·जातकमाला।
खगुणातिशयोदितयशोभि-
जगदावर्जनदृष्टशक्तियोगः ।
First Edition
1000 Copies.
Printed by, Slanilal Chaganial Shah, at the Virvijay
P. Press Kalapur Tanl.sal, Ahmedabad
and
Ratilal Kosharlal Shah, nt the Virshasan P. Press,
Ratanpolo, Ahmedabad.

·BHR SN BBA VALLE 1 LIBRARY CONTENTS Subject 1 Foreword. i to il 2 Supplementary Preface 1 to 4 3 Proface i to vi 4 Introduction 1 to 46 Ō Text 1 to 44 6 Translation 1 to 48 ✓ Notes 1 to 131 8 Appendix I (Brief Outlines of the Story ) I to 10 9 Appendix II (Good Sayings in Sirisirivilalaha ) 1 to 6 10 Some Opinions on Part 1. 11 Errata 6 . ILLUSTRATIO. Shree Siddhachakraji or Varapadaji (The Circle of the Sired Oger or the Xide Drities) Yotes P. 74.

·जातकमाला।
खगुणातिशयोदितैर्यशोमि-
जगदावर्जनदृष्टशक्तियोगः ।

·Foreword Present edition It gives me much delight to get this occasion of writing a short foreword to the present edition of Ratnas'ekharasuri's Sirisiriyalakaha undertaken by my pupu Vadılal Jivabhai Chokshi BA (Hons) I was eagerly waiting for such an occasion for a long time ever since I began teaching Ardha-Magadhı in the Gujarat College ju 1923 Mr Chokshi has made a very appropriate sem lection as the book is one of the most important books in the story literature in Ardha-Mayadhi of the Jaroa, and if the receives & warm reception at the hands of the college-students and the general public, as it is expected to do, not only the editor will look apon bis efforts us amply rewarded, but the students and scholars will got a sort of confidence and stimulus to do vigoroub critical and original work in Ardha-Magadhi which is a koon necessity of the day on account of several roasons The Yag ovijayji Jaina Granthamala, the Agamodaya Samiti, the Atmananda Jadna Sabha, the Sanatada Jazde Granthamala the Ashitamataprabhākara Karyalaya and many other institutions have dona and are doing an invaluable service to the spread and popularity of the Jarna Literature and Philosophy in Ardha-magadhi and Sanskrit The editions brought out by these institutions have generally been authoritar ·Foreword ii tive, correct and reliable, They have been, no doubt, of considerable help to scholars and students trained in the modern western methods of criticism and scholarship sho by the use of these editions get their ground prepared for doing further work of exploring the vast field and doing research-Fork therein. The number of Jaina students and scholars trained in the western method is gradually increasing and side by side with it, it is natural that the appetite for critical apparatus should also be on the increase. Editions based on a critical examination of the Manuscript-material availablo ani! furnished with scholarly and critical notes and introduction are expected to quench the appetite, and it is no doubt a welcome feature that peoplo hayo tarned their attention por in that direction. The present volume will have, I bopo, i18 second edition more critical and scholarly as the editor rsprosses it in the preface, and it will be quite jastified and reasonable on my part to expect a school of critical editors opened by Jr. Cbokslu and his circle of friends in Almedabad doing #grat service to the Sacred Literature of tho Jainas in tho modern critical way. Gujarat College KV. Abhyankar, AHMEDABAD, Professor of Sanskrit & Tape 1933, Ardba-Nāgadbi.

·SUPPLEMENTARY PREFACE
( To Part II)
The following materials are been utilicen in
the edition of this book
-MS belonging to the Inanavumalas rı
Bhandar, Cambas It is
Fritten on paper,
35
leares with 16 lines of about 50 aksaras (letters) each,
with a blank space of aboat 1 sq inch in the
middle of each leaf It 19 dated Samrat lɔ11
(=1454 AD), Bhadrapada month no further in
formaation is grep in the Ms It is probably the
oldest Ms which fact 13 well supported br the
use of what is called padın äitä (1) eg for the
चदेण it rends हमचादण Our author Ratnasekhara
died in Samvat 1407-1408 and this Vs is dated
Samyat 1511 which means that it must have been
Sitten a century after the death of the author
But it is not so legbly and correctly ytten
Many letters are stained and displaced and certain
letters are written for others eg for a, Fe for I
etc There vre many incorrect rendings which will be

·2 Supplementary Preface. found noted in the foot-notes. It, however, seems to have been copied by an ignorant copyiet from a very correct and authentic copy because though there are many bad mistakes, it often gires readings which are quite correct, plausible and purely Prakrit, e.g. वल्लह, दिउलीमा, सुरलोपमुह- भायो, खणंमि संतो, मुहियार, सक्कारक्याइ, etc. It has sometimes very peculiar readings also eg. Tanks जालविणी, पुल्लिय, सुकणयाई etc. The insertion of the word that in St. 528 is quite redundant. It also omits two verses viz. Sts, 588 and 720 of our elition. Certain yords such as Fensa (St. 708), yt (St. 743) are also omitted. For double it reads answüra () on the previous lette: followed by single न e.g. विनवइ for विन्नवद. For म् also it often rends anusuāra () eg. 8511 for m. In it the fullstop lines and nos. of verees have been colourel with some red chalk. (The purpose of doing so in old MSs. evidently appears to be to enable the readers to at once mark out the endings and nos. of serses at a mere glance). -MS, belonging to the Vitivijayaji (Dālā) Bhandár also of Cambay. It is a modern copy written on paper, 46 leares with 14 lines of about 12 alsara much. It bears date Saniyat 174% (=1685 A.D.), Jäghasirp., Sudi, 5. It is a fairly 'ell-written cops showing signs of being the work ·Sırsıısalakaha. 3 of a pandit who possessed good knowledge of Praknit Thus it gives correct readıogs such as forrer to etc. and it has not omitted a single wordt or verse 4s in the case of VS F In it fullstop lines and nos of verses are written in red ink and the rest in black I received both the JISs and through the kindness of Sheth hastarbhai Amarchand, of Cambay, who readily offererl them to me for use. 20 po-The printed text of the Āgamolava Samiti, Surat It seems it has not taken notice of M$s of the type of which gives muy correct Prakrt forms. Its attitude cometines appears to be towards Sanskritism ie. instead of certain pure Pk. forms it has preferred those which resemble St. forms eg दिवुव्य (for दिउच्च), पञ्चह (for वल्लह) दिकरिया (for दिउलीया), उदर (for उयर) etc. Is it has been prepared after the consultation of many 115 it has been able to geve certain realidge which are not found either in Form or both e.g 27 (St 008) It has, however, inserted many unwarranted words eg ate (St 731), E (St 747) It has given Fire A correct Ph, form (In fi, & it 18 read as formas the only Sanskritisert form in ther) For I it generally reads throughout As expressed by Prof Abhyankar in the fore- ·Supplementarr Preface won and by me in the prefice, I have been able to go carefully through the MSc. Fig for the preparation of this part II nd I have burriedly gone through some more lids at the above-mentioner two Bhandārau of Cambay Hence the necessity of this Supplementary Preface' to Part II I must also tender here ins sincere thanks to muy frend Mr. B G Dhe BSc (Ist class) who kelperi me in various ways at the time of Part I as well as Part Il, but whose name I forgot to Inention in the preface at the time of Part I I should also thank Vcazis Ramnih P'. Kothari &Co, who readily undertook the publication Fork of this edition of Part II with a feeling of friend. ship. Vy thanks are also due to Manilal Chha, manlal, the inanager of the lirivijaya Printing Prese who did the work of printing this edition quickly word cfliciently. Jata Society, V J Chokshi B A (Flops ), Col.albhai Ambalal': bungalow, Sometime Dakshina Follow, To 26, Sutinivas, Gujarat College, Ahme labad, 5th June, 1933 Ahmedabad ·RAT YTHS BBATAN SN . . . LIBRARY Preface. TOS A word of explanation is necessary for undertaking the present edition of Ratnas'okharasari's Sirisirivālskahā. It is proscribod by tho University of Bombay es & text-book in Ardha- Magadhị for the First Year Arts examination, The whole of tte book contains 1342 stanzas in all, but in the presunt volume there are edited only 380 Sts.-Scs.378 to 757, thich form the portion prescribed for the F. Y, A. Examination of 1931. The idea of editiog this book entertained by me at the suggestion of my tevered prof. E, T, Abhyankar, under whom I passed the two most important and golden years of my college career, to whom I owo all my learning and scholarship, and who has always borne towards me fatherly love and affection by giring me invaluable help and instructions from time to time. It was under him that I learnt the most invaluable lessons of life. The most important qualities in him that attracted me most prere his sincerity, fatberly affection towards his pupils, simplicity of life,

·31
Preface
which 18,
and the capacity to take infinite pains
as somebody has said the first and the most
important quality in a gedios' In him I have
found an adeal Professor who has always seen his
welfare in the welfare of his students very
high ideal which only fow Professors can achieve
Hence it is that I take this opportunity, in this
abort preface, of paying my homage to my
worthy Guru by bending down my bead to
him in veneration But the 1998 said the better
Therefore, apart from the degression wbiob
can not be helped, I shall come to the subject
propor
Although I optertasded the idea of editing
this book long ago, I was not able to commence
the work soon on account of various distractions
and difficulties It was however, a few months
boforo, that I began the work in right earnest
The chief alm with which I undertook the work
was to enable tho University students to get
copies of it, there being very fesy copies of it
(published some years ago by the Āgemodaya
Samiti Surat ) available in the markot Another
considoration which goaded me to do the work
was tbo wide spread popularity and importance
of the book in the Jaida world, and the upp&r&-
llelod greatness of tho sabyact with thich it

·Prafaco deals. It disonsgos tho topic of the Narapada by giring as in bosutiful, lacid, and simplo Prakrit vorso, the lifo-story of king Shripala and his queon Mayavagundari, which the Jninas always cherish in thoir henris, especially in the days of the Ayambıla Oil Festivals, and which has coabled tho Jainas for agos to-gether to accomplish their spiritual welfaro. It is the story of king Shripala that has cronted a very high respect for the Natapada in the minds of the people; and it is the samno story that has purged the hearts of many of their sovoral impurities by exhorting them to practiso the Zyambila penance with great fondness and delight giving ap all attachinent to streetness and trate. There was a third considoration nleo vir. to niake this book ucolul to persons interested in the study of Ardon-liāgadhi and the Jains Literature, It is with these considerations in ries that cho work of cuising this polumo huu been codortskep. The tert bas been based mainly upon the printed test of the Aganodaya Samiti editinn, which is the most trusts orthy boing edited by the reverend Jaina Acharya Shree Sāgsrā Tandasfirishwarji ho has earned for himsolt the tide of Āgamoddbāraba' by his editios almost all the AGADIBS of the Jsinss and many ·Proface other important books which would hardly have been possible without his great learning and scholarship On account of Want of time at ny disposal and various other considerations I have not been able to go through the various Vanuscripts which are available at some Bhipdar as 'and Upas hraya: However, I intend to do this at a later date But in this volume I have given an exhaustive introduction, having collccted all available and ureful information about tho author, bis works his dato, his Gach chla, his predecessors and his pupils e c I love traced the origin of the story liternture of the Jainas and have explained the purpose otc of the author in writing it For the benefit of the students I have gon also a brief summary of thio portiou prescribed from tho story and at tho end of tho introduction I have instituted comparis in bat cen Sirivalakalia and Kummiputta 60 that the students mght havo A comparitiyo study of the two books. Over and above the introduction I buvo gsson a kord for Ford Laglish translation of tho toxt, and full oxplanatory, critical, and grammatical notes in English-which 13 a spocial foature of this book One moro special featuro 18 tho illustration of the Siddhachalra or the Natapada ·Preface which is given somewhere else in this book In the beginning there has also been given a short foreword by Prof K V Abhyaphar for which I am greatly indebted to him Hore I must also express wy gratefulness to Syt. Mobanlar Dalichani Desal BALLB Advocate who has furnished me with some valuable informntion about the author, his works, and predecessors etc My thanls are also due to Diyaubahadur KH Dhruva ulo helped me is understanding the metros that are discussed at the end of the introduction For purposes of translation and note, thero was taben at several places the help of the ra (1 e the commentary) published in the Āgamodaya Samiti Edition, the name of its author being nut definitely boowo In his Upod ghata in the Ayamodaya Samit. Edition, boss. ever, the reverond Acharya Sagaranaodası riji says that 'there 18 a belief that the stagit is Fritten by Shree Kshnakalyanahs (ft THT Fremur feafa tito"Some help has also been received for certain explanations and notes from some Janna Sadhus and friends My thanks are also due to Messrs B G Parelh, SA, Kapadia and Sarabbal Nawab who helped me in making fair copies of my original notes and trans-

·yi
Preface
lation, 10 examining proofs, and in procurig
certain boobs of reference, which rendered mo
an invaluable help in making the book ready
In time
I am also thankful to the Jaina journalist
Chinaglal Vathalal Shab alias Shroekonta who
is the manager of the Vira S'asana Printing
Press which is under the patronship of the
Virasama, the well-known Jaipa institution of
Ahmedabad, for doing the work of printing
quickly and efficiently I should also say, before
closing this preface that in spite of all the care
besog taken there might have remained some
mistakos for which the readers voald, I hope,
forgive the ed tor and correct them sympathe
tically In the end let me say that my labour
will be fully rewarded, if the readers are enabled
to understand, grasp and appreciate the story with
the help of the introduction translation and notes
and are inspired to cherish in their hearts
great love and adoration for the Desire-yielding
Tres-- Kalpataru of the Nayapada'
V J Chokshi
June 1, 1933

·Introduction
1 The story of Shripāla occupies & tory
The importanca important and prominent place
of the story
in the Story Interature of the
Jaipas lt 18 looked upon with such great reverence
and sacredness by them that it has become en
shrined in the hearts of all the Jøings-young and
old, from very ancient times Its popularity and
greatnes, can be seen from the zeal and dovo
tion with which they read in the days of the
Āyumbrla Olis and translate into action the
useful spiritual lessons which they learn from
the Räsa of king Shrpala or Shripala
Charitra, composed by the great Upadhyāyas
Vinayavijayajı & Yas ovijayaji and based on
our author Ratnasekharasürl's Sirisiriyalakaha,
the very test that is edited in this volume.
Its greatness can also be seen from the fact
that our author pats it in the month of the
Great Sage Gaatamaswami, the first Ganadhara
of Lord Mabayıra, who repeals it to the well
known Jalna King Sbrenzka who was an ardent
adherent of Janism. This is done, evidently,
not only to create an atmosphere of antiquity

·Introduction round the story, but to convey home to the readers the supremo greatness and importance of the topic with which it deals, implying that epen such a great sage as Gutamassani himself testified to it by emphasizing it to his devout follower king Sbrenika 2 But what is that great topic which makes The topic of the story also so great? It 19 the Navapada the Navapada the most sacred and significant expression in Jainism, which gives in brief the sum and substance of the whole of the Jane Religian It connotes the nine most important Padas or Dignittes in Jainisi consisting of Panchaparameshthi (the Five High Souls) -Viz the Aribanta (or the Tirthantara or tho Jina), the Siddhn, the Ãcbārya, the Upadhyaya and the Sadhu-and the Four-fold Religion consisting of सम्यग्दर्शन, म्यगज्ञान, सम्यचारित्र and a le, Right Faith Right Knowledge, Right Character and Penance. ( All these Nine Dignities are fully explained in notes on St 1.) The Panchaparameshtht are regarded as the 1909.8 (1 e, the establishers or founders ), the #110s (1, e. governers ) and retais (i, e. the propagators) of the various doctrines and principles of Jainism such as the Jipavichāra, the Nine Tattvas, the Karma ·Introduction 3 Theory and the well-known Syadvāds of the Jainas etc wbich creato in the hearts of the people & love for the Four-fold Religion mentioned above The Arihantas are the प्रवर्तकs, the Acharyas are the Arts and the Sadhus are the Tarehe Caltivating a true and firm Faith (271) in the line Dignities by undorstanding them, properly by studying their gunas or qualities etc is an indispensable thing to those who want to attain Perfection and reach Liberation Once & firm Faith is created in them and in the words and scriptures propounded by them, the Sziva ' obtains what 19 Laown as Bodhib ja or Samyaktva i o Enlightenment It is said in the नक्तत्वप्रकरण verses 51, 52. "जीयाइनवपयत्थे, जो जाणइ तस्स होह सम्मत । भावेण सइहतो, अयाणमाणेऽपि सम्मत ॥ सन्चाइ जिणेसरभोसियाह वयणाइ ननहा हुति ! इइ बुद्धी जस्समणे, सम्मत्त निच्चल तस्स ॥" 3 To enable and help the people of this world The three main 18 obtaining this Samyakiza classes of the Jivas or Bodhibija, thus making it easy for them to traverse the path of spiritual wel. fare without any hindrance and reach Liberation was one of the most important things that the Jaina feachers or Acharyas of old wanted to accomplish. For achieving this purpose, they ·Idtroduction thought it necessary to adopt different methods of imparting knowledge to different 'JIVAS' or souls according to their capacities of graspiog and understanding things. Hence they divided the souls into three main classes viz. Part or those who put complete faith in their pro ceptors and their preachings and always act according to their advice, (2) alararo or those who put faith in their preceptors and their preachings after giving a full scope to their powers of roflection and reasoning, and (3) चरितानुसारी or those who come to acquire Faith by reading stories and lives of great persons. We find even to-day that all the souls of the world fall under one or the other of these tbree main classes 4 As for the Shraddhanusaris, the Acharyas had no ankjety, for they always The origin of the have an inborn belief in the of the Jaidag Nine Dignitios etc As for the Tarkao ugaris, they (1 e, the Acharyas) have always pard proper attention to them for whom they have composed important Sutras and various other religious books which expound the principles of fundamental truth and discuss the questions which enable the soul to understand the true nature of this story literature ·Intindaction 5 worldy life, the greatness of Ahisma Dharma (Dod-jajary to any of the six kinds of living organisms) consisting of renunciation and ascer ticism, the nature of Karms which binds the soul and makes it wander in this miserable wordis oxistence, and the way in which its completo Destruction can be brought about-thus enabl. ing the sonl to yet itself completely released from the bondage of Karma and reach Final Boatitudo. Fully understanding and foiloring these principles, thu Tarkānusāris are enabled to accomplish their xpiricual welfare. They are thus the most intelligent and best of the 'jitas,' if a firm Faith be cultivated in them, and that is the renson why even to-day we food that the Jaipa Preschera-Sadhus always girea due importauce to them in the first half of their daily sermons in whiéb they propound the principles expounded by the Achāryas of old. Their namber is, however, greatly limited the Shraddhā. nusăris being met with in the world in a greater number than the Turkānasāris, Bat the number of the Charitanusāris is still greater, because the vast majority of humanity are always guided in their actions by hearing and reading stories and lives of great persons whose eramples they always follow. Bearing th:s ·6 Introduction in mind and wishing to do good to the vast majonty of humanity at large, the Jaina Achāryas of old attached greater importance to them and adopted the method of writing stories, and lives of graat persons which they call charitas, kathas, or kathan shas, ant akhyanas ote, and to-day also we find that the Jaina Sādhus reserve the latter half of their sermons for telling such stories or kathānahas composed by tha Achāryas of old and in expounding them in order to impart religious teaching and an owledge to the common mass at large who hear the stories with great attention and interest The voluminous Story Literature that the "Acharyas of old have pro luced is rich both in literary and didactio qualities, a special feature of which is the high omotions and sentiments with which they are leden ind the infallibility of their appeal to the hearts of the readers and hearers. 5. As we have sait the beginnin; Ratnas'ekharasari's Sırısırıyālakabā or The place of St. Tuvālakaba in Akhhayana, as it 18 called by the story litera. Gautam&swami, occupies & very ture of the Jainas important and prominent place in this Story Literature of the ·Introdaction : equally important lathas in Jainism such as the Story of Varadatta and Gupimanjari, the Story of Abhayakumāra, the Story of Ilachi putra, the Story of Karmāputra etc., bat this is in a way 'a pet story of the Jainas'. It is because of the greatness of the topic with which it deals. As the poet hi nself says, through the mouth of Gautamaswămi who says to ling Shrenika to whom he reveals the story, in Verse 36 "तो भणइ मुणी निसुणुसु, नरवर ! अमयाणयं इमं रम्म । सिरिसिद्धचकमाहप्पसुंदरं परमचुजकरं ॥" " Then the sage said :-ob, king I hear this beautiful story which is charming on account of the greatness of the Siddhchakra, and which excites great wonder (in our hearts )." The greatness ind importance of the story is also due to the literary and didactic qualities which it possesses, ·8 Introduction study it in the same light. The author himsell reveals his purpose of writing the story in the very first verse of the book where he says:- "अरिहाइनवपयाई, झाइत्ता हिअयकमलममि । सिरिसिद्धचक्कमाहप्पमुत्तमं किंपि जंपेमि ॥" Having contemplated in the lotus-like heart the Nine Dignities such as the Arhat etc., I shull speak a little about the most elevated greatness of the Siddhachakra ( or The Circle of the Sacred Ones )." While reading the story it also appears that the author wants to lay a greater stress on Bhava or extremely pure muntal condition and Ayambıla Penance. A stress has also been laid on the effect of Karma also. Moreover, by writing this story the author wants to show the superiority of the Jaina Religion over the Saiva and other religions, just as the Mahābhārata stories show the superiority of the Brahmanic Religion oper other religions. 7. The greatness of the Navapada has been emphasized in striking words Tho greatness of by Gautamaswāmi, the narrator the Navapada. of the story himself in verses 16 to 34 which are briefly summarized ·Introdaction on pages 30 and 40 of the notes. It is again further emphasized by the Sage Munichanda before King Shripala and bis queen Madanasundari in Sts. 190 to 194, 206 to 225 and 238 to 242. What does he say? He says that the propitiation of the Siddhachakra formed by the Nine Dignities is the only faultless and sinless remedy for removing all the pains, miseries and diseases of this world. It is the root-cause of all our happiness of this as well as the next world. In short, it is the One Supreme Thing which constitutes the very essence of the whole of the Jaina Religion. As the author says in St. 192:- . "एएहिं नवपरहि, रहिरं अन्नं न अस्थि परमत्थं । पपसुच्चिस जिणसासणस्स सबस्स अचयारो ॥" Hence it is due to the power of the pro. pitiation of the Navapada that many & soul were enabled to be emancipated in the past, are enabled at present and will be enabled to be so in future, and thus obtain the londship of all the three worlds by their attaining to the position of a Tirthankara or & Siddha. The Navapada is thus & Desire-yielding Tree which fulsts the desires of the minds of those who propitiate it. It is said to be the pery ·10 Introduction pagence of the Tenth Pôrya called Padyanurada and it has the power, if it is well propitiated, to enable us to accomplish the eight great Siddhıs or supernatural powers such as Anima (or the power of becoming as small as an atons }, Laghima (or the power of RBUDING excessive lightness at vuil etc ) He who p. Om pitiates it with pure meditation accompanied with penance accomplishes large destruction of Karma But thero is no wooder, siys the poet, that by the propitiation of the Siddhachakra all the great Siddhis etc. are accomplished, because by worshipping it is obtained even Moksha or Final Beatitude Hence it is that the poet says in verse 210 एय च परमतरं परमरहस्सं च परममत च । परमत्थं परमपर्य, पन्नत्त परमपुरिसेहिं ।' * This (1 the Siddhachakra has been declared by the Tırthankaras ( lit Supreme Beings ) to be the Greatest Truth (Tattva) the Greatest Secret, the Greatest Spell the Greatest Thing and the Greatest Paula' But stop and reflect Can each and every kind of man propitiate the Siddha chakra and achieve all these things ? 'Yo', says the poet Only that man can do so who is possessed of forgiveness, self-control and freedom from passions. Ho e ·Introduction 11 alone can become the worshipper of the Sidda chakra, while a man who 18 possessed of opposite qualit 198 becomes its insultor or Viradhala as ho 18 called Hence he who wants to be a true worshipper of the Siddhachakra, whether a monk or & householder, should make his miad totally free from passions and should observe pure celbacy and character, because he who worships it with an impure wind, tboazh its propitiator, instead «f bringing to himself his desired object and bappiness, undoubtedly brings bım misfortune But if person propitiates it with a pure mind and j£ any wicked person thinks of doing anything wiong to him, that wicked person, instead of doing so, brings wrong to himself Hence a person wishing to do good to himself should worship the Siddhn. chokra with a pure and delightful mind, keeping pure celibacy togethei with practising the penance of Āgambila fast and observing proper religious rites If he will do so with a pure mental condition, he will get all the prosporities even of gods and excellent buman beings, Even formidable diseases such as indigestion, consumption, fover, fistula, gout, yill come to him and if they have come to him before he propitiated the Siddhachakra they foyer ·Introduction will at once be destroyed. Moreover, by wor shipping the Siddhachalro he will suffer no misfortune such as slavery, servitude, having no art, having impaired or defective organs of sepse, blindness, a degraded body, a degraded family etc In the case of woman the misfortune of being no iked by her husband, being a poison maid, a whore, & widow, a barren women, & woman bearing & dead child eto will never come to her In short such as the greatness of the Navapada or the Siddhachakra that by worshipping it the 'ziyas' are always able to fulfil the desired objects of their minds, and there is no doubt about that Again such 19 the greatness of the Navapada, says the poet further, that by its propttiation all the evils such as wicked planets, demons, ghosts and witches etc of those high souls who are possessed of a pure mental condition, disappear at once Moreover, by the propitiation of the Navapıda all the dangers from water, fire, Berpents, and bessts of prey, the pains from poison and calamities such as excessive rain, drought etc and diseases such as plague etc, which bring dasth to the bipeds and quadrupeds all these do not romajn 18 the world Morooper, apen barten women get ·Intredaction 13 8008, even the childran of nindus (i.e. vomen bearing dead children) become alive and play with joy, the defects of the stomach disappear and all other kinds of misfortuno perish. Thus sach is the elevated greatness of the Siddhachakra or Mrvapada upon which the author bas based his whole story. 8. As regards the author, it is a matter of great pleasure that ye bave The author, his not to take the special trouble Dame, date, of going to any external Gachchha, predece«gors source for information about and pupils etc his namo or date as is often the case with regard to many Sanskrit poets like Kālidāsa and others. The author bimself has given us definito information about his name and date etc. in Sts. 1340, 1341 bere he says: "सिरिवनसेणगणहरपट्टपहहेमतिलयसूरीणं । सीसेहिं रयणसेहरसूरीहिं इमा हु संकलिया । तस्सीसहेमचंदेण माहुणा विकमस्स परिसमि । चउदसमठ्ठावीसे लिहिया गुरुमतिकलिएण ॥ From this internal evidence to come to know that the name of the author is Ratne. s'ekharasůri and that he fourished in the fourteenth century AD., as it is stated that ·14 Introduction ho composed Sirivālakahā in Sauvat 1128 1.0. 1362 A. D. Moreover, Ratna 'ekhara here states himself as the pupıl of Vajrasena and Hematil.ika and as we shall see later on, it is clearly stated in the last verse of our author's gurturisito TilaTf that Ratnusſekhard was the pupil of Vajraseda ard & successor of Hematilahu who as the Pattadhara-successor of Vajrasena. Our author here calls himself che pupil of both Vajrasena and Hematılaka only in order to shwi his respect for the latter, but as a matter of fact, he was the pupil of Vajrasena and a successor of Hematılaka. [The compound सरिवजसेणगणहरपट्टपहूहेमतिलयसूरीण is bolved by the commentator of Sirivālaka bà as follows "श्री वज्रसेनगणधराणां-श्रीवज्रसेनसूरीणां पट्टस्य-प्रभव- स्वामिनो ये हेमतिलकसूरयस्तेषां ( शिष्यैः श्रीरत्नशेखर pref#: ) "; thus making Ratnas ekbarasír the pupil of Hepatilakasliri. But from the facts stated above, this appears to be a wiong solution. The correct way of solving the compound is :-श्री घनसेनगणधरश्च (तस्य) पट्टप्रभु-हेमतिलकश्च तेषाम् i. e. तयोः (शिष्यैः श्री रत्नशेखरसूरिभिः)-and this solution is quite in keeping with the explanation given above. ] ·Introduction 15 From this internal evidence we also come to know that he had a pupil named Hemachandra This much is the important information that we get from our text. There are many other external sources also from which ne get some more useful and more definite information, In his work grayuretatavarafat, * our author Ratnas'ebharasûrı gives bis area as under:- " श्रीमद् वृहद्गच्छपयोजहसः। समस्तवाढीन्दशिरोवतंसः । प्रशापराभूत सुरेन्द्रसूरि। जर्जीयाज्जगत्यां गुरुदेवसूरिः ॥ १ ॥ तद्गच्छे स्वच्छमनाः समजनि जयशेयरो गुरु श्रीमान् । तत्पदृगगनभानु सूरिः श्रीवत्रसेनाद्वः ॥२॥ तत्पटनायकाः श्रीहेमतिलकसूरयस्तदादेशात् । श्रीरस्नोसरात्यः, शिप्यो लिसति स्म यिवृतिमिमाम् ॥आ Here the मूलपुरुप-देवत्रि ie. वादिदेवसूरि 15 mentioned, and the Gachchha 18 stated to be the वृहद्गच्छ As for the Brhad Gachchha sone explanation is necessary. It is a Salha or branch of the Mula Tupāgachchha and takes its origin from the famous Vadı Lavabari who defeated P.23. of * HB works are discussed on the introduction.

·16 latroduction the Digambara disputant by name Kumudachandra in the moyal cjuncil of Siddharāja Jayagınha of Gujarat in Samyat 1181 t Ho was the pupil of Munichandra the 40eth Pattadhara of the Yula Tapagachchha. He was born in Samvat 1143, took Diksha in 1152, became Acharya in 1174 and died in 1226 He composed & book called Syadvādaratnakara which gave birth to चतुर्विशतिसूरीशाखा * or TECN=85 which got its name from the big number of 24 Achāryas that were instituted by Vādi Depasiri He also converted 35000 families to Jainism and enlightened King Alhadans of Nagpur From all this, his great glory also, his चतुर्विशतिसूरीशाखा came to be known as Brhad Gachchha. Thus the author gives hg Gachchha to be i3 which later on came to be known 18 Nāgapuriya or Nagorz Tapa Gachchha The connection between these two Gachchhas can be understood from the following version † Cf Prabha yakacharitra 21 95 " चन्द्राष्टशिववर्षेऽत्र पैशाखे पूर्णिमादिने । आहूतौ वादिशालायां तो धादिप्रतिवादिनी ॥" # For their names see Syt Mohanlal Dalichend Desai's Gojarati work " Jaina Gurjara Poets » Part II ·Introduction 17 Padmaprabhasiri, the pupil and successor of Vädi Devabari, with the Permission of his preceptor went to the city of Nāgor in Sarvut 1177 and practisod hard and difficult pedance there and having preached religion to Alhädana, thoking of that city, made him a Jaina and the king being pleased gave him the Damne Nāgspariya Tapā Shrve Padmaprabhasari.' But though he was given this name by the king, no Nagapuriyu Tupā Gachchha as such came into existence in the time of Vādi Dovasuri. It was later in the time of Pārshyachandrasiri in the 16th century that he (i. A. Pārshvachandrasuri) described himself to be the successor in the list of the Brhad Gachchha Pattāvali and his Gachchha ras popularly called Payachanda Gachchha while thoso Gachchhavālas give their Gachchlia's name to be Nāgapuriya (coming, as we have seen, from Nagpur--Nāgor of Mārwad ) Tapā Gachchha. This fact is corroborated by the following liges of Chandrakirtisuri, who belonged to the same Gachchha of Pärshyachandrasuri mentioned before, which are taken from the safer of his commentary on Rājasekharasuri's Prakrit Chhanda Kos's:- "वर्षः चतुः सप्ततियुकरदशतै ११७४ रतीतैरय विक्रमाकांत् । वादीन्द्रमुग्यो गुरुदेवरिः सूरीधनुर्विंशतिमभ्यपिबत् ॥

·18 Introduction > ES तेषां च यो दीपकशास्त्रकर्ता पद्मप्रभः सूरिवरो बभूव यदीय शाखा प्रथिता क्रमेण ख्याता क्षितौ नागपुरी तपेति॥ Thus our author Ratnase'kharasůri belonged to the Brhad Gachchha which Gachobba later on came to be known as Nāgori Tapā Gachchha. As regards the Guru---preceptor and other predecessors of Ratnas ek harasüri wa have already got some information fron the age TS of hu works Sırısırı vālakahāand Tagore Airare already quoted hefore where he describes himself the pupil of Vajrasenasari and he became a successor of Hematılakastri who was the Pattadhara-guca-s or of Viljasenasūrı who became Ãchärja in Samyat 1354, as be seen from the following genealogy quoted from the book 'श्रीमनागपुरोय तपागच्छनी पडावली' ( published by Shree Jainn Yuvaka Mandal Office & Library, Shapala's Pole, Ahmedabad) 40. Junichandrasuri The 40eth Pattadhara Müla Tapagachchha Pattālalt. 41, Vadi Devasúri The मूलपुरुप or the first Achārya in the Vagapuriya Tapagachchha can of the Pattavali, ·Introduction 19 42. Padmaprabbasûri Author of भुवनदीपक composed in Samvat 1221, 43. Prasanda chandrasari 44. Gudasainudrasuri 45. Jayas'ekbarasiri Became Acharya in Sanyat 1301. 46. Vajrazenastiri Became Achürya in Samvat 1354, 47. Homatilakasûri 48. Ratnas'ekharasûri That our author Ratnas'ekharasari, tho 48th Pattadhara in the Nāyapuriya Tapi- Gachchha Patlarnli was the pupil of Vajrazonasuri, and that he became a successor of Homatilakasiri bocomes much moro dofinits from the following 3 pussagos tikon from his own works संवोहसत्तरि (संबोधसप्तत्ति), गुणस्थाणयकमारोह and लघुक्षेत्रसमालत्योपशवृत्ति rospectively. (1) The last vatha of TANT 18 :- संवेगमणो संबोइसरि जो पढेर भवजी मिरिजयसेहरठाणं गो गदा नन्थि संदेहो ॥ .

·20 " Introduction " पक्षे स्वगुरोनाम चितं श्रीजयशेखर इति । अर्था- प्रागपुरीय तपागच्छाधिराज श्री जयशेखरसूरेः पट्टस्थः श्री. रत्नशेखरसरिरिमां संबोधसप्ततिं चकार ॥ यदुक्तम् । श्रीमनागपुरीया तपोगणकजायणाः। ज्ञानपीयूपपूर्णांगाः सूरीन्द्रा जयशेखराः ॥१॥ तेषां पत्कजमधुपा. सूरयो रत्नशेखराः । सारं सूत्रात्समुद्धत्य चः सयोधसप्ततिम् ॥ २ ॥ Honce जयशेखर was गुरु but in fact was प्रगुरु (गु' गुरु), because in the प्रशस्ति: of सिरि- पालकहा, गुणस्थानककमारोहसवृत्ति, गुरुगुणनिशिका, ( 600 p. 24 ) the author clearly refers to धन- सेन as his गुरु (2) Inगुणस्थानकमारोहसवृत्ति theast verssis - इत्युद्धृतो गुणस्थानरत्नराशिः श्रुतार्णवात् । पूर्वपिसूक्तिनाव रत्नशेतरसूरिभिः ॥ १३५ ॥ Horo रत्नशेयररि's natute .8 morels givon but farther particulars are given In his own conimontary thereon ag undor कैरवृतः?-रत्नशेयरस्ििम-गृहदगच्छीयश्रीवजसे- नरिशिष्यः श्री हेमतिलकसूरिपट्टप्रतिष्ठिते धीरत्नदोसर- सूरिमिः स्वपरोपकाराय प्रकरणस्पतया मकरितात्यर्थः ॥ १३५॥ Here रत्नशेयरमरि definitely refers to himself as the pupil of water and a muccossor of मितिलपमूरि rho tho Pattadhara-800- eesror of यमसेनसरि. This face is further ।

·Introduction 21 rroborated by the following romark of Shrimad Sagarānondsûrishyaraji in his great to the Agamodaya Samiti Edition:- 'वज्रसेनसूरिपहपूर्वाचलप्रभाकराणां श्रीहेमतिलकसूरी- णामन्तिपदः श्रीमन्तोरत्नशेपरसूरयः" (3) In the मंगलाचरण of लघुक्षेत्रसमासवृत्ति the author says:-- " श्री यज्रसेनगुरवो जीयासुईमतिलकगुरवश्च चिन्ता- मणिरिव यन्नामसंस्मृतिदिशति मेऽभिमतम् । इतिकृतदेवगुरुस्मृतिधैर्ययलादल्पबुद्धिनाऽपि मया । स्वकृतक्षेत्रसमासस्य लिस्यते विवरणं किंचित् ।। Here Vajrasena and Hematilaka both are referred to and शेमसमास his ow work and the forentor thereon is written by him. In 162 gatha of क्षेत्रसमासमूल, Viz. 'चीर जयसेहरपयपाहि पणमिऊण सुगुरुं च ।' जयशेखर who was his tye is referred to. The last verse of the is "सूरीहिं रयणसेहरनामपहि,अप्पत्थमेवरइअंणखित्तविन्य। संसोहिअंपयरणं सुअणे हिलोए, पाबेउतं कुसलरंगमई पसिद्धिम्॥ wherein the author gives his Ratnasſekhara and in the last vorge of the commentary be also gives his name commentator as under " इति कतिचिद् द्वीपोदधिविचारलेशस्य विवस्त्यां सूरिः । श्री रत्नशेषरास्यः शास्त्रादुद्धत्य लिसति स्म ॥ name as the 3 ·22 Introduction all this discussion leads us to the following final conclusion:- Ratnase kharasuri flourished in the 14th century and was the successor of Hematılakasûrı and the pupil of Vajrasenasuri who was the pupil and successor of Jayas'ekharasûri of Brhad Gachchha which Gachchha later came to be known as Nāgori Tapā Gachchha, and that he i e tante had a pupil named Hemachandra who made a copy of Ratnas'ekhara's original composition of Sirivalakaba 9 Further information about the life of the author can be had from Syt. The life of the Mohanlal Dalichand Desai's author Guy work *Jaina Gurjara Poots" Part II P 759. From that we come to know that Ratnase kharaguri was born in Samvat 1372 and took Diksba (became a Jarua monk) in Samvat 1385 at the age of 13 He became an Acharya in Samvat 1400 and the Acharya-Pada was given to him in the city of Bilada. He was also given the title of Muthyandhakaranabhoman. He converted 1000 families to Jainism In Sanyat 1407, he enligntened by his preaching the Emperor Phitozsbah Takhalakha who has on the throne of Delhi, soon after which he died.

·Introduction 23 + 7 10. The important information about the works of Rampas'ekharasuri has been The works of the author. obtained from Sjt. Mobanlal Dalicband Desai's History of Jaina Literature' in Guj. Para 648. He has composed several important books as folloFs:-- 1. Siritalalaha ( Shripalacharitra ) in Prakrit in Samyat 1428 (the first copy was made by his pupil Hemachandra ). 2 Chhandalos'a (CT) in Prakrit Wherin several well-known Prakrit metres bave been treated with their characteristics and formations and treatment of ganas and matras etc, (A commentary in Sanskrit on this work has been written by Chandrakirtisüri of Vikram 17th century who was a pupil in the Succession List of the author. (Vide Buhler's Reports 4 No. 75, and Peterson · Reports 5, page 193 ). 9 Gunasthanakakranarola ( गुणस्थानक- WHITE ) with 4, commentary ( Heig: ) in Sariyat 1447 ( vide Buhler Reports 8 No. 376, Volaukar: Catalogue No. 1783 published by Jaina Ãlmānanda Sabbā Bhāyanagar, Pandit Hiralal Hansraaj Jamnagar, and Deochana talbhai Pustakoddhāra Fand No. 38 of Surat )

·24
Introduction
furturi are the gradations or Stages leading
to Salvation They are 14 in number as treated
in the Jaing Karmic Philosophy and they aro
dealt with in this work in Sanskrit verses with
Sanskrit commentary thereon
4 Gurugunasal-trınsıla ( Taurafferet)
which treats of 36 gunas of a TE in Prakrut
gathas, on which the author has written bis
commentary
This work is published by
the Jaina Ātmanand Sabha No 37.
5 Sambohasattar ( RTTERITO I सबोध
Hata ) which is a collection of 70 gathas or
verses in Prakrit which with the commentary
of yureati is published by the Jaina Ātmanand
Sabha No 53
6 Laghuhshetrasamasa with Svopagnavızarana
(लघुक्षेत्रसमास-स्वोपविवरणसहित) treats in short
the cosmology according to the Jainas based
on Malayagiris comwentary ( Published by
the Jaina Atmananda Sabha of Bhavnagar
No 46, the original with Gujarati translation
published 10 Praharanaratnakara Part IV by
Bhimsi Manek, Buria Building Pydhoni
Bombay, vide Velankar's Catalogue of Royal
Asiatic Society Bombay's Mss Nos 1592 &
1593, Buhler's Report 2 No 402

·Introduction 25 7 Siddhachakrayantroddhara (feruman) which is unpublished and is in a Ms form in the Pustalbhandar Chaniy, Bodares This, it appears, relates to the ja in respect of the form dealt with in Surigalakahā, of One more kad ono in 11 Before closing this topic of the author and his works etc Two Ratna'cekharaguris important point remains to be made clear Thero have been two Rataas'ekbarasurib-one our author about whom we have already di cussed everything, the 52nd Pattadhara 12 the Jüla Tapa-gachchha Pattarali, who fourished the 16th century, who was the successor and pupil of Munisundarasuri the 51st Pattadhara the Müla Tapāgachchha Pattavalı, who possessed the title of Balasaraswati, who lived as an Acharya from Samvat 1502 to 1517 and who was also the author of several works such as श्राद्धप्रतिक्रमणदृत्ति (Samvat 1496) थाद्धविधिसवृत्ति (Samvat 1506) arte (Samyat 1516 maya- समास etc It should be remembered tbat our author Ratnasekharasūri, who toas a pupil of Vajrasengsum of Nagor Tapagachchha and in ·26 Introduction tras a pupil of Munisundarasuri of the Aula Tapagachchha and toho flourished in the 16th century. 12. So far as is known to the editor, nobody has been able to trace the story Our author the of Shripāla to any other origifirst originator of the story nal source and in point of time Ratnasekharasuri's Sirivālakahā is the earliest story about Shripāla. If that is true, our author can be eaid to be the first Originator of the story. This inference is supported by the author's description of the Siddhachakrayantroddhār, by giving which he saved the Siddhachakrayantra from oblivion. Therefore, most probably Ratoasehharasūri's Sirivalahaha is the first and earliest composition on the life and history of King Shripāla, and it has become the direct or indirect gource of so many Sanskrit and Gujarati works which are composed ofen Opt) the 19th centary, 13. The following are the Sanskrit composi- Sanskrit compositions tions of the story of Shripāla. (1)Satyarāja Gani the pupil of Gunasamudrasúrı the pupil of Gunasāgarasûri of Purnima cachchha composed Shripalacharitra in Sanskrit ·Introduction 27 3 from Prakrit Siriyalakahā in Samvat 1314 (Manuscript in Kaira Bhandar). (2) Dharmasundarsuri alias Siddhashri wrote were sicufar it sapivat 1531. This betokons that there was a Shripalanatala, (3) Labdhisagarasűri of Vidhha apāgachohla composed Shripālskatha in Sanskrit in Saniyat 1557. (Refer to page 741 of the Jaina Gurjara Poets Part II No. 57 TOTETTC.) (4) Gnādavimalasûri of Tapāgachchha composed Shripālacharitra on the basis of Gujarati Shripalarāsa composed by the Upādhyāyas Vinayavijayaji & Yas'ovijayaji in San vat 173*. (5) Kshamākalyāna of Kharatargachchha wrote Shripalacharitra-vyakhya in Saparat 1869 which may be the commentary added to Prakrit Sirivālakahā of Ratnas'e khar as published by Devechand Lalbhai Pustakoddhara Fund No.66. (6) Apabhrans'a Composition: Sinhasena alias Raidhu composed Shripālacharitra in Apabhræns'a jo Vikrams 16th century. 14. The following are the Gujarati composi. tions of the story. There are Gujarati & number of them & detailed Compositions list whereof has been gathered from Sjt. Mohanlal Dalichand Desai's Jaina Gurjara Poets,' Part I & II, ·28 Introduction Part I, P. 58. (1) Grānasāgara composed Şiddhachakrarasa-Shripālrasa in Samvat 1531. Part I, P. 101 (2) Labdhısāgara has composed Shripalarāse in Sazivat 1557, but it is la correct In fact he has written Shripalakatha 20 Sanskrit in Samvat 1557 as already stated. (3) In Samvat 1651 Vadichandra (a Diganabara) bas written Shripalalyanakatha 10 mitation of the Swetambara Katha Part II P 17 (4) Vinayavijayajı & Yas'ovijayajı composed Shripälarāsa fin Samynt 1738 PartII P 73 (5) Gnanasagara 1726 86 (6) Jinaharga 1740 1742 (shorter) „128 (8) Mapavijiya 1702 „192 (9) Meruyijya 1722 ,,251(10) Lakshmivijaya , Maya-, 1727 nagundari rasa 255(11) Udayavijaya Shri 1728 pālarāsa ), J) » 88 (7) > 9 17 3 ) >) >> > > # Based upon our author's Sirivala kabā stand for composed, Shripālsrāsa and in Samyat, respectively. >> ·Introduction 29 ,294(12) Mānikyasāgara ), 1732 2) or 1 2) Shri-, - his papil Gnānasāgara ,,359 (13) Harakha Shri 1740 chanda Sādbu pālacharitra »,567(14) Jinavijaya 1791 pālacharitrarāsa Over and above this there are three more Gujarati compositions in Vikram 19th century, (15) Lalchandrs of K'harataragachchha composed Shripālarăsa in Samvat 1837 at Ajimganja. Rupomuni of Lonkāgachchha composed Shripālachopai in Sauvat 1856 at Ajimganja. (17) Udayasoma of Laghutapagachchha composed Shripälarāsa iu Sanavat 1898. 15. The brief outlines of the story of King Sbripāla, as given by our author Rainas'eklarasûri, are as follows. In the country named Magadha where originated tho Tirtha of Lord Mahavira, there was a city named Rājagrha vbore ruled the wellknown Jaina King Shrenika. He had a chief queen named Nandā who had an excellent son named Abbayakumāra. He had also a second wife named Chillanā who had the oldest Bop named Abogachachanda (i. e. Kügika ) and The story

·30
Introduction
other two 8008 Damod Halla and Vihalla He
had many other queons such as Dharnı etc.
and many other clever sons
Once upon 1 time Lord Mabapira, who
was moving upon the surface of the earth on
on bis religious journeys arrived at & city,
situated in the vicinity of Rajagrha For the
spiritual benefit of the people of Rajagrha he
sent the sage Gautama bis first Ganadharc, to
that city ( 1 0 to Rajagrha ) Having heard
of Gautama's arrival, all the
people of
Rajagrha, including the king, forthwith came
to the garden with all their grandeur, and
having bowed down to him they took thoir
ploper seats
Then the Reverend Sage Gautama, in
Voico as profound as the sea preached to them
the nature of true religion and the greatnes
of the meditation on the Siddhachalra formed
by the Nine Dignitio8 or Nayapada worshipping
wbob, be said, & tan obtains real happines:
lihe King Shripals
After this briof introduction, the poot comes
to his story proper King Shrepika asks Gad.
talistami as to who was this King Shripals
and bow did he obtain real happideas, by

·32 Introduction 18 8 they were entrusted by the king to the two preceptors Sıvabhuti and Subuddhi who were proficient in the Saiya and the Jaida doctrines respectively Suſasundarı learnt various sciences and arts But 'as 18 the preceptor, so the pupil' Hence as her preceptor was heretic she also turned out to be 80 and became puffed up with pride Mayidasoa dari also learnt all the arts and sciences, and she Taş so trained by her preceptor rho was pro ficient in the Jaias Doctrine, that she also be came well-rersed in it and came to acqaro the virtues of pare di crimination, docorum eto blessed with the gift of religion As her teacher was possessed of intellect, tranquility, and self-restraint, she also came to acquire those virtuos. Gradually both, Surasundari and Mayana- Bandarı attained to youth Sarasundari yos, then, ashed by her father to choose her own husband and selected Aridamana the son of Damitarı, the King of Ujjaini Dayanasundari was also asked to choose her oyn hasband, Bat sho mbo had acquired puro discrimination by her study of the esseace of tho thoughts and the words of the Jina, and who was

·Introduction
33
possossed of the virtue of modesty did not
speak, and, therefore, being asked again by the
king she, having smiled a little, said: "Oh
father is it proper that you, who are endowed
with discrimination, ask me
this question ?
(It is not proper,) because noble-born girls do
not any such things as ' let this be my husband."
But to them, he who is given to them by their
parenta, is indeed | welcome. Still, boteser, here
in the quostion of giving a husband or rire,
even parents are merely an instrcmpeztal o:
apparent cause and not an officicnt ois; tecas
genorally the onion between sogla ez brand
and wife is already decided by our 2:1-12 of
previous births. Whatever Larm, od or bad,
is accumulated by a jiva sta peticalzr timno,
that karna of his comes into act a! another
particular time as if tied doma Tith a string.

·Iatrodaction she was born in his house on account of the merit of good deeds practised by her in her previous birth and hence it was that she was experiencing all those pleasures From that day the king became her greatest enemy be Cause she beloped that anything, good or bad, was done to her by her karma and did not believe that anything was done by the kingher father who, he thought, was thus belittled by her She was, therefore, quarried to princo of the lepers, and Jayapa with a delightful tnind, while going with Unibara, that princo of the lepers, was not at all dejeoted at heart. But as good luck would have it, thus Umbara Tas nono else, bat prince Shripala, tho son of king Sinharaha and his wife Kamalaprabht who, after tho death of her husband deser-ed 2118 kingdom with her to years' child Shripala, on account of the fear of Ajiyasena, her husband's brother, who later on asurped his brother's biogdom, and in the favoumblo company of B multitude of lepers, trept to Ujjain, and passed her days there bringing her son up to youth by means of the wealth obtained by selling hor But unfortunately free Bag Tas Bt this time attached with tho disoage of leprosy, and therefore she having entrasted bur bon to ornament

·Introduction
. 35
some neighbour went to the oity of Kosambi
for getting the medioine of the disease of her
Bop from a physician there who, as somebody
told her, was well-versed in curing all the
sighteen varieties of the disoase of leprosy, and
having learnt there that he had gone on a pil.
grimage, she waited for him there in Kosambi
for a few days. In the meanwhile she came
to know from a Jains ascetic there (who was
possessed of avadhi' knowledge ) that her son
was taken by that multitude of the lepers and
was made their king. And thate now he had
become the husband of Mayanasundarî, the
daughter of the king of Mālavā. He also
further told her that bis disease was also now
completely cured on account of the power of
propitiation of the Navapada the greatness of
which they came to know from a Jaina Mani
pamed Municbanda, who knew very well Nayanā
who was greatly devoted to the feet of the
Jina and who told him all her account. The
sage also, in order to remove the poin of Mayanā
and to cure the disease of her hasband, showed
them the Anavadya--the faultless (i e sinless)
remedy of propitiating the Siddhachakra. They
carried out the words of the sage, and to the
wonder of all Stripāla regained his original

·36 Introduction beauty and form Rupasdodarı her brother Pannapala, Kamalaprabha, king Prajaplas and all came to know this and there was a great praise about Mayana that she was a great Satee Prajapala, Mapana s father, repented for the mistake that he bad committed and took his daughter Manyanasundari and his son in law Shripala to his palace with great celebrations, honoured them by giving them much wealth etc and Shripala with his wife and mother Kamalaprabha, stayed there in his kingdom enjoying all kinds of pleasures and happiness Now in the mean while it so happened that on a certain day, while the prince Shri pala with bis ratioue was moving in the city of Ujjasni liko a prince of gods, & certain yıllagor asked a citizen who that prince was and the latter replied that he was the son in-law of the king (Prajapala) Hearing this prince Shripala was greatly dojected at heart because he did not like that be should be known by the mano of his father in law because it is said in tho Nitrs'astra that those persons aro the best who become famous by their own ments those who becomo famods by the namo of their father aro of tho middle type those who become famous by the name of their mother are low

·Introduction
37
88me
and those who become famous by the pame of
their father-in-law are the lowest of all. He,
therefore, returned home with a pale face, his
mother asked him the reason of his dejection,
be explained the to her and having
persuaded his wife and his mother he decided to
go to foreign countries in order to earn wealth
and strength for regaining the kingdom of his
father Sinharaha, He started at an auspicions
moment, wandered at various places and after
some time came to a forest where anderneath
a beautiful Champaka tree he saw & certain
Sadhaka and helped him in accomplishing the
Vidyā given to bim by his preceptor. In return
that Sadhaka gave him two medicinal herbs
Jalatarini and Paras'athhanivarini-one which
enabled & man to go safely through water,
and one which enabled & man to evade the
weapons of the enemy respectively. Then the
Sadhaka took him to the declivity of & mountain
where he helped certain mineralogists in
accomplishing the gold-producing liquid. They
thanked him much and offered him gold, and
though he was indifferent to the taking of it,
they tied some of it to the skirt of his garment.
Then the prince moving through various places
gradually caine to the city of Broach where

·38 Introduction he bought clothes, ornaments and weapons etc. by selling that gold. Now in the city of Kosambi there lived 8 very rich merchant named Dhavals who had come to the city of Broach accompanied by merchants and even though he made a very big profit there he was intent upon going to s distant ahore on account of the covetousness of wealth, and therefore, for that purpose be made ready 400 ships. Then in an auspicious moment Dhavals embarked on those ships but they did dot move in spite of the sailors' trying to do so. Then Dbavala got down, went into the city and asked a sitottari (a female evil spirit) the reason of the ships' not moving and he ras told that they were stopped by & god and would move only if possessed of thirty two auspicious marks on the body were given in oblation 8 man ·1 Iqtroduction 39 great search succeeded in fndğng put Shripāls to be exactly such a man as they required. Dhavala again obtained the permission of the king and sent his soldiers to capture him. They tried to do so but on hearing the roaring noise prduced by the prince, they ran away. Tho army sent by the king, being itapelled by Dhavala, was also defeated by the prince in 10 time. Further for the summary of the Sts.edited in this volume see Appendix I. 16. The form and style of the story are like those of epic poetry and romind Form, style and us of Mabābhārata and buch author of Sirivā lakoha comp&- other stories, Its diction is sired with those mple, lucid and easy to grasp, of Kommaputta. and adds to the beauty of the story. The author has woven his story in such a beautiful and charming manner that the interest of the reader 18 80Stained throughout from beginning upto the end. The language that he has used in composing most of his verses is simple and reminds 118 of the verses of Anantahansa's Kummāputta. However, the excellent literary and didactic qualities which Ratnas'obhara's Sirivälakahā possesses are not to be met with in Kummā. patta. Though the verses are simple and easy ·40 Introduction in both, yet the richness of imagination, thought and expression which are found in Sirivāls kabă are rarely to be seen in Kummāpatta Again Sirivālakabā is rich both in quality and quantity, whereas it is not so in the case of Kummāputra which lacks, more or less, in both. Moreover, the author of Kummāputte does not appear to be so great a scholar and o voluminous writer as the author of Sırivlakabā. In originality also Ratpas'ekbara far more sur passes Anantahansa, for so far as it is known upto now Siripälakabā appears to be the orig! nal composition of Ratnas'ekbaza, whereas Abantahansa bas borrowed his story from Subhavardhana's version of Kummāputta which 18 commentary in Sanskrit on the original source Rsimandala of Dharmaghoşa (St. 125 ). A comparison of other works composed by both also leads us to the same conclusion that the author of Sirivālakahā 19 far more original, voluminous and scholarly than the author of Kummāputta, 17. The scholarship and learning of Ratnas'e- The literary and kharasûr) are also seen from the special features various literary and special feaof Sirivalakha which 4re tures that are found in Siriabsent in vālakahā itself, They are Kummāputta follows. 8 as ·Introduction 4I (1) In it the author has made a very happy and successful use of various Alanlaras or igures of speech such as व्यतिरेक (St. 32 ), उत्प्रेक्षा ( Sts. 38 to 40), अतिशयोक्ति (Sts. 42, 43), श्लेष (Sts. 38, 44, 178), अर्थान्तरन्यास (St. 177), रूपक ( St. 108), व्याजस्तुति ( Sts. 115, 116 ) etc. In Kummāpatta we hardly meet with sach Alankäraz and such a happy and successful use of them. (2) The author has also made a happy use of a number of Des'i thords which occur bere and there in the text. In Kurpmāpatta also we do meet with some Des'i yords but not in such a great number. (3) Another feature of Sirivālakshā is the use of various technical terms such as चउवुद्धि, पंचविहं अभिगमण, पंचविहं पमाय, अट्ठारसदोस, पनरसमेये सिद्ध, सिद्धानंतचउछ, कम्मभूमि, दुवालसंगधरं, तबोकम्म, कुंटलविटलाई, पगासत्ता, दुविहोनओ, कालतयं, गहचउक, पचेक अत्यिकाया, व्वलक, अष्ठेच कम्मा, नव- तत्ताई, दसविहो धम्मो, 'मूलुचरपयडीओ, कम्मटिई, कम्म- विवागं, बंध, उदय, उदीरणा, सत्ता, अमहासिद्धि, ईईओ, अट्टारसलाई फुट्ठस्स, ससिचारपाण, ete. which show * Al these Alankaras are fully explained in the Dotes on Sts wherein they occur.

·42 Introduction the great learning and scholarship of the apthor, and his mastery over the Jaina Philosophy. * (4) A fourth feature is the introduction of the germons through the mouth of Gautam svāpi, Mupjohanda and other sages which feature is found in Kummaputta also with equal success and effect (5) The fifth feature is the use of difficult stanzas at random in the text, which contain the descriptions of countries and cities the des cription of the marriage ceremony of Surasundari, the prayer song to Lord Rşbha by Mayanasundari, etc In Kummaputta we get one or two such descriptions but thoy are not So remarkable (6) The sixth more important and highly creditabla farture 18 the descriptioz of the Reculalion Rite of the Siddhachakrayantra (Sts 196 to 206), which, as the author says, has been extracted from the Tenth Půrva called Vidyanuvada, and thus saved from oblivion & * These parious teras require fairly long explana tions and they are given in the notes on the Stg wherein they occur For further details on the Siddhachakrayantra and its Recitation Rite refer to the notes on Sts 196 to 206 ·Introduction 43 17 (7) The soventh feature is the & pabhrans & verses (Sts. 73, 76, etc.) which contain the solution of the riddle which the two princesses Sorasandari and Mayazasundari were asked by thoir father King Prajāpāla to solve, and so on. In Kummāputta also two such Apabbrans's verses are used which give the description of the birth festival of Kummāpatta. But in this respect also, the verses used in the former appear to be of a superior quality' than those used in the latter from a literary point of view because in the former the dialect is the pure Apabhrans'a dialect whereas in the latter though the stanzas appear to be written in Apabbhrans'a they resemble old Gujarati, as Diw&nbahadura K. H, Dhrove also holds. (8) The eighth feature is the frequent use of grammatical forms like furitate faz which is explained in potes on St. 20 and the mastery of the author over various grammatical peculiarities, (9) The ninth 'feature is the use of certain pure Sanskrit words and phrases, which pre term Sanskritism. Throughout the whole text it appears that the writer of this Prakrit book ·Introduction has also got a mastery over Sanskrit and 3 Fell acquainted with the relation between Sangkrit and Prabrit Dialects. (10) The tenth feature is the use of various Taas or good sayings which are collected and given at the end of this edition (11) The eleventh and the last feature 13 the metre that is used in the text The general metre running through the whole text is the sime as that which is used in Kummaputta also viz the itu metre which consists of 30 and 27, Matras of syllabic instants in the first two and the last two Pādas respectively, there being 4 Padas in all (For a further detailed explanation on आर्या metre refer to वृत्तरत्नाकर) In addition to this Ratnas ekbara has made use of some other metres also the पादाकुल metre which is used in the description of the marriage ceremony of Sarasundar It consists of 4 Padas each Päda containing 16 syllabic instants, the last letter of each, which is a determinant, being always neeessarily long, and there being stress (HR) ON the 1st, 5th, 9th and 13th syllabic instants In Guy this yea metro is more popularly, known as Besides, thoze also used the prayer song e 2148 38 ·Intro luction Lord Rsabha by Juanzsun lart the TFART metre Thich often met with in Praktit Lite sture It consists of : Pidas, cach Pria containing 16 syllabic instants there heing stress on the 3rd, Gth, 11th an! 14th yllalic instants Thee are very gool sinmble metres and can be appreciatel 15 tho c rhe knom the science of music on or 18 fronu u this our dixussion of appers that in literary qualities kummā Superiority of Siripulakah patta is quite meagte and inferior over kummajatta when compare to Sirivalakaha In duactil qualities, alo, Sriva Jahaha surpasses kummaputta because the appal male by the former is far more greater than hat de bs the latter, lo donnt, hummaputt? his Bileceelel in laring stress Blara thic cxtremely pure mental condition which is alco cinph sized Sirialak iha But in the latter, Bhata 19 not the mai: thing that the antbor wants to cuphasi but it is the greatness and importance of the Varapada in emphasizing which be las achiesed a far greater success than Anantahansa has done in emphasizing Bliar a Thus in conclusion that Ratan s'ıkhara's Sirialakahā far surpasses Anantahansa's himmapatta both in litemre al di lactic qualities In can

·Introduction
and this is but quite natural becalise the anthor of
the former far surpasses the author of the latter.
19. Here endis the introcluction and the edition
is now reuy to be put in the
A good wiab.
hands of the public. But before
doing so, the clitor would like to Tish, after
Ratnas ekharasiri, that as long as the sea and the
mountain Meru are upon this world and as long
as the alin and the moon shine in heaven let this
story as well as its reader> juosp"r.
NAGAJIBIUDER'S POLE V. J. Chokshi, B. A. (Hons.)
MANDVI'S POLE, Sometime Dakshina Fellot,
AHMEDABAD
Gujarat College, AHMEDABAD

·LIBRARY
DYA
BHA
SN..
BHAVAN
सिरिसिरिवालकहा।
बिईयभाओ
गाहा ३७८-७५७

·॥ अहम् नमः॥ सिरियणसेहरसरिहि संकलिया सिरिसिरिवालकदा पिईयमामो-गाहा ३७४-७५७. इयो य- कोमबोनयरोर धवलो नामेण वाणिभो अस्थि । सो बहुरणु तिालोए कुनामेण विसामो ॥३७८॥ बहुरणयकोटिंगाडिअम्यागगो गवाणिउत्तेहिं । । सहिओ सो सत्यबई भरुपच्छे आगो अस्थि ॥३७९॥ नाओ प तत्व लाहो परोसो नदवि' दबलोहेण । परकूलगमणपउगो पउगई बहुजागानाई ॥३८०॥ मझिमजुगो एगो सोलसबरबरहि यसोदो। पत्तारि य लहुजुगा चहुंचहूंछवेहि परिकलिया ॥३८॥ वडसफरपरहणाणं एगसयं डियागमट्ठमयं । चउरासी दोणाण च उसट्ठी वेगडाण च ॥३८२॥ सिल्लाणं चउप्पना आवत्ताग च वह य पचासा । पणतीस च खुरप्पा एवं सयपंच योहित्या ॥३८३॥ गदिऊण निगएस भरिया विविहिं ते फयाणेहि । नाखुपमालिमेहि अहिहिया वाणिउत्तेहिं ।।३८४॥ १क कोडिकणय २क परोच ३ क तविक पजणा५क कर ६ मा स० चउ चउमा सरि- याण महसयं. 4 ·२ सिरिरयणसेहरसूरिहिं संकलिया मरजीवरहिं गम्भिल्लएहि सुल्लासहि खेलेहि । मुंकाणिएहि सयय कपजालवणीविहिबिसेसा ॥३८॥ नाणविदसत्यविहस्थहत्यमुहडाण दससहस्सेहिं । धवलस्त सेवगेहिं रक्खिजंता पयत्तेणं ॥३८॥ बहुचमरछचसिकिरिषयवडवरमउडविहिअसिंगारा। सिढदोरसारनंगरपक्खरमेरीहि कयसोहा ।।३८७॥ जलसंवलइंधगसगहेण ते पूरिऊण मुमुहुत्ते । धवलो य सपरिवारो चडिओ चालावए जाय ॥३८॥ ताव वलीम वि दिज्जतयासु बज्जततारतुरेसुं। निजामएहि पोमा चालिज्जता वि न चलंति ॥३८९॥ तत्तो सो संजाओ धवलो चिताइ तीइ कालमुहो। उत्तरिय गओ नपरि पुच्छइ सीकोचार चेगे ॥३९॥ सा पहइ देवयाभिपाई एयाई जाणवचाई। वत्तीसमुलक्खणनरवलीइ दिन्नाइ चल्लंति ॥३९॥ तत्तो धालो सुमहग्यवत्युभिट्टाइ तोसिऊण निवं । विनवड देव ! एग बलिकज्जे दिज्जउ नरं मे ॥३९२॥ रमा भणिय जो को कि होइ वपदेसिओ अगाहो य। त गिह जहिडाए अन्नो पुण नो गहेयन्बो ॥३९३|| १क कयजालविणीचिहि विसेसा २ क पेखर३ कपगं ४क जाणवत्ता ५ क बलोइ दिन्नाई ६ क विनवह. ७ क जइच्छाए

·सिरिसिरिवालकहा
सचो पक्लास महा जाव गसंति तारिस पुग्स।
ना सिरिपालो कुमरो विदेसिमो जाणिो नैहि ॥३९॥
बत्तीसलक्खणधरो पहिलो घवलास तेहिं पुरिसेहिं ।
परछेण पुणो रायाएसो गहिओ य तग्गठणे ॥३९॥
सो सिरिपालो उपहामि लीलाइ संनिविहो वि।
पालभडेहि उम्भडसत्येहि अत्ति अरिखतो ॥३९॥
रे रे तुरि चल्लम रुहो तुद अन्न धवलसत्यबई ।
तं देवयाचलीए दिज्जसि मा कहसि नो कहिभं ॥३९७।।
समरेणु रे रे देह वलि तेण घबस्लपमुगा वि ।
पंचागणेग कत्य वि किं केण वि दिग्जए हु वली ? ॥३९८
नचो पपडति भडा िपि वलं जाव नाव कुमररुयं ।
सोऊण सोहनायं गोमाउगणुन ते नहा ॥३९९॥
पवलस्स पेरिएणं स्ना वि हु पेसिपं नियं सिन्नं ।
पि हु कुमरेण कयं हयप्पपा खणणं ॥४०॥
यवलाएसेण भडा नरवइसिनेण संजुया कुमरं ।
बर्दति निपंतीदि मायावी व रेहाहि ॥४०१॥
घरलो भणे रे रे एवं इस्पेव सत्यछिन्नतणुं ।
देवलिं जेणं मा संतुस्मइ देवया अज्ज ॥४०२॥
ताण महाग सरसिल्लमल्लखग्गाइमा न लगति।
कुमरसरीरंमि जदो महोसहोणं पभाति ॥४०||
अमरेण पुणो वेसि केसि पि हु केसान्ननासामो।
चणियाउ निमसरहिं करगाइ न नीविय हरिपं ॥१०॥

·४ १ + x सिरिरयणसेहरसूरिहिं संकलिया तं पासिऊण धवलो चिंतइ एसो न माणुसो नगी खयरो चे मुरयरो वा कोइ इमोनप्पमाहप्पो ॥४०॥ काऊण अंजलि मत्ययंमि तो विन्नवेइ तं धवलो ।। देव ! तुममेरिसीए सत्तीए को वि खयरो सि ॥४०६॥ ता मह कुणम् पसायं थंभियंबेडीण मोयणोवाये । कि पि हु करेह जेणे, उवयारकरा हु सप्पुरिसी-1॥४०७|| कुमरेणुत जइ तुह मोयाविनंति जाणवत्ताई। ता कि लब्भइ सो वि हु भणेइ दीणारलक्खं ति ।।४०८1. सत्तो चल्लइ कुमरो वियसियवपणो य लोपपरिपरिभो।। चडिओ य धवलसहिओ अग्गिल्ले जाणवत्तमि ॥४०॥ निजामपनु नियनियपवहणवावारकरणपणेसु ।- कयनवपयझाणेणं मुक्का हका कुमारेणं ॥१०॥ सोऊण कुमरहकं सहसा सा खुद्ददेवया नट्ठा। । चलियाई परहणाई बद्धावणयं च संजायं ॥४१॥ वज्जति भेरि गलपमुहारजाई गहिरसदाई। नच्चति नट्टियाभो महुँ गिज्जति गीआई ॥४१॥ तं अच्छरिअं दट्टुं धवलो चितेइ पस जइ. होइ ।' अम्ह सहाओ कहवि ता विन्धं होइ न कया वि ।।४१३॥ इय चिंतिऊण धवलो तं दीणाराण सयसहस्सं च।- दाऊण विणयर्पणओ भणेइ भो भो महाभाग ! ॥१४॥- १ क य २ क थंभय ३' फ। सुप्पुरिसा. ४.क. ख राहिरसडाई- ५, क, मुहर, ६ क, ख पउणो ·सिरिसिरिवालकद्दा . दीगारसदसइकिकमित्तय वरिसजीवणं दा। संगरिया संति मए दससहसमडा ससोंडीरा ॥४१५॥ भाइ तपि हु मोरगं गिम्हसि वा कहर जीवणं तुझ । किचियमित्तं दिज्जइ जेण तुम गरुयमाहप्पो ॥४१६॥ इसिकण मण कुमरो जित्तियमित्तं इमेसि सम्बेसि । दिन्न जीवणवित्र तिषियमित्तं ममिकस्स ॥४१७॥ चो सहसा विम्दिययो लिक्वं गणिऊण चितए सिट्टी। दीगारकोडि एगा सब्वेसि जीवणं अत्यि ॥४१॥ एगो मग्गइ कोडि अबह अजुत्तं विमग्गिय नगं । एएसि कि अदिय सिज्झिस्सइ फज्जमनुणा वि ॥१९॥ इस चितिऊण परटेणु जइ कुमर ! दससहस्साई । गिदसि ता देमि अई, जं पुण कोडी तयं फूढ ॥४२०॥ कुमरेणुवं मद तापतट ! वह जीवणेण नो कन्न। किंतु अई देसंतरं गंतुमणो एमि तुद्द सत्ये ॥४२१॥ जइ भाडपण चंडणं देसि ममं इरसियो तभो सिट्टी। मग्गेइ भाडयं पइमाम दीणारसयमेगं ॥४२२॥ तं दाऊणं चडिए कुमरे मूलिच्छवाहणे तस्स | मेरोमी वाडियाओ पत्याणे रयणदीवस्स ।।४२३॥ कारिज्जवि सटे तह बडिज्जवि सिफियाओ य । चाचिज्यते भुशयाई आउल्लयाई च ॥४२४|| धवलो २ मा०सा चदयं. ३ क सुकाणयाई , ·सिरिरयणसेहरसूरिहि संकलिया । एगे मर्वति धुवमंडलं च एगे हरति थागतं । एगे मर्वति वेलं एगे मगं पलोयति ॥४२५॥ फत्यवि दटुं मगरं एगे वायति दुधलाई । एगे य अग्गितिल्लं खिवंति बहुटिंउलीभाहि ॥४२६॥ चोराण वाहणाई दटुं निययाई पखरिज्नति । पंजरिएहि भडेहिं चोरा दूरे गमिति ॥४२७॥ उमामणं अस्थमण रविणो दीसेइ जलहिमज्झमि । घडवानलपज्जलिया दिसाउ दिसति रयणीमु ॥४२८|| एवं विहाई कोऊहलाई पिक्खतओ समुहसस । जा वच्चइ कुमरवरो ता पंजरिभो भणइ एवं ॥४२९॥ भो भो जइ जलइंधणपमुहेहि किपि अस्थि तुम्हाणं । पज्ज ता पहह फुई बब्बाकूले सम्णुपत्तं ॥ ४३० ।। संजचिएहि भणिय बन्चरक्तस्स मदिराभिमुई । चलह जेण जलाई गिण्डामो भा विलवेह ॥ ४३१ ।। पत्ता य तत्थ लोया सपमोमा उत्तरंति भूमीए । दससहसभडसमेओ धवलो विठियो तडमहीएं । ४३२॥ इत्यंतरंमि तेसि हलवोल सुणिय आगया तत्थ । पन्चररायनिउता मंदिरलागत्थिणो पुरिसा ॥४३३॥: १ क, ख समाचुकाइ २ आ. स. लहुटिंफलीआहिं ३क परिचारिजति ४ क वयस्कूलं ५ ख संजत्तिएहि पमणियं ६मा० स. पचह ७ ख जलाई ८ क तमोमहीए, सवमिहीर ९ मा० स० यदिरः मंदिर us found both in and e. - ·. सिरिसिरिचालकहा मम्मंतामवि वेसिलग नो देह जाव सो सिट्टी। मावेहिं महाकालो बहावियो बब्बरादिवई ।। ४१४॥ महाकालो भूरिवलो वत्यागंतूग मन्गए लागं । सिट्ठी न देइ पद्धरपएहि मुहढे पचारइ ।। ४३५ ।। वो धवलमडा उमडसत्या सहसचि बयरडेहिं । जुज्झवि जो लोए मरंति पचारित्रा मुद्दा ॥४३६॥ पदम घवलमटे,हे भग्गं महफालमडवलं सपलं । तो महकालनिवेणं हविध सवलनुरपणं ।। ४३७ ।। नटुं धवलमटेहि वयरवइतेयमसहमागेहि । पयचारी जुझंतो घरलो पुण पाडिओ रद्धो ॥ ४३८॥ वं पंधिळण लखे राया मुद्दढे निमओयण निए। सत्यस्स रक्खणत्यं सयं च चलिओ पुराभिमुई ॥ ४३९ ॥ इत्यंतरमि कुमरो घवलं पुलावए कहनु इग्दि । से मुहडा कत्य गया जेसि दिना तए कोडी ॥ १४ ॥ पपलो मणेइ-मो भो खयंमि कि बुणसि खारपरखेव ।। किंवा दहाणुवरि फोडपदाणकियं कुणसि ? ॥ ४४१ ।। दो कुमरो भणइ फुडं अनवि जइ को वि तुझ सन्चस्सं । वाटेइ वस्स मि देसि ? मझ साहेम तं सच्वं ॥ ४४२ ।। धवलो मणेइ न हु संभवेइ एवं तहावि तस्स अहं । देमि सन्चस्स अद्धं इत्य पमाणं परमपुरिसो ॥ ४४३ ।। १ था० स० लागं २ आ० स० तरथ गंदूण ३ क ख तुरिएणं ४ आ० स० निमोहऊण. ५ क तं ·-- " सिरियणसेहररिहि संकलिया तो कुमरो घणुहकरो अंसेमुष्णुबद्धउभयतूणीरो। घुल्लावइ महकालं पिट्टी गंतूण इकिल्लो ॥४४४ ॥ भो बब्बरदेसादिव! एवं मंतुं न लब्भर इहि । 'ता वलिऊण वलं मे पिक्खसु खणमिचमिकरस ॥ ४४५॥ तो वलिओ महकालो पमणइ वालो सि दंसणोयो 'सि । पररूवलपखणरो मुहियाइ मरेसि मिइको । ॥ १४६॥ कुमरोवि भणइ-नरवर 1 इय वयणाडंबरेण कापुरिता । भज्नति तुह सरेहि वि मह हिययं कंपए नेव.।। ४४७ ॥ इय भणिऊण कुमारो अफालेऊण धणुमहारयणं । मिल्दतो सरनिरं पाढइ केउं नरिंदस्स ॥ ४४८ ॥ तो चन्बरमुडेहि विडिओ सरमंडबो गयणमग्गे। सह वि न लग्गइ अंगे इको वि सरो कुमारस्स ।। ४४९ ॥ कुमरसरेहि नाडियदेहा ते बब्बराहिवासुइहा। के विह पढ़ति के विह भिडंति नासंति के वि पुणो॥४५॥ महाकालो चि नरिंदो मिल्हइ सयहत्यियं सहत्येगं । सो वि न हमाइ ओसहिपभावभो कुमरअंगमि ॥ ४५१॥ तो येगेणं कुमरो गहि सपहत्यियं तयं चेव । अफालिऊण पाडइ भूपीए चन्चराहिवई ॥४२॥ तं पंधिऊण कुमरो आणइ जा निभयसत्थपासंमि । त दट्टे ते नहा सत्यादिवरवम्बगा पुरिसा॥ ४५३ ।। .१सुहियाइ २ व and या स०काउरिसा ३ क, 'मलंतो. ४ क, म साहत्यिय - .

·सिरिसिरियालकहा भवलो बंधविमुको खगं धितूण धावए सिग्वं । महकालमारणत्यं सिरिपालो निवारेइ ॥ ४५४ ॥ गेहागयं च सरणागपं च पद्धं च रोगपरिभूयं । नस्सतं पुढे पाठयं च न हणंति सप्पुरिसा ॥ ४५५ ।। जे दससहस्समुहडा बारसुहडेदि वाडिया नट्ठा । तेसि स्टो सिही जीवगवित्तीउ भइ ॥ १५६ ॥ ते सब्वे विहु कुमरस्स वस्स मुहिभाइ सेवगा जाया । कुमरेण ते निउना निअभागामयपहणे ॥ ४५७ ।। सयमेव महाकालं बंधामो मोइऊग मिरिपालो। निअभागपवदणाण पत्याईहि तमचेइ ।। ४५८ ।। सचे वि हु ते मुहडा पहिरावे ऊण पररवत्येहि । संतोसिऊण मुका कुमरेण विवेयवतेण ॥ ४५९ ॥ महकालो चि हु दङ्ग तस्स कुमारस्स तारिसं चरियं । चित्ते चमक्षिभो तं अभत्या विणयवयणेहि ॥ ४६० ।। पुरिमुत्तम ! मह नपरं नियचरणेहि हुमं पबित्तेहि। अम्हे विजेण तुम्ई नियत्ति किंपि दंसेमो ॥ ४६१ ॥ फुमरो दक्खिन्ननिदी जा मन्नइ ता पुणो धवलसिही। पारेइ घग कुमरं सन्चत्य वि संकिया पावा ॥ ४६२ ।। भारतस्सवि धवल कुमरो समत्यपरिवारो। पचो महकालपुरं तोरणमंचाइक्रयसोई ।। ४६३ ।। कबहु २ कभंज After thus मा० we adds तस्स.

·11 सिरिरयणसेहरसूरिहि संकलिया महकालो ते कुमरं भत्तीइ नियासणमि ठाविता । पभणेइ इमं रघ्नं मह पाणा वि हु तुहायत्ता ॥ ४६४ ॥ अन्नं च मज्झ' पुती पाणेहितो वि वल्लहा अत्यि । नामेण मयणसेणा तं च तुर्म पसिय परिणेसु ॥ ४६५॥ कुमरेणं मणिपमहं विदेसिओ तह अनायकुलसीलो। तस्स कहं नियकन्ना दिजइ सम्म वियारेसु! ॥ ४६६ ।। पभणेइ महाकालो आयारेणावि तुह कुलं नायं । न य कारणं विएसो कुणतु इमं पत्थणं महले ॥४६७ ॥ आमं ति कुमारेणं भणिए महया महसवेण नियो । परिणाइ नियधूयं देइ सिरिं भूरिवित्थारं ॥ ४६८॥ नवनाढयाई दाइज्जयंमि दाऊण चारुवत्थेहि। पहिरावई परिवार कुमरेण सहागपं सपलं ॥ ४६९ ॥ एगं च महामुंगं वाहणरवणं च मंदिरे पत्तं । काऊण कुमरसहिओ रायावि समागओ तत्य ॥ ४७०।। सिद्धिवि महाजुंगं दटुं चउसहितवयसणाई । मणिकंचणपडिपुन्नं चिन्तइ नियमि हिययमि ॥ ४७१ ॥ अहह किमयं जायं जै एसो मझ सेक्गसमाणो। सामितमिम पत्तो भाडयमित्तं न मे दाही ॥ ४७२॥ १ क मुज २ क, खपरणेसु ३क सुद्दलं. ४क परिणावि ५क नयमाडयाई ६ मा० स० परिहावा. There appeara to be a misprint in the TO RO which reads out ·सिरिसिरिवालकहा इय वितिय सो जायइ कुमरं गयमासमाइयं सो वि। दावेइ दसगुणं तं ही' के रिसतरं तेसि ॥४७॥ आरोविऊण कुमरं तस्य महापाहणे सपरिवार । मुकलाविऊण धूयं मद्दकालो जाइ नियनपरि ॥ ४७४ ॥ पोएणे जणा जलहिलंघिय पायति रयगदी ते । नह संजमेण मुगिणो संसारं वरिय सिवठाणं ॥ ४७५ ॥ सत्य य पोए तडमंदिरेम गुरुनंगरेहि मित्ता। उत्तारिऊण भंड पडमंडवमंडले ठवियं ।। ४७६ ॥ कुमरो वि सपरिवारो पडसावासमझमासीणो। पिक्खेइ नाच्याई बिमाणमझटिपमुरल ॥ ४७७ ॥ सिट्टीवि तमि दीवे बहुलाभं मुणिय विनवइ कुमरं । देव 1 नियवाहणाणं फयाणगे किन विशेद ?|| ४७८॥ चो मणइ कुमारो ताय ! अम्ह तुम्हाण अंतरं नथि। व चिय कयाणगाणं जं जाणसि त करिज्जाम् ।। १७९ ।। हिहो सिट्टी चिंता हुं हुं निप्रजाणिय करिस्सामि । जेम कयविको चिय वणिणो चिंतामणि विति ।। ४८०॥ इचो अ को वि पुरिसो मुरसरिसो चारख्वनेवत्यो । मुपसन्ननयणवयणो उचमहयरयणमारुढो ॥ ४८२।। बहुपरियरपरियरिओ पत्तो कुमरस्स गुरंदुवारं । पिक्खेह नाटयं ना तो सो कुमरेण आहो ॥ ४८२ ॥ १ कहा २ अमरं ३ क पारण ४क गहन गुहा .

·सिरिसिरिवालकहा सम्मज्झे रिसहेसरपडिमा फणयमणिनिम्मिया अस्यि । विडयणनगमणमणियाऽऽणंदा नवचंदलेइन्च ॥ ४९३ ॥ तं सो खेपरराया निच्च बच्चेइ भत्तिनजुत्तो। कोमोऽवि सप्पमोमो नमेइ पूएइ झाएइ ।। ४९४ ॥ सा नरवरस्स पूरा विसेसमो तन्य चसंजुत्ता। अपयार, पूर्व करेइ निचं तिमंशाम ॥ ४९५ ॥ अनदिणे विहिनिउणा सा नरवरनदिणी सपरिवारा। कविहिविस्परपूपा भावजुया बंदए देवे ॥ ४९६ ।। वाच नरिंदो वि नहिं पत्तो पूयाविहिं पलो यंतो। इरिसेण पुलइयंगो एचितेइ हियमि ।। ४९७ ।।. अहो अपुच्चा पूया रइया एयाइ मञ्झ धूयाए । अहो अपुष्वं च नियं वित्राणं दंसियमिपीए ॥ ४९८॥ एसा पन्ना कयपुन्निा य जीए निर्णिदपूयाए । एरिसमी मुभावो दीसइ सरलो य सुसहायो' ॥ ४९९ ॥ पिरयापमावणाकोसलत्तभत्तीमुतिस्यसेवाहि । सालंकारमिमीए नजर चितमि संमत्तं ॥ ५०० ॥ वा एयाए एयारिसी धूयाइ इचइ जइ कहवि मणुरूषों कोइ वरो वा मज्झ मणा सुही होइ ।। ५०१ ।। एवं निअध्याए वरचिंताससल्लिभो राया। अच्छइ खर्ग निसन्णो मुन्नमणो झाणलीणुन ।। ५०२ ।। १ क सुरलोयसुहमायो २ ख ९३ परचितयुलसलिमो., ४क सणामसंतो ·सिरिरयणसेहरसूरिहि संकलिया सा वि हु नरिंदधूरा पूर्य फाऊण विहियतिपणामा। नीसरह जाव पन्छियपरहिं जिणगभगेहायो । ५०३ ॥ तकालं तह मिलिअं तबारकबाडसपुंड कह वि। जह पलिएण वि केग वि' पणुल्लिय उघडइ नेव ॥ ५०४ ॥ तत्तो सा निवधूया अप्पं निदेइ गरुषमंतावा । हा हा अ यासा किंकरपावा अमुभावा ? ॥ ५०५॥ जेग मए पावार पमायलग्गाइ मंदभग्गाए । संकरकोइ पूयाइ देसणं खणमवि न लद्धं ।। ५०६॥ ही ही अहं अन्ना अन्नागवसेण फम्मदोसेण । आसायणपि काई काप धुवं वंचिया तेग ।। ५०७ ॥ . रममावराई खमम तुम नाह ! कुणम् सुपसायं । मह पुन्नविहीणाए दीणाए दंसणं देसु ॥ ५०८ ॥ एवं तं रुपमाणि दणं नंदणि भगइ राया। वत्ये ! तुहावराहो न त्थि इमो किंतु मह दोसो ।। ५०९ ॥ न जिणहरमज्झाओ तुह कयपूयं निरक्खमाणोवि । जाओ ई सुन्नमणो तुह वरचिताइ खगमिकं ।। ५१०॥ १ख has the given reading, h has a similar restling with slight difference, जयलिएणं केणयि, आ० स० reals केवि जह यलिएणवि २ क पुणल्लिय, ख पणुलियं ३फ पावर ४ क सकारकयाइ-this reading appears to be equally plausible, पसंफरकयाए ५क reads the whole Tune thus भासायणमि फाई फिपि च चिया तेण ६क यं ७ तुमं 19 not found both in फ, स्त्र ८ मा० स० ९ आ० स निरिक्पमाणो 4 ·सिरिसिरिवालकदा जीए य मणोणेगवासायणाइ फलमेयं । संजापं तेण अहे नियायराई वियफेमि ॥ ५११ ।। देवो अ वोयराभो ने रूसेइ फह यि किंतु इमं । जिणभवणाहिटायगरूपमपासायं मुणम् वच्छे ! १५१२ ॥ तत्तो नरेहि आणाविऊण वलिकुमुमचंदगाईयं । कपूरागरुमयनाधियां च परमोगं ॥५१३ ॥ राया ध्याइ जुभो धूवाडच्छेहिं कुणा भोगविहि । निम्मलचित्तो निघलगचा तत्येव उवचिट्ठो ॥ ५१४॥ स्ववासतिगं जाय, धृपासहियस्स नरवदिस्स । वो रंगमंडो वि हु रंगं नो जगइ जगहियए ॥ ५१५ ॥ सामंतमंतिपरिगइपरजणेम वि विसन्नचित्तम् । स्वविढेम निरंतरनलंतदिप्पंतहीवेगु ।। ५१६ ॥ के वि हु दियंति कन्नाइ सणं के वि नरवरिंदस्स । एवं बहुप्पयारं परम्परारावमुहरनणे ॥५१७ ॥ वइयाए रयणोए पच्छिमनामंमि निमणिसहाएं। सहसत्ति गयणवाणो संजाया एरिपी सत्य ॥५१८ ।। १ फ रूपी२ क फरस पसारे ३ क फपूरागरमयनाहि धूवम्ब र कप्पागुरमयनाहिं धूवरूपं मार सर कप्पूरा- गुरुमयनाहिधूवरूपं making it one sungle compannel क ख परम्परालावमुहलजमे ५ क निमपसहापः व निमुगिसहारः भास निमुपसहारा ·सिरिरयणसेहरसूरिहिं संकलिया दोसे न कोई कुमारियह नरवर दोसुन कोइ, "जिणिकारणि निणहरु जडिओ त निमुणउ सहु कोइ ।।५१९॥ तं सोऊर्ग:वाला-संजाया हरिसमणिपरोमंचा.। राया वि हु साणंदो संजाओ तेण वपणेण 1.५२० ॥ लोया वि सप्पमोया जाया सम्वे वि चितयंति अहो। कि कारगं कहिस्सइ ? तत्तो वाणी पुणो जाया ।। ५२१ ॥ जमु नररिद्विहि होइसइ जिणहरु मुकदुवारूं'। सोइ मयणमंजूसियह होइसइ भत्तारु ॥ ५२२ ।। गाढयर तो तुवा, सव्ये चितंति कस्सिपा वाणी। एवंच फया होही तत्तो जाया पुणो वाणी ॥ ५२३ ।। सिरिरिसदेसरओलगिणि, हउँ चकेसरि देवि ! मासभतरि तमु नरह, आविठ निच्छंइ लेवि ॥ ५२४ ॥ इत्यंतरंमि जायं विहाणयं वजिभाई तुराई। रायावि सपरिवारो समुडिओ नियगिहं पचो॥५२५ ॥ १ दोसु is found both in फ, स; आर सर reads दोस २ क कोई पुमरियह ३ क rery incorrectly reads the whole line as 'जिणिकारणिजिणहरजडिओ तं निसुणओ तं निसुणउ ( repetition 1) सुद्द कोर'. या स- जिपकारणे स gives the correct reading. ४स दिहिदिमा० स० दिहि ५ क जिणहर मुफ्यार मार स. मिपाइरउ' मुकदुपार ६ स सोपशु ७ क भवम् -निच्छ लेवि ८क पिन्नियाई.

·सिरिसिरिवालकदा १७ तत्तो कयगिहपडिमापूयाइविहीहिं पारणं विहियं । सम्वत्य वि वित्यरिया सा पत्ता लोयमझमि ॥ ५२६ ॥ आवंति तो लोया सपमोया जिणहरस्स दारंमि । अगउग्यदिए तंमि वि पुणो वि गच्छति सविसाया ॥५२७॥ तं जिणहरस्स दारं केण विनो सकियं उघाडेउं । किंतु कओ बहुएहि वि उग्याडौँ' निययकम्मागं ।। ५२८॥ एवं च तस्स चेईहरस्स कियदुवारदेसस्स । संजाओ किंचूणो मासो एयं तमच्छरियं ॥ ५२९ ।। जइ पुण पुरिमृत्तम । तसि चेव तं निणहरस्स बरदारं । उग्याटेसि धुर्व वो मिलिया चकेसरीवाणी ।। ५३० ।। सो त कुणम् महायस । निणभवणुग्याडणं तुरियमेव । उग्पडिए तमि जो अम्हाण वि रग्बडइ पुन्नं ।। ५३१॥ तत्तो कुमरो तुरियं तुरयारूढो पयंपए सिहि । आगन्उनु ताय ! तुम पि जिणहरं जेण गच्छामो ।। ५३२ ।। तो सिट्ठी कुमरं पड़ जंपइ तुम्भे अवेयणा जेण । भुंजह अणजिय चिय निचं निक्खीणकम्मागो॥५३३॥ नूपं तुम्हाणं पिद अम्हे विन तारिसा इइच्छामो। गच्छ तुम चिय अम्हे नियकनाई करिस्सामो ॥ ५३४ ।। { क० पूयाइविहाइः २० पूयायविहीहिं २ का स. read कयं ३ After. this क यसरि which is quite redundant. ४ क किया स दक्किय ५ का स्व तुरिय ६ कभुंजइह अजिय, ख मुंजयहणजिपं Both adds २ ·सिरिरयणसेहरसूरिहि संकलिया 'सो धवल मुत्तुणे अन्नो सन्चो वि सत्यपरिवारो। चलिओ कुमरेण समं पत्तो जिणभवणपासंमि ॥ ५३५ ॥ कुमरो भणेइ भो भो ! पिडु पिहु गच्छेह जिणहरदुवार । जेण फुडं जाणिज्जइ सो दारूयाडो पुरिसो।। ५३६ ॥ तो जंपइ परिवारो मा सामिय ! एरिस समाइसमु । कि मूरमंतरेणं पडिवोहइ को वि कमलवणं ? ॥५३७ ।। ससिमंदलं विणा किं कुमुयवणुल्लासणं कुणइ को वि? । किं च वसंतेण विणा वणराई को वि मंडेइ ? ॥ ५३८ ॥ कि सहकारेण विणा उन्याडइ को वि कोइलाकंठं ?। ना देव ! तं वारं तु विणा केण उधेडइ १ ॥ ५३० ॥ तो कुमरो तुरंपाई मोइत्ता विहियउत्तरासंगो। फयनिस्सीहीसहो सीहदुवारंमि पविसेइ ॥ ५४० ॥ जा जाइ मंडवंतो कुमरो उफ्फुल्लनयगमुद्दकमलो । ता यकींकाररवं अररिजुयं झचि उग्यडियं ।। ५४१॥ सो तत्य रिसदनाहं वत्यालंकारघुसिणकयपूर्य । अमिळाणकुमुमदाम बंदिय ढोएइ फलमउलं ॥५४२।। इत्यंतरंमि राया ध्यासहिओ समागमो तत्थ । अच्छरिपकारिचरियं पिच्छइ कुमरं निहुयनिहुयं ॥५४॥ १तो is found both in क, या मा. R. reads तचोर य मितण ३ क यणरायं ४ क उग्घइयं ५ नुरियाई स तुरियाई ·सिरिसिरियालफहा कुमरो वि हरिसवसआ पंचंगपणामलीढमदिवीटो । सिरसंठियकरकमलो रिसहनिर्णिदं थुणइ एवं ॥ ५४४॥ सिरिसिद्धचकनवपयमहल्लपढमिल्लपयमय निर्णिद । असुरिंदमुरिदचियपयपंकय नाइ ! तुझ नमो ॥ ५४५ ॥ सिरिरिसहेसरसामिय ! कामियफलदाणपतरुफप्प | कंदप्पदप्पगंजश ! भवभंजण देव ! तुज्झ नमो ॥ ५४६ ॥ सिरिनाभिनामकुलगरकुलकमलल्लासपरमहंससम । असमतमतमोभरहरैणिकपईव ! तुज्झ नमो ॥ ५४७ ॥ सिरिमरुदेवीसांमिणिउर्वरदरीदरियकेसरिकिसोर !। पोरभूपदंडखंडियपयंडमोहम्स तुज्झ नमो ॥ ५४८ ।। इक्खागुर्वसभूसण गयदसण दुरियमयगळमइंदै !। चंदसमवयण वियसियनीलुप्पलनयण तज्झ नमो ॥५४९॥ कल्याणकारणुत्तमतत्तफणयकलससरिससंठाण!। कंट्टियकलकुंतलनीलप्पलकलिय तुज्झ नमो ॥५५० ॥ आईसर जोईसरलयगयमणलक्खलक्खियसख्ख ! । भवम्बपडिअजंतुत्तारण जिणनाइ ! तुज्झ नमो ॥ ५५१ ॥ १ क सिरि० २ क जिणंदं ३ क फयमिय. ४ क द्वारिणिक. ५ क देविय०६ आ. स. उदर०७ क, ख रखाग०८क मयगलमयंदा स मइगलमयंदक वयसिया २० क नीलुम्पलनयण ११ ख लुफ्पलक्खिय १२ क भवपडिय० ( It does not rend कूब ).

·२० सिरिरयणसेहरसूरिहिं संकलिया सिरिसिद्धसेलमंडग दुहखंडण खयररायनयपाय । सयलमहसिद्धिदायग! जिणनायग होउ तुज्झ नमो ॥५५२ तुझ नमो तुज्झ नमो तुज नमो देव ! तुज्झ चेव नमो। पणयमुररयणसेहराइरेजियपाय! तुझ नमो ॥५५३ ।। ॥ इति स्तवनम् ॥ राया वि मुयासहिओ निमुणंदो कुमरविहियसंयवर्ग । आणंदपुलइयंगो जाओ अमिएण सित्तुन्च ।। ५५४ ॥ कुमरो वि निणं नमि सीसंमि निवेसिकण जिणसेस । वहिमंडमि करवंदणेण वंदेइ नरनाई ।। ५५५ ।। नरनाहो अभिणं दिय तं पभणइ चच्छ ! मह तए भवणं । उग्याडियं तहा नियचरियं पि हु अन्ह पयडेमु ॥५५६।। नियनाम पि हु जपंति नुत्तमा ता कहेमि कह चरियं । इयजा चिंतई कुमरा ता पत्तो चारणमुर्णिदा ।। ५५७ ॥ सो वंदिऊण देवे उबविट्टी जाव ताव तं नमि। उत्रविस निवाइमु चारणसमणो कहइ धम्मं ॥५५८11 भो भो महाणुभावा! सम्म पम्मं करेह जिणकहिये । जह बंछह कल्लाणं इहोर तह य परोए ।। ५५९ ॥ १ There is a misprint in the भा० स. which reads ah, the of negation being not given at any place of the line, thus making the sense affirmatire Thich is quite out of place here. The giren realing is found in both क, स. २ मा० स. जा.

·सिरिसिरिवालकहा २१ धम्मो जिणेहि कहिओ तत्ततिगाराइणामओ रम्मो । तत्ततिग पुण भणियं देवो य गुरू य धम्मो य॥ ५६० ॥ इकिकस्स ये भेया नेया कमसो दु तिनि चत्तारि । तत्थ रिहंता सिद्धा दो भेया देवतत्तस्स ॥ ५६१ ।। आयरिया उवज्झायो मुसाहुणो चेव तिन्नि गुरुभेया । दसणनाणचरित्तं तवो य धम्मस्स चउभेया ।। ५६२ ॥ एएस नवपएसं अवयरियं सासणस्स सबसे । ता एयाँई पयाई आसहह परमभनीए ॥५६३ ।। नियंदरंगारिजणे मुनाणे संपाडिइराइसयप्पहाणे । संदेहसंदोहरयं हरते झाएह निचं पिजिणे रिईते ।।५६४ ॥ दुकम्मावरणप्पमुझे अगंतनाणाइसिरीचउक्के । समगलोगग्गपयापसिद्धे झारह निचं पि समत्यसिद्धे॥५६५॥ न तं मुई देइ पिया न माया जं दिति जीवाणिह मूरिपाया। तम्हा हु ते चेव सया महेह जं मुक्खमुक्खाईलहुँ लहेह॥५६६।। मृत्तस्यसंवेगमयस्मएणं सन्नीरखीरामयविस्तुएणं । पीणंति जे ते उवझायराए झाएइ निचं पि कयप्पमाए।।५६७॥ १ क देयो गुरू य धम्मो २ आ० स० आइरिया उज्झायाआ० स आयरिअउवझाया ४ क एमाई ५ जिणे ६ सo is found in both क, ख, आ० स० rends सु० ७ क इरंतं ८ क कंमा० ९क झाएमि निच पि समत्थ सिद्ध ख परत्तहाणेण सरेह सिद्धेः आ० स० झापड निच्चं पि मणमि सिद्धे उ ·२२ सिरिरयणसेहरसूरिहिं संकलिया खते य दंते य सुगुत्तिगुचे मुत्ते पसंते गुणजोगजुत्ते । गयप्पमाए हयमोहमाए झारह निच मुणिरायपाए ॥५६८॥ जं दबछकाइमुसदहाणं तं देसणं सव्वगुणप्पहाणं । कुग्गाहवाही उवयंवि जेण जहा विमुदण रसायणेण॥५६९॥ नाणं पहाणं नयचकसिद्धं तत्तावबोद्दिकमयं पसिद्धं । घरेद्द चित्तावसऐ फुरतं माणिकदीउच्च तमो हरतं ।।५७०॥ मुसंवरं मोहिनरोहसारं पंचप्पयारं विगयाइयारं । मूलोघराणेगगुणं पवित्तं पालेह निच्च पि हु सचरितं ॥५७१॥ वज्झं तहा भिंतरभेयभेयं कयाइदुम्भेयकुकम्मभेयं । दुक्खक्खयत्य फयपावनासं तवं तवेहामियं निरासं ॥५७२॥ एयाइ जे के वि हु सप्पयाई आरायतिफलप्पयाई । लहति ते मुक्खपरंपरागं सिरि सिरिपालनरेसरुन्न ।।५७३॥ राया पुरछइ भयवं ! को सिरिपालुत्ति ? तो मुणिंदी चि। करसन्नाए दसइ एसो तुद्द पासमासीणो ॥ ५७४ ॥ तं नाऊण राया सपमोओ विनवेइ मुणिरायं । भयवं ! करेह पयर्ड एयरस सरूवमम्हाणं ॥ ५७५ ॥ तची चारणसमणेण तेण आमूलचूलमेयस्स । कहियं ताव चरित्तं जिणभवणुग्याटणं जाव ।। ५७६ ॥ १ आ० समावस २ मा० स० ०दीयुब ३ क पयाजे के वि हु सम्पयाईस एयाइ जे कं विहु सप्पयाई मार सापयाई जे के वि नवप्पयाई.

·सिरिसिरिवालकहा २३ इत्तो वि पर एसोपरणतो गरायकनायो। पिमरज्जे उपविहो होही रायांहिरायोचि ॥ ५७७ ॥ तत्य सिरिसिद्धचकं विहिणा आराहिऊण भत्तीए । पाविस्सइ सम्पमई कमेण अपवम्गमुक्खं च ।। ५७८॥ तत्तो एस महप्पा महप्पमावो महायसो धन्नो । क्यपुन्नो महमांगो संजाओ नवपयपसाया ।। ५७९ ।। जो कोइ महापावो एयस्मुवरि पि कि पि पडिकलं । करिही मुश्चिम लहिही वकालं चेव तस्स फलं ।। ५८०॥ एयरस सिद्धसिरिसिद्धचक्नवपयपसायपत्तस्स । "वमावया वि होही गुरुपयकारणं चेव ॥ ५८१ ॥ व चेव कदंतो संपत्तो मुणिवरो गयणमग्गे । भो य सप्पमोओ जाओ नरनाइपामुक्खो ॥ ५८२ ॥ कालं चिय कुमरस्म तस्स दाऊण मयणमंजूम। पाऊण य सामगि सयलं पि विवाइपच्चस्स ॥ ५८३ ॥ रस भवणस्स पुरओ मिलिए सपलंमि नपरलोयमि । हिया महेण रत्ना पाणिग्गहणं पि कारवियं ॥ ५८४ ।। देवाइ बहुविदाई मणिकंचगरयणभूसणाईणि । देना य इयगया बिय दिन्नो य मुसारपरिवारो ॥ ५८५॥ १r has this reading, क reads परिणतो, आ० ० परिणितो २ क महाभागो ३ क फरदी ४ क ०प I have the given reading; ao fi reads यिया ·सिरिरयणसेहरसरिहिं संकलिया दिन्नो य वरावासो तस्य ठिो दोहि घरकलत्तेहिं । सहिओ कुमारराओ जामो संवत्थ विक्खाओ ॥५८६ ॥ निचं पितमि चेई हेरेमि कुमरो करेइ साणंदो। पूआपभावणाहिं सहलं नियरिद्धिवित्थारं ।। ५८७ ।। "अह चित्तमासअट्टाहिआउ तत्थ विहिपुन्। सिरिसिद्धचकपूयाविही वि आराहिओ तेण ॥ ५८८ ।। अन्नदिणे तस्स जिणालयस्स मुवलाणयंमि आसीणो । राया कुमारसहिओ कारावद जाव जिणमहिमं ॥ ५८९ ।। ते दडपासिएणं विनतो देव ! सत्यवणिएणं । एगेण दाणभंग काउं आणा वि सुह भग्गा ॥ ५९० ॥ सो अस्थि मए बद्धो एसो को तस्स सासणाएँसो !। राया भणेइ आणाभंगे पाणा हरिजति ॥ ५९१ ।। कुमरो भणेइ मा मा मारणादेसमिह ठिओ देसु । सावज्जवयणकहणे वि जिणहरे जेण गुरुदोसो ॥ ५९२ ॥ १ क, ख have the given reading. आ० स० reads Gr. "This Thole verse is not found in स.२ आ०'स. reads the whole line as follows:--- अह चित्तमासअट्टाहियाउ विहिआउ (additional ) तत्थ विहिपुव्वं. ३ ख, आ० स० ता. ४ क सासणं यसो. † Yerse 4C and this verse are both by mistake numbered 469 in the Me. and thenceforth in the number of each of the remaining terses is less by 1 than it is in our edition. 70 o also has the correct -numbering like our elition. ५क rends only single मा.

·सिरिसिरिवालकहा २५ तो राया छोडाविय आणावइ जाव नियपासमि'। तं दणं कुमरो उपलक्खइ धवलसत्यवई ॥ ५९३ ॥ चिंतइ मणे कुमारो अहह कई एरिसं पि संजाय । अहका लोहवसेणं जीवाणं किंन संभवइ ? ॥ ५९४ ॥ तं नियजणयसमाणं कहिलं मोयाविषओ नरिंदाओ। उवयारपरो कुमरो विसज्जए निययठाणे य ॥ ९५ ॥ अह अन्नदिणे कुमरो विन्नत्तो यागिएण एगेण । सामिय ! पूरियपोया अम्हे सब्बे वि संबहिआ ॥ ५९६ । तो जब चित्र कुमलेणं अम्हे तुम्हेहिं आणिया इयं । तह निभदेसमि पुणो सामिय ! तुरियं पयाणेर्दै ॥ ५९७ ॥ तो कुमरो नरनाई आपुन्छइ निययदेसगंमणत्यं । कह कह वि सो बिसन्नइ काऊणं गुरुयसम्माणं ॥ ५९८ ॥ दाउं मुयाइ सिक्खं कुमरस्स भलाविऊण धूयं च । पोयंमि समारोविय कुमरं बलियो नरवरिंदो ॥ ५९९ ॥ कुमरो बहुमागं धवलं पि हु सारसारपरिवारं । नियपोयमि निरोसड़ सेसजणे सेसपोएमु ॥ ६०० ॥ पत्याणमंगलंमी पहयाभो दुंदुहीओ भेरीओ। सज्जीकया य पोया चटंति महल्लयेगेणं ॥ ६०१ ॥ १ क ता. २ क has the given reading; v and मा० स. read नियय०३स मोयावर ४ rand आ. स० पराणेह. ५. reads the whole line as पत्थाणं मंगलंमी पहायो दुदुदहीओ मेरीओ; म reads पत्थाण- मंगलंमी पहयामो दुदुही मेरोमो.

·सिरिरयणसेहरसूरिहि संकलिया पोयारुढो कुमरो जलहिमि वि अणुहवेइ लीलाभो । जह पालयाहिरूढो देविदो गयणमग्गे वि ॥ ६०२ ।। दहूण कुमरलीलं रमणीजुयलं च रिद्धिविस्थारं । धवलो विचलियचित्तो एवं चिते उमाढत्तो ।। ६०३ ॥ अहह अहो जणमित्तो संपत्तो केरिसि सिरि एसो । अन्नं च रमणिजुयलं एरिसयं जस्स सो धन्नो ॥ ६०४ ॥ ता जइ एयरस सिरी रमणीजुयलं च होइ मह कह वि। ताई होमि कयत्यो अफयत्यो अन्नहा जम्मो ॥ ६०५ ॥ एवं सो घणलद्धो रमणीशाणेण मयणसरविद्धो । दुज्यवसायाणुगो न लहेइ रई ससल्लुव्व ।। ६०६ ।। इकलओ वि लोहो बलियो सो पुण सदप्पकंदप्पो । जलणुन्ध पवणसहिओ संतावइ कस्स नो हिययं ? ॥६०७॥ तत्तो सो गयनिदो सपणीयगयो वि मज्झरयणीए । दुक्खेण टलबलंतो दिट्टा तम्मितपुरिसेहि॥ ६०८ ॥ पुट्ठो य तेहि फो अज्ज तुज्झ अंगमि बाहऐं वाही ? । जेण न लहेसि निई ता फहम फुडं नियं दुक्खं ।। ६०९ ॥ कह कह वि सो वि दीह नीससिऊर्ग कहेइ मह अंग । वाही न पाइए किंतु याइए में दुरंताही ।। ६० ।। १फ चितामा २ बास. इमिल्लयोघ इकलमओ; क has the given reading. ३ फ, स तं मित्तपुरिसेहिं. ४ क, ख यादप; घat other places sometimes rests .पाइप ALo which supports the giren reading.

·सिरिसिरियालकहा पुट्टो पुणो वि तेहिं का सा तुह माणसी महापीडा ?। तो सो कहेइ सव्वं तं निययं चितिय दुई ॥ ६११ ॥ व निमुणिऊण ते वि ह भणंति चाउरो वि मित्तवाणियगा. इह हा किमियं तुमए भणियं कन्नाण मूलसमं ॥६१२ ।। अन्नस्स वि धणहरणं न जुज्जए उत्तमाणा पुरिसाणं । जं पुण पहुणो उवयारिणो य तं दारुणविवागं ॥ ६१३ ।। इयरित्यीण वि संगो उत्तमपुरिसाण निन्दिओ लोए । जा सामिणीई इच्छा सा तक्खयसिरमणिसरिच्छा ॥३१४॥ अबस्स वि करस वि पाणदोहकरणं न जुज्जए लोए । जं सामिपाणहरणं तं नरयनिबंधणं नणं ।। ६१५ ॥ ता तुमए एरिसयं पावं कह चिंतियं निए चित्त । जइ चितियं च ता कह कहियं तुमए सजीहाए ? ॥६१६।। आसि तुमं अम्हाणं सामी मित्तं च इत्तिमं कालं । एरिसयं चिततो संपइ पुण वेरिओ वं सि ॥ ६१७ ॥ पोयाण चालणं तं य तह कॉलाउ.मोयणं तं च । विजाइराउ मोयावणं च किं तुज्झ वीसरियं ? ॥ ६१८ ॥ एवंविहोवयाराण कारिणो जे कुणति दोहमणं । दुजणनणे तेसिं नृणं धुरि कीरए रेहा ॥ ६१९ ॥ १क सामिणोइ. २ ख कह वि चितियं निय- चित्ते. ईख सामिय. ४ The giren reading is found in na and आ० स. read तह महकालाउ मोयणं.

·२८ सिरिरयणसेहरसूरिहिं संकलिया मलिणा कुडिलगईयो परछिदरया य भीसणा डसणा। पयपाणेण वि लालंतयस्से मारंति दोनीहा ।। ६२० ।। पयडियकुसीलयंगा कर्यकडयमुहा य अवणिरणेहा। मलिणा फदिणसहावा तावं न कुणति कस्स खला ? ॥२१॥ विरस भसति सविसं उसंति जे छन्नमिति सुंघता । ते कस्स सद्धछिद्दा दुजणभसणा मुहं दिीत ? ।। ६२२॥ ता तं न होसि धवलो कालो सि इमाइ रिहछेसाए । ता तुज्झ देसणेण वि मालिग्नं होइ अम्हाणं ॥ ६२३॥ इय भणिय गया नियनियठाणेमु जाच तिन्नि वरपुरिसा। तुरिओ कुडिलसदायो पुणो वि तप्पासमासीणो ॥६२४ ।। सो जंपइ धवलं पइ न फहिजइ एसिमेरिसं मंतं । ज एए अरिभूया तुद्द अहियं चे चितंति ॥ ६२५ ॥ इको है तुद मणवंउिपत्यसंसाइणिक्तल्लिच्छो । अच्छामि ता तुम मा नियचिचे कि पि चिंतेमु ॥ ६२६ ॥ किंतु पिसेसेण तुमं सिरिपालेणं समं कुणम मित्ति । जं सो चीसत्यमणो अम्हाणं मुहहओ होइ ॥ ६२७ ॥ तो धवलो तुमणो भणइ तुम चेव मज्झ वरपित्तो। किंतु मह छियाण सिदी होही यह फद्दमु ॥ ६२८॥ सो आए जुझणत्य दोराधारेण मंहिए मंचे। फह कह वि तं चडाविय केण वि फोऊइलमिसेण ।। ६२९ ।। १ The gren reading is found in फ; u rends रारंतस्स: मा० स० लालपंतस्स २फ पा. ३ फ देय.

·सिरिसिरिचालकहा छ चिय छिन्ने दोरयमि सो निच्छयं समुइंमि । पटिही तो तुह पंछियसिद्धी होही निरववाय ॥ ६३०॥ वो संतृहो घवलो कुमरसहाए करेइ केलीभो । बहुहासपेसलाओ वहा जहा इसइ कुमरो वि ॥ ६३१ ॥ अन्नदिणे सो उच्चे मंचे धवलो सयं समास्टो। सिरिपालं पड़ जंपइ पिच्छद पिच्छद्द फिमेयं ति ॥६३२ ।। दीसइ समुहमज्झे अदिपुव्वं मइ ति जपंतो। उत्तरउ सयं तत्तो कहइ कुमारस्से सविसेस ।। ६३३ ॥ बुमर ! अपुच्चं फोऊद्दल ति तुझ पिपलोयणसरिन्। जं जीवियाउँ बहुयं दिट्ट पबरं भणइ लोओ ॥ ६३४ ॥ तो सहसा कुमरो विहु चडिओ जा तत्य उच्चए मंचे। ता मंचदौरछेपी विडिओ य कुमतिणा तेण ॥ ६३५ ।। तो सहसा मंचाओ बुमरो वि पडतो नवपयाई पापड तारसण चिय पडिओ मगरस्स पुट्टीए ॥ ६३६ ॥ नवपयमाहप्पण ओसहियालेण मगरपुटिटिओ। सणमित्तेण वि बुमरो गुहेण कुणतहे पत्तो ॥ ६३७ ॥ तत्य य वणमि कन्य वि चंपयतस्वरतरमि सो मुत्तो। जा जग्गा तो पिन्ड समापरमहडपरिपेटं ॥ ६३८ ॥ विणोणएहि ते भटेखि पनलिउडेहिं विनतं । देव ! इह इंफणसे टेसे ठाणाभिहाणपुरे ॥ ३३९ ।। ? 1,77 hire the given reading. To २ क जीविया ३कता realis ईर युमास्त ·सिरिरयणसेहरसूरिहिं संकलिया वसुपालो नाम निवो तेणं अम्हे इमं समाइट्टा । जलहितडे में अचलंतछायतरुतलसमासीणं ।। ६४०॥ पिच्छेह पुरिसरयणं अजदिणे चेव पच्छिमे जामे । ते तुरियं चिय तुरयारूद फाऊण आणेह ।। ६४२ ॥ ता अम्हेहिं तुम चिय दिट्टो सि जहुत्ततरुतलासीणो । सामिय! पुन्नबसेणं ता तुरियं तुरयमारुहह ॥ ६४२॥ कुमरो वि इयाख्दो तेहिं मुद्दडेहि चेव परियरिओ। खणमित्तेण वि पत्तो उरणयपुरपरिसरवणमि ॥ ६४३ ॥ तस्साभिमुहं राया वि मंतिसामंतसंजुओ एइ । महया महेण कुमर पुरे पविसेई कयसोहे ।। ६४४ ॥ फाऊण य परिवत्ति उस्स कुमारस्प असणसणेहि । पभणेइ सबहुमाणं राया एयारिसं वयणं ॥ ६४५ ॥ पुचि सहाइ पत्तो एगो नेमित्तिो भए पुट्टा । को मयणमंजरीए मह पुत्तीए वरो होही ? ॥ ६४६ ॥ तेगुत्तं नो वसादमददसमोइ जलहितीखणे । अचलंतछायतरुतळठिो हबइ सो इमीइ वरो॥ ६४७ ॥ अनं चिय से सि तहेव पावियो बरछ ! पुग्णजोएणं । तामयणमंजरिमिमं मह ध्यं प्रति परिणे ॥ ६४८॥ एवं मणिकण नरेसरेण भइवित्वरेण बीवाई। काराबिऊण दिन्नं हयगयमणिकंचाईयं ॥ ६४९ ॥ यास पवेसेर.२ मा० स० पासा ३nand मा० स.'ता.

·सिरिसिरिवालकदा वचो सिरिसिरिसालो नरनाइसमप्पियंमि आवासे । अनइ सहाई जपुन्नमेव मूलं हि मुक्खाणं ॥ ६५० ।। रन्नो दिनस्स वि देसवासगामाइमाहिवत्तं पि। कुमरो न छेइ इ थइयाइत्वं तु मग्गेइ ॥ ६५१ ॥ राया तं हीणं पि हु कम्मं दाऊण तस्स दृट्टिकर ! अचंतमाणणिज्जाण तेण दावेइ तंचोलं ॥६५२।। इयो यः- जइया समुहमञ्झे पडिओ कुमरो तया घवलसिट्टी। तेण कुमिचेण समं संन्टो हिययमझमि ॥ ६५३ ॥ लोयाण पञ्चयत्यं धवलो पभणेइ अहह किं जाये। जं अम्हाणं पहु सो कुमरो पहिओ समुइंमि ॥ ६५४ ॥ दिययं फिटई सिरं च कुट्टए पुकरेड् मुक्कसरं । पवलो मायाबहुलो हा कत्य गओ मि सामि! तुम? ॥६५॥ सोजणं मयणाउ ताओ हाहारवं कुणंतीओ। पडियाउ मुच्छियाओ सहसा बजाइयाओच्च ॥ ६५६ ॥ जलनि दिसीयलपवणेण लद्धसंचेयणाउ नाउ पुणो । दुक्खभरपूरियाभो विमुक्षुझाओ रोयंति ॥ ६५७ ।। हा पाणताह हा गुणसणाई हा विजयसारउपयार ।' १ क, ख जा.२ ख पिठेद आर स० पिट्टेर. ३, मार स० णिहि. / The reading हा गुणसणाह is found in both , # and is, therefore, more authoritativo and preferable to आ० स's reading D ·३२ सिरिरयणसेहरसिहि संकलिया हा चंदवर्यण हा कमलनयण हा खजियमयण ॥ ६५८ ॥ हा हा अम्हाणे अणाइयाण होणाण सरणरहियाण । सामिय ! तए विमुक्काण सरणमम्हाण को होही ।। ६५९॥ तो धवलो मुइणो' इव जपइ मुइ ! करेह मा खेयं । एसो ह निश्च पि हु तुम्हं दुक्खं इरिस्सामि ॥ ६६० ॥ तं सोऊणं ताओ सविसेसं दुक्खियाउ चितंति । नृणमणेणं पावेण चेव कयमेरिसमकज्नं ॥ ६६१ ॥ इत्यंतरे उच्छलियं जठेहि, वियंभियं उभडमारुपहि। समुन्नयं घोरघणावलीहि, कडकियं रुद्दतडिल्लयाहिं ॥६६२ पोरंधयारेहि विवष्ट्रिय च, रउद्दसद्देहि समुष्टियं च । अट्टहासेहिं पयट्टियं च, सपं च उप्पायसएहि जायं ॥६६३ तत्तो हल्लोहलिएम तेमु पोएम पोयलोएहिं । खलभलिय जलजलिय फलकलियं मुच्छिंयं च सणे ॥६६४ १ In stead of 'हा चंदवयण' क reads चदणदया. 2 The giren reading is found in both , ET. TO स rends होगाण. ३ य, थार म० दीपाण. ४ Both फ,रा have the giren readings भास सुयमो. ५ Both क, म have the given reading, या० स० मुषण. ६ कर्य केरिसमफचं. ७ The given reading is found both in h; 0; 270 279 reads fareigai following the commentator who, in explaining the terin, has used Sk. विद्धितम्। Dat the giren reading is preſcrable for the expl ration of which see notes. ८ फ, तेहिं तं च सन.

·t सिरिसिरिवालकहा ३३ डमडमडमंतडमरुयसदो अचंतरहरुवघरो। पढर्म च खित्तवालो पयडीहूओ सकरवालो ।। ६६५ ।। तो माणिपुन्नभदा कविलो तह पिंगलो इमे चउरो । गुरुमुग्गरवग्गेकरा पपडोहमा सयं वीरा ॥ ६६६ ।। कुमुरंजणवामणपुरफदंतनामेहिं दंडहत्येडिं। पयदीहूयं च नओ चॅहि वि पडिहारदेवेहि ॥६६७ ॥ चकेसरी य देवी जलंतचट्ठयं भमाडती । बहुदेवदेविसहिया पयडीहूआ भणइ एवं ॥ ६६८ ॥ रे रे गिद एयं पढम दुबुद्धिदायगं पुरिसं । जं सबाणत्याणं मूलं एसुचिय न अन्नो ॥ ६६९ ॥ तो अत्ति खित्तालेण सो नरो बंधिऊण पाएहि । अवलंवियो य क्वयर्थभंमि" अहोमुहं काउं ॥ ६७० ॥ faani which is more correct but it does not suit १ आर. स. has the given rending a rends the metre. A rends बिग्ग. २ स,आ० स० सुरा. The given reading is foup'i in is highly reliable, authoritative and preferable because it gives a better sense than the variant 'सुरा. ' The Comm. also does not seem to have come scross the Ms. क because he also has used the word 'सुराः' in his explanation ३ ख has the giren reading; क and आ. स. read कुमयः ४ क, ख पुष्फ, आ० स० has the given rearling. ५आस० चउहि ६ स ०देवेदि ७ क, ख गिन्हह ८ क, ख दुबुद्धि० ९ क तत्तो १० स पालेण ११ क अविलंविमो १२ स० मेमि क and ·३४ सिरित्यणसेहरसारिदि सकलिया दाऊण मुहे बेसुदं खग्गेण छिनिकण अंगाई। सो दिसिपालाण बलि दिन्नयो संतिकरणत्यं ॥६७।। तत्तो सो भयभीमो धवलो मयणाण ताण पिटिटियो। पमणेह मम रक्खह रवावह सरणागयं निययं ।। ६७२ ।। तो चक्कसरिदेवी भणइ दुइ धिट पाविट्ठ । पयाण सरणगमणेणे चेव मुको सि जीवंतो॥३५३॥' विणोणयाउ तामो मयणाओ दो वि विम्हियमणाभो। भणियाओ देवीए सपसायं एरिम वयगं ॥ ६७४।। 'बरछा ! बल्लहु तुम्हतार गईरिदिसमेउ । मासभितरि निच्छइण मिलिसइ पाई म खेउ ॥ ६७५॥ एम भणेविणु चदरि परिमलगुणिहि विसाल । मयणार कंठिहिं पविखंबड सुरतरुकुममह माल ॥ ६७६ ।। तुम् दुटुन देखिसिई मालइ तणइ प्रमाणि" | एम भणेविशु चहरि देवी गई नियठाणि ॥ ६७७ ॥ ५. फ अमुया ६ क सो दिसिपालयलि ७ आ० स० ता ८० स० which probably appears to be a mispint for Thc Comm. has also uel in the explanation. ९ फसरणगम १०फ बलह तम्हतगाउ एक मिलमिा १२ क धुरद ११ माइम (un St. 67 also). १४ क घुमहरि (in St, an also). १५ क has the given reaving: भा० समयमा गमयण १६ क पिफ्याक has the given realing: मा० म० तुम्बद स्व नुम्ददं २ रेगिमा क देपिलित मा० स has the given reading. rulhase the given reading मा०स० reals पमाणि.

·सिरिसिरियालकदा --- पतानि पीण्यपि दोहाछंदांसि बोध्यानि।) मिणति तो तिनि वि, ते पूरिसा सरलवुद्धिणी धबलं । दें जुद्धिदायगफलं नए एरिसविवागं ॥ ६७८ ।। स्पाणं च सईणं सरणपभावेण जड वि जीवंतो। छुट्टो सि तद वि पावं पुगो करंतो लहसि णत्यं ॥६७९॥ जो पररमणीरमणिकलालसो होइ रागगहगहिओ। जड सो बुबइ पुरिसो ता-के-खरकुक्कुरा अन्ने ॥ ६८०॥ घिद्धी ताण नराणं ले पररमणीण स्वमित्तेण । सृदिरा इणति सव्वं कुलनसमग्गापवग्गमुह ॥ ६८१॥ जलाहिमि बांताणं पायाण जाव कवयदिणाई। जायाई तो पुणरवि धवलो चिनेइ दिययंमि ॥ ६८२ ॥ अयि अहो मह पुन्नोदय त्ति जं सो उबवो दलिओ। फिलिया एयो य सिरी सव्वा वि मुहेण मझेच ॥ ६८३ ।। जइ रमणीओ एयाओ कहवि मन्नंति मद्द कलत्ततं । ता है होमि कयत्यो इंदाओ वा समभहिओ ॥ ६८४ ॥ This direction is not found in the Uss. consnltel, but it is given in the 20 po eition and as it is, found to be somewhat useful .it has been thonght desirable to in-ert it here, rewis the whole line as follors:-'हो सि तह वि करतो पुणोवि पाच लहमि अजयं..व रागाहगाईड ६ क. कुलजसगापसागपुहं ७ क, न पुण्णोदयं नि १ क कयर म करा २ या स क मा ३ कमममिहिमा * ·सिरिरयणसेहग्सूरिहि सकरिया इय चितिऊण तेणं जा दुइमुहेण पत्थिया ताओ। ता ताहि कुपियाहि दुई निभत्थिया बाई ।। ६८५ ॥ तह वि हु सो कामपिसायहिटियो ननिम्मलविवेयो । तेण ज्यवसाएणं खणं पि पावेइ नो मुक्खं ॥ ६८६ ॥ अन्नादणे सो नारीवेस पाऊण कामगहगदिलो । मयणाण आवास सयं पविट्ठो उ निग्निहो' ॥ ६८७ ॥ जाव पलोएइ तर्हि ताव न पिच्छेद ताउ मयणाओ। पुरओ ठियाउ मालाइसएंण अदिस्सरूवाओ ।। ६८८ ॥ सो रागंधा यधुव्य जाव भमटेइ तस्य पवडतो । तो दासीहिं सुणउच्च कडिओ कुटिऊण वहि ॥ ६८९ ।। इचो ते गोहित्या मगोण नेण निग्नमाणा वि। सपमेर कुगुणतढे पता मासमि चूिणे ॥ ६९० ॥ पदम उनरिउणं धवलो जा जाइ पाहुदनिहत्थो । रांचकर ता पास नरवरपाममि सिरिपार ।। ६९१ ।। राया वि सत्यवाहस्स तस्स दावेइ गुस्याइमाण | तंगोल तण चिय सिरिपालेणं विसेसेण ।। ३९२ ।। ६ 2 bas the given realing which giren not in the baly of the running test but in the blank space nt the top of the page as bas Ixeen done at feierl places whereser some woni o words are left out, L reds स पापिहो पा० स० मुपाविष्टी . क मागा असरण च मालासरण ३५ सउच्च, गराउपर , 4 गयययहमणोः म गरय "हुमाग The olven reutlung F found in बा० स० ·३७ सिरिसिरिवालकहा सरिपालकुमारणं नोभो सिट्टीस दिट्टमित्तो वि । सेट्टी पुण सिरिपालं दंणं चिंतए एवं ।। ६९३ ।। घिद्धी किं मो एमो सिरिपालो धवल मिद्विगो कागे। किं वा तेण सरिच्छो अन्नो पुरिसो इमो को वि: ॥६९४॥ डाऊण खां नरवरमहाड ना उहियो धवलसिटी । परिहाराओ पुन्छा ययाइनो इमो को र!॥ ६९० ॥ तेणं कहियो सन्चो वि तस्म कुमरस वरियतंतो । न सोऊणं सिही जाओ वजाहउव्व दुहो ॥ ६९६ ।। चिंतेड हिययमझ ही ही विहिविलसिएण विममेण । जज करेमि कन्नं तं तं मे होइ विपरीय ॥ ६९७ ॥ एसो सो सिरिपालो जामो जामाउओ नरिंदम्स । गरुओ ममावराहो कि होटो तं न याणामि ॥ ६९८ ॥ वह वि नियमनविसए धीरेण समुञ्जमा न मुत्तव्यो । में सम्ममुजमवाण पाणिगं संकए हु विदी ॥ ६९९ ।।' १ क जाओ २ क दिटुण, ३ क स थहियारत्तो ४ आ० स० गुरओ ५ क संनुनमंताण has the given rending; a and to go red but the variant is not (preferable because it gives us 13 syllabic instantrobimas in the firt foot-pada thereas the metre requires 12 which number is exactly supplied by the #giren reading. .

·३८ सिरिरयणसेहरसूरिहिं संकलिया एवं सो चितंतो जा पत्तो नियइंपमि उत्तारे। ता तत्व गीयनिउणं डुबकुडुवे च संपतं ।। ७००॥ सो ताण गायणाणं जाव न चिंताउलो दियइ दाणं । तो इंवेणं पुटो ल्हो कि देव ! अम्हुवरि ॥ ७०१ ।। एगंते डेयं पद सो जंपइ देमि तुज्झ भूरिधणं । जइ इक मह कज्ज करेसि केण वि उवाएण ।। ७०२ ।। डुबो वि भणइ पदमं कहह मह केरिसं तयं कन्न । जेण मए जाणिज्जा एवं सम्झं असझं वा ॥ ७०३ ॥ धवलो भणेइ जो नरवरस्स नामाउमो इमो अस्थि । जइ तं मारेसि तुम ता तुह मुहमग्गियं देमि ।। ७०४ ॥ डको भणेइ ले मारणमि इवकुत्यि एरिसोवानी ! जं अन्नायकुलं तं पहिस्सं एस इंति ॥ ७०५ ।। ततो राया जामाऊयं पिते जमगिःमि पेसेही। एवं च कर नूर्ण होही तह कन्जसिद्धी वि ॥७०६ ॥ मंतेण तेण तट्टो धवलो अपेइ कोडिमुलं पि । निपकरमुदारयणं वेगेणं तस्स पाणस्स !! ७०७ ॥ हो सो वि हु टुबो सेकुइंचो जाइ निवगवाखस्स । हिहिममहीइ चिर गायतो गीयमइमहुरं ।। ७०८॥ ! The given realiting is found in both फ, ज्ञ भारमा नियमि २ आ० स० इंगमुटुयं ३ कई ४ Omitted in का found in vaad भा० स. ५फ मारो ·सिरिसिरिवालाहा ताणं कोमलकंठम्भवण गीएण हरियमणकरणी। राया भणेइ भो भो ! ज मग्गह देमि नं नुम्भ ।। ७०९ ॥ पामो भणे सामिय ! सव्वत्या लहेमि बहुदाण । किंतु न लडेमि मागं तो तं मह देम जा तृट्टो ।। ७१० ॥ राया भणेइ माणं जस्साई देमि तस्स तंबोलं । दावेमिमिणा जामाउएण पाणप्पिएणावि ॥ ७११ ।। हुंदो सकुडुको वि हु पभणड सामिय ! महापसाओ नि। तो रायाएसेणं कुमरोजा देर तंबोल ॥ ७१२ ॥ ताव सहसत्ति एगा बुता वो कुमारकंठमि । लग्गेइ धाविऊर्ण पुत्तय पुत्तय कओ तं सि ? ॥ ७१३ ॥ कंठविलग्गा पभणइ हा वन्छय : फित्तियाउ कालाओ। मिलियो सि तुम अम्ई कत्य य भमियो सि देमंमि ॥७१४|| मुणियो सि इंसदीचे पत्तो कुसलेण पाहणारूटो। तत्तो इह संपत्तो कई कह पुत्तय : कहेम् ॥ ७१५ ॥ एगा भणेइ भतिजो सि अन्ना भणेइ भाया सि । भवरा कहर मह देवरो सि पुग्नेग मिलियो सि ।। ७१६ ॥ डुबो भणेइ सामिय ! मह सहुभाया इमो गो आसि। संपर तुम्ह समीवे ठिो वि नो लक्खियो सम्मं ॥७१७|| एरण कारणे माणमिसेणं अणावियो पासे । उचलक्खियो य सम्म बहुलक्षणलक्खियो एसो ॥७१८॥ १ मा० साबुदी २ क तुमे मन्हे ·सिरिरयणसेहरसूरिहिं मंकलिया राया चितेइ मणे ही ही विद्यालियं कुलं मन । एपण पावणं तो एसो झत्ति इंतव्यो ।। ७१९ ।। नेमित्तिो य बंधाविऊण आणावियो नरवरेण । भणियो रे दुह ! इमो मायंगो फीस नो कहियो ? ॥७२०॥ 'नेमित्तिओ वि पभणइ नरवर ! एसो न होइ मायंगों। किंतु महामायंगादिवई होही न मंदेहो ॥ ७२१ ॥ गाढयरं रुटेणं रन्नो नेमितिमओ कुमारोथ। इणणत्यं आइहा निययाण जाव सुहडाणं ।। ७२२ ।। ता मयणमंजरी वि हु मुणिऊण समागया तर्हि झत्ति । पभणे ताय ! किमियं अवियारियाजकरणं ति ? |७२३।। आयारेण वि नजइ कुलं ति लोए पि पिज्जए ताप ! । लोगोचर आयारो कि एसो होइ मायंगो ? ॥ ७२४ ।। सो पुच्छइ नरनाहो कुमरं भो ! नियकुलं पयासेम् । इसि हसिऊण कुमरो भणइ अहो तुज्झ छेयतं ॥ ७२५ ॥ अहवा नरवर ! तुमए एय अखाणय कयं सच । पाऊण पाणियं किरें पच्छा पुच्छिज्जए गेहं ।। ७२६ ॥ * This verre is not fonnd in the Me. which, has been omitted through mistake, and this lxcomes more plausible due to the fact that the next serse after verse 19 in this Ms. is pumbered not 20, as it shonld be, but 21.१ नेमतिमो (also in St. 741 ) २ आ. स. मातंगो ३ कराया: व and मा० स. read रन्ला ४ कत्र किरि it seems ·सिरिमिरिवालकहा ४१ सिन्नं करेट सज ज म हत्या कुलं पयासंति । जीडाए जं कृटयनणं ति लजाकर एयं ॥ ७२७ ॥ अहना पवर्णमझहिआउ जा संति दुन्नि नारीओ। आणाविऊण ताओ पुन्छेह कुल पि जड कग्नं ॥ ७२८ ।। तो विम्मियों य राया आणाविय धवलसत्यवाई पि । पुन्छर कहे कि संति पहणे दुन्नि नारीभो ? ॥ ७२९ ।। परलो वि दुकासमुही ना जानी नाव नरवरिदेण । नारीण आणणत्यं पहाणपुरिमा समाइटा ।। ७३० ॥ । नेटि गंतुणं तओ' भणियाओ नरवरिंदपाओ । पाणी कुलमरणार्थ बन्छा ! आगन्ध दुभ ति ।। ७३१ ।। ने सोउण ताश्री मयणामी हरिमियाभो चित्तंमि । नेण मणबाटोग नणं आणाविया अम्हं ।। ७३२ ॥ मिवियाए चदियाभी संपत्ता नरवरिंदभवणमि । दहण पाणनाई जाया हरिण पहिरथा ॥ ७३: ।। रमा गि पुनियानी बन्छा ! भंजेह अम्ह मंदेहं । को पमा युनंता ? कर आमूलचूलं ति ।। ७३४ ॥ नो पिज्जातरध्या कहेड सप पि कुमरंपरियं जा। तार निरो गाणंदी मगर उमो भणिपुत्तो मे ।। ७२५ ।। भा०म० मम २ क पारद० ३फ units य After this ID 779 ay aft which is not warrantell try the rnctre. ५ क revla only चरियं (arl not कुमरथरिय) ·मिरिसिरिवालकहा तह वि कुमारेणं सो आणीयो नियगिहं सबहुमाणं । भुंजाबियो य विस्सामियो य-नियचंदसालाए ।। ७४५।। तत्य विउ' सो चिंतइ अहह इमों केरिसो विही को ? | जमहं करेमि फज्जतं तं मे निष्फलं होड ॥७४६ ।। एवं ठिए वि अज वि मारिजई इमो मए कह वि । ता एयाओ सिरीयो सव्वाओ इंति मह चेव ॥ ७४७ ॥ अन्नं च इत्य सत्तमभूमीए मुत्तो इमो इको । ता हणिऊणं एवं रमणी वि बला विमाणेमि ॥ ७४८ ॥ उय चिंतिऊण डिवो चिट्ठो दुट्टा निकिद्वपाविट्ठो । असिवेणु गहिऊण पहावियो कुमरवहणत्यं ।। ७४९ ॥ उम्मग्गमुक्पाओ पडियो सो सत्तमाउ भूमीओ। छुरियाड उर विद्धो मुको पाणेहिं पाबु ति ॥ ७५० ।। १ The given rcarling is found both in क, ख, 2770 realls Fort which uppcars to be quite imaginary and unwarinted 3 has the guen rerding whuch is inore poetic and authoritative than the variant अहो found in a and आ० स. ३ क, ख निष्फलं ४ After this आ० स adds जा which is not found in Fry ep and which 13 not warranted by 4 o omito fa which metre requires. ६ This is not found in क, स, but is found ETTO FO which has based it, it appears from Sh. have given in the Sk Commentary. the metre in ·सिरिरयणसेरप्रिहिं संकलिया गाडयरं संनुहो राया कुमरस्स देइ बहुमाणं । डुबै सकुडुवं पि हु तोडावइ गरुयरोसेण ।। ७३६ ॥ डुबो कहेइ सच सामिय ! कारावियं इमं सव्वं । एएण सत्यवाहेण देव ! दाऊण मज्झ धणं ॥ ७३७ ॥ तो राया धवलं पि हु बंधावेऊण "निविदबंधेहि । अप्पेइ मारणथं चंडाण दंडपासीणं ।। ७३८ ॥ कुमरो निरुवमकरुणारसवसओ नरवराउ कहकह वि । मोयावइ तं घचलं डुवं पि' कुटुंबसंजुत्तं ।। ७३९ ॥ मायंगांदिवइत्तं पुट्ठो नेमित्तिओ कहइ एवं । मायंगा नाम गया तेसि एसो अहिवइ ति ।। ७४० ॥ संपूइऊण राया मम्मं नेमित्तिय विसज्जेइ । भःणीसुयं ति ध्यावरं ति कुमरं च खामेइ ॥ ७४१ ॥ राया भणेइ पिच्छह अहह अहो उत्तमाण नीपाणं । केरिसमंतरमेयं अभियविसाणं व संजायं !।। ७४२ ।। धवलो करइ एरिसमणत्यमुनगारिणो वि कुमरस्स । कुमरो एयरस अणत्यफारिणो कुणई उवया ॥ ७४३ ॥ जह जह बुमरस जसं धवलं कोयंमि वित्यरइ एवं" तह तह सो धवलो वि हु खणे खणे होइ कालमुहो ॥७४ १ तडावर २ क गुरुय० ३ क घण मन्नं ४क निव + सा मा सच ६ क मागा०७ आ० स० भय ८ क omits this. ९ क स उययारो १० क एम ·मिरिसिग्विालकहा तह वि कुमारेणं सो आणीयो नियगिहं सबहुमागं । भुंजावियो य विस्सामियो य नियचंदसालाए ।। ७४५ ।। तत्य वि 'सी चिंतइ अहह इमों केरिसो विही को ?। जमहं करेमि फज्ज तं त मे निष्फलं होई ।। ७४६ ।। एवं ठिए वि अज्ज विमारिज इमो मए कह वि। ता एयाओ सिरीओ सबाओ हुंति मह चेव ।। ७४७ ॥ अन्नं च इत्य सत्तमभूमीए मुत्तो इमो इको। ता हणिऊणं एवं रमणी वि' बला वि माणेमि ॥ ७४८ ॥ इय चिंतिऊण हिटो चिट्ठो दुट्टा निफिट्टपाविठ्ठो । असिवेणु गहिऊण पहाविया कुमरवहणत्यं ।। ७४९ ॥ उम्मग्गमुक्पाओ पडियो सो सत्चमाउ भूमीओ। छुरियाइ सरे विद्धो मुको पाणेहिं पाबु ति ।। ७५० ॥ The given rcading is found both in Figa; afro no reads Fernt which appears to be quite imaginary and un barrinted 25 has the given reuding which is more poetic and authoritative than the varant अहो found an R and आ० स०३ क, ख निष्फलं * Ifter this 3770 Fo adds To which is not found in F, and which is not warranted by the metre u o omito fu which metre requires. ६ This is not found in क, ख, but is found To go which has based it, it appears from Sh. 'घृष्ट' gaven in the Sk Commentary. in ·. सिरिरयणसेहरसूरिहि मकलिया सो सत्तमभूमीओ पडियो पत्तो य सत्तमि' भूमि । नरयस्स तारिसाणं समस्थि ठाणे किमन्नत्य ' ॥७५१॥ तं दहूण पभाए लोओ चिंतइ इमाइ चिट्टाए। कुमरहणणत्यमेसो नजइ आहावियो नणं ।। ७५२ ।। अहह अहो अहम एपस्स कुवेरसिद्विणो नूग । जो उवयारिकपरे कुमरे वि करेड वधुद्धि ।। ७५३ ।। एएण पावणं जो दोहो चितियो कुमारम्स । सो एयरस वि पडियो अहो महापाण माहप्प ॥ ७५४ ॥ कुमरो वि हु तच्चरियं चिंततो सोडऊण खणमिक काजग अकिच दाइ जलंजलि तस्स ।। ७५५ ।। वरवुद्धिाइणो जे मित्ता धवलस्स आसि तिन्नेव । ते सन्चाइ निरीए कुमरेण हिंगारिणो उविया ।। ७५६ ।। मयणातिगेण सहियो कुमरो तत्य टियो समाढीए। कालमुहाः भुजइ मुणिव्य गुत्तित्तयसमेयो । ७५७ ।। १ स सत्तमं २ क चितेइ इमा चिट्टाए, स्व चितेइ इमाइ चिहाए ३ क एय ४ In steal of अहह ख rends HTET & incorrectly rea's the shole lue as ग्यमधि य पाटिमो अदद महपुण माह प.' सो ·SIRISIRIVĀLAKAHA THE STORY OF SHRIPĀLA 2 Part II, Sts 378-757, TRANSLATION Nox, in the city of Kosambı, thero lired a merchant bamed Dhavala wlo, becaose he possessed much wealth, came to be known in the world as Kubera-the god of wealth (378) - ---- (And) that merchant baying bought with crores of, gold coins (vanoas) marcantile commodities ('kayāvaga') and accompanied by many merchants (fit, sons of merchants), had come to Bharayachchhe (379) There he inado a (very) big profit, but still intent lon going to a distant shore on account of cofetourners lof Health, he got many ships madu ready (380) There was one middle-ized ship which was beaatfal being fomnished mth 16 masts, and there rere 4 spaller lebips each of which was famshed with 4 masts (381) There were 100 (big) ships used for a long jodmey, 108 boats, 84 'Donas" (a kind of olupa) and Gi Vegadas' (anorber lind of ships) (382) ·2 Sirisirisälakabx (There were) 54 'Sillas' (a hindof ships) 50 'Ārattas" (also a kind of ships), and 35 Khurappas**( a kind of ships). Thas (in all there were) 500 ships. (383) With the permission (lit order) of the king thes (ie. the ships) were filled with merchandise and (then), the captains of the ships and the morchants embarked on them (i e, the ships)-a special caro of which was always taken by thodiyers, the boatmen, tho towers, the mariners, and the helmemen; and which were diligently protected by 10,000 soldiers, who mere under the sorrico of Dharala and who had hell rarious kinds of weapons (ready) in their handa (lit, whose lands were intently engaged - in (lolding) various kinds of scapons]; and which sero decorated with many 'cladries', umbrellas, 'sihharics' (a kind of maments for the ship), Nags and escellent creste; and wrhnen beauty was enhanced by snils, ropes, anchors, pakhlaras" a kind of implements for the protection of a slip), and drums. (381, 381, 380, 387) (Then) haring stored them (1.6 the ships) with large quantitirs of water, provisions for the journey, and fael, Dharala, with his retinur, embarked on the ships at on auspicious moment and garo orders for putting the sails on (lit. caoard them to be started); lat eren though oblations there giren, and their droms were bruten with a loud noies, the shipa dil not more, in spite of the gallers' trying to do so. (388, 389) ·Translation 8 oblation." (391) DE to She replied: "Theso ships are stopped by a goddess; (and) they will move (only) when a man, possessed of thirty tsro auspicious marke on the body, is given in Then Dharala, having pleased the hing with presents very costly thingg, requested him (thas): “Oh, lord 1 give me one man for offering oblation." (392) The king said:"cTake, as you please, any man who might be a foreigner and lielpless (i.e.without a guardian etc.), but you should not take any other person." (393) Then, when the soldiors of Dhavala began to make a Search for such a man, they came to know the prince Shripala to be a forrigner. (394) Then they (lit. those people i.c. the soldiers) informed Dhavala about him (i.e. Shripala) who was possessed of 32 auspicious miris on the body; and Dharala again, pbtained the order of the hing for capturing him. (397) (And then) that Shripāla, though he was sitting in the market (or forum) in a pleasant mood, was guddenly surrounded by the soldiers of Dhayala ulo laul weapons drawn up (ready) in their hands. (396) (And they said:) “Oh, oh, come on quickly to-tay, the merchant Dhayala has becomo exasperated with you. You will be given in oblation to a goddess; do nnt sny that we did not tell you (0). (397) Tho princo replied: Oh, oh, gire oblation by offering) that animal in the form of Dharala; have you ever lucard anywhero that anybody gives oblation by (ofic rios) 'n lion?" (398) Then the soldiers tried to show somo atrito hearing the roaring noise (lit, roaring of a low). by the prince, they ran away liko a crowd (399) ·Sirisiriyölakaha. The king, also, being impelled by Dharala, sent his own army; but that too sas defeated by the prince in Do time (lit. in half a moment) (400) Then at tho order of Dhavala, the soldiers together with the army of the king surrounded the prince by fortuing three circles (lit, lines) around him, just as the mystical lettor 8f (in the Siddhachahra-yantra) is'surrounded bi thrée circular lines! (401) Dharala said, "Oh, oh, gire bin in oblation! hdring eut his 'body with (your) neapons on this péry spot, so that that goddess may be pleased to d1y." (102) The arrons, the daggers, the spoars and the swords etc. of those soldiere did not affect "the prince's body; oh, the prowess of the great herbs!! (403) The prince, on hiš part, cut off with his arrows the bair, the ears and the noses of some of them, but he did not take their lives on account of compassion. (404) Having seen him (unaffectad thos) Dhavala thought: " He is, inderd, not a human being, but some Or a god possessed of great proteus, (405) Then having placed his folded hands on bis head Dharala requested him (thus), "Oh lord, by such propter of yours you appear to be some demigod. (406) Therefore, show faroar and employ for tho móvement of my ships fliich have been stoppwd; for "the good are always beneuolent. (407) The prince srplicu, "]f your shijos aro nosed wal will be the gain ?” He said, "One lac gold mins." (408 Thien the prince, with a delightful mind, ' lry (many) people, walled on and, accompanie- Dhayala, board the forcmost chip, ( 109 ) domiged como remedy T ·Translation. 5 5 When the sailors frere engaged in the management of their respective ships, the prince, who bed meditated upon the Mine Dignities, produced a lond Duise ("hakka") (410) Hearing that loud noise of the prince, that wicked goddess ran array all of a sudden; the chips moved and proceeded farther. (411) (Various ) musical instruments such as kettledrams (bheri), dhungala ( a kind of musical insrument) etc. producing profound sounds were heard, the dancing girls began to dance, 30 songs began to be sang tweetly. (412) Seling ibis nonder Dbawals thought, "If he were to be with us anyhost, there would come no impediment (on our way), (113) Thinking £o Dharala baring offered one lac gold coins and boxing down to him with courtesy said, "Oh, magnanimous man! I bare gathered together ten thousand brare soldiers by giving them cach an annuity of one thousand gold coins. (414, 415) you (al«o), want to accept my service, let me know what appuity should be given to you because yoti poesessed of great prowess." (416) Haring smiled the prince roplied, "Give mo alone that nuuch (amount as my) annuity which you gire to all these taken togethor.” (417) Then, tho merchant who was suddenly surprised, having calmulated, thought, " The appoits of all (taker together) is, one crore gold coins. (118) " He alone demanis ono crore. Oh i be bas indeed mado an improper demand. That more work will be acccm. plished by him than by them ?" (419) pre ·6 Sirisiriralalabā. to me, 02rt began Haring thought so Dharala said "Oh prince if free will accept ten thousand I will give ibat much; but for one crore it is not a fair demand." (420) The prince Teplied, "Oh you! who are like a falhas I do not want your apnuity but I, who am desire of visiting foreign countries will accompany you will allow me to sail in your ship on fare. (Hearing this), tho merchant ras greatly delighted and denianky one lundred gold coine as fare per month. (421, 197) When the prinec, having paid it, went on board the forrruost ship tho drtims were beaten for the royage Ratnalvipa. (123) Tho sails were set on, the Icope (or ringe ) Ten stretched forth, and the masts and more. (424) Ewwe bnga to measure the circle of the Polar come began to throw out the water which had enrered the Frasels, some began to nueasure the tide (o caleals" time), and some wero engaged in marking the path (of the ship).(25) Seeing alligators at certain place some of the lwegan to sound the drums, and some began to throwcz in the fro by rucans of suall 16«cela (or spmono) (126) Seeing the ships of pirates the (rrepectire) Mptain took the care of their bipe and the pirates driven anar by the sollirre, (187) The sunrise onl the sunset sere (loth) sern in de milst of the orran and at night the directions were, seen ligbtai hy the sot worrine fire (125) While witnessing the coriotities of this type the ben c! be prince mored canards, the captain si ibr ship sa. (499) ·Translation, "Oh, oh, (passengers)! if you want water, fuel etc. speak out clearly because Babbarakula has arrived”. (430) Then the merchants (lit. paesengers) cried out, "Turn towards the city of Babbarakala 60 that the may be ablo to get water. Do not delay. (431) Haring reached there, the poople landed on earth with great delight, and Dhavala with his ten thousand soldiers pitched his camp (lit. staged) on the shore. (432) In the meantime, hasing heard their clamoor the terende officers of the city appointed by the king of Bablazakola ame there. (433) When the merchant did not giro the toll frenthough demanded by them, they sent for Mabākála, the king of Babbarnhala (+31) The powerful Dahāhāla went there and asked for the toll. But the merchant did not give it, and instigated his soldiers to fight. (435) Theu the soldiers of Dharals with their powerfal (or terrible) weapons began to fight Eorthwith with the soldiers of Mahābāla, bewuce in this storld tho soldiers, if instigatod, prepare to die. (136) In the beginning the soldiers of Dhayala routed the army of the soldiers of Blahābāla whereupon the king Mahāhāla (himself) got ap (and prepared to fight). (137) ( Then the soldiers of Dhayala, being unable to bear tho (tomerfu!) Izstre of the ling ( lit. lond) of Babbarakula, fed away; and as for Dhayala, who was lighting on foot, bo way folled down and bound. (438) (Thrn) having tied bin to a tree, and boring appointa bis own soldiers for the protection of tho caratan, tho ba; himself proceeded tonards the city. (139) ·Translation (On the contrary), being pierced by the arrows of the prince some of the soldiers of the king of 'Babbarakula began to fall down, some dashed against each other, upd come began to run away. (450) The 'king Ilabākāla, 'also, throw his Saurahastika weapon, but on account of'the power of the medicinal herb, it also did not affect the body of the prince, (451) Then the prince immediately, canght, hold of that Saurabastika weapon and having discharged it folled down the king of Babbarahula on the ground. (452) Haring bound bim the prince took him, near the multitude of his own people and op seeing him tho, men (ie, the soldiers of 'Babūhāla), appointed for the protection of the multitude, ran away. (453) (Thon), Dhayala, isho was 'freed from the bond, took bis sword and at'onco Tan to kill Mabākála; bat Shripala stopped him from doing so (by telling him the following word, of adrico). (451) Good persons do not ikill a guest, a refugeo, a bondman, a diseased person, a fugitive, an old man, and a child." (455) (Then) the merchant (ie. Dhayala), becoming angry with thoso ton thonsand soldiers who ran away boing boaten by the soldiers of the king of babbarakala, deprived them off their 'enguities. (456) And all of thora bocambo yoluntary seryants of the prince (without any remuneration), and the princo gavo them the charge of the ships which are to him as his own share. (Then) Shripala himself released Mabákāla from tho bond and Logoured him with the garments, Cordemonts), et! (which were taken ) from the ships that he as his own charo. (458) (457) ·10 Sirisirivālalaha 20 The courteous prince relcased those colliers (d Mahālāla) also, having made then put on excellent clothes, and pleased them (459) Mahăkāla was struck with wonder in his mind seeing that behaviour of the prince, and requested L.: in (the following) courteous words: (460) Oh you best among men! sanctify my city si your feet so that I may also show you some respecto my part. (461) When the prince, who was a storo of courte';, agreed (to do so) the merchant Dhayala dissuaded by very much got to do 80; (for) the sinners are suspicunt every tchere. (462) In spite of that Dharala’s dissuading him, the prioce, with all his retinue, entered the city of Ling Bahiti which was decorated with arches and bowers. (463) Mahākäla made him sit on his own seat with (grent respect and said; " Tuis my Lingdom and life are at se mercy. (163) "Jorcoscr, I have a daughter nanod Hladan eng * is dcarer to no eren than my own life; please accept b in marriage." (465) The prince said, “ I am a foreigner and my fame and character are not known (to you), and (therefore bow is it that you gire your daughter to me! marriage)? Think well (before doing xo)." (466) Mabākāla said, “ Your family is known even by conduct; a foreign country dars not matter (mur therclore, (plea«) make this (ms) rezuest fruitful. (! Then the prince raid, “Yes," the biag got bis daugt married with a great' festiral, (and) offered 1 bousuful wealth. (468) ·+ Translation. 1 (DIoreover), having got enacted nine dramas (in honour of the marriage ceremony (be i. e, the king) presented (lit, made put on) beautiful dress (lit clothes) to the whole retinue that had accompanied the prince. (469) (And) having dispatched to the shore an excellent ship named mahājungu' the king, also, accompanied by the prince n'ent thero (i.e. to the shore). (470) The merchant, also, on seeing (the ship) 'mahājunga' possegged of sixty four masts and filled with gems and gold, thought in his mind (thas): (471) ** Alas! what a (wonderful), thing has happened that he (the prince), who was like a servant to me, has (now) obtained such a lordship ! apd (yet) ho does not give me his farol" (472) Having thought so he domanded from the prince this fare of the last month. Ho (i.c.the prince) also sayo him len times (his faro). Ah I wbat & (great) difference between them? (473) (Then), having made the prince, with (all) his rctinuo, sit in that great ship and having sent' his daughter, Dlabāhāla went into his city.(474) (Then), those peoplo (i.e. the princo, Dhavala, and the tuultitude of tho merchants) having crossed the ocean by nieans of a ship, reached that Ratnadvipa, just as the monks having crossed (tho ocean of this world by meang of agcoticism reach tho abodo of (final) beatitude (Mohaha). (475) (Anil), there having stopped the ships on the rea-shoro by casting large anchors they took away (their) merchapdite (ots. From the ships ) and placed it in the camps (thet hero pitched for the purposo) (476) 1 3 ·face wore charming, who was mounted on an excelle Siſsinvälakaha The princé, also, aseated in a camp together with his retinae, began to witness dramas like a god resten in a celestial egr (Vamana). (477) The merchant (Dhavala) also expecting great pasien in that island requested the prince thus: “Oh, lord why do you not sell the merchandise of your ships ?" (478) Then the prince repliod, "Respected sir 1 (tâta) there , no distinction between you and me, you, yourself, with the merchandise as you like.” (479) The merchant, who was greatly delighted, thought "Hã, kã, I shall do as I like, because the mercham regard selling and buying (1.6. business transaction) | Ghpt me gom. (480) In the meantime a certain god lilo man, thony possessed of excellent beauty and dress, whose eyes an horse and who was surrounded by a large retinue, arrin at the door of the prince's tont; and while he was Teasing the play (there), the prince, called him. (481,4 He, who bowed down to the prince, who was honour with a seat, who was possessd of modesty and who composed in his mind, sat beside the prince. (489) Haring, for a moment, seen that drama, when resoubled the drama of gods, he (i, e, the straps thought: "By this aport, he appears to be a prince "C" When the play was overt ho ashed by prince (thos): "Oh, good one i wha aro you 7 15 lat do you belong to 7 and have you seen any fronder *"(07 Be, who was Josacreed of modesty, replied to the priz (thus): "Ok, lors! i tłu« island thero is a wountau (nained) Ratndsinu, which lofty peals (480) was roundbar 15 possessed!

·Translation: 13. "In the midst of it there is told the picellant s named Nalnatanichaya; and Kanakaketa, tho lord of demigods, protnctsit. (481) "No has got # belovedl named Kanakamala and fmar (named) Kanakapmbha, Kanahag'rbhar, Kanakadhvaja Kanakaruci, born of her romh. (188) ** Aboro them (four), bc has got a doghter namai adaumanjugi, who is proficient in all arts, who has Forn the beauty (eren) of Rati into the back grcond, d who has known the tree mture of things (Talea). 89) “In that city there is : Shtäraha (a Jain) manied indera, (and) I am his non Jinadāta; I tell' gta ? ondor; please listen to it. (410) 1. Tho grandfather of the king Kankaketa has got wilt here the temple of Lord Rzabna which is like a real_jewel of the Mount.) Giris'ehbara. ( 491 ) "Of what description it ? "It was us lofts as the desires of the minds of good *ISODs; it was as pare nel catensite as the character of noble min; it SNS Ba' bite as the fame of a charitable tao, and it removed darknees (from the storld) te tho lisc of the sun. (492) "In the midst of it there is an idol of the lord Rsabha, which is made op of god and gems, which gires delight to the minds of the people of (all) the three korld, just like the digit of the nes moon (which, alo,gires Delight to the minds of the people of the three worlds). 1 (493) "The king of the demifols, pretposed of great devotion, aliraye worsbips it; and the people sl« bon doma to it, kropship it, and meditato open it with great delight (194) ·14 Sırtırıpălahabă "Once upon a joy "That daughter of the king (1 e Madanmanjasă) xbo is specially deroted to it, always perform the Eight fold Worship at (all) the three Sandhyās or perrals of the day (viz porning, noon and evening) (495) time that princess, who is rell porsed in Religrous Rites (Vadhe) performed the storship with all tho details of the religious rite together with her retinue and was bosing down to the Gods (ze the idols of the Tirthantaras ) (496) "At that time the king also came there, and scein! the manner of worship became horripilated with an) began to thunh in his licart thus (497) "Ah! this my daughter has porformed anparralleled, Decorations of the rdal (pdza) (and) ah' she lias shown her incomparablo skill (498) "Blessed 19 she and mentorions 1 she who has got soch a pure dorotion in the worship and decoration of the Lord Jina, and those straightforward good nataro is clearly) seen (in hor worship) (499) By means of (her) firmness (in religion ), Illumi nalien prabhāvanā of tho Jain religion), proficiency (392 the Jain Scriptores) derotron and attachment to the Tırtlo (both the moving and the non moring 20 tho Tinthan hans while they are moving and their idols etc) it seems that her rund 19 poseessei of Samyaltva (1 e Troo Faitla) with all its exceptial qualities (lut omamenta) (500) • Therefore if I can get anyhowa hasbanl befitting such a daughter of mide as this quito at ease (401) "Thas being pierced by the tlom in the form of the ty of getting a ku«land for bis daugliter, the king my mind would by ·Sirisiriválákaha 16 3 1 "This (1.e. the closing of tho doors of the adytan) i! (tho bitter) Ernit of the Irreverance (Aaratanā) in the form of the want of the concentration of (my) mind; hence I think it is my own fault. (511), * The Lord Vitarăga (i.e. the God who is free front Love and Hato etc.) does never become angry in this mannor; but oh, child! know this to be the disfatour shown by the presiding deity of the terople of the Jinn.' (512) "Then, having ordared his men to bring the eIcellent incenso perpared from camphor, agallochurn ( Agaru) and mask-excellent materials fit for gods, the biog together with his daughter, wayed tho (incense in ) the consers (for sanctifying the temple), and with his misl guito pare and his body quito motionless ho sat there and there. (513, 514) "The king as well as his daughter had threc fasts and, (therefore), even the charming porch did not crea! delight in the hearts of the people. (515) "(And) when the group of 'tributary kings at mini-ters as well as the citizens also, sat with" dejecte hearts, and when bright lamps bering incessantly, we lighted, some peoplo began to find fault with the princess, and the others with the king. And (then) when th. people, thus, began to prattle amongst themseres in variots ways, there was heard in tho assembly hall which wat quite destitute of any sound, in tho latter half of this third night, an Aerial Speech as follows: (316, 317, 51€} There is no Lsult of the princess nor that of the ting. Let all of you listen to the canse of the closing the temple," (519) ·17 . ft Translation ***On hearing theo the přincras becamo horripilated, and tho king, alen, becaine delightçi ca account of (1. e. on heano%) these words (520) "All the people, the persalso greatly delighted, began to tluink (thus,), "Oh, what causo will be giren", and then tlie ipoech yras (socn) fieard again (521) That man, by whose night the doors of the temple f the Juna uill be opened, will become the husban of Madanamanjus (122).. ** All the people kilig were greatly phrased begna bootluin', *Ti host pereli might this bo? and when will it lippen so a'n Then the spocch was licard again (523) Iram Chakrashio'net the prosiding goddess of Lord Dablin, and I shall certainly bring that man (hero) within a inonth (521) "In tlic mantımo the day.danped and the drums were hontan, and the king, with his fotinga, also, got op and went to his reedence (525) "Then, having performod (various ) roligious rites such as tho sorslip of the idol of the home-temple etc, fio froko 119 fastz an 14hat story (about the aerial speech) e preal oscrymioro tfiong tliö pooplo (526) Thent tlo pooplo began to como to ho doors of the temple of the Jin with great dolight, but when they were not opened they tdrned back wžtb dojected "Nobody was able to open tho-doors of the templo of the Iina, lut (on thiscontrary )many persons (musțeadl of doing so ) oponel (c, botrayed their own larmry (1 c actions) (128) 9 14 hoarts. (127) ·$ 30. 18 Sirieifülahaha. "In this way it is a little togs thun a month since the doors of that temple have been closed; and this is that wonder, (that I was talking to you about) (529), “And oli you, best among men ! if you yourself will open tlio escellout door of the templo of the Jina, tho sords of the goddess Chakreshndi i will be.fulfilled (i. c. will provo troc). (530) *. "'The record; of you, magnanimous mon let you yourself quickly open tho templo of tho Jina; for, when it will be opened oor merite also will open (i.. will becomo inanifest ). Y (581) Tlien tho princo at onco mounted the lorso ant snil. to thó moscliant, "01, Tord !, you also- accompany that we miay go to the tomplo of tho Jipa." (432) Then tho merclimt réplied to tho prince, "I'mu are en unthoughtfal man, and, therefore, withoat doing anything you certainly enjoy what is not corned by you. (133) ** Indood, I am not living liore like you" in that manner; (thorelore) you yourself may go; (bit) I shall mind my own business" (331) Thien, Icaring Dhayala; "the whole of the remaining confans of querchants accompanied the prince and arrived at tyg rmple of the Jina (53) (Then the prince said, “Oli, you prople 1 go to the templo o16 Jina mo ly on so that tho person, alone siglt the door will loo openrd, can clearly be Incmn." (56) Then the company of the not relanta replied, " Oh, I do not gire soch an orler; dres onykoly Lot nepon A fosent if day-lotuses ? (537) ·Translation. 19 530 ) " Docs any body but the disc of the moon dirert a rest of night-lotuses? Does anythurig but the Spring ason adorn a line of forests 3 (538) "Does anything but the mango-treo make a cuckoo og (lit. open its nec')? In the same way, oli lord 1 7 whom lat sou yourseli car that door be opened ?" Then lying abandoned (liis) horoo ctc. and putting 1 a scarf (on lijs shouldor), and ottering lho phraso Nisihi' (I desist frotu all «infal actions), the princo ntered the main entrance of the temple. (5310) When the princo possessed of dilatod oy03 an stus-like face, entered thic porclı, both the doors ( n£ lie inner templo) opened alt at onco mahing a craching pond. (541) $ Haring lowed down to (thio idol of ) Lord Reīblia, he worship of which was performed "by means of maslim) garments; (locautiful) ornaments and saffrow, nd which had ( its neck decorated with ) a garland of inwillicred lowora, b, thero, placed ( lit. presented ) boforo tlo idol) a excellent fruit. (542) In the meantime, the hing, accompanied by his laughter (Jladananajuă ), camo there aitd looked at tlio prince, whose lifo was wonderful,, with very stewly eyes. (113) Tho princo, alo, slio, on account of* joy, hai touched (or imbraced, as it were, ) tho ground (lit. the surfach of the cartli ) shilo,porforming thio Frrefoll Salutation, and wlio liad placed his lotus-like hands on his head, began to ettol ford Reabilia thios. (514)

·Translation,
21
uch are lianging from your neckjust liko)
kalas'a also decorated withi uluo-lotuscs, I low down
you. (550)
*Oh, the l'irst Lord! shoso batore (Harupat)
vuld Lu hoowa (only ) by tlıq qualitins of tho mind
great ascetics which aro greatly absorbed (i, c by
10 deep concentration of tho grcat a clicy ), wlio aro
10 savjour of (all) the creatures who aro Cullen into
20 (grcat) abyes of this worldly cristence, and wlio aro
10 lord of the Jina“, I box down to you. (151)
Oli, the oinaniont of the mountain S'atrunjaya,
be destroyer of wisery, (juu) slivee feet aro buwel duun
o ly the lord of the demigo's, wlio are tho giver of all
ho (eight) Gical Siddhrs and thic Lord of the Jinsay I
buss luwi to you. (51.4)
Oli, Lord I whiuso fcet are glowing with this luntro
of the crcat-jencl«, ti ulo up of g(12“, of thio fra www fuor
lonn to you (ur, nliose flot are adhered to withs de votana
sy Kaliaz chara tund the gods wlo low down to you), I
Jou to you,' I low down to you, I low domu
to you, I bow donu to you and I wen dan du you
10
alone." (553)

·1t1 power of 22 Siriuriyalakahi The king, basang congratulated him, sad to him Oh, child! as you la o oponed tlic tomple, so also discluso to us your own life as well "(756) "Noblo persons do not utter os en their own name, then hou can I tell my lifo ? Il lule the prince was thuh11 labo tlus, there arriped 1 Chăruna ascetic (1 can nscotic possessed of the що 103 sly) (37) 11 lien he, having muluted tlic uuls (lit Gods ), took luus seat, and whon, having srluted luun, the hug ele also tool their seats, the Charana ascotic began to proucli religion as follows (518) "Oh, you magnuous souls' prictio well the religion propounded by tho Jmas, if you want limppiness of thus as well as the next world (199) “To Jinas have propounded the bountiful roligion constitutig of the projitiation of the three Tattias or groups of fardımcnt 1 Liguztica And the thirco Taltas are said to be the (true) Dera God, the (truo Guru Preceptor and the (true) Dharma Religion (560) "And the sub-disisions of caeli of thein slı uld be known to be two, three and four respectacly Tiere the Arrlanta tho Destroy er of internal enci ics such as luto and late, and the Siddl a-tho Liborated Soul, are the sub-divisions of the Deratattıa (161) "The Acharyas-thio Religious Hoals, the Upadhya yas-tho Religious Teachers and Susād/118-the well Tolmiol monks—these three are the sub difisers of tho Gurutettu Apl (Right) luth an! \ 19101, (Iiglat ) dge, (Right) Character and ascelicisli, and ·Trapslation 23 CE Penance are the four sub-divisions of Dharmalattia- Religion. (562) These Nine Dignities constitute the essence of the Jain Religion Order (S Xsana), thereforo, propitiate those Dignities with ardent devotion (163) “Tlus always mchitate upon the Conquerors--the Arihantas who have coniquered the intraal enemies (such as Loro, Hatc, Anger, Pride, Deceit and Greed) who are quaseeged of puro hnowledgo, who are charac ter«ed by the well known (Eight) Prálıhāryas- Paraphemalja (consisting of aglit things ), and tho (Four) Atsayas Excellencies, an) sho remove the dirt in the forn of the collection of doubts (161) "Always contemplate, in the min l, upon the Siddhastlc Emancipated Once, shio are completely freo from the corening of (all) tlc cight csal larmas-actions, wilio are poognesed of the treasure of the Tour Infmitica Each as Infinite Knowledgo ctc (te Infinite Knowledgo Infiniti Vaston, Infinite Happiness and Infinite Esertion of Ability-Virya ), and who have reached the Highest Place- Alol sha in the entire unitoreo (16) “Thio Jilas aouls get that happinees in this world at the feet of tho Achăryas Religious Heads, wloch is not gisen to tliem (eren) by their parent: Therefore, always svorelup them that you may get the lappi dess of liberation Mokela in a very short time (190) "Always meditate upon the excellent Upadhyayas the Religious Tracliers, wlio sati fy (the pcosfe of this world) ly luledus of tlic Sacred Texte or Ecriptures -Suli, their meaning . Artha, and Heard Knowledge 1 ·24 Sinsiry ălakzliä Srutu constituting of Aforsion to yorldly lifo Sanitega, whuh aro (contentionally) known to resomblo sweet water, milk and noctar respectively,- und vyho (1 o tlo Upădlıyāyas), (thus) do favour (to the people of the world) (567) "Always contonplate upon the feet of the revered Monks Munis who are forgiving, self restrained, pro tected by the (throc) ofccllent Modes of Protectioul- Guptia, free (froin covetousness), cquanınıous, possessed of a number of virtues, frco from carelessness and nogligonce, and the destroyers of Delusion-dola and illu 810n-Mãyă (168) (C'ultivato) Right Taith—Daisana which consti intos the belief in the Six Substances or Entities-- Drarayas eto, which is the foremost among all qualities nl wluch curs digoases in tho form of fierotic loctries just as an clair of lifo (nacãyana) cuios 10 arable discases (569) Leop i tłio abode of your mind (Right) Kilow Icdgo-Gnāna slich is (-o) prominont and colebrited, which is constituted of the aggregate of tho (Soven) Systems of Plulosophy --Nayas, which consist only of tlo preacluing of the True Naturo of things-Tattia, wbucli is resplendent, and which romokos ignorance just as a lamp mide up of rubiss removog daraness (570) ·Translation 25 10xls, which is frec frolu violations (or transgre. Aticháras (Towarding religious duties and injunc and which is constitute of many Principal and dinato Qualities-Cunchs (w71) 'Practıc, for the destruction of your 10180ty, . Tapa without any ltopo ( of fruit or toward ) dance sluch is of two hands-outward and inward, destroys very licary oul larmas, wlich destroys n] vluch » propounded in the Sacred Books-aga (572) *Tliosc, a lo propitiato these cxcellent Liguutics ? yield desired fruits, obtain the prosperity of un rapted liappincas 11 regular succession liko hing pala' (173) Tio king ashed Oh, Lord Who is tipāla ? ) then the (Chăruenue) leceti also jwinted out with fins (bayin:) Iluy, ylio is sitting bogido (174) Ilasing honn 11, the king, the great delight, osted the priollent sau (tlias ) Olt, Lord ! wapıfest to us the account-suurupu of 1114 (575) Then that Clārana ascetio sevcalod (to thom) tho unt of luis (bhniſila's) fofo from beginning to the end 13 opening thio tompo of thic Jina (170) (And added that) Borcopor ho, liaying honceforth riced mang princesses, and laying ascended the into v£ 1.14 fatlice, will becomio a novorcign Ling (371) II en 125 any i ropitate! with drsutien tho Carlo llio buren 1 01105-Sullbackul ta witli reli, lous nte ·26 Sırısınālah hã C co 1 Having SO, ho will obtain the horpenly happiness and gradually the lippiness of liberation-Molsha (578) On account of this (reason) that magnatur man, has become possessed of great profess and Bu and lias become blessed, meritorious and very fortare due to the favour of the Nine Dignities. (179) Any great singer, who will do anything adren open to him, will lune solf soon reap the fruit of } action (180) " Lven the miseries of luas, ylio las obtawed $ favour of tho celebrated Circle of the Sacred Ones i the Nine Dignities (alrcady described before), undoubtedly be for his great liappiness" (181) said the excellent among the # flow (lit. went) into the aerial path, and the prog such as the ling eto became greatly delighted (18 At that very instant, wlien all the citizens assembled together in the vicinity of thist temple, hing, having offored Madanamanjusa to the prince, having got prepared all the maternis for the art ccremony, got performed, with a great festiral, cercniony of accepting the hand of the bridos grahana (1 ho made the prince accept the han fug daughter) (583, 584) (Thio 1105 also) gato ( to the princo ) the ornit etc modo ur of gems, gold and silver, also elop! and horses and a largo retinue (585) Ho also gavo lum an excellent place of sused and the best of the princes (1 Slırpāla ) there with luis Inc etcellent si became wellerery where (580) ·Trinention 27 (int) the priner, with great delight, ingan to make solu'o of the ainuunt of luus pealth anl prosperity, liat temptr, by means of perforining d contidns an 1 5 kinds of worshipazã and by dretributing things rbitrary ralpe and doing amous other acts of the ancement-prablirani (of the Jain Religion) (187) llo (morcoser ), oborred, there, thr (ayambili ) Atth 11 of the Chastra inonth, and he also perfor- I the (roquera) religious rite of worshjanm the :lo of the Sacred Once Suldhachalre (185) Rom) on a certain day while the link, scated on por place-subalanay of the temple, was gettina forucun festual in lionour of the Ju 1a, in tlic ypany of the prince, le 1879 requestel hy a brad rcc-otheer thus "Oh, lord! certain leader of nel ante lasing failed to pay the toll ling failed to 'Y your command alco (789, 790) Io has been captured and ) bound by dir, what the order of j un z«lıment for hanı? "The han replici. When the order is disobey cal death is the punishment it lifo is talen)" (191) Tlie inince (Slipapaila, who was sitting near l), ) td "Please do not gire an order of punishment of oth wlule etting here, for it is a great an (lit. Enalt) (11 to utter faulty (ful )-tiradya monde ma mple " (192) Then micn the king haring nade him released al red lim to be Inoght bulcro him, the Irim “trista) เ111; เg18 butu foun1 bin to lie the crobaat Dbajala (1.0) a

·28
Susirpalalah,
Tho prince througlit in luis mind llas1 hom u
that
степ sach a thing lias bappened ? Or, what (eri)
is not done by persons who are under the intinence of
Greed r. (91)
Then haring got hun released by the laos saj138
that ho was luo lus orn fativer to be the benejolea
prince (also) mał the king allos (lit disp2z =) beze
to go to bis Oto residence (3
Jos on a certain day the prince was requested
by one of tle marchants thus Olloni all of to
who lave filled our 5e els (with merchandic) af
(uox) reals for d porture (16)
Tierefore, ou lord I soon tiho us again to our
natiro land just as you brooolt as saft Is here" (?!)
Then the rinco s ed porun wow of the Lin,fr
Going to his auto country, wud tlic Lux, after 67 -
hesitation (lit. apglow) deed luar dayans greatly
lionoural liai (10)
Unvang 11 en (oud) advice to iu dau_ht 1, ba1127
catrasted lis daughter to tlo prince, and liaso, cuad
the prioce tako lag erat in a lip thic beast 2010
the hings tamed baca (193)
The price rith great respect, nad psca DI 71313
with a large retingo, sit on his own ship and (1223)
olliers sit in the remaining slap (60)

·29
Translation.
nk thos: (603)
the ocean, just as Indra spated in the Palala
nina enjoy, plevsures eren in the aerial path (602)
Sering the enjoymente of the princn, the pair of the
atifal ladies and the abundance of sealth, Dharala,
040 mint had become greatly agitated, began to
" Alge talne 1 that a great amount of monlth has this
linary man ntained ! Vorenrer, bleceed ja he ha
soch a mir of brautiful ladine. (604)
"Therefore, I shajt be hoceed only if thje realth
the pair of beatliful ladies of his rooid te mine
yhosr; otherwise my life is (ouitr) unħleseed " (60)
In this may lim, rho ya copelous of bralth thn
is pierced by the arrots of capit on account of his
inking about the (ttro) bevatifal Indies and who had
os entertained Ind thoughts in his mind, did not get
inpinces, jost like a person sho has been priched by
orns. (606)
Greed alone is powertal (enough to bring about
1e": rain), whose heart does it not torture, then, if it
accompanied by pride and generousness just as
fire
hen accompanied by the wind? (GOT)
Thon he, scho had had 13 sleep vas
riends greatly afflicted rith pain at midnigbt eren while
! *as lying in his bod. (608)
seen by his

·"Taking 1945 treacherously the life even of other 90 Şirisiriſälakah (Then) being again asked by them, “That is the your great mental pain, he revealed to tliema'13 *those wiched thorglits which he had entertained. (011) Haring heard liim all those four merchant friends, also, said: “ Alas ! alas !! why hare you eren uiterall soch a thing which is like a thom to the earg (012) "It does not behore noble persons to take wealth oren of other persons; much moro formi batle, therefore, the result (lit, fruit ) of ( thing antas the wealth of one's master who is benerolent. (613) "Attaclıment eren to other person's wires On tho part of noblo persons is consored among the people; (formiable) thereforo, is the desire of one's luaster's wife jot! like the desire of ( getting ) the creat-gem of the drzake serprent (which is cery formu adie) (014) away tte persons is (guito ) improper in the world; therefore, the dosire of hilling (treacherously) one's or master is, indeed, the cause of hellgarila. (615) *Therefore, how did you think of such a rin in rode mind; and if you do think of it whey did you tell it (to us ) with your own tongue : (616) "Upto this time you were our master and friend, lot now thinhing of soch a thing you lase become out enemy. (617) “Tare pot forgotten that moving of shipe. (Four) release from Mahīkála (or from deatli) and the securin: ot your freedom from thic king of the demigoda 1 (611) "Thioso, ulio become treaclierogs to moh a pers: is a lonerolent, top the list of the workel (619) ·Therclore by this black lee'yă (or emotion of the 1) you are not Dharata (a white i. c, a pure, er Tard man) but Death-Kala incarnato (a black ia Traseldtion 81 Tho sorponts, who are blach, who more in a zig. ay, who aro addicted to finding opt the holes of Insects (and killing, them, who are formidable ite others, kill oven those who scared them up niill; (or wicked persons who aro ricious, who crooked liabits, who are addicted to finding ont rasbachs in othor poreong, who are dangerous Lachliting, kill men tliden pho fondled them milh ) (620) "To whom do wiched poreons, wlio monifest their rdness in their bodice, who turn away their faces inity, who disregard lovo, and who aro vicious and -hearted, not giro affliction ( just liho ferer tlich, manifests aneasiness in the body, which malce mouths of porsons bitter, in which a man does not gheo etc, which makes tho body foathsome and h gires pain (to it) ] ? (621) "To whom do tho dogs in tho form of wicked perwho hayo found out the drawbacks in other persons happiness ?-the wicked persons who abuse ( jost he dogs bark ), who discloro to the people the sbachs of others which roin the lattor (jort as dogs gure a poisonops bite which ruin the lives of ple, and who secretely detect tho drawbacks of just as the dogs smell secretely and follow liecle of strongers etc ) (622) - richod man), therefore, we Iness ayan ohall be dela UN 03 ·> 1 32 Siricirii õlabah Then, whet, haring said to, the three good gons Fent to their respective abodes, the fourth, * was of a siched nature and sho wae (still) sitting to him (1. e. Dhavala), said to Dhavala: " This poor samt (dasim) should not be told to theso (three) Bergs thoy, who havo become your enemics, think bet doing you trrong. (021, 625) 'I, alone, am hero intent opon accompli-ling. desired object of your mind, thereforo do not mter any ansiety in your mind. (620) “Bat you shorld make a special friendship Shripala, beçants (then) he, whose mind will be of confidenco, will bo casily hilled by 114) " (627) Thon Dhavala, who was pleased said. aro my great friend; but tell me how will my object bo fulblled." (028) Then he (i. 6. Dharala's friend) replicd: * ho (i. e. Shripala ) haring, ander the pretest of coriosity, been malo to ascend tho platform sopp by the ropes and after the ropes being (then) secretely cut off, will certai., Lall in the occart, deired object will be folölled without any doo (629, 630) Ther, Dlarala, who was delighted, ingant enjoy sárious mots sith the prince, which were ning on account of great laochtert, that cico princo began to laugh. (031) at Your de:

·Translation 33 "Ion comnthing in the milt of the ocean wich I nato nover seen Lefore," saying so he lim«clf doseen- Ici from it and said specially to the prince: (633) "Oh, princo ! unparalleled is the curiosity. It is Tortly of being açon eren by you; because the people as wettar soc (tho wonders of the world) than (merely) lerr (srithout accing or esperiencing anything). " (631) 17:07, nl.en the princ alco, out of curisity, 24cc3- del fl at misal platform, that wiched frien] (lit. coon. allor, n£ !"harala) cat off the ropes of that platform. (031 Iron Tlzen, tho prince, al-o, falling dorn, all of a «ziden, the platform, meditated upon the Vine Dignitine; and (on account of their promess) fell on the Inch of an alligator at that rery moment. (636) On acront of the greatness of the Sine Dignitie", and on account of the porter of the medicinal herb (552cich enabled liim to paes safely through mater) the prince, scated the back of the alligalor, safely reached the boro of Kunkana only in a short timo (lit. in 2 moment). (637) Anil there when he, who had slept opler sa Icellent Champal a tree atanding som here in a certain Feat, toho op he found him«elf encircled bf solliert, the hero waiting opon him. (638) on ·(039 Then, oh, lord ! you are the only person who is seen by as, through good luch, seated under the of the bright lialt of the month of) Vana1/o- 34 Sirisiripălalaha Vasopāla in tho city of Sthấna (which is situated) in the country of Kunhana who has ordered us thus: " IE you sce in tho last prahara (a period of throo hours) to-day an excellent man teated undor a tree, whose blade would not be moving, on the shore, quichly bring him (hero) having made him bcated on a horso. to 641) foot of a trao as described above, thereforo, quickly mount the horse. " (012) The prince, also, mounted on a horse and surroon ded by tho o soldiers, 2000 in tho vicinity of the city of Sthăna (13) Tho king, also, accompanied by his ministers and tritretary kings, camo to recrise liim and made the prince enter the city, which with a great festival. (614) And lasing honoured that princo by means food, clothes to the king fory respectfully spoke ti Colloning worde: (615) "On a presious occasion a certain astrologer, had come to my court, 17* asked by mo Hoold 10 the husband of my daughter Jird namanjarl. (616) " Anž ke hal replied that thirt man, who should do fogni arata undry a tren, shoar pliado vould not murinn, in the forest on the sea shore, on arrived at a forost situated as (nicely) docorated, as to mi tho teats I besoing her liceland. (617) ·Translation, 85 " And on this rery day (lit. to-day ), oh, child i wo afc, through good lock, come across you alone in ogactly ach a stato (as already described abore ); therefore, vichly marry this my daughter Bladanamanjart”. (018) Elaying said so, the hing got performed the marriage ith fall føstivity, and offered to the prince) horses, lephants, jewels, gold etc. (619) Thon Shripala began to enjoy (various) pleasures n his place of residence given to liim by the Ling; OT, meritumenya alono is the root cause of happiics. (630) Tie prince did not accept the lordship of countries, ofyns or villagos Open though offered by the king, but 10 accepted ( lit. asked for) only the post of a botelleaf officer. (631) oren that minor The king hasing given to him (lit. low) post (lit. fork) in order to bati-ty bim, made himn offer betel-leaves to highly rospectable persons. (652) Now on the other side, when the prince fell into the ocean the merchant Dharala, together with that wicked friend (lite counsellor, of his), became pleased in his heart. (153) lord, fell into the ocean. (But) for convincing the people Dharala began to peal: " Alas! what happened ! that the prince, our (654) (And) Dharala, the great rogue, began to strike at his stomach, dashed his head, and began to cry ·86 Sirisiriyalakah bitterly (thas) 'Ah oh, lond! where are you gone (655) Hearing bim those two Bayanis (10 Muyana 8ındari and Dayanamanjusã ) fell down 19 a SITOONI, producing a loud cry of largentation as of stru k with a thunderbolt all of a sudden (650) Then having again regained consciousness by tho cold wind of the ocean they, who pero full of the barden of grief began to weep bitterly (thus) (657) Oh, lord i oh the possessor of (many) virtuesi oh, the great benefactor of the three worlds! oh, moon faced ono! oh, lotus eyed one! and oh, you' who havo conquered Madana Cupid the god of love, by means of your beauty Alag' alasi oh, lord who will be our shelter 7—we who are separated from you, who are helpless and low, and who are without any refage ?" (058, 659) Then Dharala, like a kınsman, said: Oh, good onosi do not be gricped I shall always remove your Innery (GGO) Hearing him thoy, who became much more miserable thought "Certainly this sider, indeed, has dono such 21 untotard actzon » (661) In the meantime, the waters rose in tide, terrible winds blow, lines of horrible clouds appeared in the sky, the formidable lightnings prodaced the 'kad, kad sound, tbe darkness provailed, foarfal sounds aroso, very load laughtors were heard and hundreds of calamities aroso themselves (662, 663)

·Translation.
31
Then, when the ships were caught in the storto the
people zitting in them became agitated, began to lar
in their hearts, produced 'hala, kala' noise and sooned
for a moment. (664)
(Then what happened ? )
First of all there appeared the Gaardian of the
continents, sword in hand, who produced from bis small
drum (damariya) the 'dum, dum' sound and tho was
possessed of a very formidable form. (665)
Then, thero appeared themselves the Four Warriors
Hãnibhadra, Purnabhadra, Kapila and Pingala with
heavy maces in thout bandz. (666)
Then there appeared Four Door-heeper-gods named
Kumula, Anjana, Vâmans, and Puspadanta who had
clubs in thoir hands. (667)
'The goddess Chalreshwari, also, became manifest,
together with many gods and goddesses, whirling op
to burning wheels chakras, and said as follows: (668)
Oh, oh I first of all catch bold of this man who
gaso wicked advice (to Dliapala), for he alone is the
root cause of all these wrongs and no one else, "
*(669)
Thien, at once the Gaardian of the quartors tied op
his foet and bound him to the pillar of tho mast with
his face downwards, (070)
(And) having put door in his mouth, and baring
cut off bis linus by means of his crord he was givep
away to the guardians of tho quarters 15 31765€nt

·Sirisiris alabahā. 00 to appease them (ie the pieces of his limbs vero thrown anay in all the ten quarters) (671) Then, that Dhavala, who was ovortaken with fear, and who concealed himself behind the backs of those two Mayanås, said (to them) “Protect me, protect me, who have come to your shelter, " (672) Thou the goddess Chahreshwari said, "Oh, siched, sinful man' you are allowed to lito only because of the shelter of these two ladies) " (673) And those tiro Mayanās, who were bent dove with modesty, and who were struck with wonder in their minds were, also, favourably accosted to thue (674) Oh, deur girls' your husband will certainly meet you, accoinpained with great prosperity, within a mnonth, do not be grieved (675) Saying so (the goddess) Chrbrcshwari threr in the needs of those two mayanãs two garlands, made up of the Deaire yielding tree, which were long with (ie spreading) their odour and merits (676) “ Tho wiched ( Dhavala) will not see you account of the supernatural poser of the garlands saying these words the goddess Chakresli wari went to her own abode (077) Then all those threo men, who were posse sed of straightforward intellect, said to Dhavala seo tlo fruit (roward) of tho man, who gave you bad coupsel, nlich terminated in such a (batter) contes goeace? (678) > од « Did you ·Translation 39 your commit » (679) (And even though you are allowed to live on account of tho power of the shelter of these two noble ladies-eatees, still if sin again you will come to run If a person, who 19 engrossed in the desire of enjoying with other persoos' yes, and who is oppressed by tho (8721 ) planot 11 the form of sensuousness, be called å mar, then, who else are the donhors and dogs ? (680) Fic upon those mod, who being agitated simply by the beauty of other person's tives, dostroy all their happine85 accrumg from family, fane, heaven and liberation (681) After the ships moved on in the ocean for a few days, Dliavala again thought in his heart (thus) (682) « Oh! it is my good luch that that calamity is gone, and that all this prosperity easily fell to my Jot." (083) * If those two ladies world, any low, agree to become my wives, I ball be happy, or even greator than Indra (681) Tl hen, having thought so, he made offers to thom through the mouth of a mud servant, the latter pras greatly reproached by them who were enraged (685) Still, bowoyor, bn, sho was grupped by the demon In tho form of SCDSRODED C9s Lama, and who had, (thereforo), lost all Jus 34}}30 of modosty, dzd not get happiness eten for a moment on account of that cui state of his mind peripå ra (626) ·40 Sirisirivālakahă SCO On a cortain day he, that shameless man, who was oppressed by the demon in the form of sopstousness, huuself entered the residence of the two Mayanās (687) When be looked thoro, he was not able to those two layanãs who wore standing in front of lum, because their forms were invisible (to lum) on account of the superhuman power of the garlands (688) I hen lie, blinded by passion, was groppioz und falling there like a blind man, he was driven out by tlıq maid servants, after being beaten (severely) (689) Mennwlule, those ships, tlough dra en hy a difforont roato, themsolves (automatically) arrived at the coast of hunl una within a month (690) (Ihon) whon, baying first alıglited, Dlasala wenu to the boyal palace with a present in his hand, liu bebeld Shripala (sıtlong) by the sido of tho king (691) The hing also got that mercliaut to be gis en great respoct and especially a betel leaf by Slırıpăla (692) Tliat merchant was at his cry eght rr gnized by the prince Slırıpăln, and the merchant seul, Si ripala thought tlus (693) Alas' 13 lie that Shripala, the distiller of Denth Kila to the merchant Dhrsala ? Or, is tliis sonic otlier person resembling him ? » (094) Then, has apg routined in the royal ceintly for a nomont the moreliant Dliat la get up, le nshel the door Locpur to niso that letul leaf oflicca was. (097) tliat ory ·+ Translation 41 He (the door 1 eeper) terealed to him the whole account of the life of that prace Haring heard that the merchant became as miserable as if struck by a tlandi rwulo (626) (slnl) le thor_ht in luus lieart. "Adverse bemg thie 12y3 o£ I stiny, laterer I do becomes quito revereed in my case (697) 10 "Th. tI at Sinjala has brcomo the son in law of the hing, I laro committed a great crime (and therefore) I do not know that will happon (698) Sull, lovescr, & courageous man should not giro op luis utmost efforts in accomplishing lits tash, for (ou on) Destiny is afraid of those persons who maho strenuous elfort (for aclarosang their end)" (699) thlule tlaukin. so, when ho went to lus place of Tesi lonco, thicro caine (to bu) a chandala famıly grofirout in the art of sig (700) hnlic, shio vas perturbed by 21.511ty, did not ty to tlogo constnes he was aked boy tho chu nululu ( thus ) "Oli, lord' are you angry with us?" (701) "lo add to tho chõndila in eccrct (thus ). "I 20 you much ucalth if you do one thing for muo at any cost' (702) The chūnluk ulo wil "l trst telt zuo shat typo of natin 19 thot, tu that it can I know by me whether It w capablo of being accomplislied is mo or not' (703) براء ·Sırısırıpalakahā Dhayala sud "If you kill this son in lov of tho Ling I Bliall give you your desired gift” (704) The chándala said “There is one plan of Lilling him, namoly, that I shall expose him, whose family is not known, to bo a Chándála (705) " Then the ling will send him, his son 11 law oven, to the abode of Yama-the god of death (1 o he will lll him), and when this happen your work will also be, indeed, accomplished" (706) Being pleased with that plan Dhavala at once gavc to that chandala thc excellent ring from his finger oven though worth one crore (707) Boing pleased, that chandala, also, wont with his family (to tho royal palace) and stood on the ground beneath the window of the king, singing a vory charming song (708) The Ling, whose mind and ears were captivated by the song produced from their (1 o of the chãndālas) tender nechs (1 sung by them ), said “Oh, oh, I shall give you whatever you may demand' (709) The chandala gaid Oh, Lord! I receive great charity everywhere, but I do not get lionour, therefore if you are pleased give that (1 e honour) to mo (710) The ling replied I make this son in law (of mino) who 19 dearer to mo ereu thin my own lifo, offer a betel leaf to whomerer I lionour (711) The chăndăla, with his family, said. Ob, lord &G ·11 Translation 43 it is a great favour." Then, when at the command of the Ling the prince pas offering a betel-leaf one old chăndăla toman, all of a sudden, ran and clung to tho neck of the prince (saging): "Oh, son! oh, son! whence have you come here ?” (712, 713) Clang to his neck she said: “Ah ! oh, child ! after how long a time you have mot us? In what country dia you nmblo (opto Dow)? (714) To bal hcard that sailing in slip you had afely reached Hansadsipa; liow did you come horo from there, ob, son ! tell me (that):"(715) One of them (i, e. one of the châpdăl romen other than the old syoman ) said: "you are my cousin;" tho other cail: " You are my brother "; a third said: " You are my busband's younger brother and you have met us through (our) good luck.” (716) The chandala cail: " Ob, lord I this is my younger brother who had gono away; and at present though sitting besido you he was not well-recognized by us. On accountof this reason we made him to be brought neat Us ander the pretext of honour and sell-recognized him, for he is possessed of miny characteristic marks his body. (717, 718) The hing thought in his mind: " Alas 1 alas I this villain has polluted my family; therofore lie should at once be killed," (719) The astrologer was also ordered by the king to be brought bound before him and was spoken to (thus): ou ·Sırısırırālabāhă "Oh, yıllain' why did you not tell me that this (Sbri. pāla) 15 & chándāla-mātanga ?" (720) The astrologer also replied: "Oh, king: he is not a mátanga (ie a chăndăla ), but he will (certuınly > become the lord of great matangas ( elephants 1. a ho will become a sororeign Lang ), and there is no doubt about it" (121) When the astrologer and the princo pero ordered to be killed by his own soldiers by the Lang who was greatly oorged Vadapamanjari, also, havng heard (st) camo there forthu ath and said "Oh, father' why are you doing this anthoughtful deed ? ( 722, 723 ) • Oh, father it is sung even among the peopo that the family of a person) 18 known by (his) conduct (And) his conduct is super-human, how can he, therefore, be a chăndăla ?" (724) Then the king ashed the prince to reveal his family; and the prince having smiled a little said Oh wonder ful 19 your cleverness!! (725) "Or, oh, Lig' you have proved this proverb to be true that 'serily, after having drunk water at 13 asked as to whoge house it is'. (726) “Bingo ready your army so that iny hands might reveal (iny) famıly for it is shameful to doseribe one's famıly by one's own tongoo (727) «Or, there are two ladies in the ship haring sent for whom you may ask them about my family of you +". (728) 66 ·Tmnslation 45 &non to Then, struck with Tonder, the king sent for the merchant Dhayala aleo and asked him: “Tell me, are there two ladios in (your) ship 2" (729) (Thien), when Dharala also retamed with his face turned black the chief officers were ordered by the king to bring to the court) the two ladics. (730) Then, they, haring gone (there), asked the two princesses (thus ): "Oh good girls, como Toreal the family of your husband ". (732) Hearing that the two layanās tore delighted in their minds (and thought ): "Indeed, wo are gent for by that darling of our minds". (732) Having mounted a palangoin they (soon) arrived at the palace of tho hing, and seeing their husband they became greatly enraptured with joy. (733) They wero ashed by tho Ling, also, (thus ): Oh, dear girls! redovo our doubt; what is all this story? Tell me from the boginping apto the end". (734) Then, when the daughter of the demigod (i, e. Badanamanjur) rescaled (to to him ) the whole account of tho life of the pridco the king, with delight, said: “This is (then) my sister's son". (735) The Ling, greatly pleased as he was, showed great respect to the prince; and, on account of great anger, he made the chāndūla eren with his family, to be (much) beaten. (736) The chăndăla told the truth ( saying): "0b, lord, ·Strisiripälakaha 1 oh kahgi all this was caused to bo done by this mer chant by offering me (mach ) wealth". (737) Then, the hig, haping caused Dhavala also to be bound with strong fetters, hauded him over to fieros constables for putting hıın to death (738) The prince, who was possessed of an unparalleled feeling of compassion, anyhow got that Dhavala 13 woll 4* the chõndala with his family to be reloaspd (739) The astrologer, when asked to explain the term imätangadhepatitvam,' said "Matanga means olophants' and he is their master being a sopereign king)" (740) Having honoured him well, the king dismissed the astrologer and begged an apology of the princo, for he was his olster's son and bus daughter's busband (and not a chandala as he wrongly thought it to be account of the trick of the chándála and enthoughtfully ordered him to be killed) (741) The king said "Oh, oh! seo what a great difforenco has this beon betwoen the good and the wiched lahe that between Dectar and poisop ? (742) “ Dhayala does such a wrong oven to the prince wllo has obliged him, (whoreas ) the prince doos him obligation even though the lattor does him wong (743) ** The more does the bright (Izt white ) Fame of he Prince thus spread in the world, the more doos that Dhayala (the white person in nadje ) also become overy moment on ·Translation 47 18 On the In spite of this, he was brought (i. c. taken ) to his own house (i. e. Teedenco ) by the prince with great respect, was given meals and was made to rest in his (i. e. Shripăla's ) own room on tho top of the house-chandras'šlă (745) Thilo ha syag those in the chandras'älä) he (i. e. Dhayala ) thought: “Alag 1 alas !! hos crophed aro the ways of Destiny? For, whatever deed I do torn out to bo fruitless to me. (746) * In spite of this if ho bo killed by me anyhow even to-day all these riches would be minc. (747) " Doreover, he is along sleeping hero ocventh storey. Therefore, baring killed him I xball make (his three) beautiful ladies also accept (lit. respect) me." (748) Thinking so he, greatly delighted, darins, wicked, mean and greatly safnl, having taken a laifo ( in his hand ) roghed forth to kill the princo. (749) (Bat) missing his steps he fell down from tho gerenth a torey, (and) being pierced by (bis own) knife in his stomach he was left by the prinas thinking that he was a great sinnor (i, e, great sinner breathed his last i. e, died ), (750) Ho, fallen don from the serenth storey, went (lit. fell ) into tbo gorenth hell (known as Blūgharati); (and) that place other than that is destined for great inners like him? (751) In the morning the peoplo thought:"By this action

·48
Siri-írisälahaha
it seems that he most have, indeed, rushed forth for
the Lilling of the prince. (752)
Alas! alas ! tonderful is the meandess of this rich
merchant who thought of killing eren the princo who
is engrossed in benevolence !! (753)
That treachery, mlich this sinner practiced ( lit.
thought ) opon the prince, fell upon liimeelf: oh, the
(wonlorful) greatness of the great. (754)
The prince, also, thinhing over his (Dharala's) life
and baring regretted for a moment, performed his
funeral ceremony and caused a lilation of water to bo
presented to him. (755)
Those three friends of Dharala, vrlo 2008 giren
good counsel (to him), Tere appointed ag masters of
(Dbarala's) all the riches by the prince. (756)
(And) staying there with a composed mind in the
company of the three Japanās (i. c. Mayanasena,
Mayanamınjuã and Blayan“manjari ), the prisce
enjoyed a]l kinds of pleasures inot as a modl possessed
of the Three Guptie ( rho alvo enjoys all kinds of
happiness ). (757)

·+ > NOTES N B. Before studying the stanzas (378 to 757) edited in this solume at 19 Decessary to have come knowledge of the contents of the first 577 Sus for which read the brief ontlines of the story gives a Para 15 of the introduction. St 379 107T ( Sk. Fours) mercantile commodities, merchandise, cf Gnj. slug Ty पणिउत्तेहिं (SH अनेकरणिक्युष) here a of अनेक 18 dropped which is done many times in Pk St 380 card (Sk TTC) ht ercellent, best, i 'big'TE (Sk.) I means & shoro' and a distant', bence res weans '& distoot shore 7507 ( Sk. aur) intent on, prone to 95078 (Skagaia-allas ar 'gets ready', go with y means to make straight, pat in order, arrange, make ready etc FOTTETE (Sk यानपात्राणि-प्रवणानि) 'ships' St 381 मझिमनुगो (Sk. मध्यम तुम ) a middle-sized boat (izbost ) FETA ISE 94 ) & mast परिकल्मिा (Sk परिकरिता) furnished with St 382 3 Is a Dea'i word in the sense of 'big, long, etc' (ace Hem': SATAHET 7. 82) 9 18 8 Arabic word in the sense of journey' In Ratnas'ekbarsûri's time (1 @ 3n the 14th century) the Indian Davy ras w the hands of the Arabs and other mobammadaba and hence many such Arabic Tords bad como zato yogue In Sk, me bave got the word as where at means a fish.' But this Sk, yordan 13 very ·2 Siri Sirivālakaba + old and belongs to the days open befor the wellknown Sk, poot Kälıdăs, and is quite different from the game Arabic word having the sepse of journey, ' fum-argent (as well as a 3,24 #ST, ast) are Des'i words in the sense of a boat. 'The word AST in this sense is very rarely met with in Sk, also. erot ( Sku) a kind of boat. are. It is a Des’i word meaning a boat. St. 389. fer is a Des'i word meaning a kind of boat'. It also means a dagger, a weapon.' चउपन्ना (Sk. चतुष्पञ्चाशत् ) fifty four. आवत्त (Sk. optaret) lit. one that roams, i. e, & (kind of) boat. पंचासा (Sk. पञ्चाशत् ) fifty. पणतीसं (Sk. पंचत्रि- FT thirty five. gru (Sk. a) a kind of buat. alieren is a Des'i word meaning a boat'. Sts. 384 to 387 are to be construed together. 384. कयाण same as कयाणग in St. 379. नाखु- THE F# is a Des'i word meaning the captain of a ship' अहिदिठया (Sk. अधिष्ठिता) boarded, embarked on. St. 385. Here is & Desî word meaning & diver". The commentator explains it thus: "समुद्रजले प्रविश्य ये घस्तु निष्काशयन्ति मरजीवका उ- 4." at it is a Des'i word meaning a boatman in charge of a certain part of a ship'. gere it is & Des'î word meaning frower', cf. Guj. WH. Be a Des'i word meaning a' mariner.' Petallure & Des'î word meaning 'a' holmsman' j. aut. Suit & Des'i word meaning 4 6 11 ·Notes 3 means *care', cf. Guj. malaga'. fiesta Reader (शतजालवणी विधिविशेषा) * who were taken special care of'. St. 386. नाणविह (Sk. नानाविध ) various. विह- स्थहत्य ( Sk.चिहस्तहस्त) विहस्त is explained by the Com. asceno meaning 'intently engaged in, busy with. Hence विहस्तहस्त * whose hands were intently engaged in i. e. in whose bands there were (weapons). quad ( Sk. *99**) lit. with effort i. e, carefully, diligently, assiduously. St. 387, faramit a Des’î word meaning kind of ornament decorating & ship. 3 (Sk. TOT) excellent crest, free (or 6 ) 'sail, cf. Guj. **. The commentatur explains thus: " वृहत्पटमयोपकरणविशेषः चाउदानेति प्रसिद्धः।". दोर is & Dos'i word meaning '& ropo.' isir & Desi word meaning a strong, anchor. The commentator explains it thus : “सारनंगरो-लोहमयः पोतस्तम्भहे. aficil". FFOR & Des'i word which the commertator explains : 28 पोतरक्षोपरणं." a kind of implement for the protection of the ship. #0 (Sk.) A drum, Sts. 386, 389 are to be construed together. iTE (Sk. a) provision for the journey. संगद (Sk. संग्रह) a large quantity.चडिओ lit. mounted i. 8. embarked on 169 notes on St. 307. Part I. चालायर (Sk; चालापयति) caused to be put on 16 ·Siri Sirivālakabı suil. यजंत (Sk. वादिन-याधमान ) being beaten. तार (Sk.) a loud noise. It also means 'clear, excellent, exaltad; Bee notes on St. 80: Part I, FETHY (Sk. Faclin: ) a sailor. St. 390. कालमुहो [Sk. कालमुख:-कालं (black) मुखं यस्य स कालमुखः] who had his face turned black. उत्तरिय (Sk. उत्तीर्य) having got down tentaf it is & Desli word having the sense of our or female evil spirit,' cf. Gaj. *213la??,' St. 391. Ju IT see potes on St. 380. adta (Sk. a) thirty two. St. 392. FHET or façar is Des'î word in the sense of present,' cf. Guj. 12'. St. 393. fenste (Sk. NDESAT) according to your desire, as you please. St. 396 756€ (Sk. E) a market, a forum. Johz ( Sk. Jaa ) draws up, see notes on St. 305. Part I. AFFET (Sk. zitt:) surrounded. St. 397.77 (Sk.) not. St. 398. U (Sk. 1171 ) a lion. Here Shripāla compares Dhavala to & beast, and himself to & liop, and says that a beast like Dhavala can be given in oblation and not a lion like himself, St. 399. THE ( Sk. Tay) a jacka). Otut a crowd, St. 400 touri ( Sk. ani) lit. whose, is crushed i, o. defeated !! + ·Notes. 6 St. 401. मायापीय य ( Sk. मायावीजमिय). माया and sta are synonyms both meaning "the mystical letter forming the essential part of the mantra of a deity viz. hi'. As for the change of first to fret note the following important grammatical rule: In Prakrit the non-initial or medial , , , , , , , 7 and , are generally dropped and I often takes the place of the dropped consonants. This ? (that takes place of the dropped consonants) is euphonic ( producing pleasing sound ). Sometimes it is written, sometimes not (e.g. लोय or लोग for Sk. लोक; sly. नयर or नअर for Sk. 71). This is what is called by Prakrit grammariang hafa!. is also dropped but it is generally changed in an Anutisika (धनुनासिक).e. g. वीजम् = बीयं.( In many cases, insteal of being dropped, some of these consonants are changed to those of other classes. Non-initial y, in many cases, becomes eg. NU = ENTE, Syri = TETOTT ),' TETTE (Sk, terfit:) Just as the mystical letter it is surrounded by three guts or circular lines in the same way the soldiers of Dharala and the army of the king surrounded the prince Shripala forming three circles around him. *s This is an instance of उन्प्रेक्षा अलंकार or that 1 ·6 Sırışu iritakaht figure of speech which is known as 'Poetical probabılty' in English In it 'the identity betueen the Sun (or the standard of comparison) and the JYT ( or the object of comparison ) is simply apprehended as probable,and not taken for granted as in t4F, and it is generally expressed by the uord इव'We have got three similar instances of उत्प्रेक्षा 17 filc, in Sts 38 to 40 Part I As for the mystic letter i being surrounded by three ters 01 circular lines refer to Part I Ste 201, 202 and the notes thereon St 402 -tand are indeclinables in Pk used in conversation err-give him in oblation This stanza throws some light on a social custom of hing Shripala's days The brutal practice of offering living human beings in oblation was in vorue, and the kings of the time gate their sanction to it in certain cases eg in the case of a foreig ner or a helpless person as can be seen from the speech of the hing of Broach in St 393 This reminds us of the callous practice of the ancient Romans of keeping human beings as slates who could as Roman Law informs be eren hilled by their masters only for a slight fault This shows that cirılazation had not yet dan ned and was still to enter the us, ·Notes 7 a 1S gates of this globe-the human world-in which such cruel practices could not be sanctioned by las or allowed by the public in these present days of civilization when the rights of freedom and liberty are recognized for all human beings alike, and even for beasts in certain cases The superstition of pleasing goddesses by offering liring human beings in oblation which prerails to certain extent in some parts of India among certain uincivilized communities even to-day also worth noting जेण ( Sh येण)-जेण and तेण are indeclinables in Ph in the sense of description and direction As for the change of u to note the following grammatical rule 'In Prakrit the initial # of a word is invariably changed to , e g =HT to go, and the non initial is sometimes optionally changed to ge 8 अयुक्त अजुत्त St 403 Fog It is a Des', word equivalent to Sk for 'a dagger', sometimes it also means a bort' as in St 383 vs or pee (She) a lance, a spear Cf Guy Hài Hát Theº The medicinal herbs mentioned here refer to the two medicinal lierbs which the prince received as a return for his obligation from ·100 Sirisiriyilakahı. CUS an et that sidhaka in a certain forest situated near a mountain. (Vide Part I. Sts. 363 to 370). St. 404. Fofa and for are indeclinables in Pk. often used for Sk. f. FUE (Sk. QURIT). < is the feminine termination in Pk. for Instru. Abl. Gen. and Loc. sing. So also and 2. The feminine nouns ending in have 87 additional termination also. St. 407. A see notes on St. 342. Tout (Sk. Ut) lit ielease i.e. starting or moving. y and are indeclinables in Pk, showing "resolve, imagination, probability or wonder.' See Hem. VIII. 2 194 which says: निश्चय-वितर्क-संभावन-विरमये.” उवयारकरा हु सप्पुरिसा The good are always benevolent. For similar thoughts cf. 'परोपकाराय सतां विभूतयः,' also 'स्वार्थात्सतां गुरुतरा प्रणयीक्रियैव (Kalıdisa's Vikramorvas'iya ). For the change of art to sehr vide the grammatical rule laid down in the notes on. St. 401. St. 408, Aur is an Arabic word meaning 'a gold coin'. Of its Arabic synonym 244344' which means the same thing. St. 409. TR (Sk. a) Te is Ph. for Sk. to go, to walk. (See Hem. VIII. 4. 231.). Oft Sk. offiat:-uitq: ) surrounded by.

·Notes 9 Hem Ta (Sk 37:) 73 is a Ph. root in the sense of Sh. Aree to mount etc ( see VIII 4 206) TE (SLA) the foremost. हल्ल, उल्ल, पाल, आलु, वन्त, मन्त, इत्त, हर and मण are affixes in Pk. shon ing. the possession of a quality' eg दयालू, सोहिल्ल etc. जाणवत्त ( Sk. यानपात्र-प्रवहण) a ship St 410 Sen (Sh. ETC) means 'manageanent here पवण (Sh प्रयण-तत्पर) engaged in EFT is an onomalopoetic rod (ie a word the sound of which iesembles its sense) for 'a loud noise' st 411 सोऊण (Sh. श्रुत्वा) ऊण 1 तूण as the termination of tho Subordinale Participle in PL before applying thich is added onto the roots enteng in consonants e g चंदिऊण, योलिऊण, U het all of a sudden The commentator ecplans 'अफरमात्' सुद्द (Sh क्षुद्र-दुष्ट) File, wicked In Piabrit conjuuct consonants are generalls either simplified (one of them being diopped), or retained ( in whicli case the conjunct consonants are assimulated i e if they are disşınlar, they are changed to similai ones by diopping oue of them and doubling the other br icduplication) In the former case, the preceding Torel, if short, is genera'ls lengthened e g *T=F747 (magic), ·10 Sirisirilakah? or split up according to what is called in Pk Facalah or the splitting up of two conjuncts (ie conjunct consonants ) by means of an intervening vowel ( FRUT भक्तिः स्वरभक्तिः) eg चर्प-वरिस (see notes on the phrase aftesito in St 416 )' In the second case (10 when we retain the conjunct conso nants) the preceding vowel, if long, is made shoit eg चुर्ण-चुषण'In खुद्द the second case of this rule applies Ve vetain the conjunct consonants (and 7) in s and as they are dissimilar ve change them to sınılar ones by droppingt and doubling & by jedoplication Tlus rule is further well illustiated by phrases like fortatglara, fafinga, etc. Past I and nursiga (St 002), Khega (St COG ),etc Partll Also noto in this same stanza the form पद्धावणयं (S 1971+ )-It is Someu hat difficult to give an exact English rendering of this word liere It may mean either (1) the good news or (2) the ships Hero tho second scnsa may bo preferred St 412 #FE(ET) a hettle-drum pre 18 Dos' word for 'a hind of musical instruinent' आउजापाई (S यातोपानि-यादिपाणि) musical instru menta St 413 recFS (Sk 347223) wonder ofta, La and ouira are Ph crds for Sh.

·Notes 11 आश्चर्य meaning 'wonder' ( See Hem VIII 1 58 ), St 415 परिमजीवणं ( S घर्पजीवनं ) annuity The word alta (Sk 3) in this phrase illustrates what is called in Pk Fishfit or the splitting up of two conjuncts by means of an intervening vosel, (ride the giammatical rule laid down in the notes on St 411) The two son els and in ga are split up by the inteisening vowel and thus for the word av inSh we get afore 111 Ph FSİSAT ( SL stef) possessed of valour, brave St 416 Stero is a Des'ı word meaning 'service and seeing to be related to Sk. अरला St 417 जीयणवि sanme as चरिसजीवणं in St 416 abore both meaning 'annuity' St 418 लिप or लेक्वं (SH लेप्य) calculation, rechoning St_419 अजुत्तं (Sk अयुक्त) Improper Here note the gromnatical rule laid down in St 402 that 'in Pl the non antial 572S sometimes changrel to 1 Thus here in aer 19 changed to 7 and we got the forin in Ph, being changed to 7 according to the grammatical rule laid doko 10 tbe notes op St. 411.

·12 Sirisiti ilahaha St 420 Farfasut see notes on St 411 45 (Skye) lit it means 'falsehood, deceit' In this senso it is found used in the famous afsteet of the Jains which they are to recite every day in what is called their daily duty (आवश्यक) of प्रतिक्रमण (lit going back' 10 recapitulating ones own actions good or bad during the day and inahing repentenco for the latter) There it is used in the 14th 1 crve lino 3rd which is as follows कुडतुल 4 5 TUT" Here we may take it in this literal sense of 'falsehood oi wo may take a secon dary sense of 'impropoi, not fau (demand)' This is quite different, it should be noted, from tho samo Dos'ı wordt winch nicans la nooso St 422 भाडय (Sh भाटक) tare चड़य It is a noun derived from the Ph root घड the sense of Sh 3r 'to mount etc' bec notes on st 103 St 423 1550T sce notes on Sts 411, 420 भूल्लिल (Sh मूर or मालिय) tho chuof the fore most, proment (ace notes on $t 109) In Sts 421 to 128 tlo poot g1104 115 murid description of the starting of a ship and the sicbts and scores as i ell as the dangera the sea which we come acyo 9 u bile rora 111 ·Notes 13 ging and the consequent precautions, that the sailors take for the safety of their ships. St. 424. urcafa cf. the word in St. 410 and see tho notes thereon. F Des'i word meaning'a sail.'( See to 8, 46. ) cf. the word tot in St. 387 and see the notes thereon. FETTETETT (Sh. fPRIA) loops, swings, Fudders (made of iopo). The Comm. explains "शिफ्यिका-रजमय्य आरोहणार्थीपकरणविशेषाः." सुकाणयाई geturu is a Des'i word meaning 'a helm', cf. Guj. "eld'. The Comm. explains: “ galanila- पोताप्रभागव!ध्यकाष्टानि." आउलयाई-आउल्लय is also Des'i word meaning an oar.' The Comm. explains: "आउल्लकानि-काष्टमयचालनोपकरणानि." St. 423. ifa (Sh. faha) 43 is a Ph. root for St. मि or मापय् 'to measure.' धुघमंडलं-The Comm. esplains, " gerarchisi" i.e. the circlo of the Polar star. STATTI It is an important Des'i word meaning the water that enters a ship through holes etc'. The Comm. explaing zit: afai ." (SK, aci) The tide. It also means, la sca-shoro,' and sometimes 'time' as well. Thic Comm. explains, " धेयला मिमते." St. 426. Air (S!. 750) a ciocodile. g. UT-GADE is a Des'i word nieading a 'drum.' The Comm. explains, "Sugarf-G#HATL it as ·14 Sirisiriyillahaha चावनध्धवाद्यविशेपान "It appears that perhaps the word is onomatopoetic and derives its name from the sound that the instrument pi oduces It should also be noted here that in some Manuscripts the word is read not as CETATE but as Car and so cannot definitely say which word is correct लहुदिउलीआहि-लघु-S, लघु small, दिउलीआ (or टिंकलीआ as आ० स० leads it) is a Dos'ı nord meaning 'a hind of pot, a spoon.' Hence the whole phase ERSETTF means 'by means of smuall pots or spoons Şt 427 Trafcara-acat is a Ph word for Sh, Set 'to heop well-guarded' HRT is a Des'i word meaning the captain of a ship गमिजंति (SA गम्यन्ते) It is the passive form of T4 to go 'In Ph. the passire (of both transitute and intransitive roots) is formed by adding a o e before the terminations 'Hence from T we get गमिजंति (गम+इन+न्ति) as passite form 2 ID Ph. St 428 JCR (Sh Heft) In Ph is sometimes changed to a 459190 is the Submarino Fire St 429 4* (Sh. Asia) ad is l'h root foi Sh 35 to go (sce Hem VIII 4 225) St 431 Fiat (S! ESF)' a person ·Notes 15 Comm. explains, "tagforfo:"Life (Šk. Aft) a city, and (She ) to turn towards, cf. Guj. 471:20 go leads which means 'go' (see notes on St. 429 abore). In both, the sepse is the same but the reading the is preferable because it is both natural in coloquial language and also because it is found in all the Januscripts consulted Here note that hace is the Imperalite plural termination in Pk. (z and for being those of the Imper. Sing.)'. Hence we get the forms यल्लह, पचह etc. St. 432. तडमहीए (Sk. तटममां-i.e. समुद्रतटमला) On the land of the sea-shore i, e, on the sea-shore, St. 433. cart It is a Des'i ord mean. ing 'clamour, noise', (see o 8.64.) The Comm. explains अन्यक्तध्यनि." मंदिरलागत्यिको पुरिसा ( Sk. मन्दिरलागाथिनो-मंदिरलागग्राहफा पुरुषाः) The tax-collectors or the revenue officers of the city. Or is a Des'ı word meaning a kind of tax enforced by a king or a government on merchants entering a spa-port.' It may be roughly translated into English hr the word "Toll.' The Comm, explains it

·16
Sirisi irtlakah?
ie
has not been preferred as it is not found in
the Manuscripts consulted
St 434 SEPER-The Comm explains it
as "अवधावित. तत्र गमनार्थ प्रेरित इत्यर्थः". It, there
fore, appears to be equivalent to Pk Tallaan
both of them being equivalent to start in
Sk. meaning 'was made to come over there
was sent for
St 136 पद्धरपएहिं पचारेइ (Sh प्रधरपदैः प्रचारयति)
HR is a Des'ı nad meamng 'quich' (It also
means 'straightforward, simple') Hence the
whole phrase The Party means 'prompts
or instigates them to the quick stops 10
instigates them to make quick anarch, as the
phrase goes ie he instigates them to fight
Cf the Comm who ovplains, “Taic itafa.
St 436 JOTE (Sh 357) (1) powerful (2)
teriible Tho Comm tahes the second sense as
he explains the termas' 14617fa' In Apte's
Sh Dictionarr the worl Seis esplained as
esaltcd, magnammous' but this is not the
senso quite appropriate here le may, hon
crer, taho 'power ful' o 'toirıblo'a, its secon
tlars senses and the 14 saat lIni goundadis
Sheth has done in lus NTCATHETE Vet The
Comm al-o, are sce, has taken this encon
dary sense Io El 305 Part I, however, the

·Notes' 17 Conm. has explained it as Sk. 'zina' which means 'raised up, drawn up.' This is also a good sense but it is more justifiable to tako उन्भड as equivalent to उद्गट than to उध्घृत and hence the former sense is to be preferred. zife ( Sk. 1647) gen is a Pk. root in the sense of Sk. Ft to fight. (See Hem. VIII 4. 217.). altfen (Sk. tanfrar.) Instigated. The Comm. explains, "netuistaan: wftar:". The cecond line of the St.is an excellent whilar and sortes as a specimen of the development and richness of Pk. language in ancient. days. St. 437. Fari (Sk. Finfra) lit. made him. self got up i.o. got up. The Comm. explains, "स्वयं युद्धाय गम्यते स्मेत्यर्थः". St. 439. स्यय (Sk. वृक्षः) a tree. रुक्स is a Pk. word for Sk. 34: (See Hein. VIII. 2. 127.). The initial 7 of 7a is dropped and we get मक्ष and then we get रुकप in Pk. निमओय(इ)ऊण (Sk. Faite) having appointed. Fr ( Sh. frå) A company of merchants, a caravan (of traders). St. 440. TI (Sk. arat)-74 is=Sk. and fix (ay well a4) are loc. sing. terminations in Pk. युल्लायम-योल्ल and बुल्ल are Pk. roots in the song of Sk. to tell. (See Hem. VIII. 4.2.). 467 (SL. TNT) see notes on

·18
Sirisivilakaha
Here in the notes on St. 431. gfig is a Des'i
word resembling Sk. Fita (See to 1. 76.).
St. 441. खयंमि किं कुणसि खारपक्खेवं ? किं वा
दड्ढाणुवार फोडयदाणधियं कुणसि? Why do you
apply salt to a sore? or why do you grow a
pimple on a boil ?' Both these are well-known
conventional ideas very often found used in
Sanskrit as well as other literature. Cf. Sk.
'क्षते क्षारं क्षिपति, गण्डस्योपरि पिटिका संघृत्ता, अयमपरो
ispituft Fate:' also Eng. To add insult to
injury, to add fuel to fire, to aggravate the
pain which is already unbearable, to make bad
worse; and Guj. '913341 42 317424341 42 43 , namai
a Zhej, etc'. As for the word F157 or nts they
are words equivalent to Sk. Patch moaning
'a pimple'.
St. 442. 43 It is a Pk, word for Sk.
meaning 'clearly oponly, distinctly, frankly,
plainly.' (See Hem. VIII. 4. 268). ETTE ( Sk.
acafe ) ales is Pk. for Sk. argy to set right,
to get back' (See Hem. VIII, 4. 330.). He is
a Pk. root in the sense of Sk. or to
tell.' (See Hem. VIII. 4.2). Alk, somotimo also
has the senses of Sk. Ty' to praise' and
HTC 'to accomplish.' Ale sometimes also ling
the sonse of Sk. g 'all'. (Seo Hom. VIII. 4.
366.). It is also mentioned as a Des'i word
1

·Notes
19
CO 8 51 ) when it has four different senses
of sand, an owl, curdled milk and a husband
St 414 gecer-See notes on St 440
पिट्टी Is Ph for Sk पृष्ट "the back' इफल्लो (Sk
geach) alone cf Guj Also see notes
on St 409
St 445 for see notes on st 431 aftur
(SL FeaT) having tuined Cf Guj tang'
St 446 gram (Si affir-azza) uselessly,
in rain The Ve Freuds pferite when the
meaning would be shy dorou die an easy
death,
St 447 Hafa-ya is a Pk root for Sk
4737 to run awar (also 'to breal')
St 448 अप्फालेऊण (Sk. आस्फाल्प) haring
tv ung, haring strung घणुमहारयण (S धनुमहा
7) The great gem in the form of the box
ie the gem-lihe bow, the excellent bow
Heren-free and free are Pk roots in the
sense of Sh 'to thron, to discharge'
St 449 रगाइ (S रगति) लग्ग, Is a Pk
root for Sh TI 'to affect etc' ( See Hem
VIII 4 230)
St 400 fzfa-f#5 19 a Des'ı soot in the
sense of 'to dash against one another etc'
St 461 Fur The Comm. explaus
स्वदम्ने मद सौवहस्तिक-शस्त्रविशेष ' Hence
it as

·20 Sırısırıpilakah? axe 7€ 'to it is 'a kind of missile or weapon 'Perhaps, it may be that which means 'an (See Apto Sh Dictionary), and this meaning appears to bo quite likely as axes were very often used in duels and battles in ancient times St 469 F2 (SL. HTF) A company of moi chianta a caravan Of Guj "span! St_464 धितण (Sh. गृहीत्वा) haring taken गद, घि, घे घेप, ne Ph roots for Sh • tal e (Sco Hem Viir 4 260 & VIFT 4 210). St 456 The two lines of this St consti tuto a conscntional fifa 27 al Good-s2ying and 19 a very woll-h nown and familiar idea गेहागय (Sk गृहागत) iit one who ling come to our house 1 c 'a gicat e 18 Ph for Sh TE 'a house' acuma (Sh TOUTER) Ono sho has como to our sholtor 1e a rofugee chief (SL torefroa) person afflicted with descaso नरसत (Sk नयन्त) one who runs away,arun 01 28, fugitiro 56-565 $ PL for Sh Ft 'oli cf Guj se St 400 AT-451 18 Pk for Sk 3 haring various sonses such as to break to run away, to inquieli to destrou otc' Horo it has to laat konso rız 'to deation le to confiscate, to forfeit St 467 af sit lit in VAN 10 11thont +

·Notes
21
on
any remuneration or salary ie they became
his roluntary scisants (Also see notes
St 446) निअभागागय (Sh निजभागागत) which came
to him as his own share, which he received
as his own part
St. 458 मोइऊण (Sh.मोचयित्वा) having freed
or released अयेइ (Sh अर्चति-सत्यरोति) honours.
St 469. EE 51-This refers to the
soldiers of Bahihila who had run away on
seeing Shripila coming bringing with lum
their hing Jlahihila bound.
St. 460 चरिश्र (Sk. चरित) behariour. अन्म
FUT (SI. zuva-ruud) requests.
St. 461. Hi (Sh. 7) wefa (Sk. aft)
lit. derotion ie, honour, respect.
St 462 मनद (S: मन्यते)-मण, मण्ण, मन्न are
Ph roots for SL to think, to rigard,
to agree to, to consent to' ( SK Tafa)
disguades qui is & Des'ı Ford Frugbling

·22
Sirisirifilakahi
16
gat being additional. Before ait and 3 of the
plural the 27 of nouns ending in or is changed
to st; and before fe, fent and gāt of the Plu.
the 37 is changed to sT or t; and before all
terminations of the Abla. Sing. except at the
final 27 of nouns ending in or is changed to #T.
St. 468. STÅ The Commentator explains
आमिति निपातोऽझीकारार्थे ". Hence it is an
indeclinable meaning 'yes.' RENT ( Sk.
The Pareri) bountiful, profuse.
St. 469. Tarifa The Comm. explains:
"परिणयनकाले वधूपरयोर्दयद्रव्ये". Hence दादजय (Sk.
) means that properts etc. which is given
by parents to a husband and wife at the time
of their marriage i.e. dowry. It has been
stated here that nine plays were got to be
enacted at the time of giving dowry which
shows that there might have existed such a
custom in those days. पहिरावद (Sk. परिधापयति)
causes to put on, clothes with. He is a Ph.
root for Sk. परिधा. Instead of पहिरावह आ० स०
reads TE197 which also rould be equivalent
to Sk. Feft, but this seems to be an
attempt towards Şanskritisn which is often
found to be a tendency in the To R edition.
once we bare preferred the reading Tax

·Notes
28
which is more correct Pk. and also because
it is supported by the Jiss. consulted.
St. 471. 4 (Sk. *) a mast. cf. Guj.
"211."
St. 472. #154 (Sk. FEF) fare.
St. 473. FRE (Sk. 19) sy is a Pk. root
for Sk. T to beg, to ask for.
St. 474. JEST The Comm. remarks:
"मुफलाय (प) इत्यय देशीवचनः". Hence मुकलाय is a
Des'i root meaning to send.'Cf. Guj. 7134190."
JE (Sk. a) T is a Pk, root for Sk. a to
go.
St. 475. This stanza contains a very
beautiful simile thich shows us
of the poet to make his language rich and
elegant. We get similar other similes, JTHETTS
(Poetical Probabilities) and various other
.alandras ( Figures of Speech ) at various
places in the whole of our test, some of
which are already discussed in Part I. and
the rest we shall note at their proper places
in these notes.
St. 476. 75 E-The meaning of this
term is not quite clear. The Comm. explains:
'तटविन्दरेपु' but what is meant by विन्दर is not
clear. If we take तडमंदिर-मंदिरतड (an instance
of rty which is very often met vi h in Pk.)
the power

·24 Sirisirivālakaha - then it would mean 'the shore' and the mean. ing is quite clear but the plu. form keeps some doubt. We may understand the term HiFe in tho sense of 'places kept on the haven specially for anchoring the ships '; then THERE would mean in the places on the haven i.e. On the haven', fat (Sk. afrafcent) having stopped. en is a Pk. root for Sk. Front to stop.' (See Hem. VIII. 2. 6.), four (Sk. stri) haring taken down. * (Sk. 17703) goods, luggage, wares, merchandise. EHHEZ (Sk. ZAS44950-) The collection (or number of) tents (SCHV59) on the shore. gfri (Sk. Ferna) placed. 3 is a Pk. root for Sk. स्थापय. St. 477. पडवंसावास (Sk. पटवंशावास) lit. a place for residence prepared with cloth and bamboos i, e. a tent; it is the same as PH454. in the previous stanza. Tra is Pk. for Sk. मध्य. पिक्सेद (Sk. प्रेक्षते) पिक्त, पपस, पिच्छ are Pk. roots in the sense of Sk. zz 'to see'. POT (Sk. FEU) 67 is a Phe root for Sk, fit in its parious sensçe. (See Hem. VIII. 4. 16). for this grammatical form see notes on E in the notes on St. 411. St. 478. Hfr (Sk. a) gor is a Pk. root in the sense of Sk. i to know and is ·Notes 25 tho Past. Pass. Participlo termination of mas. culine and neuter nouns in Pk. St. 479. fu-fat or face (Sk. 59). ETE, , चेय, च्चेस, चेय, चिम, चिय, च्चिय and च्च are indoclinables in Pk. showing 'determination of force' and are equivalent to Sk. 2. Seo Hom. VIII 2. 184. which says shor, ra, fort, घ अवधारणे (निश्चये)". चिय, चिand शिय are sometimes used in the sense of Sk. 5 also to indicate उत्प्रेक्षा. करिबासु-In the Imperative 3 is optionally added to all the terminations, being added to the root before the terminations are added on to it. Thus we get to or फरिज्जासु, similarly निसुणसु or निसुणिज्जामु. St. 480. , , indeclinables showing joy or delight. Fafa (Sk. gefact) { is a Pk. root for Sb. to speak. The second line of this 'stanza is a good सुभाषित. St. 181. AFET is Pk. for Sk. Het resembling, libe. (See Hem. VIII. 1. 142.). Tra (Sk. 141) dress, garments. This is an important word and its various other meanings as found in Sk. Literature are worth noting. It ineans: (1) decoration or ornament (2) dress, apparel, costume, attire chich is the meaning inten. ded here. (3) It particularly means the costume of an actor. (1) The attiring room, the

·26
Sirisirisilakahi
where the actors attire themselves (irbich
is always behind the curtains). (6) Hence
te has come to mean 'behind the curtain,
behind the scenes'. A Guj. learned critic
is of opinion that the word are in Pk. is
derived from यस् with नि and hence नेवस्थ
means 'a garinent and bence dress etc. and
this नेवन्य has become नेपथ्य in St. (6) नेपथ्य
also sometimes has the sense of provisions
for the journey?.
St. 482.ufcufta (Sh.fmfta:) surrounded.
urcari-TEC is a Des'i word meaning' a
tent". The Comin explains it as
"पटायास",
and दुवार (also दुखार, दुवाराय) is Pk. for Sk.
m'a door'. (See Hem. VIII. 1. 76 and VIII.
2. 112). Hence ITGK incans the door of
the tent. For et see notes on St. 477.
St. 483. fieri (Sk. Faser:) lit, confident
i. e, with a coniposed inind. The Comm.
esplains it as gefr:".
St. 481. Pozisutu (Sk, irati) a draina, a
play. It is from the root fe (for which sce
notes on St. 177.). Afvi-Like A in St. 461.
af (a4 kell as 779) are 1'h. Norils for
Sk. 09. (See Hem. VII. 1. 142.).

·Notes 4.27 i. e. to become over etc. (See Hem. VIII. 4. 16.). Hence tafe means 'when it was over, when it was completed'. also has, some times, the senses of (1) to go down (2) to be fatigued (75). Te as a Des'i word has also the following two senses (1) fatigued (2) occasion, time. (See o 5. 24.). Fou (Sk. st) where, in which. अच्छेरयं - अच्छरिआ, अच्छरिस यच्छरीथ, अच्छेर, अच्छेरग, अच्छेरय are Pk. words for Sk. Tarf meaning 'wonder. (Seo Hem. VIII. 1. 58.) cf. Guj. "24293". The word wat is also sometimes met with being used in the same sense of 'wonder'. St. 486. SITE (Sk. Teta) is a Pk. root for Sk. जल्प ' to tell'. वलयागारेण (Sk. वलयाकारेण) circular in shape, round. qe means' a circle ( lit. a biacelet y hence agarhit circular in shape. गुरुसिहरो ( Sk. गुरुशिरसरः ) having lofty peaks. St. 487. ferestre (Sk. fart) a demigod. फुच्छि (Sk. कुक्षि) a womb.

·Sirisirirálakaha mean a love in all the three. This tendency of selecting such names is found even in modern times. The Guj. poet Botidkar has selected for his poetical works the names રાસતરંગિણી, કલેલિની Aufen, G4 GR, 1 Barletc. all of which me river' and denote the unflinching flow of the current of the poetic inspiration of the poet. Similarly, Gorardhanrima, the well-known Guj. novelist, has selected the names bye and ** for the two chiof female characters in his novel 472464. The tendency of selecting such names indicates the good test of the inventor of the names and desei ves to bo roll-appreciated (अइरहरूषा) अतिरतिरूपा. अतिकान्तं रते-कामस्त्रिया रूपं सौन्दर्य यया सा) rho threly into tho back-ground the beauty of Rati, tho wifo of Cupid. St. 490. Att ( Sk. 19%) lit. one who hearts a religious sermon. श्रुणोति (धर्मोपदेश) इति 21191. Hearing the picching of the scriptut. ics (5726) is regarded as one of the funda. montal and essential quality of a true Jain possessed of Samyal.tra Or Tiuo Faith. Froin this a Jain came to acquiro tho namo UTIT. Honce 'Slır.Iraka' and 'Jain'aro practi. cally synonyms and refer to the follower of Jain religion. Frida is a Les'i word in

·Notes
29
the sense of SL prie sonder (See o
3 14 ).
St 491 fra In Ph the causal is formed
by adding अ, ए, आ7, and आवे to the root To
certain roots for and in are also added
Before 37 and and a the preceding 2 is
changed to an eg 487 Then as Causal Past
Participle re get कारिअ, इस being the ter
mination of the past participle (Sly we get
the forms कराविभ, करारन्तो, परायमाणो,
फराविऊण, क्राक्टिं, कराविअन्तो, फरापिअमानो etc
रिसहनाह (SA. स्पभनाथ) The first Tirthankara of
the Jains, of the present alasarpin, generally
Anorrn by the name आदिनाथ 18 The First
Lord or Tirthankara
St 492 gives us a description of the
temple of Lord Rsabha which was, as the
author infoims us, loftv, pure, extensive,
white in colour and 189uing forth great lustre
In giving its description the poet has chan
ged the netre, as is usually the with
him whenever he gives such descriptions
The metre used here is the TS metre,
the same shich is used in the prarer-cong
to Lord Rsabha by Jayanasundari i Part I
and which is often met with in Prahnıt Litera
ture For an understanding of this metre side
care

·30
Sirisirivllakaht
Para 11 of the Introduction. The poet has
used in this stanza tho four beantiful smiles -
he has compared the loftiness of the templo
with the loftiness of the desires of the minds
of good persons, the purity and the exten
siveness of the temple with thoso of tho
lives of noble persons, the whiteness of the
templo with that of the fame of a charitablo
person, and the brightness and lustre of the
temple with those of the sun, both of which
are capable, says the poet, of removing dark.
ness from the world सुजसधवल (Sh सुयशधवलं)
white as the pure fame It should be noted
here that fame is conventionally regarded as
possessed of a white colour by all Sh poets.
St 493 Hore the idol of the Lord Rsa
bha has been compared to the digit of the
new moon the sight of both of which, says the
poot, gives great delight to the minds of the
people of the three worlds निम्मिआ (Sk निर्मिता)
made up of तिहुयण (Sk त्रिभुवन ) 'The three
worlds viz heaven, earth and hell
Şt 494 4(Sk cer) a means 'sky' and
चर् to move Hence खेचर means a person who
18 possessed of the power of flying in the sky
on account of certain feys or bnon ledges

·Notes .31 . Hence it is a syrionym of ferate both of them meaning 'a demigod.' St. 495. For Her ( Sk. Ferien) specially. अट्टपयारं पूर्य (Sk. अप्रकार-अष्टविधां पूजा), generally called "24443121 ys in the vernacular, means the Eight-fold Ilorship. I have given a full and detailed explanation of this term in my notes on St. 217. Part I, and I reproduce the same verbatum here. It is called the Eight-fold IVorship because in this půjä or worship, eight different binds of materials are used, riz. (1) water (jala) for bathing the idol, (2) Sandal ointment (chandana), (3) flowers (kusuma), (4) incense (dhúpa), (5) lamp (dipa), (6) rice with unbroken (akshata) ends, (7) offering of sweets and other things, generally eight in number, ( which are presented before an idol and which aro technically known as 'naivedya'), (8) fruits (fala) which are also generally cight in number. These eight materials are enumerated in a Guj. couplet thus: “હવણ, વિલેપન, કુસુમની, ધૂપ, દીપ, મહાર; અખંડ અક્ષત, 7991, 44443n Guz". The object of performing this Eight-fold Worship is esplained in another couplet shich sars: ૪ ભાવને કારણે.

·Sirisiirilakahi. are to as યસ્તવ અધિકર, કારણથી કારજ સીધે, તેણે ધુર પૂજા ઉદાર” hus the object of performing the Eight-fold aterial Worship is to enliven in our hearts feeling for Spiritual Worship consisting of Pure Mental Condition Thus water among 18 eight things indicates that we jake our soul pure Sandal ointment indicates bat just as it makes things cool and fragrant i the same way we are to make our soul quanimous and virtuous as well irtue-loving Flowers indicate that we re to make our mind and soul as fragrant ie virtuous ) and beautiful (i e pure ) is a flower Incense indicates that just „s fire burns fuel, in the same way, by pure neditation, we are to destroy all our barmas Che lamp indicates that just as it destroys larkness and gives light, in the same way, v destroying our ज्ञानापरणीयकर्मी, we lestroy bu ignorance and obtain Omniscience Rice with unbroken ends indicate that by this worship we shall obtain uninterrupted and indestructible bliss (ie Molsha) Offering of sweet things etc ('naivedya') indicates that just as we renounce and present these things before the idol, in the saine way, we are to sunce oui attachment to worldly things are to ·Notes. 33 moro and cultivate nirveda or afersion to worldly life. Lastly the fruits indicate that wo aro to pray to the Lord Jina to give us the fruit of Liberation or Voksha. Farcione (Sk. PERETE) The three Samdhyis or the three periods of the day, viz, darn, noon and sunset (प्रभात, मध्याह्न and सन्ध्या or in Guj. सवार, 24967 ni). Thus all the three periods of tho day take their names from the last (IT) and thus they are collectively called Firenzt. The term 'feared is a syno. nym of fater and is much in vogue than the latter even up to-day. We often hear the modern Jain layman talking about the Forester GI i. e. the worship of the idol of the Jina performed thrice a day viz in the morning, at noon and in the erenning. The Jain Scriptures propound that a staunch Jain should always perform worship thrice a day as already explained above, and this practice was regularly followed by the ancient Jains upto the time of king Kumirapila and eren later and we often read, in the important books of the Jain Literature, about laymen or Shriyakas performing the Frent in the manner esplained abore. And here the fact of Shripala's performing

·84
Şirisiripilakaha
worship at all the three most important
periods of the day furnishes us with the proofs
of the existence of the practice of Falcyst in
very ancient timos and even before the time of
Lord Mahivir. This practice, however, is not
found existing in modern days, the worship
generally being performed by the modern
laymen only in the morning, though they,
especially the orthodox, go to the teniples for
haring ( only) the sight of the idol in the
evening also and only in rare cases at noon.
This rolic of the old practico serves only as
tlio proof of its existence in anciont days which
is further supported by literary evidenco as
explained above. The cause of its non-existonco
in modorn days, howerer, may be traced
to the orer-busy and rostless condition of the
imodern public lifo and also to the dawn of
modern cirilization which attracts inan moro
towards inaterial than spiritual progress, who,
therefore, regards greater timo spent after
worsliip of the idols etc. ' & moro wasteful
luxury' and not 'a sound investmont' as was
boliored by the ancients. The modern world
1109 become totally materialistic and doce
not Lcliove in the truth of the fruits of spi.
s practices. The ancients, on their part

·Notes. Bo as time went on, began to attach greater importance to the manners, methods, rites and grossness of the religious practices than to their spiritual side and hence the modern materialistic civilized world at once lost its faith in them. All this accounts for the nonexistence of the fest practice among the modern Jain laymen, and it is apprehended that, if the orthodox will not stop attaching greater importanee to tiie manners, methods etc. of the religions practices than to their spiritual side, there may arise a tendency among the youths of the present materialistic generation to lose all their faith eren in idolworship itself. Before this accursed thing happens and totally crushes the spiritual uplift of the community, it is highly desirable that the old and the young-the orthodox and the reformer-should make a compromise, i.e. the orthoclox should learn to attach greater importame to the spiritual side of the religious practices than to the ceremonial side, and the reformer also should realize the value of the spiritual uplift than Taste all his time after material progress-50 that the great and valuable gift of the worship of their Lords-I mean the Tirthankaras,

·86
Sirisirivalakah
which is a means of attaining religion and
Samyaktva (or True Faith), may not slip
away from their hands into the abyss of the
destruction of the spiritual velfaro of their
community.
St. 497. at (Sk. a) Thero. Efte (Sk.
) Joy. This is an instance of the or
splitting up of tico conjuncts by means of an
intervening rovel. (For dotailed explanation
sco notes on St.411.). gerin (Sk. galia 75:)
With the hair on his body standing cicct
i.c. horripilated.
St. 498. Francut ( Sk, Frari-tre) lít,
knowledge i.c. art and skill.
St. 499. AFAT (Sk. 67:) such.
(Sk. शुममायः) good or pure derotion. सरल
straightforward. मुसहायो (मुष्टु-शोमनः म्यमावो)
good naturo. The 3s. reads attore
which would moan that her dorotion towards
tho idol we as ardent as that of a heavenly
bcing or god.
SI, 000. FTST ( Sk. Format) firmness,
strong adherence. Tri (Sk. 791971). In
Jainisn this word fa a special sone of the
forti' i.c. the act which brings about the
uplift of the Jain Religion. Thug the net
19.

·Notes. 87 of performing religious festivities such as religious processions, celebrations at the end of great religious vows such as उपघान and Ayambila Oli Atthai etc., are the acts of Prabhāvani. From this the act of distributing things of arbitrary value such as coco-nuts etc. to persons attending religious festivities, celebrations or sermon-meetings has also come to be designated by the word Prabhivani. Thus in Jainism it may be takon to mean either (1) the act of the uplift of the Jain Religion or (2) the act of disiributing things of arbitrary value to persons attending religious festivities, ceremonies, sermon-meetings etc. o (Sk. yua ) The Comm. explains this term as 'जिनप्रवचने निपुणत्वं'. Hence it means 'the proficiency in the Jain Scriptures'. It should be noted here that ' in Pk. abstract nouns are formed by adding त्तण to nouns or adjectives' e.g. सम्मत्तं, जिणचणं, दासत्तणं. भत्ती (Sk. भक्ति). The Comm. explains: 'जिनादिपु Tract cffet:', hence here it denotes 'the inward devotion of the heart or cordial devotion.' सुतित्थसेवा (Sk. सुतीर्थसेया ) The Comm.explains, स्थावरजङ्गमशोभनतीर्थसेवनं' i.e. the propitiation or worship of the movable and immorable 3 or ·36 Sirisiriralakaha. worthy Tirthas. By the movable Tirthas is meant the Tirthankaras while they are actually moving on the surface of the earth and other onniscient sages as well as the ordinary monks and nuns that are properly practising the Fite Great You's. The immovable Tirthas designate or connote the places of pilgrimage which we frequently visit. As for the word of, it may be explained tlus: ara fa fra: i.e. that which enables us to cross (this miserable storldly life). The Tirthankaras, the omniscient sages, the worthy monks and the nuns and the various celebrated places of pilgrimage are the things which enable us to do so (i.e. to cross the miserable worldly life) and hence thoy are called Tarthas or Cross-boats. Fri समत्तं (अलङ्कारीः सह सम्यत्त) The Samyaktra or True Faith together with its fire ornaments (i. e. indications) riz. (1) Firmness or strong , adherence to the Jain Religion, (2) The acts of the uplir of the Jain Religion and distributing thingy of arbitutary ralue to peraons attending religious festivities etc., for the same upliſ, (3) the proficiency in tho Jain Scriptures, (4) invård or cordin! dorotion towards the Jina ctc., and (o the ·Notes 39 piopitiation or worship of the movable as well as immorable Tirthas-these are the fire ornaments or indications of Samyaltva because they indicate that a person tho is possessed of them is truly possessed of Samyahtva or True Faith Dadanamanjust was possessed of all these five qualities or ornaments of Samyal tua and hence she is spoken of, here, as possessed of Samyaktva with ( all its five) Ornaments or indications नज्जा (Sh Hud)-01, 111, 77 and o(a): are Pk roots in the sense of Shail 'to know' (See Hem VIII 4 232) got is also a Ph root in the same sense ( see notes on St 478 ) St 501 "The anxiety of parents for the bestowal of their daughters upon vorthy husbands is a very ancient Indian idea and this heart-touching problem has played such an important part in the lives of the Indians that it has not missed to enter the fancies oren of great Sanskrit poots like Kalid Isa who has immortalised this idea in lus world fimous druma Shikuntalz in highly pathetic lines luch have been regarded as the most immortal lines that tho poct over wrote There tho poct makes even the sige KTs'yapa to shed tears at the separation from ·Sirisirivalabahi. god-daughter S'akuntali who is about to go to her husband's house, and he feels all the more because he has a doubt in his heart whether she will be well-received by the king or not, and this anxiety of his makes the idea much more pathetic. Natural it is therefore that our poet, also, has given rent to the same idea here though he has not been able to make it so pathetic as Kilidisa and other great Indian poets. Horrerer, he has aptly compared the pain of a father to find out a worthy husband for his daughter to that of the pricking of thorns. St. 502. वरचिंतासल्लसलियो ( घरचिन्ताशल्यश- Fil) pained by the dart of the anxiety for the husband ( of his daughter ). ( Sk. area) 323 is a Pk. root for Sk. Ę' to sit, to remain'. Fant ( Sk. Fizettizo: ) soated. quatit (Sk. Tha) absent-minded. St. 602. पच्छिमपएहि (Sk. पश्चिमपदैः) With her steps backwards, with retrograde steps. fra गम्मगेह (Sk. जिनगमगृह) 'The inner temple of the Jina i.e. the adstum'as differenciated from 'tho porch or #039.' Cf. Guj. midt'. St. 504. Fafe (Sk. Fatet) became closed ·Notes. 41 way (द्वार) of the inner temple. पणुलियं-पणुल्लिय and पणोल्लिय are Pk. words for Sk. प्रणोदित pushed or thrust back. उग्घडर ( Sk. उद्घटते ) उग्घड is a Pk. root for Sk. उद्घट् or उद्घाटय 'to open'. Cf. Guj. '6439, Guig. St. 505. अप्पं (Sk, आत्मानं) self. गरुय is Pk. for Sk. Toch great. (See Hem. VIII 1. 106.). ET, T are expletives showing sorrow or dejection. हयासा (Sk. हताशा) ons whose hopes are frustrated, accursed, vile. PUTT ( Forfa कृतं पापं यया सा) one who has committed some sin, a sinner St. 506. TT (Sk. og Hret) unfortunate. i means 'mixed feeling i. e. a feeling or mental condition in which holy and unholy thoughts are mixed together.' The Comm. explains.it as "THTHTYPAHTa' i.o. 'a mental condition which is a mixture of good and bad feelings'. Instead of #4T, Ms. reads ahlt which would mean 'respect, fondness.' Madanınanjußit might have performed the decorations of the idol with great fondness and respect but she was unfortunate to have & sight of it oven for a moment. St. 507.6-like , & also are indeclinables showing sorrow or dojection. The Comm. remarks "ही हीति खेदे". भासायण (Sk.

·42 Siisuisalabahi 21-118-) This is a special Jain Tord an exact equiralent of which in Engush could not be easily found out It connotes all our actions of ill behaviour and ill-treatment toiards an idol or a temple or any other holy place or thing such as a holy mountain etc To illustrate a gentleman worships an idol of theJida Wulo doing so, on account of bus carelessness, the drops of his perspiration or salira fall on the idol Thisis As'itant Again suppo-o a young boy, say of fire or 6 vears of age, goes to a temple with lus father or motlier and, as is sometimes the case with young born, mahes natei or cases his nature there Thusis Ās'itani In tlie same nara person standing in a temple with his back turned to wards the idol commits s'atini Soalso a nian throwing dirty materials like make-u ater etc, on the walls of a temple etc is As'ulant Al-O going to a temple or touching an idol with impure and dirty clothes-4.5th the clothes putting on wluchsenghtline goncfornichewater or priy},-or with leather boots etc on is s'ilant Thinking of loic affairs in a ·Notes. 43 unholy, impure or worldly action in a temple is As'atani This is in brief a full connotation of the term As'itant. In English it may be roughly translated by irreverence, disrespect, ill-behaviour, disparagement, or disregard. Te (Sk. Sifa) I shall have done. afarar (Sk. afisar) deprived of or destitute of (the benefit of the sight of the idol of the Jina ). St. 510. Flora (Sk. face ) the temple (lit. bouse) of the Jina. This is an instance of what is called RT or Transposition in Pk. Grammar; va (Sk.) is changed to 'at' or being dropped and thus.for frater we get fror in Pk. & is, sometimes, further changed into it as in tutte in St. 269. Part 1. This also'explains how we get the word 'ut* in Guj. St. 511. Totta (Sk. Hurst: teha ) The want of the concentration of the mind. Hore the reference is to one of what is called पंचविहं, अभिगमणं or thc Fire Requisites of Approaching in Jainism. Be. fore a person goes to the templo of a Tirthaakara or to a Tirthankara himself while he (i.e. the Tirthankaja.) is living, he observes the Fire Requisites of Approaching which are mentioned in stanzas 20 and 21 of theचैत्यचंदनभाप्य by देवेन्द्रसरि as follows:---..

·Sirisiririlalahi "सच्चिचदन्यमुझणच्चित्तमणु-झणं मणेगत्तं । इगसाडिउत्तरासंगु अंजली सिरसि जिणदिवे । इय 'पंचविहामिगमों महवा मुञ्चति रायचिन्हाई । पगं छत्तोनाणह मउडं चमरे य पचमए । The Fire-fold Wars of approaching mentioned here, thus, are (1) not eating or not beeping with oneself (ie, abandoning) Afro things (1 e thing, posses-ed of life ) such as a flower (), or a betel-leaf.(aris) (as mentioned in the Aupapitile Sutra, Poona Edition, sutra 83, (2) not abandoning (1 e a person is alloired to keep rith him) things (ie things not possessed of life) such as ornaments etc, (3) concentration of the mind (Hürri), (4) beeping with one an upper garment consisting of only one scarf (TISSOTT ), and ( 7 ) folding the hands on seeing the Jina If the person is a hing he abandons (1. e beeps outside ) the fire binds of Ensignia or symbols of royalts known as पंचराजकदानि or रायचिन्हाई* as tioned in the second stanza quoted above In the aumz atjie sutra the bre E1141113 or ymbole of roalts men ond "चगं, उन, उफेम, पादपायो य वालवीयर्ण ITA) 3 10-I, 10 bubrell", : cow), lore or le da fan ) men 19 ·Notes Thus, among the Fire Requisites discussd abore, wo see that the third is HUTT or concentration of the mind; and here it was the vant of this concentration of the mind (at) which Kanakaketu, the king of the demigods, apprehends to be his fault on account of which the doors of the adytum of the temple of Lord Rsabha became closed. He thinks that by hisentering into the anxiety, of finding out a vorthy husband for his daughter, in the temple, he might have disturbed the concentration of his mind-one of the Fire Requisites of Approaching and it was on account of this his fault, he apprehends, that the doors of the adytum became closed. It should also be noted here that entering into worldly thoughts, (araulaatt), speaking anything eoncearning worldiy life, (सायद्यवचन) or doing anything worldly ( aut), while in a temple, is regarded as a cause of sin in Jainism. It is, as will be elear from the explanation on the word RTU in the notes on St. 607, a form of As'atani i.e. irreterance or ill-behaviour in a temple, and it also breaks the vow of Nisihi ( for which see notes on St. 640 ) which forbids a man to enter into

·46
Slrisuirilakah:
19
words and sinful activities in a temple And,
as tre have seen here, it is also a violence of
the concentration of the mind, the third
Requisite of Approaching Thus it is clear
from all this that all thoughts all words and
all acıiles concearning eroildly hfe are to be
abantonsd by a person while he is in a temple
And this fact has beed stressed or our
poet at more places than one in his text
For example in Part I St 282 the poet sags,
through the mouth of Jíayanasundara, -
चेयहरमि उत्तालारमि कर निर्माहिमा भंगो होर
Rupasundarı, the mother of Mayanasundari
lo very ansious to hear from Kamalaprabha,
thio inother of prince şuripila, the life
story of her son (10 of Shripla ) for
it was Tronder to Rupasundari that,
her daughter s husband who was a leper (for
Javansundari was married, a3 Te know, to
Umbararija-ho mas none else but princo
Shripila kimself in luis condition as a leper)
had now turned into a handsome and char
ming south But they were in the temple of
tlio Jina and lienco Jayasundar; clorer as
sho is in proper religious rites, reparks.
"We can not talh in i temple because if tre
talk in a temple the corr of Sisihı (I desfet

·Notes 47 ked - from sinful worldly activities) is broken "Sly as we shall see later on, when a police-officer approaches hing Kanakaketu, Tho is sitting in the temple of the Jina in the company of the prince Shripila, and asks him as regards the punishment of a merchant (ie Dharala) vho has not paid the toll and thus broken the command of the king, and thereupon hon Kanababetu says 'when the order is disobeyed, death 1$ the punishment', the prince Shripala scho was sitting near by asked him not to give such an order and further remar सारज्जवयकहणे चि जिणहरे गुरुदोसो " ' It 18 a great sin ( lit fault) even to utter sin ful words in the temple of the Jina' These and other instances cleary illustrate the importance of abandoning all thoughts, all words and all activities concearning worldly life while a person 19 in a temple, and this importance has been specially emphasized because all such thoughts, words and acts disturb the concentration of tho mind which is, as no have seen, the third out of the Fire Requisites which a person has to obserce before aprrorching the Jinz for salubing, worshiping or propitating him (ie the Jina ) Here king Kanahaketu was, no du

·48
Sırısırıpālakaht
pained by the dart of his anxiety for his
daughter's husbsnd while he was in the temple
--and it is a worldly anxiety and, therefore,
He or sinful But he did not enter it of
his own accord but it had forced itself upon
him and he was, therefore, constrained to do
50 while he was absent-minded But as soon
as he became conscious of it he repented
for it, as is clear from his apprehension of
the doors of the adytum being closed on
account of the sin caused by his entering
into that worldly anxiety Of course, the
real cause, as the goddess Chakreshawari
explains later on, was quite different, it
being not the sin of his entering into that
anxiety, but on the contrary a favour done to
him by the presiding goddess of the temple
of Lord Bsabha, in order to remore that
anxiety of that ardent and sincere dorotee
of Lord Rsabhı Such favours, re frequently
read, soro often done to great and ardent
dovotees of the Jinas by their presiding
gods or goddesses who became greatly
pleased with their dorotion Tho samo
19 the case with hing Kanahahetu, here,
whose ansiety for his daughter's husband
is, as wc sec later on, ingenuously removed

·Notes. 49 by Cliakreshwari Deri wbo is greatly pleased Trith his ardent and sincere derotion towards Lord Rşabha. This reminds us of some such ideas as 'God helps his devotees in time of need' etc. in English and other literature. Here, of course, it is not God who helps king Kanakaketu, for Jainism does not beliere in God as such (God, the creater of the world etc.) for, as it believes, what has her to do with the world ? According to them a Liberated soul or a Siddha has broken off all his connections with the world with gross matter or pudgala as it is called in Jainism and who, therefore, does not exert any of his Infinite Abilities Thich enable him to do anything he likes, and he is thus quite aloof from the world, always remaining deeply engrossed in his Infinile Knowledge, Infinite Vision and Infinite Characler which give him Ouchangable Condition Undestruetive Nature, no form, colour, smell, taste and touch, nothing like lightness or beariness or a high or a lor family, and Uninterrupted Bliss. He has abandoned all Love, Tale, Anger, Pride Deceit anul Greed elc., and hence he is called Vitriga ( for an explanation of which Ford see notes on nest St. 512) who has nothing to do with

·50
Sırısırıyllahaha
this material world of ours This also explains
why our poet says in the next stanza
"देवो य वीयराओ नेव से कह वि किंतु इम । जिणभ
Tonfata*4#TATT ETT '-but here it is the
help or the favour, shorn to him (10 to
Kanakaletu) by the presiding goddess of the
temple of Lord Rsabha which is intended
for the complete remoral of the disturbance
of the concentration of the mind of this
sincere and aident derotee of the great Jina
(viz Lord Rsabha ) TET417-It is already
explained in the notes on St 507
SE 612 वीयराओ (SK वीतराग Lit one
whose Love etc je Lore, Hate, Anger, Pride
Decent and Greed etc are gono le one who
has overcome them It is a highly significant
term in
Jainism and designates the
T'irthankaras or the Jinas tho bare become
frec from Love ato Somerhere the term
Fitriga is explained as "भयवीजाकुरजननादिरा
गाद्या क्षयमुपागता यस्य"te one who has destroyed
Love Hate etc which the cause of
the worldly randerings (ie of birth and
rebirth in various miserable existrnces) Thus
are

·Notes 01 Vitriga denotes the Jinas or Tirthant aras as well as the Siddhas or Liberated Souls ( Fide nolog on the prerioas St), and the Jains are very proud of this term, chiefly because it draws a clear-cut difference between their Gods or Jinas ete, and the Gods of others who, though called gods, still find delight in the company of women and love affairs, and are still subject to anger etc. This is whr the great, celebrated and learned Jain Upi dhytya Yas'ovijiaji says in his fainous Guj hymn in honour of Lord Mahirfra – "394 uzyə 24183, 47 43-4681 qu 212417' ie 'How can I be attached to other gods (1 e other than the Pitarigas or Jinas) who are fascinated (eren) by other people's trives And in this fact not corrborated by the stories of चामुदेव and रमा, and शपर and THT alluded to by Anantahamsa in his book FRIGT (St 11.) and giren in full details in English by the learned Prof K T Abhyan har in his nots thereon ? (Those desirous of knowing them in full should refer to Prof Abhyankar's edition of Kummiputta) Besides thiy the term Vitriga connotes all the special characteristics of a Siddha of the Jains, as explained in the notos on the prerious p' ·Şirisiripälakahi. 4 stanza, which differentiate the Jinas from other gods. (For details see notes on the Previous St. as well as the notes on the phrase नेवं रूलेइ just following). नेवं रुसेइ etc. As has already been explained in the notes on the previous $t. The Jinas or Vitaragas are quite aloof from the world as they have broken off all their connections with it and hence they never become angry or pleased with anybody. They do nothing which affects this our material vorld. They do not, as is clear from their Tery nature, care even for their devotees. Their derotees also do not, and should not expect anything (help or otherwise) from them. But they vorship them ardently posiber because br stor-

·Notes
59
would certainly make them as pure,as virtuous,
as powerful and blissful for eger as their
Jinas themselves It is for themselves alono,
and themselves alone, to exert themselves
and to attain to the position of a Jina without
anybody's help The Jinas, as already
explained, could never be expected to help
them and nor could they become Jinas with the
help of anybody in the world It is they
themselves who have to destroy and conquer
their Love, Hate, Anger, Pride, Deceit and
Greed etc, and nobody can help them in
dong so except their own virtues and their
meditation on the Jinas This is, therefore,
why it is propounded that Even the Tirthan
laras do not depend upon others for the up
luft of their souls' Hence the Tirthankaras,
as their very nature shows, do not help any
body nor do they become pleased or angry
with anybody Honce the remark of the poet
here "देवो य पीयरामओ नेव रूसेइ कहवि" 1 e "The
Lord Vitariga does, in this way, never becomo
angry with anybody' अहिठ्ठायग (Sk अधिणयक)
the presiding diety quiet see notes on St
478
St. b13-614 आणाचिऊण (Sh आनाय्य lhaving
caused to be brought (For the grammatical
4

·54 Sirisirivilakaha. form see notes on St. 491. afe-In Jainism, it has not the sense of 'oblation or religious offering giren in a sacrifice'. It is a Hindu sense and this idea is quite foreign to Jainism. Here we are to take it in its sense of 'adoration or worship'. Before 5th or 6th century B. C. there arose two very important religious systems-Jainism and Buddhism which revolted against the practice of Hinduism of giring in oblation in sacrifices living animals and in certain cases eren living human beings. Hence the word afe hero has not the sense of oblation' but of 'orship or materials of voi ship'. The Comm. explains ara no as " पूजानिमित्त कुसुम०." कापूर (Sk. कर्पूर-घनसार) camplior. अगर (Sk.) Agallochum, Amyris Agallouha. TF, and अगुरु the rariants found in Afss. फ, ख respoctively are also its synonyms. He (Sk. Tafu) Jusk. It is so called because musk coincs out of tho narel of a deer, such deer being known as mush deer. The more conjinon Trord used for musk, as we know, is eft.' धूध ( Sk. धूप ) incense. चरमोगं Tho Comm. explains this as "घर-प्रधान मोग-देवयोग्य यं i. c. forcellent inaterials fit for gods. (Sk. 4) inconse; and ( as sell os tos, 41774, 44.5v ) are Des'ı words F

·Notes.
56
meaning 'a kind of vessel'. Cf. Guj. 9:41.
Hence yang means a vessel for incense, a
censer. It is the same as $k.m4a or Eqi (Pk.
yaust), all the three being synonyms. Cf. Guj.
'yxeld'. For (Sk. Fifa) u is a Pk, root for
Sk. F'to do'. T, as already explained before,
means materials fit for gods i. e. materials of
Forship. Hence you make means performs
proper religious rites for offering materials
of worship e. g. waring the censer before the
idol etc.
St. 15. उववासतिगं (Sk. उपवासनिक) a triad
of fasts i.e. three fasts. TÁT (Sk. 75HV50)
a porch used as a place of assembly or
charming place of assembly. ti mirth, jos,
delight. Gri (Sk. rå) passed at is a Pk.root
in the sense of Sk, u to go, to pass. For the
change of 7 to vide the grammatical-rule
laid down in ihe notes on St. 402.
St. 516. 436 (Sk. dit belonging to a city.
This is again an instance of FAF. or
splitting up of tuo conjuncts by means of an
intervening rouel. ( See notes on St. 411, 410,
497). निरंतरजलंतदिप्पंतदीवेसु (निरन्तरज्वलन्तदीप्यमानदी-
ng) bright lamps burning incessantly. (Cf, the
plurase zym's clai'. in Guj).
St. 517, NT ( Sk. Takt) prattling or
&

·56 Sirisiriyalakahi. garrulous; the Comm. explains it as guju i.e. foul-mouthed, abusive, scurfilous. St. 518 TET ( Sk. aratat ) third. Of TEST- मंमि (Sk. पश्चिमयाये) पश्चिम means 'last' and याम means 'a sreek or period of three hours'. Hence the whole phrase means "the last Prahara' The Comm. explains it as "ET", it boing the last. Hence the timo when the aerial speech was heard must roughly be between 3 to 6 A.M. As for the phonetic change of a to se note tho grammatical rule laid down in the notes on St. 402. Fara. गिसहा (Sk. नियनिसमा) The assembly-hall in which no sound was heard, the assembly-hall which was destitute of any noise whatsoarer i. e. the assembly-ball in which there was completo silence. Here Trofors to tho charming porch or T134 already spoken of in St.616. FEEFT (Sk. Freifa) all of a sudden. Tho Comm. explains it as 'TATE. TUREN ( Sk. Thereft) celestial speech or acrial speech. PATITT (SK. AM) lit. was produced 1.e. heard. 7 J Wag ·Notes 57 (2) the Imperature and Pers, sing Term 183 (as well as for eg fagurs, (3) is tho general future sign (eg ETAT), (1) 727 becomes 5, 6, इनि, अवि, एप्पि, एप्पिशु, एनि, परिणु (eg लान्या = लेवि), (5) Gen sing ends in ह, eg उमारियह, मयपमtravé, (6) < or fe is the loc sing termination (eg fortul fireft, ficafe), (7) Non-initial T 1:3 changed to s (eg fame =f731), (8) y (as well as हो, स्तु) are Gen sing terminations eg जसु (Sh यस्य), तमु (SK तस्य) It should also be noted that the metro of these three Apabhrans'a Sts is changed, the metre used in them being shat is born as erat' or irhat we call "?s?!' in Guj St. 519 जडियो (SK जटित) become closed St B20 हरिसजणियरोमंचा horrupulated with jot (Also see notes on St 497) St 521 FT (SX Fafacala) will tell 'In Prakrit the future tense is formed by adding fe or F before the present tense terminations and changing the faith '*' to Thus we get पहिस्मद, हसिहिइ, also cf the forms होही ( St 645), fet (St JSD), FATTA (St 450) etc St 22 होरसइ (Sभविष्यति) हो, and हर are Pb roots in the sense of Sk to be (See Hem VIII 460, 3 lõb 3 166, and 4 398) 35 (SL =1) for the change of 7 to 7 ·58 Sirisiririlakahi vide the grammatical rule in the notes on St 402 सोहज (Sh स एच) St 523 TUR (SL 7760C) lit closely se ortromely $t 524 site fal for The Comm explains it as ant le suiving, waiting upon presi ding It inay be rendered into S. as 2011 (sce notes on, St 416) (SL -H ) In Aprbhrang'a is the 1st Pers wing teiini nation, and in it son els are gonerally substitut ed for one anothei Hence in stend of Ph , foi SK to be, ichno in Apabhtans a Henco foi a he get in Apablirans'n तमु नरह Helo Gen 15 116cd for accusatirc. लेवि (Sk लात्वा) hrring taken Sto25 विदाणय Orplaned as 'रिभातं-प्रभात (1e daun) by the Coinm पजियाइ (S वादितानि) More sounded or bezten gure (sh qutfu) drums, St 026 FEUCHT (Shafaat) 71114 24 an instance of मध्यमपदोपि compound, गिहमन्दिर पडिमा गिहपडिमा, hence it means tho idol of the home temple It 297 practice among the Juins from co mncient tuncs to eicct or ari ange sulltcmplt in tlieu ligu na with sundl bxantiful los placed in them. Theo W416 specially created hu hinganil nich pr15011- because they might lase lind n10 tino to L ·Notes 50 go to big temples at a distance they could perform tho rorship at then own places without losing inuch time. Such temples are called honic temples (cf Guj 438.1247') and the pinctice of erecting such temples in their hoines by the Jains 19 continuederen upto-day Such a temple is elected in & very solitary place in a house and strict puritr iş carefully hept round about it This erecting of homc temples manifests to us the great care and precaution that the Jains the for sincerely discliurging tlieir dulr religious duties नित्थरिया (Sk विस्तृता) spread st 027 यापति (SL आगरान्ति) थार sarh root for Shore to come four et see notca on St õio St 129 Here there is a pun upon the word gut The poet ironically sals that min persons, instead of opening the doors of the temple opened (le betrayed their onn actions ie ther manifested to the public that they were not po weed of great merits St 729 TET ( S. Gre) a temple notes on St ū10 ) for 4 15 a Des'ı nord for Sk CIC or purch meining clo ed ETT ATT a little le s than a month. Hofer-see notes on St 495 sec ·60 ' Şirigirivalahahi, St 530 मिलिया (SL मिलिता), has coincided, Is fulfilled, has come true Cf Gu] भयो' St 531 Here again theie is a pun upon the word go as in St 528 But here the poet is not 11onical but only humorous Jinadisa means that when the doors of the temple will open theil merits will also open (ie will become manifest) because then thoy will bo fortunate to get the sight of the idol of Loid Rsablia which was dened to them sinco a month St D32 पयंपए (Sh प्रजापति) sperks to, see notes on St 486 Sk b33 अवेयणा (SH अवेदना) न अस्थि वेयणा जेसि अरेयणा, वेयष्णा (S पेदग) is explained by the Comm as 'विचारण' Henco अवेयणा meani those who are devoid of tinnking, upthoughtful Generalls घेदन or वेदना (PL चेयणा) has the sense of 'prun or tortune' as an "कटु वेयणा पाणभूयजी यसत्ता वेयणं वेदेति (याचाराङ्ग सून)"but sometimes it lias, as here, the sense of hook ledgo on thunkng' अजयं (SH अनजित) not earned by one's own self, CI thouder in i fler वित्त, मध्यमम् पितुरजित । फनिष्ट धातुरजितम् सत्यजित मधमाधमम् ॥ जेण and तेण are indeclinable. In • the sence of 'de-cription and duection निती (SH निक्षीपफर्माण निसरोपाखीणाजेसि HI

·Notes
61
It one who e actions are all penshed ie
one who does not do anything, one who is
lazy
St 534 पिय (Sइय) The indeclinable इय
Is optionallr changed into मिन, वि, पिरय, व्य, व,
and fat in Ph (See Hem VIII 2 182)
St 635 चलियो (Sh. चलित) went चल is a
PL root in the sense of Sk 10 'to go'
(See notes on St 403)
St b3G पिहु, पिहु (Sh पृथक, पृथन्) individu
alls, separately, one by one fore and ME, are
PL words for SL que meaning separately
जाणिजइ sce notes on नजइ In St 600 दुवार
(Sh ) a dooThis is again an instance
of FTOHTIT («ee notes on St. 516) 53 ( SL
- FT) openly, clearly is a Pk word
for Sh (see Hem VIII 4 258)
St b37 समाइससु (Sh समादिश) order पडि
बोहह (SL प्रतियोधयति-विकसित क्रोति) makes bloom,
opens यमर-कमल and कुमुद both mean a lotus'
but a distinction is drawn between them by
interpreting them as a day-lotus and a
night-lotus respectively The last line of thus
St and Sts 038 539 contain beautiful
conventional ideas which show us the poetic
power of our poet They are instances of 746
figure of speech which is nonn
01 that

·62 Sirisiriyalakaha as Metaphor in English in Thich the उपमान (on the standard of comparison) and the au (or the object of comparison ), on account of their very close resemblance, are taken to be identical and described as such Thus here the prince Shipila is taken to be identical with the sun, the moon the spring season, and the mango tree, and the door of the adytum is taken, to be identical with the forests of day and night lotuses, a line of forests, and the neck of a peacoch, and both of them are described as such (It should also be noted that a metaphor is generally recognised by the introduction of words like रूप, एव, कल्प cte though here no such word is used St 538, 539 AFARSS-the disc of tho moom of चन्द्रविश्य कुमुय (Sh कुमुद ) a nightlotus (See notes on the in the previous St) वणराइ (SH चनराजि-धनश्रेणि ) a line of forests सहकार (SK ) A mango tree St_b40 तुरयाई ( Sh तुरगादि ) horses etc मोइत्ता (s! मुक्त्या) haring rolersed विहिय (Sh fufcent) put on JUTATT ( Sh ) a scarf Tlo Comm espluns it 79' coragarrafata)' The putting on or a scarf or an upper garment 15, lube puta, as already discussed in the ·Notes. 63 notes on St. 511, one of the Five'Requisites of Approaching. निस्मीही (Sh. नैपेधिकी) or निसीहीमा (as used in St. 282, Part I.) is a technical term in Jainisin. It means 'the act or con of saying Fritt i. e. I stop from all sinful actions'. Vhen a Shr.Iraka goes to the temple of the Jina, he is to utter the word Acil three times in the following manner : once just before he actually enters the temple which means that he has now renounced all the sinful actions of the world'. Then he is to utter the same word a second time when he performs the piyan or stands before the idol of the Jina foi dar s'ana or sight which means that pow he has given up all the actions which he is required to do for the purity, cleanliness etc, of the temple. Lastly he is to utter the word 'foreife' a third time when lie sits before the idol for chaityacandana (offoring prayer ) which means that now he has given up performing the material worship, and has abandoned tlie care eren of his body and has completely offered himself at the foot of tie Loid Jia for praying to him to got eron ·64 Sirisirisilakahi inain Or means explained above is called 'निसीहिया. सीहदुवार (Sk सिंहद्वार) The principal gate oi entrance St 541 जाइ (SH याति ) goes enters ( See notes on St olb ) मडवतो (Sh मण्डपान्त-मण्डपमध्ये) in the porch उफ्फुल्लनयणमुहक मलो ( Sk. उत्फुल्लनयनमुखकमलो) उपपुल्लाह नयणाइ मुह च कमल घ जस्स सो, उपपुल (SH उत्फुल्ल ) means dilated wide-open Hence the whole plırase who possessed dılated eyes and lotus like face, or the compound may be solved as उफफूलाइ नयणार उफ्फुलनयणाद, उपपुलनयणाइ च मुह च कमलाइ च जस्स सो उपकुल्लनयणमुहकमलो Then tho phrase would mean who was possessed of diluted eyes and face (both of) which resembled lotuses किंकाररव-(S किड्डारशद ) This is an onoinatopoetic word which is a word in which the sound resembles the sense In English it may be translated as 'erncking sound अररिजुय (Sk अररियुग-कपाटयुग) अररि means a door hence अररियुग means the pair of the doors of both the doors For tho chango of you to 34 see the grammatical dule lud down in the notes om St 102 झत्ति (S! झटिति) at once St_542 धुसिण (Sk घुगण) affron अमिराण Sk ERTA) uns ithered This is again an ·Notes. - 3 very instance of स्वरभक्ति. दाम (Sk, दामम् ) means a garland. (Sk. atala) This is a causal form of 29 (or gre ) which are Pk. roots for Sk. ale to offer, to present, to placo' फलमउलं (Sk. फलमतुलं) an excellent (lit inparaleled) fruit. St. 543. Freefu see notes on St. 480. fuose see notes on Sts. 484 and 477. निहुयनिहुयं (Sk. निभृतनिभृतं). The Comm. explains "sfacercetarnt:" Hence it means 'very fixedly or steadily, with a attentive mind, with very steady eyes, with very eager eyes. St. 644. हरिसबसओ (Sk.हर्षवशात् )on account of joy. पंचंगपणाम (Sk. पञ्चाङ्गप्रणाम) The Five-fold 1 Salutation. In Apte's Sk. Dictionary it is thus explained: "बाहुभ्यां चैव जानुभ्यां शिरशा यक्षसा EUT". 1 lit. licked i.e. touched. The Comm. explains it as which means'embraced'. afedra (Sk. ANT) the surface of the earth, the ground. yu Sk. gaita)-go is a Pk. root for Sk. Eg to praise (see Fem. II. 4. 241). Sts, 645 to 553 contain the prayer-song to Lord Rsabha by the prince Shripāla, and some of them are exquisite metaphors as in Şts. 537 to 539, ( see the definition of a 49 there ). Here, Lord Rşabba is taken to be ·66 Sirisiripălalaha. identical with the Desire yielding tree, a lamp, a lion, etc and is descuibed as such. The first metaphor of the Desire-yielding tree is, as we see, introduced by the word 24 ( Phy) It should also be noted that as usual the metro is changed here as in St. 492, the metie used leie being the same as there viz Fafat ( for which see Intıcdıtion page 44 ) It should also be noted that hiko St 492 these are also somewhat difficult Ste met with licic and there in the tert which otherwise contains simple verses 11119 feature has also keen noted » Part 1, ( ECO Introduction P42) St4G सिरिसिद्धचक (Sh. श्रीसिद्धचम The Circle of tic facted Ones नयपय (S नवपद ) Tho Nine Dirmes These two are lughly significant terms in Jainism and form the sery cesence of it (For their greatnes4 and importance sido Paras 2 and 7 of the Intro duction) There has also Leon guien full cxplanatory notes on both these terms ir the notes on St 1 Part I, «}ich I reprodure hicro as they are necesiry for an inderst indling of these two rery important terins in Jamnum. Tlicy necessars, also, for a full anding of the scrinon of the ciirandare 1 ·Notes -- 67 giren belor an ascetic contained in the Sts 559 to 563 A student of Jainism will also find it very needful to harp a hnon ledge of them and hence they are The Aine Dignities or 'Padas' constitute the three Tattras' or groups of fundamental Dignities tiz (1) daca (2) guara and (3) HÄTTET which are very essential and indis pensable factors in Jaimsm, a firm faith in huich enables a man to obtain what is bnown as 'aztea or True Faithwhich is a true path to Liberation. Hence they occupy unique place in Jainism, and their impoi tance is tho greatest of all, as they constitute the very essence of the Jain Religion The revorend author of this booh Ratnasekharasarı himself emphasizes, un striking words, the great impoztance of these Nine Dignities or Padas, upon which he has based his whole story, his object being to create in our hearts a truo and firm faith in theso Nine Dignities in order to enable us to reach the true patlı to Liberation and thus cross the ocean of this miserable nordly life First he enumerates them in corse 23 of the text thus अग्हि सिद्धायरिया, उन्नाया साटुणो य सम्मत्त । नाण चग्णं च तयो, इय पयननग मुणेयर ॥ 46 ·08 sirisiriyilakahi. and then he remarks in rerse 33 1. 1. "CUTE नयपयाइ जिवणवरधम्ममि सारभूयाह ।" : ' These Nine Dignities constitute the very essence of the religion of the excellent Jinas.' Thus theirs is a very unique place in the Jain worship and devotion, and the incessant flory of their eternal adoration,from ancient times, has remained un. flinching even up to-day. This is quite eri dent from the two great religious festivals - which tho Jains (especially tho ortliodor) 90 dovoutly obsolve very magnificently and reverentially cven to-day, in the months of Chaitra and Ashwin,-known as 'ta faz ' wlien thoy koop what are known as Āyambila' fasts (which consist in taking rougli (ra) and tasteloss (a) food devoid of gheo, sugar, oil, milk and all such tasty articles of cating which crcate passions, and which we generally take overy day-and this food, too, is to be taken only once a day). It is, therefore, essential for 189, as students of the Jain Literaturo, to study properly all tliese nino great and important Dignitics,and have a clear conception of all of thent, so that we may have a fair idea of what constitutes the easence of the Jain Religion. Tlio Ninc Dignitics alrcadly mentioned aborn aro (1) अरिहत, (2) गिद्ध, (B) प्राचार्य, (4) उपाध्याय, (5) ·5 Notes 69 Fry, (6) ja, (7) 777, (8) fis, and (9) 4 Tho first tiro constitute tho Deratattra The thurd, fourth and tho fifth constitute tho 'Gurutatırn, and the last four constitute the Dharmatattia'. Wo shall discuss all thoso Nine Dignities briefls belos 1 अर्हत् or अरिहत also called. तिर्यकर or Jina-thic pzopounde of the Jain Tirtlia or Religion and the Destroser of the internal enemies (such as Love and Hate, as also Angor, Prido, Deceit and Greed) He is cuad to be possessed of theke Gunas uz tho cight 'Pritzhirs 79 (sfararas)' oi paraphernalia (consisting of eight thing), and four 'Atis'a yas ( afarros )' or ercellonces Tho cight Pritiltryas aro montioned in tho following stor a अशोक वृक्ष सुरपुप्पदृष्टि दिन्यचनिश्चामरमामन च । माम दुदुभिगतपत्र समातिदायांणि जिनेभ्यराणां ॥" They aro thus (1) The As'oha Trec, sitting under xhuch the Tirthauhara doluers hus sormony. (11) The Shower of fragrant flowers possessed of fiso difforont colours, by gods, wluch covers the lower part of tho Tirtha. Kara's body up to tho knees (111) Tho Superhuman Speoch of the Tirthunhara w duch 19 ay sweet 014 nectar, and rich could bo underatoori bi all crcatures-rods. liuman.

·70 Sırısırıy.Ilahaha. beings, and animals, alıbe (iv) The Four Pairs of Chauries possessed of gold handles studed vith gems, which are vared before the Tırthanhara by the gods (r) The Gold Throne also studed with gems on which the Tırthanbara sits (51) The Halo of Light seen round about the head of tho Tirthankara (ru) The Colestial Drum (1.1) The Whito Uinbrellas, twelve in number, and decorated irith wreaths of pearls, held orer the Tirthanhara, who sits on lus throne in the Samosarana' (FAT Cut) with his face turned ton ards the east, and orer hus other three similar forms, which are created by the gods in the south, sest and north The four 'Atis'ayas' or escellences are (1) The Apiripagamltıs'aya, (241919TATO faza) according to which all the troubles and hardsłups (345), both external (such as all diseases and others), and internal (such as the troubles or hardships bich stor ono from being charitablo, from gaining, from enjoyment, from enjoyment again and again from everting lum cif, and also those auch inako him laugh, pleased, displeased, afraid aggiored, ccnsured, engago into sexunl enjos ment, also tho-o a bich bring unbelief, igno mince, sleep, non-arersion to worldly tlunga ·Notes. 71 love, and hate). According to this Atis'aya, moreover, the places lying in the 21 'yojanas' round about the place where the Tîrthankara moves, remain free from diseases and droughts etc. (ii) The Gninitis’aya (anulaat) which refers to His Omniscience or Kerala Knowledge. (iii) The Päjätis’aya (qafar) which refers to His being worshipped by all-gods, kings and men. (iv) The VachanItisaya (वाचनातिशय) which refers to the speech of the Tirthankara, which is such as could be understood by gods, mon, and animals, alike. It is said to be possessed of 35'gunaswbich we need not mention here. 2. Sidulha (fe) or the Emancipated One. Every soul that has completely destroyed all the eight karmas (which are discussed some. where else in these notes) and reached Liberation, is known as "Siddha'. He is said to be possogged of eight 'Gunas' viz. (i) Infinite Knowledge. (ii) Infinito Vision, (iii) Completo and Uninterrupted Bliss. (iv) Unchargeable Condition. (v) Undestructive Nature. (vi) Ha. ving no form, colour, smell, taste and touch. (vii) Having nothing like lightness or heavinoeg or having nothing like a high or loty family. (viii) Infinito Ability which enables ·72 Surisiririlakaha. him to do anythiug he likes, but he never eserts it, as lie has broken off all his connections rith gross matter or 'pudgala', as it is called in Jainism 3 Acharya or the Religious Head He is said to be possessed of 36'gunas' such as the control of the fire senses, freedom from lore and hato, celebacy, non injury, not telling a lie, not taking any thing which is not giren, not beiog attached to worldly thiogs, the fire Achiras', the fire 'Samitis' and the three 'Guptis' 4 Upidhytya or The Religious Teacher, who teaches other monks under him tha Eleven Angas, the Twelve Upingas, ang who obserres what are known as Charansıttari' and Karansıttarı' All these make up his 25 'gunas' 5 Sidhu or a Nonk, who is on the path to Liberation Ho is said to be possesscd of 27 'gunas' such as non-injury, not telling a lie, not taking what is not giron, celelacs, non-attachment to world things, not tak ing food at night, protecting the lives of Blu Linds of living organising of earth, water, fire, wind, plant and the morcable bolics, curbing the senses, curbing greed, forgire ·Notes. 73 ness, pure mind, examining clothes carefully for avoiding 'hipsi' of any lining creature clung to it, practising self-control, curbing the mind from going astray, not uttering foul words, curbing the body from any illuse, suffering cold and heat, and suffering delightfully and patients the troubles and hardships leading eren to death 6 to 9 The remaining four Dignities are (1) ******* ta' or True Faith (2) 'AFTE siri' or True Knon ledge (3) ARTE ca' or True Character and (4) 'aq' Penance These Nino Dignities are represented by the Jains in the form of a circle, putting the Tirthanhara or Arihanta in the middle, and round about the Tirthankara, there are the Siddha, Faith, Acharya, Knox ledge, Upadhylya, Character, Sidhu and Penance respectively Theoretically, the dignity or position of a Siddha is higher than that of a Tirthankara, but the reason why the latter (1 c the Tirthankara) is placed in the middle 15 this, that he is the Nearest Benefactor ( arrêt) of the people of the world, as he establishes the four-foki Tirtha' or religion known ay the 'grazda '(consisting of the monks, the nuns, the laymen, and the ·74 Sirisu i llakahi me laywoinen ) which enables the people of this world to cross the ocean of this worldly existence and reach Emancipation The dia gram on the opposite page shows the circle which is known as The Siddha-Chakra or The Circle of the Sacred Ones (viz the Nine Dignities )' as it is found in the Jain temples and so reverentially worshipped by the Jains. The special feature to be noted here is that in Jainism, it is not any particular person (or persons) that is worshipped, but at is the 'pada' or the dignity'--, e rits or virtues--that is worshipped Thus it is not Alabivır or Rshabha-the person that is worshipped, but it is the Arihanta Pada, which they have got, that is Norshipped The same is the case with all the remaining dignities.महल (Sk महा) great पढमिल्ल (Sh. प्रथम the first (see notes on St 409) gfs (SL TE G) The Comm remarks TRIOT " Hence at means lords of demons such as, कलि etc. सुरिंद (S सुरेन्द्र) 'The Counm remarks "सौधर्मशानादय उपलक्षणानागेन्द्रादयोऽपिनामा " Hence it means lords of gods such as सोधर्मेन्द्र, इशा नेन्द्र etc as well as नागेन्द्र and others चिय SL arra) sorshipped (also see notes on 4 ·76 Şırısırırlalah? darkness The Coinm explains, 'TATET प्राग्भार इक (Sk एक-अद्वितीय) unparalleld St 548 Hela tho queen of king Nabhi and the mother of Lord Rsabııı or Adinitha दरी (Sh) means a care दरिय (S अदरितfaali) undaunted untımıd not frightened In Si if two con els come together, one of them is optionally dropped Henco as in ô and 2 of rafa come together the sy of the latter is dropped and thus we get af for अदरिय sly we get सुरिंदच्चिय instead of असुरि दच्चिय in St bib केसरिकिसोर (Sh केशरिकिशोर) the young one on the cub of a lion 1973 (SL ETISIEUS) teruible 01 potreiful stafflike hands खडिय (Sh खण्डित) toun to pieces defeated completely conguered मोह (SK ) the god of infatuation delusion of Inınd which presents one from discernug the truth St 549 FETT ( Sb Te ) it is the of the celebrated ancestor of the olar kings who ruled Ayodhy? was the first of the Solar lings and a son of Manu Vaivasrata ) FURT मद (Sh दुरितमदकर मृगेन्द्र ) दूरियाइ एव मयगला तेसि पारणे मइदो य दृरियमयगलमददो त सपोहणे टूरिय SL sfa) means a niched action nare in ( le a S ·Notes 77 मयगल (Sk मद्कल) an elephant in rut ratshedding elephant मइद (SK मृगेन्द्र) the lord of beasts i e a lion Hence the whole phrase THAT means a lion in routing the rut shedding elephants in the form of bad deeds or sins चदसमययण (S चन्द्रसमवदण) Haring a moon like face St 550 कल्लाण (Sk कल्याण) welfare happu ness तत्त (Sh तप्त) heated 1 e tested in fire सठाण (Sh सस्थान) This is a technical term in Jainism There are what are called 8 pri mary and 158 subsidiary divisions of barma One of the 8 piimary dirisions is 714 which has got 103 Pralnis Among these 103 are included what are called the FEIFS Statures They are (1) समचतुरन (2) न्यग्रोध, (3) सादि (4) वामन (5) कुब्ज and (6) हुड A Tirthadhara 18 possessed of the first or समचतुरन सस्थान luch that if while the Tirthanhara is a sitting posture the distances are measured from his (1) knee to knee (2) shoulder to shoulder (3) nech to waist and (4) either shoulder to either hnee, they will be all equul In general the word un may be roughly translated as statue (SL) charm na te (SL) a lock of Hail The Comma SIS or means in ·79 Notes. very ancient on special significance of it, but we need not note them here Agu (Sk HUSH) ornament The Lord Rsabha or Adinitha is said to be the ornament of the mountain S'atrunjaya because the main idol in the principal temple on that mountain-or City of Gods, as it is called by some European scholars-16 that of Adinttha It is a very magnanimous, mind-bewitching boly idol of a big size ( about 10 ft ) and it is this very idol account of which paramount impoitance is given to the mount Satrunjaya Hence it is that here it is called the ornament of the mountain Satrunjaya खयर (Sk सचर) or सेयर (Sh सेचर) lit means one having the power of flying or moring in the sky (a = shy, and ti to more) Hence a Vidyidhara or a demigod ' A Vidyldhara or demigod who is an ascetic is called चारण सयलमहसिद्धिदायग (Sk सकरमहासिद्धिदायक ) the grrer of all the Greak Sudhıs or Superhuman powers These are 8 in number and the are enumerated in following Shloka - 'अणिमा रधिमा प्राप्ति प्राकाम्य महिमा तथा । ईशित्व च वशित्व च तथा कामावसायिता ॥ Thus they are (1) Animi' or the super it means ·80 Sırısırisilakahi. human power of being as small as an atom (2) 'Laghiml' or the supernatural power of assuming excessive lightness at will, (3) 'Pripti'or the supernatural power of obtaining anything we want, (4) Prikimyam'or Irresistible Will, (5) Mahımā or the supernatural power of increasing size at will,(6)‘Is itvam' or the supernatural power of getting lordship over the world, (7) Vas’ıtvam' or the supernatural power of bewitching the minds of other persons,and (8) Kimivasiyıtt' or the supernatural power of suppressing our passions and desires जिपनायग (Sk जिननायक) the Leader of the Jinas-because he is the First Lord Tirthankara as the name Adinitha shows, 43 (SLC) see notes on St 522 St. 553 The use of the word met hele shows the Firm Faith or Samyaktya of the prince Shripla, for one having Samyaktva bows down only to a Vitariga Deva and to mone else # (Sk afar) (1) lustre (2) devotion FERI (Sk fia) (1) glowing (2) adhered to रयणसेहर(Sk रत्नशेखर ) Here the poet plays a pun upon his own name and hence it has to meanings here (1) a crest-Jewel made up of genis and, (2) oui author whose name Or ·Notes 81 in e is Ratnas'ehhara With these double senses of all these three words the whole phrase पणयमुररयणसेहररदरजियपाय can also be taken to different senses (1) पणया सुरा तेसि रयणाण सेहराइ तेसिं रईहिं रजिया पाया जस्त सो 1 whose feet are glowing with the lustre of the crest jewels, made up of gems, of the gods who bon dorn to him (2) पयणा सुरा च रयणसेहरो च तेहिं रइए रजिया पाया जम्स सो1 e whose feet are adhered to with derotion by Ratnas'eh bara and the gods tho boss down to him e St 554 विहिय (Sh पिहित-कृत ) done 1 sung सथपण (Sh सस्तवन) A prayer, a hrimn (see notes on gut in St 544) It is technicalterm in Jainism generally called trien, it being a part of what is called While saying this prayer one is to stop his body, mind and speech from all other activities concentrating his attention upon the virtues of the Jina The beginning portion of this prayer is called चिमदन (S चैत्यवदन) which 15, as compared to Frent, a smaller hymn After this to the chole process is also called चैत्यक्दन because it is a salutation (बदन) of the idol or temple (चैत्स) After the चैत्यवदन a ·84 Sırısırıyilakaha. nam miseries of the world, was himself given b tle people the proper hame Samana' o The Ascetie, besides his two other name Vardhamina le The Increasing or the Advancer (because his parents' prosperit was increasing day by day since his entrance into his mother's womb), and MahTvis or the Great Warrior ( which was given to him by the gods wher they were pleased with his warrior-like exploits in his boyhood, as well as with hi beaning patiently and courageously all th troubles and hardships of ascetic life) (Cf Achtringa II 15 177 O po Edition) After him other monks also came to be called Samanas Sts 559 to 573 contain the sermon of the chirana ascetic before the Vidyidhara-king Kanakaketu prince Shriplla and others This is one of the special features of our text as already noted in Part I (see Intro duction page 42 ) This sermon does not tell us anything new but is simply a summary of the sermons of Gautainsipimi and Aluni chanda given at great length in Part I For a full and detailed explanation of all these Sts yide notes on St 545 It should also be ·Notes. 80 noted here that some of these Sts. contain beautiful Similes and Poetical Probabilities. St. 559. 7h (Sk. HTF) woll. St. 561. fest see grammatical note on eta in St. 547. HOT (Sk. #T) sub-divisions. St. BG2. सुसाहुणो (Sk. सुसाधय ) monks of good behaviour. St. 564. जिअतरंगारिजणे (Sk. जितान्तरङ्गारिजना) those persons who hare conquered the internal cneming. The Comm. explains."F9 FireTT- FORT:" i. c. the internalenemies such as Sensuousness, Angor etc. Hence the internal enemies roferred to here aro Love, Hato, Anger, Puide, Deceit, Greed, Sensuousness eto, gostot (Sk. garant) Those possessed of excellent (Omniscient–Keral) knowledge. 'सुपादिहेराइसयप्पहाणे (Sk. सुपातिहार्यातिशयप्रधानान ) Characterised by the escellent Pralihiryas and Atis'ayas. The pritihiryas are eight in number and the Atisayas are four in number both of which together constitute the Twelve Blerits-Gunas of the mean or aften (For a detailed explanation vide notes on him in the notes on St.545). TETA is explained as the by the Comm. which may be roughly translated here as 'characterised by.' TESTER (Sk. a 1 ·86 Sirisirivālakahi, The dust in the form of the collection (संदोह) of doubts. The Tirthankaras by their omni. science are said to remove the doubts of all persons. For the idea cf. the celebrated Upldhiya Vas'ovijayaji's following Guj. lines which are taken from one of his phylosophical hymns--Stavana of the Jina:- તત્વપ્રીતિ કરી પાણી પાયે, વિમળા લોકે આજીજી; arugut 474151 elasa, 14 minura cima." जिणे रिहंते-see notes on अर्हत् in St. 545. St. b65. दुहट्टकम्मावरण ( दुपाटकर्मावरण) The covering (i. e. obscuring ) of the Eight bad Actions-karmas. In Jainism Karma is divided into Eight Main Divisions according to the nature (प्रकृति or स्वभाव) in which it binds the soul with pudgala. They are as follows: (1) ज्ञानवरणीय (2) दर्शनावरणीय (3) मोहनीय (4) अंतराय (6) वेदनीय (6) आयु (7) नाम and (8) गोत्र. Out of these 8 main divisions of Karma, the first four are often called alla Karmas, because they destroy the spiritual welfare of the soul and the last four are called wata as they do not do so. The former four are sometimes also called frreifera or those which we are bound to experience, and the latter four afrontiera or falfere Karmas i. e. those which we may, by extraordinary exertions, ·Notes 87 erade ( The farannis are also again dr- Tided into two sub-divisions viz (1) TEJF फाचित and (2) मुनिकावित out of rich the अल्पनिकाचितकर्म can be destrored up to a certain limit, by practising hard and extremely pure inward penance after which they must be experienced Contrart is the case in मुनिकाचित They must first be experienced up to a certain limit and then they can be destroyed by hard and extremels pure inward penance ] The natural character ( 77 ) of these 8 majn dirisions of Karma can be understood by 8 illustrations giren In verse 38 of the 19 tu as follows 'पडपडिहारसिमाज-हडचित्तकुलालभडगारिण। जह परसि भागा, कम्माण वि जाण तह मात्रा We shall discuss the same briefly belov - (1) The Nature of recep It is just like a 'bandage ( 7 )' to our eyes (cf पहुच चन्मुस्स त तयारण') Just as we cannot see anything if our eyes are bandaged, in the same ray on account of the bandage of the martCOTPIFÅ ne cannot see anything by the eve of our knon ledge Thus, in short, mare cftari obscures (1 e becomes a hind rance to a man in acquiring) knowledge (2) The Naturoof TECRIT Just as a bing

·88
Sirisiripalakahı.
cannot see a man stopped by the door-keeper
(प्रतिहार or वेनिन Pk. वित्ति), in the same way
the soul cannot see the things and objects
of this world in their real nature, being
stopped by the covering of दर्शनावरणीयकर्म. (8
The Nature of F. This is the mos'
powerful of all Karmas, and it becomes
great hindrance in our getting hira ani
pure character as well as asceticism. It:
effect is just like that of wine ( 77 ). Jus!
as a man, who is drunk, becomes intoxicatei
and is unable to know whether he does a
good thing or bad, in the same way a mai
under the influence of HiFi is unablo ti
discriminate between Dharma and Adharma
(religion and irreligion). (4) The Nature o
SPECTATSÄ. It is just like a treasurer (ZTOST
*). Just as a great donor, such as a king
etc. cannot give charity lavishly if his trea
gurer is a miser ( because the latter ofter
dissuades him from doing so by telling him
that the kingdom is suffering from this 1038
and that etc.), in the same way, the soul,
which is also of a charitable pature and which
is possessed of Virya etc., cannot use them
properly, so long as it is under the influence
of अन्तरायकर्म. (6) The Nature of घेदनीयकर्म

·Notes 89 This Karma creates bappiness or misery to tho soul. Just as a sword ( F ) besmeared with honoy, when liched by a person gires him tasto at first but gives him pain after wards on account of his tonguo bomg cutor injured by the sword, in the same way under the influence of वेदनीयकर्म,, a man experiences momentary happiness, but suffers bitter pain afterwards (cf. the well-hnown Ayforgevra in Jainism) (6) The Nature of th. It is compared to a fetter or a shacklo (af) Just as a man, who is fettered, cannot be set freo until the bing orders, in the same way under the influence of argin the soul cannot be free from an existence (ti) until the period upto which it is to stay there 19 completed This Karma creates transmigration of the soul (7) The Nature of 7777 It is compared to a painter (Fer TR ) Just as a painter paints Farious dosigns and rarious binds of persons, in the way, through transmigration, the' jira' gets various names and osistence (8) The Nature of गोनकर्म It is compared to a potter (कुलाल) Just as a potter mahes good as well as bad pots, in the same war this TIF puts a man in a noble or a los family. same

·90
Sirisirivālalahi
These are the 8 rain divisions in which
Karma is divided, and they themselves are
further dıyıded into various sub-divisions
which we need not note here (Those desirous
of knowing deepor details should refer to my
notes on St 66 Part I) StarTAUTETECTETUER
(Sk अनतक्षानादिधीचतुष्क) Same as सिद्धाणतचउक
(SL laatuaal) mentioned in St 25, Part
[ Lit it means 'the four fold wealth in the
form of Infinite Knowledge etc'ie The
Four Infinities of a Siddha' viz (1) emirátt
or Infinite Knowledge, (2) Stairagun or Infi.
nite Vision, (3) ata or Infinite Happi
pogg and (4) or Infinite Plowess,
Esertion or Ability The Comm esplains -
'अनन्तज्ञानदर्शनसुपाकरणवार्य " सभग्गलोगग्गपयप्पसिद्धे
(Sk समग्रलोकाप्रपद्मसिद्धान-प्रकर्षण सिद्धत्वनाप्तान)Who
have attained or reached the highest place
in the whole universe 2 e who are at the
top of the universe In the famous Uttar.I
dhyayan Sitra (Adhyayana 36, Sts 58 to
64) of the Jains the place or abode of the
Siddhas technically known as Siddha s 111(The
Stone for the Siddhas) is thus described
धारसहिं जोयणेहि सपहस्सुरिंभये ।
इसीपम्भार नामाको पुवि छत्तसठिया ॥
KG
CH

·Notes. 91 " " पणयाण सयसहस्सा जोयणाणं तु आयया । तारयं चेच विच्छिना तिगुणो साहिय परिरयो । अजोयण वाहल्ला सा मछमि वियाहिया। परिहायति चरिमंते मच्छीयपसामो तणुययरी ।। अन्जुणसुवनगमई सा पुढी निम्मला सहायेणं। उत्ताणय छत्तसंठिया य भणिया जिणवरेहिं ।। संसंक-कुंदसंकासा पंहुरा निम्मला सुहा। सीयाए जोयणे तत्तो लोयंतोओ वियाहियो । जोयणस्स उजो तत्थ कोसो उपरिमो भये । तस्स फोसस्स छम्भाए सिद्धाणो गाहणा भवे ॥ तत्य सिद्धा महाभागा लोयगंमि पइट्टिया । भवप्पचउ मुका सिद्धिं घरगई गया । From this it is clear why the Siddhas aro, here said to have attained the highest abode in the whole universe. सिद्ध-For the conception of a Sidhi or Liberated Soul in Jainisin vide notes on the term Siddha in the notes on S.. 615. Also refer to the Uttaradhyayana Satra; Adhyayana 36, Sts. 491068. In the 16th Ferse 56, tho Siddhag are said to be of fifteen kinds as follows: जिण अजिग तित्य तित्था, गिहि अन्न सलिंग थी नर नपुंसा । पत्तेय सयंबुद्धा, बुद्धाचोहिय इकणिका य॥ ( For further details see मवतव्यप्रकरण verses 55 to end), The state or nature of a Siddha is thus ·92 Sírisiririilakaha. given in the Achåringa Sutra I, V. 6. gútras 173, 171 आ. स. Edition:- सन्ने सरा नियति, तका जत्थ न विजह. मई तत्थ न गाहिया, ओए, अप्पट्टाणस्त सेयने, से'न दोहे न हस्से न चट्टेन तंसे न चउरंसे न परिमंडले न नीले न लोहिए न हालिदे न सुकिले न सुरभिगंधे न दुरभिगंधे न लिसे न कडुए न कसाए न अविले न महुरे न कक्खडे न मउणे न गरुएन लहुए न उण्हे न निद्धे न टुक्ये न काऊ न रहे न संगे न इत्थीन पुरिसे न अन्नहा परिने सने उवमा न विजए, अरूपी सत्ता, अपयस्त पर्व नत्यिा सेन सदन रुवे न गंधे न रसे न फासे, इध ति चेमि ॥" In जीवविचारप्रकरण, शांतिसूरि desesibes a Siddha thus सिद्धाण नस्थि देहो, न बाउकम्मं न पाणजोणाओ। साइअगता तेसिंठि जिदागमे भणिया॥" (verse48.) St. 566. For similar ideas in the first line cf. Sts. 230 and 246 Pait I. which are give in the Appendix II. as सुभापितs nos. 12 and 13. महेह (Sk. महत-पूजयत) worship. लहुँ (Sk. :) 10 a short time, soon, quickly. St. bbi. सुत्त (Sk. सुत्र) The bare sacred test which is here compared to sweet water. अस्थ (Sk. अर्य) the meaning of the Sutras i. e. the Commentaries such as नियुक्ति, भाष्य, चूर्णि, टीका etc. on the elastras or baro sacred texts, which are here compared to 'rmilh,' संगमयस्सुम (Sk. सवेगमययत.) The Sruta or " ·Notes. 93 were Heard Knowledge constituted of 'Aversion to worldly "life-Samvega.' This, shows that from the religious texts and the commentaries thereon we are to learn nothing else but " Ayersion to worldly life" which is the sole essence of them and the cultivation of which was the sole aim with which they written. This is the essence not only of the Jain Philosophy but also of all other important Indian Philosophie's all of which aim at renunciation and Aversion to worldly life. This Aversion to worldly life-Samvega is here compared to nectar. विस्सुअ (Sk. विश्रुत wellknown. पौगंति (Sk. प्रीणन्ति-तृप्तीकुर्वन्ति) atiate. St. 568. ET ( Sk, art ) forgiving. "Forgiveness" is one of the Ten Duties or' Qualities of a Donk-Dasaviho Aſunidhammo-which are enumerated in the following verse:- "यंती महब अजय, मुत्ती तब संजमे य योद्धब्धे। सच्चं सोमं अकिंचणं च म च जइधम्मो.॥ (नवतत्वप्रकरण St. 29.) Thus thoy are: (1) fra forgiveness, (2) Area humility, (3) råa straightforwardness, (4)afeti (fasihat) freedom from ararice etc, (5) 74 panaace,(6) Th control, (T) acu truth (8)zitet purity and cleanliness,(9) af*non-possession 11 ·Sirišırırtlakaha and (10) agar celibacy As opposed to these ten qualities, there are also what are known as the ten Kasiyas or herceoft viz 579, ATA, ATIT, लेभ, राग, द्वेष, कलह, अभ्याख्यान, पैशुन्य and रतिभरति 98 (Sh rama) possessod of self control, hence it resemoles et among the ten qualities mentioned abore सुगुत्तिगुत्ते ( सगुप्तिगु art) protected by the Three excellent Vodes of Protection-Guples which are (1)ATIF (2) बचनगुतिand (3) कायगुति-1e the protection of the (1) mind (2) speech and (3) body from their employment ito sinful Sazadya activities They are called Modes of Protection' because the protection of these three (mind, body and speech ) protect us from falling into worldly life again and again (Also vide notes on St 771) go (Sb ) as already explained before iti or freedom from aparice' is one of the Ten Qualities of a lonka (Sh. 1919) equanimous Toi (Sk TN- UFTF) possession of good qualities or virtues The qualities referred to here are the Ten Qualities of a monk already discussed above St 569 दमझाइसुसदहाण (द्रव्यपटकादि El) Firm and Right Faith in the Six Drauayas or Padarthas i e, Predicaments or Entities The Fire Astihlyas-Categories ·Notes 95 e. $ together with the Foot constituto what are known as the पद्रव्यs or द्रव्यपट्क (1. e the six binds of matter in the universo ) The Five Astekayas (अस्ति means प्रदेश ! an atom' and fire 'a collection hence fast means that ( matter or category ) which is a collection of many atoms'l are (1) Alferre It is tbus explained "TUT FERAT t" Thus Dharmigtıkiya helps the 'liva' and 'pudgala' (matter) in making morements Just as a fish has got in itself the capacity of swimming, but it can do so only with the help of water, or just as the eye has got in itself the power of vision, but it cannot see without tho help of light, or just as a bird has got in itself tho capacity to fly, but it cannot do so without the help of air, in the same way the ziva and the pudgala' have got in themselves the capacity to move, but they cannot do so without the help of that matter or Fre known as “Dhai mistikiya'. (2) TAI स्तिकाय It is explained thus "थिरसठाणो अहम्मोय" (सठाण here means स्वभाव). Just as the Dharm istiliya helps the 'jiva' and the 'pud. gala' in making movements, in the same way Adharnastık iya helps then in stopping movemonts i c it helps them in taking rest Justas &

·96
Sırısırıyllahaht
traveller tales rest under a tree, or a fish on
an island in the same way on Adharmistihiya
rest the 'jiva and the 'pudgala' Thus it
1$ with the help of the Dharmistihiya that
we are able to speak, breathe, come and go
etc and it is with the help of the Adharmasti
hiya that we are able to stop, sit, stand
etc (6) आकाशास्तिकाय It has been thus
explained 'ET SITTIA The Dharmistihiya
and the Adharmastikiya extend as far as what
are called 'The Fourteen Rajatohas in Jainism
But the Ābas astibaya pervades the whole
universe constituted of 'Lola' and 'Aloka'
It gives space to Dharmastihaya, Adharmās
tikaya, divas and pudgalas It is divided
into two divisions (1) 27 tary That Abas astı
haya which is pervaded by Dharm istiliya
is called Lolik is'a It 13 said to resemble
the shape of a man who stands with his
two legs apart and with his two hands on
his waist (11) Tel ( 163 The remaining
Akig astıhãyı is known as Alohih ig'а It is
said to be of the shape of a round hollow
ball In tlus Alohakas a there is only one
Padartha or matter Abis īstihaya,
whereas to tlo Lobahas a there are all the
7073 or Padarthas It is due to the presence
YL

·Notes. 97 of Dharmistikiya and Adharmastikiya'thật the 'jivas'and the 'pudgalas' can move freely in the Lokikis'a. But as these are not found in the Alokikis'a eren powerful gods like Indra cannot enter it; and that is also the reason why even the Siddhas stop at the top of the Lokikis'a. (4) getester. All the three, Dbarmistikiya, "Adharmistikiya and Ãkig'istikiya, as well as JivistikIya are (i. e. formless), and they are constituted of स्कंधs made up of देशs and प्रदेश which can never be separated. Pudgalástikaya, on the other hand, is (i. e. having form) and is constituted of Figs which can be separated into देशा' प्रदेशs and परमाणुs (atoms). Its Thus meet, and are separated every moment. In the mean IUT verse 11, its qualities are thus described: “सबंधयार उज्जोय, पमा छाया तवे हि य । चन गध रसा फासा, पुग्गलाणं तु लक्खणं ॥ Hence a pudgala is that matter which is possessed of the qualities of sound, darkness, light, lugter, image, heat, colour, smell taste and touch. It is dis ided into four main divisions: ...पुग्गल जीवाण पुग्गला चउहा। संधा 27 THAT, THU BITI". Thus, they are स्कघ, देश,प्रदेश and परमाणु. (5) जीवास्तिकाय-The ·98 Sirisiripalakaha. - Pudgalistikiya and the Jipastikåga, like Dharmastikaya and Adharmastiklya, extend as far as Lokikas'a i.e. as far as the Fourteen Rajalokas. The qualities of a 'jiva' are thus given in the नवतत्त्यप्रकरण verse b:- 'नाण च दंसण चेव, चरिते च तयो तहा। विरिय उपयोगो य, एयं जीअस्ल लक्खणं ॥" and in the न्यायावतार सूत्र of Shrimad Siddhasena Divakara, verse 31, a jiva is thus defined: प्रमाता स्वान्यनिर्भासी कर्ना भोक्ता निवृत्तिमोन्। स्थसंवेदनसंसिद्धो जीयो क्षित्याद्यनात्मकः ॥" Somewhere else, it is thus defined:-- यः कर्ता कर्ममेदानां, मोक्ता कर्मफलस्य च । संसर्चा परिनिर्वाता, स ह्यात्मा नान्यलक्षणः॥" (For futher details vido नवतत्वप्रकरण and जीव- विचारप्रकरण). Now फाल remains to be explained. As it is quite evident, its Tutor quality is to make a thing old or new. It is divided into threo well-known main divisions viz. Past Presont and Futuro, or sometimes it is divided into अघन्य, मध्यम and उत्कए. It has also got many sub-divisions, which aro brictly enumerated in the thirteenth corso of the नवतावप्रकरण which says:-- " समयावली मुटुत्ता, दीदा पसा य मास परिसा य । मणियो पलिया सागर, उस्सपिणिसप्पिणी फालो।"

·Notes, 99 senso fremte also. (For further details on काल and the Sir Draryas ride the discussion on verses 13, 14 nad toitu, Mehsana Edition). au (Sk) This is a highly technical and significant term and constitutes, as we know, one of the Nine Dignities in Jainism. It has two important senses. Frequently and generally it is used in the scogo of (1) '- Right and Firm Faith '. Samyallra is its synonym in this sense. But sometimes it has the af (2) Right Vision also. In its first sense of Samyahlra, Dars'ana is the most important thing in Jainism. Without this Dars'ana or true and Firm Faith in the words of the Jina overything else is useless Even Knowledge and Character fail without Dars'ana Hence it is that it has been giron the first place by Umiswati in his well-known sitra "सम्यगदर्शनशानचारिमाणि मोक्षमार्ग." दर्शन or जिणघयणमुसद्दहण is a very important and essential quality which a true 'Jain muist possess. For a real Shravaha it is indispensable, so declare tho Agamas cf. from Ht"; also तंत्र मनीयं जं जिणेहि पवेश्य etc. Thus religion consists in following the commandments of the Jina, believing them

·100
Sirisiripălakaha.
to be perfectly true, keeping no doubts
whatsoever In fact, a true religious life
begins only with the attainment of Dars'ana
or Samyahtra without which any number of
lives are a 'mere wasteful luxury': With
the obtainment of Samyahtra or Dars'ana
it becomes' a sound investment and yields
the fruit of Noksha. This is aptlyıllustrated by
the example of Lord Mahlvir himself who
obtained Sumyahtva in his brith-bhava as
Nayastra, hıs 27 briths beginning from and
subsequent to this only being regarded
as worthy and importante sound inrest.
ment, all innumerable births previous to this
boing regarded as a mero wasteful luxury.
The same was the case with his first
Disciplo-Ganadhara Gautamswami who in
his state of the Brahmin Agnibhuti
was possessed of a store of hnon ledge but
it was, from'a religious point of Fiotr, quito
usoless and bocame 'a sound investment'
only fhen ho obtained Samyaltta at tho
holt fcot of Lord Brahirir. Tho samo is the
caso, with all our sorldly knowledge which is
quito useless, from a roligious point of viour,

·101 Notes.' . giring a free rent to thinking and contem. plation. All this discussion • will clearly explain the next term .मध्यगुणपहाणं (Sk. सगुणप्रधान ) the foremost.. among all qualitier. फुग्गाहवाही-कुग्गाह । एयवाही -फुग्गा- हयाही (Sk. कुमाहन्याधयः). फुग्राहा, is explained as 'Enter'' by tlic Comm. Hence ‘it means "accursed doctrines i. e. herotic doctrines'. Hence tho shole phrase means 'diseases in the form of heretic doctrines.' Then going with art, it may be translated as inciirable diseases.' रमायण (Sk. रसायन) an elixir of lifo (clitir vitæ ), any medicino supposed to prolong”, life and prevent old age. The Comm. osplaińs: "soonfufreinu रसायनमुच्यते." St. *670. wat (Sk.' ), koledge. In Jainisma knowledgo iſ said to .bo of fire cinde. Cf. The Nandishtra of Shrimad Desavichaka-Sari, shich says: ." apoi iafra उन्नत, नं जहा: अमिणिोद्विअनाणं , सुमनाणं , ओहिनाण HOTTESTATI SVI " (?) 1.6 "knowledge is of fire kinda siz Abhiniholika.. or Mati knowledge whicli obtain by moang of our talent.), Shrutz' ( or ( i. o. 2 ·102 Sirisiripalakahi. power of which we are enabled to know whatever things happen in a particular part or region of the universe within a certain specified limit, great or small, without the use of the senses or the mind ), Manahparyżya (or knowledge by means of which we are enabled to know, without the use of the senses or the mind, the thoughts and desires of the minds of other presons ), and Kerala (or Omniscienco). TETU ( Sk. TR) prominent. For the prominence given to Knowledge-Gnana in Jainism note the folloiring Guj. line: "şulo 21274114 let al क्षय." नयचसिद्धं (Sk. नयचक्रसिद्ध) the Comm. explains. "नयानां नगमादीनां चफ्रेण-समूहेन सिद्ध Farcu an." i. e. constituted of the collection of the (Seren) Nayas or Philosophical Systems such as Naigana otc. 79 may be roughly defined as a system of mental thinking for expressing in words our knowledge of a thing which we havo obtained by the holp of our senses or otherwise'. Such a system of 74 is mainly divided into two divisions riz.(i) RFF and (ii) goigtfürfi, or sometimes into (i) 79 and (ii) Toy or, (i) -36TG4 and (ii) faunt. But generally Jainisin, this systein is dirided into soren 1

·Notes
103
divisions known as the 7777 or the Seren
Nayas. They are (1) ÁTA (11) HE, (111) maart
(11) ऋजुसूत्र (v) शद (71) समभिरुढ and (vi)
एभूत तत्तायवोहियमय (तत्वायवोधक्मय) consisting
of the preaching of the true nature of
things-Tatta alone game is a Ph root
for Sh स्पुर ' to shine etc ' माणिकटीव्य (Sh.
माणिक्यदीपमिय) like a lamp made up of rubies
तमो (Sk तम) It has tho meanings here
(1)' ignorance when it goes with pur and
(2) 'darhness' when it goes with fantase
St 571 or This 19 an important technical
term and is one of the Nine (according to
the Digambarag 'Seren' including pipa and
punya under Ashrata) Fundamental Categories
of Truth-Naratattzas in Jainism which are
enumcrated the following serse
"जीवाजीग पुषण पावासव संवरो य निन्धरणा ।
बन्यो मुक्सो य तहा नवतत्ता हुति नायव्या ॥"
(नवतत्वप्रकरण verse 1)
As for the sixth Samlaratattra it 15
defined in the Shaddars'ana-Samuchchaya by
Haribhadia San (edited by Luigi Suall, PhD
of Bologna one of the pupils of Professor
Dr Hermann Jacobi,) as follows 'सघरस्तति
ATO' and commenting upon this shtra the
commentator Gunaratna Şari remarka -
VIZ

·104 Surisirivlakah:. 1 . $ "मिथ्या वाविरतिक्याययोगानामालपाणां सम्यग्दर्शनवि- रतिममादपरिहारक्षमादिगुप्तित्रयधर्मानुप्रेक्षाभिनिरोयो निवारण स्थगन सपर , पर्यायक्यनेन व्याख्या। यात्मन फमोपादान हेतुभूतपरिणामामार. सवर इत्यभिप्राय: ॥". Hence PTT may be roughly explained as follofs It is the suppression or annihilation of the four principal inward causes of the Influx of Action-Ashrala (1 e, causes which bring Karma to the soul ) siz (1) focist or False Faith, (2) sratra or Attachment to worldly things, (3) FTTT or giving sent to Anger, Prido, Decent and Greed, and (4) Ute or Employing one's inınd, bods and speech in worldly things, by means of Samyal la or Right Faith, arersion to worldly life, abandonment of careles-ness-pramida, forgireness, the Firo líodes of Careful Jorements. Samlıs (such as careful going, careful speaking otc,) the Three Jodes of Protection-Guptis and watchfulncas etc le all the 07 disisions referred to belon )' In other words, It is the absenco of thirt mental condition OF (polings-parinina which becoines the cause of the influx of 1 arma' It B diseded into 67 dir141014 viz. 7 Samlıs (or Blodes of Careful Jorement), 3 Guptis ( or Jodes of rotection), 22 Parsalas (or Hardships ),

·Notes
105
Ten fold Yalıdharma (or the Duties of a monk)
and õ Chiriiras (or Kinds of Conduct) Some
of these terms are briefly discussed at various
places in these notes wherever there has been
a reference to them, and for a full and detailed
explanation on them and the remaining vide
Tartu Vehşint Edition Verses 20 to 33
and the notes in Guy thereon मोहनिरोहसार
(SK मोहनिरोधसार ) The essence (सार) of which
is the suppression (and annıbılation ) of
Moha 1 e HERÀ, for the nature of which
see the notes on St 565 पचप्पयार (Sk पचमकार)
which is of fire l inds. Here the reference is
to the Fire Kinds of Conduct-Chiritras
already referred to in the notes on the term
सबर abore They are (1) सामायिक चारिन or
complete Renunciation of worldly things and
the propitiation of Right Faith Right
Knowledge, and Right Charactei etc,
(2) छेदोपस्थापनिय चारित 10 cancelling asce
ticism practised pieviously for the expiation of
euil behaviour and accepting it aner, (3)
परिहारविशुद्धि चारिन or that asceticism which
consists of the practising of a particular
hind of penance knok n as oftaret for 18
months foi the purification of the soul, (4)
सूक्ष्मपराय घारिष 1e that asceticism
19

·106 Sirisirırtlakaha, which the soul has destroyed all the emotionshaslyas (11z Anger, Pude, Deceit and Greed) except a tingo (FEA) of Angel (FTTT) A Jila obtains thuis Chiritra when it comes to the stage of the 10th IUFTH (6) Tea at or that asceticism which is propounded by the Titlinnharas to be free from all emotions and karmas The jivas who obtain the stage of the 11th, 12th, 13th or 14th Gunasthinal a aro possessed of tlus Cirritra shich leads thorn to liberation (Foi a fullal explanation of all these Chiritias vide Sts 32-33 of Tur, Mehsînt Edition, and the Guj notes thereon) विगयाइयार (SK विगतातिचार) free from (tho 124) Alichtias in violations of boligious duties and injunctions. (I or the 124 Altechtras of a Shaitaka seo पाक्षिकादि अतिवार in Panchamatli aman sila, Velsin. I dtion pages 221 to 241, ]so study afar theroin and also read notes ont St 26 Part I) मुरोत्तराणेगगुण (Sh मुरोत्तराणेक गुण ) constituted of various Principal and Şubordinato Qualities Gunas Ilo Principal qualitics alluded to hero are tho Ivo Gicat Voss-Panchamahirralas of a Jain Salhat sie (1) completo abstinenco from injuri, (2) tho came from lira, (9) tho ·Notes. 107 intercourse and (6) the same from any sense of possession of property. They are respec. tirely termed सयपाणाइवायरमण, सन्यमुसावायवेर मण,सन्यदिण्णादाणवेरमण, सबमेहुणवेरमण, सन्बपरिग्गहराइ- TUOTTSHOT. In tho case of a Shriraka or layman the Julagunas are the fire Anuvratas or Lessor Vows 1. e. the same Fire Great Vors in a less stringent form. As for the Subordinate Qualities (so called because they support and nourish the Principal Qualities), they are the remaining gunas out of the 27 gunas of a monk with the exclusion of the Fire Great Vows. (For details of the remaining gunds ride note on the term Sidhu in the notes on St. 546). The Ullaragunas also include, as the Comm. remarks,"fuefa. शुद्धयादय the purity of alms etc. also In the case of a Shriitaka the Subordinate Qualities are the Seven Sibshivratas or the Disciplinary Tons ( for detailed explanation of sluch vide my notes on anheun in the notes on St. 33 Part I) Force (Sk. pufo) Escellent asceticism. St. 672. बझं तदाभितरमेयमेयं-तवं ( Sh. चालं तथाऽभ्यंतरभेदमेद-तपः) The Penance consisting of two main dis1910ns Tal or outirard and wriat ou inward. These two are again sub. 19 1. e.

·108 Sırısırıpalakabi. 66 > divided into 6 hinds each and thus Penance 19 said to be of Twelve Kinds in Jainisin which are explained in the following verses of the णाणमिसून (also called पंचाचारअगाहा ) thus. वारसविहमि वि तये, सम्भितरवाहिरे कुसलदिट्टे । अगिलाइ अणाजिवी, नायन्यो सो तयायारो ॥ अणसण मूगोयरिआ, वित्तिसंखेवणं रसच्चाओ। कायकिलेसो सलीणया य वन्झो तयो होह ॥ पायच्छिन विणओ, येयावच्चं तहेव समझायो। झाण उस्सगो वि य, अम्भितरो तयो होइ ॥ Henco the six hinds of outu ard penance aro (1) fasts-anas'ana, (2) not filling one's belles completely-unocariyati, (3) suppressing one's carings-Vrillesand shepa, (4) abandonmont of attachunent to tastes- asatuiga, (6) mortification of the body-hisables'a, and (6) guarding the organs of Bensc from going astray-samlınalt Thosil kinds of ini did ponance are (1) repentenco-pritjasulihitla, (2) modesta-imaya, (3) kaiting tipon and serving-a itachiya, (4) study-sz ldlyiya, (6) meditation-lhyina, and (6) not caring for the body-lyotsarga ta (Sk 19a) plactise, (sce the grammatical note on St 131) amat (Sk amfAT) piescubcel in the Sacred Booksqamas 7'ho Ichisinga Salia, the rery first a of the Jams, p1c-cuibes five-fold anas'ana ·Notes 109 or religious deatli and other kinds of penances as well References to penance are found in various other Agamas and religious books and hence it 19 called TTH here because at has got the authority of the scriptures ( It 19 interesting to note here that Gandhuis ideals of penance have their genesis in the Jain Againas propounded by Lord Jihlrir because, as he himself sara, he is influenced in his fasts by his mother and Richandra whom he regards as ono of huis Gurus, both of whom had a faith in Jainisin and who, in their turn, thus, took their ideals of penance from the Jain Scrip tures It should, howerer, be borne in mind that Gandhiji's fasts are not pure Jain fasts) निरास (Sk निराशं) without any hope of fruit or reward-01 Nirinu(Sk Nidina) as it is called in Jainism, it being one of the three 7945 or darts in Jainism, (the remaining two darts- S'alyas being 'Intrigue-Jayıs'alya' and 'False Belief- Wethyltras'alya » Yrdina (or Niyánu) is the desue to be a king orarich merchant or a god as a fruit of merit or austerit ! Peninco practised with such desires mars the spiritual welfaro of the soul in the end, Hence real penance which enables us to

·Notes.
111
'affluence,
}
> ) may be translated here as
prosperity
St 574 सन्ना (Sk. संज्ञा) sign दंसह (Sk
a) is a Pk. root for Sk mig to show,
to point out.
St 575. 011517 ( SL gran) haring known
For the grammatical form see notes on St
411 Also see notes on St 700 Hea ( Sh
FORT ) may be translated here as the
account of life.' (Lat it means 'nature etc)
St 576 Euro ( SL ) from beginning
upto the end Cf 279...fo.
St 677. गराय० see notes on दरिय in St
545 m (Sk. Hiacfar) will become (see notes
on St 501, also on St. 521 ) TITETET (SK
राजाधिराज) a sovereign king
St 378 terro (Sk yeri ) Liberation,
final beatitude
St 679. नरपयपसाया (Sh नवपदप्रसादात्) It
should be noted here that the Abl
sing
termination is often dropped in Prakrit
St b80 पडिल (Sk प्रतिकूल) adrerse. लहिदी
($L opa) see notes on St 573, also on
St 521 It 18 korth noting that the Chirana
ascetic predicts, hero, as it were, the death

·112 Sirisiriválakahi. + of Dhavala which takes place at the end of Part 11 St. 591. forte (Sk.) The Comm. esplains this term as "fart. Hence it means completed i.e. the description of which has been completed i.e. which has been already described. At also ineans (1) holy or (2) celebrated; and any of these two senses may as well be taken here. see notes on St. 577. St. 582. * (Sk. AT:) lit. went i. e. flow tema (Sk. uri) the aerial path. EFT (Sk. ga:) headed by, ( in this sense it is generally used at the end of a compound). For the grammatical forin see the grammatical rule laid down in the notes on St. 411. Sts. 583, 584. Crout (Sk. CT) see notes on St. 411. FREED, Fofo when all tho people had assombled together (in the vicinity of the temple). This is an instance of wliat is called Locatire Absolute. E (Sk.) a festiral. (It also means a sacrifice etc). forongui (Sk. Oraret) the ceremony of accepting the hand of the bride; cf. the word nie in St. 169 Part 1. ich is a Des'i word having the AMO souse; also cf. Guj. '678nly,'' GRIAL ·Notes. 113 G St. 585. gerufend (Sk.) The Comm. explains; सुतरां सारः परिवारो दत्तः अतिशयेन" सुसार lit. means ' having good essence i. e. large. Hence the whole phrase here means 'a large retinue'. St. 586. Feat ( Sk. Fexra: ) see notes on St. 477, St. 587. चेइयहरमि ( Sk. चैत्यगृहे ) see notes on St. 510. पूनापभावनाहि ( Sk. पुजाप्रभावनाभिः ) by performing decorations and other kinds of worship of the idol and distributing things of arbitrary value to the persons attending religious festivals, sermon-meetings etc. and doing various other acts for the uplift of the Jain Religion. St. 588. चित्तमास (Sk. चैत्रमास) The Chaitra month. TEPEE ( Sk. Augfarti )--generally called in the vernacular-is a special term in Jainsim meaning a collection of eight consecutive religious days' on which th Jains are expected to abstain from what they call ar97107 . e. from all sinful actions involving thińst' of any living creaturo, great or small. There are such 6 257 in a year riz:-one in the month of Fafásti, one in the month of फाल्गुन, one in the month of आषाढ, those being known as the Chaturmasi ( i. c.

·116 Sirisitivlakahi. as abode i. e. the temple of th Jina; same घेहयहर in St. 687. सुवलाणय. This word has not been explained in TITAAEHEMUFT of Hargorinddisa Sheth, The Comm. explains it as a पवेशनस्थान. Hence it means a place in a temple where persons can sit; a placo in a temple fit for sitting, 'TUTAPEH (Sk. FETTAFERTA) a festival in honour of the Jina; cf. the word मह in St. b85. दंडपासिम (Sk. दण्डपाशिक) a head police-officer, a constable. Hereforzt ( Sk. सार्थवणिक ) a leader of inerchants. दाणभगं काउं (Sk. दानभई कृत्वा ) haring failed to pay the toll. TTT ( Sk. THE ) broken, disobeyed, failed to obey. St. 591. SOT ( Sk. GT: ) order of punishmont. gitafa (Sk. Font) is takon; for the grammatical form bec notes on St. 427. St. 592. Akonga (SI. TUTT: ) Order of punishment of death. Fot-sce notes on St. 696. For the idea in the second lino rofer to tho detailed oxplanation given in the notes on St, 611, 06 seg notes on St. 510. St. 593. Utaifea ( Sk, vizfurat ) laring got released. is a Pk. root for Sk. Etc to release. St. 591. stufage (Sk. 396) Pho Comm. 4 ·Notes. 117 6 explains.it as गमणाय प्रगुणीभूताः स्म" i. e. are ready for departure. St. 597. तुरियं (Sk. त्वरित ) quickly. पयाणेह or vitore, as Mſs. and E. E. read it, is-Sk, 4147 i. e. take. , St. 599. ait ( Sk. afect: ) turned back, returned. St. 600. EKCHITRATE see notes on St. 585. St. 601. gaitatant see notes on St. 412, HEE see notes on St. 409 and 545. St. 602.96( Sk. 46 ) It is the name of a vimina or celestial car. farat (Sk. 25:) lord of the gods i. e. Indra. St. 603. 26 ( Sk. 1937: ) began. St. 603, +467 ( Sk. : ) one whose purposo is fulfilled, happy, blessed. St. 606. FEET ( Sk. ane ) like a person who has been pricked by a thorn. For the grammatical form seo notes on St. 411. St. 607, xuigatsee notes on St. 444. que (Sk. दर्प) pride. कंदप्प (Sk. फन्दर्प-फाम) sensuousness, lust. This is its secondary sense. Its primary sense is Cupid, the god of love (sea notes on St. 646). Cu (Sk. Fot) like fire. For the grammatical form see notes on St. 411. (Sk. Eraliyafa) tortures, afflicts, gives pain. For the idea in this Ferse cf. the ·118 Sirisiristlah aht, . " second line of St 694 Also of the following lipes taken from the Uttar dhyayana Satra Adhyayana 8th- फलिण पि जो इम रोग पडिपुन दलेज मस्स । तेणादि से न तूसेजा इइ दुप्पूरए इमे आया ॥ जहा रामो तहा रोभो लाभा लोभो पवढइ । दोमासकय काज कोडिए वि में निहिय ॥ St G08 टरबलतो टलबल Is a Dosi root m the sense of 'to be greatly uneasy, to be severely paine to be tortured or afflicted' and appears to be onomatopoetic St_609 चाहए (Sh यायते) चाह 1s a. Ph_root for Sh 2 to give pain to afflict (seo Hem VIII 1 187) जेण sce notes on St 402, 592 पुड ses notes on St 442 St 610 दुरताही (Sk दुरन्ताधि) The Comm explains it as "दु सेन अन्तो यस्य स दुरन्त आधि- मानसिक दुप" । e a mental pain whose ond is difficult to be reached St_613 जुञ्जए (SK युज्यते ) behores For tho grammatical form foc notes on St 402 St 614 सगो The Comm esplums it as "मयोग'1 e unton, attachment तपारय (Sh तय ) It is the name of one of the principal Nigas or serpents of the Pittla-the netber " orlds son of Kas'sap and Kadru, (eared tho intercossion of tho sige Astiha from ·Notes 119 being burnt down in the sei pent sacrifice performed by the king Jananejaya in which many others of his race were burnt down to ashes) The desire of getting the crest gem of this taral a serpent is rery formidable Equally and even more formidable is the desire of Dhavala to get his master s wines St 615 पाणदोहकरण (Sh प्राणदोहकरण) The Comm explains "प्राणेपु द्रोहकरण जिघासा farenhet Hence it means 'taking away life treacherously, killing निधण ( SR निरन्धन ) The Comm explains it कारण << as 1 e cause St 617 इत्तिअ It is Plh for Sk इयत् or Cahiert upto this (seo Hem VIII 2 156 ) St 618 To may be taken here in two senses (1) from death (2) from Aſahikila St_619 दोहमण कुण (Sk द्रोहमन कृ) to bo treacherous to St 620 The last word list in this verso has got two senses (1)a wicked person, (2) a serpent Consequently all other adjectives have also two senses euch afu (1) black (2) vicious युटिरगइयो ( Sk कुटिलगतय ) (1) moving in a zigzag way, (2) of croched habits परछिद्दरया (Sh परछिद्ररता ) (1) addicted to finding ont the holes of other insects etc ·120 Suisnirlabahı, It is 66 ( and killing them ), (2) addicted to finding out the drawbachs in others freut (1) formidable, (2) dangerous उसणा (S दशना) (1) biting, (2) back biting, scandalısıng requi (Sk पय दुग्धपायनेन) feeding with mill ालतयस्स an onomatopoetic word having the sense of 'fondling' St 621 The Comm mahes the following remark on this St इहानुचमपि प्रा इति उपमानपदमर्थसम्बन्धाद् प्रान". Hence all the adjectires here also have double meanings पयडीयसीलयगा (Sh fearg ficait) (1) who manifest in their bodies their wiched nature, (2) which manifests uncasiness in the body कयम्डसमुहा (SH कृतकटुकनुया) (1) Who turn away their faces in ranty, (2) which makes the mouths of persons bitter. बरगणियदा (Sk अगणितस्नेहा) (1) Who dis. regard lose, (2) in which a man does not libo ghee eto, AF ET (1) ricious (2) fhich mahes the body loathsome कविणसहाना (SL पठिन- FRATT) (1) who are hard hearted, (2) wuch Gites pain to the body St 632 After giving the similes of serpents and fever for siched persons in tho Sts (20, 621 the poet here gires & third simile of a dog frá Hafa (1) abuse, (2) ·Notes 121 barb सविसं उसंति (Sh सनिपं दशन्ति) (1) disclose to the people the dratbacks of others thich ruin the latter. This is its secondary sense, the primary sense being, (2) give a poisonous bute छनर्मिति (Sk छनमायान्ति) come secretly 946-92 is a Des'ı word in the sense of 'to smell' cf Guj 'yg' Hence yatafar gaat means (1) who secretly detect the drasy backs of others, (2) who smell secretly and follow the heels of strangers etc ziyat Who bare found out the drawbacks of others EEUTHFUIT (SL ESTATTT) GEOT 4 HTETUT GEOCUT The dogs in the form of riched persons St 623. किण्हलेसा (SL कृष्णलेश्या) लेश्या is a technical teim in Jainism signifying the emotion which affects the colour of the soul it gorerns, just as a crystal is coloured by the hue of the substance on which it rests. There are sis such as three bad and three good The thiee bad ones are your or black, ata o blue, and nya or grer The three good लेश्याs are सेजो or red, पद्म yellow and TF or shite Here Dharala 19 said to be possessed of ATE CU rhich is the worst of all the three bad at Hift(Sh. Hi) foulness, impuritz. Or

·Sırısırıpllakaha
122
St_624 तुरिओ (Sk तुर्य) the fourth बुडिल
(Sh ) crooked wicked
St 626. seaffeet It is & Des'ı sold
meaning 'engaged in, intent upon etc'
It is used in St 15 Part I, as well as
in Kummiputta (St 21) also It is ahin to
Sh तद् रिप्सा, एका तद् लिप्सा यस्य स (व बी) (sco
२०५३) अच्छामि see notes on St. 602
St 627 सुहहओ (Sh सुसहत ) सुहेण हो सुहहओ
easy to be killed
St 630 57 (Sh ) socretly
St 631 TETES (Sh 3) charming
St 630 TT Tho Comm osplains it as
TEHTI"inccidentally, out of cu sosit;
St G37 Sitele Tan-The inedicinal lorb
hore noforred to is the Jalatirent Ausaili
(ie the inedicinal lierb sluch enables a min
to pres safely through watci) given to lum
by that Strlhal a (sce notes on St 403) In
St 403 it was thic Paras atlhanyirini Aitsadhi
(ic tho meclicinal liels ulucht onables ?
man to oindc tho weapons of the enemy )
that protected lum from the arrons of
Dharala's soldiers.
St C41 जाम ( S यामे ) sce notes
St. 618.
on

·Notes 123 1 a 1 St 613 (Sk) vicinity, proximity- " पार्श्वचर्ति प्रदेश St 645 पडिपत्ति (SK प्रतिपत्ति भति) honour, respect, respectful behaviour St. 651 alle lit an abode, a dwelling place Here it may be taken to mean town, a place where citizens anell यझ्याइत्त (Sh स्थगिकायित्व-ताम्बूलदानाधिकारित्य) थश्य ( SH Fufirfor) means 'a betel-bos' and 377 SL आयत्व) means bearing possessing · Hence STEUE means 'the post of a betel leaf officer For understanding the fact as to why the prince did not accept the loudship of coun tries etc eren though offered by the king, read St 344 313 Part 1. and the notes thereon Also read notes on US in St 033 St 652 As we shall see later on the poet liasingenuously introduced this anecdote (like the anecdote of shripala's not liking to be known by his father in-lax Part I, and the anecdote of the two mediuina) herbs) in order that it mas help him in the further development of his plot St 650 loe (Sb Fugara) strikes at of Guj 49721 'FER (Sh. Yania) to dash cf Guj ४. पुकरे (Sk पूत्करोति) cries cf Guy. प.'

·124
Sirisırıyllakahi
मुकसर (SH मुक्तस्वर) lit in which free rent
has been given to the voice !
bitterly
ARTIEST one who practises great decert,
a rogue
St 606 EET ( SL ) a loud cry of
Jamentation Cf Guj 'GUIR
St 660 सुइणो (Sh स्वजन) a kinsulan
Şt 662, 663 These tio Sts illustrate
the FETHTETIT PT Fint which is rarely met with
in literature In this paint there is no com
parison or anything else but a natural,
graphic and nid description of a thing'
उच्छलिय (Sk उच्छरित) roso in tide or nares
fanfitz (Sk fafiutat) lit pawned i e
blov
उभा sce notes on St 436 समुनय (Sh समुन्नत)
appered 1030 in the sky eno Tent is in
onomatopoetic word signifying the ' '
sound produced by lightnings Paaien (s
füamata) set in, mosailed Tho 270 Fiends
forare cone which would mean INCI ($cd, but
this 19 not warranted bs the yies consulted
Moreorer forfeo appears inolo natural hicro
than Firzting for thero 118 no darkness at
Arst v ich would increase There was full
daylight wud all of a sudden tłcro set 117
Forutea) complete darkness tree (Sk) It is

·Notes
125
an and meaning ' very loud' उप्पाय (SH. उत्पात)
calamities or distiesses of the season The
उत्पात's or इतयः, as it is used in St. 241 Part
I., are usually said to be sıx çiz. (1) excessive
rain, (2) drought, (3) locusts, (4) rats, (5)
parrots, and (6) foreign invasions Cf
" अतिवृष्टिरनावृष्टिः शलभा भूपका- शुकाः।
प्रत्यासन्नाश्च राजान. पडेता ईतयः स्मृताः॥
( some read for the second line स्वचनं परच
च सप्तेता ईतय, स्मृताः ॥ making the total
number seven)
St 664 हल्लोहलिअ (as well as हल्लष्फलिअ) are
Des'ı words in the sense of 'caught up in
storm or tumult ' खलभलिय, अलजलिय, क्लफलिय
are all onomatopoetic words
Sh 665 डमडमडमतडमख्यसद्दो (SL डमडमडमान्तडम
रमशद ) डमडमडमेति अन्ती सरू जस्स सो एषविहीं
उमन्यस्स सद्दो सस्त लो डमरय (Sh डमरुक ) 'A
sort of small drum, shaped like an hour glass
and generally used by Kipilikas.' Hence the
Trhole phrase means 'ho produced from his
small druin the dam, dam sound ' सित्तवाल
(SL 7740) The guardian of the continents
करवाल as ord
St 565 Eggefa here refers to the 24
शामनदेवताs and 24 शासनदेवीs etc spoken of
un Sts 205, 206 Part I.

·126 Sırısırırtlakahil St. 671 gl (She) Impure things, dung ata as a present (see notes on Sts 513, 514 ) Sts 674 to 676 are written in the Apabhrans'a Dialect for the important features of which see notes on Sts 519, 522, and 524 As in the latter the metro is changed here also, the motre in both being ale St 676 सुरतरु same as कल्पतर or the Desire yielding tree St 677 Here the intı oduction of the supernatural element is worth noting It has been inti oduced on a previous occasion also when the goddess Chalresliwait makes her aerial speech This inti oduction of the supernatural element, is ie see in the diainas of Shakespeare also, heightons the beauty and suporb nature of a literaly worl, at the same timo sorring some other inportant purpose of tho author, St 671 From Sts 662 to 671 the poot fas nicchi nourished the soul and reminds ono of the 144711414 of the Guj poet Vallabha, the son of Preininauda St CS3 TC-It 19 Des'ı rord meaning passed, gone'

·Notes
127
St_684 कयस्थो (Sk कृतार्थ) one who has
achieved his end i e happy समन्महिमओ ( Sk
समभ्यधिक) greater
St. 65 निम्भत्थिया (Sk निर्भत्सिता तर्जिता)
reproached, beaten at greatly
St 686 कामपिसायाहिडिओ ( Sk कामपिशाचा
धिष्टित) कामो एव पिसायो तेण अहिडियो-कामपिसाया
Feretett who was gripped by a pıs'icha-a demon
in the form of sensuousness-Kima.
SE 687 गहिरो (SL प्रहिल ) captured by,
oppressed by, cf the phrases रागगहगहिओ in
St 680, and wafgerufalezit in St 686
Jis an ind showing 'censure or wonder'
निग्घिट्टो (Sk निघुणे) निग्गय मिटठण जस्स सो घृप
in Sh means to polish, henco que means
polishing, then निर्धन 'want of polish , hence
निष्ट means one whoso polish is gone 1
shameless
St 688 थइसय (Sk अतिशय ) excellence,
super human power (See notes on St 664)
St 680 सुणउव्य (Sh सुनक इच) like a dog
or cui (Seo tho grammatical note on St 411)
कट्टियो is Pk for Sk पर्पित arnt an array कुहिऊण
(Sh बुट्टयित्वा) having beaten
St 691 पाटविहत्थो (SL प्राभूतथिहस्तो) पाहुटेण
विसिदो हत्यो जस्स सो पाहुडविहत्यो With a present
(Nazer in 1) in bis band
-

·128 Sirisiri ilakaht 150 1 6 St 698 TEYTETI see notes on St 651. St 698 याणामि (SH जानामि) like णा, जा, या, 99 and gut, UT is also a PL root for Sk su to know (see notes on St 500) St 699 hrs (SL) a courageous or man The Comm explains it as Eight संकर ( S शकते ) is afraid of St 700 311-It is a Des'ı Tord meaning a place for lodging, a residence. The Comm explains it as "ROTESTA Cf Guj "Earli57 is a Des'ı word meaning 'a Chindila, a loir. caste man, an untouchable Cf Hindı 3174' St 702 एगते (S एकान्ते) in secret जपद see notes on St 486 केणवि उचाएग (SK फेणापि Jra) under any circumstance, at any cost St 703 Fitfuere see notes on St 427, also on St 500 way is a Ph nord for SL 7747 meaning capable of being accomplished,' (seo Hom VIII 2 26) St 701 मुहमग्गिय (Sh मुसमागित) lit.a thing vluch one demands by his mouth 10 & desired thing or gift fo is a Ph root for Share to ask for, to demand etc CI Guy 175' St. 705 उवाय (SH उपाय) IIt remedy 1c plan पयडिस्सं (SH प्रफटयिप्यामि) shall disclose, exbibit, proclaim, announce, or esposo

·Notes.
129
are
St. 706. AH (Sk. TA ) the god of death
(also see the grammatical note on St. 402).
Tale (Sk. mafa-9 is a Pk. root for Sk.
प्रेपय to send.
St. 707. * (Sk. Á7) has the sense of 'a
plan' here. मुद्दारयणं (Sk. मुद्रारत्न) मुद्दा एव रयणं
SERT. The gem in the form of the ring
i. e. an excellent or costly ring. 410-Like
57, is also a Des'i word, both being synonyms
meaning 'a chindala. '( See 2o 6. 38).
St. 708. Jis sec notes on St. 500. T94€
(Sk. गवाक्ष) a window. दिट्टिम as well as हेहिम
Pk. words for Sk. अधस्तन meaning
under, bencath etc.' Forzza (Sk, fagte ) Face
is a Pk, root for Sk. Fut to remain, to stand
etc. (Seo Hem. VIII, 1. 16; also 4. 16).
St. 709. TITEsee notes on St. 704.
St. 710. 77 (Sk. Freit ) every where.
of see notes on St. 673.
St. 718. YET (also YET) see notes on St.
456. UTE ( Sk. zla) is a Pk. root for
Sk. ar to cling (see Hem VIII, 4. 290, 420,
422). Cf. Guj'cing, qualg.'
St, 714. fefe is Pk, for Sk. fara how
long etc. See notes on St. 675.

·180
Sirisirivillakaha.
St. 716. fent (SK, azz:) a brother's
son, a cousin. ( also feat ) husband's
brother. ( Seo Hem. V]II. 1. 146, 186).
Sts. 717, 718. afat (Sk. afia:) lias the
sense of recognized' here. Cf. Guj.mu.
लक्खण ( Sk. लक्षण) characteristic marks on
the body.
St. 719. Fagfi-fata is a Des’i
meaning 'to pollute.' gravi (Sk. a) lit. by &
sinnor i, e. by a villain.
St. 720. Aritt (SK. HICK:) a man of thio
lowest caste, a chindla; in this sonso it is a
synonym of 19 and 4 which we layo
already como across. It also means
an
elephant' as wo sliall so in the next stanza.
ir is Pk. for Sk. **HTC why. ( $co Hom,
VII. 3. 68).
St. 721. महापायंगादिवा (Sk. महामातंगाधिपति)
Horo the poet plays Hadd upon the word
To which lias two different sonsca of (1)
#chinella and an clophant. Accordingly
the wholo phraso also las got two renses:
(1) tho hicad of great chinulllas. This is the
songo in which the king understands the
plıraso and becomes angry. (?) The lord of
ftcat oloplants i. c. a sororoien ling. This
is the senso which the astrologer intonds.

·Notes. 181 St. 724. wste (Sk. ara) see notes on St. 500. fios. (Sk, situa) is sung by the poets in the world, is said. (Also see the grammatical rule in the notes on St. 427 ). car (Sk. Eh) super-human. For the idea in the second line cf. the famous Sk. proverb "गुणाः पूजास्थानं गुणोपु न च लिई न च वयः॥" St. 725. Puree-rna is a Pk. root for St. Flyt to reveal, to tell. (See Hem. VII. 4. 45). ईसि (Sk. इंपत् ) a little. छेयत्तं (Sk. छेकत्व) shrewdness, cleverness. St. 726. अक्वाणयं (Sk. थास्यानक-लौकिकथनं ) a proverb, a saying, a maxim. 156.0 ( Sk. पीत्या) having drunk. पाणियं (Sk. पानीयं) water (See Hem. VIII. 1. 181). Faith (Sk. qused) see notes on Ot. 427. For the idea in the second line cf. Eng. To be wise after the event' and Guj. “પાણી પીને ઘર પુછવું; રડયા પછી 381494195' etc. St. 780. inget (Sk. stage: ) with his faco turned black, black-faced. St. 7B3. हरिसेण पडिहाथा (Sk. हर्षेण प्रतिहस्ते-परि- que cura funt ) full of joy, greatly enraptured with joy. Oform is a Des'i word ( probably allied to $k afaeft) meaning 'full of.' (See to 6. 28). -

·192
Siriqiripalakahi.
St. 734. E-see notes on
St. 456.
Eyrelseni see notes on st. 576.
St. 736. Here the ficklo nature of king
Vasupila is sorth noting. When, in the
beginning, the chandala exposed Slıripila as
a low-caste man, the king without thinking
ordered him to be killed. Here the same king
rospects him and causes the chandila to be
beaten. Thus kings are always of a ficklo
naturo. Hence it is said in Guj. "2194 2199
ને પાદરા”.
St. 734. निविड (Sk. नियिड) strong, दंदपासीर्ण
soo notes on St. 523; St. 741. OTHE ( Sk.
yufa) is a special Jain word in the senso
of Sk. He'to ask forgironess, to beg pardon,
to beg an apology of.' ( Soe Hom. VIII: 3.
163). It is used in the following famous line of
the वंदितासूत्रः "सामेमि सबै जीया, सन्ये जीयायमंतु मे ॥"
St. 744. p (Sk.) lit. white i. e. purc,
(also seo notes on St. 492). Meget seo notes
on St. 780.
St. T45. चंदमाला (Sk. चंद्रशाला) a room on
the top (of a longo otc.).
St. 746. Os is a Pk. word for Sk.
meaning 'crooked.' ( Seo Hem. VIII. 1, 20 ).
This stanza and SL 697. express the sajno

·Yotes
133
thought in almost the same words with a
slight change निष्फल (Sk. निष्फल) fruntless
St 747. एय ठिए यि (SL पय स्थितेऽपि) This
being the state of affairs, in spite of this,
still howerer मारिस्जद (Sh मार्यते) see notes on
St 427.
St 748 TET (Sh ann) by force (see the
grammatical zule in the notes on St 579 )
माणेमि (Sh मानयामि) to cause to respect, 1. 8
to make to accept (See Hem VIII 1 228 )
St 749. fazat (Sh T ) bold, daring,
presumptuous, impudent, faithless, disloyal
Farars (SI FIT-TETA ) baso, low, mean wharet
(S पापिष्ट) greatly snkul सिधेणु (SI असिधेनु)
a hnife.
St_750 उम्मग्गमुकपायो (sh उन्मामुत्त पाद )
with his feet placed on a vions path
haung missed his steps TTÜFE ISL TTÜM ) hy
the poinas o br breath from is persomfied
liere

·134
Striss.llulahi,
(2) शर्करामभा, (3) वालुकाप्रभा, (4) पंकममा, (5) धूमममा
(6) तम प्रभा and (1) तमरतमाममा समस्थि ( Sh
समम्ति) from अल Is ith सम् 'to be.'
St 752 चिट्ठा (Sh चेष्टा) uction, ! thas 1011
गसह see notes on St 600
St. 753 कुवेरसिहि (Sh दुरध्धी) the 11ch
meichant.
St. 764 दोहो (Sh. दोहः) treachers, decent
( see notes on Sts 615, 619) महप्पाण (Sh.
महात्मनां ) of the great माहप्पं (Sk माहात्म्यं )
greatness
St. 755 पेथकिच (Sk तत्रियां ) a fune1al
ceremony अलजलि (Sk जलांजलि) a handful of
water, a libation of water presented to the
manes of a deceased person
Stror समाहीए ( समाधिना ) Lith a
peaceful or composed anınd. SEETH (SL
केवलसानि) The Comm explains it as 'सर्पसुसानि'
and remarks कचरश्चैककृत्स्न्यो रितिहेम.' Hence
it means 'all kinds of happiness 'गुत्तिराय (Sh
गुनिय) see notes on St
-00-0--

·APPENDIX J. Brief Outlines of the Story. [This 18 in continuation of the sumir sry of the first Toor hundred Sts given in Para 15 of the Introdaction] Then at the command of Dhavala his soldiers togethor with the army of the king sorrounded the prace forming the circles around him and Dhayala "asked them to cut him to pieces there and then and offer him 20 oblation so that the galdegg may be pleased But tho weapons of the soldiers had no effect on the body of the prioco on account of the prowegs of that medicinal berb, and on the contrary the prince cut off the limbs of somno of the enemy such as hair, car, nogo etc but on account of compassion he did not kill them Having seen bim Dhayali thanght that he could not be a man bot somo demigod or god And, therefore, having folded his hands Dhavals told him that by his extraordinary powers ho appeared to be somo demigod and asked him to show him somo remody for patting on sail his ships that were atopped by some dırıpo power Then the priace asked as to what be would get if he made his ships move, and Dhavala replied that he would get one lac gold coins Then the prince, with a pleasant mind and surrounded by many people, wont near tho ships and boarded them together with Dharala And while tho sailors, were cogaged in their respectivo duties of making the ships ready, the prince having meditated upon tho Navapada made load ngiso (hakka ) Having heard the poíse of the prince that wickod goddogs ran away, the ships moved and proceeded farther Moreover, profound sopods of Tations kiads of droms were heard, the female dancers were men donciog, and sweet songs were heard Having obsorted this great wonder Dhayala thought that if the prince were with him no obstacle would come to him in fatore, and, therefore, having offered to him ono lac gold on ·was APPENDIX I coins he bowed down to him with modesty and further told him that he had employed ten thousand brave «oldiers giving each of them the annuity of one lac gold coins and asked him as to what annaty he would demand if he were to accept the service The prince replied that he would demand as his ananity as much as the appaities of all the ten thousand soldiers put together Dharals struck with wonder made a mlcalation and fopod that it amounted to one crore This he thought to be ! Tory big aum which even he himself would not get from the enterpri e, and, therefore, he told the prince that he would give him at the most ten thousand gold coins, 35 for one crore it was not a fair demand The prince teplied that he did not want any money but he only wanted to v it foreign countries and, therefore, he would acrompany him on fare af he allowed him to sail in huis ships Dhayala, the merchant, exceedingly pleased at this and demanded one hundred gold coius as fare per month The prince agreed and paid the fare and boarded on Dhavala's best ship Then Dhavala gave orders for etarting on the journey to Ratnadripa, and the ships were put on sail and marchod rapidly ogwards Then while the prince was engaged in observing the various curiosities on the ships and the sea, ono of the sailors loudly shonted to the passengers that if thoy wanted anything such as water, fuel etc they should at once let him know it for the port of Babbaraus was approaching The passengers responded that the ships hould be taken towards Babbarakula without delas so that they may be able to get water Then they arrived at Babbarakula and with great delight they alighted on land, and Dhavala with his ten thousand soldiers pitched his camp on tho shore In the meanwhilo laying leard their clamour the revenge-oficers of the krog of Babbarakula came there demanding the toll (la 70), and when Dhavala refused to give at thay sent for their kipg named Mahakula who came there with a large army and demanded the full Dhayala refused to give it and instigated bus soldiers to âght with him They doented the army of Ilahakila whereapon the latter himself camo od ·BRIEF OUTLINES OF THE STORY. 3 the battlefield geated on his excellent horse. Tho soldiers of Dhayala, then, being unable to face the valour of Mabākāla, fled away and Dharala who was fighting op foot was captured and bound. Then Wahakāla having tied himn to a tree and having appointed his soldiers for the protection of the passengers went into the city. In the meanwhile, the prince (Shripala) asked Dharala as to where were those soldiers whom he gave the annuity of one crore (in all) and Dhavala asked him not to add foel to fire.' Then the prioce a-ked as to what would he give if some body, even then, were to at everything aright and protect him. Dhavala replied that it was impossible but added that if it were so he would give half of his property. Having taken this promise the prince took the bom in his hand and placing the qpiyers on his shoulders went to tahābala and asked him to show his valopt before him. Mahihila asked him not to invito death voluntarily hearing which the prince told him not to mako a false show of speech and further told him that ho would not succeed in threatening lim at all even by his bow and arrow. Having spoken these words the princo discharged his arrows and felled down the banner of the king Dakakila, Then tho soldiers of the king discharged a shower of arrows but not a single arrow affected the body of the prince. On the contrary, they, being struck by the arrows of the prince, began to fall down, dashed against one another and began to run away. Vlahākala him-olf discharged at tho princo the weapon known as Saurulastika but even that lind no cffoct on his body on account of the supernatural power of the medicinal herbs. Then the prince swiftly got hold of that very Sauralasila weapon aod haring dashed it against tho Ling threw him down and having bound him, the prince took him near his own watchmon who, having seen their hing bound, ran asay. Now Dhayala, who was set free, rar, with sword in hand, towards Mahakāla to ·APPENDIX 1 who ran away being beaten by the soldiers of the king of Babbarakala, and, therefore, all of them offered their Tolagtary Berrice to the prince who appointed them to the charge of half of those ships which he obtained from Dbavala as a result of the bargain already struck pro Tously Then the prioca baring hirrself released Maha kala fron bondage, honoured him with the clothes etc from the ships which had become his fortape, and he satisfied kre soldiers also by giving them clathes etc and setting then free Mabakula was greatly strack with wonder at this and requested the magnanimons prince to visit his city and sanctify it by his pres-aca therowhere be also conld give him some bonour When the prioce agreed to this, coorteous as he was, Dbavala tried to make bim de et from this but without mrading that the prince with all his retinde went into the city of Diabakala which was greatly decom Tated Mabakala haviog made bım sit on his sent told him that 229 (29 Mahakula's) kingdom and his life were at big (princa's) mercy and further added that he had a daughter pamed Madanasend who was dearer to him even than his own life and requested him to marry her The prace replied that he was a foreigner whose family etc were not known to him and, therefore, he should thiok before he gave his daoghter to him ID marriage The king and that everything was known by his valoar and that that he was a foreigner did not matter Then when the priace accepted the offer, the king married bus daughter Hadanasen.) to him with great celebrations and offered his much wealth and buying filled it in ad excellent great abip vent it to the shore whero all of them also rent. The merchant Dhayala eng this great abip full of gold and gems thought in brs mind es to boar it was that tbo priaco who was merely like Ad ordinary pertant to bind became great taster though he did not pay him his faro Harag thought he weat to the prioc and demanded his faro and the princo 6370 hin fan times the amount of his farohat a great difference between the two! Iben Mahiküla kaying gent hus daughter and harag sceo her off mth her hasbaad weat tato his city Thea the ships started eyen ·BRIEF OUTLINCS OF THE STORY 7 fell into anxiety and somo said that it was the fault of the king, while others said that it was the fault of the princess But on the latter half of tho night of the third day' celestial speech' was heard from the sky which ad that it was neither the fault of the princess por of the king and told that that person who would open the door of the templo would become the husband of Madanamanjo** and added that that was the roason of the closiog of tho doors of the adytom It forther told them that sach a person would como there after a month and informed them that the voice was the voice of the Chakreshvarı Devi the presidiog godless of the temple of Lord Rsabha In the meanwhile the day dawned and the kwg wont to his palace, accompanied by all his retinae Thema having performed the worship of the idol of the Tometemple the biog performed his "Pamu' (took his meals after fast), and the news of the celestial roce spread everywhere Then various porsons came to the templo to try to open it but instead of doing so, says the port nicely, 1hey opened (1 o betrayed) their own actions and became the butts of ridicule In this way a month has passed away but to our great wonder nobody lias been able to open at Whereforo, oh you, best anong man ! if you will opon it the words of the Chakreshvari Devi will be fulfilod 23 Hwag heard this account the prince mounted his horro and asked Dhavala to accompany him The latter repliea that tho former was an unthoughtful man who did Dothing and enjoyed the wealth not farded by himself and added that ho was not such a man and would not accompany him Then having left Dhaçalı there, the prince went to the temple of the Jipa accompanicd by all his retinuo There he asked all the peopla to try to open the door of the adylum One by one so that the person capable of doing 90 would at once be found out They Toplied that none could do it but the prince, for 'who can blossom the lotus except the sun ?' Paying heard this the princo pot tho scarf (Uttarasung) on his shoulders through thearm-pit and having attered the word Nahi (I desist from ·8 APPENDIX I. 91a) entered the main entrance of the temple And when he came in the midst of the porch (Wandap) the doors of the adytum opened all at once making a crackiogeound. And the 'prince having bowed down to Lord Rsabha pat an excellent frait before it At that time the king with his drughter came there and looked at the princo with unwiphing oyes ſho priace also, who was greatly delighted laring made to Five-fold salutation and placing he hands on his lend, began to extol Lord Nsablia in bezutiful words full of great devotion VFI on this was over the prince went ont of the porch and falutod tho ling, who, having blessod hun, naked hum to toll lum some ad ognt of his life The princo did not like to do so and wlulo lio wis hesitating a Clarunas elic (an ascetic having the power of flying in the sky) cuma there who having soluted the i lols of the Jin in tl o templo preaclicu" religion to the king and others and esl orted them to propitiato tho Naroda or the sallac'adre which, lo said, enables por one to get unflinching lapiness like king Shripila Tien tho Ling ishod who was thru Slırıpula, and the ascotic pointe: ont to lum with his finger prince Shulla who was sitting near himn Then at the request of t) o king tho Clirada a cetic revmled to lim the whole acconnt of Shripild's lifo upto line opening the doors of to alytum of the temple of the Sına and tlice added that Shripil. Having marned eron many other princnatt4, will sit on the throno of his father and will becomo a Sorereign Lan. Then baving propittel tlo Sillad alrz deration I will go to locaten and then ho will go to Laboration llo also said that ho who would bring troublo to him will moon receive the retribution of doing so and that cron calamities will turn out to be the c20403 of lapinpas to him flaving said the words tho Charana-19cctic flow *way in the sky and the king and tho peoplo borimo greatly pleased 17m at tl at rerr moment the king fare his daoghter Ja lanamanjoei in marriage to him with great lebrations and offered liim much wealth etc The priner, maring thero with | 11 two pimllent wires (ris bladsnasıni and Dadapamasjo!»), paised Lis fimo in with great ·BRIEF OOTLINES OF THE STORY, Worshipping the Jion there, and in the month of Cbaitra observed the pedance of Ayambıla Oh Atli ai propitiating the Siddl achakra Now opce when that kig was <cated in the temple of the Jina together with the prace one of his head police officers camo there and aaked him as to what would be the punishment for a merchant whom he had caught and who had broken the laws of his lord by, failing to pay tho tay The king said, "Then the law is disobeyed death 19 the punishment " The prince said that he should not give auch an order while sitting in the temple, becauac E faulty (Saradya) words are spoken in temple it 19 a great sin Then when the king ordered him to be brought before bin he was found to be Dhavala end the princo got him released saying that ho wa, to bim just like a father and he was also allowed to go to his tent 1. Then on a certain day como of his merchant-followers expressed before him their desire to go to their native placo and asked the prince to take them as safely back as ho had brought them The prince, therefore, took the leave of the king for guag to his place and be, after great hesitation on 514 part, allowed him to go and sent his daughter with him Haring allowed Dharala oven to sit in his ship the prince started on his return journey enjoying various kiods of pleasures in the sea Dharala became earious of that he (e prince's) prosperity and his good fortuno of obtainiug two very beautiful princesses in marriage Ho, therefre, did not get any sleep and wanted any how that all that property and two beatiful ladies should be his own Some foar of his friends asked him the reason of this dis oprest and he replied that it was das to romo mental anxiety and being a ked by them agaio As to what it was, he esplained to them bis mental desire Haring heard this three of them became greatly enraged at lum, called him a downright yıllain and said that he was not Dha yala but Death incarnate, and went away from bin The fourth who was a villain told Dhayals that ·10 APPFADIY I ho should not have revealed to those three persons that his mind's secret desire as they were turned his enemies, and added that he himself, howover, would whole-heartedly help him in carrying out that secret plan Then he adviecd Di avala to be more intimato with Shrifida and thus get his confidence so that he could be casily killed Dhavala, therefore, took him to be his greatest friend and asked him as to how bis desired object would be fulfilled flo said that having anglow persuaded the prince to climb the oppor-board of the ship which wa4 prepared for big ting with the pretext of showing him some curiosity and having then secretly cut off the ropes, they would throw him down into the ocean and then hue (ie Dhavala's) desired object would certainly bo fulfilled Then Dhayala acted accordingly and on a certain day ho enticed the princo to mount tlo upper-board under the pretext of slowing him some Curiosity, he humaelf r maining downwards and as soon as the prince did so that wicked friend of Dhirala cut off the ropes Then the prince who was soou falling down meditated upon the Mine Digz ties and at that very moment fell on the back of an alligator and on account of tho greatness of the Marapada and the power of the medicinal herb ho, ocated on the back of the alligator, safely reached the shore of Kupkura There he slept under 2 Champaka tree and when he got up he found himself belog surrounded by certain soldiers who were waiting upoo bum They with folded hands said — Va opala, the king of the city of Sthanapora has ordered as to day to look for a person whom we might find on the shore Bitting under a tree whoso shade would not be moving and ho has asked us to tako bim to him having made him slated on a horse We have found you to be exactly such a man and tl erefore, oh lord I please quickly ride the horse" The princo did so aod being surrounded by those soldiers came to a garden situated in the vicinity of Sthanapura The king also, came thero to receive him in the company of his ministers, and with great celebrations made the prince enter the city which was ficely soon ·BRIEF OUTLINES OF THE STOBY. decorated, and having honoured him by giving him food, clothes cte, lo spoko to him thuş “Formerly I asked a certain astrologer as to who woald be the husband of my daughter, and he had replied tl at ho, who, on the 10th of the bright balf of the month of Vais'shla, would be foond 111 the forest on the shore ecated ander a tre photo shtdo would not be moving, rould become her losland And to-day by good luck I bare found you thero in csactly tho samo condition Therefore, please coon marry my daughter Mladanamanjari and oblige Tlm the prince laving, consented to it, the range cremont was performed with frcat celebrations aru Shripada cnjoyed there in a palaco giren by the hing all kinds of pleasures and though the king offered him tho lordship of countries le did not accept at bat demanded only the office of a botel-leaf officer ( an officer who gives betel-learoa to the guests etc ) and the hung 21.0, an order to aptı ly him gave him even that minor office and allowed him to offer betel leares to highly respectablo persons In the meanwhile Dhiyalı and 113 viched friend becamo greatly pleased when tlo prince fell down in the ocean, but in order to win the minds of the pa-googers 10 feigned to moord aloud for tho lo s of lus master Hearing this Jadanascat and Hladanamanju" Leone Teatly bewildered, and fell down into 1 xwoon TIen Divas pretended to bo a good rap and con led tim that ho would always take caro of them At that therm became toch moro pained at Heart and ans, ccted that ho might be the wiched man to do that couldned ·12 APPENDIX I 3 and Pingala manifested themselves with maces 10 their bands Then appeared the Four-Doorkeepers Kumoda, Anjana, Vamana and cornadanta with clubs in their hands The goddess Chakres) warı also appeared with burning dalrus (wheels) in her binds and, accompanied by many gods and goddesses, uttered the following words "Ob you I catch this person who gave evıl advice to Dhavala, for he is the root of all evils Then at once the Ki'etrapāla caught him tied him to the mast with his face downwards, put dong in 1.13 mouth, and having cat him to proces throw them in the ten different quarters Greatly terrified nt this Dhayala concenled himself Dehioi the backs of Mandavasend and Madanamanjula and requested ti on to piotect him Then Chakreshwarı Deri said "Oh you, villain ! You are allowed to go alivo only, becauso you have sought protection of these two satees Then the goddess Chakreshwarı addressed the Iwo sales as follows Oh good ones I your husband will moet you with grout prosperity within a inonth, so do vot bo griovel at heart "Having uttered these words the goddess (hakresliwari throw on the nechs of Jadwaasen 1 an Vladanamanjos: two garlands foll. p excellont smell which were made up of tho flowers of tho Desire-selling tree and baking intimated them that by the power of those garlands t1 ey will not be acum by that wicked Dhavala, she dıcappeare! Tl en t1 090 treo good friends of Dharıla naked him to remember that bitter fruit of lus opil deed and instructed him not to do 9. & gap Dat nfter a fow days ha 1 clapsed, and while the ships TTCTO shiling on, Dhaval again thooglit in ) 19 mind the "It doo to ty merit (Punya) that tho mlamity 1 af patuod away and all this prosperity las fortunately Now if only these two lovely women would accept my offer of love I would bo quito Lappy " And when, haring thought so, ho sent his offers of lore to them throngh the modiam of his maid-sortant, things who were extremely coragod groally reproached tho 3 Income mino ·BRIEF OVIZINES OF THE STORT 13 him latter Still, however, Dhatala who 1725 grmtly infatdated by loro did not get any rest, and, therefore, od 8000 other day patting on the dress of a woman be who was blinded by passion, entered the abode of residencn of those two satues, but when he looked there, here and there, he did not eno them becapse on account of the power of those dirine garlands they wero pot visible to And while he was gropping there their femalo servants beat him like a car and drove him sway Tow the ships, thoogh thor were drive on a difforent footr, automatically camo to the shore of hankuga altor about # moath had paesed Now, when Dharala haying firet alighted trent to the royal palace with a present in hue band le found Shripala sitting by the side of tloking Rod the king with great respect made Shripula kimsell offer the brtei-leat to the merchant Shripala at once recognised him and the marchant oo seeing Shripala thought thus Is thi: Shripila or somebody 6140 exactly imcembling him?" and then whoo, Laring talked for sometime with the king ho left the ball, he asked the door kreprs as to who was that betcl-leaf officer They told him wll his account and having beard at Dhamla became moch aan sod thoogb: * Alag! whatever I do becomes rey reed in my case This Shripala instead of being dead has become the *00- D-law of this king and I have committed a great olence and I do not know what will be the result still, borerer, a courageous man like me choqld oot Fite ap courage Theo le rotarned to his residence, chokiss tbas, thero came to him Chandula songater with his family all of whom were well-Tereed in «9g70g, and when he did not give them 135 toner 33 to was pertarbed by his aanlety, the Chantad asked him whether he had become angry with them Dbarala took him ando sad asked him that to wonid grebis much wellh if he did op thing Is if be killed that $90 10-20 of the king The Chandia repued that there was 009 plas of billing him as his family etc Tere not boom he would tell the kng that he was Chintala, The 0 ·14 APPENDLX I. Ling would then kill him and thus hia (e Dhavala's) parpose would be accomplished Dhavala was greatly pleased with that his plan and at once gave him the ring on his fiugare which was worth oge crore Tho Chaniaha also, greatly plea ed, went together with his family, just drar the window of the king's palace and sang very beantıful songs The king was greatly pleased at that and agreed to give him whatever he demanded The Chandela said that he did not want any wealth bemese he had got much of it, but he wanted honour The king said that he made that his son-10-law, who tras as dear to him 29 life to give, to thomerer he bonoured, a befel-leat, and than he asked the prince to do the same to the Chandalas (le he asked him to give them the betel-leaves as a token of honouring then) While the prince was doing so an old Chapdula-somsp all of a sudden ran at the prince and having placed her hands roond his neck addressed him thaz Oh app! how are you bere, I lavo been able to gen yon after a long time, where were you vanderiog: I heard that you had gone to Bansadwipa, tell me how you came here from there ! Another woman said that be was her congo, a third that he was lier brother, aod a fourth that he vas her hasband's broiber and so on Then the Chiodala said to the krog that he was his younger brother who had gone away Amonesthere and that ber3use they rere not able to recognize him well from alar, he had ased that trick of bringing him near by asking for honour The king thought that hus family's polluted by that Tillain, the prince, and desired that be should be immediatels killed He also at once ordered out the astrologer to be broaght bound before him and asked him as to why he did not tell that that man pas Chantsla The aatrologer replied that he was not s Valanna (19 Clandala) but that he would certainly bocomo a Val amatangad spalt (1e the master of great elephants ne a enrereign king) The king, who understood the word meant in the phrase Mahamatonjädhspate in the sense of a Chantala and not in the seat of an Dame was ·BRIEF OUTLINES OF THE STORY, 13 elephant which the astrologer wanted to contcy, became greatly enraged at that and ordered that the autrologer and the prince should be killed Bat Jadaoimanjani who heard this forthwith cane there and asked her father not to do this uodurzeryag deed bocapse the noble family of the prince was known, she said, by h23 very "operhuman character at this the kıog asked the princo to Tereal his family whereapon the prince baving smiled a little, ironically and "Wise you are that you want to know the caste of the house-dweller after you have drunk water from him Having paced this storical remark tho prince further said, “Wake your army ready so that I may reveal to you my faunuils by my valoar, for revealing one's family by the tongue is chamefal for those who are noble born, or you may send for the two women who are in the ships of Dharala and if you want you may ask them about my family " Then the kids greatly atruck with wonder gent for the merrbaat Di arala and inquired of him about the matter, and then lits fare turned black the king ordered his best men to bring the two ladies They, having gone to the two priaceae, asked them to accompany then in order to reveal, they explained, the family of their husband They were greatly plea ed at this invitation of their lord, ac they thooght, and having climbed the palanquins came to the palacs of tho king, and there having seen their lord they became en raptared with joy Then, when, being asked by the king, Madanamanjasa revealed to him tle whole accannt of the princo's life, the kiog at once esclaimed with raptures that he was the son of his g1 ter, and being greatly pleased he showed «pecial honour to the prince, and being greatls enraged he ordered the Clandala and his family to be severely beaten Then the Chandils told the troth and resealed to the king the deceita practised by him on account of the iningne between him and Davala Therespon the king got Dharala to be bound :d handed him over to the police oácera But the prince, full of unparalleled compassion as he was, any how persuaded the blog to get both Dhavals and the Chantila mth his to be killed ·16 APIENDIX L family to be released Then the astrologer, being askedy explained the real meaning of the word Matangadktaridectes The king then having honoured him dismissed in, and made an apology to the prince, for he was the son of his sister and the busband of his danghter (and pots Clandāls) Then the king showed to the people the great difference between Dhavala, who practised evil upon the prince though he did him obligation, and the prince, who obliged Dhavala oven though the latter practised evil apon bim Bot in spite of that, the prince brought Dharala with great respect to his residence and offered him food and rest in the upper room of his palace But Dhavala, thera also, thought of again killing the prince and getting all his property and mye. With this aim in vion that great villain and sinner, with dagger in hand, ran towards the prince to kill him, but miesiog his footsteps he fell down on the ground from the seventh story of the palace, and being pierced in his bosom with his own dagger, that apuer soon breathed loo last. Thus faller from the seventh story be fell into the seventh bell (narata) place quite fit for him, for what place other than hell can be destined for great sinners like him? Then, when the people saw him in the morning an that condition they thought that certainly he post havo tried to roo at the price to kill him Alas ! they said, that there was no limit to his eril batare, for ke wanted to kill that very priace who frequently did bio great obligation But great as are the powers of great persons, they farther said, Dharala was caugit in hu oun Trap which he laid down for the prince and thus the biter but himnaelf The prace on his part deplored for a moment the unfortunate life of Dhavala, and performed his funeral ceremony Then handg offered to those three good Inends of Dharala tho mastery of the latter's property the prince enjoyed there, otho company of buss three wires, great celestial pleasures Maio

·APPENDIX-11.
Good Sayings in Sirīsirivalakahā,"
सिरिसिरिवालकहाए सुभासियवयणाई
(१) पदमभार
जारिसओ होइ गुरु तारिसओं होइ सीसगुणजोगो ॥१॥
विणयविवेयपसण्णमणु सीलमुनिम्मलदेहु ।
परमप्पडमेलावडउ पुण्णेहि लम्भइ पह ॥२॥
पायं पुवनिषद्धो संबंधो होइ जीवाणं ॥३॥
जंजेण जया जॉरिसमबनियं होइ कम्म मुहममुई ।
तारिस तया से संपज्जइ दोरियनिबद्धं ॥४॥
भवियच्चया सहावो दवाइया सहाइणो वा वि ।
पायं पुन्चोवज्जियकम्माणुगया फलं दिति ॥ ५ ॥
पुन्चकर्य मुकयं चिअ जीवाणं मुक्खकारणं होह।
दुकयं च कयं दुक्खाण कारण होइ निर्भत ॥ ६ ॥
न घरामुहि नौ नरवरेहि नौ बुद्धिसमिध्धेहि ।
का वि खनिजडिवो मुहामुद्दो कम्पपरिणामो ॥ ७ ॥

·Appendix II.
को कणयरयणमाल बंधइ कागस्स कमि ? ॥ ८॥
पढमं महिलाजम्मं केरिसयंत पि होइ जइ लोए ।
सोलविहुण नणं ता जाणह कंजिभं कुहिमं ॥९॥
सीलं चित्र महिलाणं विभूसणं मीलमेव सबस्स
सीलं जीवियसरिस सीलाउ न सुंदरं किं पि ॥ १० ॥
..साहूणं न कप्पए हु सावज ।
फहि किपि तिगिच्छ, विज्ज मंतं च तं च ॥ ११ ॥
माअपिअमुअसहोअरपमुद्दा वि कुणंति तं न उबयारं ।
जं निकारणकरुणापरो गुरू वुणइ जीगणं ॥ १२ ॥
न य ते करेइ माया, नेव पिया नेव वंधुवग्गो म ।
जबच्छल्लं सादम्मिआण मुस्सावओ कुणइ ॥ १३ ॥
अहो अणमा युट्टी मंजाया जणणिदंसणभो ॥१४॥
एमुचिम निणयम्मो जायजीवं च महसरणं ॥ १५ ॥
भवनाहयंमि अहवा ही ही मिनि संभवइ ? ॥ १६ ॥
नो देह कोई फरस विपरवं दुषसं च निको एमो ॥१७॥
निभयं चैत्र समज्जिअमुवमुना जंबुणा कम्मं ॥ १८ ॥

·Good Sayings in Sirisirivālakokā,
मा बहउ कोई गव्वं जं फिर कन्नं मए फर्य होइ।।
मुरवरकयं पि कज्ज कम्मबसा होइ विवरी ॥ १९ ॥
ते पत्यरमित्तकए हत्यंमि पसारियंमि सहस ति।
चडिओ अचिंतिओ चिय नृणं चिंतामणी एसो ॥ २० ॥
ताव चिय विसमत्तं नाव न धीरा पवनंति ॥ २१॥
(२) विईयभार
सत्यारफरामपुरिमा ॥ २२ ॥
जं पुण कोडी तयं कूडं ॥ २३ ॥
जुज्झति जभी लोए मरंति पचारिभा मुहडा ॥ २४ ॥
स्वयंमि कि कुणसि खारपक्खेवं ? ॥ २५ ।।
किं वा दहाणुवरि फोडयदाणकियं कुणसि ? ॥ २६ ॥
गेहागयं च सरणागयं च बद्धं च रोगपरिभूयं ।
नसतं 'कुटुं बाळयं च न इणति सप्पुरिसा ॥ २७ ॥
सचस्प वि संकिया पाचा ॥ २८ ॥- 7
ही केरिसमंतर तेसि ? ॥ २९ ॥

·Appendis II.
...........
को कणपरयणमाल बंधइ कागरस फैमि ॥८॥
पदमं महिलाजम्म केरिसयं तं पि होइ जइ लोए ।
सीलविहुण नृणं ता जाणह कजिअं कुहि ॥ ९ ॥
सीलं चित्र महिलाणं विभूसणं मीलमेव सव्वैस्सं ।
सीलं जीवियसरिस सीलाउ न सुंदरं किं पि॥१०॥
.साहूर्ण न फप्पए हु सावन ।
फहिउं कि पि तिगिच्छ, विज्ज मंतं च तंतं च ॥ ११ ॥
माअपिअसुअसहोअरपमुहा वि कुणंति तं न उवया।।
जं निकारणरुणापरो गुरू कुणइ जीवाणं ॥ १२ ॥
न य तं फरेइ माया, ने पिया नेव बंधुवग्गो ।
न वच्छलं साइम्मिआण मुस्सावओ कुणइ ॥ १३ ॥
अहो अणमा पुट्ठी मंजाया जणणिदसणओ ॥ १४ ॥
एमुचिम निणधम्मो जापनीयं च महसरणं ॥ १५ ॥
भवनादयंमि यहया ही ही किनि मंभाइ ? ॥ १६ ॥
नो दे कोई फरस विनरस दुपरां च निच्छो एमो ॥१७॥
निभयं चैव ममग्निममुवमुना अनुणा कम्मं ॥ १८ ॥

·Good Sayings in Siricirivālakahā. मा बहन कोइ गर्च ज फिर कज्ज मए फर्य होइ । सरवरकयं पि कज्ज कम्मवसा होइ विवरीअं ॥ १९ ॥ तं पत्थरमितकए इत्यंमि पसारियमि सहस ति । चडिओ अचिंतिओ चिय नृणं चिंतामणी एसो ॥ २० ॥ ताब चिय विसमतं जाव न धीरा पवनंति ॥ २१ ॥ (२) बिईयभार उवयारकरा हु सपरिसा ।। २२ ॥ नं पुण कोडी तयं कुहं ।। २३ ॥ जुझति जो लोए मरंति पञ्चारिआ मुहडा ।। २४ ।। खयंमि कि कुणसि खारपक्खवं ? ॥ २५ ॥ किं वा दहाणुवरि-फोडयदाणकियं कुणसि ? ॥ २६ । गेहागयं च सरणागयं च पद्धं च रोगपरिमूर्य । नसत बुई बालयं च न हणंति सपरिसा ॥ २७ ॥ समत्व वि संकिया पावा ॥ २८ ॥ ही केरिसमंतरं तेसि ? || २९ ।। + ·Appendix II. पोएण जणा जलहिं लेपिय पाति रपणदीवं तं ।' मह संजमेण मुणिणो संसार तरिय सिठाणं ॥३०॥ जेण फयविको चिय वणिणा चिंतामणि विति॥३१॥ देवो य चीयराओ नेवं रूसेइ कहवि ॥ ३ ॥ किस्रमतरेणं पडिबोहइ को वि कमलवणं ? ॥३३॥ ससिपंडलं विणा किं कुमुपवणुल्लासणं कुणह को वि? ॥३४॥ किं च वसंतेण विणा वणराई को वि मंडेइ ? ॥ ३५ ॥ फि सहकारेण विणा उग्याइ को वि कोइला ? ॥३६।। निअनामं पिहुण जपंति उत्तया ॥ ७ ॥ .सम्म धम्म फरेह जिणाडिय। ना छह कल्लाणं इहलोए वह य परलोए ॥३॥ पम्मो निणेहि कहियो तचनिगाराहणाममो रम्मो । सत्चविगं पुण मणियं देवो य गुरु य पम्मो य ॥ ३९ ॥ न त मुई दे पिया न माया में हिंति भीगाणि परिपाया -- सारजवयणकरणे विनिणहरे....गुरुदोस गरसेणं जीवाग किन संमगर ॥ ..... - - ·Good Sayings in Sırrıvāla kahā. इक्लिभो बि लोडो बलिओ सो पुण सदप्पकंदपो।' अखणुल्ल पवणसहिओ संतावइ कस्स नो हिययं ॥ ४३ ॥ . अमरस वि घणहरणं न जुन्नए उत्तमाण पुरिसाणं । जं पुण पहुणो उवयारिणो य तं दारुणविचागं ॥ ४४ ॥ इमरित्यीण वि संगो उत्तमपुरिसाण निन्दिओ लोए। जा सामिणीइ इच्छा सा तक्खयसिरमणिसरिच्छा ॥४५॥ समस्स वि कस्स-वि पाणदोहकरगं न जुन्जए लोए । जं सामिपाणहरणं तं नरयनिबंधणं नूगं ।। ४६ ॥ ...स्वयाराण कारिणो जे कुणति दोहमणं । दुजणजणेम तेर्सि नूण धुरि कीरए रेडा ॥ ४७ ॥ पछिणा कुदिकगईओ परछिदरया य भीसणा इसणा। पयपाणेण वि लाळयंतस्स मारंति दोजोहा ॥४८॥ पयडीयकृसीव्यंगा कयकड्डयमुहा य अवगणित्रणेहा । मलिणा कविणसहावा वाव न कुर्णति फस्स खला! ||४|| रिस मसति सविसं इसति में उन्नमिति मुर्यता। ते कस्स हदछिका दुजगमसगा मुहं दिति ? ॥ ५० ॥ जं जीवियाउ बहुम दिद्वं परं भगइ लोगो --

·........
Appendix II.
पुनमेव मूलं हि सुक्खणिं ॥ ६२ ।।
जो परमणीरमणिकलालसो होइ रागगहगहिओ।
जइ सो बुच्चई पुरिसो ता के खरकुक्कुरा भन्ने ? ॥ ५३ ।।
विद्धि ताण नराणं जे पररमणीण स्वमित्तेणं ।
सुहिया हणति सव्वं कुलजससग्गापवग्गमुई ।। ५४ ।।
कामपिपासाहिडिओ नवनिम्मलविवेओ।
.....सणं पि पावेइ नो मुक्ख ॥ ५५ ॥
...ही ही विहिविलसिएण विसमेण ।
जज करेमि कन्नं तं तं मे होइ विवरीयं ।। ५६ ॥
निकलविसए धीरेण समुज्जमो न मुत्तव्यो ।
जं सम्ममुज्जमताण पाणिणं संकए हु विही ॥ ५७ ।।
आयारेण वि नजइ कुलं ति लोए वि गिज्जए ॥ ५८॥
पाऊण पाणियं किर पच्छा पुच्छिन्नए गेहं ॥ ५९॥ .
अहो उत्तमाण नीयाणं केरिसमंतरयेयं अमिअविसाणं ॥६॥
........
अहो महप्पाण पाहप्पं ॥ ६१ ॥

·APPENDIX II.
Good Sayings in Sirisirivalakaha,
सिरिसिरिवालकहाए सुभासियक्यणाई
(१) पदमभार
जारिसभो होइ गुरु तारिसओ होइ सीसगुणजोगो ॥१॥
विणयविवेयपसण्णमणु सीलमुनिम्मलदेहु ।
परमप्पहमेलाबडउ पुण्णेहि लब्भइ एहू ।। २ ॥
पायं पुञ्चनिबद्धो संबंधो होइ जीवाणं ॥ ३ ॥
मं जेण जया जारिसमुवजिय होइ फम्म मुहममुह ।
तं तारिसं तया से संपज्जइ दोरियनिबद्धं ॥ ४ ॥
भविपन्चया सहावो दवाइया सहाइणो वा वि ।
पायं पुचोवज्जियाम्माणुगया फलं दिति ॥५॥
पुष्यकयं मुफय चिअ जीवाणं मुक्खकारणं होह।
दुकयं च कयं दुक्खाण कारणं होइ निम्भते ॥ ६ ॥
नरामुरेहि नो नरवहि नो बुद्धिसमिध्धेहिं ।
कर वि खरिनहितो मुहामहो कम्मपरिणामो ॥ ७ ॥

·Appendix II.
को कणयरयणमालं बंघइ कागस्स फैटमि ? ॥८॥
पदमं महिलाजन्म केरिसयं तं पि होइ जइ छोए ।
सीलविहुणं नूगं ता जाणह कंजिअं कुहिरं ॥९॥
सीलं चिअ महिलाणं विभूसण सीलमेच सव्यस्त
सीलं जीवियसरिसं सीलाउ न सुंदरं किं पि ॥ १० ॥
.....साहूर्ण न कप्पए हु सावनं ।
कहिउं कि पि तिगिच्छं, विज्ज मंतं च तंतं च ॥ ११ ॥
माअपिअमुअसहोअरपमुहा वि कुणंति तं न उवयारं ।
जं निकारणकरुणापरो गुरू कुणइ जीवाणं ॥ १२ ॥
न यतं करेइ माया, नेव पिया नेव बंधुबग्गो ।
जं वच्छल्लं साहम्मिआण मुस्सावओ कुणइ ॥ १३ ॥
अहो अणन्मा बुट्ठी मंजाया जणणिसणी ॥ १४ ॥
.
.
पमुशिम जिणधम्मो जायजीवं च महमरणं ॥ १५ ॥
भवनाढयंमि अहवा ही ही कि फिन मंभवइ ? ॥ १६ ॥
नो देइ कोइ कम्स वि मुखवं दुक्खं च निन्छओ एमो ॥१७॥
निभयं चैव ममन्जिअमुवभुजइ जनुणा 'कम्मं ॥ १८ ॥

·Good Sayings in Sirisirivālakahā.
मा वहर कोइ गन्य जकिर, कज्ज मए कर्य होइ।..
मुरवरकयं पि.कज कम्मवसा होइ विवरी* ॥ १९ ॥
तं पत्थरमित्तकर हत्यंमि पसारियमि सहस त्ति ।
चडिओ अचिंतिओ चिय.चूणं चिंतामणी एसो ॥ २० ॥
वाव चिय विसमत्तं जाव न धीरा पवनंति ॥ २१ ॥
(२) बिईयमार
..
3
उवयारकरा हु सपरिसा ।। २२ ।।
जं पुण कोडी तय कूई ॥ २३ ॥
जुझंति जओ लोए मरंति पञ्चारिआ मुहडा ।। २४ ।।
खयंमि कि कुणास खार पक्खेवं ? ॥२५॥
किं वा दट्टाणुवरि फोडयदाणकियं कुणसि ? ॥२६॥
गेहागयःच सरणागयं च बद्धं च रोगपरिभूयं ।
नसतं बुई चालयं च न हणंति सप्पुरिसा ॥ २७ ॥
समत्व वि संकिया-पावा ॥२८-11-..
ही केरिसमंतरं वेसि ? ॥२९॥

·Good Sayings in Siriirivālakabā. इकिल्लओ वि लोहो बलियो सो पुण सदपकंदप्पो। माणुल्य पर्वणसहिओ संतावर कस्स नो हियपं ।। ४३ ॥ अमरस विधणहरण न जुन्नए उत्तमाण पुरिसाणं । जं पुण पहुणो उवयारिणो य तं दारुणविवागं ।। ४४ ॥ इमरित्यीण वि संगो उत्तमपुरिसाण निन्दिो लोए । . मा सामिणीइ इच्छा सा तक्खयसिरमणिसरिच्छा ॥४५॥ अन्नस्स वि फस्सावि पाणदोहकरणं न मुज्जए लोए । में सामिपाणहरणं तं नरयनिबंधणं नूग ।। ४६ ॥ ...उवयाराण कारिणो जे कुणति दोहमणं । दुज्जगनणेमु तेसि नूग धुरि कीरए रेहा ॥ १७ ॥ मलिणा कुडिलगईओ परछिदरया य भीसणा उसणा। पयपाणेण वि लाळ पनस्स मारंति दोनोहा ।। ४८॥ पयडीयकुसीलपंगा कयाहुपमुहा य अवगणिमहा। मलिणा कठिणसहावा वा न कुर्णति फस्स खला ? ॥४९॥ विरसं मसति सविसं दसति जे छनमिति सुर्घता । ते कस्स पद्धग्दिा दुजमसणा मुई दिति । ॥५०॥ बहुभ दिदं पर भगइ कोमो॥५१॥ । .

·१ Appendix II. पोएण जणां जलहि धिय पाति रयणदीचे ते मह मंजमेण मुणिणो संसार तरिय सिवाणं ॥३०॥ जेण कविको चिय वणिणा चिंतामणि विति॥३१॥ देवो य वीयराओ ने रूसेइ कहवि ॥ ३२ ॥ किं मुरमतरेणं पडियोहइ को वि कमळवणं ? ॥ ३३ ॥ ससिमंडलं विणा किं कुमुयवणुल्लासणं कुणइ को वि? ॥३४॥ किं च वसंतेण विणा वणराई को वि मंडेइ ? ॥ ३५ ॥ कि सहकारेण विणा उग्याइ को वि कोइलाकंठं ? ॥३६॥ निमनाम पि हुण जंपति उत्तमा ॥ ३७ ॥ .सम्म धम्म करेह जिणकटियं । जइ वंछह कल्लाणं इहलोए नह य परलोए ॥ ३८ ॥ पम्मो निणेहि फहिओ तत्तनिगाराहणामभो रम्पो । सतिग पुण भणियं देवी य गुरु य धम्मो यं ॥ ३९ ॥ न तं सई देह पियों ने माया में टिति जीवाणिहरिपाया ॥४०॥ सारजदयणकरणे विनिणारे....गुरुदोंसो lion बोबसेणे जीवाणं किं न संमवा ॥ ४२ ॥ . .......... -- ·5 Good Sayings in Sirisirivālakahā. इकिल्लभो वि लोहो बलियो सो पुण सदष्पकंदपो । मखणुन परणसहिमओ संतावइ कस्म नो दिययं ॥ १३ ॥ ........ अनरस निघणहरण न जुनए उत्तमाण पुरिसाणं । मं पुण पहुणो उबयारिणो य तं दारुगविवागं ॥ ४ ॥ इसरित्यीण वि संगो उत्तमपुरिसाण निन्दिओं लोए। जा सामिणीइ इच्छा सा वक्खयसिरमणिसरिच्छा ॥ ५५ ॥ अमस्स वि कस्स वि पाणदोहकरगं न जुज्जए लोए । में सामिपागहरणं तं नरयनिधणं नूगं ॥ १६ ॥ स्त्रयाराण कारिणो जे कुणंति दोहमणं । दुजणनणेमु तेसि नूग धुरि कीरए रेडा ॥ ४७ ॥ मलिणा कुटिलगईओ परछिदरया य भीमणा उसणा पयपाणेण वि लाळ पतस्स मारंवि दोजोहा ॥४८॥ पपडीयासीव्यंगा कपकडपमुहा य अवगणिप्रणेहा । मलिणा फदिणसदाचा चावं न कुगंति कस्स खळा ॥१९॥ विरसं मसति सविसं इसति जे छन्नमिति मुयंता । के कस्स कछिया दुजगेमसगा मुह दिवि ॥५०॥ मं जीवियाउ बहु दिदं पतरं मगइ लोमो ॥५१ ।। -- M ·D Appendix II. पोएण जणां जकहि कंघिय पार्वति रयणदीवें तें । मह मंजमेण मुणिणो संसार तरिय सिवठाणं ॥३०॥ जेण कविको चिय वणिणा चिंतामणि विवि॥३१॥ देवो य वीयरामओ ने रूसेइ कहवि ॥ ३२ ॥ कि सूरमतरेणं पडिवोहइ को वि कमलवणं? ॥ ३३ ससिमंडलं विणा किं कुमुयवणुल्लासग कुणइ को वि? ॥३४॥ किच वसंवेण विणा वणराई को वि मैदेइ १॥३५॥ कि सहकारेण विणा उग्याइइ को वि कोइलाकंठं ? ॥३६॥ निअनाम पि हुण जपंति उत्तमा ।। ३७ ॥ .............. सम्मं धम्मं करेह जिणकडियं । मा वंछह कल्लाणं इहलोए तह य परलोए ॥३८॥ पम्मो निणेहि कहिओ तत्तनिगाराहणाममो रम्मो। सचनिगं पुण भणियं देवी य गुरु य पम्मो ॥ ३९ ॥ न त हर देइ पिया न माया में हिति जीवाणिा मरिपाया ॥४०॥ सावजवपणकरणे वि निणहरे....गुरुदोसो || गोरसेणं जीवाणं किं न संभवा १ ॥ ४२-11 - 1 ·Good Sayings in Sirisirivālakabā. इक्ल्लिो वि लोहो बलिओ सो पुण सदप्पकंदपो।। ममणुल्व पवणसहिओ संतावर कस्स नो दिययं ।। ४३ ॥ अमरंस वि घेणहरण न जुनए उत्तयाण पुरिसाणं । नं पुण पहुणो उक्यारिणो य तं दारुगविवागं ॥ ४४ ॥ इसरित्यीण वि संगो उत्तमपुरिसाणे निन्दियो लोए। . मा सामिणीइ इच्छा सा तक्खयसिरमणिसरिच्छा ॥४५॥ अनस्स वि फरस वि पाणंदोहफरणं न जुजए लोए । में सामिपाणहरणं तं नरयनिबंधणं नूग ॥ ४६॥ ........उवयाराण कारिणो जे कुणति दोहमणं । दुजणनणेमु तेसि नूग धुरि कीरए रेहा ॥ ४७ ॥ महिणा कुडिळगईओ परछिद्दरया य भीसणा इसणा। पयपाणेण वि लाळपंतस्स मारंति दोजोहा ।। ४८॥ पयडीयकुसीळपंगा कयकडपमुहा य अवगणिपणेहा । मलिणा कविणसहावा वावं न कुणंवि कस्स खळा ! ||४९|| विरसं भसंवि सविसं सति जे छन्नमिवि सुपंता । वे कस्स बदछिता दुजगमसगा मुहं दिवि ॥ ५० ॥ जं जीवियाउ पहुभ दि पवरं मगइ लोभो ॥५१॥ TI .

·6 . h ........ Appendix in. पुन्नमेव मूलं हि मुक्खाणं ॥ १२ ॥ जो परमणीरमणिकलालसो होइ रागंगहगहिओ। जइ सो वुचई पुरिमो ता के खरकुक्कुरा अन्ने ? ॥ ५३ ॥ विद्धि ताण नराण जे पररमणीण स्वमित्तणं । खुहिया इणति सव्वं कुटजससग्गापवग्गामुहं ॥ ५४ ।। ..फामपिपासाहिडिओ नवनिम्मलविवेओ। ................खणं पि पावेइ नो मुक्वं ॥ ५५ ॥ ही ही विहिविलसिएण विसमेण । जंज करेमि कजं तं तं मे होड धिवरीयं ।। ५६ ॥ निकलविसए धीरेण समुज्जयो न मुत्तव्यो। जं सम्ममुज्जमताण पाणिणं संकए हु विही ।। ५७ ।। आयारेण वि नजइ कुलं ति लोए वि गिज्जए ।। ५८॥ पाऊण पाणिय किर पच्छा पुच्छिन्नए गेहं ।। ५९ ।। अहो उत्तमाण नीयाण केरिसमंतरमेयं अमिअविसाणं च ॥६० अहो महण्याण माइप्पं ॥ ६१ ॥* . ......

·SOME OPINIONS ON PART I. The present edition is prepared by Mr. Chohshi with a Tiow to make the study of Amha-mãgulhi easy and popular for the beginnors, and it pleases mo much to state that ho has shown in his work a good grasp of Ardha- Mūgadlıi legendary and religious literature Ho has, in addition, given materials which enable the students to gather ' a goneral knowledgo of Jainism which serros in a way as a preliminary step for the furthor study of the studrnt in the subject at the B A. Examination. le lias dealt with almost all important techniquos and principles of Jain religion and philosophy, that occar in the text, or general lines, and the book, thoreforo, serves both tho purposes vir. an edition for the students and a sliort treatier on Jainiem giving its Oesenco in a nutshell for tho arorgo reader. Tho introduction is critical and scholarly and tho notes aro copious and lucid which togother with the translation make the understanding of tho text thoroughly intelligiblo Duo importanco has born giron to gratamatiral poculiaritio which is very cs«cntial for Andhr-Magalhi students. All important questions for examination parposes as also for gotting a gonoral knowledge krave boon fully discussed. In short, it is an excellent edition and I strongly recommend it to 111. K. V. Abhyankar, M. A., Prologsor of Sanskrit Ardha-Măgadhi, Gujarat Collogo : Ahmedabad.

·Sirisirivalabahi, * tathan I congratulate you on your editing and publishing Sırzirälahabi Part I, containing first 400 yerdes oxhoostire introduction translation, and critical explanatory, and grammatical poter" with tho chut nim of helping the anireraty stadents taking Ardlan-Värdhz 74 thnur Sorond Tanggage After lophang into tin hook I think you have performed your task creditnl lv und Trollander the circumsances in which you tinderinot to perform it and Il clips with parknowledge o Anha Mándly and with sont paljonronnd noysevernee, you will in able to undertake to edit and publish the remniminn nordion of til rory intrpreting and instructivo "Tt7 " in a marrondiend and scholntly way as expressed hy you in the preface of the first Part Theo 1« inderd n fant nnot lone frit need of editing and publishing important works of our Sacred Iterature in the modern eritocat me and the incloeng of Ardha Magadhi as , Karond Tanoange for students nepiring for an Arts degree hy our Tiniveraity goms A great way to encourage studentent that I irretora to direct their energy 10 that direction You Inre indeed done some vertice to the more of our farin Titemtorá by your premont anistonn, arvi I am for you an] stedents like you would heshile to do much moro moletantial work in that 410*0 If you can le placa ] 10 och circumstances at would enant le you to derato all your time and energy in that direction I think it is hugh time that Iceding magnates and thining instildhons of oor commanity should and realize the importance of *EXQ1106 tho ·Opinions. ܚܫ energy of such students and having it so directed by establishing decent and attractire Scholarships, Fellowships, Headerships and in other ways 1 am longing to see that day coming neares. Sarchandra P. Badami. (Sarat) Retired Jadge, Small Causo Court, Ahmedabad. (3) It gives me great pleasure to be able to say that your edition of the FARRAPCalent is really 4 moritorious Forb, eminently suited to meet all the requirements of the college student as well as of the general reader. The introduction contains almost every thing that & stadent onght to know about the author and the forh it-elf. The notes are copious and lucid And throw' quite a flood of light on many a kootty and difficult point of Jain Dogma, bringing its comprehension within the reach of tho average reader. The English translation too is literal and elegant and belps the onderstanding of the text to a pery great extent. M. V. Patwardhan, M. A, Professor of Sansknt & Ardha-Măgadhi Willingdon College : Sangli.

·" " " " " " " " " " ERRATA PREFACE Page, iii line 9 Read Oli for Oil Introduction. 2 line 4 Read Gautamasırami for Gutainasvami 2 18 समयगशान for म्यगवान 2 24 governors for gorerners 10 following for folving 7 26 Siddhachalrt for Siddhach 12 7 liked for in Text, 13 18 read मणो for 4011 10 फिपि 21 9 इंडपासिरणं दटासि 26 14 दिट्टो 27 8 ६१४ 80 13 पुहो 107 16 drop has the giren...but 38 18 read Farah for दिहम 9 दुट्टी Translation. 16 10 prepared Notca 21 21 read mütt for TUTTE 603 11 1 After inte red etc.disappy Trend Pk. for Sk. 138 402 518 9 पणया पपणा " दि " " " for perpa " " " " " " " "