{"collection":"Jainism","html_url":"https://unchartedknowledge.5gfusion.net/browse/jai/sbe45/sbe4524.htm","path":"jai/sbe45/sbe4524.htm","source_url":"https://sacred-texts.com/jai/sbe45/sbe4524.htm","text":"Jaina Sutras, Part II (SBE45), tr. by Hermann Jacobi, [1895]\nIn the town of Sauryapura 2 there was a powerful king, Vasud\u00eava by name, who possessed the characteristic marks of a king. (1)\nHe had two wives, R\u00f4hin\u00ee and D\u00eavak\u00ee; each of them had a beloved son, R\u00e2ma and K\u00easava. (2)\nIn the town of Sauryapura there was (another) powerful king, Samudravigaya by name, who possessed the characteristic marks of a king. (3)\nHis wife was Siv\u00e2 by name; and her famous son was the venerable Arishtan\u00eami, the saviour of the world and the lord of ascetics. (4)\nThis Arishtan\u00eami, who was gifted with an excellent voice and possessed the thousand and eight lucky marks of the body, was a Gautama, and his skin was black. (5)\nHis body was strong like that of a bull, and hard\nlike steel; he was well proportioned, and had a belly like that of a fish.\nK\u00easava asked the girl R\u00e2g\u00eemat\u00ee 1 in marriage for him. (6)\nNow this daughter of an excellent king 2 was virtuous and well looking; she possessed all lucky marks of the body, and shone forth like the lightning Saud\u00e2man\u00ee. (7)\nHer father said to the powerful V\u00e2sud\u00eava: 'Let the prince come here that I may give him my daughter.' (8)\nHe had taken a bath containing all (lucky) herbs, and had performed the customary ceremonies; he wore a suit of heavenly clothes and was decked out with ornaments. (9)\nRiding on the best mast elephant 3 of V\u00e2sud\u00eava he looked beautiful, like a jewel worn on the head. (10)\nHe sat under a raised umbrella, fanned by two chowries, and he was surrounded on all sides by a host of Das\u00e2rhas 4 and by a complete army drawn\nup in rank and file, while the heavenly sound of musical instruments reached the sky. (11, 12)\nWith such pomp and splendour the hero of the Vrishnis started from his own palace. (13)\nOn his way he saw animals, kept in cages and enclosures, overcome by fear and looking miserable. (14)\nSeeing them on the point of being killed for the sake of their flesh, and to be eaten afterwards, the great sage spoke to his charioteer 1 thus: (15)\n'Why are 2 all these animals, which desire to be happy, kept in cages and enclosures?' (16)\nThen the charioteer answered: 'Lucky are these animals because at thy wedding they will furnish food for many people.' (17)\nHaving heard these words, which announced the slaughter of many animals, the great sage, full of compassion and kindness to living beings, meditated thus: (18)\n'If for my sake many living beings are killed, I shall not obtain happiness in the next world.' (19)\nThen the famous man presented the charioteer with his pair of earrings, his neck-chain, and all his ornaments. (20)\nWhen he had formed his resolution, the gods\ndescended (from heaven), according to the established custom, to celebrate, with great pomp together with their retinue, the event of his renunciation. (21)\nSurrounded by gods and men, and sitting on an excellent palankin, the Venerable One left Dv\u00e2rak\u00e2 and ascended mount Raivataka 1 (22)\nOn arriving at the park he descended from his excellent palankin, surrounded by a crowd of thousands, and then his renunciation took place, while the moon was in conjunction with Kitr\u00e2 2. (23)\nThen he himself plucked out his delightfully-perfumed, soft, and curled hair in five handfuls. (24)\nAnd V\u00e2sud\u00eava said to that subduer of the senses, who had plucked out his hair: 'O lord of ascetics, may you soon obtain what you wish and desire. (25)\n'Increase in knowledge, faith, and right conduct, in forbearance and perfection!' (26)\nIn this manner R\u00e2ma and K\u00easava, the Das\u00e2rhas, and many people paid homage to Arishtan\u00eami and then returned to the town of Dv\u00e2rak\u00e2. (27)\nWhen the daughter of the king heard of the ordination of the Gina, laughter and gaiety forsook her, and she was overwhelmed with affliction' 3. (28)\nR\u00e2g\u00eemat\u00ee thought: 'Shame upon my life, that I have been forsaken by him! it is better I should turn nun.' (29)\nFirm and decided she cut off her tresses which were black like bees and dressed with a brush and comb 1. (30)\nAnd V\u00e2sud\u00eava said to her who had cut off her hair, and subdued her senses: 'Lady, cross the dreadful ocean of the Sams\u00e2ra without difficulty!' (31)\nWhen she had entered the order, the virtuous and very learned lady induced there many people, her relations and servants, to enter the order too. (32)\nOn her way to mount Raivataka it began to rain; her clothes being wet, she entered a cave and waited there in the darkness while it was raining. (33)\nShe took off her clothes and was naked as she was born, thus she was seen by Rathan\u00eami 2, whose\n[paragraph continues] (peace of) mind became (thereby) disturbed; and afterwards she saw him. (34)\nShe was frightened when she discovered herself alone with the monk; folding her arms over her breast she sank down trembling. (35)\nWhen the prince, Samudravigaya's son, saw her frightened and trembling, he spoke the following words: (36)\n'I am Rathan\u00eami, O dear, beautiful, sweetly-speaking lady! Do accept me for your lover, O slender one 1, you shall have no cause to complain. (37)\n'Come, let us enjoy pleasures, for it is a rare chance to be born a human being; after we have enjoyed pleasures, we shall enter on the path of the Ginas.' (38)\nWhen R\u00e2g\u00eemat\u00ee perceived that Rathan\u00eami's strength of will was broken, and temptation had got the better of him, she did not lose her presence of mind and defended her Self on that occasion. (39)\nThe daughter of the best king, true to self-control and her vows, maintained the honour of her clan and family, and her virtue, and spoke to him: (40)\n'If you owned the beauty of Vaisramana 2, the pleasing manners of Nalak\u00fbbara 3, if you were like Purandara 4 himself, I should have no desire for you. (41)\n'Fie upon you, famous knight, who want to quaff the vomited drink for the sake of this life; it would be better for you to die 1. (42)\n'I am the daughter of the Bh\u00f4ga-king 2, and you are an Andhakavrishni; being born in a noble family let us not become like Gandhana-snakes 3; firmly practise self-control! (43)\n'If you fall in love with every woman you see, you will be without hold like the Hatha-plant 4, driven before the wind. (44)\n'As a herdsman or a keeper of goods does not own the things (he has the care of), so you will not truly own Sramanahood.' (45)\nHaving heard these well-spoken words of the virtuous lady, he returned to the Law like an elephant driven by the hook 5. (46)\nProtected in thoughts, words, and acts, subduing his senses and keeping the vows, he practised true Sramanahood throughout life. (47)\nAfter practising severe austerities both of them became K\u00eavalins, and having completely annihilated their Karman, they reached the highest perfection. (48)\nThus act the enlightened, the wise, the clever ones; they turn from pleasures as did this best of men 1. (49)\nThus I say.\n112:2 According to the Brahmanical account Vasud\u00eava lived in Mathur\u00e2. The name given to the town by the Gainas is apparently derived from Sauri, an epithet of Krishna, whose grandfather was S\u00fbra. Soriyapura may be Saurikapura or Sauryapura. The latter rendering adopted by our commentators is based on a wrong etymology.\n113:1 R\u00e2\u00eemai, R\u00e2ima\u00ee, and R\u00e2yamat\u00ee are the forms of her name in Pr\u00e2krit; the spellings R\u00e2gimat\u00ee and R\u00e2gamat\u00ee are also met with in Sanskrit.\n113:2 Viz. Ugras\u00eana. He was placed on the throne by Krishna on the death of Kamsa, cf. Vishnu Pur\u00e2na V, 21. He and D\u00eavaka were the sons of \u00c2huka, Kamsa was a son of Ugras\u00eana, and D\u00eavak\u00ee a daughter of D\u00eavaka, loc. cit. IV, 14. According to the legend of Krishna, as told by the Brahmans and Gainas, Gar\u00e2sandha afterwards repeatedly attacked Mathur\u00e2. Krishna therefore built Dv\u00e2rak\u00e2 on the shore of the western ocean, and sent thither the Y\u00e2dava tribe, loc. cit. V, 22 and 23. The events narrated in the text must be understood to have occurred in Dv\u00e2rak\u00e2, as is evident from verse 21.\n113:3 Gandhahastin, an elephant of the best class, whose very smell is sufficient, as is believed, to frighten common elephants, see verse 55.\n113:4 Das\u00e2ra in Pr\u00e2krit. They are a clan descended from Yadu.\n114:1 In verse 10 Arishtan\u00eami rides on an elephant, but in the sequel he is supposed to travel in a car. Unless the poet can be charged with having made this blunder, which I think just possible, verse 10 must be considered a later addition.\n114:2 The form of the verb akkhahim for akkhanti is worthy of note, because him as ending of the third person plural belongs to Apabhramsa. It is interesting to find a true Apabhramsa form in a text so old as ours, for it seems to prove that at all times Apabhramsa went along with the common Pr\u00e2krit, a vulgar or low with a high middle-Indian language.\n115:1 Raivataka is mount Girn\u00e2r in Kathiaw\u00e2d. The hill is one of the most sacred places of the Gainas, and is covered with temples of the Ginas. It is also sacred to the Hindus on account of its connection with the history of Krishna. The poetical description of mount Raivataka forms the subject of the fourth sarga of the Sisup\u00e2lavadha by M\u00e2gha.\n115:2 The lunar mansion, the chief star of which is Spica or \u03b1 Virginis.\n115:3 The lamentation of R\u00e2g\u00eemat\u00ee on her husband's becoming an ascetic forms the subject of a curious Sanskrit poem called N\u00eamid\u00fbtak\u00e2vya, by Vikrama, son of Sa\u1e45ghana, which has been edited in p. 116 the K\u00e2vyam\u00e2l\u00e2 of 1886. It is what is technically called a samasy\u00e2p\u00fbrana or gloss. The last line of each stanza is taken from the M\u00eaghad\u00fbta of K\u00e2lid\u00e2sa, and the first three lines are added by the poet to make the whole fit the circumstances of his tale.\n116:1 Kukkaphanaga, in Sanskrit k\u00fbrkaphanaka. According to the scholiasts phanaka is a comb made of bamboo.--I have translated, 'cut off her tresses,' but literally it is: 'plucked out her hair.' However, I do not think that women also are to pluck out their hair.\n116:2 Rathan\u00eami was her husband's elder brother. According to a legend told in Haribhadra's T\u00eek\u00e2 of the Dasavaik\u00e2lika S\u00fbtra (see Leumann in the Journal of the German Oriental Society, vol. 46, p. 597), Rathan\u00eami fell in love with R\u00e2g\u00eemat\u00ee. But that lady in order to make him see his wrong, vomited a sweet beverage she had drunk, in a cup and offered it him. On his turning away with disgust she explained to him her meaning: she too had been vomited, as it were, by Arishtan\u00eami, notwithstanding which he wanted to have her. She then taught him the Gaina creed, and he became a monk.\n117:1 Suyanu = sutanu. This may, however, be a proper name, a synonym of R\u00e2g\u00eemat\u00ee, for according to the Harivamsa 2029 and the Vishnu Pur\u00e2na IV, 14, Sutanu was a daughter of Ugras\u00eana.\n117:2 Vaisramana is a Pr\u00e2krit spelling for Vaisravana = Kub\u00eara.\n117:3 Nalak\u00fbbara is Vaisramana's son.\n117:4 Indra.\n118:1 The verses 42, 43, 44, 46 have been received in the Dasavaik\u00e2lika S\u00fbtra II, 7-10, see Leumann's edition of that S\u00fbtra quoted in the note, p. 116. A metrical German translation will be found in the same place.\n118:2 On the Bh\u00f4gas see p. 71, note 2. It is perhaps here misspelt for Bh\u00f4ga. In the Vishnu Pur\u00e2na, Kamsa, Ugras\u00eana's son, is twice called Bh\u00f4gar\u00e2ga (see Wilson's translation, ed. Hall, vol. iv, pp. 260, 271), in contradiction to the common tradition which makes him an Andhaka, compare Pata\u00f1gali on P\u00e2nini IV, 1, 114.\n118:3 There are said to be two kinds of snakes, the gandhana and the agandhana. The former can be made to suck the poison from the wound they have inflicted; the other will rather die than do so. Cf. Leumann, loc. cit., p. 597, note *.\n118:4 Pistia Stratiotes, an aquatic plant.\n118:5 D\u00eav\u00eandra here refers to the story of the N\u00fbpurapandita, of which he gives a small portion in Pr\u00e2krit. The whole story 's related in the Parisishtaparvan of H\u00eamakandra, see the introduction to my edition of that work in the Bibliotheca Indica.\n119:1 Compare the last verse of the Ninth Lecture.","title":"Jaina Sutras, Part II (SBE45): Uttar\u00e2dhyayana: Twenty-Second Lecture. Rathan\u00eami","type":"page"}