·जिनमाणिक्यसूरिभि तच्छिप्येरनन्तहंससूरिभिर्वा प्रणीतं
.
कुम्मापुत्तचरिअम् ।
'अहमदाबाद' नगरान्तर्गत 'गुजरात कॉलेज' नानि विद्यालये
सस्कृतार्धमागधीमापाध्यापफेन
अभ्यंफरोपाहवासुदेवतनू नकाशीनायेन
प्रस्तावनाटिप्पणीमूचीभिरागलभापानुवादेन च सहित
संशोधितं प्रकाशितं च ।
प्रथमा आवृत्तिः।
प्रतयः १०००
(सर्व अधिकाराः संपादकन स्वायत्तीकृता ।)
अहमदाबादनगरे
सूर्यप्रकाशमुद्रणालये मुद्रितम् ।
मंयत् १९८७ शाक १८५२,
मूल्य १-४-०

·CONTENTS
i l'oreword
2 Sanskrit Introduction
3 Critical Note on Manuscripts
4 English Introduction
5 Text
6 Paris'ishta (appendix)
7 Notes (in English)
S Glossary
9 Errata
10 English translation.
pages
1-2
3-15
16
1 to xvi
I to 28
29 36
1 48
49-90
91-92
1-32

·Foreword. ад. short story feel much pride and delight in nouncing the publication of this book which has been prescribed by the Unitersity of Bombay as a test-booh in Ardha-Magadhi As no copies of the book were available, the present edition was undertaken adding a translation, notes and a glossary in English for tll» sake of the Lurersity students The book is also intended to be of use to people interested in the study of Ardha-Magadhi, and with this aim in view a critical edition utilizing all available manuscript material has been offered The Krimmäputtacharia is a or Kashanaha dealing with the life of a Jain Keval. It is written in Prakrit It narrates the life of a Jain Kesal which is like a corch-light to its readers and which would certainly lead then, when properly understood and digested to take at least a step on the path of Spirituri Progress I hope the readers will appreciate the value of the book and give a stimulus for further efforts towards the development of Jan Literature and Plulosophy by their welcome. It is a matter of great delight that many societies and individuals are are ros coming for ward trying to adı ance the cause of Jain religion and philosophy in a variety of ways The Jain Sahitya Pradarsana held here was an adınırabie success In siest of the increasing number of Harm ·2 FOREWORD soon in Are 112 students taking Ardha-Magadh at the College, recently a very desirable step has been taken by the All India Young Mens Jain Society Sammelan and other bodies who have applied to the University for its introduction at the Matriculation Examination and they are 1ery hopeful that their request will be granted and students will have the advantage of studying it the High Schools Before closing this short foreword, I feel it. necessary to say a few words about Prof k v Abhyanhar the editor of the present volume Ve indeed very fortunate having this volume edited by him who I am glad to say had a very distinguished career at the Bombay University in Sanskrit where he won all th» available prizes and scholarships for proficiency in Sanskrit He was also the first recipient of the Shivchand Amarchand Talakchand Jain Literature Scholarship which induced him to study Jain Literature and Philosophy and ei er since his appointmeut at the Gujarat College in 1913 he has been teaching Jain boobs in Sanskrit and Ardha-Migadhi I believe this present volume will receive a warm welcome and give the learned Professor an encouragement to do further work in the field Jain Co operative S M Shah Housing Society Professor of Mathematics, Ahmedabad Gujarat College Ahmedabad ·प्रास्ताविकं निवेदनम् । १ 'कर्मापुरचरिध'नानःप्रकरणम्याम्य संशोधनप्रकाशनक- मंणि मम प्रवृत्तेमुख्यतः कारणं दुरधिगम्यन्यमे- अन्यप्रकाराने तस्य पुम्नकस्य विश्वविद्यालयपरीक्षार्थमधमा. गधीमापाया अभ्यासं फुचतो विद्यार्थिवर्गस्य। श्रीमद्धिदरगोविन्ददासैः संशोध्य प्रकाशिन- स्यास्य प्रन्यस्य कतिपयसंवत्सराण्यतीतानि, तम्याधुनापणेषु प्रतयो नोपलभ्यन्ते, महता महता प्रयासेनयावलोकनाय फुत- घिदेफतरा प्रतिः समुपलधुं शक्यते । महतामधि महनीयस्य परमफारणिफस्य सुमहनीयचरितस्य पुराणकवलिनः समा- पुषस्य चरित्रमेतत्तपागच्छीयश्रीहेमविमलशुभगुरुश्रीजिनमा- णिक्यशिप्यराजैर्वाचफन्दस्य मुगप्रतियोधार्थमतिमुलभया :- सादयुक्तया प्रारुतभापयोपनियद्धं पुराणहस्तलिगितग्रन्थम- मूहेन संमोल्य पुनः संशोधितं यदि स्यातहिं न केवलं पिपठि. पूणां पुस्तकदोलभ्य दूरीयतं स्याकि तु 'आनाथ मिक्ताः पितरच प्रीणिताः' इति न्यायेन ' दानादिचतुप्पकारके धर्मे भाव व मदाप्रमावतया प्रधानः' इत्यर्थप्रतिपादकम्याम्य प्रन्यस्य पठनात्समुत्पन्नेन मतिसंस्कारेणारे नुर्वाचकवृन्दम्य सोकर्येण भावसंशुद्धिरपीपत्नमासादिता स्यादिति द्वितीयो हेतु- मुंद्रितस्यापि पुनः मंशोध्येतस्मिन्मुद्रपारम्भकर्मणि ॥ २ जिनसंपदायकेन्द्रतया स्थितस्य तत्तस्थानस्थितमुविपु. लगानभाण्डारस्य गुर्जरदेशस्यास्य पनगरभूते हस्तलिस्पिनादर्श राजनगरेस्मिन् सनालयस्य ममैतग्रन्थसंशो- पुस्तकेयुसम्मानि धनकमणि हस्तलिखितपुस्तकलामधिगमोवि- पाठान्तरागि। चौदार्यस्नेहादिगुणाद्वितानांमुहृदां परमादरम- तिगुतानांच शिप्यवृन्दानां साहाय्यन नानिम- इता प्रयत्नेन स्यादिति मनसि पिचार्य अन्यसंशोधन ममार-पव- ·प्रस्तावना तोऽत्यल्पप्रयासेनैव नूनं तत्तत्स्थानस्थितानि पुस्तकान्यवलो- कनार्थ समुपस्थितानि प्रतिदिनं च नवनवानि समुपतिष्ठन्ति । वे- लाया अभावादेव केवलं नसर्वेभ्य सकाशात्पाठान्तराणि सग्रहीतुं शक्यन्ते, न या भिन्न भिन्नस्थानागतेभ्यो दशभ्यो हस्तलिखित- पुस्तकेभ्य. पाठसग्रहे कृते इतरेषां सकाशात्सग्रहो वाहपयुज्येत। ग्रन्थकारकालीनेभ्यो हस्तलिखितपुस्तकेभ्य इतरेभ्यश्च नात्य- चीनेभ्यः पञ्चपेभ्योर्वाचीनेभ्यो द्वित्रेभ्यश्च समुद्धृतानां पाठान्तराणां साकल्येन संग्राहित्वात्सुपर्याप्त च मेदनिदर्शकत्वाद- नवलोकितेपुहस्तलिखितपुस्तकेपु नातःपरमधिकतराणि समुप- योगीनि पाठान्तराण्युर्वरीतानीति पञ्चपादर्शप्रतीनां पाठसंग्रहा- नन्तरं क्रियमाणेन अनुर्वरीताधिकपाठान्तरतया सुसमालब्ध- सौलभ्येन सशोधनकर्मणा नितरां निदर्शनपथमागतम् । विशेषतचापत्य देहला उपाश्रयाधिगतेभ्य. 'च छ ज' सहितेभ्यो लिसितपुस्तकेभ्यस्तथा साकल्येनाधिगतानि उपयुक्तपाठान्त- राणि यथा लेखकप्रमादाल्पत्वाद् ग्रन्थकर्तृकालीनप्रायत्वाञ्चैषां पुस्तकानामेतत्साहाय्येन परिष्कृतो मुख्यत एतत्पुस्तकोद्धृत- त्वेन सशोध्यापितोय ग्रन्थो ग्रन्थकृल्लिखितप्राय एव स्यादिति विनिश्चयाय नून मतिः प्रवर्तते ॥ ३ ग्रन्थस्यास्य परिशोधनकर्मणि मतिं तन्वानानां आदश- पुस्तकनिरीक्षणानन्तर सुविशद निदर्शनपथ- आदर्शपुस्तक मवतरेद्यन्मौलिकतया विभिन्नानां पाठानां प्रा- वर्णनम् । यशोल्पत्येन समानत्वेन च सर्वेषां लेखनपद्ध- त्या सर्वेषामपि सगृहीतानामादर्शपुस्त- कानामेकमेघ कुलमेक एवं च समदाय. । अवलो- कित्तेभ्य आदर्शपुस्तकेभ्यः पाठमेदोद्धरणकर्मणि लेख- कानां प्रमादवशेन सरकृतप्राकृतभापयोः परिचयराहि- त्येन या सजातानि तथा च सकारवकारस्थाने शकार- ·प्रस्तावना यकारादिपठनरूपदेशलोकरूढिवशागतानि समयलोक्यमाना- न्यपि पाठान्तराणि नात्र संशोधनकमणि दत्तादराणि, अतिवाटुल्यात्संरयाया अत्यल्पत्याच सशोधनकर्मण्युपयुक्तताया पतेषां लेखकममादसमुद्भूतकेवलवर्णमामापदभ्रंशाधिक्यमूला. नां प्रमादमायाणां पाठमेदनामधारिणामेषां पाठभेदानाम् । तथा च नकारस्थाने णकारपटनमुवृत्तात्स्वरान्प्राग्यकारपठनं च नान पाटोद्धरणकर्मणि सुचिमर्शित, प्रारतकचीनां हस्त. लिखितपुस्तकपाठकानां चात्र वस्तुनि द्विधापि प्रवृत्तेई. घरत्यात् । तत्तदादर्शपुस्तकसकाशात्संगृहीतानां पाठान्तराणां प्रयत्नकृतमीपरपरीक्षणमेव निदर्शनपथमयतारयेद्यदधिगतादर्श- पुस्तकेपु मध्ये प्राचीनतमयोः प्रायो ग्रन्थकर्तृसमयलिसिनयोः 'च ज' पुस्तकयोः पाठा एव प्रामाणिकतमा इति । एतेनय हेतुना लेखनप्रमादपरित्यागपूर्वक 'चज' पुस्तकपाठ एय स्वीकृतोस्माभिरस्मिन्सशोधनकर्मणि । यो प्यादर्शपुस्तकेपु सद्भाव एच पाठस्य स्वीकरणे हेतुरिति कुत्रचित्कैश्चित्संशो- धकैरङ्गीकृतं तत्यं तु नोपयुज्यते प्रस्तुतग्रन्थसशोधनकर्मणि, समकालीनत्याभावात्सर्वेपामुपलधादर्शग्रन्थानां, अन्यको च समं समानकालीनत्वात्पुराणतमयोईयोः पुस्तकयोः ।। ४ एतत्पुस्तकसशोधनकर्मण्युपयुक्तेपु हस्तलिखितपु. स्तकेपु मध्ये 'असर' सक्षितानि गुर्जरमा. भावपुस्तकानां पानुवादसहितानि त्रीणि 'क' मंधितं चक- समयादिपरीक्षणम्। मित्येतानि चत्वारिपुस्तकान्यर्याचीनान्येव । चरमे पृष्ठेऽनुगमेण तेषु विक्रमसंचद् (१९१५, १८५६, १९९५, १९७२) इतिप्रकारका लेखनकाला निर्दिया दृश्यन्ते । कचित्स्थलेप्वेतेपु पुस्तकेषु प्रन्थमधीयानले वक- पाठकैः कृतगीर्वाणभापायहुपरिश्रमैर्गोर्वाणभाषापरिष्कृतस्वम- तिविभवानुसारेण प्राकृतभापाशेल्या विसंवादिनस्तथाविधा.

·प्रस्तावना शोधा कृता दृश्यन्ते यान् दृष्ट--'चज'-संक्षितपुराण- पुस्तका प्राकृतभाषापरिचिता जना न कदाप्याद्रियेरन् । कतिपयसंवत्सरेभ्य प्राक् काश्यां मुद्रितस्य 'कूर्मापुप्रचरि- 'स्य पाठेऽर्वाचीनहस्तलिखितपुस्तकपाठे च बहुविधं साम्पमालोक्यते । गुर्जरभाषानुवादा विभिन्नाः परस्परतो विभिन्नकर्तृका दृश्यन्ते; 'अ' पुस्तकगतानुवादः कचित्स्थलेषु टिप्पण्यलंकृतो वर्तते । ‘ग घ छ' संशितानि हस्तलिखित- पुस्तकानि यद्यपि लेखनसमयोल्लेखरहितानि वर्तन्ते तथापि न तेषां समयो वैक्रमीयाष्टादशशताब्द्याः प्राग निणेतुं शक्य इति तवलोकनादवभाति । 'त' संशितहस्तलिखिते पुस्तके विक्रमसवत् १८४५ परिमितावलोक्यते । 'च ज'संशिते डेह- लोपाश्रयस्थे पुस्तके तु प्राचीनतमे विक्रमीय १५९६, १६५३ तमवपीड़िते वर्तेते । तयोर्मध्ये 'च' पुस्तक ग्रन्थकर्तृसम- कालीनं स्यादिति प्रतिभाति। द्वे अपि पुराणलेखनपद्धत्या लिखिते पृष्ठमात्राङ्किते, न चैतयोर्मध्ये बह्यो लेखकप्रमादाः सदृश्यन्ते । 'ज' पुस्तकं कचित्स्थले कृमिखादितं केनापि पण्डितेनात्मनः परेषां चोपयोगाय लिखितं स्याद्यतोनेकेषु स्थलेषु लेखकप्रमादशुद्धि कृता समुपलभ्यते क्वचित्कचि- त्सस्कृतशद्वैः पार्श्वभागयोर्दुर्गमशद्वानामा अपि निदर्शिता दृश्यन्ते ॥ ५ प्रकरणस्यास्य प्रणेतुर्नामसमयदेशकुलविद्वत्त्यादिसवं- धिन्वृत्तान्तविषये तु ग्रन्थस्यैवास्यान्तिमगा- ग्रन्थप्रगेतृतमयः। थायां यत्किचिदल्प लिखितं तेनैव सतो- एव्यमिति नूनमतीय खेदास्पदम् । सा गाथापि न ज्ञायते ग्रन्थप्रणेत्रा कृता केनापि वा ग्रन्थाध्येत्रा ग्रन्थकारशिप्यादिना सनिवेशिता स्यादित । लेपु हस्तलिखितपुस्तकेपु परिदृश्यमानतया ग्रन्थकर्तकृतै- सक- ·प्रस्तापना ७ वेति गृहीतेप्येतस्याः सकाशा जिनमाणिक्य'इति मन्यप्रणेतु - म 'हेमविमलरि'इति च गुरूणांनामेत्येतदेव विज्ञातुं शक्यम् । प्रन्यप्रणेतृसमयविषये ग्रन्याद् यहिन कुत्रापि तत्हतेतरप्रन्थेषु तदिनरकृतप्रन्येषु वा समुपलब्धानि निर्णायकानि कानिचि- प्रमाणानि । दशवकालिकस्थानाडोपदेशमालादिपुस्तकानां ग्रन्थान्तर्गतो निर्देशोपि वहुमाचीनतमत्वात्तपणे ग्रन्थानां समय- निर्णयकर्मण्यकिचित्कर एव । तत्र तत्र स्थानेषु ग्रन्येस्मि- न्मंदृष्टा 'ददातु दानं०', 'नो विद्या०' इत्यादिसंस्कृत- लोकास्तथा 'तिहां यजई' इति अपभ्रंशगाथे अपि समयनि- णयकर्मणिन क्रिमप्युपकर्तु क्षमन्ते सुभापितप्रायत्वादेयानिश्चित- कालपणेतृकाणाममीपां लोकानाम् । कर्मप्रकृतिक्षयप्रकार- विवेचनपरा 'अणमिन्छ० ' इत्यादिगाथास्तु यद्यपि वैक्रमीय- प्रयोदशशतकजातदेयेन्द्रगणीनां समयानन्तरमैयैते कर्मापुत्र- चरित्रकारी लसत्ताका इति न निश्चिततया बोधयितुं शक्ता- म्तयापि कर्मप्रकृतीनां पिस्तृततया यियेचनं कुर्याणानां प्रग्या- नामनन्तरत्येन नूनमर्याचीनत्यमस्य ग्रन्थस्यानुमापयन्ति । अन्यसंशोधनार्यमुपलव्धेष्यादर्शग्रन्थेषु मध्ये पुराणतमस्या- दीपुस्तकस्य लेखनसमयो येक्रमीययष १५९६ परिमिती निर्दिष्टस्ततस्तस्मात्पूर्व प्रन्यस्यास्य समय इति तु निश्चीयते । ग्रन्थान्त गुरुत्येनाभिदिता देमयिमलमरयश्च तपागच्छपट्टा यल्यां श्रीमोमसुंदररिमताने श्रीलक्ष्मीसागरमरिभ्योनन्तरं ये श्रीसुमतिसाधुमुग्यस्तत्पप्रतिष्टाः, अमीपांकालश्च येक्रमीययो- दशशताब्याः पद्यार्धवेन कथ्यते। जिनमाणिक्यपुरीति ना. म्ना स्यातानां पट्टाचार्याणां नाम खरतरगच्छीयपट्टायल्यामु- पलभ्यते तेपां ममयच घेममीयपोडशशताद्वीघरमभाग पया- मिहितः । परंतु परतरगच्छीयानां जिनमाणिक्यसरीणां तपा- गच्छीयेभ्यः परमगुर्पिस्युपपद्यारिभ्यो देमयिमलसूरिभ्योधि. गतविपन्यं तपागच्छपरतरगच्छगोः संपन्धे मनसि गृहीते ·प्रस्तावना नन्तहसो वा। सति दुःकल्पनीयकल्पमेव भाति । मन्थरचनाशैलीभाषास्वरू- पादीनामवलोकन चैवमेव विक्रमशोडशशताब्दीचरमपादरूप समय ग्रन्थप्रणयनकालतया समर्थयति॥ ६ ‘क ग' सशितादर्शपुस्तफयोरन्ते लेखकेन 'अनन्तहंस' इति ग्रन्थप्रणेतुर्नाम निर्दिष्टमवालोक्यते । य- को ग्रन्धप्रणेता द्यपि ग्रन्थान्ते लेखकेन कृताष्टिप्पण्यो न सर्वथा जिनमाणिक्योऽ- प्रमाणत्वेन ग्रहीतुं शक्यन्ते तथापि केपुचित्प्र- स्तुतग्रन्थसदृशेषुस्थलेपुग्रन्थकृतोनन्तरंसुब. हुकालापगमाभावेन परंपराया विच्छेदाभावेन च गुरुशिष्यसतानप्रचलितप्रवादपरंपरायाःसर्वथा निभद्धयत्वा- भावाजिनमाणिक्यस्य शिप्योनन्तहंसनामास्य ग्रन्थस्य प्रणे- ता कदाचित्स्यादिति संदेहदोलामधिरोहति मनः । अधिगते- वितरहस्तलिखितपुस्तकेप्येवरूपो निर्देशश्चेत्समुपालप्स्यत'ग' पुस्तके चा ग्रन्थकृत्समयप्रायो लेखनसमयनिदशो वा करिष्यत तहिं निश्चिततयैवानन्तहंससूरिभिरयं ग्रन्थः प्राणा- योति निश्चेतुमशक्ष्यत । सिरिहेमविमलेत्याद्यन्तिमगाथा "श्री हेमविमलः शुभगुरुर्यस्यासी यो जिनमाणिक्यस्तस्य शिप्य- राजेन 'अनन्तहस ' नाम्ना रचितं " इतिप्रकारकसमास- विग्रहस्वीकारेणानन्तहसपरा व्याक्रियेत । द्विश्रेषु हस्तलि- खितपुस्तकेषु 'सीसरइएण ' इति पाठो दृश्यते, इति पदस्य च ' रतिद ' इत्यर्थों गुर्जरभाषानुवादे कृतोव- लोग्यते तत्स्वीकारे जिनमाणिक्यस्य रतिदः शिप्य' इत्याद्यर्थ प्रादुर्भवेत् ' सीसराअ ' (शिष्यराज) पाठदृश्यमानात्मश्ला- घारूपदोपलवोपि परिहत स्यात् । उपान्त्यगाथायां निश्चित- त्वेन ग्रन्थान्तर्गतायां ' अणन्तसुहमायणं हवइ ' (अनन्तसुख• भाजनं मवति ) इति पदजात कविना प्रोक्त तत्र 'अणन्तसुह' अनन्तस्य नाम अनन्तहंसमुनेः फाव्यप्रणेतुर्मम इति पदे ·प्रस्तावना . सुसभाजनं भवति" इति ग्रन्थप्रणेतृमनोगतव्यङ्ग्यकल्पनास्थी. कारो न केवलमनन्तहसः प्रस्तुतमन्यप्रणेतेति पक्षं खीकर्तव्य- कक्षतां प्रति प्रक्षिपेकिंतु विनयवशीकृतमानसो ग्रन्थप्रणेता प्रतिपदोक्ततयात्मनो नामोच्चारणमकृत्या 'अनन्तसुखभाजनं भवति ' इति पदजातेन तद्व्यनीति समधिकः काव्यगुण- लूगोप्यन इश्चरः स्यात् । कतिपयदिवसेभ्यः भागनू संजाते जैनसाहित्यप्रदर्शने 'दृष्टान्तरत्नाकर' नामा हस्तलिखित. संस्कृतग्रन्थो निदर्शनपथमागतस्तर च जिनमाणिस्यशि- प्यस्यानन्तहंसस्य नाम ग्रन्थप्रणेतृतया निर्दिष्ट ग्रन्थमणय- नसमयश्च 'शशिनगतिवि (थि) मितव' इति पदेन वि- ससंवद् (१५७१) इति मुनिश्चितत्वेनोक्त । तर कतिपयस्थ लेषु परिदृश्यमानं वर्णनस्य करपनायाश्च साम्यं प्रस्तुत ग्रन्थस्या- नन्तहमप्रणेतृकत्येऽधिकं प्रमाणं स्यात् ।। ७ जिनमाणिक्यमरयोऽनन्तहमसूरयो था ये फेषि स्युरस्य प्रन्यस्य प्रणेतार , निदर्शितमेवोपरि- ग्रन्यप्रणेममय- टाद् यद् ग्रन्यम्पास्य लेखनसमयो विक्रमश- देशविचार । पस्य पोडशशताब्धाश्चरमचरण: हेमविमल- सूरीणां तपागच्छपट्टावल्यामाचार्यतयायम्या. नस्य ममय प्रायो १०६०-१५९० परिमितयियमयपत्रिंशय इति लोके प्रसिद्धम् । वार्धक्य एवं प्रायो मुनयः पट्टाचार्या भयन्तीत्युपरिनिर्दिष्टे वार्धस्यममय एवामीयां पूर्वाश्रमशिप्या जिनमाणिक्यसरय प्रशिप्या अनन्तहमसूग्यो वा स्वायुष पूर्यभागे वर्तमाना इमं अन्य व्यरचयनिति भाति । अस्यामेय विचारसरण्यामरलन्यमानायां 'च' संक्षितहस्तलिसित- पुस्तम् १५९० इति विग्रममघदा लेगमकालनिर्देशो अन्यस्यास्य पालम्तत्पूर्व कतिपये मयस्सग न क्यमपि तत्पश्चादिति सूचयन्सुतरा सयुज्यते । च सहित दस्तटिग्मितपुस्तक ग्रन्यप्रणेना समकालीनं तच्छिष्यरेय ·१० प्रस्तावना । म्वोपयोगार्थ लिखितं भवन्न जानीमो ग्रन्थकृतावलोकितमपि कदाचित्स्यादिति तदेयास्य ग्रन्थस्य संशोधनकर्मणि प्राधान्य महति तथैव तदस्मिन्संशोधनकमण्युपयोजितम् । अन्थप्रणेतु- विहारदेशकुलनामविद्याधिगमादिविषये यधपि चरमश्लोका- दन्यन्न किंचिदप्युपलभ्यते तथाप्युत्तरगुर्जरा पय विहारदेश एतेषामासोदिति गुर्जरमरुदेशप्राप्तविख्यस्य तपागच्छस्य सं. बन्धेन निर्णतुं शक्नुमः ॥ ८. कुम्मापुत्तचरित्तमिति प्रणेत्रा दत्तनामधेय प्रस्तुत प्रकरणं कथानकरूपं वर्तते,कथानकनाम्नव च प्रन्थस्य भाषास्व- तेस्तै प्रतिलेखकः प्रतिप्रति तस्योल्लेखः कृतो रूपादिविवेचनम्। दृश्यते । हेमचन्द्राद्याचार्यप्रणीतव्याकरण- नियमबद्धायां महाराष्ट्रीभाषायामेषाखि- लप्रबन्धः प्रणीतो वर्तते। केवलं प्रारम्भे 'इत्यंतरे इंदभूई०' ( पृ २-३) इत्यादिको गद्यप्रबन्धोऽर्धमागध्यां सूत्र- लेखनसरण्या सूत्रोद्धृतप्रायेणेव वस्तुना शब्दजातन रचितस्तथा चतुर्यु स्थलपु (श्लो० ५३ ११३,११४,१६१) सुभाषितप्राया सुप्रसिद्धा मस्कृतश्लोका प्रोक्तघस्तु- दाढर्याय प्रपञ्चिता एकस्मिश्च स्थले (श्लो० १२१,१२२ ) अपभ्रशन्लोकद्वय च प्रणिहितम् । प्रतिपादयितव्य सफल वस्तु सरलया सुन्दरया प्रसादपूर्णया व्याकरणप्रमादश्रुति- दुष्टताग्राम्यत्यादिदोपरहितया महाराष्ट्या प्राकृतभाषया निबद्धं, स्थले स्थले कषिसमयनिबद्धराप चमत्कृतिपूर्ण सु. लभावगम्यमानरुपमारूपकयमकानुप्रासादिभिरलंकाररलकृत दृश्यते । कचित्स्थलेषु वर्तमानेप्यर्थस्य गौरये वस्तुनश दुर्योधत्वे न कृतः शब्दाडम्बरो न वा गहनगहनविपयाय- तारेणार्थाययोधकाठिन्यं समापादितम् । पिना बहुना प्रयत्नेन ·प्रस्तावना गायानुगाथं मन्यपठनं कुर्वन्नध्येतृजनः पुरातनमहर्षिप्रणीतान् पुराणग्रन्थानेघाई याचयामोति नूनं मनसि मतिं वितनुयात् । पुराणान्येपूपलभ्यमाना आपप्रयोगा देशीशब्दाश्चात्र नाय- लोक्यन्ते लोके प्रचलितत्याभावाद्याकरणनियमनिबद्धत्वाच्च प्राकृतभाषाया ग्रन्यप्रणेतृसमये । समतिगीर्वाणभाषानिबद्ध- ग्रन्थप्रपश्चतया सुसंपादितसस्कृतभाषाप्रभुत्वस्य कवेरस्मिन् प्रस्तुने ग्रन्ये न केयलं ततस्तत्र च सथाहोत्यादयः सस्कृतशब्दा अवतरणप्रयोजनकर्मणि मध्ये मध्ये निपतिता दृश्यन्ते किंतु स्थले स्थले कयेमहाराष्ट्रीभाषा गीर्वाणभापापरिणामित. प्राकृतशट्दैरुपनियद्धा तत्समशम्दयहुला च वर्तते इति सूक्ष्ममतिभिविभापयितुं शक्येत । प्रारम्भात्प्रभृत्यवसानपय- न्तमत्र प्रवन्धे प्रणेतुःसत्यामपि व्याकरणनियमदृढनियढायां संस्कृतप्रायीण्यपरिणामितायामाचीनमायायां महाराष्ट्रीभा- पायामुपयुक्तायां सुनिधिततरमेतद्यद्वाच्यमानीय प्रबन्धः पुरा. णसृष्ट्रययगाहनानन्दं याचकमनसि निदधातीति सुमहा- ग्मतिविभय एतमन्यप्रणेतृणामाचार्ययर्याणाम् ।। ९. अनोपाङ्गादिसूत्रेप्यनुपलब्धोयं कूर्मापुत्रकथाभागो बहु- प्राचीनश्चिरफालप्रचलितपौराणिककथास्वल- कथाभागोरपाया- कृतस्थानो जिनसंप्रदाये प्रचलितः सर्वतो दिषिधारः। विश्रुत आसीत् । समुपलब्धेपु कतिपयेपूलेखेपु मध्ये विशेषणयति (गाथा ३८, ४१,४४) वि. शेषावश्यकभाप्य (श्लो० ३१७०, ३१७१) औपपातिकमूत्रटीका - ( ११४) मूपलभ्यमाना उल्लेपाः प्राचीनतमा वर्तन्ते । लोकप्रचलितकथाप्रवादप्रवाहादुदृत्य यद्यपि फान्यतयायं निबन्धुं शक्य एव तथापि शुभयवनप्रणीतऋषिमण्डल- वृत्त्यन्तर्गतेन कथामागेन सह समुपलब्धबहुविधसाम्यत्या- स्फयिनाय शुभवर्धनप्रणीतात्तरेयोद्धृत. स्यादिति भाति ।

·प्रस्तावना विक्रमसवञ्चतुर्दशशताद्वीप्रारम्भलब्धसत्ताकानां कर्मग्रन्थक- तृणां तपागच्छपट्टाचार्यललामभूतानां देवेन्द्राचार्याणां शि- ध्यवरैस्तपागच्छपट्टाचार्यधर्मघोपसूरिभी रचिते ऋषिमण्ड लग्रन्थे कूर्मापुत्रकथानक " दोरयणिपमाणतणू जघण्णओगा. हणार जो सिद्धो। तमह तिगुत्तिगुत्तं कुम्मरपुत्त नमसामि" (सा राभाई मणिलाल नवाबप्रकाशितजेनस्तोसंदोहान्तर्गतऋपि. मंडल ऋम. १२५) इत्येकयैव गाथयोपनिवद्ध वर्तते । ऋषि- मण्डलवृत्तिकारेषु मध्ये द्वित्रैरेव शुभवर्धनहर्षनदनादिभि- त्तिफारैस्तानि तानि कथानकानि साकल्येन सगृहीतानि । पकस्यैव पुरपस्य मिन्नभिन्नप्रणेतृभी रचितेपु चरित्रेषु मध्ये वा- ल्ययौवनविद्याधिगमविवाहादिबहुविधप्रधानप्रसङ्गसपादिते मू- लभूते यस्तुनि कालतस्तत्तत्प्रसङ्गानुक्रमकथने यावश्यकतया परापतत्यापि साम्ये तत्तत्प्रसङ्गाना न्यूनाधिकत्वेन या विभिन्नतया वर्णनं प्रतिप्रणेतृपिभिन्नमतिविभवहेतुक र. सपरिपोषाचम्य लेखनशैलीवैचित्र्यं च दृश्यन्त एष। तत्र सत्यपि रसपरिपोषवैचित्र्ये सत्यामपि च ले- खनशैलीविचिनतायां प्रधानप्रसङ्गेषु न्यूनाधिक- स्वाभाषोऽयान्तरप्रसङ्गेषु वर्णनाधिक्य बहुविध शद्वसाम्य हेतु- व्याकरणैनिदर्शनान्तरैश्च वस्तुपरिपोषप्रयत्नस्तत्र सुविस्तृतत- रत्वेन वर्तमान कलाधिक्ययुक्त प्रकरण लघुतरनिरलंकृतंप्रकरणं मूलत्येन निबध्य प्रायोविरचितं भवतीत्यनुमानु शक्यते । अमु- नैय विचारेण सत्यपि पञ्चविंशत्यधिक्स्थलेषु स्फुट विभिन्नत्वे शुभवर्धनसरिविरचितं ऋषिमण्डलवृत्तिगत वर्मापुत्रकथानक मृलत्वेन निवेश्यष प्रस्तुतःप्रवन्ध प्राणायीति घदितुं शक्यम्। तथा च हर्पनन्दनविरचितरीकागतंतु कृर्मापुत्रकथानकं प्रस्तुत 'कुम्मापुत्तचरित 'मुपजीव्य लिसितमित्यापि प्रतिपादयितु शक्यम् । शुभवर्द्धनमरिभि स्पटीकायां श्रीहेमविमलसूरि- ·प्रस्तावना १३ समकालीनतया पृत यात्मन उल्लेखस्तया च हर्पनन्दनटीकान्ते निदश्यमान. १७०४ परिमितविक्रमयपंगतरतद्रधनासमयधे- तदेय समययितुं शयनुतस्तराम् ॥ १० शुभवर्धनत्यम्तर्गत्तकुर्मापुत्रकथानकं यशीतिश्लो. कात्मकं पदेपदेत्यन्ताशुद्धादपि हस्तलिखित- प्रभवर्धनविरचित पुस्तकमकाशान्महता प्रयासेन यथामति कर्मापुत्रकथानकेन परिशोध्य संगृहीतमस्य पुस्तकस्यान्ते परि- मह प्रस्नुनप्रन्म. शिष्टतया । तस्य मूक्ष्मतया कृतादयलोक- माम्पम्। नादेतत्सुविशदीमयेद्यत्तेपु तेषु स्थलेषु यास्य ग्रन्यस्य तत्सफाशाद्विभिन्नता ह. दयते मा ग्रन्यप्रणेता बुद्धिपुरःसरं विहिता किंचिद्विशिष्ट- हेतुनिवन्धना च । तथाहि मुरमवनस्य (२५-२६) राज- गृहम्य (९६) महेन्द्रसिंहनुपम्य (९७) धर्माराश्याः (९८) मातापिटदर्शननंजातकुमारप्रमोदातिशयस्य ( ६६-६७ ) ग. भिण्याः फर्मायाः (१०७) च वर्णनानि शुभवधनवृत्तौ परमल- घूनि मन्ति; तानि प्रस्नुतग्रन्थे ग्रन्थरता यत् म्ययंसुविनियुक्तो- पमारुपकाद्यलंकार: मुशोमितानि मनोगहृदयंगमानि च शतानि तत्र पौराणिकरीत्या नियद्धायाः केवलवस्तुवर्णनपराया अलंका- रादिचमतिचाकचयरहिनायाश्च वृत्तः म्याने हृदयाहादि सुन्दरं रमपरिपूर्ण कान्यनिर्माणमेय प्रन्यप्रणेतुर्मनसि हेतुतया म्यादिनि माति । यक्षिणीगजपुषग्नयादस्य (२१-२२,३०-३९, ५५-६०) यणिमथायुक्तप्रयचनम्य (७२-९०) जगदुत्तमकेव- लिनः प्रवचनम्य (१:१५-१६२) च कविकल्पनानिर्मितत्वेपि नूनं सेनेय हेतुना कयेमनसि मंनिधीयमानेन भयितन्यमिति भाति । कचिम्थलेषुवृत्तिगतन्यम्यभारशुद्धम्यार्थस्य तत्कालमचरितः संम्नमारलापभ्रंशभाषागपान्तः (४२,५३,५३,३१३,११४, २२१,१२२,१६१,१७७-१८२) यो विस्तरः एतः, तत्र सुसाधितेपि ·प्रस्तावना न सम्यक्तयार्थपरिपोपणकर्मणि मुनिव्रतधारिणा नितरां पि. नीतेन कविनानीहितमपि पण्डित्यप्रदर्शनं संजातं, क- विजवनिकायां पृष्ठतस्तिरोहितोपि कवेर्विद्वन्द्राव आत्मनः प्राकठयमकरोत् । केचन भेदा अतीय क्षुद्रत्वेन विचाराहाः (श्लो० १९,३९,१२०-२२,१३३-१३४,१९४ )। प्रवन्धारम्मे दानतपशीलभावनारूपस्य धर्मस्य चतुषि- धत्वं संख्याय भावस्यैव तन्मध्ये प्राधान्येन कथनं (श्लोक ५-७), .भावप्राधान्यसिद्धि प्रवन्धस्य वस्तुत्वेन प्रक- रुप्य प्रयन्धान्तर्गतेषु तेषु तेपु स्थलेपु ( श्लो० १३५- १४७, १५५-१६२ ) दीक्षास्वीकारसंयन्धिकमांपुत्रविचार विवेचनदेवादित्यप्रवचनादिभिपिस्तृततया निर्मितैरवान्तरण करणैस्तस्येय परिपोपकरणमन्ते च कथानायककर्मापुनमुपेन भावप्राधान्यसिद्धिः (लो० १९०-१९३) सर्वमेतत्कविनिर्मितमेव सत्' भावस्य महाप्रधानत्यसाधनमेव प्रयन्धरचनहेतुतया प्रणे- तुर्मनस्सी' दित्येच नूनं स्पष्टतया भापयति । ग्रन्थारम्मे अहो. पाश-प्रन्थलेग्मनपति स्वात्य महावीरस्वामिनां कथानक- स्याख्यातन्वेन गौतमगणधरस्य च पृच्छकत्वेन ममानयन (लो० १-८) फपिकल्पितमेव । पाठकजनं प्रति कथासंद- भस्यास्यान्यन्तप्राचीनतमन्यस्यापनमेव केवलं ननस्य प्रयोजन, फितु तत्रतत्र निर्दिष्टम्य भावमाधान्यसिद्धिरूपस्य प्रयन्य- प्रधानयस्तुनः सिद्धी 'श्रीमहावीरम्यामिनोप्येयमुपदिशन्ति' इति प्रदर्शनेन प्रमाणादर्यमपि समानीतमेन म्यादिति दिनीयमपि प्रयोजनं नूनं फयेर्मनस्यपस्थिनमामीदिति भाति॥

·प्रस्तावना ग उपमहारः। ११. अस्य ग्रन्थस्य संशोधनकमणि दश हस्तलिखित- प्रतय उपलब्धास्तासु पट प्रतयो घ च छ जट' संमिता भत्रस्थ डेहला उपाश्रय सकाशादुपलब्धाः,'म' पुस्तकमत्रस्थ 'शान्तिसागर' भाण्डारादुपलब्धं, 'क' पुस्तकं सुरतपत्तनस्थ 'श्री जैनयानन्द' पुस्तकालयादुपलन्धं, 'स त पुस्तके च लिम- डीग्रामस्थानन्दजी कल्याणजी जनभाण्डारादुपलन्धे ।स्थले स्थले लेन्त्रकसमादेषु सत्स्वप्येतेषां पुस्तकानां ग्रन्थसंशोधनकर्मण्यति. तगमुपयोगोभूत् । येषां प्रयत्नः प्रोत्साहनश्चैतेषां पुस्तकानां मम लामोभूद्यथामति च मयास्य ग्रन्थस्य संशोधनफर्म कृतं तेषां महदयानां श्रेष्ठि जेशिंगभाइ मुतरिया, अध्यापक साफ- लचंद शाहा महाशयानां इतरेषां च केषामपि महाशयानां मम मुहृदां, मम च शिष्याणां शीलयिनयादियुतानां वाडिलाल चोकशी', 'ग्रजलाल शाहा, हिरामाइ जव्हेरी' त्यभि- ग्यानामदं महान्तमुपकारभारं चिमि । समीचीनत्वेन शायण च मुद्रणकर्म संपादयग्निः 'सूर्यप्रकाश' मुद्रणालयाधिस्तर- प्या घम्नुनि नूनं यहपरुतमेव । सर्वेषामेतेपामुपकारभारो ग्रन्थानलोकनं कुर्यद्भिांचकचिकित्सफवगः परीक्षार्थ पटनं कुयद्रिश्च विद्यार्थिवर्गस्तताभ्यामपरिशीलननिरीक्षणश्च ल- घूस्तो भयेन् , तेनैव च यत्किचिदानृण्यमेतेषां मम सुहदां मया मंपादितं म्यादिन्याशासहं- . . गुजगत कॉलेज, थमदाबाद पौष कृष्ण एकादसी, शक. १८५३ मं. १०.८७ 'अभ्यंकर' उपाक चामुदेव' तनूजा 'फाशीनाय:॥

·16 A critical note on the manuscripts used Ms of Shantisagara Bhandar Ahmedabad written legibly, in 1859 A, D. (Arizura 37 सं १९१५) with a Gujarati gloss by धर्मविजय dated 1772 AD (Freya , TOT 8 $620). Ms of Jain Anand Pustahalaya Surat written in 1916 A D (a-y-faqat qarz सवत् १९७२) at Patan अनन्तहस is mentioned as the author' by the copyist Ms of Anandji Kalyanji Jam Bhandar Limdi kritten at Gotraka city in 1800 AD (AT-2007 & sigara za Beace) Fanfurt is given as the authors name Many clerical errors are noticed Ms, of Dehla Upashrya Ahmedabad written legbly end correctly No date is given. Total transgiven as the author's name be the copyist V8 g of Dehli Upashraya There is no date, and the manuscript is not written well Ms of Dchla Upashraya well written, dated 1.19 AD (AUT 17,97 FTATI 848) The copyist remarks that the cup) was prepared for at use Ms e of Dehla Upashraya Appears to be old although no date is 11. Written inaccurately Ms. 7 of Duhla Vpishrja dated 1596 AD (TUE UT 737, RUE &**) Ms z of Anadzı Kalyan; Jain Bhindır I mixli, dated 1858 AD (EITT ET GOTT?2.24) Amendments made by the reader at various places do OAK). Bhandar Limdi Dated 1709 A D. (TOT CE cea) ·matter in Introduction No great apology 15 needed for the editing of the present book beyond the The necessity of the fact that no printed copies of edition it are at present available for the use of students reading for the University examinations The importance of the subject of the book, which gives very simple Praknt the outline of the life of a very ancient jain Kerali is also another consideration for undertaking the edition. The Manuscnpt maternl for editing the work collected by me was quite satisfactory as my friends and pupils spared no trouble and labour in procuring manuscript copies from the several different places where they were asailable The short time at my disposal does not, however, make it possible for me to consult manuscripts at some more places There has, besides remained scarcely any necessity also consult then as the ten manuscripts, which have been consulted, have been sufficiently representative and have given ample critical material Two manuscrspls belonging to the 'Dehlå Upashraya' (Dobis ada's Pole, Ahmedabad ) are very old, possibly pertaining to the time of the author, critical perusal of them is sufficient to to and a ·11 Introduction as settle the text by distinguishing between the genu ne and the spurious matter at the various places of doubt, 2 All the ten manuscript copies, which have been consulted, appear to belong Manuscript material to the same group or family and preparation of the press copy there are no cardinal outstanding differences in readings leading to their division into families The differences in readings which are merely due to the ignorance of Prakrit or Sanskrit of the scribes or to the provincial peculiarities of pronunciation such as the utterance of 7 for have been completely ignored in preparing the present edition They are even noted as other readings in the footnotes, as their number, wlich is nearly ten to fifteen times that of the variants noticed, would have not only unnecessarily swollen the number of readings but would have giten merely a long list of mutilated and miswritten words There are also left out unnoticed, the differences in readings due to the frequent practice of the subsucution of op for 7, or to that of reading in the place of a deleted consonant The number of real varirits which are noticed in the Tootnotes is small, and a careful perusal of the several different readings from the rious copies not ·Introduction 111 on kould shon that the manuscripts and of the Dehla Upashraya if purged of the small number of scribal errors represent almost the genuiue text wich has practically been chosen for the purposes of the present edition The principle of choosing readings for the text the mere ground of their being gnen by a majonty of manuscripts has not been followed in vettling the text, as it is not a Tery sound principle at all in the first place and secondly as all the manuscript copies collected for the present worh do not belong to the same period and the same group 3 Three Vanuscripts designated at 7 and I which art possessed of a Gujarati Cat cal descript on translation and the manuscript of the manuscripts named very modern bearing respectively the dates 1857 1799, 1858 and 1913 A D It appears that the text therein has been amended at ses cral places by the copyists or the readers who used them accordance with the sense which they saw smerel places as Sanskrit scholars and not as Prahrit Pandits The printed Benares edition appears to be based on such modern manuscripts The Gujarati translation manuscript although written incorrectly, is accompanied are in at in ST ·iv Introduction by explanations at several places There are no dates found in manuscripts it, a and 33, but, it appears that they are not very modern; they may possibly belong to the eighteenth century. Manuscript a is dated 1788 A, D The manuscripts designated a and are very old belonging to the sixteenth century (1539 and 1596 A. D.) which is practically the time of the author. Both the manuscripts are written tolera bly well and there are not many clerical errors. Both follow the old style of writing characterized specially by Prishthamâtrás, Manuscript has been eaten a little by moth at some places. It was probably copied by a Pandit and he himsell or somebody else studied from it as chere found many corrections made at several places, and the Sanskrit equivalents occasionally gi en in the margin 4. Regarding the author and his time, ancestry, scholarship, locality and The autbor and date the lihe, little information is available beyond what is found in the last stanza of the text here jinamanilya appears to be given as the name of the author and Hemat imala as the name of his preceptor. The date of the earliest manuscript collected for the present edition is 1539 A. D. which fixes ar ·Introduction name 15 There are one in some the latest limit for the composition of the book No external evidence mentioning the of the author or the book or his other works available or two Stotras in Sanskrit assigned to Jinamânıkya but their perusal does not lead to any definite conclusion The internal evidence, which becomes useful fixing the earliest limit shows at the most that the author haew the Das'avaikalıkasutra the Sthânângasútry and the Upades’aniâla which are mentioned by name and from which passages are quoted There are Sanskrit stanzas quoted which are likely to be spurious and although they be taken to be genuine nothing very useful regarding the date can be inferred as the stanzas are more or less current Subhi shitas which cannot be ascribed to any definite source It can only be assumed that the llena vimala mentioned in the text as the Guru of the author IS the same as the Hemavimail Acharya of the Tapigaccha who 18 said to be the 55th preceptor in the genealogy of th Tapivacchi and whose date 18 given to be the beginning of the sixteenth century AD This is found the name of Jinamanikyr amon, the Icháry is of the Kharatara Gacch: with 1525 t 1'15 AD as his date as the Pattechnija of the Garcia ·VI Introduction 15 writer but, he cannot possibly be the author of the present work as, Hemavimala of Tapagaccha could not possibly be his preceptor. This date further corroborated by the evidence of language, style and method which make the work difficult to be placed earlier than the sixteenth century A. D 5 Manuscripts # and at mention the name of Anantahamsa as the writer of Name of the author the book in the colophon The colophons cannot necessarily be taken to give a reliable evidence, but, because the of the colophon of the present worh 1 e the copyist is not wuch removed in time from the author, it can be belier ed that he might have been familiar with a living traditional information about the authorship of the book hich he liked to gre in the colophon Although the name of Anantahamsa is not actually mentioned in the concluding versc of the text which has mentioned only Hemavimala and Jinananıkya as the preceptor and the pupil, the compound Porteforrefeta, if taken a aglarger compound, is capable of admitting the supposition of a further pupil of Jinimîniky& whose might have been Anantahamsa The compound 11 that use can be dissolved as a fhe STUE यम्य अमो य श्रीजिनमाणिस्य तम्य य शिष्यराज, सेन as name ·Introduction JI 111 Some manuscript copies read uut which is explained in a Gujarati commentatory as an In fact, if the reading Tiger is to be explained, this is a way to explain it, i vide notes page 48 ) the word tegut taken as trenta being in fact tautologous and giving besides, no suitable sense. The compound then can be understood as forma माणिक्य य शिष्य (गुरु प्रति) रतिद तेन The reading राएण (explained as रतिदेन or रजियेन) removes also the linge of the flaw of egotism which is contained in the word 7577 which is used by the author with respect to himself The word Anuntahamsa is no doubt, seen none of the manuscripts of the present work in the body of the text, yet, on the strength of the colo phon of the manuscript of which appears to be suffciently old although no date is given by the writer Anistahamsa may be assumed to be the author it may be supposed that he did not like to cite hry name on of modesty, a practice which is not uncommon in India cren to-day The name although not actually cited ain, however, he said to be suggested in the verse preceding the last in the wording TUTTEE भायण हा which can also be interpreted as "becomes an object of delight to Ananta (ie the author himsell)' The Juin Sahitya Pridaraccount ·V111 Introduction Details about the author s'ana, held here recently, brought to light a manuscript copy of a Sanskrit work named दृष्टान्तरत्नाकर In the Pras'asti of the work अनन्तहस is given #s the name of the author and Jipamā nihya as the name of his Guru The date of the norh is there definitely stated to be 1513 A. D. There is noticed at a few places in that book a similarity of expressions with our booh which may well adduce a further evidence for Anantahamer being the author of our booh, 6 Whoever-- Jinamárukya or his pupil Anantahamsa--be the author, it 15 well-nigh certain that he lived in the beginning of the 16th century As the date of their preceptor Hema imala, who belonged to the Tapagaccha is defnitely citie in bl the end of the 15th century A D ned that of दृष्टान्तरत्नाकर to be 1513 A D The oldest of the manuscripts procured, designated 7, bears 1538 A its date and the text followed for the purpose of the present edition is mainly based upon it, as it is iery Ithely for the said manuscript to haic been based upon the author's iext perhaps to have been suen or dictated esca by the author, Regarding the place of residence, the generlogy, the learning and the lhe of 115 or

·Introduction
1.X
no
IS
the author, definite
information
available beyond the name of his preceptor,
which he himself has mentioned. It is likely that
he lived somewhere in Central India West as
the manuscripts found ih Gujarat appear to be
written almost at his time, the book itself not
being such an epoch-making production or the
author not being such a stupendous personality,
as could make it possible to
have manuscript

·х Introduction in IS 7 The nature of the book, which is styled Kummâputtacharitta' by the Form and style author, is somewhat like a narration as borne out by the term kathanaka which is seen invariably used the Manuscripts which were copied down from time to time by preceptors and pupils for study The narrativa written in_simple_beautiful unassuming Mahar ishtri Prikrit with the exception of a few small passages of one or two stanzas in Sanskrit, and the long prose passage at the begirning in the Ardha-Magadhi language of the Sutras, which is almost a quotation from utra Literature The language (Maharashtrı Prakrit) is chaste and pure grammatically and idiomatically, and almost free from laboured metaphors conven tional similes and unnatural puns There is no grotesque show of pedantry While reading the booh, one is reminded of small stories in epic literature which the author appears to have imitated in style, diction and manner We only here mas the feu archaisms and the sprinhling of Deshi words which we generally find in the epics As the author belonged to a when Práhrit was not a spoken language, the language of the author is naturally bound by strict rules of grammar We find a ſer San.hritisms in line time ·Introduction VI Maharashtri Prakrit which he could not avoid on account of his very close familiarity with Sanskrit which was then the language of the Pandits and the living literature It is certainly to the credit of the author that in spite of the considerations given above, he has been fairly successful in creating in his treatise the serene and dignified atmosphere of the epics, although he himself was removed from the epic period by a number of centuries 8. Regarding the sources of the narration, which, as observed above belongs Sources of the story to the stock of ancient mythologi cal stories, it 15 fairly certain that the story wis current from very old times among the common legends and must have occupied a place in the old mythological books. No reference to it is found in the Jain canonical books the earliest references to it are the commentary literature and other books like fasteurata (Gathas 3S, 41, 44 ) Fazilet HTAT ( St 170, 3171 ) sausi tereta (page 114 ) Our author has probably taken the story from the Sanskrit commentary of Subhavardhanasuri Dharmaghosha's ! Rishimandala' ( which being printed in the Jain Stotra Sandohe published by Sarabhai Manlal seen in O1 IS nou ·X11 Introduction old one Nawab) The text of the Rishimandala which has given the stories of sages very very briefly by quoting the prominent features of each sage in one or two stanzas only, refers to the story of Kummâputta' in stanza only, which means “I bow down to Kumma putta ho had the height of his body measuring only two hands, and who became enlightened and went to Siddhigati characterized by the shortest bodily measure, being guarded by the three Guptis '(St 125) Out of the various commentaries and glosses, only two or three commentators like Subhavardhana or Harshanandana have narrated the stories at great length while others have simply remarked various places that the stories are too famous to require any detailed comment Our author's narrative not only bears 7 very close resemblance to that of Subhavardhana, but fulfils all the necessary criteria enable us to say that our author has got his narratne based on that of Subhavardhana The prominent features of the life of Kummaputta are the same i buth as they are bound to be Subha ordhana's narratise is extremely briet, consisting or only 82 stanzas ( see Parisishta ) allowing no digression and barely describing each incident Tery direct unornamented matter at to ID ·Introduction X111 Ог main a can of-fact manner. Our author, too has not gone into detailed descriptions, yet, he has given short descriptions of each incident with poetic touches and embellishments. There are two three lengthy digressions also, but there the thread of the narration is, of course, not lost Sight of These very criteria allow us to say that the version of Harshanandana is later one probably based upon that of our author. The statement of Subhavardhana of his being a contemporary of Hemavimalasûri and the mention of the date of his own composition by Harshanandana as 1657 A. D well corroborate the conclusions drawn above, 9. The necessary extract from the commentary of Subhavardhana taken from a Changes in the narra Very inaccurately written Manus. tion of the story Cript copy is given in the Parisi shta after making several corrections, and careful perusal of it would show that the differences which are noticed at more than twenty fire places between the two versions are not of the type of radical departures but they are somewhat of the type of additions, innovations and digressions, made possibly ith some purpose : Almost all passages containing descriptions such as those of Surabhavana (25-26) Rajagriha (96), King 2 ·XIV Introduction View to Mahendrasınha ( 97 ), Qeen Kûrma (98), the delight of the prince (66–67 ), the pregnancy of the queen (107) etc are the creation of the author himself probably introduced with a to convert the simple matter-01-fact epic-styled narration of Subhavardhana into an unassuming elegant appealing piece of poetic composition The dialogue of Yakshini and the prince (21-31) the sermon of the Keralı Jagaduttara (155-162) are innovations of the poet with possibly the kame purpose In spite of the honest effort made and sufficiert care taken by the poet turn the narrative into ballad poetry, his personality as a profound scholar of scriptures and theology could not remain altogether h dden, and, on a few occasiors there have surreptitiously crept in not only a few quotations and corroborative remarks from the canonical and secular literature (cf stanzas 42, 43, 53, 113, 114 121, 122, 161, 177–82 ), but solid learned arguments in the course of those very dialogues and sermons (see stanzas 55-60, 72-90 and 156-62) which he primarily innovated with the purpose of embeblishing the ballad transformation of the onginal simple narrative The deviations from the source VIZ Subhavardhana s narrative are too insigni ficant to be discussed as for example in the ·Introduction of it subject matter of stanzas 19, 39, 120-22 133-34 and 194 4 few changes appear to have been made with a distinct purpose It seems that the duthor wanted to impress that thought or mental condition was the most important of the four constituents of Religion--charity, penance conduct and th ucht He in fact, appears to have made it the central teaching of his whole narrative which he has emphatically mentioned at the beginning, corroborated effectively in the course of his narrative at various places and conclu suely proved at the end by a clear statement from the lips of the hero who cites himself there as an illustration to the point (190-193) The introduction of Mahấyıraswami the of the account to his pupil Gautama (see stanzas 1 to 8) is also of the poet intentionally made not only to create an atmosphere of antiquity round the story, but to convey home to the readers the supreme importance of mental purity of thought over tierything else by implying that the Prophet himself testified to it by emphasizing it to his pupil Gautamia 10 As expressed above manuscript copies were used in the collation work of the present edition designated 31,9, 7, 1, 5, 7, 3, 7, and in the foot-notes, which mark the several as narrator an innovation even ten Conclus on ·XVI Introduction were differences of readings The Benares printed edition is designated a The manuscripts very kindly lent to me by the managers of the Delha Upashraya Bhandar,the Sântisagara Bhandar, the Shree Jain Ananda Pustakalaya at Surat and the Anaodji Kalyanji Jirana Bhandâr at Limdi to whom I am much indebted I am very grateful to Jeshingbhai Sutaria, Prof. Sankalchand Shah and some other friends of mine as also to my pupils Vadılal Chokshi, Vrajlal Shah and Hırabhai Jhaveri who not only procured the abar e-mentioned manuscripts for me but gave me every facility and help for bringing out the present edition I am also thankful to the Surya Prahash Printing Press for doing the work of printing quickly and efficiently Let me wish that students and scholars read, study and critically peruse the present work and store its golden lesson in their hearts, and by their doing this, the debt of gratitude which I hold to my friends will be a little bit lessened, I believe, Gujarat College Ahmedabad, January 14,1931 K. V Abhyankar, Professor of Sanskrit and Ardha-Magadhi, Gujarat College, Ahmedabad.

·।। उ अहम् नमः ॥ । सिरिकुम्मापुत्तचरिअं॥ नमिऊण बद्धमाणं अमुरिंदमुरिंदपणयपयकमलं । कुम्मा त्तचरित्तं कुन्छामि अहं समासेणं ॥१॥ रायगिहे वरनयरे नयरहापत्तसयलपुरिसवरे । गुणसिलए गुणनिलए समोसहो वद्धमाणाजणो ॥२॥ देवेहि समोसरणं 'विहिरं बहुपावकम्मओसरणं । मणिकणयरययसारप्पायारपहापरिप्फुरिअं ॥ ३ ॥ तत्य निविहो वीरो कणयसरीरो समुद्दगंभीरो। दाणाइचउपयारं कहेइ धम्मं परमरम्म ॥ ४ ॥ दाणतवसीलमावणभे रहि चउन्विहो हवड धम्मो । सन्चेसु तेसु भावो महप्पभावो मुणेयवो ॥५॥ भावो भवुदहितरणी भावो सग्गापवग्गपुरसरणी। भवियाणं मणचिंतिअअचिंतचिंतामणी भावो ॥६॥ भावेण कुम्मपुत्तो अवगयतत्तो य अगहियचरित्तो। गिहचासे वि वसंतो संपत्तो केवलं नाण ॥७॥ १ भ. पुत्तस्स चरिय छ. पुत्तचरियं २ अ. रेखा ३ . देविंद ४ व. समवसरणं ५ अ. विविहं ६ क ख च. रयणसारं ७ जत २. सारप्पाकार ८ छ ट ब चउम्पयारं ९ ख पुरिसरणी १० अक ग य. अवगयततो अगहिअचारित्तो; त. अवगयतिचो अगहिय. ११ ग गिहिवासे.

·२ कुम्मापुत्तचरिअ इत्थतरे इदभूई नाम अणगारे भगवओ महावीरस्स जिडे अंतेवासी गोयमगुत्ते समचउरससरीरे बजरिसइनारायसघयणे कैणयपुलयनिघसपम्हगोरे उग्गतवे दित्ततवे महातवे घोरतवे घोरतवस्सी घोरवमचेरवासी उपरदसरीरे संवित्तविउलते उल्लेस्से चउदसपुची चउणाणोवगए पचहि अणगारसएहि सद्धिं सपरिवुड़े छछछठेण अप्पाणं भावमाणे उठाए उठेइ । उद्वित्ता १ अ पुस्तके "इथतरे इदभूई नाम पयाहिण करेइ" इया दिक-गवन थस्य स्थाने 'तेण कालेण तेण समएण समणरस भगवओ महावीरस्स जिठे अतेवासी इदभूई णाम अणगारे गोयमो गोत्तेण सत्तुस्सेहे समचउरससठाणसठिए वजारसहनारायसघयणे कणयपुलयनिघस पम्हगोरे उग्गतवे दिस्ततवे महातवे उराले घोरे घोरगुणे घोरतवस्सी घोरबभेचरवासी उच्छूढसरीरे सवित्तविउलतेउलेस्से चउदसपुब्वी चउ णाणोवगए स वक्खरसनिवाई पचहि अणगारसएहि सद्धि स- परिवुडे छछडेण अप्पाण भावमाणे समणस्स भगवओ महावीररस अदूरसामते उढजाणू अहोसिरे झाणकोठोवगए सजमेण तवसा अ- प्पाण भावमाणे विहरइ । तए ण से भयव गोयमे जायसड्ढे जायससए जायकोउहल्ले उप्पण्णसड्ढे उप्पण्णससए उप्पण्णकोउहल्ले सजायसड्ढे सजायससए सजायकोरहल्ले समुप्पण्णसड्ढे समुप्पण्णसंसए समुप्पण्ण कोउहल्ले उठाए उठेति । उठाए उहित्ता जेणेव समणे भयव महावीरे तेणेव उवागच्छह । वागच्छित्ता समण भगा महावीर तिक्खुत्तो आचाहिणपयाहिण रेइ करित्ता वंदइ णभसइ । वदित्ता णमसित्ता णञ्चासण्णे गाइडूर सुस्सूसमाणे अभिभुहे विणएण पनलिडे प जुवा- समाणे एव वयासी-"इति पाठो दृश्यते । २ क ग घर मणगपु लगनियस ३ त ट तउल्लस्से ·३ कुम्मापुत्तचरिअ भयवं महावीर तिक्खुत्तो आयाहिणपयाहिण करेड । करित्ता वंदइ गमंसइ । वंदित्ता गमंसित्ता एवं वयासी-भय, को णाम कुम्मापुत्तो, कई वा तेण गिहवासे वसतेण भावणं भावतेण अणुत्तर निन्याघायं निरावरणं कसिणं पदिपुनं केवलारनाण- दमणं समुम्पाडि । तए णं समणे भगव महावीरे मोयण- गामिणीए सुधासमाणीए वाणीए वागरेइ- गोयम ज मे पुच्छसि कुम्मापुत्तस्स चरिअमच्चरित्र । एगग्गमणो हो समग्गमवि तं निसामेमु । ८ ॥ जंबुद्दीवे दीवे भारहखित्तस्त मज्झयारंमि । दुग्गमपुराभिहाण जगप्पहाणं पुरं अत्यि ॥१॥ तत्य य दोगनरिंदो पयावलच्छीइ निजिदिणदो। णिचं अरिअणवज्ज पालइ निक्टयं रज।. १० ॥ तस्स नरिंदस्स दुमा नामेणं पट्टराणिमा अस्थि । संकरदेवस्स उमा रया जहा वासुदेवस्स ॥ ११ ॥ दुल्लमणामकुमारा सुकुमारो रम्मरुचनियमारी । तेसि मू य अत्थी गुणागरों बहुजणायारो ॥ १२ ॥ '-१ अ मराअं २ अ क स ग एगग्गमणा ३ कच छ त च होउं ४ अ समगमचित्त ५ क ज व. निसामेह ६ क ख छ ट त व पुस्तकेषु 'तथाहि ' इति अधिक शब्द 'जवुद्दीने दो' इत्यस्य पूर्व दृश्यते। ७ ग त प पयावलच्छीअ निजिअ, अ. पयावलच्छीअ तेजिअदिणदो। ८ अ क त प च विर्णिदो ९छ रम्मा . १० म दुल्लहः ख दूलभ, ११ ख ग उट व तेसि मुओ- घि गुणमणिभंडारो, कज सूउ आथि गुणमणिभडारो, घ मूधि गुण० ·कुम्मापुत्तचरिअं सो कुमरो नियंजुव्वणराजमएणं परे बहुकुमारे। कंदुकमिव गयणतले उच्चालितो सया रमई ॥ १३ ॥ अण्णदिणे तस्स पुरस्सुजाणे दुग्गिलाभिहाणम्मि । सुगुरु सुलोयणणामा समोसढो केवली एगो ॥१४॥ तत्थुजाणे क्खिणि भमुही नाम निवसए निचं । बहुसालयखबडमअहिठिअभवणंमि कयवासा ॥ १५ ॥ केवलकमलाकलियं संसयहरणं सुलोअर्ण सुगुरुं । पणमिय भत्तिभरणं पुच्छइ सा जैक्खिणी एवं ॥ १६ ॥ भयव पुन्धमवे ह माणवई नाम माणवी आसी। पाणपिया परिभुन्गा सुवेलवेलंधरसुरस्स ॥ १७ ॥ आउखए इत्थ वणे भद्दमुही नाम जक्खिणी जाया । भैत्ता पुण मम कहि गइ उववन्नो णाह आइससु ॥१८॥ १ अ रायमएण बहुसुकुमारो । कंदुग गिण्हइ गयणतले उच्चा- लेओ सया स्मद । च. निजजुब्वणपरिचरिओ वहुकुमारेहिं. २ गिदुकमिव ३ अ पुरंमि उजाणे, ४ अ ज र जक्खणी. ५ त ब. बहुसालरक्खवडदुमअहठिअभवणमि, क छ बहुसालक्खण- बडदुमअहठिअ; अ. बहुसालवणमि अहे पायालभवणमि. ६ म मुलोयणो सुगुरू. ७ अ ख बक्खणी ८ क ख ग छ ट त च भत्ता पुण मझ कहिं उम्पनो घ च. भत्ता पुण मञ्झ कहं उप्पन्नो.

·५ कुम्मापुत्तचरिअ तेओ मुलोयणो नाम केवली महुरवाणीए भणड । भद्दे निमुणमु नपरे इत्येव होणनरवडस्स सुनो। उप्पनो तुज्झ पियो मुदुल्लहो दुलहो नाम ।। १९॥ तं निमुणिअ भदमुही भदमुद्दी नाम जकिवणी हिट्ठा। मागवईस्वधरा कुमरसमीवम्मि संपत्ता ॥२०॥ दटूण ते कुमार पहुबुमरुच्छालणिकतलिच्छं। सा जपइ इसिजण किमिणेणं रसरमपेण ॥ २१ ॥ नइ ताव तुझ चितं विचित्तचित्तमि चचल होइ । ता माझ अणुधावस वयणमिण मुणिअ सो कुमरो ॥२॥ त उष्ण अणुधावइ तयअणकुऊहलारलिअचित्तो। तपुरो धावंती सा वि हु तं निअवण नेड ।। २३ ।। १ क ब पुस्तस्यो " तो मुलोअणो नाम केवली महुर वाणीए भगइ " इति गय वाच्यते तदन तर च " भदे निमुणसु दुल्लमो नाम " इति आर्या पत्र्यते, अ पुस्तके "तओ सुलोभगो नाम कैवरी महुरवाणीए भगइ । भदे निसुणमु नयरे इत्थेव होणनरवइस्स मुड जाओ" इत्यार्या दृश्यते "उप्पन्नो नाम" इति प्रयश्च नोपल- भ्यते ॥ त पुस्तके "तओ सुलोअणो भणइ" इत्याधिमेव पृथक्तया । एकोनविंशतितम गणित । २ अ मुहर ३ अ स त प हेटा. ४ अ भल्लिच्छ ५ ग किमिण ण ६ अ जइ ताओह वि चित्तं, क त जइ ता तुझ वि ·६ - बुम्मापुत्तचरिअ बहुसालवंडस्स अहे पहेण पायालमज्झमाणीओ। सो पासइ कणगमयं सुरभवणमईव रमणिजं ॥२४॥ तच केरिस- रयणमयखभपंतीकतीभरभरिअर्भितरपदेस। मणिमयतोरणधोरणितरणपहाकिरणकबुरिअं॥ २५ ॥ मणिमयखंभअहिहिअयुत्तलिआफैलिखोभिअजणोह। बहुभत्तिचित्तचित्तिअगवखसंदोहकयसोहं ॥ २६ ॥ एयमवलोइऊण मुरभवण मुवणचित्तंचुजकरं। अइपिम्हयमावन्नो कुमरो ईअ चिंतिउं लग्गो ॥ २७ ॥ किं इंदजालमेज एंअं सुमिणम्मि दीसए अहवा । अहय नियनयराओ इह भवणे फेण आणीओ ॥२८॥ इय सदेहाकुलिअ कुमरं विनिवेसिऊण पलके । विनवइ वरवहू सामिअ वयणं निसामेमु ॥ २९ ॥ अज्जमए अञ्जमए चिरेण कालेण नाह दिहोसि । सुरभिवणे मुरभवणे निअकजे आणिओ सि तुम ॥३०॥ १ च ज वणरस २ ग घ छ ट अहोपहेण, ३ क च त केरिस, अ पुस्तके 'त च केरिस' इति नोपलभ्यते । १ क खट ब. थम ५ अ विष्छुरिक्ष, र अब्बुरिअ, ख किरणकछुरिअ, १६ अ पुत्तलिगाकेलिसोभियपत्तेयं । ७ अ चित्तउन्जोय ८ अ इअ चिंतओ रग्गो ९ छ ज त सुमिण सुमिणमि, क ग घ ट ब सुमिण सुम णम्मि, ख मुमिणसि मणमि १० त ब नयरीओ, ट अह्वा नियनय राओ ११ अ वतरिवह १२ अ अज्जमए मुकयत्थो, ग्व ट व अन्नमए अजमए १३ ट सुरभवणे सिरिभवणे, क च त मुरभवण सुरभवणे ग घचछ ·७ कुम्मापुत्तचरि अज्ज चिअ मज्झ मणोमणोरहो कप्पपायवो फलिओ। जमुकयमुकयवसओ अज तुम मज्झ मिलिओसि ॥३१॥ इअ वयणं सोऊणं वयणं दट्टणं मुनयण तीसे । पुन्वभवस्स सिणेहो तस्स मणम्मी समुलसिओ ॥ ३२ ॥ कत्य वि एसा दिहा पुन्वभवे परिचिआ य एअस्स । इंच ऊहापोहवसा जाईसरणं समुप्पणं ॥ ३३ ।। जोइसरणेण तेणं नाऊण पुन्वजम्मवृत्ततो। कहिओ कुमरेण निअपियाइ पुरओ समग्गो वि ॥३४॥ तत्तो नियसत्तीए अनुमाणं पुग्गलाण अवहरण । मुभपुग्गलपक्खेवं करिअ सुरी तस्सरीरम्मि ।। ३० ।। पुचभवतरमना लजाइ विमुत्तु भुजए भोगे । एव विसयसुहाई दुन्नि वि विलसति तत्य ठिया ॥ ३६ ।। चतुर्विधभोगस्वरूप स्थाना२प्युक्तम्-चंऊहिं ठाणेहिं देवाणं सवासे पप्णते, तं जहा-देवे णाम एगे देवीए सद्धिं सवासमा- १८ ईहापोहवसाओ २ अ ग पुस्तकयो “जाइसरणेण तेण...ममग्गो वि" इत्यार्या नोपलभ्यते । ३ अ अवहरण, ट अवहा रो. ४ अ भोग ५ अ ग घ उक्त च स्थानाङ्गसूत्रे ६ ठाणेहिं देवाण समासे पण्णत्ते” इति पाठ सर्वेष्वेव अस्मदुपलब्धहस्त- लिसितग्रन्थेषूपलम्यते, स्थानागसूत्रे तु (४ ४ ३५३, पृ २७३ ) "चरबिधे सबासे पगते, त० दिये प्रामुरे रक्खसे माणुसे त्यादिक मुविस्तृत पाठो दृश्यते यस्य सक्षेप एवात्र लिखित इति भाति । उ स्थानाङ्गेप्युक्तम् मनुष्यमुतो ग चडचणेहिं देवाणं सबसे पण्णत्ते- त जहा। "चऊहिं " ·कुम्मापुत्तचरिअं गच्छिज्जा, देवे णामं एगे छवीए सद्धिं संवासमागन्छिज्जा, छवी णामं एगे देवीए सद्धि संवासमागच्छिज्जा, छवी णाम एगे छवीए सद्धिं संवासमागच्छिज्जा" इओ अ- अह तस्सम्मापियरो पुत्तविओगेण दुक्खिआ निच्च । संवत्थ वि सोहंति अ लहति न हि सुद्धिमत्त पि ॥३७॥ देवेहि अवहरि नरेहि पाविज्जए कहं वैत्यु । जेण नराण सुराणं सत्तीए अंतरं गरुअं॥ ३८॥ अह तेहि दुक्खिएहिं अम्मापियरेहि केवली पुट्टो । भयव कहेह अम्हं सो पुत्तो अस्थि कत्थ गओ ॥३९।। तो केवली पयंपइ सुणेह सवणेहि सापहाणमणा । तुम्हाणं सो पुत्तो अवहरिओ वंतरीए अ॥४०॥ ते केवलिययणेण अईव अच्छरिअविम्हिआ जाया । साहति कहं देवा अपवित्तनरं अवहरति ॥४१॥ यदुक्तमागमे- चत्तारि पंच जोयणसयाइ गंधो अ मणुयलोगस्स । उड़े वच्चइ जेणं न हु देवा तेण आयति ॥४२॥ १ ख पुस्तके " देवे णाम एगे छवीए" इत्यादितृतीयचतुर्थ- भङ्गौ द्विवार पठितौ । २ अ. सव्वत्थ वि सोहिय पुण अलहिय मुद्धिमत्त पि । ३ क वत्थ, ब वत्थु; छ वुत्त. ४ ख च छ ज मणो. ५ क वंतराए, अ घ च वितरीए. ६ अ अवहरति णं, ७ क छ त ट पुस्तकेषु "चत्तारि पच जोयणसयाइ." इतिप्रकारक आर्याद्वयस्य स्थाने सक्षेप पठयते । अ पुस्तके "यदुक्तमागमे-चत्तारि पच सुरा इहय" इतिपाठो ग्रन्थान्तर्गतो नोपलभ्यते । गुर्जरभाषाटीकायां प्रथमा आर्येव केवलमुपलभ्यते । ख पुस्तके केवल प्रथमैवार्या समुपलभ्यते ।

·९ कुम्मापुत्तचरि पचम जिनकल्लाणेमु चेव महरिसितवाणुभाषाओ। जम्मतरनेहेण य आगच्छति हु सुरा इहयं ॥४३॥ तेउ केवलिणा कहिअ तीसे जम्मतरसिणेहाइ ते विति तओ सामिय अबलिओ कम्मपरिणामो ॥४४॥ भयव कया वि होही अम्हाण कुमारसंगमो कह वि । तेणुत्त होही पुण जयेह वयमागमिस्सामो ॥४५॥ इअ सबंध मुणिउ सविग्गा कुमरमायपियरो । हुपुत्त ठवित्र रज्ने तयंतिए चरणमावन्ना ॥४६॥ दुबरतवचरणपरा परायणा दोसबज्जियाहारे । निस्संगरगचित्ता तिगुत्तिगुत्ता य विहरत्ति ॥४७॥ अन्नदिणे गामाणुग्गामं विहरंतओ अ सो नाणी । तन्थेव दुग्गिलवणे समोसहो तेहिं संजुत्तो ॥४८॥ अद्द जविखणी अवहिणा कुमरस्साउ विआणिउ थोवं । तं केवलिणं पुन्छइ कयंजली भत्तिसंजुत्ता ॥४९॥ भयत्र जीवियमप्प कहमवि तीरिजएभिवड्ढेउ तो कहा केवळी सो केवलकलिअत्यवित्यारो ॥५०॥ तित्ययरा य गणघरा चक्कधरा सबलवासुदेवा य । अइसलिणो वि न सका काउं आउस्स सघाण ।।५।। १ क. ता केवलिणा, ख य. तो केवलिया। २ क जम्मतर- स्सिणेहाए । ३ स त प अ अम्हाण कुमार. ४ र य लहुपुत्त. ५ स प जीनियमेय. ६ क ट तित्थयरा गणधारा १ ·१० कुम्मापुत्तचरिअं जंबुद्दीवं छत्तं मेरुं दंडं पहू करेउं जे । देवा वि ते न सका काउं आउस्स संधाण ॥५२॥ यदुक्तम्- नो विद्या न च भेपजं न च पिता नो बान्धवानो सुताः, नाभीष्टा कुलदेवता न जननी स्नेहानुबन्धान्विता । नार्थो न स्वजनो न वा परिजनः शारीरिकं नो वलं, नो शक्ताः सततं सुरासुरवराः संधातुमायुः क्षमाः ॥५३॥ इअ केवलिययणाइ सुणिउं अमरी विसण्णचित्ता सा। निअभवणं संपत्ता पणहसव्वस्ससत्थ व्व ॥५४॥ दिहा सा कुमरेणं पुट्ठा य सुकोमलेहि वयणहिं । सॉमिणि मणे विसण्णा अज तुमं हेउणा कणं ॥५५॥ कि केण वि दूहविआ कि वा केण वि न मनिआ आणा। किंवा मह अवराहेण कुप्पसन्ना तुमं जाया ॥५६॥ सा किंचि वि अफहती मणे वहंती महाविसायभरं। निब्बधे पुण पुहा वुत्तंतं साहए सयलं ॥१७॥ सामिय मए अवाहिणा तुह जीवियमप्पमेव नाऊणं । आउसरूवं केवलिपासे पुटुं च कहिअ च ॥५८॥ एएण कारणेणं नाह अहं दुक्खसल्लियसरीरा । विहिविलसिअम्मि वंके कह सहिस्सामि तुह विरहं ।।५९।। १ इय गाथा ब पुस्तके न दृश्यते. २ अ पुस्तके "यदुक्तम्-नो विद्या. . क्षमा" अयं ग्रन्थो न समुपलभ्यते । ३ ख ग घ ब च ज त. सव्वस्ससनु व्व. ४ अ प भामिणि ५ क अवराहेण कुपसन्ना तुम जाया, ग घ छ ट त ब अवराहेण कुप्पसन्ना.

·कुम्मापुत्तचरिमं कुमरो जंपइ जविखणि खेअंमा कुणसु हिअअमज्झम्मि । जलविंदुचंचले जीविभम्मि को मन्नइ थिरत्तं ॥६०॥ जड मझुवारि सिणेह धरसि ता केवलिस्स पासम्मि । पाणीपए में मुचसु करोमि जेणप्पणो कज्ज ॥६॥ तो तीइ ससत्तीए केवलिपासम्मि पाविओ कुमरो। अभिवंदिअ केवलिणं जहारिहट्ठाणमासीणो ॥२॥ पुत्तस्स सिणेहेण चिरेण अवलोइऊय तं कुमरं । अहिरोड पयत्ता तत्य ठिआ मायतायमुणी ॥६॥ कुमरो वि अयाणंतो केवलिणा समहिअं समाइटो । बंदमु कुमार मायातायमुणी इह समासीणा ॥६॥ सो पुच्छह केसलिणं पडु कद्दमेसि वयग्गहो जाओ। तेण वि पुत्तविओगाइकारणं तस्स यजरिअं ॥६५॥ इस मुणिअ सो कुमारो मोरो जह जलधर पलोएवं । जैह य चकोरो चंदं जह चको चंडभाणु व ॥६६॥ जह वच्छो निअमुरभिं मुरभि मुरभि जहेव क्लकण्ठो । सजाओ सतहो हरिससमुल्लसिअरोमंचो ॥३७॥ निअमायतायमुणिणं कंठम्मि पिलग्गिऊण रोयंतो। पयाइ जग्विणीए निवारिओ मारवयणेहिं ॥३८॥ निअवस्थअचटण कुमारनयणाणि अंमुमरियाणि । सा जविखणी विल्हह अहो महामोहदुल्ललिअ॥६९१ १ स च ज छ ट त. में मुचनु, अ त मे मुचमु. २ ग मासीणा ३ अ अहा रोदर, ख अइरोहिड, ग ट भइरोडउ. ४ टन जह व ५ क प प ह त व हरिसरमुल्लासम ६ ट मुणीण, य मुणीश ७ ट. सा जखणिया विद्यहइ.

·१२ कुम्मापुत्तचरित्र निअमायतायदसणसमुलसंतप्पमोअमरभरिअ । केवलनाणिसगासे अमरी विणिवेसए कुमर ॥७०॥ अह केवली वि सव्वेसि सिमुवगारकारणं कुणइ । धम्मस्स देसण समय अम यरससारणीसरिस ॥७॥ जो भविओ मणुअभव लहिउँ धम्मप्पमायमायरड । सो लद्धं चिंतामणिरयण रयणायरे गमड ॥७२॥ एर्गेम्मि नयरपचरे अस्थि कलाकुसलवाणिो को वि। रियणपरिक्खागय गुरूण पासम्मि अब्भसइ ॥७३॥ सोगधियफकेयणमरगयगोमेयइदनीलाणं । जलकतमूरकतयमसारगलफलिहाणं ॥ ७४ ॥ इच्चाइयरयणाणं लक्खणगुणवण्णनामगुत्ताई । सव्वाणि सो विआणइ विअक्खणो माणिपरिक्खाए ॥७॥ अह अन्नया विचिंतइ सो वणिओ फिर्मवरेहि रयणहिं । चितामणी मणीणं सिरोमणी चितिमत्थकरो ॥७६॥ तत्तो सो तस्स कए खणेइ खाणीओ णेगठाणेसु । तह वि न पत्तो स मणी विविहेहि उवायकरणेहि ॥७७॥ केण वि भणिअ वच्चसु वहणे चडिऊण रयणदीवामि। तत्यत्यि आसपूरी देवी तुह वछिय दाही ॥७८॥ १ घ अह केवली सवेसिं २ समये, ब समए ३ अ टद्धिं, क ब द्रु, गत लहिउ ४ क ग घ छ व पुस्तकानि एगम्मि० इत्यादे र ' तथाहि " इति समधिक पठति । ५ व मसारगम्भव मवि उवाएहिं. ७ छ त ब खाणीउ णेग, गट खाणीअणेग -- ·कुम्मापुत्तचरियं १३ सो तत्य रयणदीवे संपत्तो इकवीसखवणेहिं । आराहइ तं देविं संतुहा सा इमं भणइ ॥७९॥ भो भद्द केण कजेण अज आराहिआ तए अहथं । सो भणइ देवि चिंतामणीकए उन्जमो एसो ॥८॥ देवी भणेइ भो भो नत्यि तुंहं कम्ममेव सम्मकरं । जेणप्पंति मुरा वि अ धणाणि कम्माणुसारेण ॥१॥ सं मणइ जइ मह कम्मं हवेइ तो तुज्झ कीस सेवामि । तं मज्झ देसु रयणं पच्छा जं होउ त होउ ॥२॥ दत्तं चिंतारयणं तो तीए तस्स रयणवणिअस्स । सो निअगिहगमणत्यं संतुहो वाहणे चडिओ ॥४३॥ पोअपएसनिविट्टो वणिओ जा जलदिमज्झमायाऔ। ताच य पुञ्चदिसाए समुग्गओ पुण्णिमाचंदो ॥८४॥ तं चंदं दट्टणं निअचित्ते चिंतए स वॉणियो। चिंतामणिस्स तेअं अहिअं अह वा मयंकस्स ॥८॥ इअ चिंतिऊण चिंतारयणं निफरतले गहेऊणं । नियदिहीइ निरक्खइ पुणो पुणो रयणमिदं य॥८६॥ इअ अवलोअंतस्स य तस्स अभग्गेण करतलपएसा । अईशकुमालमुरालं रयणं रयणायरे पडिअं ॥८॥ १ अ च छ त. एस. २ अ च छ त ब तुह ३ क ट त सो भणह मह कम्म; ४ घ पुस्तके " दंत चिंतारयणं०" इति आर्या न दृश्यते । ५ अ वागीओ. ६ क ख ग घर निरिक्खइ. ७ छ । अइसुकु- मालपुरालं; क च ज अइसुकुमालमुरालं ट भइमुकुमालत्तणो रयणं० . .

·कुम्मापुत्तचरित्र जलनिहिम-झे पंडिओ बहु बहु सोहतएण तेणावि । कि कह वि लब्भइ मणी सिरोमणी सयलरयणाणं ॥८॥ तह मणुअत्तं बहुविहभवभवणसएहि कहकह वि लद्धं । खणमित्तेणं हारइ पमायभरपरवसो जीयो ॥८९॥ ते धन्ना कयपुन्ना जे मिणधम्म धरति निहियए । तेसिं चित्र मणुअत्तं सहलं सलहिज्जए लोए ॥१०॥ इअ देसणं सुणेउ सम्मत्त जक्खिणीइ पडिक्नं । कुमरेण य चारित्तं गुरुय गुरुपतिए गहिअ ॥९१॥ थेराण पयरले चउदसपुवीमहिज्जइ कुमारो । दुकरतवचरणपरो विहरइ अम्मापिऊहि समं ॥९॥ कुमरो अम्मापियरो तिन्नि विते पालिऊण चारित्तं । महसुके मुरलोए अवइन्ना मदिरषिमाणे ॥१३॥ सा जैविखणी वि चइड वेसालीए अ भमरभूवइणो । भज्जा जाया कमला नामेण सच्चसीलधरा ||९४॥ भमरनरिदो कमलादेवी य दुवे वि गहियजिणधम्मा । अंतसुहज्झवसाया तत्येव य सुरवरा जाया ।।९।। इतश्व- रायगिह वरनयर वरनयरगतमदिर अत्यि । धणधनाइसमिद्धं सुपसिद्ध सपललोगम्मि ॥१६॥ १ व पडिउ २ क गरुअ गरअतिए, गट गरम गुरुअतिए. त पु-बामहिजए कुमरो ४ ट जक्खणी विचलिऊ देसालाए ५ क ·कुम्मापुत्तचरित्र तत्थ य महिंदसिंहो रोया सिंह व अरिकरिविणासे । नामेण जस्स समरगणम्मि भज्जइ सुइडकोडी ॥९७॥ तस्स य कुम्मादेवी देवी इव स्वसंपया अस्थि । विणयविवेगचियारप्पमुहगुणाभरणपरिकलिया ॥९८॥ विसयमुहं भुजताण ताण मुक्रवण वच्चए कालो। जह अ मुरिंदसईण अंह वा जह वम्महरईण ॥१९॥ अन्नदिणे सा देवी निअसयणिज्जम्मि मुत्तजागरिमा। सुरभवण मणहरणं पिच्छइ सुमिणम्मि अच्छरिअं॥१०॥ जाए पभायसमए संयणिजा उहिऊण सा देवी । रायसमीवं पत्ता जपइ महुराहि वग्गृहि ॥१०१॥ अज्ज अद्द सुरमवण मुभिणम्मी पासिऊण पडियुद्धा । एजरस सुमिणगस्स य भविस्सई के फलबिसेसे ॥१०२॥ इअ सुणिअ हतहो राया रोमचचिअसरीरो । निअमडअणुसारेणं साहइ एआरिसं वयण ॥१०॥ ततच, म पुस्तके ' इतश्च ' इति नोपलभ्यते । १ क ज सीहु ब्व २ ट देवीर मुरूव. ४ इयमार्या द्विवार लिसिता दृश्यते स पुरतके ५ क ख ग घ च छ ज जागरया ६ क च ज ब सयणिज्जाउ अट्ठिऊण, छ सयणेन्जा अधिग ७ क ग त महुराइ. ८ क त एअस्स य सुमिण- गस्स य, अ एमसयमुमिगगस्स य ९ व को फलविसेसो, ट. किं ३ क छ ब ताण ·कुम्मापुत्तचरिभ देवि तुम पडिपुन्ने नवमासे सड्ढसत्तदिणअहिए। बहुलक्खणगुणजुत्त पुत्तं पाविहिसि जंगनि ॥१०४॥ इअ नरवइणो वयण मुणिऊणं हतुनिअहिअया। नरनाहअणुनाया सा जाया नियगिहं पत्ता ॥१०॥ तत्य य कुमारजीवो देवांउं पालिऊण कुम्माए । उअरम्मि सुकयपुनो सरम्मि हेसु व्व अवइनी ॥१०६॥ स्यणेण रयणखाणी जहेव मुत्ताहलेण मुत्तिउडी। तह तेण गम्भेणं सा सोहग्गं समुव्यहई ॥१०७॥ गब्भस्सणुभावेणं धम्मागमसवणदोहली तीसे । उत्पन्नो सुहपुण्णोदएण सोहग्गसंपन्नो ॥१०॥ तो तेणं नरवइमा छद्दसणनाइणो नयरमज्झे । सद्दाविआ जणेहिं कुम्माए धम्मसवणकए ॥१०९॥ हाया भयरलिकम्मा कयकोउयमंगलाइविहिधम्मा। निअपुत्थयसंजुत्ता संपत्ता रायभवर्णमि ॥११०॥ कैयआसीसपदाणा नैरवइणा दत्तमाणसंमाणा । भदासणेवविद्या नियनियधम्म पयार्सति ॥१११॥ फलविसेस; १ अ ग त जगमित्तं; ट जगननं. २ अ ख छ ट देवाऊ. ३ ख घ छ व हंस व्व. ४ त उव्वइन्नो. ५ अ दोहिलो, क दोहिला. ६ च ख संपत्तो. ७ त. वाइणो अ नियऊहयसयुता. १० फयआसीसपहाणा, ज कयासणप्पदाणा. ११ त नरवयणा. ८ अ धम्मस्सवणकहाए. ९ अं ·कुम्मापुत्तचरिअं इयरेसि दंसणीण य धम्मं हिंसाइसंजुयं मुणिलं । जिणघम्मरया देवी अईव खेयं समावन्ना ॥११२॥ यतः- ददातु दानं विदधातु मौनं वेदादिकं चापि विदांकरोतु । देवादिकं ध्यायतु नित्यमेव ने चेद् दया निष्फलमेव सर्वम् ॥११३।। न सा दीक्षा न सा भिक्षा न तहानं न तत्तपः । न तद् ध्यानं न तन्मौनं दया यत्र न विद्यते ॥११४॥ तो नरवदणाऽऽहया जिणेसासणरिणो महागुणिणो । जिणसमयतत्तसारं धम्मसरूवं परुति ॥११५॥ तथाहि- छज्जीवनिकायाणं परिपालणमेव विज्जए धम्मो । जेणं महब्बएमुं पढमं पाणाइवायवयं ॥११६॥ १ व. इअरेसिं २“यतः ददातु" इत्यादी द्वौ श्लोकौ अ पुस्तके नोपल- भ्येते; व पुस्तके निष्फलमेव सर्व इन्यतः परं “यतः शास्त्रोक्तं च-धम्मस्सं कारणमूढो जीव जीवइ परीहसइ । दहिऊणं चंदण तरू केरेइ इंगलवाणी ये । मलयपुगलपेंडो समालजलेदे करसी शुद्धी । अप्पवीमलसाहावो मयालीजइ मयलीए भावें" इत्यधिक किमपि पटयते । ; ३ छ. दयाविना निष्फलमेव सञ्च ४ अ जिणध- म्मासासण. ५ घ इतश्च; अ त पुस्तकयोः 'तथाहि ' इति न दृश्यते. ६ त. जेण महत्र्वयमूलं । , ૨ ·कुम्मापुत्तचरि उक्तं च दशवकालिके- "तस्थिमं पढमं ठाणं महावीरेण देसि। अहिंसा निउणा दिहा सव्वभूएसु संजमो" ॥११७॥ छज्जीवनिकायदयाविवजिओ नेव दिक्खियो न गिही। जइधम्माओ चुक्को चुक्का गिहिंदाणधम्माओ ॥११८॥ इअ मुणिवरवयणाई मुणिलं घणगज्जिओवमाणाणि । देवीए मणमोरो परमरमुल्लासमावन्नो ॥११९॥ पडिपुन्नस दिनेमुं तत्तो संपुन्नदोहला देवी। पुत्तरयणं पमूआ सुहलग्गे वासरम्मि सुहे ॥१२०॥ तंत्र चावसरे- तिहां वज्जइ तूर सुतडयडंत, गयणंगणि गज्जइ गयडत । वरमंगल भुंगल भेरिसाद, नफेरी सुणीइ नवनिनाद ।। १२१ ।। १ पुस्तके 'उक्तं च दशवकालिके' इति न दृश्यते. २ क ख ग घ च छट व पुस्तकेषु 'उपदेशमालायाम्' इत्याधिकं दृश्यते छज्जीव० इत्यादेः प्राक्.३ ख व गिहिंदाण; छ.गिहदाण. ४ ग व परमसमुल्लास;ट परमं उल्हास ५ क. अत्र चावसरे म पुस्तके 'तत्र चावसरे' इति नोपलम्यते.६ बमुतडयंत ७ अ क ख छ ट गयणंगण गनई गायरंत; त. गयणंगणि गन्नइ गरुयरत ८ ग. गुरुयरंत ९त. नवनिनादी.

·कुम्मापुत्तचरिभ विरुदावलि बोल्लंद बंदिसुंद, चिरकालि चतुर नर नंद वंद। वरकामिणि नचइ अइमुरम्म, इअ उच्छव हूओ पुत्तनम्म ॥ १२२ ॥ अम्मापिकहि तस्स य धम्मस्मृयदोहलानुसारेण । नामं गुणाभिरामं पेयहि धम्मदेवु ति ॥१२॥ उल्लावणेण कुम्मापुत्तु त्ति पइटिअं अवरनामं । अ तस्स सन्ययाई दुन्नि पसिद्धाई नामाई ॥१२४॥ सो पंचहि धाईहिं हत्या हत्यम्मि अंकओ अंके। गिहिज्जतो कुमरो सव्वेसि बल्लहो ॥१२॥ वायत्तरि कलायो सयमेव अहिज्जए सीए । अज्झावओ अ नवरं संपत्तो तत्य सक्खित्तम् ॥१२६॥ किंतु पुव्यमवंतरकयचेडबंधणुच्छालणाटकम्मवसा । मो वामणो जाओ दुहत्यदेहप्पमाणघरो ॥१२७॥ निरुवमस्वगुणेणं तरुणीजणमाणसाणि मोहितो । सोहन्गमग्गजुत्तो कमेण सो जुवणं पत्तो ॥१२८।। १. क घ च ज.त विरदावलिस बुरदावलि; २ मग च छ त. बुलइ ख बोलेइ ज ट बोलह ३ अ क खचत व चिरकाल चतुर नरनंद द; ट चिरकालिचतुरनर नंदनंद १ खट व पुचजम्मि, ५ भवत पट्टिम, ६ स सस्तियत्तं. ७ क निरुवमम्वधरणं. ८ क मोहतो.

·२० कुम्मापुत्तचरि तारुण्णे सव्वेसि विसयविगारा बहुप्पगारा वि । सो पुण विसयविरचो कुम्मापुत्तो मुणियतत्तो ॥१२९॥ हरिहरवंभाइसुरा विसएहि वसीकया य सव्वे वि । धन्नो कुम्मापुचो बिसया वि वसीकया जेण ॥१३०॥ जं तेण पुबनम्मे सुचिरं परिपालिअं सुचारित्तं । तं तस्स वि तारुष्णे विसयविरत्तत्तणं जायं ॥१३॥ अण्णदिणम्मि मुणीसरगुणिज्जमाणं सुयं सुणतस्स ! कुमरस्स तस्स विमलं जाईमुरणं समुप्पणं ॥१३२।। जाईसरणगुणणं संसारासारयं मुणंतस्स । खवगस्णेणिगयस्स वि सुकज्झाणं पवनस्स ॥१३३॥ झाणानलेण कम्मिंधणानिवहं दुस्सहं दहंतस्स । केवलनाणमणतं समुज्जलं तस्स संजायं ॥१३४॥ जैइ ताव चरित्तमहं गहेमि ता मज्ज्ञ मायतायाणं । मरणं हविज्ज नूणं सुअसोगविओगदुहिआणं ॥१३५॥ तम्हा केवलकमलाकलिओ निअमायतायउवरोहा। चिद चिरं घरंमि अ स कुमारो भावचारित्तो ॥१३॥ कुम्मापुत्तसारच्छो को पुत्तो मायतायपयभत्तो। जो केवली वि सघरे ठिओ चिरं तयणुकंपाए ॥१३७|| १ अ कुम्मापुत्तो सुणियतत्तो; कुम्मापुत्तो मुणेयव्वो, २ क परिपा- लिओ. ३ ज ब. विसयेसु विरतणं जाअं ४ त, गणिजभाणं. ५ ब. खवगस्सेणिं गयस्स ६ ग जइ तवचारित्त. ७ क नियमायउवरोहो. ८ क ब घरच्चिय; ट घरे चिय. ९८ ब भावचारित्ती.

·कुम्मापुचचरित्रं कुम्मापुत्ता अन्नो को धन्नो जो समायतायाणं । घोहत्यं नाणी वि हु घर ठिओऽनायवित्तीए ॥१३८।। गिहवाससंठिअस्स वि कुम्मापुत्तस्स जं समुप्पनं । केवलनाणमणतं तं पुण भावस्स दुल्ललिअम् ॥१३९॥ भावेण भरद्दचक्की तारिसमुद्धतमज्झमल्लीणो । आयंसपरनिविहो "गिही वि सो केवली जाओ ॥१४॥ वंसग्गिसमास्टो मुणिपवरे के वि दह विहरते । गिहिवेसडलापुत्तो भावणं केवली जाओ ।।१४१।। आसामूटमुणिणो भरहेसरपिरखणं कुणंतस्स । उप्पन्नं गिहिणो वि हु भावेणं केवलं नाणं ॥१२४॥ मेरस्स सरिसवस्स य जत्तियमित्तं च अंतरं होइ । दव्यत्ययभावत्ययस्य अंतरं तत्तियं यं ॥१४॥ उकोमं दव्यत्ययं आराहिम जाइ अच्चु जाय । भावत्यएण पावइ अंतमुहुत्तेण निव्वाणं ॥१४४॥ अह मणुअखित्तमझे महाविदेहा हवंति पंचेव । इविकम्मि विदेहे विजया यत्तीसवत्तीसं ॥ १४५ ।। बत्तीसपंचगुणिया विजयाउ सयं हविज्ज संहिजुरं। भरहेरवयवखेवे सतरिसय होड खिताणं ॥ १४६ ।। १ अ छ र कुम्मापुत्तो अन्नो. २ ट त. ठिओ नाय (न्याय) वित्तीए. 3 छ भापम्स दुल्लंघ, ४ अ गिहवासो, र घ छ गिहिवासो. ५ त ब बसम्गसमानदो. ६ क. ब. मुगिनरेट मुणीवरे. ७ त. चिरहतो. ८ अ, क. ज. त. विजया इ सय ९ क सहिसयं. १० अ स क ग घ त य. सित्ताणि, छ. खेताणि.

·२२ कुम्मापुत्तचरि उकोसपए लब्भइ विहरंतजिणाण तत्थ सतरिसयं। इअ पासंगिअमुत्तं पकंतं तं निसामेह ॥ १४७ ।। तत्थ य महाविदेहे सुपसिद्ध मंगलावई विजए । नयरी अ रयणसंचयनामा धगधनअभिरामा ॥१४८॥ तीए देवाइच्चो चकघरो अविजिअआइचो । चउसठिसहस्सरमणीरमणो परिभुंजए रज्जं ॥ १४९ ॥ अण्णदिणे विहरंतो जगदुत्तमनामधेयतित्थयरो॥ वरैतरुअरप्पहाणे तीसुज्जाणे समोसरिओ ॥१५० ।। वेमाणिअजोईसवणभवणेहि विनिम्मिश्र समोसरणं । यणकणयरुप्पमयप्पागारतिगेण रमणिज्नं ॥ १५१ ॥ सोऊण जिणागमणं चक्की चको व्व दिणयरागमणं । संतुट्ठमणो वंदणकए समेओ सपरिवारो॥ १५२ ।। तिक्खुत्तो आयाहिणपयाहिणं करिय वंदिय जिणंदं । जहजुग्गम्मि पएसे कयंजली एस उवविट्ठो ॥१५३।। १ अ सत्तरीसयइ; ट घ त. तत्थ सत्तरिसय.२ अ अप्पास- गिय; ग छ ज. इय पासगिय ३ क ग घ ज त ब. चउस- डिसहसरमणी, ख ट चउसठसहस्स. ४ घ वरतरुप्पअरप्पहाणे, ब वरतरुनिअरपहाणे; ग वरतरुअरअभिहाणे. ५ अ तेमुजाणे. च पुस्तके ' तीसुजाणे समोसरिओ' इति चरण 'वेमाणिअ रुप्पमय' इति चरणत्रयं च नोपलभ्यते लेखकप्रमादेन, ६ अक त व जोइसवरभवणेहिं. ७ घत. ब रयणज्जुणरुप्प० र रयणरयय- सुवण्णमय; अ रयणंजण क रयणनणरुप्पमय, ८ व जिणिदं.

·२३ कुम्मापुत्तचरि तत्तो भविअजणाणं भवसायरतारणिवतरणीए धम्मं कहा पहू सो मुहासमाणीइ वाणीए ॥१५४ ॥ मो भो मुणंतु भविा कदमवि निग्गोअमज्झओ जीवो। निगंतूण भवहिं बहुएहि लहेइ मणुयत्तं ॥ १५५ ॥ मणुअत्ते वि हुलद्धे दुलहं पाविज्ज खित्तमायरि। उप्पन्जति अणेगे जं दस्मुमिलवसुयकुलेमु ।। १५६ ॥ थायरियक्खित्ते वि हु पत्ते पडुइंदियत्तणं दुलई । पाएण को वि दीसह नरो न रोगेण रहिअतणू ॥१५७॥ पत्ते वि पडुतणुत्ते दुलहो जिणधम्मसवणसंजोगो। गुरु गुरुगुणिणो मुणिणो जेण न दीसंति सच्चत्य ।।१८८॥ लदम्मि धम्मसवणे दुलई जिणवयणरयणसदहणं । विसयकदपसत्तमणे घणो जन दीसए जेण ॥१५९॥ सदहणे संपत्ते किरिआकरणं मुदुल्लई भणिय । जेणं पमायसत्तू नरं करतं घि बारेड ॥ १६०॥ यत:- प्रमादः परमद्वेषी प्रमादः परमो रिपुः । प्रमादो मुक्तिपूर्दस्युः ममादी नरकायनम् ॥ १६१ ॥ ते पन्ना फयपुना जे णं लहिऊण सयलसामग्गि। चहल पमार्य चारित्तपालगा जति परमपयं ॥ १६२॥ १ क धम्म रहेइ, २ म ज प. समाणीए. ३ ग मुणतविया ४ अ ब निगोम; स नागोभ ५ ब यहुएहिं लहइ ६ न. पटुत्तणत्ते ७ क गुरुगुणगुग्णो, अ ट गुरुगुणगुणियो. ८ सचमामग्गि.

·२४ कुम्मापुत्तचरिअं इअ सुणि निणुवएसं सम्मत्तं के वि के वि चारित्तं । भावेण देसविरई पडिबन्ना के वि कयपुन्ना ॥ १६३ ॥ इत्यंतरे- कमलाभमरहोणदुमजीवा जे पुरा गया मुके । ते चविय भरहखित्ते वेयट्टे खेअरा जाया ॥ १६४ ॥ चउरोवि भुत्तभोगा चारणसमणंतिए गहिअचरणा । तत्थेव य संपत्ता जिणंदमभिवंदिअ निविद्या ।। १६५ ॥ त दट्टणं पुच्छर चक्कधरो धम्मचविणं नाहं । भयवं केमी चारणसमणा सुमणा को पत्ता ॥ १६६॥ तो जिणवरो पयंपइ नरिन्द निमुणेहि चारणा एए। वेअट्टमारहाओ समागया अम्ह नपणत्यं ।। १६७ ।। पुच्छेइ चकचट्टी भयवं वेअडभरहवासम्मि । किं को वि अस्थि संपइ चद्दी वा केवली वा वि ॥१६॥ जंपड जिणो न संपर भरहे नाणी नरिंद चकी वा । किं पुण कुम्मापुत्तो गिहवासे केवली अत्यि ॥ १६९ ॥ चमधरो पडिपुन्छइ भयवं किं फेवली घरे वसइ । फॅइइ पटू निअअम्मापिउपडियोहाय सो वसइ ॥१७०॥ १ क च छ व जिणिंद २ ब. ता जिण ३ अ क ज त चावी य पुच्चद; च, ची पुच्छइ स प ट ते दट्टणं पुन्छ चश्वरो चविणं नाहं । १ क ख ग घ त. जंपट.

·कुम्मापुत्तचरिभ पुच्छंति चारणा ते भयवं अम्हाण केवलं अत्यि । पहुणा कहिअं तुम्भं पि केवलं अस्थि अचिरेणं ॥१७१॥ सामिय सिवंगयगामिअ अम्हाणं केवलं कया अस्थि । इस कहिए जगदुत्तमनामानिणिंदो समुदिसह ॥१७२।। जइआ कुम्मापुत्तो तुम्हाण काहिस्सई सयं चेव । महमुकमंदिरकह नईआ भो केवलं अत्यि ॥ १७३ ॥ इअ मुणिय मुणिवत्ता तिगुत्तिगुत्ता जिणं नमंसिता। तस्स समीचे पत्ता चउरो चिट्ठति तृसिणीआ ।। १७४ ।। ते तार तेण युत्ता महा तुझं जिणेण नो कहि । महमुक्के नं मंदिररिमाणमुखं समणुभूमं ॥१७५॥ इस वयणसवणसजायजाइसरणेण चारणा चउरो संभरिअपुचजम्मा ते सर्वेगस्सेणिमारूढा ।।१७६॥ क्षपकणिक्रमः पुनरयम्- अग० मिच्छ मीस सम्म अझ नपुंसित्थिय छकं च । पुमवेमं च खवेई कोहाईए य संजलणे ॥ १७७ ।। गआणुपुल्यि दो दो जाईनाम च जाव चरिंदी। आया उन्नोरंथावरनामं च मुहुमं च ॥ १७८ ॥ माहारणमपन्जन निधानिई च पपलपयलं च । धोग सवेड ताहे अवसेसं जंच अंडण्हं ॥ १७९ ॥ १ अ फेनली अस्थि. २ व सिवपुर; ट सिवगइ. ३ मत. तइमा मे. १ य. खपयरसेणि; घ खिवगस्सेणि; ट खबगसेणी समारूढा. ५ क ज त पुरं च.६ अघ साहाग्मपन्जंतं; छ साहारणपजंतं; ज साहारणअपजतं.७ अमान्नं. ।

·२६ कुम्मापुतचरि* वीसमिऊण निअट्टो दोहि असमएहि केवले सेसे। पढमे निदं पयलं नामस्स इमाउ पयडीओ ॥ १८० ॥ देवगइआणुपुब्बी विउविसंचयणपढमवज्जाई । अन्नयरं संठाणं तित्ययराहारनामं च ।। १८१ ।। चरमे नाणावरणं पंचविहं दंसणं चउविगप्पं । पंचविहमंतरायं सवइत्ता केवली होड ॥ १८२ ॥ इअ खवगसेणिपा समणा चउरो वि केवली जाया। ते गंतूण निर्णते केवलिपॅरिसाइ आसीणा ॥ १८३ ॥ तत्थुवविठो इंदो पुच्छइ जगदुत्तमं जिणाधीसं । सामिा इमेहि तुम्भे न दिआ हेउगा केण ॥१८४॥ कहइ पहू एएसिं कुम्मापुताउ केवलं जायं । एएण कारणेणं एएहि न वंदिआ अम्हे ॥ १८ ॥ पुच्छइ पुणो वि टंदो कइआ एसो महब्बई भावी । पैगुणाइदं सत्तमदिणस्स तइमम्मि पहरम्मि ॥ १८६ ॥ इस कहिऊण निउत्तो जगदुत्तमनिणवरो दिणयरो ल। तमतिमिराणि हरंतो विहरंतो महिअले जयइ ॥ १८७ ॥ १ ख ग व दोहिं समएहिं; ट दोही समण्ही. २ विउविभ. ३ क जिगंतं. ४ अक सघव, परिसाय आसीगाज ट परिसाए. ५ इयमार्या छ पुस्लके न दृश्यते. ६ ट महल्यए भावी. ७ क. र. परणादिटुं.

·२७ कुम्मापुत्तचरिअं तचो कुम्मापुचो मिहत्यसं विमुक्त महसत्तो। गिण्इइ मुणिवरवेसं सविसेसं निजिअकिलेसं ॥ १८८ ॥ मुरविहिअफणयमले अमले समलेवरहिनिअचित्तो। आसीणो सो केवलिपपरो धम्म परिकहेड ।। १८९ ॥ तथाहि- दोणतवसीलभावणभेआ चउरो वंति धम्मस्स । तेमुवि भावो परमो परमोसहममुहकम्माणं ॥ १९० ॥ दाणाणममयदाणं नाणाण जदेव केवलं नाणं । प्राणाण मुक्राणं तह भावो सबधम्मेस ।।१९।। कॅम्माण मोहणिज्ज रसणा सव्वेस इंटिएस जहा । बंमन्वयं वयेसु वि तह भावो सन्चधम्मेमु ॥१९॥ गिहवासे वि वसंता भव्या पाति केवलं नाणं । भावण मणहरेणं इत्य य अम्हे उदाहरणं ॥१९३।। इय देसणं मुणित्ता अवगयतत्ता यमायपिअरो वि । परिपालियचारित्ता बरसत्ता मुग्गई पत्ता ॥१९४॥ अन्ने वि बहुअमपिआ आयनिअ फेलिस्स वयणार्ड । मम्मत्तं च चरितं देसचरित्तं च पडिवाना ॥१९॥ १ च. कुम्मापुत्तो गिहित्यस, ज कुम्मापुत्त विमुत्तगिहवास महासत्तो, त. कुम्मापुत्तो विमुत्तु गिहिवेस. २ भ पुस्तके तथाहीति न दम्यते. ३ अ दाणसीयतवमानण. ४ छ व पुस्तस्योरन्त इयमार्या नोपलभ्यते. ५२ छ मावा, घमावा. ६ अ स च ज ट समायपियरो, छ समागया पियरो. ७ म स प ट बर्मविभा. ८ देसविरत ·२८ कुम्मापुत्तचरियं इहै वोहिअबहुअनरो कुम्मापुत्तो स केवलिप्पवरो। फेवलिपरियायं पालिऊण मुचिरं सिर्व पत्तो ॥१९६।। कुम्मापुत्तचरितं वरम्गकरं मृणेइ जो भवियो । सो सव्वपावरहिओ अणंतमुहभायणं बट ॥१९७॥ सिरिहेमविमलमुहगुरुमिरिनिणमाणिक्कसीसराएणं । रइ पगरणमे बॉडज्जंतं चिरं जयः ।।१९८।। ॥ इअ कुम्मापुत्तचरितं समत्तं ॥ . 'अभयंकर' कुलणहयलटियभक्खर 'मक्खर' कखमरीणं । णत्तूण महोवझाय 'वामुदेव' रखविण्णूणं ॥१॥ पुत्तेण उमापुत्तण 'कासिपाहे'ण रायणयरम्मि । सक्यपागयअझावएण विज्जालए रण्णो ॥२॥ सिस्माणं पढणत्यं अंगिलभासाणुवाअटिप्पीहि । पत्त्यावणेण परिसिट्टेण य जुत्तं करिचाणं ॥ ३ ॥ बहुहत्यलिहिअपोत्ययरयणाओ सोहि य पयासेण ! पोन्ययमेयं य अज्येऊणं मुहबोहअं हवउ ॥ ४॥ १ क अह योहिमा जट स. इन योहिअ. २ अ मिरि वि. जयमाणि ३ ज, ट. त, सीमरइएणं, १ अ. क बादअंत.

·नापुरियानम् परिशिष्टम् भवनगन्मिनाया अनिडलवृदो द्वितीय डेनंबायान्मन्) टोरयणिपमापवर जयपोगाइपाइ जो सिद्धो । वमई विगुचिगुत्तं कुम्मापुत् पसामि ।। (ऋषिकन्डल१२५) व्याख्या-तन्हं नांपुनर्षि ननन्कगेमि । व कीटशन् । तिगु- त्तगुतं त्रिनिर्गुनिभिर्गुम । त कन् । य पूर्नापुत्रो उपन्यावगाहनायां वयन्यदेहनाने सिद्ध सिद्धिं गतः । कीटशः । दोस्यमिपमागत ।।दौ परनी हस्तौ तप्रमाणं तनुर्यस्य । सिदौ गउता जीवानामवगाहना परीर निघा-पञ्चशतधनु प्रमाणदेहा मुक्ताबुत्कृष्टावगाहना यांति जघन्या- गाहनायां द्विहस्तप्रमाणदेहा मुखौ यान्ति । तयोरन्तराले मध्यमावगाह- पति गाथार्थ ॥ नावार्थस्तु कयानकादवसेयस्तचेदम्- दुर्गमपुरे पुराभूद् द्रोणनरेन्द्र मुरेग सदृशबल । पनी द्रुमाभिधास्यात्मजोऽभवदुर्लभस्चनगो ॥१॥ कंदुकवन्निजचेटान् स लोठयन् अन्यनृपकुनाराश्च । स्वैर चिक्रीड चिर दुर्ललित पूर्वपुण्यभरात् ॥ २ ॥ सुरनृपतिनत सुगुरु सुलोचनस्तत्र दुर्गिलोचाने । समवासार्षीकेवल (केवली) संशयद् युगवरो (गुरुवरो) न्येषु ॥ तत्रोधाने यक्षण्येका नाना च भद्रमुख्यभवत् । बहुशालाख्यवटदोरध क्षमासौधवासपरा ॥ ४ ॥ -

·३०
शुभवर्धनगणिप्रणीत
केलिविद्विज्ञाताशेषपदार्थ समेत्य सा सुगुरु ।
पप्रच्छ भकिनम्र (नम्रा) सुलोचन प्रणतिमाधाय ॥ ५ ॥
मानुष्यपि पूर्वभवे मानवती नाम मुनिपतेभूव ।
प्राणप्रिया सुवेलाभिषस्य वेलधरसुरस्य ॥ ६ ॥
स्वल्पायु क्षययोगात्तापुण्यक्षयाच्च समकालं ।
भद्रमुखी नामाह मृत्वा यक्षण्यभूवमिह ॥ ७ ॥
सुवेलाख्य सुर स्वामिन्किमास्ते कथयेति मे।
केवल्याह ततश्चयुत्या भद्रे स त्वदनुदुत ॥ ८ ॥
द्रोणनृपस्य सुतस्स समस्ति सप्रति च वल्लभो जात ।
अस्मिन्नगरे सुलभो नाना खलु दुर्लभोप्येष ॥ ९ ॥
एव निशम्य सम्यग् हृष्टा सा यक्षिणी गुरं नत्वा ।
कृतमानवतीरूपा ययौ ततो दुर्लभसमीपे ॥ १० ॥
मनुजोत्क्षेपक्रीडापरायण त निरीक्ष्य सोवाच ।
रखैरेभि किमहो मामनुधावाशु चेच्चित्तम् ॥ ११ ॥
स तामन्वचलत्तूर्णं निशम्येति च दुर्लभ ।
तपुर सापि धावन्ती तमानेपहिने निजे ॥ १२ ॥
बहुशालवटस्याघो वत्समानयति स्म सा।
पातालविविधस्वर्णमीमयमिम गृहम् ॥ १३ ॥
तमणीमयमालोक्य भवन भूपभूस्तत ।
विस्मितोचिन्तयदन फेनानीतोरम्यह द्रुतम् ॥ १४॥
मय विस्मितचित्ताय तम्मै भूपमुते मुदा (भूपसुताय सा)।
विनिवेश्य स्वपल्यथे प्रतिपत्तिमय व्यधात् ॥ १५ ॥

·कूर्मापुत्रपिकथानकम् ३१ ततो भद्रमुखी देवी प्राह त हृष्टमानसा । प्रार पुण्यायागत (पुण्येनागत ) स्वामिन्नय दृष्टश्चिराद्भवान्॥१६॥ कुमारस्तामयालोक्य दृष्टेय काप्यहो मया । विमृशनिति सरमार जाति प्राग्जन्मन क्षणात् ।। १७ ॥ तस्या प्राम्भवमार्यायामनुराग ततो दघौ । कुमार सुतरा यत्प्रास्नेहस्त्यक्तु न शक्यते ॥ १८ ॥ अशुभा पुद्गलाहन्वा क्षिप्त्वा च शुभपुद्गलान् । तत्तनौ यक्षिणी तेन साक मोगान्मुनक्कि सा ।। १९ ॥ इत शोकाकुटेनैतत्पित्रा स वनलोकित । सर्वत्रापि न लन्धोय लभ्यते क सुरैर्दृतम् ॥ २० ॥ विमुक्ताहारयो राजराभ्यो पुत्रवियोगत । केवल्यकथ्यतात्मीयपरीवारेण सोऽभुत ॥ २१ ।। ततोतीव वियोगातौं गत्वा केनलिसनिधी अपृच्छता यथास्थानमुपविश्येदमादरात् ।। २२ ।। स्ववशो रक्षणे केनापहृतो दुर्लभोगज । भगवानो तत कृत्वा कृपामिति निवेदय ।। २३ ॥ ज्ञान्याह वा कुमार स यक्षण्यापहतोधुना । ज्ञानी तान्या पुन पृष्टस्तस्वरूप जगौ वत ॥ २४ ॥ मिलिष्यति कदा नौ स स्वामिस्तानूचतु पुन । इह भयो यदैप्याभो मिलिष्यति स वा तदा ॥ २५ ॥ सविग्नौ ताविति श्रुत्वा दुर्लभानुजमामनं । न्यस्य रायेथ भेजाते चारित्र ज्ञानिनोन्तिके ॥ २६ ॥ ।

·३२
शुभवर्धनगणिप्रणीत
विजतु सम देशानुदेश ज्ञानिनामुना ।
परीसहसही तप्यमानो पोषवतोद्यतौ ।। २७ ॥
पुनरप्यागमत्तत्र दुर्गमे नगरे क्रमात् ।
केवली दुर्गिलोयाने सम ताभ्या कदाचन ॥ २८॥
अल्पमायु कुमारस्यावधेर्मत्वाऽय यक्षणी ।
समागत्य ततोछज्ज्ञानिन सत्वर तदा ॥ २९ ॥
आयुर्वर्धयितु स्वल्प कथ चिच्छक्यते विभो ।
सधातुभाशतेर्हन्तोप्यायुन हेति केवली ।। ३० ॥
श्रुवैतद्भष्टसर्वस्ववनिरुत्साहमानसा ।
यक्षिणी स्वगृह प्राता पृष्टाक्षा कुमरेण सा ॥ ३१ ॥
खिन्नवद् दृश्यसे किं त्व सावादीनात्र कारण ।
सादर च तत पृष्टा केवलिप्रोक्तमाह सा ॥ ३२ ॥
तत सवेगमापन्न प्राह केवलिसनिधौ ।
प्रिये मा नय तूर्ण सानैपीत्तं ज्ञानिसनिधौ ॥ ३३ ॥
ज्ञानिनं त प्रणम्यैप न्यपीदत्त पुरस्तत ।
आरोदिपाता त वीक्ष्य पितरवस्य मोहत ॥३४॥
वदश्च पितरावेतौ इत्यैवं प्राह केपली ।
कथयामास पृष्ट सन् तत्स्वरूप च केवली ॥ ३५ ॥
सोकण्ठ कुमर प्राग्वदालिन्य पितरौ निजौ ।
स्दनिकाम यक्षण्या कटादय न्यवार्यत ॥ ३६ ।।
स्ववानलके त सायुदशौ तस्य निमार्य च ।
जानिकमानमूले च ग्यरेत्यत पुनस्तया ॥ ३७ ॥

·कूर्मापुत्रपिंफथानकम्
व्यधास केवली मोहविषपीयूषसनिमां ।
तत्काले तत्प्रयोषाय देशनां धर्मपेशला ॥ ३८ ॥
यक्षणी तनिशम्याथ ललौ सम्यक्रमादरात् ।
गुर्वन्तिके व्रतं भेजे पृष्ट्वा ता कुमरस्वसौ ॥ ३९ ।।
तपस्तीन प्रकुर्वाणः परीयहसह सदा।
चतुर्दशापि पूर्वाणि कुमारपि पपाठ स ॥ ४० ॥
कुमारपितर. कालं कृत्वायु पूर्तित कमात् ।
विमाने मन्दिराख्ये ते महाशुक्रेभवन्सुरा ॥ ४१॥
वैशान्यां कमलाख्या स्त्री भूत्वा सा यक्षिणी तत ।
नूनं भ्रमरभा सा विमानेन मुरोभरत् ॥ ४२ ॥
श्रियो गृहमितो राजगृहं पुरवरं विद ।
महेन्द्रसिंहस्तनाभूनृप सिंह इवोकट ॥ १३ ॥
कूर्मादेव्यास्तु तगास्य पन्याः कुभावबातरत् ।
भवनस्वममन्वाकृच्युचा स कुमरामर ॥ ४४ ॥
पत्युस्तं स्वप्नमाचख्ये कूर्मादेवी प्रगे मुदा ।
राजा वक्ति प्रिये भावी श्रीणां भननमाज ॥ ४५ ॥
वहती दृष्टचित्ता सा गर्भ धर्मागमश्रुता ।
प्राक्पुण्योद्भवकं हाईप्रीतिकदोहद दधौ ॥ १६ ॥
षड्दर्शनीगताम्मूरीनाहयनृपति स्वयम् ।
श्रावयामास तां राजी तत्तद्धर्मागर्म सदा ॥ १७ ॥
स्वं स्व हिंसात्मकं धर्म तेनु पश्चापि ते तदा ।
श्रावश्रावमियं खेदमेदुरामाभवद् भृशं ॥ १८ ॥

·शुभवर्धनगणिप्रणीतं भात्यायत्ततो जैनान्मुनीन्धर्मागमं ततः । अश्रावयन्नराधीशस्ता राज्ञी मुदिताशय ॥ १९ ॥ सर्वजन्तुदयासार शृण्वन्त्यागममार्हत । परमानन्दग स्व सा मेने संसारमास्थिता ।। ५०॥ नवमासेप्वथो ह्यर्धाष्टमेषु दिवसेपु सा । अजीजनत्सुत राजी मेरुचूला सुरद्रुवत् ।। ५१ ।। मानातिगानि दानानि ददान काममर्थिना । महाजन्मोत्सवं चके तस्य भूमिपतिर्मुदा ॥ ५२ ।। मुदोहदानुसारेण महोत्सरपुर सर । तन्नाम विदधे भूमान् धर्मदेव इति स्फुट || ५३ ॥ पुनरल्लपने कूर्मापुत्र इत्यजनिष्ट स । पा-यमान शिशु पञ्चधात्रीभिवृद्धिमागमत् ॥ ५४ ॥ प्राक्चेटबधनक्रीडोपात्तर्मनिधनात् । द्विहस्तोतनुर्जज्ञे स कुमारशिरोमणि ॥ ५५ ॥ सकला स कला कालादचिराच कलामृत । स जमाह मृजामानाद्यधादाखिला प्रभा ॥ ५६ ॥ भृशमेव वशी जने प्राग्भवाभ्यस्तसयमात् । यौवनस्थोपि भोगेच्छाविमुख सर्वदा पुन ॥ ५७ ॥ कदाचिनिनसिद्धान्त शृण्यानो यतिना गणात् । स जातिमरमरचापि मयैप प्रागिति श्रुत ॥ ५८ ॥ तत सर्वाणि कर्माणि क्षपक्श्रेणियोगत । लिप्वा स चलनान प्राप मोक्षनिवन्धनम् ॥ ५९ ।। चंद गृहोप्यामि चारित्र व्यवहारमन्ते तत । सम्पोटादिना नून पितगैह मरियन ॥६०।।

·यूर्मापुत्रपिकथानम् तिष्टाम्यज्ञानवृत्त्याहं प्रोषायानयोस्तत । तस्थाविति स भगवान् कूर्मापुत्रो हि मन्दिरे ।। ६१ ।। इतो विदेहमुव्यस्ति पुरी सुरपुरीसमा । सन्मङ्गलावती नाम विजये रत्नसंचया ।। ६२ ।। तत्रादित्य इयोजस्वी देवादित्याभिधोभात् । चक्री साधितसंपूर्णविजयाखिलभूपति ॥ ६३ ॥ जगदुत्तमनामाईन् जगयां विहरनित । पुरीपरिसरापन्यां तस्यां च समवासरत् ।। ६४ ॥ समागादन्दितु तीर्थकर तर च चक्रभृत् । कृताञ्जटियथास्थान निपसाद यथाविधि ।। ६५ ॥ कमलाभ्रमरोगगुमदेवीलुरा इत । वैताट्ये भारते जाताश्च्युवा खेटनृपागजा ॥ ६६ ॥ चत्वारोपि व्रत लान्चा चारणश्रमणान्तिके। तदा बदितुमीयुस्ते जगदुत्तमतीर्थपम ॥ ६ ॥ प्रगम्यैपूपविष्टेषु चक्री पप्रच्छ तीर्थपम् । धर्माशा इव केवेयु कुतोमी चारणर्पय ॥ ६८ ।। वैताच्या भारतादेते स्वाम्युक्ते प्राह चक्रभृत् । अस्त्यर्हन्केवली ची वा विभो भरतेघुना ॥ ६९ ॥ विमुराह जिनश्चक्री ज्ञानी चिह न कोयहो । कृर्मापुत्र. पर राजगृहेस्ति स तु सर्ववित् ।। ७० ॥ व्रती स किं न चम्युक्तेर्हन्नाहायविवर्जित । स्वपिनो प्रतिबोधाय गृहे तिष्ठत्यसौ चिरम् ।। ७१॥ चारणा प्राहुराकये यहन्नुपस्यते न वा । केवलं नो जिन प्राह नूनमुपश्यते शुमा ।। ७२।।

·कूर्मापुत्रपिकथानकम प्राहुस्ते नु कदा स्वामिन् स्वामी प्रोवाच हे शुभा । नन्मदिरकथा कूर्मापुत्रादिच्छत भो यदा ॥ ७३ ॥ विस्मितास्ते ततो नवा जिन चारणसाधब । कूर्मापुत्रातिके गवा यावन्मौनेन सस्थिता ।। ७४ ।। प्रोक्तास्ते तावता तेन भद्रास्तीयकरण व । मदिर तदनाख्यात त महाशुक्रग क्लि ।। ७५ ॥ निशम्यैवमिमे जातजातिस्मृत्या शुभाशया । केवलज्ञानिनो जाता क्षपकश्रेणिसश्रयात् ॥ ७६ ॥ जिन गवाथ ते तस्थु पुन केवलिपर्पदि । हरिराह ततोर्हन्त नानमन् किमिमेधुना ॥ ७७ ॥ स्वाम्याहैपा समुत्पन्न कृर्मापुत्राद्धि केवल । जगादेन्द्र क्दा कूर्मापुत्रो भावी महाव्रती ।। ७८ ॥ सप्रमेहि दिनादस्मात्तृतीयप्रहरे हरे । गृहीप्यति मुनेर्वप कूर्मापुत्रो हि केवली ॥ ७९ ॥ पितरी स्वो कमात् कर्मापुत्रस्तु भगवानित । सबोध्य प्रापयद्दीक्षा दाना इति महत्तरा || ८० ॥ कृर्मापुत्र केवली भव्यलोकासनोप्य स्वैर्वाग्विलासैरनेकान् । शेलेल्या स्वमरिकारशेप क्षिप्त्वा क्षिप्र प्राप मोक्ष चिदामा॥८१॥ वर्मापुत्रचरित पवित्रमार्ण्य भो जना भविन । शिवमुखदायिनि धर्म यन कुरुतामित सतत ॥ ८२ ॥ ॥ इति कर्मापुरिक्थानक समाप्तम् ॥

·as Notes. St 1. The stanza is as usual a benedictory stanza serving the purpose of benediction well as that of the introduction of the topic The word tot refers to Bhavanapatis and others. The reading TERITTER TO is metrically correct, only there is the omission of the nasal after a which might be looked upon as archaic. वुच्छामि corresponds to Sh पक्ष्यामि Hemachandra in his grammer ( 8. 3. 171 ) has mentioned 215 as a special irregular form for TETA. It appears, however, that घोच्छामि also was used for चोच्छ and IEETH is only another form for FTSETH St. 2 गुणसिलए (Sk गुणशिल्पके) in the garden named TFTCU, or it may be the name temple. गुणनिलए (S गुणनिलये) in the house or temple (निलय ) of the Yaksha named गुणशिल shortened as To The word may also mean" abode of merits " समोसढो (Sk समवस्त) arrived, came. St, 3 FATA CU or FACUT Assembly of gods men and animals where the Tīsthanhara glies religious sermons The of the ground for the assemblages is gren as Yojana. There are three enclosures one within the other. The innermost ore, made up of gems, has the pulpit for the Tirthanhara and it is of a extent one

·2
Notes
prepared by Vimanavası gods, the middle one,
made up of gold, is prepared by Jyotishka gods,
while the external one made up of silver, is
prepared by Bhayanapati gods The assemblage
consists of twelve Parshads or groups. 4 of four
hinds of gods, 4 of four kinds of goddessess, 1
of Sadhus, 1 of Sadhvis, 1 of Shravaks, and I of
Shravilas There are many other minute details
given in various bools such as Räjapras'nıya-sutra
and the like.
St 4 fafat (Si fafar ) Took his seat on
the throne hygiate As profound as the sea.
ano (Sk. gaffecurit) The four constituents
of stare 7a, 19., tits and 277977 ( as described
in the next stanza ) The mi is expounded in
four directions east, south, west and north
respectively with his four forms in the four
respective directions by the Lord who is possessed
of the four years or principal excellences
afavo (hnowledge par excellence), BTU
पगमातिशय (complete freedom from obstacles like
faults & diseases ), gila ( highest worship)
and यचनातिशय (the most efficient speech which is
intelligible to all beings)
St 3 Tur (Sh. 19) Charity. It is described
to be of 5 kınds-H*T (vouchsafing safety to
all living beings ), UT (charity to deser ing

·Notes 3 are people like monks and nuns), HEFTETA (morsels money etc. given out of compassion for their distress to beggars, defectise persons, dogs, etc.), sferata I gifts to brothers, sisters, and those who sing the praises of Deva, Guru, Dharma &c.) and afar (gifts for being famous given to bards, singers etc.). 7 (Sh. Age ) is described to be of 12 hinds characterized by fasts and the like. सोल (Sk. शील) is the contented attitude of the mind by the restriction of the various bodily enjoyments and desires. cf. सोल चिसत्तमाहाणलक्षण Hoara 2. hra (Sk. A or TAT ) denotes literally here the mental condition. There innumerable mental conditions different different moments giving rise to different kinds of कर्म which tie down the soul. cf. जंज समय जीयो आफस्सह जेण जेण भाषेण । सो तमि तमि ममये HUTEE ita *** !! It appears that the four constituents of i viz, A, 49: Ties and met when practised according to scriptural directions make a man pre-eminently religious in body, mind and speech. The mind, of course, being the most important factor, capable of governing speech and the body, or the mental condition, given rise to by the intellect which has correctly grasped the religious tenets, is looked upon as the most powerful. cf. मन एव मनुष्याणां कारणं 101 ·4 Notes TATATERT Il veca) (SL 11764) art and get are given as Prakrit roots in the sense of Sk. to know St 6 भवुदहितरणी (Sk भयोदधितरणि ) Boat to cross the ocean of worldly existence programoto (Sh स्थर्गापयर्गपुरसरणि) Road to the city of Heaven or Liberation for ST100 (Sh Hegratt) Esita as opposed to Fila is in individual who, being fully religious and meritorious is possessed of Hogar fitness to go to the place of Liberation, and hence is capable o obtaining his desire on al mere contemplation of it, just as one obtains his contemplated desire by grasping the Chinti mini gem in his hand St 7 भाषेण (SL भावेन) The word भाय here refers to from the mental condition which is characterized by a complete destruction (7) of all th Because he is the most important of all, therefore, Feria ( right doctrine) which is only an excellent #17 is more important than Faqr91fa cfTe og AHA afra for T 11 It was on 1count of the presence this excellent mental condition that the hero of the story, the son of kunna got Liberation Uthough he did not follow the order of monks ito tipo-In this prose passage which is most quotation from Sutra Literature of 3 ·Notes 5 to as describing the usual way in which the leading Ganadhara Gautama is represented be questioning Mahai îra Swami, the writer follows the Sutra style and the language is Ardha- Magadhi and not the Maharashtri in which all the verses of the present narrative are written. नेण कालेण-It is usual in the Sutra Literature to read a pasal after the affix up of the Instrumental sing and the Genetive plural as also after the afnix 5 of the Lacative plural and fe of the Instr plural fire refers to the era, viz the fourth part of the present rretafüuit which is known दुषमासुपमा समय Is a smaller period of काल EHUT (Sh Thu) monk or ascetic, from the root a to toil or to perform penance It is also explained as #7 + T (possessed of a healthy mind) or सम + मन (possessed of an equanimous mind भगध (Sk भगवान् ) possessed of भग which word has got many senses-knowledge, great penance, fame (esp duº to the capacity of semo ving natural antipathy), apathy to worldliness liberation, appearance, extraordinary enthusiasm, strong desire to be free glory, religion and prosperity Herite Proper noun singifying the difficult conquest of the invincible inner enemies जह (Sk ज्येष्ठ) Seniormost मनुस्सेदे (Sk सतोत्सेघ) ht Seven n height 1 e who was seven hands tall समचउरस० (Sh

·6
Notes
समचतुरस्रसस्थानसस्थित ) Possessed of a bodily frame
which was quite proportionate being characterized
by four ends of the body which were quite
equidistant While he had the sitting posture
पर्यकासन or पद्मासन, he had the following distances
quite equal—l the distance between the two
hnees, 2 the distance between the seat and the
top of the forehead, 3 the distance between the
right shoulder and the left bnee, and 4 the
distance between the left shoulder and the right
Knee This is the way in which usually the
FOTOTETETT is described Literally, however,
ut means a four-sided figure or, a quadrı
lateral and had a means a figure irith four
equal sides i, c & square
सस्थान means bodily
posture The meaning hence may be-who, while
sitting in the TSITAR posture had the square
formed by the four sides, (1) the distance
betu een the two knees, (2) the distance between
the right huee and the right shoulder, (3) the
distance between the two shoulders and (4) the
distance between the lelt shoulder and the
left knee
TAFTARO (SL HARTACHY) The
words 28, and to have special senses
the Agama literature viz. nail, plant and
fastening down, respectuely, ck, FAG TREE

·Notes 7 or । घज्ज पुण खोलिय बियाणाहि । उभयमकडबघो नाराय त बियाणाहि The build of the body is described to be of six kinds -चनऋषभनाराचसहनन, नाराचसहनन, नाराचसहनन, अर्घनाराचसहनन कोलिका- सहनन and सेवार्तसहनन, सहनन means arrangement of bones In the strongest build called धनपभ नाराचसहनन, the सहनन or the arrangement of the bones is fixed as it were by m ( nails, as well as by ऋषभ (band) as well as by नाराच मर्कटनन्ध (light fastening of bones) on both the sides In short, 1917TITAITTEETAT is a build of the body, where pairs of bones have a band of a third bone round them and are held fast by nail of bones on each side For details कर्मग्रन्थ I 38-39 फणयपुलय० (S फनकपुलयनिकपपद्मगौरे ) has been explained in more than one way in the old Gujarati commentary (1) As fair ( 117 ) as the line on a touch-stone (fax) of a piece (पुलक) of gold (फनक) or as fair as lotus (पद्म); 2 As far (गौर) as the vividness (पद्म) of the line on a touch stone (निकप) of the excellent colour (पुल्प) of gold and other metals (पनय); (3) as far (गौर) as saffron (पद्म) or colour (नियप) of particles (पुरुष) of gold (यनय) दित्ते (Sk दीस ) furious, so as to burn the wood of action तत्ततये (Sh तप्ततप) who has per. see a ·8 Notes sense formed austerities burning the Skinds of karman घोरगुणे (Sk घोरगुण) The मूलगुणs and उत्तरगुणs are referred to as ar aus Jagte (Sk STELTA TTT) who has given up every care for the body. The word gegy has been explained as far by his while the commentators render it as Sith Efeno (Sh fitafayedate) who had in his body a mighty lustre lying dormant (area) (as a result of hs austere pernance) The word is generally used in the technical of the good or bad soul-development possessed of various colours ranging from white to black in accordance with the nature of the development Here it is used in the simple sense of the burning power, latent in the body rising as a result of mighty penance चउद्दसपुव्यी (Sk. T=) who was possessod of the hnowledge of the 14 Purvas The twelfth Anga of the Jain Canon believed as lost long ago was called triar It consisted of fire parts viz (1) OCT (2) IS (3) rautt (4) garra (5) and feftat Out of these Tea, which constituted a large portior of the DIF consisted of the 14 Purias which gave the abstract of the eles en Angas in easy language as well as the tenets of all the important raal schools. The epithet 73% off is found used in connection with great scholars and 41, is an

·Notes
9
a
believed to be the last of those who hner the
Pin as चठणाणोजगए-(Sk चतुर्ज्ञानोपगतः) who was
possessed of the four kinds of brow ledges-afa
direct knowledge through senses or mind, श्रुत
knowledge resulting from reading or hearing the
Scriptures, are knowledge of tangible things
in a limited sphere sithout the aid of the senses
or mind, HUIC knowledge of the thoughts and
ideas in the minds of other sentient beings in
limited sphere without the aid of the senses or
mind. He was not possessed of only the fifth or
last kind of Lnon ledge uz ihant-the simulta
neous knowledge of all past, present and future
objects, which has got no limitations -
(Sk barnefagrat) who had the knowledge of
all combinations of letters i, e of all words The
word can also be tahen as UTC whose
sound of letters, 1 e voice, was pleasant to
the ears
if It is mentioned in the Kalpa-Sutra
that 500 monks took the Diksha of ascetic life
from HETÍTETT at the time when Gautama
took it went (Sh Tota) by repeated fasts of
two days each JAV (in the foot-note ) SL
ऊर्यजानु sitting in the उडुग posture where both
the hnees are turned uprard, and the head
downwards, so as to be able to see in a limited

·10 Notes sphere only state (in the foot-note) Sh carrito tatoua -possessed of a stock-house for his sta and y meditations (EYTA) which were stored up by him as people would store granaries (79) corn in one 15 an vious to FITTO (in the foot-note) Tho words , Erna, 57 and Agria are almost synonymous with a slight difference in degree they may reſer respectively to the four stages of मतिज्ञान viz अपग्रह indeterminate knowledge, cet guess, i deter minate knowledge, and streut retentive knowledge श्रद्धा, सशय, and कुतूहल are the three mental attitudes when know something and inclined to making inquiries 387 T-SL TUT Jfagfa) 116 stands by getting up It is the usual expression the Sutris referring to standing poscure HTATETO (Sh. BerrorT011) menas going round an idol etc heeping the object to our right fou means beginning the son at the right hand of the object TATTS ( in the foot-note ) Sb stafar (Fars of El figo wa) with his hands folded on the head घागरेइ-(S घ्यायरोनि) Fxpounds or explains St S The reading after of the liss may mtan with mind characterized by hat or in ·Notes 11 to equipoise POTATE-(Sk faTTHY-1) The plural 18 to show honour St 9 मज्झयारमि-मज्झआर appears to be a aut word for the centre, middle. St 11. The story of IT and 74T and that of रमा and यासुदेव are quoted here as characteristic instances to illustrate the excessive mutual love and regard of the hing and the queen The Jain version of the stories as given by the Gujarati commentary is not much different from that of the Hindu Purinas, it appears in fact be taken from the Purinas and slightly adapted –On the bank of the Ganga, there lived the king named Chiffa who had one hundred daughters out of whom he gave twenty seven to the moon aud all the rest except one, HT, to other fit persons No suitable husband being found for at easily, she was given xarx or TFT who had a peculiar bodily form besmeared with ashes and holding shulls, potsherd etc Dahsha once performed a sacrifice where he called all his sons-in-law, except are and TFT whom he looked upon as very ugly At the pressure of उमा, शकर, however, went to the place of दक्ष but he and TAT were not received well They became angry and got flung herself into the sacrificial fire, at which 777 ſung the Fire nu to ·12 Notes say the Were and dispersed the people I ull of ardent lose for TH, 797 could not live without her With nactar he revived 377 and gave half of his body to her Since then came to be called 37 नटेश्वर The story of रमा and वासुदेव can thus be sketched–There was once a hing named angi in the city of Purimatala He once beautiful daughter named Lakshmi of Seth Kamal and fell at once in love with her He married her and became so much enamoured of her that he became careless about his hingdom, and the expostulations of his prime minister even of no avail After some time Lal shmi died At the news the king becinie unconscious People ashed the hing to cremate her The that she was not dead but only quiet and motion less in anger All the devices of the minister, such as messengera or letters being reported to the hing as sent from heaven by the queen, failed to bring the hing round to his routine life The minister at last dressed a courtezan the gorgeous dress which the king had handed oler to a merchant for being tahen to Hearen for Lakshmi, and said that Lakshmi had come donn 10 the earth and stood wasting in the garden The hing became full of joy and sent to the garden, but found the queen's complexion fair instead of king said ·Notes 13 means darh, On the minister explaining the change as due to Indra's favour the king brought the woman as queen to the city and lived in her company for many years As a result of his delusion, after death, he was born in Hell suffering from Farious torture, and miseries St 12 The reading yurafus storehouse of the gems 10 the form of lus superb qualities St 13 gegfont (Sk 50 + DICTI) raising up and hurling away St 15 जक्विणि (S यक्षिणी ) female यक्ष. The form aut found in some Mss is rarely used Probably it is based upon the word of used by शुभवर्धनसूरि See परिशिष्ट (St 4,7 24,29 etc) The Yakshas form a section of the Vyantara gods The reading game means living in a mansion underneath many S'ala and Banian trees St 17. परिभुग्गा (Sk परिभोग्या) Wife Lit a person to be enjoyed St. 18 कहिं गह (SE कया गत्या) In what condition of life St. 19 The reading ICT meaning ATT garrulous is evidently not a good one St. 21 afere is a Deshi word in the sense of 'engaged in' It may be probably akin to the ·14 No es Sanskrit word तदिच्छ रकरमणेण-रक्रमण Iit means play or sport of wretched persons St 22 विचित्तचित्तमि (SK विचित्रचित्रे.) Both the Fords for and fat are synonymous, meaning wonderful The expression means anxious to see strange and wonderful things." 797 agitated by, ruffled by St 25 stafor (Sh arctft) Line, ros fere fra (Sh Feeria) per aded by St 26 gafea (Sh. gfT+1) A statue, a doll. The reading पुलियाओलिमोभियपत्तेय may mean with esery pillar decorated by the sportive appearance of dolls placed on each pillar made up of tems PE collection group S27 Ts is a Deshi svord meaning wonder The reading इस चितओ लग्गो my meansति बिताया 7 Began to think St 30 ITOU in the variant) SL ETT Standın; for 77777 HT The fruit or result of my good acuons is i ell obtained today I e I have achieved the fruit of iny gool actions to day The word in stards for FHAimple ni nded air Sc 3" JGHETAT ( 54 5679754) On 2 count of surmies and countersumises * Can 11 bran so' is the nature of cuess, or doubt or surmise (57) h ch ger my!!. o-curs at the sight of ar ·Notes 15 actions in his object suddenly seen and appearing similar to one previously seen Immediately a counterthought arises-it cannot be so, how can it be co? which can be called BUTE technically means doubt and 41€ determination The ord F is to be construed with GET in the next line Remembrance requires some incentive just as a similar object or the like Here the consideration of whether she was seen before or not, revived his memory and there arose in him the remembrance of his previous existence A TU (Sk mentu) gerHEATURE St 34 HITATUTO This stanza is not found in the manuscripts 3 and of Tor the story also, the stanza is not very necessary There is no propriety in the Prince's communicating the incadents of his previous existence to the woman who already had known them by Avadhijnana St 35 fonal-The gods have got the power of removing from bodies bad material particles and replacing them with good or auspicious ones The Yahshinî does this with a view to make the prince a suitable consort of Totfeo This is not an actual quotation from the Sthanangasútra but summary long passage therein describing the co habitation of gods with living beings There a of a ·16 Notes or lower or lower are given here ſour ways of the co habitation of gods---(1) a god with a goddess (2) a god with an Audanika female (human being animal) when there arises in the god that kind of desire (3) a male (human being anımal) with a goddess when there arises in her that kind of desire and (4) a male (lower being or animal) with an Audarsha female The co-habi tation of the Valshini and the prince falls into the third variety. When a deity knows of the feeling of love in a man for her she bears the उत्तरवनियिकशरीर (a body different from her natural one), removes the gross matter from the body of the man and replaces it with fine matter which causes him no trouble, making him thus fit for enjoyment Sec Stanza 35 where अशुभ means gross and शुभ means fine भज्ञा (Sk भार्या) wife पिल्सति enjoy themselves St_37 सोहन्ति (Sk शोधयन्ति) make a search सुदिमत्त (Sk शुद्धिमात्र) mere information St 38 The first line gives obberation the interrogative tone-is possible for human beings to get back what has been taben away by gods ? second line furnishes the reason for it vit the presence of difference between their respectivo powers and capacities, a general in The ·Notes 17 St. 40 79 (Sk. Theyfat.) rey is a special Prakrit root for TEST to talk, GOTE FTORE सायहाण--Attempts at tautaphony such as यमक (alliteration) and ZARATE ( recurrence of the same sound) appear to be a peculiarity of the writer's style, inot (Sk, act) a female belonging to the Pirate variety of gods also designated as sua, MÁTT or wint St. 41 aftur feet ( Sk arrafernt) Struck with wonder. The phrase involves tautalogy. For the word of see Hem, grammar (VIII. 2-67). The Stanzas of 10 and very fruto appear to form no part of the genuine text as they are a mere quotation from STR (cf. Tungura. Satra 66) to adduce the reasons for gods avoiding paying a visit to the mortal world. Gols pay a visit to the mortal world only under exceptional circumstances such as the five auspi. cious events of Tirthankaras' lives ( fall to mortal world, birth, initiation, Omniscience and Liberation ), the power of penance of great ascetics and the ardent love for a human being in past existences, St. 44. HETO (Sk. ARIT: FORCHTET.) Then the Kevalajnani related to them the account of her love for their son on hearing ·18 Notes which, they e claimed very powerful is the result of deeds fãfo is equal to SL verfra St 46 afer (Sh. ATH=3fECHT) SUTATTAT Became disgusted with worldly life 9 (She SIYA) younger son, For the sake of metre the case termination is omitted चरणचारित्रम्सयम Ascetic life St 47 guy. The stanza refers to the most important necessities of the ascetic life such as practising very difficult penance, taking food absolutely free from the 42 faults of rood freedom of mind from attachment ard love and observance of the three Guptis or protections ForfaNICITEIT 15 rendered in old Gujarati gloss with mind free from lose ind hatred It is doubtful if I could mean hatred St 49 VTE is a Prakrit word for Sh, Fort little, short of the 2017 (VIII 2-12») The words थेय, योस, थोपर and याचाग also are used in the same sense St. 50 affcau (Sh minigara) causal passic ſuture 3rd person sing of air to be able art 10 U is also a Sanshrit root 28 Tha root Samt sense or holders of St 51 moto Th गणधर ascetic groups were the first discipls of the ·Notes 19 11 Tirthankaras चकहर or fors here the sovereign hings aho ruled orer the six continents argas Elder brothers of the areas वासुदेव are rulers of 3 continents who are also called tertiaifa SFT EETTO (SL TG FETA) joining the links of snapped up life Life is supposed to be a continous stream of existences cut into different pieces the form of different individual existences No gols or human beings-however powerful they be in other respe-ts-are ever able to extend the piece of life (ie span of life ) or to connect cso preces of life into one con tinuous existence St 52 The Stanza TETT IS not fouad in the Calcutta edition and is likely to be spurious being only explanatory of the idea of the previous stanza The sanza is however read as original in the manuscripts consulted and therefore given here as Stanza 52 the St 54 yu (Sh THIETATI F) FRETE collection of all possessions i e all-in-all of exis. tence The reading पणसव्वस्ससनुन्च is likely to mean TUFTEST losing, as it were, all consciousness in text St 56 दूइविमा stands for Sk. दु खापिता cf हेमचन्द्र व्याकरण (VIII 272) ·20 Notes St 57 forzare = fereta The locative stands for the ablative, or the orignal reading is likely to be forczren. Manuscript 27 reads for afet guit SET where for afu may be standing for forsent gerund of sy with faç. Ele = fa ATE 15 a Prakrit root in the sense of telling. St 59 #fesa = (Sh. Ef=YT) troubled with darts. This a Prahrit word for Sk, cf A. (VIII 1.26) St 60 जलविंदुचंचले जीविअम्मि-The thought 18 Very frequeutly expressed in Sanskrit and Prahrit Literature and the expresgion is very com- The चूलिका of दशवैशालिकसून has gven this thought as ons of the beneficial Bhivanis. St 61 मे मुचमु is equal to मां मुंच. The reading Å jeg 15 no doubt better, but, several mon Miss read #TE. St 63 अहिरोइउं stands for Sk. अभिरोदितुं. The Gujarati gloss appears to have taken års as equialent to afaj and translated accordingly llis parents, although following ascetic life and consequently indifferent to worldly objects, begin to like or lose hun through strong emotion Glial feeling. St. 65 stars (Sk. Art:) Acceptance of ascetic life, yrafa (Sh. ofi) see A. (VIII. 4.2) or ·Notes 21 St 67 The word PH occurs thrice in three different sepses ! cow, 2 fragrant, 3 spring season, The second at stands as adjective to the third The description of the lihing of the Cuckoo for spring is conventional with poets St 69 STE (SL) see A. (VIII 1.26) forecast (sh farofa frafg). Tra is a Prakrit root derived probably from the Sk soot in the sense of wiping off. St 71 The word 6744 stands for it. सारिणी means a small river or canal उचगारकारणं appears to have been rendered as · for the sake of obliging the people ' in the Gujarati gloss St. 74 In this stanza there are mentioned some 10 gems out of the 16 that are usually mentioned in the Sutras-See MTETHETETT I i. Theatro ( Sutra 8), hiszen corresponds to rubies and to emerald, Te is described as a gem found in the Himalayas possessed of four colours, white, pale-yellow, red and darkblue, इन्द्रनील means saphire, जलवांत may be चन्द्रकात St 78 बच्चसु (SH ब्रज) The root बच्च used in Prakrit in the sense of going 13 19 Prakrit root in the sense of climbing wragt (SK आशापूरी) is the name of the Goddess दाही used for Tie Sh. red) IS 4

·22
Notes
St. 75 सरणेहिं (Sh. क्षमणैः) The word क्षमण ht.
means destruction; here it means the cutting of
the meals i, e a fast.
SI. 84 The reading that is not a good
one पोअपदेस means पोतमदेश the inside of the
boat
St. 87 mitor (Sk SAT) By his misfortune,
उराल (Sh. उदार) Excellent,
St. 88 सोदंतरण (Sk शोधयता) Searching.
Sc. 89 TCE (Sh. atufa) loses.
St. 90 सलहिज्जए (Sh श्लाध्यते) is praised The
Prakat root सलह
used in the sense of praising
St. 91 T Sh. FIFT OF Abertzaia) means
farth in the tenets cxpoun led by the Prophet
such as 5 latihayas or 6 Dravyas or 9 Padarthas.
In philosophical language, TFF is a des clop
mer: of the soul which is
introspective, which
create a living for the hnowledge of the truth
and which is chiscterized by tranquility disgust
for worldiness, indifference, compassion and faith
चारित्त or चरित (Sk चरित्र) means son of ascetic
liſo consisting of the obsenance of the five
Maharains and the bhe
St. 92 Tiergoft (Sh. zgiayi) The fore-e?
l'una bsons FTTT, refra, fraser and other
The reading TUTTO is not a good one standın:

·Notes 23 very Mandıra re for (Sh. marga) trecut (Sk Ata) plēvə is the Prábrit root in the sense of studying St. 93. HEEEE or HE IS the Dame of the seventh heaven of which a LATA appears to be a part which formed the place of resideucfor these three sages St 95 770 (Sk PATHANIZETETTY) TUTETT may mean mental thought or soul development Both of them had a very beneficial soul develop ment at the time of their death as a result of which they became gods in that Vimâna or residence where the other three ferred to above, were born St 96 वरनय०(S घरनयरगन्मन्दिर) which formed a glorious mansion of excellent administration. arate OTARY TTT is a Prakrit the sense of colourinz (transitive) or shining with colour ( intransitie) St 97 सिंहय्य (Sh सिंह इब) Both the words He and fare are used in Prakrit (see H. VIII 1.264) भज्जइ (Sk मज्यते) By the use of the impersonal voice (Pichaft) the facility with which the enemies are routed is conveyed of Trofa's rule for entire (lll 1 87) St. 100 पिच्छा प्रेक्षते (SI) The root पिच्छ 1s used in Prakrit for a with a (SL) For aftur root in ·24 Notes Is used ( Sh स्वप्न) and अच्छरिम (Sk ST) see VIII 1. 46 and VIII 2 67 respectively St 101 The word to here means tall, Standing for the Sk word चाचा. St 102 TSTAR (in the variant) stands for Sk ईदृशक. The reading को फलविसेसो of the Calcutta edition may be better as it is consistent with the Maharashtrî language that throughout the book a Tiana is the Ardha- Magadhi form which is accepted in the text as It is supported by all the Mss Probably it has a current phrase then gnoted from the Sutras St 104 The reading sprata means for (sk.) the eye for the whole world The reading जगनम stands for जगन्नान्यं (Sh) St 109 OCAUTEUTT ( Sh, sataafara ) Well-sersed in the six Szaghrit Darsanas or Shastras–Sankhya, Yoga, Nyaya, Vaiseshtha, Puri Mimane and Uttaramimånga St 112 g (SL ) mental dejection. The Sanskrit Stanzas ao . and a ma following stanzı 112 appear to be Sunshrit quotations for explaining the idea in stanza 112 St. 115 fspurninyo ( Sh. fra HAYATTAN ) fornung the essence of the tenets in the preachings of Jina पति (Sh. प्ररूपयति) Expound.

·Notes 25 St. 116 stafit of Sk. resfrutartamentai) There are mentioned in Jain Philosophy six groups of sites or living beings viz. Testaitt (earth group), fangart (water group), FFITT ( fire group ), ar cart ( wind group ), tattuta ATT ( herb group) and TAT (other living be. ings possessed of two or more senses ). If Jain Religion is to be put in very very briefly in one word, it is ur or non-hilling or non-injury of any living being; consequently the first and the foremost place is given therein to the vow of non-injury among the Five Great Vows, HERE (Sk, etody). Complete abstinence from injury, the same from lies, the same from theft, the from sexual intercourse and the same from any sense of possesssion or property, are mentioned as the Five Great Vows. They are respectiveiy termed सबपाणाइवायचेरमण, सचमुसाचायवेरमण, सन्यादिण्णादाण वेरमण, सव्यमेहुणवेरमण and सपरिग्गहराइभोयणवेरमण. St. 117 This and the following stanzas are actual quotations from the manager and the उपदेशपद respectively. In the दश० (V1.7) there are mentioned 18 places (aa) where mis. takes are likely to be committed by the monks, a single one of which mistakes leads to his fall from Asceticism. The 18 aS arc 6 vows (the 5 Mahâyratas and abstinence from eating at sanie ·26 Notes night) non-injury to 6 groups of lives, (7 to 12) avoidance of impermissible things (13) of house. holder's pot (14) of couch and other seats (15), of residence in a place entered for begging purposes (16), of bath (17) and lastly avoidance of decoration (18). The stanza afrin occurs next (दश VI,8) The word निपुणा qualifying अहिंसा implies the thoroughness of non-injury by arording unclean pots and the lihe. St. 118 Farra (Sh, atata:) One who has tahen the or initiation to the life of 1 monk The root yeu like his entirely a Prahrit root used in the sense of falling (Sh. 377) The reading forec T273T (Sh. Teraturi thia) goes a little bit against metre and lias the word ca redundant. There might have been the reading from TH17h in the original St 119 The idea of peacochs being greatly delighted at the rumbling of clouds is not only con entional with poets, but it is actually testified to by experience St. 120 TERM (Sh Th.) zo is a period of two hour> tahen by each of the tuele tas or Zahacal sigas to rise about the horizon. Sonie signs especially those in which inzuspicious planets ( 74 ) for the time being are seen, are suid to be inauspicious as contrasted with ·Notes 27 a IS others which are occupied by other planets. That particular sign which is at the eastern horizo i at a particular hour, is said to be the Zodiacal sign ort of that particular hour St 121-122 Ihese two stanzas are written in Apabhramsa dialect which sometimes IS used for special descriptions as a variety in the middle of many stories It appears from the ease and grace with which Verses in Apabhramsa are scen written especially in the mediaeva) Haha. rashtri that Apabhramsa was then actually spoken language Frequeutly the case-afı entirely omitted in Aphbhrımsamma characteristic Which is inherited by the modern Indian languages. The trio verses can be translated into Sanskrit as follows the E5058. TARTOTT गडगडत् । परमगल भुगल मेरीशब्दो नफेर्या श्रूयते नवनि- नाद । विरदावली चूते यदिग्द, चिरारचतुरनरगन्दन्दम् । घरकामिनी नृत्यति अतिमुरम्या, इत्युत्सवो भूत पुरजन्मनि । The word g75150 is an onomatopoetic word merning making a sharp tad tad sound मेरी and नफेरी are different kinds of drums. विरद eulogy is a word used also in later Sanskrit literature नचइ should rather be नहइ as it appears from the Gujarati Gloss where the idea of acting is expres ed. The word fra rould refer only to dancing भुगल ·28 Notes St 124 सत्थयाइ (SK सार्थकानि) Full of mean ing or significance arts a see St 125 atera Tait (SL Feaafa ham) Seventy two arts Corresponding to 64 mentioned in Classical Sanskrit literature, there are always mentioned seventy two arts in Jain Sutras They include almost all the modern fine arts For full list Rajapragnija ( Sutra 83 ) SETHU (Sh mia) sife the Prahrit root in the sense of studying after (Sh साक्षित्व) is a better reading than सखियत्त as the idea of the teacher remaining witness while the Prince caught the fine better than the teacher being spoken of as a friend St 127 garo (Sh getaranaematon दिकर्मवशात्-The word चेड is a Deshi word in the sense of boys उच्छाल्न means lifting up Tor the reference see stanza 13 above only a arts 1s to St 130 g The references here are the trinity of gods eft, and that being subject to the feeling of love although they Occupied a very high position among gods The Gujarati gloss here mentions the stories of 12 - वासुदेव महादेव ब्रह्मा Ind इद when they fell victims to strong passion and did undesen ing deeds वासुदेय ·Notes 29 was to sit The sage got once invited the sage gatere for dinner (front) after the latters fast for six months The sage consented on condition that are ca and his wife fornuft yoked themselves to the chariot in which he While drawing the chariot fouf became fatigued and thirsty, and made a sign to anyga on seeing which are a pressed his thumb on the ground and brought water up enraged at the way in which are great behaved and killed the life in the eyes of area, the latter since then becoming known by the name genge The story of HETCA 18 guten folloss-Pârvatí once had a desire to test Blaha. deva's regard and love for her. While staying temporarily with her father, she oncc tool the form of a huntress ( Bhilla woman ) and man fested herself before Mahadeva who y 25 practising penance Mahadeva fell in love with it hu as ·30 Notes, in the to her for his iudiscreteness in being passionate The story of Brahmå is given as follows -Brahna deva was once performing very austere panance Indra as usual wanted to test the penance and sent Indrani with other damsels to entice Brahmadery, who pleased him by their excellent dramatic performance On his asking them 10 choose a doon, they requested him to pay regard to them and wine. Thinking that wine was mere water, he dranh it and enjoyed huself company of the damsels losing the merit of the whole of his penance They played dramatic performance in all the four directions which Bralımadesa witnessed by putting faces in all the Sour directions Since then he became famous by the naine on The story of Indra is the usu 1 story of his misbehaviour with freen, the wife of TFTH, a result of wluch he bad luis body made full of one thousand holes which afterwards were converted into eyes by a special frasour of a It appears that the Gujarati translator had a reading like Free before him St 131 firanu (Sh Facitet ) aversio7 aur is the Prahnıt affix for the Sunshrit 113 the sense of nature ·171 Notes. 31 St. 13 गुणिज्जमाणे (sk. गुण्यमान) being recited or repeated. St, 133 Ertreti-( Sk.). Eers is a person who has got the capacity to destroy the Karmas totally ( in his present existence or two or three existences more ) so as to be able to get Siddhi. खबगस्सेणि or क्षपकढि is the gradoal progress of the destruction of Karma which the type makes. For a detailed description of this for see stanzas 177 to 182 and notes. Esimor or u is a meditation of a healthy nature (called also 722219) by practising which a person is able to destroy his Karma. Stanza 135 चरित ( Sk, चारित्र ) the life of monks, St. 136 frario ( Sk. Fastica riter) out of the pressure of his parents. The point whether and how far one should minl the feelings of parents at the time of taking the vow of asceticism is one of a very hot discussion at present. It appears, however, to be the consensus of the ideas expressed in the sacred literature that should be taken by a person when he has got a very strong unsuppressable sense of avers. ion to worldly life by persuading his parents. See आंचारांगसून. (1. 6. 1 also XXIV 1007), Yet ·32 Notes, genuine desire (III.) ELTESTUTT (1 3 2.etc ) Fefe TOTATO (XI.143, 166 etc )If the desire is very keen and genuine, he should try to show his parents and others the way for their good, to convince them of the sincerity of his purpose and to get their permission, and it 19 also the duty of the truly religious parents to give their permission when convinced of his But if even after the persuasion the parents do not give their permission and continue to put hindrances in his way, then, as a last recourse, en can be taken irrespective of the wishes of the parents Kurmâ putra stayed in the house because he knew for certain, Kevalı as he was, that his parents would certainly die if he took Diksha and go to a bad existence (ma), while, if he in the house they would be enlightened and go stayed to a good existence, Therefore, he stayed in the house for their enlightenment (afatata), and not out of ATE ( infatuation ) for them Hence, it is that he is called Amateur, a true and devoted son, who cares for the spiritual enlighten. ment of his parents But those who are not Kevalis cannot be sure of the enlightenment of their parents and hence it not possible for them to follow the example of Kurmaputra and stay in the house. If they do so without obtaining IS ·Notes. 33 at not 6 In- 15 Kevalajnåna, probably it is under the nfluence of HE Aft-r obtaining Kevaljnana they are liberty to take whichever course they choose Hranitt (SL f.) as opposed to Fayat- FC He was a monk in spirit although not in garb St 139 HTTE GEREH (Sh Presica) The word दुल्ललिअ is very happily used here It means 'power' effect' greatness or 'excessive working' etc. If, however a literal sense is to be given, the word may be rendered a8 64TECH. eta ardent desire for an accesible fruit which his extremely pure mental condition ( ar ) got fructified St 140-142 In these stanzas there are briefly mentioned the instances of Bharata Chakravartin, Ilâputra and Ashadhabhūti sage having obtained Kevala knowledge by virtue of pure mental thought although they were leading the life of householders The Sovereign King Bharata was once sitting in the mirror-apartment of his barem in the city Vinita, after his conquest of the continents having fus person fully decorated He was greatly pleased to see his charming appearance inside the mirrors which, however, suddenly got de formed by the sudden slip of the ring from his small finger By this incident the thought of the Six ·34 Notes, transience of the world at once flashed in his mind, he became disgusted with worldly life and by virtue of extremely pure thought arising, he obtained Kesala knowledge. The Shasana Devatå gave him the asectic garb and he went to the abode of the Siddhas after destroying the four Ghâti Karmas. The story of Ilaputra can be sketched as follows-- In the city of Vasantapura, there lised the Brahmana named Agnisarman with his wife Somaki who took to ascetic life on hearing the sermon of a Sadhu. They went to Heaven by virtue of death by fast. Thence Agnisarm an dropped down and was born in a Bania family in the city llävardhana. He was called Ilaputra. Somalá also dropped done and was born as the daughter of an acrobat. Ilâpntra san Somalâ, his wife in his previous birth, dancing, and became enamoured of her. The father of the girl would not offer the girl to laputra. He at last consented on dition that llaputra learnt the profession of acrobats. After llaputra did it, the father sent him with the girl to the King of Bengâtata to show their performance and bring money. Before the King and 500 princes, he began to dance on the bamboo, the girl sounding the drum at the foot of the bimboo. The King became enamoured of the gir 10 d llaputra. fell down and died. On con- ·Notes. 35 the king asking llaputra to repeat his performance again and again before payment was made, Ilâputra came to know of the dark thought of the King. At that sery time he happened to see two monks at a distance engaged in perfect religious meditation while they received the alms of Modalas from a lady. The sight reminded lum of his previous ascetic life and he became averse to worldly life, and as a result of his pure mental thought, he got Kevala knowledge. The deities gave him dress, and conserted the bamboo into a lotus whereupon llaputra sat and preached The krag, the queen and the girl, all tool to ascetic life and went to Siddhi. The story of Āshadhabhūti can be thus giyen-Ashádbabhút was a prince, the son of King Sinharatha of Rajagriha Once, sage Dharmaghosı can to preach outside the city on hearing whom the dhabhûti became a monk While bui?, H. got Modahas at the house of a dowo, Fr liked them very much and repeating and for begging to the same placa psymmer ang cangus different forms The owner of arhed the sage of uncommon pg susing area ber of his household and igrajoonte } da to entice the monk, Smx 18 Saaletook the permission of somethi ·36 Notes her promising he would not touch flesh and sine although he became a house-holder Once, while the husband and the wife were moving from place to place, the wife finding the husband gone out for earning money tooh nesh and se to her heart's content On returning, when he found his wife drunh, he became disgusted with worldly lıfe and repented of his having gren up hıs ascetic life for the girl who thus behaved He listened to the request of his mife and relatives to get sufficient money for them before he left the house He went to the King of the city and began to enact before him a drama of Bharata's life consisting of the conquest of the six continents, the building of the mirror-house etc etc. Thereon while enacting the nurror-house incident, he go Kevalı knowledge. He conſessed his actions before his preceptor and having again tahen to ascetic life he got Multi St. 145-+ # The instance of the mustard and the mountain for showing great contrast is a and philosophers of India The words दन्यत्यय and भाव यय ( SL Forfa and Herita ) mein fit the material and the mental worship There difference in point of fruit between the two for example, the material worship can enable a man comnion one with poets IS 3 vast

·Noles
37
at the most to reach the Achyuta world or the
(welfth hearen while mental worship can lead a
man to Siddhi in an hour, To speak briefly, the
inward spiritual practice of a thing is much more
efficacious in results than the material one.
Generally speaking, the former i. c. the worship of
outside things is scen among householders, while
mental adoration and craltation are scen among
the monks. Subjective abstinence, which a ronk
prctises regarding injury, lic, contact with somen,
property cic, is not in the least affected by his
accidental talk with ſemales, citing impure ford
and doing similar things in times of sheer
necessity with a view to oblige others. Faultless
spiritual practice removes all faults arisin: one
of material practice which might be faulty(7770),
just as the obtainment of pure water after dingiren
a well removes all fatigue, thirst and dir: which
one has while digging.
St. 145 RAFETAO (Sk. 0 ) Region of
buman beings beliered to be forty fire lacs of
yojanas in ertent. There are believed to be five
Jahívideha holy places in the human world.
Vijaga is explained to be a place where the
i bezomes victorious. (Sk)
mcans thoning in i e addition.

·38 Notes St 147 TAYS--In all as shown in St 145 and 146 there are 170 holy places in the human world, where at the most there are at a time 170 Jinas one Jina at each holy place Mangalăsativijaya is one of the eight Trafalfa atas that are situated to the east of Jambu mandara mountain and to the south of the river Sitâ St 151 Juttutero There is a brief mention in the compound word of the four kinds of gods वेमाणिभ (S यमानिक) means the occupants of the Vimânas who are divided into focytyy gods and कल्पातीत gods जोइस reless to ज्योतिप्क gods such is the Sun the moon, the planets etc. The word वण stands for याणमतर or पतर referring to the व्यंतर gods who include fit, figa, HERET, TR, PI, TEIR and fourt The word भरण refers to भवनरासि gods like असुर, नाग etc. 155 The stanzas 155 to 162 set forib briefly the faith rellection on the difficult path one has to travel through to attain tu a arute of Pure Intuition Tanzan (Sk निगोदमध्यग जीर) a lhing being belonging to Pin or collection of losing beings St 156TJÁRTYTTY (Sketang) Iluman beings are disided into two big classns Or ·sense Notes 39 आर्य and म्लेच्छ.(For further details,see तत्वाधिगमer ?I? 37 ). St. 162 annyian ( Sh, anfeuicit ) the word चरित or चारित has a general sense of behaviour and a technical sense of that kind of behar iour or life by virtue o which the Jura attains to its genuine pure nature. The second is intended here. 949 refers to the abode of Siddhas. St. 163 सम्मत्त (Sk सम्यस्त्य) is the same as prizia or Right Faith in the tenets of Jainism which is the first necessary thing for the spiritual progress of a ſıra. Farfarsfa Lit. partial abstinence refers here to the die Anurratas. St. 164 ETTATO For allusions see stanzas (93-95) of the text. There the same as ERR or खचर lit means one who moves in the skies. The trord means a forte in general. St. 165 TCUTERTE ( Sk. ATTHU ) is an ascctic sho has got the power to more in the shy. सुमणा (Sk. सुमनसः) may be takers noun meaning gods' or an adjective meaning handsome '' virtuous, St. 170 tunnustata-The use of the dative here in u is evidently a Sanshritism. St. 176 Havefor—(Sk. for fur) The serial order of the potencies of 25 a ·40 Notes into ( कर्मप्रकृति) annihilated by the क्षपक or the destroyer of the potencies of action There are eight principal potencies of action corresponding to the eight main divisions of Karma or Action - शानावरण (obstructing right knowledge) दर्शनावरण, (obstructing right faith), ATENTE (obstructing वीतरागत्य or freedom from love and hatred) भन्तराय ( obstructing etc ) 278, FTA, 19 and draita out of which the first four divisions are called fors coming in the way of Omniscience), while the last four are called anfans (not coming in the way of Omniscience These mun hugats are divided further smaller bubdu isions numbering 148 in all, which are called me ifas The TTU has 5 subdivisions, respectively obstructing the fire knowledges the area has 9 subdın isions out of which four come in the way of the soul's power to see things by preventing the proper working of sight and other senses, while the remaining five are the five निद्रा The subdı 2510ns of HTETIT are 25 in number all being of the nature of delusions keeping the soul awuy from the Right Faith. As a consequence, these potencies are absolutely riecessary to be unuihilated before cserything cise, as without their annihilation, no spiritual progress is at all possible The Ta haas ·41 There are 5 subdit isions of the nature of obstructions to the powers of the soul. The trufas referring to the four harmas ry, T, nita and agaita which are called Sana on account of their not coming in the way of spiritual progress, are potencies of Karma, no doubt, and, as a consequence, they produce action but the action is such as produces bodily and mental conditions which are simply to be experienced as long as one has one's soul connected with the body four subdivis ons of the potency of action called आयु The RTA potency of action has 93 subdis isions which determine the form and nature of one's body The गोत्र and वेदनीय harma potencies have two subdivisions of each For further details, refer to Karmagranthas (1, Vand VI ) Tattarthadhtgamasutra (Chapter VIII) and Epitome of Jainism ( Chapters 26 & 35 ) A 14 15 one who destroys all his ens A very high level of spiritual progress is absolutely necessary before the 95 begins the annihilation of the potencies of action This progress he achieles by his doing mentorious deeds through many past existences For beginning the work of this annihilation it is necessary for one to be at least nine years of age so that he could consciously ·42 N J in Faith tahe to the annibılation process. He begins the process by destroying first the 28 delusne potencies mentioned in the line Tuto सजलणे, which make him firmly established These 28 petencies are something like emotions which blur the Faith and Charitra Anger, pride, deceit and greed are emphatically denounced as the four Kashayas or bad emotions which it is essential to distroy before any spiritual progress can be made They are further divided into four varieties each, according to their intensity The most intense and the worst in effects are called अनन्तानुयधिचतुप्फपाय: which bring about the transmigration of the soul Next to these are the four अप्रत्याख्यान and the four प्रत्यारयान Kashayis coming in the way of the practice of the The Vratas lastly, there are the four FTR Kashayas which appear occasionally and are shortles ed In addition to these 16 Kashiyas there are ! more emotions (mirth), zfa(likes) acià (dislıhes), IT (grel), 74 (ſear). Iunt (disgust), 1 (passion in the mind of the female for the mals), gre (r24 sion in the mind of the male), and agurt (passion for embrice in bo h) The 16 Kashayas and the 9 errotions all come in the way of right conduct and hence they are called TheTITá To these ve to lie a led the three interceptis ·Notes 11 (1) मिन्छ or मिथ्यात्यमोहनीय which keeps a man away from the Faith. (2) fützt which brings one into the region of Faith but heefs him vacillating and (3) सम्यक्त्वमोहनीय rhich keep one away from Faith although he be convinced of it. The elimination of the four intense passions prapares the way for thinking about the Faith; then, further, the elimination of the three मिथ, मिथ्या and सम्यक्त्व fixes one the Faith Then follows the elimination of the ſout Pratyakhyana and the four Apratyakhyana Kashayas which males un obstructed the observance of the Five Vratas Then eliminated the game and the taz Then there are checked the six less dangerous passions, then givera, and then, the four temporary Kashayas The elimination of all these 28 Mohaniya Uttaraprakritis constitutes a big step in the Spiritual Progress after which the Kshapaha begins to eliminate such of the Namaharmapraknitis and the Darsanapral ritis as have their effects made untenable by the spiritual purity which the Kshapaka has come to possess after his elimination of the twenty eight-fold Rohaniya Karma. Such a sofas number fourteer and in izgafas number three after hick the remnant of the four Tunna and the four are ·N in a remains no 111 अप्रत्याख्यानकपायs is eliminated by the क्षपक The details of this second step are as follows By the spiritual progress made the first step which is constituted of the elimination of the 28 मोहनीयप्रकृति the site finds himself in position to destroy the नरकगति, the तिर्यग्गति, the Fale gent and the तिर्यगनुपूर्वी Namakarmas aftei destroying which there possibility for him to go to the existences of hell-creatures and lower animals, He is also enabled to eliminate the four sides (gamise प्रोन्द्रिय and चतुरिन्द्रिय) which makes it impossible for him to get these exictences future The sanie the Spiritual purity of the First Step enables him to destroy the sux harmful नामकर्मप्रकृतिslike आताप (fierceessn which produces terror in others), squita (serenity) स्थावर ( productive of stationary body ) सूक्ष्म ( productive of subtle body ) Elara ( ordinary potentiality) and quuff ( causing incompleteness of development ) and three of the chiara cuite in fata Fagfagt ( cause of deep sleep ) Tetº 101 ( cause of extreme restlessness in sleep ) und Finance (the cause of somnambulism) The elimination of these 14 नामकर्मप्रतिs and 3 cuirushing fats leads to the destruction of whatever little has remained of the eight reason VIZ ·Notes 45 and the TT to resumes middling पायs (1 e the प्रत्यारयान ख्यानकपायs) The क्षपक non is said to hase taken the second step of Spintual Progress Both these steps the per 13 able to take witbry one Muhûrta by Urtue of his extreme purity of mental conditions after which oking great mental strain he takes a short rest just 15 1 good silinimer after crossing, 7 s*rong current He then proceeds for the third step ard further annihilation work when there are only NO > or moments_remaining for his attainment of Pure intuition During the first of these two troments ne annihilates two more दर्शनावरणीयप्रतिर-निद्रा ard प्ररला aur ing sleepiness and restlessness in sleep, and then he eliminates देयगति, देवानुपूर्वी ( causes of transmigration to disine hfe ) वैभियिकशरीरकमंद्रिक (cause of subtle variable body both hinds ), all the pietatis except the first (16 5F THAT TIETTE on which has gis en the body which lie is actually possessed of all the RENTAS except that if which has sun rise to huis special stature the früh ( tause of being the früft ) and आहारशरीरकर्म ( cause of evolving a tiny body to be sent out to ascertain things happening at a distance) After doing th s in the first moment, and thus taking practically the third step he in the second and the last moment, destroys the rema ning obs mciiors » iz th- fie ज्ञानावरणीयधर्मप्रकृति ( carces of ol richons to rise to ·46 Notes ) only with meil. the five knowledges ), the remaining fonr raat Trianfas ( causes of obstructions to the Right Parth) and the file PTRARÁNefors (general impediments to healthy actions ): Atter le has done this all, quickly beyond imagination by virture of his complete purity of thoughe, le lias got no obstruction at all remaining in the way of his obtaining the one or Pure locuition which bc then obtains at once. In the mus, 377422cats and other books tho Serial Spiritual Progress practically described as ahore (see To V Stanzas 99, 100 tulajffo 121-3 sloglie difference. There is, however, no 1107 of the chuvat, janta, sigqofetc. up 10 rá. TATA. ( stanza 181 ) The coninentator on the Figara has quoted the Stanza Te TUNTUT (Stanza 182) serbaiim xal the words श्रोमदाराध्यपादाः reltering possibly to जिनमनगणि- 8777*7*OT, (che authur of his parentera) preceding 11. St. 177-9 are, howerer, identical with 1721-3 of the per 44.77, s hile St. 180- are mentioned by refife in his commentary on 3120 121-3 mahing a remish that the starzus are spurious as they go against the riot, the Ta and the paras the commentator on the us has stated difinitely the number of यमगरति: eliminated by the सपक to be 63 ( 5 114770, 9 minuco, s tereo, 377° 13 AIRO, S TO ) while in our tert the ·Notes 47 10 as 3 h az fas are onitted and t'ere are added 16 नाममति ( सूक्ष्मनामप्रति Stanza 179 and 15 71H*fois of Stanza 181), the total number of कर्मप्रति stated annihilated in our text amounting to 76 The item is a living human being wah a specific bodily stacure and bodily virtues, and hence, so long as he lives in his present body it 18 natural that there are found in him unélınınated the Fifas which are bound to be there due to his existence, whose number comes to 72 These fantas being abso. lutely harmless, there is no futi re existence for him. The oniission of the 3 जायु प्रकृति in our text aj pears however to be rather usarranted as it is necessary for the 347 to hare destroyed causes of his living the life of a, fara or prefi. St 185 a aca --It appears that केबलशानी is not to bos down to another पलज्ञानी as both of them occupy the same status St. 192 As this stanza is not found in many manuscrips and as the comprisons gnen in it arr not very happily intelligble as would be easily seen from the translation, the stanza likely to be spurious The difficulty of practice appears to be the common property in all the comparisons St. I96 फेवलिपरिआर्य [SL केचलिपर्याय ] The word परिआय or परियाग Is often used m the sense of condition or stage It corresponds in sense to the Sanskrit word TTH which means" stage of life, giac fet (Eternal Bliss ) refers a 15 ·48 Notes fafara or HTET. Hígst, being an ancient Kevalın, had no necessity to be in Mahavideha for obtaining Liberation or Eternal bliss. St. 191 Tua ( Sk. garage or paray) means endless happiness or bliss, an extremely happy condition of life, not necessarily Mohsha Although the wording guing is very common, still, it may be supposed to have been purposely used here with double entendre to convey the additional sense of joy to Ananta or Anantahanssa' who may be the author of the present worh (For detailed remarks see Introduction ). St. 199 The stanza is found in all the manuscripts consulted for the present edition as also in some more copies which were collected for the Jain Sahitya Pradarshana held at Ahmed. abad and hence it cannot be looked upon as is the only internal evidence supplying some information regarding the author The reading TERUT of the manuscripts , and a and of some more manuscripts consulted at the Exhibition may be the genuine readingit lias of course, to be rendered as fara in Santa shrit and not as fara which would simply be tautologous tou may also be well rendered as i meaning 'equivalent to a particle of dust." Tlie altii 4 may be used in the sense of Sintlarity or without any specific sense (Farüt)- शिप्यग्ज एवं शिप्यरजिकः or शिप्यरज इव शिप्यरजिफा, Spurious. This ·Glossary अह [अति ] Much, excessive 44, 51, 87. अईव [अतीव ] Extremely 24,41 nearness अक, A kind of gems 74, lap 125. अंगण Courtyard 97 अंचल Skirt, end of garment 69 अंचिय (अ) [ अञ्चित ] Marked, characterized, 103. अंजण [अञ्जन]A kind of gems 151 (footuote) अंजाले Folded hands 49. अंजु [स्जु] Straightforward 30. अत End 95. अंतमुहुत्त [अन्तर्मुहत] Time shorter than Muhurta 144. अंतर Difference 38, अंतराय A kind of Karma which comes in the way of charnties etc. 182 अंतिम (य) [ अन्तिक] Vicinity, 49,91, Parent Pupil 7 (prose). अंसु [अ] reardrop69. अस्स [आख्य] Named 15. अच्चुभ (य) [ अच्युत ] Name of the twelfth heaven 144 अच्छरिअ (य) [ आश्चर्य ] Wonder 8, 41, 100 अन (अजं also) [अद्य] To-day 30, 31, 55, 80, 102 अज्जुण [ अर्जुन ] White gold 151 (foot note) अज्झवसाय [ अध्यवसाय ] Thought mental development 95. अन्याय (य) [अध्यापक] Teicher 126. अट्ट [अष्ट] Eight divisions of the sixteen one ·50 Glossary divisions of Kashayas अणुसार[अनुसार] Acco. 177, 179 rdance 81, 103 अट [अर्ध] H.II 104 अणेग अनेक] Nany 156. अण Abbrer ated form अण्ण ( अन्न ) [ अन्य ] for the foun अणंताणु Another, next seco वधिकसायs 177 nd 14, 42, 100 132, अणंत [अनन्त ] Endless 131, 150, 155. 134, 139 197 short अण्णया [ अन्यदा ] Next form for अणतहस occasion 76. who may be the अण्णयर [ अन्यतर] Any author of the book 197 one 181. अणगार [ अनगार ] A अत्थ[अर्थ] objec• 50,76. houseless monk /अस् अस] To be अस्थि (prove) 9, 12 39, 73, 78, अणुक्पा [अनुकम्पा) Com 81 96, 98,168, 169, passion 137 आसी 17. अणुत्तर [ अनुत्तर ]Excel. अधीस [ अधोश ] Lord lent unparallelled 148 (prose) अनल Fire. - अणुधाव [ अनु + धाव ] अपवग्ग [ अपवर्ग ] Libe Follow, run after ration 6. अणुधावसु 22 अणु अपजत्त [ अपर्याप्त ] One धावई 23. of the subdivisions अणुन्नाय (अ) [अनुशात] of Namakarmaprje Allowed 105. hritis 179, अणुभाव [अनुभाव] Power, अपोह Determinate kno. greatness 43, 108. x ledge 33.

·Glossary 51 थाप मान्मन् ] Soul; self अरिह[अहं] Fit, proper 62 7 (prose), 50, 28,61. मल्लीण [आलीन]Seated in. 1274[caus. ] To give अवइण्ण [ अवतीर्ण ]Des- यापति 81. cended 93. 106. अप्प [ अल्प ] Little. अवगय [अवगत] Known यमस् [थमित्यम् ] TO 1, 124. study, अभसइ 73. अवर [ अपर ] Another अमग्ग [ अभाग्य ] Mis- 96, 124, fortune 87. अवराह[अपराध] Fault 26. अमितर [अभ्यंतर] Inside Vअयलो [अवलोक ] To 22. see; अवलोअंत 87; अव- अभिराम Charming: लोइऊण 27, 63. beautiful 148. अवलेस [अवशेष] Remain. अभिवंद् [ अमि चन्द '] ing, remnant 179, To greet. अभियंदिन अवह अपह] To remove [अभियन्द्य ] having यवहरण 35: अवहरंति greetled 62. 41; अवहरिओ 38, 40. अभिवद् [अभिवृ] To अयहि [यबधि ] A kind congratulate. of knowledge,49,58. अभिहाण [अभियान]Name, असुभ [ अशुभ ] Inaus. designation 9, 14. picious 35. अमय मन्त] Nectar 71, असुर Demon अमरी Goddess 51,71. यह [ अथ ] Then 71, यम्मापिउ, अम्मापियर [अ. 76, 145. म्यापिट] Parents 37, अहवा [अथवाJOr 28,99. 39,92,93 123,173. अहिम (य) [ अधिक ] थरि Enemy 97. More 6+, 85, 10+.

·52 Glossary अहिज [अधि+s]To study, आकुलिअ (य) [आकुलित] अहिजइ 92, अहिज्जए Disturbed by 23, 29. 126. आगम् [ आ + गम् ] To अहिटिअ [अधःस्थित ] approach, to come Situated underneath to आगमण 152, आ 15, 26. गमिस्सामो 43, आग. अहिरो [ अभिरद् or अ. च्छति 43, आगच्छिज्जा भिरुच् ] To weep 36. bitterly or to like, आगम Source, scriptures अहिरोइउ 63. 108. अहे [अध ] Underneath आग(य)र [आकर] Mine, 24. storehouse 12. अहो Oh 69. आणा [आज्ञा] Order 6. आइ [आ+दा] To take. आणी [ आ + नी ] To bring, to tahe to आइ [ आदि ] First, beginning. आणोअ 24, 28, 30. आइञ्च [ आदित्य ] The आगुपुवो [आनुपूर्वी]Name Sun 149. of a hind of Nama- आइस [आ + दिश्] To karma 178, 181. instruct, to order, आधार Support 12 आइससु 18, आइठं 185. आभरण Ornamenr 98. आउ (यु) [आयु:] Life, आयस[आदर्श] Mirror 140. span of life 18, 49, Wआयपण [आ कर्ण]To hear, 51, 2, 5, 106. listen आकलिअ (य) [आफलित] 195. Possessed of, chara- आयर् [आ + चर] To do, cterized by 16. to practise आयरद 72. to, आयणि ·ing 111. Glossary 53 आयरिअ (य)[आर्य ] आसीण [आसीन] Seated The Arya people 62, 183, 189. 156, 157. आसीस [आशिम् ] Bless. Wआया [आझ्या ] To come, आयंति 42. आहार [आहार] Food +7, Name of a Xamaha- आयाण (आजाण) [आ+शा] Toknow आयाणंतो 64. rma subdivision 181. आय[आहत ]Instted 113 आयाव [आताप ] Name of a Namaharma sub 1 [इ] Togo जंति 162, dnision 178. समेअ 152. आयाहिण [आदक्षिण ] Be इअ (इइ or इय)[ इति ] ginning with the 27, 29, 2, 33, 46, right hand side 7 66, 86, 87,91, 103, (prose), 153. 105, 122, 124, 147, - आराह् [ आ + राय ] To 163, 172, 174, 176, propitiate. आराहइ79, 183, 187, 194 आराहिअ 80, 144. इअर ( इयर) [ इतर ] Other 112. आनन्न (पण) [ आपन्न ] Reached 27, 46. इद [इंद्र] Name of the आवरण Covering 182. lord of Heaven, 184, आसण [आसन] Seat 111 186, prominent, chief. आसपूरी [आशापूरी] Name of a deity 78 इंदजाल [इन्द्रजाल] Nirage, आसादभूइ [ थापाढभूति ] jugglery 28. Name of a इंदनील[ इन्द्रनील ] Sap who got Ommisie hire 74. इदभूइ इन्द्रभूति] Name 1, 10, 153. sage nce 141 ·54 Glossary of a Ganadhara 7 उच्छव [उत्सव] restival (prose) 122 इदिअ [इन्द्रिय] Organ of /उच्छाल् [उत् + शाल] To sense 157, 192, throw up उच्छालण21, इदु [इन्दु] The Moon 86 127 उच्छाहिंतो 13 इक [एक] One 21 154 उच्छूढ [ उत्क्षित ] Aban इक्वीस [ एकविंशति ] doned 7 (prove) Twentyone 79 उज्जम [उद्यम] Effort 80 इदिक । एकैक ] Fach उज्जाण [उद्यान] Garden one 145 14 13, 150 इत्थ [अत्र Here 18 19 उज्जोअ [उद्योत] Name इत्थिवेध ( य ) [ स्त्रीवेद ] of a Namakarma Pa son in a female subdivision 178 for 1 male 177 उहा [उत् + स्था] To get इम [ इदम् ] This, इण 22, up उट्ठा 7 ( pros ) इणेण 21, इम 117 इमाउ उठिऊण 101, उछित्ता 180 7 ( prose इलापुत्त [इलापुन] Name (prose) of inerchant 1 ho उड [ ऊर्ध्व ] High up, got Omniscience abore 42 इव Like 98 उत्त [उक्तम् ]Spoken 141 इह Here 196 इहय 43 उदा [उदय) Rise 103 ईसर [ईश्वर ] Lord उदहि [ उदधि ] Sea 6 132 141 उदाहरण Illustration 193 Vउप्पज्ज[उद् + पद् (passive). उक्कोस [ उत्कप ] Maxi To rise, to be promum highest 144 147 duced उप्परजति 156 Joy (52) Fierce 7 (prose.) उप्पण्ण 19, 108 उठे 7 ·ted,8 ched 7 ( prose) Glossary 55 उमा Parvati, Wife of गारिल [ एताश } Like Sanhuru 11. this, of this type 103 उय(म)र [ उदर ] Wonb एग [एक] One 14,3673 106. उराल [ उदार ] Noble, एगग्ग [एकान] Concentrn. Beautiful 87. उलयण [उल्लापन] Address एत्य [अ] Here 193 124 परवय [ऐरवत ] Name of a land 146. उवएस { उपदेश ] Instruction 163. ओसरण [ अपसरण ] D . उगम [ उपगत ] approan truction 3. ओसह [ औषध ] Cure, उयगार [उपफार] Obliga. medicine 190. tion 71. ओह [ओघ ] Collection उयमाण [उपमान]Standard multitude 26 of comparison 119. उपरि [उपरि] Above 61. कअ (य) [ रुत ] Done उपरोह [उपरोघ] Pressure, 15, 21, 26, 49. 03, obstruction 136. 77, 80,90, 109, 110, 111, 127, 152, 155, उपवण्ण [उपपन्न] Produced, 162, 163, 166 born.18. कआ (या) [क्दा Wher उपविट्ठ (उपपिट] Seated 45, कहआ 186 कए [एने] I or the sakeof. 109 उपाय : उपाय ] Remedy 77. कंटय [ कण्टक ] Thorn, trouble 10. Je Suise, fless 33. पंट किष्ट eck 68. 111, 184 ·gems 74 56 Glossary फन्ती [ कान्ति ] Sheen, कर [क] To do, करंत 160 splendour 25. करण 77 करिअ (य) कंदुअ (क) [कन्दुक ] Ball 35, 152 करित्ता 7 13. (prose) करेइ 7(prose) ककेअ (य) [ कर्केतन] करेउं 52 करोमि 61 Name of a kind of काउं 51, 52. कर Hand 86, 87. काजकार्य]Work, purpose करि करिन् ] Elephant 97. 30, 61, 80. कलकण्ठ Cuckoo 67. कणग (य) कनक] Gold 3 +,7,7 ( prose ) कला Art 73, 126 वावत्तरि 24 151, 189. कला[द्विसप्ततिकला]126 कल् [कल ] To know, कन्थ [ कुत्र] Where 33, 39. कलिअ 50, 98. कण्णा [ कन्या) Girl, 23. कल्लाण [कल्याण ] Auspi. कप्पपाय(अ) [ कल्पपादप ] cious thing. 43 Desire-yielding tree कसिण [कृत्स्न] IVhole 7 31. (prose.) कचुरिअ [ कर्वरित] Vari. 1कह [ कथ् ] To tell, to egated 25. relate. कहइ 50, 154, कम [क्रम] Order 128. 170, 195, कहिअ +, कमल Lotus 16. 44, 58, 171, 172, कमला Lakshmi, 175, कहिऊण 187, क Name of a queen, हिस्सह 273, कहेइ wife of King Bhra- 39, 189 कहती 56. mara 94, 95, 164. कह (हं) [कथं ] How 7 कम्म [कर्म] Work, action, (prose ) 38, 41, 45, deed. 3, 44,81,82, 50, 59, 65, 88, 89, 110, 189, 190, 192. 155. 163 ·Glossary 57 कहा [कथा] 159. mother of the hero, कहिं [कुत्र] Where 18. 98, 106, 109. कामिणि कामिनी] Lovely कुम्मा (म्म) पुच [कृर्मापुत्र lady 122. Name of the hero, कारण Reason, cause. 59, the son of कृा 1, 65,71, 185. 7, 8, 124, 129, 130, काल Time 39, 99. 137, 138. 139, 169. किरण Ray 25, 173, 185, 188, 196, किरिआ [क्रिया ] Action, 197. performance 160. कुल Family. किलेस [क्लेश] Trouble 188. कुसल [कुशल] Clever 73. कीस [कस्मात् ] WWhy 82. केरिस [ कीदृश ] Of what कुऊहल [कुतहल] Curiosi nature, 24 (prose). केलि Sport 26. कुण [क] To do, कुणइ केवल Fifth knowledge, 71, कुणंत 141, कुणसु Omniscence. 7, 60. (prose) 16, 50, 70, कुमर [ कुमार ] Prince, 139, 12, 171, 172. boy 13, 46, 49, 55, 973, 10, 18, 191, 193. 60,62,64, 70, 91, 93. केवलो [केवलिन् ] One कुमार Prince, boy; 19, possessed of the 83, 20, 21, 22, 27, Kevala knowledge, 29, 34, 5, 64, 66, 14, 19, 39, 40, 41, 69, 92, 106. ++, 42, 50.54, 55, कुम्मा [ कूर्मा ] Name of 61, 62, 23, 6-, 65, the queen, the 51, 137, 10, 168 ty 23, ·58 Glossary वित्त क्षेत्र] Fi-ld region 9, 143, 146, 156, 157, 16+. खेअ (य) खेद] Dejection, distress 60, 112 सेअ (य) र खिचर] Aernal being 164. खेव क्षेप] Throwing in, addition 146 सोभिअ (य) [क्षोभित ] Disturbed, agitated 26 169, 170, 182, 183, 189, 195, 196. कोउय [कौतुक] Curiosity, inark made in inh etc on the face 110 कोडी [ कोटि ] Crore,a large number 97 कोमल Tender 55. कोह [क्रोध] Anger 177 सअ (य) [य] Ternama tion 18 खंभ स्तिम्भ) Pillar, post 25,26. 2707 (370) Moment 89 खण् [खन् ] To dig खणेइ 77 खप () [क्षण] To destroy, खपइत्ता 182, खवेइ 177, 178. खबगरसेणि [क्षपकोणि or क्षपक्रभेढि] The ladder of spiritual progress 133, 176, 183. खवण [क्षपण] Fast, Abstinence from food 79 खाणी [ खनि ] Mine 77, 107. गअ (य) [गत ] Gone 39, 84, 13, 164, 194. गइ [गति] Condition 18, 178 164. गंथ [प्रन्य] Book, work 73 गंध [गन्ध] Scent, odour 42,73 गंभोर [ गम्भीर ] Deep, profound 4 गज [ गर्छ ] To roar. गज्जइ 121 गज्जिअ [गर्जित] Rumbling 119.

·19 . माण 122. Glossary 59 गडयडन 'गडगडत्] Sound गिहबास [गृहनास] Stay ing, roaring 121. at house 7. 7(prose) गणधर Head of a group of monks 51. गिही [गृही] Householder गन्भ [गर्भ ] Foctur 107, 118, 140. 141. 108. गुण [गुण ] To titol, गम् [गम् ] Togo गंतृण to descrive, गुपिज्ज- 155, 183. गमइ 72. गमण [गमन ] Going 83. गुण Merit, Tue, 12, गयण [गगन] Sky 13,121. 75, 98, 101. गर [गुरुक B1, 38. | गुणसिलभ [गुणशिल्पक ] गरस्य । गवाक्ष ] Windor Name of a temple 2. 26. गुत्त [गुप्त | Protected, उगह [ग्रह ] To accept guarded +7, 17+. गहेऊपं 86, गहेमि 135. गुत्त [गोर ] Family. गह [ग्रह] Acceptance 65. family narme i(prove) 75. गहिश (य)गृिहीत]Accepted गुत्ति [गुप्ति Protec 107 7, 91, 95, 165. 47, 174. गाम [ ग्राम ] Village, गुर गुरु Grent 158,pretoun 48. ceptor 14, 73, गुरुम गिट् [ग्रह] To accept, (य)91. to take, गिण्हइ 188, गोमेय [गोमेद ] Name of गिव्हिज्जन्तो 15. a gem 74. गिह [गृह ] House 83, गोयम [गौतम] Vame of 105, 129, 169. the first गगधर. pupil गिहत्य [गृहस्थ] Houseof Mahavira7 (prose) holder 188. 8.

·60 Glossary चचल गोर [गौर ] Fair, white 7 ( prose) घण [ धन ] Cloud 119, many, large, 159. घर [गृह ] House, residence 136, 137, 138. [चञ्चल ] Trem. ulous, fickle 22, 60. चंडमाणु [चण्डभानु] Fiercerayed God, the Sun 66. 140, 170 att Terrible 7 (prose) च(य) त्यञ् To abandon, चइअ 162 चज (य् or व ) [च्यु] To drop down, to fall down, चइड 94 चविअ 164. चड (चउर) [चतुर् ] I our, 4,7 (prose), 36 ( prose ), 42 195, 174 176 182, 183, 190 चउदस [चतुर्दश]Fourteen 7 ( prose ), 92. चउरस (चतुरस्त्र] Quadrilateral (7 prose ) चउन्विह [चतुर्विध ] Fourfold 5. चउसठि (हि) [चतु पष्टि] Sixtyfour 140. चंद [चन्द्र ] The moon 66, 84, 85. चकोर [चकोर Mame of a bird 66. चक [ चक्र ] Circle of Kings51,Chakravaka bird 152 चम्धर [चक्रधर] Sorereign king 51, 149, 166, 170. चक्कवट्टी चम्पतिन् ] Sover. eign king 168 चकी चिनिन् ] Sovereign king 140, 152, 166, 168 169. चड् [आ रह] To climb चडिऊण 78 चडिओ83. चरण [चरण] Practising 47, 92, Charitra or monk's life 46, 165, चरम [चरम ] Last 182. चरिअ (य) [ चरित्र ] ·चुकर 118. Glossary 61 Life 1,8, 197; Monk's ful 22, {f}]picture life 7, 135, 195. 26. चारण Aerial being 165, चित्तिअ [चित्रित] painted 166, 167, 171, 176. 26. चारित्त [चारित्र] Monk's चिरेण [चिरेण ] After a liſe; Samyaktva93, long time 63. 131, 136, 162, 163, 1चु [च्यु] Todrep doun 194 to die. Jee अ (चय चिअ (य) [पच, Definitely, or च ). verily 31. चुछ [ भ्रंम् ] To err, to चित् [ चिन्त् ] To think; suene from चुक 118: चितए. 85; चिंतिउं, चिंतिकण 86; चिंतिम चुन्ज चिोद्य] Wander 27. 6, 76, अचिन्त । अचि चेड चिट ] Boy 127. न्त्य ] 6. छ [ पट ] Six 109, 116. चिंतामणी चिन्तामणि] छक [ पटक ]Collection Desireryieiding gem, of six 177. 6,72,76, 80, 85. छह [ पष्ट ]THo days' चितारयण [ चिन्तारत्न ] fast 7 (prose). Desire-yielding gem, उच [छत्र] Umbrella 52. 83,86. छवि [छविमती, छायावती] चिह [ स्था] To stard, One possessed of a to sit; चिट्टड 136, body, man or lower चिट्ठति 174. animal, 36 (prose). चित्त वित्त] Mind 22, जह [यदि] If, 22,6182, 23, 27, 47, 54,85, 118, जइया 173. 189 [चित्र ] monder जिंप [ जर ] To talk;

·sed, 88. a 62 Glossary जंपइ 21, 60, 101, जलणिहि [ जलनिधि ] The 169, पयपइ 167 जंबुद्दीय [ जम्बुद्वीप ] Part जलधर [जलधर]The cloud, of the Earth contain 66. ing India or भारतक्षेन जलहि [ जलधि ] The sea ",52. 84. जक्ख ( क्खि ) णी [ य- जह ( हा ) [ यथा ] Just retoft ] A Yaksha as 62,66, 67,99, Female, 14, 15, 16, 107, 153, 192 18, 20, 49, 60, 68, जा [ यावत् ] As long as 69, 91, 94 54. जग [जगत् ] World 10+. जगदुत्तम Name of जाअ (य) [जात] Become, Keraln 150, 18+, born 18, 41,56,65, 187 67, 94, 95, 101, 125, जण [ जन ] People 12, 127, 134, 140, 16+, 158 26, 154. जत्तिय [यावत् ] As much । जाइ(ई) जाति] Birth, 143. tence 33, 34, 152, जम्म [ जन्मन् ] Birth 34, 138, 176. Name of 43, 44, 131; 176. Mamakarmapra Antu 178. जय [ जि ] Toconquer, जयह 167, जयड 198. जागरिअ [जागरित] Atake 100 जया [ यदा ] When 45. जल जल ] Water 60. SITUT Wife 105. जलकत [जलयात ] Name जाय [ यानत् ] Upto 1+ of a hind of genis, जिभ(य)[जित] Conquere 74. 12 eris. a ·7 (prose) hatred etc, Glossary 63 जिट्ठ [ज्येष्ट] Senior most जीविअ (य) [जीनित ] Life 30, 58,60 जिण ! जिन ] Conqueror | जुज्ञ (उज्) [ युज् ] To of anger, J010. जुअ । 2, 146, Tirthamlara 2, 90 जुत्त 48 49, 104. 110, 128 संजोग 158 95, 11, 114, 115. जुव्यण [ यौवन ] Youth 147. 152, 153, 158, 13 128 159, 165, 167, 169, जोइस [ज्योतिप्फ] Name 147, 175, 183, 184, of a kind of gods 151. 187. जोयण [योजन ] Yojana; सिगं (णि) द जिनेन्द्र] The the distance of one chief of the finas Hojara 7 (prose),42 झाण [ध्यान ] Meditation जिनकल्लाण [ जिनकल्याण ] 133 104, 191 the (five) auspicious Wटा [ स्था] To stand, in the life चिइ 136, ठविय 16, of a Jina 43 ठि936, 63, 123,124 जिणमाणिक जिनमाणिक्य] 137, 138, 139 Name of thes uppose ठाण [ स्थान sed author of the 62,77, 117 book 198 ण (य)[ नगर ] City, जिणसमय [जिनसमय ] the 2, 19, 28, doctrine of the Jina 96, 109 णन (यारी नगरो] City 148. नीर Life, Living being |णिञ्च [ नृत्] To dance, 89, 106, 116, 118. 165, 172. ei ents Place 35, 69, 73, 115 पञ्चइ 122.

·169 64 Glossary णट्ट [ नष्ट ] Perished 54 V OTT [ET] To know, 07307 णपुस [नपुसकवेद] A kind 34, 58, णाइणो 109 of Nâmakarmapra- णाय 138, णेय 143 kuiti which produces णाण [नान] 7, (prose) desire for both sexes 134, 139, 141, 191, 177 193 णफेरी [ नफेरी] A kind णाणावरण [ ज्ञानावरण ] of drum, 121 Name of a Karma Vणम् [नम् ] To bow doun, prakriti 182. णमिऊण 1 पणमिय 16 णाणी [ज्ञानिन् ] Conscious, णमण नमन ] Greeting possessed of knox. 167 ledge 48, 70, 138, Wणमस् [ नमस्य ] To bow down णमंसइ7 (prose), णाम [नाम] By name 19, णमंसित्ता 7 ( prose ), 36 ( prose),[नामन् ] 174 Mame 11, 12, 94, णय [नत] Boned down 97 नामकर्म ] 180 2, [नय ] Law 2,96 णाराय (नाराच] Fastening णयण [नयन] Eye 69. of bones 7 (prose) णर [ नर] Man 38, 41, णाह [नाथ] Lord 18, 30. 105, 196. 59. 105, 166 णिअ (य) [निज ] One's णरणाह [नरनाथ] hing105 परवइ [ नरपति ] King own 13, 23, 28, 30, 19 105 109, 1Il. 34, 35,54, 67,68, 69, 70, 83, 85,86, रिंद ! नरेन्द्र ] hing 10, 90, 100, 103,105, 11, 95, 167, 169 110, 111, 170, 189. णय [ नव ] Nex 104 णिअह (निवृत्] Toreturn पवर [नयर ] Only 126. णिभट्ट 180 णिउत्त 187.

·117. a सए 15. Glossary 65 णिभर [निकर] Collection, गिरक्ख् [निर+ईन] To णिउण [ निपुण ]' Clever, scrutinize,णिरक्खइ86. णिरायरण [निरावरण]Open णिकाय [निकाय] Collect- 7 (prose) ton 116, 118. णिरचम [ निरपम ] Un- णिग्गो (गो) अ [निगोद]Con parallelled. gregation of souls 155. णिलअ [निलय] House, णिघस [नियस ] Line on residerce 2. touch stone, Vणियस् [ नि + वस् ] To ( prose ) Stay to dwell fora णिन्च [ नित्य ] Always, 10 15, 37 णिवह [नियह] Collection णिजिअ [ निर्जित ] Con णियारिअ [निवारित] Proquered 10, 188. hibited prevented 68 मित्तं । ने] Eye 104. इणिरिस् [नि विश्] To णिद्दा [निद्रा ] Sleep, st. णिविट्ठ 4,84,165, णिन्नाधाय नियमित]Un- Name of a bind of obstructed 7 (prose) Mohaniya Karma- णियाण [निर्वाण] Final prakritis 180. Beatitude 144. णिद्दाणिद्दा [ निद्रानिद्रा ] Vणिसाम् [नि+शम् Causal] Name of a kind of णिसामेसु 8, 29 णिसा- Mohaniya Karma- मेह 147. prakritis 179. इणिसुण [नि+श्रु]To hear, णिणाद [ निनाद ] Sound मिसुणसु 19, णिसुणि 20 णियन्ध [निर्वन्ध] Persist णिस्संग निस्सग] Without ence, pressure 57 attachment 47. 121.

·92, 190 66 Glossary Vणी [नी] To take णेइ तरुण Young, 25 23 तल्लिच्छ [तल्लीन, तदिन्छ । गुणं [नून] Certainly 135 Given to, bent upon प्रेग [ अनेक ] Many 77. 21 णेह [स्नेह] Affection 43 तय [ तपस] Penance 5, पहाय स्नात ] Bathed 7( prose ) 43, 47, तइअ (य) [तृतीय ] Third 186 तवस्सी [तपस्वी ] Accetic, तआ [ तदा ] Then, at 7 ( prose ). that time 173 तए तिदा] Then 7 (prose) ता [तदा] Then 61 तओ (3) [तत ] Then तारण [तारण ] Crossing 19 44 154 तडयडत [तडतडत् ] mak- | तारिस [ तादृश ] of that ing tad tad sound 121 तारण [ तारुण्य] Youth तणु [ तनु ] Body 157, 129, 131 156 ताव [ तावत् ] Then 84, तत्त नित्त्य] Principle tenet 175. 7,115, 129, 194. ताहे [तदा] Then 170 तत्तो [तत ] Then 154, ति [नि] Three ति 47, तिणि 93 तन्ध [नन] There 4, 31, 48,6375,79,95, तिफ्युत्तो [ पिरत्व ] Thrice 7 (pron) 97, 100, 117, 148 184, 195 153 नम [ तमम ] Darkness, तिग [त्रिय ] Triad 151 Ignorance तित्यभ (य) र [तीर्थर) तगणी तरणि]Baats,154 I'rophet type, 110. 185 . 51, 150.

·Glossary 67 Name of a Namakarma 181. तिहां [तन] There 121. ble 178 Name of a Namakarma. चिरत [स्थिरत्य] Stabtlity 60 थीण [स्त्यान] Name of a Mamakarma 179. तीर [तीर् ] To be able, तीरिज्जए 50 तु [तुष्ट ] Pleased, deli. ghted 103, 105, संतुट्ठ 67, 83, 152 तुसिणीय (अ)[तूप्णीकQuiet 174 धेर [स्थचिर) Elderly ( monks ) 92 थोन इस्तीक] Little 49. दंड दण्ड ] Staff 52 दसण [दर्शन ] Sight 70, Faith 7 (prose) 182; दसणि 112. तूर [ तूर्य ] Sounding instriment 121. तेम (उा तेजस् ] Lustre, spirit; 7 (prose) 85, 149 तेत्तिस (य)[ तावत् ] So much 143 तो [ ततः] Then 40, 50, 62 तोरण Arch gate 25 थय [स्तच ] Prarse, adoration 143, 144 /दरम् [दृश्] To see, to behold दडूण (पं) 21, 32, 85, 166, दिट्ठ 30, 55, 117, दोसई 157, दीसए 28, 159, टीसंति 158, दिही 86. दत्त Gisen 83,111 Fut? Paty, Compassion114. दव्य [द्रव्य ] Thing, substance 143, 144. दशवकालिक Name of one of the four Múlasút- थावर [स्थावर Immoraras, 117.

·68 Glossary दस्सु [ दस्यु ] Slave 156 /दा [दा! To give; दत्त 83, 111, दाही 78, दिस् [दिश्] To instruct, समाइट्ठ 64. दिसा [ दिशा ] Direction, 84. देसु 82. दीव [द्वीप ] Continent 9. दित्त [दीप्त] Lustrous 7 (prose) दाण [ दान] Gift, donation 4, 5, 118, 190, 191 पआ (या) ण 111 पिया [ दीक्षित ] Ini tiuted person, monk 118. दिट्ट [दृष्ट] seen 30, 33, 55, 117 दिट्ठी [ दृष्टि ] Sight 86 दिण [दिन] Day, 14, +8, 100, 104, 132, 150, 186. दिणं (णि)द [दिनेन्द्र] The Sun 10. दिणय (अ) [ दिनार] The Sun 152, 187. दिस [दी1] Lustrous, (7 prose) दुकर [ दुष्कर ] Difficult to practise 47, 92. दुक्प [ दुःस] Pain 59. दुक्पिा [दु सित] Pained 37, 39. दुग्गम [ दुर्गम ] Name of a city 9. दुग्गिल [ दुर्गिल ] Name of a garden 14, 48. दुन्नि [ द्वि ] 36, 124. दुम [ द्रुम ] Tree 15, 16+ दुमा [द्रुमा ] Name of a queen 11. दुल्लम (६) [ दुर्लम] Name of a prince, 12, 19. Difficult to be obrained 19. दुल्हलिम [ दुर्ललित] 69, 139.

·Glossary 69 दुहिय [दु सित ] Pained, देसि [देशित ] Pointed distressed 135 out, instructed 117. दूहविक्ष [दुःसापित] Pan- दो ( द्वि) Tho 36 95, ed 56 178, 180 देव God 3, 11, 36 दोण [द्रोण ] Name of ( prose ) 38, 41, 42, a King 10, 19 164 52, 106. दोस [ दोप] Fault 47. देवगह ( देवगति ] Name दोहल [दोहद } Desire of a Namakarma 181. in pregnancy 108, देवादिश्च [ देवादित्य ] 120, 123 Name of a Sot ereign King 149 घण [धन ] Wealth 81, देवो Goddess (36 prose) 96 148 78, 79,80, 81, 98, घपण [धान्य ] Corn 96, 112 Queen 95, 98, 148 100, 101, 104, 112 धण्ण [धन्य] Blessed, देशचरित्त [ देशचरित्र] 90, 130, 138,162 Partial observance of धम्म [ धर्म ] Religion, the Fire Vows 195. Religious doctrine 4, देसणा [ देशना ] Adsace, 5,71, 72, 90, 95, instruction 71 91, 108, 109,110, 111, 194. 119, 115, 116, 118, देसावरइ [ देशविरति ] 123_154, 158,159, Partial abstinence 166, 189, 190, 191, from the Five Sins- 192 धम्मदेव (धर्मदेव ] Ano- Injury etc. 163 ·ning 23. . 162. 70 Glossary ther name of Kurma- पगा (या, or आ) र भिकार] putra 123 Variety 4, 129. पच्छा [ पश्चात् ] After. धर [5] To hold, धरति wards 82. 90, धरेसि 91. पट्टराणिआ [ पट्टराशी ] Anointed queen 11. धाई [धात्री ] Nurse 125. धावती [ धावन्ती] Run- पडिअ [ पतित } Fallen 87, 88 पडिपुण्ण [परिपूर्ण ] Full धोरणि धोरणी] series 25. (prove ) 104, 120 पड़ियुद्ध [प्रतिवुद्ध ] Ana पत्र (य) [ पद ] Place, kened 102 Step, foot,1, 92,147, पडियोह [प्रतिवोध En. lightenment 170. पइटिअ [ प्रतिष्ठित } See पडिवण्ण [प्रतिपन्न ] Accebelow under पयटिअ. pted 91, 163, 195 पएस [ प्रदेश ] place, पडुत्तण [ पटुत्व ] Cleverreg on, spot 25, 84, 87, 153. पढम [प्रथम ] First, 116 !17, 180, 181. पंच [पञ्चन् ] Fne 7 (prose, 42, 43 पण प्रिनष्ट] Perished 54 पंतो (ति)[पहक्ति] Line पणम् [प्र+नम् ] To bow down, पणमिझ 16, पांत [प्रकान्त ] To the पणय 1, point, at Issue 147. पण्णत्त [ प्रसत ] Knoun. 36 (prose) पर प्रक्षेप] Addition, पगरण [ प्रकरण ] Com- पच [प्राप्त ] arrived, gor, 2. 101, 105, 126, pendium, booh 193 128, 157, 166, 174, neBS roy 25 ·। 108. समान Glossary 182, 14, रूपन, ! पन(इ)टिन (य) प्रतिष्ठित 31,9,110. 120,160 Fired, establ.sha 'पद पिद] To proceed 123, 14. पपही प्रति Potercr यापन 9,उप्पपप 141. 180.. पण 133, पडियन पया प्रचला। lama 91. 163, 195, संपण of a Dar'anarara-ira 112 potenc पयापयला ममुयण 159, 172. पढाग [ प्रदान ] Girirg, पया (दा) पप्रिदान, Gift. offering 111. offering 111. पमान (य) [प्रमान ] पयार प्रकार] Tanity, +, 129. Morning 101. पमान [प्रमा] Power 5 पयाव प्रिताप] Pover 10 पमाण [प्रमाण ] Dirmen पियास [+काश] To expound, to illumi measurement nate पयासेंति 11 पयाहिण [ प्रदक्षिणा ]Cir पमाय [ प्रमाद ] NMistake, erring, carelessne-s, curzambulation 72, 89, 160, 162. (prose ) 193 पर Highest other 13 पमुह [प्रमुख ] Foremost, परम Highest, superior. principal 98. 190 पमोद [ प्रमोद ] Joy,de- परवस [परवश ] Given light 70 to.dependent on 89. पम्ह [पन | Lotus : परायण [ परायण ] Bent ( prove ). पयप् [प्रजिल्प] To talk, परिमाय [ पर्याय ] Co:- पयपइ 43 167. dition 196 sion, 197. 7 upon 47, .

·72 Glossary परिकलिअ (य) परिकलित]] पवित्त [ पवित्र ] Holy Possessed of, chara 141. cterized by 98 पसत्त [प्रसक] Attached परिक्खा [परीक्षा] Exa. to 159 mination test73,75. पसन्न [ प्रसन्न ] Well- परिचि[परिचित ] Fa. affected 56, कुपसन्न miliar 33 Ill-affected. परिणाम [परिणाम] Trans पसिद्ध [प्रसिद्ध ] Famous formation 44. 96, 124 परिभुग्गा [ परिभोग्या ] पसू [प्र+सू ] Gve Enjoyable objet, wife 17 birth to, पसूअ 120. परिवार Retinue. पह [ पथि] Road 24. परिसा [ पर्पद् ] Assem. पहर [प्रहर] Period of bly 183 three hours 186. पहा [प्रभा] Lustre 3, परूव् [प्रारूप] To es. 25. plain परूति 115 पवण्ण [प्रपन्न] Attained पहाण [प्रधान] Princtpal 9, 150. पलो [प्रलोक] To पहु [प्रभु ] Powerful, look, Lord 52, 65, 154, पलोएउं 66. 157, 158, 170, 185, पल्लङ्क [ पर्यङ्क ] Couch, 186 bed 29. पाएण [प्रायेण]Generally, 157. पवत्त [प्रवृत्त ] Begun, commenced 63. पागा(या)र [प्राकार] Ran. पवर [प्रवर] Excellent, part 3, 151. 73, 189, 196. पाण[प्राण ] Life 17,61. to obsene, ·Glossary 73 पाणाइयाय [प्राणाातपात ] Dear; wife 17, 34,61. Injury to liſe 116, पिउ [पित ] Father, 70 पायाल [पाताल ] Nether पिस्खण [प्रेक्षण ] Vitneworld 24. ssing 141, पाल To protect पालइ | पिच्छ् [प्रई ] To 10, पालिऊण 93 106, see. पिच्छइ 100 196. पुग्गल [पुद्गल ] Particle पालग [पालक] Prote- 35. ctor, 162. -पुच्छ [ पृच्छ] To ash, पार [ प्रआए ] To inquire, पुच्छइ 16.49 obtain, पारह 144, 65, 166, 170, 18+, पायंति 193, पावित्र62, 186, पुच्छेइ 168 पुच्छंति पाविज 156, पाविज्जए 171 31, पानिहिसि 104. पार [पाप ] Sin 3, 197. पुट्ट [ पृष्ट] Asked 39, 55, 57, 8 पास् [श् (पश्यू)] पुण (णो) [ पुन ] Again पासह 24, पासिऊण 102, moreover, 18,45,57, पास [पार्श्व ] Side 58, 86, 139, 162, 186 61, 62, 73. पामंगिय [ प्रासनिक ] पुण्ण [ पूर्ण ] Full 106 Caused by occasion पडिपुण्ण 7 (prose) 104,120, संपुण्ण 120. पि [अपि] Even, too, [पुण्य] merit 90,106, 37, 171 108, 162, 163 पिय [प्रिय ] Dear 19; पुणिमा [ पूर्णिमा ] Night पिभा (या) [मिया ] of the full moon 84. 147.

·74 Glossary पुत्त [पुत्र] Son. 37, 39, फलिह [स्फटिक] Crystall 40, 46, 63, 65, 104, 74, 120, 122. पुत्तलिआ पुनिका] Statue, Vफुर् [स्फुर् ] To throb doll 26. परिप्फुरिम 3. पुन्थय [पुस्तक] Book 110. पुमवेअ [ पुंवेद] Desire वंदि [ वन्दिन् ] Bard 122. of the male for the यभ [ब्रह्मा] Grd Brahma 130 female 177. यभचेर [ ब्रह्मचर्य ] Celi- पुर [ पुर ] Town 9, 14. पुरओ [ पुरतः ] In front, bacy 7 (prose). यंभव्यय [ब्रह्मवत] Vow to the east 23, 34. of celibacy 192. पुरिस [पुरप] Man 2. यत्तीस [द्वात्रिंशत् ] Thir- पुलय [पुलक ] Line 7 (prose). tytwo 145 वल [बलदेव] Baladeva il. पुच [ पूर्व ] The tour- यलि [ यलिन् ] Powerteen Purva books 7 ful 51. ( prose ),92, previ पलिअ [चलिक] Powerous 17, 32, 33, 34, ful 44. 36, 27, 137. 76 वहु Much 12,88, 104 Eastern direction 84. बहुय 155, 156. पोत्र [पोत ] Boat 84. वहुविद । यहुविध] Ma. nifold 89 बहुसाल [बहुशाल Name फल [फर] Fruit 102. of a Banian tree फलिय [फलित] Atten- 15, 24. ded with fruit 31.

·Glossary 75 वायत्तरि [हासतति] Se भिण [भण्] To speak, ventytvo 126. to address भणइ 19, 79,80, 82 भणेइ 81 विदु ! विन्दु ] Drop 60.! भणि 78, 160. farrz Praise 122. मत्ता [भर्त] Husband 18. 1 [वै] To speak बिति भत्ति [ भक्ति ] Devotion 44. 16, 49 Line 26. भद्द [भ] Auspicious Vबोल्बुल्ल) [ ] fo speak object 19.80, III, बोल्लइ 122. 175, घोह [ धांध] Enlighten. भहमुही भिद्रमुखी] Name of a Yahsha female ment 188. 15, 80, 20 बोद्दिा [योधित] Enlight. भमण [भ्रमण ]Wanderened 196. नहार [भाण्डागार ] भमर [ भ्रमर] Name of Etorehouse. a king 94, 35, 161 भर [भर ] Excess 57, मगर [ मगरन् ] Rerered 70, 89. person 7 ( prose ), 17,39,45, 50, 166, भरह [ भरत] Name of a continent 9, 140, 167, 170, 171. 141, 146, 164, 168, मग [माग्य ] Luck 128. 169. म [मम् To break मरिय [भरित] full, 25, भज्मा 97. 69, 70. मज्जा [ मार्या ] Wife मव [भय ] Birth 17, 36,94. 32, 33, 36, 72,89, ing 89.

·76 Glossary 197, 150 worldly भुंगल Name of a musicexistence 89, 154 al instrument 121. भवण [ भवन ] Place, residence, 15, 28, 30, - भुंज [ भुज] To enjoy, 54, 110 सुरभवण 24, to experience भुंजए 36, 27 Soort form for 149,भुजत 99. भुच 165 Bharajapati Gods मुत्त [ भुक्त) Enjoyed, 151 experienced 165. भविध [ भविक, भव्य] भुषण [भुवन] IWorld 27. 72, 154, 155, 197. भव [भव्य] 193 भू ( हो ) [भू] To be हवइ 5, 197 हति भायण [भाजन] Recep- 145, 190 वहविज्ज 135 tacle 197. 1468 (भू ) 117 भाव [भू causal ] To 122, 175 हविस्सइ 102 reflect भावेमाण 7 होइ 29, 143, 146, (prose) भारी 186. 182 होउ 8,82 भाव [ भाव ] Mental भूवद [ भूपति ] King 9+ der elopment, thought 5, 6, 7, 136 मेअ [ भेद ] Division, 139,140, 141, 143, break, destructions 144, 163, 190, 191, 190. 192, 193 मेरि [ मेरी] Drum 121 भावणा (ण) [भावना] Thought; 5, 7, 190. भो [ भो] Oh 81. मोअ [मोग) Enjoyment भिन्तर [अभ्यन्तर] In 36. ternal 25.

·. 148. Glossary 77 मन [मद ] Intoxication, 25, 26, 15, 16,77, pride; 13. 88. मह [मति] Intellect, 103. मणुअ (य) [ मनुज] Hur मंगल [महल ] Auspiciman being 42, 72, ous 110. 145; मणुयत्त 89,90, मंगलावई [ मङ्गलावती ] 155, 156. Name of a Heaven, मणोरह [मनोरय] Desire; 31. मंदिर [ मन्दिर ] House मिण [मन् ] To think, 96;Name of a Heaven consider; मण्णा 60%; 93, 173, 175. मपिणा 56. मन [ मध्य ] Middle, मत्त [ मात्र ] Pure, centre; 24, 60, 84, simple; 37. 88. 109, 140, 145, मयंक [मृगाई] Moon; 85. 155. मरगय मिरकत] Emerald; मन्झयार [मध्यMiddle, 74. Centre; 9. मसारगल Name of a मण [ मनस् ] Mind; 6, 8, 31, 32, 40, 55 मह [महत् ] Great; 7 57, 119, 193. (prose), 57, 59. मणहर [मनोहर ] Charm. महप्पभाव 3; महरिसि ing to the mind, 43; महन्यई 186 महसत्त 193. 188; महसुक्क 93, 173, मणहरण [ मनोद्दरण ] 175; महाविदेह 145, Charming; 100. 148; महावीर7 (prose) मणि [ मणि] Gem; 3, -117; महिंदसिंह 97- gem; 74.

·Joined, मुचसु 61 78 Glossary महुर [ मधुर ] Sweet 19, united, 31. 68, 101. मिलक्खुय [ म्लेच्छ ] मा [ मा ] Negative Name of a race, 156 particle 60. Vमा [ मा ] To create, मीस [ मिश्रमोहनीय ] विनिम्मिअ 151. Name of a Moha माण [मान] Respect 111. nyakarma-prahriti, माणवई [मानवती] Name 177. of a Yahshinee, 10 - मुंच [मुच् ] To leave, माणवी [मानयो] Vo. man 17 मुण् [ शा ] To know, माणस [मानस] Mind, मुणंत 133, मुणिम (य) 128 129, 174, मुणेयव्व 5 मायताय [मातृतात ] Pa. मुणि [ मुनि ] Sage 63. rents, 63, 64, 68, 64, 68, 119, 141. 70, 13, 136, 137, मुत्ताहल [ मुक्ताफल ] मायपियर [मातापितरौ ] Pearl, 107. Parents, 46, 194 मूल [ मूल] Root 92 मार [मार] Cupid 12. मेर Name of a moun मास Month, 104 tain; 14,52. मिच्छ [मिथ्यात्वमोहनीय Name of a Moha मोर [मयूर] Peacock niya harma-prahriti 66, 119 177. - मोह [ मुह causal ] T मित्त [ मात्र ] Pure, attract, fascinate. sumple, 89, 143. मोहं (हिं) त 128. मिलिय (अ)[मिलित ] मोह Delusion 69. 138 ·Glossary 79 मोहणिज्ज [ मोहनीय ] रमणी Vife,woman;149. A hind of Karma रमा Wife of Vasudera; prakriti 192. 11. य (अ) [च] And, also. रम्म [ रम्य ] Delightful, 7, 10, 12. 66, 87, 4, 12, 122. 91, 98,102, 143, etc. रय (अ)[रत] Attach- Vयाण [मा ] To know, ed to, 112. विया (आ) णिडं 42. रयण [रत्न] Gem, jenel 25,72,73, 75,76, रइम रिचित, रतिद, रजिक] 82, 83.86, 87, 68, Composed, dear, 107, 120, 151, 159. particle 198. रयणदीय रत्नद्वीप] Name रई [रति] Vife af of a country 78 87. Cupid 92. रयणसंचय [ रत्नसंचय ] रंक [रक ] Miserable, Name of a city 148. wretch; 21. रयणायर [रन्नाकर] The ग्ग [ रह ] To shine, ocean 72,87. रंगत 96 रयय [ग्जत ] Silver s. रंग [रग] Taint, colour, रस Liquid, juice TI. 47. रसणा [ग्सना J Tongue, राज्य ] Kingdom; 192. 10, 46, 149. रहिन [रहित] Destitute रम् [ग्म्]To sport, play; of, 157, 189, 197. रमर 13. राय [राजन् JA King 97, रमण Sport 21. 110, 198. रमणिज्ज रमणीय] Charm रायगिह [राजगृह Name ing 24, 151, of a city 2,96.

·चंक [व] Crooked 59/ 80 Glossary रिसह अपभ]7 (prose). लद (लब्ध] Got, obtan. रिसि [ऋपि] Sage 43. ed 72,89,156, 159. रुंत [रुत ] Sound, 121. Vलस् To shine; समुल्लसंत रुक्ख [वृक्ष] Tree 15 (reading in the foot- 79,समुल्लसिस 67; विल note). सिअ 59. रुप्प [रूप्य ] Silver, 151. लह (भ्) [लभ् ] To 'रूप् [रूप] To observe, obtain,लहति 37,लहिउ परूति 115. 72, लहिऊण 162,लहेह रूव [रूप] Appearance, 155, लठभइ 81, 147 12, 20,98, 128. लहु [लघु ] quickly 46.1 रेहा [ रेखा ] Line 2. ली [ली ] To rest, अल्लीन रोग Disease 157. 140. रोमंच [ रोमाञ्च ] Horri- लेव [ लेप ] Besmearing, pilation 67, 103. रोय [ रुद् ] To weep, लेस्सा [ लेश्या ] Colour रोयतो 68 or development of the soul, 7 (prose) लक्षण [ लक्षण ] Sign, लोअ ( य or ग) लोक mark,75, 194, People;world, 42,90, लग्ग [ लग् ] Tocling to, 93,96. विलग्गिऊण 68, लग्ग 27, 120. व ( ब्व) [इव] Like, लच्छी [ लक्ष्मी ] Splend. similar,See under ब our 10. वा (य) [यत ] Vow, लज्जा Shame, bashful- 65, 116, 186, 192. ness 36 189.

·वदर Glossary 81 वछिन [वान्छिन] Desire घड [ वट] The Bantan 78 tree 13,24 चतर [व्यन्तर] A class of चिट्ठ [वृध causal ] To semidivine beings 29, 40 gros, भिवडेउ 50 वण [ वन ] Forest 18, -Vवट [ यन्द् ] To adore 23, 30, 48 short ( prose) form for वाणमतर बदसु 64 वदित्ता 7 ०व्यन्तर 151 (prose) वदिय 153, पणिय (य)[ यणिक ] 165 बदण 102 Merchant 76, 83 84 घस [ वश] Bamboo वण [ वर्ण] Colour 75 वाग [ यल्गु] Talk 101 वथ [ वस्त्र] Garment, वच [५] To talk बुन्छामि 69 (योच्छामि) 1 यत्यु [ वस्तु ] Thing 38 यच [व] To वद्धमाण [वर्धमान ]Name move पञ्च 42 वचए of Mahavira 12 99 पञ्चसु 78 यम्मह [ मन्मथ ] Cupid न्छ [पन्स] Calf 67 99 वस्न [ वन ] Thunder- वय [ यद् ] To talk bolt, 10, 181 A nail gurt 1 (prose) for fastening the body 7 (prose) पय (अ) ण [वचन] Vord, 'वनविद् Crusal passive] 22, 23 29 32 41 54, 50, 68, 103,100 To be beaten वजह 121 119, 159, 176, 190 य जरिब [कथित ] rold वय (अ) ण [ वदन] Face, 65 mouth 32 यज्जिम [ चर्जित] Free यर Best, excellent 96 from 47 118 चल्लह यल्लम] Dear 125. to ·. 82 Glossary -Vवस् [ वस् ] To dwell, वाहण [ वाहन ] Ship, वसंत 7,7 (prose) boat, 83. 193, यसइ; 170. यस [ वश ] Control, वि [ अपि ] Too, also Influence, 31,33, 130. 7, 23, 45, 51, 55, 56, Vवह (वह ] To bear 57. 77,78 140,141, etc. वहण [ वहन ] Boat, 78 विअक्खण [ विचक्षण ] वह [ वधू ] Woman, Clever, 75. wife, 29. विउव्चि वैक्रियिक] Name घाइज्जन्त [ वाच्यमान ] of a Namakarmapra. Being, read 198. kriti 181. घागर [ व्या+कृ ] To विओ ( यो ) ग [वियोग] expound वागरेइ. Separation, 37, 65, 135 वाघाय [व्याघात]Obstruc. tion 7 (prose). विगार [विकार] Change, 129. वाणिअ (य) (वाणिज) Mer./विचित् [ विचिन्त् ] To chant, 73, 85 aruft speech 19, 154. think, विचिंतह 76 वामण [ वामनक विचित्त [ विचित्र] Won- Dwarf 127. derful; 22 Vart a Caus]. To prohi- विजय Place of victory of a Chakravartio bit. वारेइ 160 वास । वर्ष ] Continent, विज्ज [ विद् Passive ] 145, 146, 148. 168 [ वास ] Restdence 7, 15, 169, To bes विज्जए 116. 193. विणय [विनय] Courtesy, वासुदेव वासुदेव] Krishna, humility, 98, Name of Divine विणास [ विनाश ] Debeings, 11,51. struction 97.

·wipe off. 66 Glossary 83 रिणिवेस [ वि+नि+ विश् । विलस् [विलस् ] To caus. ] To place; shune, चिलसंति 35. विणिवेसए 71, विणि- | विलूह [ वि+रूक्ष् ] To वेसिऊण 29. वित्ती [वृत्ति ] Condition, विवज्जिा (य) [विर्जित 138. Avoiding. वित्थार [ विस्तार ] Ex. विविह [विविध ] Manipanse, details 50 fold 77 विदेह Name of a sacred विवेग [विवेक] Discriplace, 145. mination 98. विमाण [विमान ] Hea. विसण्ण विषण्ण ] Deven, mansion 93,175, pressed, downcast 54, विमुच् [विमुन्] To leave 55. aside, विमुत्तु 36, 188. विसय [ विपय ] Worldly विम्हय विस्मय] Wonder; object, 36,99, 129, 27. 130, 131, 159 विम्हिा (य) [ विस्मित ] विसाय [विपाद] Grief, Wonderstruck, 41, glooni; 57. विधार [ विचार ] Thou- विसेस [विशेष ] Special. ght, 98. इविहर [विह] To move, वियार[विकार]Change. 29 विहरइ 92 विहरंत 48, पिरत्त [ यिरक] Averse, 147, 150, 187. विह indifferent to, 129, रन्ति 47. विरत्तत्तण 131. विहि विधि] Fate, 09 face Separation; 59. 110. बिलग्ग [ विलग ] To विहिम [विहित ] Made, cling, चिलग्गिऊण 68. celebrated, 3, 189. ity 102, 188 ·own 84 Glossary चोर Name of Maha. स[स्व ] One's vira 4. 54; Wealth 62. -वीसम् [वि+श्रम् | To सअ [ शत ] Century,7 take rest; वीसमिऊण, (prose), 42, 89. 180. सई [ शची ] Wife of Indra 99, आयु (वो) च्छ [व] To speak, वुच्छामि 1 संकर [ शंकर ] God वुत्त [ ऊक्त] Addressed Siva, 11. 175 संखित्त [ संक्षिप्त ] with- वृत्तंत [वृत्तान्त ] Informa held, withdrawn 7 tion, 34,5 ( prose . वेअ (य) [वेद ] Sena संगम Union 45. tion, 177 संघयण [ संहनन] Body, वेअ (य) [ वैताढय ] 7 (prose ); Name of a Namakarmaprakri- 164 167, 168 वेमाणिअ (य) [वैमानिक) सजम [संयम] Self-restramt, 117. वेरग [वैराग्य] Averston संजलण [ संज्वलनकपाय] Name of a Mohaniindifference; 197. ya Karmaprakriti 177. cies of gods 17. सजाय [संजात Become, वेस [वेप] Dress 188 176. वेसाली [वैशाली ] Name संठाण [ संस्थान ] Sta. of a city 94. व्व [इच ] Like. 54 97, Namsharmaprakriti 106,187. 181. Name of a mountain, tu, 181. Denizen of Vimana 151. वेलंधर Name of a spe ture, Namc of a ·188, 194 Glossary 85 संतुट्ठ [सन्तुष्ट ]Delight- सग्ग [स्वर्ग] Heaven 6. ed, pleased 79 सच [ सत्य ] Truth 94 संदेह Doubt, 29 सहि [पष्टि] Sixty 146. सदोह, Collection, 26 स? [ सार्ध] Half more. सधाण [ सधान ] Link. 104 ing together, 51, 52 सतरि [सप्तति] Seventy, सपत्त [संप्राप्त] Got, 165. 146, 147. संपआ ( या ) [ संपद् ] सत्त [सप्त] Seven, 10+, Wenith, 98. 186. [ सत्य ] Power, संपइ [ संप्रति ] At present 168, 169. सत्तम [सप्तम ] Seventh, संवध [संबन्ध] Connec 186 tion 46 सत्ती [ शक्ति ] Power सभरिअ (य) [ संस्मृत ] 35, 38, 62. Remembered, 176 सत्तू [शनु ] Enemy समाण [ सन्मान ] Hon- 160 our, 111 सत्य [ सार्थ] Caravan, सवास [ सवास ] Co-resi collection of merchadence, cohabitation, सद्दहण [ श्रद्धान] Trust, सविग्ग [ सविग्न ] Dis faith 159, 160 gusted 46 सद्दावि [ शद्वापित ] ससय [संशय ] Doubt,16 Summoned, 109 सफ [शत ] Able, pow मद्धि [सार्धम् ] Together erful 51,52. 7 (prose), 36 (proce) सरिखत [साक्षित्व] Wit. सम [ समम् ] With, nessing 126 together with, 92 सगास [ सकाश ] Vict समग्ग [ समग्र ] IVhole, nts,54 36 (prose) 8,34 nity 70.

·71, 101, 167. 86 Glossary समय (अ) [ समय ] समुप्पण्ण [ समुत्पन्न ] Occasion, moment, Arisen, 33. 180. समुल्लसिअ [ समुल्लसित ] समय [ समय ] Tenet, Beaming 32. principle. 115 समुवह् [ सम्+उद्यह् ] समण [श्रमण] Ascetic fo bear, समुन्वहइ 107. 155, 166, 183. समोसरी सम् + अप + स्] समर [ समर ] Battle To approach समोसfield 97. रिअ 150, समोसढ 2, समागअ (य) [समागत ] 14, 48. Come together, met समोसरण [समवसरण ] समाण [ समान] Similar, Approach, 3 151 154 सम्म [ शर्म ] Welfare, समास Brief exposi 81, [सम्यक् ] kind of tion 1 Darsanâvaranîya ka- समासीण [ समासीन ] rmaprakriti 177 Seated 64 सम्मत्त [सम्यक्त्व] Vow समिद्ध [समृद्ध ] Prosper of asceticism 91 163 rous 96 195 समीय [समीप ] Vicinity 20, 101, 174 सय [स्वय] Himself, 1 3 समुज्जल [समुज्ज्वल ] Re सयल [ सकल ] Whole splendent, 134 2, 57, 88, 96, 162 समुद्द [ समुद्र ] Sea 4 सयणिज [ शयनीय ]Bed, समुद्दिस् [ सम् + उद् + दिश् ] To instruct, सर [ सरस् ] Lake, 106 समुद्दिसइ 172 सरण [स्मरण] Remem. 100, 102 ·sion, 162. 172, 184 Glossary 87 brance; 33, 34,132, सहिस्सामि 39. 133, 176 सहस्स [ सहन ] Thou- सरणी [ सरणि ] Way, sand, 149 path, 6. साद [शद्र ] Sound 121. सरिच्छ [सदृश] Similar, सामग्गि [सामग्री] Provi• 137. मरिस [ सदृश ] Similar, सामिम (य)[ स्वामिन् ] Lord, 29, 44, 58. सरिसर सिर्पप] Mustard seed, 145 सामिणी [स्वामिनी] सरीर [शरीर ] Body, , Mistress, 55. 7 ( prose ), 35, 59, सायर [ सागर ] Ocean, 103. 154 सरुव [ स्वरूप ] Nature सारणी [ सारणी ] Cur- 58, 115. सलत् । श्लाय् ] To सावहाण [ सावधान] praise, सलहिज्जए 90 Attentive 40. सल्लिम (य) [शल्यित ] सासण [शासन ] Instruc- Priched, 59 tion 114. सयण [ श्रवण] Hearing. साह् [साध्] To tell, 40,108, 109, 15: 176. माहइ 1033; साहए, 57%3 सय [ सर्व ] All, 54, साइति 41 71, 75, 117, 125, साहारण [ साधारण ] 129,197. Name of a Nama सन्यत्य [ सत्र ] Etery. karma-prahriti. 179. where, 37, 158 सिंह (सीह ) [सिंह ] सह । मह ] To bear, Lion 97. rent, 71 159, ·. 88 Glossary सिणेह [स्नेह ] Affection, 54, 112, 119,सुणिऊन 32, 4, 6l, 63 105,सुणित्ता,194,सुणीह सिरि [श्री] Fealth, 198. 121, सुणेइ 197 सुणेउ सिरो [ शिरस्] Head, 76, 91, सुणेह 40, सोऊण 88. सिव [शिव ] Auspicious, beneficial, Liberal, 172, 196. सील [शील] Conduct, character, २,94, 190 सोस [शिष्य ] Pupil, 198. सुअ (या [सुत ] Son, 19, 135 सुकय [सुकृत] Vell-done, ment 31, 106 सुकुमार Tender 12, 87. सुक [शुक्र] Name of a heaven, 164, 173, 175 सुक [शुक्ल] IWhite, Kind of a meditation call ed शुक्लध्यान 191. मुक्ख [सौख्य ] Happi. ness, 99, 175 सुण [ थु] To hear, म-232, सुणंतु 155, 966, 105, 32, 152 सुत्त [ सुप्त ] Asleep, 100 सुत्ति [ शुक्ति । Mother of pearls 107 सुद्धत [शुद्धान्त] Harem, 140. सुद्धि [शुद्धि] Informa tion, search, 37 सुधा (हा ) Nectar 7, 154 सुपसिद्ध [ सुप्रसिद्ध ]} el known 14S. सुभ [शुभ ] Auspicious 35 सुमण [सुमनस् ] of a good mind, 166 सुमिण [स्वप्न ] Dream, 28, 100, 102, 103 सुय [ थुत] Scriptural instruction,123 132 सुर [सुर] God 1, 11, , 46, ·88. 88 Glossary सिणेह [ स्नेह ] Affection; 54, 112, 119,सुणिऊण 32, 44, 61, 63. 105,सुणित्ता;194;सुणीह सिरि[श्री] Wealth, 198. 121; सुणे 197, सुणे सिरो [ शिरस्] Head, 76, 91; सुणेह 40, सोऊण 32,152. सिव [शिव ] Auspicious; beneficial, Liberal, सुत्त [ सुप्त ] Asleep, 100. 172, 196. सुत्ति [ शुक्ति ] Mother सील [शील ] Conduct, of pearls. 107. character; 3, 94, 190. सुद्धत [शुद्धान्त] Harem, सोस [शिष्य ] Pupil, 198. 140. सुअ (य) [ सुत ] Son, 19, सुद्धि [ शुद्धि] Informa- 135. सुकय [सुकृत] Well-done, tion, search; 37. ment; 31, 106. मुधा ( हा ) Nectar 7, 154. सुकुमार Tender 12, 87. सुक्क [शुक्र] Name of a सुपसिद्ध [ सुप्रसिद्ध ]Wellheaven, 164, 173, known 148. सुभ [शुभ ] Auspicious मुक शुक्ल] White, Kind of a meditation call. सुमण [सुमनसू] of a ed शुक्लध्यान 191. good mind, 166. सुक्ख [सौख्य ] Happiness,99, 175. सुमिण [स्वप्न ] Dream; सुण [ श्रु] To hear; 28, 100, 102, 103. मुणंत 132; सुणंतु 155, सुय [ श्रुत] Scriptural मुणिअ 22, 66, 103, instruction;123, 132. 163, 174; सुणिउं 46, सुर [सुर] God 1, 17, 175. 35.

·Glossary 89 30, 38, 43, 81,93, 95 सुरमवण [ हरभवन ] Heaven, 100, 102 सुरभि Fragrant, Chaitra month, com, 30,67 मुरिंद [ सुरेन्द्र ] Indra, 99 सुरी Goddess 35 सुरोयण [ सुलोचन ] Name of a sage 14, 16, 19. सुवेल Name of a Vela ndhara god 17 मुह [ शुम ] Auspicious 95, 108 120, 190, 198 मुह [मुप] Happiness plezsure 36 96, 198 मुहम्मुमट ] Warrior, 97 मुहम [ सूक्ष्म ] Small subue 176 मूड [ सूनु | Son 12 मरखत [ सूर्यकान्त ] Sun-gem 74 अणि [णि or श्रेटि] Serial ascending order 133, 116 /सेव [ सेव ] To serve, सेवामि 82. सेस [शेप J Remaining, 180 सोग [ शोक ]Grael, 135 सोगधिय [सौगन्धिक ] Kind of gem 74 सो [ शोध}Tosearch, सोहत 88, सीदति 57 सोहा शोमा]Splendour, 26 सोहाग [ सौभाग्य ] Fortune, 107, 108, 128 स्थानाहन Name of an Angasutra 36 (prose) हस Swan 106 द्द [ दृष्ट ] Delighted, 103, 105 हत्य [हस्त] Hand 123. हर [] To take हरण 187 God S'ankara 130 eft God Vishnu, 130 हरिस [प] Joy, delrght,67.

·90
Glossary
[ ] To laughi FEST (UTFIT ] Below
AFU 21
underneath 20
( ) [ ] To be,
ER ( caus ] To re
(see under )
move, TT 89
[ ] Cause, rea
हिअ (य) अ [ हृदय
son 55, 184.
Heart 60, 90 105
हेमविल Name of the
preceptor of जिनमा-
feet lujury, killing, 112 forei 198
Hints
1 [ ] Rectangular brackets include Sanskrit
equivalents
2 () Brackets indicate alternative forms
3 w Root signs indicate roots
4 अनुस्वार is read for परसवर्ण 1 Prakrit words
5 Words beginning with or or I are uniformly
looked upon as words beginning witho
6 The Sanskrit form is not given when the
Sanshrit and the Prakrit forms coincide
7 Pronouns such
as partes e, gure and in
declinables such as u and afu are not given
in the glossary

·" " . " . " Errata. Sanskrit Introduction, p. 4 line 19 read आदर्श for आदश p.6 line 26 स्यादिति for स्यादित p.7 line 3 यहिन for वहिन p.. 18 वैक्रमीयवर्ष for वैक्रमीयवप p.8 16 निश्चेतु for निश्चतुं p. पर्यन्त for पयन्त English Introduction. p. xi line 19 read books for books Text. p. 2 line 12 read यंमचेर for यमेचर p. 21 णमंसह for णमसर P. 22 अभिमुद्दे for अभिमुहे. p. 7 3 for दणं p 11 7 अवलोऊण for अपलोइज्य. कम्माणुसारेण for कम्माणुसारेर्ण p. 14 19 सुपसिद्ध for मुपसिद्ध 10 उप्पण्णो for उत्पनी p. 16 16 भद्दासणो for भद्दासणे P. पयासेंति for पयासेंति p. 17 6 read of along with the next line. p. 18 6 मुणियर for मुणियर पमतमणो घणो जणी p.24 8 से for त p.25 ममुद्दिसर for ममुहिसह p.25 19 थी] for थोणं P. 26 11 पुत्ताउ for पुताउ " " " " " P.13 " " P 16 " " . " " P 23 " " " " " " ·p.28 " " " " p 30 p 31 P.32 p32 " omit त. . , " . P. 8 P. 19 " " P.20 " 92 Errata 14 omit य 15 Omit T 10 read दुर्लभोप्येप for दुर्लभोप्येप 9 स त्ववलोकित 9 शुत्वैतइष्ट for श्रुत्वैतनष्ट 21 Notes p 1 line 9 read grammar for grammer n 11 चित्तसमाहाण for चिसत्तमाहाण P 4 24 Omniscience for Liberation 17 possessed for possessod 3 the वलदेवs were the elder brothers etc निबन्धात् for निबन्धात् 8 root for soot p 23 7 अन्तशुभाध्यवसायो. 5 Indrâns for Indranı. P 16 stayed in the house 17 go to a good existence p33 under the influence 7 दुर्ललितम् for दुललितम् 11 मानिक for घमानिक p 43 14 नपुसकवेद for नपुसकवेद P +4 13 existences for exitences P.. 17 herceness for fiercesso p 46 10 आवश्यकमूत्रनियुक्ति for आवश्यकसुत्र P 22 आवश्यकसननिर्यक्ति for आवश्यकसुन English Translation P 7 13 rend she for Sbo p30 17 them, p 21 " " p. 30 32 " S " " p33 P. 38 " " " " " " " "

·Kummaputta-Chariam
(The Story of Kūrmāputra)
are
Aſter bowing down to Vardhamana Suami
whose lotus-like feet saluted by heads
of demons and gods, I shall briefly relate
the life of Kummaputta ( the son of Kurma)
(1) Once Vardhamana Juna entered the temple
of the Yahsha named Guna, in
the garden
Guna-Silpaha 10 the limits of the excellent
city of Rujagriha where all prominent people
Ired within the limits of the lass (2) The Gods,
thereupon, constructed there the Assembly Hall,
which led to the elimination of many a sinful
act and which wis refulgent with the lustre of
three ramparts respecta ely made up of excellent
gems, gold and silver (3) Proſound as the sea, and
possessed of body resplendent like gold the
valiant (Vardhamina) took his seat there and
began to expound Religion which is very attractive
being characterized by the four
constituents,
charity and others (4) (He said) -The Religion
is of four kinds by virtue of its four constituents
charity, austerity,
character and thought,
out of which thought should be looked upon

·2
the
Kummaputtachariam
as the most powerful (in its results) (5) Thought
(of the purest kind ) is the boat to cross the
sea of worldly life, thought is the road to
cities of Heaven and Liberation, thought is the
Chintamani (desire-yielding) gem, yielding things,
thought of in their minds by the faithful, however
difficult to obtain they may be (6) It was by
reason of pure thought that Kummâputta who
conceived the Truth, obtained Perfect Knowledge
although he had not taken to the actual life of
monks and was staying in his house (7)
At that time there lived the seniorrrost
pupil of the Lord Mahâvira, named Indrabhuti,
a houseless monk, known as Gautama by his
family name, xf seven bands tall ļ, of a stature
measuring equal in the four distances, possessed
of a bodily frame with bones held up by broad
bone-pieces fastened by hard nail-like bones,
fair in complexion like a lotus or like the line
on the touch-stone of a piece of gold, of fierce,
resplendent and great penance, x[ noble, terrible,
of terrific qualities) of terrific austerities, living
a life of very hard celibacy, regardless of body,
* The rectangular brachets
meanings of important readings noticed in the
manuscripts
contain the

·English Translation 3 holding contracted (1 e, in full control) the last mass of the flash (of his penance ) possessed of the knowledge of the fourteen Puria books, endowed with the four knowledges [ holding sway over all the lettets of the alphabet] sur rounded by five hundred houseless monks elevating his soul by frequent obser ances of Shashtha fasts [ and trying to realise by intuition the coul by self-re traint and penance of sitting in a posture of meditation with knees upwards and head downwards in a place not far away fron Divine Mahavira At that instant the sage Gautama had faith, doubt and curiosity produced sprung up and risen in his mind ] He started by getting up Having done it, he went to the place where Divine Mahasira was and having approached Divine Mahavira, he mored reverentially round him thrice Having done it he bowed down and greeted him Having done it, ( sitting neither far away, nor very near in his front, and waiting upon him with reverence and with hands. folded ] he said the following- Divine Sır, who was Kummaputta and how did he, res ding in his house, obtain the infinite, unexcelled, un obstructed uuveiled, full, complete and excellent Kevala hnowledge and faith? Then the Divine monk Mahavira expounded by a voice which

·4
Knmmaputtachariam
extended to the distance of one Yojana and
which was pleasing like nectar as follows
Gautama, hear with concentrated mind, the
whole of the wonderful life of Kummāputta about
which you are making me
a query. (8) In the
continent Jambudvípa at the centre of the holy
region of Bharata, there was the city named
Durgamapura which was a principal city in the
world (9) There king Drona who excelled the
Lord of the day by the splendour of his glory,
was ruling over his kingdom without any trouble,
being always free from enemies (10) Thathing had
the principal queen named Drumâ who was to
hım as Uma to God Sankara, or Ramâ to Visu
deva (11) They had a son named Durlabha, very
delicate, surpassing Cupid by his lovely appearance,
a mine of virtues and a support of many people
(12) That son, by the foolish prids of his royal
birth and youth, used always to enjoy himself by
tossing up lihe balls in the shy a number of other
princes ( 13 )
One day there came to his garden named
Durgila one Kevali preacher named Sulochana
(14) In that garden there always stayed a female
Yahsha by name Bhadramukhi, having her
residence in an under-ground palace underneath a

·English Translation 5 lyas a me Banian tree famous by the name Bahusala. (15) Having saluted with ardent devotion the great preacher Sulochana, endowed with the lotus of Kevala knowledge and capable of renoring doubts, she put to him the following question -(16) Divine Sır, in my previous existence I woman by name Manavati, an object of enjoy ment to the Velandhara God Suvela who loved me as his life (17) At the expiry of that life of mine, I became a Yaksha female named Bh idra mubhi in this grove, Kindly, tell Divine Lord, where and in what condition my husband is born. (18) Then the omniscient sage named Sulochana says with a sweet voice-"hear me, good lady, your beloved husband is bora this very city as the son of the King Drona, Durlabha by name, who is very difficult to be approached." (19) Having heard it, the Yahsha female of an auspicious face by name Bhadramukhi, became full of delight and haviog assumed the form of the woman Månavati she arrived near the prince (20). Seeing the prince engaged in tossing up many boys she said to him with a smile " What is the use of this your play with these wretched fellous ? (21) If your mind is agitated for observing miraculous things, then follow closely' (22). Having heard these words, the III me

·6
Kummaputtachariam
prince ran after her with his mind disturbed with
wonder caused by her words, and she, too, running
in his front took him to her own grove (23)
Taken quite to the centre of the nether world
by a road lying underneath the Banian tree known
by the name Bahusala, he saw there an extremely
charming celestial palace, made up of gold (24). And
how was that palace ? It had its interior region
filled up with a mass of light shooting from the lines
of pıllars made up of gems, it
was variegated
with powerful rays proceeding from the line of
arches studded with jewels, (25) It disturbed (the
mental peace of) a number of people by the
sportive appearance of female statues placed on
the jewelled pillars, and it had its beauty en.
hanced by a number of windows decorated with
paintings of various types (26).
At the sight of that residence of gods which
excited wonder in the mind of everybody in
the world, the prince became extremely amazed
and began to think thus -(27). "Is this a
magical creation or is this witnessed by me in
a dream ? By whom have I been brought to
this place from my own city ?" (28) Having placed
on a couch the prince whose mind was disturbed
with such doubts, the Vyantara female requested

·8 Kummaputtachanam the four kinds of enjoyments has thus been stated in the Sthanânga Sutra -Co habitation has been described to be of four kinds with respect to gods -for example, a god may co-habit with a goddess or, a god may co habit with a lower female ( woman or a female lower animal) or, a lower male (man or a male lower animal) may co-habit with a goddess or, lastly, a lower male may co-habit with a lower female ? men were On the other hard, the parents of the prince who were always miserable on account of the loss of their son sought him everywhere, but could get no information even (37) How can a thing, removed by gods, be obtained by men for, there is a tast difference indeed between the powers of gods and (38) Then, by the parents, who so afflicted, the omniscient sage asked' Divine Sır, tell us kindly where our son is gone (39) Then, the omniscient sage said," hear with attentive minds and ears that son of yours has been removed by a Vyantara female” (40) They were greatly struck with wonder by the words of the omniscient sage and remarked—“how would gods take away a man who is so impure (41) For, it has thus been stated in the Scriptures-- was 27 2"

·10
Kummâ puttachariam
accompanied by them (48) The Yaksha female, on
the other hand, ascertaining by Avadhı knowledge
the short period of the life of the prince, asked
the omniscient sage with folded hands and with
great devotion -(49) "Divine Sır, 18 it possible to

·English Translation 11 questioned with tender words by the Prince- "Mistreess of my heart, why are you dejected at heart to-day !-(55) Are you troubled by anybody or is your order not obeyed by anybody, or, 15 it by any fault of mine that you have be come ill-affected at heart?" ( 56 ) Speaking nothing, yet carrying in her heart a load of serious paro, when asked, with pressure, she related the whole story thus-(57) "My lord, having known by virtue of my Avadhı knowledge your period of life to be short, I made inquiry of an omniscient sage who explained it. (58). This is the reason why I have got my body pricked with darts of grief Crooled being the ways of destiny how can I bear your seperation ? prince said Well, Valsha lady, do not be pained at heart Who would think of permanence in this life which is as fleeting as the drop of water ? (60) If you really bear affection towards me, then leave me, dear one, near the omniscient sage, so that, I shall be able to do service to my own self” (61) Ther, with the prince was taken by her near the omniscient sage, where, after bowing down to the omniscient sage, he took a proper seat (62) Seeing the prince after a long time, the IHO sages viz, the parents of the prince who were there 6 (59) The her power, ·reason 12 Kummaputtachariam began to weep bitterly on account of the strong filial affection ( 63 ) The prince too, who did not know anything, was specially asked by the omniscient sage well, pay your respects, prince, to these sagesyour parents-bitting here"-(4) The prince then asked the omniscient sage-" My lord how have they come to accept the monk's low?" and the sige too, related to him at length the whole separtion from the son etc, etc (65) Hearing It, the prince became delighted and horripilated with joy like a peacock at the sight of the cloud, or like the Chakora bırd at the sight of the moon or like the Chakrasaka See the Sun or, calf to see Its mother cow or, like a cuckoo to see the sweet fragrant spring season (66 67) Clinging to the neck of the sages, viz his parents and weeping he was consoled by that Yaksha female with sweet words (68) That Yahsha lady wiped the eyes of the prince bedimmed with tears by the shirts of her garment Lo I the working of the Great Delusiou ! ( 69 ) The Goddess left near the omniscient sage the was replete with excessive delight arising at the sight of his parents (70) Then the omniscient sage, Seeing that it was bird to like a prince who too ·English Translation 13 the proper occasion preached a religious sermon similar to the stream of nectar putting all of them under great obligation in the following words -(71) " That individual, who being capable of getting release, and having got human existence becomes careless in religious practice, drops into the ocean the Desire-yielding-gem which, in fact he has got (72) To illustrate this—In a great city there was once, a merchant skilled in various arts He studied at the house of the preceptor the book on the test of gens (73) By learning how to test gems that clever merchant came to know all the marhs, qualities, colours, names and whereabouts of Saugandhika Karketana, Marakata, Gomeda, Indranila, Jalahanta, Suryahanta, Masaragalla, Anka, Sphatiha and many other gems (74,75) Once, the merchant thought to himself what is the use of other gems, the Desire-sieldinggem is the crest-gem of all gems accomplishing as it does, the object of thought" (76) Then, for obtaining that gem he dug mines at various places but he was not able to find it with all his various efforts (77) Then some one said to him get into a ship and sail to Ratnadvipa there is the goddess named Ãs apuri rho will gile you your desired object' (78) He went to that ·14 Kunmaputtachariam 3 1S Ποι one 2S 15 Ratnadupa and propitiated that Goddess by twenty one fasts Pleased with that, she said unto him (79) Well good man, with what motive have I been worshipped by you He said This my effort is directed, O Goddess, to the acquisition of the Desire-yielding gem' (80) Then the Goddess said- Well dear boy, your store of actions in fact such an conducive to your welfare, because, gods too, bestow wealth upon men in accordanee with their actions' (81) Then he said If I had a store of meritorious actions where was the necessity to adore you ? You therefore, give me, please the come what may' (82) Then she gave to that merchant of gems the Desireyielding-gem and he pleased at heart, embarked the ship for sailing howeward (83) Seated on the deck of the ship when he came wellnigh in the middle of the sea the moon of the full-moon-night rose on the eastern horizon (84) When he saw the moon that merchant thought in his mind as to whether the refulgence of the gem was superior or that of the moon (85) With this thought he took in his hand the Desireyielding-gem and carefully observed with his eyes the moon again and again and the gem Over and over (86) While he was observing it in gem, then ·English Translation 15 that way, as his ill-luck would have it, there slipped from the palm of his hand into the sea that extremely delicate and priceless gem (87) Was it possible for him to catch hold of the gem, the crest-gem of gems, when it had fallen into the sea hoxer er carefully he made a search for it ?(88) Similarly, a living being, being entirely subjected to a lot ef mistakes, loses in a moment the human life which he obtains with considerable difficulty after hundreds of transmigrations (89) Blessed and virtuous, indeed are those who cherish the Religion of the Jina in their heart. It is their human life that is prused as endowed with fruit in this world” ( 90 ) Having heard this sermon, the Yah ha female accepted the Faith, while the prince took the initiation to the row of the monks, so hard to prctise, in the presence of the preceptor (91) The Prince studied from the revered old preceptor the Fourteen Pûnas, and practising hard penance, he moved in the company of his parents. (92) All the three-the prince and his parents observed the life of monks, and, as a result sent to the dandıra Vimana of the Mahâs'akra Heaven. (93) That Yaksha female, too, dropped down from Heaven and became the wife of hing Bhramara having got ·16 Kummaputtachariam the name Kamalâ and possessed of truth and character. (94) Afterwards, Ling Bhramara and queen Kamala, both, having followed the Faith of Jina and having auspicious thought at the time of death, became gods in that very Heaven. (95). There was the excellent city Rajagriha a splendid mansion indeed of excellent justice, full of wealth, corn and the like, and very famous on the whole earth (96) There ruled king Mahendrasınıhr, a lion as it were for destroying the elephants in the form of enemies, by whose very nape there was routed on the battlefield the line of the enemies. (97) There was his queen Kürmá lhe a goddess in beautiful appearance, and possessed of ornaments in the form of good qualities such as modesty, discrimination, thoughtfulness and others (98). They passed their time happily, enjoying themselves with various worldly pleasures like Indra and S'achỉ or like Cupid end Ratı, (99) A certain day, the queen was in her bed paitly asleep and partly awake, when she saw in her dream the wonderful and lovely mansion of the gods (100) In the morning, the queen got up from her bed and going to the king spohe thus with slitet words (101) “I wohe пр this morning after having beheld in my dream the Residence ·1/ English 'Iranslation. of Gods; that will be the special fruit of such a dream ?" (102).The king became pleased and gratified at this, and, with his body full of horripilation, spoke as follows according to his knowledge-(103). Well, queen, after full nine months and sevenand-a-half days, you sill get a son possessed of many auspicious sigos and virtues who would be, in fact, an eye to the world ( a friend of the world the Sun in fact in this world ). ( 104 ). or, a Having heard these words of the king and being pleased and gratified at her heart, the queen with the permission of the king arrived at her residence. (105). After having lived the life of a god, the soul of the prioce, full of well-achieved merit, got there into the womb of Kôrma just as swan into a lake (106). The queen bore an excessive splendour by virtue of that fætus just as a mine of gems with a gem or a mother of pearls with a big pearl. (107). By the innate power of the foetus and by the rise of her auspicious merit there arose in her the auspicious desire in pregnancy to hear about Faith and Scriptures. ( 108 ). Then, by the king there were summoned through his servants the Doctors of the Six Philosophies present in the city for speaking about Religion to Queen Kiirma. (109). All of them, after taking ૨ ·English Translation 19 first among the five Great Vows” (116) It is said in the Das'avaikälika-“The following has been pointed out by Mahaviraswami as the first religious item, viz, a complete abstinence from injury, which is nothing else but a self-restrained action regarding all living beings." (117) [lt is also observed in Upa des'amala-]"A man devoid of compassion towards the six groups of living beings is neither an initiated monk nor a house holder, he becomes fallen ſrom duties of monks; he is also fallen from the religious duty of (virtuous) householders 12, charity." (118). On hearing these words of the great sage which were similar to the rupibling of clouds, the peacock in the form of the mind of the queen obtained extreme satisfaction and joy (119). When the requisite number of pregnancy days was over, the queen, who had all her desires in pregnancy satisfied, gave birth to an excellent son on an auspicious day at an auspr. cious moment. (120) On that occasion there was sounded then the druim with sharp sounds, which roared with great noise in the courtyards of heaven, there proceeded the auspicious sounds of Bhungala and kettle drum, there was heard the Napheri with its novel sounds (121) A host of bards shouted lines of praises, groups of clever men with delight shoured blessing of long life, losely women ·at 18 Kummāputtachariam bath and making offerings and performing many wonderful and auspicious rites, arrived the Royal Palace with their respective books (110) Having bestowed blessings (upon the king and the queen) and being well received and honoured by the king, they exhibited their respective religious beliefs having occupied auspicious seats (111) After bearing the beliefs of other religions characterised by injury to living beings, the queen who was devoted to the Religion of 110a, became extremely dejected at heart (112) For, let one give charities, observe the vow of ascetics, let him master the Veda and the like, let him always meditate on gods and the like if he has no compassion, everything is of no nail (115) There can be no initiation no begging, no chanty, no austerity, no meditation, no life of sages where there is no compassion (114) let one Then there were invited by the king the learned Doctors of Jain Faith possessed of high virtues and they began to expound the nature of the faith-the essence of the doctrine of the Faith of the Jina - as follows -(115). The protection of the six groups of living beings verily constitutes Religion It is with this reason that the vow of abstinence from harm to living beings is placed ·English Translation 19 first among the five Great Vows" (116). It is said in the Das'avaikalıka-"The following has been pointed out by Mabâviraswami as the first religious item, viz, a complete abstinence from injury, which is nothing else but a self-restrained action regarding all living beings,” (117) [It is also observed in Upa des'amála-J“A man devoid of compassion towards the six groups of living beings is neither an antiated monk nor a house holder, he becomes fallen from duties of monks; he is also fallen from the religious duty of (virtuous) householders viz. charity." (118). On hearing these words of the great sage which were similar to the rupibling of clouds, the peacock in the form of the mind of the queen obtained extreme satisfaction and joy. (119) When the requisite number of pregnancydays was over, the queen, who had all her desires in pregnancy satisfied, gave birth to an excellent son on an auspicious day at an auspicious moment. (120) On that occasion there was sounded then the drum with sharp sounds, which roared with great noise in the courtyards of heaven, there proceeded the auspicious sounds of Bhungala and kettle drum, there was heard the Napherſ with its novel sounds (121) A host of bards houted lines of praises, groups of clever men with delight shonted blessing of long life, lovely women ·20 Kummāputtachariam to arm danced beautifully, thus was celebrated the birth festis al on the birth of the son ( 122 ) There was given by his parents to their son the name ' Dharmadera' in conformity with the pregnancy desire of hearing religious sermons which was a sweet one in consideration of his virtues. (123). There was in vogue another name Lørmåputra' for ordinary addresses in this way he had both the names true to their meaning (124) That prince, borne from arm and lup to lap by fire nurses, became dear to all (125) He studied all the seventy-two arts bimself with his own sharp intelligence, the teacher obtain ing no doubt the position of a simple witness (126) Horeser, as a result of his action of binding dou n and tossing up of the prices in his prevous existence he became a dwarf having got a height measuring only to hands. (137) Possessed of gracefulness and good luch, he attained to Jouth in course of time beastching the minds of young women by virtue of his unparallelled countenance (128). Everyone experiences in his youth various mental changes wrought by the objecis of sense, but, Kümmaputta, who knew the true nature of objects remained indifferent to objects of sense (129) Gods Han, Hara, Brahma ·English Translation 21 and others, all were subject to the influences of objects of sense; blessed indeed was Kummäputta who subjected in fact the objects of sense, (130). The vow of monks, which he had observed in his previous birth for a long time, became the cause of his indifference to objects of sense in the present existence even in his youth. (131). A certain day, when he was hearing the gospel expounded by the eminent sage, the prince bad the memory of his previous existence sprung up in him (132). Although as a result of his contemplating on the unsubstantial nature of the worldly existence by virtue of his remembrance of his past existence, he had occupied a place on the Ladder of Spiritual Progress of the Annihilator of actions, yet, on his.enagaging bimself in pure meditation and consuming the unbearable mass the fuel of actions by the fire of meditation, there arose in bim the infinite, resplendent Omniscience. (13, 134), He thoughi-" If I would take to the rigid life of a monk, there would certainly result the death of my parents who would be pained by the separation from their son.'135). Consequently, although he was in possession of the lotus of Omniscience, yet, on account of the pressure of

·23
Kummāputtachariam
his parents, he remained at his house observing
mentally the life of monks (136) What son is
lihe Kummaputta devoted to the feet of his
parents, who, although omniscient, remained long
at his residence out of compassion for them?
(137) Who, other than Kummâpntta is blessed,
who for the enlightenment of his parents remained
incognito at his residence although possessed of
Omniscience? (138) The fact that the safinite
Omniscience arose in the case of Kummāputta al
though he stayed in his house, was nothing else but
a powerful working of his pure mental condition
(139) It was on account of his pure mental condition
that the sovereign Bharata who was so engrossed
in his harem got Omniscience, although he was a
louseholder, while he was actually sitting in huis
Dirror-house (140) Similariy, Ilâputra, living as a
householder, became omniscient by virtue of his
pure mental condition at the sight of some (two)
eminent sages roaming for alms whom he saw
while he was occupying the top of the Biniboo
(141) In the same way, there arose Omniscience in
the care of Ashadhabhůl! - hile he was enacting
the part of hing Bharata as result of his
extremely puse mental condition although he was a
householder (142) It should be hnown that tbere
exists as much difference between the materia)
2

·English Translation
23
worship and the mental one as there exists between
the Meru mountain and the mustard seed (143)
By material worship a man can go at the most to
the Achyuta Heaven, while by mental worship
he may get Absolution with a
one Muharta
even (144).
There are situated in the human world
only five Mahavidehas (holy places ) in each
Mahäudeha there are thirtytwo holy places named
Vijaya (145) By multiplying thirtytis o by fire, the
Vijaya places in all become one hundred and sixty
By adding to these the fire in Bharata and the five
in Airavata, the holy places in all become one
hundred and seventy (146) (One for each holy
place ), there can be at the most one hundred and
seventy Jinas at a time All this has been said
merely because there arose an occasion for it
now hear about the direct subject matter in hand
( 147 )
In the holy place Mangılåsati Vijay a situated
in the famous Mahavdeha there was a city by
name Ratnasamchaya abounding in tealth and
corn (148) In that city the soi ereign king Devaditya
who excelled the Sun in fustre, ruled over lus
kingdom by enjoying himself in the company of
Bixtyfour thousand beautiful ladies (149) A

·24
Kummaputtachanam
certain day, there arrived in course of his move.
ments at the garden of the city which had many
excellent trres, the Prophet named Jagaduttama
(150) There was prepared the reception hall by the
Vaimânika, Jyotishha, Vyantara and Bhavanapati
gods which was lovely by its three ramparts
made up respectively of gems, gold and silver
( 151 )
The sovereign king ou having heard the
arrival of Jina became delighted at heart like the
Chakravaka bird on the rise of the Sun and he
started with his retinue for paying his respects
(152) Haviag moved round the Prophet chrice,
heeping him to the right, and having bowed down,
he sat at the appropriale place sath folded hands.
(153) Then the Lord, 11th a voice which was as
sweet as nectar and which was the sole boat to
cross the sea of worldly life, preached the Religion
to the faithful devotees -(154) "Hear ye, devotees,
the embodied soul, getting out with difficulty from
the store-house of souls, obtains, the life of a
human being after many existences. (155) Having
got the human existence, it is difficult for a man
to get the conntry of the Aryas which is difficult to
secure, as many men are born in ſimilies of
Dasyus and Vllechhas (156). Even after being

·English Translation
25
born in the region of the -Aryas, it is difficult to be
endowed with sound senses as generally no man
is seen with body entirely ftee from diseases.
(157.) Even after being possessed of a healthy
body, it is difficult to get an occasion of hearing the
Jain Faith, as there are not seen everywhere
preceptors who are sages endowed with high
virtues. (158). Although an occasion of hearing
Religion is obtained, it is difficult to have faith
in the precious preaching of the Prophet, as
there is seen the majority of men with minds
engaged in worldly talks. (159). Even after having
faith, practice is held to be still more difficult, as
the great enemy in the form of carelessness prevents
a man from actually doing the religious actions.
(160). For, Carelessness is the greatest hater,
Carelessness is the greatest enemy, Carelessness is
the greatest thief-waylaying a man on the path to
the city of Liberation: Carelessness, lastly, is the
path leading on to hell. (161)."Blessed indeed are
those, meritorious indeed are those, who, having
got all the requisites and giving up Carelessness
attain to the highest abode having observed the
life of monks ",'( 162 ).
On hearing this advice of the Jina sonie got
faith, some took to Monk's Life, while some

·English Translation 27 the sovereign king again asked" well Disine Sır, does an Omniscient sage live in his house *» The Divine Lord replied " he sticks to his house with a view to enlighten his mother and father". (170) Then the Aerial beings ashed - Durae Lord, is there Omniscience for us c” to which the Lord replied " you, too, will have omniscience ere long" (171) They again ashed" Thou, Divine Lord, who art a traveller on the path to the Blessed Abode, when shall we have Omorcience ? (172) On being thus shed the monh named Jagaduttama said "when Kummāputta will himself relate to you the account of Mahâsukra Heav en, at that time you will have Omniscience". (173). On hearing this, and having come to know the Religious truth (or tenets ), they became controlled in mind, word and body and having bowed down to Jina they approached Kummâputta and there all the four stood quiet near him, (174) They were then addressed by Kummâputta “Dear Sirs, the Jina has not verily told you what hind of happiness of residence in Heaven you experienced in the Mahas'ukra Heasen' (175). Being reminded of their past existences on hearing these words, the four Charana sages remembered existences and their previous ·26 Knmmāputtachariam meritorious people accepted mentally the partial observance of the Five Vows (163) On the other side, the embodied souls of Kamalâ, Bhramara, Drona, and Drumâ, who had already gone to Sukra, Heaven, dropped down and became Khechara beings on Vaitâdhya mountain in the Holy Bharata Region. (164). All the four, who had enjoyed themselves with various worldly pleasures and who had taken to Monks' Life as a result of the preachings of a Charana sage arrived at that very place and took their seats after paying their respects to the Great Jina. (165). On beholding them, the Sovereign king asked the Sovereign Lord of Religion -Divine Sır, who are these Charana pure minds and whence have they come here' ? ( 166 ). Then the Great Jina said " Hear, Great King, these are ærial beings who have come down here from the Vaitâdhya mountain to pay their respects to us" (167). Then the Sovereign asked “Divine Sir, is there at present any sovereign king or omniscient monk in the Land of Bharata which has got the Vaitâdhya mountain in it?" (158) The Jina replied - There is neither an omniscient the sage for a sovereign ruler at present in Bharata Land, but there is Kummâputta who is omniscient although a householder. (169) Then sages with an ·English Translation 27 the sovereign king again asked-.-"well, Divine Sır, does an Omniscient sage live in his house ** The Divine Lord replied " he sticks to his house with a view to enlighten his mother and father”, (170) Then the Aerial beings ashed — 'Daine Lord, is there Omniscience for us ? to which the Lord replied you, too, will have omniscience ere long". (171) They again asked-“ Thou, Divine Lord, who art a traveller on the path to the Blessed Abode, when shall we have Omarscience ?)' (172) On being thus sked, the monk ramed Jagaduttama said “when Kummâputta will himself relate to you the account of Mabásukra Heaven, at that time you will have Omniscience". (173). On hearing this, and having come to know the Religious truth (or tenets ), they became controlled in mind, word and body and having bowed down to Jina they approached Kummâputta and there all the four stood quiet near him, (174) They were then addressed by Kummåputta “Dear Sirs, the Jina has not venly told you what kind of happiness of residence in Heasen you experienced in the Mahás’ukra Heaven'. (175), Being reminded of their past existences on hearing these words, the four Chårana sages remembered their previous and Existences ·28 Kummaputtachariam mounted upon the Ladder of the Annibuator of Actions, (176) in The following is the description of the ascent on the ladder which the Annihilator of Actions climbs-He first annihilates the four varieties of the passions or Kashayas ( anger, pride, deceit and greed) which cause eternal transmigration, then the false faith, the mixed faith and the faith, then, the eight sarieties of the Kashayas which conie the way of the Fue Vows, then the neuter passion, the female passion, the six emotions and the male passion, then, the four varieties of the four passions which cause temporary excitement. (177) Then, he annihilates two varieties of Gati and trio of Anupûrvi, then four out of the five Jatılarmas from Elendriya upto Chaturındriya, then Ăråpa, • Uddyoty, then Storvarn and Sukshma (178) 7 hen he apnibilates the Sidharana and the Ipary åpta kinds of Nâma-potencies, then deep sleep, deep walking sleep, and somnambulism, and then whatever there has remained of the eight Kashayas-during the course of which he has destroyed all these latt ), (179). Then he, being much exhausted, stop> & while and when shere remain two moments only for his Omnisci-

·English Translation
29
ence, in the first moment he destroys sleep and
walking sleep and the following Nama-potencies,
viz. Devagati and Devanupûrvi, Vaikriya Sarira,
the Samhanana Karmas excluding the first, the
Samsthâna Karmas excluding his own Samsthana,
the Tirthamkara Nâmakarma and Ãharaka variety
of S'ariranamabarma, while in the second
moment after annihilating the five-fold jo navarana,
the remaining four kinds of Dars'anavarand, and
the five-fold Antaraya, he becomes omniscient
( 180-182 ).
Having mounted, in this way, the rising
scale of spiritual progress of the Anothilator of
Karma potencies, all those four monks became
possessed of Omniscience and having approached
Jina they took their seats in the assembly of
the omniscient (183) Then Indra who sat there
made the following question to Jagaduttama, the
Lord of the jinas, Divine Sır, why have you
not been saluted by these people ?" (184) to
which the Divine Lord replied. These have the
Intuitive Omniscience from Kummaputta It 18 on
account of this reason, viz, that they have got
Intuitive Omniscience, that I was not saluted by
them." (185) Then Indra again asked='When
will he be taking the Great Vow (viz the order

·English Translation 31 low of celibacy most difficult among all vows to practise in the same way it is most difficult to possess pure thought among all religious achievements (192) Beings, entitled to emancı pation, obtain Pure Intuition by the lovely pure thought even though they be staying in their houses çari quote ourselves as the best example to illustrate this fact " ( 193 ). ; we to Having heard this sermon, the parents too, who came to know the truth, observed the rigid life of monks and having their soul well exalted they obtained an extremely auspicious position (194). Many other persons, entitled spiritual elevation, heard those words of the omniscient, and, some of them adopted an attitude ſull of faith, some accepted the life of monks, while some adopted partial observance of the Five Vows ( 195 ) That preeminent Kevali Kummāputta, who thus enlightened many men, lived the life of a monk for a long time and eventually went to the Eternal Blessed Region, (196) That devotee, who hears this life of K’unmāputta which is conducive to indifference for worldly affairs, becomes free from all sins and becomes a recipient of unlimited happiness [ an object of happiness to Anantahamsa the writer ] ( 197 ).

·30
Kummaputtachariam
of the monks)?” The Lord replied that he would
take it in the third period of the seventh day.
(186) Having said this, the best of the Jinas
Damed Jagaduttama returned aud remained
glorious on the earth in his moiements dispelling
like the Sun, masses of darkness in the form of
ignorance (187).
Then the magnanimous hummaputta gare
up the dress of the householder and took that
of the monk, which specifically overcame the
troubles of the world. (188) With his mind free
from all taints, that best of the onniscient tooh
his seat on a clean lotus made up of cold by
the gods and began to delner his religio is
sermon as follons-(189) 'Religion is constituted
of four parts charty, penance, conduct and thought
but, among thm, thought is the most smportant,
being in fact, the most efficient medicine for
in 144picious deeds (100) Just as the bestowal of
calety of life is the best of all giſts, the omnisci
ence of all the five hnowledges, or pure medi.
tation of all meditations, in the same way (pure)
thought is the best of all religious things. (191)
Also, just as enticing potency (Johaniya Karma)
is the most difncult to eliminate, or, the tongue
most chift cult among all senses to control, or, the

·English Translation 31 vow of celibacy most difficult among all vows to practise in the same way it is most difficult to possess pure thought among all religious achievements (192) Beings, entitled to emancı pation, obtain Pure Intuition by the lovely pure thought even though they be staying in their quote ourselves as the best example to illustrate this fact" (193) houses, we сап to Having heard this sermon, the parents too, who came to know the truth, observed the rigid life of monks and having their soul well exalted they obtained an extremely auspicious position (194) Many other persons, entitled spiritual elevation heard those words of the omniscient, and some of them adopted an attitude full of faith, some accepted the life of monks, while some adopted partial observance of the Five Vows ( 195 ) That preeminent Keralı Kummaputta, who thus enlightened many men, lived the life of a monk for a long time and event. ually went to the Eternal Blessed Region. (196) That devotee, who hears this life of Kummāputta which is conducive to indifference for worldiy affairs, becomes free from all sins and becomes a recipient of unlimited happiness ( an object of happiness to Anantahamsa the writer ] ( 197 )

·32
Kuumaputtachariat
This short narrative is composed by Jina
Manikya the foremost pupil of the worthy blessed
preceptor Hemavimala which, being read by
people may live long. ( This short Darrative is
composed by the favourite pupil (Anantahasma)
of Jinamādíkya who had Shri Hemas imala as
his blessed preceptor ; read by people, may it
live long ). (198).