·Published by
B. A. CHAUGULE and
N. V. VAIDYA
at Thalakwadi, Belgaum.
FIRST EDITION.
All rights reserved by the editors

·PREFACE. There is only one printed edition of Paumachariyam, that of Dr. Jacobi, who bas edited its bare text years before. That edition, besides being scarcely available, is not at all designed for the students. The University of Bombay baving prescribed the first four chapters of Paumachariyam for the F. Y. examination of 1937, we thought it our duty to edit that portion for the use of the F. Y. students. → In giviog the text, we have followed the text in Dr. Jacobi's edition, correcting obvious mistakes and misprints We therefore take this opportunity to express our indebtedness to Dr. Jacobi. In the introduction, we have dealt with some important topics regarding the book and its author and have added a useful summary of the four chapters. The translation is literal as far as possible and the notes are exhaustive; we have thus spared no pains in making the edition useful to the students. We hove to thank our friend Jr. A. T. Upadbye, but for whose help it would not have been possible to publish the look in time, B. A. CHA UGULE. N. V. VAIDYA,

·CONTENTS
Page.
III
+
Preface
+
...
Introduction
V
.
1-40
Text
Notes
Translation
1-65
.
1
'1-47

·INTRODUCTION. (1). Aspect of Narrative Literature. No religion is supposed to be complete unlegg it has provided mythology and folk-lore to the common people. The mere presence of noble priociples is not sufficient to attract the common folk. They want miracles. And it is in order to cater to the tastes of these people tbat all fables and mythology bas originated amongst all the religions and tben later on it became a 'sine 'quo non for all the new faith.. Thas, the Jainism and the Budhisın bad certainly noble principles on the strength of which they might have normally opposed Brahmanism; and, in fact, for a time they actually did so: . Bat theoretical disputes might satisfy the intelligentsia. They have no appeal for the masses who only judge by the resulis of such disputes and later on by the nomber of miracles a saint can perform. Thus the Jainas found that in order to fight Brahmanism with success they muat have all the arms, and weapons that their adversaries posses: • What they did was howerer something marrelloos. They, in fact, raided the armonry of their opponents and took * possession, co to say, of the weapons of the enemy. In plain terms, the Jainas bare borrowed practically all their mythology from the Brahmins. And so also have the Budhists. Thus thr Jainas have borrowed the Krsna's legend and also the other popular Rāma legend with such changes as would suit their purpose. They have made the heroes embrace Jainism and ultimatels their heroes renounce the worldly life and take to Jain faith. It maat be admitted ·(vi) In this way however, to their credit, that they have given a human touch to the mythology which they have thús distorted According to them, it was not with the lielp of monkeys that Rāma defeated Rāvana, ---which appears absurd on the face of it—but of Vidyadharas baving the signs and emblems of monkeys. Then again, Rāvatia was not a ten-faced monster, but an ordinary one-faced mortal wearing a jewelled-necklace having nine pendants in which his face was reflected nine times. Sītā was not dog up from the earth bat was normally conceived and born of a woman. they have tried to give it an appearance of reality and a touch of humanity to the whole thing, retaining at the same time the divine and supernatural element necessary for impressing the minds of the comon people They have thus their own accounts of the legends of Rāma and Krsna,—the two great heroes of the National Epics of the Hindas For the present we are concerned only with the Jain Version of the Rãināyana. (2.) Pauma-chariyam—The Jain Version of Rāmāyana:- The present work Pauwa-chariya (Padmachəıita ) is written by Vimalasiri. The life of Padma-which is another name for Rāma-is told in 118 cantoes, which are, however, only in partial agreement with the Rāmāyana. The names for chapters 1 to 35 are uddeśas' and later on they are called Parvan's Vimala does not want to agree with the Rāmāyana of Vālmīkı, which according to him is merely a big lie, but his desire is to place the Life-history of Rāma before the public as it was communicated by Gautama, the cenior-inost disciple of Mahåvira to the king Srenika ( Binbisāra ) in accordance with Blahāvira's own instructions. .

·T (3). The object of Pauma-chariyam:- Through the mouth of Ling Shreņika, the author yoices his intention in writing Panma-chariyam. King Shreņika cannot believe the narrations in Rāmāyala. He thinks the accounts in Rāmāyaua to be perverted and false because of ideas contrary to reasoning (II. 116-117). He points to the following inconsistencies in Rāmāyana:-Rāralia though a demon as valourous as the best of goda, was vanquished by lower creatures like the monkeys ( III. 9). Rāma pierced a golden-bodied deer with an arrow and Vāli vas Lilled treacherously' (III. 10) Kumbhakarna used to sleep for sis months (III. 12). A bridge was built by the monkeys on the great ocean (III. 12). It is to remove these and such other inconsistencies, anomalies and supernatural elements that Pauma-charyam is written as is evident from the words of Gautama who says, ' All that the bad poets have described (in Rāmāyaua etc. ) is a lie (III. 15). (4). The author and his date. Very little is known about the life and parentage of Vimalasuri, the author of Paumacbariya. All that we can Father from the concluding verses of Paumachariya is that he belonged to the Nāgilyamsa and that his teacher and grand teacher were Vijaya and Kābu respectively. The date of Vimalazūri has not yet been finally settled. However, by examining the carrent throries and the available inaterial, we inay arrive at a provisional date. The author hin-rolf states that he composed his Parmachariya in 530 A. V, which would be 0+ AD, accepting Dr, Jacobi's date of the Virvālu of Mahāvīr, The Nãgulvansa to which ·(vii) our author belonged has been identified with the Nāgendra gachchha which, according to Kalpasūtra, was established in 33 A. 1). So allowing a period of about 50 years for the teucher and grand teacher of Vimala, we must place him somewhere in the second century A. D. Us. Jacobı assigns the 3rd century A. D. for the conposition of Paumachariya. He traces. certain Greek influences in Paumachariya For instance, Paumachariya contains a verse which describes the planets by their Greek terms. He assumes that Greek influence cannot be traced in India • before the 3rd century A. 1). This is Dr. Jacobi's main argument for assigning such a late date for Paumachariya. A Nepriese manuscript of Yavan-jāțaka which has been now discovered shows traces of Greek influence, and its date has been accepted to be 109 A D. It may be safely concluded from this that the evidence of Greek influence alonc imenot sufficient for pushing forward Vimala's date to the 3rd ecntury A. D Following Diwan Baliadur K H. Dhruva, S. C. Upadhyaya has attempted to place our author in the 7th or the 8th century A. D But his arguments are not convincing. He, too, discovers Greek influence in the work. From this, at the most, it can be concluded that the author could not have lued before the Christian Era The date given by the author himself, which is the earliest one, comes after the Christian era. Upadhyaya's argument of the use of the Test word' is also not convincing By that stretch of reasoning can it be said that Vimala followed Māgha and others froin whom he differed in the use of the Text word ?, ·(ix) 5 He further argues that Vimala is much influenced by later dramatists and porte such as Kālidās and others in the descriptions of the seasons etc. This argument has been dismianed by Prof. Abhyankar who remarks:---" The descri. ptions of the seasons, tcater sports, hells, and amorous gestures have been more or less conventional ones, ever since the time of the earliest Indian epics, and similarity of thought and expression in this matter can never be a criterion for the fixing of the dates of any trco triters uchose "acritings show much resem. blance in those matters." Finally baving assigned such a late date for Vimala ay the 7th or 8th century A. D, how can Mr. Upadhyaya agree. with Dr. Jacobi in saying that the language of Paomachariya is “ pirimitive" and " not yet grammatically refined "? + Therefore, relying on the fact that our anthor belonged to the Nágilramsa, that Yavanajāta ka—which also shows Greek influence in it-has been placed in the 2nd century A. D. and that Vimala has not borrowed from later dramatists and poets, we will not be much in the wrong if we di-card all other current dates and place Vimala in the 2nd century A. D (5). The Language and style. Tho book is written in Jain Mahārāstri. It differs from the principal Prākrt in the following pointe:--(i) qula. As a general rule, when , 17, 77, 7, etc. are dropped, the remaining staili e e or aft, if preceded by 31 or 1, is pronounced like a lightly articulate 2. Thus 2017 becomes 741; in Jain Julārāstrí however, we fase thsi 77 esen * ·(x) wben preceded by vowels other than a or ext. Thus 1 would be era in Jain Mahārāstrī, while it is an or star.in the principal Trakrt. (ii) Non-initial is invariably changed to T. while initial p ie changed to o optionally. But in Jain Mahārāstri, generally the initial # is retained (iii) In Jain Blalıārāstri, s4 words are used here and there. Besides these general characteristics we find that the language of qazfi is influenced by the Ardlamāgadhi language, for we come across forms like F. C'ases are interchauged. For instance Loc. is used for Inst. Siinlasly, Inf. is used for Aus. and vice versa True to the tradition of epic writers, the author has sustained the narratse interest to the end of the book. But the peculiar feature of his book, is the introduction of religious sermons in many places The author loses no opportunity of doing this. We may even venture to say that ho is at pains to introduce such sermons and they occupy the major portion of the book. The author is at his best wlien writing these sei mons. He also does his duty equally well in giving descriptions of countries, tonns and kings, though such descriptions are free from the high ornamental style of later times. The vocabulary is simple and Desi words are used freely. The style is. thus, suited to the intellectual level of the average reader for whom it is intended. SUMMARY (6). Chapter I. The author Legus leis work by offering saluations to the twentyfour Tirthanharas, théir Ganadharas and other great sages. He then gives his intention of a rating the story 1 ·(xi) of Padma (Rans) as it fine linen handled Jorn traditionally. * The origin of the sorld and racrs, Råma's departure to the forest; birth of lolana ( Inva ) and Ankosi (Kusu), Māmi's Lilxration and lia varinas previous pristance rate the seren topics in this Parāna. (32). He then* girec a very brief sommars of all the chapters Chapter I, therefore, serres as a table of contents for the whole book. Chapter II. "In the Island of Jambudwipa, in the southern part of the Bharata country, there is a country named Blagadba (1). "In the very midst of this country, there was an ancient town named Rajapora.' (8). A king br numr TUTE ruled there. (15). There was another town by him. Kondigrāma where uimi an excellent king by name Siddhartha (21) Jo fad a wife called Trifala (2). Jahārīra, the twenty-fourth and last Propliet of the Jains ay born of them. Once upon a time, the l'im Jina laring known the Infect of the sorldly life brume fall of detachment and entered the a-cetic order (29). After he got omni cionon, ba wandered enlightening the nobile bringe by lia preaching (36). In the course of his sansieringe Wahvira oner vent to the great Vipolt mountain (:37). Indra with various other gods 'went to Jishisim to pay reupects (34.17). Sbrenika the king of Jagdha, went there to pay lontage to Balárira (4*). In the sembly of king and gola, Gautama, the foremont disciple of Mahårim, asked himn aluat religion (GO). "Then Jina husing a stelle voicr preached in Ardhrmåridhi language the religion which cuand welfare of all the living firinga (61). Malåsin's sprinn:--The world conciata wf living and non-living ub-170C***. The yol which + ·(xii) is originally pure comes into contact with Karma and enjoys happiness or misery according as its actions are good or bad. It has to wander through the four existences of gods, human beings, lower creatures and hell beings. It is only with difficulty that the human birth is obtained. There are some men who even after getting the human birth do not make good use of it and lose it like the nectar in the hand. While others turn it to good account and obtain infinite bliss. Jain religion is like a boat to cross the ocean.of worldly life ( 62–96). Listening to this sermon, the gods, the kings as also king Shrenika returned (98). Shrenika sa w Mahāvīra in the dream and asked him his doabts (102). Then he woke up, he pondered over the sermon of Mahāvīra and some doubts occurred to him about the life of Rāma. In order to get his doubts removed, he became eager to go to Mahāvīra. Chapter III. Accordingly he went to Gautama, the foremost disciple of Dahăvīra Shrenika then disclosed his doubts about Rāmāyana and expressed his desire to listen to the history of Rāma from him. Before narrating the story of Rāma, Gautama gave the detailed information and history of the Universe. The human world is situated in the middle of the Universe. In its centre is the continent of Jamba which is gurrounded by Lavana ocean, The Jambu Dvīpa has got six mountains which divide it into seven countries such Bbarata, Airārata and others. In the Bharata country were born the fourteen Kulakaras of whom Nābhi was the last. He had a wife named Marodevi. Vīsabha, the first prophet of the Jains, was born of lier ac ·(xiii) womb. When he was born, Indra with various other gods came down to the house of Nābhi. The delighted gods showered jewels on the house of Nábhi. Harinegamesin, the general of the army of gods, took the Jina Vrsabha in his hands and brought him near the king of gods The gods then took him to the mountain Meru where they bathed him with the water of the milky ocean. After offering prayers. Indra brought back Vrsabba and caded him to be placed on the lap of his mother Then the gods returned. When Vrsabha was grown up, he assumed the kingship and carried on the government He had hundred sons besiilea Bharata and Bahubali who were prominent and had two daughters named Brāhmi and Sandari. It was in his time that the orders of Ksatriya, Vaisya and Shüdra were established. Once en seeing a blae garment, he became averso to worldly life and thought of practising penance. Oo learning this thought in liis mind, the Lokaotika gods came down and praised him for the same. The. thoy, along with Vrsabha, went to the park Vasantatilaka where the Jina took the initiation of a monk. The gods having celebrated the festivity for renunciation of the Jina, went to their respective places. And the Jina wandered on the earth in thr company of foor thousand ascetics Once Vami and Vinami went to Vrsabha and stood near hion with swords in their hands. Then Dharanendra went there and askrd, 'For what reason are you both standing near the Jina'. Xami replied, 'Oh lord, we have no royal splendoor and it is for this purpose that we have approached the Jina'. As soon as these worde vere attered, Dharana 1e-stowed on them dirarse lores poceeasing supernatural powers. The best mountain Vaitahya was recommended ·(xiv) for their residence. The demi-gou Nami, having yone to the southern range of that mountain, founded fifty cities. In the northern range also were founded many cities. And this region became the residence of the Vidyâdbaras And these Vidyadharas living in both the ranges enjoyed all prosperity and happiness and followed the pare path of religion preached by the Jina. Chapter IV. Then the revered Tirthankaja began to wander orer the earth Once in the course of his wandering he went to Gajapura where ruled king Shreyansa. When he started on his begging tour, it was only after a long time that he was offered the juice of sugar-cane by hing Shrejānsa, the people being ignorant of the mode of offering alms to the ascutics. By the annihilation of Ghāti Karmas, he got omniscience Knowing the attainment of omniscience, the gods went to pay homage. Then the Ganadbara said, "Revered sir, tho living beings being helpleas wander in the infinite worldly life; tell them the means to cross it". Thereupon, the Jina delivered a sermon on the spligion to be observed by the monks and householders Vrsabhi's sermon:-- * The five great vows, the five ways of carefulness and the three controls constitute the religion of the ascetics'. That which is possessed of the five lesger vous and is spread over the seven disciplinary vows, is the religion of householders. Listening to the words of religion preached by the Jina, the crowds of men and gods obtained right faith and ·*(XD)' became averse to worldly life.' " Some of them became ascetics; others accepted the rows of the householders'. *At that time, full sovereignty was obtained by king Bharata'. The bandred cons of the revered Jida Vrsabba accepted monkhood'. Bahubali was always hostile to Bharata A fight ensacd between them in which Bharata was defeated. But at this iery moment, Băhalali was enlightened, determined to be an ascetic and began to practise penance Sow the king Shruika asked Gautama about the origin of the class of Brahmins. In reply, Gautama said:- Origin of the Brahmins:- Once king Dharata invited the ascetics in the company n£ Vrsabla to take food in his house. But this being not allowed for the ascetics, they declined it. Bbarata then invited the householders and honoured them greatly. Matisāgara, a minister of Ling Bharata told him a prophecy that the house-holders honoured by Jiim will be heretics in the time of Jlahās ira, the twenty-fourth Tirthankarı. At this, Bharata ordered them to be banished. Thereupon being teased by the people, they gought resort of Vrsabha. Vshibhia prohibited Dharata from teasing them in the words, * Do not strikn'(U) On this account, they were called Balianas (Brahmins ). • Ilaving shown the path of religion to the people, the rivered lord of the three world. ( Vrsabha ) obtained liberation on the mountain Astăpada '.

·10 and hd 4 पउमचरियं । kakumbht: सिद्धमुरकिनरोग-दणुयाभुणिन्दयन्दपरिमहिये। 2" उसहं जिणवरयसदं अवसप्पिणिभाइतित्थयरं ॥३॥ अजियं विजियफसायं अपुणमयसंभवं भवविणास। अभिनन्दणं च सुमई पउमाभं पउमसच्छायं ॥२॥.. तिजगुत्तमं सुपासं ससिप्पमं जिणवर कुसुमदन्तं । अह सीयलं मुणिन्द सेयंसं चेव वसुपुजं ॥३॥ विमलं तहा अणन्तं धम्मं धम्मासयं जिणं मन्ति। कुन्युं क्सायमहणं अर जियारि महामार्ग ॥४॥ माहं मालयभचाहं मुणिमुन्वयसुवयं तियसनाह । पउमस्स इम चरियं जस्स य तिच्छे समुप्पनं ॥५॥ नमि नेमि नह य पासं उरगमहाफणिमणीसु पजलियं वीरं विलीणरयमल तिहुयणपरिवन्दियं भययं ॥ ६॥ अन्ने विजे महारिसि गणहर अणगार लद्धमाह। मणवयणकायगुत्ते सन्बे सिरसा नमसामि ॥ ७ ॥ नामावलियनिवद्ध आयरियपरंपरागयं सी. वोच्छामि पउमचरियं अहाणुपुन्धि समासेण ॥ ८ ॥ को बपिणऊण तीरइ नीसेसं पउमचरियसंपन्धं । मौतण फेवलिजिणं तिकालनाणं हाइ जस्स ॥९॥ जिणवरमुहाओ मच्छो जो पुब्धि निग्गी बहुविनप्पो सो गणहरेहि धरिओं ससेवमिणो य उपट्टी ॥ १० ॥ . 24 पर५LITE gand -- ·(२) dountain एवं परंपराए परिहाणी पुन्वगन्यअच्छाणं । ...नाऊण कालभावं न रूसियब्ध बुहजणेणं ॥ ११ ॥ अस्थत्थ विसमसीला केवि नरा दोसगहणतल्लिच्छा। तुट्ठा वि सुभणिएहिं एवं पि गुणं न गेण्हन्ति ॥ १२ ॥ सन्यन्नुभासियत्यं भणन्ति कइणो जहागमगुणेणं । किं यजसइभिन्ने न रियइ तन्तू महारयणे ॥ १३ ॥ एत्थं चिय परिसाए नराण चित्ताइ बहुवियप्पाई । को सक्को येतुं जे पवणहयाई व पत्ताई ॥१४॥ तित्थयरेहि वि न कयं एक्कमयं तिहुयणं मुयधरेहि । अहारिसेहि किं पुण कीरइ इह मन्दबुद्धीहि ।। १५ ॥ जइ वि हु दुग्गहहियओ लोगो यह कूड़कवड़मेहावी। तह वि य भणामि संपइ सवुद्धिविहवाणुसारेणं ॥ १६ ॥ देह रोगाइण्णं जीयं तडिविलसियं पिव अणिञ्च । नवरं कन्वगुणरसो जाव य ससिसरगहचक्कं ॥ १७ ॥ तमा नरेण निययं महइमहापुरिसकित्तणुच्छाहं । हियए चिय कायव्यं अत्तार्ण चेयमाणेणं ॥१८ ।। ते नाम होन्ति कण्णा जे जिणवरसासणम्मि सुइपुण्णा। अन्ने विदूसगस्स व दारुमया चेव निम्मविया ॥ १९ ॥ तं चैव उत्तमङ्गं जं घुम्मइ घण्णणाइ सामन्ने । अन्नं पुण गुणरहियं नालियरकरयं चेव ॥ २० ॥ जिणदरिसणुजया वि हुने नयणा ते हवन्ति सुपसत्था । मिच्छत्तमालिया पुण चित्तयरेणं व निम्मविया ॥ २१ ॥ जिणवरकहाणुरत्ता दन्ता ते होन्ति कन्तिसंजुत्ता । सेसा सिलेसकले जाया वि हु क्यणबन्धम्मि ॥२२॥ म ·. कि नामिया कीगइ यहुविहससुगन्धगन्धलुझाए । मुसुयत्यगन्धगन्धं जा न वि जाणेइ लॉगम्मि ॥ २३ ॥ जे वि य सममुलाचं भणन्ति ते उत्तमा इई ओट्टा । अन्ने सुत्तजन्दगा पट्टीमंयुझसममरिसा ।। २४॥ जा जाणइ समयरम मा जीद्दा सुन्दरा हवइ लोए । दुव्ययणतिपयधारा सेसा छुरिय ब्व नवघडिया ॥ २५ ॥ तंपिय यह पहाणं मुहकमलं जे गुणेसु नत्तिलं । अग्नं विलंघ भण्णइ भरियं विय दन्तकीडाणं ।। २६॥ जो पढह मुणह पुरिसो मामण्णे उजमेह सत्तीप। मो उत्तमा हु लोए अनी पुण सिप्पियको व्य ॥२७ ।' मव्यायरेण एवं पुरिसेणं उझिऊण भूढन्तं । होयव्यं नयमइणा जिणमामणभत्तिजुत्तेण ॥ २८ ॥ अह पउमचरियतु वीरमहागयवरेण निम्मथिए । मग्गे परंपराप अन्ज वि कालगण गमो ॥ २९ ॥ तह कइवरगयमयगन्धलोलुओ महुयरो व्य मग्गेणं । पयदाणविन्दुदिट्ठी अहमवि नेण चिय पयहो॥ ३० ॥ सुत्ताणुसारमरिसं रइयं गाहाहि पायडफुडत्थं। विमलेण पउमचरियं संखेवणं निमामेह ।। ३१॥ ठिइससमुप्पत्ती पत्थाणरणं लपंकुसुप्पत्ती। निव्याणमणेयभवा सत्त पुराणेत्य अहिगारा ॥ ३२॥ परमस्स चेट्टियमिणं कारणमिणमोऽहिगारसंजुत्त । तिसलासुपण भणियं सुत्रं संक्षेपमो मुणह ॥ ३३॥ वीरस्म पयरठाणं विउलगिरीमन्थए, मणभिरामे । नद्द इन्दभूइकहियं सेणियरण्णस्स नीसेसं ॥३१॥ .

·कुलगरवंसुप्पती नीईए लोगकारणं चेय। उसमजिणजम्मणुभव अहिसेयं मन्दरगिरिम्मि ॥ ३५॥ उपएसं चिय विविहं लोगस्स य अत्तिनास चेव । सामण्णकेवलुभव अइसयकुसुमोहवुट्ठीओ ॥ ३६॥ सव्वसुरासुरमहियं निव्वाणं परममोक्खमाहप्पं । भरहस्स बाहुबलिणो तह संगामं जहावत्तं ॥ ३७॥ जाईण य उत्पत्ती कुतित्थगणविविहवेसधारीणं । विजाहरपंसस्स य उप्पत्ती विज्जुदन्तस्स | उक्सगं पिय धोरं मुनियरवसहस्स संजयन्तस्स । केवलनाणुप्पत्ती विजाहरणं च धरणेणं ॥ ३९॥ अजियस्स य उप्पत्ती पुण्णघणसुहासुहं समोसरणे । विजाहरस्स दिन्नं सरणं जह रक्खसिन्देणं ॥ ४० ।। दिनं रक्खसवइणा ठाणं च वरो जहा कुमारस्स । सगरस्स य उप्पत्ती दुक्खं सामण्णनियाणं ॥४१॥ अइकन्तमहारक्खो जम्मणविहवस्स कित्तणं चेव । तह रक्खसवंसस्स य पचत्तणं चेव नायव्यं ॥ ४२ ॥ चाणरकेऊण तहा बंसुप्पत्ती कमेण नायव्वा । तडिकेसिस्स य चरियं उदहिकुमारेण सहियस्स ॥ ३४ ॥ किमिन्धियन्धयाणं सिरिमालाखेयराण आगमणं । वहणं च विजयसीहस्स कोवणं असणिवेयस्स ॥४॥ अन्धयवहं पवेसो पायालंकारपुरवरे तइया । किकिन्धिपुरनिवेसं महुगिरिउवरि मणभिरामं ॥४५॥ लङ्कागमणपवेस सुकेसिपुत्ताण क्लमहन्ताण । निग्यायमरणहेऊ मालिस्स य संपयं विउलं ।। ४६ ॥

·*
वेयड्वदपिवणाए सेढाए चकवालनयरम्मि ।
इन्दस्म य उयत्ती विजाहरसेडिसामितं ॥४७॥
मालिस यह जुने चेसमणकुमारजम्मणुमन्ती ।
कुसुमन्नवरुनागे सुमालिपुत्तस्स य पवेसं ॥४८॥
केकसिसहमजागं निदरिसणं तन्य पग्ममुमिणाणं ।
जणणं च दहमुहस्मय विज्ञासमुवासणं चेव ॥ १९॥ .
खोहं जस्खस्म अणाढियस्म तह आगमं मुमालिस्म ।
मन्दायरी' लम्भं कनाण निरिक्वणं चेव ॥ ५० ॥
तह भाणुकण्णचरिये कोय वेसमणउम्भयं चेव ।
रक्म्बसजक्वाण रण धणयस्स तवा य नायन्यो । ११ ॥
दहमुहलवागमणं अवलोयणपुच्छणं जिणवराणं ।
हरिसेणस्स य चरियं पुण्णं नह पायमहणं च ॥ १२॥
गहणं मत्तमहागय भुवणालंकारनामधेयस्स !
ठाणं जमस्म लद्धं रिकवरयाइकिकिन्धी॥ ५३॥
दहवयणदूसणाणं पायालंकारपुरवरपवेसं ।
चन्दायरम्स विरहे अणुगहादुक्खसंघटं ॥ ५४॥
नं सो विराहियपुरे सुग्गीवसिरीसमागमं चेव । .
चालिस्स य पवजा बोहं अट्ठारयनगस्त ॥ ५५ ॥
सुग्गीवमुतागए लम्भ मरणं च साहमगइम्स ।
संताय चिय परमं वेयडगमं दहमुहस्स ॥५६॥
अणरप्पासहमकिरणाण ताण वेरग्गजननासं च।
महुपुब्यमवरखाणं उयरम्भाए य अहिलासं ॥५७ ॥
विजाणं चिय लम्भ महिन्दययस्म लच्छिनासं च ।
दहमुहमन्दग्गमण पुणरवि य नियत्तणं चेव ॥ १८॥

·अणगारमहरिसिस्म वि अणन्तविरियस्स केवलुप्पत्ती
रावणनियमग्गहणं हणुयल्स समुभवं चेव । ५९ ॥
अट्ठाययस्स उवरि महिन्दपल्हायरिसणसिणेहं !
पवणञ्जयस्स को तह अञ्जणउन्झण चेव ॥१०॥
सिह च मुणिवरेण हणुयपरम्भवसमूहसंबन्धं ।
सई हणुरूहपुरे कया य पडिसृरनामेणं ।। ६१ ॥
भूयाडवीऍ मझे पवणञ्जयखेयरस्स य निओगं ।
तह दरिसणूसबसुहं विजाहरिअक्षणाएँ समं ॥ ६२ ॥
पवणञ्जयपुत्तमहावलस्स नह दारुपां रणं परमं ।
रजं दसाणणस्स य जिणउस्सेहन्तरं चेव ॥ ६३ ॥
बलकेसवपडिसतूण चेट्टियं चकवट्टिपमुहाणं ।
दसरहरज्जुप्पत्ती केगइवरसंपयं परमं ॥ ६४॥
इन्देण समं जुझं काऊण य गिण्हियं दहमुहेणं ।
संवेगसमावन्नो नरवइ दिक्ख समणुपत्तो॥६५॥ •
गमस्स लक्षणस्स य भरहस्स य तह य सत्तुनिहणस्म ।
. उप्पत्ती सीयाए विदेह तह सोगसम्बन्धं ॥६६॥
नारयसीयलिहणं दट्टण सहायरस्स मूढत्त ।
कनासयंवरत्थं उप्पत्ती चावरयणस्स ॥ ६७॥
दसरहनिवस्स दिक्वं पासे मुणिसन्यभूयसरणस्म ।
ववगयभवाण कहणं समागमं चेच सीयाए ॥ ६८॥
केगइपरस्स लम्भं रजं भरहस्स परममाहप्पं ।
तह लक्षणो य रामो सीया य गया विदेमम्मि ॥ ६ ॥
नह बजकपणनरबह-विचेट्टियं घरकुमारिलम्भं च ।
चसिकाररुद्दभूई विमोचणं यालिखिल्लम्स ॥ ७० ॥

·(७)
अरुणुग्गामासन्न रामपुरिनिवसणं परमरम्म ।
वणमालासंजोयं अइविरियसमुन्नई चेच ॥ ७१ ॥
लामो जियपउमाए कुलदेसबिहसणाण उपसग्ग।
वंसगिरिमत्थावरि जिणहरकरणं च रामेण ॥ ७२ ॥
दृट्टण दाणविभवं जडाउणो नियमलद्धमाहप्यं ।
नागरहारोहं चिय संयुक्झविवायणं चेव ॥ ७३॥
अंगहपुत्तागमणं खरदूसणविग्गहें परमधारं ।
सायाहरणनिमित्तं सांगं चिय रामदेवस्स । ७॥
सिग्ध वियहियस्स य श्रीगमणं दूसणस्स य यहं च ।
रयण डिविजनास मुग्गीयसमागम चेव ॥ ७५॥
साहसगइस्स य यहं सीयापडियत्तिकारणं लम्भ ।
मिलणं बिहीसणेण विजायलासिसंपत्ती ॥ ७६ ॥
तह कुम्भयण्णइन्दइ भुयद्गपासेसु बन्धणं परमं ।
लक्षणसलिपहारं तह य विसल्लागर्म चेव ।। ७७ ॥
दहमुहपर्वसणं चिय भवणं जिणसन्तिसामिनाहस्स ।
तह पाडिहेरगमणं लङ्काएँ पवेसणं चेव ।। ७८ ॥
चक्कुपची तह लग्वणस्म दहमुहविवायणं चेय ।
घरजुबईण पलायं आगमणं चेय केवलिणा ॥ ७९ ॥
इन्दइपमुहाण तहा दिक्खा सीयासमागमं वत्तं ।
नारयलबागमणं साएयपुरीपवेसं च ॥ ८० ॥
पुग्यभवाण य चरियं भरहगयाणं जहा समक्खायं ।
भरहस्स य पन्यजा विओ चिय लक्खण रज ॥ ८ ॥
लद्धा मणौरमा वि य सिरियच्छालीढदेहधारिस्स ।
मरणं च समावग्नं सुमहल्लवणस्स संगामे ॥ ८२॥

·(८) महरापुरिदेसस्स य उवसग्गविणासणं जणवयस्स । सत्तरिसीण उवत्ती सीयानिवासणं चेव ॥ ८३ ॥ अह बंजनधनरवइदिट्टा सीया लवंकुसुप्पती । जेऊण नरवरिन्दे पियरेण समं कयं जुझं ॥ ८४॥ सयल जणभूसणाणं नाणुपत्ती सुराण गमणं । वत्तं च पाडिहरं सीयाएँ भीसणभवोहं ॥ ८५॥ घोरं तयोविहाणं कयन्तवयगे सयंवरे खोहं । दिक्खा य कुमाराणं भामण्डलदुग्गई चेव ॥ ८६ ॥ हणुयस्स य पव्वजा लक्खणपरलोगगमणहेउम्मि । लवणकुसाण य तवो रामपलावं च सोगं च ।। ८७ ॥ पुष्यभवदेवजणियं दिक्खं चिय राघवस्स निग्गन्ध । केवलनाणुप्पत्ती तहेव निवाणगमणं च ।। ८८ ।। सव्वं पि एवमेयं सुणन्तु इह सजणा य मज्झत्था । सिद्धिपहं संपत्तं पउम विमलेण भावेण ।। ८९ ॥ एयं अट्ठमरामदेवचरियं वीरेण सिटुं पुरा पच्छा उत्तमसाहबेहि धरियं लोगस्स उभासियं । एताहे विमलेण पायडफुड गाहानिवद्ध कयं सुत्तत्थं निसुणन्तु संपइ महापुण्णं पवित्तक्खरं ।। ९० ॥ ॥ इति पउमचरिए सुत्नविहाणो नाम उद्देसी समत्तो ।

·.
(१०)
चञ्चरचउकमणहर-पेच्छणयमहन्तमहुरनिग्धोसं।
पण्डियजणसुसमिद्ध अक्खलियचरित्तवहुसत्थं ॥ १३ ॥
किंजंपिएण बहुणा तं नयरं गुणसहस्सआवासं।
अमरपुरस्स य सोहं घेत्तूण व होज निम्मवियं ॥१४॥
एवंविहे य नयरे वसइ निवो तत्थ सेणिओ नाम ।
नरवइगुणेहि जुत्ती वेसमणो चेव पच्चक्खो ॥१५॥
भमरनिभनिकेसो वियसियवरपउमसरिसमुहसोहो।
घणपीणकढिणखन्धो थोरुन्नयदीहवाहुजुओ ॥ १६ ॥
वित्थिपणपिहलवच्छो करयलसमगिझललियतणुमहो ।
मयरायसरिसकड़ियड समहियवरहत्थिहत्थोरू ॥१७॥
कुम्मवरचारुचलणो सोपणियपचओ व दिप्पन्तो।
चन्दो व्व सोमवयणो सलिलनिही चेव गम्भीरो॥१८॥
तं नथिन-याणइ नरिन्दविनाणनाणमाहप्पं ।
सम्मत्तलद्धबुद्धी गुरुदेवयपूयणसमत्थो ॥ १९ ॥
विविहकलागमकुसलो वि माणयो तस्स घरनरिन्दस्स ॥
सुचिरं पि भण्णमाको गुणाण अन्तं न पाविजा ॥२०॥
अत्येत्थ भरहवासे कुण्डग्गामं पुरं गुणसमिद्ध ।
तत्थ य नरिन्दवसहो सिद्धत्थो नाम नामेणं ॥ २१ ॥
तस्स य बहुगुणकलिया भजा तिसल ति रूपसंपन्ना।
तीए गन्मम्मि जिणो आयाओ चरिमसमयाम्म ॥ २२॥
आसणकम्पेण सुरा मुणिऊण जिगेसरं समुप्पग्ने ।
सम्ये वि समुन्धलिया परिओसुभिमरोमचा ॥ २३ ॥
आगन्तूण य नयरे गन्धोदयवारिवरिसणं काउं ॥
पेतूण जिणवरिन्दं मन्दरसिहरम्मि संपत्ता ॥ २४ ॥

·यह (११) ठविऊण पण्डुकम्बल-सिलाए सीहासणे मणिविचिते। अभिसिञ्चन्ति सरिन्दा खीरोदहिवारिकलसेहि ॥ २५॥ आकम्पिमो य जेणं मेरू अङ्गुट्टण लीलाए । तेणेह महावीरो नाम सि कयं सुरिन्दहिं ॥२६॥ नमिऊण जिणवरिन्दं थोऊण पयाहिणं च काऊणं । पुणरवि माउसयासे टवेन्ति देवा तिलोयगुरूं ॥२७॥ सुरवइदिन्नादारो अङ्गुट्टयअमयलेवलेहेणं । उम्मुकायालभायो तीसइवरिसो जिणो जायो ॥२८॥ अह अभया कयाई संवेगपरो जिणो मुणियदोसो। लोगन्तियपरिकिणी पधजमुवागओ वीरो ॥ २० ॥ म्मरहियस्स तस्स छाणोपोगजुत्तस्स । सयलजगुजोयगरं केवलनाणं समुप्पन्नं ॥ ३०॥ रहिरं खीरसवणं मलसेयविवलियं सुरभिगन्धं । देहं सलक्खणगुणं रविप्पमं चेय अइविमलं ॥ ३१ ॥ नयणा फन्दणरहिया नहकेसा पट्टिया य निदा य। जोयणसयं समन्ता मारीइविवजिमो देसो ॥ ३२ ॥ जत्तो टवेइ चलणे तत्तो जायन्ति सहसपत्ताई। फलभरनमिया य दुम्मा साससमिद्धा मही होइ ॥३३॥ आयरिससमा धरणी जायह इह अद्धमागही वाणी। सरए.व निम्मलाओ दिसाओ रयरेणुरहियाओ॥ ३४॥ टायर जस्थ जिणिन्दो तत्थ य सीहासणं रयणचित्तं । जायणघोसमणहरं दुन्दुहि मुरकुमुमबुट्टी य ॥३५॥ एवं सो मुणिवसही अट्टमहपाडिहेरपरियरियो। विहरइ जिणिन्दभाणू वोहिन्नो भवियकमलाई ।। ३६ ।। .

·(१२)
अइसयविहइसहिओ गणगणहरसयलसङ्घपरिवारो।
विहरन्तो चिय पत्तो विउलगिरिन्दं महावीरो ॥३७॥
नाऊण देवराया विउलमहागिरिवरे जिणवरिन्द ।
एरावणं बलग्गो हिमगिरिसिहरस्स संकासं ॥ ३८ ॥
सिंदूररश्यकुम्भं विरइयनक्खत्तमालकयसोई।
घण्टारवनिग्धोसं गण्डयलुब्भिन्नमयलेहं ॥ ३९ ॥
गुमुगुमुगुमन्तमहुयर-निलीणमयसुरहिवासियसुयन्धं ।
चलचवलकण्णचामर-चाउ ब्वन्तधयमालं ॥३०॥
सामाणियपरिकिण्णो अच्छरसुग्गीयमाणमाहप्पो ।
सव्वसुरासुरसहिओ विउलगरि आगओ इन्दो ॥४१॥
दहण जिणवरिन्दं करयलजुयलं करीय सीसम्मि ।
सको पहट्टमणसो थोऊण जिणं समाढत्तो ॥ ४२ ॥
मोहन्धयारतिमिरे सुत्तं चिय सयलजीवलोथभिणं ।
केवलकिरणदिवायर तमेव उज्जोइयं विमलं ॥ ४३ ॥
संसारभवसमुद्दे सोगमहासलिलवीइसंघटे ।
'पोओ तुम महायस संतारो भवियवणियाणं ॥ ४४ ॥
संसारभवकडिल्ले संजोगविओगसोगतरुगहणे।।
कुपहपणट्ठाण तुमं सत्थाहो नाह उत्पन्नो ॥ ४५ ॥
तुह नाह को समत्थो सन्भूयगुणाण कुणइ परिसंसा ।
सुइरम्मि भण्णमाणा अवि घाससहस्सकोडीहि ॥ ४६॥
थोऊण देवराया अन्ने वि चउब्विहा सुरनिकाया ।
भावेण कयपणामा उपविट्ठा सन्निवेसेसु ॥ ४७ ॥
मगहाहियो वि राया दट्टण सुरागमं जिणसगासे ।
भडचडयरेण महया तो रायपुराओ नीहरिओ ॥४८॥

·(१३)
पत्तो य तमुहेसं मत्तमहागयवराओ उत्तिषणों।
थोऊण जिणवरिन्दं उबविट्टो मगहसामन्तो॥४२॥
मुन्यविमिम्मियमागं जायणपरिवेदमण्डलाभाय ।
पायारतिटणमणिमय-गोउरवित्थिण्णकयसादं ॥५०॥
मह दोणि य यक्वारा अट्टमहाधयवडायसंजुत्ता।
अट्ट नाडयाई दारे दारे य नचन्ति ॥ ५१ ॥
सोलस घरवादीओ फमलुप्पलबिमलसलिलपुण्णाओ।
चउमु यि दिसामु मझे हयन्ति चत्तारि चत्तारि ॥५२॥
भयवं पि तिहुयणगुरु विचित्तसीहालगे मुहनिविहो।
छत्ताइछत्तचामर- असोगभामण्डलसणाहो ॥१३॥
एवंविहम्मि तत्तो सुरयरमेठीण जणसमूहम्मि ।
पत्तय पत्तयं यस्यारं कित्तइस्मामि ॥५४॥
पढमम्मि य यासारे परिमा निग्गन्यमहरिसीणं तु ।
तयणन्तरं पिघीए सोहम्माईसुरवहणं ॥ ५५॥
तइयम्मि य यखारे परिसा अजाण गुणमहन्तीणं ।
तत्तो परंतु नियमा जोइसकनाण परिसा य ॥५६॥
वन्तरवहण तत्तो परिसा उण भरणयासियवहणं ।
तत्तो परंतु नियमा जोइसियाणे सुरवराणं ॥ ५७ ॥
यन्तरमवणिन्दाणं वक्खारेसु य हबन्ति परिमानो।
सोहम्माईण तमो देवाणं कप्पवासीणं ।। ५८ ॥
अवरम्मि य धक्खारे परिसा मणुयाण नरवरिन्दाणं ।
होइ तिरिक्साण पुणों परिसा पुग्घुत्तरे भागे ॥ १९ ॥
एवं पसन्नचित्ते सुरघरमेलीण पत्थिवसमूहे ।
पुच्छइ धम्माधम्मं तित्थपरं गोयमा नमि॥१०॥

·(१४)
तो अद्धमागहीए भासाए सबजीवहियजणणं ।
जलहरगम्भीररवो कहेइ धम्मं जिणवरिन्दो ॥ ६॥
दव्वं च होइ दुविहं जीवाजीवा तहेव नायचं ।
जीवा हयन्ति दुविहा सिद्धा संसारचन्ता य॥ ६२॥
जे हान्ति सिद्धजिवा ताण अणन्तं सुहं अणोवमियं ।
अक्खयमयलमणन्तं हवइ सया वाहपरिमुकं ॥ ६३ ॥
तत्य य संसारत्था दुविहा तसथावरा मुणेयवा ।
उभप वि हुन्ति दुविहा पजत्ता तह अपजत्ता ॥६४॥
पुढवि जल जलण मारुय वणस्सई वेव थावरा भणिया ।
बेइन्दियाइ जाव उ दुविहतसा सन्नि इयरे य ॥ ६५
जते अजीवदव्यं धम्माधम्माइमेयभिन्नं च ।
भव्वाण सिद्धिगमणं तं विवरीयं अभव्वाणं ॥ ६६ ॥
मिच्छत्तजोगपंञ्चय तह य कसाएस लेससहिएम् ।
एएसु चेव जीवो कन्धा असुहं सया कम्मं ॥ ६७ ॥
नाणेण दसणेण य चारित्ततवेण सम्मसहिएणं ।
मणवयणकायगुत्तो अजणइ अणन्तयं पुण्णं ॥ १८ ॥
अचिहमेयभिन्न कम्मं संखेचओ समक्खायं ।
यज्झन्ति य मुञ्चन्ति य जीवा परिणामजोगेणं ॥ ६९ ॥
संसारपचन्नाणं जीवाण विसयसङ्गमूढाणं ।
जं होइ तक्खणसुहं तं पुण दुक्खं अगेगविहं ॥ ७० ॥
जाव य निमिसपमाणो कालो बच्चेज नरयलोगम्मि ।
तावं चिय नस्थि सुहं जीवाणं पावकम्माणं ॥ ७१ ॥
दमणेसु ताडणेसु य बन्धणनिम्भच्छणाइदोसेसु ।
दुपखं तिरिक्खजीवा अणुहबमाणा य अच्छन्ति ॥७२॥

·संजोगविप्पमागे लाहालाहे य रागदासेसु ।
मगुयाण इवह दुस्पं सारीरं माणसं चेव ॥७३॥
अप्पिट्टियदेवाण वि दहण महिट्टिप सुरसमूहे ।
जं उपजा दुपसं तत्तो गुरयं चवणकाले ॥ ७४॥
एयारिसम्मि घारे संसार चाउरडमम्माम्म ।
दुक्खेहि नगरि जीयो भट्टो मणुपत्तण लहह ॥७॥
लद्धे वि माणुसते सयराइकुलेसु मन्दविमयेनु ।
उत्तमकुलम्मि दुस्खं उप्पत्ती होइ जीवस्स ॥७६ ।।
उप्पनो वि हु सुकुले यामणवहिरन्धमूयकुणिखुजो। .
दुस्खेहि लहइ जीयो निरोगपश्चिन्दियं मयं ॥ ७ ॥
• सन्याण सुन्दराणं लद्ध वि समागमे अपुषणस्स।
न हविज धम्मवुद्धी मूढस्स उ लोभमाहेणं ॥ ७८॥
उष्पन्ना वि य बुद्धी धम्मस्मुवार कधम्महम्मेसु ।
तह वि य पुण भामिन न लहइ जिणदेसियं धम्म ॥७९॥
लण माणुसत्तं जम्स न धम्मे सया हवइ चित्र ।
तस्स किर करयलन्थं अमयं न चिय नरस्स ii com
केइत्थ धीरपुरिसा चारित गिहिऊण भावेण ।
अक्वण्डियचारित्ता जाव ठिया उत्तमट्टम्मि ॥ ८१॥
अन पुणो वि केई वीसं जिणकारणाइ भावेडं।
तेलोक्खामणकर अणन्नसोक्व समजान्ति ॥ ८२ ॥
अन्ने तवं विगिट्टे काउं थोवायसेससंसारा।
दो तिणि भये गन्तुं निधाणमणुत्तरमुवन्ति ।। ८३॥
काऊण तवमुयारं आराहिय धीवलेण कालगया ।
ते होन्ति यरअणुत्तर-विमाणचासेसु अहमिन्दा ॥ ८ ॥

·तत्तो चुया समाणा हलहरचकहरभोगरिद्धीओ।
भौचूण सुचिरकालं धम्मं काऊण सिज्यन्ति ॥ ८४ ॥
घेत्तृण समणधम्मं घोरपरीसहपराइया अन्ने ।
भन्जन्ति संजमाओ सेवन्ति अणुव्ययाणि पुणो ॥८६॥
तुहा हवन्ति अन्ने दरिसणमेतण जिणवरिन्दाणं ।
पञ्चमखाणनिवित्तिं न वि ते सुविणे वि गेण्हन्ति ॥ ८७॥
मिच्छत्तमोहियमई निस्सीला निव्वया गिहारम्मे ।
पचिसन्ति महाघोर संगाम विसयरसलोला।।८८॥
अन्ने वि करिसणाई वावारा विविहजन्तुसंवाधा।
काऊण जन्ति नरयं तिब्वमहावेयणं घोरं ।। ८९ ॥
मायाकुडिलसहावा कृड़ितुलाकृडमाणयवहारा ।
धम्मं असहहन्ता तिरिक्खजोणी उवणमन्ति ॥ ९०॥
उज्जुयधम्मायारा तणुयकसाया सहावभदा य ।
मज्झिमगुणे हि जुत्ता लहन्ति ते माणुसं जम्मं ॥ ९१॥
अणुषयमहन्वएहि य चालतवेण य हवन्ति संजुत्ता ।
ते होन्ति देवलोए देवा परिणाम जोगेणं ।। ९२ ॥
दसणनाणचरिते सुद्धा अन्नोनकरणजोएसु ।
देहे वि निरवयक्खा सिद्धि पावेन्ति धुयकम्मा ॥ ९३॥
तं अक्खयं अणन्तं अव्यावाहं सिवं परमसोक्ख ।
पायन्ति समणसीहा कम्मट्ठविवजिया मोक्ख । ९४ ॥
चउगइमहासमुद्दे जीवा घोलन्ति कम्मपडिवद्धा ।
य उत्तरेज केई मोक्तुं जिणधम्मयोहित्य ॥ ९५ ॥
संसारमहागिम्हे दुक्खाययतिब्ववेयणुम्हवियं ।
जिणवयणमेहसीयल-उल्हवियं सयलजियलोयं ॥ ९६ ॥

·(१७) अह ते मुगिनु धम्मं जिपावरमुद्दकमलनिग्गयं देवा । सम्मत्तलखवुद्धी गया य निययाइ टाणाई ॥ ९७॥ मगहाहिवी वि राया वीरजिणं पणमिऊण भावेण । सम्बपरिवारसहिओ कुसग्गनयरं समणुपत्तो ॥ ९८॥ ताव य दिवसवसाणे अत्थं चिय दिगयरोसमल्लीणो। मउलन्ति य कमलाई विरही चकायमिहुणाण ॥ ९९ ॥ उच्छरइ तमो गयणे मइलन्तो दिसिबहे कसिणवण्णो । सजणचरिउजोयं नजइ ता दुचणसहावो । १०० ॥ राया वि निययभवणे मणिदीवजलन्तकिरणविच्छुरिए । सयणे मुहप्पमुत्तो कुसुमपडोच्छश्यपल्ल३ ॥ १० ॥ निहं सेवन्तो चिय सुविणे वि पुणों पुणो जिणवरिन्दं । पच्छा पुच्छह य तो संसय परमं पयत्तेणं ॥ १०२॥ वणगुरुगभीरगजिय-निणायवहुतूरबन्दिसद्देणं । अह उट्टिो महप्पा थुम्वन्तो मङ्गलसरहिं ॥ १०३ ॥ चिन्तेऊण पयत्तो भणियं धीरेण धम्मसंजुत्तं । चकहराइनराणं भुवणमिणं हवह परिहाणं ॥ १०४॥ पउमचरियमि एत्तोमणो महं कुणइ परमसंदेहं । कह वाणरेहि निहया रक्खसवसहा अइयला वि ॥ १०५॥ जिणवरधम्मेणं विय महइमहाकुलसमुम्भवा जाया। विजासयाण पारं गया य बलगबिया धीरा ॥ १०६॥ मुव्यन्ति लोयसत्थे रावणपमुहा य रक्खसा सब्वे । चसलोहियमंसाई-भक्खणपाणे कयाहारा ॥ १०७ ॥ किर रावणस्स भाया महावलो नाम कुम्भयपणो त्ति। छम्मासं विगयभओ सेजासु निरतरं सुयह ॥ १०८॥ 3 ·(१८) जह वि य गएसु अङ्गं पेल्लिज्जइ गरुयपन्वयसमेसु । तेल्लघडेसु य कण्णा पूरिजन्ते सुयन्तस्स ॥ १०९ ॥ पडपडहतूरसई न सुण सो सम्मुहं पि वजन्तं । न य उद्देइ महप्पा सेजाए अपुण्णकालम्मि ॥११०॥ अह उट्टिओ विसन्तो असणमहाघोरपरिगयसरीरो। पुरओ हवेज जो सो कुलरमहिसाइणो गिलइ ॥ ११ ॥ काऊण उदरभरणं सुरमाणुसकुराइवहुए। पुणरवि सेजारूढो भयरहिमओ सुयइ छम्मासं ॥ ११२ ।। अन्नं पि एव सुब्बइ जह इन्दो रावणेण संगामे । जिणिऊण नियलबद्धो लकानयरी समाणीओ ॥ ११३ ॥ को जिणिऊण समत्थो इन्दं ससुरासुरे वि तेलोके । जो सागरपेरन्तं जम्बुद्दीवं समुद्धरइ ॥ ११४ ॥ एरावणो गइन्दो जस्स य वजं अमोहपहरत्यं । तस्स किर चिन्तिएण वि अनो विभवन मसिरासी सीहो मएण निहओ साणेण य कुञ्जरो जहा भग्गो । तह विवरीयपयत्थं कईहि रामायणं रइयं ॥ ११६ ॥ अलियं पि सव्वमेयं उववत्तिविरुद्धपञ्चयगुणेहिं । न य सद्दहन्ति पुरिसा हवन्ति जे पण्डिया लोए ॥ ११७ ॥ एवं चिन्तन्तो चिय संसयपरिहारकारणं राया। जिणदरिसणुस्सुयमणो गमणुच्छाहो तओ जाओ॥ ११८॥ घरकमलनियद्धा निग्गयालीसमत्ता महुरसरनिनायाञ्चन्तरम्मा पदेसा। तरुपवणवलग्गा पुप्फरेणुं मुयन्ता विमलकिरणमन्ताचभासा विसुद्धा ॥ ११९ ॥ ॥ इय पउमचरिए सेणियाचिन्ताविहाणो नाम बिईओ समुदसओ समता ।

·" विज्ञाहरलोगवण्णणं अन्याणिमण्डबन्यो मब्यालंकारभूसियसरीरो। मामलमउडमोत्तिय-किरणसमुन्नलियपायीढो ॥१॥ मी तत्थ मगहराया मुणिदरिसणकारणेकउच्छाहो । थारुहा घरगइन्दं परिहत्य लक्षणपसत्थं ॥२॥ अह निग्गी पुराओ गयवररहजोहतुरयपरिकिण्णो। बञ्चइ नरिन्दवसहो जत्यऽच्छद गोयमो भयवं ॥३॥ पत्तो य तं पएसं मुणिवरगणसंघमझयारम्मि । पच्छइ गणहरवसहं सरयरवि चेव तेपणं ॥४॥ ओयरिय गयवरामो काऊण पयाहिणं मुर्ण राया। पणमइ पहमणमो अअलिमउलं सिरे काउं॥५॥ दिनासीस घिय सो उपविटो मुणियरस्स पामूल । देहकुसलाइ सम्बं पुच्छर परमेण विणएणं ॥६॥ नाऊण य पत्थावं पुणरवि विणावयारसंजुत्तो। संमयतिमिरावहरं अह पुच्छह गोयमं राया ॥ ७ ॥ पउमचरिय महायस अहयं इच्छामि परिफुडं सोडे । उप्पाइंया पसिद्धी कुसत्यवादीहि विवरीया ॥ ८॥ जा रावणो महायस निसायरी सुरवरो व्य अविरिओ। • कद मो परिहओ चिय वाणरतिरिपदि रणमन्झे॥९॥ गमेण कणयदेहो सरण भिनो मओ मरण्णम्मि। सुग्गीवसुतारत्यं छिण विधारयो वाली ॥ १० ॥ गन्लूण देवनिलयं मुरयर जिणिऊण समरमन्मम्मि । दढकविणनियलबद्धो पवेसिओ चारगेहम्मि !! ११ ॥ मन्यन्यसत्यकुमलों उम्मासं मुयः कुम्भकणो थि।

·(२०)
कह वाणरेहि बद्धो सेउ चिय सायरवरम्मि ॥१२॥
भयचं कुणह पसायं कहेह तञ्चत्य हेउसंजुत्तं ।
संदेहअन्धयारं नाणुजोएण नासेह ॥ १३ ॥
तोभपइ गणहरिन्दो मुणेहि नरवसह दिन्नकण्णमणो।
जह केवलीण सिटे अहमवि तुम्हें परिकहेमि ॥१४॥
न य रक्खसोत्ति भण्णइ दसाणणो णेय आमिसाहारो।
अलियं ति सव्वमेयं भणन्ति जं कुकरणो मईमूढा ॥ १५॥
न य पीढवन्धरहियं कहिलमाणं पि देइ भावत्य।
पत्थिव हीणं च पुणो वयणमिणं छिन्नमूलं व ॥ १६ ॥
पढम खेत्तविभाग कालविभागं च तत्थ वण्णेहं ।
महइमहापुरिसाण य चरियं च सहकर्म सुणसु ॥ १७ ॥
अत्यि अणन्ताणन्तं आगास तस्स मज्झयारभ्मि ।
लोगो अणाइनिहणो तिमेयभिन्नो हवइ निच्चो ॥ १८॥
वेत्तासणसरिसोच्चिय अह लोगो चेव होइ नायब्यो ।
झलरिसमो य मझे उपार पुण मुरयसंठाणो ॥ १९ ॥
सन्यो य तालसरिसो तीसु य वलएसु होइ परिणछो।
मज्झम्मि तिरियलोओ सायरदीयेसु वहुएसु ॥२०॥
तस्स वि य मझदेसे जम्बुद्दीवो य दप्पणायारो।
पकं च सयसहस्सं जोयणसंखा पमाणेणं ॥ २१ ।।
सो य पुण सबओ च्चिय लवणसमुद्देण संपरिक्खित्तो ।
पउमवरपेइयाए दारेसु समुज्जलसिरीओ ॥ २२॥
मज्झम्मि मन्दरगिरी चउकाणणमण्टियो रयणचित्तो।
नवनउइ सहस्साई समुस्सिओ दस य वित्यिण्णो ॥२३॥
जोयणसहस्समेगं अहोगी यजपडलमल्लीणो ।
उवार च चूलियाए सोहम्मं चेव फुसमाणो ॥२४॥

·(२१) छच्चेव य चासहरा बासा सत्तेय होन्ति नायन्या । चौदस महानईओ नाभिगिरी चेव चत्तारि ॥२५॥ बीसं चनारगिरी चात्तीस हवन्ति रायहाणीयां । वैयड्दपन्यया वि य चौतीसं चैव नायब्वा ॥२६॥ अट्ट य सट्टीओ तह गुहाण सीहासणाण पुण तीम। उत्तरंदवकुमणं माझे वरपायचं दिव्यं ॥२७॥ दो कञ्चणकूडसया छञ्चब दहा हवन्ति नायन्या । चित्तविचिता य दुवे जमलगिरी होन्लि दो चय ॥२८॥ छन्मोगभूमिमागा वरपायवमण्टिया मणमिरामा । एपमु य टाणेमुं हवन्ति जिणचेइयवराई ॥२९॥ अद्द पत्तो लवणले दीया चत्तारि होन्ति नायन्या । जिणचइएस रम्मा भोगेण य दिन्चलोगसमी ॥ ३० ॥ जम्बुद्दीवे भरहस्स दक्विगे रम्बमाण दीयो न्यि ।। दीवो गन्धल्याणं अवरेण ठियो विदेहम्म ॥ ३ ॥ नत्ती एरवयस्म य किनगदीची उ होइ उत्तरओ। पुन्वविदेहरम पुणो पुचण ठिओं वरुणदीया ॥ ३२॥ भरहेरबएम नहा दाणी बुट्टी य होइ नायन्या । सेमेमु हो। कालो मेत्तमु अहिओ निच ॥ ३३॥ जम्युद्दीवाहिवई अणादिओ सुरवगे महिहीना। देवमहस्मसमग्गो सामित्तं कुणइ सबैसि ॥ ३४॥ आसि पुरा महमिणं उतरफुरुमरिमभोगमपुण्ण । घरकपरम्पउन मुममान्नुममासु अदरम्मं ॥ ३५॥ तिण्णेय गाउयाई उत्तं नाण दौर मणुयाणं। चउरसं संटा आउटिई निणि पल्ला ॥२६ , ·(२२) तुडियङ्ग भोयणगा विहसणङ्गा मयङ्ग वत्थना । गिहजोइदीवियगा भायणमल्लङ्ग कप्पदुमा ॥ ३७ ॥ एएहि मणभिरामं जहिच्छियं दसविहं महाभोग । भुञ्जन्ति निच्चसुहिया गयं पि कालं न याणन्ति ।। ३८॥ आउम्मि थेवसेसे मिहुणं जणिऊण परमलायणं । कालं काऊण तओ सुरवरसोक्खं पुण लभन्ति ॥ ३९ ॥ सीहादओ वि सोमा न वि ते कुप्पन्ति एकमेकस्स । सच्छन्दसुहविहारी ते वि हु भुञ्जन्ति सोक्खाई ॥४०॥ भरहेरवएसु ता हाणी बुट्टी य हवइ कालस्स । न य हाणी न य बुट्टी सेसेसु य होइ खेत्तेसु ॥४१॥ एवं सुणिउं राया पुच्छइ साहुं पुणो पणमिऊणं । केण करण मंणूसो उपजइ भोगभूमीसु ॥ ४२ ॥ तो भणइ गणहरिन्दो जे एत्थं उज्जुया नरा भद्दा ते भोगभूमिमग्गं लहन्ति साहुप्पयाणेणं ॥ ४३ ॥ जे कुच्छिएस दाणं देन्ति सुहभोगकारणनिमित्तं । ते कुजराइ जाया भुञ्जन्ति गयाण ज सोक्खं ॥४॥ जह खेत्तम्मि सुकिटे चीयं वह न तस्प्त परिहाणी। एवं सुसाहुदाणे विउलं पुण्णं समजेइ ॥ ४५ ॥ एकम्मि जह तलाए धेणुयसप्पेण पाणियं पीयं । सप्पे परिणमइ विसं धेणुसु खीरं समुभवइ ॥४६॥ तह निस्सीलसुसीले दिन दाणं फलं अफलय च। होही परम्मि लोए पत्तविसेसेण से पुण्णं ॥४७॥ एवं दाणविसेसो नरवइ कहिओ मए समासेणं । कुलगरवंसुम्पत्ती भणामि एत्तो निसामेहि ॥४८॥ ।

·. (२३) जह चन्दो परिवड्ढा ओसरह य अप्पणी सभायणं । उस्सप्पिणी वि बवर पयं अपसप्पिणीहाणी ॥ ४२ ॥ तस्याम्म कालसमए पल्लोयमअट्टमागसेसम्मि । पढमो फलगरयसभों उप्पन्नो पहिमुई नामं ॥ ५० ॥ जाईसपे महप्पा जाणहजो तिणि जम्मसंरन्धे । तस्स य सुई पसना वसह मुहं सबओ यमुद्दा ।। ५१ ॥ एवं समायान्ते काले तो सम्मुई समुप्पानो। खेमंकरो य एत्तो तो य खेमंधरो जामो ॥५२॥ सीमंकरो महप्पा जाओ सीमंधरो पयाणन्दो। तत्तो य चम्बुनामो उप्पनी भारहे चासे ।। ५३ ॥ दट्टण चन्दसूरे भीमी आसासिओ जणी जेणं । सिटुं च निरवसेसं जहवत्तं कालसमयम्मि ॥ ५४॥ तत्तो हये महप्पा उप्पनो विमलवाहणी धीरो। अभिचन्दो चन्दामो मरुदेवपसेणई नामी ॥५५॥ पए कुलगरयसभा चोद्दस भरहम्मि जे समुप्पना । पुहईसु नीइकुसला लोयस्स वि पियसमा आसी ॥५६॥ गिद्दपाययो विचित्तो वहुविहउजाणवाविपरिकिण्णो। भोगठिईणावासो जत्थ य नाभी सयं यसह ॥ ५७ ॥ तस्स य बहुगुणकलिया जोव्यणलावण्णरूपसंपन्ना। मरदेवि ति पिया सा भज्जा देवी च पञ्चक्खा ॥ ५८ ।। ताह श्चिय परियम्मं हिरिसिरिधिकित्तिबुद्धिलच्छीओ आण करेन्ति निचं देवीओ इन्दवयण ॥ ५९ ।। आहारपाणवन्दण-सयणासणमजणाइविणिओगं । घडन्ति देवयाओ वीणागन्धन्वनट्टेणं ॥ ६ ॥ .

·A (२४) अह अन्नया कयाई, सयणिजे महरिह सुहपसुत्ता । पेच्छद पसत्थमुमिणे मरुदेवी पच्छिमे जामे ॥ ६॥ वसह गय सीह वरसिरि दामं ससि रवि झयं च कलसं च । सर सायरं विमाण परभवणं रयणकृडग्गी ॥ ३२ ॥ सुमिणावसाणसमए जयसहुग्घुट्टतूरसद्देणं । छजर य नवविबुद्धा सरागमणे कमलिणि व्य ॥ ६३ ॥ कयकोउयपरियम्मा नाभिसयासं गया हरिसियच्छी। रयणासणीवविद्या कहा य पइणो परे सुमिणे ॥ ६४ ॥ नाऊणाय सुविण नाभी तो भणइ सुन्दरी तुझं । गम्भम्मि य संभूभी होही तित्थंकरो पुत्तो ॥६५॥ एवं सुणि बयणं मरुदेवी हरिसपूरियसरीरा। पप्पुलकमलनेत्ता परिओसुभिन्नरोमचा ॥६६॥ छम्मासेण जिणवरी होही गम्मम्मि चवणकालाओ। पाडे रयणवुट्टी धगओ मासाणि पारस ॥ ६७ ॥ गम्भट्टियस्स जस्स उ हिरण्णबुडी सकञ्चणा पडिया । तेणं हिरण्णगभी जयम्मि उवगिजए उसभो ॥ ६८॥ नाणेसु तीसु सहिओ गम्मे वसिऊण जम्मसमयम्मि । अह निग्गओ महप्पा खोभन्तो तिहुयणं सयलं ॥ ६९ ॥ दट्टण पुत्तजम्मं नाभी पडुपड़हतूरसद्दालं । महलविभूमाहियं आणन्द कुणइ परितुहो॥ ७० ॥ पुण्णाणिलाहयाई टुं चलियासणाइ देविन्दा । अपहियिंसरण ताहे पेच्छन्ति जिणं समुप्पनं ।। ७१ ॥ सझेण भवणवासी चन्तरदेवा वि पटहसणं । उन्ति ससंमन्ता जोइसिया सोहनापणं ।। ७२॥

·.
कायाहिया वि चलिया घण्टासण योदिया सन्ता।
सबिहिसमुदएणं पन्ति इहं माणुसं लोग ॥ ७३ ॥
गयतुरयवमहकेसरि-बिमाणवरवाहणेनु थारूदा ।
देवा चउप्पयारा तो नामिघरं समणुपत्ता ॥७४॥
बेरुलियबजमरगय-कोयणसुरकन्तपत्रलियं ।
पाटेन्ति रयणहि नाभिघरे हरिसिया देवा ॥ ७ ॥
सेणापिओ वि ताह घेतूण जिणेसरं सुरवहस्स।
उपगेइ फरयलत्थ मायावालं ठविय पासे ॥ ७६॥
काऊण सिरपणामं घेतण जिणं ससंभमो सको।
पुलयन्लो य न तिप्पइ अच्छीण सहस्समेत्तेणं ॥ ७७ ॥
तो सन्चसमुदएणं देवा यद्यन्ति मन्दराभिमुहा ।
गयण समात्थरला आभरणसमुजलियसिरीया ॥ ७८ ॥
दिहोय नगवरिन्दो फलिहसिलाविविहरयणपन्भारो।
मुललियलयाविलोलिय-पलम्बलम्बन्तवणमालो ॥ ७ ॥
सिहरकरनिवहनिग्गय-विविहमहामणिमऊहपजलिओ।
दलगइरविमलकोमल-परशुद्धयपाल्लवकरग्गो ॥ ८ ॥
वरतरुणतरुबरुग्गय-कुसुममुयन्धट्टमहुयरीगीओ।
धुलुहुलवहन्तनिम्मल-उग्गालिवहन्तजलनिवहो ॥ ८॥
हरिनउलबसहकेसरि-बराहरुरुचमरसाचयसमिद्धो।
विगयभय जणियमणहर-सच्छन्दरमन्तघणवन्दो ॥ ८२॥
गरुडयरकिन्नरोरग-किंपुरिससमूहचट्टियपरसो।
तियसबहुमहुरमम्मण-गन्धब्बुग्गीयसम्बदिसो ॥ ८ ॥
एयारिमगुणकलिओ मेरू तस्मुत्तमे महासिहरे ।
अह ते महाणुभावा ओइण्णा सुरवरा सब्वे ॥ ८४॥

·दिट्ठा य पण्डुकम्बल-सिला समुज्जलमणी सुपनलिया ।
चन्दपहंसन्निया सा उन्भासन्ती दस दिसाभो ॥ ८५ ॥
सीहासणे जिणिन्दो ठविओ सकेण हतुटेणं ।
अभिसेयं च महरिहं काऊण सुरा समाढत्ता ॥ ८६ ॥
पडपडहभेरिझल्लरि-आइङ्गमुइङ्गसङ्खपणवाणं ।
जम्माभिसेयरं समाहयं मेहनिग्योसं ॥ ८ ॥
गन्धव्वजक्खकिन्नर तुम्बुरुयमहोरगा अणेगविहा!
वरकुसुमचन्दणागुरु-दिव्बंसुयचामरविहत्था ॥ ८८ ॥
नञ्चन्ति के तुहा अवरे गायन्ति महुरसणं ।
अप्फोडणचलणवियम्भणाइ केइत्थ कुवन्ति ॥ ८९ ॥
अवरेत्थ आयवत्तं धरेन्ति उपरि समोत्तिओहकुलं ।
घणगुरुगभीरसह वायन्ति य दुन्दुही अन्नं ।। ९० ॥
नवन्ति य सविलासं अमरवहूओ सभावहावत्थं ।
सललियपयनिक्खेयं कडक्खदिहीवियारिलं ॥ ९१ ॥
उपरि च कुसुमवासं मुञ्चन्ति सुरा विचित्तगन्धडे ।
जह निम्मलं पि गयणं खणेण रयधूसरं जायं ॥ ९२॥
तो सुरगणेहि तुरियं कलसा खीरोयसायरजलाओ।
भरिऊण य आणीया अभिसेयत्थं जिपिन्दस्स ॥१३॥
घेत्तृण रयणकलसं इन्दो अहिसिञ्चिऊणमाढत्तो।
जयसद्दमुहलमुहरव-थुइमङ्गलकलयलारावं ॥ १४ ॥
जमवरुणसोममाई अन्ने वि महिडिया सुरवरिन्दा ।
पयया पसनचित्ता, जिणाभिसेगं पकुव्वन्ति ॥ ९५॥
इन्दाणीपमुहाओ देवीभो सुरहिगन्धचुण्णहि ।
उचट्टन्ति सहरिसं पल्लवसरिसग्गहत्थेहि ॥ २६॥

·काऊण य अभिसय विहिणा आभरणभूमणनिओगं ।
विरएइ सुरवरिन्दो निणस्स अङ्गेसु परितुट्टो ॥ ९७ ॥
चूडामणि से उवार संताणयसहरं सिरे रइयं ।
कण्णेसु कुण्डलाई भुयासु माणिककडयाई ॥१८॥
कडिसुत्तयं पिणद्धं कडियटपट्टमि निणपरिन्दस्स ।
दिव्यमयस्स उवार उन्मासइ रयणपनलियं ॥ ९९ ॥
सन्यायरेण एवं काऊणामरणभूसियसरीरं ।
हरिसियमणो मुरिन्दो योऊण जिण समाढत्तो ॥ १० ॥
जय मोहतमदिवायर जय सयलमियङ्क भवियकुमुयाणं ।
जय भयसायरमोमण सिरियच्छविहसिय जयाहि ॥ १० ॥
अन्ने वि मुरवरिन्दा सम्भूयगुणेहि जिणवरं थोडे ।
काऊण य तिस्बुत्तं जहागया पडिगया सन्वे ।। १०२॥
हरिणगयेसी वि तयो आणच निणसरं निययगेई ।
ठविऊण माउअङ्के मुरालयं सो वि संपत्ती ॥ १०३ ॥
दट्टण य मरुदेवी दिब्बालंकारभूमियं पुतं ।
पुलइयरोमञ्चइया न माइ नियएमु बसु ॥१०॥
नाभी वि सुयं दुटुं सुरकुदुमयलदिन्नचच्चिकं ।
पररयणमृसियङ्गं तइलोकाईसयं वहइ ।। १०५ ॥
उयरम्मि पविट्टो उमभो जणणी कुन्दसमिवण्णां ।
उसमो त्ति तेण नामं कयं तु नामीण नुट्टेणं ॥ १०६ ॥
अणुदियहं परिवट्टइ अद्गुट्टयनमयलेहणवलेणं ।
मुरदारयपरिकिष्णो कीलणयसएमु कीलन्तो ॥ १० ॥
पत्ती सरीरविद्धि कालेपण परमलायपणी।
लपवणगुणाण निलो मिरियच्चुधिग्णयच्छयलो ॥ १०८॥

·(२८)
घशुपञ्चसउच्चत्तं देहं नारायवजमंघयणं ।
लक्खणसहस्ससहियं रवि व्य तेएण पजलियं ।। १०९॥
आहारपाणवाहण-सयणासणभूसणाइयं विविहं ।।
देवेहि तस्स सव्वं उवणिज्जा तवखणे परमं ।। ११० ॥
कालसभावेण तओ नडेलु य विविहकप्परक्खेसु ।
तझ्या इक्खुरसो च्चिय आहारो आसि मणुयाणं ॥ ११ ॥
विनाणसिप्परहिया धम्माधम्मेण वजिया पुहई।
कल्लाणपयरणाण न य पासण्डाण उप्पत्ती ॥ १२ ॥
तइया धणएण कया नयरी वरणगतुङ्गपागारा ।
नवजोयणवित्थिण्णा वारस दीहा रयणपुण्णा ॥ ११३ ॥
उसभजिणेण भगवया गामागरनगरपट्टणनिवेसा ।
कल्लाणपयरणाणि य सयं च सिप्पाण उवइटुं ॥ ११४ ॥
रक्षणकरणनिउत्ताजे तेण नरा महन्तदढसता।
ते खत्तिया पसिद्धि गया य पुहइम्मि विक्खाया ॥ ११५॥
वाणिजकरिसणाई गोरक्खणपालणेसु उज्जुत्ता।
ते होन्ति वइसनामा वावारपरायणा धीरा ॥ ११६ ॥
जे नीयकम्मनिरया परपेसणकारया निययकालं ।
ते होन्ति सुद्दवग्गा बहुमेया चेव लोगम्मि ॥ ११७ ।।
जेण य जुगं निविट्ठ पुहईए सयलसत्तसुहज़णपं ।
तेण उ जगम्मि घुटुं तं कालं कयजुर्ग नाम ॥ ११८ ।।
भजा सुमङ्गला जिणवरस्स नन्दा तो भवे वीया ।
भरहाइकुमाराणं पुत्तसयं तस्स उत्पनं ॥ ११९ ।।
दोषिण य यरधूयाओ जोयणलायण्णकन्तिकलियाओ।
थम्भी वि सुन्दरी वि य जम्मि विक्वायकित्तीभो ॥ १२० ॥

·(२२) सामन्नभडपुरोहिय मेणायइसटिभाइयाणं च ! दावेइ रायनीई लोगन्स बि लोगसंवन्धं ॥ १२ ॥ एवं रायवरसिरि मुअन्तस्स उ अइच्छिनी कालो। नीलं वास दुटुं मंगपरायणो जाओ ॥ १२२ ।। कडे अहो विलम्बद लोगो परपसणेम आसत्तो। उम्मत्तो व्य नश्चइ कुणइ य बहुचेट्टियसयाई ॥१२३ ॥ मणुयत्तणं असारं विजुलयाचञ्चलं हवइ जीयं । बहुरोगसोगकिमिकुल-मायणभूयं हाइ देहं ॥ १२४ ॥ दुक्वं मुहं ति मन्नइ जीयो बिसयामिसेस अणुरत्तो। पुणरवि पहुं विनडिडं न मुणइ आउं परिगलन्तं ।। १२५॥ एयं चिय विसयसुहं असासयं उझिकण निस्सङ्गो । सिद्धिसुहकारणथं करेमि तवसंत्रमुबोयं ।। १२६ ॥ जाव य चिन्तेद इमं संसारीच्छेयकारणं उसमो। नाय य मिसन्तमउडा देवा लोगन्तिया पत्ता ॥ १२७॥ काऊण सिरपणाम भणन्ति साहु त्ति माह पडिबुद्धो। वोच्छिन्नस्म मुबहुश्री कालो दह सिद्धिमग्गस्म ॥१२॥ एए भमन्ति जीया पुणतं जम्मसायरे भीमे। जिणवयणपोयलग्गा नरन्तु मा णे चिरावेहि ।। २२० ।। एवं दढवत्रमायस्म तम्स निम्म्यमणकारणे देवा। तुरियं च ममणुपत्ता मरिन्दपमुहा चरवियया ॥२३० ॥ नमिऊण जिणवरिन्द जयसहाला य सहरिसं तुट्टा। धयछत्तचारुचामर-चलन्नकरपवयसणाहा ।। १३ ॥ यजिन्दनीलमरगय-चन्दणमगिम्बचियकणयपग्वेिदं । भारदह मुग्ममाहियग्बन्धं तु सुदंमणं सिवियं ।। १३२ ।। .

·(३२) बहुगामनयरपट्टण-आरामुजाणकाणणसमिद्धो। मणिरयणकञ्चणुज्जल-जलन्तघरनिवहपन्तीओ ॥ १५७ ॥ वरमहिसिंगाइपउरो वहुविहधणेण मणहरालोओ। सचोसहिसंपन्नो महुखीरघएण पज्झरिओ ।। १५८॥ अइउण्हसीयरहिओ उयघायविवजिओ पयइसोमो । नजइ य देवलोमओ देसो विजाहराइण्णो ॥ १५९ ॥ रविकिरणकोमलाहय-वियसियवरकमलसरिसवयणाओ। विजाहरजुबईओ बहुविहलायण्णकलियाओ ॥ १६० ।। विजाहरा उ तत्थ वि विजावलदप्पगचिया सूरा । देवा व देवलोए भुवन्ति जहिच्छिए भोए ॥ १६१ ॥ एवंविहा उभयसेदिगया महन्ता । आहारपाणसंयणासणसंपत्ता ।। विजाहरा अणुहवन्ति मुहं समिद्धं । धम्म करिन्ति विमलं च जिणोवइ8 ॥,१६२ ।। ॥ इति पउमचरिए विजाहरलोगवण्णणो नाम तइओ उद्देसओं समत्तो ।

·लोगडिइउसभमाहणाहियारो। अह भय तित्थयरो झाणं मोनूण दाणधम्म । बिहरेऊण पवत्तो नगरागरमण्टियं वसुहं ॥१॥ पउमेसु संचरन्तो गयपुरनयरं कमेण संपत्तो । यहुगुणसयाण निलओ वसइ निवो जत्थ सेयंसो॥२॥ मझण्हदेसयाले गोयरचरियाएँ अभिगओ नयरं । घरपन्तीऍ भमन्तो दिही लोगेण तित्थयरी ॥३॥ चन्दी व्य सोमवयणो तेएण दियायरो ब्व दिप्पन्तो। लम्बियकरग्गजुयलो सिरियच्छविहूसियसरीरो ॥ ४॥ घरहारमउउकुण्डल-मणिमोत्तियपट्टचामराईगि। उवणेइ जणवओ से न तेसु चित्तं समल्लियइ ॥५॥ केइत्थ गयतुरङ्गम-रहवररयणाइमण्डणाडोवा । पुरी वेन्ति तुट्टा चलणपणामं च काऊणं ॥६॥ सबनमुन्दराओ कन्नाओ पुण्णचन्दवयणाओ। देन्ति जणा सोममणा भिक्खासणं अयाणन्ता॥७॥ जंज उवणे जणों तं तं नेच्छा जिणो विगयमोहो। लम्बन्तजडाभारो नरयइभवणं समणुपत्तो ॥ ८॥ पासायतलत्यो वि य राया दट्टण जिणवरं एन्तं ! संमरिय पुयजम्मं पायन्भासं समल्लीणो ॥९॥ काऊण य तिक्युत्तो पयाहिणं मयलपरियणसमग्गो। चलणेसु तस्स पडिमा हरिमयमुन्भिनरोमञ्चो।१०। अह रयणभायणत्यं अग्छ दाऊण सध्यभावणं । चलणजुयलप्पणामं करेद विमलेण भावेणं ॥१९॥ संमजिओचलित उद्दसे तस्स परमसद्धाए । 5 ·धम्मेण लहइ जीयो सुरमाणुसपरमसोपसमाहप्पं । दुक्यसहस्सावासं पायड नरयं अहम्मेणं ॥२५॥ मेहेण विणा बुट्टी न हौद न य वीयवलिय सस्सं। तह धम्मेण विरहियं न य सोमव होइ जीवाणं ॥ २॥ जद वि हु तवं विगिट्ट करन्ति अन्नाणिया पयत्तेणं । तह वि हु किंकरदेवा हवन्ति चश्या तो तिरिया २७ ॥ ने भवसहस्पपउरे संसारे चाउरङ्गमग्गम्मि । दुक्खाणि अणुहवन्ता अणन्तकालं परिभमन्ति ॥ २८ ॥ जिणवरचम्म काऊण निन्या होन्नि केइ अहमिन्दा । कपालयाहिवत्तं अवरे पावन्ति दढधम्मा ॥२९॥ जे विय निग्गन्थाणं धुइं पउञ्जन्ति मव्यभावेणं । ते तस्स फलगुणे न य कुगइपहं पवनन्ति ॥ ३०॥ साऊण धम्मययणं जिणवरकहियं नरामरसमूहा । सम्मत्तलद्धबुद्धी संवेगपरायगा मुझ्या ॥३१॥ केइत्थ समणसीहा हयन्ति ववगयपरिग्गहारम्भा पञ्चागुब्धयजुत्ता इ पुण माश्या जाया ॥ ३२ ॥ एवं मुरवरवसहा महायसागे जिणं पणमिऊणं । सब्बे परियणसहिया गया य निययाइ वाणाई ॥३३॥ विहरइ जत्थ जिगिन्दी सा देलो सग्गसंनिहो होह। जायणसयं समन्ता रोगाइपिजिओ रम्मो ॥ ३४॥ अद्द उसहसंणपमुहा चउरासीयं तु गणहरा तस्स । उम्पन्ना य सहस्सा तावइया चैव समणाणं ॥३५॥ ताव य चकहरतं संपत्तं भरहरादणा सयलं। हयगयजुबदसमग्गी चउदसरयणाहियो धीग ॥३॥ ।

·उसभजिणस्स भगवो पुत्तसयं चन्दसरसरिसाणं ।
समणत्तं पडिवनं सए य देहे निरवयक्खं ॥ ३७॥
तक्ससिलाएँ महप्पा बाहुबली तस्स निचपडिकूलो।
भरहनरिन्दस्स सया न कुणइ आणापणामं सो ॥ ३८ ॥
बह रहो चकहरो तस्सुवरि सयलसाहणसमग्गो।
नयरस्स तुरियचवलो विणिग्गओ सयलयलसहियो ॥ ३९ ॥
पत्तो तक्खसिलपुरं जयसदुग्घुट्टकलयलारावो ।
जुन्झस्स कारणत्यं सन्नद्धो तक्खणं भरहो ॥४०॥
बाहुबली वि महप्पा भरहनरिन्दं समागयं सोउं ।
भडचड़यरेण महया तक्ससिलामो विगिजामो॥४१॥
वलदप्पगम्बियाणं उभयवलाणं रसन्ततूराणं ।
आभिद्रं परमरणं नञ्चन्तकवन्धपच्छणयं ॥ ४२ ॥
भणियो य बाहुवलिणा चक्कहरो कि वहेण लोयस्स ।
दोण्हं पि होउ जुझं दिट्टीमुद्दीहि रणमझे ॥ ४३ ॥
'एवं च भणियमेत्ते दिट्टीजुझं तओ समभडियं ।
भग्गी य चत्रुपसरो पढम चिय निजिओ भरहो ॥ ४४ ॥
पुणरवि भूयासु लग्गा एक्ककं कठिणदप्पमाहप्पा ।
चलचलपपीणपेल्लणकरयलपरिहत्यविच्छोहा ॥४॥
अद्धताडजोत्तवन्धणवहत्युवित्तकरणनिम्मविया ।
जुज्यन्ति सपडहुत्ता अभग्गमाणा महापुरिसा ॥४॥
एवं भरहनरिन्दो निहओ भुयविक्रमेण संगामे ।
तो मुयह यकारयणं तम्म पहत्थं परमस्ट्रो ।। ४७ ॥
विपियायणअसमन्य गन्तृण मुदरिस पडिनियत्तं ।
भुपवलपरक.मस्म वि संवेगो तवणुप्पानी ॥४८॥

·(३७) पद अहो अकलं जं जाणन्ना वि विमयलोमिल्ला । पुरिसा कसायबसगा करेन्ति एककमविरोह ॥१२॥ छारस्स कए नासन्ति चन्दणं मोत्तियं च दोरत्ये। तह मणुयभागमूढा नरा वि नासन्ति देविहि ॥ ५० ॥ मोतुं कसायजुझ संजमजुझेण जुज्झिमो इहि । परिसहभडेहि समय जाच ठिो उत्तमम्मि ॥११॥ नमिऊण जिणवरिन्दं लोयं काऊण तन्थ याहुबली। योसिरियसन्यसङ्गो जाओ समणी समियपावो ।।१२।। काऊण सिरपणामं चकहरो भणइ महुरक्यणेहिं । मा गेण्हसु पन्चनजं भुखमु र महाभोग ॥ ५३ ।। संबच्छरपडिमत्थं बाहुवली पणमिऊण चमहरी । मयलयलेण समग्गो साएयपुरि समणुपत्तो ।। ५४ ।। याहुबली यि महप्पा उप्पाडिय केवलं तवरलेणं निवियभट्टकम्मो दुक्खविमोक्यं गओ मोम्यं ॥ ५ ॥ भरहो वि चकपट्टी एगच्छत्तं इमं भरहवासं। भुजद भोगममिद्धं इन्दी इब देवलोयम्मि ॥१६॥ विजाहरनयरसमा गामा नयरा वि देवलोयसमा। रायममा गिहवइणी धणयसमा हान्ति नरवहणी ॥२७॥ चउसट्टि सहस्साई जुवईणं परमम्वधारीणं । बत्तीमंच महस्सा राईणं बद्धमटडाणं ॥८॥ मत्तवरवारणाणं चउगमीहं च मयसहस्माई। नावइया परिसंन्या रहाण धयछत्तचिन्धाणं ॥ ५० ॥ अट्टारस कोडीओ तुरयाणं परवेगदच्छाणं । किंकरनग्नारीणं को नमन करेन परिसंगा।। ६०॥

·(३८) चोद्दस य महारयणा नव निहयोऽणेगमण्डपरिपुण्णा। जलथलरयणावासा रक्खिनन् सुरगणेहि ॥ ६ ॥ पुत्ताण य पञ्चसया अमरकुमारोवभोगदुल्हलिया। भरहस्स चक्कचाइणो रजविभूई समगुपत्ता ॥ ६॥ जस्स य जीहाण सर्य बुद्धिविभागो हवेज वित्थियो। सो वि मणूसो न तरइ तस्स कहे सयलरजं ॥३३॥ अह एवं परिकहिए पुणरवि मगहाहिवी पणमिऊणं । पुच्छइ गणहरवसहं मणहरमहुरेहि बयणेहिं ।। ६४ ॥ वणाण समुप्पत्ती तिण्हं पि नया मए अपरिसैमा। एत्तो कहेह भयवं उप्पत्ती सुत्तकण्ठाणं ॥६५॥ हिंसन्ति सबजीये करन्ति कम्म सया मुणिविरुद्धं । नह वि य वहन्ति गव्ध धम्मनिमित्तम्मि काऊणं ॥६६॥ एवं च भणियमेत्ते गणहरवनही कहेइ भूयत्थं। निसुणेहि य ता नरयइ एगमणो माहणुर्ति ॥१७॥ माएयपुरवरीए एगन्ते नाभिनन्दणी भयवं। चिर मुसङ्घसहिओ ताय य भरहो समणुपत्तो॥ ३८॥ . पणउत्तमगमग्गो करजुयलं करिय तस्स पामूले। तो भणइ चकयट्टी ययणमिणं मे निसामेह ॥ ६९ ॥ भयचं अणुग्नहत्थं करन्तु समणा इमे समियपावा! भुवन्तु मझ गेहे परिसुद्धं फामुयाहारं ॥ ७० ॥ तो भगइ जिणयरिन्दो भरह न कम्पइ इमो उपाहारो। ममणाण संजयाणं कीयगडुद्देमनिष्कपो॥१॥ एवं मणिनु वयणं राया चिन्नर तायमणेणं। उम्ग नाविहाणं चरन्ति समणा ममियमोहा ।। ७२ ।।

·(३९) न य भुचन्ति महरिसी मह गेहे मग्गिया वि पुणरुतं । तो सावयाण दाणं देमि फुड अन्नपाणाइ ॥७३॥ एए वि य गिहिधम्मे पञ्चाणुव्ययगुणेमु उपउत्ता। भुक्षामि य बहुसो हाही दाणस्स पुष्णफलं ॥ ७॥ सद्दाविया य तेणं सायारचरितधारिणो सच्चे। तुरियं च समल्लीणा मिच्छत्ताई नरा तइया ।। ७५ ॥ न य ते रियन्ति भवणं 8 जवचीहियड्डुरे पुरओ। कागणिरयणेण तओ सुत्तं चिय साप्रयाण कयं ॥ ७६॥ तो अन्नपाणदाणासणेसु संपूइयाण उत्पन्न । गव्वं चिय अइतुझं वहन्ति इत्थं कयत्थऽम्हे ।। ७७ ॥ मदसायरेण भणिओ भरहनरिन्दो सहाए मन्झस्मि । जह जिणवरेण भणियं तं एकमणो निसामेहि ॥ ७८ ॥ जाणं तुमे नराहिय सम्माणो पढमसावयाण कओ। ते वीरस्सऽवसाणे होहिन्ति कुतिन्थपासण्डा ॥ ७९ ॥ अलियवयण मत्थं काऊणं वेयनामधेयं ते। हिंसाभासणमित्तं जन्नसु पसू यहिस्सन्ति ।। ८०॥ विवरीयवित्तिधम्मा आरंभपरिग्गहेम अणियत्ता। मयमेव मूढभावा सेसं पिजर्ण विमोहन्ति ।। ८ ॥ सोऊण वयणमेयं परिकुवित्री नरवई भणइ एवं । सिग्यं चिय नयराओ सब्बे दि करेह निद्देसा ८२ ।। लोगेण हम्ममाणा सरणं तित्थंकरं समल्लीणा। तेण य निवारिया ते पत्थरपहरेस हम्मन्ता ।। ८३ ॥ मा हणतु पुत्त पए जं उसमजिणेण धारिओ भग्हो । तण इमे सयलंथिय वुधन्ति य माहणा लोए ॥ ८ ॥ .

·(४०) जेचि य त पढमयरं पयलं गेण्हिऊण परिवाडिया । ते वकलपरिहाणा तापसपासण्डिणो जाया ॥ ८५ ॥ ताण य सीसपसीसा मोहन्ता जणवयं कुसत्येसु । भिग्गंगिरमाईया जाया वीज वसुमईए ॥ ८६ ।। एसा ते परिकहिया उप्पत्ती माहणाण भूयत्थं । एत्तो सुणम नराहिच पुरदेवजिणस्स नियाणं ।। ८७ ॥ भयवं तिलोयनाहो धम्मपहं दरिसिऊण लांगस्स । अट्ठावयम्मि सेले निन्याणमणुत्तरं पत्ती ॥ ८८ ॥ भरहो वि चयट्टी तिणमिव चइऊण रायवरलच्छी। जिणवरपहपडियन्नी अध्यायाहं सिवं पत्तो ॥ ८९ ॥ एवं मए सेणिय तुझ सिट्टा लोगट्टिई पुखजणाणुचिण्णा । सणाहि एत्ता विमलप्पहावा चत्तारि नामहि नरिंदबंसा ॥१०॥ इति पउमचरिए लोगट्टिइउसममाणाहिगारो नाम चउत्था उद्दस यपत्ती ।।

·42 2. जिय-अजित Natne of the 2nd तीर्थकर. विजियका one who has conqurred (विजित ) the passions (साय- कवाय), कयायs are four in number:--(i) क्रेघ anger, (ii) मान pride, (iii) माया deceit and (iv) लोम greed- संभव the 3rd तीर्थकर. अपुणभव one who cannot hare (अ) an existence (मर) again (पुणः . अभिनंदण the 4th तीर्थकर मुमइ-सुमति 5th तीयंकर, पउमाम=6th तो.. पउमसच्चार्य-पासच्याय=baving lustre (छाया) like that of lotu 8. 3. सुपास-मुार्य 7th तीर्थकर. मसिनम-गशिपम or चंद्रप्रम, 8th तीर्थकर. कुसुमदन्त-पुष्पदन्त the 9th तीर्थकर. मीयल-गीतल, the 10th.सेयंस-प्रेयांस and वमुपूज्य are the 11th and 12th तयकर. 4. विमल, अणंत, धर्म, शान्ति, कुंनुनाथ & अरनाय are the तीर्थकरs mentioned in this rerse. धम्मालय-धर्म+आश्रय-resort of religion. कमायमहण-पाय+मधन one who churns or destroys (मय to churn) the passions. जियारित्रित+अर Une who had conquerred the enemies. महाभाग=of great fortune. 5. मल्लि and मुणिमुत्रत are the तीर्थकर : coming next. मलिय=मर्दित rubled; massaged; destroyed. भवोह-मद+मेघthe stream of (ओघ) rordly life. तियमनाह-त्रिदशनाथ Lord of gols (विदा). तिच्छ-तीर्य-The period that passes bet.reen two तार्यकर९. Froin the 2nd line of this verse, we come to know that the time of the story in question was in the epoch of the तीर्थकर, मुगिमुद्रत. 6. नमिनाय, नेमिनाय, पार्थनाय and महावार are the तार्थ कर saluted in this verse. पास-पाव. उरग=serpent. महाफनी great hoods. पालय-प्रज्वलित=shining. उरगमहा...पनलि: looking bright be the jewel-like boods of great ·49 serpents. qrante bas, as his emblem, seven hoods of serpents on bis head. And hence this adjective of said. falu=destroyed. 3448=dirt of Karma." 7. रिसि%ऋपि = sage. Tuet = orta = The principal disciple of तीर्थकर. अणगारsone who has not got a house (TTTT); a houseless monk लद्धमाइप्पलब्ध+माहात्म्य-one who bas obtained (03 greatness. मणवयणकायगुत्ते-मन- 4975199A= protected (9) in mind, body & speech, fetar=Ing. Sing of free head. It is an irregular form formed on the analogy of Sanskrit formation. Fia= to bow, to salute. 8. नामावलियनिबद्ध-नाम+आवलि+निबद्ध% containing in or, bound in the line of name आयरियपरंपरागय-आचार्य+परंपरा+आगत =As it has come through the tradition of the teachers. वोच्छामि वक्ष्यामि I will tell. अहागुपुचि यथानुपूर्वम् In due order; giau in brief, 9. fit=24 to be able. ajout=597 is the termination of the absolutive; but it is used here for the infinitive. So alovisu=alfast to describe. -ri= whole. Aign=9741=leaving; except. fazzari = fêttifa+ ri=knowledge of the three times. =*=to be. 10. ga=gazmouth $731=6973=pure, clear. agragon =#6tfaerimuch or abundance of thought. 5 is ordinarily the termination of the infinitive; but here it is used for the absolutive. परिउधृत्वा having held. मम्वेवं-संक्षेप-In short. उवठ्ठ-उपदिष्ट=preachedi. 11. fique bonk, 4134a=time and nature of things (भाव) रूसियन-रूपितव्य should be angry. 'यब and 11 * ·. 544 are the terminations of the potential partiriple. हजण-बुधजण=wise people. परिहाणी loss. 12. विसमशील-विषमस्याल=one who has uneven (विषम) character. दोस-दोष-fault, defect. गहण प्रहण=picking.तलिच्छ- तत्पर= Intent on; engrossed in. दोस...तलिच्छ=engrossed in picking the defects of others. तुम्नुट-satisfied; pleased. सुमणि-सु+मणित-gond saying. गेह-अ to take; to accept. 13. सक्न्नु सर्वश=one who knors all; omniscient. भासियत्य-भाषित + अर्य a thing which is preached. कद-कवि- poet- भण्=to speak, to tell, to narrate. आगम= religious or sacred text. वन-वन hard. सूह-सूचि=needle. रिय=ऋ to go. तन्तु=thread रयणाल=jewel. 14. परिसा परिषद् assembly. बहुवियप्प= बहुविकल्स-of various sorts. सक-शत-able. घेत्तुं गृहीतुम् to take. हय% हत-struck. 15. क्य-कृतम् made. एकमयं-एकमतम् of one opinion. तिहुयण-त्रि+मुवन=the three srorlds. सुयघर-श्रुतधर=possessing scriptures learned in the scripture अम्हारिस-भस्मादृश= one like us. कीर-passive base of q=to be done. 16. बह-यदि=if. वि-अपि=eren. हु खलु indeed. दुग्गह: हिययो दुहहृदयः one whose mind is possessed of evil things; one of perverse mentality. कूट-कूट deceit; the source of pain or misery. कवट-पट fraud or deceit. मेहादी मेधाविन् wise, clever. संपइ-सांप्रति nor. सबुद्धिविहवाणु. सारेण स्वबुद्धि विमव भनुपारण. according to the ability (दिमव) of one's intellect, ·45 17. रोगाइण्ण रोग+ आकर्णि==covered with or full of diseases. जीय-जीव life. तरिविलसियं-तडित् +विलसित=the flash of lightning (तहित्). अणिच-अनित्य=momentary. नवरं but. कम्य = काव्य = postry. समिसूरगहचक शशि+सूर्य + प्रह + चक्र the foon, the Sun and the group (चक्र ; of constellations (प्रह). 18. तम्हा-तस्मात् ५0%; therefore. निययं-नियतं aliyaya महइमहा=महा+ अतिमहा-great and greater. पुरिस-पुरुष=men. कित्तणुच्छाह हीर्तन+उत्साह=zeal or enthusiasm of praising (कार्तन). कायम्व-कर्तव्य=should be done. मत्ताणं यमागण= आरमानं येदयता by one who knors the self. 19. कण-कर्ण-ear. सासणदासन=creed, doctrine: सुइ. पुग-धुति + पूर्ण full of hearing: engrossed in hearing. विमग-विदूषक = jester. दारूमय = of wood (दारू)..निम्मविय% निर्मपित-made, produced. 20. उत्तमंग-उत्तम + अंग=best limb; head. धुम्म-पूर्ण to wantler. सामन-धामण्य=asceticism. वगण-वर्णनsdescription or praise. रहियरहित without; levoid ol. नालियर करकय- नालिकर+रंक-shell of a coconut (नालिकर) (Marathi नारळ). 21. जिण जयति निराकरोति रागपादिस्पान् अरातीन् इति जिन: one who completely subulues internal enemies such as passion and hate. दीसमुषय-दर्शन+उद्यत=ready to Fee or salute. मुमत्प-T+प्रशस्त gool. मिच्छतमालिया मिप्याल Alergissojled hy isrong faith. Anfit=painter. 22. कारत- कपा+अनुरG Attached to the story or talk. कन्तिमजुत्त= कान्ति+मंयुक full of lustre. सिलेसम्मन् phlegm. कम:कार्य=ain; purpose. वयगरप-बदनप-construc. tion of mouth.

·46' 23. नासिया= नासिका=lose. किं कारदकिं क्रियते=what cutu be done; what is the use of. agnat=smell (974) with (A) fragrance ( yra); fragrant smell. 3g=yT=greedy for; attached to. 519= si to know 24. JEI=Sen talk. kies=wig=lips. There = one that sucks impure blood; A kind of two-sensed creature. Th=HET like. A=like 25. 499=doctrine; scripture gamla @ynu=faqat तीक्ष्ण+धारा=having a sharp eilge (धारा) in the form of bad words. मैस-शेष=the rest. छुरियव्व-छुरिका इव=like a knife. 26. TEMU=7927=Important, prominent area=(D) askt-engrossed in; attached to, ja=27=other, rest. Ads hole, wo=passive base of Hot; to be said or called after Ya=filled. &#cgaxisworms in the form of teeth. 27. 43=9=to learn, to study. gu=s=to hear, उनम-उद्+यम् to try. सत्ती-शकी=strength, power. मिप्पिय= fartena=artist. #=E=made, prepared. 28. सव्वायरेण-सर्व+आदरेण=with all respect, spectfully. so having abandoned (95% to abandon). FLET=PLCa=foolishness. Ñ is the termination of the abstract nouns. नयमइ=नयमति=of right mind. भतिजुत्त-भक्ति+ TH=possessed of devotion. 29. jn=high. 79=915=elephant bineqri=path. piqu=tradition. gintzelephant. T4=14=approach. 30. गयमय-गजमद rut of the elephant. महुपर मधुकर bee. 992=87F: started, šet ont. 64-14, greedy of, re-

·47
31. IN=B=religion, sacred texts. 189=traa=
cuinposel. TEI=7*=verse; stanzi. 1939€p*= state at
अध with the meaning simple (प्राकृत ) and clear. विमल=a
reference to the name of the author. fanta=fa+T4 to bear.
32. The seren objects or topics (BIETTT=31197)
of the book are mentioned in this stanza They are:-
(i) The origin of the world; (itary-tailieuída YCTIE: )
(ii) Origin of the different races (dasimeganie: ).
(iii) 9240=764 (Märna's departure in the forest ),
(iv) v=fight; battle sith Rāvaņi. (v) Fyrfisza +
+ उति-birth of लव and अंकुश (कुश in the
Brahmanic version ). (ri) q=ha=The various
existence. (rii) (37=revi=going to liberation. This
lok is called a grims by the author.
33 11222=aizai gesture; act; life. Fi=this
त्रिराला त्रिशला name of महावीर'म mother. मुअम्मुत son,
RHIhta: in short.
34. पवरठाण-प्रवर स्थान excellent place- विउलगिरी=
Agaitei a mountain named inga, 4743=htag top, bead.
इन्दा इन्द्रभूनि name of the ist and foremost disciple
of art, kigarrita tolol. The story in the book was
narrated by Fuato a king by name 19.
35. From here to the end of this chapter
short summary of the couteuts of each chapter is
given. मुलगा-कुलकर king or governor of the Jugaliyas.
129 coronation; batbing ceremony. On his birtis,
TTH ta' waken in the mountains 4711 and wa-bather
by the gode

·48 36. Igian=&+111a capable of destroying the trouble or misery 493 49=1&tum rise of omniscience. अइसय-अतिशय excellence. कुसुमोहबुदिछ-कुसुम+ओघ+वृष्टि shower of the streams of flower. 7. मोक्ख-मोक्ष Liberation. भरह and बाहुगलि were the sons of #qr. They faught against one another. संगाम=संग्राम battle. जहावत्तं यथावृत्तं as had happened. 38 जाई-जाति caste. कुतित्थगण कृतीर्थगण groups of false believers. विजाहरवंस विद्याधरवंश race of the विद्याधर a kind of semi-divine besogs. 39. 3711=3978 trouble, disturbance, annoyance, affliction. विजाहरण-विद्याहरण loss of the learning. 40 अजियस्स उम्पत्ति birth of अजित the second तीर्थकर (ch. 5). HAJATUSHAQTI an assembly of 12 kinds of audience on the arrival of a algai, where there is a divine arrangement of seats 41. GM=FTH place; abode. ar=boon, 140min= 194lagu asceticisin and liberation. The 60000 sons of Sagara brought the river Gauges on the earth. For this, they were killed. Hearing this, Sagara was grieved, renounced the worldly life and was in the end liberated. 42 जम्मण जन्मन् birth. विहव-विभव glory. कित्तणla description; praise. qanurgada industry; move ment. 146=3194 should be known. The deeds and previous life of Allah and other details about the demon race are described in the 5th chapter. 1 ·49 was 43-46. There was a विधाघर monkey-race at पातालपुर. The king there one by name Kikkindhi. He had a younger brother named Andhaya. This Kikkindhi was on friendly terms with the ruler of Lapkā. There was another Vidyā. dbara race at Ratha-nepur-Chakrarālapura. Asanivega ras the king there, He had two sons-Vijayasinba and Vijjurega-and a daughter HST. At the prin ceremony, Sirimālā chose Kikkindbi. This was not approved by Vijayasinha. A fight ensued in which Andhaga vas killed. Kikkindbi vas taken to grant by the raler of Innkā. Kikkindbi then founded another town, Kikkindhipura by name, on the top of the mountain Mahu. Another king Sukesa, 80n of Tadikesa of Pājalankärapura, bad three sons-Māli, Sumāli and Jalavanta. They invaded Lanká vybere Nigghîı vas ruling at that time. Nigghāl was killed and Māli took possession of Lanki. This is the topic of the 6th chapter which is summarised in verses 44-46. 43. पाणाकेउ - दानरकेनु one who has the emblem of monkey on the boner. The monkeys in the 15H- 144 are supposed to be the l'idridbaras having the emblem of monkeyes. वाडेकेमिस्स य चरियं Lite of Tarlitkesin. 3 FAIRY with along with that of Udabi. kumira. Taditkesin was the king of Laoka, Once when he was moving about in th: garded along with his wife, she is struck by a monkey which may ·52 Kekasi before the birth of Rāvana. gulu = 797 birth दहमुह-दशमुख Another name of Ravana. समुवासण-समुपास worship; service; propitiation. 50-53. Verses 50-53 give the contents of the eighth chapter which can be summarised in brief as follows: Rāvana married Mandodari. He also' bappened to see some Vidyādhara girls and got them after fighting with the Vidyādharas. Bhānukarņa or Kumbhakarņa picked up quarrel with Vesamapa, the nominee of Indra, and governor of Lankā. In the fight that ensued, Vesamaņa was defeated and he became a monk. On his way to Lankā, Dasamukha say the temples on a certain mountain and asked Sumāli about them. Sumāli told him how they were erected by a king named Harişena and his full life also. On the way Dasamukha had an encounter with some elepbant named Bhuvanālankāra which was controlled by bim. Dasamukha got news of how Rikkharaya and encai, of the monkey race, failed in their attempt to take away Kikkindhi from the hands of Yama, the nominee of Indra. He was also requested by the messenger of flere and enter to help them in their plight. Tror complied with the request, defeated Yoma and gve back Kikkindhi to pay and some other town to आदित्य. Then be entered and took possession of 347 along with aw, his song and other Dear relatives, ·53 #1 sas 1 - -50. atoa agitation; perturbation; trouble. F=47 derni.god. Erniz4=Name of the presiding deity of Jambu-dwipa. Biarrival. =gain. मन्दोयरी- !; name of Rārana's wife. 41=1 a girl; daughter. fafirmam geeing; observation; examination. 51. पणय%Another name of वेसमण,. who appointed lord of Lanka by Indra, the sovereign king of Vidgādbaras at magtungt. When he was defeated by Rirana, he became a mook and %, practised penance. माणुका, another name of कुंभकर्ण. : चरिय चरित act. रणsfight. तव-सपर permance. 52. पुष्प-पुण्यवत् meritorious. पावमहग-पापमयन capable of destroying sin. 53. गप-महण catching. मत्तमहागर-मत्त महाराज intoxi. cated big elephant. नामघय-name. ठाणं जमस्म लदं रिकवरया- =This is a faulty construction. The whole claase stands for:--fwataipette Blog 2. The acquisition of Kikkinchi, Yama's place, by f7979 and अदित्य. 64-55. Verses 54 and 55 give the contents of the 9th chapter of which the following is the summary:- एण्मुख's sister चंदनखां was carried aras by सरदूपण. Dasamukh wanted to attack the town of gengi; but was prevented by mi. Chan logarı, a faga left his wife अनुराहा and married वालि's sister श्रीप्रमा, u hari asked her hand in marriage for himself, This request as rejecterl by TT. pa gave np the kingdom and cropened it on the throne, are becama + ·the ascetic. When vau was going by the sky on the top of the mouutain 272146, the motion of his car yras checked as a was practising penance there. Trav became angry and tried to mortify gifts by destroying the mountain itself. But in this also au was defeated by the power of aife's penance.. 54. दूसण-खरदूषण a विद्याधर who carried away रावण's' sister चंदनखा. चन्दोयर=name of ॥ विद्याधर who married वालि's sister. अणुराहा-Name of Chandoyar's wife. संघटcontact; touch, 55. सिरीसमागम श्री+समागम Union with glory. पवजा- प्रवृज्या entering into ascetic order. अट्ठावयनग-अष्टापद+नग A moyatain by name Astāpada. 56-57. Sugriva was married to Tārā who was coveted by another Vidyadhara named Sāhasagati who was killed afterwards. When Rāvana was marching against Indra, he came across Sahassakiraņa, who interrupted bim in his worship by sporting in the river Yamunā along with his wives. He was captured by Rāvana and was released at the request of Sabassa. kirapa's father, who was a monk. After his release, Sahassakirana also became a monk and informed this to Anaranna, the king of Ayodhyā. (ch. 11.) 56. ETANE=Name of a Vidyadhara who loved Tārā. aa=ảarq=Affliction; torment. Th=744 Going. 57. 072@=Name of the king of Ayodhyā. सहस्सकिरण=Name of the king of Jahesara वेग-वैराग्य: aversion to worldly life. Herh=7719=Destruction of ·.. 56 from the camp was not known by anybody. লনা conceived a child and delivered हनूमत्. 60. aitanfedeactie + her love at the sight. Mahendra, the feeter king, saw that on the mountain IZTE and offered his daughter stati in marrage to 997184, प्रल्हाद's son. उज्झण Abandoning. पवनंजय was insulted by ai's maidservants and to be left her. 61. effat was banished from 'her husband's home for conceiviog a child in the absence of her husband. She then went to her father who did not receive her. So she entered a forest where she gave birth to Hanūmat She met her material uncle graag in the forest. He took them to his town named gutt where Hanūmat was brought up foZTERTE narrated. हणुयपरब्भवसमूहसंबंध हनूमत्+परभवसमूह+संबंध relation of the group of previous existences of Hanāmat. This was told by an ascetic whom afsar met in the forest. karla nourishment; upbringing. 62. When 990154 returned from the battle, he came to know that bis wife was sent out of home, He went out to search ber. Being unable to find ber, be stayed in the forest Bhūlā, where he was found by his father and maternal uncle. He also met bis wife there. (ch, 18). Hyrcat=rar +372a Forest by name भूता. दरिसणासवसुह=दर्शन+उत्सव+मुख happiness of the festival of sight; happiness and joy at the sight. 63. हनूमत् goes to the help of रावण and fights with anu who is defeated, 31902 gets the kingdom. I ·57 1 * (ch. 19). To=fierce.' ={174 kingdom. A=name of वरुण. उस्सेह-उत्सेध the height. अन्तर=the interval between the two Tirthankaras. 64 The information about the various Tīrtbani karas, sovereigo kings, was, angčas, their enemies, : the height of the Tirthrnkaras and the interval between them-all this is the topic of 20th chapter. वलकैसव=mythological persons in Jainism such as बलदेव and केशव s. पहिसत-प्रतिशत्रु enemy; adversary. चेठिय-चेष्टित Act. चकवादि-चकच तिन् a sovereign king. वरसंपयावर+संपत् wealth of boong, 65. दारहरज्जुप्पत्ती दशरथराज्य+उत्सत्ति origin of the { kingdom of दशरय. संवेगसमावन्न-संवेगसमापन one in whose mind the desire of renouncement is born. RETRI renouncercent of the world; taking initiation. 68 सत्तुनिणदात्रुघ्न one of the tour tons of दशरय. At this stage, there is some diversion from the epic 14121. Tar is the natural-born daughter of her mother, along with a twin brother who was named IHTA. This brother of eliai, as soon as he was born, was carried away by his enemy in the previous birth and was abandoned in a forest. From there he was picked up by a fagrat named a who had no issue. He brought up this child.. hindiq=silence the relation of alat's mother lamented for the loss of the child. 67. Once 7117 was insulted by sia's , servants. In order to take revedge of this 7163 drew a picture } 4* t sorrot 8 ·58 of tirar and placed it in a garden 1 here it was noticed by Hid, star's brother, who was brought up by the faner. He fell in love with the person in that picture. The विद्याधर चंद्रगति managed to carry away जनक who was let'loose on his promising to give stai, who was already betrothed to tra, in marriage to one who would bend the quani bow. This was a device of the faqiat tanfa for obtaining niat for Hille. But at the time of the fariar ceremony, none bat zarras able to bend the bos. (ch. 28). Se rriting; drairing मूढत्त मूढत्व infatuation सयंवरस्थं स्वयंवरार्थम् for the sake of the ceremony of the self-choice of the husband. 1973=art the jewel-like bow. 68 निव-नृप king. पासे-पार्श्वे by the side of, मुणिसम्ब. भूयसरण-मुनि+सर्वभूतशरण्य the ascetic by name सर्वभूतशरण्य in whose presence दशरथ became a monk (ch. 29). ववमय- भवाण कहर्ण-व्यपगतभवानां कथनं narration of the previous lives. This told the account of his previous lives to चंद्रगति ( ch. 30). समागम meeting (of भामंडल with सीता ) 69. H=aitu du: fulfilment of the boon. विदेस-विदेश foreign country. राम along with लक्ष्मण and titai left erdian and sent to foreign countries (ch.31). 70 From here, me are given a description of the various encounters of Rāma in the course of his journey on which he set out after his banishment: qttagaa. fash=#+779+faiza Actof king Vajrakarnı. He was a fendatory king of another who once Fanter to harass Vajrakarnı for his supposed act of impudence. Rāma ·59 was & - came to know this through somebody. He, along with Laxmana and Sítä, went to Vajrakarna who vel., comed them very well. For this, act of welcome, Rāma sent Laxmaņa against Vajrakarna's, enemy, Laxmana defeated him. Laxmaņa pas offered many girls for his act of bravery, (ch. 13) avgafidia=The gain of excellent girls. चसिकारम्भूई रुद्रभूति वशीकरण subjugation of Rudrabhūti. Rudrabhūti Mheccha tho had kept in bondage a king by name Valikhilla. Rāma and Laxmann released Välikbilla from his hondage (ch. 34 ). 71. In the course of their vanderinga, Rāma, long with Sītā and Laxmana, went to the house of a Brahmin in the town of Aranz. They were insulted there. So just near Araña, a magic-town Rāmapuri was founded by a deity for the irse of these three (ch 35). मरपुरगामासने .रामपुरिनिवेमय-सरण ग्राम+आसन्ने रामपुरिनिवेशन founding of Rămapuri near the town of a rang, quialast- #19=70A7+41 union with Vanamāla. Vanamālā was a princess who had fallen in love with Laxmaņa. But she was betrothed to some other prince. So she went to'a secluded place and utterer her determination to kill herself. Laxmana happened to hear this at which he accepted her. This was approved afteryards by Vanimāla's father (ch, 36). Saregas= zlastitogaldelevation of Ativirya. Ativirya rose into rebellion against Bharata. He went to Rāma for hegging bis help against 'Bharata. But the former, instendi of helping Ativiryn, humiliateri him. (ch, 37).

·72. लाभो जियपठमाए लाभः जितपद्मायाः getting of Jitar padmā. Jitapadmã was a princess who was to be married to one who would endure the blows of her father. Laxmana did this and got the princess (ch. 38.) कुलदेसविहसणाण उवसरगं=कुलभूपर्णदशभूषणयोः उपसर्गम्= trouble to Kulbbūşaņa and Deśalbūşaņa. They sere two brothers. In their childhood, they were girea in charge of a teacher for their education. Then they were entering the palace after completing their education, they fell in love with their own sister whom they could not recognise. Both of them wanted to marry the girl. wben they came to know their relation with the girl, they went to the forest and became mooks. While practising penance, they had to soffer many hardships from a god rho Tas their enemy the previous life. At that time, Rāma and Laxmong went there and freed them from danger. The tro monks got omniscience and were liberated (ch. 39). The place where this is supposed to have happened is called Vamśagiri, modern Kunthalagiri. It is a place in the Taluka of Vāsi in the Nizama's territory. It is nearly 20 miles from Bārsi, a station on the B. L. Rş. Bulgatu=itatea building a temple of the Jina. At the place where Kulabbūşaņa and Deśabbūşana tere liberated, some temples were búilt by the king of that place by the order of Rāma. (cb. 40). 73. दाणविभव glory of charity or gift. जहायुगो नियमलदमाइप्प जटायोः नियमलन्धमाहात्म्य the greatness of Jatayu ia

·.61
obtained by the vows, Once Sitā gave food to some
ascetics. Jaļāfu saw this and fell at the feet of these
sages. They enlightened him and he took yors from
them. (ch. 41). संयुअविवायम-शंदूक+व्यापादन claying of
Shambaka. He was the son of Kharadūşana born
from Chandanabă, Rärapi's sister. He was killed
by Laxman, (ch. 43 ).
74 केगमिपुतागमण कैकसी+पुन+आगमन arrival of the
son of Kekasi i e. Rāvana. Uguntza
quarrel svith Kharadūşıpa. When Shambūka was killed,
Rävena and Kharadūşını came with their armies to
fight with Rimn and Laxmapr. When Laxmipi
wns engaged in fight, Rärani, by his inagic porer,
caused Råton to go there and thus carried away Sita.
(ch. 44). The reader till notice here that the incident
of the golden deer in the Kämāyani is cleverly omit.
ted. The author wants to show Rámn as the follower
of Jainiem and as such lämna would not kill A deer.
75. Ratifea=fgeria Name of a Vidyadhara, son of
Chandoyarn and Apurahi lle was an enemy of
Rävapr. lle mine in the help of Laxmanı who was
fighting with Khararlūşani. lle fought with Khari.
Jūşıpu's army and killed it. (ch. 43). 1776 19:
(22+ forama destru:tion of the power of magic
of Ratnajatin. Ratnajatin pity Raropr carrying SNI
and tried to olxstruct himn In his attempt to do so,
he was killed by Ravapr.

·DU 72. लाभो जियपउमाए लाभः जितपद्मायाः getting of Jita padmā. Jitapadmã was a princess who was to be married to one who would endure the blows of her father. Laxmaņa did this and got the princess. (ch. 38.) कुलदेसविहसणाण उवमग्ग=कुलभूषणदशभूषणयोः उपसर्गम् trouble to Kulbbūşaņa and Deśabbūşaņa. They were two brothers. In their childhood, they were given in charge of a teacher for their education. When they were entering the palace after completing their education, they fell in love with their own sister whom they could not recognise. Both of them santed to marry the girl. when they came to know their relation with the girl, they went to the forest and became monks. While practising penance, they had to soffer many hardships from a god who was their enemy in the previous life. At that time, Rāma and Laxmona went there and freed them from danger. The to monks got omniscience and were liberated (ch. 39) The place where this is supposed to have happened is called Vamśagiri, modern Kunthalagiri. It is a place in the Taluka of Vási in the Nizama's territory. It is Dearly 20 miles from Bārsi, a station on the B. L. RE. Format Tuzlaarrestur building a temple of the Jina. At the place where Kulabhūşana and Deśabbūşana vere liberated, some temples were built by the king the order of Rāma. (cb. 40). 73. दाणविभव glory of charity or gift. जडायुणो नियमलद्धमाइप्प-जटायोः नियमलघमाहात्म्य the greatness of Jatayu of that place .

·.61 obtained by the vows. Once Sitā gave food to some ; ascetics. Jatayu saw this and fell at the feet of these sages. They enlightened him and he took vows from them. (cb. 41). संवुविवायम-शंबूक+व्यापादन slaying of Shambūka. He was the son of Kharadūşanı born froin Chandanabā, Rāvapi's sister. He was killed by Laxmoni (ch. 43 ). 74 केगसिपुत्तागमण कैकसी+पुत्र+आगमन arrival of the son of Kekasi i. e. Rāvana. manera quienes quarrel with Kharadūşana. When Shambūka was killed, Ravana and Kharadūşaņi came with their armies to fight with Rāma and Laxmanı. When Laxmaņa was engaged in fight, Rāvanı, by his magic power, caused Rāma to go there and thus carried away Sitā. (ch. 44). The reader will notice here that the incident of the gollen deer in the ktāmāyaṇa is cleverly omitted. The author wants to show Rāma as the follower of Jainism and as such Rāma vould not kill a deer. 75. urea-laurea Name of a Vidyādhara, son of Chandoyara and Apuraha He was an enemy of Rúsann. He came to the help of Laxmini tho was fighting with Kharadūşanı. lle fought with Kharadūşına's arms and killed it. (ch. 45). quiales H3 + fagrama destruction of the power of magic of Ratnajntin. Ratnajatin saty Rāranr carrying Sita and tried to obstruct him In his attempt to do so, he en killed by Rārana.

·62 76. साहमगइस्स व वहा साहसगतेः च वधः death of Sahar sagati. He assumed the form of Sugrīva and wanted to pollute the chastity of Tārā, wife of Sugrira. He Iras killed by Rama. पहिवत्तिकारणं लंभ-प्रतिपत्तिकारणं लंभम् the gain of heirs. The news of Sita's loss was informed to Rāma by Bhāinandala who got it from Ratnajatin. (ch. 48). मिलणं बिहीसणेण=मेलनं विभीपणेन (सह) coming in contact with Bibhisan१. विजाबलकाससंपत्ती बलकेशव + विद्या+ Higiêt acquisition of science by Rärna and Laxmaņa. 77. कुम्भयण्णइन्दइ-कुम्भकर्ण + इंद्राजित् Kumbhakarna anil Indrajit, brother and con respectively of Rāvann. भुयंगपासमु वंधण भुजंगपाशेपु वधनं binding by the none of Serpents सतिपहार-शक्तिप्रहार blow of the magic. Laxman: was struck by the magic released by Rivina विमलागमन Pertan +841747 arrival of Visalyä. Visalsá revireil Laxmaņa from the soon. 78 पाहिहर-प्रातिहार्यthe miracle. 79. TETSZETFiTiêt ncquisition of the wheel or the disc. With the help of this, Laxmoņa 'killed Ravana. पलाव-प्रलाप cry; iament. 80 माएयपुरी-मावतपुरी name of Ayodhya. 82 मिरिक्च्छालीढदेहधारी-धीवत्स + आलीट देह+धारिन् onr who has a boily lickerl by Shrivatsa---n auspicious igo; one who has the mark of Shrivatsa on his bols. 83. महुरापुरी मथुरापुरी Tue tonn of Mathura सीया- Razpign= tiral+faina driving out or benialument of Sitī. 84. जेऊणजित्वा hasing conquerred. पियरेण समपिना मद with the inther.

·ing it upto to a distance of one yojana. दोणीमुहद्रोणमुख a town which has both the land and sea routes. गो-गौ cow. महिसि-महिपी she-buffalo. बलवा-वरवा mare. मीमपद: सीमापथ the range or the line of the boundars. 3. सत्याह-सार्थवाह leader of the cararan. सेठ प्रेष्टिन् merchant. गहवइ गृहपति house-holder. कोडुम्बिय-कौटुमिक head of the family or village. कणग=कनक gold. रयण-रत्न jewel. माप्तिय-मौकिक pearl. कोट्ठार कोष्ठागार storehouse 4 विनाण-विज्ञान art; science. • वियक्वण=विचक्षण clever. 5. 72=7£ actor; dancer. TT dancing; acting. music. लसय-लंसक an acrobat. सद्दाल-शब्दवत् possessing troise, Bfta is a possessive terinination. ATIENT=FIRITTIR Jiany garlands or necklaces. पसाहिय-प्रसाधित ndorned: decorated, भुनाविजन्त-भाज्यमान being made to eat. पहियाग- पपिकजन travellers. 6. विवाहमववियावही विवाह+उत्सव+व्यापृतः engaged in the marriage festival. तसितार intent or engrossed ins attached to. 7. पुराण-पुष्करिणी a pond having lotuses. मर-माम् lake. 4798=9477. invasion of the enerny. hift disease 161=ke thief. tra=ziy famine. guigka lapps; delighted. 8. पायारम्भाविधालपरिवेश-प्राकार उद्भट+विशारपरिवटन (that) which svas surrounded by a big and extensive rampart. 9. धरल white; test. महामय अERE turret. कर्ता spot; bamboo; house built of bamboo. Fiset=rſlo ditch. विमापयसि hole in the wall of a furtitication resembling a head of inoukty. ।

·65 10. भण्डसार-भांडसार choice goods or ornaments. यलय bower. वणियजणुलाव वणिग्जन+उल्लाप talk (उला) of the merchants. 11 भवणंगणचण भवन+अंगण अर्चन worship (अर्चन) of the court-yard (अंगण) of the house (भवन) मरगय=मरकत emerald. माणिक्य ruby. कबुारेम-कर्बुरित variegated. अगुरुय= मगुरु a kind of sandal wood; aloe wood. तुरुक-रुक । kind of incense; benzoin. 12. चेदयघर चैत्यगृह temple. आराम pleasure garden. उजाग-उद्यान a place where common people go for celebrating a festivity.. काणण-कानन a garden. सरसि=सरसी a big lake. वावी-बापी well. वप्पिण (D) field. आलोव आलोक sight; appearance. 13. चचर-चवर a place where more than four roads meet. चरक-चतुष्क a square where four roads meet, पेरछणय-प्रेक्षणक any sight worth seeing, drama etc. अक्सलिय-अस्वसीलत unfaltering; without any error or blunder; faultless सत्य मार्य group of people. 14. भावास Abode. अमरपुर town of gods. सोहा-शोमा beauty. 15. वेसमणो वैभ्रमणः the god of wealth. पञ्चश्व-प्रत्यक्षः visible; incarnate 16. ममरनिमनिरमोभमरनिमस्निग्यश: one whose hair is glossy or oily like (निम) the bees. वियसियवरपउमसरिस- मुहसोही विकसितवरपप्रशमुखशोमः one whose beauty of the face (मुखशोमा) is like an excellent (पर) lotus (पप्र) which is bloomed (विकसित) पपीणविणपन्यो-पन+पीण+ठिण- स्टेप: one whose shoulders are fully developed (पन), 9 ·66 - fleshy (पान) and hard, याहमयदीहबाहुजुओ थोरोन्नतदीया.. one whose pair of arms (बाहुयुग) is big, well shaped and longi or थोरोन्नतदीर्घबाहुयुत: one who is possessed of (युत) a pair of arms which is big, well shaped and long: 17. वित्यिपपिहुलवच्छो विस्तीर्ण+ पृथुलविक्षः one who has extensive and broad chest. करयलसमगिज्झललियतणुमझो- करतलसंगृह्यललिततनुमध्यः one who has a handsome (ललित) and slender (ne) waist which can be grasped by the palms. मयरायसरिसकड़ियड मृगराजसदृशकटितटः one who has the loins like those of a lion (मृगराज), समहियवरहत्यिहत्योह one who has big (समधिक) thighs (ऊरु) like the trunk of an excellent elephant (वरहस्तिहस्त). 18. कुम्मवरचारुचलणो=one who has beautiful (चार) feet (चरण) like those of an excellent tortoise (वरकूम ). सोवणियपदी सौवर्णिकपर्वतः a mountain of gold. दिपन्तदीप्य- मान shining. सोमवयणा-चौम्यवदनः one who has a calra face. सलिलनिहीं सलिल+निधिः store of water; ocean. 19. नरिन्दविनाणनाणमाहप्प=नोद्रविज्ञानज्ञानमाहात्म्य the great. ness of learning and knowledge of the king; the great learning and knowledge of the king. सम्मत्तलबुद्धी लब्ध सम्यक्त्वयुद्धी one who has obtained the inclination to right faith. गुरुदेवयपूयणसमत्थो गुरुदेवतापूजनसमर्थ: one who is capable of worshipping the preceptors and the deities. 20. विविहकलागमकुसला विविध कला+आगम+कुशल one who is clever in the various arts and sciences (आगम ). माणवः- मानव human being. भग=भण to describe. 21. भरवास भत्तवर्ष the continent of Bharata; one of the seven continents into which Jambudwipa-the ·67 up human world.is divided, ETTHENESTA name of a town. Jag=gu full of or rich in qualities. 22. कलिय-कलित possessed of. भजामा wife. तिसला= Awet name of the qaeen of Siddhartha, king of Kunddagrāma. 37473=371418: camie. att hy the time of the last birth. 23. BIOWET Shaking or trembling of the seat. समुघलियममुचलित started. परिओसुम्भिनरोमंचा-परिताप+उद्भि Taiar: those who were horripilated with satisfaction; those whose ends of hair (rata) stood due to satisfaction. 24. गन्धोदकवारि It is tautologs. Both उदक and पारि mean the same thing. गन्धोदक cented rater. परिसन काउं= a mi having sprinkled. 25. Eralar it is a slab of stone in the garden named as on the mountain Jeru. The Jinas are bathed here by the gods after their birth. खीरोददिवारिकलम क्षीरोदधि वारि+फलश pitchers of rater from the ocean called शादिधि. 26. अंगुठ्ठएम अंशुष्टकेन by the thumb or toe. लीलाए firsat in sport; easily. 27. योग-स्तुता having praired. पयाहिगा-प्रदक्षिणा circumambulation; going round a holy thing or person. 4789979=179 à near the mother. 28 geriatit GCEITETT:one who was fed up by the lord of gods. अंगुळ्यममयलेबलेह अंगुष्टकामतलेपलेह licking of the foot of nectar on the thumb. amara= उन्मुजमानभावः one who has left childhoori. नागद-त्रिंशत thirty; afte= rî year.

·68 . 29. अभया कयाई अन्यदा कदापि once; मुणियदोस्रो ज्ञातदोषः one who has known the defects (of worldly life). लोगन्तियपरिकिग्णो लोकान्तिकारिकीर्ण surrounded by Lokintika class of gods पवबा=प्रवृज्या the order of a religious mendicant. 30. झाणीवमोगजुत्त-ध्यान+उपयोग+युक्त engaged in the use. ful practice (उपयोग) of meditation सयलजगुब्बौयगरं-सकलजगत्+ उद्योतकरम् capable of enlightening all the world. 31. रुहिर-रुधिर blood. खीरसवण्ण-क्षीरसवर्ण of the same colour of or resembling milk. मलय मल+स्वेद dirt and sweat सलक्खण-स+लक्षण with good marks or characteristics (on the body). गुण=quality; virtue. रविप्पम रविप्रम of the lustre (प्रभा) of the sun. 32. फन्दणरहिय-स्पन्दनरहित devoid of throbbing, मारीइम्मारि+आदि diseases etc. 33. जत्तो-यतः from where; where. तत्तौ-ततः from there there. सहसपत्तसहस्रपत्र Lotus. फलभरनमिय=फल+भार+नत. bent by the burden of fruits. दुम-द्रुम tree. सास-सस्य corn. 34. आयरिस आदर्श mirror; धरणी earthi ground. अद्ध- मागही वाणी=मर्द्धमागधी वाणी Ardha-māgadhi language; the Tirthakaras are supposed to preach in this language. सरए-शरदि in the autumnal season. रय=रजस् dirt. रेणु dust. 35. ठायइ-तिष्ठति stands. चित्त=चित full of; set or inlaid with. 36. पाटिहेर-प्रातिहार्य miracle. A Tirthakara is sup. posed to be attended with eigbt miracles. They are (1) अशोक tree, (2) Shower of flowers the gods, ·69 : 1 • (3) दिव्य ध्वनि, (4) चामर, (5) सिंहामन, (6) मामंडल, (7) दुवभिनाद and (8) छप. अठ्ठ-अष्ट eight. परियरिय परिकरित surrounded by; मोहिन्तोगोधयन् enlightening. भविय-भव्य noble; one destined to be liberated. The Tirthakara is compared to the sun enlightening the lotuses in the form of the noble beings. 37 अइस्यविहइसहियो अतिशय विभूति + सहितः one who is possesssed of exceeding splendour. manat qajv. Sitem=17+1784 +4+*+eatian: one who has srith him the group of monks, its leaders and the trbole of the group of religious order. fg the group of monke, nune, laymen and lay somen. 38. देवराया देवराजा the king of gods, Indra. एरावण- Blec the elephant of Indra. 21:17: mounted. Gorga like; resembling. 39. RETTf1 454: (an elephant) whose temple is decorated (ifer) with red lead (fo). 7700- F171 =77901411 a kind of neck ornament of elephants. विरहय.........कयमोह-विरचितनभनमालास्तयोमः One Fhich is beautified by the ornament of arti put (on its nieck). Uzkaratura-izra11: one who crents a noise by the sound of the treils. स्यन्मिन्नमयलेह-गंडवल उद्भिम+ ne: ( an elephant) from those temples the line of rut (araer) bursts forth ( 19 ). 40. 190444=1349917 to make a bumming sound. मिलीग covered; embraced. मयमुहिम्मद+मुरीम fragrance of the rut. 1994-grung stelling street. 19... 1989-(the elephant) which was amelling sweet on ·70 account of the fragrance of the rut which was covered by the humming bees, gayq=suha angthing that is being shaken. 99917=23411 the roir or line of flags. 21692....... 8( the elephant) the flags on whom were being shaken by the wind (975) of the chowries in the form of his moving ears. 41. DAN@=ORIAE A class of gods having the splendour equal to that of Indra. अच्छरसुग्गीयमाणमाहप्पो= अप्सरस+उदीयमान+माहात्म्य one whose greatness is sung by the celestial damsels ( अच्छरस् ). करयलजुयलं करीय स्रीसम्मि- करतलयुगलं शीर्षे कृत्वा Taking the pair of palms to the head; saluting, ta is the regular form of the absolu. tive of * to do; But the short & in it is lengthened for the sake of metre. tisureāli to praise; Absolıtive is used for Infinitive. समाढत्त समारब्ध began. 43. मोहन्धयारतिमिर मोह अन्धकार+तिमिर. The darkness of delusion Here is tautology. Both sje:fit and iThe mean the same thing. सुत्त-मुप्त slept. सयलजीवलोयमिणं- सकलजीवलोकं एतत् all this human world. केवलकिरणदिवायर= केवल+किरण + दिवाकर. Sun (दिवाकर ) having the rays of or.niscience (केवलकिरण). तमेव तदेव the same. उज्जोइयadifaa Brightened. 44. 92=UTích full of. The worldly life is com pared to the ocean, the sorrow etc. to the waves and Jahāvīra to the boat and the human beings to the traders on sea. वीइ-वीचि wave. पोओ-पति: boat; संतारprotection; crossing.

·71 45 kg-forest. In this verse, the wordly life is compared to a forest, the separation and sorrow etc, to the trees, the human beings to the travellers who hare lost their path and Jahivira to the leader of the caravan. कुरहपण-कु+पय+प्रनर one who has lost the path. HITE=UTF leader of the caravan. 46. परिसंसा परिसंस्था counting. वाससहामकोटि-वर्ष- #abia thousands of crores of years. 47. Bi=god; fata=class. 48. 4t=crowd; collection. Fick=AC + U to start. 49. Vestir: cime down; descended, सामंत feudatory prince; n king. 50. पुषविणिम्मयभाग-+विनिर्मित +भाग the portion of which was already prepared.' HimaziceIHT= योजनपरिवेट+मंडल+आभोग the region having a circular part of one rojarius . पायारतिउण-प्रकार+त्रिगुणः= निगुणाकार threefold rampart ( made of jewel, gold and silver) गोउर-गोपुर gate. 51. वखार-यशार, वक्षस्कार region: part. धवडायमंत- पज+पता+संयुक्त possessed of lings and tantners. नास्य- 17 drama. 92=TT to act or to be enacted. 52 reg=sito sixteen. 9141==1 ft well. MET filled with, 53. DAS="Atider the top portion of the umbrella. 9Tgar poseessed oli accompanied by. A Tirthakara is supposcil to be possessed of chowries, the halo of light etc. and sits under the Asoka trec.

·72
54. तत्ता-ततः so; then. मेलोण-मेली group; मिलित or
मलित gathered by. कित=कृत (कीर्त) to describes glorify.
55. परिसा परिषद् assembly. बीए द्वितीये in the second.
सुबह-सुर वधू wite of the god; goddess. सोहम-सौधर्म it is |
one of the heavens.
56. तइय-तृतीय third. अजा-आर्या a nun.
गुणमहन्त:
गुण+महत् great by virtue. जोइस-ज्योतिष a class of gods
such as the sun and the moon.
57. वन्तर=व्यन्तर a class of gods such as spirits etc.
भवणवासि a class of gods.
58. बन्तरभवणिंद-व्यंतर+भवण+इंद्र the lords of व्यंतर and
भवणवासी gods. कप्पवासी कल्पवासिन् gods residing in heavens.
59. पुव्युत्तर-पूर्व+उत्तर north eastern,
61. हियजणण=हितजनन creating relfare, beneficeal.
जलहरगंभीररवो जलघर+गंभीर+रवः one whose voice (ख) is deep
like that of the cloud (जलधर J. Verses 62-94 contain
the sermon preached by Mabāvīra.
62. दव्य-द्रव्य
substance. दुविह-द्विविध · two-fold.
जीवाजीव-जीव+अजीव living and non-living beings.
63. अणोवमिय=अन्+उपमिक incomparable. अक्खय=at
क्षय industructible. अयल-अचल unshakable. अणन्त=अन्+
अन्त infinite. बाह-बाध conflict; contradiction.
64. प्रस=moving, mobile. थावर स्यावर stationary:
immobile. पजत्त-पर्याप्त the soul which has developed
the food characteristics in the womb. अपजत अपर्याप्त
a soul which is not fully developed.
.

·73 65. पुढवि=पृथ्वी earth. जल water. जलण-ज्वलन fire. मारुय-माइन wind. वसई-वनस्पति vegetables. These five are the divisions of immobile class of living beings baviag one sense-organ i, e. of touch. dia 12 = 74 + erila Those that have two or more sense-organs. Such are the Trasas or mobile living beings. They again are two-fold j. e. gf91FT that wbich bas mind and fat (i e. emeler ), that which does not bave mind. 66 The substance called spre bag five subdivisions i.e. (1) This matter, (the principle re. sponsible for motion, (3) tall the principle responsible for rest, (4) 316FT space and (6) ara cime. 67. izaslactia wrong faith. Fizim activity of mind, body and speech 9=774 the cause. The case termination is dropped. The crude form is used for the Inst. कपाय-कपाय passion. लेससहिअन्लेझ्यासहित accompanied by a i. e. taints or colour of the Boal. 68. 9FA=T& delight; peace. T=I8 protected. 27= to acquire. 39. अविहभेय 89711947 eight-fold division. शानावरणीय, दर्शनावरणीय, वेदनीय, मेहनीय, अयु, नाम, गोत्र and 81714 are the eight divisions of Karma. to be bound. 71. Ara9790=fafax+591 of the measure of one moment. 72 **7=747 punisbingi chastising. Przeul fatüzgar Reinonstration 698=39+41 (HT) to experience. 10 बरमध्य ·74. अपिदियदेव भल्प+ऋद्धिक देव a god possessing less glory (ऋद्धि). महिड्ढि-महर्दिक one haring great glory. चवणकाले च्यवनकाले at the time of the fail (from heaven). 75. चाउरंगमग-चतुरंगमार्ग haring four-fold path; haring four existences (i.e. of men, gods, animals and hell-beings). भट्ठो-भ्रष्ट'fallen. 76. सरर-शर a barbarian tribe. मन्दविभव (one ) of little (मन्द) fortune (विभव). 77. वामण वामन dwarf. बहिर-बधिर deaf. मूय-मूक dumb sit one having a withered or crooked arm. खुउज-कुब्ज hump-backed. 78 लोभमोहेण out of greed and delusion; out of delusion about greed. 79. कुधम्म-कुधर्म evil religions. हम्म हh abode; inferual regions. भामिन passive base of भ्रम् to wander. 80. कायलत्य करतल+स्थ standing (स्थ) in the palms. अमय-अमृत nectar, 81. उत्तम-उत्तम+अर्थ salvation; the 'path of liberation. 82. वीसं=विंशति trenty. जिणकारणाई the duties enjoined by the Jina. भावेउं भावयित्वा having meditated upon. सोभणकर-झोभणकर capable of agitating. समज-सम्+अर्ज to obtain. 83. विगिठ्ठ-विकृष्ट excessive. योवावसमसंसार-स्तोकभव- शेष संसार one whose wordly like remains only a little bit ( स्तोक). 84. तवमुयारं-तपः उदार great penance. being dead. अणुत्तरविमान is a residence of gods. The gods there are called अहमिद अहमिद्र. कालगय-कालगत ·75 85. हलहर हलघर-बलदेव. चहर-चक्रधर Eorereign kings. forfozy to be liberated. 86. ममग-प्रमग ascetic. भव-मंज् to run array. 87. पच्चक्यामप्रसाख'न the ror of abandoning sins. निविनि-निवृत्ति abstaining, arersion. सुविग सप्न dream. 88. निव्वय=नित without any row. गिहारंभ-गृहमारंभ household activity. विसयरसलोल=विषयरसलोल greedy of the sensual pleasure. 89. करिसगाई कण+आदि plorghing etc. पावार-मापार act; activity. विविहजन्नुसंशय-विविधाजन्तु संबंध that in which there is some injury to rarious beings. जन्ति-यान्ति (they) go. 90. कुत-कूट false. तुला Ireighing. माण=मान measuring. उवणमउपम्नम् to come to; toget. 91 उज्जुय=ऋजुक Straight-forwaril तपुपकसाय-तनु- 6914 one who has little passions, 92 बालतव-वालतप ignorant or unrise penance. 93. करण sense-orgnn. जोष-योग activity. निरवयफ्म निरपेक्ष disinterested; indifferent. धुयकम्म-धुतमा one who has sbaken off Karma. 95. घोलपूर्ण to roll about; to wander. उत्तर-उत्त to cross. मोतुं-मुक्त्वा leaving; except. Infinitive is used for the absolutive. ITEN (D) bont; ship. 96. गिझ=प्रीष्म summer. दुक्सायवतिम्वरेयशुभवियदास+ भातप+तावदना उध्मायित (that) which is heated by severe pain of the heat in the form of misery. उल्हविय=(D) विध्मापित extinguished; cooled. जियलोय-जीवलोक humm Horld. The sparket is said to be benteel bys' ·76 of misery in the summer of worldly life, and it is cooled by the cool clouds in the form of the words of the Jina. 97. सुणित्तु-ध्रुता, having heard. सम्मत्तलबुद्धी लब्धम- म्यक्त्वबुद्धिः one whose mind is inclined to right faith. 98. कुसागनयर कुश ग्रनगर another name of the torn of RājagȚba. 99. दिवसवसाणे-दिवस + अवसाने at the end of the day. अत्यं समल्लीणो अस्तं समालीन set. दिणयर=दिनकर the sun. मउल- मुकुलय् to close; to shut. विरह separation. चछाय-चक्रनाइ a kind of bird which is separated from its mate after the sun-set. मिहुण-मिथुन a pair; a couple. 100. उच्छा-उद्भस्तृ to cover; to spread. मइल मलिनय or मलिनीकृ=to darken. दिसिवह-दिक्पय=the surrounding region. कसिणवण्णा-कृष्णवर्ग: the black or dark colour. चरिउजोय-चरित उद्योत the light of conduct. 101. विच्छुरिअ-विच्छुरित, covered; illed; overspread. कुसुमपडोच्छड्य-कुसुमपट+अवस्तृत, covered with a cloth (spread) with florers. पलंक-पर्येक sofa. 103. निगाय=निनाद sound. तूर-तूर्य drums. बन्दिसह- बन्दिन्द the sound of the bard. धुव्वन्त-स्तूयमान being praised. ya is the passive base of a to praise. 104. चिन्तेऊण-चिन्तयितुम् to thiak. Abs. used for Inj. परिहाण-परिधान a garment or dress. 105. महं-महत् great. निय=निहत killed. 106. विजासय विद्याधत hundreds of sciences. परंगय% पारंगत mastered fally, became proficient in. पार=end.

·77 107. मुखम्भूय to be heard. लोयमत्य लोकशास्त्र scripture corrent among the people. वसलोहियमंसाई-वशालोहित+ मांस+मादि marrow of the flesh (क्शा), blood (लोहित), and flesh etc. मक्सगपाणमक्षण+पान, eating and drinking. व्याहार-कृत आहार one who eats or maintains by. 108. हिर-किल indeed. भाया प्राता brother. छम्मास TRATE six mouths. AETAT bed. GT=FT to sleep. 109. पेर-पाड् to trouble. इब is the termination for forming a passive base. So to be troubled. dz= क्षिप् to throw. गत्यपचय-गुहकार्वत great mountain. बलरह- तेलघट pitchers or pots of oil. In this verse, Loc. is . used for Inst. पूरिजम्पूर्य to be filled. 110. पडाह-पटु+पटह beautiful (प?) drum (पटह), मुहमन्मुसु in front. वजन्त-आद्यमान being sounded. उछेइ affield=gets up- 111. 397=417 eating; bunger. कुंजर=elephant. महिम-महिप buffalo. गिलगिल to swallow. 112 उदरभरण filling of the belly. मुरमाणुम...बहुएमु Loc. used for Inst. 113. जिणिऊग जिस्खा having conquerred. नियलबद्ध- निगमद्ध brund in chains or fetters (नियल). लंकानयरी Nom. used for Acc. 114. जिणिकण Abs. for Inf. सागरपरन्त-सागर+पर्यन्त bounded by the ocean. समुद्धर-पम् उत्+घृ to lift up; deliver; save; upbold. 115. वन-चन the thunderbolt; the reapon of Indra. अमोह-अमोघ unfailing; nnerring. पहरत्यं =प्रहार अर्थम for the sake ( अर्थम्) of blowing. striking or hitting

·78
( SETT ). Parader=rahaa thinking; thought. Fill soot; black
powder; lamp-black.
116. साण-श्वन dog. कई-कवि poet. मय-मृग deer.
117. अलिय अलोक false. उववत्ति-उपपत्ति rensoning:
argument. fare contrary. 9=924 conviction; idea;
notion, gure because of attributes or qualities. gaian
...gore because of notions which are contrary to
reasoning.
118. जिणदारसणुस्मुयमणो जिनदर्शन उत्सुकमना: one with
his mind eager for seeing Jina. गमणुच्छाहो-गमन+उत्साहः
zealous for going.
119. The author compares his words to the
light of the aun. The bun cuses the lotuses ( 673 )
to bloom and the bees come out from them. (1910 KT
The words come out of his mouth ( 577 ) nod nre
armnged in lines (Falgary). The son's light monnta
or surcharges the wind of the tree (atm). The worde
of the poet are mounted on the boat (qan) which will
cross or save (0) (from the worldly life). The
sun's light causes the flowers to release the sinell; the
fords of the poet shed the dirt in men (griig).
CHAPTER III
1. BEHINC Ritstanding (19) in the assembly.
room (Eratica). सामन्तमउन्मोतियाकरणममुन लियाद%D
uipaggzhiigla19975 et 113: one those foot-stool
(TEVTT) is brightened by the case of the prarle in the
Men (992) of the feudatory kings.

·79 2. परिहत्य (D) skilki; clever. लक्खणपसत्य = लक्षण+ प्रशस्त good on account of the characteristics, 3. जोह-योघ warrior. तुरय-तुरग horse. वच-बज togo. अच्छ-आस् to site 4. सरयरवि-शरद्रवि the sun in the autumaal season. 5. आयरिय-अवतार्य having got down. अंगलिमउल- संजलिमुकुल bud-like (मुकुल) cavity of hands. 6. आसीसा आशिप blessing. पामुल-पादमूल the sole of the foot; देहकुसल-देहकुशल happiness of the body; health. 7. पत्थाव प्रस्ताव opportunity, proper moment. 8. अयं अहम् 1. उप्पाइय-उत्पादित created; obtained. कुसत्यवादी-कुशास्त्रवादी teacher of heretic (कु) doctrine (शास्त्र). 9. निसायर-निशाचर one moving about by night, fiend; an evil spirit. भइविरिओ अतिवीर्य very strong. परिहओ परिभूतः defeated; conquerred. तिरिअ-तिर्यच् bird; beast; an irrationl or lower animal. 10 मो-मृत died. छिह-छिद्र defect; weak point; foible, deceit. विवाइस-व्यापादित killed. 11. चारगह-चारगृह prison-house. 12 सम्बत्य सर्वत्र at all times; in all places. सेउनु bridge. 13 कुण-कृ to do पसाय-प्रसाद favour. तचत्य-तथ्य। अर्थ fact. नास-नर to destroy. 15. आमिस आमिष flesh. कुकर-कु+कवि bad poets. ममूह-मतिमूढ dull in intellect; foolish.

·80 16. 474x=istu a preface or introduction to a book. Hierazitare significance. qfarmeta king. formes baseless; uprooted. 17. Draai+ſaam division of the region. anime seems to be used for ajourfi; I will describe. मदइमहापुरिस=महा+अतिमहा पुरुष great and greater men, 18. 2719=37011 space. 24778-3721f beginningless. freuela 4a construction; creation, 19 TAT=R1+ 37199 & cane chair. AtitB{I8 kind of drum. मुग्यसंठण-मुरजसंस्थान (anything) of the shape of a tabor, a musical instrument. 20. at a musical instrument. aig=ity by three. वलय circular encompassment of the earth. Tir sur. rounded. The Universe is supposed to be encircled by the three layers of water, atmosphere and space. तिरियमे.अतिर्यग्लोक the region of irrational and rational beings; the human world. 21. 1997=TV+FTETT of the shape of a mirror. 22 सवममुर-लवणममुर name of the ocean sur rounding the Jambudsvipa. Stitifansitiier surrounded. परमपरवइया परवेदिका the platform on the posts of which lotuges are engraved. 23. 7773{=+*+7tid, uinty-nine. ngith=gazy high. fricymakeri brouil. 2670ſty=a3+Ettiſta, adorned by four forests. The four fore:te on the mountain Meru are मशाला, नंदन, गोमनB Ad ग.

·81 24. manat:=srlita going or reaching down. वनपडलम्बनपटल layer of udamants आलीण भालीण touching, entering चूलिया चूलिका peak. सोहम्म-पौधर्म name of a heaven. 99 - Fjg to touch. 25. एच्छेद-पद् एव six only. पासहर-वर्षधर mountains (in the.Jambudsipa). 479=residence; continent. ace= चतुर्दश tourteen नाभिगिरी=mountains in the centre. 26. Parli=particular mountains called 1701. ainissal1977, thirty-four. vracrof=1739h capital tord. 27. 787 AZT À=#2 7 qis: sixty-eight. Tei=cave. 28. top of a mountain. 6-6 pond; lake. 29. Jag=regions there the inhabitants are not required to work for maintenance. 31. 34979=3707 to the west of. figa situated. #ta and are are the names of two continents. 32. एरवय name of a continent किन्नर aclass of semi-disine beings. 33. अवठ्ठिअ-अवस्थित unchanging. 35. उत्तरकुरु a part of a continent called महाविदेह. 7678=rer desire-yielding tree. 93t=rgt full of. सुसमासुपमा a period of time when happiness alone prevails. 36. गाउय-गब्यूत a measure of length nearly equal to two miles or one Krosa. उच्चत्त-उरत्व height. चउरंस- चतुरस Equare. मंठाण=संस्थान shape or form of the body. आउठिई आयु स्थिति duration of life. पल-पन्य a big measure of time. 11

·82
37. तुडियंग-नृटितांग a desire-yielding tree supply.
ing musical instruments. अंग cause. मय-मत thought;
desire. भायण = भाजन pot. मल्ल-माल्य flowers.
39. आउम्मि योवसेमे आयुषि स्तोकशेषे when only little
(स्तोक) period of life was remaining (शेप). मिहुण%D
मिथुन a pair. लायण्ण लावण्य beauty.
43. साहुप्पयाण साधुप्रदान.gift or charity to monks.
47. पत्त-पात्र deserving! of charity).
48. कुलगर-कुलकर ॥ Law-giver in the beginning
of the eras.
51. मुश्रुति learning. जाईसर जाति + ईश्वर.
54. आसामिअ-आश्वासित encouraged; consoled. जहवत
यथावृत्त as happenned.
56 पियसम=पितृसम fatherlike.
57. भौगठिईणावाम-भोगस्थित्योः आवाम residence of
pleasure and duration of life,
59. परियम्मपरिकर्मन् toilet: tervice. आर्ग कान्ति=आश
कुर्वन्ति (thes) oveyed the order. इन्दवयणन्द्रवचन by
the words of Indra
60. वदन्ति वर्धापयन्ति congratulatestl.
61. महरिद-महाई costly; valuable. पच्छिम पथिम litter.
319=474 quarter of the night.
62 धय-मज flag. रयगडागी रत्नकूट+ममि fire (lustre)
issuing from a heap of jewels. The dreams seen by
Marudevi are emutnerated in this stanza.
63. छबरा shitie; look beautiful.
64 कोउय-कानुछ the uct of making uti uuspicions

·83 mark on the forehead. हरिसियम्छी हटाक्षी (she) whose eyes were delighted. 67. पाढ causal of पड् to cause to fail. पन्नरस पंचदश fifteen, 68. हिरण्ण-हिरण्य silver. जयम्मि जगति in the world. उवगजिम-उपगर्जित called 71. पुण्णाणिलाय पुण्य + अनिल+आहत strnck by merit. orious sind चलियामणः चलिन+आसन seats which were Bhaken. 72. संख-शंख conch. समभन्त-ससंभ्रान्त confounded. सोहना=सिंहनाद a noise resembling the roaring of a fion. 73 सविढिसमुदय=सर्व + ऋद्धि + समुदय all pomp and glory; the collection of all pomp. 74. केसरि=केसरिन् a lioil चउप्पयार-चतुष्प्रचार four-fold. 76 मेणाणिअ-सेनानी: leader of the army. artificial or false childl. ठविय स्थापयित्वा having placed. 77. पुलय-दृश् to see. तिप्प तृप् to become satisfied. 78 समोत्यर-समव+स्तृ to cover. 79. नग mountain. फलिहामिला टिक+शिला crystal पन्भार-प्रारभार collection. विलोलिय=विलोल shaking; agitated. पलंग.......वणमालो=having the long garlands of wood-flowers banging. 80. निवह group. मह-मयूख ray. दल-petal. पल्लवकरग्ग= पाटवकराम branchtwig. सिहर ...पजीली-शिखरकर+निवह निर्गत+ विविध+महामणि + मयूख + प्रज्वलित shining on account of the rays of the great and vario'is jewels springing from (निर्गत) the peaks. दल......करगो दल+रुचिर+विमल +कोमल+ मायामाल stone.

·85
9991+34 + 5K1+19 hiring petals shining, clean and
tender and the twigs sbaken by the wind.
81. वर......गीऔन्धा+तरण+तस्वर+उद्त कुमुममुगन्ध
भाज+मधुकरी+गीत: having the song of bees full of the
fragrance of flowers blossomed (ha) on the best and
blooming trees. Jim, n) a small stream of water;
brooklet. 95......tees with the brooklets and
streams of water flowing with a noise.
82. हरि horse. नडल नकुल mongoose. वराह brar.
dog. 75€ a kind of deer. 869=27 beast.
83. fgite and Tas a class of semi-divine beings.
चा-भुज to enjoy. मम्मण-मन्मन whispering. शियम......सम्ब
PT all the directions of which were filled with th:
sweet songs and whisperings of the divine damsels
(1947).
85. 827=993 with the jerrels bright.
TE=ista the Moon-stone, supposed to poze away
under the influence of the moon. qiara (D) wet. 19=
र मासय् to brighten.
87. 18 a kettle-drum. Ben anil 944 are kinda
of drams what=refratty like the rumbling of
clouds.
88. 4 a class of semi-dirine beings. Raisa=
ft divine cloth or garment. 79=farfs with
the bande full of.
89. RCTIEFÈTZa glapping or clapping the
arma, चलषियम्ममचरणस्तिम्भन sprending of legs.

·85 90. आयवत्त आतपत्र umbrella. वाय-वादय् to sound. 91. समावहावत्य-स+माव + हाव with amorous and coquettish gesture (हाव and भाव); or मभा+बद्दन अर्यम् in order to amuse (व) the assembly (समा ). मलालयपय- निववव - सललिन+पद+निक्षेपम् placing the foot beautifully. कडक्वदिठ्ठीवियारिल-टाक्ष+ष्टि + विकारवत् full of excitement because of the side-glances ( कटाक्ष). 92. रयरजस् dust. धूसर dusty. 94. जयमद्द......राजयशब्द मुखर+मुख+रव+ स्तुति+मंगल+ कलकल+मारावम् =with cry (थाराष) and noise (कलकल) of the auspicious prayers and the noise from the months noisy with (मुखर ) the words of victory. 95. पयय - श्यन with efforth carefully. 96. चुग्ग-चूर्ण powder. उब-उदेम्वृत् to anoint. 98. चूडामणि=erest-jewel. मंताणयसेहर-संत्राणक+शेखर- the hest (शेखर ) protection कहय-कटक bracelet (cf. mar: करें ). 99. कहिमुतय कटिमूत्र waistband. पिणद्ध fastened. YETE=FÍZTZTE cloth girt round the Joins (alaz). 101. मियंक मृगांक moon. भवपायरमास भवसागरशीषण drying (शोषण ) of the ocean of wordly life. जयाहि-जय le victorious. 102- मन्भूय सद्भूत real. निक्खुत्तत्रिकृत्वः tbrice. 103. हरिणगवेसी इग्निगपिन् head of the foot-soldiers of Indra. आणेत्तु आनीय=having brought. माउअंक मातृ अंक mother's lap 104 पुलइय-पुलकित enraptured. मा to contain, 105. दिनधिक-दत्तचधिक given beemearing: bkr.

·86 . । meared. कुंकुमबहल=plenty of safforn. अईसय-अतिशय excellence. 106. कुन्दससिवण्ण=कुन्दशशिवर्ण of the colour of jasminė or of the moon; ( white like these. ) aratur is the Genetive pl. but here it is used for Inst. sing. 107. अणुदियई-अनुदिवसम् every day. सुरदारय=सुरदारक boys from heaven. कोलणय-कीडन play. कील-क्रीड् to play. 108 उकिग उत्कीर्ण engraved. 109. धणु measure of four hands. पंचस-पंचाशत् fifty. संघयण संहनन structure of the body. नारायवज्ज-वज्र. नाराच. It is one of the 6 builts of the body. A joint of hones, a bandage round it, and an adamantine peg between these two make up this frame. 110. वाहण carriage. उवणिज्ज passive base of उप+नी; to be given. 111. इक्खुरस-इक्षुरस jnice of sugar-cane. 112 सिप्प-शिल्प art पयरण-प्रकरण matter. पासण्ड-पाषंड, a heretic, 113 दोहा दीर्घा long. 114 पट्टण town. निम-निवेश a halting place. मिष शिल्पकार artisan. 116. यइस वैश्य trading class. बावार व्यापार business; dealing. 117. पेसण-प्रेषण order; comrnand, निययकाल-नियत- कालं always; for a fixed period. सुरम्य ॥ low caste man. 118 जुग-युग्म a pair; couple. कयजुग-कृतयुग name of a particular era.

·87 121. • भाइअ (D.) the head of a village दाव-दर्शम् to show. 14&ampaifa adıninistration; politics. 122 अइच्छ-अतिक्रम् to pass. नील blue वास-वासम् garment. 123. कळं-कटम् alas ab; विलम्ब to hang down; linger. उम्मत्तओ=उन्मत्तः mad. 125. विनडिओ विनटित: ridiculed; troubled. 126. असासय==अ + शाश्वत uneternal; momentary. उबाय-उद्योग effort 127. उच्य = उच्छेद destruction. भिसन्त = भाममाण shining 128 वोहिण-व्युछिन्न or अवछिन्न cut off; stopped. 129. पुणहत्तं-पुनरुक्तम् again and again. 130. निक्खमण = निष्कमण going out (of household life ); becoming an ascetic. कारण cause; occasion. 132 सुरसमाहियसन्ध = सुरस्यामाइन which was held on shoulders by the gods. सिविया=शिविका palanquin. 134 वन-वकुल a kind of tree. तिलय तिलक, चंपा, अशोक, पुन्नाग, and नाग Irere the trees with which the garden वसन्ततिलक was alled, पवरप्रवर excellent. 135. सयण स्वजन relative. परिवग्ग परिवर्ग tervants, भापुच्छ-आ+प्रच्छ (पृच्छ्) to bid farewell. 136. नमुकार-नमस्कार salutation, पंचमुठ्यि लोय-पंच- मुष्टिकः यः plucking of the hair (लंकः) in five handfuls. 137. 4A11=Tayt one who has thunder-bolt as i.e. Indre. पहलय-पटलक box. weapon

·88
..
138. महिम = महिमन glory; festival.
139 गहिउववास गृहोत+उपवासः one who has taken
(the vor of ) fast. वमुहा-वसुधा the earth. संवच्छर-संवत्सर
year.
140. अपरिसस अपरिशेप rithout remainder; all.
141. तण्हा तृष्णा thirst. बुहा=वभुक्षा hunger. किलन्न:
क्लान्त troubled; overcome. गारव-गौरव pride.
142. अंबातल sky; घुछ घुष्ट proclaimed; sounded.
143. वकल-बल्कल bark. चीवर rag कुपपत्त-कुशपत्र blade
of
grades.
नियंसशनिवसन dress.
144. णमिविणनि the tiro grandsons of ऋषभ by
maine नमि and विनमि पायम्मान-पाद अभ्यासे near the feet.
145. समुहसंमुख inclined; with the faces turned.
146. जुवाण-युवन् young. पंकयदलच्छे-पंक दलासी the
two with the eyes like the petals of a lotus.
147. लटिह-यष्टि stick. (et. Jiar. लाठी).
151. उम्विद्ध उद्विद्ध high. पणवीसा-पंचविंशति trenty.
tive. उबेह-उद्वेध depth.
155. सिहरपट्ठ-शिखरपृष्ठ the surface on the top
156. चारणसमग-चारणश्रमग an ascetic who is capable
of moving in the sky due to the power obtained by
pernances. समायझाणनिरयन-स्वाध्याय+ध्यान +निरत engrossed
in (fata) religious studs (F716914 ) and meditation.
157. मणिरयण......पनाओ मणिरत्नकांचनउखलग्यलम्गृहनिया
पंक्तिः, with the line of tmany thously thining brightly
by the jessels, je in and gold.

·89 158. गाइ-गौ cow. घमघृत ghee. पन्झरिमारित floring with. 159. उपह-उण heat. सीय-शीत cold. उवधाय-उपघात accident. 160. रवि......षयणाओ-रविकिरण कोमल पाहत+विकसितम्वर.. कमल सदृश+वदनाः, (the ladies) with the faces like the excellent lotuses bloomed (falea) being gently hit (कोमलाइत ) by the rays of the sun. 162. संपउत्त-संप्रयुक्त possessed of. CHAPTER IV. 1. झाण-ध्यान meditation. मोतूण-मुक्त्वा having abandoned. दाणधम्मठे-दानधर्माय for the sake of charity and religion. विहरेकण-ऊण is the termination of the absolutive. But here it is used for the Infinitive. So विहरेऊण पत्तो विहर्तुम् प्रवृत्तः began to wander. नगरागरमंडिय= नगर आकर मंडित adorned by groups of towns. वसुहा: वसुधा earth. 2. पउम-पच. Name of a continent. संचरन्तो-संचान् wandering is the termination for forming the present participle. संपत्तो-संप्राप्त reached. गुणधय-गुणशत hundreds of virtues. निल-निलय abode. सेर्यसप्रेस name of a king. 3. मज्झण्हदेसयाले-मध्यादेशकाले. At the time of midday. The use of the word देश is superfiuous गोयरचरिया गोचरचर्या=process of begging food. The monk is not to make any distinction between rich and poor bousę 12 ८ .

·10 . is getting his food like the cow seeking the grass on the pasture-ground. So, the ascetic's begging is called गोचर्या or गोचरचर्या. घरपन्ती गृहपक्ति line of houses. भमन्तो- भ्रमन् wandering, visiting. 4. व्व-इव like. तेएण-तेजसा by lustre; in point of lustre. In Prakrta, there are no rcords with conson. ants at the end. Such cords in Sanskrit when trans formed into Prūkſta, are made to end in Lovels, according to some rules. लंबियकरग्गजुयलो लंबित+कर+अग्र+युगल one whose fingers of both the bands were hanging dorn. 5. वरहारमउहकुंरलमणिमात्तियपहचामराईणि वर +हार +मुकुट+ कुंडल +मगि+मौक्तिक+पर+च मरादीनि excellent necklaces, coro. nets, earrings, jerels, pearls, garinents, chouries and other things. उबणेइ ird pers. sing.of उपनी to take, to carry. जगवओ जनपद country; people in the country. 6. गयतुरंगमाहवररयणाइयमंडणाडोत्र = गज +तुरंगम + रथवर + रन + आदिक + मंडण + आटोप expance of excellent (वर) elephants, horses, chariots and jewels. टवस्थाप् to keep, to place. चलणपणामं काऊणं = चरणप्रणामं कृrl having saluted the feet. 7. सन्वंगमुदरा = साग+सुंदरा (any female ) beautiful in all the limbs. पुण्णचंदवयणा= पूर्ण चंद्रवदना (any female) who has a face like a full inoon. 1990 199998: (inen) with calin tnintl. मिक्खासण्या-भिक्षासंज्ञा sign of the begs. ingअयाणन्त=+जानन् not knowing. 8. नग्छन+मच्छति does not rish. किायमोहीमविगतमोहः one whose delusion is gone. लंन्तमहामारो-लांत+जा+मार: .

·91 one whove tresses of hair are hanging long. नरवइंभवग- निरपति भवन house of the king; palace. 9. पामायतलत्या प्रामाद + तर + स्यः standing on the "terrace of the palace w=015 king furat excellent. एन्त-आयन्त coming. समरिय-संस्मृत्य having remembered. 4 or 54 also is the termination of the absolutive. 10. काऊग - कृत्वा haring lone. तिक्खुत्तो = त्रि+कृतः thrice. q#1=441 all; whole; full of; ie, alory with. चलणेमु पहिलो चरणेषु पतितः fell at the fert. हरिसवसुम्मिन्नरोमंची- हर्षवश+उद्धिनारामांच: one whose enils of hair (रोमांच) were made to rise due to (FT) joy; . one who was horripi. lated with joy. 11 श्यामायणत्यं अग्नं दाऊणरत्नभाजनस्थं भयं दत्वा having given the offerings (1) cutaineid in ( F ) the pot of jevel. मव्व भावण मर्वमावेग with all devotion. जुयल-युगल pairi विमलेण भावेण with рцге devotion, 12 मंमस्जिओवलित समार्जित+उपलिप्त swept or clearned and besmeared. उस उद्देश region; place. परमपद्धा-परमों श्रद्धा great levotion or faith. नररिंदा नरवर+इंद्र, best king. इक्लुइस इक्षु+रस the juice of sugar-cane. 13. वाइउं पयत्तो चातुं प्रवृत्त: began to blow. is the termination of the Infinitive anıl in the case of certain roots, & is prefixed to this. 97375417 vind. getireres मुख+चीतल happy and coole सुरहिगन्धो-मुरभि गन्ध fragrant smelt. रयणबुछी रलावृष्टि shower of jewelp सम-सम with; along with. नहयलाओ-नमतला from the sky, 14. घुछ घुष्ट proclaimed alond. दुंदुहिधगगुरुगहारसदाल दुमि पण गुह+iमीर+शब्दमन् posses-ing deep, great and ·92 serene sound of the drums. परमन्भुदयपरम+अभ्युदय great prosperity. वरकलाण-वर+कल्याण excellent or extreme welfare. 15.87 god. =7 to speak; say. साहु ति-साधु इति well; good. तुमे त्वं, you. धम्मरह-धर्मरथ the chariot of religion. HETSTE=A64T: Que of great fame. *?a=reaty second. चकचक wheel. समुद्धरिय-समुद्धृतं raised np. 16. पवत्तण-प्रवर्तन beginning. दाणवन्तरिया the con. duct of the charitable. The name of the garden. 44243#MT=87477277 auspicious meditation. 17. 14caf?=17197: of one who meditates. 9127921 =fa+99 destruction of the Ghati Karinas. Ghati Karmas are those that destroy the qualities of the soul i. e. those which obscure knosledge, faith and those which delude and obstruct. केवलनाण = केवलज्ञान perfect knowledge; omniscience; knowlerge which reveals everything. agautaa arose; vas obtained. लोगालोगपणास लोक अलोक प्रकाश that which can brighten the Loka and Aloka. Loka is the world or universe. According to Jain Cosmography, “its shape is like a man akimboo, with the legs apart. It is trisected into three parts namely Adho Loka ( Lower), Jadhya Loka (middle), and Urdhva Loka (Upper). The region lying between waist and the feet manifests Adho Loka which contains seven helle. The navel represents Madhya Loka. It contains islands and seag and is inhabited by men and animals. The space ·93 above the navel symbolizes Urdhva Loka. In it, the portion below the neck stands for ttyelve Deva Lokas. The neck indicates nioe Graisesakas The facial part shows the five Anottara Vimanas and the head suggests Siddha Shila" Aloka is the space beyond the Universe, 18. उप्पज उत्सद्यते is created. भासण आसन seat. तहेव aut ga similarly; also. maza the halo round the central part of the beart of a Tirthakara. 19. कपदुम कल्पदुम a holy tree of that name; दिश्व-दिष्य divine. घोम-घोप noise; sound. पुप्फरिस पुष्पवर्ष shower of flowers 49167=s*+QT4 all excellences. ATATits=ízwelteneathe prosperity of the best Jina. 74948=918 obtained. 20. नाग-ज्ञात्वा having know. उवविठ्ठ-उपविष्ट sat.. सनिवेस place. 21. TIET=11194 principal disciple of the Tīrthakara. may hart endless transmigration of wondly life. परिहिण्ड to wander. अशाह-अनाथ helpless, masterless. उत्तारa plaee where water may be crossed on foot; ford. 9 (you) tell. He is the termination of the Imp. 2nd pers. singular. 22 साह-कम् to tell. मज्झयार-मध्यकारे-मध्ये in the midst of. 23. Vrata fetarto the five great vows. They are:-(1) Avoidance of all injury to living beings, (2) avoidance of false speech; (3) avoidance of + ·94 + stealing; (4) avoidance of non-celibacy, and (5) avoidance of all property or possessions. The monk is to observe these vows completely. So in his case, the vows are called Agitas or great vows. These same vous when observed by a house holder are called अणुवत. समिईओ पंचम्ममितयःपंच the ive Samities, rays of carefulness. They are:--carefulness in (1) walking or movement, (2) in speech, (3) in eating: (4) in handling the things and (5) in answering the calls of nature. faton yht=29: 984: the three ways of control. They are the control over (1) mind, (2) body and (3) speech. FAYH=%A798 the religion of an ascetic. The ascetic is required to observe the 5 grent voirs, the 5 Samities and the.3 Guptie. Het of many division or varieties; manifold. 24. calye regal=tatzaags possessed of the five अशुतs. मत्तहि सिक्खावएहि परिकियो-सप्तमिः शिक्षाग्रतः परिकार्गः spread orer the seven (tx147, or disciplinary rows. They are:—" (1) a. It is the determination of 110t travelling in a certain direction (2) সমযৱৰ. it is the refraining from any activity likely to calise in necessary injury to others. (3) #1019higit 41177. It is the vow of putting restrictions on the choice of the objects of enjoyment such as fool, iriok, horiet and clothes etc. (4) ISTEN 4. It is the restriction of one's activities with reference to distances in par. ticular directions. (5) granar. It jg the refraining from ·95 VOWS the commission of sin by engaging oneself in medita. tion for certaiu fixed periods every day (6) #19974- Alt. It is the observing of fasts on all the boly days of the month such as the 8th, 14th, full-moon day. and new-moon day. (7) spiafgelaatin or ca. It is the service of the monk, nun, layman or laywoman by offering them food and such other things. Sometimes, the first 3 of these seren, are called quads. Thus, the ideal honseholder who has to observe the 5 yaaa (Lesser vows) and the 7 fans or the disciplinary reaches the 10th of the 11 stages सावय-श्रावक liyman; householder. उद्देसविरय-उद्देशfata one who abstains from food and water specially meant for him. There are 11 stages of the householder. In the 10th stage, the housebolder is not to take any food or water meant for him. 25. 3=4 to get. दुक्खसहस्सावाम दुःसहन+आवास residence or aborde of thousands of miseries. T1934f+9174 to obtain 91437727 hell 21A=eqytå irreligion. 26. मह-मेघ cloud. बीयवनिय बीजवार्जित, devoid or without the seed सस्स-सस्य corn. विरदिय-विरहित without. 27. जद वियदि अपि even if, अमाणिय-अज्ञानिन् svithout knowledge; ignorant. पयत्तेगं प्रयानेन with effort. तह वि-तथा अपि=still. किंकरदेव-देवकिंकर Eervant of the god. In Prakrt.i, l'ery often, the position of the members of the compound is transposed. 69=to be. चइयच्युत fullen fifg=lait a sub-human being; auimal. orie

·96
28. भवमहस्साउर भवसहसप्रचुर abounding in thousands
of births. अणुहब अगुभू to enjoy. अगन्तकाल
infinite
time. परिभन-परिधिम् to wander.
29. face=iwga free; bapps. gifari=a7473724+
aristo mastery or lordship of the residences of hearen.
अवर अपरे others. दइयम्म इधर्म one of firm. faith or
religion.
30. fsnaa=rasa bondless ascetics. Tota praise.
qja=ity to make use of you by virtue of fruit;
on account of. कुगइपह-+गति या path of the ind
esistenice. 973=4+75 to go.
31. मोग-युवा haring heard. धम्मवयम-धर्मवयन the
religious trords; the preaching of religion, aigaren!
told; preached नरामरसमूह-नर अमर+समूह groups of men
und goris. मम्मतलबुद्धि-सम्यक्ष लन्धायुद्धि one whose mind
has obtained rigbt faith, jamiro one full of or en.
grossed in aversion to Forldiş life. grazara pleased.
32.9591=navige lion ainong the ascetics; best
Ascetic. vords like für. 74 and then placed at
the end of a compound unean best or excellent
among the class. ववगयपरिगहारम्म=म्यपगत+रह+आरंम one
arbose pyssession and uctivity are gone; one who is
without these
33. (199i=***+99.7 at the end of the story
or preacbing. síta=us sithi along with.
34. 5790177=ratina like the bearert. 4573?
For all around. Hiering hundred yojana«.
frariansikt free frutn; der vid of. 119:117 bermins

·57 .. , .- 35. उसहसेणपमुहावृषभसन मुखाः those among whom वृषमसन was prominent. चउरासीयं चतुरशीति eighty-four. तावड्यन्तावत् that much. 36. चवहरत-चक्रधरत्व the position of a soveriegn king. संपत्त-संप्राप्त was obtained. माहराइणा=भरतराज्ञा by the king मात. सयल-मकल all; wbole; हयगयजुबहसमग हयपयुवति- समप्र full of or possessing horses, elephants and womern चउद्दसायणाहिक-चतुर्दश+न+अधिप Lord of the fourteen gems. A sovereign king is supposed to possess the fourteen gems by the help of wbich he conquers the whole of the Bharata country. They are:- (1) सेन पति commaniler, (2) गायापति householder, (3) वार्धिक, (4) पुरोहित priest, (5) स्त्री woman, (6) अश्व horse, (7) गज elephant, (8) चक्र wheel or disc, (9) छत्र umbrella, (10) चर्म, (11) दंड staff, (12) असि sword, (13) मणि jewel and (14) कागाणे. 37. पुत्तम्यं चन्दसूरसरिसाणं-पुत्रशतं चन्द्रसूर्यसहशाणां hundred sons who were like the moon and the sun. समणत धमणत्व the life or order of an ascetic. पहिवन-प्रतिपक्ष accepted. सए देहे-स्वये देहे about one's own body. निरवयक्त= निरपेक्ष disinterested. 38. तक्तसिला-तक्षशिला the name of a town. गहुबली the name of us son. निषपडिकूल=नित्यप्रतिकूल always inimical; hostile. सया-सदा always. आणापणाम-माशाप्रणाम salutation or obedience of the order. 39. रूट-2 angry. उवरिपरि against. साहण मापन army. तुरियचवल त्वरितचपल 10on and quick विणिग्ग- रिनिर्गत wenti started. 18 . बल army.

·96 28. भवसहस्सपउर-भवसहस्रप्रचुर abounding in thousands of births, अणुहव-अणुभू to enjoy. अगन्तकाल infinite time. परिभम-परि+श्रम् to wander. 29. निव्दय=निर्वृत free; happy. कप्पालयाहिवत्त-कल्प+आलय+ आधिपत्य mastery or lordship of the residences of heaven. अवो अपरे others. दधम्म-दृढधर्म one of firm faith or religion. 30. निग्गन्य-निग्रंथ bondless ascetics. थुइ-स्तुति praise. पउंज-+युज् to make use of. फलगुणेण by virtue of fruit; on account of. कुगइपह-कु+गति+था path of the tad existence. पवन-प्रबिम् to go. 31. सोऊण-धुत्वा having heard. धम्मवयण-धर्मवचन the religious words; the preaching of religion. Fict=sfera told; preached नरामरसमूह-नर+अमर+समूह groups of men and gods. सम्मत्तलबुद्धि-सम्यक्तलब्ध+युद्धि oue whose mind has obtained right faith, संवेगपरायण one full of or en: grossed in aversion to worldly life. मुइय-मुदित pleased. 32. समणसीह-धमणसिंह lion among the ascetics; best Ascetic. words like सिंह, वृषम and वर when placed at the end of a compound mean best or excellant among the class. क्वगयपरिग्गहारम्भ व्यपगत+परिग्रह आरंभ whose possession and activits are gone; one who is without these. 33. कहावमाण-कथा+अवसाने at the end of the story or preuching. eitazaic with; along withi. 34. मग्गसंनिह स्वर्ग+समिम like the heaven. समन्ता समन्तात् all around. जोयणमयंम्योजनात hundred yojanas. fituaſtarka free fruin; desvid ufo frazi14 charming. one ·57 35. उसहोणपमुहावृपमसन प्रमुखाः those among whom दृषमसेन was prominent चउरासीयं चतुरशीति eighty-four. तावइयस्तावत् that much. 36. चवहरत्त-चक्रधरल the position of a soveriegn lking. संपत्तसंप्राप्त was obtained. भरहराइणा भरतराज्ञा by the king मरत. सयल-सकल alls whole; हयगयजुबहसमग्ग- हयगजयुवति- समग्र fall of or possessing horses, elepbants and wo. men चउद्दसरयणाहिक-चतुर्दश+रत्न+अधिप Lord of the fourteen gems. A sovereign king is supposed to possess the fourteen gems by the help of which he conquers the whole of the Bharata country. They are:- (1) सेन पति cornmander, (2) गायापति householder, (3) वाधिक, (4) पुरोहित priest, (5) स्त्री woman, (6) अश्व horse, (7) गज elephant, (8) चक्र wheel or dirc, 9) छन umbrella, (10) चर्म, (11) दंड staff, (12) असि sword, (13) मणि jewel and (14) कागा. 37. पुत्तमयं चन्दसूरसरिसाणं-पुत्रशतं चन्द्रसूर्यसदृशाणां hundred sons who were like the moon and the sun. समणत्त- श्रमणल the life or order of an ascetic. पहिवन-प्रतिपक्ष accepted. सए देहे स्वये देहे about one's own body. निरवयक्स निरपेक्ष disinterested. 38. तक्खसिला-तक्षशिला the name of a town. बाहुबली the name of ऋषम's son. निचाटिकूल-निलप्रतिकूल always inimical; hostile. सया सदा always. आणापणाम-आशाप्रणाम salutation or obedience of the order. स्ट:-दए angrs उवरिपरि against. माहा साधन army. तुरियचंवल-चरितपल soon and quick विणिग्ग: Papata went; started. ** army. 18 . 39.

·40.7507496434U1=579 +5192 +ERSET 437UT
with the noise of the words of victory that were
proclaimed). TA ENCUEN=YEFT 510.00 for the sake of
battle. 996 armoured. avanui immediately.
- 41. ärt is the termination of the Infinitive. But
bere it is used for the absolutive. i. e, having heard.
मरचट्या भटचहकर group of servants. चयर is a Desi
wordt. fataalafania went ont.
42. मलप्पगस्त्रिय-अलगर्वित puffed up with the
pride of strength or arırs. varaqi=pe=dat with the
druins bounding. THE (1); began. 98930 great fight.
TIETETİ=974-06T7I+:0 (5370174 ) fit to be seen
on account of the hearlless trunks that were dancing,
43. lan-fallo what is the use of killing?
दयो: of troth. दिठिमुटिह-शिमुष्टि eyes katurd fist. समम्मडिय
begais.
माग:भान brokell, चक्नुपरवशुपमरः the range
of sight 199=ara defeated; conquered.
45. Fu attached; rtuck. 77.......faze=
PATITITETISTETTÄr one whoee hands are full of
agitation due to the inoring and thick impelling.
TITA full; compietc. am moving Titmica
thick inpelling or dirging
46.
34274=(1) spirgan in front; fuciog une
wuther, Cit="6ta half stretchel. Å in a rowe,
my lond; tio. *97497654 the hand placed on the

·neck to drive ont a person. JSTEE2U 5761970 raising. 8711419=4*3496 unbroken; unranquisbed.' 47. निहानिहत defeated मुयविश्म-मुजविक्रम valour of the arms; agus name of his brother. (This seems to be more probable from the use of the pronoun are in the second line). yaar to leave; to release. चकरयण-चक्ररत्न one of the 14 gems of a sovereign king. वहत्यं वधार्थम् for killing. परम परम+सट very much angry. 48. Paborare=falariga killing, destroying; striking. असमत्य = असमर्थ unable. गन्तूण = गत्ता baving, gone. सुदारसण मुदर्शन the rheel. पहिनियत्त प्रतिनिवृत्त returned, जंप 574 to speak, say. #14 one possessing greed; greedy. is a possessive termination corresponding to Sanskrit वन् or मन् कपायवसग-कपायवशक one who is under the control or influence of passion ( कपाय) एकेकमविरोह s fra: hostility to one another. Sy is added between the two words without any meaning. 50. TF4 FREE FT &t for the lake of ashes. 719= नस् to destroy. चन्दण sandle wood. मोत्तिय मौक्तिक pearl. दोरत्ये-दोरायम् for the sake of the string or thread., भूद infatuated. dicc=tate the splendour of the gode. 51. मोतुं-मुस्ता having lekt. एहि इदानम् now. परिसंह- *=T11972 warriors in the form of hardabips. fix= 1991 steady; established. FORSITTA*** best thing i po libration.

·100 52. कोय-लोच plucking of the hair by hands. वोसरिय- व्युत्सर abandoned. समियपाव-शमितपाप one who has destroyed the sin. 53. महुरवयण-मधुवचन sweet words. मा गेण्हसु-मा गृहाण do not take. g is the termination of the Imp. 2nd person sing. At used with the Imp. has the sense of the prohibitive. पवना-प्रवृज्या order of the ascetic; renunciation. भुंज-भुज to enjoy. 54. मंवच्छरपडिमत्य संवत्सरप्रतिमस्य one who practises penance in a standing position for one year. 55. उप्पाडिय-उत्पाद्य having created. केवल omni. science; complete knowledge. निवियअट्ठकम्मनिष्ठापित- अष्टकर्म one who has destroyed the 8 Karmas. They are:- (1)ज्ञानावरणीयi. e. that which comes in the way knowledge, (2) दर्शनावरणीय, (3) वेदनीय, (4) मोहनीय, (5) आयु, (6) नाम, (7) गोत्र, and (8) अंतराय. 56 एगच्छत्तं एकछत्रम् having one umbrella; under the sovereignty of one king. भोगसमिद्ध-भोगसमृद्ध rich in enjoyment. 57. सम equal or like, गिहवा- गृहपति layman; house. holder. घणय - धनद the Lord of wealth; the treasurer of of the gods. 58. चवसचितापzि sixty-four. जुई युवति woman. utzugri of kings. T47="COT one who has fastened coronet (on his head.) 59. मत्तवरपारण intoxicated (मत) and excellent (पर) elephant (सारण ). तावइया तावती that much. परिसंसा परिसंस्था ·101 crore. water number. Nom. for Acc. घयछत्तचिन्य-पजछनचिन्ह one which has the sign of banner and umbrellas. 60. अट्ठारस-अष्टादश eighteen. कोटी-कोटी तुरय-तुरग horse. पवरवेगदच्छ-प्रबरवेग दक्ष of great speed and skilful. किंकरनरनारी male and female ser vants. 61. नवनिहओ-नवनिधयः nine storer. अगमण्डपरिपुष्ण भनेक + माण्ड + परिपूर्ण illed in many pots. जलयलरयभावास जलस्यलरल+आवाम places of jewels in and on earth. 62. रजविभूह = राज्य + विभूति splendour of the kingdom, 93. जीहा जिव्हा tongue. वित्या विस्तीर्ण extensive: तर-शक् to be able. 64 मगहाहित्र-मगध+अधिप king of the fagadha country; the king Shreņika to whom the story was told, 7072782370917 best Gaprdhara. 65 qu17% caste. faoi=9147 of the tbree. gars धुता is hearil. भररिसमा अपविशेषः without any remnanti in full. एत्तो-अन: nom; lience मुक्त कण्ठ-सूत्रकण्ठ one who has the thread on the neck it is used here for, Brahmin. 66. मुणि ascetic. गवं वह गवै वह to be proud. धम्म. निमित्तम्मि काऊग-धर्मनिमित्तं कृत्वा under the pretext of religiou. 67. भणियम-मणितमाने as soon as it was said. भूयत्य-भूतार्थ fact: माइणुपति आभग+उत्पत्ति the origin rof the Brabming ।

·102 68 नामिनंदण the son of नाभि i.e. the prophet ऋपम. नाभि was the name of his father. एगन्त-एकान्त a lonely place. gåa & good group of monks etc. 69. पणउत्तमंगमगप्रगत+उत्तमांग मार्ग with the path of the best part of the bods bent down; with the head bent down. ertes alqi saat taking (the hands ) to the root of the feet in the word 97 one syllable is dropped. 3 and so are other words like that. वयणमिण-वचनं इदम् this speech these words. निसामेह- Paausa listen. & is the Imp. 2nd pers. pl. termination. 70. BY arri=Hgnetrúa thing or act of favour. परिसुद्ध-परिशुद्ध pare. फासुयाहार-पाशुक+आहार faultless food. 71. कप्प-कल्य् to be worthy or proper. संजय मयत (P. P. p. of 84794 to control) self-controlled. i trgo Corte tjatah ( any food) that is obtained by busing (a) or that is specially prepared for the monk. The Jain monks are not allowed to take food which is bought for them or which is specially meant for them. They are to take food cooked by the householder for his own sake, provided it is acceptable in other respects. -72-, ging=ye having heard. por is a termination of the absolutise. तरगयमगेण सद्रतमनेन on account of the mind going there (to particular thing ); with the mind concentrated on a certain thing. उम्पस austere; cerere. गविहाण-पोरिधान practice of penance. 71=to do; to perform ·108 73. Filigrafia great sage. ariqala gotiaillas अपि पुनरुतं though asked ugain and againj: फुड स्फुटम् clearly, 74 3938=Fho attentive; careful; cautious. galdih causal 1st pers sing. of Ft to dine. xlà is the terinination to be applied to the root for forming the causal base. agarraga: often. 75. सद्दाविय-शब्दापित was called. सासारचरित्तधारिणो= financeita: those that followed (possessed ) the conduct of house-holders; householders. IA TEAR=Aura Bric wrony faith and other things 719=! then; at that time. 76. रिय=क to go दळु दृष्ट्वा having seen. जववाहियंकर uztainetört the sprouts of barley and rice ( Alig). पुरओ-पुरतः in front कामांग स्यण कागणि रम one of the fourteen jerrels of a yovereign having six facets, eight angles and twelve sides. By this, be draws circles to produce light in the dark caves, reign king Bharata by the help of this the jewel, marked the men coine to his house with threads on their necks in order to distinguish them. 77. 38917emoteur giving (77) of food, drink and seats fires=iqata worshipped. 10nezain very high; excessive; 6745*=57171: blessed are we. 78 मइसायरन्मतिसागर it was the name of the minister of the sovereign king Bharata. महाए ममम्मि सभायाः मध्ये in the midst of the assembly: The bove- ·105 84. यत् as; because. वारिमारित prevented. gų is the passive base of a7 to speak; to be spokea. 85. पढमयर=प्रथमतर irst; prior; earlier. परिवाहिय% परिपतत fallen; degenerated. वनपरिहाण-बल्कलपारिधान one who has the dress (परिधान ) of barks. 86. सीप-शिष्य a disciple. पसास-प्रशिष्य disciple of a disciple. मोहन्त deluding. कुसत्य-कुशास्त्र false seripture. भिगगिरमादीय-भृगु+गिर+आदिक Bhrigu, Angira and others. बमुमई-वमुमती earth. 88. तिलोयनाह-त्रिलोकनाथ the lord of the three worlds. धम्मपह-धर्मपथ the path of religion. दारसिऊगदर्शयित्वा having showa. अठ्ठावयनि सेले अष्टापदे शैले on the mountain अटापद. अणुतरं best; highest. 89. तिगमिव-तृगम् इन like the grass. चइऊग-स्यक्ता Having abandoned. रायवालच्छीराज्यवालक्ष्मी the excellent splendour of the kingdom. The Nom. is used instead of the Ace. जिगवरपरहिवन-निणवरपथप्रतिपन्न one who has accepted the path of the excellent Jinas. 51TTE= अव्यावाध unobstructed. सिव-शिव salvation. 90 सिह-शिE told preached. लोगदिल होकस्थिति state of things in the world. पुन्चमणाणुचिग-पूजन अनुवीर्ण that with which the former people had come into contact. विमलप्पहाव=पिम प्रभाव that which has bright greatness.

·TRANSLATION. CHAPTER I. 1. (I bow down with my lizal) to Vịcabhs, llie Lest of the Jinas, the first Tirthankara in the Arzsarpini period and who is adored by the liberated, Gods, Kinnaras, Uragas, the lord of demons and the group of Bhuvantāsi Gods 2 (I bow dow) to Ajita, who had conquer red passions ; to Sainbliava who will not be born again and who is the destroyer of worldly life ; to Abhinandann, Sumati and to Padma who has the lustre of bis body like that of a lotus 3. (I low down) to Supātsra, the best in the tlıree worlds, to the excellent Jivas Slasiprabha and Puspaprabha ; then to Sitala, the best sage, and to Võsupūjya and to Sreçāusa. 4. (I bow doin) to Vimala, Auanta and to Dharma who is the abode of religion, to the Jina Shanti, to Kunthu, tlie destroyer of passions and to the noble Ara, who had conquerred enemies. 5. (I bow dowa) to Malli, who had destroyed the stream of existence; to Munisūvrata, the lord of Gods, in whose era tliis story of Padma happened and who liad good vows. 6. (I bow down) to Nami, Nemi and to Parsva who is res. plendent by the jewels in the great hoods of the serpents; to revered Vira triloge dirt of Kaima has vanished and who is saluted by the thuee worlds. 7. (I bow down to the otier great eages, Gayadharas, and monks who liave obtained greatness and are protected (in the activities of mind, body and speecl). 8. In dae order, I will narrate in brief the whole story of Padma, containing the line of names as it has come down through the tradition of the teachers, ·former 9. Who, except the omniscient Jina who has got the knowledge of the three tinies, is able to describe the relation of the story of Padma in whole ? 10. The clear and abundant thought that came out fornierly from the moutlı of the best Jina, was field by the Ganadliaras ; and that is preached in brief. 11. Thus continuously there is the loss of the pure scriptures; kuowing the time and intention the wise people Elonld not be angry. 12. In this worid tiere are some people, of uneven character, wlio are intent in receiving the faults ; cren thougla pleased by good words, they do not receive even a single virtue. 13. By iveans of the scriptures, the poeta say what has been spoken by the onniscient ; does not the needle pass through a Heat jewel pierced by the adamant-like needle ? 11. In this very asseubly, men's minds are of various kinds; who is able to ligld tlem which are like the leaves struck by the wind ? 13. Even by the Tirthankaras lo possessed scriptoral knowledge, the three trorlus were not nade of onid opinion; then what can be done by men like us who are of dull intellect? 16. Lren thougls the miuds of men are taken tip ly perverse mentality and they are wise in the abundance of deceit and fraud, still, now, I will say (something) according to the extent of niy ORT) intellect. 17. Body is filled with decases and the life aleo is transitory like this Dash of lightning; bat the centiment of the poetic quality lasts as long as there arv) the sun, the dogu aed the kturp of coustellations.

·38. Hear) the origin of the caste, of the gronps of false belierers having rárious appearance and of the race of the Vidgādlaras of Vajjudanta 39. (Hear about) the fierce disturbance to Sanjayanta, the best of the ascetics; (bear) the acquisition of omni-science and the carrying away of the loie by Dharaua. 46. (Listen to) the birth of Ajita aud the shelter giren in the assembly lall to a Tidyadhara Pamyaghana by the Lord of Raksasa, 41. (Listen to) tlie shelter and the boon giren by the Lord of Rāksasa to the young prince; (listen to) Sagara's birtis, his misery, asceticism and the salvation. 42. Theu should be known the description of the splendour of birth of the great Raksasa Atikrānta and tbe movements of tha race of Raksasas 43. Then (should be known, in order, the origin of the race of those who liau monkeys on their banners and the life of Tadit, kesin along with that of Udayakumira. 41. The coming of Kikkinhi and Andhaya to the skyrorers of Siriinā'a side, the death of Vijayasinha and the anger of Andhara (should then be known). 45 The death of Andhaya, the entrance into the town of Pājā'anhära at that time and the fonnding of a charming town by name Kikkindlipura on the top of the movutain Mahu (shionld then be known). 46. Then, going to and entrance into Laukī, of the sons of Sukesi, who were great in strength, the conse of the death of Nigglāya and the plentiful fortune of Māli (slould be known). 47 Birth of Indra in tlie town of Chakkarila in the sonth of the mountain Paitāöllıya anil liis attaining the Loruship of the range of Vidyallaras (shonld be known'.

·7 58. Getting of the Magical arts. the destruction of the glory of the King Valendra, Dasamukha's going to the mountain Jandára and the retarn (should then be known). 59. Acquisition of omniscience by Anantavīrya, the great houseless ascetic, taking of the rows by Rāvana and the origin of . Hamūwat should then be known). 60. The meeting and friendship of Mahendra and Pralizada on (the mountain) Astāpada, the anger of Payananjaya and (bis) abandoning anjanā (should then be krown). 61. The narration by the great sage, of the relation of the group of Hapūmat's previous births, and his up-bringing in the town of Hanoruba (made) by one named Padisūra (should then be known). 62. The activity of the sky-rover Parananjaya in the forest of Bhūtā and the festival and rejoicing at the sight of Anjanā, the female sks-rorer (should then be known). 63. Then, the great and fierce battle between the son of Pavananjaya and Jakábala, the acquisition of) kingdom by Daśāvana, the iteight of the Tirthankara and the interval between the tro Tirthankaras (should be known). 64. The acts of Baladeras, Kesayas, their enemies and the promineut sovereigu kings, the origin of Dasaratha s kingdons and the acquisition of the great wealth of boods by Kaikeri (should be known). 65. Seizing of Indra by Dasamuklia after a fight with him and initiation of the king who had a feeling of disgust (should be knowo). 60. The birth of Rima, Laxmana, Biarata, Shatrughna and Sit au] the relation of the sorrow of Videla (should be kuown).

·os- 67. Attachment of the brother of Sition seeing her picture (drawn) by Nárada and the production of the jewel-like bow for the self-choice of the girl [should then be known). 68. Dasaratha's initiation in the presence of the sage Sarvabhiitaſaranya, the narration of [Daśaratla's] previous births and the reunion [of ber brother) with Sita (sbould be known), 69. Fulfilment of Kalkeyi's boons, the acquisition of the great kingdom by Bharata and then the departure. in foreign countries, of Rāma, Laxmana and Sītā (should be known]. 70. Then the act of King Vajrakarna. the getting of good princesses, the subjugation of Rudrabbūti aud Välıkbilya's release (should be known] 71. The founding of an exceedingls charning place named Rāmapuri near the village Aranuggāma, the union with Vanamälā and the exaltation of Ativii ya (should be known). 72. The gain of Jitnpadmā, disturbance of Kulblıūsana and Deśabhūsana and the building by Rania of temples of Jinas on the top of the mountain Vamśagii (should be known). 73. The greatness obtained by Jatayu's accepting the vow3 on seeing the grandeur of the gift, mounting the Nāgalatia and killing of Sbambūka (slould be known). 74. The arrival of the son of Kekasi, the very fierce battle with Kharadūsqua, and Rāına's lament for Sitā's abduction (should be knoten). 75. Anival of Virădhita shortly, (in a short time) the death of Dùsana, the loss of the lore of Ratnajatin and the arrival of Sugrīva (should then be own). 76. The death of Sāhasagati, getting the trace of the news of Sita, meeting with Bibhīsazza and the acquisition of lore by Rima and Lasmaua (should then be known).

·9 77. Then, binding of Kambhakarna and Iudrajit by the loose of the serpents, Lasnana's being struck by magic and the arrival of Višalyā (should then be known). 3. The entrance of Rāranu is the templo of Jina Slāntināti, the appearance of the miracles by the gods and entrance into Lankā (should then be known). 79. The production of the wlueel (disc) by Lorma123, the Blasiug of Dasamukha, the lament of beautiful women and the arriral of the omniscient (sage) (should then be browu). BO. The initiation of Indrajit and others, the re-uiou of Sita, Nārada's coming to Lankā and the entrance into Säketapurī (should then be known). 81. The story of the prerions births of Bunrata and the elepliant 23 narrated, Bharata's initiation and the coming of Laxmata on the throne (should then be kuonn). B2. Tlie gain of Janorapã by him whose body (chest) was Jicked by (possessed of) the sign of Shriratza and the death, iu the battle of Sumahu and Lavana (should then be known). 33. The destruction of the distarbance of the people of the province of Mathurā, the birth of Saptarsi and the tanishtuent of Sītā (ahould then be known). 84. Sita's being seen bg hing Vajrajangha, the birth of Lara and Ankusa and the fight with the father after defeating the (other) best kinys (should then be know). 85. The getting of onniscience by them who were the ornament of all people. the arrival of gods, the appearance of miracles for Siti and the strears of Bibhisaya's existences (should then he known). 86. The practice of austere penance, the agitation in the self-choice ceremony, the initiation of the princes and the bad existences of Clipandala (should then be known). 2 ·11 87. The initiation of Lanunat, the cute of Lasmana's death, the penance of Lava and Ankusa and Rāraa's lament and sorrow (should then be known). $8. Rānu's taking the initiation of a Jain monk caused by the god (u bo 1733 related) in the previous existence, acquisition of oranisciez.ce and going to liberatiou (should tiren be krona). 89. Let the good people being impartial listen to all this (story of) Ráma who obtained liberation with pure thoogst. 90 This story of Rāına, the eighth god (Baladera), is formerly narrated by Vīra; aftermards, it was held brightly to (the gaze ot) the people br the great good ones Yow it has been composed by Vimala, in verse with the mesuing simple and clear; let all listen to the meaning of the scriptor, which is greatly ineritorious, bols and indestructible CHAPTER 11. 1. In tte Island of Jambodtipa, in the sjuthern part of the Bbarata conutry, there is a contrs by name Jagadha, which is charming possessed of great qualities and which is adorned by groops of totus. 2. It was spread orer villages, towns with earthen rane parts, tomas with low rimparte, cities without any habitation surrounding them and over torns which liad both the land and Se3-rcates. It was foll of coirs, she-buffaloes and mates; its boundary-line was blocked ap hy heaps of corn. 3. It kad crowds of good men sacbas leaders of the carutan, merchants, looseliolders and leads of families; it 123 a big storehouse of jem3, gold, jeweis and plenty of com. The people in that cogaty were cleser in sciences, tert Landsoine and possessed of the strength, glory and lustre. Becides, their minds were inclined to religion, + ·11 5. The people were noisy because of the incessant song and dance of the actors and acrobats; the travellers were ſed and adorned with vínous gailands (by the people there). 6. They were more engrossed in the marriage celebrations and intent on scents and flowers, Constantly their energy was increasing due to the plenty of food and drink. 7. The countıy was charming due to tlie ponds, lakes and gardens on all sides, The people were frappy being free from the invasion of the enemy, disease and thieves. 8. In the vers midst of this country, there was an ancient town named Rājpura, "lich was encircled by a big and extensire parapet. 9.- (The town lad) excellent houses, high arches and best turrets and was without any buildings (built) of bamboo; it liad ditches and there were loles in the walls of the fortifications, 10. (The town sas) great on account of the plenty of precious articles, Isacl plenty of water and bowers, liad the houses filled with jewels aud vas noisy because of the talk of the merchants come from the various countries. 11 At the worship of the court-yards of the louses, it(the towi) was rariegated with the rays of enreralds and rubies, and the parts of the town) were made fragrant by aloe wood, benzoin and sandal 19 It was attractive by :(means of) the temples and ras also indig in gardens and rest-louses; its appearance was rery charming ly menuis of the hundeeds of lakes, small and big, wells and fields 13. It was attractive by means of squares and find the dinning sonud (coning) from the dramas ; it was full of wise people and the conduct of many people there was fanltlesz.

·12 . 11 'Why speak more! That town was the abode of thousands of vitues and was created as if by taking the beauty of the town of the gods. 15. In the city of this description, lived the king by namo Shrenika, wlio vas possessed of tlie qualities of a king and who was as if the god of wealth incarnate. 16. (He) had glossy Lair like tlie bees and the beauty of his face was like all excellent fall-wlown lotus ; his shoulders were fully developed, feshy and liaid; and his pair of arms was big, well-shaped and long 17 His chest was extensive and broad; the waist was handsome, slende and could be grasped by the palms, his loins were like those of a lion, and his thiglts were big like the trunk of an elephant. 18. His feet were beautiful like those of a tortoise; lie vas slining like a mountain of gold; his face was calm like moon and he was serene like the ocean. . 10. Thero was nothing that the great knowledge and learing of the king dul not kuor; liis mind was luclined to right faith and svaz capable of worshipping (used to yoishup) the preceptor and the deities. 20. A man, (lowsoever) clever in various arts and sciences, would not come to the end of the qualities of that ting, thongli he inay describe them for a long time. 91. In this countıy of Blaiata, there was a toitu Kundagrãins which was rich in qualities. There was{ruled) an excellent kag by name Siddhartha. Ile lad a wife (by name) Tuisilã wlio was possessed of many qualities and pas beautiful; the Jinus canus (entereil) in lier womb for the last time.

·13 ► 28. Having known by the claking of the seate that the Jina was bort, all the gods were delighted the ends of their bair rising with satisfaction. 21. Having come to the town, lasing sprinkled the scented water and baring taken the best of the Jina, they reached went to the top of (the moontaio, Jandārs. 23. Having placed (the Jina) on a throne staddal with jewels, and which was on a slab of stone called Pandukarlalom the gods sprinkled (bit) with pitchers of water from the ocean called Kfīrs. 26. As the mountain) Mera yas shaken easily by the toe, he was named Blahāvīra ly the best of gods 27. Ilaring bowed dowli, praised and circumambnlated, the gods again placed the teacher of the three worlds near his mother. 29. The Jina who was fed by the lord of gois by nieans of the licking of the layer of nectar on the thumb, left the childhood and became thirty years old. 29 Once upon a time, the Vim Jina, baving known the defect (of tle worldly life, became full of detaciiment and entered the ascetic order, being surrounded by the Lokantika gods. 30. Tlien, omniscience, which brightens the whole world. appeared to liim who y.19 free from the eight Karmas and was engaged is ineditation. 31. (His) blood was of the colour of milk; his body was deroid of dirt and streat; it had a fragrant emell; it was possessed of good marks and qualities; it had the splendonr of the sun and was exceeding's pare. 32. llle egea were free from throbbing; the nails and hair were big and soft; the prorince round about Lundred sojanaz Fas Tree from plagne etc + ·15 42. Seeing the best of Jina and placing the pair of palms on the head, the lord of gods who was delighted in his mind began to praise the Jina. 43. Ob you gun, having the rays of omniscience all this lama world is asleep in this darkness of delasiou; that has been clearly awakened. 41. On yon illastrious one, in this ocean of worldly life, u liich is fnll of great waves of the water of sorrow, you are the crossing boat for the traderlike noble beingz. 45. Oli loid, in this forest of worldly life which is dense with the trees, in the form of union, separation, and sorrow, you have been born a leader of the caravan for those who are lost on the wrong pathi. 46. Oh Lord, wiat min is ablo to conut your real merits, though they are praised for a long time for thousands of crores of rears? 47. The lord of gods and the otler gods of the foor kinds baring praised (thus) and having saluted with devotion, took their places. 18. Having seen the coming of the gods to the Jina, the king of Magadha also started out of Räjapura, with a big crowd of warriors. 49. When the king of Magadka came to that region, lia got down from the big, excellent and intoxicated elephant and having praised the best Jina, sat down, 50. (That region) was prepared already and had a circular region for one yojana; it was beautified by the threefold rampart and the extensive gate whicle was made of jewels. 51. Both the parts had eight great flags and banners; and at every door were acted eight dramas. 1 ·52. There were sixteen excellent wells, full of clean water possessing lotuses---four in each of the directions. 53. The revered teacher of the three worlds sat happily on the variegatel throne-possessed of umbrella, choway, Asoka tree and the lalo of the light 54 Ont of such group of people and the excellent gols, I will describe each part (region). 55 In the first part, there was the assembly of the bondless great sages; then, in the second was that of the wives of the gods such as Saudhanna and others 56 In the third part, was the assembly of tuns great by virtues; after tliat, as a rule, there could be the assembly of the daughters of the Jyotişka gods. 57. After tiat, cliers was the assembly of the wires of Vyantara gods and Bhavançasi gods ; after that, as a rule, there wonld be the nssembly) of the Jyotiska gods 58. Then in the (otber) paits, there would be the assemblies of the lords of Vyantara and Bhavanvāsī; then there would be those of the heavenly gods such as Saudharma and others 50. In the other parts, there would be the assembly of ten and kings; the assembly of the animals is in the north-eastern direction. 60. Thus in the group of kings and gods with their minds pleased, Gautamia salating the Tirthankara, asked about religion and irreligion. 01. Then the best of tho Jina laving a serene voice like that of the cloud, preached in Ardha-mügadlī language the religion which causes welfare of all the living beings, 62. Substance should be known to be two-fold - living and uon-living; liviug beings are of two kinds --liberated being and those in the worldly life.

·1 63. The liberated beings have happiness which is infinite and incomparable; it is indestructible, unshakable, infuite and is always free froin any injury. Gl. Now the living beings in the worldly life slonld be known to be two-fold - mobile and innobile ; both again are of Iso kinds-dereloped and underelape1. 65. Earth, Water, Fire, Wind and Vegetable are said to be the immobile ; beings with two senses and more are the moliie which is to-fold --conscious and unconscious 66. That substance which is 100-living is divided into divisious such as Dlarins, Adljama and others. Liberation is possible for the noble; the opposite is the case with the ignoble. 67. The soul alwașs binds the Karma by means of wrong faith and activities, as also be inears of passions acconpanied by the taints of the soul GS. "The man protected in the activities of mind, boily and speech acquires jufinite merit svith the help of trauquility and by means of knowledge, faith, conduct and penance. 69 Karma is said to be, in short divided in right dirisions; the living beings are bour] and released by means of dispositions. 70. The momentary lappinezs of beings, in the worldly lifo, which are infatuated with the attaclment of the sensual pleasure is realls mauifold unisery. 71. Beings of rinful deals will not get happiness in hell eren for that macb tire which istaken for the closing of the eye. 72. The animal creatures pass their time enjoying the misery of torture, beating and other bad things such as bondage agu remonstration etc. 73. Men get grief, bodily and mental, by means of union and separation, gain and loss aud by lore and latreal 3 ·13 $ 74. Eren the gods laring lees glory get grief by seeing the groups of gods with greater glors; (their) grief is much more at the time of the fall. 70. In such deadly worldly life of four existences, the fallen soul gets haman birth only with dificulty. 76. Lsen thongl human birth is obtained, one is vorn in the families of Shabala etc. who have little splendoor; the birth in an excellent family is difficult. 77. Though born in a good family, one will be dwarf, deaf, blind, dumb. haring a crooked and awl hunp-backed ; the $911, will get, with dilficulty, a body with all the five sense-organs Tealthy. 78. Thongli the collection of all good things is obtained, a man wanting in merit will not lisre a religious wind and the ignorant will not lizce it due to iufituation and greed. 10. Iren though inclination to religion is obtained, ove will be made to wander in eril religions; and lie tould not get religiou preached by the Jina. so. In the case of a inan wlose ind is not turned to reli. gion after having obtained lumau birth, (it can be anid triat) the nectar in tis land is as if lost. 81. There are some courageous men slo haring taken the Fows with devotion keep them uubroken and obtain eacelent place. 82. There are others who laviug meditated on the tirents duties enjoined by the Jiva obtaiu infinite liappiness capable of ngitating the three worlds. 83. There are others tho practise severe penance and shorten the worldly 'life; such persous, having hrad two or three existence, obtriu incomparable liberation ·19 . + 84. There are some, who practise great penance, propitiate uşith the strength of the intellect and die; they become Alaindras in the residences of the excellent Varavinānas. 85. Having falleu from there, for a long time they enjoy the enjoyments and glori's of Haladlaras and sovereiga kinys, practise religiou and are liberated. 86. There are others wlio living taken the duties of the ascetic ale conquered by the fierce hard slips and fall fiou selfcontrol; they again accept the lesser rots 87. Otliers are satisfied only by the sight of the Jinas; eren in dreams they do not abandon and austain (from sin). 88. Some wliose mind; aie deluded ls wrong Luith, who are without any clearacter, die ronies, and are greedy of the gensnal pleasures enter the fier ce battle. 89. Others laving done acts such as ploughing etc. which injore rarions creatres, go to hell Lasing severe, great and fierce pain. 90. - Those who have deceitful and fraudulent nature and Who deal with false reights and false measures do not beliere in religion and acqpire animal existences. 91. Those that practise straight-forwand religiou, bare little passions, are good by natpre sud are possessed of medinio huran qualities, get lumau birtli. 92. Those who are possessed of lesser cows, great rows and ignorant penauce, become gods due to their disposition. 3 Those that are pure in their faitli, knowledige and conilnet anul in the activities of the mrious sense-organs and are inclifferent eren to their woux, get liberation having shaken off Karma. 94. The lions among the ascetics who are free from the eight Karmas obtain that liberation which is indestructible, infi. nite, free from liarm, 1.tissíul and exceedingly liapry.

·20 93. The souls bound with Karma tauder in the great ocean of the four existences; none will cross it without the boat of Jain religion. *96. In the great summer of worldly life, tlie whole of the yorld whici is beated by the heat of the misery and serere pains becomes cooled by the cold of the clouds in the form of the words of the Jina 97 Then those gods liaving listened to the sermon(ieligion) come ont from the lotus-like mouth of the best Jina, rrent to their places having obtained right faitli. 98. The king of Jagadla also, haring bored down to Vira Jing with devotion, reached Kusagganayar - accompinied by all Lis retinne 99. By this time, the sun set at the end of the day; the lotases faded and there was the separation of the pair of chakra- Tāka bi.ds 100. Darkness spread in the sky-the dark colour staining the light of good men's conduct in all the quarters; that is known to be the nature of tlie wicked. 101. Me hing also in liis place which was brightened by the burning rays of the jervelled lampy, slept happily in the berl of a sofa corered br a fowered clotlı. 102 While he was enjoying sleep, lie saw the best Jina in the dream aud then with great effort askel liis doubt. 105 And then the Irigli-sonled role op being praisent les hundreds of auspicious songs hf the roice of ile bards and the sound of the mins drome which was deep. great and serene. 104. (Ile) began to think, "It has been said bş Vīna tlırt this world full of religion will become the aloxie of men sach 19 sorereix king and others ".

·21 103. "Yow, my mind greatly donbts about Padma-claritra (life of Rārza); hor the great Näksasis, though rery strong were killed lig the PĀgaras (monkeys) ” 106, " Rg the religion of the Jing alone, brse persons proud of their strengtlı, yere born in great and greater families and the other became well-rersed in hundreds of learnings ". 107. “ It is lieard in the common-place scriptnre that all the Raksasas lieaded ls Råvana maintained themselves by eating and drinking marrow, blood and flezlı ". 108. * Iudeed there was a brotber of Rārana named. Kurabhakara mlio was very strong; he slept in his bed for six months without any break or fear". 109, 110. "Even though his body Fou! be crushed his big elephants resembling mountains and his ears would be filled hy pitchers of oil while de vas sleeping, still, he wonki not liear the sound of drums founded in lis front nor would the Ligh-souled get up from his bed if the period (of six months) was incoinplete". 111. "When he rould get up, le vould be overcome with great and flerce lunger and would devour waterer would by its liis front such as elepliants and bnffaloes." 112. • Llaving filled his belly with toany gods, human Leings, and elephants, le rould again get on his lied and free from fear would sleep for six months." 11. ** Besiles, it is also learn that Iouira lwing defeatert in the battle by Raruia was found in cimins and 1513 brongit to the town of Lanka * 114. ** What man in the three worlds even though accompanied by the gods and denioris, wonld be able to conqner Indra ha apholds thịa Jambo dwipa npto the acean, ·29 ! 113. *One will be ( reduced to ) the beap of ink eren by the thought of him who has the best elephaut called Airivata and has the thunderbolt for his unfailiug striking." 116. "The poets have composed Rāmāyaua with the perverse conteats., like the killing of a liou br the deer or like the destruction of an eleplaut by a dog." 117. "All this is false because of ideas contrary to reasoning; peisons, in this srorlıl, who are mise do not beliere 118. The king who was thinking thus thien became eager to go for the salatation of ( to paskoinage to ) the Jina which yould be the cause of the removal of the doubt. 119. The clear light of the son possessed of briglt tars blooids excellent lotuses from which the bees corue out and the region is (made ) exceeding's charming by the sound of the steet syllables; it penetrates the pind of the trees ami releases the pollen Or The sanlike mords which are possessed of the mass oi l'imalasuri are very pure; they have come out of (bis) excellent mouth and are arranged in lines; the regions are made exceedingls charming by the sound of the street spllables ; they are monntal on the string bart and use men to shed their dirt. CHAPTER IIT. 1. Seated in tl dezambly Ilall, liz boş çkstell with all ornaments and with the footstool illumined trith the rays of the pearls in the crowns of his vassals.- 2. That ling of the Jagadias, those alacrits and enthasiasm fas solely with the intention of seeing the same ·mounted the excellent' elephant full of all the auspicious characteristics. 3. He then marcked out of the city surrounded by excellent elephants, horses (i.e. coraliers ), chariots (i, e. charioteers ) and warriors. That best of kings reached (the place) where the divine (sage) Gautama ras. 4. Having reached that spot, lie" saw the best atriongat tlie Garradlaras in the midst of a groap of excellent ascetics, the autunnal sun as it were, in point of lustre. D. Descending from the clephant, and going round the ascetic, the king, deliglıted at Leart, lowed dosen to time, placing the vuu - like fulded hands on the learl. 6 Being blessed by hiun lie sat down at the feet of the sage, and asked lim with the great decoram ererything including the bodily welfare etc 7. Knowing the relevant things ), Soll of modesty and courtesy, the king once again questioned Gautama, the dispeller of all darkness in the form of donbts. 8. . I wish to lear, glorious one, the histry of Padma (lama) clearly; for the lieretics (Lit. the Hiponnders of false faitlis) have proclaimed perverted ( accounts ). 0. If, 0 glorious one, Rārana mere ( 24 they say ) a demon ns valorous as the best of gous, Luthent mis le vanquished by lower creatures like the monkers on the battle--field ?, 10. (Ibey further add )- Nina pierced a golden-lodied deer mills an arrow in the forest and tliat Vali ya kiled treacherously for the sake of Sugriva and Tárá. .11. Forthermore, Lavinis gone to the abode of gods and conquering the lord of gods in the battle, be was put in prizon tied with strong aud laru filters of the Sage.

·12. And Kumbhakarıia, though well-vereed in all the sciences and arts used to sleep (according to them) for six inontus! How again was a budge built by monkeys on the great ocean? 13. Favour me, therefore, O divine one and tell the truth accompanied with the (real) causes (or arguments). Destroy this darkness of doubt by the light of knowledge. 14. Then the Pontiff (or Ganadhara) said, listen, O best among men, giving me your mind and ear! I shall tell unto you (all tliat) just as the oinniscient one las told (me) 15 Daśānaua (the ten-mouthed one) is not said to be a demnou eating flesh. All that what those bad poets liave descıibed is a lie. 16. Anything, without foundation or gourds, does not give you facts--though it might Le told (by men). O king, theses words are tlius without (any foundation of) facts and hence ara like a (tree) with its roots cut off. 17. First of all I shall desciibe the time and the place there (iu that story). And then listen, in due order 'the lives of (all) the great men (involved in the story). 18. Akáss or Space is infinitely infinite and in tle centre of that is (situated) the world which is without a beginning bat Laring end and is divided into three divisions. 19. The world is, at the botton, like a cane seat Tle middle portion resembles a Jhallari while the top lias the shape of a muraja 20. Tlie whole resembles a Tála (a musical instrument) and is encircled by three circles. In the midst is the lower sold (situated) in many, islands of the ocean 21. In the centre of that is the continent of Jambu, laving the shape of a wirror. Its dimensions are a bundred thousanii Fojanas.

·25 It is surrounded on all sides bylaiana Sainuda (Saline Ocean). It is (situated) on a platfo:in on the posts of shich lofuges are engraved and on the entrances it was burning luatre. 23. In the centro is the mount Jautāra, adorned with four forests and having various gems. It is ninety-uine thousand (sojanas) ligli and ten yojanas in bewth. 24. It penetrates below in the earth) one thousand :ojanas and touches the laser of adamants. ind above, it touches tile Saudlarmı leaven by its peak. 25. Tiere are sis Vísllııras (119tains) nu seven colle tinents. There are fourteen great rivers and four Nabbi rnoutains. 26. The lakklāra mountains ara twenty, tlh capitals are thirty-four and the Vaitillisa mountains also should be brown to be as inang. 57. There are sixty-eight cares and thirty thrones; in the Uttaradevakurus tliere are excellent heavenly trees., 28. There are two lundredi Kanchanakúta (mounta) and six lakes. 'lliere are two Yamalagiri inountains Clitm and Vicuitm. 29. There are six Bisogabhūmiz, ulicli ale adorned by excellent trees and are attractive; in these places are the temples of the Jinas. 30. And here in tliis Saline waters there are four islands chiarining in (LF) the sanctuaries of Jinasand iu point of pleasures just like the learanly regions. 31. In the Jambulnīna. to the south of Ibarata, lies the island of the demous. The islan'i inbausted Ly Gandbarras is to thie weet of Videlia. SO Then to the north of Airärata is the island of Kiunaris ad to the east of l'urva-li-la lies the island faruria. + ·26 33. In Bhamta and Airāvata there is tlię increas) and decrease (in time etc). In the neinaining (islands) the time (or Kala) is always coustant. 31. The lord of Jambudwipa, the great prosperous Arā. dliya (Avādi ata) accompanied by thousand gods ruled all. In ancient tunes during the Snamā period (ie the golden millemum) thuis Bharataksetia was like the Uttarakuruksetia, complete with all pleasures and abounded in the excellent desiie-yeilding trees 36. 'Ihe men tlien possessed a height of three Gavyutis, were square buult, and had a life of tlnee Pallras. 37. There veie desire-yeilding trees supplying musical instruments, food, ornaments, clesiles, diess, louses, lamp, lights, pots and flowers 38. With tlie help of these tuey always enjoyed charming pleasures to theit liearts' content very happy and not conscious even of the time spent 39. And wlien there was little life iemaming, they created a beautıful pail (i e a boy add a girl) and then breathing their last rould obtain the liappiness of gods 40. Then the lions etc, were gentie and werer got wild with one another. Tliey also enjoyed happiness roaming at will 41. In Blarata as also the AuĀyata ksetras tliere is the inciease and the deciease of time. In the remaining ones tliere is neither the increase nor the deciease of tune 12. Having lieard tlus, the king, basing boned down to the enge again, asked, by doing what ie a mau born in this Land of action'. 43. Then the Gandköra replıd:- those good persons who are straightforward, attain this Land of activity by conferring gifts to the monks ·11. Those ulio give giíts to bad per50113 in order to enjoy happiness and pleasures (in the next birth), are born 13 elepliants etc. and enjoy the pleasulies of e'eplants. 45. Just as seed ( town ) in a well tilled ground increases and nerer diminiales eren so, (br ) munilicence to gool ascetics one acquires much rerit. 46. Just as it one and the came lake, water is drunk by a cow and a snake bnt, in the case of the snake it turns into Terom while in the case of a cow it is trausforinel into inilk, 47. similarly, gifrs given to one who possesses good character and the other who is laroid of it is respectirely fruitful and futile in the other world. Its merit ( depeods on ) the speciai nature of the receptacle ( or receiver ). 43. In this way, oli king; I lare told you in brief the nalore of charity. I shall now esplain to you ( the causes of ) the birth in a noble family. Listen. 49. Just as the rioon increases and decreases ( in digita ) Log its own natare, even so the asceruling neon increases anül the desceniling one dininiaises ( lycanse it is in their naturo ). 50. During the third perial, wion the eighth part of the rallyopia tras remaining, the firat scion of the volle family by 3171r Iratisruti 173 bor. 51. Ille ligh-zon!ed one, knowing lis previous incantatious in all the three biitlis 113 fasoured lor the mass of learniog Iirrself and ( during liis life time the world syos lapes in every respuet And thus, after com- time lul presed as born maintaui; after hit came KL-ramkars and then folloin Kemancila"... Tirna tlic grest Siranian are then Siniat dihara who fare delicl.l to tiin tulojects; ard after hit. Tas Lora Clailla in ile librata1,9162 ·23 jt. It was this Chakklw who encouraged the people when they were frightened at the sight of the sun and the moon and told to them whatever took place. 35. Then was born the wise and great Vimala abana; (after him) Abliclandia of the lustre of the moon and then Varudara, Piasenajit and Nābhi. JC Tliese fourteen law-girers born in the Bharataksetra, sere proficient in polity in the world an vere lite fathers to the subjects 57. In the place there Nähli himself lived, there was a wonderful ( desire-yieldingtree wluch was surrounded lig various gardens and weils aud was tlie abole of pleasulo and duration of life, 58. He had a belored wife, Maluderi, (by name ) who was possessed of many virtues, south, beauty and of good form and was like a goddess incarnate. 59. And the goddesses Hri, Shri, Dirti, kirti, Buddhi and Laxmi were so to say in lier service and obej eller commands at the instance of Indra. CO The goddesses performeil tlie daties like (the preparation of) food, drink, sandal, becł, bent, and bathing etc. and they congratulatert her by means of dance, music and late 61. Tien ouer ripon a time, the queen Marmulevi who 1a3 slerping comfortabls on a rich bed, saw the anepicious fourteets dreairs, laring the last watclic of the night) 62. (They scre:--) A bull, an elephant, a lioni, e scalient glory, a girland of flowers, the moon, the gun, a flag. a pitcher, a lake, an nepan, a celestial cor, an excellent louse and a fire-- like instie of the leap of jewelt. 63. It tile close ni the dreams, being just awakened by the sound of the drans giving out the notes of lailing, she slice like a lotie plant (or lily at the adient of the stin, I ·29 GH. Ilaving performed lpsr toilet and other auspicions duties, she went to Nūbhi, ler ejes full of the expresion of joy. Seated on jewelled seat, she told her Lusbund the auspicious dieams ( slie dieant. 65. Grasping the significance of the dream, Nábli gaid, "O Beautiful one, a propliet will be born of your womb." 06. Having listeneri to these noods, Marudevi, with all lier boly full of raptures, and with. lier lotus-like eyes blooning, was full of tle Ixisting of liair dae to joy. 67. Şix inonths from the time of the fail (fi om tle learen) "vonld the best of Jinas eutel the wonb; the Gol of wealth would shower jewels for fifteen montıs. 68. Vrsabha isacclaimed in the world as fliranyagarbha, because while lie was in the womb, there feil a shower of jewels along with that of gold, 69. Having lived in the womb, fie came opt endorsed with the three (types ol) knowledge stirring all the three worldis. 70 At the sight of the birth of a son. Nallii, leing delightedt,, proclaimed (lit. madle) a festivity with all the auspicion ponpar resounding with the notes of loul drums and other musical instruments, il. The best of the gole, seeing their seats slırken by lioly bretres ( brucing breezes ), stw then by their sup*r* naturlionowledge that the Jina was born 72). "The Ilhuranova i gods stood np blowing conches, the l'yantara: iraking the sound of drums anil tlie Jyotiska gals soaking a roaring sound like that of a lion --all of them in great confusion, 73. Eren the gods in learen were alaken (in their places) and being alrikened by the sound of bells, came down to this World of mortals with all their pomp ·30 7 74 All the four-fold gols, moted on excellent elephants, Loises, bulis, lions, and aerial cars came down to the Jonse of NÄbli. 75. And the delighted gods showered jewels in the lionse of Nibbi--the shower containing Lapis-lazuli, desinonds, emeralda, Katketana and Súryzhänta jems. 76. Tlie general of the army of gods ) took the Lord of the Jings in lis bands and brouglit lım near the king of gods, placing by the sile (of the motlier ) the artificial child 77, Tlien having bowed downt, Indra took the Jina in laste and was not satisfied though lie svas looking ( at tue Jina) with the thousand eyes. 78. And then the gods proceeded towords tlie (monnt} Mandāra, in large crowds, covering the ( whole expanse of tlu) shy and avith their bodies shining with ornaments. 79-83. Then was seen au crcellent inointain - hicli full of crystal stones and rarious jewels, which kras agitated by tender creepers, -on which long garlands of weed flowers were hauging, -uhichi wis shining by the rays of the various lig jegels epringing froʻn the perke -lich elining. clean and tender petals and hul twigs which stora slizhen los thie rind, -on shich sing the bees rich with tra frgrince of flowers blossoming froin ercellent trees, there floral the lyrooklets and streains of water with a murmuring noise, -whicl. was full of beasts and aniinals euch as horsa, mongoose, mulle lion, boar, lo- and cleer, -fliere large crowds of prople sportert fearless as the pleased, -- liicls mis enjoed hy the cronds of the best of Garudas, Kimms, Umgram kimpuruks and the regions of which were filled with the street music and slispere ingeiftlir dirii.e dinais. vas ·31 84. It was mountain Meru with such qualities. On it excellent and great peak, all those noble gods got down. 85 There was seen tlie Paadukambala slab of stone, with the jewels bright and shining, wet with the inoon-stone and making the ten directions buiçht. 86. The best of Jma3 was placed on the throne by Indra sho was delightel and pleased; and the (gods) began the very rich coronation ceiemony. 87 On the occasion of the bathing at the time of the birth excellent cirums such as Blieci, Zallari, Ainga, Mlıdanga, Shankh and Panava weie sounded creating a rumbling noise like that of the clouds. 88. There were various Gandlau yas, Yaksas, Kinnaras, Tumburnyas and Jaloragas with excellent flowers, sandal, incense and diving garments in their hands 89. Beng pleased; sons of them danced ; others sang in sweet voice ; hile some otliers clapped their hands and spread tijeir legs 90 Some held the umbrella over him and some sounded the druins so as to produce a deep and loud noise 91. Tlie wives of the gods danred artistically with anorois and coquettislı gestures, placing the foot beautifully and full of excitement due to the side-glances. 92 Aud the gods slowered from above, flowers rich in various sniells; so that the sky that nas quite clear became within a moment dusty with the pollen. 93. Then tbe groups of gods bionglit speedily the pitchers filled with the water of tlie milky ocean for the coronation of the best amongst the Jinas. 91. Then Indra began the coronation ceremony (lit. poured the water on ltim) taking a jewelled pitcher, to the accompani.

·32 ment of the sound of the bustle of the liquus in praise of the Jinn) and the noisy notes of greetings. 95. Yama, Varuna, Somna and other great gods of great glory bathed the prince carefully and with pleased minds. 96 'llie goddesses like Iuliani and others gludly besineared (his body) with fragraut perfumes and powders with their fingers resembling the fiesh blossoms (or sprouts). 97. And tlus having douc the sprinkling (or bathing) ceremony the delighted India then ananged the owaldents and decorations in their proper places, according to proper rules, on the body of the Jina. 98. And over his leaŭ was placed the crest-jewel, the best protection; the eal-zings (wera ou the ears aud the saphire bracelets on the aim. 99. The waist-band was fastened on the cloth girt round the loins of the Jina; it, being brightened by the jewels, shone over the divine garment. 100. Witla great respect. laring decorated his body with ornaments, Indra, delighted in mind, began to praise the Jita. 101. Hail to you! O sun to all darkness in the forn of ignorance. You wlio ale like the full-on beil inoon into the lotuses in the form of Bliasya (pious) souls, Hail to you, again, who drain the ocean of worldly existence and you who are adorlied with the mark of em Lellislied Shriratsa. 102. And the other gods also having praised the best of the Jinas big (singing) lis good qualities and having gone romud him thrice, dispersed as they had come. 103. And then Harinagaresí, liaving brongit the lord of Jinas to his house and placing bim on the lap of his mother returned to the abode of gods.

·33 ; 101. 'llen that Marulevi, seeing ler son adorned with celestial omawents, could not contain withım bierzelf, with llet luair bristling due to joy). 103. Seeing the son bespeared with plenty of divine salfepu aml adorued with excellent jewels, Vāblii cariied (with him tlie pride of) the excellence of the tuee worlds 106. And the delighted Vabli named the child; as Vrsabba in that a bull a3 white as the nicou and the Kanda flowers had entered in dream) the belly of /its) motlier. 107. He who was surrounded by the loys in Leaven and yould play with londreds of sports, grew up day by day by die strength of tile food of nectar on the tlıumb. 103. In a short time, le attained physical growth and became exceedingly beautiful; with his chest marked by the sign of Shrivatsa, he was the abode of good marks and ciaracteristics. 109. (He ball) the heiglit of fifty Dhants and possessed a Lody which lad the Vajra-nărācha slape, was endowed witla thousands of good marks aul was shining rith lustre like the sun. 110. At that tiure, excellent and various food, diink, carriage, bed, seat and ornainents etc, were given to liin by the gods. 111. It the time when the various desire-seiling trees perished in course of timne tlie juice of sugar-cane was tlie fuori of men. 112. Tlie earth was devoid of arts, sciences, religion and irreligion ; nor the re fas ang origin of things of welfare and of the heretics. 113. At that time, the god of wealth created a town baring lofty ramparts of excellent gold, un sujanas in valent, twelry Fojanas iu length and full of jewels.

·114. The levered Jina Vrbabla limself aslysed the esta. blishment of the groups of villages, towns, cities and the arts of Welfare. 115. Those excessively strong men who were appointed by him for the protection becaine famous and renowned in the trorla as the Ksatriyas. 116. The couageous men who were engaged in trade, plongług, keeping of the cows and business were named as Vaisyas. 117. Those who were engaged in the mean things and is lio always did the commands of others became the Skūdias ; they ale of various types in this world. 118. Is a pair giving happiness to all tlie beings entered on earth, that era was proclarved in the would by the name of Kitayuga 110. Ile excellent Jina Jail a wife by naine Sumangala and a second bs name Namda; lie yot hundred so. (such as) prince Bharata and others. 120. Both the excellent daughters, Brāhmi and Sundari teie possessed of youth, beauty and lustre and mere renowned in the people. 121. (Hle) slowed (tangut) polities to the feudatory kings starrio13. priests, commandes, iderchants and to the heads of millaget anul taught tle relation of the earth to the people. 199 Thug lie paared the tine enjoying the royal glory: (once) teeing the blue gallinent, lie became averse to wouldly life. 123. (IIe thonglit) llas! the people being attached to the tervice of others, delay : they dance liko mad men an do mang handreds of acts. 194. llumanity is nothless and life is as ficllens the flashes of liglitning The inoly is merely the receptacle of multifarions diseasna, sorrons, and flocks of germs (or L'acteria) ·35 10. 'llie zoul (i, e, the ban) addicted to tlie baits of pleasures takes misery for fiappiness. And througli mocked again and again does not mark the diminishing life (i.e. is not conscious of it). 120. And this, discarding these pleasures of senses which are so epliemeral, I should exert for penance, self-control and for the bliss of salvation, laring (first) qiren up all attachment (to pleasures 127. And sliile be was thus meditating on the cause of the destruction of the cycle of worldly esistence. thie Lokautika gols, resplendent in tireir crowns, approachedt. 128. Having bored doun with their liends, tvey said " It is very good, O lord, tlnt you are enlightened (lit. a salened). Mach time lias passed since the path of salvation is cut off Lere (in this world)". 129. "Tliese souls vauder repeatedly in this dreadful ocean of existence (lit birtlı). Let them cross it, resorting (lit. sticking) to the ship in the form of the gospel of Jina ; please do not prolong (their tortures lonçer)'. 130. llius, the fourfold gods, with India ns the chief, came there apeedily for tlie sake of liis renunciation ceremony then be had this firmis inade up lis mind (to renoilice the world). 131. Having bonell down to the best of Jinas, tiey mere «lelighted with jor, anl were repeating the sonisof (greeting *lnil (or victory), with beautiful lammes anchos cies with their blossoin-like lands mosing 132. IIe thien nnounted the palanquin, made of gold and studdat with pearls, sandal, emeralds. Indra-nila and diamonds 133. And then the magnauiinoas one went out of the city, sorroundleil by gods and kings, with (or to the accompaniment of) thousuds of drums that tere beaten and with the words of freetings from the courts of luiz ·30 191 Inil lic canna in the ascellent park mmel Vasantatilaka abounding in the excellent trees of Baku!, Tilak, Clampak, Asoka, Panpūga and Naga 135 Bidding adiest to lis palents, sons, relatives auil all the others around leiun, le then took away the oluaments like the waist-thiead, bracelets etc. and (all bis) clothes. 136 Having howed down to the Suldhas and performed the ceremony of estructing the hair in five handfuls and along with other four thousand men (the Jina) attained the ugliest initiation of monk. 137 And then Indra, receivmg or (taking) the hair in a jewelled ressel and bowing down (with his head) threw them in the milky oceant. 135 Tlie gods, having celebrated the great festivity of renunciation (of the Jina) in the company of men went to their respective places having saluted the best of Jinas, 139. And the wise, great and excellent Jina wandered on the earth.for a year, fasting and in the company of four thousand monks 140 Some (of the monks) in the (very) first month while others within a period of two, three, upto six months and th118 all the monks were onteil thp the warriors in the form of Troilily sufleungs 111. Out of feat from Bharata, as also due to the sense of slame anil vauty they alul not let home though tarmenteil mith hunger and thirst, but stayed on in the forest. 1+? Being troubled with lunger they took fruits from thie clusteis of trees. It was proclaimed in the sky . Do not take the fruits (at least) in the guise of mouks. 143. And tlien the ascetics were divided into many typesclau in bark garments, Kusa.grass, eating fiyit and beliaving at (actug accorling to theil pun sweet silla ·37 Just at this time, Yami and Vinami, lesirous of excellent pleasures, came to the best of Jings and having bent their heads in salutation, took their seats coutentedly at the feet of the Jina. 115. (Seeing them) thus keen on pleagare3, Dharanendra left his seat and with all his paraphernalia, he also came down there. 116. Powing down the lotus-like feet of the Jina) le sat near the best of Jinas aud there he say both the young men with eses like Jotus petals 147. Then the king of seipentz said unto thrin, For shint purpose are you both standın tear the Jina, ritli svorils in four hands?" 118. Then Nani replied in these words "O ioni, we have no royal splendonr and it is for this purpose that we have come near the Jina. 149. No sooner were these words uttered than Dharana imuediately bestowed on Itim diverse lores possessing (supernatural) powers, 150. The best mountain Vaitidlıya tras recommended for their (happy) ercellent alde-which was all silver and crtend. ing upto fiſts sojan??. lil. Deuled (in two) at the twenty-fifth yojana anul cliniming in both the angax, it was in a miles high and sir ojonas (belom the earth 152. Tlie demi-gol Fami, laving gone to the soutlierii range of the mountain) founded fifty cities chief amongst them heing Ratha-Nupur and Chakrapāla. 133, And in the northern range of the mountain) as : city named Gagana Vallabhapura hich wasdecorated with inany A temple of Jina and beautiful Inansions with lofty arches.

·255 151. Jnd having gone ten sojmuas above that there were ten cities of Gaudhui vas, Kinnaias, and Kimpuisis adorned with excellent mansions. And going above tliat for another five yojanas tras the beautiful su face of the top of the mountains charming by the temples of the Jinas and illamining (all) the ten quarters. 136. Ind in tiose temples there lived always tlia Clāralia mouks. meritorious, engrossed in their study and meditation and dazzling with the splendour au Instre of penance. 157. (The countıy) was sich with mans groups of villages, cities, liai bouis, parks, gardens and fuiests and there were rows of groups of houses dazzlingly bright, being studded with pearls, diamonds and gold. 158, 159 I bounding in excellent cons and buffaloes and presenting a charming siglit br (the growth of) various corns, rich in all leibs and flowing with ghee, honey and milk, free fiom excessive leat as also cold and (all) dangers, it was by its vers nature temperate (or gentle). (Thus, that countıy of demigods appeared as if it were a world of gods. 160. And tliere were the benutıful Vidzādiara damsels. inbued withi diverse chiarm (and beauty) and with their faces resembling beautıful lotnses lilooning because of the contact of the tender 11. e. morning) 1ays of the so. 161. Ani the demi-gols tilric, valiant anul proul of their learning (or loira) ami stengti, enjoyed pikasnies as they close (eren) like gols in the world of godis 102 And thus the great l'idvādlaras (lising in) both the tangez, very careful m'taking) fool, drink, beds and seats, cajos ed all prosperity and limppiness and followed tlie puie patu of religion as muenchied by the Jinni.

·CILAP ET: 11. 3 1. 'llen the revered 'Filth.kara, laving abandoned lis meditation, began to under over the earth arlorned by groups of towns, for the sake of gifts (of alms ) and religion. 2. Wandering in the county of Padma, iu due couise le reached the town of Gajapura, lieve lived king Shreyansa, the abode of many lundreds of qualities. At the tune of mic-day he went to the town cu the begging tour, while wandering i.. tlie line of houses, the Tītliakala was seen by the people 4. (Ho was) of calm face like the moon and shining with lustio like the sun; Inrs pair of lianda was bouging lous and lis body was decorated with the sign of Shrivatsa. 3 Tle people offered fun excellent necklaces, cuionets, ear-rings, jewels, pearli, garments clowrics and otlick things; but his mind was not attached there. 6. Soine, laving salated the feet, and being satisfied, placed before himn espanses of excellent eleplants, loises, chariots anil jewels. 7. People of cnim mind not kuowing the sign( piccess ) of begging, offeled girts beautiful in all the limbs and with: faces like tlie full 2001 8 'I le Jula, whose delusion was gone, did not wishi whatever the people offered ; ( lie) with his tresses of fair lianging down, came to the residence of the king 9, Sering the best Jina coming, the king, thouglı standing on the terrace of the palace, entered in the vicinity of tlie feet ( of the Juna ) laving recolleeted the former birth. 10. liaving gone round him thrice, be who Lorripillated with joy, fall at luis feet alous Tith all his cerrauts. Yas ·40 ; 11. Giving with all devotion the offerings in the jewelleu pot le saluted the pair of feet with pure disposition 12. The best king Slueyīnisl, with great faith, offered Irim the juice of sugarcane in a place which was washed aud cleaned. 13. Then began to blow the wind which was pleasant, cold and fragrant; and a slower of jewels along with fluweis fell fion the sky 1.1 "What a gift!' Tiins was proclaimed in a loud and deep voice which was like that of a drum; and the best king obtainer great prosperity and highest welfare. 15 Then the groups of gods and Charann ascetics said, It is good; you are a great person; and oit you illustrious one, the second wlieel of the chariot of religion has been uplield 16 Thus having done the introduction of the condact of tlie charitable, the Jina engaged himself in auspicious meditation in the garden of Sayadāmuha. 17. By the annihilation of the Glāti Karinas, omniscience briglatening the Loka and Aloka was born to the levered ascetic when he was thus meditating. 18-19 Wlien omniscience is obtained, the Jina gets a seat, the umbrella, the Atichhatia and chowry as also the divine tree called Kalpacruma, tłe sounding of the diams. and the shower of floweis; endowed with all the excellences, he obtained the glory of Jina. 20. Knowing the attainment of oinniscience, the gols came and sat in the ( proper ) places after bowing down to the Jins. 21. The Ganadhari said, " Revered sir, the living beings being helpless wander in the infinito horldly life ; tell then the means to cross ( at ). + ·22. Then the best Jina wlose voice was deep and sweet like that of the cloud, began to pieach the tro-fold religion iu the midst of gods and men 23. The five great vows, the fire ways of carefulness and the three controls constitute the religion of the ascetics; because of particular activities, it becomes manifold. 24. That which is possessed of the five lesser vots and is spread over the seren disciplinary yow, is the religion of larwen who have abstained from things specially meant for them. 25 Due to religion, the son gets greatness and the great happiness of gods and men; due to irreligion, it gets liell wich is the abode of thousands of miseries. 26. There is no shower without the clouds nor there is any corn without seed; similarly, without religion there will not be any happiness for living beings. 27 Even if the ignorant will practise severe penance, they will become servant-geds; falleus from there, they would be ( born as ) lower creatures 28. Experiencing miseries in the woridly life of four existences which abounds in thousands of births, they sander for infinite time. 29. Having practised the religion of the Jina, some are liberated; some become Ahamindras; and others, firm in religion, obtain the lordship of the heavenly regions. 30. Those who praise the boudless ascetics with all devotion, do not go to the path of evil existences by virtue of its fruit. 31. Listening to the words of religion preached by the Jins, the crowds of men and gods obtained right faith, became arerse to worldly life and were delighted.

·32. Some of them became excellent ascetics free from paraphernalia and injurious activity; others became housebolders possessed of tlie five lesser vous, 33 Tlus, at the end of the sermon, baring bowed down to Jina, all the best and excellent gods went to their respective places along with their servants. 34. lile province where the Jira moved abont, became like tlie heaven ; and for a hundred yojanas round about it, it was charming and free from diseases etc. 35 He bad eight:-four Ganadlaras among wliom Vrsabbasena was prominent; and there were many ( eightyfour ) thousands of ascetics, 36. At that time, full sovereignty was obtained by king Blaiata; that courageous one was endoired with lorses, elephants and wonien and was the master of the fourteen jems, (jer-like things ) 37. The lundied sous of the revered Jina Vrsablıa slo were like the sun and the moon accepted nioukhood, being indifferent to their own body. 38. The bigla---souled Bālybali who was in Taxasıli was always hostile to him and would never bend down bis head to the order of king Bharata, 39. Then the angey sovereign along with his army startel ont of the town against him (Babubali) very quicl:ly. 40. Bharata reached the town Taxaśılă in the pidat of the noise of the words of victors which were proclaimed; and immediately lie became armoured for the battle. 41. Having heard that king Bharata had come, highgogled Bahubali also started out of Tisasila with crowds of warriors. 42. Tlien began a great fight thich was worthy of sight ou account of the dancing headless tiunks ) between the tiro ·43 aries which were puffed up with the pride of their strevgtb. and which lead the drums sounding 13. The sovereign ( Blarata ) was said ly Rābubali, holat is the use of Liling the people ? On the battlefield, let there be a fight between us tro by eyes and lists." 41. When it was said thus, a fight by eres Legon; the range of sight was destroyed and in the beginning itself, Bharata yas defeated. 45. Again they who had excessive pride stuck tu eaclı other by the arms; and their palms were full of perturbation due to their movements and thick irapelling. 46. Tles tied each other with the ropes half stretclied, place their hands on the necks, and raised their hands ; thus those great men fong! facing each other and being unvanquished. 47. llius king Bharata as defeated in the fylt by Bahubali; tlen being very mucli angry be ( Bharata ) released the Chakra-ratna for killing him ( Bababali). 48. The Sadarśana (wheel ) returned being unable to hill; at that rery moment, he also, who was brave by the strength of his arm ( Bahubali ), got aversion. 49. He said, “ Alas! it is a bad thing indeed that men knowingir act with hostility being under the influence of passion and greedy for pleasure. 50. (Foolish ) people destroy sandal-food for the sake of ashes and the pearl for the sake of the string; similarly men infatnated with luman pleasure destror the divine glors.' 51. Leaving this ) fight of passion let us engage ourselves in the fight of self-control with the warriors in the form of hardships, until we get the liigliest thing 52. Having salated the Jina and placking ont the liair Balubali kilio left off all attachment Liecame an ascetic, baring slestroyed the sing ·53 Bowing down with the head, the sovereign hing ( Blarata ) said in sweet words, " Do not take initiation ; enjoy the kingdom with excessive plrasuieq.". 51. Laving bowed down to Báliubali who stood ap for meditation of one year, the sovereign reached Sāketapuii along with the whole of his army. 55. Tuat high-souled Bihubali alsa, having secured omniscience by the strength of penance and destroying the eight Kaimas, got liberation wlich is tlie release from miseis. 56. The sovereign king Bharata enjoyed the suzerainty over this continent of Blarata which abounded in pleasures, like India in the heavenly regions. 57. The villages were like the cities of Vidyadharas; tlie towns like the lieavens, the householders like the kings and the kings like the god of wealtls. 58. He had ) sixty-four thousands of women possessed of excellent beauty and had ) thirty-two thousands of kingg with their crowns fastened ( fendatory kings ). 59. (He liad ) eighty-four lacs of best and intoxicated elephants and the same number of chariots having the emblems of banners and umbrella GO. (He liad ) eighteen crores of skilled and swift liorses; who could count the serfants and insidservants? GI. (Helal ) fourteen jern-like things and the nine stoies full of piccious things; and ( had ) the residences in water and on carth which were gnarded ty the groups of gods. 62. (He fin ) five hundred sons who find enviables pleasies like those of the divine princes; all these formed the rosal glory of the sovereigu king Bharata 63. Iven the man who inay have fundred tongues and an extensivo funits of intellect, will not be able to describe lis whole liriloin, ·45 61. When it was told thes, the lord of Jagadha salating asked again the best Gauadbara in charming and sweet Tord:. 65. The origin of the three classes was heard by me in full; 106, revered sir, tell me the origin of those who have the thread on their necks ( Brähnins ). 66. (Some people) injare all living beings and always do 3cts contrarr to the ascetic ; and still under the pretext of religion they carry pride. 67. When it was said like this the best Ganadlar began to narrate the trath hud (said.-) Oh king, listen with attentive mind the origin of the Bralımins. 68 Vyben the revered son of Náblii lired in a lonely place in the excellent town of Säkelapar along with his таар monks etc. Bharata came (there'. 69. Having bent bis head and placed bis palms at the base of (Vrsabba's) feet, that sovereign king said, 'Listen to these my words. 70. Rereied sir, let these ascetics who live destroyed their síns, do this favour; let them take pare and clean food in of my lionge'. 71. Then the best Jina said. "Oh Bharata, this kind of food which is prepared of bought and special materials, is not alloired for self-controlled monks". 73. Hearing these sords, the king thought with concentrated inınd:- The ascetics who have destroyed their delusion practise screre penatice. 73. Tire ascetics thongla requested again and agaiu will rot take focil in my honse ; to clearly, I (must) gire the gift of fooul and drink etc. to the longebolderz. 74. These also are possesserl of the virtues of five Anufratas of the houselıelder's religion; I will feed them often (50 tlant) there will let the froit of merit from the gilt.

·15. All who possessed the conduct of a householder mere called by him ; :nien of wrong faith carne very quickls. 76. Otliers (of Jain faith) rould not enter the house, seting in fiont the sprouts of barles and rice ; then a line was made on (tie body of the houselolders witli the Kagani jewel. 3 1 77. Vhen they were honoured with food, drink, gift and seats etc. pride was born to them and (thay thought.-) ste are happy in this world. 78. Kung Bharata was said by Matisāgars in the midst of the assembly:- Listen with concentrated mind to what the best Jina has said 79. Oli kinę, those first liouseholders iom rou honoured will becone heretics after Lord Mahavira. 80. Creating out of false statements a scriptura called the Vedas whiclı pieach only injury, they will kell beasts in the sacrifices. 81. Of perversa conduct and religion, not desisting from injurious activities and property, themselves of foolish dispositions, they will delude the remaining people also 82. The king who became angry at fiearing these words • Banish all these ont of the town very soon'. 83. Being beaten by the people, they souglit tesort of the Tirthakara (Vrsalsha); the people striking tbem with stones were kept off by lim. 84 A's Bharata was prohibited by the Jiua Vrsablıa in the words 'son, do not strike tiem', all of them were called in this 1011d as Māhanas (Brahmanas), 85. Those who had fallen (trom their pows) after first har. ing taken the initiation, became fanatic ascetics Tearing tha park-garnients said, ·17 86. Bbrgu and Angira etc. the disciples and the disciple's disciples, deluding the people about the heretic doctrines, became the seed in this world, 87. This is the real origin of the Bralıunas which is told to you; ob king, now listen to the liberation of the Jina Vrsablet. 88. Having eliotun the patit of religion to the people, the rereied lord of the three worlds obtained incomparable liberation on the mountain Aştāpada, 89. Having abandoned the royal glory like glass, tlie sovereign Ling Bharata also accepted the path of tlıe best Jina and attained unlindered blies, 90. Thus, oh Shrenika, I have told to you the state of the world experienced by former peoplez, now, listen to the fout races of the kings which are of briglit efficacy. Tbus exdi the fourth chapter of Pauwachariyun, which luas the topic of the state of the world and the Juda Vrsabla.