·FOREWORD 1. The undersigned feels much pleasure in welcoming he present critical edition of a small selected portion of the great Jain Epic, Paumacaria. (Padmacarita, he life of Rāma). The Jain Literature in Prākrit, specially the extensive Agama Literature in Ardhazagādhi, was for many centuries a hidden treasure to Il excepting the Jain monks. A very valuable work, o doubt, was done by the publications of the Sacred tooks of the East Series, the Agamodayasamiti, the 'asovijayaji Jain Granthamala, the Jain Dharma 'rasārak Sabha and the like; but the real impetus to the tudy of Jain Literature and philosophy was given by be introduction of Ardha-măgadhi as a Second Lanuage in the University cources nearly twenty years ago. uring the last twenty years, the number of students aking Ardha-māgadhi as a Second Language for the Iniversity Examinations is steadily on the increase; the uts Colleges, one after another are undertaking the aching of Ardha-māgadhi, and teachers and scholars fc coming forward not only to bring out editions of aportant books, but to write original articles, essays nd criticisms on various topics of Jain Religion and Philosophy. It has, however, to be observed with retet that the original writings have not yet reached a |fficiently high standard of originality and critical servation, and many of the editions of old texts ve been nothing else but uncritically edited texts th careless translations and unnecessarily long annoions of not much worth. 2. The two sure indications of the development of : study of a particular branch of learning are (i) a istantial increase in the number of students and blars and (ii) addition of valuable critical editions ·IT and original articles and essays. There are possibly more than 300 graduates today with a knowledge of Ardha-māgadhi and the number of Ardha-māgadhi students at the several affiliated Colleges is well night above 1000. It is a matter of regret, however, that the University students prosecute the study of Ardha-māgadhi purely from a utilitarian viewpoint and almost all them give up their Ardha-māgadhi studies after gradua? tion. Although the number of scholars who have persist ed in their Ardha-māgadhi studies after the completior of their University career, does not exceed a dozen to day, the undersigned does not feel disappointed as he believes in the words of the Jain monk Haribhadrasiit who has remarked that even a single sincere religious devotee docs more substantial service to religion than a number of perfunctory devotees. The number of sincere Jain scholars is, bringing out day after day a lot of valuable information and raising many issues for dis cussion and debate. 3. The editors of the present edition have done their work in a thorough manner by consulting some rare manuscripts of the old epic and trying to give an authentic text. The important variants are properly discussed and attention of readers and critics drug21 10 the points that have still remained doubtful. Every effort is made to give an accurate translation of the text and the notes are written in a critical manner. The un dersigned camcstly desires that the work of the tuc editors is properly appreciated and encouragement is received by them in undertaking more works of th present tyre. K. V. Abhyankar 12th June 1941. Professor of Sanskrit & Ardha-mūgadh Gujra' College, Ahmedabad. Poona, } ·PREFACE The University of Bombay has for the first time prescribed Cantos 33-35 of the Paumacariya of Vimala- Suri for the students of Ardhamāgadhỉ reading for the . Y. Arts Examination of 1942. As the list of Textbooks published by the University refers to Dr. Jacobi's Editio princeps of the Paumagariya, we have adopted bis text in the main in the present edition. We have, however, inserted in the text, modern marks of punctuation which, it is hoped, will make the text easily readable. We have, in addition, fully collated it with the three manuscripts available in the Bhandarkar Oriental Research Institute. Poona and have noted all the important rarianis therefrom in the foot-notes to the text. We thus can claim to have presented the students of Prakrit with the text of the portion prescribed, edited critically for the first time. For the convenience of the students a complete English translation of the text has been placed just below the text. The translation has been made as literal as possible. The gist given in the beginning of each of thie Cantos, it is hoped, will greatly facilitate a close understanding of the text. The introduction contains 1 brief account of the Jāin Rāmāyanas and discusses he date and style of Vimalasari. The notes contain Sverything that a student of Prakrit and Jainism would equire for a critical and intensive study of the text

·It
It will be seen from the notes that we have adopted,
as far as possible, a philological attitude towards the
study of the Paumacariya which is a very valuable and
old specimen of the Middle Indo-Aryan.
We are, indeed, greatly obliged to Prof. K. V
Abhyankar for kindly going through the manuscript o
this edition and making valuable suggestions as well as
for writing a Foreword to it. We can never thank enough
our Guru Prof H. D. Velankar of the Wilson College
Bombay and our friends Dr. A. N. Upadhye and
Dr A M. Ghatage of the Rajaram College, Kolhapur and
Prof. K. R. Potdar of Gujrat College, Ahmedabad
for the sincere help they have given us in solving some
of the knotty points in the text. Our heart-felt thanks
are also due to Mr. P. K. Gode, the learned Curator of the
Bhandarkar Oriental Research Institute, for having
made available to us the Pauinacariya Vss in the
Govt. Manuscript Library at the Institute.
June roth 1941
S. P. College, Poona.
R. D.L.
NAG.

·ii Though the colophon does not mention the date of this Ms it appears to be comparatively old. MIS C No. 1154 of 1 891-95 ; Leaves 378 ; Size 11.5" X 5.4"; II lines to a page ; about 41 letters to a line; Comparatively modern handmade paper; Devanagari characters; handwriting legible and clear. Colophon: () The date of this dis is : 8687 919 T. Pie., 1835 A.D. It will thus be seen that, of these Mss A is the oldest and C the latest, B coming somewhere between them. We cannot say what Mss Dr. Jacobi might have used for his editio princeps, though it certainly presents an older recension than that of A, B and C. The Mss we have collated fall into two families : (I) A and C and (2) B. Ms C almost invariably agrees with A in simplifying the archaic case-endings and removing some of the obscurities presented by J Ms B, however, is interesting inasmuch as it manifests an inflated recension, which fact may also be clear from the of B (10600 as against that of A, 10500 ). Thus in the 3 cantos only in this edition, B adds 20 stanzas ( to each in cantos 33 and 35) and omits 2 (1 each from cantos 33 and 35). We have given the text of Jin the main and noted below it all the variants from Mss A, B and C. Paumacariya: a Purāņa The narrative literature of the Jains, like that of the Hindus is indeed very vast extent and varied in scope. It can be generally divided into three broad catagories as follows:

·iv This means that a Purāpa deals with five topics vis. (I) Creation, (2) secondary creation (or dissolution), (3) account of dynasties, (4) epochs between the Manus, and (5) the history of the various dynasties Vimalasuri, however, speaks of seven divisions or topics as constituting his Paumaçariya viz., ठिइवससमुप्पत्ती पत्याणरण लवकुसुप्पत्ती। foreat ThisHAT MYCKITT BETI II Pc. 132 1.e., (I) Origin of the Universe (fos-4c9fa), (2) Origin of the various dynasties (94eqfa), (3) Rāma's departure to the forest (TAT), (4) War between Rāma and Rāvana (tor), (5) Birth of Laya and Ankusa (ie., Kusa acc to the Hindus, many ofw), (6) The various existences ( 3toaluat) and (7) Emancipation from the worldly existence (F7qTout). The Paumacariya of Vimalasari is the oldest extant Jain Epic dealing with the story of Pauma (Padma i.e., Rāma). In the main, it is modelled on the Rāmāyaṇa of Vālmīki. The aim of Vimalasmi, however, is not a slavish imitation, in all details, of his Hindu predi cessor in the field, but his avowed intention is to present the story of Rāma in a realistic manner by removing the absurdities and improbabilities which were quito evident to him in the poem of Vālmīki. A few salient changes effected by Vimalasari in this regard may be noted as follows: "The killing of Rāvana by Laksmana who plays the part of the hero2; the nature of Raksasas 3 and Vānaras who are represented as the various tribes of the Vidyadharas who derive their totemic from the pictures upon their banners; the name 1. Read Pe. II 105–118 and Pc III 8-13. 2. Pc. 73.2134. 3. Pe. 13.14. 4. Pc. 6.86-89.

·dropping of the golden-deer incident"!; the birth of Sītā in the natural way and ennobling of the characters of Kaikai and Rāvaņa2. The Poem The Paumacariya is divided into 118 cantos the first thirtyfive of which are called Uddesaas (Uddeśakas) and the rest are called Parras (Parvans). It "contains more than 9000 stanzas, chiefly in the Arzā metre (which is the real metre of Prakrit poetry) though the concluding stanzas of each canto are composed in a variety of metres such as Sragdharā, Upajūti, Dodhaka etc. It is written in Jain-llāhārāstri barring a few traits of Apabramş'a here and there." The Style of the Paumacariya • The main interest of the poet being narrative and religious, the style of the Paumacariya is dry and monotonous in many places. In the midst of his narration Vimalasari is tempted to stop to dilate upon the various virtues of religious life, both ascetic and lay, the terrible results consequent upon sinful and irreligious behaviour, and details of Jain Cosmography and Mythology. The several Upākhyānas also areintroduced to impress upon 1. Dr A. M. Ghatge : "Yarrative Literature in Jain Māhārastri" (ABOR.L. XVI. 1-2) 2. D. L. Narasimbachar *The Jams Rāmāyanas", IHQ, XV.4 pp. 581-585. 3. The longest is the 8th with 286 stzs, and the shortest 18 the 60th with only 9 stzs. 4. Two other metrical curoutjen are ja Pc. 63. 79 which is a Dardaka with 81 syllbles in each fine, and 10 Pe. k3. 107-114 in Câmara, 5 es. (1) uninflected forms in the accu., (2) tho use of the participle 99, 3) Loc. sung. (fem.) forms like Fafe, (4) getupds in gl (5) Instr. Sing, termination T, for the pormal oil, n Italrit (6) aninflected nom. pla mas, like 4 9R14T etc. G. There are in all eleven if in the Pc.

·vi the reader the greatness and importance of Jainism and the advantages of following it faithfully. But these digressions, which to him must have appeared necessary. bound as he was by the convention of Jain narrative poetry, do not, however, detract from his greatness as a poet. For his style is marked by ease and dignity, fluency and simplicity and force and clarity." He can hold the attention of the reader and catch his imagination as much by his narrative power as by his picturesque descriptions He is at his best whilc scrmonizing as much as while describing the horrors, of hell and the pleasures of heaven, the frightful scene at the cemetary and the charming scenery of the garden, the mountain and the river. Further, “his vocabulary is rich and many Des'ı words are to be met with. The introduction of these words served the purpose of making the epic easy to understand for the common people, which was necessary for a work of religious and propagandistic nature. This popular nature of the work is also the cause of much grammatical anommly and the influence of the Apabhrans'a language.”2 The Author and his Date About the personality and time of Vimalasuri, the author of the Paumacariya, little more is known to us 1. The Kovalayamālā pays a good tnbute to Vimala's language in the followiug verse- जारिसय विमलको विमल को तारिमं लहइ अस्थ ! अमयमइयं च सरम सरस चिय पाइय जस्म ।। 2. Ghatge op.cil.

·vili of 777 A.D. mentions that our Vimalasari had also written in Prakrit another great Epic viz. Harivamsa. But unfortunately this work is no longer extant. At any rate, from the single work before us, we can, without hesitation, infer that Vimalasari was a man of great learning, well-versed in Jain and Hindu Religion, Philosophy and Mythology, as well as such temporal sciences as those of Astrology, Omens, Dreams, and the like. His Date According to his own statement, Vimalasuri composed the Paumacariya in the 53rst year A. V., i e., after the Nirvāṇa of Mahavira). Three different dates are given for the year of Nirvāja of Mahāvīra. They are:- (1) The traditional date riz. 527 B C. (2) Dr. K. P. Jayaswal's date riz. 488 B.C. (3) Dr. Jacobi's date viz., 467 B.C. They naturally suggest three different dates of the composition of the Paumacariya viz. (1) 4 A.D. (2) 43 A.D. (3) 64 AD. That is to say, if Vimalasari's statement referred to above is to be accepted, we have to conclude that the Paumacariya was composed in the first century A.D., no matter whichever date we accept for the Nirvana of Mahavira Assuming that Vimala composed this Epic when he was about say · forty--a man of mature intellect—he can be assigned to a period between latter half of the first century B.C. and the first half of the first century AD. I. पञ्चेव य वाससया दुसमाए तीसवरिसस जुत्ता। वीरे सिद्धिमुवगए तो निवद्धं इमं चरिय ॥ Po. 118.103 ·ix Dr. Jacobi, however, does not seem to accept the statement of Vimalasari as regards the date of composition of the Paumacanya. As the work itself shows traces of Greek influence due to the occrrence of terms like dināra, surangā and lagna as well as due to the mention of the Yavanas and the ſakās, Dr. Jacobi thinks that the work can have originated in the second or third century A.D. at the earliest. For, he assumes that the Greek influence cannot be traced in India before the third century A.D. The Nailavamsa to which Vimalasuri's teacher and grand-teacher, and probably he himself, belonged has been identified with Nāgendravansa or Nagendragaccha, which was founded towards the end of the first century A.D. according to the Sthritācali in the Kalpasutra. Allowing a few generations between the founder of the Nagendravamsa and our author, we can roughly assign him to somewhere between the latter half of the second century A.D. and the first half of the third centnry A.D. ऊणं अहरित वा जं एत्य कयं पमायदोसेणं । तं मे (गो) परिपूरेउं समन्तु इह पण्डिया सव्वं ॥ Pc 118.116. All rights reserved by the editors.

·ABBREVIATIONS 1) > 17 > 13 11 11 17 . 1 Pe. stands for Paumacariya. RPP Padma Purāņa of Ravisena. MI. Sanskrit English Dictionary by Monie Williams, Oxford, 1899 H. Hemacandra's Prakrit Grammar, Poona 1936 Woolner Introduction to Prakrit by. Woolner. 3rd Ed., 1939 Ghatge Introduction to Ardhamāgadhi by Prof A. M Ghatge, 1st ed. PLN Pāılaccachi Nama Māla of Dhanapāla. PSM Pājasadda-Mahahạnava by Sheth Hargovind Das Hemacandra's Des'i Nāmamala. Nominative Case. Accusative Case. Instrumental Case. Gen. Genitive Case. Loc. Locative Case. Voc. ,,Vocative Case.. Absolutive or Gerund. cf. & cp. » Compare, ref. refer or refers (to) pass passive (of) cpd. & Comp. compound. adj. adjective. adu. adverb. Sc. » Supply pr, & pre. present parti. participle DNm.,, Nom,» Accurs) - Instr. » 19 23 17 99 27 JI 27 Abso. 91 1) 17 99 27 ·ERRATA H . 28 Page Line.. Incorrect Correct 7 3 ममणं गमणं Tपणाहो मणाहो * रयणचित्त रयणचित्तं F, K47 18 become on (her) ears!” become (her)ears! 7 सीहोयरंमइपगमो सीरोयरं मडपगमो 8 वरउत्तिमणेडगे' वरउत्तिमणेढंगण' 10 याओ जाओ 30 26 of Rāma (Bharata), Bharata 36 7 पणामिऊण पणमिऊणं 38 9 रोमणासासिया रामेणसारि 40 24 crowing cawing 40 28 48 7 पहरेणुमलचइलणा 'पहरेणुमइलचलणा 48 21 ia (my) house into (my) house 48 22 Read the whole line thus -Turning to them he said, "Don't you, with your feet soiled by the dust of the road, defile... 51 परियणा इण्णा परियणाइण्या 53 10 परिवसनन परिदमन्ति 54 उण 51 3 वयणमेण वयणमेय 59 7 लाए लोए CO 21 (वरिम) (वरिस) GI उपडिय विडियपडियं " " 7 1 9 ·वज्जयण्णउवक्खाणं . तत्तो ते दो विजणा सीयाम्महिया कमेण वचन्ता । पत्ता य तायसकुलं वकलजटधारिणो जत्य ॥१॥ नाणासंगहियफलं यकिटुवण्णेण रुद्धपहमगं ! उम्परफणसवडाण समिहासंघायकयपुज॥ २॥ ,पविसन्ति तावसकुलं यासणविमोचयारकुसलेहिं । संभासिया य पयया सम्बहि तावसगणेहिं ॥३॥ वसिऊण तत्य रयणी पुणरवि वशन्ति अडविपहमगं'। दूसनयमिहरोहं पेच्छन्ति उ चित्तफूड ते ॥४॥ (1) Thereupon, those two persons, both of them (ic. lláma and Laksmana), 'nioring with Sítā, duly reached a settlement of ascetics where (lived ascetics) #caring bark-garments and matted-hair. (2) and (3). They entered the settlement of ascetics which was rich in many fruits, the paths and ways in which were covered with (स्द्ध) fallen (अक्ट्ठि) leases, which had in it, hears of bundles of fapgots of उदुम्बर, पनम and banyan trees. (There) they (who were) pious were addressed by all the hosts of ascetics (who were) adept in .(ofterios) reception with a scat and modesty. (+) Having stayed there for a viglit, they, once ngain, started along the paths and ways in the forest; and they saw the Citralota liaring a chain of peaks rising lugh •up (in the sky). 1. मरियपोग...c. 2. रामममिहानुवगरा 1. 3. B inserts lstan between and 3 of J. 4. नत्य अहं 1.

·4 Paumacariya नाणाविहदुमछन्नं नाणाविहसापयाण आवास । नाणापक्खिसमिद्धं गिरिनइयारुद्धसंचारं ॥५॥ कत्थइ सीहवियारियगयवररुहिरच्छडारुणं भीमं । कत्थइ सरभुत्तासियहत्थिउलविभग्गतरुनियहं ॥६॥ कत्थइ वराहकेसरिदढदप्पावडियजुज्झसंघट्ट । कत्थइ कढिणारत्थलबग्घचवेडाहयं महिसं ॥७॥ वाणरवुक्कार रवं कत्थइ किलिकिलिकिलन्तपक्खिगणं । कत्यइ. सीहभयदुयहरिणपलायन्तसंघायं ॥८॥ कत्थइ मत्तमहागयगण्डालीणालिगुमगुमायन्तं । एयारिसविणिओगं पेच्छन्ति य चित्तकूडं ते ॥९॥ (5) (The Citrakuta) which was covered by various trees, which was the resort of various wild beasts, which was full of various birds, and the. movements in । which were hindered by mountain streams. (69) They saw the Citrakuta of the following des. cription (lit. division : विनियोग. cd). In some places, it looked awful, being ruddy with streaks (EZT) of blood of huge elephants torn asunder by lions. Elsewhere, there were clusters of trees' destroyed by herds of elephants frightened away by Sarabhas (6): In some places, boars and lions were locked in fight with each other, with terrible fury. Elsewhere, there were bisons which were killed with blows, by tigers, in their hard and broad bosoms (7). In some parts of it, (nas to be heard) the noise of screeching of monkeys; while in others, the continuous chirping of a number of birds. Elsewhere, mere (to be seen) herds of deer running & fleeting away through fear of lions(8). Somewhere in it, were humming the bees lurking about the temples of huge and must elephants (9).

·Canto 33 5 - नाणातराभवाई नाणाविहसुरहिगन्धकलियाई । सायन्ति जहिच्चाए फलाइ वरसायकलियाई ॥१०॥ लीलाएँ वचमाणा चरम वि मासेसु साइरेगेसु । पत्ता अन्तिविमयं काणणयणमण्डियं रम्मं ।।११।। जणधणसमाउलं ते केत्तियमेत पि चोलिया विसयं । अन्नं पुण उद्देसं पेच्छन्ति अणुझियं सहसा ॥१२॥ वडपाययस्स हेटै उपविट्टामामिया य चीसन्ता । भणिो य राघवेणं, "लक्सण, देसो इमो विजणो॥१३॥ , मामा अकिटजाया उज्जाणटुमा य फलमरोणमिया । पुण्डच्छवारपडरा गामा यि य पट्टणायारा ॥१४॥ (10) (There) they ate to their heart's content, very tasty fruits, growing on various trees, and possessed of sweet fragrance of various kinds (11) Proceeding with ease they in a little more than four months, arrived at the country of the Avantis which was charming and adorned with forests and 'woods. (12) Traversing for same distance, the country, full of men and riches, they all of a sudden, beheld another place which, however, had been descrted by people (13) They sat and were comforted under a banyan tree and rested (themselves there) (Laksmara) was addressed by Rima, "Lah samana, this country (looks) dcsolatet (14) "Crops are grown on untilled soil, and the Lrces of the gardens are bent down with the weight of . . 1.Binserts 3 stzs. between lokllofJ2. वसायमयि A.

·Paumacarıya दीसान्त सरा विज्ला अछिन्नपउमुप्पला य पक्खामु । सयडेसु भण्डएसु य भग्गेसु विसठुला पन्था ॥१५॥ चणयतिलमुग्गमासा विक्सिरिया तन्दुला य णेगविहा । दीसन्ति बहुद्देसे जिपणा य जरग्गवो पडिया" ॥१६॥ भणिओ य राघवेणं सोमित्ती, “पट्टणं व गामं या ! लक्खेहि समभासे परिसमिया दारुणं सीया" ॥१७॥ तो लक्खणो वलग्गो नग्गोहं दीहविडववित्थारं । . रामेण पुच्छिओ सो, "किं पेच्छसि एत्थ सोमित्ति ?" let सो भणद, "देव वियर्ड रूवं पेच्छामि पव्वयसरिच्छं । सत्ततलधवलएसु य पासायसएमु परिकिण्णं ।। १९ ॥ fruits ; and even the villages abounding in fields of sugarcanes of go species, have the appearance of cities! (15)."The lakes are vast with their lilies and lotuses unharmed by (water-) bırds! The path-ways (here) are distorted owing to the carts and merchandise lying shattered and scattered (on them) (16) "There are seen scattered,, grams. seasamum mug, beans and rnce of many species, as well as old bulls. lying down in many places." (17) Saumitri (Laksmana) was further addressed 'by Raghava, “ Find out, hereabout some city or village, (for) Sītā is exceedingly fatigued. (18) Thereupon Laksmana climbed up a banyan tree, having an expanse of long branches. He was asked by Rāma, " Laksmana, what do you observe here?" (19) Said he, "Sır, I observe a site (or figure, 4) vast and resembling a mountain, encircled by hundreds of mansions, white and seven-storeyed. .

·Canto 33 आरामुज्जाणेहि य तलायसहसेहि वेढियं सयलं ! धणजणवयपरिहोणं दीसइ नयरं इमं वियर्ड ॥२०॥ एक्कं पेच्छामि, पह, पुरिसं अइचवलंतुरियगइसमणं" ॥ भणिओ य राघवेणं, "आणेहि इमं मह समीये" ॥२१॥ ओयरिय पायवाओ सोमित्ती, तेण आणिओ पुरिसो। रामस्स चलणजुयलं णमिऊण ठिओ समभासे ।। २२ ।।३. त भणइ पउपणाहो, “भद्द, को आगओ सि? किं देसो ॥ विजणो धणेण रहिओ साहमु एयं फुई मझ" ॥२३॥ सो भणइ “सिरीगुत्तो अहयं तु कुडुम्बिओ य वइएसो । ; एत्थागओ, महाजस, भणामि जं तं निसामहि ॥ २४॥ सीहोदरोत्ति नाम उल्लेणीसामिओ नरवरिन्दो। तस्स इह वजयण्णो दसउरनयराहिवो भिच्चो ॥२५॥ (20) "Surrounded by parks and gardens and thou• sands of lakes, this entire city looks hideous, deserted • (as it is) by wealth, populace and herds (of cattle). (21) "And, Sir, I see a man moving atn very speedy pace." He was spoken to by Rama, "Get him near me." (22) Getting down from the tree, Laksmana took: tlıc man to Rāma: Bowing down at the pair of "feet of •Rāma, he stood near him. (23) Rāma (Padmanātha) said to him, "Gentle Sır, whence have you come ? Why is (ths) country bereft of men and without wealth? Tell me this clearly." (24) IIe said, " I am Srigupta, a householder, corne here from another country-Listen, o highly-glorious one, to what I say. (25) There is a lord of Ujjain, an excellent king, 1. समीवं A. B. C. 2 तुरिअ गन्तूण माणिो पुरिसो B. 3. B nserts one stanza between 22 and 23 of J.. वइदेसोA. *. १ ·8 Paumacarıya . मोतूण तिहुयणगुरुं निग्गन्था साहयो य नाणधरा। अन्नस्स नमोकार न कुणइ सो चेव पुरिसस्स ।।२६।। निग्गन्थपसाएणसम्मत्तं वजयण्णनरवडणा। पत्तं जगविक्खायं किं न सुयं, देव, तुम्हेहिं ?" ||२७ ।। भणिओ य लक्खणेणं, “केणोवारण तेण सम्मतं । लद्धं ? कहेहि, एत्तो जायं मे कोउयं परमं" ॥२८॥ एत्तो कहेइ पहिओ, “देव, निसामेहि, तस्स साहूणं ।' दिन्नो जहोवएसो पढम सम्मत्तरयणस्स ॥२९॥ . अह वजयण्णराया पारद्धीफन्दिओ* परिभमन्तो। पेच्छइ मन्दारपणे निग्गन्थं साहवं एक ॥३०॥ Sinhodara, by name. His vassal (भृत्य), Vajrakarna, the king of the city of Dasapura, lived here. (26) “Except to the Lord of the three worlds, the Fetterless and the monks possessed of . knowledge, he, would not make obeisarice to any other person. (27) " Have you not, Sir, heard that king, Vajrakarna has achieved the universally known Right Faith by the grace of a fetterless monk ?" (28) Laksmana said to him, " By what means did be obtain the Right Faith ? Tell (me), I have a great curiosity in this regard." (20) Hereupon said the traveller, “Listen, Sir, • how first of all instruction in the jewel of the Right Faith was given to him by the ascetics: (30) Once, king Vajrakarņa, while engaged in hunting, saw in Mandāranya, a certain fetterless monk,- 1. अणगारे साहवे य णाणधरे A. C. 2. साहूण पसाएण A. C. 3. सम्मत्तरहियस्स A.C. 4 पाराद्ध A. पारद्ध C. पारधीपत्थियो B. 5 इडारपणे A.G. अणगार साहब एक्क A.C.

·Canto 33 9 - गिम्हें सिलायलत्यो मूरायवसोसिएसु अोस । साहोग्य भयविमुक्को समत्तनियमो दढदियो ॥३॥ वरतुरयंसमानढो कयन्तसरिसो अणादमिच्छत्तो । गन्तूण भणइ साईं, 'किं एत्य कुणसि पारणे' ॥ ३२॥ तो भणर समणसीहो, 'एत्य हियं अत्तणो विचिन्तेन्तो। अच्छामि रण्णमझे दुपवविमोक्खं च पुणमाणो' ॥ ३३ ॥ पुणरयि भणइ नरिन्दो, 'एयायन्यस्म भोगरहियस्स। यवि पि नथि सोमवं, कि अपहियं तुम साह ? ॥३४॥ विमयपसगामिमुहं नाऊण मुभामियं भणर साह, 'जंयुच्छोस अपहियं तं ते सम्बं निवेएमि ॥३५॥ (31) " (The monk) who was sitting on a stone-slab, in summer, liis limbs parclied up in the heat of the sun 'nnd was fearless like a lion; (rho) hnd completely observed the (sacred) vows, and ras of firm determination. (39) (Vajrakarna) riding an excellent horse, teambling the god of Death and steeped in wrong faith (it.: possessing wrong faith nithout any beginning), rent to the monk and asked hin, What are you doing in this forcst?' (33) Tlien spolc the best of the monks, Ilcrc do 1 live, in the midst of the forest, Pondering over the good of tlic suland seching to inahe an cad of misery;' (31) "Said the king again, "There is not an iota or luppiness to you remaining in tlus state and without any pleasures! What spiritual happiness, (then) 0, monk, will accrue toyou?" (35) "The monk sches that lin (Vajralarm) was inclined to indulgetee in kasual pleasures, uttered those wise words ; 'Since you ask me about it, I shall tell yo's all about spiritual good.

·10 Paumacariya . 'जे विसरलुपसत्ता ते अप्पमुहेण वञ्चिया मूढां । भमिहिन्ति भवसमुद्दे दुक्खसहस्सार पावन्ता ॥३६॥ हन्तॄण विविह सत्ते इमस्स देहस्स पोसणटाए । आयसपिण्डोव्य जले जाहिसि नरए निरभिरामे ।।३७॥ नूणं तुमे, नराहिय, न य विनायाओं सत्त पुढचीओ। 'याहुनरयसलाओ घोराणलपजलन्तीओ ॥ ३८॥ दुग्गन्धा दुप्फरिसा नरया ससिसूरबजिया नि ।' पुडपायकृडसामलेिकरवत्तऽसिवत्तजन्ताई ॥३९ ।। एएमु पायकम्मा पक्सित्ता जीयहिंसया दीणा । चम्युनिमिस पि सोफ्वं न लहन्ति, लभन्ति दुपखाई॥४०॥ (3G) “l'ools, they are bereft of spiritual happiness, being addicted to sensual pleasures: they shall whirl about in the ocean of worldly cxistence, suffering (lil. getting पावन्ता) thousands of niiseries. (37) “Killing various creatures for the sake of the nourishment of this body, you slull go down to the cheerless licll like an iron-ball into the water. (34) Verily, 0 hing, you know not the seven cartis (1) crowded with many fiells, and blazing with terrific fires. (39) (These liclls) are always foul of smell and harsh or touch, and without (thic liglet of) the moon or • the sun; tlere are in it, पुटपार', टगाल्मलित, sans, swordblades and other machines (of torturcs). (40) "Cast into these, the wretched sinners who Lill living beings, do not obtain plensure even for a wink, (but) have miseries (insteal). 1. अपाहिएण . ' कारपट्टाए ।

·Canto 33 11 . . ते परिसं महन्तं दुक्खं पायन्ति बिसयमुहलाला। ताप चिय अपहियं केरिसयं होइ पुरिसाणं ॥४॥ किपागफलसरिच्छं विसयमुहं अप्पसोक्खबहुदुक्ख । अहियं वजेहि दमं करोहि जं तुझ अप्पहियं ॥५२।। तेहि कयं अप्पहियं जेहि उ गहिया महव्यया पञ्च। यहवागुम्ययनिरया, सेसा दुक्खाणि पावन्ति ।।४३॥ • धम्म काऊण इहं पाविहिसि सुरालए परमसोपत्र । दुक्वं अणुहवासि चिरं नरयम्मि गओ यहम्मेणं ।। ४४॥ एए मया अणाहा निच्चुचिग्गा भउद्दया रणे । 'मा हणमु रसासत्तो हिंसं तिविहेण वज्जेहि' ॥४५॥ -(41), “' Such great misery do they obtain, (they) who are given to the pleasures of the senses. What itual good can there be for these men ? (12) "::The pleasure of the senses is (bitter) like a fruit of the Kimpāka tree, and results in 1 ttle happinessand abundant misery. Avoid this, (which is) untholesome. Do you that which is beneficial to your self. (48) They have secured spiritual good who have taken upon themselves, the five Great lows, or who are greatly devoted to the fire Lesser Vors. The rest become (get) miserable. (oking).you. will, by the obserrance of Piety obtain great happiness in the celestial abode; (on the other hand) by reason of impiety, you will go. to hell and (there) you will suffer from (lit. experience) misery for loc (45) ":Do.not, enslaved to tastes, kill these ani-- mals (or dcer) that are helpless, and always frightened 1. परिआ B.

·-12 Paumacariya एएमु य अन्नेमु य उयएससएम बोहियो जाहे। ताहे तुरामायो योयरिउ पणमई साहुं ॥४६॥ तो भणई, 'कयत्योऽहं विमुक्कपायो न एत्य सन्देहो। जो मुरनरसंपुज्ज साहुस्स समागमं पत्तो ॥१७॥ निग्गन्याण, महायस, दुक्करचरिया अहं पुण असत्तो । पन्चाणध्ययघारी गिहत्ययम्मे अभिरमामो॥४८॥ एवं गिहत्यधम्मं घेतूण नराहियो समुल्लवद । 'जिणसाहवे पमोतुं अन्नस्स सिरं न नाममि ॥४९॥ अह पोइयझणं सोसाई पूएद परमभावणं । उयवासं चिय गिण्हद राया उल्लसियरोमन्चो ॥५०॥ and that run through fear in the forest. lvoid violence in the three ways.' (46) " When (he) was instructed (by the monk) with these and hundreds of other words of) adrice (Vajrakarna) getting down from (his) horsc bowec -down to the monk. (4) " Thereupon he (Vajrakarma) said, • Blessed am I and freed from sin, there is no doubt about it, since () I have met a monk whose contact is prized liiglels by gods and men (alike). (49) .."O far-famed one, difficult to observe is the career of the Fetterless; I, however, am weak (to adopt it). I shall, (therefore), be pleased to oliserve the religious life of a linuse-holder, accepting the five Lesser Vows.' (49) " Ilavio; thus accepted the liousc-holder's life, the king spoke, Except before the Jain monks, I will not breed (my) head before any one (50) "Then, lie (the ling) worstapped with great 1. मममान तु A.C. अभिग्मामोद A. C. अहिरमामि (?) B. .३. न पनवेमि ।.पा (न) मेमि...

·Canto 33 13. उववासियस्स साह कहेइ परमहियं निययकालं । जं काऊण गिहत्या भविया मुच्चन्ति दुक्खाणं ॥ ५१।। सागारनिरागारं चारित्तं दुविहमेव उवइटैं। सालम्वणं गिहत्या करन्ति, साहू निरालम्यं ॥५२॥ पञ्च य अणुव्ययाई सिक्खाओ तह य होन्ति चत्तारि । तिष्णि य गुणव्वयाई चन्दणपूया उवइट्टा तो वज्जयण्णराया जिणधम्म गिहिऊण भावणं ।। पविसरइ निययनयरं बहुजणपरिवारिओ तुट्टो ।। ५४ ।। devotion, the ascetic who was a source of delight. Theking also, full of horripilation, observed (took upon him. self) a fast. (51) " The monk (then) expounded to him (the - king) who had obserred a fast, the. supreme good that lasts for ever, achieving which the house-holders, the worldly beings, get freed from miseries. (52) " Holy life is said to be tro-fold only : that for the laymen and that for the houseless (monks). The laymen observe (7<fra) the (former one which is) conditioned, (while) tihe monks observe the (latter which is) unconditioned. (53) “ (For the laymen) are laid dona (1) five Lesser vows, as well as (ii) four Disciplinary Vows, (iii) three Meritorious Vows, and (iv) Homage and worship (of the Jains). (54) "Thereafter, king Vajrakarra, haring, with devotion accepted the Religion of the Jinas, proceeded to his city, pleased (at heart) and accompanied by a large retinye of men. 1. B. inserts one stanza between 53 and 51 of J.

·14 Paumacariją गमिऊण रयणिसमयं मज्जियजिमिओ मणेण चिन्तेइ, । 'साहोयरस्स विणयं कह तस्स फुडं करिस्से हैं ।। ५५ ।। चिन्तेऊण सुमरि कणयमयं मुद्दियं इहङ्गुट्टे । कारेमि रयणचित्त सुवयजिणविम्वसंनिहियं ॥५६॥ सा नरवईण मुद्दा कारावेऊणं दाहिणगुटे । आबिद्धा रापणं हरिससमुल्लसियगत्तेण ॥५७ ।। सीहोयरस्स पुरयो काऊणगुष्ट्य निययसासे । पणमइ जिणिन्दपाडिमं ससंभमो लोगमज्झम्मि ।। ५८ ।। परिनुणिय कारणेणं केणइ वइरीण साहिए सन्ते । दसउरयदस्स रुट्टो गाढं सीहोयरो राया ॥ ५९ ।। (55) “Passing the time of night, he thought to himself, after bath and meal, 'How (possibly) can I, day, publicly, show modesty 'to that (king) Simihodara ?" (56) “Thinking thus and recollecting, (he said to himsell) 'The golden ring on this finger, I shall get inset (or decorated) with jewels and possessed of an image of Suvrata, the Jina." (57) "Having got fashioned such a ring, the king, the lord of men (acafet) put it on the finger of his right band, his limbs tingling with delight. (58) "Placing (his) folded hands on his head, in the presence of (king) Suuhodara, he saluted hastily, the image of the great Jina, in the midst of the people. (50) Ilaving learnt of (this) which had been told 'to him, by an enemy (of Vajrakarma) under some pretext 1. चिततेण स(मुमरिय A, " हरिसवसुम्मिन्नगतेण .A. Probably followed by c. 3 काऊगंगुट्टिय A. 4. ससंभम B. 5. परिमुगियकारणेणं A. C. next " .

·Canto33. 15 - तो सत्ययलसमग्गोमाणी सन्नद्धबद्धतोपोरो। . चलियो दसडरनयर उपरि चिय यज्जयण्णस्स ॥ ६॥ तापच्चिय तुरयगई। वेणुलया गहियकरयलो पुरिसो। गन्तूण वज्जयण भणइ तओ, 'मे निसाहि ॥६॥ अणमोकारस्स, पह, स्ट्रो सीहोयरो सह.यलेणं । आगच्छद तुरन्तो तुझ यहत्यं सवडहुत्ती ।। ६२ ।। एवं नराहियो सो कणवि तुह वेरिएण अक्साए। अयसेण इहागच्छद फरेहि हियइच्छियं जं ते॥३॥ तो भणइ वजयणो, को सि तुम, फत्य देसयत्यन्यो । कह वा नरिन्दमन्तो एसो ते जाणियो भणह' ॥४॥ (केपइ कारणेण-निमित्तन), king Sirthodira got exceedingly angry with the lord of Dasapura (ie, Vajrakarra). (60) Thereupan; equipped with armour and quiver and accompanied by the whole of his force, the haughty Simbodara, marched towards the city of Daśapura, agains Vajrakarna himself. (61) Just at this juncture, a certain inan, bamboo stick in hand and going on horseback, approached Vajra karna and said, “(Please) listen to me. (62) Sire, King Sirihodara is angry with you for your failure to salute him; and he is marching agains you very fast, along with his fórce with a viess to kil you. (63) "In this manner that king, some enemy o yours having told him (about it), 'is surely marching .here. May you do what you deem fit!" (64) Then said Vajrakarma, "Who are you? Wha country do you hail from ? And tell me, how is it tha this plan of the king is known to you.' 1. तुरियगई A. 2. वेत्तलया A. ३. भे for ते B. . . - " . .

·16 Paumacariya सो भणइ, कुन्दनयरे नामेणं सहसंामो यपिओ जउणा तस्स वरतणू पुत्तो वि-य विजुयङगो हं ॥६५॥ पत्तो य जोवणसिरी उज्जेणी आगओ वणिज्जणं 1. दट्टण अणङ्गलया येसा आयल्लयं पत्तो ॥६६॥ वसिओ य एगराति तीऍ समं तिब्वनेहराएणं । कढिणयर चिय बद्धो हरिणो जह वागुराए व्य ॥६७।। जणएण मज्झ निययं समज्जियं जं धणं असंखेन्ज । तं छम्मालेण, पह, विणासियं मे दुपुत्तेणं ॥१८॥ जह कमले व्य महुयरो आसत्तो तह य कामगयचित्तो। महिलाणुरागरत्तो किं ण कुणइ साहसं पुरिसो ॥ ६९ ॥ (65) Said the man, "There is, in-Kundanagara, a merchant, Sabdasangama by name ; his wife is Yamunā and I, Vidyudanga, am their son." (66) “Attaining to glorious youth, "I went to Ujjain, on business (There) having seen a courtezan, Ananga. latā, I got restless (on her account). (67) "I stayed there for a night in her company, with ardent and passionate attachment, and was very deeply entangled there, like a deer in a snare. (68) What immense wealth had been acquired constantly, by my father, (all) that, O Sire, ivas squan. dered away within six months by me, an unworthy son. (69) "What rash deed will not a man do, who is passionately attached to a woman, his mind carried away by love like a bee that is attached to a lotus, 1 B inserts One stanza between 65 and 66 of J. 2. अणदगलय A. 3.वे. 4. अणग्घे B.

·Canto 33 17 . अहंसा सहाऍ पुरओ निन्दन्ती निययकुण्डलं मुणिया । एएण असारेणं किं कीरइ कण्णभारण' ॥ ७० ॥ मणइ य 'यहो कयत्या घन्ना सा सिरिधरा महादेवी । उत्तमरयणाइदं सोहइ मणिकुण्डलं कण्णे ॥ ७१ ॥ अहयं कुण्डलचीरो रायहरं पन्थिओ निसि पमोसे । सीहोयरं मुया मे पुच्छन्ती सिरिहरा देवी ।। ७२ ।। 'नरवइ, न लहसि नि कि उब्धिग्गो सि. दारुणं अजं सो भणइ, 'मज्झ निद्दा कत्तो चिन्तासमाउलमणस्स ॥७३॥' मह विणयपराहुत्तो न मारिओ जाय, सुन्दरी, दुटो । दसउरनयराहिवई ताव कमओ मे हवा निदा॥७॥3 (70),:"Once she (ie, Anaigalata, the courtezan) was seen (by me) deprecating before her female friend, her own ear-pendants (in these words) 'That use is this worthless load of ears (to me) ?" (11) And she said, "Oh! (hor) fortunate and bleassed (is) that Sridharā, the chief queen! (How nicely her) jewelled pendants, studded with excellent gems, become on (her) ears!" (72) " (At these words of hers) I set out, for the palace, early at night, with a view to stealing the earpendants (of Queen Sridharā). (There) I (over-) heard Queen Sridharā ask King Sinkodara, (13) ""0 lord of men, you do not get sleep to-day: why are you so much (lit. lery much दारण) distracted ?" (74) 'O beautiful one' (said he ), 'so long as the wicked king of the city of Daśapura ho is immodest towards me, is not killed, how can I get sleep?' 1. कत्तो चिय वाउलमणस्स A. C. 2. कहं B. 3 B. inserts one stanza between 74 and 73 of J. - .

·18 Paumacariya सुणिऊण वयणमेयं तो हं मोत्तूण चोरियं तुरिओ। एत्थागओ, नराहिव, तुज्झ रहस्सं परिकहेउं ॥७५।। जाव च्चिय उल्लावो एसो वट्टइ सभाएँ मज्झम्मि । ताव चिय बलसहिओ पत्तो सीहोयरो राया॥७६।। सो गेषिहडं असत्तो तं नयरं विसमदुग्गपाया। 'परिवदिऊण सयलं पुरिसं पेसेइ तुरन्त ॥७७।। गन्तूण वजयण्णं सुनिट्ठरं भणद सामिवयणेणं । 'मुणिउच्छाहियहियो जिणवरगन्धं समुव्यहसि ॥७८॥ दिनं मए पहुत्तं भुञ्जसि विसयं जिणं नमसेसि । मायाऍ यवहरन्तो कह मझं निखुर्द फुणास ।। ७९ ।। (75) "IIcaring these words and then abandoning (the idea of) theft, I hastened here, O king, to commu. nicate (this ) secret to you." (70) As this talk was going on in the Durbay, just then, there arrived King Suihodara along with his force. (77) Unable to capture that city which was duricult (to capture) due to (its) forts and ramparts, le (Simhodara) laid siege to the whole of it and forthwith (तुरतं) dispatched a messenger (lut. man) (to Vajrakarma). (78) Having gone to Vajrakarna, the bchest of This master, the messenger said (to liim) very harshly, With your heart inflamed by a sage, you possess pride for the great Jina! (70) "It was by me that the dominion was bestowed (on you); you enjoy (my) territory and yet you salute the Jinal, Rchaving thus, deceitfully, how would you gire delight to met 1. सुग for दुग्ग B.

·Canto 33 19 जइ मज्झ चलणजुयलं न.नमसि र वस्जयण्ण आगन्तुं । तो निच्चएण तुझं न य जीयं नेय रज्जते ।। ८०॥ तो भणइ वजयण्णो, 'मह विसयं साहणं पुरं कोसं । सव्यं च गेण्हड इमं धम्मद्दारं च मे देउ ।। ८२॥ एंसा भए पइन्ना आरूढा साहुसंनियासम्म । एयं ते परिकहियं अमओ हं न य विमुश्वामि' ॥ ८२।। गन्तॄण तत्य दूओ सम्वं सीहोयरस्स साइ। स्टो रोहेइ पुरं विसयं च इमं विणास्लेइ ।। ८३॥. एवं ते परिकहियं देसविणासस्स कारणं सव्वं । एत्तो गच्छामि अहं सुन्नागारं इमं गामं ॥ ८ ॥ .(80) "If, O Vajrakatna, you do not come to my feet and salute me, then, surely there shall be neither kingdom nor life for ycu." (81) "Then said Vajrakarra, “ Let him (ie, Sirihodara) take away, everything, my territory, force, capital, and treasury; but (च =नु) let him (only) leave the door of Piety open to me. (82) “This vow I have taken in the presence of an ascetic; and I tell you that I won't give it up until I am dead." (83) " The erroy (then) went to Sirithodara and . told him everything; and the latter, getting angry, besieged the city and laid taste this territory, (ref. St. -23 supra). (84) " Thus have I told you completely the cause of devastation of this territory. Now I go to this town with its buildings empty and deserted (by the people). . 1. देस B.

·20 Paumacariya . डझन्तम्मि य विसए मझ वि निययं कुडीरयं दड्ढे । भज्जाएँ पेसिओ हं घडपिढराणं इहं देव ॥ ८॥ एवं चिय परिकहिए दट्टण (इ) दुक्खियं दयावनो। पउमो देइ महन्धं निययं कडिमुत्तयं तस्स ।। ८६ ।। पणिपाऊण गओ सो निययघरं देसिओ अइतुरन्तो। पउमो वि भणंइ एत्तो, 'लक्खण, वयणं सुणसु मज्झं ॥८॥ 'जावच्चिय न य सूरो सुदुस्सहो होइ गिम्हकालाम्म । ताच इमस्स समीपं पुरस्स भूमी गच्छामो'१॥८८॥ यह ते कमेण पत्ता दसङ्गनयरस्स वाहिरुदेसे । चन्दप्पहस्स भवणं घोऊण अवटिया तत्य ।। ८९ ।। पंचपरिस्समखीणा सीया' दट्टण लक्षणो सिग्धं । पविसरइ दसरं सो अणुणाओ दारपालेहिं ।। ९० ॥ (85) " In this territory which was on fire, my cottage too was burnt dorn; and, sire, I am sent there by my wife for the sake of jars and pots. (86) When this had been told (him by the man), Rama (Padma), seeing (him) miserable, was moved to pity; and gave him his own very costly waist-band. (87) Bowing down (to Rāma) that stranger quickly started liomeward. After this. Rūma (Padma) said, "O Laksmara, listen to my words. (88) "Even before the sun gets very unbearable, in summer, let us go to (sonme) place rear this city. (89) Then gradually they reached the sanctuary of Lord Candraprabha, outside Dasiiganagara (i..., Data. pura). Ilaving offered their prayers (to Candraprablus) they stayed there. (00) Finding Sita, tired due to the fatigue of 1. दटूपय A. B. ",". भूमि पगच्छामो A. C. 3. सी .. C. 4.सीयंA.C.

·Canto 33 : 21 . दिट्टी य वनयण्णो तेण वि संभासिओ नियिट्रो य । भुम्जावेहि लहुं चिय एवं भणियो य स्यारो ॥९॥ तो जम्पर सोमित्ती मज्म गुरु जिणहरे सह पियाए । चिट्टा तम्मि यमुत्ते न य ह भुज्ञामि आहारं ।।९।। भणिओ यारवई नरवाणा यन्नपाणमाईय.. एयस्स तुम निययं देहि तुरन्तो यराहारं ॥१३॥ तं लपपणेण नीयं भुत्तं विय भोयणं जहिच्छाए । सत्यगुणेहि यि पुणं अमयं च तणू मुहावइ ।।९४॥ तो भणइ पउमनाहो, पैच्छनु, सोमित्ति, यजयपणेणं । अमुणियगुणेण अम्हं यपहरियं परिसं फ।।९५॥ (going hy) the rond, Iaksniana, quickly, entered Dasa. pura being permitted by the door-Keepers. (91) llc saw Vajrakarạn, and was in return, spoken to by him, and was scated. Then the cook was asked · hy him (Vajraharna) to feed hini (Inksmana) quickly. (2) At this, said Lakşmann (Saumitri), "My clder brother is staying with his wife (there) in tlic sanctuary of the Jina. I shall not cat nny thing so long as he has not taken (ans) food.' (13) Thic stewaril, then, was onlcred (br the king), "Give lim (ir., Lokmann), immediately (unl) witlwut Kul. cxcellent fonel, water etc." (08) Laksinana miticd tie foxxl (to lima); arrl they all atc it neconlior to their pleasure (lit desire). (95) Texn vaid lord l'adma (Nama), "Inoh? Jaksniina, hor Vajrakant, (through) ignorant of our qualitics, lias done us such ! (or has dore such A **d thing for us). " -re- 1.मा.

·१ . 11 22 Paumacariya जिणसासणाणुरत्तो अणनदिट्टी दसङ्गनयरवई ।। जइ पाविही विणासं धिरत्यु तो अम्ह जीएणं ।।९६।। गन्तूण, लक्षण, तुमं सीहोयरपत्थिवं भणसु एवं ।। सम पीई करेहि सिग्धं समयं चिय वज्जयण्णेणं ।।९७॥ -"जं आणवेसि" भणिऊण लक्खणो अइगओ पवणवेगी। सिविरं चिय संपत्तो कमेण पविसरइ रायहरं ॥९८॥ अत्थाणिमण्डवत्थं जंपइ सीहोयरमइपगम्भो । भरहेण अहं दूओ विसजिओ तुज्झ पासम्मि ।।९९॥ आणवइ तुम भरहो समुदपेरन्तवसुमईनाहो । जह ‘मा कुणसु विरोहं समयं चिय वज्जयपणेणं ॥१०॥ (96) " Ftc upon our lives, if the king of Dasaiga (Dasapura), devoted to the teachings of the Jina, and of undivided faith, were to meet with destruction. (97) " Laksmana, go you to King Sitmlhodara and say to him thus, 'Quichly make friends with Vajrakarga.' (98) " As you command (me, Sir)", said Laksmana and departed with the speed of the wind; reaching the camp (of Sumhodara) he gradually entered his palace, (99) —and the bold one said to Sunhodara, sitting in the Durbar-hall, “ By Rāma (Bharata) am I sent to you as & messenger. (100) "Rima (Bharata) the lord of the sea-bound earth commands you thus: 'Do not entertain hostility to Vajrakarna.' 1. पीद A. C.2 B inserts one stanza between 9s and 90 of J. 3:ज एव पुच्छिमओ मो जंपद लच्छोहरो मइपगठमो B. सीहोपर महपगमो A.C.

·21 Paumacariya केइ भडा सहसत्ति य उक्कड्ढेऊण तन्य छुरियाओ। "सिग्धं चिय संपत्ता तस्स चहत्थुज्जयमईया ॥१७॥ संवेढि पवत्ता मसगा इव पच्चयं समन्तणं । अह सो भझियमणो जुझइ समं रिउभडेहि ॥ १०८॥ करयलघायाहि भडा केएन्थाहणइ चलणपहरोहिं । जङ्घायलण केई केई पाडइ भुयवलेणं ॥ १०९ ॥ • जोहेण हणइ जोहं पण्हिपहारेण कुणइ निज्जीवं । अन्नं विदिन्नपट्टि वज्जइ य अहोमुहं पडियं ॥ ११० ॥ एवं सा भडपरिसा भग्गा दण: उट्टिओ राया। सीहोयरो तुरन्तो मत्तमहागयवरारुढो ॥ ११ ॥ sternation, was full of various threatening gestures' and buzzed with many a deprecatory word. (107) Some frärriors, forthwith dret out their daggers and rushed at him (Laksmana) with their minds bent upon killing him- (103) -rand began to surround him all around, like flies a mountain llc on lus part, with a dauntless heart, began to fight the soldiers of the enemy, (109) Some of the warriors the slapped with the palm of his land, while others he kicked with the strokes of his feet. Some he felled down with the force of his shanks and others he toppled down with the strengtb of his arms. (110) IIe dashed one soldier against another; Lilled (one) with a kick of his heels, and broke the back of another, sparing (as oiding) luim that lay with his face hung down. (111) Seeing that lost of soldiers scattered (about) 1. त वेदिउ A.C. 2. वरयलधाएहि A.C. 3. एवं मो भापरिमं नग्गं दम A. C. (C. no यश्रुति). , + ·Canto83 25 हयमाणपहियजोहं भग्गं तं रिउयलं पलोपट | hindi तुरयरहकुञ्जरेसु य अनेसु भटेमु यद्धकवएमु । येइ लक्षणं मो मेहो प्य रवि जलयकाले ॥ १२॥ दळूण आययन्तं रिउसनं सन्मयो समन्ते । सोमित्ती गयखम्भं उम्मूलऊण थभिटो॥३॥marwar गयनुरयदाम्पियमडे पहणइ परिहत्यदच्छउच्छाहो | m4 चक्कंघ समाइद्धं तं रिउसेन ममाडेइ ।। ११४॥ . दसउरनयराहियई जणसहियो गांउरनिविटी ।। ११५॥ 'साष्टत्ति साह' लोगो जंपद, 'पणिमण धीरेणं । भग्गं मुहडोणीय सीहेण व मयफुलं सयलं' ॥ १६ ॥ thus," King Sitiilodara quichly mounted an excellent and huge clephant ia rut, (112) and with the lielp of his forses, clariots, elephants and other armoured warriors, he surrounded Taksmarn. like a cloud the sun during the rains. (113) Sccing the army of the enemy rush towards hin on all sides. Laksmara stood up against (encountered) it having uprooted av'tleplant's post. (118) with an enthusiasm, keen and alert (परिहत्य), Bac struck the lunghty warriors on clephants nad horsc. back and whurled round that hostile army klc a rotating wheel. (113) Tic king of the city of Darapura, stationing Jimself at the gate of his town and acrompanied by his men, was obserning that lhostile army routed (and) with its warriors Jumbled down and Willcd. (116) " Irro! Bravor" said the grople. "by this single salart man, is rated this catire army of excelicat soldiers, like a lield of deer by a lion." 1. भापत्रिी B. 2ष्टिी B., ·26 Paumacariya भग्गा भणति सुहडा 'कि एसो दाणवो सुरो कालो? एको जोहेइ बलं समरसमत्यों,महापुरिसो' ॥११७ ।। 'भयविहलंवेवियङ्गं गन्तुं सालेयरं रहारूढं । उप्पइऊणायड्ढइ धराणयलल्यं कुणइ वीरो ॥१८॥ निययंसुयगलगहियं पुरओ काऊण जह य बलिवहं । पउमस्स संनियास सोमिती नेई तुरन्तो ॥११९ ।। सीहोयरमहिलाओ जंपन्ति विमुकनयणसलिलाओ। पइभिक्खं देहि, पह, अम्हं सरणं असरणाणं ॥१२०॥ सो भणइ रुक्खसण्डं जं पेच्छह अम्ह सुविउलं पुरओ। उल्लम्वमि हणे एयं सीहोयरं सिग्धं . . (117) The defeated soldiers said, " Is this a demon, or a god or Death ? Singly is this great man, efficient in warfare, fighting the force!" (118) Then that heró went to Simhodara, (who was) seated in his chariot, his limbs staggering, trembling through fear, and jupming (into the chariot) dragged him out and laid him low on the ground. (119) Fastening his throat with his upper garment and placing him in the front, like a bullock, Laksmans (Saumitri). quickly led him into the presence of Rams (Padms). (120) (Thereupon) the nires of Sitnhodara, shed. ding tears, said (to Nāma), “O Lord, the resort of the helpless, pray give us alms in the form of our lord.” (121) Said he (Laksmana), "I 'siiall kill this Sinhodara and haag lim without delay on one of the trees of the big grove that you see front of us." 4 1. 'बद for गहिवं B.

·Canto 33 27 dutosna सो ताण स्यन्तीणं नीनो सीहोयरो गुरुसमीयं । कहिओ य लक्षणेणं, 'एस, पहुं, यजयण्णरिऊ' ॥१२॥ सीहोयरो पणामं काऊणं भणइ पउमणाहं सौ । 'न य हं जाणामि फुडं को सि तुम, देव, एत्थाओ ।। १२३ ॥ जं आणवेसि सामिय सम्बं पि करोमि तुझ मिच्चो हं। मणिोय, 'कुणसुसन्धि समयं चिय यजयपणेणं' ।।१२४।। ताबच्चिय आहूओ हिएण पुरिसेण दसराहिवई । सिग्धं च समणुपत्तो पयाहिणं कुणद जिणभवणे ॥ १२५ ।। चन्दप्पहरस पडिमं घोऊणं रायवं मुहासाणं । संभासेइ पहट्टो सीया य ससंभमसिणेहं ।। १२६ ।। (122) Notwithstanding them (i.c., the ladies that were) weeping Lakşmana, took him (Sirihodara) to his lord and said, " Here; o lord, is this enemy of Vajrakarna!" (123) Bowing down to Lord Rāma (Padma), Sinho- • dara said, "O Sire, I do not know, for certain, who you arc that bare come here. (124) "O Lord, I am your servant, I shall do everything that you command me (to do): * He tras spoken to (by Rāma), "You must (चिय) make peace with Vajrakarna." (125) Just then ras sent for, through a trusted (हित) courier, the king of Dasapura, who soon arrived and made a pradaksina round the sanctuary of the Jins. : (126) Ottering prayers to the image of Candra. prabha, he (Vajrakarna) delighted at heart, spoke to. Rāma, sitting at ease, and to sită, with embarrassment due to devotion (ul. affection). 1. मिल्दो B.2. पट्टिो A. C. 3. मीय ... C.

·..28 Paumacariya देहाइकुसलपुन्यं परिपुच्छेऊण तत्थ उपविष्टो। 'कुसलेण भद्द तुझं अम्ह वि कुसलं,' भणइ रामो ॥१२७॥ बट्टइ जावल्लायो समागओ ताव विजयङ्गो वि । 'पउमं सीयाएँ समं पणमिय तत्थेव उवविट्रो ।। १२८ ॥ रामेण वज्जयण्णो भणिओ, 'साहु' त्ति 'जिणमए दिट्ठी। गिरिरायचूलिया इव न कम्पिया कुमुइयारणं ।। १२९ ।। नमिऊण जिणवरिंदं भवोहमहणं तिलोयपरिमहियं । कह अन्नो पणमिज्जयइ इमेण वरउत्तिमणेड्ने ॥१३०।। तो भणइ यज्जयण्णो अवसीयन्तस्स बसणपडियस्स। पुण्णेहि मज्झ सुपुरिस आओ चिय बन्धयो तुहयं ॥१३॥ (127) Inquiring after their welfare as regards their health etc. (देहादि), he took his seat there. Ráma said to him, "O gentle onc, in your welfare there is our welfare, too!" (128) As this conversation was in progress, Vidyudanga too, arrived there, and bowing down to Rama (Padma) and Sitā, he sat just there. (123–130) Rāma said to Vajrakarņa, “It is good that (your) faith in the doctrine of the Jina is not shaken by the wind by hereticism, like a peak of the lord of the mountains. Ilaving bowed down to the foremost of the Jinas who is the destroyer of the current of the ocean of the worldly existence and who is worshipped by the three worlds, how can you bow down to any one else, with this head?" (131) Then said Vajrakarna," worthy person, it is due to my merit that. you, indeed, have become a 1. पणमिज्जइ A. B.C9° उत्तमंगेण B. 3. सो B. . .

·। 30 Paumacariya जिणधम्मपभावेणं तत्थ गयाणं च कुण्डलं दिव्यं । सीहोयरेण दिन्नं तुष्टेणं विजयङ्गस ॥१३७ ।। तो दसउराहिवेणं दुहियायो ताण अट्ट दिनाओ। आभरणभूसियाओ सिग्धं पुरओ य ठवियाओ ॥१८॥ सीहोयरमाईहिं अन्नेहि वि पन्धिवेहि कनाणं । धणजहणसालिणं सयाणि तिण्णेव दिन्नाई ॥ १३९ ।। तो लक्वणो पत्तो न य महिलासगण में कज्ज। जाव य न भुयवलेणं समस्जिय अत्तणो रज्जं ।। १४० ॥ भरहस्स सयलदेसं मोत्तूणं मलयपन्वए अम्हे.। काऊण पइट्टाणं निययपुरं आगमिस्सामो ॥१४६॥ (137) Sinhodara, being pleased, made a gift of the celestial ear-pendants to Vidyudanga, due to the influence of the Jain Religion of (i.c., observed by) those present there. (138) Then the king of Dasupura offered them (in jnarriage) eight daughters and soon presented them, bedecked with ornaments, before them (i e., Rāma and Lakşmana). (139) Then kings such as Siinlhodara and others too, offered them . three hundred daughters possessing (beautiful) breasts and hps. (110) Thereat said Lakşmama, "I have nothing to do with marriage so long as I do not acquire our owo .kingdom by the strength of my arms. (141) "Haring abandoned the whole of the territory of Rāma (Bharata), and having stayed on the Malays mountain, we shall return to our own city, 1. रज्जं for देसं B.

·Canto33 31 . एयाण यह नदया पाणिग्गहणे फरेमि कनाणं । मणियं च 'पर्वमयं सम्यहि यि नरवरिन्दहिं ।। १४२॥ मुणिऊण वयणमेयं नत्य चिमण्णायो रामधूयायो। घाविरहजलायत्ते सोगसमुदम्मि पडियायो । १४३॥' एवं ते नरवसमा विमणायो गोण्हऊप घ्यायो । निययघराणि उपगया दसरहपुत्ते पणमिऊणं ।। १४८ ॥ तत्यय जिणहरे ते रति गमिऊण यरुणलाए । पुणरवि पहं पयमा पञ्चन्ति मुई जहिच्छाए ।। २.४५॥ चैत्यहरं पमाए सुन्नं दृष्ट्ण जणययो सन्यो । घरयावारयिमुक्या जानो च्चिय ताण सोगेणं ॥ १४६ ।। यजममणेण समयं जाया सीहोयरस्म यरपाई। सम्माणदाणगमणाइपमु परियढियमिणेहा ॥१७॥ (112) I shall marry these maiders then " and ni the kings there said, "Be it so." (113) Jlenring these words, the princesses, there, becamc dejected and sell (as though) in the ocean of sorrow, having whirl.pools of long separation. (141) Thus those kings taking thrir sorrorr-stricken Jaupliters (with them) and doing down to the sons of Daiaratha returned to their palaces. (145) Passing (that) hight in that very sctuary of the Jion, they (i.c. Itäma. Lakymara and Sitä) resumed their journey at dawn, and p:oceeded in comfort, acrording to thicir doirc. (146) Bicholding the loiy saneturry empes, at dawn. all the (ixople of the country, gave up their loubold dute, owiry to girl for tliem, (117) Tiere arose ficat attectioa betura Simioara 1.113 rd and 111 c ate alxent is 1 ml.ich roscects 143 cs with nctor J...गल्या lorमिका.

·32 Paumacariya एवं ते मन्दमन्दा दसरहतणया मेइणी सञ्चरन्ता । नाणागन्धाइपुण्णे तरुणतरुफले भुञ्जमाणा पभूप' ।। पत्ता ते कूबवदं बहुभवणमहावप्पवावीसमिद्धं । उजाणे सनिविटा विमलकुसुमिए मतमिङ्गाणुगीए ॥१४॥ ॥ इय पदमचरिए वजयण्णउवरखाणो (ण) नाम तेत्तीसइमो उद्देसओ समत्तो।। and Monk Vajra (-karna), which increased their mutual friendship due to honour, gifts visits etc. (148) Thus those sons of Dasaratha traversing the earth in a very gentle manner, and enjoying abundant fruits of young trees full of manifold fragrance, arrived at Kupararda abounding in many a house, big rampart and well, and took shelter in the garden (outside it) rich in white flowers and humming with intoxicated bees [Thus ends canto 33 of the Paumacariya, entitled "The Episode of Vajrakarna']. 1. तरावरफले B. 2. जहिन्छ B. 3. उवक्ता B.

·वालिखिल्लउवक्खाणं ताणं चिय उजाणे अच्छन्ताण तिसाभिभूयाणं । सलिलत्यी तुरन्तो सोमित्ती सरवर पत्तो ॥१॥ ताव चिय नयराओ रायसुओ आगओ सरवरं तं । कोलइ जणेण समयं नाम कल्लाणमालो ति ॥२॥ पेच्छा तीरावत्यं सरस्स सो लक्खणं ललियरुवं । पेसेइ तस्स पुरिसं चम्महसरताडियसरीरो ॥३॥ गन्तूण पणमिऊण य भणइ 'पहू एह अणुवरोहणं । तुह दरिसणुस्सवमुहं नरिन्दपुत्तो इहं महइ॥४॥ परिचिन्तिऊण 'को वि हु दोसो' संपत्थिओ य सोमित्ती । कोमलकरग्गगहियो भवर्ण चिय पेसियो तेणं ॥५॥ (1) While they trere resting in the garden, over whelmed by thirst, Laksmana quickly went to a beautiful lake for the sahe of water. (2) Just then, from the city, there came to that beautiful lake, the prince (of Kopararda), Kalyanamāla by name, and begac to sport along with his men. (8) He saw Laksmana of graceful form, standing on the bank of the lake; and his body being hit by the arrors of cupid, he sent a man to him. (6) The man went (up to Laksmara) and bowing down (to him) said. "Come with me, O Lord, without copstroint; the prince, here, is anxious to have the pleasure of the festival of your sight. (5) Ilaving thought to hinself, "What harm, indeed, is there," Loksmara started (towards Kaly orimils) " ·Canto34 35 . . एमासणे निविटो पुच्छर सो लपखणं, 'कओ सि तुमं । पत्यागयो महाजस कि नामं ते परिकहेहि ॥६॥ सो मणइ, 'विप्पभोगे मह माया चिटए यरुजाणे । जाव य न तस्म अन्तं वयामि तयो कहिस्से है ॥७॥ तो मणइ नराहिबई, 'एत्यं चिय भोयणं यहुवियप्पं । टवसाहियं मणोज्ज बाणिज्जउ सो इहं चैव ॥८॥ यीसज्जियो तुरन्तो पडिहारो काणणे मुहनिविटुं । दळूण पउमनाहं कुणइ पणामं ससीयस्स ॥९॥ भणइ य तो पडिहारो 'सहोयरो, देव, तुझ वरभवणे । चिट्टर' विसज्जियो हं नयराहिवईण पासं ते ॥१०॥ Tolding him by his delicate fingers the latter ushered him into luis palace. (6) Seated on the same seat (as Laksmara) he asked Laksmana, " Whence, o far-famed one, have you mnie here? What is your nanie ? Please tell inc." (B) Said he. " My brother is waiting (चिट्टए) yon- 'der tlicre (II. at a distance f110731) in that excellent garden. Unless I go to him I will not tell you (anytlıing)." (8) At this the king said, " Here is ready food of various sorts and pleasing to the mind. I et fim be brought just lerc." (9) a speedy porter was dispatched the secing Rama sitting at case in the forest made salutation to Rama nccompanied by Sita. (10) Then the parter said (to Rarma), "o Sire, your brother is sitting in tl.e palace, I am scot to you by (our) king." 1. विष उत्तो A. C. 2. गार न नम्म उदन A. C. 3. नो for समो.

·36 Paumacariya सामिय, कुणसु पसायं, पविसरम नराहियस्वरभवणं। वयणेण 'तस्स चलिओ सीयाएँ समं पउमनाहो ॥ ११ ॥ अम्भुटिओ य एन्तो लच्छीनिलएण जणसमग्गेणं । दिन्नासणोवविटो रामो सीयाएँ साहीणो ॥ १२ ॥ सम्वम्मि सुपडिउत्ते काउं मजणयभोजणाईयं । पउमो लक्खणसहिओ पवेसिओ तेण वरभवणं ।। १३॥ पाएतु पणामिऊणं जंपइ, 'ताएण पेसिओ दूओ। मह सुणसु, देव, तुम्भे परमत्थं सारसम्भावं' ॥१४॥ तो उज्झिऊण लज्जा' ओइन्धर कंचुयं सरीराओ। सुरजुयइ व्य मणहरा नजइ सग्गाउ पभट्टा ॥१५॥ (11)" "O master, do a favour; enter the palace of (our) king " At his request, Rama (Padma) along with Sita, started (for the palace). (12) As he (Rama) was approaching, he was greeted, by rising from his seat by Lakşmaņa accompanied by men. Nāma, together with Sitā took a scat offered him. (18) After ererstling had . been arranged properly (सुपडिउत्ते) Rāma (Padma) accompanied by Laksmana, having finished bath, meal etc. was ushered by lum into the grand hall. (14) (Kalyāņamāla) falling down at his feet said. "O Sure, the messenger was sent to you) by iny father. Hear (now from me) the real fact, the core of the truth." (15) Then setting aside bashfulness, he (Kalyünk. mula) doffed his robe from his person, when he looked like a charming bymph fallen down from heaven. I. लज्ज!.C ·Canto 31 37 दिट्टा वरकमा सा जोवणलायपणतिपटिपुष्णा । लच्छि व्य कमलरहिया भवणसिरी चेय पञ्चपसा ॥ १६॥ तं मणइ पउमनाहो, 'भद्दे कि एरिसेण वेसेण । कोलासि' वरतणुयानि, कन्ने निययम्मि रजम्मि' ।। १७॥ रजोणउत्तिमानी मणइ य, 'निमुणेहि, देव, वित्तन्त.। नामेण वालिखिल्लो इह पुरिसामी नरवरिन्दो ॥१८॥ तस्स पुहइ ति महिला मा गुरुभारा फयाद संपना । मेच्छाहिवेण जुझे यद्धो सो नरवई तइया ॥१९॥ सुणिऊण वालिखिलं वद्धं सीहोयरो भणद सामी। जो इह गम्भुप्पन्नो होही पुत्ती य सो रजे ॥२०॥ तत्तोय यह जाया मन्तीण मुबुद्धिनामधेएणं । सीहोयरस्स सि, सामिय, पुत्तो समुप्पनो ॥२१॥ (16) That beautiful maiden endowed with youth, beauty and charm, looked like Lakşmi without a lotus or like Bhavadhri incarnate, (17) Said lord Rama to her, “Gentle maiden possessing an excellent and delicate frame, why is it that you divert yourself in your kingdom, in this garb ?" (18) Bending low her head out of bashfulness, she said, "O Sire, listen to my account. There was a king, Valiklulyn by nanie who was the lord of this city. (10) “ lis Queco. Pithisi, was once pregnant when that ling was taken captise in trat, try a Mleccha chief. (20) “Imarning tizat Väliklulya luad becu captured, Emperor Sumliodara said, 'Ile that will be born, of het, here, shall occupy this thronc.' (1) "Then was I thora (a daughter to Valhshilya). 1.B. . -- ·38 Paumacariys वालत्तणम्मि रइयं नामं कल्लाणमालिणो मज्झं। नवरं चिय सम्भावं मन्ती जणणीय जाणन्ति ।।२२।। काऊण पुरिसवेसं गुरुहि रजाहियो परिविओ। अहयं तु पावकम्मा महिला तुम्भं समक्खाया॥२३॥ तो कुणह पसायं मे, तायं मोएह मेच्छपडिवद्धं । गुरुसोयजलणतवियं इमं सरीरं सुखावह ॥२४॥ सीहोयरो वि राया न य तस्स विमोयणं, पह, कुणइ । जं एत्य विसयदव्वं निययं पेसेमि मेच्छाणं' ॥२५॥ नयणंमुए मुयन्ती रोमणासासिया ससीएणं । भणिया य लक्खणणं, 'मह वयणं सुणसु, तणयगी ।।२६॥ (But) the minister named Subuddhi reported to Simhodara, O Lord, a man-child is born.' (22) “ In my childhood, I was named Kalyanamalin: but the secret was known (only) to mother and the minister. (23) "Dressing me as a man, the elders crowned me king. I, however, unfortunate that I am, have exposed myself to be a woman, to you. (24) "Tierefore, do me a favour, set free my father who has been captured by the Mlecchas, and gladden tfus (my) person that is being burnt by the fire of great anguish. (25) "King Simhodara would not secure his release. I would send to the leechas whateser nealth I owa here in this territory (20) Shc who was shedding tears was consoled by a Rūna alo with Sita and was spoken to by Laksnap, * O slender-bodied one, listen to my words. 1. ममस्या A.C .

·Canto3. 39 रज्ज फरेहि, मुन्दरि, इमेण वेसेण ताव भयरहिया । मोएमि जाव तुझं पियरं कइएसु दियहेतु' ॥२७॥ एव भणियम्मि तोस जणए य विमोइए गया वाला। उल्लसियरोमकृया सहस त्ति समुज्जला जाया ।।२८।। दिवसाणि तिणि वसि तत्थुम्जाणे मणोहरे रम्मे । सीयाएँ समं दोणि वि विणिग्गया मुहपमुत्तजणे ।।२९ ॥ यह यिमलम्मि पहाए सा कन्ना ते तहिं अपेच्छन्ती। रोयइ कलुणं मयच्छी सोगावनेण हियएणं ॥३०॥ एवं उज्जाणामो निययपुरं परिसिण सा फला । रज्जं करेइ नयरे तेणं चिय पुरिसयेसेणं ।। ३१ ॥ अह ते कमेण पत्ता विमलजलं नम्मयं मुवित्यिणं । चकायहंसमारसफलमहरूग्गीयसहालं ।। ३२।। (7) “O beautiful maiden, be ruling, (being) frec from fear, (just) in this dress till I secure in a few days the release of your father." (28) When it was said thus, the maiden was pleased as it at the release of her father; and beamed with joy, Ixer hair standing on their ends, (29) Staying for three days, in that heart-ravishing and charming gardeo both of them, together with Sita set out clsewhere, when the people were sleeping in comfort. (80) Then at the bright dawn, that gazelle-eyed maidea, pot finding them there, began to wecp piteously with her heart overwhelmed by sorrow. (31) Thus (returning) from the garden (aad) catering lice city, that mai ruled there (ic., orer the city) in that very manly garb. (32-33) Sor gradually. they reached the Yamada 1. एवं अगिमा B.

·Canto31 43 इह पत्तियाम्म काले बलवन्ता जइ वि पत्थिया वहवे । मह दिद्विगोयरं ते असमत्या रणमुहे धरिडं ॥४८॥ सो ह निराणुकंपो दरिसणमेत्तेण तुम्ह भयभीओ। चलणेसु एस पंडिओ, भणह लहूं.किं करोमि त्ति' ॥४९ ॥ परमेण तो भणियो किवालुणा, 'जइ करेह मह वयणं । मोएहि वन्यणामओ नराहियं पालिखिल्लं तं' ॥५०॥ 'जं आणवेसि, सामिय,' एवं भणिऊण वालिखिल्लं सो। मोपइ यन्यणाओ संमाणं से परं कुणइ ।।५१॥ नीमओ पउमसयासं पणमइ य पुणो पुणो पसंसन्तो। 'जं बन्धणाउ मुक्को अहयं तुम्हें पसाएणं' ।। ५२ ।। भणियो य राघवेणं, 'इट्रयणसमागमं लहसु सिग्छ । जाणिहिसि सच्चमेयं निययपुरीपत्थिओ सन्तो' ॥५३।। (48) “Here, upto this time, even though there had been many powerful kings, they were unable to hold on, within my sight, in the battle front. (49) " I who have been such, and without compassion am terror-stricken at the mere sight of you. Here I fall at your feet, tell (me) quickly what I should do." (50) Then the compassionate Rāma said (to him), "If you would do my bidding, release that king Vâlikhilya from bondage." (51) " As you command (me), Sır,” (said he). So saying, he released Välikhilya from bondage and did him great honour. (52) Taken to Rama, he (Valikhilya) saluted him, praising him again and again, " That (ज) I am released from bondage, is (indeed) due to your favour." (53) Rāma said to him, "May you, ere long, bave- 1. मोत्तूण वालखिल्लं निययपुरं तो पवेमेहि B 2 सब्वमेयं A. BC... 3. निमयपुरि A. C. निययपुर B ·Paumacariya चलिओ य वालिखिल्लो पणई काऊण रुद्दई य। पउमो मेच्छाहिवई ठविय वसे वच्चइ पहेणं ॥५४॥ राया वि वालिखिल्लो संपत्तो रुद्दइणा समयं । परिसरइ ववई' बंदिजणुग्घुटुजयसहो ।। ५५ ।। चिरविप्पओगदुहिया पणमइ कल्लाणमालिणी पियरं ।' तेण वि य उत्तमंगे धूया परिचंबिया तयणु ॥५६॥ पुहवी वि महादेवी परितुष्टा पुलइएसु अंगेसु । संभासिया सणेहं भिच्चा य सणायरा सन्चे ।।५७ ॥ पहाओ महारहसुहो समय चिय रुद्दभूणा एत्तो। आहरणरयणकणयाइएसु पूएइ मेच्छवई ॥५८ ॥ a union with your dear ones. You will know the truth •of this as you will be on the way to your city." (54) And Valikhilya, making salutation (to Rima) proceeded, as well as Rudrabhuti. Rima (on his part) reducing the Mleccha chief to subjugation, went his way. (55) King valikhilya too, accompanied by Rudra. bhati entered Kupararda. amid the cries of victory shouted by the bards. (56) Affected by a long separation (from her father) Kalyānamālıni bowed down to (her) father. He too, then, kissed (as tlaughter) on the forehead. (57) Queen Prthivi who was very pleased, her limbs horripilating (with joy), and all the servants together with the citizen folk, were affectionately spoken to (by hum) (58) Then (एत्तो) the son of Maharatha, along with Rudrabhati, took a bath and (välikhulya) honoured the Mleccha chief with ornaments, jewels, gold etc. 1. कुदेर मो B.

·Canto34 45. संपूइयो पयट्टो आउच्छेऊण मेच्छसामन्तो । संपत्तो निययपुरं रमद सुई चालिखिल्लो वि ।। ५९ ।। सोऊण धीरस्सा विचेद्रियं ते सीहोदराई वहवे नरिंदा । पसंसमाणाविमलं जसोहं जायाससंका पउमस्स निश्च ॥३०॥ इय पउमचरिए वालिखिल्लउवक्वाणं नाम चउतीसइमो उद्देसओ समत्तो।। (59) After being honoured, the Meccha chief took his leave (of Válakhilya) and set out and got to his city. valikhilya too, passed his time happily. (60) Hearing about the behaviour of the noble one (i.e., Rāma) those many kings, Simhodara and others, praising the spotless (pundingly, 1945 the pame of the author) flow of glory (of Rāma) became (as it were) the moons to the lotus (punningly, Rima) evermore. [Thus ends Canto 34 of the Paumacariya entitled • The Tale of Valikhilya']. 1. दीरम्स B ·Canto 35 ((1-4) Rāms and party come to a dreary tract of land through which flows the Tapi. (0-7) Xest, they come of the residence of Kapua in Arunagrama. (8-19) He turns out Rams. (13-15 ) He is punished by Laksmana, but saved by Rama (16-17) Iāma regumes bis journey. 18-19 ) Description of the rainy season, (20-26) Rama takes shelter under a Vyagrodha tres. Putana, a Yalsa chief, creates Rūmapuri for Rāma. (27-38) Kapıla sees Ramapuri, a Yalçını pamed Sunamā informe bim of Pāma's chanty and tells him how to approach Rama. (39-42) Kapila gets to Ramapuri and adopt3 Jainism there. ( 43-48 ) Returning home Kapıls tells his wife of his conversion, his wife, however, has already adopted Jainum. (49-50 ) Kapilas exhortation on Holy Info. ( 51-59) Kapıla and his wife go to Raniapuri. ( 60-01 ) At the sight of Laksmana Kapıla takes fright, and trses to run atray, but is called back by him. ( 62-67) Kapila rays his homage to Rama and party, and expresses bus regret for having once treated them. (68-72) Incidentally, Kapila refers to the story of Sanatlamāra to show how even great personagea of unknown identity. are slighted by common folk, ( 73-75) Rāma consoles Kapilz and honours him ( 76-78 ) Kapıla attains to great good fortune by the grace of Rāma ( 79 ) Kapıla embraces asceticismn. (80-81 ) Phala. a'ruh of the tale of Kapıla) ·कविलोवक्खाणं अह ते कमेण विझं अइकमेऊण पारिया विसयं । मझेण यहइ ताबी जस्स नई निम्मलजलोहा ॥१॥ वचन्तागुद्देसो जाओ जलयज्जिो अरण्णम्मि ! ताव शिय यइगाढं सीया तण्हं समुन्यहइ ॥२॥ मणइ पउमं वि सीया', 'स्मइ कण्टो महं अइतिसाए । परिसमजायं च तणू, तम्हा उदयं समाणेह' ॥३it हत्यावलम्बियकरा भणिया रामेण, 'पेच्छ, आसन्ने । गामं तुङ्गवरघरं, एत्य तुमं पाणियं पियसु'॥४॥ एव मणिऊण सणियं' सणियं सम्पत्वियाऽरुणग्गामे । गेहम्मि य उवविद्या कविलस्स उ आहियग्गिस्स ॥५॥ (1) Nor having gradually crossed the Vindhya, they reached the country through which flows the river Tapi of a current of clear waters, (2) As they were going through the fast, they got a waterless tract; just then, Sítā felt extremely thirsty. (3) Sitā said to Ráma, "Vy throat is parched by excessive thirst, and my body is fatigued; get (me), therefore, (some) water." (4) Supporting her by the hands, Rāma said to her, "Look! Just near here, there is a town with lofty and grand buildings. There, you will drink water." (5) So saying they proceeded gradually, to Arunagrāma; (and reaching there) they sat down in the house of Kapila, a sacrificer. 1. तिसाए A.C. B. 2. अईवारं (?) A.C. अतीताए (?) B. 3. गामं तु वरुणणामं B. 4. तो ते B. 5. वरणगामं B. (अ)ग्गामं A.C.6. य B.

·48 Paumacarıya तं वम्भणी' दिन्नं पीयं सीयाए सीयलं सलिलं । ताव चिय रपणाओ संपत्तो तक्खणं कविलो ।।६।। तरुफलसमिहकन्तो कमण्डलुग्गहियउञ्छवित्तीओ'। अइकोहणो विसीलो उल्लुण्ठमुहो ककड(कडs)च्छीओ॥७॥ ते तत्थ संनिविटा दणं वम्भणी भणइ रुटो। एयाण घरपवेसो किं ते दिन्नो, महापावे ॥८॥ पहरेणुमलचइलणा मा मे उवहणह अग्गिहोत्तघरं । तुम्भे निप्फिडह लहूं किं अच्छह एत्थ मिल्लज्जा' ॥९॥ तो भणइ जणयधूया, 'इमेण दुव्वयणअग्गिनिवहेणं । दड्ढे सरीरयं मे रणं व जहा वणवेणं ॥२०॥ (6-7) Then (त) Sita drank cool water given her by the Brahmin's wife; just then, at that very moment, there came from the forest, Kapıla (6) (who was) loaded with the fruits of the trees and sacred sticks, (Kapila) who carried a gourd in his hand and lived by gleaning, *who was very irascible and of bad character and who was harsh of tongue and hideous-eyed. (7) (8) Seeing them seated there, he got angry and said to his wife, “You great sinner, why have you allowed them access in (my) house.' (9) Turning to them he said, "Don't you defile my house of sacred fires; get you gone quick; why do you, sharmeless ones, remain here?" (10) Then said Sītā, "My body is burnt by this heap of fire of harsh words (of this man) like a forest by conflagration. 1.उंछ for उच्छA. 2. विसीली B 3 उलयमुहो A.C. उलु ठमुहो B4 सतिविट्टे AC 5 वम्भणि A. C 6. निम्फिडह लहू तब्भ A.

·Canto 35 49 . अड़वीसु वरं वासो समयं हरिणेसु जत्थ सच्छन्दो। न य परिसाणि, सामिय, सुवन्ति जहिं दुवयणाई' ।।११।। लोएण तत्य बडुओ वारिज्जन्तो वि गामवासीणं । न पसज्जइ दुट्टप्पा भगइ य, 'गेहाओ निष्फिडह' ॥ १२ ॥ आरुटो सोमिची गाढं दुव्वयणफरसघाएहिं । चलणेसु गेण्हिऊणं अहोमुहं भामई विप्पं ॥१३॥ भणिओ य राघवेणं, 'लखण न य एरिसं हवइ जुत्तं । मेल्लेहि इमं विप्पं, पावं अयसस्स आमूलं ॥१४ ।। समणा य यम्मणा वि य गोपसुइत्यो य बालया बुड्ढा । जइ विहु कुणन्ति दोसं तह वि य एए न हन्तव्या' ॥१५॥ मोत्तूण वम्मणं तं सोमित्ती राघवो सह पियाए । अह निग्गओ' घराओ पुणरवि य पहेण वञ्चन्ति ॥१६॥ (11) A stay in forest in company with the deer. is preferable (to one in such a place) where (ic., in the forest) there is full freedom for one, and where, O lord, . such harsh words are not heard." (12) Though dissuaded by the crowd of the towns. men there, that wretch of a Brahmin, wicked at heart, could not be passified and said, "Get out of (my) house." (13) Laksmana got very angry at the severe blows of harsh words and catching hold of the Brahmin by the feet he revolved him, with face downwards. (14) Rima (Raghava) said (to him), " Laksmana, such a behaviour (on your part) is not proper; leave off this Brahmin, (for) sin is the root of infamy. (15) " Even though śramans, Brahmins, the cattle, (other) animals, women, children and the old commit a fault. yet, they should not be killed." (10) Thereafter leaving off that Brahmin, Laksmana 1. अहोमुहो भामिओ विप्पो B. 2. निग्गया B.

·50 Paumacariya 'कुलेमु गिरिणईणं निवसामि वरं अरण्णवासम्मि। न य खलयणस्स गेहं पविसामि, पुणो मणइ रामो ॥१७॥ ताय चिय घणकालो समागयो गजियाइसदालो। चञ्चलतडिच्छटालो धारासंमिन्नपहमग्गो ।।१८।। अन्धारियं समत्यं गयणं रविकिरणयवगयालोयं । परिसन्तेण पलोटा जह पुहई मरियकूबसरा ॥ १९ ॥ सलिलेण तिम्ममाणा पत्ता निग्गोहपाययं विरलं। घणवियडपत्तवहलं नवइ गेहं व यइरम्मं ॥ २० ॥ सो तत्य दुमाहिबई इमकण्णो नाम सामियं गन्तुं । भणइ, 'करेहि परित्तं, गिहार उन्यासियो अहयं ॥२१॥ and Rāma with his beloved went out of the house and once again, proceeded along their path. (17) Räma (while on the way) said, "I xrould rather live a life in a forest on the banks of mountain-streams, than enter again, the house of a wicked man." (18) Just then set in the rains which were full of noise of thundering (of the clouds) etc., which possessed flashes of flickering lightning and which distorted completely tbe paths and ways by its showers. (19) The whole of the sky in which the light of the sun's rays had disappeared was darkened—and in fact the whole earth with its wells and lakes filled up was, as it Fere, washed away (PET) with the showering (rain). (20) Being drenched by water they reached a huge Nyagrodha tree, full of thickly growing big leaves, which, as though (4746) made a very pleasant house. (21-22) There the lord of the (Nyagrodha) tree named Ibhakarma went to his his master (i.e. Putana) and said to him, "Offer me protection, I hare been driven 1. वरं खु मरण पि रणवासमि, B. 2. करेह B.

·52 Paumacariya तो भणइ गणाहिवई, 'सेणिय, निसुणेहि, तत्य सोविप्पो। सूरुग्गमे पयट्टो दम्भयहत्थो अरण्णम्मि ।। २७ ।। तेण भमन्तेण तहिं दिटा नयरी घरावणसमिद्धा । उववणतलायजणधणसमाउला तुङ्गपायारा ॥२८॥ चिन्तेइ वम्भणो सो, 'किं सुरलोगाउ आगया एसा । नयरी मणाभिरामा कस्सवि पुण्णाणुभावणं ॥ २९ ।। किं होज्ज मए सुमिणो दिटो माया व केण वि पउत्ता । पित्ताहियं व चक्खू होज्ज व मरणं समासन्नं ॥ ३०॥ एयाणि य अन्नाणि य परिचिन्तन्तेण महिलिया ट्ठिा । भणिया य, 'कस्स भद्दे एस पुरी देवनयरि व्व' ।। ३१ ।। (27) Then said the Pontift (Indrabhatı), “O Śreņika, listen: That Brahmin started for the forest there at sunrise, with blades of darbha grass in his hands. (28) While wandering he there (that) city full of buildings and markets, crowded with parks, lakes, people and riches, and (surrounded by) lofty 'ramparts. (29) The Brahmin (then thought to himself), "Is this charming city come down from heaven, due to the greatness of some one's merit? (30) May it be that I am seeing a dream ? Or is it an illusion conjured up by some one ? Or is it that my eyes are affected by bile? Or (perhaps is it that) my death is imminent ? (31) Thinking of these and (such) other (things), he saw a lady to whom he said " Good lady, whose Is this city which resembles Amaravati (lit. the city of the gods) ?" 1. असियहत्थो B. Saw ·54 Paunacariya - जो उण अणुव्वयधरो जिणधम्मुजयमणो'सुसीलो य । सो पूइज्जइ पुरिसो पउमेण अणेगदव्वेणं' ॥ ३८ ॥ सुणिऊण वयणमेणं वह विप्पो थुई पउञ्जन्तो। सम्पत्तो जिणभवणं पणमइ य तहिं जिणवरिन्दं ॥३९॥ तं पणमिऊण साहू पुच्छइ अरहन्तदेसियं धम्म । समणो वि अपरिसेसं साहेइ अणुव्वयामूलं ॥४०॥ तं सोऊण दियवरो धम्मं गेण्हइ गिहत्यमणुचिणं । जाओ विसुद्धभावो अणनदिट्टी परमतुटो ॥४१॥ devotion, to the Arhats, enters (the city), without any obstruction ; (but) he who is contrary to (such a one) meets his death. (38) “Moreover, that man who observes the (five) Lesser vots, who has his mind intent on the religion of the Jina, and who is of good character, is honoured by Rāma with manifold wealth." (39) Hearing these words, the Brahmin started and singing hymes (to the Jina) reached the shrine of the Jina ; and there he bowed down to the great Jina. (40) Then (तं) making salutation to the sages, he asked (one of them) about the Religion preached by the Arhats. The monk, on his part (fa) expounded (to him) thoroughly and completely, the (fire) Lesser vows. (41) Having heard that the good Brahmin adopted the religion practised by householders and became pure of thought and unattached to any other faith and highly contented. I. जिणवरधम्मुज्जुओ B 2 मुणि° for जिण'. 3 साहु A.C. 4. सोऊण दियवरोत B ।

·Capto 35 55 असणाइएण भत्तं लई जह पापियं च तिसिएणं । तह तुज्झ पसाएणं, साहब, धम्मो मए लो' ॥४२।। एव भणिऊण समणं पणमिय सव्यायरेण परितुट्रो। परिओसजणियहियओ निययघरं पत्थिओ विप्पो ॥४३॥ भणइ पहिटो कपिलो, 'सुन्दरि, साहेमि जं मए अजं । दिटुं अदिटुपुन्वं मुयं च गुरुधम्मसव्वस्सं ॥४४॥ समिहाहे संपत्थिएण दिवा पुरी मए रपणे । महिला य सुन्दरङ्गी नूणं सा देवया का वि ॥४५।। परिपुच्छियाएँ सिटुं तीए मह एस, विप्प, रामपुरी । सावयजणस्स पउमो दे किलाणन्तयं दव्वं ॥ ४६॥ (42) (He said to the monk) "Just as food is found by a hungry man or water by one who is thirsty: so, O monk, is (this) religion found by me, by your grace" . (43) So saying to the monk and bowing down to him with all respect, the Brahmın highly contented dod pleased at heart, started home. (44) Being delighted, Kapula said (to his wife), "0 beautiful one, I shall tell you what I have seen to. day that had been never seen before, and what I have heard-the all-in-all of the Great Religion. (45) "As I had gone out for the sacred sticks, I saw in the forest, a city and a woman of a beautiful body-~indeed she (must be) some goddess. (46) " When asked, she told me, " this is, 0 Brahmin Rampuri (where) Rāma, indeed, gives (away) to the lay-devotees immense wealth 1. छ (छ) हिएण य B. 2. B inserts one stanza between 42 and 43 of J. 3. कविलो गओ सगेह हरिसवसुभिण्णरोमचो ।। B.

·56 Paumacariya a monk " समणस्स संनियासे धम्म सुणिऊण सापओ जाओ। परितुवो हं, सुन्दरि, दुल्लहलंभो मए लद्धो' ।। ४७ ।। सा बम्भणी सुसम्मा' भणइ पई, 'जो तुमे मुणिसयासे । गहिओ जिणवरधम्मो सो हु मए चेव पडिवन्नो' |॥४८॥ 'सम्घायरेण, सुन्दरि, फासुयदाणं मुणीण दायव्यं । अरहन्तो सयंकालं नर्मसियव्यो पयत्तेणं ॥४९।। तो भुजिऊण सोक्खं उत्तरकुरवाइभोगभूमीसु । लमिहिसि परम्पराए निव्याणमणुत्तरं ठाणं ॥ ५० ॥ सागारधम्मनिरओ कविलो तं वम्भणी भणइ एवं । 'पउमं, पउमदलच्छी, गन्तूण पुरि च पेच्छामो ॥५१॥ (47) "Inaving heard religious discourse fror I turned a lay-devotee. I am very glad, O beautıful one (that) I have got a rare acquisition (48) That Brahmin's wife named Susarma said to (her) husband, "The religion of the great Jina that you have adopted in the presence of the monk, I, too, have accepted." (49) (Said the Brahmın to her), "O beautiful one, pure gifts should be distributed, with all respect, to the monks and the Arhat should be, at all times adored with 2eal. (50) Thereby (at) enjoying happiness in the lands of enjoyment such as the Uttara Kurus, you will, successively, attain to the highest state, the Nortūna." (51) Kapıla who was devoted to the religion of the householders, said to his wife as follows: "O one with the eyes like lotus-petals, let us go to the city (ie., Ramapuri) and see Rāma. 1. सुसोमा A C. सुसामा B 2. B omits stanza 50 of J.and inserts seven stanzas between 49 and 51 of J. 3954585E B. - ·Canto 35 57 दवेण विम्पमुकं पुरिसं दारिद्दसागरे पडियं । उत्तारेद निरुत्तं रामो अणुकम्पमावन्नो' ॥५२॥ तो निग्गओ घराओ पुरओ काऊण यम्भणी विप्पो । कसुमकरंडयहत्थो उच्चलिओ रामपुरिहत्तो ॥५३॥ सो तत्थ वच्चमाणो पेच्छह नागे फडाविसालिल्ले । चेयाले य यहुविहे दादाविगरालयीहणए ।॥५४॥ एयाणि य अन्नाणि य रूवाणि बहुप्पयारघोराणि । कन्ताएँ समं विप्पो घोसेइ महानमोकार ॥५५॥ 'मोत्तूण लोगधम्म अहियं जिणसासणुज्जओ अहयं । जाओ, नमो जिणाणं संपइऽतीए भविस्साणं ।। ५६ ।। पंचसु भरहेमु सया एरवपसु य तहा महाविदेहेसु। एएमु य जायाण नमो जिणाणं जियभयाणं॥५७।। (52) Rāma moved to compassion, surely, takes across (the ocean of poverty), a destitute of wealth and fallen in the occan of poverty." (53) Then his wife walking ahead of him, the Brahmin started for Rāmapuri, with a flower-basket in hand. (54) While going there, he saw snakes with large hoods, and goblins of various kinds, ſcarsome owing to hideous jaws. (53) Beholding thesc and many other forms, fierce in many ways, the Bralimin, along with his wife, shouted out the great (formula of) salutation- (50) (and said)"Renouncing the unwholesome worldly religion, I have become latent on the preaching of the Jins. Bow be to the Jinas, the past, the present as well as those that are yet to be. (57) Bow be, evermore, to the Jians, who had con-. 1. पंचमु पचसु पंचमु भरहेरखएमु तह विदेहेमु A. 2. B inserts one stanza between 57 and 58 of J. man ·58 Paumacariya । जिणधम्मनिच्छियमणो एवं तु विहीसियाउ वोलेउं । पत्तो रामपुरी' सो कन्तासहिओ मणभिरामं ।। ५८ ।। अब्भन्तरं पविटो दावन्तो महिलियाएँ भवणवरे । रायगणं च पत्तो आलोवइ लक्खणं विप्पो ।। ५९।। पेच्छन्तेण सुमरिओ एसो सो रूवकन्तिपडिपुण्णो । जो कडयककसेहिं तइया वयणेहि मे सत्तो ॥६॥ तस्स भएणं तुरिओ मोत्तूणं वम्भणी पलायन्तो। लच्छीहरेण दिटो सिग्धं सहाविभो विप्पो॥६१।। वाहरिओ य नियत्तो ठूणं दो वि ते महापुरिसे । सत्यि करेइ कविलो मुञ्चइ पुप्फञ्जली पुरओ ।। ६२॥ quered fear and who are born in the five religions of Bharata as well as in those of Airāvata and Mahāvideha, (58) Going past (those) frightful sights he with his mind fixed upon the religion of the Jina, arrived along with his wife, in the charming Rāmapuri. (59) Entering into it and pointing out to (his), wife its grand mansions, the Brahmin reached the royal court-yard (where) he saw Laksmana. (60) As he was looking at him (ie., Laksmana) he remembered him (and said to himself), " This is the endowed with handsomeness and grace, who was then scolded by me with caustic and harsh words. (61) As the Brahmin was running away in haste, having abandoned his wife, for fear of him, Lakşmapa saw him and accosted him immediately. (62) Being called, he turned back, and seeing both those great men, Kapıla uttered (the words of) 'hail', and placed before them (i.e., at their feet) a landful of flowers. 1. रामपुरि A. C. 2. आलोयइ A. C. 3. पेहन्तेण B 4. एसो इदी वरप्पभो पुरिसो B5 वणि A. BC. 6. सत्य B. से (स)त्थ A.

·Canto33 59 " परमेण यम्भणो सो भणिओ, 'कत्तो सि यागओ तुहयं?'' सो भणइ, 'आगो हैं अरुणग्गामाउ तुह पास ॥ ६३॥ कविलो नामेणाहं हवइ मुसम्मा' य रोहिणी एसा । तल्या मए न नामो पच्छन्नमहेसरो सि तुमं ।। ४ ।। जइ वि य सयं नरिन्दो परविसयगो हवेज एगागी। तह विय परिहवठाणं पावइ, लोए ठिई एसा ।। ६५॥ जस्सत्यो तस्स सुहं जस्सत्यो पण्डिभो य सो लाऐ। जस्सत्यो सो गुरुओ अत्यविहूणो* य लहुओ ॥६६॥ तस्स महत्यो य जसो धम्मो वि य तस्स होइ साहीणो। धम्मो चि सो समत्यो जस्स अहिंसा समुद्दिष्टा ॥६७ ॥ (63) That Brahmin was asked by Rama, "Whence have you come He replied, "I have come to you from Arunagrāma. (01) "I am Kapila by name; this is my wife, Susarmi-I did not know you, then, that you are (some) great Divinity in disguise. (65) "Even if a king himself were to go alone to a strange country, he is subjected to insults (by the ordinary people); such is the way of the world. (GC) "In this world, he who has wealth, has happi- Dess ; he who has wealth, is (looked upon as) learned; he who has wealtii (is looked upon as) great ; lic howeier (उ), who is devoid of wealth is (looked upon as) worthless. (67) "Ile who is instructed in Ahititsa possesses great wealth and fame, and has eren (वि) the whole 1. मुसामा B. सुमीमा A.C. 2. भायं B.3. गल्यो A.C.4 अत्य. fant B 5. B inserts one stanza between 66 and 67 of J. G. as read by B. अत्यो वि सो पसत्यो जो गिहयम्मेण हवइ माहीगो। पम्मो दिय जत्य दया दया दिसा मुम्भणे (?) विमला ॥

·60 Paumacariya - अहवा किं न सुयं ते सणंकुमारो समन्तभरहवई । रूवस्स दरिसणटे जस्स भुरा आगया इहई ।। ६८ ॥ संवेगजणियकरुणो पन्यजं गेण्हिडं परिभमन्तो। भिक्खं च अलममाणो विजयपुरं पाविओ कमसो॥९॥ पडिलाहिओ महप्पा कयाई दारिद्दसमभिभूयाए । पडिया य रयणवुटी गन्धोदयपुप्फवरिसं च ॥७० ।। एवंविहा वि समणा सुरनरमहियचिया दृढचारित्ता । परविसयं विहरन्ता परिभूया दुटुलोएणं ॥ ७१॥ फरसाणि अणिटाणि यजं भणिया रागदोसमूढेणं । तं स्त्रमह अविणयं मे जो तुम्ह पहू कमओ तझ्या ॥७२।। Religion under lus say:-ın fact (fa) Abinisā makes up the whole of Religion (65-70) "Or hare you not heard that Sanatkumāra, nho was the overlord of the entire Bharata (continent), and for the sight of whose (handsome) form, gods had come here (on earth),-he with compassion arisen in him owing to despondency, adopted monkhood and wandering about without getting any alms vent duly to Vijayapura, where he the magnanimous one, tras served with alms by a certain lady oppressed by poverty. At that time a shower of levels came down as rell as that (दारम) of perfumed water and flowers. (71) "Even such ascetics confirmed in holy life and honoured and worshipped by gods and men alike) were insulted by riched people, while moring in a strange country. (72) "O Lord, hatever harsh and unpleasant (words) I spoke to you (then), deluded as I was by 1. इह्य B.2. °करणो. B.C. 3. 'मोहेमं B.

·Canto 35 61 कविलं एव रुयन्तं संथावइ राघवो महुरभासी । सीया वि मुसम्म संभमेण परिनिवुई कुणइ ।। ७३ ।। कणयकलसेसु कविलो किंकरपुरिसेहि पउमआपाए । साधम्मिमओ ति काउं* कन्ताएँ समं तमी पहाविमो ॥ ७४ ।। भुजावियो विचित्तं आहारं भूसिओ य रयणेहिं । दिन्नं च घणं यहुयं ताहे गेहं गो विप्पो ॥ ७५॥ आजम्मघणविहीणो पत्तो जणविम्हयं महाभोग । तह वि य न करेइ घिई सम्माणपरायसरीरो ।। ७६ ॥ 'पुवं विहडिपडियं मझ घरं आसि विभवपरिहाणं । रामस्स पंसाएणं जायं धणरयणपरिपुण्णं ॥७७॥ passion and hatred, (pray) forgive me that rudeness (of speech) which I shorred you then." (73) Rāghava of sweet words consoled Kapıla who was weeping thus; (and) Sita, too, in agitation, comfor. ted Susarma (Kapila's wife). (74–75) Thea, knowing him to , bc (Rama's) coreligionist the servants and attendants, at the behest of Rima, bathed Kapila, along with his wife, with (rrater from) golden pitchers, feasted hin Various dishes, bedecked him with jewels, and bestowed on him plenty of wealth after which the Drahmin went home. (76) Though lic got that abundant wealth (ATT) that amazed the people, still, he could not ſce! at case, devoid of wealth since birth and deprired of honour that luad been (all along ). (77) (Said he to himself), "Vy house which lead been 1. सुसोमं A.C_2. परिनिषद A. C. 3. विकरपुरिसेगु B 4. भगिट B. 5. संपुष्पं B. On ·62 Paumacariya हा कटु सम्पुरिसा जं मे निभच्छिया अणजेणं । तं मे दहइ सरीरं सलं च अष्ट्रिय हियए ।। ७८ ॥ अटारसयसहस्सा घेणं तं च गेहिणी मोत्तुं । नन्दवदस्स सयासे कविलो दिक्खं समणुपत्तो।। ७९॥ थारसविहं तवं सो कुणमाणो मारो व्य नीसगो। विहरइ मुणी महप्पा गामागरमाण्डियं वसुहं ॥८॥ जो कविलस्स इमं तु पयत्य' एकमणो निमुणेइ मणुस्सो। decayed and delapidated and destitute of prosperity, is (nor), with Rama's grace, full of realth and jewels. (78)" "Oh! alas! that I, shameless that I was, reviled (these) good souls, burns my body and is rankling in my heart." (79) Relinquishing (his) eighteen thousandcows and his wife, Kapıla received initiation at the hands of (sage) Nandapati. (80) Practising the twelrefold penance, that highsouled monk, unattached (to anything) like the wind, moved about on the earth adorned with towns and mining settlements. (81) The man who being attentive, Istens to this narrative of Kapila, -he getting pure body, enjoys heavenly bliss that is derived from a thousand fasts. 1. महपृरिमा B. 2. गहिणि A. C. 3 नदादस्म A.C. . 4. पसन्थ B.

·Canto 35
63
सो उयवाससहस्सविहार्य
भुञ्जद दिव्यमुहं विमलगो' ।।८।।
॥ इय पउमचरिए कविलोवरखाणं नाम
पञ्चतीसदमो उद्देसओ समत्तो।।
[Thus ends the 35th Uddesaka of the Paumacariya,
entitled "The Narrative of Kapıla."]
1. विमलं सो B.2 पवं B.

·2 South frorm अयोध्या, leaving the kingdom of अयोध्या to भरत. The previous Canto tells us how they had come southward as far as the river that. Now they are going further south. दो वि-दौ अपि-ref. to राम and लक्ष्मण. Note that affe becomes fã after vowels (and fg after nesals eg. 739 fa Pc. 33.11, madh fo Pc. 33.12) feui— accompained by F1-Nom. plu of the present part. of 4 to go This root is generally referred to 9 (a case of for T cf. VIII, 4-225) Acc. to Pischel, however, it is to be traced to acca (a tramp) Woolner suggests arut as the basis for वच्चइ वक्कल-वल्कल bark--garment वक्कलज- डधारिणो ref. to the तावसs in तावसकुल the residence of the hermits 78°°5787°_FET, matted hair. The shortening of T in ST seems to be either for the sake of inetre or due to the requirements of the compound. 4-77, where, i.e. in the residence of the ascetics. 2-3. These two stanzas, should be construed together. 'The stz. 2 describes the तावसकुल in stz. 8. सगहिय-सगृहीतcollected, possessing, abounding in. The compound HTTTT shows a transposition of नागा and सगहिय-which is often noticed in and The comp. in Sk. would be afecta 741974. afioquoetztiere qua i. e. qu. (the sing. denotes the class.). Here africa seems to be a contraction for 317ffices fallen (lit, drawn to the earth), Pes may also mean 3-5 not drawn i. e fallen of their own accord, Prof. K. V. Abhyankar suggests that as a Sk. equivalent for FT° meaning that the ways and paths were blocked by sylvan fruit (274) fallen naturally (21- gelit. not drawn, not plucked by any body. The o.l.

·In, । overgrown with. सावय-श्वापद a wild beast. (Marathi सावन comes from श्वापद) आवास habitat, abode समिद्ध-समृद्ध rich full of. गिरिनइया – गिरिनइयाहिं रुद्धो (checked. obstructed) सचारो (movements of the people) जमि त (चित्तकूड पेच्छति stz. 4). Stzs. 6-9 together form one sentence. A unit of 4 stzs. constituting a single sentence us technically called a कलापक. कथइ-कुत्रचित् in some places The repetitions of Fich shows that different parts of the mountain are described; कत्थई.... कृत्वइ, 'in some places....in other places.' कत्थ probably <* क-त्र (fr किम् pronoun) on the analogy of तत्थ < तत्र fr. तद्, जत्थ < यत्र fr. यद् The Sanskrit कुत्र can be traced to क्व + अ through its weak base कु. सीहवियारिय---मीहि वियारियाण गयवराण रुहिरस्स छडाहि अरुण, some spots of the चित्रकूट presented a frightening aspect as they were covered with blood of elephants killed by lions. सरभुत्तासिय, सरभ- शरभ a.fabulous animal supposed to have eight legs (four of which are on its back), it is represented as stronger than the lions and the elephant. The mention of the TCH on the चित्रकूट is merely conventional. उत्तासिय--उत्रासित । frightened away, scared away. हथिउल-हस्तिकुल herds of elephants. 7. दढदप्प-दृढदर्प great pride, fury. आवडिय-आपतित, started जुद्धसघट्ट fight and collision. कढिणोरत्थल , the idea here is that in some places in the jungles of the चित्रकूट the buffaloes were killed (हय, or int hard if we take आय here) by tigers by means of liard blows on their chests 8. वूक्कार <दूत्कार (M. W.) screeching of the monkeys. किलिकिलिफिलत pres. part. of the intensive of the .

·5 ozomatopoetic verb fifaqe, deroting continuous chirping of birds. Vimalasuri seems to be fond of such Multiplica. tires (of onomatopoctic words) e: Tamaa (Pc. 2.40, 6.209), feufelen (Pc. 26 48), C7776 (Pc. 2C 50), 7596767 (Pc. 26 51), #aft, 4.79" ft, 1745- 3f1 (Pr. 26 53 etc.) HiFHT.. ....the comp. should properly He मीहभयदुयपलायतहरिणमंघायं. 9. "Trenfº--separate as T3 + + fiz (the bees burking in the temples). Tamaris - case of onomatopoctic reduplicative. 'fafett-fal731m (cp. Pc.32.6) apportionment, division ( W.) hence probably description of various parts of the fanz. Douft behold, see. 10. Tafit=45 possessing; T4 = Faiz taste. 11. my-gracefully, with ease. Tlie crescent mark on there as well as on at elsewhere indicates that the vowel is metrically short., चउनु वि मामेमु = चहि मामेडि etc.in. Loc, for Instr. 1737-177. a little more than (lil. with a little excess of) four months' time aftT4 Thic kingdom of the Araotis with Ujjain as its capital. FTIR is here said to be the king of the Avantis, 4574 being his Vassel. 9711957-The r. I. of A would mean-ndorned with excellent forests'. 12. *747,- full of. i fetite-f7917 some (distancc). 1791-p. p. p. of $17 a substitute for 77 acc. to II. VIII. 4. 102. Tract, place, region. 75-abandoned, descilest, evacuated by the people. All of a sudden. 13. -*? underneath (sec II. VIII. 2. 111.)

·6 . Cr. Guj. हेठळ or हेठे. उवविट्ठासासिया is a Karmadhāraya being dissolred as पहम उवविट्ठा पच्छा आसामिया. वीसन्ता pr. part. of वीसम (वि+थम्) to rest. राव-राघव, राम, a descendant of रघु, an illustrious king of the इक्ष्वाकु race. विजणो-desolate, deserted by people. cf. जणुज्झिय above. 14. सासा-सस्यानि crops. (The loss of the neuter plural termination for the Nom. is probably on the pattern of similar Rgvedic forms. सरन्या for सख्यानि व त्यानि नो सख्या बभूवुः etc RY. VII. 88. 5.). अकिट्ठजाया-अकृप्टजातानि grown on untilled soil. अकिट्ठ-privative of क्ट्ठि p. p. p. of किस (SK. कृष् to plough) फलभर + ओणमिय–bending lor due to the weight of the fruit p. p. p. of ओणम (अव + नम्) to bend lower and IT are found weakened to sit in Prakrit). Cr. Mar. ओणवा पुडुच्छवाड--Fields of sugar-cane of the पुण्ड (पुड्या ऊस In Mar.) variety. पउर = प्रचुर abounding in. पट्टण-a city cf. पाटण in Mar. खारेपाटण and Guj. अहिल पाटण. आयार = आकार (ht. shape) resemblance, appearance. 15. दीसन्ति-दृश्यन्ते Pass. of दिस to sec. अछिन्न पक्खीसु. This is a सापेक्ष Comp. wlnch expects परिष as its first member. पक्खीसु Loc. for Instr. ie. पक्खीहि. विमलमूरि often uses the Loc. forms for the Instr. ones; e.g. सयडेसु, भडएसु and भग्गेसु in the next line सयडेसु-सयड-दशकट a cart. भण्डअ-भाण्डक Merchandise, goods. The strcets of the country looked distorted owing to the broken carts and the scattered goods of every kind lying in disorder thereon. 16. चणय-चणक Chick-pea, gram. मुग्ग-~~-मुद्ग a kind | of pulses. (Mar. मूग; Guj. मग). मास-माष lentils (उडीद in Mar अडद in Guj.) विविखरिया-(विष्किरित) i.. विष्कीर्णाः ....

·7 Scattered all over. णेग-नक many. जिण्ण-जीर्ण (p. p.p. to age, to get old) old and decrepit. (The alternative Pk. form जुण्ण (Sk. जूर्ण) is traceable to a through the weak base जुर). जरग्गवो-जरद्गव. Nom. Plu. of जरद्गु. The expression जिण्णा जरग्गवो inrolves a tataulogy. पडिया-पतिता Lying at ease. 17. व-Metrical shortening of वा meaning Gor '. परिममिया-परिधान्ता. समिय (यमित i.. श्रान्त) p. p. p. of सम (Sk. अम् to be fatigued, weary). 18. तो-ततः then वलग्गो-अवलग्न: cluvg to it. climbed up (initial अ lost due to syncope) नग्गोह-न्यग्रोध. The Shunyan tree. विडय boughs and branches. एत्य< *एy (from एतद्) on the analogy of तत्य <तय or जत्य < यत्र. 19. विय<विक्टं or विकृतं, hideous, dreadful, deformed. सरिच< सदृक्ष similar to, resembling सततल'.... ..पामाएनु Loc. for Instr. सत्ततल-मप्ततल sesen-storeyed. परिकिण- -परिवीर्ण surrounded by. 20. तलाय-तडाग (Mar. तलाव) lake, pond. सहा < सहा (राहम seems to be used for the regular महस्स or सहाम for the sake of metre). वेडिय-वेष्टित encircled by (Har. वेलेले) 44-357 licrd of cattle. 21. एका-एर (क in एy is sometimes doubled because it comes betreen rorcls : ct. Woolner $15). अश्चयलतुरियnote the tataulogy 'in पर (चपल) and तुग्यि (स्यरित) as well as in गह (गति) and गमण (गमन). We can akethe expression as अचवलाए तुरियाए य गर्दप गमय जग त which will obviate at least one tataulosy in rond 7.0 मर-मम (H. VIII I. 111). as rell ·8 22. ओयरिय-अवतीर्य Gerund of ओयर (Sk. अव+t) to get down; to descend. The word Hot seems redundant in the first line as the gerund 311914 cannot be well connected in the present sentence. To remove the difficulty we may erther tale afhait aut as standing for Afife OF emend ओयरिय into ओपरिओं. The rl. of Bdoes not present this difficulty समन्मासे-समभ्याशे near, in the presence of (रामस्स). ठिओ-स्थितः 23. पऊमणाहो-पानाथ. i.e. राम कओ (whence) - * कन. == कुतः (On the analogy of तओ - ततः or जओ=यतः) साहनु Imp. end Sg साह ८ शास् to tell. H. (VIII. 4.2.) treats साह as an आदेश for कय. फुड-स्फुटं, clearly. मज्ज्ञ (or मज्झ) । महय . =to me, . 24. सिरीगुत्तो-श्रीगुप्त. (सिरी, श्री by स्वरभक्ति or anaptiris). अयं ( 2 old fagadhi अहकम्) अह. कुडुम्बिओhouseholder. धइएसो-वैदेशः ... वैदेशिक: one coming from a different country. (विदेश) a foreigner, stranger. निसामेहि- निशामय listen. 25. उज्जेणी-उज्जयिनी the capital of the अवंतीs, modern Malwa. नाम -(ind) named.-त्ति is superfluous. दसउर--- दापुर Modern-Mandasor in Malra. The other namcs for the city are दशागपुर or °नगर भिच्चो-भृत्य. It. a serrant. Here used in the sense of a vassal, a tributary prince. 26. मोत्तूण-मुक्त्वा, (absolutive inth 'तूण), learing, except. तिहुयण गुरुं--the lord of the three worlds, here सुव्रत or मुनि सुद्रत (the 20th of the 24 तीर्थकरs of the Jains. Cr. ..मुणिसुब्बयमुवयं नियसनाहं। पउमस्स इमं चरिय जस्स य तित्थे समुप्पन ॥ Pe. 1.5). That तिहुयपगुरु here refers to सुव्रत is clear ·9 from Pc. 33.56 where 17. is said to have on his finger a ring inset with the image of मुद्रत. निग्गन्या-निग्रंन्यान् the fetterless morks. सातो साघुन् the saints. नागधरा-ज्ञानयरान् possessing केवलनान or Absolute knowledge. नमोकार-नमस्कार. hormage. (Usually the Jains pay their homage to the पंचपरमेष्टिन्s i.e. the अहंत्s, सिद्धs, the आचार्यs, the उपाध्याय and the साधुs. Cf. पंचनमोक्कारविही etc. Pc. 20.27. The निग्गन्या in the stanza implies the मिद्धs, the आचार्यs and the उपाध्यायs.) 27. सम्मत्त-सम्यमत्व-Right Faith, (which is thus defined - in the मोक्सपाहुड (Stz.00) हिंसारहिए धम्मे अट्ठारसदोमवग्जिए देवे। निग्गन्थे पव्वयणे सद्दहणं होदि सम्मत ।।). नुयं-श्रुत heard. देव O Lord (a king is addressed as देव and a queen as देवी). उन्हेंहि-युप्माभिः (Ir. the base* तुप्म instead of युष्म in युष्मद्). 28. लक्खण-लक्ष्मण, also called in this poem, लच्टीहर (लक्ष्मीपर Pc. 3532), लच्छीनिलय (लक्ष्मीनिलय Pc. 3412) or मोमित्ती (सोमिपि a matronym fr. सुमित्रा. Pc. 35.13). लखं-लब्ध acheived. एत्तो abl. sing. of एअ-एतद् H. VIII 3 82. Probably it is to be derived thus : एत्तो <* एत्तः <* एतत्तः analogous to नत्तो <• ततः i. c. classical ततः. वोउय-कौतुक curiosity. 29. पहियो-मयिक: the traveller थीगुप्त, माहण gen. for Instr. साहूहि. मम्मतरयण-the first of the three Jewels riz गम्पादन Right Faith, सम्पज्ञान Right Knowledge and गम्य- पचारिन Right Conduct. the r... of ...c. means 'to him who was devoid of Right Faith.' 30. पारती-फरिओ-पापति-पतिः active in, cngaged in lhunting. For पाग्दी see H. VIII. 1.25ct. Mar. and Cuj.

·10 पारध, मंदारण्ण seems to be a forest rear दापुर or Mandasor. The t.l. डडारण्ण of A seems to be a curruption fr. मदारण- रविपेण in the same context gives दगारण्ये (R.Pp 338) which is better in view of दशपुर. साहब accu. sing. of साह्न a weak base fr. ure. The form hd is often met with in Pe. along with the regular साहुं. Cf साहवं Pc. 32.20, साहेवण-ग Pc. 32.21, 41.70 एक्क-एक, H. VIII. 2.99; Toolcer 315. 31. गिम्ह-ग्रीष्म summer. सूर fr. Sk. सूर the sun. Cr. H. VIII. 264 मूर्य becomes सुज्ज in Prakrit. मूरायव....अगेमु Loc. for Instr. व्व-इव. भविमुक्को-भयविमुक्तः free from fear. समत्तनियमो-समाप्तनियम one who has completed his rows. दढधिईयो-दृढघृतिक , धिइ resolution, firmness of mind. (s of fus is lengthened for metre.) 32. कयंत सरिसो resembang (i.t. awe-inspiring) like- Death (कृतात). सरिस < सदृश (IYoolner, $24). अणाइ°–अनादि' without a beginning., 'मिच्छत्त<°मिथ्यात्व belief in the false religion (acc. to the Jains) or absence of faith in the True religion (ie. Jainism). गन्तूण, gerund fr. गम. आरणे - अरण्णे--अरण्ये Note the metrical lengthening of अ to आ. 33. समणसीह-थमणसिंह lit. a lion among the monky i e, the foremost among the monks. Words like fe, ZTET, वृषभ etc. occurring as the second members of Karmadharaya Compounds denote excellence. अत्तणो हिय-आत्मन. हित spirir tual benefit. अच्छामि-आसे (H. VIII: 4.15.) I remain here. Pischel derires अच्छ ft. अच्छ (Gr. $ 480), while Dr R.L Turner traces it to आ+क्षि (निवासगत्यो ). दुक्खविमोक्त च कुणमाणो with a rier to putting an end to misery of worldly existence. .

·11 34. 17-Worldly comforts and pleasures. la <tdie a little (H. VIII. 2.125.), 4924-the same as अत्तणो हियं above. 35. facertº_991 (ar) close contact, attachment, Els (fe) lit. with the face turned towards, ie. prone to, fond of. नाऊण-ज्ञात्वा (gerund in ऊण of ना < ज्ञा to koow). TE-E ( CE ) to ask. 36. पसत्त-प्रसक्त given to, addicted to. वचिया deceived (10 the matter of 376—Spiritual happiness. Perhaps. there is a pun here on * Sk. 3969—the meaning in this case being with trivial pleasures ie those derived from the enjoyment of fatus. The v.l. of B. seems to be intended to maintain uniformity with अत्तणो हियं, stz. 33, and अप्पहिय, stz. 35, above. This reading too admits of the puo explained above). afaraft-Fut. 3rd pres. plu_97 (TE) to wander. 37. This stanza is intended to dissuade the king 779, vi from hunting which entails FEH. The simile a this stanza is quite striking. Just as a ball of iron goes deeper and deeper in the water so a man committing fun is sure to go down to hell. fafa-TRA Fut. 2nd sing. UIT (4) to go. faf- lit. not charming, joyless, cheerless (cf. TFT TIH 171...etc. erTV4+ 37.97 4.8.38) 38. 3941 (lit VIII. 3.93) by you, fuerit-7 94424: lit. seren earths, seven liells Acc. to the Jains there are seven- earths, below our earth, of gradually increasing magnitude, called TOYHT, TH, THT, 6971, "HTT, 09.777, HEIGTA THT. Cf. also Pc. 75.47-779- ·12 प्पभा य सक्करवालुयपकपमा य धूमाभा । एतो तमा तमतमा, सत्त अहो afa gertat ll In the midst of these lower earths lie bells, नरक's or निरयड. सडकुल full of, consisting of. पज्जलन्त burning. अणल Fire. 39. Description of hells afecafu find. These hells are ever enveloped in dense darkness. Neither the sun nar the mooc ever shines on them (cf angufaa लोका अन्धेन तमराा वृत्ता ईशावास्य उपगिपा ३) पुडपाय -पुटपाक 1sa medical term and means a particular method of preparing drugs (The various substances are wrapped up in leaves, covered with clay and heated in fire) The creatures condemned to hell are similarly heated enormously as in the T2979-process of preparing drugs and subjected to unbearable tortures कूडसामलि-कूटशाल्मलि (or simply शाल्मलि of Mar. Heit) A silk-cotton tree. Its thorns are supposed to be used for torture in hells +i<977-4597 (Nar. Akaper) • a saw.असिवत्त-असिपत्र a sword blade. जंत-यत्र a Machine A ref. to some mechanism of torture such as Sugarcane-press or the like. The second line is not well connected with the first; supply therefore, 167 T. 40. Ta-gag (Sc. TiTu or day above). Want hurled down. होणा helpless, wretched. चक्षुनिमिसपि (निमिसfafau winking of the eye), even for a moment. 41. fe, ' eagerly desirous of, longing for. gftet 2 gan by dissimilation, anfe--filer of 'what sort, of what description. 42. 1977--ff917974345 comparable to the fruit of the विपाक tree. किपाक (lit. of bad teste) a tree which is * ·14 45. मया-मृगा., animals or deer. अणाहा-अनाथाः, helpless, without anybody to defend them. भउद्दया (भअ + उद्दया) -भयोद्रुता running hither and thither, for fear of being killed by the hunters रणे-अरण्ये, in the forest. For other instances of the droppug of the initial unaccented vowels see Ghatge, $ 60, p 35 मा हणसु-मा जहि don't kill. (The Jaids fancifully derive the word ATM which is connected with ब्राह्मण from मा हण 'do not killP. Those who tell others to abstain from killing are माहणs, Brahmins. ef. मा हण जीवेत्ति तओ माहणत्ति बुच्चति, Vh. I p 184), रसासत्त-, रसासक्त given to taste. adicted to pleasure • तिविहेण वज्जेहि < avond-हिंसा in three ways ie (i) do not commit हिंसा yourself. (ii) do not cause others to commit it and (n) do not give your consent to anyone committing it; fafae also implies avoidance of हिंसा (i) in thought, (2) word and (3) deed. 46. एएसु, अन्नेसु, °सएमु Loc. for Intr वोहिओ (बोधित) Ppp caus. बुह (बुध्) to know. जाहे-यदा when. ताहे-तदा then. ओयरिउ-अवतीर्य (absolutive in इट ir ओयर-अव+तृ to alight .to dismount). पणमई-प्रणमति bows down. The lengthening of's 1s metri causa. 47. कयत्थो कृतार्थः ht one whose purpose is served or whose end is acheired. विमुक्कपावो-पावेहितो विमुक्को free from sins. एत्य <* एवं fr. एतद् analogous to तत्थ-fr तत्र fr तद्. 48. निग्गन्याण-निर्ग्रन्थानाम्। निर्ग्रन्थ 'means a holy man; who has totally renounced the possession of property (UFT) whether owned in public or private, hence a Jain monk. दुवकरचरिया should be निग्गन्यांण चरिया दुसकरा the 'mode of life .

·16 plu. form fred (as well as res stz 30 above) are derived from the weak base साहव of साहु पमोत्तु-(absolutive of 477) = het, lit leaving aside, ie. except. TREF (Sc. geant), in front of any one else. Fift caus. I st Sing. Per. of Th to bend. 50. 475964 lit. one who increases delight, hence ode who is a sourse of delight. But it is better to take 4127- Tas the proper name of the monk as is clear from staadiufity Hä: etc. RPp. 33 119. TCHATTI-(, derotion) with great devotion, with all his heart. Soferathat the hair on his body stood erect i. e he felt a thrill of joy at the prospect of adoption of Jai layman's religion. 51. 392fza one who has observed a fast, it refers to वज्रकर्ण. निययकाल-नियतकाल lasting everemore, eternalafayi-Haqt or *f977, worldly, people, people belonging to the mundane existence (79) and obtaining salvations in the.end. दुक्खाण Gen for abi. दुक्खैहितो मुच्चन्ति pass. are released, are freed from. 52. 77–9TTZ holy life. It is said to be (59565- gyfete) (face-fafag): :-of two kinds(1) ATI (+377) pertaining to those who possess a house y.e. the religious life of house-holders and (ü) fiterim (faç 4 am the lengthening of 3 in 1 is irregular) pertaining to those who do not possess a house i. e. the religious life of houseless monks. The former, which is observed by the householders (गिया) is called सालं वणं, probably because it possesses some support (2187) as the house, a wife and ·18 with the ehsion of the initial ref, रण pr. अरण्य. फुडं-स्फुट clearly, hence openly, publicly. faoi ar to show modesty to As 252171 was a rassal of FHETSZ, it was necessary for him to pay homage to his overlord when he attended his Durbar but he had already voted not to salute anyone else except a Jina. Hence the difficulty of वजकर्ण. 56. fast -ferfasal haal (supply 4-5 after this): The c. I. of B is simpler than this. While peut was thinking hard as to how he should get out of the difficulty in which he found himself, he hit upon an idea that he should inset the ring on his right thumb with the image of protect so that whenever he apparently bowed down his head before for made a salutation to him, actually he would be paying homage to the image of the Jina, set in the ring Thus he would be faithfully observing his vow (see stz, 49 above) without offending Taratat. But, it was not to be (see stz. 59 below)! The Hope the thumb (Mar. Eins or Hindu Tot is probably to be traced to the practice of putting a ring on the thumb rrhich is referred toin this stz.) रयणचित्तं-रत्नचित्रा charming with jewels ic, studded or inlaid with jewels = 40 Trifai which was probably intended but fan was used for metre. कारेमि caus. 1st sing. of कर like नाममि fr. नम. 1997- (or rega) the 20th alcat (see note on stz. 26 above). fag image. 57. #250_fucat (abso. caus. #7 to do). alat _ * crfet 2 fett (see Toolner p. 128) right. afa worn, put on. Eftaº by tacaf. 1717 limbs ie. body. °समुल्लसिय-समुल्लसित tingling with, thrilled with.

·20 VII 21; ref Pc. 9.47, 18.4, 72.32 etc. cf पराहुत्त for a similar formation). 63. अक्खाए-आख्याते. अवसेण = अवसं--अवश्यं certainly, positively. cf अपभ्रंश अवसें H. VIII,4.427. "हियइच्छिय < हृद् + इप्टं (हिय < हिद < हृद् ) cherished by the heart 64. कत्थ should have been compounded with देसवत्थव्वो, कहर कह <कथ denasalization due to metre. मन्त< मन्त्र counsel, secret plan. Note the discord in number in ga etc (sing.) and भणह (plu.). 65. वणिओ< वणिज a bania जउणा < यमुना (cf H. VIII. 1 178) वरतणू consort, wife. 66. The words जोव्वणसिरी, उज्जेणी, अणंगलया and वैसा are accu. singulars (though with the loss of accu. terminatrons). The v. ls of A show a tendency towards simplification in such cases) आयल्लय र आचलता i.e. चंचलता restlessness Cf. H. VIII 4 231 (चल्ल < चल् ). For the use of आयल्ल see Pc.8.189,2415 67. तिब्वनेहरागेणं-तीव्रस्नेहरागेण with ardent (it sharp ) love and passion जह-जहा < यथा. वाउरा< वागुरा meshes, Either जह or व्व 1s redundent. Cf. Stz 69 below. 68. नियय---नित्य constantly. मे-मया (H. VIII. 3 1100. cf. Guj मे) दुपुत्तेण-दुद्रुण पुतण. 69. As जह is already used व्व (इव) is redundent कामगय -- काम गय (lit. gone to it carried away by) वित्त जस्स सो महिलाणु'–महिलाण अणुरागे रत्तो or महिलासु अणुरागेग रत्तो. 70. सा मुणिया-ज्ञाता (H. VIII.4T). अ-सार-worthless कीरइ-क्रियते (Pass srd sing. pre. कर to do) कण्णभार--कर्णभार a sheer burden to the ears . Snare अणगलया ·21 . 71. सिरिधरा-धीघरा the chief queen (महादेवी) of सिंहो. दर, उत्तम-रयण-आविद्धं-inset with excellent levels 72. अह्य ref. विज्जुयग. रायहर / रायघर । राजगृह palace, पत्थिा प्रस्थित set out. निसि पोसे-निशि प्रदोपे (निसि is superfluous as it itself means the beginning of the night) Construe b:-सीहोयर पुच्छती सिरिहरा देवी मे सुया. 73. उविग्ग-उद्विग्न sad, dejected दारुण adv.excessively. अज्ज-अज्ज अद्य; nasalization of अज्ज for metre. 74. विणयपराहुत्त-विनयपराधमुख, averse to (showing) modesty (to me) for पराहुत्त ref. notc on sts. 62 above. जाव... ताव-as long as. मुदरी voc. sing. को 2 *क्तः < कुत whence. 75. तो then. 76. उल्लाद । उरलाप talk, conversation. वट्टा-वर्तने was going on. 77. असत्त । अदाक्त unable. विसम-विसमा दुग्गा य पायारा य जस्स or विसमो य दुग्गो य पायारो जस्स. पायार-प्राकार rampart, defensive wall of a city or a fortress. पेमेइ-प्रेपते sends ic. Sent. दूरंतं adj. (पुरिम) fast. Cr. है तुरिओ abore, or adr. quickly, forth-with. 78. मुनिठुरं-मुनिष्ठुरं very harshly. मुणि-मुणिणा उच्छा- हियं हिपयं जस्स मो. उच्छागि < उत्माहित instigated, inflamed, encouraged. 79. दिन-दत्त given, presented. The word may rather he derived as यिनीणं (वि+m to give) > विदिन्न > दिन. मायाएँ यवहरन्तो behaving deccitfully. निवुई कुग ic. निभ्युदं कुण to give delight to, to please. 83. आगन्तु-आगत्य. निम्टएण (has an adverbial force)- farsit certainly. 5ti < olfas (by syncope).

·22 an . 81. साहण <साधन army. धम्मदार दा, lit. to allor open door to Religion i.e. to give freedom to lead religious life unmolested. 9799541 pleads that he should be allowed to follow Jainism which he had recently adopted; he would give up his kingdom, treasury, etc. for that sake. 82. पइन्ना आरूढा-पइन्न आरह, to take a roT (cf. प्रतिज्ञा आरोढ ete. मुद्रा० III, The Mar. पंज is to be traced to पन्ना). अ-मओ= अ-मृतः, वज्रकर्ण says that he would not give up his vow as long as he lives. विमुचामि (Sc. पइन्नं). 83. रोह Caus. of रुघ< रुथ् to besxege. विणास to destroy, devastate, Caus. of विणस< विनश् to perish. 84. Stas. 24-84 constitute श्रीगुप्त's reply to राम's question in stz. 23 above. सुन्नागार-सुन्नाई अगाराई जम्मि (त गाम) सुन्न ht. void i.e. deserted. •85. डज्झत pres part. pass. डह ८ दह, to burn. (For the cerebralization of द in दह see H.VIII. 1218). कुडीरय < कुटीरक, a hut. दड्ड<दग्ध burnt. घडपिढराणं (sc. कए) for the sake of, in search of jars and pitchers. 86. दळूण (ड)-इ, supplied by J to restore the metre, is an expletive (See H. VIII. 2.217.) The r. I. of A. B.C. does not involve the metrical flaw and hence is preferable. दयावन्नो (also आवन्नदओ) moved to pity. महग्ध-महार्घ costly (Cf. Mar. महाग). कडिसुत्त-कटिसूत्र, waist-band. 87. देसिओ (same as वइएसो stz. 24 above i.e.) श्रीगुप्त. 88. सुदुस्सह < सुदुःसह extremely unbearable. इमस्स etc. Construe; इमस्स पुरस्स भूमीए etc.

·23 89. कमेण क्रमेण gradually, by stages. वाहिरुद्देसे-वहिरुद्देशे in a place (उईस) outside (दसर). चंदप्पह-चद्रप्रभ the 8th ? तीर्थकर of the Jains. भवण, house it. Shrine (चत्य). योऊण <स्तुत्वा (absol. यु (युण) <स्तु) having praised. थोऊण may be taken as an infinitive, meaning, in order to offer - . their prayers. 90. पंथ < पथिन् a road. खीण < क्षीण fatigued, reary. सीया and सीणा accu. sings. with the accu. term. dropped for metre. cf. the t. I. of Aand C. पविसरइ-See note on stz. 54 above. सो i.. लक्षणो. अणुणाअ (also अणुग्णा) < अनु- ज्ञात, permitted. दारपाल <द्वारपाल door-keeper, porter.. 91. fafas <faface sat down; or it may be primitire for the causal निवेसिन seated. मुंजावेहि Imp. 2nd sing. Caus. भुज to eat. मूयार < मूपकार a cook, by syncope (Cr. जीय < जीवित, राउल < राजकुल etc. see Ghatge, p 36). 92. जंप < जल्प to speak. पिया < प्रिया i... सीता. तम्मि अभुत्ते is a Loc. absolute construction. 93. मूयार-वई-सूपकार-पतिः .head-cook. अग्नपाणमाईय- यान+पाण+याईयं, म after पाण is a Sandhi-consonant. See Ghatge, P. 42. एयस्स-एतस्य i... एनस्मै. वराहार-वर+आहार ercellent or choice food. 94. जहिच्छाए < यथेच्छया i... यथेच्छम. अमय < अमृत uectar, ambrosia. तणू nccu. pl. of त body. Please insert in the translation, that of the second line as follows, " And that food, possessed of all the qualities (of excellent food) gare delight to their Lodies, like nectar. मुहावेइ< मुसापयति < मुखपति decom. fr. लिहाविय <लिसापित लेपित, मुस .

·24 . 95. अमुणिय-न मुणिया (अम्ह) गुणा जेण सो, तेण; मुण to know. Note the della position of 3r in this stz. It can be connected with the previous word to form a सापेक्ष समास (i.e. = अमुणियम्हगुणेण) as well as with कज्ज which follows it. ववहरिय ppp. ववहर < व्यवह to do, to perform, 96. अनन्नदिट्ठी-अनन्यदृष्टिः (दृष्टि faith) who was not devoted to any other faith than Jainism. पाविही-प्राप्स्यति Fut. 3rd sing. पाव (प्र+आप्) to reach, meet with. धिरत्यु- धिगस्तु. It is really घि+ अस्थ, र being inserted as a Sandhiconsonant ef. अन्नपाणमाईयं stz. 98 above. धिरत्यु here governs the Instr. Sometimes it governs the Genetive as in धिरत्थु ते जसोकामी-उत्तराध्ययन Ch. 26. 97. तुमं-त्वम् (H. VIII. 3.90 Cf. Hindi तुम, Mar, and Guj. तू) पीई = पीइ. पोइ कर to make friends with (cf. stz. 135 below) समय - समक = सम with. 98. अइगअ< अतिगत went away. पवणवेग with the speed of the wind (पवणस्स वेगो विअ वेगो जस्स सो). रायहर a palace. See stz.72 above 99. अत्याणिमडव-आस्थानीमडप The Darbar Hall, the royal court (मडव ef. Mar. माडव). One expects सीहोयर in place of her of J. to obviate the metrical deffect. cr. u. 1. of A and C. मइपगब्भ ... पगब्भमई, of mature intellect, resolute-minded. It is of common occurrance in Pe. (Cr. 107.1 etc.) भरह* < भरथ < भरत. भरत here as well as in Pc. 33.100 and 101 below, we think, refers to राम. Our reason for this is as follow:-ऋषभ the first तीर्थकर was born in the इक्ष्वाकु family. His SON was ·25 named 76, the 1st of the 12 alats aec to the Jains. It is natural that the family of the areas was named after this TJ who was an illustrious figure in it and 774 belonging to the searg family is therefore called 7. (Cf. the 5641897 is called the that after another great king T) Acc. to Dr. A. J Ghatge, however, *** should refer to ta himself, the younger brother of 174, who had become king of it, after the death of his father and the exile of H. JH is, no doubt, going to fit by Th's order but he professes himself to be a messenger of the king and acting as one sent by him. 7897, probably thinking that ma's order would have no inſluence with PARET, tales recourse to this device. faef133 <fantaa, i.c. fac. sent. 974 < trä, sidc. 100, 310793-31751199 orders <a border. -anhat the Earth. 101, TH-19: Said (937 is used for 579TT a case of the use of the pass, for the active). Toteutafa (5 lengthened for metre), 51 (art) to know, to discriminate between. ' does not make a happy sense. Can tre emend.575 to a to improve the sense ? 2 (79) is used to introduce a question ? Are the masters picased ctc..!' fav4 stari is cqual to trafarett-fanf499814 disobedient (lil. those who have transgressed the bounds of modesty). भिच्च < भृत्य servant, assal. पहू-प्रभवः masters, kings, lords. Teil-Artà (Pass, for active Tita). 102. TE TH 074001 i.c. De fæ) Tayvoit this ·26 my creature or vassal वज्रकर्ण (see stz. 79 above). विणय' –विण्याओ परोहुत्तो माणिओ य. माणिअ-मानिक or मानित (माणो संजाओ जमि) proud. arrogant. मुइओ< * मुचितः < मुक्तः spared, i.e. I have let him off alive. afe<ara satisfaction, pleasure. 103, जपियव्व (pot. part )-जरिपतव्य, prattling. मझ बयण-मम बचनेन. at my word, because I ask you. 104. सोऊण-श्रुत्वा (gerund of सुण to hear). हन्तव्य (pot. part.)-हन्तव्य, fr. हण to kill. 105. कुमार Prince i.e. लक्ष्मण. मह वयण - 'Listen to my words, tu short.' सव्वसखेव-सव्वस्स (वयणम्स) सखेवं, the core of all my speech or argument; a brief statement of what I have to say. लहु (adv.)-लघु, quickly, forthwith. पडिच्छाहि-प्रतीच्छ, accept, prefer (Imp. 2nd sing. पडि + इच्छ). 106. मैत्त < मात्र सयल-सयल +पस्थिव + अस्थाणी (asserably hall—same as sarforisa in stz. 99 above) नाणा- चेट्ठा -नाणा चेट्ठाहिं आउलिया-agitated with various (नाणा ind.) (menacing) gestures or movements (चेट्ठा < चेष्टा, such as brandishing their fists at nu, grinning their teeth and drawing out their shords). दुव्दयण-दुर्वचन abusive words, loud threats final waves, ie. heaps of (दुव्वयणाणि). 107. This stz, along with the Ist line of the next describes the various Ts of the excited kings and courthers in the assembly. केइ केचित् or केऽपि some (of the soldiers there). सहसत्ति-सहसा +त्ति all of a sudden. उक्कड्डे- ऊण-उत्कृप्य lharing unsheathed. छुरिया <क्षुरिका dagger, kmfe ·27 (cf. Hizdi 50). - 5 camp. = TE- Ford ** in the comp. És reduziert. 103. M (56-76)if. ož<s far to samouc - bergs. 731 Tetc.—The simi: tiids brings out the stalwart ad hoge finire of 25 compared w:h the pues figures of the riral kinders who Bus: Lave looked before he Liliputiars before Gallire...5<7, wat, mosquito, eis. i.c. 5771: 03 all sides. But theme wind is free from fear, dauntless. E-metre requires Es, o: a for 5 109.70470-5147<$757 (7.) seems to be az archaism for i*<7 (m.) blow, stroke. Tke z. I. of and C remores the archaism some ( accu. pl.) on them there (57) + to strike. kit, SVT by the force of his legs, abs the force of his arms. Does this refer to utes:ling? 153-155 (Caus. 7<7 to fall) threw domn. 1.0. Ta J. ic. 17 lifted up ose soldier and hurled him against another. SZETT <TETETT. 3 Lich with the heels. fafatitz-ffmail=fifi <friti broken, shattered) (<*res 1. M.= 5 bach) d. 1776 etc.-474<Å. to aroid, esclude. F1, a true Warrior that he was, did co molest time that had already fallen with their face dorawan 111, #T", far and 7777 staad fora. [th and the Vole hos 1 *hich is normally a rom. form in with the force of accusatic; or take Fr...751 as und Jh ·29 14 5427; 01.1) समाइट-समाविद्ध P.P.p. of मम् + आ + व्यथ् to brandish, whirl. भमाड Caus. भम <भ्रम् to rotate, revolve. 115. ह्यमाण हो माणो जेमि ते त्यमाणा, हयमाणा य वहिया य जोहा जंमि तं (रिउवलं). हयमाण- हलमान crest fallen, humbled down. पहिय <*वचित fr. वधू to kill. भग्ग< भग्न der feated. पलोभ < प्रलोक्य to observe, see. गोउर < गोपुर, a city-gate. 116. साहु त्ति माहु. it. साहु साहु ति. लोगो-लोक. (क softened to ग as in अर्धमागधी cf. एग, उदग). एरेणिमेग-- एस्केण + :मेण. सुहडाणीयं-~-सुहड + अपीय (< अनीक arms), crack battalion मीहेण व cte. a good simile where लक्ष्मण is compared to a lion and the whole army of Peact to a herd of drer (मयकुल< मृगकुल). 117. पाल god of death, Yama. जोह (also जुग्म) <युध् to fight rith. The root en is generally used intransitively ममरममत्य-efficient (समत्प< समर्थ) in warfore 118. विहल < विह्वल, agitated. perturbcl. (घिनल and भिन्मल are the alternative forms. See H. VIII. 2.58) देविय < वेपित trembling. गन्नु (gerund गम)-गत्या. उपाऊण (genind उप्पय < उत् + पत्)-उत्पत्य, Iearing up आप-आर आप (II. VIII. 4.187) to drag 110. निययमुर -नियम + अगुय (< अगुआ. Upper garment) etc. El caught hold of the Sovereign Simhonlara aos trou him fast by the neck with his upper garment and ind him like a bulloch to Roma. What a sad plight this linuglity Simlodara is reduced to by lok mara! 120. पामिग-पई म भिसा (पाग्य) नपनलित, Icin. RTT, relugs, protection. **T helpless. . , ·28 SUZ. an independent sentence and supply ă before W. The r. l. of A and C is better as it is does not present this difficulty. FHHET° note the tataulogy in FET and वर; or महा, huge and वर, excellent. 112. swing all the locatıres in this line stand for the instrumentals. सो, it. मोहोयरो. मेहो व्व etc. a good simile in which king finales is compared to a cloud in the rainy season and 44 to the It suggests that TETET howsoever powerful, was too teak to resist the vehement attack of 7840, just as a cloud, though large is incapable to obstruct the rays of the sun for å considerable time. 78.4T, the rainy season. 113. 24 <37967. pres. part. 1 +97 to advance, to rush on. Tas Tas (usually a mat) गयखम्भ < गजस्कम्भ the post to which an elephant is tied. (Mar साव is derived from स्कंभ and not स्तभ. स्कम्भ itself comes from the Vedic Fiy to support). 3772 ur geruod of g <394951 to uproot, afhent (Desi) (Sc. fegntäv) encountered, rushed at. (Cf. Pc. 6.182, 45.7, 98.27) H. records अभिड < संगम् which is synonymous with the root in afheo here. (Cf. Mar. fasa) The r.l. of B means the same things as afeket. 114. 174754°-accu. plu. dissolve-TREET (ETTEZI) afyat 731ā. 1979TTZĪST or < *a[a= 7 p.p.p. of दृष् to be haughty. परिहत्य - (लक्ष्मण) rhose enthusiasm (FFER) was keen (ra) and alert (afp). The PLV gives परिहत्य as equivalent to दच्छ, as such परिहत्यदच्छ Involves a tataulogy as in अदूरसामन्तेणं. For परिहत्य cf. Pc. on all sides.

·29 54.27; 81.1) समाइद्ध-समाविद्ध p.pp. of सम् +आ+ व्यध् to brandish, whirl. भमाड Caus. भम < भ्रम् to rotate, revolve. 115. हयमाण-हओ माणो जेमि ते ह्यमाणा, हयमाणा य बहिया य जोहा मि त (रिउबल). हयमाण-हतमान crest fallen, humbled down. पहिय <*वधित fr. वधू to kill. भग्ग< भग्न defeated. पलोअ< प्रलोकम् to observe, see. गोउर < गोपुर, a city-gate. 116. साह ति माहु. i.e. साहु साहु त्ति. लोगो-लोकः (क softened to ग as in अर्धमागधी ct. एग, उदग). एकोणिमेण-- एक्केण + इमेण. सुहडाणीय-मुहड + अणीयं (< अनीक army), a crack battalion सोहेण व etc. a good simile where लक्ष्मण is compared to a lion and the whole army of Fate to a herd of deer (मयकुल < मृगकुल). 117. काल god of death, Yama. जोह (also जुज्दा) <मुथ् to light with. The root only is generally used intransitively समरसमत्य-ellicient (समत्य < समर्थ) in warfare. 118. बिहल < विह्वल, agitated, perturbed. (पिब्भल and fetes are the alternative forms. See II. VIII. 258) afa < वेपित trembling. गन्तु (gerund गम)-गत्वा. उप्पइऊण (gerund उप्पय < उत् + पत्)-उत्पत्प, leaping up. आय-आका<आकृप (II. VIII. 4.187) to drag. 110. निययमुप-नियय + असुय (< अंगुक, upper garment) etc. Echt caught hold of the Sosereign Simhodara and ticd him fast hy the neck with his upper garment and led him like a bullock to Rāma. W'llat a sad plight thus haughty Simlodara is reduced to by Lakşmama! 120. पदमिाया-भाई जेव्य भिक्या (कर्मधारय) नयनमलिल, tears. सरण, refuge, protection. अमरण belpless ·30 or 121. सुविउल-सुविपुल big, large. रक्खसंड-वृक्षषड a grove of trees. उल्लव to hang हणेउ (inf. हण) उल्लंबेमि-I shall hang him till death (lit. 1o kill him). The translation may be modified accordingly. 122. ताण (रुयन्तीणं Gen absolute construction implying disregard for the ladies of सिहोदर) गुरुममीव, ie near राम. कहिओ (Sc.गुरू) told, informed 123. एत्थाओ-एत्थ + आओ; आओ< आअओ (आगतः) आआओ (आयातः). 124. सामिय (स्वामिक voc.) 0, Lord. सन्धि, peace. 125. पयाहिणा-प्रदक्षिणा, circumambulation, ie , moving in a clockwise direction round a deity or a person as a mark of respect keeping it or him always to the right. 126. सुहासीण-सुह (-सुख) + आसीन,पहठ्ठ < प्रहष्ट delighted सीया, ic. सीय as in A and C संभम-सभ्रम confusion embarrassment सिणेह-स्नेह affection, devotion, 127. कुसल पुच्छ (or परिपुच्छ), to ask after the welfare of a person, to say, how do you do?' भद्द-भद्र used in familiar address = my good sir. 128. जावुल्लावो -जाव + उरलावो= (उल्लाप Conversation, talk.) 129. गिरिरायचूलिया-गिरिराज (mount मेरु or मदर) + चूलिका (peak, Summit) कुसुइवाएण-कुसुई जेव्व वाओ तेण- कुश्रुतिवातेन. कुश्रुति false doctrine, wrong faith. For the idea cf. मेस्स्स चूलिया इव निक्कपा सीलधारिणी सीया Pc. 94.6. 130, भवोहमहण--- ग-भव+ ओह (ओघ) + महण (मथन) भव (1) Worldly existence; (2) birth निलोय', worshipped in ·31 the three worlds, riz., the hearen, the earth and the lower world. परिमहिय ppp. परि+मह to worship, adore. कह-कहं (metrical denasalization, cf एव for एवं, तुम for तुमं etc.) पणमिन्जयइ-The text here is defective, the syllable 4 being unwanted. All our mss. show the correct reading पणमिज्जइ here. पणमिग्ज pass. of प+ णम to bow down. .उत्तिमंग (head) < उत्तमाडग by dissimilation-as in गरु < गुरु, मउल < मुकुल, पुरिस < पुरुष ete. 131. अवसीयन्त-यवसीदत् pres. part. अव+सद् to become disheartened or dispirited. In view of the following "पडियस्स, अवमन्नस्स for अबसीयन्तस्स rould have been better. 132. रामाणिट्ठ-The younger (lit. the youngest) brother of राम ic. लक्ष्मण तुमे (gen. sing.) तव. इट्ट-इष्ट, desired, liked, agreeable. 133. Observe the magnanimity of बजकर्ण in pleading for the release of his enemy TEFTET. It shows how thoroughly he had imbibed the spirit of अहिंसा. तण< तृण grass. 134. उग्घुट्ठ< उद्धृष्ट declared, proclaimed. मुबको < मुक्त (Cr. Guj. मूवयो.) 135. पीई पया-See note on stz. 97 above. समयसमा. वन-समावण समएण (उप्पन्नो जो) पणो तं पइ पमहा; or ममयं समावना, (मओ जेन्द) पणय (पइ) पमुहा समय, alliance, treaty. "समावन्न brought about occurred, taken place. पणय affection, love, goodwill. पमुह inclined to (lit. facing.) 136. आमाण-अस्वानां, समविभागणं कुणइ supply विभाग as is rightly done by रविण:-विमागं समभागेन...अक्रोदमो (RPp. 33.309) or समविभागणं कुपर may be ममविभागे (ace.pl.

·32
..
समविभागान्) गं (indeed) कुणइ in which case विभागं is not
to be supplied. देइ supply विभागं as its objects.
137. विद्युदडग at last gets the car-rings of queen
श्रीधरा, thanks to the Influence of Jainism, rithout
committing a theft. He could now please by
presenting them to her!
138. दुहियार दुहिता daughter (धूया is the alternative
form). ठविय < स्थापित p.p.p of the Caus. In < स्था.
139. सीहोयरमाईहि-सोहोयर+म+आईहिं the म is the संधि
consonant; sce Ghatge p 42. तिष्णेव-तिप्णि+एव (त्रीणि+एव)
an unusual सधि (Cr. Pc 53.133 समासयतिम्ह; Pc. 53.67
भमरेसुऽग्गी; Pc. 101 35 हवइम्ह)
140. पवुत्त (पत्तत्रत Pass. for active) < प्रयुक्त (x+
वि+उक्त fr. वच् to speak) spoke. said. महिला-संगह-महिला.
संग्रह marriage cf. दारसग्रह
141. भरह-भरत here refers to राम's brother who
ruled over अयोध्या after the death of ददारथ. लक्ष्मण means
to say that as they were banished from a's kingdom,
they must leave his territory and go to some other place
like the mountain and staying there (for 12 years
acc. to Vh p.241) they would raturn to अयोध्या, and
on their way bach, he would marry the princesses offered
to him just then (Read Pc. 31.100).
142. तइया-तदा (II VIII. 3.63). पाणिग्गणं marriage
(til. folding the bride by the hand in marriage).
143. विसण< विषण deected. पप-घपो (thick it.
long). दिरहो (separation). जेय जलस्ग आपत्तो (आवत wirl
Pool) अमि सो, सोओ देव नमुहो. This is a case of परंपरितका

·33 as there is a superimposition of जलादत्त.on विरह dependent upon that of समुद्द on सोझ. 144. नरवमभ-गरवृपभ e नरथेप्ट foremost among men विमणाओ-विमनमः down-hearted, dejected. धूया < दुहिता daughter. 143. जिणहर-जिनगृह sanctuary of the Jina (चंद्रप्रभ). सुह-मुख (adr.) happily. 146. चेइयहरं, same as जिणहर above चेइअ< चैत्य (by स्वरभक्ति). It appears to be a notif patent with विमलमूरि to represent T4 and got leaving their temporary residence during exile, at night when people are fast asleep (sec eg Pc 32.1,2). घरवावार-गृहव्यापार household duties. 147, वज्जममण is king वकणं nor turned a monk. सम्माण the Loc. is for the Instr. 148. मन्दमन्दा has really the adverbial sense, equal to मन्दमन्दं or मन्दं मन्दं slowly and gradually. मेदणी = मेइणि. TIT, young, fresh. The r.l. of B meaning 'fruit of excel. lent trees' is preferable. पभूए--प्रभूतानि many. Note °फले and its adjective. पुण्णे and पनूए are accu. pl. mas. (a case of change of gender, is being of the neuter gender in Sk.) कूबवद्द-the name of a country. रविषण has कवर in this context (sce RPp. 33 332). "महावप्प ---महावप्र' huge surrounding walls, ramparts भिग< भृग a bee. विमल- मुमिए-विमलाई कुमुमादं सजायाई जमि. Note how the poet skilfully interreases his name in the concluding stanza of every canto of tlus poem, Flhence the पउमरिय is technically called the विमलाहावाब (marked by the word सिमरा in a special way): just as the किरातार्जुनीय of भारवि 3 ·34 is थ्यडक (श्री + अद्रक) or the शिशुपालवध of माघ is लाम्यक or पमपुराण of रविषेण is रव्यक. (In fact the Kuvalayamala 834 savu = 777 Ad) refers to our author by the name विमलंक ef. जारिसय विमलको विमलं को तारिसं लहइ अत्य । अमयमइये च सरस सरस चिय पाइयं उत्स). Arabhrarise-pocts like पुष्पदन्त, कनकामर etc. also observe the same convention. विमलमूरि observes another convention also of the Raināyana and the classical epics like the रघुवरा, etc., rit, that of having n change of metre in the last stanza (or stanzas) of each canto. The inetre of this stz, is FTET.

·Canto 34 The Tale of Valikhilya 1. अच्छंतागं-अच्छी pre. parti. of अच्छ (see note on Pc. 33). निमा-नृपा thirst. 2. कोलइ-पीडति (for the softening of-ड्-to-c-see H. VIII. 1.202; cf.पीलद< पीडयति, तलाव < तडाग etc). कल्लापमालwho is in reality a maiden named कल्याणमालिनी daughter of दालिखिल्य king of कूपपदं and son of महारथ (see Pc. 3458 below). ति is superfluous in vier of नाम. (Cr. सीहोदरो ति नामं etc. Pc. 33.25 above) 3. तीरावत्थं-तीरे अवस्था (position, stand) जम्स तं or तीरे अवचिहति. पंसेइ-पेस to send. तस्स ..लक्वपम्स (equalto तस्मै, genitive for dative which is absent in Prakrit). दम्मह - वम्महस्स मरेहिं ताहि सरीरं जस्म (for the change of a to ref. II. VIII. 1.242). कल्याणमाल being a lady in disguise is naturally enamoured of the handsome लक्ष्मण. 4. एह-एत (Imp.2nd pers. pl. ा+इ). तुह-Gen. sg. of तुम्ह - युष्मद्.Note here the discord of number in एह (rl.) and तुह (sg.) which should have been तुम्न (acc.to H.VIII. 8.102). दरिमा दरिमण (<दन by म्वरमनि) + उस्मय (उन्मर) + मुह (मुसं). महइ-मह to desire, yearn (H. VIII. 4.102). इहं- Metrical nazalisation of इह. 5. सपरियो-मंस्थितः set out ह<मल (duc to omission of vowel; see Woolner $ 24) indeed. 16-17 काराम finger. एक्वानणे-एकामने; यल्पागcated सम्म on the sahic couch as his. feu afaan (sest <*+() should lc entended to च पवेसिमोie was led to the interior ol; or care tateमिओ as a contraction of पसिओ>पएसिनो>मित्रो? arr ·36 अन्न, 6. गो-लागणो.विप्पओगे-विप्रयोगे..दूरे yonder there. भाया- भ्राता (cf. Ifindi भाय and भाई). चिट्टए =irr. for चिठ्ठ% fraft (Palatalısation of a; sec II. VIII. 1-199 and Ioolner 87). वरूज्जाणे-वर+उजाणे. The 2nd line is a bit obscure. The idea seems to be tlint लक्ष्मण would not tell कल्लाण' anything about unself so long as Joc did not go to (supply one more न to clarify the syntar). We think cven ai docs not yield any happy meaning, and thus would propose 97 instcad ns in the stanza immediately following we get a reference to food (Navisenn's version also shows अन्न in this context, see RPp. 34.12). Or the line would better be emended as ताव नयामि से बच्चामि, तओ कहिस्से है. Trans.- I shall, in the first place (ताय) take (some) food to him (i.c. राम), (hcre) I go; I shall tell you (all about me ) afterwards. पहिस्से <*कयिष्ये = कथयिष्ये (the irr. use of आत्मनेपद should be noted). 8. बहुवियप्पं-विवप्प < विकल्प kind, variety. उवसायि- उपसाधितं lit, Caused to be prepared, i.e., ready. मणोज्ज-मनोज्ञ ( due to the assimilation of 7 to Tin 7, sec Woolner 836 and I. VIII. 2.83. The alternative for मणोज्ज is मपुण्ण) आणिज्जउ-आ+पी+इज्ज +उ (Imp. pass. 3rd pers. sg. इज्ज being the passive sing. in Praknt). 9. वीसज्जिओ< *विसजित = विसृष्ट (वि is lengthened intc वी for metre). पडिहारो-प्रतिहार; a porter, door-keeper. ससीयस्स-(ससीतस्य) मीयाए सहियस्स (सहबहुव्रीहि). 10. सहोयरो-brother. (lit born of the same mother, सोयर< सोदर meaning twin-brother). 11. The messenger thought that राम was the सहोदर ·37 • of लक्ष्मण but as a matter of fact राम was a half-brother of लक्ष्मण. राम's mother was अपराजिता and that of लक्ष्मण ras सौमित्री. See Pc. 25.711. पास-पावं (Cp. Mar. पाशी, Hindi पास, Guj. पासे). 12. अब्भुमिओ-अभ्युस्थितः was greeted by लक्ष्मण rising from his seat (cr. 89.27 बब्भुट्ठाणं काउं etc. अन्मुट्ठाण bcing a mode of receiving persons of respect). एन्तो-आयन् (Norn. sg. pre. parti. आ+ इ to eome). साहीणो-स्वाधीन: here meaning simply सहित (Ravisera has : सीतया सहित: in this context, RPp. 34 22). 13. सबम्मि सुपडिउत्ते-मुपडिउत्त-सुपरिवृत्त-Properly arranged, finished (पडि°< प्रति = परि) (Cf. Pc. 15.95 and 64.45). काउं-कृत्वा. मज्जण°—lengthening of .in भोयणाईयं is for metre.qafasi-zafa: (p.p.p.caus. 9+ fae; pp.r. primitive being पविछो). 14. Please read पणमिऊणं for the misprint पणामिऊण. मुणसु तुभ shows a discord of number, सुणमु being Imp. 2nd pers. sg. and तुभ nom. pl. The discord will be removed by substituting तुम for तुभे. परमत्यं सारसभावं- परमत्यं the fact, truth. सारसभाव-the essential (सार) truth (सद्भाव). Note the tataulogy in this expression. (Cr. मूयत्य सारसन्मावं Pe. 31.87 where भयत्य is the sarne as परमत्थ). 15. उग्झिऊ-उग्नित्वा setting aside. लज्जा = लज्ज obj. to उशिऊण. मोइंघइ-आमुचति (acc. to Pr or better still) अवमुचति takes off ('इघ is चिच< चिह्न II. VIII. 2.50 and Woolner $52). कचुयं-कचुकं robe, gorn. नज्जइ-जायते passive जाण (II. VIII. 4.252) was known to be i.c., looked ·33 like. नभइ is usually used by विमलमूरि to introduce a Simile or a Poetic Faney. 16. जोव्दग-जोवणेग य लायणेण य कंतीए य पहिपुना. कमल. रहिया-separated from, destitute of her lotus seat. नवा. सिरी-भवनश्री is the भवनदासिनी goddess of Jain Mythologs. पच्चस्खा-प्रत्यक्षा actual, incarnate. 18. लग्नोग-लग्ना+ओषय (अवनत bent lor) + उत्तिभंगी- who bent lor her head (उत्तिमग-उत्तमांग) out of bashkulness or modesty. 19. गुरुमारा-pregnant (See Pc. 96.12). मेच्छाहिदईi.e. दमूति the chief of the कागोनंद म्लेच्छs as will be seen below. बद्धो-taken captive. 20. इह गनुप्पन्नो-is equal to इमाए गन्माओ उप्पन्नो just as इह पुरिसामी abore is इमाए पुरीए सामी. Or author seems to be fond of using for the genitive of a demonstrative pronoun, especially in सापेक्ष cpds.होही--Fut. 3rd. per. sing. हो (मू to be). Take होही with पुत्तो as well as with रन्ज (रज्जे होही i.., will be installed on the throne of this kingdom.) 21. जाया-जाता born. सिट्ठ < शिष्टं told. 22. नाम रइयं is the same as नाम पइष्ट्यिं ie, was named (lit. a xame ras girea me). नवर-केवलं (H. VIII. 2.187). सम्भावं-मभावं see stz. 14 abore. 23. रज्जाहिवो परिछवियो-was crowned king. Supply इति after महिला and take समक्खाया' as='समक्वाय' 'समक्खाया' (Kom.) seems to be due to the attraction of 'महिला.' 24. मोएह-मोचयन Imp. caus. 2nd pers, pl. गुरुसोय - तविय< तपित-तप्त tormeated. .

·39 25. विसयदव्वं-विसए दव्वं wealth in my country. पेमेमि- प्रेप्यामि I shall send to the client whatever money I have in my kingdom as a ransom (or the idea may be : I have to send every year a large amount of money as a tribute to tie म्लेच्छs). - 26. Read रामेण for the misprint रोमणा. आसासिया- आश्वासिता was comforted. 27. ताव-जाव so long-as. कइएमु दिवसेसु = कइएहि दिवसेहि (Loc. for Instr.) in a few days, 28. एव-denazalisation as usual for metre. तोसं गया- तोप गता ie, was pleased. जणए व विमोइए ic., as if at the release of her father. उल्लसिय-उल्लसिया (उल्लसिताः bristl. ed) रोमाणं कूवा (कूपाः pores) जीए सा. सहसति-सहसा इति (त्ति being redundant here), समुज्जला-जाया-ie, looked (lil, became ) bright i.e., bcamed with joy. 29. दिवसाणि तिष्णि accusative of time. वसि-उपित्वा- सुहपमुत्तजणे-Loc. absolute (for the motif here ct. on Pc. 33.145 above). 30. पहाए-प्रभावे (et. Mar. पहाटे). ते--accu. pl. mas. सद्. -करण ruckully, piteously (adr. modifying रोयइ. Metre here does not require the nazal in Focus of J). मयच्छो-मगाशी (मयस्स अच्छीई इव अन्दीहं जीए सा) favncyed one. 31. नम्मयं---The Narmada (for another description of the Narmada et. Pc. 10 29-32). सुवित्यिग्ग-मुविस्तीर्णाम् very expansive i.c., laving a very wide sire bed. परसाप-चराय चत्रवाक (by syncope). 33. रामनिय-संगभिएहिं मपरकच्छवमहिं ममुन्टलिया note and erpan.

·40 .. विलुलिया य आवता जीए. ससुभिय< * संक्षुमित = संक्षुब्ध disturbed; मयर-मकर crocodile; (cf. far. मगर); कच्छव-कच्छप tortoise (Mar. कासव). मच्छ-मत्स्य fish. समुच्छलिया-समुच्छलिताः (आवर्ताः) forced up (by the violent movements of the aquatic animals). विलुलिया-विलुलिताः (आवर्ताः) agitated, stirred up (for the same reason). तरल-नरलेहितो तर हितो उन्भासिएहिं (उद्भासितः seen above i.e. rising above) जलयीहिं विमुक्का सिक्कारा जीए त नम्मय. जलहत्यि-जलहस्तिन् a watermonster resembling an elephant. सिक्कार-मीत्कार hissing sound (an onomatopoetic rord). दोणि-द्वौ . रामलक्ष्मणौ. - 34. समुत्तिण्णा-समुत्तीर्णाः (i.c. °णो) crossed. विझादि- farezat-a forest in the fazze ranges. 49-go.thickly growing. सावय-श्वापद wild animals. आइण्ण-आकीर्ण crowded with, full of. 35. वारिज्जन्ता-वार्यमाणाः (i.e. °णो) Pres. parti. pass causal of to keep back, ward off). गोव-गोव-गोप cowherd. पहिल-पथिक wayfarer. किंचुद्देस-किंचि + उद्देसं (note the संवि). वइक्कता-व्यतिक्रान्ता (ie. न्तौ) traversed, 36. जणयतणया-सीता the daughter of Janaka. The superstition referred to in this verse and the following seems to be that if a crow parching on a tree to one's left begins to caw, it is an indication of an impending quarrel or struggle, and that if it cans parched on & क्षीर tree it portends success or victory in the near future. वामदिसावट्ठिओ-to betaken also with खोररुक्खे below. रिट्ठ-[दें] a crow (cf. DNm 7.6; PLN 67). It is commonly listed as a Desi word though in fact it can be traced to face a bad omen (MW) hence undesirable, ominous. fiaga- ·41 निवेदयति portends, foreshadows. The कलह that is said to be foreshadowed here has a reference to the fight of T and लक्ष्मण with the काकोनद म्लेच्छs led by रुद्रभूति. 37. वाहर-वि+आ+हर to cry aloud, caw. परिकहेद: निवेएइ above. महानिमित्त may be either science of omens or some work dealing with the omens and their interpretations. From Pc. 17.107ff, it appears that FETTET refers to Astrology also. For the idea in the first line of this verse cf. खीरदुममि य वासइ वामत्यो वायमो चलियपरखो। वरभेरि- संखसद्दी सिद्धी सिग्घ पयासेन्ति Pc. 54.31. 38. थोवंतरं-स्तोकान्तरं (The reading of A and C येवंतरं means the same). Afaatui-afqaui black like ink. 39. मेच्छाण समावडिया-राम and लक्ष्मण rushed against the म्लेच्छ. तह-जह so-that. भग्गा-भग्नाः were defeated, put to flight. अणारिया-अनार्याः the aborngines (graphically described in Pc. 27.32 1). 40. सो-ie. the म्लेच्छ chief, रुद्रभूति. उपट्ठिओ-उपस्थितः. 41. कागोणंद-is the name of the tribe of the म्लेच्छा referred to here. Ravisena in this context gives it as the name of these म्लेच्छ. (भजति of J is an obvious misprint.) भज्जन्ति pass. भज्ज. सयलपत्यिवेनु-Loc. for Instr. 42. उत्थरन्त-उत्स्तृण्वत् or उत्स्तृणत् or उत्स्तरत्-spreading up, pouring in. पाउसे व्य घणवद्र-as a multitude of clouds spreads about in the sky. बद्र probably <द (see H.VIII. 1.53 and 2.79 which treat बंद्र as a तत्सम word where as an exception is retained). रुद्र-रष्ट angry, wrath. बलइय-वलयितं bent (a denominative froni वलय a ring. Cp. पपाहिलेउ (प्रदक्षिणयितु) from पयाहिपा (प्रदक्षिणा), ·42 43. अप्फालियं-आस्फालितं-twanged. सरोसं adv. modifying feu. -whereby. 44, F-TYTT confused, nonplussed. 79950°-4 in this epd seems to be the denazalised rord सयं = स्वयं (adv, meaning naturally, of itself, automatically). The idea is that the soldiers of Eufat were frightened at the violent attack of it, so much so that their weapons dropped down automatically, and they took to their heels. The v.l. of B means much the same, with the difference that instead of the weapons dropping down automatically, the soldiers dropped them down. मिच्छसामन्तो is मिच्छो सामतो (a fuery) ie Eula who was another vassal of king सिंहोदर. रुद्रभूति was the son of a Brahmun of कौशाम्बी named वैश्वानर (and his wife प्रतिसंध्या as Ravisena tells us : cf. RPp 31.78). 45. ata-at-FITI was the capital of the Ice country in ancient India. It is said to have been founded by , son of FT (cf. Rāmāyaṇa, Bālakāņda, 32.6). It is identified with modern Kosan, a village on the Jumna, 30 miles SW of Allahabad Fa Hian, the Chinese traveller locates it 13 yojanas NW of the Deer Park (Modern Sāranath near Benares). वेसाणल Is properly वेसानर as shown by A and C., and T in Sk. art which is a name of Agni. Here it is the proper name of the Brahmin.पइभत्ता-पतिभक्ता meaning devoted to her husband. Loyal Ravişena has sfarsit as the name of het mother in the same context (ef RPp. 31,78) ate font is a सापेक्ष cpd for तक्कुच्छि'.

·43 or 46. वालपभूईए is the same as Sk. वाल्यात् प्रभृति, since childhood (arcs here being equal to airu). Note this peculiar formation in which the ablative termination is shifted from बाल to पभूइ (पभूइ being an adr. here cannot have any case suffix, and are in this idiom is usually put in the ablative case). The reading of B बालप्पभुई अ = बाल्य. प्रभृति च improves this solecism a little-सूलाए निरोविओ- शूलाया निरोपितः ..आरोपितः (as the usual idiom would hareit) was fixed on a stake, impaled. सूला-शूला (f. BIYY) a stake for impaling criminals. भेत्तु-(inf. of भिद्) in order to rend asunder, to break. 47. तहि संतो-तत्र सन् being there i.e. on the stake on the execution ground. विमोइओ-विमोचितः was set free (p.p.p. caus. वि+ मुच् to release). 48. एतियम्मि काले-एतावति काले standing here for एता. वंतं कालं meaning upto this time.' दिठिगोयर-दृष्टिगोचर range of sight T4454T etc. i.e., they were unable to hold their own before me in battles. 49. निराणुकपो-निरनुकपः (note the irregular lengthening of अ in अणुकपा in this cpd : ct. निरागार for निरगार etc). लहु-लघु quickly. 50. किवालु-कृपालु-kind, (किवा < कृपा ef. Mr. कीव). जइ करेह ....मोएहि.....Note here the discord of number (करेह, being Imp. 2nd pers. pl. and मोएहि sing.). The Ms B improves the text of J by removing the discord of number. 51. परं संमाण कुणइ-does him great honour. से Gen.. Sing. तद् mase.

·44 52. पउमसयासं-पद्मसकाशं near Rama. पुणो पुणो पससतो- praising again and again (of course Pauma, understood). Supply an इति after the 2nd line : which means : (that) अहय (I, वालिखिल्ल) बंधणाओ मुक्को (am released from the thraldom of the म्लेच्छs), (तं खलु) तुम्ह (रामलक्सणाण) पसाएणं (जेव्व) 53. इट्ठयणसमागम लहसु-राम says to वालिखिल्य that ere long he would meet his dear ones; and that he would understand what he (714) means to say when he would set out for his capital. The reading of A, B and C is preferable to the present one as it makes a clear sense. 54. चलिओ etc.--see the trans. Or more naturally the verse may be thus construed-(तओ) पणइ काऊण वालिखिल्लो चलिओ पउमो य मेच्छाहिवई रुद्दभूई ( = मेच्छाहिवई रुदृभूइ) बसे ठविय पहेणं वच्चइ. 55. कूववद्द-the capital of the क्ववद्द country where Rāma and Lakşmana are sojourning at present en route to Dandakāranya उग्घुट्ठ-उद्युष्ट shouted out (Pc. 33 148) बदिजग-बदि-bard; जयसद्द-the cry of victory 56. चिरविप्प-चिरेण विप्पओगेण दुहिया afflicted by a long separation (from her father) दुहिय <redic दुधित meaning troubled, perplexed, hence afflicted (fr. Vga IP). Usually दुहिय is derived from दुखित (> दुखित > *दुखित) on the analogy of सुहिय < सुखित. उत्तमगे परिचुविया-उत्तमागे परिचुविता.. was kissed by her father, on the forehead. धूया-daughter, Sk. दुहित-(cf. Zend : dughter) = दुहिता. Can धूया be derived from दुहिता in the following way :-दुहिता > *दुहता (by vowel attraction as in उच्छु < इक्षु) > *द् + हूता i.e. *धूता (by loss of vowel, here उ) >धूया.

·45 57. TASTE 3-Loc. for Instr. Hitte = 1972 ad:. affectionately. 1471--+=+TIST: (TTC a citizen). 58. TOTO Loc. for Instr. 59.92€: started, set out. TË 145-ic. passed his time happily. (-adr.). Efri-wvise man. faalice-faalean demeanour. f4c-spotless (punningly referring to the author), 1. 4 may be interpreted variously : (1)#497=7__IFT: full of ate; 734-77 ic. 14. Thc idca here is that many other non-Joia kings like fact and that who had been liostile to Rāma (and Laksnuana) and their partisans, row serc struck'with asc (1:) at hearing lis valourous deeds and became his constant Admirers (Ch. Ravişeņa Sharift af 1997: TATT- TTC 11 RPp 31.103 cd.) (2) The words 5497 and 954, ne suspect. contain a puo: F#T=TRİFT. (moons ref. hings like 197777 and others) and =4* (lotus ref Rūma). The idea in this case then would be as follows:- Ordinarily Joluses (Tulaherc not recessarily day lotuses) are delighted and bloom forth at the rise or the moon. Ilere the moons in the form of BÈRT etc. are said to liave given delight to the single lotus i.c. Năm, by their olxdicace to and admiratioa for Nama In this interpretation, hoircser, the usual poctic convention of one moon causing to bloon many lotusos eppein to le inverted in tlaat the present passame would represent many moocs As delighting one lotus ·Canto 35 The Narrative of Kapila Crossing the Narmadā and the Vindhya, Rāma and party now get to 3779TH a village situated in the territory through which runs the Tapti. 1. qfaqt tartat: < SIST. reached, came to. art-arit the river Taptı. 2. TERRITĘæetc. = NT + geht etc. 51131_a: became i.e.they found themselves in a waterless forest. अइगाढं-अतिगाई (adv.) very much, excessively. तह समुबह- OTT Fe, to feel or become thirsty. 3. fe is used here as an expletive. HF-aft dries, gets dry, is parched. For: m and f. or sometimes and f. here used in the neuter gender; the normal form again of not should be 7, which is here denazalised and has its final vowel lengthened, evidently for the sake of metre. --pluralis majestis (Imp. 2nd pers. pl.) 4. FO- ET 3790fast fat og i.e. who was supported (hield) by hand by Rāma. 1946-Imp. 2nd pers. sing. of 9 (fra <f9) to drink. 5. ga=pa. Aforei aft*: slowly and gradually (सणियं adv. may be derived from *शनिक probably from *fa or TT both meaning slow moving (Ref. JV under शन and शनि). कविल-कपिल was a Brahrnin who maintained & perpetual sacred fire in his family (fufit-3 latfish), a sacrificer : (dissolve.zifant et जेणं सो आहियग्गी or अग्गि-आहिओ, analogous to the Sanskrit compound अग्न्याहित in addition to sfatih). We ·48 against the metre of this stanza. कक्कडच्छीओ-कर्कराक्षिकः hard-eyed i.e. hideous-eyed (कक्कड < कर with a change of-र-to-इ-; कर्कर hard, harsh ). कडच्छीओ, J's probable emendation would be कटाक्षित: i.e. leered at by people (NEW). 8. ते & सनिविट्ठा ace. pl. वभणी ace. sg. for usual बंभणि. 9. पहरेणु' read पहरेणुमइलचलणा मइल = मलिन dusty, soiled (see H. VIII. 2.138). Insert in the translation, the translation of this cpd,' with your feet soiled by the dust of the road.' उवहणह--Imp. 2nd pass, pl. उव+हण to spoil, defile, render impure. निपिफडह-Imp 2nd pl नि (निस्) + फिड (स्फिट) to get out. 10. दुब्बयण --दुबयणाई जेव्व अग्गिणो निवहो. रणं व etc. a meagre simile-(a and her in thus simule are tantalogous). 11. Construe : जत्थ हरिणेसु (ie. हरिणेहिं) समयं सच्छदो (वट्टइ, अत्थि), जहिं य, सामिय, एरिसाणि दुवयणाइ न सुवति, (तत्य) अडवीसु वामो वर. सच्छदो-स्वच्छद free rill, choice or freedom of movement and action. सुव्वति = श्रूयन्ते (passive from मु. सुण (सुव्व and sometimes सुम्म being the passive base of the root). दुवयाणाई = दुवयणाइ abusive, harsh words (दुवयण = दु (दुर्) + वयण (वचन) or दुवयण may be analogous to सुवयण). 12. बडुओ-बटुक. lit. a boy, a bad boy or a stupid fellow, a blockhead (ep. 774444in the Mudrārāksasa). भणइ-obj. being Rama and party. 13. फरुस-परुप harsh (due to aspiration, cp. II.VIII. 1.232).अहोमुह either edy. to विप्प (en the reading of B here) or adv. to भामई. भामई = भामइ (lengthening of इ, for metre) =नामयति caus. of भ्रम्.

·49 - 14. मणिओ subj. लक्खणो. जुत्तं-युक्तं proper. मेल्लेहि Imp. 2nd sing. Tes which has been taken to be a Desi substitute for मुच्; see H. VIII. 4.91; ep. Guj. मेळj to leave, let go). पावं अयसस्त आमूलं is a good saying. आमूल means simply मूलं (मआ being prefixed to मूलं for the sake of metre; the word Art is often used by Vimalasari in the Pc.). 15. समणान्थमणा. ascetics i.e., those who exert themselves in spiritual matter (cf. हरिभद्र's gloss on stz. 43 of भद्रबाहुँ's नियुक्ति on the दशवकालिक्मूत्र.--श्राम्यतीति श्रमणः; ग्राम्यतीति तपस्यतीति-प्रव्रज्यादिवसादारभ्य सकलसावद्ययोगविरतो गुरूप- देशाद् अनशनादि यथाशक्त्या आप्राणोपरमात् तपश्चरतीति-, उक्तं च यः समः सर्वभूतेपू त्रसेसु स्थावरेषु च । तपश्चरति शुद्धात्मा श्रमणोऽसौ प्रकीर्तित.॥ गोपसु-J's text printed separately as [पसु इत्थी has been properly given here together as one compound (riz. द्वद्व). इत्थी< *इस्त्री (by prothesis) for स्त्री. H. VIII.2.130 Urdu istre and islire, Sindhi and Singhalese istre are connected with this word. वुड्ढ--वृद्ध (cp. Hindi बुड्ढा). 16. निग्गओ-Note the discrepaney between निग्गओ (sing.) and सोमित्ती राहवो etc. (which should properly expect the plural निग्गया corrsponding rell with वच्चति. निग्गया, the tariant of B therefore is preferable here). 17. कल-bank. गिरनई-a mountain river. अरण्णवासमि निवसामि= (6) अरणमि निवमामि (वास in अरण° being obriously redundant as faqafe already includes the sense of वास - residence'); or (ii) अरण्णदासमि= अरण्यपावें in the vicinity of a forest; (iii) with the reading of B, the first line would mean "I would rather court death on the 4 ·50 banks of mountain rivers while living in a forest, etc वरं-न य (also वर-न or वरं-न उण) is an idiom meaning •rather-than (for the idea in this verse compare, वरं पर्वतदुर्गेषु भरांतं वनचरैः सह । न मर्सजनसपर्क: सुरेंद्रभवनेष्वपि ॥ भर्तृहरि, नीतिशतक). 18. घणकाल-the rainy season. गज्जियाइ°-गज्जिय + आइ +सद्द + आल (आइ-आदि etc. referring to the cronking of frogs, cries of peacochs, etc. which are heard at the advent of the rains. आल is a possessive (मत्वयं) suffix equal to Sk. वत्. चचल°-छडा (छटा) flash, streak (of lightn. ing.) छडाल-cp. सद्दाल. 19. अधारिय < अघरिय < अधकारित ( by syncorc). fala.<1—The order of the members of this cpd should rather be ववगयरविकिरणालोय ic., वयगओ (disappeared) रविणो किरणाणं आलोओ (light or sight) जमि तं (गयणं). परिमतेण -पंता (मेघेन to be supplied) पलोट्टा-पर्यस्ता (II. VIII. 1200) tossed about, flooded (op Pc. 22.33; पलोट्ट< 'प्रलो. टित; can we connect पलो? with प्रलुटित meaning rolling. heaving, tossing (like an ocean)? जह indicates an उत्प्रेशर (which is n फलोत्प्रेक्षा in the present case). पुहई < पृषको <पृथिवी or पृथ्वी भरिय°-iit., भरियाई फूया सराई प जीए. भरिय < *भरित < मृत (PP.P. भर < < to fill). 20. निम्ममाणा-ति(ती) ग्यमानाः pre. Parti. of Vfr (ती) म् th cl. to become net (HIV) निगोह (or sorner times frite) < 401 a bunyan tree (so-called because it (ie, its shoots) grors (रोहति) down (न्या) as it nes the word must have been first न्यग्रोह . निदाह निराप). उिल-inst, erransive, पण -दिया< विक्ट probably, itseil .

·51 Prakritization of) fast huge, of an unusual size. 55555 etc. -is an Eigt meaning that the big bungan tree, owing to its vast growth and ample shade resembled a spacious nansion, 21. सो should be here वाक्यालकारे (like से), as there is do antecedent to it (at= =aa: in its place would have been better in the present context). SHITETS-EAT i.e, the genius of the tree. इभकष्ण-भकर्ण is his name. स्वामियं- स्वामिक ref. the विनायक named पूतन in the next verse. - Tf75. qfen (n) afii protection (fr. 9ft + 1. The Pali word is the same). Te Fur: Jeetfast-$**v means to complain to get that he had to leave his house (vi, the bunyan tree) in view of the great personalities of 74 and party that had taken shelter under the bunyan tree. It is a wellknown belief that men and gods of lesser greatness cannot reside together with personalities of superior merit and prowess). 22. zaffangu ATC (cf. 'Pc, 21.6) fate is अवधिविपय i., अवधिज्ञान. The word may be explained as erara. (HET) 49 fa44ft calafaqa ie., reruari. gafaata lit. Supernatural knowledge of limits (wala) i.e., of limited or circumscribe objects, as constrasted with the tastata (absolute knowledge) which is unconditioned in every possible respect. It is the third of the fire kinds of knowledge according to the Jains. It would stand between ordinary human knowledge (which is much too narrow in its extent) and the paint (for a delailed note on walift, read Dr. P. L. Vaidya's note on STATISHA!, section 74). 6-51fat. -According ·52 to Jain mythology there are sixty-three great men (शलाकापुरुपs) classified as under :-- (I) 24 तीर्थकरs, (I) 12 चक्रवर्तिनs, (III) 0 वासुदेवs, or नारायणs (IV) 0 बलदेवs, (or हलघरs) and (V)9 प्रतिवासुदेव (or प्रतिनारायणs) लक्ष्मण, राम (पद्म) and रावण are respectively the 8th नारायण, बलदेव and प्रतिनारायण (ride Outlines of Jainism by J. L. Jaini, p. 126). तुरियवेगा-should be taken as ablative sing. त्वरितवेगात् % वेगेन (the reading of A B vie. तुरियवेगो 'of great speed" is better and more precise than तुरियवेगा), विणायग-दिनायक a class of divine beings or यक्षs (Dr. Ghatge suggests that 'विनायक' s the same as विद्याधर derived from वि (sky) नायक (lord, master). पूयण 1 पूतन the name of the विनायक (cf Rarisena, अधीश्वरश्च यक्षाणा...पूतनसंज्ञकः, RIP. 35.43). 23. Construe -ताण (.. रामलक्सगाण) पभावेण (due to their supernatural prowess) (ताण) वच्छलेण (य), तैप (i..., विणायगेण पूयणेण) तहिं (एगा) नयरी etc. निम्मिया. 24. तत्येव ... Under the bunyan tree (as they Heliered), but really in the mansion created by पूतन). पाहाउय°-पाहाउय < प्रामातक fr *प्रभातृ = प्रभात dawn. Pst equates पाहाउय safely with पाभाइय = प्रामातिव, pertaining to the dawn तूली-नूलीमु निमप्पाइ अगाद जेमि ते; तूलो cotton mattress; fact testing. The idea in this stanza is that Roma and party slept under the bungap tree in the forest but to their surprise, found themselves. next dann, restiar on cosy beds in a mansion ia the midst of a city.

·29. पुण्णाणु-पुष्ण (पुण्य) + अणुभाव (अनुभाव, grestheee मिमिणो, सुविणो and सिविणो) =स्वप्न dream. मापा-juary 30. होज्ज potential 3rd pers. sing. हु tobe रिपो (albu magic. पउत्ता-प्रयुक्ता employed. पित्ताहिय घर--The or that is affected by bile, one of the three Run Nin 53 25. देदार —देह उकारण materials of bodils com. forks. (et. Pe. rande.पगपुर-पनदपुरी i., Asks, the Imagnificent city of Kubere, the god of wealth. पच्चम्ला- पन्चमा, actual. 25. रामन i.., रामल ए or रामल = रामाप for the sake राम.नंग becanse-therefore. 27. तो भाइ गमाहिदई-Note that the story of Padma was first narrated on earth by eart and that thereafter इंद्रभूति narrated it to king श्रेणिक of मगध. गणाहि- वई-गनाविति is इंद्रभूति गौतम the seniormost of the eleven disciples of गहावीर. (गण means an assemblage of monks, and its head, hence a pontitl). सेशिय- थेषिक king of ancient मगध identified with king विविसार. मुरुग्गी-मूर + उग्गमे-at sunrise. पयट्टोप्रवृत्तः set out. दन्नययो-दर्भहस्त: or better still, दर्भद-हस्त (folloving Ravisena Pp. 35.54..दात्रहस्त ) दर्भद (fr. दर्भ + /दा - clr to cut ) means the same as Sk. दात्र a sickle, cythe अरण्णामि means अरष्ण here. it., Loc. for Accu. 28. घरा-घर+आपण (shops, market) + समिद्धा. तलाव- तडाग lake, pond. prowess). For the ideas in this verse cf. Erd: goist दिव.कातिमत् खण्डमेक । पूर्व मेघ, ३०. a body (the other two being 7% and it). Its ·55 have attained Onniscience (1) but have not yet discarded the last restments of human body. fariri- विपरीत i..., जो अरहंताणं विगुदभायेण नमोकारं न बुणइ सो. 33. जिणधम्मु-निपघामे उग्जय मण जस्म सो, उज्जय-उद्यतं bent on. पूइज्इ-पूज्यते (pass. पूप< पूज् to rorship. respect, honour.) 39. वयणमिणं in the tert should be read as वयणमिय थुई पउंजतो-युई पउंन an idiom mearing to praive (थुइ < स्तुति). 40. माहू acc. pl. probably referring to the many monks residing in the shrine (or TT may bc, ns nsual, taken for साह). अरस्तदेसिय-preached (देसिप< देगित <दिष्ट) by the reas. aut faic., one of the Sramaras in the temple (or the Sramaạn whom Kapıla asked about the अरहनदेमिय पम्म). अणुव्यया'-अगुनयाचं सामूद. आमूलं = मूल as in 97TATTET OTT Pc.35, 14 above (for a similar compound rce Pe. 63.62 यहुविहरोयामूलं etc.). 41. दियबरो-हिजयरः. गिहन्यमणुचिण्ण = गिल्यापर्ण (म lucing inserted for the sake of cuphony). अणुपिण्ण < अनुतीर्ण practisel, observed as a vos (sri from the cont ). 42. अगणाश्य-अगनापित hungry (lit. ouc tormented hy hunger (अनापा). जिसिम-नपिन (Prp of frग <P. to the thirsty) माहव-Vocatiic of मारय an irregular live of माह, see note on Pc.3.30 nbone). 43. एक-एवं (cf. Guj. एम). परिमोग'-tlic order of the nicniliers of the end. should be fteatrrimi 44. पल्टि-प्रहप chghted. अधियात्र-मुष मदिई. मुपर PPP. गु< to hear. गरयामगुरुगो पामग्ग गसम्म (Anense, all-in-all).

·54 usual (पित्ताहित) may thus mean jaundiced. (The idiom would have पित्ताहय = पित्ताहतं cf. पश्यति पित्तोपहत- शशिशुभरं शंखमपि पीतम्). व in this stz. is = वा, or. 31. महिलिया = महिला+ इया (= Sk इका, इक being s स्वार्थे suffix). एस पुरी एसा पुरी (एसा being shortened to एस for the sake of metre). 33. जहिच्छिय-जहा + इच्छियं (< *इच्छितं = इप्ट) as much as desired. पडिभण to reply to. तद्दरिसणो-दरिसण < दर्शन (by स्वरभक्ति). 34, ATAT is the proper name of the aferort. (Ms. A and B read the name as सुजामा (सुयामा), we cannot say if there is an orthographical confusion between 37 of A and B and न of J. Ravisena's — सुमाया' seems to be a more natural name) पेच्छसी-metrical lengthening of पेच्छसि. 35. सीह < सिंह the loss of the nazal of सिं is compensated duly by the lengthening of the short s in it). वेयाल - वेयाला विय विहीसिरि पुरिमेहि. विहीसिय < *विभीषिक < विभीषक (frightening, terrifying)-due to vowel attraction as in उच्छु < इक्षु etc.. याल-वेताल goblin. रविखज्जते-रक्ष्यन्ते the usual Pk. form being after outra as is properly shown by Ms B) fafuot TT-fut crefy the three doors i e., to the Nortlı, the West and the South. 36. धय-चएहिं पडायाहिं च कया सोहा जस्स तं; घय-ध्वज a banner, पडाया-पताका flag 37. अरहत–अर्हत् renerable Jain prophet, the word is really the pre. part. of the root se to deserve (worship and respect) but variously and fancıfully explained by Jain commentators. The reas are embodied souls that ·55 have attained Omniscience (केवलज्ञान) but have not yet discarded the last vestments of human body. facta- विपरीत i.., जो बरहताणं विमुद्धभावेणं नमोकार न कुणइ सो. 33. जिणघम्मु-जिणधम्मे उम्जयं मणं जस्स सो, उज्जय-उद्यतं bent on. पूइज्जइ-पूज्यते (pass. पूय < पूज to worship, respeet, honour.) 39. वयणमिणं in the text should be read as वयणमियं युइं पउंजतो-युइं पउंज an idiom meaning to praise (घुइ< स्तुति). 40. Aiz acc. pl. probably referring to the many monks residing in the shrine (or at may be, as usual, taken for साहूं). अरहंतदेसिय-preached (देसिय < *देशित < दिष्ट) by the महत्s. समणो वि ie, one of the Sramaras in the temple (or the Šramaņa shom Kapila asked about the अरहनदेमिय धम्म). अणुब्बया -अणुव्ययाणं आमूल. आमूल = मूल as in पावं अयसस्स आमूलं Pc.35.14 above (for a similar compound see Pc. 63.62 बहुविहरोयामूलं etc.). 41. दियहरो-द्विजवरः. गिहत्यमणुचिण = गिहत्याणुचिणं (म being inserted for the sake of euphony). अणुचिण्ण < अनुचीर्ण practised, observed as a vor (ची] from the root चर). 42. अमणाइय—अगनायिन hungry (lit. one tormented by hunger (असनाया). निसिअ-नृपिन (PPP of तिम< तृप् 4 p. to be thirsty) माहद-Tocative of साहव an irregular basc of साहु, see note on Pc. 23. 30 abore). 43. एक-एव (cf. Guj. एम). परिओम'-the order of the members of the cpd. should be जणियहिययपरिमोमो. 44. पहिछ–प्रहष्ट delighted. अदिट्टपुव्वं-पुब्ब अदिदछ. सुपं < ध्रुन PPP. सु<थु to hear. गुरसम्म -गुरुणो धम्मस्त सन्दम्नं (essense, all-in-all). .

·56 45. समिहाहेडं-adr. समिधाहेतुं usually in Sk. समिधातो: पुरी-i.., रामपुरी. 46. परिपुच्छिया-पुच्छिय < 'पृच्छित < पृष्ट ppp पृच्छ् < प्रच्छ to ask. सावय-श्रावक a Jain lay-devotee. किलाण'-किल+अतयं (किल, so they say-). 47. सनियासे संनिकाशे in the ricinity of ie, from दुल्लहलंभो-दुर्लभलंभ: a rare acquisition (लंभ m. from the root 7 to obtain, find). 48. मुसम्मा–मुशर्मा the name of the wife of Kapila (मुसामा of B is the same as सुनम्मा while सुसोमा of A and C,would be a different name सुमौम्या or मुसोमा). तुमे-स्दया OP Guj. तमे) गझिो-accepted, adopted, same as पडिवन्न- प्रतिपन्न. 49. फायदाणं-प्रानुकदान pure gifts (प्रामुक, प्रगता: असवः जीवा. यस्मात् तत्). The loss of र In प्र is compensated by the aspiration of q to फ) सयकालं-either fr. सततकालं (by syncope or fr. सदाकाल (by shortening of the long rowel in दा). सयकालं means alrays, at all times. नमसियब्दो-pot. part.of नमंस-नमस्य to pay homage to. पयतेणं-प्रयत्नेनzealously (lit. with effort). 50. मुंज to enjoy (Sk. नुज् 7 Atm.). सोख < मोत्यं. "कुरव-कुरु (et. साहब, गुरव abore). उत्तरकुर-It is a region which according to Jain cosmography, lies between the mountains गधमादन and माल्यवान् to the North of the Mt. मेरु (or मंदर) which is the centre (नाभि) of the जबूद्वीप Along with the देवकुर' etc. it is said to be a भोगभूमि it. a region of eternal beatitude. (For a graphic descriptior of the भोगभूमिs read Pe. 102.111-126). लमिहिसि-Fut ·57 . 2nd pers. sing. लन् to obtain. निव्वाण-निर्वाण or मोस is the stage of absolute freedom from the cycle of births and deaths of Fira (individual) and connotes final emancipation from the mundane matter (491) and union with perfect calm and eternal happiness of the highest order. GIFT OTT—the highest (21476 lit. than that which nothing higher crists) state (419-7877). 51. See note on Pe 33.52 above. Taut= PT. TEHT**UT-P'oc. of 439 (TSHFT or fara 379) ref, to the wife of Kapil. The reading of B would be an adj. to qui. Our reading is corroborated by Navisena 35,121 1. 52. foram devoid of (i. c. 7). forrfi-indeclinable meaning, without any doubt. 7877 is said to be a Desi word, but it can be derived safely from firti = friau JR (TIC). fit and fre=fitfemi (II Kumīrpīla. carita, 8.15, 17 and 75). 53, 77= ft asiast. 51 above. 976-basket. 54. फडा -should be दिमालफाडिल्ले (Acc. pl. इल। possessive suflix). T7I should be far IE. PART-TIT (cf. Jlar. (1972) ficrce. T31-7.5 jaws. (see Wowlaer $ 65 for this word). TTT-91277 hideous, frightful (the Sk. root t is substituted in Pk. by T and i-rel. II. VIII. 4. 53). 55. ACTITITE is the great glutation to the Diguitarica; se: नमो बरहमान मिसान नमो किस व्यगया। 372f7597231ST T 9797 (Pc6C.0) ·58. - 56. लोगधम्म-the profane religion. अहिय-अहितं unwholesome. जिण-जिण + सासण (शासन Law, Religion) + उज्जय. सपइऽतीए etc.-this means संपइ वट्टताण, अतीए (भूयाण) भविस्साणं जिणाणं च नमो-' Bow be to the Jinas, past, present and those that are yet to be.' According to Jain mythology 24 timmars (or feas) are born in each of the three ages riz, the past, the present and the future (Ref. 'Indian Sect. of the Jauns. p. 61, by Dr. Buhler). 57. It is necessary to omit तहा or महा (in महा ) for the sake of metre. The reading of A seems to be genuine in view of Pc. 102.111 - पंचसु पंचसु पचसु भरहेरवएसु तह विदेहेसु । भणियाउ कम्मभूमी तीस पुण भोगभूमीओ | The stanzas makes a reference to the fifteen कर्मभूमिs (or the regions of activity) so called because itfarcs take their birth, proclaim r and are beatified there. In contrast to these fifteen कर्मभूमिs, the देवकुरुs, the उत्तरकुरुs, etc. are called. भोगभूमिs (or अकर्मभूमिs) ° cf. तत्त्वार्थसूत्र III. 16, भरतैरावतविदेहा- कर्मभूमयोऽन्यत्र देवकुरूत्तरकुरुभ्य 58. विहीसिया-विभीपिका a terrific sight. वोलेउ-Absor of बोल which is given as an आदेश for गम (See. H. VIII. 4.162). रामपुरी-रि 59. अन्भतर-अभ्यतर interior (cf Hindi भीतर) दावेन्तो- pr. partı caus CT to See (cf. H. VIII. 4. 32 cf. Dialectical Mar दावणे). आलोदइ< *आलोकति = आलोकयति saw (note the वश्रुति here). 60. सुमरिओ< स्मृत (due to anaptixis). सुमरियं would have improved the syntax here. कवकस-कर्कश harsh तइया <*तदिका < तदा मे = मया (cp. Guj. में.) सत्तो< शप्त: abused (शप् आक्रोशे). .

·59 61. तुरियो rather has the force of तुरियं here. मोत्तूपंवंभणी- (भणी - वंगि). Kapila seems to be one of those who sas आरमान मततं रक्षेद् दाररपि धनैरपि! पलायंतो-पलायमान fleeing. महाविद्य-पदापित or शब्दायित (p.p.p. of शब्दायम् or शब्दापय् denominative from गब्द) called, addressed. 62. बाहरियो< *व्याहरित.< व्याहृत. meaning the same as सद्दाविध abore. नियत्तो-निवृत्त: returned. मस्थि कर-स्वस्ति कृ to hail, saying with folded hands, 'स्वस्ति भवद्भ्यः' or the like. पुप्फंजली either acc. pl. or ace. sing. = पुप्फंजलि. 64. पच्छन्नमसरो--some divinity in cognito. सि-अमि. 65. Kapila in the following rerses trics to explain away his past discourteous behaviour to them by referring to similar cases of the past where even great personages like #fare were subjected to insulting treatment by the people as their identity was not known to them. परिवठान-abode (it., target) of insult (परिव). लोए छिर्द एसा-such is the way of the world. 66. अन्पविहूगो-यत्यंग बिहूणो bereft of, destitute of wealth. fant=fm (by vocalic dissimilation) = FTCTT PPP. दि+हा 3rd cl. to abandon). लहओ--कinsignificant. For the idea in this verse cf. the oft-quoted Sapshrit verse. पम्याम्नि वित्त म नर. बुलानः स पहितः ग श्रुतिमान् गगन । म एय दाम च दांनीय. सय गुणाः काचनमाश्रयने । 67. This stanrajis rather dillicult of interpretation. We have offered a tentatise translation of it, though we are not quite satisfied with it. Our tracslation is baseil on the following construction:- ·60 जस्स (मणुस्सस्स) अहिंसा समुद्दिट्ठा, तस्स महत्थो (महो अत्यो) जसो य (होइ), धम्मो वि तस्स साहीणो होड, अहिंमा वि समत्यो (समस्तः "entire) धम्मो (होइ). According to this, the author tries to emphasise the greatness of Ahimsā which alone constitutes religion in its true sense, Another interpretation of the stanza may be suggested as follows:- In this case construe -(लोए) तस्स (ref. to the person described in the above stz.) जसो य महत्यो, धम्मो वि तस्स साहीणो होड; सो वि (having the force of तु here) धम्मो समत्यो (समर्थ ) जस्स (enend जत्य) अहिंसा ममुद्दिवा. Meaning thereby, "Worldly fame is his great possession and 7 is said to yield itself to him (obviously on account of his riches); but that religion is powerful which prominently preaches ahimsa. The reading of B, however, considerably aroids the difficulty here. It would mean —And that wealth is commendable (पसत्थ-प्रशस्त) which is accompanied by (the observance of) the Law of the Householder. (Further) that is (real) religion where there is (preached) compassion and that is pure compassion which favours no himsa सा सुभणे (?)-Can it be साऽमुभषा, असुभणा<* अशुभना not harmful fr शुभ् हिंसायाम्. 68. सगंकुमारो-the 4th of the 12 चक्रवतिन् of Jain Mythology. समतभरहवई-समनभरतपति the lord of the entire भरत continent. ममत (सम् + अत) is a तत्सम word (see MYY) meaning cntire, complete. Why Ps31 calls it an अपभ्रंश word is not clear. दरिमण→ = दरिसण→-दर्गनाथं. इहई is metrical protraction of इह (et. the reading इहयं of B).

·61 भरह <*भरय = नरत one of the seren continents of the Jambu Dripa. 69. मवेग-मवेगेण (disgust for the rerldly existence) पणिया करना (compassion for beings) जस्स. गहिउ-absal = गृहीत्वा पावित्रो<*प्रापितः < प्राप्न: reached, got to. 70. पडिलाहियो<*प्रतिलाभित< प्रतिलंभित served with alms (lit: made to receive alms). 4:415-9115T by a certain (lady). पडिया य etc. (Cr. Pc. 41.10). The poet here means to refer to the five miracles that take place on the auspicious occasion of the offering of pure alms to s person of spiritual eminence (here सनत्कुमार). Two of the five mirncles are mentioned here (for the list of miracles see विवागमुप ed. Dr. P. L. Vaidya, para 206). 71. मुरनर-मुरेहि नहिं च महिया यन्चिया य. महिय respected बच्चिय adorned, worshipred. दढ-दढ चरित्त जैसि. चरित-holy life. बिसव-विषय country. 72. फरसागि etc-supply वयणागि. अविणय-अविनय immodesty. समह-Imp. 2nd pl. सम<धम् to forgive, Pardon. 73. संपाव-मस्थापयति consoled, appeased. सममेण- मममेग in agitation, embermassment. The second line issolves a metrical thor called पतिभग occurring at सं). परिनिम्बुई मुगः परिनिद कुपद (as is properly shown by Jis A and C) comforted. 74. फणय ---Loc. for Instr. साहम्मियो-मार्मिक co-relt. fionist, a person belonging to the same faith as oneself. गा-मन्या. विमो< स्नरित: (Pp.p. caus. स्ना). ।

·63 (C) FIT-avoidance of temptation by a perfect control of the senses. (In this connection read Heart of Jainisin pp. 103 f1.) 81, Metre is 2194. This contains the 9.aft of listening to the account of कपिल. पयत्य-narrative (पदार्थ). 34974-39974-37274 ſast. FaeTi-Psst gives this word as an अपभ्रस word meaning विहिप-विहित sccured by or laid down (prescribed) for the (observance of a thousand fasts. The word fait may however be said to be a case of vowel dissimilation in विहिय. विमलंगो-Sce note on Pc. 33.148.

·62 75. ताहे-तदा. The word is a locative adverb probably from *ताह < *तदह (a कर्मधारय of तद् and अहन्). 76, जण°—जणस्स विम्हओ जम्हा. महाभोग-great prosperity. धिड कर--धृति कृ to find pleasure or satisfaction (MV), to feel at ease. 77. विडिय°-(is कर्मधारय epd.) विघटित + पतितं (ek. Mar, मोडके-तोडके). 78. वट्ठ-कप्ट-~alas! निभच्छिया-निर्भत्सिताः rebuked, derided. अणजेण--correct to अलज्जेण. सल्ल-शल्य dart . (सल्ल अवठियं हियए--it rankles in my mind). 79. अट्ठारस-is to be read as अट्ठारस य सहस्सा ef. Ravisena RPp. 35.191 · अष्टादश सहस्राणि धेनूना etc ' गैहिणी गहिणि. मोत्तं--मुक्त्वा relinguishing. नदवड-नदपति 'The name of a monk (read by Ms A and C, as नदजइ--नदयति and given by Ravisena as नदमति). Kapila got initiation(दीक्षा) from नदवह 80. बारसनिक तवो-Penance or austerities of twelve kinds. Sıx' of these are said to be interior or spiritual (भातरतपः) viz. (1) प्रायश्चित्त confession and expiation (2) विनय reverence (3) वैयावृत्य service, to the ascetics etc. (4) स्वाध्याय study of scriptures (5) ध्यान meditation and (6) व्युत्सर्ग absolute indifference to body and its needs. The remaining six are called exterior or bodily austerities (वाह्यतपः) vis. (1) अनशन-fasting (2) ऊनोदरिका--partial fasting (3) वृत्तिसक्षेप--hmiting the food that one eats, with to द्रव्य, क्षेत्र, काल and भाव (4) रसत्याग-- abstention from certain foodstuffs such as sugar, butter, milk and molasses (5) कायक्लेश-~-self-mortification and

·63
(6) Paavoidance of temptation by a perfect control
of the senses. (In this connection read Heart of Jainism
pp. 163 fl.)
81, Metre is दोधक. This contains the फलश्रुति of
listening to the account of कपिल. पयत्य-narrative (पदार्थ).
39974°-34414-34918 fast. fard-Pss gives this word
as an अपभ्रश word meaning विहिय-विहित secured by or
laid down (prescribed) for the (observance of a thousand
fasts. The word fartu may however be said to be a case
of vowel dissimilation in fafan. farassit-See note on Pc.
33.148.