Nirayavaliyao

Author(s): A S Gopani, V J Chokshi
Publisher: Gurjar Granthratna Karyalay
Catalog link: https://jainqq.org/explore/020505/1

Page #1
nimnadyapAdayameSu aTTamanacamaMgabhUyAtho jigyAvaliyAo Acharya Shri Kailassagarsuri Gyanmandir e. esa. gopAjI enDa bI. je. cokazI. For Private and Personal Use Only

Page #2
THE NIRAYAVALIYAO The Last Five Upangas of the Jain Canon niggaM thapAvayaNesu carimapaMcovaGgabhUyAo nirayAvaliyAo Edited With Introduction, Translation, Notes, Glorsary Appendices and Critical foot-notes By A. S. Gopani, M.A. V.J. Chokshi, B.A. (Hons.) Ardha-Magadhi Teacher Dakshina Fellow:Ardha-Maga Baroda College : &: dhi, Gojarat College: 1931-32 Baroda. Ahmedabad. 1934 For Private and Personal Use Only

Page #3
: Published by : Sambhubhai Jagshi Shah. Gurjar Grantha Ratna Karyalaya Gandhi Road ... Ahmedabad. Text Printed by Translation Printed by Mulohandbhai Trikamlal Patel Manilal Chhaganlal Shah at the at the Suryaprakash P. Press Vir vijaya P. Press Pankore Naka : Ahmedabad, Kalupur Tankshal, Ahmedabad For Private and Personal Use Only

Page #4
Contents. Subject . Page II Foreword . . . . . v - vi III Introduction . . . vii - xvi III Nirayavaliylo Section 1. . . . 1 - 29 Section II . . . . 30 - 33 Section III . . . . 34 - 60 Section IV . . . . 61 - 65 Section V. . . . 65 - 78 IV Appendix I (adjarfera sart:) 75 - 100 V Appendix II (HTTIJ Farfcadia) 101 - 114 VI Notes . . . . . 116 - 152 VII Translation . . . . 1 to 140 VIII Glossary . . . . 1 to 48 For Private and Personal Use Only

Page #5

Page #6
Foreword. It is a matter of considerable delight to me that within a fortnight I am required to write two forewords to two of the important sacred books of the Jains. The Nirayavaliyao constitutes the group of the last five Upangas of the Jain Canon. There was felt for a long time a great necessity to promote the study of such Upanga works as were instructive and interesting to the students of Ardha-Magadhi and it was with this view that the Upanga books were prescribed for the University Examinations There were undertaken different editions by different scholars and I am glad to remark that Niraya valiyao also had adequate attention paid to it. The collaboration of two young scholars of Ardha-Magadhi Mr. Vadilal J. Chokshi B. A. (Hons.) and Mr. Amritlal S. Gopani M.A. in bringing about the present edition has been a very happy feature indeed and the editors have been able to bring about a For Private and Personal Use Only

Page #7
vi ] Foreword. valuable critical edition of the bock. The English rendering has made the book very intelligible to the University First Year Arts students who would give it a warm welcome. Gujarat College,] Ahmedabad. 5-10-1934 Acharya Shri Kailassagarsuri Gyanmandir The undersigned takes this opportunity of expressing his sense of deep satisfaction at the fact that young ArdhaMagadhi graduates are coming forward to undertake editions of several books of the Jain Literature. There will be had within a short time now a deep thorough going comparative study of the Jain Religion and philosophy by graduates of the Bombay University conversant with the critical methods of the West and there will be available independent original epitomes and treatises on Jainism over and above editions of the old Agama and non-Agama texts. mere K. V. Abhyankar, Professor of Sanskrit and Ardha-Magadhi. For Private and Personal Use Only

Page #8
Introduction. We feel much pleasure in announcing the publication of this volume Nirayavaliyao. A word for The first section of it was the most formerly edited by Dr. S. Warren in the year 1879. Later it was followed by the edition of Rai Bahadur Dhunpatsing (with Chandrasuri's commentary and a Gujarati Gloss in 1885 ), and the Agamodaya Samiti edition of Surat ( also with Chandrasuri's commentary, in 1922 ). After that it was very recently edited by Prof. Dr. P. L. Vaidya of Poona For Private and Personal Use Only

Page #9
viii] Introduction. in 1932. One more edition of it has also been published by Shree Jain Dharma Prakash Sabha of Bhavnagar. All these editions have been of more or less use to us while preparing this edition, especially the edition of Prof. Dr. P.L. Vaidya, and for this, therefore, we are very thankful to their respective editors. Besides the text we have attached to it full qui atfefTESTT:, exhaustive and lucid notes, a glossary and a literal and complete English translation of the whole text which the F. Y. A. students find very useful and nece. ssary for their study. In order to satisfy this need of the students every care has been taken to see that the reading of the translation and notes makes the understanding of the text easy and intelligible. There is a second reason also for writing the translation. It is the translation of one of the most Sacred Books of the Jains (one of the eleven Angas) and would therefore enable the English knowing gentlemen to be familiar with the book even without the knowledge of the Prakrit language and with this aim in view we have tried to bring in our translation the For Private and Personal Use Only

Page #10
Introduction. (1x spirit of the original Prakrit texts as far as it was possible for us to do so, and we hope that it will certainly fulfil the purpose with which it is written. Some useful and critical foot-notes throwing light on the various important technical terms of Jainism have also been added at the foot of the translation in order to fascilitate their understanding, and this will also help much towards the understanding of the text. For the purpose of the knowledge of the general reader and for The Ethical and the purpose of the critical Social Importance study of a student there has of the Book. been given below in a nut shell the teaching of this important Agama book. The whole volume Nirayi valiyao has been divided into five sections each of the first four containing ten lectures and the last twelve. The first lecture of the first section deals with the story of Kila. Though Kuniya plays an important part in the story First Section. yet Kala appears to be the For Private and Personal Use Only

Page #11
Introduction. hero. In the Rahamusala Battle he sided the party which fought for an unrighteous cause. And what was the result ? The endless miseries of hell. Thus undertaking a thing-even entering into a war-for an unrighteous cause brings the miseries of hell. There is a loud cry now a days. against the evils of war.'What a great benifit would be achieved if the modern rulers and states were to keep in their minds such an important lesson which tells us of the evil fruits of entering into war for unfair causes! Some would call this a principle of religion and mythology but not of practical politics. But beware! one day or the other the world will have to accept such noble principles of religion and philosophy if it wants universal peace and happines. Even the Leagues of Nations have proved failures and they would succeed in achieving their aims only if they direct their attention to such high principles, which, if once put into practice, are sure to prove sound principles not of religion and philosophy alone but even of practical politics as well. This principle embodied in such sacred books of the Jains indicates For Private and Personal Use Only

Page #12
Introduction. [ xi that religion and practical politics are not two antagonistic things but that they are the wheels of the same chariot of the World-Civlization. And is not the great Indian national struggle for independence based upon such excellent principles-fighting for a righteous cause, being haressed and killed by the enemy but not haressing or killing him ? Let us hope that this experiment carried on such sound principles will prove true and successful one day showing, that the principles of Jainism and other great religions of the world are but beaconlights to the world that needs peace and happiness. May the students of Jainism studying these principles in colleges carry the same with them abroad. The remaining nine lectures of this section are merely the replica of the first lecture and need no comments. Second Section. The second section is comparatively short (all the ten lectures running on the same plan). It emphaimportance of the religious life of a monk who practises severe penance of mortification for twelve long years. sizes the For Private and Personal Use Only

Page #13
xii) Introduction. and who ultimately practises one of the main Anasanas or religious deaths (for which vide foot-note on p. 55 of the translation ). Such a religious life leads to heaven and thence to liberation. The first two lectures of the third section emphasize the same thing as the last section and tell us nothing "Tbird Section. more. The third lecture seems to have been intended to show the superiority of the Jain Vows of Renunciation over the Brahmanic Vows of asceticism; and this is done more effectively by the introduction of a god-a supernatural element which is meant to convey home to the readers the supreme importance of the Jain Vows over all other vows by implying that even a god testified to it by emphasizing it to Somila, wh), therefore, though perverted to Brahmanism in the beginning, became a convert to Jainisin in the end and got liberation. Such supernatural elements are often introduced very successfully by Shakespeare in his dramas to emphasize certain facts or principles and it is, there. fore, to the great credit of the ancient Jain For Private and Personal Use Only

Page #14
Introduction. | xiii writers--the Sutrakaras--who have used this supernatural element with as great a success as that prince of poets. Other great Indian writers of old are also not lacking in this capacity of that genius though none can surpass him. This lecture also gives eventually a lot of information about the various kinds of Brahmin ascetics in ancient times and their modes of living. It is important from a historical point of view as it tells us something about the Brahmanical religious practices current in the 6th century B. C. It also gives us some idea about the planets in Jainism which, according to Jain mythology, are real living beings who enjoy the fruits of their own good or evil deeds. The fourth lecture of this section is also interesting from a social as well as a religious point of view. It tells us about the well-known craving of Indian women for children (preferably sons) which existed in India even as early as the 5th or the 6th century B.C. We got a similar information in Vivigasuyam, Book I, Lect. 7. (Vide p. ix of the Introduction to the translation of that book published by V. J. Chokshi For Private and Personal Use Only

Page #15
xiv] Introduction, in 1933). This lecture, however gives us the Jain point of view. It tells us that this desire of Indian women is merely a mad craving. The gift of children depends upon one's religious merits. Propitiating gods or goddesses or trying any other means won't bring children. Rather, from a Jain point of view doing such things is a sin and produces a bad result. Religious practices are the only means of getting out of all such worldly worries and troubles. And even these religious practices are to be done not with a view to satisfy that craving but simply to accumulate merit. An if even then that craving is not sastisfied one is not to mind it but neglect it and become more and more engrossed in those practices thinking that 'very strong are the fetters of Karma with.which one is bound.' The Remaining six lectures run on parallel lines as the previous ones. The first lecture of the fourth section deals For Private and Personal Use Only

Page #16
Introduction. (XV with the story of Bhutal which seems to have been intended to emphasize the Fourth Section belief of Jainism in the careful use of water which according to it is possessed of life (Sachitta). Cold water itself constitutes life and every moment innumerable other subtle 'jivas' are born and die in it. The use of such water is an act of great sin in Jainism. Strongly heated water can be used after being made cold only for a limitad period of time after which that also becomes 'sachitta.' Lord Mahavira was aware that such strict rules could not be easily followed by the householders. Henoe they are prescribed strictly for the monks and nuns and in a less stringent form for the householders who are advised to use water as dearly as ghee. The remaining nine lectures run on parallel lines. The fifth section, like the second section, (all the lectures running on parallel lines) emphasizes the importance of Fifth Section. the religious life of a Jain monk who has to suffer various hardships and troubles such as nackedness, For Private and Personal Use Only

Page #17
xvi] Introduction. getting oneself bald-shaved, never taking a bath, not cleansing the teeth, not keeping an umbrella, not wearing shoes, keeping a wooden bed, getting hair plucked out with hand, celebacy, going to the house of others for getting alms, suffering with equanimity 'getting good alms' or 'getting no alms' and bearing patiently the hardships and troubles given by ignorant people. With this high and noble teaching ends this section and with it ends this entire volume. Our thanks. Before closing this short introduction we render our sincere thanks to our worthy guru prof. K. V. Abhyankar M A. of the Gujarat College for kindly writing a foreword to the present volume. Our thanks are also due to Sambhubhai Jagshi Shah proprietor Gurjar Grantha Ratna Karyalaya, Ahmedabad, for kindly undertaking the publication of this volume. > Acharya Shri Kailassagarsuri Gyanmandir V. J. Chokshi. & A. S. Gopani. 5 October, 1934. Ahmedabad. For Private and Personal Use Only

Page #18
||niryaavliyaao|| For Private and Personal Use Only

Page #19

Page #20
// niryaavliyaao|| [kappiyA] teNaM kAleNaM teNaM samaraNaM rAyagihe nAmaM nayare hotthA / ri| guNasilae ceie / [vaNNao] / asogavarapAyave / puDhavisilApaTTae / teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa antevAsI ajjasuhamme nAmaM aNagAre jAisaMpanne, jahA kesI [jAva] paJcahiM aNagArasaehiM saddhiM saMparikhuDe, puvvANu- 5 puTiva caramANe, jeNeva rAyagihe nayare, [jAva] ahApaDirUvaM "uggaha ogiNhittA saMjameNaM, [jAva] viharai / parisA niggayA / dhammo kahio / parisA paDigayA // teNaM kAleNaM teNaM samaeNaM ajjasuhammassa aNagArassa antevAsI jambU nAmaM aNagAre samacauraMsasaMThANasaMThie,10 [jAva] saMkhittaviulateulesse ajjasuhammassa aNagArassa adUrasAmante uDUMjANU, [ jAva ] viharai / tae NaM se jambU jAyasar3e, [jAva ] pajjuvAsamANe evaM vyaasii| " uvaGgANaM bhante samaNega, jAva saMpatteNaM ke aDhe pannatte?" // For Private and Personal Use Only

Page #21
Shri Mahavir Jain Aradhana Kendra 4 www.kobatirth.org nirayAvaliyAsa " evaM khalu, jambU, samaNeNaM bhagavayA, [ jAva ] saMpateNaM evaM uvaGgANaM paJca vaggA pannattA / taM jahA niraryAvaliyAo, kappavaDisiyAo puSkiyAo, puSkacUliyAo, vahidasAo " 39 3 15 Acharya Shri Kailassagarsuri Gyanmandir 5 "jai NaM, bhante, samaNeNaM, jAva saMpatteNa uvaGgANaM paJca vaggA pannatA, taM jahA - nirayAvaliyAo [jAva] vahidasAo, paDhamassa NaM, bhante, vaggassa uvaGgANaM nirayAvaliyANaM samaNeNa bhagavayA, jAva saMpattaNaM kai ajjhayaNA pannattA ? " 11 88 evaM khalu, jambU, samaNeNaM, [ jAva ] saMpatterNa uvaGgANaM 10 padamassa vaggassa nirayAvaliyANaM dasa ajjhayaNA pannatA taM jahA kAle sukAle mahAkAle kaNhe sukaNhe tahA mahAkaNhe vIrakaNhe ya boddhavve / rAmakaNhe taheva yapi u seNakaNhe navame, dasame mahAseNakaNhe u" // " jai NaM, bhante, samaNeNa [jAva] saMpatterNa uvaGgANaM paDhamassa vaggassa nirayAvaliyANaM dasa ajjhayaNA pannatA, paDhamassa NaM, bhante, ajjhayaNassa nirayAvaliyANaM samameNaM [ jAva ] saMpatterNa ke aDDe pannate ? " // "evaM khalu, jambU" 20 teNaM kAleNaM teNaM samaraNaM iheva jambu dIve dIve bhArahe vAse campA nAmaM nayarI hAtthA | riddh| puNNabhadda ceie / tattha NaM campAe nayarIe seNiyassa ranno putte cellaNAra devIe attara kUNie nAma rAyA hotthA / mayA / tassa NaM kUNiyassa ranno paumAvaI nAmaM devI hotthA, somAladeg [jAva] 0 For Private and Personal Use Only

Page #22
paDhamo vaggo viharai / tattha NaM campAe nayaroSa seNiyala ranno bhajjA kUNiyasma ralo cullumAuyA kAlI nAma devI hotthA, somAla' [jAna] surUvA / tIse NaM kAloe devIe pute kAle nAma kumAre hotthA, somAladeg [jAva] surube|| tae NaM le kAle kumAre annayA kayAi tihiM dantisaha- 5 ssehiM, tihiM rahasahassehiM, tihiM Alasahassehi, tihiM maNuyakoDIhiM, garulavUhe ekArasameNaM khaNDeNaM kamieNaM rannA saddhiM rahamulalaM saMgAma oyAe / tae patIse kAlIe devoSa annayA kayAi kuDumbajAmariyaM jAgaramANIha ayaseyArUce ajjhathie [ jAva ] samuppa-10 jitthA-evaM khalu mama putte kAlakumAre tihiM dantisahassehiM [jAva] oyAe / se, manne, kiM jaislA ? nA jai. ssai ? jovirala : no jIvislAi ? parAjiNissai ? no parAjiNistAi kAle kumAre aI jIvamA pAsijjA?" ohayamaNadeg [jAva] jhiyAi / 15 teNaM bAlagaM teNaM samalaga samage sAyaM mahAvIre samosarie / parisA liggayA / tae tole kAlAe devIe imose.. kahAyaladdhadvAra samANoe ayameyArUye ajjhasthie, jAva) samupajjitthA----"evaM khalu, samaNe bhagavaM putrANupuliMba jAka biharAi / taM mahAphala khalu tahArUkANaM [jAva viulasta20 aTThassa gaNakAra / taM gacchAmiNaM samaja, [jAva pajjuvAsAmi, imaM payArUvaM vAgaraNaM pucchissAmi" tti kaTTa evaM saMpehei / 2 koDusbiyapurise saddAvei / 2 evaM vayAsI For Private and Personal Use Only

Page #23
nirayAvalivAsu "khippAmeva, bho devAguppiyA, dhammiyaM jANappavaraM juttAmeva uvahaveha" / uvavittA [jAva] paJcappiNanti / tae NaM sA kAlI devI pahAyA kayabalikammA [jAva] appamahagghAbharaNAlaMkiyasarIrA bahUhiM khujjAhiM [jAva] maha5 ttaragavindaparikkhittA anteurAo niggacchai / 2 jA jeNeva bAhiriyA uvaTThANasAlA, jeNeva dhammie jANappavare teNeva uvAgacchai / 2 dhammiyaM jANappavaraM durUhai / 2 niyagapariyAlasaMparikhuDA campaM nayari majhamajjheNaM niggacchai / 2 jeNeva puNNabhadde ceie, teNeva uvAgacchai / 2 chattAIe [jAva] 10dhammiyaM jANappavaraM Thavei / 2 dhammiyAo jANappavarAo paJcoruhai / 2 bahUhiM jAva khujjAhiM vindaparikkhittA jeNeva samaNe bhagavaM mahAvIre, teNeva uvAgacchai / 2 samaNaM bhagavaM mahAvIraM tikkhutto vandai / ThiyA ceva saparivArA sussU samANI namasamANI abhimuhA viNaeNaM paJjaliuDA pajju15vAsai / tae NaM samaNe bhagavaM [jApa] kAlIe devIe tIse ya mahaimahAliyAe, dhammakahA bhANiyavvA, [jAva] samaNovAsae vA samaNovAsiyA vA viharamANA ANAMe ArAhae bhavai / tae NaM sA kAlI devI samaNassa bhagavao mahAvIrassa 20antiyaM dhammaM socA nisamma, [jAva] deghiyayA samaNaM bhagavaM tikkhutto, evaM vayAsI-"evaM khalu, bhante, mama putte kAle kumAre tihiM dantisahassehiM [jAva rahamusalaM saMgAmaM oyAe / se NaM, bhante, kiM jaissai ? no jaissai, [jAva] kAle NaM kumAre ahaM jIvamANaM pAsijjA ? // .. For Private and Personal Use Only

Page #24
paDhamo vaggo "kAlI" i samaNe bhagavaM kAliM deviM evaM kyAsI "evaM khalu, kAlI, tava putte kAle kumAra tihiM dantisahassehi [jAva] NieNaM rannA saddhiM rahamusalaM saMgAmaM saMgAmemANe hayamahiyapavaravIraghAiyaNivaDiyacindhajjhayapaDAge nirAloyAo disAo karemANe ceDagasta ranno sapakkhaM sapaDi disiM 5 raheNaM paDirahaM havvamAgae / tae NaM se ceDae rAyA kAlaM kumAraM ejjamANaM pAsai / 2 Asuste [jAva] misimisemANe dhaNuM parAmusai / 2 usu parAmusai / 2 vaisAhaM ThANaM . ThAi / 2 AyayakaNNAyayaM usuM karei / 2 kAlaM kumAraM egAhaccaM kUDAhacca jIviyAo vvrovei| taM kAlagae NaM, kAlI,10 kAle kumAre, no ceva NaM tumaM kAlaM kumAraM jIvamANaM pAsihisi" // tae NaM sA kAlI devI samaNassa bhagavao antiyaM eyamahU~ soccA nisamma mahayA puttasodhaNaM apphunnA samANI parasuniyattA viva campagalayA ghasa tti dharaNIyalaMsi savva-15 Ggerhi saMnivaDiyA / tae NaM sA kAlI devI muhuttantareNa AsatthA samANI uThAe uThei / 2 ttA samaNaM bhagavaM vandai, namaMsaha / 2 evaM vayAsI-"evameyaM bhante, tahameyaM bhante, avitahameya bhante, asaMdiddhameya mante, sacce NaM bhante, esamaDhe, jaheyaM tubbhe vayaha" tti kaTTa samaNaM bhagavaM vandai namasai 120 2 tameva dhammiyaM jANappavaraM duruuhi| 2 jAmeva disiM pAubbhUyA tAmeva disiM paDigayA // __ "bhante" tti bhagavaM goyame [jAva] vandai namasai, 2 evaM vayAso-"kAle NaM, bhante, kumAre tihiM danti sahassehi For Private and Personal Use Only

Page #25
nirayAvaliyAsu jAva rahamusalaM saMgAma saMgAmemANe ceDaeNaM ranA egAhaccaM kUDAhacaM jIviyAo vavarovie samAge kAlamAse kAla kiccA kahiM gae, kahiM uvavanne ? " | "goyamA" i samaNe bhagavaM goyamaM evaM vayAsI-"evaM 5 khalu, goyamA, kAle kumAre tihi dantisahastehi jIviyAo vavarovie samANe kAlamAse kAlaM kiccA cautthIba paGkappabhAe puDhavIra hemAme narage dasasAgarovamaThiipasu neraiesu neraiyattAe uvavanne" "kAle Na, bhante, kumAre kerisarahiM bhogehiM kerisaehiM 10ArambhehiM kerisaehi samArambhehiM kerisaehiM ArambhasamAramnehiM kerisarahiM saMbhogehiM kerisaehiM bhogasaMbhogehiM keriseNa vA asubhakaDakammapanbhAreNaM kAlamAle kAlaM kiccA cautthIe pappabhAe puDhavoe jAva neraiyattAra uvavanne ?" "evaM khallu, goyamA" 15 teNaM kAleNa teNaM samaeNaM rAyagihe nAmaM nayare hotthA, riddhasthimiyasamiddhe / tattha NaM rAyagihe nayare seNima nAma rAyA hotthA, mahayA' / tasla seNiyassa rannA nandA nAma devI hotthA, somAlA' [jAba] viharai / tassa NaM soNiyasla ranno nandAe devora attae abhae nAlaM kumAre hotthA, somAledeg 20[jAva] surUve, sAmadANabheyadaNDadeg, jahA citto, [jAba rajjadhurAe cintae yAvi hotthA / tassa the leNiyasta ranno celluNA nAma devI hotthA, somAlA [jAva viharai / tae Na sA cellaNA devI annayA kayAi tasi tArisayaMsi vAsagharaMsi jAya sIhaM sumiNe pAsittANaM paDibuddhA, jahA 25pabhAvaI, [jAva] sumiNapADhagA paDivisajjiyA, jAva celaNA For Private and Personal Use Only

Page #26
paDhamo vaggo se vaya paDicchittA jeva sae bhavaNe, teNeva aNupaviTThA / / tara aMtIse ghellaNAra devIe akSayA kayAi tirha mAsANaM bahupaDipurANaM athayArUve dohale pAunUe-" dhanAo NaM tAo ammayA mo. [ jAva ] jammajIviyaphale jAo NaM seNiyassa ranno uyaravalomaMsehiM sollehi ya taliehi ya 5 bhajiehi ya muraM ca [jAva] pasannaM ca AsAema Nio jAva paribhAemANIo dohalaM paviNenti' / tae NaM sA cekhuNA devI taMsi dohalaMsi aviNijjamANaMsi lukkA bhukkhA nimmaMsA oluggA oluggasarIrA ninteyA dINavimaNavayaNo paNDuiyamuhI omanthiyanayaNavayaNakamalA jahociyaM puSphavatthagandha-10 mallAlaMkAraM aparibhuJjamANI karatalabhaliya vba kamalamAlA ohayamagasaMkappA [jAva] jhiyAi // taSa NaM tIse cellaNAe devIe aGgapaDiyAriyAo cellaNaM devi sukkaM mukkhaM [jAva] jhiyAyamANiM pAsanti 2 jeNeva seNie rAyA teNeva uvAgacchanti 2 karayalapariggahithaM sira-15 sAvattaM matthA aJjali kA seNiya rAyaM evaM vayAsI-"evaM khalu, sAmI, bellagA devo, nayANAmo, keNai kAraNeNaM lukkA bhukkhA jAba ziyA" // tae seNirAyA tAsi aGgapaDiyAriyANaM antie eyama socA nisamma satra saMmanye samANe jegeva cellaNA20 devI, teNeva uvAgacchai / 2 celagaM devi tukkaM bhukhaM [jova] jhiyAyamANi pAsittA evaM vayAsI-" kiM NaM tumaM, devANuppie, sukA bhukkhA jAva jhiyAsi ? " tapaNaM sA cellaNA devI seNiyassa ranno eyamar3ha no| AhAi, no pariyANAra, tusiNIyA saMciThThaha / 25 For Private and Personal Use Only

Page #27
10 nirayAvaliyAsu - tae NaM se seNie rAyA cellaNaM deviM doccaM pi taccaMpi evaM vayAsI - kiM NaM aha devANuppie, eyamahassa no arihe savaNayAe, jaM NaM tumaM eyama8 rahassI karesi ?" tae NaM sA cellaNA devI seNieNaM ranA doccaM pi 5 taccaM pi evaM vuttA samANI seNiyaM rAyaM evaM vayAsA-"nasthi NaM, sAmI, se kei aDhe, jassa NaM tubme aNarihA savaNayAe, no ceva NaM imasla assa savaNayAe / evaM khalu, sAmI / mamaM tassa orAlassa [jAva] mahAsumiNassa tiNhaM mAsANaM bahupaDipuNNANaM ayameyArUve dohale pAubbhUe 'dhannAo NaM 10tAo ammayAo, jAo NaM tumbhaM uyaravalimaMsehiM sollaehiM ya [jAva dohalaM viNenti' / tae NaM ahaM, sAmI, tasi dohalaMsi aviNijjamANaMsi sukkA bhukkhA jAva jhiyAmi " // tae NaM se seNie rAyA cellaNaM devi evaM vayAsI-"mA NaM tumaM, devANuppie, ohaya [jAva] jhiyAhi / ahaM NaM tahA 15jattihAmi jahA NaM tava dohalassa saMpattI bhavissai" tti kaTTa cellaNaM devi tAhiM iTThAhiM kantAhiM piyAhiM maNunnAhiM maNAmAhiM orAlAhiM kallANAhiM sivAhiM dhannAhiM maGgallAhiM miyamahurasassirIyAhi vaggurhi samAsAsei / 2 cellaNAe devIe antiyAo paDiNikkhamai / 2jeNeva bAhiriyA uva20ThANasAlA, jeNeva sIhAsaNe, teNeva uvAgacchai, 2 ttA sIhAsaNa varaMsi puratthAbhimuhe nisIyai, tassa dohalassa saMpattinimittaM bahUhiM AehiM uvoehiM ya, uppattiyAe ya veNaiyAe ya kammiyAe ya pariNAmiyAe ya pariNAmemANe 2 tassa dohalassa AyaM vA uvAyaM vA ThiI vA avindamANe 25ohayamaNasaMkappe [jAva ] jhiyAi / For Private and Personal Use Only

Page #28
paDhamo vaggo imaM ca NaM abhae kumAre ehAe [jAva sarIre sayAo gihAo paDiNikkhamai / 2 jeNeva vAhiriyA uvaThANasAlA, jeNeva seNie rAyA, teNeba uvAgacchai, seNiyaM rAyaM ohayadeg [jAva jhiyAyamANaM pAsai, 2 evaM vayAsI-" annayA NaM, tAo. tumme mamaM pAsittA hA [jAva] hiyayA bhavaha, kiM NaM, tAo, 5 ajja tumme ohayadeg [jAva] jhiyAha ? taM jai NaM ahaM, tAo, eyamahassa arihe savaNayAe, to NaM tubbhe mama eyamaDheM jahA. bhUyamavitahaM asaMdiddhaM parikaheha, jA NaM ahaM tassa aTThassa antagamaNaM karemi" // tae NaM se seNie rAyA abhayaM kumAraM evaM vayAsI-10. " natthi zaM, puttA, se kei aDhe, jassa NaM tuma aNarihe savaNayAe / evaM khalu, puttA! tava cullamAuyAe cellaNAe devIe tassa orAlassa [jAva] mahAsumiNassa tiNhaM mAsANaM vahu. paDipuNNANa, [jAva] jAo NaM mama uyaravalImasehiM sollehi ya [jAva] dohalaM viNenti / tae NaM so cellaNA devI taMsi15 dohalaMsi aviNijjamANaMsi sukkA [jAva] jhiyAi / tae NaM ahaM puttA, tassa dohalassa saMpattini mitta bahuhiM AehiM ya [jAva] ThiI vA avindamANe ohayadeg [jAva jhiyAmi" // tae NaM se abhae kumAre seNiyaM rAyaM evaM vayAsI-"mo NaM, tAo, tumme ohayadeg [ jAva ] jhiyAha, ahaM NaM, tahA20. jattihAmi, jahA NaM mama cullamAuyAe cellaNAe devIe tassa dohalassa saMpattI bhavissai " tti kaTTa seNiyaM rAyaM tAhi iTThAhiM [jAva vaggUhiM samAsAsei / 2 jeNeva sae gihe, teNeva For Private and Personal Use Only

Page #29
12 nirayAvaliyAsu uvAgacchai / 2 abbhintarae rahassiyae ThANijje purise ladAvei, 2 evaM vayAsI - " gRcchaha NaM tubme, devANupiyA, sUNAo alaM maMsaM ruhiraM basthipuDagaM ca giNhaha 1 "" taba NaM te ThANijjA purisA abhaSaNaM kumAreNaM evaM vRttA samANA haTTatuTTha [ jAva ] paDisuNettA abhayasta kumArasa antiyAo paDiNikkhamanti / jeNeva sUNA teNeva uvAgacchanti, allaM maMsaM ruhiraM batthipuDagaM ca ginhanti / 2 jeNeva abhaya kumAre, teNeva uvAgacchanti 2 karayala [2] taM allaM maMsaM ruhiraM vatthaDagaM ca uvanti // 10 tara NaM se abhae kumAre taM allaM maMsaM ruhiraM appakapi kare | 2 jeNeva seNie rAyA legeva uvAgacchai / 2 seNiyaM rAyaM rahassigayaM sayaNijjaMsi uttAgayaM nivajjAve / 2 seNiyasta uyaravalIsu ta alaM maMsaM ruhiraM virave / 2 batthipuDapaNaM veDhei / 2 savantAkaraNe kare | 2 15celaNaM devi upi pAtA loNavaraNa uvAve | 1 ce - laNAra devIe ahe upakhaM sapadidili leNivaM rAvaM savaNijjaMsi uttAyaM nivajjAvei / leSivasta rakho urakhalimabAI kappaNikapivAI karei / 2 se ya bhAya Msi pakkhivara | taha NaM se seNie rAyA aliyamucchivaM kareha / 2 muhatantareNa 20 anna mantreNa saddhi saMlavamANe ciTTai / tara NaM se abhayakumAre seNiyassa rano uyarabalimasAI givhei / 2 jeNeva khelagA devI, teNeva uvAgacchai / 2 celagAra devIe uvameva / For Private and Personal Use Only tara NaM sA belaNA devI seziyassa rano sehiM uyaravalimasehiM sollehiM [jAva] dohala viNei / tara mAce

Page #30
paDhamo vaggo 13 llaNA devI saMpuNNadohalA evaM saMmA miyadohalA vicchinnadohalA taM gambhaM suhaMsuheNaM parivahai // tae Na tIse cellaNAe devIe annayA kayAi puvvarattA. varattakAlasamayaMsi ayameyArUve [jAva] samuppajitthA-" jai tAva imeNaM dArapaNaM gabhagaeNaM ceva piuNo uyaravalimaMsANi 5 khAiyANi, taM seyaM khalu mae eyaM gambhaM sADittae vA pADittae vA gAlittae vA viddhaMsittaSa vA," evaM saMpehei / 2 taM gambhaM bahahiM gabbhasADaNehi ya gabbhapADaNehi ya gabhagAlaNehi ya ganbhaviddhaMsaNehi ya icchai taM gabbhaM sADittae ghA pADittae vA gAlittaSa vA viddhaMsittae vA, no ceva NaM se gabbhe saDaha10 vA paDai vA galai vA viddhaMlAi vA / tae NaM sA cellaNA devI taM gabbhaM jAhe no saMcAei bahahiM gabbhasADaehi ya jAba gabbhaviddhaMsaNehi ya sADittae vA [ jAva ] viddhasittara vA, tAhe santA tantA paritantA niviNNA samANI akAmiyA abasavasA avasaTTaduhaTTA taM gambhaM parivahai // 15 tae NaM sA cellaNA devI navaNhaM mAsANaM bahupaDipuNNANaM [jAva] somAlaM surUSaM dAragaM pyaayaa| tae NaM tIse cellaNAe devIe ime eyArUve jAva samuppajjitthA-" jai tAva imeNaM dAraeNaM gabhagaeNaM ceva piuNo uyaravalimasAI khAiyAI, taM na najjai NaM esa dArae saMvaDhamANe amhaM kulassa antakare20 bhavissai / taM seyaM khalu amhaM eyaM dAragaM egante ukuruDiyAe ujjhAvittae " evaM sapehei / 2 dosaceDi saddAvei, 2 evaM vayAsI-"gacchaha NaM tumaM, devANuppie, payaM dAragaM eganke ukuruDiyAe ujjhAhi" / For Private and Personal Use Only

Page #31
nirayAvaliyAsu tae NaM sA dAsaceDI cellaNoe devIe evaM vuttA samANo karayaladeg [jAva) kaTTa cellaNAe devIe eyamadaM viNaeNaM paDisuNei / 2 taM dAragaM kasyalapuDeNaM giNhai / 2 jeNeva aso. gavaNiyA teNeva uvAgacchai / 2 taM dAragaM egante ukuruDi5yAe ujjhAi / tae NaM teNaM dArageNaM egante ukuruDiyAe ujjhieNaM samANeNaM sA asogavaNiyA ujjoviyA yAvi hotthA // 31 // tae NaM se seNie rAyA imIse kahAe laddhaThe samANe, jeNeva zrasogavaNiyA teNeva uvAgacchai / 2 taM dAragaM egante 10ukuruDiyAe ujjhiye pAsei / 2 Asurutte [jAva] misimisemANe taM dAragaM karayalapuDeNaM giNhai / 2 jeNeva cellaNA devI, teNeva uvAgacchaha / 2 cellaNaM devi uccAvayAhiM AosaNAhiM Aosai / 2 uccAvayAhiM nibbhacchaNAhiM nibbhacchei / evaM usaNAhiM uddhaMsei / 2 evaM vayAsI-" kissa NaM tuma mama 15puttaM egante ukuruDiyAe ujjhAvesi " tti kaTTa cellaNaM deviM uccAvayasavahasAviyaM karei / 2 evaM vayAsI-tuma NaM, devANuppie, eyaM dAragaM aNuputreNaM sArakkhamANI saMgove. mANI saMvaDDhehi " // tae NaM sA cellaNA devI seNieNaM rannA evaM vuttA 20samANI lajjiyA viliyA viDDA karayalapariggahiyaM seNi. yassa ranno viNaeNaM eyamaDheM paDisuNei / 2 taM dAragaM aNupuvveNaM sArakkhamANo saMgovemANI saMvaDDhei // tae NaM tassa dAragassa egate ukuruDiyAe ujjhijjamANassa aggaGguliyA kukkuDapicchaeNa dUmiyA yAvi hotthA, 25abhikkhaNaM abhikkhaNaM pUyaM ca soNiyaM ca abhinissAvei / For Private and Personal Use Only

Page #32
paDhamo vaggo tae NaM se dArae veyaNAbhibhUe samANe mahayA mahayA saheNaM Arasai / tae Na seNie rAyA tassa dAragassa ArasiyasahaM soccA nisamma jeNeva se dArae, teNeva uvAgacchai / 2 taM dAragaM karayalapuDeNaM giNhai / 2 ta aggaGguliyaM AsayaMsi pakSivai / 2 pUrya ca soNiyaM caAsaraNaM Amusei / tae NaM 5 se dArae nivvue nivveyaNe tusiNIe sNcitttthi| jAhe vi ya NaM se dArae veyaNAe abhibhUe samANe mahayA mahayA saddeNaM Arasai, tAhe vi ya NaM seNie rAyA, jeNeva se dArae, teNeva uvAgacchada, 2 taM dAragaM karayalapuDeNaM giNhai, taM ceva [jAva] nivveyaNe tusiNIe saMcihai // 10 'tae NaM tassa dAramasta ammApiyaro taie divase candasUradarisaNiyaM karenti, [jAva] saMpatte bArasAhe divase ayameyArUvaM guNanipphannaM nAmadhejja karenti-" jahA NaM amhaM imassa dAragassa egante ukuruDiyAe ujjhijjamANassa aGgaliyA kukkuDapicchaeNaM dUmiyA, saM hou NaM amhaM imassa15 dAragasla nAmadhejjaM kuNie 2" / tae NaM tassa dAragassa abhmApiyaro nAmadhejjaM karenti 'kuNiya ' tti tie NaM tassa kuNiyarasa ANupuvveNaM ThiivaDiyaM ca, jahA mehassa [ jAva ] uppi pAsAyavaragae viharai / aTThao dAo // tae NaM tassa kuNiyassa kumArassa annayA punvarattAdeg20 [jAva] samuppajjitthA-"evaM khalu ahe seNiyassa ranno vAghAeNaM no saMcAemi sayameva rajjasiriM karemANe pAlemANe viharittae, ta seyaM khalu mama seNiyaM rAyaM niyalabandhaNaM karettA appANaM mahayA mahayA rAyAbhiseeNaM abhisizcAvi For Private and Personal Use Only

Page #33
"" nirayAbaliyAsu 16 tapa tti kachu evaM saMpehei / 2 seNiyassa rano antarANi ya chiDANi ya virahANi ya paDijAgaramANe viharai // tara NaM se kuNie kumAre seNiyassa ranno antaraM vA [jAva] mammaM vA alabhamANaM annayA kayAi kAlAIe dasa 5kumAre niyaghare sahAve / 2 evaM vayAsI evaM khalu devAzupiyA, amhe seNiyassa rano vAghApaNaM no saMcAramo sayameva rajjasiriM karemANA pAlemANA viharittara, taM seyaM khalu devApiyA, amhaM seNiyaM rAyaM niyalabandhaNaM karetA rajjaM ca raThThe ca balaM ca vAhaNaM ca kosaM ca koTTAgAraM ca jaNavaya 10ca ekArasabhAe virizcittA sayameva rajjasiriM karemANANaM pAlemANANaM [ jAva ] viharittara // " Acharya Shri Kailassagarsuri Gyanmandir tara NaM te kAlAIyA dasa kumArA kuNiyassa kumArassa eyamaThThe viNaraNaM paDisuNanti / tara NaM se kuNie kumAre annayA kayAi seNiyassa rano antaraM jANai / 2 seNiyaM 15rAyaM niyalabandhaNaM karei / 2 appANaM bhiseSaNaM abhisiJcAi / tapa NaM se jAe mahayA mahayA [0] // rAyA mahayA mahayA kuNie kumAre rAyA tara NaM se kuNie rAyA annayA kayAi vhAe [ jAva ] savvAlaMkAravibhUlie cellaNAe devoe pAyavandapa havvamAgacchA 20 tara NaM se kuNie rAyA cellaNaM devi ohaya [jAva] jhiyAyamoNi pAsa / 2 celluNasya devIe pAyaggahaNaM kare / 2 cellaNaM deviM evaM vayAsI - " kiM NaM, ammo, tumhaM na tuTThI vA na Usara vA na harise vA na ANande vA, jaM NaM ahaM sayameva rajjasiri [jAva ] viharAmi ? 25 taraNa sA cellaNA devI kuNiyaM rAya evaM vayAsI" kahaM NaM, puttA, mamaM tuTThI vA Usa vA harise vA ANande For Private and Personal Use Only

Page #34
paDhamo vaggo 17 vA bhavissai, jaM NaM tuma seNiyaM rAyaM piyaM devayaM gurujaNagaM accantanehANurAgarattaM niyalabandhaNaM karittA appANaM mahayA rAyAbhiseeNaM abhisicAvesi ?" tae NaM se kUNie rAyA cellaNaM devi evaM vayAsI"ghAe ukAme NaM, ammo, mama seNie rAyA, evaM mAreudeg 5 bandhiudeg nicchubhiukAme NaM, ammo, mamaM seNie rAyA / . taM kahaM NaM, ammo, mamaM seNie rAyA accantanehANurAgaratte!" / tae NaM sA celluNA devI kUNiyaM kumAraM evaM vayAsI" evaM khalu, puttA / tumaMsi mamaM ganbhe AbhUe samANe tiNhaM mAsANaM vahupaDipuNNANaM mamaM ayameyArUve dohale pAunbhUe-10 'dhannAo Na tAo ammayAo, [jAva] aGkapaDicAriyAo, niravasesaM bhANiyavvaM [jAva], jAhe vi ya NaM tumaM veyaNAe abhibhUe, mahayA [jAva tusiNIe saMciTThasi / evaM khalu, puttA, seNie rAyA accantanehANurAgaratte" // tae NaM se kuNie rAyA cellaNAe devIe antie eya-15 maTai soccA nisamma cellaNaM deviM evaM vayAsI-" duchu NaM, ammo, mA kayaM seNiyaM rAyaM piyaM devayaM gurujaNagaM accantanehANurAgarattaM niyalabandhaNaM karanteNaM / taM gacchAmi NaM seNiyassa ranno sayameva niyalANi chindAmi" tti kaTTa parasuhatthagae jeNeva cAragasAlA teNeva pahArettha gamaNAe 120 tae NaM seNie rAyA kuNiyaM kumAraM parasuhatthagayaM ejjamANaM pAsai / 2 evaM vayAsI-"esa NaM kuNie kumAre apatthiyapatthie [jAva sirihiriparivajjie parasuhatthagae iha havvamAgacchai / taM na najjai NaM mamaM keNai kumAreNaM mArissai" ttiH kaTTa bhIe [jAva] saMjAyabhae tAlapuDagaM visaM25 For Private and Personal Use Only

Page #35
18 nirayAvaliyAsu AsagaMsi pakkhiA / tae Na se seNie rAyA tAlapuDagAvasaMsi Asagasi pakkhitte samANe muhuttantareNa pariNamamANasi nippANe nicceThe jIvavippajaDhe oiNNe // tara Na se kuNie kumAre jeNeva cAragalAlA taNeva. 5 upAe / 2 saiNiye rAya nippANe nicce? jIvaviyUja odaNaM pAsaha / 2 mahayA piisoMeNaM apphuNNe samANe parasuniyatta viva campaMgavarapAyave dhasati dharaNIyalaiMsi savaGgehiM saMnivaDie / tara NaM se kuNie kumAre muhuttantaraNa Asatthe samANe royamANe kandamANe soyamANe vilavamANe evaM vayAsI10" aho Ne mae adhanneNaM apuNNeNaM akayapuNNeNaM dukayaM seNiya rAyaM piya devayaM accamsanehANurAgarasa niyalabandhaNaM karanteNaM / mamamUlAgaM ceSa NaM seNie rAyA kAlaMgae" ti kaTTa isaratalavara [jAva] saMdhivAlasaddhi saMparikhuDe royamANe 3 mahayA iDDhIsakkArasamudaeNaM seNiyassa ranno nIharaNaM krei| 15tae NaM se kUNie kumAre eeNaM mahayA maNomANasieNaM dukkheNaM abhibhUe samANe annayA kayAi anteuraparimAlasaMparivuDe sabhaNDamattovagaraNamAyAe rAyagihAo paDinikkhamai, jeNeva campAnayarI, teNeva uvAgacchai, tattha vi Ne vi ulabhogasamiisamannAgae kAleNaM appaloe jAe yAvi hotthA // 20 tae NaM sekuNie rAyA anayA kayAha kAlAIe desa kumAre sahAvai / 2 rajjaM ca [jAba jaNavayaM ca ekArasabhAe ciriJcaI / 2 sayameva rajjasiri karemANe pAlemANe vihrh| For Private and Personal Use Only

Page #36
paDhamo vaggo tattha NaM campAe nayarIe seNiyassa rano putte cellaNAe devIe attae kuNiyassa ranno sahoyare kaNIyase bhAyA vehalle nAma kumAre hotthA somAle [jAva] surUve / tae NaM tassa vehallassa kumArasla seNieNaM rannA jIvannaeNaM ceva seyaNae gandhahatthI aTThArasavaMke hore puvadinne / tae NaM se vehalle 5 kumAre seyaNapaNaM gandhahatthiNA anteurapariyAlasaMparikhuDe campaM nayariM majjhamajheNaM niggacchai / 2 abhikkhaNaM 2 gaGgaM mahANaI majjaNayaM oyarai / tae NaM seyaNae gandhahatthI devIo soNDAe giNhai, 2 appegaiyAo puDhe Thatrei, appegaiyAo khandhe Thavei, evaM kumbhe Thavei, sIse Thavei, dantamusale Thavei,10 appegaiyAo soNDAgayAo andolAvei, appegaiyAo dantantaresu nINei, appegaiyAo sIbhareNa pahANei, appegaiyAo aNegehiM kIlAvaNehiM kolAvei / tae NaM campAe nayarIe siMghADagatigacaukkacaJcaramahApahapahesu bahujaNo annamannasla ecamAikkhai, [jAva] parUvei-"evaM khalu. devANudhiyA,15 vehalle kumAre seyaNaeNaM gandhahatthiNA anteura [deg] taM ceva jAva, aNegehiM kIlAvaNaehiM kIlAvei / taM esa NaM vehaNle kumAre rajjasiriphalaM paccaNubhavamANe viharai, no kuNie rAyA" // tae NaM tose paumAvaIe devIe imose kahAe laddhaTThAe20 samANIe ayameyArUve (jAva samuppajjitthA-" evaM khalu vehalle kumAre seyaNaeNaM gandhahatthiNA jAva] aNegehiM kolAvaNaehiM kIlAvei / taM esa NaM vehalle kumAre rajjasiriphalaM paccaNubhavamANe viharai, no kuNie rAyA / taM kiM NaM amhaM For Private and Personal Use Only

Page #37
nirayAvaliyAsu rajjeNa vA [jAva] jaNavaeNa vA, jai NaM amhaM seyaNage gandhaH hatthI natthi ? taM seyaM khalu mamaM kuNiyaM rAyaM eyamaDhe vinnavittae" tti kaTTa evaM saMpehei / 2 jeNeva kuNie rAyA, teNeva uvaagcchi| 2 karayaladeg [jAva] evaM vayAsI-"eyaM khalu, sAmI, vehalle kumAre seyaNaeNa gandhahatthiNA jAva aNegehiM kolAvaNaehiM kIlAvei / taM ki NaM, amhaM rajjeNa vA jAva jaNavaeNa vA, jai NaM amhaM seyaNae gandhahatthI natthi ?" // tae NaM le kuNie rAyA paumAvaIe eyamadvaM no ADhAi, no pariyANAi, tusiNIe saMciTThai / tae NaM sA paumAvaI 10devI abhikkhaNaM 2 kuNiyaM rAyaM eyamahu~ vinnavei / tae NaM se kuNie rAyA paumAvaIe devIe abhikkhaNaM eyama8 vinnavijjamANe annayA kayAi vedallaM kumAraM sadAvei, 2 seyaNaga gandhahatthi aTThArasavaMkaM ca hAraM jAyai / / tae NaM se cehalle kumAre kuNiyaM rAyaM evaM vayAso- 'evaM 15khalu, sAmI, seNieNaM rannA jIvanteNaM ceva seyaNae gandhahatthI aTThArasavaMke ya hAre dinne / taM jai NaM, sAmI, tubme mamaM rajjassa ya [jAva] jaNavayassa ya addha dalayaha, to NaM ahaM tumbha seyaNagaM gandhahatthi aTThArasavaMkaM ca hAraM dlyaami| tae Na se kuNie rAyA vehallassa kumArassa eyamahUM no 20ADhAi, no parijANai, abhikkhaNaM 2 seyaNagaM gandhahatthi aTThArasavaMkaM ca hAraM jAyai // tae NaM tassa vehallassa kumArassa kUNieNaM rannA abhikkhaNaM 2 seyaNaga gandhahatthi aTThArasavaMkaM ca hAra [deg] 'evaM akkhiviukAme NaM, gihiukAme NaM, uddAleukAme NaM mama 25kUNie rAyA seyaNagaM gandhahatthi aTThArasavakaM ca hAraM / taM For Private and Personal Use Only

Page #38
paDhamo vaggo [jAva] na uddAlei mamaM kUNie rAyA, tAva seyaNagaM gandhahatthi aTThArasavaMka ca hAraM gahAya anteurapariyAlasaMparivuDassa sabhaNDamattovagaraNamAyAe campAo nayarIo paDinikkhamittA vesAlIe nayarIe ajjagaM ceDayaM rAya uvasaMpajjittANaM viharittae " evaM saMpehei / 2 kUNiyassa ranno antarANi [jAva] 5 paDijAgaramANe vihara / tae NaM se vehalle kumAre annayA kayAi kUNiyassa ranno antaraM jANai, seyaNagaM gandhahatthi aTThArasavaMkaM ca hAraM gahAya anteurapariyAlaparivuDe sabhaNDamattovagaraNamAyAe campAo nayaroo paDinikkhamai / 2 jeNeva vesAlI nayarI, teNeva uvAgacchai, vesAloe nayarIe10 ajjagaM ceDayaM uvasaMpajjittANaM viharai // tae NaM se kRNie rAyA imose kahAe laDhe samANe "evaM khalu vehalle kumAre mamaM asaMvidieNaM seyaNagaM gandhahatthi aTTArasavakaM ca hAraM gahAya anteurapariyAlasaMparivuDe [jAva] ajjagaM ceDayaM rAyaM upasaMpajjittANaM viharai / taM seyaM15 khalu seyaNagaM gandhahatthi aTThArasavaMkaM ca hAraM dUyaM pesittae" evaM saMpehei / 2 dUyaM sadAvei / 2 evaM bayAsI"gacchaha NaM tumaM, devANuppiyA, vesAliM nayariM / tattha NaM tumaM mamaM ajja ceDagaM rAyaM karayaladeg paddhAvettA evaM vayAlI'evaM khalu, sAmI, kRNie rAyA vinavei-esa NaM vehajle20 kumAre kUNiyassa rano asaMvidieNaM seyaNagaM aTThArasavaMkaM ca hAraM gahAya havvamAgae / tae NaM tubbhe, sAmI, kUNiyaM rAyaM aNugiNhamANA seyaNagaM aTThArasarvakaM ca hAraM kUNiyassa ranno paccappiNaha, vehallaM kumAraM ca pesaha " // - tae NaM se dUe kUNieNaM [0] karayala [jAva paDisuNittA25 For Private and Personal Use Only

Page #39
22 nirayAvaliyAsu jeNeva sae gihe teNeva uvAgacchai / 2 jahA citto [jAva] vaddhAvettA evaM vayAlo-"evaM khalu, sAmI, kuNie rAyA vinnavei-'esa NaM vehalle kumAre, taheva bhANiyavvaM [ jAva ] vehallaM kumAraM pesaha // " 5 tae NaM se ceDae royA taM dRyaM evaM vayAsI-jaha ceva NaM, devANuppiyA, kRNie rAyA seNiyassa ranno putte cellaNAe devIe attae mamaM nattue, taheva NaM vehalle vi kumAre seNiyassa ranno putte cellaNAe devIe attae mama nattue / seNieNaM rannA jIvanteNaM ceva vehallassa kumArassa seyaNage 10gandhahatthI aTThArasavaMke ya hAre puvvaviiNNe / taM jai NaM kRNie rAyA dehallassa rajjassa ya jaNavayassa ya addhaM dala. yai, to NaM ahaM seyaNagaM aThThArasavaMkaM hAraM ca kUNiyassa ranno paccappiNAmi, vehalaM ca kumAraM pesemi" taM dUyaM sakArei saMmANei paDivisajjei // 15 tae NaM se dUe ceDaeNaM rannA paDivisajjie samANe jeNeva cAugghaNTe Asarahe, teNeva uvAgacchai, 2 cAugghaNTaM AsarahaM duruhai, vesAliM nayari majjhamajjheNaM niggacchai / 2 sumehiM vasahohiM pAyarA hI jAva vaddhAvettA evaM vayAsI "evaM khalu, sAmI, ceDae rAyA ANavei-'jaha ceva NaM 20kUNie raay| seNiyassa rano putte cellaNAe devIe attae mama nattue, taM ceva bhANiyavvaM jAva, vehallaM ca kumAraM pesemi' / taM na dei NaM, sAmI, ceDae rAyA seyaNagaM aTThArasavaMka hAraM ca, vehallaM ca no pesei " // __ tae NaM se kuNie rAyA doccaM pi dUyaM sadAvettA evaM 25vayAsI-"gacchaha NaM tumaM, devANuppiyA, vesAliM nayariM / For Private and Personal Use Only

Page #40
padamo vaggo 23 tattha NaM tuma mama ajjagaM ceDagaM rAyaM jAva evaM vayAsIevaM khalu, sAmI, kuNie rAyA vinavei-" jANi kANi rayaNANi samuppajjanti, savvANi tANi rAyakulagAmINi / seNiyasla ranno rajjasiri karemoNassa pAlemANassa duve rayaNA samuppannA, taM jahA-seyaNae gandhahattho, aTThArasabake 5 hAre / taM Na tubbhe, sAmo, rAyakulaparaMparAgayaM ThiiyaM alovemANA seyaNage gandhahatthi aTThArasavaMkaM ca hAraM kuNiyassa ranno paccappiNaha, vehallaM kumAraM peseha" // tae NaM se dUra kuNiyassa ranno, taheva jAva vaddhAvettA evaM vayAso-- " evaM khalu, sAmI, kuNie rAyA vinavei-jANi 10 kANi, jAva vehallaM kumAraM peseh"| tae NaM se ceDae rAyA taM dUyaM evaM vayAso-"jaha ceva NaM, devANuppiyA, kuNie rAyA seNiyasta ranno putte cellaNAe devIe attae, jahA paDhamaM jAva] vehallaM ca kumAraM pesemi" / taM dUyaM sakArei saMmANei paDivisajjei // 15 tae NaM se dUra [jAva] kuNiyassa ranno vaddhAvettA evaM vayAsI-"ceDae rAyA ANavei-'jaha ceva NaM, devANu. ppiyA, kuNie rAyA seNiyassa ranno putte cellaNAe devIe attae, [jAva) vehallaM kumAraM pesemiH' / taM na dei NaM, sAmI, ceDae rAyA seyaNagaM gandhahatthi aTTArasavaMkaM ca hAraM, vehallaM20 kumAraM no pesei " // tae NaM se kuNie rAyA tassa dUyassa antie eyama, sroccA nisamma Asurutte jAva] misimisemANe taccaM dUyaM sahAve / 2 evaM vayAsI-"gacchaha NaM tumaM, devANuppiyA, For Private and Personal Use Only

Page #41
24 nirayAvaliyAsu vesAloe nayarIe ceDagasta ranno vAmeNa pAeNaM pAyavIda akamAhi. 2 kuntaggeNaM lehaM paNAvehi / 2 Asurutta jAva misimisemANe tivaliya bhiDi niDAle sAhaTTa ceDagaM rAyaM evaM vayAsI-haM bho ceDagarAyA, apasthiyapatthiyA, duranta deg 5[jAva] 'parivajjiyA, esa NaM kuNie rAyA ANavei-paccappiNAhi NaM kuNiyasta ranno seyaNagaM adArasavaMkaM ca hAraM, vehallaM ca kumAraM pesehi, ahava juddhasajjo ciTThAhi / esa NaM kuNie rAyA sabale savAhaNe sakhandhAvAre NaM juddhasajje havvamAgacchai " // 10 tae NaM se dUra karayala', taheva (jAva,] jeNeva ceDae teNeva uvAgacchai / 2 karayaladeg jiAva vaddhAvettA evaM vayAsI " esa NaM, sAmI, mamaM viNayapaDivattI / iyANi kuNiyasta ranno ANa " tti ceDagassa ranno vAmeNaM pAeNa pAyavIDhaM akamai / 2 Asurutte kuntaggeNa leha paNAvei, taM ceva 15sabalakhandhAvAre NaM iha hvvmaagcchi"|| tae NaM se caDae rAyA tassa dUyassa antie eyamadvaM soccA nimassa Asurute [jAva] sAhaTTa evaM vayAsI-' na appiNAmi NaM kuNiyasta ranno seyaNagaM aTThArasavaMkaM hAraM, vehallaM ca kumAraM no pesemi, esa NaM juddhasajje ciTThAmi " 20taM dUyaM asakAriyaM asaMmANiyaM avadAreNaM nicchuhAvei // tae NaM se kuNie rAyA tassa dUyasta antie ayamadvaM soccA niplamma Asarutte kAlAIe dasa kumAre sddaaved| 2 evaM vayAsI-"evaM khalu, devANuppiyA, vehalle kumAre mama asaMvidieNa seyaNagaM gandhahatthi aTThArasarvakaM hAraM anteuraM For Private and Personal Use Only

Page #42
paDhamo vaggo 25 sabhaNDaM ca gahAya campAo nikkhamai / 2 vesAli ajjagaM [jAva] uvasaMpajjittANaM viharaH / tae NaM mae seyaNagamsa gandhahatthissa aTThArasarvakassa aTThAe dUyA pesiyA / te ya ceDaeNa rannA imeNaM kAraNeNaM paDisehittA aduttaraM ca NaM mamaM tacce dUra asakkArie asaMmANie avahAreNa nicchuhAvei | 5 taM seyaM khalu, devANuppiyA, amhaM veDagassa ranno jattaM girihattae / tae NaM kAlaIyA dasa kumArA kuNiyassa ranno eyamahaM viNaNaM paDinti // "" tara NaM se kuNie rAyA kAlAIe dasa kumAre evaM vayAsI- " gacchaha NaM tubbhe, devANupiyA, laesu sasu rajjesu; 10 patteyaM patteyaM vhAyA [jAva] 'pAyacchittA hatthi bandhavaragayA patteyaM patteya tihiM dantisahassehiM evaM tihiM rahalahasse hiM tihiM AsasahassehiM tihiM maNussakoDIhiM saddhi saMparivuDA savvIDDie [jAva) raveNaM sarahinto 2 nayarehinto paDinikkhamaha, 2 mama antiyaM pAunbhavaha // "" tae NaM te kAlaIyA dasa kumArA kuNiyassa ranno eyamahaM soccA sasu sarasu rajjesu patteyaM 2 vhAyA jAva tihiM maNussakoDIhiM saddhiM saMparivuDA savviDrITa jova raveNaM saehinto 2 nayarehinto paDinikkhamamti, 2 jeNeva aGgA jaNavae, jeNeva campA nayarI, jeNeva kuNie rAyA, teNeva uvA- 20 gayA karayala' jAva vaddhAvanti // tara NaM se kuNie gayA koDabiyapurise sahAve / 2 evaM vayAsI- " khippAmeva bho devANupiyA, abhisekkaM ha sthirayaNaM paDika peha, hayagayaraha johacAuraGgiNi seNaM saMnAheha mama eyamANattiyaM paJcapiNaha" jAva paccapiNanti // For Private and Personal Use Only 15 25

Page #43
nirayAvaliyAsu tae pAM se Nie rAyA jeNeva majjaNaghare teNeva uvAgacchai, [jIva paDiniggacchittA jeNeva bAhiriyA uvaTThANasAlA jAva naravaI, durUDhe / / tae NaM se kUNie rAyA tihiM dantisahassehiM jAva 5raveNaM campaM nayariM majjhamajjheNaM niggacchai / 2 jeNeva kAlAIyA dasa kumArA teNeva uvAgacchai / 2 kAlAiehiM dasahi kumArehiM saddhiM egao melAyanti / tae NaM se Nie rAyo tettIsAe dantisahassehiM tettosAe AsasahassehiM tettIsAe rahasahassehiM tettIsAe maNussakoDIhiM saddhiM saMpa10rikhuDe sabdhiDDie jAva raveNaM subhehi vasaI hiM subhehiM pAyarA sehiM nAivigiTehiM antarAvAsehiM vasamANe 2 aGgajaNava. yassa majjhaMmajjheNaM jeNeva videhe jaNavae, jeNeva vesAlI nayarI teNeva pahArestha gamaNAe / tae NaM se ceDae rAyA imIse kahAe laddhaDe samANe nava 15mallaI nava lecchaI kAsIkosalagA aTThArasa vi gaNarAyANo saddAvei / 2 evaM vayAsI-" evaM khalu, devANuppiyA, vehalle kumAre kUNiyassa ranno asaMvidieNaM seyaNagaM aTThArasavaMkaM ca hAraM gahAya ihaM havvamAgae / tara NaM kuNieNaM seyaNagassa aTThArasaMvakassa ya aTTAe to dUyA pesiyA / te ya mae 20imeNaM kAraNeNaM paDisehiyA / tara NaM se kuNie mamaM eyama8 apaDisuNamANe cAuraGgiNIe seNAe saddhiM saMparivaDe juddha. sajje ihaM havvamAgacchai / taM kiM NaM, devANuppiyA, seyaNaga aTThArasavaMkaM kuNiyassa ranno paccappiNAmo ? vehallaM kumAra pesemo ? udAhu jujjhitthA ?' || 25 tae Na nava mallaI nava lecchaI kAsIkosalagA aTThArasa vi For Private and Personal Use Only

Page #44
paDhamo vaggo gaNarAyANo ceDagaM rAyaM evaM kyAsI-na eyaM, sAmA, juttaM vA pattaM vA rAyasarisaM vA, jaM NaM seyaNagaM aTThArasavaMkaM kuNiyassa ranno paccappiNijjai, vehalle ya kumAre saraNAgae pesijjai / taM jai NaM kuNie rAyA cAuraGgiNIe seNAe saddhi saMparikhuDe juddhasajje ihaM havamAgacchai, tae NaM amhe kuNieNaM rannA 5 saddhi jujjhAmo" // ___tae NaM se ceDae rAyA te nava maluI nava lecchaI kA. sIkosalagA aTThArasa vi gaNarAyANo evaM vayAsI-jai NaM devANuppiyA, tubbhe kuNipaNaM rannA saddhiM jujjhaha, taM gacchaha NaM, devANuppiyA, saesu 2 rajjesu vhAyA, jahA kAlAIyA10 [jAva] jaeNaM vijaeNaM vaddhAventi / tae NaM se ceDae rAyA koDumbiyapurise saddAvei, 2 havaM vayAsI-"AbhisekkaM, jahA kUNie " [jAva] durUDhe // tae Na se ceDae rAyA tihiM dantisahassehiM, jahA kUNie [jAva] vesAliM nayariM majhaMmajjheNaM nigacchai / 2 jeNeva te15. nava mallaI nava lecchaI kAsIkosalagA aTTArasa vi gaNarAyANo, teNeva uvAgacchai / tae NaM se ceDae rAyA sattAvannAe dantisahassehiM sattAvannAe AsasahassehiM sattAvannAe rahassehiM sattAvannAe maNussakoDIhiM saddhiM saMparibuDe saviDoe jAva raveNaM subhehiM vasahIhiM pAyarAsehiM20 nAivigihiM antarehi vasamANe 2 videhaM jaNavayaM majjhaM- ' majjheNaM jeNeva desapante, teNeva uvAgacchai / 2 khandhAvAranivesaNaM karei / 2 kuNiyaM rAyaM paDivAlemANe juddhasajje citttthi|| tae NaM se kuNie rAyA sabiDie [jAva] raveNaM jeNeva25. For Private and Personal Use Only

Page #45
28 nirayAbaliyAsu desapante teNeva uvAgacchai / 2 ceDayassa ranno joyaNantariyaM khandhAvAranivesa karei // tara NaM te donni vi rAyANo raNabhUmiM sajjAvanti / 2 raNabhUmiM jayanti / tara NaM se kuNira rAyA tettIsAra danti5 sahassehiM jAva maNussakoDIhiM garulavahaM raei / 2 garulavUhe gaM rahamusalaM saMgAmaM uvAyAe / tara NaM se ceDage rAyA sattAbanAe dantisahasmehiM [ jAva ] sattAvannAra maNussakoDIhiM sagaDavUhaM rathai [2] sagaDavUheNaM rahamusalaM saMgAmaM uvAyAe / tara NaM te donha vi rAINaM aNIyA saMnaddhadeg [jAva] gahiyA10 upaharaNA maMgatiehiM phalarahiM nikaTTAhiM asIhi aMsAgahiM toNehiM sajIvehiM dhahiM samukkhitehiM sarehiM samu lAliyAhi DAvAhi osAriyAhiM UrughaNTAhiM chippatUreNaM vajjamANeNaM mahayA ukisIhanAyabolakalakalaraveNaM samuharavabhUyaM piva karemANA savvidIe jAva raveNa hayagayA haya15 gaehiM gayagayA gayagaehiM rahagayA rahagaehiM pAyattiyA pAyattiehiM annamannehiM saddhiM saMpalaggA yAvi hotthA / tae NaM te doha vi rAyANaM aNIyA niyagasAmIsAsaNANurattA mahayA jaNakkhayaM jaNavahaM jaNappamadaM jaNa saMvaTTakappaM naccantakabandhavArabhImaM ruhirakaddamaM karemANA annamanneNaM saddhi jujjhanti // 20 taraNa se kAle kumAre tihiM dantisahassehiM jAva maNUsakoDohiM garulavUheNaM ekkArasameNaM khandheNaM kuNieNaM rannA saddhi rahamusalaM saMgAma saMgAmemANe hayamahiya jahA bhagavayA kAlIe devIe parikahiyaM [jAva] jIviyAo vavarovei // Acharya Shri Kailassagarsuri Gyanmandir "taM eyaM khalu, goyamA, kAle kumAre erisaehi Ara. bhehiM jAva erisaeNaM asubhakaDakammapabbhAreNaM kAlamAse 25 kAlaM kiccA cautthIe paGkaSpabhASa puDhavIe hemAse narae nera iyattAe uvavante " // For Private and Personal Use Only

Page #46
paDhamo vaggo " kAle NaM, bhante, kumAre cautthIe puDhavIe...aNantaraM uvvaTTittA kahiM gacchihii kahiM uvavarjAihai ?" // "goyamA, mahAvidehe vAse jAiM kulAI bhavanti aDAI, jahA daDhapainno [ jAva ] sijjhihii bujjhihii [ jAva ] antaM kAhii" // 5 "taM evaM khalu, jambU, samaNeNaM bhagavayA jAva saMpatteNaM nirayAvaliyANaM paDhamassa ajjhayaNassa ayamaDhe pannatte // // paDhamaM ajjhayaNaM sammattaM // 11 // " jai NaM, bhante, samaNeNa jAva saMpatteNaM nirayAvaliyANaM paDhamassa ajjhayaNassa ayamaDhe pannate, doccassa NaM, bhante,10 ajjhayaNassa nirayAvaliyANaM samajeNaM bhagavayA jAva saMpatteNaM ke aTTe pannatta ?" evaM khalu, jambU // teNaM kAleNaM teNaM samaeNaM campA nAma nayarI hotthA / puNNabhadde ceie / kUNie rAyA / paumAvaI devI / tattha NaM campAe nayarIe seNiyassa ranno bhajjA kuNiyasta ranno culla-15 mAuyA sukAlI nAmaM devI hotthA sukumAlA / tIse NaM sukAlIe devIe putte sukAle nAma kumAre hotthA sukumAle / tae NaM se sukAle kumAre annayA kayAi tihiM dantisahassahiM, jahA kAlo kumAro, nigvasesaM taM ceva bhANiyavvaM jAva mahAvidehe vAse...antaM kAhii // 20 // boyaM ajjhayaNaM sammattaM // 12 // evaM sesA vi aTTha ajjhayaNA neyavvA paDhamasarisA, navaraM mAyAo sarisa naamaao|| // nirayAvaliyAo sammattAo / / / nikkhevo savvesiM bhANiyavvo tahA / / 25 // paDamo vaggo sammatto // For Private and Personal Use Only

Page #47
// kappavaDisiyAoM // " ai Na, bhante, samaNeNaM bhagavayA [jAva] saMpatteNaM uvagANaM paDhamassa vaggassa nirayAvaliyANaM ayamaDhe pannatte, doccassa NaM, bhante, vaggassa kappaDisiyANaM samaNeNaM jAva saMpatteNaM kaI ajjhayaNA pannattA?" // 5 "evaM khalu, jambU , samaNeNaM bhagavayA [jAva ] saMpattaNaM kappaDisiyANaM dasa ajjhayaNA pannattA / taM jahA-paume 1, mahApaume 2, bhadde 3, subhadde 4, paumabhadde 5, paumaseNe 6, paumagumme 7, naliNigumme 8, ANande 9, nandaNe 10 / " // __ " jai NaM, bhante, samaNeNaM [jAva]: saMpattaNaM kappaDisi10yANaM dasa ajjhayaNA pannattA, paDhamasta NaM bhante, ajjhayaNas kappaDisiyANaM samajeNaM bhagavayA jAva ke aDhe pannate ? ' / " evaM khalu jambU " // teNaM kAleNaM teNaM samaeNaM campA nAma nayarI hotthA / puNNabhadde ceie / kuNie raayaa| paumAvaI devI / tattha NaM 15campAra nayarIe seNiyassa ranno bhajjA kuNiyassa ranno culla. mouyA kAlI nAmaM devI hotthA suumAlA[deg] / tIse NaM kAloe For Private and Personal Use Only

Page #48
viio vaggo 31 devIra putte kAle nAmaM kumAre hotthA suumAle / tassa NaM kAlasta kumArassa paumAvaI nAma devI hotthA, somAlA [ jAva ] viharar3a // tara NaM sA paumAvaI devI annayA kayAi tasi tArisagaMsi bAsagharaMsi abbhintarao savittakamme [jAva] sIhaM su- 5 miNe pAsittANaM paDibuddhA | evaM jammaNaM, jahA mahAbalahaMsa, [jAva] nAmadhejaM - "" amhA NaM amhaM ime dArae kAlassa kumArasta putte paumAvaIe devIe attara, taM hou NaM amhaM imassa dAragassa nAmadhejjaM paume paume " sesaM jahA mahAbala | aTTao dAo / [ jAva] upi pAsAyavaragaTa viharai 110 sAmI samosarie | parisA niggayA / kuNie niggae / paume vi jahA mahAvale, niggae / taheva ammApiiApucchaNA, [jAva] pavvaiTa aNagAre jAe [jAva] gutta bambhayAro // tara NaM se paume aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM antie sAmAiyamAiyAI ekkArasa 15 aGgAI ahijjai / 2 bahUhiM cautthachahama [ jAva] viharai | tara NaM se paume aNagAre teNaM orAleNaM, jahA meho, taheva dhammajAgariyA, cintA / evaM jaheva meho taheva samaNaM bhagavaM ApUcchittA viule [ jAca ] pAovagae samANe tahAruvANaM therANaM antie sAmAiyamAiyAI ekArasa aGgAI, 20 bahupaDipuNNAI paJca vAsAI sAmaNNapariyAe / mAsiyAe saMlehaNAra sahi bhattAI / ANupuvIe kAlare | therA otiNNA | bhagavaM goyame pucchara, sAmI kahe, [jAva] sahi For Private and Personal Use Only

Page #49
nirayAvaliyAsu bhattAI aNasaNAe cheittA AloiyapaDikante ur3e candimasohamme kappe devattAe uvavanne / do sAgarAiM // __ "se NaM, bhante, paume deve tAo devalogAo Aukkha5 eNaM" / pucchA / "goyamA, mahAvidehe vAse, jaddA daDhapainno, [jAva] antaM kAhii" / " taM evaM khalu, jambU , samaNeNaM [jAva] saMpatteNaM kappaDisiyANaM paDhamassa ajjhayaNassa ayamaDhe pannatte tti bemi // paDhamaM ajjhayaNaM // 2 // 1 // " jai NaM, bhante, samaNeNaM bhagavayA [ jAva ] saMpatteNaM 10 kappavaDisiyANaM paDhamasla ajjhayaNassa ayamaDhe pannatte, doccassa NaM, bhante, ajjhayaNassa ke aDhe panate ?" "evaM khalu, jambU // teNaM kAleNaM teNaM samayeNaM campA nAma nayarI hotthA puNNabhadde / ceie| Nie royaa| pauvAvaI devii| tattha Na campAe 15 nayarIe seNiyassa ranno bhajjA kuNiyassa ranno cullamAuyA sukAlI nAmaM devI hottho| tIse NaM sukAlIe putte sukAle nAma kumaare| tassa NaM sukAlasla kumArassa mahApaumA nAma devo hotthA surDamAlA // tae NaM sA mahApaumA devo annayA kayAi tasi 20 tArisagaMsi, evaM taheva, mahApaume nAma dArae, [ jAva] sijjhihii / navaraM IsANe kappe uvavAo / ukosaTThiIo / nikkhevo // bIyaM ajjhayaNaM // 2 // 2 // evaM sesA vi aha neyamyA / mAyAo sarisa nAmAbho / 25 kAlAINaM dasahaM puttA agupuvIra For Private and Personal Use Only

Page #50
biio vaggo doNhaM ca paJca cattAri tiNhaM tiNhaM ca honti tissnnev| doNhaM ca dAni vAsA seNiyanattUNa pariyAo // 1 // uvavAo ANupuvIe-paDhamo, sohamme, biio IsANe, taio saNaMkumAre, cauttho mAhinde paJcamo bambhaloe, chaTTho lantae, sattamo mahAsuke, aTThamo sahassAre, navamo pANae, 5 dasamo accue / savvattha ukkosaTTiI bhANiyavyA / mahAvidehe siddhe // // kappavaDisiyAo sammattAo // // bIo vaggo sammatto // 2 // For Private and Personal Use Only

Page #51
III // puphiyaao|| " jai NaM, bhante, samaNeNaM bhagavayA [ jAva ] saMpattaNaM uvaGgANaM doccasla kappavaDiMsiyANaM ayamadve pannatte, taccassa NaM, bhante, vagassa uvaGgANaM puphiyANaM ke aDhe pannatte ? // " ___ "evaM khalu, jambU, samaNeNaM [jAva saMpattaNa uvaGgANaM 5 taccassaM vaggassa puphiyANaM dasa ajjhayaNA pannattA / taM jahA cande sUre sukke bahuputtiya puNNa mANibhadde ya / datte sive bale yA aNADhie ceva boddhavve // " / " jai NaM, bhante, samaNeNaM, [jAva saMpatteNaM puphiyANaM 10 dasa ajjhayaNA pannattA, paDhamassa NaM, bhante, samaNeNa jAva saMpatteNaM ke aDhe pannatte ? '' " evaM khalu. jambU " // teNaM kAleNaM teNaM samaeNaM rAyagihe nayare / guNasilae cehae / rAyA / teNaM kAleNa teNaM samaeNaM sAmI samosaDhe, parisA niggayA / teNa kAleNaM teNaM samaeNaM cande joi. 15 sinde joisarAyA candavaDisae vimANe sabhAe suhammAe candasi sohAsaNaMsi cauhiM sAmANiyasAhassIhi [jAva viha For Private and Personal Use Only

Page #52
taio vaggo rai / imaM ca NaM kevalakappaM jambuddIvaM dIvaM viuleNaM ohiNA AbhoemANe 2 pAsai, 2 samaNaM bhagavaM mahAvIraM, jahA sUriyA me AbhiogaM devaM sahAvettA [jAva] surindAbhigamaNajoggaM karettA tamANattiyaM paJcappiNanti / sUsarA ghaNTA, [jAva] viuvvaNA / navaraM jANavimANaM joyaNasaha- 5 ssavitthiNNaM addhatevahijoyaNasamUsiyaM, mahindijjhao paNuvIsaM joyaNamUsio, sesaM jahA sUriyAbhassa, [ jova ] Agao / naTTavihI / taheva paDigao // "bhante" tti bhagavaM goyame samaNaM bhagavaM "bhante" pucchA / kUDAgArasAlA / sarIraM aNupaviTThA / puvbhvo| 10 "evaM khalu, goyamA" // teNa kAleNaM teNaM samaeNaM sAvatthI nAmaM nayarI hotthA / kohae cehae / tattha NaM sAvatthIe aGgaI nAma gAhAvaI hotthA ar3e [jAva] aparibhUe / tae NaM se aGgaI gAhAvaI sAvatthIe nayarIe bahUNa nagaranigamadeg jahA ANando // teNaM kAleNaM teNaM samaeNaM pose NaM arahA purisA. 15 dANIe Aigare, jahA mahAvIro, navussehe solasehiM samaNa. sAhassohiM amRtIsAe ajjiyAsahassehiM [jAva] koThue samosaDhe / parisA niggayA // tae NaM se aGgaI gAhAvaI imose kahAe laddhaDhe samANe haDhe jahA kattio seTho tahA niggacchai [jAva ] pajju- 20 vAsai / dhamma soccA nisamma, jaM navaraM, "devANuppiyA, jeTTaputtaM kuDumbe ThAvemi / tae NaM ahaM devANuppiyANaM jAva pabvayAmi " / jahA gaGgadatte tahA pabvaie [ jAva ] guttbmbhyaarii|| tae NaM se aGgaI aNagAre pAsassa arahao tahArUvANaM 25 For Private and Personal Use Only

Page #53
36 10 nirayAvaliyAsu therANaM antie sAmAiyamAiyAI ekkArasa aGgAI ahiji| 2 bahUhiM cauttha [jAva] bhAvemANe bahuhiM vAlAI sAmaNNapariyAgaM pAuNai / 2 addhamAsiyAe saMlehaNAe tIsaM bhattAI aNasaNAe cheittA virAhiyasAmaNNe kAlamAse kAlaM kiccA candavaDisae vimANe uvavAiyAe sabhAe devasayaNijjaMsi devadUsantarie cande joisindattAe uvavanne // tae NaM se cande joisinde joisirAyA ahuNovavanne samANe pazcavihAe pajjattIe pajjattIbhAvaM gacchai, taM jahA -AhArapajjattIe sarIrapajjattIe indiyapajjattIe sAsosAsapajjattIe bhAsAmaNapajjattIe // "candasa NaM, bhante, joisindassa joisaranno kevaiya kAlaM ThiI pannattA ? " goyamA, paliovamaM vAsasayasaha ssamabbhahiyaM / evaM khalu, goyamA, candassa jAva joisaranno 15 sA divvA deviTThI / "cande NaM, bhante, joisinde joisarAyA tAo devalogAo AukkhaeNaM caittA kahiM gacchihii 2 ? " " goyamA, mahAvidehe vAse sijjhihii // __ nikkhevao // 3 // 1 // "jai Na, bhante, samaNeNaM, bhagavayA [jAva] pulphiyANaM 20 paDhamassa ajjhayaNassa jAva ayamaDhe pannatte, doccassa NaM, bhante, ajjhayaNassa puphiyANa samaNeNaM bhagavayA jAva saMpateNaM ke ahe pannatte ?" "evaM khalu, jambU" teNaM kAleNaM teNaM samaeNaM rAyagihe nAmaM nayare / guNasalie ceie / seNie rAyA / samosaraNaM / jahA cando 25 tahA sUro vi Agao, [jAva] naTTavihiM uvadaMsittA paDi gao / puvvabhavapucchA / sAvatthI nayarI / supaiThe nAmaM For Private and Personal Use Only

Page #54
taio vaggo 37 gAhAvaI hotthA ar3e jaheva aGgaI [jAva] viharai / pAso samosaDho, jahA aGgaI taheva pavvaie, taheva virA hiyasAmaNNe, [jAva] mahAvidehe vAse sijjhihii [jAva antaM karehii // nikkhevao // 3 // 2 // ukkhevao // 3 // 3 // rAyagihe nayare / guNasilae ceie / seNie raayaa| sAmI samosaDhe / parisA niggayA teNaM kAleNaM teNaM samaeNaM sukke mahaggahe sukka Disae vimANe sukkaMsi sohAsaNaMsi ca sAmANiyasAhassIhiM jaheva cando taheva 10 Agao, naTTavihiM uvadaMsittA paDigao / "bhante" tti / kDAgArasAlA / punvabhavapucchA / "evaM khalu, goyamA" // teNaM kAleNaM teNaM samapaNaM vANArasI nAma nayarI hotthaa| tattha NaM vANArasI nayarIe somile nAmaM mAhaNe parivasai ar3e jAva aparibhUe riuvveya [jAva supariniTTie / pAse 15 samosaDhe / parisA pajjuvAsai // tae NaM tassa somilasta mAhaNassa imIse kahAe laddhaTThassa samANassa ime eyArUve ajjhathie-"evaM pAse arahA purisAdANIe puvvANupuvi [jAva] ambasAlavaNe viharai / taM gacchAmi NaM pAsassa arahao antie 20 pAunbhavAmi imAiM ca NaM eyArUvAiM aTThAI heUI" jahA paNNattIe / somilo niggao khaNDiyavihuNo [jova] evaM vayAsI-" jattA te, bhante? javaNijjaM ca te?" pucchaa| " sarisavayA mAsA kulattho ege bhavaM?' jAva saMbuddha sAvagadhamma paDivajjittA paDigae // 25 tae NaM pAse NaM arahA annayA kayAi vANarasIo For Private and Personal Use Only

Page #55
38 nirayAvaliyAsu nayarIo ambasAlavaNAo ceiyAo paDinikkhamai / 2 bahiyA jaNavaya vihAraM viharai / tae NaM se somile mAhaNe annayA kayAi asAhudaMsaNeNa ya apajjuvAsaNayA e ya micchattapajjavehiM parivaDDhamANehiM 2 sammattapajja5 vehiM parihAyamANehiM micchattaM ca paDivanne // tae NaM tassa somilassa mAhaNassa annayA kayAi puvarattAvarattakAlasamayaMsi kuDumbajAgariyaM jAgaramANassa ayameyArUve ajjhathie [ jAva ] samuppajjitthA-" evaM khalu ahaM vANArasIe nayarIe somile nAmaM mAhaNe aJca10 ntamAhaNakulappasUe / tae NaM mae vayAI ciNNAiM, veyA ya ahIyA, dArA AhuyA, puttA jaNiyA, iDhoo samANIyAo, pasubandhA kayA, jannA jeTThA, dakSiNA dinnA, atihI pUiyA, aggI hUyA, jUvA nikkhittA / taM seya khalu mama iyANi kallaM [jAva) jalante vANArasIe naya15 rIe bahiyA bahave amborAmA rovAvittae evaM mAuliGgA billA kaviTThA ciJcA phupphArAmA rovAvittae" evaM saMpehei / 2 kallaM [jAva] jalante vANArasIe nayarIe bahiyA ambArAme jAva pupphArAma ya rovAvei / tae NaM bahave ambArAmA ya jAva pupphArAmA ya aNuputveNaM sAra20 kkhijjamANA saMgovijjamANA saMvadvijjamANA ArAmA jAyA kiNhA kiNhobhAsA [jAva) rammA mahAmehanikurambabhUyA pattiyA pulphiyA phaliyA hariyagarerijjamANA siriyA aIva 2 uvalobhemANA 2 ciTThanti / / tae NaM tassa somilassa mAhaNassa annayA kyAi 25 puvvarattAvarattakAlasamayasi kuDumvajAgariyaM jAgaramANassa ayameyArUve ajjhathie [jAva) samuppajjitthA-"evaM khalu For Private and Personal Use Only

Page #56
taio vaggo ahaM vANArasIe nayarAe sAmile nAmaM mAhaNe accantamAhaNakulappasUe / tae NaM mae vayAI ciNNAI [jAva] jUvA nikkhittA | tara NaM mae vANArasIe nayarIe bahiyA bahave ambArAmA jAva pupphArAmA ya rovAviyA / taM seyaM khalu mamaM iyANi kalaM [ jAva ] jalante subahu lohakaDAhakaDu - 5 cchrayaM tambiyaM tAvasabhaNDaM ghaDAvettA viulaM asaNaM pANaM khAimaM sAimaM ... mittanAi AmantettA taM mittanAiniyaga viuleNaM asaNa' [ jAva ] saMmANettA tasseva mitta' [ jAva] jeTThaputtaM kuTumbe ThavettA taM mittanAi' [ jAva] ApucchittA subahu lohakaDAhakaDacchrayaM tambiyaM tAvasa- 10 bhaNDagaM gahAya je ime gaGgAkUlA vANapatthA tAvasA bhavanti, taM jahA - hottiyA pottiyA kottiyA jannaI sar3aI ghAlaI humbauTThA dantukkhaliyA ummajjagA saMmajjagA nimajjagA saMpakkhAlagA dakkhiNakulA uttarakulA saMkhadhamA kuladhamA miyaluiyA hatthitAvasA uddaNDA disApokkhiNo vakkavA 15 siNo bilavAsiNo jalavAsiNo rukkhamUliyA ambubhakkhiNo vAyubhakkhaNo sevAlabhakkhiNo sUlAhArA kandAhArA tayAhArA pattAhArA pupphAhArA phalAhArA bIyAhArA parisaDiyakandamUlatayapatta pupphaphalAhArA jalAbhiseyakaDhi - For Private and Personal Use Only 39 gAyabhUSA AyA NAhiM paJcaggitAvehiM iGgAlasoliyaM 20 kandusolliyaM piva appANaM karemANA viharanti / tattha NaM je te disApokkhiyA tAvasA tesiM antima disApokkhiyatAra pavaitara, pavvaie vi ya NaM samANe imaM payArUvaM abhiggahaM abhigihissAmi - kappai me jAvajjIvAe chaTThechaTTheNaM aNikkhitteNaM disAcakkavAleNaM tavokammeNa uDUM 25 vAhAo pariziya 2 sUrAbhimuhassa AyAvaNabhUmIpa AyAvemANassa viharittara "tti kaTTu evaM saMpehei / 2

Page #57
nirayAvaliyAsu kalaM [ jAva ] jalante subahuM loha' [ jAva] disApokkhiyatAvasattAe pavvaie / pavvaie vi ya NaM samANe imaM eyArUvaM abhiggahaM jAva abhigiNhittA paDhamaM chaThakkhamaNaM uvasaMpajjittANaM viharai // tae NaM somile mAhaNe risI paDhamachakkhamaNapAraNaMsi AyAvaNabhUmIe paccorahai / 2 vAgalavathaniyatthe jeNeva sapa uDae, teNeva uvAgacchai / 2 kiDhiNasaMkAiyaM geNhai / 2 purathimaM disi pukkhei, "purathimAe disAe some mahArAyA patthANe patthiyaM abhirakkhau, somilamAhaNarisiM 10 abhirakkhau / jANi ya tattha kandANi ya mUlANi ya tayoNi ya pattANi ya pupphANi ya phalANi ya bIyANi ya hariyANi ya tANi aNujANau" tti kaha puratthimaM disaM pasarai / 2 jANi ya tattha kandANi ya[jAva ] hariyANi ya tAI geNhai / 2 kiDhiNasaMkAiyagaM bharei / 2 dabme ya kuse ya 15 pattAmoDaM ca samihAo kahANi ya geNhai / 2 jeNeva sae uue, teNeva uvAgacchai / 2 kiDhiNasaMkAiyagaM Thavei / 2 veiM var3ei / 2 uklevaNasaMmajjaNaM karei / 2 dabbhakalasahatthagae jeNeva gaGgA mahANaI, teNeva uvAgacchai |2gnggN mahANaI ogA hai / 2 jala majjaNaM karei / 2 jalaki9 karei / 2 20 jalAbhiseyaM karei / 2 Ayante cokkhe paramasuibhUe deva piukayakajje damakalasahatthagae gaGgAo mahANaIo paccuttarai / 2 jeNeva sae uDae, teNeva uvAgacchai 2 dabme ya kuse ya vAluyAe ya veI raei / 2 sarayaM karei / 2 araNiM karei / 2 saraeNaM araNiM mahei / 2 aggi pADei / For Private and Personal Use Only

Page #58
taio vaggo 2 aggi saMdhukkei / 2 samihA kaTThANi pakkhivai / 2 aggi ujjAlei / 2 aggissa dAhiNe pAse sattagAI samAdahe / taM jahA-sakathaM vakkalaM ThANaM sejjabhaNDaM kamaNDaluM / daNDadAruM tahappANaM aha tAI samAvahe // 1 // 5 mahuNA ya ghaeNa tandulehi ya aggi huNai / carUM sAhei / 2 barli vaissadevaM karei / 2 atihipUyaM karei / 2 tao pacchA appaNA AhAraM AhArei // tae NaM somile mAhaNarisI docca chakkhamaNapAraNa. gaMsi, taM ceva savvaM bhANiyabvaM [jAva ] AhAraM AhArei / 10 navaraM imaM nANattaM-"dAhiNAe disAe jame mahArAyA patthANe patthiyaM abhirakkhau somilaM mohaNarisiM, jANi ya tattha kandANi ya [ jAva ] aNujANau"tti kaTTa dAhiNaM disiM pasarai / evaM paccatthimeNa varuNe mahArAyA [jAva] paccatthimaM disiM pasarai / uttareNaM vesamaNe mahArAyA 15 [jAva] uttaraM disiM pasarai / puvadisAgameNaM cattAri ci disAo bhANiyavvAo [jAva AhAraM AhArei // tae NaM tassa somilamAhaNarisissa annayA kayAi puvvarattAvarattakolasamayaMsi aNiccajAgariya jAgaramANassa ayameyArUve ajjhathie [jAva] samuppajijatthA-" evaM 20 khalu ahaM vANArasIe nayarIe somile nAma mAhaNarisI accantamAhaNakulappasUe / tae NaM mae vayAI ciNNAI [jAva jUvA nikkhittA / tae NaM mama vANArasoe [ jAva ] pupphArAmA ya [jAva ] roviyA / tae NaM mae subahuM lohadeg [jAva] ghaDAvettA [jAva] jeTTapattaM ThavettA jAva jeTTaputtaM 25 ApucchittA subahuM lohadeg [ jAva ] gahAya muNDe [ jAva] For Private and Personal Use Only

Page #59
42 nirayAvaliyAsu pavvaie / pavvaie vi ya NaM samANe chaThaMcha?NaM " [ jAva ] . viharai / "taM seyaM khalu mama iyANiM kallaM jAva jalante bahave tAvase diTTAbhiThU ya putvasaMgaie ya pariyAyasaMgaie ya ApucchittA AsamasaMsiyANi ya bahUI sattasayAI aNumANaittA vAgalavatthaniyatthassa kaDhiNasaMkAiyagahiyasabhaNDovagaraNassa kaTThamudAe muhaM bandhittA uttara. disAe uttarAbhimuhassa mahapatthANaM patthAvettae" evaM saMpehei / 2 kallaM jAva jalante bahave tAvase ya diTTAbhaTTe ya puvvasaMgaie ya, taM ceva jAva, kaTTamuddAe muhaM bandhai / 2 10 ayameyArUvaM abhiggaha abhigiNhai.--"jattheva NaM amhaM jalasi vA evaM thalaMsi vA duggasi vA ninnati vA pavyatasi cA visamaMsi kA gaDDAe vA darIe vA pakhkhalijja vA pavaDijja vA, no khalu me kappai paccuhittae" tti ayameyAruva abhiggahaM abhigiNhai // 15 uttarAe disAe uttarAbhimuhapatthANaM patthie se somile mAhaNarisI puvAMvarahakAlasamayaMsi jeNeva asogavara pAyave, teNeva uvAgae, asogavarapAyavassa ahe kaDhiNasaMkAiyaM Thavei / 2 veI vaDe / 2 uvalevaNasamajjaNaM karei / 2 damakalasahatthagae jeNeva gaGgA mahANaI, jahA sivo 20 jAva, gaGgAo mahANaIo paccuttarai / jeNeva asogavara pAyave, teNeva uvAgacchai / 2 dabmehi ya kusehi ya vAluyAe veI raei / 2 saragaM karei / 2 jAva baliM vaissadevaM karei / 2 kaTThamuddAe muhaM bandhai / 2 tusiNIe saMciTThai / / tae NaM tassa somilamAhaNarisissa punarattAvaratta25 kAlasamayaMsi ege deve antiyaM pAubbhUe / tae NaM se deve somillamAhaNaM evaM vayAsI-"haM bho somilamAhaNA, For Private and Personal Use Only

Page #60
taio vaggo 43 pavvaiyA duppavvaiyaM te " / tara NaM se somile tassa devassa doccaM pi tacca pi eyamahaM no ADhAi, no parijANai, jAva tusiNIe saMciTTai / tara NaM se deve somileNaM mAhaparisiNA aNADhAijjamANe jAmeva disiM pAubbhUe tAmeva jAva paDigae / tara NaM se somile kalaM jAva jalante 5 vAgalavatthaniyatthe kaDhiNasaMkAiyagahiyaggihottabhaNDovagaraNe kaTTamuddA muhaM bandhai / 2 uttarAbhimuhe saMpatthi // taNa se somile viiyadivasammi puvvAvaraNhakAlasamayaMsi jeNeva sattivaNNe teNeva uvAgae sattivaNNassa ahe kaDhiNasaMkAiyaM Thavei / 2 veiM baDei / jahA asoga- 10 varapAyave jAva ariMga huNai, kaTumuddAe muhaM bandhai, tusiNIe saMciTThara / tae NaM tassa somilassa puvvarattAvaratakAlasamayasi ege deve antiyaM pAubbhUe / tara NaM se deve antalikkhapaDivanne jahA asogavarapAyave jAva paDigae / tara Na se somile kallaM jAva jalante vAgalava- 15 tthaniyatthe kaDhiNasaMkAiyaM geNahai / 2 kaTThamuddAe muhaM bandhai | 2 uttaradisAe uttarAbhimuhe saMpatthie | tapa NaM se somile taiyadivasammi puJcAvaraNhakAlasamayaMsi jeNeva asogavarapAyave teNeva uvAgacchai / 2 asogavara pAyavassa ahe kiDhiNasaMkAiyaM Thavei / 2 veDaM 20 vaDei jAva gaGgaM mahANaI paccuttarar3a / 2 jeNeva asogavarapAyave teNeva uvAgacchai / asogavarapAyavassa ahe kiDhi - NasaMkAiyaM Thavei, veI raei / 2 kahamuddAe mudde bandhai, 2 tusiNoe saMcii / tae NaM tassa somilassa puJcarattAvarantakAle ege deve antiyaM pAu bhavitthA, taM ceva bhaNai 25 jAva paDigae / tae NaM se somile jAva jalante vogala For Private and Personal Use Only

Page #61
44 nirayAvaliyAsu vatthaniyatthe kiDhiNasaMkAiyaM jAva kaTThamuddAe muhaM bandhai, 2 uttarApa disAe uttarAbhimuhe saMpatthiya // tapa NaM se somile cautthadivasapuSvAvaraNhakAlasama yasi jeNeva vaDapAyave teNeva uvAgae vaDapAyavassa ahe 5 kaDhiNaM saMThavei / 2 veI vaDe, uvalevasaMmajjaNa kareha, jAva kaTTumudAe muhaM bandhai, tusiNIe saMciTThai / tapa NaM tassa somilassa puvarattAvarattakAle ege deve antiyaM pAu bhavittA, taM ceva bhaNai jAva paDigae / tae NaM se somile jAva jalante vAgalavatthaniyatthe kiDhiNasaMkAiyaM, 10 jAva kaTThamuddAe muhaM bandhaI.... uttarAe uttarAbhimu saMpatthiya // Acharya Shri Kailassagarsuri Gyanmandir taNa se somile paJcamadivasammi puvvAvaraNhakAlasamayaMsi jeNeva umbarapAyave, teNeva uvAgacchai / umbarapAyavassa ahe kiDhiNasaMkAiyaM Thavei, beI vaDDei, jAva 15 kaTThamuddAe muhaM bandhai jAva tusiNIe saMciThThai / tae NaM tassa somilamAhaNassa puvvarattAvarattakAle ege deve, jAva evaM vayAsI - "haM bho somilA, pavvaiyA, duppavvaiyaM te," paDhamaM bhaNai, taheva tusiNIe saMciThThadda / devo doccaM pi taccaM pi vayai - "somilA, pavvaiyA, duppavvaiyaM te / " tae NaM se 20 somile teNaM deveNaM doccaM pi taccaM pi evaM vRtte samANe taM devaM evaM vayAsI- " kahaM NaM, devANuppiyA, mama duppavvaiyaM ? tara NaM se deve somilaM mAhaNaM evaM vayAsI ," ( evaM khalu devANupiyA / tumaM pAsassa arahao purisAdANIyasya antiyaM paJcANuvvae sattasikkhAvae duvAla - 25 savihe sAvayadhamme paDivanne / tara NaM tava annayA kayAi puvvarattAvara ttakAlasamayaMsi kuDumbajAgariya puvvacintiyaM devo uccArei jAva, " jeNeva asogavAra "" .. jAva For Private and Personal Use Only

Page #62
taio vaggo 45 pAyave, teNeva uvAgacchasi. 2 kiDhiNasaMkAiyaM jAva tusi. NIe saMciThThasi / tae NaM puvvarattAvarattakAle tava antiyaM pAunbhavAmi, 'haM bho somilA, panvaiyA, duppavvaiyaM te,' taha ceva devo niyavayaNaM bhaNai jAva, paJcamadivasammi puvAvaraNahakAlasamayaMsi jeNeva umbarapAyave, teNeva uvAgae 5 kiDhiNasaMkAiyaM Thavesi, veI vaDrei, uvalevaNaM karei, 2 kaThThamuddAe muhaM bandhai, 2 tusiNIe saMcikRsi / taM evaM khalu, devANuppiyA, tava duppavaiyaM" // tae NaM se somile taM devaM evaM vayAsI-" kahaM NaM, devANuppiyA, mama supavvaiyaM !" tae NaM se deve somilaM 10 evaM vayAsI-"jai NaM tumaM, devANuppiyA, iyANi puvapaDivannA pazca aNubvayAI sayameva uvasaMpajjittANaM viharasi, to NaM tujjha iyANi supavvaiyaM bhavejjA / " tae NaM se deve somilaM vandai namasai, 2 jAmeva disi pAubbhUe tAmeva disi par3igae / tae NaM somile mAhaNarisI teNaM 15 deveNaM evaM vutte samANe puvapaDivannAI paJca aNuvvayAI sayameva uvasaMpajjittANaM viharai // tapa NaM se somile bahUhiM cautthachadRThamadeg [jAva mAsaddhamAsakhamaNehi vicittehiM tavovahANehiM appANaM bhAvemANe bahUI vAsAiMsamaNovAsagapArayAgaM pAuNai / 2 addhamAsi- 20 yAe salehaNAe attANaM jhusei / 2 tIsaM bhattAiM aNasaNAe cheei / 2 tassa ThANassa aNAloiyapaDikante virAhiyasammatte kAlamAse kAlaM kiccA sukaDisae vimANe uvavAyasabhAe devasayaNijjaMsi [ jAya ] ogAhaNAe sukkamahaggahattAe uvavanne // 25 For Private and Personal Use Only

Page #63
nirayAvaliyAsu tae Na se sukke mahaggahe ahuNovavanne samANe jAva bhAsAmaNapajjattIe... / "evaM khalu, goyamo, sukkeNaM sA divvA [jAva] abhisamannAgae / ega paliovamaM tthiii|" "sukke Na, bhante, mahaggahe tao devalogAo Aukkhae 5 kahiM gacchihii ?" "goyamA, mahAvidehe vAse sijjhihih||" // nikkhevao // 3 / 3 // // ukkhevao // 3 // 4 // teNaM kAleNaM teNaM samaeNaM rAyagihe nAma nyre| guNasilae 10 ceie / seNie rAyA / sAmI samosaDhe / parisA niggayA / teNaM kAleNa teNaM samaeNaM bahuputtiyA devI sohamme kappe bahuputtie vimANe sabhAe suhammAe bahuputtiyaMsi sIhAsaNaMsi cauhiM sAmANiyaptAhassohiM cauhiM mahatta riyAhiM, jahA sUriyAme, [jAva] bhuJjamANI viharai, imaM 15 ca NaM kevalakappaM jambuddIvaM dIvaM viuleNaM ohiNA A bhoemANI 2 pAsai / 2 samaNa bhagavaM mahAvIra, jahA sUriyAbho, [jAva namaMsittA sIhAsaNavaraMsi puratthAbhimuhA saMnisaNNA / AbhiyogA jahA sUriyAbhassa, sUsarA ghaNTA, AbhiyogiyaM devaM saddAvei / jANavimANaM joyaNasahassa20 vitthiNNaM / jANavimANavaNNao / [jAva] uttarilleNaM nijjAmaggeNa joyaNasAhassiehiM viggahehiM AgayA, jahA sRriyAme / dhammakahA sammattA / tae NaM sA bahupu. ttiyA devI dAhiNaM bhuyaM pasArei, 2 devakumArANaM aTThasayaM devakumAriyANa ya vAmAo bhuyAo aThasayaM, tayANantaraM 25 ca NaM bahave dAragA ya dAriyAo ya Dimbhae ya DimbhiyAo ya viuvvada / naTTavirhi, jahA sUriyAbho, uvadaMsittA pddige|| For Private and Personal Use Only

Page #64
taio vaggo "bhante " tti bhagavaM goyame samaNaM bhagavaM mahAvIra vandai namasai / kuDogArasAlA / "bahuputtiyAe Na, bhante, devIe sA divvA deviTThI"...pucchA, " jAva abhisamacAgayA ?" " evaM khalu, goyamA" // teNaM kAleNaM teNaM samaeNaM vANArasI nAma nayarI, a- 5 mbasAlavaNe ceie / tattha NaM vANArasIe nayarIe bhadde nAmaM satthavAhe hotthA aDDhe [jAva] aparibhUe / tassa NaM bhahassa subhadA nAmaM bhAriyA suumAlA vaJjhA aviyAurI jANukopparamAyA yAvi hotthA // tae NaM tIse subhaddAe satthavAhIe annayA kayAi 10 puvvarattAvarattakAle kuDumbajAgariyaM jAgaramANIe imeyorUve [jAva saMkappe samuppajitthA-"evaM khalu ahaM bha. deNaM satthavAheNaM saddhiM viulAI bhogabhogAiM bhuJjamANI viharAmi, no ceva NaM ahaM dAragaM vA dAriyaM vA pyaayaa| taM dhannAo NaM tAo ammayAo, [jAva suladdhe Na tAsiM 15 ammayANaM maNuyajammajIviyaphale, jAsiM manne niyakucchisaMbhUyagAI thaNaduddhaluddhagAiM mahurasamullAvagANi mammaNappajampiyANi thaNamulakakkhadesabhAgaM abhisaramANagANi paNhayanti, puNo ya komalakamalovamehiM hatthehiM gihiUNaM ucchaGganivesiyANi denti, samullAvae sumahure puNo puNo 20 mammaNappaNie / ahaM NaM adhannA apuNNA etto egamavi na pattA / " ohayadeg jAva jhiyAi // teNaM kAleNaM suvayAo NaM ajjAo iriyAsamiyAo bhAsAsamiyAo esaNAsamiyAo AyANabhaNDamattanikkhevaNAsamiyAo uccArapAsavaNakhelajallasiM ghANapAriThThAvaNA- 25 For Private and Personal Use Only

Page #65
48 nirayAvaliyA samiyAo maNaguttIo vayaguttIo kAyaguttIo guttindiyAo guttabambhayAriNIo bahussuyAo bahupariyArAo puvvANupuvi caramANIo gAmANugAmaM dRijjamANIo jeNeva vANArasI nayarI, teNeva uvAgayAo / uvAgacchittA 5 ahApaDirUvaM uggahaM ogivhittA saMjameNaM tavasA viharanti // Acharya Shri Kailassagarsuri Gyanmandir tara NaM tAsi suvvayANaM ajjANaM ege saMghADae vANArasInayarI uccanIyamajjhimAI kulAI gharasamudrANassa bhikkhAyariyAe aDamANe bhaddassa satyavAhassa gihaM aNu10 paviTThe / tae NaM subhaddA satthavAho tAo ajjAo ejjamANIo pAsa / 2 haTTa... khippAmeva AsaNAo abbhuTTei / 2 sattaTTha payAI aNugacchai / 2 vandai namasaha / 2 viuleNaM asaNapANakhAimasAimeNaM paDilAbhettA evaM vayAsI--" evaM khalu ahaM, ajjAo, bhaddeNaM satthavAheNaM saddhi 15 biulAI bhoga bhogAI bhuJjamANI viharAmi no caiva NaM ahaM " dAragaM vA dAriyaM vA payAyAmi / taM dhannAo NaM tAo ammayAo, [jAva] ettA egamavi na pattA / taM tubbhe, ajjAo, vahaNAyAo bahUpaDhiyAo bahUNi gAmAgaranagara ' [jAva] 'saMnivesAI AhiNDaha, bahUNaM rAIsara talavara " 20 [jA] satthavA happabhiINaM gihAI anupasiha, asthi se ke kahiMci vijjAyaogha vA mantappaoe vA vamaNaM vA vireyaNaM vA batthikammaM vA osahe vA bhesajje vA uvaladve, jeNaM ahaM dAragaM vA dAriyaM vA payAejjA ? 11 " taya NaM tAo ajjAo subhaddaM satthavAhiM eSaM vayAsI For Private and Personal Use Only

Page #66
taio vaggo 49 "amhe gaM, devANuppie, samaNIo nigganthIo iriyAsamiyAo [jAva] guttabambhayArIo / no khalu kappA amhaM eyamaThTha kaNNehi vi nisAmettae kimaGga puNa uddisittae vA samAyarittae vaa| amhe NaM, devANuppie, navaraM tava vicittaM kevalipannattaM dharma parikahemo' // 5 tae NaM sA subhaddA satthavAhI tAsiM ajjANaM antie dhamma soccA nisamma hatuTTA tAo ajjAo tikkhutto vandai namasai, 2 evaM vayAsI-"sadahAmi NaM ajjAo, nigganthaM pAvayaNaM, pattiyAmi roemi NaM, ajjAo niggaH nthiio...| evameyaM tahameyaM avitahameyaM, " [jAva sAvaga- 10 dhamma paDivajjai / " ahAsuha, devANuppie, mA paDibandha kareha " tae NaM sA subhadA satthavAhI tAsiM ajjANaM antie, jova paDivajjai, 2 tAo ajjAo vandai namasai, 2 paDivisajjai / tae NaM sA subhaddA satthavAhI samaNovAsiyA jAyA, jAva viharai // 15 tae NaM tIse subhaddAe samaNovAsiyAe annayA kayAi puvvarattAvarattakAlasamayasi kuDumbajAgariyaM jAgariyamANIe ayameyArUce ajyathie [ jAva ] samuppajjitthA" evaM khalu ahaM bhaddeNaM satthavAheNaM viulAiM bhogabhogAI jAva viharAmi, no ceva NaM ahaM dAragaM vaa...| taM seyaM 20 mama khalu mama kallaM jAva jalante bhaddassa ApucchittA suvvayANaM ajjANaM antie ajjA bhavittA AgarAo / jAva] pavvaittae," evaM saMpehei / 2 jeNeva bhadde satthavAhe teNeva uvaagy| karayala (jAva evaM vayAsI-"evaM khalu ahaM, devANuppiyA, tumbhehiM saddhiM bahUhiM vAsAiM 25 viulAi bhogabhogAI [jAva viharAmi, no cevaNaM dAragaM vA For Private and Personal Use Only

Page #67
50 nirayAvaliyAsu dAriyaM vA payAyAmi / taM icchAmi NaM, devANuppiyA, tubmehi aNunnAyA samANI subbayANaM ajjANaM [ jAva ] pavvaittae " // tae NaM se bhadde sasthavAhe subhaI satthavAhiM evaM vayAsI 5 ... " mA NaM tuma, devANuppie, muNDA [jAva] pavvayAhi / bhunAhi tAva, devANuppie, mae saddhi viulAI bhogabhogAI, tao pacchA bhuttabhoI suvbayANaM ajjANaM [jAva] pavvayAhi" / tae Na subhaddA satthavAhI bhahassa eyamaE no pariyANai / docvaM pi taccaM pi subhaddA satthavAhI bhadaM 10 satthavAha evaM vayAsI-" icchAmi gaM, devANuppiyA, tubmehiM abbhaNunnAyA samANI jAva] pabvaittae / " tae NaM se bhadda satthavAhe, jAhe no saMcAei bahUhiM AghavaNAhi ya, evaM pannavaNAhi ya sannavaNAhi ya vinavaNAhi ya Aghavittae vA [jAva] vinavittae vA, tAhe akAmae ceva 15 subhadAe nikkhamaNaM aNumannitthA // tae NaM se bhahe satthavAhe viulaM asaNaM 4 udhakkhaDAvei / mittanAi'...tao pacchA bhoyaNavelAe jAva] mittanAi... sakArei sNmaannei| subhaI latthavArhi pahAyaM [jAva pAyacchittaM savAlaMkAravibhUsiyaM purisasahaslavAhiNiM sIyaM 20 duruhecha / tao sA subhaddA satthavAhI mittanAi [ jAva ] saMbandhisaMparighuDA saviTThIe [jAva raveNaM vANArasInayarIe majjhamajjheNaM jeNeva subbayANaM ajjANaM uvastae, teNeva uvAgacchai / 2 purisasahassavAhiNiM sIyaM Thavei, subhadaM satthavAhiM soyAo paccoruhei // 25 tae NaM bhadde satthavAhe subhadaM satthavAhiM purao kAuM jeNeva suvvayA ajjA, teNeva uvAgacchai / 2 suvvayAo For Private and Personal Use Only

Page #68
taio vaggo 51 ajjAo vandai namasai / 2 evaM vayAsI-"evaM khalu, devANuppiyA, subhaddA satthavAhI mamaM bhAriyA iTThA kantA, [ jAva] mA NaM vAiyA pittiyA simbhiyA saMnivAiyA vivihA royAtaGkA phusantu / esa NaM, devANuppiyA, saMsArabhauvviggA, bhIyA jammamaraNANaM, devANuppiyANaM, antie 5 muNDA bhavittA jAva ] pavvayAi / taM eyaM ahaM devANuppiyANaM sIsiNibhikkhaM dalayAmi / paDicchantu NaM, devANuppiyA, sIsiNibhikkhaM / " "ahAnuha, devANuppiyA, mA paDibandhaM kareha" // tae NaM sA subhaddA satthavAhI sunvayAhiM ajAhiM evaM 10 vuttA samANI haTThA 2 sayameva AbharaNamallAlaMkAraM omuyai / 2 sayameva pazcamuTTiyaM loyaM karei / 2 jeNeva suvvayAo ajjAo, teNeva uvAgacchai / 2 suvvayAo ajjAo tikkhutto AyAhiNapayAhiNeNaM vandai nAmaMsai / 2 evaM vayAsI-"Alitte NaM bhante..." / jahA devANandA tahA 15 pavvaiyA [jAva ajA jAyA guttabambhayAriNI // tae NaM sA subhaddA ajjA annayA kayAi bahujaNasta ceDaruve saMmucchiyA 'jAva] ajjhovavannA abbhaGgaNaM ca udhvaTTaNaM ca phAyapANaM ca alattagaM ca kaNANi ya akSaNaM ca vaNNagaM ca cuNNagaM ca khellaNagANi ya khajjallagANi ya 20 khIraM ca puSpANi ya gavesai, gavesittA bahujaNassa dArae vA dAriyA vA kumAre ya kumAriyAo ya Dimbhae DimbhiyAo ya, appegaiyAo abbhaGgei, appegaiyAo ubaTTei, evaM phAsuyapoNaeNaM pahAvei, pAe rayai, oDhe rayai, acchoNI ajei, usue karei, tilae karei, digiMdalae karei, panti- 25 yAo karei, chijjAI karei, vaNNaeNaM samAlabhai, cuNNaeNaM For Private and Personal Use Only

Page #69
52 nirayAvaliyAsu samAlabhai, khellaNagAI dalayai, khajjalagAI dalayai,khIrabhoyaNaM bhuJjAvei, pupphAiM omuyai, pAesu Thavei, jaMghAsu karei, evaM UrUsu ucchaGge kaDIe piDhe urasi khandhe sIse ya kara yalapuDeNaM gahAya halaulemANI 2 AgayamANI 2 parihAya 5 mANI puttapivAsaM ca dhUyapivAsaM ca nattuyapivAsaM ca nattipivAsaM paccaNubhavamANI viharai // tae NaM tAo suvvayAo ajjAo subhadaM ajjaM evaM vayAsI-"amhe NaM, devANuppie, samaNIo nigganthImI iriyAsamiyAo [jAva] guttabambhayAriNIo / no khalu 10 amhaM kappai jAtakakammaM karettae / tumaM ca Na, devANuppie, bahujaNassa ceDarUvesu mucchiyA [jAva) ajjhovavannA abbhaGgANaM [jAva] nattipivAsaM vA paccaNubhavamANI viharasi / taM NaM tumaM, devANuppie, eyarasa ThANassa Aloehi [jAva] pacchittaM paDivajjAhi" // 15 tae NaM sA subhaddA ajjA subbayANaM ajjANaM eyamalaiM no ADhAi, no parijoNai, aNADhAyamANI aparijANamANI viharai / tae NaM tAo samaNIo nigganthIo subhadaM ajjaM hIlenti, nindanti, khisanti, garahanti, abhikkhaNaM 2 eyama; nivArenti // 20 tae NaM tIe subhaddAe ajjAe samaNIhiM nigganthohiM hIlijjamANIe jAva] abhikkhaNaM 2 eyamaTuM nivArijjamANIe ayameyArUve ajjhathie [jAva samuppajjitthA-- "jayA NaM ahaM agAravAsa vasAmi, tayA NaM ahaM appa. vasAH jappabhiI caM NaM ahaM muNDA bhavittA AgArAo 25 aNagAriyaM pavvaiyA, tappabhiI ca NaM ahaM paravasA; pugvi ca samaNoo ninganthIo ADhenti, parijANenti, iyANiM For Private and Personal Use Only

Page #70
taio vaggo 53 no AdApanti no parijAnanti taM seyaM khalu me kallaM [ jAva ] jalante suvvayANaM ajjANaM antiyAo paDinikkhamittA pADiekaM uvassayaM uvasaMpajjittANaM viharittara, " evaM saMpehei / 2 kalaM [ jAva ] jalante suJcayANaM ajjANaM antiyAo paDinikkhamai, pADiekaM uvastayaM uvasaMpajji 5 tANaM viharai / tara NaM sA subhaddA ajjA ajjAhiM aNohaTTiyA aNivArivA sacchandamaI bahujaNassa ceDarUvesu mucchiyA [ jAva ] abbhaGgaNaM ca [ jAva ] nattipivAsaM ca paccaNubhavamANI viharai || 66 Acharya Shri Kailassagarsuri Gyanmandir tara NaM sA subhadA pAsatthA pAsatthavihArI osannA 10 osannavihArI kusIlA kusIlavihArI saMsattA saMsatta vihArI ahAchandA ahAchandavihAro bahUI vAsAI sAmaNNapariyAgaM pAuNai / 2 addhamAsiyAe saMlehaNAra attANaM... tIsaM bhattAiM aNasaNeNaM cheittA tassa ThANAloiyapaDikantA kAlamAse kAlaM kiccA sohamme kappe bahuputtiyAvimANe 15 uvavAyasabhAe devasyaNijjaMsi devadRsantariyA aGgalassa asaMkhejjabhAgamettAe ogAhaNAra bahuputtiyadevittAya uvavannA // tapa NaM sA bahuputtiyA devo ahuNovavannamettA samANI paJcavihAra pajjattIe... [ jAva ] bhAsAmaNapajjatIe / evaM 20 khalu goyamA vahuttiyAe devIe sA divvA deviDDI [ jAva ] abhisamannAgayA // 2 " se keNeNaM, bhante, evaM buccai bahumuttiyA devI 2 ? " goyamA, bahuputtiyA NaM devI jAhe jAhe sakkassa devindassa devaranno uvatthANiyaNaM karei, tAhe 2 bahave dAra ya 25 dAriyAo ya Dimbhae ya DimbhiyAo ya viuvvaha / 2 For Private and Personal Use Only

Page #71
nirayAvaliyAsu sakke devinde devarAyA, jeva uvAgacchai / 2 sakassa devindassa devaranno divaM deviDi divvaM devajjuI divva devANubhAvaM uvadaMsei / se teNaTTeNa, goyamA evaM vuccai bahuputtiyA devI 2" / "bahuputtiyANaM, bhanne, devINaM 5 kevaiyaM kAlaM ThiI pannattA? " " goyamA cattAri paliovamAI ThiI pannattA" / "bahuputtiyA NaM bhante, devI tAo devalogAo AukkhaeNaM liikkhaeNaM bhavakkhaeNaM aNantaraM cayaM caittA kahiM gacchihii, kahiM uvavajjihii ?" goyamA, iheva jambuddIve dIve bhArahe vAse vijhagiri10 pAyamUle vibhelasaMnivese mAhaNakulaMsi dAriyattAe paccAyAhii " // tapa NaM tIse dAriyAe aramApiyaro ekkArasame divase voikante jAva bArasehi divasehiM vIikantehiM ayameyArUvaM nAmadhejjaM karenti-" hou NaM amhaM imIse dAriyAe 15 nAmadhejjaM somA " // tae NaM somA ummukabAlabhAvA vinayapariNayamettA jovvaNagamaNupattA rUveNa ya jodhaNeNa ya lAvaNNeNa ya ukiTThA ukkiTThasarIrA jAva bhavissai / tae NaM taM somaM dAriyaM ammApiyaro ummukkabAlabhAvaM vinaya20 pariNayamettaM jovaNagamaNuppattaM paDikuvieNaM sukkeNaM paDi. rUvaeNa niyagassa bhAiNejjassa rakuDamsa bhAriyattAe dalayissai / sANaM tassa bhAriyA bhavislai iTTA kantA jAva bhaNDakaraNDagasamANA tellakelA iva susaMgoviyA cela peDA iva susaMparihiyA rayaNakaraNDago viya susArakkhiyA 25 susaMgoviyA, mA NaM sIya [ jAva ] vivihA royAtaGkA phusantu // For Private and Personal Use Only

Page #72
taio vaggo , tara NaM sA somA mAhaNI rahakUDeNaM saddhiM viulAI bhogabhogAI bhuJjamANI saMcchare 2 juyalagaM payAyamANI solasehiM saMvaccharehiM battIsaM dAragarUve payAyai / tara NaM somA mAhaNI tehiM bahuhiM dAragehi ya dAriyAhi ya kumA rehi ya kumAriyAhi ya Dimbhaehi ya DimbhayAhi ya appegaihi uttA sejjama hi ya appegaiehi thaNiyArahi, apega. ehi pIhApAehi appegaiehiM paraMgaNaehiM appegaiSTahiM pa rakkamamANehiM appegaipahiM pakkholaNaehiM appegaiehiM thaNaM maggamANehiM appegaiehi khIraM maggamANehiM appegaima hiM khelaNayaM maggamANehiM, appegaiehiM khajjagaM maggamANehiM 10 appegairahiM kare maggamANehiM pANiyaM maggamAgehiM hasamANehiM rUsamANehiM akkosamANehiM akkussamANehiM haNamANehiM vippalAyamANehiM aNugammamANehiM rovamANehiM kandamANehiM vilavamANehiM kRvamANehiM ukkUmANehiM nihAyamANehiM pavamANehiM hRdamANehiM vamamANehiM cheramANehiM 15 suttamANehiM muttapurIsavamiyasulittovalittA mAlavasaNapuvvaDA jAva aisubIbhacchA paramaduggandhA no saMcAes rakuDeNaM saddhiM viulAI bhoga bhogAI bhuJjamANI viharittae / For Private and Personal Use Only 3 55 tara NaM tIse somAe mAhaNIe annayA kayAi puvvarattAvarattakAlasamayaMsi kuDumbajAgariyaM jAgariyamANoe ayameyA- 20 rUve jAva samupajitthA - "evaM khalu ahaM imehiM bahuhiM dAragehi ya [jAva] DimbhiyAhi ya appegaivahiM uttANasejaehi ya [jAva] appegaharahiM suttamANehiM dujAhiM dujammaehi hayavippahayabhaggehiM egappahArapaDibahiM jeNa muttapurIsavamaya sulittovalittA jAca paramaduSbhigandhA no saM- 25 cAmi rahakUDeNaM saddhi jAva bhuJjamANI viharittae / taM

Page #73
56 nirayAvaliyAsu dhannAo NaM tAo ammayAo [jAva] joviyaphale jAo NaM vajhAo aaiya urIo jANukopparamAyAo surabhi sugandhagandhiyAo biulAI mANussagAI bhogabhogAI bhuJjamANIo viharanti / ahaM NaM adhannA apuNNA akayapuNNA no saMcA5 emi raTThakuDeNaM saddhi viulAI jAva viharittae || 33 teNeM kAleNaM samayeNaM suvvayAo nAma ajjAo iriyAsamiyAo jAva bahuparivArAo puvvANupuvi... jeNeva vimele saMnivese... ahApaDirUvaM uggahaM jAva viharanti / taba NaM tAsi suvvayANaM ajjANaM ege saMghAie vibhele saMnivese 10 uccanIya' [ jAva ] aDamANe raTTha fUDassa gihaM aNupaviTThe / tara NaM sA somA mAhaNI tAo ajjAo ejjamANIo pAsai, 2 hahUM' khippAmeva AsaNAo abbhuTThei 2 sattaTTha payAI aNugacchara, 2 vandai, namasai, 2 viuleNaM asaNa 4 paDilA bhettA evaM vayAsI- " evaM khalu ahaM, ajjAo raTTha15 kUDeNaM saddhiM viulAI jAva saMvacchare 2 jugalaM payAmi, solasahi saMvaccha rehiM battIsaM dAragarUve payAyA / tara NaM ahaM tehiM bahahiM dArahi ya jAva DimbhiyAhi ya appegaipahiM uttANasejjapahiM jAva suttamANehiM dujjArahiM jAva no saMcAemi... viharittae / taM icchAmi NaM ahaM, 20 ajjAo, tumhaM anti dhammaM nisAmettae / tae NaM tAo ajjAo somAe mAhaNIe vicittaM [ jAva ] kevalipannattaM dhammaM parikahenti // " tara NaM sA somA mAhaNI tAsi ajjANaM antira dhammaM soccA nisamma haTTa' jAva' hiyayA tAo ajjAo 25 vandai, namasai, 2 evaM vayAsI - " saddahAmi NaM, ajjAo, niggandhaM pAvayaNaM, jAva abbhuTThemi NaM, ajjAo, nigganthaM For Private and Personal Use Only

Page #74
. taio vaggo pAvayaNa, evameya, ajjAo, jAva se jaheyaM tubbhe vayaha / jaM navaraM, ajjAo. raTTakDaM opucchAmi, tae NaM ahaM devANuppiyANaM antie [jAva ] muNDA pavvayAmi" / "ahAsuha, devANuppie, mA paDibandhaM..." / tae NaM sA somA mAhaNI tAo ajjAo vandai, namasara, 2 5 paDivisajjei // tae NaM sA somA mAhaNo jeNeva raDakrUDe,, teNeva uvAgayA karayaladeg...evaM vayAsI- 'evaM khalu mae, devANuppiyA, ajjANaM antie dhamme nilante / se vi ya NaM dhamme icchie [ jAva ] abhirUIe / tae NaM ahaM, devANuppiyA, tuDabhehiM 10 abbhagunnAyA suvvayANaM ajjANaM jAva pavvaittae" // tae NaM se rakuDe somaM mAhaNiM evaM vayAsI-"mA NaM tumaM, devANuppie, iyANi muNDA bhavittA [ jAva] pavvayAhi / bhunAhi tAva devANumpie, mae saddhiM viulAI bhogabhogAiM, tao pacchA bhuttabhoI suvvayANaM ajjANaM 15 antie muNDA (jAva pavvayAhi" // tae NaM sA sA somA mAhaNI NhAyA [ jAvA sarIrA ceDiyAcakavAlaparikiNNA sAo gihAo paDinikkhamai / 2 vibhelaM saMnivesaM majhamajheNaM jeNeva suvvayANaM ajjANaM uvassae, teNeva uvAgacchai / 2 suvvayAo ajjAo 20 vandai, namasai pajjuvAsai / tae NaM tAo suvvayAo ajjAo somAe mAhaNIe vicittaM kevalipannattaM dhamma parikahenti jahA jovA bajjhanti / tae NaM sA somA mAhaNI suvvayANaM ajjANaM antie [ jAva] duvAlasavihaM sAvagadhamma paDivajjai / subvayAo ajjAo 25 vandai, namasai, 2 jAmeva disi pAubbhUyA tAmeva disiM For Private and Personal Use Only

Page #75
58 nirayAvaliyAsu paDigayA / tae NaM yA somA mAhaNo samaNovAsiyA jAyA abhigaya [nAra ] appANaM bhAvemANI viharai / tae NaM tAo suvvayAo ajjAo annayA kayAi vibhe lAo saMnivesAo paDinikkhamanti, 2 bahiyA jaNavaya5 vihAraM viharanti // tae NaM tAo suvvayAo ajjAo annayA kayAi puvvANupuvi...jIva viharanti / tae NaM sA lomA mAhaNI imIse kahAe laddhaTThA samANI haTThA NhAyA taheva niggayA, jAva vandai, namasai / 2 dhammaM soccA [jAva] navaraM 10 "raDakuDaM ApucchAmi, tae NaM pabdhayAmi / " ahaasuhN...|" tae NaM sA somA mAhaNI suvvayaM ajA vandai namasai, 2 suvvayANa antiyAo paDinikkhamai / 2 jeNeva sae gihe jeNeva raTTakuDe, teNeva uvAgacchai / 2 karayala taheva Apucchaha [ jAva ] pavvaittae / "ahA. 15 suha, devANuppie, mA paDibandhaM..." / tae NaM raTTakuThe viulaM asaNaM, taheva jAva puvvabhave subhaddA, (jAva] ajjA jAyA iriyAsamiyA [jAva] guttabambhayAriNI // tae NaM sA somA ajjA suvvayANaM ajjANaM antie sAmAiyamAiyAI ekkArasa aGgAI ahijjai / 2 bahuiM cha20 mahamadasamaduvAlasa jAva bhAvemANI bahuhiM vAsAiM sAmaNNa pariyAgaM pAuNai / 2 mAsiyAe saMlehaNAe sahi bhatAI aNasaNAe cheittA AloiyapaDikantA samAhipattA kAlamAse kAlaM kiccA sakassa devindassa devaranno sAmANiyadeva tAe uvavajjihii / tattha NaM atthegaiyANaM devANaM do so25 garovamAI ThiI pannattA / tattha NaM somassa vi devassa do sAgarovamAI ThiI pnnttaa|| "se Na, bhante, some deve tao deklogAo AukkhaeNaM jAva cayaM caittA kahiM gacchihii, kahiM uvava For Private and Personal Use Only

Page #76
taio vaggo 59 jjihii ?" "goyamA, mahAvidehe vAse [ jAva ] antaM kAhihi // __ nikkhevao // 3 / 4 // ukkhevao // 3 // 5 // evaM khala, jambU / teNaM kAleNaM teNaM samayeNaM rAyagihe nAmaM 5 nayare / guNasilae ceie / seNie raayaa| sAmI samosarie / parisA niggayA // teNaM kAleNaM teNaM samayeNaM puNNabhadde deve sohamme kappe puNNabhadde vimANe sabhAe suhammAe puNNabhadaMsi sIhAsaNaMsi cauhiM sAmANiyasAhassIhiM, jahA sUriyAbho, jAva] 10 battosaivihaM naTTavihiM ubadasittA jAmeva disi pAubhUe tAmeva disiM paDigae / kuDAgArasAlA / puvvbhvpucchaa| " evaM khalu goyamA " // teNaM kAleNaM teNaM samayeNaM iheva jambuddIve dIve bhArahe vAse maNivaiyA nAmaM nayarI hotthA riddha / cndo| tArAiNe ce- 15 ie / tattha NaM bhaNivaiyAe nayarIe puNNabhadde nAma gAhAvaI parivasai ar3e / teNaM kAleNaM teNa samayeNaM therA bhagavanto jAisaMpanno [jAva jIviyAsamaraNabhayavibhukkA bahussuyA bahupariyArA puvANupuci [jAva] samosaDhA / parisA niggyaa| 20 tae NaM se puNNabhadde gAhAvaI imIse kahAe lakhaTTe hada [jAva] jahA paNNattIe gaGgadatte, taheva niggacchai, [jAva nikkhanto [jAva] guttabambhayArI // tae NaM se puNNabhadde aNagAre bhagavantANaM antie sAmAiyamAiyAI ekkArasa aGgAiM ahijjai / 2 bahU hiM 25 ca utthachaTTama [jAva] bhAvittA bahuI vAsAiM sAmaNNapariyAgaM pAuNai / 2 mAsiyAe saMlehaNAe sarTi bhattAI aNasaNAe cheittA AloiyapaDikante samAhipatte kAlamAse For Private and Personal Use Only

Page #77
nirayAvaliyAsu kAlaM kiccA sohamme kappe puNNabhadde vimoNe uvavAyasabhAe devasayaNijjaMsi [jAva bhAsAmaNapajjattIe // "evaM khalu, goyamA puNNabhaddeNaM deveNaM sA divvA deviTThI [jAva] abhisamannAgayA / "puNNabhaddassa NaM, bhante, 5 devassa kevaiyaM kAlaM ThiI pannattA?" "goyamA, do sA. garovamAI ThiI pannattA " / "puNNabhadde NaM, bhante, deve tAo devaloyAo [jAva] kahiM gacchihii, karhi uvavajijahi ? " goyamA, mahAvidehe vAse sijjhihii (jAva antaM kAhii" // 10 nikkhevao // 3 / 5 // ukkhevao // 3 // 6 // evaM khalu, jambU / teNaM kAleNaM teNaM samaeNaM rAyagihe nayare / guNasilae ceie / seNie rAyA / sAmI samosarie // teNaM kAleNaM teNaM samayeNaM mANibhadde deve sabhAe suhammAga mANibhaddasi sIhAsaNaMsi cauhiM sAmANiyasAhassIhiM jahA puNNabhaddA taheva AgamaNaM, naTTavihI, puvvabhavapucchA / maNivaI nayarI, mANibhadde gAhAvaI therANaM antie paJcajA, ekkArasa aGgAI ahijjai, vahUhiM vAsAiM 20 pariyAo, mAsiyA salehaNA, sahi bhattAi / mANibhadde vimANe uvavAo, do sAgarovamAiM ThiI, mahAvidehe vAse sijjhihii // nikkhevao // 3 / 6 // evaM datte 7, sive 8, bale 9, aNADhie 10. savve jahA 25 puNNabhadde deve / savvesiM do sAgarovamAI ThiI / vimANA devasarisanAmA / putvabhave datte candaNAnAmae, sive mahi lAe, bale hatthiNapure nayare, aNADhie kAkandie / cei. ' yoiM jahA saMgahaNIpa // // taio vaggo sammatto // 15 For Private and Personal Use Only

Page #78
IV // pupphcuuliyaao|| " jai NaM, bhante, samaNeNaM bhagavayA..." / ukkhevo| jAva "dasa ajjhayaNA pannattA / taM jahAsiri-hiri-dhii-kittIo buddhI lacchI ya hoi boddhavvA / lIga Tora bodvyaa| ilAdevI surAdevI rasadevI gandhadevI ya // " "jai NaM, bhante, samaNeNaM bhagavayA [jAva] saMpatteNaM uvaGgANaM cautthassa vaggassa pupphacaliyANaM dasa ajjhayaNA pannattA paDhamasta NaM, bhnte,-"| ukkhevo| " evaM khalu, jambU " // teNaM kAleNaM teNaM samaeNaM rAyagihe nayare, guNasilae. cehae, seNie raayaa| sAmI samosaDhe, parisA niggyaa| teNaM kAleNaM teNaM samaeNaM siridevI sohamme kappe sirivaDisae vimANe sabhAe suhammAe siriMsi sIhAsaNaMsi carahiM sAmANiyasAhaslIhiM cauhi mahattariyAhiM, jahA 15 bahuputtiyA, [jAva] naTTavihiM uvadasittA paDigayA / navaraM dAriyAo natthi / puvvbhvpucchaa| " evaM khalu, jambU" teNaM kAleNaM teNaM samayeNaM rAyagihe nayare, guNasilae 10 For Private and Personal Use Only

Page #79
62 nirayAvaliyAsu ceie, jiyasatta raayaa| tattha NaM rAyagihe nayare sudaMsaNo nAbhaM gAhAvaI parivasai ar3e / tassa NaM sudasaNassa gA. hAvaissa piyA nAma bhAriyA hotthA somAlA tassa NaM sudasaNassa gAhAvaissadhUyA piyAe gAhAvayaNIe attiyA bhUyA nAma dAriyA hottho, buDhA buDDhakumArI juNNA juNNakumArI paDiyapuyatthaNo varagaparivajjiyA yAvi hotthaa|| teNaM kAleNaM teNaM samayeNaM pAse arahA purisAdANIe [ jAva ] navarayaNIe / vaNNao so cceva / samosaraNaM / parisA niggayA // 10 tae NaM sA bhUyA dAriyo imIse kahAe laddhaTThA samANI haTThatuThThA jeNeva ammApiyaro, teNeva uvAgacchai, 2 evaM vayAsI-" evaM khalu, ammaMtAo pAse arahA purisAdANIe puvvANupudiva caramANe [jAva] gaNaparivuDe viharai / taM icchAmi NaM, ammaMtAo, tumbhehiM abbhaNunAyA samANI 15 pAsassa arahao purisAdANIyassa pAyavandiyA gamittae" ahAsuhaM, devANuppie, mA paDibandhaM..." // tae NaM sA bhUyA dAriyA pahAyA [jAva] sarIrA ceDIcakavAlaparikiNNA sAo gihAo paDinikkhamaH / 2 jeNeva bAhiriyA~ uvaTThANasAlA teNeva uvAgacchai / 2 20 dhammiyaM jANappavaraM durUDhA / tae NaM sA bhUyA dAriyA niyayaparivAraparivuDA rAyagihaM nayaraM majjhaMmajjheNaM niggacchai, 2 jeNeva guNasilae cehae teNeva uvAgacchai, 2 chattAIe titthayarAtisae pAsai / 2 dhammiyAo jANappa varAo paccorubhittA ceDIcakavAlaparikiNNA jeNeva pAse 25 arahA purisAdANoe, teNeva uvAgacchai, 3 tikkhutto (jAtra] pajjuvAsai // For Private and Personal Use Only

Page #80
cauttho vaggo tae NaM pAse arahA purisAdANIe bhUyAe dAriyAe ya mahaideg ... / dhammakahA / dhammaM socA nisamma haTu vandai namaMsai, 2 evaM vayAso-" saddahAmi NaM, bhante, nigganthaM pAvayaNaM, jAva abbhuTemi NaM, bhante. nigganthaM pAvayaNaM, se jaheyaM tubhe vayaha, jaM navaraM, bhante, ammApiyaro Apu. 5 cchAmi, tae NaM ahaM [ jAva ] pavvaittae" / "ahAsuhaM devANuppie " // tae NaM sA bhUyA dAriyA tameva dhammiyaM jANapagharaM [ jAva ] duruhai / 2 jeNeva rAyagihe nayare, teNeva uvA. gayA / rAyagihaM nayaraM majjJamajjheNaM jeNeva sae gihe, teNeva 10 uvaagyaa| rahAo paccoruhittA jeNeva ammApiyarI, teNeva uvAgayA / karayaladeg, jahA jamAlI, Apucchai / "ahAnuhaM, devANuppie" // tae NaM se sudaMsaNe gAhAvaI viulaM asaNaM 4 uva. kkhaDAvei, mittanAideg Amantei / 2 jAva jimiyabhuttuttara- 15 kAle suimae nikkhamaNamANettA koDumbiyapurise sadAvei, 2 evaM bayAsI-" khippAmeva, bho devANuppiyA, bhUyAdAriyAe purisasahassavAhiNIyaM sIyaM uvaTTaveha, 2 jAva paccappiNaha" / tae NaM te [jAva] paccappiNanti // tae NaM se sudaMsaNe gAhAvaI bhUyaM dAriyaM NhAyaM 20 vibhUsiyasarIraM purisasahastavAhiNi sIyaM duruhai / 2 mittanAi [jAva raveNaM rAyagihaM nayaraM majjhamajheNaM, jeNeva guNasilae ceie, teNeva uvAgara cha tAIe titthayarAisae pAsai, 2 soyaM ThAvei, 2 bhUyaM dAriya soyAo paccAruhei // 25 tae Na taM bhUyaM dAriyaM ammApiyaro purao kAuM jeNeva For Private and Personal Use Only

Page #81
nirayAvaliyAsu pAse arahA purisAdANIe, teNeva uvAgae tikkhutto vandai, namaMsai, 2 evaM vayAsI-" evaM khalu, devANuppiyA, bhUyA dAriyA amhaM egA dhUyA iTThA / esa NaM, devANuppiyA, saMsArabhauvviggA bhIyA [jAva ] devANuppiyANa antie muNDA [ jAva ] pavvayAi / taM eyaM NaM, devANuppiyA, sissiNibhikkhaM dalayai / paDicchantu NaM devANuppiyA, sissiNibhikkhaM" / "ahAsuhaM, devANuppiyA" || tae NaM sA bhUyA dAriyA pAseNaM arahayA...evaM vuttA samANI haTThA uttarapurasthimaM sayameva AbharaNamallAlaMkAraM 10 ummuyai, jahA devANandA, pupphacUlANaM antie [jAva ] guttabambhayAriNo // tae NaM sA bhUyA ajjA annayA kayAi sarIrapAosiyA jAyA yAvi hotthaa.| abhikkhaNaM 2 hatthe dhovai, pAe dhovai, evaM sIsaM dhovai, muhaM dhovai, thaNagantarAI 15 dhovai, kakkhantarAI dhovai, gujjhantarAI dhovai, jattha jattha vi ya NaM ThANaM vA sejjaM vA nisIhiyaM vA ceei, tattha tattha vi ya NaM puvAmeva pANaeNaM abbhukkhei, tao pacchA ThANaM vA sejjaM vA nisIhiyaM vA ceei / / tae Na tAo pupphacUlAo ajjoo bhUyaM ajjaM evaM 20 vayAsI-" amhe NaM, devANuppie, samaNIo nigganthIo iriyAsamiyAo [jAva] guttbmbhcaarinniio| no khalu kappai amhaM sarIrapAosiyANaM hottae / tuma ca NaM, devANuppie, sarIrapAosiyA abhikkhaNaM 2 hatthe dhovasi [jAva] nisIhiyaM ceesi / taM NaM tumaM, devANuppie, eyassa 25 ThANassa Aloehi" tti / sesaM jahA subhadAe, jAva pADiekkaM uvassayaM uvasaMpajjittANaM viharaI / tara NaM sA For Private and Personal Use Only

Page #82
cauttho vaggo bhUyA ajjA aNohaTTiyA aNivAriyA sacchandamaI abhi. kkhaNaM 2 hatthe dhovai jAva ceei // tae NaM sA bhUyA ajjA bahuhiM cautthachaTTadeg bahuiM vAsAI sAmaNNapariyAgaM pAuNittA tassa ThANassa aNAloiyapaDikantA kAlamAse kAlaM kiccA sohamme kappe 5 sirivarDisae vimANe uvavAyasabhAe devasayaNijjaMsi jAva ogAhaNAe siridevittAe uvavannA pazcavihAe pajjattIe jAva bhAsAmaNapajjattIe pajjattA / "evaM khalu, goyamA, sirIe devIe esA divyA devir3I laddhA pattA / egaM pa. liovama ThiI " / 'sirI NaM, bhante, devI jAva kahiM 10 gacchihii ?" " mahAvidehe bAse sijjhihii" // // nikkhevao // 4 // 1 // evaM sesANa vi navaNhaM bhANiyavvaM / sarisanAmA vi. mANA / sohamme kappe putvabhavo / nayaraceiyapiyamAINaM appaNo ya nAmAdi jahA saMgahaNIe / sabA pAsassa a- 15 ntie nikkhantA / tAo pupphaculANaM sissiNoyAo, sarIrapAmosiyAo savvAo aNantaraM cayaM caittA mahAvidehe vAse sijjhihinti / // pupphacalAo sammattAo // 4 // For Private and Personal Use Only

Page #83
Shri Mahavir Jain Aradhana Kendra 5 66 www.kobatirth.org V || vahisAo || jai NaM, bhanle | kvao / jAva duvAlasa yz ajjhayaNA pannattA / taM jahA pannattA, khalu. Acharya Shri Kailassagarsuri Gyanmandir - nisaDhaM mAaNi - vaha vahe pagayA juttI dasarahe daDharahe ya / mahAdhaNU sattadhaNU dasaghaNU nAme sayadhaNU ya // " 66 "6 jai NaM, bhante, samaNeNaM jAva duvAlasa ajjhayaNA paDhamassa NaM, bhnte...| ukkhevao / evaM " << >> jambU 11 teNa kAleNaM teNaM samayeNaM vAravaI nAmaM nayarI hotthA duvAlasajoyaNAya mA [ jIva] paccakakhaM devaloyabhUyA pAsAdIyA 10 darisaNijjA abhiruvA paDirUvA // For Private and Personal Use Only tIse NaM bAravaIe nayaropa bahiyA uttarapuratthi me di sIbhora ettha NaM revae nAma phavara hotyA tuGge gayaNayalamalihantasihare nANAviharukkha guccha gummalayAvallIpariMgayAbhirAme haMsamiyamayurakoJca sArasakAgamayaNa sAlAkoila15 kulovave taDaka Dagaviyara ubharapavAla sahara paDare accharagaNadevasaMghavijjAhara mihuNa saMniciNNe niccacchaNae dasovaravarapurisate loka balavagANaM some subhava piyadaMsaNe surUve pAsAdIe [jAva] paDirUve ||

Page #84
paJcamo vaggo 67 tassa NaM revayagassa pavvayassa adUrasAmante ettha NaM nandaNavaNe nAmaM ujjANe hotthA savvouyapuppha' [ jAva ] darisaNijje || tattha NaM nandaNavaNe ujjANe surapiyassa jakkhassa GraterNe hotthA cirAIe [jAva] bahujaNo Agamma acce 5 i surappiyaM jakkhAyayaNaM // se NaM surapie jakkhAyayaNe egeNaM mahayA vaNasaNDeNaM savvAo samantA saMparikkhitte jahA puNNabhadde jAva silAvaTTae || tattha NaM vAravaIe nayarIe kaNhe nAmaM vAsudeve rAyA 10 hotthA jAva pasAsamANe viharai / se NaM tattha samuddavijayapAmokkhANaM daNDaM dasArANaM, baladevapAmokkhANaM paJcaNhaM mahAcorANaM, uggaseNapAmokkhANaM solasaNhaM rAIsAhassINa, pajjuNNapAmokkhANaM ajuTThANaM kumArakoDINaM, sampAmokkhANaM saTTIe duddantasAhassINaM, voraseNapAmo 15 kkhANaM pakkavIsAe vIrasAhassoNaM, ruppiNipAmokkhANaM solasaNhaM devI sAhassINaM, aNaGgaseNApAmokkhANaM gANaM gaNiyA sAhastrINaM annesiM ca bahuNaM rAIsara jAva satthavAhapabhirhaNa veyaiDhagirisAgaramerAgassa dAhiNaDDhabhara hassa AhevaccaM jAva viharai // For Private and Personal Use Only 20 tattha NaM vAravaIe nayarIe baladeve nAmaM rAyA hotyA, mahayA jAva rajjaM pasAsemANe viharai / tassa NaM baladevassa ranno revaI nAmaM devI hotthA somAlA jAva viharai / tara NaM sA revaI devo annayA kayAha taMsi tArisagaMsi saryANajjaMsi jAva sohaM sumiNe pAsittaNaM..., evaM su. 25 miNadaMsaNaparikahaNaM, kalAo jahA mahAbalassa, pannAsao

Page #85
68 nirayAvaliyAsu dAo, pannA parAyakannagANaM ergAdivaseNaM pANiggahaNaM... navaraM nisaDhe nAma, jAva upi pAsAyaM viharai // "" 35 5 teNaM kAleNaM teNaM samaraNaM arahA ariNemI Aigare dasa ghaNUiM ... vaNNao jAva samosarie / parisA niggayA || tae NaM se kaNhe vAsudeve imIse kahAe laTThe sa mANe tuTThe kosstriyapurise sahAvei 2 evaM vayAsIvipAmeva, devANuppiyA, sabhAe suhammAe sAmudANiyaM bheri tAle hi 1 tapa NaM se koDumbiyapurise jAva paDisuNittA jeNeva sabhAe suhammAe sAmudANiyA bherI, 10 teNeva uvAgacchai / 2 sAmudANiyaM bheriM mahayA 2 saddeNaM tAlei // 64 tae NaM tIse sAmudANiyAe bherIe mahayA 2 saddeNaM tAliyAe samANIe samuda vijaya pAmokkhA dasArA, devIo bhANiyavvAo, jAva aNaGgaseNApAmokkhA aNegA gaNiyA15 sahassA anne ya bahave rAIsara jAva satthavAhappabhiIo hA yA jAva pAyacchittA savvAlaMkAravibhUsiyA jahAvibhavaiDIsakkArasamudapaNaM appegaiyA hayagayA (jAva] purisavaggurAparikkhittA jeNeva kaNhe vAsudeve, teNeva uvAgacchai 2 karayala kaNhaM vAsudevaM japaNa vijapaNaM vaddhAvanti // 20 tara NaM se kaNhe vAsudeve koDumbiyapuri se evaM vayAsI" khippAmeva, bho devANupiyA, abhisekkahatthi kappeha hayagayarahapavaraM jAva paJcaSpiNanti / tae NaM se kaNhe vA sudeve majjaNaghare jAva durUDhe, aThThaThTha maGgalagA, jahA kujie, seyavaracAmarehi uddhavyamANehi 2 samuddavijayapAmo25 hiM dasa dasArehiM jAva satthavAhappabhiIhiM saddhi saMparivuDe savviDDIe jAva rakheNaM bArAvaI nayariM mAMmajjheNaM,... sesaM jahA kuNio jAba pajjuvAsai //

Page #86
paJcamo vaggo 69 tae NaM tassa nisaDhassa kumArasta upi pAsAyavaramayassa taM mahayA jaNasadaM ca ..jahA jamAlI, jAva dhamma soccA nisamma vandai, namasai, 2 evaM vayAso- sadda. hAmi NaM, bhante, nigganya pAvayaNaM, " jahA citto, jAva sAvagadhamma paDiyajjai. 2 paDigae // 5 teNaM kAleNaM teNaM samaeNaM arahAariSTanemista antevAsI varadatte nAmaM aNagAre urAle jAva viharai / tae NaM se varada ne aNagAre nisaDhaM pAsai, 2 jAyasa iDe jAva pajjuvAsamANe evaM vayAsI-"aho NaM, bhante, nisaDhe kumAre itu iTTharuve kante kantarUve. evaM pie maNunnae, maNAme 10 maNAmarUve some somarUve piyadasaNe surUve / nisaDheNaM, bhante, kumAreNa ayameyArUve mANuyaiDhI kiNNA laddhA, kiNNA pattA ?" pucchA jahA sUriyAbhasla / " evaM khalu, varadattA" / teNaM kAleNaM teNaM samaeNaM iheva jambuddIve dove bhArahe 15 vAse rohoDae nAmaM nayare hotthA. riddhdeg...| mehavaNe ujjANe / mANidattassa jakkhassa jakkhAyayaNe / tattha NaM rohoDae nayare mahabbale nAma rAyA, paumAvaI nAma devI, annayA kamAi taMsi tArisagaMsi sayaNijjaMsi sIhaM sumiNe..., evaM jammaNaM bhANiyavvaM jahA mahAbalasta, 20 navaraM vIraGgao nAma, vattIsao dAo, battIsAe rAyava. rakannagANa pANi jAva ogijjamANe 2 pAusavarisA. rattasarayahemanrtAgamhavasante chappi uU jahAvibhave samANe iThe sadda [jAva] viharai // teNaM kAleNaM teNaM samaeNaM siddhatthA nAma AyariyA 25 jAisaMpannA jahA kesI, navaraM bahusyuyA bahuparivArA For Private and Personal Use Only

Page #87
70 nirayAvaliyAsu jeNeva rohIDae nayare, jeNeva mehavaNNe ujjANe, jeNeva mANidattassa jakkhassa ukkhAyayaNe, teNeva uvAgae ahA. paDirUvaM jAva viharai / parisA niggayA // tae NaM tassa vIraGgayassa kumArassa uppi pAsAyavaragayassa taM mayA jaNasaI...jahA jamAlI, niggao / dhamma soccA..., jaM navaraM, devANuppiyA, ammApiyaro A. pucchAmi, jahA jamAlI, taheva nikkhanto jAva aNagAre jAe jAva guttabambhayArI // tae NaM se vIraGgae aNagAre siddhatthANaM AyariyANaM 10 antie sAmAiyamAiyAiM jAva ekArasa azAI ahijjai / 2 bahuI jAva cauttha jAva appANaM bhAvemANe bahupaDipu. NNAiM paNayAlIsavAsAiM sAmaNNapariyAgaM pAuNittA domAsiyAe saMlehaNAe attANaM jhUsittA savIsaM bhattasayaM aNasaNAe cheittA AloiyapaDikante samAhipatte kAla15 mAse kAlaM kiccA bambhaloe kappe maNorame vimANe deva ttAe uvvnne| tattha NaM atthegaiyANaM devANaM dasasAgaro. vamAiM ThiI pannattA // se NaM vIraGgae deve tAo devalogAo AukkhaeNaM jAva aNantaraM cayaM caittA iheva bAravaIe nayarIe balade. 20 vassa ranno revaIe devIe kucchisi puttattAe uvavanne / tae Na sA revaIe devI taMsi tArisagaMsi sayaNijjaMsi sumiNadasaNaM, jAva uppi pAsAyavaragae viharai / taM evaM khalu, varadattA nisaDheNaM kumAraNaM ayameyAruve urAle maNuyaiDaDhI laddhA 3 // 25 'pabhU NaM, bhante nisaDhe kumAre devANuppiyANaM antie jAva pavvaittae ?" hantA, pabhU / se evaM, bhante / iha For Private and Personal Use Only

Page #88
paJcamo vaggo varadatte aNagAre jAva appANaM bhAvemANe viharai / tae NaM arahA arihaNemI annayA kayAi bAravaIo nayarIo jAva bahiyA jaNavayavihAraM viharai / nisaDhe kumAre samaNovAsae jAe abhigayajIvAjIve jAva viharai / / tae NaM se nisaDhe kumAre annayA kayAi jeNeva po. 5 sahasAlA, teNeva uvAgacchai, 2 jAva dabbhasaMthArovagae viharai / tae NaM tassa nisaDhassa kumArasta puvvarattAvarattakAlasamayaMsi dhammajAgariyaM jAgaramANassa imeyArUve ajjhathie jAva samuppajjitthA-"dhannA NaM te gAmAgara jAva saMnivesA jattha Na arahA ariTTaNemI viharai / dhannA 10 NaM te rAIsara jAva satthavAhappabhiIo je NaM arihaNemi vandanti, namaMsanti jAva pajjuvAsanti / jai NaM arahA ariThThaze mI puvvANupuvi...nandaNavaNe viharejjA, tae NaM ahaM arahaM ariThaNemi vandijjA jAva pajjuvAsijjA // tae NaM arahA ariThaNemI nisaDhassa kumArasta aya- 15 meyArUvamajjhatthiya jAva viyANittA aTThArasahiM samaNasahassehiM jAva nandaNavaNe... / parisA niggyaa| tae Na nisaDhe kumAre imIse kahAe laDhe samANe haha cAugghaNTeNaM AsaraheNaM niggae jahI jamAlI, jAva ammApiyaro AcchittA pavvaie, aNagAre jAe jAba guttabambhayAroi 20 tae NaM se nisaDhe aNagAre arahao ariNemissa tahAkhvANaM therANaM antie sAmAiyamAiyAI ekkArasa ajhAI ahijjai / 2 bahuiM cauttha? jAva vicittehi tavokammehi appANaM bhAvemANe bahupaDipuNNAI nava vAsAI sAmaNNapariyAgaM pAuNai, 2 bAyAlIsaM bhattAI aNasaNAe 25 cheei, AloiyapaDikante samAhipatte ANupubdhIe kaalge|| For Private and Personal Use Only

Page #89
72 nirayAvaliyAsu tae Na se varadatte aNagAre nisarTa aNagAraM kAlagayaM jANittA jeNeva arahA ariSTuNemo, teNeva uvAgacchai, 2 jAva evaM vayAsI-" evaM khalu devANuppiyANaM antevAsI nisaDhe nAma aNagAre pagaibhapue jAva vinniie| se NaM, 5 bhante, nisaDhe aNagAre kAlamAse kAlaM kiccA kahiM gae, kahiM uvavanne ? // ___ "varadattA" i arahA ariTThaNemo varadattaM aNagAraM evaM vayAsI- evaM khalu, varadattA, mamaM antevAsI nisaDhe . nAmaM aNagAre pagaibhadde jAva viNIe mamaM tahArUvANaM 10 therANaM antie sAmAiyamAjhyAI ekkArasa agAI ahi. jjittA bahupaDipuNNAI nava vAsAiM sAmaNNapariyAgaM pAuNittA vAyAlIsa bhattAiM aNasaNAe cheittA AloiyapaDikkante samAhi patte kolamAse kAlaM kiccA uDDhaM ca ndimasUriyagahaNanakkhattatArArUbANa sohammIsANaM tiNNi 15 ya aThThArahattare gevijjavimANe vAsasae vIivaittA savva kRsiddhavimANe devattAe uvavanne / tattha Na devANaM tettIsaM sAgarovamAiM ThiI panattA" // 'se , bhante. nisaDhe deve tAo devalIgAo AukkhaeNaM bhavakkhaeNaM ThiikkhaeNa aNantaraM cayaM caittA kahiM 20 gacchihii, kahiM uvajjihii ?' "varadattA, iheva jambuddAve dIve mahAvidehe vAse unnAe nagare visuddhapiise rAyakule puttattAe paccAyAhii / tae NaM se ummukabAlabhAve vinnayapariNayamette jovvaNagamaNuppatte tahArU vANaM therANaM antie kevalabohiM bujjhittA agArAo a25 jagAriyaM pavajjihii / se NaM tattha aNagAre bhavissai iriyAsamie jAva guttabambhayArI / se NaM tattha bahuiM cau For Private and Personal Use Only

Page #90
paJcamo vaggo 73 sthachaTTamadasamaduvAlamehi mAsaddhamAsakhamaNehiM vicittehi tavokamme hiM appoNaM bhAvemANe bahUI vAlAI sAmaNNapariyAgaM pAuNissai / 2 mAsiyAe salehaNAe attANaM jhusihii, 2 saddhi bhattAI aNasaNAe cheihii, jassaTTAe kIrai naggabhAve muNDabhAve apahANae jAva adantavaNae acchattae 5 aNovAhaNAe phalahasejjA kaTTasejjA kesaloe bambhaceravAse paragharapavese piNDavAuladdhAvaladdhe uccAvayA ya gAmakaNTagA ahiyAsijjai, tamaDheM ArAhei / 2 carimerhi ussAsanistAsehiM sijjhihii bujjhihii jAva savvadukkhANaM antaM kAhii" // // nikkhevao // 5 / 1 // evaM seso vi ekArasa ajjhayaNA neyavvA saMgahaNIaNusAreNa ahINamairitta ekArasasu vi // 190 // // paJcamo vaggo sammatto // 5 // nirayAvaliyAsuyakhandho sampatto / sammattANi uvnggaanni| nirayAvaliyAuvaGge NaM ego suyasandho, paJca vaggA paJcasu divasesu udissanti tattha causu vaggesu dasa dasa uddesagA, paJcamavagge bArasa uddesagA // ||niryaavliyaamuttN sammattaM // For Private and Personal Use Only

Page #91

Page #92
( varNakAdivistAraH ) [ This Appendix yives in full the passa gas which are not 30 giren in the text. The first figure refers to the page and the second to thie line. ] 3. 2. riddhadeg Following is the full description of 5 the city: riddhasthimiyasamiddhA pamuiyajaNajANavayA AiNNajaNamaNusA halasayasahassasaMkiTTavikiTThalaTThapaNNattaseusImA kukkuDasaMDeyagAmapaurA ucchujavasAlikaliyA gomahisagavelagappabhUyA AyAravaMtaceiyajuvaivivihasaMNi- 10 viTThavahulA ukkoDiyagAyagaMThimeyagabhaDatakarakhaMDarakkharahiyA khemA niruvaddavA subhikkhA vIsatthasuhAvAsA agegakoDi. kuTuMbiyAiNNaNivvuyasuhA naDanaTTagajallamallamuTTiyavelaMbagakahagapavagalAsagaAikkhagamaMkhalaMkhatUNaillatuMbavINiyaaNegatAlAyarANucariyA ArAmujANaagar3atalAgadIhiyavaNNi- 15 NaguNovaveyA naMdaNavaNasaMnibhapyagAsA umviddhaviulagaMbhArakhAyaphalihA cakagayamusuMDhiorohasayagdhijamalakavADaghaNaduppavesA dhaNukuDilavakapAgAraparikkhittA kavisIsagavaTTaraiyasaMThiyavirAyamANA aTTAlayavariyadAragopuratoraNasamunnayasuvibhattarAyamaggA cheyAyariyaraiyadaDhaphalihaiMdaki- 20 lAvivaNivaNichittasippiyAiNNaNiyaluhA siMghADagatigacaukkacaccarapaNiyAvaNavivihavatthuparimaMDiyA surammA naravaipa For Private and Personal Use Only

Page #93
76 nirayAvaliyAsu viiNNamahivaipahA aNegavaraturagamattakuMjararahapahakarasIyasaM. damANI AiNNajANajuggA vimaulaNavaNaliNisobhiyajalA paMDuravarabhava gasaNNimAhiyA uttANaNayaNapecchaNijjA pAsAdiyA darisaNijjA abhirUvA paDirUvA // 5 3. 2. The description of the ceiya, asoga and puDhavisilApaTTaa are: (a) cirAIe puvarisapannate porANe sadie vittie [kittie ] NAe sacchatte sajjhae saghaNTe sapaDAge paDAgAi paDAgamaNDie salomahatye kayaveyaDDie lAulloiyamahie 10 gosIsasarasarattacandaNadaharadiNNapaJcaGgalitale uvaciyaH candaNakalase candaNaghaDasukayatoraNapaDiduvAradesabhAe AsattosattaviulavavamghAriyamalladAmakalA pazcavaNNasarasasurabhimukkapupphapuJjovayArakalie kAlAgurupavarakuMdu rukaturukadhUvamaghamaghantagandhuddhayAbhirAme sugandhavaragandha15 gandhie gandhavaTTibhUe NaDaNaTTagajallamalamuTTiyavelaMbagapavaga. kahagalAsaga AikkhagalaMkhamakhatUNailla tumbavINiyabhuya mAga haparigae bahujaNa jANavayasla visryAkattie bahujaNassa Ahussa AhuNije pAhuNije accaNijje baMdaNija nasaNije pUNijje sakArANajje saMmANaNijje kallANaM maMgalaM devayaM 20 ceiyaM viNae pajjuvAsaNijje divve sacce saccovAe saNNi hiyapADihere jAgasahastabhAgapaDicchae bahujaNo accei aagmm...|| (b,dUruggayakandamUlavaTTalaTTasaMThiyasiliTTaghaNamasiNaniddhasujAyaniruvayuvbiddhapavarakhandhI aNeganarapavarabhuyAgejjhe 25 kusumabharasamoNamantapattala visAlasAle mahuyaribhamaragaNa For Private and Personal Use Only

Page #94
varNakAdivistAraH 33 gumagumAiyanilintauDDintasassirIe nANAsa uNagaNamihu. NasumaharakaNNasuhapalattasahamahure kusavikusavisuddharukkhamUle mUlamante kandamante jAva parimoyaNe suramme pAsAdIe darisaNijje abhirUve paDirUve // __(c puDhavisilApaTTae vikkhambhAyAmaussehatuppamANe 5 kiNhe aJjaNagavANakuvalayahalaharakosejjAgAsakelakajjala. GgIkhaMjaNasiGgamedariTTayajambUphalaasaNagasaNabandhaNaNIluppalapattanikaraayasikusumappagAse maragayamasAragalittaNayaNakIyarAsivaNNe NiddhaghaNe aTTasire Ayasayatalovame suramme IhAmiyaH sabhaturagaNaramagaravihagavAlagakilararurusarabhacama- 10 rakuJjaravaNalayapaumalaya citte AiNagarUyabUraNavaNIyatUlapharise sIhAsaNasaMThie pAsAdIe darisaNijje abhirUve paDirUve // 3. 4. jAisaMpanne jahA kesI......viharai. The passage fronm the rAyapaseNiyamutta runs as follows:- 15 __jAisaMpanne kulasaMpanne balasaMpanne svasaMpanne viyaNasaMpanne nANasaMpanne daMsaNasaMpanne carittasaMpanne lajjAsaMpanne lAghavasaMpanne lajjAlAghra siMpanne oyaMsI teyaMsI vacvaMsI jasaMso jiyakohe jiyamANe jiyamAe jiyalohe jiyaNidde jiindie jiyaparIsahe jIviyAsamaraNabhayavippamukke vaya- 20 ppahANe guNappahANe karaNappahANe caraNappahANe niggahappahANe ajavappahANe maddavappahANe lAghavappahANe khantippahANe muttippahANe vijjappahANe mantappahANe bambhappahANe nayappahANe niyamappahANe saccappahANe soyappahANe mANappahANe daMsaNappahANe carittappahANe caudasayuvvo cau. 25 dasaduvvo cauNANovagae paJcahiM aNagArasahiM saddhiM saMparikhuDe puvAzupuci caramANe gAmANugAmaM dUijamANe suhaM For Private and Personal Use Only

Page #95
78 nirayAvaliyAsu suheNaM viharamANe jeNeva sAvatthI nayarI jeNeva koTTae ceya teNeva uvaagcchn| uvAgacchittA sAvatthIe nayarIe bahiyA koe ceie ahApaDirUvaM uggahaM uggahai / uggivhittA saMjameNaM tavasA appANaM bhAvemANe viharas || 5 3. 7. parisA niggayA etc. The passages are as follows: isi parisAe muNiparisAe jaiparisAra devaparisAe aNegasAe aNegasayavaMdAe aNegasayabaMdaparivArAma ovaleaivale mahabbale aparimiyabalavIriyateya mAhaSyakaM tijutte 10 sArayaNayatthaNiyama huragaMbhIrakoMca Nigghosa dunissareure vitthaDAe kaMThe vaTTiyAe sire samAiNNAe agaralAe amammaNAra suvvattakkhara saMNivAiyAe puNNarattAra savvabhAsAnugAmiNIe sarassaIe joyaNaNohAriNA sareNaM aimAgahAra bhAsAe bhAsai, arihA dhammaM parikahe / 15 tesiM savvesiM AriyamaNAriyANaM agilAra dhammaM Aikkhar3a, sAviyaNaM addhamAgahA bhAsA tesiM savvesiM AriyamaNArayANaM apaNo sabhAsAe pariNAmeNa pariNamai / Acharya Shri Kailassagarsuri Gyanmandir taM jahA - asthi loe asthi aloe evaM jIvA ajIvA baMdhe mokkhe puNe pAve Asave saMvare veyaNA nijjarA a20 arihaMtA cakkavaTTI baladevA vAsudevA naragA neraiyA tirikkhajoNiNIo mAyA piyA risao devA devaloyA siddhI siddhA pariNivvANe pariNibbuyAH atthi 1 pANAivAe 2 musAvAe 3 adiNNAdANa 4 mehuNe 5 pariggahe asthi 6 kohe 7 mANe 8 mAyA 9 lobhe; asthi 10 25 pejje 11 dose 12 kalahe 13 agbhakakhANe 14 pesunne 15 paraparivAra 16 araharaI 17 mAyAmose 18 micchAdaMsaNasalle / asthi pANAvAyaveramaNe musAvAyaveramaNe adi For Private and Personal Use Only

Page #96
varNakAdivistAraH 79 vayai, NAdANaveramaNe mehuNaveramaNe pariggahaveramaNe jAva micchAdaMsaNasallavivege / savvaM asthibhAvaM asthi tti savvaM natthibhAvaM natthi tti vayai suciNA kammA suciNNaphalA bhavaMti, duciNNA kammA duciNaphalA bhavaMti / phusai puNNapAve, paccAyaMti jIvA, saphale 5 kallANapAvae | dhammamAikkhai - iNameva niggaMthe pAvayaNe sacce aNuttare ke lie saMsuddhe paDipuNe neyAue sallakattaNe siddhimagge muttimagge nivvANamagge nijjANamagge avitahamavisaMdhi savvadukkhapahoNamaggeH ihaTThiyA jIvA sijyaMti bujyaMti mucceti pariNivyAyati savvadu- 10 kvANamaMta kareti / egaccA puNa ege bhayaMtAro puvvakammAyaseseNa annayaresu devalopasu devattAe uvavattAro bhavaMti mahidviSasu jAva mahAsukkhesu duraMgaipasu ciraTTi - isu / teNaM tattha devA bhavaMti mahiDDiyA jAva ciraTThiyA hAravirAzyavacchA kaDayatuDayarthabhiyabhuyA aMgayakuMDalagaMDaya 15 lakaNNapIDhavArI vicittahatyAbharaNA divveNaM saMghAraNaM divveNaM saMThANeNaM divvAe iDDhoe divvAe juie divyAe pabhAe divvAe chAyAe divAe accIe digveNaM teeNaM divvAe lesAe dasa disAo ujjovemANA pabhAsemANA kappovagA gatikallANA AgamesibhaddA paDirUvA / tamA- 20 ikkhara evaM khalu cauhiM ThANehiM jovA neraiyattAe kammaM pakareMti, neraiyattAe kammaM pakarettA neraiesu uvavajrjjati / taM jahA 1 mahAraMbhayAe 2 mahApariggahayAe 3 paMvidiyavaheNaM 4 kuNimAhAreNaM evaM eraNa abhilAveNaM / tirikkhajogiesu 1 mAillyApa niyaDillayAe 2 aliyavayaNeNa 25 3 ukkaMcaNayAe 4 vaMcaNayAe / maNussesu 1 pagaibhaddayAra 2 pagaiviNIyayApa 3 sANukosayApa 4 amacchariyAe /

Page #97
80 nirayA baliyAsu devesu 1 sarAgasaMjameNaM 2 saMjamAsaMjameNa 3 akAmaNijjarAe 4 bAlatavokammeNaM, tamAikkhai / Acharya Shri Kailassagarsuri Gyanmandir jaha naragA gammatI je naragA jA ya veyaNA narae / sArIra mANusAi dukkhAI tirikkhajoNie // 1 // 5 mANussaM ca aNiccaM vAhijarAmaraNaveyaNApauraM / deve ya devaloe deviDi devasokkhAI // 2 // naragaM tirikkhajoNi mANusabhAvaM ca devalogaM ca / siddhe ya siddhavasahi chajjIrvANayaM parikahei // 3 // jaha jIvA bajjhantI muccantI jaha ya saMkilissaMtI | 10 jaha dukkhANaM aMta kareMtI keI apaDibaddhA // 4 // aTTA aTTiyacittA jaha jIvA dukkhasAgaramurveti / jaha veraggamuvagayA kammasamuggaM vihADeti // 5 // jaha rAgeNa kaDANaM kammANaM pavigo phalavivAgo / 'jaha ya parihINakammA siddhA siddhAlayamuti // 6 // 15 tamevaM dhammaM duvihaM Aikkhai / taM jahA - agAradhammaM aNagAradhammaM ca / aNagAradhammo tAva - iha khalu savvao savvattA muDe bhavittA agArAo aNagAriyapavvayassa savvAo pANAivAyAo veramaNaM musAvAya adiNNAdA mehuNapariggaharAI bhoyaNAo veramaNaM / ayamAuso aNa20 gArasAmAi dhamme paNNatte eyassa dhammassa sikkhAe uvaTTie niggaMthe vA niggaMdhI vA viharamANe ANAe ArAhara bhavati / * agAradhammaM duvAlasavihaM Aikkhara / taM jahA - 1 paMkha aNuvvayAI 2 tiNi guNavvayAI 3 cattAri sikkhAvayAiM / 25 paMca aNuvvayAI, taM jahA- 1thulAo pANAivAyAo veramaNaM For Private and Personal Use Only

Page #98
varNakAdivistAraH 2 thUlAo musAvAyAo veramaNaM 3 thUlAo adiNNAdANAo veramaNaM 4 sadArasaMtose 5 icchAparimANe / tiNNi guNavvayAI taM jahA-6 aNadaMDaveramaNaM 7 disivvayaM 8 uvabhogaparimogaparimANaM / cattAri sikkhAvayAI, taM jahA9 sAmAiya 10 desAvagAsiyaM 11 posahovavAse 12 a- 5 tihisaMvibhAge, apacchimA mAraNaMtiyA saMlehaNA jhUsaNArAhaNA / ayamAuso agArasAmAie dhamme paNNatte / eyarasa dhammassa sikkhAe uvaTThie samaNovAsae vA samaNovA. siyA vA viharamANe ANAe ArAhae bhavai // ___3. 12. uDDhaMjANU [jAva] viharai. The full passage is 10 as follows: uDDhaMjANU ahosire jhANakoTThovagae saMjameNaM tavasA appANaM bhAvemANe viharai / 3. 13. jAya saDDhe jAva pajjuvAsamANe:-The full passage runs as follows:-jAyasaDDhe jAyasaMsae jAyakouhalle 15 saMjAyasaDDhe saMjAyasaMsae saMjAyakouhalle uppannasaDDhe uppannasaMsae uppannakouhalle samuppannasaDDhe samuppannasaMsae samuppannakouhalle uThAe uThei / udvittA jeNAmeva ajjasuhamme there teNAmeva uvAgacchai / uvAgacchittA ajjasuhamma theraM tikkhutto AyAhiNaM payAhiNaM karei / karittA vandai 20 namasai / namaMsittA ajjasuhammassa therassa naccAsanne nAidUre sussUsamANe namasamANe abhimuhaM paJjaliuDe viNaeNaM pajjuvAsamANe // For Private and Personal Use Only

Page #99
82 nirayAvaliyAsu 3. 14. samaNeNaM [jAva] saMpatteNaM. The full passage is as follows:-- samaNe bhagavaM mahAvIre Aigare titthagare sahasaMbuddhe purisuttame purisasIhe purisavara puMDarIe purisavaragandhahatthI 5 abhayadaSTa cakkhudara maggadae saraNadae jIvadae dIvo tANaM saraNaM gaI paiTTA dhammavaracAuraMtacakavaTTI appaDihayavaranANadaMsaNadhare viTTacchau me jiNe jANae tiSNe tAra mutte moyae buddhe bohara savvaSNU savvadarisI sivamaya lamaruyamaNaMtamakkhayamavvAbAhamapuNarAvattagaM siddhigaNAmadhejjaM ThANaM 10 saMpAviukAme arahA jiNe kevalI sattahatthussehe samacaurasasaMThANasaMThie vajrarisahanArAyasaMghayaNe aNulomavAuvege kaMkaragahaNI kavoyapariNAme sauNiposapitarorupariNae paDamuppalagaMdhasarisanissAsa surabhivayaNe nirAyaMka uttamapasatthaaiseyaniruvamapale jallamallakalaMkaseyarayado savajiya15 sarIraniruvaleve chAyAujjoiyaMgamaMge gharNAniciyasubaddhala - kkhaNunnayakUDAgAranibhapiMDiyaggasirae sAmaliboMDaghaNaniciyacchoDiyamiuvisayapasatthahumalakkhaNasugaMdha suMdarabhuya moyagabhiganIlakajjala pahaTTabhamaragaNaNiddhanikurUMbanitriyakuMciyapayAhiNAvattamuddhasirama dAlimapuSkappagAsatavaNijja20 sarisanimmala suNiddhake saMta kesabhUmI ghaNaniciyasubaddhalakkhaNunnayakUDAgAranibhapiMDiyaggasirae chattAgAruttimaMgadese nivvaNasama laTTamaTThacaMdaddhasamaNiDAle uDavaipa DipuNNasomavayaNe allINapamANajuttasavaNe sussavaNe pINamaMsalakavoladesabhAe ANAmiyacAvaruila kiNhabbharAitaNuka siNaNi25 muhe avadAliyapuMDarIyanayaNe koyAsiyadhavalapattalacche garulA yaya ujjutuMgaNAse uvaciyasilappavAlabiMba phalasaMni For Private and Personal Use Only

Page #100
varNakAdivistAraH / 83 bhAharoDhe paMDurasasisayalavimalaNimmalasaMkhagokkhIrapheNakuMdadagarayamuNAliyAdhavaladaMtaseDhI akhaMDadaMte apphuDiyadaMte aviraladaMte suNiddhadaMte sujAyadaMte egadaMtaseDhI viva aNegadaMte huyavahaNitadhoyatattatavaNijarattatalatAlujIhe avaTThiyasuvibhattacittamaMsU maMsalasaMThiyapasatthasahalaviulahaNue 5 cauraMgulasuppamANakaMvuvarasarisaggIve varamahisavarAhasIhasalausabhanAgavarapADapuNNaviulakkhaMdhe jugasaMnibhapINaraiyapIvarapauTTasusaMThiyasusiliDavisiTaghaNathirasubaddhasaMdhipuravaraphalihavaTTiyabhue bhuyagIsaraviulabhogaAyANapalihaucchUDhadIhavAhU rattatalovaiyamauyaMmaMsalasujAyalakkhaNapasattha- 10 acchiddajAlapANI pIvarakomalavaraMgulI AyaMbataMbataliNasuiruilaNiddhaNakhe caMdapANilehe saMkhapANilehe cakkapANilehe disAsotthiyapANilehe caMdasUrasaMkhacakkadisAsotthiyapANilehe kaNagasiyAyalujalapasatthasamatala uvaciyavitthiNNapihulavacche sirivacchaMkiyavacche akaraMDuyakaNagaruyayani- 15 mmalasujAyaniruvahayadehadhArI aTThasahassapaDipuNNavarapurisa. lakkhaNadhare saMnayapAse saMgayapAse suMdarapAse sujAyapAse miyamAiyapINaraiyapAse ujjuyasamasahiyajaccataNukasiNaNiddhaAijjalaDaharamaNijjaromarAI jhasavihagasujAyapINakucchI jhasoyare suikaraNe paumaviyaDaNAbhe gaMgAvatta- 20 payAhiNAvattataraMgabhaMguraravikiraNataruNabohiyaako sAyaMta. paumagaMbhIraviyaDaNAme sAhayasoNaMdamusaladappaNaNikariyavarakaNagaccharusarisavaravairavaliyamajjhe pamuiyavaraturagasIhavaravaTTiyakaDI varaturagasujAyagujjhadese AiNNahau vvaNiruvaleve varavAraNatullavikamavilasiyagaI gayasasaNasujAyasaMni- 25 bhorU samuggaNimaggagUDhajANU eNIkuruviMdAvattavaTTANupunvaH For Private and Personal Use Only

Page #101
84 nirayAvaliyAsu jaMdhe saMThiyasusiliTThaviliguDhagupphe suppaiTThiyakumbhacArucalaNe aNupuvvasusaMhayaMgulIe unnayataNutaMbaNiddhaNakkhe ratuppalapattamauyasukumAlakomalatale ahamahassavarapurisalakkhaNadhare naganagaramagarasAgaracakaMkavaraMgamaMgalaMkiyacalaNe visiharUve huyavahaniddhamajaliyataDitaDiyataruNaravikiraNasarisatee aNAsave amame akiMcaNe chinnasoe niruvaleve vavagayapemarAgadAsamohe nigganthassa pAvayaNassa desae sattha. nAyage paiTAvae samaNagapaI samaNagaviMdapariyaDie cauttIsabudvavayaNAisesapatte paNatIsasaJcavayaNAiselapatte AgAsagaeNaM cakeNaM AgAsagae chaNa AgAsiyAhiM cAmarAhiM AgAsaphAliyAmaeNaM sapAyavIDheNaM sIhAsaNeNaM dhammajjha. eNaM purao pakaDijjamANeNaM cauddasahiM samaNasAhassIrhi chattIsAe ajjiyAsAhassohi saddhi saMparikhuDe puvANupu vi caramANe gAmANugAmaM dUijamANe suhaMsuMheNaM viharamANe // 15 4. 23 mahayA etc. The description of the king is as follows:____ mahayAhimavaMtamahaMtamalayamaMdaramahiMdasAre accaMta. visuddhadIharAyakulavaMsasuSpasUe niraMtaraM rAyalakkhaNa virAiyaMgamaMge bahujaNabahumANapUie savvaguNasamiddhe kha20 ttie muie muddhAhisitte mAupiusujAe dayapatte sImaMkare sImaMdhare khemaMkare khemaMdhare maNusside jaNavayapiyA jaNavayapAle jaNavayapurohie seukare keukare narapavare purisavare purisasIhe purisabagghe purisAsovise purisapuMDarIe purisavaragaMdhahatthI aDDhe ditte vitte vitthi25 paNaviulabhavaNasayaNAsaNajANavAhaNAiNNe bahudhaNabahujA yarUvarayae AogapaogasaMpautte vicchaDiyapaurabhattapANe For Private and Personal Use Only

Page #102
varNakAdivistAraH bahudAsIdAsa gomahisagavelagappabhUSa paDipuNNajaMtakosakoTThAgArAudhAgAre balavaM dubbalapaccAmitte ohayakaMTayaM maliyakaMTayaM udbhiyakaMTayaM akaMTayaM ohayasattuM nihayasattuM maliyasattuM udviyasattuM nijjiyasattuM parAiyasattuM vavagayadubhikkhaM mAribhayaviSpamukkaM khemaM sivaM subhikkhaM pasaM taDiMbaDamaraM rajjaM pasAsemANe viharas || 5 85 4-24 somAla [ jAva] viharaha. The full description of the queen from the aupapAtikasUtra is given below: somAlapANipAyA ahINapaDipuNNapaJcindiyasarIrA la. kkhaNavaJjaNaguNovaveyA mANusmANaSpamANapaDiuNNasujAyasa- 10 vvaGgasundarI sasisomAkArakantapiyadaMsaNA surUvA karayalaparimiyapasatyativalIvaliyamajjhA kuNDalullihiyagaNDalehA komuhayarayaNiyaracimalapaDipuNNasomavayaNA siMgArAgA racAruvesa | saMgayagayahasiyabhaNiyaviddiyavilAsasasaliyasaMlAvaNiuNaMjuttovayArakusalA [ sundarathaNajaghaNavayakaracaraNa- 15 naya lAvaNNavilAsakaliyA ] pAsAdoyA darisaNijjA abhiruvA, kuNieNaM rannA bhasmasAraputtreNa saddhi aNurattA avirattA iTThe sahakarisara sarUvagandhe paJcavihe mANussara kAmabhoe paccaNubhavamANI viharai // 5-4 somAla [ jAva] suruve. The full description of 20 the prince is given below from the Com. of the jJAtAdharma kathA : For Private and Personal Use Only somAlapANipAda ahINapaDipuNNapazJcindiyasarIre lakkhavaNaguNovaveSa mANummANapamANapaDipuNNasujAyasavvaGgasundara sasisomAkAre kante piyadaMsaNe surUtre // 25

Page #103
nirayAvaliyAsu 5-10 ajjhathie [jAva] samuppAjjatyA. The full passage runs as follows: -- __ ajjhathie patthie cintie maNogae saMkappe samuppa jjitthA // 5 5 -15 ohayamaNadeg [jAva] jhiyAi. The full passage runs as follows: ohayamaNasaMkappA cintAsogasAgarasaMpaviThThA karayalapalhatthamuhI aTTajjhANovagayA bhUmigayadiTTiyA // 5-19 punvANupuci [jAva viharai. The full passage 10 runs as under: puvANupuci caramANe gAmANugAma dUijjamANe suhaMsuheNaM viharai // 5-20 taM mahAphalaM...pajjuvAsAmi. The full Passage runs as under:15 taM mahAphalaM khalu tahArUvANaM bhagavantANaM nAmagoyassa vi savaNayAe, kimaGga puNa ahigamaNavandaNanamaMsaNapaDipu. cchaNapajjuvAsaNayAe / egassa vi Ayariyassa dhammiyassa suvayaNassa savaNayAe, kimaGga puNa viulassa aTThassa ga. haNayAe / taM gacchAmi gaM samaNaM bhagavaM mahAvIraM vandAmi 20 namasAmi sakkAremi saMmANemi, kallANaM maGgalaM ceiyaM devayaM pajjuvAsAmi / 6-2 uThavittA [jAva] paccapiNanti. The full passage would run as follows: ... "uvaTThavittA mama eyamANattiyaM paccappiNaha" / tae NaM 25 te koDumbiyapurisA taM dhammiyaM jANappavaraM juttAmeva uvaTTha venti, uvaThThavittA eyamANattiyaM paJcappiNanti // For Private and Personal Use Only

Page #104
varNakAdivistAraH 6-3 kayabalikammA jAva] appa. etc. The fuil passage is as follows: kayabalikammA kayakouyamaGgalapAyacchittA suddhappAvesAiM maGgalAI vatthAI pavaraparihiyA appa... 6-4 bahUhiM khujmAhiM [jAva] mahattaragavindaparikkhittA. The 5 full passage runs as follows: bahUhiM khujjAhiM cilAiyAhiM vAmaNiyAhiM vaDabhiyAhiM babbarAhiM bausiyAhiM joNhiyAhiM paNNaviyAhiM Isi. NiyAhi vAruNiyAhiM lAsiyAhi lAusiyAhiM damilohiM siMhalIhiM AravIhiM pulindIhiM pakkaNIhiM bahalohiM mura- 10 NDIhiM pArasIhiM nANAdesIvidesaparimaNDiyohiM sadesa. NevatthagahiyavesAhiM iGgiyacintiyapatthiyaviyANAhiM niuNakusalAhiM viNIyAhiM ceDiyAcakavAlataruNivandapariyAlaparivuDe varisadharakaJcuimahattaragavindaparikkhittA // 6-9 chattAdIe [jAva] etc. The full passage runs 15 as under:-- chattAdIe titthayarAisae pAsai, pAsittA dhammiyaM jANappavaraM Thavei // 6. 17. dhammakahA bhANiyavvA. The whole of the typical discourse will be found under parisA niggayA in this 20 Appendix. 6-20 soccA nisamma [jAva] hiyayA. The full passa. ge runs as follows: haTTatuTThacittamANandiyA pIimaNA paramasomaNassiyA harisavasavisappamANahiyayA // 25 For Private and Personal Use Only

Page #105
Shri Mahavir Jain Aradhana Kendra nirayAvaliyAsu 7. 7. amurutte [jAva] misimisemANe, The full passage runs as follows: 15 www.kobatirth.org 88 Asurutte ruTTe kuvie caNDikkie misimisemANe // 7. 23. bhagavaM goyame [ jAva] vandas. The full passage 5 runs as under jAyasaDaDhe down to vandai namasai. 20 25 8. 50. sAmadAnabheyadaNDe jahA citto [jAva] rajjadhura / cintae. The full passage runs as follows: sAmadaNDabheyauvappayANaattha satthaI hAmaivisArae upatiyAra veNaiyAe kammiyAe pAriNAmiyAe cauvvihAe 10 buddhISa uvavee, paesissaranno bahusu kajjesu ya kAraNesu ya kuDumbesu ya mantesu ya gujjhesu ya rahassesu ya niccharasu ya ApujchaNijje meDho pamANaM AhAre AlambaNaM cakkhU meDhibhUe pamANabhUe AhArabhUe AlambaNabhUe savvaTThANa - savvabhUmiyAsu ladvapaccae viiNNaviyAre rajjadhurAcinta // Acharya Shri Kailassagarsuri Gyanmandir 8. 24 tasi tArikhayaMsi vAsagharaM si... sumiNapADhagA visajjiyA. The full passage will be found in bhagavatI, 11 11. which is given in full in Appendix 2. 9. 5. ammayAo [ jAva] jammajIviyaphale. The full passage runs as follows: dhannAo NaM tAo ammayAo, sapuNNAo NaM tAo ammayAo, kayatthAo NaM tAo, kayapuNNAo kayalakkhaNAo kayavihavAo, suladdhe NaM tAsi jammajIviyaphale // 9. 6. suraM ca [ jAva] pasannaM ca. The fuil passage runs as follows: suraM mahuM merayaM majjaM sIhuM pasannaM // For Private and Personal Use Only

Page #106
varNakAdivistAraH 9. 6. AsAemANIo [jAva] paribhAemANIo. The full passage runs as follows: AsAemANIo visAemANIo parimulemANIo pribhaaemaanniio| 15. 20. puThavarattA [jAva] samuppajjitthA. The full pas- 5 sage runs as follows:-- puJcarattAvarattakAlasamayaMsi kuDumbajAgariya jAgaramANassa ayameyArUve ajjhathie jAva samuppajitthA / 16. 18. NhAe [jAva] savvAlaMkAravibhUsie. The full passage runs as follows: 10 hAe kayavalikamme kayakouyamaGgalapAyacchitte suddhappAvesAiM maGgalAI vatthAI pavaraparihie savAlaMkAravibhUsie / 17. 23. apatthiyapatthie [jAva] hirisiriparivajjie. The full passage runs as foilows:-- apatthiyapatthie durantapantalakkhaNe hoNapuNNacAudda- 15 sie hirisiriparivajjie / 17. 24. bhIe [jAva] saMjAyabhae. The full passage runs as follows: bhIe tatthe tasie ubvigge saMjAyabhae / 18. 13. Isaratalavaradeg [jAva.] saMdhivAlasaddhiM. The full 20 passage runs as follows: IsaratalavaramADambiyakoDumbiyaibbhaseDiseNAvaisatthavAhamantigaNagadovAriyaamaJcaceDapIDhamadanagaranigamadUyasaMdhivAlehiM sddhi| 18. 21. rajaM ca [jAva] jaNavayaM ca. The full passage 25 runs as follows: For Private and Personal Use Only

Page #107
nirayAvaliyAsu rajaM ca raheM ca balaM ca vAhaNaM ca kosaM ca koDAgAraM ca anteuraM ca jaNavayaM ca // 19. 15. evamAikkhai [jAva parUvei. The full passage runs as follows:---- evamAkkhai evaM bhAsai evaM pannavei evaM parUvei // 20. 4. karayala [jAva] evaM vayAsI. The full passage runs as follows: karayalapariggahiyaM dasaNahaM sirasAvattaM matthae aJjali kaTTa jaeNaM vijaeNaM vaddhAventi, vaddhAvittA evaM vayAsI / / 10 20. 25. taM [jAva] na uddAlei. . The full passage runs as follows:-- taM jAva kUNie rAyA seyaNagaM gandhahatthi aTThArasarvaka ca hAraM na akkhivai na giNhai na uddAlei / / 21. 5. antarANi [jAva] paDijAgaramANe. The full pas15 sage runs as follows:-- antarANi ya chiddANi ya mammANi ya rahassANi ya vivarANi y| 22. 18. pAyarAsehiM [jAva] vaddhAvettA. The fnll passage would run as follows:-- 20 pAyarAsehiM nAivikiTThahiM antarAvAsehiM vasamANe 2 jeNeva campA nayarIteNeva uvaagcchi| uvAgacchittA campAe nayarIe majjhamajjheNaM aNupavisai, aNupavisittA jeNeva ceDagassa ranno gihe jeNeva bAhiriyA uvaTThANasAlA teNeva uvAgacchai / uvAgacchittA turae nigiNhai / nigiNhattA 25 rahaM Thavei / ThavittA rahAo paJcoruhai / taM mahatthaM jAva pAhuDaM giNhai / giNhittA jeNeva abbhantariyA uvaTThANa For Private and Personal Use Only

Page #108
91 5 varNakAdivistAraH sAlA jeNeva ceDae rAyA teNeva uvAgacchai / uvAgacchittA ceDagaM rAya karayalapariggahiyaM jAva kaTTa jaeNaM vijaeNaM vaddhAvei / vaddhAvettA... ___ 25. 14. sabiDDIe [jAva] raveNaM. The full passage runs as follows:____ saviDDhIe samvabaleNaM savvasamudaeNaM savvAyareNaM savvabhUsAe savvavibhUIe savvasaMbhameNaM sabapupphavatthagandhamallAlaMkAreNaM savvadivvatuDiyasahasaMninAeNaM mahayA iDDhoe mahayA juIe mahayA baleNaM mahayA samudapaNaM mahayA varatuDi. yajamagasamayapaTuppavAiyaraveNaM saMkhapaNavapaDahabherijhallarikharamu- 10 hihuDukkamurayamuiGgadunduhinigghosanAiyaraveNaM // 26. 2. jeNeva majaNaghare...[jAva] naravaI. The full passage as given in the jJAtAdharmakathA on page 18 of Agamodaya samiti runs as follows: ...jeNeva majaNaghare teNeva uvAgacchai, uvAgacchittA 15 majaNagharaM aNupavisai / aNupavisittA muttajAlAbhirAme vicittamaNirayaNakoTTimatale ramaNije pahANamaNDavaMsi nANAmaNirayaNabhatticittaMsi pahANapIDhaMsi suhanisapaNe suhodagehi pupphodagehiM gandhodaehiM suddhodaehiM ya puNo puNo kallANagapavaramajaNavihIe majie tattha kouyasaehiM 20 bahuviehiM kallANagapavaramajaNAvasANe pasalasukumAlagandhakAsAIyalUhiyaGge ahayasumahagghadUsarayaNasusaMvue sarasasurabhigosIsacandaNANulittagatte suimAlAvaNNagavile. vaNe AviddhamaNisuvaNe kappiyahAraddhahAratisarayapAlambapalambamANakaDisuttasukayasohe piNaddhagevije aGgulenjagala- 25 liyaGgalaliyakayAharaNe nANAmaNikaDagatuDiyathambhiyabhue ahiyarUvasassirIe kuNDalujoiyANaNe mauDadittasirae For Private and Personal Use Only

Page #109
92 nirayAvaliyAsu hArotthayasukataraiyavacche pAlambapalambamANasukayapaDauttarije muddiyApiGgalaGgalIe nANAmaNikaNagarayavimalamahari haniuNoviyamisimisantaviraiyasusiliTTavisiTThalaTThasaMThiya pasatthaAviddhavIravalae, kiM bahuNA, kapparukkhae ceva sua. 5 laMkiyavibhUsie narinde sakoriNTamalla dAmeNaM chatteNaM dharijamANeNaM ubhao caucAmaravAlavIiyaGge maGgalajayasaddakayAloe aNegagaNanAyagadaNDanAyagarAIsaratalavaramADambiyakoDumbiyamantimahAmantigaNagadovAriyaamaJcaceDapIDhamadanagaraniga maseDiseNAvaisatthavAhadUyasaMdhivAlasaddhiM saMparikhuDe dhavala. 10 mahAmehaniggae viva gahagaNadippantatArAgaNANa majjhe sasi vva piyadasaNe naravaI majjaNa gharAo paDiniggacchai // 29. 4. aTThAI jahA daDhapainno [jAva] sijjhihihi. The whole passage would be as follows: tae NaM taM daDhapainnaM dAragaM ammApiyaro sAirega15 aTThavAsajAyagaM jANittA sobhaNasi tihikaraNanakkhattamuhu taMsi pahAyaM kayavalikammaM kayakouyamaMgalapAyacchittaM sa. vvAlaMkAravibhUsiyaM karettA mahayA iDiDhasakArasamudaeNaM kalAyariyassa uvaNehinti / tae NaM se kalAyarie taM daDhapainnaM dAragaM lehAiyAo gaNiyappahANAo sauNaruya 20 pajjavasANAo bAvataraM kalAo suttao atthao pasi kkhAvehii ya sehAvehii ya / taM jahA-lehaM gaNiya rUvaM naTuM gIyaM vAiyaM saragayaM pokkharagayaM samatAlaM jUyaM jaNavAyaM pAsagaM aTThAvayaM :porekattaM dagamaTTiyaM annavihiM pANa vihiM vatthavihiM vilevaNavihiM sayaNavihiM ajja paheliyaM 25 mAgahiyaM gAhaM goiyaM siloga hiraNNajuttiM suvaNNajutti For Private and Personal Use Only

Page #110
varNakAdivistAraH cuNNajati AbharaNavihiM taruNIpaDikammaM itthilakkhaNaM purisalakkhaNaM gayalakkhaNaM goNalakkhaNaM kukkuDalakkhaNaM chattalakkhaNaM daNDalakkhaNaM asilakkhaNaM maNilakkhaNaM kAgalikkhaNaM vatthuvijjaM nagaramANaM khandhavAraM cAraM paDicAraM vRhaM paDivUha cakkavUhaM sagaDavUdaM juddhaM niyuddhaM juddhAijuddhaM 5 aTTijuddhaM muhijuddhaM bAhujuddhaM layAjuddhaM IsatthaM charUppavAyaM dhaNuvveyaM hiraNNapAgaM suvaNNapAgaM suttakhehUM vaTTakheDuM nAli - khAkheDuM pattacchejjaM kaDagacchejjaM sajjIvaM nijjIvaM sauNaruyamiti / tara NaM se kalAyarie taM daDhapainnaM dAragaM lehAiyAo gaNiyappahANAo sauNarUyapajjavasANAo 10 bAvantariM kalAo suttao ya atthao ya ganthao ya karaNao ya sikkhAvettA sehAvettA ammApiUNaM uvaNehii / tara NaM tassa daDhapainnassa dAragassa ammApiyaro taM kalAyariyaM viuleNaM asaNapANakhoimasAimeNaM vatthagaMdhamallAlaMkAreNa sakkArissanti saMmANissanti / saMmANittA vi. 15 ulaM jIviyAriha pIidANaM dalahasanti / dalaittA paDi visajjehinti // For Private and Personal Use Only 93 tae NaM se daDhapainne dArae ummukkabAlabhAve vinnayapariNayamette jovaNagamaNupatte bAvattarikalApaNDie aTThArasa vihade sipagAra bhAsAvisorae navaGgasuttapaDibohara gI - 20 raI gandhavvanakule siGgArAgAracArube se saMgayagayahasiyamaNiyaciTThiyavilAsa saMlAvaniuNajuttovayArakusale haya-. johI gayajohI bAhujohI bAhuppamaddI alaMbhoga samatthe sAhasie viyAlacArI yAvi bhavissai / tara NaM taM dar3hapainnaM dAragaM ammApiyaro ummukkabAlabhAvaM jAva viyAla - 25 vAriM ca viyANittA viulehiM annabhogehiM ya pANabhogehiM 2

Page #111
94 nirayAvaliyAsu ya leNabhogehi ya vatthabhogehi ya sayaNabhogehi ya uvanimante hinti / tae NaM se daDhapainne dorae tehiM viulehiM annabhoehiM jAva sayaNabhogehi no sajjihii no gijjhi. hii no mucchihii no ajjhovavajjihii / se jahAnAmae 5 paumuppale i vA paume i vA jAva sayasahassa patte i vA paGke jAe jale saMvuDDhe novalippai jalaraeNaM evAmeva daDhapainne vi dArae kAmehiM jAe bhogehiM saMvaTTie novalippahii mittanAiniyagasayaNasaMbaMdhiparijaNeNaM / se NaM tahArU vANaM therANaM antie kevalaM bohiM bujhihii bujjhihittA 10 muNDe bhavittA agArAo aNagAriyaM pabvaissai / se NaM aNagAre bhavistai, IriyAsamie jAva suhuyahuyAlaNo iva teyasA jalante / tassa NaM bhagavao aNuttareNaM nANeNaM evaM dasaNeNaM caritteNaM AlaeNaM vihAreNaM ajjaveNaM madda veNaM loghaveNaM khantIe guttIe muttie aNuttareNaM savvasaM15 jamatavasucariyaphalanibyANamaggeNaM appANaM bhAvamANasla aNante aNuttare kasiNe paDipuNNe nirAvaraNe nivvAghAe kevalavaranANadasaNe samuppajjihii / tae NaM se bhagavaM arahA jiNe kevalI bhavissai, sadevamaNuyAsurassa logassa pariyAgaM jANihii / taM jahA-AgaI gaI ThiI cavaNaM u. 20 vavAyaM takaM kaDaM maNomANasiyaM khaiyaM bhuttaM paDiseviyaM AvIkammaM rahokamma-arahA arahassabhAgI, taM taM maNavayajoge vaTTamANANaM savaloe savvajIvANaM savvabhAve jANamANe pAsamANe viharissai / tae NaM daDhapainne kevalI eyArUveNaM vihAreNaM viharamANe bahUI vAsAI kevali pari25 yAga pAuNittA appaNo AusesaM AbhopattA bahUI bha ttAI paccakkhAissai / paccakkhAittA bahUI bhattAI aNa For Private and Personal Use Only

Page #112
varNakAdivistAraH 95 saNAe cheissai / cheittA jassaTTAe korai naggabhAve mu. NDabhAve kesaloe bammaceravAse aNhANagaM adantavaNaM aNuvahANagaM bhUmisejjAo phalahasejjAo paragharapaveso laddhAvaladdhAiM mANAvamAiM paresiM hilaNAo khisaNAo garahaNA uccAvayA virUvA bAvIsaM parosahovasaggA gAmakaNTagA 5 ahiyAsijjanti tama ArAhei / ArAhittA carimehi ussAsanissAsehiM sijjhihii bujjhihii muccihii parinivvAhii sacadukkhANamantaM karehii // 31-17 teNaM orAleNaM jahA meho etc. The passage will be found in the jJAtAdharmakathA ( Ed. of Agamodaya- 10 samiti ) on pages 73-75. 32-5 mahAvidehe vAse jahA daDhapainno jAva] antaM kAhii. The full passage will be found under aDDhAI jahA dRDhapainno in this Appendix. 34-16 cauhiM sAmANiyasAhassohiM [ jAva ] viharai. The 15 full passage runs as follows: cauhi sAmANiyasAhassIhiM cauhiM aggamahisIhiM saparivArAhi tihiM parisAhiM sattahiM aNiyAhiM sattahiM aNiyAhivaIhi solasahiM AyarakkhadevasAhassIhiM annehi ya bahUhiM vimANavAsIhiM vemANiehiM devehiM devohiM ya 20 saddhiM saMparibuDe mahayAhayanadRgIyavAiyatantItalatAlatuDiyaghaNamuiGgapaDuppavAiyaraveNaM divAI bhogabhogAiM bhuJjamANe viharai // . 35-3 jahA sUriyAme...paDigao. This passage refers to practically the whole of the first half of the 25 For Private and Personal Use Only

Page #113
nirayAvaliyAsu rAyapaseNiyasutta, particulary to pages 13-54 the Agamodayasamiti edition. 36-10 bhante...pucchA / kUDAgArasAlA / saroraM aNupaviThThA / gequat. These expressions refer to the follow5 ing passage from rAyapaseNiyasuttaH "bhante" ti bhagavaM goyame samaNaM bhagavaM mahAvIraM vandai namaMsai,namaMsittA evaM vayAsI-"sUriyAbhasta NaM bhante devassa esA divvA deviDDhI divvA devajjui divve devANubhAve kahiM gae, kahiM aNupaviThU ?" "goyamA, sarIraM gae, sarIraM 10 aNupaviThU / " "se keNaTheNaM, bhante, evaM vuccai sarIraM gae sarIraM aNupaviThe / " "goyamA, se jahAnAmae kUDAgArasAlA siyA duhao littA duhao guttA guttaduvArA nivAyA nivAyagambhIrA / tIse NaM kuDAgArasAlAe adUra sAmante ettha NaM mahege jaNasamUhe ciTTai / tae NaM se ja15 NasamUhe egaM mahaM abbhavaddalagaM vA vAsavaddalagaM vA mahA vAyaM vA ejjamANaM pAsai / pAsittA taM kuDAgArasAlaM anto aNupavisittANaM ciTThai / se teNaNaM, goyamA, evaM vuccai sarIraM annupvitthe|......tennN, bhante, deveNaM sA divvA decir3hI...kiNNA laddhe, kiNNA patta kiNNA abhisamannAgae? 20 puvvabhave ke AsI? kiMnAmae vA ko vA gotteNaM ? ka. yarasi vA gAmaMsi vA jAva saMnivesaMsi vA ? kiM vA daccA ki vA bhoccA kiM vA kiccA kiM vA samAyarittA kassa vA tahArUvassa vA samaNassa mAhaNassa vA antie egamavi AriyaM dhammiyaM suvayaNaM soccA nisamma 25 jeNaM teNaM deveNaM sA divA deviDhI jAva devANubhAve laddhe ? For Private and Personal Use Only

Page #114
varNakAdivistAraH 97 "goyamA" i samaNe bhagavaM mahAvIre bhagavaM goyamaM AmantettA evaM vayAsI-' evaM khalu, goyamA" // 35. 13. aDDhe [jAva] aparibhUe. The passage is as foliows: aDDhe ditte vitta vitthiNNaviulabhavaNasayaNAsaNajANa 5 vAhaNe bahudhaNabahujAyarUvarayae AogapaogasaMpautte vi. cchaDiyapaurabhattapANe bahudAsIdAsagomahisagavelagappabhUe bahujaNassa aparibhUe / 35. 14. bahUNaM nagaranigama jahA ANando. The full passage runs as follows: 10 bahUNaM nagaranigamaseThiseNAvaisatthavAhadUyasaMdhivAlANaM bahusu kajjesu ya kAraNesu ya mantesu ya kuDumbesu ya gujjhetu ya rahassesu ya nicchapasu ya vavahAresu ya A. pucchaNijje pADapucchaNijje sayassa vi ya NaM kuDumbassa meDhI pamANaM AhAre AlambaNaM cakkhU , meDhIbhUe jAva 15 savyakajjavaDAvae yovi hotthA // 35.16. Aigare jahA mahAvIro. The description will be found under samageNaM jAva saMpattegaM in this Appendix. 37.15. riuvveya [jAva] suparinihie. Full passage runs as follows: 20 riuveyajaubveyasAmaveyAthavvANaM iihAsapaJcaNANaM nighaNTuchaTThANaM saGgovaGgANaM sarahassANaM eyaMparijuttANaM dhArae sArae pArae saDaGgavI sahitantavisArae saMkhANe sikkhAkappe vAgaraNe chande nirutte joisAmayaNe annesu ya bamhanagesu satthesu suparinihie / / 25 For Private and Personal Use Only

Page #115
98 nirayAvaliyAsu 37. 21. azAI heUI...jahA paNNattIe. The full pessage would run as follows: aTThAI heUI pasiNAI kAraNAI vAgaraNAI pucchaami| 37. 23. jattA te...[jAva] saMbuddhe. Add to the text 5 after ege bhavaM the following: / duve bhavaM? tahA akkhae avvae nicce avaTThie Aya tti / 39. 6. viulaM asaNaM...[jAva] ApucchittA. The full passage is as under. 10 viulaM asaNapANakhAimasAimaM uvakkhaDAvettA mitta nAiniyagasaMbaMdhiparijaNaM AmantettA taM mittanAiniyagasaMbaM dhiparijaNaM viuleNaM asagapANapAimalAimeNaM patthagandhamallAlaMkAreNa ya sakArettA sammANettA tasseva mittanAini yagasaMbaMdhiparijaNassa purao jehaputtaM ThavittA taM mittanAi15 niyagasaMbaMdhiparijaNaM jeThThaputtaM ca ApucchittA // - 45. 24. devasayaHNajjasi [jAva] ogAhaNAe: This pass. age is as under devasayaNijjasi devadusaMtariyA aGgulassa asaMkhajjabhAgamettattAe ogAhaNAe / 51. 15. Alitte NaM bhante. etc. The full passage 20 runs as follows:-- __ Alitte NaM, bhante, loe; palitte NaM, bhante, lora: Alittapalitte NaM, bhante, loe jarAe maraNeNa ya / / 53. 1. kAlaM [jAva jalante. The full passage is as under: ___kallaM pAuppabhAyAe rayaNIe phulluppalakamalakoma25 lummiliyaMmi ahApaNDure pabhAe rattAsogapagAsakiMsuyasuya For Private and Personal Use Only

Page #116
varNakAdivistAraH 99 muhaguJjaddharAgabandhujIvagapArAvayacalaNanayaNaparahuyasurattaloyaNajAsuyaNakusumajaliyajalaNatavaNijjakalasahiGgalayanigararUvAiraMgarehantasassirIe divAyare ahakkameNa udie tassa diNakarakaraparaparAvayArapAradami andhayAre bAlAtavakuMkumeNa khaiyavva jIvaloe loyaNavisaANuAsavigasantavisadadasi. 5 yaMmi loe kamalAgarasaNDabohae uThThiyammi sUre sahassarassimi diNayare teyasA jalante // 54.25.sIya [jAva] vivihA. The full passage runs as follows: sIyaM uNhaM...vAiyA pittiyA simbhiyA saMnivAiyA 10 vivihA royAtaGkA // 56. 10. uccanIya [va] aDamANe. The full passage runs as follows: . uccanIyamajjhimAiM kulAI gharasamudANassa bhikkhA. yariyAe aDamANe // 58. 2. abhigaya [jAva] appANaM bhAvemANI. The fuil passage is as foilows:- abhigayajIvAjIvA uvaladdhapuNNapAvA AsavasaMvaranijjarakiriyAhigaraNabaMdhamokkhakusalA asahijjA devAsu. ranAgasuvaNNarakkhasakiMnara kiMpurisagarulagandhavyamahoragAIhiM 20 devagaNehi nigganthAo pAvayaNoo aNaikamaNijjA niggaMthe pAvayage nistaMkiA nikaMkhiA nivitigicchA laThThA gahiyaTThA pucchiyaTThA ahigayaTThA viNicchiyahA aThimiJjapemmANurAgarattA ayamAuso niggaMthe pAvayaNe ache ayaM paramaTe sese aNaDhe, UsiyaphalihA avaMguyaduvArA ciyatta- 52 15 For Private and Personal Use Only

Page #117
nirayAvaliyAsu nteuragharappavaisA cAuddasamuddiSTapuNNamAsiNIsu paDipuNNaM posaha samma aNupAlebhANA samaNe niggaMthe phAsurasaNijjeNaM asaNapANakhAimasAimeNaM pIDhaphalagasejjAsaMthAreNa vasthapaDiggahakaMbalapAyapuschaNeNaM osahamesajeNaM paDi. 5 lAmemANA paDilAmemANA bahUhi sIlavvayaguNaveramaNapa cakkhANaposahovavAsehi ya appANaM bhAvamANA viharai / / 66.9. duvAlasajoyaNAMyAmA [jAva] paccakkhaM devaloyabhUyA. The full passage runs as follows: duvAlasajoyaNAyAmA dhaNavaimainimmiyA cAmIyarapava10 rapAgAranANAmaNipaJcavaNNakavisIlagalohiyA alayApurisaMkAsA pamuiyapakkIliyA paccakkhaM devaloyabhUyA / / 67.2.sambouyapuSpha [jAva darisaNijje. The full passage runs as follows: savvouyapupphalasamiddhe ramme nandaNavaNappagAse pAsA15 dIe 4 // 68. 17. appegaiyA hayagayA [ jAva ] purisavaggurApariksittA. The full passage would run as follows: appegaiyA hayagayA gayagayA pAyacAravihAreNaM dhandAdhandaehiM purisavaggurAparikkhistA // 20 69. 24. sadda [jAva]. The full passage runs as follows: sahapharisarasarUvagandhe paJcavihe mANussage kAmamoe bhuJjamANe viharada // For Private and Personal Use Only

Page #118
dvitIyaM pariziSTam mahAbalajanmAdivarNanam [bhagavatIsUtrAt-11.11] teNaM kAleNaM teNaM samaeNaM hathigAgapure nAma nagare hotthA / vaNNao / sahasambavaNe ujANe / vaNNao / tattha NaM hatthiNAgapure nagare bale nAma rAyA hotthA |vnnnno| tassa NaM balassa ranno pabhAvaI nAmaM devo hotthaa| sukumAla' / vnnnno| jAva viharaha / tae NaM sApabhAvaI devI annayA 5 kayAi taMsi tArisagaMsi vAsagharaMsi anbhintarao sacittakamme bAhirao dUmiyaghaTTama? vicittaullogacilliyatale maNirayaNapaNAsiyandhayAre bahusamasuvibhattadesabhAe paJcavaNNasarasasurabhimukkapuSkapuovayArakalie kAlagurupavarakuMdurukaturukkadhUvamadhamadhantagandhuduyAbhirAme sugandhivaraga- 10 dhie gandhavaTTibhUe taMsi tArisagaMsi sayaNijaMsi sAligaNavaTTie ubhaovibboyaNe duhao unnae majjhe nayagambhIre gaGgApulaNavAluyauddAlasAlisae uciyakhomiyadugullapaTTapaDicchAyaNe suviraiyarayattANe rattaMsuyasaMvue suramme AigarUyabUranavaNIyatulaphAse sugandhavarakusumacuNNasayaNo- 15 For Private and Personal Use Only

Page #119
102 nirayAvaliyAsu vayArakalie addharattakAlasamayaMsi suttajAgarA ohIramANI 2 ayameyArUvaM orAlaM kallANaM sivaM dhannaM maMgalla sarisariyaM mahAsuviNa pAsittANa paDibuddhA // horarayakhIrasAgarasasaGkakiraNadagarayarayayamahAselapaNDu5 rataroruramaNijjapecchaNijaM thiralaTThapauvaTTapIvarasusilidRvisiTThatikkhadADhAviDambiyamuhaM parikammiyajaccakamalakomalamAiasobhantalahauTuM ratuppalapattama uasukumAlatAlujoha mUsAgayapavarakaNagatAviaAvattAyantavaTTataDivimala sarisamayaNaM visAlapIvaroru paDipuNNavipulakhandha miu10 visayasuhamalakkhaNapasanthavitthiNNakesarasaDovasobhiyaM UsiyasunimmisujAyaapphoDialaGgulaM sAmaM somAkAraM lIlAyanta jambhAyanta nahayalAo ovayamANaM niyayavayaNamativayantaM sIhaM suviNe pAsittANaM paDibuddhA // tae NaM so pabhAvaI devI ayameyArUvaM orAlaM jAva 15 sassiriyaM mahAsuviNaM pAsittANaM paDibuddhA samANo hahatuTTha jAva deghiyayA dhArAhayakalambapuSphagaM piva samUsiyaromakUvA taM suviNaM ogiNhai, ogiNhattA sayaNijjAo abbhuTTei.2 aturiyamacavalamasaMbhantAe avilambiyAe rAyahaMsasarisIe gaIe jeNeva balassa ranno saNijje teNeva 20 uvAgacchai. 2 balaM rAyaM tAhiM iTAhiM kantAhiM piyAhiM maNu nAhi maNAmAhiM ogalAhiM kallANAhiM sivAhiM dhannAhiM maGgallAhiM sassiroyAhiM miyamahuramaJjulAhiM girAhiM saMlavamANI 2 paDivohei. 2 baleNaM ratnA abbhaNunnAyA samANI nANAmaNirayaNabhitticittaMli bhaddAsaNaMsi nisIyai, 2 25 AsatthA vIsatthA suhAsaNavaragayA balaM rAyaM tAhiM iTTAhiM kantAhi jAva saMlavamANI 2 evaM vayAsI For Private and Personal Use Only

Page #120
mahAbalajanmAdivarNanam 'evaM khalu aha, devANuppiyA, ajja taMsi tArisagaMsi sayaNijasi sAliMgaNa' taM ceva jAya niyagavayaNamaivayantaM sIhaM suviNe pAsittANaM paDiNuddhA / taM gaM, devANumpiyA, eyassa orAlassa jAva mahAsuviNassa ke manne kallANe kalavittivisese bhavissai ?' tae NaM se bale rAyA pabhAva.5 Ie devoe antiya eyama socA nisamma hatuTThadeg jAva hayahiyae dhArAhayanIvasurabhikusumacaJcumAlaiyataNuyaUsaviyaromakUve ta suviNaM ogiNhai, IhaM pavisai / Ihe pavisittA appaNo sAbhAvieNaM maipubvaeNaM vuddhivinnAgeNaM tassa suviNasta atthoggahaNaM karei 2 pabhAvaI devi tAhiM iThThAhiM 10 kantAhiM jAtra maGgalAhiM miyamahurasassiri...saMlavamANe 2 evaM vayAsI-- 'orAle NaM tumeM, devI, suviNe dive, kallANe NaM tume, jAva sassirIe NaM tume devo,suviNe dile / AroggatuThThidohAu kallANamaGgalakArae NaM tume devI suviNe dile atthalAbho 15 devANupie, bhogalAmo devANuppie, puttalAbho devANuppie, rajalAbho devANuppie. eva khalu tumaM devANuppie, navaNhaM mAsANaM bahuparyADapuNgANa addhadRmANarAiMdiyANaM viikantANaM amha kulake uM kulanandikaraM kulajasakaraM kulAdhAraM kulapAyavaM kulavivaddhakaraM sukumAlagANipAyaM ahoNapaDipuNNa- 20 pazcindiyasarIraM jAva sasilImAkAraM kantaM piyadasaNaM surUvaM devakumArasamappabhaM dAraga payAhisi // _ 'sevi ya NaM dArae ummukkabAlabhAme vinAyapariyaNamette jovvaNagamaNuppatte sUre bore vikkante vitthiNNaviulavala. vAhaNe rajavaI rAyA bhavissai / taM urAle NaM tume, jAva 25 For Private and Personal Use Only

Page #121
104 nirayAvaliyAsu sumiNe diDhe, Aroggatuhi jAva maGgalakArae NaM tume, devI, suriNe diDe'tti kaTTa pabhAvaI deviM tAhi iTAhiM jAva vaggUhiM docca pi taccaM pi aNubUhai / tae NaM sA pabhAvaI devI valassa ranno antiyaM eyamalu soccA nisamma hahatuTTha' karayaladeg 5 jAva evaM vayAsI-'evameyaM devANuppiyA, tahameyaM devANupiyA, avitahameyaM devANuppiyA,asaMdiddhameyaM devANuppiyA, icchiyameyaM devANuppiyA, paDinchiyamevaM devANuppiyA, icchiyapaDicchiyameyaM devANuppiyA, se jaheyaM tumme vayaha' ti kaha taM suviNaM samma paDicchai, 2 vale gaM rajA abhaNu10 nAyA samANI nANAmaNirayaNabhatticittAo bhadAsaNAo abbhuDhei, 2 aturiyamacavaladeg jAva gaIe jeNeva sae saya Nijje teNeva uvAgacchai, 2 sayagijaMli niloyai, 2 evaM vayAsI-'mA me se uttame pahANe maGgale suvige agnehiM pAvasumiNehiM paDihammissA' tti kaTTa deva gurujaNabAhiM 15 palatthAhiM maGgalAhiM dhammiyAhiM kahAhiM suviNajAgariyaM paDijAgaramANI 2 viharaD // tae NaM se bale rAyA kombiyapurise sadAvei, 2 20 eva vayAso-'khippAmeva, bho devANuppiyA,anja savisesaM bAhiriyaM uvaTThANasAlaM gandhodayasita yuiasaMmajiovalitaM sugandhavarapazcavaNNapupphovayArakaliyaM kAlAgurupavarakuMduruka java gandhavaTibhUyaM kareha ya karAveha ya, 2 sIhAsaNaM rapaha, 2 mameyaM jAva paJcappiNaha / tara NaM te koDumviya jAva paDi 25 suNettA khippAmeva savisesaM bAhiriya uvaThThANasAlaM jAva paccappiNanti // ... tae NaM se bale rAyA paccUsakAlasayayaMsi sayaNi For Private and Personal Use Only

Page #122
mahAbalajanmAdivarNanam jjAo abbhuDhei, 2 pAyapIDhAo paccoruhara, 2 jeNeva aTTaNAsAlA teNeva uvAgacchai, aTTaNasAlaM aNupavisai, jahA uvavAie, taheva aTTaNasAlA taheva majjaNaghare, jAva sasi vva piyadasaNe naravaI majjaNagharAo paDinikhamaha, 2 jeNeva bAhiriyA uvaTThANasAlA teNeva uvAgacchaha, 2 5 sohAsaNavaraMsi puratthAbhimuhe nisoyai, 2 appaNo uttarapurasthime disIbhAe aTTha bhaddAsagAI seyapatthapaccutthuyAha siddhatthagakayamaGgalokyArAI rayAvei, 2 appaNo adUrasAmante nANAmaNirayaNamaNDiyaM ahiyapecchaNijja mahagdhavara. paTTaNuggayaM sahapaTTabahubhattisayacittatANaM IhAmiyaulama 10 jAva bhattibhitaM abhintariyaM javaNiyaM aJchAvei 2 nANAmaNirayaNabhatticittaM attharayamauyamasUragotthayaM seyavatthapaccutyuyaM aGgasuhakAsuyaM sumauyaM pabhAvaIe devIe bhaddAsaNaM rayAvei,2 koDumbiyapurise sadAvei, 2 evaM vayAsI __ 'khipAmeva, bho devANuppiyA, aGgamahAnimittasutta- 15 sthadhArae vivihasatthakusale suviNalakkhaNapADhae sadAveha' tae NaM te koDumbiyapurisA jAva paDisuNettA valassa rano antiyAo paDinikkhamai,ci turiyaM cavalaM caNDa veiyaM hatthiNapuraM nagara majjhamajhegaM jeNeva tesi suSiNalakkhaNapADhagANaM gihAI, teNeva uvAgacchanti, 2 te suviNalakkhaNa- 20 poDhae sadAventi / tae NaM te suviNalakkhaNapADhagA balassa ranno koDumbiyapurisehiM sadAviyA samANA hatukR NhAyA kaya jAva sarIrA siddhatthagahariyAliyAkayamaGgalamuddhANA sahiMto gehehito niggacchanti, hathiNApuraM nagaraM majjhaMmajjheNaM jeNeva balassa rano bhavaNavaravaDiMsara teNeva uvA- 25 gacchanti, karayala balarAyaM jaeNaM vijaeNaM vaddhAventi / For Private and Personal Use Only

Page #123
Shri Mahavir Jain Aradhana Kendra " www.kobatirth.org 106 nirayAvaliyAsu tara NaM te suviNalakkhaNapADhagA baleNaM rannA vandiyapUiasakkAriyasaMmANiyA patteyaM 2 puJcannattheSu bhadAsaNesu nisIyanti / tara NaM se bale rAyA pabhAvaI devi javaNiyantariyaM ThAve, 2 puSkaphalapaDipuNNahatthe pareNaM viNaraNaM te 5 suviNalakkhaNapADhae evaM vayAsI evaM khalu devANupiyA, pabhAvaI devI ajja taMsi tArisagaMsi vAsagharaMsi jAva sIhaM suviNe pAsittAgaM paDivuddhA / taM NaM, devANupiyA, eyassa orAlassa jAva ke manne kallANe phalavittivisese bhavissai ?' tara NaM suviNalakkhaNapADhagA balasta ranno 10 antiyaM eyama soccA nisamma haTTatuTTa taM suviNa ogivet, IdaM aNuSpavisara, tassa suviNassa atthoggahaNaM ka rei 2 annamanneNaM sahi saMcAlenti, tassa suviNassa laThThA pucchiyaTTA viNicchiyaTThA abhigayaTThA balassa ranno purao suviNasatthAI uccAremANA 2 evaM vayAsI-15 evaM khalu devANupiyA, ahaM suviNavatyasi vAyAlIsa suviSNA, tAsaM mahAsuviNA, vAkttari sambaviNA diThThA / tattha NaM devANupiyA, titthagaramAyaro vA cakavahimAyaro vA titthagaraMsi vA cakkavarhisi vA gabbhaM vakkamamANaMsi eesiM tosAe mahAsuviNANaM ime coisa mahA suviNe 20 pAsitANaM paDivujjhanti / taM jahA - 6: Acharya Shri Kailassagarsuri Gyanmandir gayavasahasIhaabhiseyadAmasasidiNayaraM jhayaM kumbhaM / paumarasAgara vimANa bhavaNaraya guccaya sihi ca // vAsudevamAyaro vA vAsudevasiM gambhaM vakapamA gaMsi eesi coddasahaM mahAsuviNANaM annayaraM evaM mahAsuvidhA 25 sittANaM paDivujjhanti / ime ya NaM, devAzupiyA, pabhAvaIe devIe ege mahAsuviNe diThThe, atthalAbho devAguppie, For Private and Personal Use Only

Page #124
mahAbalajanmAdivarNanam 107 mogalAbho devANuppie, puttalAbho devANuppie, rajjalAbho devANuppie, evaM khalu devANuppie, pabhAvaI devI navaNhaM mAsANaM bahupaDipuNNANaM jAva vIikantANaM tumheM kulakeuM jAva payAhii / se vi ya NaM dArae ummakabAlabhAve jAva rajjavaI rAyA bhavissai, aNagAre vA bhAviyappA / taM 5 orAle NaM devANuppiyA, pabhAvaIe devIe suviNe diDhe, jAva Aroggatur3hidIhAuakallANa jAva diDhe' / - tae Na se bale rAyA suviNalakkhaNalapADhagANaM antie eyama, soccA nisamma haTTatuTTha karayala jAva kaTTha te su. viNalakkhaNapADhage evaM vayAso-'eyameyaM, devANuppiyA, 10 jAva se jaheyaM tubbhe vayaha ' tti kaTTa taM suviNaM samma paDicchai / 2 suviNalakkhaNapADhae viuleNaM asaNapANakhAimasAimapuSphavatthagandhamallAlaMkAreNaM sakArei saMmANei,2 viulaM jIviyArihaM pIidANaM dalayai, 2 paDivisajjei, 2 sIhAsaNAo abbhuTei, 2 jeNeva pabhAvaI devI teNeva uvA- 15 gacchai 2 pabhAvaI deviM tAhiM iTAhiM kantAhi jAva saMlavamANe 2 evaM vayAsI-' evaM khalu. devANumpie, suviNasatyasi bAcAlIsaM suviNA. tIsa mahAsuviNA, bAvattari sabasuviNA diTThA / tattha NaM devANuppie, titthagaramAyaro vA cakravaTTimAyaro vA taM ceva jAva annayaraM egaM ma. 20. suhAviNaM pAsittANaM paDibujjhanti / ime ya NaM tume devANuppie, ege mahAsuviNe dihe, taM orAle gaM tume devI, suviNe dihe, jAva rajjavaI rAyA bhavissai, aNagAre vA bhAviyappA / taM orAle NaM tume, devo, suviNe diDhe tti' kaTTa pabhAvaiM devi tAhi iTThAhiM kantAhiM jAva 25 doccaM pi taccaM pi aNubRhai / / For Private and Personal Use Only

Page #125
108 nirayAvaliyAsa tara NaM sA pabhAvaI devI balassa rano antiyaM payamaThThe socyA nisamma hagutuGa karayala jAva evaM vayAsI'evameyaM devANupriyA, jAva taM suviNaM sammaM paDiccha6, 2 baleNaM rannA abbhaNunnAyA samANo nANAmaNirayaNabhatticitta 5 jAva abbhuTThei | aturiyamacavala jAva gaIe jeNeva sara bhavaNe teNeva uvAgacchadda, 2 sayaMbhavaNamaNupaviTThA // tara NaM sA pabhAvaI devI pahAyA kayavalikammA jAva savvAlaMkAravibhUsiyA taM gavrbha nAisIpahiM nAiuNheDiM nAititterhi nAikarahiM nAikasAraddi nAimahurehiM uubha 10 yamANasuhehiM bhoyaNacchAyaNagandhamallerhi jaM tassa ganbhasa hi miyaM patthaM ganbhaposaNaM taM dese ya kAle ya AhAramAhAremANI vivittamaupahiM sayaNAsaNehiM parikkasuhAe maNANukUlA vihArabhUmI pasattha dohalA saMpuSNadohalA saMmANiyadoddalA avimANiyadodalA vocchinnadohalA 15 vavaNIyadohalA vavagayaroga mohabhayaparittAsAtaM gandhaM sudaM suheNaM parivahadda | tara NaM sA pabhAvaI devo navaNhaM mAsANaM bahupaDiNNANaM addhamANarA diyANaM vIikkattANaM sukumAlapANipAyaM ahoNapaDipuNNapazJcindiyasaroraM lakkhaNavaJjaNa20 guNovaveyaM jAva sasisomAkAraM kantaM piyadasaNaM surUvaM dAragaM payAyA | tara NaM tIse pabhAvaIe devIe aGgapaDiyAriyAo pabhAvaI devi pasUyaM jANettA jeNeva vale rAyA teNeva uvAgacchanti, karayala jAva balaM rAyaM japaNaM vijayaNaM vaddhAventi, 25 2 evaM vayAsI -' evaM khalu, devANuppiyA, pabhAvaIpiya For Private and Personal Use Only

Page #126
mahAbalabanmAdivarNanam 109 yAe piyaM nivedemo, piyaM me bhavau' / tae NaM se bale rAyA aGgapaDiyAriyANaM antiyaM eyama; soccA nisamma hatuTTha jAva dhArAhayaNova jAva romakuve tAsiM aGgapaDi. yAriyANaM mauDavajjaM jahAmAliyaM omeyaM dalayai, seya rayayAyayaM vimalasalilapuNNaM mijhAraM ca giNhai, 2 matthara 5 ghovai, 2 viulaM jIviyArihaM pIidANaM dalayai, 2 sakArei saMmANei // tae NaM se ghale rAyA koDumbiyapurise sahAvei, 2 evaM vayAsI-'khippAmeva, bho devANuppiyA, hathiNApure nayare cAragasohaNaM kareha, 2 mANummANavaDDhaNaM kareha 2 10 hatthiNApura nagaraM sabbhintarabAhiriyaM AsiyasaMmajjiovalitaM jAva kareha kAraveha, 2 jUyasahassaM vA cakkasahassaM vA pUyAmahAmahimasakAra vA ussaveha, 2 mameyamA. NattiyaM paJcappiNaha / tara NaM te ko mbiyapurisA baleNaM ranA evaM vuttA jAva paJcappiNanti / tae NaM se bale rAyA 15 jeNeva aTTaNasAlA teNeva uvAgacchai, taM ceva jAva majjaNagharAo paDinikkhamai / ussukkaM ukkaraM ukiTTha adijaM amijaM abhaDappavesaM adaNDakoDaNDima adharimaM gaNiyAvaranADaijjakaliyaM aNegatAlAcarANucariyaM aNu yamuiGgaM amilAyamalladAma pamuiyapakkIliyaM sarajaNajANavayaM dasadivase Thii- 20 vaDiyaM karei / tae NaM me bale rAyA dasAhiyAe ThiivaDiyAe vaTTamANIe saie ya sAhassie sayasAhassieya jAe ya dAe ya bhAe ya dalamANe ya davAvemANe ya, sae ya sAhassie ya lammemANe paDicchemANe paDicchAvemANe evaM viharai / tara NaM tassa dAragassa ammApiyaro paDhame divase 25 ThiivaDiyaM kare, taie divase candasUradasaNiyaM karei, chaThe For Private and Personal Use Only

Page #127
110 nirayAvaloyAsu divase jAgariyaM karei, ekkArasame divase vIikante nivvu. tte asuijAyakammakaraNe saMpatte bArasAhadivase viulaM asaNaM pANaM khAimaM sAimaM uvakkhaDAventi, 2 jahA sivo, jAva khattie ya Amantenti, 2 tao pacchA pahAyA kaya, 5 taM ceva jAva sakArenti saMmANenti, 2 tasseva mittaNAi jAva rAINa ya khattiyANa ya purao ajjayapajjayapiupajjayAgayaM bahupurisaparaMparapparUDhaM kulANurUvaM kulasarisaM kulasaMtANatantuvaddhaNakaraM aya meyArUvaM goNNaM guNanipphannaM nAmadhejjaM karenti-'jamhA NaM amhaM ime dArae balassa 10 ranno putte pabhAvaIe devIe attae, taM hou NaM amha eyasta dAragassa nAmadhejjaM mahabbale 2, / ' tae NaM tassa dAragassa ammApiyaro nAmadhejjaM karenti 'mahabbale 'tti // tae NaM se mahabbale dArae paJcadhAIpariggahie, taM jahAkhoradhAIe, evaM jahA daDhapainne, jAva nivoyanivvAghA. 15 yaMsi suhasuheNa parivaDDhai / tae NaM tassa mahabbalassa dAragasta ammApiyaro aNuputveNaM ThiivaDiyaM vA cadasUradasAvaNiyaM vA jAgariyaM vA nAmakaraNaM vA paraMgAmaNaM vA payacaMkamaNa vA jemAmaNaM vA piNDavaddhamaNaM vA pejjapAvaNaM kaNNavehaNaM vA saMvaccharapaDilehaNaM vA coloyaNagaM ca uva20 NayaNaM ca annANi ya bahUNi gabbhAdhANajammaNamAiyAI ko. uyAiM karenti // tae NaM taM mahabbalaM kumAraM ammApiyaro sAiregaTThavAsaga jANittA sobhaNaMsi tihikaraNanakkhattamuhu si, evaM jahA daDhappainno, jAba alaMbhogasamatthe jAe yAvi hotthA / 25 tae NaM taM mahabbalaM kumAraM ummukkabAlabhAva jAva alaM bhogasamatthaM viyANittA ammApiyaro aTTha pAsAyavaDiM For Private and Personal Use Only

Page #128
mahAbalajanmAdivarNanam 111 sara karenti, abbhuggayamUsiyapahasie iva, vaNNao jahA rAyapaseNaijje, jAva paDirUve / tesiM NaM pAsAyavarDilagANaM bahumajjhadesabhAge ettha NaM mahegaM bhavaNa karenti aNegakhammasayasaMnivi, vaNNao jahA rAyapaseNaijje, pecchAgharamaNDavaMsi jAva paDirUve // For Private and Personal Use Only * tara NaM taM mahabbalaM kumAraM ammApiyaro annayA kayAvi sobhaNaMsi tihi karaNadivasanakkhattamuhuttaMsi vhAya kayabalikammaM kayakouyamaGgalapAyacchittaM savvAlaMkAravibhUsiyaM pamakkhaNagaNhANa gIyavAiyapa sAhaNaTTaGgatilagakaGkaNaa. vihavavahuuvaNIyaM maGgalasujampiehi ya varakouyamaGgalo- 10 vayArakayasantikammaM sarisayANaM sarittayANaM sarivvayANaM sarisalAvaNNarUvajovvaNaguNovaveyANaM viNIyANaM kayakouyamaGgalapAyacchittANaM sarisarardito rAyakulerhito ANiliyANaM aTTahaM rAyavarakannANaM egadivaseNaM pANi giNhA visu // 15 tapa NaM tarala mahAbalassa kumArassa ammApaya ayameyArUvaM pIidANaM dalayanti / taM jahA - aTTha hiraNNakoDIo, aTha suvaNNakoDIo, aTTha mauDe mauDappavare, aTTha kuNDalajuma kuNDalajuyappavare, aThTha hAre hArappavare, aTTha addhahAre addhahArapavare. aTTha egAvalIo gAvalipavarAo, evaM aTTha muttAvalIo, evaM kaNagAvalIo evaM 20 rayaNAvalIo, aTTha kaDagajoe kaDagajoyappavare, evaM tuDiyajoe, aTTha khomajuyalAI khomajuyalappavarAI evaM vaDagajuyalAI, evaM paTTajuyalAI. evaM dugullajuyalAI, aTThasiroo, aTTha hirIo, evaM dhiIo, kittIo, buddhIo, lacchIo, aTTha nandAI, aTTha bhaddAI, aTTha tale talappavare, savvarayaNA- 25 mae, NiyagavarabhavaNakeU aTTha jhae jhayappavare, aTTha vara vayava dasago sAhasriNaM varSANaM, aThTha nADagAI nADUgappavarAI battIsabaddheNaM nADapaNaM, aTTha Ase Asappavare,

Page #129
nirayAvaliyAsu samvarayaNAmae siridharapaDirUvae, aTTa hatthI hathippavare, savyarayaNAmae sirigharapaDirUvara, aha jANAI jANa-pavarAI, aTTha jugAiM jugappavarAI, evaM sibiyAo, evaM sa. ndamANIo, evaM gillIo, thillIo aTTha viyaDajANAI 5 viyaDajANappavarAI, aTTha rahe pArijANie, aTTha rahe saM gAmie, aTTha Ase Asappavare, aTTa hatthI hathippavare, aThTha gAme gAmappavare, dasakulasAhassieNaM gAmeNaM, aTTha dAse dAsappavare, evaM ceva dAsIo, evaM kiGkare, evaM kaJcuijje, evaM varisadhare, evaM mahattarae, aTTha sovaNira 10 olambaNadIve, aTTa ruppAmae olambaNadIve, aTTa suvaNNa ruppAmae olambaNadove, aTTa sovaNNia ukaJcaNadove, aTTha paJjaradIve, evaM ceva tiNi vi, aha sovaNNie thAle, ruppAmae thAle, aTTha suvaNNaruppamae thAle, aTTa sovaNNi yAo pattIo 3, aTTa sovaNiyAI thAsayAI 3, aTTa 15 sovaNiyAiM mallagAI 3, aTTa sovaNiyAo tAliyAo 3, aTTha sovaNiyAo kAvaiAo 3, aTTa sovaNNie avaeDae 3, aTTa sovaNiyAo avayakAo 3, aTTa sovaNNie pAyapoDhae 3, aTTha sovaNiyAo bhisiyAo 3, aTTa sovaNiyAo karoDiyAo 3, aTTa sovaNNie pallaMke 20 3, aTTa sovaNiyoo paDisejjAo 3, aha haMsAsaNAI kozcAsaNAI, evaM aTTha garulAsaNAI. unnayAsaNAI, paNayAsaNAI dIhAlaNAI, bhaddAsaNAI, pakkhAsaNAI, magarAsaNAI, aTTha paumAsaNAI, aTTha disAsovatthiyAmaNAI aTTa tellasamugge, jahA rAyappaseNaijje, jAva aha sarisavasa25 mugge, aTTa khujjAo, jahA uvavAie, jAva aTTha pArisI. o, aTTha chatte, aTTha chattadhArIo ceDIo, aTTha cAmarAo, aTTa cAmaradhAroo ceDIo, aha tAliyaNTe, aTTa tAli For Private and Personal Use Only

Page #130
mahAbalajanmAdivarNanam yaNTadhArIo ceDIo, aTTha karoDiyAdhArIo ceDIo, aTTha, khIradhAI o. jAva aTTha aGkadhAIo, aha aGgamahiyAo, aTTha pahAviyAo, aTTha pasAhiyAo, aTTha. vaNNaga. pesIo, aTTha cuNNagapesIA. aTTa koDAgArIo, aTTha da. vakArIo, aTTha uvatthANiyAo, aThTha nADaijjAo, aTTha 5 koDumbiNoo, aTTha mahANasiNIo, aTTa bhaNDAgoriNIo, aThTha ajjhA bAriNoo, aha puSkadhAriNoo, aha pANidhAriNoo, aTTha balikArIo, aTTa sejjAkArIo. aTTha anbhintariyAo paDihArIo, aha vAhiriyAo paDihArIo aTTha mAlAkArI po, a pesaNakArIo annaM vA 10 subahuM hiraNaM vA kasaM vA dUtaM vA viulavaNakagaga jAra. santasArasAvaejja, alohi jAva AsattamAo kulavaMsA. o pakA dAu, pakAmaM bhottaM, pakAmaM pribhaae| tae NaM se mahabbale kumAre egamegAe bhajjAe egamegaM hiraNNakoDiM dalayai, egamega suvaNNa korDi dalayai. egamegaM mauDa mauDappa- 15 varaM dalayai, evaM taM ceva savaM jAva evamegaM pesagakAri dalayai. annaM vA suvaha hiraNNaM vA jAna paribhAe / tae NaM se mahabbale kumAre upi pasAyavaragara jahA jamAlI jAva viharai // teNaM kAlegaM teNaM samayaNaM vimalassa arahao po- 20 para dhammaghose nAmaM agagAre jAimapanne, vaNao jahA kesisAmiAsa, jAva paJcahiM aNagArasaehiM saddhiM saMparivuDhe puvANupudhi caramANe gAmANugAmaM dUijjamANe jeNetra hasthiNAgapure nagare, je geva sahasambavaNe ujajANe, tegeva uvAgacchai 2 ahApaDirUvaM uggaha ogiNhai, 2 saMjameNaM 25 tavamA appANaM bhAvemANe viharai / tara NaM hasthimAga pure nagare siMghADagatiya0 jAva parisA pajjuvAsai / tae Na tasla mahabbalassa kumArassa taM mahayA jaNasadaM vA jaNavUhaM vA. evaM jahA jamAlo taheva cintA, taheva kaJcuijjapurisaM sadAvei, kaJcuijjapuriso vi taheva For Private and Personal Use Only

Page #131
S , mahAbalaanmAdivarNanan akkhAi, navaraM dhammaghosastaH aNagArassa AgamaNagahiya viNicchae kaeNrayala ASa niggacchA / evaM khalu devANappiyo, vimalassa araho pauppara dhammaghAsa nArma a. NagAre, sesa taM caiva, jAva so vi taheva rahadhareNaM ni5 gagacchai / dhammakahA jahA kesiMsAmissa / so vi taheva ammApiyaro Apucchaha, navaraM dhammaghausassa aNagorassa antiyaM muNDe bhavittA aMgArAo aNagAriyaM pvvitte| taheva vuttapaDibuttayA, navaraM imAo ya te, jAyA, viularAyakulavAliyAo, kalA0 sesaM taM cetra jAva tAhe akAmAI ceva mahabbalakumAraM evaM vayAsI-' taM icchAmo te, jAyA, egadivasamavi rajjasiriM pAsittae / tara NaM se mahabbale kumAre ammApiyarANaM vayaNamaNuyattamANe tusiNoe saMcihai / tae NaM se kle rAyA koDumviyamu. rise sadAveda, evaM jahA siSabhadasta taheva rAyAmiseo 15 bhANiyavyo, jAva abhisizca / karayalapariggahiyaM mahabdhale kumAraM jagaNaM vijaeNaM vaddhAnti, 2 jAva evaM vayAsI-'maNa, jAyA, kiM payacchAmo,' sesaM jahA jamAlissa taheva, jAva tae NaM se mahabbale aNagAre dhammaghosassa antiyaM sAmAiyAI codassa pu. 20 vvAiM ahijjai, 2 bahUhiM cauttha jAva vicittehiM tavI kammehiM appANaM bhAvamANe bahupaDipuNNAI duvAlasavAsAI sAmaNNapariyAgaM pAuNai. 2 mAsiyAra saMlehaNAe sahi bhattAI aNasaNAra Aloiya paDikante samAhipattaM kAlamAse kAlaM kiccA uI 25 candimasUriyaM jahA ammaDo, jAva bambhaloe kappe deva tAe uvavanne / tattha NaM atthegaiyANaM devANaM dasa sAgarovamA ThiI pannatA, tattha NaM mahabbalassa vi dasa sAgarovamAI ThiI pnttaa|| For Private and Personal Use Only

Page #132
Notes. N. B. The references are to Pages. Page 3.ratararatenent is a collective name applied to a collection of the last five upAGagas namely kappiyA, kappavarDisiyAo, pupphiyA, pupphacUliyAo and lastly vaNhidasAo. This title finds its justification only in the first cAga. Compare asubhakaDakammapanbhAreNaM kAlamAse kAlaM kiccA cautthIe paGakappabhAe puDhavIe hemAme narae neraiyattAe uvavane (28, 25.) kappiyA is the name of the eighth upAGaga and the first gour of faturalesarsit. It was so called because it forms a foundation ( kalpa; kalpanA) of the whole work. teNaM kAleNaM teNaM samayeNaM means at that time in that epoch. According to Jainism 915 is the highest genus of which h is the lowest species. It is divided into refguft the Aeon of Increase and bhavasarpiNI the Aeon of Decrease. They are further divided into susamasusamA, susamA, susamadussamA, dussamasusamA, dussamA and dussamadussamA. susamasusamA forms the first epoch of the avasApaNI and the last of the utsarpiNI and means a time when happiness is beyond par. This division, so to say, is entirely arbitrary and just resembles the kRta, dvApara, tretA, and kali of the Vedantins. ajasuhamme ( Aryasudharman ) was the ifth gaNadhara out of eleven. He is rather an important figure in as- . For Private and Personal Use Only

Page #133
116 Nirayavaliyao much as he put thc preachings of Herefit in the ET form. Compare T r as Bafier, ga vigifat gaNaharA NiuNaM. All the nine gaNadharas had died during the life-time of herafte excepting vita ( who died immediately after mahAvIra)and sudharmA. In this way goal is the first man through whom the teachings of herita had come down to the Jains. He had a pupil named that puts the questions every now and then to gaaf who in his turn answers them to the pupil's satisfaction. Most of heratt's principles are conveyed through such dialogues, They certainly remind us of Socrates and his pupils. rAyagihe is rAjagRha the motlern Rajagir in Behar and Orissa. It has the honour of being very frequently visited by Heate and very many Jain monks. free for the full passage see Appendix 1. guNasilae is guNazilaka which is the name of the temple. Note that in those days the Jain ascetics usually took their abode in the outside of the city. This was done only to ensure mental tranquility and never from any misanthropic motive. Moreover they had a very large number of monks with thein to manage whom required a big place like a garden. On the other hand her he did recognize the value of associating with the public. For Private and Personal Use Only

Page #134
Notes 117 This fact will find its corroboration in his farsighted aud definite scheme of caturvidhasaMgha. gourt means description. There are stereotyped descriptions of the temple, king, assembly-hall etc in uvavAIpUtra and vaNNao means such stereotyped description. It is to be supplied here form that book. For such a full description see Appendix I. - dh is one born of a noble family from mother's side. It has got to be distinguished from godina in which case it means one born of a noble family from father's side. That was the renowned pupil of girare the twenty-third 18. He enlightened the famous king 9997 by a very convincing debate which occurs in riga for . Bufafogar having sought for the abode after the manner prescribed. Jain monks have not to accept and use anything which is not offered to them, In the same manner they cannot utilize a residence which is not sought for and given by the owner, 224 is of six types, after usually contains laymen, lay women, kings and members of untouchable class also. Any one is allowed to attend the sermon without distinction of caste aud creed. This is the best illustration of catholicity of the Jain seers. Trafgant a stereotyped description of religion will be found in Appendix I. samaca uraMsasaMThANa there are in all six figures ( saMThANa= saMsthAna ) of different types. samacauraMsasaMThANa is the first For Private and Personal Use Only

Page #135
118 Niray valiyao of them and it means that posture in which the four "ends" of the body are equidistant when seated in a position called paryaMGakAsana or padmAsana. It means, in other words, the distance between the right shoulder and the right knee, when seated in a position called up, the distance between the left shoulder and the left knee, that between the two knees and lastly that between the two shoulders is quite equal. This is called Tadkih a posture in which the distances between all the four above-mentioned "ends" are equal. This is considered one of the many excellent physical signs and try was favoured with that. #fagfasagara ( sferanlageestesge: The commentator of TTTA 450 writes: fal r aafiaft vipulA anekayojanapramANa kSetrAzritavastudahanasamarthA tejolezyA viziSTatapojamafoafaqina1 ansara JET diftafay at staza:) One endowed with that rare fiery lustre which lies latent ( at the time of inactivity ), which is able to consume things (animate or inanimate ) even though they may be situated at a very long distance, as a result of particular austere penances. In all there are six lezyAs namely kRSNa, nIla, kApota, tan, 94, and ys. No appropriate, single, english word can be found for war. Dr. Hoernle tries to convey the sense of through the words " Psy. chic Force". en very properly means a particular For Private and Personal Use Only

Page #136
Notes 119 physical shape of the soul-particles which they assume through one of the Trinity of Activities called watete. Its scofet will be feszad-free BTICA FAN sahAnayA iti lezyA. So this much is clear that wherever there is patent (thought-activity), there is not and vice versa and therefore wear is to be found in one who is on the 13th step of the Spiritual Ladder called Estett samt and never in one who is on the 14th step called salt ant. There is invaciable concommittance between the two. This doctrine of lezyA has its parallel in yogadarzana of pataJjali, Compare " #HIFTEET alfira falaffiatuh 1101 This tejolezyA can be very well compared with zapanazakti of the ancient sages. It is a power obtained through practising very hard austerities. This very power was exercised by gozAlaka on mahAvIra but this fiery power was calmed down by the tranquilizing alabezyA of mahAvIra. One desiring to obtain such a fiery power as this should fast for six months breaking them on every two days by so many grains of gruel that can remain safely on the nail and faultless water and keeping his hands up during the whole course. Try with the knees upwards. That posture in which the knees remain upwards is to be differentiated from godohikAsana and utkuTukAsana. 35Tpoi plural is used to denote collection of the For Private and Personal Use Only

Page #137
120 last ive upAGaga book called faarafaret. Nirayavaliyao which are included in a single Acharya Shri Kailassagarsuri Gyanmandir Page 4. etc are the names of the chapters of nirayAvaliyAyo. They are named after the principal persons figuring in them, and others were the step-brothers of kUNiya. kUNie was the son of zreNika, the king of rAjagRha by his principal wife celaNA who was the daughter of king ceDaga of vesAlI. for had nearly as many wives as twenty three. kUNiya is ajAtazatru of the Buddhas. He is also known in the Jain books as azokacaMdra, vaJjIvidehaputta, and videhaputta. Page 5. kAlI was the stepmother of kUNiya and one of the wives, along with celaNA, naMdA, sukAlI, kAlI and others, of zreNika, garulavU he ( Loc. sing. and not Nom. sing.) is an arrangement of the army of mahA for in the shape of an eagle, while that of a's army was in the shape of a cart ( zakaTavyUha ). ekkArasameNa khaNDeNaM, kUNiya and his ten step-brothers joined in the battle called rahamasula against hala and vihala who were full brothers of kUNiya and whos cause, as it was found just, was warmly espoused by. So each of the princes (and others) came on the battlefield with the eleventh part of the whole army. That eleventh part, as is said before, consisted of three thousands of elephants, chariots, and horses as well as three crores of For Private and Personal Use Only

Page #138
Notes 121 infantry. Tayan is the name of the battle arranged finally by antar and at tage to defend fora against 61. It is written in the Jain canonical books that ninety-six lacs of people were killed in that great war. I was so called because in that battle no warriors were employed afterwards from fora's side but simply a chariot without a charioteer and horses was employed. It contained only & yto in it which was killing the hostile army through divine power. It saved ipfurar's army and at the same time killed the hostile army. It is not a chariot to chariot fight as is likely to be mistaken. kuDDamva jAgariya jAgaramANIe ayameyArUve ajjhathie (jAva) samuppajitthA, Queen Kali's mind was engaged in thoughts of domestic affairs and was thus keeping awake. Just at this time a thought amongst others about her son i flash-d on her. manne means " Should I hope ? " kAle NaM kumAre ahaM jIvamANaM pAsijjA ? Here kAle kumAre is to be taken in accusative case, 311 CET in low spirits, tahArUvANaM of the ideal saints as described in the canonicat books. viulassa assa gahaNayAe to learn plenty of things. IETTIG is azn. The Prakrit languages generally have no Dative forms. They use gen. for dat e. g. CAT Cath. Still however there are some such forms as Turg, B7516, 9654TATIC. Astfangfra. Two words very frequently occur in the Jain canonical books in For Private and Personal Use Only

Page #139
122 Nirayavaliyao the sense of servants. They are relatayan and dAsaceTa. Meaning of kauTumbikapuruSa will be the member of one's family. From this we can safely say that a custom of engaging family members as servants at that time was in vogue. And algage was exclu. sively used to denote this class of servants. denotes that the servants belonged to a family of slaves. These people had to remain as servants during their whole life time, while this was not so in the case of its 969.918), spoke, said, the form of the Aorist from 99, SK a to speak. Page 6. uvaTThavittA jAva paJcappirNAnta, servants were ordered to keep ready the carriage and to inform her of the same, gafas Formal having worshipped family-gods, BTqACTE TUTTOGT after with a body adorned with few but costly ornaments, ag of F ret eat.........9f14ag:--Kali ordered for the excellent chariot meant for religious purpose. She seated herself in it and passing on the royal road came up to content in the garden. She then alighted from the chariot and went to herat surrounded by a nnmber of servants, offered her homage through eas and then she, actually bowing to him, stood before him with courtesy and hands folded. This is a patent custom observed by kings and queens alike while going to pay respect to any prophet of Janism. For Private and Personal Use Only

Page #140
Notes 128 dhammakalA mANiyamAH A typically religious discourse is given in full in Appendix I. Allait seeing 77 and her retinue, preached a religions sermon which ended in propouuding that a layman or a laywoman, as the case may be, can become ArAdhaka ( a true disciple entitled to emancipation through practising rules of conduct based on knowledge and believed by faith ) or etifea by strictly adhering to rules. Page 7. hayamahiyapavaravIraghAiyaNivaDiyacindhajjhayapaDAgeH hataH sainyasya hatavAt , mathito mAnasya manthanAt . pravaravIrAH subhaTA dhAtitAH yasya tathA nipatitAH vivadhvajAH garuDAdivihnayuktAH ketavaH patAkAzca yasya sa tthaa| Who was deprived and disturbed and whose distinguished warriors had been destroyed as well as whose emblems, banners and flags. were fallen. It is better to take fu and After as qualifying 215 rather than taking them as quali. fying vIra. It is a karmadhAraya compound of padacatuSTaya. nirAloyAo disAo karemANe, depriving ( all the ten) directions of their natural light ( by the dust raised by his army ). sapakakhaM sapaDidiviM: Commentator writes sapajhaM samAnapArzva samAnavAmetarapArzvatayA, sapratidina samAnapratidiktayA atyarthabhimukha ityarthaH, abhimukhAgamane hi parasparasya samAviva dakSiNavAmapAjhe bhavataH evaM vidizAvapIti / In short, it means that they both ( kALa and ceDaga ) were quite face to face. Asurutte is variously rendered into Sanskrit by For Private and Personal Use Only

Page #141
124 Nirayavaliyao BUTYGA (very angry or easily excitable), snydt (1787 + ukta = Asuroka meaning one who used terrific words just like devils and lastly by 841766meaniny easily excitable. There is no difference of meaning yielded by the first and third rendering. It can be also rendered by 3113Ta but without any difference of meaning. But then it will be strictly speakng, preta. HACHE ATTU is a pres, part from fafafa a att root meaning " to burn with anger." agai G701 Jis, he assumes an attitude (in shooting ) named faze in which the archer stands with the feet a span apart. It does not mean at all that he places his arrow on his bow. More. over if it is to be derived from facere, then it will be agere. ...egAhacaM kUDAhacaM ( Sk. ekAhatyaM kUTAhatyaM) These words should not be rendered into Sanskrit by Thiara Tapah la the first place they can not be so rendered according to strict rules of grammar and in the second place it will be wrong to assign an adverbial sense to it. So it is better to take them #175 kUTAhatya as qualifying kAlaM kumAraM who was fit to be done away with by one blow like that of a med ( pASANamayayantravizeSa ) by ceDaga. Just as kUTa pounds a thing with its one blow so also 450 did fr3 by one blow only. In this sense #rget and erecht will be simple adjectives qualifying kAla. uThAe uTei, commentator zrI candrasUrI thus explains it as utthAna mutthA Urdhva vartanaM tayA uttiSThati meaning she stands up by rising from her seat. For Private and Personal Use Only

Page #142
Notes 125 Page. 8. cautthIe phDakappabhAe puDhavIe, this is the fourth of the seven hells according to Jainism. EATAis a portion of it technically called 27919. gaar . vamaThiiesu neraiemu, amidst those infernal beings whose age is ten ENTITAS, 3197567FAYEHITUT, on account of lot of bad deeds. kAlamAse kAlaM kiccA, dying at the destined time, taMsi tArisayasi vAsagharaMsi, in a house of such a description. sIha sumiNe pAsittANaM, queeu cellaNA saw a lion in a dream which indicated that she would get a son as strong as a lion. jahA pabhAvaI, this pabhAvaI was the queen of mahAbala firuring in bhagavatIsUtra (II, II) and whose full description is given in Appendix II. Page 9. fagg #renpoi a afeguutiot, when three full months were over, gieo 9156475, she had a pregnancydesire, uyaravalImaMsehiM sollehiM ya talie haM ya bhajiehiM, with meat of the folds of the belly roasted, fried with oil and broiled. In connection with this it is to be noted here that aresti had a very bad longing. If it be fulfilled it will endanger foto's life and if it is not fulfilled, the queen will continue becoming leaner day by day and that was also not desirable. However the difficulty was got over by the farsighted plan of Abhaykumar. BATTALOT37t (519) TRAIG artit, the commentator makes a nice distinction_here between the two words. He says For Private and Personal Use Only

Page #143
Shri Mahavir Jain Aradhana Kendra 126 www.kobatirth.org Nirayavaliyao . AsAemANIo is ISatsvAdayantyo bahuca tyajantya- ikSukhaNDAdekhi paribhAebhANIo is sarvamupabhuJjAnAH ( parasparaM daddantyaH ). They can be translated by tasting and eatring. Acharya Shri Kailassagarsuri Gyanmandir taMsi dohalasi aviNijja mANaMsi, when that desire was not granted. omanthiyanayaNavaryeNa kamalA, the queen whose lotus-like eyes and face were withered (amfya ). eyama no ADhAi no pariyANa. i, neither does she honour the words nor pay heed to them. We come across this typical expression very often in the canonical literature to express dis-inclination to disclose one's opinion. Page 10. eyamahassa no arihe sarvaNayAe ?, Am I not fit to be informed of (yonr) inner motive ? does not reveal her desire, perhaps, out of shame. Bur she has to reveal it when she is pressed by her loving husband twice or thrice, ag of agafagifa jahA NaM tava dohalassa saMpattI bhavissai, I shall so exert as your desire will be satisfied uppattiyAe ya veNaiyAe kammiyAe ya pariNAmiyAe ya, by intellect derived from very birth, acquired by discipline, by practice, and by experience. This is a fourfold division of intellect, ri z af, ways, means and method. Page 12. sUNAo allaM mAMsaM rUhiraM batthipuDagaM va giost, Bring from slaughter-house flesh, blood and bladder. Abhaya Kumar is very much noted for his ready-wit, farsight and superb genius, He was For Private and Personal Use Only

Page #144
Notes 127 also a dutiful son. He wanted anyhow to relieve his father of this new trouble and therefore he hatched a plan according to which he ordered his confidential servants to bring fresh flesh, blood and bladder from a slaughter-house, which, according to previous undetstanding with his father, he placed on his father's belly and began operation while the queen was kept behind the curtain to see the operation with her own eyes and get assurance for herself. In this way the queen's desire to taste her husband's flesh was satisfied while really speaking the flesh was of some animal. This is how Abhaya tided over a difficulty. aSpakanpiyaM karei, the commentator zrI caMdrasUrI takes appakappitha to mean Atma. It means he puts it in his vicinity. seNiyaM rAyaM rahahisamayaM sayaNijjaMsi uttANayaM nivajjAveda, he asks the king to lie down on his back on a secret bed. He then spread the flesh and the blood on the belly and covered them by a bladder. And after that he wrapped all those by a cloth, agu devIM upiM pAsAe avaloyaNavaragayaM ThavAves, he got queen cellaNA to be seated on a palace so as to have a good look at the operation. rAyA aliyamucchiyaM kares, the king shows a pretended swoon. Page 13. puvvarattAvaratakAlasamayasi ( pUrvarAtrApararAtrakAlasamaye) exactly at midnight. + etc. Queen eur For Private and Personal Use Only

Page #145
Shri Mahavir Jain Aradhana Kendra 128 www.kobatirth.org Nirayavaliyao thought that the offspring must be of a wicked character because it produced in her a desire to devour the flesh of its father. Therefore she wished that the child should not see the light of the day and hence she tried to secure abortion. Acharya Shri Kailassagarsuri Gyanmandir Page 14. uccAbayAhiM AosaNAhiM Aosai, her blamed her in strong and mild terms. uccAvayasava sAviyaM karei, he gave her oaths of various types to ensure child's safety. aggaGaguliyA kukkuDapicchaeNa dUniyA yAvi hotthA, the tip of the finger was hurt by the (sharpedged ) feather of the cock. are Page 15. ThiivaDiyaM ( sthitipatitAM kulakramAyAtaM putra janmAnuSThAnam ) Hereditcry custom of Birth-day celebration. There many other customs also such as a (observed on the first day ), if (observed on the third day when the moon and the sun are first shown to the child ), ( observed on the sixth day), and (observed on the twelfth day ). ThiivaDiyA or sthitipatitA ( birthday cele - bration) was observed annually on the date when the child's birth might have taken place. "efore fa, prince was named for as the tip of his finger was cut off by the cock's feather, a T......... agent art,. He was given gifts of eight articles of every best thing just as meghakumAra was given eights of unwrought gold,eight is of wrought gold etc. etc. For further details see page 38 of jJAtAdharmakathAGaga ( Agamodaya samiti edition ). For Private and Personal Use Only ""

Page #146
Notes 129 Page. 16. sayfor a Fesgifor a facenfor 2, commentator of pag.79157 gives following meanings:Braait aut, face spuit, fate fastarai, ( see page 81 of ara015", STTATTI Afafa edition ). 2 lag f the commentator of facesso seems to support the above interpretations of 377aaft with this difference that he takes fuerfor to mean eragafiarca . Bir also means weak point in character fe is also used in the sense of blemishes in character in supAsanAhacariyam But these latter meanings will be rather unsuitable here as we know that it would help forzt very little if he went on simply finding bad traits of character of so mighty a king as afort with the intention of getting rid of him. So sada's interpretations which are supported by the coinmentator of faizto will suit the context here. They will, then, mean opportune moments, side-doors, and solitary places ( where gefore can easily do away with the king and consequently ascend the throne ). Page. 16 Foll, immediately. Its Sanskrit equivalent safe as given by Pandit Hargovindas in ETE H at is doubtful. It is not used in the sense of sea also. At the best it is a dalt word meaning immediately. Page. 17. ERIKUTE TUTTARET, one who cherishes ex 9 For Private and Personal Use Only

Page #147
130 Nirayavaliyao treme affection and love, agua furs ar... Fa ? gun, the mother of afora, did not well receive her son safora, when the latter came to pay respect to her. She stated as its reason the imprisonment of seNiya by kUNiya whereupon the latter said that he was forced to do so as his father king afore wanted to murder him, beat him, imprison him, insult him. This was, of course, a falsehood. In order to prove his fears groundless and to emphasize his f: ther's love for him, he related to him the whole history from pregnancy-desire to cock-feather incident. This set him repenting and rectifying his error as we shall see furtheron. 7 , 377... ... ... Tit THOTIT, fora now repents and confesses that he did very bad. He then went to unfetter his father taking an axe with him. His father sees him with the axe and anticipating some fresh evil ends by taking a deadly poison. qartezy 3rd. per. sing. Past Tense of 118 with H to resolve. gamaNAe is gamanAya, similar to savaNae, BTEIC, 4549rang 39977491247, (SK fatagfajt ), one seeking that which is never sought for by any, that is, a seeker of death. sirihiriparivajie ( SK zrI hrIparivarjita) unmeritorious and shameless. kumAreNa ( SK ku+mAra ) by disgraceful killing. tAlapuDagaM visaM, deadly poison that tears asunder the palate.. For Private and Personal Use Only

Page #148
Notes 131 Page. 18. Henratur qualife, its virulent action began after a yei ( forty-eight minutes ). Here yan simply means short time. facaroi, fact, oftafcquc, sitgoof breathless, motionless, soul-less, and fallen. enguotoi n guotoi, by one who is unfortunate and who has not done meritorious deeds in past. ___Figure 3 after royamANe stands for royamANe, kandamANe, and farsaarit. 512 HITRYGTUi ievui tits, he performs his cremation-ceremony with great pomp and reverence. ana mauti........ III, afort was now full of repentance so much so that he did not even endure the unpleasant sight of the seat of his father's tragic death. So in order to have a change of place and consequently to froget the misery he took to 2017-ft. Page, 19. Og of ata asta $HIFA..........and yoqfad, the whole story runs as follows:-King aforer had two excellent things namely BreadER ( so called as it had curves at eighteen points ) and #Troprioceft ( so called as it was always in rut ). They were severally as costly as the whole of his kingdom. Sforzi thought to entrust beforer with kingdom and two of his sons and faces who were the younger brothers of kUNiya with seyaNagaitthI and graingit respectively. For Private and Personal Use Only

Page #149
132 Nirayavaliyao He actually gave se yaNaga and aTThArasavaMkahAra to halla and face but he could not make over the throne to qaforet as we know he poisoned off himself before he could do the same. After afora's death, forer assumed kingship and halla, vihalla enjoyed with seyaNaga and studhere. This enjoyment of and face was not put up with by madt a beloved wife of eafurer who tauntingly retorted " karNaviSalagnakRto'to'yameva kumAro I OTTA, F , JEST facrar: " He was thus insti. gated by qergat to have those two excellent things. King gaforu then begged g and face of those things upon which they said that they can part with them if half of the kingdom was given to them. kuNiya did not agree to this. hala and vihala being afraid of fore went to the shelter of their maternal grandfather ceDaga. kUNiya requested ceDaga to hand over the princes but he did not as he saw that asfor27 was on the wrong side. Thus a battle called auts arose between them, Page. 21. Hi Brafalegui, without informing me. aforer, as he was then the reigning king, must have expected that age should seek his permission before leaving his kingdom. seyaNagaM gandhahatyiM aTThArasavaMka ca hAraM dUyaM pesittae evaM saMpehei, he intends to send the messenger for the excellent elephant erot and eighteen curved necklace. Note that afang( a form of Infinitive of Purpose ) has got two objects. For Private and Personal Use Only

Page #150
Notes 133 Page 22. jahA citto, this citta figures in rAyapaseNiyasUtta as a messenger sent by the king of zvetAMbI to jitazatru the king of zrAvastI jaha ceva NaM......... pese mi, ceDaga had given shelter to vihala only because his case was quite just and appealing. He argues in the same way and wants the messenger to tell his master that a gift (of and ) given by seNiya to villa was the latter's sole property and as such is indivisible and if he at all wants to have these two things he should also think to part with half of his kingdom for vehala ceDaga also conveyed through the messenger that bore the same relation to him as did aga and should be supported as his case was justifiable cAuraghaNTe Asarahe, a chariot to which were hung four bells in four principal directions, guf quafe quafe, with fine temporary rasidences ( tents and pavillions) and breakfasts. ....... Page 23. jANi kANi rayaNANi... * samuppannA, kUNiya forwards a counter-argument saying that whatever precious gems happen to be produced in the country belong to the king who succeeds. These two things were the products off who is succeeded by me and therefore they should naturally belong to me. rAyakulaparaMparAgayaM ThiiyaM, a convention which is handed down in regular succession in the royal family. For Private and Personal Use Only

Page #151
134 Nirayavaliyao : Page. 24. aurig a NY #STEH TATT are a goi quente 849%AFE I 3777fdal Facilitoi me qorate, throw away the footstool (on which the king while sitting on a throne usually puts his feet) of 7811, the king of aurat, by your left foot and having done so give him (my) letter, fixing it on the edge of your spear. This method seems to have been adopted by the messenger, after instructions from his master, with a double purpose when every means is exhausted to effect compromise. This will either excite a king to accept the challenge or will calm him down for ever. This is a final measure adopted, quran 31450 (ra) fafafHA AI faarej bhiuDi niDAle sAha this is the external sign of the internal wrath, ga o AFP foutisti.........311T, this is the honour done to you by me ( while speaking these words the messenger salutes the king ) and here is the order of my master ( while speaking these words he throws away the footstool as ordered by his master ). As an ordinary man, the messenger does recognize the mighty personality of the king and consequently offers his respect but as a messenger he has to do (here, to throw away the footstool) what he is wanted to do by his master. PERIFES STATE M31791toi faergera's, he dismisses the messenger from a side-door, unwelcomed For Private and Personal Use Only

Page #152
Nots 135 and unhonoured. certainly received well the two messengers who were formerly sent to him. Third time he also paid the messenger in the same coin. This indirectly means that he has whole -heartedly embraced the chellange thrown by afora. Page 25. taM seyaM khalu, devANuppiyA amhaM ceDagaspa ranno jattaM ff, it is good, oh you beloved of gods, if we march agaist (declare war against). The Agamodayasamiti edition has juttaM for jattaM but it is not correct as it yields no sense. The reading a is accepted by zrIcaMndrasUri in his commentary. kUNiya succeeded in exciting sympathy in his ten brothers. af far, it simply. means here the pre-eminent elephent. It was called (fit to be bathed) as it was bathed, unlike other elephants, before starting for war. This was the very elephant used always by the king whenever he wanted to have a ride. It is called - because his coronation (af) also takes place along with the king's. Page 26. Two words subheddi vasIhiM and nAivi giThe hiM antarAvAse hi are to be distingnished here. vamahI really means pavilions or some such things designed to serve as temporary dwelling places antarAvAsa really means a short halt or a stay before a long stay (na). These halts were not protracted For Private and Personal Use Only

Page #153
136 Nirayavaliyao that is to say they broke their march after crossing a certain area fixed beforehand in their daily programme. aa aa aa dag, these kings of kAsI and kosala were the allies of king ceDaga, ceDaga himself was very strong. Still, however, he depended very naturally on his allies also. In some respect it is customary also to take the advice of such allies. took their formal consent though he had already accepted the challenge. Page 28. aufa, they fight on the battlefield (to win victory ), infagfe nobie with shields fastened to the hand, maMgatiya is a dezI word. osAriyAhi ughaNTAhi ( pralambIkRtAbhiH ughaNTAbhiH ) with the small thigh-bells hanging down. ukkisIhanAya bolakalakalaraveNaM, with a high-pitched roar like that of a lion, a din, and a cry. aya fua , making (the atmosphere) full of the roaring of ocean. naJcanta kabandhavAra bhImaM, dangerous on account of a number of dancing trunks (of human bodies). Page 29. jahA daDhapaino, the story of daDhapainna will be found in Appendix I. aftat, mothers having their names similar to those of their sons. Page 31. jahA mahAbalahsa, full description of mahAbais given in Appendix II. He was the son of bala, a king of hastinAgapUra, by his wife prabhAvatI. aTThao For Private and Personal Use Only

Page #154
Notes 137 freit, he was given eight articles of possible valuable thing, Page 32. aloe Ya etc. indicate the number of sAgaropamas during which the sons of kAla and the grandsons of afore will stay in the heavens called ETEH, $AUT etc, respectively. Page 34. 3 ANOTHERe, with four thousands of grafato gods. They are so called because they hold the same status as Indra. There is only a difference of names between arafax and 5. They can be roughly compared to modern ministers of the king, if we can compare and with the king. It should be noted in connection with this that amongst gods also there is a caste -sytem which ranges from Dewans (Arafa) upto the members of Untouchable clas; (called fasfemia). Page 35. fazao silfur 371*11 gHu, cognizing (the whole of Jambu-Dwip) by his extensive 8afagra which is the third of the five knowledges namely afa, wa, saft, 49: qja, and 7%. Difference between afa and ya on one hand and safer, 47:qfa, and 97 on the other hand is this that the first two are partea because they are dependent on the sense-organs while the last three are obtainable without the medium of the sense-organs and therefore the last three are called . This difference, then, makes the first two knowleges in For Private and Personal Use Only

Page #155
138 Niraya valiyao ferior to the last three. It is further to be noted that manaH paryava more powerful than avadhi and kevala is the most powerful of all. So cognizing by avadhi does not mean that he actually saw it with his own eyes but rather he saw it mentally with his bhAvacakSu and not by dravyacakSu the function of which is strictly confined to the first two knowledges. There are many varieties of fa with which we are very little concerned here. eftAbhe, the story of sUriyAma will be found on the fourteenth page of varafaaga (manuscript form ). Points meant to be conveyed here by jahA sUriyAbhe are his visit to H, his dignified procedure, preparation and paraphernalia, g, the whole ty pical question put by gautama to mahAvIra will be found in Appendix I under bhayavaM goyame jAtra vandai kUDAgArasAlA, this patent example is very much resorted to by the author to illustrate this phenomenon of entering of the divine prowess into the body of its possessor. This question has its origin in this fact that when a came to pay respect to he was just in the frame of an ordinary human being that is to say that divine prowess which gods generally possess was given up but when the god left mahAvIra, that very divine prowess entered the original home, the god's body. Seizing this wonderful phenomenon asked For Private and Personal Use Only

Page #156
Notes 139 Herate to explain the entry of the divine prowess (fast) into god's body. Just at this time wereite explains this phenomenon by a fitting example of ESTIRAH which runs roughly like this. Imagine a large house situated on a lofty summit capable of being entirely closed on all sides so much so that even the gales of the wind cannot enter it. Now imagine a crowd of persons just sitting in its neighbourhood. Now these persons accidently see a very very dense cloud ( clouds are often attracted by the moutains and therefore the students will now understand the propriety in selecting a house on the summit and not any other house) just about to rain cat and dog. Seeing this cloud they took to that house on the summit which was a sheet-anchor. Exactly like this entry of the people the divine prowess entered the god's body. Summit-house is to be compared to :he god's body and the crowd of persons to the divine prowss. It means, to be brief, that the divine prowess can leave and enter its original home after the fashion of the crowd of persons who could leave and enter the summit house. For details student can refer to the com mentory of abhayadevasUri on jJAtadharmakathAGga on page 180 (STTHCgafafa edition ). JEI B7107, 8117-e is one of the ten ideal laymen (squares ) mentioned in For Private and Personal Use Only

Page #157
140 Nirayayaliyo 51402arent. grlarcroftg, one whose words are wholly accepted, honoured and executed by all. This quality is a result of one of the f las called AdeyanAmakarma. It is especially reserved to pArzvanAtha in canonical books, though all the malses are more or less puruSAdAnIya, kattoo seThThI and gaGgadatta are the typical laymen figuring in bad XVIII, and XVI respectively. Page 36, fate TATTOO ( opp. to prarfezarot ), the fruit of arhour finally results in getting emancipation, mediate or immediate, for the agent, farregar OUT (ATAOUT violated in certain of its part) commits the agent to some such condition in which no facilities for practising ano are available. It involves him in a moral lapse which consigns him to a perpetual fall from which he rises not without great spiritual effort. 29 forjjaMsi devasaMtarie, here devadasaMtariya is not in the Nom. Case and as such cannot mean " clad in divine garment." It has got rather an adjectival sense qualifying devazayanIya. It will be, then, devadUruyAMtarite La reafit meaning "on a divine bed enveloped (aMtarita meaning situated at some distance hence covered or enveloped) by a 6 a divine garment (a rough form of net). Gods take their birth in the hollow space between age and devadUSya. For Private and Personal Use Only

Page #158
Notes 141 pajjati ( paryApti ) is fulness of faculties such as good power of digestion (AhArapajjati) etc. khaNDiyavihUNo, (sk khaNDi kavihInaH), there were no pupils with sAmila. khaNDiya is not to be understood as khaNDita and vihUNa as vidheya. It is possibly khaMDikavihIna khaMDika isa sanskrit word meaning a pupil. jattA te bhanne, javaNijjaM ? sarisavayA, mAsA, kulatthA, ege bhavaM . this typical series of questions is also employed in the dia. logue between thAvaccAputta and zUksanyAsI in the story of selaga (jJAtadharmakathAGagasUtra) somila belonging to another religious creed wanted to defy are by asking double-meaning questions. Here in our text the reading is rathet misleading as one is likely to take pagar and pa in the same case But it is not so. sarisavayA te bhante kiM bhakkheyA abhakkheyA ? evaM mAsAvi kulatthA vi mANiyavvA and the fourth question is ege bhava aNege bhavaM etc ? So in our text we have to put comma after sarisavayA, mAsA, kulatthA thus embodying in one sentence sour que-tions, alfha does not want to say that pArzva is sarisavaya, or mAsa, or kulattha. What he wants is to prove are a liar by employing double-meaning words. Thus when he asks pArzva as to whether sarisavaya is bhakSya or bhabhakSya, he expects only one answer from pAzva such as sarikhavaya is bhakSya or sarisavaya is abhakSya. So he wished to controvert pArzva when the latter would say sarisavaya is bhakSya by retorting that sarisavaya (saddazavayaH=a friend) is never at (eatable) because it meant a For Private and Personal Use Only

Page #159
142 Nirayavaliyao friend. He also wanted to controvert qi, when the latter would say sarisavaya is abhakSya, by retorting that sarisavaya (sarSava-a mustard) is bhakSya (eatable). But qpa seeing himself on the horns of a dilemina replies to the question by conditioning his sentence. Thus pArzva says that if he (semila) means a frieud by sarisavaya, then he is never eatable. But if he means a mustard seed by any then, of course, it is eatable provided it is iga ( made devoid of life). In these answers to seomila's questions the seeds of saaiaare are to be traced. In the same way arall replies to the questions of kulattha and mAsa etc. mAsa means (1) month (2) a grain of uDada, (3) a particular measure. kulattha means (1) one nobly born, (2) a particular grain called 147 in Gujarati. Student is advised to read 106-107 pages of jJAtadharmakathAGagasUtra ( A0 sa0 ) and commentary thereon for this interesting passage. The following explanation from zrI caMdrasUri' commentary on nira yAvali is given here : ___ 'jattA te bhante ! javaNija ca te !' iti praznaH, tathA sarisavayA mAsA ku tthA ege' bhojaeNa ege bhavaM duve bhava' iti ca / eteSAM ca yAtrAdipadAnAmAgamikagambhIrArthatvena bhagavati tadarthaparijJA-masaMbhAvayatA'pabhAjanArtha prazraH kRta iti / 'sarisavaya' ti ekatra sadRzavayasaH anyatra sarSapAH siddhArthakAH / 'mASa' tti ekatra mASA dazArdhaguJjAmAnaH suvarNAdiviSayaH anyatra mASo dhAnyavizeSaH una da iti loke rUDaH / 'kulasthA' tti ekatra kule tiSThanti iti kulatthAH, anyatra kulatthA dhAnyavizeSaH / sarisavayAdipadapraznazca cchalagrahaNenopahAsAthai kRtaH iti / 'ege bhavaM' ti eko bhavAn ityekatvAbhyupagame AtmanaH kRte bhagavatA zrotrAdivijJAnAnA For Private and Personal Use Only

Page #160
Notes 143 mavayavAnAM cAtmano'nekaza upalabdhyA ekatvaM duSayiSyAmIti buddhayA paryanuyogo dvijena kRtH| yAvacchabdAt 'duve bhavaM' ti gRyate / dvau bhavAn iti ca dvitvAbhyupagame hame katva viziSThasyArthasya dvitvavirodhena dvitvaM duSayiSyAmIti buddhayA payanuyogo vihitaH / atra bhagavAn syAdvAdapakSaM nikhiladoSagocatikrAntamavalamvyottaramadAyi-eko'pyahaM. kathaM ? dravyArthatayA jIvadravsyayaikatvAt na tu pradezArthanayA; pradezArthatayA hyanekatvAt . mabhetyavA donAmekatvopalambho na bAdhakaH jJAnadarzanArthatayA kadAcit dvitvamapi na viruddhamityata uktaM dvAvasyahaM, kiM .kasyApi svabhAvabhedenAnekadhAtvaM dRzyate tathA i-ekA hi devadattAdipuruSa ekadaiva tattadapekSayA pitRtvaputratvabhrAtRvyatvamAtulatvabhAgineyatvAdInane kAn svabhAvAn labhate / 'tahA akkhae avvae nizca avaTTie Aya' tti yathA jIvadravyasyaikatvAdekastathA pradezArthataH saGakhyeyapradezatAmAzrityAkSayaH, * sarvathA pradezAnAM kSayAbhAvAt , tathA'vyaya: kiyatAmapi vyayatvAbhAvAt , asaDakhyeyaprade tA hi na kadAcanApyapati, ato vyavasthitatvAniyatAmyupagame'pi na kazcidoSaH, ityevaM bhagavatA'mihite tenApRSTe'pyAtmasvarUpe tadvodhArtha, vyavacchinnasaMzayaH saMjAtasamyaktvaH / ____sAvagadhamma paDivauijatA, "the duties of a zrAvaka in Jainism are twelve in number; they consist of five Anuvratas or lesser vows and seven Sikshavratas or disciplinary vows. The vows observed by monks are called mahavratas and in contrast those observed by an upasaka are said to be su or lesser. In the case of the monk the formula of the vrata is savvao panaivayao etc, while in the case of an upasaka it is thulao panaivavao. etc. with reference to the first three vows. The fourth vow of the monk is savvao mehunao, i. For Private and Personal Use Only

Page #161
144 Niraya valiyao for an e., absolute continence, while the same upasaka is sadara-samtose, limitation of sexual pleasure to one's wife or wives. The fifth VOW of the monk is savvao pariggahao, abondonment of all possessions, but the same for an upasaka is icchavihiparimana, limitation of one's desires and ambitions. With reference to the seve 1 disciplinary vows we should note that they are divi. ded into two classes again, three gunavratas and four siksahvratas. The gunavratas are: (1) anatthadanda, unprofitable employment or indulgence in unprofitable occupation; (2) disivvaya, limitation with reference to his movements in a particular quarter, and (3) uvabhogaparibhogapamana, limitation as to articls of use, such as food, drink clothing etc. The difference between disivvaya and des vagasiya, therefore, seems to be, that in disivvaya a person limits his movements to a particular quarter, east, west and so onr while in desavagnsiya he limits, every day, the distance to be traversed in the quarter. The commentator means by uvabhoga objects the use of which can be repeated, such as, house, clothes etc; by paribhoga he means objects that can be used once only, such as food and drink ; upabhujyate paunaHpunyena sevyate ityupamogo bhavanavasanavanitAdiH / paribhujyate sakRdAsevyate iti paribhoga energgafaaqaift:. The four Sikshahvratas are; (1) For Private and Personal Use Only

Page #162
145 Notes Samaiya, good conduct, urgetriefava H*T:(2) desavagasiya; (3) Posahovavasa, observing fasts on the 8th day, 14th day of each fortnight, and 15th day, i, e., the full-moon-day (gourhrferuft) and the new-moon-day (183-BTHTATEZIT). Thus, the Jain layman is asked to observe six fasts in a month; and (4) atihisanivibhaga, offering charities to guests ( atithi ) or to pious men of Jain sect, such as monks, nuns, laymen and laywomen, atithisaMvibhAgo nAma atithayaH sAdhavaH sAdhvyaH zrAvakAH zrAvikAca, eteSu gRhamupAgateSu bhavarayA abhyutyAnAsanadAnapAdapramArjananamaskArAdibhiracayitvA yathAvibhavazakti annapAnavalauSadhAlayAdipradAnena savibhAgaH kAryaH To these twelve vows the texts always add as the last vow of the life a series of continuous fasts, ARETHANORATTETTE A TITIGHT, determined self-mortification by the last mortal emaciation. Note that the monk's vows are called Agha; while those of a layman are called Baa. The monk observes these vows in an absolute, perfect manner, as for instance, abstaining from doing injury even to so-called inanimate objects like stone while the householder cannot practise them in such a manner and is therefore allowed to lessen cr limit the sphere of his obeservances." We are indebted for this explanation to Dr P. L. Vaidya. Page 39. 189576i armi 96H Weitet, having got made the copper pats, frying pan and 10 For Private and Personal Use Only

Page #163
146 Nirayavaliyao incense-stand to be used by the ascetics. is GO TUpatthA, asceties staying on the banks of river Ganges. Their list as given here is important from this point of view that it records the classes of ascetics prevalent in those days in the 6th century B. C. cAlaI a misprint for thAlaI in the text Differing from the commentator zrIcaMdrasUrI, we have adopted the reading which means that class of ascetics who hold certain big vessel or utensil in their hands (f). The explanation gRhItabhANDA: for ghAlaI by zrI caMdrasUrI is not satisfactory. kottiya is from kotrika meaning that class of ascetics who s eep on the ground, faft iGagAlasolliyaM kandusolliyaM piva appANaM karemANA, making themselves roasted, as if it were, in frying-pan (FG) or by charcoal sitting in the midst of five fires (four in four directions and one of the sun above. ) udDaM bAhAo pagijjhiya, keeping the hands always up. disAcakkavAleNaM tavokkameNaM, by that sort of penance in which the fasts are broken by the fruits etc. brought from the east on the first fast-breakingday, from the south on the second-fast-breaking-day, from the west on the third, from the north on the fourth and from the east again on the fifth and so on and so on till the end of the penance. agazdui arforfarativi, continuous fasts of two days breaking them on every third day by the fruits

Page #164
Notes 147 etc in the manner described above. o as is usually and mistakingly understood, never means fasts for three days. It means only and always two fasts. In those days and sometimes to-day also when a peson wants to observe two days' fast, he drops one meal (that is he takes his meal once only ) on the days preceding and succeeding. In other words he drops six meals in all and therefore it is called (98) which means complete two days' fasts. Page 40. ART and styfo are two kinds of wood the mutual attrition of which produces fire. They were the old substitutes of the modern matches. Page 41, freagimi does not mean "keeping inomentarily awake." It is likely to be so misunderstood. The word, as it stands, can yield that sense, but it is not supported by tradition and 25( something like " short notes"). It means a vigil or wakefulness observed specially to brood over the ephemeral ( 8facut ) nature of this world. There are many types of vigils (opf61) called Farafrafia, FHEMUTAT, enfotez stoffer etc. Page 42. goqing 7 qftarzony, (sk. gaerfa52 gefahnfax: ) a friend of my infancy and a friend in my monkhood. Fee faat, this fara was formerly a king but he For Private and Personal Use Only

Page #165
148 Nirayavaliyao took to initiation at the hands of afterwards and again he reverted to an ascetic's life just like somila. This topic is dealt with in bhagavatisUtra (11, 9.) Page 46. kevalakappaM jambUdIvaM, jambUdvIpa as complete or full as kevalajJAna. As much of jambudvIpa as is capable of being cognized by (perfect knowlege) meaning secondarily the whole of it because it is only that is able to visualize a thing in its uttermost comprehensiveness and in all its qafas. Page 47. r, mother of knees and elbows, fondling kness and elbows in stead of children, faraftar etc. describe some of the rules of nuns (and monks also ). They must be well-regulated in their movements, speech, search for food, receiving and placing their accessories and lastly in going to privy, making water, spitting cough ( lepman khela is not derivable from kSvela). removing dirt from the body and in cleaning > nose. Page 48.geffent etc is one of the Trinty of Right Activity. They should be very careful to check the mind from going astray, to restraint speech, and to control body ( bodily organs). vijApaoe etc. subhadrA asks the nuns to give her certain magic charm or For Private and Personal Use Only

Page #166
Notes incantations, some emetic (a), purge, enema, herb or drug which may enable her to conceive and give birth to child. This records, in a way, a social custom prevalent in those days. In our modern society also a knowledge of the abovementioned things is believed to be possessed by so-called saints, ascetics, and houseless beggars. 149 Page 50. gangeaaffo dei, a palanquin carried by thousand men, For Private and Personal Use Only Page 51., plucking out five handfuls of hair. fa etc, this is a stereotyped passage to be uttered by the candidate for initiation before preceptor. It is to this effect:-"Oh l revered Sir ! this world is on fire which is in the form of old age and death. Therefore I wish to reuounce it. Just as a man, seeing that his house is on fire, brings out costly articles fron it with the only intention that they will be hel ping him in his remaining life, in the same fashion oh revered Sir! I have come here before you bringing with me my dear soul from that worldly fire with a sole desire that it will, if rightly disciplined, entitle me to emancipation. This is, so to say, a sacred assurance, given to the preceptor, of the candidate's non-attachment towards the world and a keen desire to practise 27

Page #167
150 Nirayavaliyao monkhood, howsoever it may be beset with diffi culties. Acharya Shri Kailassagarsuri Gyanmandir Page 52. eyassa ThANassa Aloehi, make a confession of this sin (as confession to a priest is necessary for salvation.) Page 53. etc there is also another interpretation of this word different from one mentioned in the glossary. It is pAzastha. one who ensnares one's self iu karmic bondages by violating rules prescribed is called pAsattha (pAzastha ). Here gensnared herself in karmic bondage by fondling children of others which is prohibited for the nuns and monks. Page 54. vinayapariNayamettA, educated ( vijJakA ), and matured (f) to enjoy worldly pleasures. telakelA iva susaMgociyA, she was carfully looked after like earthen pot for oil. The commentator says:tailakelA saurASTraprasiddho mRnmayaH tailasya bhAjanavizeSa: This earthen vessel for oil was rather bottomless and hence difficult to be handled and so was she. Page 58. mAsiyAe saMlehaNAe sahi bhattAI aNasaNAe cheitA, cutting off sixty meals by fasts lasting upto one month. It is called mAsikI saMlekhanA or mAsakSamaNa saMlekhanA means emaciation of body aud passions by physical and mental penance. cf. raft's comment:zarIrasya jIvasya ca tapasA rAgAdijayena ca kRzIkaraNaM saMlekhanA lekhanam For Private and Personal Use Only

Page #168
Notes 151 (emaciation ) is one of the means, in medical science, to decrease #air. __Page 62. paDiyapuyatvaNI varagaparivajiyA, with fallen and Aabby bosom and given up by suitors. Page 64. Efemeifen is a misprint in the text for aftcargfde. Differing from the reading of Agamodayasamiti edition of nirayAvaliyAo, we have adopted the reading ettargfert which is the only fitting reading here. Tafam will mean sfrutart one who cherishes extreme disgust for the body. This is according to Jainism, a qualification because it believes that love for the body will interfere with love for soul. And therefore there is allotted a distinct and exalted place to syftar ai ( in which it is to be contemplated that this body is impure, full of filth and dirt and no love should be cherished for that) which is one of the twelve bhAvanAs. So zarIrapAosiyA will be rather a qualificatiou in the case of a AryA and it is not wanted here. zrIcaMdrasUri has not commented over the word aud therefore it is difficult to infer what reading he would have preferred, framfarar is one who spoils the character (of a nun) by beautifying the body in a manner which is against the law. In this way this reading is quite fitting here as a had begun beau For Private and Personal Use Only

Page #169
152 Nirayavaliyao tifying the body. Moreover this very word is used in connection with sukumAlikA in the aparakaMkA chapter of May 2015-1. It will not be out of place to quote acaruffTAFETETT's classification of monks and Hey thereon: pulAkabakuzakunIlanirgranthasnAtakA nirgranyAH // 48 // navamo'dhyAyaH 7687 over it runs as under: nairmanjyaM prati prasthitAH zarIropakaraNavibhUSAnuvartina RdviyazakAmAH sAtagauravAzritA avivikaparicArAzchedazabalayukA nirmanthA bkushaaH| Page 66. gayaNayAmaNulihantasihare, with its summits reaching the sky. Talaganu of those strong in the three worlds. Page 68. auriforet , a drum used to assemble the public. 78 stuk, forty hands in height. purisavaragurAparikkhittA, surrounded by a multitude of men. arger (sk. a7) means a net or a multitnde. Page 73. grant (sk. sakau) is a part of the book containing a number of chapters. Paprast (sk. nikSepaka) is conclusion. ukkhetrao ( sk. utkSepaka ) is the introductory portion. uddesaga (sk. udezaka) is a part of the chapter. For Private and Personal Use Only

Page #170
The Last Five Upangas together called Nira yayaliyao Expounded in five sections Each of the first four comprising ten lectures, and the last twelve. First Section called Niryavaliyao Karriui (Series of persons or (The Basis of a who went to hell) series of texts) First Lecture. The Story of Kala & his step-brothers. 1. At that time and at that period there was a town named Rayagiha which was 1. Niraya valiyao is the title given to the last five Upangay out of the twelve Upangas in the Jain Canon. In fact 'Nirayavalijao' is the title of only the first out of tho five upangas, but the whole collection is given this common name 'Nirayavaliyao' because it forms, as the second title shows, the Kappiya or the Basis of the remaining four Upangas. ' Nirayavaliyao' would, thus For Private and Personal Use Only

Page #171
2 The Last Five Upangas [ I. Lect. 1. prosperous well-protected and happy. In it there was a temple named Gunasilaa (its description is to be here supplied), an excellent As'oka tree and a big slab of stone lying on the ground. 2. At that time and at that period Ajjasuhamma, the disciple of the Ascetic, the blessed Mahlvira, who was a houseless monk and who was possessed of the knowledge of the previous birth (he is to be desmean the Upungas with Niraya vaiiyao as the basis i. e. the last five Upangas.' Accordingly it is divided into five sections respectively called (1) Niraya valiyao-The series of persons who went to Hell, or Kappiya-the Basis, (2) Kappavadim siya or the appondix to Kappiya, (3) Pupphiya or another appendix to Kappiya (4) Pupphachula-an apponpix to Pupphiya (or the pupils of Pupphachulas ) and (5) Vanhidasa or the ten ( dasa ) chapters on the Vrsnis ( though in reality the number of chapters is twelve ). 2. Kappiya or tho Basis is a sub-title of the first Vagga or section of the prosent toxt so called because it forms the Kalpa,--the basis or the starting point in a series of texts. 3. The portions printed in tho italics are not in the original Prakrit text, but have been added to facilitate the anderstanding. Tho portions enclosed within round brackets are rubrical directions to the rooiting monk regarding the passages to be supplied by him from memory, and citel from othor sacred books of the Jains. For Private and Personal Use Only

Page #172
S$ 2-3. ) Niraya valiyao. 3 cribed here exactly as Kesi,* down to) being surrounded by five hundred monks in successive order, while wandering on his religious journeys, came to the city of Rayagiha ( the rest is to be supplied here, down to ) and having accepted a proper place for residence, passed his time in practising asceticism (and so forth). The assembly went out to hear him. The law was preached. The assembly returned. 3. At that time and at that period the houseless monk named Jambu, the disciple of the houseless monk the venerable SuhaIma (Sk. Sudharma), who was possessed of a symmatrical and well-built body (the rest is to be supplied here, down to) holding contracted (in his physical body) the vast mass of the flash (as a reward of his penance), lived in the vicinity of the reverend houseless monk Suhamma with his knees up (and so forth). Then that Jambi with a desire to know (and so forth, down to) waiting upon him spoke thus: "Venerable Sir, what has been expounded as the purport of the Upangas (ie. the last five Upingas together called Nirayivalilo) by the Ascetic, Lord Mahavira, * Kosi was a disciple of Lord Parsh wanatha, the 23rd Tirthankara of the Jains. For Private and Personal Use Only

Page #173
4 The Last Five Upingas [1. Lect. 1. (and so forth, down to) who has obtained emancipation ? 4. Then Suhamima replied: "Truly, Jambu, the Venerable Ascetic, Lord Maha vira, ( and so forth, down to ) who has obtained emancipation has expounded the five Vaggas -Sections of the last five Upingas. They are as follows: (1) Niraya valiyao; (2) Kappavadinsiyao; (3) Pupphiyao; (4) Pupphchaliyio and (5) Vanhidasao. " . 5. Then Jambi asked: If O Venerable Sir, the Ascetic, Lord Mahivira, ( and so forth, down to) who has obtained emancipation, has expounded five Sections of the Upingas viz. (1) Nirayiyaliyio down to (5) Vanlidasio, how many chapters, then, Venerable Sir, bas been expounded by the Venerablo Ascetic, Lord Mahivira, (and so forth, down to ) who has obtained emincipation, of the first section. of the Upingas called Nirayi valiylo? 6. Then Suhamma replied: "Truly, O Jambi, the Ascetic, Lord Mahilvira, ( and so forth, down to ) who has obtained emancipation, has expounded ten lectures of the first section of the Upingas called Niraya valiyio. They are as follows : (1) Killa, (2) Sukilla, (3) Mahakala, (4) Kanha, (5) Sukanha. Also (6) Mahasanha, (7) For Private and Personal Use Only

Page #174
$$ 7-8. ] Nirayavaliyao. Virakanha should be known. Also (8) Ramakanha and the ninth (9) Senakanha And the tenth (10) Mahasenakanha. 7 Then Jambii asked : If, ( Venerable Sir, the Ascetic, Lord Mahavira, (and so forth, down to ) who has obtained emancipation, has expounded ten chapters of the first section of the Upangas called Niraya valiyao, what, then, 0, Venerable Sir, has the Ascetic, Lord Mahavira, (and so forth, down to ) who has obtained emancipation, expounded as the purport of the first chapter of the Nirayavaliyao ? Then Suhamma replied : " O Jambu it is as follows:-" (8) At that time and at that period in this very continent of Jambuddiva in the country of Bhitraha, there was a city named champa, which was prosperous, well-protected and happy. In it there wis a temple named Punnabhadda. In that city of Champi there was a king named Kuniya, the son of king Seniya (Sk. Shrenika) born of his chief queen Chellana, who was as powerful as the mountain Mahaya (and so forth ). That king Kiniya had a queen named Paumaval who was delicate (and so forth ). In that city of Champa there was a queen named Kili, wife of king Seriya and the junior step-mother of king For Private and Personal Use Only

Page #175
& The Last Five Upangas [I. Lect. 1. Kaniya, who was delicate ( and so forth, down to) possessed of beautiful form. That queen Kali had a son named Kala who was delicate ( and so forth, down to ) possessed of beautiful form. (9) Then, once upon a time that prince Kala, comma'nding the eleventh part of the army formed in the shape of an eagle with three thousand elephants, three thousand chariots, three thousand horses and three crores of foot-soldiers, joined (lit. came in) the Rahamusala battle (name of the battle between Kiniya and Chedaga) in the company of Kiniya. 10. Then, at a certain time when that queen Kali was keeping awake on account of family affairs a thought of the following description (and so forth, down to ) occurred to her :" Truly, my son, prince Kala, has joined the battle in an army constituted of three thousand elephants (and so forth as above ). Methinks whether he will conquer or not? Whether he will remain alive or not? Whether he will be defeated or not? Whether I shall see the prince alive to-morrow or not? And being, therefore, depressed at heart (and so forth, down to ) she began to brood over. 3. "At that time and at that period the For Private and Personal Use Only

Page #176
SS 11-12.) Nirayavaliylo. Ascetic, the blessed Lord Mahavira, arrived there on a religious visit. The assembly went out to hear him. Then a thought of the following description (and so forth, down to ) occurred to that queen Kili who got the intelligence of this event: " Truly, the Ascetic, the blessed Mahivira, wanders on his religious journeys in due course. Therefore, it is, indeed, a great fortune ( lit. fruit ) to learn plenty of things from a great ascetic like him (and so forth). Therefore, I shall go to the Ascetic ( and so forth, down to ) and shall wait upon him, and shall ask of him the explanation of the following description"; and having thought so she decided to do so, and having done so she called her family-men, and having done so she spoke to them: " Oh, you beloved of the gods, forthwith keep ready an exce. llent chariot meant for religious journeys." They did so ( and so forth, down to they reported to her that her order was executed). 12. Then that queen Kali, having taken her bath and having performed her daily duties ( and so forth, down to) having decorated her body with costly ornaments, and being surrounded by many haunch-backed ( and so forth, down to ) the group of elderly persons, went out of her inner-apartments, For Private and Personal Use Only

Page #177
8 The Last Five Upangas [ 1. Lect. 1. and having done so she went out into the outside anti-chamber to where the excellent chariot meant for religious journeys was, and having done so she ascended the excellent chariou meant for religious journeys, and having done so she, being surrounded by her retinue, passed through the midst of the city of Champi, and having done so she went to where the temple Punnabhadda was, and having done so she saw from a distance there the eight Pratiharyas or paraphernalia (consisting) of eight things as the halo of light etc. and the four Atisayas or excellencies of a Tirthankara, and having done so she stopped her chariot meant for religious journeys, and having done so she alighted it, and having done so she being surrounded by many (and so forth, down to) haunch-backed group of elderly persons, went to where the Ascetic, the blessed Mahavira, was, and having done so she bowed down to him three times. And keeping standing she, with her retinue, listening to him, bowing down to him, with her face turned towards him and folding her hands to him with modesty, waited upon himn. 13. Then the Ascetic, the blessed Mahavira (and so forth, down to ) the recitation of the religious sermon to that great queen For Private and Personal Use Only

Page #178
$S 11-12.] Nirayavaliyao. 9 Kali (and so forth, down to she became a lay disciple of Mahavira, and living in that faith obeyed the master's instructions. 14. Then that queen Kali, having heard and listend to the law from the Ascetic, the blessed Mahavira (and so forth, down to) having bowed down to the Ascetic, the blessed Mahavira, three times, she spoke thus: "Truly, Venerable Sir, my son prince Kala has joined the battle Rahamusala constituted of three thousand elephants (and so forth). Will he, Venerable Sir, conquer or not? (and so forth down to) shall I see my son Kila alive to-morrow? 15. The Ascetic, the blessed Mahavira, spoke thus to queen Kali: Truly, O Kali, your son prince Kala, while fighting into the battle Rahamusala along with king Kaniya with an army constituted of three thousand elephants (and so forth, down to) and having all his eminent warriors killed, routed and destroyed and all his flags, banners and emblems of the army fallen and making all the quarters destitute of light (by the dust raised by the army), has just come to a chariot to chariot fight with his chariot in front of king Chedaga in the opposite direction. King For Private and Personal Use Only "L

Page #179
10 The Last Five Upangas [ 1. Lect. 1. Chedaga, then, sees the prince Kala coming in his front, and having done so, and, therefore, becoming angry ( and so forth, down to) and burning with anger, he takes his bow into his hand, and having done so he takes his arrow into his hand, and having done so he places it on the place ( on the bow) meant for the arrow (i.e. he fixes his arrow on his bow ) and having done so he strings his bow so as to make his arrow reach as far as his long ears, and having done so and striking with one blow and killing by crushing he deprives prince Kala of his life. Now as he has met with death, o Kiili, you will not see prince Kula alive to-morrow." 16. Then that queen Kali, having heard this account from the Asceiic, the blessed Mahavira, and being greatly overpowered with great grief for her son, fell down with all her limbs on the surface of the ground producing a 'dhus, dhus' sound like a Champaka creeper being cut off by an axe. Then getting herself composed after a moment that queen Kali stood up by rising from her seat, and having done so she saluted and bowed down to the Ascetic, the For Private and Personal Use Only

Page #180
SSSS 17-18. ] Niraya valiyao. blessed Mahavira and having done so, she spoke thus: "O Venerable Sir, so it is, true it is, undoubtful it is, and quite right it is what you say;" and having done so she saluted and bowed down to the Ascetic, the blessed Mahavira, and having done so she ascended that very excellent chariot meant for religious journeys, and having done so, she went into that very direction from which she came. 11. . 17. Then Reverend Goyama (and so forth, down to) saluted and bowed down to Lord Mahavira, and having done SO he asked him thus: O Venerable Sir, where did prince Kala go and where is he re-born having met with death at the time of his surcease, being deprived of his life with one blow and being killed by being crushed by king Chedaga while he was fighting in the battle Rahamusala with an army constituted of three thousand elephants (and so forth) ?" "E 18. Then the Ascetic, the blessed Mahavira, spoke thus to Goyama : Truly, O Goyama, prince Kala, having met with death at the time of his surcease being deprived of his life by Chedaga while fighting For Private and Personal Use Only

Page #181
12 The Last Five Upingas [1. Lect. 1. with an army constituted of three thousand elephants (and so forth), has become re-born as a hell-being in the hell Hemabha, in the foruth region Pankappabha, with ten Sagarovamast as the maximum duration of life. 19. Then Goyama asked: 5 0 Venerable Sir, on account of what acts, what deeds, what acts and deeds, what enjoyments, what enjoyments and pleasures and what heap of evil karmas did prince Killa, having met with death at the time of gurcease, became re-born as a hell-being in the fourth region of Pankappabha ? Then Mahkvira replied : "In this way, O Goyama." 20. At that time and at that period there was a king named Seniya in the city of Riyagiha who was as powerful as the mountain Mahaya (and so forth). That king Seniya had a queen named Nanda who was 1. Sagarovama, Sk. Sagaropamit. A period, measured by the time in which a vast well, round in shape and one yojana (four milos) long, one yojana broad and one yojana deep, filled with minute bits of hair so closely packed that a river might be harried over them without penetrating the interstics, could be emptied at the rato of one hair in a century, is what is known as a paliovama (Sk, palyopama). This repeated ten kotis of kotis of times (i.e. 1,000,000,000,000,000) is a Sagaropama. For Private and Personal Use Only

Page #182
$$ 21-22.] Nirayavaliyao. 13 delicate (and so forth). That king Seniya had a son named Abhaya born of his queen Nanda who was tender (and so forth, down to) possessed of beautiful form, well versed in the use of four upayas or expedients to be used by a king in overcominy an enemy viz. conciliation or negotiation-sama, bribery-da na sowing dissentions (in an enemy's army ) -bheya and an open attack (lit. punishment) -danda * (here he is to be described exactly as Chitta, down to) and who was mindful of the responsibility of the kingdom. That king Seniya had a queen named Chellana who was delicate (and so forth). 21. Then, at a certain time that queen Chellana got up from her sleep having seen a lion in a dream in a house of such description ( here the description is to be supplied exactly as in the case of queen Pabhayai in the Bhagavati Sitra, down to) the dreamtellers were dismissed (and so forth, down to) Chellana, having accepted his words, entered her own palace. 22. Then once upon a time, when full three months of her pregnancy were over, this pregnancy-desire of the following des * For a similar idea of.Atarai EftyAnAM caturNAmapi pnndditaaH|" For Private and Personal Use Only

Page #183
14 The Last Five Upangas cription arose in the mind of that Chellana. Blessed, 66 [I Lect. 1. queen indeed, are those mothers (and so forth, down to) and they have achieved the real fruit of their lives who satisfy their pregnancy-desire by tasting and sharing with others the flash of the folds on the belly of king Seniya having baked, fried and roasted it together with wine (and so forth, down to) 'passanna' (a kind of spirituous drink). Then that queen Chellana, being unable to satisfy that pregnany-desire, became emaciated, hungry-looking, devoid of flesh, bent-down, pressed down in body, without lustre, with her face piteous and distracted, possessed of a pale face, with her lotus-like eyes and face downcast, not enjoing properly the flowers, the garments, the scents, the garlands and the ornaments as befitted her, appearing like a lotus-garlrnd crushed with the palm of the hand, having the longing of her mind shattered (and so forth, down to) began to brood over. For Private and Personal Use Only 23. Then the personal maid-servants of that queen Chellana saw the queen emaciated, hungry (and so forth, down to) brooding over, and having done so they went to where king Seniya was, and having done so they, taking their palms on their forehead (with a

Page #184
Niraya valiyao. 15 "" SSSS 23-24. ] circular motion and having folded them, spoke thus to king Seniya: Truly, o lord, queen Chellana, whatever the cause we do not know, has become emaciated, hungry ( and so forth, as above, down to) broods over." 24. Then, that king Seniya, having heard this news from those personal maidservants and becoming equally confounded, went to where queen Chellana was, and having done so and having seen queen CheIlana emaciated, hungry (and so forth as above, done to brooding over he spoke thus: 0 you beloved of the gods, why are you emaciated, huugry, (and so forth as above, down to) brood over? Then that queen Chellana did not pay heed to those words of king Seniya nor did she take notice of them but re nained silent. Then that king Seniya spoke thus to queen Chellana twice, thrice: "What, O you beloved of the gods, am I not worthy of hearing this thing that you keep this thing as a secret?" Then that queen Chellana, being thus twice or thrice spoken to by king Seniya spoke thus to king Seniya: " 0. lord, there is nothing which you are not worthy of hearing nor are you unworthy of hearing this thing. Truly, O lord, after my seeing that noble (and so forth, down to) 66

Page #185
16 The Last Five Upingas [1. Lect. 1. great dream this pregnancy-desire of the following description has arisen in my mind : * Blessed, indeed, are those mothers who satisfy their pregnancy-desire by the flesh of the folds of your belly having roasted it (here everything else is to be supplied as above). Therefore indeed, 0 lord, that pregnancydesire of mine being not satisfied, I have become emaciated, hungry ( and so forth as above, down to ) brood over.' 25. Then that king Seniya spoke thus to queen Chellana : "Do not, O you beloved of the Gods, have the longing of your mind shattered and brood over. I shall so try that your pregnancy-desire will be fulfilled ''; and having said so he consoled queen Chellani with those desirable, dear, loving, pleasant, sweet, noble, good, beneficial, blessed, auspicious, few but delightful and graceful words, and having done so he went away from queen Chellani, and having done so he went into the outside anti-chamber to where the throne was, and having done so he sat on an excellent throne with his face towards the east and though repeatedly meditating for the fulfilment of that pregnancy. desire, by many ways and means, making use of the 'Four Talents viz. (1) Intuitive-- Aut For Private and Personal Use Only

Page #186
SS 25-26.] Niraya valiyao. : 17 pattiki ', (2) Disciplined- Vainayiki', (3) the talent acquired by practice- Karmaja ' and (4) Developed talent or the talent acquired by maturity of age- Parinimiki ', * and yet not getting any remedy, means or condition for fulfilling that pregnancy-desire and having his longing shattered (and so forth, down to began to brood over. 26. Meanwhile, prince Abhaya, having taken his bath (and so forth, down to ) having decoratoil his body, came out of his palace, and having done so he went into the outside anti-chamber where king Seniya was, and saw king Seniya whose longing was not fulfilled ( and so forth as above, down to ) and having done so spoke thus: " O father, on other occasions you become delighted (and so forth, down to ) and possessed of a cheerful heart; how is it that to-day you are sitting, as it were, with your longing not fulfilled and brooding over ? Therefore, O father, if I am worthy of hearing this thing tell it to me exactly as it has happened, truly and without any suspicion so that I may carry out that thing." For a fuller and det:iled explanation on these "Four Talents agafe' ofien alluied to in Jain books and the stories illustrating thom, refer to the notes on the samo term in my Edition of Sisiricalakala Part 1, pp 9 to 35. For Private and Personal Use Only

Page #187
18 The Last Five Upingas [ I. Lect. 1. 27. Then that king Seniga spoke thus to prince Abhaya : " O son, there is nothing which you are not worthy of hearing. Truly, O son, your junior step mother Chellnil, aftercompleting full three months after her seeing that noble ( and so forth, down to ) great dream, now desires to fulfil her pregnancydesire of eating the flesh of the folds of my belly having fried it (and so forth ). And therefore, being not able to satisfy that desire, Chellan. has become emaciated (and so forth as above, down to ) broods over. And then, O son, though meditating upon the various ways and means of fulfilling that her pregnancy-desire I do not get any remedy (and so forth as above, down to ) brood over. 28. Then that prince Abhaya spoke thus to king Seniya: "O father, do not be like one whose longing is not fulfilled ( and so forth as above, down to ) brood over; I shall so try that the pregnancy.desire of iny junior stepmo'her Chellam.I will be fulfilled," and having done so he consoled king Seniya by those desirable (and so forth as above, down to ) sweet words, and having done so lie went to his own palace, and having done so he called his trustworthy, confidential and respectable men, and having done so he spoke For Private and Personal Use Only

Page #188
"" gaga 28-29. ] Nirayavaliyao. 19 to them thus: "O you beloved of the gods, go and bring (lit. take) the fresh (lit. wet) flesh, blood and bladder from a slaughterhouse. Then those respectable persons, being thus spoken to by prince Abhaya, and being, therefore, greatly pleased and having responded to him, went away from prince Abhaya, and having done so they went to the slaughter-house and took fresh flesh, blood and bladder, and having done so they went to prince Abhaya, and having done so and having folded their hands they offered him the fresh flesh, blood and bladder. Acharya Shri Kailassagarsuri Gyanmandir 29. Then that prince Abhaya took that fresh flesh and blood into his possession, and having done so he went to king Seniya, and having done so he asked king Seniya to lie down on a secret bed, and having done so he scattered the fresh flesh and blood on the folds of the belly of Seniya, and having done so he covered them with the bladder, and having done so he wrapped (all these things by means of a bandage or a piece of cloth ), and having done so he got queen Chellana to be seated on the upper palace SO that she could have a good sight, and having done so he asked king Seniya to lie down just below queen Chellana in front of For Private and Personal Use Only

Page #189
20 The Last Five Upangas [I Lect. 1. then he pre her and in her direction, and tended to cut the flesh of the folds of the belly of king Seniya into bigger and smaller pieces, and having done so he got them to be put on a plate. Then that king Seniya feigned to faint, and having done so after a while he began to talk with persons. Then that prince Abhaya took the (so called) pieces of flesh of the folds of the belly of king Seniya, and having done so he went to queen Chellana, and having done so he presented them to her. Then that queen Chellana satisfied her pregnancy desire by eating those (so called) pieces of the flesh of the folds of the belly of king Seniya having fried and roasted them. Then that queen Chellana, whose pregnancy-desire was thus satisfied, honoured and fulfilled, (lit. removed) her foetus happily. 30. Then at a certain time when it was mid-night a thought of the following description occurred to queen Chellana : "As this boy has devoured the pieces of the flesh of the folds of the belly of his father even while he was in the womb, it is better rather to eject, to throw away, to drop or to destroy it." She thought so, and having done so she desired to eject, throw away, drop or destroy For Private and Personal Use Only

Page #190
SS 30-31. ] Nirayavaliyao. 21 that foetus by various means of ejecting, abortion, dropping and destroying a foetus but that foetus did not eject, nor fall, nor drop nor was destroyed. Then when she was not able to eject (and so forlh as above, down to) destroy that foetus by various means of abortion (and so forth as above, down to) and destruction, that queen Chellana being fatigued, tired, greatly fatigued and dejected, bore that foetus in spite of her own wish, with great helplessness and remaining unhappy, miserable and distressed. 31. Then that queen Chellanit, after full nine months of her pregnancy were over (and so forth, down to), gave birth to a tender son possessed of a beautiful form. Then the thought of the following description occurred to that queen Chellani: "As this boy has eaten the pieces of the flesh of the folds of the belly of his father even while he was in the womb it could not be known whether he, when he grows up, will put an end to our family. It is better for us, therefore, to get this boy thrown away on a solitary dung-hill;" she thought so, and having done so sho called a slave-girl, and having done so she spoke to her thus: "O you beloved of the gods, go and throw away this boy on a For Private and Personal Use Only

Page #191
22 The Last Five Upangas [ I. Lect. 1. lonely dung-hill." Then that slave-girl, being thus spoken to by queen Chellani, having folded her hands (and so forth, down to) responded with courtesy to those words of queen Chellana, and having done so she took that boy on the palms of her hands and having done so she went to the As'oka-grove, and having done so she threw that boy on a lonely dung-hill. Then when that boy was thrown on a lonely dung-hill that As'oka grove got illumined ( by the lustre of the child ). 32. Then that king Seniya, getting the intelligence about this went to the As'okagrove, and having done so he saw that boy abandoned on a lonely dung-hill, and having done so he became enraged (and so forth, down to ) and burning with anger took that boy in the cavity of his palms, and having done so he went to queen Chellani and ha. ving done so he repeatedly abused queen Chellana with varied abuses, reprimanded her with various reprimands, in the same way threatened her with various threatenings, and having done so he spoke to her thus: "Why did you get my son to be thrown away on a lonely dung-hill ?" and having done so he cursed her with various curses, and having done so he spoke to her thus: "O For Private and Personal Use Only

Page #192
.88 32-33. ] Nirayavaliyao. 23 you beloved of the gods, rear up this boy protecting him and taking care of him in due course." Then that queen Challana, being thus spoken to by king Seniya, and becoming bashful, ashamed and downcast, reponded with courtesy to those words of king Seniya with folded hands, and having done so she brought up that child in due course protecting him and taking care of him. 33. Now the tip of the finger of that boy who was thrown away on a solitary dung-hill, was wounded by the sharp edge of cock's feather, which, therefore, used to discharge pus and blood every moment. Then that boy, who was overpowered with pain, began to cry with a loud noise. Then king Seniya, hearing the cries of that boy, went to him and having done so he took that boy in the cavity of his hand, and having done so he put the tip of the finger in his mouth and having done so he sucked up the pus and blood with his mouth. Then that boy became happy, painless and silent. Now whenever that boy produced loud cries when overpowered with pain, king Seniya used to go to that boy, take him in the cavity of his palms and used to put the tip of that Anger (and so forth as above, down to) that boy became happy, painless and silent. For Private and Personal Use Only

Page #193
24 The Last Five Upangas [ I. Lect. 1. 34. Then on the third day, the parents of that boy performed 'Chanda-sura-darisanam' or the rite of showing the moon and the sun to a new-born child, and when the twelfth day arrived they gave the boy this name of the following description true to its meaning: "As the tip of the finger of this our boy, who was thrown away on a lonely dung-hill, was wounded by the sharp edge of the cock's feather, therefore let 'Kuniya' (one with contracted finger, on account of the wound caused by the peacock's feather) be the name of this our son." Then in due course the "Thiivadiya' -a rite performed at the birth of a sonlasting for ten nights (here his decription is to be given exactly as in the case of Meha (Meghkumara) in the Nayaddhammakahao, down to) passes his time happily in the upper palace. (Here the presentation of gifts containing eight articles of every possible things to him is also to be described. ) 35. Then at a certain time when it was mid-night (and so forth, down to ) a thought of the following description occurred to him : "Truly, indeed, on account of the obstruction from king Seniya I am not able to enjoy and protect this beautiful kingdom myself. It is better, therefore, to

Page #194
25 SS 36. ) . Nirayivaliyao. tie into fetters (i.e. to put into prison) king Seniya and get myself coronated king;" having done so he determined to do so and having done so he awaited the opportunities, the weak. points and the drawbacks of king Seniya. Then that prince Kuniya, not getting any opportunity, weak point or drawback of king Seniya, at a certain time invited the ten princes Kila and others to his own palace ( lit, house ) and having done so he spoke to them thus:-"O you beloved of the gods! on account of the obstruction of king Seniya we are not able to enjoy and protect this beautiful kingdom ourselves. It is better for us, therefore, O you beloved of the gods, to tie into fetters (i.e. to imprison) king Seniya, and then divide the kingdom, the army, the cavalry, the treasury, the store-house and the whole country into eleven egual parts, and to enjoy and protect the beautiful kingdom ourselves. Then those ten princes, Kala and others, responded with courtesy, to those words of prince Kuniya. Then at a certain time that prince Kiniya found out the weakpoint of king Seniya and having done so he put him into prison ( lit. tied him into fetters ), and having done so he got himself coronated great king. Then that prince Ka For Private and Personal Use Only

Page #195
26 The Last Five Upangas [I. Lect. 1. niya became a great king as poweoful as the mountain Mahaya ( and so forth. 36. Then at a certain time that king Kuniya, having taken his bath (and so forth, down to) and having decorated himself with all kinds of ornaments, went straight to queen Chellana with her longing shattered (and so forth, down to ) brooding over, and having done so he seized the feet of queen Chellana, and having done so he spoke to her thus: "O mother, do you not feel delight, happiness, pleasure or joy that I enjoy and protect the beautiful kingdom myself? Then that queen Chellana spoke to king Kiniya thus: "O son, how can I feel delight, happiness, pleasure or joy when you get yourself coronated king having put into prison king Seniya my dear lord and your revered father, who is full of deep affection and love for you? Then that king Kuniya spoke to queen Chellana thus:: "O mother, king Seniya wanted to kill me, to dispatch me, to imprison me or to banish. me. Then, how could he be, O, mother, full of deep affection and love for me?" Then that queen Chellana spoke to prince Kuniya thus: "Truly, O son, when full three months. after your entering my womb were over the pregnancy-desire of the following des For Private and Personal Use Only

Page #196
SSSS 36-37. ] Nirayavaliyao. 27 cription arose in me : 'Blessed, indeed, are those mothers (and so forth as above, down to) the personal servants (and everything else is to be here recited, down to) and when you were overpowered with pain and cried aloud (and so forth as above, down to ) you became silent. In this way, O son, king Seniya is full of deep affection and love for you ". 37. Then, that king Kiniya, hearing those words from queen Chellana, spoke to queen Chellana thus: "Wicked am I, mother, that I have put into prison king Seniya, your dear husband and my revered father, who is full of deep affection and love for me. Therefore, I shall just go and cut off the fetters of king Seniya myself" and having said so he, taking an axe in his hand, began to go towards the gaol. Then king Seniya saw prince Kiniya coming towards him, axe in hand, and having done so he spoke thus: "This prince desirous of seeking a thing not sought by anybody (and so forth, down to) and devoid of nobility or shame, just comes here with an axe in his hand. There- fore, I do not know by what ignominous way of killing he will put me to death ", and having said so he frightened (and so forth, For Private and Personal Use Only

Page #197
28 The Last Five Upingas [I. Lect. 1. down to ) afraid, threw in his mouth Talapudaga poison-a kind of deadly poison which brings about instantaneous death. Then that king Seniya, soon after throwing in his mouth the Talapudaga poison and it being digested in a short time, fell down breathless, inactive and devoid of life. 38. Then that prince Kiniya went to the prison house, and having done so he found king Seriya there breathless, inactive, devoid of life and fallen down on the ground and having done so he, being greatly overpowered with grief for his father, foll down on the surface of the ground with all his limbs producing a 'dhus, dhus' sound like an excellent Champaka tree cut off by an axe. Then that prince Kiniya, getting himself composed after a moment, crying, sobbing, full of grief and weeping spoke thus: "Oh, I-unblessed, unmeritorious and devoid of good deeds as I am--did a wicked thing by putting into prison king Seniya, the dear lord, who was full of great love and affection for me. King Seniya met with death only due to me," and having said so he, being surrounded by many kings, chieftains (and so forth, down to ) tributary kings, and crying, weeping and sobbing, performed the funeral ceremony of king For Private and Personal Use Only

Page #198
SSSS 39-40.] Nirayavaliyao. Seniya with great pomp and show, and having done so he performed the various worldly funeral rites. Then that prince Kuniya, being greatly overpowered with this mental pain, at a certain time went out of Rayagiha being surrounded by his harem as well his retinue and taking with him valuables, pots and articles of furniture, went to the city of Champa. There enjoying all (lit. collection) objectss of enjoyment in plenty he, in a short time, had his grief alienated. 29: 8 39. Then that king Kiniya, at a certain time called the ten princes Kala and others and having done so he divided the kingdom (and so forth, down to) country into eleven equal parts, and having done so, he himself enjoyed and protected his kingdom. For Private and Personal Use Only as 40. Now in that city of Champa there was a prince named Vehalla the son of king Seniya born of his wife Chellana and the younger brother of king Kuniya, who was delicate (and so forth, down to) possessed of beautiful form. Now when king Seniya was alive that prince Veballa had had given to him formerly two gifts of a scent-elephant 'Seyanaa' ( --one which is always in rut) and a necklace called Attharasa-vanka ( so

Page #199
:30 The Last Five Upangas (1. Lect. 1. called because it had curves at eighteen points ). Now that prince Vehalla, with that scent-elephant Seyanaa and being surrounded by his harem and his retinue, passed through the midst of the city of Champa, and having done so he repeatedly bathed into the waters of the great river Ganges. Now that scentelephant used to take the queens on his trunk, and having done so he used to place some of them on his back, some on his shoulders, some on his head, some on his tusks, some he used to take on his trunk and then hurl them up in the sky, having taken some on his trunk he used to swing them to and fro, he used to take some in the space between his tusks, somo he used to bathe in spray, and he made some sport in various sports. Now many people in the places where two roads meet, in the places where three roads meet, in squares, in places where four roads meet and in high roads, spoke and observed to each other thus: " Truly, O you beloved of the gods, prince Vehalla, with the scent-elephant Seyanaa and being surrounded by his harem and his retinue ( and so forth as above, down to ) makes them ( Vehalla's queens ) sport in various sports. Therefore, this princo Vehalla For Private and Personal Use Only

Page #200
SS 40-41.] Nirayivaliyao. 31 truly experiences the fruit of the royal sove : reignty but not king Kiniya. 41. Then the thought of the following description occurred to his (Kuniya's) queen Pauma vai, who got this intelligence (of Vehalla's enjoying pleasures with his queens): " Truly, prince Vehalla with his scent-elephant ( and so forth as above, down to ) makes his queens Sport in various sports. Therefore this prince Vehalla experiences the fruit of his royal sovereignty and not king Kuniya. Therefore, what is the use of our having the kingdom (and so forth as above, down to) or the country if we have not got the scent-elephant Soyanaga ? It is better, therefore, that I should request king Kuniya about this thing", and having thought so she decided to do so, and having done so she went to king Kaniya, and having done so she, with folded hands, spoke to him thus: " Truly, 0 lord, prince Vehalla with the scent-elephant Seyanaa ( and so forth as above, down to ) makes his queens sport in various sports. Therefore, what is the use of our having the kingdom ( and so forth as above, down to ) if we have not got the scent-elephant Seyanaa ?" Then that king Kiniya did not pay heed to or listened to For Private and Personal Use Only

Page #201
32 The Last Five Upingas [1. Lect. 1. those words of queen Paumivai but remained silent. Then that queen Paumavai repeatedly ( lit. every moment ) requested about that thing to king Kaniya. Then that king Kaniya, being repeatedly requested about that thing by queen Paumivai, at a certain time, called. prince Vehalla, and having done so he begged of him the scent-elephant Seyanaa and the necklace Attharasavanka. 42. Then that prince Vehalla spoke to king Kuniya thus: " Truly, o lord, king Seniya had given to me the scent-elephant Seyanaa and the necklace Attharasavanka while he was alive. Therefore I shall give you the scent-elephant Seyanaa and the necklace Attharasavanka if you will give me half of your kingdom (and so forth as above, down to ) country. Then that king Kiniya did not pay heed or care for those words of prince Vehalla and repeatedly begged of him the scent-elephant Seyanaa and the necklace Attharasavanka. 43. Then the following thought occurred to prince Vehalla of whom the scent-elephant Seyanaa and the necklace Attharasavanka were often begged by king Kaniya: " Truly, king Kiniya is desirous of snatching away, taking away and seizing from me the scent For Private and Personal Use Only

Page #202
Shri Mahavir Jain Aradhana Kendra * www.kobatirth.org SSSS 43-44 ] Nirayavaliyao. 33 -elephant Seyanaa and the necklace Attha. rasavanka. Therefore, as long as he does not snatch it away from me I shall leave the city of Champa taking with me the scent-elephant Seyanaa and the necklace Attharasavanka, being surrounded by my harem and the retinue and taking with me valuables, pots and articles of furniture and shall take shelter of my maternal grandfather Chedaga the king of Vesali; he thought so, and having done so he decided to do so, and having done so he awaited the opportunities and weak points of king Kuniya. Then at a certain time that prince Vehalla came to know about a weak point of king Kuniya and having taken with him the scent-elephant Seyanaa and the necklace Attharasavanka, and being surrounded by his harem and retinue and taking with him valuables, pots and articles of furniture, he left the city of Champa, and having done so he went to the city of Vesali and took shelter of his maternal grandfather Chedaga in the city. of Vesali. 3 Acharya Shri Kailassagarsuri Gyanmandir 44. Then that king Kuniya, getting intelligence about this thing thought thus: Truly, prince Vehalla, without my know 3 For Private and Personal Use Only "

Page #203
"" 34 The Last Five Upangas [ 1. Lect. 1. ledge, having taken with him the scentelephant Seyanaa and the necklace Attharasavanka, and being surrounded by his harem and retinue (and so forth as above, down to) has taken shelter under his maternal grandfather king Chedaya. It is better for me, therefore, to send a messenger to negotiate for the scent-elephant Seyanaa and the necklace Attharasavanka; and having thought so he called the messenger and having done so he spoke to him thus: " 0, you beloved of the gods, go to the city of Vesali, and there having folded your hands and having greeted him speak thus to my maternal grandfather king Chedaya. Truly, O lord, king Kuniya requests thus: prince Vehalla, without my knowledge, has quickly come to you having taken with him the scent-elephant Seyanaa and the necklace attharasavanka. Therefore, O lord, favouring king Kiniya send back to king Kiniya the scent elephant Seyanaa and the necklace Attharasavanka and also send prince Vehalla. ( dw 45. Then that messenger, being thus spoken to by Kuniya and with folded hands (and so forth, down to), responded to him and then to his house, and having went

Page #204
SS 45-46. ) Nirayavaliyao. 35 done so (here he is to be described exactly as Chitta, down to ) having congratulated Chedaga he ( the messenger ) spoke thus: "" Truly, o lord, king Kiniya requests you thus: This prince Vehalla ( the whole passage in the previous paragraph is to be exactly reproduced here, down to send also prince Vehalla." Then that king Chedaya spoke to that messenger thus: "O you beloved of the gods, just as king Kiniya, the son of king Seniya born of queen Chellani, is my grandson in the same way prince Vehalla, the son of king Seniya born of queen Chellana, is also my grandson. While alive, king Seniya had formerly given to prince Vehalla the scent-elephant and the necklace Attharasavanka. Therefore, I shall return the scent-elephant Seyanaa and the necklace Atthirasavanka and shall send prince Vehalla if king Kaniya will give to prince Vehalla half of his kingdom and country" And then he, having honoured and respected that messenger, dismissed him. 46. Then that messenger, being dismissed by king Chedaya, went to his chariot having four bells and drawn by horses and having done so he ascended it and went away through the midst of the city of For Private and Personal Use Only

Page #205
36 "C The Last Five Upangas [ I Lect. 1 Vesali, and making comfortable halts and breakfasts (and so forth, down to) having congratulated king Kiniya spoke to him thus: Truly, O lord, king Chedaya orders thus: just as king Kiniya, the son of king Seniya born of queen Chellana, is my grand son (the passage in the previous paragraph is. to be exactly reproduced here, down to) I shall send prince Vehalla. " Thus, O lord, king Chedaya does not return the scentelephant Seyanaa and the necklace Attharasavanka, nor does he send Vehalla. 47. Then that king Kuniya called the messenger a second time and spoke to him thus: "O you beloved of the gods, go to the city of Vesali apd there speak to my maternal grandfather Chedaga thus: 'Truly, O lord, king Kuniya requests you thus Whatever highly precious things exist all of them belong to the kingdom. While king Seniya was enjoying and protecting the royal sovereignty there came into existence two precious things (lit. gems. ) viz.. the scent-elephant Seyanaa and the necklace Attharasavanka. Therefore, without. violating the convention current in the royal families return to king Kiniya the scent-elephant Seyanaa and the necklace Atharasavanka, and also send prince Vehalla. ""

Page #206
gaga 48-49. Niraya valiyao. 37 29 48. Then that messenger having responded to king Kuniya (and so forth exactly as before, down to) having congratulated king Chedaga spoke to him thus: "Truly, O lord king Kuniya requests you thus: Whatever (and so forth as above, down to) send prince Vehalla. Then king Chedaya spoke to that messenger thus: "O you beloved of the gods, just as king Kiniya, the son of king Soniya born of queen Chellana, is my grand-son (everything else is to be reproduced here exactly as before SS 45, down to) I shall send prince Vehalla. And then he honoured and respected that messenger and then dismissed him. 39 49. Then that messenger (and so forth SS 46, down to) having congratulated king Kuniya spoke to him thus: "King Chedaya orders thus: O you beloved of the gods just as king Koniya, the son of king Seniya born of queen Chellana, is my grandson (everything else is to be reproduced here as before SS 45, down to ) I shall send prince Vehalla. Therefore, O lord, king Chedaya does not give the scent-elephant Seyanaa and the necklace Attharasavanka nor does he send prince Vehalla, ' "" "" 50. Then that king Kuniya having For Private and Personal Use Only

Page #207
38 The Last Five Upangas [ I. Lect. 1. heard this thing from that messenger and becoming enraged (and so forth, down to ). burning with anger called the messenger a third time and spoke to him thus : " O you beloved of the gods, go and throw away (lit. cross ) the foot stool of king Chedaya in the city of Vesaliya by your left foot, and having done so offer to him the letter (keeping it) on the edge of your spear, and having done so, and having contracted on your forehead the three folds of your eye-brow speak to king Chedaya thus: "Oh you king Chedaya, who seek that which is not sought by anybody else ( and so forth, down to ) king Kaniya orders thus: " Return to king Kaniya the scent-elephant Seyanaa and the necklace Attharasavanka and send prince Vehalla Or be prepared for a fight. King Kuniya, with his army, cavalry and camp of the army, and prepared for fight, will forthwith come here." ... 51. Then that messenger, with folded bands ( and so forth $ 45, down to ) went to king Chedaya and with folded hands (and so forth, down to ) having congratulated him spoke to him thus: " Truly, o lord, I paj my obesience to you. Now this is the order of king Kiniya that throw away with youe left foot the foot-stool of king Chedaya and For Private and Personal Use Only

Page #208
$$ 52-53. ] Nirayavaliyao. . 39 having done so, being greatly enraged, offer to him the letter on the edge of your spear ( and so forth, down to ) he forth with will come here with his army and camp." 52. Then that king Chedaya having heard this thing from that messenger and becoming greatly enraged and having contracted his eye-brow spoke to him thus: "I will not return to king Kiniya the scent-elephant Seyanaa and the necklace Atithirasavanka nor shall I send prince Vehalla; and I am ready here for fight." And this time he did not honour nor respect the messenger but asked him to go out by a side-door. 53. Then that king Kaniya, having heard this thing from that messenger and being greatly enraged, called the ten princes Kala and others and having done so he spoke to them thus: " Truly, O you beloved of the gods, prince Vehalla, without my knowledge, having taken with him the scent-elephant Seyanaa, the necklace Attha. rasavanka, the harem and the valuables etc., secretly left the city of Champi and took the shelter of his maternal grandfather Chedaya. Then I sent messengers for getting back the scent-elephant Seyanaa and the necklace Athirasavanka. Then they were prohibited For Private and Personal Use Only

Page #209
40 The Last Five Upangas [I. Lect. 1. on this account by king Chedaya and moreover my third messenger was not honoured nor respected and was asked to go away by a side-door. It is, indeed, better, therefore, O you beloved of the gods, to make an invasion on king Chedaya." Then the ten princes Kala and others responded with courtesy to those words of king Kuniya, 54. Then that king Kuniya spoke to those ten princes Kala and others thus : "O you beloved of the gods, go to your respective kingdoms, and every one of you having taken your bath (and so forth, down to ) having made amendments, and having got yourselves on the backs of excellent elephants and each of you being surrounded by three thousand elephants, three thousand chariots, three thousand horses and three crores of foot-soldiers, and with all pomp and show (and so forth, down to ) noise start out of your residence and out of your city, and having done so present yourselves before me. Then every one of those ten princes Kala and others, having heard this thing from king Kuniya, went to their respective kingdoms, took their baths (and so forth as above, down to ) being surrounded by three crores of men started out of their For Private and Personal Use Only

Page #210
SSSS 55-56. ] Nirayavaliyao. 41 towns with all pomp and show (and so forth, down to noise, and went to king Kuniya in the city of Champa situated in the country of Anga and with folded hands congratulated him. 55. Then that king Kuniya called his family-men and spoke to them thus: "O you beloved of the gods, forthwith prepare for war an excellent elephant fit for coro. nation (or bath), prepare the four-fold army constituted of horses, elephants, chariots and infantry, and report to me the carrying out of this my order;" ( and everything else is to be supplied here, down to) they reported to him that his order was executed. Then that king Kuniya went to his bathroom (and so forth, down to) and having come out of it he went to the outside antichamber (and so forth, down to) ascended the elephant. 56. Then that king Kuniya, with three thousand elephants (and so forth as above, down to noise, passed through the midst of the city of Champa and went to the ten princes Kala and others, and having done so he grouped himself together with the ten princes Kala and others. Then that king Kaniya surrounded by thirty three For Private and Personal Use Only

Page #211
42 The Last Five Upangas [I. Lect. 1. thousand elephants, thirty three thousand horses, thirty three thousand chariots and thirty three crores of foot-soldiers and with. all his pomp and show ( and so forth, down to ) noise and making comfortable halts. and breakfasts and making smaller halts not at very distant places, he passed through the midst of the country of the Anga and through the country of Videha and began to march towards the city of Vesilli. 57. Then, king Chedaya, getting intelligence about this, called his eighteen tributary kings-viz. the nine Mallais and the nine Lechhais of the Kisi and Kosala countries respectively, and having done so he spoke to them thus : ** Truly, O you beloved of the gods, prince Vehalla, without the knowledge of king Kapiya, quickly came here taking with him the scent-elephant Seyanaa and the necklace Attharasavanka. Then Kuniya sent messengers asking for the Seyanaa and Atthirasavanka and I prohibited them on account of this reason (as explained above). Then that Kiniya, not paying heed to these my words, has forthwith come here prepared for fight being surrounded by the four-fold army. Therefore, O you beloved of the gods, may I give For Private and Personal Use Only

Page #212
$8 57-58.] Nirayivaliyao. 43 back Seyapaa and Attharasavanka to Kaniya and may I sond prince Vehalla or should I engage into war with him ? Then the eighteen tributary kings viz. the nine Mallais and the nine Lechhais of the Kasi and the Kosala countries respectively spoke to king Chedaya thus: " Truly, O lord, it is not proper, opportune or worthy of a king like you to give back Seyanaa and Attharasavanka to king Kiniya and to send back prince Vehalla who has taken your shelter. Therefore, if king Kaniya is forthwith coming here prepared to fight being surrounded by four-fold army we shall fight with king Kiniya." 58. Then that king Chedaya spoke to those eighteen tributary kings, the nine Mallais and the nine Lechhais of Kasi and Kosal respectively, thus: " you beloved of the gods, if you intend to fight with king Kiniya then go, O you beloved of the gods, to your respective kingdoms and having taken your baths (everything else is to be reproduced here exactly as in the case of Kila and others $ 54, down to ) they (the tributary kings ) congratulated him ( Chedaya ) with the words: " Victory to you, victory to you." Then that king Chedaya For Private and Personal Use Only

Page #213
-44 The Last Five Upangas [ I. Lect. 1. summoned his family-men, and having done so he spoke to them thus: "Prepare for war an excellent elephant fit for coronation or bath (and so forth exactly as in the case of Kuniya SS 55, down to) ascended the elephant. * 59. Then that king Chedaya, with three thousand elephants (and so forth exactly as in the case of Kuniya SS 56, down to ) passed through the midst of the city of Vesali, and having done so he went to those eighteen tributary kings, the nine Mallais and the nine Lechhais of Kasi and Kosala respectively. Then that king Chedaya, being surrounded by fifty seven thousand elephants, fifty seven thousand horses, fifty seven thousand chariots and fifty seven crores of foot-soldiers, and with all pomp and show (and so forth, down to) noise, and making comfortable halts and breakfasts and making smaller halts not at very distant places, passed through the midst of the country of Videha and went to its skirts and pitched his tents there and awaited king Kuniya being quite prepared for war. 60. Then that king Kuniya with all his pomp and show (and so forth, down to) noise came to the skirts of the country of Videha and pitched his camp at a distance of one yojana from king Chedaya.

Page #214
SS 61. ] Nirayayaliyao. 45 61. Then both the kings got prepared the battle-field and began to fight (to win the victory ). First king Kaniya arranged his thirty three thousand elephants (and so forth, down to ) thirty three crores of footsoldiers in the shape of an eagle, and having done so, he entered the Rahamusala battle with his army thus arranged in the shape of an eagle. Then that king Chedaya. arranged his fifty seven thousand elephants. ( and so forth, down to ) fifty seven crores of: foot-soldiers in the shape of a cart and en. tered the Rahamusala battle with his army thus arranged in the shape of a cart. Then the armies of both the kings, with their loins girt up (and so forth, down to) taking weapons and missiles in their hands, attacked each other-the horse-riders attacking the horse-riders, the elephant-riders attacking the elephant-riders, the chariot-riders attacking the chariot-riders and the infantry attacking the infantry--with their shields. tied to their hands, with their swords unsheathed, with their quivers on their shoulders, with their bows strung, with their arrows. drawn up, with their hands moving to and fro, with the small bells on the thighs (or girdles ) raised up, with trumpets having For Private and Personal Use Only

Page #215
46 The Last Five Upangas [I. Lect. 1. sharp and penetrating sound being beaten producing a din and cry and high-pitched roar of a lion making (the atmosphere ), as it were, full of the roaring of the sea, with all their pomp and show (and so forth, down to) noise. Then the armies of both the kings fought against each other obeying the commands of their respective captains and making great destruction of men, killing of men, and massacre of men, as if at the time of the final destruction of the world, appearing terrific on account of the assemblage of dancing trunks of human bodies and making the mud soiled with blood. 62. Then that prince Kala, while fighting the Rahamusala battle along with king Kaniya with the eleventh part of the army arranged in the shape of an eagle consisting of three thousand elephants (and so forth, down to) three crores of foot-soldiers under his command, and having all his eminent warriors killed, routed ( here everything else is to be reproduced exactly as told by blessed Mahavira to queen Kali SS 15, down to) king Chedaga deprived kala of his life. 63. Therefore, truly, O Goyama, prince Killa on account of doing such undertakings ( and so forth, down to ) and on account of For Private and Personal Use Only

Page #216
$$ 64-65.] Nirayivaliyao. 47 such a heap (burden) of karmas of evil deeds has became born as a hell being in the hell Hemibha in the fourth region Pankappabha. 64. Then Goyama asked : "O Venerable Sir, where will prince Kala go and where will he be re-born having afterwards come out from the fourth region of the Hemabha hell. Then Mahavira answered : "0 Goyama, he will be re-born in the Maha videha country among those families which are rich ( here everything else is to be supplied exactly as in the case of Dadhapainna in the Bhagavati Sitra, down to ) he will be emancipated, will be enlightened and will put an end to all worldly miseries. 65. In this way, O Jambi the Ascetic Lord Mahavira (and so forth, down to), who has obtained emancipation has expounded this as the purport of of the first lecture of the first Section called Nirayavaliyao. End of the First Lecture of the First Section of the Last Five Upilngas together called Nirayavaliyao. For Private and Personal Use Only

Page #217
48 The Last Five Upingas [ I. Lect. 2. Second Lecture. The Story of Sukila. 66. Jambu asked Suhamma: "If, O Reverend Sir, the Ascetic Lord Mahavira (and so forth, down to) who has obtained emancipation, has expounded this as the purport of the first lecture of the first section af the last five Upangas together called Niraya valiao what then, O Reverend Sir, has been expounded as the purport of the second lecture of the first section of the last five Upingas together called Nirayavaligao ?" Subamma answered: "O Jambi, it is as follows :" At that time and at that period there was a city named Champa, a temple named Punnabhadda, a king named Kuniya, who had a queen named Pauma vai. In that city of Champa there was a queen nained Sukali, the wife of king Seniya and the junior stepmother of king Kuniya, who was very delicate. That queen Sukali had a son named Sukala who was also tender. Now that prince Sukala, once upon a time, with three thousand elephants ( everything else is to be reproduced here exactly as in the case of prince Kala without any omission down to Sukala For Private and Personal Use Only

Page #218
$$ 66-67.) Nirayivaliyao. 49 will go to Mahilvideha and will put an end to all worldly miseries ). End of the Second Lecture of the First Section of the Last Five Upingas together called Nirayavaliyao. Lectures Three to Ten. The Stories of the Remaining Eight. 67. In this way the remaining eight lectures should be known to be similar to the first except that the inothers have their names similar to those of their sons, End of the First Section of the Last Five Upangas together called Nirayilvaliyao. For Private and Personal Use Only

Page #219
50 The Last Five Upingas [ II, Lect. 1. Second Section called Kappavadinsiyao or The ornament or appendix to Kappiya (or the Kappavadinsiya Heavens) First Lecture. The Story of Pauma. 68. Jambi asked:--"If, O Reverend Sir, the Ascetic, the blessed Mahavira, ( and so forth, down to ) who has obtained emancipation, has expounded this as the purport of the first section of the Last Five Upingas together called Niry.ivaliylo what then, Reverend Sir, has been expounded as the purport of the second section called Kappavadinsiyao by the Ascetic Lord Mahivira (and so forth, down to) who has obtained emancipation ?" Then Suhamma answered: "Truly Jambi, the Ascetic, the blessed Mahivira (and so forth, down to ) who has obtained emancipation has expounded ten lectures of Kappavadinsiyil. They are as follows: (1) Pauma, (2) Mahilpauma, (3) Bhadda, (4) Subhadda, (5) Pauma For Private and Personal Use Only

Page #220
$$ 69-70. ] Nirayavaliyao. 51 bhadda, (6) Paumasena, (7) Paumagumma. (8) Nalinigumma, (9) Anand and (10) Nandana." Then Jambu asked: "If, Reverend Sir, the Ascetic, the blessed Mahavira, ( and so forth, down to ) who has obtained emancipation, has expounded ten lectures of Kappavadinsiyao, what then, O Reverend Sir, has been expounded as the purport of the first lecture of Kappavadinsiylo by the Ascetic, the blessed Mahavira (and so forth, down to ) who has obtained emancipation ? Then Mahavira answered: "O Jambi, it is as follows: " 69. At that time and at that period there was a city named Champa, a temple named Punna-bhadda, a king named Kiniya who had a queen named Paumavai. In that city of champi there was a queen named Kili, the wife of king Seniya and the junior step-mother of king Kiniya, who was very delicate. That queen Kali had a son named Killa who was also tender. That prince Kila had a queen named Paumivui who was de licate ( and so forth ). 70. Now, once upon a time, that queen Paumivai awoke from her sleep in her inner sleeping-chamber decorated with pictures, (and so forth, down to ) after having seen in a dream a lion. (In the same way the birth For Private and Personal Use Only

Page #221
52 The Last Five Upangas [II. Lect. 1. etc. is to be described exactly as in the case of Mahabala, down to they gave him the name of the following description ): "As this our boy is the son of our prince Kala born of his queen Paumavai, let 'Pauma be his name." (Everything else is to be described here exactly as in the case of Mahabala including the giving of gifts consisting of eight articles of every sort, down to ) enjoyed in the excellent upper palace. At that time Lord Mahavira arrived there on a religious visit. The assembly went out to hear him. King Kiniya also went to hear him. Pauma (he is to be described here exactly as Mahabala ) also went out to hear him. (Then the taking of the permission of parents is to be described and so forth, down to ) got himself initiated and became a houseless monk (and so forth, down to) a self-restrained celibate. 71. Then that houseless monk Pauma studied from the worthy elderly monks of the Ascetic, the blessed Mahavira, the eleven Angas such as the Samaiya*-i-e. the Acharanga Sutra and others; and having done so he passed his time in practising various kinds of Samaiya (Sk. Samayika) is another name of the first Anga, the Acharanga Sutra. For Private and Personal Use Only

Page #222
SS 71. ] Nirayivaliyao. 53 penance such as one day's fasts, two days fasts, eight days' fasts * and so on. * Chauttha, Chhattha, Atthama (Sk. Chaturtha, Sasta, Astama )-these terms require some explanation. In anciont days one day's fast, as practised by the Jains, consisted in cutting of one meal (generally the evening meal ) of the day previous to the day on which the actual fast was to be observed, and one zueal (geneTally the morning inoal) of the day next to it i.o. of the day on which the fast was to be broken. Adding to these two the cutting of the iwo more neals of the day on which the fast was actually observed, we get in all four inoals that were cut off. Thos, a person observing one day's fast abstained froin eating four meals as explained above, and from this it came to be known as Chauttha' i.e. a fast in which four meals wure cut off Similarly, a man observing a two days' fast cut off four ineuls of the actual two days of the obserpance of the fast and one noal (generally the evening meal ) of the day previous to it, and ono meal (generally the morning incal) of the next day after it on which the fast wis broken. Thus in all six meals were cut off and hence the fast came to be known as Chhattha." The same rolo is to be applied to the remaining fasts such as Attham, Dasanna, Dava lasama (Sk. Dvadas'a ) and 80 on, which terms denote the number of meals that were cut off in each of the respective fasts including one meal (generally the opening meal) of the day previous and one moal (generally the morning moal ) of the day after. An easy and interesting rule to find out as to for how many days a partioalar fast is to be For Private and Personal Use Only

Page #223
54 The Last Five Upangas [ II. Lect. 1. 72. Then that houseless monk Pauma, by the merit of his practising that noble penance (everything else is to be suppllied here exactly as in the case of Meha Sk. Meghakumara, down to ) the occurrance of the thought while kee. ping a religious vigil. Similarly, having taken the permission of the Ascetic, the blessed Mahavira, exactly as in the case of Meha and observed is to substract two from the number which the term for a particular fast denotes and then divide the result by two. Thus subgtracting 'two' from the number "lour' which the tern Clauttha' denotes wo get 'two' and dividing this result by 'two' we get one. Hence Chauttlia' ineans 'one day's fast. Similarly substracting 'twu'from six' which the term 'Chauttha 'denotes wo get 'four) and dividing this result by 'two' we get 'two'. Hence 'Chhattha' means 'a two days fast'. Apply the saino rule to Atthaina, Dasau?, Duvalasama and so on and you will get the actual number of days for which a partioular fast is to be observed. It may be noted here, by the by, that now a days, probably on account of the weak human powers, both physical as well as spiritual, meals before and after the actual days of fast are not cut off; e. g. a person observing a Chauttha fast now a days cuts off not four but two meals only. Sly, in Chattha only four meals are cut off and not six, and so on. For Private and Personal Use Only

Page #224
SS 72. ] Nirayilvaliylo. 35 having observed the Padapopagama Anasana + (i.e. the vow of remaining in meditation as motionless as a tree upto the end of one's life); -or having approached Lord Nahav'ra after having studied fully from the worthy elderly + In Jainism there are what are called three kinds of inain Anasanas or religious cleaths previous to which the 12 years' Samlekhana or preparatory penance is requisite. All these technicalities, with their minute details, are fully explained in the Aeharanga Sutra, Adhyayna 8, Uddesag 4 to 8. The three main or general ( utsarga) Anasanas are said to be bhaktaparijJA, iGgitamaraNa and pAdapopagamanam . The first consists in renouncing all food and drinks upto the end of one's life. The second, in addition to this, consists in keeping oneself only in a limited (iDita or sAMketika) space or region. The third consists in keeping oneself in Anasana as motionless as a tree. In addition to these three there are what.ro called two more exceptional (31TEN ) Anasanas viz. the vehAnasa or hanging and gArddhapRSTa or jhaMpApAta i.e falling precipitous. Thus there are in all fivo kinds of Anasanas or religious deaths in Jainism, tho first three being often called the qfUSTATUTS as coni rasted with tho last two which are called a GTUTS. For further explanation of the processes etc. of all these Anaganag as well as Arvido Acharanga Sutra, Adhyayana 8, and Silankasuris learned commentary there on. For Private and Personal Use Only

Page #225
56 The Last Five Upangas [II. Lect. 1. monks the eleven Angas such as Samaiya +, and having observed asceticism for five years, and having destroyed his karmas by observing *monthly fasts in which sixty meals were cut off (for twelve years ), he in due course met with death. Then the elderly monks arrived there. Then Goyama asked the blessed Lord Mahay ra ( and so forth, down to ) the Lord replied: " Having destroyed his karmas by means of monthly fasts in which sixty meals are cut off, and having repented and made amendments, he is re-born as a god high up in the Chandima-sohamma heaven, the maximum duration of life where is two Sagarovamas. 73. Then Goyama asked: "O Venerable Sir, where will the god Pauma, having dropped down from heaven after his alloted existence there, be re-born ? Then Mahivira replied: "O Goyama, he will be reborn in the country of Mahivideha ( and so forth exactly as in the case of Dadhapainna down to) will put an end to his existence. In + See foot-noto un P. 52. i Samlekhana, as referred to in the foot-note on p. 55, is a tochnical terin in Jainism denoting twelve years' life of severo penance as a preparatory ground for Anasana or religious death. For Private and Personal Use Only

Page #226
$ 73. ] Nirayavaliyao. 57 this way, truly O Jambu, the Ascetic Lord Mahavira, who has obtained emancipation, has expounded this as the purport of the first lecture of the Second Section called Kappavadinsiya. Thus I say." End of the First Lecture of the Second Section of the Last Five Upangas together called Niraya valiyao. For Private and Personal Use Only

Page #227
58 The Last Five Upangas [ II. Lect. 2. Second Lecture. The Story of Mahapauma. 74 Jambi asked : " If, O Reverued Sir, this has been expounded as the purport of the second section called Kappavadinsiyi by the Ascetic, the blessed Mahivira ( and so forth, down to ) who has obtaind emancipation, what then, O Reverened Sir, has been expounded as the purport of the second lecture ?" Then Mahilvira answered: "Truly, in this way, O Jambu !" 75. At that time and at that period there was a city named Champi, a temple named Punnabhadda, a king named Kaniya, who had a queen named Paumilyal. In that city of Champa, there was a queen named Sukali, the wife of king Seniya and the stepmother of king Kiniya. That Sukali had a son named prince Sukilla. That prince Sukala had a queen named Maha pauma who was very delicate. 76 Now at a certain time, that queen Mahapauma, having seen a dream in the house of such a description (and everything else is to be reproduced here exactly as in the case of Kala substituting Mahapuma for Kala, For Private and Personal Use Only

Page #228
SS 76.] Niraya valiyao. down to) will be emancipated, with only this difference that he was re-born in the Isana heaven having the maximum duration of life. (The usual conclusion is to be inserted here). For Private and Personal Use Only 59. End of the Second Lecture of the Second Section of the Last Five Upangas together called Nirayavaliao.

Page #229
60 The Last Five Upingas [ II. Lects. 3-10. Lectures Three to Ten. The Stories of the Remaining Eight. 77. In this way the remaining eight lectures are also to be understood. The mothers are to have the names similar to those of their sons. The ten sons of Kala and others respectively practised asceticism as follows: Two for five years, three for four, Three for three, two for two; The grandsons of king Seniya Had this as the period of their usceticism. Their places of re-birth are respectively as follows:-- The first in Sohamma heaven, the second in Isana heaven, the third in Sanamkumara heaven, the fourth in Mahinda heaven, the fifth in the Bhambha-loka, the sixth in the Lanta heaven, the seventh in the Mahasukka, the eighth in the Sahassara heaven, the ninth in the Panaa heaven, and the, tenth in the Achhua heaven. In the case of all, the duration of life in heaven should be recited as maximum, as also their going to Mahavideha and thence to liberation. End of the Second Section of the Last Five Upangas together called Nirayavaliao. For Private and Personal Use Only

Page #230
$ 78.] 61 Nirayi valiyao. The Third Section called Pupphiya A blossom or a further Appendix to Kappiya.. First Lecture. The Story of Chanda. 78. Jambu asked: "[f, O Reverend Sir, the Ascetic, the blessed Mahavira, ( and so forth, down to ) who has obtained emancipation, has expounded this as the purport of the second section called Kappavadinsiya of the last five Upangas, what then 0 Reverend Sir, has been oxpounded as the purport. of the third section called Pupphiya of the last five Upangas?" Then Suhamma replied: "Truly, 0 Jambu, the Ascetic, the blessed Mahavira ( and so forth, down to ) who has obtained cmancipation has expounded ten lectures of the third section called Pupphiya. of the last five Upingas together called Nirayavaliyao." They are as follows: Chanda ( the moon), Sira ( the sun ), Sukka ( the planet Venus ), Bahuputtiya (the lady, having many children), Punna, Manibhadda, Datta, Siva, Bala and Anidhiya. For Private and Personal Use Only

Page #231
$62 The Last Five Upangas [ III. Lect. 1. Then Jambu asked: "If O Reverend Sir, the Ascetic, the blessed Mahavira, ( and so forth, down to ) who has obtained emancipation has expounded ten lectures of the third section called Pupphiya, what then, O Reverend Sir, has been expounded as the purport of the first lecture called Chanda by the Ascetic, the blessed Mahavira, who has obtained emancipation? Then Mahavira answered: "Truly, in this way O Jambu!" Acharya Shri Kailassagarsuri Gyanmandir 79. At that time and at that period there was a city named Rayagiha, a temple named Gunasilaa and a king named Seniya. At that time and at that period, Chanda, the moon, the king and the lord of heavenly bodies, passed his time in the Chandavadinsaya Vimana, in the assembly-hall Suhamma, on the throne Chanda in the company of four thousand residents of the same place. There experiencing and seeing, by the virtue of his Avadhi knowledge, the whole of this continent of Jambuddiva, he visited the Ascetic, the blessed Mahavira (everything else is to be described here exactly as Suriyabha in the Rayapaseniyasutta) after having invited the servant god (and so forth, down to) asking him to prepare chariot fit for approaching the lord of gods a For Private and Personal Use Only

Page #232
SSSS 80-81] Nirayavaliyao. 63 and to report soon about the execution of that order. Bells having charming sounds (and so forth, down to) were developed by means of divine power only with this difference that the Vimana was one thousand yojanas long and sixty three and a half yojanas high, the banner of Indra twenty five yojanas high. (The rest is to be supplied here exactly as in the case of the servant god, down to ) he came (then the description of the dance and so forth, down to) returned in the same manner. "" Acharya Shri Kailassagarsuri Gyanmandir 66 97 80. Then Reverend Goyama asked the Ascetic, the blessed Mahavira : 'O Venerable Sir, (the asking of the questions is to be supplied here including the Kudagarasala (the hall in the mansion house, the divine power penetrating the body and the asking of the previous birth.) Then Mahavira answered: Truly, in this way O Goyama ! 81. At that timo and at that period there was a city named Savatthi and a temple named Kotthaa. In that city of Savatthi there was a householder named Angai who was rich (and so forth, down to) unvanquished. Now that householder Angat in the city of Savatthi called many (and so forth, exactly as in of Anand in the Uvasagadasa Sutra ). the case For Private and Personal Use Only

Page #233
64. The Last Five Upangas (III. Lect. 1. 82. At that time and at that period the Arihanta ( the Prophet) Pars'wanitha, (the twenty third Tirthankara of the Jains ), who was greatly honoured by the people,* the first propounder of the doctrine (every thing else is to be described here exactly as in the case of Mahavira, down to ) possessed of a height of nine cubits, with sixteen thousand monks and thirty eight thousand nuns accompanying him ( and so forth, down to ), arrived at a Jain temple known as Kotthaa. The assembly went out to hear him. 83. T'hen that householder * Angal getting intelligence about this thing, and being, therefore, greatly delighted (he is to be described here exactly as the householder Kattiya in the Bhagavati Sutra, down to ) went out to hear him and waited upon him. And having heard the sermon (and so forth ) with this addition : "O you beloved * Text, Purisada niya : It is a karin a-prakriti by the virtue of which a person gets noblo renown which spreads all over the world and he is honoured and well-spoken of by all the people of the world. Lord Pars'wanatha was possessed of this rare kurina-prakriti in its entire glory to a comparatively very very high degree as compared with other Tirthankaras. Henco it. was that Lord Pars'wana tha was, and is, so fainous in the world. For Private and Personal Use Only

Page #234
$ 84. } Nirayavaliyao. 65 of the gods, I shall entrust my family to my eldest son and then I shall get myself initiated before your honour, the beloved of the gods (and so forth). Then he got him self initiated exactly as in the case of Gangadatta (in the Bhagavati Sftra, down to ) became a self-restrained anchorite. 84. Then that houseless monk Angai studied under the worthy elderly monks of Lord Pars'wa the eleven Angas Samaiya and others, and having done so and having ob served one day's fasts (and so forth), he led the life of a monk for many years, and practising half-monthly fasts in which thirty meals were cut off, but violating the rules of monkhood, and having met with death at the time of surcease, he was reborn as a lord of heavenly bodies in the Vimana Chandavadinsaa, in the assemblyhall Uvavaiya, on the divine bed and clad in divine garments. 85. Then that lord and king of heavenly bodies will, as soon as born, get development in the form of five kinds of fulness of faculties which are as follows:-(1) full development of the faculty of food; (2) full development of the body; (3) full development of the faculties of senses; (4) full development of the faculty K For Private and Personal Use Only

Page #235
66 The Last Five Upingas (III. Lect. 1. of breathing and (5) the full development of the faculties of speech and mind. 86. Then Goyama asked: "O Venerable Sir, how long has been ordained the duration of life of this lord and king of heavenly bodies ?" Then Mahilvira answered : "0 Goyama, more than one Paliovamax and a lac of years. Thus, truly, Goyama, that is the divine prosperity of Chanda, the king of heavenly bodies." Then Goyama asked: "O Venerable Sir, where will Chanda, the lord and the king of gods, go after having dropped down from that heaven at the expiry of his life there." Then Mahavira answered : " O Goyama, he will be emancipated from the country of Mahavideha." ( The usual conclusion is to be inserted here ). End of the First Lecture of the Third Section of the Last Five Upangas together called Nirayavaliyao. See foot note on p. 12. For Private and Personal Use Only

Page #236
$$ 87-88. ] 67 Nirayavaliyao. Second Leoture. The Story of Stra. 87. Jambu asked : "If O Venerable Sir, the Ascetic, the blessed Mahavira, has expounded this as the purport of the first lecture of the third section called Pupphiya, what then, 0 Venerable Sir, has been expounded as the purport of the second lecture of the third section called Pupphiya by the Ascetic, the blessed Mahavira, who has obtained emancipation ? Then Maha vira answered: " Truly, in this way, 0 Jambu ! " 88. At that time and at that period there was a city named Riiyagiha, a temple named Gunasilaa, and a king named Seniya. Lord . Pars'wa arrived there on a religious visit Sira, exactly as Chanda went out to hear him ( and so forth, down to having exhibited the dance returned. Then Goyama's asking of the previous birth is to be described. And then Mahavira's reply including the mention of the city of Savatthi, the householder Supaittha who was rich (and so forth exactly as in the case of Angai), the arrival of Lord Pars'wa, Sura'sinitiation exactly as in the case of Angai, violating the rules of monkhood exactly as in the For Private and Personal Use Only

Page #237
68 The Last Five Upangas [ III. Lect. 2. case, of Angai (and so forth, down to) he will be liberated from the country of Mahavideha (and so forth, down to) will put an end to worldly miseries. (Here the usual conclusion is to be inserted ). End of the Second Lecture of the Third Sectiou of the Last Five Upangas together called Niraya valiyao. For Private and Personal Use Only

Page #238
$$ 89-90. ] Nirayavaliyao. Third Leotare. The Story of Sukka. (The Introduction to the third lecture, in the usual terms is to be inserted here ). 89. There was a city named Rayagiha, a temple named Gunasilaa and a king named Seniya. Lord Mahavira arrived there on a religious visit. The assembly went out to hear him. At that time and at that period the great planet Sukka, in the Vimana Sukkavadingaa and the throne Sukka, came there, exactly as Chanda, accompanied by four hundred residents of the same place, and having exhibited the dance returned. Then Goyama asked : "O Venerable Sir (everything else is to be supplied here iucluding Kudagara sala, asking of the previous birth by Goyama and so forth ). Then Mahayira answered: "Truly, in this way, O Goyama !" 90. At that time and at that period there was a city named Vanarasi. In that city of Vanarasi there lived a Brahmin named Somila who was rich ( and so forth, down to ) unvanquished, and well-versed in all the four Vedas such as Riuveya (Sk. Rgveda ). Lord Pars'wa arrived there on a religious visit and the assembly waited upon him. For Private and Personal Use Only

Page #239
70 The Last Five Upangas ( III. Lect. 3. 91. Then a thought of the following description occurred to that Brahmin who had got the intelligence about this thing : "Truly, Lord Pars'wa who is greatly honoured by the peoplex (and so forth, down to ) wanders in the Ambasa la valla. Therefore I shall go and present myself before Lord Pars'wa, and shall ask him these eight objects ( they are to be supplied here exactly as in Pannatti Sitra-one of the 12 Upangas ). Then Somila went out, without any pupils with him ( and so forth, down to ) spoke thus. " How do you do, O Venerable Sir ? Are you going on well ?" And then he further asked : "Are you mustard seeds (pun : of the same age ?) Are you masa ( kind of corn,-adada, as we call it: pun : a ma sa-a kind of weight )? Are you 'kulattha' corn (pun: a family man )? Are you only one ? or are you two ( more than one)? * (and so forth, down to * See foot-note on p. 33. * For a detailed explanation on this passage study Chandrasuri's Commentary on it quoted by Dr. Prof. P. L. Vaidya in his notes pp. 184-185. The passage afect etc. occurring here is found in the Bhayayati Satra where it has got a deep philosophical meaning. Bnt the Brahmin Somila, not properly understanding its significance, asks these questions to Lord Pars'wa with a view to ridicule him, but getting satisfactory For Private and Personal Use Only

Page #240
71 $$ 92-93.) Nirayavaliyao. becoming enlightened he accepted the twelvefold duty of a Shravaka * and then returned. 92. Then at a certain time that Lord Pars'wa went away from the Ambasa la vana, and from the city of Vanarasi, and having done so he moved outside that region. Then that Brahmin Somila, at a certain time on account of want of good faith, on account of the want of waiting on righteous monks with wrong inclinations of false faith in. creasing and good inclinations of right faith decreasing, got 'michhatta'-false faith rooted in him". 93. Then at a certain time when that Brahmin Somila was keeping awake on account of domestic affairs at midnight a thought of the following description occurred to him : " Truly, I am a Brahmin, Somila by name, born in a very high Brahmin family I had practised the vows of a Brahmin, I had studied the Vedas, I had married ( lit. invited ) a wife, children were born to me, I had acquired riches, I had performed * the pasubandha' sacrifice, I had performed explanations of his questions from Lurd Pars'wa wiibout his asking the nature of soul etc., he realises the philosophical importane of the pnssage and gets Samyaktiva. * See footnote on p. For Private and Personal Use Only

Page #241
72 The Last Five Upangas [ III. Leot. 8. other sacrifices, I had practised charity, I had worshipped the guests ( such as ascetics etc. ), I had given oblations to fire, and I had planted the sacrificial posts. It is good for me, therefore, to get planted the groves of mangoes, the Maulinga trees, the Bilva trees, the Kavittha trees, the Chincha trees and the groves of flowers to-morrow when the sun will be burning bright (and so forth )". He thought so, and having done so the next day when the sun was shining bright he got planted outside the city of Vanarasi the groves of mangoes ( and so forth as above, down to ) the groves of flowers, being in due course protected, taken care of and increasing in growth, became black and tawny groves ( and so forth, down to ) beautiful, appearing like clusters of large clouds, full of leaves, flowers and fruits, shining excessively green, possessed of lustre, and appearing very beautiful. 94. Then at a certain time when that Brahmin Somila was keeping awake for do mestic affairs, at midnight, a thought of the following description occurred to him: "Truly, I am a Brahmin Somila by name, born in the city of Vanarasi in a very high Brahmin family. I had performed the vows of a Brahmin (and so forth $93, down to ) planted For Private and Personal Use Only

Page #242
EUR 94. ] Nirayavaliyao. sacrificial posts. Now I got planted, outside the city of Vanarasi, many groves of mangoes and so forth, down to ) groves of flowers. It is good for me, therefore now, to invite to-morrow, when the sun will be burning bright (and so forth ), my relatives ( and so forth), after having got prepared many copper pots along with an iron frying pan and an incense-stand and having got prepared abundant food, drink, eatables and articles of taste and having done so to honour those relatives and so forth) by that abundant food and drinks e tc, and then, having appointed my eldest son as the head of my family, and having asked the permission of those relatives etc. and having taken those copper pots including an iron frying pan and an incense-stand, to get myself initiated at the hands of those 'Disapokhhiyas'--a class of ascetics who sprinkle water on the ground to purify it, from among those Vanaprastha asceties who reside on the bank of the river Ganges viz:- Hottiya- those who offer Hotra sacrifices, Pottiya-those who carry Potra gar ments, Kottiya-those who sleep on the ground, Jannais the sacrificers, Sadhhais-those who believe in the efficacy of Shradha, Ghalais (of uncertain meaning), Humbauttha, Dantu For Private and Personal Use Only 73

Page #243
74 The Last Five Upangas [ III. Lect. 3. kkhaliya-those who uproot the teeth,Ummajjaga those who dive in waters, Sammjjag-those who bathe in waters, Nimajjaga-those who wash their bodies, Dakkhinakula-those who always reside on the right bank, Uttarakula -those who always reside on the left bank, Sankhadhama-those who blow the conch, Kiladhama-those who stand on the bank of a river, cry aloud and then take their food, Miyaluddhaya-those who live on deers' flesh, Hatthitavasa-those who kill elephants and live on their flesh, Uddanda-those who carry big staffs, Disa pokkhino-those who sprinkle water on the ground to purify it, Vakkavisino-those who wear bark garments, Bilavasino-those who live in caves or pits, Jalavasino-those who dwell in water, Rukkhamuliya-those who dwell at the roots of trees, Ambubhakkhino-those who live on water, Vayubhakkhino-those who live on air, Sevalabhakkpino-those who live upon moss, Malahara-those who live on roots, Kandahara-those who live on turnips, Tayahara-those who live on bark, Pattahara-those who live on leaves, Puphhahara-those who live on flowers, Falahara-those who live on fruits, Biya hara-those who live on seeds, those who live on ripe (or decayed) roots, For Private and Personal Use Only

Page #244
and having beto SS 94. ] Nirayavaliyao. 75 turnips, bark, leaves, flowers and fruits, those who render their bodies hard on account of daily baths : in waters, and those who make their bodies as if roasted on charcoal or cowdung fire by means of seating themselves in the midst of burning fires: and having got myself initiated at their hands by the vow of sprinkling water on the ground to purify it, I shall take the following vow: It is proper for me to practise, uninterrupted upto the end of my life, two days' fasts ( in which six meals are cut off ), and to mortify myself by practising Disachakkavala penance holding my hands up on the heated ground with my face turned towards the sun"; and having thought so the next day when the sun was shining brightly he got prepared many copper (and so forth as above, down to ) got himself initiated in the vow of the ascetics who sprinkle water on the ground to purify it, and having got himself initiated he took the above-mentioned vow, he observed the first two day's fast and whiled away his time. 95. Then that ascetic, the Brahmin Somila, at the time of breaking the first two day's fast, ascended the heated ground and having done so, he, clad in bark garments, For Private and Personal Use Only

Page #245
76 The Last Five Upangas ( III Lect. 3. went to his own hut, and having done so he took on his shoulder the Kadhinasamkaiya (an appliance consisting of a bamboo bar, at either end of which are suspended frames to carry load : #rare Biel), and having done so he sprinkled water in the eastern direction uttering: " In the estern direction may the great lord Soma protect the seeker starting on a journey and may he proteet the Brahmin ascetic Somila and may he permit him to eat all the turnips, roots, bark, leaves, flowers, fruits, seeds and green vegetables", and having done so he moved in the eastern direction, and having done so he took from there the fruits (and so forth as above, down to), green vegetables, and having done so he filled the Kadhinasankaiya with them, and having done so he culled the Darbha and Kus'a grags and plucked the leaves and took wood for sacrificial fire and having done so he went to his hut, and having done so he placed there his Kadhinasankaiya, and having done so he crected the sacrificial alter, and having done so he performed the besmearing and cleansing, and having done so he, with the pot of Darbha grass in his hand went to the river Ganges, and having done so he plunged into the great river Ganges and For Private and Personal Use Only

Page #246
SS 95.1 Nirayavaliyao. took bath in its water, sported in its water, sprinkled its water on his body, and having done so, and having sipped water, becoming clean and greatly pure, having performed the rite concearning the gods and the ancestors, and with the pot of Darbha grass in his hand, he got out of the great river Ganges and having done so he went to his own hut, and having done so he crected a sacrificial alter by means of Darbha and Kus'a grass and sand, and having done so he prepared the churning-handle (lit. the arrowpoint) and a wooden board (on which fire is produced by churning), and having done so he churned the wooden board by means of the churning handle and ejected fire and enkindled it, and threw into it the sacrificial woods and blazed up the fire and placed on the right side of the fire seven articles viz. (1) Sakatha-an article for the use of ascetics, (2) bark of a tree, (8) a place for sacrificial pots or for fire, (4) utensil for bed, (5) a gourd (6) a wooden staff and (7) drinks: and having done so he offered oblation to fire by throwing honey, ghee and rice into it. Then he prepared parched rice and having done so he offered it as an oblation in the Vaissadeva sacrifice-a kind of household sacrifices for all For Private and Personal Use Only 77

Page #247
'78 The Last Five Upangas [ III. Lect. 3. gods-and having done so he performed the worship of the guests and then he took his own meals. Acharya Shri Kailassagarsuri Gyanmandir 96. Then the Brahmin ascetic Somila, at the time of the second two day's fast (everything else is to be recited here exactly as above, down to ), took his meals (only with this differencee that "in the southern direction may the great god Yama protect the Brahmin ascetic Somila, the seeker starting on his journey and may he permit him to eat the turnips and so forth as above); and having done so he moved in the southern direction. In this way in the western direction the great lord Varuna and so forth, down to) movd in the western direction; in the north the great lord Vesamana (and so forth, down to) moves in the northern direction. (Thus beginning from the eastern direction the four directions are to be recited, down to ) took his meals. 97. Then at a certain time when that Brahmin ascetic Somila was keeping momentarily awake at midnight a thought of the following description occurred to him; "Truly, I am a Brahmin, Somila by name, born in the city of Vanarasi in a very high Brahmin family. I had practised the vows (and so forth, For Private and Personal Use Only

Page #248
79 SS 97.] Nirayavaliyao. down to) erected the sacrificial posts. Then having got prepared many copper (and 80 forth, down to ) having entrusted my family to my eldest son, and having taken his permission and having taken many copper (and 80 forth , down to ) I got myself bald-shaved and initiated ( and so forth, down to ) I observe two days' fasts. It is good for me, therefore, now, to take permission to-morrow, when the sun will be shining bright, of many an ascetic, persons who meet and talk with me, former acquaintances and the asceticfriends, to take leave of hundreds of creatures resorting to the hermitage, and then, clad in bark garments, and having taken with me the Kadhinasankaiya and the pots and other utensils, and having wrapped my mouth by means of a wooden seat, to start in the northern direction for commencing the great journey of l'enunciation towards the north": he thought so and having done so, the next day when the sun was shining brightly, he took permission of many an ascetic, persons who met and talked with him, former acquaintances (and so forth as above, down to ) wrapped his mouth by means of a wooden seat and took the following vow : " Wherever I shall stumble or fall in water, land, fortress For Private and Personal Use Only

Page #249
80 The Last Five Upangas [III. Lect. 3. low-lying place, mountain, a place of hind. rance, a ditch or a pit, I shall not get out of it again". 98. That Brahmin ascetic Somila, the seeker who had started for the great journey towards the north, at mid-day, went to an excellent As'oka tree and put his Kadhinasan kaiya underneath that As'oka tree, and having dono so he crected the sacrificial alter and performed the rite of besmearing and clean. sing, and having done so, with the pot of Darbha grass in his hand, he went to the great river Ganges (he is to be described here exactly as Siva in the Bhagavati Sitra, down to) he came out of the great river Ganges, and went to the excellent As'oka tree, and erected the sacrificial alter by means of Darbha and Kus'a grass and sand, and having done so he prepared the churning-handle (and so forth $95, down to) performed Vaissadeva sacrifice, and having done so he wrapped his mouth by means of a wooden seat and remained silent. 99. Then at mid-night, & certain god appeared before that Brahmin ascetic Somila, and that god spoke thus to the Brahmin Somila : " O you Brahmin Somila, are yon wall or ill-initiated ?" Then that Somila For Private and Personal Use Only

Page #250
$ 100 ] Nirayavaliyao. words pay heed to those eventhough he was spoken thrice, and did not did not that god twice or understand them (and so forth, down to) remained silent. Then that god, being not paid heed to by the Brahmin ascetic Somila, vanished into that very direction from which he appeared. Then that Somila, the next day, when the sun was shining brightly, clad in bark garments, and taking the Kadhinasankaiya and the pots and utensils for offering oblations into the sacred fire, wrapped his mouth after sitting on a wooden seat and started towards the north. 100 Then that Somila, on the next day at mid-day time, went to a Sattivanna tree and placed his Kadhinasankaiya underneath that Sattivanna tree, and having done so he erected a sacrificial alter (everything else is to be described here cxactly as underneath the As'oka tree, down to ) offered oblations to fire, and wrapped his mouth, after sitting on a wooden seat, and remained silent. Then at mid-night a god appeared before that Somila, and remaining in the sky (everything else is to be described here exactly as underneath the As'oka tree, down to) vanished. Then that mila, the next day when the sun was shining 6: For Private and Personal Use Only 81 of to

Page #251
82 The Last Five Upangas [III. Lect. 3. brightly, clad in bark graments, took his Kadhinasankiiya and wrapped his mouth after sitting on a wooden seat, and started towards the north. 101. Then on the third-day, at the midday time, that Somila went to an excellent As'oka tree and placed the Kadhinasankaiya underneath the As'oka tree, and erected a sacrificial alter (and so forth, down to) came out of the great river Ganges, and went to the As'oka tree and placed the Kadhinasankiiya underneath the As'oka tree, and erected a sacrificial alter, and wrapped his mouth, after sitting on a wooden seat, and remained silent. Then at mid-night a god appeared before that Somila and spoke the same thing as before and vanished. Then that Somila, the next day, when the suin was shining bright, clad in bark garments, taking the Kadhinasankiliya ( and so forth, down to ) wrapped his mouth, after sitting on a wooden seat, and started towards the north. 102. Then on the fourth day, at the midday time, that Somila went to a Banyan tree and placed the Kadhinasankaiya underneath it, erected a sacrificial alter, performod the rite of besmearing and cleansing, For Private and Personal Use Only

Page #252
SS 108. ] Nirayavaliyao. wrapped his mouth after sitting on a wooden seat, and remained silent. Then at mid-night a god appeared before that Somila and spoke the same thing as before and vanished. Then that Somila, the next day, when the sun was shining bright, clad in bark garments and taking the Kadhivasankaiya (and so forth, down to) wrapped his mouth, after sitting on a wooden seat, and started towards the north. 83 "" 103. Then on the fifth day, at the midday time, that Somila went to a fig tree, and placed the Kadhinasankaiya underneath that fig tree, erected a sacrificial alter (and so forth, down to) wrapped his mouth, after sitting on a wooden seat, and remained silent. Then at mid-night a god appeared before the Brahmin Somila and spoke thus: "O you Somila, are you well or ill-initiated ? He spoke this once but Somila remained silent. The god, therefore, spoke twice and thrice thus: 0 you Somila, are you well or ill-initiated ?" Then that Somila, being twice and thrice thus spoken to by that god, spoke to him thus: "O you god, how am I ill-initiated?" Then that god spoke thus to that Brahmin Somila: "Truly, O you beloved of the gols, you accepted, in the presence of Lord 66 For Private and Personal Use Only

Page #253
84 The Last Five l'pincas [ ]]]. Iuct 8. Parsva, who is greatly renowned in the world, the twelve-fold religious duty of a Shrivaka constituted of the Five Anuvratas or Lesser Vows and the Seven Sikshavratas or Discipli. nary Vows. Then at a certain time, at mid-night, when you were keeping awake for family affairs, ( here the god explains to him his (Somila's) thought on that occasion, down to) his going to the As'oka tree, taking the Kadhinasanktiya with him ( down to ) remaining silent ]. Then at mid-night I appeared before you and spoke: 'O you Somila, are you well or ill--initiated ? (The god here repeats his words, down to) on the fifth day, at mid-night, you went to the fig tree and placed the Kadhinasankiya underneath it, erected a sacrificial alter, performed the rites of besmearing and cleansing, wrapped your mouth, after sitting on a wooden seat and remained silent. Then, you beloved of the gods, this is your ill*initiation." :104. Then that Somila spoke thus to that god: 'How, O you beloved of the gods, can I be well-initiated ?" Then that god spoke thus to Somila: "O you beloved of the gods, it you now will accept yourself the five Anuvratas which were formerly accepted by you, then you will just be well-initiated." For Private and Personal Use Only

Page #254
SS 105. 1 Nirayavaliyao. 85 Then that god saluted and bowed down to Somila and disappeared in that very direction from which he came. Then that Brahmin ascetic Somila, being thus spoken to by that god, accepted himself the five Anuvratas which he had formerly accepted. 105. Then that Somila observed the life of a Jain layman (lit. the follower of a Jain monk ) for many years practising various kinds of austerities such as many one day's fasts, two days' fasts, three days' fasts (and so forth, down to) half-monthly fasts and monthly fasts, and having done so he mortified himself by practising halfmonthly fasts (for twelve years), and having observed Anasana of monthly fasts he, without making confession or expiation for that wrong act (of ill-initiation), and having thus violated Samyaktva, and having met with death at the time of surcease, became born as the great planet Sukka with the dimension of the capacity of: a divine being in the celestial bed, in the assembly Uvavaiya in the Vimana Sukkavadinsaa. 106. Then that great planet Sukka, as soon as he was born, became gifted with the Manabaparyaya knowledge (a knowledge by means of which the thoughts and feelings of the minds of other people are For Private and Personal Use Only

Page #255
86 The Last Five Upangas ( III. Lect. 3. known). In this way, truly, O Goyama, Sukka has obtained that celestial (and so forth, down to ) having one paliovamax as the maximum duration of life. Then Goyama asked: " O you beloved of the gods, where will that great planet Sukka go after the expiry of his life in that heaven. Then Mabivira answered: "O Goyama, he will be liberated in the couutry of Mahavideha." (The usual Conclusion is to be inserted here). End of the Third Lecture of the Third Section of the Last Five Upangas together called Niraya yaliyao. See foot-note on p. 12. For Private and Personal Use Only

Page #256
$$ 107-108. ] Nirayavaliyko. . 87 Fourth Lecture. The Story of Bahuputtiya. (The Introduction, to the fourth lecture, in the uswil terms, is to be introduced here). 107. At that time and at that period, there was a city named Rayagiha, a temple named Gunasilaa and a king named Seniya. Lord Pars'va arrived there. The assembly went out to hear him. 108. At that time and at that period, there was a goddess Bahuputtiya in the Sohamma heaven, in the Vimina Bahuputtiya in the assembly Suhamma, on the throne Bahuputtia, with four thousand residents of the same place, with four elderly persons (and so forth as in the case of Suriyabha in the Riyapaseniya Sutra, down to) passed her time in enjoyment, and she was able to see the whole of this Jambuddiva continent by her extensive Avadhi knowledge, and having saluted the Ascetic Lord Mahavira (as in the case of Suriylbha ) she sat on an excellent throne with her face turned towards the eastern direction. [The servants, as in the case of Suriyabha, the bells of charming sound, calling the servant god ( and so forth, down to) the Janavimina one thousand yojanas long. For Private and Personal Use Only

Page #257
88 The Last Five Upangas (III. Lect. 4. [ The description of the Janavimana to be supplied here, down to ] she came by the northern passage with bodies extending over one thousand yojanas exactly as in the case of Suriya bha. The religious instruction was over. Then that queen Bahuputtiya stretched her right hand, then the eight hundred left hands of the princesses of gods were stretched, and then she created by means of her divine power many girls and boys and children and having exhibited the dance ( as in the case of Suriyabha ) she returned. 109. Then Reverend Goyama bowed down to the blessed Mahayira saying 0 Venerable Sir: the Kudagirasala ( and so forth ).' Then Goyama asked : " O Venerable Sir, how did that goddess Bahuputtiya came to acquire the celestial prosperity and so forth?'' Then Maha vira answered: " Truly, in this way, O Goyama !" 110. At that time and at that period, there was a city named Vanarasi, a temple named Ambasalavana. In that city of Vana. rasi there was a householder named Bhadda who was rich (and so forth, down to ) unvanquished. That Bhadda had a wife named Subhaddi who was tender, barren, sterile, For Private and Personal Use Only

Page #258
SS SS 111-112.] Nirayavaliyao. 89 and mother of knees and elbows ( i.e. fondling knees and elbows instead of childron ). 111. Then at a certain time, when that hous'ewife Subhadda was keeping awake at mid-night for family affairs, a thought of the following description occurred to her: " Truly, I enjoy great sexnal pleasures with the householder Bhadda, but I am not able to give birth to a boy or a girl. Therfore, blessed, indeed, are those mothers ( and so forth, down to) and they have, methinks, wellachieved the fruit of their births and lives, whogo breasts flow with milk on account of the presence of their children born of their wombs, greedy of the milk of their breasts, talking sweetly, muttering indistinctly, nestling to the bases of their breasts and arm.pits, and who (i. e. the mothers) also having taken with their tender lotus-like hands put them into their laps--them who often and often produce sweet indistinct sounds. I am, in: deed, unblessed, unmeritorious as I have not got even one of these"; she thought so, and having done so she, with all her longings shattered ( and so forth, down to ), began to brood over. 112. At that time and at that period, a band of certain Jain nuns known as Suvvaya, ( having excellent vows ) who For Private and Personal Use Only

Page #259
90 The Last Five Upungas ( III. Lect. 4. were well-protected by all the five Samitis viz. well-protected in moving, speaking, accepting alms, putting or taking the pots for alms etc., and in voiding the excretion, urine, cough, bodily dirt, phlegm, and who were protected in all senses by all the three Guptis viz. the protection of mind, specch and body, who were self-restrained female anchorites, who were well-versed in the sacred scriptures, who constituted a large retinue of nuns and who were gradually moving from town to town, came to the city of Vanarasi and having accepted an acceptable residence they stayed there practising selfcontrol and penance. 113. Now, a small group of those Suvvaya nuns, while wandering for alms in high, low and middle-class families in the city of Va narasi, entered the house of the householder Bhadda. Then the housewife Subhadda saw those nuns coming, and becoming greatly delighted forthwith got up from her seat, and having done so, she went seven or eight steps forward ( out of respect for them ) and bowed down and saluted them, and having made them accept abundant food, drinks, eatables and articles of taste she spoke thus : " Truly 0 Venerable nuns, For Private and Personal Use Only

Page #260
.SSSS 114-115. 1 Nirayavaliyto. 91 I enjoy great sexual pleasures with the householder Bhadda, but I am not able to give birth either to a son or a daughter. Therefore blessed are those mothers (and so forth, as above down to) I have not got even one. Therefore, O nuns you, who are possessed of great knowledge, very learned, who wander from town to town in many families, and visit (lit. enter) the house of many kings (and so forth, down to) and householders etc. tell me if there is any application of any lore, chant vomiting, purge, enima, herbs, medicine, with which I may be able to give birth either to a son or a dauhgter ? / sk 114. Then those nuns spoke thus to the house' wife Subhadda: "O you beloved of the gods, we are nuns free from the knots of worldly attachment, protected by the carefulness in speaking ( and so forth, down to) protected by the three Guptis. It does not behove us, therefore, even to hear this thing by our ears, what to talk of enunciating or practising it? O you beloved of the gods, we can only tell you the wonderful religion expounded by the omniscient sages. .. "" 115. Then that house'wife Subhadda, having heard and listened to the religious instruction and becoming greatly pleased and For Private and Personal Use Only

Page #261
92 The Last Five Upangas (III. Lect. 4. 46 delighted, saluted and bowed down to those nuns three times, and having done so she spoke to them thus: "O nuns, I believe in the Doctrine of the Nigganthas, I trust it, I like it, O Jain nuns! It is so, exactly as it is, and true" (and so forth, down to) she accepted the twelve-fold duty of a laywoman. And the nuns blessed her saying: As you please, O you beloved of the gods: don't have any obstruction in practising it. Then that house'wife Subhadda in the presence of those nuns (and so forth), and having done so she saluted and bowed down to those nuns, and then took their leave. Thus that house wife Subhadda became a lay-disciple of the Ascetic Lord Muhdvira ( and so forth, down to ) passed her time happily. Acharya Shri Kailassagarsuri Gyanmandir 19 "" 116. Then at a certain time, when it was mid-night and when that Subhadda, the lay-disciple of the Ascetic Lord Mahavira, was keeping awake for family affairs, a thought of the following description occurred to her: Truly I enjoy great sexual pleasures with the householder Bhadda, but I am not able to give birth either to a son or a daughter. It is good for me, therefore, to take permission of Bhadda to-morrow when the sun will be shining brightly, and to become For Private and Personal Use Only

Page #262
$117. ] Nirayavaliyao. 93 a nun in the presence of those Suvvaya nuns and thus to get myself initiated a houseless nun ceasing to be a house'wife possessed of a house." She thought 80, and having done so she went to the householder Bhadda and spoke to him thus with folded hands: " Truly, O you beloved of the gods, I enjoyed with you great sexual pleasures for many a year, but I have not been able to give birth either to a son or a daughter. Therefore, O you beloved of the gods, being permitted by you, I wish to get myself initiated in the presence of those Suvvaya nuns. 117. Then that householder Bhadda spoke thus to his wife Subhadda: "Do not, O you boloved of the gods, get yourself bald-shaved and become initiated, but continue even now to enjoy great sexual pleasures with me and then having fully enjoyed sexual pleasures, may you get yourself initiated in the pregence of those Suvvaya nuns. Then the house' wife Subhadda did not pay heed or listen to those words of the house-holder Bhada, but she spoke to him thus twice or thrice: "I wish, O you beloved of the gods, to get myself initiated being permitted by you. Then that householder Bhadda, when he was not able to tell or to request her anything more, For Private and Personal Use Only

Page #263
94 The Last Five Upangas ( III. Lect. 4. even by many explanations, attempts at convincing, convictions and requests, con. sented to the renunciation (leaving the house) of Subhadda inspite of his desire not to do so. 118. Then that Bhadda got prepared abundant food (4) invited his friends, kins. men etc., and afterwards, at the time of dinner greatly honoured and respected them. And then he got the house'wife Subhadda, who had taken hor bath, who had made amends for her sins and who was decorated with all kinds of ornaments, to ascend a palanquin carried by a thousand men. Then that house'wife Subhadda, being surrounded by her friends, kinsmen ( and so forth, down to ) acquaintances, and with great pomp and show ( and so forth, down to ) noise, went through the midst of the city of Vanarasi to the Upashraya of those Suvvaya nuns and having done so she ordered the palanquin carried by a thousand men to be stopped, and got down from the palanquin. 119. Then the householder Bhadda, ha. ving taken with him his wife Subhadda, went to those Suvvaya nuns and saluted and bowed down to them, and having done so he spoke to them thus: " Truly, O you beloved of the goda, the house'wife Subhadda For Private and Personal Use Only

Page #264
SSSS 118-119.] Nirayavaliyao. desired, is my wife loved (and so forth, down to) no ailments or diseases due to wind, bile, cough, or all the three have overpowered her, but, O you beloved of the gods, she, being aversed to this worldly existence, and afraid of the pain of birth and death+, wishes, after having got herself bald-shaved, to get herself initiated before you, the beloved of the gods. Therefore, O you beloved of the gods, I offer to you this alms of a female disciple. May you, beloved of the gods, therefore, accept this alms of a female disciple. Then the nuns answered: "As you please, O you beloved of the gods, do not have any obstruction. " 95 120. Then that house'wife Subhadda, being thus spoken to by the Suvvaya nuns, and becoming greatly pleased and delighted, herself removed her ornaments, garlands and jewels, and having done so she herself performed the 'Panchamutthiya Loya'-the plucking out of hair in five handfuls-and having done so she went to the Suvvaya nuns and circumambulated them three times from the left to the right + This shows that her aversion to worldly life was not a result of worldly miseries, but it was the result of her knowledge and inner convictions of the transitory and miserable nature of this worldly life. For Private and Personal Use Only

Page #265
96 The Last Five Upangas [ III. Lect. 4. direction * and having done so she spoke to them thus: "O Reverend nuns the house in the form of the world is on fire,' [ everything else is to be supplied here exactly as in the case of Devananda in the Bhagavati Satra including initiation (and so forth, down to)] she became a self-restrained nun. 121. Then at a certain time that nun Subhadda, being greatly enamoured of (and 50 forth, down to ) attached to the children of many a person, sought to besmear their bodios with oil, with scented paste, and searched comfortable drinks (or warm water), red lac, die, bracelets, pigment, colours, scented powder, toys, sweets, milk and flowers, and having done so she used to besmear with oil some of the boys or girls or sons or Text, ayahinam payahinam, Sk. a-dakshina-pradakshinam; the ceremonious oiroumainbulation of a person, for the purpose of showing him reverence, done both at meeting and parting. It consists in walking three times round him, so as to keep ono's right side oonstantly turned towards him. To do this one must start from the right of the person reverenced and come round to his left. It is commonly said to consist in moving from the left to the right. In that case 'thu left' means the loft of the reverencing person, which, of course, corresponds to the right of the person royeroncod. For Private and Personal Use Only

Page #266
SSSS 87-88. ] Nirayavaliyao. " daughters or babies and children of many a -person, some she used to besmear with scented powder, thus she bathed some with warm water, she painted the feet of some, applied black pigment in the eyes of some, she applied to some Usua' ornaments (arrowshaped ornaments for children), made Tilakamarks on the foreheads of some, coaxed some, arranged some in rows, drew figures of some, besmeared some with colours, besmeared some with scented powder, gave toys to some, gave sweets to some, made some drink milk, gave flowers to some, placed some on her feet, placed some on her thighs, and thus taking them on her hips, lap, waist, back, bosom, shoulders, and head with both her hands, she rocked them, danced them, and patted them and passed her time happily experiencing the happiness of having a son, a daughter, a grandson and a grand-daughter. 122. Then those Suvvaya nuns spoke thus to that nun Subhadda: "O you beloved of the gods, we are nuns free from the knot of worldly ties and protected by the Five Samitis (and so forth, down to) and selfrestrained female anchorites. Therefore, the nursing of children does not behove us. But 7 For Private and Personal Use Only 97

Page #267
93 The Last Five Upangas [IIL Lect. 4. you, O beloved of the gods, being greatly enamoured of and attached to the children of many a person, search besmearing them with oil (and so forth, down to) pass your time experiencing the happiness of having a grandson etc. Therefore, O you beloved of the gods, confess this sin ( and so forth, down to) and make expiation for it. "" 123. Now that nun Subhadda did not pay heed to those words of the Suvvaya nuns nor did she care for them and disregarding and neglecting them, she whiled away her time. Then those Suvvaya nuns reprimanded, despised, censured and rebuked the nun Subhadda and often persuaded her to desist from that sin. 124. Then a thought of the following description occurred to that nun Subhadda, who was reprimanded (and so forth, down to) and was often persuaded to desist from that sin by those Suvviya nuns: "As long as I was in the state of a house wife I was selfdependent (independent); but since I have got myself bald-shaved and have accepted a houseless state, having given up the state of having a house, I have been obliged to become dependent upon others. Formerly, the Suvvaya nuns who are free from worldly ties respec For Private and Personal Use Only

Page #268
SS 125. ] Niraya valiydao. ted me and cared for me, but now they disregard me and neglect me. It is good for me, therefore, to go away to-morrow, when the sun will be shining bright, from the Suvvaya nuns, and to go to an Upashraya which would be exclusively my own, and stay there"; she thought so, and having done so, the next day when the sun was shining bright she went away from the Suvvaya nuns and went to an independent Upashraya and stayed there. Then that nun Subhadda, being no more reprimanded and persuaded by the Suvvaya nuns, and becoming self-willed and enamoured of the children of many a person (and so forth, down to) she searched the besmearing with oil (and So forth, down to) she whiled away her time experiencing the happiness of having a grandson and a grand-daughter etc. 125. Then that nun Subhadda, devoid of knowledge and thus passing her nunhood in ignorance, low and passing her nunhood in such a low manner, of bad conduct and passing her nun-hood in such a bad conduct, attached to the worldly ties and passing her nunhood in snch attachment, self-willed and passing her nunhood in wantonness, practised nunhood for many a year and having done For Private and Personal Use Only 99

Page #269
100 The Last Five Upangas ( III. Lect. 4. so, and having mortified herself by the penance of half-monthly fasts (in which thirty meals are cut off ), and without making confession and expiation for that sin ( of nursing and fondling children), and having met with death at the time of surcease, she was re-born in the Sohamma heaven, in the Vimana Bahuputtiya, in the assembly hall Uvavaya, in the bed for the gods, clad in divine garments and with the dimension of the innumerable part of a finger. . 126. Now that goddess Bahuputtiya, as soon as born, became endowed with five kinds of fulness of faculties (and so forth 885, down to ) the full development of the faculties of speech and mind. Truly, in this way, 0. Goyama, that goddess Bahuputtiya experiences that celestial and divine prosperity. 127. Then Goyama asked : "O Venerable. Sir, why is she called the goddess Bahuputtiya." Then Mahavira answered: "O Goyama, the goddess Bahuputtiya, whenever she attends on Sakka, the lord and the king of gods, creates (by means of her divine power), many boys and girls and then goes to: Sakka the lord and king of gods and shows. to Sakka, the lord and king of gods, the celestial divine properity, the celestial divine For Private and Personal Use Only

Page #270
SSSS 128-129 ] Nirayavaliyao. lustre, and the celestial divine prowess. Therefore, O Goyama, she is thus called the goddess Bahuputtiya." Then Goyama asked: "Venerable Sir, how long has been expounded the duration of life of the goddess Bahuputtiya?" Then Mahavira answered : "O Goyama, the duration of her life has been expounded as four Paliovamas. Then Goyama asked: "Venerable Sir, where will the goddess Bahuputtiya go and where will she be re-born after having dropped down from that heaven at the end of her life, at the expiry of her life and at the end of her existence there ? Then Mahavira answered: "O Goyama, she has become re-born as a daughter in a Brahmin family in this very continent of Jambuddiva, in the country of Bharaha, at the foot of the mountain Vinza in the village Vibhela. 31 of 128. Then after the laps of eleven days (and so forth, down to) after the lapse twelve days, the parents of that daughter will give her the name of the following description: "Let Soma be the name this our daughter." 129. Then Soma will complete her infancy, will become learned, matured to enjoy pleasures, will attain to youth, will be excellent and possessed of an exquisite body "" 101 of

Page #271
102 The Last Five Upangas [ III. Lect. 4. on account of her form, youth and beauty, Then her parents will give the daughter Soma, who will have completed infancy, will have become learned, matured to enjoy pleasures, and will have attained to youth, as a wife to Ratthakuda, his own sister's son, with a suitable dowry agreed upon. She will become his (Ratthaki da's) desired and beloved wife (and so forth, down to) like a box of valuables, will be carefully treated by him like earthen pots for oil ( which are carefully handled ) well-protected like a wooden box for keeping clothes ( which is well-covered), well-looked after and treasured like a box of gems ( which is also well-looked after and kept in sceret treasure ), so that cold (and so forth, down to) and various ailments may not overcome her. 130. Then that female Brahmin Soma, onjoing great sexual pleasures with Ratthakuda and giving birth to twins every year, will, at the end of sixteen years, give birth to thirty-two children in all. Then with some of those many children lying on her back, some asking to suckle, some attempting to stand and walk with the help of a wooden frame, some crawling on the ground, some walking, some stumbling, some seeking her For Private and Personal Use Only

Page #272
SS 130. ] Nirayavaliyao. asking some breast, some asking for milk, some for toys, some asking for sweets, some asking for cooked rice, some asking for water, some laughing, some becoming angry, some being abused, some crying, some beating, some being struck, some running away, some following her, some crying, weeping or sobbing, speaking aloud, some talking aloud, some getting sleepy, some talking irrelevantly, some easing themselves, some vomitting or some purging and some sleeping, that female Brahmin Soma, becoming greatly besmeared with urine and excretion, dirty on account of soiled clothes (and so forth, down to) rendered excessively dirty and full of excessive bad smell, will not be able to enjoy great sexual pleasures with Ratthakuda 131. Then at a certain time a thought of the following description will occur to that female Brahmin Soma who will keep awake at mid-night for family affairs: Truly, with these many children lying on my back (and so forth as above, down to) some sleeping, some of wicked births, some unfortunate, unlucky, and wretched and some deserving to die or fall down at one stroke, and, therefore, I, becoming greatly besmeared with urine and excretion (and so forth as above, down For Private and Personal Use Only 46 103

Page #273
104 The Last Five Upungas [ III. Lec. 4. to) possessed of excessively bad smell, am not able to enjoy with Ratthakuda great sexual pleasures. Therefore, blessed are those mothers and so forth, down to) and they have achieved the real fruit of thoir lives who are sterile, who do not give birth to children, who are the mothers of knees and elbows (fondling knees and elbows in stead of children), who are possessed of fragrant and excellent smell, and who enjoy great sexual pleasures. I am, howevor, unblessed, unmeritorious, devoid of good deeds because I am not able to enjoy with Ratthakuda great sexual pleasures". 132. At that time and at that period, the Suvvaya nuns, possessed of carefulness in going (and so forth, down to ) and constituting a large group, gradually moving from place to place, will come to the village Vibhela and will stay there accepting an accoptable residence. Then a small group of those Suyvaya nuns, while wandering for alins in high, low, and middle-class families in the village Vibhela, will enter the house of Ratthakllda. Then that female Brahmin Soma will see those nuns coming towards her, and having done so and greatly delighted, she will soon get up from her seat and having done so For Private and Personal Use Only

Page #274
$$ 132-133.] Nirayavaliyao. 105 she will go seven or eight steps forward, and will salute and bow down to them and will make them accept abundant food (4) and will speak thus: "Truly, 0 Venerable nuns, I enjoy great sexual pleasures with Ratthakuda (and 80 forth, down to) and every year give birth to twins, and at the end of sixteen years I have given birth to thirty two children in all. Now with some of those many children lying on my back (and so forth $ 131, down to ) some sleeping and some of wicked births, I am not able to enjoy great sexual pleasures. Therefore, O Venerable Ones, I desire to hear some religious instrucion from you." Then those nuns will expound to the female Brahmin Soma the varied (and so forth, down to ) the religion propounded by the omniscient sages. 183. Then that female Brahmin Soma, having heard the religious instruction from those nuns and becoming greatly delighted in her heart, will salute and bow down to those nuns and will speak thus: "I believe, O nuns, in the Doctrine of the Nigganthas: it is exactly so as you have expounded it. Only I shall now ask the permission of Ratthakada and then, o nuns, I shall get myself baldshaved in the presence of you, the beloved For Private and Personal Use Only

Page #275
106 The Last Five Upangas [III. Lect. 4. of the gods." Then the nuns will answer : " As you please, O you beloved of the gods, don't cause any delay (lit. obstruction). Then that female Brahmin Soma will salute and bow down to those nuns and will dismiss them. 134. Then that female Brahmin Soma. will go to Ratthakida and with folded hands will speak to him thus: "Truly, O you beloved of the gods, I have heard the religious instruction from the noble nuns and that religious instruction is desired and liked by me. Therefore, O you beloved of the gods, being permitted by you, I wish to get myself initiated in the presence of those Suvvaya nuns." 135. Then that Ratthakada will speak thus to that female Brahmin Somi : "Do not, O you beloved of the gods, get yourself baldshaved just now. But continue, O you beloved of the gods, to enjoy great sexual pleasures. with me, and then having fully enjoyed sexual pleasures may you get yourself initiated in the presence of the nuns." 136. Then that female Brahmin Soma, having taken her bath ( and so forth, down to)and having decorated her body and being surrounded by a circle of maid-servants will get out of her house and having done. so, she will go through the midst of the village For Private and Personal Use Only

Page #276
$$ 136-137. ) Nirayivaliylo. 107 Vibhela, to the Cpashraya of Suvvaya nuns, and having done so she will salute and bow down to them and will wait upon them. Then those Suvvaya nuns will expound tothe female Brahmin Soma the varied religious instruction propounded by the ompiscient sages constituting the doctrine of 'Bandha'+ -the doctrine which shows how the jivas or souls are bound by Karma. Then that female Brahmin Soma will accept in the presence of those Suvvaya nuns the twelve-fold religious duty of a laywoman. Then she will salute and bow down to the Suvvaya nuns, and having done so she will return into that very direction from which she might have come. Then that female Brahmin Soma will become a devotee of the nuns (and so forth, down to) will pass her time happily. Then at a certain time those Suvvaya nuns will go away from the village Vibhela, and having done so they will wander in the outside regions. 137. Then once upon a time those Suvvayit nuns, while wandering from town to town in successive order will come to the village Vibhela. Then that female Brahmin Soma, who will get the intelligence about this, will become delighted, will take her bath and will go out to +For a fuller and detailed explanation on this term vide my notes on my edition of Sirisirivalkaha Part I. p.86. For Private and Personal Use Only

Page #277
108 The Last Five Upangas [III. Lect. 4. see them as before, and having done so she will salute and bow down to them; and having heard the religious instruction she will say as before: "I shall take permission of Ratthakada and then get myself initiated." And the nuns will reply as before : " As you please." Then that female Brahmin Soma will salute and bow down to the Suvvayi nuns and will go away from them, and will go to her own house to Ratthakida and will ask with folded hands as before SS 134. Then Ratthakuda will answer: 'As you please, O you beloved of the gods; do not make any delay." Then Ratthakada will get prepared abundant food ( and so forth as in the case of Subhadda, down to) she will become a nun careful in going and 80 forth, down to ) a self-restrained female anchorite. 138. Then that nun Soma will study : under the Suvvaya nuns the eleven Angas such as the Samaiya+ and others, and having done so and observing two days' fasts, three days' fasts, four days' fasts, five days' fasts and so on, she will observe nunhood for many a year. Then having mortified herself by monthly fasts (in which sixty meals are cut off ) and having confessed and expi + See footnote on p. 52. For Private and Personal Use Only

Page #278
SS 139.] Niraya valiyao. 109 ated for her sins and entering into contemplation and then having died at the time of surcease, she will be re-born as a god Soma who will be the resident of the same place as Sakka, the lord and king of gods. There, the duration of life of certain gods is expounded to be two Sagarovamas.* There the duration of the life of god Soma is also said to be two Sagarovamas." 139. Then Goyama asked: " Venerable Sir, where will the god Soma go and where will he be re-born after having dropped from that heaven at the expiry of his life there ?" Then Mahaira answered: "O Goyama, he will put an end to his worldly existence in the Mahavideha country. ( The usual conclusion is to be inserted here.) End of the Fourth Lecture of the Third Section. of the Last Five Upangas togather called Nirayavaliyao. See foot-note on p. 12 For Private and Personal Use Only

Page #279
110 The Last Five Upingas (III. Lect. 5. Fifth Lecture. The story of Punnabhadda. ( The Introduction, to the fifth lecture, in the usual terms, is to be inserted here, ) 140. Truly, Jambu, at that time and at that period, there was a city named-Rayagiha, a temple named Gunasilaa, and a king named Seniya. The Lord arrived there on a religious visit. The assembly went out to hear him. 141. At that time and at that period there was a god Punnabhadda, in the heaven Soharnma, in the Vimana Punnbhadda in the assembly Suhammi, on the throne Punnabhadda, surrounded by the four hundred residents of the same place (and so forth) as in the case of Suriylbha, down to) having exhi. bited the dance of thirty two kinds he went into that very direction from which he came. Then the Kudaga rasali and the asking of the previous birth by Goyama etc. are to be described. Then Mahavira answered: " Truly, in this way, O Goyama !". 142. At that time and at that period, there was a city named Manivaiyil in the country of Bharaha in this very continent of Jam. buddiva, which was prosperous well-protected and happy. Chanda, a temple named Taraina. For Private and Personal Use Only

Page #280
$ 143] Nirayavaliyao 111 In that city of Manivaiya there lived a householder named Punnabhadda who was rich and so forth. At that time and at that period certain elderly monks,who were posse88ed of the Jatismarana knowledge (a knowledge which enables one to know one's previous birth ) (and so forth, down to), who were free from the danger of life and death, who were very learned, who constituted a large group, and who were wandering from town to town, gradually came there on a religious visit. The assembly went out to hear them. Then that householder Punnabhadda getting intelligence about this thing ( and so forth as in the case of Gangadatta in the Pannatti Satra, down to ) went into that very direction from which he came. Then his renunciation ( and so forth, down to) he became a self-restrained anchorite. 143, Theu that houseless monk Punnabhadda studied under the elderly monks the eleven Angas such as the Samaiyax and others, and having done so he observed many two days' fasts, three days' fasts ( and so forth, down to ) he practised asceticism for a long time; and having done so he observed monthly fasts in which sixty meals are cut off + See foot-note on p. 52 For Private and Personal Use Only

Page #281
112 The Last Five Upangas [III. Lect. 5. and having made confession and expiation for his sins, having entered into meditation and having met with death at the time of surcease, he was re-born as a god in the Sohamma heaven, in the Vimana Punnabhadda in the assembly hall Uvavaya and in a celestial bed ( and so forth, down to ) became possessed of the Manaha-paryaya knowledge (a knowledge by means of which the thoughts of the minds of other persons are known). 144. In this way, O Goyama, that is the divine prosperity of the god Punnabhadda. Then Goyama asked: " Venerable Sir, what has been expounded as the duration of life of the god Punnabhadda ?" Then Mahavira answered: "O Goyama, the duration of his life has been expounded as two Sagarovamas." Then Goyama asked: " Venerable sir, where will that god Punnabhadda go and where will he be re-born after the expiry of his life in that heaven ?" Then Muhavira answered: "O Goyama, he will be liberated in the Mahavideha country and will put an end to his worldly existence." - The usual Conclusion is to be inserted here.) End of the Fifth Lecture of the Third Section of the Last five Upangas together called Nirayayaliyao. For Private and Personal Use Only

Page #282
113 $8 145-146 ] Nirayavaliylo Sixth Lecture. Tht Story of Manibhadda. The Introdiction, to the sixth lecture in the usual terms, is to be introduced here.) 145. Truly, O Jambi, at that time and at that period, there was a city named Raya. giha, a temple named Gunasilaa and a king named Seniya. The Lord arrived there. 146. At that time and at that period : (here the arrival of the god Manibbadda, in the assembly Suhamma on the throne Manibhadda, together with one thousand residents of the fame place, is to be described exactly as in the case of Punnabhadda. Then the exhibition of the dance and the asking of the previous birth by Goyama. Then the reply of Mahavira viz: There was a city named Manivaai, a householder named Manibhadda, his initiation at the hands of certain elderly monks, he studied the eleven Angas, observed asceticism for a long time, the observince of monthly fasts in which sixty meals are cut off. His re-birth in the Minibhadda Vimana. Two Sagarovamas as the For Private and Personal Use Only

Page #283
114 The Last Five Upangas [III. Lect. 6. duration of his life (and so forth, down to ) he will be liberated in the country of Mahavideha. (The usual Conclusion, is to be introduced here.) End of the Sixth Lecture of the Third Section of the Last Five Upangas together called Niraya yaliyao. For Private and Personal Use Only

Page #284
115 SS 147.) Nirayavaliyao. 118 Lectures Seven to Ton. The Stories of the Remaining Seven. 147. In this way the stories of (7) Datta (8) Siva (9) Bala (10) and Anadhiya are all to be reproduced exactly as the story of the god Punnabhadda. Two Sagarovamast are to be taken as the duration of their lives. The Vimanas are to have the names similar to those of the gods. In the previous birth Datta was in the city of Chandana, Siva in Mahila, Bala in Hatthina pura and Anadhiya in Kikandi. The temples are to be understood as in the Sangrhani Sutra. End of the Third Section of the Last Five Upangas together called Nirayavaliyao. * See foot-note on p. 12. For Private and Personal Use Only

Page #285
www.kobatith.org Acharya Shri Kailassagarsuri Acharya Shri Kailassagarsuri Gyanmandir 116 The Last Five Upangas [IV. Lect. 1. Fourth Section called Pupphachuliyao or The female disciples of pupphachula Nuns. (or an appendix to Pupphiya ) First Lecture. The Story of Siri, (The Introduction, to the Fourth Section in the usual terms, is to be introduced here. ) 148. Suhamma said: "There are ten lectures expounded in the fourth section. They are as follows : Siri-Hiri-Dhii-Kitti, Buddhi-Lachhi should also be known; Iladevi, Suradevi, Rasadevi, Gandhadevi also should be known. Then Jambi asked : " If, O Reverend Sir, the Ascetic Lord Maha vira (and so forth, down to ) who has obtained emancipation has expounded ten lectures of Pupphachalia. the Fourth Section of the Last Five Upangas. together called Nirayavaliylo, what then has been expounded as the purport of the first. lecture ? (The Introduction, to the first lecture in-the usual terms, is to be supplied here). ** For Private and Personal Use Only

Page #286
$$ 149-150. ] Nirayavaliyao. 111 149. At that time and at that period there was a city named Rayagiha, a temple named Gunasilaa, a king named Seniya. The Lord arrived there. The assembly went out to hear him. At that time and at that period Siridevi, in the Sohamma heaven, in the Vimana Sirivadinsaa, in the assembly Suhamma, on the throne Siri, came there with four hundred residents of the same place, with four elderly persons and with all her retinue, exactly as in the case of Bahuputtiya ( and so forth, down to ) vanished after having exhibited the dance. The only difference is that there were no children created by divine power. Then the asking of her (Siri's ) previous birth by Goyama. Then Mahavira answered: "Truly in this way O Goyama." 150. At that time and at that period there was a city named Rayagiha, a temple named Gunasilaa and a king named Jiyasattu. In that city of Rayagiha there lived a rich householder Sudangana by name. That house: holder Sudansana had a delicate wife, Piga by name. They had a daughter named Bhuyi who grew old and appeared like an old maid, who became worn out and appeared like a worn out maid, whose breasts were fallen and loose and who was avoided by suitors. For Private and Personal Use Only

Page #287
118 The Last Five Upangas [IV. Lect. 1. 151. At that time and at that period Lord Parshva, who is greatly renowned in the world (and so forth, down to ) resembling the nine gems (the description is to be supplied here). The Samosarana The assembly went out to hear him. * *152. Then that girl Bhuya, getting intelligence about this and becoming greatly delighted, went to her parents and having done so she spoke to them thus: "Truly, O parents, Lord Parshva, who is greatly renowned in the world, while wandering from town to town in due order, and surrounded by a multitude of his disciples, has come here. Therefore, O parents, being permitted by you, I wish to go to bow down to the feet of Lord Parshwa, so greatly renowned in the world." The parents answered : "As you please, O you beloved of the gods; do not have any obstruction. 153. Then that girl Bhuyi having taken her bath (and so forth, down to ) having decorated her body, got out of her house being surrounded by a circle of female friends, and went outside into the waiting-chamber, and then she ascended an excellent chariot meant for religious journeys. Then that girl Bhuya, surrounded by her retinue, went, right For Private and Personal Use Only

Page #288
$$ 153-154 ] Niraya yaliyao. 119 through the midst of the city of Rayagiha, to the temple Gunasilaa; and having gone there she saw there the Four Atis'ayas or Excellencies of a Tirthankar (see SS 12)* and having done so, she got out of the chariot meant for religious journeys, and surrounded by the circle of the maid-servants she went to Lord Pars'wa who is greatly renowned in the world and having circumambulated him three times, waited upon him. 154. Then that Lord Parswa, who is greatly renowned in the world, delivered to that girl Bhiya and to a great assembly the religous instruction. Having heard and listened to it she was greatly delighted, and saluted and bowed down to him, and having done so, she spoke to him thus: "I believe, Venerable Sir, in the Doctrine of the Nigganthas (and so forth, down to) I have stood for that, it is exactly as you propound (and so forth, down to ) I shall take the permission of my parents and then get myself initiated. Then Lord Pars'wa replied : " As you please, O you beloved of the gods!" L. +For a detailed knowledge of theso Atis'ayas refer to my notes on the same term in may edition of Sirisirivalakaba Part. I. P. 4 For Private and Personal Use Only

Page #289
120 The Last Five Upangas [IV. Lect. 1. 155. Then that girl Bhiya ascended that very chariot meant for religious journeys and returned to the city of Riyagiha, and went to her own house, and having got down from the chariot she went to her parents, and having folded her hands she asked their permission exactly as in the case of Jamali in the Bhagavati Sitra. Then Sudansana replied: "As you please, O you beloved of the gods! " 156. Then that householder Sudansana prepared abundant food (4) and invited his friends and kinsmen etc., and at the time of taking betel-leaves after dinner he, having made himself pure, consented to the renunciation of his daughter and called his familymen and spoke to them thus:"O you beloved of the gods soon prepare a palanquin carried by a thousand men for my daughter Bhuya (and so forth, down to ) report to me about the execution of my order. Then they did so and reported to him accordingly. 167. Then that householder Sudansana got his daughter Bhuya to ascend the palanquin carried by a thousand men after she had taken her bath and decorated her body. Then surrounded by her friends and kinsmen and so forth, down to ) noise, she went right For Private and Personal Use Only

Page #290
SS 158-159.] Nirayavaliyao. through the midst of the city of Rayagiha to the temple Gunasilaa and saw there the Atis'ayas or the Rare Excellencies of a Tirthankara such as the divine Umbrella set with jewels etc., and caused the palanquin to be stopped and asked his daughter Bhuya to get down from the palanquin. 158. Then the parents took their daughter Bhuya in their front and went to Lord Pars'wa who is greatly renowned in the world, and having done so they saluted and bowed down to him three times and spoke thus: "Truly, O you beloved of the gods, Bhuya is our only dear daughter. She, O you beloved of the gods, has become aversed to worldly life (and so forth, down to) and wants to get herself bald-shaved in your presence and thus get herself initiated. Therefore, O you beloved of the gods, I offer to you this alms in the form of a female disciple. May you, O beloved of the gods, accept this alms of a female disciple. Then Lord Pars'wa "" answered: 'As you please, O you beloved of the gods! 159. Then that girl Bhuya, being thus spoken to by Lord Parswa and becoming greatly delighted, kept her face turned towards the north-easternly direction and put off 33 121

Page #291
122 The Last Five Upangas [IV. Lect. 1.. her ornaments and garlands herself as in thecase of Devananda in the presence of Pupphachula nuns (and so forth, down to) became a self-restrained nun. 160. Then at a certain time that nun. Bhuya became a 'Sarirapaosiya' woman (a woman who thinks that every part of the body is impure, and does not accept even a seat without sprinkling water over it which is prohibitied for monks and nuns in Jainism), and often and often washed her hands, feet, head, mouth, breasts, arm-pits and secret parts of the body, and wherever she spread her bed or seat for study she first of all sprinkled that place with water and then she occupied a place or spread a bed or a seat there. . 161. Then the Pupphachala nuns spoke to. the nun Bhiya thus: "O you beloved of the gods, we are nuns free from the knot of worldly attachment protected in going (and so forth, down to ) self-restrained female anchorites. It does not behove us, therefore, to be * Sarirapaosiya.' But, O you beloved of the gods, you are a 'Sarirapaosiya' and every now and then wash your hands (and so forth as above, down to) spread your seat for study For Private and Personal Use Only

Page #292
$ 162.] Nirayiyalipio. 123 after the sprinkling of water. Therefore, O you beloved of the gods, make confession for this sin." ( The rest is to be described here exactly as in the case of Subhadda, down to ) she passed her time in an idependent Upashraya. Then that nun Bhuya, becoming self-willed, and being not reprimanded and becoming wanton, used to wash every now and then her hands ( and so forth, down to) spread her seat. 162. Then that nun Bhuya, having observed nunhood for many a year observing two days' fasts, three days' fasts and so on; and without making confession or expiation for that sin and having met with death at the time of surcease, was born as the goddess Siri in the Sohamma heaven, in the Vimana Sirivadinsaa, in the assembly Uvaylya, in a divine bed (and so forth, down to ) with the dimensions of a goddess, being endowed with five kinds of fulness of faculties.+ Truly, in this way, O Goyama, the goddess Siri has acquired this divine prosperity. The duration of her life there is expounded to be as one Paliovama. Then Goyama asked: " Venerable Sir, where will the goddess Siri go after the +See SS 85. For Private and Personal Use Only

Page #293
124 The Last Five Upangas [Iv. Lect. 1. expiry of her life there?" Then Maha vira answered : " She will be liberated from the country of Mahavideha. (The usual Conclusion is to be inserted here). End of the First Lecture of the Fourth Section of the Last Five Upangas together called Nirayayaliyao. For Private and Personal Use Only

Page #294
125 s 163. ] Nirayavaliyao. Lectures second to Ten. The Stories of the Remaining Nine. 163. In this way the stories of the remaining nine are to be recited. The Vimanas are of similar names. The previous births. in the Sohamma heaven. The names of the cities, temples, and wives and their own names exactly as in the Sangahani Satra. All renounced the world in the presence of Lord Pars'wa. They were the disciples of the Pupphachula nuns, all had become 'Sarirapaosiya'. And all of them to be liberated in the country of Mahavideha after dropping down from heaven. End of the Fourth Section of the Last Five Upangas together called Nirayavaliyao. For Private and Personal Use Only

Page #295
120 The Last Five Upangas [ V. Lec. 1: The Fifth Section called Vanhidasao or The (ten !) Chapters on the Vrsnis. First Leoture. The Story of Nisadha. 164. [The Introduction to the Fifth Section, in the usual terms, is to be introduced here, down to there have been propounded twelvo chapters of the fifth section]. They are as follows: (1) Nisadha (2) Mlani (3) Vaha, (4) Vahe, (5) Pagaya, (6) Jutti, (7) Dasaraba,(8) Dadharaha, (9) Mahadhanu, (10) Sattadhanu, (11) Dasadhanu and (12) Sayadhanu. Then Jambu asked:-"If, Venerable Sir, the Ascetic Lord Mahavira has expouuded twelve lectures of the Fifth Section, what then is the purport of the first lecture? Then Suhamma answered: "Truly, in this way, Jambu!" 165. At that time and at that period, there was a city named Baravai ( modern Dworka) having the circumference of twelve yojanas (and so forth, down to ) like the For Private and Personal Use Only

Page #296
SS SS 166-167) Nirayavaliyao 124 Paradise incarnate, pleasant to look at, worthy of being seen, beautiful and excellent. 166. Now, in the forth-easternly direction outside that city of Baravai there was a mountain named Revaa (modern Girnar ) which was lofty; whose pinnacles reached, as it were, the surface of the heaven; which was pleasant on account of being covered over with different kinds of trees, groves, thickets, creepers and plants; which was full of the groups of swans, deer, peacocks, Koncha birds, Sarasa birds, crows, Mayanagala birds and cuckoos; which was full of plenty of banks, slopes, holes, prosprous sprouts, and peaks; which was crowded with bands. of damsels, groups of gods and couples of demi-gods; which was always festive; and which was delightful, pleasant, of a happy sight, beautiful and excellent even to the Dasara Kshatriyas who are excellent heroic persons strongest in the three worlds. 167. Not very far, nor very distant from that mountain Revaa there was a park named Nandanavana which yielded fruits of all the seasons ( and so forth, down to ) pleasant to look at. 168. In that park Nandanavana there was an abode of the Yaksha Surappiya which For Private and Personal Use Only

Page #297
128 The Last Five Upangas [ V. Lect. 1. was very ancient (and so forth, down to ) many persons used to come there and worship the abode of Surappiya. 169. That abode of Surappiya was surrounded by a big forest on all its sides exactly as Punnabhadda (and so forth, down to) a slabe of stone. Acharya Shri Kailassagarsuri Gyanmandir 170. In that city of Baravai there ruled king Kanha who was a 'Vasudeva.' He enjoyed the lordship of ten Dasara kings Samuddavijaya and others, five great warriors Baladeva. and others, sixteen thousand kings Uggasena and others, three and a half crores of princes. Pajjunna and others, sixty thousand undaunted wariors Samba and others, twenty one thousand brave soldiers Virasena and others, sixteen thousand queens Ruppini and others, thousands of harlots Anangasena and others and of many other kings, princes (and so forth, down to) merchants and others of the southern half of the country of Bharaha having the ocean of the mountain Veyaddha as its boundary. For Private and Personal Use Only 1 171. In that city of Baravai there a king named Baladeva who was as powerful as the mountain Mahaya and so forth, down to) and who protected his kingdom well. That king Baladeva had a queen named was

Page #298
SSSS 172-173. ] Nirayavaliyao. 129 Reval who was tender and so forth. Now, once upon a time she saw a lion in her dream while sleeping in her bed-chamber and so forth. (Here the telling of the dream to Baladeva is to be described and then the birth of a son Nisadha). The arts exactly as in the case of Mahabala, the gifts in fifty, the acceptance of the hands of fifty princesses in marriage by Nisadha ( and so forth, down to) Nisadha passed his time happily with them in a lofty palace. Acharya Shri Kailassagarsuri Gyanmandir 172. At that time and at that period, Lord Aritthanemi* the founder of the Jain Order whose height was ten bows (i. e. 40 hands) (his description is to be supplied here, down to) the Samosarana and the assembly went out to hear him. the Jains. 173. Then that Vasudeva Kanha getting inlelligence about this thing and becoming greatly delighted and pleased called his family-men and spoke to them thus: "O you beloved of the gods, immediately beat the public drum in the assembly Suhamma", Then those family-men having responded to his words went near the public drum in the Aritthanomi, is the twenty second Tirthankara of For Private and Personal Use Only

Page #299
130 The Last Five Upingas [V. Lect. i. assembly Suhamma and having done so they beat it producing a roaring sound. 174. Then when that public drum was beaten with a roaring sound the Dasaris Semmudda vijaya and others, the queens also are to be mentioned, and so forth as above, down to thousands of harlots Anangasena and others and many other kings (and so forth, down to ) merchants took their baths and so forth, down to having made expiation, having decorated their bodies with all kinds of ornaments and some having according to their ranks seated themselves on horses (and so forth, down to ) surrounded by a circle of men, went to Visudeva Kanha and having done so they with folded hands congratulated him with the words : " Victory to you, victory to you". 175. Then that Vasudeva Kanha spoke thus to his family- men: "O you beloved of the gods, immediately make ready an elephant fit for coronation and excellent horses, elephants and chariots (and so forth, down to) they executed the order and reported to him accordingly. Then that Vasudeva Kanha took his bath in the bath-room ( and so forth, down to ) mounted the elephant, and being For Private and Personal Use Only

Page #300
SS 176.] 131 surrounded by Eight Auspicious Things* as in the case of Kunniya, with excellent white chawries being waved before him, and surrounded by ten Dasaras Samuddavijaya and others (and so forth, down to) merchants and others, and with all pomp and show and producing a great noise, he went right through the midst of the city of Baravai (everything else is to be described here exactly as in the case of Kuniya, down to) waited upon lord Aritthanemi. Nirayvaliyao. 176. Then that prince Nisadha (the son of king Baladeva ) heard this great noise of the people from that lofty palace (everything else is to be described here exactly as in the case of Kuniya, down to) he having heard and listened to the religious doctrine spoke thus: Venerable Sir, I believe in the Doctrine of the Nigganthas." Everything else is to be described here exactly as in the case of Chitta, down to) he accepted the twelve-fold 66 * aTThaTTha maGgalagA-the Eight Aupicious Things : They are mentioned in the Aupapatika Sutra (sutra 9, Poona Edition of Prof. N. G. Suru) thus: (1) sotthiya, (2) sirivaccha, (3) naMdiyAvatta, (4) vadhdhamANaga, (5) bhaddAsaNa, (6) kalasa, (7) maccha and (8) dappaNa It is further said that all these are made up of gemssavvarayaNA mayA ". 44 For Private and Personal Use Only

Page #301
132 The Last Five Upangas [ V. Loct. 1. duty of a layman, and having done so he returned. 177. At that time and at that period, the disciple of Lord Aritthanemi and a houseless monk, Varadatta by name, who was noble (and so forth, down to) was staying there. Now that houseless monk Varadatta saw Nisadha and having done 80 and with faith and so forth, down to) waiting upon, he asked thus to Aritthanemi: " Venerable Sir, prince Nisadha is, indeed, lovable, of a beautiful form, handsome, and of a handsome form, in the same way dear, delighting the heart, attractive, of an attractive form, gentle and of a gentle form, of a beautiful sight and of a good form. How, Venerable Sir, has Nisadha obtained and acquired this human prosperity ? ( Asking of the previous birth is to be described here exactly as in the case of Suriyabha). Then Aritthanemi answered : " Truly in this way, Varadatta !" 178. At that time and at that period in this very continent of Jambuddiva and in the country of Bharaha there was a city named Rohidaa which was prosperous, wellprotected and happy. A park named Mehavanna, the abode of the Yaksha Manidatta. In For Private and Personal Use Only

Page #302
$$ 179-180. ] Nirayavaliyao. 133 that city of Rohidaa there was a king named Mahabbala who had a queen named Paumavai. Once upon a time she saw a lion in a dream in her bed-chamber ( the birth etc. is to be described here as in the case of Mahabala only with this difference that the name of the prince was Virangaa, the giving of gifts by thirty two, the accepting of the hands of thirty two princesses in marriage ( and so forth, down to) amused with music, possessed of the prosperity of all the six seasons viz. the rainy season, tho advanced rainy season, the autumn, winter, summer and the spring; and loved by all. 179. At that time and at that period, an Acharya ( patriarcb) named Siddhattha, who was possessed of the knowledge of previous birth (he is to be described here exactly as Kesi, down to), who was very learned and followed by a large group of monks, came to the city of Rohidaa, to the park Mehavanna and to the abode of the yaksha Manidatta and accepted an acceptable residence. The assembly went out to hear him. 180. Then that prince Viranga, hearing the great noise of the people from that lofty palace he is to be described here exactly as For Private and Personal Use Only

Page #303
134 The Last Five Upangas [V. Lect. 1. Jamali, down to) he went out to hear him. And having heard the religious instruction he said: "O you beloved of the gods, I shall take the permission of my parents (here he is to be described renunciating the world and becoming a houseless monk and So forth, down to) a self-restrained monk exactly as Jamali. 181. Then that houseless monk Viranga studied under the patriarch Siddhattha the eleven Angas such as Samaiya and others and having done so he observed two day's fasts and so forth, down to ), and having observed asceticism for full forty five years, and having mortified himself by two monthly fasts in which one hundred and twenty meals are cut off, and having made confession and expiation for his sins, entering into meditation and meeting with death at the time of surcease, he was re-born as a god in the Bambhaloa heaven, in the Manorama Vimana. There the duration of the lives of certain gods is exponnded to be ten Sagarovamas. There the duration of the life of the god Viranga is also expounded to be ten Sagarovamas. ly Acharya Shri Kailassagarsuri Gyanmandir 182. Now that god Viranga, having dropped down from at the expiry that heaven For Private and Personal Use Only

Page #304
$S 183-184. ] Nirayavaliyao. 135 of his life there, was born here in this very city of Baravai as a son of Baladeva in the womb of his queen Revai. Then that queen Revai saw a lion in her dream while sleeping in a suitable bed-chamber (and so forth, down to) Nisadha enjoyed in that lofty mansion. Truly, in this way, Varadatta, the prince Nigadha has obtained this noble human prosperity. 183. Then Varadatta asked : " Venerable Sir, will he be able to get himself initiated in your presence ?" Then Aritthanemian. swered: "Yes, he will be able to do so." In the meanwhile, the houseless monk Varadatta passed his time in the welfare of his soul. Then at a certain time Lord Ari. tthanemi went outside the city of Baravai. And the prince became the follower of the Samana-a layman-possessed of the knowledge of living things and non-living things. 184. Then once upon a time that prince Nisadha went to the Posaha-sala and passed his time on a bed of Darbha grass. Then the following thought occurred to the prince Nisadha who was keeping a religious vigil: " Blessed, indeed are those villages and towns (and so forth, down to ) habitations where moves Lord Aritthanemi, Ble, ssed, indeed, are those kings (and so forth, For Private and Personal Use Only

Page #305
136 The Last Five Upangas [ V. Lect. 1. down to ) merchants and others who bow down, salute and wait upon Lord Aritthanemi. If he comes here to the Nandanavana gradually moving from town to town. I shall also bow down to him (and so forth, down to) and wait upon him." 185. Then Lord Arit.thanemi, knowing this thought of prince Nisadha, visited Nandanavana with eight thousand monks with him. The assembly went out to hear him. Then prince Nisadha, getting intelligence about this and becoming greatly delighted and pleased, went out to hear him having taken his seat in a chariot with four bells and carried by horses (he is to be described here exactly as Jamali, down to) having taken the permission of his parents. he got himself initiated, and became a houseless monk (and so forth, down to) a. self-restrained anchorite. 186. Then that houseless monk Nisadha studied under the worthy elderly monks of Lord Aritthanemi the eleven Angas such as Samaiya and others, and observing two days' fasts, three days' fasts and various other kinds of penances, and having observed asceticism for full nine months, having observed 21 days' fasts in which forty For Private and Personal Use Only

Page #306
$ $ 187-188.] Nirayayaliyao. 137 two meals are cut off, and having made confession and expiation for his sins, and having meditated, he gradually met with death. 187. Then that houseless monk Varadatta, knowing that the houseless monk Nisadha had expired, went to Lord Aritthanemi and spoke to him thus: " Truly, Nisadha, your disciple, the houseless monk was straightforward by nature and courteous. Venerable Sir, where is that houseless monk Nisadha gone and where is he re-born after having met with death at the time of surcease here ?" 188. Then Lord Aritthanemi spoke thus to the houseless monk Varadatta: " Truly, Varadatta, my disciple the houseless monk, Nisadha by name, who was straightforward by nature and courteous, has, having studied from my worthy elderly monks the eleven Angas such as Samiiya and others, having observed asceticism for full nine years, having observed 21 days' fasts in which forty two meals are cut off, having made confession and expiation for his sins, having entered into meditation and having met with death at the time of surcease, been re-born as a god in the Savva For Private and Personal Use Only

Page #307
138 The Last Five Upangas [V. Lect. 1. tthasiddha Vimana thigh above the moon, sun, planets, orbits, stars and the hundred habitations in the Gayijja Vimana of the eighty three lords of the Sohamma heaven. There the duration of life of the gods is expounded to be thirty three Sagarovamas. 189. Then Vardatta asked: "Venerable Sir, where will that god Nisadha go and where will he be re-born after the expiry of his life there, after the expiry of his existence there, after the end of his duration there ? Then Aritt. hanemi answered: " Varadatta, he will be re-born as a son in the royal family Visuddha-pii-vansa in the city of Unna in the country of Bharaha, in this very continent of Jambuddiva. Then having completed his boyhood, being equipped with courtesy, attaining youth and having got pure enlightenment from worthy elderly monks, he will get himself initiated as a houseless monk ceasing to be a householder. He will become a monk protected in going (and so forth, down to) a self-restrained anchorite. There he will observe many one day's, two days', three days', four days', five days' fasts and half-monthly and monthly fasts and various other penances and will obigerve asceticism for many a year, and having done so he will mortify himself For Private and Personal Use Only

Page #308
$ 149. ] Nirayavaliyao. 189 by monthly fasts in which sixty meals are cut off. Then he will realise and propitiate that object (emancipation) for the sake of which men practise (lit. suffer) the hard mode of life peculiar to Jain monks such as nackedness, getting bald-shaved, never taking a bath (and so forth, down to) not cleansing the teeth, not keeping an umbrella, going without shoes, keeping a wooden board for bed, keeping a wooden bed, getting hair plucked out with hand, celibacy, going to the houses of strangers. for begging alms, keeping equal feeling whether getting good alms or getting no alms, and the troubles created by the varied high and low wicked people of the village, and having done so he will breathe his last and will be emancipated, will be finally enlightened, (and so forth, down to). will put an end to all the miseries. ( The usual conclusion is to be inserted here.) End of the First Lecture of the Fifth Section of the Last Five Upangas togather called Niraya valiyao. For Private and Personal Use Only

Page #309
140 The Last Five Upungas [V. Lec. 2-12. Lectures Second to Twelve. 190. The remaining eleven lectures are also to be recited in the same manner according as in the Sangahani Satra without any enlargement or abridgement. End of the Fifth Section of the Last Five Upangas together called Niraya yaliyao. The volume of Nirayavaliyao is over. The Last Five Upangas are, therefore, over. The Last Five Upangas 'Niraya valiyao' together copstitute only one volume which is livided into five sections. The five sections could be instructed in five days. In the first four sections there are ten lectures in each, but in the fifth section there are twelve lectures END OF NIRAYAVALIYAO. For Private and Personal Use Only

Page #310
zrIcandramUriviracitA // zrInirayAvalikAsUtravRttiH // For Private and Personal Use Only

Page #311

Page #312
Shri Mahavir Jain Aradhana Kendra < www.kobatirth.org OM namaH zrIzAntinAthadevAya / pArzvanAthaM namaskRtya prAyo'nyagranthavIkSitA / nirayAvalizrutaskaMdhe vyAkhyA kAcitprakAzyate // NaM ' , [ pR0 3 ] tatra nirayAvalikAkhyopAGgagranthasyArthato mahAvIranirgatavacanamabhidhitsurAcAryaH sudharmasvAmI sUtrakAraH te NaM kAle NaM' ityAdigranthaM tAvadAha - atra vAkyAlaGkarArthaH / tasmin kAle'vasarpiNyAzcaturthabhAgalakSaNe tasmin samaye - tadvizeSarUpe yasmin tannagaraM rAjagRhAkhyaM rAjA ca zreNikAkhya: sudharma ( zrIvardhamAna )svAmI ca hottha' tti abhavat - AsIdityarthaH / avasarpiNItvAtkAlasya varNaka granthavarNita vibhUtiyuktamidAnIM naasti| ' riddhatthimiyasamiddhaM bhavanAdibhirvRddhimupagataM bhayavarjitatvena sthiraM, samRddhaM - dhanadhAnyAdiyuktaM, tataH padatrayasya karmadhArayaH / "pamuiyajaNajoNavayaM " pramuditAH pramodakAraNavastUnAM sadbhAvAt janA nagaravAstavyalokAH jAnapadAzca - janapadabhavAstatrAyAtAH santo yasmin tattu pramuditajanajAnapadam / uttANanayaNapecchaNijjaM saubhAgyAtizayAt uttAnaiH animiSaiH nayanaiH locanaiH prekSaNIyaM yattattathA / " pAsAiyaM" cittaprasattikAri / " darisaNijjaM " yat pazyaccakSuH zramaM abhirUpaM na gacchati / manojJarUpam paDirUvaM draSTAraM draSTAraM pratirUpaM yasya tattatheti / tasmin " uttarapuricchime disIbhAe guNasilae nAmaM ceie hotthA" caityaM vyantarAyatanam | 'vaNNao' tti caityavarNako vAcyaH- " cirAIe puvvapurisapannatte " ciraH- cirakAlaH AdiH - nivezo yasya tat cirAdikam ata eva pUrvapuruSaiH atItUnaraiH prajJaptam - upAdeyatayA prakAzitaM pUrvapuruSaptam / sachatte sajjhara saghaMTe sapaDAge kayaveyaddIpa kRtavitadikaM - raci " C > << " "" CL

Page #313
tavedikaM "lAulloiyamahie" lAiyaM-yadbhUme chagaNAdinA upalepanam , ulloiyaM-kuDayamAlAnAM seTikAdibhiH samRSTIkaraNaM, tatastAbhyAM mahitamiva mahitaM pUjitaM yattattatheti / tatra ca guNazilakacaitye azokavarapAdapaH-samasti / "tassa NaM heTThA khaMdhAsanne, ettha Na mahaM ege puDhavisilApaTTae pannatte, vikkhabhAyAmasuppamANe AINagaruyabUranavaNIyatUlaphAse" AjinakaM-carmamayaM vastraM,-rUtaM-pratItaM, bUro-vanaspativizeSaH, navanItaM-mrakSaNaM, tRlam-arkatUlaM, tadvat spo yasya sa tathA ko'rthaH ? komalasparzayuktaH / 'pAsAIe jAva paDirUvetti / te NaM kAle NaM ' ityAdi, 'jAisaMpanne' uttamamAtRkapakSayukta iti boddhavyam; anyathA mAtRkapakSasaMpannatvaMpuruSamAtrasyApi syAt iti nAsyotkarSaH kazcidukto bhavet , utkarSAbhidhAnArtha cAsya vizeSaNalalAmopAdAnaM cikIrSitamiti / evaM 'kulasaMpanne," navaraM kulaM-paitRkaH pakSaH / 'balasaMpanne" balaM-saMhananavizeSasamutthaH prANaH / 'jahA kesi' tti kesi( zi varNako vAcyaH; sa ya "viNayasaMpanne"lAghavaM dravyato'lpopadhitvaM bhAvato gauravatrayatyAgaH ebhiH saMpanno yaH sa tathA / " oyaMsI" Ajo-mAnaso'vaSTambhaH tadvAn ojasvI, tejaH-zarIraprabho tadvAn tejasvI, vayo-vacanaM saubhAgyAdyupetaM yasyAstIti vacasvI, "jayaMsI ' yazasvIkhyAtimAn , iha vizeSaNa catuSThaye'pianusvAraH prAkRtatvAt / "jiyakohamANamAyAlobhe" navaraM krodhAdijayaH udaya-prAptakrodhAdiviphalIkaraNato'vaseyaH / 'jIviyAsAmaraNabhayavippamukke' jIvitasya-prANadhAraNasya AzA-vAJchA maraNAcca yadbhayaM tAbhyAM vipramukto jIvitAzAmaraNabhayavipramuktaH tadubhayopekSaka ityarthaH / .' tavappahANe' tapasA pradhAnaH-uttamaH zeSamunijanApekSayA tapo vA pradhAnaM yasya sa tapaHpradhAnaH / For Private and Personal Use Only

Page #314
evaM guNapradhAno'pi, navaraM gunnaaH-sNymgunnaaH| 'karaNacaraNappahANe' cAritrapradhAnaH / 'niggahappahANe' nigraho-anAcArapravRttaniSedhanam / 'ghorabaMbhaceravAsI' ghoraM ca tat brahmacarya ca alpasattvairduHkhena yadanucaryate tasmin ghorbrhmcryvaasii| 'ucchRDhasarIre' 'ucchUDhaM ' ti ujjhitamiva ujjhitaM zarIraM tatsatkAraM prati niHspRhatvAt (yena) sa tathA / 'coddasapucI caunANopamae ' caturjJAnopayogataH-kevalavarjajJAnayuktaH / kesi (zi )gaNadharo matithutAvadhijJAnatrayopeta iti dRzyam / AcAryaH sudharmA paJcabhiranagArazataiH sArdha-saha saMparivRtaH samantAtparikalitaH pUrvAnupUA na pazcAnuyUrvA cetyarthaH krameNeti hRdayaM, carana-saMcaran etadevAha-' gAmANugAma dui. jjamANe" tti grAmAnugrAmazca vivakSitagrAmAdanantaragrAmo grAmAnugrAma tat dravan-gacchan-ekasmAd grAmAdanantaragrAmamanullaGghayannityarthaH, anenAprativaddhaM vihAramAha / tatrApyautsukyAbhAvamAha-'suhasuheNaM viharamANe' sukhasukhena-zarIrakhedAbhAvena saMyamA''bAdhAbhAvena ca viharan grAmAdiSu vA tiSThan / 'jeNeva ' tti yasminneva deze rAjagRhaM lagaraM yasminneva pradeze guNazilakaM caityaM tasminneva pradeze upAgatya yathApratirUpaM-yathocitaM munijanasya avagraham AvAsam avagRhya-anu. jJApanApUrvakaM gRhItvA saMyamena tapasA cAtmAnaM bhAvayan viharati-Aste sma / 'parisA niggaya' tti pariSat-zreNikarAjAdiko lokaH nirgatA-niHsRtA sudharmasvAmidhandanArtham / dharmazravaNAnantaraM " jAmeva disiM pAubbhUA tAmeva disiM paDigaya" tti yasyA dizaH sakAzAt prAdurbhUtA-AgatetyarthaH tAmeva dizaM pratigatA iti / tasmin kAle tasmin samaye AryasudharmaNo'ntevAsI AryajambunAmA'nagAraH kAzyapagotreNa 'sattussehe' saptahastocchyaH , 'samacauraMsasaMThANasaMThie' For Private and Personal Use Only

Page #315
Shri Mahavir Jain Aradhana Kendra 8 8 www.kobatirth.org C < yAvatkaraNAdidaM dRzyaM vajjararisahanArAyaNasaMghayaNe kaNagapulaganighasapamhagore' kanakasya suvarNasya ' pulaga ' tti yaH pulako - lavaH tasya yo nikaSaH - kaSapaTTarekhAlakSaNaH tathA pamheti ' padmagarbhaH tadvat yo gauraH sa tathA; vRddhavyAkhyA tu - kanakasya na lohAdeyaH pulakaH- sAro varNAtizayaH tatpradhAno yo nikaSa-rekhA tasya yat pakSma - bahalatvaM tadvadyo gauraH sa kanakapulakanikapapadmagauraH 1 tathA uggatave ugramapradhRSyaM tapo'syeti kRtvA / tattatave ' taptaM tApitaM tapo yena sa taptatapAH evaM tena tapastaptaM yena karmANi saMtApya tena tapasA svAtmA'pi taporUpaH saMtApita iti / tathA dIptaM tapo yasya sa dIptatapAH, dIptaM tu- hutAzana iva jvalattejAH karmavanadAhakatvAt / udAraH - pradhAnaH ghore ghoraH - nirghRNaH parISahendriyakaSAyAkhyAnAM ripUNAM vinAze kartavye / tathA 'ghoravvara ' ghorANi - anyaduranucarANi vratAni yasya sa tathA / tathA ghoraistapobhistapasvI ghoratapasvI / "saMkhitta viulateyalesse" saMkSiptA - zarIrAnta nilInA vipulA -anekayojana pramANakSetrA- zritavastudaddana samarthA tejolezyA viziSTatapojanyalabdhivizeSaprabhAvA , " 6 u , 8 , tejolezyA (yasya saH ) evaM guNaviziSTo jambusvAmI bhagavAn AryasudharmaNaH sthavi . rasya " adUrasAmaMte " tti dUraM viprakarSaH sAmantaM samIpam, ubhayorabhAvo'dUra sAmantaM ( tasmin ) nAtidUre nAtisamIpe ucite deze sthita ityarthaH / kathaM ? uDDhajANU zuddhapRthivyAsanavarjanAt aupagrahikaniSadyAbhAvAcca utkaTukAsanaH sannapadizyate Urdhve jAnunI yasya sa UrdhvajAnuH, adhaHzirA adhomukhaH : nordhva tiryagvA nikSipta-dRSTiH, kiM tu niyatam bhAganiyamitadRSTiriti bhAvanA | yAvatkaraNAt " jhANakoTTovagae ' dhyAnameva koSTho dhyAnakoSThastamupagato dhyAnakoSThopagataH,

Page #316
yathA hi-koSThake dhAnyaM prakSiptamaviprakIrNa bhavati evaM. sa. bhamavAn dharmadhyAnakoSThamanupravizya, indriyamanAMsyadhikRtya saMvRtAtmA bhavatIti bhAvaH / saMvareNa.tapasA dhyAnena AtmAnaM bhAvayan-vAsayan viharati-tiSThati / 'tae NaM se' ityAdi, tata ityAnantarye tasmAd dhyAnAdanantaraM, NaM iti vAkyAlakAre, sa AryajambunAmA uttiSThatIti saMbandhaH, kimbhUtaH sannityAha-'jAyasaDDhe' ityAdi jAtA-pravRttA zraddhA-icchA yasya praSTuH sa jAtazraddhaH, yadvA jAtA zraddhA-icchA vakSyaH mANavastutattvaparijJAnaM prati yasya sa jAtazraddhaH, tathA jAtaH saMzayo'syeti jAtasaMzayaH, tathA jAtakutUhalaH-jAtautsukya ityarthaH vizvasyApi vastuvyatikarasyAGgeSu ko'nyo'rtho bhagavatA'bhihito bhaviSyati kathaM ca tamahamavabhotsye? iti.. ' uTTAe uTTei ' utthAnamutthA-Udhrva vartanaM tayA uttiSThati, utthAya ca ' ajjasuhammaM theraM tikkhutto AyAhiNapayAhiNaM karei' tti vikRtvaH-trIn vArAn AdakSiNapradakSiNAdakSiNapArvAdArabhya paribhramaNataH ( punaH ) dakSiNapArzvaprAptiH AdakSiNapradakSiNA tAM karoti-vidadhAti, kRtvA ca vandatevAcA stauti, namasyati-kAyena praNamati, 'naccAsanne nAidUre' ucite deze ityarthaH / ' suslUsamANe ' zrotumicchan / 'namaMsamANe ' namasyan-praNaman / abhibhukhaM 'paMjaliuDe' kRtaprAJjaliH / vinayena uktalakSaNena 'pajjuvAsamANe ' paryupAsanAM vidadhAna evaM iti vakSyamANaprakAraM ' vadAsi 'ti avAdIt // [ pR. 4 ] bhagavatA upAGgAnAM paJca vargAH prajJaptAH, vo 'dhyayanasamudAyaH, tadyathetyAdinA paJca vargAn darzayati "nirayAvaliyAo kappaDisayAo puSphiyAo puSkacUliyAo vaNhidasAo" tti prathamavo dazAdhyayanAtmakaH prajJaptaH, adhya For Private and Personal Use Only

Page #317
yanadazakamevAha-'kAle sukAle' ityAdinA, mAtRnAmabhistadapatyAnAM putrANAM nAmAni, yathA kAlyA ayamiti kAla: kumAraH, evaM sukAlyAH mahAkAlyAH kRSNAyAH sukRSNAyAH mahAkRSNAyAH vIrakRSNAyAH rAmakRSNAyAH pitRsenakRSNAyAH mahAsenakRSNAyAH apatyamityevaM putranAma vAcyam / iha kAlyA apatyamityAdyathai pratyayo notpAdyaH, kAlyAdizabdeSvapatye'rthe eyaNa prAptyA kaalsukaalaadinaamsiddhH| evaM cAdyaH kAlaH 1, tadanu sukAlaH 2, mahAkAlaH 3, kRSNaH 4, sukRSNaH 5 mahAkRSNaH 6 vIrakRSNaH 7, rAmakRSNaH 8, pitRsenakRSNaH 9, mahAsenakRSNaH 10 dazamaH / ityevaM dazadhyayanAni nirayAvalikAnAmake prathame varga iti // 'evaM khalu jaMbu te NaM kAle Na ' mityAdi, ' iheva 'tti ihaiva dezataH pratyakSAsannena pumarasakhyeyatvAjjAmbUdvIpAnAmanyatrati bhAvaH / bhArate varSekSetre campA eSA nagarI abhUt / riddhetyanena -- riddhasthimiyasamiddhe ' tyAdi dRzya, vyAkhyA tu prAgvat / tatrottarapUrvadi. gbhAge purNabhadranAmakaM catyaM vyantarAyatanam / kuNie nAma rAya' tti RNikanAmA zreNikarAjaputro rAjA hottha' tti abhavat / tadvarNako " mahayAhimavaMtamahaMtamalayamaMdaramahiMdasAretyAdi pasaMtaDiMbaDamaraM rajjaM pasAhemANe viharai " ityetadantaH, tatra mahAhimavAniva mahAn zeSarAjApekSayA, tathA malayaH-parvatavizeSo, mandaro-meruH, mahendraH zakrAdidevarAjaH, tadvatsAraH-pradhAno yaH sa tathA / prazAntAni DimbAni vighnAH DamarANi ca-rAjakumArAdikRtA viDavarA yasmistattathA ( rAjyaM ) prasAdhayan-pAlayan viharati-Aste sma / kUNikadevyAH padmAvatInAmnyA varNako yathA ' somAlA jAva viharai ' yAvatkaraNAdevaM dRzyam "sukumAlapANipAyA ahINapaMciMdiyasarIrA " ahInAni-anyUnAni lakSaNataH sva For Private and Personal Use Only

Page #318
rUpato vA pazcApIndriyANi yasmistat tathAvidhaM zarIraM yasyAH sA tathA / " lakkhaNavaMjaNaguNovaveyA" lakSaNAni-svastikacakrAdIni vyaJjanAni-maSItilakAdIni teSAM yo guNaHprazastatA tena upapetA-yuktA yA sA tathA, upa apa itA itizabdatrayasya sthAne zakandhvAdidarzanAt upapeteti syAt / "mANummoNappamANapaDipunasujAyasavvaMgasuMdaraMgI" tatra mAnaMjaladroNapramANatA, kathaM ? jalasyAtibhRte kuNDe puruSe nivezite yajalaM niHsarati tattarhi droNamAnaM bhavati tadA sa puruSo mAnaprApta ucyate, tathA unmAnam-ardhabhArapramANatA, kathaM ? tulAropitaH puruSo yadyardhabhAraM tulayati tadA sa tanmAnaprApta ucyate, pramANaM tu svAgulenASTottarazatocchAyito, tatazca mAnonmAnapramANaiH pratipUrNAni-anyUnAni sujAtAni sarvANi aGgAni ziraHprabhRtAni yasmistat tathAvidhaM sundaram aGgaM-zaroraM yasyAH sA tathA / " sasisomAkArakaMtapiyadaMsaNA" zazivatsaumyAkAraM kAntaM ca-kamanIyam ata eva priyaM draSTaNAM darzanaM-rUpaM yasyAH sA tathA / ata eva surUpA svarUpataH sA padmAvatI devI ' kuNieNa saddhiM urAlAI bhogabhogAiM bhuMjemANI viharai' bhogabhogAn atizayavadbhogAn / [pR. 5 ] 'tattha NaM' ityAdi / 'somAlapANipAyA' ityAdi pUrvavadvAcyam / anyaJca "komuirayaNivaravimalapaDipunnasomavayaNA " kaumudIrajanIkaravat-kArtikIcandra iva vimalaM pratipUrNa saumyaM ca vadanaM yasyAH sA tathA / 'kuMDalullihiyagaMDalehA ' kuNDalAbhyAmullikhitA-ghRSTA gaNDalekhA-kapolaviracitamRgamadAdirekhA yasyAH sA tathA / ' siMgArAgAracAruvesA' zRGgArasya-rasavizeSasya agAramiva agAraM tathA cAruH veSo-nepathyaM yasyAH sA tathA tataH karma For Private and Personal Use Only

Page #319
" 10 < zreNika svabhAryA kRNikasya "" piyA ' 1 AbharaNakaraNDakasamAnA dhArayaH / kAlI nAmaM devI rAza'cullajananI - laghumAtA'bhavat / sA ca kAlI seNiyassa ranno iTThA vallabhA kAntA kAmyatvAt sadA premaviSayatvAt ' maNunnA' sundaratvAt 'nAmadhijJA ' prazastanAmadheyavatItyarthaH nAma vA dhAyeM - hRdi dharaNIyaM yasyAH sA tathA, ' vesAsiyA' vizvasanIyatvAt, 'sammayA' tatkRtakAryasya saMmatatvAt ' bahumatA ' bahuzo bahubhyo vA'nyebhyaH sakAzAt bahumatA bahumAnapAtraM vA, aNumayA ' priyakaraNasyApi pazcAnmatA'numatA bhaMDakaraMDaka samANA upAdeyatvAt surakSitatvAcca / ' telakelA iva susaMgoviyA' telakelA saurASTraprasiddho mRnmayastailasya bhAjanavizeSaH, sa ca bhaGgabhayAt locanabhayAcca suSThu saGgoSyate, evaM sA'pi tathocyate / 'celApeDA iva susaMpariggaddiyA' vastramaJjUSevetyarthaH / ' sA kAlI devI seNiSaNa rannA saddhiM viulAI bhogabhogAI bhuMjamANA viharaha' / kAlanAmA ca tatputraH 'somAlapANipAe ' ityAdi prAguktavarNakopeto vAcyaH, yAvat 'pAsAie darisaNijje abhirUbe paDave iti paryantaH / seNiyassa rajje duve rayaNA aTTArasarvako hAro 1 seyaNage hatthIe 2 / tattha kira seNiyassa ranno jovaiyaM rajjassa mulaM tAvaiyaM devadinnahArassa seyaNagassa ya gaMdhahatthissa / tattha hArassa utpattIpatthAve kahijissara | kRNiyassa ya ettheva upapattI vitthareNa bhaNislara, tatkAryeNa kAlAdInAM maraNasaMbhavAt ArambhasaGgrAmato narakayogyakarmApacayavidhAnAt / navaraM kUNikastadA kAlAdidazakumArAnvitazcampAyAM rAjyaM cakAra sarve'pi ca te dogundugadevA iva kAmabhogaparAyaNAstrayastriMzAkhyA devAH kuTTamANehiM muiMgamatthaSahiM varataruNisappiNihi pahiM battIsahapattanibaddhehiM 8 " >

Page #320
11 do nADarahi uvagijjamANA bhogabhogAI bhujamANA viharaMti / hallavihallanAmANo kuNiyassa cillaNAdevI aMgajAyA bhAyarA anne'vi atthi / ahuNA hArassa uppattI bhannaiittha sakko seNiyassa bhagavaMtaM para niccalabhattissa pasaMsaM karei / tao seduyassa jIvadevo tabbhattiraMjio seNiyassa tuTTo saMto aTThArasarvakaM hAraM deva, donni ya vaTTagolake dei / seNiSaNaM so hAro cellaNAra dino piyati kAuM, caTTadugaM sunaMdAgha abhayamaMtijaNaNIra / tAe ruTThAya kiM ahaM ceDarUvaM ti kAUNa acchoDiyA bhaggA, tattha egammi kuMDalajuyalaM egammi vatthajuyalaM tuTTAe gahiyANi / annayA abhao sAmi pucchai -' ko apacchimo rAyarisi ' tti sAmiNA uddAyiNo vAgario, ao paraM baddhamauDA na pavvayaMti / tAhe abhaSaNa rajjaM dijjamANaM na icchiyaM ti pacchA seNio ciMtei 'koNiyassa dijjihi ' tti hallassa hatthI dinno seyaNago vihalassa devadino hAro abhaSaNa vi pavyayaMteNa sunaMdAe khomajuyalaM kuMDalajuyalaM ca halavihallANaM dinnANi / mahayA vihaveNa abhao niyajaNaNIsameo pavvaio / seNiyassa celaNodevI aMgasamubbhUyA tinni puttA kRNio hallavihallA ya / kUNiyassa uppattI ettheva bhaNissai / kAlImahAkAlIpamuhadevINaM annAsi taNayA seNiyasya bahave puttA kAlapamuhA saMti / abhayasmi gahiyavvae annayA koNio kAlAihiM dasahiM kumArehi samaM maMtei - ' seNiyaM secchAvigdhakArayaM baMdhittA ekkArasabhAe rajjaM karemo'ti / tehiM paDissuyaM / seNio baddho / puvvanhe avaranhe ya kasasayaM davAvei seNiyassa kUNio puvvabhave veriyattaNeNa / cellaNAe kayAi bhoyaM na dei bhattaM vAriyaM pANiyaM na dei / tAhe cellaNA kaha vi kummAse vAlehi. baMdhittA sayavAraM suraM pavesei / sA kira dhovvai sayavAre ke For Private and Personal Use Only

Page #321
12 surA pANiyaM savvaM hoi| toe pahAveNa so veyaNaM na veei / annayA tassa paumAvaIdevIe putto evaM pio asthi / mAyAe so bhaNio-"durAtman ! tava aMgulI kimie varmatI piyA muhe kAUNa atthiyAo iyarahA tuma royaMto ceva ciddhesu"| tAhe cittaM maNAguvasaMtaM jAya / mae piyA evaM vasaNa paavio| tassa adhiI jAyA / bhujaMtao ceva uTThAya parasuhatthagao, anne bhaNaMti lohadaMDaM gahAya, 'niyalANi bhaMjAmi ' tti phaavio| rakkhavAlago neheNa bhaNai-' eso so pAvo lohadaMDaM paratuM vA gahAya ei' tti / seNieNa ciMtiyaM'na najjai keNa kumAreNa mArehi ? ' / tao tAlayuDagaM visaM khaiyaM / jAva ei tAva mao / suTTayaraM adhiI jAyA / tAhe mayakiJcaM kAUNa gharamAgao rajadhurAmukkatattIo taM ceva ciMtaMto acchA / evaM kAleNa visogo jAo / puNaravi sayaNaAsaNAIe piisaMtie daTThaNa adhiI hoi / tao rAyagihAo niggaMtu caM rAyahANi karei / evaM caMpAe kuNio rAyA rajjaM karei niygbhaaypmuhsynnsNjogo| iha nirayAvaliyAsuyakkhaMdhe kUNikavaktavyatA AdAvutkSiptA / tatsAhAyyakaraNapravRttAnAM kAlAdInAM kumArANAM dazAnAmapi saGgrAme rathamuzalAkhye prabhUtajanakSayakaragena narakayogyakopArjanasaMpAdanAnarakagAmitayA ' nirayAu ' tti prathamA. dhyayanasya kAlAdikumAravaktavyatApratibaddhasya etannAma / atha rathamuzalAkhyasaGagrAmasyotpattI kiM nivandhanam / atrocyate-evaM kilAyaM saGgrAmaH saMjAtaH-campAyAM kRNiko rAjA rAjya cakAra / tasya cAnujau halavihallAbhidhAnau bhrAtarau pitRdattasecanakAbhidhAne gandhahastini samArUDhI divyakuNDa. ladivyavasanadivyahAravibhUSitau vilasantau dRSTvA padmAvatya For Private and Personal Use Only

Page #322
bhidhAnA kUNikarAjasya bhAryA kadAciddantino'pahArAya taM kUNikarAja preritavatI-" karNaviSalagnakRto'to'yameva kumAro rojA tattvataH, na tvaM, yasyedRzA vilAsAH " / prajJApyamAnA'pi sA na kathaJcidasyArthasyoparamati / tatpreritakUNakarAjena tau yAcitau / tau ca tadbhayAdvaizAlyAM nagayoM svakIyamAtAmahasya ceTakAbhidhAnasya rAjJo'ntike sahastikau sAntaHpuraparivAritau gatavantau / Nikena ca dUtapreSaNena tau yaacitau| na ca tena preSitau, kUNikasya tayozca tulyamAtRka. tvAta / tataH kRNikena bhaNitaM-'yadi na preSayasi tadA yuddha. sajjo bhava' / tenApi bhaNitam-'eSa sajjo'smi ' / tataH kUNikena saha kAlAdayo daza svIyA bhinnamAtRkA bhrAtaro rAjAnazceTakena saha saGgrAmAya yAtAH / tatraikaikasya trINi trINi hastinAM sahastrANi, evaM rathAnAmazvAnAM ca, manuSyANAM ca pratyekaM tisrastinaH koTyaH / kuNikasyApyevameva / tatra ekAdazabhAgIkRtarAjyasya kRNikasya kAlAdibhiH saha nijena ekAdazAMzena saGgrAme kAla upagataH / etamarthaM vaktumAha'tae NaM se kAle' ityaadinaa| enaM ca vyatikaraM jJAtvA ceTakenApyaSTAdaza gaNarAjAnau melitAH, teSAM ceTakasya ca pratyekamevameva hastyAdibalaparimANaM, tato yuddha saMpralagnam / ceTakarAjasya tu pratipannavratatvena dinamadhye ekameva zaraM muzcati amoghavANazca saH / tatra ca kUNikasainye garuDavyuhaH ceTakasainye (ca) sAgaravyUho viracitaH / tatazca kUNikaisya kAlo daNDanAyako nijabalAnvito yudhyamAnastAvadgato yAvacceTakaH, tatastena ekazaranirghAtenAsau nipAtitaH 1 / bhagnaM ca kUNikabalaM / gate ca dve api bale nijAnijamAvAsasthAnam / dvitIye'hni sukAlo nAma daNDanAyako nijabalAnvito yuddhamAnastAvad gato yAvacceTakaH evaM so'pyekazareNa nipAtitaH 2 / evaM tRtIye'hni -mahAkAlaH, so For Private and Personal Use Only

Page #323
Shri Mahavir Jain Aradhana Kendra 14 www.kobatirth.org 8 cha 'pyevam 3 / caturthe'hni kRSNakumArastathaiva 5 1 pazcame sukRSNaH 5, SaSThe mahAkRSNaH 6, saptame vIrakRSNaH 7, aSTame rAmakRSNaH 8, navame pitRsenakRSNaH 9 dazame pitRmahAsenakRSNaH 10 ceTakenaikaikazareNa nipAtitAH / evaM dazasu divaseSu ceTakena vinAzitA dazApi kAlAdayaH / ekAdaze tu divase ceTakajayArthe devatArAdhanAya kuNiko'STamabhaktaM prajagrAha / tataH zakracamarAvAgatau / tataH zako babhASe - ceTakaH zrAvaka ityahaM na taM prati praharAmi, navaraM, bhavantaM saMrakSAmi " / tato'sau tadvakSArtha vajrapatirUpakamabhedyakavacaM kRtavAn / camarastu dvau saGgrAmau vikurvitavAn mahAzilAkaNTakaM rathamuzalaM ceti / tatra mahAzile kaNTako jovitamedakatvAnmahAzilAkaNTakaH / tatazca yatra tRNazUkAdinA'pyabhihatasyAzvahastyAdermahAzilAkaNTakenevAsyAhatasya vedanA jAyate sa saGgrAmo mahAzilAkaNTaka evocyate / 'rahamusale ' tti yatra ratho muzalena yuktaH paridhAvan mahAjanakSayaM kRtavAn ato rathamuzalaH / ' oyAe ' tti upayAtaH - saMprAptaH / kiM jaissai ' tti jayazlAghAM prApsyati / parAjeSyate - abhibhaviSyati parasainyaM parAnabhibhaviSyati uta neti kAlanAmAnaM putraM jIvantaM drakSyAmyahaM na vetyevam upahato manaHsaMkalpo yuktAyukta vivecanaM yasyAH sA upahatamanaH saMkalpA I yAvatkaraNAt " karayalapalhatthiyamuhI aTTajjhANovagayA omathiyavayaNanayaNakamalA omaMthiyaM - adhomukhIkRtaM vadanaM ca nayanakamale ca yayA sA tathA / dINavivannavayaNA' dInasyeva vivarNa vadanaM yasyAH sA tathA / jhiyAi ' tti ArtadhyAnaM dhyAyati, maNomANasipaNaM dukkheNaM abhibhUyA manasi jAtaM mAnasikaM manasyeva yadvartate mAnasikaM duHkhaM vacanenAprakAzitatvAt tanmano-mAnasikaM tena abahirvartinA'bhibhUtA / 'te NaM kAle NaM' ityAdi / 'ayameyArUve 'ti ayame "" 6 >

Page #324
tadrUpo vakSyamANarUpaH * ajjhathie ' tti AdhyAtmika:AtmaviSayaH cintitaH-smaraNarUpaH, prArthitaH labdhumAzaMsitaH, manogataH-manasyeva vartate yo na bahiH prakAzitaH, saMkalpovikalpaH, samutpannaH-prAdurbhUtaH / tamegaha-' evami' tyAdi / yAvatkaraNAt "puvvANupuci caramANe gAmANugAma duijjamANe ihamAgae iha saMpatte iha samosaDhe, iheva caMpAe nayarIe punabhadde ceie ahApaDirUvaM uggahaM umgiNhittA saMjameNaM tavasA appANaM bhAvemANe viharai " / 'taM mahAphalaM khalu' bho devANuppiyA? 'tahArUvANaM' arahaMtANaM, bhagavaMtANaM, nAmagoyasa vi savaNayAe, kimaMga puNa abhigamaNavaMdaNanamasaNapaDipucchaNapajjuvAsaNAe ? egassa vi Ariyassa dhammiyassa vayaNassa savaNayAe, kimaMga puNa 'viulassa aTThassa gahaNayAe ' ' gacchAmi NaM ' ahaM 'samaNaM ' bhagavaM mahAvIraM vadAmi namasAmi sakAremi sammoNemi kallANaM maMgalaM devayaM ceiyaM -- pajjuvAsAmi,' evaM no peJcabhave hiyAe suhAe khamAe nisseyasAe ANugAmiyattAe bhavissai 'imaM ca NaM eyArUvaM vAgaraNaM pucchissAmi tti kaTu evaM saMpehei' sNpreksste-pryaalocyti| sugmm| navaraM 'ihamAgae' tti campAyAM, "iha saMpatte' tti pUrNabhadre caitye, ' iha samosaDhe' tti sAdhUcitAvagrahe. etadevAha-iheva caMpAe ityAdi / 'ahApaDirUvaM' ti yathApratirUpam ucitamityarthaH / 'taM' iti tasmAt , ' mahAphalaM ' ti mahatphalamAyatyAM bhavatIti gamyaM / 'tahArUvANaM ' ti tatprakArasvabhAvAnAM-mahAphalajanananasvabhAvAnAmityarthaH / ' nAmagoyassa'tti nAmno-yAdRcchikasyAbhidhAnasya, gotrasya-guNaniSpannasya 'savaNayAe 'tti zravaNena, 'kimaMga puNa' tti kiMpunariti pUrvoktArthasya vizeSadyotanArtham aGgetyAmantraNe, yadvA paripUrNa evAyaM zabdo vizeSaNArthaH, abhigamanaM, vandanaM-stuti namana-praNamanaM, prati For Private and Personal Use Only

Page #325
pRcchama-zarIrAdivArtApraznaM, paryupAsanaM-sevA, tadbhAvastasA tayA, ekasyApi Aryasya AryapraNetRkatvAt ,dhArmikasya dharmapratibaddhatvAt , vandAmi-vandAmi-vande,staumi, namasyAmi-praNamAmi,satkArayAmi-AdaraM karomi vastrAdyarcanaM vA, sanmAnayAmi ucitapratipatyeti / kalyANaM-kalyANahetuM, maGgalaM duritopazamanahetuM, devaM caityamiva caityaM, paryupAsayAmi-seve, etat , no'smAkaM, pretyabhave-janmAntare, hitAya pathyAnnavat , zarmaNe, kSamAya-saGgatatvAya, niHzreyasAya-mokSAya, AnugAmikatvAyabhavaparamparAsu sAnubandhasukhAya, bhaviSyati, iti kRtvA-iti hetoH, saMprekSate paryAlocayati saMprekSya caivamavAdIta [ pR0 6 ] zIghrameva 'bho devANuppiyA' / dharmAya niyuktaM dhArmikaM, yAnapravaraM, 'cAugghaMTaM Asaraha' ti catasro ghaNTAH pRSTato'grataH pAzvatazca lambamAnA yasya sa caturghaNTaH, azvayukto ratho'zvarathastamazvarathaM, yuktamevAzvAdibhiH, upasthApayata-praguNIkuruta, praguNIkRtya mama samarpayata / 'hAya'tti kRtamajjanA, snAnAntaraM -- kayabalikamma 'tti svagRhe devatAnAM kRtabalikarmA, 'kayakouyamaMgalapAyacchitta' tti kRtAni kautukamaGgalAnyeva prAyazcittAnIva duHsvapnAdivyapohAyAvazyakartavyatvAt prAyazcittAni yayA sA tathA / tatra kautukAnimaSopuNDrAdIni maMgalAdIni siddhArthadadhyakSatarvAkurAdIni, 'suddhappAvessAI vatthAI parihiyA' 'appamahagghAbharaNAlaMkiyasarIrA' (iti) sugamam , 'bahUhiM khujAhiM jAve' tyAdi, tatra kubjikAbhiH-vakrajaGghAbhiH, cilAtIbhiH---anAryadezotpannAbhiH, vAmanAbhiH-hasvazarIrAbhiH, vaTabhAbhiH-maDahakoSThAbhiH, barbarIbhiH-barbarIbhiH-barbaradezasaMbhavAbhiH, bakuzikobhiH yaunakAbhiH paNhakAbhiH isinikAbhiH vAsinikAbhiH lAsikAbhiH lakusikAbhiH draviDobhiH siMhalIbhiH ArabIbhiH pakvaNIbhiH bahulIbhiH musaNDIbhiH zabarIbhiH pArasIbhiH For Private and Personal Use Only

Page #326
nAnAdezAbhiH-bahuvidhAnAryadezotpannAbhirityarthaH, videzastadIyadezApekSayA campAnagarI videzaH tasya parimaNDikAbhiH, 'iMgiyaciMtiyapatthiyaviyANiyAhiM' tatra iGgitena-nayanAdi. ceSTAvizeSeNa cintitaM ca pareNa hRdi sthApitaM prArthitaM ca vijAnanti yAstAstathA tAbhiH, svasvadeze yannepathyaM parighAnAdiracanA tadvadgRhIto veSA yakAbhistAstathA taabhiH| nipuNanAmadheyakuzalA yAstAstathA tAbhiH ata eva vinItAbhiH yukteti gamyate, tathA ceTikAcakravAlena arthAt svadezasaMbhavena vRndena parikSitA yA sA tathA / ' uvaTThANasAlA' upavezanamaNDapaH / 'duruhai ' Arohati / yatraiva zramaNo bhagavAn tatraivopAgatA-saMprAptA, tadanu mahAvoraM trikRtvo vandate-stutyA, namasyati-praNamati, sthitA caiva UrdhvasthAnena, kRtAJjalipuTA abhisaMmukhA satI pryupaaste| dharmakathAzravaNAnantaraM -- vikRtvo' vandayitvA : vanditvA ) evamavAdI' evaM khalu bhaMte' ityAdi sugamam / [pR07] atra kAlodevyAH putraH kAlanAmA kumAro hastituragarathapadAtirUpanijasainyaparivRtaH kUNikarAjaniyuktazceTakarAjena saha rathamuzalaM saGgrAmayan subhaTaizceTakasatkairyadasya kRtaM tadAha-'hayamahiyapavaravIraghAiyanivaDiyaciMdhajjhayapaDAge' (hataH) sainyasya hatatvAt , mathito mAnasya manthanAt , pravaravIrAH-subhaTA ghAtitAH-vinAzitA yasya, tathA nipAtitAzcihnadhvajAH-garuDAdicihnayuktAH ketavaH patAkAzca yasya sa tathA, tataH padacatuSTayasya karmadhArayaH / ata eva 'nirAlo. yAo disAo karemANe' tti nirgatAlokA dizaH kurvan ceTakarAjaH(sya) 'sapakkhaM sapaDidisiM' ti sapakSa-samAnapArzva samAnavAmetarapArzvatayA, sapratidik-samAnapratidiktayA'tyarthamabhimukha ityarthaH abhimukhAgamane hi parasparasya samAviva dakSiNa For Private and Personal Use Only

Page #327
pAmapAcau~ bhavataH, evaM vidizAvapIti / ityevaM sa kAla: ceTakarAjasya rathena pratirathaM 'havvaM' zIghram AsanaM-saMmukhInam AgacchantaM dRSTvA ceTakarAjaH taM prati 'Asurutte'ruTe kuvie caMDikkie 'misibhisemANe 'tti, tatra Azu-zIcaM ruSTa:-krodhena vimohito yaH sa azuruSTaH, AsuraM vA-asurasatkaM kopena dAruNatvAt uktaM-bhaNitaM yasya sa AsuroktaH, ro-roSavAn 'kuvie 'tti manasA kopavAn , caNDikiye-dAruNIbhUtaH 'misimisemANe 'tti krodhajvAlayA jvalan , tivaliyaM bhiuhiM niDAle sAhaTTa' tti trivalikA bhRkuTi-locanavikAravizeSa lalATe saMhRtya-vidhAya dhanuH parAmRzati, vANaM parAmRzati, vizAkhasthAnena tiSThati, 'AyayakaNNAyataM ' ti AkarNAntaM bANamAkRSya 'egAhaccaM' ti ekayaivAhatyA AhananaM prahAro yatra jIvitavyaparopaNe tadekAhatyaM yathA bhavati evaM, kathamityAha-kuDAhaccaM" kuTasyeva-pApANamayamahAmAraNayantrasyeva AhatyA AhananaM yatra tatkuTAhatyaM / 'bhagavatokteyaM vyaakhyaa'| [pR0 1] 'apphuNNA samANI ' vyAtA satI / zeSaM sugamaM yAvat 'sollehi ya' tti pakvaiH 'taliehi' tti snehena pakvaiH, ' bhajjiehi ' bhaSTaiH / pasanna pa' drAkSAdidravyajanyo manaHprasattihetuH 'AsAemANIo' tti ISatsvAdayantyo bahu ca tyajantya ikSukhaNDAderiva, 'parimAramANIo' sarvamupabhuJjAnAH ( parasparaM dadantyaH ) 'suka' tti zupkeva zubhakAmA rudhirakSayAt. 'bhukkha' tti bhojanAkaraNato bubhukSiteba, nimmaMsA' mAMsopacayAbhAvataH, 'moslugga'tti avarugNA-bhagnamanovRttiH, 'oluggasarIrA' magmadeza, nistejA-galakAntiH dInA vimamovadanA, pANDakipatI-pANDarIbhUtavadanA, 'momaciya' ti adhomukhIkAta, For Private and Personal Use Only

Page #328
19 upahRtamanaHsaGkalpA-gatayuktAyuktavivecanA 'karayala0 kaTTu' tti karayalapariggahiyaM dasanahaM sirasAvattaM matthara aMjali kaha seNiyaM rAyaM evaM vayAsI, spaSTam / enamartha nAdriyate-atrArthe AdaraM na kurute, na parijAnIte - nAbhyupayacchati, kRtamaunA tiSThati / < Acharya Shri Kailassagarsuri Gyanmandir [ pR0 10 ] 'dhannAo NaM kayalakkhaNAo NaM suladdhe NaM tAsi jammajIviyaphale' 'aviNijjamAnaMsi si apUryamANe 'jattihAmi' tti yatiSye, iAhiM ' iTThAhItyAdInAM vyAkhyA prAgihaivoktA / " [ pR0 11 ] ' uvaDANasAlA ' AsthAnamaNDapaH / 'Thi af sthAnaM ' aviMda mANe alabhamAnaH / aMtagamanaM - pAragamanaM tatsaMpAdanena / [ pR0 12 ] suNAo ' ghAtasthAnAt / 'batthipuDagaM ' udarAntarvartI pradezaH / 'appakappiyaM' AtmasamIpastham / sapakSaM samAnapArzvaM samavAmetarapArzvatayA / sapratidikU-samAnapratidiktayA atyarthamabhimukha ityarthaH abhimukhAvasthAnena hi parasparasya samAveva dakSiNavAmapArzve bhavataH, evaM vidizAvapi / For Private and Personal Use Only [pR013 ] ' ayameyArUve abbhatthira ciMtira patthira maNogae saMkappe samuppajitthA | sAtanaM pAtanaM gAlanaM vidhvaMsanamiti kartuM saMpradhArayati, udArAntarvartinaH auSadhaiH sAtanam - udarAdvahiHkaraNaM, pAtanaM - gAlanaM rudhirAditayA kRtvA, vidhvaMsanaM sarvagarbhaparizATanena, na ca zATanAdyavasthA asya bhavanti / 'saMtA taMtA paritaMtA ' ityekArthAH khedavAcakA ete dhvanayaH / avasaTTaduhaTTA' (Artavaza - ArtadhyAnavazatAmRtA-gatA duHkhAca yA sA)

Page #329
[ pR0 14 ] uccAbhirAkrozanAbhiH Akrozo nirbhartsanA . uddharSaNA ( ete samAnArthAH / lajiyA viliyA viDDA' (ete'pi samAnArthAH) / [ pR0 15 ] sthitipatitAM-kulakramAyAtaM putrajanmAnuSThAnam / . . [ pR0 16 ] 'aMtarANi ya' avasarAn, chidrANi-alpaparivArAdIni, viraho-vijanatvam / tuSTiH utsavaH harSaH AnandaH pramodArthAH ete shbdaaH| [pR0 17 ] ' mama ghAteukAmeNaM' ghAtayitukAmaH NaM vAkyAlaGkAre mAM zreNiko rAjA ghAtanaM mAraNaM vandhanaM nicchubhaNaM' ete parAbhavasUcakA dhvanayaH / [pR018] niSprANaH-nirgataprANaH nizceSTaH jIvitaviprajaDhaH prANApahArasUcakAH ete| avatIrNA-bhUmau ptitH| 'apphuNNe' vyAptaH sam / royemANe tti rudan ' kaMdamANe ' vaiklavaM kurvan 'soyabhANe' zokaM kurvan 'vilavamANe vilApAn kurvan / 'nIharaNaM' ti parokSasya yannirgamAdikAryam / 'maNomANasieNaM' ti manasi jAtaM mAnasikaM manasyeva yadvartate vacanenAprakAzi. tatvAt tat manomAnasikaM tena abahirvatinA abhibhUtaH / 'ateurpriyaalsNpribudde'| 'caMpaM nagari majjhamajheNaM ' ityAdi vAcyam / ' akkhiviukAmeNaM' ti svIkartukAmena, etadeva spaSTayati- gihiukAmeNaM' ityAdinA / --ta jAva tAva na uddAlei tAva mamaM kUNie rAyA' ityAdi sugamam / 'ajjagaM' ti mAtAmaham / 'saMpeheti' paryAlocayati / ' aMtarANi' chidrANi pratijAgrat-paribhAvayan vicaratiAste / "aMtaraM' praviralamanuSyAdikam / ' asaMviditeNaM' ti asaMprati ( asaM vihitena ) / havvaM ti zIghram / For Private and Personal Use Only

Page #330
[ pR0 22 ] ' jahAcitto ' tti rAjapraznIye dvitIyopAGge yathA zvetambInagaryAzcitro nAma dUtaH pradezirAjaH preSitaH zrAvastyAM nagaryA jitazatrusamIpe svagRhAnirgatpa gataH tathA'yamapi / koNikanAmA rAjA yathA evaM vihallakumAro'pi / 'cAugghaMTa' ti catasro ghaNTAzcatasRSvapi dikSu avalambitA yasya sa caturghaNTo rathA 'sumehiM vasahohiM pAyarAsehiM ' ti prAtarAza: AdityodayA. dAvAdyapraharadvayasamayavartI bhojanakAlaH nivAsazva-nivasanabhUbhAgaH tau dvAvapi sukhahetuko na pIDAkAriNau tAbhyAM saMprAptau nagayoM dRSTazceTakakoNikarAjaH 'jayavijaeNaM vaddhAvittA eva' dUto yadavAdIttadarzayati-' evaM khalu sAmI ' tyAdinA / 'alovemANa' tti evaM paraMparAgatAM prItimalopayantaH / jahA paDhamaM ' ti rajjasla ya jaNavayasla ya addhaM koNiyarAyA jai vehallassa dei to'haM seyaNagaM aTThArasavaMkaM ca hAraM kUNiyassa paJcappiNAmi ca kumAraM pesemi, na annahA / [pR0 23 ] tadanu dvitIyadUtasya samIpe enamartha zrutvA koNikarAja 'Asurule' ityetAvadrapa(tAkopa)vazasaMpannaH / [pR0 24] yadasau tRtIyadUtapreSaNe na kArayati mAnayati ca tadAha-' evaM vayAsI' tyAdinA hastihArasamarpaNakumArapreSaNasvarUpa- yadi na karoSi tadA yuddhasajjo bhaveti dUtaH prAha / imeNaM kAraNeNaM ti tulyatA'tra kasaMbandhena / datadvayaM koNikarAjapreSitaM niSedhitaM, tRtIyadUtastu asatkArito'padvAreNa niSkASitaH / tato yAtrAM sajhAmayAtrAM gRhItumudyatA vayamiti, 'tae NaM se kUNie rAyA kAlAdIn prati bhaNitavAn / For Private and Personal Use Only

Page #331
2 mama [pR0 25] te'pi ca dazApi tadvayovinayena pratizRNvanti / evaM vayAsi ' ti evamavAdIttAnprati-- gacchata yUyaM svarAjyeSu nijanijasAmagryA saMnahya samAgantavyaM samIpe / tadanu kuNiko'bhiSekA hastiratnaM nijamanuSyarupasthApayati-praguNIkArayati, pratikalpayateti pAThe sannAhavantaM kurutetyAjJAM prayacchati / ' tao dUya' tti trayo dUtAH koNikena preSitAH / [pR028] 'maMgatiehi' ti hastapAzitai: phalakAdibhiH, ' toNehiM ' ti iSudhibhiH, ' sajIvehiM ' ti sapratyaJcaH dhanubhiH nRtyadbhiH kabandhaiH vAraizca hastacyutaiH bhImaM raudram | zeSaM sarva sugamam // // iti nirayAvalikAkhyopAGgavyAkhyA // || kappavaDiMsiyA // 2 // [ pR0 33] zreNikanaptRNAM kAlamahAkAlAdyaGgajAnAM krameNa sataparyAyAbhidhAyikA / 'doNDaM ca paJca ityAdigAthA, asyA arthaH- dasa tu madhye dvayorAdyayoH kAlalukAlasatkayoH putrayorvrataparyAyaH paJca varSANi trayANAM catvAri trayANAM trINi, dvayodve dve varSe nataparyAyaH / 9 [pR0 30] tatrAdyasya yaH putraH padmanAmA sa kAmAn parityajya bhagavato mahAvIrasya samIpe gRhItatrata ekAdazAGgadhArI bhUtvA'syugraM bahucaturthaSaSThASTamAdikaM tapaHkarma kRtvA - 'tIva zarIreNa kRzIbhUtazcintAM kRtavAn- yAvadasti me balavIryAdizaktistAvadbhagavantamanujJApya bhagavadanujJayA mama pAdapopagamanaM katu zreya iti tathaivAsI samanutiSThati, tato'sau For Private and Personal Use Only

Page #332
23 paJcavarSanatathAlanaparo mAsijhyA saMlekhanayA kAlagataH saughama devatvenotpanno dvisAgaropamasthitikastata cyutvA mahAvideha utpadya setsyate( ti )iti kalpAvataMsakotpannasya prathamamadhyayanam // 1 // pR0 32 ] evaM sukAlasatkamahApadmadezyAH putrasya mahApadmasyApIyameva vaktavyatA. sa bhagavatsamIpe gRhItavrataH pazcavarSavataparyAyapAlanapara ekAdazAGgadhArI caturthaSaSThASTamAdi. bahutapaHkarma kRtvA IzAnakalpe devaH samutpanno dvisAgaropamasthitikaH so'pi tata cyuto mahAvidehe setsyatIti dvitIyamadhyayanam // 2 // tRtIye mahAkAlasatkaputravaktavyatA, caturtha kRSNakumArasatkaputrasya, paJcame sukRSNasatkaputrasya vaktavyatA ityevaM trayo'pyete varSacatuSTayavataparyAyaparipAlanaparA abhavan / evaM tRtoyo mahAkAlAGgajazcaturvarSavrataparyAyaH sanatkumAre utkRSTasthitiko devo bhUtvA saptasAgaropamANyAyuranupAlya tata'cyuto mahAvidehe setsyatIti tRtiiymdhyynm| ||3||cturthe kRSNakumArAtmajazcaturvarSavataparyAyaH mAhendra kalpe devo bhUtvA saptasAgaropamANyAyuranupAlya tata cyuto mahAvidehe setsyatIti caturthamadhyayanam // 4 // paJcamaH sukRSNasatkaputro varSacatuSTayaM nataparyAya paripAlya brahmaloke paMcamakalpe daza sAgarAnutkRSTamAyuranupAlya tata'cyutomahAvidehe setsyatIti paJcamamadhyayanam // 5 // SaSThAdhyayane mahAkRSNasatkaputrasya vaktavyatA, saptame vIrakRSNasatkaputrasya, aSTame rAmakRSNasatkaputrasya vaktavyatA / tatra trayo'pyete varSatrayavrataparyAyaparipAlanaparA abhavan / evaM ca mahAkRSNAGgajo varSatrayaparyAyAllAntakakalpe SaSThe utpadya caturdazasAgaropamANyutkRSTasthiti. kamAdhuranupAlya tata cyuto mahAvidehe setsyatIti SaSThamadhyabacam // 6 // vIrakRSNAGgajaH saptamaH varSatrayavrataparyAya pari For Private and Personal Use Only

Page #333
raka pAlya mahAzukre saptame kalpe samutpadya saptadazasAgarANyAyuranupAlya tata'cyuto videhe setsyatIti saptamamadhyayanam // 7 // rAmakRSNAGgajo'STamo varSatrayaM vrataparyAyaM paripAlya sahasrAre'STame kalpe'STArazasAgarANyAyuranupAlya tata cyuto videhe setsyatoti aSTamamadhyayanam // 8 // pitRsenakRSNAgajo navamo varSadvayavrataparyAyaparipAlanam kRtvA prANatadeva. loke dazame utpadya ekonaviMzatisAgaropamANyAyuranupANya tata yuto videhe setsyatIti navamamadhyayanam // 9 // mahAsenakRSNAGgajazca dazamo varSadvayavrataparyAyapAlanaparo'nazanAdividhinA'cyute dvAdaze devaloke samutpadya dvAviMzatisAgaropamAH NyAyuranupAlya tata cyuto mahAvidehe setsyatIti dazamamadhyayanam // 10 // ityevaM kalpAvataMsakadevapratibaddhagranthapaddhatiH kalpAvataMsakadevapratibaddhagranthapaddhatiH kalpAvataMsiketyucyate / tA etAH parisamAptAH dvitIyavargazca // 2 // // puphiyA // 3 // [pR0 34 ] atha tRtIyavargo'pi dazAdhyayanAtmakaH 'nikkhevao' tti nigamanavAkyaM yathA 'evaM khalu jaMbu samaNeNaM bhagavayA mahAvIreNaM AIgareNaM ityAdi jAva siddhigahanAmadheyaM ThANaM saMpAviukAmeNaM taiyavagge vagga (paDhamaajjha) yaNassa puphiyAbhihANassa ayamaDhe pannatte' evamuttareSvadhyayaneSu sUrazukrabahuputrikAdiSu nigamanaM vAcyaM tttdbhilaapen| [pR. 35 ] 'kevalakappaM' ti kevalaH-paripUrNaH sa cAso kalpazca kevalakalpaH-svakAryakaraNasamarthaH kevalakalpaH taM sva. guNena sampUrNamityarthaH / 'kUDAgArasAlAdiTThato' ti kasmi For Private and Personal Use Only

Page #334
zcidutsave kasmizcinnagare bahirbhAgapradeze mahatI dezikalokavasanayogyA zAlA-gRhavizeSaH samasti / tatrotsave ramamANasya lokasya meghavRSTirbhavitumArabdhA, tatastadubhayena trastabahujanastasyAM zAlAyAM praviSTaH, evamayamapi devaviracito lokaH pracuraH svakArya nATayakaraNaM tatsaMhatyAnantaraM svakIyaM devazarIrametrAnupraviSTaH ityayaM shaalaadRssttaantaarthH| 'aDDhe jAva' tti aDDhe ditta vitte vicchinnaviulabhavaNasayaNAsaNajoNavAhaNAinne bahudhaNabahujAyasave AogapaogasaMpautte vicchaDDiyapaurabhattapANe bahudAsIdAsagomahisagavelagappabhUe iti yAvacchabdasaMgRhItam / 'jahA ANaMdo' tti upAsakadazADoktaH zrAvaka AnandanAmA, sa ca bahUNaM IsaratalavaramADaMbiyakoDaMbiyanagaranigamaseTThisatthavAhANaM bahusu kajjesu ya kAraNesu ya maMtesu ya kuDuMbesu ya nicchiesu ya vavahAresu ya AdhucchaNijje paDipucchaNijje savvakajjavaTTAvara sayassa vi ya NaM kuTuMbasla meDhobhUe hotthA / 'purIsAdANoya 'tti puruSarAdIyate puruSAdAnIyaH / navahastocchyaH -navahastoccaH aTThatIsAe ajjiyAsahassehiM saMparivuDe iti yAvatkaraNAt dRzyam / hatuTThacittamANaMdira ityAdi vAcyam / devANuppiyANaM aMtie pavvayAmi / yathA gaGgadatto bhagavatyaGgoktaH, sa hi kiMpAkaphalovoM muNiya visayasokkhaM jalayubbuyasamANaM kusaggabiMducazcalaM jIviyaM ca nAUNamadhuvaM caittA hiraNaM vipuladhaNakaNagarayaNamaNimottiyasaMkhasilappavAlarattarayaNamAiyaM vicchaDaittA dANaM dAiyANaM paribhAittA AgArAo aNagAriya pamvaio jahA tahA aMgaI vi gihanAyago pariccaiya savvaM pakAo jAo ya paMcasamimo tigutto amamo akiMcaNo guttidio guttabaMbhayArI ityevaM yAvacchabdAt rshym| For Private and Personal Use Only

Page #335
2.6 [ pR0 36 ] cautthachaTThaTThamadasama duvAlasamAsaddhamAsa 4 . khavaNehiM appANaM bhAvemANe bahUI vAsAI sAmannapariyAgaM pAuNai / 'virAhiyasAmanne tti zrAmaNyaM vrataM tadvirAdhanA cAtra na mUlaguNaviSayA, kiM tUttaraguNaviSayA, uttaraguNAzca piNDavizudhdhyAdayaH, tatra kadAcit dvicatvAriMzaddopavizuddhAhArasya grahaNaM na kRtaM kAraNaM vinA'pi, bAlaglAnAdikAraNezuddhamapi gRnna doSavAniti, piNDasyAzuddhatAdau virAdhitazramaNatA IryAdisamityAdizodhane'nAdaraH kRtaH abhigrahAzca gRhItAH kadAcid bhagnA bhavantoti zuNThyAdisannidhiparibhIgamaGgalAlanapAdakSAlanAdi ca kRtavAnityAdiprakAreNa samyagapAlane vratavirAdhaneti sA ca nAlocitA gurusamIpe ityanAlocitAticAro mRtvA kRtAnazano'pi jyotiSkeMndre candrarUpatayotpannaH / > < nikkhevao' tti nigamanaM tacca prAgupadarzitameva // tacce ajjhayaNe zukravaktavyatA'bhadhiyate- 'ukkhevao ' utkSepaH - prArambhavAkyaM yathA - jai NaM bhaMte ! samaNeNaM jAva sapattaNaM doccassa ajjhayaNassa puSyiANaM athamaTThe pannatta, taccassa NaM ajjhayaNassa bhaMte / puSkiyANaM samaNeNaM jAva saMpatteNa ke aTThe pannate ? evaM khalu jaMbU ? teNaM kAleNaM 2 rAyagidde nayare ityAdi / 'tavAgaonti rAyagihe sAmisamove | Acharya Shri Kailassagarsuri Gyanmandir [ pR0 37 ] 'riubveya jAva' iti RgvedayajurvedasAmavedAtharvaNavedAnAm itihAsapaJcamAnAm itihAsaH purANaM nirghaNTapaSThAnAm nirghaNTo nAma kozaH sAGgopAGgAnAm aGgAni -zikSAdIni upAGgAni tadukta prapaJcanaparAH prabandhAH, dhArakaH - pravartakaH vArakaH sarahasyAnAm-padamparyayuktAnAM For Private and Personal Use Only

Page #336
27 azuddhapAThaniSedhakaH pAragaH-pAragAmi SaDaGgavit, SaSThita. ntravizAradaH SaSThitantraM-kApilIyazAstraM SaDaGgavedakatvameva vyanakti, saMkhyAne-gaNitaskandhe zikSAkalpe-zikSAyAmazara. svarUpanirUpake zAstre kalpe-tathAvidhasamAcArapratipAdake vyAkaraNe-zabda lakSaNe chandasi-gadyapadyavacanalakSaNaniruktaprati. pAdake jyotiSAmayane-jyotiHzAne anyeSu ca brAhmaNakeSu zAstreSu supariniSThitaH somilanAmA brAhmaNaH sa ca pArzvajinAgamaM zrutvA kutUhalavazAnjinasamIpaM gataH san 'imAI yaNaM ' iti imAn etadrUpAn 'aTThAI ' ti arthAn arthyamAnatvAdadhigamyamAnatvAdityarthaH / "heUI' ti hetUn antaH tinyAstadIyajJAnasaMpado gamakAn , 'paliNAI' ti yAtrAyApanoyAdIn praznAn pRcchayamAnatvAt , kAraNAI' ti kAraNAni-vivakSitArthanizcayajanakAni vyAkaraNAni-pratyuttaratayA vyAkriyamANatvAdeSAmiti, 'pucchissAmi' tti praznayidhye iti kRtvA nirgataH / 'khaMDiyavihuNo' tti chAtrarahitaH, gatvA ca bhagavatsamIya evamavAdot-' jattA te bhaMte ? javaNijjaM ca te? ' iti praznaH tathA sarisavayA mAsA kulatthA ete bhojaeNa ege bhavaM duve bhavaM iti ca eSAM ca yAtrAdipadAnAmAgamikagambhIrArthatvena bhagavati tadarthaparijJAnamasaMbhA. mayatA'pabhrAjanArtham praznaH kRta iti -- sarisavaya' tti ekatra sadRzavayasaH anyatra sarSapAH-siddhArthakAH, 'mAsa' tti ekatra mASo-dazArdhagujjAmAnaH suvarNAdiviSayaH anyatra mASAH dhAnyavizeSaH uDara iti loke rUDhaH, 'kulattha ' tti ekatra kule tiSThanti iti kulatthAH, anyatra kulasthA:-dhAnyavizeSaH / sarisavayAdipadapraznazca chalagrahaNenopahAsArtha kRtaH iti, 'ege bhavaM' ti eko bhavAn ityekatvAbhyupagame AtmanaH kRte bhagavatA zrotrAdivijJAnAnAmavayavAnAM cAtmano For Private and Personal Use Only

Page #337
28 'nekaza upalabdhyA ekatvaM dUSayiSyAmIti budhdhyA paryanuyogo dvijena kRtaH yAvacchabdAt 'duve bhavaM ' ti gRhyate dvau bhavAn iti ca dvitvAbhyupagame'hamekatvaviziSTasyArthasya dvitvavirodhena dvitvaM dUSayiSyAmoti budhdhyA paryanuyogo vihitaH atra bhagavAn syAdvAvapakSaM nikhiladoSagocarAtikrAntamavalamyottaramadAyi ( madAt)-eko'pyahaM, kathaM? dravyArthatayA jIvadravyasyaikatvAt na tu pradezArthatayA ( pra dezArthatayA) hyanekatvAt , mametyavAdInAmekatvopalaMbho na bAdhakaH, jJAnadarzanArthatayA kadAcit dvitvamapi na viruddhamityata uktaM dvAvapyaha, kiM caikasyApi svabhAvabhedenAnekadhAtvaM dRzyate, tathA hi-eko hi devadattAdipuruSa ekadaiva tattadapekSayA pitR. tvaputratvabhrAtRvyatvamAtulatvabhAgineyatvAdInanekAn svabhAvAn lbhte| 'tahA akkhae avvae nicce avaDhie Aya'tti yathA jIvadravyasyaikatvAdekastathA pradezArthatayA'saMkhyeyapradezatAmAzrityAkSayaH, sarvathA pradezAnAM kSayAbhAvAt , tathA'vyayaH kriyatAmapi vyayatvAbhAvAt , asaMkhyeyapradezatA hi na kadAcanApyapati / ato vyavasthitvAnnityatA'bhyupagame'pi na kazcidoSaH, ityevaM bhagavatA'bhihite tenApRSTe'pyAtmasvarUpe tadbodhArtha, vyavacchinnasaMzayaH saMjAtasamyaktvaH 'duvAlasavihaM sAvagadhamma paDivajjittA saTThANamuvagao somilamAhaNo' / [pR0 38 ] 'asAhudaMsaNeNaM' ti asAdhavaH-kudarzanino bhAgavatatApasAdayaH, taddarzanena sAdhUnAM ca-suzramaNAnAmadarzanena tatra teSAM dezAntaraviharaNenAdarzanataH ata e. boparyupAsanatastadabhAvAt , ato mithyAtvapudgalAstasya pravadhamAnatAM gatAH, samyaktvapudgalAzcApacIyamAnAsta evaibhiH kAraNamithyAtvaM gataH / taduktam -"maimeyA puvoggAhasaMsaggIe ya abhinivesaNaM / cauhA khalu micchattaM sAhUNaM For Private and Personal Use Only

Page #338
< 29 daMsaNeNa'havA || 1 ||" ato atra asAhudaMsaNeNaM ityuktam / ajjhatthira jAva' tti AdhyAtmikaH - AtmaviSayaH cintitaH smaraNarUpaH prArthitaH - laghumAzaMsitaH manogato - manasyeva vartate yo na bahiH prakAzitaH saGkalpo vikalpaH samutpannaH - prAdu* rbhUtaH, tamevAha - evamityAdi 'vayAiM ciNNAI' vratAni miyamAste ca zaucasaMtoSatapaHsvAdhyAyAdInAM praNidhAnAni vedAdhyayanAdi kRtaM ca tato mamedAnIM laukikadharmasthAnAcaraNayArAmAropaNaM kartuM zreyaH tena vRkSAropaNamiti, ata evAha - ' aMbArAme ya ityAdi / , - Cr Acharya Shri Kailassagarsuri Gyanmandir [ pR0 39 ] kallaM pAuppabhAyAe rayaNIe jalate sUriTa ityAdi vAcyam / mittanAimiyaga sambandhi pariyaNaM pi ya AmaMtittA viuleNaM asaNApANakhAimasAijheNa bhoyAvattA samANittA iti atra mitrANi suhRdaH jJatiyaH samAnajAtayaH nijakAH - pitRvyAdayaH saMbandhinaH- zvasuraputrAdayaH parijano dAsIdAsAdiH tamAmaMtrya vipulena bhojanAdinA bhojayitvA satkArayitvA vastrAdibhiH saMmAnayitvA guNotkIrtanataH jyeSThaputraM kuTumbe sthApayitvA'dhipatitvena gRhIta lohakaTAhAdyupakaraNAH / ' vANapattha' tti vane bhavA vAnI prasthAnaM prasthA-avasthitiH vAnI prasthA yeSAM te vAnaprasthAH athavA 'brahmacArI gRhasthazca vAnaprastho yatistathA / iti catvAro lokapratItA AzramAH eteSAM tRtIyAzramavartino vAnaprasthA: 'hotti yatti agnihotrikA: 'pottiya ' ti vastradhAriNaH koptiyA jannaI saduI ghAlaI huMbauTThA daMtukkhaliyA ummajjagA sammajjagA nimmajjagA saMpakkhAgA dakkhiNakulagA uttarakulagA saMkhadhammA kula dhammA miyaluddhayA hatthitAvasA uddaMDagA disApokkhiNo > For Private and Personal Use Only

Page #339
30 6 ummajjaga kulaga vAsiNo bilavAsiNo jalavAsiNo ruktramUliyA aMbubhakkhiNI vAyubhakkhiNo sevAlabhakkhiNo mUlAhArA kaMdA. dvArA tayAhArA pattAhArA puSkAhArA phalAhArA boyAhArA parisaDiya kaMdamUlatayapatta puNphaphalAhArA jalAbhiseyaka DhaNagAya yAvahiM paMcaggIvAvedi iMgAlasolliyaM kaMdusolliyaM / tatra 'kottiya ' ti bhUmizAyinaH, 'jannadda' tti yajJayAjinaH, ' laDDhai ' ti zrAddhAH ghAlai tti gRhItabhANDAH ' huMbauTTha' tti iMDikAzramaNAH, 'daMtukkhaliya ' ti phalabhojinaH tti unmajjamamAtreNa ye svAnti ti unmajjanasyaivAsakRtkaraNena ye snAnti, ' ti snAnArtham ye nimagnA eva kSaNaM tiSThanti, laga' tti mRttikAgharSaNapUrvakaM ye'Gga kSAlayanti, ci yairgaGgAdakSiNakula eva vastavyaM, uttarakulaga tti uktaviparItAH, saGghadhamma ti zaGkha dhyAtvA ye jemanti yadyanyaH ko'pi nAgacchati, kuladhamaga pti ye kule sthitvA zabdaM kRtvA bhuJjate, ' miyaluddhaya' tti pratItA eva, 'hatthitAvasa ' pti ye hastinaM mArayitvA tenaiva bahukAlaM bhojanato yApayanti, ' uddaMDaga 'tti UrdhvakRtadaNDA ye saMcaranti ' disApokkhiNo ' tti udakena dizaH prokSya ye phalapuSpAdi samucinvati, 'vakavAsiNo' ti valkalavAsasaH, 'bilabAsiNo' tti vyaktam, pAThAntare 'belavAsiNo' ti samudravelAvAsina: ' jalavAsiNo' ti ye jalaniSaNNA evAsate, zeSAH pratItAH navaraM, ' jalAbhiseyakaDhiNagAya ' ti ye snAtvA na bhuJjate snAtvA snAtvA pANDurIbhUtagAtrA iti vRddhAH kvacit 'jalAbhiseyakaDhiNagAyabhUya' tti dRzyate tatra jalAbhiSekakaThinagAtra bhUtAH jAtA ye te tathA, ' iMgAlasolliya' ti aGgArairiva pakvam, > , " " C 'sammajjaga ' nimmajjaga ' saMpakkhA'dakkhiNa 4

Page #340
'kaMdusolliyaM 'ti kandupakvamiveti / 'disAcakavAlaparNa tavokammeNaM' ti ekatra pAraNake pUrvasyAM dizi yAni phalAdIni tAnyAhRtya bhuGkte, dvitIye tu dakSiNasyAmityevaM dikcakravAlena tatra tapaHkarmaNi pAraNakakaraNaM tattapaHkarma dikcakravAlamucyate tena tapaHkarmaNeti / [pR. 40 ] 'vAgalavatthaniyatthe' tti valkalaM-valkaH tasyeda vAlkalaM tadvastraM nivasitaM yena sa vAlkalavastranivasitaH / 'uDae' tti uTaja:-tApasAzramagRham / 'kiDhiNa' tti vaMzamayastApasabhAjanavizeSaH tatazca tayoH sAMkAyikaMbhArodvahanayantraM kiDhiNasAMkAyikam / 'mahArAya' tti loka. pAlaH / 'patthANe patthiyaM ' prasthAne paralokasAdhanamArge prasthitaM-pravRttaM phalAcAharaNArtha, gamane vA pravRttam / somiladvijaRSim / -- dabme ya ' tti samUlAn 'kuseya' darbhAneva nirmulAn / -- pattAmoDa ca ' tti taruzAkhAmoTitapatrANi / * samihAu' tti, samidhaH kASThikAH, 'veI vaDDhei ' tti vedikAM devArcanasthAnaM vardhanI-bahukArikA tAM prayukte itivardhayati-pramArjayatItyarthaH / 'uvalevaNasamajjaNaM ' (ti) jalena saMmArjanaM bA zodhanam / 'dabbhakalasahatthagae' tti darbhAzca kalazakazca haste gatA yasya sa tathA, 'dabbhakalasA hatthagae 'tti kvacitpAThaH tatra darbheNa sahagato yaH kalazakaH sa hastagato yasya sa tathA / 'jalamajjaNaM' ti jalena bahiHzuddhimAtram / 'jalakIDaM 'ti dehazuddhAvapi jalemAbhiratim / 'jalAbhiseya' ti jalakSAlanam / 'Ayante' tti jalaspAt cokkhe'tti azucidravyApagamAt kimukta bhavati / 'paramabhU' tti 'devapiukayakajje' ti devAnAM pitA pakRta kArya jalAlidAnaM yena sa tathA / 'saraeNaM araNi For Private and Personal Use Only

Page #341
32 Acharya Shri Kailassagarsuri Gyanmandir mahei ' tti zarakeNa-nirmanthakApTena araNi-nirmanthanIya kASThaM madhnAti -gharSayati / 6 [ pR0 41 ] aggissa dAhiNe ityAdi sArdhazlokaH tadyathA zabdavarja, tatra ca ' sattaMgAI samAdadde 'tti saptAGgAni samAdadhAti - sannidhApayAti sakathaM 1 valkalaM 2 sthAnaM 3 zayyAbhANDaM 4 kamaNDaluM 5 daNDadAruM tathAtmAnamiti / tatra sakathaM - tatsamayaprasiddha upakaraNavizeSaH sthAnaM jyotiHsthAnam pAtrasthAnaM vA, zayyAbhANDaM zayyopakaraNaM, kamaNDaluH - kuNDikA daNDadAru-daNDakaH, AtmA pratItaH / caru sAhei 'tti caruH - bhAjanavizeSaH tatra pacyamAnaM dravyamapi carureva taM caru bAlamityarthaH sAdhayati - randhayati / ' baliM vahassadevaM kareha tti balinA vaizvAnaraM pUjayatItyarthaH / ' atihipUyaM kareha ' ti atitheH- Agantukasya pUjAM karotIti 'jAva gahA kaDucchrayataM biyabhAyaNaM gahAya disApokkhiyatAvasattam pavvaiya pratrajite'pi SaSThAditapaHkaraNena dizaH prekSitatvAdividhiM ca kRtvA pAraNAdikamAcaritavAn / idAnIM ca idaM mama zreyaH kartu tadevAha- > > [ pR0 42 ] ' jAva jalate sUrie ' dRSTAn abhASitAm ApRcchya, bahUni sabhvazatAni samanumAnya saMbhASya, gRhItanijabhANDopakaraNasyottaradigabhimukhaM gantuM mama yujyate iti saMprekSyate cetasi 'kaTThamuddAya muhaM vaMdhattA' yathA kASThaM kASThamayaH puttalako na bhASate evaM so'pi maunAbalambI jAtaH yadvA mukharandhrAcchAdakaM kASThakhaNDamubhayapArzvacchidradvayapreSitadavarakAnvitaM mukhabandhanaM kASThamudrA tayA mukhaM badhnAti / jalasthalAdIni sugamAni eteSu sthAneSu skhalitasya pratipratitasya vA na tata utthAtuM mama kalpate / mahAprasthAna For Private and Personal Use Only

Page #342
padaM ti maraNakAlabhAvi kartu tataH prasthitaH-kartumArabdhaH / 'puvvAvaraNhakAlasamayaMsi' tti pAzcAtyAparANhakAlasamayaH dinasya caturthapraharalakSaNaH / puvArattAvarattakAlasamayasi tti pUrvarAtro-rAtreH pUrvabhAgaH, apararAtro-rAtreH pazcimabhAgaH tallakSaNo yaH kAlasamayaH-kAlarUpasamayaH pta tathA tatra rAtrimadhyAhne (madhyarAtre) ityarthaH / antika-samIpaM, prAdurbhutaH / ita Urdhva savaM nigaliddhaM jAca nikkhevao tti / navaraM virAdhitasamyaktvaH / anAlocitApratIkAntaH / zukragrahadevatayA utpannaH // [pR046] vahuputtiyAdhyayane 'ukkhevaotti utkSepaH prAraMbhavAkyaM yathA-jaiNaM bhaMte samaNeNaM siddhigainAmadheyaM ThANaM saMpAviukAmeNaM taccavaggassa pupphiyANaM taiyajjhayaNassa ayamaDhe pannatte, cautthassa NaM ajjhayaNassa puphiyANaM ke ahe paNNate? [pR0 47 ] etamsa 'divyA deviDDhI puccha' tti, kiNhaM laddhA-kena hetunopArjitA ? kiNNA pattA-kena hetunA prAptA upArjitA satI prAptimupagatA? kiNNA' bhisamaNNAgaya tti prAptApi satIkena hetunA''bhimukhyenasAMgatyena ca upArjanasya ca pazcAdbhogyatAmupagateti / evaM pRSTa satyAha evaM khalu' ityAdi / vANArasyAM bhadranAmA sArthavAho'bhUt / 'aDDhe ityAdi aDaDhe dile vitta cicchiNNaviralabhavaNasayaNAsaNajANavAhaNAiNNe bahudhaNajAiAyayaNaAogapaogasaMpautte vicchaDDiyapaurabhattapANe bahudAsIdAsagomahisagavelakappabhUe bahujaNassa aparibhUe, sugamAnyetAni, / navaraM AtyaH-RddhayA paripUrNaH, dRptaH-darpavAn , vitto-vikhyAtaH / bhadrasArthavAhasya bhAryA subhadrA sukumAlA / 'vaMjha' tti apatyaphalApekSayA niSphalA, 'aviyAuri' tti prasavAnantaramapatyamaraNenApi phalato vandhyA For Private and Personal Use Only

Page #343
bhavati ata ucyate-'aviyAuritti avijananazIlA'patyA. nAm, ata pavAha-jAnukUparANAmeva mAtA-jananI jAnukUrparamAtA, etAnyeva zarIrAMzabhUtAni tasyAH stanau spRzanti nApatyamityarthaH athavA jAnukUrparANyevamAtrA paraprANAdisAhAyya samarthaH utsaGganivezanIyo vA parikaro yasyAH na putralakSaNaH sa jAnukUrparamAtraH / 'imeyArUce' tti ihaiva dRzyaM " ayameyArUve ajjasthie ciMtara patthie maNogae saMkappe samu. ppajjitthA" tatrAyaM etadrUpaH AdhyAtmikaH-AtmAzritaH cintitaH-smaraNarUpaH manogato-manovikArarUpaH saMkalpo-vikalpaH samutpannaH / 'dhannAo NaM tAo' ityAdi dhanyAdhanamarhanti lapsyante vA yAstA dhanyAH iti yAsAmityape. kSayA, ambAH-striyaH puNyAH-pavitrAH kRtapuNyAH-kRtasukRtAH kRtArthAH-kRtaprayojanAH kRtalakSaNA:-saphalIkRtalakSaNAH / 'suladdhe NaM tAsiM ammagANaM maNuyajammajIviyaphale' sulabdhaM ca tAsAM manujajanmajIvitaphalaM ca / 'jAsiM 'ti yAsAM manye iti vitarkArthI nipAtaH / nijakukSisaMbhUtAni DimbharUpANItyarthaH / stana dugdhe lubdhAni yAni tAni tathA / madhurAH samullApA yeSAM tAni tathA / manmanam-avyaktamISallalitaM prajalpitaM yeSAM tAni tathA / stanamUlAt kakSAdezabhAgamabhisaranti mugdhakAni-avyaktavijJAnAni bhavanti / paNhayanti-dugdhaM pibanti / punarapi komalakamalopabhAbhyAM hastAbhyAM gRhItvA utsaGge nivezitAni santi / dadati samullApakAn , punaH punaH maJjulaprabhaNitAn maJjulaM-madhuraM prabhaNitaM-bhaNitiryeSu te tathA tAn , iha sumadhurAnityabhidhAya yanmaz2ulaprabhaNitAnItyuktaM tatpunaruktamapi na duSTaM saMbhramabha. NitatvAdasyeti / etto' tti vibhaktipariNAmAdeSAm-uktavizeSaNavatAM DimbhAnAM madhyAdekataramapi-anyataravizeSaNamapi For Private and Personal Use Only

Page #344
DimbhaM na prAptA ityupahatamanaHsaGkalpA bhUmigatadRSTikA karatalaparyastitamukhI dhyAyati / athAnantaraM yatsaMpannaM tadAha-'te NaM kAle Na' mityAdi / [pR048] gRheSu samudAna-bhikSATanaM gRhasamudAnaM bhairaM, tanimittamaTanam / sAdhvIsaMghATako bhadrasAthavAhagRhamanupraviSTaH / tanAryA cetasi cintitaktI ( evaM vayAsI) yathA-vipulAnsamRddhAn bhogAn bhogabhogAn-atizayavataH zabdAdIn upa. bhuJjAnA viharAmi-tiSThAmi kevalaM tathApi DimbhAdikaM na prajanye-na janitavatI ahaM, kevalaM tA eva striyo dhanyA yAsAM putrAdi saMpadyata iti khedaparAyaNA 'havati'('haM varte ) / tadatrArthe yUyaM kimapi jAnove na veti ? yadviSaye parikSAnaM saMbhAvayati tadeva vidyAmantraprayogAdikaM vaktumAha / kevaliprajJaptadharmazca" jIvadayasaccavayaNaM, paradhaNaparivajaNaM susIlaM ca / khaMtI paMciMdiyaniggaho ya dhammassa mUlAI // 1 // " ityAdiH / evameyaM ti evametaditi sAdhvIvacane pratyA (tyayA)viSkaraNam / etadeva sphuTayati-tahameyaM bhaMte / ' tathaivaitadyathA bhagavatyaH pratipAdayanti yadetadyUyaM vadatha tathaivaitat / 'avitahameyaMti satyametadityarthaH / 'asaMdiddhameya'ti saMdehavarjitametat / etAnyekArthAnyatyAdarapradarzanAyoktAni satyo'yamoM yathaM vadatha ityuktvA vadante-vAgbhiH stauti, namasthati kAyena praNamati caMdittA namasittA sAvagadhamma paDighajai devagurudharmapratipattiM kurute / / yathAsukhaM devAnupriye ! atrArtha mA prativandha-pratighAtarUpaM pramAdaM mA kRthAH / [ pR0 50 ] AghavaNAhitti AkhyApanAbhizca sAmAnyataH pratipAdanaH / 'paNNavaNAhi yatti prajJApanAbhizca-vizeSataH For Private and Personal Use Only

Page #345
kathanaiH / saNNavaNAhi yatti saMjJApanAbhizca saMbodhanAbhiH 'viNNavaNAhi yatti vijJApanAbhizva-vijJaptikAbhizca sapraNayaprArthalaH / cakArAH samuccayArthAH / 'Avittae'tti AkhyAtuM vA prajJApayituM vA saMjJApayituM vA vijJApayituM vA na zaknotIti prakramaH subhadrA bhAryA bratagrahaNAnniSedhayituM 'tAhe' iti tadA 'akAmae ceva' anicchanneva sArthavAho niSkramaNaM-vratagrahaNotsavaM anumanitavAn (anumatavAn) iti! kiMbahunA? muMDA avittA agArAo aNamAriyaM pabbai tti / ita Urdhva sugamam / [ pR053 ] 'jAya pADiyakkaM uvassaya ti suvratArthiko. pAzrayAt pRthak vibhinnamupAzrayaM pratipadya vicarati--Aste / 'thajAhiM aNohaTTiya' tti yo balAddhastAdau gRhItvA pravartamAnaM nivArayati so'paTTikaH tadabhAvAdanapaghaTTikA, anivAritAniSedhakarahitA, ata eva svacchandamatikA / jJAnAdonAM pAkheM tiSThatIti pArzvasthA ityAdi supratItam / ___'uvatthANiyaM kareiti upasthAnaM-pratyAsattigamanaM tatra prekSaNakakaraNAya yadA vidhatte / [pR0 64 ] 'divvaM deviDiti devaddhiH-parivArAdisaMpat, devadyutiH-zarIrAbharaNAdInAM dIptiyogaH, devAnubhAgaH-adbhutavaikriyazarIrAdizaktiyogaH, tadetatsarva darzayati-vinayapariNayametati vinakA pariNatamAtropabhogeSu ata eva yauvanodgamamanumAtA / 'rUveNa yatti rUpam-AkRtiH yauvanaM-tAruNyaM lAvaNyaM ceha spRhaNIyatA cakArAt guNagrahaH zuNAzca mRdutvaudAryAdayaH, etairutkRSTA-utkarSavatI zeSastrIbhyaH, ata eva utkRSTamanoharazarorA cApi bhaviSyati / 'vinnayapariNayamittaM paDikuvieNaM sukkeNaM ti pratikUjitaM-pratibhASitaM yat zuklaM For Private and Personal Use Only

Page #346
37 dravyaM tena kRtvA prabhUtamapi vAJchitaM deyadravyaM dattvA prabhUtAbharaNAdibhUSitaM kRtvA'nukUlena vinayena priyabhASaNatayA bhavadyogyeyamityAdinA iTThA iTThA ' 'vallabhA'' kaMtA ' kamanIyatvAt 'priyA' sadA premaviSayatvAt ' maNuNNA' suMdaratvAt evaM 'saMmayA aNumayA' ityAdi dRzyam / AbharaNakaraNDakasamAnopAdeyatvAdinA / telakelA saurASTraprasiddho mRnmayastailasya bhAjanavizeSaH, sa ca bhaGgabhayAlloThanabhayAcca suSThu saMgopyate evaM sA'pi tathocyate / 'celapeDA iveti vastrama apevetyarthaH / 'rayaNakaraMDaga' iti indranIlAdiratnAzrayaH susaMrakSitaH susaMgopitazca kriyate / [ pR0 55 ] 'juyalagaM' dArakadArikAdirUpaM prajanitavatI / putrakaiH putrikAbhizca varSadazakAdipramANataH kumArakumArikAdivyapadezabhAktvaM DimbhaDimbhikAzca laghutaratayA procyante / apyeke kecana 'paraMgaNehiM'ti nRtyadbhiH / 'parakkamamANehi 'ti ullalayadbhiH / ' pakkholaNayahiM ti praskhaladbhiH / hasadbhiH, ruSadbhiH, 'ukkrUvamANehiM ti bRhacchabdaiH pUtkurvadbhiH / puvvaDa ( dubbala) tti durbalA | 'puvarattAvarattakAlasamayaMsi'tti pUrvarAzrazcAsAvapararAtrazceti pUrvarAtrApararAtraH sa eva kAlasamayaH kAlavizeSastasmin rAtreH pazcime bhAga ityarthaH athametadrUpaH AdhyAtmikaH - AtmAzritaH, cintitaH smaraNarUpaH prArthitaHabhilASarUpaH manovikArarUpaH saMkalpo vikalpaH samutpannaH / iha granthe prathamavargo dazAdhyayanAtmakaH, nirayApalikAkhyanAmakaH / dvitIyavagoM dazAdhyayanAtmakaH, tatra ca kalpAvartasikA ityAkhyA adhyayanAnAm tRtIyavargo'pi dazAdhyayanAtmakaH, puSpikAzabdAbhidheyAni ca tAnyadhyayanAni, tatrAdye candrajyoti kendravatavyatA 1 / dvitIyAdhyayane sUryavaktavyatA For Private and Personal Use Only

Page #347
38 Acharya Shri Kailassagarsuri Gyanmandir 2 / tRtoye zukramahAgrahavaktavyatA 3 / caturthAdhyayane bahuputrikAdevIvaktavyatA / paJcame'dhyayane pUrNabhadravaktavyatA 5 / SaSThe mANibhadra devavaktavyatA 6 / saptame prAgbhavikacandanAnagayIM dattanAmakadevasya dvisAgaropamasthitikasya vaktavyatA 7 / aSTame zivagRhapati (teH) mithilAvAstavyasya devatvenotpannasya dvisAgaropamasthitikasya vaktavyatA 8 | navame hastinApuravAstavyasya dvisAgaropamAyuSkatayotpannasya devasya balanAmakasya vaktavyatA 9 / dazamAdhyayane'NADhiyagRhapateH kAkandInagarIvAstavyasya dvisAgaropamAyuSkatayotpannasya devasya vaktavyatA 20 / iti tRtIyavargAdhyayanAni // 3 // // puSkaculA // 4 // [ pR0 61-65 ] caturthavarge'pi dazAdhyayanAtmakaH zrIhrIdhRtikIrtibuddhilakSmIilAdevI surAdevIrasadevIgandhadevItivaktavyatApratibaddhAdhyayananAmakaH / tatra zrIdevI saudharsakalpotpannA bhagavato mahAvIrasya nATyavidhiM dArakavikurvaNayA pradarya svasthAnaM jagAma / prAgbhave rAjagRhe sudarzanagRhapateH priyAyA bhAryAyA aGgajA bhUtAnAmnI abhavat na kenApi pariNItA / patitaputastano jAtA / vara ( pakkhejjiyA) parivajjiyA' varapitRprakheditA bhartrA'pariNItA'bhUt / sugamaM sarve yAvaccaturthavargasamAptiH // // vahniA // 5 // [ pR0 66-73 ] paJcamavaga vahridazAbhidhAne dvAdazAdhyayanAni prazaptAni nisaDhe ityAdIni / prAyaH sarve'pi sugamaH paJcamavargaH, navaraM 'cirAIe'tti ciraH - cirakAla Adinivezo yasya taccirAdikam / mahayA himavaMta malayamaMdamahiMdasAre' For Private and Personal Use Only

Page #348
ityAdi dazyam, tatra mahAhimavadAdayaH parvatAstadvatsAra. pradhAno yaH / nagaranigamasiDiseNAvaisatthavAhapabhitio jiNaM bhagavaMtaM caMdai / tadanu nandanavane udyAne bhagavAn samavasRtaH / 'bAyAlIsaM bhattAiti dinAni 21 parihatyAnazanayA / 'nisaDhe tAo devalogAo AukheNati AyurdalikanirjaraNena, 'bhavakkheNaMti devabhavanivandhanabhUtakarmaNAM gatyAdInau nirjaraNena, sthitikSayeNa-AyuHkarmaNaH sthiteveMdanena, 'anaMtaraM cayaM caittatti devabhava sambandhinaM cayaM-zarIraM tyaktvA, yadvA cyavanaM kRtvA kya yAsyati ? gato'pi kvotpastyate ? sijjhihii' setsyati niSThitArthatayA, bhotsyate kevalAloMkena, mokSyate sakalakamIzaiH, parinirvAsyati svastho bhaviSyati sakalakarmakRtavikAravirahitayA, tAtparyArthamAhasarvaduHkhAnAmantaM kariSyati // ____ iti zrIcandra riyiracitaM nirayAvalikAzrutaskandhavivaraNaM samAptamiti / zrorastu // granthAnam 600 // For Private and Personal Use Only

Page #349
/ prAkRtagranthamAlA / / 1. 37ra Teqerit and UTCAIETEETTT with Abhayadeva's Commentary, English Trans. lation, Glossary, Appendices, Notes, and Introduction by M. C. Modi. M. A. LL, B. Full-Cloth Rs. 3-0-0, Paper 2-4-0. 2. FATETET of thgEF[First Two Chapters] Vol I. a famous Jain Romance; with Glossary, Notes, Introduction, and Sanskrit Tippani; Vol II. Translation, and supplement with Notes, both sold together, by M. C. Modi. M. A. LL. B. Cloth Rs. 4-8-0 Paper. Rs. 3-8-0 3. Man of an unknown author with Sanskrit Chahya, Notes, Introduction and English translation, by V. 1. Shah M. A. Professor of Ardhamagadhi, M. T. B. College, Surat. Rs, 1-0-0. 4. nirayAvaliyAo [The last five Upanges of the Jain Canon ] with Introduction, Notes, Transla'ion, and glossary by A. S. Gopani M. A. & V. J. Chokshi B. A. (Hons.] Cloth Rs. 3-12-0 with Sanskrit Tika; Paper Rs. 3-0-0 Gurjar Granthratna Karyalaya Gandhi Road : AHMEDABAD. For Private and Personal Use Only

Page #350
GLOSSARY [ All important roots and words are noted in this glossary ignoring only those words which an average student can understand very easily. The roots are marked with this (v) sign so that the stndent can easily differentiate them from nouns etc. at a mere glance. The figure at the end of each word denotes the page on which the word first occurs. The brackets after the Prakrit words contain their corresponding Sanskrit equivalents. ] [ Bifat ] 55, much, 1 in spite of one's desire excesive. or wish. fia (31ferm] 73, more. W ST*H (37[+ ] 24, to TEST (31faaa] 62, Exce cross. llence. Bere [811+] 66, to 27TH24 [ B#147 ] 50, be abused. without desire or wish. te [ 317+***] 56, to Tlfheit (er ar far) 13. | cry. For Private and Personal Use Only

Page #351
Glossary akkhiva [A+kSipU] 20, to | acce [artha ] 67, to ___ snatch away. __worship. agAravAsa [ agAravAsa ] 54, accharagaNa [apsarAgaNa] 66, living in a house, liv- a band of celestial ing as a householder. nymphs. agga [agra] 15, end. ajja [Arya ] 3, noble, aggaliyA [ apra+aGgalikA ] good. 15. the tip of the ajjaga [Aryaka] 21, grandfinger. father. aggi [bhami ] 38, fire, ajjA [AryA) 47, a Jain sacred fire. nun. Aggihotta [agnihotra ] 43, ajjhatthiya [ AdhyAtmika ] 5, sacred fire. aGga [aGga] 25, name of a thought (in the mind). country; 31, any one ajjhayaNa [adhyayana ] 4,chaof the first eleven out pter, (Subdivision of of the 45 Sacred Books a book ). or Agamas of the Jains, ajjJovavanna [adhyupapanna ] 51, aGgaI [ aGgajit ] 35. name attracted. of a layman. * aJja [aJja] 51, to apply aGgapaDiyAriyA [ aGgaparicA. collyrium in the eyes. rikA] 9, an attendent akSaNa [aJjana]51, collyrium. __maid. aGgaliyA [ aGgalikA ] 15, aJjali [aJjali] 1, foldedfinger. hands. maJcanta [atyanta] 17,greatly. aTTa [Ata] 13, distreated. accua [acyuta] 33, name aTThaartha] 3,matter,subject. of the twelfth heaven aTThasa [ aSTaka ] 15, in of the Jains. eights. For Private and Personal Use Only

Page #352
ted. Glossary aDhatIlA [ aSTatrisat ] 33, | aNiJcajAgariyA [anityajAgathirty-eight. rikA] 41, keeping a ahama [aSTam ] 31, three vigil for thinking over days' fast : a fast in the momentariness of which eight meals are the world and body. cut off. aNivAriya[anivArita ]53, aTThasaya [aSTazat ] 46, one nnprevented,unobstruchundred and eight. aTThArasa [aSTAyazan ] 57, Eighteen. aNugamma [anu+gam ] 55,to aTThArasavaMka [aSTAdazavakra] 27, be tollowed. . a necklace curved at aNugiNha [anu+praha] 21, 18 points. __ to favour. 1 aDa [a] 49, to wander. aNujANa [anu+jJA] 40, to aDa [ADhaya] 37, rich. allow, to permit. aNupatta [anuprApta] 54, attaaNagAra [anagAra] 3, a ined. houseless (monk). aNupaviTTha [anupravaSTi ] 9, aNaGgaseNA [anaGgasenA] 67, name of a courtezan. entered. aNariha [anarha ] 10, un aNupuvveNaM [anupUrveNa] 14, in worthy, unfit. regular order, in due aNasaNA [anasanA] 32, fast. course. aNADhia [anAhata] 34, name aNumANaya [anu+mAnayU]42, of a person, name of to take leave, to ask the tenth ehapter of far. pupphiyA. aNurAga [anurAga] 17, love, aNikkhikta [anikSipta] 31, affection. without break. | aNuliha [anu+likha ] 66, For Private and Personal Use Only

Page #353
Gilosra By to search; to touch | antara [antara] 16, oppor... (Pres. P. aNulihanta). tune moments. 64, in. tervening region, space. aNuvvaa [aNuvrata] 44, minor antarAvAsa [antarAvAsa] 26, vow of the Jains. The breaks in the journey, minor vows are same halts. as the Five Mahavratas antariya [antarita] 28, disbut observed in a less tanced. stringent (aNu) form. antiya [antika] 6, near, aNega [aneka] 19, many. from. ANovANaha [anupAnaha] 73, anteura [antaHpura] 6, apartwithout shoes. ment for ladies. aNohaTTiyA anapadhahitA] 53, antevAsI [antevAsin ] 3, a pupil or disciple. uncontrolled. andolAve [AndoyayU] 19, atihi [ atithi ] 38, a to swing. guest. annamana [anyonya] 12, each attaa [Atmaja] 5, a son. other. aduttaraM athotaram ] 25. then. annayA [anyadA] 5, once. adUra [ adUra ] 3, not far apasthiya [aprArthita] 17, (a away. thing ) which is not addha ardha] 20, half. sought by any body. adbhuTTa [ardhacaturtha] 67, three appa [alpa] 6, a few, a little. and a half. appakappiya [Atmakalpika] 12, jantakara [antakara] 14, put. belonging to oneself ting and en to. in one's own possission. antagamaNa [ antagabhana ] 10, appavasA [ AtmavazA ] 52, fulfilment. master of oneself. For Private and Personal Use Only

Page #354
Glossary appasoa [alpazoka] 18, one | abhigiNha [abhi+pra ] 39, whose griet is abated. to take a vow. appiNa [ arpaya ] 24, to abhiggiha [abhipraha] 39, a offer. vow. appegaDaya [ api+ekakika ] 11, / abhinissAve [abhi+nis+ some. srAvayU.] 15, to dripple. apphunna [ ApUrNa ] (dezI) 7, overpowered, over abhibhUa [ abhibhUta ] 15, overcome. come. abhaGgaNa [abhyaGgana] 51, be abhimuha [abhimukha] 6, facsmearing the body with ing, towards, standing oil. in front. - abbhaGge [abhi+aJ]51, to abhiruia [ abhirucita] 57, besmear with oil. liked, abhahiya [ amyadhikana ]36, abhisaramANaga [abhisaramANaka) 47. nestling. excess, anbhintara [abhyantara] 31, in abhiseya [abhiSeka] +1, coroside. nation. anbhintara [ Abhyantarika ] 12, abhvazAla [ AmrazAla ] 38, inner. name of a grove, abhaya [abhaya] 8, name of ambArAma [Ama+ArAma] 38. the son of king seNiya a grove of mangoes. * by queen nandA. ammayA [ambA] 9, mother. abhikkhaNe [abhIkSaNam ] 15, ammaMtAo [mAtApitarau, ambaoften. tAto] 62, parents. abhigamaNa [ abhigaNana ] 35, . ammApii [ ambA+pitR ] 31, going. parents. For Private and Personal Use Only

Page #355
6 Glossary ammApiyara [ambA+patR] 15, | asaMkhejja [asaMkheya ] 53, parents. innumerable. arahA [arhat] 35, revered. asaMdiddha [asaMdigdha] 7, free ariha (arha] 10, worthy of. from doubt; alaMkAra [ alaMkAra ] 9, or. asaMvidia [asaMvidita] 21, nament. without knowing. alaMkiya [alaMkRta] 6, decked asAhuyasaNa asAdhudarzana] 38, adorned. wrong faith. aliyamucchiyA [ alIkamUrchA .] asi [asi[ 28, sword. 12, feigned faint. asubha [azubha] 8, bad, evil. alla [Ardra] 12, wet, fresh. ahAchanda yathAchanda] 53. selfavadAra [ apadvAra ] 24, a willed. side door. ahApaDirUva [yathApratirUpa] 3, avaloyaNa [avalokana ] 12, appropriate, suitable. looking. ahAsuhaM [yathAsukhama ] 49, as avasa [avaza] 13, helpless. would please you. abasaTTa [avaza+arta ] 13, ahijja [adhi+6] 39, to distressed by helpless- study. ahINa [ahIna] 73,deficiavasavasa [avazavaza' 13.over- ent. powered by helpless- ahIya [adhIta] 38, studied. ness. ahuNovavanna [adhunA+upapanna ] avitaha [ avitatha ] 7, not 36. just born. false, true. ahe [aghas ] 12, downaviyAurI [avijanayantI] 47, ___wards. not giving birth to a aMsogaa [aMsa+Agata ] 28, child, barren. placed on shoulders. mess. For Private and Personal Use Only

Page #356
Glossary Aigara [Adikara] 36, the ! abhioga [ Abhiyoga ] 35, first propounder of a | one who is employed, doctrine, a tIrtha kara. . a servent. AiaM [Adika] 32, first, AbhUa [AbhUta] 17. born, having as first. WAbhoga [A+bhoga] 25, to Auha [Ayudha] 28, weapon. penitrate. Aosa [ Akuza ] 14. to Amusa [A+mRza] 15; to abuse. suck. AosaNA [AkrozanA] 14, Aya [Aya] 10, ways and abuse. mea is. Agaa [ Agata] 7, come, Ayanta [AcAnta] 40, one arrived. who sips water as a Aghava [ A+khyA ] 50, to part of some holy rite. tell. Ayaya [A yata] 7. stretched. AghavaNa [AkhyAna] 50, ex AyayaNa [Ayatana] 59. place, planation. seat. 'ADhA [A+] 10, to Ayariya [ AcArya ] 69, a _teacher. respect, to like. to take AyAe [AdAya] 18, hanotice of. ving taken. ANA [AjJA] 6, order, AyANa [AdAna) 49. possecommand. sion, articles possessed. ANuputveNa [AnupUryeNa] 15, AyAma [AyAma 68, length.. in due course. V AyAve [ A+ta gyU] 40. ApucchaNA [ ApRcchA ] 3, to practise penance. . asking permission. AyAhiNa [ AdakSiNa ] 51, AbharaNa [AbharaNa] 6, orna. from the right-hand ment. side. For Private and Personal Use Only

Page #357
Glossary Arasa [A+ras] 15, to/ Ahevazca [Adhipatya ] 67, cry. mastership. ArAma [ArAma] 31,a grove, Viccha [ ] 13. to desire, a garden. to wish. AvAhaa [ ArAdhaka] 6, one iTTa [iSTa] 10. agreeable, who obeys or follows. pleasant. Alitta [AdIpta] 51, bur iDrA [Rddhi] 18. pomp, ning. indiya [indriya] 36. sense, Aloiya [Alocita ] 32, organ. confessed. iriyA [I-]47. movement. - Aloe [bhA+locam ] 52,, Isara [ Izvara] 8, a rich to confess. person. mAsa [azva] 5, a horse. u [tu] 4, an expletive. Asattha [Azvasta] 7, conso uu [Rtu] 69, season. led, comforted. ukuruDiyA [ utkarikA ] 14. Asama [bhAzrama] 42, hermi _dunghill. tage. ukkiha [ utkRSTa ] 28, high Asaya [Asya] 15, mouth. pitcherl. 54, best, fine. 1 AsAe [ A+svAdaya ] 9, Vukava [ ud+ku] 55, to to taste. talk aloud. Asurutta [ Azu+rupta (ruSTa)] ukosa [utkRSTa] 32, high, easily irritable. snperior. * AhAre [A+hAsyU] 41, uggaha [avagraha] 3, place of to take food. abode for a Jain monk. -AhiNDa [ A+hiND ] 48, uccAra [ uccAra ] 47, ex. to wander cretion. Ahvaya [AhUta] 38,brought, .uccAre [uccAray ] 44, to called. utter, For Private and Personal Use Only

Page #358
Glossary uccAvaya [uccAvaca] 15, high | uddAle [ ud+dAlay ] 21, and low. . . / to take away. ucchaGga [utsaGga] 47, lap. ..'uddisa [ud+diza] 49, ujjAla [ud+jvAlay ] 41. to enunciate to blaze up. udhdaMsa [ud +dhvaMsaya] 14, to 'ujya [ujjh ] 14, to threaten. abandon. ucdasaNA [uddhvaMsanA] 32. 14, ujjhAce [ujjhAyayU ] 14, threateping. to cause to abondon. uppattiyA [autpattikI] 10, uTThA [ud+sthA] 7, to stand born, natural. up. umpi [upari] 12. up. uDA [uTaja] 40, hut. ubbhara [ udbhara] 66, prosuI [Urdhvam ] 19, above, perous. upwards. umbara[udumpara]44.a fig tree. uDDajANU [urdhvajAnu] 3, with ummajjaga [unmajaka] 39, a diver. the knees up. ummukka [ unmuka] 54, left uttara [uttara] - 41, north. come out. uttarakUla [uttarakUla ] 39, . ummuya [ava+muc] 64, to a sect of ascetics who remove, to take away. always reside on the uyara [udara] 9, a belly. left bank. ura [uras ] 52, chest. uttarapurasthima [ uttarapaurastya] urAla [udAra] 69, grand, 66, north-east. V uvakkha Da [upaskR] 69, to uttANaya (uttAnaka] 12, ly. prepare. ing on the back. uvagaraNa [upakaraNa] 18, uddaNDa [uddaNDa] 39, an asce. articles of the house. tic carrying a big staff. ____hold. For Private and Personal Use Only

Page #359
10 Glossary uvaGga [upAGga] 3, a group of uvassaa [upAzraya] 50, the works, twele in num. residence or abode for ber, of the Jain Canon. monks or nuns. ulitta [upalipta] 55, be- uvahANa [ upaghAna] 45, pesmeared. nance. uvalevaNa [upalepana] 40, be uvAgaccha [upa+A+gam 16, mearing. to approach. uvasaMpajja [ upa+sam+pad ] uvAya [upAya]10.a remedy. 21, to resort to, take uvvaTTaNa [udvartana] 51, besshelter, mearing the body. uvaTThava [upa+sthApay ] 5, to 'uvaTTe [ udvartaya ] 51, to besmear the body with bring ( Absolitive scented paste. uvaTThavittA. uviha [ udvah ] 19, to uvaTThANasAlA [ upasthAnazAlA ] _t up. 6, an anti-chamber, usu [haSu] 7, an arrow. a waiting chamber. UrU (uru] 52, a thigh. uvaNe [ upa+nI] 12, to Usaa [utsava] 16, joy. offer Usia [ucchita] 35, high. uvatthANiyaNa [upasthAnikA]53, egao [e tasa] 25, in one, wating, attendence. together. uvavAiyA [aupapAtikI] 36, egAhacvaM [ ekAhatya] 7, fit a hall in the heavenly to be killed with one regions where gods blow. take birth. ejjamANa [ A+yat ] 7, cor uvavea (peta] 66, with. __ming. 1 uvasome [upa+zobhaya] 38, | esaNA [eSaNA] 47, begging to look charming. | food. For Private and Personal Use Only

Page #360
Glossary 11 ogAha [ava+gAha ] 40, to | kaha [kati] 4, how many.. plunge, to bathe. kakkhadesa [ kakSadeza] 47, ogAhaNA [ avagAhanA ] 53, | arm-pit. dimension. kaTTa [kRtvA] 5, having done ogijjamANa [avagIyamAna] 69, being amused with ___or thought. music. kaTTha [kASTha] 40. wood. 'ogiNha [ava+prah] 3, to ! kaTTamuddA kASThamudrA] 42, a. ask for, to beg. ___wooden seal. otiNNa [avatIrNa ] 31, kaDa kRta] 8, done. arrived. kaDaga [kaTaka]66. a slope or 1 omuya [ava+muca ] 51, to side of a river or remove, to take away. a mountain. oyAa [ava+yAta] 5, come ! kaDAha [kaTAha] 39, a frying met in. pan. orAla [udAra] 10, great. kaDI [kaTI, 52, waist olugga [ abarugNa ] 9, di- kaDucchuya? 39, an iron seased. ladl. osanna [avasanna ] 53, de kaDhiNa [kaThina] 4), hard. graded. kaNIyasa [ kanIyas ] 19, osaha [auSadha] 48, medi- younger. cament. kaNNa [karNa] 49, ear. osaria [ utsArita ] 28, kaNNAyaya [karNAyata]7.stretchraised up, stretched. ed to the ear. ohaya [avahata] 5,depressed. kadama kardama] 28, mud. ohi [avadhi] 35, a kind kanta [kAnna] 10, pleasant,. of super physical charming. knowledge. kanda [krand] 18, to cry.. For Private and Personal Use Only

Page #361
12 Glossary Fire [*6] 40, bulb of a plant. que ( 72 ] 31, to be proper or fit. 769 [tica] 28, like, cafurahier [ parut ferfota ] 12, cut into pieces and finer pieces. effet (4872] 8, trunk of the body. HUEZ [705g ] 41, & gourd. MfFHZ [61f8467] 10, acqui red by practice. of [ ] 6, done, per. formed. PITE [Gifaa] 5, a while. EUR [8] 8, to do. TUET [205 ] 54, a box, as (Tes] 9, a palm. Van (Fra) 7, to cause to do. [65] 28, souud, din, noise. #fag [#f932] 38, a kind of fruit. Fort (791] 5, talk, news, w (477) 31, to tell. ATT (+18] 65, a crow. ATT [12] 48, body. FITOT (F517Ot] 9, cause, reason. For [Fres] 7, death. FTESATE (FEATE ] 8. the time (lit; the month ) of death. FIST [ Hier ] 40, play, sport. F#foor [#f77] 41, a frame of bamboo plant used as a pan of the ba. lance. fafcure ITT? 41, an appliance consisting of a bamboo bar, at either end of which are sus. pended frames to carry load (Gujarati $123). faut [ 316UT ] 38, dark green, foreta (F6U19H18] 38, appearing dark-green. For Private and Personal Use Only

Page #362
19) Glossary kIlAvaNa [kIDana] 19, sport, | after the manner of * play. | (pApANamayayantra). kIlAve [krIDam | 19, to | kUra [kUra ] 55, cooked amuse, to play with. rice. kukuDa [kukuTa] 15, a cock: | kUlaSama [kUlamA] 39, a class kucchi [kukSi] 47, a belly. of ascetics who, standkuTumba [kuTumba] 5, family. ing on the bank of a kuTumbajAgariyA [ kuTumbajAga. river, cry aloud and rikA] 5, keeping awake then take their food. for domestic affairs. kva [ku] 55, to speak kuntagga [kuntApra] 24, the aloud. point of a spear. kerisa [kIdRza] 8, of what kumAra [ka+mAra] 17, a bad sort. way of death. kevaiya, [ kaivatika ] 36, how kumbha [ kumbha ] 19, temple ___much. of an elephant. kevalakappa [ kevalakalpa ] 35, kula [kula] 14, family. 66, __ full, complete, whole. group. kevali [kevalin ] 49, one kulattha [kulatya, kulastha] 37, who has attained Om. family men, a kind of niscience or Keval corn. Knowledge. kusa [kuza] 40, a kind of kesaloa [kezaloca] 73, plucksacrificial grass. _ing out the hair. kusIla [kuzIla ] 53, person koila [kokila] 66, cuckoo. of rad character. koca [krozca 66, a kind kUDAgAra [kUTAgAra] 35, a big of bird. bouse on a summit. koDAgAra [koSThAgAra] 16, a kaDAhacca [kUTAhatya] 7, killing ' store-house. For Private and Personal Use Only

Page #363
Glossary 14 koDI [koTI] 5, a crore. kombiya [ kauTumbika ] 5, belonging to the house or family. eftaugfte [digfany6q] 5, a family member engaged as a servant. kottiya ! 39, [ bhUmizAyIti TippaNam ] an ascetic sleeping on the ground. koppara [ kUrpara] 47, elbow. kosa [koza ] 16, treasure. khajjaga [ khAdyaka ] 55, eatable, sweets, [ 5, part, portion. afosufagur (afozafagin] 37. without a pupil [] 19.a shoulder. khandhAvAra [ skandhAvAra ] 24, a camp of the army. khAima [ khAdya ] 39, eatable. faer [fa]52, to cen sure. khujjo [ kubjA ] humpbacked. khela [ zleSma] 47, cough. Acharya Shri Kailassagarsuri Gyanmandir khelaNaga [krIDanaka] 52, a toy. gaGgAkUla [ gaGagAkUla ] 39, A. class of ascetics residing on the banks of the Ganges. [A] 5, to go. gaDDA [garta ] 42, a ditch, a pit. gaNa [ gaNa ] 62, a band of followers. gaNarAya [ gaNarAjan] 26, chiefs forming a confederation. gaNiyA [ gaNikA ]67, a cour tesan. gandha [ gandha] 9, scented powder or paste. gandhahatthi [gandhahastin ] 19, a class of superior kiud of elephants, a scentelephant. gabbha [ garbha] 13, child the womb. For Private and Personal Use Only in gaya [ gaja ] 28, an elephant. gayaNayala [ gaganatala ] 66, Sky.

Page #364
Glossary 15 TE Core , to ad- | monish. Toe ( 176504 ] 5, an arrangement of the army in the shape of TTT (eagle). WTC (] 13, to drop. Notae (sau) 51. to search. TEU SEUI] 5, receiving. THAUST (974*02*] 73. wicked people of the village. Te [119] 39, body. Dom [orrasen ] 13, to drop, to eject. TTOSUT [Jirsa] 13, abort TT (T) 31, protected, observed, 48, restrained. Tu [gfa] 48, restraint, control. IFA (TFH) 66; a thicket, a bush. Te fotot [ 1637 ] 17, clederly person, revered father. itfasst [ulaa] 72, name of a celestial palace. ET37 [a] 41, Ghee. GUET (FO2T) 35, a bell. TETETT (Tanga) 48, number of houses in successive order. FT (araa] 7, killed. 3 [=185%] 9, a place where four roads meet, 37 (apa) 31, a oneday fast, a fast in which four meals (one on the previous day, two on the fasting day, and one on the succeeding day) are cut off. VIIE (agca] 3, a square, well-developed. ing. TETTE ( Teufa ] 35, a householder. forza [2754] 69, summer. Toe (JE] 66, a cluster. Tra ( Ju ) 64, private part of the body. Tufogat (gofa09a] 15, based on qualities, true to qualities. For Private and Personal Use Only

Page #365
16 Glossary TEHETS [ awans ] 57, a circle. Toer (acat]19, a square. Vat (98] 3, to move. TA (14) 73, last. TE (GE] 41, cooked rice. 215rue [agefuc] 22, a chariot having four bells. TICHATGT (ARES] 17, 1 8 prison-house, jail. T5TfOTt [arceffad] 25, consistiug of four parts, elephants, horses, char. iots, and infantry. for at [fil] 38, a kind of tree, feruur [farof ] 38, prac tised. Ferran [fakty] 8, mind ful, attentive, Ferrar [f4021] 31, thought. ferre [fc] 7, emblem, ensignia, facra* [farrater ] 67, very ancient, quora [70] 51, scented powder. 250 [#2+44] 21, a child feu cap]57, a maidservent. mis [az]54, a wooden box for keeping clothes. tra (gfarangri daft] 40, purified. 3 [97] 69, six. JE [905] 71, sixth. GTST ( 53+371f776 ] 6, an umbrella etc. An umbrella is one of the eight Pratiharyas or Paraphernalia con. sisting of eight things such as the halo of light' etc. Fegust (37] 51, drawing figures. fogg [fea] 16, a flaw or weak point, fegree [fea ] 17, to cut off, For Private and Personal Use Only

Page #366
chippatUra [chi+tUrya (kSipratUryeNa butaM vAdyamAne na tUryeNa iti jJAtAdharma TIkAyAm ) ] 28, a trumpet which is blown quickly or with force. chera [rica ] 5, to purge. jaha [ yadi ] 4, if, when. jakkha [yakSa ] 67, semi-divine being. jaNakkhaya [ janakSaya ] 28, destruction of people. jaNappamadda [ janapramarda ] 28, destruction of people. jaNavaa [ janapada ] 28, country. Glossary jaNavaha [ janavagha ] 28. killing of people. jaNiya [ janita ] 38, created. / janta [ yat ] 10, to try. jattA [ yAtrA ] 25, fight, since, when. pro. march; 37, livelihood. janna [ yajJa ] 28, sacrifice. jannaI [ yajJakin (yajJayAjItyarthaH ) ] 39, a sacrificer. japyabhi [ yatprabhRti ] 52, 17 jama [ yama ] 4, God of death. Acharya Shri Kailassagarsuri Gyanmandir jamAlI [jamAlI] 70, name of a kSatriya prince and son-in-law of mahAvIra mentioned in bhagavatI; 9. 33. jambuddIva [ jambudvIpa ] 4, name of one of the 7 continents of which Our earth is a part. jamma, jammaNa [ janman ] 9, 31, birth. jaya [ji] 5, to win, to be victorious (future jaissai etc). jalanta [ jvalat ] 28, burning. jalavAsi [jalavAsin ] 39, dwelling in water. jala [jala ?] 47, bodily dirt. javaNijja [yApanIya] 37, To have lived; livelihood. jahA [ yathA ] 3, as; just as. jociya [ yathocita ] 9, as is proper. For Private and Personal Use Only

Page #367
18 Glossary jaMghA [jaMghA] 52, a knee. / jimiya [jemita] 63, dinner. jAI [jAti) 3, good jIva [jiv ] 5, to live. birth. jIva [jIva 'ife. jAisaMpanna [jAtisaMpana] 3, of jIvantaa [jIvat ] 19,living, good birth. while yet living. 1 jAgara [jAya] 5, to keep jIviya [jIvita] 7, life. awake.. jutta [yukta ] 27, right, jAgariyA [jAgarikA] 5, proper. waking. 1 jujjha [yugh ] 27, to jANa [yANa] 6, conveyance, fight. carriage. juttAmeva [yuktam+eva ] 20, jANu [jAnu] 47, knee. yoked, ready for drive. jAtakamma [jAtakarman ] 52, juttI [yukti] 66, name of nursing of a child. baladeva's son; name of jAya [yAc] 20, to ask the sixth chapter of vahidasA. jAya [jAta] 3, grown. jAva [yAvat ] 3, upto juddhasajja [yuddhasajja ] 24, (used frequently to ready for fight. indicate passages which juyalaga [yugalaka] 54, twins. are not given in full jUva [yUpa] 28, sacrificial in the text and of post. which only the first and jeTTa [iSTa] (p. p. of yajU) the last expressions 28, sacrifised. are given ). je? [jyeSTha] 35, eldest. jAvajjIva [yAvajjIva] 39, joisinda jyotirindra] 35, jAvajjIvAe as long as lord of heavenly bow life lasts. for. dies. For Private and Personal Use Only

Page #368
Glossary jomga [ yogya ] 31, fit, proper. joyaNa [ yojana] 28, a distance of eight miles. jovvaNaga [ yavana ( ka ) ] 54, youth. joha [ yodha ] 25, soldier. jhaya [ dhvaja ] 7, a banner. FT [] 5, to brood over, to be depressed. jhUsa [ zuS ] 5, to ema ciate. Thatre [ sthApay ] 6, stop. Var [r] 7, to stand. ThANa [sthAna ] 7, place, position; 4, (jyotiH sthAnaM pAtrasthAnaM veti TippaNam ) a place for sacrificial pots or for fire:-57, wrong act, sinful actThANijja [ sthAnIyaM gauravAI ittharthe to f] 12, respectable. Thiia [sthitika] 8, living for, lasting for. ThijhyA [sthitikA ] 23, convention, a custom. Acharya Shri Kailassagarsuri Gyanmandir 19 faxateur [feafaqfaar] 15, a ceremony on the birth of a child. Thiya [sthita ] 6, standing. DAka ? [ vAmahaste dezI ] 28, left hand, Dimbhaa [ Dimbhaka ] 46, boy. DimbhiyA [DimbhakA ] 46, a girl. NaM [ nanu deed, verily. a For Private and Personal Use Only iyarthe'yam ] 3, in [jJAta] 48, a known case,a known example. hANe [snApay ] 19, to bathe. hAya [snAta] 6, bathed pahAve [snApayU ] 51, to bathe. taa [tRtIya] 15, third. taccaM [tRtIya] 10, third. [a] 66, bank. tattha [ tatra ] 5, there. tanta [tAnta ] 13, tired. argo [arge] 41, rice. tappabhi [ tatprabhRti ] since then.

Page #369
20 Glossary tambiya [tAmraka] 40, made tikakhuttA [tri kRtvas] 6, of copper. three times. tayA [tvaca] 40. bark. tiga [trika] 19, a place talavara? 18,king's officer. where three roads meet. talia [talita] 9, fried in titthayara [ tIrthakara ] 62, the fat or oil. preacher of a doctrine taha [tathA or tathya ] 7, or philosophical system. truth. tilaa [tilaka] 51,a dot or tahA [tathA] 4, similarly. mark of some point on tahAruva [tathArUpa] 5, such. the forehead. tAo [tAta] woc. sing. of tivaliA [ trivalikA ] 24, tAta) 10, father. having three folds. tArAiNa [tArAyaNa ] 59, tuGga [tuGga] 66, lofty; high. name of a holy temple. tuTThI [tuSTi] 16, pleasure, tArilaya [tAdRzaka] 8, of tulINIya [tuSNIka] 9, silent. such nature, of such teu [veja] 3, lustre, a type. tettIsA [trayastriMzat ]26,thirty tADapuDaga [ tAlapuTaka] 17, three. name of a poison tekakela [tailabhANDaH (saurASTawhich brings about prasiddho mRnmayastlIsya bhAjanainstantaneous death. vizeSa iti TippaNam ] 54, an VtAle tAbya] 68, to beat earth-pot for keeping tApasa [tApasa] 39, an as- oil. cetic. telloka [trailokya] 66, three ti-tri [Nom. tao, tiNNi ___worlds. Instr tihi Gen tiNDaM tevaTTi [triSaSTi ] 35, sixtyLoc [tisu] 5, three. three. For Private and Personal Use Only

Page #370
Glossary toNa [tRNa] 28. a quiver for storing arrows. thaNa [ stana ] 47, breast. thaNiyAa [ stana + yAcaka ] 55, asking to suckle. thala [ sthala ] 42, land. thimiya [stimita] 8, safe, firm, well-governed, peaceful. thera [sthavira] 31, an elderly or senior monk. dakkhiNakUla [dakSiNakUla ] 39. one who always resides on the right bank. dakkhiNA [dakSiNA ] 38, gift to Brahmins. daDhapanna [dRDha pratijJa] 29, a name of a person. daDharaha [dRDharatha ] 66, name of ata's son, name of the eighth chapter of afoggar. que[] 8, fight, battle punishment. daNDadArU [ daNDadAru ] 40, wooden staff. a Acharya Shri Kailassagarsuri Gyanmandir 21 datta [ datta ] 33, name of a person; name of the of seventh-chapter puphiyA, dantantara [ dantAntara ] a space between tusks, dantamusala [ dantamuSala ] 19, tusk of an elephant. dantava [dantapavana ] 73, cleaning the teeth. danti [dantin ] 5, elephant. dantukkhavaliya [danta+utskhalita] 39,Uprooting the teeth. dabbha [darbha ] 39, a kind of grass, darisaNiya [darzana ] ( ka ) 15, showing. [a] 20, to give, to For Private and Personal Use Only 19, offer. dasAra [dAzArha ] 66, a class of kSatriyas. Var [ar] 47, to give, (Pres deha, denti etc. ) dAa [dAya ] 15, a gift. darI [darI] a valley. dANa [dAna ] 8, a gift, a bribe, ceding a territory or money.

Page #371
22 Glossary dAra [dArA] 38, a wife. dugga [durga] 42, fortess. dAragarUva [dAraka+rUpa] 54, duggandha [durgandha] 55, bad a boy. ___smell. dAriyA [dArikA ] 53, a dujjammaa [durjanmaka] 55, of dAsaceDI [dAsaceTI] 14, a ___wicked birth. slave-girl, a mail. dujjA [durjA ta ] 55, a dAhiNa[dakSiNa] 41,southern. ___wicked birth. dAhiNa [dakSiNa] 41. right duTu [duSTam ] 17, bad. side. duhanta [ durdAnta] 67, unda hiNaDU [ dakSiNArdha ] 67, daunted. southern half. duddha [dugdha] 47, milk. digiMdalaa ? 51, coaxing ? dupavvaya [ duSpravajita ] 43, diTThAbhaTTa [dRSTa+AbhASita] 41, __bad asceticism. persons who meet and dubbhigandha [durabhigandha] 55, of wicked smell. talk disAcakavAla [ dikacakravAla ] duruha [ArohaNe dezI] 6, __to ride. 39, a kind of penance. duruDha [ArUDha] 26,ascended. disApokkhiya [dikprokSin ] duvAlasa [ dvAdaza ] 44, one who sprinkles twelve. water everywhere to duhaTTa [duHkhArta] 13, distrepurify the place. ssed by pain or misery. disIbhAa [digmAga]66, direc- -duijja [gamdhAtvarthe dezI] 48, tion, quarter, region. ___to go. dINa [dIna] 9, depressed. dUmiya [kUna] 14, wounded. dIva [dvIpa] 4, a continent.. dUya [dUta] 21,a messenger. du [dvi-duve, dohiM, doNiM, dausu] devattA [devatva] 32, the 23, two. _state of a god. For Private and Personal Use Only

Page #372
Glossary 23 devadUsa [devadUSya] 36, divine | dhammiya [dhArmika 6, pious; garment. meant for religious purdevaya [daivata] 17, deity. poses. devANuppiya [devAnAM priya or dharaNIyala [dharaNItala ] 7, devAnupriya 6, beloved of surface of ground, gods, agood man (used | dhasa [dhasUzabdAnukaraNe ] 7, as a terin of courteous sound of falling, with address.) a dhasU sound, desapanta [de za prAnta ] 27, dhii [dhRti] 6. name of a frontier, goddess; name of the doccaM [dviH] 10, twice. third chapter of puSphacU. dohala [dohara or dauhada] 9, liyA. longing of a pregnant dhUyA [duhita] 52, daughter. woman. dhova [5] 64, to wash, ghaNu [dhanuS ] 7,a bow,-68, to cleanse. a measure of four nagara nigara] 35, town, cubits. nagga nagna] 73, naked, nude. dhanna [dhanya ] 9, happy, naJcanta [kRtyat ] 28, dancblessed. _ing. najja [ jJAdhAtoH karmaNi ] 14, dhamma dharma] 3, religious passive form discourse. of a to know. dhammakahA dharmakathA] 6, reli naTTavihI [nATyavidhi] 25, gious talk or discourse dance, performance of dhammajAgariyA [dharmajAgarikA ] a dance. 3, keeping awake for / natti natrI] 52, a grandreligious meditation. I daughter, For Private and Personal Use Only

Page #373
24 Glossary nasu [napta] 33. grandson. nAi [jJAti] 39, relative. nattua [naptR] (ka) 22,grand- nAivigiTTa [nAtivikRSTa] 26, son. not far off. nattuya napta] (ka) 52, grand- nAmadhejja [nA ma dhe ya] 15, . son. name. nandaNavaNa [ nandanavana] 66, nAmaM nAma] 3, by name. name of a pleasure- nikaTTha [nikRSTa] 28, drawn. garden. nikurambabhUya nikurubhvabhUta] 38, namaMsa [namasya ] 6, to forming cluster. propitiate. nikkhamaNa [niSkamaNa] 50, nayaNa niyana] 9, eye. renuciation. nayara nagara] 3. town, city. nikkhattani+khAta or ni+kSipta,] nayarA nagarI] 5, a city, a 38, fixed, planted. town. nikkhevaNA [nikSepaNA] 47, naraga [naraka] 8, hell. placing, keeping. naravai nirapati] 26, a king. nigama [nigama] 35, country, naliNigumma nalinIgulma] 30, village. song of naliNigummA, wife -niggaccha [ni+gam ] 6, of rAmakaNha; name of the to go out. eight chapter of kappavaDiM nigganthI [ni prai nyA], 49, a Jain nun. nava [navan ] 14, nine. niggaya [nirgata] 3. gone out. navama [navama] 6,ninth. niccacchaNa [nitya+kSaNa] (utsanavaraM [kevalArthe dezI] 29, only. vArthe), 66, always fesnavusseha nivocchedha] 35, with tive. a height of nine nicce? [niveSTa] 18, desti(cubits or dhanus). | tute of movement. siyA. For Private and Personal Use Only

Page #374
25 Glossary nicchuhAve [nir+kSepay] 24, niyattha [nivasta) 40.dressed, to drive away. clad in. niDAla [ lalATa ] 24. niyalabandhaNa [ nigaDabandhana ] forehead. 15, put into fetters. nihAya [nidrAyU ] 55, to nirayAvaliyA [ nirayAvalikA ] sleep. 3, name of the Group nitya [nistejasU ] 9, pale, of The Last Five Upaone who has lost one's ngas of the Jain canon colour and also of the first ininda [ninda] 52, to chapter of that work. censure. nirAloya [ nirAloka ] 7. winina [nimna] 42, lowying thout light, dark, duplace. sky. nippANa [niSprANa] 18, des .'nivajAve [ni+pAtay ] 12, titute of life. to ask to lie down. 'ninbhaccha [nira+bhatsa] 14, nivaDiya [ nipatita ] 7, fallen. to repri.nand. VnivAre [ni+vAray ] 52, nibbhacchaNA [nirmarsanA] + 14, to work off, to prevereprimand. nt. nimajjaga [nimaJjaka] 39, one nivesa [ niveza ] 28, place, ___who plnnges into water. location. nimmaMsa [nirmAsa] 9, without nivesaNa [nivezana] 27, camflash, emaciated. ping. niyaga [nijaka] 6, one's : nivesiya [ nivezita ] 47, plaown, kinsman. ___ced. niyatta [nikRtta] 7, cut off, niviNa [ niviNa ] 13, delopped off. jected. For Private and Personal Use Only

Page #375
26 Glossary nivvua [ nirvRta ] 15. ha- | understood. ppy. neraiya [nairayika ] 8, a crenivveyaNa [ nivedana ] 15 free | ature living in or from pain. belonging to a hell. nisaDha [ niSadha ] 66, name | nerayaittA [nairayikatA] 8, of baladeva's son ; name state of being a nairayika . of the first chapter of neha [sneha ] 17, affection. vaNhidasA. pauma [ padma] 30, name of nisanta [ni zA mi ta ] the son of paumAvaI, wife heard. of kAla ; name of the 'nisama [ni+zAmaya ] 7, to first chapter of quaff. hear ( Absolutive fare siyA. mma.) paumagumma [ padmagulma ] 30, 'nisIya [ni+sada ] 10, to name of the son of sit, paumgummA, wife of vIrakaNDa nisIhiyA [ niSIdikA ] 64, name of the seventh a seat or a place of chapter of kappavaDisiyA. study. paumabhadda [ padmabhadra ] 30, nirasAsa [ niHzvAsa 73, in- name of the son of haling. paUmabhaddA wife of mukaNha; 'nINe [ ni+nI ] 19, to name of fifth chapter place. of kappavaDisiyA. nIya [ nIca ] 48, low. paumaseNa[ padmasena ] 30,name nirharaNa [nirharaNa ] 18, re- of the son of paUbhaseNA moval of the dead wife of mahAkaNDa; name of __body. the sixth chapter of neyavya [ netavya ] 29, to be | kappavaDIsiyA. For Private and Personal Use Only

Page #376
27 Glossary paura [ pracura ] 66, plenty. to bring back a reply paoa [prayoga ] 57, appli- ( indicating that the cation. order is executed; 44 pakkha la [pra+skhal ] 42, to return. to fall, to stumble. paJcAyA [ prati+A+jan ] pakkhiva [pra+kSip] 15, to 54, to be born. put, to throw. .'paccuTThA [prati+Uda+tthA ] 42, pakkholaNa [ praskhalana ? ] 55, to stand up ( Inf. stumbling. paccAhattie). pagaya [ prakRta ] 66, uame 'paccoruha [prati+ava+vaha ] of baladeva's son ; name 6. to get down; 40, to of the fifth chapter of ascend. vaNDidazA. pacchA [ pazcAt ] 50, afpagima [ pra+praha] 39, ter, Absolutive: pagijiya. to | pacchita [ prAyazcita, ] 57, take up, to raise. ___expiatiou. paGkappamA [ paGkaprabhA ] 8, pajaMpiyaM [prajalpita ] 47, name of the fourth talk. hell in Jain cosmology. pajatti [ paryApti ] 36, su. pathakkhaM [pratyakSam ] 66, act fficiency, fulluess of ually, in person, in. powers. carnate. pajjattIbhAva [paryAptibhAva ] 36, 'paJcaNubhava [ prati+anu+bhU ] fullness. 52, to experience. pajjaba [ paryAya ] 38, mopacatthima [ prati+asta+ima ] | ___ dification. 40, west pajjuNNa [ pradyumna]67, name paJcappiNa [ prati+arpaya ] 6, I of a person. For Private and Personal Use Only

Page #377
28 Glossary .pajjuvAsa [ pari+Upa+Asa ] | expiated. 3. to wait upon. paDigaya [ pratigata ] 3, repajjuvAsaNa [ paryupAsana ] 38, turned, waiting on righteous 'paDiccha [prati+IS ] 9, monks. to accept, to agree. paJca [ pazcan ] 3, five. 'paDiNikkhama [ prati+nisa+ paJcaggi [ pazcAgni ] 39, five kram ] 10, to go out. fires ( four fires on paDipuNNa [ paripUrNa ] 9, full. four sides and the sun paDibandha [pratibandha ] 49, above ). obstruction. paJcama [paJcama] 44, fifth. paDirahaM [ pratiratham ] 7, fa. paJcamuTThiya [ pazcamuSTika ] 51, cing the chariot, chaconsisting of five hand riot to chariot (fight) fuls. paDirUvaa [ pratirUpaka ] 54, paJcaviha [ paJcavidha ] 36, of five kinds. suitable. paDivatti [ prattipatti ] 24, paJjaliuDa [ prAJjalipuTa ] 6, treatment. with folded (cavity of) paDivAle [prati+pAlaya] 27, hands. to wait for. paDa [ pata ] 13, to fall. paDivisajjiya [prativisarjita paDAgA [patAkA] 7, a flag. 8, sent away. paDivisaje [prti| vi+sarjaya] paDia [patita] 55, fallen. 22, to send away. , paDikappa [prati+kalpay ] .paDisuNa pratixzru] 14, to 26, to keep ready. listen. paDikuvia [pratikUjita ] 54, 'paDiseha [prati+sidh ] 25, promised. to iusult, to eject (AbpaDikanta [ pratikAta ] 32, solutive; paDisehittA.) For Private and Personal Use Only

Page #378
29 Glossary paDisehiya [ pratiSiddha ] 26, / pattiya [patrita] 39, posse. ejected. ssing leaves. paDhama [prathama] 4, first. pattiya [ prati+I ] 49, to paDhiya [paThita] 48, study. trust. paNayAlIsa [paJcacatvArizaMt ] pattayaM [ pratyekam ] 25, each 70, forty-five. one. paNAve [pra+nAmaya] 24, to patthANa [ prasthAna ] 40,start. offer. ing on a journey. paNuvIsa [ paJcaviMzati ] 35, patthiya[prArthika] 17,a seeker. twenty five. pantiyA [ paMkti (kA) ] 57, paNDuiyamuhI [ pANDukita mukhI row. pANDuritamukhI ] 9, a lady pannatta [prajJapta] 3, indicated, with a pale face. narrated. paNNatti [prajJapti] 37, name panavaNA [ prajJApanA] 50, aof the fifth Anga of ttempt at convincing. the Jain canon, other- pabbhAra [prAgbhAra] 8, a heap, wise known as vyAkhyA- a mass, prajJapti and bhagavatI. pamaNibha [prabhaNita] 47, paNhaya [ pra+slu ] 47, to talked. flow, to ooze. pabhAvaI prabhAvatI] 8, name patta [ prApta ] 27, proper, of the queen of king opportune. bala, mentioned in bhagavatI patta [patra] 40, leaf.. 11. 11. pattAmoDaM [ patrAmoTam ] ( pa. kRpayAya [pra+jan ] 47, to trAmoTam ] ( patrANi AmoTaya ) ___bear a child. . 30, having plucked payAya [prajAta.] 14, delithe leaves. ___vered, given birth to. For Private and Personal Use Only

Page #379
- 30 Glossary payAhiNa [pradakSiNa] 51, go- . pariNaya -[pariNata ] 54, ing round an object __matured attained matu. keeping it at the right rity. hand side. pariNAmiyA [pariNAmikI] 10, . parakkama [pra+kam ] 55, to attained by maturity. walk. paradharapara gRha] 73,a stran 'pariNAme [ pari + nAmay ] 18, to ger's house. meditate, to think. parama [parama ] 4, great, paritanta [paritAnta] 13, very greatly. parasu [parazu] 7, an axe. much tired. paraMgaNaa [pra+aGganaka] 55, .. paribhAe [pari+bhAjay ] 9, moving, crawling. to share. parAjiNa [parA+ji] 5, 'paribhuJja [pari+bhuj ] 9, to be defeated. to wear, to enjoy. parAmusa [parA+mRz] 7, 'pariyAya[paryAya] 31, practo handle, to take. tice, observance. parikahe [pari+kathayU ] 49, 'pariyANa [pari+zA or to preach. prati+jJA]9, to take notice, parikiNNa parikIrNa] 58, to acknowledge. surrounded. pariyAra [paricAra] 48, parikkhitta [parikSipta ] 6, retinue. encircled. pariyAla parivAra] retinue. pariggAheya [parigRhIta] 9. parivajjia [parivarjita] 18, formed. destitute of, devoid of. pariNama [pari+nam ] 18, to digest, to assimi parivaha pari+vaha ] 13, late. to carry. For Private and Personal Use Only

Page #380
31 fices. Glossary parisaDiya [parizAtita] 39, .'pasara [prasa] 40, to ripe, fallen, decayed. move. parisA[pariSad ] 3, assemb- pasAsa [pra+zAs] 67, to ly of people. move. parihAyamANa [parahIyamANa] 38, pasubandha [ pazubandha ] 39, a lessening. class of animal sacripilava [pralip] 55, to pasUa [prasUta] 39, born. talk irrelavently. paha [pathin ] 19. a road, paliovama [pasyopama] 36, paharaNa [praharaNa] 28, weapon, a period of time. arms. pivaDa [pra+pat ] 42, to pAa [pAda] 52, foot. fall. pAubbhUya [prAdurbhUta] 7, pavara [pravara] 6, good, ex appeared. cellent. pAusa [prAdoSa ] 69, rainy pavAla [pravAla] 66, sprout. season. paviNe pravinI] 9, to satisfy, to satiate. pAosiyA [ prAdoSikI or ' pavaa [parvata] 66, a moun pradveSikI] 64, one who finds impurities in every tain. pabvaia [pravrajita] 31, one object; one who diswho has renouuced the likes every object. world. pAovaga [pAdapopagata] 32, pavvadaya [pravrajita] 43, an . a posture like that of ascetic. a tree (pApa) of medipanvata [parvata] 43, a hill. tation without any pasannA [prasannA] 9, a kind movement. of spirituous drink, | pAra [pAtay ] 13, to For Private and Personal Use Only

Page #381
32 Glossary make fall, to eject, to | pAraNa [pAraNa] 40, breathrow. king the fast. pADaNa [pAtana] 13, destro. pAriTThAvaNA [pratisthApanA] 47, ying. ___disbursemeut, disposal. pADieka [ pratyeka ] 53, ex. pAyavaNa [pravacaNa] 49, doc. clusively one's own. trine, faith. /pADe [pAta ] 40, to pAsa [dRza, pazya ] 5, to stir, to fell. see. pANa [pAna] 40, drink. pAsa [pArzva] 35, name of pANaa [prANata] 33, name the twenty-third tIrthakara. of the tenth heaven pAsatthA [pArzvasthA] ( jJAnAdInAM of Jains. pArzva tiSThitIti pArzvasthA,) 53, pANiya [pAnIya] 55, water. devoid of knowledge. pAmokkha [pramukha, 62, chief, pAsavaNa [prakSavaNa] 47, principal. urine. pAyaggahaNa [pAdagrahaNa] 17, pAsAa[prAsAda] 12,a palace. seizing the feet. pAle [dRza] 14, to see. pAyAcchitta [prAyazcita] 25, pi api] 4, also. expiation, piisobha [pitRzoka] 18, grief pAyattiya [pAdAtika]28,a foot for the father soldier. piu [pita] 40, parent, pAyarAsa [prAtarAza] 22, breakfast. ancestor. pAyava [pAdapa] 3, a tree. picchaa [ piccha (ka), ] 15, pAyavanda [pAdavandaka] 17,one feather. who salutes the feet. piTTha [pRSTha] 52, back. pAyavIDha [pAdapITha] 24,a foot : piNDavAu [piNDapAtaj 73, stool. alms. For Private and Personal Use Only

Page #382
Glossary 33 pittiya [paittika] 51, due to puNNabhadda [pUrNabhadra] 4, name bile, of a Jain temple; 59, piya [priya] 29, dear. name of a vimAna or piyadasaNa [priyadarzana] 66, celestial palace;-59, fine to look at. name of a householder. piyA [priyA] 62, name of putta putra] 4, a son. the wife of saMdusaNa, puSka [puSpa] 9, flower. piva [iva] 28, like. puNphacUlA [puSpacUDA] 64, pivAsA [papAsA] 52, de- a class of Jain nung sire, longing. pupphabUliyA [puSpacUlikA] 4, pohagapAa [pIThakapAda] 55, name of the fourth (a child) which attem. _chapter of nirayAvalI, and of the eleventh pts to stand and walk Tk of with the help of a the Jain cannon. wooden frame (pIThaka) puSphArAma (puSpa+ArAma] 39, pAMguLagADA) a grove of flowering -pukkha [pra+ukS ] 40, to trees. sprinkle. puphiya [puSpita] 39, flowerpuccha praccha ] 5. to ask. puTTha [pRSTa] 19, back puphiyA [puSpikA] 6, name puDa [puTa] 14, cavity ( of of the tenth Suk, of the hands etc.) Jain canon and of the puDhavi [pRthvI] 3, earth, third chapter of the ground. nirayAvalI. puNNa [puNya] 18, merit. puratthAbhimuha [purastAt abhimukha puNNa [pUrNa] 34, nanme of 10, facing towards east. & person; name of the I puranthima [paurastya] 40, eastfifth chapter of pupphiyA. ern. ing. 3 For Private and Personal Use Only

Page #383
34 Glassary purisa [ puruSa ] 7, man, man- phala [phala] 9, fruit. servant. phalaa [phalaka] 28, a shield. purisAdANIya [ puruSAdAnIya ] phalaha [phalaka] 73, a wood35, worthy of being en board: respected by man (an phaliya [phalita] 39, laden epithet of pArzvanAthaH). with fruit. puvva [pUrva] 44. former, of phAsuya [prAzuka] 52, comfort bygone days. able, warin. puvvaDa [pUtkRta] ? 55, soiled, Vphusa spRza] 57, to dirty. touch, to overcome. puvvabhava [pUrva+bhava] 35, pre- bajjha [badhdhAto:karmaNi ] 57, vious birth. __to be bound. puvANupubbI [puurv+aanupuurvii| 3, battIsaM [dvAtriMzat ]54, thirty in due course or order. two. pUiya [pUjita] 39, honoured. battIsaha dvAtriMzat ] 59, pUya [pUya] 15, puss. ___ thirty-two. pUyA [pUjA] 40, worship. yatthikamma [yastiyan ] 57, pese [preSaya ] 20, to send, enima. to dispatch. batthipuDaga [SastipuTa] (ka) 12, pottiya [potraka] 39, an as bladder. cetic carrying a potra bammayArI [brahmacArin ] 31, gariment. celibate, student. posahasAlA [upavasathazAlA] 71, bammaloa [brahmaloka] 83, name a place for observing of the fifth heaven of fasts. the Jains. die-api [isvAtsvArAtpare eva, ] | bala [bala] 16, army; 34, 69, also. | name ot a person; name For Private and Personal Use Only

Page #384
Glossary 35 of the ninth chapter of biiya [dvitIya] 43, second. pulphiyA. bilavAsi [bilavAsin ] 39, baladeva [baladeva] 67, name one who lives in a hole of a person. or pit. balavaga [ balavat ?]66,strong. billa [bilva] 38, a kind of bali (bali] 40, offering. _tree. balikamma [ bali karman ] 6, bIya [bIja] 39, seed. worship of deities. bujjha [budh ] (dhAtu) 29, to bahu [bahu] 6, many much. attain sacred knowledge bahuputiyA bahuputrina] 34, buddhi [ghuddhi] 61, name of name of a lady; name a goddess; name of the of the fourth chapter fifth chapter of pupphacUliyA. of puTiphayA; 46, name of boddhavva [bauddhavya] 4, to be a goddess known; to be underbahussuya [bahuzruta] 48, learn- stood. ed, well-versed in bola-? [zave dezI] 28, sacred books noise. pAyAlIsa [dvA catvAriMzat ] 72, bohi [bodhi] 73, knowforty-two. ledge. dhAravaI [dvArAvatI] 66, name bhakkhi [bhakSin ] (at the of a city. end of a word,) 39, borasAha [dvAdazAha] 15,twefth eating, living on.. day bhagavanta [bhagavat ] 3, revebAlabhAva [bAlabhAva ] 51, red. (Gen. 4012311;Instr. chil.Inood. bhagavayA). bAhA [bAhu] 39, arm. bhagga [bhagna] 55, wretched. bAhiriya [bAhya] 6, outside. | bhajjA [bhAryA] 5, wife. For Private and Personal Use Only

Page #385
36 Glossary bhajjia bharjita] 9, roasted. | bhAraha bhArata] 4, name of a bhaNDa bhANDa] 18, valuabies; ___country in the jambUdvIpa, ---39, utensils. bhAsA [bhASA] 36, speech, bhatta [bhakta] 30, food, meal. bhiuDi [bhrakuTi] 24, eyemadda [bhada] 30, name of the brow. son of bhadrA, wife of mahA. bhikkhA [bhikSA] 41, alms. kAla; name of the third bhikkhAyariyA [bhikSAcaryA 48, chapter of kappavaDiziyA; begging food. -47, name of a house- bhIma [bhIma) 28, terrific. holder. bhukkha [bubhukSita] 9, (bhojanAmante- [bhavanzadvasya sarvanAmnaHsaMbo- karaNato bubhukSiteveti TippaNam ), dhanakava vanama; AcAryAdInAmAma hungry. ntraNe eva prjujyte| bhadanta, bhuttabhoI [bhukabhogin ] 50, bhaddanta ityasya saMkSepa ityanye] 3, one who has enjoyed sir, revered sir, sire. pleasures. 'bhara [bha] 40, to ill. bhUmi [bhUmi] 39, ground. bharaha [bharata] 67, name of bhUyA [bhUnA] 62, name of ___ the daughter of sudaMsaNa, a country of the jambUdvIpa. meya [bheda] 8, dissention in bhavaNa [bhavana] 9, a house. the enemy's camp. bhAiNejja [bhAgineya] 55, merI [bherI] 69, drum. sister's son. mesajja [ bhaiSajya] 118, medibhANiyava [mANitavya ] 6, cine. worthy to be repeated. bhoga [bhoga] 41, enjoyment bhAyaNa [bhAjana] 12, pot, of things. plate. maila [malina] 55, soiled. mAyA [bhrAtR ] 19, brother. | magga [mArgay ] 55, to beg. For Private and Personal Use Only

Page #386
Shri Mahavir Jain Aradhana Kendra maGgalaga [ maGgalaka ] 68, auspicious thing. www.kobatirth.org Glossary an maGgala [ mAGgalya ] 16, blissful, auspicious. majjaNa [majjana ] 40, diving. majjanaghara [ majjanagRha ] 26. bath-room. majaNaya [ majja na ka ] 19, bathing. majjhima [ madhyama ] 48, middle. maNa [ manas ]5, mind, heart. maNAma [ manorama ? ] ( manaHpriya ityarthaH), 10, attractive. maNidatta [ maNi datta ] 69, name of a yakSa. maNivaiyA [maNi matI ] 59, name of a city. maNuna [ manojJa ] 10, pleasing to the heart. maNuya [ manuja ] 5, man, footsoldier. maNorama [ manorama ] 70, name of a celestial place.. matta [ amatra ] 18, pot. matthaa [ mastaka ] 9, head. Acharya Shri Kailassagarsuri Gyanmandir 37 mana [ mana ] 5, to think (Pres. manne ). manta [ mantra ] 48, charm, mamamUlAga [manyUlaka ] 18, on my account. mamma [ marman ] 16, a weak point, vital part. 47, mammaNa [ manmaNa ] muttering indistinctly. mayandhi [ mR ta kR tya ] 18, funeral rites. mayaNasAlA [ ma da na sA rA ] ( sArikA ) 66, a kind of bird. mayUra [ mayUra ] 66, peacock. maliba [malita ] 9, crushed. malla [ mAlya ] 9, a flower garland. malaI [ mallakI ] 27 name of a kSatriya tribe. mahai [ mahatI ] f. of mahat, 6, great. mahaggaha [ mahAgraha 1 37, the great_pl+net. mahaggha [ mahArgha ] 6, precious. mahattaraMga [ mahata ra ka] 6, elderly person. For Private and Personal Use Only

Page #387
38 mahabbala [ mahAbala ] 60, name of a prince. Glossary mahayA [ mahat mahatA ] ( Instr. ) 5, great. mahAkaNha [ bhahAkRSNA ] name of seNiya's son by his wife bhahAkahA. mahAkAla [mahAkAla] 4, name of seNiya's son by his wife mahAkAli. mahANa [ mahAnadI ] 19, a great river. mahAdhaNU [ mahAdhanuS ] 66, name of valadeva's son; name of the ninth chapter of vahnidasA. mahApauma [mahApadma] 30, name of the son of mahApaumA, wife of sukAla; name of the second chapter of kappavarDisiyA. mahApaumA [ mahApadmA ] 32, name of the wife of sukAla. HETTE (78190) 19, a high road. Acharya Shri Kailassagarsuri Gyanmandir mahAphala [ mahAphala ] 5, of great merit, of great value. mahAbala [ mahAbala ] 57, the name of the son of king bala, mentioned in bhagavatI, 5. 5. mahAmeha [mahAmegha] 58, a big cloud. mahArAyA [mahArAja 40 the great king. mahAliyA [ mahacchadvArthe dezI ] 7, great. mahAvideha [ mahAvideha ] 27, name of a region. mahAvIra ( mahAvIra ] 3, the last of the Jain tIrthakara; 72, a great hero. mahAsukka [mahArakra] 33. name of the seventh heaven. mahAsumiNa [ mahAsvapna ] 10, a great dream. mahAseNakaNha [mahAseNakRSNa] 4, name of seNiya's son by his wife mahAseNakahA. mahiya [mathita] 7, routed. mahilA [ mithilA ] 60, of a city. For Private and Personal Use Only name

Page #388
Glossary 39 mAhindajjhaa [mahendradhvaja] 55, mAyA [ mAtR] 30, mother. a lofty banner. mAre [mAra ] 17; ti) kill mahu mithu] 10, sweet mAlA [mAla!] 9, a garland. mahe [ manthay ] 32, to mAsa mAsa] 9, a month, churn. mAsa [mASa] 37 a kind of maMgatia ? [ hastagAzita iti ___corn; a kind of weight, TippaNam ] 25, fastened to mAsia [mAsikI] 31, list. the hand. ing for a month maMsa [mAMsa] 9, flesh. mAhaNa brAhmaNa] 37 a Brah. mAANi mAtali 1] 66, name ___niin. of valadeva's son; name of mAhaNakula [ brAhmaNakula ] 64, the second chapter of a Brahmin family. par3hidazA. mAhindra [mAhendra] 33, name of the fourib heaven mAuliGga [mAtuluGga] name of of Jains. a tree. micchatta [ mi thyA tva ] 38, mANasia [ mAnasika ] 18, __wrong view. mental. mitta [mitra] 39, a friend. mANibhadda [mANibhadra ] 6, miya [mita] 10, measured. name of a god; name of miya [ mRga] 66 a deer. his throne; name of a householder; 34 name miyaluddhaya [mRgalubdhaka] 39 an ascetic who lives on of a person; name of the sixth chapter deers' flesh. of puSphiyA. misimisemANa (dIpyamAna ityarthe mANussaga [ mAnuSyaka ] 58, dezI ] 7 burning with belonging to human anger. world; earthly. mihuNa[mithuna] 66, couple. For Private and Personal Use Only

Page #389
40 Glossary muNDa [muNDa] 41, a shave- ra? [rASTra ] 16, kingdom. ling. rahakUDa [rASTrakUTa] 5+, name muhutta [muhurta 7, a moment. ___of a person. muhuttantara [ muhurtAntara ] 1, raNabhUmi[raNabhUmi] 28, battleshort interval of time. field. mUla [mUla] 39, root, base. mettA [mAtrA] 54, pleasures, ratta [rakta] 17, attached. objeet of pleasure. ramma [ramya] 38, beautiful. degmerAga [ maryAdaka ] 67, raya [raJja] 62, to paint. having for its boundary rayaNa [ratna] 23, a gem. (fronm (marA-maryAdA). ravarava] 25, sound. V melAya [ melayU] 56, to rasadevI rasadevI] 61, name mix tugether, to join of a goddess; name together. of the ninth chapter meha [megha]15, proper name of pupphacUlivA. of a person mentioned raha [ratha] 5. chariot. in nAyAdhammakahAbho. mehavaNNa [ meghavarNa ] 69, rahassiyaa [ rahasthika ? ] 64, name of a pleasure- confident, trustworthy. garden. rahamusala [sthamusala] 5, name ya [ca (svarAtpare eva)] 4,and, of the battle between WyANa [jJA] 9, to know. kUNiya and ceGaga. rae [ racaya ] 40, to rahassIkara [ rahasyIkR] 10, arrange. to keep secret. raja [rAjya] 8, kingdom. rajjadhurA [rAjyadhurA] 9, the rAI [rAjan ] 67, royal responsibility of the kinsman, kingdom. rAmakaNha rAmakRSNa] 4, name For Private and Personal Use Only

Page #390
___41 Glossary of afora's son by his tast [aa] 66, name of wife rAmakahA. a mountain. rAya [rAjan ]4, (Nom. rAyA ! revaI (revatI] 67, name of Gen. rano, Instr. ranA | baladeva's wife. king. _ 'roe [rocaya] 49, to like. rAyagiha [rAjagRha] 3, name royamANa [rudat ]18 crying. of a city. royAtaGka [ roga+AtaGga ] 61, rAyAbhiseya [gajAbhiSeka] 15, ailment and diseases. crowning as king. rova [rud ] 53, to weep. riunveya [Rgveda] 37. Rig. .rovAve [ ropay ] 38, to veda. plant. riddha [Rddha] 3, prosperous. rohIDaa [ rohItaka ] 69, risI [RSi] 40, a sage. . name of a city. rukkha [vRkSa] 65, a tree. lacchI [lakSmI] 61, name rukkhamUliya [ vRkSamUlika ] 39, of a goddess; name of dwelling at the root of the sixth enapter of a tree. pupphacUliyA. ruppiNI [ rukmiNI } 67, lajiya [lajita] 14, put to name of the chief queen shame. of kRSNa. laddhaTTa [ labdhArtha ] 5, one ruhira [rudhira] 12. blood. who got things or learnt the matter. rUva [rUpa] 54, beauty. laddhAvaladdha [labdha + apalabdha . rUsa [ruSa ] 55, to be 73, good gain of alms angry. and no gain of alms. rerijja[rA rAjya] (intensive lantaa [lAntaka] 33, name of rAja 38, to shine of the sixth heaven of excessively. the Jains. For Private and Personal Use Only

Page #391
beauty. 42 Glossary labha [lam ] 16, to get, to | one who wears a bark find. garment. layA [latA) 66, a creeper. vagga [varga] 4, section of a lAvaNNa [lAvaNya ] 54, ___book. vaggU [ valgu] (athavA bAkzadvArthe luddhaga [ lubdha (ka)] 47, dezI) 10 sweet words. greedy. vajjamANa [vAdyamAna] 31, belecchaI [licchavi] 26, name ing played upon. of a faz clan. vaJjhA [vandhyA 47, sterile. lessA lezyA] 3, taint of | | vaDa [ ghaTa ] 44, bunyan bouy. _tree. leha lekha] 24, a letter. VvaDhe [ vardhay ] 40, to loiya [laukika] 18, wordly erect, to construct.. loya [ loca ] 5, plucking vaSNa a [varNaka] 51, descrip tion. out the hair, vaNNaga [varNaka] 51, colours. Vlove [ lopaya ] 23, to vaNhidasA [ vRSNidazA ] 4, ignore, to violate, name of the twelfth loha [loha] 40 iron, made upAGga of the Jain cannon, of iron, and of the fifth chapter bAsAha[ vaizAkha] (from vizikha. of nirayAvalI. arrow) 7, of the arrow vattha [vastra] 9, clothes. vaissadeva[ vaizvadeva] 1, a kind VvadhdAve [ vardhApay ] 22, to of household sacrifices greet to congratulate. for all gods (vizve devAH) Vvanda vanda ]6, to salute. bakala [valkala] 41, bark of vama [vam ] 55, to vomit tree. vamaNa [ vamana ] 48, vomit. vakavAsi [ valkavAsin ] 37, I ting. For Private and Personal Use Only

Page #392
ing. Glossary vaya [ vada ] 3, to speak vasanta [vasanta] 61, spring. (Past: vayAsI). vasahi [vasati] halt, stay. vaya [vrata] 38, vow such vaha (vadha] 66, name of as brahmacarya. badelava's son; name of vaya [ vacasU ] 8, face, the third chapter of mouth. vaNhidasA: vayaNa [vacana] saying, words, vAiya [vAti0] 41, due to vayaNa [ vadana ] 8, face vAta. mouth. vAgaraga [vyAkaraNa] 5, explavara [vara] good, nice look- nation, question. vAgala [vAlkala] 39, made varadatta [ varadatta] 61, name of bark. of a disciple of ariSTanemi. vAdhAa [vyAghAta] 15, parisAratta [varSArAtra] 61, ad- __obstruction. vanced rainy season. vANapattha [vAnaprasya] 39, an varuNa [varuNa] 41, lord of ascetic dwelling in the waters. forest. valI [valI] 9, a fold on vANArasI [vArANasI] 37, the body. name of town. vallI vallI] 96, a creeper. vAma [vAma] 24, left. vavarovia [vi+aba+ropita] 6, vAyu [vAyu] 39 air. deprived of. vAra ? [com. hastanyu] 61, vavarove [vi+ava+ropayU ] 7, group. to deprive (one) of, vAlaI [gRhItabhANDa iti TIkAyAm ] (governs Ablative). 39, one who carries vasaNa [vasama] 55, cloth- pots. ing. vAluyA [vAlakA] 40, sand. For Private and Personal Use Only

Page #393
44 Glossary ghAsa [varSa] 4, country. viNI [vi+nI] 9, to vAsaghara [vAsagRha] 8, dwell- ___satiate(Pass.base viNijja) ing house. vitthiNNa [ vistIrNa ] 35, vAsudeva [vAsudeva] 66, son __broad. of vasudeva. videha [videha] 35, name of vAhaNa [vAhana] 16, cavalry. a country. vAhiNI [ vAhinI ] 50, viddhaMsa [vi+dhvaMs ] 13, to carried by. destroy. viiNNa [vitIrNa 22, given. viddhaMse [vi+dhvaMsaya 13, to viula [vipula! 3, plenty. destory. viuvva [vi+kR] 40, to viddhaMsaNa [vidhvaMsana] 13, desdevelop, to create ___truction. (by means of a divine 1vinda [vid ] 10, to get. power). vinda [vRnda] 6, group. viuvvaNA [vikurvaNA] 35, vinaya [vijJaka] 55, welldeveloping by means of educated. divine power. vinavaNA [vijJApanA] 50, vicitta [vicitra] 44, varied request. vicchinna [vicchinna] 13, cut -vinave [vi+zapay ] 20, off, removed. to request. vijjA [vidyA] 48, lore. vippajaDha [viprahINa] 17, de. void of. vijjAhara [vidyAdhara] 66, a class of divine beings. /vilAya [vi+para+ay ] 9, to run away. vijhagiri [vindhyagiri) 54, vippahaya [ yi+pra+hata ] 50, mountain Vindhya. unfortunate. viDa [vIDita] 14, ashmed. vimela [vibhela] 54, name viNa [vinaya] 6, modesty. | of a village. For Private and Personal Use Only

Page #394
Glossary 45 vimaNa [vimanas] 9, discon- vihAra vihAra] 58. movecerted. _ment, journey. vimANa [vimAna 34, palace. vIikvanta vyatikrAnta] 54, viyara [vivara] 66, a hole. passed. avirala [vi+lI or lAlay ? ] vIra [vIra] 7, warrior, 12, to scatter. soldier. vIrakaNDa [vIrakRSNa] 4, name viraha [viraha] 16, deficiency, of a seNiya's son by his drawback. wife vIrakRSNA. virAhiya [virAddha] 36,offend vIraGga [vIrAGgada] 69, name ed, violated. of a prince. viriJca [vi+ric] 16, vIraseNa [vIrasena] 67, name to divide. of a person. vireyaNa [virecana] 48, a vei [vedi] 40, sacrificial purge, alter. VveDha [veSTra] 12, to cover. -vilava [vi+la' ] 55, to veNaiyA grieve. [vainayikI ] 10, acquired by viliya [vIDita] 14, ash training (vinaya). amed. veya [veda] 38, sacred books viva [iva] 7, like. of the Brahmins. visa [viSa] 17, poison. veyaDU [vaitADhaya] 67, name visama [viSama] 42, a diffi- of a mountain. cult place'. veyaNA [vedanA] 14, pain, degviha [vidha] (padAnte eva) | vesamaNa [vaizravaNa] 47, lord 44. of the sort. of wealth. vihara [vi+ha ] 3, to vesAlI [vaizAlI] 26, name wander. of a city. For Private and Personal Use Only

Page #395
46 Glossary vehalla [vehala] 19, name of sajjAve [ sajjayU ] 28, one of the sons of seNiya, | to prepare, to arrange. and brother of afora. saTTi [SaSTi] 32, sixty. vehAsa [vihAyas] 19, sky. | saDa [zad] 13, to fall. va [iva] (isvAtsvarAtpare eva] saGkaI ? [zrAddhakin ] 39, one like, who believes in the sa [sva] (Abl. sAo) efficacy of zrAddha. one's own. saGkA [zraddhA] 3, faith. saa [zata] 3, hundred. saNaMkumAra sanatkumAra] 33, saasvaka] 8, one's own. sakatha? [tatsamayaprasiddha upaka name of the third raNavizeSaH iti TippaNam ] 40, heaven of the Jains. an article for the use satta [satva] 42, creature. of ascetics. sataGga [saptAGga] 40, seven articles. saka [zaka] 58, lord Indra. sakAra [satkAra] 18, respect. sattadhaNu [saptadhanuSa ] 66, sagaDavUha [ zakaTavyUha ] 28. name of baladeva's son; arrangement of the name of the tenth chaparmy in the shape of a ter of vahidasA. cart, sattAvannA [saptapaJAzat ] 27, sacittakamma [sacitrakarman ] 31, fifty-seven. decorated with pictures. sattivaNNa [saptaparNa) 43, na.ne sacca satya] 7, true. of a tree. sacchandamaI (svacchandamati] 53, satthavAhI [sArthavAhI] 47, a self-willed merchant's wife. sajIva [saja] (saha+jyA) with liiha [zraddhA ] 49, to its string strung,strung. I believe ti wife For Private and Personal Use Only

Page #396
4T Glossary sahAva [zadvApayU ] 6, to 5, used to take the place call. of sat and satI in the saddhi [sArdham ] 3, together Sanskrit construction with. and as such need not be santa [zrAnta] 13 fatigued, rendered in English. sannavaNA [ saMjJApanA ] 50, e. g. gata san gatesati, gatasya conviction. sataH etc. sapakkhaM [sapakSam ] 7, in /samAdaha [ sama+A+dhA ] front. 41 to place. sapaDidisi [sapratidik] 7, in samAyara [sam+A+cara] 49, the opposite direction, to practise. opposite. samArambha [ samArambha ] 8,act, saparivAra [ saparivAra ] 6, deed. with retinue. samAlabhU [ sam+A+lambhaya ] sama [sama] 3,straight, even, 52, to besmear. well formed. samaNa [zramaNa] 3, an ascetic. samAsAsa [sam+A+zvAsay ] samaNI [ zramaNA ] 49, a 10, to console, to comfamale ascetic. fort. samaNovAsi [ zramaNopAsaka ] | samiI [samiti] 18, collec6, a lay disciple of tion, conduct. zramaNa, it, mahAvIra. samiddha [samRddha] 8, prospersamaNovAlayA [ zramaNopAsikA ] ous. 6, a feodle disciple. samiya [samita] 48, regulatsamaya [samaya] 3, occasion, ed in. time. samihA [samidhU] 40, sacrifisamANa [samAna] (fem. samANI) cial wood. For Private and Personal Use Only

Page #397
48 Glossary samukkhitta [ samurikSapta ] 28, / name of baladeva's son 3; lifted up, drawn up. name of the twelfth samudaa [samudaya] 18, collec- chapter of vahidasA. tion. sayaM [svayam ]17, personally, samudda [samudra] 28, sea. in person. samuddavijaya [samudravijaya 67, saraNAgaa [ zaraNAgata ] 77, name of a person. one who seeks protec. samuppaja [ sam+ud+pada ] tion. 5, to be produced, to saraya [zara(ka)] 40, arrowoccur ( Past tense: ---- point, churning handle. samuppajitthA) saraya [garad ] 51, autumn. samullAliya [ samullAlita ] 28, sarisavaya [sarSapa or sadazavayas ] quick in movements.. 91, mustard seed; persamullAvaga [ samullApaka ] 4, son of the saine age. talking. sarIra zarIra] 6, body. samUsiya [ samucchrita ] 35, savaNa :zravaNa] 10, hearing, high. listening. samosaDha [ samavasRta ] 34, savaha [zapatha] 14 swearing arrived. satIkaraNa [samantAtkaraNa] 17, samosaria [ samavasRta ] 5, spreading around arrived. savvaGga [ sarva+aGga ] 7, all samba [sAmba] 70, name of __body, whole body. a person. savvaTThasiddha [sarvArthasiddha] 72, sammatta [.samyaktva ] right name of a celestial faith. palace. sayaNijja [zayanIya]12, bed. / savvantha [ sarvatra] 33, everysayaghaNU [ zatadhanuS ] 66, | where. For Private and Personal Use Only

Page #398
Glossary savvouya [ sarvartuka ] of all seaso's. sastirIya [s] 10, Ene, beautiful. 66, thousand. sahasta [sahasra ] 5, sahassAra [ sahasrAra ] 33, name of the eighth heaven. soyara [ sahodara ] 19, brothers from the same mother ; born of the same womb. saMkapa [ saMkalpa ] 9, thought. saMkhadhama [ saMbadhmA] 39, one who blows the conch. saMkhitta [saMkSipta ] 3, concentrated, contracted. saMgaiya [ sAMgatika ] 42 acquainted. saMgahaNI [ saMgrahaNI ] 20, work of that a name giving lists of persons contents etc. saMgAma [ saMgrAma ] 5, battle. 'saMgAme [ saMgrAmay ] 7, to fight a battle. saMgove [ sam + gopaya ] 14, to tend, to take care of. 49 saMgha [gha] 66, crowd, band. saMghADaa [ saMghAta ( ka ) ] 48, group, ban 1. saMvAda sam + cAyaya ] ( zakadhAtvarthe) 13, to be able. Acharya Shri Kailassagarsuri Gyanmandir saMcita [ sam+sthA ] 9, ta remain, to stand. " saMjama [ saMyama ] 3, elf-restraint, vow. saMThANa [ saMsthAna ] 3, figure, form of body. eifser [efera] 3, formed, developed. saMthAra (saMstAra ] 91, mat. saMdhivAla [ saMdhipAMla ] 18, guard on the frontier. saMdhukke [sam+ghukSay] 39, to enkindle. / saMnAhe [ sama+nAiyU ] to prepare. saMniciNNa [ saMnicIrNa ] 66, crowded with. saMnivaDiya [saMnipatita ] 7, fallen. saMbhivAiya [sAMnipAtika ] 31, due to vAta, pitta and kapha, the three humours of the body. For Private and Personal Use Only

Page #399
Glossary 50 saMnivesa [ saMniveza ]54, village. saMpakkhAlaga [ saMprakSAlaka ] 39, one who washes his body. attained. saMpatta [ saMprApta ]3, saMpatti [ saMpatti) 10, fulfil - ment. saMparivuDa [ saMparivRta] 3, surrounded by. saMpalagga [ sam + pra+lama ] 28, attacked. saMpuNNa [ saMpUrNa ] 12, fulfilled. 'saMpeha [ sam+ pa+h ] 5, to consider, to decide, saMbhanta [ saMbhrAnta ] 9, uneasy, confounded. saMbhUyaga [ saMbhUta ] (ka), 47, born. saMbhoga [ saMbhoga ] 8, enjoy ment. saMmajjaga [ saMbhajjaka ] 36, bather. saMmajjaNa [saMmArjana ] 40, cleansing. saMmANiya [saMmAnita] 13, respected. Acharya Shri Kailassagarsuri Gyanmandir saMmucchiya [saMmUrcchita ] 51, attached, saMlehaNA [saMlekhanA ] 31, fasting. saMvacchara [ saMvatsara ] 54, a year. saMva [ saMvarta ] 28, time of the final destruction of the world. / saMva [ sam + vRdhU ] 14, to grow. / saMvaThThe [sam + vardhay ] 14, to nurse. saMsatta [ saMsaka ] 53, ciated with. asso saMsiya [saMdhita ] resorting to. sAima [ svAdima ] 39, savoury. sAgara [ sAgara] 32, a period of time consisting of koDAkoMDi of palyopama. sAgarovama [sAgaropama] dazakoTAkoTipalyopama kAlaH ) 8, huge period of time. consisting of ten koDAkoDI of parayopama. a For Private and Personal Use Only sADa [ zatiya ] 13, to eject, to throw ( Inf. mAttie).

Page #400
81 Glossary sADaNa [zAtana]13, dropping. sAhaTTa [sAhatya] (Absolutive sAma sAman 18, peace, of sam+ha ), 24, having negotiation for peace. contracted. sAmaNNa [zrAmaNya ] 31, the state of an ascetic. sAhassI [ sAhanI] 35, sAmanta [sAmanta] 3, neigh. thousand. __bourhood. sAhe [sAdhay ] 40, to sAmAiya [ sAmAyika ] 31, prepare. name of the AcArAgasUtra sikkhAvaya zikSApada] 44, of the Jaiu Canon items of Jain faith to sAmANiya [sAmAnika] 34, be learnt and prac tised. resident of the same sijjJa [sidh / 65, to place. attain emancipation. sAmI [svomin ] 28, lord, master. siddhattha siddhArtha] 69, a clan sAmudANiyA [sAmudAyiko] 6, of Jain monks. common to all people, simmiya [zlaiSmika 51, due public to *leSman cough. . sArakhna [sam+rakS] 14, to sirasAvatta [ziras+AvRtta] 9, protect. taken to the forehead, sArasa [sArakha] 66, a kind of aquatic bird. placed on the forehead. sAvattho [zrAvasti] 35, name .. siri [zrI] 17, fortune; of a city. 61, name of a godsAviya [zApita]14, cursed. _dess; name of the first sAsaNa [zAsana] 28, order, chapter of pupphacUliyA; command. name of the throne of sAsosAsa [zvAsa+uvAsa] 36, goddess siri. inhaling and exhaling. silA [zilA] 3, stone. For Private and Personal Use Only

Page #401
Shri Mahavir Jain Aradhana Kendra square. siMghANa [ siMghANa ] phlegm. www.kobatirth.org 52 silApaTTaa [ zilApaTTaka ] 3, a slab of stone. siva [ ziva] 10, propitious; -34, name of a person: name of the eighth chapter of puSkiyA: - 42, name of a person mentioned in bhagavatI, 5, 5. sihara [zikhara ] 66, peak. siMghAska [zuGgATaka] 19, a 48, Glossary sIbhara [zikara ] 19, spray. sIyA [zibikA ] 50, palan - qui lion's roar. sIhAsaNa [ siMhAsana ] throne. efter [ff] 19, head. [zrI] sIsiNo [ziSyiNI ] ( ziSyA ) 57, a female disciple.. sIha [ siMha ] 8, a lion, sIhanAya [ siMhanAda ] 28, 10, su[ dhu ] 7, to hear (Absolutive atar).. sui [ca] 40, pure. Acharya Shri Kailassagarsuri Gyanmandir suumAla [ sukumAra ] 47, delicate, fair. sukaNha [sukRSNa] 4, name of seNiya's son by his wife sukaNhA. sukAla [sukAla ] 4, name of fort's son by his wife sukAlI. 3 sukka [zuSka ] 9, withered (on account of the loss of blood). sukka ( zulka ] 54, bride's money. sukka [zukra ] 34, the planet Venus; name of the third chapter of puphiyA, sugandhagandhiyA [ mugandhagandhinI ] 55, scented with per fumes. sutta [supra ] 55, asleep. sudaMsaNa [sudarzana ] 62, name of a house-holder. suparaTTha [supratiSTha] 36, name of a house-holder. supariniTThia [ supariniSThita ] 37, well-versed. supavvaiya [supravrajita] 45, good asceticism. For Private and Personal Use Only

Page #402
53 Glossary mubIbhaccha [ subIbhatsa] 55, / sulitta [sulisa] 55, wellvery disgusting. ____besmeared. subha [zubha] 22, comfort suvvayA [suvratA] 48, name able. of a group of Jain nuns. subhada [subhadra] 30, name of the son of ghen, wife of susaMparihiya [susaMparihita] 54, well-covered. kaNha; name of the fourth chapter of kappavarhisiyA. 'sussUsa [zuzrUSa ] 6, to wait upon. subhaddA [subhadrA] 47, name of the wife of bhada. suhamma [ sudharman ] 3, name sumiNa [svapna] 8, dream. of the fifth gaNadhara of sumiNapADhaga [svapnapAThaka] 8, mahAvIra. a person who studies suhammA [sudharmA] 34, name the chapter or book on of an assembly hall. dreams (svapnAdhyAya). sUNA [sUnA] (adhasthAna ) 12, surappiya ! surapriya ] 66, slaughter house: , name of a yakSa. sUra [sUrya] 15, the sun;surabhi [surami] 66, fragrant: uc; name of the second surA [surA] 9, spirituous chapter of pupkiyA. drink. surAdevI [surAdevI] 61, name sariyAma [sUryAbha] 35, name ot a god mentioned in of a goddess; name of the eighth chapter of rAyapaseNiyamutta. pupphacUliyA. sUsara [susvara] 35, of charmsurindra [surendra] 35, lord of ing sound. gods. sejo [zayyA] 40, bedding. surUva [surUpa] 5, beautiful, sehI [zreSThin ] 35, a mer. good-looking. chant. For Private and Personal Use Only

Page #403
54 Glossary seNakaNha [senakRSNa] 4, name | solasa [ SoDazan ] 35, sixof seNiya's son by his | ___teen. wife seNakaNhA. solla [calya]9,(flash) baked seNiya [zreNika] 4, name on an iron pike. of a king father of | sohamma [khaudharma] 32, name kUNiya of the first heaven of seya zveta] 68, white. Jains. seyaNa [secanaka] 19, name | sohammIsa [ saudharmeza ] 72, of an elephant. lord of slaaf heaven. seya [zrayas] 21, good, VhaNa [ han ] 55, to strike. better. hattha hasta] 17, hand. sevAla [zaivALa] 39, moss. hatthitAvasa [hastitApasa] 39, sesa zeSa] 35,rest, remain- a class of ascetics who ing. kill an elephant and live soa [zoka] 7, grief. on its flesh. soNiya [zoNita] 19, blood. hada [id ] 55, to case soNDA [zuNDA] 19, trunk of __oneself. the elephant. hamma [handhAtoH karmaNi] 55,soma [soma] 40, the moon. _to be struck. soma [somya] 60, pleasant. haya [hata] 7, killed;-56, somo [somA] 54, name of unfortunate. a lady. haya [ya] 28, horse. hariyaga [harita] (ka) 38, somAla [sukumAra] 5,delicate fair. green colour. somila [somila] 37, name harisa [harSa] 16, joy. of a person. hilajale ? 52, to rock. soya [zuc ] 18, to be- havaM [ kSipram ? ihaiva ? ] 7, wail, straight, quickly. For Private and Personal Use Only

Page #404
Glossary isa [] 55, to smile. za [ia] 66, swan. [ER] 19, necklace. hiyaya [hRdaya ] 6, heart. faft [] 11, modesty. feft[] 61, name of a goddess; name of the second chapter of puppha. cUlIyAM. hIle [ helaya ] 52, to despise. gur [ ] 40, to sacrifice. Acharya Shri Kailassagarsuri Gyanmandir 55 humbauTTha ? 38, ( kundikAzcamaH eka kamaNDaludhArI iti TIkAyAm ) a class of ascetics. [] 3, to be (Past. green). [] 38, sacrifised. hemanta [hemanta ] 61, season of winter. hemAbha [ hemAbha ] 8, name of of a hell. hottiya [ hotrika ] 39, the offerer of sacrifice. For Private and Personal Use Only

Page #405
By AN UNIQUE OPPORTUNITY FOR ARDHA MAGADHI STUDENTS. Grammar is the first important difficulty of an Ardha-Magadhi Student 1 Elementary Prakrit & Ardha-Magdhi Grammer is the difficulty of the F.Y. A. Student. 2 Special and Linguistic Study is the difficalty of the Inter Arts Student. 3 Comparative Study of the various Prakrit languages is the difficulty of the B. A. Student. To solve all these difficulties. Buy immediately the Comparative Pakrit Grammar For F. Y. A. Inter and B. A. Ardha-Magadhi Students with a Foreword by prof. K. V. Abhyankar, M. A. V. J. Chokshi, B. a. (Hons.) Dakshina Fellow: Ardh-Magadhi Gajarat College : 1931-32 Price 0-0-0 AHMEDABAD The grammar is written in question and answer form. It makes the difficult and tedious subject of grammer easy and interesting. Its treement is lucid and elegant. Prof. K. V. Abbyankar's opinion in the foreword on the book is the proof of tis importance. Prof. P. L. Vaidya says: " Your grammar is, indeed, interesting." It is the key of success to all the students in the study of prakrit grammar. It brings sure success at the examination. Ito reading enables the stndent of prakrit grammar to follow all other books on prakrit grammar easily and with ad. vantage. Read it and you will find it the best gra. mmar for the examination. Other Artha-Magadht Text Books By the Same Author. 1 Sirisirivalakaha Part I. (For 1936) 2-8-0 II Sirisirivalakaha Part II. (For 1937) 2-0-0 Ill Vivagasuyam (English Translation) 1-4-0 IV Nirayayaliyo 3-0-0 For Private and Personal Use Only

Page #406
qoyDipuewuek6 160180 upsnysu Sunas For Private and Personal Use Only