·कमरानिवासी साधुचरित-प्रेष्ठिवर्य श्रीमद् डालचन्दजी सिंघी पुष्पस्मृतिनिमित प्रविष्णपित एवं प्रकाशित सिंघी जैन ग्रन्थमाला [व मागमिक पायनिक सामिा ऐतिहासिक, पहानिक मारमक-इमानि निविषविषपामि। आर संचार, भपस प्राचामानातानलाबी बाद मानाभाषानिबर। स्मवीन पुराण माया गया पूनम संतोषपामा मानिस ममनियी सोच म्याति] मतिमा भीमद भालचन्दजी सिंपीसपुष ख. दानशील-साहित्यरसिक-सस्कृतिप्रिय श्रीमान् बहादुर सिंह जी सिंघी निपामक एवं प्रधान-सम्पादक श्री जिन विज य मुनि आचार्य-भारतीय पिया भवन- बई सरसक पर्व संचारक श्री राजेन्द्र सिंहजी सिंघी तपा श्री नरेन्द्र सिंहजी सिंघी भ्यवस्पापक तथा प्रकाशक भा र ती य विद्या भवन व म्बई

·दुर्गदेवाचार्यरचित
रिष्ट स मुच्चय
[प्राकृतमूल-संस्कृतच्छाया-आंग्लभापानुवाद-विस्तृत
प्रस्तावना-टिप्पणी-शव्दकोपादि समन्वित]
संपादक
डॉ. अमृतलाल सवचन्द गोपाणी, एम्. ए., पीएच्. डी
(प्राध्यापक-सिंघी जैन शास्त्रशिक्षापीठ, भारतीय विद्या भयन)
प्रो० एच्. डी. वेल न कर, एम्. ए.
लिखित प्रस्तावनालंकृत
प्रकाशक
श्री जयन्तकृष्ण ह० दवे, एम् ए., एलएल. वी.,
ऑनररि रजिष्ट्रार
भा र ती य विद्या भवन
बंबई
.
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PUBLISHED BY
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·MOB- . - R ॥ सिंघीजनग्रन्थमालासस्थापकप्रशस्तिः ॥ मसिपमामि से मुमसिया मनोरमा । मुसिंगापार हमामा परी मनमानी पागो निवसम्म ना उसामना बनाना पसम्मान्या धर्मपरापमा मागचाइमासीत् वेषेने पामाग्यवान् । साधुबत् सवरियो पा सिंपीडम्पमाकरा- पारस एवागणे पत्र का प्यापारविस्तृतिम् । पतिकावामहापुवां शतभापनिवपः । इसामीपसारपैर सपमा । मुनिश्पा । पार्म विपुर्ग कमी प्रेमभिपोम्बनिष्ट सा । पल मम्मारीति सवारीकुम्मनमा । ममूत् पवित्रता पनी शीम्सौमाम्बम्पमा । भीबहादुरसिंमायो गुणगासनपरपो।। ममरत् मुमची वानी वर्मविषय पीनिमि। मसा पुष्पवता तेन पनी सिपमुम्बरी । पसा सीमामानेन मासित वापरम् । श्रीमान् रामेम्मसिंहोम स्पषमा मुभिभितः । समकारपवार पितरविणापत् । मोबस इत्पाम्मस्वेगसी मप्पमा पुनः । समुरिमसिंहम पनि सौम्बना सन्ति प्रमोऽपि सपना पासमतिमापत्राः । निमीता सरता सम्बा पितुर्मागायुगामिना । बपि मामयसामवन समामिवाम्बाः । पनमा सरा सन् स राग म्परामय । सरममा सदासको भूबा ममीप्रिपोऽप्पयम् । वनाप्पासीत् समाचारी मिपावतु। 1 मारप्ररोग एमालोम विकासो व पुष्पा । समापि वो सता तर विमपासनम् । मको गुमनाना स पिनीता समबार मति । बागुमनेऽमुरोऽभूत् प्रीतः पोप्पगपेजपि । रेप-कातिविजोती विमा-पिशामपूजक । इतिहासाग-साहिल-संपति- समापिया। समुपले समागम धर्मस्पोमीतये । प्रचाराप मिसापा प टेन धर्म पमम् । गत्वा सभा समिमादी भूत्वाऽमापाविता ।पा पान पपापो मोसादिवाबममः । पूर्ण बनेन र बायेन प्रमनिरपा । लामो स पनाति सकमामि सदामा । बमापदा प्रसार सपिता स्पतिीने विविद् विस सभाप मनमन्तिपत् । एला पिणा सरैमाप्तीद पम्पयामभिः सपम् । वमा प्यानरपर्ष मनी ममापार , विषय सर्प विते पुनः प्राप्प सम्मतिम् । दास्परसामिडामा बिदुप्प चापि गामान। हामसाराम त्याचे माPA मे। सिंपीपपाहि न पाम पी. मीडिपर । मोमिनवियपा मयो मुनिनामा रवितातीक मार्षिकम तमाभिमान पर सोमब-सारा-सदाचारिसाना पतीष सदा पेव सोमव तत्परं परम् । सीमेण रवीन्देनजीवपापपालिना । रस नाग-सम्माये ववविध पीपत। प्रारम्प मुमिना सपि कार्प मापपोगिकम् । पार्श बामहिप्नो तपैर प्रायगुम्कनम् । उमेर मेरमा माप मीसिपीकतना । स्वपितृप्रेषसे पा मारमा प्रम्पमामिला। परातसा धर्मशीण पानिमा । म्मपित पुष्पा पर्व तयकार्यमुसिर। माना तिवायेन मैकेपा विशुपी बना।शवाभ्याप्ताय निामसहाय समाप । मावाशिमा त मातिम्लाइसी मुनिः । कार्य विवाति समापाबा पालिता। पदापि मत सर्व सापर न पाता। मम्बमासम्ममताप महोत्सा मति १ मरममावणारे माता पुनः एषोयना । मन्त्रावस्या स्मिात्ताप विमाप समूतमा का मुमत्परामर्भाव सिंधीधनममता। मा दिया म बना प्रापमाला समर्पित । मामाचल मनोवाम्मपूर्व प्रथममान । वर मयि रोग समापि मरूपम् । पुलिासा मिति दीर्भापाचमवासूनाम् । सत्पबाव बाहेन नग म मुमती दी। सस एप मागे मासे बापारसम्यो । सिताम्पु म प्राप्तवान् परमा गरिम् । मित ती प्रबसे पितुराप्मनः । पैर मपिता स्पले मानवेशमा पुन प्रमावि भान मेप महाप प्रथा। मूषा मूर मा सिंधीवामीतिप्रमभित्र। पिपरा सचितानन्दरा पा । तिरं यमनियमे मीली मन्मपति २१ ११ ॥ " - १० ११ ·or ९ ११ ११ तथा च- १६ ॥ सिंधीजैनग्रन्थमालासंपादकप्रशस्तिः। स्वस्ति श्रीमेदपाटाख्यो देशो भारतविश्रुत । रूपाहेलीति सन्नानी पुरिका तत्र सुस्थिता । सदाचार-विचाराभ्यां प्राचीननृपते सम । श्रीमच्चतुरसिंहोऽत्र राठोडान्वयभूमिप ॥ तत्र श्रीवृद्धिसिंहोऽभूद् राजपुत्र प्रसिद्धिभाक् । क्षात्रधर्मधनो यश्च परमारकुलाग्रणी. ॥ मुज-भोजमुखा भूपा जाता यस्मिन् महाकुले । किं वयंते कुलीनत्वं तत्कुलजातजन्मन ॥ पत्नी राजकुमारीति तस्याभूद् गुणसंहिता । चातुर्य-रूप-लावण्य-सुवाक्सौजन्यभूषिता ॥ क्षत्रियाणीप्रभापूणां शौर्योद्दीप्तमुखाकृतिम् । यां दृष्ट्वैव जनो मेने राजन्यकुलजा ह्यसौ ॥ -६ पुत्रः किसनसिंहाख्यो जातस्तयोरतिप्रिय । रणमल्ल इति चान्यद् यन्नाम जननीकृतम् ॥ श्रीदेवीहंसनामाऽन्न राजपूज्यो यतीश्वर । ज्योतिभैपज्यविद्याना पारगामी जनप्रिय. ॥ आगतो मरुदेशाद् यो भ्रमन् जनपदान् बहून् । जात श्रीवृद्धिसिंहस्य प्रीति-श्रद्धास्पदं परम् ॥ तेनाथाप्रतिमप्रेम्णा स तत्सूनु. स्वसन्निधौ । रक्षित., शिक्षित सम्यक्, कृतो जैनमतानुग ॥ दौर्भाग्यात् तच्छिशोबाल्ये गुरु-तातौ दिवगतौ । विमूढ स्वगृहात सोऽथ यदृच्छया विनिर्गत. ॥ प्रान्स्वा नैकेषु देशेषु सेवित्वा च बहून् नरान् । दीक्षितो मुण्डितो भूत्वा जातो जैनमुनिस्ततः ॥ १२ ज्ञातान्यनेकशास्त्राणि नानाधर्ममतानि च । मध्यस्थवृत्तिना तेन तत्त्वातत्त्वगवेपिणा ॥ १३ अधीता विविधा भापा भारतीया युरोपजा । अनेका लिपयोऽप्येवं प्रत्न-नूतनकालिकाः ।। तेन प्रकाशिता नैके ग्रन्था विद्वप्रशंसिता । लिखिता बहवो लेखा ऐतिह्यतथ्यगुम्फिता ॥ स बहुभि सुविद्वद्धिस्तन्मण्डलैश्च सत्कृत । जिनविजयनाम्नाऽसौ ख्यातोऽभवद् मनीषिषु ॥ तस्य व विश्रुति ज्ञात्वा श्रीमद्गान्धीमहात्मना । माहूत सादर पुण्यपत्तनात् स्वयमन्यदा ॥ पुरे चाहमदावादे राष्ट्रीयशिक्षणालय । विद्यापीठ इति ख्यात. प्रतिष्ठितो यदाऽभवत् ॥ भाचार्यत्वेन तन्त्रोचैनियुक्त. स महात्मना । रस-मुनि-निधीन्द्वब्दे पु रा त वा ख्य मन्दिरे ॥ १९ वर्षाणामष्टकं यावत् सम्भूप्य तत् पदं तत. । गत्वा जर्मनराष्ट्रे स तत्संस्कृतिमधीववान् ॥ तत आगत्य सल्लग्नो राष्ट्रकार्ये च सक्रियम् । कारावासोऽपि सम्प्राप्तो तेन स्वराज्यपर्वणि ॥ क्रमात् ततो विनिर्मुक्त स्थित शान्तिनिकेतने । विश्ववन्द्यकवीन्द्रश्रीरवीन्द्रनाथभूषिते ॥ सिंधी पद्युतं जैन ज्ञा न पीठ तदाश्रितम् । स्थापित तत्र सिंघीश्रीडालचन्दस्य सूनुना ॥ ૨૨ श्रीवहादुरसिंहेन दानवीरेण धीमता । स्मृत्यर्थं निजतातस्य जैनज्ञानप्रसारकम् ॥ प्रतिष्ठितश्च तस्यासौ पदेऽधिष्ठातृसन्नके । अध्यापयन् वरान् शिप्यान् ग्रन्थयन् जैनवाड्मयम् ॥ सस्यैव प्रेरणां प्राप्य श्रीसिंघीकुलकेतुना । स्वपितृश्रेयसे खेषा प्रारब्धा ग्रन्थमालिका ॥ २६ अथैवं विगत तस्य वर्षाणामष्टक पुनः । ग्रन्थमालाविकासाय प्रवृत्तिपु प्रयस्यत । याणे-रत्ने-नेवेन्द्वन्दे मुबाईनगरीस्थित । मुंशीति विरुदख्यातः कन्हैयालालधीसख• ॥ प्रवृत्तो भारतीयाना विद्याना पीठनिर्मिती । कर्मनिष्ठस्य तस्याभूत् प्रयत्न सफलोऽचिरात् ।। विदुषां श्रीमता योगात् संस्था जाता प्रतिष्ठिता। भा र ती य पदोपेत वि या भ व न सन्जया ॥ ३० भाहूत सहकाराय सुहृदा स मुनि कृतौ । तत प्रभृति तनापि सहयोग प्रदत्तवान् । तद्भवनेऽन्यदा तस्य सेवाऽधिका एपेक्षिता । स्वीकृता नम्रभावेन साऽप्याचार्यपदाश्रिता । ३२ नन्द-निध्यक-चन्द्राब्दे वैक्रमे विहिता पुन । एतद्ग्रन्थावलीस्थैर्यकृत् तेन नव्ययोजना ॥ ३३ परामर्शात् ततस्तस्य श्रीसिंघीकुलभास्वता । भा विद्या भ व ना येय ग्रन्थमाला समर्पिता ॥ प्रदत्ता दशसाहस्नी पुनस्तस्योपदेशत । स्वपितृस्मृतिमन्दिरकरणाय सुकीर्सिना ॥ देवादल्पे गते काले सिंवीवर्यों दिवगत । यस्तस्य ज्ञानसेवायां साहाय्यमकरोत् महत् ॥ पितृकार्यप्रगत्यर्थ यतशीलैस्तदात्मजै । राजेन्द्रसिंहमुख्यैश्च सत्कृत तद्वचस्तत ॥ पुण्यश्लोकपितुर्नाम्ना ग्रन्थागारकृते पुन । बन्धुज्येष्ठो गुणश्रेष्टो ह्यर्द्धलक्ष प्रदत्तवान् । अन्यमालाप्रसिद्ध्यर्थ पितृवत्तस्य कांक्षितम् । श्रीसिंघीयन्धुभि सर्व तगिराऽनुविधीयते ॥ विद्वजनकृताहादा सचिदानन्ददा सदा। चिर नन्दस्वियं लोके जिनविजयभारती ॥ २० २५ ૨૨ । २५ २८ २९ ३१ m Mmm or mmm ४० ·सिंघी जैन ग्रन्थमाला - अद्यावधि मुद्रित अन्यनामावलि ० १ मेस्तनाचार्षरचित प्रबम्पचिन्तामपि मूसमन्म २ पुगन्नममबसमा २ एबशेखरसारिपित स्कवर ४ बिनम्मारिका विविपतीप ५ मेपविरामोपाप्मागविरचित मानन्दमहासम ६ नमोनिमगोपाप्पागात वर्षमापा, हेमकदाचार्य प्रमाणमीमास्य ८मधारपाका प्रम्बस्यौ १ प्रमत्मचिन्तामणि-नीपी मापारतर, १० प्रमावनमारपित प्रमाणपरित 11 Life of Hemanhandracharys By Dr G Buhler १२ सिरिमोपपापरवित मामुपन्द्र पपिपरित १३ योनियोपामागविरचिव शानपिनुप्रकरण १४ हरिमान पात् मागेत १५ पुखमसतिसम्म प्रथम माग १६ हरमासरविरचित भूर्तास्मान १७ पुगदेव एसमुभम सप्रति मुखमाण प्रन्यनामावलि 0 १परतरगच्छति २परपासबारसह विविपद्धपधिमा प्रामवि पामम्म ५. ५ विसतिगासप्रा. ६ गपोवनसक्ति सम्ममासमा ७-८पम परिपत पर्माम्यवमानम वा पतिकोम मावि मन्नान्म भनेक प्रास्मानि पीसा नेपर परस्यु पापप्रकरण १० मेमियोप्रयामा दिग्विजयमहासम्म ११ बसाचार्गव म्यागवारमार्तिकात्ति. १२ मण्मुनि पुनपासविरचित पारिन (प्रात) १३ गवारगम निमित्त- १४ कोटरसविरचित कीमती मा (शात) १५ सम्मुर रामलात सन्देश ग्राम (पमंच पम्प) १५ गुपयनविरक्ति मंत्रीम्मेवाप्रपम्प २७ वचनविरषित म्मीर महासम्म, इमान, स्मारि - मुद्रणार्थ निर्धारित एवं सज्जीकृत अन्यनामावलि १ मानुषन्दमपित शिवप्रविमास्टीन २ पुरयन राव-भावबिसेमा ३ प्रधनमापस प्रमस. ४ मापारात मनादिव ५परिषभोपाप्यायविरमित प्रसार टीम पहिरिन पोफ्रेम्पन्न ७ नरिम्स मूवमविप्रमाति ८ रमप्राचार्षत रपरेमामा रोच. ९ बमोनियमोपप्पागात मनेमातम्यपस्था १० जिनपराचर्यरत प्रमहसम११ मानिधीपत्र १२ हरमप्रमाणात मानसम्ममोप २३ राय पंणगरि १५ उपस्पाम, १५ धिति स्वप्रम प्रासयाउन, १५ पर्दमामाचर्यन्त मनरममोरपि १७ प्रवियोमा सोयीमाम्य- पाप. १८ मेनिफ्यात पीसका (पिर परमात्मनमोप पुण), १९ मचा मिररित महापुम पत्र (मात मारामय), २० अरमान (प्रास्व। २१ मम्मया दरीमा (प्रार) २२ नेमिनार भौत्र (भपण मार) २३ पदेश पायेन (पमानाचत) २ निर्माणपकमती कप ( का मेष) २५ समसमारपरिप (संध्य पप्प पेप) २६ वषम परमात मोरपीन २७ प्रमोदमाविश्यम्त बाग्मयकारराति. २८ सोमरपशिल मिदग्धमुरामगनाति, २९ समयमरादित परम्परराति १० परिमारपत्र ३१ पुरातनप्रणम्पत पानीनो भावर २२ मुममानुपात्र पाम्मरपोप, ३३ मुषमारी चौत (प्रलपत्र) इम्मति एम.

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·(1-14) ( 15-16) I-IL III-V VI-VIII 1-71 1-3 3-5 5-12 5-6 6-7 7-8 8-9 8-9 9 CONTENTS Babu Shri Bahadur Singhji Singhi General Editor's Preface Foreword Preface Abbreviations Introduction (1) Critical Apparatus 2) Piesentation of the Text (3) Durgadeva and His Works (1) Durgadeva (11) Kumbhanagaranagaka and Laksminivasa (1) Date of Composition (19) Durgadeva's Other Works (n) Arghahanda (b) Dlantramahodadlır (v) Appreciation and Estimate (4) Maranalandılā (5) The Rusțasamuccaya-A Cutical Study (1) The Rışťasamuccoya (1) Analysis of the Contents (11) The Dialect of the RS (10) Bſetre (v) The RS-A Comparative Study The RS and the AV The RS and the AA The RS and the ON The RS and the MB The RS and the VP The RS and the MatP The RS and the YS The RS and the MP The RS and the Three Samhetās (a) The RS and the KS (b) Tho RS and the C's (c) The RS and the SS ) 9-12 12-14 14-41 bre 14-18 18-20 20-25 25-26 26-41 27 27 28 28 28-29 29-30 30-31 31 31-35 32 33-34 34-35 ·80-37 87-89 88- 89-40 40-41 41-55 65–71 K-57 87-71 The RS md the V8 Th. RS and the TS the RS and the YB The RS and the KJ Th. RS and the Conclapon (6) The AS with special reforence to the SRS and UBPK (7) Rustas A General Discussion (i) The idea of the Riote-Ile Ongin and Devaloposant (i) Individual Rurtai and General Restas (4) Tho Idom of the Rips (peotally General) » toond in Non-Indian Lutorsture (B) The Ide of the Ripte u found in Vodto Literaturo Riptasamdecoya, the Text Eaglioh Translation of the Rigt.82 muccaya Notes Appendix GáthárdhasūCI Word-Inder of the Text Indor of the Appendix Index of the Introduction eto Bibliography Addande ot Carrigonda 08_89 89-11 47-68 69-94 95-110 111-118 119-134 196_150 151-170 171-174 178_176 ·ܕ ܝܙ 1 Babu Shri Bahadur Singhji Singhi My dear, sincere, and noble friend, Babu Shrı BARADUR *SINGĦJI SINGH, who, undei my special inspilation, had founded this Singai Jain SERIES in 1931, în saci ed memory of his saintly father, Babu Shri DaLCHANDII Sinani and realizing whose uncommon derotion to the cause of learning as well as his ideal munificence, I also dedicated with my heart the dynamic and the piecious portion of my iemaining life to the Series, seeing whose fairly satisfactory and prompting piogiessin couse of last twelve years who had, to find it in more advancing and compiehensive form in future, cherished an intense desne which resulted in associating the Series with the BHARATIYA VIDYA BHAVAN, according to a scheme outlined by me in the latest works published last year in it, is now no more to see the publication of this work! Full one year has now passed since the sad demise of that noble man This is the first work of the Series that is being published after he departed from amongst us In his leveled memory, I am penning few lines hele سه ON THE 7TH OF July, last year (1944) Babu Shri BAHADUR SINGHJI Singhi left his mortal coils at the comparatively early age of fiftynine His loss has been widely felt His aged mother received this rude shock so ill that she did not long outlıve him. His worthy sons have lost an affectionate and noble father, the industrialists and businessmen of the country one of their pioneers, the large number of his employees a benevolent master, scholarship one of its, best patrons and the poor people of his native district a most generous donor To me his loss is personal. My contact with him was a turning point in my life Whatever I have been able, during the past fifteen years, to achieve in the field of scholarship is due directly to him The financial assistance with which he backed up my activities was the least of his contributions. But for his love of scholarship with which he - inspired me, this chapter of my life would have been entirely different ( } A z.

·(8) Babu Shri BaHADUR SINGHJ SINGH W. born 10-Adm ganj Murshidabad, in Vikram Samvat 1941, in tho ancient family of the Singhis, who were of old the treasurer of the Moghul omperors Tho famu, tad passed through many vicisi tudes of fortune and in the 17th ceptory it migrated from Rajputann to Bengal, but thanks to the energy and onterprise of Singhiji 1 fathor Babo Shn DALCHANDJI SINGHI the family fire becamo a vory domubing concern Babu Dalchandji Singhi, mas bom 10 Azimganj (Morıldabad) in the Vikranı Sativat 1921 (1865 A D.), and died in Calcutta on the 30th Docomber 1937 Oming to financul difficulties, Dalchandji Singhi bad abruptly to cut short hu educational caroer and join the family banner at the curly ago of 14 The family had been carrying on bonnons la the name of Morro Harisngh Nehalchand for a long time though in those days it was not at all & prominent firm. But buning taken the rolou of the firm in his own bands, Babu Dalchandji devoloped it on a very large scale, and it mus mainly through his banden acamo odustry, peruorerance and honety that thu comparatively onknown firm of Harulagh Nchalchand camo to be reckoned as the foremost jato concern wth branches in almost all tho important jute centres of Bengal Tho fruts of Dalchandji Suoghi . toils wero immenso and the reputation of the firm in commercial circles tras indeed unique. Having thus brought hue jute bumness to the most floori mbing condition Babu Dalchandji Singhi direttod bus attention to the mineral rcrources of India and spent many lag of rupees in prospecting the cool fields of horca State (CP) limettono doports of Sakti State and Abaltura and tho baonto deposits of Belgaum and Sawantwadi and Ichalkaranji Statet. His schemo for the Hiraogokeshi Hydro-Electric Project aod manufacture of aluminium from bauxite ores, tho first of its band in India, is yet to bo developed Hk mining firm Most Dalchand Bahadur Slagh u repoted to be one of the foremost colliery proprietors in India. Vbile so cagaged in manifold boslacks, he also acquired and possessed Fast Zamindul estates spreading over the districts of 24 Pergadas, Rangpur, Pumea Maldab, etc. But the fomo of Babu Dalchaadji Siogui mu not confided to his opiqao position in commercial circles. He was equally ·( 3 ) well-known for his liberality and large-heartedness, though he' always fought shy of publicity attached to chantable acts and often remained anonymous while feeding the needy and patronizing the poor. A few instances of his liberality are given below. When Mahatma Gandhi personally visited his place in 1926, for a contribution to the Chittaranjan Seva Sadan, Babu Dalchandji Singbi gladly handed over gladly handed over to him a purse of Rs. 10,000. His War contribution in the first world-war consisted in his purchasing War Bonds to the value of Rs. 3,00,000, and his contribution at the Red Cross Sales, held in March 1917, under the patronage of H E Lord Carmichael on Government House grounds, Calcutta, amounted to approximately Rs 21,000, in which he paid Rs. 10,000 for one bale of jute which he had himself contributed. His anonymous donations are stated to have amounted to many lacs. In his private life Babu Dalchandji Singhi was a man of extremely simple and unostentatious habits. Plain living andi high thinking was his ideal Although he had been denied a long academic career, his knowledge, erudition and intellectual endowments were of a very high order, indeed studies were vast and constant. His attitude towards life and the world was intensely religious, and yet he held very liberal views and had made a synthetic study of the teachings of all religions. He was also well-versed in the Yoga-darśana. During the latter part of his life he spent his days mostly in pilgrimage and meditation Noted throughout the district and outside for his devoutness, kindness and piety, he is remembered even now as a pride of the ſaiba community During the last days of his life, Babu Dalchandji Singhi cherished a strong desire to do something towards encouraging research in important branches of Jawna literature and publishing their editions scientifically and critically prepared by eminent scholars But fate had decreed otherwise, and before this purpose of his could become a reality, he expired. His private However, BABU BAHADUR SINGEJI SINGHI, worthy son of the worthy father, in order to fulfil the noble wish of the late ·1 the pune Dalchandji Singhi contared to help institutions like the Jalda Postika Padrata Mandala, Agra, the Jaina Gorokula, Palitana, the Jaina Vidyabhanna, Udaipar etc and also patronized many individual scholars ongaged in the pablication of Jaini literature. Besides, with a vion to establiphing an independent memorial foundation to perpetuato the memory of hus father, ho consulted our common fnend, Pendit Sri Sukhlalji (formerly . Professor of Jaipum in the Bonarts Hunda Univoraity), an annyalled scholar of Jaina Philosophy who had also como in closo contact with tho lato Babu Dalchandji Singhi, and whom the lattor had always held in very high estcom. la tho mewowbile Babu Bahador Singhji Singhi incidentally met tho late Poet, Rabindranath Tagore, and learnt of his desire to get a chair of Jaina kadieu ostablished in the Viln Bharat Shantinitetan Out of his respect for the Poet Babu SH Bahadur Singhji readily agreed to found the chair (provisonally for tbroo years) in rovered momory of his doar father and prenugly and cordially iontod mo to organizo and condact I accopted the task very willingly and felt thankful for the opportunity of spending cvon a few years in tho cultural md zaspiring atmosphere of Vidya.Bharatl, tho grand croation of tho grat Poot Rabindranath. Danng the period of 10 years of my principalship of the GUJARAT PURATATTVA MANDIR, Ahmedabad and ovon boforo that poriod I had bogan collecting mitoruls of bustoncal and philological importance, and of folk loro otc., which had been lying hidden in the great Juna Bhandars of Patan Ahmodabad Barbda Cumbay etc I induced my noble frond Baba Bahadur Singhji Suoghi also to start a Series which would publish' work dealing with the vast materials in my possession und also with other allied important Jmos texts aod studios prepared on the most modem scientific methods. Henco tho inunguration of the present Slaghi Jaina Berlos At an early age Babu Babador Sloghji joined the family bounds and by pashing abend with his father's enterprises fuccooded in making the firia the foremost in the mling undustry of Bengal and Contral lodir. Beudes ho also acquired vast mmindaries and had interests io muy industrial and banking Thus carly preoccupation with borinous affairs prostated hu having a collogo edocation Bat Singhuji 795 CONCEI.

·stúdious and introspective by nature He devoted all his spare to study and cultural development He acquired an excellent command over several languages. Art and literature were the subjects of his choice He was very fond of collecting rare and inyaluable specimens of ancient sculpture, paintings, coins, copperplates and inscriptions His manuscript collection contained a large number of rare works of historical and cultural importance, among which mention must be made of a unique manuscript of the Koran which was handed down from Baber to Aurangzeb and bears the autographs of all of them His, numismatic collection, especially of Kushan and Gupta coins, is considered the third best in the world He also had a good and large collection of works of art and historical importance Șingbiji was a Fellow of the Royal Society of Arts (London), a member of the Royal Asiatic Society of Bengal, the Bangiya Sahitya Parishad, the Indian Research Institute and a Founder-Member of the Bharatiya Vidya Bhavan He was also the President of the Jain Swetambara Conference held in Bombay in 1926 Though he had made no special study of law he was well up in legal matters On one occasion in the Calcutta High Court when he found that even his distinguished lawyers were not properly representing his case he himself pleaded out the case successfully, much to the surprise of the opposite party who was a manager of a big European firm Though a highly religious and leading figure in the Jain Community he had an outlook which was far from sectarian, More than three-fourths of the six lakhs and over of his donations were for non-Jain causes More often than not he preferred to give his assistance anonymously and he did not. keep a list of his donations even when they were made in his name To the Hindu Academy, Daulatpur, Rs 15,000/ to the Taraqı-Urdu Bangala 5000/ to the Hindi Sahitya Parishad 12,500/ to the Vishuddhanand Sarasvati Marwari Hospital 10,000). to several maternity homes 2,500) to the Benares Hindu University 2,500). to the Jiaganj High School 5,000/ to the Jiaganj London Misson Hospital 6000). to the Jain Temples at Calcutta and Murshidabad 11,000). r ·to the Jaio Dharma Prachanuk Sabha, Matblum 5,000/ to the Jain Bhavan, Calcutta 15,000/ to the Jap Pastak Prachar Mandal Agra, 7 500/ to tho Agra Jain Temple 3,500/ to the Ambala Jain High School, 21001 for the Prakrit Kosh 4,500 to the Bharatiya Vidya Bharın 10,000/ At tho Singhi Pok Mola held in Decembar, 1941, ut his Ballyganj residence in whicb Viscount Wrvell, thott Commander un Chef and Lord Jobitr Herbert Governor of Bengal and Lady Herbert participated, ho donated Rs. 41,000 for the Rod Cross Fand. uod energy Really speaking he did not in the lout hanker after name and fame even though he vas a molti mulionaire und . big Zamindar, and oven though he tus a man of saperior intellect He was by nature taciturn and a lovor of solitude Art and literaturo vero the pursuits of bis choice Ho Was very fond of seclng and collecting rare nad 10 valuablo speameas of wicient sculptoro, painting COID, copperplatos, 20scriptions manuscripts etc Ho spent all his spare time in seeing tad criminlog the rarities which he bad collected in his room woll us in reading He was seldom sceo outsido aod ho rarely mixed with society and friendly circles. Wealthy poriods like himself nusually have a pomber of fads and bobbies such as deelog the games and races visiting clobs, ondortaloog pleasuro trips etc., and they spend enormously over them, but Siogbeji had done of these babits. Iostead of wasting money on sach things, be spent largo aums on collecting ancient things dod valuable conos and on the preservation and publication of important literature Donations to institutions and charities to individuals wert, for the most part given by huo wonymously I know it from my own aperienco that these gifts, donations and chanties reach a very bigh figure at the end of every year Bat he was so codent that on his being requested to often by me he did not show the least inclination to part with the Dames and whereabouts of the ladinduals and institutions that were the recipients of such financial aid from him. By chanco I came to know of a Tory recent cxample just non indicatiro of this characteristic of his patare lo the year 1941 bo shifted, ·like other innumerable inhabitants of Calcutta, his headquarters to Azimganj (Dist. Murshidabad) when the fear of the Japanese invasion was looming large, and decided to stay there with his wholc famıly during war time. Taking into consideration the present grievous condition of the country as well as the excessive scarcity of the grains in Bengal, he had stocked grains in large quantities with a view to distributing them gratis according to his capacity Thereafter the problem of food became rather more serious and the prices had risen inconceivably high. Babu Baliadur Singhji Singhi could have earned four to five lacs of rupees if he had, like many other miserly merchants, sold off the hoarded lot of grains, taking undue advantage of the prevailing conditions. But he resisted the temptations, and had been daily distributing freely the grains among thousands of poor people who showered blessings on him, and he enjoyed a deep self-satisfaction. This is the most recent example that puts us in adequate knowledge of his silent munificence Really he was a very silent and solid worker and he had no desire to take active part in any controversies, social or political, though he had sufficient fitness and energy to do so. Still however he was skilful enough to do what was proper at the particular time. The following incident will best illustrate this statement It was in the fitness of things that a wealthy multimillionaire like him should give an appropriate contribution in the war funds With this view he arranged in the second week of December, 1941, an attractive show, styled Singhi Park Mela in the garden of his residential place at Calcutta in which all the local people and officers of name and fame, including the Governor of Bengal, Sir John Arthur Herbert and lady Herbert as well as the Commanderin-chief (now the Governor-General) Viscount Wavell, had also taken part with enthusiasm This show fetched thousands of rupees which were considered substantial financial help to the war funds. * As mentioned above, the series was started, in 1931 A. De when I worked as a Founder-Director of the Singhi Jain Chair an Viśvabhăratí at Shantiniketan, at Singhuji's request then, our aspiration to put the SINGHI JAIN CHAIR and the SINGHI JAIN SERIES on a permanent basis and to create a centre at It was, ·Vibrabbiratt for the studies of Jan calt in deference to the Visbes of the late Poet Rabindranath Tagore. But unforto nately I was forced to Icare this very inspinog dod holy place on account of unfavourable climatic copditions etc. which I had to faco donog my stay of about four years there I shifted therefore from Vibrabbant to Abmedabid bore I had formerly resided and rorked in those glonous days then the GOJARAT Vidyapim and the PurīTATTVA MaxDre bad been established as a part of the morement for national atrakcoing and cultural regeneration I went there in the hope that the reminiscences of those days nod the proximity of those places trould serve as sources of inspiration in my litcrary porsaita. During this period my aim of life had centred ropod the Singh Jain Senes and I dcroted every rota of my cocrgy to its des clopment and progress . In June 1938 I received to my agreeablo surprise a letter from my csteemed friend śrt K. M Manshi-who was, then the Ilomc Minister of the Congress Ministry of the Bombay Presidency In that Ictter bc had mentioned that Shcth Sri Yangalal Gocoka had placed a liberal som of to lacs of ropees at bus disposal for the establisbroent of a good academic institution for Indological studıcı agd bo bad asked me to come down to Bombay to discous and prepare a scheme for that Iccordingly I came here and 1.25 Muoshui huomiog that he bad a fervent desire or loogding at Bombay an iostitation of the type of thc I ordtativa Vandir I was ex iremely delighted and I showed mi cageroess to offer for that auch sctriccs as might be possible for more We then began to draft ont a scheme and after some deliberations and exchange of idarthe onllinc of be BullSTIY linta DNAS AY mas settled Accordiosly on the auspicious full moon day of the hartilk of 1975 (VS) thc opening ceremony ol tle Bharatiya Vidya Dhavan took place umidit the clappings and roysicing of dagni Gucni party much as urransed at the residence of Mamlay. The brilliane achescarte and the wide publicity which the Bhavn has ich ablc 10 core during the last are or Six years short perinnt bear clajarnt testimony to be Acidsostible immed({ ancify ani chinipi i slill of Vuo buji. ArI 10 lancsurably label op milli lt fron she sary concepuOR, ·(9) I also feel the same amount of joy and interest at the Bhavan's progress as Śrī Munshiji, its Founder-President and therefore I have been always offering my humble services in its various undertakings and activities. On the other hand, the Singhi Jain Series is the principal aim of my remaining life and the results of my thinking, meditation, researches and writings have all been devoted to the development of the Series. As life passes on, the time of activity is also naturally shortened and therefore it is quite appropriate, now, for me to chalk out lines of its future programme and permanence. As Babu Bahadur Singhji Singhi, the noble founder and the sole patron of the Series, had placed the whole responsibility of the Series on me from its inception, he had also the right to expect that more and more works may more speedily and splendidly be published. I have neither seen nor come across any other gentleman who can match with him as regards generosity and unbounded zeal for the revival of ancient literature On the works of the Series he had spent through me more than 75,000 rupees during his life-time. But he had not even once asked me, during this long period of a dozen years, as to how and for what works the amount was spent. Whenever the account was submitted to him, he did not ask for even the least information and sanctioned it casting merely a formal glance on the account sheets. But he discussed very minutely the details regarding things such as the paper, types, printing, binding, get-up, etc as well as internal subjects like Preface and others, and occasionally gave very useful suggestions thereon with deep interest. His only desire being to see the publication of as many works as possible in his life-time, he was always ready to spend as much, after it, as required. He did not labour under a delusion that the things should be done in this or that way when he was no more. As these were his ideas and desires concerning the Series and as every day that passed left me all the more convinced of the fickleness of my advanced life too, it was imperative for us to draw out a scheme for its future programme and management. Just at this time a desire dawned in the heart of S'rī + A .

·( 10 ) Danshy to the effect that if the Singh. Jala Sories bo assocated with the Bharatiya Vidya Bhavan, both the institutions would not only be adminbly progressiog but the Sonos would get pormanenco and the Bbavad uniquo honour and fame by its boroby becoming an important centro for the studies of Jam colture and the publication of Jain litorataro Thus woll intentioned desiro of Mooshiji was much led by me and I convoyed it in a proper form to Siogbiji who tras, bondes being a Founder Member of tho Bhavan, also an intimato freod of Mlanshujt since long Eventually be welcomed thu eder. I also came to a final decimon of associatiog the Sories with tho Bhavan, having consultod my most mincero friend life-long companion and co-worker, Pt Sukhlalji, who 18 a woll wisher and an activo inspirer of tho Series, and who is also an esteemed friend of Babu Bahadur Singhji Luckily to all foor met in Bombay in the bright balf of Vawakh (VS 1999) and on duspicious day we all sat together and unanimowly resolved, at the residence of Munahiji to entrust tho Serios to the Bhavad According to that resolution the pablication of the Sena thoreafter bogan undor the management of the Bharatiya Vidy! Bhavan under my solo sopetyision and diroction onc In addition to transforming all sorts of copyright of the Senes, Singhiji also donated a liberal sum of Re 10 000 which will be spent on orecting a hall to be named after him in a prominent place in the Bhayan. In approciation of this gonorous donation of Singhuji tho Bhavan has also rezolved to style permanoptly the Dopartment of Jain Stadies as the "Sight Jara Samra Sudpitha In the mean timo we comudared to porchase for tho Bhavan & well-equipped library of a retirod profcopor livlog in Calcutta and consequently I was entrarted with the work of malang proper moro in the matter I then wont to Calcutta for this very porpose and started nogotiations through Sungbiji with the professor whose demand as pomoybere about Re 59000/- Singhiji sted me just cuspally us to what Arrangowent had been mado for meeting with the costs I promptly replied that there was no cose for worry so long ·1 ( 11 ) as donors like himself were there He smiled at' it with a suppressed sense of satisfaction and also remarked that he had to assume the role of a negotiator for a buyer who he himself was eventually to be. He considered seriously my candid utterance and made up his mind from that moment, lucky of course for the Bhavan, to donate the Library to the Bhavan. He invited the professor concerned to his residence and talked in my presence about the approximate cost of the whole collection which appearing rather more to him and to me, the bargain could not be struck He himself thereafter suggested to me to go in for the Nahar collection and promised with his usual preparedness to make complete arrangements in due course of time for the same. As was natural with him, he disallowed me at the same time from making known his intentions to any From close association with him I very well knew this aspect of his sobre mind This taciturnity of his mind was so much developed that even his sons who are equally able and worthy did not get a clue to his intentions till they were put into practice. But to our great mishap he did not live long enough to present this literary treasure to the Bhavan himself, but his eldest son and my beloved friend, Babu Shri Rajendra Singh has fulfilled his father's wish though he was totally ignorant of it and has got this unique collection for the Bhavan and spent Rs. 50,000/- for the purpose one Singhiji began to take keen interest in the progress and development of the Bharatiya Vidya Bhavan, seeing that it had at last become the centre of research and literary activities of Shri Munshiji and mine In his, last visit to Bombay he had also expressed to me his sincere desire to come and stay occasionally with us in the building of the Bhavan at Andheri when at is made over to us after the war At this time he also expressed with great enthusiasm his generous desire in clear terms as to how increasing progress of the Series can be achieved and how more works can be brought out with added speed He also told me to make an arrangement, as I wished, regarding as much publication as possible of the works in the Series till I and he were alive, whishing me not to worry at all concerning the expenses. He mentioned that ·( 18 ) he would not feel patufied oven if the prosent rate of the publication which is three to four works appeally be raised to two worto per montb What a noble real and a domineering passion for the advancement of learning and literaturo! Having been fully reinvigorated by thus unequalled enthusiasm and liberality I amo to Bombay and wu im morsed in making plans of a large scale production of the world in tho Series and its extennon in pursuince of bis enger dosure. By the end of 1943 bis health began to docline In the fint wool of Janney, 1944 when I went to him at Calcutta 10 connection with the work of the Bharatiya ItibusSimiti I found him extremely onwell Notwithstanding his ill health ho talked to me for moro than a couple of hoort on the day of my arrival there The first thing ho did in the courto of this lengthy though very sweet talk, was to give me i mild reproof for undertaking the long and tedious joumoyto Calcutta, Bonaros and Camoporo 10 spite of my ill health. Ho discussed with absorbing interest tho details of tho Somitis proposed History of Indly a subject of great interest to him I could so that he was at that timo quito forgetful of his phyucal ailments Our tells thon dofted to the subject of the History of Junum in which connection also bo ciprossed bus opinion about the outonul to bo otilised for sach a work At the tormination of our talks, which this timo lostod for over three hours, I found him much exbo usted and drooping in spints On tho 7th Jandary boy boalth took a torn for the porte. On rith January I went to tako laavo of him, which he, fall of omotions guro vith a heary heart, ciclaiming Who knows whothor we shall moct again or not? I roqucted blm to tako boart und romain buoyant and awured hun that ho would bo roon rortored to normal health. But whilo I mu stoppiog out of his room my eyes were fall of tears and his lost words bogan to eat into my heart. Ill luck prevented our second mootog That lofty and generous wool foally left iu mortal habitat at mld day on 7th July 1944 Alay his poul rat in peaco!

·( 13 ) Singhiji's worthy sons Though the heavy loss caused by his sad demise is irreparable for me and the Jain community at large, still it is, indeed, a matter of real consolation that he has left behind him equally illustrious and worthy sons. His sons, Babu Rajendra Singhji, Babu Narendra Singhji and Babu Virendra Singbji are treading in the foot-steps of their revered father. It gives me a great pleasure to record here that during the past year on the Series alone they have spent about Rs. 20,000/-. They also handed over a some of Rs. 5000/- to the Indian Research Institnte of Calcutta for the publication of the Jain works in Bengali language In last January these Singhi brothers spent in the sacred memory of their late father and their grandmother who had passed away soon after her son, a big sum of about two lacs for social purposes and for helping the poor with food, clothes, etc. I have already mentioned how Babu Rajendra Singhji made a generous donation of Rs 50000/- for the purchase of the famous Nahar Collection of Indological works which now forms a most precious part of the Bhavan's library. Babu Narendra Singhji has donated Rs 3000/- for the foundation of a Jain Bhavan at Calcutta for which Babu Bahadur Singhji had already contributed Rs. 15000/ He liberally gave Rs. 5000 at the ocasion of the celebration of the Virasasana Mahotsava' in November 1944 which was held by the Digambar Jain Samā). Further he has shouldered the responsibility of continuing now under his patronage to help the work of social and religious upliftment among the Sarăk tribe of Bengal which was started by his illustrious father and for which the latter had spent thousands of Rupees Babu Rajendra Singhji and Babu Narendra Singbjı have also very generously promised to continue to meet all the expenses of the Singhi Jain Series and requested me to bring out as many works as possible, at whatever cost so that this unique Series founded and cherished by their late lamented father may continue to bring to light the invaluable treasures of Jain literature and culture.

·( 11 )
lo recognition of his opiquo sustanco the Bharatiya
Vidya Bhavan has decided to perpetuate Singhiji. memory by
oaming its indological library as Babu Bahadur Singhji Singhi
Library Fortber one of its main balls will bear bu mama et
Baba Bahadur Singhji Singhi Hall. The Bhavan , Jain
Department will also be known as tho Singhi Jain shastra
Shikohapith.
0 AUGUST 1945
BHARATIYA VIDYA BHAVAN
BOIBAY
}
JINA VIJAYA MUN!

·1 General Editor's Preface. I feel highly pleased in piesenting before the scholars this work called the Ristasaniuccaya as the twenty-first volume of the Singhi Jaina Series carefully edited by Prof Dr Amritlal Savchand Gopanı, my beloved pupil and learned colleague, with an exhaustive Introduction which abounds in information culled from all available original sources and which evinces his diligent and deep study of the subject Prof Gopanı had submitted this work as a thesis for the Ph D degree to the university of Bombay which has approved it and awarded him the Ph D. degree for the same. In stating this I feel doubly glad because firstly, he worked for his thesis under my supervision, dilection and guidance and and secondly, he is the first of my pupils to get the Doctorate Prof Gopanı had originally selected “Nānaparcamikahāa critical study” for his thesis and he has also piepai ed most of the same work with that view Along with it he had also started working at my instructions on editing other works among which the Rastascimuccaya, a hitherto unpublished work was also one Formerly I intended to publish it by instalment in Bharatiya Vidyrı our English bi-annual But as his study and editing of the work progressed, he came across many things worth knowing and expounding, concerning the subject This acquirement of novel material tempted him to devote mole seriously to the problem of the subject and go through the whole relevant literature relating it with a spuit of research. As a result he amassed so much oliginal informations of various types that while putting the same in a systematic form, they assumed the size of the present voluminous work Seeing that it has assumed an accomplished foim, I decided to publish it as an independent work in the BHARATIYA VIDYA SERIES In 1944, Babu Shu Bahadur Singhji Singhi, the founder of the Singhi Jain Series, made up his mind at my instance to hand over the management of the Series to the Bharatiya Vidya Bhayan While accepting the terms and conditions of ·1 ( 16 ) the agrooment, tho Bhavan anthontics rosolyol that all the Jain works undortaken to bo publishod by the Bhavan, should be publuhed in the Sorcar JA SIRR if they conformed to the standard and spint fixed and maintained by tho Sorles. Lcoord ingly this work is now publishod in the Son Jar SIBIR The Auparamuscaya is an important prodious typical work of Durgadera a Digambara Jain author It seems that the anthor had obtained greater proficiency in Jyotış Nimitta oto os he was more interested in them The authors deep knowledge of the subject booomer manifest from the perasal of Arghakinda another available Prient work of tho samo author grying informations from the astrological now point, regarding that uspeot of the 801000s of astrology which treats of the nit And fall of the prices of various commodities Prof Dr Gopanı has ably shown in this work his paint talding nature deep study and original grasp as ovidonood through his collection of facts and data from tho Vodic Buddhutio and Juin literature as woll as Europoan euch as Groek Roman and Early Christian and marshalling them in a due order When I uy it in much a finished form I just felt why he should not submit it to the University of Bombay as a thesis for the Ph. D degree which ho did in parruanoo of my advice and roceedod in getting the sun I take this opportunity of warmly congratalating him at his moooo and of blessing him with good wishos that ho may be able to add bu might to beautifying the noblo and lofty ideal of the Series by producing moro splendid works in fatnre Grupuri ARADEA, V 6. 2001 JINA VIJAYA MUNI! 1 1948 ·FOREWORD This new critical edition of Durgadeva's Rıştasamucoaya is being published by the authorities of the Bharatiya Vidya Bhavan, Bombay, which is rendering an important service to our ancient Literature and Culture in various ways It is prepared by Prof. GOPANI, a member of the staff of the Bhavan, and bears clear evidence of the type of the work that is being done there. Durgadeva was a Digambara Jaina, he was a pupil of Samyamadeva and lived at Kumbhanagara in North India, during the reign of a king called Lakşmīnivasa. He composed the present work ip Sam. 1089 Prof. GOPANI has well shown how this same Durgadeva had also written two other works on allied topics, namely the Arghahānda in 149 stanzas and the Mantramahodadh in 36 stanzas Both these are in Prakrit like the present work 1. e, the Rrstasamuccaya, and are composed in the Gathā metre. Rrsta is a presage of oncoming death and the Rzstasamuccaya is a compendium of the ristas, which may be based on various signs seen in one's own body, or on the different events connected with the natural phenomena, or on the nature of the dreams seen in sleep, or on a number of other artificial devices such as the number and nature of the letters which constitute the question about a resta put by a Questioner. The subject is a very interesting one and one is really pleased to find that Prof GOPANI has expended patient and intelligent labour on its elucidation both in the Introduction and in the Notes He has briefly attempted to trace the origin and development of it from earliest times both in the Jain and the Non-Jain traditions In his Introduction, he has carefully compared the contents of the Ristasamuccaya with those of similar older texts on omens and portents and has concluded that the Risgasamuccaya represents an original tradition and that it is the only representative today of this tradition (pp. 40-41), IR

·(II)
The text is carefully prepared after consaltlog tbroe
different Mos tho parlanti boing given in the foot ootas below
the text. Full Eoglish translation is offered with sofficient
explanatory Notes
Tho Appendix contains extracts from
nimilar older worla, whother Sabsint or Priknit Jain or Non
Jain and is followed at the end by five osefal Indices and
exhaustivo Bibliography I am sure that the poblication will
bo highly approciatod and will bring crodit both to the Editor
and to tho Publishers.
Shastri Hall, Bombay No 7
6th October, 1916
1}
HD Velaokar

·+ PREFACE The Rzstasamuccaya is a small work containing 261 stanzas in Jaina Sauraseni Prākrit by Durgadeva, a Digambara Jaiņa writer of the first half of the eleventh century A. D When I was working in the Oriental Institute at Baroda (1935-6), editing of this work was one of my undertakings. Somehow it was to be left unfinished Afterwards I joined the Bharatiya Vidya Bhavan at Andheri where I got ample scope and convenience to work again at it and the 'lesult is now before the readers in a book form The Rusfasamuccaya of Durgadeva has been catalogued by Aufrecht and referred to by the Jaina Granthāvali Durgadeva is a master hand at the art of condensing. No treatise in the Jaina or non-Jaina literature is uptill now known to have so ably summarised in so short a compass a vast topio like that of prognostics portending death He is a matterof-fact writer making a definite statement of his beliefs and conclusions sometimes following and many times going against the established theories He has impiessed me mole as an iconoclastic chronicler than as a passive compiler Looking to his varied gifts and wide lange of his experience I have begun to believe filmly that he was in possession of sure traditional knowledge of which we have but scanty information. I have offered here the detailed results of my studies of three important Mss of this work that were available to me. The constitution of the text which I have done with maximal faithfulness was very much troublesome in view of grammatical and metrical corruptness, material inaccuracies, scribal errors and lacunæ. Looking to the limited material at my disposal I had no other alternative but to offer emendations which I have placed in brackets and which claim to be only tentative. I have attached a Sanskut Chāyā and an English Translation to ensuro easy understanding of the text. All the variants ale noted in the foot-notes. Insertion of representative parallel passages in the Appendis gathered from Farious published and unpublished ·(IV) worla of Jame and non-Jonna literatures is expoaally made to give to rozders a correct comprehensive and comparativo estimate of the idea of omens and portents Notes in which comparison and contrast aro made at proper places are in a way arplanatory The Gathardhastid and the Indexes of the Introduotion, text and also of the parallel pesuges which are complomentary to each other have been added at the end. Thoy are followed by an exhaustare Bibliography which provides boaterial to the futuro workors on tho sabject. It 18 hoped that the readers will certainly approdato thoir alienoy and im portano Tho Introduction aims at setting forth various now and theories of omens and portonta which woro 0000 in vogue in all the culturos pamely Greek, Roman, Christian, Mohammodan, Vodic, Jaina and Buddhistic. The Balence of the Uoknown that of Omens and Portents and also that of the Rituals have much in common betroon them. A critical study of the thoughta and beliefs ooncerning prodigres and portents preralent yn difforent tamos and alimos reveals como interosting bano prinaplos running right through all of them, govorning and ahaping the ongin and development of omons and portonts A5 this was quite exontial I have treated in goneral all these especta in the Introduotion It also deals with the description of the Me matorial and of the mothod adopted in the constatation and construation of the torto Personal details of tho wnitor and hu other works, analysis of the mubjeot, tho ostamate of the Rutanımucoayo with spoaial reforence to literature of its typo gramatical and linguistio charsotonotic and metrios, baro all boon ontically studiod and oxplained. I tako thus opportunity of expresmg my heartfelt gratitado to the Editorial Board of tho Bharatiya Vidya Bhavan for undortaking to publuh thu work. I am also thankfal to the curator of the Bhandarkar Oriental Rosearch Instituto Poona, to the Director Onental Iostituto Betoda and lastly to Pundit Nathorum Pra, the enthunesto Soorotary of the Sarasvati Digambar Jain Bhandar at Bombay for their kindness in promptly londing me the DA. I muut also record my deep 80010 of obligation to Jim D G H OU, Mm. Vidhushokhar Benta Ats, Dharmand Koumbijų, and Prof P V BAPiT for ubme. dlatalo ronluns to my lotten and offennt helntil ricortions ·(V) Acharya Jinavijayaji, the transcript of the last eight stanzas which were very corrupt. I cannot adequately express in words my most heartfelt thanks to Acharya Jinavijayaji, Direotor, Bharatiya Vidya Bhavan, but for whose able guidance, prompt help in procuring the Mss. and inspiring counsel, I would not have been able to do full justice to the work. For occasional hints I also feel indebted to my friend and colleague Prof. Dr. A. D. PUSALKAR, Assistant Director, Bharatiya Vidya Bhavan. Last but not least to Piof. H. D. VELANKAR my sincere thanks are due for writing & foreword to this book in spite of hi$ indifferent health and inanifold activities, literary and piofessional. In conclusion, I crave indulgence of my readers for the errors and shortcomings of which none is more conscious than myself as this is my first modest attempt at editing. Bharatiya Vidya Bhavan, Bombay 9, 7th Foundation Day, A. S. Gopapi. Kārttihi Purnumā, V. S. 2001 4 1 ·r Abbreviations 1 1 AA Ataroya Aranyaka Ed. A. B KATH, Odford 1909 Alarar Brahmana Ach Anir-chried by E Renan, Paris 1876 ACSS Arhatoddamanudrasafika of Bhadrabaha Mah otra Granthamnslu no. 6 Pab S K KOTTOAA Dhalia, 1992 (18) AGS Aroaldyana Grhyosatra AME Ardhamegadhi, Apabh Apabhramsa Apos Apadamba Srautasitra As Arambhaorddhi of Udayaprabha, Pab Bhion Dlaneck, Nimayasagar Bombay 1918 41 Athardaveda BDS Bauchdyana Dharmashtra BI Bibliotheca Indioa Oolontta BORI Bhandarkar Onental Research Tostatuto Poon.. BT Brhatpppanda JSS VoL I no p 157 BV (Eng) Bharatiya Vidyt (English biannual) BP (Go-Hindi) Bharatiya Vidyt ( Gajarati-Hindi quarterly) CC Catalogus Catalogorum of Aufrecht CS Caraka Sathhild of Carak, Ed. J T A CHARTA, Nirnaya-sagar Bombay 1936 DP Daroprakırnaka Agamoddya Samiti Series no 46 Surat, 1927 DS Dharmarndhu of Kashinath Padys Trans Kanji Valj SHADTBI Nirnayasagar Bombay 1028 GGS Gobh do Gshyanitro GL Gachhakkana of Nanditadhya, Ed. Prof. H. D VOUS, Aanal BORI Vol. XIV Pto I-II PP 1-38 GPS HGS HN Grammatik der Prakrit-sprachet, by R. PIACHILA Groodru I 8 Strasburg 1900 Hiranya berm Gskyactriche Huona Naturalu of Pliny Ed. E & SOEWIJBEOX, Bonn, 1846 Indian Antiquary Indian Ephenotu of L. D Bfamilannt Paul, Madru 1992 LA IB ·iwp in (VII) IG Imperial Garctlocr of India, Oxford, 1908, New Edition Irish Witchcraft And Denonology of St. John D. SEYMOUR, Dublin, 1903. JAOS Journal of the American Oriental Society. JC Jātahacandıră of Yājũikanātha, Trans. H, M. Jani and M. K. Joshi, Ahmedabad, 1939. JG Jarna Granthūvali, Pub. Svetāmbaia Jain Conferenoe, Bombay, 1909. JSS Jarn Sāhitya Samsodhaka (quarterly), Ed. Muniraja Jinavijayajı, Bhalat Jain Vidyalaya, Poona, Now defunct JSSI Jaina Sāhityano Sankşıpta Itrläsa of M. D. Desai, Bombay, 1933, Kaus Kausila Sūtra. KD Kavrdarpana, Ed. Prof H. D VELANKAR, in the Annals, BORI, Vol. XVI, Pts, I-II, KJ Kalajñāna, of Sambhunātha, Ms. the Baroda Oriental Institute, Mss Library, Acc. no 9726. Sub, art, KS · Rāsyapa Samhita of Viddhajīraka, Nepal Sanskrit Series, no. I, Nirnayasagai, Bombay, 1938 LSS Lütyüyan, Srautasūtra MatP Matsyapurna, Ēnandāśráma Sanskiit Series, no 54, Poona, 1907. MBh Mahābhār ată, Chitrashala Press, Poona, 1932, 1st Edition MK Maranchandrhū, - Unpublished volk leferred to by Durgadeva in the RS. * MP Milindapanho, Ed V. TRENOKNER, James G. Furlong Fund, no 5, 1928. NIC Narapatyayacaryă of Nalapătıkavi, with the commentary of Halivamśakavi, Vyankateshvar Steam Press, Bombay, 1991 (V. S.). --ON Oghanıryvktz of Bhadlabābu, Āgamodaya Samiti, no 17, Surat, 1976 (V.S) Plu Plural PP Prākot Paingula, Ed. Chandra Mohan GHOSÉ,- BI, Calcutta, 1900.

·( VIII) 1 PSO Pravdouasiroddhara of Nomioandra, Dornohand Lalabhai Jain Pastakoddhirako Fund Sarat, PV Prikot Vydbarana of Homecandra, Ed.Dr PL VAIPTA, Arbatamataprabhakara Senes, no 6, Poona, 1928 QN Qua Nara s Benea 11 RBEW Raport of tho Bureau of Ethnology Washington by Dorsey 1a RBEW Roport of the Bureau of Ethnology, Pashughorn 1899 by E. W Nasos RS Parascolt00aya of Dargadova (the present work). RY Rgveda SB Satapatha Brahmona SGS Sankhyana Grhyturina. Sing Singular SRS Sampogarangardle of Jineoandra (unpublished work). SS Sutrida Sahhud of Sufrate, EL J T ACHARYA & N R. AGBAYA, Nimayasagar Bombay, 1938 TAS Tattodethadhigamariira o Veoak. Umlovati, Ed. J L. JANA Bibliothors Jaunina, Vol. II, Anh, 1990 UBPK Upomatibhavapropa Rockbaths of Siddharpi, Ed. H. JACOB, BL, Caloatta. VP Vdyrpurina, Anaddiframa Sanskrit Sorios, no 49 Poona, 1005 VI Yamanlardjardbora of Bhatte Vasantarja with the commentery of Bhangoondra Gant, Pub, Shridhar Jatuhankor Jaipur 1040 (VS). VS Varahi Sathud of Vartbamihire, Trine Balado vaprasad Moos, Vyankatouhrer Steam Pron, Bombay 1997 (VS). IR Yogarotabara, Ed. E. R. NATL Nirnay asagar Bombay 1932 Yogardera of Homacandra, Trane. Pannylta Kesararijaya Gani, Vijayakamalakoun Sorios, DO 6 Bambey 1980 (V8) 4th edition ys logasatto of Patrijali Anandanımı Busknt Some, DO 47 Poona, 1932 ! Y9

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·DALA
IA
হেমধষয়াদিলিমাৰিদহশিল্পবিষয়ে বিসিলাই
स्यासनीयस्वम
जगमगरमाविषवमोसमामयवसमस्यावश्यमामालाविवरगावयासमध्यमस्क्याण
कृमिमीमएवालमावासल्यादेपतनानपानमा समपयुसार माहससवका तक्षियरमवासणगामा
मराससलागरमागरमोसिसदमापारलाखनियाधाविपारंगत्मादयासिरिसबमारपियो पासरसारखा
सिमाएमसीसीसमासवदयारामपयरपसारामामामासारखएवरिवागहमरोस्वाहादा
लालकाजशारा मिडियपाधिमापनमस्मरणास्पेस्सिस्मिनावमहामामसीयांमार्यवगफ्ना
बनाको उमझायनमिशिडमसमप्रसारपसरणाससमाजणितपयससमुदायावएसकेधारम
सितम्यरमणसिरिलहमिका सणिविरारिमानिरिसविमानवाणिजविस्तार
स्यमाणालि यास मदमछायामाइपिसमिजोरमविपागपत्र
नायगानिसमा सामगोपामरगावयाचे छहस्यदप्याजमारसपवरविनसतारबमारिमारिदारजीविया
पाकनिमावि पक्षियमवर्यबदिशादर्दमा अनिधनलमपसारिकापतिदेवयानयर्मिया
उपध्यस्लिामाविसासारखएसम्मापूरसास्वागसद्धिदायहमपाकीजामियडयाला प्राधामरस्बमत्र
Rearee मारियानमा निमनिमम्मानिएल्गानवरष्ठिरकारीमानमधयमका यकिनमगायोमस्त
सध्यान नमिनसाधक्षतिपमिनमरणकाजामामाद में
.
२१
141-4
Star .
A Hindi
Lost Folio of tho P vanuscript of the Rıştasamuccaya
+
-
111437

·INTRODUCTION 1. Critical Apparatus The following Ms material has been used in this cditro princeps of the Risfasamuccaya (RS) B This is a photo-copy of the Ms vuitten in Devanāgali script revealing a pledominating influence of Jaina Saulaseni Pläkit It was procured on loan from the Oriental Institute, & Baroda Its acc no 18 13190 under subject “Jaina" in the Sanskrit section and its extent is 11 folios or 20 pieces It is styled Kälajñānal The original Ms of which this photo-copy 18 made was written by one Muni Śrī Samudra at Medinipuia and was in possession of Pandit Sumatıcandia Gani as is clear from 10 the last line It is complete in 259 stanzas3 Its handwriting 18 good and unifoim throughout though there are some lacuna here and there The copyist seems to be cautious but he has inherited, no doubt, some mistakes from the copy before him For the most part, the sciibal errous are metathetical, haplogra-15 phical and orthographical Its first page has twelve lines while all the remaining (except the last which has got ten) have thirteen lines each Roughly thirty-seven letters are accommodated in each line At many places especially fiom stanza 11 right upto 20, from 162 upto 176, from 200 to 208 the Ms is not 20 at all legible It begins with ॐ नम श्री जिनाय । पणमतसुरासुरमउलिरयणवर- किरणकतिविच्छुरिअ । and ends with सिरिसंतिनाहभुवणे मुणिभवियसम्मउले रमि ।। P This is a second Ms obtained on loan from the Government collection preserved at the Bhandarkar Oliental appears in the entries of the BT, CC and JG 2 इति श्रीमेदिनीपुरवरनगरे लिखितं मुनिश्रीसमुद्रेण । प सुमतिचद्रगणि । 3 The numbering of stanzes has been wrongly done here in this Ms It is correoted in the edition, 1 This vory title ·THR BIRTABANUAYA Research Instituto Poons. It 18 titled the faepfara mucosyal Its sc0089100 number as stated on the doth cover 16 992 of 1879-80 (Dex no 35) It has got five folios or ton pages written on both the ades Each page except the last which has I got twelve lines exclusive of Dotragatha and n additional stanzas, contains eighteen lines of approximately suty letters each. The Ms. 13 in a fairly good order 1 m Devantgad sanpt, 1. legible throughout and the text is largely under Jaina Maar ştri influence There are less sonbal erron but lacune Hare the same The total number of stansas come upto 258 The Mo opens with ममा भी समस्य । पमर्मतमरामरमरहिरवम्बरकिरण तिमिरिन । and closed with #RUGIH SATHALUAT U Thore are cover more gåthus at the end the first of them being & Dodragare But they soom to have been added later as they reveal a differont uband altogether In the margin there aro marginal notor in Sansknt at threo place. This M: belongs to a different family as it shows at many places strong influence of Jains Mahinstri Palrit. It 18 also not a dıroot copy of B a stanza 28 which w A quotation in Sanskont in B is not to be found thore in this Me. Moreover on the strength of marginal notes and the Douragestha and my additional stanmu it can be said with a fair amount of oortainty that both the Mos ropresent different familias. In othor words this Mo is a rendering in Miharapta Prknt of the onginal with marginal notoo Detragttha and additional ustapaus morted thereto Istor on. S This Mo stylod 8 was kindly procured for mo by Acharya Jinavijayja from Allaka Pannalalgi Digambara Jain Sarasvati Bhavan (Bombay) through Pandit Nathuramg Prox I am most thankful to both of them. Its titlo 1. 4t and the number 18 V It oontains 208 stanzas in Jains Sourasont PMrit. It is quito a new popor BI. written by Jagaram, a Digambara Jains, in 1981 (V B.) in 10 foliod measuring 1 x 67' Each page has ten linos invartably and cach line contains about 44 letters The script is Dovanigari and tho handwriting uniform and beautiful It u well preserved, 1 qute new (it is only nineteen 1 It too stered La tbo printed catalogo of the Va of th BORL Poode Though there 11e dlaeron otitis in both the strin, the rabject trustad is tba 1 bo temny bato Do becs nimbered vhille som har bus doowy numbered Toba spomly bu bon momond la the edition ·INTRODUCTION 3 37991, यथा, It has lacunæ in stanzas 15, 16, years old) and in good order 20, 190, 193, and 194 The copyist is possibly careful but bis copy appears to have inherited some mistakes from the original It opens with ६० ॥ ॐ नम सिद्धेभ्य ॥ पणमंतसुरासुरमउलिरयणवरकिरणकतविच्छरिम । and ends at CH B TEHA Test tenu are 11 903 | The mantra 18 6 considered and numbered as a stanza (see stanza 71). Stanzas 125 and 127 are not found in this Ms There are on thographical peculiarities but they are tiifling to be noted here The Ms pieselves Saurasenī characteristics as it employs द fol त and इस and ता (as in पक्खालिअ and वधित्ता) fo1 त्वा 10 AMg, influence is there but it is rarely seen while Apabh influence is abundant as in such foims as for जेम for fa folga and ayla foi 37773 The forms like ry in Nom and Acc both in sing and plu are, doubtless, indicative of strong Apabh influence It makes use of or for initial and non-initial 7 and Tyfa 15 18 almost always resorted to The Ms was of special service to me, though it contained sorbal errois more than B and P In short, it always helped me exactly at places where B and P disappointed me regarding meaning and legibility There were two other Mss which also were obtained from the aforesaid Bhāņdār The peculiarity of one contained in having a slip-shod Gujai atı gloss over a line which was often misleading Every word was an error and thus it gave me no help in editing Moreovei, it was incomplete The other M8.25 was entirely of the P group and for this reason I did not utilize it I came to know that Pt Jugalkıshoreji Mukhtai had got & manuscript of this work I therefore approached him through Acharya Jinavijayji to whom he wrote that he would be sending a transcript only of those stanzas which were found 10 corrupt or illegible by me I sent him, consequently, those stanzas a transcript of which was immediately and kindly supplied to me by him but it solved no difficulty of mine as I could see from the transcript of those stanzas sent to me that it belonged definitely to the P group 2. Presentation of the Text I had to work with the scanty material affolded by these three Mss which belong to different families This little material also was not wholly without defects Vanants which should be called genume o crucial are very few Most of the zo ·THE RISTABANUOCAYA readings are nothing but linguistao transformations sorbal Lopes or their possible inferendos The portion which was illegible m B was legible in P and 8 thus the difficulty in prosenting the tort of this part oould be avoided. But as the edition of this text : appearing only for the first time and a thoro was po commentary available I had no opportunities to benefit myself of the suggestions from other sources Lastly the fact that no other work of this anthor has up till now seen the light of the day increased my troubles all the more in understanding and Hoppreciating the text and tho authors characterista in a better Mannor The above-montioned aircumstances foroed me to handlo tho tort with utmost carofalness and conservatism By collatang I was ablo to get rid of most of the sotibal motsthetical, artho nigraphical and haplographical orrors I have also tried in my humble way Wherever practicable to all op common lacunu tho posablo arguments regarding which are given, when imperative olsewhore especially in the Notes I have bosed the tert og B and S ss they have preserved some of tho outstanding chara motenstaas of Jaina Sauraseni Prikrit in which the text was ong ally composed. I had to All up the illogible and the incompleto portion of B and 8 from P os I said before Thas it would at Odoo strike that the edition presents an admuture of the chart otoristio features of both the Praknits namoly Jaina Sacraen! wand Jaina Maharastrt. When there was a radical difforence in all tho throe Mo (which was very rare ) I selectod a roading that appealed to me more and consigned the othors to the footnotor. Whero tho text was corrupt and obsoare so much so that it balllod my wto I havo put a quortion mark Whon I found an agrooment min all tho do on oommon ortor. I had to risk omendations and make additaops wluch are placed in brackets, mall and square in tho toxt and which aro merely tontativo Thoy aro mado moro or loss to remove tho errors of tho sorbok and not to improve on the author But whon tho , untod on a doubtful reading which was not the slip of the borbe I have comotinos kept it as it u from the standpoint of mothaal exigencios Blotre wou to bo first looked to Eron o better reading had to bo ducardod fit violated the robomo of the Metro Intial / ora and e or 4 (for) Fore rolooted by majority of -no JLos progorrod ono or the other aniformly Common Kribal run foro plantıful and I hod, therefore, to omond ·6 INTRODUCTION the tert freely in order to remove them I have oxplained the reasons of my emendations and additions in the Notes wherever it was desieable While rendering the stanzas into Sanskuit in the chāyā, I have kept the Sanskuit idioms, usages and conventions before my mind English translation is strictly hteial. Thus I 5 have tried my best to piesent a faithful lecord of the text-tradition from the three available Mss, and have exerted my utmost to do justice within the scope and limitations of the material 3. Durgadeva and His Works We know piactically nothing about Durgadeva, and his works No epigraphic and literaly Teferences throw any light so on this lutherto unknown wiiter Under these circumstances ve have merely to iely on the internal evidences and on what has been said by the author hinself in this compendium (1) Durgadera Three names having Duiga as the first counterpart are known in Jaina literature In the CC there is 15 a reference to the Şasçisamvatsan a composed by one Durgadeva This Very book has also been alluded to by Mm Meghavajaya in his Varsap abodha' which descuibes it to have been written in the form of a dialogue between Partha and Duigamuni After a careful perusal it can be definitely said that this Dugamun is 20 not oui Durgadeva who is the author of the RS In the Ās, we come across a referece to Duigasimba who is also found different flom ou author Mi Desat in bis book wentions one Duigasvāmı as a pupil of Dellamahattaia and a gwu of Siddhalşi, the famous Wlitei of the UBPK This also cannot be identified with our 28 author In the B?,' there is a very rehable reference to the Kälajñāna, Arghakůnda and Mantramahodadh, as the works of Digambara Durgadeva The above-mentioned Kālajñāna 18 nothing else but the RSS These details obtained from the BT regarding Dugadeva and his two mole works are quite convin-as cing It settles two facts, namely, Durgadeva was a Digambara Jaina and he had written, besides the RS, two more volks 1 p 680 2 Trans Popatlal Bakaroband Shab, Kikabhat's Pole, Ahmedabad, 1939 3 ISSI, para 248 & J$S, Vol 1, No 4, p. 157 Note that the BT, CC and JG refer to it is the Kālajñūng while the printed catalogue of the Mss of BORI rofers to it as the Rtatasomuccaya 5 Seo footnote l on page 1 and 1 on page 2 of the Intro ·ar THE RISTABANUODAYA on the allied subjects Durgadova salle huself the pupil of Sarpyamadovo who was the pupil of Sathyamasona Fhose guru was Madhavacandra Dargadovo undertook the composition of the RS in pursuance of the dirootions received from Sathyana *dova' (u) KUUBRAMAC ARANAGALA UND LAKSMĪu Dargadeva bad finished this epitomo at Kumbhanagaranaga ruled over by Lakem nivado, in a fine temple of Santanitha, on tho eleventh of the bright half of Savana when the moon was in the constellation localled Male, in the year 1089. My mggestion that Kumbhan ngaro cannot be anything but Kumhor or Kumbher or Kumbhon near Bharatpur has been mupportod in oloor tormo by Mm. Dr G H OMA who further adds that Lakşminiviso referrod to in the text may be an ordinary abueftain and also agroes with me in my u belief that Durgadevo must have written this work in Jains Saurasont Print au Kumhor or Kumbher or Kumbheri 18 near the Sarasona country where thoro 18 every possibility of Saurogeni being used' Kambhanngarnnaga cannot stand for Kumbhala garh a tho fortron was built after Dargadova s timor' Nor can »it bo Kunbhalanhira founded by Kumbho Ranil in a fort namod Macinda' Thu I firmly hold that Kumbhopagara of the RS u the modern Kumher or Kumbher or Kambhorit naar 1 Set 154 of the text boot. 930 7 do 160 and 361 In ble letter of 18th, March, 1911 Um Dr G ILOJAM, write to do u tolayı trom Amor :- "At for the Kanbanegade us the book to urlttan Lo Jalpa Searrupt Pourity, the Demo may be identited vlth Kumblier near Bharatpur uit liv pory Deer the trusou bantry aumgarda tbe klog damed Lahm alvin, bu probably boot petty dle of Eombban fennige 5 Thomo lotter quoted abona pw on y loders I am ddote that it done not stand for Kabbalagerk for the fort ou balt by Mahirap Kumbba o Herke in 1108 A, D vbernes the book ru yritto la the 11th contury AD 6 1881 pe 330 1 st Samhallelo, pub. Thusker Yaman Daut Dhall, Vol. 11, No 1} A 103 In the Noles, r Yol, 11 4. lprlat for Vol. 12, No 1 Totu Kombber 6. budquarter of. Tubset of the mai bun in the stats Dbaratpur what is divided into ty di trl or Notts bendy Blaster and Dig The Dig dlatrlat bu got in Tabulb mot u Dir. Kimse, Kumbler Nega und Paurk Ernbber to about in alle any botherwt of ·1@ INTRODUOTION Bharatpur which falls about the precincts of the śūrasena countıy In the days of Durgadeva, the city would have been located at the foot of a hill on which our author finished the RS in a temple of śāntinātha, an abode of bliss fol men and monks The name of Lakşmīnivās& 18 not to be found in the dynastic lists s He may be a petty chieftain', either chieftain', either a Jāt ol a Jādon Rajput It should be remembered at this juncture that the piesent i ulers of Bharatpur who are Jāts of the Sinsinyāl clan claim to have descended from Madan Pál, a Jādon Rajput and the third son of Tahan Pāl who ruled at Bayānā in the eleventh century: (111) DATE OF COMPOSITION According to the author's own statement contained in St 260, the RS was finished on the eleventh of the bright half of Śrāvana when the moon was in the Mūla constellation in the year 1089 According to IE, it was friday, Jnly 21, 1032 A D and the constellation was Jyesthā 16 for seventy-two minutes after sun ise, the remaining part of the day was occupied by Mūla, if we take the year to be one of the Vikrama Samyat Curiously enough, the same constellation, namely, Mūla falls on the eleventh of the buight half of Śrāvana in the year 1089 of the Saka Samvat also, the corresponding English 20 date being Saturday, July 29, 1167 A D4 As the day was wholly occupied by Müla in the year of the Saka Samvat one would like to take the Samyat mentioned in the stanza as the Saka Samvat but we shall see just now that the Samvat used here in the stanza 18 the Vikrama Samvat and not the Saka Samvat 26 The fact that the constellation Jyesthā ruled for seventy-two minutes after suni 18e and not Mūla, if we take the year to be one of the Vikrama Samvat, can be satisfactoruly explained by taking the stanza to mean that the exact moment of the completion of the RS was occupied by Müla, in other words, a. Durgadeva finished the RS at any time of the day after seventy-two minutes, the period of Jyesthā, had passed after Bharatpur city The town is surrounded by a mud wall and a ditch 811d to be taking its present name from its founder, Kumbba, Jat of the Pillage of Sinsipi about six miles to the north-west (See IG, Vol 16, p 22) Round the city, a fort was built by one Badansingh (See Mahārāstriya Jilānakofa, Vol 11, pp 558-559) 1 See footnote 4 on page 6 of the Intro 2 IG, Vol 8, pp 74-75 3 Vol. III, p 67. 4 op cit p. 337. It 18 ·o THE RIHTASALTOOAYA Jonrue There is anothor oonndorntion also and it is this that thoro is bomo possibility of orror in caloalating and on this ground wo aan nogloot oo short n porod as poventy two minutos and suppose Bolo to bo occupying the whole day Thus tho otutom of naming the constollation of the day after that constel Lation which is at tho time of sunn80 will also not bo violatod. Tho reasons for taking tho yoar montioned as one of tho Vikrama Samoat are many In tho first place it was customary with tho anthors to mention tho Ford Srba if they meant Saka Samvat #Thor in absonco of any spcoiflo hunt, the usally accepted Sanyat 18 the Vikrarna Samrat Socondly tho nuthors me of the Porniminta months not only strengthens my inforonoo that ho was a Northorner but it also proves that the Samvat used by him u tho Vikram Samvat and not tho Saka' Thirdly it was tho Vikrano Samvat that was current in the Westem and Northern India' Swamikannu Palais statoment to the effeot that in the Saka Era tho months wood were generally Amanta bat Perpat marta in Northern Iodia' has got to be interpretod only contex tually in vew of Kuldobu decinco oonalunon on luxorptional novidence that the months ased in the Saka Samvat were almost always Aminta Thus tho your 1089 used by our author is to bo takon or the yoar of the Vikrama Samvot and we should have no obootion in bolioving that tho actual momont of tho completion of the RS fell within the period of Mala which moooupred the whole day ercepting initial dovonty-two minutes (16) DUBO ADEVA S OTADB Wokt. () Arghakanda I havo mentioned before that Durgadeva had written tho Arghabinda Also' Tho lhno पर बुदेिवीर्य म 1-944 000prring in the B7 bears it out Moreovor the first two stanses of tho Mo, prove 1 Acharya Jipari ni Iwonlapunk, BY (Hugo) VOL 3 PL 1 p. 67, 16th Hedus सपा मोरिसान सी सची गया। म्ने प्रावामरमण ॥ (11. of the Iwolayemala). Be Now on the 335, Aluvun 11 vol. I, Part I * s los oit; seharga Jlperitage: Anmelepew, BP (Englia) Yol. 1; PŁ I p. 218 41. Los out B 11 1896 Pp. 3114 6 B fosta ta ton per of the Intro ·9 INTRODUCTION beyond doubt his authorship of it?. It also is in Jaina Šauraseni Prākrit and contains 149 stanzas, devoted to the description of different astionomical and astrological culcumstances and conditions leading to the rise and fall in plices of various commodities, articles of food, drink and daily use, of animals and others. & It passingly refers also to certain astronomical occurrences foreboding famine ol foletelling abundance of provisions etc. The schemes of Udpurisa and Samvaccharapurisa have also been found briefly outlined. (b) MANTRAMARODADHI The line मत्रमहोदधिः प्रा० दिगंवरश्रीदुर्ग-10 Lana H 20 occurring in the said BT leaves no doubt iegaiding Durgadeva's authorship of the work?. It also makes clear that Durgadeva was a Digambaia Jaina and that the work was written in Prākrit I had no acoess to this work and hence I am unable to make any statement concerning it. Still, however, 15 it should be said in this context that the mantias as they are found in the RS and which are about eight in number, and which have a Jaina as well as, to a small extent, a Brāhmanic background, reveal original colour. Thus it is my inference that so far as the mantras also ale concerned, Durgadeva is a 24 iepiesentative of a distinct tradition, (v) APPRECIATION AND ESTRATE The author himself had had some glimpses of his fast appioaching end and therefore he was in a hurry to dash off this work which was completed in course of three days*, as he states. So we may safely take as this as his last production in which his views on omens and portents had finally stabilized As pieviously said, the BȚiecognizes Durgadeva as a Digambara Jaina' and the Digambara Jaina writeis almost exclusively employ Jaina Saulasení Prákut in their literary compositions. This consideration which 18 entirely .. well-grounded tempted me to believe that Durgadeva also must 1 नमिऊण वट्टमाण सयमदेव नरेंदयुअपाव । वोच्छामि अग्धकंड मणि('वि'याण हिय पयत्तण ॥१॥ विरगुरुपरपराए कमागया एत्थ सयलससत्य । लद्रूण मण('गु)अलोए निदिट्ट दुग्गएवेण ॥२॥ (From the Ms, of the Arghakānda) ? See line 27 on page 5 of the Intro. 3 Seo at 243 of the text, 4 See at 253 of the text 5 See line 28 on page 5 of the Intro eg, Kundakunda. cf his Praoacanasára, Samayasāra etc., ' $ 6 ·6 THR NISTABANDOUAYA ularno There is anothor consideration also and it is this that there is some possibility of error in calculating and on this ground we can neglect oo short n porod as sorenty two minutos And rappowe Mola to bo occupying the whole day The tho odstom of naming the constellation of the day after that constel Lataon yhich is at tho time of sunde will also not be violatod. The reasons for taking the yoar mentioned as one of tho Vikramı Samvat are many In tho first place it was customary with the oathors to mention the word Saka if they moant Saka Samvat' Thus in absence of any specifio bunt, the amelly noooptod Samvat 18 the Vikrama Samvat. Secondly the author o use of the Parneminta months not only strongthens my inference that he was a Northerner but it also proved that the Samynt used by him is the Vikrama Samvat and not the Saka' Thirdly it was the Vikrama Samnt that was current in the Westem and Northern India' Sramikannu PIWAB statoment to tho effect that in the Sako Era the monthu wod were generally Amunta but Portu manta in Northern India has got to be interpreted anly contes taally in viow of KILAORA B deanive oonalunon on insumptional Hovdepoo that the months used in the Saks Sampat were almost alwayo Amorta Thus the year 1089 wed by our author 18 to be taken as the year of the Vikrama Samyat and we should have no objeotion in believing that the actual moment of the completion of the RS fell within the period of Mola which mooouprod the whole day ecoopting initial soventy two minutos (10) DUDADRA . Other Worms (a ) Arghrtinda I have mentioned before that Durgadeva had written the Arghakinda The lino te pid a 1-170 courring in the B? beans it out! Moreovor the first two stanzas of the Mo. prove 1 Aaberg Jldavijaya: kurslarnihh, BV (Hoglah). Yol. 2, PŁ 1 p. ; 38th tapu समामले मोवियेमासान सी सीपी। मागे परामरामपरम्प (its of the wesloyalls) 1 See Kobe on the 138 89 u v w IP Toll Peet I p. 67 IT les outi Aaberge Iloerifere Avoolagamall, or (Bogliola VOL 3, PLL. P. 316. I les ont 0 14, 1896 Pp. 171 L 6 Belostnote on Po of the Intro 7 7610 معلم ·INTRODUOTION 11 in all its aspects. It is not definitely known what this MK is and by whom it is composed Its very title is sufficiently suggestive of its being a booklet on Death. Durgadeva seems to have made a capital out of this At the same it is also true that he has not simply copied down just after the manner of a plagiarist but he has also expressed his original remarks at many places Samyamadeva the guiu of Durgadeva was quite proficient in logic and philosophy He had obtained perfect mastery in the science of ephemeris and had an admirable command on voca-18 bulary. He was not only an erudite scholaz but a politician of a high order and in the art of debates he was a master wrangler Even though he had been such a sound scholar he was meek also and this added value to his scholarship Durgadeva had had the luck to learn at the feet of such 16 a master. He was of a spotless character: His intellect was purified by the water of knowledge His guru had gone through the whole canon and it is but natural that he might have handed ove the traditional canonical knowledge without reserve to Durgadeva who was a deserving pupil Samyamadeva seems 26 to have lovingly initiated him in a variety of scriptures and · dolences. Seciet of the science of disputation was also obtained by Durgadeva who succeeded in levelling down the disputants by his convincing logic and impressive orations, thereby in a way enlightening and turning round the people who were misguided All these varied gifts and covetable acquisitions brought him ; fame and name. Durgadeva, like his gun, was very humble 1 Soe sts, 16 and 139 89 Tell as section 4 of the Intro 2 See st. 257. This is also corroborated by the following lines of the Arghakanda 1 आसी एस्थ महीयले सुविदिदो सत्यत्यपारगओ नामेण सिरिसयमाइ पियुहो वाइन्भगधकरी ॥ १४८ ॥ (from the Ms.) 3 Beo st. 254 4 Compare the following line of the Arghakārda - X x x x नामेण सिरिदुग्गएव सुकई चारिचचूडामणी । X X X X 1 49 11 (from the Ms.). J Bob at 258.

·10 THE RIGTASANUODAYA havo dombrosod the RS in Jaina Saaragent Prikrit and this is why I havo kopt the Baroda Ms an my model in benng the text as it has bornestly prosorved the Saarasenf specinlitics As pard bofore Durgadora colls himself tho pupil of Sartyaradon who was tho papil of Saryumsons whoso gart was Ilidharacondra Durgadera modertook the composition of this little work in pursuance of the directions received fruta Partiyamadora! It us our warrantod to say anything about the gacha to which ho belonged in absence of any remarks by whim regarding that point. Stil, hopover I am personally of a firma opinion that he doubtlots did not belong to that high order of Digambara monks who observe ngrd disaplino and practise vory hard austenitos From the 770wpoint of spiritual oroollence u well as intolleotaal aoquintions he was far inferior to Kuadakunda wor Samantabbndro or Pijyapada. Nor wo be a Igambarn layman paro and imple But he stood somowhore botween tho two. In othor words he was somothing like a Yati or a Bhat taraka Thero was a rogular dase of mach Yatu or Bhattarabas who stood midway betweon the two oxtromos of a monk and . hlayman 03 a conocoting link. They were in postopnon of definito traditions. There were also woll-organised gaochas of thoro Yatu or Bhattarakas but it lo usafo to say to which suche gacoha Dargadova balonged. Ho ho amply given the numer of his guru and grand guru. It soome quito Onnibong that he nud stadiod much and hu intolloot roamed over a wide rango a looming which he eilaontly comprometed in 261 Sto* much is also oortain that he had soon and studied tho Dost 2012 Boost 100. 3 The rord et la de 358 en sloo boradned into two whtak Jatra tmbloul tot mod mure that eless people who are wepted pactie mookhood. It just the opposite ofTout or theo in Dond wrtain contained whith demed to the Tere un vero popularly known as the to say the fralaber Jdu and u Rand HER LODE the Dlabar Jain. Tha na state that Darpadea ru rettba monk in the triton of the term Dorn par and ample, thoah #bald we be noted to the consention that the te of the word in kloost aan bod with moreno to the freimburs This and the dead huu mall u the aboa ouay mentios, direct o lodirty d the fadepntal dortion of the Digumber u be sployed u uyuncate to promo that the other we purtap. froilmben Jains though I personally bold the oppoolte the 4 1 Wed 154 This 1 ·INTRODUOTION 13 the volk ends. The last line as found in it runs as follows sfat si ACUTETTE A HHIAT ,P The remaining portion, fiom stanza 163 to 261, of the RS has been omitted in the MK. Considering the difference in titles of the MK very minor“, this anomaly can be satisfactoııly explained only in two ways by either taking the s MK as a work by an earlier wiitel or that Duigadeva composed it stopping at 146th stanza and giving the name of the MK to that portion Subsequently he might have enlarged it upto 261 sts. and might have given the title of the RS to the whole portion In taking up the second suggestion, the only objection so is that an authoi himself would not plaise his own book by using such adjectives as ap® etc though in literature examples are not wanting where the authois would have pursued further then juvenile literary efforts and shaped the same into perfection latei. I fou my part believe that the MR is by an earlier wuter and 16 Durgadeva made a capital of it, though not at all to an extent of a plagiarist In this case we will have to take the last line of the MK (the Ms of which I got from Delhi) as an ellol of the scribe ol some such eiroz The copyist, who might have come across some loose folios containing the initial portion 20 of the RS ( upto 162 stanzas ), would have given at the title of the MK, on the basis of the thud stanza*, having fallen in a fix legarding the title because the word Ristasamuccaya Occuls for the first time in stanza 253 of the RS Moreover, the MK as such should not abi uptly end at 146th stanza 25 (162nd of the RS) leaving unfinished what was undertaken in st 136 (149th of the RS) This also throws doubt regarding its being a genuine MK Thus I would close my remarks on the MK by succinctly stating that some ancient, typical and authoritative trend of thought and tradition lies ao embedded in the MK which Durgadeva, oui author, seems 1 The second half of the third stanza of the UK uses the word मरणकरडिया X X X X 1 वरमरणकरंदियाए रिगण भासिय सुणह ॥ ३ ॥ 2 Funicul (RS, st 16), afluet (RS, st. 139) and hurtit (HK, st. 3) practically mean one and the same thing 3 Soo at 16 of the text, 4 पुवायरियकमेण य लसूण दुग्गएवविवुहेण । वरमरणकरढियाए रिगण भासियं सुणह ॥३॥ (from the Ms. of the HK).

·TH, BISTASAVUDAYA even though ho was, as ho describes himsolf, & versatile gonits holding command on a pamber of subjects. We bosomo afiro of thu princely obaraotenstio of hu temper whop ho sayt that thoso who are sulled in the Soience of Omons and Portents s should correot what has been said by him out of ignorance of arrogance and then publish at Ho was fully conscious of such shortooming ospocially in vior of tho foot that the compontion was burned off in ouro of only three days. At tho same ho was also quite confident of tho sterling mont of hus production wand thorofore ho says that it is bound to romain ropatod as long as thore is Blerd, moon or san' Thu in oonoloon wo an settle four points without any controporty namaly (1) Durgt dovo was a Digambara Jaina wntor (2) ho has used Prakrit languago in almost all hus three comportions brown to us (3) who was a wntor of treatised and not of big worly and lastly (4) ho was a writer of myotao saoncos magie, commeroual astrology oto. Thero is no literary and epigraphio ondono available that can throw more light than this regarding Durgadors, hu lfo and work. 4. Maragakandika Tho RS makos it abundantly alear that Durgadova had doon and studiod the MR in all its aspoots' Not only that but ho has alio mados from we of it, he did of other words also bonnng on the subjoot, in composing the RS v u dear from his own statemont I got a duo to this wock afrom the Anabdator and got the Mo. fron Dollu' But to my surpriso I found no difference between the UK and the As excepting some very negligiblo vanants and positional differanods of tho stans Also the entry in the Anchado gato me to undontund, as I believed, that tho ATK was by ». differont and an varlier wnter In it tho sto 3 to 18 of the RS havo not been found It consists of 146 sto The Last Hans of the HR tallies with tho 16md of the RS and thoro 1 Hertha B. 8 ct 368 3 Barte 16 od 139 of the tot Tord, aloo Kotta OA # 16, p 15 vad pol. 1941 October Yalno! . 499 6 Digambar Juhon Berutti Bhen, Pasaia Headir Muld Khele Dahl The L, ne de 10 ·INTRODUOTION 18 the work ends. The last line as found in it runs as follows sla sît que fa a FATHTP The remaining portion, from stanza 163 Considering to 261, of the RS has been omitted in the MK the difference in titles of the MK very minor”, -this anomaly can be satisfactoidly explained only in two ways by either taking the 's MK as a work by an eallież writei or that Durgadeva composed it stopping at 146th stanza and giving the name of the MK to that portion Subsequently he might have enlarged it upto 261 sts. and might have given the title of the RS to the whole portion. In taking up the second suggestion, the only objection 10 is that an author himself would not praise his own book by using such adjectives as 778 etc though in literature examples are not wanting where the authors would have puisued further theil juvenile literary efforts and shaped the same into perfection later I foi my part believe that the MK is by an earlier writer and is Durgadeva made a capital of it, though not at all to an extent of a plagiarist In this case we will have to take the last line of the MK (the Ms of which I got from Delhi) as an ellol of the scribe or some such errol The copyist, who might have come across some loose folios containing the initial portion 26 of the RS ( upto 162 stanzas ), would have given it the title of the MK, on the basis of the third stanza", having fallen in a fix regaiding the title because the word Ristasamuccaya occuls for the first time in stanza 253 of the RS Moreover, the MK as such should not abruptly end at 146th stanza 25 162nd of the RS) leaving unfinished what was undertaken in st 136 (149th of the RS) This also throws doubt regarding its being a genuine MK Thus I would close my remarks on the MK by succinctly stating that some ancient, typical and authoritative trend of thought and tradition lies ao embedded in the MK which Duigadeva, our author, seems I The second half of the third stanza of the UK 0806 the word मरणकरडिया X x x वरमरणकरंढियाए रिट्ठगण भासिय सुणह ॥ ३ ॥ 2 uris41 (RS, st 16 ), fluid ( RS, st 139) and RurfF9 (MK, st 3) practically mean one and the same thing. 3 Soo st. 16 of the text. 4 'पुवायरियकमेण य रसूण दुग्गएवविबुहेण । परमरणकर दियाए रिटगण भासियं मुणा ॥३॥ (from the DIse of the 1 K) x ·THE RISTALA UOCAYA to have tried to represent in particular in the R$ availing also at the same time of other kindred works in general. I thus definitely believo that tho by a different and an earlier writor and it most be an orhaastave treatuo dealing with the advent of Death in all its aspects The Ritasmoa78-A oritical study (1) To RJETARA WOODATA The RS (A Colleotion of Omodi and Portonto) u a small work containing 281 stanses in Jun Sanna doni Pokrit which 18 not wholly devoid of the influence of other dialooto namoly AMg and Apabh. As 18 clear from the colo sophon, the author finished its composition in Kumbbanagaranaga which sooms to have situated in those days Doar about the terrt torien forming part of Sargona country. This lendo us to hypothesio that the author must have used Saarsson. Thus supposition finds corroboration from the Baroda Manuscript and otho Digambara Jain Saravnati Bhavan Manuscript which reveal outstanding special features of the Saurasent. Moreover os tho author 18 a Jains wntor hlo arges are not ontiraly orompt from the AMG traces and also from those of tho Apabh, that had, in those days takon a definito shape Tho work contams a brief but » porfect exposition of the presages of doath (Rustos). It olaus . amquo position, in Jain and non-Jain hiteratured so far uit hus compressed, within oo short o space knowlodge and infortostian regarding to vast a subject as tho Ruto E. hos oollooted ovory possible detail, concerning his thome from all available wogroa and hos presented at in such a vivid and lifelike manner that tho ros der without losung interest and patronoo for a momont, gote what ho wants Thus shows the authors romarkable power of optomai ing Going against tho ostablished thoono, ho hay, at more than me place given hu indopondent vion and condonous with so wmooh oolf-confidence that we cannot help fooling that ho was not simply a klavish imitator but he was in podlosion of a distinct tradition tho cause of which was dooror to his hoarte Thu is hus forto that entitler him to a rodit on. first-class angina oompilor We aro tempted to baliovo though temporarily that w the cathor u not a faithful compilor when bo goes away for Do obvious reasons from the othor traditional paths of conventions Had ho thorn there iconoclastlo tendonaos at for plaous only yo pould bare emphatically brushed thom uido apd unges ·6 INTRODUOTION 15 gaging they were the slips of the author but when we feel clearly that it is the deliberate attempt of the author, we must change oul opinion and declare that he had inherited à certain tradition which is lost to us and of wliich he is the only representative to-day. After a contentional homage to Virajina and an incidental description of the excellence of the human existence as well as of the religion of the Jinas, the authoi, like a businessman, enters directly into the subject thiowing some observations on the impious character of eight addictions and a quaternary of 10 passions The prefatory stage which also includes a reference to a heavy number of diseases and then kinds ends at the 16th stanza, The author broadly divides the Ristas into three main groups, namely, PUERT, E and EET Under the first category, the author brings the cracking of fingers, the motionlessness of us eyes, the loss of the gense of taste, the incessant and causeless falling of the drops fiom the eyes and the inability to see one's own tongue etc, etc The second category includes the seeing of the moon and the sun in various forms, the feeling cold of a burning lamp, the appearance of the moon with three cuves zo or with no curve and with no sign of a deer etc etc He mentions the निजच्छाया, परच्छाया and the छायापुरुष in the third category and dwelling on them at length he offers his valious decisions of the shadow is seen devoid of any limbs, principal or subordinate After this the author comes to the description of Dreams which 25 ale classified as a fera and HEUT Assigning various interpretations to the implications of the dieams, the authoz straightway handles the Re, after alluding a little to the trake (resembling somewhat with the ET) which consists of such things as the greenish appearance of all the directions etc and at the femte that is again subdivided into stage (analogous to the Forset) which 18 evidenced in the inaudibility of even the least noise etc. and see that refers to the appearance of one's face, in water and the allied objects, in a wong or reverse order etc etc The exposition of the faite is comparatively much as absorbing He enumerates eight types of the she, namely, अलिप्रश्न, अलकप्रश्न, गोरोचनाप्रश्न, प्रश्नाक्षरप्रश्न, शकुनप्रश्न, अक्षरप्रश्न, होराप्रश्न and लग्नप्रश्न The author says that he, who sees the disc of the sun on the earth after placing hundred times the forefinger of the right hand charged with the-māntric power, lifes-for sis-months That is 40 ·16 THP RIOTABANI UOOAYA ਉਸ Then follows the olaborato description of mana and od run for wluch tho scador should rafor to sts 152–150 in parti oular Tho pocht moons that ono pho ask a question rogarding the duration of the lufo of the diseasod, should loaro off that very question but he should again pat the same question in differost words after tho foroteller has uttered the mantra o R बाम्बारिनि सम साप्त in his mouth Then the foretoller ihonld double all tho letters and quadroplo tho syllables and the total should be divided by soren. The sich person dies if no remunder 1918 left and lives if it is left. Incidentally Fo come across a fanofal dinnon of the Fholo kingdom of lottors into cight Ayas (hore the author w a bit inconsistent regarding the tormi nology See ospecially its 163 and 186) and another mbdırı sion into force and IR Tho nok porson lives if thero 118 a majority of Talotten in the quostion and dios if it is not so I have so far not como ncross any roforonce to this last subdivision which shows that the author was in pomenion of a distanot tradition. He thon proceeds to a whero also ho goes homotines against the VRS oven and thus show the #novelty of his knowledge In this partioalar connection, I must montion that the words and add gimt are somewhat difoult to bo explained. The Fords oan either be tporta or act which are again subdivided into H OT ET विधि पुषि, जब परिto. ropresont the first type and 7,4 # eto belong to the seoond. Thoru doporibed in the following way At the end of the fint watoh of the night or at the time of dawn, one should move through tho aty carrying undor hu left ern the image of Aminka that is washed, anointed and wonhipped muttering tho mantra मम्मे सम्मानिनामपि देवियर पर मापीभरि मारा। It speaks good if he heart good words and forebodas all to hun for whom this u toeg, if he hours bad words The Teu also crectly of this land but there the wholo process of carrying tho unago and attenng tho mantra is not to be undergone Tho author proooods furthor and gives hu opinion that a sick man, doubtlo, dice of all the throo oonstellations namely hand मामलपत्र are pueroed by malefion. In no other tchemes मर्मनपा u given a place ( because porbaps of the foot that it is dificult to put a nght finger on the and thus shows the originality of the author's traditional knowledge The author goo on and wdions about Yazlogs efteota likaly to result from the constella ·INTRODUCTION 17 He gives levelse tion of the namé falling on the different parts of the S'anicakra Here also he goes against all the established theories and tradıtions for which the reader should iefer to the Notes a scheme of the Avahahadācakra which is definitely different from the recognized one He, then, rounds off this technical s subject by nanlating as to how long a particular sick person will live if he fell a prey to a disease in a particular constellation In this respect also he differs and has his own say to say He finishes this oliginal composition giving a colophon in which the line of his pieceptors, date and place of composition ale ieferied 10 A cuisory glance may perhaps reveal the slipshod nature of the author's style but a careful study proves the The handicaps encountered while condensing are best known only to those who do it, and it is generally accepted that the ait of compuling is one of the latest Out author's is appreciation chiefly iests on this The subject itself is such that there is no scope for the authoi to bring into play his poetic genius or knowledge of literary artifices even if he has got it Still he has done what he should do and we feel at every step that he goes on with ease and folce--all his own The subject 28 of omens and potents 18 vast and as old as the Vedas The insignificance which is likely to attach to the subject is ably disproved by WEBER's having been attracted to it. There ale two distinct traditions of this science, namely, Brāhmanio and Jaina The Buddhists have not developed this The origin 26 of the Brāhmanic tradition goes back to the Vedic times and that of the Jaina to the Drsţivāda Both the traditions widely differ with regard to the implications of the phenomena and the abnormalities, though they both deal with the same perversities, natural, physical and mental Durgadeva has presented the Jaina tradition in the RS as will be seen from a comparative study of the RS and the non-Jaina works which are almost always at variance with the RS The RS has much in common with the Jaina yolks bke the ON, UBPK, SRS' and YS', though a comparative study of us them all leveals some minor differences here also 30 1 WINTERNITZ, 4 History af Indian Literature, Calcutta, 1927, Vol. I, p. 191, footnote 5 2 Seo sub-section V of section 5 of the Intro. 3 Iord, 3 ·18 THE RIATABAJIUOJAYA 10 Tho Douragith which is found only in Pat tho ond and which seems to haro beon added later on there and which is roforrod to in tho Notes will giro us an idea as to bor our author has troated tho sabzoct. Tho SRS deals with its thome i in entire accordanco with the schomo optlinod in this Dedragddha which is also found in the SRS To 800 low our author has condonsed his subject in tho RS following a plan of his own, the reader should refer to seotion of tho Intro (11) AXALINY OF THE COYTETTY I haro attempted below Ad nnaisais of the oontonts of the RS Stanza I contains an homage to Vira Jiņa. St. 3 states that enjtence as a human boing u difficult to bo obtained St. 3 deolare that Jainis is the only eternal truth. St. umentions that a human being is generally overcome with addi otions St. 5 onumerater addictions which are oight, namely gambling honey wino meat, prostitution, hunting stealing and concubinage St. 6 lays down an additional fact that a human being is full of various diseases the number of which According to St. 7 comes upto five orores nity-eight lach, ninoty nine thousands, fire hundreds and oighty-four Sta. from 8 to 11 dogan be exhaustively seven objoots prodaang death They Aro polson, mako-bito Weapon, fire wator falling from a preapioo and disease Sts. 12 and 13 emphatsoally say that thoso people aro rare who undertake the twofold Salehartha St. 14 gives a guarantor that he who takov a vow to fast nato death nooosarily come to know the Rittbas beforeheod. St. 18 rofers to the Aruhandpalald. St. 16 informa w that Durgadors had based this treature of the Ritthu on the excellent M as he came to know it traditionally St 17 dindor tho Ritthos into threo mala groapa ruchu the Pindattha, Payattha and Ravattha Tho Pindattha Ritthe is fully diæcuned in 24 Sta from 17th to 40th. Sta. from 41 to 67 are devoted to the exposition of the Payattha Retthe. Ste 68 deftoos the Ravattha Rittha which i sabe dinded into the Niyachlys, tho Parachlyi and the OhAydparios the nature of all of which are dealt with respectively from 13. Hou ont HI POL I Bromotion 8 the Intro ·INTRODUCTION 19 lo >> 15 3) 69 to 84, 85 to 94, and 95 to 10G Sts. Twenty-three Sts. from 107 to 129 are confined to the explanation of the Dreams which are broadly of two types, e . Devadakabia and Sahaja though they both are essentially the same as said in St 114. The Paccakkha Rittha is treated in five Sts: from 130 to134, while the Linga Rittha, the two main features of which are Salīravisaya and Jalāıdansanu, has been touched in Sts 135 to 142 and 143 to 147 i espectively. Ninety-five Sts from 148 light upto 242 ale solely resci ved for the fullest cnunciation of the Panha Rittha which again is eightfold - Sts 148-152 discuss thc' Angulipanlia Sts 153-157 Alattapanba Sts 158-159 Goroaņāpanha Sts 160-171 Panhakkhala. Sts 172-179 Sauna These two are fur- Sts 180-184 Devayajaniasadda Şther sub-divisions of the Sauna Sts. 185-192 Sahajasadda Sts 193-219 Akkharapanha Sts. 220-240 Horāpanha. Sts 241-242 Laggapanha Sts, 220-223 (topics dealt with in twenty-one Sts from Sts. 220 to 240 have been given, it seems, a general name of the Horăpanha) inform us about the knowledge of the Rittha 25 through the Nādicahha and the Bhuanagacakla Forebodings of death through the Sanicalla ale zeferied to in Sts 224-226 Sts 227-236 give a judgment as to how many days a particular Air such as a, , U, COL o iemains in force St 237 records an opinion that one does not live if his constellation, zodiacal sigu, ao group and the date ale all pierced by the wicked planets A scheme of the Avahahadācakha is outlined in Sts 238-240. The knowledge of the Rittha through the Lagga is briefly sketched in Sts 241 and 242 Nine Sts. from 243 to 251 have got a tacıt opinion of the authol as to what period aas particulal disease lasts of one is attacked by it in a particular constellation St 252 asks a question as to why fasting unto death should not be resorted to if one is in possession of the sure knowledge of his death through the Ritthas 2 In St. 253 the authoi frankly says that this treatise styled the 40 za 1 ·18 THB RITARAHUOJAYA M The Dodragitha which u found mly in P at the ond and which neomas to have been added later on there and which referred to in tho Notes' will give us an idea as to how our author hos treated the subject. The SRS deals with its theme i in entiro accordance with the scheme outlined in this Dodragtid whiah u also found in the SRS To see how our author has condensed his subject in the RS following a plan of his own, the reader shonld refer to section 6 of the Intro (u) AXALTED OF THE COTTEST: I have attompted below an analyts of tho contents of the RS Stanka 1 contains an homage to Vira Jina St. 2 states that existence as a human being us difficult to be obtained St. 8 declared that Juinum is the only eternal truth St. 4 umentions that a human being is generally overcome with addiotons. St. 5 onumorates addiotaods which are eight, camely gambling honoy wine mest, prostitution, hantang stealing add oozoobinage St. 6 layı down an additional faot that . human being w fall of various duesses the numbor of which, waccording to St. 7 comos upto five orore, rixty-eight lees ninety-nine thousands, fro hundreds and eighty-four Sto from 8 to 11 desorbe exhaustively coven objecto produoing death They aro poison, mako-bito weapon, firo water falling from a precipico and duoases St., 12 and 13 emphat cally uy that those peoplo aro rare who undortake the twofold Sartlohnph St. 14 gives a guarantoo that he who takos Tow to fast unto death nooossarily comes to know the Ritthas boforehand. St. 15 rofers to the Atuhandpatata. St. 10 informs us that Durgador had based thlo treatwo of the Ritthas won tho exoellent UK as he camo know it traditionally St. 17 diidan tir Rithas 'into tardo main groapa rade the Piodattha Payaths and Roratths. The Pindattha Rittha is fully discussed in 24 Sts from 17th to 40th. Str from 41 to 67 aro deroted to the exposition of tho Pagattha Rittha. St. 68 dofind the Rorattha Rittha which localm dirided into the Niyachird, the Parachisi od tho Chigapans tbo patures of all of which are dealt with respectivels from 1 B. Xote on it 3:1 & Neulo to the latte ·INTRODUCTION 21 1 With 15 Intervocalic g is also dropped leaving the constituent fotel behind or making 100m for yu sruti juala=yugala (1), rojagahiya =rogagrhita (160) Sometimes it is ietained also as in bhrguvāda=bhrgupāta (10) The treatment accorded to c in the text is that of elimi- 6 nating it loana =locana ( 20 ) Intervocalıc ) is for the most part omtted, only rarely ja-srult appears. bhua = bhuja (97), manuatta = mnnujattva (2), the ya-srute is seen in such examples as rayani =rajani (58) Intel vocalic t is iegularly changed to d hadi= kagi ( 90 ), 10 Lodi = hoți (7), sampuda=samputa (39) Intervocalıc t is sometimes diopped arhadhina=atihathina (19), jūa=dyūla (5), and it is pretty often changed to d idi=1t2 (130), edesim = etesām (178), jadi=yadı (154), pudi = yutr (11), dhıdı=dhrt (36), rasādala = rasātala (127) iespect to this feature of inte vocalıc t, it should be mentioned here that the Mss widely differ But as I have made it clear before, it can be accounted for in this way that the text of the Poona Ms is under Mābālāstii influence? Intervocalıc d is fol the most part dropped Whaggār= 23 khadgādı (83), Duggacia = Dur gndeva (16), sometimes ya-sruti also appeais as in pāya=pāda (1) Initial or conjunct r is sometimes changed to ņ, and sometimes not (a) naccanta = nrtyan (128), najjatı =jñāyate (103), non a=nara (133), nāum=jñātvā (121), (b) ruāsagga = 25 rāsāgia (98), niddittha = nirdisto (107), °Chinna=bhinna (83); but medial n is always changed to n ūnarūna (61), tryasanäha = fridaśanātha (59), bhoana=bhojana (62) Intervocalıc p is either diopped or changed to v palāva = pratāpa (48), sampuda=samputa (39), initial p is usually as retained puna=punah (145), sometimes diopped also as in ūņa=punah (126) Intervocalıc kh is usțially changed to . naha=nahha (27), ºsihi= sıhhın (59), intervocalıc th is changed to dh· ailadhina=atıhathinc (19), interrocalic this changed to h vrhahā=vikathā (110), intervocalic dh is almost always changed to bahuvihaº=bahuvidha (4), mahv = madhv (5), ruhira=rudhira (26), but dh in habandha remains unchanged 23 as in 1 1 Sos sections 1 and 2 of the Tontro ·THB RITASAITODAYA Raffhaminiuoday was cotcolved and composod in courto of only throu dat St 25+ pays a tribute to Samijamador Sarhjamisons and Maha racanda the authors gara, grande guru and tho great grand-guru respectively st. 285 Toto u know that the author andertook to composo it o por instructions from Samjamadora-his gor St. 05G requests thoto who aro osports in tho Suenoo of tho Ritthas to Oortcot what has been used inadrortently oat of ignorance or arrogance Accomplahments of Sanjamaders are beautifully proturod in St. 257 and those of Dogglova, tho author in St. 258 St. 250 praisos Jainism and appoumoos & firm courriction that the epitomo will continge to last as long as thoro aro moon oon and tho start St. 260 gres us tho dato and St 201 tho place of the coin position. (iu) Taz DIALZOT OF THB RS I attempt to giro bolov como of tho typical and valiant features of the dialoot used hore in tho RS I do think that I will havo to rozto my judgments and condusions a hon a ortical text of this work appoans in tho fiold based on a vanoty of Bø hauling from different parts of Indian THATHUT OF TOTTELS Tho Skt. Forde excopting sirl an and au aro generally rotained. A long vowel beforo a conjunct un a ralo shortened. There are found some marked changes which aro gvon bolor -ofd uddesamitta-uddesamutra (st. 148) jalliamula-ydocamilla (159) lacomula-lavamitra (253) of u punua - puruna (60) of g oddhe-orddhu (186) SANDALS Sono outstanding oxamplos of vowel adhdhi ard disorsod horo-nhond - tad teod (24) Pouparada para tundra (49) Sach illustrations indicate that whon two wodunmilar vowels came together there was genorally a tondonoy to drop the fint rowol. There are also one of PPCHEL harhdhi-consonant as in scenariyla oyoghadid (201). TEMATIT LTERTOCALIO COWOTANTO The general toodepoy of the Prurit dusloot used in the RS 10 u towards oliminating tho non-initial, non-conjunot consonanto Intorvooslio (non-initial, non-conjtmot) t u ellded leaving tho constatuont vovel behind or sometimes mabing room for you het anaba (18) apoya amela (08) Harana - riborrana (78) paralod - paralaba (8) 1 OP8 FAI more ·INTRODUCTION 21 I Intervocalic g is also dropped leaving the constituent vowel behind or making 100m for yc sruti juala=yugala (1), rojagahiya = rogagrhita (160) Sometimes it is ietained also as in bhiguvāda=bhrgupāta (10) The treatment accoided to c in the text is that of elimi- 6 nating it loand =locana (20) Intei vocalic , is for the most part omitted; only rarely ja-sruli appears bhua = bhuja ( 97 ), manuatta = manujativa ( 2 ), the ja-sruti is seen in such examples as ? ayani =rajani ( 58 ) Intervocalıc t is iegulaily changed to d hade=hati ( 90 ), 10 Lodi=koți (7), sampuda=samputa (39) Intervocalıc t is sometimes diopped arhadhınar atıhathina (19), jūa=dyūta (5), and it is pretty often changed to a idi=?te (130), edesim=cteșām (178), jadi= yadı (154), judī= yute (11), dlude=dhrte (36), rasādala = rasātala (127) With is respect to this feature of intei vocalıc t, it should be mentioned here that the Mss widely differ But as I have made it clear before, it can be accounted for in this way that the text of the Poona Ms, is unde. Māhālāstii influence? Intei vocalic & is foi the most part dıopped Thaggāz = 23 khadgādı (83), Duggacva= Durgadeva (16), sometimes ya-sruti also appears as in pāya = pāda (1) Initial o conjunct n is sometimes changed to ņ and sometimes not (a) ncccanta = artyan (128), nagjata =jñāyate (103), nara=nara (133), nāum=jñātvā (121), (b) näsagga= 25 rāsāgr a (98), niddittha = nirdista (107), °Chinna=bhinna (83); but medial no 18 always changed ton üna=ing ( 61 ), tiyasanāha= fridasanatha (59), Bhoana bhojana (62) Intervocalıc 2 is eithei duopped or changed to v palāva = prätāpa (48), sampuda=samputa (39), mitial p is usually as letained puna= punah (145), sometimes diopped also as in îna=punah (126) Intervocalıcʻlch is usually changed to h enaha=nahha (27), Psihi=srhhin (59), intei vocalic th is changed to di arhadhina= atthathma (19), intervocalıo this changed to h 25 vikahā= vzhathā (110), intervocalıc dh is almost always changed to h bahuviha° = bahuvidha (4), mahu= madhu (5), ruhira=rudhira (26), but dh in habandha remains unchanged 1 See sections 1 and 2 of the Intro as in ·TIG RIITASAVVOCAYA (80) untertocalio w us changed to h as in loha - labla (106) suho-rubha (106) Cariously enough, there is agreemont regarding the chango of intortocalio dh to A among the Vas. as thoro is duagroomont concerning tanong thom Non-initial y u urually retainod kardya o bandya (24), payentla-prayatna ( 13 ) vototimos though yory roroly it is dropped also as in auga=cifayıs ( 30 ) initial y 13 protty often changed to, jai-yado (19) jalla-yabra (14) juala-yugala (1) judi-yri (11) Urually r is rotalnod anuralta - anurakta (6) oralaorral (13) itu hardly that non-inutial r u changod tol u in oakma - oarca (101) Intorvoonlio o u rotainod naparaya - aparata (34) padana - podana (32) ladana - Loappa (24) noto jiyas-toals u( 20 ) and also gut-toalt (06) of the threo sibilants, only tho dental s us used bandyo kandya (21) louaya (9), rasi-dadın ( 41 ), sharifa (108) I havo montranod below msome of the typical examplos of tho conjunot consonants, modul and initial addha-idhoa (25) ruoka-guhya (141) thaddha-Habdha (30) Hodiyappa - mroucalpa (1) purvallhaproastha (87) according to Hemasandra, patroa should bo purada in Saurasoni' phora - sparta (9) barbhabrahman #( 146 ), vanka = patra (88) odiya - doluya ( 181 ) cara-mara (161), narodna (179) subhasleman (11) apporodimarah (64) u an examplo of sunnuatod non-initial conjonot while bancona - krpa (158 ) and royama-MG ( 1 ) are obtainod through amplification by anaptys PUITICLES eto a (18) 40 (6) aka ( 81 ) Chaos (256) tya (38) th (17) #ha ( 33 ) th ( ) ( 20 ), to (111), du (22) worth (213) spath (111) bph (101) anya (850) jah (100) math ( 297 ) Cattha (71) cake (7) 4 (19) to (8) norcm (8) p1 ( 42 ) and on ( 238 ) oftor an amuando press (60), DO ( 126 ) lake ( 82 ) marts (70) Au ( 23 ) NUMERALS atto (138) wyo (163) odrass ( 247 ) OCTW (61) cauro (95) atto (51) ho (63) tupu (92) dola (63) duros (76) do (92) mica (18) pomagati (81) paparasta THE TREATMENT OF COVOAOTS ( 156 ) barons ( 231 ) 1 PT 4 HQ ·INTRODUCTION 23 TYPICAL WORDS calla=calana ( 25 ), chidda or chidda= chudra ( 52, 47 ), chūbhar herpati ( 182 ), ghadappa = spandang ( 25 ), cluraya (2213), pavvodavvā (252), rakhhoha ( 2 166 ); ruhlho ( 2 206 ), hāda=ghāta ( 226 ) DECLENSION Morphological plan of the dialect of the RS : is discussed here, Masculine nouns, Singulai. Nom pivo ( 2 ), hāde (226), Acc deham ( 86 ), Insti palīvena ( 48), Dat jassatthe (100), Abl namā ( 74 ), samāsado (114), homavrhro (111), Gen devassa (117), Loc ghamme ( 97 ), ºp241 i sammi ( 106 ), ºsamayanha (183) Plural Nom dasanā ( 27 ), draha 10 ( 244 ), dinr ( 244 ), Acc diyahā ( 88 ), drynhe ( 103 ), Instr puvvasün ilım ( 31 ), munindehim ( 41 ), and very rarely without an arusvärri especially when it comes at the end of a line, Gen. nayarabhavānam ( 177 ), sānāinam (179), Loc sesesum (209) Neuter Nouns, Singular Nom zivram (3), Acc. geham ( 62 ), 15 Abl gehão ( 126 ), º ūvao ( 197 ) Plural Nom nayanāım (21), Acc sumindim (108) Some typical forms of the feminine nouns are noticed below -Nom plu Lodio (7), Acc sing. angasohe ( 109 ), tagjani ( 151 ), padımā (182) and muſicanti (90)--all these are Apabh forms, Acc plu disău ( 132 )-- an Apabh foim, Gen sing padımãe ( 119 ), Loc sing nisãe (108), Loc plu janghāsu ( 119 ) Some outstanding forms of the consonantal stems are to be found in appano ( 64 ) etc The following are the typical examples of the pronominal forms ( Masculine ) Nom. sing 20 ( 47 ), so ( 14 ), Acc sing zya ( 183 );25 Gen. sing gassa (77), tassa (76), Loc sing tammı (110), Nom plu ede ( 176 ), savve ( 186 ), Gen plu tăna (9),( Neuter) Nom sing jam ( 18 ), tam (112), Plural Nom plu edāim (5), tāim (5), Gen plu edesim ( 178 ) DERIVATIVES Only notevol thy participles are: noticed below (a) present participles dhūmanta ( 80 ), dhümāyanta ( 55 ), pazalanta ( 59 ), bhamamāna ( 50 ), bhuñganta (24), (b) present passive participles hattyganta ( 82 ), lahiggamāna ( 10 ), vhanyjamāna ( 42 ), (c) past passive participles outta (110), niddatha (35), vajzia (86), (d) potential passive us participles or the necessitative forms such as nāyavva (18) etc are also found, (e) gerunds hiccā ( 161 ), thicca (15), nhävittá (182), pallhälttā ( 137 )—all these are Allg forms, ahuman. trūna ( 63), ghittina ( 182 ), ginetna (15), laddhūnan (16) all these are Māhārāştıi forms, ahımantia ( 43 ), uvvatgia ( 158 ), 1 VERBAL ·94 COM JUGATHOL บ THA NITABAJIUCOAYA pakthalia (125 all these aro Saurasenl forms kiireer (146), jarruth (160) pduh (121) bandhevi ( 128 ) manter (70) pamalaher (182 All these are Apabh. forms We come noroes the following conjugational i forms in the RS Prosent let. per nog bhandmu (1) Srd per sing nyeu ( 20 ) ghost ( 128 ) bhamados (38) hooo ( 6 ), kar (4) 8d per plu gam ( 63 ) lư: ( 34 ) Cung (1) Imporative 2nd per smg udara ( 48 ) Ord. per sing ccahona (106) popcu (109) 2nd per plu bertaha (91) omtaha 10(155) jodha (72) helmcha (2) monaha (35) Potential 3rd, per ning havo ( 42 149) Prosent (posive ) 3rd. por ning najat (108) dimai (85) Whanno (Prikritued form of the Ski ) ( 68 ) Whapyar (46) 3rd por pla labhants (204) Imperativo (Provo) 3rd per sing maqwa ( 40 ) Sometimes Loc. 1 used for the Instr ng In amiho (184) Erth gathpro ratha ( 918 ) jastupio bahari ( 181 ) Irregular forms mich o ghittina (182) and angrammation formas ruch as dio (820) Jiocet (171) and mahurattaerah ( 111 ) are also to bo mot with Sometimes the initial consonants are also seen to have been oluminated no in uddha (1 226) Ana ( 138 ) and hado (7 936) TEL. MACB OF THIS DIALECT ANONG TIE MĀKRIT! This grant matical murvey will onable us to fix tho place of the dialoot of tho RS among various Priknits It must be montioned at tho s outset that it has inherited many charactoristica common to Prints such as the loss of vowols [ Ir ar and ou, gonoral tendonoy towards eliminating the intorno alla consonanta, tondenoy to asumilote tho conjunot whon not simplijod by MDE ptymui and rodnotion of the abilants as well no of the nasals to Words liko muuta eta, oro to bo found in almost all the dualeot. Fontos liko gidi bhigadda, komo of tho gerunda and partiolas sach o id and path anall of Saurasonl. Trontmont of Intortocalio consonants ix rory anoertain though for the most part the inclination is towards elimination *phonononon quito tuual in tho Mahanta Prakrit. It should be notod in this contort that Kalldin o Saurasonl, anlıko Bhim. monits Intortocnlia Thio softoning of t and conjugational forms like wlam nre ordusrely the poculiontics of Saurnson dontal pasal is moro ofton corebrallied whothor it is initial medial or conjuntot Thu is a Saoranoni foature The treatsono Tho ·INTRODUCTION 25 ment of aspirated consonants th, dh, etc. agrees pretty often with the Māhārāştıí In A Mgr is many times changed to 1, in our text r' is sometimes retained or is also changed to l which is more in keeping with Sauraseni In morphology, the Nom. sing termination of a-stems is 6 o which agrees with Māhārāstrī as well as with Sauraseni and at times e which is a feature of AMg and sometimes it has no termination which is a peculiarity of Apabh The Loc sing has €, -ammi or-ammi and-amhi E and -ammi ale, normally found in AMg and Mābārāștri -Ammi is not impossible in Saurasenī 10 Our text has-amhi also which is shared by the Gunār edict of Asoka The pionommal form such as edesim which is the Gen plu of etad is Šauiasenī with vengeance The present 31d per sing termination is more often Saurasenī than Māhālāştıī The forms of gerund belong either to AMg or Śauiaseni or Apabh 15 Sanskrit influence is also seen sometimes working as in tammuhe which indicates that the parallel Sansklit phiase was present there in the mind of the authoi Labbhanti for labhyante and bhannae for bhanyate are the Prākritised forms of Skt Thus it can be seen from the foregoing remarks that the si dialect of the RS is essentially a Jaina Sauraseni Prākrit influenced sometimes by A Mg and at mole places by Apabh (10) METRE In this treatise, the metre employed by the author is the Gāhā which is the most ancient and one that is largely used in the Prākrit literature It is called the Mātrā-25 vrtta as it is based on the Mātrā-a theoretical unit It is of the type called Arya in Sanskut (fra g tarien commentary on KD, 11, 4) which is regulated by the number of the Mātrās called the syllabic instants in each quarter. One Mātrā is allotted to a short powel and two to a long. It has four quarters (though at is more commonly called a Dvipadi) the first and the third of which have each got twelve Mātrās, the second eighteen and the fourth fifteen? The last letter of the first half and the second half is to be considered long, that is to say, it should be considered as one having two Mātrās The uneven ganas in a zs Gãthā should not have a larghet (ISI) The twenty-first, the twenty-fourth and the fifty-first Mātrā should be always 1 cf. पदम बारह मत्ता पीए अट्ठारहेहिं संजुत्ता। जह पदम वह ती दहपचविहूमिमा गाहा ।। PP, p. 108,54 4 ·TIIA RIITASANIUOCAYA patthalia (125)—all theso are Saurasoni forms kdrom ( 146 ), jaona (160) patah ( 121 ) bandhour (128) mantert ( 70), pamataheor (182 all these nro Apnbh. forms OOKJOATTOY We come noross the following conjugational • forms in the RS Present 1st. por sing brandmi (1) 3rd per ging tyli ( 20 ) M (128) Whamader (35) hapes (6) hou (4) 3rd. per pla bariantı (69) hnoanti (34) hurt (27) Imperative and per ang udara ( 13 ) 3rd per sing aochat (108) Boots (109) Ed. por pla Erwaha (91) Omphasha 11( 155 ) Joeha (72) Andmeha (42) rinara (25) Potential 3rd, por sing hard ( 49 149) Prcsont (prølte ) 3rd. per sing nougat (103) diorat (88) Channino (Prikntured form of the Skt.) (68) Whanya ( 40) 3rd por plo lawuhani (204) Imperative ( Pasivo ) 3rd per sing wearipa ( 40 ) Sometimes Loc. I used for the Instr ne in ancho (184) koh jahpro ittha (218) jahipie baharc ( 181 ) irrogalar formg such a ghuultna (182 ) and ungrammation forms such as die (220) gloath (171) and mahuvattaquath (111) ero also to bo met with. Sometimo the initial consonants are also soon to hapo been elminatod min uddhu (? 225), Bra (126) and nado (+226) THN MAG OF THE DIALIOT AMONG THE PRĀKAITS Thi gram matical survoy will onable us to fix the place of the dinloot of the RS among vanons Prakrits It must be ipontioned at the noutant that it has inhentod many characteristics common to Printo moh as the loss of yowols, it on and au, general donoy towards eliminating the intorvocallo consonants, tondenoy to assimilato the consumot when not sumphled by ana ptynu and rednotion of the sibulanta as well as of the nasals to wona. Words like motta eto, ore to be found in almost all the dialoota Forms like rado bhigundda fomo of the gorunda and partiales such as td ood rath all of Saurssent. Treatment of interrovalio consonants 18 very unourtain though for the most part the indination is towards aluminationuphonomonon quite usual in the Maharist Prakrit. It should be noted in this content that Kilidi Saurasonl, mlike Bhu omits intervocalion. The softening of t Add oonjogational fortes huko udara ars eraldively the pooulunties of Saurusoni. Tho dontal napad u moro often oorebralised whethor it is initial meduol or conjunot. This wa Saurasenl feature The treat ·INTRODUOTION 25 ment of aspu'ated consonants th, dh, etc, agrees pretty often with the Māhārāştri In AMgr is many times changed to l, in our text 9' is sometimes retained or is also changed to l which is more in keeping with Sauraseni In morphology, the Nom sing termination of a-stems is s o which agrees with Māhārāştıī as well as with Saulaseni and at times e which 18 & feature of AMg and sometimes it has no termination which is a peculiarity of Apabh The Loc sing has €, -ammi or-ammu and -amhr E and -ammi ale, noimally found in AMg and Māhālāstrī -Ammi is not impossible in Saurasení se Our text has-amhı also which is shared by the Gunār edict of Asoka The pronominal form such as edesim wbich is the Gen plu of ctad is Šawaseni with vengeance The piesent 31d per sing termination is more often Sauraseni than Māhālāştıī The forms of gerund belong either to AMg 01 Sauraseni or Apabh 13 Sanskuit influence is also seen sometimes working as in tammuhe which indicates that the parallel Sanskuit phrase was piesent there in the mind of the author Labbhantı foi labhyante and bhannae for bhanyate are the Plākutised forms of Skt Thus it can be seen from the foregoing iemarks that the 21 dialect of the RS is essentially a Jauna Sauraseni Plākrit influenced sometimes by AMg and at mole places by Apabh ( 10 ) METRE In this treatise, the metre employed by the author 18 the Gābā which is the most ancient and one that is largely used in the Prākrit literature It is called the Mātrā-26 yrtta as it is based on the Mātrā-a theoretical unit It is of the type called Aryā in Sanskrit (and a Tariell-commentary on KD, 11, 4) which is regulated by the number of the Mātrās called the syllabio instants in each quarter One Mātrā is allotted to a short yowel and two to a long It has four quarters (though a it is more commonly called a Dvipadi ) the first and the third of which have each got twelve Mātrās, the second eighteen and the fourth fifteen? The last letter of the first half and the second half is to be considered long, that is to say, it should be considered as one having two Mātrās The uneven ganas in a as Gathā should not have a greaChia (ISI) The twenty-first, the twenty-fourth and the fifty-first Mātrā should be always 1 of. पढम बारह भत्ता बीए अट्ठारहेहिं सजुत्ता। बह पदम तह तीम दहपचविहूसिमा गाहा ।। PP, p. 108,54 4 ·10 THB BITASAMUODAYA ghart The caosin ually occurs after twelve Matris, There aro three prinapal vanieties of & Gathe socording to GL (See sto 17–20 ) namely Pathy., Vipula and Copals and according to KD there are further more three sub-yarieties of the last two (II 8) Among the metres which can be donned from the Githi, by the addition or ominion of a fey Martin, throo nomely Gita Udgita and Upagita aro moro noteworthy (Soe GL leto 26 27 and 38) They were also stylod as the Udgatha, Vigitha and Gatha (op out ota. 68 64) According to the same source thoro are two other types, also, Damod Gihini and Khandhao (op on st. 65 ) In the prosent work, the author has tried only the Githi inotre At the end of the work, ho has used the marria (See ato 257 258 and 259 ) At eight places he has omployed u the varieties of the Gaba motre Damely the Makhavipuli (oto 1 134 and 212 ) the Udgatha, better called the Gita (oto 68 178 and 187) and the Gatha, also called the Upagit (oto 228 and 238 ) The emendment of the sta 228 in the Arst half is quito nooessary but Fo oan duponse with the 994 and also tako the stanın to be an example of the Gatha, Tho st. 293 ought not to have boon omended boonuse it can as it 18 ropresent the variety of the Pokrit metro Gibi, called the Gatha. So also the author can be justafled, as far as the ot 63 u onoomned, if we take the metre attempted there to u be tho Udgatha. The stanna thon is not at all dofectivo motrically Thore are only two stray caves of the Gano-funon ay it evident from tho its 66 and 172 It is aloar from tho emendations made in the tort that almost all of them art based on the consderations of contost, grammar construction wand object matter Thus it can be said inth justification that the anthor has shown good command on the use of at least one proralont Pant metro callod tho Gahl (-) Th RS-A COMPARATITI STUDY I have attempted bolor a comparatıro study of the rs with the well-know *representatire worla of tho Jain and non-Jain literaturos, ld सच गया गोपगोबोरिसमे । दरम्परे विमरण गरे। PP A 110,06 ·INTRODUCTION 27 The RS and the AVI The earliest distinct lefeience to dieams and omens as a part of portents is found in the AV. It is also shown theie how to ward off their evil influence. Thus, pathological condition, its implication and the means to get rid of it have all been touched in the AV. This shows the antiquity of the science of omens and portents. The idea wluch 18 in germinal form here is worked out in its valious detail by the subsequent observers of all the schools as it happened with iespect to all other sciences. The RS and the A4 The Ad goes a step further than the AV and declares 10 that he, who feels the sun like the moon and also feels that the sun does not send the lays, lives but foz a short period He dies shortly, accoiding to the AA, who sees the sun as if it were a hole, who sees the shadow full of deformed and destroyed limbs, who sees, in a millor of water, that lizs 16 head is not reflected as it should be, or a virgin also sees, in the mirror or water, a distorted reflection of his head If one does not hear the sound just resembling that of a burning fire, after having closed the eais, lie dies soon According to it, death comes soon in the case of one who notices that the file is 20 blue-coloured. The AA treats these phenomena under the Pratyakşadarśana which is just analogous to the Platyaksa Rışta of the RS ( st 131 ) The AA deals with the dreams also One, who sees a black man in the dieam, dies soon He is attacked with premature death if he goes southward in the dieam 25 surrounded with donkeys and hogs All these phenomena have been clearly described, with insignificant variations in matters of detail, in the RS, which, besides saying about the piematureness of the death, makes a specifio mention of the periods also ( sts. 59; 46, 75-84; 143, 38, 142, 126, and 123) It cannot so be said whether the RS has inherited the tradition of the AA or not because the latter does not give the time-limit of death. But so far as the pathological conditions and their untoward effeot are concerned, both RS and AA have much affinity between them. 1 35 1 For the passage concorned, see App. I, p. 97. 2 See app. II. n. 97.

·THE NISTABAZIUODAYA Tho RS and tho ON Tho ON u an old authoritatiro Jaina work supposed to horo boen composod by Bhadrabibu It takes a pasuing Dotace of tho good om ons such as a sound of tho conets and tho kottlo drum an appearance of an umbrello and a bomer, ! & sight of a monk, whito flower, cards and a bag All theso haro boen raforred to as good omons indicating succees (109 and 110). Tho ON 1 next to tho Jain canon in importance Thas a rcforonco to omens and portonts in tho ON is by all moods most significant. As for as the abovo omons and their mmeaning aro concorded, tho RS (ot. 189 ) us in complete accord with tho ON Tho RS and tho UBA Cortain pronomena hich can prognosticato coming dangors have boon foand doscribed in the Santiparon of tho Mahdlindrata (ALB) also. Bat tho RS widely differs from it Hrogarding thoir implication and intorprotation Lot u 100 that Tho RS cura ono who cannot seo tho lamp and the moon fot. 140) with immediato death 10 oontradiction to tho MBTh which laborally grants tho mopo of a your's lufo (XII, 317 0). The man whoso lifo o daration is to be nottled should seo the shadow * of another man whooo limbs aro porfoot and proportionato and while so doing of ho finds oortam limbe destroyed or dwtortodo in tho shadow he lives for spenfio penods montioned for specifto phonomona ( RS ste, 86-94 96-100) Bat tho Meh rammarily puts tho wholo aspoot, montioning that he who soon the shadow a deformed or doprivod of a particular organ of the body lives only for on your whether the doformed or destroyed organ may bo hood or heart ( XII 317 10–11). The RS states to tho offoot that he who sees a bolo ether in the moon or tho run, oontandos for a year hero (sta. 48 46) while tho A/Bh endown hum ne or months' life (XII 317 18 14) If the teeth booomo dark without any rouson, he lives at tho moot for boven days, according to the RS (t. 34), but the Ath proboribes the worst for him (XII, 817 18) Tho RS and the vps The RS sungos difforent poriods of to soos disfigured 1 8. App. 111, p. 87 1 leo App. IV PROTI 38. APA Y AA ·INTRODUCTION 29 limbs in a shadov (sts 74-85), but the VP makes a general statement that one, who sees à distorted shadow, lives for four or five months (19,7) The RS contains a view that he who does not see his face well in wateż stays for six months on this earth (st 143) but the VP nallows down 5 the limit to not more than a month (19,9) The RS allots after three days' life to one whose hands and feet soon diy up water is applied to them (st 31), but the VP liberally grants ten days' life though it should be noted that it refers to heart and feet and not to hands and feet (19, 11), the YS' prefers 10 the golden mean and gives him sıx days' life (5, 165) The RS makes a specific mention of a week's life in the case of one who does not feel the smell of a lamp (st 139 ) but the VP vaguely states that death is imminent in his case (19, 21) A month's life is in store for him, informs the RS, who is led is dancing, to the southern duection in the dream (st 128 ), but here also the VP points simply to the impending danger of death without referring to a definite period (19, 25) He lives fol a week and no more if he cannot hear, mentions the RS (st 29), but the VP, taking notice of this phenomenon, simply says that zo it is one of the two greatest evils, the second being the inability of the eyes to see the light (19, 28) According to the RS, he 18 about to lose his life whose eyes are stationed upwards without motion (st 25), the VP interprets this as indicative of the unbalanced humouis (19, 30) The RS and the MatPi The chaps 242 and 243 of the MatP deal with evil signs prognosticating death, especially dreams and omens, good and bad. The RS and the MatP ale uniform, almost cent per cent, in their treatment though they both are representatives of different traditions The RS condemns the 10 dieams in which the vomit (st 122), the falling of the moon and the sun (st 124), the desti action of the limbs (st 127) and the going towards the south (8t 128) are seen They are also referred to as bad in the MatP (242, 9 and 11) But at the same time, it is interesting to note that with respect as to the realization of dreams both are entiely different The RS enunciates a principle that the dieam dreamt in the first watch, second watch, third watch and the fourth watch of the night 1 See App, VI, PI 25 ·Bo THE RIGTAGANTOOAYA comes to materializo in corso of ton year fivo years, aux months and ten days rospectively (st. 115) whilo tho MatP lays down, in clear contrast, that it will be roalized in courso of a year fix months, three months and one month respectively (242 17, 18). It further states that the dream dreamt just before sunrise ahal yield fruto danng ten daya (242 10) while the RS u completely alent with referenco to the dream of the dawn. A little difference apart, both RS and BatP resomblo each othor in point of good and bad omeda Tho RS commonds -the sight of white mustards, umbrella banner, ourds (at. 189) and tho courtoson (st. 190) as auspicious and so does tho dat? (243 17 18 19, 20) A little tsohnical difforeno 1. made manifest by the RS which recognizes the sght of a Niggantha (monk) as a good omen (*t 180) while the Malp enumeratio u Mondo (e perioty of , monk) among inaaspravodi omond (243 3) The dostruotion of an ambrolls and a barner alladed to by the RS as bad (st. 191 ) but the MolP good a stop furthor and brands the fallmg down also of the amo as evil (248 13) Thore u between thom ono more funny differenog #which 18 ovidedood thus in the RS the ught of a woman in menses (st. 178 ) and in the MatP tho sight of dirty mom has boon counted among bad omons (248 8) Tho RS and the Y87 The YS aloo hinto at the portants toohmoally called tho Angtas by it (8 82; page 147). It takes a paping Dotoo and does not card to attach any significance but that they forotell death. So the effoot, good or bad, of a certain prodigy is not to be found therein. In the YS, tha wholo roalm of portenta u broadly divdod into three groups, namely physical, mundane and dinino Tho knowledgo of thom mo gives to simply an insight into the whooness of the death (Lov orth) The first group gonerally consists of such abnormal pourrons as the inability to hear a poculiar indistanot somed whon the ears aro dosed and the incapacity to 300 hon the eyes aro steady (loo. o.) According to the RS tho flot ovent hostens him to death in time of boron dayu (st. 189 ) and the sooond bring uddon death (it 140 ) The second group u the YS, refors to such phonomode 28 tho mght of the 1 8th SPP-YIL PR 991 ·INTRODUCTION 31 It is Yamapurusis or the dead forc-fathers and the thul section onumcrates such poitents as the seomg of the Siaiga or the Siddhās. The cominon result of such abnormal experionces, visual ol auditory, is, according to the YS, death Tlie phenomena falling under the second and the third group have also been 5 refered to in the RS vith this essential modification that the sight of the Yamapui uşās or the Siddhās takos place in the dream and different interpretations have been put on all of them ( st 126) The Rūpastha Rista is dividod into Pratyaksa and Linga in the RS The second is again sub-divided into Salina-10 vişaya and Jalādidarśana Śaril avisayaka Linga Rista of the RS (sts 130 and 136 ) just resembles the Ādhyātmıka or the physical Rista of the YS. The RS and the MIP The MP is as respectable as the Buddhist Canon equally authoritative also It is in the form of questions put is by a king named Milinda and answered by Nāgasena It refers to the phenomenon of dieams only casually Thus there is no possibility of comparing the RS with the MP. It simply says whether good or bad will follow from the dieams dieamt Tho Buddhist works are almost silent on the subject of omens and ze Both RS (st 108) and MP ( 297–301 ) agree legarding the fact that the dieams take place also on account of the excess of wind, bile and phlegm but they should not be lelied on The RS and the Three Sanhitās The Samhitās are the oldest and the authoritative, 25 available works on medicine. Every treatise on medicine, small ol great, old ol new, suitably deals in blief oi at length, with omens and portents as it does with diagnosis prognosis, etiology, treatment and nursing It was essential for the physician to know the coming danget of disease and death 30 One of the inany pleas put forth in these Samhitās was also to get a working knowledge of the evil signs which alone could prevent a physician from falling into disi epute Thus it was in fitness of things for the compilers of the Sambıtās to acknowledge and assign an adequate place to the Rıştas Through as the Ristas which are outward manifestations of the internal pathological changes, the physician could correctly form his 1 See App. VIII, p. 100 poitents ·THE RISTABALUCOAYA judgment about his possible success or failore if he chose to treat the patient. It should be broadly mentioned that tho Serthitis mostly trest of tho dreams of the patients and the Onens seen by the physician while gong to go8 and examine the pationt as well as soon by one who might have been sent to call the phymaan. Other aspoota of the portents are left ontotichod in the Sanhiti I have first compared the RS with the As. (a) The RS and the RS+ It is stated in the RS that he lives for a week of water placed on his bosom dried up at the end of the day in the dark-half and in the bright-half of the reverso happens, meaning thereby that if the water soon dries op (st. 60 ) This phenomenon u reforred to in tho KS but with important modification. According to it, ho lives for half a month of the water on the bosom dnes up first, after bath, whon all other limbs are still set (PP 59-61 7) u Tho RS declares that he as good as a dead mad livou for & month, who w led, in the dream to the south, dancing and with red flowers on the person (st. 128). The KS does not dearly specify tho doration but refers to it un context of a disease of hysteria It advocates a theory that ono goto hysterioul if he dadoos in the dream in the company of goblins plaang red flower and garments on the body and maintang it with red sandalwood pesto (PP 59-61 14 15) In the opinion of the RS he lives indoed for a month, who u led, in the dream, to the southern direction, on (tho baok of ) o buffalo donkoy or camel, having been spointed with ghoo or all (st. 123) This statement of the RS inds amplo rapport in the theory of the KS wbuah formulates to the effoct that a man bo dreams that ho 18 sharon, onde hu life with foror if hok drron to the south (atting) on the dog or donkoy or if who us pulled by thom (Pp.89-61 22-28) Tho RS describes that thero w do go bat death for a nok man if man, who has andortakon to 10o the omens for bu make seos a mopstrusting woman, while doading hu fute through omena (at. 178) In this oonnootion, tho KS mentious an unoouth man instead of a woman 10 meses (pp. 59–61 28) The RS takes e roeping orord to be a bad nga (st. 178) but it u controverted by the KS according to which it is considered awplaous (PP. 89_61 33) I 8+ APP II, PR, 100L ·INTRODUCTION 33 -(b) The RS and the CS' The RS presents a tradition that he lives foi half a year to whose all limbs the flies persistently stick (st. 138). This theory is echoed in the statement of the CS which, though no definite period is mentioned, agiees in the main outline (2, 21–22) and substance with it Both the RS (st, 64) and the CS (3) tally with each other regarding the phenomenon of extremely white teeth the only consequence of which is immediate death The RS advances a principle according to which one dies in course of a week at the most if he cannot hear the 10 indistinct linging sound in the ears when they are closed with fingeis (st. 38). This is materially supported by the CS which warns the physician not to undertake the tieatment of that sick man in whose case the aforesaid symptom occurs, knowing him to be as good as dead (4, 20) He is for 15 a month here and no more, enunciates the RS, if he is led southward in the dream (iiding) on a buffalo, donkey or a camel (st 123) This theory is endoised by the CS which adds that he dies of tuberculosis and omits to mention the duration of his life here (5,8) Regarding the nature of the dreams, all the 20 works on omens and portents are almost unanimous Thus the falling of the moon and the sun, in the dieam, is considered inauspicious in the RS which also states that the man, thus dieaming, will live for a month and a little more (st 124) The CS does not bother about fixing the limit of life but simply mentions 25 its ominousness (5, 35) The RS informs that his life here is not more than a month who goes in the dream, southward, dancing and placing red flowers on the body (st 128) The CS also sup. ports the theory materially though it does not give the time-limit (5, 37) The RS assigns different periods to the deformities or 39 destructions of separate limbs as they are reflected in the shadow (sts 75-107), while the CS makes a simple statement, dismissing elaborate and cumbrous discussion, to the effect that the shadow reflected in a moonlight, sunlight, light of the lamp ol a mirror should be considered such as signifies death if it be us deformed ou devoid of a certain limbol if there is partial destiuction of the lub (7, 4-9) Botha RS and CS agree respecting the phenomenon of exhaling a cold breath The RS announces inminent death as a result (st 134) and so does the 1 Sea App. X, pp 101 ff 5 ·32 THE RISTABAMUODATA AS (724) Tho RS u clear on the point that ho 18 destined to live for a month and no more if a fat man beoomov lean all of a midden or vice vone (at. 22) Tho substance of thu theory u also to be found in tho as which As weal without giving I a particular limit, odnoos the phynolan to rojot the case as it 19 oont per cent likely to prove fatal (8 10) The RS notes that he who exhales a cold breath (sto 184) soon dies. Thus pathological condition has also boon rooorded in tho Os (11 20), The trembling of body (without any reason) has beon referred u to as evil by both the RS (st. 22) and the CS (11 10) Aro unanimous in granting one months life A simple night of the serpent or oat and the hearing of bad words such as 'destroyed broken eto, as well as of the Bound of the destruotaon of banner are all considerod by the RS as inauspicious (sto. 178 187 - 191 192) Thio 19 wholly justified by the CS aloo ( 12 28-90) According to the RS the omitting of cold wind from the mouth, noso and Anus (st. 82) the loss of smelling power (sto. 198 199) and the extinotion of bodily lastre (st. 20) aro all bad signu which botaken danger mediately or aftor sanno sprafcally mentioned * tume These physical abnormalities have also been mentioned u ovl in the CS (19 61 62) In tho category of good omond, the RS rocords the ourds lang banner sandalwood, white flower (otch as yra), white mustard, white garment, the blowing of a conch and the beating of a kottlo-dram (st. 189) The woman with a boy brings good (st, 190) All those buve boon reformod to as such by the CS also (12 71-86) Thero u foued no odontial difference betwoen these two oroept in tho appear to of a weeping crowd which 10 interpretod, cunously enougly as bad by the RS (st. 178) and as good by the Cs like all othor * works on the subject (12 86) (o) The RS and tho SS The RS prosents a thoory that ho lives indeed, for a month who anointed with ghee add oil, moves in the dream, towards the south (sitting) on the buffalo, donkey or a onmol (* 188) The como is tho cute according to tho RS rogarding him also who in the dream falls in prt full of blood, pus, fat, ou or gheo (st. 139). Tho RS propounds a theory that he who 100g in the dream tho falling of the ston or tho mon lives a little moro than a month (st. 1°4) Ho is destined to live for two months informs tho RS who vomits in 1 B App. , PP. 1031 ·INTRODUCTION 35 the dieam (st 122) All these four abnoi mal experiences of the dream have been referred to as inauspicious, with negligible variations in the SS, which also is, like the KS and the CS, silent on the point of specific time-limit (29, 55, 56, 59, 63, 64 There is essential harmony between the two, regarding the s significance of the appearance of a monk and a white galment, though the RS deals with them under good omens (st 189) and the SS under good dieams (29, 76, 77). The RS and the VS? There is some essential ladical difference between the RS and the VS vegarding the ominousness or otherwise of 10 the beasts and birds going from south to north ol east to west and vice versa at the time of starting oi deciding the lesult of a particular event The RS states, in unambiguous terms, that if a female cuckoo OL & jackal that goes from the south to the north, making noise, indicates that the sick person 15 will survive the attack and live (sts. 173–174) The VS does not support this ( 86,37) The RS mentions that a hoise, going to the north from the south signifies good (sts 173–174), while this is controverted by the VS which states that a horse going to the east or seen in the east is auspicious (86, 45) 20 According to the RS, a pigeon going to the south, making noise, betokens death to the sick person (sts 173–174) The VS does not lend support to the theory (86, 21) An owl, going to the noith, destioys the life of a sick person, declares the RS (st 175) This is corroborated by the TS (86, 21, 37) In the 25 opinion of the RS, a cock going to the north piognosticates death of the sick (loc cit ) The VS goes against this theory (86, 38) Both RS and VS resemble each other in the evil nature of the cow's flight to the north (RS, loc cit , VS, 86, 21) A mungoose robs the sick person of his life, according to the ag RS, if it 18 seen going to the north (loc cit) But the VS modifies the statement by saying that it is bad if it is seen in front ( 86, 41) With iespect to the bad implication of the deel's going to the north, both agree (RS, loc cit , VS, 86, 23) According to the RS, even the sight of a hale is bad (st 176)," while according to the VS, the sight of a hare in the west only 18 undesirable (86, 22) 1 See App. XII, P 104.

·THE RIITASALIVODAYA The RS and tho Y$ The RS The AS mentions the life of one, who suddenly booomos fat or loan, to be for a month (ot. 22) while the YS giro him soven months moro life (5 141). The RS dedares that he whoge hands and foet dry up soon liyou only for three days (st. 81) but the ys allows him three days more (5 165) It is stated in tho RS that he is to live on this earth for four months if he loses hu momory and the power of walking (st. 96) while the PS gives hun only ten days life (5 163) According to the RS he lives for a day only wif he does not see his tongue and for three days if he does not see hus nose (ot. 87) but according to the YS ho meets with an instantaneous death of such be the case (o 167) The RS informs us that he lives for seven days if he does not hour (st. 88) but the YS differs and gives hom one months lufo (8158-162) The RS emphatically doolards that ho, who says that the blanng som is cold, dies soon even if the lord of gods proteots hun (st. 59) while the YS u leniont and allow him to stay for two months on thus earth ( 5 166 167) (rt. 62) and the YS (8 187) unanimously declare that his end au fost approaching of the crows put bonos eto, in hua ooolang place or bed room If a nok man does not see his own shadow he lives acoording to the RS for ton days (st. 78) while the YS ourses him with instantaneous death (5 172) The RS and the YS widely differ in ovory detail regarding their statement on otho nhadows (See RS sto 71-94 YS 6 168–172 811-215 218-924) Ho has to live for tvo months on thu earth, sooord ing to the RS if ho 18 dovoured by the crow or vultured LD the dream (ot. 122) while sccording to the YS he meets with immodiato death for the same reasons (6 137) Ho lives for a month, 18yo the RS if he is carried in the dream towards the Houthorn direotion on a boitalo, donkey or comel (st. 188) bat the YS promoanoas an immediate odd (8 137) The RS opinou that ho lives for a month if he dood in the droom, himself bedonos rod (st. 123) while the YS genorocely low hum nx months lufo (6 101 ) If in the droom he rotta he lives 2000rding to the RS for couple of months (st. 128) bat the YS ropresents A view that granta hum seven months' more life (5 140) The RS granta him a wook's life if hu tongue cannot fool the taste i Ben Aff WWII, pp. 101 L ·27 INTRODUOTION (st 141) while the YS' gives him one month's life on the same ground (5, 158–162) Regarding one's life or death, on the ground of Upaśruti, the RS (sts 180-192) and the YS' (5, 188– 196) are practically unanimous There is a difference, between the RS (sts 194–198) and the YS (5, 129–134), iegarding 5 the conception of the Kālajñānacakra The former enjoins to imagine bright half on the left hand and the dark half on the right hand while the reverse is found in the YS Both diffel, though slightly, with iespect to the basic idea of the Sanıcakka The RS puts four asterisms on the bosom (st 225) while the YS' 30 does five (5, 198 ) The RS places two on the head and two on the private parts (st 225) but the YS' does three on the head and one on the private parts (5, 198) As far as this Cakka is concerned, the RS recognizes twenty-seven asterisms while the YS does twenty-eight. There is substantial uniformity betweenis the RS (sts 241, 242) and the YS (5, 201-207) zegarding the Panhalagna The RS and the YR The YR is a standard populal work on medicine It is quite modern and of a compilatory character The Bharsafyaratnávali and the Bhāvaprahāśa also, like the YR, ale equally 20 authoritative and respected by the physicians There is a leference to omens and portents, collectively called the Kālajñāna, on page 7, foretelling the advent of death The RS embodies a principle that one, who sees four discs of the sun 02 the moon in the corners between quarters, 26 ives for four ghatikās and he lives foı four days at the most if he inds them in the four quarteis (st 51) All the works on omens ind portents are conspicuous by the absence of this reference of the RS The RS specifically alludes to the fact that if one sees a bole noi thwaid, eastwald, southwaid and westwald in the a dise of the sun or the moon reflected in water, he continues in this world for a month, six months, three months and two months respectively (st 52) The YR agrees completely with the RS so far (7,1) The RS gives two limits, of ten days 01 fifteen days, if one finds a hole in the middle of the reflected disc (loc cut ) :: The YR, like the KJ, states that there is no go for him but to remain on this earth only fol ten days at the most (loc cit ) 1 See App. XIV, p 108 ·38 THE NIBASAHIUCAYA Thus it gives no option. The IR allots fivo days to him who 800$ & smoky onvelope round tho imago (loo oh ) and the KJ, boing Komowhat muorly rostriota tho daration to only one day (56) Tho RS doos not rooognuo thu ndo of tho phononanon. The YR oursos lum with sadden ond if he comos across tho dito aflame (loo out ) This is misnog in both tho RS and the KJ In the opinion of the RS he who cannot too bus tongue, D:050 middlo of egobrows and oyos, livos for a day throo days, nino days and five days rospootiroly (sts 37 38) and if ho cannot hear 1. the Ddutuot sound, ho lives for a wook (st. 38) This idea has Loon potaploncally osprosued in the IR ocording to it tho l.fo should como to a termination in tho caso of thoro who cannot soe tho Arundhati Dhruva, Vippupada and Matrinandala which inoan tongue noso, tho middle of the oyebrows and tho woyobrowa respostiroly (7 2 3) Ho who does not hear the mdustinot somd in tho ears when the ean are shut, also goou to the abode of Yama (7 4) These very points are forthor elaadated, in stanza 5 which alearly mentions the spocaflo duration, just mmilar to that of the RS that was at Ant in sth. * 2-8 vaguely and generally hintod at. He who suddenly trans formi moaning thereby if a fat man booomos loan and a loan man becomes fat, does not live more than a month, stated the RS (st. 23) Thu portent is referred to in the YR but thore it hou assigned our months' lifo (76) Both tho RS (at 28) and tho #YR(79) aro unanimous on the impending danger of death as a rosult of the toogue boooming causoloaly black. The RS itself is not consistent regarding tho daration of life oonsequent on the teeth growing block without any apparent reason. At ono placo (ot. 27) it states one month o lifo while at the othor ploco (ot. *84) at narrow down the penod to a pook only The YR sento radden death therefrom and thus differs from the RS (p 6). The Rs and tho KT The KJ which us by one Sambhunatha 18 aptill now wpublished. I had como aorose ita manutoript in the Manusorpt Library of the Onental Instatato Baroda. The KJ treats of omens and portents as its title suggesta Tho reforonos u to the numbon of the stands In tho opinion of the RJ he dies soon of hu nogo u oold i som App XY PA 108 L ·INTRODUCTION 39 Theis meaning thereby that if the bieath exhaled be cold (39) The RS supports the statement (st 32) He has one month's life in stoie, says the RS, if he tiembles (st 22) but this is conti adicted by the KJ which advises him to piepare for the worst (41) The loss of gait, taste and smell, the RS enunciates, indicate 5 that he is to live foi four months, one month and seven days iespectively (sts 36, 24, 133) Immediate death is the only outcome of all these thiee unnatural happenings (41), declares the KJ dissentingly The RS clearly formulates a theoly that he lives for one month, six months, three months, two months, 10 ten days ol fifteen days i lespectively if he sees a hole in the reflected image of the sun or the moon, in the foui duections and in the centre (sts 51, 52) It has not mentioned the order of the directions The KJ resembles the RS so fai ( 56 ) but it has given the order also, beginning westward from the south RS differs from the KJ in giving an option of fifteen days foi the last aspect of the phenomenon (loc cit ) The KJ keveals that he ends in a day if he sees the image enveloped by smoke (loc cit.) but the RS is silent on the point (loc cit ) The viewpoint of the RS is that if one is attacked with a disease in Bharaṇī, 20 it stays on for many days (st 244), in Kattiyā, foi seven days (st 244), in Addā, foi many days (st 245), in Mahā, foi a month (st 246), in Puvva-phaggunī, foi seven days (st 246), in Hattha, foi eleven days (st 247), and in Sayabhisā, for twenty days (st 249) But according to the KJ, if the disease falls on 25 the above-mentioned asterisms, it unfailingly culminates into death (57) The RS and the DS The RS declares that he, who sees the falling of the moon or the sun in the dreanu, lives for more than a month (st 124) The DS agrees with the RS so far as the bad nature of that as dieam is concerned but it mentions no specific duration (388- 389) The RS pronounces a judgment of one month's life if he dieans in the dieam that he is besmeared with ghee oi oil (st 123), the bad nature of the dieam is fully snpported by the DS (loc, out ) One, who goes, sitting on the back of a buffalo, 35 donkey or a camel, dies in couse of a month, says the RS (st 123) The DS simply hints at the evil nature of such a dream and says no mole (loc cit ) One, who falls in a pit of blood, fat, 1 See App. XVI, pp. 109f ·40 THE RUSTABAUDOJAYA pus oto. lives for a month-informs tho RS (st. 129) Thu theo of the droom 18 desorbed as 108 uspicious in the DS (loc. cit. though it does not givo like the RS & tmo-limit The RS advancos a theory that ho who is not able to soo his 1000, moets I with hu end in ourso of three days at tho most (st. 87) Tho DS Amply montions without antoning into farthor detal that ho will die (loo ou ) It is stated in the RS that he lives for a wook if ho doo not hear the Dolgo in his oan whon they are closed (st. 38) This portent, except its time-limit, is fully lent opport wto by tho DS (100.04 ) The RS prodonto a theory that he lives for six months at tho most and no moro if he cannot seo his face in order in the reflection (st. 148). The DS merely points to its Ominoamed and negloota tho details (loc. ou ) The RS assigt various periods to Verious abnormalities soon in the nbadow w sta 7–106) All these stotomonta havo bood summanly pat down in the DS simply saying that he who good holes in the sha dow does not livo long (Loc ou ) In the RS it is mentioned that the dream which us dreamt In tho first watch of the night, comes true in court of ton years in the socond watoh, in source of frye years in the third watch, in coarde of ou months and in tho fourth watah in oonne of ten days (st. 118) Regarding this aspect of the phenomenon of droam as desoribod in the RS, the DS has altogother a different soy to Buy It mentions a year eight month, three months and a month for the four wotohou s respectively adding further that o droom dreamt at the down yrolds fruit after ten days and a droom dreamt ovaotly at tho sunrise 11 realised immediately (loo CH ) Thus view of the DS 18 shared with some modifioations by the M&P ( 21200 Adhydya, ats 17 18 19 ) Conoworon - This comparative study of tho RS loads us su to ono positive conclusion that it disagrees with most of the works on omons and portonts and thu it represonto an onginal tradition to know which we have no other souro bat tho MK It has recorded almost all the abnormal phononena which have boou zoted separstoly by other work on the * Bomo subjeot. Devices to know thour interpretations hovo pot boon found in entirety in any single book. Ita di suuon of tho Rustas into tho Padastho, Pipdastha and Ropatha, olaborato schemos of tho Nijacobiyi Paracohiya and Oniyaparato, a dotol i Bv. App. YL, PP. 981 ·INTRODUOTION 41 15 classification of the Pratyakşa and Linga Rista, a newly conceived Avakahadācakka, a singular formula of the Sanıcakka, a brief plan of the Āyas-all these features impose an oliginal character on the RS It has inherited a really distinct tradition of which the RS is the only representative today. In matteis of inter- 5 pretations it has almost always to differ mostly from non-Jaina works and slightly from the Jaina wolks. 6. The RS with special reference to the SRS' and UBPK I did not attempt a compalision of the RS with the SRS' and UBPK in sub-section V of section 5 of the Introduction firstly because I wanted to make a special study of the SRS' and 10 UBPK in light of the text and secondly because I got the passage concerned of the SRS' rather late so that I had no choice left to incorporate the passage of the SRS' in the Appendix Thus I am presenting my comparative studies, so far as these two ale concerned, in a special section. The reason of a special study of both these works lies in the fact that there is a striking similarity between the traditions représented by these two works as also by the YS' on hand and that contained in the RS on the other They all aie Jaina works and thus they have a common origin for their basic 20 conceptions. The Jaina tradition concerning the science of omens and portents dates back as far as the Drsgrāda which is extinct. As I have made clear in the Notes, the Ristas wele referied to in the canonical works only incidentally and for this reason very briefly The Jaina culture is noted for its 25 assimilative and accommodative characteristics which are clearly reflected in the development by the Jainas of the secular sciendes also, unlike the Bauddhas, though their main goal consisted of fit and nothing else Thus the Jainas wrote a good numbei of works also on 30 medicine, astrology, astronomy, politics, law etc advancing original theories and interpretations Thus they were iepi esentatives of distinct and original traditions. Such a distinct tradition iegai ding omens and poitents is also held forth in the Jaina works published and unpublished 35 among which the UBPK, MK, SRS, RS and YS' are chief one 1p 71. 6 ·12 TELE RIFTAHANUODAYA The SRS 18 & Fork by Jinacandro, tho gurt of Abhaya dove, the Navingasfttidra, who belonged to tho Candrakala This Jinamundra floarishod in tho cleventh century A. D' Sorno portion of the SRS has separately apposrod in a printod form · The present passage entitled the nature of the SRS containing 268 ste, in Print, is found written in about oight folios, from 85 to 92 of the M, of tho SRS which is there at Jesalmere in the Bhandar of Yatı Vyddhicandraji. I should also make alear at this time that there are two i distanot traditions also among tho Janu namely a Svetambura tradition and a Digambara one It seems that the first u ropre- Nonted by some much works as the UBPK, SRS and Y9 and the other by the RS and perhaps tho M1R on which the RS as nhown before has spenally drawn. It should also be remarked Din thu oontert that thoro 18 not so much marked differonoo between these two Jaina traditions as there is between them and non Jaina traditione Thu becomes manifest mainly through the employment of different terminologies only in the RS on ono band and the SRS and the Is on the other The Dvaragaths and on other stanzas found at the ond of P are the same verbatim as they aro found in tho SRS (sts 6–11) Moroover these seven stannus found at the end of later on u I have previously said in the Introduotion' Thus utia definitely clear that these boven stands and those found in the SRS havo a common origin in the Svetambara tradition while tho classification of the RS follows a different schomo altogether Thusu almost all the differenow that exists between tho two Jaina tradition: Now I am coming to the discussion of tho tcheme of desafication adopted in the RS and the SRS The Rigtas which are called the format and an in the RS (100 ota, 18-107) have been treated in the SRS under the मरिमवार लिमित्तएर पगार, 140T, and ACR (800 its 54 67 8 61 104 169 170 193 187 100 191 198 194, 198 208 919 291 222 334 237 235 1 JSSI par 194. P 6 Jloudettatr JAldamadin, But 3 Be. Noter 9L Bu the Art of of the two posgu attiebod at the ad of the role On the description of the styled Pin walan lath. Introductos ·INTRODUCTION 43 244-249 and 257–262 from the passage of the SRS appended at the end of thus section). The Ristas to be known though dream, dealt in the RS (sts. 108–129) have been discussed in the anet of the SRS' (sts 127, 128, 135, 137, 139, 140, 143, 146, 147, 149, 165 and 166). The divisious of omens and poi tents into s the 48 and first in the RS (sts 130–147) being analogous to tho 9654 and fruits seem superficial They have been ieferred to in the SRS under the fear The agregate of the RS (sts 150–152) is treated in the SRS' under the Staten (sts 6-11) The कालज्ञानचक has been split up in the RS under the अलक्तकप्रश्न (sts ॥ 153-157) and tart (sts 158, 159 ), while in the SRS it is outlined under the aftuart (sts 208-214) The 991797 detailed in the RS (sts 161–169) is entirely a novelty The TYA sketched in the RS (sts 172–192) is lefolied to in the SRS under the Tren (st. 27) The 27tha which is a sub-division of is the Temple in the RS (sts 180–192) has again been divided into the data and ca thoie while in the SRS it has been treated under the gyfer (st 35) where also it has been sub-divided into the paintenant and yet (loc cut ) Thus the nomenclatures of the RS and the SRS diffel though the subjects treated cover 20 almost the same field The divisions of the sta accoiding to the SRS are in complete accord with the YS". The way of the RS (sts 193-198 ), another novel feature, iepioduces the scheme of the pas 51177 of the SRS with some variation Fitzta171s and all are merely the superficial schemes the matellal used is अलकक and in other, गोरोचना Elabolate description of the art started by the author in sts 161-169 in the RS 18 again taken up in sts 199-219 and it is here that we see a fusion of the two classes of the Ayas, one comprising of the आलिङ्गित, ज्वलित etc. and the other of the ध्वज, धूम etc The 20 first class is found exhaustively described only in the ACSS and the second in the UBPK and the NJC4 In the arrangement of the RS, so far as this portion is concerned, there is some discrepancy The authoi begins to descuibe the 21st 375STI F18722 and गोरोचनाप्रश्न and having finished them he brings in the प्रश्नाक्षरप्रन्न, 23 The अलक्तकप्रश्न, In one, 25 1 See App XIII, P 106, st 191 2 See Notes, pp 82-83 3 See the second out of the two Pesseges attached at the end of this section 4 See Notes, PP 80-82, 7 ·TH, RIZTABAMUODAYA leaves it unfinished and rosumes it in sto 109--219 This descrip tion of the twofold Ayas u not to bo found in the SRS and therefore the whole portion of the RS dealing with the fa 2 a wpoaal feature of tho RS The T (ots 220–293) the AT (sto 221–226), the US (ats 288–240) the why (sta. 341-242) and the Ord sohome (sts 943–251) in the RS, tally with the ide of the SRS 00 far as the ones and the sy are concerned (sto 112-118 118–110) The FT Bohome of the RS (ots. 227–297) u entirely different from that which is outlined in the SRS under the year and thus it should also be called a charactoristio feature of the RS From the above dopoription of the arrangement and the treatment of the ribjeot in the RS and thL SRS both, we an 100 that though the subjeot dealt with us the same the RS #dofinitely follows another plan of classification differont from that which has been accepted in the SRS So far as devioo art concerned, the RS 18 comparatively more exhaustive than the SRS though the presentation 11 much more laad in the lattor The RS has interpretative omilarity (which we ahall now examine) with the UBPK tho SRS and the YS rather moro than it has with the non-Jaina work. Thos the RS and the SRS HAVE A common origin in the Jaina traditaan so far u the inter protative aspect is concerned while they both have a different ongin, the former heving in the Drgambaro tradition and the plattor in the Svetimbara one so far as nomenclataro w concerned, With regard to the cracking of Angers both tho RS and the SRS have got the statement to the same effoot, that is to say they declare the ominoutes of the phonomenon with regard to him in whose case it cours (RS st. 19 SRS st. 294). Conselous broath bring about immodiato dangor of death, acoording to tho RS (26) bat the SRS grants him a week, hfo (922) The blackness of teeth wthout any reason bring about death in courte of month, according to the RS (27) while tho SRS nmply states that his ond is near (219) Both the RS (28) sand the SRS (921) agree with such othor so far as the immmont danger of death u oonoernod dao to modden blacknen of tongue One who does not hear tho (ninging) molde in his cars lives here for govon dayt-dedare both tho RS ( 29 88) and the SRO (184). Thore u complote uniformity botwoon the RS (80) and Atho SRS (104) regarding the phenomonon of tho appearance of ·INTRODUCTION black spot, for which their 1s 110 reason, on the tip of n tongue The RS hich does not let lum lue for more than a month pronounces four months' life in the case of one who loscs patience and mcmory (36), but the SRS' differs and allows sir months fou the same (235) If one cannot see lus cycbious, though looking s sith attention, he lives only for mine dags-state both the RS (37) and the SRS' (199). There is entue haiony between the statements of the RS (46) and the SRS' (183) on the point of abnormal phenomenon vlucli restiicts the life here nuly to one year if one secsit a hole or holes in the discs of cithoi the sun or the moon or the stais There is further agreement between them pertaining to the donation of one yeau's life if une sees the sun, moon or stars devoid of lustic (IS, 17, SRS', 193) There is some difference between the RS and the SRS regarding the is phenomenon of a sun's ici olution; the former is of the opinion that if one sees the disc of the sun, ierolving in the sky, ho stays hele for three months, indeed (50), while the latter piescuibes instantancous death for the sunc plicnomenon (195). There is a malhed similarity between the RS and the SRS'z regarding the sccing of the fulling of tho sun 01 thic inoon on the ground. Both are unanimous in announcing that onc, who sees this, lives for twelve days (RS, 33; SRS, 194). According to the RS, onc lives for half a ycol if he sees soinothing like a line of collyrium in the centic of the moon ou tho sun 25 (56), but the SRS, recording a diflerent tradition dcclaics only twelve days' lifc (179), though it should be remembered that the phenomenon iesponsible fol that is one of partial blackness in the case of the RS and thut of total darkness in the caso of the SRS Both the RS and the SRS perfectly agree a in point of immediate death in the case of one who calls night a day and day a night (RS, 58, SRS', 227, 228). If bones ale found in one's kitchen, bed-loom 02 house, be dies soon-state both the RS (62) and the SRS' (27). There is a striking similauty between the RS and so the SRS' which state in clear teims that of a sick man does not see his own shadow, he lives here for only ten days (RS, 75, SRS', 54), and for two days if he sees two shadows (RS, 76, SRS', 54) There are three types of the छाया, namely the निजच्छाया, Peterft and are you through which one can form the idea of these ·46 THE RIGTABALUODAYA duration of lifo It is called tho Areny if ono omployz bu ovi ahador to come to a decision regarding the limit of his life Bu if ho ases othor's shadow for the same purpose it is callod tho TWITT The way u that type of tho or in which the man, porfect in all limbs fint of all charges his own shadow with tho mintro power and then doos it just to havo an idea of othor a death. These boro been briefly desoribed in the RS (stu 75-85 86-95 96-107) and tho SRS (ots 54 244-850 257-263 56-80) with the difference that through the auga desorbed in the 10 latter one can also know about foreign travels or noknose or father, death, or loss of pealth or the douth of the nonrost relatiros It should also be remembered in this conneotion that the RS indood states that one can know good or bad, profit ar lors or any other thing which he wants to know through the Nye bat the scheme is not to be found there as it is in the SRS (sta 58–60) This 1 an outstanding difference besides other variations of the duration of life due to one s abnormal perooptions of the threefald shadow Thore 18 comploto unity between the RS and the SRS in the announooment of nx months polifo if the *** Boer hus own self without hond, in tho aky (RS, 100 SRS 89) But they differ with rogard to non-poroeption of heart whiah according to the Rs limita the life only to ought months (109) while according to tho SRS results in immodito doath (58) According to the RS if tho HOJA 100 his reiloo o toan quto porfoot, the man for whom it is acon, lives for a long tamo (105) while tho SRS omply states that tho phenomenon bids fair to one for whom it 18 soon (57) It u really noteworthy that there 18 no uniformity between the RS on one hand and other works on omens and portenta on the othor rogarding the limit of time dunng which dreams would come to be falAlled. It is also to between tho RS and the SRS According to tho RS one who gets a droam in the first watch of the night, soos it fulfilled in Gourdo of ten year, in the second, 10 Ouro of Avo your in the third, in course of ni months and in the fourth, duning ten dayo (118). But sooording to the SRS the droom droomt in the first watah 1. realized in coun, of a yoar in tho sooond, in Dolno of threa montby, in the third, in a couple of months, in the fourth, during tro months and at the time of da, in course of boron or ton rdagi (168–186) It 1e interesting to compare this statomont of ·47 INTRODVOTION. the SRS with those of the Matpi and the D.52 between which there is more agreement It should also be mentioned that there is some discrepancy in the statement of the SRS' inasmuch as it makes no difference between the times indicated for the third and the fourth watches According to the RS, 5 one who dieams a dieam of vomit, lives only for a couple of months (122), while in the SRS no time-limit has been given but it is merely denounced as a bad dieam the result of which 18 death (149, 160); There 18 one fundamental difference between the RS and the SRS' with regard to the topic of te dreams The formei gives the time-limit within which a dream, good or bad, 18 realized by one who had bad it, while the latter simply says that the death is imminent oi that there would be great monetary trouble on that he would die of fever, leprosy, sprue etc etc but does not give a specific dulation According 15 to the RS, he, who goes, in a dieam, to the southern duection, anointed with ghee ol oil, seated on a donkey, lives only for a month (123) while the SRS mentions merely the immediate danger of death without giving specific time-limit (127, 143). He lives for more than a month, states the RS, who sees in 20 a dream the eclipse of the sun or the moon on theu falling on a ground (124) The SRS' recognizes the eclipse and the falling, in a dieam, as two separate phenomena and pionounces death, as a result of the formei, from pestilence and from the disease of the eyes as a result of the latter (140) The 28 association of a led flower ol cloth and singing and dancing, in a dieam, have all been counted by the RS as bad prognostications the inevitable result of which is death in course of a month (128) So far as death, as a lesult of these indications, 18 concerned the SRS also 18 with the RS though it does 30 not give the time-limit (128, 137, 147). He lives for a month who falls, in a dream, into the pit full of blood, fat, pus, skin, ghee or oil, states the RS (129) This phenomenon of abnormal dream and its common consequence of death minus & statement of one month's duation are shaied by the SRS' ( 146 and 160 ) 25 Aftei noting the unnatural dreams we are now in a position to observe that the RS has got definite statements with regard to the time during which one may pass away as a lesult of his 1 Bee App VI, P 99, sts 17-19. 2 See App. XV - 110 1.--. 1n 11 ·40 THB RIGTASANTOOAYA duration of life It is called the Rre of one omploys hy om shadow to come to a dealulon regarding the lunit of hu lıfe But if he uses other's shadow for the same purpose it is allod the 41. The 4414* is that type of the in which the man, perfect in all limbs first of all, chargos hu own shadow with the mantrio power and then does it just to have an idea of othors death. Those have been brefly desarıbed in the RS (sta. 76-85 86-95 96-107) and the SRS (st: 54 244–850 257-268 56–60) with this difference that through the orije described in the u latter one can also mor about foreigo travels or nokneses, of father s dosth, or loss of wealth or the death of tho noarost relatives It should also be remembered in this connection that the RS indeed states that one can know good or bad, prodit ar loss or any other thing which he wants to know through the worriyet but the scheme 18 not to be found there as it is in tho SRS (str 66–60) Thus 18 an outstanding differenoe besider other variations of the duration of lifo dao to ono s abnormal percoptions of the threofold shadow There 18 comploto unity betoon the RS and tho SRS in tho announcoment of six montha polifo if the #4489 does his om self without head, in the sky (RS, 100 SRS 59) But they differ with regard to non-perception of heart which according to the RS, lumits the life only to eight months (108) whilo wooording to tho SRS rosalts in immediato death (58) According to the RS if the woTT 800r his roleoution quito perfoot, tho man, for whom it is soen, lives for a long timo (105) while the SRS simply statos that tho phenomenon bids four to one for whom it 18 soon (57) It is roally notoworthy that thoro is no aniformity betwoon the RS on one hand and other worki on omen's and > portents on the other rogarding the limit of timo dunng which dreams would come to be fulfilled. It is also to bot woon the RS and the SAS According to the RS, one who gota a dream in the int watch of the night, soos it fulfilled in coarse of ton years, in the socond, in courto of fivo yoans in tho third sin courso of olx months and in tho fourth, dunng top days (118) But according to tho SRS the dream drenmt iu tho first match u realized in corso of a peor in tho socond, in course of three months, in the third, in a coaple of nontly, in the fourth, during two months and at the time of dawn, in course of seren or ten rday (165-166) It is lotoresting to compare this statement of ·47 INTRODUOTION. the SRS with those of the Matpi and the DS9 between whiclı there is more agreement It should also be mentioned that there is some disci epancy in the statement of the SRS inasmuch as it makes no difference between the times indicated for the thud and the fourth watches According to the RS, 5 one who dreams a dream of vomit, lives only for a couple of months (122), while in the SRS no time-limit has been given but it is merely denounced as a bad dieam the result of which is death (149, 160) There is one fundamental difference between the RS and the SRS' with regard to the topic of 10 dreams The former gives the time-limit within which a dream, good or bad, 18 realized by one who had had it, while the latter simply says that the death is imminent or that there would be great monetary trouble or that he would die of fever, lepi osy, sprue etc etc but does not give a specific duration According 16 to the RS, he, who goes, in a dream, to the southern duection, anointed with ghee or oil, seated on a donkey, lives only for a month (123) while the SRS' mentions merely the immediate danger of death without giving specific time-limit (127, 143). He lives for more than a month, states the RS, who sees in 20 a dream the eclipse of the sun or the moon on their falling on a ground (124) The SRS' recognizes the eclipse and the falling, in a dream, as two separate phenomena and pionounces death, as a result of the former, from pestilence and from the disease of the eyes as a result of the latter (140) The 25 association of a ved flower or cloth and singing and dancing, in a dieam, have all been counted by the RS as bad prognostications the inevitable result of which is death in course of a month (128) So far as death, as a result of these indications, is concerned the SRS also is with the RS though it does 30 not give the time-limit (128, 137, 147) He lives for a month who falls, in a dream, into the pit full of blood, fat, pus, skin, ghee or oil, states the RS (129) This phenomenon of abnormal dream and its common consequence of death minus a statement of one month's dulation are shared by the SRS' (146 and 160 ) 25 After noting the unnatuial dreams we are not in a position to observe that the RS has got definite statements with regard to the time during which one may pass away as a result of his 1 See App VI, P 99, sts. 17-19 2 San Ann YVT110 iznos 10 11 ·TRIC MISTAAAHOCOATA hating scen bad dreams whilo the SNS is uniformly nilent on to point of timo-limit This shown that tho NS, though it w similar in tnost of tho respect to the SRS rothor than to any other worlo, Jaina or non Jaina has inhentod a tradition, • difforont from that inuented by tho SRS, tho origin of wbich may porhaps bo found in the UK Tho RS declares his lifi to bo soon onding if lie teef all tho diroctions greenish (132) wulo tho SRS grants him throo Jaye lifo the difference to bo noted boing this that ho should #bo #colg overything sellow (198) Tloro is a noticeable dufcronico botwocn the NS and tho SRS, in connection with tho phonomonon of the flos attaching porastontly to the wholo body Tho former blevet him with our months lifo (138) wbilo the latter cartos lım with Dinstantandotus doath (190) Also with regard to the devico of socing a foco in water, oil oto. thoro is a definito disagroomont botroon the RS and tho SNS the former granting a louso of our months lefolifa nck poron 18 not able to boo woll tho roflootion of his fuco ito water woll oto (143 147) and tho lattor proscribes immoduto death for tho ramo abnormal exporlonco (61) Tho scheme of tho un also differentiates tho RS from tho SRS As I have said beforo in the beginning of thus Beotion, it u split up into tho 4096 (its. 153–167) and TUTH (158 159 ) and also us again referrod to mth special variation at tho time of dosorbing tho matta (103–108) Tho onontial differonde is constituted of the fact that tho Nś ways to imaging bright half on the loft hand and dark hall on the nght (186 195). Thu is dearly contradicted by the SRS (208 210) which substantially followed ap by the I S also? Moreover woording to the RS the person lives for as many days months or your us thore are black dots on the joint of the finger (189) Thus Art of the RS u indeod different from that found in the SRS and the YS But the QA outlined in oto 198–198 of »tho RS andor the H 15, Lo doubt, oxactly smiler in algo fioasoe to that of the SRS and the Is if we are to Jot go & minor difference which become evident when the RS enjoins to unagino bright half on the left hand and dark helf on tho nght (195) while the SRS and the YS stato just the rovento. 1 Bee SPA XIII, p. 104-106 #171-136 ·INTRODUOTION 49 8 With negaid to the two types of the res, there is only nominal difference between the RS on one hand and the SRS' and the YS on the other The RS divides the whole kingdom of words into the देवताजनित and सहज (180), while the SRS' divides it into the अर्थान्तरव्यपदेश and रूपक (35) The division of the SRS 1S adopted by the YS' also? Thus we can see that they all ale one in substance and significance With respect to the anaal also, none of the AS, RS, SRS, YS' and NJC 18 cent per cent similai to each other. At the outset it should be made clear that the RS iecognizes 10 only twenty-seven constellations and not twenty-eight (224-225). This is shared by the SRS' (112-113) and the NJC: The ĀS accepts twenty-eight, perhaps including the fifta The YS follows the ĀS4 Thus on this point there is a divergence of tradition also between the SRS and the ĀS as well as YS' 15 though all thiee belong to one and the same Svetāmbala Jaina tradition In point of significance of a certain constellation falling on a certain part of the side, there is a wonderful unity between the RS (226) and the NJCS In the matter of the T2TESH the RS (242) has not at all to differ from the SRS (118-119 ). Thus we could see from the above comparison that the origin of the tradition contained in the RS is definitely different from that of the tradition held forth in the SRS', though the formel is, on many points, in entile accord with the latter rather than with any of the non-Jaina woiks I think 2: the MK and the RS have a backgiound of Digambara Jaina tradition while the ĀS, SRS' and YS' have Svetāmbaia Jaina tradition as their background Now I am coming to the UBPK. There is similarity between the descriptions of the Āyas as found in the so RS and UBPK It is obvious that the treatment of the Ayas in the RS is more in harmony with that of the same in the ACSS and UBPK than in the NJC in which the 10 some 1 See App XIII, p. 106, st, 191 2 See Notes, p 87. 3 See Notes, P 88 4 See App XIII, p 106, sts, 197-198. 5 See Notes, p 88 6 See the second passage attached at the end of this section, 7 See Notos, pp 82-83 7 ·TID RIETABLITOORYA . having soon Imd drooms whilo tho SRS is miformly sifont ott the point of timo-lumit. This shows that tho ns, though it is similar in frost of tho rospeots to tho SRS rather than to any othor works, Joint or non-Jamaa los inhoritod a tradition differont from that inhontod by the SRS the origin of whloh may porhape bo found in the uk Tho RS doolares his lifo to bo soon onding of ho 60 all tho dirootions gtconush (132) whilo tho SRS granto him throo days lifo, tho difforonou to bo notod boing this that he should to bo dooing ovorything yollow (198) Thero is a noticoable duforedoo botwoon the RS ond tho SNS", in connection with the phenomenon of the filos attacbing portistontly to tho wholo body Tho formor blossed him with my months' lifo (138) whilo tho lattor cursos him with i instantandous death (190) Also with regard to tho devios of gooing a face in wator, oil oto. thero is a definito disagreement botwoon tho RS and tho SRS the former granting a loose of my months lefol if a sick person u not ablo to see wall tho rofleotion of bu face in Wator poil oto. (148 147) and the latter proscribes immediato death for tho same abnormal exporienco (61) The schemo of the P also difforontutas the RS from the SRS As I have said before in the beginning of this Beation it 18 split up into the west 183-167) and advika (168 189) and also is again reforred to with special variation at the time of dosorbing tho **** (193–198) Tho osgontial differondo is constitutod of the foot that tlie Rś says to imagino bright half on tho left hand and dark holf on the nght (156 105). This is doorly oontradioted by tho SRS (208 310) which 10 probetantially followed up by tho 18 also? Moreovor nooording to tho RS tho person liver for as many days months of yours u thers are black dots on tho joint of the Anger (169). This We of the RS is indeed, difforont from that found lo tho SRS and the YS Bat tho are outlinod in sta 199-198 of »the RS under the # u no doubt, exactly similar in synl floonoo to that of tho SRS and tho 18 if wo ar to lot go a minor differonoe which bocopies ovdent when tho RS onjan to imagine bright hall on the loft hand and dark half on tho right (195) whilo the SRS and the Y'S stato just tho rorora. 1 B. App. XTIL PR, 10+105 m. 18-134 ·INTRODUCTION 49 With regaid to the two types of the stoes, there is only nominal difference between the RS on one hand and the SRS and the YS' on the other The RS divides the whole kingdom of words into the danga and ES (180), while the SRS' divides It into the अर्थान्तरव्यपदेश and रूपक (35 The division of the SRS 1S $ adopted by the YS' also? Thus we can see that they all ale one in substance and significance With iespect to the team also, none of the As, RS, SRS', YS and NIC is cent per cent similai to each other At the outset it should be made clear that the RS iecognizes 10 only twenty-seven constellations and not twenty-eight ( 224-225) This is shared by the SRS' (112-113) and the NJC'S The AS accepts twenty-eight, perhaps including the first 8 The YS' follows the AS4 Thus on this point there is a divergence of tradition also between the SRS and the ĀS as well as YS' 15 though all thiee belong to one and the same Śvetāmbara Jaina tradition In point of significance of a certain constellation falling on a cei tain part of the fat, there is a wonderful unity between the RS (226) and the NJC6 In the matter of the FISH the RS (242) has not at all to differ from the SRS' (118–119 ). Thus we could see from the above comparison that the origin of the tradition contained in the RS is definitely different from that of the tradition held forth in the SRS', though the formei is, on many points, in entire accord with the latter iather than with any of the non-Jaina woiks I think 25 the MK and the RS have a backgiound of Digambala Jaina tradıtion while the ĀS, SRS and YS' have Svetāmbala Jaina tradition as their background Now I am coming to the UBPK. There is similarity between the descriptions of the Āyas as found in the se RS and UBPK It is obvious that the treatment of the Āyas in the RS is more in harmony with that of the same in the ACSS and UBPK than in the NJC in which the 70 some I See App XIII, p. 106, 8t 191 2 See Notes, p 87. 3 See Notes, p 88 4 800 App XIII, p 106, sts, 197-198. 5 Sao Notes, P 88 6 See the second passage attached at the end of this section. 7 See Notes, PP 8? 09 7 ·THE RIFTABAKUODAYA dlasnfication of the Ayos into a meira eto, is not to be found. Moreover if a partioular Aye 18 on a particular Aya, the phenomenon indicates good or bad This aspect of the theory of the Ayos u nowhere to be met with in the NJC us it 18 in the RS and UBPR Thus so far as the Ayas also are concerned, the RS 18 under compliments of some such Jaina Forbs us the ACSS and UBPR rather than with any non-Jains work.. (1) From the SRS x x x देवय । सरप र सस्मए । पामारी ५ मिमिच जोइसिमो.। अविबग महितप्पयोग ! विवाभिगमो । पारगा। x मंगल-बग-रप-अप पपरविजसचीए । मरवारिमा विहीए दाक्षिा वेषपामनि । पारिजा पुषिपर्व पर विहिषा सहभूमो । विमप्य सरेगा बिजनरेषपाहबनि.. विबा पुत्वं पुप बों परपीरे म्हवि मैति नापमा। रवि- मसिगरने पपा बहत्तरपसास्साम । भाषण साहिपनामा पनि स्वामि । माम छीपा बोचस्सास्सगान । म उचो मानपामो निमत्त निति निम्मत । मम्मचनिधनाव भवर सिवनी पसा।" महर सप विप साचा मोचमा गुरि बरगस । बधिम साहर फेसिबमिह मरमका". ॥ x अस्स सपनीय-गेहे महापसे वा वितिहराया। धर्म सुपारपंचासोवि महिती... x गोत्तरमबएस वस्स सो परो। परमो चिंतायमो कादिवत्यो बिय परो. । उबस्माता। x x भवा भस्म न दीप्सति विधाम जीव रस निमामि । पामार्ण पदीसति पद वा दोष विषपाति।। x x

·INTRODUCTION
51
अहिगयसुहा-ऽसुहकए नेमित्ती निप्पकंप्पमप्पाणं ।
धारतो थिरचित्तो छायापुरिस निरूवेजा ॥ ५६ ॥
तस्थ जइ ता तमक्खयसवगं पेसए तया कुसलं ।
तप्पायाणं पुण जइ अदसणं ता विदेसगमो ॥ ५७ ॥
उरूण जुगे रोग गुज्झे उ विणस्सए पिया नृण ।
उयरे अत्यविणासो हियए मञ्चू भदीसंतो ॥ ५८ ॥
दक्षिण-वामभुअभदंसणे उ जाणाहि भाय-सुयनासो ।
सीसे उ भदीसते छम्मासे उ भवे मरण ॥ ५९ ।।
सव्वगमदीसंतंमि जाणहि सजमरण तु ।
एव छायपुरिसतो आऊकाल वियाणेजा ॥ ६० ॥
जो न जलदप्पणाइसु नियच्छाय निभइ नियइ वा विगिई।
समवत्ती तस्स फुट समीववत्ती परिव्भमति ॥ ६१ ॥
॥ छायादार ॥
x
x
x
जस्स य जीहग्गमि[य]दीसति कसिणो भदिपुचो य ।
अनिमित्तो चिय बिंदू सो वि न मासापर जियह ॥ १०४ ॥
॥ निमित्तदार ॥
x
x
x
जमि सणी नक्खत्ते तं नक्खत्त मुहंमि टायव्वं ।
चत्तारि दाहिणकरे पाएसु य तिन्नि तिन्नि भवे ॥ ११२ ॥
चत्तारि वामहत्थे हियए पुण पच तिन्नि सीसमि ।
लोयणजुयलमि दुग गुज्झे य दुग विणिद्दिट्ट ॥ ११३ ॥
x
X
X
पिट्ठोदये विलग्गे कूरा लग्ग-त्य-हिवुग-दसमहि(ठि)या।
जइ हुंति अट्ट-छट्टमरासीसु निसाहिवो होति ॥ ११८ ॥
तो रोगी मरइ धुव अहवा लग्गाहिवो गहो अत्य ।
उवणमइ तो वि मरण रोगी सजो(ज) वि खण नेह ॥ ११९ ॥
॥ जोइसदार ॥
x
x
x
तिल्ल-मसिलित्तअंगो विलुलियकेसो य विसणो(पणो) सुविणे ।
स्वर-करहगो जमदिसिगामी जइ तो वि लहु मरणं ।। १२७ ॥
रत्तवाड-खवण-याण सुविणे दसणमवस्समरणाय ।
रत्तवसणो य सुमिणे गायतो निच्छिय मरइ ॥ १२८ ॥
x
x
x
सुविणे चिय गयजाल जलण तप्पिंतस्स पुण(णो) जस्स ।
नग्गस्स वह घएणं सव्वगभगजुत्तस्स ।। १३५ ॥
x
X
x
रत्तवर-कुसुमधरो कट्ठिजइ इत्थियाहिं हसमाणो।
जो सो गमिहि[६] पुण रत्तपित्तदोसेण पजत ॥ १३७ ॥

·58 THE RIFTABAAIUOJAYA x मेर सारा पिप मुभिये पमेहदोसानो। जो पुष बसे निमति सो रससोसमो मरिति । पुम मचो सम्म पमो प पेपप नियए सुषिने । उम्माबदोसतो सोति पामे परिवार सायरएप मरिहरी प्रति-नियम मिले। मुष(वि)ने ससि-विगहमाग समे पुम प मारीप.. x x रामस्स पुरिसस्म सुमिणप मुहिपस्स नपास्स ! अंगी बिपरिसाएँ नपर्म पुणो यस्म । ५ x पत्ताए समसापेठ प समय पर चार-पसा। बम-पंन्सप्प सिम्बोगसोएम र वारच्छमुम-माम विवर्ष परमिमूसणविमान। सुमिममि गीय-बाइप- महापिहीए पर ... X x जम्मवार सुमिणे बस पासपमुबमा भी। मिरेवर्ण पम्मान-मोप्पमुराम भामो ९. X सो सत्पो दिए मरम भाग दबाइप महापस । पारविही रोमी पुण नियमा मरण विष वदा॥ ५९॥ मह पिप रोगी पासिम्म इप परमदामने पुरिने । मुचो पुप संरे संपाविच मे पि बीबइ वि. x x रवी पामबामे किलो सुविधेसह पाता। बीए मासतियानो पाइए पारमि मातापा। रपी परपिरत्ये) पुन पारेलिमे हुमासिको विधे। गोसम्मि बसरा सग सपनामा. अविनगर x x पर्य अविनगा रसिक मि नियमित बना । विधा भरदिय विद्वान्याम्म । १५॥ x चम्चपगास विममयस्स रवियो। बो पेपर सो मोबमाप वास्तविकतो. x x x पत्रको रसिद रपि-ससिस्चिम पार(पा। बो पेच्छति णि अन दाग) पारसमेन् । ग्भप गोपाझरोम(न) सममि)ो। नियमान बोर्स सो मरा(१) सचपिनमये। x

·53
INTRODUOTION
x
जायति मुणालसीयलमंगमकम्हा सउण्हमवि जस्स ।
जमरायरायहाणी पयपयहो
लहुं सो वि ॥ १८७ ॥
x
X
जूया व मच्छिया वा निरतर जं भवंति पच्छा व ।
उवसप्पंति(ते) तं कालकवलिय कुसल कलसु लहुं ॥ १९० ॥
विजं पुरदरधणुं धणियममेहे वि नहयले नयइ ।
सुणइ य गजियसद्द जो सो लहु जमपुरपवेसी ॥ १९१ ॥
x
X
विच्छाए पेच्छतो रवि-ससि-तारगाण जियइ वरिसं ।
अह सम्वहा न पेच्छति अच्छइ छम्मासमेव जइ ॥ १९३ ॥
तह रवि-ससियिवाण भूपढणं पास(से): भकम्हा ।
जो निस्ससयं वियाणसु वारस दिवसाणि तस्साउ ॥ १९४ ॥
जो पुण दो रविविवे पासह नासइ स मासतियगेण ।
रविविवमतरिच्छे पेच्छति भमिर अह राहु ता ॥ १९५ ।।
x
x
X
जियइ तिदिण स सव्व पासति पीय पयत्थसत्थं जो ।
जस्स य कसिण भिन्न हवति पुरीस स लहुमरणो ॥ १९८ ॥
यद्धचक्खुलक्खा निरक्खमाणो वि नयतिय नियइ ।
भमुयाण जुयं जो सो नवदिवसभंतरे मरइ ॥ १९९ ॥
x
x
x
सुक्किलपक्ख दक्षिणपाणि परिकप्पिर कमेण पुणो ।
हिटिम-मज्झिम-उवरिमपन्वाणि कणिट्टियाए य ॥ २०८ ॥
पडिवय-छट्टि-क्कारसि तिहीऑ परिकप्पिओ पयाहिणओ।
सेसंगुलिपन्चेसु तु मेसविहीओ (सेसतिहीओ) वियप्पेजा ॥ २०९ ॥
पचमि दसमि(मी) पुनिम तिहीओं ता जाव उविय अंगुट्टे ।
एव वामकरे पुण परिकप्पिय कसिणपक्खकम ॥ २१० ॥
ता जाव तदगुढे उवरिमपन्वे अमावसाईए ।
एवं तीस तिहीओ परिकप्पित्ता जहाभणियं ॥ २११ ॥
तत्तो विचि(वि)त्तदेसे निबद्धपउमासणो महासत्तो।
वद्धकरकमलकोसो पसन्नथिरमण-वई-काओ ॥ २१२ ।।
झाएजा(ज) कसिणधन्न सुत्त(न) करकमलकोसमझगय ।
सियवत्थछाइयप्पा सुवट्टलक्खो तहिं चेव ॥ २१३ ॥
उग्घाढिय करकमल पलोड जीए कीऍ वि दिट्टीए ।
दीसति स कालबिंदू सो कालो नत्थि सदेहो ॥ २१ ॥
x
x
दंता वि जस्त सहसा सुपुफिया सक्कराठला लुक्खा ।
सामा वा हाँति तमतगतिग पस्यिय जाण ॥ १९ ॥
x
x
x
x
जीहा वि जस्स सामा सुक्का सूणा पमाणो अहिगा।
हीणा वा घट्टा वा सरण मरण खु तस्सावि ॥ २२१ ॥

·64 THE RIHTABAHUOOAYA अनिमित्त विपी सनुस्साबो पगो सासो । पहवाम्मेप दस सच बासरते शुष मर। १९५ x x बस्सगुलमों भासा फुदि वापस धिमा चेष। सोमबस्स का ऐषी पेरंतर वासा । २. परसिग बिनिस्सपरेव बस्स मारमा । बस्स निसि विपसि मोहो रेप सरवमहरिर्च ॥ २१ जीवमा मुमकिरपामु(क) कारण निमा चेप। बस्स प पुचसो भापति पमकरपियो सो बि १९८ x परिमिच पिप सची सी चामो सईपुरी। भामित्र विधिमा मामासासत्रमरण २५५ । परिवार। x x x x x तो पिकप पूरै काठ सोदप विप मुनिम्म् । स-परागनियमाप निषा[व] बहोपय । २० । परमपुज्य पातति भावरस ता नन्धि मधुम। व्य दिया बबीमावि पासति ।। काबिसबरिसेगुसिबिरोद परिसान। बामा सच : पासापनपने विधि पासादिरो परिव सामारेबमा पप्पपर्म । सिरविणापर्दसणे परो नियामास । २.॥ पोचविरो मार्स रिगामारे प विपदमाप्त । पारस व निपानि विशिविर शिवह पुरिसो १८. सचिो पुप दिनप पीसवे सच वासरे बिना। बाभपहुर्ण पासति बमपासे ता पनि । २०९॥ तप्पबोगदान x बापाविसबप्पमोम परकर परखा। समै पो परमपरचो पोपमा १५.. मह संपुर्व विष पाप्सति ग मरिब मरममावर्सि। कामावर विदुरम्पपरिसर मा । १५० समामि एसपए कीए मरी मह। दुपरममा मासेहिं पीना १५९॥ गीमा पर निवेदि मा मासेहि। पार्यकासाम भए बालप एम म जिया । संपच मरिया परमार्स गिब मियपणिये। पागलर पीपति मावा रोपिणाप ॥ १॥ .

·INTRODUCTION 55 अह सव्वहा वि छायावोच्छेओ भवति जोगिणा कहवि । ता तक्खणमझे चिय खिप्प अक्खह खयं नृणं ॥ २६२ ।। एमाइणो अणेगा जइ वि उवाया निदसिया समए । भाउपरिनाणकए तह वि हु लेसेण कहियाइ ॥ २६३ ॥ इति श्री संवेगरंगशालाग्रन्थे आयुर्सानाधिकारः॥ (2) From the UBPK विन्यस्ता ध्वजादयोऽष्टाया । विरचितं नारीहृदयवर्तिनी कौटिलगोसूचिकात्रयं । व्यु- सृष्टा विगणय्य विगणय्याटका । पातितमनुक्रम तच्छेपानुसारेणानयं । ततोऽभिहितं मया । महादेवि ! समाकर्णय। ध्वजो धूमस्तथा सिंह श्वा यलीवर्द इत्यपि । खरो गजेन्द्रो ध्वांक्षश्च अष्टाया परिकीर्तिता ॥ एतेपां चाप्टानामप्यायानामष्टविध बल भवति । तद्यथा । कालवासरवेलाना मुहूर्त्तककुभोस्तथा । नक्षत्रग्रहयोश्चैव निसर्गबलमष्टमम् ॥ तत्रामी महादेवि ध्वज खरस्तथा ध्वांक्षः प्रस्तुतेऽत्र प्रयोजने। समापलास्त्रयो मायालेपा बुध्यस्व यत्फलम् ॥ प्रथमाज्ज्ञायते चिन्ता द्वितीयात्तु शुभाशुभम् । तृतीयाकालनिर्देश कुर्यादायादिति श्रुतिः ॥ तन्त्र शुनि ध्वजे वृषे चैव जीवचिन्ता प्रकीर्तिता। सिंहवायसयोर्मूल धातुं धूमेभरासमे ॥ अतो ध्वजस्य प्रथम पातादिय मयूरमारी वस्सा जीव चिन्तयति । कालवेलादिभिश्च लक्षयामि वमपि जीवं पुरुष तमपि राजपुत्र तमपि हरिनामकमेपा चिन्तयति । तस्य चावश्यभावी लामो यतो धूमस्योपरि निपतितोऽन्न रासभ । तन चैव कथ्यते ---- श्वान लाभं च कुरुते रासभो ध्वजधूमयो । सिंहस्योपरि नाश भी शेपेषु तु स मध्यम ॥ तस्य तु कालतोऽधैव लामो भविष्यति । यतोऽत्र तृतीयो निपतितो ध्वाक्षः। तत्र चेदमुकम् - ध्वजकुक्षरयोर्वर्ष मासो वृपभसिंहयो । पक्ष अखरयोज्ञेयो धूमवायसयोर्टिनम् ॥ (6th Prastava, pp 887-888) न Ristas-A General Discussion (1) THE IDEA OF THE RISHA-Irs ORIGIN AND DEVELOPMENT Of all the feals and certainties, the fear of Death, as its certainty, is the greatest No one likes to die The struggle .for existence is evident in man and mici obe The history of every living organism is composed by the will to live. This ·$6 TUB RIGTALANUOJAYA being the only strongest motivo force of the univorce tho common end of every balenos mental, moral and physical, is to knoy and kuook out Death Moral ganonoo. dusong the nature of Death and put forth their humble claim to clovato man beyond its roach and grusp whilo physical sq0n00s, such the golence of medicine oto. spintedly doolare their only ambitione of confernng elernal louse of life on man by gaining 1 suro and final votory on Death. Whether the promise of $100.00 will be falilled or not 18 a different problem but thu mich wo quito a true that every one be it small or great wants to know add remedy Death Not a single moment passes in the anivete without & phenomenon. Every phenomonon, major or minor 18 full of meaning and ngnificance. In all times and climes human is intelloot has made strenuous efforts to interpret it. These interpretations of different nationalities have remained in a continual process of development as human mind evolved with the growing intensity and extent of human experienoot. That starting with an asumption that there 18 nothing like soodent - in the anyone whatóver happenod was evaluated in termos of good or bad for the humanity Mantras wore formulated, medicines wero invented, tintno ntuals were elaborated, with the solo purpose of coquiring good and avoiding bad. Hamar mind that was thus busy finding overy thing that oontributed to wits advantage fooused its attention on the daily events that oooarted in this material universe Crackang of fingers exhaling a cold breath, tho seening of a hordo or a cow thought of a serpent, tho dream of death the attack of a disease in o particular constellation, the vituation of the Lagna at the tumo Hof a quory by the malefica Foro all minutely studied and scionta ically intorproted. The Solar ond Lunar eclipses, abaormal appearance of the man and the moon, the right of a phadow and the hoaring of awpiolots and idausp10100 words Foro aloo sorutinized and a regular Solopoe of Omons and Portonts, a technically allod Ritas wus ovolrod and established. It was used to find out tho possibilities of happiness or misory, gaun of loc, viotory or defoat. In short, it was atelizod for a diagnostro purpose and tho remedy for onzl was ruppliod by the Sconoo of the Rituals that also was outcorrod on parallel lines Those two #Sconces, tho Sio Doe of tho Ristas and tho Scionoo of the Rituals woro thus ingoparably linkod to sorto tho purpoto of hmpunity ·INTRODUCTION 57 - 16 The earliest reference to the Ristas is found in the AV, AA and the Drsţivāda of the Jainas The crude idea becomes a little finer in the MBh and ON It gets a distinct shape in the VP, MatP, YS and MP The idea is described in details in such medical works as the KS, CS and the SS The TS deals with s the General Ristas and the idea is found in its full-fledged, final foim in the SRS and YS (11) INDIVIDUAL RISTAS AND GENERAL RISTAS The Rıştas or the omens and poitents are broadly divided into two parts, namely, Individual and Geneial The omens and portents 10 thiough which individual's good luck oz bad luck is known may be called Individual Ristas. Those prodigies which foietell national disasteis, revolutions, epidemics, famines, wals and battles may be styled General Rıştas oz cataclysms Change is eternally going on in this universe When phenomenal changes are about to happen, they are often prognosticated by some peculiar signs signs Earthquake is often preceded by the terrific churping of the birds and crying of the animals. Omens, poitents, popular superstitions and eclipses have all ploved full of meaning National calamities, battles andzo wars are almost always indicated by uncommon manifestations in the sky also Solai and lunar eclipses indicate calamities for the most part Total solai eclipses are rarely seen and when they occul they fouetell the death of a king oi of one occupying a higher social status They ale cent pei centas disastioiis if both the eclipses-solai and lunar-take place in one and the same month This unusual phenomenon had occurred in the year of Mahābhārata vai and it has occurred in 1941 A D which witnessed a teruific war between Germany and Russia The appearance of a comet also is ominous. It had appeared in 1941 A D as it did in the year of Mahabhārata war and unforeseen miseries befell Russia A comct had appeared in 43 B C and Julius Caesar died as well as there was a revolution in Rome It was again seen in 79 A D and a tough fight took place between the Aryans 25 and the Sahas 632 A D witnessed its presence which resulted in the death of Valomet-a muslim piophet Its appearance m 1000 A D in Europe was followed by inomentons changes In 1066 A D. it created uncapected advcrsities 8 ·88 THE RISTABALUODAYA they do moan in England. In 1910 A. Dit created Balkan wars and the death of King Emperor Edward VII Indivdaal Rigtas are not necessarily General Rutes The nation, as a whole has nothing to do with the individuals Herhaling & oold breath or the cracking of his fingers or the inodorant falling of water particles from his eyes without any special reason Bat the signus symptoms and the produoposing causes of an earthquake or an epidemia have a direct relation with an individual. In this case, he may not got any woming Hor prognostication in tho form of a bad dream or anoommon physical expenencos. Stull however he is one of the sofferen as he also forms a mit of the society of the nation Moreover, of many individuals in a particular aty get the same kind of omenn or forebodings or get bad, though different, individaal 1s indications thoy are to be interpreted as ngns of common miseros Bosides of the prominent leader of the nation get any propious prognostications indivdually, according to this salonoe af omens & portonts some common mischief or patronal disaster Tho extent or the nature of ma midery should be determined by the type of such presages. Thus thero cannot be any hard and fast distinction botween the Individual Rustos and the General Rotas nasmuch as an individual 10 & ant of tho nation, while a nation is composed of individuals But, largely spoaking General Rutos are those » which aro mostly the Riptas in tho form of abnormalities or perronsita os of Naturo resulting in general or conimon dangor Thule the Individual Restas are tho out-of-tho way oiporiopool of an individual bringing about good luck or bad luck, as tho quo may bo to bimself only Thus the Solonco of Jotho Unknow, the Soience of Omons and Portonts and tho Solon00 of the Rituals also are all intortoloted. Inm briefly touching in the following pagos tho Scionoo of the Unknown as it is found describod in Non-Indian and Vodio litoratures (A) TOE IDEA OF THE RIFTUS (ATICALLY GOMIRAL) AS TOLID 1 Nox IDIAZ LITRATORIS (1) OUDU UD PORTUITI Good lack or bad luck portended by prodigios u docidod by tho oaltaro to which particular individual happens to bolong Tho intorpratatious aro nado in accordance with difforont cultures I because tho samo phanowo non liat boon found rariorly ·INTRODUOTION 59 explained Moreoror, the fact that no complete similarity ou dissimularity is seen betireen them all pioves that there is constant action and interaction between different cultures, Cultural diffusion iuns though and though. The significance of a prodigy is self-crident though it is s not quite crempt from the impiess of the tastes and sentiments of the people trying to inteipzet it Sometimes the natuie of the prodigy is also responsible for its origin and development'. (II) The Proy\cF OP TNE UXKNOWN The land of the unknown is alınost always beliered to hare been shrouded in mystery 10 so much so that the skill of a very ligh oidei nnd the learning of the supreme type came to be viewed 11 Course of time with something like ane and wondei mingled sounew hat with flight Michael-an Irishinan of the 13th century is an crample to the point'. Hearenly bodies and the farthest regions of the earth is also were no crccptionsa. (III) THE CONCEPTION OF OVENS AND PORTENTS () General: What events should be considered prodigious and what value should be attached to them depends almost entuely on the condition of mind and the general outlook of the society 20 Examples are not wanting to show that a particular phenomenon in a particular society and at a particular time which might have been looked upon as most uncommon, would have passed down as quite a commonplace occulence. Incidents happening frequently have lost theil significance as prodigious and accidents 25 of the least intensity and importance pass of uncated fol. Thus the treatment and the evaluation of a certain phenomenon are almost exclusively dependent on the social, political, ieligious, cultural and individual conditions then existing A philosopher ol a wise man will not be affected by ups and downs of fortune se o2 by ladical upheavals of nature while a fool will surely find fault with his own shadow and begin to believe that all accidents have been, as it were, devised for him. The Romans did not believe easily in anything, not even that a person was dead'. It is in the very constitution of human mind that at some part of as 1 T CORTAT, Cruditzes, London, 1611, 1, 114 2 St John D SEYMOUR, IJVD, pp 52 3 E. W NELBON, 18 RBEJ, 1899, P 442. 4 Seneca, ON, vi 1 5 Pliny, IN, vu 53. Ed E A SONWANBECK, Bonn, 1840.

·60 THB RIKTARANTOJAYA its development it superimposes a mystical colour oven op quite ordinary thing It magnifies the event looks at it as if it woro of 8 transcendental character and dodaoni mwarranted conclusons therefrom. It 18 difhoult to say why and how this ocour though on a close analy:18 we are in a pontian to state that tho intenso expectanoy and the heightened anticipation ere tho prodominant, anderlying montal factor This u provod by the politico-religious frnationem of the oppresed Jewel The devil you dont know 18 almost always prordo than tho 1 devil you know because the former 1 far more torrfio and appalling than the lattor Thu fear 1: largely mental than phytoel If we are not able to explain such phenomoda on & rataonal bago it is quite possible that fear may overtako us. »No other attitude 18 possible There is a striking similanty between a religious attitude and the reasoning employed to explain such moommon ooourroncos It is noorely believed that such instances are the works of an angry god. Any mireale con bo performed with dirine help Testamony to hunshakable faith in the efficacy of such a help as well as in omeng and portonto is amply provided by the rulon beginning from Alexander the Groat down to tho Roman Empress of the first century of the Christian Era. Any catastrophe 10 capable enough to prodaoo mental wimbalanoc Myrtio events and cataclysuns can doubtlood, frighton a man who is otheraine foar-proof. We tako paty on him when we see that he is donplaused by tho unexpected atuation There is no royal road but to bond down before mooh a colossal force of pature and to hope for tho good. There u no wonder if man goes mad when grout oties are being 1 Cooper"Prfor to the rorolt la Judoe which broke oat in 68 A.D. thly expectado an end pormeneboy to bost of terrifying romoon which in turn boned the ferrou int mator myerlar Hon drwmod only olan and Do The epoelypte hou of juleb teneg stained wythlos with bloody balo Comet, Forda in the sky battles in the clouds, light brooking forth a toll from the d pth of the unstnery rotlm. t the moment al merlle bruge sfortb • Dopetru progray sto sta. E Roux, ACL ch 1 Compart-It vu setul for Talgae om the Irlah hlechmith, toboa bo dbrotered that the older of the borne yupbout to roll with ternad prger 811002, IID PR 1 .

·INTRODUOTION 61 destroyed, lenowned nations are just about to be soon wiped out and when the earth is shaking in its very foundation Malakand tribes, who attacked the British in 1897 are the best illusti atrons. These tribes were overcome with divne avefulness, dieamt of celestial glory and greatness and hoped for prodigies?. (b) (1) GREEK STANDPOINT Empedocles believed and pieached that every part of an animal's body had an existence by itself. In due course of time the crude interest began to be keener and more lively than before There is on record a reference to the effect that the earthquakes and the eclipses occurred more often than befole in the Pelopopnesian war Moreover when Xeixes led his army through Greece he had had definite prognostications of his defeat. The fact that the male gave birth to a haie was explained by Herodotus as an indication to his flight for saving his life is Besides, when the Persian forces drew nealer to the temple at Delphi, they had a number of omens and portents Many soldiers met with their doom under the steep rocks felled down by the lightning Two days after the olive tiee was destroyed by fire, a shoot spiang out of the stump A salt fish went out of 10 the frying pan, leaping. This last portent vas interpieted to mean that Protesilans would rise from amongst the dead and would wreak vengeance on his enemy who had maltıeated him and made him unhappy Greeks well knew the Science of Astrology They could predict the bu th of men oz monsters.za It was their patent theory that the birth will be of a monster if there was a disjunction of planets to which were assigned certain recognized houses in the zodiacal chart They could definitely foretell that the native will be an animal of the planets were in the sign of an animal'. (2) ROMAN STANDPOINT The influence of the Greek theories, teachings and speculations is working largely on the Roman culture and civilization Pliny makes reference to many laces having only one eye in the forehead and Livy in his Annals gires a description of three marvellous births 30 35 I W.L. S OHURCHILL, Story of the Malahand Field Force, London, 1898, p 38 2 A. BOUCHE' LECLEREQ, L' Astrologie Grecque, Paris, 1899, pp 399f з цу, УII, 2. 4 XXVII, 37, XXXI, 12 ·03 TAK BOETASAUTOOAYA There were women who gave birth to elephants and Berpants? The birth of more thon three children os terpreted by the Romans ss & nigo of imponding onl Vyhon Augastar was the king the birth of four children worked infinite i misohuof through famine A number of prodigros ocorred in the rule of Nero among which abnormal births are quito 0onspicuous Tho offspringo had many heads each of which was a symbol of the dead emperor according to tho Romans, Natural absurdities like ortraordinanly bright lights pin the sky at mght just giving the idea of a glaning day were also seen. Once a little star fell from the sky gathering in dico as it neared the earth while it looked like a darling moon It eventually rotarned to its onginal habitat in the heavens uand completoly disappeared Stars moved to and fro and a rod arode muddenly ompelopod tho san In old antiquated times it rained sometimoa muk, blood, flesh eto in Rone" Even large flames sprosd in tho sky Farm-houses containing animals wore all destroyed. This inauspicious movent was particularly interpreted as an ovil omon forocosting calamitous social war in Italy In Ame there were to poouluar mountains around Indus one of wluch attracted and the other repellod iron whorover it was. No spoofio timo has boon prescribed for the occurrenco of prodigies and portents though there is ample ovidenco to phow that political crises and national calamities vero almost always provoded or ottended by some sort of oxtraordinary or marvellous oronto. Bany out of tho way orents acourrod in mutho your shon Fabius Maximus was given tho consulship for tho third time Thero Fas found a bloody eveat on tho fnod of the statuos. It rained stonot doar the temple at Bunucus a cor garo birth to a colt oto eto. 1 VILJ. 3 CL ut. Il of the tot 3 X II 17 I CL 63 of the tit > ILK 6 II II 9-31 07-09 ·INTRODUCTION - 63 Many other prodigies especially of file also occured when Rome was threatened by Hannibal The' appearance of two moons? by day and a heavy lain of iedhot stones are some of them When it was raining at Capua, the moon appeared falling from the heavens Another series of phenomena operated at the time of & Punic Val In the sky at Anagnia, flames of fire were seen at places and a meteor was also noticed These abnormal events differ no doubt from those mentioned before though the characteristic of ominousness is the same in all of them 70 These unnatual poitents for eboded enormous evil for the people of the land where they happened National disasteis, political changes, civil wars, 11ots, attacks and invasions of & severe type-any of these as well as a sudden demise of a benevolent vulei or a gieat social or ieligious leader had 15 similar echoes in the forces of nature then and there working. These troubles and woes wbich were in store for the humanity foand reflected in Nature Coming events cast theu shadows before and the science of such shadows which gave the knowledge of OL a clue to general disasters formed part of zo the science of the Rıştas ol Omens and Potents The severity of such disasteis could be lessened' by undeigoing certain piactices, observing some pzescribed iules and regulations and leciting some sacied formulæ as laid down in the Science of the Rituals Thus the Science of the Unknown, the Science 25 of the Prodigies and Portents and the Science of the Rituals ale all interrelated and they all have a common philosophical and metaphysical backgiound (3) The Early CHRISTIAN STANDPOINT -A dragon emitting water to wipe out the church was considered by the Romans ar an incarnation of evil. The origin of this notion can be traced to the Babylonian cultuie and civilization The Antichist was represented as some prodigy In the days of Nelo's musrule, appearance of meteors and the similaı heavenly and physical abnormalities were noticed with special interest and as consideration B 1 Cf sts 45 and 51 of the text, Shakespeare refers to the appearance of fire moons in King John, 4, II 2 Livy, Annals, XXII, XXX. 3 C CLEMEX, Primitive Christianity, Eng Trans, Edin, 1912, pp 127-137 4 Compare--"Comets, eclipses, mock suns, northern lights in which ·Iany centarias aftor THE RIRTAA AUTOAYA Christ bunsolf had also prodioted that a nation would riso in rovolt against a nation. There would be ecliptor and earthquakes, terrors and tymianies and famines and epidemia and many unoommon bigos will bo manifest in the sky Tho prophecy came out porfectly true The year 65 saw the terre of an bpdemio in Rome and in the same year a great com flagration burnt Lyons Famine visited the land in 68 and the flood from Tiber devastated the land in 69 The opalones and the tornadoes took heary toll of humanity in Campama. *It goemod that nature was out of hinge overywhero A bebel that a Messianic kingdom was soon to como took firm root in the minds of tho pablio by these omens and portento es fall es by the hiding of the sun and moon and the woning of swords in the sky Theso porrersitios of nature prognosticated to athe joy the appearance of Messiah for Christi There and the similar interpretations and explanation woro current till the Middle Ages Cromwell's death wu heralded by a storm and dangerous omens foretold the fast approaching death of Charlie Mapio (IV) BIRDO Forstelling through bırda is not only rofarrod to in olasucal cultures bat the practice of interpreting omons and portonto through them can be traced back to primitive times also. (1) Crow With the Romans the grow was an insuf piaotus bird English rıllagor took the oroaking of soro uas an indor to troublo (2) Raven In some countries it is believed that tho taven 1present where therou a dead body while in othor at 16 boliovod that its cry meant ill look In ruuato England ravon las always boon taken as a symbol of bad look. In o the westorn part of Afrion olio a umilor notion is propalont where the rayon i, condomned as a maneator beliovod thero that an ofloont magio modiono can also be ppeur crowns Irodo sad the stroud of blood, fentartte forms of clondo! tim of heat wHh treo betthon or otrogo berts, drov mor attention or med noer to han buano vivid in the thyho fun, Anth of abovku od Wood, voodetal thanderbolt, drive floring patrons or of bloody torte u. A tbonnad things not noticed laordidery low high losportason in the forerlab ualtadient { the p bllo mind. Пr 4ck, chap хү IG I FM, The Beginnin. Ckristianity Win, 1878, p. 750 3 How 1Ch, chap XIV It is also to bay ·INTRODUUTION 63 laven 3 978 manufactured out of it The idea that no rain falls when it lays its eggs is in vogue there but in the minds of people of the western part of United States it is just the opposite view which is maintained Theil flocking brings war? Pliny lecoids that when they czy as if their throats are choked up, s they are very ominous Of all the birds, lavens are the only ones whose conduct is considered definitely suggestive The flight of the ravens that took place when the guests of Meduo were killed in an instance to the point Alexander and Cicero both had glimpses of the death through It is also 10 iemarkable that laven blought sometimes divine favou also (3) Owl Theie ale passages, in Indian Literature especially in Huanyakešin's Grbya-Sūtra, where the owl is addı essed as below -"Flying lound the village from left to right, portend us luck by the cly, o Owl" The appearance of 15 an owl was considered inauspicious at the beginning of every fresh activity. An owl once went to the sanctuary of the Capitol when S Palpelius was the consul and for this very reason the whole city was cleaned. Again, the cry of an owl on the left neutralized the good effect of the notes of other buids 20 during the consulship of Cassius The chies of the bubo and the strix wele interpieted as ill-omened One should not try to imitate them The eagle-owl is an object of respect but at 18 hazardous to mimic the cy of it also It is also interesting to note that the owl the incarnation of divinity 25 was the accepted belief in one Samoan village The eagle-owl was considered benefic and it was also described as “divine little bud", "servant of the would” etc etc It was taken to be a sign of good luck to a party going to wage a war, if an owl flev ahead of it while it stood fol bad luck for the so party if it flew across the road on towards the leal Limbs of an ovl were used as magic ingredients, even the feathers also It is also usually considered an assosiciate of devils, goblins and witches Many peculial notions have clustei ed iound an owl the Was 8 IR F. BUITOY, 1881on to Galcle, London, 1864, II, 246 f, PIY, X, 15 3 SBE, XXX, 183, 4 Lucan, T, 295 5 EW MARTIN, The Birds of the Latin Poels, s. 1 Bubo', 'Striz' etc 6 TURNER, Sanga, London, 1884, pp 24-26 9 ·66 THE BIRTABANUOJAYA . 15 terror of which 18 sufflaient to make the cow 9780 bloody milk. Among some tribes owl 18 froquently brought in to alarm the children while with tho other it is taken to be a bird of magro or ill omen Soreoch-owls are believed to be as bad as ghostu. (V) Sox. NOTABLBOROUBBINODS OF THE Purolar WORLD (1) AUBORA BOREALD These are supposed to be the reflootions of a huge firo which is under the cauldrons in which the dead bodies of tho onomies are boilt by renowned warnors. The Eskimos take them as the ghosts who play with a football mado map of a walruy skall' Some take them to be the precurton of war Thus thoro 18 a dufforence of opinions regarding the dates of thus Pliny holds that it u the result of natarul causos recognising at the same time the truth and value of . notion that it is usually 0630solatod with unhappy Occurrences, (2) EARTHQUALI The injurious nature of the earthquake is too obvious to bo emphasized. It 18 clear how it dostrogo pooplo and proporty Owl or raven, eclipse or aurora borcalu may or may not bo nocesonly ominous whule the darthqosle is dofinitely 80 Many theories are adradood about it ongin Pliny rooordo a Babylonian belief that like the tido or calipso it is an effeot of oortain planetary conjunobion' Tho Grooks held a vow that it Fos due to a duturbanco of air under carth as the thunder in duo to that of air on carth. Thoro is also an interesting thoory in the faco of soiontuflo thoonzoo » that it pres ocasioned by a doity just to warn tho pooplo of tho miserios to come (VI) MOTAL AND Porchid Pumowu Droam Droam hus alwaye remainod a rabyout of torost to utrologers and fortuno-tollor Its fruit of the rosult varios according to sotho timo placo and tho naturo of the droam Tho Groobs and the Romans started many thoonos rogarding droons and their ntorymitator The deram of person who isica unvoll or full of sorries is connderod fatilo Toaching of the Soronco of Dreams good to tho orodit of Promothous u Pliny lias no faith in droanu and their implication. HAVE, The Labrador El (Anthropologtaal Berhent al Loulog all my do 11), Olam, 1910, 1137 3 II IL, 97 3 Yorbon, Askaris, III 1 also sa huur, Hemants Bociny Londoo, 1913 PR. 160L #CL 103 tbe lat ·** INTRODUCTION 67 The 10 The tradition ascribes the following words to Muhammad "A good dream is of God's favour and a bad dream is of the devil's, therefore when any of you dieam a dream which is such as he 18 pleased with, then he must not tell : it to any but a beloved friend, and when he dieams a bad dieam, then let him seek protection from God both from its evil effect and from the wickedness of Satan, and let him spit three times over his left shoulder and not mention the dieam to any one, then, verily, no epil shall come migh him truest dieam is the one which you have about day-break"I. According to cultures, inter pietations also vary The dreamer will be monetarıly benefited if in the dream he sees boes carrying honey but if he 18 stung in the dieam by the same he will be unhappy The dieam of a bale indicates 16 trouble from enemies Many eagles in the dream always prognosticate plots and attacks while that of many fowls suggests fietting and fuming. If one closses youi path in the dieam it means evil If bees are seen entering the house, in the dieam, the house should be taken as destzoyed To obviate the 20 effect of a bad dream look into the eastern direction and invoke divine help. The Science of Dream is as old as history. Its interpietations varied with the changing needs and conditions of times Even the most primitive people took lively interest 25 in dieams and their interpretations No doubt they were not able to give intellectual and convincing explanation and they could not leason out the whole process still however they did honestly and instinctively believe that something relating to the contents of the dream must come to pass in part or even 39 2n2 toto Certain sections of society formerly believed that the dream of moon foretold evils while that of the hawks suggested good but that of the boals implied inertia Apparently it 1 I ADAMS, Persia by a Persian, London, 1906, P 450, cf st 115 of the text, also compare the statements contained in the lines 4 to 7 on page 99 as well as in the lines 10 and 11 on page 110 of the text 2 Cf st 12% of the texto 3 Birs Gorce, County Folklore, IT, London, 1901, pp 202-208 4 Cf line 3 on page 99 of the text 5 For comparison seolvo 20 on page 109 of the text and for contrast $eo lino I on pago 103 of the text ·6.8 THB BISTABANUODAYA can be boon that such beliefs vero based on the things dreamt oL One gets a dream of makos if he has killed anything and no good us to be expected from such a dream Some consider dreams to be the revelations Some spodio disapline is also enjoined to minimiae or obutento the effect of bad dreams but it apportains to the Sconce of the Rituals. Contrary to the vow held by the Daoota tho Menominee maintained a theory that the dream of moon moant long life to the dreamer though they bide by side believed 1that the end was pitoons As time rolled on, come namol Hidatas, matrodaood limitations and remodelled the thoor of dreams by stating that only those drooms which follo fasting soonfloo or prayer wore to prove as realities TE nature and the ser of the unborn babe woro determined b w the dream of a prognant woman. If ono drount of firearm he was sure to como soross them by day The dream of cherrywood pointed good to a fasting youth who dronut 1 The kafir was guided io hu medical practice by the drear he got. If one was to get horses or anything of that som who must previously get dreams related to thom. On th night provow to an engagement, Meorisoonsalted dream pocially of the panopal priest" They nncerely believo that the dream mado manifest what was unmanifoot before It wou a pot theory of the Hurons that the dream was a monta worpresion of the craving of the soul. There is a fantasta notion prevalont among the Japanes, regarding Baku whid 25 an animal entrusted with the work of eating dream. I is a composite orenture opory limb of whiab represented the of a portain anual. It wou balioved that a ploture of i: guaranteed the safety of animals if it was kept in the house In the case of princes and princely persons the Chinese placed i word ropresenting that oroaturo in their om alphabot i the wooden pillows to ward off the effoot of the evil draait. To savo the drosinor from the malign influence of the droun mit was quite rafinent, they thought, to place & Ford signifying thus animal in the pillon If a nightmare hautod him or bad droam molested it was odriuable to roote throo timah oftor getting up in tho moming thus invocation - Doroar o 1 Dorney 11 BDSF P 016 elo amper st. 106 of the tot 1 EdgorWIR, Hort Adylan and Wpitology London, 1981 H.

·1 1 INTRODUCTION 69 $ 5 This very Baku, devour my evil dieam". The Baku will listen to this player which will be rewarded with good fortune. The Vedic texts also enjoin on the dreamer to wipe his face to keep away ats untoward effect (B) THE IDEA OF THE RISTAS AS FOUND IN VEDIC LITERATURE The theory of divination has its 100t in mimetic magic Forecasting of events is largely dependent on the course and movement of things Still, however, future could not be entirely foreseen fact was a causal factor in calling fol divine help to decipher the phenomena which eluded the grasp of 10 human understanding Between ordinary divination and the divination through divine help there is a fundamental difference In the former it is the human agency that occupies predominant position while in the latter it is the divine favoui which reveals the unknown Thus mimetic magic, religious ceremonies and 16 rites have all a legitimate use and application in omens and portents There 18 a number of interpretations as there is a number of cultures The Vedic texts are replete with such references A future can be foi eseen thiough the sacrificial file and the zo victim-the two indispensable elements of the sacrifice-which are believed to be connected with gods in the heavens Birds and beasts also have been adequately recognized in them and used as means for fathoming future The dilection of the bridegroom could be settled from the first appearance of & 25 crow? A bright flame or a smoky flame as also the conduct of a cow at the sacrifice could lend a diagnostic clue to the degree of a good luck of the sacrificer? The outcome of a and the soul's condition after death could be divined from the behaviour of a fire The RV also takes a passing notice 3: of the birds of omen" Owl has a distinct place in the Science of Omens and Portents The sex of the unborn babe was inferred from the gender of the limb of the pregnant woman touched by a Brahmin boys war 1 Kaus, IIXIY, 24, 2 GGS, iv 8 15, $B, 19 5 8.11 3 ĀGS, 14 4 28 4 11, 42 and 49, cf also IIGS, 1 17 3 5 Kaus, xxxni, 19, also seo HEYRT, La Magre dans l'Inde Antique, P 67 ·0 THE RIGTARAJIUODAYA $ Droam as a part of tho Spionco of Omons and Portent u doalt with at a comparativolg greater length in the Vodie litorature Ten dreams prognosticatang death are briely rolated in the 24 Oat of thoso ten it u interesting to 1 comparo tho droom of a black man' with black tooth that of a boar a black out & garland of nard' honey and lotos roots and that in whiclı gold u spitted out,' in which one goes or movos with douheys and boars and finally that in which ono goos in the routhern dircction" with thoso referred to in In the RS and tho other tests It will bo seon an comparuon that the stereotyped inauspiciousco of the above-mentioned malebo dreams whiah u as old as the Vedos is to be found as such in all the cultures To neutralio tho onil effoot of an inauspicious droom it is onjoined that one should either wipo pont hus face or hoar the Naneudtamo kpl Certain star liko Blala, Aflop and Jyosthi are considered onl in the AV and Katus" Tlio san appearing ou moon tho shadow looking topayturvy in n unirror or wator the head soenting like a nost and the maddorliko sky-all thero abromial OTOWA 1 RT ILL47 16 OLDOTERA' Dota to L 16L 3 IL 1 4; For ovll drwm, on sbould tarn mor on the othe ddo, eying AT VI 100 und far mplating the dream of eating to sloop aboald -y AF HL 101 (d. CALAT, AHind wohus lebontvel 101, POML, Adorm Tora, PP 118 ) Kom.8, lvl olo J Voo NPOILED Der Irawno. In Jageddons (1013) 878. 9 OL. 116 dl th taxt; d. D8 PP. 388 L (for which wo 11de 30 py 109 of the tart) Ot, s 193 of the tert .. 88, 89, 60 (for vbloh noo line 44 on papa 103 of the tort). 8 Bon A 10, 44 pp. 1304 (for which we line 33 on pype of the tart) o bid a D8, pp. 388 (for which roolin 2000 per 109 of the turt) Boo 114, 11, 9 4 PR 1858 (for which molino 11 oop 97 l tho tant) 8 hd CL : 113 of the tart a 88 18, 08 (for which no ll. 81 on pe 103 th tat). 10 CL 113 of the tat . YP 19 36 (for whilah Ildo 13 on per of the text) . 14P 318, 11 (for which no lino peg 09 of the tat) LES Pp. DD_OL, L. 93 (for which we lines on pero 101 of the text) d. 64 Iwbriruhtina, 37 (for which loo 100 po 101 of th tart), 784 101 (for bleh wo line 13 np 100 the test). 11 ct IdP 211, 17 (for which bo 3 A page of the text). 12 AT TE M3 85 In het ·INTRODUCTION 71 experiences portend evil as is stated in the AA? Blackness in any form is particularly associated with bad luck as also the terrific appearance The object where either of them is found is condemned as a symbol of evil whether it be a beast ol a bird Hence a buffalo? and a boal O2 a vultures and ani s owl* are definitely bad Peiversities of the physical world such 86 earthquakes, eclipses, storms, tornadoes, lightning, hailstorm and meteors are all attended or followed by general calamities It is also stated in the ABS and BDS that the birds are moving about in the guise of the Fathers The Grhyasūtras ro contain references to a different kind of prodigies such as the ant-heap, the scream of a jackal, a cow giving bloody mik cow duinking milk from another The existence of the Science of Omens and Portents in the days of the Vedas suggests also that of the foietellers who could forecast from us the bodily signs and the smoke of the dung and a 1 Soe Ad, 1u, 3, 4, pp 135ff (for which see lines 6-15 on page 97 of the tozt), soo LS'S 111. 3. 6 f, see ApS'S. 1 20 10 Cf 175 of the text 3 CL sl, 176 of the toxt 4 Ibul, 5 n. 13 + 6 11 8 14, also il 9 10 1 Sco S'GS 1 11 10, sco JIGS 1 16 19, also 1 17 6, 508 haus,cxu. 8 Sco Al', p. 81, sto also Huxli, La Vagis dans l'Inde An(1926, pp. 68f1.

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·- श्रीदुर्गदेवरचितं रिष्टसमुच्चयशास्त्रम् । पणमंतसुरासुरमउलिरयणवरकिरणकंतिविच्छुरिअं। वीरजिणपायजुअलं नमिऊण भणामि रिहाई॥१॥ संसारंमि भमंतो जीवो बहुभेयभिण्णजोणीसु । दुक्खेण' नवरि पावई सुहमणुअत्तं न संदेहो ॥२॥ पत्तंमि अ मणुअत्ते पिम्म लच्छी वि जीविअं अथिरं । धम्मो जिणिदंदिट्ठो होइ थिरो निविअप्पेण ॥ ३ ॥ पत्ते जिणिर्दधम्मे मणुओं" इह होइ बसणअभिभूओ। यहुविहपमायमत्तो कसाइओ चउकसाएहि ॥४॥ जूअ-महु-मज-मंसं वेसा-पारद्धि-चोर-परयारं । एदाइँ ताई लोए वसणाइ जिणिर्दैदिवाइं ॥५॥ ॐनमः श्रीजिनाय। प्रणमत्सुरासुरमौलिरत्नवरकिरणकान्तिविच्छरितम् । वीरजिनपादयुगलं नत्वा भणामि रिष्टानि ॥ १॥ संसारे भ्रमजीवो बहुभेदभिन्नयोनिषु । दुःखेन ननु प्राप्नोति शुभमनुजत्वं न सन्देहः ॥ २ ॥ प्राप्ते च मनुजत्वे प्रेम लक्ष्मीरपि जीवितमस्थिरम् । धर्मो जिनेन्द्रदिष्टो भवति स्थिरो निर्विकल्पेन ॥ ३ ॥ प्राप्ते जिनेन्द्रधर्मे मनुज इह भवति व्यसनाभिभूतः । बहुविधप्रमादमत्तः कषायितश्चतुःकषायैः ॥ ४ ॥ धूत-मधु-मद्य-मांसानि वेश्या-पापर्द्धि-चोर-परदाराः । एतानि तानि लोके व्यसनानि जिनेन्द्रदिष्टानि ॥५॥ 1Sकत। 2S विच्छरिभा 3 B°जुयल। 4 Sणमिऊण। 5 PS मणेमि । 6S संसारम्मि। 7S दुखेण । 8 S वि । 9 B पावाइ । 10 S सुहु । 11 Sणं। 125 सेदेहो। 13 B जिणद। 14 S अहो। 15 B न विअप्पेण | 16 B जिणंद। 17 S मणुवो। 18 S अभिमूवो। 19 B कसाइड। 20S चकसाएहि । 21S जूद। 22S मस। 23 BS परपार । 24 B एआइ, P एयाइ। 25 B ताई। 26 B जिणद°1 ·रिखसमुषपक्षासम् [को०-११ धम्ममि य' भणुरसो घसणेहि वियखिमों पुष जीयो। नाणारोयाकिण्णो होस कि पिअप्पेण ॥ ६ ॥ रोयाण फोगमो' इवति पय लपत्र अासही। नषनषा' सहस्साई पच सया तह य शुरूसी भ"॥७॥ एषधिहरोगेहि य अभिमूदो" तो नर्षितर" धम्म । परलोभसाहण?"इदिनविसपछि मभिमूवो ॥८॥ पक्खू सो" घाण जीहा फासंघ इंदिभा पथ । सम सर गप रस-फासे ताण विसए"य" ॥९॥ भन्न च जम्मपुप दिह मरण असेसजतूण । विस-विसाएर-सत्य-गी जल-मिगुषादेहि रोएहि ॥१०॥ पाऊ" पिठ सिम ताण शुदी होई" सनिवामो" अ। जीवस्स निषिमप्प" जीहाए सिप्पए तेहिं ॥ ११ ॥ पर्मे चानुरको म्यसनैषिमर्दितो भुष पीमः । मानारोगानीमः भवतीहरि विकस्पेन ।।५।। रोगाणोकोग्यो मपन्ति पधैव समाप्टपछि । मबनविसहस्राणि परश्वासमा पतुरशीविम ॥७॥ पर्वविपरमिमूवस्खपो म बिम्वयति पर्मम् । परोसामनामिन्द्रियविपरमिमूतः ॥ ८॥ पला मोत्र प्राणं गिहा स्पर्श त्रिपाणि पत्र । रूप शमो गम्पो रस-सही पो विषयाम ॥९॥ मन्यप यमपूर्व विष्ट मरपमशेपमन्तूनाम् । विप-विपपर-शा-अमि-अर-गुपादे रोगैः ॥ १०॥ पामुः पिच सेप्मा पां सुतिर्मबति समिपावर । जीपमापि निसि जिहमा क्षिप्पट वैः॥११॥ 1 Bit » miumpg B विरबिर। Pो। AP रोगा। 58 पोटीर। GST 7 B पंपे। 8 8 परमादी। 98 पास्मा। 10 BPith mlping 11 P पुम्सोई, पुसौति । 13 Bोगतिरोपरि। 13 BP अमिमूगो। 14Sपिये। 15 मई। 10 BP भिसूमो। 17 SEL 18 BP सो 19S सिर 208218 2280P 'बिगुमारित 24P रोगेटिं। "5 Bा मार्ग। 20 Pot। 27 अगर 28Saग्गिाम्मे। 20 मिनिमियम, विनितमपए। 30SE । 1 ·मो० १२-१७] रिष्टसमुचयशास्त्रम् दुलहम्मि मणुअलोए लद्धे धम्में अहिंसलक्खट्टे । दु (दो) विहसंलेहणाएँ विरला जीवा पवत्तंति ॥ १२ ॥ अभितर-बाहिरिया हवेइ संलेहणा पयत्तेण । अभितरा कसाए सरीरविसए हु बाहिरिया ॥ १३ ॥ इदि सल्लिहिर्दसरीरो भविओं जो अणसणेण वरमरणं"। इच्छइ सो इह भालइ इमाई रिहाई जत्तेण" ॥ १४ ॥ आराहणापडायं जो गिण्हइ परिसहे" य जिणिऊण । संसारम्मि अ ठिचा" वोच्छे" हं तस्स रिहाई ॥१५॥ पुवायरियकमागय लभृणं दुग्गएवं विदुहेण । वरमरणकंडियाएं रिट्टगणं भासि"सुणह ॥ १६ ॥ पिंडत्थं च पयत्थं स्वत्थं होइ तं पि तिविअप्पं । जीवस्स मरणयाले रिटं नथिं त्ति" संदेहो ॥ १७ ॥ दुर्लभे मनुजलोके लब्धे धर्मे चाहिंसालक्ष्यार्थे । द्विविधसंलेखनायां विरला जीवाः प्रवर्तन्ते ॥ १२ ॥ अभ्यन्तर-बाह्या भवति संलेखना प्रयत्नेन । अभ्यन्तरा कपाये शरीरविपये खलु वाह्या ॥ १३ ॥ इति संलिखितशरीरो भव्यो योऽनशनेन वरमरणम् । इच्छति स इह भालयत इमानि रिष्टानि यत्नेन ॥ १४ ॥ आराधनापताका यो गृहाति परिषहांश्च जित्वा । संसारे च स्थित्वा वक्ष्येऽहं तस्य रिष्टानि ॥ १५॥ पूर्वाचार्यक्रमागतं लब्ध्वा दुर्गदेवविवुधेन । वरमरणकण्डिकायां रिष्टगण भापितं शृणुत ॥ १६ ।। पिण्डस्थं च पदस्थं रूपस्थं भवति तदपि त्रिविकल्पम् । जीवस्य मरणकाले रिष्टं नास्तीति सन्देहः ॥ १७ ॥ 1S मणुव। 2 B धम्मि अ, P धम्मि य। 3S लक्खट्टे । 4 S अभ्यत। 5 B सल्लेहण S सलेहणा। 6S अभ्यतरा। 7 B P इंदि। 8 B संनिहीअ, P समिहिम। 9 Bमविट। 10S चमरणं । 11 SGत्तेण । 12P पढाग। 13 B गिन्हे P गिन्हइ। 14P परीसहे। 15 S it is missing 16 P बुच्छे। 17 B पुचायरि। 18 S दुग्गए' is missing. 19S घरमरणं । 20 B कंदिपाए। 21B भासिय। 22S सुण्णह। 23 8 तिषियप्प । 24S मरण। 25 B°याणे Pएकाले। 26 Sणस्थि । 27 Sति।

·४ रिष्टसमुषपशाचम् [को०१८-२३ जप सरीरे रिह उप्पलहत वह पिरस्प। तषिष अणेअमेम नाय सत्पविष्ठीए ॥१८॥ जइ किण्ह' करजुमल' सुकुमास' पिर्य' वह अइकरिम । फाति मंगुलीओ'ता रिह तस्स जाणे ॥१९॥ पर लोमजुमल विषण्णतण विकायसमसरिस (सा)। पस्सिबा" भालयल सच दिणाइ उ"सो जियई" ॥२०॥ मरसियषपण बियसा" निमेसरहियाहुति नयणाई। नहरोमा सरदि" " सो जियाई" विणा सत्तेव ॥ २१ ॥ पगपगई"कम्माहीणो धूलो किसो किसो एम" पृलो। सुपर कपसीसहस्पो मासिषक सो फुर जियई ।। २२ ।। करपर्ष कारिजा फठस्सुपरम्मि अखिचएण" । मा पर गारम तस्साउ" हवेइ मासिक्क ॥ २३ ॥ पर शरीरे रिसमुत्पपवे सयपति पिण्डसम् । देवानेष्मेवं शावम्प शाममा ॥ १८॥ पविरुण करमुग मझमारमपि च भपत्यविकठिनम् । एफुवम्यास्पखटो रिट तस्म बानीव ॥ १९॥ सम्म मोपनमुगा विवर्णतनुप प्रहकसमसारणम् । प्रतिपति माखद सप्त निमामि । स पीवति ॥ २० ॥ मुसितमान विकसति निमेपरहिवानि भवन्धि नयनानि । मसरोमामि मटन्ति स पीपति विनानि सप्तेष ॥ २१ ॥ जगमगायते फर्महीन स्पूछतु का मत मबलि भूगा । सापिति शीपरखो मासैफ स स्फुट पीवति ॥ २२ ॥ करणम्पा कापते कण्ठस्पोपपरिचयेन । मलेति गारपम्प तस्मायुर्मरति मासष्म् ॥ २३ ॥ 18 Bअमेग्रम पेयमेष। 88 पार्ष। PM BE TUI 6 B tho word is illegible. Pri 7 B AN 8 BE मेरा 98ोपमः। 108 11 BANE PARTI II मिला। 13 B समरिम मारस। 14P तिमलिग 1381 16 B विष। 17 B म18 B विमा। 19 P Aमात Bनलिस। 208 गई। 21 B are 99 PB PRI 23 B. XB मि। 258 भगवगा। 26 BAPTI APSAT 28 Bीबा। 298 808 एमेचर। 1 PRमाम तई। - - ।

·५ श्लो० २४-२९] रिष्टसमुच्चयशास्त्रम् कड-तित्तं च कसायं अंबं महुरं तहेव लवणं च । भुंजतो न हु जाणइ तीस दिणाईच तस्साऊ ॥ २४ ॥ न हु जाणइ नियअंगं उड्डा दिट्ठी ज्झडप्पपरिहीणा"। कर-चरणचल्लंणासो गयजीवं तं विआणेह ॥ २५॥ वयणेण पडई रुहिरं वयणेण" अ" निग्गमेइ" अइसासो। विस्सामेण विहीणो जाणह मच्चु लहुं तस्स ॥ २६ ॥ अहर-नहाँ तह दसणा कसणा" जई हुति कारणविहीणा। मासम्भंतर आउं निदिदं तस्स सत्थम्मि" ॥ २७ ॥ मुह-जीहं चिकिण्ह गीवा लहु पडइ कारणं नत्थि । संभइ हिअए" सासो लहु मच्चू तस्स जाणेह ॥ २८ ॥ कर-चरणअंगुलीणं संधिपएसा* [य] णेह(व) फुति । न सुणेइ कन्नघोसं तस्साऊ सत्त दिअहाई ॥ २९ ॥ कटु-तिक्तं च कपायमम्लं मधुरं तथैव लवणं च । भुञ्जन्न खलु जानाति त्रिंशद्दिनानि च तस्यायुः ॥ २४ ॥ न खलु जानाति निजागमूर्खा दृष्टिः स्पन्दनपरिहीना । कर-चरणचलननाशो गतजीवं तं विजानीत ॥ २५ ॥ वदनेन पतति रुधिरं वदनेन च निर्गच्छत्यतिश्वासः । विश्रामेण विहीनो जानीत मृत्युं लघु तस्य ।। २६ ॥ अधर-नखास्तथा दशनाः कृष्णा यदि भवन्ति कारणविहीनाः । मासाभ्यन्तरमायुर्निर्दिष्टं तस्य शास्त्रे ॥ २७ ॥ मुख-जिह्व एव कृष्णे ग्रीवा लघु पतति कारणं नास्ति । रुणद्धि हृदये श्वासो लघु मृत्यु तस्य जानीत ॥ २८ ॥ कर-चरणामुलीनां सन्धिप्रदेशाश्च नैव स्फुटन्ति । न शृणोति कर्णघोपं तस्यायुः सप्त दिवसान् ॥ २९ ॥ 1S कहुव तित्त । 2S अंबल। 3S महेव। 4S लवल। 5Sण। 6B तीसं। 78 दिणाय । 8B तस्सा। 9 B निम', Sणिय । 10 Bझढपरि। 118 परिहीणो। 12 S°वण्ण । 13 B गयजीअ, P गयजीयं । 14 B पहा P 15 B वयणंमि, Pषयणम्मि। 16 P य। 17 S णियमेह। 18 Sमचं। 19 B लहं, P लहु। 20 B अहरनहो, S अहरणह । 21 B कसिणा। 22B 28 BP हवति। 24 Bकारवि। 25 B मसभितर, S मासम्मतरि । 26PS आका 27 B सत्थमि। 28 Sचिय । 29 P किन्हS किण्ह । 30 B पह, P पडेह। 31S हियए। 32 B मनो। 33S जाणेहिं। 34S संविएसा- 35Sण 36S कण 37 B तस्साउ। एह। Pय। एसा।

·रिसमुपयशामम् [को०३०-11 जीहग्गे(ग) भइकसिण' अण्ण त होइ जस्स गुरुतिरुप'। मासिक्क तस्साम निरिह सत्यात्तेहिं ॥३०॥ कर-चरणेसुमतोय दिन्न' परिसुसइ अस्स निम्मत । सो जीवई विभाइसय हकहिमं पुपसूरीहिं ॥ ३१ ॥ षयणम्मि नासिमाए" तह गुज्झे जस्स सीयलो" पपणो। तस्स लह होइ मरण पुषापरिपरि निहिह" ॥३२॥ देर सेयविहीण निस्सरमाणों' उहए" सासो। पचवस तस्स दियः निरिट जीविमं इत्य ॥ ३३ ॥ अनिमित्त" जलर्पिदु नयणेस परति अस्स"अणपरय । वसणा एषति कसणा" सो जीपई सत्स दिभहाइ ॥४॥ विही चप्पियाएं" तारार्पिय न" जस्स ममरे। विणमुर्भमनसे मरण निधि सस्स निग्मत" ॥३५॥ मिश्राममविठप्पं बणित पति पस्म गुरुविठकम् । मासैक वसायुनि िधामविहिः ॥३०॥ पर-परणेपु प वोय पच परिणम्पति परम निर्धान्तम् । स पीपति दिनसत्रयमिति कथित पूर्वसरिमिः ॥३१॥ परमे मासिकायो तवा गमे परम श्रीव पपना । वम छनु भवति मरणं पूाचार्यनिर्दिष्टम् ॥ १२॥ वरखेगोविहीनः निस्सरम् सचिठवि पासा । पद उस दिवसानिदि जीविवमत्र ॥ ३५॥ मानिमित्त विम्दवो मयनेम्या पवन्ति पस्मानबरतम् । पसना भवम्ति रुप्या स जीवति सप्त विषसान् ॥ २४ ।। मा बाकाम्वया वारादिन्द न पस माम्पत। दिनयुपमध्ये मरण निर्पिष्ट वम मिमाम्बम् ॥ ३५ ॥ 18 पास। Put Sun 38 गु1ि48 मागे BSARTI 6 B सह। 7840 8 दी। 9 B नियह। 10 B ममासिन दिया। 11 Bी पिलि। 18 B मि। 188 मासिनाए। 14 B सीमसे। 168 विति। 168 बिस्सामाचो। 17 B गए, Pए। 18 BR। 10 B मनमिर्च। 208 पपमेनु। 218 | 2 BA 238 दिए। 24 Pदिी। 258 प्पिए। 2684 278 मम्मारा 28 Bm8 298 AIR.। 30SAHd | ।

·10 लो० ३६-४०] रिष्ठसमुन्वयशास्त्रम् धिदिणासो सदिणासों गमणविणासो हवेइ इह जस्स। अइणिद्द णिदणासों मासचउर्फ उ' सो जियइ ॥३६॥ नहु पिच्छइ नियजीहा एयदिणं होइ तस्स इह आऊ। नासाऍ तिन्नि दिअहा" नव दिअहा भमुहमज्झेण ॥३७॥ कन्नाघोसे" सत्त य लोयणताराअदंसणे" पंच । दिअहाई हवइ आऊ इय' भणिों सत्यइत्तेहिं ॥ ३८॥ बद्धं चि" करजुअलं" न हु लग्गइ संपुडेण" निभंतं । विहडेइ अइसएणं सत्त दिणाई उ सो जियई ॥ ३९ ॥ इदि रिट्ठगणं भणिय पिंडत्थं जिणमयाणुसारेण । निसुणिज" हु" सुपयत्थं कहिजमाणं समासेण ॥ ४० ॥ धृतिनाशः स्मृतिनाशो गमन विनाशो भवतीह यस्य । अतिनिद्रा निद्रानाशो मासचतुष्कं तु स जीवति ॥ ३६ ।। न खलु पश्यति निजजिह्वामेकदिनं भवति तस्येहायुः । नासया त्रीन दिवसान्नव दिवसान भ्रूमध्येन ॥ ३७ ॥ कर्णाघोपे सप्त च लोचनताराऽदर्शने पञ्च । दिवसान् भवत्यायुरिति भणितं शास्त्रविद्भिः ।। ३८ ॥ वद्धमेव करयुगलं न खलु लगति सम्पुटेन निर्धान्तम् । विघटयत्यतिशयेन सप्त दिनानि तु स जीवति ॥ ३९ ।। इति रिष्टगणं भणितं पिण्डस्थं जिनमतानुसारेण । निश्रूयतां खलु सुपदस्थं कथ्यमानं समासेन ॥ ४० ॥ - . 1P थिइ। 2 P सुइ, S सय । 3 P °नासो; S"हीणो। 4S मयण । 5P माइनिद; S मइणिद्दा । 6 B णिहसो, S णणासो। '7 S तु। 8 B जिभइ, P जीयइ । 9 Sण। 10 B मिच्छड़। 11 B नि', S णिय। 12 P एग। 13 P नासाई S णासाए । 14 B दिन्नि, S तिणि। 15 S दियहा। 16 PS दियहा। 17 P भउंह, S भवोह। 18 S कण्णा। 19 P °घोलेण, Soधोसेण । 20 B'लोमण। 21S तारादसणे। 22 S ढियहाइ। 23 S ओक। 24 B इम। 25 S भणियं। 26 B इन्नेहि, S 'इत्तेहि। 27 Sवि। 28 B °जुभल, S जुवल । 30S संपुटे। 31 B लमत; S णभतं । 32 P विहिडेइ । 33 S च। 34 B जिमइ, P जीयइ। 35 B इति, Pइइ। 36 P भणिय। 37S णिसुणिन । 38 BT, Pइ। 39 B रूवस्य । 40Bसमाणण। 29 Sण ·रिष्टसमुश्यनाथम् [को०४१-११ । ससि-सर-दीवयाई भरिटरूपेण पिछए'जज'। त उ मणिना रिट पयस्परूष मुर्णिदेहि ॥४१॥ भाणामेर्वविभिन्न त पिहये इत्य निधियप्पेण' । नाणासस्थमएण मणिप्रमाण निसामेह" ॥४२॥ पक्सालिऊण देह सियषस्थविलेषणो सियाहरणो । पुजिता शिणना महिमतिम निर्यमुह पा ॥५॥ ही नमो भरहताण" फमछे २ विमले २ उपर" देवी(व) इटिमिटि" पुलिंदिनी (नि) स्वाहा ॥ इम" मतेण" मतिय" नियषयण एयवीस"पारायो। पुण" जोएउ पयस्प" रिट जिणसासणे मणियं" ॥४॥ एको विजए पदो पहुविहरूरि जो नियो"। णिोद तस्स माम इगवरिस होइ निम्मत" ॥ ४५ ॥ अधि-सूर्प-दीपकादीनरिणरूपेण पश्यति पं पम् । पक्ष मण्यते रिम पदाहसं मुनीम् ॥४१॥ नानामेराविमिभं ददामि मवेत्र मिर्विकस्पेन । मानाशासमवेन मण्यमार्म मिधामयव ।। ४२ ।। महास्प र सिववमपिसेपना सिवामरपा । पूर्वमित्वा मिननापमभिमन्य निममुसं पमात् ॥ ४ ॥ नमो भरम्वाण कमले २ विमले २ दर देवि इटिमिटि पुछिदिनि स्परा इति मत्रेण मप्रमिला भिवपानमेवपिंसतिवारम् । पुमः पश्यतु परसं रिए बिनधासने मणिवम् ॥४४॥ पकोऽपि जगवि चम्मो बहुविमरुपैयः पश्यति । शिौर्ष वस्मापुरेकवर्ष भवति निर्धाम्वम् ॥ ४५ ॥ 68 । 18षादी। 28रेकर। 3 P SEI 48ो। 68 मे 78मिय। 88 एष। 9 B मिनिमप्पे, SAAणे। 108प्रणा 11 SAसाम। 12 B सिमहत्यामा 18 B सिमा। 148 भाई। 15 BARIS नि। 168मो। 17 B मरिण। 188 गरे। 10 बारातिमिलि। 20 मिली। 31 Ph; 85। 228 मते । । मैतिक मैतिष। 24 BAR'। 25 Pएगीस। 288 पठ। परिप। 28P मनि। 29 Pो। 308 मेन। 31 BAणा मिरना। 32गि। 83 B मम्मयो PAम्म। " ·१ . 83 लो-४६-५९] रिष्टसमुच्चयशास्त्रम् तह सूरस्स य बिंब णिएई छिई अणेयस्वैहिं। तस्स भणिज्जइ आऊ वरिसेगं सत्थइत्तेहिं ॥ ४६॥ रवि-चंद तह तारा विच्छाया बहुविहा य छिद्दा य। जो णियह तस्स भणियं वरिसेगं जीविअं इत्थ" ॥४७॥ दीवयसिहा हु एगा अणेगरूवा हु जो णियच्छे । तस्स लहु होइ मरणं किं बहुणा इह पलावेण ॥ ४८ ॥ उत्तमदुमं हि" पिच्छइ हिमदहुँमिाणलेण वा नूर्ण । लहु होइ तस्स मरणं पयंपियं मुणिवरिंदेहिं ॥४९॥ सत्त दिणाई णियच्छई रवि-ससि-ताराण जो सुहं विबं । भममाणं तस्साऊ होइ तिमासं न संदेहो" ॥५०॥ रविचंदाणं पिच्छह चउ(ऊ)सु विदिसासु चारि विंबाइं। चउघडिआ" चउदिणाई चउद्दिसं तह य चउछि ॥५१॥ तथा सूर्यस्य च बिम्बं पश्यति छैद्रमनेकरूपैः । तस्य भण्यत आयुर्वर्षेक शास्त्रविद्भिः ॥ ४६ ॥ रवि-चन्द्रौ तथा तारा विच्छायान् बहुविधांश्च छैद्रांश्च । यः पश्यति तस्य भणितं वर्षेकं जीवितमन ॥४७॥ दीपकशिखां खल्वेकामनेकरूपां खलु यः पश्यति । तस्य लघु भवति मरणं किं वहुनेह प्रलापेन ॥४८॥ उत्तमट्ठमं हि पश्यति हिमदग्धमिवानलेन वा नूनम् । लघु भवति तस्य मरणं प्रजल्पितं मुनिवरेन्द्रैः ॥ ४९ ॥ सप्त दिनानि, पश्यति रवि-शशि-ताराणां यः शुभं विम्वम् । भ्रमन्तं तस्यायुर्भवति त्रीन् मासान्न सन्देहः ॥ ५० ॥ रवि-चन्द्रयोः पश्यति चतसृपु विदिक्षु चत्वारि विम्बानि । चतस्रो घटिकाश्चत्वारि दिनानि चतस्पु दिक्षु तथा च चत्वारि छिद्राणि ॥५१॥ 1,B विबे। 2P निएइ, S णियेइ । 3 BP छिड। 4 B अणेभ। 5 S रविचद। 6S तहा। 7 BP छिड्डा। 8 B नियइ, P णिअइ । 9 B,मणि। 10Sजीविय। 11S एत्थ । 12 B एमा, S एया । 13S अणेय 14 B निमच्छेइ, P नियच्छेइ । 15 P अई। 16 S उत्तम । 17 B ण, Sit is missing. 18S हिमदतु । 19 B °मवा, S°दहवा। 20 P °नलेण । 21S णूणं । 22 B पयपि। 23 B निअच्छा, P नियच्छइ । 24S सिह । 255 तस्साऊ। 26 B नस्थि; Sण। 27S सदेहे। 28 S पेच्छह। 29 B चउस,S चचुसु। 30 P बउर। 31 P घडिय, S °ठिय उ। 32 S दिण्णइ । 88S सहा। 34 BP चउच्छिह । रिए० २ ।

·रमसमुपयशामम् [को०५२-५ ममम्मि तहां हि मासेफ तितह य जुगल। आई कमसों सोजीवा वह दिनहाई पोवा (य पक्ष वा) ॥५२॥ पटुण्ईि निषरत रवि-ससि-पिंप" निसाए जो हु। भूमीप तस्साज पारस" दियहाई" निदिहो" ॥ ५ ॥ तारामो" रवि-धव नील" पिछजो छु तस्साऊ"। दियाउक" दिहो इय मणिमं मुणिवरिंदेहि ॥५४॥ घुमायंत* पिच्ण रवि-ससिपिंप" " माहब पजसत। सो गए दिणाई" जीवर जल-फदिर चित्र" पमुषत" ॥५५॥ पपरससि)सराण (ग) पिष्ण फलालरेह" मज्मदेसंमि । सो जीवह पम्मासं सिद्ध सस्थाणुसारेण ॥५५॥ मिन" सरेहि" पिन्ग रवि-ससिपिंप प भाप खर" तस्स एम्मास(मास)माम इम" सिह पुपपुरिसेहिं ॥ ५७ ॥ मध्ये वमा लिन मासै परिवि या प युग प । पयामशा स पीपति दस दिवसांम परं बा ॥ ५९॥ बाधिा निपसन्द रवि-शशिषिम्य पश्यति पा सह । भूम्मा वस्मासुरन विवसानिविष्टम् ॥ ५ ॥ वाय रवि चन्द्रो नीठो पश्यति या बल वसाया। विषसचतुफ विधमिति ममिवं मुनिवरेनेः ॥ १४ ॥ भूमापम्त पश्यति रवि-अशिपिम्ब चापमा अन्नसम्पम् । स पर दिनानि जीवति बस-रुधिर एक प्रमुअन्वम् ॥ ५५ ॥ प्रचि-सूर्ययोः पश्मति कबरेखामिव मम्पोथे। स पीपति पण्मासााि शाम्रानुसारेण ॥५६॥ मिर्म सरैः पश्यति रवि-शशिनिम्म पापमा सम्प। वस पण्मासानायुरिवि शिष्ट पूर्वपुरुपैः ॥ ५० ॥ 1BP B माशेष Pमासिका 3BHI 4PTई। 5B GB रसो। 78 दिसा। 8 B पम्मोरिमा, 8 भोरमा। प्णि नि। 10 सित। 11 8 विधा। 12 दिए। 138 14 B P दिलाई। 15 P मिठो शितो। 1GS पर। 178 18 BROण। 10 BP स्साम्प्रे। 20 PRAE 218 Bwl "38 मान। 248 पूमा। 258 पि। 20 BI miung 27 BP निभाई। 28 BAAR S पिण। 29 मुरति। 308 ण। 81 Bशम। 328 श्रास्ति। 338 बिन। BP सोर्सि। 35BSti 36Pाम्मामा 376 पारस ·मो० ५८-६३] रिष्टसमुच्चयशास्त्रम् १२ पभणेइ निसा दिअहं दिअहं रयणी हु जो पयंपेई । तस्स लहु होइ मरणं किं बहुणा इय वियप्पेहि ॥ ५८ ॥ दिवसिही पजलंतोन मुणइ पभणेइ सीयलो एसो। सो मरइ तंमि" काले जइ रक्खइ तियसैणाहो वि ॥ ५९ कुच्चस्सुवरिम्मि" जलं दीयंत दिणं(ण)तयं च परिसुसइ । सो जीवइ सत्तदिणं किण्हे सुकम्मि विवरीए । ६० ॥ *भरिऊण तंदुलाणं रज्झइ कूरं [य] अंजली तस्स । ऊणे" अहिआपुण्णं "(पणे) जइ भत्तो होइ लहु मचू" ॥६॥ भोअण-सयण-गिहे वा हड्डे मिल्हंति जस्स रिट्ठाऊ। धावंति हु गहिएणं कुणंति गेहं व लहुमचू ॥ ६२ ॥ अहिमंतिऊण सुत्तं चलणं मविऊण तेण संझाए। पुणरवि पहायमविए ऊणे सुत्तम्मि जियई" मासिकं ॥६॥ प्रभणति निशां दिवसं दिवसं रजनी खलु यः प्रजल्पति । तस्य लघु भवति मरणं किं वहुनेति विकल्पैः ।। ५८ ॥ दिन्यशिखिनं प्रज्वलन्तं न जानाति प्रभणति शीतल एषः । स म्रियते तस्मिन् काले यदि रक्षति त्रिदशनाथोऽपि ।। ५९ ॥ कूर्चस्योपरि जलं दीयमानं दिनत्रयं च परिशुष्यति । स जीवति सप्त दिनानि कृष्णे शुक्ले विपरीतम् ॥ ६०॥ भृत्वा तण्डुलानां रध्यते कुरं चाञ्जलिं तस्य । ऊनोऽधिकापूर्णो यदि भक्तो भवति लघु मृत्युः ॥ ६१ ।। भोजन-शयन-गृहेषु वाऽस्थि मुञ्चन्ति यस्य रिटायुः । धावन्ति खलु गृहितेन कुर्वन्ति गेहं वा लघुमृत्यु ॥ ६२ ॥ अमिमव्य सूत्र चरणं मापयित्वा तेन सन्ध्यायाम् । पुनरपि प्रभातमापित ऊने सूत्रे जीवति मासैकम् ॥ ६३ ।। 1-1Sणिसा। 2 S दियहं। 3 P दियह, रयणी । 4S ढियह । 5 B पयंपइ। 7 B विअप्पेहिं। 8 BS पजलतो । 10 B सीमलो। 11Saम्मि। 12 B तिमस। 13 P नाहों। 14 S कुच्चसु। 15 P °ठवरम्मि। 16 B दिअंतं। 17 Sदिणत्तर्य । 18Sच य । 19 B किंण्ड, P किन्ह। 20 P सुकमि । * This verse 18 numbered twice in B 21 B तंदुलानां । 22 B 23 Sऊण | 24 P अहिआपुन, S अहिया पूर्ण । 25S कु। 26 P Sभष27Sमोयण। 28 S सयणम्मि ह। 298 मेहंति। S रिटा। 31 Bधादवि । 32 P गहिएण, S गहिए। 33 B ; S It is missing 34 Bहुल S लहुँ। | The second half of this verse is metrically defective. See Notes, 35S मज्झे। 36 B सुत्तमि । 36 B सुत्तमि। 37 B जीआइ । 6P इम। 9Sण । P कूर। मुन्, 30 B रिहा ·। रिटसमुषयमानम् [सो०६१-६९ असिये सियरत्त-पीया वसणा समस्स' मप्पणो नहा। पेई वप्पणयमि' यलहमरण तस्स निदिष्ट ॥ १४ ॥ बीमाए' ससिपि णिमा तिसंग"प सिंगपरिहीणं । उपरम्मि' माप" भाखर सो न* जीपेड ॥ १५ ॥ भाइय मयफविहीण मलिण" पद *पुरिससारिन्छ । सो जिमई" मासमेग" इय" दिट पुषसूरीहि ॥ १६ ॥ एपवितु मणिय" रिहं पुषागमाणुसारेण"। सुपपस्य" निमुणिनाउ* इणिह" स्वस्पररिह" ॥१७॥ दीसेइ जस्प रूप स्वस्थ त तु भण्णए" रिह। त पिहुणेपमेय" कहिलमाण निसामेह ॥ १८॥ छापापुरिसं सुमिण पथक्वं ता य लिंगनिहि। पर्णगय पुण भणिय' रिह रिहागमोहि" ॥१९॥ बसित-सित-रत-पीवान् वसनानम्यस्यास्मनोऽपवा। पश्यति दर्पमे व घुमरणं वस्म निर्दिष्टम् ।। ६४ ॥ द्वितीयायो अशिपिम्प पश्यति विषयमापदिनम् । परि धूमप्यायामासण स न बीपति ॥ १५ ॥ पपमा मृगाइविहीन मलिन चन्द्रं पुरपसरमम् । स जीयति मासमेकमिति लिष्ट पूर्णप्रिमिः ।। ६६ ॥ एवंविष मणि रिट पूर्वागमानुसारेण । सुपरम मिभूयवामिपानी रूपमयररिष्ठम् ॥ ६ ॥ एश्यते यत्र रूप रूपसं वायु मण्यते रिटम् । वदपि सस्तकमे कप्यमान निझामम ॥१८॥ मायापुरुपः स्वमा समं व्या व निनिरिटम् । ममग पुनर्मणिय R; रिटागम। ॥१९॥ 1B8सिमा। 2 Boसिम अन्मस्स । 4 B FTP रिपा। 6 Bरप्पमि रिप्पमम्मि । 6Bar 78विति88 दीपारा BP निमिवा। 108 विसि । 11 B संग। 18PRA 18P सपा। 14841 15 B मिमी 8 मसिन। 10 B 17Patros जोग 18 B मे STRI 19 BMI 208 पनि) 1 Part 229 पुष्पाबमाशुपारेन । 3P सुपडा। 24 B मिमुपिनमो 8 बिमुनिना। 23 PIRIS पति। 2G BB ARTI 28 P भाव मामिला। 29 BI 30 BRष पूरा दिन रे। 31 Sमसामे। 22 BANNI SUBPमि। 34P ममि35S पदापमतिं ।

·. ... लो० ७०-७४ ] रिष्टसमुच्चयशास्त्रम् पक्खालिऊण देहं सिवच्छादीहि भूसिओ सम्म । एगंतम्मि नियच्छ छाया मंतेवि' नियंअंगं ॥ ७० ॥ *ॐ हीं रक्ते २ रक्तप्रिये सिंहमस्तकसमारूढे कूष्मांडीदेवि मम शरीरे" अवतर" २ छायां सत्यां कुरु २ हाँ स्वाहा ।। इय" मंति" सवंगो मंती जोएउ" तत्थ वरछाया" । सुहदियहे पुचण्हे" जलहर-पवणेण परिहीणो ॥७१ ॥ समसुद्धभूमिएसे जल-तुस-अंगार-चम्मपरिहीणे । इअरच्छायाँरहिए तिअरणसुद्धीऍ" जोएह ॥७२॥ नियछायं (या) परछाया छायापुरिसं च तिविहछाया वि" । नायवा सा पयडा जहागमं निविअप्पेण ॥ ७३ ।। जा नरसरीरछाया, जोइज्जइ तत्थ इयविहाणेण । सा भणिया निअछाया निअमा सत्थत्थदरिसीहिं ॥७४|| प्रक्षाल्य देहं सितवस्त्रादिभिर्भूपितः सम्यक् । एकान्ते पश्यतु छायां मत्रयित्वा निजागम् ॥ ७० ॥ ॐ ही रक्ते २ रक्तप्रिये सिंहमस्तकसमारूढे कूष्माण्डीदेवि मम शरीरे अवतर २ छायां संत्यां कुरु २ ही स्वाहा ॥ इति मन्त्रयित्वा सर्वाङ्गं मत्री पश्यतु तत्र वरच्छायाम् । शुभदिवसे पूर्वाहे जलघर-पवनेन परिहीनः ॥ ७१ ॥ समशुद्धभूमिदेशे जल-तुष-अङ्गार-चर्मपरिहीने । इतरच्छायारहिते त्रिकरणशुद्ध्या पश्यत ॥ ७२ ॥ निजच्छाया परच्छाया छायापुरुषश्च त्रिविधच्छायाऽपि । ज्ञावव्या सा प्रकटा यथागमं निर्विकल्पेन ॥ ७३ ।। या नरशरीरच्छाया दृश्यते तत्रेदंविधानेन । सा भणिता निजच्छाया नियमेन शास्त्रार्थदर्शिमिः ॥ ७४ ॥ 1S पालिऊण । 2 S सिय। 3 P °वच्छाईहिं; S°वच्छाहिनवर 1 4 B मूसिर। 5 B एअंतमि, S एयतम्मि। 6 B निअच्छठ, S णियच्छठ । 7 P मंतेण। 8 B निभ'; S पिय * Ip S this mantra has been considered and numbered 9S it is missing 10 S 'कमारूढे । 11 PS सरीरे । 12 B Para is only once here 13 Bइअ। 14 S मतिय । 15 B जोए। 16 BP च्छायं। 17 P पुव्वन्हे। 18 B P एसे। 19 P जल। 20S इयर' ।। 21 P छायाइ। 22 P तिरयण',S तियरण । 23 P "सुद्धीह। 24 P नियच्छाय, Sणियछायं । 25 P छाय, Sठायं । 26 BP च्यामि । 215 28 P जान, Sजा पार । 29 Pच्छाया। 30 B एम। 31 B मणिमा। 32 P नियच्छाया, Sणियछाया । 33 P नियमा, S कहिया। 34 S सुत्तस्थ । as a verse. णायव्वा।

·रिष्ठसमुपयशास्त्रम् [स्ने०.५-18 जिइ माउरो'ण' पिण णियणया तत्पसंठियो णून। ता' जीवह वह दियइय मणिय सपलवरिसीहि ।। ७५ ।। दो णया' हुणियउण्ड" दुनि" दिणे होई" तस्स परजीय। मच्णय पिण" तस्स विजाणेह दो दियह ॥ ७ ॥ जस्स न* पिच्छ" या मती" वि य" सणियमाणों वि। तस्स हवई" परजीयं एगैदिण किं वियप्पेण ॥७॥ बसह-करि-कार्य-रासह- महिसी(सहपा(जे दिप] विविहरूबेहि। जो पिछई" निमणया" खहु मरण तस्स जाणे ॥ ७ ॥ मर पिई" निमणय महोमुह परमुह परिस्ति। सस्स लहु होइ मरण निदिह" सस्थइरोहिं॥ ७९ ॥ पपाखरो न पश्पति निगमायां पत्र संसिवो नूनम् । सर्दिजीपति दस दिषसानीति मनित सफ्सर्जिमिः ॥ ७५ ॥ काये बम पश्यति में विने मवति सम परणीयम् । अभायो पश्यति वस्स विनानीव दिवसौ ॥१॥ मम न पश्यति छापा मम्मपि प संपश्यनपि । वम भवति परखीपमेकविन बिकस्पेन ॥ ७ ॥ अपम-करि-का-सम-महिपायवैध पिविपस्पो। पा पश्यति मिठायो मधु मरणं व बानीत ॥ ७८ ॥ भप पश्यति मिसळायाममोमुसा पराभुना र विक्षिप्ताम् । वस मनु मबति मरण निर्दिष्ट शामविति ॥ ७९ ।। । 128 17 अपमा + In B this romo is not to be found. 18 परो । Pel 38 पेफा। 4P पिपणा। BP पूर्व। 8 BB सो। निमो। 8Bारा। 9PrI 10 Pनिवा 118 रोग्यि। 13P ची। 148 पेपर। 16 B मिर्ष। 168मा 18 B P संवी। 19 BREA 20 B समिपमानो, Pसविषयमाने। 18 हो। 23 Bp 8 पर। 298 मिन। 24 Pम। 25BER सोगा। 20 Bी। 78 पेपम। 28 P निवावा, 8 दिसणारा 998 पेपण। 30 PAषपाषा निषण। 31 B ET, P I ३ परिव38A ·28 लो०-८०-८५] रिष्टसमुच्चयशास्त्रम् धूमंतं पजलंत छायाबिंब नियच्छए जो हु । तह य कबंध पिच्छह लहु मरणं तस्स नियमेण ॥८॥ नीला पीयाँ किण्हा अह रत्ता जो णिअच्छए छाया। दियहतयं च चेउकं पणगं च छरत्तियं" तस्स ॥ ८१॥ जो णियछायाबिंब कहिजतं निएइ पुरिसेहिं । कसणेहि" तस्साऊ" एगदिणं होइ णिभंत" ॥ ८२ ।। सर-सूल-सवलेहि य कोत-णाराय-छुरिअभिन्नं वा। छिन्नं खग्गाईहि अ *कयचुण्णं मुग्गराईहिं" ॥ ८३॥ सो जियई सत्त दियहा छायाधिवे(च) णियच्छए" पूर्ण। रोवंतं जो पिच्छइ लहु मरणं तस्स णिदि ॥ ८४ ॥ इदि भणिया णियछाया" परछाया वि अहवेइ नियरूवाँ। किंतु विसेसो दीसह जो सिट्ठो सत्थइत्तेहिं ॥ ८५ ॥ धूमायन्तं प्रज्वलन्तं छायाविम्बं पश्यति यः खलु । तथा च कवन्धं प्रेक्षते लघु मरणं तस्य नियमेन ॥ ८०॥ नीलां पीतां कृष्णामथ रक्तां यः पश्यति छायाम् । दिवसत्रयं च चतुष्कं पञ्चकं च षडात्रिकं तस्य ।। ८१ ॥ यो निजच्छायाविम्वं कृत्यमानं पश्यति पुरुषैः । कृष्णैस्तस्यायुरेकदिनं भवति निर्धान्तम् ।। ८२ ।। शर-शूल-सर्वलाभिश्च कुन्त-नाराच-च्छुरिमिर्भिन्नं वा । छिन्नं खड्गादिभिश्च कृतचूर्ण मुद्गरादिभिः ॥ ८३ ॥ स जीवति सप्तदिवसांश्छायाविम्वं पश्यति नूनम् । रुदन्तं यः प्रेक्षते लघु मरणं तस्य निर्दिष्टम् ॥ ८४ ॥ इति भणिता निजच्छाया परच्छायाऽपि च भवति निजरूपा । किन्तु विशेषो दृश्यते यः शिष्टः शास्त्रविद्भिः ॥ ८५ ॥ 1B पजलत। 2 B निअच्छए, S णियच्छये । 3 Sकवधे। 4 S पेच्छह । 5 B निभमेण, Sणियमेण । 6Sणीला। 7 B पीमा। 8P किन्हा। 9B द्विमहत्तय, द्वियहवय । 10Sपुणप। 11 B छरित्तिय, Sछयरत्तय। 12 B निअ. छायाविव; P नियच्छायायियं । 13 P निएहिं, S णिएहिं। 14 B कस्सणेहि अ3 S कस्सणेहि। 15S तस्साद । 16 B एअ, S एयौं । 17 BP निम्मंतो। 18 BS सव्वलेहि। 19 Bअ। 20 B कुत', S सुकौत। 21 P छुरिममि । 22S भिण्ण। 23B छिपणं । 24 P S खग्गाइहि । 25 Sया। # From this onwards, some thirteen verses are missing in B. 26P चुम्नं । 27 S मुग्गराईहि। 28 P जीयइ। 29 P दियहे। 30P छायाबिंवे । 31P नियच्छए। 32 P vणं । 83 8 पेच्छद। 34 P निटि । 35 Pइइ । 36P 37 Pच्छाया। 38Pच्छाया। 39S जा चिय। 40 S इयरूवां। भणिआ।

·रिमसमुषयमालम् [०८-११ मारूवो हि शुषाणो णाहियमाणवजिओ गुण । पक्लालाविय देहे(ई) लेविजा सेयगषेण ॥ ८॥ 'अहिमसिकण देहं पुषस्थमहीयसम्मि' परपुरिसा'। वसेह सस्स या परिऊण भाउरस्सेह॥८॥ विंका अहया अदा महोमुहा परमुहा हजाणया। पिष्णकोई आठरो' सो को दिया जिया"णि मतो" ८८ इसमाणा रोषती पाषती एयपरण-इगहस्था। कपणचिहरेहि रहिमा परिहीणा जाणु-माहेहि" ॥८॥ फरि सिर नासाहीणा कर-घरणविवजिया तहाने"। रुहिर-चसोल पूय मुंघाती" भइव सलिल बा ॥९॥ महवा अग्निफलिंगे" मुची जो" णिएई" परणया"। तस्स फणिना" एव आएस सस्थविट्ठीए ॥ ९१ ॥ भविस्मो हि पुबोन्प्रधिकमाममर्जियो मूनम् । प्रयास्प पर लिप्यते अवगन्धेन ।। ८५ ॥ भमिमा पूर्वसमहीवछे परपुरपाः । वसंपववस छापो मृत्वाऽनुरायो।। ८७ ॥ पत्रमपमाऽमोमयोमुसो परारमुला खलु यविष्ठायम् पश्पमातुर दिवसौ बीपति निम्तिः ॥ ८८॥ इसन्ती रुपती पापम्दीमेकपरणामेकहखाम् । कमपि रहिसा परिहीनो बानु-बाामिः ॥ ८९ ॥ कवि-शिरस्-नासादीनां हर-वरणविपर्मियों पया चैप । रुचिर-पसा-चैछ-भूमानि मुमन्त्रीमपमा सहि पा ॥ ९०॥ अपबामिकृविज्ञान मन्ती या पश्यति परषायाम् । वम सुरुषमारेसं शासमर ॥ ९१ ।। 1 PM • In P this Yorre is doably nombord ag 85 प्रवचमपनि। 38 "मुसो। Termo u bumbered u 87 68 It is muung 7P पाया। 88 पेम। 98 पसा। 10P 11 Pी। 13 PAमठो। 18 Porn 14P शिरदि। 158 बाईदि। 168 माहीयो। 178। 18 Pr! 10P बुरी। 20 Plu in umng IP पत। 22 SH 24P नपर। 96 Pपापा । 288मेवा। +- पाया। 6वभाग 1 IPth 238 ·१७ V श्लो०-९२-९७] रिष्टसमुच्चयशास्त्रम् हसमाणीइ छमासं दो दियहा तह य तिपिण' चत्तारि । दो इग वरिस छमासं एगदिणं दुन्नि वरिसाई ॥१२॥ दो दियहा य दिणटुं छम्मासा ती(ते)सु पवरठाणेसु । एयं" दो तिपिण" दिणे तह य दिणद्धं च पंचेव ॥९३ ॥ लहुमेव तंसु दियह (तस्स जीयं) नायव एत्थ आणुपुवीए। परछायाए" Yण" णिदिट्ट" मुणिवरिंदेहि ॥ ९४ ॥ एवंविहपरछाया" णिहिट्ठा विविहसत्यदिहीहिं"। एम्हि छायापुरिसं कहिजमाणं णिसामेह ॥ ९५॥ मय-मयण-मायहीणो पुत्वविहाणेण जं" णियच्छेद । मंती णियवरछायं छायापुरिसो हु सो होइ ॥ ९६ ॥ *समभूमियले ठिच्चा समचरणजुओ" पलंबभुअजुअलो। बाहारहिए धम्मे विवजिए खुद्दजंतूहि ॥ ९७ ॥ हसन्त्यां षण्मासान् द्वौ दिवसौ तथा च त्रीश्चतुरः । द्व एकवर्ष षण्मासानेकदिनं द्वे वर्षे ॥ ९२ ॥ द्वौ दिवसौ च दिनाष्टकं षण्मासांस्तेषु प्रवरस्थानेषु । एक द्वे त्रीणि दिनानि तथा च दिनाधं च पञ्चैव ॥ ९३ ॥ लम्वेव तस्य जीवितं ज्ञातव्यमत्रानुपूर्व्या । परच्छायायां नूनं निर्दिष्टं मुनिवरेन्द्रैः ॥ ९४ ॥ एवंविधपरच्छाया निर्दिष्टा विविधशाखडष्टिभिः । इदानी छायापुरुषं कथ्यमानं निशामयत ॥ ९५ ॥ मद-मदन-मायाहीनः पूर्व विधानेन यां पश्यति । मन्त्री निजवरच्छायां छायापुरुषः खलु स भवति ॥ ९६ ॥ समभूमितले स्थित्वा समचरणयुगः प्रलम्बभुजयुगलः । बाधारहिते धर्मे विवर्जिते क्षुद्रजन्तुभिः॥ ९७ ॥ इत्य। 11S हसमाणए। 2P तिन्नि। 3 S इग्ग। 4 S छमासं। 5S एय। 6S दोणि। 7S वरिसाद । 8Sज। 95 पचर । 10 Sयाणेसु। 11 P ए 12 Pतिनि। 13Sपंच वा। 14 S सुदियहे। 15 Sणेयन्त्र । 16P 17 P च्छायाए। 18 P agi ! 19 P निहि। 20 S वरिदेहिं। 21 P एवचिय। 22 P°च्छाया। 23 P निहिट्ठा। 24 P ट्ठिीए। 25 P इन्हि । 29 P च्छाय। 26 P निसामेह। 27S ज| 28 P निय° । * The gap of thirteen verses in B stops here and the verses regularly begin in B from this onwards. 30 B कयमिभले। 31 B समचरणजुट, S समचरणजुव । 32S लेवभूषजुमवको। 33S माहा 1 34 B धम्मे । 358सुरंजंताहि । रिष्ट०३ ·- , १६ रिसमुपयसासम् [स०८५-१ अइस्यो दि भुषाणो णाहियमाणवनिमओ ण । पफ्स्यालापिय देहे(ई) लेविना सेयगषेण ॥८॥ *महिमतिरूण देई पुषस्थमहीयलम्मि परपुरिसा। दसेह तस्स या धरिफण भाठरस्सेह' ।। ८७ ॥ पिंफा महषा अदा अदोमुहा परमुहा हे जाणा' । पिरुण(ब) माउरों सोदो दिषहा जियई"णिमतो" ८ इसमाणा रोषप्ती पाषती एयधरण-गहत्या । कपणचिहरेदि रहिमा परिहीणा जाणु-बाहेहि ॥ ८९॥ करि सिर-नासाहीणा" कर-परणविषनिया तहानेर"। रहिर-बस सेह-पूय मुंपती" अहव सलिल वा ॥९० ॥ आहवा भग्निफलिंगे मुपती जो णिएई परणया। तस्स कुणिमाई" एव भाएसं सस्पदिहीए ॥ ११ ॥ पतिरूमो है मुवोनापिकमानवनियो मूमम् । मझाम र लिप्प येवगन्मेन ।। ८६ ॥ ममिमम्म रई पूर्वसमहीदछे बरपुष्पाः । पसमय वम छायो लानुरायेद ॥ ८ ॥ पामयवा मधोमुखां परामुखो सा परिच्छापाम् । पश्यमातर सो विषसौ पीपति मिर्धान्तः ॥ ८८ ॥ इसवी वववी भाषम्तीमेकपरणामेकहखाम् । कर्णपिरै रहिता परिहीनो बानु-माहुमिः ॥ ८९ ॥ कटि-शिरस्-नासाहीनो पर परमविवर्षिया मारेर । रुपिर-पसा-वेल-सूयनि मुन्नम्तीमयमा सछि बा ॥ ९॥ नपपाऽमिसलिमाम मुखम्ती या पश्यति परमायाम् । वस्मषमारे भामरमा ॥ ९१ ॥ 1PM * In P thu teve in doubly numbard as 85 पुसमरियामि। 38पुतो। 4P पाला। 58 बाग। In Pthe Terro is bomberod us 87 68 it is muung 10Pा 11 Pोगा। 12P ममतों। 13 Pri 14 Poपिपरे । 158 चाहेन। 16 8 माही। 178| 18Prer! 10P पुस्ती। 20 म्पि in russing 21 P गिरि। Stी। 24 PAण। Pणना। 28। - P 7Pा।88 98सा। 28 S1 ·श्लो०-९२-९७] रिष्टसमुच्चयशास्त्रम् १७ हसमाणीई छमासं दो दियहा तह य तिण्णिं चत्तारि । दो इग' वरिस छमासं एगदिणं दुन्नि वरिसाई॥१२॥ दो दियहा य दिणटुं छम्मासा ती(ते)सु पवरठाणेसु। एयं" दो तिणि दिणे तह य दिणद्धं च पंचेव ॥ ९३ ॥ लहुमेव तंसु दियह" (तस्स जीयं) नायवं" एत्थ" आणुपुबीए। परछायाएं" णूणं णिदिह मुणिवरिंदेहि ॥ ९४ ॥ एवंविहेपरछाया णिद्दिद्या विविहसत्यदिट्ठीहि । एहि छायापुरिसं काहजमाणं णिसामेह ॥ ९५ ॥ मय-मयण-मायहीणो पुत्वविहाणेण जं" णियच्छेइ । मंती णियवरछाय" छायापुरिसो हु सो होइ ॥ ९६ ॥ *समभूमियले" ठिच्चा समचरणजुओ" पलंबभुअजुअलो"। बाहारहिए घम्मे विवजिए खुद्दजंतूहि ॥९७ ॥ हसन्त्यां षण्मासान् द्वौ दिवसौ तथा च त्रींश्चतुरः। द्व एकवर्ष षण्मासानेकदिनं द्वे वर्षे ।। ९२ ॥ द्वौ दिवसौ च दिनाष्टकं षण्मासांस्तेषु प्रवरस्थानेषु । एक द्वे त्रीणि दिनानि तथा च दिनार्धं च पञ्चैव ॥ ९३ ॥ लध्वेव तस्य जीवितं ज्ञातव्यमत्रानुपूर्व्या । परच्छायायां नूनं निर्दिष्टं मुनिवरेन्द्रैः ॥ ९४ ॥ एवंविधपरच्छाया निर्दिष्टा विविधशास्त्रदृष्टिभिः । इदानी छायापुरुषं कथ्यमानं निशामयत ।। ९५ ॥ मद-मदन-मायाहीनः पूर्व विधानेन यां पश्यति । मत्री निजवरच्छायां छायापुरुषः खलु स भवति ॥ ९६ ॥ समभूमितले स्थित्वा समचरणयुगः प्रलम्बभुजयुगलः । वाधारहिते घर्मे विवर्जिते क्षुद्रजन्तुभिः॥ ९७ ॥ 84 इत्य। 2P तिनि । ' 1S हसमाणए। 3S इग्ग। 4S छंमार्स। 5S एय। 6S दोणि। 75 परिसाइ । 8SI 95 पचर। 10 S त्याणेसु। 11 P ए। 12P तिनि। 13 S पच वा। 14 S सुदियहे। 15 Sणेयम्वं । 16 P 17 P °च्छायाए। 18 P agi ! 19 P निहिट्ठ। 20 S °वरिदेहि। 25 Pइन्हि । 21 P एवचिय। 22 P °च्छाया। 23 P निद्दिट्ठा। 24 P दिट्ठीए । 29 P च्छाय। 26 P निसामेह। 27 Sज। 28 P निय° । * The gap of thirteen verses in B stops here and the verses regularly begin in B firom this onwards. 30 B कयमिभले । 31 B समचरणजुट, S समचरणजुव । 32 S लेवभूवजुमवलो। 33 S चाहा 1 34 B धम्मे। 35 Sसुरवंताहि । रिष्ट. ३ ·१८ रिष्ठसमुपधासम् [से. १०-१ नासग्गे पणमझे गुन्हें चलणतदेसं-गयणयठे। माझे णयापुरिसं मणिम सिरिजिणवारदेण ॥ २८३ मिमाया गयणयले जिएइ परिषिविया पुर" जाम । ताधिय" सो जीपह" दिहीए" विविड्सस्भाण" ।। ९९ ॥ जई" पिच्छए गयणयले जयापुरिसं सिरेण परिहीण। जस्सस्ये जोहबद सो रोई गिया" एम्मासं ॥ १० ॥ चलणविहीणे दिवे परिसतय जीषिम खे तस्स। णपर्णविहीणे दिहे" परिसमु निविभप्पेण" ॥१०॥ जाणुविहीणे भणिम" इगवरिस तह प जघपरिहोणे। महावीसं मासे कविहीणे" पथदह ते वि॥ १०२ ।। महेव"मुणह मासे हिमयपरिवबिएण(ण) दिवेण । णमति" [य]निषियप्पे" दिय" ममरहिएण ॥१०॥ मासामे बनमध्ये गये बरपायदेश-गगनतछे । माहे यापुरुपो भनिता मीनिनवरेण ॥ १८ ॥ मिगळा गगनतले पश्यति प्रतिविम्बिवो स्फुट पावत् । वावरेस जीवति मा विविपनामाणाम् ॥ ९९ ॥ परिप्रेक्षते गगनव यापुर शिरसा पग्रिीनम् । परमार्य रश्यते स रोगी जीववि पण्मासान् ॥ १० ॥ परणविहीने से पर्पवयं प्रीषिवं मवेतम । नयनविहीने ऐ वर्षयुग मिसिस्पेन ॥ ११ ॥ भानुमिहीने ममिटमेण पपमपरिही। पारानिर्वि मासान कटिहीने मसल खानपि ॥ १.२॥ अष्य मानीव मासाम् पयपरिवनिवेन योन। बामवे मिकिपेन पर निमसात् गुपीतेन ॥ १.१॥ 1Sसमी) 28। 8 Bयस पेस। Batण P) BUR Pमपुरि। 68 प्रविष। PARMA नाममा8 P निध। BB परिषिविमा विधि। 108) 11 B माविमा परिप। 18 Bोई, मोह। 1880 1488 हमार। 188। 188 पपा। 17 Pा। 18 BAAP मर) 198बरसा 208 नि। 21 B मा Pममा 22Bw P बीए) 238 । 48 निमियप्पेब। 258 पनि) 388TI 278ोणे। 188 मे। 298 पर। 208 पसिएम। 1P RAI हो। 2 BAAR SAणाने। 28 BRAZ।

·लोक १०४-१०९] रिष्टसमुख्यशास्त्रम् १९ करजुअहीणे जाणहं दियहचउकं च वाहहीणेण । दो दियहे एगदिणं अंसयरहिएण जाणेह ॥ १०४ ।। जइ दीसइ परिपुण्णं अंगोवंगेहि छायवरपुरिसं । ता जीवइ बहुकालं इय" सिटुं मुणिवरिंदेहि ॥ १०५।। अच्छउ जीविय-मरणं लाहा-लाहं सुहा-सुहं तह य । अन्नं पिजं जि" कन्नं तं जोयह छायपुरिसम्मि ॥१०६ ॥ एवं छायापुरिसो निदिहो" अन्नसत्थदिट्टीए। रिट्ठ रूवं सुमिणं कहिज्जमाण" निसामेह ॥१०७॥ अथ खमानि(?)। वाय-कफ-पित्तरहिओं समधाऊ" जो जवेई" इय मंतं । सुत्तो निसाएँ पेच्छद सुमिणाई ताई पभणेमि ॥१०८॥ ॐ ह्रीं पण्हसवणे क्ष्मी स्वाहा । काऊण अंगसोही सियभूसणभूसिओ हु भूमीए । जविऊण इमं मंतं सोवउ सियवथपिहियाए ॥ १०९॥ करयुगहीने जानीत दिवसचतुष्कं च वाहुहीनेन । द्वौ दिवसावेकदिनमंसकरहितेन जानीत ॥ १०४॥ यदि दृश्यते परिपूर्णोऽङ्गोपाङ्गैश्छायावरपुरुषः । तर्हि जीवति वहुकालमिति शिष्टं मुनिवरेन्द्रः ॥ १०५ ।। आस्तां जीवित-मरणं लाभ-अलाभं शुभ-अशुभं तथा च । अन्यदपि यदेव कार्य तत्पश्यत छायापुरुपे ॥ १०६ ॥ एवं छायापुरुपो निर्दिष्टोऽन्यशास्त्रदृष्ट्या । रिष्टं रूपं स्वप्नं कथ्यमानं निशामयत ॥ १०७॥ अथ स्वप्नाः। वात-कफ-पित्तरहितः समधातुर्यो जपतीमं मत्रम् । सुप्तो निशायां पश्यति स्वप्नांस्तान् प्रमणामि ॥ १०८ ॥ ॐ ही पण्ड्सवणे क्ष्मी स्वाहा । कृत्वाऽङ्गशुद्धिं सितभूषणभूषितः खलु भूमौ । जपित्वमं मनं स्वपितु सितवनपिहितायाम् ॥ १०९ ।। 1Sकरजुय। 2 S जाणहिं। 3 B दिमह° । 4 BS व। 5 B वाह', S वाहु। 7 B एम, S एय° । 8 P परिपुलं । 9 PS अंगोवंगेहिं । 10. B च्छायवपुरिसो, S छायवरपुरिसो। 11 Bभ। 12 BS वरिदेहि। 18 B जीविभ। 14 Sसुण। 16 P जोमह, S जोय । 17 S णिहिटो। 18 PS अस्य। 19 BS व Pस्व व । 20S सुविणं। 21 B कहिमाण 229 णिसामेह। 23-24 Boपित्त-कफ । 25 S रहित्तु । 26. B समधाओं; F 27 Sजवइ। 28 Bइ, S य । 29 Sणिसाए। 30 BP सुमिणाई। 1B पिष्ठए पिच्छए, P पिच्छए । 32 B ताए, P ताइ । 33 B पण्ण',Put 34 B foi 35 S it is missing 36S.सिमः।। 6 B दिअहे। 15B ज। समधाउ। , . प्र ·२० रिष्टसमुपयशासम् [को० १९०-१११ उववास-मोणजुत्तो बारेमविषनिमोहुतदियो। विकहा-फसायहीणो भनिता तम्मि दियहम्मि ॥११॥ जाइकुसुमेहि जविनों सिम्मइ मतो हुदहसहस्सेनि । एवं' प होमविहिमो" गुग्गुरु-महुरचरण तु ॥ १११॥ दुविह ह होई समिण देवईफहिम" च तह य सहज"। जस्प जषिबाइ मतो देवर्षकहिय" "त हो ॥ ११२॥ इयर मतविहीण सिमिण" " लहर को वि गिम्मत । चिंताएं परिहीण समपाउँसरीरसंठाणो" ॥ ११३ ।। "दुखिए पि एयरूपं फहिलमाण तु त" णिसामेह"। विविहागमैजुप्तीए समासको विविहभंगेहि ॥ ११ ॥ विह परिसाणि तय" एम्मासं त" मुह वा दिया। जहकमसो नाय" सिमिणस्प" रयणिपहरेहि ॥ ११५ ॥ पपास-मौनयुक्त भारम्भपिवर्णितः स वदिषधे । विकपा-पायहीन भासित्ता पस्मिन् दिवसे ॥ ११०॥ जाविसमैजेपितः सिम्पति मया लाल दमसाः। एवं होमविपितो गुग्गु-मपुरत्रस्त ॥ १११ ॥ हिनिमस्तु भवति समो देववापितम समा सामान्य । पात्र गप्पवे मनो ऐषवाकमिव स भवति ॥ ११२ ।। इवये मप्रविहीन समं पं ग्मते कोऽपि मिम्तिम् । चिम्वया परिहीन समपातुमरीरसंस्थानः ॥ ११ ॥ विनिममप्येकाप कप्यमान निशामपत्र । विविभागमयुक्त्या समासवो विविमम॥ ११४॥ पख पोणि वर्ष पप्मासोच वानीत पक्ष दिवसाम् । पवार्म ज्ञातम्या समारमनीमारी॥११५॥ 1 B स्व। 9 B पनि विपबित। 3 B_ith misings Boदनई दियो। 6BP पिण्य। 6 Bहमम्मि। 78 8 BPP पर्ष। 108 बवित। 118 गुमा। 198 It umlaing 18 BRAPषर । 14मी। 15 8 मार्च। 16 B देवि Pदेवर। 17 B मीन। 18 Bi 10 BAR | 20 B विनं। 21 B192 निम्म। 20 B विणपरेवाए। 84 8 समपार। 25BPoमच। B tha verso la doably numbered on 11%, 26 BTI 27 Bol 98 Bणिसामे PAसामेर। 20 BRविहगुम। 30 BP Hमासमो। antit In B 118 and 114 ure miming and thle Torte le nombered 88833Stumtning BDS1 35 BARI लिहा। 368 वार्य । 97Bप्रमियर सिविल। -- । .. 318 13115 ·89 लो० ११६-१२१] रिष्टसमुच्चयशास्त्रम् २१ कर-चरण-जाणु-मत्थय-जंघ-सय-उयरंवजिया पडिमा। जो रयणीऍ पसुत्तो णियच्छए जिणवरिंदस्स ॥११६ ॥ अह जोजस्सय भत्तो सो(स) हवे(व) देवस्स निविअप्पेण'। छत्ते (तं) परिवार वा तस्स फलं तं निसामेह" ॥ ११७॥ *करभंगे चउमासं चरणेहिँ मुणिज तिणि वरिसाइं"। जाविहीणे वरिसं सीसम्मि य" पंच दियहाई" ॥ ११८ ॥ जंघासु दुपिण" वरिसं अंसयभंगम्मि एयमासं तु । उयरविणासे दिढे पडिमाए अट्ट मासे य ॥ ११९ ॥ छत्तस्स रायमरणं भंगे दिट्टम्मि" होई" निभंतो। परिवारस्स" य मरणं णिअच्छिए होई परिवारे ॥ १२०॥ एवं नियडा-नियर्ड णा देवादियाईपरिवारं । देविमहंवाईणं" कुणे इह झत्ति आएसं ॥ १२१ ।। कर-चरण-जानु-मस्तक-जद्धा-अंसक-उदरवर्जितां प्रतिमाम् । यो रजन्यां प्रसुप्तः पश्यति जिनवरेन्द्रस्य ॥ ११६ ॥ अथ यो यस्य च भक्तः स भवति देवस्य निर्विकल्पेन । छत्रं परिवार वा तस्य फलं तन्निशामयत ॥ ११७ ॥ करभड्ने चतुरो मासांश्चरणैर्जानीत त्रीणि वाणि जानुविहीने व शीर्षे च पश्च दिवसान् ॥ ११८ ॥ जङ्घासु द्वे वऽसकभग एक मासं तु । उदरविनाशे दृष्टे प्रतिमाया अष्ट मासांश्च ॥ ११९ ।। छत्रस्य राजमरणं भङ्गे दृष्टे भवति निर्धान्तम् । परिवारस्य च मरणं दृष्टे भवति परिवारे ॥ १२० ॥ एवं निकट-अनिकटं ज्ञात्वा देवादिकादिपरिवारम् । देवीमखवादिनां करोतीह झटित्यादेशम् ॥ १२१ ॥ 1 BP जघ। 2 Bउमर। 3P रयणीइ। 4S सुत्तो। 5 B निमच्छए। P लियच्छए। 68 पय । 7 P निवियप्पेण, S णिन्वियप्पेण । 85छत्त। 95 परिवार। 10S जुवा। 11 S णिसामेह । * In B this verse and the next one are interchanged 12 P चठम्मासं। 13 Pतिन्नि । 14 S चरिसाइ। 15 S जाण्णु । 16 Pउ। 17 S दियहाइ। 18 P दुन्नि, S दुणि। 19 B मसयं । 20S लिंगम्मि । 21 P एग°। 22 B उभर, P ऊयर। 23 B दहे। 24 P भ । 25 B छत्तसय । 26 P दिमि । 27 B होई। 28 S णिव्भतो। 29 B परिकरस्स। 30P नियच्छिए, Sणियच्छिए। 31 B होई। 32 S परिवारो। 33S it 18 missing 34 S णियढाणियह । 35 P नाउ, Sणातु । 36 B देवदआइ, S देवदाएकरे। 37, P °घाईणं, S°वाएण। 388 ऊणोयदि।-39 B दुह । ।

·- रिटसमुपयशासम् [१५५-१० जा सुमिणम्मि विलिना वजह का बाप निहि। भाइमा कुणेई पदी मासजुय जीवए सो' ।। १२२ ।। दक्षिणदिसा मिजादि महिसे खरोटेहि जो सुमिणम्मि। धय-तिल्लेहि बिलि" मासिक" सो दु"जीवेइ ॥ १९ ॥ रवि-पदार्ण गहण भाषा भूमीह" णियह" परण पा। जोसुमिणम्मि"णियण"सौ जीवासमहिम मासं ॥१४॥ *कर-परणतलं पतहा पक्वालिम" लापिऊण एक्सरस । निषाविम" धुप्प सोलह फि" जाण समदिर्ण ॥ १२५ ॥ फसणपुरिसेहि णिजा" सुमिणम्मि"4" फडिऊण गेहामों"। सो"ण" इफमासं जीषा स्थिति" संदेहो ॥ १२ ॥ जो भिजह सत्पेण खग्म सस्पेण" अहवइ मरेइ । सो जीषा पीस दिणे सिमिणमि" रसायो" जाओ ।। १२७॥ परि खमे विडीपते खापते कारपवा गुः। आप पा करोति छर्दि मासयुग पीवति ॥ १.२२ ॥ पपिपरियाया मीयते महिप-सर-नमा लष्ठ समे । पृक्-बिलिप्ते मासे सजीपति ॥ १२ ॥ रवि बायोहणमषा भूमौ पश्यति पतन का। पा एमे पश्यति स जीवठि समपिर्क मासम् ।। १२४ ।। पर-परणवपमा प्रधात्म सागयित्वा ममारसम् । निष्पाप पू वो मनु पंक्षधे वानीहि सप्त बिनानि ।। १२५ ।। कृष्णपुरपैन म सोच कसा हात् । म पुनरे मासे पीवति माळीति सना ॥ १२६॥ पो मिपते इमेणबसेन मियते । सपीवति विशति दिनानि सो रसावले पाव ॥ १२ ॥ IBABप्पेह। 8 Bet। 1858 हो। 6 BPol 78 MIS PATEI O BANU PAYLI 10 8 119 भयो। 18 P। 18 P पुम्मनमि। भुमिपी। 14Pी। मा। 16 B PTI 17 P भाल। 18 BS एमीए। 19 B It: missing Pot। 20 S समिमि । 1 BRAR Pण। Bit Bअमदि। * This raw . mising ins 28P पसाहिर 4P निमाविया 2 BRA। 98 BP पुरिदि। 27P मया। 8 Boमामा 90 BEI 808 माद। 31SHI 828। 33871 38 Bit is mutog Thla vorn in not to be found in der 38 Pो 37 Pमच। 88 P सुमिमम्मि। Pred। 168 । 34RP ·लो० १२४-१३२] रिष्टसमुचयशास्त्रम् सिमिणम्मि' अणचंतो णिज्बई बंधेवि रत्तकुसुमाई। कालदिसाए जीवई मासिकं सो फुडं मडओ ॥ १२८ ॥ रुहिर-वस-पूज-तय-घय-तिल्लेहि य" पूरियाइ" गत्ताए। जो हु णिवुड्डइ सुमिणे मासिक" जीवए सो दु" ॥ १२९ ।। इदि भणिों सुमिणत्थं निदिह जेम पुबसूरीहिं । पचक्खं रूवत्थं कहिजमाणं निसामेह ॥ १३०॥ जं दीसडू दिट्टीए रिटं अह किं पि तस्स ए पूर्ण । तं भन्नई" पचक्ख" रिहं से देवपरिहीणं ॥ १३१ ।। सयलदिसाउ णियच्छइ हरिहरिया एत्थ सो लहुं" मरह। सेयं भणेह पीयं दियहँतयं जीवए सो दु" ॥ १३२ ॥ स्वप्ने च नृत्यश्नीयते बवा रक्तकुसुमानि । कालदिशायां जीवति मासैकं स स्फुटं मृतकः ॥ १२८ ।। रुधिर-वसा-पूय-त्वच-घृत-तैलैश्च पूरिताया गर्तायाम् । यः खलु निमज्जति स्वप्ने मासैकं जीवति स तु ॥ १२९ ॥ इति भणितः स्वप्नार्थो निर्दिष्टो यथा पूर्वसूरिभिः । प्रत्यक्ष रूपस्थं कथ्यमान निशामयव ॥ १३०n यद् दृश्यते दृष्ट्या रिष्टमथ किमपि तस्यैवं नूनम् । तद् भण्यते प्रत्यक्षं रिष्टं तस्य दैवपरिहीनम् ॥ १३१ ।। सकला दिशः पश्यति हरिद्धरितोऽत्र स लघुम्रियते । श्वेतं भणति पीतं दिवसत्रयं जीवति स तु ॥ १३२ ॥ 11 P सुमिणमि । BP नष्चतो। 4 P निजह। 55 वधेति । कुसुमाइ। 7 8 जीव । 8S मासेकं। 9Sमरइ। 10 B भA, Srमय । 11 P वह', S°तहा। 12 S °तिलेहि । 13 B म । 14 B भरिमाए; P पूरियाए। 15 S गचाइ। 16 B निबुद्ध; P नि-वडइ । 17.S मासेक । 18 BP 219P ह। 20 S भणिय । 21 P सिमणत्थं, S सिमिणत्यं । -22.S णिहिट। 23 B जेव: P जहा। 24S णिसामेह ।' 25 S तग । '26 Bण । -27 B भइण; 8 भणिय । 288 परख। 29 B तिमल: P नियच्छह । 30 B हरिहरिमा। 30 B हरिहरिना। 31 P डूत्य । 32 BS राहु। 38B मरह । 34 B से। 358 पी। 36.8 दिनह। 37 BP 1 .

·रिसमुपयशासम् [को०१५-१६ जह समिणम्मि विलिलई स्ना कादि बाहर गिदेहि। मावा फुणेई पदी मासजय' जीवर सो॥ १२ ॥ दयिखणदिसाएँ मिजादि महिस-वरोष्टेदि"जो सुमिनम्मि। घय-तिले विलिते"मासिक" सो दु"जीवेश ॥ १२ ॥ रवि-दाण" गहण महषा भूमीई णियई"परण था। जोसुमिणम्मिणिपाइ" सो जीवा समाहिम मासं ॥१४॥ *कर-परणतलं च सा पफ्सालिम तापिरुण लपलरसे । निधाविम" भुप्प लहु फिइ" आण सतदिणं ।। १२५ ॥ फसणपुरिसेवि णिवाई सुमिणम्मि" कहिमण गेहाओं"। सोमण मास जीवाणस्थिति" संदेहो ।। १२६ ॥ जिो मिजद सस्पेण स्वम" सस्पेण" मा मरेर । सो जीया पीस दिणे सिमिणमि' रसाव जाओ ॥ १७॥ पति ममे विलीयते बाप कारिपपा गमः। बम पा करोति धर्वि मासयुग जीवन्ति ॥ १२२॥ दमिपविशाया मीपवे महिप-मर-अष्ट्रेया बहु समे । भूत-विलिसे मासे सजीपति ।। १२३ ।। रवि-सम्योर्मदपमयमा सूमौ पश्यति पवनं पा । पास पश्यति स पीपति समपिर्ष मासम् ॥ १२४ ।। कर-परपवनपा प्रशास्म छागपिस्वा अक्षारसम् । निष्पाप पूर्ण वदो गमु प्रक्षो बानीहि म विनानि ॥ ११ ॥ रुपपुरुपैनीस्ते सोमा गेहात । स पुनरेक मास प्रीवति मातीति समा॥१२॥ पो मिप अमेप प्रमेण मियते। सपीवति विप्रतिदिनानि समे रसाहसेवावा ॥१२॥ TBAया। ३ BraBM148षा 68 वो। BHPU 28नि। 8 ण। • BAT Pमया। 10 मम। 19 रोम। 18PTI 13 P अमिम मित। 14 PR 10 सारा 16 BP। 17 P माल। 18 BS पूमीए। 19BHA mising Pए। 20 मिमि । 21 B नबनाP पण Bot SAYI * This you a moming in 8 20Pाथि। मम्मानिए। 25 BANI 20 BP TRa। 37 PM8 Bf 30 Bात। 818| 828 बम। SB B it is muting t Thu yern is not to be found in a 80P बोर्ष SP पारा 38 P मुमिमम्मि। 89 सी। - - - PAP 90BI 338। 94BP ·38 सो० १३८-१४२] रिष्टसमुच्चयशास्त्रम् २५ ॐ ह्रीं लाहाय लक्ष्मी स्वाहा। लग्गति मक्खियाओं जस्स पयत्तेण सय अंगेसु । सो जीवइ छम्मान इय' भणिों मुणिवरिंदेहि ॥ १३८ ॥ नहु सुणइ सतणुसदं दीवयंगंधं च णेव गिण्हेइ। सो जिअई सत्त दियहे" इय” कहि मरणकंडीए ॥१३९॥ सिहि" चंदयाँ लै पिच्छई सुधाल]कुसुमाई भणह रत्ताई। ण णिएइ" तुंगछाया लहु मरणं तस्स निहिं ॥ १४०॥ जीहा जलं न मेलइ ण"[य] मुणइ रसं ण फासए अंगं"। सो जीवइ सत्त दिणे गुज्झे जो खिवइ नियहत्थं ॥१४१॥ पिच्छेह" अण्णवणं पदीवयसिहाऍ सो हुँ गयजीवो"। दाहिणदिसाई छाया" f पेच्छए णियसरीरस्स ॥ १४२ ।। ॐ ह्रीँ लाह्वाय लक्ष्मी स्वाहा । लगन्ति मक्षिका यस्य प्रयत्नेन सकलाङ्गेषु। स जीवति पण्मासानिति भणितं मुनिवरेन्द्रैः ॥ १३८ । न खलु शृणोति स्वतनुशब्दं दीपकगन्धं च नैव गृह्णाति । स जीवति सप्त दिवसानिति कथितं मरणकण्डिकायाम् ॥ १३९ ॥ शिखि-चन्द्रको न पश्यति सुधवलकुसुमानि भणति रक्तानि । न पश्यति तुगच्छायां लघु मरणं तस्य निर्दिष्टम् ।। १४० ॥ जिह्वा जलं न मेलयति न च जानाति रस न स्पृशत्यगम् । स जीवति सप्त दिनानि गुह्ये यः क्षिपति निजहस्तम् ॥ १४१ ॥ पश्यत्यन्यवर्ण प्रदीपशिखायां स खलु गतजीवः । दक्षिण दिशायां छायां न पश्यति निजशरीरस्य ॥ १४२ ।। . आमो। 8S । 1 BP लक्ष्मी। 2 In S there are &ची क्ष्वी क्ष. before स्वाहा । 3 B मक्खि- 4B पदात्तेण । 5 PS समल। 6 P च्छम्मासं। 7 Bईम। भणिय। 98 लहु । 9 S लहु। 10 S सुणसु । 11 B सवण। 12 BS दीवह। 13 P नेष। 14 P गिन्हेह। 15 P जीयह; S जियइ । 16 B दिभहे, S दियहा। 17 B 18 S कहिय । 19 B सहि । 20 B°चंदिया, S °चदण । 21Sणो 22S पेच्छह। 23 B सुजलन, P सुदलन । 24 B °कुसमाइ; P °कुसुमाई । 26 Pन। 27 P निएइ। 28 B तुगच्छाया; P सुगच्छायां। 129S णिहिं। 30Sण। 31 P न। 32P न। 33 8 दीसए। 34 B अंग; S भंड। 86 B दिण। 36 B निम; Sणिय । 37 BP पिच्छई। 38 B अणचवणं P भन्न च वन। 89 P पईव, S दीव । 40%ण। 41 BES जो। 12.5 गतुजीवो143 BP दिसाए। 44 P छाया । 45 P न !, 46 BP पिछए। 47 B निभ, P लिय। रिष्ट०४ 25S रत्ताइ। ८ -- ·२४ रिटसमुपमशासम् [सो० ११३-१३० समधाउ(क) विण' गेहा' मुगधग' सया' णरोजो। दिणसत्तएण" म णिदिहो" तस्स णियमेण* ॥१३॥ "हुदीसह सरि (सि)सूरों मे पिय पहा बियसऐवपण। सासं मुपद सीय लहु मरण तस्स निविह" ॥ १४॥ इय" कहिय" पबक्स लिंग" च मणिक्षमाणयं सुणह। प?मेर्यसस्पदि बियप्प"त पिणिपमेण ॥१५॥ परम सरीरविसय विदिय" व जलाइसणे विट्ठ । जाणेह" सिंगरिट निदि मुणिपरिंदेहि" ॥ १६ ॥ पफ्लालित्ता देह संलेविय" पदणेण सहिमेण । मतेण मतिकण पुण जोयह परतणु तस्स ॥१३७ ॥ समपातुरपि म गृहाचि सुगन्पगपं सदा नरो पस्त । दिनसप्तकेम मुस्युनिर्दिष्टसम नियमेन ॥ १३ ॥ न म एश्यते सभी सूर्यो मेररिव पति विष्सति मानम् । पास मुमति शीतं BY मरणं तस निर्विष्टम् ॥ १३४॥ इति कपिवं प्रत्यक्ष विजय मण्पमान रणुत । पामेवमामविष्ट शिविषम पदपि नियमेन ।। ११५ ॥ प्रथम भरीरविपर्य वितीय पाविवर्शने विष्टम् । पानीव छिरिष्ट निर्दिष्ट मुनिवरेन्द्रः ॥ १५॥ प्रक्षास्पर संलिप्य पम्पनेन सहिमेन । मत्रेण मप्रयित्वा पुना पश्पद परत, उस्म ॥ १५॥ - 1 B समिपा पादु। 2 B1 3 PD841 B मिग मिना BB | 6 Bit a wissing Saree 7840 8 Pो। " TRIP2 | 10 B दिए। 118 सगरम । 12 8 मि। 18 P Ale Sad 14 B Praia P AT 15 PI 10 B TI 17 BP It la pluong 18 B सपेरिमा) Pोविर । 19 BP मेला 20BIEl 2IB मिरर 22 B मि। 23s लिपि। 24B | 25B | 2GSRLI 278 28B मे। 29 B इपिमर्थ। 30 BAपेका र मिपरेन । 31 BARAR PRA 39 BaIT I3 BS बाणेह। 31BALI SE गी। 36 B सन। 7Pोगा। मो।

·ܛܝ 28 सो० १३८-१४२] रिष्टसमुच्चयशाखम् २५ ॐ ह्री.लाहाय लक्ष्मी स्वाहा। लग्गंति मक्खियाओं जस्स पयत्तेण सयलअंगेसु । सो जीवइ छम्मास इय' भणिों मुणिवरिंदेहिं ॥ १३८ ॥ नहु सुणइ सतसई दीवयगंधं च णेव" गिण्हेइ । सो जिअई" सत्त दियहे" इय" कहिअंमरणकंडीए ॥१३९॥ सिहि चंदयाँ ण पिच्छई सुधल] कुसुमाई भणइ रत्ताई। ण" णिएइ" तुंगछाया लहु मरणं तस्स निद्दिह ॥ १४०॥ जीहा जलं न मेलइ ण"[य] मुणइ रसं ण फासए अंग"। सो जीवइ सत्त दिणे गुज्झे जो खिवइ नियहत्थं ॥१४१॥ पिच्छेइ” अण्णवण्णं पदीवयंसिहाऍ सो हुँ गयजीवों"। दाहिणदिसाइ" छाया" ण पेच्छए णियसरीरस्स ॥ १४२ ।। ॐ ह्रीँ लाह्वाय लक्ष्मी स्वाहा । लगन्ति मक्षिका यस्य प्रयत्नेन सकलानेषु। स जीवति षण्मासानिति भणितं मुनिवरेन्द्रैः ॥ १३८ । न खलु शृणोति स्वतनुशव्दं दीपकगन्धं च नैव गृह्णाति । स जीवति सप्त दिवसानिति कथितं मरणकण्डिकायाम् ।। १३९ ॥ शिखि-चन्द्रको न पश्यति सुधवलकुसुमानि भणति रक्तानि । न पश्यति तुङ्गच्छायां लघु मरणं तस्य निर्दिष्टम् ॥ १४० ॥ जिह्वा जलं न मेलयति न च जानाति रसं न स्पृशत्यनम् । स जीवति सप्त दिनानि गुह्ये यः क्षिपति निजहस्तम् ॥ १४१ ॥ पश्यत्यन्यवर्ण प्रदीपशिखाया स खलु गतजीवः । दक्षिण दिशायां छायां न पश्यति निजशरीरस्य ॥ १४२ ।। आमो। 9S लहु। *25S रत्ताइ। 1 BP लक्ष्मी। 2 In S there are क्ष्वी वी क्ष: before स्वाहा । 8 B मक्खि- 4 B पदात्तेण । 5 PS समल। 6Pच्छम्मासं। 7 Bईमा 85 मणियं । 10S सुणसु। 11 B सवण। 12 BS दीवह। 13 P नेव 1 14 P गिन्हेइ। 15 P जीयइ, S जियइ । 16 B दिभहे, S दियहा। 17 B 18 S कहिय । 19 B सहि । 20 B°चंदिया, S °चदण । 21Sणो। 22S पेच्छइ । 23 B सुजलन, P सुदलन । 24 B °कुसमाइ, P 'कुसुमाई । 26Pन। 27 P निए। 28 B सुगच्छाया; P सुगम्छायां। 29S णिहि। 30Sण। 31 P न । 32 P न। 33 8 दीसए। 34 B अंग अंद। 85 B दिण। 36 B नि'; Sणिय। 37 BP पिच्छइ। 38 B अणचवण, P असं च वन। 39P पईव',S दीव । 40 Sण। 41 BES जो। '42S गतुजीवो। 43 BP दिसाए। 44P च्छाया। 45 P-न!, 46 BP पिछए। 47 B निम'; P विय० । रिट०४ - - - ·२६ रिटसमुपयशासम् [को० १४३-16 जुण्ण(जाणु)पेपमाणतोए रोइ(क) मतेवि णियमुह किया। ण' पिणजो सम्म एम्मास सोई' जीवेह ॥ १३ ॥ समचिमण' सयमषि" परसपर्यभायण सुरमणीय। महिमतिय" तिलेण" णियमुह णिमा संझाए" ॥ १४॥ उवरम्मि" देविपत्य" पण पुण अंपिऊण कुरीए । तस्सुपरि" देषिजाय" सयमेष जाइकुसुमेहिं ॥ १४५ ॥ फारेवि वीरभोज" भूमीसयणेण पभसहिएण । परिऊण भाउर पुण" पहायवेलाएँ" लोपेजा ॥ १४ ॥ जाइ पिरुण" ण हुषयण मज्झे" तिल्लस्समाउरो पूर्ण । सो जीषर छम्मासे इइ" मणिम पुविवरलिंग ॥ १७॥ नाणीमे विभिन" पण्ड" सस्थाणुसार विहीए। मिसुणह" मणिजमाण रिह ठोसमितेण ॥१८॥ जानुकप्रमाणवोये रोगी मनयिस्वा निममुखं पश्यति । न बल पश्यति पा सम्पन पण्मासान् स बह पीवति ॥ १४ ॥ सम्मार्भ स्वयमपि परवाप्रमावनं सुरमणीयम् । भमिमम वेलेन निममुख पामति सम्मायाम् ॥ १४४ ।। परिबीपमं पायास्पुनराणाप छापाः। मोपरि रेबीजाप स्वयमेव जातिकममैः ।। १४५ ॥ भरयिस्वा मीरमोम्म भूमिक्षयनेन प्रपसविकेन । स्वारं पुना प्रभावेणयां गोमपेत् ॥ १४६ ।। पति प्रेमवे न मनु परर्न मध्ये समानरो मूमम् । सजीपति षण्मासानिसि मणि सिविमवरसिम् ।। १४७॥ मानामेपविमिर्म प्रमं सामानुसाररमा । निराणुत मण्यमानं रिटमुरेममात्रेण ॥ १४८ ॥ 1 PER BBS पमा 188 मोग । BRE,PART BB दिन PPT178 मर।8881 Pसमविसमा सानिमा 108 एपमा । 11S | 12 B पुरम । 18 B निमंतिम । 148 16 BREP 118 PA पदप । 17 P पक्षा संसार। 18 B समि। 19 B ऐरिवत्या रेवत्वं । 20 8 सरिन। 21STRI 228 पागल बनाई। 23 Pमुर्म। 24 B भामे, P । 28 AM | 26 B पहा पहा । 27 Bो पेप। 28 Bोइन, Pोलिन। 308 ऐया। 30 PMI 31S पसं। 328 गत्म। 338 X । ABHI म्मास। 858 it in marang here. 368 मानव SSहुन। 388 39 B मर। 40 B विमिन्नी लिमिव। 41 Pई। ७P सामि। 43 एनिमुना।

·224 * x x X x सो० १४९-१५४] रिष्टसमुच्चयशास्त्रम् २७ अंगुलि तह आलत्तय गोरोयण' पण्हअक्खरेसु उणं । अक्खर होरा लग्गं अट्ठवियप्पं हवे पण्हं ॥१४९ ॥ सयअहोत्तरजविों मंतं वरमालईऍ कुसुमेहिं । जिणवद्धमाणपुरओ सिज्झइ मंतो ण" संदेहो ॥ १५ ॥ ॐ ह्रीँ अहं नमो अरहंताणं । हाँ अवतर २ वाहा ॥ अहिमंतिय" मंतेणं दाहिणहत्थस्स तज्जणी Yणं"। सयवारं दिङवरि धरेह किं जंपिए" वहवे ॥ १५१॥ 'पुण जोयावह" भूमी रविवि जो णिएई" भूमीए । सो जीवइ छम्मासं अंगुलिंपण्हं समुद्दि ॥ १५२॥ अहिमंतिय" सयवारं कंसयवरभायणम्मि" आलत्तं । इगवण्णगोमएणं" अहहियसएण जविऊण ॥ १५३ ॥ पक्खालिय करचरणादी जदि"पुण आउरस्स सम(सं)लेवे। ]॥ १५४॥ अडल्या तथाऽलक्तकेन गोरोचनया प्रश्नाक्षरैः पुनः । अक्षरहोरालग्नैरष्टविकल्पो भवेत्प्रश्नः ।। १४९ ॥ अष्टोत्तरशतजपितो मत्रो वरमालत्याः कुसुमैः । जिनवर्धमानपुरतः सिध्यति मत्रो न सन्देहः ॥ १५० ॥ ॐ ही अहं नमो अरहन्ताणं । ही अवतर २ स्वाहा ।। अभिमन्य मन्त्रेण दक्षिणहस्तस्य तर्जनी नूनम् । शतवारं दृष्ट्युपरि धरत किं जल्पितेन वहुना ।। १५१ ।। पुनर्दर्शयत भूमिं रविविम्वं यः पश्यति भूमौ । स जीवति घण्मासानडुलिप्रभः समुद्दिष्टः ॥ १५२ ।। अभिमय शतवार कास्यवरभाजनेऽलक्तम् । एकवर्णागोमयेनाष्टाधिकशतेन जपित्वा ॥ १५३ ॥ प्रक्षाल्य करचरणादीन् यदि पुनरातुरस्य सलेपयेत् । [ x x ] ॥ १५४ ॥ 11 B गोरोभण। 2P पन्ह, S पण्ड । BS अक्षरेस । 4 Pit 18 twice here S अखर। 5 B विअप्प। 6 B पह, P पन्ह । 7S समेयेट्ठोत्तरजवियं । 8 P मालईइ, S 'मालइए । 9S कुसुमेहि । 10S °वट्टमाण । 11P न। 12 B महंत, S it is missing 13 S it is missing 14 B अरिहंताणं। 15 S it is missing 16 S अहियमतिय । 17 P vणं । 188 धरेहि। 19S जैपिये। 20S भण। 21 B जोआवह । 22 B णिए, P नियएइ । 23 B भूमिए । 24 P च्छम्मासं। 25 B अंगुली। 26 B°पुण्ह, P°पन्ह। 27 B अहिमंतिम । 28 B सयवीर । 29 B °भायणमि । 30 B इगवण, P इगवन्न। 31 P गोमएण । 82 B अट्ठहिम। 33 B जविठण, S बिंदूण । 34 B पक्खालिम । Pणाइय। 36 P जइ, यदि। 37-B समलेवो। * See Notes x 35 B °णादि, ·२८ रिष्ठसमुषमतासम् [० ११५-१० पठम गोमुत्तेण पुणोषि खीरेण रोयगर्दियस्स। पक्खालिय' करमुभल चिंतह दिर्ण-मास परिसाई ॥१५॥ पणरह पामफरम्मि प' पणरई पितह पाहिणे हस्पे। सक पक्ष षामे तह चिंता वाहिणे कसण ॥ १५६ ॥ परिषभारदिणाई" उमौकरेसाय] कणिद्विआईसु"। पिते जह" पयरा" रेहाणुवरि पयसेण ॥ १५७ ॥ करजुअल" उघहिम" परुण गोरोपणाइ" दिवाएं"। महिमसिप सयवार पण जोएह करमल ॥ १५८॥ जस्य करे मह" पधे जत्तिमित्ता" य" कसणपिंदूप। तस्तिय"दिणाइ“मासी परिसाइजिपर सो" मणुमो ॥१५९॥ रोयगहियस्स" कोई जइ पुच्छह तो बएवि" तबयणं । काराविजई" पण्ड" इपैमत समुहे जविठ" ॥१६॥ प्रपमं गोम्नेष पुनरपि धीरेण रोगगृहीतरम् । प्रसास्म करयुगळं चिन्तयत विन-मास-वामि ॥ १५५ ॥ पमा वामकरेच पदस पिन्तयत रक्षिणे हो। यह पस पामे तमा पिम्वयव पक्षिणे रुष्णम् ॥ १५६ ॥ प्रतिपराविविनान्युमपकरयोस कनिष्ठिकादिषु । चितवेपमाप्रष्टानि रेखामामुपरि प्रयझेन ।। १५७ ॥ युगसमुत्य पसायोरोपनया बिष्यया । ममिमप सतबार पश्चात्पश्यत परपुगसम् ।। १५८ ॥ पत्र करेऽस पर्वणि पापम्मात्राम रुप्यबिन्दवाय। ठावम्ति रिनानि मासानि वर्षाणि जीवति स मनुमः॥ १५९ ॥ रोगग्रहीसस कोऽपि पनि पठति तदा सचा वापमम् । कार्यते प्रम इम मर्म व मुखे पित्वा ।। १६०॥ 1B रोमा2B *गदिमस्स। 3 Bावाहिमा । 5 BR PAमे। 68वरिसाद 7P पमय। 8 B म। 0p परा। 108 118 परिष। 12 S भाप। 13 Bई। वह। 14Pr गर। 15 P मिपास 8 विनाम। 10 Bfa रिति । 18 kisit is menug 18 8 पपरा। 19 Btगु। 208 P पहिला Bहप । 20 B गोरोबमार, 8 गोरोपने । 23 B गए। 2.8 गोगा। 25 P It is missing 2GBT27 ना। 28 Pain Sदेधिया। 29 8HVI 30 B It is missing 31 PANIJB St. Ls musing Bafter Saधिष। 3. BP निगा। 858 मा। Pिीर.37 Bit lamlaing 38 B रोगविला 39Bही। 408 पारग। 41 P। 42BEHAPमलिसकर ·L लो० १६१-१६६ ] रिटसमुच्चयशास्त्रम् २९ ॐ ह्रीँ वद वद वाग्वादिनी सत्यं ही वाहा ॥ अक्खरपिंड चिउणं मायापिंडं च चउगुणं किच्चा । मृलसरेहि य भाओं मरइ समे जियई विसमेतु ॥१६१॥ दूअक्खराई दूणह भायं लोएहिँ"देह पुण तेसु । जीव विसमेण* रोई समेसु भरणं च सुण्णेण" ॥ १६२॥ अ-क-च-र-त-प-य-स" वग्गा" आयाणं संकमो हु वग्गेहिं । धर्य-अग्गि-सीह-साण-वसह-खर-गये-ढंखजुत्ती य ॥ १६३ ॥ जलिया" लिंगिय दड्डा संताया हुंति" एत्य नियमेण । चउभेया नायव्वा ते आया सत्यदिट्ठीए ॥ १६४ ॥ आलिंगियाँ य पुरओ मुक्का दहा य रविजुया जलिया। सेसाया पुण संता समरेहगया तहच्चेव ॥ १६५ ।। ढंखें-गय-वसह-रासह-हुअवह-हरि-रक्खोह(2)-साणंता। दो दो आय सवाया णायचा ते पयत्तेण ॥ १६६ ॥ ॐ हीं वद वद वाग्वादिनि सत्यं ही स्वाहा ॥ अक्षरपिण्ड द्विगुणं मात्रापिण्ड च चतुर्गुणं कृत्वा । मूलखरैश्च भागो म्रियते समैर्जीवति विषमैः ।। १६१ ॥ ब्यक्षराणि (?) द्विधाकृत्य भागं लोकैर्दत्त पुनस्तेषु । जीवति विषमेण रोगी समैर्मरणं च शून्येन ॥ १६२ ॥ अ-क-च-ट-त-प-य-शा वर्गा आयानां सङ्क्रमः खलु वर्गः । ध्वज-अग्नि-सिंह-श्वान-वृपभ-खर-गज-काकयुक्ताश्च ।। १६३ ।। ज्वलिता आलिह्निता दुग्धाः शान्ता आया भवन्त्यत्र नियमेन । चतुर्भेदा ज्ञातव्यास्त आयाः शानदृष्ट्या ॥ १६४ ।। आलिगितांश्च पुरतो मुक्त्वा दग्धांश्च रवियुताञ्जवलितान् । शेषायान्पुनः शान्तान् समरेखागतास्तथा चैव ।। १६५ ॥ काक़-गज-वृपभ-रासभ-हुतवाह-हरि-रक्षौघ(१)-श्वानान्ताः । द्वौ द्वावायौ सपादौ ज्ञातव्यौ तौ प्रयत्नेन ॥ १६६ ।। | 1S भखर । 2 PS.विठण | 3 S it is missing 4 B मूलसरेहिं । 5 BAI 68सावो। 7 B जिमइ, P जीयइ । 8S दूअखराइ। 9P दूह। 10 S भाइ। 11S लेएहि। 12 S पुणु । 13 B जीवह। 14 BP इगेण। 15 Sसमेण । 16 सुनेण। 17 B °यश। 18 B वण्ण, P वन्नी । 19P धन, धगय । 20B भरगी। 21Sसाणे। 22S विमह। 23 Sहय। 24 B S 26 Sजत्ता। 27 B जलिआ, S जलिय । 28 B लिंगेन । 30 BP सत। 31 B होति। 32 P इस्थ। 33 B निअमेण, जियमेण। 34S चठमेया। 35S णायवा। 36 B संस्था, S सन्द । मालिंगिमाइ, P भालिंगियाइ । 38 S पुरटो। 39 Pइ, S40 P रविजुवा- 415वेव। 43 S हुयबहु। 44 B णामवा । - L 25P ढख, वगय; खर Sदख । 29 Sदद। 37 B । 42Sदृख ।

·३० रिटसमुपयभाषम् [सो०१६-११ गप' पसहे [विय' चलणे मेसों पुरवो' वि होइ नापा। मेसाई मीणता रासीओ एति नियमेण ॥ १७ ॥ अस्सिणि भरणी फित्तियचलणे"मेसो"हपेई"इय"मणिप"। पुरषो" इय" नायप" रेपपरियारिफ्खेदि" ॥ १५८ ॥ द-आलिएसु"मरण" ण"उ आलिंगि[प]एस" पर। सताएस"अ" जीपद रोग" णत्पिति सदेहो ॥ १६९ ।। इय-षणगाविदुद्ध"महि( हिमर्यमापणम्मि पपिस्वविय। तस्सुपरम्मि" समान" देह फविस्यरस परचुण्ण" ॥ १७० ।। पहंसपणेण जाप अहहिमसप फुणेइ सस्सुपरि । ताल" पहायसमए"जाए जीप पिर होई ॥ १७१ ॥ गज-पपमपरणेप्यपि प मेपः पुरवोऽपि भयातम्यम् । मेपारमो मीनाता राशयो भवन्ति नियमेन ॥ १६॥ मधिनी-भरणी-कपिकापरणो मेपो भमतीति ममिवम् । पुरत इति भावम्य रेवतीपर्यम्तः ॥ १६८ ॥ दग्ध-मलिमरण न त्वालिशिवायेति । झाम्बा जीवति रोगे मास्तीति सनए ॥१५९ ।। एकवर्णागोदुग्म मूपिकामयमाग्ने प्रधिष्म । तमोपरि समान बच पिस्पस्स परचूर्णम् ॥ १०॥ प्रमभवणेम जापमष्टापिशव करोति वस्योपरि । पा समु मभावसमये सावे जीव सिरो भवति ॥ ११ ॥ 18। 2 BS it mising 38 चम्या। 48 मेषा । 6P पुरषो। 68 पेयमा 7 BS मेसाइ। 8 B रासीग सौर। 98दि। 108 नवमेज। 11 B चिम। 12 Bथे। 18 P मेसे। 14 Bए। 16 Bखा 16 RP मनियो। 17 B पुरखो पुलो। 18 Bइम। 198 पाप। 208 रेषा 21 B परित। PRB'पाय। 93P BR। 48 बिडियेसु। 25S ममं । 86 P1 27 Bानिमा । 28 B विवेह। 298 संगसो। 80 SIt is muang 91 RP है। 32P परिय। 88 Bh। 34 PTS। 95 Bf 9B महिवा 37 B सिब, Pसिष। 88 B भाषी। 39 Bपचिपा P 40 B सुरमित वस्सबरमि। 41 BP समाम। 49 Pी पर 48P प परे। "Pी बदि। 458 म। 48मा 478मये।

·लो० १७२-१७७] रिष्टसमुच्चयशास्त्रम् तह जोइजइ सउणं अडविभवं णायरं तहा सई । *विविह(ह) सत्था(त्थ)णुसारं जं सिह चिरमुणिंदेहिं ॥१७२॥ सास(म)सिवा करटासो सारस वय हंस तह य कारंडों। सिउली सुर्य चम्मयडा वग्गुर पारेवया सियाला यं ॥१७॥ कालयडो दहिवण्णो वामगया दिति" जीवियं तस्स । दक्खिणगया" ससदा मच्चं () रोइस्स" दंसंति ॥१७४॥ पिंगल सिही य" लिंको वप्पीह य णउल तित्तिरो हरिणो। वामे गओ" ससद्दो णासइ जीयं तु रोइस्स" ॥ १७५ ॥ गिद्ध-लु(लय भारयडो सालहियक एडओं" य वरघो" य । गंडय ससओ य तहा दिट्ठा यण सोहणा एदे ॥१७६॥ णयरभवाणं मज्झे काओ साणो य रासहो वसहो। दाहिणगओ" ससद्दो मरणं चिय देइ णियमेण" ॥ १७७॥ तथा दृश्यते शकुनमटविभव नागरं तथा शब्दः । विविधं शास्त्रानुसारं यच्छिष्टं चिरमुनीन्द्रैः ॥ १७२ ॥ श्यामशिवा करटाश्वौ सारसो वको हंसस्तथा च कारण्डः। शकुनिका शुकश्चर्मचटा वल्गुलः पारावताः शृगालाश्च ॥ १७३ ॥ कालको दधिवर्णो वामगता ददति जीवितं तस्मै । दक्षिणगताः सशब्दा मृत्यु रोगिणो दर्शयन्ति ॥ १७४ ॥ पिङ्गलः शिखी च ढेङ्कश्चातकश्च नकुलस्तित्तिरो हरिणः । पामे गतः सशब्दो नाशयति जीवं तु रोगिणः ॥ १७५ ॥ गृध्र-उलूको भारण्डः सारिकैडकश्च व्याघ्रश्च । गण्डकः शशकश्च तथा द्रष्टाश्च न शोभना एते ॥ १७६ ॥ नगरभवानां मध्ये काकः श्वानश्च रासभो वृषभः । दक्षिणगतः सशब्दो मरणमेव ददाति नियमेन ॥ १७७ ।। दुति। 18 सुयण। 2 BP भय । * In S the phrase stands as विविहत्थाणुसारं । + See Notes 3 Bकरयसो। 4S कारेडो। 5 B सुभ। 6S ब्वमइढा । 7 B 'वरार। 8 B सिमलो, P सीयाला । 9 B म, Sया। 10 P दहिवनो। 11 B 12 P जीविभ। 13S दखिण। 14 B ठीया, Pठाया। 15 BP ससदा। 16S सन्वा। 17 S रोयस्स। 18 B अ। 19 S ववीह । • 20P हय; 21 P नठल। 22 B गठ। 23 P नासह। 24S रोयस्स। 25B गिढूलम; S गिद्धूलय। 26 P सालहियका। 27 P मेढओ। 28 Sो 29P ससट; S संस। 30S It is missing 31 P न । 32 BP एए। 33P नयर । 345काठ। 35 B गठ । 36 B चिभ, S हिय । 37 B ससहेण: P चियमेण । S ·सिमुषयज्ञापम् [को०१८-१२ मदिस ये मध्य चत्तहा मलिणे(णा) जुयईयरोदणं सप्पो। उदर' पिराल' सूयर' एदेसिं" दमणे मरण ।। १७८ ॥ त्य-गय-गो-मणुाण" साणाईण शिफिय" एत्प"। अखिल" सघ" लोए इय" फहिय मुणियरिदेहि ॥१७॥ सदो हद विहो देययंजणिओ" अ" सद य सहजो य । देषमणियविहाण फदिनमाण निसामेह" ॥ १८० ।। पक्वालियनिदेहो सुसेयपत्याइसिमो पुरिसो। विदियपुरिसेण सरिसो जोयई सह मुह असुह ॥ १४ ॥ चित्तुण* यिणिपतिमा पहावित्ता" समलहेयि" पुझेवि"। सिर्यषस्थापियापुण' एमापामाइ" कफ्लाप" ॥१८।। महिपास मृवकर तथा मलिना पुपती प रोक्न सर्पः। उम्पुरो विगमा सूकर एवेपो दर्शने मरणम् ॥ १७८॥ इपसाब-गो-मनुजानो सानादीनो मुवमत्र । पर्वयेयुः स सोक इति कपिर्व मुनिवरेम्प्रेः ॥ १७९॥ शप्पो मपति शिपिपो रेबवावनितम पया प सहचम । पवानमिवधिमा कप्यमान निशामयव ॥ १८०॥ प्रभाजितमिमोहा सुवासाविमूपिता पुरपा । द्वितीयपुरुषेम सरमा पश्यति सम एममधमम् ॥ १८ ॥ ग्रहीत्वाऽम्बामतिमा नापयित्वा समासम्म पूयित्वा । सितममाणाविणे पुनः क्षिपनि पामायां व्यायाम् ॥ १८ ॥ 18मरिसप। 28 मरम्। ST BI BP68 समे। 78बर। BSRA B सूबर। 10 P एसि। 118 | 128 "सुमना। 18 P सानो 8 सापेएने। 14 BARE Pी। 18P 16S पत्रिप। 17 S सर। 18 Bइम। 19 B 30 BitB देपर। BIBS विर। 298 28BI अनिम। 288सामेह । 7 B पसावि B साडिव28 BHB कीय। 898सेप 80 BS मुसिर। 81 B विकि, PARB मोइन। • In B there is a m phos of Arr and in Ptherose regular gap of the two lotters, 83 PATI 848 ETA B5 B लेषित मिति। 36 B सिव। 37 B सपिमा । 98 BHB119 PS 40Bाम्पOBामाए। 41Bाए। 24P पेपर ·श्लो० १८३-१८७] रिष्ठसमुञ्चयशास्त्रम् ३३ रयणीइ' पढमजामे वोलीणे' अह पहायसमयंमि । *इयमंतं च जवंतो वचउ णयरस्स मज्झम्मि' ॥ १८३ ।। ॐ हाँ अम्बें कूष्मांडि ब्राह्मणि देवि वद"वद वागीश्वरि स्वाहा। सुह-मसुहं वि अ" सवं पढमं जं चवई कोवि तं लिज"। जीवइ सुहसदेणं असुहे" मरणं न" संदेहो ॥ १८४ ॥ भणिय देवदैकहियं सहर्ज सई भणेमि सुह-मसुहं । निसुणिजई" किं बहुणा पुर्धगयसत्था(त्व)णुसारेण ॥१८॥ अरहंताईसुराणं नामरंगहणं च सिद्धि-बुद्धी य। जय-विद्धि-मिदु-राया सुहसद्दा सोहणा सवे ॥ १८६ ॥ नहो" भग्गो अमओपडिओ" तह लंचिदो गओ" सडिदो। खिद्धो नीओ दट्ठो कालो हय चुण्णिओ" य बद्धो यें ।। १८७ ॥ रजन्याः प्रथमयामे गतेऽथ प्रभातसमये । इमं मत्रं च जपन् ब्रजतु नगरस्य मध्ये ॥ १८३ ॥ ॐ ही अम्वे कूष्माण्डि ब्राह्मणि देवि वद् वद वागीश्वरि स्वाहा ।। शुभम्-अशुभमपि च सर्व प्रथमं यत्कथयति कोऽपि तल्लात । जीवति शुभशब्देनाशुभेन मरणं न सन्देहः ॥ १८४ ।। भणितं देवताकथितं सहजं शब्दं भणामि शुभम्-अशुभम् । निश्रूयते किं बहुना पूर्वागतशास्त्रानुसारेण ॥ १८५ ॥ अहंदादिसुराणां नामग्रहणं च सिद्धि-बुद्धी च । जय-वृद्धि-इन्दु-राजानः शुभशब्दाः शोभनाः सर्वे ॥ १८६ ।। नष्टो भग्नश्च मृतः पतितस्तथा लुश्चितो गतः शटितः । मुक्तो नीचो दष्टः कालो हतञ्चूर्णितश्च वद्धश्च ।। १८७ ॥ 1 B रयणीए, S रयणी। 25 पढमे। 35 वोलीणो। 4 B °समयम्हि S चिय सम्व। * In place of this, S has got the following second half पढमंज चवह कोवि वं लेहु सरमज्झम्मि ॥ 5 B इम°। 6P नयरस्स। 7 B मज्झमि । 8 B माम्बा, S it is missing 9S It is missing 10 B ग्राह्मण । 12 B वागी। 13 PS चिय। S 15 B लज, S लेहु । 17 Sण। 18 B भणिों। 19 देवय। 20P "कहि। 21S स22 S मणेइ। 23 S णिसुणिजइ । 24 BS पुवागय°। 25 B अरिहवाइ, 26 Sणाम1 27 Sजइ। 28 S विधि । 29 B मंदु। 305 सोहणे। 31 B नदो, Sणहो। 32 P य; S it is missing 33S मंदो। 34 B पढठ; S पडिट । 35 BP it is missing P लुचिमओ गत्तु। 38 B भिडिओ, P सडिओ। +See Notes 39S णीदो। 40 B दिहो । देहो। 41 S यह। 42 P चुलिओ, S चुणिदो। 43 BP ह । 44 B म । रिष्ट. ५ 11S वद २॥ 14 B चवइ, चचइ। 16 S असुह। Sमरहताय । 36 B लुविठ, 37 8 गतु।

·J रिटसमुपयशात्रम् [को० १८८-१९१ एपविहां ये सहा जे असहा हुति' इत्य जिलोए।। ते मसुहा निविद्या सदागमसत्याचेहि ॥ १८ ॥ उत्त घय' च फलसं संखप मेरि य राय निग्ग"। जुईकुसुम सियवस्थ सिदस्या" चदण" वहिय ॥ १८ ॥ ससुया मुबई वेसा एयाण" सणोवि वसण पावि । सर्द हवेइ नूण मुभंगण्य (1) देयजुत्त" प॥१९॥ इप-गर्य-चसहे सपरें" " स घपदरें [पालि]। *गय-र उस-पटिमा पायार पउलीए[य] ॥ १९१ ॥ मसि-कुर्तमगसहो मग्ग" दिव" ण सोहण" होह। इदि कहिय सदगय पण्ह" घरपण्हैसूरीहिं ॥ १९२॥ - एवविपान सम्या येऽशुमा भवन्मत्र जीवोके। वेशमा निर्दिष्टया धपागमशासविलिः ॥ १८८॥ एव पबम कमशः शाम भेरी र पजा निर्मस्पः । यूनिककमुम सिवमं सिख धन्वन पपिकम् ॥ १८९ ।। समुता युपती वेश्यैवेर्पा सनोऽपि वसनं पापि । मुसद मवति नून सवोत्सवोत) देययुक्त प ।। १९० ॥ हप-व-पमाणो सस्टम प रस र छत्र-मजदमयोगापि । गम-नवम-प्रसिमा प्राकार प्रयोगीनो च ।। १९१ ।। मसि-सम्वमङ्गशम्यो ममो पष्टो न शोमनो भवति । इति कषिताः सम्दगवः प्रभो परप्रमसूरिमिः ॥ १९२ ॥ 1B पर्ष साषा 8 एसइया। 2 Basy। B मुत। 48 5 Pी 8 A1 68 मिछि। 7 BHI 8 Bी। 9 PM 108 सं। 11 S निमा । 13 B1। 18 B सिम। 14 Sty mining 158 16 B पुरवा। 17 B पहा, बदाम। 18 SRI 102 सर। 208 पूर्ण। 218 पुर। 28 पुर्व। 38 मोल । AS 258 प्रपरे। 28 Bur 27 Bहै। 28 BAI RO BRT 80P * ID place of thu socood balf of tho verso 8 has the following Spa गपापरेष- रही। 31 328मर्मा। 29 BRTI 34 P4 Bit miming 358 सानं। 38 PREIT Pी। 338 पापन। 40PTET -- - 308पर।

·x x x लो० १९३-१९८] रिष्टसमुच्चयशास्त्रम् ३५ पक्खालिय' करजुअलं पुवविहाणेण कायसंसुद्धे । गोरोयणाएँ पच्छा उघउ किं वियप्पेण ॥ १९३॥ एगंते सुहदेसे पक्खालिय पीढगस्स उवरम्मि। बंधित्ता" पलियंक" णासग्गे इक्खणं ठिच्चा ॥ १९४ ॥ णासग्गे करजुअलं" धारउ" वरसंपुढं च बंधेवि । वामकरे सिर्यपक्खं" दाहिणहत्थं (त्थे) च कसणं" च ॥१९५॥ पंचदहे वितिहीओ चिंतित्ता" अंगुलीण संधीसु। चिंतह तेसु यारं भिल्लि(भेलि)जएँ जत्थ हत्थम्मि ॥१९६॥ * [ x । तं पक्खं जाणेजह" वरकजस्वओं चेव ॥ १९७ ।। अह जीए"संधीए विणिजए सो हु अक्खरो नूणं । कसणों ता(सा) तस्स तिही अक्खर वे समुट्ठिा ॥१९८॥ प्रक्षाल्य करयुगलं पूर्व विधानेन कायसशुद्धः । गोरोचनया पश्चादुद्वर्तयतु कि विकल्पेन ॥ १९३ ।। एकान्ते शुभदेशे प्रक्षाल्य पीठकस्योपरि । बद्धवा पर्यवं नासाग्र ईक्षणं स्थापयित्वा ॥ १९४ ॥ नासाने करयुगलं धारयतु वरसम्पुटं च बवा । वामकरे सितपक्षं दक्षिणहस्ते च कृष्णं च ॥ १९५ ॥ पञ्चदशापि तिथींश्चिन्तयित्वाऽमुलीना सन्धिपु । चिन्तयत तेषु हकारं भेल्यते यत्र हस्ते ।। १९६ ।। [. ] तं पक्ष जानीयाद्वरकन्जलरूपतश्चैव ॥ १९७ ।। अथ येन सन्धिना विनीयते तत्खल्वक्षर नूनम् । कृष्णं सा तस्य तिथिरक्षररूपे समुद्दिष्टा ॥ १९८ ॥ 1S पखालिय। 25 जुवल। 38°ससु। 4 B गोरोभणाए, S गोरोयणोए। 6 B विमप्पेणं । 7 B एअंते, S एयते । 8 B पक्खालिम, S पखा- लिय। 9 B पीढस्स, S पीढयस्स । 10 B उवरिम्मि। 11S वधित्ता। 12 B 13 P नासग्गे, Sणेसगगें। 14 B जुमलो, S°जुवलं । 15 B घरेह । 16 B सिम। 17 S पखं। 18 S दाहिणत्थं । 19 S .."ण | 20 B तिहिउBS तिहीट। 21S चिंताता। 22 S It is missing 23 S it is missing. 24 BP मिल्लिजए; णिलजए। 25 B हत्थमि। * See Notes. 26 BP जाणेह। 27 S वर। 28S कमएल ! 295 रुवओ। 30S महि। 31 B जाए। 325 संधिए। 33S अखरो। 34 S Yण। 35 BP कसणा। 36 Sस्स। 37S असर। 38 B समदिट्ठो, P समुहिहो। 5S उवहङ । पलिभ। । - ·रिशसमुश्मशासम् [मो० १९९-२०॥ सिवस्पाइविभूसों पफ्यालित्ता सप' सय देह। पुण' खीर मुभित्ता पमझुओ' सुअर' भूमीप ।। १९९ ॥ सुग्गीवस्स य मत जषेवि अट्ठोयर सय तत्प। *कल घरेषि पित्ते सुबउ" सिर्यवत्यवत्तसयणे" बा ॥२०॥ *नमो भगवदे"सुग्गीपस्स पसषणस्स कमले २ विमझे वि पुछे २ उदर देवी(वि) सत्य फपर्यइटिमिटि पुलिदिनी(नि) साहा पण पहायसमए दिणस्स नाली तयम्मि पोलीणे । संजविर्यमेयस(घ)रिया" परम म) परमिटिमतेण ॥२०१॥ पुणोषि जह" मूण पारामो" एगपीस" सामिप्प । सुग्गीवसुमतेण" इय भणिय मुणिपरिदेहि ॥ २०२॥ भूमिअछे" फलए समरेहाहि य(प) विरामपरिहीणो(ग)। कहिजस भूमीए सम प रेहातय पणे ॥ २० ॥ - सिवपमारिविभूपः प्रयास्प सप सा रेहम् । पुनः पीर मुफ्स्वा प्रणमुतः स्वपितु भूमौ ।। १९९ ।। सुमीवस्म व मम मपित्वाऽटोत्तरशत वत्र । कार्य पूस्वापि सपिनु सिववसाचशबने पा ॥ २०० ।। ० नमो भगवरे मुग्गीवस्स पपसवणस कमले २ विमले २ विपुरे पदर रेवि स कपम २ टिमिटि पुभिरिनि साहा ॥ पमात् प्रमावसमये विमस्म माडीये गते । समयकमाटिका प्रथम परमेछिमप्रेम ।। २०१।। पुनरपि पव नूनं पारानेकसिवि सामीप्ये । समीपमुमप्रेमेति मणित मुनिबरेन्द्रः ॥ २०२ ॥ एचिभूमिवसे फनके समरेलामिम विरामपरिदीनम् । प्यताम् भूमौ सम गरेमात्रर्य पमात् ॥ २०३ ॥ 1B सिम। 2 महीप्तो 8 सो। 88 पाहिला BS at ming 58 पुणु। 6 B मंरिता । 7 Bम्मो नम्मर। 88शुर • Boo Nota 98बर। 10 BP सुप। 11 B सिबा 19 Bी। 1880 14 BP भयो। 15 B P 18PAठे मो। 178ते। 18 वगरे। 19 BP hero got an only opco. 20$ गोही। 21B संगवि। 22 B मेगा 23B तरिया। 25Pोग। 26 Pार। 27 Bएबीस 28 Pमदेव। 29 Bा। 30P "पूमी। 31 Pठे। P पुष्णा । 24P सेवा । 32 Bपुण ·सो० २०४-२१०] रिष्टसमुञ्चयशास्त्रम् ३७ *अट्टहरेहछिपणे जे [जे लम्भंति तत्थ रेहाओं। पढमा(मं) हि रेहअंक ठाविज पयाहिणं तत्थ ॥ २०४॥ अग्गिल्लं मग्गि(ज्झिल्लं पट्टिगयाइ(ई) तहेव जाणित्ता(जा)। धय-धूम-सीह-साण-विसा खर-गय-वायसा आया ॥ २०५ ॥ रुक्खो (2) दु सीह-वसहे ठिओ कओ सोहणो समुद्दिहो। इयरायाणं उवार अ सोहणो किं वियप्पेण ॥ २०६ ॥ धूमो सयलायाणं' उवरिम्मि मुह सयलकजेसु । वह-बंध-रोय-सोरं कुणेह धणहरण-भय-णासं ॥२०७॥ सीहो धयस्स उवार होइ सुहो मरणदो हु धूमस्स । इअरायाण उवरि गऑ साहइ कूराणि कम्माणि ॥२०८॥ सीहग्गि(ग्गी)गय लाई उखस्सुवरम्मि दीसए मरणं। साणो धयम्मि सुहओ सेसेसुं" मज्झिमो होइ ॥ २०९ ॥ वसहो धय-धूमगओ सुहओ मरणाय होई सीहम्मि। सेसायाणं साहइ उवरित्थो" मज्झिमं अत्थं ॥ २१०॥ अष्टाष्टरेखाच्छिन्ना या या लभ्यन्ते तत्र रेखाः । प्रथमं हि रेखाङ्क स्थापय प्रदक्षिणं तत्र ॥ २०४॥ अग्रिममध्यमपृष्ठगतानि तथैव जानीयात् । ध्वज-धूम-सिंह-श्वान-वृषाः खर-ज-वायसा आयाः ॥ २०५ ॥ रुक्ष()स्तु सिंह-वृषभयोः स्थितः व शोभनः समुद्दिष्टः । इतरायाणमुपरि च शोभनः किं विकल्पेन ॥ २०६ ॥ धूमः सकलायानामुपरि जानीत सकलकार्येषु । वध-बन्ध-रोग-शोकान् कुर्याद् धनहरण-भय-नाशान् ॥ २०७ ॥ सिंहो ध्वजस्योपरि भवति शुभो मरणदः खलु धूमस्य । इतरायाणामुपरि गतः कथयति क्रूराणि कर्माणि ॥ २०८ ॥ सिंहोऽग्निगतो लाभं ढेकस्योपरि दिशति मरणम् । श्वानो ध्वजे शुभदः शेषेषु मध्यमो भवति ॥ २०९ ॥ वृषभो ध्वज-धूमगतः शुभदो मरणाय भवति सिंहे। शेषायानां कथयति उपरिस्थो मध्यममर्थम् ॥ २१० ॥ * This is the last verse in S 1P °च्छिन्ने। 2 P रेहाट । 3Poअंग। 4 S एयाहिण। 5 P सयालयाण। 6P वहयधयरोयसोय। 7 P 'नासं । 8P हयराण। 9P कमाणि। 10 Bलाभ । 11 P तख 12 B सेसेठ। 13B मरणाह। 14 P उवरत्यो।

·1 रिष्टसमुपयशाषम् [को० २११-२१ मयगर-मम्मि सप परिडिओ रासहों सुहवेह । सेसेस' अ मम्मरथो सीहगमो होइ मरणे य॥ २११ ॥ सीहम्मि[य] पारण मयं] ठिओ देह जीषिय' अत्य। सेसेस भ' ममत्यो इदि भणिय पुषसीहि ॥ २१२॥ पुरय-हरि हुमबहम्मि प परिहिमो पायसो महो दिहो। मजमस्यो सेसेम असाणस्सुपरि विणासपरो ॥ २१ ॥ "रुदेसु नत्थि गमण भागमण होइ पेसविगयस्स। देसु मरह सिग्ध सहजोणिगएस मुत्तासमु सहिस॥२१४॥ लाहो साइजोणिगए मिस्त पाए फर होइ। सीहो गमो धपमि गप-सीहाण घमो तहा मित्तो ॥ २५॥ मिस्स य साण सरो विस-यूमा रासह-सुणाण । घूम घमो रस्सस्स य सेसाया तस्स र सधे ॥ २१६ ॥ पूमो सीह घयाण स्वर-चसहाण घ वापसो साणो। सीहस्स गमो सस्यो"श मणिय* मुणिपरिदेदि ॥ २१७ ॥ मदम-पूममो धनि परिसिवो रासमा भुम पाति । शेपेषु च मम्पस्वः सिंहगवो भवति भरणे ॥ २११॥ सिरे पवारणो प्पने प मिवो पराति जीविवमर्थम् । क्षेपेषु प मम्पस इवि मणिव पूर्वसूरिमिः ॥ ९१२ ।। हुरपरिवबोपु प परिस्सिवो पापसा शमो लिष्ठः । मम्पसा क्षेपेपुर मानसोपरि पिनासकर || २१३ ।। हयेषु माति गमनमागमन भमति देसविगतम्म । होप नियवे शीघ्र सहयोमिगवेषु झासहियेषु ॥ २१४ ।। भामा सहपोनिगवे मित्रपुवाये स्फुट मपति । सिंहो गयो बने गवनसिहयोगसषा मित्रम् ॥ २१५ ॥ भूमस र पान-सौ पुष-प्मी रासम-पानयोः । पूमो प्वनाम कास पपायाचस्मेह सर्व ॥ २१ ॥ पूमा सिंह-पनयोः सर-सपमपोप पायसा मानः । सिंस गया मख इति मणि मुनिबरेना ॥२१॥ 1B परिस्मिो। 2 BRो। 8 B सेतेस् । B सोहगर। 0 BIT BARHI 8 P । 10 PTEपि। 11Py • Soo Notes for the folloring or remies, 121 गए +Bhugot only three quarters in thu vorne and the lut gourter i Ard पुसमपन। 13 B सत्व। 14 Dमपि। . १ B मनो। - J ·- श्लो २१८-२२४] रिटसमुच्चयशास्त्रम् *[.x x x x x . ] नाऊणं आएसं कुणेह किं जंपिए इत्थ ॥ २१८ ॥ रुद्धेसु अ मरणं रिउणा पट्टीए संठिए तह य । रिउपू(पु)रदाए वहई रोओ रोइस्स निम्भंतो ॥ २१९ ॥ नव नव बिंदु तिवारं ठावित्ता* भूयलम्मि रमणीए । जं जस्स जम्मरिक्खं आईए तं तहं दिजा ॥ २२० ।। तेरहम्म(मं)जम्माओ रिक्खं गद्ध(भ)स्स जंमि ठाणम्मि। तह नामस्स य रिक्वं नायवं जत्थ निवडेइ ॥ २२१ ।। तिवियप्पं नक्खत्तं गहेहि पावेहि जस्स फुड विद्धं । तो मरइ न संदेहो इय" भणिों" दुग्गएवेण ॥ २२२ ।। तह वि हु भुअंगचके अस्सिणिआई हवेइ (वंति)रिक्खाई। पावगहा मुह-पुच्छे णाडीए" सो लहुं मरइ ॥ २२३ ।। जम्मि सणी" णक्खत्ते तं वयणे देह सूरपुत्तस्स । चत्तारि पसत्यभुवे चलभुवि [य] च्छह सुरिक्खाई ॥ २२४॥ ]। ज्ञात्वाऽऽदेशं कुरुत किं जल्पितेनान ।। २१८ ॥ रुद्धेषु च मरणं रिपुणा पृष्ठे सस्थिते तथा च । रिपुपुरत आये वर्वते रोगो रोगिणो निर्धान्तम् ॥ २१९ ॥ नव नव बिन्दुखिवारं स्थापयित्वा भूतले रमणीये । यद्यस्य जन्मर्भमादौ तत्तथा दत्त ।। २२० ।। त्रयोदशं जन्माक्षं गर्भस्य यस्मिन् स्थाने । तथा नाम्नश्चक्षं ज्ञातव्यं यत्र निपतति ॥ २२१ ॥ त्रिविकल्पं नक्षत्रं ग्रहः पापैर्यस्य स्फुट विद्धम् । ततो म्रियते न सन्देह इति भणितं दुर्गदेवेन ॥ २२२ ॥ तथाऽपि खलु भुजङ्गचक्रेऽश्विन्यादीनि भवन्त्यृक्षाणि । पापग्रहा मुख-पुच्छयोर्नाड्या स लघु म्रियते ॥ २२३ ॥ यस्मिशनिनक्षत्रे तद्वदने दत्त सूरपुत्रस्य । चत्वारि प्रशस्तभुजे चलभुजयोश्च षट् स्वक्षाणि ॥ २२४ ॥ # The first half of this perse 18 missing in both B and P. IB दूरिदाए। 2 B वह । 5 B भूभलग्गि। 6P राईए। 7 B जम्माठ । 82 गळूस्स। 9 B निविमण 10P इइ। 11 P भणियं। 12 B ह । 18 P अस्सिणियाइ । 14 P हवेवि। 15 P नाडीए। 16 P जमि। 17 B सणि । 18P नक्खत्ते। x x x x , । 3B नव २॥ 4 Bठायत्ता । 19P पसत्थे। 20 P चलभूवे।

·१० रिटसमुपयशासम् [समे० २२५-२३. पाममू( मु)यमि' चउरो दियपयर व वोषिण नयनेस। सीसंमि तम्मि गुजो दो उदिा देह नियमेण ॥ २५ ॥ दुक्स लाइ प(यत्ता हा सघाउ तहेष' दुफ्स। मुह पीदि अस्प लाहो मरण विभपायगईमुत्तो ॥२६॥ मकवटसपजस' वग्गा* एएहिं होइ नामसई। तह प] भाइएमो पप सरा" ण माणुपुषीए ॥ २२७ ॥ नवा भदा [य] जया रित्ता पुण्णा" [प] तिही नेमा"। परिवर्य विदिया"तिदिया"पउस्थितह पचमी कमसो ॥२२॥ उदियो ममियो मामिसंझागमो [योमणेह मस्पमिमों। पपदिणो णा[पो] नामसरो"होर निभंसो॥ २९९ ॥ जम्मसरों" रिक्सावो" गम्भसरो विम" सहेच णामयों"। दुमसत्तरिदिन (इसरो णायबो" सत्यविठ्ठीप ॥२०॥ पाममुमे त पवारि तत्परके पैर मवनयोः । सी पस्मिम् गुमेो मुस्ता) पच नियमेन ॥ २२५ ॥ हा ममो पात्रा पावा सर्वस्माचमेष कुरा। मुख मीविरों छामो मरणमपि न पापमयुका ॥ २२५ ॥ पाचटवपयक्षा वर्गा एवेम्पो मपति नामसम्मतिः । वमा च मइएकोप स्वरा मम्बामपूा ॥ २२ ॥ मम्दा भद्रा र जया रिक्षा पूर्ण पत्र लिमयो सेयाः । प्रतिपद् द्वितीपा वृतीपा चतुर्षी वषा पन्चमी मशः ॥ २२८ उरियो भ्रमितो भ्रामिवः सन्प्यागतम जानीवास्वमिवः । पञ्चतिनो भावम्पो मामखरो मपति निनोन्मम् ॥ २२९ ॥ जन्मखर समादर्मसारोऽपि न येव सातम्या । दिसप्ततिविषसखरो भावम्पः शामरसा ॥ २०॥ 1 B मामममिव । BरिPAषमेप। Pा Bष। 6 Pा। 7 PARI B BIो। 9 Bamपवन। 10 BTE 118 प। 18P जुधा 18 Bनना। 14 P पनि। 18 P। 162 बना। 17 P गहनो। 18 P ममिले। 19 P मामिव । १0 P संपर। 18 बत्यपियो। 29P मा । 23 B पामसरो। 94BAमयो। 25 Pमलते। 26 PRचा। Pa। 28 P मायबो। 29 Pv 30 Pati 31Pभावमा ·लो २३१-२३६ ] रिष्टसमुच्चयशास्त्रम् ४१ कत्तिय' मायसिरं चि वारसदिअहाई तह य पुसस्स। उदएइ अयारसरों इइ कहियं सत्थइत्तेहिं ॥ २३१॥ पुस्संद्यारहदिअहे" माहे तह फग्गुणस्स चउवीसा"। 'दीसेइ इयारसरो उइओ [ताह सयलदरिसीहिं ॥ २३२ ॥ फग्गुणद(छ)हदियहाई [तह य] मुणेह तह चित्त-वइसाहे। होइ उआरे" उदओ जिहस्स छहेव दिअहाई" ॥ २३३ ।। चउवीस" जिदिअहे" आसाढ(द) तह य सावणदिणाई । अट्ठारह णेआई एआरसरस्स" उदउ त्ति ॥ २३४ ॥ सावणसिअपक्खस्स य बारसदिअहाई" होइ उद" ति। भद्दवयं अस्सज(जु)यं उहा(ओआ)रसरस्सणाअबो॥२३॥ एवं रासिसरो वि* णायबो होइ आणुपुवीए । तुलयाई सयलाणं रविसंकमणेण अविअप्पं ॥ २३६ ॥ कार्तिकमार्गशीर्षावेव द्वादश दिवसांस्तथा च पौपस्य । उदैत्यकारवर इति कथितं शास्त्रविद्भिः ॥ २३१ ॥ पोपाष्टादशदिवसान् माघ तथा फाल्गुनस्य चतुर्विंशतिम् । दृश्यत इकारस्वर उदितस्तथा सकलदर्शिभिः ॥ २३२ ॥ फाल्गुनपड्दिवसांस्तथा च जानीत तथा चैत्र-वैशाखौ । भवत्युकार उदयो ज्येष्ठस्य पडेव दिवसान् ॥ २३३ ॥ चतुर्विंशतिं ज्येष्ठदिवसानापाढं तथा च श्रावणदिनानि । अष्टादश ज्ञेयान्येकारस्वरस्योदय इति ॥ २३४ ॥ श्रावणसितपक्षस्य च द्वादश दिवसान् भवत्युदय इति । भाद्रपदमश्वयुजमोकारस्वरस्य ज्ञातव्यः ॥ २३५ ॥ एवं राशिस्वरोऽपि च ज्ञातव्यो भवत्यानुपूर्व्या । तुलकादीनां सकलाना रविसङ्क्रमणेनाविकल्पम् ॥ २३६ ।। 4 B पूसस्स । 1B कित्तिमा 2P चिय। 3P दियहाइ। 5 B मारसरो। 6 P इस । 7 B कहि। 8 B सस्थयत्तेहि। 9 B पुस । 10 P दियहे। 11 P चउम्मीसा। 12 B इमारस। 13 B दिमहाइ। 14 P व्यारे 15 P दियहाई। 16Pउन्धीस। 17 P दियहे। 18 P नेयाह। 19 P एयारसरसस्स । 20P '"सिय। 21 P ढियहाई। 22 Bउदय । 23P उवयारसहस्स। 24 P बिय। 25 P नायव्यो। 26 P भनियप्पं । रिए०६ ·रिटसमुषयमानम् [को० २५R नसत तह रासी' घग्ग तय] तिही य] वियाणे।। पचर्षि' कूरगहेर्दि विदाईणे' सो जिमई ॥२३७ ॥ कोणेस सरा देना' अह(ष्ठावीस उ तह य रिफ्लाइ। इम" "भयकहरायफे पउदि विष्णसाइसि] पयत्तेण ॥२५८ा अवकहरामटैपरता णयमन(ज)मा तह यत्तस्य गसहवासा । मेसाइसरासीमो णवाईतिहीउ सयलाउ" ॥ २३९ ॥ इम" अवकागय मणिम सस्थाणुसारविहीए । पण्दया( हालस्स" य लग्ग मणिप्रमाण निसामेह ॥२४०॥ दूभस्स" पण्हयाले" लग्ग दि" जुम" च पाहि। ता भरइ रोगहिमो श्यर" पि भसोहण कर्म ॥ २१ ॥ महमठाणम्मि ससी जइ लग्गो" हो पायसंविहो। भाव मुभो" मारसह मरण" रोपहि" गहिमस्स" ॥२४॥ नपत्रं घमा राशीम् पर्ग सवा पतिवीम बिगानीव । पश्चापि मोर्विवानि नेह स पीवति ॥ २३५ ॥ कोगेषु स्वरा रेया बटाविंशविरत वमा पर्धाः । इत्सवकागपके पमुर्विशाविपु प्रयमेन ॥ २३८ ।। पवकाग मटपरमा नयमवशाखापत्र गसदरगा। मेपाविमुपभयो नन्दारितिपयः सकलाः ॥ २३९ ॥ इत्सवकागचक भगिव शासानुसाररया । प्रमकामधनं भण्पमान निझामयः ॥ २४०॥ एवम प्रमकाले मर्म घट युत पापा। सा नियवे रोगगदीव इसरमप्पशोमन कार्पम् ।। २४१ ॥ अष्टमस्थाने अशी पहि पमो मपति पापसनरः । अमवा पुरु षादिक्षत मर रोगैगंदीवस्म ।। २४२ ।। 1 B सभी। 2 B विबागा। 3 B पस। - Bh। 8 PRA। BP मेर। 7 P बिया। 8 P पुरा। 9 Pपा। 10 Pष। • Bee Notas 11Pममा 12Pा 18Pषम। 14Pार। 15P सपाये। 16 Pा। 17 P पानवासस । 19 Pा। 20 Bdi 21 BI 2Pषा 28B पर। 4P बसोम। 25 Bat| 26 B पुरो। 27 P मरम। 28 Port। 30P पदिवस । 18 Pषस्स।

·लो० २४३-२४८] रिष्टसमुच्चयशास्त्रम् ४३ णहजाणं' [अह]व दिणे पञ्चेयं इह कहेमि किं बहुणा । पुवसूरी(मुणी)हिं भणिए लवमित्तं जऍ अ जीवित्ता* ॥२४॥ दिह दिअह अस्सिणिणी)ए भरणीऍ हवंति पउरदिअहाई। सत्त दिण कत्तियाए रोहिणिरिक्खें य पंचेव ॥ २४४ ॥ दह दियह मिगसिरम्मि अ पउरदिणाई हवंति अदाए । पक्खं पुणवसुम्मि' अ" दह दिअहे" जाण पुस्सम्मि ॥२४५॥ पउरदिणे (णा) निद्दिष्टा) असिलेसाए"महाइ“मासिकं"। xतह पुचफग्गुणीए सत्तेव एगवीसं च उत्तराए" हु" ॥२४६॥ एयारस हत्थंमि अ एगदिणं जाण तह य चित्ताए। साई सत्त दिअहे" दह दिअहे तह विसाहाए ॥ २४७॥ अणुराहाए वीसं जिट्टाएँ विआण पउरदिअहाई। मूलम्मि चउनीसं पुवासाढाएँ एअं° उ ॥ २४८ ॥ नभजानामथवा दिनानि प्रत्येकमिह कथयामि किं बहुना । पूर्वमुनिभिर्भणितानि लवमानं जगति च जीवित्वा ।। २४३ ॥ दश दिवसा अश्विन्यां भरण्यां भवन्ति प्रचुरदिवसाः । सप्त दिनानि कृत्तिकायां रोहिण्यक्षे च पञ्चैव ॥ २४४ ॥ दश दिवसा मृगशिरसि च प्रचुरदिनानि भवन्त्यायाम् । पक्षं पुनर्वस्वोश्च दश दिवसाजानीहि पुष्ये ॥ २४५ ॥ प्रचुरदिनानि निर्दिष्टान्यश्लेषायां मघायां मासैकम् । तथा पूर्वाफल्गुन्या सप्तैवैकविंशति चोत्तरायां खलु ॥ २४६ ।। एकादश हस्ते चैकदिनं जानीहि तथा च चित्रायाम् । स्वात्यां सप्त दिवसान् दश दिवसांस्तथा विशाखायाम् ॥ २४७ ।। अनुराधायां विंशतिं ज्येष्ठायां विजानीहि प्रचुरदिवसान् । मूले चतुर्विंशतिं पूर्वापाढायामेकं तु ॥ २४८ ॥ 1P नजहाणं। 2P पचे। * See Notes P has got हवंति पउरदियहाई in place of the last quarter † The whole first half 18 missing In P 3 B दित्त । 4 Bखे। 5 B दिहल । 6 P य । 7 B दिणा। 8P परस्त्र। 9P पुणवसंमि । 10 Pय। 11 P दियहे। 12 B पउद्दिणे। 13 B मसलेसाए। 14 B महा। 15 B माएसिक्छ । x See Notes 16 Pइगवीसं। 17 B उत्तारए। 18 P दु। ६ उत्तराए हु of the preceding verse has been wrongly included here in this verse in B 19 B एमारस्स। 20 B साइए। 21 P दियहे। 22 P दियहे। 23 P वियाण । 24 P दियहाइ। 25P मूलमि। 26 P एय ।

·रिटसमुपयशालम् [को० २१९-२१॥ वह दिनह' उत्तराए सवणम्मि विमाण पच वरदिगा। पक्व धणि रिक्खे पीसदिणा सयभिसाए य ॥ २४९ ॥ पुषस्स' भयदा पउरदिणे उत्तराईतषीसं । इगपीस" पिये रिफ्खे रेषइदियो समुहिहे ॥ २५० ।। एतापति दिणाइ चिट्टा रोओ"इमेसु रिफ्खेसु"। परियस्स" य रोइस्स" य किं पहुणा ए पलायेण ॥ २५१ ॥ रि(दि)?"रिष्ठो वि पुणो जीपइ तापति सो वि" दिमहार। *जो लेह अणसण पि" सो जीवह तत्तिए"दियहे" ॥२५॥ इम" दिनईतएण विभ" पविहसत्थाणुसारदिट्ठीए । लषमित्त चिम"रइय"(य) सिरिरिछसमुषय सस्थ ॥ २५३ । अयउ जर" जियमाणों" सजमदेवो मुणीसरो इस्प । तहवि हु सजमसेणो माइपषदो गुरू त य ॥ २५४ ॥ पक्ष शिवसामुचरायो भवणे विजानीहि पत्र परविषसान् । पस पनिष्ठ८ विशति विनापि पवभिपायर्या ॥ २१९ ॥ पूर्वायो माद्रपदायर्या प्रमुरविनाम्युचरायो दया विशन्ति । एकविंशतिरेप रेखमा दिवसाः समुदिष्टाः ॥ २५० ॥ एतापम्सि विनानि तिष्ठति रोग एमपु । पतिवस्म प रोगिणम व पाहुनेह प्रमापेन ॥ २५१ ॥ रारिष्टोऽपि पुनर्जीवसि तापता सोऽपि विषसाम् । यो सात्यमसनमेव स जीवति वायवो विषसान् ॥ २५२ ॥ पति दिपसनयेणापि प पनिषतामानुसारएमा । म्ममात्रमेव रनित भीरिष्टसमुधयं साथम् ॥ २५३॥ बपा मगति पिवमानः संयमदेयो मुमीपरोऽत्र । तमापि सह संयमसेनो माषषचन्द्रो गुरुखपा ॥२५४ ॥ 1PRपा। १P निपान। 8 Pीयो। 4 B बन्।ि 6 B | 6P 7 Bउचराय । 8 Bar9B बाबीर्स। 10 Bitu missing 11 Bम। 18 B m। 13 B रोपी। 14 Bहबोस। 15B परिनता 16 B रोषस्स। IT PA 18 P it u miong 10 P Rat) Thu pooond ball and the whole following yorto make tho corpo 259 nP 20PAष 81 Bशिथिए। 22 B मिमहो। 23 PAP नेपर। 25P विष। 28Pष 27 BHI 28 P it is malog 29 Bषमाना। - ·, . लो० २५५-२५८] रिष्टसमुच्चयशास्त्रम् रइयं' बहुसत्थत्थं उवजीवित्ता हु दुग्गएवेण । रिसमुच्चयसत्थं वयणेण [संजम] देवस्स ॥ २५५ ॥ जं इह किंपि वरि" अयाणमाणेण अहव गवण । तं रिट्ठसत्थंणिउणे' सोहेवि महीइ पयडंतु ॥ २५६ ॥ जो च्छदसण-तक-तकिइम(भई) पंचंग-सद्दागमे जो गी(णी)सेसमहीसनीतिकुसलो वाइन्भ(ईभ)कंटीरवो। जो सिद्धृतमपारतीरसुनिही तीरेवि पारंगओ सो देवो सिरिसंजमाइमुणिवो आसी इहं" भूतले" ॥ २५७ ॥ संजाओ इह तस्स चारुचरिओ नाणं"वुद्धोयं(धोया) मई सीसो देसजई सं(वि)योहणपरो णीसेसवुद्धागमो। नामेणं" सिरिदुग्गएव विदिओ" वागीसरायण्णओ" तेणेदं रइय" विसुद्धमहणा" सत्धं महत्थं फुडं ॥ २५८ ॥ रचितं वहुशास्त्रार्थमुपजीव्य खलु दुर्गदेवेन । रिष्टसमुच्चयशास्त्रं वचनेन संयमदेवस्य ॥ २५५ ॥ यदिह किमप्यपरिष्टमजानताऽथवा गर्वेण । तद्रिष्टशास्त्रनिपुणाः शोधयित्वा मह्यां प्रकटयन्तु ॥ २५६ ॥ यः षड्दर्शन-तर्क-तर्कितमतिः पञ्चाङ्ग-शब्दागमः यो निःशेषमहीशनीतिकुशलो वादीभकण्ठीरवः । यः सिद्धान्तमपारतीरसुनिधि तीर्खा पारंगतः स देवः श्रीसंयमादिमुनिप आसीदिह भूतले ॥ २५७ ॥ सञ्जात इह तस्य चारुचरितो ज्ञानाम्वुधौता मतिः शिष्यो देशजयी विवोधनपरो निःशेषवुद्धागमः। नाम्ना श्रीदुर्गदेवो विदितो वागीश्वरापन्नकः तेनेदं रचितं विशुद्धमतिना शास्त्र महदर्थ स्फुटम् ॥ २५८ ॥ 1 B रई। 2 B रिट्ठ । 3 P विरिट्ठ। 4 B महग । 5 B वन्वेण । 6 P°सस्थ 8 B महीए। 7P निठणे। 9 B च्छद। 10P तकिय । 11B पचग। 12 P इछ । 13 P भूले। 14 B नाम। 15P नीसेस। 16P नामाण। 19 B रईय। 20 B °मईणा । 17 P विनो। 18 P *यनो। 1 ·रिटसमुपपनासम् २५९-11 जा'धम्मों जिणदिणिण्वियये(पप) पद्ध(प)ति जायजा आ मेरू सुरपायहि सरिसो(हिओ) जाष(च) मही सा मही। जा माय (1) पसरा णमो तिपहुगा बद-का-तारागण तावच्छेउ महीअसम्मि विदिव(य) दुग्गस्ससस्प जसो(से)।।२५९॥ संघग्गरंगसहसे पोलीणे णयसीद संजुत्ते। सापणसुफेयारसि दिनहम्मि" [य] भूलरिक्वमि ॥२०॥ सिरिकुमनयरण[य]ए सिरिलशिनिषासनिवरिखमि । सिरिसंतिनाहभवणे मुणि भवि-सम्मउमे(ले)रम्मे" २५१ इति रिष्टसमुपयशास समासम् । पाबद् पर्मों जिनविष्ठतिधिवपदो मते पापजगवि यापम्मेरुः मुरपारपा सहियो पावम्मदी मा मदी। जा नाय(१) मुग मममिपमगा पन्द्र-अर्क-माएगणम् सापाखो महीपले विदिव दुर्गस्य साम पक्षसि ॥ २५९ ॥ संवत्सरेफसाने गते नवाशीतिसंमुळे । भाषण कादश्या दिवसे प मूलॆ ॥ २६० ॥ भीकुम्भनगरनगके श्रीलस्मीनिवासनपतिराम्ये । भीशान्तिनाथमपने मुनि-मविकनार्मइसे रम्मे ॥ २१॥ 1Bो। 3 Pमो। 3 मणि। 4 Bh। 6 Bाम । .P बो। मगरमि। 8B पस्बर। Pा। 10B मारी। 11 P पिरिम। 19Bwम्मि । 13 B | 14 रने। 15P मिरिन। 10B मि।

·English Translation of the Risțasamuccaya N. B.-Figures to the left indicate the numbers of the verses. M 1 Om. Bow to Jina. I describe the Rıştas (evil signs) having bowed to the pair of feet of Vira which shine on account of the splendour of the rays (shooting) from the costly gems of the crowns of gods and goblins bowing (to it). 2 There is no doubt that (this) soul gets, indeed, auspicious humanhood with great exertion wandering in the world in a large variety of classes. 3 Even though (this) humanhood is obtained, love, Lakşmī and life are transitory Religion preached by the Jinas is undoubtedly permanent. 4 Even if Jinas' religion is resorted to, a human being is overpowered here with miseries as he falls prey to various types of carelessnesses and a quaternary of passions 5 Objects of addictions in the world as taught by the Jinas are gambling, honey, wine, meat, prostitute, hunting, thief and other's wife. 6 A being is verily full of diverse diseases in this world even though he is devoted to religion and devoid of ( aforesaid) addictions. There is no doubt as to that. 7 There are five crores, sixty-eight lacs, ninety-nine thou. sands, five hundreds and eighty-four diseases. 8 Being attacked by diseases of this type and overtaken by sensuous pleasures, he does not think of religion in order to be happy in the next would. 9 Eye, ear, nose, tongue and skin are the five senses. Form, voice, smell, taste and touch are their objects. - ·18 TRANSLATION OP 10 In the case of all beings donth is procoded by, it ! proached another birth (It takes peos) through polson anake, Teapon fire, water, falling from . prompion and disease 11 (There are three humour namely) Viod, Bilo and Phlegm Thoir Combination is called Sannilta (Poeumonia) Vitality or lifo us thrown out of order without fail by theso (1) 12 For peoplo andertako Sathlekhand which is twofold though they might bore obtained human costanco whioh is diffioult to be obtained as well as religion the characterutio mark of which u nam injury 18 Sahlakhant u of two types osternal and internal Sarhlekhang in the case of powrons u olled internal Berblokhand and it is styled external Banlokbank if it refers to physical objects. 14 If ono, who ta fit to got amanapatron and whoro body is omaouatod (on account of Sarhlekhani) want to dio en excellent dath by futing he won the Rostus hero of doo care is taken. 15 I datotibo the Rustes of one who romaning in this world undertaken the row of Arddhana patald, having our quered troubles. 16 Luton to (thes0) Ristas which have been dexoribed by 1160 Dargadora from an excellent collection allied Ilaranakandika having got there by way of tradition handed down by anoient teachen 17 There is no doubt that thrcofald Riota can take placo at the time of ono's dosth namely the Ripta referring to body or to atordal objoots or to form. 18 Rusta takrog place in a body o oalled Poppenthe Ruste Acording to kptures it is also to bolowa popivating of renous typesh 19 If a delicate pair of hands becoma blok and vary tougte and of the finger crack know that itu a Rista in birou 20 If the pair of hu oya in stationary if his lostretom body becomes Foodliko and if the forehead swoots, bo Iren but for ovo dana 91 Ho lives for soven days only it hur closed up mouth opedu (at 0100) if his ojos do not wink and if the nails and hair got rotten (or fall off) ·THE RISTASAMUCOAYA 49 t T 1 27 It is clear that he lives only for a month who shakes even when he is inactive, who becomes fat (all at once) even when he is (constitutionally) lean and vice versa and who sleeps with hand on head. 23 He lives for a month whose fingers, when they are placed round the neck to effect a fast bondage, do not give rise to such a bondage. 24 - He lives for thirty days when he does not know, while eating, whether it tastes pungent, bitter, astringent, sour, sweet or saltish. 25 Know that he is dead if he does not feel his limbs, if his sight is cast upwards and is without motion and if the hands and feet do not move. 26 Know that bis death is imminent if blood 18 coming out of his mouth and if he 18 panting ceaselessly. 27 It is stated in the scriptures that he is to die within I a month if his lips, nails and teeth become dark without any reason. 28 Know that he is fast approaching his end if his mouth and tongue get dark, his neck droops repeatedly without any cause and his breath 18 repeatedly choked. 29 His life is for seven days of the joints of the fingers of his hands and feet do not crack and if he does not hear the (ringing) noise in his ears 30 It is declared by those who are well versed in sciences that he lives for a month whose tip of tongue becomes very dark and whose big forehead-mark is destroyed. '31. It is said by ancient preceptors that he lives, indeed, for three days of water placed on his hands and feet dries up. 32 It is also said by ancient teachers that he dies very soon if cold wind comes out from his mouth, nose and private parts. 33 It is stated that his-life here on this earth is for fifteen days if his body is lustreless and if his bieath trembles as it comes out. so wi-34. He lives for seven days if the water-drops fall continuously from his eyes without any (apparent) reason and if his teeth become black. · W. '35 It is expounded that he dies undoubtedly within a couple ...of days of the disc of the star does not revolve with the revolution of his eyes. ܝ ܙ L . d 7 ·SQ TRANSLATION OF 86 Ho live for four months if he loves patience and memory and if he cannot Fall Also he lives for the one duration if he aleops much or if ho does not aloep at all 87 He lives for a day hero if bo dost not med his own tongue throo days in the case of ho now and one days in the caure of the middlo of his oyebrow 88 It is said by those proficient in tho worrpturou that bo life would bo for boven dayı if he does not hosr the nok in his can and for five dayı if he door Doh so the papila of his oyau (1) SP Ho Lvou, indood for loven days when bu folded pail.com do not stick to us to give rise to a ampuma (cavity) or when his hands soparate with great difficulty after they have onoo formed a saputch 40 So these aro the Riftas con corning body doarbed acoor ding to the dootrinca of the Jidas (Nor) listen to the Riotas indicatod through external objects, outlined In brief 41 If one need any of those the moon ran, lamp otaman inauspicious indiontion it is called by the best amongst uintu a Rusta regarding an external objects Thero u no doubt that it an alao be distinguished by 4 lot of variotica, Luten to that whlah 1. narrated according to doctnnes of various worlpturen 18-44 Lot hum 100 tho Rista of the object demorlbod In Jain moripturea, fint after having wouhod his body and having pot on white garm anointments and dovoration having worshippod tho Lord of tho Jins, and baring charged twenty-one timea his month with the divipo power of the folloving mantra Om hriq namo arahantaran kemale kamalo vimalo vimale udara doyi filmiti poludmi syth 46 There is one toon in the anirure. If one to it for various forme a well as full of bolo, hl life will, Indood be for ooo yoor 46 8o aluo if he sees tho dime of the utm fall of holes and in nanou forms, it wad by thout proflaont to welcoh that he lifo I be for one year Hullfo bere is aid to be for one year if ho vecu tho mot, moon and den barlog do Jastre, waruming Tanoda focus and abounding in bolon ·THE RISTASAMUOGAYA 51 . 48' He dies immediately who sees a single flame of lamp in manifold forms. There is no necessity of saying too much on this point. 49 It 18 said by the best amongst thinkers that his death will take place shortly if he sees the highest tree (palm tree) burnt as if it were with frost or fire. 50 There is no doubt that his life will be for three months if he sees revolving the bright disc of the sun, moon and stars foi seven days. 51 He lives for four ghatikās if he sees in all the four corners four discs of the sun and moon, and lives for four days if he sees four pieces of them both in the four directions. 52 If he sees a hole in the middle of them, he lives for a month, six months, a couple of months, ten days or a fortnight(?) respectively. 53 His life is stated to be for twelve days if he sees the disc of the sun and the moon containing many holes and falling on earth. 54 It is said by the excellent amongst thinkers that his life is for four days if he sees the stars, the sun and the moon in blue colour, 55 He lives for six days if he sees the disc of the sun or the moon emitting smokes or in flames or discharging only water or blood. 56 It 18 said according to scriptures that he lives for six months if he sees (something) like a line of collyrium in the middle portion of the moon and the sun. 57 It is said by the old folk that his life would be for six months if he sees the disc of the sun or of the moon pierced with arrows or if he sees a piece of them. 58 His death is imminent if he calls (ravingly) day & night and night a day. Where 18 the scope for much doubt here? 59 If one does not feel the shining sun but (on the contrary) says “This is cold”, he dies at that very moment even if the lord of gods protects him. 60 He lives for seven days if water placed on his mouga taches dries up at the end of the day. This is only with reference to dark half but the reverse (is true) regarding bright half.

·63 TRANSLATION OF 66 61 Having taken a antyfal of rice, bt coobs (16)/(harms cooked) if the cantyful of nico bosomes los o more, death Ocus on 62 There in danger of his lfe if (tboy) place a bom m Litohon or bedroom or members of his family dio shortly if (they) run with (a bone) 63 Hanog enahanted the throad with the spell and having Deastrod the foot with it in the oraning and haring again measured the foot (with it) at the time of data break, if the throad u found lows, he lives for a month 84 His death in statod to be immediate if he was brom toolb or those of other us black, white rod and yellow in the mirror 05 On tho pooond day of the bright half if one sou the die of the moon mith thres ouops or with no curp and abro with a smoky en yelope over it, he lipon for pine part of the day It u declared by the endent woors that he lirow for month of ho moud that the moon u without the aign of doer dusky or recombles a man ( in appearanco) 67 The Padastha Riptas (portentou oroota regarding ortarnal objecta) aro narrated in this mangor sopor ding to anaent werpture. Now laten to the Roparthe Rugtas (thomo conoerdiog forms). 68 It is called a Ropastha Rita (an ovil nga of the form) where form u ahonn Listen with a mind also to that which is to be just now dokrybod and wbiah la of many typer. 69 That which is known through a shados map of droom, or whloh la direct or an mdıroot Riota la alto callod a Regte by thoms well ap in the station of the Reptes 70 Having wuhed the body and proporly decorated H with white garments ota, lot him to his shadow in . molitary placo having in charged his body with the modiatric power 71-78 Haring onchanted the wholó body with (thia) spall (Om hitmi rakto rakto raktapetyo dhamastakast merddha kapodidon mama variro avatan antara ; shlylin tyen kara kara hrip miha) thorfall-bodied mars should see the colleat abadow, on AD atsparios ·موسم - -- 53 THE RIATASANUOCAYA day, in the forenoon, in a cloudless and windless place, with threefold purity of mind, speech and body, on an even and purified piece of land devoid of water, husks, charcoals, leather, and any other shadow. 79 There is no doubt that according to scriptures the shadow is clearly known to be threefold, namely, one's own shadow, other's shadow and the shadow-man. 74 That shadow 15, as a rule, styled his own shadow by those proficient in interpreting the scriptures, when the shadow of his own body is seen there in the following prescribed manner. 75 It is pronounced by the omniscient seeis that if a sick man who is standing there does not see his own shadow, he lives, verily, for ten days. 76 His life is for two days if he sees two shadows. If he sees balf of his shadow, know his life (to be) for two days. 77 There is no room for doubt that his auspicious life is only for a day of the mantrın even does not see his , (sick man's) shadow when he (mantrin) 18 looking at it 78 Know his death to be immediate if he sees his orn shadow in various forms such as those of bull, elephant, crow, donkey, buffalo or horse. 79 It is stated by the knowers of the scriptures that his death 18 imminent if he sees his own shadow as if having a face bent downwards or turned away or If he sees his own shadow as if distracted. 180 His death is, as a rule, to take place shortly if he sees, indeed, the shadow covered with smoke or burning with fire or if he sees the shadow without a head. 81 He lives (respectively) for three or four or five days or six nights, respectively, if he sees his shadow (to be) blue, yellow, black or red. 82. His life 18, doubtless, for, a single day if he sees the shadow being cut off, by black people. . 83-84 . Or if he sees it torn to pieces with arrows, pikes, lances, spears, ron-spéars or knives' or rept asundor with ** swords ete, or reduced to powder with, clubs etc he lives for seven days. His death is said to be imminent who sees it weeping > 1 2 3 1 1 1 11 of Sr., " 1 ·TRANSLATION OP 88 Ond's own shadow has been devribed in thu vay The desorption of other & abador is also to be under stood udmilar to that of one s om sudor Bat a spoolal feature a pirrated by those skilled in the xnptures is now show, 86 A very handsomo young man, Dather staated portal, having got his body wushed, abould got himself anointed Trith white rented ponderi 87 Having charged (huo) body with the mentrio power, oh you good peopla i abow his ahadow to u nok man haring plrood (bmelf) on a piece of land in the east 88 The nok man lives indeed for two days if he woes tho (other's) shadow crooked half or with a face bent downwards or tarned away 89-91 Give the follomog dooinon according to anptare in the care of one who boos other o abadon laughing wooping, running baring one foot, oso hand, dovold of car, beir knoon arms hipy, bond noue, brod log, amitting blood fat ol or pm, water or firebrandı. 02-04 His abort life horo to be known through others Khadow has been told by the oroallont amongat minta to be, for ne montbe, two dayı, three days, fotr daga, two year ono year aux months, one day two youth, two days oight dayı olx month« (with reference to thome placo) one day two dayı, three days as well as half a day or five days rapectively if he was othor whadow laughing to (o mentionod in 89, 90 and 91). 05 From the viowpoints of different worlptures, other's shadow of this typo has been the defined. Now Ilaton to a abadorr-med which is being partotod. 06_97 That mauinn is indeed a phador man who to without pndo, punon and docuit and who bu pair of OTOD foot and long hando honog dood on a plot of oren ground which is without dlaturbance and dorold of small couture, 10on in a bright pinahine hls own aroallant shadow in a manner datorbod bofare 08 That for stated by the oxalted Jina, to be a shadow-man wblh li conothed with the tip of no jotarmente peco bet woon breasts private party, the point of the foet, the forfooo of the sky or the forthead ·55 THE RISTASAMUCCAYA 1 - t '99' From the standpoint of various scriptures, (it is said) that he lives only so long as he is able to see his own shadow clearly reflected in the surface of the sky. 100 A sick person for whom it is seen lives for six months, if he (mantrin) sees the shadowy-man (shadow) without a head in the sky. 101 His life would be for three years, if it is seen devoid of feet and if it is seen without the eyes, his life is undoub. tedly known to be for a couple of years. 102 If it 18 seen without knees, (his life) is for one year, and if it 18 seen without shanks, his life is for twentyeight months and without hips, for fifteen months. 103 Know that bis life is for eight months only, if it is seen without beart and it seems certain that his life is for six days, if it 18 seen without private parts. 104 Know that his life would be for four days, if it is seen without a pair of hands, for two days, if it 18 seen devoid of arms; and for one day, if it is seen without shoulders. 105 It is stated by the best amongst saints that he lives for a long time, if the shadow-man (shadow) is seen (by the mantrın) fully equipped with principal and subordinate limbs. 106 Let go (considerations of) life and death. See other things whatever you want in a shadow-man such as gain and loss, and weal and woe. 107 From the standpoints of different scriptures, the shadow-man is thus described. Also the Rışta through form is narrated Now listen to the Dream which is being narrated, 108 Now (about) dreams I narrate those dreams which one gets, sleeping at night, if he recites this mantra becoming free from (thiee humours such as) wind, phlegm and bile and establishing equilibrium of seren primary taids. 109 Having cleaned the body and decorated it with white ornaments, let him sleep indeed on the ground covered with white cloth, having recited this mantra-Om hrīņ paņņasavane kşmiin svābā 2 ·TRANSLATION OF 110 Ho shonld observo # fast and nlance and would andertako nothing as well as be should do no prohibited talks and should be dovoid of pasulon that day 111 After ten thound rentals the mostra in compli shod if the recital is done with jasmine ilove and with a monficial offering of fragrant gumroon and a triad of three stoet thing 112 Dream is twofold. One in that which u told by the god and the other is a natural dream That drom dream told by the god whero a mantra (mored formala) * routed 119 The other (PIL, & natural dream) oooun when one, Toid of worries and with well poured body and wall-propor tioned humours, gota indeod wthout (muttering) * mantra (Bored formula). 114 Lurton to that (dream) which u one though trofold and which is being narrated in brief with rousoning opployed in variou priptors and with periphrases 118 Know that the meaning of drama is to be understood through watahon of the night m the following rowpootto orda ton pean, half of it (fro yoans), ax months and 116-117 Luton to tho frait in the com of him who now while kleeping at night, the imago of the best amongad Jinu, dovoid of band foot, knoe, head shapk, uhoulder and belly as well us in the cou of one who roou destroyed the umbrolla or retinae of that god of whom bo bappams to be tho dovotec. 118 (El lifo would bo) for four month, if tho hands of the imago) aro neon destroyed. Know (that bla tifo would bo) for three year (If it is moen) dovoid of foot for opo gear (if it w sen) doprired of kneens for firo days, if the lead (of tho idol) a won ruloed. 119 (Lis life would be ) for two yen (if in the dream bo seer tho imago) without thanks for one month, if the shoolden (of to imago) ero con broken if the stomach of the imago u ken destroyod (bis lifo would be) for eight month. 120 If tho destruction of an umbrella (of the imago) in stop kuog's death takes place indeed If the Hath of the ten daya ·THE RISTASAMUCOAYA $7 > 2 7 who sees OD attendants or the followers is seen taking place, the death of one's own attendants or followers ensues. 121 On this earth, revere and obey those who are the advocates of doing a sacrifice in honour of the goddess, having thus known about the near and the far atten. dants of the god (?). 122 He lives but for a couple of months, if in the dream be disappears or is devoured by crows or vultures or if he vomits. 123 He lives for a month, who sees himself in the dream driven by a buffalo or & donkey or a camel in the southern direction or himself besmeared with ghee or oil. 124 He lives for more than a month who sees in the dream the eclipse of the sun or the moon or their falling the ground. 125 Having got the palm of the hand and the sole of the foot washed and having got the red lac pasted, if it soon fades away after applying the heat, know that his life would be for seven days. 126 There is no room for doubt that he lives but for a month who is led, in the dream, by black people, after having dragged him from the house. 127 He lives for twenty days, who in the dream is cut off with a weapon or dies through it or goes in the loper world. 128 He, who is as good as a dead man, lives, verily, for A month, if in the dream he is led dancing to the southern direction having bound (or placed) red flowers, 129 He lives, indeed, for a month, if in the dream he falls'in a pit filled with blood, fat, pus, skin, ghee or oil. 180 Thus is told the meaning (or the interpretation) of dreams as related by the learned men of ancient times, Now pay attention to the Direct Rişta which is being now described. 191 That iH-fated evil sign is, doubtless, called a Direct Rişta in the case of him by whose sight it is seen indeed. -182 He dies shortly who sees here all the directions greenish. He lives for three days who calls white nella 7 1 I ·thTION OF 183 Tho dokath of that man had noter Yoal th good pull even thongh his hamdar are at par, is nid to be taking place opfailingly ta ooart of a wool 184 Death 's Hated to take pleco liablediately in the out of one by whom the moon or the kids not them (and) indeed, (of ono) who walls liko v Mart throm his month wide open and dahilan sold Width. 186 So is narratod the Direct Dista. (Now hear the Indirect Ripta which is being devortbod. It is noo, u a rulo of two kinda mitatod by variou kniptare. 186 Know that the first Indirect Rita demcribed by the best of tho thinkers is stated to be mth regard to the body and the wooond with regard to the soulag of water oto 187–188 Soo his swoplolous body having woohod and boxmaured it with sandalwood potato mund with autophor and having invented it with the mantne power of Om brint Ahveya lakomim ribe. It is sold by tho osoelloni Amongut uinta that ho llroy fox ax months to whomo wholo body tho Alios atlok constantly It x wid 10 tho Marquabondita (* trottled on death) that he who do not have to w notes of Hb body (1) or does not feel oven tho kiht of tko lubop, Ibon for Loren daya 140 It is told that the death in itinent to the curs of ono who door not to this sad be this toodet tid my thikt the white flowrote aro red and who do not so the tall shadow 10 He tire for povon day, whom tongue do not dor oberge walor does not tool tibo torto or wbomo body does not aparienoo touch and who puta hu hand an private parts 142 Ho, who woo duferont oolour in . (burdag) lamp flamo a wall us who does not too tho sbadow of blu own body in southern direction, indood, is good 189 udendo 148 If a dok parson, who rosa bia face la bobe-doop water baring uttered spells, des brot find a day order, ho live, relly for ur mottath.

·THE RISTASAMUOÇAYA 69 144. Having himself cleaned a beautiful veçsel of fine copper containing oil and invested it with the mantric power, he sbould see his face in the evening. 145 Having covered the vessel with the divine garment he should himself mutter the sacred formula with the jasmine flowers 146 He, should sleep on the ground observing celibacy (that might) and distubute, milk. (Then) in the morning having kept (it in front) the sick man should, again see it. 147 Ifrthe, sick man does not see, indeed, his face in the midst of oil, he lives for six months. This is the twofold Indirect Rışta. 148. Luisten to the Rışta, through, a question, referred to merely incidentally, which is distinguished with various types and which is discussed with & view consistent with scriptures. 149, (The kæowledge of) the Rışta through a question 18 of eight kinds. It may be through a finger, a red resin, a yellow pigment, a question, letters, syllables, horoscope and, lagna, 150 There is no doubt that a mantra (Om brīm arham namo arahantānam brīm avatara avatara svāhā). 18 accomplished, if it 18 uttered hundred and eight times with the excellent jasmine flowers before. Jipa Vardhamāna. 151 Having charged hundred times the forefinger of the right hand with, the mantrıq power, place, it on the eges, Where is the necessity of saying much? 152 Then show the ground. If he sees the disc of the sun, on the ground, he lives, for six months. The question through a finger 18 thus, described. 153 Haying, muttered the mantrą, hundred and, eight times on a ground overspread with the cow-dung of a one-coloured cow, one should, charge hundred times the, red reşin contained in an excellent veggel of bell-metal. 154, One should; anoint the hands, feet etc of the sick person, having washed them first... ..., 155 Imagine the days, months and years, having washed the hands of the sick person first with the cow's urine and then with milk. 1 1 ·60 TRANSLATION OF 106 Imagine fiftoon on the left hand and Aftoon on the right hand, imagino bright half on the left und dort half on the right 107 Imagme the days of fortnight on the ingers of both tho handa Ono should contemplato atrofully what in manifest on the lina, 168 Having oleanod the pair of hands with the boight, yellow pigment change it hundred tlmon with the mantrio power and (then) soo ito 189 That man liyou for as many days months and your os there are black dots on the joint of the hand. 180 When one wis regardlag a Rok parece haring of aido that question lot a (freeh) qoostion bo pat (by him) having (firat) attored in bu mouth this oncontra (Om hrimp vade vade regredio natyam hrip moba) 101 Haring doubled all the letters and quadrapled the prosodial instanta let the total be dirldod by pograde He diee if a remainder in orons and lives, if to odd. 102 All the letter should be divided into two parte and then again they should be divided by foartoen. (The nok man in question) hron the romandar la odd end dies, if it is oven or bro. 168 There are (olgbt) group (nathely) ARC 7, ?, PJ and & Au tho Ayu roh u Dhaya aggi Stha, Scra, Vasaha Khora, Gayas, and Dhattha are to bo dutributed among those. 164 Acourding to priptures, all the Zyu should be divideda rule, into four groupe, namaly Jalnya, Alarigagung Daddha uod Smra. 166 Pot all tho Iym 10 o strught liso the reportera ordor being Alugys, Daddha, Jaliya and Santa 186 All the Ayus beginning from Dhaibha uod ondmg in Sana are certainly to be known a burog the foot (In the form of a podusul oigo). 107 Tho rodiacal ogn called Ana should bo ploood below Gaya and Yamaha. It us to bo to ondastood further on. There are varily twolvo zodiacal goe begtonín mith Anes and ending in Pocet. 168 It is maid that the podlocal iga called Ane bu sormal Bharat and Kittyu u ita quarter. It is no fortbor on, upto the last lanar menann called Room ·1 L 61 4.,171 ܐܪ *- 7 THE RISTASAMUOZAYA ,61 is, " 169 There is no doubt that & sick man dies, if-all the : Ayas are Daddha or Jaliya; he does not live if all are (also) Alingiya ; and he lives, if all are Santa. {"' 170 Having placed the milk of a one-coloured cow in an earthen vessel, throw an equal amount of the powder of Kavittha (Ferona Elephantom) over it. 171 His soul becomes steady at the time of dawn, -soon after he finishes over it hundred And eight recitals of the mantra called Panhasavaņa. 172 Let omens be seen in the forest as well as in the city; let words also be heard, according to various soriptures, as it is described by ancient teachers. 173-174 (The sight of) a black jackal, a crow, a horse, a crane, a heron, a swan, a duck, a kite, a parrot, & crowd of bats, a flying fox, a covey of pigeons, a skulk of jackals, a white water-snake on the left prolongs sick man's life. If they are on the right and making & noise, they always indicate his death, 175' If an owl, a cock, a Dhenka, a Bappiha, a mungooße, francoline partridge or a deer is on the left and making a noise, it destroys the life of a sick person. 176 It is not good, if any one of these is seen, namely, a vulture, an owl, a Bhāranda ( a fabulous bird'), a myna, a ram, a tiger, a rhinoceros, or a rabbit. E 177 It indicates a sure death, if a crow, a dog, a donkey, or & bull is making & noise on the right in the midst of townsmen (?). 178. The sight of a buffalo, a dead body, a menstruating woman, a weeping crowd as well as a serpent, a rat, a cat, or a hog indicates death 179 It is declared by the best amongst seers that all should avoid in this world the sneezing of a horse, an elephant, a cow, a man as also of a dog and others. 180 The Word is twofold, (one is) divine and (the other) natural. Listen to the exposition of a divine word which 18 being told. 181 Let one, who has vasbed his body and dressed bimself in extremely white garments etc. hear the auspicious or the inauspicious word, like a second person. { c 1 4 t . r t 7 ·TRANSLATION OF 189 Hading taken the image of Ambte pod hering bed, #pointed and workhipped it, ona aboqld plupo it under (big) left 4m, qoforlog 1 with white clothes 188 At the end of the first patch of the night of at the Hoe of, fax, let one mogo, through tbe oty, muttering thin manter som him ambo Kampiadi bahaging devi rada 184 take into copadoration that which one first attor (whether it is) good or bad. There is no dopbt that bo lived when tho irit Ford') anopidou add dier when (it ta ) imaopicious 183 The divine Word has been dekoribed. I now talk of nataral Word which (may also be) elther good or bad. Enough of prolixity Let it be hond scoording to the woriptores which have their ongin in the Puppert 186 The names of Arhat and the like and of gode as voll. the words like siddhi (accomplishmont), buddhi (inte! Lact) jaya (victory ), oddi (prosperity) tdw (moon) and adja (king) aro all auspicious word. 187-188 Tho. word which are Inauspiciou horo io thue world, poh an, dentrogod, brokon doad fallen torp doparted, rotten, ogton bare, bitton black, kied. powdored and board aro aloo ma ooppridered by those well, voprog ip the priptores deling alth the knowledge of Fore. 189–190 A Bound of a wght (on the come may bo) of an umbrells, bandor, a water pot, a conoh, a kotilodrom, a king, a monk, a jasmine Agvar, ä bile garment, Wbuto moutarde, wndal-wood' ordo, * ypung lady with 3D bartot, burtbopy colebration of a mou or a fostivat coopootad mth god (1) indicatos boppiacon. 191-193 A sound of the destruotion of a horzo an elephant, bull, . art, charlot the staff of an ambrella of a bandor an clophant, & shop an image of a templo, a forte * topogate . mord or a dagror or the word broken of the word stang lo not for good. Thbs to called (the koowlod go of portostogs or ente) through 'wordeby the winto who in proident in antrorug gawtlook 193 Lot one baring becomo dan in body to a ANDET docribed bofore evoiat with the brigbt, yollow pigment (prepared from the uripe or bllo of a cow) baring kubad his bande. Thora la no room for doabt (reparding thbo).

·4 1 1 THÉ RIEPASAXÚCOAYA ds 154-195-196 Liệt kimi Keep his folded hands before the tip of the nose, having vashed' ( thé body ) in a lonely place on a clean piece of ground, having assumed å posture called Palyanha on a seat and having stationed the sight on the tip of Che nose. Think of the bright half on the left hand and of the dark half on the right as well as fifteen days on the joints of the fingers. Imagine on them the letter È. 197 ...............One 'should know that fortnight through the excellent method of collyrium. 198 That 'is the date (of his death.) which is indicated by the joint on which the letter H, appearing black, falls. This is so said in the description of the Rişta through letter. 199 Having dressed himself with white garments etc., having himeslf washed his own body and having taken milk, let him sleep on the ground observing celibacy. 200 Let him sleep on the bed which is in the form of a white sheet of cloth, having thought in his mind about the work and having (first) muttered, hundred and eight times, the (following ) mantra (désignated áš) Šüğgiva: om nåmo bhagavade suggīvassa pambasatanassa kamale kamale vimale vimalē vipulė vipulé údará devi satyam kathayá šatyami kátraja itiwiti púlīndini stābā. 381-202 Theñ at the time of dawn, aften áñ kóüt, and twelve minutes 'have passèd, tútter as said by the excellent amongst saints tiventy-one times the thấntra styled Süggīvă ħaving first uttered for 'twenty-four minutes the mantra cålled Paramefthr. 203 On a clean' piece of ground and on ä board let three straight lines be drawn withòùt a stop. 204-206 Thus eight horizontal lines are to be obtained 'inter- Fossed by eight vertical linës. Put the first line from the left to the right having noted the first, the middle and the last There are eight Āyas_o.g. à Dhayāya, Dhūmāya Sihāya, Sānāya, Visāya, Kharāya, Gayāya, and Vāyasaya. 206 How can a Rühkhāya (?) on a Sihaya or a Visāya be considered auspicious? There is so doubt that it 18 (to be considered) auspicious, if it is found on others, IL r ·1 1 f 1 r C C TRANSLATION OF 307 Know that . Dendya on all the other dyan lortu diantos, in all undertabongs, destruction, bondage direure, grof, low of wealth, four or rain 308 A Straja on a Dhaydyo is for good and on a Dhomadys it prognosticated deaths on any other Ayou, it foden tar cruel thing 209 A Surdya op-a Dih terdys and a Dhaytya short profit and on a Pdyaadya, it points to death A Station on. Ithayiya us good, while on others, it fan modbora 210 A Piedyas is Auspicion on a Dhaydya and . Dhillon dys, while on a Sthaya It brings about death. On the remaining Agcs, it foretallo an oront of a mixed charoter 911 A. Khordys on a faydya, Diensya ad Sandys gives good, it is for death on . Sthisya and modžare on the remaining 913 À Gaydya on Sthaya and Dthaydyo gives life and Woalth It lo mld by the andot noon that it is modloare on the remaining 918 A. Payabdyo is maid to bo good on a Durortya (O) Sthaya Dhimaya add Dhaydya on a Soraya, at brloge about dostruotion and on the remaining it to mediocre, 214 Opo ho pot to go if the Ayos ero Auddha; on the contrary, ho, who hus gone to pomo other land, returns Ho dio roon if the Ayos are Ruddha and of the same but mimical category 318 A profit follow if a partioalar Aya is on the Age of the same and friendly ontogory A Suha and . Goglas are frondly to . Dhaya and a Dhoya la fnoodly to . Sths sad . Gays, 916 A. Sua and . Khana in the friends of a Dhen. A Pha and Dohumo are the fronds of . Khard and Supa, A Dhimo and . Dhayts are the friends of Payana wbllo all the remaining Ayas aro Erlandly to him 917 A Dhema is a friond of a stha and . Drayu. A Payasa and . Sana ard the trionda of a Khara and . Pinch It bo uid by the boat anong ulote that Gaya is a friend of . Stha. 1 L # ·65 THE RISTASAMUCOAYA 218 Having knorn (thus), (you) predict. Where is the necessity of saying much on this point? 219 The death of a sick man follows if the Ayas are Ruddha and if the Ayas of the inimical category are behind; The disease of the sick person goes on increasing, indeed, if the Ayas of the hostile category aie in front. 220 Having placed nine dots three times on a fine piece of ground, put the natal constellation (of the sick person) in the beginning 221 Put (there) the constellation of conception which 18 thirteenth from the natal canstellation as well as the constellation of the name 222 It is said by Durgadeva that he dies undoubtedly if the three types of his constellations are clearly pierced by malefics. 223 Constellations beginning with Assini ale to be placed thele, indeed, in the Bhuangacahha also He dies soon if the malefics happen to come in both the mouth and the tail of the Nādi. 224-225 Put the constellation of Saturn in the mouth of the Sanıcalha Put four constellations on the right arm and six on the feet. There again put wisely, indeed, four on the left arm, four on the heart, two in each eye, two on the head and two on private parts. 226 Misery, gain, joui ney, insult from all, misery, happiness, love, acquisition of money (will result respectively) and also death, if it is in conjunction with malefics 227 There are eight gioups, namely, A, K, C, T, T, P, J, and s Names originate from these. The respeclive order of five vowels 18 A, I, U, E, and o 228 The first day of the fortnight, tbe second, the third, the fourth and the fifth are respectively known as the Nandā, Bhaddā, Jayā, Rittä and Punnū The air of the name 18, indeed, of five types, namely, tho Udida, Bhamıda, Bhāmida, Sañhāgas and Atthamia 230 The air of the birth is to be known from the constellation (of buth), so also the all of the constellation of conception According to scriptures the known to be lasting for seventy-two days 229 dir IS 9 ·0 TRANSLATION OF 955 The treatis entitled the Rythomwaya y composed, with the directions of Samyamadeva, by Dargadora, basing it on many other soriptures 256 Let him Tho is an expert in the monptore dealing with tho ngnt of death publish (it) oortooting cloarly on thlo earth what is said Against the traditional knowledge out of ignorance or arroganoo. 257 There lived here on thu earth, lord of monk. Damod Somyama whone intellect pu renderod logical by www studies of the al systems of philosophy and logio, who was well verzed in the potence of almanao and wards who had completely mastered polition who was a lion to the elephants in the form of disputanta and who hed gone through the OGDOD which is just like an ocean with endlowo shore 858 This compendiom which to full of great wignificanco an, indeed oomposed by Durgadevi who wm of a lovely charactor whore intelleot was punied by the water of knowledge, who had obtained 1000 every whore in the coantry who was engaged in onlightening poople who had fully known the scripturon, who famous who had noorted to the lord of learning and who you of pare Intelloot. 209 Let tho famou treatise of Durgadova romala renowned on thus earth as long u the religion containing decimo statemento tanght by Jina w progresing in this world As long as there u a nountain called Mors with denrcylolding troos as long as thoro u (thio) earth powseseed by tho kiogo and as long as there are moon a aluntor of stan, 200-201 Thu was compored on the eleventh of the bright half of Sderma lep tho moon wu in tho concollation alled Hala in the year 1089 in Kummihandymanna when Looohmucus was rallog to a plonkant tomplu of Sorun which 11 a place of happines for the maks and the laity fit to get enjanelpallon SUD and ·NOTES N. B. Figures on the left indicate numbers of the stanzas. 1 RzTs-Portentous phenomena foreboding misfortune and death. Broadly speaking these include omens as well as other mystio devices wbich are briefly referred to in this treatise, namely, upasruti, chāyā, nādi, svapna etc. Lexicographers define the Rışta thus रोगिणो मरण यस्माढवश्यभावि लक्ष्यते । तल्लक्षणमरिष्ट स्याद्रिप्टमप्यभिधीयते ॥ The following definition based on the etymological sense aftan 7F44-cilsafeife is found in the commentary of Vācaspati on the YS ( App VII ). Regarding the earliest origin of the doctrine of omens and portents WEBER in his History of Indian Literature says “The doctrine of omens and portents was with the Indians intimately linked with astrology from the earliest times. Its origin may likewise be traced back to the ancient Vedic, nay, probably to some extent even to the primitive Indo-Germanic period. It is found embodied, in particular, in the literature of the Athar, vaveda as also in the Grhyasūtras of the other Vedas. A prominent place is also accorded to it in the Samhrtās of Varāhamıbıra, Nārada etc and it has, besides, produced an independent literature of its own" (Eng. trans , 1882, p 264) The same author in the same book further remarks - « The fifth book (or the sixth adhyāya) has quite a peculiar character of its own and 18 also found as a separate Brāhmana under the name of Adbhūta Brahma ana , in the latter form, however, with some additions at the end It enumerates untoward occurrences of 10 ·06 TRANSLATION OP 236 231 It is aid by thoso voll up in scriptures that the est styled A race in the months of halliy Mayam and the (irst) terelre days of the the month of them 282 Tho alr atyled I jo seen by the omninopt nog the (romaining) oughteon days of Pramo u well as 10 the months of Ilaha and the (fint) twenty four day of Phagyuna 283 Tho air called Unises in tho (renuinog) dago of Phagguna the whole of Cilla and Vaudha as well no in tho (6rt) or days of Jillha. 284 The ruing of the aur named B tabou place in the (remaining) twenty four days of Jitha the whole of Andha and tho (fint) olghteen dayı of Secara 286 Tle thing of tbo air desiganted O w koond to be taking place in the (lant) twelve days of the bright half of Scioara and the whole of Dhaddaraya and Anariya The air rogarding a zodiacal ngn in to be koow undoubtedly in this way beginong with Libro remp octurely in accordance with the tranntion of the nua. Know that there are constallations sodinoal Digoo group and the datem If all of thor fivo () are perded by wyroked planeta, ho don not live on this enrth. 938_230 In the Antaraddoakla tho vopols are to be mrefully put in the oorden and twenty-eight constallationem four directions etc. The resprotiro ordor of the lotter to be placed there u thia - Ta Ka Ila, the, No To, Pa Ra To Na Yo Bike Jo Khe, Ga Sa Da Ca and La Thon all the zodiacal ugos beginning with Anies and all the days of the fortnight beginning with the Vanda are to be placed Thou to doctahaddoalko w doworibou vith e VIP consistont with sompture. Llator to the description of the Ascendent at the timo of patting a question At the time when a maxoger puta a question if this Acondent u upeoted or uncounted by tho malothes, ho who la attacked with a dipake dice la tho an af work it u frunatrated if t 1 m 248 If the moon 5 In the exghth honno uported by Of In conjonotion with malefic prodlot that he who se overtaken with a divato dios 297 240 241 ·67 THE RISTASAMUCCAYA 243 Having to live very little in this world, I now describe severally the days of each constellation as told by ancient sages. Enough of prolixity. 244 There are ten days in Assini, many in Bharani, seven in Kattīyā and five in Rohini. 245 There ale ten days in Migasıra, and many in Addā; know that there is a fortoight in Punavvasu and there are ten days in Pussa 246 Many days are said to be in Asilesā and a month in Mahā, seven days in Puvvaphagguni and twenty one in Uttara 247 (If one gets a disease) in Hattha, (it remains) for eleven days, in Critā, for one day, in Sãi, for seven days and in Visāhā, for ten days. 248 (Know that if one is attacked with a disease) in Anurāhā, (it persists) for twenty days, in Jrţthā, for many days, in Müla, for twenty-four days and in Puvvāsādhā, for one day. 249 (Know that if one drifts into disease ) in Uttarā, (the disease goes on) for ten days, in Savana, for five days, in Dhanrtthā, for a fortnight and in Sayabhısā, for twenty days 250 (If one falls a prey to a disease) in Puvva Bhaddavaddā, (the disease continues) foi many days, in Uttarā, for twenty days, and twenty-one days are said to be in Revar 251 If one acquires a disease in the aforesaid constellations, it lasts for the aforesaid duration Where is the necessity of saying much on this point? 252 He lives for the stated number of days even if he is in hnowledge of the coming evil and if he fasts unto death, he lives, then, also for the same duration. 253 This Creatise, dealing with all the portentous phenomena, was composed in an outline, in course of three days, with u standpoint just in keeping with various scriplures 254 Victory be to Samyamadera who has subjugated egoism and who is a chief of the monhs here in this world And also to Samyamacena who is bis Gum as well ns to Vidhayachandra Tho is the Guru of the latter.

·GS TRANSLATION OF 255 Tho treatise entitled the Ruthanielonya u oomponed, with the directions of Saufapadeva by Dargador basing it on many other Kryptores 266 Let him who u an erport in the moniptores dealing with the ngna of death, publish (it) correcting clearly on thu earth what is wid against the traditional knowlodge out of ignoranoo or arroganon. 867 There lived here on this earth. lord of monta named Samyama whoue intollect was rendered logical by bu studies of the six syatems of philosophy and logie wlto W4 well versed in the vienoo of almadio and ords who had completely mastored politics who ww a lion to the elephants in the form of depatanto and who had gono through the capon which w just like an oooan with endloo shore 268 This compendiam, which is fall of great aguificanco mor, odeod oomposed by Durgaders who w of A lovely charcoter whose intolloot Fas parified by tho water of knowledge, who had obtained 2004 ovory whoro in the country who wou ongaged in onlighteolog poople who had fally know tho koriparo who was famous who had reported to tho lord of learning and who was of pure intellect 269 Let the famou treative of Dargadova remain ronowocd on thu earth as long as the religion containing decisivo statoments taught by Noo us progrening in the world as long as there is a mountain called Mort with daura Fielding trou as long as there » (thre) canth pooncated by the king and as long as there are moon son and nalunter of mtaro, 200-201 The ras compared on tho cleronth of the bright bulf of Stevena won the moon wou in the constelation called Vala, in tho sor 1089 in Kunsthanayamanin wheo Lochmurs vas raliog la a pleasant tonijo of Santos bich is a place of happiner for the pi nla nod tlo lait, fit to get ctianopation.

·NOTES N. B. Figures on the left indicate numbers of the stanzas, 1 RET-Portentous phenomena foreboding misfortune and death. Broadly speaking these include omens as well as other mystic devices which are briefly referred to in this treatise, namely, upašruti, chāyā, nādi, svapna etc. Lexicographers define the Rista thus रोगिणो मरण यस्मादवश्यंभावि लक्ष्यते । तल्लक्षणमरिष्ट स्याद्रिष्टमप्यभिधीयते ॥ The following definition based on the etymological sense afaa arYTARZna is found in the commentary of Vācaspati on the YS ( App VII) Regarding the earliest origin of the doctrine of omens and portents WEBER in his History of Indian Literature says "The doctrine of omens and portents was with the Indians intimately linked with astrology from the earliest times. Its origin may likewise be traced back to the ancient Vedic, nay, probably to some extent even to the primitive Indo-Germanic period It is found embodied, in particular, in the literature of the Athar. vaveda as also in the Grhyasūtras of the other Vedas. A prominent place is also accorded to it in the Samhitās of Varāhamıhıra, Nārada etc and it has, besides, produced an independent literature of its own” (Eng. trans , 1882, p 264) The same author in the same book further remarks « The fifth book (or the sixth adhyāya) has quite a peculiar character of its own and is also found as a separate Brāhmana under the name of Adbhūta Brāhm. ana , in the latter form, however, with some additions at the end, It enumerates untoward occurrences of 10 ·70 NOTES OP daily life, omens and portents along with the nohti be performed to avert their ovll consequencem. To afford u a deopinaght into the condition of a ization" (p. 69 ) The Upanishads SBE Vol I also allade omos aod dream foreboding death (PP 201-28 The Gama Sutra SBE Vol. 29 enamonto the man of omens and portanto as the last of the ropenty t 80100 0* (282). PIHL in hys Pedische Studien hinta at ! menco by obeorvmg When ho need lightning 11 cloudless aky let him know that it 18 m (1 119). The Kautta Satra which is the role ola ntual Satrs of the Atharvaroda alco reford 1 thirteenth and the fourteenth Adhyaye to a ranety omou and portonte (p. 152) The Archardstra of Kautalya (Trane. Shan abusta Myrore, 1989) indirectly bring in the subje of oment and portento whom it mentaops Whout dal of the little Angor Dimba Kima, madha bair of a monkey and the bone of man, all woul round with the garmont of a dead man u buriod 10 hour of or u troddon by a pen that man with 1 wife children and wealth will not rurriro thr fortnights" (p 498) Dr PUULIER 10 his monamental work stat Bolref in magic, amulets omodo eta la found amor the Yodio Indians also in common with all the adore people of the world." (Badoo - a study By D A. D. PULLIER, ML, A. LL B Ph. Dohorahan Lachhmandas Prikrit and Sanskrit Sorter Vol. VI 1940 Labore page 64). To mame book furthe mention there “Dreams and Omons were intorprote by rogal matrologers and their dirootions wero followed Prof D KOOwsi hus lottor of Fob. T 184 mitos to mo There not much about Ritu un omons in the Pali litenture There u a mention o momo of them in the first Sutta of the Dighanitty furtudding the Bhikkbus to indulgo in tbeir practice In one of tho Jitakus atar-roadog is old caled" Prol PY Barat alio lo ho portoard of Fob 9 1841 Informt ·THE RIŞTASAMUOJAYA 71 me to the effect that some references may be found regarding the Riştas in the Suttanıpāta (edited by him) as well as in his article in the Sir Ashutosh Mukerjee Memorial Volume I have attached in the Appendix a passage froin the MP (SBE, Vol 36, PP 157–162 ) just describing the phenomenon of Dream and its implication ( App VIII ). But it is clear that there is not much material to be found in the Buddhist literature regarding this occult science. It is the Jain literature rather than the Buddhist that abounds in references to this mystic science of omens and portents The earliest reference to the Astānganimitta which predicts good or bad and is in a way a branch of the Ristasõstra is found in the Ācāravastu of the third chapter of the ninth Pūrva of the Drstivāda according to the Nāyādhammakahão (The canonical books all referred to are the Ayamodaya Samıtı Editions), (1, 1), the Bhagavar ( 11, 11, 15, 1,) and the Sữagada (1, 12, 9). SBE, Vol. 22 considers it as tbe lust of the seventy-two sciences The Thānanga (Files acullu, 10th thāna), the Aņuogadāra (71olcsurluft 411015 aorty aut, 985) and the PSU (1238) passingly refer to this The Samarāya ( 47 ) and the Panha (1, 4) allude to it while describing the Utpāta etc The commentary on the Uttar ajjhayana takes note of the signs and symptoms foretelling good as the following stanzas will show सिरफुरणे किर रजं पियमेलो होइ वाहुफुरणमि । मच्छिफुरणमि अ पिय अहरे पियसगमो होइ ॥ (com on the 8th chap. ) चक्खुसिणेहे सुभगो दतसिणेहे म भोयण मिट्ट । तयनेहेण य सोक्ख नहनेहेण होइ परमधर्ण ॥ (com on the 15th chap. ). So far as non-canonical literature is concerned, Haribhadra in the Vyavahārakalpa and Hemacandra in the YS' predominently mention it. This remark is illustrated by the following stanzas पुरुपेणाथवा नार्या द्रष्टव्यं न कदाचन । चन्द्रविम्य निशि शुक्लचतुर्थीसम्भव किल ॥ (व्यवहारकल्प) ·+ HOTES OF I. Solenoe - मास माम विपेमममम । चतुणामपि पा समो पगमापा । म्पमपरम्प) Io tho Lagacuddhi also Harbhadra deals with this by making statementu on भासिधिव, पप otc. Ratnate khara in the Dinaruddhi and Joloosigara fa tho Ratnacadatath make caronal obversations on this The Middromukloal of Payapada malam wome interesting allusion will be roon firom the following loku- R दोष बस्यामि सचामेपु सम्मवम् । समापिदिकालारिक मवम् ।। पीया बाई बम न पाति तृप्मा मुक्ता सूर्य पूरपति पर। पाधिस पाम सुवर्णनापा मारेप्रमे वसनकायपुर। वर्ग मवम पद पारित् पंकबिते मा वि पोमु पाए । ते सके माति विहाव सर्व प्रपोति पाम्य सबन मधुना। Tho DP dearly mentions the Ama and its offichoy is | ome out by the following gathis मममिचा विषतिन मिणारिसिमासि । दुशिन मिमिचे बारेसो विपरसा ।। मिमिरे लिपिम माथि निमित्ते मावशाए । देप सिरा विवाति निमिचुप्पावतात. १९ In addition to there there are no roang raforcode m the PRS AS Videlavilana, Narcoandro Jamna Jyoth and the Th bhuomandra that it u pood low to malaply instance bere I have thus thod to give the memory of the Rutas in general a mell on the curllent referono to tho Rista ou found in the three pron ment pohools al Indun thought, namely Vodio, Baddhist und June For its origin and development and for ita conception coordmg to Non-Indun noboo le of thought the road are requested to rafer to parallel portage in the Appeador and to the Introdaction. The atanaun example of मुखप्पुिम ४ बोली-groups or danas which are rghty-four thor in number RA - t und mi-all these three mon merly' when thoy are used adverbially Soo PV S 187 • सममिम्-attacked by adrerution Re means addha attoo also Vido infra St. 8 To meet tho motrion! x x x x x .

·THE RIŞTASAMUOOAYA 73. exigency, the Samdhi between - 294 and BTT is avoided. It is allowed by Hemacandra. See PV, 1, 5. पमाय has a positive sense and means negligence. चउकसाएहि~a quateinary of evil emotions, such as, anger, ego, deceit and greed. Of all evil emotions, it is these four which draw the Kai mic particles towards the soul rather more effectively. 5 5678 is a form with a S'auiasenī influence. See PV, 4, 260. 7 There are five cores, sixty-eight lacs, ninety-nine thousands, five hundreds and eighty-four diseases. 8 The senses are five, namely, eye, ear, nose, tongue and skin Their objects are also, iespectively, sight, sound, smell, taste and touch 10 Faggia-Compare the following stanzas of the PSU:- छउमस्थमरणकेवलिवेहायसगिद्धपिटमरणं च । मरण भत्तपरिना इगिणि पाओवगमण च ॥ १००७ ॥ x x x x x x गिद्धाइभषखण गिद्धपीठउबधणाइ वेहासं। एए दोनि अवि मरणा कारणजाए अणुनाया ॥ १०१६ ॥ टीका ---‘उवधणाइ वेहासमिति उद् ऊर्ध्वं वृक्षशाखादी बन्धनमुद्यन्धनं तदादौ यस्य तरुगिरिभृगुमपातादेरात्मनैव जनितस्य मरणस्य तदुद्वधनादि । 11 si-a form with a Saui asení peculiarity 12 अहिंसलक्खढे-अहिंसा is shortened into अहिंस The PV permits it See 1, 4. अहिंसा Is the one and the first of the three main constituents of the धर्म of धम्मो मगलमुक्कि अहिंसा सजमो तवो । देवा वि त नमसति जस्स धम्मे सया मणो ॥ ९ ॥ Desveāltanayutte (Ed. Prof K V. Abhyanker, M. A., 1432, Ahmedabad). सलेहणा-It means " thinning" It is twofold, external and internal It Is बाह्यसलेखना if it refers to body and आभ्यतरसलेखना if it does to कषायs which are four as send before The PSU has the following to say on that - चत्तारि विचित्ताई विगई निजुहियाई चत्तारि । सवच्छरे य दोलिट एगतरिय च आयामं ॥ ८७५ ॥ नाइविगिठ्ठो य तवो छम्मास परिमियं च मायाम । अवरे वि य छम्मासे होइ विगिट्ट तवोकम्म ॥ ८७६ ॥ वास कोडी सहिय आयाम कटु आणुपुन्वीए गिरिकदर + .

·SOTES OP रीष-संसेसमा मागमोमसिपिना शरीरापपर्ष । त्रिविय- मान्य पामासिनी मप्पमा संस्मरम्मान उता वारस पनि। Tho DP also refon to it in the following pag- पूर्व परापसोणाविर्षिया इसमावरह । बसप्पसंऽयमई सो पाएमई मुर्वि...। पोराग्य कम हो माषणापाई। सम्ममा मिसंपारमासो ।। 14 renta-It may be temporary or me, lasting anto denth. The PSU desorban it wunder मनमनमनैमारिया विधीससेष रमवाओ। कापक्सिो संठीवपापपरमो वयोगा। रीपःपनानमारमाग इसमें । पुनर्विपानावर गवत्पपि। पोलर परिमिक्सपना मीमहापारियों ममस्परसहिताविपमासाम्ते भीगमेग वाय संबरपर्यन्त मधमतीमती वर मास गावत् यावत्यको पुनरागम्य- भाष पुनमामिदोपातिविशेषतनिषा मा पारपोपगमन पवितमर ममाम 16 पयामापग 10 a parthoular type of penanos whicb svay complex and technical jo baturo. The DP deficos It 10 the following farbuon संसारंगम भिगा परफानो। दन मोहमहरा माराहणापरागे ॥ २९॥ १९॥ x x x x परपुरिसेट कहि सपरिसमिसेरियं परमबोरे । रविन्सोमि मरामि भाराहणापरा.. पीर! परागाहरण मेरिनाम सामम्मि । मुक्बममानितो विनिवसाराभो।।.. पचारि सार सिलि गार पंचायगामे । विनर परिसामोराभारादणापराग 10000 बममसा रितिमायामि जिगभरामिति । पाएपसि बारिश से संसारमहोमादिमपार 014 पापसि बीमारी सम्पति पापम्मा। शिवपमापप्रमचरिपमाबुबमोप सपनामरिचे सरबाराहमा पाया। सारेर होनिवि रोसा मरममगमा ५९॥ परिस्पे-troubles encountered by an apprention on the path leading to alration. They artventy-two in Dumber Tho T IS egumonte tham tu học - मार्गाणनिगरान परिषोतरावरीपm.

·THE RJATASAMUCOAYA 75 $ taqrarfiateamat Farfarazi- निषद्याशय्याकोशवधयाचनालाभरोगतृणस्पर्श- मलसस्कारपुरस्कारप्रज्ञाज्ञानादर्शनानि ॥ ९ ॥ (9th Adhyaya) प्रज्ञाज्ञानादर्शनानि Is to be split up as प्रज्ञा+अज्ञान + अदर्शन 16 PARMESAN,The Maranalandılā is a small treatise, by an earlier wiiter, dealing with omens and portents (See Anclānta, Ed. Pt. Jugalakishore, 1941 ). It has been largely drawn on by Durgadeva in composing the Rrstasamuccaya 21 HE is a Saviaseni formu 22 g is a Sauraseni indeclinable for 1 25 valera is a Dus'ya word Des'ya word meaning swiftness. The Gujarālī word 454 is derived from it. is also a Deśya word and means motion. The word almal in Gujarāti supports the inference 26 he is adjective here and means "immediato”. 36 धिदिणासो and सदिणासो-The दू for त् is a Saurasení peculiarity I have preferred the leading सदि to सुइ as it was supported by the YS' (App XIII) 37 foreviter has no case-terminations perhaps because of the Apabhramśa influence 43 18 purely a Saurasenī form of the Skt. Hant. The Mantras have been kept in the chāyā as they are in the original 49 TAH—It can be better taken to mean a tree in a proper condition. 51-52 Compare these statements of the Ristasamuccaya with those of the YR ( App XIV) and the KJ (App. XV). it of the text should be read as 3 and Ro meaning thereby 'six and three In the chāyā also it should be rendered by षदनीन् and not by पडिति 56 We get here an instance of ganafusion 62 815--This is an attributive compound serving as an adjective to which is understood there in the stanza 76 –This is also an attributive compound he has the sense of a premature" here The compound has an adjectival sense qualifying te It should be noted bere that ag as a separate word is used in the text both as an adverb and as an adjective ·To NOTES OP 68 The author an be justified if we take the metre 017 ployed to be that also called ty Then the state 19 not at all dofootivo metrically 64 गुमर Karmadhiraya compound where my means Himminent or fast approaching" 68 . Tutperust compound and means a part of the day 66 पुतिसमरि .pparently means hanog the figure of aman 70 FR us an Apabhramda gerand See PV, 4, 440 71 सम्म means the name thrng as in meant by पूर्णतः H. should not bo devoid of or defective in any of the Lumbi. 78 Ku here ared adverbally 88 माता - Purely an Apabhrama word for बप Thi forms abundantly used in the Kundrapalacarta (Bombay Banskrit Series 1900) Soo PV 4 418 95 अगापुरिस-For comparison and contreat I haro giran balow passage from the Snoorenardprotna (Derdh normitta) chap. 28 देम्पुमाकरेपरेर मारेष कपिलं कायनम् । समममममम र पोगण्यममुत्तमम् ।।। अपित समासेमादिशामसुतमम् । बिसरेम माम्यादि पोसानो माम्पमा ।. संपर स्पष- रेवि मावामि भापुसण्सपम् । पसारा पुष्पा सम्पद सर्वपापा ममुप्पते ।। सूर्य मावा सोम बाबरपति । काम्बरपरस्मन्बी गम्पपारिवासितः ।। समरम्मै महाम सामन्याम् । नवम्म पिगमू सजा निरोपपेत् ।। पा पुराणाले बेवासपिचर। स पासवेषभाव भिवं परमकारमम् ।। मम्मासिविल पारितिरितीरितम् । समामादि पापणते नात्र संपपा ।। शिरोपर पाये पइमिमांसभवत् पपा। समन बाय उस दोगिमात बा तपा.. छो धर्म विमानीवात् ले पा विनिरिए । रकमानीवात् पोते रिदिपमादिशेत् ।। र .

·77 THE RISTASAMUCOAYA विवाहौ बन्धुनाशस्स्याद्वितुण्डे चैव क्षुद्भयम् । विकटौ नश्यते भार्या विजंधे धनमेव हि ॥ १० ॥ पाटाभावे विदेशस्स्यादित्येतत्कथित मया । तद्विचाय्यं प्रयत्नेन पुरुपेण महेश्वरि ॥ ११ ॥ सम्यक् तं पुरुषं दृष्ट्वा संनिवेश्यात्मनात्मनि । जपेनवात्मकं मन्त्रं हृदय मे महेश्वरि ॥ १२ ॥ इति छायापुरुषलक्षणम् 96 29-420-HP-Note the alliteration. 97 Pon-common in Ardhamăgadhi 101 ogostot-To avoid redundancy I have preferred ufqut to 3590 which is referred to by Tifegu in st. 103 106 fman Apabhramśa indeclinable See PV, 4, 420 107 gr—The word gnu is for the most part used in Ardhamāgadhi See PV, 1, 46 The Texts of confucianism, SBĚ, Vols. 3 and 27 deal with the interpretation of dreams ( 3, pp. 128 and 350 sq n, 27, p. 344) The Upanishads, SBE, Vol 15 give a full explanation of dreams (p 280) A topic that some dreams are auspicious omens while the others are not 18 treated at length in the Vedānta Sūtras, SBE, Vol 34 (p. 325) and 38 (pp. 136 sq) The Verlānta Sūtras, SBE, Vol 48 discuss a case that the dreams even though they are unreal, are the cause of the knowledge of real things (P 604) The Gaina Sūtı as, SBE, Vol. 22 beautifully describe the fourteen auspicious dreams dreamt by Mabāvīra's mother and their implication (pp. 219 sqq.) and also those dreamt by Marudevī the mother of Rşabhadeva, the first Tirthamkara (PP 281 sq.). The Grıhya Sūti as, SBE, Vol 29 enjoin to worship sun if one wanted to get rid of the effect of a bad dream (p. 224 ). Expiatoiy rites and sacrifices on seeing bad dream have been briefly dealt with in the Grzhya Sūtras, SBE, Vol 30 (pp. 81 and 183 sq ) across a vivid description of dreams in ths Milinda, SBE, Vol 36 (pp 157--162) A mention of dream 18 also made in the Nāyādhammahahão (1, 1) In the Chāndogyopanisad, the following sloka is found, referning to dreams - यदा कर्मसु काम्येपु स्त्रिय स्वग्नेपु पश्यति । समृद्धिं तत्र जानीयात् तस्मिन् स्वमनिदर्शने ॥ The 242nd Adhyāya of MATP, is wholly devoted to dreams (See App VI). 11 We also come 1 ·18 NOTES OY From all these foregoing referonoos pro can easily popolado that tho rabjoot of dream, as a branch of the Ritardata is as old as history For parallel pasager and detailed dumonmon 19 Appendu and Introduction. A to found in all the MSS. It should bo and henos interrogation 108 5—one whoso Hoven primary ilmds are nather more nor less They are रसासरासमेरोऽस्थिमगाधनि पाता। They aro rometunes taken as ten by malading and 110 Aral and are the three Jada tochascal terus for a umful astinty a ninful story and a nnfal thought respootavaly विनाs are four, namaly परिकमा, मरिया देशीand रामविका efter gerund 10 Sacrament. 111 Hla—throo sweet things, namely, oogar bonoy and alanified battar 112 it for a moreal Scarvan influence. 118 444 figure form shape They are five in number, eg परिमग्म पास परस and मापन 114 HATA word with a Searusenl charsoterutio. 116 MARt-Noto that it is mostly . Alabang Pabalt word. 118 —There are no meso-terminations it z obvioudy in the Apuntivo mase. Perhaps an Apabhrostite m fagocou working on it. I have quoted below. pm age from tho JAOS XP p 814 though it does not doul with the inlagen a thoy ure drommt of in tho droom “\Vhonover 10 e region idols movo a boat of Laogh, when thoy haro a frightful appearance, lot one boom that there u a great peril. When thoy loogh och wink nng and aro changed and whenover there is a odour of moat and blood there is great poril In Oures wboro a picturo looks ningy, or more paddenly los opo declare the doath of a king in eight month, then piotarod images and altan undergo a great change lot ono know that therou a great ponil 19. The Image referred to in the tort in the image uit te dreamt of in the dream bat both domriptions agro as far as the abnormal phenommon of an image and ita inauspious consonance are conectacd.

·79 THE RISTASAMUOCAYA 117 ufak-For an accurate conception of the technical, term fare, see Maheśvara's Kāšyaparılpa ( 48th Patala, Parivāravidhr, pp 142–154, Anandāśrama Sanskrit Granthāvali, no 15, 1926 ) 121 Parergu— The Anusvāra ona is only for metrical exigency. See PV, 1, 26. 122 -an indeclinable with a Saurasenī pecnliarity. 123 aftaufhit and preferry of st. 128 mean the same thing. for wifea verb with a Sauraseni feature. विलित्ते--सइ 1s understood after विलित्ते So it is an instance of the Locative Absolute 125 पक्खालिम and निव्वाविअ-gerunds of the Sauraseni Prakrit. 127 81695-an indeclinable purely in Apabhramśa. THIÇO a word with a Saurasenī peculiarity 130 -an Apabhiamsa word See PV, 4, 401. 131 aft g and ê aa—These two readings are not happy and I am not satisfied with the presentation of the text. तस्स ए (ण) णूण and से देव (सदेह ) परिहीणं will be, I think, better. 134 ART (FT) ima 18 here taken as understood. It means either moon or the sun So also in the chāyā. 135 HOTEH177It is the same as HOT STATT. In the chāyā I have dropped # and rendered it by HEART 136 farma Saurasenī word for Besitan FGCHU—The Milinda, SBE, vol 36 gives some information regarding divination from the marks of the body (pp 157-161). It is also found dealt with in the Vedānta Sūtras, SBE, vol. 48 (p. 604) Divination from a mirror is briefly touched in the Upanishads, SBE, vol. 15 (24) 137 Free-a Saurasení gerund HRA0H has got a number of meanings, I have selected 'camphor' qay—when it means a “body” bas a feminine gender both in Prakrit and Sanskrit 138 444 --To suit the metrical exigency, the Samdhi is avoided. See PV, 1, 5 139 Uhe-Though the majority of the MSS 18 for this सवणसह is definitely better 149 que party --Note the absence of Samdhı between goe and 3FR to suit metrical purpose पण्हअरखरे सरण would have been better. It is also warranted by S qomat (1) Asu vould have been still better. The question is word, ·TB NOTES OF From all these foregoing references we can maily conclude that the rubjoot of dream usa branch of the Rufardara u as old as history For parallel pantage and detailed discumOD 300 Appendix and Lotrodootion A is found in all the MSS. It should be cut and bonce interrogation 108 495-one whore soven primary fluids aro berther more nor less. They are रखसर्मासमेदोऽस्किममाठमनि भाला। Thoy aro sonietames taken us tom by inolading it and fly 110 H R and port are the three Jaina tahdian tern for å oinfal activity & upful story and a paful thought respoottirely वि are four, namely जीविष्य मीमा सविना and ण्यतया By – gerund in Seoraan 111 How-throo sweet things, namely, nagar honey and olarified butter 112 try for the movolle Sanrasonl inflame. 118 - figure form, shape. They are five in number, ag परिर्मग्ठ पा दस पसरस and भाग्य 114 with word with a Saurasent characteristic 118 Pino,Note that it fe mortly . Maharışth Prakrit word, 116 There are no loma-terminations it u obrowaly in the socontivo case Perhaps no Apabhruite 10- facaod is working on it. I have quotod below a paso age from the JAOS XP P 914 though it does not deal with the image as thoy ure drommt of in tho dream - "Whenover in a region dola moyo about or laagh, when thoy have a fughtful appearance, lot ono koor that thoro us a great peril. When they leagh outy wink smg ad aro ohanged and whenover there is an odour of most and blood there is great peril In cober wboro a protare loola ong, or moroo saddenly lod oto declare the death of a king in aght month. When potards, images and alters ondorgo a great change lot one koow that thorobo a great porrl 19 The imago referred to in the tost u tho image as it is dreamt of 10 the dream but both doucnptford agroe u far as the aboormal phenomenon of ad limeto and ita inaospicious consequences are concerned.

·THE RISTASAMUCOAYA 81 . - । न भय सप्तदशाष्टौ च रध्रांत विलिखेत् प्रमात् । तत स्वरानपढाश्च वर्णाश्च उजणोज्झितान् ॥ ॥ अवाक्षराध म्यै स्वै स्वैरकै सकलित भवेत् । वसुभिर्भजिते शेपे आया ध्वजमुखादय ॥३॥ ध्वजो धूम्रोऽथ सिंह श्वा सौरमेय खरो गज । धाक्षश्चते क्रमेणैव आयाष्टकमुहातम् ॥ ४ ॥ काकाद्वली वा च भवेत्सारमेयाच रासम । बलवान् रासभादुक्षा वृपभादपि कुजर ॥५॥ कुंजरादपि पंचास्य सिंहादपि वली ध्वज । ध्वजादपि बली धूम्रम्नथा जातिविगेपत ॥ ६ ॥ भागहारेण शन्यत्वादप्टम परिगृयते । एकाद्ये शेपभूताकैजाद्याश्चायचक्रमात् ॥ ७ ॥ अथ समरविजयतो। आयचक्रेति ॥१॥२॥ यथा देवदत्तयज्ञदत्तयो- विजयपराजये । देवदत्तनामाक्सल्या एकोनपचागत् ४९ यज्ञदत्तनामाकसख्या ८४ चतुरशीति उभाभ्या वसुभाजिते शेपे देवदत्तस्यैक शेप यज्ञदत्तस्य चत्वारि ४ देवदत्तस्यायो ध्वज । यनदत्तम्याय वा ॥ ३ ॥ ४ ॥५॥ ६॥ ७ ॥ आयचक्रमिट प्रोक्त यत्सुरैरपि दुर्लभम् । अत्र नामाक्षरादीना युक्तिरन्या प्रदर्श्यते ॥ ८ ॥ जयाजयपरीक्षाया स्वरोदयपरिधितात् । पोडगाक्षरवर्ग स्यात्काढय पच वर्णका ॥९॥ चतुश्चतुप्कवर्णां च यशो वा प्रकीर्तिता । नाम्नि वर्णात्स्वरात सख्या वर्गवर्णवशाच सा ॥१०॥ इति आयचक्रम् ॥ व्याख्या । योधस्य नाम्नि ये वर्णा तेपा सख्या एकत्र कार्या, कथ कार्या तत्राह । वर्गवर्णवशात् । वर्गाणा यावत्सल्यावर्ण तत्सख्या नाम्नि पृथकू पाया, वर्णाना सख्या एकत्र कार्या तथा नाम्नि ये मात्राखराम्तेपा स्वरवर्गाक्षरसख्या पृथक् प्रात्या, खरसंख्या द्विगुणा वर्णसख्या चतुर्गुणा तयो सख्याकसयोग कृत्वा भाग हरेत् तत “सप्तभिर्यो विशेषाकस्तेनारेरात्मनस्तथा । बलावल विचार्य स्याद्युद्धावसरवेदिभि उदाहरण । देवदत्तम्य दकारस्य त्रि ३ सख्या वकारस्य चत्वार ४ द्वितीयदकारस्यापि त्रिसरत्या ३ तकारस्यैक १ वर्णानामेकादा ११ सख्या जाता । अथ खराणा सख्या । एकारस्यैकादश संख्या ११ यत पोडगाक्षरवर्ग । एव दत्त एपा मात्राखरोऽकार । तेषा सख्या तिस्र एव मात्राखरसख्या जाता चतुर्दश १४ मात्रासख्या द्विगुणा २८ वर्णसरया चतुर्गुणा जाता ४४ तयो सयोगे जाता सरया द्विसप्तति ७२ ॥ अथ यज्ञदत्तस्य यकारस्यैका सख्या १ गकारम्य नि ३ सख्या यकारस्यैका १ दस्य त्रिसख्या ३ तकारस्यैका १ एव वर्णसंख्या एकत्र नव ९ तथा यज्ञदत्तनानि वर्णखराश्चत्वारोऽकारा- स्तत्सख्या चत्वार ४ पृथक् खरसख्या द्विगुणा ८ वर्णखरसख्या चतुर्गुणा ३६ एव षत्रिंशत् तद्योगे चतुश्चत्वारिंशत् ४४ द्वयो सप्तभिस्तष्टे शेषाको २ उभयो शेष द्वितय गत • तत्र वलावलम् । “साम्येन सधिराधिक्ये तयोहीनतया वध" । इद वलावलम् । अथात्रैव पुनर्विशेपमाह । “किंचिच्छेपेऽत्र विषमे समे वापि पृथक् भवेत् । विषमे विजयो नूनमाधिक्येऽपि समे परे"। यदि द्वयो सप्तशेषिते सति द्वय विषमाकमेवाव- शिष्यते तदा यस्याधिक स जयी भवति । द्वयो समाकेऽवशेपिते सति यस्य हीनाक: । तथा च }, ·50 NOTES OR eightiold -माविप्रम मममम गोरोचनाप्रम प्रामसरप्रम, माम मक्षरप्रश्न होगप्रम And मप्रश्न If we tako पनमफ्यम सर्व thro would be somo difficulty med omorating the eight type of the question. To keep in toot tho Sanskrit uryo nad idiom I bare taken froodom while rondering thu gith n Sunt in the cryi. परवापरे सर will be randared by प्रमावर सलेम In the abhiyeThe antbar clearly wants to dutinguuh between पहावर and मावर 164 All the three MSS haro got the followmg stamumth the numben mentioned against them पनिमविष समगार सयबरमावमम्मि मात्र । इवष्णगोमपूर्ण मीषसएन बषिटम ५॥ परचालियापरणावी बदि पुष मस्स सम(स.)। परम गोमुरो पुगोबिपरिण रोपगहिवस्स . पपचाविच करहम विह विमास-मरियाई १५ ॥ Stann 183 us the same in all the thro. MSS. But atanzas 164 and 155 have boen composed out of the quartori. Thu the borbe seams to have left out ono whalo recond half of ono of the two stanku and looking to the motro it u the fansa 104 that ban lost ita Becond balf Rs पदम गोमपेम पुन्प्रेति वीरेन ऐक्यहिनस्स in it to be the first balf ovon lookmg from the contexto So stand 104 has been printed as one having lost its rooood half on nooount of the tanbos orernght. The motion मुखविपुम 166 Contrast the mocond half of the stanta mth the stand 129-134 of PS (Soe App XIII) Tho ramo state ment walo repeated in tho recond half of the at 105 of tho Rupasamuovaya This and tho other botan.com show that the nuthor clearly ropremonto a definitely different tmdition The conceptions of the Samoatte, Ayacatka and tho Artahaddcatka aro bomo of roob inatanoce 160-169 # through APTO 10 elaborately dooned in ten stados from 160 to 169 I have quoted below relevant pregos on Ayu from AJC - they are rely to tbtor much light on the rabjects- मए मायकम् भागारमोर्मा रपा पर तिर्षगामिणः। मनु महा २.मा.निपिप सागरा प्रया...

·THE RISTASAMUCCAYA 81 - -- अथ सप्तदशाष्टौ च रध्रांतं विलिखेत् क्रमात् । तत स्वरानपढाश्च वांश्च दृणोज्झितान् ॥ २॥ अवाक्षराध स्थै स्वै स्वैरकै सकलित भवेत् । वसुभिर्भाजिते शेपे आया ध्वजमुखादय ॥ ३॥ ध्वजो धूम्रोऽथ सिंह श्वा सौरमेय खरो गज । ध्वाक्षश्चैते क्रमेणैव आयाष्टकमुहाहृतम् ॥ ४ ॥ काकाली श्वा च भवेत्सारमेयाच्च रासभ । वलवान् रासभादुक्षा वृपभादपि कुजर ॥ ५ ॥ कुंजरादपि पंचास्य सिंहादपि वली ध्वज । ध्वजादपि वली चूम्रस्तथा जातिविठोपत ॥६॥ भागहारेण शून्यत्वादष्टम परिगृह्यते । एकाथै शेपभूताकैर्वजाद्याश्चायचक्रमात् ॥ ७ ॥ अय समरविजयतो । आयचक्रेति ॥१॥२॥ यथा देवदत्तयज्ञदत्तयो- विजयपराजये । देवदत्तनामाकसख्या एकोनपचागत् ४९ यज्ञदत्तनामाकसख्या ८४ चतुरशीति. उभाभ्या वसुभाजिते शेषे देवदत्तस्यैक शेष यज्ञदत्तस्य चत्वारि ४ देवदत्तस्यायो ध्वज । यज्ञदत्तस्याय वा ॥ ३ ॥ ४ ॥ ५॥ ६ ॥ ७ ॥ आयचक्रमिट प्रोक्त यत्सुरैरपि दुर्लभम् । अन्न नामाक्षरादीना युक्तिरन्या प्रदर्श्यते ॥ ८ ॥ जयाजयपरीक्षाया स्वरोदयपरिश्रितात् । पोढशाक्षरवर्ग स्यात्काढय पच वर्णका ॥९॥ चतुश्चतुष्कवणों च यशौ वर्गा प्रकीर्तिता । नाम्नि वर्णात्स्वरात् सख्या वर्गवर्णवशाच सा ॥ १० ॥ इति आयचक्रम् ॥ व्याख्या । योधस्य नाम्नि ये वर्णा तेपा सख्या एकत्र कार्या, कथ कार्य तत्राह । वर्गवर्णवशात् । वर्गाणा यावत्सख्यावर्ण तत्सख्या नाम्नि पृथकू ग्राह्या, वर्णानां सख्या एकत्र कार्या तथा नाम्नि ये मात्राखरास्तेपा स्वरवर्गाक्षरसख्या पृथक् प्राया, खरसख्या द्विगुणा वर्णसंख्या चतुर्गुणा तयो संख्याकसयोग कृत्वा भाग हरेत् तत “सप्तभिर्यों विशेषाकस्तेनारेरात्मनस्तथा । वलावल विचार्य स्याद्युद्धावसरवेदिभि उदाहरण । देवदत्तस्य दकारस्य त्रि ३ सख्या वकारस्य चत्वार ४ द्वितीयदकारस्यापि त्रिसख्या ३ तकारस्यैक १ वर्णानामेकादश ११ सख्या जाता । अथ स्वराणा सख्या । एकारस्यैकादश सख्या ११ यत पोडशाक्षरवर्ग । एव दत्त एषा मात्राखरोऽकार । तेषा सख्या तिस्र एव मात्राखरसख्या जाता चतुर्दश १४ मात्रासख्या द्विगुणा २८ वर्णसख्या चतुर्गुणा जाता ४४ तयो सयोगे जाता संख्या द्विसप्तति ७२ ॥ अथ यज्ञदत्तस्य यकारस्यैका सख्या १ गकारस्य त्रि ३ सख्या यकारस्यैका १ दस्य त्रिसख्या ३ तकारस्यैका १ एव वर्णसंख्या एकत्र नव ९ तथा यज्ञदत्तनानि वर्णखराश्चत्वारोऽकारा- स्तत्सख्या चत्वार ४ पृथक् स्वरसख्या द्विगुणा ८ वर्णखरसख्या चतुर्गुणा ३६ एव पत्रिंशत् तद्योगे चतुश्चत्वारिंशत् ४४ द्वयो सप्तमिस्तप्टे शेपाको २ उभयो शेष द्वितय गत २ तत्र वलावलम् । “साम्येन सधिराधिक्ये तयोहीनतया वध" । इद वलावलम् । अथात्रैव पुनर्विशेपमाह । “किंचिच्छेपेऽत्र विपमे समे वापि पृथक् भवेत् । विषमे विजयो नूनमाधिक्येऽपि समे परे"। यदि द्वयो सप्तशेषिते सति द्वय विषमाकमेवाव- शिष्यते तदा यस्याधिक स जयी भवति । द्वयो समाकेऽवशेषिते सति यस्य हीनाक. । । तथा च 21 ·म NOTES OF सजयी भवति । अब पुनर्षिशेषमाह या झोत संस्मरमियर सी विषमे हानके शनिः समा होने जमा मषेत् । मोमे समेऽपि सोपान मो- योगयोगशोषिएमेभिक जग समेऽपि समिः। एतमाम कला प्रसयनरम्॥८॥ ॥ इति समरनिगये लापरम्म् । । मापयाम्॥ १ १२ ३ 14 र । 1 को . ग ध G प म म " र म (Pp 114-116) There is another panage also from the one book dealing with the same point भामबारसभापगमसिंहम्ममानका।। पोतरमा सबातम्याः सापारगः ॥५॥ ममौ पोरे पुरे देणे मित्रनारीगणेपुच। बालादिने महामोपबामो समयर्षिते ।" पनो मोम्ब सिंहावा सौरमेपः सरो गर । बाकिमेव मावा बौदिगा। मतिपदापीते विधिमुचिप्रमावता। बहोरा शमः सर्षे पाममुपा ममति ॥१ बाबा गोपा लिगामेम। खोपे सब सका। सपा । मायषकम् । -- पाप R धूम सिंह गर ..१५ " बा (pp. 14-215) The ACSS has some pobege illustrating the polat ander oondideration Thos oro us follow- ·THE RIGTASANUCCAYA 83 पदम राईयसत्तम रसमरपदमतईयरग्गरपणाइ । आलिंगिया मुझ्या उतर संकटणामाः ॥ २ ॥ उचजुगवसुदिरासग्ना पीयच उत्थार वगवण्णाई । अहिधृमिआर मला ते उण भइराः वियडाई ॥ ३ ॥ मररिउरदिवाभरसरात यग्गाण पचमा वण्णा । डहा वियड संकड भारादर अनुहणामाइ ॥ ४ ॥ मचाण होइ मिन्दि पन थालिंगिहि मव्येहिं । अहिधृमिएहिं मझा णायट डहेहि सयलेहिं ॥५॥ उत्तरसरमजुत्ता उत्तरमा उत्तरतरा ति । महरेहिं उत्तरतमा अहरा अहरे िणायच्या ॥६॥ महरसरहिं जुत्ता उहा हुति महरअहरतमा । कनार माहनि मुहर अधमा अधमा कि यदुणा ॥ ७ ॥ डहमरेहिं जुत्ता दद्रुतमा हुति दया पण्णा । ते णामअति कम वलालमीसिय मयलेसु ॥८॥ Notc the distinction between the Rişlasamuccayn and ACSS regarding the groupings of letters and the voices The foi mer divides the whole kingdom into आलिंगिन, जरिय, दट्ट and मत while the latter into three, namely, eft, finta and he According to the former the tra is cent per cent good, the affity is somowhat good and somcu hal bad while the same and fisa are cent per cont bad in their implication. According to the lattel, the आलिंगिय is excellent, the अहिधू- मिय, of a mixed character while the उढ 18 positively bad. This implication of surfisfits otc holds good not only with regard to questions of life and death but also with those of जय and पराजय, and সন্ত etc. The subject is passingly referred to also in AS (p. 432). In sb. 162 विसमेण is a misprint fo1 इगेण Make similar changes in the chāyā and the translation, The अग्गि (st_163) seems to be धूम as it is supported by NJC (See above ) The धूम and धून both mean the same thing The te of the Ristasamuccaya is the rate of NJC The रक्खोह (st 166) Is - difficulb to be derived but by method of elimination we can say that it means the same thing as the 75. I have put a question mark there after Fate to suggest my inability to derive it or to understand it I have not emended st. 169 of the texb. Still लाम अलाभ, शुभ and ·NOTES OR hovorer if the stanus andar notace be as undor it would justify the parallel statomonta of ACSS and others - Tu Ho op 3 MATHI]HTE("T°) संवाए म जीवा रोइ(१) पविति संदेहो । १९॥ 170 Drop the hyphen after 34 171 -It u both masculine and neuter 172 #4–Tho Ndyddhammalando broly touched the roboot of (I 1). The MATP good pomorbat in details in the subject (chap 243 Seo App VI) Tho VS exhaustively treats the topio of us (chap 86 Soo App. XII). The commentary on the Uharoihoyans devoribes tho good in the follomog stanar ममतानो प्रणाय मामिवारनयोरामा। परमसमरभने प्रामुबाचमा। (com. on obap 8) The AS indirectly refers to it on page 406 The Rain aldakatha by Jhanasigaraslın contains a boantuful description on L. The Kawiła Sutra has a fantastio description on py (JAOS, 14 p. 247). Tbo Pattoman dhabhard dodriyagranthaszol (GOS 76) dovotes nome pages on Fire and IT in Prikrit and Apabbrachte (pp. 81-84) Tho PRS' 11 the lost word on nyt For comparativo stadion the roudor should refer to the Introduotion and the parallel parungen giron in tho Appondo Arum us not a lippy exprovalon I rould bave rather liked To Hero to get an cramplo of wana fusion 689 ) 173 It has no mouning, so I had to emend It by ETH BT - it is corroborated by TRS (p 367 und po In tho chiya thoy should be roodored by fou and in English translation by a bird ( portapa fomalo oockoo ) and a pookal but not by a black jackal. u npported by VRS' ( 295, 47) Tho metro is to also called OTETY 178 Tho Pucaspolya giros tho throo following stapaut andor 165- परप्पापमपारिससर्पगनारेम्पनरठीवलिट्- होम्मच्चसौपपारिसिप्रमाइजम्माधिताः । ममाम्परिमुवनपतितप्पाभुषार्ग पर जीपुष्प धरय सहर मानारपुर मुवम् ।

·85 THE RISTASAMUCCAYA ।। कापायीगुडतक्रपदविधवा पुसा फुटुंये कलि- वस्तादेः स्खलनं लुलापसमर कृष्णानि धान्यानि च । फास वमनच गर्दभरवो दक्षोऽतिरुट् गर्भिणी मुण्डााम्यरदुर्यचोऽन्धवधिरोदक्या न दृष्टा शुभा. ॥ कृष्णांवरा कृष्णविलेपनाच्या कृपणनज मूर्दनि धारयन्ती । दृष्टा प्रकोपा यदि कृष्णवर्णा नारी नरैनद्विपदो भवन्ति । 179 छिफिय-The Rtstasamuccaya denounces sneezing in all directions while AS considers it auspicious in certain direction (p. 209, 24 ). Also compare - "From time immemorial the sneeze has been deemed worthy of notice and has usually elicited some form of salatation from bystanders or some expression from the agents. The phrase "not to be sneezed at has behind it an importance attaching to the act of sneezing to which the whole human race bears wit ness. Even children witness it as something peculiar and have sayings of their ofn such as scat' or 'shoo'. The origin of the importance attaching to sneezing is thus a question of psychological import as well as one of culture diffusion,” W. R. HALLIDAY, Priestly Naryu ative, 175. 182 पहावित्ता-Sauraseni form. समलहेवि-Note the Apabhramsa influence. The form #HS 18 used in the Bhavisattahahā (GOS, 20) in the sense of fresh just as it is used here. 183 पहायसमयम्मि is a misprint for पहायसमयम्हि 185 पुष्वगय-It may mean पूर्वगत also, the word पूर्व meaning here चतुर्दशपूर्वs which form part of the extinct दृष्टिवाद पुन्वगय has been rendered in Sanskrit by पूर्वागत as PY allows it (See 1,4). 186 सुहसदा---For comparison see Appendix III, 187 Thé metre tried here is an. 194 पलियक-The posture is defined as under एकं पादमथैकस्मिन् विन्यस्योरी तु संस्थितं । इतरस्सिन्स्त्रथैवोरु वीरासनमुदाहृतम् ॥ पर्यासन 1s the same as वीरासन ठिचा-As the sense required here is causal, the form to be correct should be glatt. But it will not be permis - caille matrically 15 ·8 NOTES OF however if the stands under notico be as ander it would justify the parallel statements of ACSS and other पाहिएम मर पर मारिगिपिमापस पा(ज)। संवारमुबनीषा रोइ(१) पत्पिति संदेहो।९॥ 170 Drop the hyphen after 171 It is both magoulme and neater 172 R-Tho Naydethammabando briefly touches the subject of * (I 1) Tho MATP goed somowhat in detaile me the subject (chap 219 Seo App. VI) Tho V8 oxhaustively treats the toplo of Pue (chap 86 Sco App XII) The commentary on the Uttaranjhayana deworibes the good on tho following alaos:- मर्ममताप्रपामा पाविधारणबोसपा । सपमा छलपने प्रामुपायत . (com on chop 8 The AS indirectly refers to it on page 406 The Retro old abatho by Jhapas garaan oontains « bosutiful dewaription on FL, The Kaurita Satra has a fantastic description on (JAOS, 14 p. 247). The Peltonen thabhanddgdrygrantharia (GOS 76) dorotos moto pagon on w and upam Prakorut and Apabhrudia (pp. 81-84). Tho VRS u the last word on A For oomparative studies the roader should refer to the Introduction and the parallel pamager GiroD IR tho Appoddır. Arum us not a happy ezprodhod have rather liked Tunt Hero we got an example of pop 178 It bue no meanings wo I had to omond it by OTH a it is corroborated by VNS (p 807 Rod po In tho cháy: they should bo rendered by fra and in Englah translation by a bird ( porbap fomalo coolco) and a jackal bat not by a black jackal Tatoensapportol by 713' (p. 208 17) The metre is मीठि also called उएप 178 Tho - Vacaspalya" giroa tho throe following states ander sua पम्पापमपास्पिसहयमानारेम्पनश्ठीविर- मोग्मचपसौरपारिनरिम्पारमम्पाधिता । ममाम्परिमुधोगपतितम्पाभुशर्चा भएप सौप सबोहरानं मागगरपुर तम् । I would 389) ·85 THE RISTASAMUCOAYA 1 Dess काषायीगुडतक्रपङ्कविधवा' कुला. कुटुंवे कलि- यस्तादेः स्खलनं लुलापसमर कृष्णानि-धान्यानि च । कार्पासं वमनञ्च गर्दभरवो दक्षोऽतिरुट् गर्भिणी मुण्डाम्बरदुर्वचोऽन्धबधिरोदक्या न दृष्टा. शुभा ॥ कृष्णांवरा कृष्णविलेपनाच्या कृष्णस्रज मूर्द्धनि धारयन्ती । ET प्रकोपा यदि कृष्णवर्णा नारी नरैस्तद्विपदो भवन्ति ॥ 179 Peli-The Resgasamuccaya denounces sneezing in all directions while AS considers it auspicious in certain direction ( p. 209, 24 ). Also compare "From time immemorial the sneeze has been deemed worthy of notice and has usually elicited some form of salutation from bystanders or some expression from the agents. The phrase "not to be sneezed at: has behind it an importance attaching to the act of sneezing to which the whole human race bears wite Even children witness it as something peouliar and have sayings of their own such as soat' or shoo', The origin of the importance attaching to sneezing is thưs a question of psychological import as well as one of culture diffusion." W. R. HALLIDAY, Priestly Nary ative, 175. 182 fata Saurasení form. THEO Note the Apabhramsa influence. The form HASSE 18 used in the Bhavisattakahā GOS, 20) in the sense of fama just as it is used here. 188 पहायसमयम्मि is a misprint for पहायसमयम्हि 185 पुन्वगय-It may mean पूर्वगत also, the word पूर्व meaning here चतुर्दशपूर्वs which form part of the extinct दृष्टिवाद पुन्वगय has been rendered in Sanskrit by पूर्वागत as PY allows it (See 1, 4). 186 gĘHE--For comparison see Appendix III, 187 The metre tried here 18 in. 194 f*The posture is defined as under एकं पादमथैकसिन् विन्यस्योरी तु संस्थितं । इतरमिन्स्तयैवोरु वीरासनमुदाहृतम् ॥ पर्यशासन is the same as वीरासन. Po-As the sense required here is causal, the form to be correct should be fam. But it will not be ssible metrically, permis 12 ·O NOTE OP । 105 बनि- Apabhrathita form धमकरेमियपर eto-Sco Notes on st,168 196 Compare the statoment with the sta 128-134 of the YS (Appondix XIII) 197 Tho missing fint half of the st. 197 bopld bo of the following sensor पारितमाम्भोगस्ववो पत्राहमतिमी Ind, Bt 184 198 Tho distinction between the प्रमादरम and tbo भरप must bave beon non aloar It should be also noted that the समग्रम includes also the सम्पप्रमwhich iवगनित and ar 200 Tho doond half of the stana lo metroally defootite. forget us not convincing It can be rot 10 . proper order as shown bolo परेवि वि सुपर सिपमापसपणे पा.... I would have boon better than y at tho and it also rapported by 8 Figaro 10 on the word in the atana I wrong there should bo 11 201 संगलियमेन परिया-The added hrs hatyleda Sandhi poponant by Pwohel 205 efted aft-Hore the sourire la added only for metria cal purposes. See PY 1, 26 296 (1)-It is ppt dorivablo. Bat looking from tho fact that tho pathor hus dealt with tho Ayou in the order in whloh he hu mentioned them inst 205, Racemato bosi This in and those of st. 166 eno idpoboal. 212 Tbo stanza la an cramplo of sige 214-218 There u something mixing here from tho nom-pomt ff meaning the stantus are potencially defootire alaa Tho following whomo is raggootod - मेला महल पम प्राममन र परिपबम्स) [४ x]... मेज मासिक [* x ], [x x ] सहमोगरम पुचपपुसविण ।। + गहो परम्परिपए मिलाप काह. सोहोन पो पमि पप-सौहान बमोबा मये। मन्स पावसो बिसमा रामसुमाम .. [x ४ ] मधमे बसपापा पाdu.. -- ·THE RISTASAMOOOAYA upº in st. 214 is a scribal error of a metathetical nature. 219 The first half of the verse is metrically defective. It can be corrected by adding सु to सठिए 222 आईए-Lod. of आईय which is but another form of आइ-आदि The form आईय 1s used in this sense in the 7th gatha of the Jivavicāra. The AS gives different plan: नामनक्खत्तमकिंदू एकनाडीगयां जया । तया दिणे भवे मचू नन्नहा जिणभासियं ॥ ११५ ॥ (p. 480) The same work ñentions a theory आधानाद्दशमे जन्म" on page 120. Compare it with the statement contained in the first half of st. 221. Thus it is abundantly clear that the author represents & really different tradition 223 The NJC contains the diagram of the Nadicakra different from that which is described in our text.- दिनोदिक लिखेञ्चक्र मृगांत च त्रिनाटिकम् । भुजङ्गसहशाकारं मध्ये मूल प्रकीर्तितम् ॥॥ यहिने एकनारीस्थाश्चन्द्रनामर्शभास्करा । तदिनं वर्जयेत्तत्र विवादे विग्रहे रणे ॥२॥ (p 152). This formula certainly tallies with that of AS referred to in the Notes on sts. 220-222 14-226 The YS lays down the following diagram - शनि स्यांपत्र नक्षत्रे तहातव्यं मुखे तत । चत्वारि दक्षिणे पाणौ त्रीणि त्रीणि च पादयो ॥ १९७ ॥ चत्वारि वामहस्ते तु क्रमश पञ्च वक्षसि । श्रीणि शीर्षे घशोद्वे गुह्य एक शनौ नरे ॥ १९८ ।। निमित्तसमये तत्र पतित स्थापनाक्रमात् । जन्मक्षं नामऋक्ष वा गुह्मदेशे भवेद्यदि ॥ १९९ ॥ दृष्ट श्लिष्टं प्रहरी सौम्यैरप्रेक्षितायुतम् । सजस्यापि तदा मृत्यु का कथा रोगिण पुन ॥ २०॥ (App. XIII). The NJO describes it in the following ways शनिचक्र नराकार लिखित्वा सौरिभादितः । नामक्ष भवेचन क्षेयं तत्र शुभाशुभम् ॥ १॥ मुखैक दक्षदोस्तुर्य पट्पादौ पंच हृत्करे । बामे मयं त्रयं शीर्ष नेत्रे मुझे द्विक द्विकम् ॥ २ ॥ - . । --- ·. YL TOTS OF प अहानिपो बसेमा पादे बिपो पनि ।' बामे शीर्ष राय मे सौम्म मणिं (p. 208) Tho AS (PP 101-102) gives the chomo of the Sarsoalka ar unda पमिन भारवि पालक पवार हिमपे पापा । बापारि वामनपापुररे पत्र भूमि समबोर्षि पुरे। 297 The res u donoribed in NJO 16 ur ander मिर्गधाम् । - सि. सम वर्षमा माता कमायरमा सिमीमुण। मा सो सर पर पो पुगः शमनाममा बम भूप रसा पैरा मुनि पानिपाता। पूरिमोशेपा बोपरि विगा। पातिपादिवतामा का पार पम् । पिहिता सुमिमच्छ भषमानो ममादिक मेषसला पयोमा सिंहदरबारासमाः। गयमम्मी मेमेर बाचा भविते.. प्पोबारावमापगसिप्पामगा। रोचरणमा पहारमा सापारमा ॥५॥ ममी पोचे पुरे देशे मित्रनारीयो। नागापिक मोठामो महामो बारिता (p.214) 228 Tho omended in the affia quito pocotary bal can dispenso with tho emoad pont me and take tho stions to be an orumple of a slag alled 5 229 नमो.--.मगो no more fittingt The fird categories, to rit, etc TRT errat ·THE RISTASAMUDOAYA 1 . and are ai resemble somewhat with the five types of the planets known in Astrology, namely, वाल, कुमार, तरुण, वृद्ध and मृत The author has described here five types of the स्वरs, namely, नामवर (st. 229 ), जन्मखर (st: 230), गर्भखर (st. 230), मासखर (sts. 230-235 ) and राशिस्वर (st. 236). compare the heart of the text with that of NJC and note the fundamental difference - नभस्य मार्गवैशाखे यस्वरस्योदयो भवेत् । आश्विनश्रावणापाढेप्विकारो नायक- स्मृत ॥१॥ उकारश्चैत्रपौपे स्यादेकारो ज्येष्ठकार्तिके। मोकार उदय याति माघफाल्गुनमासयोः ॥ २ ॥ हे दिने व्यब्धयो नाड्यश्चाष्टात्रिंशत् पलानि च । अंतरोदययुकोऽसावत्र वै मासिकस्वरे ॥३॥ इति यामले मासखरचक्रम्. (p. 19). 283 If we do not emend the stanza, it represents a variety of the गाथा called उपगीति which is also known as गाथ. 235 सावणसिअपक्खस्स-This shows that the author is in favour of the Purnimänta months. As this usage was current in the North, it supports our inference that the author, in all probability, must have flourished in the North. JACOBI says to the effect that in connection with the Saka Samvat, the Amānta months were generally made use of. The Saka Samvat was the generally accepted. Samvat of the southerners and the months in the system of the Saká Samvat wers almost always Amänta. (See Samarātccakaha, Bibliotheca Indida Series, Vol. 169, 1926, Intro. p. 2 as quoted from the Indian Antiquary, 1896, p.271, footnote) 236 रासिसरो-The NJC gives a different description of the राशिखरचक्र मेपवृपावकारे च मिथुनाया परंशका । मिथुनांशयं चैवमिकारे सिंहकर्कटौ ॥ १ ॥ कन्यातुला उकारे च वृश्चिकाथानयोऽशका । एकारे वृश्चिकात्यांशाश्चाप पट् च मृगादिमाः ॥२॥ अंशात्रयो मृगस्यास्या कुममीनी तथौवरे । एवं राशिसर मोक्को नवांशकक्रम्रोटयः ॥ ३-1- (p, 14). 297 पच वि-The items enumerated are four, namely, नक्सत राखी, गं and तिही. The numeral used is पंच; thus there is है ·NOTESO - Anomaly The JO Loolader the lead the Home of docribing the boheme of the Soroctobhadraoabra. Thu the first half of the stanze can be atended u bołow to make it agréable with the traditaon of JO which Dertainly authoritativo मास सर राप्ती वग्ग वा [प] तिही [] पाया। The NJO alco corroborates the tradition embodied JC through the followmg worde मसम्बोबादि कोका सोडाने । पशी गित तिथी भीति। पहावे मर गम् (p.68) It us alad otth noting that the word of ored in the tort may be wrong though it was the word om at.287 It may perhaps be that 288 बापग-Looking to the content of the formathit appean that tho damo given to 10 L incorroot. The oontents are those of tho Sorrentoblar macabra dompare the following atanmuu of NJC with those of the tort नर्माता संपवावामि चमेवींपकरी । यात सवोम सपा मनपरकम् ।। बिम विचारपात। एकावीविपर्यायवे मात्र सपा मराहियोधीप्रनिनिमिति कमाए । पनिमा म पावना पोग्लशुनमम् ।। विका विवानि पूर्वाधान दिए । सह समादेवानामधिविसम्ममा ।।। भामा मामी परणावगे। अपममा बागी गरायोचरे॥५ अपनोबा पूजाविकमा। राप्रपोद्वार मेवान्ना सम्मिामा सेरेमोन दादिभिपताम् । पारामा सम्सेमा भौमोरिमेन.." मौमाहिती दामो महामाहाशीवा। अपाच एस मोमेरा भार्पणमा 11 लोपा वारस दिवम् । इमेर सर्वयोमप्रविवार कवितो मषा । (PAAB6) ( ।

·91 THE RISTASAMUOJAYA ॥ अथ सर्वतोभद्रचक्रम् ॥ ३ अ रो स् आ पु आ -- क उ ल व पु ड ल अ | म वृ मि क म पू मे ओ र म औ सिं ट उ r मी श शु क 4 प Ho ४ १२ बु पू स कुं म गु। अं चि तु १3 म घ वृ त ऐ ख ॥ क ज भ य म वि A 4 chas مو मू । ज्ये झ hate (p. 58). - Looking to the contents of the Avakahadācakra and the Sarvatobhadracakra, it is crystal clear that both the diagrams are different and the scheme outhned in our text tallies completely with that of the latter. This soheme finds full support from JC also (pp 86-87) Thus I repeat once more my conclusion arrived at in the Introduction that Durgadeva is a representative of an altogether different tradition the origin of which lies buried in some ancient and authoritative trend of thought perhaps preserved in the Maranahandikā on which, he plainly admits, he has largely drawn The author is certainly not a man of insignificance. The Sanicahka, the Nadicahha, the Avahahadācahha (properly called the Sarvatobhadracakra ), the Ayacakha, the Saracalha, and many other statements to which I have drawn attention at proper places in the Introduction or Notes clearly reveal the author's belonging to a school of thought which is different, in most of the points, from & generally accepted and di followed school of thought ·NOTHS OP Aforeover the word मामयोmtho standi mittrically quite itting Thu what is theant here by tho author through the soutahaddoaklo a wbut a believed by the orthodox sobool by the Sarratobhadra oakro Wo can I honestly think, never dimmi tbla point by siaply wymg that the author hu mados matake Thero may como out MSS which may TOTO Ovo pomo trivial drumbach, but with regard to his belonging to a distinctly now tradition, there is no doubt even if ISS. come out In stanzas, from 198 to 240 the authar hu beautıfully comproued tho TUAR which 1 rally complo. He non handle tho h in the following throo tapat 240 मर्प-The sta 240, 41 and 242 deal with tho To get a rather detailed dou pompare and contrast thoro threo sta. with the more sta from 201 to 807 of the YS' (App. XIII) For astrological interpretar Hon aloo woo SBE, Vol. 8, 800 L 848 एव परोयामाई of P does not it in with the contextI bare given below the interpretation of the Bharpayyan randuals (Ed. Karraja Vinodalal San, Calcutta) on the point- रुमिकामा परा माविरुपाचो भवन्त परम् । जबरा मरेत्पीडा रा रोहिनी पपाधी पनपत्रमणोपा मुणतेप्रमिा । पुषसौ पच पुणे सतरामेष मोपमम् । भवरावबारे स्मभाना मबाट। गौ मातौ संरगुप्पामुचम विपनाम् । रहसमे मोशशिहापामरमाणम् । पापा पालामा विचारपती मोर एकातिप्रामईमासकम् । मूग बापते मोशा पारे विपक्षम्। ग्यो मितिमा माती पर प्या परिसरामरमासोपारनेर पवारम् । एमपपरे विविसतिगासा । शिरपवादब रेषमा मन् । पोरा बाबियो भाका गणापुर। परमेष चासो बोरिणम् । पम्युभिप्रथम, (Pp. 105-106) - ·Lou!! 93 THE RISTASAMUCOAYA By comparing we find that both the descriptions do not agree even in one item. Thus it further corroborates my, hypothesis that the author is a representative of an . ! altogether different tradition as I have proved in the Introduction and also heretofore in the Notes. 246 The second half of the stanza is metrically defective. 250 asteet YES is grammatically not a happy expression. रेवइदिअहा समुद्दिट्ठा would have been correct. 252 R(Po)ghet—The anusvāra is there because of metrical necessity. 20170-Even if one has glimpses of evil, it cannot be avérted. Then why not face it boldly? In other words, when one gets prognostications of death, he should patiently undertake to fast unto death. Compare the following stanza of PSU. धीरेण विमरियन्च फापुरिसेण वि अवस्स मरियन्वं । तम्हा अवस्समरणं पर खु घीरचणे मरिउ ॥ (p. 301) 254 HraA transcript of the following eight Sts. provided by Pt. Jugalkıshorezi could not solve my difficulties as the MS. which he has got seems to be of the P type. 255 [ ] 4961-The lacuna cannot be more fittingly filled up 256 वरिट-The PV allows the dropping of initial m as in अलावू and apud (Sée 1, 66) faks also is equally tenable. 257 64-It seems & scribal error of a metathetical nature, So I have emended it accordingly. पचग-सद्दागमी would have been certainly more welcome. -The anusvāra is there to meet metrical demands. 258 arftepruut—This Tatpuruşa compound which is of the type of कृष्णश्रित can be solved as वागीश्वरमापन्न । 259 मही सा मही etc This and the phrase जा नाय (१) च सुरा णभो AYET do not yield satisfactory meaning though the sense 18 somewhat like this So long as there is this earth owned by kings as well as there are the snake (Tart), the gods, the sky and the Ganges (in this case fate will have to be emended by तिपहगा)) 177 can also mean heaven Compare the following stanza of YR यावव्योमनि विम्बमम्यरमणेरिन्दोश्च वियोवते यावस्सप्त पयोधय. सगिरयस्तिष्ठन्ति पृष्ठे भुव । 13

·94
NOTES OY
पापमापनिमामिपतेराने मामा
सामन्यविपरः परम्त परिता मीयोगमाकरम् ।।
(P-456)
261 सिमनपरकर-Soo Introduction
It an be do
tified with our near Bharatpur Soo Samsodhake,
Vol.11 1998
At the ond, there are even moro Dringithi
to be found only in P This is why I have alluded
them from the text Bui ho vover I havo
giree
them
below for the nko of information
ऐषष । सरण समाजमा भारी मिमिच बोइसमो.।
प्रविमग मरिहतप्पभोग . विवामिमामो।।।
हार
असमावप्पामाइम पाविषमतीए ।
गरपारिबारिशीए वापिका देवा कापि.
सादिव पिणार मवर विविध साम्यूको ।
विषमप्ये सरिय विमतवाहपमि।।
रिम्प एवं पुषपरवर म्मा मति बापना।
रविसलगाणे पसा परपरसास्थान।
भाग साहिशाबा पचम्मि कसम्म ।
शमस यमुवासस्वाव: ५॥
समारमानो भिसमय निति निम्मत ।
सम्मचनिरम नबर रजिसमी पया।
माए पनि सत्ता बरिसरमा पुस ।
पादक अमिा

·APPENDIX

·No text on this page.

·- . APPENDIX I From AV स्वप्नं सुप्त्वा यदि पश्यासि पापं मृगः सृतिं यति धावादर्जुष्टाम् । परिक्षवाच्छकुनैः पापवादाद्यं मणिरणो वारयिष्यते ॥ ६॥ अरात्यास्त्वा नित्या अभिचारादो भयात् । मृत्योरोजीयसो वधाद वरणो वारयिष्यते ॥ ७ ॥ (10,3, 6-7 , p.146) : II From AA तौ यत्र विहीयेते चन्द्रमा इचादित्यो दृश्यते न रश्मयः प्रादुर्भवन्ति लोहिनी धौर्भवति यथा मञ्जिष्ठा व्यस्तः पायुः काककुलायगन्धिकमस्य शिरो वायति संपरेतोऽस्यात्मा न चिरमिव जीविष्यतीति विद्यात् । स यत्करणीयं मन्येत तत्कुर्वीत यन्ति यच्च दूरक इति सप्त जपेदादित्पत्नस्य रेतसे इत्येका यत्र ब्रह्मा 10 पवमानेति षळुद्वयं तमसस्परीत्येका । अथापि यत्र छिद्र इवादित्यो दृश्यते रथना- मिरिवामिख्यायेत छिद्रां वा छायां पश्येत्तदप्येवमेव विद्यात् । अथाप्यादर्श वोदके वा जिह्मशिरसं वा शिरसं वात्मानं पश्येद्विपर्यस्ते वा कन्याके जिह्मेन वा दृश्येयातां तदप्येवमेव विद्यात् । अथाप्यपिधायाक्षिणी उपेक्षेत तद्यथा बटरकाणि संपतन्तीव दृश्यन्ते तानि यदा न पश्येत्तदप्येवमेव विद्यात् । अथाप्यपिधाय ॥ कर्णा उपशृणुयात्स एपो अग्नेरिच प्रज्वलतो रथस्येवोपब्दिस्तं यदा न शृणुयात्तद- प्येवमेव विद्यात् । अथापि यत्र नील इवाग्निदृश्यते यथा मयूरग्रीवामेघे वा विद्युतं पश्येन्मेघे वा विद्युतं न पश्येन्महामेघे वा मरीचीरिव पश्येत तदप्येवमेव विद्यात् । अथापि यत्र भूमि ज्वलन्तीमिव पश्येत तदप्येवमेव विद्यात् । इति प्रत्यक्षदर्शनानि । अथ स्वप्नाः । पुरुषं कृष्ण कृष्णदन्तं पश्यति स एनं हन्ति चराह एनं हन्ति मर्कट ? एनमास्कन्दयत्याशु वायुरेनं प्रवहति सुवर्ण खादित्वापगिरति मध्वश्नाति विसानि भंक्षयत्येकपुण्डरीकं धारयति नरैर्वराहैर्युक्तैर्याति कृष्णा धेनुं कृष्णवत्सां नलदमाली दक्षिणामुखो व्राजयति । स यद्येतेपा किञ्चित्पश्येदुपोप्य पायसं स्थालीपार्क भपयित्वा रात्रीसूक्तेन प्रत्यूचं हुत्वान्येनान्नेन ब्राह्मणान्भोजयित्वा च स्वयं प्राशीयात् । (3, 2, 4, pp. 135 ff) III From ON नंदीतूरं पुण्णस्स दसणं संखपडहसहो य । भिंगारछत्तचामरधयप्पडागा पसत्थाई ॥ १०९ ॥ समणं संजय दंतं सुमणं मोयगा दहिं । मीण घंटं पडागं च सिद्धमत्थं वियागरे ॥ ११० ॥ IV From Bh योऽरुन्धतीं न पश्येत दृष्टपूर्वी कदाचन । तथैव ध्रुवमित्याहुः पूर्णेन्दुं दीपमेव च ॥ ९ ॥ - - ·APPENDD x - । - सामार्स दक्षिणवस्सेऽपि संपरसरायुपा। परपमपि चास्मान मे न पश्यन्ति पार्थिव ॥१०॥ मारमायातीमूस तेऽपि संयस्सरायुपा । मतिष्ठतिरतिप्रपा ममा पापुसिसया । ११॥ रुष्णश्यायप्सपिच्छाया पण्मासाम्मृत्युखसमम् । कर्णमामेर्यपा पछि सोमं प्रपश्यति ॥ १३॥ तथैव च सहमा सप्तराधेप मृत्युमा । शषगम्यमुपामाति सुरमि प्राप्य यो मरा १५॥ पेषतायतमस्थस्तु सप्तयण मृत्युमार। कर्पनासापनमने वातापिपिरागिता ॥ १५ ॥ (XII (विपर्व) 817th Adhyayaj P 643) V From TP पायुपाच- पम्पेशायसपाहीमिा पाशुषन या पुनः । यो पा विरुवं पश्येत पक्षस जीवति । ७॥ मसपा पदिपावणे आरमान पो न पश्यति । मशिरस्क तपाऽऽरमान मासाचूर्ण न पीपति ॥ ९॥ ("यस्य पे माखमात्रस्य रत्पाई पाऽपशुपति । घूमो (म) पा मसतकाप्रत्ये (प.) या न स प्रीपति) ३११ भूपो भूपा बसेपस्तु रात्री षा पदि पा दिया । दीपगन्ध प मो वेत्ति विधाम्मृत्युमुपस्सिवम् ॥ २१ ॥ मुकेशो इसव गायत्पम यो मरा । पाम्पाशामिमुमो गच्यम्त तस्य धीवितम् ॥ २५ ॥ x x x x . x x मे पार परमे रिपे एतप परं भवेत् । घोपं न पुयात्कणे ज्योतिर्मन न पश्यति ॥ २८॥ 3 x x x का परिन प संप्रविष्ठा रका पुमा सपरिवर्तमामा । मुसम्म भोप्मा शुपिराध मामिरपुप्पमूमो विपमस्त एन । ३०॥ (1th Adhyaya pp. 48-51) VI From fatp - मत्सदमाब- पप्पबामिपत पतन शमिस्र्पयो। विम्याम्वरसमौमामामुत्पादानां च वर्शनम् । ९ 10 x x ·99 THE RISTASAMUCCAYA हानिश्चैव खगात्राणां विरेकवमनक्रिया। दक्षिणाशाभिगमनं व्याधिनाभिभवस्तथा ॥ ११॥ x x x नागेन्द्रमोक्षश्रवणं शेयं दुःखप्ननाशनम् । स्वप्नास्तु प्रथमे यामे संवत्सरविपाकिनः॥ १७ ॥ पभिर्मासद्धितीये तु त्रिभिर्मासैस्तृतीयके । चतुर्थे मासमात्रेण पश्यतो नात्र संशयः ॥ १८ ॥ अरुणोदयवेलायां दशाहेन फलं भवेत् । एकस्यां यदि वा रात्रौ शुभं वा यदि वाऽशुभम् ॥ १९ ॥ 242nd Adhyaya) मत्स्य उवाच- 10 इन्धनं च तथाऽङ्गारं गुडं तैलं तथाऽशुभम् । अभ्यक्तं मलिनं मुण्डं तथा नग्नं च मानवम् ॥३॥ x x x निर्गतस्य तु द्वारादौ शिरसश्चाभिघातिता। छत्रध्वजानां वस्त्राणां पतनं च तथाऽशुभम् ॥ १२ ॥ x x x 15 20 गणिका च महाभाग दूर्वा चाऽऽ च गोमयम् । रुक्मं रूप्यं तथा तानं सर्वरत्नानि चाप्यथ ॥ १७ ॥ औषधानि च धर्मज्ञ यवाः सिद्धार्थकास्तथा। नृवाह्यमानं यानं च भद्रपीठं तथैव च ॥ १८ ॥ खड्गं छत्रं पताका च मृदश्चाऽऽयुधमेव च । राजलिङ्गानि सर्वाणि शिवं रुदितवर्जितम् ॥ १९ ॥ घृतं दधि पयश्चैव फलानि विविधानि च । स्वस्तिकं वर्धमानं च नन्द्यावर्त सकौस्तुभम् ॥ २० ॥ (243nd Adhyaya) VII From YS सोपक्रम निरुपक्रमं च कर्म तत्संयमादपरान्तज्ञानमरिटेभ्यो वा ॥ २२ ॥ अरिष्टेभ्यो वेति । त्रिविधमरिटमाध्यात्मिकमाधिभौतिकमाधिदैविकं चेति । तत्राऽऽध्यात्मिकं घोपं स्वदेहे पिहितको न शृणोति, ज्योतिर्वा नेत्रेऽवष्टव्धे न पश्यति तथाऽऽधिभौतिकं यमपुरुपान् पश्यति, पितृनतीतानकस्मात्पश्यति । तथाऽऽधिदैविकं स्वर्गमकस्मात्सिद्धान्वा पश्यति । विपरीतं वा सर्वमिति । अनेन पा जानात्यपरान्तमुपस्थितमिति ॥ २२ ॥ व्यासभाग्य, प्रासद्गिकमाह-अरिष्टेभ्यो वा । अरिवत्रासयन्तीत्यरिटानि त्रिविधानि मरण- चिन्हानि । विपरीतं वा सर्व माहेन्द्रजालादिव्यतिरेकेण ग्रामनगरादि वर्गमभि- मन्यते, मनुष्यलोकमेव देवलोकमिति ॥ २२॥ वाचस्पत्या. अरिटेभ्यो वा । अरिष्टानि त्रिविधानि-आध्यात्मिकाधिभौतिकाधिदैविकमेदेन तत्राऽऽध्यात्मिकानि पिहितकर्मणः कोष्ठयस्यवायो? न शृणोतीत्येवमादीनि । 25 20 ·100 APPNDLE M माधिमौतिकान्यकमाविछापुरपदर्शनादीनि प्रापिदेविकान्यकाममा प्रामराम स्वर्गाविपदार्गदर्शमादीनि । तेम्पा शारीरवियोगकास जानाति । मोरदेशीया (8 22 pp. 147 and 38) VIII From AIP मन्ते मागसेन, इमसिं शोक मरनारीयो सुपिणं पस्सन्ति कस्यापम्मि, पापकम्पि, विपुप्पम्मि अविद्वपुप्पम्पि, फटपुष्यपि, मकटपुष्पापि, सेमम्मि, समयम्पि दूरे पि, संतिके पि, याविपानि पि मनेकपप्पसहस्सापि विस्सन्ति । किश पतं सपिणं माम को प पतं पस्सवीति । - निमितमेतं महाराम सुपिर्य नाम यं चित्तस्स मापायमुपगष्ठति च प इमै महाराज सुपिणं पस्सम्तिा वातिको सुपिण पस्सति पित्तिको सुपिणं पस्सति सेहिको सुपिणं पस्तति, देषतूपसंहारको सुपिण पस्सति समुदाधिपतो सुपिणं पस्सति पुम्पनिमियतो मपिण पस्सति ता महापम यं पुष्पनिमित्तवो सुपिन पस्सति । पेम सर्व अषसेस मिच्छा ति। - भम्वे नागसेन पो पुम्मानिमिचतो मुपिण पस्थति, किं तस्स वि सय गस्वा त मिमित मिचिनावि, कंपा निमिर्च विस्त मापापमुपागमावि अम्पो का मागत्वा तस्स भारोतीति। - महापर तस्स चिप सप गत्वा त निमिर्च विचिणाति मापि मम्मो कोधि भार्गवा तस्स माराचेति, भय रखो येव निमिर्च विचस्स मापाथमुपागाति । यपा महाराज मारासोन सय कुहिधि गत्वा गार्य विचिनाति, नापि मम्बो कोचि ार्य मानत्वा चारार्स मारोपेति अप रखो पतो तोचिया मार्गला मारासस्स मापाथमुपागणति, पवमेप वो महाराज तस्स चिच सय मंत्वा ६ निमि विधिनाति, मापि मम्मो कोचि भार्गवा मारोति, मय पो पटो कुरोचि निमिचं मार्गस्था चित्तस्स मापाथमुपागमातीति । मम्ते नागसेन पंत पित्तं सुपिनं पस्सति मपि न विजानाति एवं माम विपाको मनिस्सति प्रेम या भयं पा ति। - महापजत चिं प्रमानाति एवं विपाको भविस्सति सेम षा भई वा वि निमि पम पर नम्म्येस कति वो ते भर कम्तीति । इप मते नापसेन कारणं पस्सेहीति। -पया महापम सरीरे तिम्का पिजका पनि शन्ति मामाय पा असामाय वा पसाय वा भयसाय वा बिमाय पा पसंसाप पा गुस्साय पा मपिता महाराज [विका] पिळका खामिस्वा रपतन्तिा इमं माम म मरप मिप्फारेस्सामाति। मादि मम्ते पाविसे ता मोकासे पिमा समबम्ति तत्प ता पिळका दिसा मिचका प्याकरोम्ति एवं नाम विपाको भविस्सतीति। एवमेव ग्वो महाराज पन्वं चि सुपिण पस्सति न त वितजामाति एवं नाम विपाको मबिस्सति म पा मर्याति मिमिते पर उप्पये मम्प्रेस कवि, वतो ते भरपं कहन्तीति । (Pp. 397-501) LX from AS कृसिर मातानियस पूर्व अस्य विशुप्पठि । मापु सधंगापु मासा वल्प जीवितम् ॥७॥ - - ·101 THE RISTASAMUCOLYA शयन शोणिताक्तं वा तत्रापि स्कन्दतो भयम् । रकपुष्पाम्बरधरा रक्तचन्दनरूपिता ॥ १४ ॥ नृत्यते सह भूतैर्वा स्कन्दापस्मारतो भयम् । रक्तपभवनं प्राप्य धान्यात्मानं यदाऽर्चति ॥१५॥ x x on कीटवृश्चिकसी दष्टः स्याद्विपमृत्युकः । श्वमिर्दुष्टैः खराऽपि दक्षिणां याति मुण्डितः ॥ २२ ॥ कृप्यते मृद्यते तैर्वा ज्वरस्यान्तस्तदुच्यते । प्रार्थितं कल्पितं हष्टमनुभूतं श्रुतं च यत् ॥ २३॥ x X मलिनाम्बरपुप्पाणां दर्शनं न प्रशस्यते । तेपामेव तु हटानां शुद्धपुप्पाम्बरात्मनाम् ॥ २८ ॥ 10 x x x रोदनं पतितोत्थानं रिपूणां निग्रहस्तथा । पङ्ककूपगुहाभ्यश्च समुत्तारोऽध्वनस्तथा ॥ ३३ ॥ x x x 16 20 इति ह स्माह भगवान् कश्यपः॥ (pp 59-61) x From CS:- मक्षिकाश्चैव यूकाश्च दंशाश्च मशकैः सह । बिरसादपसर्पन्ति जन्तोः कायान्मुमूर्पत्तः ॥ २१ ॥ अत्यर्थरसिकं कायं कालपक्वस्य मक्षिकाः। अपि स्नातानुलिप्तस्य भृशमायान्ति सर्वशः ॥ २२ ॥ (द्वितीयोऽध्यायः) तस्य घेदुच्छ्वासोऽतिदीर्घोऽतिहखो वा स्यात् परासुरिति विद्यात् । तस्य चेहन्ताः परिकीर्णाः श्वेता जातशर्कराः स्युः, परासुरिति विद्यात् ।.. तस्य चेन्नखा वीतमांसशोणिताः पकजाम्बववर्णाः स्युः परासुरिति विद्यात् । अथास्यागुलीरायच्छेत् । तस्य चेदह- लय आयम्यमाना न स्फुटेयुः परासुरिति विद्यात् ॥ ६॥ (तृतीयोऽध्यायः) संवृत्याङ्गुलिभिः कर्णो ज्वालाशब्दं य आतुरः । न शृणोति गतासुं तं बुद्धिमान् परिवर्जयेत् ॥ २०॥ (चतुर्थोऽध्यायः) श्वभिरुष्ट्रः खरैऽपि याति यो दक्षिणां दिशम् । स्वमे यक्ष्माणमासाद्य जीवितं स विमुञ्चति ॥ ८॥ 25 30 x x x दन्तचन्द्रार्कनक्षत्रदेवतादीपचक्षुषाम् । पतनं वा विनाशो वा स्वप्ने मेदो नगस्य वा ॥ ३५॥ x x 14 ·100 APPENDIA माधिमीतिकाम्पकमाविष्तपुरपदर्शनादीनि माभिदै विकाम्यकामपामराम स्वर्गादिपदार्गदर्शनादीनि । तेम्पा शरीरवियोगकाल जामाति । भोजदेवीया, (322pp 147 and 88). VIII From JIP मन्ते मागसेन, इममि छोठे नरनारीयो सुपि पस्सम्ति कस्याममि, पापफम्पि, विद्वपुष्पम्पि अविद्वपुप्पम्पि फरपुमपि, भकटपुम्पपि, मम्मि, समयम्पि, दूरे पि, संतिके पि, पानिपानि पि, मोकपण्यसहस्सापि विस्सन्ति । विध पतं मुपिनं नाम को घ एतं पस्सवीवि। -निमिचमेव महाराज सुपिप माम य विचस्स भापापमुपगष्यति प प इमे मदार सुपिणं पस्सन्तिर "वातिको अपिण पम्सति, पित्तिको सुपिणं पस्सति सेमिहको सुपिणं पस्सति, पेषल्पसंहारतो सुपिण पस्सति, समुदाधिपणतो सुपिणं पस्सति पुपनिमित्तो अपिम पस्सति ता महापस यं पुप्पनिमित्ततो सुपिर्ण पस्तति व ये सब सबसेस मिण्टा ति। - - मम्ते नागसेन, पो पुणनिमिचतो मुपिणं पस्सति, किं वस्स वित्त सय गस्पात निमित्तं विचिनावि तंपा निमित्त चित्तस्स मापाथमुपागमति, भम्पो वा मागत्वा तस्स मारोतीति । -ममहापर वस्स घिरी सर्प गत्वा त निमित पिचिपाति बापि मम्पो भेचि मागत्वा तस्स भारावि, भप रयो । पेन मिमिच विचस्स मापाथमुपागाति । पया महाराज मारासोन सय दिति गत्या ण विचिनाति मापि मम्मा कोचिपाप मानेत्वा मारास भारोपेति भय रषो पवो तोचि छाया भार्गवा »भारासस्स मापाथमुपागाति) एषमेव रवो महारास न तस्सपि सप गंवा तं निमित्त वितिनाति नापि मम्पो कोवि भार्गवा/बागेचेति, मय वो पतो योचि निमिर्च मागत्वा चितस्स मापायमुपागातीति । मम्ते नागसेन पंत चितं सुपिणं पस्तति, मपि न त चिचं जानाति एवं माम विपाको भविस्सति चर्म वा भर्ष षा ति। - मदि महाराज घि जानाति एवं मिपाको भविस्यति म पा ममं पा निमित्ते पर सप्प मम्म्येस येवि, तो मत्र्य कयेम्वीति । इम मंवे नागसेम कारण पस्सीति । -पया महापज सरीरे विषका पिळकर पनि मन्ति मामार वा अमाप वा पसाप पा भयसाय वा निन्दायमा पसंसाय वा पुस्ताप पा मपिता महाराज [तिरका] पिळका जानित्ता सप्पबन्ति बम बाम मर्प मर विष्फारेस्सामादि। महि मम्ते, यादिसे ता मोकासे पिनका समबन्ति तत्व वा पिळा वित्ता मैमित्तका मारोम्ति एवं नाम विपाको मपिस्सतीति । एषमेव रवो महाराज पन्त पिच सुपिणं पस्सतिगत चितामाति वर्ष नाम विपाको मनिस्सति सेम पा मर्य मा ति निमिचे पर रपये मम्प्रेस कति वतो ते अरर्य कहेन्तीति । IX from RS कुसि भावाविप्तस्य पूर्ण प्रस्म पिशुप्पति । मापुसगावेषु माताप सम जीपितम् ॥७॥ (Pp. 997--901) ·THE RISTASAMUCOAYA dos 5 दध्यक्षतद्विजातीनां वृपभाणां नृपस्य च । रतानां पूर्णकुम्भानां सितस्य तुरगस्य च ॥ ७१ ॥ सुरध्वजपताकानां फलानां यावकस्य च। कन्यापुंवर्धमानानां वद्धस्यैकपशोस्तथा ॥ ७२ ॥ पृथिव्या उमृतायाश्च वह्नः प्रज्वलितस्य च । मोदकानां सुमनसां शुक्लानां चन्दनस्य च ॥ ७३ ॥ मनोशस्यानपानस्य पूर्णस्य शकटस्य च । नृभिर्धन्याः सवत्साया वडवायाः स्त्रियास्तथा ॥ ७४ ॥ जीवञ्जीवकसिद्धार्थसारसप्रियवादिनाम् । " हंसानां शतपत्राणां चापाणां शिखिनां तथा ॥ ७५ ॥ मत्स्याजद्विजशद्वानां प्रियद्नां घृतस्य च । रुचकादसिद्धार्थरोचनानां च दर्शनम् ॥ ७६ ॥ गन्धः सुरभिर्वर्णश्च सुशुक्लो मधुरो रसः। मृगपक्षिमनुष्याणां प्रशस्ताश्च गिरः शुभाः ॥ ७७ ॥ छत्रध्वजपताकानामुत्क्षेपणमभिष्टुतिः । भेरीमृगशद्वानां शब्दाः पुण्याहनिखना. ॥७८ ॥ वेदाध्ययनशब्दाश्च सुखो वायुः प्रदक्षिणः । पथि वेश्मप्रवेशे तु विद्यादारोग्यलक्षणम् ॥ ७९ ॥ . 15 x x x . 25 गृहप्रासादशैलानां नागानामृपमस्य च । हयानां पुरुपाणां च स्वप्ने समधिरोहणम् ॥ ८२ ॥ सोमार्काग्निद्विजातीनां गवां नृणां पयस्विनाम् । अर्णवानां प्रतरणं वृद्धि संवाधनिःसृतिः ॥ ८३ ॥ खमे देवैः सपितृभिः प्रसन्नैश्चाभिभापणम् । दर्शनं शुक्लवस्त्राणां हृदस्य विमलस्य च ॥ ८४ ॥ मांसमत्स्य विपामेध्यच्छत्रादर्शपरिग्रहः । स्वप्ने सुमनसा चैव शुक्लानां दर्शनं शुभम् ॥ ८५ ॥ अश्वगोरथयानं च यानं पूर्वोत्तरेण च । रोदनं पतितोत्थानं द्विपता चावमर्दनम् ॥ ८६ ॥ (द्वादशोऽध्यायः) (इन्द्रियस्थानम्-pp. 353-375) XI From SS सुहृदो याश्च पश्यन्ति व्याधितो वा स्वयं तथा। मेहाभ्यकशरीरस्तु करभव्यालगर्दभैः ॥ ५५॥ वराहैर्महिषैर्वाऽपि यो यायाइक्षिणामुखः। रक्ताम्बरधरा कृष्णा हसन्ती मुक्तमूर्धजा ॥ ५६ ॥ ३ x x पिवेन्मधु च तैलं च यो वा पद्धेऽवसीदति । पकप्रदिग्धगात्रो वा प्रनृत्येत् महसेत्तथा ॥ ५९ ॥ ४ ·APPENDIX रकमाठी हसमुपैदिग्पासा दक्षिणो विशम् । पावणामटवी समे कपियुक्केन याति पा ३७ ॥ (पञ्चमोऽध्याया) मोत्यायामात दीपे ससिलावायोपि । भोप विरुवा यस्यामा प्रेवसपैष सा॥४॥ छिपा मिपाऽऽकामपा हीना पाऽप्यमिकाऽपि वा। मरा तम्वी दिपा बिधा विहता विशिरा प या ५. पवामान्याम याः कामित् प्रतिम्छापा विगताः । सर्मा मुमूर्यतां या म अवस्पनि मिचया। मस्थान प्रमाणेन वन प्रभया था। पापा भिवते यस्य सरसोऽपि प्रेत एप सा- संस्थाममारुतिपा सुपमा विपमा व सा। मप्यमस्र्प मदयोक प्रमाणे त्रिविष नृणाम् ॥८॥ मविप्रमाणसंस्थाना महापातपाविपु । प्रपा पा सा प्रतिष्ठाया या वर्षमभाभपा । L- " x x x सहमति मायसिति चिबिछ बाविसार्यते। एगीना पिपासाती शुफास्यो म स पीपति ॥ २४ ॥ (सप्तमोऽभ्याया) ग्लायते मासिकाशा मुम्म यस्य गम्छति । मशूनः शूनसंकाय मस्याम्येयास जामता । १०॥ (मरमोऽध्याप) भारीरपा संमोहो गतिघममेष । मचमेवोपमम्मम्ते यस्य मात न जीवति । १०॥ x म - . . भास्थहासी संमुखम् मटि पशनप्यो । शीतपाषफरोक्षासो यो नरोन स बीमति ॥ २० ॥ (एकारयोऽध्यायः)... पैस्यामजपताकार्ना पूर्णानां पवनानि च। हतानिएमवावास दूपर्ण ममपामुमि ॥२८॥ पथप्यो दिसलेम सुना सण या पुना। मगद्विजाना ज्यां गिरो दीप्तो विश मति २९ शपनासनयामानामुत्चामार्मा च दर्शनम् । रस्पताम्यप्रशस्तामि सपाण्यामुर्मनीपिणा ॥३०॥ समापा सर्प पाम्ति पिसे याम्ति संपा। मम्मा पिरुतिमापारित मेद पपस तथा । ११॥ पेषग्य भजत काया कापछिद्र मिशुप्पति । पमा संजायते मूभि वारणाच्या पूर्वका ५२ ॥ । x x 4 । x x x ·10 THE RISTASAMUCOAYA प्रसन्नः सितसंव्यानः कोशीकृत्य करद्वयम् । ततस्तदंतः शून्यं तु कृष्णवर्ण विचिंतयेत् ॥ १३३ ॥ उद्घाटितकरांभोजस्ततो यत्रांगुलीतिथौ । वीक्ष्यते कालविंदुः स काल इत्यत्र कीर्त्यते ॥ १३४ ॥ । x x x . स्वप्ने स्वं भक्ष्यमाणं च गृध्रकाकनिशाचरैः। उह्यमानं खरोष्ट्राधैर्यदा पश्येत्तदा मृतिः ॥ १३७ ॥ x x x - उर्दिमूत्रपुरीपं वा सुवर्णरजतानि चा। स्वप्ने पश्येद्यदि तदा मासानव जीवति ॥ १४० ॥ स्थूलोऽकस्मात्कृशोऽकस्मादकस्मादतिकोपनः । अकस्मादतिभीरा मासानष्टैव जीवति ॥ १४१॥ 10 x x खप्ने मुंडितमभ्यक्तं रक्तगंधनगंवरम् । पश्येद्याभ्यां खरं यांतं खं योऽन्दार्घ स जीवति ॥ १५१ ॥ x x X 16 इंदुमुष्णं रविं शीतं छिद्रं भूमौ रवावपि । जिहां श्यामां मुखं कोकनदामं च यदेक्षते ॥ १५६ ॥ तालुकंपो मनःशोको वर्णोऽगेऽनेकदा यदा । नामेश्वाकस्मिकी हिक्का मृत्युर्मासद्वयात्तदा ॥ १५७ ।। जिह्वा नास्वादमादचे मुहुः स्खलति भापणे । श्रोत्रे न शृणुतः शब्दं गंधं वेत्ति न नासिका ॥ १५८ ॥ स्पंदेते नयने नित्यं दृष्टवस्तुन्यपि भ्रमः। नकमिंद्रधनुः पश्येत् तथोल्कापतनं दिवा ॥ १५९ ॥ न च्छायामात्मनः पश्येत् दर्पणे सलिलेऽपि वा। अनब्दां विद्युतं पश्येत् शिरोऽकस्मादपि ज्वलेत् ॥ १६० ॥ हंसकाकमयूराणां पश्येच्च क्वापि संहतिम् । शीतोष्णखरमृद्वादेरपि स्पर्श न वेति च ॥ १६१ ॥ अमीषां लक्ष्मणां मध्याद्यदैकमपि दृश्यते । जंतोमवति मासेन तदा मृत्युन संशयः ॥ १६२ ॥ शीते हकारे फुत्कारे चोष्णे स्मृतिगतिक्षये। अगपंचकशैत्ये च स्याहशाहेन पंचता ॥ १६३॥ 25 x x सातमात्रस्य हृत्पादं तत्क्षणाद्यदि शुष्यति । दिवसे जायते पष्ठे तदा मृत्युरसंशयम् ॥ १६५ ॥ 30 x x x न स्वनासां स्वजिह्वां न ग्रहान्नामला दिशः। नापि सप्तऋपीन व्योन्नि पश्यति म्रियते तदा ॥ १६७ ।। ।

·104 APPRNDIA पतन वारफादीमा भणारा दीपषो। पापश्योपताना या प्रकम्पमयमेाया । १३॥ पथ्य सपिपिरेको वा मशना प्रपतम्ति बा। शास्मठी किंशुक पूर्प पम्मीक पारिमद्रकम् ॥१५॥ समिरमनि साम निर्मम्मनि बसानि च । पश्येत् कस्यापामाप ध्यापेरपगमायब मांस मस्मान् भजाता पासांसि च फरमनिया। समेत पमामाय व्याघरपगमाय 11 (मर्पिशतितमोऽध्यायः) XII From 18 कोकोहकारीताककोकर्मपिगा। कपोतरदिवाकवरमायाम पाम्पतः । २१॥ गोशाशकीयागोमाशांसोकोशफमिबसा। विरायोत्सवबादिमगीतहासाम पारणा २२ ॥ शतफाकफामुमकिशफकोषिसाः । धापास्यकपुण्याहयामसरवादक २२॥ " x शिवा श्यामा रखा गुमा पिहला एगोपिन। स्करी परपुरा प पुपामामम पामता ७॥ स्त्रीसंशा भासमपककपिभीकर्षणिया। हिसिमीकण्ठपिप्पीकरवायेगास दसिमाः ॥ २८॥ A x स्वकीर्तनरऐषु मारणामाजवहिपा। पन्मा फुग्यापी ष सरटा पापदोऽमतः॥४१॥ x 3 भेटेपसिते माग्यो शपमासे व दक्षिणे। कम्पका पपिनी पसाउदग्गोषिमतापया ५० (परशीतिवमोऽम्पापा) XIII From YS- मतिपरिपसे प्रापपानाय शोषपान् । मारममो दक्षिण पर्षि पूर्व पक्ष प्रस्पयेत् । १२९. अपोमायोपर्वापि कनिष्ठोगुठिकानि । कमेण मतिपत्पम्पशायशी कम्पचिपी.॥ भयोपांगुलीपपाम्पपशपतिमीस्तथा । पंचमी रशमी एका पण्पगुटगानि । ११. बामपाणि रुप्पपक्षतिमीलाप कस्पयेत् । तवम नियने रंगे पदपमासना सुपी १२२॥

·107 THE RISTASAMUCOAYA - पृच्छायामथ लग्नास्ते चतुर्थदशमस्थिताः । ग्रहाः क्रूराः शशी पटाष्टमश्चेत् स्यात्तदा मृतिः॥२०१॥ ( पृच्छायाः समये लग्नाधिपतिर्भवति ग्रहः । यदि वास्तमितो मृत्यु सजस्यापि तदा भवेत् ॥ २०२॥ : लग्नस्थश्वेच्छशी सौरिदशे नवमः कुजः । अष्टमोऽर्कस्तदा मृत्यु- स्थाञ्चेन्न बलवान् गुरुः ॥ २०३ ॥ रविः पप्ठस्तृतीयो वा शशी च दशमस्थितः । यदा भवति मृत्युः स्यात्ततीये दिवसे तदा ॥ २०४ ॥ पापग्रहाश्चेदुदयात्तुर्ये व द्वादशेऽथवा । दिशति तद्विदो मृत्युः तृतीये दिवसे तदा ॥ २०५॥ उदये पंचमे वापि यदि पापग्रहो भवेत् । अष्टभिर्दशभिर्वा स्यादिवसैः पंचता ततः ॥ २०६ ॥ धनुर्मिथुनयोः सप्तमयोर्यद्यशुभग्रहाः । तदा व्याधितिर्वा स्याज्योतिपामिति निर्णयः ॥ २०७॥ x x 16 सूर्योदयक्षणे सूर्य पृष्ठे कृत्वा ततः सुधीः। खपरायुर्विनिश्चेतु निजच्छायां विलोकयेत् ॥ २११ ॥ पूर्णा छायां यदीक्षेत तदा वर्षे न पंचता। कर्णाभावे तु पंचत्वं वादशभिर्भवेत् ॥ २१२ ॥ हस्तांगुलीस्कंधकेशपार्श्वनासाक्षये क्रमात् । दशाटसप्तपंचव्येकवर्मरण भवेत् ॥ २१३ ॥ पण्मासैम्रियते नाशे शिरसश्चिवुकस्य वा । ग्रीवानाशे तु मासेनैकादशाहेन हकूक्षये ॥ २१४ ॥ सच्छिद्रे हृदये मृत्युर्दिवसै. सप्तभिर्भवेत् । यदि च्छायाद्वयं पश्येद्यमपाश्वं तदा व्रजेत् ॥ २१५ ॥ 20 २ 3 x x x 25 न अनया विद्ययाप्टाग्रशतवारं विलोचने । खच्छायां चाभिमंत्र्यार्क पृष्ठे कृत्वारुणोदये ॥ २१८ ॥ परच्छायां परकृते खच्छायां स्वकृते पुनः । सम्यक् तत् कृतपूजः सन्नुपयुक्तो विलोकयेत् ॥ २१९ ॥ संपूर्णा यदि पश्येत्तामावर्प न मृतिस्तदा । कमजंघाजान्वभावे त्रिद्ध्येकाव्दैर्मृतिः पुनः ॥ २२० ॥ उरोरभावे दशभिर्मासैनश्येत्कटे. पुनः । अष्टामिनचमिर्चापि तुंदाभावे तु पंचभिः ॥ २२१ ॥ ग्रीवाभावे चतुस्लिट्येकमासर्मियते पुनः। कक्षाभावे तु पक्षेण दशाहेन भुजक्षये ॥ २२२ ॥ - दिनैः स्कंधक्षयेऽष्टाभिश्चतुर्याच्या तु हृत्क्षये। शीर्षामाने तु यामाभ्यां सर्वाभावे तु तत्क्षणात् ॥ २२३ ॥ । - A ·14 4PPENDIX ममाते यदि वा साय ज्योस्वाषस्यामयो निशि। प्रवितस्य मिजी पार निसच्यायो विसोस्य च । १५८॥ शमेहरिमाय ने सच्छायां पक्षमेचतोऽपरे। मशिरोरस्यते तस्या यदा स्याम्मरण तवा ॥ १९॥ मैश्यते पामवायेत् पुत्रवारसपस्तदा । यदि सिणवाास्यते भ्रावसमस्या । १७० । मारे पये मृत्युदरेच मनसया। गुणे पिवृविनाशस्सुम्पाधिग्रुयुगे मवेत् । १७१। मदर्शमे पाव्योम विदेशगमन भवेत् । मारुपमामे साँगे सपो मरणमादिशेत् । १७२ ॥ x 1 11 W . महानसे तथा शय्यागारे काफा सिर्पति पेत् । धर्मास्सिर देशान् वा प्रदासप्ष पंचा। १८७) मयोपभुवेर्षियारिमान कालम मिर्पपम् । प्रयो विषसे समकाले यस्ता विश भिवः ॥ १८८० पूत्वा पच नमस्कत्याचार्यमण वा भूती । गेहाप्पभुतिर्गछेथिस्पियत्वरभूमिपु ॥ १८ ॥ बदमार्ययित्वा मां सिवा गंपासतादि । सावपानस्ततस्तत्रोपभुतेरणपाद पमिम् । १९० भोवरापदेश्यम सम्पमेति स विधा । विमर्थगम्पस्तवाचा स्फुरोकार्योऽपर पुमा : ११ पथैप मवनस्तमः पचपधिरय दिमः। पसर्मासैरयो मेत्य यदि धाम या १९ ॥ ममोरतरमासीत् किं स्थप एषु मस्यते । मोवरापरेश्या स्यादेवमादिरूपभुतिः। १९॥ पपा श्री पुरपो पासी स्पामावमा पास्यति । पामामोन पप गर्नु गंतुघमो म बाप्पपम् । १९४॥ वियते गतुकामोऽयमई व पप्पोत्सुकर। तेन पास्पस्यसी शीघ्र स्यास्सस्पेत्युपभुति १९५॥ कर्णोपाटमसंमातोपमुपवरमारममः। कुशकार कालमासयममासच जामते । १९५ शनि स्थापन नमरे सदावम्य मुले ततः । यत्वारि रमिणपाली प्रीमि त्रीणि पाययो९७॥ पस्पारि पामहस्ते क्रमशा म पससि । श्रीथि शीप रसोई में गुध पका शनी मरे । १.८॥ निमिपसमये ता पतित स्थापनामात् । उम्मस मामफर्स या गुनरेश मवेदि .. एं सिर प्रापुर सौम्यरमेक्षितायुतम् । सवस्थापि तदा मृत्यु-का कथा पेमिणः पुमा AR02 - " ·THE RIGTASADITCOAYA 103 लक्ष(sic) लक्षण(sic)लक्षणेन पयसा भानोः प्रभामण्डलम् क्षीणं दक्षिणपश्चिमोत्तरपरः पइद्वित्रिमासैककम् । मध्ये छिद्रगतं भवेदशदिनं धूम्राकुले तद्दिनम् सर्वप्रैः परिभापितं स्फुटतरं आयुःप्रमाणं ध्रुवम् ॥ ५६॥ भरणी च मधा पूर्वा कृत्तिका हस्त(sIc)विद्यते। शतभिपार्दा च विगेया एते नक्षत्र(sIc) मृत्युदाः ॥ ५७ ॥ (KJ = कालशानाख्यं शंभुनाथकृतमप्रकटपुस्तकम् । Baroda Oriental Institute, MSS Library, Acc No. 9726. Subject वैद्यक. The MS very corrupt). XVI From DS अथ स्वमविचारः ॥ स्वमो द्विविधः । इष्टफलोऽनिष्टफलश्चेति । तत्र सामान्यत इएफलो यथाः नदीसमुद्रतरणमाकाशगमनं तथा । ग्रहनक्षत्रमार्तडचंगमंडल- दर्शनम्॥ हर्म्यस्यारोहण चैवं प्रासाद शिरसोऽपि वा। स्वप्ने च मदिरापानं वसामांसस्य भक्षणम् ॥ कृमिविष्ठानुलेपश्च रुधिरेणाभिपेचनम् । भोजनं दधिभक्तस्य श्वेतवस्त्रा- नुलेपनम् ॥ रत्नान्याभरणादीनि स्वप्ने दृष्ट्वा प्रसिद्ध्यति । देवताविप्रपृथ्वीशान्प्रशस्ता-1 भरणांगनाः ॥ वृपेभपर्वतक्षीरिफलिवृक्षाधिरोहणम् । दर्पणामिपमाल्याप्ति शुक्लपुप्पां- बराश्रितान् । द्रष्टुः स्वप्नेऽर्थ लाभः स्याद्व्याधिमोक्षश्च जायते ॥ अथानिष्टफलः ॥ दुष्टं किंशुकवल्मीकपारिभद्राधिरोहणम् । तेलकार्पास- पिण्याकलोहप्राप्तिर्विपत्तये ॥ विवाहकरणं स्वप्ने रक्तस्नग्वस्त्रधारणम् । स्रोतसाहरणं नेष्टं पक्कमांसस्य भोजनम् ॥ आदित्यस्याथ चंद्रस्य निष्प्रभस्यावलोकनम् । नक्षत्रादेश्व : पातश्च स्वप्ने मरणशोककृत् ॥ अशोककरवीरपलाशानां पुष्पितानां स्वप्ने दर्शने शोकः नौकारोहणे प्रवासः रक्तवस्नगधधारिण्याः स्त्रिया आलिंगने मृत्यु. घृततैलादि- नाऽभ्यंगे व्याधिः केशदंतपाते धननाश. पुत्रशोको वा खरोष्ट्रमहिपैर्याने तद्युक्तरथा- रोहणे वा मृत्युः कर्णनासाकरादिच्छेदे पकमजने तैलाभ्यंगे विपभक्षणे प्रेतालिंगने नलदमालिनो दिगंवरस्य याने कृष्णपुरुपदर्शने च मृत्युः अथ जागृतावनिष्टानि ॥ अरुंधती धुवं चैव नभोमदाकिनी तथा । स्वनासाग्रं च चंद्रांकमायुहीनो न पश्यति ॥ पांसुपंकादिपु न्यस्तं चरणं खंडितं यदि । नानांबुलिप्त- गात्रस्य यस्यास्यं प्राक् प्रशुप्यति । गात्रेप्वाईपु सर्वेषु सूर्यादिद्वयदर्शनम् ॥ स्वर्णप्रतीतिवृक्षेपु स्वपदानामदर्शनम् । पिहिते कर्णयुगले यस्य घोषानुपश्रुतिः॥ अदर्शनं स्वशिरसः प्रतिबिंबे जलादिपु । छिद्रप्रतीतिश्छायाया स चिर नैव जीवति || 10 यस्तु पश्यति वै स्वप्ने राजानं कुंजर हयम् । सुवर्ण वृषभं गवां कुटुंवं तस्य वर्धते । वृषं वाऽऽरुह्य तत्रस्थस्य जागरे धनाप्तिः श्वतसर्पण दक्षिणभुजदंशे दशटिने सहनधनलाभः जलस्थस्य वृश्चिकोरगनासे जयपुत्रधनानि प्रासादशैलारोहणे समुद्रतरणे राज्यं तडागमध्ये पद्मपत्रेपु घृतपायसभोजने राज्यं बलाकाकुक्कुटी- क्रोचीदर्शने भार्याप्राप्तिः निगवघे बहुपाशवंधेवा पुत्रधनादीनि ॥ आसने शयने याने 2s ॥ 25 15 ·APPENDIX . पपमाम्पारिमकं फाल विनिमेतुं प्रसगतः। बापस्यापिदिकालस्म निर्भया परिमापिता ॥ २२ ॥ (परमप्रभया) XIV From YR यामबाद- शुप्फारमः श्यामकोटोऽप्यसिवरदततिः शीतनासापरेशा शोपासकमेमो लुलिवकरपदा प्रोत्रपातिस्पयुक्ता। शीतश्वासोऽपयोप्याबसनसमुदपा शीतगात्रमकम्पा सोरेगो निप्रपा प्रमपति मनुमा सर्पथा मृत्युकाते। (पृष्ठ.) भय काळपानम् मक्षितसमणेन पयसा पूर्णम्दुमा मानना पूर्पावक्षिणपश्चिमोचरविश पशिशिमासैफकम् । लिई परपति पेचदा दशदिन धूमारुति परमे म्वासो पश्यति सच एप मरणालोचितपानिमाम् ॥१॥ मदम्पती सर्व चव विष्पोत्रीणि पदानि च । मायुहीना न पश्यस्ति पतु मावमगमम् ॥ २॥ मदम्पती भवेनिम भुषो मासाप्रमेयप। विष्णत एमपोर्मप्पो स्वय मादमणसम् ॥३॥ मासा गुण जि मुझे व म पश्यति । कम्पोन सामाति स पम्पममन्दिरम् । मनम्। पशषम सप्तकपसिनासिका। जिस दिनमेक काण्चिट दिने दिने।५॥ मामाघ मत्स्यूडोमकमाय शो भवेत् । मकमावम्पयामावा पप्मासम बिनस्पति पत्री वादोऽमितपति दिपा गायठे शीतसत्य कण्ठे सेप्मा विरसबदन कामाकारने । बिहा रुप्या पति प सदा स्यूमसूपमा च नारी तपम्प सरनमधुना पमपमेति नाम९॥ 8 " x (१७) XY From KJ पप नामिनासा पानिपाचीच शीतमा। शिरसापो मयस्य तस्म सस्पुमविम्पति । ३९ . मंगपो मतिमगो(वर्षमावर्तमेव च। गर्भ साईनमानादिस गम्यमग्रासमे ।।१। x ·109 THE RISTASAMUCOAYA ២ - लक्ष(sic) लक्षण(sic)लक्षणेन पयसा भानोः प्रभामण्डलम् क्षीणं दक्षिणपश्चिमोत्तरपरः पइद्वित्रिमासैककम् । मध्ये छिद्रगतं भवेद्दशदिनं धूम्राकुले तदिनम् सौः परिभापितं स्फुटतरं आयुःप्रमाणं ध्रुवम् ॥ ५६ ॥ भरणी च मघा पूर्वा कृत्तिका हस्त(sic)विद्यते । शतभिपा च विजेया एते नक्षत्र(BIC)मृत्युदाः ॥ ५७ ॥ (KJ = कालशानाख्यं शंभुनाथकृतमप्रकटपुस्तकम् । Baroda Oriental Institute, MSS Library, Acc No. 9726. Subject वैद्यक. The MS very corrupt). XVI From DS-.-- अथ स्वप्नविचारः ॥ स्वप्नो द्विविधः । इष्टफलोऽनिष्टफलश्चेति । तत्र सामान्यत इष्टफलो यथाः- नदीसमुद्रतरणमाकाशगमनं तथा । ग्रहनक्षत्रमार्तडचंद्रमंडल- दर्शनम्॥ हर्म्यस्यारोहणं चैवं प्रासादशिरसोऽपि वा। स्वप्ने च मदिरापानं वसामांसस्य भक्षणम् ॥ कृमिविष्ठानुलेपश्च रुचिरेणाभिपेचनम् । भोजनं दधिभक्तस्य श्वेतवस्त्रा- नुलेपनम् ॥ रत्नान्याभरणादीनि स्वप्ने दृष्ट्वा प्रसिद्ध्यति । देवताविप्रपृथ्वीशान्प्रशस्ता-11 भरणांगनाः ॥ वृपेमपर्वतक्षीरिफलिवृक्षाधिरोहणम् । दर्पणामिपमाल्याप्ति शुक्लपुप्पां- वराश्रितान् । द्रष्टः स्वप्नेऽर्थ लाभः स्याद्व्याधिमोक्षश्च जायते ॥ अथानिष्टफलः ॥ दुष्टं किशुकवल्मीकपारिभद्राधिरोहणम् । तैलकास- पिण्याकलोहप्राप्तिर्विपत्तये ॥ विवाहकरणं स्वप्ने रक्तस्रग्वत्रधारणम् । स्रोतसाहरणं नेष्टं पक्कमांसस्य भोजनम् ॥ आदित्यस्याथ चंद्रस्य निष्प्रभस्यावलोकनम् । नक्षत्रादेश्च : पातश्च स्वप्ने मरणशोककृत् ॥ अशोककरवीरपलाशानां पुष्पितानां खप्ने दर्शने शोकः नौकारोहणे प्रवास. रक्तवनगधधारिण्याः लिया आलिंगने मृत्यु. घृततैलादि- नाऽभ्यंगे व्याधिः केशदंतपाते धननाशः पुत्रशोको वा खरोष्ट्रमहिपैर्याने तद्युक्तरथा- रोहणे वा मृत्युः कर्णनासाकरादिच्छेदे पकमजने तैलाभ्यंगे विपभक्षणे प्रेतालिंगने नलदमालिनो दिगंवरस्य याने कृष्णपुरुपदर्शने च मृत्युः॥ अथ जागृतावनिष्टानि ॥ अरुंधती ध्रुवं चैव नभोमंदाकिनी तथा । खनासाग्रं च चंद्रांकमायुहीनो न पश्यति ॥ पासुपंकादिपु न्यस्तं चरणं खंडितं यदि । स्नानांवुलिप्त- गात्रस्य यस्यास्यं प्राक् प्रशुष्यति । गात्रेप्वापु सर्वेषु सूर्यादिद्वयदर्शनम् ॥ स्वर्णप्रतीतिवृक्षेपु स्वपदानामदर्शनम् । पिहिते कर्णयुगले यस्य घोपानुपश्रुतिः॥ अदर्शनं स्वशिरसः प्रतिक्वेि जलादिपु । छिद्रप्रतीतिश्छायाया स चिर नैव जीवति ॥ 20 यस्तु पश्यति वै स्वप्ने राजानं कुंजर हयम् । सुवर्णं वृषभं गवां कुटुंवं तस्य वर्धते ॥ वृषं वाऽऽरुह्य तत्रस्थस्य जागरे धनाप्तिः श्वतसर्पण दक्षिणभुजदंशे दशदिने सहस्रधनलाभः जलस्थस्य वृश्चिकोरगनासे जयपुत्रधनानि प्रासादशैलारोहणे समुद्रतरणे राज्यं तडागमध्ये पद्मपत्रेषु घृतपायसभोजने राज्यं बलाकाकुक्कुटी- क्रोचीदर्शने भार्याप्राप्तिः निगडैर्वधे वहुपाशबंधे वा पुत्रधनादीनि ॥ आसने शयने याने . 25 15 ·110 PPNIDDX शरीरे वाहने पराम्पम्माने विषुम्पेत तस मी सर्वतोमुवीर्यचंद्रमरम्मान रोगिणो रोगनायोऽम्पस पमं मुरारुपिरयो पाने बिमस रिया शाप गुलांपरर्गमपारण्या सुमगलियाऽलिंगी संपत्तिा पपादुकोपालामाणामे पनं पमयुकरपारोहये पन दपिलामे पेवाति दभिपयापाने प्रवगमे बया एवममणे केशर भएमे राज्य मनुप्पम परपमाखमम शत भामा बामसमे सार्म शीर्षासमममे पम्य पा सामपा पा सफेनक्षीरपाने सोमपाने गोमामे पनगमा पपवर्शने यह गौरसर्पपदम गामा नागप मेलमे करागमम तपा। चंदन पांडुरं पुष्पं तम भी सवोमुवी : सावि ग्रामपति- शोमनानि कार्पासमसौदमककर्मम् । सर्वामि भ्याम्पविनिंदितानि मोनि "देवप्रिजवाधिषर्पम् । समस्तु प्रपमे पामे पासपं फलप्रदा। द्वितीयेऽयमासेर पवी मिमाति पनु पामे मासोते मरणोपरे पयादव सूर्योदये सपाफः । (PP-388,389)- 7 का - ·रिष्टसमुच्चयस्थगाथार्धानां वर्णानुक्रमसूची । (पू-पूर्वार्ध उ-उत्तरार्ध, अप्रथमचरण, आ-द्वितीय- चरण; तृतीयचरण; ईचतुर्थचरण) N B Tho figuros on tho right indicate the nombors of the stanzas, L महव मयंकविहीण ६६. पू. महवा कुणेइ छद्दी १२२. उ. अहिमतिऊण देह ८७. पू माहिमतिऊण सुत्त ६३. पू महिमतिय तिल्लेणं १४४. उ. भहिमतिय मतेण १५१. पू अहिमतिय सयवार कसय-१५३. पू. अहिमतिय सयवार पच्छा १५८. उ. आराहणापडाय १५.पू आलिंगिया य पुरो १६५. पू. वीसं २४८, पू अइणिद्द णिदणासो ३६. उ अहरूवो हि जुवाणो ८६. पू. अंगुलि तह मालत्तय १४९ पू. भक-च-ट त-प-ज-स वग्गा २२७. पू. भन्क-च-ट-त-प-य-स वग्गा १६३.पू अक्खरपिंड विउण १६१. पू अक्सर होरा लग्ग १४९. उ. अग्गिठ मग्गि(झि)लं २०५. पू. अच्छत जीविय-मरण १०६ पू. अरेहछिण्णे २०४. पू भट्टमठाणम्मि ससी २४२. पू अट्ठारह माइ २३४. उ. अट्ठावीसं मासे १०२. उ. अटेव मुणह मासे १०३ पू. अणुराहाए अदच्छायं पिच्छइ ७६ ठ. अनिमित्तं जलबिंदु ३४ पू भन्मच जम्मपुन्व १०.पू अन्नं पिज जि कज १०६ उ. अभितर- बाहिरिया १३ पू अभितरा कसाए १३ उ. अरहंताइसुराणं १८६ पू अवकहडा मटपरता २३९. पू. असि कुतभगसद्दो १९२ पू असिय-सिय-रत्त पीया ६४. पू. मस्सिणि-मरणी-कित्तिय-१६८ पू. अह जीए संधीए १९८ पू अह जो जस्स य भत्तो ११७ पू अह पिच्छइ निअछाय ७९. पू. महर-नहा तह दसणा २७ प अहवइ अग्गिफुलिंगे ९१ पू महव जुमो आएसह २४२. उ, । इम अवकहढाचई २४०. पू. इम भवकहढाचके २३८. इ. इस दिमहतएण विस २५३. पू. इमरच्छायारहिए ७२. उ. इगवण्णगोमएण १५३. 3. इगवीस चिय रिक्खे २५०. उ. इच्छइ सो इह भालइ ११. उ. इदि कहियं सहगयं १९२. उ. इदि भणि सुमिणथं १३०. पू इटि भणिया णियछाया ८५. पू. इदि रिट्ठगण भणियं ४० पू इदि सल्लिहिदसरीरो १४. पू. इय कहिय पञ्चक्ख १३५. पू. इय मतिम सव्वगो ७१. पू. इय मतेण मतिय ४४. पू. इय मंत च जवतो १८३. उ. इयरा[ या ]ण उवरि गऔं २०८. उ. इयरायाण उवरि २०६. उ, इयर मत विहीण ११३. पू इयवण्णगाविदुद १७०, पू.

·119 गाविस पर wer इतमाम वि पिया रामपारसरो २० ग्दो ममियो मामिप २१५ - पारिजासे ... परमि देविषम ७५.५ उबरम्मि पूमा ५५ उपवास-मोमहतो . रिष्टसमुचय मपरसु पसोपं । पू. काई पहिब 140 करहमहीने बाणा प्रय कारिनइ २३ प्रमंगेरामा 11. कसपपरिवेहि मिनर १२१ प. सरि सार... कसगो टा(मा) समिरी ९८.. प्रागसी. काराविमा पर पारेवितीरमो . भवदिसाए बाबा ५८. प्रवाहो पहिरनो... जिविसेसोपीमा ५ सामुगनिम्मिच . कोणेम भरा पेमा २५० समे वरमाले) परो मीमो मो १० पोनिमार दो एपम्मि निरपर. पुगवे से 12 पहियापुरेसे १५. पवादिलाई १५१ . पाई पाई गएर एर्प दो विग्निमिजे ९५ पूषारस स्पमि.पू. एवं होमविधियो र वंजापुरिसो.. एवं दिवा-निवरं . पूर्व रासिसरो दिन १५ विपरमपा १५.. विरोपी पनि भनि .. एर्षविहारमा १६ गरब समोरवर गप बसो[R ... गनरेग्म्पनिमा-१० र मिर- बाप मारो गोरोपणा पार भप- विविडिये. पिपविनिरिमा ११ प. परिमापदनाई 1. की-तिस्पासाहीमा मा- विरमा करियर भूमीप -वारेविरमा ९.. कचिन मानसिक बाबोसे चब ५ कर-परमगुमे १९.५ करारमातो. चरबीस मिरिमो १५.५ र(ससि-)सूराम पिपास पारसोपाल पचार पसबारे १० र किंवा सुपात १९५र वियप परिहार्य m. बिवेजा परसाई.. एच पर्वका १८.५ ·- 113 रिटसमुद्यय छसस्स रायमरणं १२०. पू जीवइ सुहसदेण १८४. उ. जीवस्त निग्विअप्पं ११. उ. छत्ते (°) परिवार वा ११७. उ. जीवस्स मरणयाले १७. उ. छायापुरिस सुमिणं ६९ पू छिहोह तस्स माज ४५ उ. जीहग्गे(ग) अइकसिण ३०. पू. छिन खगाईहिं ८३. उ जीहा जल न मेलइ १४१. पू. जुइकुसुम सियवत्थ १८९ उ जइ माउरो ण पिच्छइ ७५ पू. जुण्ण(जाणु)यपमाणतोए १४३. पू. जब किण्ह करजुमल १९, पू जूम-महु-मज-मसं ५ पू जइ दीसइ परिपुण्णं १०५. पू जोगी(णी)सेसमहीसनीतिकुसलो २५७(आ). जह पिच्छइ गयणयले १०० पू जोच्छइंसण-तक तक्किम इम(मई)२५७ (अ). जइ पिच्छइ ण हु वयणं १४७ पू जो णियह तस्स भणियं ४७. उ. जइ सुमिणम्मि विलिजइ १२२ पू जो णियछायाविव ८२ पू ज इह किंपि वरिट २५६ पू जो पिच्छद निअछाया ७८. उ. जघासु दुपिण वरिसं ११९. पू जो भिजइ सस्थेण १२७. पू जंच सरीरे रिट १८ पू जो रयणीऍ पसुत्तो ११६. उ. ज जस्स जम्मारिक्ख २२०. उ जो लेइ अणसणं चिम २५२. उ. जं दीसइ दिट्टीए १३१ पू जो सिद्धतमपारतीरसुनिही २५७ (इ). जत्य करे अह पन्चे १५९. पू जो सुमिणम्मि णियच्छइ १२४. उ. जस्य जविजइ मंतो ११२. उ जो हु णिवुडइ सुमिणे १२९. उ. जम्मसरो रिक्सादो २३०. पू जम्मि सणी णक्खत्ते २२४ पू ढंखनाय-वसह-रासह- १६६. पू. जयउ जए जियमाणो २५४ पू जय-विद्धि-मिंदु-राया १८६ उ णजति [य] निबियप्पे १०३. उ. जलिया लिंगिय दहा १६४ पू ण णिएइ तुगछाया १४०. उ. जविऊण इम मत १०९. ठ णयणविहीणे दिठे १०१. उ. जस्सस्थे जोइज्जइ १००. उ णयरमवाणं मज्झे १७७. पू जस्स न पिच्छइ छाया ७७ पू णहजाण [मह]व दिणे २४३. पू जहकमसो नायव्वं ११५ उ ण हु दीसइ सरि(सि) सूरो १३५. पू जहकमसो सो जीवइ ५२ उ ण हु पिच्छइ जो सम्म १४३. उ. जाइकुसुमेहि जधिओ १११. पू णासग्गे करजुअल १९५. पू. जाणुविहीणे भणि १०२ पू णिसुणह भणिजमाण १४८. उ जाणुविहीणे वरिस ११८ उ जाणेह लिंगरिह १३६ उ तं उ भणिजइ रिट्ठ ४१. उ जाधम्मो जिणादिणिच्छिदयये (पए)२५९(म) त चिम अणेममे १८. उ. जा नरसरीरछाया ७४ पू त पक्खं जाणेजइ १९७ उ. जा नाय (2) च सुराणभो तिपहुगा २५९ (इ) त पि हु अणेयमेय ६८. उ. जामेरूसुरपायवेहिसरिसो(हिओ)२५९(मा) न भन्नइ पच्चक्ख १३१. उ. जिणवमाणपुरमो १५० उ त रिटुसत्यणिटणे २५६. उ. जीवइ विसमेण रोई १६२ उ, सत्चिय दिणाइ मासा १५९. उ.

·8 . 114 रिएसमुबर वस्स हमियर एस. पसमाविसमा.. यस मास(मास) अदर पर विमा मस्सिनि(पी) वस्स मनिवाइ मार परदमा रत्तराए २०१५ पस्स पोमरर पहनपर मिसिराम्म.. सस्स शोभा पावरसापि तप ५८ यस्स मोडमा ५८ र पानिमायो ससाो ... यस्स पोइ मरमं .... पादिवसा मार सस्स पद परनी.. दिमाईबाबा.. वस्सुपरम्मि समा. बिहाचप्पिवाए ५ प. वक्षपी येविना ११५.. विमापमझ मरमर वा बोइया सर विषमतपण म॥ पानामस्स A बर दिना पा पुमागुनीए. २१५ र दिपाई. [प] मार-ए-मो पंच २१.. निम्मसिही परतो ५९ पापकर्म पिण दीवमसिहा पगा. पानिमगच २२॥ . दीसे इमारसरो २५१ र परनिमसेबो १५॥ सेबलस.प. पारस पबिप. एनसनिलिमाr)सरो॥ वा गारमिपो.५.. गुमाई)वा १२५ पाबीमा गुम हुम्वेष समरि पापा वा मय रोजगदिमो. पुरसरिसबमाम्मि पर वाराणोशि-वर्ष ५. ५ एमम्मि मनोर वापरावसम... (पो)विसंगनाएँ। वापरिष सो बीबा .. विरार पनि १६ पापर मरीमम्मि विपित (९() वि पि एप ॥ विवर्ष मण्डरी २११.. बसराई पाई समण २५९ र मम्स पगमा १० भिमुरारिखिम ..... पागनिमविगाम तेजेई परिमुरमइना १५४(१) देविमापदेवर राम्म(म)म्मामो ५ देवविही॥ वो भए संदेदो २१५ र योग परिस मास ५ र रोष्णापा निवष्ण... थगपगारमहीये १५ दो दिपारण्टुि ५५ पोषणाम . दोदरी एगदर दो दोभाष सचावा . दर मस्स बार परिवनमा सप्ता... धम्ममि महानो परिपनदिसानिबार ५९ मम्मो शिनिबनो। स-यपिएम मर १९९५ बर-ममि-सर-मान-14 ·115 रिटसमुश्चय पंचदहे वि तिहीओ १९६. पू भय-धूम-सीह-साण-२०५. उ. धरिऊण भाउर पुण १४६. उ. पचदिणो णाय[ वो] २२९ उ. धावंति हु गहिएण ६२. उ. पचवि कूरगहेहिं २३७. उ धिदिणासो सदिणासो ३६. पू पक्खं धणिट्टरिक्खे २४९. उ. धूमतं पजलतं ८०. पू पक्ख पुणन्वसुम्मि भ २४५. उ. धूम धमो ढखस्स य २१६. उ पक्खालाविय देहे (°ह) ८६. उ. धूमस्स य साण खरो २१६. पू पक्खालिऊण देह ४३. पू धूमायत पिच्छह ५५ पू पक्खालिऊण देह ७०. पू धूमो सयलायाण २०७ पू पक्खालित्ता देह १३७. पू धूमो सीह-धयाण २५७. पू पक्खालिय करचरणा- १५४ पू पक्खालिय करजुभल १५५. उ. नंदा भद्दा [य] जया २२८ पू पक्खालिय करजुअलं १९३. पू. नक्खत्तं तह रासी २३७. पू पक्खालियनियदेहो १८१. पू नट्ठो भग्गो म मओ १८७ पू पञ्चक्खं रूवत्थ १३०.3 नवनवइ सहस्साई ७. उ. पच्छा पहायसमए २०१.पू नव नव बिंदु तिवार २२० पू पडियस्स य रोइस्स य २५१. उ. न सुणेइ कन्नधोसं २९ उ. पढिवयाइदिणाइ १५७. पू. नहरोमा सहदि य २१ उ. पहिवय विदिया तिदिया २२८. उ. नहु एइ गाउवधं २३. उ. पढमं गोमुत्तेण १५५. पू नहु जाणइ नियसंग २५. पू. पढम सरीरविसयं १३६. पू. न हु पिच्छइ नियजीहा ३७ पू पठमा(°मं) हि रेहअंक २०४. उ. म हुसुणइ सतणुसह १३९. पू नाऊणं आएसं २१८. उ पणमतसुरासुरमलि- १.पू नाणामअविभिन्नं ४२. पू पणरह वामकरम्मि य १५६ पू नाणामेयविभिन्न १४८ पू पण्गय पुण भणिय ६९ र नाणारोयाकिण्णो ६ उ पण्हया(पहा)लस्स य लग्ग २४०. उ. पण्हसवणेण जाव १७१. पू. नाणासत्थमएण ४२. उ पत्तमि म मणुअत्ते ३ पू नामेणं सिरिदुग्गएव विदिओ २५८ (३) पत्ते जिणिंदधम्मे ४. पू नायव्वा सा पयढा ७३ उ नासग्गे थणमझे ९८ पू पभणेइ निसा दिअह ५८. पू. नासाएँ तिनि दिमहा ३७ उ परछायाए णूण ९४ उ. निमछाया गयणयले ९९ पू परलोभसाहणट्ट ८ उ. लियछाय(या) परछाया ७३ पू परिवारस्स य मरण १२०. उ. निवाविभ धुप्प तो १२५ उ. पस्सिज्जइ भालयल २० उ. निसुणिजइ किं बहुणा १८५ उ पावगहा मुह-पुच्छे २२३. उ. निसुणिज हु सुपयस्थं ४०. उ पिगल सिही य ढिको १७५ पू नीला पीया किण्हा ८१ पू पिंढस्थ च पयस्थ १७ पू पिच्छ(च्छे)इ आउरो सो ८८. उ. पठरविणे(°णा) निहिडे('ट्ठा) २४६ पू पिच्छेइ अण्णवण्ण १४२ पू पंचदस तस्स दियहे ३३. उ. पुजित्ता जिणनाह १३. .

·116 रिएसमुख्य T पुष बीर विचा १९९. पुण चोएर पपर पुपयाचा मूमी १५५ ५ पुषरवि महापमविए । पुपोनि बह पूर्ण २ १५ पुरदोइप पारर्म १५४ पुम्पपूरी('मुभी)हि मविए १०. पुमस्स भाषा २५ पुग्पापरिषणमामष 1 . पुस्सायनी २१ प. पापयामि पर महिस पमाणा... मासम्मघर भईर मासिक तस्सामा सह-पी पिवर्ग ८ ८ भूपम्मि परम्बीसे २८ र | मम्मरेनि मायो र मेसाइसरासीमो ५९ मेसाई मीणा .. फम्पर()वियाई १५५ ति गुठीबो १९ र पिचा पपिपई १९.7 पगुम्मिनपर ५५५ गमेषमपनि १५.र मानापमाघमो. पाहरदिप पम्मे ९.. पीपाए सतिषिर्व ५५ . एप गुसम्पत्य ५५ ५ | पनीर परमगामे १५ पति-परवापारा ... रवि-भवानं गा.प. रवि-मार्च पिणा ५.५ रिग्य(पाए पर र R(यो म पुप्पो २५१५ | मदसमुषपसप २५५.. पुमिव .. मह मिब मासो २८ मत्रो (1)TA-सो. मेश मरममा १९.६ मे मरिच समर्थ प मोज मप सिर स्वम्--पूर्व सीपम्पूम-सपाप-१२१. मसाई मंच रोगादिषसमो प रोपाडीमो. रोपबो पिचार मविपाकी १५.. माप मस्सग(T) पर मममानवस्म मरम्म म १ . मापारिस .. मिई सरेर पिया.. मुखतोरपणा ॥ मूमीप वस्सा मोबम-सपनीमा १५ सम्मति मविपामो . समिचिम राप(4)n. गमेव व निगा (समी). महोईस मर.. काहो सहमोनिपए १५.६ महिषापर्ण विपसह ॥ ५ भती विषबहार मंत्वमविन.. ममत्वो सेशेषु म २५ र मम्मम्मि हामि ५५५ मपप-मम्मि सय ८ मम्मरममावडीमो १५ प. पवित्र समोए र बाम मासिधार..

·117 रिष्टसमुच्चय वयणेण पढह रुहिर २६. पू साईड सत्त ढिअहे २४७ उ साणो वयम्मि सुहओ २०९ उ वरमरणकंडियाए १६. उ वसह करि-काय-रासह-७८ पू सा भणिया निमछाया ७४ उ सावणसिअपक्खस्स य २३५ पू वसहो धय-धूमगमो २१० पू वह वध रोय-सो२०७. उ सावणसुधे यारसि २६० उ वाऊ पित्त सिभ १५ पू सास(°म) सिवा करटासो १७३. पू वामकरे सियपक्ख १९५ उ सास मुएइ सीय १३४ उ वामभू(भु)यमि उ चठरो २२५. पू सिमिणम्मि अ णचंतो १२८ पू वामे गओ ससदो १७५ उ सियवस्थमंपिया पुण १८२ उ. वाय-कफ-पित्तरहिओ १०८ पू सियवस्थाइविभूमो १९९ पू विकहा-कसायहीणो ११० उ सिरिकुभनयरण[य]ए २६१ पू विदियपुरिसेण सरिसो १८१ उ मिरिसतिनाहभवणे २६१ उ. विविह(°ह) सस्था(थ)णुसार १७२ उ सिहि चदया ण पिच्छइ १४० पू विविहागमजुत्तीए ११४ उ. सीममि तम्मि गुज्मे २२५ उ विस-विसहर-सत्थ-ग्गी-१० उ सीसो देसजई स(वि)वोहणपरो २७८ (भा) विस्लामेण विहीणो २६ उ सीहग्गि(°ग्गी)गय लाह २०९ पू विहडेइ अइसएण ३९ उ सीहम्मि [य] वारण धए २१२ पू वीरजिणपायजुभल १ उ सीहस्स गमओ सत्यो २१७. उ. सीहो गओ धयमि २१५ उ सटली सुय चम्मयढा १७३ उ सीहो धयस्म उवरि २०८ पू सजवियमेयख(°°)डिया २०१ उ सुइभूमिमले फलए २०३ पू सजाओ इह तस्स चारुचरिभो २५८ (अ) सुक पक्ख वामे १५६ उ सताएसु भ जीवइ १६९ उ. सुग्गीवसुमतेण २०२ उ समजिऊण सयमवि १४४ पू सुग्गीवस्स य मत २०० पू संवच्छरइगसहसे २६० पू सुत्तो निसाएँ पेच्छइ १०८ उ ससारमि भमतो २ पू सुपयस्थ निसुणिजउ ६७ उ ससारम्मि अ ठिच्चा १५ उ सुवह कयसीसहत्थो २२ उ सत्त दिण कत्तियाए २४४ उ सुहट हवेइ नूण १९० उ सत्त दिणाइ णियच्छइ ५० पू सुहदियहे पुन्वण्हे ७१ उ सदो हवेइ दुविहो १८० पू सुह पीदि अत्थ लाहो २२६ उ समधाउ(क) वि ण गेण्हइ १३३ पू सुह-मसुह विम सन्च १८४ पू समभूमियले 'ठिच्चा ९७ पू सेय भणेइ पीयं १३२ उ समसुद्धभूमिएसे ७२ पू सेसायाण साहइ २१० उ सयमट्ठोत्तरजविर्थ १५० पू सेसाया पुण संता १६५ उ सयलठिसाउ णियच्छइ १३२ पू सेसेसु अ मज्झत्य २१२ उ सयवार दिटुवरि १५१ उ सेसेसु अ मज्झत्थो २११ ठ सर-सूल-सव्वलेहिं ८३ पू सो ऊण इक्कमास १२६ उ ससि-सूर-दीवयाई ४१ पू सो छह दिणाइ जीवइ ५५ उ. ससुया जुवई वेसा १९० पू सो जिभइ मासमेग ६६. उ 16

·118
रिएसमुप
सो बीमा सच मे ॥
| सो देश सिरसेनमारसुनियो १५.().
सो मय मिलेर
सो विमा सच दियो १९.8
सो विपद सपहा ॥
सोनीमा १५
सो सीमामास पर
सोपीवर मार्स १५१ .
सो सीमामासे...
सो बीमा नियात
सो कीब बीस निणे ११..
सो बीबर पत्तवर्ष
पनाप-गो-मपुमा ...
एबम-बमोसपरे १५. प.
रसमाणा रोती ८९५,
इसमाचा मासे १५
छोरम्परेच्यो २५॥
T

·रिष्टसमुच्चयगतशब्दानां वर्णानुक्रमसूची। N. B. The figures on the right indicate the numbors of the stanzas, अ१५,२६,३१. अ २२७ अइकढिण १९. अइकसिण ३०. अइणिद्द ३६. अइरूव ८६. अहसास २६. अक २०४. अंग १४१ अंग २५ अंगसोहि १०९. अंगार. ७२ अंगुलि १४९,१९६ अंगुलि° २३,१५२. अंगुलि २९. अंगुलीम १९. अंगोवग १०५. अजली ६१ अव २४ विणि १८२ असय १०४,११९. अंसय° ११६. अकचटतपजस २२७. अकचटतपयस १६३. अक्क २५९. अक्खर १४९,१९८. अक्खर १६१,१९८. अग्गि १०,१६३,२०९. अग्गिफुलिंग ९१ अग्गिल्ल २०५ अघोस ३८ अट्ट ९३,१०३,११९ अट्ठ १४९,२०४ अट्ठम २४२ अट्ठहिमसय १७१ भट्ठहियसम १५३. अट्ठारह २३४ °अट्ठारह° २३२ अट्ठावीस १०२,२३८. भट्ठोयर २०० अढविभव १७२. अणल ४९. अणवरय ३४ अणसण १४,२५२. अणुराहा २४८ अणे १८ अणेगरूव ४८ अणेयमेय ६८ अणेयरूव ४६ अण्णवण्ण १४२. अस्थ २१०,२१२,२२६. अत्थमित्र २२९ मदंसण ३८ अहा २४५. मद्ध ९३ मद्ध° ७६ भद्धा ८८ अनियढ १२१ अभितरा १३ अभितरा १३. भयार० २३१ अरहंत १५०. अरहत° १८६ भरिट्ठ ४१ भलाह १०६ अवकहड २३९ अवकहडाचक २३८,२४०. असि. १९२ मसिय ६४ अप्सिलेसा २४६ असुह १८१,१८४,१८५,१८८. °असुह १०६.

·120 रिएसमुख्यगतशम्पानाम्- बसोहण २१ बस्स()प २१५ सास्सिरी २० अस्सिची १५ ग°41.2 इगलीस २५ सहस २५ गाव्या १ इटिमिटि. इबर २१ भार ९२. बहिमापुग्ण ५ महिमा ११ दिन महोमुरा . पार ९ माम १९१५१९१९. पार २१४२२२९३.७५ उभार २५ ५.141)५.८२ हर 0 भार.Mayalu091५१ धापस १९९१ उचमाम९ पपमम २१ २५.९२५ माय १९९५ भाग२१११११ रबिर १९ भ्यराइमा' 1. उदि १५ बावच१५॥ उम.. बादिगिय ९५. बाधिपिप 10 भास.. बासस बारेम" बवास" गा(बोबार २१५. ऊम ॥ इमरप्पामा म°4 14 एम प्रबार २० मक १ भा११११ ग"" एर्गत ..

·वर्णानुक्रमसूची 121 एगवीस २०२,२४६. करट १७३ करभंग ११८. एडम १७६. करि० ७८ एहि ९५. कलस १८९ एय ९३ कवित्थ १७० एय° ३७,११९,२०१. कसण २७,३४,८२,१५६,१९५,१९८. एयचरणा ८९ कसण १५९ एयरूव ११४ कसणपुरिस १२६ एयवीस ४४ कसाम १३ एयारस २४७ कसाभ ४ °एयारस २६०. कसाइय ४ °ओ २२७. कसाय २४ कसाय ११० कंठ २३ काअ १२२,१७७. कसय १५३ काय° ७८ कक्खा १८२ कारढ १७३ कज २४१ काल १८७ कज्ज २०७ कालदिसा १२८ कजल° १९७ कालयड १७४ कजलरेहा ५६ कित्तिया १६८. V कट्ट- किस २२ कट्टिजस ८२ किण्ह १९,२८,६० कट्ट[य] २० किण्हा ८१ कडि ९०, १०२ कुडी १४५ कडु २४ कुत° १९२ कणिट्ठिा १५७ कुंभनयर° २६१ कण्ण८९ कुछ ६० कत्तिय २३१ कुसुम १५० कत्तिया २४४ कुसुम १११,१४०,१४५,१८९ कम २९,३८ कूर ६१,२०८. कफ° १०८ कूर २३७ कबध८० कूष्मांडी १८३. कमला ४३. कम्म° २२. कय २२ कयचुण्ण ८३ कर १५९ खगग ८३ कर १९,२३,२५,२९,३१,३९,९०,११६, खजह ११२ १२५,१५४११५५,१५८,१९३,१९५ । °ख(घ)ढिया २०१ कर १५६,१५७,१९५ खन् १८७ करजुम १०४ खत्म १२७. कौत ८३. कोण २३८ खंद ५७ ·123 रिएसमुषयगतशम्दानाम्- 'महिमा ५१ सर २१ पर १२५ सीर १५५११९ वीरभोम ॥ भाम बोस १५ गम 10000१. प. धर ५१ पर1111 पर" गत २१ गर(म) २० गम्मसर ५ गमम १० गमम गप. मब बराबी २५० परमेष 10 परवीस २२० परम्पीस .. . गपजीब पर(ससि) ५४१५९ परम ८९. प. गमन गम १५ पसा) २१. प(प) चन १९७१७ पम्मपर. गावी. सिद. चरण मिा १ गुग्गुरु" पुस १२५ गुज्म । पावस चार" चिंता गोमन गोमुत्त 140 मोरोपन्य 1611 ·वर्णानुक्रमसूची 123 चुण्णिम १८७ चोर' ५. जलिय १६४,१६५ जहकमस ५२ जाइ १११,१४५. जाणु ८९,१०२,११८. जाणु ११६ जाम ९९ जाम १८३ जि १०६ /जिअ- जिमइ ६६,१३९,२३७. जिएइ १५९. जियइ २०,२१,२२,६३,८४,८८,१००% छ ५२:९२,१३,१००,१०३. छ ८१,११५,१३८,१४३,१४७,१५२ छत्त ११७,१२०,१८९. छत्त० १९१ छद्दसण २५७ छद्दि १२२ छम्मास ५६,५७. छह ५५,२२४,२३३. छायपुरिस १०६. छायवरपुरिस १०५ छाया ७०,७६,७७,८१,८७,८८,१४२ छाया ७३,७६ छायापुरिस ६९,७३,९५,९६,९८,१००; १०७ छायाबिंब ८०,८४ छिकिय १७९ छिड्ड ५२ छिद्द ४६,४७. °छिद्द ५१ छिद्दोह ४५ छिन्न ८३ छुरिमा ८३ जंघा ११९ जिट्ठ २३३ जिट्ट २३४. जिट्ठा २४८ जिण° ४०,४४,१५०,२५९. जिणनाह ४३ जिणवरिंद ११६ जिणवरिंद ९८ जिणिद°३ जीम १७५ /जीव- जीवइ ५२,५५,५६,६०,७५,९९,१०५, १२३,१२४११२६,१२७,१२८,१३८, १११,१४७,१५२,१६२,१६९,१८६, २५२ जीवए १२२१२९,१३२ जीवेइ ६५,१४३. जीविम ३,३३,४७,१०१. जीविय १७४,२१२. जीविय १०६ जीह २८ जीहरग ३० जीहा ९,११,१४१. जीहा ३७ जुभ २४१,२४२. जुम ३५ शुभ १०१. जुअल १९,२०,३५,३५५,१५८,१९३,१९५. जघा १०२ जधा० ११६ जतु ९७ जम्म २२१ जम्म १०,२२० जम्मसर २३०. जय° १८६ जया २२८ जल १४१ जल°३४,५५,७२० °जल° १०. जलहर° ७१ जलाइ १३६ जलिम १६९.

·121 रिएसमुपगम दानाम्- निषगर निपयरपा उगम ५५ गुग्ग(गाय) 0 " ७ उग... उगग ८९ मी 11 -- योनि A611111१११.१ पर. Ver- रिचा नारा वारा 12 'तारा'३८२५१ ठाराम नि ५११ रिपरि लिपिम ९१॥९॥116 निच" विचिर.. लिदिपा २२० मागच२२१ विधि. तिरहुगा २५० नियममा ५ दिप नि. पचव १५4 [] बयन1 पपमम(न) १९९. कार मयरमब... मापसौर महज ५ माडी २५ पर... निविपप्प २२९ निगि. निसंग १५. तिहि १९11९1११. तिहि २ तीसरा तुयारा . पासमा ... स.१ दियणाया... विषणपति तेराम " ·"वर्णानुक्रमसूची 125 तेल ९०. तोम १४३. तोय ३१. त्ति ५४. N दुद्ध १७० दियह ३३,५३,७५,७६८४,८८,९२,९३,९४, १०३,११०,११५,११८,१३९,२४५,२५२. दियह ५४,८१,१०४,१३२. दियह ११०,२३३ दिव्वसिहि ५९. /थगथग- दिव्या १५८ थगथगइ २२ दिसा २३८. यणमा ९८. दीवय ४० थद्ध २०. दीवय १३९ थूल २२. दीवय ४१. "दंड १९१. दु २२,१२२,१२३. दसण १७८,१९०. दुमसत्तरिदिअहसर २३० दसण १३६. दक्षिण १७४. दुक्ख २२६ दक्खिणदिसा १२३ दुग्ग २५९ दट्ठ १८७ दुग्गएव २२२,२५५. १६४ दुग्गएव १६ ददृ० १६९. °दुग्गएव २५८. दप्पणय ६९. दुणि ११९ दसण २७,३४,६४ तह ५२,७५,११५,२४४,२४५,२४९ दुन्नि ७६,९२ °द(छ)ह° २३३ दुरय° २१३ दहसहस्स १११ दहिय १८९. दुलह १२ दहिवण्ण १७४ दुवियप्प १३५ दाहिण १५६ दुविह ११२,११४,१८०. दाहिण° १७७,१९५ दु(दो)विह° १२,१४७. दाहिणदिसा १४२ दाहिणहरथ १५१ दूणह १६२. दिमह २९,३४,३७,३८,५२,५८,२३३,२४४, देउल° १९१ २४५,२४७,२४९,२५२,२६०. देयजुत्त १९० दिआह° ३१,२५३. देव ११७ दिमह २३१,२३२,२३४,२३५,२४४, देव० १२१ २४८,२५० देवदा ११२,१८०,१८५ दिट्ट १७६,१९२,२४१ देवपरिहीण १३१. दिहि २५,३५,१३१ देवया १८० दिण २०,२१,२४,३९,५०,५५,७६,९२,९३, देविजाव १४५. १२७,१४१,१५९,२४३,२४१,२५१. दिण° ३५, ६०,१३३,१५५ देविवस्थ १४५, विण ३७,५१,६०,७७,८२,१०४,१२५, देवी १२१ १५७१२३४,२४५,२४६,२४७,२४९, देस १९४ ५० देमविगय २१४. 17 दूभ २४१ ·124 रिएसमुघयगतपदामाम्- विषमुश गियपरमया ९५ गम ५५ अन्य (बाण)प m दब १२५ तब २१॥ संयुग. उपाय दसनी 141 तणु २ योनि वषHU तपर१५. R यण २२ तारा २०५१ ठा १५ वा1८२५. धारा ५ कि.५ परब.. विमानमुदि विपिन १९९1114 तिच ७ विहिर 1.2 शिविया २१८ जावच अब भनम २० जपर१८३ सिपागा २५९ विषसह ५९. विपन विह. तिघRUP सिविषप्प २१ सिविर । विसम ५. तिहि १९11९1१५. विहिप हीस दुगडावा. नरमसीह १९ णाम गाडी १२३ पापर.. पासाय ९९५ मिर बियणाया.५५ निमहापापित स.. तेर । रहम १२१ ·- तेल ९०. तोम १४३. तोय ३१. स्ति ५४. दुग्ग २५९ 125 वर्णानुक्रमसूची दियह ३३,५३,७५,७६,८४,८८,९२,९३,९४, १०३,११०,११५,११८:१३९,२४५,२५२. दियह' ५४,८१,१०४,१३२ दियह ११०,२३३. दिव्वसिहि ५९. Vथगथग- दिव्या १५८ थगथगइ २२. दिसा २३८. थणमझ ९८. दीवय ४८ थद्ध २०. दीवय १३९ थूल २२. दीवय ४१. दंढ १९१ दु २२,१२२,१२३. उसण १७८,१९०. दुअसत्तरिदिअहसर २३०. दसण १३६ दक्खिण १७४ दुक्ख २२६. दक्खिणदिसा १२३ दट्ठ १८७ दुग्गएव २२२,२५५. दह १६४. दुग्गएव १६ दद १६९. "दुग्गएव २५८. दप्पणय ६४. दुणि ११९. दसण २७,३४,६४ °दुद्ध १७० दह ५२,७५,११५,२४४,२४५,२४९ दुन्नि ७६,९२ °ट(छ)ह° २३३ दुरय° २१३ दहसहरस १११. दहिय १८९. दहिवण्ण १७४ दुवियप्प १३५ दाहिण १५६. दुविह ११२,११४,१८०. ढाहिण° १७७,१९५ दु(दो)विह° १२,१४७. दाहिणदिसा १४२ दाहिणहत्य १५१ दूणह १६२ दिमह २९,३४,३७,३८,५२,५८,२३३,२४४, | देटल° १९१ २४५,२४७,२४९,२५२,२६०. देयजुत्त १९० दिमह° ३१,२५३. देव ५१७. दिसह २३१,२३०,२३४,२३५,२४४, देव. १.१. २४८,२५० देवदा ११२,१८०,१८५ दिट्ट १७६,१९२,२४१ देवपरिहीण १३१. दिहि २५,३५,१३१ देवया १८०. दिण २०,२१,२४,३९,५०,५५,७६,९२,९३, देविजाव १४५ १२७,१४१,१५९,२३,२४४,२५१ दिण ३५, ६०,१३३,१५५ देविवस्य १४५. देवी १२१ दिण ३०,५१,६०,०७,८०,१०४,१२५, २५७,२३४,२४५,२४६,०४७,०४९, "देस १९४ देमविगय २११ 17 दुलह १२ दूभ २४१ ·120 रिएसमुपपगतपानाम्- यो AR५ धमा१११५२११ पणारण. पनिटा घष 1412.१९२१५ भय १९९१ 'पप ९ मासा. पासा. मामिमा १२ निमाया narys. निगाप १०९ निमेस मिप २५. नियनंग.. नियछाया.. निपा ११ नियबा 0 निषा निवहम " निषा १० विनिमय मिसा ५८110 बीम १८. नी पीका चायती ८१. चिदि पुप्प १९९. /म- म.२ २. म. १० पूम २०१ प्रमाणपा (५ Vधमाप- माय ५५ पर १५:10112424 पाही" पपस २१. पंच १५९11140261 नंगा १० पंचग २५. पंचरस ॥ मपण.२०१११५ मरसरीरणपा.. पंचमी २१८ पाच ५९२१५ पवार . पास २५ पये २५ पमत १५/५९ पहिग २५ माम २. बाममाय मामलेगा. मामसर २११. माप ३५१ पापा पनि... परिधिनिया बासम्प ·वर्णानुक्रमसूची 197 1 पडिमा ११६,११९. पढिमा० १९१. पडिवय २२८. पडिवय० १५७. पढम १८३. पणग८१. पणरह १५६ पण्ह १४८,१४९,१६०,१९२. °पण्ह १५२. पण्हअक्खर १४९, पण्हगय ६९ पण्या(°ण्हा)ल २४०,२४१. पण्हसवण १०८,१७१,२००. पदीवय° १४२ पमाय ४ / पमुच- पमुचत ५५. पयत्थ १७,४४. पयत्थ० ११ पयाहिण २०७. परछाया ७३,८५,९१,९४,९५. परमिट्टि २०१० परमहा ७९,८८ परयार ५ परिपुण्ण ५०५ परिवार ११७,१२०. परिवार १२१ परिसह १५ पलब ९७ पलियक १९४ पवण ३२ ०पवण ७१. पवरठाण ९३ पन्च १५९. पन्चोदवा ५२ पपत्थ°२२४. V पस्सिज- पस्सिज्जइ २०. °पहर ११५ पहाय ६३,१७१,१८३,२०१. पहायवेला १४६. पायार. १९1. पारद्धि० ५. पारेवय १७३. पाव २२२,२४१ पाव २२३,२२६,२४२. पिंगल १७५ पिड १६१ पिंडत्थ १७,१८,४०. पित्त ११ पित्त १०८. पिम्म ३ पीढग १९४. पीदि २२६. पीय १३२ ०पीय ६४ पीया ८१ °पुच्छ २२३ पुणवसु २४५. पुण्णा २२८. पुरिस ८२ पुरिस ६६ पुलिं दिनी ४३,२००. पुन्व २५०. पुन्च १० पुन्धगय° १८५. पुव्वण्ह ७१ पुग्वत्थ° ८७. पुन्वफग्गुणी २४६ पुव्वासाढा २४८. पुस २३१ पुरस २४५ पुस्स २३२. पूअ १२९. पूय ९०. फग्गुण २३२ फग्गुण° २३३. फल्म २०३ फास ९ फास ९ ·126 एसमुषयगतशप्पानाम्- पो.४८.१९१UR५ मम २०२१११५11 बपिता ४९. मासा. मासा मासिमा १ निमछापा Diyory निमांम १८९ निमेस २१ हिब २५५१. निपग. मियप्रपात मिपा १२ मिपर 10 नियस्वा निपाब बम १८९१.५ ११५ अप" बापती ८९. पि९ि पूम- पूर्मत मगर १२. म. विम्बिनप्प निसा ५८11 नीम.. बी. नीका महापा ५५ मार्षद ५५. मा २१८ नपाच२२५२१. पग२०२४५५२१२.०२५. परठी १५ पएस ११. पंचU1149२२१२-m २.९ पंचग १५. पंचवस ॥ पंचदा १९९९ पंचमी २२० पा९१ पक्व १९२१९ पाफ्स 2 पोष२१॥ मपण०१२२५ नरसरीराया.. बबाद. पन्त ५५५५ परिगवर ५. बामा मम्म २२१ मामगाहब 144 मामसभा १. नामसर २१ माप १५९. बाठी. पासम्म परम पापा. परिम.. परिधिविना १९ ·137 वर्णानुक्रमसूची पडिमा ११६,११९. पडिमा १९१. षडिवय २२८. पडिवय १५७. पढम १८३. पणग ८१. पणरह १५६. पण्ह १४८,१४९,१६०,१९२. °पण्ह १५२ पण्हमक्खर १४९, पण्हगय ६९ पण्हया(°ण्हा)ल २४०,२४१. पण्हसवण १०८,१७१,२००. पदीवय १४२ पमाय ४ Vपमुच- पमुञ्चत ७५. पयत्थ १७,४४. पयस्थ° ४१ पयाहिण २०४. परछाया ७३,८५,९१,९४,९५. परमिट्टि २०१ परमहा ७९,८८ परयार ५ परिपुण्ण १०५ परिवार ११७,१२० परिवार १२१. परिसह १५ पलब. ९७ पलियक १९४. पवण ३२ पवण ७१. पवरठाण ९३. पव्व १५९ पव्वोदव्या ५२ पसत्थ° २२४. V पस्सिज- पस्सिजइ २०. पहर ११५ पहाय ६३,१७१,१८३,२०१. पहायवेला १४६. पायार १९१. पारद्धि° ५ पारेवय १७३ पाव २२२,२४१. पाव २२३,२२६,२४२. पिंगल १७५ पिंड १६१. पिंडत्थ १७,१८,४०. पित्त ११ पित्त १०८. पिम्म ३ पीढग १९४. पीदि २२६. पीय १३२ ०पीय ६४ पीया ८१ पुच्छ २२३ पुणव्वसु २४७. पुण्णा २२८. पुरिस ८२ पुरिस ६६ पुलिंदिनी ४३,२००. पुव्व २५० पुन्छ १०. पुव्वगय° १८५. पुव्वण्ह ७१ पुग्वस्थ° ८७. पुण्वफग्गुणी २४६ पुव्वासाढा २४८. पुस २३१. पुस्स २४५ पुस्स २३२. ०पू० १२९ पूय ९०. फग्गुण २३२ फग्गुण° २३३. फलम २०३. फास ९. फास ९.

·128 रिटममुपगतादानाम् जाति १९५१५ यम.. भावित 11 माम 1 मामिर ११९ माय 10 'मापण मारपर104 बप्पी..५ बब माहब *मिगुप सुमंगयम ११५ मुममा. गुणि ५५ पनिद बारम ५५ पारस' २०११ भूमिमह २. 'भूमिएम.१ भूमिपर. भूमी 11९५४ । भूमी "मम) १५ बा. बाहिरिपा ५ बारिसपा १ मूमन... सिंगा.. चि.५.. 1ि140114 विदिषा ११० विपक. मोमम ॥ धुरि 14 मर१८. मरमिष मंत 1 yHAIN. मग २ मंग १९१ “मंग भमा ९१ मच.. मा मीsar मैस मक्सिपा. मम्मि(हि.५ मा uut.. मपर पमिद १५ मरनी ५० 'भर 10 मस्सप मभिम १.९ ·129 वर्णानुक्रमसूची मास २२,२३,२७,३०,५२,६३,६६,९२,९३, मटपरत २३९. १००.१०२,१०३,११९,५२४,१५९ मटिया १७०. मास ३६,१२२,१२३,१२८,१२९,२४६. मडम १२८ माम० १५५. मढय १७८. °मास ५०,११५,११८,१११,१२६,५३८, मणुम° १२. १४३,१४७,१५२. °मणुम १७९. माह २३२ 'मत्थय ११६. माहवचंद २५४ मय ९६. मिगसिर २४५ मय° ४०. मित्त १५ मयको ६६. मित्तजुय २१५. मयगल°२११. मीण ५६७ मयण ९६. मुचती ९०,९१. /मर- मुग्गर ८३ मरड़ १३२,१६१,२१४,२४१ मुह २८,२०३ मरण १०,३२,३५,४८,४९,५८,७८, मुह १४४ ७९,८०,८४,१२०,१३४,१०,१६२, । १६९,१७७,१७८,१८४,२०९,२१०, मूल २६० २११,२१९,२२६,२४२. मरण १७. मूलसर १६१. मेरु २५९ °मरण १४,१०६,१२० मेस १६७,१६८. भरणकंडिया १६ मरणकंडी १३९. मोण° ११०. मरणद २०८ -- मूल २४८ मेस २३९ मलिण ६६ मलिणा १७८ य२१. ०यल २०,९७ ज्याल १७ रक्खोह (2) १६६. रत्त १४०. रत्त ६४ महा २४६ महिस १७८ महिस° १२३. महिस ७८. महीयल ८७. महीसनीति° २५७. महु ५ महुर २४. °महुरत्तम १११. माण ८६. मायसिर २३१. माया० १६१ माया ९६. °मालई १५० रत्तकुसुम १२८ रत्ता ८१. त्तिय ८१ रयणि ११७ रयणी ५८,११६,१८३ रवि० ४७,५०,५१,५३:५४,७५,४७,१२३ १५२,२३६ रस १४१ रस० ९ ·130 रिएसमुद्यपगताणानाम्- योग भोम राया 14 रापा ११ रोय.१५ Vष- रासह... पसा शासाRG रासि सिसर २३५ रोपेत. रोषधी ... रोदिनी २४ सावरस १२५. सपमी. नि००९ मिड २२२२५२१२५ ॥२॥ ११ २११२१॥२॥ T41014131 191261१५२ RE. छिनिपास समिस मिलापरब २५६ रिहसमुखर २५५ समुपब ५५ JUMR40/40 414141. 1५२१११५ रा१२८ स हगमरम . हादसार९ सीर २९ समिर २१ लिंग 11 पि डोषम “वामा २१५ रोज 1 बग्ग URO. होम रोह।

·वर्णानुक्रमसूची 131 T विभप्प ६. Vवज- विअप्प १७. वजिज १७९. विकहा ११०. Vवट्ट- विक्खित्ता ७९. वइ १६९. विच्छाय ४७. वस्थ° ४३,१०९,१८१,१८२,१९९,२०० विणास ३६,११९. वत्थ १८९. विणासयर २१३ 'वद्धमाण १५०. विदियः १८.. वयण २६,३२,१३४,१४७,१६०,२२४. विढिसा ५१. वयण २१,४४. विद्ध २२२,२३७. वर° १४,१६ विद्धि १८६. वरचुण्ण १७० विबुह १६. वरछाया ७१. विभूसा १९९ वरजीय ७६,७७ विमला ४३. वरतवय १४४. वियप्प १४९ वरतणु १३७ V वि+यस- घररिट्ठ ६७ वियसइ २१. "वरलिंग १४७. Vवि+लिज- वरिट २५६. विलिजइ १२२. वरिस ४६,४७,९२,११५,११८,११९,५५९. विलित्त १२३. वरिस १०१. 'विलेवण ४३. वरिस १५,१०२,१५५. विवष्ण° २०. वसण ५ विस १०,२१६. वसण ४. विस २०५ यसह १६७,१७७,२१०. विसभ ९ वसह ७८. "विस ८,१३. °वसह १६३,१६६. विसम १६१,१६२. वसह १९१२०६,२१७. विसहर १०. वसा ९०,१२९. विसाहा २४७. वह° २०७. विस्साम २६. वाइन्म(ईम) २५७. वीरजिण १. घाउ ११ वीस १२७,२४८,२५०. वागीश्वरी १८३. वीस २३९. घेसा १९०. वाम १५६,१७,१९५,२२५. वेसा ५. वामा १८२ वाय° १०८ सम २११ वायस २१३,२१७. वायस २०५. सउण १७२. सउली १७३. वार २२० वारण २१२ सकमण २३६. वारा २०२. मस्त्र २८९. .

·132 रिएसमुपपगतनपानाम्- 'संगम' २५. संममाय २५१५५ मंगमसेण २० संग ( मंगमग २१९ मंगम मैटिग.. मग ९५ सत." मम 10 मम ॥1 ममपार. ५ गमपार समा समदि. ११ ममामा सम्माम" 'मंतिनाद ४ मपि ९ संप२९. संपुर Vव- सेप्टामा संखेरणा संरपर १९ Vमा- सन २० सविर 100 सम सणि सत' 180 स144" 12UR ... मरणोत्तर १५ स1 'मपम " सपंग 11. मबभिमा मपह1111. सपबार 1५11146 सर मर सर २०२५२५ मन(") . सर सरीर 111 सर.10 मीर सठिह. महि सपम.९ सम्बग." समय सरप ११.१५१, सत्य' 10 सत्य' ५५. ससम.. समा....... ससि १.१ मति" 'समि५. मसिविध सरि मसुवा ९ सर 102 11tejtch सर १५ "मा ५0001 साग १ सविताम" माग१५1111८५ सावि साह १ ·। । . - . सिंग° ६५ सिंभ ११ -183 वर्णानुक्रमसूची साण १७७,२०९,२१३,२१६:२१७. सुग्गीव २००० (! साण° १७९ सुग्गीव° २०२. 'साण° १६३,१६६,२०५. सुण २१६. सारस १७३. सुण्ण १६२. सालहियका १७६ सुत्त ६३ सावण° २३४,२३५,२६०. सुत्त(सत्तु )२२१४. सास २८,३३,१३४,१७३. सुद्ध ७२. सासण ४४. सुधवल° १४० सिम ७०. सुपयत्थ ४०,६७. सिम २३५. सुमंत २०२ सुमिण ६९,१०७,१०८,११२,१२२,१२३, १२४,१२६,१२९ सिद्धंत° २५७ सुमिणस्थ १३०. सिद्धस्थ १८९ सुय १७३ सिद्धि १८६. सुर १८६. सिमिण ११३,१२७,१२८ सुरपायव २५९. सिमिणत्थ ११५. सुरासि २३९. सिय° ४३,१०९,१८२,१८९,१९५,१९९, सुरिक्ख २२४. २००. "सिय ६४ Vसुव- सियाल १७३. सुवइ २२. सिर १००. °सिर ९०. सुसेय° १८१ सिवा १७३. सुह ५०,१८१,१८४,१८५,२०८,२११,२१३; सिहा १८ २२६ सिहा १४२ सुह १०६,१८४,१८६,१९४. सिहि १४०,१७५. सुहम २०९,२१०. सीय १३४. सुहद १९०. सीयल ३२,५९. सूयर १७८. सीस ११८,२२५. सूर १६,१३४. सीस २२. सूर ४१. सीह २०८,२१०,२१२,२१५:२१७. सूर ५६. सीह २०६,२०९,२११,२१७. सूरपुत्त २२४. °सीह १६३,२०५. °सूल ८३ सीह २१५. सुभउच्छय (१) १९० सुकुमाल १९ सुक्क ६०,१५६. सुक २६०. सुगध° १३३ 18 सेय १३२ सेयगध ८६. सेस २०९,२११,२१२,२१३ सेस. २१०,२१६. सोभ २०७ सोद ९,

·184
सिमुषयगतशप्दानाम्-
सोहण ९२२.०
हरिहरपार
सिमामा ८१.
इसमाची ९१
हवर.
पप २०११
दिन।
दिम .
दिमा
बिषपपम २२५
भीष २२
सभा
मा
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पप.
मार ९९
होम "
होरा ११९
हरण 10

·परिशिष्टान्तर्गतविषयाणां वर्णानुक्रमसूची । NB Numerals in deep black indioate the numbers of the pages and those in black the numbers of the lines. " " "" षण-"" अनासनकाल १०६,३०. (मास) अर्धमासपर्यन्तम् १००,३७. अरिष्ट See रिष्ट. अष्ट- १०५,१०. एक- १०२,२२,१०५,२६; आसन्नकाल १०६,३०. १०८,१३,१०९,२. आसन्नमृत्यु ९७,९,९८,२१,१०१,१६, नि- १०८,१३,१०९,२. १७,१८,१९,२१,२२,२४,२५,१०२,५,९, द्वि- १०५,१६,१०८,१३, १०९,२. ११,१७,२०,२५,१०५,६,३२,१०६,४, १२,३०,३८,१०७,२,४,६,१४,२४,१०८, नव- १०५,८. १५,१७,२१,३४,३६,१०९,२७,३० ९८,५,१०८,१३,१०९,२ (रात्री) उपश्रुति १०६,१३-१८. सप्तरात्रीपर्यन्तम् ९८,७,९. अर्थान्तरापदेश्य (विमर्शगम्य)-१०६, (वर्ष) १९,२० एकवर्षपर्यन्तम् ९८,१,३. अर्थान्तरापदेश्यवर्णनम्१०६,२१-२४. सरूप (स्फुटोकार्थ)-१०६,१९,२०. प्रश्नलग्न १०७,१-१४. सरूपवर्णनम् १०६,२५-२८. रोगोत्पत्ति. १०७,१४. कालचक्रज्ञान१०४,२७-३४,१०५,१-४. कालचिह्न १०८,२३ See मृत्युकाल- मृत्यु- लक्षण also (क्षण) कालज्ञान १००,२० तरक्षणात् १०६,१०,१०७,३६. (दिन) जीवित- अष्टदिन. १०७,१२,३५. (दिन) एकादश-, १०७,२२. एकदिनपर्यन्तम् १०८,२३. तृतीये दिने १०७,१०. चतुर-"" ९८,१५. दशदिनै १०७,१२,३४. १०९,३. पञ्चदश-, १०७,३४. पञ्चमे दिने १०८,१४. १०८,२२ दश १०५,२८,१०८,१४, सप्तदिनै १०७,२३. १०९,३. (मास) १०८,२२. पन- ९८,१५,१०८,२२. एकमासेन १०७,२२,३३. पद- १०५,३०. चतुर्मास १०० . सप्त- १०८,२२. तद्-" " नव-"" अष्टमास. १०७,३२

·184
सोहण 1११२
रिएसमुषयगवशयानाम्-
| हमरामिषा -
हसमाणा८१.
इसमापी ९१
ईस .
REL
हत्व..
दिम 0
मिमरा५.
दिवपयम २१५
ork
मगर 10
मा
होम "
होरा .

·पाद- 137 वर्णानुक्रमसूची धातूनां वैपम्यम् ९८,२७. अतिप्रज्ञा ९८,४. नखानां पफजाम्बववर्णत्वम् १०१,२४. अतिसार १०२,१६ , वीतमासत्वम् १०२,२३, अन्युष्णमूत्रत्वम् ९८,२७ , वीतशोणितत्वम् १०१,२३. अद्युति ९८,४. नयनयोर्नित्यस्पन्दनम् १०५,१९. अपना ९८,४ नाभिशैत्यम् १०८,३३. अमेघे विद्युदर्शनम् ९७,१७ नाभेश्चाकसिकी हिक्का १०५,१६. अशूनस्य शूनसकारात्वम् १०२,२० नाभे शुपिरत्वम् ९८,२७. मसितरदत्वम् १०८,६. नाशः (उप्णताया) १०२,३३. महास्यहासित्वम् १०२,२४, नासाग्रस्य अदर्शनम् १०८,२०. आयम्ययानाहुलीस्फोटाभावः१०१,२५. नासाया १०५,३१. उच्छ्वासस्यातिदीर्घत्वम् १०१,२१. अवनमनम् ९८,१०.. उच्छासस्यातिहस्वत्वम् १०१,२१. नासाया शैत्यम् १०८,३३. उद्वेग. १०८,९. नासिकावशग्लानि १०२,१९. उष्णश्वासत्वम् १०८,८. निष्प्रपञ्चता १०८,९ एकनेत्रत्वम् १०८,७ नेत्रज्योतिर्नाश ९८,२५ कण्ठे श्लेप्मा १०८,२७ पाणिशत्यम् १०८,३३. कर्णाघोष ९७,१६,९८,२५,१०१, १०८,२३. २६,२७,१०५,१८,१०८,२१, पिपासातत्वम् १०२,१७ १०९,२९, कर्णावनमनम् ९८,१० पृथुत्वनाश १०२,१९. कुक्षिपूर्वशोषणम् १००,३६,३७ प्रकम्प १०८,८. प्रकूजनम् १०२,१६. कुकुमाकारनेत्रत्वम् १०८,२७. कृशस्याकस्सात्स्थौल्यम् १०५,९, प्रश्वसनम् १०२,१६. २०८,२४. बटरकादर्शनम् ९७,१४. कृष्णच्छविच्छाय ९८,५. यलहानि १०२,१७. गतिमन १०८,३५ भूमौ ज्वालादर्शनम् ९७,१९. गन्धाज्ञानम् १०८,३६ भेद (वर्णस्य) १०२,३४. गमनम् (मत्तस्येव) १०२,२१,२२. (स्वरस्य) १०२,३४. गमनविनाश• १०५,२७. भ्रान्ति १०५,१९ जिह्वाया मदर्शनम् १०५,३१,१०८,२०, भ्रयुगादर्शनम् १०८,२०. "-या कृष्णस्वम्१०५,१४,१०८,२८. मन शोक १०५,१५ महामेधे मरीचिदर्शनम् ९७,१८. तालुकम्प• १०५,१५ दन्तविरागिता ९८,१०. मुखस्योष्णस्वस् ९८,२७ दन्वानाम् जातशर्करत्वम् १०१,२२. मुखादर्शनम् १०८,२०० परिकीर्णत्वम् १०१,२२ मेघे विद्युददर्शनम् ९७,१८. श्वेतस्वम् १०१,२२ राम्रो दाह १०८,२६. दिवा शीवलरवम् १०८,२६. लुलितकरपादत्वम् १०८,७. दृष्टेरसंप्रतिष्ठितरवम् ९८,२६. वचनम् (मत्तस्येव) १०२,२१,२२. इप्टेरूयरवम् ९८,२६. वटनवरस्यम् १०८,२७ दृष्टे रकस्वस् ९८,२६. वर्णप्रावतम् १०८,३५.

·136 परिशिष्माम्सगतविपयाणाम्- त्रिपिघ-२९,२९ रामास। २०७॥ पप-,१७,२१ मामान १०० पामामा १०७,३१०८१५ (याम) बामाम्माम् २००५ (प) मा १०७,१ पाग १०७१। प्रि1०७१३ १०७,२ बाबावर १०७,८ पापा १०७,१ . वरापेष १०७,३ बन्दरे १०७.२९. मसः १७, मृत्युकासलक्षण १०८+-.. Sac कालयिह alo मृत्युदनक्षम १०९९ परपया मदर्शनम् .७१ Soo मसkatha मादित्यमा रममामिरिमरयएएस, बातिमे जि- , समीमाममामा ९७,. मानवायुममा १० ॥ सर्भमामेबासापांसोगम् ९८,. रममामेपासोमस प्रहाचमार्शवर १०५,७ पापविमाबले रपम०८१५ रबमा मानिसहरमर १७,. पपारसारसमय १०९,९. पणे विनर १.८० नाम-१०८,1 पूम- बधौमाविमास.१.११ पलाइसनम् ९७,। पूर्वन्दोर- ९७॥ रविनिम्बमध्ये विरमगर १.९, १०८,१५ मान्सर १०१, वो णिपनम् १०५,11101 अतिम १०९, मरनी १० मवा १०९५ प्रतमिपा १०९। रिट ९५ मपयतकानम् (म्मा) १५,२५. मापिदैविक- ९९,५ सिरसनम् १९,९९ २००० मामका १०५॥ समजाममा २०५१ सरको भिम रनर ९८,. दिपक २०११ सोम ९८१ परम-८४ पिपस्थ- सम्मावविकोपा १.५,.. सभापविमोति १०५, बासादापायावा १०८ भी बीमवरमर ९७. बाम्मा १०८१५ बसोम १०५,२८. मविपुरी। ९८॥ भाभिमौतिक-९९, पिक- भाम्पास्मिक-५५५५ मम्मोनिया ९९० ·" अज- - " १०३,४. वर्णानुक्रमसूची 139 जले) आत्मनः शिरसोऽदर्शनम् भस्मपांशुभिर्दूपणम् १०२,२८. ९८,१७. शिरोऽभिघात. (द्वारादौ)९९,१३. छायाया अदर्शनम्१०५,२१ (श्रवण) जिह्मशिरसो दर्शनम्९७,१३ अनिष्टप्रवादस्य (हतादेः) श्रवणम् विकृतच्छायादर्शनम् १०२,२८. १०२,४,५ मृगादीनां गिरां (दीप्तां दिशं प्रति) विपर्यस्तलोचनतारादर्शनम् १०२,३०. ९७,१३ रुदितस्य ९९,२०, खशिरसोऽदर्शनम् १०९,३० शुभ- (दर्शन) लिग (शरीरविषयक)- जिह्वाया रसज्ञाननाश १०५,१७. अक्षवदर्शनम् १०३,१ दीपगन्धस्यावेदनम् ९८,२१ १०३,११ स्पर्शज्ञानाभाव १०५,२४ आदर्श १०३,१२. -व्याख्या ९९,३१. आयुध ९९,१९, आगोमयदर्शनम् ९९,१५. उद्धृतपृथिवी-,,१०३,५ कुन- औषध- " ९९,१७. अशुभ- कन्या- (दर्शन) सह- भङ्गारदर्शनम् ९९,११. , ९९,१९. गणिका- " ९९,१५. अभ्यक्त ९९,१२ (वामे) गो-,१०४,२४ ९९,११. घण्ट- उत्तानयान-, १०२,३१. "९७,३०. उत्तानशयन-, १०२,३१. घृत- ९९,२१,१०३,११. उत्तानासन-, १०२,३१. चन्दन १०३,६ गुढ " ९९,११ चामर- " ९७,२८ तैल- चाप- " ९९,११. नन्नमानव-, ९९,१२ " ९७,२८,९९,१९. मलिन- छनोरक्षेपण-, १०३,१५. मुण्ड- " ९९,१२ जीवजीवक-, १०३,९ (पतन) ताम्र- " ९९,१६ चैत्यध्वजपतनम् १०२,२७. दधि- " ९७,२९,९९,२१, ९९,१४. १०३,१ ९९,१४ (पश्चात्)दधिनीकन्यका-,१०४,२४, १०२,२७ दान्त- ,९७,२९ पूर्ण- द्विज- , १०३,११ द्विजाति- " १०३, (विविध) दूर्वा- पथच्छेद (विडालेन) १०२,२९. (सवत्सा) धेनु-, १०३,८ (शुना) १०२,२९ " ९७,२८. सर्पण)१०२,२९. ध्वजोत्क्षेपण २०३,१५. इन्धन- " , १०३,१० " ९९,१२ छन्न- ध्वन- पताका- " " १०२,२७ " ९९,१४. वस्त्र- " ९९,१५ ध्वज- " ·188 परिशियम्तांतषिपयाणाम्- मिति (गम्पानाम्) १०२,३१ ममोममामिम्मामासनम् १०५२१ विनोपनम् (पापपिएस) १०२,३५. प्रसारमर ९७,१९ निक्षेपः (सम्पीनाम्) १०२,३॥ फुमालोजरवम् १०५,. वैवार (भवन) १०२,५५, मता मदनस् ९८.See सशी alho. मम्पापुरवम् ९७,. परीफम्पा १०२," मातमगारसमम् १०८,.. परीरसानेमणत्वम् १०५,१५. मोहिनी पौ.७. प्णुिपदारसमम् १०८१५ निरसोभमानामम् १०५,२१ मुरमिजावावगम्भवम्यानर ९८, विरसा काम्गम्पिकमरबर ९७, सकामपूराना सहसा नम् सिरपा १०८,२० १०५,५ भीगावस्वम् १०८, हमरस मीवत्वर १०५,१० "नासात्वम् १०८ रूपस्य- बासरबम् १०८, पाविकृतिः ९८.५. एकामावर १०२,११०८६ मम् (ग्यासस) १०२,१५. (निसप्याया) (पाइकरपो।) १०२,१५ मिरपणावा 10111१00 11 शोपासावर १०८, पापो हिरसमय ९७१ -प्रतीति। १०१, श्यामपवर १०८० भावाविवर्तमम् १०२,. " मोबपाविम १०८. विरुवप्णयापर्धनम् (धावपे)-२," असमम् (भूपो भूबा) ९८२ " (चोखावाम) सम्मो १०२,२५ १०२,.. स्पूनाकमालपम् १०५ १११०८, (पीपे) १०२, विगविप्रविष्णपादनम् १०२,1-4. स्पतिमासा १०५,. (मिसम्याविहतिफस) समापामारपम् १०९,५ पारसपा १०६. सापशामम् १०८ पितृ-, १०६ इत्पापपोण्यापापमय १०५, पुत्र-२०१५ इत्पापापमोपणम् चाउमारे ९८,० सनम् १०८,५ मरता- जम्माविहरसंवय १०५,११ बभाविगतमम् १०, समयमा मनम् १०८ १७१०१, २५ Soo पदमा Alho अपनबम् (म्) १०५१ विपगमनम् १.१५ पापिः १०६, (परम्प्रया) परफाया ९८,२०१७,14-10 मिस (बळादिपर्शमेव) (पद) बाममोप्रतमम् १८१ भाममा पिरसोनम.. सामानामवर १०५,२॥ (ब) शिरमाध्मयो बगर , पन्या मासिकानाः १०५,.. निगपिता ९८. सुषमादसंबर १८,११११०९,२५ बहमनोमन र ·" ९७,२७. " १ चर्म-" . सर्पदंश १०१,५. " " " 141 वर्णानुक्रमसूची (स्वमे) दक्षिणाशाभिगमनम् (वान- शुभ- (श्रवण) खरै. सह) १०१,२९,३०० (वराहै- पटहशन्दश्रवणम् ९७,२७. महिपैर्वा) १०३,३४. शद्ध-1 (छेद) करच्छेद. १०९,२४. सङ्कीर्ण- कर्णच्छेद. १०९,२४. अस्थिक्षेपणम् १०६,१२. नासाछेदः १०९,२४० आस्यप्रशोप १०९,२८. (दंश) केशक्षेपणम् १०६,१२. कीटदंश. १०१,५. १०६,१२. खरदशः १०१,६. धूमदर्शनम् (मूर्मि) १०२,३६. See दुष्टश्वानदश. १०१,६. प्रत्यक्षरिष्ट also वृश्चिकदश. १०१,५. पकन्यस्तचरणखण्डनम् १०९,२७. परिक्षवम् (शकुनेः)९७,३. (दर्शन) पापवादम् (,)९७,३. अन्तरिक्षस्य दर्शनम् ९८,३२० पांशुन्यस्तचरणखण्डनम् १०९,२७. उत्पातत्य ९८,३२. पाशुवर्पा ९८,१४. किंशुकस्य १०४,४. रज्जुक्षेपणम् १०६,१२. कृष्णपुरुषस्य " १०९,२५. वायसपसि९८,१४ दिव्याना ९८,३२. विपरीतदर्शनम् (सर्वस्य) ९९,३०. निष्प्रभचन्द्रस्य, १०९,२०. वृक्षेपु स्वर्णप्रतीति. १०९,२९. निष्प्रभादित्यस्य,, १०९,२०. स्वपदानामदर्शनम् १०९,२९. पारिभद्रकस्य १०४,४. पुष्पितकरवीरस्य १०९,२१. स्वप्त ९७,२,२०. पुष्पितपलाशस्य १०९,२१. अशुभ- पुष्पिताशोकस्य १०९,२१० (भभ्यङ्ग) भौमस्य ९८,३२. (स्वप्ने) अभ्यङ्ग १०५,११० मलिनपुष्पस्य १०१,९. घृताभ्यङ्गः १०९,२२. मलिनाम्बरस्य १०१,९. वैलाम्यग १०९,२२,२४० यूपस्य १०४,४. (आलिङ्गन) रक्तचन्दरुपिता- प्रेतालिङ्गानम् १०९,२४. नार्या रक्तवस्त्रगन्धधारिणीनार्या- रक्तपुष्पधरा- लिङ्गनम् १०९,२२. नार्या १०१,२. (उत्सर्ग) रक्ताम्यरधरा- पुरीपोत्सर्ग १०५,७. नार्या १०१,२. मूत्रोत्सर्ग १०५,७. रजतस्य दर्शनम् १०५,७. (गमन) वल्मीकस्य , १०४,४. दक्षिणाशाभिगमनम् ९८,२३, शाल्मल्या, १०४,४. ९९,२,१०१,६,१०२,१, शोणितातशयनस्य दर्शनम् १०५,१२. १०१,१. 19 " " " " . . " " " १०१,२. " " ·110 परिशिरान्तगत विषयाणाम्- (ब) मागमम् १०४,१५ छचमुमबोदर्भनम् १०३,१ मिर्य- ९७,९. भमा- मम्पारत- (नामे) सापु- , १०४,२७ मुबम्बमानपाव- ९९,6 सारस- पवाका सिपातुरग- सिदार्थक- पताकोोपग- सुममो- पदो- मुबामितपस्ट- १०६, १०३, १०२,५ - प्रग्रहितामि- प्रियपादि- 1०१५ २०३, (म) - २०४,२५ दाक्षिणामापुपानम् १०३,. (भवम) भेरीगभषणए १.२ परेपगु- मापीर- सासर- मरम- १० महारसपुर- १०२,५ मोबाचपान १०३. मीर मोर- बेहरामवन- (परिणा) एम- शनिचक १०६,1-16 मशुम- राब-ि वर्षमा- (पाये) बिम- २०४,२० उत्साहमा (पाममा) १०४," मोवीन्य (पाम्पवा) १.४१ प्रेषिकारा (नामे) १० मौवधमा (पास) १०॥" बम्परा (पामे) १.४१ पप्पयामा (पामे) १०४, विग-, (पाम्बा) १००" (मामा) १४. बादिक- (परमा) १०४," पपरपा (पामे) १०४ विषापमा (नामे) १०४. सामर- (पम्मका) १.४" - (मि)-१0४२५ विधि- ·' 143 । । " " - " है । " " " " वर्णानुक्रमसूची (स्वमे) देवतायतनस्थितिः ९८,९ पापकर १००,६. पैत्तिक १००,१०० नगमेद• १०१,३२ प्रार्थित १०१,८. पकप्रदिग्धगात्रत्वम् १०३,३७ पकमजनम् १०९,२४ भयङ्कर. १००,७,२४. पकावसीदनम् १०३,३६ वातिक. १००,१०० प्रनर्तनम् १०३,३७ श्रुत १०१,८ प्रहसनम् १०३,३७. शेग्मिक १००,१०. मर्कटेनास्कन्दनम् ९७,२०. सत्य. १००, १२० मर्दनम् १०१,७ -फल मुक्तकेशत्वम् ९८,२२ अन्यस्य धनस्य प्राप्ति ११०,२. मुण्डनम् १०५,११. अपस्मारभय १०१,३. रोगाफ्रान्तत्वम् ९९,२ अर्थलाभः १०९,१७. वमनम् ९९,१,१०४,३, कल्याणलाभ.१०४,६. १०५,७ कुटुम्बवृद्धिः १०९,३१ वमनम् (सुवर्णस्य)९७,२१ क्लेश ११०,५.' वायुना प्रवहणम् ९७,२१. जयलाभ १०९,३३. विरेक ९९,१,१०४,३. धननाश• १०९,२३. विवाहकरणम् १०९,१९. धनप्राप्तिः १०४,८,१०९,३३,३५, स्रोतसाहरणम् १०९,१९. ११०,४,११०,७ स्वगात्रहानि. ९९,५ धनप्राप्ति (शूद्रादे ) ११०,२.) हननम् (कृष्णपुरुपेण) पुत्रलाभ १०९,३३,३५ ९७,२०. पुत्रशोक १०९,२३ (वराहेण)९७,२०० प्रवास १०९,२२. हास्यम् ९८,२२. भार्याप्राप्ति. १०९,३५ -उत्पत्ति मरणम् १०९,२१,२२,२४,२५. स्वप्नोत्पत्तिवर्णनम् १००,१३-२२ (ज्वरेण) १०१,७ स्वप्नोनवविचार १००,१०,११. (विपेण) १०१,५ -प्रकार १००,५-७. यज्ञकरणम् ११०,७ अकृतपूर्व १००,६ यशःप्राप्ति. ११०,४. अदृष्टपूर्व १००,६ राज्यलामः १०९,३४,११०,५,६. अनिष्टफल. १०९,११. रोगनाश. ११०,२. लाभ ११०,७. अनुभूत. १०१,८ विद्याप्राप्ति (विप्रस्य)११०,२. इष्टफल. १०९,११. कल्पितः १०१,८. विपत्ति १०९,१९ वेदाप्ति. ११०,४ कल्याणकर. १००,५. कृतपूर्व १००,६. व्याधिः १०९,२३. क्षेमकर १००,६,२४. व्याधिनाश. १०४,६,८,१०९,१७. दृष्टपूर्व १००,६ शतलाम. ११०,५ इष्ट १०१,८. शोक २०९,२१. निमित्तमात्र १००,८० सम्पत्ति. ११०,३ " " - " 1 ·142 U , परिमिशन्तर्गतविपयाणाम्- (ममे) सामी इप्पाना (गोहक्ति (पान) देवविवावियापेम्) पसनम् (समे) म पागम् १०३, ११०,.. मना १०३,१॥ सुवर्षम १०५,. (मासि) (सरप) कातिल माठिा १०९, एकपुपरीकन पारपस् पिण्याम, १२ कोष (ममण) चिमावापा १०२, प्रामानिमाचरामको ॥१०॥ भानम् १०५ " M U - " " पामासम रकमसे (परीन) # मानो • ९७, मनम् ९८,२२ भूर सानपम् १०१, (पान) जम्म पाता १०१,५ मोबा. ९७,२१ " "१०१,१॥ D बममारियो गिम्मत पीपक १.१॥१०४ देवताचा २०१७ p । १०९,२५- .९७,११ (पवन) मस परमम् १०१, मदिरम पराहर (रोहय) किंके रोडणम् २०१० खरोमहिषपुष्पे " " M • पारिमापी पम्मीचे 1 M गरमवीना १० १०१,३॥१०॥ ॥१०९१५ ५१०११ देबठाया पक्षास पतनम् १०१॥ ॥ १०९. - H हम माम्ला १०२, परयो सम्पनम् १०, नम् १०१. परोपियानम् १०५, गानम् ९८५ सम्पपीता १०२.५ दिममासम् १०२. . " सूस ·वर्णानुक्रमसूची 143 " " (स्वप्ने) देवतायतनस्थिति ९८,९ नगमेद १०६.३२ पद्धप्रदिग्धगानत्वम् १०३,३७. पत्मजनम् १०९,२४ पहावसीदनम् १०३,३६ प्रनतनम् १०३,३७ प्रहसनम् १०३,३४. मकंटेनास्कन्दनम् ९७,२०. मर्दनम् १०१,७ मुक्तकेशरवम् ९८,०२ मुण्डनम् १०५,११. रोगाफ्रान्तत्वम् ९९,२ वमनम् ९९,१,१०४,३, १०५,७ वमनम् (सुवर्णस्य)९७,२१ वायुना प्रवहणम् ९७,२१ विरेकः ९९,१,१०४,३. विवाहकरणम् १०९,१९. , स्रोतसाहरणम् १०९,१९. स्वगात्रहानि. ९९,५ हननम् (कृष्णपुरुपेण) ९७,२०. (वराहेण) ९७,२०. हास्यम् ९८,२२ "उत्पत्ति स्वप्नोत्पत्तिवर्णनम् १००,१३-२२. स्वमोनवविचार. १००,१०,११. -प्रकार १००,५-७ अकृतपूर्व. १००,६. अदृष्टपूर्व १००,६ अनिष्टफल १०९,११. अनुभूतः १०१,८. इष्टफल १०९,११. कल्पितः१०१,८ कल्याणकरः १००,५. कृतपूर्व १००,६ क्षेमकर १००,६,२४. दृष्टपूर्व १००,६ इष्ट. १०१,८. निमित्तमात्र १००, पापकर २००,६. पैत्तिक १००,१०० प्रार्थित १०१,८ भयकर. १००,७,२४. वातिफः १००,१०. श्रुत १०१,८. लेटिमक १००,१०० सत्य. १००,१२. -फल अन्यस्य धनस्य प्राप्ति ११०,२. अपसारभय १०१,३. अर्थलाभः १०९,१७. कल्याणलाभ. १०४,६. कुटुम्भवृद्धिः १०९,३१ केश ११०,५. जयलाभ १०९,३३. धननाशः १०९,२३. धनप्राप्ति. १०४,८,१०९,३३,३५, ११०,४,११०,७. धनप्राप्ति (शुद्रादे.) ११०,२.) पुत्रलाभ. १०९,३३,३५ पुत्रशोक १०९,२३. प्रवास. १०९,२२. भार्याप्राप्ति. १०९,३५. मरणम् १०९,२१,२२,२४,२५. ज्वरेण) १०१,७ (विपेण) १०१,५. यज्ञकरणम् ११०,७. यश.प्राप्ति. ११०,४. राज्यलाभ. १०९,३४,११०,५,६. रोगनाश. ११०,२. लाभ: ११०,७ विद्याप्राप्ति (विप्रस्य),११०,२. विपत्ति १०९,१९. वेदाप्ति. ११०,१. ध्याधि. १०९,२३. व्याधिनाश. १०४,६,८,१०९,१७. शतलाम ११०,५ शोक १०९,२१. सम्पत्ति. ११०,३ " ·" परिशियतर्गतविपयाणाम्। सर्वोमुखीभीमाति: ११० (तमे) मा (पालि सहपामा १०९,२३४११०,५ मीनार) रानम् १०३,१५ गोप्मक -फल(दुष्ट)नायोपाय मागेयमोपमपम् ९९१ पगमगात रमन -फलोदपसमय (प) सपासम् ११०," माल " " - . , पादिन ९९,११०,1 (मास) , मासी १९०१ निर्मजन्म भूपयेर पतितोरबानस , १०," प्रपीक ममत्वानावा ॥१०॥ प्रपामरणम " मासमाण ९९,४११०," परमासो ९५५. . १०४,. H १०४. १०. मौसम मावगमगाम,२०११ . पर्वत " " " " सेबम्सरेम ९९,९९० शुम- (मिमाषण) (6)२० (पी) सहामिमाप- पितृमिः (मसी) सहामि भाषणम् १०३,२५ (ग्चार) मममा समुचारा १०११ सम्प पर पात् (वरण) बर्षमा प्रवरणम् १०३,२५ अचा साम १०९,१५ (न) बरबर १ २००१ मामरमत १०९ पप्पम , , १०९॥ .१०,1. -१०,० H ܐܕܨܛܕ ܙ (परिमा) बारपरमा १०॥ . . " मौसम १०३,१५ (पाप) एपिमा पालर ११.१ पपता मदिरापा ११, अविस्म सोनमीरल, १.६ मुराया। M प "१०१॥ .

·" १०९,३५ " " वाहने "१२०, "११०,१ " " " 145 वर्णानुक्रमसूची (प्राप्ति) (स्वमे) घृतस्य राम. ११०,४. (स्वमे) नामिपस्य प्राप्ति १०९,१६. चन्दनम्य,,११०,८ उन्नस्य दर्पणन्य १०९,१६ ११०,३. दधिनो मारयस्य १०९,१६ ११०,४ (वन्ध) नागपत्रस्य,, ११०,७. निगरस्य वन्ध १०९.३७. पाण्दुरपुप्पस्य ११०,८. पागस्य पादुकयोर ११०,३ (भक्षण) (नियोधन) चरणमासस्य भक्षणम् भासने (ज्वलमाने) विनोधनम् १०९,३५. , गृहे ११०,१ तटागे घृतपायसस्य,, १०९,३४. याने " २०९,३५. दधिमक्तस्य १०९,१४. बाहुमासस्य ११०,५ शयने "१०९,३५. मासस्य १०९,१३. शरीरे वसाया १०९,१३. (विविध) शीर्पमांसस्य ११०,६. अत्रेयष्टनम् ११०,५ (रोहण) भाकाशगमनम् १०९,१२. इभे रोहणम् १०९,१६. आगमनम् ११०,८ क्षीरिवृक्षे , १०९,६६. कृमिविष्टानुलेप १०९,१४. गृहे " १०३,१९. वृश्चिकोरगग्रास १०९,३३ नागे द्विपदवमर्दनम् १०३,२८. पर्वते "१०९,१६. पतितोस्थानम् १०३,२८ पुरुपे "१०३,२०. रथयानम् १०३,२७. प्रासादे ,, १०३,१९,१०९, रिपुनिग्रह १०१,११ रुधिराभिपेचनम् १०९,१४. , फलिवृक्षे,, १०९,१६. रोटनम् १०१,११,१०३,२८. वृपभयुक्तरथे,, ११०,४. शुक्लाम्वरगन्धधारिण्या नार्या वृषमे , १०३,१९, आलिङ्गनम् ११०,३ १०९,१६. तसर्पदश १०९,३२ शैले "१०३,१९, श्वेतवस्त्रानुलेपनम् १०९,१५, १०९,३३ -समय हये १०३,२०. अरुणोदये ९९,७,११०,११. हये , १०९,१३. चतुर्थे यामे ९९,६,११०,११. (लाभ) तृतीये ,९९,५,११०,११ उपानहोर्लाभ ११०,३ द्वितीये ,, ९९,५,११०,१० कर्पूरस्य "११०,८. प्रथमे "९९,४,११०,१०. खहस्य ,११०,३. " , १०३,१९ " " . सूर्योदये ११०,११

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·'संवेगरंगशाला'गतायुर्ज्ञानाधिकारवर्णितविषयाणां वर्णानुक्रमसूची। NB Figares in doop black indicato tho numbors of the pages of the Introduction and the remaining figaros indicato the numbers of the stanzas, दारगाहा ५०,५. आसण्णमच्चु ५१,६०,११,१२७:५३, १८७,१९०,१९१,१९५,१९८,२१९,५४, २२५,२२८,२४९. उवस्सुइ See सद्द. कालचक्कणाण (according to PS') ५३,२०८-०१४. Also see पहरिह अरिट्ठदारं ५२,१६९,१७९,१८३-१८४, ५३,१८७,१९०-१९१,१९३-१९५, १९८-१९९,२०८-२१४,२१९,२२१%, ५४,२२२,०२४,२२७-२२८,२३५, उवस्सुइदारं ५०,३५, छायादारं ५०,५४,५६-६१ जंतप्पओगदारं ५४,२५७-२६१, ५५,२६२-२६३. जोइसदारं ५१,११२-११३,११६-११९. देवयादारं ५०,६-११. निमित्तदारं ५१,१०४. सउणदारं ५०,२७. सुविणगदारं ५१,१२७-१२८,१३५, १३७,५२,१३८-१४०,१३,१४६- १४७,१४९,१५९-१६०,१६५-१६६. " अस्थे कूरगहस्स जीविय (दिण) अह दिणाई ५४,२६१० एमआरस" ५४,२४८. तिपिण " ५३,१९८. दस ५०,५४,५४,२६.. दो ५०,५४. वारस ५३,१९४. " ५४,२४९. (पख) एक पक्ख ५४,२६०. (पहर) दो पहरे ५४,२६१. (मास) एवं मासं ५१,१०४,५४,२७८. घठरो मासे ५४,२६१ छ , ५३,१९३,५४,२४७,२४८. (वरिस) अट्ट परिसाई ५४,२४६. एकं वरिसं ५२,१८३,५३,१९३, ५४,२४५,२४७. तिणि वरिसाइ ५४,२४५,२४६. ५४,२६६ पंच ५४,२४७. सत्त , ५४,२४६. पण्हलग्ग भट्टमे निसाहिवस्स ठिई ५१,११८ ५१,११८. छठे निसाहिवस्स " ५१,११८. . ५१,११८. पहलग्गे कूरगहस्स , ५१,११८. लग्गाहिवस्स अस्थत्त ५१,११९. हिबुगे फूरगहस्स ठिई ५१,११८. उसमे कूरगहस्स . मचु ५१,५८,११९,१२८,१३७,५२,१३८, १३९,१४०,१५९,१६०,२६९:५३,२२१. (खण) सक्खण ५५,२६२ (दिण) दसेहिं दिणेहिं ५४,२२२. नषेहि " ५३,१९९. बारसेहिं ५२,१७९. सत्तेहिं ५२,१८४,५४,२२२..

·" ५५,२५ H 1 148 'संगरंगशाला'गतायुप्माधिकारपनितपिपयाणाम्- (मास) -ससिपिजम्मिणिरंसपे ५२५ महदि माहिं ५४,१५१ विपस्स मम्मा भूपाम ५,१५॥ पारेण मासेप ५४,२५ पसिषासम ५२,.. गदि मा ५४,१५. सूररत सम्हा सर्व ५२,१५ जी ५१,५५७५४ २५५१५९ मार सेरि ॥ ५४,१५९. अंगुठी सासा फार्म ५४,२५० मनिमिच माविसमी परहस्सायो ५४,२५५ मोहि ५४,२५९ चामवासो ५५,२५१ ५४॥ (पारस) पोम परिसेन ५५,२१८ सह- सिस्पिरिवेनि ५५,९५० सति- रोहि ५०,१५० सोम- रस्स (परसिर्जवस्स) निस्साच ५६,११. रिट समम्मि पुप्पसारबपर्य पपपप- पापस्स (मासिबास्स)लिसाच (मेरे मदरसे) गनिमसहस्स सर्च ५४,२१ ५२,१४ जीपमम्मि पुप्पसारमण पनि ५३,११ नीहामि सिमरिसम , पुरंपरपरसर्ग ५२,१११ र हिंग ५१,११॥ ५३,१५ ५३२२१ सम्मेसु पपत्येस पोमतदस ५३,१८ साम ५३,२५॥ पर (गोरोपनाए accordmg to BS)- ५६,९० सूम Alore कालचकणाण दीप ५३,२१५ पवा समयमा बदर ममिरामिविसप हामत रस्स सम्बासी निपकमा बोसस्स बसरे ५२,11 चारपूर्व मिस पुरीसस्स सिम ५६,९० पारगम सन्चा बस ५२,५५ ममुबाम गईसन तेपरिनतारगरस मुचनम्मि मपुषसागप सामस्स पी सति- सीपम्मि गम्मियामा रमा ५१,1. . 1 M । अन्य मसिरिति मोदो ५४२१. रतिविम्मि मिसण ५२.५ -बिस्समयमा भूपण ५३ ११. असिवयव ५२,१.१. सपास समागम (रिस) अबषसम्मेगस रपराइस में H ५१५८ ·जाणु-" " - भाय-" . " वर्णानुक्रमसूची 149 दक्षिणभुभादसणं ५१,५९. छायाए सम्वहा घोच्छेओ ५५,२६२. पाया- ५१,५७. जघहीना ५४,२५८. बाममुभा- ५१,५९ ५४,२५८. सम्वगा- ५१,६०. परकए परलाया ५४,२५७. सीसा- ५१,५९. वाहुहीना ५४,२६०. सुहा-ऽसुहकए छायपुरिसदसणं ५१,५६. संपुण्णछायादसणं ५४,२५८. हियभादंसण ५१,५८. सिरोहीना ५४,२६१. -(दसणफल) हिययछिड्डत्ता ५४,२६१. अत्यविणासो ५१,५८. लिंग (जलाइदसणेण)- कुसलं ५१,५७. पियाणासो ५१,५८. (जले) नियछायाए अदसणं ५१,६१. विगिई ५१,६१० ५१,५९. रोगो ५१,५८. (दप्पणे) अदंसण ५१,६१. विदेसगमो विगिई ५१,६१. ५१,५७. सुयनासो ५१,५९. लिंग (सरीरसंतिम)- (नियछाया) जूयाण निरतरं अणुसरणं ५३,१९०. अंगुलिहीना ५४,२४६. मच्छियाणं ५३,१९०० अप्पणिज भप्पणो कए ५४,२५७. कमहीना ५४,२४५. सणिचक्क ५१,११२-११३. कर- ५४,२४६. सह (also called उवस्सुइ ५४,२४७. ५४,२४६. according to YS') ५४,२४८. -प्पयार चिदुग-, ५४,२४८ अस्यंतरववएसो ५०,३५. छायाए अदंसणं ५०,५४. छायादुगस्स देसणं ५०,५४,५४,२४९. सुविण दिहिहीना ५४,२४८. नासा- ५४,२४७. असुह-- (अब्भग) पास- ५४,२४६. संपुण्णछायादसणं (सुविणंमि) घभन्मगो ५१,१३५, ५४,२४५. स-पराउनिच्छयकए ५४,२४४ (करण) सिरहीना ५४,२४७. (सुविणमि) गीयस्स करणं ५२,१४७. हिययछिइत्ता ५४,२४९. छड्डीए " ५२,१४९. (परछाया) नदृस्स " ५२,१४७. उदरहीना ५४,२५९. वाइयस्स , ५२,१४७. उस्- ५४,२५९. विरेयणस्स " ५२,१४९. कक्खा ५४,२६०. (गमण) ५४,२५९. (सुविणमि) फरहेहिं गमण ५१,१२७. कम- ५४,२५८. ५४,२६१. ५४,२६०. ५१,१२७. " केस-1 संघ- । गीवा-2 रूवगो ५०,३५. १ कडी-" खंध-, गीवा-" खरेहिं , ५१,१२७. चंडालेहिं,, ५२,१३८. जमदिसि, 90 ·रंस . " मति M " H . , n 1 150 'संगरंगशामागतायुानापिकाएपर्णितविषयाणां पणानुकमसूची। (सम) (म) (अरिममि) गवनाम्नार्म तपितस्स (अविममि) हुम्मस्स हामो ५२,१ होहस्सा ५२,1 मावस्स ५१,११८ (विडेनम) मगस्स , तिहविषम ५१,१० बरस्स स्चममस्स, ५२,.. (सपण) सरमस्सा ५१,१८ समसाने सवर्ष ५२, माहा। ५२,.. (परम) ५१,१२० सिग्यवेगसोएगा ५२, ५१,१२० -फस , विशेषणस्स ,५२,... सम्मापदोसो ५२,११ परवियूसबस्स ५२,१० पवयमबो ५२, विमाणस्स ॥५२,१४. पमेहो ५२,120 विमुछिपकेसस्स ५१,१२. महापस (पप्पार्ष) ५२,११५. ससिमामस्स .५२,. मारी ५२,.. -निवापस, ५२, सबसदोमो ५२ ॥ सूरगामस्स (चरित निवायरस -फसोदयसमप वस्त्र सेमरिया ५२,० नग्गरस वर्ष ५२,१॥ सम ५२,१११ (मास) मुशिवस्म ५२,५ मासविगायो ५२,११ रएक्समस्सा ५२,५ . हुपायो ५२-11 (परिस) गयर परब ५२, एगवासामो ५२,१ परम ५२, -समप ५२,५॥ ५२,५ परात्पच्यमे (पाप) ५२,५५ ५॥ ५२, पाप्मास मा ५२,१.१. ५२,११५ . - " , , " M पोसम्मि ५२,५ . M D ·t INDEX V. B. , Numerals in deep black indicate the numbers of the pages of the Introduction, and those in ordinary types following the numei als in deep black indicate the numbers of the lines T denotes English Translation, N, Notes and fn, footnote. bhayadeva, 42, 1 Ambā, 182 (T) ABIYANKER, 12 (N) Amulets, p 70, 1 (N) Acoident, 56, 20 Anaba818, 66, 3 (in) ADABIS, 67, 1 (in) Anagnie, 63, 7 Adbhuta Brāhmana, p 69, 1 (N) Anaptyxis, 22, 29; 24, 29 Addictions, 15, 10 Anchānta, 12, 25, 28, 16 (N) devoid of, 6 (T) Animals, crying of, 57, 18 objects of, 5 (T) Annals, 61, 35, 63, 2 (in) concubinage, 5 (T) Ant-heap, 71, 12 gambling, 5 (T) Antz-christ, 60, 1 (fn), 63, 32, 63, honey, 5 (T) 4 (fn) hunting, 5 (T) Anuogadāra, p 71, 1 (N) meat, 5 (T) Apabhramsa, 3, 11, 14, 14, 9, 18; 37 prostitute, 5 (T) (N), 70 (N), 88 (N), 106 (N), 116 stealing, 5 (T) (N), 127 (N), 130 (N), 182 (N), wine, 5 (T) 195 (N) Afroa, western part of, 64, 30 Āpastamba S'rautasūtra, 71, 1 (fn) AILAKA, 10, 3 (fn) Appearance, terrific, 71, 3 Aur, 66, 22 Arahanāpatākā, 15 (T) daration of, 230 (T) Arhanta, 150 (T) five types of, 229 (T) Ārambhasiddhr, 5, 21; 49, 8, 12, 14, months for the rising of "1", 231 (T) 15, 27, p 72, 1 (N); P 83, 160-169 "]", 234 (T) (N), 172 (N), 179 (N), 220-222 1, 232 (T) (N), 223 (N), p 88, 224-226 (N) "O", 235 (T) Ardhamāgadhi, 97 (N), 107 (N) "U", 233 (T) Arhatcūdāmanzsārasatiha, 43, 31, 49, of the birth, 230 (T) 33, 50, 7, p 82, 160-169 (N);p 83, of the constellation of conception, 160-169 (N), p 84, 160–169 (N), P 230 (T) 84, 160-169 (N) of the zodiacal sign, 236 (T) Arthaśāstra, p 70, 1 (N) Astareya Āranyaha, 27, 10, 13, 21, 23, Arya, 25, 27 32, 34, 57, 2, 70, 4, 5 (in), 7 (in), Asādha, 234 (T) 71, 1, 1 (fo) Asia, 62, 22 Artareya Brāhmana, 71, 9 Aslesā, 70, 16 Album hern, 70, 2 (in) Asoka, Girnar ediot of, 25, 11-12 Alexander, the Great, 60, 22, 65, 9 Assajaya, 235 (T) Allindisches Zauberritual, 70, 2 (fp) Agānganimitla, p 71, 1 (N) Amanta, 8, 17, 21; 235 (N) Astrologers, 66, 28 93 > ·जोहस्स + . 150 'संगरंगशासागतापुर्शनामिकाएपर्णितविषयाणां वर्णानुक्रमली। (सम) (गम) (अविमि) गपचाम्या मिस्स (परिवमि) हुम्मस गमो ५२,१ इसमें ५११३५ ५२, मार्पवस्स ५१,१० (विषम) नगरस ५५,11 , सिरिडेवण ५१, बिरस्स ५१,१३. रचमममस्स ५२,१० (सबब) मस्सा ५१,१२० समसामे सबमे ५२,५ ५२,... ५१,१२० सिग्बोगसोपण हर ५२, 1 महि। . " . " n माग पापस्स n . " विपस्स ,५२,.. परविपस्स ५२,० विमानस्स , ५२. दिधिषकेसस्स ५११२. सहिपहपस्त्र ५२," , -निवासस्स ५२,. सूरगहमस्म ५२,५ " " बसवस्स (पम) मास्सनबम पेपण सेंदिवस रकममत्ता ५२,१॥ ५२,११ ५२,१५ ५२, रम्मावोसो ५२,11 बपनामबो ५२,. पमेहो महापसन (पम्पाइर्ष) ५२,११ मारी ५२,. रमसदोसो ५२ रचपिच -फसोदयसमय (दम) बसेमिनेट ५२, सच्च (मास) मासविपायो ५२,११ सुगाबो ५२,१-IN (परिस) एपमासामो ५२१ -समय पोप्सम्मि ५२, परावनामे (पीप) ५२,११६ ५२,११ ५२,११. H " H गच्चए परणं ५२,०८ मरस , ५२,14 पर ५२, ५२, पमा । तहब-1 M पतपमास्स मावज ५२,११५. । ५२,११५ .

·2 ÎNDEX , B., Numerals in deep black indicate the numbers of the pages of the Intioduction, and those in ordinary types following the numerals in deep black indicate the numbers of the lines T denotes English Translation, N, Notes and fn, footnote. Abhayadeva, 42, 1 Ambā, 182 (T) ABHTANKER, 12 (N) Amulets, p 70, 1 (N) Anabases, 66, 3 (in) Accident, 56, 20 ADAMB, 67, 1 (in) Anagnia, 63,7 Adbhuta Brāhmana, p 69, 1 (N) Anaptyxis, 22, 29; 24, 29 Addictions, 15, 10 Anshānta, 12, 25, 28; 16 (N) devoid of, 6 (T) Animals, crying of, 57, 18 objects of, 5 (T) Annals, 61, 35, 63, 2 (fr) concubinage, 5 (T) Ant-heap, 71, 12 gambling, 5 (T) Antr-christ, 60, 1 (in), 63, 32, 63, honey, 5 (T) 4 (in) hunting, 5 (T) Anuogadāra, p 71, 1 (N) meat, 5 (T) Apabhramśa, 3, 11, 14, 14, 9, 18; 37 prostitute, 5 (T) (N), 70 (N), 88 (N), 106 (N); 116 stealing, 5 (T) (N), 127 (N), 130 (N), 182 (N); wine, 5 (T) 195 (N) Africa, Testern part of, 64, 30 Āpastamba Srautasūtra, 71, 1 (in) AILARA, 10, 3 (in) Appearance, terrific, 71, 3 Air, 66, 22 Arabanāpatālā, 15 (T) duration of, 230 (T) Arhanta, 150 (T) fito types of, 229 (T) Ārambhasiddhi, 5, 21, 49, 8, 12, 14, months for tho rising of "A", 231 (T) 15, 27, p 72, 1 (N); P 83, 160-169 "E", 234 (T) (N), 172 (N), 179 (N), 220-222 I, 232 (T) (N), 223 (N), p 88, 224-226 (N) "0", 235 (T) Ardhamūgadhi, 97 (N), 107 (N) "U", 233 (T) | Arhatcüdūmanisātasațīka, 43, 31, 49, of the birth, 230 (T) 33,50,7, P 82, 160-169 (N), P 83, of the constellation of concoption, 160-169 (N), p 84, 160-169 (N), P 81, 160-169 (N) of tho zodiacal sign, 236 (T) Arthažāstra, p 70, 1 (N) Antareya Aranyala, 27, 10, 13, 21, 23, Arfă, 25, 27 32, 34, 57, 2, 70, 4, 5 (fa), 7 (in), Āsādha, 234 (T) 71, 1, 1 (io) Asia, 62, 22 Aitareva Brālimana, 71, 9 Aflesá, 70, 16 Album lern, 70,2 (in) Asoka, Gırnăr edict of, 25, 11-12 Alexander, tho Great, 60, 29; 65, 9 Assajuga, 235 (T) Alrindischer Zaulerrilual, 70, 3 (fo) Astānganinilla, p 7L 1 (1) Anunta, 8, 17, 21, 235 (N) Astrologers, 66, 28 7 17 11 230 (T) ·1(M) 103 THE RIŞTABALIUODAYA Astrology 11, 31 p. 0D 1(M) p. 80 of throo ohildren, 63 3 Blacko, 71, 1 Astronomy 41,31 Boer 70, ,8: 71,6 Afraldana Grhyurling, 88, 3 (ta) Bocor Lang, 81, 3 (10) Lorrude, 37 35 10;57 1 70, Bohmar, 18 (T) 18 70, 9 (tn), 11 (h) 71 8 (to) Boherflepemid, 5 * *018 » Dr P. 69 1 (N) 11 97 Attacka, 63, 18 Bobo, 65, 11 Athenia, W9 (T) Buddhbat, A7, 1(); literatura, pil Angustos, B2, 4 Aars Borsalin, 6B, 0-9 Barela, 91,5 Colla, 41 3; 38–80 (T) BUTTOY 6, 1 (ln) 106 (N); p. 01 238 (N) T. 01, 138 (N). Soo Imbalodicals bolor Antakadabran, 17 4. Bor Arabe Duorura, 98, 1 Lepasolks boro Calamity 71,8 Ayacakla, 188 (N); p. 01 138 (N) Calan, 70, 3 (th) Ayu, 41, 3;48, 19:44, 1, 48, 30, 31; Ozarpanla, 64,0 30 1 3 4 8 100-109 (N) 900 (N) Candrkule, 42,3 Capall, . rely of Guth, 28, 3 Capitol, 63, 17 Babylonlın, 06 20 Caruban Mu, 33, 1, 46, 13, 14, 31, Bed, 48, 13 58, 91 93 71, 6 18, 31, 37:34,1 4 4 10, 15, 11 Buka, 68, 16, 69, 1 **; 3,3; 67 8, 70, 10 (ta) Bahan nars, 6B, 1 Carlos, 66 31 BIPAT P Q 1 (1) Catalyan, 14 Battle, 07 20 Catastropbo, 60, 14 Bauddhas, 41, 28 Chandapropenipud, 107 (W) Bowlyon Dharmartre, 71, 6 Chang, 67 16 Bence, 69, 73 71, 4 Charlie Maple 84, 10 Bheday, 16 (T) Chayh 69 1 (0) Bhaddaear, 335 (T) method of wing, T0-13 (1) Bhadrababy, 28, nyt Blogul, p. 71 1 (K) Blaipjyaratnārali, 37 10; 13 (3) per 10, 38 Blewide, 9 (T) type, 3 (T) Bada, (T) Cherry-rood, 68, IT Eldrastya Tidyl (Eng) : 1 (A) Chlazen 68 31 Bharatpur *61 (N) Christ, 64, 1 Abi, 2436 CHRODILL, OL, 1 (1) Blertarela, 10, 3 (IA) Clorry, 60, Buropuldi, 37 Citte, 33 ) Burinstalais 181 (9) Ciril nan, 13 Dhwangooail. 973 (T) Cu 63, Sto) Bird, 04, 68, 11, 31, 91%! Come, 57 50 chups 94 67 16 Compoulthon, data of 7 11 Dirth boormal, 62, 6 Conceptios, o Ottos ud merrelloal 61, 33, 62, 33 Portools, 69 17 of fout chilm, 61 4 Early christian T3 (1) 73 (1) Nem n ·INDEX 153 soven Standpoint, 63, 29-36; 64, 1-19 Dasaprahirnaha, p. 72, 1 (N); p 74, 12 Greek Standpoint; 61, 6-30 (N), 15 (N) Roman Standpoint, 61, 31-35, 62, Dates, pierced by wicked planets, 237(T) 63, 1-28 Day-break, 67, 11 Conflagration, 64, 7 Death, 56, 3, 4, 11, 70, 3, p 69, 1 (N) Constellation, 243 (T) Death, after one month, 27 (T) Addā, many days, 245 (T) causes of, 10 (T) Antrāhā, twenty 248 (T) consideration of, 106 (T) Asilesá, many » 246 (T) excellent, 14 (T) Assini, ten ,, 244 (T) father's 46, 11 Bharani, many » 244 (T) from diseases, 10 (T) Città, one day, 247 (T) falling from a precipice, 10 (T) Dhanıtthā, fortnight, 249 (T) fire, 10 (T) Hattha, eleven days, 247 (T) poison, 10 (T) Jitthā, many » 248 (T) snake-bito, 10 (T) Kattiya, soven , 244 (T) water, 10 (T) Mabă, month, 246 (T) weapon, 10 (T) Migasıra, ten days, 245 (T) if all the Āyas are Alingiya, Daddha Mala, twenty-four days, 248 (T) or Jalıya, 169 (T) Punavyasu, fortnight, 245 (T) if the Ascendant aspeoted by malefios, Pussa, ten days, 245 (T) 241 (T) Purva Bhaddavaddā, many , 250(T) if the Ascendant associated by Phagguni, » 246(T) malefics, 241 (T) Puvvāsādha, one day, 248 (T) of the Ayas are Ruddha, 219 (T) Revan, twenty-one days, 250 (T) if tho Āyas are Ruddha and of the Robıl, five ,, 244 (T) same but inimical category, 214 (T) Săl, seven 247 (T) of the Ayas of the inimical category Savana, five,, 249 (T) Sayabhisi, twenty , 249 (T) are behind, 219 (T) Uttari, ten ,, 249 (T) if the constellations etc pierced by „ twenty , 250 (T) wicked planets, 237 (T) of the first word 18 „ twenty one , 246 (T) inauspicious, Visābā, ten ,, 247 (T) 184 (T) if the moon in the eighth aspected County Folklore, 67, 3 (in) by malefios, 242 (T) Cow, 69, 27, 71, 13 of the moon in the eighth associated black, 70, 6 by malefics, 242 (T) CORYAT, 59, 1 (in) of the remainder is a zero, 162 (T) Cromwell's death, 64, 17 if » oven, 161 (T), 162 (T) Orow, 64, 28, 69, 26 imminent, 26 (T), 28 (T), 32 (T), 48 Crudities, 59, 1 (in) (T), 49 (T), 58 (T), 59 (T), 61 (T), Culture, 67, 12, 69, 19, 70, 13, 179(N) 62 (T), 64 (T), 78 (T), 79 (T), 80 and civilization (Babylonian), 63, 32 (T), 84 (T), 132 (T), 134 (T), 140 (Roman), 61, 33 (T), 142 (T) ats diffusion, 59, 4 knowledge of, through red lac, 125 (T) Opciones, 64, 8 of the nearest relatives, 46, 11, prognostications of, 252 (N) Dacotr. 68.7 victory on. 56 8 3 ·104 THE RIRTAAAHUCOAYA M ومالية moon M An yoan, 115 (T) withle tro degy, 3 (T) Diripattor, 69 o 11, 12; 140 (M) Defest, 56, 37 Divino little bird, 66, 97 Dallamahattan, H Donboy 70,8 Delphl, 61, 17 Dontoy 68,1 (10) Demis, of a prominent men, 88, 14 Druon, 88, 19 Der Thomackwasul da Jagaddona, Draum, 66, 27-35 67; 88; 60 4 90 70, 2 (in) 1 - 107 (T): 108 (TIP 10 1 (*): Dus, &, 23 Al 1 (N): 107 (N) Daapellegiuit, 13 (N) bad, 67 3, & 15, 16, 17 18, 1D 10 Depuyat, 10, 3 (tn) 32, 33 68, 33;70, 13 Destruction, thy house 67 boemering with ghoo 10, 133 (T) oll in, 113 (T) Dety, 25 (N) diring, 111 (T) Durloon, myotla, p. 09 I (N) polipro of the moon 1, 111 (T) Dovila, 0,33 12 134) Dharmerad, 30, 30 35 37, 40, 4, 114 (T) 6, 10, 12, 16, 93, 37; 17 1,70,3 194 ) (LD) (10) tration tim. 0,115 (T) Diynol, 31, 38 An ur, 116 (T) Dulook, of the Retuum war, 20 oli months, 11B (T) 18–39; 11, 12, 13 14 1-11 21 ten dayı, 110 (T) only top, 24, 7-91 decladalon, 83, 6–19 fatil, 86,33 Opbology 25, 5 good, 67 3, 4, 13, 31 bumerel, 22, 36-30 Identity of both the types of 114 (T) partiale, 81, 30-35 natanl, 113 (T) prakritised form, 25, 19 of black people 138 (T) udbis, 20, 37-33 baitalo, 133 (T) enkelt into aco, 2, 10 anal, 12 (T) the pleon of dialet, 11-01 TOT, 193 (T) dodon (lo the southern direction) treat at of conſapota, 12. 19-33 intorvooulle consoante, 80 death, 13:4 (T) 33-3913 21 21, 1-10 of the attendante, 150 () typleul words, 2017 Hoc 110 (T) Torbal derintim, 23, 32 destruction of brall of the found 40; 24 1-3 116 (T):111 (T) 10 (1) rorals, 89, 91-75 dookey 133 (T) Dolansky TO, 1 () falllos la epit (alled Hb blood, Iah pay, un ghed, or ) 11 ) Dinaluddhi, p. 12, 1(%) lorer rorld, 197 (1) Direction, torthern, 70,9 roult, 131 (1) Diepperupe, moon64, 13; A nitares, 17 () 64 13 whepoas, 1371) Di, 3L, 30, S (T); 6 (T): 6 (T) from ! Filling through diri ober ol, 7 (T) laroos 103 (1)-111 (1) programelofa l the duo the mult welas the lour of the borlle aterey un la fron, :10 (T) Jimu la tha, 116 (T)-117 (T) 199 (1) n ·INDEX 166 119 (T) 118 (T) sooing the imago of the Jines dovoid, Durgasımha, 5, 22 of belly in, 116 (T), 117 (T); Durgasvāmı, 5, 23 Dvåragathā, 2, 5, 13, 20, 24, 18, 1, 5, foot 116 (T), 117 (T), 42, 20, 261 (N) Dvipadi, 25, 31 hand 116 (T), 117 (T). 118 (T) Eagle-owl, 65, 23, 26 head 116 (T), 117 (T), Earthquake, 57, 17, 61, 11, 64, 3; 66, 118 (T) 15-26, 71, 7 knoo 116 (T), 117 (T), Eclipse, 56, 31;57, 19; 61, 11; 64, 2, 118 (T) 66, 20, 71, 7 sbank 116 (T), 117 (T), Emanoipation, 14 (T) 119 (T) Empedocles, 61, 6 shoulder ,, 116 (T), 117 (T), Epidemios, 64, 3, 6 119 (T) Eskimos, 66, 9 theory of, 68, 11-12 Etiology, 31, 29 true, 67, 11 Events, abnormal, 63, 8, 11, extratwofold, 112 (T) ordinary, 62, 28, 29, marvellous, types of, 112 (T) 62, 28, 29 (1) divine, 112 (T) Evil, 62, 3, 63, 11, 31, 67, 7, 10, 19, (2) natural, 112 (T) 32, 71, 4 r with relation to watches of tho glimpses of, 252 (N) night, 115 (T) Experiences, abnormal, 70, 19, 20 Drativāda, 17, 27, 41, 22,57, 2, p 71,1 (N) Fabius Maximus, 62, 30 Famino, 62, 5; 64, 3, 7 Durga, 5, 14 Farm-houses, 62, 18 Durgadeva, 5, 9, 16, 21, 30, 6, 3, 6, 15, Fasting, 68, 13 19, 7, 2, 31, 16 (N); p 21, 238 (N) Fathers, 71, 10 a Bhattāraka or a Yatı, 10, 17-18 & Digambara Jain, 5, 28, 31-32, 9, Fire, 69, 30 Feathers, 65, 32 13, 28, 12, 13 Firo-arms, 68, 15 first-class original compiler, 14, 28 Fire, prodigies of, 63, 1 - drow on the Maranakandıkā, 11, 4 reflections, 66, 6-7 his achievements, 258 (T) sacrificial, 69, 20 » Appreciation and FISHER, 64, 1 (in) estimato, 9, 22-31, 10, 11, 1-19 Flamos, 62, 18, 63, 7, 69, 26 other works, 8, 26 Flood, from Tiber, 64, 8 Arghakānda, 5, 27, 8, 27, 28, 9, Foretellers, 71, 15 1-8, 9, 1 (fn), 11, 2 (in), 4 (fn) Fortune-tollers, 66, 29 Mantramahodadhı, 9, 10-21 Fretting, 67, 18 „ style, 17, 11-20 and fuming, 67, 18 traditional knowledge, 16, 28, 29 Future, 69, 8, 20, 24 Northerner, 8, 13 pupil of Samyamadeva, 6, 2 Gain, 56, 36 representative of a distinct tradition, consideration of, 106 (T) 15, 5, 16, 18 Gābā, 25, 24, 26, 15, 32 W180, 16 (T) also called Gātha, 26, 23 Durgamuni, 5, 19, 20 Gapa-fusion, 26, 26, 56 (N), 172 (N) ·186 THE BITABANTUODAYA Repas, un, # Homeris Bocidly 64,3 () Githe, 28, Honly 70,6 wo called Upantti, 28,91 Hemenity perpose of, 86, 41 Githu, 25, 38,28 Humoun, 11 (T) Gailalabaw, 26,89 11 Dam 11 (T) Godorul Riples, 67 6 tbray 11 () definition of, 88, 91 Bea Haron, 68,4 Re, poporul, aloon Ghosts, 66, Imega, 116 () OH, also alled Udgitha, 18, Imuspiciou, 65, 16, 66, Coldita Grhyorlira 69, (ta) Indus Antiquary 8, 8 (to); 35 () Gold, 70, Indiea Epbemorle 7 14, 8,- (in), 3 Good, 46, 15;38,31 67 33 88,17 (le), * (to) Grommelt der Prithrit-Sprachra, 20 Ladividual Buty, 68, 3T Saw tuiste 1 (In) individual, ale Oro, 6L, 13 Iodo-formaals, p. 69,1 (N) Grooks, 611; 66, *1 30 Indu, 62, 3 ther tbeole, 61, 31 Iperti, 67 33 Grhyor biru, 71 10; 107(V Interpretation, 87 I. 15, 0; 89 18 Groir, T (T) astrologlaul, 110 (*) Inrulons, 62, 13 C 17 (T) Irish Fincheraft and Domomology OR J 297 - (D), 60, 9 (60) Iron, 82 13 PT Italy 82 1 & 121 (1) IHOJ, 43 (T); 200 (T) TT TV T-7 (T) flored lry wicked pladsus, -37 (T) Jackal 71, IS CLUTCH, Hex, 67 3 (() Japon, *15 (2 Quill 13 (1) Janer ,10) caltor, 41 5 lilatert 11 (N) Hartorm, 71, 7 Jaina Salityano Banbripts mans, JALLIDUT ITD (1) 12,1 () Ilanila, 6-3, 3 Japab 68, IlariaBC, 3G Jaudarandril 9, 137 (1) llaribbultei, 91 JAVILI, 6, 1 (1) JX125 (T) tramundry JIR111(97 JDM 42, Jirar 89 SIN) 71, (ta) Im llerudoti 61 13 Jins, o didelis, &S, 11 mellom el, SIIT Il marrelite dye ink 65, 13;8D h) 17 (1) JIA , Lord of tbr, 13 (1) Istoru Yaralu 69 (!), , simotra 1213 ) 62 111 11 (11) *5, Jinsriti! 13(la) She 11 ( TIT flowery India Lumel Islands (1) r21(9) Jhonnin, N1,113 ·INDEX 157 . Juda, rorolt in, 60, 1 (fa) Lagnafuddhi, p. 72, 1 Jogolakishore, 16 (N); 254 (N) Librn, 137 (T)-138 (T) Julius Caesar, 57, 33 Lalami, 137 (T)-138 (T) Jyosthi, 7, 15, 26, 32; 70, 16 Labeminisāsa, 6, 6, 8, ordinary obioftrin, 6, 13-14, 6, 4 (in), 7,5-6 Soo Kafir, 68, 18 Lacchinipasa niso Kālajñāna, 1, 8; 6, 27, 28; 5, 4 (fn), La Magic dans l'Inde Antique, 69, 5 37, 22, 36, 38, 2, 6, 32, 34, 37, 39, (fp), 71, 8 (in) 4, 9, 14, 16, 17, 25, 51-52 (N) Lālyāyana S'raulastitra, 71, 1 (in) Kalajñānacakra, 37, 6 LOT, 41, 31 Kalidasa, 24, 36 Libra, 236 (T) Kamali, 43 (T), 200 (T) Kālyapa Samhrtā, 32, 7, 8, 12, 17, 27, Lifo, as long as ono soos his shadow oloarly roflocted in tho sky, 99 (T) 34, 36, 35, 3, 57, 5, 70, 10 (fn) as many days as thoro are black Käsyarafılpa, 117 (N) dots on tho joint of tho hand, 159 (T) Kaustha Stilra, 69 1 (in), 5 (in), 70, consıdoration of, 106 (T) 17, 70, 2 (in), 12 (in), 71, 7 (fn), p 71,1 (N), 172 (N) (DAY8) Kattiya, 231 (N) oight days, 93 (T) Koutalys, p 70, 1 (N) fiftoon , 33 (T) Kaordarpana, 25, 28, 26, 4 firo, 38 (T), 81 (T), 93 (T), 118 (T) KEILIONN, 8, 19 for a fraction of a day, 65 (T) KELLER, 66, 3 (in) four days, 51 (T), 54 (T), 81 (T), King Edward VII, the donth of, 58, 2 92 (T), 104 (T) King John, 63, 1 (in) half a day, 93 (T) Kosambi, p 70, 1 (N) nine days, 37 (T) Koullaha, 10, 3 (in) ono day, 37 (T), 77 (T), 82 (T), 92 Kumārapālacarita, 88 (N) (T), 93 (T), 104 (T) Kumbhanagaranagaka, 6, 6, 7, 11, 21, soron days, 20 (T), 21 (T), 29 (T); 6, 4 (in) 34 (T), 38 (T), 39 (T), 60 (T), 84 identified with Kumbher, 6, 4 (in) (T), 125 (T), 133 (T), 139 (T), not Kumbhalagarh, 6, 19, 6, 5 (in) not Kumbhalavıhāra, 6, 20, samo us $1X ,, 55 (T), 103 (1) Kumbhor or Kumbherı or Kumhor ton ,, 52 (T), 75 (T) near Bharatpur, 6, 11, 12, 22, 7, 1, throo 31 (T), 37 (T), 81 (T), 92 the place of composition of the R18¢a- (T), 93 (T), 132 (T) twelve ,, 53 (T) samuccaya, 14, 10, 260-261 (T) Kumbher, 6, 11, 6, 7 (fn) twenty ,, 127 (T) two „76 (T), 88 (T), 92 (T), 93 (T), Kumbhori, 6, 11 Kumbho Rāna, 6, 20, 6, 5 (in) Kumher, 6, 11 (PORTNIGHT) Kundakunda, 9, 6 (in), 10, 14 ono fortnight, 52 (T) Kūsmāndi, 71 (T), 183 (T) (GHATIKA) Kuvalayamala, 8, 1 (fn), 3 (in) four ghatikas, 51 (T) if all the Ayas are Santa, 169 (T) L' Astrologic Grecquc 61, 2 (in) If the first word is auspicious, 184 (T) Lacchinivåsa, 260-261 (T) See Laks if the remainder 18 odd, 161 (T), miniväsa also 141 (T) 7 104 (T) 162 (T) 1 ·46 THB RISTALAYUODAYA (uomo) Ken, black, 70 6 y many months u tha a bleor Vanteler 04, 31 dotto the foot of the band, 1097) Manifestations incommon, 07 11 ught month, 103 (T); 119 (1) Mantrus 6, 11 att 103 (1) Loneded 8 31 loor, 3 (T) 118 (T) Kantrin, requisite of, 105 (T) more than month, 184 (T), 004 Vw Patieplon and Writory !! month, " (T) 13 (T) 94 (T) 20 3 (to) (T) 07 () 6 (T); 68 (T) 119 (T) Hearls 88,31 115 (T) 176 (T), 118 (T) 119(T) Vremetapholt 10, 97 11, 2; 11, dx months, 89 (T); $8 (T)s 07 () 11, 29 9 18 SAAT IB 24, 99 (T) 03 (T) 100 (T); 187 (T); 188 17 18 i (ha) 3 (ta), * (to) 14, 3; (T) 145 (T) 147 (T) 40 83, 41, 36 42 13, 14, 6; 4h three months 50, (T) #0, 16 (T), 139 (T), 16 (™); p. 01, twenty-eight .. 109 (T) 238 (N) tro, 09 (1), 111 (1) Marloes of the body 136 (m) (more) LAETZ 88, (ta) di pighta, 81 (T) Kerudar, 107 (9) (nu) Matri, 25, 16, 18, 19 81, J, TX umudy w u thon in black doka on to folnt of the hand, 180T) Katedrithe, 2, 3 ane your 45 (1) 46 (T); 47 (T); Votegepande, 39, 2628, 34, 3, 2, 02 (T), 101 (T) 118 (T) & 11, 14, 17 91 1088; 47 I, OT thro 101 (1) 118 (T) 4 70, 10 (fo) 107 (N) 179 (M) tvo (T) 101 (T) 119 (T) Wiyul, 131 (1) Lightniag 71, 7 Mallong, 31, 38, 41, 31,06 Lights, otrodinully bright, 62, Hodinipur, 1 Ling Blite 11 Ladug, 0,8 Liry 61, 34; 6-3, 9 (ba) legbarijer, 5, 17 Lor, 46, 14 68, 37 conudaration of, Yooming, 68, : 106 (T) of woulth, 46 11 uudlandeldegdom, 04, 11 Lotus roote, 706 Mouleb, 84, 18 Laok, bad, 719 Meteor 64, 6,34 1 8 good, 85, 49 Hotn, 38, 11-37, 58, 1-31 Lyon 047 Highe, BA, 14 Kolinda, 81, 16 Mesinde 8 21 indapeuta, 31, 14, 18, 31, 67 Madharan, 3 154 (1) 71 I(N), 101 (N); 136 (N) Veglo 85 89 131P 10 IN VDL, bloody 06, 1171, 13 medan 64 32 Hiraala, 60, 19 Haha, 233 (T) Mirror 79, 18; 136 (N) Hebabkarate, 38 14 17 35 1 31;) My BO 36 .7 31 Ubatortib, 6 * N 66, 301 A 19 vibratri, 116 (8) 1(N) an, 10T (N) Vision to Gelato 68, 1(ta) Hann 117 (A) Vooth, for the due of a 131 Kaboozet, daeth 67 JT Kalakad tr 61 3 1 x (T) ·INDEX 159 for the rise of air "O", 235 (T) | Omens, p. 69, 1 (N), 107 (N), and "U", 233 (T) Portents, 58, 36, 69, 16–17, p 70, Moon, 63, 5, 70, 17, in dream, 68, 8, 1 (N) two, 63, 3 Owl, 65, 12-34, 66, 1-4, 69, 31, Mountains, 62, 22 71, 6, limbs of, 65, 32, the cry of, Muhammad, 67, 1 65, 19 Mukhavipolā, a variety of Gābí, 26, 15 Mūla, 6, 10, 7, 14, 17, 19, 22, 27, 30, Padastha, 40, 37 8, 4, 24, 70, 16 Pālu, p 70,1 (N) Mystic events, 60, 25 Paliyanha, 194 (T)-196 (T) Palpelius, 65, 18 Nadi, p 69, 1 (N) Pañcāngasabdāgama, 10, 3 (fn) Nādicakka, 219 (T)-222 (T), p. 91, Panha, p 71, 1 (N) 238 (N) Paphalagna, 37, 17 Nadioakra, 223 (N) Panhasavana, 109 (T), 171 (T), 200 (T) Nāgasena, 31, 16 Paracchāyā, 40, 38 Nāgendramoksa, 70, 15 Nandē, 228 (T) Parameţthi, 201 (T), 202 (T) Naracandra Jarna Jyotus, p 72, 1(N) Pārtha, 5, 19 Nārada, p 69, 1(N) Passions, 15, 11, & quaternary of, 4 (T) Narapatrjayacaryā, 43, 32, 49, 9, 12, Pathyā, a variety of Gāthă, 26, 3 Pattanasthabhāndāgāriyagranthasūcī, 19, 33, 50, 4, p 80, 160–169 (N), 172 (N) p 83, 160-169 (N), 223 (N), 224- 226 (N), 227 (N) P 89, 229 (N), Persia by a Persian, 67, 1 (fn) Peloponnesian war, 61, 12 236 (N), p 90, 237 (N), 238 (N) Persian forces, 61, 16 Nard, 70, 6 Perversities, 71, 6 National, absurdities, 62, 9, calamities, Phagguna, 232, (T), 233 (T) 57, 20, 62, 27, disasters, 63, 12 Phenomena, Mental and Psychic, 66, Navăngavrttikāra, 42, 2 Nāyādhammahahāo, 107 (N),172 (N) 27-35, 67, 68, 69, 4, portontons, Negelein, 70, 2 (in) p 69, 1 (N), wonderful, 63, 4 (fo) Phenomenon, 56, 13, 58, 40, 60, 19, Nelson, 59, 3 (fn) 63, 6, abnormal, 116 (N), unusual, Nero, 62, 6, 63, 33 57, 27 Nidānamuktavali, p 72, 1 (N) Physician, 31, 33 Nohtosabuddhāgama, 10, 3 (in) Picture, 116 (N) Nijacchāyå, 40, 38 PILLAI, 8, 16 Non-canonical, p 71, 1 (N) Pindastha, 40, 37 Non-Indian, p 72, 1 (N) PIBogel, 20, 31, 70, 2 (in), p 70, Non-injury, 12 (T) 1(N), 201 (N) Nursing, 31, 29 Planetary conjunction, 66, 21 Pliny, 59, 5 (fn), 61, 33, 65, 4, 66, Ocourrences, notable, 66, 5-26, unha- 12, 20, 35 Plots, 67, 17, and attacks, 67, 17 Oghanıryukts, 17, 35, 28, 1, 7, 8, 11, Political changes, 63, 13, crises, 62, 27 57, 3 Politics, 41, 31 OJRA, 6, 13, 6, 4 (in) Prakrit, Apabhramhéa, 24, 3, 25, 8, OLDENBERG, 70, 1 (fn) 15, 22, Ardhamāgadhi, 3, 11, 14, Olive tree, 61, 19 9, 18, 23, 38, 25, 2, 7, 10, 15, 22, PPY, 66, 14 t ·100 THE RITABALUODAYA Jana Itharutt, 1 80 % 17-18) druhot ston, 6, 2 13 4 25; 11, 19 Jatne fun stones, 62, 31 wal, 1. *; L 11; L); 470, ; Rated debatth p. 12, 1 (N), 173 & 16-18; & *(ta), O 19 10 1 (F) 14 T 16 , 31 Mahtu Ratautalhar, p. 71, 1(N) 40 X, 86, 8, 2, 6, 10, 14; Beurr Raman, 64, , 19 JI , 10, 11 Al, 2, 3, 4, 1, 31, 38, 40, Afghat , 60, 8; Boalny of, o, 4 10 19, 14, 16; baarmot Better, 68, 18 (Bhimab) 84, 30; Baru (Kur Red drala 62, 16 da.), 84 36 Baliglon, 8(T); 13(T) characteristhe Print Peingela, 1(ta); 14 merk 13 (T); dorotlan to, (T) 1(th) Remedy for ovn, 06, 88 Pribru Praze 1 (ta); Bedan, 80, 1 (en) 3, 4 (ta) (1878, (N) (N), 13(N); roris of the Duros y Analogy 88 (N) 106 (N) 107 (N) 101 Webleyton, 69, 3 (ta); 88, 1 (ta) (N) 150 (K); 13(N) 185 (F), Bereletion, 68, 6 10$ (N), 158 (N) Bsredo, 68, 50 70, 1 (6) Promocnoureddidne p. 11, 1 (N), Buty, 31, 36, 38, 40, 37, 41, 13; 43 10 (N) p. 73, 13 (N); 14 (N) 1 1 (T), 14(T) 16 (T), 17 (T); 963 (N) 18 (T) 19 (T), 41 (T); 44 (T); Prutyak, 41, 1 87 (T) 88 (T); $9 (T), 107 (T); Pratyukpederinde, 87 11 131 (T); 148(T); 952 (T) Pratya Rute 17 1(); Garrel diroudon on, 57 Prayor 68,13 &_30; B8, 1-34;m General Rupte Priet, 08, 13 alo; Individual, dlouhon oo, 07 Priody Harratin, 179 (N) &_50, 88, 1-14 - Indiridal Ripta Promisine Christianity 62, 3 (tu) Joo, Its origin and development, 58, 1 Prodigu, 62, 76 styled the ballperia 59 (T) Proft, 46, 13 monetary 67 13 Ithg 69 (T), 136 (T) Progtools, SL, 19 (Lop RI-jaldanımpo) Promethou, 66, 34 Hudensap, type od Lunga Bufte Protnlane, 61, 23 134 (T) Prorinon, the colors, 39, 9 proote of mang the fanidan Pabrapide, 10, 15 A 78,1 (N) Log Birts 141-146 (T) Pullodini, 43 (T) 200 (T) det man not wang hue to in all, Pule nur 69, T 147 (T) Por, 838 (T) dak person pet snday hla lso in Mirpimine, 8, 19, IT $15 (R) du order when seen in laudo Pune, HI (T) water 143 (T) POUKAL R10 I (N) ( Ling Birheinriya) wer, 930 (T) body pot asperlesdog Lorch, 141(1) Twin, 185 (T) alltog vuita sovurd, 140 (T) Dot fealing the mount at the lama Qwan Kawalu, 80 4 (to) buring tb. Do the body RAD, 62 17 blood, OZ 17 melog the moon, 140 (T) INI, 62, 17 told abedor 140 (T) , 62, 17 beder dem 139 (T) 139 (T) ·161 INDEX } 1 7 13 03 97 33 03 Rışta (contd.) Rista (contd ) Khara, „ body in southern direction, 142 (T) 163 (T) Sāna, 163 (T) not geeing the sun, 140 (T) Santa, 164 (T) patting hand on private parts, 141 Siha, 163 (T) (T) Pasaha, 163 (T) geriravigaya, a type of Linga Rista, 136 (T) Groups, namely, A, 168 (T) sarirayisaya, process of seeing the, C, 163 (T) 137 (T)-138 (T) J, 163 (T) seeing & different colour in (bur- K, 163 (T) ning) lamp's flame, 142 (T) sticking of the flies to the body, 137 P, 163 (T) S, 163 (T) (T)-138 (T) T, 163 (T) tongue not discharging water, 141 (T) T, 163 (T) feeling the taste, 141 (T) through omens, 170 (T)-171 (T) styled the 'Pacoakkha', 69(T), 130 (bad) (T), 131 (T), 135 (T) the sight of a Bappiha making 20160 (Pacoakkha' Rışta) on the left, 175 (T) absence of feeling the good smell, Bhāranda (a fabulous 133 (T) bird), 176 (T) calling white, yellow, 132 (T) buffalo, 178 (T) oxhaling a cold breath, 134 (T) ball making a noise on not seeing the moon, 134 (T) the right, 177 (I) sun, 134 (T) cat, 178 (T) 8801ng all the directions greenish, cook making noise on 132 (T) the left, 175 (T) throwing the mouth wide open, 134 (T) right, 177 (T) „n styled the 'Panha', 69 (T), 148 (T) dead body, 178 (T) (Panha' Rista) deor making noise on oight kinds, 148 (T) the left, 175 (T) through 'finger, '149 (T), 151 (T) Dhenha, si seeing the diso of the sun on the ground, 152 (T) dog * horoscope,' 149 (T); 220 right, 177 (T) (T), 240 (T) 1 donkey, 'lagna, ' 149 (T), 241 (T) 242 (T) francoline partridge, letters,' 149 (T), 161 (T)- left, 175 (T) 162 (T) hog, 178 (T) Āyas, namely, , menstruating woman, Agg1, 163 (T) Ālinguya, 164 (T) » mungoose making noise Daddha, 164 (T) on the loft, 175 (T) Dhankha, 163 (T) » myna, 176 (T) Dhaya, 163 (T) 8n owl, 176 (T) Gaya, 163 (T) „ making noise on the Jaliya, 164 (T) loft, 175 (T) » . > 3 2 Orow 11 93 175 (T) 1 09 177 (T) 13 07 01 03 178 (T) 1 1) ·164 THB BITALUNUDAYA N h Ripte (richa) the dpat o parton on the latt, 173 (T)–174 (1) xide rood, 189 (T2 100 (11) Italk of Jackals on the lott, 173 (T-174 (1) Ian on the latt, 179 (1)-114 (1) water-pot, 180 (T)-110 2 M N N BU (wald.) the alght d. nbbt, IT6 (T) * 176 (T) * * 178 (T) rhinootro, 176 (T) pat, 178 (T) Uge 170 (T) valtare, 176 (T) wroplog Gowd, 170 (T) Deng ov 179 (T) dox 170 (T) horre, 170 (T) Dan, 179 (T) an almphant, 179 (T) Lyone 179 (1) (rood) the dght of a baano 109 (T)-110T) black lub on the latt, 173 (T)-174(T) conch, 180 (T)-190 (7) OOToy of prooms on the leth, 173 (T)-174 (T) TD. on the latte 173 (T)_174 (T) 175 (T)_174 (T) rond of bata, 173 (T) 174 (T) dook on the latt, 173 (1)-114 (T) turtin(monoted Ith fod) 189 (T)-190 (T) - Aylag tot on the latte 173 (T)-174 (T) heriot, 189 (T)-110 (1 beron on the latt, 178 (T)-174 (T) bone 173 (T)-17* (T) Jubino dover 109 (T)- 190 (1) kotule din 109 (T)- 190 (1) klor, 189 (T)-110 (T) Ette oo the late 173 (T)-17% (T) Donk, 109 (1)-100 (1) Abrolle, 189 (T) 1% white gumont, 189 (1)-100 (2) yatar-take on the lott, 173 (T-174 (17 Joopy lady (with a An) 189 (T-10 (1) birth-day wlebskom (o Ro) 1B9 (T)-100 (T) * cards, 189 (1)-100 (T) vhito mutarde, 189 (T) 100 (1) (word- meb-division of omen) word, 180 (T) diride, 180 (T)-183 (T) Datan), 180 (T) (Ostarel-Awpidou) arhet, 186 (T) bud 189 (T) indu, 188 (T) foss, 186 (T) 186 (T) rid, 18(T) TAL, 16 (T) (Datarat-bed) found the destruation de ball, 191 (T)0 (T) art, 191 (T)-191 (T) aberlot, 191 (T)-199 (T) P 191 (T)-18 (T) fort, 191 (T)-109 (1) korn, 191 (T)-IN (T) slephant 191 (T)-1 (T) ·INDEX 163 93 L &n 3) w „sword, 191 3 31 99 >> 95 09 9) 3) 13 23 33 Rışts (contd ) Rışta (contd ) sound of the destruction of an image dāyasaya, 204 (T)-205 (T) in & temple, 191 (T)–192 (T) 01:āya, 204 (T)-205 (T) & shop, 191 (bad) (T)–192 (T) „ dhūmāya on any other Āyas, 207 (T) staff of a kharaya & sīhāya, 211 (T) banner, 191 (T)-192 (T) rukkhāya , 206 (T) 018āya, 206 (T) umbrella, 191 (T)-192 (T) sihaya dhūmāya, 208 (T) sihāya & vāyasāya, 209 (T) (T)-192 (T) vāyasaya , » Bānāya, 213 (T) town-gate, 018āya » sīkāya, 210 (T) 191 (T)–192 (T) word 'broken', 191 (T)- (friendly) 192 (T) - dhaya friendly to gaya, 215 (T) stung', 191 (T)- siha, 215 (T) 192 (T) „ vayasa, 216 (T) dhūma (natural-good) dhaya, 217 (T) khara, 216 (T) ,, sound of & conch, 189 (T)-190 (T) kettle-drum, 189 (T)-190 » sāņa, 216 (T) „ sīha, 217 (T) (T) » vāyasa, 216 (T) (natural-inauspicious) gaya dhaya, 215 (T) base, 187 (T)-188 (T) „ siha, 217 (T) bitten, 187 (T)-188 (T) Lhara „ dhūma, 216 (T) black, 187 (T)-188 (T) sana 216 (T) bound, 187 (T)-188 (T) „ khara, 217 (T) broken, 187 (T)-188 (T) » 028a, 217 (T) dead, 187 (T)–188 (T) siha dhaya, 215 (T) departed, 187 (T)–188 (T) vāyasa » khara, 217 (T) destroyed, 187 (T)–188 (T) eaten, 187 (T)-188 (T) » 018a, 217 (T) misa „ khara, 216 (T) fallen, 187 (T)-188 (T) » sāna, 216 (T) killed, 187 (T)-188 (T) powdered, 187 (T)-188 (T) (good) rotten, 187 (T)-188 (T) » gayāya on dhayāya, 212 (T) torn, 187 (T)-188 (T) sīkāya, 212 (T) throngh 'question', 149 (T), 160 (T) if the Ayas are on the Āyas of the 161 (T) same and friendly category, 215 (T) ‘red resın', 149 (T), 153 (T) » Wharāya on dhūmāya, 211 (T) 'syllables', 149 (T), 193 (T)- » gayāya, 211 (T) 219 (T) » sānāya 211 (T) (Ayas) sūnāya dhayāya, 209 (T) dhayāya, 204 (T)-205 (T) sihāya oo dhayāya, 208 (T),209 (T) dhümāya, 204 (T)-205 (T) dhūmaya, 209 (T) gayāya, 204 (T)-205 (T) tāyarāya dhayāya, 213 (T) kharaya, 204 (T)-205 (T) dhūmāya, 213 (T) sānaya, 204 (T)-200 (T) » durayāya (1), 213 (T) sihöya, 204 (T)-205 (T) psihūya, 213 (T) > > ) 3) 15 3) 13 3 3 ·. ht 104 THE RISTAHAUTODAYA Rita (conid) Rita (cond) daydre 310 (T) lng woon in de form, 15 Andre, 910 (T) (T); 4T (T) through yellow plyment 119 (T); des ) pron, B1 (T) Hyled the Payatthe 17 (T) 40 (T) the form of m ploon, BT ("Pegatths Rile) appouring of the foar din d the lustrado, 17(T) moon In four dirations, 61 (T) plerond with Arton, 67 158 (T) 61 (T) R 68 (T) R outlingday night, 08 (T) night day amrityful flow becoming low (attar cooking), 01 (T) mora ( h 01 (T) toeling the run utfoold, 59 (T) Anding of a bodo in s bod-room, 61 (T) Hitchon, 61 (T) thread bearing lows then htuel, 13 () Insurplodows appearance of tho lamp, 41 (1) mooo, 41 (1) R rembling man, * (T) roolring for wron der 30 (T) b. moky barolop, 6.5 (1) to n 4 (1) thout the dead. der HT with three raspo, 80 (T) oud's own tooth hlook in e motrror 84 (T) nd 64 (1) hitto 84 (1) yellow 84 (T) others 04 (1) rid 84 (T) butto 84 (T) yellow ) ملط malog 41 (T) hole in the middle of the moon, 09 (T) stari, 09 (1) ran, 09 (1) Uns of collyrium in tho middle of the moon, DS (T) AD BO (T) ming lamp worming vrions forms, 48 (1) moon daging blood, B5 (T) vater 05 (1) wlog moon doky 66 (T) cmitting molus, B5 (T) fulling on wrth, 03 (1) tall od boles, 15(T); 47 (T) hering meny boles, (T) in Was soloer 6 (T) Ken abounding in bolum, 47 (T) wrtog verlow forms, 47 (T) talling on wrth, 63 (1) baring many hole, 03 (T) in blue color B4 (T) Juara, 47 (T) lng stan roolring for who daru, BO (T) on dbackerdos blood, 58 (TV nitar 30 (T) emitttog boks, 60 (T) Talling on wrth, 03 (1) fall of holes, 48 (T) herine medy boles, 33 (T) ·INDEX 165 39 23 (1) IISO . 9 > > > 1) Rista (contd.) Rista (contil) » sooing stars in blue colour, 5+ (T) drooping of neck ropeatedly, 26 (T) flames, 55 (T) by os not winkiny, 21 (T) rieces, 51 (T) fingers unable to effect a fast bondage, the form of a piece, 57 (T) folded lands not bring to Tarious forms, +6 (T) Samputa, 39 (T) pierced with arrows, 57(T) | hair falling off, 21 (T) ievolving foi seven days, mability to walk, 36 (T) 30 (T) Joints of fingers not cracking, 29 (T) tree as if burnt with firo, 49 (T) loss of memory, 36 (T) frost, 49 (T) pationco, 36 (T) styled the Pindattha', 17 (T), 18 the sonso of taste, 24 (T) (T), 40 (1) touch, 25 (T) (Pindattha' Rista) lustreless hudy becoming roodliko, motionlessness of eres, 20 (T) absence of movement of foet, 23 (T) nails getting cotton, 21 (T) „ hands, 25 (T) becoming fat all at once, 22 (T) non appearance of nose, 37 (T) the middle of eyelean 22 (T) blood coming out from the mouth, 26 brows, 37 (T) (T) » tongue, 37 (T) body becoming lustreless, 33 (T) non hearing of the noise in ears, 38 (T) breath choking repeatedly, 28 (T) „ ringing noise, 29(T) shaking, 33 (T) non-seeing of the pupils of eyes, 38 (T) cold wind coming out from mouth, 32 oponing suddenly of the closed up mouth, 21 (T) (T) 32 panting ceaselessly, 26 (T) nose, sbaking even when inactice, 22 (T) (T) , private parts sleeping much, 36 (T) with hand on head, 22 (T) cracking of fingers, 19 (T) sleeplessness, 36 (T) darkening of lips without reason, 27(T) stationariness of eyes, 95 (T) sweating of forehead, 20 (T) mouth teeth becoming black, 34 (T) darkening of nails without reason, 27 tip of tongue becoming very darh, 30 (T) teeth 27 (T) water drops falling from eyes without (T) reason, 34 (T) » tongue water on feet drying up, 31 (T) delicate pair of hands becoming black, hands 19 (T) 31 (T) styled the Rūvattha', 17 (T), 67 very tough, 19 (T), 68 (T), 107 (T) (T) ('Rūvattba' Rista) disappearance of big forehead marl, 30 (T) chāyāpurisa, a variety of the Rūvattha, disc of star not revolving with the 73 (T), 95 (T), 96 (T), 97 (T), 107 revolution of eyes, 35 (T) (T) disjoining of hands with great diff- (chāyaparısa) culty, 39 (T) seeing the shadow without arms, 104(T) 22 3 3 32 (T) 28 (T) 13 28 (T) 13 91 ·186 THE RISTASAHUCOAYA H n 1 Riqte (coull.) Rita (conid ) # woog the th dox tlthoat ofe, 101 soalng op 1 OD badov ulit vor of . OOK 8(T) font, 101 (T) doptog T8 (T) henda, 101 (T) born, 78 (1) head in the iky 100 (T) en lophant, 78 (T) hert, 103 IT) rod 81 (T) bip, 102 {T) torn to pm with uron 83 (T) Iced, 10 (T) clolm, 89 (T) P t pirt 103 (T) fron-spoun, (T) shank, 102T) shoulder, 1041 Ini , 63 (1) (T) ply oblgt, variety of the Rinutthe, LADOO, 83 (T) T* (T) (Vignobly.) plkon, AS (T) oung own abad y u ft varo block, 81 (T) sp., 83 (T) W g A1 (I) in d, 83 (T) buro ng with Bro, O (T) Yoping 4 (T) COTTd with roko, 80 (T) Tall 81 (T) not at all, 8(T) cat I hy black poopla, (T) 71 district 4, 79 (1) well, T6 (T) thadows, 70 (T) parashiy erley of the Rarattbe 86 (T) (Parsabaya) twalt thro th Parcobayi dollar to Nigahiye (T) Holds other. hedov u It rer crooked, 43 (T) faoe bent daw, 9 (T) tarded Do bend, 80 (T) deroid of Arme, SP (T) in tulon form& of a badalo, 78 T balr 89 (T) ball 18 (1) burd, PO (T) ·INDEX 167 3 1) 1 3 „ leg, 90 (T) 91 , nose, 90 (T) 13 39 ) 9) 3 13 3 77 19 > 13 . 13 3 09 Rista (contd ) 30, 6, 8, 9, 13, 17, 20, 34, 31, 6, 10, 12, 18, 21, 32, 7, 8, 15, 23, 26, 30, » seeing other's shadow as if it were devoid of head, 90 (T) 35, 33, 1, 6, 9, 16, 23, 26, 30, 37, 38, 34, 1, 6, 10, 14, 16, 22, 29, 31, 35, 36, hips, 90 (T) 39, 35, 7, 10, 13, 17, 21, 24, 26, 27, 28, 29, 31, 34, 35, 36, 1, 3, 6, 9, 12, 15, 18, 22, 23, 25, 27, 30, 32, 36, 38, „, knees, 89 (T) 37, 3, 5, 10, 11, 14, 16, 24, 29, 33, 34, 38, 4, 6, 7, 19, 23, 24, 26, 31, 38, 2, 3, 5, 9, 14, 16, 19, 20, 28, 30, 32, 36, 40, 1, 3, 7, 10, 13, 17, 22, 29, 41, 4, 5, 8, 36, 42, 13, 18, 27, 31, 32, 43, 3, 6, 8, 10, 13, 14, 16, 20, 23, 28, emitting blood, 90 (T) 33, 44, 3, £, 6, 9, 11, 13, 14, 17, 19, fut, 90 (T) 21, 26, 29, 31, 33, 34, 38, 39, 45, 2, 6, 9, 14, 15, 20, 23, 24, 29, 30, 32, 34, fire brand, 35, 37, 38, 46, 7, 13, 19, 20, 22, 24, 91 (T) 29, 32, 47, 5, 10, 14, 20, 27, 30, 33, 37, 48, 2, 7, 11, 17, 22, 27, 31, 33, vil, 90 (T) 37, 37, 49, 2, 3, 8, 10, 19, 20, 22, 26, 31, 32, 50, 5, 6, 70, 10, 16 (N), pus, 90 (T) 51-52 (N), 156 (N), p 83, 160-169 (N), 179 (N), see also Rıtthasam... water, 90 (T) ccaya Restakāstra, p 71, 1 (N) half, 88 (T) Rites, 107 (N) Rşabhadeva, 107 (N) having a face bent down, 88, (T) Rittă, 228 (T) Rotthasamuccaya, 258 (T), $80 also Rest asamuccaya composod by Durgadeve, 258 (T) having one foot, 89 (T) in three days, 258 (T) under directions from S&- hand, 89(T) myamadora, 253 (T) its date of composition, 260 (T)-261 laughing, 89 (T) (T) its immortality, 259 (T) treeping, 89 (T) Rock, 61, 18 » threefold, 17 (T) Roman Empress, 60, 23 „ types of, 69 (T) Romans, 59, 33, 62, 3, 8, 63, 30, 64, Rustasomuccaya, 1, 2, 2, 1, 5, 21, 29, 23, 66, 31 32, 5, 4 (in), 6, 4, 21, 7, 3, 12, 30, Rome, 62, 17, 63, 2, 64, 6 31, 8, 94, 9, 17, 10, 1, 12, 20, 23, revolution in, 57, 34 27, 31, 32, 13, 9, 21, 24, 26, 27, 14, 1, 6, 17, 31, 32, 34, 18, 8, 20, 3+, Sacrifice, 68, 13, 69, 27, 107 (N) 23, 5, 24, 24, 26, 34, 27, 23, 28, 31, Salt fish, 61, 20 34, 28, 10, 14, 16, 23, 27, 32, 34, Samantabbadra, 10, 15 29, 3, 6, 11, 17, 19, 22, 28, 30, 36, Samarūiccahaha. 235 (N) 39 11 33 99 11 35 turned away, 88 (T) 13 97 3) 3 3) 99 5 ·16A TIB RISTASALUCOAYA (8) سه ردادع Soundged . 71 1 (N) farine, & 16 BeddhlOnodant 90 33 201 (1) Betan, 67 8 Samhitus, 31.5 31 31 32 37 Borutal ( 11 (N); 31 (1) p. 60 1 (N) ( 36 (N) 13 (V) 110 (N) 119 Sunoklubi, 19 (1) (N) 114 (N) 134 (N 1.3(N),135 rtortul 13 (1) (N) 197 (N) 136 (N) 137 (N); latorba 13 (T) 183 (N) tuofuld, 19 (T) girana, 334 (T) 133 (T) 360 (T)-41 Semom, 66 0 (!) (T) BATID 8.DOLD, 68 6 Belenco, of otrology 61, 36 Babodluku 61 (N) of Draum, 67 13 sam dru, 1, 0 Umens and Porteou, 68, 30, 68, Bannat, 7 31 25 33,70 1 71, Vikraun, 7 2135 of Rutes, 56, 10 63, 31 6 i Rita l, 66, 35-0 68 31 81 Saw reperaugnhila, 17 33; 1a + 0 25 8 68 6 7 4L 8 10 13, 13 36, 49, I H0T of the Uokovo 38, 30 63, X 1,10 31 3 33; 3 1 1 & 9 Sertnohorks, 66 4 11 14 17 10, 91 44 - 7 10 H 343 (N) 13,16 18 90, 31 97 30 31 3L, 36 34, 40 45 4 7 0 14,15 40 33 5 Bonees, iro, O (T) Bones, 08, + (10) 30 39, 31 86 30 30; 46, &, 16 10 21 31 26 3• 36 471 7 10 18 Semunt of the world, 65, 38 object, (T 3 30 38 48 1 24, 8, 1, 1&3 Bez 88, 14 69 3 99 34, 36 30 48,3 4 3 8 12, 10 BLTHOUL, 69 3 (ln) 60, 3 () -0, 33 17 39 7 Shed - 70, 17 Samyamador, 154 (T) Shakespeare, 63, I (L) his wobleromonte, 11, 8-14, 307 (T) Hoob, 61, Papil of Banyumpong, 6,3 BRORTLAND, 08, 3 (10) Samyamatons, 90+ (T) Sboaldor 67 D Baponib, 37 0 13 419334 (T)- Bykne, 46, 10 *16 (T) 106 (N) p. 88, 334-45 Biddharth 8, 94 (N) POL 38 (N) Senlohn Bigas bodily 71, 16 Sin , 62 33 entorkru, 17 1 me depionkk alla Świdpurses, 93 (1) Suose, o of the fro type fur 825 82, 18 63,7 310 (T) 8 mouny 179 (N) 6. Idyoma Grhyuretra, 71, 7 (fp) δρυς σε 4 Hennipeta (Po monte h 11 (T) Brno, onth of the bright ball of Sawinth 260 (T)-381 (T) no tanti 6, RD 7 II, 10 voor also Dethue Jeo. Bter OL 12, 10, 70, 10 Bantipuths, 687 LOO Son Adha radiog B TO 1 (V) ulo. docto 64 18 71, 7 Sani p nm, 28, 13 Story v die Valaland Fuld Fores, Serseth R01 138 (N) 61, 1 (1) & rebotisdruulna 1, 0, 1J7 (1) Bely, th a low of, 85 # 38(N) p. 01 -8 (N) A 14, 1J8 (N) Swe's R71, 1 (N Sarmayan 10 (1) swolon, 900 (T)-001 (T) ول ·INDEX 169 Şamaticandra, 1, 10 San, 62, 16, 70, 17 Susruta Sanhılā, 34, 31, 35, 3, 8, 57, 5, 70, 4 (fn), 9 (fn) Sullanıpūta, p 71, 1 (N) Srapna, p 69, 1 (N) Streat, bloody, 62, 31 Swords, waving of, 64, 13 Upagiti, also called Gatha, 26, 7 Upamıtıbhavaprapañcāhathā, 5, 25,17, 35, 41, 9, 36, 42, 12, 43, 32, 44, 20, 49, 29, 31, 33, 50, 5, 7 Upanishads, p 70, 1 (N), 107 (N), 136 (N) Upası ytr, P, 69, 1 (N) Ulpāla, p 71, 1 (N) Uttar ajghayana, p 71, 1 (N), 172 (N) - - 1 Tāntric rituals, 56, 22 Vācaspatya, 178 (N) T'attvarthächigamasutra, 15 (N) Vagisvari, 183 (1) Teeth, black, 70, 5 Vāgvādını, 160 (T) Teigne o' Neill, 60, " (fn) 1 Varsāla, 233 (T) Terrors, 64, 3 Varahamihira, p 69, 1 (N) Tento of confucianism, 107 (1) Varahisamhetū, 35, 10, 16, 19, 22, 25, T'hānānga, p 71, 1 (N) 27, 28, 29, 31, 34, 36, 172 (N) The Beginnings of Christianity, 64, 1 Vardhamana, 150 (T) (fn) Varaprabodha, 5, 18 The Birds of the Latın Poels, 65, 5 (fo)' Vasantarājaścūkuna, 16, 19, 57, 5, P The Labrado. Eshimo, 66 1 (fo) 72, 1 (N), 172 (N), 173 (N) Thunder, 66, 23 Vayupuräna, 29, 1, 5, 8, 13, 17, 20, Tide, 66, 20 24, 57, 4, 70, 10 (fn) Tornado, 64, 9, 71, 7 Vedānta Sūti as, 107 (N), 136 (N) Tradition, 156 (N), 220-222 (N), P Vedas, 71, 14 91, 238 (N), p 92, 23S (N), p 93, Vedic, p 72, 1 (N) 243 (N) literature, 70, 2 Digambara, 44, 24, 49, 26-27 texts, 69, 2, 3, 5-19 Svetāmbara, 44, 25, 49, 16-17, Vedische Studien, p 70, 1 (N) 27-28 Votory, 56, 37 Svetāmbara and Digambara, 42, Vigāthī, also called Udgītı, 26, 9 10-11 Vimalā, 43 (T), 200 (T) Travels (foreign), 46, 10 Vipalā, 300 (T) Treatment, 31, 29 a variety of Gāthà, 26, 3 Trabhuvanasära, p 72, 1 (N) Viru, 1 (T) Trouble, 67, 16 Vivekavılāsa, p 72, 1 (N) TURNER, 65, 6 (fn) Vowels, 227 (T) Tyrannies, 64, 3 Vrddhicandrajı (Yatı), 42, 8 Vulture, 71, 5 Udgātha, 26, 25, also called Giti, 26, Vyavahārahalpa, p 71, 1 (N) 9, 16 Udgiti, also called Vigāthā, 26, 7 War, 57, 21, 65, 4, 65, 29, 69, 28 Udida, one of the five types of air, 229 between Āryans and Sakas, 57, 36 (T) between Germany and Russia, 57, 29 Uncommon occurrences, 60, 17 precursors of, 66, 10, 11 Unexpected adversities in England, social, 62, 21 Water, 70, 18 Unexpected situation, 60, 27 Weal, consideration of, 106 (T) United States, western part of, 65, 3 Weble, 17, 23, p 69, 1 (N) 57, 39

·110
THE RIRTABANUCOAYA
Il UTOSITY, 17 1 (in)
logram, 17 35, 9, 10 36, 8 &
Wom, opoldoratio of 106 (T)
11 14 17 19 11, L 35 38, 31, 34
Wat tratate H the Arcand pt 36; 31 13,5 & 10 11, 15, 16 41
upooted by mulettesh $1 (T)
18 3:42, 13, 19: 15, 1; 44 10;
frustrated 1 tbe foundant woda
46, 30 34, 36, 30; 19 1,6 13,
tod by nueda, 111 (T)
18 97 67 7; 70, 10 ( ), p. 711
(N) 36 (N) 106 (N) 10 (M)
Xenopbon 66, 3 (1)
+36 (N) 10 ();
Terres, 61, 12
Pogardine 30, 3, 17 31 36, 37 31
13 57 + p. 6h 1 ()
Y poredlere, 37 18 3 31, 3638
1 4 11 13 17 3 801 01-39 Zudinoul olgon Herond by vicked
(N); -39 )
planeti, 137 (T)

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IT The lalrulir Fimm ( 1nthropological Series of Gention Surrey no 14) Oltais 1916 Homacapdra (1) Pribrit Virtano Ed. Dr P l Vara Arhatunintnprnblahnen Sorics no 6 loono 1998 (2) Jordaan Irons Panorisa hartijATA Gani Tijagakamalakosare Serie Bombay 1080 (TS) 4th edition Imar Victor In dlagre dART Indo Antique Hirapuekin Grhynualme Imperial Garetter of India Oxford 1909 Not edition Tols 8 and 10 Inulimi Antiquary 1896 Jann Granthuterih Pub Svetäminen Join Conferenco Bombas 1909 Jaran Sahitin Subodhak (quarterly) Ed Janiraja Jian Vijayaji Bharat Jain Vidyalaya Poona Vol I (now defunot) Jinacandra Samterarangouilu (unpablwhed work) Jaunasigura Ratnaoudatatha Yobovijaya Jaina Granthamal, Bhavnagar 101" Journal of the Anvercan Oriental Society Vol er Kamikastm Keațilye, Arthordotra Trans Shamashastri Mysore 1929 Raoudarpena Ed Prof E. D Verks, in the Amals, BORI, Tol in Pts I-IL KOTA B Attaraya Aranyain Oxford, 1909 KALLAR A G Homerio Society London, 1913 Kuvalayandla en ortide by Jinavijaya Muai Pub BV (Hug ) Vol 9 Do, 1 and 2 Istydyma Srautardira LEOLILIG, A Bouché L Adrologie Grequire Paris 1899 Livy Amato III XII w m Handbhara Chitrashala Press Poona, 1932 1st odition HahoriTim Jidnabora Vol 11 ·BIBLIOGRAPHY 179 Maheśvara, Kāsyapasılpa, Anandāśrama Sanskrit Series, 10. 95, Poona, 1926. Maranalandıka (unpublished woik ieferied to by Daigadeva in the RS) MARTIN, E. W , The Birds of the Latin Poets. Matsyapurāna, Ānandāśiama Sanskuit Series, no 54, Poona, 1907 Meghavijaya, Varsam abodha, Trans. Popatlal Sakarchand Shah, Kikabhat's Pole, Ahmedabad, 1939. Milindapanho, Ed. V. TRENCKAER, James G Furlong Fund, no 5, 1928 Nanditūdhya, Gāthālaksana, Ed Prof H D VELANKER, Annals, BORI, Vol siv, Pts I-II Naracandia, Nāracandra Jaina Jyotış, Pub. 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A Scavar- BECK, Bonn, 1846 Prährit Parngala, Ed C M GHOSH, BI, Calcutta, 1900 Pujyapāda (?), Nidānamuktāvalı, Pub Jain Sıddhānta Bhāskara, Vol II, no 2, Arrah PUSALKER, A, D, Bhāsa, A Study, M L Präkuit and Sanskrit Series, no 7, Lahore, 1940, Ratnasekhara, Dinasuddhi, Pub Bhimsi Maneck, Nirnayasagar, Bombay, 1918. 1899 23 ·175 THE RIHTASA MUODAYA RAY E Antrahunt Paris 1876 Rgvoda Sacred Books of tho East Series Vols. I MI, S UI, UTI, MII, W IIY Dy and IIII. Samoddino Ed. Agamodaya Samiti, no 15 Surat SambhanAtha, Kakailano ( an unpublished work) Santuladhata Pub Bhestar Vaman Buus, Dhulia, Vol 12 Do I Sankhyana Grhyashtra Satapatha Brahmaman Seneca Qwan Naturalus SITLUB, St. John D Insh Titahoraft and Domonology Dahlin, 1903 Shakespeare King Johs. SHORTLA. E Maori Religion and Mythology London, 1883 Siddhara Upamatibhavaprapaſodbaths Ed H. JACOB, BI, Caloutta Stagada Ed. Agamodaya Samitz, no. 18 Surat Susruta, Sufruta Schild Ed J T ACUARYA & N R ACHABIL, Nirnayasagar Banbay 1998 TULEB Samoa London, 1884. Udayaprabhs Arambhanddhn, Pub Bhimgi Blanoak, Nirnaya wgar Bombay 1918 Vacaks Umaoviti, Tattodahudhegamosdira Ed. J L. Jada, Bibliotheca Jainica, Vol. I Arrah, 1920 Varhamıhıra, Panthi Suhud Trans Baladevaproved BLADA, Vyankateshwar Steam Proa, Bombay, 1997 (18) Vasantanija, Bhatt Voxantartjadwa mth tho commontary of Bhulnuoandra Gani, Pub Shridhor Jato sbunker Jaipar 1040 (VS). Payupidra Anandadramo Sanskrit Series Do 19 Poons, 1005 Vpidhaytvaka Karyapa Sathhud Nopal Sankt Sorian, no. I Nirnayasagar Bombay, 1088 WEBC History of Indian Literature Eng Traps., 1882 WATEJTI, Tistory of Indian Literature, Eng Trans, Vol. I Calcutta, 1987 Xonophon Anabu III ldjälkanitha Jalalooandrita Trans IL BL. Junt and 21 E. Jool Ahmedabad, 1939 Jogaraindhara Ed. E. R Narier Nimayasagar Bombay, 1938.

·" भुञ्जन् " 11, " . 16, " " " उद्धृत्य " " " " " " " " " " " " महार्थ 68, " Addenda et Corrigenda Read compiler foi compılor on page 14, 34th. & 35th. lines (Intro.) भुजान 5, 24th. stanza(Sanskrit Chaya) कूर 61st. गृहीतेन गृहितेन 11, 62nd. च्छाया छाया 87th उदृत्य 28, 158th हटाश्च द्रष्टाश्च 31, 176th नपयित्वा नापयित्वा 32, 182nd पहायसमयम्हि पहायसमयमि 33, 183rd (Text) शेषायाणा शेषायाना 37,210th. (Sanskrit Chaya) वागीशराजन्य ,, वागीश्वरापन्नक 45, 258th महदर्थ 45,258th. who was the who had 258th. (Eng. lord of the lesorted Trans.) lords of lear to the lord ning of learning Adbhuta Adbhuta 69, 29th. line (Notes) 11tes rights 1st predomin predomin- 71, 36th antly ently पापैर्मु- पापर्मु- 76, 34th, 95 15 4th Ayacaluka Ayacalika 80, 32nd ĀS AS 83, 28th 84, 16th. Ayas 86, 24th AS AS 87, 6th 87, 21st 88, Ayacakk.co Ayccalka 91, 27th Add but if we take it as वागीशराजन्य , solve it as वागीशाना राजन्य " " 70, " " " " " 79, " " " " " " » Ayas " " " " " 4th " " 93, " 31st.

·116
THB RI TARANTOWAYA
Road Vol. 18,00. I for Vol. 11 on page 94, 6th. lino (Notes)
पाम्
, 105, 19th. (Appondix)
गृखपे
n 107, 8th.,
121, 37th. (Indos)
» helt