जोयणसयदुगतारियरस तस्सागमो कत्तो वा भरहद्धसामिणो तस्स एगागित्तण १ तओ तुठेण रत्ना दिन्नाइ खुज्जस्स वत्थालकर गाइ टकलक्ख गामाण च पचसयाइ । से सञपि गहिय खुज्जेण । न गहियाइ गामाण पचसयाइ। र ना वुत्तो खुज्जो -किमन्न पि किंचि ते दिज्जत' खुज्जेण जपिय-जइ एव, पारद्धिं मज्ज व नियरज्जे निवारेसु । स्ना वि तव्ययणबहमाणो तहेव कय । अन्नया स्ना पुन्छिओ खुज्जो-को तुम ? कत्तो वा आगओ ? खुज्जेण जपिय- कोसलाए नलरायस्स सूययारो हुडिओ नामाह | तस्स पासे सिक्खि याओ कलाओ। नटो कूबरेण बधुणा जिणिओ रज्ज, दमयति वित्तण पवन्नो अरन्न । विपन्नो तत्र नलो। तओ अह आगओ तुह समीच, न उण अगुणन्नुणो कपडकूलस्स कूबरस्स पासे ठिओ। तो दहिवन्ननरिंदो सोऊण नलस्स मरणवृत्तत । त सोय सपत्तो पारिज्जइ जो न कहिउ पि॥ ७६ ॥ दमयतापिउपासे दहिवन्ननिवेण अन्नया दूओ। केणापि कारणेण पट्टरिओ मित्तविताए । ७७ ॥ भीमेण सकारिओ दूओ] कयारि पत्यारे पथियस पुरओ जपिय दूएण्-मम सामिणो समीरे नल्स्ससूयकारो अस्थि, नलोपएसओ - ·कुमारपालपडिवोहे सो मुणइ सूरपाग रसाइ । त सोऊण दमयंतीए जपिओ पिया-ताय ! पणिहिं पेसिऊण जाणाहि, केरिसो सूचयारो। नल पिणा न याणइ सूरपाय रसवइ । जइ पुण गोषियप्पा नलो चेत्र हरिज एसो। तो सामिक जवुसलो कुसलो नामेण पेसिओ विप्पो । दहिवन्नसूचयारस्स रूपजाणणकए रन्ना ।। ७८ ॥ सो सुसुमारनयरे पत्तो सुइसउणदुगुणिउच्छाहो । खुज्ज दटु तस्सतिर निसन्नो निसन्नो अ॥ ७९ ॥ कुसलो चिंतेइ इम काय नलो क य खुज्जओ एसो । ज मेस्सरिसाण अतरमोस पि त चे ।। ८ ।। तओ चित्त फिपि सपहारिऊण कुसलो दुय गाएइ-~- मिठुरु निकिवु काउरितु एकु जि नलु न हु भति । मुक्क महासइ जेण वाणि निति सुत्ती दमयंती ॥ ८२ ॥ त पुणो पुणो गिज्जमाण सोऊण दमयति समरतो गलत सुजलो परुनो नलो। 'र्फि रुयसि' ति पुच्छिओ कुसलेण । खुज्जेण जपिय-करुणरससगय गीय ते सुणिऊण रुनामि । खुम्जेण पुष्टिओ सो ईहियस्थ । नलजूयाओ आरम्भ विमाए दमयती- गमणपज्जता कहिया कहा कुसरेण । पुणो नि वुत्त निप्पेण खुज दहिवन्नस्स रन्नो दूएण भीमरायस्स अगओ सूरपागसूक्यारो ति कहिओ तुम । सूरपागप चलो नली चेर ति चिंततीर दमयतीए जणयमन्भत्थि- ऊण पेसिमो अह ते दसणत्य । तुम दळूण चितिय मए--कथ अन्च. स्थमणुज्जो खुज्जो, कत्य वा सबगोवगपेसलो नलो। कय कालिय. तिमिकुडबगो बगो, कत्थ या कयजणाणदो चदो। तदा ममागच्छंतस्स ·नलकहा। समुहो सउणसघाओ सजाओ सो पि निष्फलो, ज तुम न होसि नलो। दमयतीपिम्मपरपसेण खुज्जेण नीओ नियगह विभो । जओ-- जय जगो वसइ पिओ तीए दिसाए समागओ सतो काओ विकुणइ हरिस फि पुण पियपेसिओ पुरिसो॥ ८२॥ महासईए दमयतीए महापुरिसस्स नलस्स य कहतस्स ते कि सागय कीउ ति वुत्तूण कया भोयणाइपडिपत्ती । दिन्न दहिबनदिन्न आहरण । तओ पत्तो कुसलो कुमलेण कुडिणपुर । कहिओ भीमस्स मत्तकरियसीकरणमूलो सयो खुज्जमुततो । दमयताए युत्त-ताय ! नूण नलो सो, किंतु केणावि आहारदोसेण कम्मदोसेण वा निरूतो जाभो। करिसिक्खाकुसलत, सूरियपागस्म करणसामत्य । अच्चम्मुय च दाण नल विणा नयि अन्नत्य ॥ ८३॥ ताय ! केणापि उनाएण त खुज्ज इहाणेसु, जेण त सय परिक्खेमि। भीमेण वुत्त---पुत्ति ! अग्यि सयपर पारभेमि, हक्कारेमि दहिन्न । दहिरन्नो पुरपि ते लुद्रो आति, पर तुमए नलो वरिओ।ता एहि तुइ सयर सुणिऊण सिग्धमागमिस्सइ सो । तेण सह खुन्जो कि । जइ सो नलो ता तुम अन्नस्स दिज्जति न सहिस्सइ । तहा [य] तुरयहिययन्नू नलो अन्थि । जइ सो खुज्जो नलो ता रहतुरयपेरणण जाणियव्यो नलो ति। नलस्स पेरतस्स परणतुल्लरया तुरया हवति । आसन्न दिवस कहिस्स । जइ तथ आगमिस्सइ खुज्जो वेगेण, सो नलो नूण । अन्नो नि थीपरिभव न सइइ किं पुण नलनरिंदो । पेसिओ भीमेण दहियन्नस्स दूओ, कहिओ तेण चित्तसुद्धपचमीए दमयतीसयवरो। चिनिय दहिरन्नेण-अहिलसणीया मे दमयती, पर दूरदेसे सा, पञ्चूसे ·३२ कुमारपालपडियोहे पचमी, न तीरइ तत्थ गतु, ता किं करेमि त्ति मीणो व्य थोयजले पत्तो अरइ दहिवन्नो । खुज्जेण चिंतिय-दमयती महासई न पुरिसतरमिच्छइ इच्छेज्ज वा तहावि मइ विजमाणे को गिण्हेज त । ता त थ दुहिवन्न छहि पहरेहि नेमि, जेण अणेण सह ममात्रि पसगेण दसण होइ । खुज्जेण वुत्तो दुहिवन्नो-किं तम्मसि तुम १ कहेहि कारण । नहि अकहियरोगस्स रोगणो चिगिछा कीरइ । रत्ना वुत्त--सपन्नो कय- सुरपुरपवेसमगलो नलो, पुणो वि दमयती सपय सयवर करिस्सइ, अस्थि मे दमयतीए अहिलासो, दूरे विदब्भा, छञ्चेव पहरा अतरे, बहुय- दिवसहिं आगओ दूओ, अह पुण कह इत्तिएण कालेण पच्चिस्सामि त्ति चिंताए न पावेमि निव्वुइ । खुज्जेण वुत्त--जच्चतुरयजुत्त अप्पेहि मे रह, जेण पच्चूसे तत्थ तुम नेमि । न सामन्नपुरिसो एसो किंतु खेयरो सुरो व ति चिंतिऊण समप्पिओ जहुत्तरहो ना। त काऊण पगुण भणिओ नलेण दहिवन्नो--आरोह रह । राया थइयाइत्तो छत्तधरो दुन्नि चामरकरा य । आरूढा तम्मि रहे पच इमे, खुज्जओ छट्ठो ॥ ८४ ॥ त बिल्ल च करड कडियडे बधिऊण वत्थेण । कयदेवगुरुसुमरणो तुरगमे खेडए खुज्जो ।। ८५ ॥ इयहिययजाणएण नलेण चोइज्जमाणवरतुरओ। गतु रहो पयहो पहुचित्तेण चिमाण व ॥ ८६ ।। अह दहिवन्नस पडो पडिओ रहवेगपवणउध्दूओ । तेण परिओसवसओ नलस्स ओयारण व कओ ॥ ८७ ॥ दहिवन्नेण कहियमेय खुज्जस्स, हसिऊण भाणय खुजेण- कत्य पथिव, आथि ते पडो पडपडणाओ पचव सजोयणाइ आगओ रहो । किं च मज्झिमा इमे तुरया, जइ पुण उत्तमा हवेज्जा ·नलकहा। ३३ ता इतिएण कालेण चोइज्जमाणा वरपचासजोयणाइ रहो आगच्छेजा। दहिरन्नण अक्खरखं पिक्खिऊण अक्खिय--इत्य अखे जत्तियाई फलाइ चिट्ठति अगणतो नि तेसिं सख जाणेमि अह, नियत्ततो ते कोउगं दासस । खुज्जएण भणिय-मए सारहिम्मि मा बोहेसु काल- खेवाओ । एगमुट्ठिप्पहारेण पाडेमि साइ फलाइ तुह पुरओ । रन्ना वुत्त--पेच्छ अच्छेर, पाडेहि तुम, चिठ्ठति अट्ठारससहस्साइ फलाण । तओ मुट्ठियारण पाडियाइ ताइ खुज्जेण । गणियाइ दहिगन्नेण जार तित्तियाइ चेव । दिन्ना दहियन्नस्स पत्थिएण तुरयहिययविज्जा खुजेण। गहिया दहिवन्नाओ फलसखाविज्जा । पहाए कुडिणपुरासन्ने पत्तो रहो । वियसियययणकमलो सपन्नो दहिवन्नो । एत्यतरे रयणीपिरामे दमयतीए दिट्ठो सुपिणओ। कहिओ पिहिपुन पिउणो। जहा दिट्ठा मए निव्वुइदेवा आणेयती इत्य गयणे कोसल्लन्नाण। देवीरयणेण पुफफलकलिय आरूढा अह चूयपायर । मम हत्ये समाधिप पहाणपउम देवीए । पडिओ पुश्वारुढो झत्ति विहगमो। भीमेण वुत्त-~ पुत्ति ! सोहणो सुविणो। निव्वुइदेवी ते पुन्नरासी जग्गिओ। कोसलुजाण कोसगरजलामकर। मायदारोहण नलसगमकारण। पुबारूदविहगम- पडण कूवरस्स रज्जब्भसो पच्चूसे दिट्ठो त्ति अज्जेत्र ते मिलिस्सइ नल। तयाणि चेव पत्तो पुरदार दहिवन्नो। कहिओ मगलाभिहाणपुरिसेण भीमस्स । झत्ति आगतूण मित्तो व्व परिरभिओ भामेण । समपिओ पपराासो । भोयणाइपडिपत्ति काऊण भणिओ भीमेण-अस्थि ते सूरपागसूधयारो, त दसहि मे। आइछो दहिननेण खुजोरसाइकरणत्य। तेण वि कप्परक्वेणेव तक्खणे कया रसबई। दहिवन्नावरोहेण भुत्तो भीमो सपरिवारो त रसइ । तस्तासायपरिक्खण थ तन्मत्तभरिय थाल आणाविऊण मत दमयताए । रसासायणाउ य निच्छिय खुज्जो नलो ति । भणिय च तीए-पुज्यं नाणनिहिणा गुरुणा अविखय मे नल ·३४ कुमारपालपडियोहे विणा सूरपाग अन्नो न याणइ भारहे । ता नूण नलो चेव एसो। जं पुण खुन्जो तत्य केणावि कारणेण होयब्ध । नलस्स एक्का परिक्खा रसवई, अन्ना वि अत्यि । नलंगुटीए नि फरिसिया अहं पुलयालंकिया होमि । ता अगुलीए फरिसेउ में खुज्जो। जइ पुण इमा वि परिक्खा मिलइ, तओ खुजो पुच्छिओ-किं तुम नलो? तेण वुत्तं--- --कन्य वित्यिन्नपच्छत्यलो नलो, कत्याहं जणनयणदुक्खुज्जओ खुज्जओ । तह वि गाढोवरोहेण तेण फरिसिय दमयतीए वच्छत्यलं अंगुलीए । तित्तिएणात्रि अंगुलीफरिमेणारि हिययइरिसुक्करिसैण ककोडयं व जाय उक्टयं दमयतीए देह । तया सुचा अह तुमए मुक्का, संपय पाणनाह ! दिट्ठोसि, कार्ह वच्चसि वि भणंतीए तीए नीओ नटो भवणब्भतर । अमथिओ-पयासेमु सरुवं । तओ विलाओ करंडाओ य वत्थालकरणाइ परिहिऊण जाओ सख्वत्यो नलो। त दश तुचिता दमयती वल्लि ब्व पायव सवंगमालिंगए गाट। भीमेणापि नलो नाऊण निवेसिओ नियसिंहासणे । सामी तुम, ता समाइस किं करेमि ति मणतो ठिओ पुरओ कयजली भीमो। दक्षिण विनत्तो नलो। नाहो नि तुमं ज अन्नाणओ अणुचिय आणत्तो सि, त खमेसु मे । दमयतीए हक्कारापिओ चदजसासमेओ समागओ रिउपन्नो राया। तहा तारसपुरपहू वसतसिरिसेहरो। कया तेसि पडिबत्ती भीमेग । अन्नया सबोस पि भीमसहाए ठियाण पत्तो पहार पहापसरडामरो अमरो। कयजलिणा भगिया तेग दमयती--अह खु तावसई, तुमए पडिबोहिओ, जिणधम्मप्पभावेण मरिऊण सोइम्मे सूरो संजाओ चि । सत्तफणयफोडीओ वरिसिऊण गओ सट्ठाण । भीम-रिज्पन्न-दहिवन- वसंतप्पमुझेहि महीनाइहिं मिलिऊण रज्जे अहिसित्तो नलो। नलार- सेण मेलियाइ तेहिं नियनियरलाइ । तेहिं परिगओ गजनगरुयमयगलो तुरयखुरक्खयखोणारेणुरुद्धनहयलो रहचक्काचक्कार उकार्पियारिचकमन्न- नायो -लो साचो कोसलापुरि । दूय पेसिऊण कहाविय कूवरम्स ·३६ कुमारपालपडिवोहे किं पुब्बभत्र भयर ! अम्हहिं कय जमेरिस रज्ज । लदूण हारिय अह पुणो मिलद्ध समग्ग पि ॥९८॥ गुरुणा भणिय-सुण सोम ! अस्थि एत्येव जवुदीवम्मि । भारहवासे अट्ठारयस्स गिरिणो सभोगम्मि ॥ ९९ ॥ निच्च अदिट्ठपरचक्कसगर अथि संगर नगर । तत्यासि विहियदिसिरमणिकम्मणो मम्मणो राया ॥ १०॥ तस्स वीरमई देवी । कयाइ तीए सह पारद्धिपत्थिएण पत्यिणे नगरवाहि सत्यण सह गच्छनो धम्मो ब्व मुत्तिमतो पसतो सतोमप्प मुह गुणपिसिट्ठो दिट्ठो मुणी । मिगयामहूसरविग्धपउणो असउणो मे एसो त्ति चिंततेण तेण कुजरो व जूहाओ सयाओ धरिओ सो । नियत्तिऊण नीओ नियगेह । वारस घडिआओ जाव पिडत्रिओ । पच्छा पुच्छिओ समुच्छलियकारुनेण रत्ना देवीए य-कत्तो तुम आगओ, कत्थ वा पत्यिओसि ? मुणिणा भणिय-रोहीडयपुराओ अट्ठावयपत्र यानयसपडिविवाण जिणविवाण वदणल्य सत्येण सह पत्यिओह । एव मुणिवयणमतसरणेण विस व विसइराण पियलिओ तेसि कावो । मद्दगभार नाऊण मुणिणा कहिओ जीवदयापहाणो धम्मो । आजम्माओ धम्मक्खरोहिं अपिद्धकन्नाण ताण जाओ किंचि धम्मपरिणामो । पडिलाहिओ तेहिं साहू भत्तपाणाइणा । धरिओ केत्तिअ पि काल । ओसह व रोगीण तेसि धम्मविनाण दाऊण तेहिं पिसाजे ओ गओ मुणी अट्ठावय । एव साहुससग्गओ पडिबुद्धहि तेहिं दविण व किन हिं जत्तओ पाश्यि सावगत्तण । अन्नया वीरमई धम्मथिरीकरणय सासणदेवयाए नीया अट्ठाश्यपन्बय । तत्य नियनियवनप्पमाणजुत्ताओ पिविहरयणपजुत्ताओ सुरासुरविणिम्मियमहिमाओ अरिहतपडिमाओ पेष्ठिऊण परम परिओसमावन्ना। वदिऊण आगया तओ नियनयर ।

·३८
कुमारपालपडियोहे
आभीरधम्मिलासस्स रेणुया-नामियाइ घरिणीए ।
निम्म ठगुणपरिप्पुन्नो उप्पन्नो 'धन्नउ'शिसुओ ॥ ११० ॥
वीरमई-जीवो पुण सजाया 'धूसारे 'ति से परिणी ।
धन्नो नियमहिसीओ बाहि गतूण चारेइ ॥ १११ ।।
अह पाउसे पयरे धणेसु बुद्धिं घण कुणतेसु ।
महिसोण चारणत्य सिरोवरि छत्तय धरिउ ॥ ११२॥
धन्नो गओ अरन्ने तेण तहिं तिव्वतपकिसो दिह्रो ।
काउस्सग्गे ठिओ मुणी गिरिंदो व्य निक्कपो ॥ ११३॥
भत्तीऍ छत्तय से सिरम्मि धरिउ निवारय इमिणा ।
समणस्स युट्टिकट्ठ, अह बुट्ठीए नियत्तार ॥ ११४ ॥
नाभिऊण मुणी भणिओ धन्नण-नुम इहागओ को ?
समणेण जापप-भद ! पडुदेसाउ पत्तोह ॥ ११५॥
ल्कापुरीइ चलिओ तत्थागयनियगुरूण नमणत्य ।
मेहेण सतत परिसतेण नगरि रुद्धो ॥ ११६ ॥
धनेण जपिय-पकदुग्गमा णाह सपय ' पुड्वा ।
तो चलतु नयरमज्झे मज्झ इम महिसमारुहिउ ॥ ११७ ।।
मुणिणा भणिय-साहूण वाहणारोहण अजुत्त ति ।
तो धन्नएण सहिओ साह सणिय गओ नयर ॥ ११८ ॥
धन्नेण मुणी भणिओ-खणमेक एत्य चिट्ठ तार तुम !
चितूण जान दुद्ध अमागच्छामि गेहाओ॥ ११९ ॥
गतूण गिड् धन्नो दुद्ध चित्तूण आयओ झत्ति ।
भतीए कारिओ तेण महरिसी दुद्धपारणय ॥ १२० ॥

·४०
कुमारपालपडियोहे
तो गुरूई चसो पिउणा पडिमोहिओ य आगतु ।
परिपालिउ असको वय, इमो अणसण कुणइ ॥ १३२ ।।
दमयतीए पि कय नलाणुरलाइ त तओ मरिउ।
जाओ नलो कुबेरो दमयती तस्त पुण भज्जा ।। १३३ ।।
किचि वयपिराहणओ नीयमुरत इमहिं सपत्त ।
दो वि खपिऊण कम्म कगेण मोक्खं लहिस्सति ॥ १३४ ।।
इति छूते नलकथा

·-
कुमारपालपडियोहे
सोहागमजरी मजरि व्य पसरतसीलसुरहिगुणा ।
नयणममराण वीसाममदिर से महादेवी ॥९॥
कयाइ तीए समुप्पन्नो पुत्तो । कराविय स्ना वद्धावणय । कय
से 'नरसिंहो' ति नाम । पत्तो सो कुमारभार । गहाविओं
कलाकलार । परन्नो अणनसामन्नलायन्नपुन्न तारुन्न ।
सा तस्स रूपसोहा सजाया पिच्छिऊण ज मयणो।
लज्जार विलोणगो नूणमणगवण पत्तो॥ १० ॥
अन्नया पिन्नत्तो कुमारो पडिहारेण-देव । दुवारे चिठ्ठति कुमार
दसणत्थिणो कुस निउणनामाणो चित्तयरदारया । वुमारेण वुत्त--
सिग्य पसेहि । पवेसिया पडिहारेण । पणमिऊण कुमार उपविट्ठा ते।
समाप्पिया चित्तवन्यिा।
अह पेच्छिऊण एय परिओसविसरतोयणजुएण ।
भणिय नरसिंहेण का एसा देवया एत्य ॥ ११॥
इसिऊण तेहिं भणिय न देवया किंतु माणुसी एसा ।
तो कुमरण वुत्त--न एरिसी माणुसी होइ ।। १२ ।।
अह माणुसी कि जइ होज्ज एरिसी ता कुणति ज कट्ठ।
के वि हु सम्गनिमित्त तेसिं सम्ध पित विहल ॥ १३ ॥
ता तुम्ह नूणमेय अणुचर चित्तकम्मच उरत्त ।
इय माझ पुरइ चित्ते, तो मणिय कुसनिउणेहिं ॥ १४ ॥
अम्हाणमिह न किंचित चितकर चिचम्मच उरत्त ।
दछ पिपडियद न जेहिं सम्म इमा लिहिया ॥ १५॥

·घरुपमहा। ४३ -- एकस्स पयावदो यन्नसु विनाण-कोसल एत्य । जेण पडिच्छदयमतरेण बाग पिणिम्मविया ॥ १६ ॥ इय तव्ययण सोउ वियसियमुहपकरण कुमरेण । मणिय-कदेह भद्दा! का एसा कस्स वा धूया ॥१७॥ तेहिं मणिय-कुमार । सुण । आथि कणगउरनयरे कणगओ राया, कणगावली से भज्जा, ताण कणगवई नाम धूया। पसरतेण समता कणगुज्जल कायकतिपडलेण । कणयामरणाइ पिर जा दीसह दिसापुरधीण ॥ १८॥ सा य रूत्राइसरण मुणीण वि मणहारिणी, कलाकुसलत्तण असरिसी अन्नकलयाण, पत्तजावणा समागया पिउपायपणाम यमयाग मडवे | आयनिय तार बदिणा कारत कुमार ! तुइ गुणकित्तण । तप्प भिइ च परिचत्तसेसागरा अट्ठाणदिन्नसुन्नडुकारा कठलोलनपचमुग्गारा गरुयपसरतनीसासा कुमारगुणसरहामत्तपत्तआसासा सजाया सा। मुणियमिण से सहीहितो रना। किं इमीए ठाणे अगुराओ, कुमारस्स वि केरिस इम पइ चित्त ति जाणणय, कुपारस्स पडिछदय आणेउ, इम कणगाईपडिच्छदय च दसिउ पेसिया इथ अम्हे । कुमार । नगरुज्जाणे राहावेहेण धणुञ्चयमब्मसतो पुरपरिसरे विविहतुरगवग्ग- वग्गणविणायमणुहवतो सीहदुनारे वारणारोहकोल कुणतो य दिट्ठो तुम । तओ सरीरमुदेरदठियकदप्पदपस्स कुमारस्स अहो अविकल कलाकोसल्ल ति पत्ता विम्हया अम्हे । इम च सोऊण मयणसरगोयर गओ कुमारो । तहा वि नियमागार गृहतेण तेण भाणय-मण भो मइसार! कि पि समरसापय | पहसियमुहेण जपिय मइसारेण-- 'करि सफल अपाणु। सिम्वमेव मणिय कुमारण- - ·कुमारपालपडियोहे 'पडिवग्जिवि दय देव गुरु देवि सुपतिहि दाणु । विरइति दीणजणुद्धरणु करि सफल उ अप्पाणु ॥ १९॥ कुसलेण वुत्त-अहो कुमारस्स कन्यकरणसत्ता ! कुमारेण जपिय- बुद्धिसार !तुम पढसु । तेग पढिय- 'इहु मल्लिम पज्जतु । कुमारण भणिय- 'पुत्तु जु रजइ जणयमणु था आराहइ कतु । भिच्चु पसन्नु करइ पहु इहु मल्लिम पन्जतु ॥२०॥ अहो अइसओ ति भणिय निउणेण-कुमार! मए नि समस्सा चिंतिया अस्थि त पूरेसु । कुमारेण वुत्त--पढमु । पढिया निउणेण- मरगयपन्नह पियह उरि पिय चपयपदेद।' तकालमेर कुमारेण भाणिय-- 'कसरइ दिनिय सहइ नाइ मुक्नइ रेह ॥२१॥ निउणेण भागय--ज चेव चिंतिय उत्तरद्ध मए त चैव कुमारस्स वि फुरिय । अहो बुद्धिपगरिसो। कुसलेण वुत्त-ममावि समस्सं पूरेसु । पढिया तेण- चूडउ चुन्नी होइसइ मुद्धि कोलि निहित्तु ।' कुमारेण भागय- 'सासानम्णि सक्कियउ बाइसरिटससिचु ।' २२ ।। कुसरेण वुद-अहो अन्धरिय । पच्छवसरसई कुमारो । भाणओ कुमारण कुरो नाम भडागारिओ-मो एयाण देहि दीगार- लक्ख । कुबेरेण वुत्त--ज देवो आणइ ति। चितिय च-अशे मुल्या कुमारस्स ज अपय दाणमेप नथि। नूण न यागह टाव- परिमाणमिमो । ता त सपाडेमि एएस कुमारपुरओ चैव जेण लाखो - .

·वरुणकहा। महापमाणो ति मुणिऊण न पुणो थेवकज्जे एरमाणवइ ति। तओ तेण तत्येन आणाविओ दीणारलक्खो, पुजिओ कुमारपुरओ । भणिय कुमारेण-भो कुवेर ! किमय ति ? तेण वुच देव ! एस सो दीणारलक्खो, जो पसाईफओ कुमारेण एरासिं कुसलनिउणाण । कुमारेण चिंतिय-हत ! किमेय सपय सपयाण दसण, नूण पभूओ खु लक्खो एयस्स पडिहाइ । ता म मुहित्तणेण किर पडिवोहिऊण एयस्स दसणेण नियतेइ इमाओ अपरिमियमहादाणाओ, नेच्छद य मन्झ सपयापार मस ति । अहो मूदया कुवेरस्स। एगतब झे, अणाणुगामिए सह- जीत्रेण, साहारणे अग्नितकाराईण, पयाणमित्तफले, परमयओ आवयाकारए अत्ये वि पडिबधो । ता पडिबोहेमि एय । तओ भणिय-अन कुवेर ! किमेसो लक्खो ! कुबेरेण माणय-देव एसो। कुमारेण युत्त- भो कि दोण्ह एगमित्तेण, फित्तिओ वा एगल्क्खो न खल्लु एएण इत्थ पि जम्मे एए चित्तदारया परिमिएणापि वएण मुहिणो भवति । न य असपयाणेण अपरिभसो सपयाए । अपि य खीणे य पुग्नसमारे नियमा विणस्सइ। तहा-- अणुदियह दितस्स वि झिजति न सायरस्स रयणाइ । पुन्नवखएण झिज्जइ ता रिद्धी न उण चारण ॥ २३ ।। अदिज्जमाणा वि अन्नास, अपरिभुजमाणा नि अत्तणा, गोबिज्जमाणा वि पच्छन्ने, रक्खिज्जमाणा ति पयत्तेण, अससय नस्सइ एसा । किं वा दाणमोगरहियाए अविचिकम्मयरमत्ताए सपयाए त्ति ता वीय पि लक्ख देहि । कुबेरेण युत्त-न देवो आणवेइ अहो उदारया कुमारस्स ति विम्झ्यिा कुसलनिउणा । चित्तपहिय पुणो पुणो पिच्छ- तेण पढिय कुमारण-

·कुमारपालपडियोहे
मयणपरिणी नूणं दासीदस पि न पारए ।
ति-णयण-पिया पत्ता लोए तण व लहुतण ॥
सलिलनिहिणो धूया धूलोसमा वि न सोहए।
अमरमहिला होलाठाणं इमीए पुरो भवे ॥ २४ ॥
चिंतिय कुमलनिउणेहि -कयया कणगवई कुमारी जा
कुमारेण एव बहु मणिजइ । सपत्तमम्हाण समीहिय। एत्यतरे मजण-
समउ ति उट्टिओ कुमारो । गया नियावासं कुमलनिगुणा । एव कुमार-
सेवापरा ठिया कित्तिय पि काल । कुमाररून आलिहिऊण चिचत्राए
पत्चा कणगपुर । दसिओ कुमारपढिन्टदओ कणगद्धयरस । कहिओ
कुमाखुत्तनो । मणिय स्ना--ठाणे अणुराओ कुमारीऐ । इम पइ अगु-
रचो य कुमारो । तओ चउरगवल्कलिया पेसिया कणगई ।
पत्ता मायदीए इदीपरलोणया पसत्यादिणे ।
परिणीया कुमरेण एसा लच्छि व कण्हेण ।। २५ ॥
अह नरचदो राया रजन्मि निसिऊण नरसिंह ।
पवन पडिनो मुणिचदमुणीमरसमीवे ॥ २६ ॥
ता नरसिंहो राया अणुरायपरख्यसो विसयगिद्धो!
चिट्ट पेच्छनो चिय कगगनईए वयणकमल ॥ २७ ।।
सो नगीयपाइत्तचित्तकमाइणा विणोरण ।
तीर चिअ आश्वित्तो तण व रज पि मन्नेइ ॥ २८॥
करितुरयोसचिंत न कुणइ, न महायण पलोएइ ।
नियदेस पि न रक्सइ पच्चतनिवेदि मजत ॥ २९ ॥
तो गुत्तिएण सुरेण मतिउ सह पहाणपुरिसहि ।
गहि राज निस्तारिओ य एसो पियासहिओ ॥ १० ॥

·वरुणरहा। सो भमइ महीवलय छुहापिपासाइदुहमरकंतो। कामाउराणमहवा फित्तियमेयं मगुस्साणं ॥ ३१ ॥ अइ काणणम्मि एकमि मग्गदिन्नरस वासमंतरस । दइउच्छंगनिवेसियसिरस्स तस्सागया निद्दा ॥ ३२ ॥ एत्यंतरम्मि हरिया कणगवई खेयरेण केणापि । हा नाह ! रुख रक्ख त्ति करुणसई विलयमाणी॥ ३३ ॥ स्ना वि विबुद्धणं कड्ड्यिखग्गेण जंपिओ खयरो। मुत्तस्स मे पिययम तुम हरतो न लज्जसि ॥ ३४ ॥ ता मुंच पिय मइ होम समुहो जइ तुम मस्सोसि । जेण तुह सिक्खमिमिणा करेमि निक्खग्गखग्गेण ॥ ३५॥ इय तस्स मणंतस्स विखणेण खयरो अदंसणं पत्तो। तत्तो विसण्गचित्तो नरसिंहो विलबए एवं ॥ ३६ ॥ हा ! कमलविउलनयणे ! मयंकवयणे । मुहामहुरखयणे । तुमए विणा विणासो सुहस्स मह संपयं जाओ | ३०॥ अमओवमेण तुह देसणेण परिओसमुचईतरस । मह न मगुम्वेगकरं रज्जपरिमंसदुक्ख पि ॥ ३८ ॥ करितुरयरहसमिद्धं रज्जं हारिऊण किं न तुट्ठसि । जं हयविहि ! हरसि तुम मइ हिययासासण दइयं ॥ ३९ ॥ यसणम्मि ऊसम्मि य अभिन्नाहियया हवंति सापुरिसा । इय चितिऊण एसो नरसिंहो धरइ धीरा ॥ ४०॥ अजिइंदियत्तणेण भंसं रज्जास अहामिण पत्तो। तत्तो विषम्जइस्स अओ परं रमणिसंभोगं ।। ४१ ॥

·कुमारपालपडियोहे
जा पुण वि रज्जलाभो न होइ इय नियमगम्मि संठावेउं ।
सो बहुविहदेसे परिभमतो गमइ कालं ॥ ४२ ॥
अह सिरिउरम्मि नयरे वीसंतो नयरदेवयाययणे ।
सो तत्थ निवं दइयं दळु परिओसमावन्नो ॥ ४३ ॥
जंपइ तुमं पिययमे कहमिह पत्ता अणब्भवुट्टि च ।
सा भणइ खेयरेणं नीयाऽहं तेण नियनयरे ॥४४॥
अणुरायपरवसेणं बहुसो अब्मत्यिया य भोगत्यं ।
नय मनिओ मए सो जणयनुयाए व्य दवयणो ॥ ४२ ॥
तत्तो विलक्खचित्तेण तेण इह आणिऊण मुक्काई ।
रना भणिसं-को कुणइ परिभवं सीलवतीणं ॥ ४६॥
अह वह पि मिलाविऊण नहलच्छिसंगर्म सूरो ।
यदिव्यनिओगेणं गमिओ अत्यगिरिसिहरवणं ॥ ४७ ॥
तो पयडिउं पयत्ता पढमं संज्झा सुनिम्मरं रायं ।
खुद्दमहिळ व्य पच्छा सजाया तक्खणविराया ॥ ४८ ॥
रयणीए पत्थियो तत्य पत्थरे विहियसयरे मुत्तो।
एसा वि य सुत्ता तस्स चेव आसन्नदेसम्म ॥ १९ ।।
तम्मि समयम्मि कइ हेमंतो कामयसियरणमंतो।
आधवियतेलकुंकुमकामिणीयणजलणपाचरणो ॥ ५० ॥
अह जेपियं इमीए-नाद ! ददं पीडियाम्हि सीएण ।
नियपडपरतणं पारिया तो इमा स्ना ॥५१॥
सा पाणिपहि आदत्ता फरिसिउ सियत तणुं।
तह पीडिउं परचा यणकटसमरेण यथ्यलं ॥ ५२ ॥

·वरुणकहा।
तो स्ना पडिसिद्धा सा जपह-नाह ! किं निवारेसि ।
पिरहानलसतत्त चिराउ म किं न निव्यवसि ॥ ५३॥
सो भणइ--रजलाभ जाव मए वजिओ जुवइसगो।
सा वि विलक्खा त भेसिउ कुणइ अत्तणो वुढेिं ॥ ५४ ॥
त छ वड्ढति दइयाविसरिसरियारजुत्त च ।
मज्झ पिया कणगवई न इम ति रिणिच्छिय रन्ना ॥ १५ ॥
हियडा सकुडि मिरिय जिप इदियपसरु निवारि ।
जित्तिउ पुज्जइ पगुरणु तित्तिउ पाउ पसारि ॥ ५६ ॥
एय पि तए न सुअ आ पारे ! फि त्ति बितेण ।
हागिऊण मत्थए सा हत्येण गलस्थिया दूर ।। ५७ ॥
तओ देवयारुव पयडिऊण भणिओ तीए राया-भद्द, अह
नयरदेवया। तुह रूपखित्तचित्ताए चिंतिय मए---मयणो ब्व मणहरो कि
एस एगागि ति जाणिया य ते भजा खेयरेण अवहरिया । ता तीए रूव
काऊण भोगत्थमन्मथिओ तुम । सत्तसारत्तणेण तुमए न खडिओ
नियमो । पच्छा तुह भेसणत्य वड्डिउ पत्ता। तहानि खोहिउ न
सक्किओ तुम । ता महासत्त! तुह तुट्ठाऽह । किं पि पत्येसु पत्थि-
वेण वुत्त-अउन्नजणदुल्लह दिन्बदसण दितीए तुमए किं न दिन्न ।
अओ पर किं पत्येमि ? अमोह दिव्यदसण ति भणतीए देवयाए
बद्ध स्नो मुआए अणप्पमाहप्पमाणसणाह रुखाकडय, भणिय च--
इमिणा बाहुबद्धेण न पहवति जक्खरक्खसाइणो ।
ता वञ्च कचणउरे तुह होही तत्य रजसपत्ती ।
इय जपिऊण पत्ता अदसण देवया झत्ति ॥१८॥
सो पच्चूसे चलिओ कमेण कचणउरम्मि सपत्तो।
रज्जप्पयागपडइ वज्जत तत्य निसुणेइ ॥ ५९॥

·५०
कुमारपालपडियोहे
तो विम्हिएण इमिणा वयबो तत्य पुच्छिओ पुरिसो।
'किं दिज्जंत पि इम रज्जं न हु को नि मिण्हेइ ॥ ६०॥
तेण कहियं-जो एत्य रज्जे निविसइ सो पढमनिसार ;
विणस्सह । नरसीहेण छित्तो पडहो। नीओ सो भवणं । निवेसिभो
रज्जे। पिपिहविणोरहिं अइक्वंतं दिणं, आगया रयणी। जग्गंतरस
भय नस्थि ति पलंक मुत्तण दीवच्छायाए गहियखागो जग्गंतो ठिओ
राया। मउझरते पचो रक्खसो। दिन्नो तेण खग्गधाओ पलंके जाव
न कोइ विणासिओ, तार जोइया दिसाओ। दिठो राया। रना
वुत्त--को तुम जो सत्तेसु पहरसि ? तेण कुत्रा--अइ रक्खसो।
को पुण तुम ? रना वुत्रा--अहं भेक्खसो।
तो रक्खसेण हसिऊण जंपियं-भइ ! अवितहं जाय।
जं 'हुनि रक्खसाणं पि भक्खसा' लोयवयणमिणं ॥
अन्नं च सुण नरेसर, इह नयरे आसि दुम्मई राया ।
तत्य विमलस्स वाणिणो भज्जा रइमुंदरी नाम ।।
रइसमरूप ति निषेण तेण अतेउरस्मि सा छूढा ।
तविरहे नेहवसेण भोयणं चउनिहं चइउं ।
निमलो मरण पचो संजाओ रुखसो, इमो सोऽई।
संभरियपुष्यवरेण दुम्मई सो मए निहो ।
जो को जितस्स रज्जम्मि निरसर तं पिमति निहणेमि ।
भद! तुम तु पस्यीपरम्मुद्दो तेण तुट्ठोऽई ॥
ता कुणमु इमै रग्ज तुमति वुत्तुं तिरोहिओ रक्खो।
कयलोयचमकारो नरसीदनियो कुणइ रजं ॥ ६१॥
अह त य समोसरिओ संतिजिणौ तस्स बंदणनिमित्तं ।
राया गओ जिणि नमि परिसार विणिपिट्ठो ॥ १२ ॥

·बरुणकहा। अह कणगइ देनि समाप्पिउ खेयरेण नरसीहो। भणिओ एव नरनाह ! ज भए मयणवसणेण ॥ ६३ ॥ अपहरिया तुह देवी तमहं कुलदेवयाइ सिक्खनिओ। तुमए कय अजुत्त ज आणाया इमा देवी ॥ ६४ ॥ एय महासइ खलु खलीफरतो लहिस्ससि अणाय । ता सतिसमोसरणे नेउ अप्पस इम तस्स ॥६५॥ संतिसमोसरणठिओ तुममेत्तियकालाओ मए दिहो। ता खममु मे महायस | देवीअपहारअमराह || १६॥ कम्माण एस दोसो न तुह ति खमापरो भणइ राया। जम्हा चयति र पिरोहिणो जिणसमोसरणे ॥ १७ ॥ अह भणइ सतिनाहो सव्वमिम एस कम्मदोसो ति । पत्तोसि रज्जविगमप्पमुद्दुह तव्यसेण जओ ॥ ६८॥ त पुण मुण परियव ! इत्य अयि विचिन्नमाविकूवसर। सीहवरं नाम पुर तत्य वणी गगणागो ति ॥ ६९ ॥ जो वीयरायभत्तो मुणिजणपयपज्जुवासणासत्तो । नीसेसदोसचत्तो गुरुसत्तो मुणियनरतत्तो॥ ७० ॥ तस्सासि पयइभद्दो वरुणो नामेण गेहकम्मयरो। सो पत्तो सह इमिणा मुणीण पासे सुणइ एय ॥ ७१।। परदोहवहवाडणवदग्गदखत्तखणणपमुहाइ । परधणद्धो जो कुणइ ल्हइ सो तिरखदुक्खाइ ॥ ७२ ॥ वरुणो गिण्हइ नियम जाजीर चोरिया मए चत्ता । गेहगएण सिरीए परिणीर तेण कदियमिण ।। ७३ ।।

·५२ कुमारपालपडियोहे जुत्त पिहिय तुमए ममापि नियमो इमो ति भणइ सिरी। इय निएमपराण ताण नेहपवराण जति दिणा ॥ ७ ॥ अह गगणागगेहे वरुणेण सुचन्नसफल दिह । चलियमणेण गहिऊण अप्पिय त नियपियाए । ७५ ॥ मुणिऊण गगणागो त नट्ट सोगनिभरो भणइ । हा ! निकिवण केण पि हरिय मह जीविय व इम ॥ ७६ ॥ त बिलवत दछु दयापरा जपए पिया घरुण । एय सुवनसंकलमप्पसु पिय ! गंगणागस्स ।। ७७ ॥ एय कयाम्म सत्यो होइ नियमपालण च भरे। वरुणेण अभिय त इमस्स जाओ य सो सयो ।। ७८ ॥ वरुणो कमेण मरिउ जाओसि तुम नरिंद ! नरसीहो । तुह पुबजम्ममज्जा जाया एसा उ कणगवई ।। ७२ ॥ ज चोरियार नियमो गहिओ त पारिय तए रज्ज । ज सखल तु गहिय रज्जाओ तेण चुक्कोसि ।। ८०॥ ज पुण समाप्पियामिण साणुक्कोसेण गगणागस्स । त नरसीह नरादिव | पुणो कि पत्तोसि रजिसिरिं ।। ८१॥ इयसोउ समरिओ पुषभयो तो पयपिय रना । देवीए य अपितह नाह ! तए अक्खिय एय ।। ८२ ॥ दोहि मि देसरिरई पडिबन्ना सतिनाहपयमूले । भवभयहरणो भयर रिहरिओ अन्नठाणे ॥ ८३ ॥ पालियजिणधम्माइ दुन्नि नि समए समाहिणा मारत सोहम्मदवलोय पत्ताई कमेण मोक्स च ॥ ८४ ॥ इति चौर्यव्यसने यरुणस्या ·Kumārapalapratibodha The Story of Nala on the topic of the Game of Dice or Gambling W without a breach, being careiui luar... . ct, indeed attained everlasting happiness in the other world (after death ) (2) But an unrighteous person who does not take a voty and he who breaks (a low already) taken, being adicted to meat (eating) and sensual pleasures, suffers tortures such as being thrown in hells Therefore, Ogreat king, you have done well in giving up hunting and meat (eating), two of the seven great The remaining (fise) also, which are the causes of all calamitres, must be completely) given up Out of them. sins enjoyment, which estranges a persuli il uw r brothers, sons and wife, which dries up the waters in the form of happiness and which is the enemy of beatitude (5) A person, adicted to gambling, squanders all his wealth The king Nala, who lost his entire king dom is an illustration in this case ] ·54 The Kumarapalapratibodha The King (Kumārapàla) said, "Who was that Nala?" The teacher (Hemacandra) replied, “Listen, there was in the division of Bharata, in the country of Kosala, a city (named) Kosala, where, strange to say (acchariyam), virtues became the cause of misfortunel 1 There (ruled over it) a king named Nisadha, (who was) born in the Iksvaku family, was full of incom parable political wisdom (naya), generosity, and valour 2 He had two sons, Nala and Kubara, who were born of his queen Sundari and gave dehght to the minds of all people And here (in another part of Bharata), there was the city of Kundina an ornament of the country of Vidarbha There (ruled over it) king Bhima who was a sarabha to the lions in the form of the multitude of (his) enemies His queen Puspadantı was the flower of the tree in the form of his whole harem While they were enjoying the pleasures of the senses, a daughter, who was like the ornament of the three worlds, was born unto them She had an auspicious mark resembling the sun on her forehead, like the excellent gem of the srivatsa ( mark) on the chest of a pious person 3 * I have subdued all my enemies, while she was in the womb of her mother'-thinking thus (ata), her father named her Damayanti She grew up like the digit of the moon in the bright half of a month, delighting the eyes of all people At the proper) time, she was given in the charge of a teacher of Fine Arts Like a reflection to a mirror, all the Fine Arts were transferred to her, endowed with (inborn) intellect, and the teacher was merely a witness As a result of the devotion to the monks, she becamie, having attained Right-belief, proficient in the discussion of intricate (topics) such as the varieties of arman ·The Story of Nala 55 17 While she expounded the meaning of the (Jain) scriptures with her sweet voice, a faith in the Jain religion was indeed produced in her father and mother 6 Nirrtı goddess, impelled by her excellent merit, gave her a golden image of the future Santi-Jina And she told her, “My child, you should always worship this (image) Having agreed to it, she began to do accordingly She attained youth, the pleasure garden of the great king Cupid Having seen this, her mother and father began to think (thus) "She is incomparable in beauty This (Damayanti) is the excellence of the skill of the Creator The material out of which she was created (by the Creator) was this much only 7 Therefore, there cannot be a bride groom possessing equal beauty Even if such a one exists, he is not known (to us) Therefore it is proper to arrange for her self choice marriage So that when she [selects her husband) at that (ceremony] by her own will, there will [not] attach to us a fault, produced by giving her away (in marriage) to an unworthy husband" Then, having sent out messengers, kings and princes were invited (by them) They arrived, surrounded by the tour fold army of) the elephants, the horses, the chariots and infantry Nala, of incomparable strength, also arrived there Being honoured by king Bhima, they resided (there) in excellent abodes A pavilion for 11 1 1 be arranged (platforms] On them were placed well-fashioned lion seats, which formed rainbows with the multitudes of the rays from various jewels On them sat the kings, who paraded themselses through mutual rivalry of their wealth They began to display (signs of) a large variety of agitations due to love In the meanwhile, there came, at the bidding of her father, Damayanti, who, adorned with the auspicious ·56 The Kumarapalapratıbodha forehead mark haring a mass of radiance spreading about, resembled the Eastern direction beautiful with the orb of the sun, who with her bright face resembled the full moon night, charming with the full orb of the moon, Tho with plump and roundod breasts resembled the pleasure lake of Cupid, having a pair of Cakrarahabirds, who with her reddish, (and) lotus-like hands and feet, appeared like an Asoka creeper lovely with fresh leaves, tho, wearing ornaments of big pearls, appeared like the Jasmine creeper, charming with clusters of blooming flowers, who, dressed in white silken garments, resembled the beauty of the sky possessing white autumnal clouds, who, covering the faces of the directions with the flashes of her white glances, resembled the sea tide, full of swarms of jerking up fishes, and tho adorned the self-choice-marriage payı hon Having seen her, the kings with astonished faces made her the sole target of the glances of their eves Then, by the order of the king, Bhadrā, the female door Leeper of the harem, began to narrate before the Prince s the exploits (ie strong points) of the Kings and Princes 8 *This is the King of the cats of Kası, (Bala] by name, having mighty arms Choose him if you desire to see the Ganges with Loft, wares" 9 Damayantı said, "O Bhadra, residents of Benares are heard to be in the habit of deceiving others Therefore my mind is not pleased with him So, go ahead" Having done so, she (Bhadra) said, "This king 13 Simha, the ruler of Kunhana, (and) a fion to the elephants in the form of his enemies. You should disport in the plaintain grores in summer by choosing him" 10 Damayantı replied, "O Bhadra, people from Kurkana get angry without an reason Therefore I capnot be able to propitiate him at esery step So please describe another" Hasing mored ahead, she card, ·The Story of Mala 57 If you * This is the lord of Kashmir, named Blahendra, resembling the great Indra in handsomeness have a desire to sport in saffron fields you should choose him " 11 The Princess said, 'O Bhadra, do you not know that my body is afraid of a mass of snow?: "So let us move on from here," so saying and having gone ahead, the female door keeper began to say (thus) * This is king Jayakosa, the lord of Kausāmbi, pos sessing ample treasures Does he resembling Cupid in beauty, attract your mind, O deer-eyed one?' 12 The Princess said, O Kapinjala, this garland. for + 1 - 1 -- 11-L. 97 Bhadrā, card O cuckoo-voiced one, you should put the garland round the nech of Jaja, the king of Kalinga, Rahu in the form of whose sword has swallowed the moons in the form of his enemies " 13 The Princess remarked, "A salutation to him whose ripeness of age is like that of my father Then Bhadrā moved on and said, .O lads with a gait like that of an elephant, do you lihe this Viramukuta, the king of Gauda, by the tinck. ling of bell, of hose elephants, the universe is burst, as it were?! 14 The Princess replied “What! Can men hare eten such dark and fading completion? So mose on quickly My heart trembles" Then Bhadra smiling gentis, moued ahead and began to speak (thus) O lotus Alantı, you of trees on The Prin-ess remarked "Alas! I am tired by walking along in this self-choice-marriage pulion So hot long still would Bhadra "pcak? Bhadra thought (to herself), The Princess has said (by this remark) that ·58 The Kumārapalapratıbodha this (king) also does not please her mind So I shall move on Having done so, Bhadrā began to speak (thus) "This 18 prince Nala, the son of Nisadha, having seen whose form, Indra, indeed, considers his thousand eyes fruitful" 16 Being astonished at heart, Damayanti thought. 'Oh, the charming features, surpassing all others endowed with beauty of form on, incomparable complexion? Oh, an excellent loveliness' Oh, the grace, the abode of sweetness! Therefore, O heart, having obtained him as the husband, attain great satisfaction" Then she placed the garland for the bride-groom around the dellcate neck of Nala There arose the clamour of people, "Oh she has well chosen, she has made a good choice In the meanwhile, Krsnarāja, having drawn his sword, began to deride Nala, “O Nala, you cannot get Damayanti in marriage She has done an improper thing that she has chosen you None except me is worthy of her Therefore, either leave her or be ready for a fight Nala replied, "O you vile fellow, why should you be distressed if Damayantı has not chosen you? Now, however, when she has chosen me, you, by longing for her, wife of another, are not mindful of the stigma on your family, are not afraid of the blot of infamy, are not ashamed of the people, are not afraid of the othan anla Thawafann Twinnt nunen who have up er of various weapons, also got ready for a fight. Then Damayanti thought, "Alas! how unfortunate am I, that this great destruction is about to take place on my account! Therefore, if I have devotion for Jina, o revered Sasana-goddess, let Nala gain the Glory of victory and let the fighting cease So saying, she took up a vase of water and thrice sprinkled drops of water from it Krsnaraja, with his body touched with that water, lost his lustre like an extinguished charcoal His sword dropped down from his fingers like a ripe leaf » ·The Story of Nala 59 from a tree Becoming free from anger, like a snake devoid of poison, Krşnarája began to think (thus), "What I said to Nala was not proper He is not an ordinary man So it is right for me to bow down to him Then he made Nala to forgive him his fault by first falling at his feet 11 -- 1 - 1 - 1 - LE I V ... Being pleased with the behaviour of Naia, Bhima bade good bye to the remaining kings after honouring them He celebrated the marriage ceremony of Nala and Damayanti with a great pomp At the time of setting free the hand (of Damayantı), Bhima gave Nala many elephants horses, Jewelled ornaments, garments etc Being thus honoured by Bhima, he (Nala) stayed there for a few days Being followed by him (Bhima) for some distance, Nala proceeded to his own city Damayantı as she also started to go with Nala was thus addressed by her mother "You should speak agreeable words, behave with modesty, and my child, atoid censuring others, [and] do not leave even in calamity your husband, as the shadow of the body (does not leave the body] 18 Having received this advice and bowing down (to 4 47 as Nila was proceeding, covering the expanse of the sky, with the mass of dust from the earth, raised by his four-fold army, the sun set on the way The world was filled with 1 mass of darkness, obstructing the range of the eyes the distinction between water, land, trees, mountains and pits was not visible Still Nah did not abandon the journey as he was longing in his mind for (reaching) his own city Seeing that his army with the range of their eyes obstructed nas stumbling falling in pits and going astray, Nala said to his beloved, 19 ·60 The Kumarapalapratzbodha O queen, wake up for a while and illuminate the sun in the form of your forehead mark, since the whole of the army, whose range of the sight is obscured by darkness, is unable to proceed further Having got up, Damayanti touched her forehead with her hand The forehead mark, the abode of strong lustre and dispell ing darkness, began to flash forth Then the army started (on its way) without any obstacle Arriving at the precincts of the city of Kosala, Nala said to Damayantı "O queen, this city of mine has its regions adorned with the Jina-temples " She said, "Blessed am I in that having secured Nala as my lord, I shall always worship at the Jina temples " Then on an auspicious day Nala entered his city, being felicitated at every step in a manner in which multitude of wealth was spread on platforms of great diversity, in which the sky was kissed by the skirts of flags fluttering (in the wind) from every house in which the spaces of the quarters were filled up by the notes of many musical instruments, and in which groups of young maidens were dancing continuously He, accompanied by Damayantı bowed down to his mother and father Vala at on a swing Sometimes they placed fragrant flowers formed into bunches by themselves into each other's hair, made in wonderful shapes At times they diverted themselves by the game of dice At times, Nala himself playing a variety of musical instruments made Damayanti to dance in private Thus without being separated from Damayantı, Nala passed his days with ever fresh diversions Once, having placed Nala on his throne and having made Kubara the heir appa. rent, Nisadha adopted monk hood Nala, like Fire, whose spreading lustre could not be borne even by his angry enemies, and whose lotus like feet were saluted with their heads by the kings, ruled over his kingdom ·The Story of Nala 61 1 4 One day, Nala asked his ministers, "Am I ruling over so much (portion of the earth only as was acquired by my father or more? They replied, "Nisadha en- Joyed the rule over the Bharatardha Jess by one-third You, on the other hand, are ruling over the entire Bharatardha Therefore, it is rightly (said) that the son surpasses the father But there is the city of Taksasıla two hundred yojanas from here There Kadamba is the king He (however) does not obey your commands Being haughty, he alone bears the complexion of a (dark) spot on the pure moon of your fame, produced by the victory over the entire Bharatardha 21 And he has become difficult to be conquered like a small trace of a disease that is ignored and has gathered strength in course of time) If, however, you take at in your mind to defeat him, he will be surely shattered like a jar fallen from a mountain Therefore, let his intention be understood by (first) sending an Let whatet er 19 proper be done afterentos to him IT 21 "Lord X Forest of enemies, uld rule over your 22 "If you do not do so, you will lose the kingdom having set en constituents just as a monk fallen from his character loses his merit 23 "Moreover, thinking of your good I have sent this envoy, otherwise I would have destros ed you all of a sudden" 24 Haung heard these words of the messenger, king Kadamba, without knowing himself and biting his lips with the tips of his teeth, said to the messenger, * Is your master a fool or intoxicated, or suffering from delirium that he does not know even me, who am an eagle to the snakes in the form of all the enemies? 25 ·62 The Kumarapalapratıbodha SO)? ?) "Has he no ministers, capable of discriminating between the merits and defects, by whom Nala, talking such unworthy things, was not prevented (from doing 27 "O messenger, go away If your master is disgusted with his life, let him be ready for battle Here shall I come also, O messenger 28 Having come, the envoy told Nala what Kadamba had said He (Nala) got angry with him and marched against (him) with his four-fold army He arrived at Taksasıla (and) laid a seige to it on all sides and he surrounded it by elephants as though it were a second rampart 29 Being unable to bear it, Kadamba prepared for war and came out (of the city) Both the armies started to fight in such a manner that the spreading lustre of the sun was doubled by the (reflection of sun's) rays from various weapons, (and) the expanse of the sky was blocked by showers of arrows, it was bright (or terrible) with the flames of fires produced by the clash of swords, in at a number of dancing headless trunks (of soldiers) were being observed by the gods, the Siddhas and the Yaksas, in it the heads of soldiers appeared like lotuses in the river of flowing blood (Then) Nala said to Kadamba, "What is the use of killing these worm-lıke foot soldiers? Let (only) two of us you and I, fight” Then both of them, like mov, ing mountains, began to fight duels etc In each and every (form of) fight which was asked for by Kadamba, Nala vanquished him Then having run away (from the battlefield) and adopting self control, Kadamba remained in a posture of meditation Nala saw him and said You have (indeed) vanquished me by this virtuous conduct of yours So you may rule over your kingdom" Due to indifference (to the world), Kadamba ignored Nala, thinking him to be as insignificant as air His mind being moved by the strength of character of Kadamba, Nala placed Kadamba's son Jayasaktı on the throne (of Takşaſılā) ·The Story of Nala 63 The kings crowned Nala hke Visnu as the king of the (entire) half of Bharata His treasures increas ing at every step with presents or tributes of kings skilled in (displaying their) loyalty and his prowess being extolled by the groups of heavenly damsels Nala arrived in Kosala (and) passed his time by enjoying various diversions in the company of Damayant Kubara however (who was] a bane to this family (and) greedy of the kingdom remained seeking (opportunities) to deceive Nala As fate would have it Nala had an addiction for the game of dice just as the Moon has a (dark) spot Kubara alivays made Nala play dice (with him) thinking that (thereby) he could conquer (Nala s) kingdom Many days passed by of them both engaged in the game of dice while the suc cess in (the game 7 amended to) moved (from side to side) like the knot (of a string attached) to a small drum Once due to all luch Nala could not conquer Ku bara Though not secure the of) dice The Nala s wealth Nala was made to lose his cities uſ lages i pleted in sur infatua (1 1. . 1 h- P h :: IIa ing ·The Kumarapalapratıbodha (But) Nala paid no heed to her speech just as an elephant in rut (pays no heed) to (the pricks of) a goad (Then) she requested the ministers to dissuade Nala from gambling 33 They also entreated him in many ways Still Nala did not give up gambling There is, indeed, no medicine possible for a man, suffering from the Sannipatafeier 34 The king Nala was made to lose the entire kingdom, was deprived of all his queens headed by Damayanti, and was also made to lose all the ornaments worn (by hirn) on his body 35 And he was (thus) ordered by Kubara, "Leave my kingdom Do not stay here The kingdom was given to you by our father But the dice have given it to me (now) 36 Saying to Kubara, "My good man, prosperity is not difficult to be obtained by persons possessing the strength of their mighty arms Give up this pride," he (Nala) started (to go elsewhere) with the garments he was wearing as his (only) property and (yet) delighted (at heart) For, the courageous do not become depressed by nature et en in distress 37 Damayantı who was following the path taken by Nala, was prevented (from doing so) by Kūbara (say ing), 'O deer-eyed lady, do not go away I have won you in the game of dice So adorn my harem") Then the ministers said to Kūbara, "Damayanti, who is highly devoted to her husband, does not touch even the shadow of another man Therefore, do not cast her in your harem, for the wife of an elder brother is to be looked upon as one's mother If, however, you would obstinately do so, then this chaste lady will reduce you to a heap of ashes For, nothing is impossible for chaste women 38 Therefore, do not invite trouble by infuriating this chaste lady She should be really encouraged to follow her husband Why are you, on the other hand, pre- ·The Story of Nala 65 venting her (from doing so)? Enough of going Nala a wllage or a shall town etc Give him only a chariot with provisions and a charioteer Being thus addressed by the ministers, Kubara sent Damayanti with Nala A chariot as was mentioned (by the ministers) was given (to Nala) Nala said "What is the need of a chariot to me who has so casily given up royal glory acquired by a victory over the half of Bharata?! The ministers informed Nala thus, 'Even though we are your old servants Kubara prevents us from following jou Moreover, whosoever becomes the king in this family, him we serie--this is our traditional course of behaviour (Irama) How then can we leave him whom you have given the kingdom? 39 Now Damayanti alone is your wife minister, friend, and foot soldier How can she, whose body is delicate like a Sirisa flower walk along the ronds difficult to be traversed owing to particles of dust heated by the rays of the sun, with her feet tender like a lotug? Therefore, Olord accept the chariot (and) favour us (Please) bc sented in it along with the queen" Being thus requested by the ministers Nala mounted the chariot along with Damayantı and set out (on his Journey ) The women in the city, sceing Damayanti ciud in a single garment (onls ),.ns if rendy to take bith, cried with their necklaces duplicated owing to drops of (continuous) tears As Nala proceeded, he saw, in the midst of the cits, & pillar measuring five hundred cubits (in length) As if he did not feel the grief at the love of the kingdom and out of curosits he <?ally uprooted it with his hands, as though it were a pillar of a plantain tree Ile replaced it just there. As If showing the royal custom of uprooting and re-esta. blishing (1987) kings) On seeing this, the citizens Kuld 'Oh'stringe is the decree of Fate that csep the powerful Woln plould be deprised of his hingdom Formerly. while Xala wa playing ith Kubura in the city garden there arried a cope with an eie endoved with divine knos lelgi lle declarei, 2013 is th. future lore the southern half of Bharat lle nail ·66 The Kumarapālapratıbodha > shake (ie uproot) a pillar in the heart of the city, measuring five hundred cubits (in length)' We have seen with our own eyes that both these things have taken place (as prophesied) That there is another ruler over Kosala, even while Nala is alive does not agree (with the prophecy) Or rather, the words of the sage will never be untrue If, however, Kubara does not prosper (as a king), Nala himself will be the king here (again) Thus hearing the conversation of the people, Nala went out of the city, his chariot being sprinkled with the tears of weeping Damayanti Nala asked Damayantı, “O my queen, where shall we go?” She replied, "My lord," (let us) go to Kundina. pura Favour my father by being his guest" Then at the command of Nala, the charioteer drove the horses of the chariot towards Kundinapura Gradually Nala reached a forest in which multitudes of travellers were frightened by the fierce tigers who were roaring; in which the herds of the deer were killed by lions that roared terribly, which was terrifying on account of crawling snakes, dreadful due to their poison, in which the sounds of the herds of wild beasts were being heard There he was surrounded by the Bhils who were armed with bows arrows and speais Getting down from the chariot and flourishing a sword, Nala rushed, against them Haping got down from the chariot, Damayant held him by his arm, saying, "How can you, who are like a lion, attack these, who are like packals? Is not your sword, which is the pleasure-house of - ac ya wl. HULY unnualanie uue lu lile great power OL de chastity The Bhils ran in all directions, like the deer at (the sound of) the roaring (of) lions Along with Nala, Damayanti ran after the Bhils for a long distance In the meanwhile, other Bhils carried off their excellent chariot When the fate is adverse, what can (mere) effort do for a man? 40.

·67 The Story of Nala (Then) taking the hand of Damayanti in his own hand and (thus) reminding (her) of the festivity of marriage, Nala moved about in that forest 41 On account of the drops of blood dripping from her tender, lotus-like feet, pierced by the (sharp) points of the darbha grass, Damayanti made the forest (appear) as though marked with (ie full of) the Indragopa insects 42 The strip of cloth, which was (worn) on the forehead by Damayanti, while enjoying the kingdom (as an insignia of royalty) was, along with the pieces of his own garments, now wrapped on the feet (of Dama yantı) by Nala 43 The King Nala fanned, with the skirts of his garment, Damayantı, who was seated under a tree, with her body fatigued by the journey (lt moving along the road) Nala, having brought water in the cavity formed by leaves, offered it to her (lit made her drink) when she felt thirsty She asked Nala, “How far in forest have we still to go?" 45 Nala replied, “O queen, this forest extends for a hundred yojanas we have so far traversed five yojanas (only) Take courage While they were thus speaking, the sun, feeling ashamed, as it were, that he was unable to give them any help as they were moving along the road, concealed himself behind the peak of the western mountain Nala prepared a nice bed in the forest with the sprouts of Asoka trees, (and) said to Damayantı, “O queen, lie down here and give scope to (ie try to) sleep which puts a seal to sorrow Enough of (even) a suspicion of any fear I shall be & guard for you," so saying Nala spread half of his garment on (her) bed Having boned down to the divine Arhat and having recited (lit remembered) the formula (in praise) of the five Holy Ones, Damayanti slept there Wbile she was lying asleep, Nala thought thus ·68 The Kumarapalapratibodha Those men who seek shelter from their father inlaw are not counted as (worthy) men. So how can I, unfortunate as I am, go to the house of Damayantis father? 46 * Having made my heart hard as adament and forsaking even my beloved Damayanti, I shall take myself away somewhere else like a miserable fellow No harm can befall Damayantı due to the power of her chastity in the case of chaste ladies, their chastity itself serves as an armour, giving protection to all their limbs 18 Then he cut off half of his garment with his dagger, (and) with his own blood (as ink) he wrote, on the skirts of Damayanti's garment, these words (lit letters) The road to the right of this banyan tree goes to Vidarbha, (that) to the left of it, on the other hand, goes to Kosala You can take whichever road you 49 I, howhere, shall go elsewhere Then crying silently, as it were, Nala proceeded to go with gentle steps Looking with his neck turned at his dear and beloved wife who was sleeping, after having gone for some distance, he began to think thus "What will be my condition if a hungry tiger or a lion were to do. vour her, while she is asleep and helpless? I shall, therefore, look after her till sun rise (Tomorrow) in the morning, let her go (anywhere) at her (sweet) willThen Nala, retracing his steps, returned like a man who has lost his property (on the way) On seeing Damayanti sleeping on the ground, he thought like' ·69 The Story of Nala ) adament, since shameless that I am, I am not ashamed of seeing my beloved lying (lit rolling) on the surface of the earth, as if she were without a husband When she wakes up (from sleep) this lady, forsaken by me in the forest, would be forsaken by her hfe also, out of its (life's) rivalry with me So my heart is not able to go elsewhere, leaving this chaste lady Let me live or die along with her Or rather, let me alone be the abode of suffering in this forest, which is full of hundreds of dangers (If I leave her, she, however, coming to know my directions written on her garment, will go to the house of her relatives and live in happiness Having decided thus and spent the night (there), Nala disappeared with quick steps when his beloved was about to wake up Towards the close of night, charming on account of the breeze fragrant with the per. fume of blooming lotuses, Damayantı saw a dream "I have climbed a mango tree, charming with fruit and blossoms I tasted its lovely fruits Suddenly it was uprooted by a wild elephant Then I fell down on the surface of the earth like a bird's egg" Then waking up and not seeing Nala (there), Damayantı, like a doe strayed from the herd, (looked for him) in all directions (and) began to think (thus), "Alas! A calamity has befallen me as I am forsaken, in a helpless condition in the forest, by my lord Or rather, (early) in the morning, my dear lord might have gone to some lake to fetch water for cleansing my face Or perhaps, Nala might have been carried off by some semi divine woman, enamoured of his incomparble form, for enjoying amorous sport (with him) The same are the trees, the mountains, the forest (as before), Nala alone, imtiful like the moon, is not to with numerous m in all direcnot see Nala, and began to ponder over the Planet of the dream (thus) 'The mango tree, full of blossoms and fruit, stands for the king Nalı That I ate the fruit represents my enjoyment of the pleasures of the kingdo' be seer tions ·70 The Kumārapalapratibodha " That it was uprooted by a wild elephant is indicatie of Nala's being forced to lose the kingdom by Fate That I again fell down (from the tree) suggests my separation from Nala So from this dream it seems that I will be able to see Nala after a great difficulty Therefore, Damayanti began to cry freely and aloud In adversities, women being timid by nature, cannot have self-composure 51 "O lord, why have I been forsaken by you? Am I a burden to you? To a serpent its own skin can never indeed, become a burden (Or, a bodice can never indeed be a burden to the body) 52 sylvan deities, I entreat you, show me the lord of r lamenting and sprinkling the forest trees with the streams of her tears and unable to feel delight without Nala, anywhere in water or on Jand, Damayantı, with her face expanding (with joy) on seeing the letters (written) on the skirts of her garment began to read them (And she thought), "Indeed, I have been forsaken by my lord only with his body and not with his heart How can I be otherwise favoured (by him) by giving (me thece) directions? (My life in this world wall be free from blemish if I follow the order of my Jord (which) is like the advice of the elders Therefore I shall go to my father s house The hueband s house without the husband is but an abode of humilia. tion for ladies Having decided thus, she set out along the road to the south of the banyan tree, looking upon the words of Nala (on her garment) as Mala himself (Walking) by her side Due to the power of her pure character, no dangers prevailed against her To explain A lion with its claws reads (for attack) under the influence of anger and dreadful to look at, due to the ·The Story of Nala 71 21. multitude of curved fangs was not able even to go near her 53 Even a furious herd of elephants, with their trunks extended and producing a deafening noise in all the directions due to the } - and moths, that were (of those elephants), The forest fire, darkening the quarters with smoke, and having huge flames and touching the top of the sky (as it were), was extinguished, without scorching her and even before it reached her vicinity 55 The snakes, scattering drops of poision due to the hissings of their many expanded hoods, and even though beside themselves with increasing rage were not able to bite her 56 (Even) the demons, goblins and others with the importance of their great pride put down merely by her look turned away their faces (from her) and went away (even when they were) at a great distence (from her) 57 Then she, whose limbs were washed with perspira tion due to exhaustion of the journey (lit way) and from whose soles of feet, pierced with thorns etc blood was oozing out and whose body was covered with dust, saw a big caravan And she thought (to herself), *Ohthrough my good luck, I have seen this worthy caravan, which will enable me to cross this forest While she enjoyed a little peace of mind, just then the caravan was surrounded on all sides by robbers, terrible with various weapons The people (in the caravan) were terrified (But) she told them, "Do not be afraid', a-t-Lalland the whose *O you wicked f which is under come to grief" attacking the ca discharged) the threatening hum sounds which were unbearable due to the power of her chastity Due to ·72 The humar a palapratıbodha them the robbers ran away like the crows at the twangs of a bow string The people in the caravan said This is some goddess who has come here through our merits and has protected this caravan from the (attack of) robbers The leader of the caravan bowed down to her as he would to his mother and asked her, *O goddess, 13 ho are you (in truth), (and) why are you roaming about in the forest? And she, with tears in her eyes, narrated all her account to him, who fas like her brother He said ' As you are the queen of king Nala you deserve (all) respect from me You have lad me under deep obligations (lit purchased me with your obligations) by protecting (my caravan) from the robbers Please therefore purify my residence (by your visit), so saying he led Damayantı to his residence The leader of the cararan propitiated her like a goddess In the meanwhile it started raining, (due to which) the vessel in the form of the unit erse was filled with loud thunders the staff in the form of the rainbows (lit Indra s bow) (became visible), flocks of percocks began to dance the whole of the sky was covered with a sheet of a multitude of clouds, (the weather was) cold due to continuous showers and the surface of the earth was adorned with streams of water The rains continued incessantly for three days (lit nights) (But) Damayanti remained there in happiness When it stopped raining, she left the cara van and set out (on her journey) (Then) she saw a demon with tan ny hair (and hence) resembling a mountain blazing with a forest-fire, with a body black like a cloud like the God of Death who had assumed another form hauing hands terrifying due to the knives and like a cloud frightening with numerous fishes of lightning (And) he said (to her), "I hare been starving for ces en days (lit. nights) (But) I have found (s ou as) my food So I shall der our you She replied Vy good fellos death 19 inestable for esery creature that is born One who has not done his duti is afrud of death I hoire: er hat e done my duty from the beginning by my deuotion to gods and ·The Story of Nala 73 preceptors (or elders) I am not afraid of death Moreover- 1, afflicted with various miseries, seek death for becoming free my sufferings You may, with pleasure devour me, who am burnt (as it were) by the fire of separation from Nala 58 So, devour me Why are you delaying? Here I am offering myself to you Whence can there be the end of one's suffering without death? 59 Then the demon was pleased with her courage He said, "O noble lady, I am pleased (with you) What good can I do for you?” She replied, "If you are pleased with me then tell me as to when I shall be reunited with my husband ” Having known (the answer) through his supernatural knowledge (vibhangabala), the demon replied, "When the twelve years' period from the day of (the commencement of) your Journey is over, and while you would be staying in the house of your father, Nala would come of his own accord and meet you" And he said to her again, "Why do you suffer this exhaustion of the journey? If you (just) say a word (of assent), I shall take you to your father's house in the twinkling of an eye" She replied "I am (quite) satisfied with (your) prediction of my reunion with Nala I never move in the company of any other man (than Nala) You can go to your own place" The demon vanished after showing (to Damayanti) his divine form, shining brightly like a mass of radiance Having come to know that she was to be separated from her husband for twelve years, Damayanti adopted certain vows as follows) "I will not use red garments, betel, ornaments, toilet materials and dainty food so long as I shall not meet Nala” Then solely devoting herself to the practice of severe penances, and living only on seedless fruit on the days of breaking the fast, Damayanti went to a cave of a mountain and stayed there, meditating on the image of lord Såntinātha, which was (enshrined) in her heart The leader of the caravan, being unable ·74 The Kumarapālapratıbodha to see her in the caravan, became agitated in his mind and searching for her came to the mountain-cave At the end of her meditation, she saw him and) spoke with him On hearing their conversation, some as. cetics came there, and stood there (motionless) like a deer, not moving (even) its ears In the meanwhile, it started raining in heavy showers The ascetics, being hit by showers, as by the showers of arrows, said, "Now where shall we go to escape from this heavy rain?' Damayantı took pity on them and said, My good men, do not be afraid " Having drawn a circular line around them in (all) the four directions, she solemnly avowed in the name of her chastity (sılasāžana), "If my chastity is not violated, then let the rain fall only outside the circle" Then it did not rain in the circle, as though it were covered with an umbrella Elsewhere even stones were washed away by the heavy rain that was pouring down Having observed that, they were wonder-struck and remarked "Oh! No (ordinary) woman can have such a form, nor can she possess such a power So she must be indeed some goddess" The leader of the caravan asked, "What are you meditating upon? And how are you so fearless ?! She replied, "I meditate on lord Jina Due to His power, I am not afraid (of anything) preceptor, 23 made to s also, condemning their own religion as they would condemn sour gruel on getting a vessel full of milk, accepted Jain religion In that place the leader of the caravan founded a city It became well known as Tapasapura as five hundred ascetics were enlightened there (and adopted Jainism) A Jain temple, charming on account of the idol of lord Santinatha, was built there All of them, solely devoted to Jain religion, passed their days (in that place) Once, Damayanti saw, at mid night, a flash of light like the flood of light at sunizse, on the peak of a mountain She also saw (many) gods flying up and coming down People were 12 ·The Story of Nala 75 - 1.1. awakend by their shouts of victory Damayanti climb ed up to the mountain along with them There the gods were celebrating the attainment of Kerala-knowledge or omniscience by a sage named Simhakesarın Hasing bowed down to the sage, all of them sat down in front of him Just then there arrived Yaśobhadra, the preceptor of the omniscient sage He too saluted the omniscient sage and sat down The omniscient sage delivered a religious sermon, solely dealing with the expounding of the transitory nature of worldly existence In the me sky, arried there cient sage, he said Karpara by name, (was living) in the very penanceforest as a disciple of the chief of ascetics, devoting myself solely to the practice of severe penance Even though I was practising the Five-Fire-penance, I was not honoured by the ascetics Then getting angry with them, I went elsewhere While moving about at night, filled with pitchy darkness, I fell into a cavern My teeth were broken by being dashed against the top of a ridge of the mountain I fell down just there, suffering from the pain of the breaking of my teeth I remained (there in that condition) for seven days The ascetics did not even mention that (ie my accident) like a bad dream, what to speak of giving me remedies (against my suffering) (On the other hand,) those ascetics were particularly delighted at (my) departure from the forest, as at that of a snake from the house He too (ie the ascetic a snake Once, with the multitude of my hoods raised (kaya), I rushed to bite you On seeing me, however, you recited the Paramesthi-mantra As soon as it (sound of the mantra) reached my ears, my movement was checked Then I again entered my hole Once I heard your (discourse on) religion to the ascetics, (which was as follows) ·76 The Kumarapālapratıbodha He who kills living beings, under the influence of anger, pride, deceit or greed, has to suffer from (lit obtains) intense miseries in the next birth 60 Then I began to think (thus) "Alas! What will happen to me who am living only by killing living beings? I have seen these ascetics before, somewhere thus deliberating, I attained recollection of my past bitths (Then) with a desire for emancipation (samvega), I denounced all my former sins and renounced (all) food After death, I was born in the Saudharma (heaven) as a god named Kusumaprabha I have come here on seeing you who are my benefactress, as I have attained godhood by listening to your religious instruction Hence, I am your spiritual son And to the ascetics he said, "Please forgive me my former behaviour caused by anger Observe the law of the Jain householder which you have adopted already The dead body of that snake was brought out from the cave of the mountain and suspended from a tree And he said, "Whoever would give scope to anger, will be born as a snake in the next birth, like (the ascetic) Karpara Then the chief of the ascetics, being agitated in hus mind (at what the god had said) requested the omniscient sage, "O Revered Sır, initiate me as a Jain monk" The omniscient sage replied, * This preceptor Yaśobhadra will initiate you The chief of the ascetics again asked (the omniscient sage), "How did you happen to adopt monkhood? 1 T 1 1 SV 1 } I saw this sage who had come there on a visit IV.th great devotion I boked down to him and listened to his discourse on religion, which was like a stream of nectar to the ears And I asked him, "Revered Sır, what is the duration of my life?' The preceptor, with the help of his spiritual por ere, informed me, ·77 The Story of Nala the gods "My boy, (you are to live) for five more days only" Then, having come to know that my death was so imminent I asked (the sage) 'Revered Sir, with such a short life, what shall I do now?' Taking pity on me, the preceptor replied, "My boy, do not be dejected Adopt asceticism For, even if it is practised) only for a single day, it is the cause of (leading one to) heaven, (or even) Liberation" Thereupon, I adopted asceticism I came here at the bidding of my teacher I attained omniscience when the fuel in the form of my Karman was burnt by the fire of pure meditation Having spoken thus, having controlled the activities of the mind and the body by the power of concentration and having destroyed the Karman which leads to re-- birth Sırhhakesarın attained Liberation The final rites (i e cremation) of the (dead) body of the omniscient sage (Simhakesarın) were (duly) performed by The chief of the ascetics adopted (Jain) monkhood at the hands of the sage Yaśobhadra Damayantı (also) requested the sage, "Please initiate me also to monkhood (But) the sage remarked, "Mly good lady, you have (still) to enjoy the pleasures of the senses, along with Nala Therefore, you are not fit to be initiated (now)" Next morning, descending from the mountain (-top), the sage went to Tāpasapurs of) tain Once she heard the words of a trat eller as 1000w, O Damayantı, I saw your husband in such and such ? place' Then being pleased, she went out of the care and ran (towards the place) indicated in the speech (of the traveller) She went far and came to a forest Being unable to see Nela, she began to cry, "Alas! What shall I do? Where shall I go?' Lamenting thus, she started to return to the same mountain-cave A demoness, with side open mouth, saw her and said, "I shall des our you' But due to the power of (Dama Jantis) chastity, she could not des our her The demoness disappeared as though seen in ? dream While TET--- tinn ·78 The Kumarapalapratibodha going forward, she saw a river without any water in it Being oppressed by thirst, she kicked (the riter. bed) and produced water there by the power of her chastity She drank it and proceeded on her journey Feeling tired she rested under a bunyan tree The members of a caravan saw her and said, "O good lady who are you, looking like a goddess 7" She replied “I am (only) a woman, and having strayed away from my caravan, I am wandering in the forest Please show me the road to Tapasapura" The replıpd "We had come here to fetch water As the sun is on the top of the western mountain (1 e 18 about to set) we shall not be able to show you the way (to Tapasapura) If, however, you accompany us, we shall take you to some city” She went to the caravan along with them On seeing her there, the leader of the caravan (named) Dhanadera asked her, Who are you?' She replied, I am a merchants daughter While on my way to my father's house, I was deserted by my husband in a forest, when I had fallen asleep I have come here, with your men like my kinsmen' The leader of the caravan informed her, 'I shall be going to Acalapura So you too, my child, should come (with us) I shall take you there care fully, as I would a flower" Then she was placed in an excellent vehicle The leader of the caravan set out (on his journey) He encamped in a mountain thicket, in which blooming flowers on the trees had a heap of pollen in them During the might, Damayanti heard (the formula of) salutations to the five (Holy Ones) being recited by a member of the caravan said to the leader of the caravan, . The person who is reciting the formula of salutations is a lay devotee, (of the Jina) and my co-religionist, (and) I wish to see him He also affectionate like a father, took her with him just there The lay devotee was seen bowing down to the image of the Jina painted on a piece of cloth, and blue like a leaf of the Tamala tree Damayantı also bowed She ·79 The Story of Nala down to the image After bowing down to the lay devotee she asked him, "O sir, of what Tırthankara is this the image?" He replied, "Please listen I am a merchant, residing at the city of Kancı, which is a jewelled girdle of the damsel in the form of the earth Once a sage (named) Dharmagupta, who was endowed with (Supernatural) knowledge, came there I saluted him and asked him, "Then shall I be liberated ?" He informed me (thus), "Having descended from the world of gods, and having been (re-) born as Prasannacandra, the king of Mithila, you will be liberated after adopting asceticism from the nineteenth Tirthankara, Mallınätha Since then I have become a devotee of Mallinātha I worship his image of Mallınātha, painted on (this piece of) cloth" Being asked by and to him her own account He said, "r uke a father to you and I ou need not be dejected” In the morning, the leader of the caravan reached Acalapura Having kept Damayanti there, he Went elsewhere Feeling thirsty, she went to the city- Well The women (at the well) looked upon her as if she were the water goddess Her left foot was caught by an alligator, (while she was) on the margin of the water Indeed, miseries (befall a person already) in misery, (as though) to meet their (of miseries) own relative (ie the first misery) 61 11th firen well Inere, a K1116 eagle to the snakes in the form of his enemies, ruled (over that city) He had a queen named Candrayasa, whose fame was bright like the moon Her maids saw Damayanti As she was exquistely beautiful they were struck with wonder and informed the queen She caused her (Damayantı) to be bought to herself On ·80 The Kumarapalapratibodha the queen seeing Damayanti, she closely embraced her, saying Oh! What a sweet form!' Damayanti also fell at the feet of the queen The queen asked her, "O good lady, who are you?' She replied, "I am the daughter of a merchant, forsaken by my husband in the forest" The queen told her, "Like my daughter Candravatı, you should stay in my palace (lit house), without any anxiety' The queen caused alms to be distributed to the poor and the destitute etc, every day in the outskirts of the city Once Damayanti said to the queen, "Perhaps my husband may come here (to this city) for food So allow me to give away alms (in the alms house) She was appointed (to do that duty) by Desirous of seeing her husband, she used to distribute the alms She asked every suppliant (or beggar who came there), "Did you see a person of such and such a form? On some other day, while in the alms house she saw a thief bound and being led by the cityguards She asked the city guards, "That has he stolen? They replied, "He carried off the jewelled box of the princess Candravati Therefore he is about to be executed ” The thief also, with his fingers in his mouth (lit teeth), bowed down to Damayanti and said, O (good) lady, I am looking to you for protection Please bring about my release Taking pity on him, Damayanti vowed by her chastity By the power of her chastity the bonds of the thief were broken The cityguards ran away Having heard of this incident, the king came there and said to Damayanti "My child, why did you do this improper thing? A thief does not deserve to be protected, for, to punish the wicked and to protect the good is (but) the duty of a king If, however this is not done, then everywhere, through want of any (law and) order the maxim of the (big), fish (swallowing the small fish) would prevail (throughout his kingdom) Damayantı requested the ·The Story of Nala 81 suffering was transferred (as it were) to my mind” Thereupon the king set the thief free He on his part, bosed down to Damai enti et erg day, sazing, “You are ms mother Once she asked him, "Who are you and whence have you come?' He replied, "I was a servant named Pingala, of the caravan leader Vasanta, who lused in Tapasapura Being addicted to vices such as gambling, I cut a hole in a wall of) the house of Vacanta the caravan leader, and carried away the valuable goods While I was running away on the street, with it (the stolen property ) in my hand, I was robbed by (other) thieves How much good can a man of bad character experience? 62 Hasing come here, I began to serve this king Hating seen the jewellery box of Candrasati, somehon my mind swerved (from the right path) and a desire to steal it arose (in me) Generally, the nature of the low or miserable men 13 never changed 03 61 While I was running away with it (the stolen jewel lery box) with my body covered with a piece of cloth, I was detected by the king who is clever in judging men from external gestures or signs 6 I was arrested by the city guards by the order of the king While I was being led to be executed, I saw you Having recognised you, I resorted to you for protection, and you have brought about my release Moreover, when you left Tapasapura, the caravan leador Vasanta did not take food for a week Being persuaded (lit advised) by the sage Yasobhadra and the rest of the people he took food on the eighth day Once the caravan leader sent with a costly present, to see king Kubara Being over Tapa-apura with He also came to Tapas quarters with the sound of the musical instruments He is ruling there (at present)” (in the end) Pingala !1 71 ased in ·80 The Kumarapalapratıbodha seeing Damayanti, she closely embraced her, saying Oh! What a sweet form!' Damayanti also fell at the feet of the queen The queen asked her, "O good lady, who are you?' She replied, "I am the daughter of a merchant, forsaken by my husband in the forest" The queen told her, "Like my daughter Candravati, you should stay in my palace (lit house), without any anxiety' The queen caused alms to be distributed to the poor and the destitute etc, every day in the outskirts of the city Once Damayanti said to the queen, * Perhaps my husband may come here (to this city) for food So allow me to give away alms (in the alms house) She was appointed (to do that duty) by the queen Desirous of seeing her husband, she used to distribute the alms She asked every suppliant (or beggar who came there), "Did you see a person of such and such a form?" On some other day, while in the alms house she saw a thief bound and being led by the cityguards She asked the city guards, "That has he stolen ''They replied, “He carried off the jewelled box of the princess Candravati Therefore he is about to be executed The thief also, with his fingers in his mouth (lit teeth), boned down to Damayanti and said, O (good) lady, I am looking to you for protection Please bring about my release Taking pity on him, Damayanti vowed by her chastity By the power of her chastity, the bonds of the thief were broken The cityguards ran away Having heard of this incident, the king came there and said to Damayanti, "My child, why did you do this improper thing? A thief does not deserve to be protected, for, to punish the wicked and to protect the good 18 (but) the duty of a king If, however, this is not done, then everywhere, through want of any (law and) order the maxim of the (big) fish (swallowing the small fish) would prevail (throughout his kingdom)" Damayanti requested the king, saying, "Your Majecty, I did this as I was overcome by pity So please forgive me for this offence (I committed it) because like a contageous disease, his » ·The Story of Nala 81 suffering was transferred (as it were) to my mind" Thereupon the king set the thief free He, on his part, bowed down to Damavanti esery day, saying, "You are my mother" Once and asked him, "Who are you and whence have you come?' lle replied, "I was a sertant named Pingala, of the caravan leader Vasanta, who lused in Tāpasapura Being addicted to vices such as gambling, I cut a hole in a wall of) the house of Vasanta, the caravan-leader, and carried away the valuable goods While I was running away on the street, with it (the stolen properts ) in my hand, I was robbed by (other) thieves How much good can a man of bad character experience? 62. llaving come here, I began to serve this king Haiing seen the jewellery box of Candravati, somehow my mind swerved (from the right path) and a desire to steal it arose (in me) Generally, the nature of the low or miserable men is never changed 03 61 While I was running away with it (the stolen jewel. lery box) with my body covered with a piece of cloth, I was detected by the king who is clever in judging men from external gestures or signs 65 I was arrested by the city-guards by the order of the king While I was being led to be executed, I saw you Having recognised you, I resorted to you for protection, and you have brought about my release More over, when you left Tapasapura, the caravan-leader P-ng persuaded the rest of Once, the caravan leader went with a costly preselil, to see king Kubara Being pleased, he too gaie him the lordship oler Tapasapura, with the insignia of an umbrella etc He also came to Täpasapura filling interstices of the quarters with the sound of the musical instruments He 18 ruling there (at present)" (In the end) Pingala ..

·82 The Kumarapalapratibodha was induced by Damayanti to adopt asceticism, which is a thunderbolt to the mountains of sin Once (king) Bhima heard that having vanquished Nala in the game of dice, Kubara was ruling (over Kosala) and that Nala had entered a wild forest, along with Damayantı, and it was not known whether he was alive somewhere or dead On hearing it, (queen) Puspadantı began to cry with her bosom being sprinkled over with big drops of tears (King) Bhima sent a young man named Harimitra, who was clever in accomplishing his master's work, in search of them In due course he arrived in Acalapura and went to the king tuparna Queen Candrayasā asked him "Is my sister Puspadanti quite well?' The youth replied, "The queen is always faring well But the queen is greatly distressed to hear the loss of the kingdom by Nala and Damayantı " Chandrayasă exclaimed, "What do you (mean to) say?" The young man (then) narrated the account from the very beginning, of Nala's playing the game of dice Then on seeing that queen Candrayaśa was weeping, the ser. vants also began to weep Seeing that all were full of grief, the youth feeling very hungry, went to the almshouse, and he sat down there for taking food Having seen Damayanti who was in charge of the distribution of charity, he was very pleased, bowed down to her (and said), "O queen what a pitiable condition are you reduced to, like that of a creeper in summer' I am fortunate that I have been able to see you alte NOW all will be happy * Having said this and forgetting the pangs of hunger he sent to Candrayasă (and) said to her, “You are to be congratulated Damayanti 13 in cur (oun) alms house" On herring that Candravas sent there She closely embraced Damayanti and said, "Fie on me that I did not recognise you though you were declared to be an extraordinary personage) by the marks on your bods, which are different from those on the bodies of ordinary persons My child, he did you decenie me who am so affectionate towards ·The Story of Nala 83 you, by concealing your identity? And why should you have felt ashamed (to reveal yourself) before me? Please tell me, have you forsaken Nala or has Nala deserted you? Surely it is Nala who must have forsaken you if you were to leave your lord in his calamity, then (it is possible that) the sun would rise in the west Alas, O Nala! Are you not ashamed to forsake this (Damayanti who is a) store-house of good qualities? Is this worthy of your family (traditions)? I shall share (lit take on myself) your sorrow I (shall now) distribute presents out of joy (at meeting you) Please forgive me my fault that I did not recognise you Where is your forehead mark which is the store of flashing lustre?' Then Candrayasa wiped the forehead of Damayanti with her kisses (lt saliya) Then the forehead-mark of Damayanti began to flash forth Dake the sun freed from the clouds or like a shining ball of gold taken out from the fire 66 Then the queen bathed her who was like an image of a goddess, with her own hands and having made her to put on her best garments, took her to the king 67. Both of Ill the kin light of th Then the whole world was filled with darkness like a vessel filled with collyrium Yet not a trace of darkness was there in the whole of the royal court. 69 Thereupon the king exclaimed, “Indeed the sun has set and no lamp or fire is (burning) here Whence can there be such a brilliant light here?” 70 Then the queen showed him Damayanti's natural forehead mark, which was a store of bright lustre Out of curiosity, the king covered it with (the palm of) his hand Thereupon the whole of the royal court was completely filled with darkness like a mountain cave Having taken off his hand the king asked (Damayanti) all the news beginning with the loss of the kingdom With a downcast face and weeping, she ·84 The Kumārapalapratıbodha narrated the whole of it Having wiped her eyes with his own upper garment, the king said, "Is child, do not cry Fate has power over even the gods and demons In the meanwhile, a god with spreading lustre like that of the multitude of the sun's rays, came into the assembly hall and having bowed down to Damayantı, said to her, "I am the (former) thief Pingala, who adopted asceticism at you instance and went to Tapasapura in course of time There I lived in a cemetery, practising meditation. Being burnt by the funeral pyres, I devoted myself to pure meditation and recited the formula (of prayer to) the (five) Holy Ones, condemned (myself for) my previous sins and died (in the end) I was born as a god, resplendent with spreading lustre Having recollected my previous birth with the help of my supernatural (Avadhi) knowledge, have come to see you, who had conferred obligation on me by saving my life and making me adopt asceticism So may you live happily for a long time. Then having showered gold coins worth seven crores the god disappeared Thus having seen with his own eyes the fruit of the good actions, which was displa: T.-L. Tony religion requested 1 house (along with him) Candrayasa also said, "Be Then being allowed to go by king Ptuparna Damayantı set out on her journey, accompanied by the four fold army Having heard that she was coming, king Bhima bound by ties of affection went forth along with his queen Puspadant to receive her Hav. ing seen her parents Damayanti was delighted at heart, and getting down from her chariot fell at their feet. The surface of the earth became muddy with the falling tears of them who were extremely eager (to meet each other but) were (actually ) meeting after a very long time Like the Yamuna meeting the Ganga, Damavantı embraced her mother and clinging to her neck, cried aloud for a long time 72 11 1. 1 it 50" ·The Story of Nala 85 Then having washed their lotus-hke faces with clean water, they narrated to each other all their experiences of happiness and miseries 73. Then placing Damayanti on her lap, Puspadanti said, "It is our good fortune (indeed) that we have been able to see you alıve 74 "While you stay happily in our palace, you will be able to meet your husband For, if a man is living (then only) he is able to enjoy good fortune at least atter a long time" 76 The King being pleased, gave five hundred villages (as a gift) to the young messenger Returning to his city, he performed a special worship of the deities and preceptors for seven days (out of gratitude for) Damayantis arrival On the eighth day he assured Damayantı saying, "I shall do (all that I can) in such a way that you will be reunited with Nala very soon" At that time, while Nala was wandering in the forest, after foresaking Damayantı, he saw a column of smoke rising from a thicket in the forest Appearing like a swarm of bees, it rose up and was seen to move about in the sky like a winged mountain In a moment it became fierce owing to spreading flames and looked like a cloud, tawny with the mass of the lightning-flashes and rising up from the earth! Then there blazed forth a conflagration, in which the cracking noises of the burning bamboos (as they split up) were spreading, which was terrible with the cries of different wild beasts and which consumed the trees In the midst of it, Nala heard the words, "Protect me, o Nala, (you) family and how he, being a snake, could use human speech, Nala threw towards it his upper garment to draw it out of the fire) As the garment fell on the ·86 The Kumārapălapratıbodha earth the snake entwined itself round it with its body Having pulled it out like a rope from a well, and desirous of placing the snake on a place not touched by the conflagration Nala was bitten in his hand by the snake Having thrown the snake on the ground Nala said, 'Well done, grateful that you are, by repaying my obligations to you in this manner. It is indeed true that members of your species bite even the person who feeds them on milk!" As Nala was thus speaking, due to the effects of) the snake-poison that was spreading (in his body), his body became dwarfed like a bow with the string fixed on it And Nala was changed, his hair became tawny like those of a goblin, his lip protrubed like that of a camel, his hands and feet became short and feeble like those of a poor person and he became pot-bellied like Ganapati Having observed that he was deformed in all his 1 1 gave you my kingdom and became a monk and after death became a god in the region of Brahma I came to know of this (pitiable) condition of yours by the use of my supernatural knowledge (Avadhi) So having assumed the form of a snake by supernatural power in your body when condition, which is nd you should look upon it as beneficial lke a bitter medicine, for all the kings whom vou had subdued will not be able to harm you, who are unable to be recognised on account of this deformity Do not entertain a desire to adopt asceticism at present, as you have still to enjoy (once more) the same extent of the earth (as before) I shall myself tell you the proper time of adopting asceticism So take this Bilva fruit and this Jewelled casket and keep ·The Story of Nala 87 them with you very carefully Whenever you would desire to see yout (natural) form, you break open the Bilva-fruit You will see inside of it celestial garments If you open the jewelled casket you will see therein ornaments such as a necklace etc When you would put on the celestial garments and the ornaments, at that very moment you will regain your (former) form" Nala asked the god the news about Damayanti He narrated the whole account, in which her chastity was prominently mentioned The god said to Nala, Why are you I shall take you whes replied, "Please take r Having done accordingly, the god returned to heaven Nala, on his part, bowed down to (the image of) Lord Nemi in the Jain temple which was an ornament of the city-garden, and arrived at the gates of Sumsumarapura There (in that city) a mad elephant which had uprooted its tying post was moving about, it shook off the seat (howdah) (on its back) even at the touch of a breeze, it caught with its trunk even the birds flying overhead, and at destroyed a forest of trees Then king Dadhi. parna mounted the rampart and declared, "I shall grant whatever he wants to any person who would bring this mad elephant under control" Nala who had become a dwarf said, 'Where is that mad-elephant? (Show it to me) so that I shall bring it under control" While the dwarf was thus speaking, the elephant thundering like a cloud arrived just where he was The dwarf rushed at it with (great) speed Being clever in avoiding the strokes of the elephant's trunk and moving in front of it or behind it or by its side, he tired out that elephant Then jumping up like an eagle, he mounted on its back (lit shoulder) Having (properly) arranged the rope round the elephant's neck in its former -. the ele; goad ir ·88 The Kumarapalapratıbodha uttered shouts of victory (to greet Nala). The king presented him with a golden chain Having completely subdued the elephant, Nala led it to the tying post. Then Nala got down (from the elephant) and without saluting (the king), he sat on the seat of king Dadhiparna The king asked, "O dwarf, do you possess any other skill than the art of taming the elephants?' The (necessary) food-stuffs such as beans (mudga), rice, vegetables and condiments Exposing the dishes to the Sun's heat and repeating the formula of the Sunlore, the dwarf prepared excellent food The king along with his attendants tasted that excellent food, as if loveliness (does this food possess)' Oh' The capacity of the food to gratify all the limbs' Nala alone knew the preparation of food in this way I have known it for long while I served Nala So, O dwarf, are you really Nala himself? But Nala was not such a deformed person And how can he come here, living as he r. T ... 1 L lakh of silver coins and five hundred villages The dwarf accepted all the presents (But) he did not accept the five hundred villages The king asked the dwarf "Do you want anything more?" The dwarf replied, "If (jou) so (desire), you should ban hunting and drinking in your kingdom" Out of regard for his words, the king also did accordingly Once the king asked the dwarf, "Who are you and hence have you come?' The dwarf replied, "I am a cook of king Nala of Kosala named Hundika I have learnt the arts from him Nala, whose kingdom was conquered ·The Story of Nala 89 (from him) by his brother Kubara, took Damayanti with him and went to the forest Nala died just there Then I came to you I did not stay with Kubara who does not know how to appreciate merit and who is (as at were) a well full of cunning and deceit" Then having heard the report about Nala's death, king Dadhiparna was afflicted with such (intense) grief as cannot be even (properly) described 76 Once Dadhiparna sent, in a frendly manner, a mes. senger for some purpose to Damayanti's father 77 King Bhima honoured him Once, in the course of a conversation, the messenger informed the king, "A cook of king Nala is (at present) in the service of my master Being taught by Nala, he knows (the art of) cooking food with (the heat of) the rays of the Sun" Having heard this, Damayantı said to her father, "O father, please send a spy and find out how that cook as in app the art of the Sun Then the king sent a Brahmin named Kušala, who was clever in carrying out his master's mission, to find how the cook of king Dadhiparna was in appearance 78 Je, with his enthusiasm doubled by auspicious omens, reached Sumsumarapura Having seen the dwarf (however) he became dejected and sat down by his side 79 Kušala thought (to himself) thus, "Where is king Nala and here is this dwarf? What a great difference is there between them as between the mountain Meru and a mustard seed! 80 Then huing decided something in his mind, Kusala recited (the follotring) Doha (in front of the deparf), There is indeed no doubt that Xala, who abandoned in the forest his very chaste wife Damayant: thile she is asleep is alone (of all the people) a hard hearted, pitiless and contemptible person 81 ·90 The Kumarapāla pratibodha 1. rited and remembegan to weep, ed him, "Why 1, "I am weep, ing on hearing your song which is full of the sentiment of Pathos' The dwarf further asked him the intend. 1.1.- L. tha d Bhima that you are a cook who knows how to cook food with (the heat of) the rays of the sun (But) think ing that Nala alone is conversant with Surapaka Damayanti requested her father and sent me (here) to see what you look like On seeing you, honet er, I thought, Where this exceedingly ugly dwarf and where Nala who was charming in each and every limb! Where a crane swallowing the family of timi fish and where the moon giving delight to all people! Similarly, the number of good omens which occurred in front of me as I was coming (here), has become fruitless, since you are not Nala The dwarf, out of his great lose for Damayanti took the Brahmin to his house For, Even a crow coming from the direction in which ones beloved person resides, es delight, what then to say of a messenger sent by that beloved person him self (or herself)? 82 (The dwarf) sing. What (proper) reception can I gue you who hrie told me about the very chaste Damayanti and the eminent Nala gose him a respectful reception beginning with dinner Then he gave him (Kušala) as a gift the ornaments presented to him by Dadhiparna Then Kusala safely returned to hundinnpuri (and) narrated to Bhima all the account about the dwarf beginning with (mula) the subduins of the mad elephant Damayantı saldo father, he must indeed bc Yala but he must have become deform.

·The Story of Nala 91 ed either through some defect in the food (taken by him) or some fault in his Karman" No one other than Nala possesses the skill in the science of (taming) the elephants, the capacity of cook. ing the food with (the heat of) the rays of the sun and the liberality which is extraordinary 83 O Father, please bring that dwarf here by some means so that I myself shall test him" Bhima said, • My child, I shall arrange for your pretended selfchoice marriage (and) invite king Dadhiparņa to it Even before Dadhiparna was enamoured of you, but you chose Nala (at the Svayamzara) So now, on hearing of your (second) self choice marriage, he will arrive here without delay, and the dwarf also will accompany him If he (dwarf) is really Nala, he will not bear to see you being given in marriage to another person Moreover, Nala knows the science of driving the horses If that dwarf is (really) Nala, then he can be (easily) found out whether he is Nala (or not) by his (skill in) driving the horses of a chariot The horses run with the speed of the wind when Nala is driving them I shall intimate (to Dadhiparna) a proximate day (as the day fixed for your Svayamvara) If the dwarf would speedily arrive on that day (tattha), then surely he must be Nala Even an ordinary person does not tolerate the humiliation on account of his wife, much less will king Nala tolerate it" Bhima sent a messenger to Dadhiparna and he informed him that the fifth day in the bright half of Caitra thought but she day (in to reach this thought Dadhiparna became distressed like a fish in shallow water The dwarf thought to himself, * Damayantı is a very chaste lady, she will not desire to marry another person And even if she were to desire it who would accept her while I am alive? יד ·92 The Kumarapala pratıbodha Therefore I shall take Dadhiparna there in only eighteen hours so that along with him, I also shall get a chance of meeting her The dwarf ashed Dadhi. parņa, "Why are you so much disturbed? Please tell me the cause of it. For, a patient who does not dis. close that disease he is suffering from cannot be treated The king said, "Wala has attained the bliss of entering the city of gods, non Damayanti is going to celebrate another Srayan rara I am enamoured of Damat anti Vidarbha is far asar and there is an interval of eighteen hours from nor The messenger took many days to arrive here How can I then reach there within such a short time? Due to this anxiety I am not getting anr peace of mind" The dwarf replied, "Guse me a chanot, oled with horses of good breed, so that I shall take you there early in the morning Thinking that he (the dwarf) was not an ordı. nary man, but some semi-disine being or a god, tha hing gare him a chariot as described by him Haring arranged it properli, Nala requested Dadhiparna to mount the chariot The king, his betel bor bearer, a parasol bearer, the two chowrie-bearers-these fise, and the dwarf as the sixth mounted the chariot $$ Hasing tied the Bilrc-fruit and the jewelled box to his waist by means of a garment and mentall reciting the names of the gods and his preceptor, the dwart urged the horses forward 83 The chariot, rith its ercellent horses being driven bs Aala, who kres the science of driving the horses, started to more on (speedily) like an aerial car mos17 at the will of its master Then the upper garment of Dadhiparna, tossed up by the brceze produced bs the speed of the chariot, fall down on the way, as though out of joy he (the lins) rased it oier Xala ard made a present of it to deities (on the pas) 87 Dadhiparna informed the dark about it. drarf smiled and said, 'Where is your upper garmeni, 86 The ·The Story of Nala 93 Oking! The chariot has rolled on twenty-five Yojanas from the place where the upper garment has fallen What is more, these horses are of a middling quality, had they been of the best breed, then being urged (by me) in this much time (only), the chariot would have rolled on for more than fifty yojanas Dadhiparna saw a Bibhitaka tree and told Nala, "Even without counting, I know the (exact) number of all the fruit that are on this Bibhitaka tree, while returning I shall show you this wonder" The dwarf replied, "While thousand fruit (in all) Then the dwart lelled down the fruit with the blow of his fist. Dadhiparna counted them and they were just so many in number 18,000) Being requested by Dadhiparna, the dwarf taught him the science of managing the horses and learnt from him the science of telling the number of fruit (on a tree without actually counting them) The chariot reached the Vicinity of Kundinapura, early in the morning Dadhparna was (delighted) and his lotus face expanded (in Joy) In the meanwhile, towards the close of that night, Damayanti saw a dream She narrated it in due manner to her father, as follows "I saw (in the dream) the goddess Niryrtı bringing here through the sky the garden at Kosala Then I climbed, at the instance of the goddess, a mango tree full of blossoms and The goddess placed in my hand an excellent lotus A bird which was already perched in it, fell down at once! Bhima explained (the dream as follows) "My child, this is an auspicuous dream The goddess Nirvrtı represents your store of merits, which are about to bear frut (lit awake) The garden at Kosalā is suggestive.!! of Kosala Your ! about re union wit! :) 1 :: .!.:!r. 9(.. fruit ·94 The Kumāra palapratibodha perched in the tree means the loss of the kingdom by Kubara As you have seen it (dream) early in the morning you will meet Nala just today" Just then Dadhiparna arrived at the city-gate and Bhima was informed about it by his servant named Mangala Having come there quickly, Bhima embraced him like a friend An excellent residence was given to --11. Bhima rewho cooks him to me or show me food cooked in that way Dadhiparna ordered the dwarf to cook food Like a wish fulfilling 14.1- yanti, caused a dish of that food to be brought to her and ate it As soon as she tasted its flat our, she decided that the dwarf must be Nala himself And she said, "Formerly a preceptor who was treasure-house of knowledge assured me that none but Nala knows the art of cooking food with the rays of the sun, in the whole of Bharata" Therefore this (dwarf) must be Nala himself As for being a dwarf, there must be some (special) reason for it The (Sura pāga) cooking is one test for (identifying) Nala, there is yet another test I am covered (lit adorned) with horripilation (ie am thrilled with joy) whenever I am touched even with the finger of Nala So let the dwarf touch me with his little finger (Let me see) if this test also tallies (in the case of this dwarf) Then the dwarf was asked (by her), "Are you Nala?' He replied .There is a great disparity between Nala, having a broad chest and my self a dwarf, who gives pain to the eyes of the people' Still after great persuasion (br. Damayantı), he touched the bosom of Damayanti with his finger Even with that much (slight) touch of his finger, which produced great joy in her heart, Damiantis body mas horripilated like a cucumber cos ered with thorns all over Thereupon Damayantı said,' At that time, you deserted me while I was asleep ·The Story of Nala 95 Now, however, o lord of my life, I have found you Where can you go?" And led Naia to the inner appartment She requested him to disclose his usual form Then having put on the Bilva-fruit and · his own form On heart, Damayanti closely embraced him with all her limbs, as a creeper (entaining itself round) a tree Having come to know of this, Bhima placed Nala on his own throne and saying, "You are my overlord So what can I do (for you)?" Bhima with foldjested re my rform king Ktuparna with (his queen) Candrayasă and also Vasantasrisekhara the ruler of Tapasapura, arrived there Bhima received them with due respect. tell me, 1 1 11 -VIL ass WI ha of the hermits, whom you gave religious instruction and due to the greatness of the Jain religion I have been born, after death, as a god in the Sudharma heaven" Having showered seven crores of gold coins the god returned to his region The kings, Bhima, tuparna, Dadhiparna, Vasanta and others met together and crowned Nala as their king By the order of Nala, they assembled their respective armies Accompanied by them, Nala having roaring and mighty elephants, covering the surface of the sky with dust from the earth kicked up by the hooves of the horses, and agitati ears of the multitude the wheels of his chai By sending a messenger he caused Kübara to be thus informed, "Nala has come to see you, (and) he has arrived in the outskirts of the city of Ayodhya" Having heard ·96 The Kumāra palapratrbodha ng that Nala had arrived, Kubara's body was consumed by excessive distress, as if embraced by fire Through his messenger, Nila informed him, "Fight with me (and) let either my prosperity be yours or let your (prosperity) be mine 88 Then Kubara, afraid to fight, started to play the game of dice (svith Nala) once more Being strong in merit Nala ma on Though Kuba vounger brother' anger and pure on account of ments, made him the heir apparent as before 90 Havin ated with bowed d in the city of Ayodhya 91 Mala whose lotus like feet were saluted by many kings who gave him sarious presents, ruled over the half of Bharata for many thousands of years 92 Once the god Nısadha, shining with lustre, came there from herten and said to Nala, who was greatly attached to the enjoyment of the pleasures of the senses 7 follows 93 Are you who do not take care even of your wealth in the form of discrimination, which is being looted by the thieves in the form of passion, etc, a real (or worthy) man? 94 Formerly I had told you that I would inform you of the (proper) period to adopt asceticism So, observe now the self-control which is the fruit of the tree in the form of human existence" 95 Having said this, the god disappeared and then there arrived a (Jain) preceptor Damed Jinabhadra, who possessed the jewel in the form of pure Aradhi knowledge 96 Then Nala sent to him with Damayanti and bored down to him and having sat infront of him with folded hands, asked him thus 97 ·The Story of Nala 97 What had we done in our previous births O revered Sir that having secured such (vast) kingdom we lost it and then obtained the whole of it once more? 98 The teacher replied Listen o gentle one! Here, in this very Jambadvipa in the continent of Bharata (and) near the mountain Aştapada there is a city named Sangara which had never experienced a foreign Invasion of war King Mammana who had brought under control (lit won over by some charm) all the ladies in the form of quarters 99 100 ·98 The Kumarapalapratibodha . a medicine to the diseased, and being allowed to go by Being ige, they seholders like misers guarding their wealth Once, Scripturegoddess took Viramatı to the Astapada to strengthen her faith in Jainism She was greatly delighted to see thereon the idols of the Tirthankaras, which endoed with the colours and proportions of the respective (Tirthankaras), which were set with various precious stones and whose greatness was sung by gods and de mons She bowed down to them and returned to her own city That Viramatı, in the faith that she had paid her respects to a very holy place, observed twenty Ayambila--10ws in honour of each of the Tirthankaras (visited by her) Viramatı got prepared golden Trlakas, beautiful with rubies set on them and suited for the idols of the twenty four Junas 101 (Then) one day she went with her attendants to the Astapada mountain and worshipped the images of the Jinas with due rites beginning with bath, anointing and offerings 102 Having given appropriate gifts to the wandering monks who had come to that holy place, she thus concluded (the observance of) her (Ayambila) penance 104 And thinking (thereby) that the purpose of her hu man birth was fulfilled, her (acquisition of) wealth was fruitful and her life's mission was achieved, Vīramati returned to her city Thus these two (Mammana and Viramatı) of one mind though different in bodies, passed many days with their minds devoted to the Jain religion 105 106 ·The Story of Nala 99 Living beings being subject to death, king Dammana died a peaceful death at the appointed time and attained to the Sudharma heaven 107 Queen Viramati died after him and was born as a beautiful (goddess) in the same heavenly region How long can the moon-ſight remain after the moon has set? 108 Then the soul of Mammana having fallen (from heaven), was barn in Potanapura, the ornamental bracelet of the country named Bahalı in the Bharata division of Jambudt ipa, as Dhanya, the son, endowed with pure qualities, of the cowherd Dhammiläsa and his wife named Renukā 109 110 The soul of Viramatı was again born as his wife named Dhūsarı Dhanya took his buffaloes outside the town for grazing 111 Once when the rainy season had commenced and the Dhanya is head, There he saw a monk, emaciated due to severe penance and remaining motionless like a mountain, in the posture of meditation 112 113 Dhanya, held the umbrella over the head of the monk, out of devotion and warded off his suffering due to shower When the rain stopped, Dhanya bowed down to the monk and asked him whence he had come The monk replied, "My good man, I have come from Pandudesa I am proceeding to the city of Lankā to pay my respects to my preceptor who has arrived there But I was held up (here) by the continuous rain for the past seven days 114 116 Dhanya replied, "O lord, now the earth is full of mud and (therefore) difficult to traverse So please come to the city, riding this buffalo of mine" 117 The monk replied," "The monks consider riding any vehicle as improper Then the monk accompanied by Dhanya, went slowly to the city 118 . 97 ·100 The Kumarapalapratıbodha Dhanya said to the monk, "Please stay here for a moment, till I return from my house with milk (for you) 119 Dhanya went home and returned quickly with milk, and with devotion, he made the monk to break his fast by taking milk 120 Dhanya, together with his wife adopted the vows of a Jain householder from the monk And the monk lived in Potanapura itself during the rainy season 121 Afterwards he went elsewhere Dhanya with his wife having observed the vows of a Jain house holder for a long time adopted asceticism later on 122 Having observed (the vow of) asceticism for seven "years Dhanya and his wife died Due to the influence of desire (at the time of death) he and his wife) were born on the Himavat as twins (of deer) 123 Then having died (as deer) he was born as a Ksiradındıra god in the Sudharma heaven and that queen (Viramatı ie the doe) was born as his wife Ksıradindirā 124 Having fallan from the Sudharma heaven, that Dhanya (i e you yourself in former birth), was born as Nala and Oking Dhūsarı herself (was born as) this ie your beloved Damayantı 125 As a result of the gifts to the monk and of adopting the vows of Jain house holder, you have got this handsome form and this kingdom of the half of Bharata 126 And this Damayantı also has indeed become your beloved as a result of that religious merit, without being molested by -- had..7 Nala in the fores (Āyambila) pena As however you mortified the monk for twelve ghatzkas you had therefore to suffer the loss of your kingdom for twelve years" 128 ·The Story of Mala 101 Having hcard these words of the preceptor, hing Nala nas filled with a desire for emancipation (and) he placed his son named Puskar, charming on account of his good qualities, on the throne 129 Havirg adopted acceticism, along with Damayanti, from the preceptor, Nala studied (Jain) scriptures, practised penance and put up with unbearable suffer 105 130 Then once due to the strange nature of Karman and the difficulty in controlling (his) passion, Nala (though he had become) a monk entertained a desire for enjoying sensual pleasures with Damayanti 131 Then he was abandoned by his preceptors, but was enlightened by his father (who came down from heasen) (But) being unable to observe (duly) the vows, he fasted (unto death) 132. Damayanti alo, being devoted to Nala, observed that fast. After death Nala was born as Kubera and Dama- Santi was born as his wife 133 Due to some slight violation of the vow (of asceticiem) they were born as inferior gods Having destroyed their Karman both of them will attain libera tion in due course 134 Here ends the story of Nala, (illustrating the evil results of) the game of dice or gambling ·The Story of Varuna on the topic of the Theft of another's wealth Listen now, O King, to what I shall be briefly narrating about the seventh vice of Theft, which is (as it were) the crest-Jewel of (all) vices 1 Of the tree of sin of stealing the property of others, the calamities such as the loss of wealth and beating that a thief has to suffer from are the flowers and the tortures in hell constitute the abundance of fruit 2 A thief, with his heart being pierced by the dagger of (constant) fear, whether awake or asleep, either by day or at night, never indeed gets any happiness 3 The suffering which a living being undergoes, such as being hanged or impaled, as a result of stealing, in this world itself, is seen by all men 4 How can we adequately describe, however, what a living being has to suffer elsewhere from (es) misfortune, cutting off of the limbs, defeat, loss of wealth and other similar things? 5 Even if one were to repent after stealing the property of another and to restore it (to the rightful owner), still his soul will have to undergo suffering in the other world, like Varuna 6 The king asked, "Who was that Varuna?' The preceptor replied, "Listen There was in this very region of Bharata a city named Makandı, which was attractive on account of beautiful gardens of mangoes and other trees 7. There (ruled over it) King Naracandra, who was a full moon to the dai lotu ses in the form of the faces of the wines of his enemies, and like a mango trec of (als) the trees, he was a crest-jewel of all the kings 8 ·The Story of Nala 103 His chief queen (named) Saubhāgy amañjari, who like a cluster of blossoms spread the fragrance of her quality of chastity, was the resting-place of the bees in the form of the eyes of the people Once she gave birth to a son The king caused the festivities in connection with the birth to be celebrated The child was named 'Narasimha' He attained boyhood He was taught all the (lit multitude of) arts He attained youth, endowed with incomparable handsomeness The grace of his form was such that having seen it, the limbs of the god of love, indeed, melted out of shame, and he became known as 'Ananga' 10 Once a door-keeper requested the prince, "My lord, two young painters, named Kušala and Nipuna, are waiting at the door, desirous of seeing you (lit the prince) The prince told him, "Bring them in quickly" They were brought in by the door-keeper They bowed down to the prince and sat down, and presented a painting (to the prince) Having seen it with the pair of his eyes expanding through delight, Narasimha asked them, “What goddess 19 (painted) here?” 11 They smiled and replied, “This is not a goddess, but only a woman of this world)" The prince thereupon, remarked, “An ordinary woman cannot be like this in form "And if a woman (of this world) were to be such in form, then all the efforts which are made by some people for (attaining) heaven are, indeed, in vain 13 Therefore, it seems to me that this is (the result of) your extra-ordinary skill in painting Then Kusala and Nipuna replied, 14 There is not at all any extra-ordinary skill in us, who could not paint her properly (1e as she is) after actually seeing her figure ·104 The humarapalapratıbodha "You should praise in this case the skill in the art (of creation) of the Creator alone who made this maiden without any image (or model)" 16 Having heard these words of the painters, the prince with his lotus like face expanding (with joy) said, My good men, please tell me, who is this maiden and those daughter is she?' 17 They replied, 'Listen, Oprincel King Kanakadhvaja is the ruler of the city of Kanakapura Kanaka. val is his queen and they have a daughter named Kanakavatı, who, with the mass of gold bright lustre of her body (complexion) spreading all around, appears to be the golden ornaments as it were of the ladies in the form of the directions 18 (Once) she, who attracted the minds of even the ascetics by the excellence of her form, excelled (lit. was different from) other maidens by her skill in arts and had attained youth, came to the audience-hall to bow doun at the feet of her father (There) she heard, O prince, your qualities being sung by a bard And since then, going up all other activities, uttering the sound of hum vacantly on improper occasions, sing ing tunes in her throat in the Pañcama note, heating out deep sighs she has found consolation only in the sing ing of your (lit princes) qualities The king came to know of this incident) from her friends We have been sent here (bs him) to find out how you (lit. the prince) are anchned tonards her, whether her love 15 for a worthy person or not, to take (back with us) your portrait and to show this painting of Kanaharatı to you O prince, we have seen you (first) in the city. garden, practising archery by hitting a moung doll, (then) in the outskirts of the city, enjoying the pas. time of galloping on a number of horees in a variety of wars and at the main city gate, engaged in the sport of riding elephants Then we were astonished to see the perfect skill in (different) arts of the prince, who has put down the ·The Story of Nala 105 pride of the god of love by the (extra-ordinary) handsomeness of form Having heard (all) this, the prince was hit by (lit. came within the range of) the arrows of the god of love Still concealing his real feelings, he said, "O Matisagara, recite a quarter of some stanza so that I may complete it” Matisagara with a smile on his face said, "Make yourself fruitful" The prince immediately recited - Make your life fruitful by practising compassion, resorting to gods and preceptors, giting charity to the trell deserving persons and uplifting the poor people 19 Kusala remarked, 'Oh! What a great skill does the prince possess in turning out verses!' The prince said, 'O Buddhisagara, recite (come quarter of a verse" He recited, This is the very height (lt limit) of good fortune in this world t" The prince recited (the complete serse thus- "To have) a son who gives delight to the mind of his parents, a wife who propitiates her husband and a servant who pleases his master--this is the very height of good fortune in this world" 20 (Thinking to himself) Oh' the excellence of skilli” Nipuna requested the prince, "O prince, I too have thought of a verse, please complete it" The prince said "Recite (a portion of the verse)” Nipuņa recited thus — ("There rests) on the bosom of an emerald-complexioned lorer, his beloved whose body (complexion) has the lustre of a Campaha flower " Immediately the prince recited "A streak of gold drawn on the touch-stone indeed shines like that" 21 Nipuna remarked, "The prince has thought of the very same latter half of the verse as I had thought of Oh! What an extra-ordinary intelligencet' Kusala said, Please complete my verse also," And he recited ·106 The Kumarapalapratıbodha mi. NA "The bangle of a beautiful maiden, placed on her cheek would be broken," 22a The prince recited, (' Being) heated by the fire of her breath and sprink. led over with the water of her tears" 22b Kusala exclaimed, "Oh! What a wonder? The prince is the Godd ordered his Dinaras to t the prince ! self), "Oh the foolishness of the prince! His gift is never less than a lakh Surely he does not realise the quantity of a lakh Therefore I shall give them this sum in the very presence of the prince, so that realising that the lakh (of Dinaras) is a big amount, he will not again order (a big gift) lıke for a small matter" Then he had the lakh of Dinaras brought just there and made it into a heap before the prince The prince asked "O Kubera, what is this? He replied, "My lord, this is the lakh of Dinaras, which you have presented to these (two painters), Kuśala and Nipuna The prince thought to himself," Alas! Why such a display of wealth? Surely, a lakh (of Dinaras) appears to be a big amount to him Therefore, by causing me to be aware of this fact by the sight of this (heap of a lakh of Dinaras), in a friendly way, he wants me to desist (from giving it away) And he wishes that my wealth should not be exhausted by this boundless and great liberality Oh the foolishness of Kubara! He is excessively attached even to wealth, which is entirely an external thing, which cannot accompany the soul (to the other world), which is destroyed by fire, thieves etc, the only fruit (result) of which must be making gifts of it and which in reality is a source of misery So I shall enlighten him (about the real nature of wealth) Then he said, "Noble Kuberať What? Is this much amount really one lakh?' Kubera replied, "My lord, it is (one lakh)". The prince said "Is just one lakh enough for the two of > ·The Story of Nala 107 them? And how much is one lakh, after all? These (two) young painters cannot become happy even in this one existence, (merely) with this (lakh) even if they spend it sparingly The loss of wealth cannot be prevented even if you do not give it away (in gifts and charity) Moreover, when ones merit is exhausted wealth is invariably lost For, The jewels in the ocean are not exhausted even though they are being given away day after day Pros perity 18 lost by the loss of merit and not by charity (and gifts) 23 1 f wealth which is neither given away nor enjoyed and is only a servant without any livelihood? So give them one more lakh (of Dinaras)" Kubera said "As your lordship commands' Kusala and Nipuna were as tonished and remarked 'Oh! What a liberality of the prince! The prince looking at the painting again and again recited (the following verse) (Ratı ) the wife of Madana is not indeed fit even to be her maid servant. (Parvatı), the beloved of Siva is regarded in this world as insignificant (also light in weight) like a blade of grass (Laksmi), the daughter of the Ocean does not appear graceful even like the dust (on her feet) and the heavenly damsels would be ob jects of contempt in comparison with her (lit in her presence) 24 Kusala and Nipuna thought (to themselves), "Bless ed is Princess Kanakavati who is being thus highly thought of by the prince The desired object (of our visit) is fulfilled At this juncture as it was time for him to take bath the prince got up (from his seat) Kusala and Nipuna (also) went to their residence Thus they remained there for some time being devoted to the service of the prince Having drawn the port- ·108 The Kumārapalapratıbodha rait of the prince they returned to Kanakapura They showed the portrait of the prince to kung Kanakadh raja, and narrated (to him) the account of the prince The king said, “The love of the princess is fixed on a worthy person The prince too has fallen in love with her' Then he sent princess Kanakavatı accompanied by the four-fold army (to Makandı) The lotus-eyed maiden reached Makandi and the prince married her on an auspicious day as Krsna (Visnu) married Laksmı 25 Then the king Naracandra placed (prince) Nara simha on the throne and himself adopted asceticism at the hands of the monk Municandra 26 Then king Narasimha solely devoted to (the enjoyment of) passion and addicted to the pleasure of the senses spent his days only in looking at the lotus face of Kanakarati! 27 And he looked upon his kingdom as (Forthless like) a blade of grass being attracted by her by dirersions such as dancing singing, playing on musical instru ments and painfing 28 He did not take care of the elephants, horses and treasures did not gire audience to eminent persons in the kingdom nor did he protect even his kingdom which was being encroached upon by neighbouring kings 29 Then a brave (cits-) guard, having secretely consulted the prominent citizens, seized the kingdom and drore out the king along with his beloved 30 Then he wandered over the earth, being afflicted by hunger, thirst and other hardships Or rather, how much is this in the case of men who are addicted to passion? 31 ·The Story of Varuna 109 37. In the meanwhile some semi divine being abducted his beloved, bewailing, piteously, "Alas! My lord, protect me, protect met" 33 Being awakened from sleep, and drawing out his sword, the king challenged the aerial being thus "Are you not ashamed to abduct my beloved while I was asleep 34 Then set my beloved free (from your grip) and if you are a man, come to fight with me (lit face me) so that I can punish you with this sword of mine, having a sharp point" 35 (But) even while he was speaking thus, the semidivine being disappeared in a moment Then, being dejected at heart, Narasıhha lamented thus 96 "Alas, 0 (beloved mine,) with large and lotus-like eyes! O moon faced one! O you, with speech sweet like nectar Without you, I have lost all my happiness now! So long as I was being delighted by looking at your (sweet) face, comparable to nectar, I did not feel disturbed in my mind even by the affliction of the loss of the kingdom 38 "O evil fate, are you not satisfied by depriving me of my kingdom, abounding in elephants, horses and cahriots, that you have carried off from me my beloved who was the sole) consolation of my heart? 39 This Narasimha (however) took courage, with the thought that great men remain unchanged (unaffected) in their hearts in calamities or prosperity 40 want orth I ng as his mind, he spent his days in wandering in different countries 41-42 Once while he was resting in the temple of the pres: ding deity of the city of Sripura, he was delighted to see his wife there 43 Ive in ·110 The Kumarapālapratibodha 3 He asked her, "O dearest, how is it that you have come here like a shower without clouds?! She replied, That semi-divine being took me to his city "Being under the influence of passion, he repeatedly entreated me for sexual enjoyment with him But I paid no heed to him like Sita to Ravana 45 Then being dejected, he brought and left me here" The king said, "Who can molest chaste women?! 46 Then the sun was forced to be separated from the C t 49 Then the Evening began to display excessive love (redness) in the beginning, but like a low-born women, she became indifferent (devoid of colour) immediately afterwards 48 At night the king slept on a stone-slab, on which a bed was spread The woman (his wife) too slept there, in his vicinity At that time (it was) the season of winter, which is a charm of cupid for subjugating lovers and in which oil saffron, the breasts of the ladies, fire and covering garments are highly valued 50 Then she said, "My dear, I am excessively afflicted by cold" Then the king covered her with a part of his mantle 51 Then she began to touch the body of the king with her sprout-like hands and also began to press his broad chest with the weight of her pitcher-like breasts 52 Then being kept off or disallowed by the king she said, "My dear, why do you turn me away?" Why do jou not satisfy (lit cool) me who have been burning with the fire of separation for a long time? 53 He replied, 'I have given up contact with women until I regain my kingdom" Being annoyed (with his ·The Story of Varuna 111 explanation) she began to assume huge, proportions (or, expand herself in size) in order to terrify him 54. On seeing her assuming huge proportions and of different inclinations from his beloved, the king decided that she was not his beloved Kanakavati 55. O heart, be contracted to the size of (a grain of) pepper, control the senses from going out to their objects) One should extend one's leg only so far as one's mantle extends 56 "O sinful (woman), have you not heard even this? Then get away from here "--so saying he struck her on the head and catching her by the neck pushed her out 57 Then having manifested her divine form, she said to the king, "My good man, I am the presiding deity of this city. Being enamoured of your handsome form I thought to myself, "Why is this person, charming like cupid, all alone?" and I came to know that your wife was abducted by a semi divine being So having assumed her form I entreated you for a sexual intercourse with me But on account of the firmness of your character, you did not violate your vow Afterwards I bega? you Still I therefore, ple favour" The king said, "What have you not granted me--you who have shown me your divine form which cannot be seen by men devoid of merit? What more can I ask you?' Saying, however, that the sight of a deity can never be in vain, the deity tied on the arm of the king a protective bracelet, of great potency and studded with a Jewel and told him, 'So long as this is on your arm, no Yaksas, demons etc can prevail against you Now go to Kancanapura, you will gain a kingdom there", saying thus the goddess quickly disappeared 58 Then in the morning, he proceeded on his journey and having arrived at Kancanapura, in due course, he ·112 The Kumarapālapratıbodha IP you? heard there (the sound of) a drum indicative of the offer of the kingdom 59. asked a resident of accepts the kingdom 60. He replied, "He who becomes the king of this kingdom is killed on the very first night Narasimha touched the drum He was taken to the palace (and) was installed on the throne He spent the day in various diversions, then the night approached Thinking that there is no danger if a man keeps awake, the king left his couch and with a sword in his hand, he kept wide awake, under the shadow of a lamp At midnight a demon came there He dealt a blow with a sword on the couch, but no one was killed by it Then he began to look around He saw the king The king asked him, "Who are you striking at a person who is asleep?' He replied, "I am a demon But who are The king said, “I am the enemy of a demon Then the demon smiled and remarked," "The popular saying that even the demons have enemies has come true Moreover, listen, o king, "There was a king in this city named Durmatı There was (a woman named) Ratisundarı, the wife of a merchant Vimala, (in that very city) The king cast her in his harem Due to her separation and out of love for her, Vimala gave up four-fold food and having died, became a demon I am that (demon) Having recollected my enmity with him in the former (birth) I killed that (king) Durmatı And I also speedily kill any one who occupies his throne But (O noble one,) as you do'not covet another's wife, I am pleased with you Therefore, rule over this kingdom”-saying thus the demon disappeared And king Narasimha, who astonished the people, ruled over the kingdom 61. Once there arried the Tirthankara sāntinātha The king went to pay his respects to him and having bowed down to the revered Jina, sat in the assembly (of the people) 62 ·The Story of Varuna 113 Then having handed over queen Kanakavati the semi-divine being said to king Narasimha, thus "When under influence of passion I bidnapped your queen, my famıly deity reproached me saying, you have done an uns orthy deed in abducting this queen You will come to grief if you harass this very chaste lady Therefore, at the time of the visit of revered Santinatha, take her there and restore her to him 63 65 I have seen you after a long time as you came to this place of revered Santinatha's visit O far-famed one, please forgive me my fault of kidnapping your queen 66 The king, forgiving by nature said, This is the fault of (my) Karmans and not yours' For, on the occasion of the visit of a Jina, enemies give up their mutual enmity 67 Then revered Santinatha said (to the king), "All this 18 the fault of your Karman, as a result of which vou have experienced misfortunes such as the loss of your kingdom 68 O king, Isten now to that (faulty Karman) In this world there is a city named Simhapura, having big tanks, wells and lakes A merchant named Ganganaga lived there 69 YT- 1 1 principles (of Jain farth) 70 He had a domestic servant named Varuna, who was gentle by nature When he had gone with him (his master) to pay respect to the monks, he heard this (advice) 71 Whoever being greedy of others' property, injures others, commits high way robbery, takes people pri soners or breaks into others houses and commits similar crimes, has to suffer severe calamities 72 ·114 The Kumarapalapratıbodha Having heard this, Varuna took a row that as long as he lived, he would not commit theft. When he returned home he told this to his wife Sri 73 Sri said, “You have done the proper thing This Is my low also " They spent their days, observing the vow and loving each other 74 Once Varuna sas a golden chain in the house of Ganganaga With a faltering mind, he seized it and handed it over to his wife 75 Hating known that it was lost, Ganganāga, overcome with grief, said "Alas! Some cruel fellow has stolen it, which was as dear to me as my life!! 76 Seeing that he was (thus) lamenting, Varuna's wife, being compassionate (by nature) said to him, "My dear, return this golden chain to nganaga If this is done, he will be calm and our vos will also be duly observed Varuna returned it to him (Ganganaga) and he became calm in his mind 78 In due course, having died as Varuna, O king, you are born as Narasimha And your wife in the previous birth born as your present wife Kanakavatı 79 Because you took the vow of giving up theft, you secured the kingdom, but because you stole the chain, sou lost the kingdom 40 And because you returned it, out of compassion, to Ganganaga, o king Narasimha, sou regained the royal glory 81 Hasing heard this the king and the queen recollected their previous births and said, 'O retered Sir, what you have said is quite true 82 l'oth of them undertook the one of partial renun. ciat on of the world, at the feet of the resered Sants. natha And the lord Santinatha, who dispelled the fear of worldly existence mosed in other places 83

·The Story of Varuna
115
Having duly observed the vows of Jain religion and
having died with concentration of the mind, they were
born in the Saudharma heaven and attained liberation
in due course
84
Thus ends the story of Varuna illustrating the evil
consequences of the vice of theft

·L. NOTES THE STORY OF NALA The Introductory verses 1:-Stz. 1 yea, Pot. 3 sing. 972, would observe. #; i, a fault, defect, sin. gitar, 967:. Stz. 2--file, Tea, addicted to, greedy, krvi, , humiliation, harrassment. महाराय refers to king Kumārapala. वसण, व्यसनं,avice, sin. निबंधणं, निबंधन; a cause. पारधी, पापद्धि, hunting. cf. Marathi पारध परिचत्त, परित्यक्त, given up, abandoned. Sea Ghatge (9 ndantinn to Ardhamāgadhi Grammar by 70. The change of a to परिहरियव्व, , fit to be abandoneu. uuu.. सोय, शौचpurity चुक, भ्रष्ट, depri or romhling is a doprives a person of t अर्थ, and काम. पिय, पिता.. =*=1, 1, a wife. Ara, Arqui, robbing (ui te company of father etc.). पडिवक्ख, प्रतिपक्ष, enemy. भूयं, Li, when it occure at the end of a compound, it means, like'. Stz. 5-6, , addicted to. THET, समस्त, whole. विद्धंसं, विध्वंसः, destruction. दिळंतो, दृष्टान्तः, illustration, The context of Nala-kaha-The 70et is the sixth of the ten stories in the first chapter (weara) of the Kumārpālapratibodha. The first story of o emphasises that a man should not be slow in adopting and observing the religious vows as human existence is fleeting like a dream. The remaining nine stories illustrate the evil . N..8 ·118 Nala-Kaha consequences of the seven serious vices (सत्तमहावस गाइ कु प्रp 47) nz (1) मसभक्षण (flesh eating), (2) पारद्धी (hunting), (3) ज्य ( gambling), (4) परदारगमग (sexual intercourse with another's wife), (5) वेसावसण (visiting prostitutes), (6) मनपाण (drinking, and (7) चोरिया (stealing) They are thus enumerated in हरिषेण's बृहत्वयाकोश ( Dr A. N Upadhye's edition, pp 64-65) अयवा द्यूतक पान कुत्सिता वनिता वध । परयोपिददत्त च मासमक्षणमेव च ।। एतानि सप्त निन्यानि व्यसनानि मुवस्तले। दुखदायीनि जन्तूना निगदन्ति मनीषिण ॥ तथा चोक्तम्- द्यूत पान कुत्सितवेश्या परदारा हिंसाऽदत्त मासमकायेंष्वति कष्टम् । एते दोपा सप्त च नृणामतिपापा शिष्टै या दुर्गतिमार्गान्प्रवदन्ति ॥ The story of Nala illustrates the evil consequences of gambling It is given on pp 47 to 76 of the Gaekawar's Oriental Series edition of the Kumarapalapratibodha (Baroda, 1920) The story proper begins with the words- रना भणिय-को सो नगे? etc रमा-Instr s of राया, by king Kumara pala गुरुणा by the preceptor हेमचा वुत्त उत,p p_p of वय to speak. युत from उक्त by Prothesis See Ghatge, $120 v 1-मरहपित्त, भरतक्षेत्र, (also मरहवास, मरतवर्ष) 19 the Southernmost region of the जयुद्धीर It is semi.

·Notes 119 circuların shape and is bounded by the equaya on the East, South and West and by the ( 3F Pera) mountain on the North It is divided by the area Mt into a Northern and a Southern sections. The महागा and the महासिन्धु having their sources in the Eastern and the Western part of the Year and passing through the azi, flow into the लवणसमुद्र in the South, thereby dividing the मरतक्षेत्र into six parts. One who gets victory over all these sur divisions is called the Sovereign ruler (चक्ष्वी) The तीर्थकरs and the चकवर्तिनs are always born in the middle portion of the Southern half of the भरतक्षेत्र The city of अयोध्या 1s located in the very centre of the Southern half of the भरतक्षेत्र कोसल देश, the province of अयोध्या. वोसला, the city of अयोध्या yoss TUE 23:11, no doubt a pun 28 intended on the words Tv and 799, giving rise to apparent contradiction or विरोधाभास अलवार It is indeed surprising ( BERE) that in the city of atest, (977) good qualities, virtues, should be the cause of (ant, 8), adversity, calamity Ordinarıly ms should lead to happiness But it is in deed strange that in staat, gus lead to adversity. The apparent contradiction is removed when we take the other senses of To and a viz threads and a garment or a piece of cloth, respectively As a matter of fact, threads (IT) are the maternal cause (हेउणो, plu of हेर, हेतु) of a piece of cloth ( 96 ) By this line, the author has very nicely suggested the calamities ( 994 ) that would befall the hero of the story yız 73 and the heroine chat inspite of their possessing virtues (IT) ·120 Nala-Kaha V2-इक्खागु-कुल इश्याकु-कुर, the family of इक्ष्वाकु, the son of a Temand and the first king of the solar dynasty in अयोध्या निरुवम ( fr निर् + उपमा) withouta comparison, incomparable R4, 1T, liberality. विकम विक्रम, valour अरि, an enemy पथिव पार्थिव, a Ling SPOILE GÖTE (whose attack ) could not be borne by his enemies निमह निपध, father of नल, P2-सुदरी, name of the queen of निसह, कुक्खि, फुषि, womb दुवे, द्वौ, two कुडिग, capital of विदम पिदर्भ, ruled over by #th, the father in law of ots It 18 apparently the modern Kondavır in Berur FT. TCA, a fabulous animal supposed to have eight legs and stronger than the lion or the elephant Here to denote the superiority of भीम or भीमरह his enemis are represented as lions and ho as 3 शरम अतेउर, अन्त पुर, the harem or an inner apart ment of a king at is an exception to the general rule by which it coming from Sanskrit र becomes आ in Prakrit e g अत' अतो, अह , अहो, पुन , पुगो See Ghatgas 114 पुष्फदन्ती, queen of भाम and mother of दमयती विमयमुह विषयमुन, the pleasure of senses अणुहवताण gen plu of अणुहवत, pres part of मणु + ह, अनु + भू, to experience तइलाफ, गेग्य, the hoiven, the earth and the nether world or Palala भूय ( in अलारभूया), भूत, like धूया, दुहिता । daughter, by Metathesis Duhita > Dhurtā > Dhuti > Dhuya ) V 3-73, 7, a mark on the forehead (15) 31, existing from her very birth, natural. तरगि the sun पदिविय, प्रतिदिन,aresemblancese equal ( to the sun in brilliance ) 07:47, 493 chest. friz, 274, 2 curl of hair on tho breast of divine beings or pious persons (TTT) becomes fort by Free or Anaptsris S90 Ghatgo $ 117 ·Notes 121 दमिय = दर्मिया, were subdued दमयति = दमयती, the final vowels of दमिया and दमयती are shortened on account of the following conjuct consonant त्ति See Ghatge $117 सियपक्ख सितपक्ष, the bright half of a month BT, IET, the digit or the crescent of the moon (चद) ग्लोवज्झाय, क्ला उवज्झाय, कला+उपाध्याय,a teacher of Fine Arts which are 72 in numbei acc to the Jains ( and 64 acc to the Hindus) For a list of the 12 कलाs see समराइच्चकहा (Jacobi's edn , pp 602 f) नायाधम्मकहाओ (Prof N V. Vaidya s edn pp 21 f) For a classified list of these 72 Kalas see Dr J C Jain, Life in Ancient India as depicted in the Jain Canons, Bombay 1947, pp 172-173 V 4-आयस, आदर्श, a. mmrror, सक्खिमत्त, साक्षिमान, merely a witness i equat mastered all the fine arts without any effort on the part of the teacher She was so extra ordinarily intelligent V 5-सम्मत्त, सम्यक्त्व, Right faith मोक्खपाहुट (stz 90 ) thus defines it हिंसारहिए धम्मे अटारसदोसवजिए देवे । निग्गथे पव्वयणे सद्दहण होदि सम्मत्त ॥ दुरवगम, difficult to understand कम्पप्पयडि, धर्मप्रकृति, Kārmic nature, Karmic variety Acc to the Jains, Karma is material, forming a subtle bond of extremely fine matter which heeps the soul from flying upwards to its natural abode of full knowledge and everlasting peace There are eight main varieties of कर्म viz (१) ज्ञानावरणीय, (२) दर्शनावरणीय, (3) अन्तराय (४) मोहनीय, (५) आयु , (6) नाम, (५) गोन and (८) वेदनीय The first four are known as era or destructive 9, and the last four as Bparfà or non-destructive as When is con- ·122 Nala-Kaha sidered with reference to coul, these eight rane ties are subdivided into 148 was or afts for which see Outlines of Jainism by Jaini, pp 30 37 v 6-पवयगत्य, प्रवचन-अर्थ, the meaning of Jain Scriptures pain, starfa, faith पीट प्रकृष्ट, best परिय, प्रेरित urged, impelled. निदुइ देवया please read निव्वुइदेवया, निवृत्तिदेवता, a goddess, granting happiness or tranquillity , future सतिरिम शातनिन, the 16th तीर्थकर कमय, gold. मय, made of पडिमा, image निचनचन्जिा, निश्च अचनिना, should be always worshipped (by you, 945) 13 inf. of (ET) to do my began RE 774, cupid, god of love The change of the initial A to 4 is an instance of sporadic consonantal change for which see Ghatge 3 $ 25 V 7-As ment was extra-ordinarily charm ing. her parents became anxious about her marriage They did not take the responsibility of arranging her marriage but in accordanco with the practice of the सत्रियs, arrange दनयती 7977 invite the hings and princos of the country and leave herfree to choose her husband, of विहि, or Creator विनास, विज्ञान, skill पगरम, excell The Creator displared the highest skıllın fashioning tho extra-ordinarıls beautıful figuro of दमयती दर, material दानर व एन यत् ra, so much onls, 1 o the Creator cinnot make an other woman equal to 1 in beauts, her beauts can not be surpassed by any other woman for the material out of which was made was just sufficient to shapo her body no moro is left out of it 14. (pass 3rds of 77 to haos) 1 18 enco ·123 Notes known स्त्रयवरो, सयवर', the election of a husband by : princess or daughter of a Ksatriya at a public assembly of suitors in an E, the '(?) after sag indicates that there is some lacuna in the Ms on which the Baroda Edn of the art पालप्रतिबोध was based The sentence may be thus completed जेण तत्य निएइच्छाय इमीए वरम्मि वरियम्मि ग अणुचिय वरपयाणजणिो दोसो अम्ह होइ त्ति 'so that when she selects a husband according to her own desire there i e at the FTC, we shall not commit any fault caused by giving her id marriage to an unworthy husband'operatº, 419, giving away (in marriage) accu plu of e a messenger ERITEAT-nom plu of the p p p of the denominative of , to call P 3--975, maila, infantry, foot soldiers - यरिय, परिकृत surrounded by निस्वमसत्त, of matchless or incomparable strength of character, cour age, or wisdom पत्तो, प्राप्त arrived. निवइ, नृपति a king , honour पदरावास, प्रवर-आवास, excellent residence or abode विमाण a celestial abode माग, pride PET, 1984, wiping off, destruc- पडिओ, पडित , clever le capable of पवणुध्दुय, पवन-उदूत shaken by the wind तडव, तांडव, dance (of siva ) Here the reference is to the dancing or fluttering of the flags on the 459 Tu tient विहियदरिसण (2) , here again there is a lacuna in the Ms Possibly the reference here is to the #93 or platforms on which the frentas (mentioned in the next sentence ) were arranged Cf मञ्चपु मनोज्ञवपान सिंहासनस्थान नृपतीन् अपश्यत् । रघुवंश सर्ग ६ In the ball where the F4327 was to be held platforms were erected on either side of the hall with a passage between them for cheat and her friend tion ·124 Nala-Kaha to move about for observing the kings and princes seated on the fåetas placed on these platforms raar nom plu of the p p p of the causal of रय, रच to arrange The incompleto compound विहियदरिसण probably qualifies the word 41 that is now lost fans nom plu neut of the ppp of the causal of JT, Fat to stand स्थापतानि were placed फ्डप (Dest) = समूह a. collection, multitude ofice Flava, made formed सुरिंदसरासण, a rain bow, lit the bow (TC + 37701) of 7 The fået HAS were studded with various jewels so that tho rays of various colours rising from them mixed and mingled to form a number of seven-colour ed arches like a rainbow in the sky gah TT, well-shaped fEETHT a lion's seat, a throne fares, निविष्ट seated पाढिसिाद्ध (Dest), स्पर्धा, ravalry As each king desired that he alone should be chosen by af as her husband, he tried to excel all the rost by displaying his prosperity (ff) by put ting on the costliest dress and ornaments that he possessed पयटियप्पाणा, पयडिय-अप्पाणा, revealed themselves in each manifested how he was the most prosperous of the whole lot पयट्टा कामवियारे by the movements of their eyes or hands or the foot of feet etc they botraved then sensuality Cf. गगारचेश विविधा यभूयु । रघुवरा 6 एत्यतर, in the meanwhile पसरिय' दमयता in this passage, दमयती 1s successive ly compared to the East (grafa), the full moon night (gitara) the pleasuro lake of cupid (941 Startet) Asoha croeper(tftar ) Jasınıno cre opor(911391), the beauty of the sky (pod) and tho sen tide ( समुहबग) पधुर charming, beautiful दमयती having a pair of firm and plump breasts resombled ·125 Notes PAT the मदनलिमरस: having (मिलिअ ) only one (एक) pair (मिहुग) of the चश्वाक birds एe is used to make the resemblance complete चवाय the चकवाक bird The 718 always move in pairs and are supposed to be separated and to mourn during night आरक, भारक्त, reddish कलि यशोक tree is used after as to indicate delicacy and slenderness 1935 tender, beautıful The simile shows that the hands and feet of a were reddish and tender like the fresh folrage of अशोक धूल, स्थूल, big मुत्ता, मुक्ता, a pearl हारिणी, धारिणी wearing मालया, jasmine creeper a, blooming , a silhen garment निवसण, dress मच्छ, स्वच्छ, white सरय, शरद्, autumn अम्म, अभ्र, cloud दरमख, white कडक्ख, कटाक्ष, å glance, side look E, ET, lustre razgica, covered As at looked about with her white, quickly moving glance, all the quarters appear ed to be covered with the lustre of her glance समुच्छलत, jumping up मच्छ, fish रिटोलि, ( Dast), a TOW 73, full of. The white glances of rare compared to the white fish jumping about in the sea-water ATETE, lord of the earth, hing चरखुविक्वंव, चक्षुविक्षेप, glances of their eyes रक्सीक्या, TOT, was made the target, i e all the kings looked at Fi only V 8--मद्दा मद्रा, a proper name पडिहारी प्रतिहारी, a female door-keeper आटत्ता, आरब्धा, began V9-कामिनयरी, modern Benares तुग high तरग, a wave मह, to desire सुव्वति 3rd p plu from मुव्य, pass of 97 to hear V 10–54, name of a country on the western shore of Deccan परि,anelephant कयलीवण, ·126 Nala-Kaha कदलीवन, a grove of plaintain trees गिम्ह, प्राप्म, ummer कोवण, कोपन, wrathful, angery पारेमि-पार to be able पए पए, पदे पदे, at every step P4 V 11 - FC, FTIC, TREE, HEG,great Indra, कुकुम, safforn क्यार केदार, a field कीलिउकामा, क्रीडितुकामा desirous of sporting, his ang तुसार, तुपार, snow सभार, heap, भीख्य, afraid of 998T, TITI, started. V 12 - Hat, name of an ancient city (now represented by the village of Kosam, on the gat, near Allahabad ) पउर, प्रचुर ample कोस, treasury 44744, 497, cupid, because he has the figure of a fish on his banner #set, name of another friend of heart who was accompanying her It was she who had prepared atarTie the garland which hat was to place round the neck of the prince choson by her to be her husband In order to show to Hat that she was not interested in IT, the king of कौशाम्बी दमयती ignored भदा and turned to try and paid her a compliment for the nice garland she had prepared अप्पहिवयण, अप्रतिवचन not replying V 13 7548, 77, having a pleasent voice cuckoo apest, a district on the Coromandel coast, extending from below Cuttack to the vicinuty of Madras फरवार, a sword. राहु, a demon who is supposed to seize the moon and thus cause the lunar eclipsa According to mytho logy, he is the son of faith and framt When in the form of a pas sorving noctar to gods only, 15 dieguised himself and dranka por ·127 Notes tion, but the Sun and the Moon revealed the fraud to faqen who cut off te's head, which thereupon became fixed in the stellar sphere, and having become immortal through drinking the Amrta, has ever since wrecked its vengeance on the Sun and the Moon by occasionally swallowing them thereby causing eclipses The 2nd 1 means that he defeated his enemies in battle with his sword and thereby deprived them of their glory बभड, ब्रह्मांड ताय, तात, father वयपरिणाम, वय परिणाम, ripening of the age. The king Jaya of Kalinga was an old man, of the same age as Damayanti's father. V. 14 ---गय, an elephant वीरमउड, वीरमुकट, pro per name of the its king 458, from 192, is a case of Dissimilation for which see Ghatge § 111 REP, site, name of a country (district of Gaur, central part of Bengal, extending from Vanga to the borders of Orissa ) रुचइ-सञ्च, रुच, to like AST, farat, multitude ,, to break world, universe व: इव कसिण, dark AUT, WTA, falling, slipping is a misprint for HEUT, frau, fearful, terrible in view of the following ववइ मे हियय वेवइ, वेद, पेप् to tremble. R$97, a little V 15 -937123, (from 457, a lotus + stres, eye,) having beautiful eyes like a blooming lotus पउमनाह, पद्मनाभ अवति, name of a country with UjyayinI as its capital सिप्पा, क्षिप्रा, a river near Ujaying farietett, having waves ( at ), a river P5--हद्धि, हा धिक्, alas! विचिर, क्यित् चिर, how long ? अब वि, अद्य अपि, still काउ, कृत्वा, having done ·128 Nala-Kaha V 15-पिच्छिउ, प्रेक्ष्य सहस्सनयण, thousand eyed god, Indra धुव, ध्रुव, certainly सहल, सफल, fruitful रूववत पचाएस, रूपवत्मत्यादेश, surpassing ( पचाएस) all handsome persons Cf उर्वशी प्रत्यादेश श्रिय-विक्रमोर्वशीय I अगसनिवेम, arrangement of the limbs उदग, उप्र, vast, intense सोहग्ग, सौभाग्य loveliness, charm महुरिम, sweetness विलराम, grace पइ, पति पदिवज, to obtain पावेमु पाव, to get परिओस, satisfaction सिता, gerund of सिव, to throw, place कठक्दर-( कदल, shoot or spring) delicate neck सग्ग, सङ्ग, a sword. कड्ढिऊण, having drawn out, cf याहून अक्सिविउ, to challenge रब्भए, fr लब्भ pass of रम् to get परिगेउ, to marry परिणी, to take tho bride round the sacred fire म मुत्तु मा मुस्त्य having left me aside, except me जुज्झ, युद्ध होहि future 2nd p sing of हो, भू to become दूमिम, unhappy परित्यिय ( पर + इत्यिय ), wife of another 924a, pres part of 984, tolongfor, to demand in marriage बोहसे, धीह, भी, to be afraid परिचत्त, परित्यक, given up, abandoned सिक्तीवयप, pot pass part of the caus of सिक्स, fit to be instructed, punished फरवाल, a sword घेसूण, gerund of घे, प्रह, to take सनद, ready for war पहरण a weapon मीसण, terrible सिन्न% सैन्य मह कए, मम कृते, for my sake पलअ, प्रय, great destruction अरहत. अर्हन, one worthy of worship by Indra etc. a तीर्थर Here tho reference 1stoसतिमिण, see p 2 मत्ती, भक्ति devotion सामणदेवी-the female messenger of an er, a goddess presiding over Jain doctrine उवमम, to cense समर, a battle पारिभिंगार.. jar of water तोयच्छना, drops of water Acc to पाइअमहमहण्णव छ by itself alco means, drop of water in a live charcoal Fam, extinguished निरोओ, निस्तन पर, पर, mpe ·129 Notes P.6--मडल्ग्ग a sword रम्ग, a finger निविस, निर्विप विसधर, a snake • पइ, पति to. परत्त प्रलपित spoken खमाविअ p p p of the caus of, सम क्षम्. to forgive V17-विसजिअ, विसर्जित was sent वच्छ, affectionate kind. सच्च, सत्य विति 3rd pers plu of वू (Ghatge, ), to speak fogy fan prosperity, pomp TITE, a marriage, so called because the bride groom holds the right hand of the bride in his right hand दिन p p p of दा to give रमायण, TH, the act of setting free the hand of the birde by her father when the wedding is finished) समाणिजत, being honoured वझय कतिपय, some, a few पत्थिओ, प्रस्थित , started V 18-This is the advice given to Damyantı by her mother, when the former started to go with Nala Cf with this the advice of a to शकुन्तला, as given by Kālıdāsa in the Saku ntala IV—"Serve your elders, act the part of a dear friend towards your co wives Though ull-treated by your husband, do not go against them in anger Be extremely courteous towards your servants In this way do young women attain the position of housewives. The perverse are the banes of their family me, fraT advice, instruction उच्छग, उत्सग, lap चडरगवल, four fold army consisting of elephants chariots cavalry and infantry बलुक्खय--वल+ उक्खय उत्खात, dug up रेण, dust नियर, निवर, multitude गयणमणी the jewel of the sky, the sun दिटिपसर, दृष्टिप्रसर, the range of the eyes सरोह, मरोघ complete obstruction सदाह, multitude, mass गाइ-(गड्डा + आइ, गर्ता + आदि ) गद्दा, a hollow, a ditch CE Marathi 4731 ·130 Nala-Kaha V 19-खलत, स्खलत्, stumbling अवड, a hole,a pit उपह, उत्पथ, wrong way उप्पहेण गम, to go astray जग्गसु खण-जम्प, जागृ, to wake up Apprrantly, दमयती who was placed on hs lap by नल, had fallen asleep Hence नल Is waking her up पयासेमु, imp 2nd per sing of the caus of पयास to shine तरगि, the sun (in the form of मालतिल्य) तिरोहिय, obscured, concealed P 7--परामुट्ठ, परामृष्ट touched भालवट्ट, मारपट, flat surface of the forehead पुरिओ, स्फुरित , flashed, glittered फार, स्कार, abundant निलओ abode निप्पचूह, निष्प्रत्यूह, free from any obstacles जिणभवण, a Jain, temple अच्चिस्स, Fut 1st per sn of अन्च, अर्च to worship चेइय, चैत्य, (11 Jain image, (2 Jain temple पसत्थ, प्रशस्त, auspicious दियह दिवस, a day For the changes of a to s and to see Ghatgo $$ 45,41(6) The four compounds ending in"टबर, "यबर, "यतर and "निरतर may be taken either as adjectives, qualifying it or adverbs modifying the predi cate पवितो 'प्पच, प्रपच, diversity वित्यरिय, pread out रिदि prosperity डबर multitude धयचल, पर+अचल the skirts of the banner अबर, sky तूर, तूर्य musical Instrument मारिय आपूरित, filled दियतर, दिगन्तर the spaces of the quarters ** a group prapass pres. part of कर todo अणिदिओ, अमिनन्दित', was greeted पहिं 10, by the parents हिं Instru plu of इद कुति fr पुग (कर) to do दोरदोलण, दोला+आदोरण, moving on a stying Tes a bunch ( of flowers ) a boot or a braid of haur अक्खन्य, अक्षयूत gambling, playing at dice आउन, आतोय a musical instrument नचावइ, 3rd per sing of the caus of नच to dance अविउत्त, not seperated विणोअ, diversion, sport वोल, वि+अति+ ·Notes 131 समत्त कम्, to spend. कुमरते ठाविउण, having made him a heir-apperent समगत्तण, (Abstract noun fr समण) monkhood V 20-5Patte, irresistible, difficult to he borde पसर, spreading तिमाग, त्रिमाग ( तृतीयो माग ) the third part M W 307, less, demiaished तक्खसाला, an ancient city in the Punjab पाइय सहमहण्णव gives the form तक्खसिला only जोयण, योजन, a distance equal to 4 whers or about 9 miles, lit adistance traversed in one harnessing (fr युज्, to yoke to a choriot ) or without unyoking error accus of आणा, आज्ञा order V.21--जस, यशस्, fame समस्त, whole, entire groaufter, of a bad conduct, obstinate The refusal of क्दव to pay homage to नल is like the dark spot on the moon in the form of Nala's glory उविविखम, उपेक्षित, ignored. रोग-लेस, a slight trace of disease लद्धोवचअ, लब्ध + उपचय increasing P8-पराजयमण, if you think of defeating (him) मे = अस्य, of कदव भणिइ भणिति, speech निव्विलब निर्विलव, without any delay V 22-नल 1s called the conflagration (दावाणल) capable of destroying a forest of enemies, what to speak of a single enemy like क्दम्ब ? मह = मम पढिसेवा = सेवा V. 23-मीउन्मट्ठ, fallen from character सुक्य, merit, सत्तगरज्ज, a kingdom which consists of7 parts or members viz the king, the ministers, a friendly king, treasury, the people in the kingdom, forts, and army. Cf. स्वाम्यमात्यमुहृत्कोप- राष्ट्रदुर्गवलानि च । अमरकोश ·132 Nala Kaha V 21--3ahit fara, all of a sudden (I would have attacked you and destroyed you) aſiat nom sing of t used as a finite verb, I would have caused (your destruction),(seo Ghatge $414) v 27-आयनिऊण, gerund of आयन्न, आवर्णय, to listen V 26-35, a fool वायमुत, वातमुक , suffering from delirium V 27-3774, unbecoming a speaking V 28-Fren, tired of, disgusted with V 29-आगतु having come बजरिय p p p of वज्जर an आदेश or substitute for कह to tell V 30 पायार, प्राकार, rampart The elephants (TTT), that surrounded asteret looked like 3 second rampart दुइज्ज, द्वितीय P9-सघ clash of swords (मडलग्ग) सिहि, fire सिहा, शिखा, a flame भासुर, shining सिद्ध,asemi-divine boing 0,9%, a sami-divine being is the lord of यक्षा कवध a headless trunk. निवह a multitude रहिर blood पहिणी, a river कमलायमाण, pres part of the denominative of 3), acting or appearing healotus मड, भट, a warrior मत्यय, मस्तक, a head किमिप्पाय कृमिप्राय, like worms जगम, moving बाहुज्म, wrestling निज्जिअ निति, vanquished 1998 accepted a T4, self control q$HIT PONT remained in a particular posture of meditation 91HT, 'S technical term for certain religious exercises of faith and self mortification' -Hoornle Here, howaver TAT, means only a posture of meditation निराहत्तग, an abstact noun from निराह, free ·133 Notes from desire formed by the addition of the suffix Fu, see Ghatge $281 enforcs, wind , 974, strength of character tia, moved, influenced विण्हु विष्णु कोसलीय (acc to पाइअसहमहण्णव, कोसलिम 18 a dess word), a respectful present But Monier Wilhams gives कौशल and कौशठिका in the same sense TATTTTT, the wives of semi divine beings moving through the sky, such as विद्याधरs, सिद्ध गिजत (pres part from pass of गा to sing ) गीयमान, boing sung as in line 4 on this page means 'an army Here it means power amic, fit + 3717, Q bane to the family, a man who ruins the family fraud deceit gts ar to seek ( an opportu mity) to deceive For as', to seek the weakpoint of' would have been a better reading in place of Es Tas PEUT (dark ) spot fatur, to conquer, to win MA 78 etc should have been जिणमि रज ति चिंततो कूबरो नल रमावेइ निच्च रमावेइ, (caus of रम) made him to play (dice) डमरुयगठिमिव सतरते -Emend to 3 Just as the knot of a string attached to the middle part of a very small drum (H) moves from side to sido in the act of playing it similarly victory (572) moved from part to fos and vice versa while they were playing the game of dice The text here appears to be defective and this explanation is only tentative अन्नया, once नियइ, नियति, destiny. दक्ख, skilful कखिस, desired, expected सार, wealth FTM, destruction at won the money staked by नand thus reduced नल s wealth खेड, सेट, a residence of farmers, small town, cf T in Marathi 7, a market town-Monier Williams कम्बड, ·Notes 135 V 37-41 (negative particle ) do not stay here ) V38-परिहर, avoid मय, मद pride परिहिय+पड+रित्य (wealth ) with the garments (43) he was wear ing as his sole property PET far depressed miserable 974 34 distress, bad conditions He had lost everying in the game including d and other wives in the harem But दमयती being a devoted and chaste wife, followed 50 नलागुमग्गग्गा नल अनु मार्गलमा, following न: निमि दा, was prevented (from doing so ) मयच्छि मृगाक्षि अदेउर, अन्त पुर, harem past is an exception to the general rule by which farof coming after Sana krit z is changed to 31 Ghatge $114 ponauit cf ज्येष्टा भ्राता पितु सम । P11-V 39-OFTTT, UTT + SOFT a heap of ashes With उकरुड f उविरता in Marathi परिहा, fut of Ft to do उच्चाहिजइ उत्साह्यते Is to be encouraged अल। enough of It governs the instrumental पाथेय, पाहेय, (from पह, पप a road ) provisions for tho journey सारही सारथी charioteer जहुतरहो --जहुत्त + रहो, ययाकरथ the charict as mentioned (by the ministers i 8 पाहेयसहिय and ससारही) "विजओर निआ "विनअ + उवाजा, "विनयोपार्जिता acquired by the conquest of पजिया, वर्जिता abandoned given up He is, what is the use of or need of a chariot to me? I do not want a chariot (as a gift from c) Note this idiomatic use of the pronoun and of the instrumental case See Ghatges 371 पहाण, प्रधान a minuster किं च, moreover ·134 Nala-Kahă a city devoid of beauty-Illustrated Amg. Dic Erciar (p p p of the caus of o, to lose ) was made to lose तठाओ, तडाग a tank हीयमाण pass pres part of u to be deficient जूयधल जूय अघल, द्यूतान्ध, blind with the game of drce With अधल of आपका in Marathi सपज्जमाण, being fulfilled मणोरह, मनोरथ, desire Hire in classical Sanskrit is an instance of Facuit from alsø Ghatge, $ 117, p 67,1 '9 V 31-457, 47, calamity, adversity V 32-लहुबधु, younger brother वर ( indicli nable ) it is better that #4, F4, of your own accord ET, obstinacy (in not giving up the game even when continually losing ) V 33-37017, acquired q = a 18 & TEYTT, an expletive fact, Desi, a bow-string TTTY, not reaching, not drawn up to the ear A bow string which cannot be drawn as far as the ear pains the mind of a warrior. In the same way chudt's heart was pained to see that the kingdom that was won by fighting battles was hard-won, was so easily lost by s un gaid, is pained V_34---अकुस, a goad मयगल, मदकल, an elephant तीइ तया by her V 35-aara, ana, a dangerous fever resulting from morbid condition of the three humours, delirium V 36-4, Tara, women's apartment in the palace of a king Here it means, the ladies in the harem (of a ) then, worn on (the body). आमरण, ornament ·Notes 135 V 37-मा ( negative particle) do not ( stay here) V.38-परिहर, avoid मय, मद pride परिहिय+पडरित्य ( wealth) with the garments (पद) he war wear ing as his sole property विहर, विधुर, depressed, miserable दुत्य, दुस्थ, distress, bad conditions He had lost everying in the game including दमयती and other wives in the harem But दमयती being a devoted and chaste wife, followed नल नलाणुमग्गलग्गा, नल अनु मार्गलग्ना, following नल निमिदा, was prevented (from doing so) मयच्छि, मृगाक्षि भतेउर, अन्त पुर, harem अन्तेउर is an exception to the general rule by which fare coming after Sans krit र is changed to आ Ghatge $114 जेट्टमाउणो, cf. ज्येष्ठो भ्राता पितु सम । P 11-V 39-छारमकुरुड, क्षार + उत्कर, a heap of ashes With उकरुड cf उकिरडा in Marathi वरिही, fut of at to do उच्चाहिजइ, उत्साद्यते, is to be encouraged अल' enough of It governs the instrumental पायेय, पाहेय, (from पह, पय, a road) provisions for the journey सारही, सारथी, charioteer. जहुत्तरहो -जहुत्त + रहो, यथोकरय the charict as mentioned (by the ministers 1 e पाहेयमहिय and ससारही) "विजओच निआ, "विनय + उनिआ, "विनयापानिता. acquired by the conquest of Fri, atšrar, abandoned, given up मे रहेण kि, what is the use of or need of a chariot to me? I do not want z chariot (as a gift from बुबैर) Note this idiomatic use of the pronoun कि and of the instrumental case See Ghatges 371. पहाग, प्रधान a minister किं च, moreover ·134 Nala-Kaha a city devoid of beauty-Illustrated Amg. Dic Criar (p p p of the caus of Et to lose ) was made to lose ताओ, तडाग a tank हीयमाण pass pres part of a to be deficient जूयधल ज्य- अघल धूतान्ध, blind with the game of dice With अधल cf आधळा in Marathi सपग्नमाण being fulfilled मणोरह, मनोरय desire Firce in classical Sanskrit is an instance of facut from his Ghatge, $ 117, p 67,1 9 V 31–44 247, calamity, adversity V_32-लहुबधु younger brother वर ( indecli nable ) it is better that y, 474, of your own accord Et, obstinacy ( in not giving up the game even when continually losing) V 33-अजिय, acquired व = वा is a पादपूरण, an expletive सिस्थ, Dest, a bow string असोत्तगय, not reaching, not drawn up to the ear A bow string which cannot be drawn as far as the ear pains the mind of a warrior In the same way दमयती । heart was pained to see that the kiogdom that was won by fighting battles, was hard-won, was so easily lost by a 915, gärid, is pained. V_34-अकुस, a goad मयगल, मदकल, an elephant तीइ तया by her V 35-aara, alenta, a dangero113 fever resulting from morbid condition of the three hunours delirium V 36-567, Jara, women s apartment in the palace of a king Here it means, the ladies in the harem (of 7) qey, worn on (the body) आमरण, ornament ·Notes 135 V37-मा (negative particle) do not (stay here) V. 38-परिहर, avoid मय, मद, pride परिहिय+पड+रित्य (wealthi), with the garments (5) he waº wear ing as his sole property विहुर, विधुर, depressed, miserable दुत्य, दुस्थ, distress, bad conditions He had lost everying in the game including दमयटी, and other wives in the harem But दमयती being a devoted and chaste wife, followed नल. नरागमगलग्गा, नल अनु मार्गलना, following नल निमिदा, was prevented (from doing so ) मयछि, मृगाशि अतेउर, अन्त पुर, harem अन्तेउर is an exception to the general rule by which tot coming after Sans krit Is changed to . Ghatge $114 अट्ठमारणो, cf. ज्येष्टो भ्राता पितु सम । P 11-V 39-छारक्रड, क्षार + उत्कर, a heap of ashes With सवरुड cf उविरता in Marathi करिही, fut ofकर todo उन्टाहिजइ, टस्मा यते, is to be encouraged अल enough of It governs the instrumental पाथेय, पाहेय, (from पह, पथ, a road) provisions for the journey सारही, सारयी, charioteer. जहुत्तरही -जहुत्त + रहो, ययोफरय the charict as mentioned (by the ministers 1 e पाहेयमाहिय and ससारही) विनओव जिनआ, "विनम + उवनिमा, "विनयोपार्निता. acquired by the conquest of वज्निया, वर्जिता, abandoned, given up मे रहेग kि, what is the use of or need of a chariot to me? I do not want z chiriot (as a gift from कुबेर) Note this idiomatic use of the pronoun fe and of the instrumental cace See Ghatges 371. पहाग, प्रधान a minister विंच, moreover ·136 Nala Kaha तुमए, by V 40-The ministers were bound to be loyal to the ruling monarch whosoever he may be and not to a particular individual कम, क्रम custom rule sanctioned by tradition you विइन, वितीर्ण given एअ = कूबर सपय now सूमाल, मुकुमार, delicate sea Ghatges 130 (c) सूर, the sun चकमिहि future of the frequen tative of कम to walk पत्थिओ पत्यिओ प्रार्थित प्रस्थित Note that and Frare both changed to 4 plus4 सानोद्यत, about to bathe For the change of स्न to पह see Ghatges 86 griepu agat, dressed in one garment only Ordinarily the ladies were dressed in two garments बाह बाण tears दुगुणिय हाराहिं नाराहि-the the ladies of the city wore wearing a string of pearls on their neck As tears rolled in drops resembling pearls their necklaces appeared to have two strings instead of the real one string Ta not knowing कोउगण कौतुकेन out of cu riosity उक्खायपाढरोवरूव रायाव्वय the vow ( व्वय व्रत) of a sovereign king of vanquishing the kings and resettling them in their own kingdoms, after they have paid homage to himself (i e tho so vereign monarch) 440 pres part of causal of दृश to see For the अनुस्वार on द see Ghatge & 119 आरोविअ fixed नायर नागर citizen दिब्वनाण superna tural knowledge यम ( and खब) स्तभ a pillar P 12-एय उभय, 10 नल s becoming the lord of the southern half of it and his uprooting thọ pillar in the midst of the city fresu has tallied with the prophecy of the monk Anana, furta does not agree (with the prophery) #CI will not be otherwise is bound to como true i en shall become the king once more ·Notes 137 one who Daffs, will not prosper, with in this sense of नादणे in Marathi सिञ्चत, सिच्यमान, being sprinkled (with tears ) सदण, स्यदन, chariot पाटणा प्राघुण , a guest cf पाहुणा in Marathi, the correct Sanskrit word is qui goes forth deviously--Mon Williams The two Amg dictionaries give the word with short 3 only चोइया, चोदिता , urged, dnven घुरघुरत of गुरगुरणारा in Marathi 219, 22, a tiger वितत्य, वित्रस्त terra fied पंथ, पाय, a traveller वूह ब्यूह multitude TITE The fierce as a lion it means 'a tiger' also but in view of EERSTE, which is more characteristic of a lion, I have taken bere, a lion as the sense of her 7, 94, a herd Please read विसमविसविस पतसप्पमीसण विसप्पत विसर्पत, crawling gipaa pass pres, part of go, to hear सावय, वापद, a beast of prey धरिय धृत held धनु in the original edn of कु प्र is & misprint for stus, a bow 197, Desi, a lance for a backward mountain tribe, living in the Vindhya hills in the forests of Malva Mewar, Khandesh दौक्ति moved समुह, समुग्न facing them 10 front of them सियार, शृगाल a jackal अक्पव, आप challenge विवाण, कृपाण, a sword पमुपाय, like beasts of किमिप्पाएहिं above, p9 भुयाए भुजया, by the arm SATELOT JEPET, unbearable on account of the power of her virtue (सल) हारे alhon गुजत, roaring V 41--rat, from here now पुरिमयार, पुरुषशर valour file, fate विवरी adverse V 42--सुमरावत press part of caus. of मुमर, स्मृ to remeber 94T an instance of Anaptyxis see Ghatge $ 117 (11) in ·138 Nala Kaha V 43-कम क्रम foot झरत 001zng out रुहिर, blood तमरन etc त अरन्न इदगोव+अक्यि इद्गाप,a kind of an insect of red colour springing up in monsoon As TAI walked bare footed in the forest drops of blood oozed out from the delicate soles of her faat, pierced by the sharp points of darbha grass and the forest appeared as though studded with the इदगोप insects P 13 --V 14-9874 a frontlet a band of cloth worn on the forehead by (1) kings, (2) queens (3) princes (4) ganerals and (5) specially honoured persons What a pathetic situation ! The पट्टबधs which were worn by नल and दमयती as insignia of royalty were now used in the days of their adversity as bandages for the wounded feet of दमयती। V 15-अभदाण, अध्वन् a road परिहाण, a garment (worn by नल) अचल skrnts वीयण, वीजन, a fan वीएइ, वीजयति, fans V 6-पाएइ. पाययति, caus of पा to drink. पत्तपुडि, Try, in the hollow formed by joining leaves विसिय, तृपित, thirsty वित्तिय क्यित् , how much उल्बत pres part of उल्लव to speak परियार zicar remedy The poet fancios that the sun (अझ अर्क) set as it was ashamed of his own inablility to offer any help to नल and दमयती in their present plight निटक Dr, नितीन, resorted to If the reading अत्यगिगारेसिहरे were there निलुक could have been taken in the sense of hidden in कोलि, Asoka tree सत्थर, सस्तर bed मुविळण, सुप्त्वा having siept दिनदुवस्वमुद्दा, which puts a seal (मुद्दा) ·Notes 139 to misery, which removes sorrow, at least temporarily अवसर, scope आयक, आतक suffering, harm पाहरिज, a watchman, lit one who strikes a gong every three hours, ef पहारेकरी in Marathi निवसण, garment सरिऊण, स्मृत्वा, having remembered पचपरमि हिमत, the holy formula of the five परमेटिनs or the Supreme Ones of the Jains, 112. the fines the reas the आचार्यs, the उपाध्यायs and the साधुs, which runs as follows नमो अरहताण, नमो मिद्धाण, नमो आयरियाण, नमो उवझायाण नमो रोए सबसाहण पमुत्ता slept. नियती, pres past of निहा, fact, to sleep or pres part of the denominative from निद्दा, sleep V47-पुरिसलीहा पुरपरेखा appearance of a man रेखा न लभ, not to attain even the appearance of, not to be at all equat to---Mon Willians. पुरिसलीह न लहति They are not considered fit to be called men, by respectable persons, पिइहर, पितृगृह निमग्ग, निर्माग्य, unfortunate With the idea in the verse of उत्तमा आत्मना ख्याता वशुराच्चाधमाधमा । V 48- कुलिस, thunderbolt पिय - प्रिया रक, poor V 49-दमयती इ3 ए ए 1s shortened s for the sake of metre 37137, 3974 harm 474 47, armour gitar, a knife, a dagger cfart P 14-V 51-In Apabhram.sa. रुक्खह gen sing of रक्ख वृषस्य दाहिण दक्षिण दिसिहि, inst sing of दिसा, दिशया जाइ, याति विदन्मिहि, विदर्भ मग्गु मार्ग road कोसलिहि बोसले. रुच्चइ, रोचते लग्गु लगस्त, take to [whichever place you want to go to ] बच्चिस्स, fut 1st sing of वच्च to go वलिय turned घरा, neck केत्तिय, क्यिन्मात्र, some आहारस्थी, desirous of food (लाहार) बाल = वाला एय- एता अगाह = अनाया सिंघ, a lion गई गाते, condition ·140 Nala Kaha सूरुग्गम सूर + उगम sunrise जाव, यावत् , up to पच्चूसे, प्रत्यूष, at dawn सइच्छाए स्वइ छया पडियरित्य, पतितरिक्थ, whose wealth has dropped down तेहिं चैव पएहिं नियत्तो ताभ्या चैव पदाभ्या निवृत्त , cf त्याच पावली परतला, Nala re. traced his steps and returned to where Dama. yanti was sleeping सुन्न, शू य deserted uninhabrted by human beings असूरियपस्स असूर्यपश्य inaccessible to the sun पिव = इव like महिवीट, महीपीठ surface of the earth लुढिय, लुठित, lolling वज्ज, thunder bolt पडिबुद्धा awakened TARA (pres part fem nom sing of अस् to be ] सती being पाडिसिद्धि, Dest rivalrv The life of hyrat would vie with me in leaving her 1o she would die when she comes to know that I have deserted her पइबया पतिव्रता a devoted and virtuous wife अवाय अपाय, danger दुह दुख भायण, भानन, receptable As the final member of a compound, in this sense, भान is always in neuter and singular आएस, आदेश direction, order तिरोहिओ, disappeared तुरिअ, त्वरित quick तुरियपयक्खेव, walking swiftly "कमलामाय", कमल + आमोय, fragrance of lotuses सुरहि, fragrant समीर Wind अभिराम pleasant रयणीविराम, the close of the night सुविण (also सिविण सुमिण सिमिण ) स्वप्न, dream This in an instance of सप्रसारण and स्वरभक्ति, see Ghatges128 चूयपायव, a mango tree पेसल, soft, tender, delicious उम्मूलिभ uprooted खोगीयल, क्षाणीतल surface of the earth मच्चाहिय अत्याहित, great danger असरणा without protection वयणमुद्धि cleansing the mouth ( वयण, Page 15-जलासय, a reservoir of water वीए वि, क्या अपि खेयरा, विद्याधरी or a similar symi devine female रमणत्य, for dalliance or amorous sport चारत, च + अरन्न अणप्प अनल्प, many वियप्प विकल्प doubt पज्जाउल पर्याकुल full of क्यादिसालोया, कृत + दिशा + आलका, वदन) ·Notes 141 Joking about herself in all directions (दिसा) नल. माविउ, to think about, pondor over समिद्ध, मृद्ध, full of फ्लासाओ, फ्ल + आस्वाद cf भक्खियाइ लाइ above मागग, experiencing, enjoyment मेण, देवेन रहाविअ, p p p of the caus of To was made to obtain i e suffer ( the loss of he kingdom, रज्जन्मम ) ततो तस्मात् , from that (tree) का, भ्रष्टा, separated. V51-मुकठ, loudly कायर कातर, timid इस्यी, स्त्री त्यो is an instance of Prothers, as इ 1s added to A for simplicity of pronunciation See Ghatges 120 पीरिमा, abstract noun from धीर, = धैर्य, firmness of mind, composure वमण, व्यसन, danger V.52-नए, स्वया चत्ता, त्यचा, oned भोगी (1)a snake from भोग, the hood , (2) body क्चुलिया (1) skin of a snake, (2) jacket, bodice दमयन्ती first feels that नल might have abandoned hor as she was a heavy burden to him, but she herself dismisses the doubt by referring to a proverb, at uifioit etc The skin of a spoke cannot become a burden to it पाइअसहमहष्णव does not record the first senso of कनुरिआ (या) पम्पकएहि पयपकय, पदपकज lotus hke foot पवित्तिय, (p p p denom fr पवित्त, ) पविनीकृत, punfied वाक cucumber धरणी, the earth विवर, hole पायाल, पाताल निम्बुइ, नित्ति, happiness, tranquillits धोरणी, stream रद, रति pleasure सिचय garment बद्दव, calamity Page 16--V 53--क्डप = समूह पचाणश, a lion भदमिट, आक्रमितु to approach v 54-रोग्य, 2 bee टोल a locust बहिरिय p p p of denom of बहिर, बधिर deaf तटविय extended, stretched it withdraw ·142 Nala-Kaha V 55-Read धूम° for घूम" ज्झामलिअ, Dest, darkened faas is extinguished quca conflagration V 56-विप्फारिय, विस्फारित, expanded फार, स्फार, large पणा, hood उक्केर, उत्क्ट, multitude विवस, under the influence of पडिहयाणप्पदपमाहप्पा पडिहय + अण्णप्प etc अण्णप्प, अनल्प, great भूय, भूत, ghost पह परिसम सलिल, perspiration lit witer produced by the fatigue of the jourrey छवि skin beauty सत्य, सार्थ,a travell ing company of traders, curavan नित्यरण, निस्तरण, crossing roaching the other end सत्थीहुआ, स्वस्थीभूता, become composed It is better to take uputeat= सार्याभूता become a part of the caravan,1 e joined it सतत्य, सत्रस्त, frightened मा धीहेह, don't be afraid हकिया, challenged तकर, a thief लूड, to loot, plunder सीलप्पभाव etc, cf सीलमाहप्प etc p 12 above टकार twang वायसा, Grow पुच्छए, पृच्छति asks Note the Atmanepada forms which are rarely met with In Prakrit See Ghatge 8161. पत्ति ति, परनी इति P 17-किगिअ, क्रीत, purchased, won (by obligation, उपकार ) पीवत्तेहि पविनय (denom from पवित्र,) Sanctify, purify ममावास, मम आवास भाड, vessel आखडल, Indra कोयड bow सिंहडि, शिसण्डिन् a peacock पडल, multitude निरतर continuous आसार a shower तिरत्त, for 3 nights re days बुट्ठी, वृष्टि. पिन्छए, प्रेक्षते-see note on पुच्छए on p 16 above पिंगकेस having tawny hair परित्त, प्रदीप्त burning The compound दावाणलपलित should have properly been fearraias such transpositions of members of a compound are not rare in Prakrit For the chang of a to लin पलित see Ghatge-541 (a, 1) दावाणल, forest fire conflagration जलय,जल द cloud क्यत,कृतान्त god of death क्यदुइयरूव,who had assumed a ·Notes 143 second form The domon is compared to the god of death But the god of death has a noose (पाश) in his hand while the demon was armed with a knife. Hence क्यइयरुव, became necessary. कत्तिया, कनिका, a knife, scissors विजु, (lightning)+ च्छा (flash) + आडोव (multitude) + भीमण, (terrible) छुहिय, क्षुधित, hungry उवलद्धिय = उपद्ध, found जायस्म.. मच्चू of जातस्य हि ध्रुवो मृत्युर्धव जन्म मृतस्य च।-गीता and मरण प्रकृति शरीरिणा-वश 6 अक्यत्य, अकृतार्य, one who has not done his duty मूलाओ from the begining दड्ढ, दग्ध, burnt. जलजली, जावलि, end, it. the hollowed palms filled with water offered to the dead. As जलंजली is associated with the death or end of a person, it secondarily or by means 'end' or 'death. विभगवल supernatural knowledge, अवधिज्ञान accompanied by मिथ्यात्व 1.e without the right knowledge of Jain religion अक्खिय, आख्यात told निमेस, a. twinkling of the eye पराणेमि Pre I sing. of परा+णी to take back or away Read तुम for तम सट्ठाण, स्वस्थान your own residence दसिकग (gerund of दस the causal base of 474 to see ) having shown. तिरोहिओ, became invisible, vanished, disappared. पइणी Gen. sang of पइ, husband. Page 18-नियमा 1.e the rules which are to be observed bra lady separated from her husband (विरहिणी-धर्मा) विलेवग, विलेपन, unguent, perfume for the person (as saffron, camphor etc ) विगइ, विकृति such food as would excite passion eg ghee (910 स० म०) निलेइ, meets पा. म. म. records मिइल only. पारण, conclusion of fast पावित्ती, प्रागवृत्ति, Support of life. झायती. pres part. fem of झा (झाय ), ध्ये, to meditate upon गमत fr. गम to search. सलाव, conversation यूल (also योर), स्चूल, big धोरणी, a series ·144 Nala-Kahă 10 a volley aura pres part of the pass of ताड to beat 'प्पवच, प्रपञ्च, manifoldness पयप्पवच showers of rain qTV deceiving se escaping from (the rain) 934--5-537, ":7," are not recorded in the पा०स०म०, can it be कुडल ? कुडल, a circle कुड, a pot It also means a round hole in the ground acc to MW From the meaning, we can perhaps take 4 in our text in a similar sensei e a circular line सीलसावणा, शीलधावणा-acc toपा स म causing one s character or chastity to be heard Perhaps we have to connect Fitur to T, to swear by the name of Then सीलसावणा (*शीलशापना) would mean swear by the name of one's chastity, or solemnly declare in the name of one's chastity छत, umbrella छन्न covered पत्थर, प्रस्तर, a stone पलाविअ प्लावित,washed away अणेहिं (हिं and इमेहिं are other forms Ghatge's Intro to Amg does not record eart, p 118) Instr plu mas of , by these ascetics अरहत, अर्हत्, a perfect soul.in human body who has attained ommiscience, 2 perc कराविआ जिणधम्म०,note how दमयत: converts non Jains to Jainism by performing a miracle ar, I, 3 dish prepared with milk fra IF3171, or arsit, sour gruel चोलति-वोल, to pass निसीह, निशीथ, mid-night, night उप्पयत उत्पतत् , Jumping up निवयत, निपतन्,falling or coming down जग्गिय awakened केवलुप्पत्तिमहिमा- HAT, greatness Here it means a great festitvity at the attainment of केवलज्ञान by सिंहकेसरी केवल is the fifth and last variety of Right Knowledge acc. to the Jains Right knowledge is of five kınds. (1 ) Hana le knowledge which 18 acquired by means of the five senses, or by the mind of min (2) श्रुतज्ञान which deals with all things in the past present and future, (3) 21909118 i e knowledge of ·Notes 145 sago who the romoto or past. It is possessed alsaye by colestial and infernal souls. Ascetics also somotimas acquire it by austorities, (+) warfait i.e. knowledge of tho thoughts and fcelings of others, and (5) T117 ie full or porfect knowlodgo and is a charactoristic of tho soul entiroly liberatod from the bondage of mattor. Atl, & god. gorin front of him. Parton (p pp, of fa7ef127, fatli) sat down. P. 19--9 ft.45, noto that ovon tho procoptor bowod down to his pupil whon the lattor attained i farmi in the Baroda odn. of tho s . is a misprint for faroit. OKTT, oxplainins, oxpounding, gostei, pres. part. nias. nom. eing of 3 ला. पानि, tho hoal o foods and C. मुनीना दशमा योऽनानादिरगार। भधारयनिरिमा पनाति न । This suht is a non-Jain and is lator con. vorted to Jainism by it. pl, dovoted to, intont on. Horo 7 would bo moro correct thin To which is probably used for alliteration with *76.4Iqtin, an accotir isto practicos ponanco by exposing himsolf to fixo firea ono in varh of tho four quarters and the sun ovorhead. , 7+ ***THI, was not greatod, was not rus. pected highly oson though I practi«cl such a uvoro ponineo.*(4, 'oudono fir?1, , fell. Mintha sidge of a mountain. Sorte ... horo is a reference to the balicf that is a man dreum. n bnd dream, ho should no: talk about it ·146 Nala Kaha to others पनीयार (also परियार), प्रताकार, प्रतिकार, remedy विममुग्मत', विसम+ उम्मत rising appearing, mounting पन्नग% भुयग = a snake फ्ग = फ्णा, hood दडप्प (Dest) a multitude Obviously this particular snake had many hoods त्यण, दशन biting For the change of ato (a change of the place of articul ition a dental becoming cerebralıced) see Ghatge 24 ( 111 ) CACHT TATA 7, an invocation to the five Holy or Supreme Ones of the Jains It runs as follows- नमो अरहतात, नमा सिद्धाग, नमोथायरिया, नमा उवज्यायाग नमा रोए सन्चमाहण कन्न (काग) गोर गम to hear कहिज्जत, pass pres part of कह, being told or narrated V 60–ह (anger) माण (prnde) माया (decent) and Tre ( greed) are together referred to as क्पायs or passions, association with which leads the soul to bondage ( वघ) पाणिवह प्रणिवध = हिंसा वह भविस्स, what will happen to me in the next world ? दिटुपुवा पुच दिरा (कर्मधारयसमास ) ceen before ऊहापाह कह + अपाह removing doubt जाइसरण, जतिस्मरण recollection of previous birth aut, desire of emancipation दुबड, दुष्कृत, sin गरह, गई, to censure, blame 318T अनशन, a fast सोहम्म सौधर्म Is the first of the exteen heavens acc to the Jains and is nearest to the earth gya a disciple I am, as it were, your son because you initiated me into the practice of the Jain religion मावयवय, श्रावत ·Votes 147 the rows of a Jain householder or a laş devotee (also called my ). The duties of a Jain lay devotee are twolce fold and consist of 5 stars, 3 गुमनds and शिक्षापदs. The अगुवतs are (1) थूलाओ पागाइवायाभो वेरमगं, (2) यू. मुसागपालो वे०, (3) अदिग्नादानासो ०, (4) cast, and (5) ma antatt i e. Partial abstention from (1) violence, (2) falsehood; ( 3 ) theft; ( 4 ) fidelity to one's wife or wives. and limitation of possession. The गुणत्रतs or disciplinary vows are (1) Vraan renouncing unprofitable occupations, (2) tupa, limitation with respect to movement in a particular direction, and (3) JYTYR HITTARAM, limitations as to articles of daily use such as food, clothing and the like. The Fans ara ( 1 ) FARF, good conduct. (2) TEFTATS, limitations as to the distance to be traversed in a given direction; (3) पोपपोरवाम, observance of fasts on the six holy days of every month viz 2 अष्टमी 2 चतुर्दशीs, अमावास्या and पूर्णिमा, and (4) अतिथिसविभाग, offering hospitality to guests, monks and nuns. For further details see The Heart of Jainism by Mrs. Stevenson, pp. 205-224. क्लेवर, dead body. कड्डिऊण cf. काढून in Marathi. P.20-धूया. दुहिता, adaughter, धीया, and दुहियाare also possible. परिणीया, परिणीता, was married. "सारणी, a stream., teaching. Fortu, 1997, how long ? दिन (p.p.p_of दा to give ) दत्त 39311, application (of knowledge ? ) artea, AF, explaine. 4, (not थेम), स्तोक, short. अपवम्ग, = मोक्ष. मुज्झाण, one of the four varieties of meditation viz edz. रौद्रध्यान, धर्मध्यान, and शुक्लध्यान. मुक्ज्याग is pure contem plation of the pure soul. दट्ट = दग्ध. शुक्लध्यान ·148 Nala-Kaha compard to a fire (अणल) in which कर्मन् 1s burnt like fuel मुक केवल, this shows how केवलज्ञान 1s produced जोग, योग, concentration निरोह, checking ( the activities of the mind and the body.) भव, brrth उपग्माहि उपग्राहि, leading to नारिहासि, न बहसि, do not deserve °पसत्त, प्रसक, attached or devoted to अमुग such and such It is an extended form of the pronoun अदम्, 'that See Ghatge $ 300 पहिय, पथिक, a traveller पहाविया, प्रधाविता, ran पिवास 1 0 पिवासा, thirst पण्हिपहार, kicking with the heel P 21-(पम्हि, पार्णि) पाऊण, पीत्वा वीसता, विधाता. rested For the lengthening of the vowel in € see Chatge $ 108 नग्मोह न्यग्रोध अक, अर्क, the sun पट्टण, a city पिइहर, पितृगृह अरने should have been भरणे, see Ghatge $81 अचलपुर, modern एलिचपुर in Barar प्रयत्त, प्रयत्न effort, care नइस्स (fut. 1st sing of पी) I shall take (you) आवासिओ was encamped (supply सत्यो) सावय, श्रावक, a. Jain devotee See note on सावयवय p 146 2bove पचनमोकार same as परमिमित on p 146 above साहम्मिय, सधार्मिक, co-reltgionist 847%, dark barked but white blossomed tree Xanthochymus pictorius दल, a leaf कची, काशी, an ancient city, one of the seven sacred cities of the Hindus now, Kanjivaram, not very far from Madras निबुई = मोक्ष, liberation सिज्ञिहिसि, you will be liberated P22-तिसिया, तृषिता, feeling thirsty वावी, वापि, or वापी a well. V.61-गोहा, गोधा, an alligator. नियनाइ• etc of छिदेखना बहुलाभवन्ति, विपद्विपदमनुषभाति, दुख दु खानुबन्धि नमोकारो10 पचनमोकारो परमिठिमत पय, पय , water. पाऊण, ·Notes 149 पीत्वा सुपन्नो, मुपर्ण, an eagle मह = मम दवावए caus of दा to give दइय, lover, husband, दठुमणा, दट्छ मणो जीए, desirous of seeing grey, note the stage which 18 rare in Prakrit परिस, ईदृश, such, पिच्छए, प्रेक्षते तलार ( Dest) a city-guard हणिज्जए--note that theft was punished with death मिल्लावेहि, मोचय, please cause me to be set free तकर, तस्कर, a thref विरल, thin विरलीहूआ (aच्चि formation from विरल and भू), ran away P23 रायधम्मो सिट्टपालण च-This gives in a nutshell the duty of a good king -Curbing and punishing the wicked, and protecting the good fps, fare, a learned, well educated, or wise man of परित्राणाय साधूना विनाशाय च दुष्कृता । धर्मसस्थापनार्थाय समवामि युगे युगे ॥-गीता कीरइ, pass 3rd sing pres of कर, is done मच्छसतिओ नाओ, मत्स्यसबन्धिक न्याय (सति connected with), apopular maxim (न्याय) which means that in the absense of a king, the strong would oppress the weak, just as the big fish swallows the small one, of यदि न प्रणयेद् राजा दण्ड दव्येष्वतन्द्रित । शूले मरस्या इवाहिंस्यन्दुचलान्बलवत्तरा ॥ मनुस्मृति, 720 on which the commentary says-मन बलवन्तो दुर्घलान हिस्यु इति मरस्यन्याय एवस्यादिति उक्तम् । दुटुरोग, a contagious disease सकता, सक्रान्ता was transferred खत्त (Dess) a hole cut in the wall by a thief In पा० म० महण्णव this is given as देशी but it can be derived from खात, a hole, in Sansk सार, principal, valuable मणोरह by Anaptyxis from any, a desire of the mind V. 65-कूपुरिसाण सहावो-why of कुपुारसs only .cf स्वभावो यो हि यस्यास्ति स तस्य दुरतिक्रम 1 or मूढस्वभाव बाईना-तुकाराम पावरिय, प्रायत, covered इगिय, इनित, change of voice and motion of various parts of the body as indicating the intentions इगियकुसल, skilled in inter- N10 ·150 Nala-Kaha pretation of internal sentiments by external gestures बुज्झविअ (p p. p of caus of वुझ from युध् 4 con] बुध्यति बुध्यते, युध्य becomes बुज्झ) was advised, with वुज्झविअ (also बुज्झाविअ-पा० स० म०) of घुझावणे in Marathi poetry, वझावू शकेना विधाता तयाला पाहुड, प्रामृत, a present चित्तूण, gerund of घे, ग्रह to take The root ge is also changed to the fore and are in Prakrit UNRE4, marked by a parasol or an umbrella etc i e 91479, chowries) as the insignia of royalty. Gu, pa or is a suffix forming abstract nouns , a musical instrument आऊरिय, आपूरित, completely filled up दियतर, दिग् (a direction ) + 3€ (space) P 24 255, 77, Indra's thunderbolt, formed out of the bones of the R$i Dadhici Indra used it to clip off the wings of flying mountains and made them stationary Taut, search 7, a, a boy, a young man (especially a young Brāhmana but also contemptuously applied to adult persons) It does not mean tadwarf' रायलोम = रायपुरिसा servants of the king The meaning'an assemblage of kings" hardly fits in here THT TRATAT, full of grief वीरहा a creeper दिठ्ठिया दिष्टया, fortunately वीसरिय, विस्मृत, forgotten छुहा, क्षुधा, hunger, वघ्दाविज्जसि, वर्धाप्यसे, you are being congratulated (by me) I congratu late you धिष्दि, धिर धिरू, fie ! fiet सामुद्दियाक्खण, सामुद्रिकy, marks on the body indicative of good or bad fortune Fuf, declared You possess marks on your body which declare you to be a high bora lady, but I failed to observe (736EA) them and find out your real status वच्छला, वत्सल affectionate गोविऊग, गोपयित्वा having concealed (your ·Notes 151 Identity) वसणवढिय, व्यसनपतित अवर the other le the west गुगसचय एय 10 दमयन्ती उयारण, अवतारण, acc to पा० स० म०, हर्षदान, a gift given as a token of ones joy on some happy occasion चद्रयशा says she would give some gifts to the needy to celebrate her joy at Harits discovery But acc to M W अवतारण means ' removing'. So करेमि उयारण, I shall remove (your sorrow) P25-पुरिय, स्फुरित flashing निट्टीवण, निष्ठीवन, saliva, spitting at loved had so much that she lissed off the dust from the मालतिलक V 66--अक, अर्फ, the sun अनल, fire V 67--पवरसुयाइ, पवर + असुयाइ, excellent or rich garmets परिहाविऊण, (gerund of the caus of परिहा, to dress) परिधाप्य, having made her to put on the costly clothes V 68--सहाइ, साहाय्यन् lit one who helps Hero it means, with V 70~-वागरिय, व्याकृत said ओसारिऊण, अपसार्य, having removed "वत्त, वृत्त or वाता ओणय, अवनत, bent down उत्तरिज, उत्तरीय, upper garment परामुसत pres part of परामुस, पराम्प, to touch, wipe off सरणि, the sun गिवरनिकर, collection पित्तूण = घेनूग, See above मसाण, स्मशान, cemetery चियानल, the medial न here as given in the Baroda edn must be changed to y So correct this toचियाणल (चिया + अगल चिता + मनल) If It is maintuned thatrचयानल 1s cornect, we shall hava to deduce the rule that if the second or medial mombər of a coumpound begins with e that st 13 to be ignored and the following 27 18 allowed to remain unchanged परमिटिठमत, see p. 146 above अवहि, see p 14 above ·152 Nala-Kanā P26-पडिवज्जावण, causal verbal noun from पंडिवज्ज to accept पिक्खंत = पेक्वंत, seeing, see Ghatge $ 107 ( 1 )--Metrically sin dia, 18 short because of the following conjunct Short ए (ओ) is sometimes represented by इ (उ) विसज्ज, विसर्जय्, Eend away, allow to go ignotar tied, bound. V 71-A fine instance of अतिशयोक्ति ! v.72-जउण-जउगा, यमुना जण्हुकन्ना, गङ्गा जहु an ancient king and sage The Ganges brought down from the heaven by भगीरथ, in its course inundated the sacrificial ground of the who drank up its waters but consented to भगीरथ's request to discharge them from his ears, hence the river is regarded as जदु's daughter. The यमुना meets the at holy surt or Allahabad. V 73 --मुक्ख, see Ghatge $ 123, = सुह, happi ness V 74--जग्गइ, जागर्ति, is awake V 75-पिच्छिहिसि, fut. 2nd sing of पिच्छ, प्रेक्ष, to see चिरकालाउ etc of. जीवन्नरो मद्रशतानि प यति, एति जीवन्तमानन्दो नर वर्षशतादपि । P 27--रत्ने = अरण्णे रने should correctly be written as tout, see Ghatge 8 81; for the loss of अ (अरण्ण-रण) see Ghatge s$ 121-2 गिरि स्व अक्खिन्नपक्खो see note on वज on p 150 above. रिक्खंत fr रिक्ख, रिख, to move about नज्जइ, pass of जाण to know. कमल day lotus मत्तड, मार्तण्ड, the sun विम्हिय p p. p. of विम्हय,-विम्य, विस्मय, surprise P.P.Ps are some times used as nouns 'खित्त', क्षिप्त overcome by. खित्त, क्षिप्त, threw. नियमोगण-मोग, the body of a snake, it also means, its hood. डको,(also दह), दष्ट , was , ·Notes 153 bitten मुयग-मोगी क्यन्नुणा, कृतज्ञेन, this is said ironical ly. As meant that the snake was de ungrateful सजीव, सग्य (fr सह + ज्या bow string) विसप्पत, spreading (in his body) 97, from a dwarfed, see Ghatge 8 22 FE, T, 3 camel ETH also means, the trunk of an elephant योमच्छ, ugly खयखारक्लेवो, od 39, throwing salt on & wound, adding insult to injury. P 28--FI, (a la formation fr fer, a servant and $ to do) made them your servants, subdued them उपदविस्मति, fut 3rd plu of उवरव, उप+दु to harm fajtrat, and, as much as that is what you enjoyed formerly चारित- पम्पज्जा वित, बिल. Bilva देवम, देव ष्य, heavenly garments पोडेग्ज, उग्घाटेम are Potential forms = सोटयेन, उसाटमेत्. नमिनाह, 21st तीर्थकर of the Jains. संममारपुर, name of a city 87730 the post to which an elephant is tred fer4, shaken. This a seat on the back of the elephant lihe : Houdha Or 18 at a misprint for "आगगो सकुत, a bird पायार, प्राकार, a rampart मगर, olophant मत्तपाठ, please read मनमयगर गव, TT, tho ropo round an elephants nock fritur 777, having throun 10 placed his foet in the 5 TIIT, 77, tho withers or the ridge botwoon the shoulder-bones of an elophant pin, tihon 47, 3 goad P 29-YETH Without boxing down to FOT, bec1u90 oson in his diaguito, 77 could not forget that lo vas sirf s os crlord CE 7 Part A-D 29,1 9 TTTT?-1991:18 vory probably a misprint for irat, different from other than thoshillin timing clophante nje ti, STU TIT); cooking food with tho host from the ·154 Nala-Kaha rays of the sun Recertly the Solar-cookar has been actually construced For its descriptions sea ar 27th May 1953 वेसवार a particular condiment or kind of seasoning (consisting of ground coriander, mustard, pepper, ginger, spice etc) मनुन्न, मनोज्ञ, agreeable to the mind पेसल्या beauty, delicacy, मठियदिउ , सबिदिय + स्वयारितण, note the सन्धि जोयण -युग द्विक two fold रक, a stamp ed coin qui hunting, lit thriving on sin, of atea in Marathi as probably connected with 5, having a dispropotionate, ugly body This name is appropiate for tes in his present dwarfed state विवन्नो, विपन्न .died अगुगन्नुगो, अगुगज्ञम्य कवढव, FITF a well of 1 full of decent V 76--Tu, ria, is capable of (being described पहिर) V77 पिउपासे, पितृपावें पत्याव, प्रस्ताव occasion or subject of conversation सूयकार ( or सूबयार), सूपकार, a cook P 30-4 mita 3 spy, omissary Marquit, Tau, protected i o concealed 27497, himself, one who has concealed his identity, remaining incognito V 79--सरण, शकुन auspicious omen show that there is great difference between the two propositions joined by 4, that there can be no comparison between the two V 80—h, nane of a fabulous mountain, said to form th3 central puint of 709 all the planats revolva ronnd it, the whole of it consists of gold. सरिसन, मर्पा, mustard s3ad, सपहारिऊग, सप्रयार्य, have decide] F Tai, nama of a Prakrit metre करय कृत्य ·Notes 155 v.81 -In अपभ्रंश.Sk निष्ठर निष्कृप कापुश्य एक एवं नल न सनु भ्रान्ति. 1 मुता महामती यन वने निशि मुप्ता दमयन्ती।। गिज्जनाण, गीयमान, beingsung सभरत,सस्मरन्, remembering गलतमुजल, गलन+अमु, अ+ जल अमु from अशु 1s a case of Spontaneos nasalisation; see Ghatges 119. परनो, wept. ईहियत्य, इहित desired + अर्य. पच्चल (Desi ) capable of, clever in कदलिय, devoured तिमि, a kind of fish P 31-पडिवती, प्रतिपत्ति, respectful reception. V 81-अन्यमय, अति + अद्भुत, कार, invite ालय सयवर-This shows that in tho3s far off days, (and not in those of the author ) a Ksatriya princess could marry again after the loss of her husband (or his death ), for many years. Had it not been so दविपर्ग could not have thought of attending दमयता स्वयंवर, he would have dimised the invita. tion as a false invitation for an अलिय सयवर. एण्हि, इदानी, now. तुरखदिययन्न, तुरगहृदयश, knowing the art of inanaging the horses पवगतुलाया- रय, speed. पी, स्त्री. दीपरिभव, ci. परिणीपरामवेग को वा कोवाउरोन हवे । कुमारपाल. प्रतियोध, Baroda ein p. 376 चित्त, चैत्र पच्च्मे at dawn, (tomorrow) morning P.32-न तीरइ, It is not possible योय, लोक. little, shallow अरई, अरति, distress, dissatisfied पुरिसतर, अमो पुरिमो ( कर्मधारय समास), another man. पहर a watch, a period of 3 hours. Faite, RST, medical treatment. कयमुर नगे, a euphemistic way of saying that नल is dend. जच्च, आय, of good breed पागं कर, प्रगुग to arrange, to put in order. V.84-पइयाइस, स्पमिवान्, a botel-box bearer. पामरकर, घानर करे जस्म (यहुमोहि म.), achowrie-bearor.

·156 Nala Kaha V 85-खेडए-खेड, खेटय्, to drive V 86-"उदूओ, उद्धृत , shaken off V. 87--आयारग (also उयारण p 24), अवतारण, a gift to celebrate some joyous occasion, to wave an object before a person and to give it away 'निछावर उतारा, हर्षदान, गुजरातीमें ' उवारणु'-पा स महागव cf ओवाळून टाकणे in Marathi तुरया, तुरगा , horses P 33-चोइज्जमागा, चोद्यमाना being driven वर, पर, more than. जायण, योजन, a measure of distance, equal to 4 क्रोशs or about 9 miles अस्वस्क्ख, विमीतक (वेहडा in Marathi) tree जत्तिय, यावत् as many कोउग, कौतुक wonder दसिस्स 1st pers sing fut of दस, दर्शय to show अच्छेर, आश्चर्य, wonder, sea Ghatge $112 फलसखाविना, the science of telling the exact num ber of fruit on a tree without actually counting them. मुविणओ, स्वप्नक सुविण (also सुमिण, सिविण, सिमिण) स्वन, a dream स्वर becomes सुविण by सम्प्रसारण (स्व-मु) and स्वरभक्ति or Anaptyxis (प्र-पूइण-इण), See Ghatge 5128 चूय, चून a mango tree जगिम, जागृत , awake मायद % चूअ परिरमिञ परिरन्ध, embraced. दहिवन्नोवरोहेण- उपरोहेण उपरोधेन regard, respect P34-फरिसिया, स्पृष्टा, touched 'क्खुजओ, दुख+ उद्यत , ready to give pain, causing pain तित्तिएग अवि, तावता अपि, even with that much (gentle touch) पकोडय cucumber [?] सहाए, सभायां, at the court of डामर, extraordinary, wonderful सत्त क्णय° see p. 26, 12 of the text अहिसित्त अभिषिक्त, crowned चिकार rattling noise of the wheels of the chariot P 35--193-निसहमुरो पत्तो, seep 27,1 21, तुह पिया अह निसहो मरिऊण समुपन्नो वमलोए देवो। भामुर, shining bright V94-पञ्चज्जा पुच-cf अह चेव चारित्तपदिवत्तिममय ·157 Notes ते कहिस्स, p 28, 1.2 Verse 96-विमलावहि , विमल + अवहि' "नाणरयण, ज्ञानरत्न'-Acc to the Jains सम्यग्दर्शन, सम्यग् शान, and सम्यक् चारित्र are the three रस्नs P36-पजलि, प्राजलि, with folded hands अट्ठावय गिरि अष्टापदगिरी, the mountain दैलास or मेरु, or the mountain on which he attained liberation परचक, परचक्र, the army of a foe °सगर war "कम्मण, कार्मण, winning over by means of magic etc "पस्थिएण, "प्रस्थितेन 'पउण, 'प्रगुण, ready (to cause etc) असउण, अशकुन, bad omen कुजर = हत्यी रोहीडय, name ofa city °अवयस, "अवतस, crest 'पडिविंय "प्रतिावब, resembl ing, equal to जीवदयापहाणो धम्मो 10 Jain religion, because the vows to be taken by a Jain monk or a house holder begin with (सव्वाओ in the case of a monk, थुलाओ in that of a house holder) पाणाइपायाओ वेरमण प्राणातिपातात् विरमण अविद्धकण्ण one whose ear is not pierced by who had never heard (धर्माक्षर) पडिलाहिओ, प्रतिलभित was provided with. पडिबुद्ध awakened, ie knew the real nature of the worldly existence विवण, कृपण जत्तओ यत्नत P37--सासणदेवया शासन देवता, the female messenger of an BETT (MW), the deity presiding over Jain scriptures (पा० स० महण्णव ) पडुच्च, प्रतीत्य, with reference to आयविल आचाम्ल a particular vow or penance V 101-The metre of this and other verses Is आर्या ( यस्या प्रथमे पादे द्वादशमात्रास्तथा तृतीयेऽपि। अष्टादश द्वितीये चतुर्थके पञ्चदश सार्या ।) But 3rd line has 2 मात्राs too many So read चउवीस जिणपढिमाजुगे,and not चटीस जिणप दिमाओ जुग्गे, as given in the Baroda edn The 3rd lino gives a good and correct sense only when it is amended as suggested and not otherwise ·158 Nala-Kaha What attrat did was to gat 24 faras studded with मागियs, sunted (तुम्ग योग्यान्) for the24निनप्रतिमाs on the 272197 and fixed them on the foreheads of those idols ( Partita di FS II 7751 103) If the reading (incorrect) निगपनिमाओ जुग्गे Is taken उग्ग cannot be connected with 'परिमाा and निगपडिमाआ would gat connected with res and mean she got prepared 24 idols of the ta besides the fores which certainly is not right, for the 24 idols were already there on the army V 104-चारणसमण चारणश्रमण wandering monks having the power to fly in the skv जहारिह, ययाई,as was desarved V 107-जोबाग मर ग्धम्मत्तगेण cf मरण प्रकृति. शरीरिणम् । रघुवरा VI canto समाहिमरण dring a peaceful death Versa 108 yet I moonlight V 109-3 च्युत्वा P 38–V 111-RE (caus 3rd sing of st) to pasture to cause an animal to graze V 113~713FTTT, Teleri, giving up attachment to the body and practising contemplation of the self V 1167, but V 120-"TUTTI TEET ( ef Yrit in Marathi ) eating and drinking after a fast P 39–V 121-- rains vason A Jain monk has to sty one place dus tang A Son

·Notes
159
V 124k and *37 names of a god and
a goddess
V. 127-554, harassed, cf TOC, in Marathi
M. W.gives गज-disrespect विसेसतष - आयरिल of
जिग जिग पडुच्च वीस वीस आयरिलाइ बरेइ तिलयदाग ef
101, 103.
V 128-fast, Tai, harassment, vexation
नल and दमयन्ती had harassed a monk for 12 घटिका
in their third previous birth as king HATU and
queen af, for which see p 36
V. 129-an, desire of emancipation
V 130-- ftare, troubles and sufferings, the
overcoming of which leads to at or the stopp
age of the inflow off. These are 22 g. [1]
hunger, [2] thirst, [3 ] cold, [4 ] heat etc
V 131-77, TT, passion
P. 40--V 132-275", fast, it is one of the
8iX ex-ternal ars
V. 131-acre, fac747, failure [in observirg the
vow of मैथुनपरित्याग ] मोक्ख, मोक्ष, emancipathon from
all Karma through non existence of causes of
bondage and through_Nirjara of बन्धहेत्वभावनिर्जराभ्या
कृत्स्नकर्मविप्रमोशो मोक्ष -तत्त्वार्थसूत्र 10. 2.

·158 Nala-Kaha What attaat did was to get 24 fassus studded with माणिक्यs suited (जुग्गे योग्यान्) for the 24निनप्रतिमाs on the 372147 and fixed them on the foreheads of those idols ( PHPTUAL Caerda ars FSA 775 103) If the reading (incorrect) जिणपडिमाओ जुग्गे is taken जुग्ग cannot be connected with °पडिमाओ and निण्णपढिमाओ would get connected with eas and mean she got prepared 24 idols of the fras besides the fans which certainly is not right, for the 24 idols were already there on the 372196 V 101--TTTHAUT PRETORTT Wandering monks having the power to fly in the sky जहारिह, यथाई, as was deserved V 107-जीवाण मर गधम्मत्तगण of मरण प्रकृति शरीरिणाम् । रघुवश VI canto समाहिमरग dying a peaceful death Versa 108 erat moonlight V 109-afers च्युत्वा P 38–V 111-RE (caus 3rd sing of ze) to pasture to cause an animal to graze V 113—F13FT Fitri, giving up attachmont to the body and practising contemplation of the self V 116-9 but V 120-apuri (cf groot in Marathi ) eating and drinking after a fast P 39-V 121-ERK lainy season Jain monk has to stay in one place during the rainy season V 123--976, twins

·Notes
159
V 126-ture and 't names of a god and
a goddess
V 127-1777 harassed, cf , in Maratbı
M. W gives गन%3disrespect विसेसतव - आयविल cf
निण लिग पाच वीम वीस आयविलाइ कोइ तिल्यदाण cf
101, 103
V 128-1777, ZRT, harassment, vexation
नल and दमयन्ती had harassed a monk for 12 घटिकाs
in their third previous birth as King Raptor and
queen #h, for which see p 36
V 129_jar desire of emancipation
V 130_096, troubles and sufferings, the
overcoming of which leads to T or the stopp
age of the inflow of These aro 22 g (1)
hunger, [2] thirst, [3] cold, [ 4 ] heat etc
V 131-74, TT, passion
P 40-V 132-7957, fast, it is one of the
8IX ex-ternal ats
V 13t-fuel, Ferati, failure (in observarg the
vow of मैथुनपरित्याग ] मोक्स, मोर, emancipation from
all Karma through non-existence of causes of
bondage and through Nirjara cf बघहेस्वभावनिराभ्यां
कृस्नकर्मविद्यमोमो मोर --तरवार्यमूत्र 102

·THE STORY OF VARUNA Context -The 49t is the tenth and last story in the first Prastava of the Kumarapalapratibodha and illustrates the evil consequences of the vice of theft P. 41-4, see p 118 of Notes. V2-नारय, मारक In hell V 3 - gitar, PET, a dagger. V 4-odat, USTITI, impalement In old days a thief was awarded capital punishment V 5-Instead of 94747, (defeat]*, insult, humiliation, disgrace' would have been a better reading Y 477, elsewhere ie after death, in hell V 6--अणुताव, अनुताप, repentance समप्पए, समर्पयति returns [ the stolen property to its rightful owner ] V 7--अभिरामाराम, अभिराम, beautiful+आराम,parks V 8-पुन्निमाइदो, पूर्णिमा-चद्र P. 42--V. 9-14rH, TPA, rest 261914, , a birthday ceremony V 10-This verse contain a fine poetic explanation of the name afat of cupid Line 9-- चित्तयर, चित्रकर, painter दारय, a boy पावेसिया, (mas nom plu ppp of the caus of पविस ), प्रवेशिता were made to enter चित्तवहिया, चित्रपट्टिका a painting drawi on a piera of cloth ·Notes 161 v 11-विसट्ट, विकसित expanding V 14--अणुत्तर, best v 15--चित्तकर, चित्रकर, wonderful सम्म, सम्यक्, properly लिहिया, लिखिता, painted. P 43--V 16-~पयावइ, प्रज्ञापति, Creator पहिच्छदय, प्रतिच्छन्दक, model, image, likeness अतरेण (indiclinable,governs Accusative) without धूया, इहिता, a daughter V 18--समता, समतात् , everywhere काय, body पडल, पटल, a sheet, a mass पिव (also मिव, विव, व, ब, इव)== Sansk इव, like पुरधी, पुरधी a woman (especially, married woman having or able to bear children) रूवाइस, रूव + अइसअ, अतिशय, pre eminence अत्याणमडव, अस्थानमडप, a hall of audience assembly room बदी a bard. कीरत, (pass pres part of 77 ) being done 997, the ifth note of Indian music. उग्गार, उद्गार, utterance गळ्य, गुरुक, great, heavy a 18 an instance of Dissimilation of vowels , see Ghatge $ 111 ठाणे, स्थाने, in the right place le person राहावेह, राधावेघ, (1) a particular way of shooting an arrow yız hitting the left eye of a doll rotating in & circular direc tion. The doll used for the purpose is called राधा --पाइअसद्दमहण्णव. (2) Shooting an arrow in a particular attitude viz standing with the feet Bspan apart--Monier Williams धणुव्येय, धनुर्वेद, the science of archery In the समवायसूत्र list of कलाs धणुवेद, occurs as the 65th कला तुरगमवम्यवग्गण-वगण, -वल्गन, galloping वारण, elephant सुदेर, सुदर, see Ghatges112 दलिय, destroyed कदप्प, Cupid आगार, आकार, expression of the face (as furnishing a clue to the disposition or mind) आगार गृह, to con- ·162 Varuna Kaha ceal or suppress (any expression of the face or any gesture that might show one's feelings **R11- पय, समस्यापद,aquarter of a stanza given to another person to be completed काव्यसमस्यापूरण, (the last quarter of ere being given, the composition of the first three, the whole giving a sensible meaning ) is given as 33rd Fey in the list of FTS given in the कामसून of वारस्यायन) P 44---V 19--This Is In अपभ्रश Sansk. = प्रति पद्य दया दव गुरु दत्वा सुपाने दानम् । विरच्य दीनजनोद्धरण कुरु सफल आत्मानम् ॥ सुपत्त, सुपान, a worthy person V 20-This Is in अपभ्रश. Sansk = पुन य रषयन्ति जनक्मन स्त्री आराधयति कान्तम् । मृयः प्रसन्न राति प्रभु इति खलु मदताया पर्यन्त ॥ इहु-- ( इति ) + हु ( खलु) मल्लिम, भद्रता, good fortune पजतु पर्यन्त, limit V 21--This is in अपभ्रश, Sansk = मरकतवर्णस्य प्रियस्य उरसि प्रिया चम्पदेहा । पपट्टे दत्ता शोभते इव सुवर्णस्य रेखा ॥ मरगय, मरक्त, emerald सुबन्नइ, please read सुवन्नह कसव, *99, a touch stone V 22-वासानिलेन दग्धा बाष्पसल्लिससका। चूडा चूर्णीभविष्यति मुग्धाक्पोले निहिता ॥ चूडउ etc is the second half and सासानलिण etc is the first चूडउ, चूडा, a bangle, please read चुन्नीहोइसइas one word. It is a वी formation from चुन्न + हो in the sense of being reduced to powder (being cracked or broken), of something which was not broken before मुद्धि, मुग्धा, innocent, beautiful lady झलकिय, दग्घ, burnt ससित्त, ससिक्त, sprinkled with When water is poured on heated glass it cracks Here the bangles would be heated by the sighs of the lady (in separation from her lover, a विरहिणी) when she places her hand on her cheek. Soon tears would tnckle ·Notes 163 rius down to the cheek from her eyes and when they fall on the bangle already heated it would be broken But the craching of bangles is inauspicious पच्छक्ख, प्रत्यक्ष° in carnate सरस्सई, सरस्वती भागारिस, a treasurer दीणार, दीनार, dina- # gold coin of Roman origin • Though Roman gold coins were known in India as early as in the 1st century A D the Indian word dinara is only traceable from 400 AD onwards in Gupta inscriptions"—Winternitz, Indian Literature, Vol I p 464 n • Works in which the Roman dinarius is mentioned as dmāra, could not have originated before the 1st century AD and were probably written later Winternitz IL Vol II, P 79 n मुद्धया मुग्धता, foolishness याणइ, जानाति सपाडेमि-सपाड, सपादय to give as a gift y guíš I shall give them (the lakh of दीनारs) P 45-49, fa, small gffet was made into a heap पसाईकम, a च्वी formation from पसाअ, प्रसाद, favour, a gift and a ga (indiclinable), alas i en also has the sense of O joy!' glu, gra friendship It would also mean ra, out of cleverness, cleverly The servant thinks that the prince is too liberal and is squandering (cf 94147He below ) money But he dared not say 60 to the prince Ho therefore used a trick to bring home to the prince his unjustifiable liberality by making a heap of lakh of Dināras be. fore him, so that on future occasions at least he should not repeat such gifs for a small service But the prince saw through this intention of Kubera and explained to him that he did not hold ·164 Varuna Kaha wealth as of much account 'अहो मुद्धया कुमारस्स' (p44) thinks at, while the prince thinks the same about कुबेर, अहो मूढया कुबेरस्स'! Both of them think that the other is a fool while each is right in his own way 1एगतवज्झ, एकान्तबाह्य,entirely (एकान्त) external so far as the soul is concerned अगाणुगमिअ,अनानुगामिक not following a person after a person's death (सह जीवेण ) साहरणे अग्गितकराईण, a man holds his pro. perty in common with fire and theives i fire might destroy it and the theives may steal it from him पयाणमित्तफल, प्रदानमात्रफल cf दान भोगो नाशस्तिस्रो गतयो भवन्ति वित्तस्य । यो न ददाति न भुङ्क्ते तस्य तृतीया गतिर्भवति ॥ परमत्यओ, परमार्थत as a matter of fact परिमिअ, परिमित limited, frugal वएण, व्ययेन, by spending असपयाण, असप्रदान, not giving V 23-Cf अणवस्य देतस्स वि तुति न सायरस्स रयणा । पुण्णक्सएण खिग्जइ न हु ल छी चायभोएहिं । बज्जालग्ग V 754 अणुदियह, अनुदिवस, daily झिजति क्षीयन्ते, are diminish ed अवित्तिकम्मयरमेत्ताए, अवृत्ति-कर्मकर-मात्रया , it is only a servant without a livelihood. You have to pay livelihood to an ordinary servant But 'wealth' is a servant which needs not payment, 10 wealth is a means to an end and not the end itself The prince certainly takes an enlighten ed view of wealth and property I do not know how afara deng can be taken to mean, being only its slave without even getting any wages!" V 46--मयगघरिणी, मदनगृहिणी, wife of मदन 1 0 रति तिणयपिया, wife of बिनयन or शिव 10. पार्वती सलिलनिही, the Ocean His धूया daughter IS लक्ष्मी अमरमहिला अप्सरा हीलाठाण, हेलास्थान, an object of contempt, con temptible इमीए पुरो, before her 10 in comparison with her In the loving eyes of the prince, % 3D ·Notes 165 Kanakvati is the most beautiful maiden in the three worlds. बहुमण्ण to honour चउरगवल an entire army comprising of elephants chariots cavaly and infantry कलिया: युवा accompanied by V 25-इदावर, a lotus कण्हेग should have been विण्हुणा but कृष्ण and विष्णु are often used as synonyms, though mythologically कृष्ण Is an अवतार of विष्णु y 27-गिद्ध गृद्ध,addicted to eagerly longing for V28-अक्खित्त, आक्षिप्त आक्षिप्तचित्त, with the mind overcome by, 1e being too much fond of her company V 29 --कोस, treausry पच्चत प्रत्यत, border "पच्चत निव king of a bordering country V 30-गुत्तिम गुप्तिक 1 0 नगरगुप्तिक, a city guard पहागपुरीस chief persons (in the kingdom) निस्सारिक was banished P47-V 32-दुहः दुख V 32-दइउछग = दइया + उच्छग, उत्सग, lap V 33-खेयर, खेचर, Some sema divine being like विद्याधर or a यक्ष V 35-जह तुम मणुस्सोऽसि if you are a man 10 if you are not a coward तिक्खग्ग, तिक्ख-तीक्ष्ण, sharp + अग, अप्र point V 37-मयक मृगा the moon V38--अमोवमेण, अमअ + उवमेण अमृतापमेन V40 -वक्षणमि etc of सम्पत्तौ च विपत्तौ च महतामेकरूपता। 1 11 ·166 Varuna Kahä V 41- अजिइदियत्तण, अजिय + इदियत्तण, अजितेन्द्रियत्व, विवज्ज, विवर्जय to give up, to avoid P 48--V 42--सठविउ, सस्थाप्य, having determined. V 43 दट्ट्ट, दृष्ट्व 3 V 44--अगम्म-बुट्ठी, अन्+अ + वृष्टि, shower without a cloud, an unexpected shower. V 45--नय please read न य मनिअ, मत, respected 10 I did not consent to his proposal. जणयमुया, जनक सुता= सीता दहवयण, दशवदन, रावण For the change of श in दश to ह which is called the Opening of the Sibilant See Gbatge § 41 (c) V 46-विल्क्स, विलs, ashamed परिभव, insult V 47-मिलाविऊण, त्याजयित्वा, Gerund of caus_of मिल = स्यन् causing (the sun) to abandon The sunset is poeticalls represented as the forcible separation of a lover from his beloved due to the decree of cruel fate V 48--मुनिम्भर, सुनिर्भर, excessive राय, राग, le the red glow in the sky with the fat is compar. ed to love ofa खुद्दमहिला, शुद्रमहिग,alow born woman, whose show of love does not last for long तखग विराया, तत्क्षण-विरागा विराग, devoid of (red) colour 10 love V 49-पत्थर, प्रस्तर, a stone-slab सत्यर, सस्तर, a bed V 50--हेमत, winter काम-वसियरण-मतो, काम-वशीकरण मत्र, cupid's spell of subjugating (the hearts of lovers) अग्धविय, अर्पित, honoured valued In the cold season of winter young men are easily ·4 Notes 167 subjugated by Cupid, 19 readily' fall in love with young damsels, and oil, saffron breasts of ladies, fire and warm covering are the five things which are valued more than anything else V 51-y, fit. V 52--34, 744*, broad chest P 49–V. 53 --fas, foraine, to cool Why do you not cool ny body which is heated by the fire of sopration ? V 54-93 (inf of caus of af to fear), to frighten (him ) V.55-Ha, EAT RET, this woman V 56-In अपभ्रश Sansk हृदय सकुच मिरिच इव इदियप्रसर निवारय । यावत् पूर्यते प्रावरण तावत् पादौ प्रसारय ॥ हियडा, अपभ्रश for eu fona, iT( 914 ) ( a grain of ) pepper जिव, इव जित्तिउ etc of अयरूण पाहून पाय पसरावे You must make overtures of love to a man who is willing to be tempted You have no scopo for such passionate overtures in my case पगुरणु of पांघरूण in Marathi If one extends his legs beyond the covering, he will have to suffer from cold, he must somehow manage to wrap himself within the covering that is available, even by contracting his limbs V. 57--f *T, 50 away fta, pras part of चे, यू, to speak गलत्थिया, क्षिप्ता, was driven away गलस्थिया, should be connected with गलहस्तिता, seized by the throat and thrown out Estefan Paris etc. This shows that the maccaaf was really ·168 Varuna Kaha enamoured of the handsome prince ARCENT, TTF1A, on account of your extraordinary strength of character is aug, to excite, or to disturb (you) fadig fr få fem pres. part of दा togive अपप्प, अनल्प, great माहप्प, माहात्म्य, power, potency रक्खाकडय, रक्षाक्टक a bracelet (of gold or shell eto ) having the power to protect from danger अमोह, अमोघ, not in varn fruitful V 58-होही, future of हो to be, सपत्ति, सप्राप्ति P 50--V 60--वत्यव्य वास्तव्य & resident दिज्जत (pres part of pass of दा being given रज्जप्पयागपडह afirc a drum which was being beaten to indicate that the kingdom was without a ruler and it would be given over to any one who had the courage to accept it He had to show his willingness by touching the drum (cf freter fontqzet) Another way of selecting a king under similar circumstances was to take out quicas (viz गज हय, मृहार, चामर and छत्र) and the person who is favourably received by these is made the king, cf तत्य पत्यिवो अपुत्तो पत्तो पचत्त । अहिवासियाइ पच दिव्वाणि etc कुमारपालप्रतिबोध, p 14 or कहाणयतिग edn by Dr A M Ghatge, p 42 for the same passage in देवेन्द's version of मूलदेवकहा जगतस्स भय नत्यि, a man who keeps wide awake ( Brya, 797) is free from fear, of नास्ति जागरतो भयम् । पलक, पलग,in Marathi खग्ग- 97377 , the demon used to kill the new king while he was asleep on the couch जोइया, अवलोक्तिा भेक्वस (Desi,) an enemy of a राक्षस लोयवयण, a popular saying, & proverb I, WT, was taken to his harem चविह, चतुर्विध fourfold viz 4 food especially such as requires mastication भोज्य,

·Notes
169
food which doos not require mastication, my,
and पेय समरिय, सस्मृत, remembered
V 61-91,541, having said
P 51-V 69-ta, pres part of the
formation fr खल+, to ill-treat समोसरण, समवसरण,
1281t.
V 69--qortTOTE, 3 merchant
V 70-7908, 790ta, the nine principles of
Jainism, viz. ffa (soul), gata (non-soul), sa?
(influx of), bondage ), (motion), pat
(stationariness), 972 (stoppage of the inflow of
वर्म), निजरा (falling off of वर्म) and मोक्ष ( final
liberation)
V 71- 297, umawa, good-natured
V 72--परदोह, परद्रोह, injuring another वट्टवाडण
वर्मपातन, waylaying of वाटमारी in Marathi बद (Dess)
a prisoner Time, take persons as captıves with
a view to release them after getting a big sum
as ransom from their relatives Errera, cutting
holes in the walls of houses
P 52--V79—3,3 is a rate or expletive
ie 13 used to fill out a line.
V.80-34, T2
V 81-~मागुकोस, स+अनुकोश, full of sympathy or
compassion देसविरई, देशविरति, partial renunciation
of the world under which are included all the
11 प्रतिमाs or stages of a Jain layman's life मयव
भगवान्, the revered one, here it refers to सतिनाह

·INDEX I
The Subhāşıtas in the Nala-kaha and the
Varuna-kaha
1 अणुदियह दितस्स वि झिज्जति न सायरस्स रयणा ।
पुनक्वएण झिज्जइ ता रिद्धी न उण चारण ॥ P 45
2. अत्यगयम्मि चदे कियाच्चिर चिट्ठए जुण्हा।P 37
3 अमाद दिव्वदसण | P 49
4 कायरमणाण इत्याण धोरिमा होइ न हि वसणे। P 15
5. वित्तिय व कुसल कुसीलाण । P.23
6. किं कुणइ परिसयारो परिसस्स विहिम्मि विवरीए।P 12
7 को कुगइ परिमव सीलवतीण ! P 48
8 चिरकालाउ वि पावइ मद्दाइ जणो हि जीवतो । P26
of भद्द लहइ जियतो, जो य मओ सो मओ चेय । कु प्र 20
9 जग्गतस्स भय नत्यि । P 50.
पठतो नास्ति मूर्यत्व जपतो नास्ति पातकम्। मौनिन क्लही नास्ति न
भय चास्ति जाप्रत ||--शाधरपद्धति १४२४.
10 जत्य जणो वसइ पिओ तीए दिसाए वि आगमो सतो ।
काओ वि कुणइ हरिस किं पुण पियपेसिओ पुरिसो॥ P 31
11. ज पइणो भवण त पइ विणा पराभवमवण चेय नारीण।15
12 जायरस अंतुणो धुवो मच्चू , अकयत्यस्स मन्चुमय । P. 17
जातस्य हि ध्रुवो मृत्यु । योगवासिष्ठ
13 जित्तिउ पुज्जइ पगुरण तित्तिउ पाउ पसारि । P.49
of.1.Gujarati-पग जोई पाथरण ताणवू Alsdorf, P 136
2 Cut your coat according to your cloth
14 जेसि ससुरो सरण लहति पुरिसा न ते पुरिसलीह । P 13

·172
Inder I
15 जो कोहमाणमायालोहाणुगलो करेइ पाणिवह ।
सो परभवाम्म पावइ जीवो तिक्खाइ दुक्खाइ।P 19
16 न हि अकहियरोगस्स रोगिणो विगिच्छा कीरइ । P 32
17 नहि भोगिणो क्यावि हु नियकचुलिया कुणइ भार । P. 15
18 नहि विधुरसहावा हुति दुत्ये वि धौरा । P. 10
19 नहि सन्निवायगहियस्स ओसह किंपि सभवइ । P 10
20 नियजाइसगमए दुक्से दुक्ख धुव एइ । P 22
of विपद्विपदमनुबध्नाति । कादबरी
21 पडिवजिवि दय देव गुरु देवि सुपतिहि दाणु ।
विरइवि दीगजणुद्धरण करि सफलउ अप्पागु ॥ P 44
22 पणयवच्छला उत्तम त्ति बुहा विति । P6
23 पबलभुयवलाण, भद्द लछी न दुरे। 10
24 पुत्तु जु रजइ जणयमणु थी आराहइ क्तु ।
मिच्चु पसन्नु करइ पहु इहु भलिमपज्जतु ॥P 44
25 पुत्तो पिउणो अहिओ। P 7, cf वापसे बेटा सवाई
26 मरण विणा दुहाण जलजली जायए क्त्ती । P 17
27 रायधम्मो इमो जं दुनिग्गहो सिटुपालण च । जइ पुण
इम न कीरता सवत्य अव्ववत्याए मच्छपतिमो नाओ पयहइ। P23
28 बसणम्मि ऊसवम्मि य अभिन्नाहियया हवति सप्पारसा । P 47
of सपत्तौ च विपत्तौ च महता एकरूपता ।
29 विचित्तो विहिनिओगो। P 11
30 सईण नहि दुष्कर किंपि । P !!
31 सब्बरवणकर क्वय सौल चिय सईण । P. 13
32 सुरामुरसु दि पहवइ विही । P 25
33 हुति रावसाण पि भेक्खसा-रोयवयणमिण । P 50
of शेराला सव्वाशेर जात असतोच
13A जेट्ठभाउगो भजा जणगिश्व दट्ठया।P 10
23A पाएण फुपुरिमाण न सहाबो अन्नहा होइ । P 23

·lodex II Select words (The references are to the pages of the text ) अश्वय 7 कडप्प 3 अच्छेर 33 सम्मपयडि 2 अट्टावय 36 करमोयण 6 बगमबुट्ठी 48 करग्गहण 6 अगसण 40 करिमिक्वा 31 अउर 2 कला 2 अपवग्ग 20 काव 28 मुग 20 कवडव 29 अवहि 25 क्सवह असूरियपस्स 14 काठस्सग्ग 38 आयबिल 37 फुलवह 19 18 वेवल (नाग) 2 मायस कोसलीय 28 9 आलागक्खम 28 खत्तम्वणण 51 आसण इदगांव 12 खयखारक्खेद 27 39 स्वीरडिंडीर, रा उक्कुष्ट 10 18 रकर स्वीरपाण 16 27 24 टयारण रवओग 20 खेड 6 उहापोह 19 गड्डा गणवह 27 मओयारण 32 गलत्यिय 49 Eeeरयारण गृत्तिय 46 छान्य 34 चउरगवल 6 कचुलिया 15 3 चढ़वाय 32 ·115 Inder-II . खस गी संतिय नाय यगल न 9 12 50 15 23 10 30 49 49 29 43 4 3 13 51 42 4 48 15 6 17 51 1 29 19 8 जप्पयाणपढह सबई राहावेह राहु रिछोलि 18 6 10 43 37 51 3 2 2 44 2 24 15,20 19 5 2 18,22 20 सत्यवाह संदोह सन्निवाय मुमत्सा समाहि समोमरण समुद्दवेला सम्मत्त सयंवर सरस्सई सरह सामुद्दियलक्षण सारणी सावयव्यय सासणदेवी सिरिवच्छ मालसावण मुफमाण मुद्धत गुविण समाल सूरयार सूरपाग सूरविग्जा सरियपागा रगपई 10 14,33 ववाढण पदावणय घरमाला पसियरणमंत बालक विच्छड्ड विभंगवल बीयराग युन बेमवार सवेग पुरतंगरज 11 30 30 29 28 ·Inder-II घोरनी नवदन चारणसमन नारयदुक्न निव्वुझ्देवया 18 51 37 कजिया चारित्त चिनिच्छा चेइय जन्चनुरय बरजली जिगधन्म जीव झामलिय टक टोल ताविय तरणि टलार तावमपुर तिला दुरपहिययविजा पइयाइन दल दासाला दियह दीगार 18 25 32 7 32 17 2 37 16 29 16 16 6 22 18 2 33 32 2 22 7 निवुइदेवी पच्चाएम पचम्गिमाहग पदम पचपरामदिमत पचनमोकार पवध पडिमा पहिहार पहुन्च परनिदिनत परित्थिया परीसह पादिमिति पारादि 2 30 33 5 19 43 13 21 13 9 37 13 5 39 3,14 पाहरिन पाहु देशविरई धात्रय धम्मन्द्वान धन्न देसा धन्मयुन धूया 30 52 43 25 19 19 2 33 13 23 12 33 29 51 फरममा विग्जा पेमलया ·Inder-II 175 बाहुज्झ भिल्ल भक्खस भोगी मच्छसतिय नाय मयगल 18 6 10 43 37 9 12 50 15 23 10 30 49 49 29 43 मेर 51 3 2 2 रक्खाकड़य रज्जप्पयाणपढह रसवई राहावेह 3 13 51 42 सत्यवाह सदोह सन्निवाय ममस्सा समाह समोसरण समुद्ददेला सम्मत्त सयवर सरस्सई सरह सामुद्दियलक्खण सारणी सावयव्यय सासणदवी सिरिवच्छ माल्सावण सुकशाण सुद्धत मुविण सूमाल सूवयार सूरपाग सूरविना सूरियपागा रसवई रिछोलि सीहा वटवाडण बद्धावणय परमारा बसियरणमत वालुक विच्छड्ड विभगबल वीयराग युत्त वेसवार सवेग सत्तगरज 4 48 15 6 17 51 2 24 15,20 19 5 2 18,22 20 10 14,33 11 30 30 29 28 1 29 19 8 ·INDEX III Poona University Questions on the Nala-Kaha and Varuna-Kaha I A EXAMINATIONS, 1951-53 (After each word sentence and passage exact reference is given to the page and verse or line of the text in this edition ) 1 Translate into English any two of the follow ing passages (1) तया य दमयति मुत्तूण रक्ख मम ति सद्दो सुओ लेण । (227.11 1-7) (2) तेण वुत्त-देव, एस सो दीगारलक्खो ता पडिबोहेमि एय। (P 45, ll 3-10) (3) दब्भग्गभिभकामल गतव वित्तियमरन ॥ (P 12 Vv. 43-46) 1951 2 Translate into English any two of the following (1) एत्थतरे गरुयगजियबभडभडो विज्जुच्छडाडोबमासण रक्खस । (P 17, !! 3-9) (2) भद्द अवितह जाय परित्थीपरम्मुहो तेण तुट्ठोऽम्हि । (P50 11.11-20), (3) वुत्ता नलेण एसो अउज्झ नयरीचिणहराइ॥ (P 35, Vv 81-91 ) 1952 3 Translate into English any two . (1) तत्य रुद्धो करधरियधगुवागसिलेहि गया दमयती दूर। (P. 12, 11 12-18) - ·Index III-Questions 177 (2) एत्यतरे तरणिकरणियरतेयप्पसरेग ता चिर नद तुम । (0.25, 118-P 26,12), (3) जो वीयराममत्तो धरिणीए तेण कहियमिण ॥ (P 51, Vv 70-73) 1953 4 Explain fully with reference to the context any three of the following- (1) न हि विहुरसहावा धीरा। (10, v 38), (2) जायस्स जतुणो धुवो मच्चुभय । (P 17, 11 10-11), (3) साहु कय क्यन्नुणा एवमुवगरिय । P 27,1 13), (4) अत्यगयम्मि चदे जहा। ( P 37 v 108) (5) पुनश्खएग उण चाएग। P 45,v 23) 1951 5 Explain fully wrc any three – (1) निजिओऽह तुमए करेसु नियरबैं । (P 9, 1, 9), (2) वच्छे किमेयमजुन रक्खिउ जुग्जइ । (P 22125), (3)चिरकालाउ वि पावइ जीवतो । (P 26, 775), (4) वसमम्मि ऊसवम्मि सप्पुरिसा। (P 47, v 40), 15) एय महासइ लहिस्सिसि अणस्य । (P 51, v 65) 1952 6 Explain fully wrc any three (1) एसो य तुमए ट्वेस्खिओ दुसज्झो जाओ। (P7,124), (2) उक्खायपहिरोवरूव रायषय आरोविओ तत्येव । ( P. 11, 121), (3) जब पुष इम रायधम्म मच्छसतिमी नामो पयइ । (P23, 12),. (4) पुण्गखएग पिज्जइ चाएग। (P 45, v23)-1953 7 Recognise any four of the following - पत्यिओ (P.11,1 16) मुच्चिस्सइ (P 14,114), हिज्जमाग (P4l, v 4), चकमिहि (P. 11,115), समागी (P 14, 113) -1951 - ·178 Inder III-Questtoms - on 8 Recognise any four of the following नज्जइ (P27, 14), सुब्बति ( P 3 121), पाएइ (P 27, 1 14) दवावए (P 22, 1 15), पिच्छिहिस्सि (P26,1 19), 1952 9 Write grammatical notes on any three दोसइ ( P 43 1 18 ) महाविओ (P24, 12), परिसाए (P 50, v 62) सुमरावतो (P 12, 142) 1953 10 Write short notes on विभगवल (P 17,1 19 ), मच्छसतिओ नाओ (P 23,12) समस्सा (P 43 1 22 ), कुलवई (P 19,14), सुकज्झाण (P20,1 13) 1951 11 Write brief exp natory notes any three परीसह ( P 39 1 20), परमिट्ठिमत (P 19, 1 12), सालसावणा (P 18, 111) 1952 12 Write short explanatoly notes any three कम्मपयाड (P2, v 5), केवलुप्पत्तिमहिमा ( P 18,125) सत्तगरज्ज (8v 23), राहावेह (P 43,1 17), चउविह भोयण (P 50,116) 1953 13 Name and dissolve any three of the follow. ing compounds तिरत्त (P 17,15), पिंगम (P 17, 1 17 ), अवितह (P 51 1 11), नरेसर (P 50, 1 13), परित्यापरमुहो (P 50, 120) जुज्झभारुणा (P 31,189), लहुवधु (P 10, v 32), अउज्झनयरीजिणहराइ (P 35, 191) 1952 14 Name and dissolve any three of the follow ing compounds on ·Index III-Questions 179 फविलतेओ ( P. 1), अक्यपणामो ( P. 28, 1. 24 ), सपरिवारो (P. I.), emi (P. 42, v.9), PETEgur (P. 1. ) 1953 15 Write a critical note on the style and language of the कुमारपालप्रतिवोध. 1951 16 Write a critical note on the style of 7917977- प्रतिबोध 1953 17. Give in brief the life and the works of सोमप्रभाचार्य. 1951 18 Compare and contrast critically the Jain version of Nala-Kahā with the Mahabhārata one 1951 19. Point out how Nala-Kahā differs from the story of Nala in the Mahābhārata and explain fully the signignicance of these 1953 20. Write critical paragraphs on any two (1) Works of Somaprbhācarya. (2) Literary features of Nala-Kaba and Varuna-Kahā. (3) Nature and contents of कुमारपालप्रतियोध. (4) Principles of Jainism illustrated by the stories of Nala and Varuņa. 1952 21. State the peculiarities of the Jain narrative literature and illustrate them from the Nala-Kabā and Varuna-Kaba. 1953 differ ences