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·INTRODUCTION Paumachariya is an ancient story poem coninining about 9000 verses in 118 chaptars. It gives a Jain version of the life history of Pauma by which name Rama is know: to the Jains, because the colour of his body resembled that of a blue lotus (pauma). The author seems to have read the great epic Ramayana and some other works on the life of Rania. He is very liard upon them when he refers to those works as कुसाथ and to their writers as कुकरणो. He charges them with making false statements and giving a perverted account of the life of Rama in various respects. So we find many changes by way of omissions, additions aud presentation of things in quite a different colour in the present work, from that in the Ramayana. The main object of writing this book seenis to be the propagation of Jainism by presenting facts and giving a true and faithful detail regarding the popular story of Rama. It is an admitted fact that stories make a greater and lasting appeal to the masses than the philosophical books. Mere preaching of ideals - has little effect. People require concrete things before thein to follow. For this reason, lives of

·2
grat rien bite always formed the subj vt
matter of many ? poem, story and drama The
popular story of Rama as dep cted in the Rama
yana had a great hold on the mind of people
Jains and Bauddhas realised this and wanted to
attract the people to their fold by guing
their own versions of the story Our book gives
the oldest versio 1 and the same is found again
in the বরষাব of বিগ and the বিবিয়াঙ্কা
Tetafi of Ta with very slighe changes
The Buddhist vers on of the Ramayara is found
in the दशरथनाता
As regards the authorship of the ri,
it is clears a ated in the last serses of the booh
tha fazat the pupl of forty of afirmat
and the grand pupl of oz composed + The
verses gre
नामायरिआ ससमयपरसमयगहियसम्भारा।
जियो य तस्य सीसा माइलकुल्यसनदियरा ॥
सीमेण ताम रदय राइवचरिय तु हरिधिमलेण ।
साऊण पुवगए नारायण्सारिवरियाई॥
Here he calls the book tirgafts although
11 17 he says, aga 935 1 But that
makes ro difíe ence in the course of the book
the author fraq 17tly refers to Rama as 93#
रामदय ard राय He also uses the word विमल
on many arasions ard includes t in the last

·3 verse of each chapter in 0:e way or the other. Again in the colophon, the last line reads: इइ नाइलबसदिणयरराहुसूरिपतीसेण महऐण पुबहरेण विम- लायरिएण चिरइयं सम्मतं पडमचरियं । So it is clear that fanget composed this work. But there have been four or five विमलसरिs. in various periods. One feast was the author of gatacari-one of the earliest non-canonical didactic poems. Sjt Haridas Shas. tri is of opinion that he is identical with the author of the Paumachariya, Tliis adinits of neither proof nor refutation. In the last verse, this author is called simply feaTaTa i, e." a teacher with white clothes. " His book is comm. ented upon by Devendra and Devendra and Manibhadra in 1373 A, D; and by Hemaprabha in 1243, V. S. There was another Vimala in 1212 V. S. whose pupil Chandrakirligani wrote the Siddhantavichara. In 1270 V. S; Vimala the pupil of Narachandra helped commentary on the Nyayakandali of Shridhara, Lastly, Viinalasuri the pupil of Vimalakirti worte the Upadeshashataka in 1793 V. S. None of these belonged to the arfiat. Moreover our author clearly gives the date.of the composition of the Paumachariya in the last versés, which if him in writing a ·4 true, 13 inch whice a thi Jatos of these pro is. The sene - पच्चर य पाससया दुसगाए तोगरिमसंशा । die fafegim 11 far paltas According to this, he composed the Moth in 539 1. V uhu muais 3 1. D. If we take 527 BC as the date of the nın apa of Mahavira and 63 A. D. if se accept Dr. Jacobis date. But the difficulty is that it was established in 93. A. D), according to the TT turamais. It started with HAAILE the pupil of S. 17 the preceptor of fans is called AIR IZURRR So our author cannot belong tu a ptal at least in the best lify years of the Fiturting of IT I ,. he must have ined alter 143 A D. l'hus 330 A. V. cconling to the sternent of the author himself cannot agree with 143 1, 1), which is the earliest date me can a sign the armzia to sinch he belongeul started in 93 A, D. Dr. Jacobi is inclined to put the work in a still latror period He points out a serse from TRUCO describing the planets by their Grech terms and issumes that Greek influence can not be traced in India before the 3rd clotury A. D. Owing to the occurence of ternis like dimira, runga and legna and the mention of ·5 Yavanas and Shakas, he thinks that the work can have originated in the second or third century A. D. at the earliest. In this case, we should have to assume that in the days of femaaf, 1106 527 B. C. but some later date was conside. red to be the time of Malavira's Nirvana. Dr, Leumann however, regards the date + A, D, to be incontestible, for there is no strong argument to disbelieve the date given by the author himsell. The assumption of Dr. Jacobi regarding the date of Greek influence itself may be wrong. Thus we may safely conclude that our author lived in 143 A, D, and carlier if it can be proved that it started before 93. A. D. Dr. Winternitz supports an early date by saying, • Is early as in the second half of the first century A.D. the Jain monk Vimalasuri, recast the Raina legend in his Prakrit poem the Paumachariya." Pandit Hargovindas is of opinion that Vinalasuri wrote the Paumachariya in the first century of Vikrama era. Dr. Keith holds a different view and writes." The Paumachariya of Vimalasuri, the oldest Vaharashtri epic is not before 300 A. D. and may be much later.". Considering the opinion of Dr. Jacobi regarding the grammar, language and style of the book when he says that it is atitten in a "Primitive Prakrit, not yet ·6 granmtcully refined and that it si easy tpic style one would be inch led to place the book much earl er We do not get any information about the life and works of the author but he must have been a great master of Prakrit poetry as can be seen fron this book, His style 13 simple and graceful and his descriptio is are clegant His poetry has a special charm about it It is so sweet and natural that all classes of readers are bound to find interest 10 it The work stands very high as a literary and didactic piece There are beautiful descript ions a id sarmons moral verses and prayer songs The language is pure Jaini Waharashtri and the pri icipal metre is Arya except in the last verse of each chapter The author tells us a popular story but his genius lies in the way 11 which he has done it It serves the purpose of a complete substituto for the great epic Ramayana, fitting in with the Jain traditioi He do-s not follow Valmiki in any way but puts him down as a liar Some of our author's explanations are very realistic Rakshasas are not man--eating denions but a race of Vidyadharas Ravana did not possess ten heads but he had a wonderful string of pearls round his neck and his face ·7 reflecterl nine times in then, Hence his epithet of Dasamuha. The monkeys too, were a race of Vidyadharis with the pictures of monkeys on their baige, banners and gates. He explains the origin of the sacrifice of animals and declares in the 11th chapter verses 75 to $1, that sacrificial acts should be interpreted in the spiritual sense, Passions and not animals are to be killed. The blessing to be expected is not heaven but liberation, The atmosphere in Valmiki's Ramayana is entirely Brahmanical, while there is the glorification of Jainism everywhere in this book. The kings are generally devoted to Jainism. They retire from the world in old age and become monks. The usual characteristic of the Jain writers to narrate past births with great wealth of details and to give stories within stories is not absent here. There are some remarkable changes from Valmiki's Ramayana. Sita is not born of earth but of queen Videha by king Janaka. Rama distinguishes himself by defeating the semi barbarians and not the demons who hindered sacrificial performance. Kaikeyi asks for one boon only. Dasharatha becomes a monk, There is no golden deer, Ravana has no previous grudge against Rama and Sita. He had taken a vow of not forcibly molesting ·5 to any woman Thi Story of the grlat bow 1> differuntly told Lakshmana recorers from the su oon by the touch of a princess called Vishalya Sura enters tire conuince people of her purity and the fire turns 1 ito Hiter hich threatens to floor the whole world but she checks at zad becomes a pun Thus, Vimala has brought about many chang s and in most cases he has given plausible explanations to convince the reader that his version of the story s gute real and reasonable, while that of the epic mostly fantastic Our laumacharaiya has probahly served as a model for all later ardaptations of he Rama lenye and ammonz the Jaars Ravishe na wrote his Padma Puran: in 678 1 D which according to Winterntez is merely slightly extended recension of the Paumachariya in Sanskrit agreeing with it in all essential pwots lhe same story is found the 68th Piran of the Uttara Purana, The 7th Panan of Hemachandri', Trishashtha- Shalaka-Pirsuha-Charitra is also called Janna Ramayana La tly, Derivijajul wrote a Kama chartra in prose in 1596 A D Bauddhas too have not been slow in giving their own version of Ramayana It is given in the Dashırıtha-Jataka which is probably based ·9. upon a Ran3-b.jila i. It is curious to note that Rama and Sita are shown as brother snd sister in it. The sister out of affection for her brother follows and serves him in his exile. It is perhaps meant to undermine the influence of the great epic and lower Rama and Sita in the eyes of people. In the Jaina version too, Bhamandala the brother of Sita who is kidnapped by a hostile god soon after his birth falls in love with Sita on seeing her picture in the garden. The Vidyadharas deniand Sita from Janaka and Rama saves the situation by bending and breaking the great bow Vaſjavatta. Bhamandala repents after some time for having unconsciously fallen in love with his own sister. The Dasharatla Jataka goes still further and mentions that Sita became Rama's wife after his return from the forest, This is most resolting. The rape of Sita and the war with Ravana are not found in the Buddhistic legend at all, In the present selection about the life of Rama (Pauma). The first chapter serves the purpose of a table of contents. In the ürst seven serses the poet pays respect to the twenty four Tirthankaras, great sages and heads of monks Then he humbly proposés to narrate the life of Pana' which can be fully we read nothing

·10
done by only a Keralı Then lihe other Prakrit
posts he writes about the nature of the good
and the wicked in this world But one cannot
please all at a time so poetry which contuns
ciernal charm must be written Then he poetically
describes the import 17ce of the vanous parts
of the body the cars head eses, teeth, nose
lips, tongue and mouth Then he restates that
the present composition is a brief narration of
the story of Palma wh ch was found in the
Sutras and which was first pre ched by Lord
Malaura In the long list of contents which
follow the principal ei ents and characters are
almost the same as wefnd them in the Ramayana
The end is interesting Sita becomes a nun and
goes to heaven Rama becomes a monk, gets
perlece knowledge and as Irberated Lakshmana
and Ravana go to hell and will be emancipated
The second chapter begins with the beautiful
descriptions of the country of Magaha the city of
Rayapura and king Seniya who ruled there
The descriptions are conventional Then the poet
describes the birth celebrations of Lord Mahavira
by gods on the Meru mountain He was born
of Tisala the wife of king Siddhartha in the
city of Kundaggama When he was thirty year
of age he became a monk and got perfect kao

·11 wledge and shining with the excellence of a Jina moved about on earth preaching true religion to the people. Indras with gods celebrated the EFF, prayed to him and coustructed the great assembly hall called FATECOT with its twelve divisions, which are described here. King Seniya attended that assembly and heard the sermon delivered by Lord Mahavira in Ardham.' agadhi. It is a long religious discourse in which the Jina explains the nature of life and nonlife, describes the substances in the world, sho. ws how we contract good or bad karmas, proves that there is misery in all the four existences, and cxhorts to make the best use of this human birth which alone provides for liberation. He tells us how and why creatures get a particular kind of life and lastly preaches the path of religion which leads to eternal bliss. Having heard the sermon, Seniya went home and pondered over what he had heard. His mind entertained some doubts and he asked them to the Jina in dreams. He could not understand how the Vanaras could kill the Rakshasas. He could not believe in the reports about Kumbhakarna and he could not even imagine that Indra could be deſeated by Ravana. He could have no faith in the poets who comp-

·12
osed the Rairayzja conta ug mins paradoxical
and inconsistent things So he decided to go to
the Jina and get his doub s soited
The third chap I beguils with his visit and
request to Gojama for renoung his doubts
The Grahara repied that his doubts rere true
because the poets had writte i rrany false things
in the Ramayana He further stated that a good
book should begin with good introduction in
the matter of space and time Thta follow some
verses which describe the shape and plan of
the unters I hu jambudwipa where human
bene rese is situated in the centre it is like
a round nurror in shape, encircled by the Salt
Ocean There is the great Meru mountain in
113 centre
Sex log
mo.qtain ranges divide
it in sier regions or shºtras Then there
is a further description of rivers and lakes
etc Time has itt elfect in some continents wh
in th other p-ople uc always happy Then
the poul duscribes the happy state of our Dhar
talshetra in the Susame US411!4 a, e when there
were ten desire-fulfilling trees Then we get
some goot verses on charity
The poct pere gives an account of the orgin
of hulagara3 and enumerates them upto Nabhi
#hose File Marudeti gave birth to the first

·13 his own Tirthankara Usabha. Gods of all four classes celebrated his birth, The Meru mountain and the birth coronation are described in difficult but interesting verses, Then follows the description of the people who knew no art, no science and lived upon the juice of sugar-cane. Usabha taught them every thing and the four castes based on different professions came into existence. .He had two daughters and hundred sons, Bharaha, Bahubali and others. Then at instance and by the request of gods he became a monk with four thousand followers and reestablished the faith. All his followers got tired of the hard and strict observance of monkhood and turned tapasas who eat fruits and put on bark garments. They cared not return to hou. sehold liſe on account of the fear of king Bharaha who succeeded his father Usabha. Then the poet gives an account of the origin of the fainilies of Vidyadharas which were started by Nami and Vinami by the favour of Indra. We get a description of their region in the last verses of the chapter, In the fourth chapter we are told that Usa. bha set out for, begging food according to rules, People did not know about -the rows of moks regariling possession. They offered beautiful ·dansels, horses, elephants, chariots, gems, ard ornaments to him but he had given up all attachment for worldly objects he could accept pure and lifeless food which was willingly offered while begging At last king Seyansa gave the juice of sugar-cane to him, Gods showered flow crs and wealth and praised his charity Usabha gol perfect krowledge by pure meditation and delivered a sermon (11 the great Samosar una He explained the religious duties of a monk and a houscholder He preached that religion brings happiness and srreligion brings misery. Then some became monks and some took the vows of householders. The assembly dispersed. Usabha got etghty four Ganaharas. Bharaha became a chakkahara and his Hundred brothers became monks Bahubali alone ruled over Takk hasila and defied the orders of Bharaha A battle took place Bahubali Bahubali proposed a duel. Bharaha agreed and they fought first with eyes. Bharaha was defeated in boring too, he was deſerted Being angry, he discharged the chakra but 10 went respectfully round Bahubali and returned At this Bahubali though triumphant got disgusted with the worldly life and renounced everything Bharaha offered the whole kingdona and requested him to enjoy it but he had beso ·15 me a monk in spirit, Bahubali got perfect knety. ledge and liberation. Then the author explains how Brahmins came into existence. It is interesting to note that KIEU has coine from HT E. This is the summary of the first four chapters of our text. The language is Jaina Maharashtrias distinguished from Ardhamagadhi of the canon and also from Maharashtri of works like Gaudavaho and Setubandha. The non-canonical books of the Shwetamabaras are written in it. This book is the oldest extant Prakrit epic poem. Hence the language seems to be of a primitive stage, Some of its peculiarities are:- (1) Absolutive used for the Infinitive and vice versa as in:-afausut (1-9) fag3.07 (4-1) # (4-51), 115707 (3–100) and ač (3-122). (2) Locative used for the Instrumental as in:- nie-(2-7), fsumhaut (3-155) & Fernance (3-30), (3) Uninflected forms as in:-1976% FORTIT etc. (1-7), 7 etc. (2-67) and argari (4-54). (4) Ablative for the Genitive as in: -CEE (4-39) (5) Slight influence of Sanskrit forms in words iike बद्धो and वियावडो. (7) There is a sprinkling of Deshya words like:- आभिट्ट-तशिल्ल-कडिल्ल-चडयर-चच्चिक& सवाल,

·CONTENTS.
Introduction
Pages
1 to YV
Text
1 to 49
Translation
Notes
49 to 101
102 to 135

·शाचार्य श्री विनयचन्द्र ज्ञान भण्डार
बाल भवन, चौड़ा रास्ता, जयपुर-३ (शक.)
1 ॐ अहम्।
। पउमचरियम् ।
। पढमो उद्देसो।
सिद्धसुरकिन्नरोरगदणुवइभुवणिन्दवन्दपरिमहियं ।
उसहं जिणवरवसहं अवसप्पिणिआइतित्थयरं ॥ २ ॥
अनियं विजियकसाय अपुणभवसंभवं भवविणासं ।
अभिनन्दणं च सुमई पउमाभं पउमसच्छाये ॥ २ ॥
तिजगुत्तमं सुपासं ससिप्पभं जिणवर कुसुमदन्तं ।
'अह सीयलं मुणिन्द सेयंस चेव वसुपुज्ज ।। ३ ।।
विमलं तहा अणन्तं धम्मं धम्मासयं जिणं सन्ति ।
कुन्यु कसायमहणं अरं जियारिं महाभागं ॥ ४ ॥
मल्लिं मलियभवोह मुणिसुन्नयसुव्वयं यिसनाहं ।
पउमस्स इमं चरियं जस्स य तित्ये समुप्पन्नं ॥५॥
नमि नेमि तह यः पास उरगमहाफणिमणीसु पन्जलिय ।
वीरं विलीणरयमलं तिहुयणपरिवन्दियं भयवं ॥ ६ ॥
अन्ने वि
जे . महारिसिगणहरअणगारलद्धमाहप्पे ।
मणवयणकायगुत्ते
सले सिरसा नमसामि ॥७॥

·पउमचरियम् नामावलियनिबद्ध आयरियपरपरागयं सव्व। वोच्छामि पउमचरिय अहाणुपुब्ि समासेण ॥ ८॥ को वण्णिऊण तीरद नीसेसं पउमचरियसैबन्छ । मोतूण केवलिमिण तिकालनाणे हवइ मस्स॥ ९॥ निणवरमुहाओ अत्यो जो पुचि निग्गयो बहुवियप्पो । सो गणहरेहि धरिउ सम्वेवामिणो य उवइट्ठो ॥ १० ॥ एवं परपराए परिहाणी पुनगन्य अस्थाण। नाऊण कालभाव न रूसियले बुहनणेण ॥ ११ ॥ अत्यय विसमसीला के वि नरा दोसगणतलिच्छा। तुट्ठा वि मुभणिएहिं एक पि गुण न गेण्हन्ति ॥ १२ ॥ सचन्नुभासियत्य भणन्ति कइणो महागमगुणेणे । किं वन्नसूइभिन्ने न रियह तन्तू महारयणे ॥ १३ ॥ एत्ये चिय परिसाए नराण चित्ताइ बहुप्रियप्पाइ । को मको घेत्तु जे पवणहयाई व पत्ताइ ॥ १४ ॥ नित्ययरेहि वि न कय एकमयं तिहुयणं सुयधरेहिं । अम्हारिसेहिं कि पुण कीरइ इह मन्दबुद्धीहि ॥ १५ ॥ जद विहु दुगाइपिओ लोगो बहुकूकवडमेहावी । तह भणामि संपइ सबुद्धिविवाणुसारेणं ।। १६ ।। देह रोगाणं जीयं तडिविलमियं पित्र अणिचं ! नारं करगुणासो माद य ससिसूरगहवर्क ॥ १७ ॥ विय ·पउमचरियम् ३ . अन्नं पुण तम्हा नरेण निययं महइमहापुरिसकित्तणुच्छाह। हियए च्चिय कायलं अत्ताणं वेयमाणेणं ॥ १८॥ ते नाम होन्ति कण्णा जे जिणवरसासणम्मि सुइपुण्णा । अन्ने विदूसगस्त व दारुमया चेव निम्मविया ॥ १९ ॥ ते चेव उत्तमङगं जं घुम्मइ वण्णणाइ सामन्ने । गुणरहियं नालियरकरंकयं चेव ॥ २० ॥ जिगदरिसणुज्जया विहु जे नयणा ते हवन्ति सुपसत्या । मिच्छत्तमइलिया पुण चित्तयरेणं व निम्मविया ॥ २१ ॥ जिगवरकहाणुरत्ता दन्ता ते होन्ति कन्तिसंजुत्ता । सेसा किलेसकन्ने जाया विहु वयणवन्धम्मि ॥ २२ ॥ किं नासियाए कीरइ बहुविहससुगन्वगन्धलुद्धाए । सुसुयत्थगन्धगन्धं जा न वि जाणेइ लोगम्मि ॥ २३ ॥ जे वि य सममुल्लावं भणन्ति ते उत्तमा इहं ओढा । अन्ने सुत्तजल्दया पट्टीसंबुक्कसमसरिसा ॥ २४ ॥ जा जाणइ समयरसं सा जीहा सुन्दरा हवइ लोए । दुव्वयणतिक्खधारा सेसा छुरियव्व नवघडिया ॥ २५ ॥ तं पि य हवइ पहाणं मुहकमलं जं गुणेसु तत्तिल्लं । अन्नं विलं व भण्णइ भरिय चिय दन्तकीडाणं ॥ २६ ॥ जो पढइ सुणइ पुरिसा सामण्णे उज्जमेइ सत्तीए । मो उत्तमो हु लोए अन्नो पुण सिप्पियकओव्व ॥ २७ ॥ Arum ·अन्ज ४ पउमचरियम् सम्बायरेण एवं पुरिसेण उन्झिउण मूढत्त । होयवं नयमइणा निणमासणभतिजुरेण ।। २८ ।। अह पउमचरियतुड़े वीरमहागयवरेण निम्मविए । भग्गे परंपराए वि यइकुअराण गमो ॥ २९ ॥ तह कवरगयमयगन्धलोलुओ महुयरो व मग्गेणं । पयदाणचिन्दुदिट्ठी अहमवि तेणं चिय पयट्टो ॥३०॥ सुताणुमारमरिसं रइयं गाहादि पायडफुडत्यं । विमलेण पउमचरिय सम्वेवेण निसामेह ॥३१॥ ठिइवंससमुप्पत्ती पत्याणरण लवकुसुप्पत्ती। निव्वाणमणेयभवा सत्त पुराणेत्थ अहिगारा ।। ३२ ।। पउमस्स घट्टियमिण कारणमिणमाहिगारसजुत्तं । तिसलासुरण भणियं सुसं संग्वाभो सुणह॥ ३३॥ वीरस्स पवरठाण विउलगिरीमत्यए मणभिराम । तह इन्दभूइकहियं सेणियरण्णम्स नीसेसं ॥ ३४ ॥ कुलगरवंसुप्पत्ती नीईए लोगकारणं उभमनिगनम्मणुभव अहिंसय मन्दरगिरिम्मि || ३५ ॥ उवएम चिय विविह लोगस्स य अतिनामण चेव । सामण्णकेवलुम्भव अदसयकुसुमोहबुद्धीओ ॥३६॥ सबसुरासुरमहियं निवाण परममोक्समाहप्प। भरहस्म बाहुबरिणो तह संगाम जहावत्तं ॥ ३७॥ चेव।

·पउमचरियम् जाईण य उप्पत्ती कुतित्थगणविविहवेसधारीणं । विजाहरवंसस्स य उप्पत्ती विजुदन्तस्स ॥ ३८ ॥ उवसग्गं पिय घोरं मुनिवरवसहस्स संजयन्तस्स । केवलनाणुप्पत्ती विज्ञाहरणं च धरणेणं ॥३९॥ अनियस्स य उप्पत्ती पुण्णधणसुहासुहं समोसरण । विज्जाहरस्स दिन्नं सरणं जह रक्खसिन्देणं ।। ४० ॥ दिन्नं रक्खसवइणा ठाणं च वरो जहा कुमारस्स । सगरस्स य उप्पत्ती दुक्ख सामण्णनिव्वाणं ।। ४१ ॥ अइकन्तमहारक्खो जन्मणविहवस्स कित्तणं चेव । तह रक्खसवंसस्स य पवत्तणं चेव नायव्वं ॥ ४२ ॥ वाणरकेऊण तहा वंसुप्पत्ती कमेण नायव्वा ॥ तडिकेसिस्स य चरियं उदहिकुमारेण सहियस्स ॥ ४३ ॥ किक्किन्धियन्वयाणं सिरिमालाखेयराण आगमणं । वहणं च विजयसीहस्स कोवणं असणिवेयम्स ।। ४४ ॥ अन्वयवहं पवेसो पायालंकारपुरवरे तझ्या । किक्किन्धपुरनिवेस महुगिरिउवरिं लंकागमगपवेसं सुकेसिपुत्ताण बलमहन्ताणं। निग्धायमरणहेऊ मालिस्स य संपयं वेयड्ढदक्खिणाए संढीए चकवालनयरम्मि । इन्दिरम य उप्पत्ती विम्जाहरसेडिसामित्तं ॥४७॥ मणभिरामं ॥ ४५ ॥ विउलं ॥ ४६॥ m ·६ परमचरियम् मालिस यर जुन्झे यसमगकुमारनम्मणुप्पती । पुसुमन्तवरन्नाणं सुमालिपुत्तरस ये पवेतं ॥४८॥ केकसिमहानोर्ग निदरिसर्ण तत्थ परभमुमिणाणं । जगणंच दहमुहम्म य विमासमुवासण पेव ॥ ४९॥ सोह माम्स अणादियम्म तह आगमे सुमान्द्रिसर । मन्दोयरीए सम्म पनाए निरिक्वर्ण घेव ॥५०॥ तह भाणुऊण्णपरियं कोई समणउन्म घेत्र । रस्समनासाण रण धणयम्स तबो य नायनो ॥११॥ दमुलकागमणं आलोयणपुच्छर्ण जिणवराण । हरिणस्म य परियं पुण्ण तह पावमहणं च ॥ ५२ ॥ गण मत्तमहागयभुवणालकारनामधेयसस । ठाण जम्मरस रद्ध रिस्वरयाइकिक्किन्धी ॥६३ ।। दहवयणदूसणाण पायालंकारपुरवरपवेस। धन्दोयरस्म विरहे अणुराहादुरवसंवत ॥ ५४॥ विराहियपुरे सुग्गीवसिरीसमागमे चेव । वालिस्स य पचन्ना खोह अवयनगस्त ॥ १६॥ सुग्गीवसुताराए लम्भ मरण च साहसगइरस । सनाने चिय परम वेयइद्गम दहमुहस्स ॥५६॥ अगरण्णसहसविरणाण ताण वेगजननासचा महुपुत्रभवरखाण वरम्भाए य अहिलासं ॥ १७ ॥ ते सो ·पउमचरियम् ७ को तह विजाणं चि य लम्भ महिन्दरायस्स लच्छिनासं च । दहमुहमन्दरगमणं पुणरवि य नियतणं चेव ॥ १८ ॥ अणगारमहरिसिस्स वि अणन्तविरियस्स केवलुप्पत्तो । रावणनियमगहणं हणुयस्स समुभवं चेव ॥ ५९॥ अठावयस्स उवरिं महिन्दपल्हायदरिसणसिणेहैं। पवणञ्जयस्स अञ्जणउज्झणं चेव ॥ ६० ॥ सिड व मुणिवरेणं हणुयपरभवसमूहसंवन्ध । सूई हणुरूहपुरे कया य पडिसुरनामेणं ॥ ६१ ॥ भूयाडवीए मन्झे पवणञ्जयखेयरम्स य निओगं । तह दरिसणूसवसुहं विञ्जाहरिअञ्जणाए. समं ॥ ६२ ॥ पवणजयपुत्तमहाबलस्स तह दारुणं रणं परमं । रन्जं दसाणणस्त जिणउस्सेहन्तरं चंव ॥ ३ ॥ बलकसवपडिसत्तण चद्वियं चक्कवट्टिपमुहाणं । दसरहरन्जुप्पत्ती केगइवरसंपय परमं ॥६५॥ इन्देण समं जुन्झं काऊण य गिण्यिं दहमुहेणं । संवेगसमावन्नो नरबई दिक्वं समणुपत्तो ॥६५ ।। रामस्स लक्खणस्स य भरहस्स य तह य सत्तुनिहणस्स । उप्पत्ती सीयाए विदेह तह मोगसंबन्वं ॥ ६६ ॥ नारयसीयालिहणं दुण सहायरस मूढत्तं । कन्नासयवरत्थं उप्पत्ती चावरयणास ।। ६७ ॥ य

·८
पउमरियम्
दसरहनिवस्स दिक्स पासे मुणिसम्बभूयसरणस्स ।
वगयभवाण
समागम व सीयाए ॥१८॥
केगवरस्त लम्भ रन्ज मरहस्स परममाहप्प।
तह लक्षणो य रामो साया य गया विदेसम्म ॥ १९ ॥
तह वन्नकाणनरवइविडिय वरकुमारिलम्भ च ।
पसिकाररद्दई विमोयण वालिसिसस ॥७॥
अम्णुग्गामासन्ने रामपुरिनिवेमण परमरम्म ।
दणमालासनीय अइविरियसमुन्नई चेव ॥१॥
लामो नियपउमाए कुलदेसविहूसणाण उपसण।
वसगिरिमत्मभोदरि निणहरकरण च
रामेण || ७२॥
दण दाणविभव नडाउणो नियमलद्धमाप्प ।
नागरहारोह चिय सबुफनिवायण क्षेत्र ॥७३॥
काइपुनागमण खरदूमणविमाई
परमर ।
सीयाहरणनिमित्त सोग चिय रामदेवस्स ॥ ७ ॥
सिन्ध तिराहियस्स य आगमण दुमणस य यह च ।
रयणनडिदिन्ननासं सुग्गीवसमागम
व ॥ ७९ ॥
साहसगइस्स य वह सीयापडित्तिकारण हम्म ।
मिलण विहीसणेणं विन्नावसिसपत्नी
तह कुम्भयण्णइन्दइ मुयपास बन्धणे
परमें।
सरवणमत्तिपहार तह य विमलागम घेर ॥ ७७ ॥

·पउमचरियम् वत्तं। दहमुहपवेसणं चिय भवणं निगसन्तिसामिनाहस्स। तह पाडिहेरगमणं लङ्काए पवेसणं चेव ॥ ७८ ॥ चक्कुप्पत्ती तह लक्खणस्स दहमुहविवायणं चेव । वरजुवईण पलावं आगमणं चंव केवलिणो ॥ ७९ ॥ इन्दइपमुहाण तहा दिक्खा सीयासमागम नारयलङ्कागमणं साएयपुरीपवेसं पुन्वभवाण य चरियं भरहगयाणं जहा समक्वायं । भरहस्स य पन्चज्जा ठविओ च्चिय लक्षणो रज्जे ॥ १ ॥ लद्धा मणोरमा विय सिरिवच्छालीढदेहधारिस्स । मरणं च समावन्नं सुमहल्लवणस्स संगामे ॥ २ ॥ महुरापुरिदेसस्स य उवसग्गविणासणं जणवयरस । सत्तरिसीण उवत्ती सीयानिवासणं अह वज्जनवनरवइ दिठ्ठा सीया लवंकुसुप्पत्ती। जेऊण नरवरिन्दे पियरेण समं क्यं जुझं ॥ ८४ ॥ सयलनणभूसणाणं नाणुप्पत्ती सुराण आगमणं। वत्तं पाडिहेरं सीयाए भीसणभवोहं ॥ ५ ॥ घोरं तवोविहाणं सयंवरे खोहं । दिक्खा य कुमाराणं भामण्डलदुग्गई चेव ॥ ८६ ॥ हणुयस्स य पन्वज्जा लक्खणपरलोगगमणहेउम्मि । लवणंकुसाण य तवो गमपलावं च सोगं च ॥ ८७ ॥ चेव ॥ ८३ ॥ कयन्तवयणे . 4 ·पउमचरियम पुन्नमवदेवजणिय दिक्ख चिय राघवस्स निगन्य । केवलनाणुप्पत्ती तहेव निवाणगमण सब पि एवमेय मुणन्तु इह सजणा य मन्झन्था। सिद्धिपह संपत्त विमलेण भावण ।। ८९॥ एवं अमरामदेवचरिय वीरेण सिई पुरा पच्छा उत्तमसाहवेहि धरिय लोगस्स उभासिये। एकाह विमलेण पायइपुर गाहानिबद्ध क्यं । सुत्तन्य निसुणन्तु सपद महापुणं पविभक्तरं ॥९॥ ॥ इति पउमचरिए सुविहाणो नाम उदेसो समतो ॥ बीओ उद्देसो ह नदीवदी दग्विणभरहे महन्नगुणालियो। नगरागरमण्डिओ रम्मा ॥१॥ गामपुरखेडकबडमडम्बाणीमुहेसु परिक्ण्णिी। गोमहिसिवलवपुण्णो धणनिहनिरुद्धसीमाहो ॥२॥ स याहमेविगहषाको वियपमुमुद्धनगनिवहो। मणितणगायणमोमियबहुधन्नमहन्तकोशरो देमम्मि तम्मि लोगो विन्नाणतियाखणो असुरुवो। पविकन्तितो अहिय धम्मुन्नुयमई भो ॥४॥ नहनछत्तरहनिमूनचनीयसहालगे। नागाहारपमाहिामुन्नाविशनपहियनगो मगहा नाम नगाओ

·पउमचरियम्
নাম
अहियं वीवाहूसववियावडो गन्धकुसुमतत्तिल्लो
बहुपाणखाणभोयण अणवरयं वडिढउच्छाहो ॥६॥
पुक्खरणीसु सरेसु य उजाणेसु य समन्तओ रम्मो ।
परचकमारितक्करदुभिक्खविवन्जिओ मुइओ ॥ ७ ॥
तत्स बहुमझदेसे पायारुभडविसालपरिवेढं ।
नयरं चिय पोराणं रायपुरं नामेण ॥८॥
वरभवणतुणतोरणधवलट्टालयकलङ्कपरिमुक्कं
फलिहासु संपउत्तं कविसीसयविरइयाभायं ॥९॥
बहुभण्डसारगल्यं जलथलयसमिद्धरयणभरियघरं ।
नाणादेससमागयवणियजणुल्लावसद्दालं
॥ १०॥
भवणङ्गणच्चणेसु य मरगयमाणिककिरणकन्चुरियं ।।
अगुरुयतुरुवचन्दणजणवयपरिभोयसुसुयन्वं ॥ ११ ॥
चेझ्यघरेहि रम्मं आरामुज्जाणकाणणसमिद्धं
सरसरसिवाविवप्पिणसएस अइमणहरालोवं ॥ १२ ॥
चच्चरचटक्कमणहरपेच्छणयमहन्तमहुरनिग्धोसं
पण्डियजणसुसमिद्धं अक़खलियचरित्तवहुसत्थं
किं जंपिएण बहुणा तं नयरं
गुणसहस्सआवासं।
अमरपुरस्स य सोहं धेतूण व होन्ज निम्मवियं
एवंविहे य नयरे वसइ निवो तत्थ सेणिओ नाम ।
नरवाणेहि जत्तो वेसमणो
चेव पच्चक्खो 1॥ १५ ॥

·परमवरियम् ममरनिमनिद्धासो वियप्सियनरपउमसरिसमुहसोहो । घणपणकदिणरतन्धो थोरन्नयदीहभाहजुभो ॥ १६ ॥ वित्यिण्णपिहलवच्छो करयलसमगिन्ना लियतणुमन्झो। मयरायसरिसडियर ममहियवरहत्यिहत्योत ॥१७॥ कुम्भारमारुनल्णो सोवणियपनी व दिपन्ती। चन्दा व्व मोमवयणो सलिलनिही चेव गम्मीरी ॥१८॥ त ननिय जैन याणइ नारन्ददिन्नाणनाणमाहप्प । सम्मतरबुद्धी गुरुदेश्यपूपणममत्यो विविहकलागमसलगे वि माणको तम्स वरनरिन्दम्म । सुनिः पि भण्णमाणो गुणाण अन्त न पाविजा ॥२०॥ अपत्य भरहवास कुण्डगाम पुरै गुणसमिद्ध । तत्य य नरिन्दवसही मिद्धत्यो भाम नामेण ॥२१॥ तस्म य बहुगुणकलिया भन्ना तिलमि स्वसपना । ती गम्मि निणो आयाओ परिमममयग्मि ॥२२॥ आसणकपण सुरा मुणिरुण निर्णमरे समुमन्न । मध्ये वि मालिया परिओसुम्मिन्नरोमन्चा ॥२३॥ गन्धोदयवारिवरिसण काउ। घेण निगवरिन्द मन्दामिहरम संपत्ता ॥ २४ ॥ टविजण पादुक्भ्य सन्मए मीहासणे मणिनिचिये । अमिमिश्चन्ति मुग्गि खीगहिवारिकरसी ॥२५॥ आगन्तुण य नयाँ

·पउमचरियम
आकम्पिओ य जेणं मेरू
अङ्गुट्टएण लीलाए।
तेणेद्द महावीरो
महावीरो नाम सि कयं सुरिन्देहि ॥ २६ ॥
नमिऊण जिणवरिन्दं थोउण पयाहिणं च काऊणं ।
पुणरवि माउसयासे टवेन्ति देवा तिलोयगुरुं ॥ २७ ॥
सुरवइदिन्नाहारो अङ्गुट्ठयअमयलेवलेहेणं।
उम्मुक्बालभावो तीसवरिसो
जिणो जाओ ॥२८॥
अह अन्नया कयाई संवेगपगे निगो मुणियदोसो ।
लोगन्तियपरिकिष्णो पव्वज्जमुवागओ वीरो ॥२९॥
अह अटुकम्मरहियस्स तस्स आणोवओगजुत्तस्स ।
सयलनगुज्जोयगरं केवलनाणं समुप्पन्नं ॥३०॥
रुहिरं खीरसवण्णं मलसेयविवन्जियं सुरभिगन्वं ।
देहं सलक्खणगुणं रविप्पमं चेव अइविमलं ॥ ३१ ॥
नयणा फन्दणरहिया नहकेसा वट्ठिया य निद्धा य ।
जोयणसमं समन्ता मारी विवन्जिओ
जत्तो ठवेइ चलणे तत्तो
जायन्ति सहसपत्ता
फलभरनमिया य दुमा साससमिद्धा मही होइ ॥ ३३ ॥
आयरिससमा धरणी जायइ इह अद्धमागही वाणी ।
सरए व निम्मलाओ दिसाओ रयरेणुरहियाओ ॥ ३४ ॥
ठायइ जत्थ जिणिन्दो तत्थ य सीहासणं रयणचित्तं ।।
जोयणघोसमणहरं दुन्दुहि सुरकुसुमबुठ्ठी य ॥ ३५ ॥
देसो ॥ ३२ ॥

·परावण वरमो परमचरियम् एवं मो मुणिमहो अनुमापारिहापरियरिओ। विहग्इ दिगठमाण बहिनी मवियकमाई ॥१६॥ अगमविदहमतिमी गाणहरसयरमपरिवागे । हिनो चिय परो विधि महावारी नाउण देवराया विउलमहागिरिवर निगरिन् । हिमगिरिमिहरम्स सयस ॥३॥ मिन्दूररइपकुम्म विरड्यनक्सप्तमाल्क्यसर पश्चावनिध्यम गण्डपभिन्नमयलेह गुमुगुमुगुमन्नमहुयानिलीणमयमुरक्षिामियमुपन्ध परचदलकणचाम वाउद्धवन्नधयमाल सामाणियपरिरिष्णा अच्छरमुयमापामाइप्यो। सचमुरासुरसहिओ विनर आओ इन्टा ॥४१॥ दळूण निगरिन्ट करयल पल करीय सीमम्मि । सो पदमणलो योग्ण निग ममाढतो ॥ ४२ ॥ मोल्पयारतिमिरे सुत्त चिय सयजीव यमिण । स्वकिणदिवायर तमेव उनाड्य विमल ॥ ४३ ।। समारमवममुद्दे मेगमहासलिलबीइसपहे। महायम सतारो पत्रियवणियाण ॥ ४५ ॥ समारस्वडिटे सनोविमोन्मताले। कुपसगवाण तुम सत्याहो नाह उम्पन्नो ॥१५॥ पोओ तुम

·पउमचरियम्
१५
तुह नाह को समत्थो सन्भूयगुणाण कुणइ परिसंखा ।
सुइरम्मि भण्णमाणा अवि वाससहस्सकोडीहिं ॥ ४६ ॥
थोऊण देवराया अन्ने वि चउविहा सुरनिकाया ।
भावेण कयपणामा उवविट्ठा सन्निवेसेसु ॥ ४७ ॥
मगहाहिवो वि राया दद्रूण सुरागमं जिणसगासे ।
भडचडयरेण महया तो रायपुराओ नीहरिओ ॥ ४८ ॥
पत्तो य तमुद्देसं मत्तमहागयवराओ उत्तिण्णो ।
थोऊण जिणवरिन्दं
जिणवरिन्दं उवविट्ठो मगहसामन्तो ॥ ४९ ।।
पुलविणिम्मियभागं जोयणपरिवेढमण्डलामोयं ।
पायारतिउणमणिमयगोउरवित्थिण्णकयसोहं
॥ ५० ॥
अह दोष्णि य वक्खारा अट्ठमहाधयवडायसंजुत्ता।
अट्ठ नाडयाई दारे दारे य
नच्चन्ति ॥ ११ ॥
सोलस वरवावीओ कमलुप्पलविमलसलिलपुण्णाओ ।
चउसु वि दिसासु मज्झे हवन्ति चत्तारि चत्तारि ॥ १२ ॥
भयवं पि तिहुयणगुरू विचित्तसीहासणे सुहनिविट्ठो ।
छत्ताइछत्तचामरअसोगभामण्डलसणाहो
॥ ५३ ॥
एवंविहम्मि तत्तो
सुरवरमेलीण जणसमूहम्मि ।
पत्तेय पत्तेयं वक्खारं कित्तइस्सामि ॥ ५४ ॥
पढमम्मि य वक्खारे परिसा निग्गन्थमहरिसीणं तु ।
तयणन्तरं पि वीए सोहम्माइसुरवहूणं ॥ ५५ ॥

·पउमचरियम्
तयम्मि य वखारे परिसा अन्नाण गुणमहन्तीण ।
सत्तो परतु नियमा नोइसकन्नाण परिसा य ।। ५६ ॥
वन्तरवण तत्ता परिसा उण भवणवासियवटूण ।
ततो पर तु नियमा
जोइमियाण सुरवराण ॥ ५७ ॥
वन्तरमवणिन्ाण वक्खारसु य हवन्नि परिसाओ ।
सोहम्माईण तओ देवाण कप्पवासीण ॥८॥
अवरम्मि य वखार परिसा मणुयाण नरवरिन्दाण।
होइ निरिक्खाण पुणो परिसा पुन्नुत्तरे भागे ।। ५९ ॥
एवं पसन्नचिते सुरवरमेलीण पत्भिवसमूहे।
पुच्छइ घम्माधम्म तित्थयर गोयमो नमिउ ॥१०॥
तो अद्धमागहीए भासाए मदनीवहियनणण ।
जहरगम्भीररवो कहे
धम्म
निणवरिन्दो ॥११॥
दव च होइ दुविह जीवानीवा तहेव नायब्ध ।
जीवा हन्ति दुविहा मिद्धा संसारवन्ता य ॥ १२ ॥
जे होन्नि सिद्धनीता ताण अगन्तं सुह अगोकमिय।
भक्खयमयलमणन्न सया बाहपरिमुक ॥ ६३ ॥
तत्म य ससारत्या दुविहा तम थारा मुणेयन्वा ।
उभए वि हुन्ति दुविहा पन्नत्ता तह अनसा ॥ १४ ॥
पुदविजडमाणमास्यवणस्सई चेत्र यारा भणिया ।
येइन्दियाइ जाव उ दुविहासा सन्नि इयरे य ॥ ६ ॥

·पउमचरियम् १७ जं तं अजीवदल्लं धम्माधम्माइभेयभिन्न च। भव्वाण सिद्धिगमणं तं विवरीयं अभन्वाणं ।। ६६ ।। मिच्छत्तनोगपच्चय तह य कसाएसु लेससहिएस । एएसु चेव जीवो वन्धइ असुहं सया कम्मं ॥ ६७ ॥ नाणेण दंसणेण य चारित्ततवण सम्मसहिएणं । मणवयणकायगुत्तो अजिणइ अणन्तयं पुष्णं ।। ६८ ॥ अट्टविहभेयभिन्न कम्मं संखेवओ समक्खायं । वन्झन्ति य मुच्चन्ति य जीवा परिणामजोगेणं ॥ ६९ ॥ संसारपवन्नाणं जीवाण विसयसङगमूढाणं । जे होइ तक्खणसुहं तं पुण दुक्खं अगेगविहं ॥ ७० ॥ जाव य निमिसपमाणो कालो वच्चेज नरयलोगम्मि । तावं चिय नत्थि सुहं जीवाणं पावकम्माणं ॥ ७१ ॥ दमणेसु ताडणेसु य बन्धणनिभच्छणाइड्रोसेसु । दुक्खं तिरिक्खनीवा अणुहवमाणा य अच्छन्ति ॥ ७२ ॥ संजोगविप्पओगे लाहालाहे रागदोसेसु । मणुयाण हवइ दुक्खं सारीरं सारीरं माणसं चेव ॥ ७३ ॥ अप्पिड्डियदेवाण वि दुगुण महिड्डिए सुरसमूहे । जं उप्पज्जइ दुक्खं तत्तो गुरुयं चवणकाले ॥ ७४ ॥ एयारिसम्मि घोरे संसारे चाउरङ्गमग्गम्मि । टुक्खेहि नवरि जीवो भट्ठो मंणुयत्तणं 'लहइ ।। ७५ ॥ य ·१८ पउमरियम् रहे वि माणुमत्ते सबराकुलेमु मन् विभवेस् । उत्तमकुलमि दुषस उप्पत्ती होइ जीवम्म || ७६ ॥ उम्पन्नो विहु मुकुले वामणपहिरन्धमूयकुणिग्दुनो। दुक्खहि लह नी नीरोगपचिन्द्रिय सव्वाण सुदराण लढे वि समागमे अपुण्णस्स । न इविन धम्मबुद्धी मूढस्स उ लोभमोहेण ॥ ८ ॥ उत्पन्ना वि य बुद्धी धम्मस्वरि बुधमहम्मेह । तह विय पुण भामिजद न लहइ निणदेसिय धम्म ।। ७९ ॥ लगुण माणुसत नस्स न धम्मे सया हाइ चित । तस्म किर करयलल्य अमय नट्ठ चिय नरस्स ॥ ८ ॥ क इत्थ धीरपुरिसा चारित्त गिहिऊण भावेण । अखण्डियचारित्ता जाव ठिया उत्समम्मि ।। ८१॥ अन्ने पुणो विदेई वीस निणकारणाइ मावेउ । नलोकरलोभणर अणन्तसोरस समज्जन्ति ।। ८२॥ अन्ने तर्व विगिट्ठ कार्ड थोवावसेसससारा । दो तिणि भवे गन्तु निव्वाणमणुत्तरमुवन्ति ।। ८३ ॥ काऊण तरभुयार आराह्यि घीवलेण कालगया । ते होन्ति वरअणुत्तरविमाणवाससु अहमिन्दा ।। ८४ ॥ तत्तो चुया समाणा हलहाचकहरमोगरिद्धीओ। भोवूण सुचिरकाल धम्म काउण सिझन्ति ।। ८६॥

·अन्ने।
पउमचरियम्
१९
घेतूण समणधम्म धोरपरीसहपराइया
भजन्ति संजमाओ सेवन्ति अणुव्वयाणि पुणो ॥ ८६ ॥
तुट्ठा इवन्ति अन्ने दरिसणमेत्तेण जिणवरिन्दाणं ।
पच्चक्खाणनिवित्तिं न वि ते सुविणे वि गेण्हन्ति ॥ ८७ ॥
मिच्छत्तमोहियमई निस्सीला निव्वया गिहारम्भे ।
पविसन्ति महाघोरं संगाम विसयरसलोला ॥ ८ ॥
अन्ने वि करिसणाई वावारा विविहजन्तुसंवाधा।
काऊण जन्ति नरयं
नत्यं तिब्वमहावेयणं घोरं ॥ ८९ ॥
मायाकुडिलसहावा कूडतुलाकूडमाणववहारा ।
धम्मं असदहन्ता
असद्दहन्ता तिरिक्खजोणी उवणमन्ति ॥ ९० ॥
उज्जुयधम्मायारा तणुयकसाया सहावभद्दा य।
मन्झिमगुणेहि जुत्ता लहन्ति ते माणुसं जम्मं ।। ९१ ॥
अणुवयमहत्वएहि य बालतवेण य हन्ति संजुत्ता।
देवलोए देवा परिणामजोगेणं ।। ९२ ॥
दसणनाणचरित्ते
सुद्धा
अन्नोन्नकरणजोएसु।
देहे वि निरवयक्खा सिद्धि पावेन्ति धुयकम्मा ॥ ९३ ॥
तं अक्खयं अणन्तं अन्वाबाहं सिवं परमसोक्ख ।
पावन्ति समणसीहा कम्मट्ठविवज्जिया
चउगइमहासमुद्दे जीवा घोलन्ति कम्मपडिवद्धा ।
न य उत्तरेज केई मोतुं निणधम्मवोहित्थं ॥ ९५ ॥
ते होन्ति
मोक्खं ॥ ९४ ॥

·न हविज
पउमचरियम्
लद्धे नि माणुमने सबराइलेस मन्त्रविभवे ।
उसमामि दुफ्त उपती होइ जीवस्म ।। ७६।।
उपनो वि मुकुले वामणवहिरन्धमूयकुणिग्युनो ।
दुक्खेहि रह जीतो नीरोगपश्चिन्दिय रूवं ॥ ७७ ॥
सव्वाण सुदराण लद्वे वि समागमे अपुण्णस्स ।
घमबुद्वी मृदस्स
उ लोभमोहण || ७८॥
उत्पन्ना वि य बुद्धी धम्मस्तारि कुधम्मम्मम् ।
तह बिय पुण मामिजद न लहह निणदेसियं यम ॥ ७९ ॥
लदूण माणुसत मम्स न घन्म सया हसइ चित्त ।
तस्स किर रियलथं अमय नट्ठ चिय नरस ॥ ८ ॥
के इत्थ धीरपुरिसा चारितं गिहिण भावेण ।
अखण्डियचारिता भाव ठिया उत्तमम्मि ।। ८१ ॥
अन्ने पुणो वि केई वीस जिणकारणाई भावेउ ।
तेलोकसोभणकर अगन्तसोर्ख समजन्ति ।। ८२॥
अन्ने तव विगिट्ठ काउ योवावसेससप्तारा।
दो तिण्णि भवे
गन्तु निलाणमणुत्तरमुवन्ति ।। ८३ ॥
काऊण तवमुयार आराहिय धीवलेण कालगया ।
ते होन्ति वरअणुत्तरविमाणवासेम् अहमिन्दा ॥ ८४ ॥
तत्तो
चुया समाणा हलहाचकहरभोगरिद्धीभो ।
भोतूण सुचिरकाल धर्म काऊण
काऊण सिझन्ति ॥८६॥

·पउमरियम २१ जिणवरधम्मेणं चिय महइमहाकुन्दसमुन्भया जाया । विजासयाण पारं गया य बलगलिया वीरा ।। १०६ ॥ सुव्यन्ति लोयसत्थे रावणपमुहा य वखसा सव्ये । वसलोहियमसाइभरवणपाणे कयाहारा॥१०७ ॥ किर रावणस्स भाया महावलो नाम कुम्भयण्णोति । छम्मासं विगयभओ संज्जासु निरन्तरं सुयद ।। १०८ ॥ जइ वि य गएसु अझं पेल्लिज्जइ गल्यपनयसमेमु । तेहबडेमु य कण्णा पूरिज्जन्ते सुयन्नस्स ।। १०९ ।। पडुपाहतूरसहं न मुणइ सो सम्मुह पि वजन्तं । न य उद्वेद महप्पा सेजाए अपुण्णकालम्मि ॥ ११० ॥ अह उढिओ वि सन्तो असणमहायोत्परिंगयसरीरो । पुरओ हवेज जो सो कुञ्जरमहिसाइणो गिलइ ॥ १११ ।। काण उदरभरणं सुरमाणुसकुञ्जराइवहुएस। पुणरवि सेजारूढो भयरहिओ सुयइ छम्मासं ॥ ११२ ।। अन्नं पि एव सुवइ नह इन्दो रावणेण संगाम । निणिऊण नियलबद्धो लङ्कानयरी समाणीओ ॥ ११३ ।। को जिणिऊण समत्थो इन्दं ससुरासुरे वि तेलोके । जो सागरपरन्तं जम्बुद्दीवं समुद्धरइ॥ ११४ ॥ एरावणो गइन्दो जस्स य वन्नं अमोहपहरत्थं । तस्स किर चिन्तिएण वि अन्नो वि भवज मसिरासी ।। ११५ ॥

·२०
पउमचरियम्
ससारमहागिम्हे दुक्सायबतिव्ववेयणुम्हविय ।
निणवयणमेहसीय उलहवियं सयलनियलोय ॥ १६ ॥
अह ते सुणितु धम्म निणवरमुहक्मनिम्गय देवा ।
सम्मतलबुद्धी गया य निययाइ
ठाणाइ 11 ९७॥
मगहाहितो वि राया वीरनिग पणमिण भावेण ।
सव्वपरिवारसहिओ
कुसग्गनयर
समणुपत्तो ॥ ९८॥
ताव य दिवसवतागे अन्य चिय दिणयरो समहीणो ।
मडन्ति य कमलाइ विरहो चकायमिहुणाण ॥ ९९ ॥
उच्चरइ तमो गयणे भइलन्तो दिसिवहे कसिणवण्णो ।
सज्जणचरिउज्जोय नजद ता दुजणसहावो ।। १००॥
राया दि निययभवण मणिदीवालन्तरिरणविच्छरिए।
सयण सहप्पसुतो कुमुमपडोच्छइयपलके ॥ १० ॥
निद सवन्नो च्चिय मुविणे वि पुणो पुणो निणवरिन्द ।
पेच्छइ पुच्छइ य तओ ससयपरम पयरेण ॥ १०२ ।।
यणगुरुगभीरगज्जियनिणायबहुतूरबन्दिसहेण ।
अह उढिओ महमा युन्नन्तो मङ्गलसहि ॥ १०३ ॥
चितेऊण पत्तो भणिय वरिण धम्मसजुत्त ।
चवहराइनराण भुवणमिण हवइ परिहाण ।। १०४॥
पउमचरियम्मि एत्तो मणो मह कुगइ परमसदेहं ।
कह वाणरेहि नित्या रखसवसहा भइवा वि॥ १.५॥

·नाऊण
य
पउमचरियम्
२३
ओयरिय गयवराओ काऊण पयाहिणं मुणिं राया ।
पभणइ पहलुमणसो अनलिमउलं सिरे काउं ॥ ५ ॥
दिन्नासीस चिय सो उवविट्ठो मुणिवरस्स पामूले ।
देहकुसलाइ सव्वं
परमेण विणएणं ॥ ६ ॥
पत्थावं पुणरवि विणओवयारसंजुत्तो ।
संसयतिमिरावहरं अह पुच्छई
अह पुच्छई गोयमं
राया ॥ ७ ॥
पउमचरियं महायस अहयं इच्छामि परिफुड सोउं ।
उप्पाइया पसिध्धी कुसत्थवादीहि
विवरीया ॥८॥
जइ रावणो महायस निसायरो सुखरोव्व अइविरिओ।
कह सो परिहूओ च्चिय वाणरतिरिएहि रणमज्झे ॥ ९ ॥
रामेण कणयदेहो सरेण भिन्नो मओ अरण्णम्मि ।
सुग्गीवसुतारत्यं छिद्देण विवाइओ वाली ॥ १० ॥
गन्तूण देवनिलयं सुरवइ जिणिऊण समरमज्झम्मि ।
दढकढिणनियलबद्धो पवेसिओ
चारगेहम्मि ॥११॥
सव्वन्यसत्थकुसलो छम्मासं सुयइ कुम्भकण्णो वि।
कह वाणरेहि बद्धो सेउ (सइओ) चिय सायरवरम्मि ॥ १२ ॥
भयवं कुणह पसायं कहेह तच्चत्थ हेउसंजुत्तं ।
संदेहअन्वयारं नाणुज्जोएण नासेह ॥ १३ ॥
तो भणइ गणहरिन्दो सुणेहि नरवसह दिन्नकण्णमणो।
नह केवलीण सिटुं अहमवि तुम्हें परिकहेमि ॥ १४ ॥

·पउमचरियम संहो मरण निहो साशंग य कुन्नरी महा मग्गो। तह विपरीयायय दहि रामायण रस्य ॥ १९॥ मञ्चमय अदिविद्धायगुगल। न य महल पुरिमा हान्न ने पपया लोए ॥ ११ ॥ व निन्नन्नो घिय समयपरिहारकारण राया। निगमगुम्मुयमणो मणुच्याही नभी नाभो ।।१८ परकमलनिपटा निम्गयालीममत्य महरमरनिनायाच्चन्तरमा पदमा । नरसागवलमा पुषाणु मुपन्ना विमविरणमन्नाइधभामा विसुधा ॥ ११९ ॥ इस पउमरिए सणियविनाविहाणा नाम विईओ समुदेसो सम। । तइओ उद्देसो। अत्याणिमण्डवायो सवालकारविमूसियसरीरो। सामन्नमउडमोतिपकिरणसमुजलियावीटो तो तत्य माहराया मुणिरितणकारणेकर नाही। वरगइन्द परिहार्थ रमाणपसर्थ ॥२॥ अह निगमो पुराओ गयवररहनोइतुरयपरिविष्णो । पच्चइ नरिन्दवमो नत्य छड् गोयमो भयत्र ॥ ३॥ परे यतं एएस मुगिवरगणसमन्मयारम्मि । पेन्छइ गणहरवमह मग्यानि देण्ण ·पउमचरियम् २५ वेयडुपचया विय छच्चेव य वासहरा वासा सत्तेव होन्ति नायव्वा || चोद्दस महानईओ नाभिगिरी चेव चत्तारि ॥ २५ ॥ वीसं वक्खारगिरी पोतीस हवन्ति रायहाणीओ। चोत्तीसं चेव नायन्वा ॥ २६ ॥ अट्ठ य सट्ठीओ तह गुहाण सीहासणाण पुण तीसं । उत्तरदेवकुरूणं मन्झे वरपायवे दिव्ये ॥ २७ ॥ दो कञ्चणकूडसया छच्चव दहा हवन्ति नायव्वा । चित्तविचित्ता य दुवे जमलगिरी होन्ति दो चेव ।। २८ ।। छन्भोगभूमिभागा वरपायवमण्डिया मणभिरामा। एएस य ठाणेसुं हरन्ति निणचेझ्यवराई ॥ २९ ॥ अह एत्तो लवणनले दीवा चत्तारि होन्ति नायव्वा । जिणचेइएस रम्मा भोगेण य दिव्वलोगसमा ॥ ३० ॥ जम्बुद्दीवे भरहस्स दक्खिणे रक्खसाण दीवोत्थि । दीवो गन्धवाणं अवरेण ठिओ विदेहस्सः ॥ ३१ ॥ तो एरवयस्स य किन्नरदीवो उ होइ उत्तरओ। विदेहत्त. पुणो पुव्वेण ठिओ · वरुणदीवो ॥ ३२ ॥ हेरवयस तहा हाणी बुढी. य. होइ नायव्वा । होइ कालो खेत्तेसु अवडिओ निच्च ॥ ३३ ॥ दीपाहिबई.. अणाढिओ सुरवरो महिड्डीओ! हसतमा सामित्तं कुण सव्वेसिं ।। ३४ ॥ ५

·२४
पउमरियम्
न य रक्खसोत्ति भण्णइ ठसाणणो णेय आमिमाहारो।
अलियत सममेय भणन्ति ज कुलदोमि(ई)मृदा ॥ १५ ॥
न य पीढबन्धयि कहिलमाणपि देइ भावन्य ।
पत्थिव हीण च पुणो क्यणमिण छिन्नमूल ॥ १५ ॥
परम संतवभाग कालविभाग च तत्य वणेह ।
महमहापुरिमाण य चरय च नहरम सुणम् ॥१७॥
अत्यि अगन्ताणतं आगास तस्स मझयारम्भि।
लोओ अणाईनो नियमिन्नो स्वइ निचो ॥ १८ ॥
वेत्तासणमरिसो चिय अह लोगो क्षेत्र होइ नायञ्चो ।
अलरिसमो य पन्झे वरि पुण मुरयसठाणो ॥ १९ ॥
सबो य तालसरिसो तीमु य वलएसु होइ परिणद्धो ।
मन्मम्मि निरियो सायरीवसु बहुएम् ॥ २०॥
तस्स वि य मन्नदम जम्बुद्दीवो य दप्पणायारो ।
सयमहम्स जोरणग्या पमरणेण ॥२१॥
मो य पुग मन्त्रओ च्चिय लपणसमुद्देण सपरिक्खित्ते।
पउमवरवड्याए दारेसु समुजयस (मि) रीओ ॥ २२ ॥
मन्दामि मन्दागिरी चडकाणणर्माण्डओ स्यचित्तो ।
नवनरइ सम्मा सस्मिओ दस य वित्थिण्णो ॥ २३ ॥
जोयणपत्म्ममंग अहोगओ वज्ञपडलमल्लीणो।
उपरि न लियाए सोहम्म चैव पुममाणो ॥ २४ ॥

·पउमचरियम् २५ छच्चेव य वासहरा पासा सत्तेव हान्ति नायन्ना ।। चोदस महानईओ नाभिगिरी चेव चत्तारि ॥ २५ ॥ वीसं वक्खारगिरी चात्तीस हबन्ति गायहाणीओ। वेयडूपचया विय चोत्तीसं चेव नायला ॥ २६ ॥ अट्ठ य सट्ठीओ तह गुहाण सीहासणाण पुग तीसं । उत्तरदेवकुरूणं मन्झे वरपायवे दिच्च ॥ २७ ॥ दो कञ्चणकूडसया छच्चेव दहा हवन्ति नायव्वा । चित्तविचित्ता य दुवे जमलगिरी होन्ति दो चेव ॥ २८ ॥ छम्भोगभूमिभागा वरपायवमण्डिया मणभिरामा । एएसु य ठाणे हरन्ति जिणचेझ्यवराई ।। २९ ॥ अह एत्तो लवणनले दीवा चत्तारि होन्ति नायव्वा । जिणचेइएस रम्मा भोगेण य दिव्वलोगसमा ॥ ३० ॥ जम्बुद्दीव भरहस्स दक्खिणे रक्खसाण दीवोत्थि । दीवो गन्धवाणं अवरेण ठिओ विदेहस्स ॥ ३१ ॥ तत्तो एरवयस्स य किन्नरदीवो उ होइ उत्तरओ। पुनविदेहस्स पुणो पुर्वण ठिओ वरुणदीयो ॥ ३२ ॥ मरहेरवयस्स तहा हाणी बुढ्ढी य होइ नायव्वा । सेसंस होइ कालो खेत्तेसु अवडिओ निच्चं ॥ ३३ ॥ जम्बुद्दीवाहिवई अणाढिओ सुरवरो महिड्ढीओ ! देवसहस्ससमग्गो मामित्तं कुण सन्वेसि ॥ ३४ ॥ w ·६ पउमचरिपम् आसि पुरा मरहषिर्ण उत्तरकुरुसरिसमोगसंपुण्णं । वरसप्परकम्बपर सुसमासुसमासु अदरम्मं ॥ ३१॥ तिणेन गाउयाइ उचत ताण होइ मणुपाण। घउरंस संठाणे आउठिई तिणि पल्लाई ॥ ३६॥ तुहिया भोयणका विहसणङ्गा मयङ्ग वत्थगा । गिहनोइदीविया भायणमाकप्पदुमा ॥ ३७॥ एहि मणभिराम जहिच्छिय दप्तविहं महाभोग । भुञ्जन्ति निच्चहिया गयं पि काल न यापन्ति ॥ ३८ ॥ आउम्मि थेवसेसे मिहुग मणिऊण परमलायणं । कालं काऊण तओ सुखरसोक्खं पुण समन्ति ॥ ३९॥ वि सोमा न वि ते कुष्पन्ति एकमेकसस । ५. ने वि हु भुजन्ति सोरखाई ॥४॥ भरहेरवरा तहा आणी बुड्ढी य हवइ काला । म यहाणी न य बुड्ढी संसेसु य होइ खेत्तेसु ॥४१॥ एवं सुणिर्ड राया पुच्छइ साहे पुणो पमिजणं । मणूसो उपजइ भोगभूमीसु ॥ ४२ ॥ तो मणइ गणरन्टो जे एवं उन्नया नरा भद्दा । भोगभूमिमग्न साहुप्पयाणेण ११ ४३ ॥ जे कुछिएसु दाण देन्ति सुहमोगशानिमित्त । है कुन्जगइ या मुजन्ति गयाण में सोमवं ॥ १४ ॥ 1 फेण करण

·पउमचरियम्
२७
जह खेत्तम्मि सुकिठे बीयं वडदइ न तस्स परिहाणी ।
एवं सुसाहुदाणे
सुसाहुदाणे विउलं
पुण्णं समन्जेइ ।। ४५ ॥
एकम्मि जह तलाए घेणुयसप्पेण पाणियं पीयं ।
सप्पे परिणमइ विसं घेणुसु खीरं समुभवइ ॥ ४६ ॥
तह निस्सीलसुसीले दिन्नं दाणं फलं अफलयं च ।
होही परम्भि
लोए पत्तविसेसेण से पुण्णं ॥ ४७ ।।
एवं दाणविसेसो नरवइ कहिओ मए समासेणं ।
कुलगरवंसुप्पत्ती भणामि एत्तो निसामेहि ॥ ४८॥
जह चन्दो परिवडढइ ओसरइ य अप्पणो सभावेणं ।
उस्सप्पिणी विवड्ढइ एवं अवसप्पिणी हाणी ॥ ४९ ॥
तइयम्मि कालसमए पल्लोवमअट्ठभागसेसम्मि।
पढमो कुलगरवसभो
कुलगरवसभो उप्पन्नो पडिसुई नामं ॥ ५० ॥
जाईसरो महप्पा जाणइ जो तिष्णि जम्मसंबन्धे ।
तस्स य सुई पसन्ना वसइ सुहं सव्वओ वसुहा ॥ ११ ॥
एवं समइक्वन्ते कालो तो सम्मुई समुप्पन्नो।
खेमंकरो य एतो तओ य खेमंधरो जाओ ॥ १२ ॥
सीमंकरो महप्पा जाओ सीमन्धरो पयाणन्दो।
तत्तो य चक्खुनामो उप्पन्नो
उप्पन्नो भारहे
भारहे वासे ।। ५३ ॥
लूण चन्दसूरे भीओ आसासिओ जणो जेणं ।
सिट निखसेस जहवत्तं
कालसमयम्मि ॥ ५४॥

·२८ पउमचरियम ततो हो महप्पा उम्मन्नो विमलवाहणो धीरो। अभिचन्दी भन्दामो मरदेवपसंगई नाभी ॥ ५५॥ एए कुलगरवममा नोइस भरहम्मि ने समुप्पन्ना। पुईस नीइसमग लोयम्स वि पियममा आसी ॥५६॥ गिहायको विनितो बहुहिउजाणताविपरिरिष्णो । मोगनिईणारासो मत्य य नाभी मय बमद ॥ ५७॥ तम्म य परणालिया जोजगावणरूतसंपन्ना । मदगिनि पिया सा मजा देवी ६ पचासा ॥१८॥ ताह मिय परियम्म हिरिसिरिधिविमिटिलच्छीभी। पोन्ति निन देवीभो पयर्ण ॥ ५९॥ नाहाराणा गरगमनमाइविणिभोगं देवयाभो मीणागन्धवनडेणं ॥ (०॥ भा अन्नया कयाई मणिन्ने महरिह सुटरमा । पर धमायमिंग मादेवी पश्चिम मामे ॥ १॥ बमर पर महसमिरि दार्म समिशिगकर्मच। मर सापर पिपणे पामार्ग एगा। (२॥ एपिगमागमये भगमनसदेणे । पजाय नाटा गामी कामिन ॥ करडारणमा माभिमयमं या मनो। PART पा रही दो मnिtrn ।

·पउमचरियम
२९
घणओ
नाऊण य सुविणत्यं नाभी तो भणइ सुन्दरी तुझं।
गम्भम्मि य संभूओ होही तित्यंयरो पुत्तो ।। ६५ ।।
एवं सुणितु वयणं
मरुदेवी हरिसपूरियसरीरा ।
पप्फुल्लकमलनेत्ता परिओसुन्मिन्नरोमचा ।। ६६ ॥
छम्मासेण जिणवरो होही गन्मम्मि चवणकालाओ।
पाडेइ
रयणवुट्ठी मासाणि पन्नरस ॥६७॥
गभठियस्स जस्स उ हिरण्णबुट्ठी सकञ्चणा पडिया।
तेणं हिरणगभो जयम्मि उवगिज्जए उसभो ॥ ६८ ॥
नाणेसु तीसु सहिओ गम्भे वसिऊण जम्मसमयम्मि ।
अह निगओ महप्पा खोभन्तो तिहुयणं सयलं ॥६९ ॥
दटूण पुत्तनम्मं नाभी
पडपडहतूरसद्दालं ।
मङ्गलविभूइसहियं आणन्द
कर परितुवो ॥ ७० ॥
पुण्णाणि लाहयाई दुटुं चलियासणाइ देविन्दा ।
अवहिविसएण ताहे पेच्छन्ति जिणं समुप्पन्न ।। ७१ ॥
सङ्केण भवणवासी वन्तरदेवा वि पडहसद्देणं ।
उद्यन्ति ससंभन्ता जोइसिया
सीहनाएणं ॥ ७२ ॥
कप्पाहिवा वि चलिया घण्टासद्देण चोहिया सन्ता ।
सविड्ढिसमुदएण एन्ति · इहं माणुसं' लोगं ॥ ७३ ॥
गयतुरयवसहकेसरि विमाणवरवाहणेसु
आरूढ़ा।
देवा चउप्पयारा तो नाभिवरं समणुपत्ता ॥ ७४ ॥

·पउमचारयम्
बलियाजमरगयकारयणसूरकन्तपञ्चलियं ।
पानि रयणवुद्धि नाभिपरे हरिसिया देवा ।। ७५ ॥
सैणाणिओ विताहे घेतण निणेमरं सुरइसा ।
उपई करयदत्य मायावाल ठविय पाम।। ७६ ॥
काऊण सिरपणाम घेतण नियं ससंभमो सको।
पुलगन्नो न तिप्पा अच्छोण सहस्समेलेणं ।। ७७ ॥
तो सलामुदएणं देवा पचन्ति मन्दराभिमुहा।
गयण समोत्थरन्ता आभरणसमुजलियमिरीया ॥ ७८ ॥
दिट्ठो य नगवरिन्दो फलिहसिलावितिहरयणपब्भाते।
सुललियब्याविलोलियालम्पलम्यन्तवणमालो ॥ ७९ ॥
सिंहकरनिवनिग्गविविहमहामणिमउहपञ्जलिभो।
दलरइरविमलकोमलपत्रणुद्धयपल्लवकरगो ॥८॥
वरतरणतस्वरणयकुसुमसुयन्धड्दमहुपरीगीभो ।
बुलुटुलवदन्तनिम्मलउग्गालिबहाल नलनिवहो ।। ८१ १६
हरिनउलयमहकेसरिवराहलचमरसात्रयसमिद्धो।
गियभयनणियमणहरसच्छन्दरमन्तयणान्दो ॥ ८२ ॥
गरडवरकिन्नोगकिंपुरिसममूहचड्डियपएसो ।
तियसबहुमहुरमम्मणगन्धयुम्गीयमबदिसो ॥ ३ ॥
एयारितगुणकलिओ मरू तस्मुत्तमे महासिहरे ।
अ ते महागुभावा ओइण्णा सुरवरा सन्ते ॥ ८४॥

·पउमचरियम्
३१
विट्ठा य पण्डुकम्बलसिला समुज्जलमणी सुपज्जलिया ।
चन्दपहसन्नियासा उभासन्ति दस दिसाओ ।। ८५ ॥
सीहासणे जिणिन्दो ठविओ सक्केण हट्टतुटेणं ।
अभिसेयं च महरिहं काऊण सुरा समाढत्ता ।। ८६ ।।
पडपडहभेरिझल्लरिआइङ्गमुइङ्गसङ्खपणवाणं ।
जम्माभिसेयतूर समाहयं
मेहनिग्योसं ॥ ८७ ॥
गन्धन्वनक्खकिन्नरतुम्बुरुयमहोरगा अणेगविहा ।
वरकुसुमचन्दणागुरुदिव्वंसुयचामरविहत्या
॥८॥
नच्चन्ति केइ तुट्ठा अवरे गायन्ति महुरसदेणं ।
अप्फोडणचलणवियम्भणाइ के इत्य कुवन्ति ॥ ८९ ।।
अवरेत्थ आयवत्तं धरेन्ति उवरिं समोत्तिओहकुलं ।
घणगुरुगम्हीरसदं वायन्ति य दुन्दुही अन्ने ॥ १० ॥
नच्चन्ति य सविलासं अमरवहूओ सभावहावत्थं ।
सललियपयनिक्खेवं कडक्खदिट्ठीवियारिलं ॥ ९१ ॥
उवरिं च कुसुमवासं मुञ्चन्ति सुरा विचित्तगन्धड्ढं ।
जह निम्मलं पि गयणं खणेण रयधूसरं जायं ॥ ९२ ॥
तो सुरगणेहि तुरियं कलसा खीरोयसारजलाओ ।
भरिऊण य आणीया अभिसेयत्थं जिणिन्दस्स || ९३ ॥
घेत्तूण रयणकलसं इन्दो अहिसिञ्चिऊंणमाढत्तो।
जयसद्दमुहलमुहावयुइमङ्गलकलयलारावं
॥९४ ॥

·पउमचरियम्
जमारूणमोममाई अन्ने ति मरिड्ड्यिा मुग्वरिन्दा ।
पयया पसन्नचिना
निणाभिमेगे पल्लन्ति ॥ ९ ॥
इन्दाणीपमुहाओ देवीभो सुरहिगन्धयुणेहिं ।
उब्वान्ति सहरित पलवसरिसणहत्यहि ॥ १६॥
पाऊण य अभिसेयं विहिणा आभरणभूमणनिभोग ।
विरएइ मुरवरिन्दो निणम्म अंगेस परितुदो ॥ १७ ॥
चूडामणि से उपर संतागरसेहर से रहय ।
काणेसु कुण्डलाई मुयासु
माणिक्कडयाई ॥१८॥
कडिसुसयं पिणद्ध कडियाडमामि निगरिन्टस्स ।
दिवमुयम उपरि
उभामद रयणपजलिय ।। ९९ ।।
सव्वायरेण एवं पाऊणाभरणभूसियसरी।
हरिसियमणो सुरिन्दो थोऊण जिण समादत्तो ॥ १० ॥
जय मोहतमदिवायर जय सगलभियङ्कभवियकुमुयाणं ।
जय भासायरतोसग सिरिवच्छविहसिय जयाहि ॥११॥
अन्ने वि सुरवरिन्दा समूयगुगेहि निणवरे थोउ ।
काऊण य तिक्तुतं जहागया पडिगया सव्वे ॥ १०२ ॥
हरिणगवेसी वि तो आणेनु जिणेसर निययगेहं ।
ठविऊण माउके सुरालय सो वि सपत्तो ॥१०३ ॥
दण य मरदेवी दिब्बालबारभृसियं पुत्त ।
पुलइयरोमचाया न माइ नियएसु अंगेसु ॥ १० ॥

·पउमचरियम् ३३ ३ नाभी वि 'सुयं दट्टुं सुरकुंकुमवहलदिन्नचच्चिकं । वररयणभूसियंग तइलोक्काईसयं वहइ ।। १०५॥ उयरम्भि में पविट्ठो उसमो जणणीए कुन्दससिवण्णो । उसभोत्ति तेण नाम कयं तु नाभीण तुम्ठेणं ॥ १०६ ।। अणुदियहं परिवड्ढइ अङ्गुट्ठयअमयलेहणव(ब)लेणं । सुरदारयपरिकिग्णो कीलणयसएस कीलन्तो ॥ १०७ ॥ पत्तो सरीरविद्धि कालेणऽप्पेण परमलायण्णो । लक्खगुणाण निलओ सिरिवच्छुक्किण्णवच्छयलो ॥ १०८ ॥ धणुपञ्चसउच्चत्तं. देह नारायवज्जसंघयणं। लवणसहस्ससहियं रवि व तेएण पजलिये ॥ १०९ ॥ आहारपाणवाहणसयणासणभूसणाइयं विविहं । देवेहि तस्स सन्वं उवणिजइ तक्खणे परमं ।। ११० ॥ कालसभावेण तओ नठेसु य विविकप्परुक्खेसु । तइया इक्खुरसोच्चिय आहारो आसि मणुयाणं ।। १११ ॥ विन्नाणसिप्परहिया 'धम्माधम्मेण वज्जिया पुरई । कल्लाणपयरणाणं न पासण्डाण . उप्पसी ॥ ११२।। तझ्या धणएणः कया नयरीं वरकणगतुङ्गपागारा। नवजोयणवित्थिष्णा बारस दीहा रयणपुण्णा ॥ १.१३ ॥ उसमजिणेण 'भगवया गांमागरनगरपट्टणनिवेसा । कल्लाणपयरणाणि य लयं च सियाण , 11.5."

·पउमचारियम
खरुणवरणनिता ने तेण नरा महन्तदासत्ता ।
ते खत्तिया पसिद्धिं गया य पुहइम्मि विसाया ।। ११५ ॥
वाणिजकगिसणाई गोक्रवणपालणेसु
उजुत्ता।
से होन्ति वइसनामा वावापरायणा धीर ॥ ११६ ॥
जे नीयकम्मनिरया परपसणकारया निययशल।
ते होन्ति सुद्दवणा बटुमेया चा लोगम्मि ॥ ११७ ।।
जेण य जुग निवे पुइईए सयलसतमुहनणणं ।
तेण 3 जगम्मि धुई तं काले क्यजुग नाम ॥ १८॥
मजा सुमद्गला निणवरस्स नन्दा तो भव बीया ।
भरहाइकुमाराणं
पुत्तसयं
तस्स उत्पन्न ॥ ११९॥
दोष्णि ५ वरधूपाओ नोवणलायष्णकन्तिकालयाओ।
वम्भी वि सुन्दरी वि य नणग्मि विक्सायक्त्तिीओ ॥ १२० ॥
सामन्तभहपुरोहियसैणावइसेट्ठिभोइयाण च ।
दावेद रायनीई
रायनीई लोगस्स वि लोगसमन्वं ॥ १२१ ।।
एवं रायवरसिरिं मुअन्तस्स 3 अइच्छिो कालो।
नील वास दठतु सर्वगपरायणो जाओ ॥ १२२ ॥
कई अहो विलम्बइ रोओ परपसणेसु आसत्तो ।
उम्मत्तओन्ल नच्चइ कुणइ य बहुचेद्वियसयाइ ॥ १२३ ।।
मणुयसण असारं विजुलयाचञ्चल हवइ जीय |
बहुरोगसोगकिमिकुलभायणभूय
देह ॥ १२४ ॥

·पउमचरियम उसभो। दुक्खं सुहं ति मन्नइ जीवो विसयामिसेसु अणुरत्तो। पुणरवि वहुं विनडिओ न मुणइ आउं परिगलन्त ॥ १२५ ॥ एवं चिय विसयसुहं असासयं उझिजण निस्सगो। सिद्धिमुंहकारणत्यं करेमि तवसंजमुज्जोय ॥ १२६ ॥ जाव य चिन्तेइ इमं संसारोच्छंयकारणं ताव य भिसन्तमउडा देवा लोगन्तिया पत्ता ॥ १२७ ।। काऊण सिरपणाम भणन्ति साहुत्ति नाह पडिबुद्धो । वोच्छिन्नस्स सुबहुओ कालो इह सिद्धिमग्गस्स ॥ १२८ ॥ एए भन्ति जीवा पुणरुत्तं जम्मसायरे भीमे । निणवयणपोयलग्गा तरन्तु मा 'णे चिरावेहि ॥ १२९ ॥ एवं दढववसायस्स तस्स निक्खमणकारण देवा । तुरियं च समणुपत्ता सुरिन्दपमुहा चउवियप्पा ॥ १३० ॥ नमिऊण जिणवरिन्दं जयसवाला य सहरिसं तुट्टा । घयछत्तचारुचामरचलन्तकरपल्लवसणाहा ॥ १३१॥ वजिन्दनीलमरगयचन्दणमणिखचियक्रणयपरिवेदं । आरुहइ सुरसमाहियखन्धं तु सुदंसणं सिवियं ॥ १३२ ॥ अह निग्गओ महप्या नयराओ सुरनरिन्दपरिकिग्णो। तूरसहस्ससमाहयवन्दियणुग्वजयसदो ॥ १३३॥ वरवउलतिलयचम्पयअसोगपुन्नागनागसुसमिद्धं पत्तो पवरुज्जाणं वसन्ततिलयं ति नामेणं ॥ १३५ ॥ - ·तो मुयर पञ्मचरियम आपुच्छिउण सनं मायापियपुसमयणारिवग्ग । भूमणाइ कडिसुसयकायकत्याई ॥ १३ ॥ सिद्धाण नमुहारं काङग य पञ्चमुद्विप लोय । घडहि सहसहि सम पसोजष्णो (पनिणो) परमदिवं ॥ १३६ ॥ वजाउहो कि ताहे केसे मणिपडलयन्मि घेतणं । काऊण सिरपणाम वीरसमुदम्मि पसिद ॥ १३७ ॥ निलमणमहामहिम देवा काउण नरवरसममा । नमिऊण निगरिन्ट गया य निययाइ ठाणाई ।। १३८ ॥ पउहि सहस्सेहि सम समणाण निणवरो महामागो । गहिउपवासो बिहाइ वसुहं संवच्छर धीरो ॥ १३९॥ के इत्थ पदममासे वीए तइए 3 जाव छम्मासे । परिसहभडेहि ताव य भग्गा सपणा अपरिसेसा ॥ १४.॥ भाहस्त भएण धर ने एन्ति तहालाकिलता वि। एजाए गारवण य ताहे रण परिवसन्ति ॥ १४१ ।। अह ते छुहाकिलन्ता फलाइ गिन्ति पापगणेस । अंबरतअम्मि पुटुं मा गेहह समणरूवेण ॥ १४२ ॥ ताहे वक्कलपीवरकुसपसनियंसणा फलाहारा । सच्छन्दमइर्वियमा बहुभेया साक्सा जाया ॥ १४ ॥ ताव य निणस पासे संपत्ता नमिविणमि भोगवरकही। काऊण सिरपणाम पायन्मास सुहनिविदा ॥ १४४ ।।

·पउमचरियम्
भोगसमुहाण ताण धरणिन्दो आसणे तओ चलिओ (ए)।
सवपरिवारसहिओ सो वि . तहिं चेव संपत्तो ॥ १४५ ॥
नमिण पायकमले उवविट्ठो जिणवरस्स आसन्ने ।
पेच्छइ तरुणजुवाणे दोणि नणे पङ्कयदलच्छ ॥ १४६ ॥
अह भणइ नागराया भो भो तुम्हेत्य किं निमित्तेणं ।
असिलट्ठिगहियहत्था उमओ वि ठिया निणसयासे ॥ १४७ ।।
तो भणइ नमी वयणं अम्हं नत्थत्य रायवरलच्छी।
एयनिमित्तं च पहू जिणस्स पासं समल्लीणा ॥ १४८ ॥
एयं च भणियमेत्ते धरणेणं तस्स बलसमिद्धाओ।
दिन्नाओ तक्खणं चिय विज्जाओऽणेयरूवाओ ॥ १४९ ॥
उवइट्ठो य नगवरो वेयड्डो ताण उत्तमो वासो।
पन्नास जोयणाई वित्थिण्णो सुद्धरययमओ ॥ १५० ॥
उजिद्धी पणवीसा दोसु य सेढीसु उभ(य)ओ रम्मो ।
छज्जोयणाइ धरणिं कोसो चिय होइ उव्वेहो ॥ १५१ ।।
दक्खिणसेढी गन्तुं रहनेउरचकवालपमुहाई ।
पुरवराई कयाइ
नमिखेयरिन्देण ॥ १५२ ॥
अह गयणवल्लहपुरं उत्तरसेढीए (ताइ) विक्खायं ।
वरभवणतु तोरणबहुनिणहरमण्डियं
तत्तो य दस गमित्ता उवरिं गन्धवकिन्नराईणं ।
वरभवणमण्डियाई किंपरिसाणं
पन्नास
कयं ॥ १५३ ॥

·पउमरियम् उपरि तोमि गन्तुं पचने नोयण सिंहरपट्टे । निनभवणेमु मणहाँ उम्भासन्तं दस दिसाओ ॥ १५५ ॥ माणेमु तेसु नियय भारणसमणा वसन्ति गुणान्ता । सम्मायमाणनित्या तवतेयसिरीए दिप्यन्ता ॥ १५॥ पटुगामनयरमाणभारामुजाणताणणममिक्षा मणिरयणवणुज्जलमग्नघरनिवहान्तीओ ॥ १५७॥ वरमरिसिगाइडसे यहुविधष्ण मणहरालोओ। सञ्चोसहिसपनो महुवीरपण पम्मारिओ ॥१५८॥ अइउण्सीयरहिओ उवघायविवजिओ पयइसोमो । नजइ य देवलोओ देसो विजारगइष्णो ॥ ११९ ॥ रविकिणकोमायवियसियवरकमलमरिसक्यणाभो । विज्ञाहरजुवईओ बहुविलायण्णकलियाभो ॥ १६ ॥ विजाहरा उ तत्य वि विजावलदप्पगलिया सूरा। देवा व देवलोए भुजन्ति नहिच्छिए पोए. ॥ १६१ ॥ एवंविहा उभयसेदिगया महन्ता आहारपाणसयणासणसंपउता । विजाहा अणुवन्ति सुहं समिद्ध धम्म करिन्ति विमल च निगोवइट्ठ ॥ १२ ॥ ।। इति पउमचरिए विज्ञाहगोगवण्णणो नाम नइओ उद्देमभो समतो॥

·पउमचरियम् ॥ चउत्थो उद्देसो॥ अह भयवं तिस्थयरो झाणं मोरण दाणधम्मटे । विहरेऊण पवत्तो नगरागरमण्डियं वसुहं ॥१॥ पउमेसु संचरन्तो गयपुरनयरं गयपुरनयरं कमेण संपत्तो । बहुगुणसयाण निलओ वसइ निवो जत्थ सेयंसो ॥ २ ॥ मज्झण्हदेसयाले गोयरचरियाए अभिगओ नयरं । घरपन्तीए भमन्तो दिट्ठो लोगेण तित्थयरो॥ ३ ॥ चन्दो व्व सोमवयणो तेएण दिवायरो व्व दिप्पन्तो । लम्बियकरग्गजुयलो सिरिवच्छविहूसियसरीरो वरहारमउडकुण्डलमणिमोत्तियपश्चामराईणि उवणेइ जणवओ से न तेसु चित्तं समल्लियइ ॥ ५ ॥ के इत्थ गयतुरङ्गमरहबररयणाइमण्डणाडोवा। पुरओ ठवेन्ति तुट्टा चलणपणामं काउणं ॥६॥ सव्वङ्गसुन्दराओ कन्नाओ पुण्णचन्दवयणाओ। सोममणा भिक्खासणं अयाणन्ता ।। ७ ॥ जं जं उवणेइ जणो तं तं नेच्छइ जिणो विगयमोहो । लम्वन्तजडाभारो नरवड्भवणं समणुपत्तो ॥८॥ पासायतलन्थो वि य राया दद्दण जिणवरं एन्तं । संभग्यि पन्चजम्म देन्ति जणा पायमा

·पउमचरियम्
काउण य तिखुसो पयारिणं सयलपरियणसमग्यो ।
चलणंसु तस्स पडिओ हरिसवसुभिन्नरोमञ्चो ॥ १० ॥
अह रयणमायणत्यं अर्व
दाउण सञ्चभावेण ।
चलणजुयलप्पणाम परेइ विमलेण भावेण ॥ ११॥
समजिभोवलिते उसे
परमसद्धाए।
सेयसनरवरिन्दो इखुरस देह परितुद्वी ॥ १२ ॥
अह वाइउ पयत्तो वाओ सुहसायलो मुरहिगन्धो।
पहिया य रयणबुट्टी कुसुमेहि समं नयलाओ ।। १३ ॥
घटुं च अहो दाण दुन्दुहिधणगुरुाहीरसद्दाल ।
पत्तो परमम्मुर्य वरकल्लाण नहवरिन्दो ॥ १४॥
तो अमरचारणगणा भणन्ति साधु ति परमपुरिस तुमे ।
धम्मरहस्स महानस वीय
चक्क समुद्धरियं ॥ १५ ॥
एवं काऊण निणो पक्षण दाणवन्तचरियाए।
सयडामुदउजाणे
पसत्यमाण
समारूदो ॥ १६॥
मायन्तम्म भगाओ एव घाइखएण कम्माण ।
लोगालोगपगास केवलनाणं समुप्पन्नं ॥ १७॥
उत्पन्नभि य नाणे उपजद आसणं निणिन्दस्स।
छत्ताइउत्तचामर तहत भामगरल विमल ॥ १८॥
कप्पडुमो य दिलो दुन्दुधिोसं च पुष्पवरित च ।
মলাশযদশী
निणवाइडि सम्णुपत्तो ॥ १९॥

·J पउमचरियम् नाऊण . समुप्पत्ति केवलनाणस्स आगया देवा । काउण जिणपणाम उवविद्या सन्निवसेतु ॥२०॥ भणियं च गणहरेणं भयवं जीवा । अणन्तसंसारे । परिहिण्डन्ति ' अणाहा ताणुत्तारं परिकहेहि ॥ २१ ॥ अह साहिउँ पयत्तो जलहरगम्मीरमहुरनिग्धोसो। सुरमणुयमन्झयारे दुविहं धम्म जिणवरिन्दो ॥ २२ ॥ पञ्च य महब्बयाई समिईओ पञ्च तिण्णि गुत्तीयो। एसो हु समणधम्मो जोगविसेसेण बहुभेओ ।। २३ ॥ पञ्चाणुव्वयजुत्तो सत्तंहि सिक्खावएहि परिकिण्णो । एसो वि. सावयाणं धम्मो उद्देसविरयाणं ॥२४॥ धम्मेण लहइ जीवो सुरमाणुसपरमसोवखमाहप्पं । दुक्खसहस्सावास पाव नरयं अहन्मेणं ॥ २५ ॥ मेहेण विणा बुट्ठी न होइ न य वीयवज्जियं सस्सं । तह धम्गेण विरहियं न य सोक्खं होइ जीवाणं ॥ २६ ॥ नइ वि हु तवं विगिळं करन्ति अन्नाणिया पयत्तेणं। तह वि किंकरदेवा हन्ति चड्या तओ तिरिया ॥२७॥ ते भवसहस्सपउरे संसारे चांउन्हगमगन्मि । दुक्खाणि अणुहवन्ता अणन्तकालं परिभमन्ति ॥ २८ ॥ जिणवरधम्म काऊणं निव्वुया होन्ति केइ अहमिन्दा । कप्पालयाहिवत्तं अवरे पावन्ति धन्मा ॥ २९ ।।-

·४२
पउमचरियम्
जे विय निग्गन्याण युइ पउजन्ति सब्वभावेण ।
ते तस्स फलगुणेण न य कुगइपह पवजन्ति ॥ ३० ॥
सोडण धम्मवयण जिणवरकहिय नरामरसमूहा ।
सम्मसलद्धबुद्धी सगपरायणा मुइया ॥३१॥
के इत्य समणसीहा हदन्ति वगयपरिग्गहारम्भा ।
पञ्चाणुव्वयजुत्ता के पुण सावया जाया ॥ ३२ ॥
एवं सुरवरवसहा करावसाण निणं पणमिण ।
सल्ले परियणसहिया गया य निययाइ ठाणाइ ॥ ३३ ॥
विहरइ जत्य निणिन्दो सो देसो सग्गसनिहो होइ ।
जोयणसय
समन्ता रोगादिविवजिओ
रम्मो ॥ ३४ ॥
अह उसइसेणपमुहा चउरासीय तु ग्णहग तरस ।
उप्पन्ना य सहस्सा तावड्या व समणाण ॥ ३५ ॥
ताव य चक्कदरत सपत्त भरहाइणा सयल।
हयगयजुवइसमग्गो चउद्दसरयणाहिवो
धीरो॥ ३६॥
उसभनिणरस भगवओ पुत्सय चन्दसूरसरिसाण ।
समणत पडिवन्न सए य देहे निरवयक्स ॥ ३७ ॥
तक्खमिलाए महप्पा बाहुबली तम्स निच्चपडिक्लो ।
भरहनरिन्दस्स सया न कुणइ आणापणाम सो ॥ ३८ ॥
अह रुढो चक्हरो तस्मुवरि सयलसाहण्समग्यो ।
नयरस तुरियचवलो विजिग्गो सयलबलसहिओ ॥ ३९ ॥

·४ पउमचरियम् पत्तो तक्खसिलपुरं जयसर्दुग्घुटुकलयलारावो । जुन्झस्स कारणत्थं सन्नद्धो तकखणं भरहो ॥ ४० ॥ बाहुबली वि महप्पा भरहनरिन्दै समागयं सोउं । भडचडयरेण महया तक्खसिलाओ विणिज्जाओ ॥ ४१ ॥ बलदप्पगब्बियाणे उभयवलाणं रसन्ततूराणं । आभिट्ट परमरणं नचन्तकवन्धपेच्छणयं ॥ ४२ ।। मणिओ य बाहुबलिणा चक्कहरो किं वहेण लोयस्स । दोण्हं पि होउ जुझं दिट्ठीमुट्ठीहि रणमझे ॥ ४३ ॥ एवं च भणियमेत्ते दिछीजुन्झं तओ समभडियं । भग्गो य चक्खुपसरो पढम चिय निजिओ भरहो ॥ ४४ ॥ पुणरवि भुयासु लग्गा एकेकं कविणढप्पमाहप्पा । चलचलणपीणपेल्लणकरयलपरिहत्यविच्छोहा ॥ १५ ॥ अद्वतडिजोत्तवन्धणअवहत्युव्वत्तकरणनिम्मविया जुन्झन्ति सवडहुत्ता अभग्गमाणा महापुरिसा ॥ ४६ ॥ एवं भरहनरिन्दो निहओ भुयविक्कमेण संगामे । चक्करयणं तस्स वहत्थं परमरुट्ठो ॥ ४७ ।। विणिवायणअसमत्थं गन्तूण सुदरिसणं पडिनियत्तं । भुयबलपरक्कमस्स वि संवेगो तक्खण्णुप्पन्नो ॥ ४८ ।। जपइ अहो अकन्नं जं जाणन्ता वि विसयलोभिल्ला । पुरिसा कसायवसगा करेन्ति एक्केक्कमविरोह ॥ १९ ॥ तो मुयह ·४४ पउमरियम् छारस्स कर नासन्ति चन्दण मोतिय च दोरत्य । तह मणुयभोगमूदा नरा वि नासन्ति देविड ।। १.॥ मोतुं क्सायजन्हं सनमजुन्झेण जुझिमो एहि । परिसहभडेहि समय नाव ठिओ उसमम्मि ॥ ११ ॥ नमिऊण निणपरिन् लोय काऊण तत्य बाहुबली । वोसिरियसवमझो जाओ समणो समियपावो ॥ १२ ॥ काऊण सिरपणाम चक्कहरो भण्डू मारवयहिं । मा गेण्हसु पदन्न भुजसु रन्ज महामोगं ॥ ५३॥ सवच्छरपडिमन्य बाहुबली पणमिऊण चक्कहरो । सयलयलेण समग्गो समणुपतो ॥ १४ ॥ बाहुबली दि महप्पा उप्पाडिय केवल तबबलेण । निद्ववियभट्ठकम्मो दुक्खविमोक्स गओ मोरस ॥ ५५॥ भरहो वि चक्कवी एगउत इम मरहतास। भुञ्जइ मोगसमिद्ध इन्दो स देवलोयम्मि ॥५६॥ विजाहत्नयरसमा गामा नयरा वि देवलोयसमा । रायसमा गिपदणो घणयसमा होन्ति नरवइगो ॥ ५७ ॥ चउसट्ठिसहस्माइ जुईण परमरुपधारीण। बत्तीस सहस्सा राई बद्धमउडाण ॥१८॥ मत्त्वरवारणाणं पउरासीई सयसहस्साइ। तावइया परिसखा रहाण यसचिन्धाण ॥ ५९॥ साएयपुरि च ·पउमचरियम् अट्ठारस. कोडीओ तुरयाणं पवरवेगदच्छाणं । किंकरनरनारीणं को तस्स करेज परिसंखा ।। ६० ॥ चोद्दस य. महारयणा नव निहओऽणेगमण्डपरिपुण्णा । जलथलरयणावासा रक्खिज्जन्ते सुरगणेहिं ।। ६१ ॥ पुत्ताण य पञ्चसया अमरकुमारोव (राव) भोगदुल्ललिया । भरहस्स चक्कवइणो रज्जविभूई समणुपत्ता ।। ६२ ॥ जस्स य जीहाण सयं, बुद्धिविभागो हवेज वित्थिण्णो । सो वि मणूसो न तीरइ तस्स कहेउं सयलरनं ॥ १३ ॥ अह एवं परिकहिए पुणरवि मगहाहितो पणमिऊणं । पुच्छइ गणहरवसहं मणहरमहुरेहि वयणेहिं ॥ १४ ॥ वण्णाण समुप्पत्ती तिण्हंपि सुया मए अपरिसेसा । एत्तो कहेंह मयवं उप्पत्ती सुत्तकण्ठाणं ॥ ६५ ॥ हिंसन्ति सव्वजीवे करेन्ति कम्मं सया मुणिविरुद्धं । तह वि य वहन्ति गवं 'धम्मनिमित्तम्मि (न्ति) काऊणं ॥ ६६ ॥ एवं च भणियमेत्ते गणहरवसहो कहेइ भूयत्थं । निसुणेहि (य) ता नरवइ. एगमणो माहणुप्पत्ति ॥ ६७ ।। साएयपुरवरीए एगन्ते नाभिनन्दणो चिट्ठइ सुसङ्घसहिओ ताव य भरहो समणुपत्तो ।। ६८ ॥ पणउत्तमझमग्गो फरजुयलं करिय तस्स 'पामूले । तो भणइ ‘चक्कवट्टी वयणमिणं मे निसामेह ॥ ६९ ॥ भयवं।

·पउमचरियम्
भयो अगुग्गल्य ६नु समगा इमें समियाना।
मन्न गह
परिसुद्ध फामुयाहारं ॥७॥
तो भगइ निगरिन्दो माह न पा इमो उ आहारो।
समगाण संन्याण कीयगडदे(दोमनिष्फष्णो ॥ १ ॥
एवं मुगितु वयग राया निन्तर तम्यमणेक।
उगं तगरिहाण परन्नि समगा ममियमोहा ।। ७२ ॥
नय भुन्नि महरिसी मह गेहे ममिया वि पुगरत ।
तो मात्रयाण दाण दमि फुड अन्नगणार ।। ७३ ॥
एपनि य गिनिम्मे पयागुभयगुणेमु उपउक्ता ।
भुमामि य पहुमो होही दागम्म पुग्णास ॥ ५ ॥
सहारिया य तणं मापारचरिरुधारिणो सचे।
तुरियं च समीया मिच्छताई मरा तइया ॥ ७५ ॥
न य ते रियानत भवर्ण दटनु माहिया रे पुरओ ।
कागणिरयणेण तओ सुप्त निय सावयाग कयं ।। ७६॥
तो अन्नराणाणासणेमु सइयाण
अप्पन्न।
गर्न चिय अस्ता पनि इत्य कय यऽम्हे ।। ७७ ॥
महमायरेण भणिो भरनरिन्दो सहाए मन्मम्मि ।
जह निणारेण भणियं त एकमगो निसामेहि ॥ ७८ ।।
जाण तुमे नराति सम्माणो पदमसावयाण कओ।
ते वीरस्मभसाणे होहिन्ति कुतित्यपासण्या ॥७९॥

·पउमचरियम् ४७ अलियवयणेसु सत्थं काउणं वेयनामधेयं ते। हिंसाभासणमित्तं जन्नसु पसू वहिस्सन्ति ।। ८० ॥ विवरीयवित्तिधम्मा आरम्भपरिगहेसु अणियत्ता। सयमेव मूढभावा सेसं पि जणं विमोहन्ति ।। ८१ ॥ सोऊण वयणमेयं परिकुविओ नरवई भणइ एवं । सिग्य चिय नयराओ सव्वे वि करेह निदेसा ॥ ८२ ।। लोगेण हम्ममाणा सरणं तित्थंकरं समल्लीणा । तेण य निवारिया ते पत्थरपहरेसु हम्मन्ता ॥ ८३ ॥ मा हणसु पुत्त एए जं उसभजिर्णण वारिओ भरहो। तेण इमे सयलच्चिय वुच्चन्ति य माहणा लोए ॥ ८४ ।। जे विय ते पढमयरं पवनं गेण्हिऊण परिवडिया । ते वक्कलपरिहाणा तावसपासण्डिणो जाया ॥ १५ ॥ ताण य सीसपसीसा मोहन्ता जणवयं कुसत्येसु । भिग्गगिरमादीया जाया वीज वसुमईए ॥ ८६ ॥ एसा ते परिकहिया उप्पत्ती माहणाण भूयत्यं । एत्तो सुणसु नराहिव पुरदेवजिणस निव्वाणं ।। ८७ ॥ भयवं तिलोयनाहो धन्मपहं दरिसिऊण लोगस्स । अट्ठावयन्मि सेले निव्वाणमणुत्तरं पत्तो ॥८॥ भरहो वि चवटी तिणमिव चइऊण रायवरलच्छी। जिगवरपहपडिवन्नो अन्लावाहं सिवं पत्तो ।। ८९ ॥

·و مرة هشدحية يانلللمدوني د هنسي
نشيد مه لهعسافرة عشوه مهم ترينه تهت
هو من بما تشه که ما دستترفع 1
هالطزلط

·Translation To Rishabha the excellent conqueror and the first founder of the faith in the Descending Era, who is worshipped by a number of Siddhas, Gods, Kinnaras, serpent-gods, heads of demons and gods (1) To lord Ajita who has subdued passions, who has no re-birth and who has ended worldly existence, to Abhinandana and Sumati, to Padmabha resembling lotus in colour.-—(2) To Suparshva the best in three worlds, to the excellent conqueror Sashiprabha, to Kusumadanta, to Shitala a great ascetie, to Shreyansa and to Vasupujya—(3) To Vimala and Ananta, to Dharma the essence of religion and conqueror Shanti, to Kunthu who destroyed passions and to the blessed Ara who conquered enemies (4) To Malli who destroyed the worldly current, to Munisuvrata of good vows, the lord of three worlds in whose period this story of Pauma took place (5) To Nami, Nemi and Parshva, bright with the diamonds in the hoods of the great serpent and also to Lord Vira who has destroyed the dirt and dust of Karmas and who is saluted by three worlds. (6) Others too, who are great sages, heads of monks, ·50 Translation 1-14 and monks who have attained greatness, who are guarded in the activities of mind speech and bodı-to all these, I bow down with my head (7) I shall narrate briefly and in order, the whole story of Pauma, consisting of a number of names, as it has come down through a series of preceptors (8) Who but on omnisclent conqueror (Jina) who possesses knowledge of threc times, can fully describe the story of Pauma? (9) The matter with deep sense which came out of the mouth of the excellent Jinas was held by the Canadharas and the same was preached in short (10) Thus in succession, the text and meaning of the purva books got extinct A wise man therefore, knowing the effect of time should not be angry (11) There are some people of rieven character, who are bent upon finding faults and who do not recognise even one merit, though plea-ed with good sayings (12) Poets speak about the sayings of the omniscient master according to the ment of their study Does a thread not pass through a great gem which i» pierced by a strong needle ? (13) Here In this very assembly, minds of people are differently inclined Who can hold them (together) like the leaves shaken with wind ? (14) Even ·1-22 Translation 51 the Tirthankaras who knew the scriptures could not force the three worlds to one opinion. What then can we of dull-talents do ? (15) Although people in this world have an unfathomable heart and they are expert in various frauds and deceits, I now begin to speak according to the store of my intelligence. (16) Body is beset with diseases and life is transitory like the flashes of lightning. The sentiment of poetry alone is lasting till the circle of sun, moon and planets. (17) Therefore, a man who knows himself, should have in his heart, entliusiasm for extolling the lives of great men. (18) Those indeed are ears which are full and holy with the hearing of the faith of Jina. Others are made of wood as it were for a Vidushaka. (Jester). (19) That indeed is a head which moves (with respect) by the description etc of asceticism. The other however is devoid of merit like the dry cover of a coconut. (20) Those eyes which are eager to see the Jina are indeed praiseworthy. Those however which are tainted with false-belief are as it were the work of a painter. (21) Teeth which take delight in the discourse about excellent Jinas are 'lustrous. The rest have been simply for fixing in the frame of-mnuth, (22) What is the use of that nose ·52 Translation 1-31 which though quck and fond of various good mells does not recognise the fragranec of the meaning of scriptures ? (23) Those lips here are the best which speak equtable things Others are like the back of a sleeping leech (24) That tongue is beautiful in this world which knon's the taste of scriptures Others are like the newly made dagger, sharp with wicked words (25) That lotus-like mouth is excellent which us bent upon (speaking) ments. The other is called a hole full of teeth-germs (26) The man who studies, listens to and exerts in asecticism according to his strength, is the best in the world The other is but a statue (27) Thus a man having gen up carelessness should be in full spirit and with a logical mind be devoted to the faith of Jina. (28) In the traditional path chalked out by Lord Vira, with the story of Pauma as one of the lofty peaks, even to-day, the elephants in the form of poets, have access and scope (29) So I too, hase started on that very path, hike a bee, greedy of the smell of the Ichor of the elephants in the form of those poets, with my eyes fixed upon the drops of ichor in therr foot-prints (30) Listen to the story of Pauma composed in bref by Vimala, in clear and simple verses and in conformity with the sacred texts (31) ·1-40 Translation 53 In this ancient book, there are seven principal things viz, condition of the universe, origin of families, starting, battle, birth of Lavana and Ankusha, emancipation and many existences. (32) Hear, the context of this story of Pauma as it yas briefly narrated by the son of Tisala (33) The stopping of Vira on the beautiful peak of mountain Viula, and the full narration by Indabhui to Seniya. (34) The origin of the family of kulagaras, policy laid down for governing the affairs of people, birth of Lord Usabha and his corronation on the Mandara mountain. (35) Preaching in various ways, ending the pains of people, monkhood, acquisition of perfect knowledge, excellent powers of a Jina and the showers of flowers. (36) Worship by all gods and demons, liberation, greatners of emancipation, and the battle of Bharaha and Bahubali as it took place. (37) The origin of castes, groups of heretics, false believers, the Vijjahara family and of Vijjudanta. (38) Terrible harassment to the great monk Sanjayanta, acquisition of perfect knowledge, taking away of lore by: Dharana. (39) Birth of Ajiya, full wealth, happiness, misery, Samosarana, shelter given to Vijjahara as by the lord of Rakkhasas. (40) Giving a place and a boon to the prince by the king of Rakkhasas, : birth of Sagara, ·54 Translation 1-51 41 misery, asceticism, emancipation (41) The great demon Alkanta, celebration of his prosperous birth So also the starting of the family of Rakkhasas should be knowo (42) (Tradually, the origin of the family of Vanarakeu, the history of Tadikesa with prince Udahi should be known (43) The arrival of Kikkindhlyandha and Sirimala killing of Vijayasıha, anger of Asanıveya attractive c on the top and entering Lanka cause of the bloustand death of the powrful sons of Sukesi plenty of wealth obtained by Malt (46) Birth of Inda in the city of Chakkavala to the south of the range of montain Veyaddha lordship of the Imes of Vigsaharas. (47) Death of Mali in battle, birth of prince Vesamana, the son of Sumalt entering the excellent garden of husumanta (48) Union with Kekasi, seeing great dreams, birth of Dahamuha and acquisition of lores (49) Agitation of Anadhya jakkha, arrival of Sumalı, getting Mandoyan and the observation of girls. (50 Then the story of Bhahukanna, anger of Vesamana, battle of Rakkhasas and Jakkhas and the penanee of Kubera (51) Dahanuhas visit to Lanka, seeing and ask ng the ercellent Jina about the hoh and sin destru ·1-62 Translation 55 ctive story of Harisena. (52) Catching the big intoxicated elephant named Bhuvanalankara, getting to the abode of Jama, Rikkharaya, Aichcha and Kikkindhi. (53) Dahavayana and Dusana entering the city of Payalankara, great mass of misery to Anuraha in separation from Chandoyara. (54) Union of Siri and Suggiva in the city of Virahiya, -monkhood of Vali and agitation of mountain Atthavaya. (55) Sutara obtained by Suggiva, death of Sahasagai, great distress and Dahamuha going to Vuyaddha. (56) Renunciation of Anaranna and Sahassakirana, destruction of sacrifice, narration of the past birth of Mahu and desire for Uvarambha. (57) Acquisition of lores, loss of wealth to king Mahinda, Ravana's visit to Mandara and coming back again. (58) The great monk Anantaviriya getting perfect knowledge, Ravana taking vows and birth of Hanuya (59) Meeting and affection between Malinda and Palhaya on mountain 'Atthavaya, anger of Pavananjaya and desertion of 'Anjana. (60) Narration of the past births of Hanuya "by a monk, delivery in the city of Hanuruha with the help of Padisura. (61) Engagement between Pavananjaya and a Vijjahara in the forest, pleasure and festival of the (son's sight with. Anjana and the female Vijjahara (62) Great and fierce hattle :nf Mohnhain ·50 Translation 1-72 the son of Pavananjaya, height and interval of Jina (63) Movement of enemies like Baladevas Kesavas and sovereign kings, Dasaraha getting the kingdom and the great boons obtaind by Kegai (64) Battle with Inda, having taken Ravana on side Disgust of the king for worldly life and initiation into monkhood. (65) Birth of Rama Lakkhana, Bharaha, Sattunihana and Siya Account of sorrow in Videha (66) Painting of Siya by Naraya, infatuation of her brother on seeing that and origin of the gem-like bow for her choice-marriage (67) Initiation into monkhood by Dasaraha at the hands of monk Savvabhuyasarana, narration of the emanapated and the meeting of Siya (68) The fulfilment of Kegai's boon in the form of Bharaha's getting the great kingdom and the exile of Lakkhana Rama and Siya (69) Movement of king Vijja kanna, his getting an excellent princess, subdual of Ruddabhu and the release of Valikhilla. (70) The beautıful settlement of Ramapun near Arunuggama, meeting of Vanamala and the rise of Aiviriya (71) Acquisition of Jiyapauma, harassment of monks Kulabhusana and Desabhusana and the erection of a temple on the top of mountain Vamsa (72) Vows taken by Jadau on seeing the efficacy of chanty, his own purification and greatness, ascending the chanotand killing Samb- ·1-83 Translation 57 ukka.(73)Arrivalof Kegai's son,terrible battle with Khara and Dusana and Rama's SOTTOw on account of Siya's abduction. (74) Virahiya coming quickly, killing Dusana, destruction of Rayanajadi's lores and the meeting of suggiva. (75) Killing of: Sahasagai, getting a clue to Siya's whereabouts, meeting with Vihisana and getting the alliance of Vijjabala and. Kesi. (76) Kumbhakanna and Indai, great bondage in the noose of serpents, Lakkhana struck with the great lore and cured by the touch of Visalla (77). Entering the temple of Lord Santi by Ravana, appearance of the eight excellent accompaniments of a Jina and entering Lanka : (78). Production of the disc, killing of Ravana by Lakkhana, bewailing, of excellent young women and the arrival of an omniscient sage (79). Initiation of indai: and others, union with Siya, Naraya's: visit to Lanka and entering the city of Saeya (80): Hearing the narration of the past births of Bharaha and the elephant, Bharaha took to asceticism and placed Lakkhana on the throne (81). Gain of Manorama, death of Lavana with his body embraced by wealth and beauty in-battle (82) Devastation of the country round Mahura 'by harassment from gods, tising of seren sages and the banishment of Siya (83). King Vajjajarigha saw and protected Siro, Rirth, ·59 Translation 2-1 of Lavona and Ankush and their battle with father having conquered other kings (84) Mont Saya labhuana getting perfect knowledge and gods coming down Styes fierce ordeal, dreadful octan of the world (85) Austere penance, agitation in the choice-marriage by Kavantavayana, initiation of princes and bad existence of Bhamandala (86) Hanuyas asceticisi penance of Lavana & Ankuxa, lamentation and somyw o Rama at the death of Lakkhana (87) Initiation of Roma caused by a god fnend of past birth, monkhood getting perfect knowledge and liberation (88) Alay the good and the Impartial shus listens with a pure mind to the story of Paums who attained to the path of perfection (89) This story of Rama the eighth Baladesa was told formerly by Lord Virat- Then that story which brightens the world was held by the best of monks Now it has been composed in clear and simple verses by Vimals Listen to the meaning of the text which is highly meritorious and made up of holy letters (90). Second Chapter in the southern part of Bharaha in the Jambudiva here, there was the country of ha, attractive and beautiful with cities and Ines (1) It was spread into villages, towns L) ·2-8 Translation 59 as and cities of various descriptions known Kheda, Kabbada, Madamba and Donimulia. It was full of a number of cows buffaloes and mares and the roads leading to its boundary were as it blocked with great mass of wealth (2). There was in it a large number of honest'(pure] people like the leaders of caravans, merchants, householders and heads of families. There were many diamonds, gems, pearls and much gold in its treasury and much corn in its big granary (3). The people in that country were very beautiful, clever in sciences, possessed of strength, prosperity and lustre and much inclined to religious practice. (4) It was always full of the the music of actors and dancers who were dancing and acrobats who showed their skill on the top of a bamboo with an umbrella. There, the travellers were fed and provided with food of various kinds. (5) The people were often busy with marriage celebrations, were fond of scents and flowers and their zeal for various eatablés, drinkables and dinners constantly increased: (6) The country was 'attractive on all sides with tanks, lakes and gardens and happy being free from foreign invasion, epidemics, thieves and famine. (7) In the heart of that country, there was an ancient city called Rayapura, encircled by high and broad, city walls. (8) It contained excellent ·60 Translation 2-15 mansions high arched gates and white palaces free from blot it was surrounded by drtches and its wide circumference was beautified by the top-decoration of ramparts (9) It was great with many valuables and the houses in it were full of prosperous gems of land and water It was full of noise made by the conversation of merchants coming from various countries. (10) L. She - mit T 1 wide x«e of Aguru and Turukka incense ponders and sandal (11) It as charming with temples rich in gardens, orchards and groves of trees and it appeared attractive with hundreds of lakes ponds, wells and fields (12) There was great but sweet sound at the Attractive sights in squares and places where four roads meet It was full of learned men and deserved great praise on account of people of stainless character (13) Why speak more! That city was an abode of thousands of ments constructed as it were with the beauty of the city of gods (14) In such a city lived king Seniya possessed of kingly ments like Vesamana incamate (15) His hair was oily and dark like bees his face bore the splendour of a blooming lotus his shoulders were thick strong and hard ·2--22 Translation 61 and the pair of his arms was long, big and round (16). He had a broad and extensive chest. His waist was tender and graceful which could be easily caught within palms. His hips were like those of a lion and his thighs were like the trunk of an excellent elephant (17). His toes were tender like the tortoise and he was shining like a mountain of gold. His face was calm like the moon and he appeared grave like the ocean (18). There was nothing which he did not know, the science of government or any thing of importance. He had acquired all talents by right belief and he was devoted to the worship of preceptor and gods (19). Even that man who is clever in various arts and scriptures cannot get to the end of the merits of that king, though describing them for a long time -(20). was Here in the continent of Bharaha there a prosperous and meritorious city of Kundaggama, where where ruled a great king Siddhattha by name,(21). He had a beautiful wife. called Tisala who was adorned with many merits. The Jina .entered her womb in the last moments. [of the previous life]. (22) All the . gods having known by the shaking of throne that the Jina was born, started with horrinilation ·62 Translation 2-31 caused by satisfaction (23) Maying gone to the city, they showered scented water and taking the great Jing, went to the peak of Mandara mountain (24) The Indras placed him on the throne made of the famous] slab of stone called Pandukambala, studded with diamonds and bathed him with milk-occean-water from jugs. (25) The name Mahavira has given by Indras to him who in sport shook the Meru mountain by his foc. (26) Having saluted, prayed to and circumambulated the great jina, the gods replaced that preceptor of three worlds before the mother (26) With food given by the Indra and passing through the stage of childhood by licking the paste of nectar on his thumb, the Jina became thirty years of age. (28) One day, that Jina Vira, full of desire for emancipation, and knowing the faults of the world ) accepted asceticism surrounded by the Logantıya gods (29) Of him who was free from the cight karmas and who was engaged in meditation perfect knowledge which brightens the whole world was produced (30) Hus blood was (white) like milk in colour, and his body was free from dirt and sweat, full of sweet smell, possessed of auspicious marks and merits, extremely pure and like sun in brightness (31) His eyes did not throb His nails and hair were ·2-38 Translation 63 well shaped and oily. The country one hundred yojanas round, was free from epidemics. (32) wherever he stepped, lotuses with thousand petals grew, trees bent with the burden of fruits and the earth became rich with corn. (33) The (surface of) earth became clear like mirror, the language Addhamagahi started and the directions being free from dust and pollen became clean like those in autumn. (34) Wherever the great Jina stopped, a throne studded with gems, a divine drum of sweet sound audible in one yojan and shower of celestial flowers were produced. (35) Thus that sun amongst great Jinas, the best of monks, followed by the eight excellent accompaniments moved about awakening (inlightening ), the lotuses in the form of liberable songs. (36) That lord Mahavira, possessed of the prosperity of excellent powers and followed by the whole congregation of monks in groups and their heads, while moving about, reached the great Viula mountain (37) The king of gods having known to great Jina to be on the great Viula mountain, mounted his elephant Eravana who looked like a peak of the Himalayas. (38) The temple of that elephant was besmeared with read-lead He appeared splendid with the decoration a garland of stars. He gave out the sound of ·64 Translation 2-7 the ringing of bells A streak of rut marked his temples He was fragrant with the sweet smell of rut on which sat the humming bees, and the line of banners was shaken up by the wind caused by the small chownies on his (constantly ) flapping and unsteady ears (39-40) Indra whose glory was sung by the nymphis and who was surrounded by the Samanya gods came down to the mountain Viula with gods and demons (41) The shakra ( Indra ), on seeing the great Jina placed his folded hands on his head and with a delighted mind began to pray (42) Oh sun with the rays of perfect knowledge, this whole world is sleeping as it were in the darkness of delusion You alone have made it bright and pure (43) In the ocean of this world which is full of the waves of the water oft great sorrow, oh glorious one, you are a ship to take across the merchants in the form of liberable souls (44) Oh lord, you are a guide to those who have lost their path in the forest of this worldly existence which is dense with? the trees of union, separation and sorrow (45) Who is able oh lord, to count your true ments though one may try to do it even for a long period of thousands of crores of years ? (46) The king of gods when the prayer was over and other gods of the four classes too, saluted.

·2-55 Translation 65 the Jina with devotion and took their scats. (47) The king of Magaba having seen the arrival of gods in the presence of the Jina started from the city of Rayapura with a large number of followers. (48) Having reachiad that place, he got down from the great intoxicated elephant, prayed to the great Jina and sat down. (49) In that place, divisions were made beforehand and it covered a circular area of one yojana. It had three ramparts and it was beautified by wide diamond gates. (50) Then there were two ( main ) divisions with eight big flags and banners. At each door, eight dramas were being enacted. (51) There were sixteen execllent wells full of pure water and blue as well as white lutuses, four in each direction. (52) The lord who was the preceptor of three world's sat with ease on the excellent throne with umbrella over the umbrella, chowries, Ashoka tree and the halo of light. (53) I shall now describe each division in such an assembly of men and gods. (54) In the first division, there was a group of knotless great sages. Then the section was for the goddesses of Sohamma etc. (55) The third part was for nuns great in merits and then as rule, there were the maidens of the Loica a ·66 Translation 2-65 class (56) Then, there scre the divisions for Vantara and Bhajanavasisa goddesses, Jously a gods, Indras of Vantaro, Bhavana, Sohamma etc. and the residents of Kappa (57-58) In the other division, there has the assembly of erecilent human beings and the section for subhuman beings was in North East. (59) in such an assembly of gods and kings, Goyama with salutations asked the Titthajara about religion and non-religion. (60) Then the great monk with his voice as deep and loud as the clouds preached religion which brings welfare to all living beings, in Ardhamagadhi language (61) Substance is twofold It should be known as consisting of life and non-life Living beings are of two kindsltberated and mundane (62) The happiness of the liberated souls is endless, matchless, unperishing, steady, permanent and always unobstructed (53) Those who are mundane are mobile and immobile Both are again with perfect and imperfect development (64) Earth, water, fire, wind and vegetable are said to be immobile souls, while those with two senses are mobile with and without mind (65) What is known as non-life has the divisions of Dhamma etc The liberable souls get emanci- ·2-75 Translation 67 w pation. It is otherwise in the case of the nonliberable. (66) A soul always contracts evil Karmas by reason of false beliei, activities (of mind, specch and body) and passions with soul-taints. (67) A soul earns endless merit hy right knowledge, iaith, practice and penance, being guarded in mind, speech and body. (08) Karmas in short, are said to be of cight kinds. Souls by their inclination and activity get bound or freed. (09) The immediatc happiness which living beings in the world get, out of their foolish attachment for sensual pleasures is in fact, manifold misery. (70) So long as sinſul souls have to pass time to the hell even as much as for the winking of an cyc, there is no happiness. (71) Sub-human souls experience great trouble in being punished, beaten, lied and looked down with contempt. (72) Men have their troubles, physical and mental in union and separation, gain and loss, attachment and hatred. (73) The pain to gods at the time of dropping down is very great as compared with what is felt by less prosperous gods at the sight of the groups of more prosperous gods. (74) In such a dreadful world with its four roads ( leading to the four gatis ), a soul being comparatively, free from troubles gets human existenee with difficulty. (75) ·68 Translation 2-83 Even when human birth S obtained, IS generally in the families of robbers etc whose riches are little. Birth in a noble family is difficult (76) Though born in a good family, he may be deaf or dumb, blind or lame hunchbacked or dwarfish A soul gets a healthy body with all fre senses with difficulty (77) Even after getting all good things, the unfortunate foot does not become inclined to religion on account of greed and delusion (78) Although religious inchnation is produced a man being taken through the playgrounds of bad religions does not get the farth preached by Jinas (79) Having got the human birth a man who is never inclined to religion loses as it were nectar from his very palm (80) Some wise men accept asceticism with devotion and stand for the highest object with their conduct unviolated (81) There are some other men who having propitiated the twenty objects of Jinship earn endless happiness which surprises three worlds. (82) Others, having practised exalted penance have little worldly existence left for them and having passed through two or three births they get unexcelled emancipation (83) Those who undergo noble austenties and meet their death with propitlation ·2-91 Translation 69 and strength of intelligence become the Ahamindas in Anuttara Vimana heavens. (84) Having dropped from there, they enjoy the riches and pleasures of Baladeva and Chakradhara for a long time and practising religion, get perfection. (84) Some, having accepted asceticism become defeated by terrible hardships, break down from restraint and again take the vows of a householder. (86) Some are satisfied only with the sight of great Jinas and do not take vows af renunciation even in dreams. (87) Those whose mind is deluded by false belief, who do not practise good conduct, who do not take vows and who are dipped into the sensual pleasures enter into a dreadful war by their household undertakings. (88) Some, having iollowed occupations like agriculture in which there is injury to many creatures, go to hell which is terrible with great and acute pain. (89) Those whose nature is deceitful and crooked, who trade with false weight and measure and who have no faith in religion go to sub-human existence. (90) Those whose behaviour is straightforward and religious, whose passions are mild, who are simple by nature and who possess ordinary merito rent Loc.

·70 Translation 2-99 great minor and major vows and practise penance like a child (without proper understanding ), become gods in heaven according to their soul-condition (92) Those who are pure in belief, knowledge, practice and various activities of senses and those who are indifferent even to their own body get perfection having shaken off the karmas (93) The great monks being free from eight karmas get liberation, the eternal, endless and unobstructed blns and happiness (94) Souls being tied to karmas wander in the great ocean of four conditions of life and none can cross it without the boat in the form of Jaina religion (95) All the creatures which are scorched with the heat of acute pain and troubles in the summer of worldly existence, are pacified by the cool water of the clouds of the words of Jina (96) Having heard that religion which started from the totus-like mouth of the Jina, those gods with their mind influenced by night belief went to their own places (97) The king of Magaha also, having devotedly saluted Lord Vira went to the city of Kusagga with all his retinue (98) Then at the close of the day, sun set, lotuses faded and the chakravaka pairs were separated (99) Darkness spread up in the sky, bla- ·2-107 Translation 71 ckening the brightness, of the conduct of the good in all the roads of directions, itself being black in colour. Then the nature of the wicked is known. (100) The king too, in his palace which was bright with the dazzling rays of diamond lamps, slept with ease in the bed on the couch which was covered with a sheet of flowers. (101) Though sleeping, he again and again saw the Jina in dreams and asked him about his doubts with great care. (102) Then the high-souled king, being praised with hundreds of auspicious verses, got up by the shouting of bards with the beating sound of drums like the deep roaring of big clouds. (103) Then he began to think thus, “ Lord Vira has said this world possessing religion to be the abode of men like chakradhara and others. (104) But in the story of Pauma, my mind entertains great doubt. How were the Rakkhasas though very powerful killed by the Vanaras ? (105) The warriors, proud of were born in great families and achieved hundreds of lores only on account of the religion of the conqueror. (106) It is heard in classical books that Ravana and all other Rakkhasas took fat, blood, flesh etc. as food and drink." (107) Kumbhayarına the powerful their strength th ·72 Translation 2-116 brother of Rasana slept without fear for sex months at a stretch (105) That high-soulcd humbhayanna would not get up from his bed before his time although his limbs might be crushed with clephants resembling great mou. ntains, or his car might be filled with pots of oil, while asleep He did not hear the sound of food drums and trumpets though played upon in front of him (109-110) Even when he got ur. with his body overcomcsih tertible hunger, he swalloned everything before him, the elephants, buffaloes etc (111) Having filled the belly with many gods, men, elephants etc. he, again went to bed and slept fearless for other six months. (112) It is also heard that Indra was defeated by Rasana in battle, put into fetters and taken to the city of Lanka (113) Who in the three worlds full of gods and demons is able to conquer Indra who can hold up the Jambuddiva encircled by oceans? (114) By merely thinking about that Indra whose elephant is Cravana and whose thunderbolt always strikes sure, another (the opponent ) may be reduced to a heap of collyrium (115) " A lion was killed by a deer or an elephant was drven away by a dog" The Ramayana containing such paradoxical things has been composed by poets (116) All this is false and oppossed ·3-4 Translation 73 o logical reasoning. Those who are learned in this world do not trust it with the merit of conviction. (117) Thinking thus, that king became anxious to see the Jina for removing his doubts and got ready to go. (118) There were plots of ground where grew excellent lotuses from which all bees had gone away, which (plots) appeared extremely attractive on account of sweet tune and note, which scattered the pollen of flowers sticking to the wind of trees and which were pure like the rays of sun. (119) Third chapter. The king of Magaha who was sitting in the assembly hall, whose body was fully decorated with ornaments, whose foot-stool was brightened by the rays of pearls in the crowns of his vassals and who was greatly anxious to see the monk, mounted an excellent and clever elephant with praiseworthy marks. (1-2) Then the great king, followed by elephants, chariots warriors and horses started from the city and went to where Goyama was sitting. (3) Having reached the place, he saw that great Ganahara, who by his lustre looked like the autumnal sun in the midst of the groups of monks. (4) Having got down from the elephant and having ·Translation 3-13 fone round the monk (with respect ) the king with a delighted mind boxed down with hands folded on the head (5) flaving received the blessings, he sat doun at the feet of the monk and with great modesty asked after his health (6) Getting a chance, the king with modesty and courtesy asked again that Ooyama who removed the darkness of doubts. (7) "Of glorious sage, 'I desire to clearly hear the story of Pauma. The preachers of bad farth have made it famous with contrary material (8) If Ravana was a Rakkhasa as brase as gods, how could he be defeated by the sub-human beings uke monkeys in the battle (9) The gold deer was struck with an arton by Rama in the forest and Valı has killed deceitfully for the sake of Suggia and Sutara (10) Having gone to heaven, Indra was conquered in battle, bound with strong and hard chains and put into a prison (by Ravana) (11) Kumbhakama though clever in all objects slept continuously for sit months How could themonkeys construct a bridgein the great ocean ? (12) Oh divne master, please favour me and tell me what is true and reasonable Please remove the darkness of my doubts by the light of knowledge" (13) Then the Ganahara replied, # Listen oh great king with attention As the omit$CE ·3-22 Translation 75 ent masters have narrated, so too, I shall narrate to you. (14) Dasanana ( Ravana ) was neither a monster nor a flesh-leter. All that the fools of these bad poets have stated is false. (15) Again, what is being told without an introduction, does not carry the meaning. Those words, oh king, 'as if cut into the root become lost. (16) I shall describe the divisions of place and time first, and then the stories of great men. Listen to them in due order. (17) Sky is infinitely infinite. In it, there is the universe without beginning and end, always divided into three parts. (18) The universe should be known as of the shape of a cane seat, like a cymbal in the middle and like a drum above. (19) The whole of it is Tala bound up in three circles. In the middle of many oceans and islands there is the region of sub-human beings. (20) Again in the centre, there is ſambuddiva of the shape of a mirror. One hundred thousand yojanas is its area. (21) It is surrounded by the salt-sea on all sides and its doors on the ramparts called Paumavaraveiya are bright with splendour. (22) · In the middle, there is Mandara mountain, decortated with four forests, bright like gems, ninety nine thousand yojanas in height, ten yojanas wide, one khoi yojanas below stuck in a like a ·76 Translation 3-33 of adamant and touching the Sohamma heaven at its top (23-24) There are six great mountain ranges and scien regions (divided by them), fourteen great rivers, four Nabh mountains, twenty Vakkhara mountains, thirty four capitals and thirty four Veyaddha mountains (25-26) There are sixty eight caves and thirty thrones in the region of the divine tree between Uttarakuru and Devakuru (27) There are two hundred mountain peaks called hanchanakuda, sıx lakes and two strange twin mountains (28) There are six divisions of Bhogabhumi, attractive and decorated with excellent trees There are the temples of Juna in these places (29) Then m the salt ocein, four islands should be known They are charming with Jaina temples and like heaven in enjoyment (30) To the south of Bharaha in the Jambuddiva, there an island of Rakkhasas That of Gandharvas is to the west of Videha (31) Then there is the island of Kinnaras to the north of Eravaya and the island of Varuna is IS in East of East Videha (32) Increase and decrease should be known in Bharaha and Eravaya in the remaining continents there is Time eternally fixed (33) The presiding god and master of the Jambuddiva is Indra Anadhiya of great prosperity.

·3-42 Translation who rules over thousands of gods. (34) Formerly, this Bharaha was very attractive and full of pleasures like the Uttarakuru with plenty of excellent desire-fulfilling trees in the Susannasusama age. (35) Men in those days were six miles in height, with the physical structure of Samachauransa type and their age limit was three Palyopamas of Years. (36) The desirefulfilling trees provided musical instruments, food, ornaments, garments, lamp and light in the house, ressels and flowers. (37) With these, people used to enjoy tenfold great pleasures according to their desire and being always happy did not even feel the time that passed. (38) With a short period of life remaining, they produced an extremely graceful couple and dying from there again got the happiness of gods. (39) Even lions etc were calm and did not get angry with each other. Moving freely and happily they too enjoyed pleasures. (40) Thus time increases and decreases (in happiness etc. ) in Bharaha and Eravaya but in other places it is not so. (41) Having heard this, the king saluted the monk again and asked, “By doing what, is a man born in the Bhogabhumi" ? (42) Then the great leader of monks replied, “Those men who are straightforward and simple in this world get their ·78 Translation 3-51 way to Bhogabhumi by doing chanty to monks' (43) Those who give things in charity to the censured for the sake of happiness and plea sures ( in the next birth ) become elphants and enjoy the pleasures of an elephant (44) Just as in a well-tilled-field, seed grows and is not lost, in the same way a man earns plenty of religious ment by chanty to good monks (45) Just as water, drunk from one pond by a cow and & serpent, results into milk in the case of the former and poison in the case of the latter, in the same way, chanty done to the ull-behaved and well behaved becomes completely fruitless or fruitful according to the nature of the recipient (46-47) Thus oh king, 1 have briefly explained the details of charity Now I speak about the ongin of the famıhes of Kulagaras Listen (48) Just as moon by her nature waxes and wanes, similarly the ascending era increases in happiness etc and the descending era decreases (49) In the third division of time when one eighth of a Palyopama was left, first great kulagara called Padisu vas born (50) That high souled kulagara possessed the memory of past birth and hence knew the relations of three previous existences The earth under him was pure and peaceful everywhere. (51) Thus after some time had passed, ·3-61 Translation 79 Sammui was born. Then came Khemankara and Khemandhara in turn. (52) Then noble Simankara was followed by Simandhara who gave delight to people. Thien Chakkhu was born in Bharaha. (53) People who were frightened at the sight of sun and moon were consoled and every other thing as it happened in each period was explained by him. (54) Then followed the brave Vimalavahana, moonlike Abhichanda, Marudeva, Pasenai and Nabhi. (55) These fourteen great kulagaras who lived in Bharaha were clever in politics and dear to people. (56) The tree where Nabhi himself resided was beautiful, surrounded by various various gardens, and wells and abode of the state of enjoyments. (57) He had a wife called Marudevi who possessed many merits, who was full of youth, grace and beauty and who was like a goddess incarnate. (58) The goddesses Hiri Seri, Dhii, Kitti, Buddhi and Lachhi always served and obeyed her by the words of Indra. (59) The deities entertained them with dancing and music on lute while taking food, drink, sandal paste, bed, seat, bath etc. (60) One night, when Marudevi was sleeping with ease in her rich bed, she saw auspicious dreams in the last quarter. (61) A bull, an elephant, a lion, wealth, garlands, moon, sun, flag, iar. an ·80 Translation 3-71 lake, occean, aerial car, mansion, heap of gems and fire (62) At the end of dreams she got up fresh from bed with the blowing of trumpets giving out cries of victory, like the lotus at sun-rise (63) Having-performed curious notes with her eyes dilated with joy she went to Nabhi, sat on a jewelled seat and described the excellent dreams to her husband (64) Nabhı having followed their import, said, "Fair une, you will get a Titthankara son born of your womb (65) Hearing those words Marudevi had her body filled with joy, her lotus-Iike eyes bloomed and she thrilled with hompilation caused by satisfaction (66) When the Jina was to enter her womb, six months before his dropping (from heaven) Dhanaya (god of wealth) began and sho. wered gems for fifteen months (67) Usabha is praised by the name Hirannagabbha in the world because when he was in the womb gold rained on earth (68) Having stayed in the womb with three kinds of knowledge, he was born at the proper time, agitating the whole world (69) Nabhı being satisfied, joyfully celebrated the occasion with the sound of good drums and rich auspicious things (70) The Indras saw their thrones shaken by the gust of auspicions wind and found by their Avahi knowledge that the Jina was born (71) ·con. 3-78 Translation, SI Bhavanavai gods hurridly got up by the blowing of conch, Vantara by the sound of drums and the Joisiya gods by lion roar. (72) Even the lords of Kappa got up by the sound of bell, started with all pomp and prosperity and went to the human world. (73) Then the gods of all four classes, mounted on elephants, horses, bulls, lions, lions, celestial cars and various veyances and reached the house of Nabhi, (74) The gods being delighted dropped a shower of gems which was bright with lapis-lazuli, Vajja. emerald, Kakkeyana and Surakanta in the house of Nabhi. (75) Then the generals of Indra carried the Jina to him in palm, having placed near the mother a false child. (76) The Sakka in hurry bowed down his head, took the Jina and was not content to look at even with his thousand eyes, (77) Then all the gods in a body started towards Mandara, covering the sky and appearing bright with the splendour of ornaments. (78) And the great mountain Meru was seen. It was a huge mass of marble slabs and various gems. Lines of forests with beautiful breezy creepers were hanging long on its sides. It was bright with the rays of various big diamonds rising from a number of mountain peaks. The ·82 Translation 3-56 ends of sprouts in it were shahen by sweet, gentle and pure wind of the petals Th“ rich nts, of fragrance of flowers rising from excellent young trees in it was extolled by bees There was. plenty of pure water flowing with simple as well as 'ghu'uhul1 sound 11 it It was full of beasts like monkey, mongoose, bulls lion, hog, antelope and chamara deer Clusters of clouds were playing on it in a self-willed and beautiful manner, being free froni fear. The Garudas and Vantara gods like Kinnara, Uraga and Kimpurisa in large numbers were ascending its sides All its direc 11ons were filled with the music of Gandhaavas and the sweet murmers of goddesses (79 to 83) The mountain Meru was decorated with such merits Those noble gols alighted on its best peak. (84) There was seen the Pandukambala slab of stone, shining bright with gems and like the Chandrakanta gem making all the ten directions bright (85) Satisfied and delighted the Sakka placed the Jina on the throne and the gods commenced the great coronation (86) Drums for the birth celebration were beaten like the roaring of clouds and various musical instruments like Padaha, Bheri, Zallart, Ainga, ·3-96 Translation, 83 Panava, tabor and conch were played upon. (87) Various gods like Gandharva, Jakkha, Kinnara, Tumburu and Mahoraga, carrying in their hands, excellent flowers, sandal paste, incense ponder, celestial garments and chowries began to dance with satisfaction. Some sang with sweet tone while some dashed, moved about and sported in various ways. (88-39) Some held over him an umbrella with a number of pearls hanging down and some beat the drum with a decp, loud and big sound. (99) Goddesses danced amorously with gestures. with the graceful placing of feet and with coquettish glances suggesting mental changes. (91) Gods from above, showered lowers rich with varied fragrance, so that the sky though clear, became tawny with pollen in a moment..(92) Then the groups of gnds filled jars from inilkocean and brought them for the coronation of the Jina. (93). Taking the jewelled jar, Indra began to bathe the Jina with a sweet confused voice of praises and auspicious verses resonant with the cries of victory. (94) Other great and prosperous gods like Jama, Varuna and Soma too, started with a cheerful mind and bathed the Jina. (95) Indrani and other goddesses besmeared with delight, fragrant scented powders ·84 Translation 3-105 with their own sprout-Ithe fore-arms, ( 96 ) Having completed the coronation, Indra with satis faction decorated the limbs of the Jina with ornanie nits in the proper manner (97) He placed a crest gem on lus head, arranged the long head garland, put pendants in the ear and diamond Dracelets on the arms. (98) A girdle tied to the loin cloth of the Jena, shone bright with gems on the celestial garment (99) Then Indra having decorated the body of the Jina with ornaments with full respect began to praise him with a delighted mind ( 100 ) * Victory to you, who are like a sun, to d spel the darkness of delusion, a full-moon to a waken the night lotuses of liberable souls, a drainer of the worldly ocean and who are decorated with the Sıravachchha sign on your chest."' ( 101 ) Other gods too prused the Jina for his real merits, went round him thrice and all returned as they had come (102) Then the god Hıraona gaves took the Jina to his house, placed him in mother s lap and went to the heaven, (103) Marudevi on seeing her son decorated with Josine ornaments thrilled with Jorripilation and could not contain herself with joy (104) Nabhi too, on seeing his son besmeared with the thich 1 ·3-114 Translation. 85 paste of divine saffron and decorated with excellent gems felt the excellence of three worlds. (105) Because a bull, white like the moon and kunda flower entered the womb of mother (in a dream), Nabhi with satisfaction gave him the pame Usabha. (105) He grew cvery day in strength by licking nectar on his thunb and playing hundreds of games in the company of celestial boys. (107) Extremely lustrous and an abode of auspicious marks and merits, he attaincd in a short time full growth of body with his chest marked by Sirivachchha, (108) The height of his body five hundred cub. its and the structure of his body was of admantine joints and bones. He possessed thousands of good signs and his body was bright in splendour like sun. (109, Food, drink, vehicles, bed, seat and ornaments of various kinds-all these were at once supplied to him by gods. (110) By the effcet of time, when, various desirefulfilling trees were lost, the juice of sugar-cane alone was the food of men. (111) The people on earth did not know sciences and architecture, knew no distinction of religion and irreligion, There were beneficial works and heretics had no existence. (112) Then Dhanaya constructed a was ·86 Translat1011 3-122 ** Love city full of gene nine yojanis xide and incre yojinas long with the high ramparts made of best gori (113) I ord Usabhi himself tought the artisans about willes mines cities, town, settlements and auspicious work (114). Those men who presse osed great strength aid were employed in the work of protection, became famous in the world as Khattigas (115) Those who were engaged in trade, agriculture, guard ing and protecting cattle ete were called Vaisas, They were wise and inclined to business, (116) Those who took to low work was sening others belong to the class of Suddas They are of many kids (117) Because he started an age of happ iness to all creatures on earth that age is known as Rayajugi in the world had two wes Sumangala aud Nanda and hun dered sons, Bharaha and others (119) He had two excellent daughters Bambht and Sundari possessed of youth grace and luster and reno wned in the world. (120) He explained the royal policy to his vassals, soldiers royal priest commander of the army merchants and leaders of villages and mutual relations of people to them Thus of him who enjoyed royal' glory some time passed and he became eager for liberation on seeing the nymph Nila (122) (118) He ·me 3-129 Translation, 87 Alas, the people being attached to another's service incur great hardship, dance like the mad and do hundreds of strage things. (123) Human birth is worthless, life is fickle like the Streak of lightning and the body becomes an object of a number of insects, diseases and sorrows.(124) A soul being addicted to the flesh of sensual pleasures takes misery to be happiness, and though much troubled does not realise that life is melting fast away. ( 125 ) So, being without attachment and having given up this sensual pleasure which is not eternal, let exert in penance and restraint for the happiness of emancipation. (126) Thus when Usabha was thinking about the means of the end of worldly existence, the Logantiya gods came with their shining bright. ( 127 ) Having bent the head they said, " It is good oh lord, that you have awakened. Much time has clapsed since the destruction of the path of emancipation here. (128) These souls wander again and again in this terrible ocean of birth. Taking to the ship of the words of Jina, let them cross it. Pray, let them not delay. » Thus gods of all four classes with Indras etc, came up at once for the starting Crowns ·88 Translation 3-133 of him who was of firm determination ( 130 ) Having bowed down to the Juna delighted and satisfied, they shouted victory and their sprout- Irke ha ds waved flags umbrellas and chowres (131) He chimbed a beautiful palanquin whose gold circumference was studded with Vaya, saphire emerald sandal and diamonds and which was carried on shoulder by gods (132) Then, the high souled one surrounded by gods and hings started from the city with the cries of victory gnen out by bards accompanied by the blowing of hundreds of trumpets ( 133 ) He reached the excellent garden of Vasantatılaya which was full of Baula Tilaya Chanıpaya Asoga Punnaga and Vaga trees and creepers (131) Having saluted the Siddhas and having plucked the hair in five fists he accepted the great vows of a monk with four thousand followers (136) Indra too took the hair in a diamond box, bent his head and threw them in the milk ocean (137) The gods with all men went back to their places having celebrated the great occasion of starting and hasing bowed to the Jina (138) Th- fortunate Jina with the four thousand monks moved about on earth peacefully and ·3-146 Translation, 89 observing fasts. (139) Some of those monks broke under the pressure of ( the soldiers of ) hardships in the first month; some in the second and thus, all who remained, left in the sixth month. (140) not Bing afraid of Bharaha they did return home, though oppressed by thirst and hunger but lived in forests out of shame and ptide. (141 Now, being oppressed by hunger, as they took fruits from a number of trees, it was proclaimed in the sky, Do not take them in the dress of monks, " (142) Then arose various classes of ascetics who put on garnients of bark. Kusa grass and leaves, who ate fruits and who thought in their own way. (143) . leaning Then Nami and Vinami, being desirous of pleasures went to the Jina, bent their head and sat near his feet with ease. (144) On account of them who were towards. pleasure, the throne of Indra shook and he went there with all his retinue. (145) Having saluted the lotus-like feet .as he. 'sat down near the Jina, he saw two youths with their eyes like lotus-petals. (146) Then Indra asked, " Why are you sitting here before the linn ·2 are 90 Tonstation 3-136 + with stronis in your hands >" (147) Then Nam replied, "We have no royal glory for its sate oh master we sitting near the Jina" (148) As soon as this was spolen, Indra Sut them ponerful and rich lores of lanous kinds 1149) The grunt motintain Veyad lha *1 med to then as the best resulence which was made or pure lier and which tendal to yojanas (150) Beautıful on both the sides st 429 spread in tno ninges each of twenty five sojanas, Tor six yojanas on the ground the height W two mules (152) That Vijahara Mami went to the Southern range and founded fifty great cities Rahanpur Chalkawala etc (152) In the Northern ringe was the famous city of Gayanas atlah? Ic was decorated with excellent palaces, bth arches and many temples of Jinas (153) Only ten yojanas above, there were the cit es of Gandharva Kinnara and Kimpurisa beautified with excellent palaces (154) Gong above for further five miles the peah was shımıng beaut fully in t411 directions rth the ten ples of finas (16) ·3-162 Translation, 91 were There always lived in those temples, neritorious aerial monks who were shining with the glory and lustre of penance. (156) There lines of houses shining bright with diamonds gems and gold and the country was prosperous with many villages, cities, towns, gardens and forests. (157) There were plenty of excellent buffaloes etc. It had a charming appearance with various kinds of corn. It was rich with all medicinal herbs and full of honey, milk and ghee.(158) That country was full of Vijjaharas, free from extremes of heat and cold, unassaulted and 5. calm by nature. Thus it looked like heaven. (159) There were Vijjahara danise's possessing varied grace with their faces resembling beautilul lotuses which are blooming with the gentle touch of the rays of sun. (160) There were brave Vijjaharas too, proud of there strength and lores, enjoying pleasures according to desire like gods in heaven. (161) Such great Vijjaharas of both the ranges possessing plenty of food, drink, beds and seats enjoyed great happiness and practised the pure religion which is preached by Jinas. (162) Thus ends the third chapter called the description of the region of Vijjaharas in the Paumachariya.

·99
Translation
2
Fourth chapter.
Then the Tirthay vra gue up medition (of
stationary condition ) and began to most about
on earth which is decorated with cities and mines
for practising the religion of charity and receptance
of cool (1) Moving about in lotuses, gradually,
he reached the city of Gayapura where ined
hing Seyası the alxxlc of hundreds of merits (*)
At mid-day, he went to the city for begin
fool and visiting the lines of houses he was seen
by the people (3) Ifis face was calm like the
moon He shone Ither the sun in brightness The
pair of his fore-arms was long and his body
was beautıful with the Sirsachet ha mark. (4)
The people offered beautiful neclaces, crowns,
ear-rins, diamo ids pearls Sulh garme 774
chounes etc but his mind did not rest in them
(5) Some bowed down to hs feet and placed
before him elephants, horses and chariots with
pompous decoration of gems etc (6) The people
of gentle mind not hnowing his vos of wing
food by begging, offered marlens helutiful
all limbs with their face the the full minor tu
him (7) Whatever was brought to hun the Ima
who was free from delusion d d not accept,
and went to the royal palace with his long

·practised * 37 Translation, 95 of the world with the four main roads and thousands of existences. (28) Having the religion of the Jina, some become happy as Abamindas and some of firm religious practise get the lordship of Kappa heavens. (29) Those who praise with all respect the knotless monks, never go to a bad existence by virtue of that praise. (30) The congregation of men and gods was delighted, got right belief and became eager for emancipation on hearing this religious discourse of the Jina 131) Some of them gave up possessions and undertakings and became great monks, while some became laymen with five minor vows. (32) Thus at the end of the sermon the great gods saluted the Jina and returned to their places with their retinue. (33) The country which the Jina visited became heavenlike and charming being free from diseases etc. for hundred yojanas all round. (34) Then he got eighty four Ganaharas headed by Usahasena and eighty four thousand monks. (35) Then king Bharaha became the chakkahara and the brave master of fourteen gems with horses, elephants and young women. (36) Hundred sons of Lord Usabha like sun and moon accepted monkhood and became regardless of their body. (37) · The great Bahubali in Takkhasila being always opp- ·94 I wa AXA Translation ndded themselves to hs prosjyrity Pney were the sult of a lina umbrella over heul chorries, the pure halo of usht d sinc drums ai! Shower of flowers (18-19) Gols having known that perfect knowledge with proced, cim down, hoved to the Ji and sat in their seats (20) The Guntharu shel. Oh lord, souls helpless in the end ess wollly wollly ocean Pleast cxplan thr wey of crossing it (21) Then the greit jini with hs voce deep an! sweer lihe clou is b £17 to erola itna foli religion 113 the presence of gods and me: 122) Tierat vows five points of carefulness and thre waya of muuring constitut- hrlor of a mulk It is of many kinds accord ng to context (23) Tive minor vows and seven disciplinary up the religion of layman wh) renoure as part (24) A being by rel 3 on gets ths great happens of men and gols while by irreligion it goes to hell which is the abode of thousand missries (25) There is no rain without cl xuds and no cora without seeds Smlarly living beings cannot be flappy without religion (26) Even if ignorant popla pra as carefully the best penance they become servant gods and drop from there to the sub lumal class (27) They wander för 1121 0:n ta ciencing troubles in the oceaz low nuko ·one 4-55 Translation. 97 unable to kill hint went and returned. At the same time, keen desire for emancipation was produced in the mind of Bahubali who was brave and strong in arms. (48) Hc esclaimed, Ah evil! people though knowing the truth do it to another unopposed, being subject w sensual lust, greed and passions. (49) As one would lose sandal wood for ashes in a pearl neclace for at thread, so do the people being attached to human pleasures lose divine prosperity. (50) Having giver. up this fight of passions, let me fight for restraint against the soldiers of hardships, so long as I stand for the high goal. (51) Having bowed to the Jinu, Bahubali gave up all attachment and having plucked the hair became a monk whose sins are pacified. (52) Having bent his head, the chakkahara requested with swect words, "Do not take to asceticism. Enjoy this kingdom ſull of great pleasures. » (53) The chakkahara having saluted Bahubali who was standing in one-year standard of monkhood. reached the city of Saeya with all his army. (54) High souled Bahubali too, got perfect knowledge by force of penance and having destroyed the eight karmas got emancipation which makes one free from misery, (55) That sovereign king Bharaha also like Indra in heaven enjoyed unobstructed this ·96 Translation, ased to kin: Bharalta dill not cbey his orders (38) So the chathahara being angry with him started quichly with all his arms and micans, from the city, Bharahz reached the city of 1.thkhila and became at once ready for the fuzule with the indistinct noise of his arry mingled with the cries of victory. (40) The high souled Bahubalı too siarred from his city with large army on hearing that hang Bharaha was come. (41) 1 hen a great bazaile between toth the armies, proud of their strength took place with the blowing of trumptes and with the sight of dancing trunks on the field (49) Then, Rahubali proposed to the chakhahara, " Why hill people) Let us (no light with eyes and lists on the battle field, soon as this was proposed the eye fight began The sight of Bharaha brohe first and he was deſeated (44) Again, they attached cach other by arns with great pride and strength causing agitation by the quick movement of feet and clear tossing of the palm. (+5) The great warriors, not running away, fought facing each other, raising the hand iroving in + circle or binding a hall lightning yohe, 46) Thus king Bharaha being struck by the process of Bahubali's arms in the battle and being very angry discharged the cahka for killing lam. [47) The disc being (43) As ·con- 4-75 Translation. 99 beings and act against the duties of a monk. Still they bear pride in the name of religion. (66) Thus asked, the great monk explained the truth saying, " Oh king, listen to the origin of Brahmins." (67) In one part of the city of Sa-ya, lord Risala was sitting in gregation when Bharaha reached there. (68) The sovereign bent his head, folded both the hands near his feet and requested, " Oh lord please hear these words." (69) Let these monks whose sin is calmed down do me favour and eat pure acceptable food at my place. (79) Then the Jina replied, Bharaha, this food which is bought specially prepared cannot be accepted by restrained monks. " (71) Having heard this, the king thought carefully, " Monks who put down delusion practise strict penance. Though repeatedly requested by me these great sages do not eat at my place. Let me therefore freely give food and drink to laymen. They too are engaged in the practice of five minor .vows, complimentary and disciplinary vows as householders, Let me feed them often and there will be the meritorious fruit of charity.'' (72 to 74) He called all householders practising vows, AL once there came false believers and others. (75) They did noi go to the palace seeing the barley. or ·Translation 4-65 country of Pharaha which is nch with pleasures. (56) Villages in it were like the cities of Vijaharas Cities were like heavenly regions householders were like hings and kings were like Kubera (57 There were sixty Tour thousand youn: women of excellent b-auty (in his harm), thirty to thousand crowned kin's under him, eighty four hundred thousand intoucated elephants and chariots muked with flors and umbrellas eighteen crore horses of great speed and smartness and who could count the number of his servants male and female (59 20 60) His fourteen great gems mint treasures full of many valuables and the stores of the gems of land and ? Were guarded by groups of gods (61) Tre hundred sons of that sorenign king Bhartha, who were fondled with the pleasure or divine princes attained royal glory (62) Even that man who his ot one hundred tongues and whose share or intelligence is extensive cannot describe his whole kingdom (63) Haiind spoken thus the king of Magaha saluted again ind asked the great ganaharı with sweet and attractie words. (67) I have completely heard oh lord, the origin of the three castes. Now tell me ibout the origin of Brahmins. (65) They kill all living

·4-90
Translation,
101
etc became the founders of various sects. [86]
I have thus described the true origin of Mahanas.
Now hear oh king, about the emancipation of
lord Puradera. 187) The divincmaster of three
worlds having shown the religious path to people
got excellent emancipation on
the Atthavaya
mountain. (88) The sofercign king Bharaha too,
having left off the royal glory like a blado
of grass, followed the path of the Jina and got
unobstructed bliss. (89) Thus, oh Seniya, I have
narrated to you the arrangement of things in
the world as made by ancient people. Now hear
about the four royal families of pure glory. (90)

·4 33 100 Translation Sprouts on the way Then the thread of true hour holders was marked by the hanno gem (76) Then bring worshipped #th food, drink serts etc, they bore great pride thinking "We are fortunate" (77) King Bharahd was addressed by Warsayarı in th- assembly Oshing Itaten car fully to what is foretold by the Jina Those fırt layman whom you ho toured will become heret cs and followers of false religio i nfter the death of Vra (1879) Having prepared the so ptures called Velas containing ſa sa statements and preachin y violenc only they will l.11 beasts in sacrifcus 180) With perverse faith and behaviour nos des st ng from undertaking and possess on und bin themseh es sily th-v will make others also silly 81) Having heart these words th-no hacime angry and ordered, Banish them all at once from the city' (32) Being beaten by the p ople thay sought the shelter of the Tirthanh 10n who stopped the people striking them with <07e4 (83) As Bharaha was stopped! by Usabha with the words "So do not beat tham all of them were called Maha as the world (84) Those however who returned having first a cepted aceti cism used to put oi barks and bicum. Tapaszs. (85) Thur pupls and gran l pup is m sied prople by false sriptures and Bhrigu and Angirasa 112 ·1-12 Notes. 103 7 story of Rama took place in the days of the 20th तीर्थकर called मुनिसुव्रत. 6 qui (Tarca) Illumined. Farelo Farela) Destroyed. To ( THE Dust. TUIET (9707977) is the epithet for the immediate principal disciples of a primit. They are so called because they are the heads of groups of monks, SUTTIT-One who has no house. A monk. लद्धमाइप्प (लब्धमाहात्म्य)One who has attained greatness. Ta (ya) Guarded. 8. Grafia (772) Preceptors. à rosif (CETTA) I shall speak. अहाणुपुन्विं (यथानुपूर्वम् ) In due order. FAIRU-Briefly. 9. arongor (arifaga) to describe. 38 is the termination generally used for the infinitive, but here ऊण is used. तीरइ(शक्नोति) Is able, नीसेस (f:579') completely. 10. H (HT:) Matter, Tamant (fara:) Emanated from. बहुवियप्पा (बहुविकल्पः, Containing deep sense or capable of many interpretations, 11 origt (oftaifa:) Extinction. gen-Purvas were the fourteen holy books which formed the *third division of the 12th Anga called gigana. 12 ago (anti) Eager. Bent upon. 13 to 16. The poet here states that there is a majority of wicked persons who are appreciative' of good poetry, that it is very not

·NOTES.
First Chapter.
1 to2 Salutations are paid to the 24 arts,
great sages and monks in the first ser en verses
They serve the purpose of a pas.
सिद्ध परिमहिय (सिद्धमुरविन्नरोरगहनुपतिमु
Tafat) a Demon 77-group girafer
worshipped अपमप्पिणि (अवसर्पिणी) rhe descending
er in the wheel of eternal Time, Jt has twelve
spoles six ascending (Feftot) and sia descend
45 (Taft) Each spoke is named after the
general happiness or misery of living beings in
that particular era We are at present fining in
the birth dission of the descending era callery
Dushamı or the unhappy. Facet (Alftent)
Th first arute.
2 TATH th- 7th att is also known 1
पडमपद पमप्रम.
3 Af and Tara the 9th and the 10th
ments are al o known as group and grafis
(gof) respectuely
FORT (
FRA) Destroyer of p2ss 07s
जियारि (वितारि) Conqueror of enemes
5 farkaII (farara) Lord of rods Th

·Notes. 105 - -1 the ruz ol the elephants in the form of great poets, follows them in the course laid down by Lord Mahavira, 29 कइकुञ्जर (कविकुञ्जर) Great port. गमा-Access. 30 मयगन्धलालुओ (मदगन्धलोलुप) Greedy of the smell of rul. पयट्टी (प्रवृत्त] Started. 31 पायडफुडल्य (प्रकटम्मुदाय ) Vith clear meaning. निसामेह (निशामयत) Hear. 32 to 88. Here is a long table of contents. We get a reference to a number of events and persons, we would come across in the remaining chapters 34 The whole story is narrated by इन्दभू to सेणिय. 35 फुलगर (कुलकर) Founder of a family or a great man who lays down rules for the mutual dealings of men in the primitive stage of civilisation, 36 अत्तिनासण (आतिनाशन ) Destruction of trouble. अइसय [अतिशय] Excellence in 34 things obtained by a fatal. They are:- चउरी जन्मप्यभिई पवारस कम्मसंखए जाण । नव दस य देवजणिए चउतीस अइसप, वदे ।। 38 जाईण [जातीनाम्] of castes. कुतिय Heretics. 40 समोसरण is the divine assembly hall constructed by gods in the honour of a Jina. It consists of twelve divisions, full description of which we get later on. - ·104 Notes 1-27 difrcult to reproduce what is preached by the omniscient sages and that it is very difficult to please all people still he proposes to sing the glory of the greu in good poetry, for, it is lasting while other worldly things are tra isitory 13 को (कययः) Poets सूई (सूची) Needle. frer (aaa) Goes into Enters 14 परिमाए (परिषदि) In the assembly घेत (प्रहीतु) to capture 15 पामय (पकमत) or one mind कोरर (क्रियते) is made 16 दुग्गड (दुर्ग्रह) Difficult to catch काही (फूटपट) Fraud and decest 17 तडिविलसिय (तविधिलसित ) Sporting of lightning गहचक (ग्रहचक) Circle of planets 18 कित्तगुच्छाह (कीर्तनोत्साह) Zeal of praising. 19 रिड्सग is described as fararteriture हाम्यकारी विदूषक 'दारु-Wood 20 घुम्म Reels सामन्न (श्रामण्य) Monkhood. 21 मिउत्त (मिथ्याव) False belief वित्तयरेण (चित्रकरण) By a painter. 22 ओटा (ोष्ठा) Lips. जगा (जलोकम) Leech. 26 तत्तिल (तत्पर) Anxious अन' (अन्य ) Other. 27 उज्जमेह (उद्यच्छति) Exerts. सिपियकओ (शिलिए- करत) Made by an architecs 29 to 31. The poet very humbly compares himself with a bee wluch 'being attracted by ·2-4 Notes. 107 83 सत्तरिसीण उव्यत्ती-The explanation of the origin of seven sages (stars in the sky) is very interesting. सीयानिधामण (सीतानिर्वासन) Banishment of Sita. 85 पाडिहेर-Worship by gods. 90 अट्टमरामदेवचरिय-Story of the sth Vasudevan called Rama who is also known as Pauma. पत्ताहे (इदानीम) Now. Mark that Vimala states his own name as the author in this verse. SECOND CHAPTER. 1 दक्षिणमरहे- दक्षिणभरते) In the southern part of भरतक्षेत्र, कलिओ (सहितः) Possessed of. आगर (आकर) mine. 2 खेड-(खेट) A town with the fort made of earth, or a town which is surrounded by mountains and rivers. कम्बड़ (कट) or कुत्सित नगरbad town, RIF is a lonely town in four miles area. qmigs is a city with both land and sea routes. परिकिण्ण-Surrounded वलव(वडया) Mare. 3 सस्थाह (सार्थवाह) Leader of a caravan. सेट्टि (ोष्ठिन्) Leading citizen. कौटुंविय-Head of a family. गहवइ a citizen. निवह-A large number. मोत्तिय (मौक्तिक) Pearls. धन्न (धान्य) corn. . 4. विश्वाण (विज्ञान) Sciences. वियखण (विचक्षण) Clever. विहन विभय) Prosperity.अहिय (धि)More. उज्जय (माइया) Staright-forward.

·106 Totes I-St 41 TF 30771 1ccount of the the origin of kin. Samara anl his sons is very interestin: 42 1791. (a) Stars: TITET 1757 (amin) Should b 105 43 afzR #19 a Vidyadhara king in the Rakkhana tumily and gritsar was a Vidyahare kın, of lunar family 22 KAT was the 10th att or sou rein kind 61 Tf Birth of the was the maternal uncle of अजना the mother of इणुए 63 37 (a) Height **7 Intersal 67 FOR #7# -Infatuiti07 of Siya's brother for her out of ignorance any4 The grezi bow turi and not fargent which R 1712 struig in the chance marriage of सीया. 68 TT-The boon sught by E (*11) was only one-to coronate le r son *** a hins 77 75**TATIK Lakkhina was strunk mto a fatal swoon by th- great lore called para विनाशक fron Ravana रिसासाग-Arrival of princess foy! By her m re tosh Liškhana reco; pred from the swoon 79 77170) Th. chikka discharged by Rivana did not hact 1 aki hana is he was a Bulilava, but runod aid seal hin Rivinn) dal 81 7:7:11 Initid :01 Brahib 11 ·2-20 Youes. 15 A is the name of the rod of wealth. 16 to 20. The king is described in thuc Versos. 16 faz iga) Oily. faafar (FIFF) Bloo ming. Str () Bulky. 17 (717) Extensiv?. 39219) chest, () Waist ATTIT(na) Lion. (67) Like, tfire:(GIFa27) The trunk of an clephant, 18 A (A) Tortoise. Fra fa7-Golden. 19 2147 is a technical word meaning right belief in the true god. preceptor and religion, 22 entre l-possessed of. HITT3TT (ruta:)-camo down. arta-last. 23 Whenever the soul of a would-be att drops from licaven for the last birth or when he is in distress the thrones of Indras shake, knowing which they at once go down to wait upon him. PORTE(17) Satisfaction. (Eff#2)-Split. 24 507 is the terminaton of the Absolutive आगन्तूण (rom (for) 25 Fas(FTTTTT) Having placed, widzi Milk occan. 26 This verse explains why the cpithet Anterit (great warrior) was given to the alatt. Tr-Thunb. tat-Easily. In Sport. 27 TIUTETEZI) Having praised quinoate) Moving round an object keeping one's right hand as in and घेनण ·108 Notes. 213 5 लड्नय-An acrobat who dances on a barn boo सद्दाल (शब्दवत्) Resourding with पसाहिय (पसाधित) Furnished with. SA1145is a causal present passive parti ciple of भुज to eat पहिय (पथिक] Traveler 6 वीवाहसववियावडी [विवाहासवव्यापृत ] Engaged in marriage celebrations तत्तिल Fond of अणवरय [अनवरतम् ] Ceaselessly 7 पुक्खरणा (पुष्करिणी) A lake समन्ता [सम तात) Allround 4* Foreign invasion Aft-Epidemic तकर (तस्कर) A threl दुम्मिरस [दुर्भिक्ष] Famine मुइओ (मुदित) Delighted 8 पायार Cuy walls उमड-Strong परिवेद- Circumference The city is described in the following five verses 9 तुगतारण-High arches फलिहा (परिखा) Ditch कपिसीसय [कपिशीपक] Top-decoration of ramparts 11 मरगय (मरक्त) Emerald पथुरिय [करित] Variegated Rs and gets are costiy incense powders 12 चदयघर (चैयगृह! Temples आराम is a public garden while FIATU is specially meant for couples सरसि Small lake पावि-Rectangular hell पप्पिण-- Fields आलोय आले क) Appearance 13 चच्चर(चयSquare चउपक चतुष्प] Where four roads meet पच्छणय क्षणकScen- निग्योस- Loud sound.

·Sla 2-26 Notes 109 15 AU is the name of the god of wealth. 16 to 20. The king is described in these verse5. 16 faz (197) Oily. fagfat (farfa) Bloo. ming. Strc (F17) Bulky. 17 forres (797) Extensive. 70 18219) chesi. #3 (793) Waist HTM(M3) Lion. HICE() Like. Efire ( ENG) The trunk of an elephant. 18 TIA () Tortoisc. trafdori-Golden. 19 FIAT is a technical word meaning right belief in the true god, preceptor and religion, 22 4F777T-possessed or. SIIST (izta:) -came down, aita-last. 23 Whenever the soul of a would-be atást drops from heaven for the last birth or when he is in distress the thrones of Indras shake, knowing which they at once go down to wait upon him. qfita(aftara) Satisfaction. 3FHn(f#2)-Split. 24 907 is the terminaton of the Absolutive आगन्नूण and घेतण from (गिह) 25 grasul (Frafiran) Haring placed, Eidare- Milk ocean. 26 This verse explains why. the epithet AFTETIT (great warrior) was given to the aluit. GTS-Thumb, c-Easily. In Sport. 27 (1621) Having praised qurigu (azredu) Moving round an object keeping one's right hand as in ·SME 110 Totes 2-32 towards it AJHTĀCATTARET) Before the mother 28 दिन is P P P from दा to give अमय देयलेह- Liching (a) the paste (a) of nectar (#9) 29 3707 6917. One day han-keen desire for mancipation It is one of the characteristics ut 1171 17-re the he i enl beings of the axat hy are so called because their connection tith lokt has come to an end, I e in their next birth they shall be human beings and then ittaso labu ration 977 (1974) Vonkhool 327731-Accepted 30 There are eight principal Karmas which are bound with the soul and by completely destroying which one can be liberated card Perfect knowledge for getting it, the karma called arunratch should be completely annhilated by purre meditation () #TATarant (AFSI 176C)-One who brightens the whole world The personal chirm and the excellent powers of Jina are brielly deseribed in the following $1Verses 31 OTHMA (car) Having the colour of milk ann () Perspiration tar are the auspicious marks on body 32 Foot (Emirat) Throbbing after (fa) Well shapede ·2-43 Notes. ili 33 सहसपत्ताई-Lotuses with thousand petals. साससमिद्ध (सस्यसमृद्ध) Rich in corn. 34 आयरिस आदर्श) Mirror. अद्धमागही- The language is so called as it was spoken in the western half of Magadha. 35 जायणघोस (योजनधेषि)-The sound audible for one yojana (four miles) round. 36 अट्टमहापाडिहेर (अष्टमहाप्रातिहाय) Eight great attendentant objects which wait upon a Jina. They are:- अशोकवृक्षः सुरपुष्पवृष्टिः दिव्यध्वनिश्चामरमासन च । भामण्डल दुन्दुभिरातपत्र सन्मातिहार्याणि जिनेश्वराणाम् ॥ बाहिन्ता (बोधयन्) Enlightening. 38 वलग्गो (अवलग्नः) Mounted. Here the first vowel is dropped as in Tout for TCU. 39-40 All these the adjectives of the elephant garave farer-Red-lead. TET-Besmeared with. मयलेहा (मदलेखा) Streak of rut. गुमुगुमुगुमन्त is onomatopoetic word. निलीण-cencealed. उध्वन्त-Shaken with wind. 41 सामाणिय are powerful gods but not auth. oritative like Indra. अच्छरस (अप्सरस्) Nymphs. 42 सक (शक) Indra. थोऊण is the Infinitive form here though he is the general termination for the Absolutive, 43 सुत्त (सुप्त) Asleep. • तमेवं By you. In the place el तम् there should be तुमे or तए. are ·Ar 112 Votes, 2-59 44 E-I wil of the kart 1-Ship. 45 after is 1 word neajung forest. -D-gs 46 gr l or a long time, ata jcar. 4, Tiff737-l our main classes of gods Thmy are মন খাস সংস্থায়ী andl ধিমালামী 43 F Tear HP-Soldin 9-A large numb 30 gfrie-Circumference. 3719-Irpinse. 77137_Ornam-au ale 31 OTROT DA Sons. ASTUTTr-Great flags and manners >3 A7-Ashoka tree FRITE-Halo of light. 55-59 describe the twelve dissons in that Eng assembly, assigacd to gols goddesses, men, women monks nurs and beasts etc. 61 to 95 Rel gious sermons form an essent. ial part ol all Jaina stories llere we get one long discourse on religion gnen by Lord Malayıra at the request of Goyama in that Teat assembly of living beings The Tirthapka ras alu wys preach in Ardhamagadhı Lond Vahastra begins with the substance and its subdivisions in the world He explains now soul earns merit or dement shows the real nature of happiness and misery, errphasises the need of religrous practice taying got this human ·2-62 Notes. 118 birth and promises relative fruit thereof. Ile tells us that liberation should be our final goal and shows how to achieve it. He explains how and why living beings have to bear in the four existences and finally tells us that the religion of the Jinas is the only boat to this worldly ocean, 62 to 66 These can be understood by the following diagram, Cross दन्च जीव अजीव धम्म-अधम्म-आगास-पुगल and काल सिद्ध संसारचन्त तस थावर । पज्जत अपज्जत पज्जत अपज्जत सभि मसन्नि . पुढति जल जलण मारुय घणस्सा ·114 Notes 2-74 63. अणावमिय Incomparable अक्खय-Imperish able अयल-Steady वाहपरिमुक-Unobstructed 64 तस-loble थावर-Immobile पज्जत्त-Fully developed, 65 afg-with nind Others Without m id GATEJAIS-The non-soul substances are VIA- Aledium of motion to soul and matter, TUTTA Medium of rest to soul and matter, 37178 space, पुग्गल-Matter and फाल-Time 67 पच्चय-As a result of कसाय-Passions They are re-Anger, AM-Pride #1-Deceit andere greed A (21) Imaginary colours of the soul caused by good or bad thoughts They are given Black नील-Blue कापात-Tawny, पीत-Yellow पद्म- Red and F White fs3a-wrong belief it Activities of mind speech and body 68 सम्मसहिएण-with nght beltef अज्जिण:-Earns Contracts 69 4093 (Ama) In short of our Condit on of the soul 11 निमिस-Vinking A moment आय-ताप-As much as. 72 TAN Subjugation famosout (Fra) Rep roach faftre-Sub human beings 74 Africa (Hepfux) Having less prosperity fiffiga-llaving great prosperity ·2-87 Notes 115 . --- 77 वामण etc-Divari, deal, blind, dumb, crippled and hunch-backed. 82 वीस जिणकारणाई-There are twenty things to be done for earning the निस्थयरनामकम्म. They are:- रिहत-सिद्ध-पवयण-गुरु-येर-बहुस्सुए तवस्सीखें। वच्छलया य पसिं अभिक्खनाणावोगे य ।। दसण-विणए-आचस्सए य सीलब्धए निरडयारी। खणलवतवचाये वेयावच्चे समाही य॥ अयुबनाणगहणे सुयभत्ती पवयणे पभावणया । एपहिं कारणेहिं तित्थयरत्त लहड् जीयो । There is a simular Sutra 5-24 in the agrgi धिगमसूत्र for the meditation of sixteen nmatters to secure तीर्थकरनामकर्म. 85 हलहर-Elder brother of a यामुदेव. चक्रहर- Sovereign king, a master of six continents, 86 परीसह-Hardships. Monks have to face willingly great troubles in religious practice. The twenty iwo sufferings of a monk are described in तत्वार्थाधिगम सूत्र. 9.9. as क्षुत्पिपासाशीतोष्णदंशमशक- नान्यारतिस्त्रीचर्यानिषद्याशय्याक्रोशवधयाचनाऽलाभरोगतृणस्प- शमलसत्कारपुरस्कारप्रशाऽज्ञानाऽदर्शनानि । 87 पच्चरखाण-Renunciation. निवित्ति Happiness. Ease. 89 करिसणाइ-Agriculture etc. stener-Professions. Here is an instance of the uninflected form used by our poct, faca-Sharp. One goes

·116
Notes
2-99
to hell according to aan 6 15 by much worlds
activity with attachment for worldly objects.
The Sutra is afrar TFT I
90 The next sutri is an arti Ducent
is the caus of sub-human existence. The same
thing is crited here fri-Crooled fr-Talse
दूल-Veght माग Measure उपणमनि-Go to
91 The caus of human birth is slight wort
dly attivity slight attachment and humble dispo
Sitton 47 THIET स्वभावमाई मानुषस्य ।
strert. 6-17 and 18 T-Little #1-Simple
9 rap- lustenties not based upon rocht
knowledge The cause of divine etistence accor
ding to the तापापिगममूध सरागसयमसपमासमा
कामनिर्जराबालपांसि।
93 TRE-In the activities of sensas.
facrata (Adar) Indifferent ge-Shahen
95 -Whirl Argi-Without. nigro-Ship
96 गिम्ह-Summer उम्हरिय-Heared उदाविय
a word meanıng pacified, 'extinguished
faret (1241K) world of beings
99 अय समीणा-Set मालन्ति Closed on
-Pair of chahrasaka birds who always
more together but are separated at night time
by nature
100 36367-Spread up fem-Darkening
friere-{fora) Road of directions fat (***)

·2-119 Notes, 117 Black. 7573 is passive of fi-to know. The poet compares the nature of the wicked with darkness, 101 विच्छुरिय-Covered with. पडोच्छदय-Covered with a sheet. 103 qu-Clouds. Tie-Deep. FACT (Fanta) Sound. वंदि-Bard. थुधन्तो (स्तृयमान) Being praised. 106 GRIFT (iaeriana) Hundreds of lores. NETT-Proud. 109 The locative is used for the instrumental in this verse. Irge-Is crushed. Eha-Sleeping. 111 FREE-Swallowed. In the compound The etc. Axiatt should be placed first. 113 frec-Bound in fetters. The form · azt is uniuflected. It should be in the accusative case. 115 E-Unfailing. AfTEI-Heap of collyrium. The idea is that mere thought of having Indra as an enemy would burn one to death and reduce to collyrium. 116 fara tiqg79-Paradoxical things. The poet wants to emphasise that Ramayana is full of falsehoods and fantastical things. 117 अलिय-False. उववत्ति-Reasoning. पच्चयconviction. 119 fa SFATTI ( ParnERT:) with bees all gone out, AECET ( ATT ) Sweet voice. 473-Sticking. HSTATE-Sun-bright.

·118 Notts Third Chapter. I for Court A3 Crown, gralat-Foot stool 2 ofrecu-Clever @#*-Possessing tuspicious marks 3 सोह (यो.) Wirrior तुरय-Horse चच्चा-IVent 5 sofa (ra) Ilaving mot down waft Folded hands It is defined as añar ar ante a मउलिहं हत्थेहि णिडालसमितेर्दि अंजली भण्णति' (229) 77 (IAT) Proper time for a topic STAT (397r) Courtesy 8 oferir-Clearly TT JATTEOT-Publicity has been given 10 47 237-Golden deer. It is considered to be a blemish in Ramas character to have fraudulently kiled Valı, 11 दवनिलय-Heaven समर-Battle ददादिण- Hard and strong atrag-Prison 18 13 सुयर-Slept सेउ-Bridge तच्चत्य Truth 3-Reasoning algragu-With the light of knowledge The-Destroy. 14 FUTTATI-With attentive mind and eare. सिट Narrated. 15 मण्णा Is passive from मण आमिस-rlesh, कुणो Bad poets, ·3-12 Notes 119 16 पीढबन्ध-Introduction. होण-Lost. छितमल-Cut into the root. 17 The poet proposes to introduce the readers to the stories of great men by first c'escribing the universe and the exact place where the story happened and also the exact period of its occurence, 18 Space ( FIE) is infinito and the three worlds in it (984-36 and it) are eternal. 19-20 The shape of the universe is described here. वेत्तासण-Cane seat. झलरि-Cymbal. मुरय- Tabor. ताल-Palm tree. बलएसु परिणद्ध-Bound up in circles. 21 दप्पणायारो-The Jambudwipa is like a circular mirror in shape. 22 पउमवरवेइया-One of the Bhogabhumis of gods in the Jambudwipa, 23 F10091-Forest.; Afza-Decorated. 79755- Ninety nine. समुस्सिओ-High. विन्यिण्ण-Extended, 24 FT) (per ora) Gone down. 2037933- Layer of adamant. अल्लीणो--Stuck to. चूलिया-Tuft Top. STATOTTouching. 21 to 29 The Jambudwipa with its divisi ons is described in these verses and then the situation of four islands of Rakkhasa, Gandhavva Kinnara and Varuna is described.

·120 Votes 3-38 33 There is tncreas and decrease of bliss age height etc of th- nhabitants of the two kshetras, Bharata and Ainsata There is no such thing in the remaining five kshetras, R- The rest. Haft-fired Constant 34-अहिवई Presiding desty Master सामित्त-- Supremacy 33 पउप्रचुर) Plenty. सुसमासुसमाs the first and the happiest age in the Descending Era(rafavit). 36 It ngay sound strange and seem unbelieva ble but it is no impossible if there were men six miles in height in the hoary past 5314 #519-The figure of body which is perfectly prop ortoare all round frsfer-Period of life - (TR11TA) is extremely long period which is required to evacuate a huge well one yojana broad, one yojana long and one yojana deep. fully pached with the smallest bits of thinnest hair by taking out one bit per century 37 All these are the nines of desire-fulfiling trees yielding various things like mus.cat instruments (arso) lood (1779), ornaments (FRA) flowers (AEE) etc 33 aretat' ()-According to desire T (17) Gore 39 Twins were born in those days They delivered twins and becama gods aff-s death the ·3-62 Notes. 121 (17) Little. 40 FIA(atra) calm, az At free will. The form Higgsit shows the influence of Sanskrit. 41 The same thing is repeated here as in verse No. 33. 43 The straightforward people go to the place of enjoyment(+11) by charity to monks. 44 to 47 The author explains the philosophy of charity in these verses, 50 to 55 Here we get the names of fourteen Kulagaras. The people in those days were not divided into castes and creeds. They did not know any art, They were afraid of sun and moon and they did not know even cooking. 59 OTETTA-Service, aig Her. Flui(sniai) Order. 60 Faror1727-Use. 7877-Music, 61 महरिह-Costly. पसत्थ Praiseworthy. पच्छिम- A-Last quarter. 62 The pames of things in fourteen dreams are given here. Digambara Jains hold that she saw sixteen dreams but the Shwetam. baras refer to these fourteen only in various books. At one place, they are enumerated as under:- गय वसह सीह अभिसेय दाम ससि दिणयर झय कम। 999 FITE FEAT TOT turn for en ll seen ·ES 129 Voe 3-75 In our text i pluced first because Varudes all th bull first 03 A10-Erol of the dre ini Appcare.] splendid aofage-Recently got up E-Proc' ut ned FRP-Cries of sictor) काउय (कौतुकरिया) Curious sites eftfaqe 3 She whose eyes were filled with joy, 66 yrta-Filled geot () Bloomed 9727 Hornpilation fin-Bristling 67 Kubera shonesed wealth for fifteet month. in all Gols know about their dropping sit month. beforehand For that period ind for the mine ntonths when he was in the somb, for these fifteer months on the whole there was wealth ratning 68 sufih (na) in the world Usabha was also called Hirann. gabbha for this particular seasoʻn. 69 All Tinhanhars possess three hands o knowledge even before birth They are menta (afa), scriptural (a) and visual (strafo 71 gvoz-Holy अणिल-Wind आइय-Struck af is the third kind of knowledge The nes four versus describe how the gods of all fou classes got up, became ready and went down the place si Nabhi 75. af Lapis Lazuli is a kind o gem मरगय-emerald कोयण and सुरकान also ar costly gems ·3-86 Notes, 123 76 Jurtrop-Generals. A False child. afast-Having placed. 77 gor Tra-Horripilating: ramme-was satisfied. 78 समात्थरन्त - Perniruding. सब्वसमुदपर्ण-with all the company. 79 to 83 The great mountain Meru is described in these vers :s with long compounds. 79 79-A mountain. fer (EFF#) Marble. पभार (प्राम्भार) Mountain peak. सुललिय-Elegant. farity-Rippling. 80 Ft-Snow on the peaks. 3-Rays. 9371793-Resplendent, 81 37114 (na) Rising from. 1972-Rich fragrance. घुलहुल is an onomatopoetic word. FAIATZITS-Sweet gingling sound. 82 750-An ichneumon. 5-A kind of deer, JAT also is a kind of deer. FTTHT-Fearlessly. 937-Freely. Foara-Clusters of clouds. $3 Th etc, arc the various gods of a low order. चहिय-Trodden. तियसबहु-Goddesses. मम्मण- Sweet murmer. 84 TAICA-Such. 311goon (agaluf:) Alighted. 85 पण्डुकम्बलसिला-The famous slab of stone in the forest called gogh on mountain Meru where the Jina's birth coronation is performed. Cae- The Chandrakanta gem, Efaia-Like. 86 काऊण is infinitive form here.समाढत्ता-Began.

·12+ Totes 3-105 87 78% etc, ire the names of musical instru ments #ft Kittle-rum affi-Cymbal. $8 7879 etc, are low gods fareu Carrymg in hund frigt Celes nal garment 89 Mr-Striken against cach ohr वियम्भण Sport. -का अयर-अपने all these words mean sonie'. 90 आययत (आतपत्र) Urbrella ओह Strem पायन्ति Played upon is an unınllected form here. 91 सबिलासं-Gracefully मभावहाय With gestu res oftea Placing or the rect 4396 Corucitish glances, fourf-With emotion and excitement 91 gr-Garrulous FATE-Indistinct sound 95 a (atar String carefully. 96 zitz-Besmeared 3789-Fore-arm 98 TARO Crest-gem FTOM (Trek: Head armour or head garland. FSTT-Bracelets. 99 कटिमुसय-Girdle पिण-Tied. 101 तम-Darkness दिवायर-Sun मियक-loon $97-Night-lotus faftre3 is an auspicious mark on chest 102 समय-True विश्खुन -Thrice, 103. spraig-Having brought 213-Lap of the mother 104 # #ir-Could not contain faqa-Her own 105 पहल-Thick चच्चिsa देश्य word mean ing, "Anointing' t Excellence ·3-121 Notos. 125 106. The mother saw that a bull entered her womb in the dreamı, Her son therefore was named Usabha. Ez is a white flower, 107. अणुदियई-Every day. लेहम-Licking. कीलणय- Toys. 108. far-Grouth, fatiii-Abode, slapuu-Marked by. 109. UU-Structure of the body with adam. antine joints and bones. 111. As time passed on, people ceased to get things without labour and the desire-fulfilling trees gradually disappeared. But the people did not know how to grow corn and cook it. So they - lived on the juice of sugar-cane (Tigre). 112. featur-Science. fac-Architecture. TEVE. False faiths. 115 to 117 Here we get quite a reasonable and plausible explanation regarding the origin of castes. The distinctions are those of professions only. As human beings, all are equal. 115, fazar-Engaged in. #2-strength. 116. arforst-Trade,grate-Business transactions, 113. Fa (sayn)-The age in which all are happy and successful. 121 HE-Soldier, माइय-Village-chief. दावेद is a causal form. It means, 'caused fo be given.' Here 'Caused to be followed.'

·126 Notes 3-136 122 अइच्छिओ-LIrpsed घास-Aymph 123 fara ( fea) is troubled PTÙAT- Service of others 124-125 These two are good moral verses Prakrit poets never miss a chance of philosophis ng or the worthless nature of the world frafago) Lihtn 19 ffa Insects 125 Sfa-Flesh an (strafa) Knos salsa (ga) Life 3917 ( aaa) Not eternal 127 firta-Shining #73-Crou 129 पुणवत्त Repeatedly पोय-Slip रग-Resort ing to 10 पवसाय-Determination निषखमण-Starting ana-Quichls The gods must celebrate the fire auspicious occasions (F671077) in the life of a तीर्थकर They are, च्यवन-जन्म दीक्षा केवल and निवाण This is the occasion of his lifeHT when he quits household life and becomes a monk 132 खचिय Studded समाहियखघCarned on shoulder 134 953-fat etc are the kinds of trees in that garden called यसन्ततिलय 135 आपुच्छ to take permusston कडिसुत्तय Girdle 136 The Tirthankaras first box down to all liberared wouls anys 19-Pluching of the hair in five fists is the first test of a monk for bearing future hardships ·3-156 Notes. 127 .. 137 7EHISEI-One whose weapon is thunderbolt. Indra, 139 गहिउववासा-Observing fasts. संक्च्छर-One year. All the four thousand followers could not stand the hardships of ascetic practices and gradually broke away, but dared but dared not return to absolute household life. They lived in forests and began to use fruits, bark-garments etc. Thus started various classes of tapasas. 141 augy-Thirst. gar-Hunger, 600-Forest. 142 पायव-Tree. अंबर-Sky. TE--Proclaimed. 143 नियंसण(निवसन) Garment. सच्छन्दमइ-Wanton. 144 कडी (कांक्षिन) Desirous of. पायव्मासे-Near the feet, 145 संमुह-Inclined towards. धरणिन्द is the lord of the Nagakumara gods. 146 70833 (Gaza) Saw, -Lotus, eg-Petal, अच्छि-Eye. 149 This explains how the families of Vijjaharas started. Nami and Vinami by the favour of Dharanendra became the first Vijjaharas. - 150 पन्नास-Fifty. वित्थिपण-Extended: रयय-Silver. 151 graagt (sas) High: gai-Height as well as depth: aat-Range. 156 fàcit ferara) Always. EZIT (FOTÉTIE) Study. 158 HETTY-Buffalo Sat-Appearance. you.. -

·3-136
126
Notes
122 fegat-Elapsed, af-Aymph.
123 farar (fargegà) is troubled TV87-
Service of others
124-125 These two are good moral verses
Prakrit poets never miss a chance of philosophising
on the northless naturc of the world fizzlfga)
lightning ff Insects
125 Filha-Flesh Tz (Fraifa) Knows 573-
(3a) Life ATRI (3731*) Not eternal
127 faras-Shining fiz-Crown
129 पुणन Repeatedly पोय-Shup लम्ग-Resort
ing to
1CO #17-Determination faian-Starting
apa-Quichly The gods must celebrate the five
auspicious occasions (710) 11 the life of a
तीर्थकर They are, च्यवन-जन्म दीक्षा-केरल and निर्वाण
This is the occasion of his 1919 when he
quits household life and becomes a monk.
132 खचिय Studded समाहियखघCarrned on shoulder
134 e-fact etc are the kinds of trees
in that garden called पसन्ततिलय
135 आपुच्छ to take permisston. कडिसुत्तय Girdie
136 The Tirthankaras first bow down to all
liberated souls at 19-Plucking of the hair
in five fists is the first test of & monh for
bearing future hardships

·4-13 Notes. 129 5 उवणेइ-Offered.जणवओ-People in the country. समल्लियइ-संलीयते) Stuck to. The people did not know that a true monk renounces all worldly things and that he begs pure food only to support his body for religious practice 6 मण्डण-Decoration. आडोब-Show. Pomp. 7 सोममणा-Those who have a calm mind. भिक्खासण-The vow of eating by begging. अयाणन्ता-Not knowing. 8 जडा-Matted hair. It is rather strange that the poet describes the Jina thus, because a true monk does not allow the growth of hair. 9 पासायतल-Terrace. एन्त Coming. 11 रयणभायण (रत्नभाजन) Jewelled vessel. अग्य (अय) Materials of worship. 12 संमज्जिअ-Wiped. उवलित्त-Besmeared. इक्खु- Sugar cane. 13 Whenever pure alms are offered to a Jina for the first time, certain things happen at the house of the donor. They are explained in the verse- घुटुं च अहोदाणं दिव्वाणि य आहयाणि तूराणि । देवा य सन्निवश्या घसुहारा चेव बुट्टा य ॥ For the amount of wealth showered on the re are told. जिणेहिं - दो पढमभिक्खाओ। ट्ठीओ ॥

·128
Notes
Corn सीरघपण-With milk and ghee पज्झरिओ-Full
of the flow of
160 fagfar-Bloomuog frquet (77909) Grace
162 The author uses the word ferne (his own
name) in the last verse of each chapter Here
विमल Is the adjective of घम्म
Fourth Chapter.
1 TUTAG-For the religion of charity People
were charitable by nature in those days but they
did not know the true form of chanty to be
done to monks Lord Usabha wanted to teach
that to the people by practising the rules of
begging food himself foreign is an infinitive form
3 ARE (AEDIG) Mid-day A true monk sets
out for begging food in the third quarter of the
day mrcafour (ntara)-Voving about for food
like a cow who moves about for grazing grass A
cow does not graze all grass from one place
but grazes a fazle at various places in the same
way a monk should visit various houses and
collect a little food from each So, nobody
feels the burden and the monk satisfies his
liunger पंती (पति) A row
4 17-Core-arm greutate (gs) Pais, fafta 3
(1)—It is an auspicious sign on the chest
of great men-especially signe

·No text on this page.

·130
Nores
4-23
अद्धतेरस काडी उकोसा तथ हाइ पसुहारा ।
अद्धनेरम रखा जहनिआ हाइ वसुहारा ॥
16 q7 - Starting -Praiseworthy.
17 a harmas are those which affect the
nature of soul and not body They art arraro
दसणावरणीय-माहनीय and अतराय लाग is the world,
containing six substances while hem is 101d
empty space
15-19 Eight auspicious things (after )
appear before the Jina when he gets perlect
hnowledge that occasion of auctor also
is celebrated by gods,
21 porte-Helpless JAIT - Means to cross
22-4fe3To Tell gfax (fafaru) Two-fold
23 Five great lows are (1) प्राणातिपातविरमण
(2) marrafarhot, (3) ta frCROY (4) Aga
faran and (5) afragfartat Abstention from
injury to life false speech acceptance of thos
which are not freely give , sexual intercourse
and possession The five points of carelulness
(Afht) ares regarding -(1)-fu-Going and com
ing (2)*71-Speech (3) TRT-Begging food
(4) TTFTTASAFIFe Handling of articles
and (5) afigafoni-Disposal of dirt. The
three ways of guarding oneself (gfa) are ua the
activities of mind speech and body

·4-32 Votes, 131 2+ अणुब्श्य-finor rows are the very five great rows of monks with certain limitations. Seven disciplinary vows are:- agrarregarding the limitation of direction; ÈTICIENTregarding the limitation of space; अनर्थदण्डविरमणdonsisting from useless occupations which involve injury to creatures: igratifche-desisting from enjoyment of consummable and non-consummable articles beyond limitation: Erarfir-regarding equanimity of mind; Dirittat-last and observance of temporary monkhood and अतिथिसंविभागsharing food with guests, i. e. giving food to monks etc, arat-One who renounces in part, 25 and 26. These are good moral verses. 27 Faforar-Ignorant. 157-Having dropped. 28 JZTSTAT-The ſour roads of the world are those which lead to the four ofas, viz, ara-fáz-9997 and 29 fican-Happy. T2-High kalpa heavens. T has the influence of the Sanskrit word fara supremacy. 30 थुइ (स्तुति) Praise. निमान्य-One who is free from worldly knots. A monk, vafra ( quan ) take to. 31 परायणा-Intent. मुझ्या (मुदिना) Delighted. 32 g(cora) left off, Feri-Laymen. Shravakas.

·132 Notes 4-53 3+ áfag (fah) Like 4771-All rou id. 38 faezafogom (farzafaz?) Always opposed 39 Agu-Ariny Retinue, UTTA is Genitive and not Ablatise though it means 'from the cily Ofor-Ouckly 40 T (5) Battle ag-Ready. 41 3-Large number fefel-Set out 42 रसन्त-Blowing आमिट्ट Commenced. कबग्ध- Trunk of the body पेन्छणय (प्रक्षणक) Sight. 44 समभडिय-Took place पमर-Free motion 45 97-Ileshy tar-Tossing. Tfigier-Clever fajta (fusia) Agitation 46 सरडहुत्ता-Facing each other अवस्थ-Raistag the hand. 3578 Fitur- Moving round, 46 पिणियायण Killing. मुहरिसण is the name of the chakra affaq n-Returned. 49 514-Evil deed erfas (fax) Greedy. (3T5) Subject to ufang-Unopposed 50 2T (PIIT) Ashes fro-For the sake of a thrcad. That-Prosperity of gods. 51 A-Restraint, afeg-Now. F-With JA-Best object, Liberation 52 zta-Plucking of hair ofaft-Renounced. समिय-Pacified 53 Bharaha feeling repentent offered the whole hingdom to Bahubak but he had turn-d an ascetic, ·1-63 Notes. 133 54 संवचलरपडिमा-Standard of monkhood in which one stands meditating for one year. The accusative form of algafe should have been used here. 55. उप्पाडिय-Having secured. निट्टविय-Destroyed. 56. पगछत्त (पकडन) Under one ruler. समिद्ध- Prosperous. 57 to 62. These verses describe the greatness of Bharaha's royal glory. 58 राईण बद्धमउडाण-Of crowned princes. 59 वारण-Elephant. तावड्या-As much. चिन्ध- Good sign. 60 दच्छ (दक्ष) Skilful. दक्ख also is the word for वृक्ष. परिसंखा is an uninflected form here. 61 For the fourteen great gems and nine treasures etc, we get the following information:- सेणावइ गाहावइ पुरोहिय गय तुरय वढुई इत्थी चक्क छत्तं चम्म मणि कागिणि खग्ग दण्डो य ।। चक असि छत्त दण्डं आउहसालाइ होंति चत्वारि । चम्म मणि कागिणि निहि सिरिंगेहे चक्किगो हुंति ॥ सेणावइ गाहावइ पुरोहिओ बढे य नियनयर । थीरयण रायउले वेयड्डतले उ करितुरया ॥ नेसष्ये पंडुयए. पिंगलए सबरयण महापउमे। काले य महाकाले माणवग महानिही संखे ॥ 62 दुल्ललिय-Fondled. समणुपत्ता-Obtained. 63 जीहा-Tongue. तीरइ-Is able. कहे-Todescribe.

·134 Notes 4-75 65 तिह-Of three अपरिमंस-Complete. मुत्तकण्ठ Brahmin 66 Under the garb of religion they practise violence and behave improperly 67 794-Truth CTTAUTI-Attentive. 68 arfaiza-Son of Nabhi HT-s the religious institution cons: ting of monks nuns laymen and laywomen It is the most powerful body and every individual a monk or a layman has to respect it 69 उत्तमग-Head पामले (पारमूले) At the root of the feet 70 S-16-Tavour, Flye 1999+)-Lifeless and pure 71 97-Is acceptable mm (staza) Bought and prepared. JER TOU-Specially prepared. 72 39 (32) Tierce, fretu-Practice of penance 73 Afitar-Requested 99-Repeatedly. $3 -Clearls. 74 3738-Crganud en observance. -Oſter. 75 F19-One who possesses a house, TIfrauifit-Those who practise the vows of a house- holder. 75 FRESH Believers 111 false faith etc, ताया-Then ·Ser۹۳۵ 25 i 4-93 Nores. 135 76 53-Barley. A true householder would not trcall upon green grass or sprouts. So it was to Est, Finfot is one of the fourtcen gems of a chakravarti. 79 m is not the current ſorin. She is beter. FEF10-Death. End. 80 ägnano-Called the l'adas. 52 ( 75 ) Sacrifice. 81 fatit ( fazla )- Contrarlictory. Fifa Profession. Mentality. Behaviour. afogar-Not lurned away form. 82 fazer-Outside the country. Banished. arc prepunt passive participles from EU-To strike, 8+ attesi-Prevented. qezfa-Are called. 85 ficaragr-Fell back. EiG-Clothes, 86 Fire (Te) False scriptures. family etc- Bhrigu, Angirasa and others founded various sects of tapasas and ascetics. 87 gaan is the same as 39 HfSt. Fanto (Fieriut) "liberation. 88 4895 ( 7877) The patle of religion. E-Mountain. 89 Faria Like grass. 76347-Having left off पडियन-Followed. अन्यायाह (अन्यायाध)Unobstrucind 90 Agf00-Practised. Followed. Fi-Now, END. S3 LIHATOT and हम्मत

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·ERRATA. erse. Correct. Incorrect. Verse. Correct. Incorrect Text. 12-36 Enlighteing Inlighte- 1-67 सयंवर सयवर ning 2-14 घेत्तण धतृण 12-36 Soul Song 2-22 तिसलत्ति तिसलति 2-38 the great to great 2-39 निग्यो निधास 12-39 red-lead read-lead 2-86 भोमण मातृण 12-39 decoration of 2-101 मुहप्पसुत्तो सुहापासुत्ता decoration, 2-103 घणगुण यणगुरु 2-53 Kinds liberated 2-109 अङ्क अक 13-8 Oh of 3-8 पसिद्वी पसिध्धी 13-9 Battle? Battle 3-16 16 15 13-12 Bridge in 3-52 फाले कालो 13-15 Flesh-eater 3-66 सुणित्तु सुणितु Flesh-leter 3-66 परियोस परिओस 3-71 Auspicious 3-71 पुण्णाणिलाल्याई auspicions, 3-80 सिहरकर सिहकर 3-123 Strange Strage 3-90 गंभीर गम्हीर 3-158 Appearance 3-111 विविहकप्प विविकप्प apearance 3-120 कलियाओ फालयाओ 4-45 Fleshy feet Feet, 4-50 देविद्धिं देविाह 4-45 Clever Clear Translation. 1-88Divine Master 1-23 Fragrance Fragraneel1-41 High-Souled 1-37 Greatness Greatner: Notes. 1-51 Penance Penanee 12-30 Described Deseribed 2-35 Yojana Yojan 2-87 आरित

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