Trishasti Shalaka Purusa Caritra Part 4

Author(s): Hemchandracharya, Helen M Johnson
Publisher: Oriental Research Institute Vadodra
Catalog link: https://jainqq.org/explore/001004/1

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GAEKWAD'S ORIENTAL SERIES No. GXOXY S

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GAEKWAD'S ORIENTAL SERIES Published under the Authority of the Maharaja Sayajirao University of Baroda GENERAL EDITOR: G. H. BHATT, M.A. No. CXXV TRISASTISALAKAPURUSACARITRA Vol. IV Books VI and VII

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TRISASTISALAKAPURUSACARITRA OR THE LIVES OF SIXTY-THREE ILLUSTRIOUS PERSONS BY ACARYA SRI HEMACANDRA Vol. IV TRANSLATED INTO ENGLISH BY HELEN M. JOHNSON, Ph.D. 1954 ORIENTAL INSTITUTE BARODA

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Printed by Norman A. Ellis at the Baptist Mission Press, 41A Lower Circular Road, Calcutta, and Published on behalf of the Maharaja Sayajirao University of Baroda by G. H. Bhatt, Director, Oriental Institute, Baroda. Price Rs.35.

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To THE MEMORY OF LITTLE RAMA

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I Preface II Abbreviations III Bibliography Introduction IV V Text CONTENTS Book VI: Kunthusvamicaritra Aranathacaritra I II Anandapurusapundarikabalicaritra 37 41 Subhumacakravarticaritra Dattanandanaprahladacaritra Mallinathacaritra Munisuvratanathacaritra Mahapadmacakricaritra Book VII: Jaina Ramayana Naminathacaritra Harisenacakricaritra Jayacakricaritra VI Appendix I: Additional Notes VII Appendix II: New and Rare Words VIII Text Corrections IX Index of Names and Subjects X Index of Sanskrit and Prakrit Words Page vii ix xiii xxix 49 52 72 89 107 353 362 365 369 372 379 385 406

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PREFACE Volume IV of the translation of the Trisastisalakapurusacaritra, as well as Volume III, was completed in India under a grant from the American Philosophical Society. The press copy of the translation of the text was delivered to the publisher in May, 1948. I received the last of the galley proof of the text in September, 1951. As for the earlier volumes, I had the advice and assistance of Santamurti Muni Sri Jayantavijayaji, disciple of the late Acarya Vijaya Dharma Suri, through Book VI. His death in December, 1948, was a great loss to Indological scholarship, as well as to the Jain community. His devotion to pure scholarship was unusual and of great benefit to all students with whom he came in contact. He was especially generous with his time to foreign students. I am under obligation to H. M. Shah, B.A., of Ahmedabad, for his help as interpreter-correspondent for many years. I am indebted to Sri Muni Punyavijayaji, disciple of Caturvijayaji, for information and assistance throughout my stay in Baroda, especially on Book VII. He is a learned scholar, most liberal with his time and knowledge. As always, I received every assistance from the staff of the Oriental Institute, especially from the Jain Pandit, L. B. Gandhi, from whose thorough knowledge of Jain texts I have always profited; from Pandit K. S. Ramasvami Shastri Siromani for information on Brahmanical points; from J. S. Pade, M.A., Librarian, and Mr. M. A. Joshi, Technical Assistant. The Director, Dr. B. Bhattacharyya, gave me every facility until his retirement during the publication of this volume. Prof. P. E. Dumont of Johns Hopkins University was kind enough to discuss some Brahmanical questions. In addition to the Poona and Bhavnagar MSS that I used for the preceding volumes, I had loans from the Jnana

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viii PREFACE Mandir in Baroda and one from the collection in Chani, an excellent MS, a copy, they said, of a very old one. I am deeply appreciative of the liberality of the Jain libraries in lending their MSS, which so far exceeds that of the libraries in this country. Where words are spelled sometimes with a long and sometimes with a short vowel, e.g. Malli and Malli, I have followed the text. The Sanskrit words that have been retained in the translation are included in the English Index with an explanation for the reader who does not know Sanskrit. These entries are illustrative, not exhaustive. Complete references will be found in the Sanskrit Index. HELEN M. JOHNSON. OSCEOLA, MO. February 11, 1953.

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ABBREVIATIONS, ABayA = Abhandlungen der Bayerischen Akademie der Wissenschaften, Phil. Klasse. Abhi. = Abhidhanacintamani, Bhav. ed. Acar.= Acarangasutra. AKM = Abhandlungen fur die Kunde des Morgenlandes. ANSS = Ananda Sanskrit Series. Anuyog.= Anuyogadvara. Apte = Sanskrit-English Dictionary. AS = Agamodayasamiti Series. Aup.= Aupapatikasutra. Ausadhi = Brhannighantu. Ava.= Avasyakasutra, Malayagiri's com. Avacurni.= Avasyakacurni. AvaH = Avasyakasutra, Haribhadra's com. AvaHH = Haribhadriyavasyakavrttitippanaka. B.= Barnett's ed. of Antagadadasao and Anuttarovavaiya dasao. Balfour = Cyclopaedia of India. Bate = Bate's Hindi Dictionary. Bhag. = Bhagavatisutra. BIhat.= Brhatsaigrahani. Chand. = Chandonusasana. Clements = Introduction to the Study of Indian Music. Crooke = Religion and Folklore of Northern India. DesiH = Desinamamala. DH = Dasavaikalikasutra, Haribhadra's com. DLF = Devchand Lalbhai Jain Pustakoddhar Fund. Dutt = Materia Medica. Fox-Strangways = Music of Hindostan. G.= Der Jainismus. GOS = Gaekwad's Oriental Series. Guj.= Gujarati. Guna.= Gunasthanakramaroha,

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X H= Hindi. Haim. Haimasabdanusasana. Hindu Holidays H. I. = Hindu Holidays and Ceremonials. Elements of Hindu Iconography. H. of J. The Heart of Jainism. Harvard Oriental Series. Fallon's Hindustani Proverbs. Indian Historical Quarterly. Indische Spruche. HOS H. P. IHQ IS: Jamb. Jambudvipaprajnapti. JAOS Journal of the American Oriental Society. JBBRAS Journal of the Bombay Branch of the Royal Asiatic Society. J. G. The Jaina Gazette. J. G. D. Jaina Gem Dictionary. = Jiv. Jnata. Jivajivabhigama. Jnatadharmakatha. K. Die Kosmographie der Inder. - Kirfel = do. Kan. = Lp. M - KSK LAI - - The Study of Jainism. Kavya. Kavyanusasana by Hemacandra. Kavya. V. Kavyanusasana by Vagbhatta. KG Karma Granthas. = = - = Km = Kavyamimamsa. KS - Kalpasutra. Kalpasutra, with Kiranavali com. Life in Ancient India as depicted in the Jain Canons. - Lokaprakasa. Marathi. - = ABBREVIATIONS Martin The Gods of India. M. C. Marathi-English Dictionary. - = = MDJG Meyer MW = Monier-Williams, Sanskrit-English Dictionary. O. of J. Outlines of Jainism. = Manikchand Digambara Jaina Granthamala. Hindu Tales.

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ABBREVIATIONS xi Oppert = On the Weapons, Army Organisation and Political Maxims of the Ancient Hindus. Panca.= Pancapratikramanasutra. Pancaprati.= do. Panca.= Pancasakagrantha. PE = Ardha-Magadhi Kosa. Penzer = Ocean of Story, trans. of Kathasaritsagara. PH = Paiasaddamahannavo. PJP.= First Principles of Jain Philosophy. Pk.= Prakrit. Popley = Music of India. Pra.=Prajnapana. Pras.= Prasnavyakarana. Pravac.= Pravacanasaroddhara. Raja.= Rajaprasniyasutra. Rajendra.= Abhidhanarajendra. Roxb.= Flora Indica. Sabda.= Sabdasagara. Sam.= Samavayangasutra. SBE = Sacred Books of the East. SBJ = Sacred Books of the Jainas (Arrah). Sth.= Sthanangasutra. T.= Tattvarthadhigamasutra, Jacobi's ed. Tapavali = Taporatnamahodadhi. Tri.= Trisastisalakapurusacaritra. Uttar.= Uttaradhyayana. Uttar. B.= Uttaradhyayana with Bhavavijaya's com. Uttar. K.= Uttaradhyayana with Kamalasamyama's com. Uv.= Uvasagadasao, Hoernle's ed. Vises. = Visesavasyakabhasya. Vogel = Indian Serpent Lore. Watt = The Commercial Products of India. Watt Dict.= Dictionary of the Economic Products of India. Wilkins = Hindu Mythology. YJG = Yashovijaya Jaina Granthamala, Benares. Yog.= Yogasastra.

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xii ABBREVIATIONS ZDMG = Zeitschrift der Deutschen Morgenlandischen Gesellschaft. I = Vol. I, Trisastisalakapurusacaritra. Vol. LI, GOS. II = Vol. II, - Vol. LXXVII, GOS. III = Vol. III, Vol. CVIII, GOS.

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BIBLIOGRAPHY GENERAL Abhidhanarajendra. A Prakrit-Sanskrit lexicon of Jain texts. By Vijaya Rajendra Suri. Ratlam 1913-25. Alberuni's India. An English Edition with Notes and Indices, E. C. Sachau. 2 vols. London 1910. Annals and Antiquities of Rajasthan, or the Central and Western Rajpoot States of India, J. Tod. 2 vols. London 1829-32.. Antiquities of India, L. D. Barnett. London 1913. Ardha-Magadhi Kosa. In five languages. S. S. Jain Conference. Bombay 1923--30. Astronomie, Astrologie und Mathematik, G. Thibaut. Grundriss der Indo-Arischen Philologie und Alter tums-kunde. III Band, 9 Heft. Strassburg 1899. Ausgewahlte Erzahlungen aus Hemacandras Parishishta parvan. German translation by J. Hertel. Leipzig 1908. Ausgewahlte Erzahlungen in Maharashtri. Grammatik, Text, Worterbuch. H. Jacobi. Leipzig 1886. Beast and Man in India, J. L. Kipling. McMillan and Co. 1904. Bihannighantu or Ausadhikosa. A Sanskrit, vernacular and English botanical glossary. Poona 1924. The Book of Good Counsels, Arnold. From the Sanskrit of the 'Hitopadesa.' London 1893. Brahmanism and Hinduism, Monier-Williams. Fourth edition. New York 1891. Chips of Jade, Guiterman. New York 1920. A Collection of Telegu Proverbs, translated, illustrated, and explained, together with some Sanscrit Proverbs, Carr. Madras : London 1868. The Commercial Products of India, G. Watt. London 1908.

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xiy BIBLIOGRAPHY Cyclopaedia of India and of Eastern and Southern Asia, Balfour. 3 vols. Third edition. London 1885. A Dictionary of the Economic Products of India, G. Watt. Government of India Press. Calcutta 1896. A Dictionary of the Hindee Language, J. D. Bate. Allahabad 1918. A Dictionary of Hindu Architecture, P. K. Acharya. Oxford Press. 1927 (?). A Dictionary of Plant Names, Gerth van Wijk. The Hague 1911. Eastern Monachism, Hardy. London 1850. Eine jainistische Bearbeitung der Sagara-Sage. Disserta tion by Richard Fick. Kiel 1888. Elements of Hindu Iconography, T. A. Gopinath. Madras 1914. The Elephant-Lore of the Hindus. The Elephant-Sport of Nilakantha. Translated from the original Sanskrit with Introduction, Notes, and Glossary. Edgerton. Yale University Press. 1931. Encyclopedia of Religion and Ethics, Hastings. New York 1908-26. Epitome of Jainism, Nahar and Ghosh. Calcutta 1917. Essai de Bibliographie Jaina, Guerinot. Annales du Musee * Guimet. Paris 1906. Essays and Lectures on the Religion of the Hindus, H. H. Wilson. Vol. I. London 1861. Fact Digest. August, 1940. Published at Emaus, Pa. Fire-Arms in Ancient India, G. N. Vaidya. JBBRAS, * IV (1928). First Principles of Jain Philosophy, H. Jhaveri. Benares 1918. Flora of British India, Hooker. 7 vols. London 1875-97. Flora of the Presidency of Bombay, Cooke. 2 vols. 1903-08. Flora Indica, Roxburgh. Thacker, Spink and Co. Cal cutta 1874. The Folklore of Bombay, Enthoven. Oxford 1924.

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BIBLIOGRAPHY Folk Lore Notes. Vol. I Gujarat; Vol. II Konkan, Enthoven. British India Press. Bombay 1914. XV London 1888. Folk Tales of Kashmir, Knowles. The Geographical Dictionary of Ancient and Mediaeval India, N. L. Dey. London 1927. Geschichte der Indischen Litteratur, M. Winternitz. 3 vols. Leipzig 1904-1922. Gods of India, E. O. Martin. E. P. Dutton and Co. 1914. Grammatik der Prakrit Sprachen, Hemachandra (Siddhahemacandram, Adhyaya VIII). Edited by Pischel. Halle 1877-80. A Handbook of Tropical Gardening and Planting, H. F. Macmillan. Case & Co. Colombo 1914. A Handful of Popular Maxims, Jacob. Bombay 1900. See Laukikanyayanjali. 1915. Heart of Jainism, Mrs. S. Stevenson. Oxford Press. Hindi Sabdasagara. A Hindi lexicon. Published by Pracarinisabha of Benares. 1916-28. The Hindi Scientific Glossary. Containing the Terms of Astronomy, Chemistry, Geography, Mathematics, Philosophy, Physics, and Political Economy, with their Hindi equivalents. Syam Sundar Das. Benares 1906. Hindu Holidays and Ceremonials, B. A. Gupte. Thacker, Spink & Co. 1919. Hindu Mythology, Wilkins. Thacker, Spink & Co. 1882. Hindu Tales, translation of Jacobi's Ausgewahlte Erzahlungen in Maharashtri by J. J. Meyer. London 1909. Hindustani Proverbs, Fallon. A History of Indian Literature, M. Winternitz. Vol. 2. English translation. Calcutta 1933. The History of Rajputana, Gahlot. In Hindi. 2 vols. Jodhpur 1937. A History of Sanskrit Literature, A. B. Keith. Oxford 1928. Hobson-Jobson. A Glossary of Anglo-Indian Colloquial Words and Phrases, Yale-Burnell. London 1886.

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xvi BIBLIOGRAPHY Householders' Dharma, C. R. Jain. Indian Architecture, P. K. Acharya. Oxford Press. 1927 (?). The Indian Calendar, Sewell and Diksit. London 1896. The Indian and Christian Miracles of Walking on the Water, W. N. Brown. Chicago 1928... Indian Myth and Legend, D. A. Mackenzie. - London. The Indian Sect of the Jainas, G. Buhler. Luzac & Co. London 1903. Indian Serpent Lore, J. Ph. Vogel. London 1926. Indian Trees, D. Brandis. London 1911. Indian Wisdom, Monier-Williams. Fourth edition. London 1893. Indische Spruche, Sanskrit und Deutsch, O. Bohtlingk. 3 vols. Second edition. St. Petersburg 1870-73. An Introduction to Jainism, A. B. Latthe. Bombay. Introduction to the Study of Indian Music, Clements. New York 1913. Das Jaiminiya Brahmana in Auswahl, Caland. Text, Ubersetzung, Indices. Amsterdam 1919. The Jaina Gem Dictionary, J. L. Jaini. Arrah 1918. Jaina Iconography, Bhandarkar. (The Samavasarana stavana). Indian Antiquary. Vol. 40 (1911), pp. 125 ff.; 153 ff. Jaina Jatakas, translation of Book I, Canto I of Hema candra's Trishashtisalakapurushacaritra, B. D. Jain. Lahore 1925. The Jaina Ramayanas, D. L., Narasimhachar. IHQ XV, 575 ff. Der Jainismus, H. V. Glasenapp. Berlin 1925. Jinaratnakosa, H. D. Velankar. Vol. I. BORI. Poona 1944. Kalpadrumakosa, Radhakantadeva. A11-Sanskrit Dict. Calcutta 1886Karma Philosophy, Karbhari. Bombay 1913. Key of Knowledge, C. R. Jain. 1915. Die Kosmographie der Inder, W. Kirfel. Leipzig 1920.

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BIBLIOGRAPHY xvii. Life and Stories of the Jaina Savior Parcvanatha, M. Bloomfield. The Johns Hopkins Press. Baltimore 1919. Life in Ancient India as Depicted in the Jain Canons, J. C. Jain. Bombay 1947. Life of Mahavira, M. C. Jaini. Allahabad 1908. Marathi-English Dictionary, Molesworth-Candy. Bombay 1857. Marathi Proverbs, Mainwaring. Oxford 1899. The Materia Medica of the Hindus, Dutt. With a Glossary of Indian Plants by George King. Revised edition. Calcutta 1900. Mediaeval Jainism, B. A. Saletore. Bombay 1938. The Modern Gujarati-English Dictionary, Mehta. Baroda 1925. Music of Hindostan, Fox-Strangways. Oxford 1914. Music of India, H. A. Popley. Oxford Press. 1921. A Naturalist in Himalaya, R. W. G. Kingston. London 1920. Notes de Bibliographie Jaina, Guerinot. Journal Asiatique, Vols. 14, 19. On False Ascetics and Nuns in Hindu Fiction, M. Bloom field. JAOS 44, 204 ff. On the Weapons, Army Organisation and Political Maxims of the Ancient Hindus. Based on Nitiprakasika and Sukraniti, G. Oppert. Madras 1880. Outline of the Religious Literature of India, J. N. Farquhar. Oxford Press. 1920. Outlines of Jainism, J. L. Jaini. Reprinted with corrections. Cambridge 1940. Paia-sadda-mahannavo (Praketasabda-maharnava). Pra krt-Hindi Dictionary, H. T. Sheth. Calcutta 1928. A Pepys of Mogul India, Irvine. London 1913. Plagues and Pleasures of Life in Bengal, Cunningham. London 1907. The Popular Religion and Folk-Lore of Northern India, W. Crooke. 2 vols. Constable & Co. 1896.

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xviii Racial Proverbs, Champion. New York 1938. Ras Mala, Forbes. London 1878. Religion and Folklore of Northern India, Crooke. Oxford University Press. 1926. BIBLIOGRAPHY Religion and Philosophy of the Veda and Upanishads, Keith. HOS 31, 32. Cambridge 1925. Sabdacintamani, a Sanskrit-Gujarati Dictionary. Vora 1900. The Sanskrit Drama, Keith. Oxford 1924. Shabda-sagara, Sanskrit-English Lexicon, Vidyasagara. Based on Wilson's Sanskrit-English Dictionary. Calcutta 1900. The Sinduvara Tree in Sanskrit Literature, M. B. Emeneau. University of California Publications in Classical Philology, 12, 333 ff. Some Indian Friends and Acquaintances, Cunningham. New York 1904. Study of Jainism, L. Kannoomal. Agra 1916. Things Indian, W. Crooke. London 1906. Uber das Leben des Jaina Monches Hemachandra, G. Buehler. Wien 1889. A Vedic Index of Names and Subjects, Macdonell-Keith. 2 vols. London 1912. A View of the History, Literature and Mythology of the Hindus, Ward. 3 vols. London 1822. Yaksas, Parts I and II, Coomaraswamy. Smithsonian Institute. Washington 1928-31. Yasastilaka and Indian Culture, K. K. Handiqui. Jaina Samskrti Samraksaka Sangha. Sholapur 1949. Zeitschrift der Deutschen Morgenlandischen Gesellschaft. Vols. 28 and 42. Leipzig. SANSKRIT AND PRAKRIT TEXTS, INCLUDING TRANSLATIONS Agnipurana, edited by Rajendralala Mitra. Bibliotheca Indica, n.s. 189, 197, 201, 291. Calcutta 1873-79. Prose English translation by M. M. Dutt. 2 vols. Calcutta 1903-04.

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BIBLIOGRAPHY xix Adhyatmatattvaloka, Muni Nyayavijaya. With Guj. notes and translation by author. Translated into English with general notes. Bhavnagar 1920. Anuyogadvarasutra, vitti by Maladharin. AS 1924. Anekantajayapataka, Haribhadra. With author's com mentary. Yasovijayagranthamala 40. Bhavnagar 1914. Anekarthasamgraha, Hemacandra. With com. Ed. by Zachariae. Vienna 1893. Antagadadasao, translated by L. D. Barnett. and Anuttarovavaiyadasao, -- .Oriental Translation Fund. London 1907. Apabhramsakavyatrayi, Jinadattasuri. GOS XXXVII. Baroda 1927. Abhidhanacintamani, Hemacandra. With index. Yaso vijaya Jaina Granthamala 42. Bhavnagar 1919. Abhidhanacintamani, Hemacandra. Herausgegeben, uber setzt und mit Anmerkungen begleitet. Bohtlingk and Rieu. St. Petersburg 1847. Arthasastra, Kautilya's, translated by R. Shamasastry. Government Oriental Library Series. Bibliotheca Sanskrita, No. 37, Part II. Bangalore 1915. Das Altindische Buch vom Welt- und Staatsleben. Das Arthacastra des Kautilya. Aus dem Sanskrit ubersetzt und mit Einleitung und Ammerkungen ver sehen, J. J. Meyer. Leipzig 1926. Acaraagasutra, translated by H. Jacobi. SBE Vol. 22. Oxford 1884. Adinathacaritra, Hemacandra. First parvan of Trisasti salakapurusacaritra. Hindi translation by Muniraj Pratapamuni. Indore. Avasyaka-erzahlungen, Leumann. 'AKM X, 2. Leipzig 1897. Avasyakacurni, Jinadasa. With niryukti by Bhadrabahu. Ratlam 1928.

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XX Avasyakasutra, with niryukti by Bhadrabahu and vrtti by Malayagiri. AS Bombay 1928. Avasyakasutra, with niryukti by Bhadrabahu and vrtti by Haribhadra. AS Bombay 1916. Uttaradhyayana, with vivrti by Bhavavijaya. Atmanandasabha. Bhavnagar 1918. with vrtti by Kamalasamyama. Belanganj, Agra 1923, Part I, and Bhavnagar, Parts II-IV, 1925-33. with Bhadrabahu's niryukti and Santisuri's vrtti. DLF 1917. > BIBLIOGRAPHY translated by H. Jacobi. SBE Vol. 45. Oxford 1895. Upadesacintamani, Jayasekhara. Jamnagar 1918. Upadesatarangini, Sriratnamandiraganin. Benares 1910. Uvasagadasao (Upasakadasasutra), edited and translated by R. Hoernle. Bibliotheca Indica. Calcutta 1885. Rsimandalaprakarana, Dharmaghosasuri. Atmavallabhagranthamala 13. Vala 1939. Aupapatikasutra, with vrtti by Abhayadeva. AS Bom bay 1916. Ed. by Brockhans. 3 Kathakoca, translated by Tawney. Oriental Translation Fund, Vol. VI (New Series). London 1895. Katha Sarit Sagara, Somadeva. vols. Leipzig 1839-66. Kathasaritsagara, Somadeva. Tawney. Bibliotheca Indica. Translated by C. H. Calcutta 1880-84. C. H. Tawney's translation of, called 'The Ocean of Story,' edited by N. M. Penzer with, additional notes and appendices. London 1924. Karma Grantha, Devendra Suri, with author's commentary. 2 vols. Prasarakasabha. Bhavnagar 1909-11. "3 Devendra Suri. With Gujarati notes. Atmanandasabha. Vol. I.. Bhavnagar 1935. Kalpasutra, with Dharmasagara's vrtti, called Kiranavali. Atmanandasabha. Bhavnagar 1922. with Subodhikakhyavrtti. DLF 1923. translated by H. Jacobi. SBE Vol. 22. Oxford 1884. 2

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BIBLIOGRAPHY xxi Kadambari, Banabhatta and son, Bhushanabhatta. With com. of Bhanuchandra and his disciple Siddhachandra. Ed. by K. P. Parab. Second edition. Bombay 1896. The Kadambari of Bana, translated by C. M. Ridding. London 1896. Kavyakalpalata, Arisinha. With vitti by Amaracandra. Bombay 1891. Kavyamimarsa, Rajasekhara. Third edition, revised and enlarged by K. S. Ramaswami. GOS I. Baroda 1934. Kavyanusasana, Hemacandra. Kavyamala 70. Bombay. Kavyanusasana, Vagbhatta. Bombay 1915. Kumarapalapratibodha, Somaprabha. GOS XIV. Baroda 1920. Krsnayajurvediyam taittiriyabrahmanam, srimatsaya nacaryaviracitabhasyasametam. AnsS 37. Poona * 1898. Gacchacaraprakirnaka, with vitti by Vanara. AS Bombay 1923. Gunasthanakramaroha, Ratnasekharasuri. With author's commentary. DLF Bombay 1916. Gommatasara, Nemicandra. Edited with translations in Sanskrit and English and with commentary in English by J. L. Jaini. SBJ V and VI. Lucknow 1927. Caturvargacintamani, Hemadri. Bibliotheca Indica. * Calcutta. Caturvinsatijinanandastutayah, Sri Meruvijayagani. Ed. with Gujarati translation, etc. by H. R. Kapadia. AS Bombay 1929. Catuhsaranadimaranasamadhyantam Prakirnakadasaka. AS 1920. Chandonusasana, Hemacandra. Bombay 1912.. Jambudvipaprajnapti, with vitti by santicandra. DLF 1920. Jivajivabhigama, with vitti by Malayagiri. DLF 1919. Jaiminiyabrahmana. See above, Das Jaiminiya etc. Jnatadharmakatha, with vivarana by Abhayadeva. AS 1919,

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xxii Jnatadharmakatha, 2 vols. Prasarakasabha. Bhavnagar 1929-30. With commentary. BIBLIOGRAPHY Tattvarthadhigamasutrani, Umasvati. Motilal Ladhaji. Poona 1926. translated by H. Jacobi. ZDMG Vol. 60. Text and Translation. Notes and Commentary in English by J. L. Jaini. SBJ II. Arrah 1920. Taporatnamahodadhi (Tapavaligrantha). Second Edited by Muniraj Bhaktivijayaji. Atmanandasabha 27. Bhavnagar 1946. Taittiriyabrahmana. See Krsnayajur etc. Trisastilaksanamahapurana. See Mahapurana. Trisastisalakapurusacaritra, Hemacandra. 6 vols. Prasarakasabha. Bhavnagar 1905-09. translated by H. M. Johnson. Vol. I, The Adisvaracaritra. GOS LI. Baroda 1931. -, Vol. II. Books II and III. GOS LXXVII. Baroda 2 1937. Vol. III, Books IV and V. GOS CVIII. Baroda 1949. see above, Adinathacaritra. -, see above, Jaina Jatakas. Davvasamgaha (Dravyasamgraha), Nemicandra. With com. by Brahmadeva. Ed. with translation and notes in English by S. C. Ghosal. SBJ I. Arrah 1917. Dasarupa, Dhanamjaya. Edited and translated by George C. O. Haas. Indo-Iranian Series of Columbia University, vol. 7. 1912. Dasavealiyasutta, with Bhadrabahu's niryukti. Ed. and translated into English by K. V. Abhyankar. Ahmedabad 1932. Dasavaikalikasutra. Jinayasahsurigrantharatnamala. ed. Cambay 1919. Dasavaikalikasutra with Bhadrabahu's niryukti and Hari DLF 47. 1918. bhadra's vitti. Divyavadana. A Collection of Early Buddhist Legends. Edited by Cowell and Neil. Cambridge 1886.

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BIBLIOGRAPHY xxiii Devalasmoti. See Smotisamuccaya. Desinamamala, Hemacandra. Edited by Pischel. Second edition with glossary. Bombay Sanskrit Series XVII. Bombay 1938. Dravya-Samgraha, Nemichandra. See Davvasamgaha. Dvyasrayakavya, Hemacandra. Bombay Sanskrit and Prakrit Series 76. 1921. Dharmaratnaprakarana, Sri santisuri. Atmanandasabha. Bhavnagar 1914. Dharmasastra, Vasishtha. Translated by Buhler in SBE XIV. Oxford 1882. Nandisutra, with vitti by Malayagiri. AS Bombay 1924... Nandyadigathadyakaradiyuto Visayanukrama. AS 1928. Nayatattvaprakarana, Devaguptasuri. Atmanandasabha. Bhavnagar. Navatattvasahityasangraha, edited by Udayavijayagaai. - Ahmedabad 1922. Natyadarpana, Ramacandrasuri. Vol I. GOS XLVIII. Baroda 1929. Natyasastra, Bharata. Edited by Sivadatta and Parab. Bombay 1894. - , with commentary of Abhinavagupta.GOS XXXVI and LXVIII. Baroda 1926-34. Nyayakusumanjali, Muni Nyayavijaya. Sanskrit with translation and notes in Gujarati and English. Ahmedabad 1922. Pancatantra, translated by A. W. Ryder. University of Chicago Press. 1925. Pancapratikramanadisutra. Atmanandasabha. Bhav nagar 1926. Pancasakagrantha. With tika by Abhayadeva. Prasaraka sabha. Bhavnagar 1912. Panchastikaya Sara, Kundakundacarya. Edited with translation, notes, etc. by Chakravartinayanar. SBJ III. Arrah 1920,

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xxiv BIBLIOGRAPHY Padmananda Mahakavya, with Caturvinsatijinendrasan ksiptacaritani as Appendix, Amaracandra Suri. GOS LVIII. Baroda 1932. Parisistaparvan, Hemacandra. Edited by H. Jacobi. Calcutta 1883. , extracts translated by J. Hertel. Leipzig 1908. Purushartha-Siddhyupaya, Amrta Candra Suri. Edited by Pandit Ajita Prasad. Sacred Books of the Jainas. Vol. IV. Lucknow 1933. Prakirnaka Catuhsarana, Virabhadra. DLF 1922. Prajnapanopanga, with vivarana by Malayagiri. AS 1918. Prataparudrayasobhabhushana, Vidyanatha. With notes in English. Bombay Sanskrit and Prakrit Series, No. LXV. 1909. Prabandhacintamani, Merutunga. Edited by Ramacandra Dinanath. Bombay. - translated by C. H. Tawney. Calcutta 1901. Pravacanasaroddhara, Nemicandra. With vrtti by Sid dhasena. DLF Bombay 1922. Prasnavyakarananga, with vivarana by Abhayadeva. AS Bombay 1919. Pracinagurjarakavyasangraha. GOS XIII. Baroda 1920. Priyadarsika, Harsha: Translated by Nariman, Jackson, and Ogden. Columbia University. Indo-Iranian Series, 10. Bthatsarhita, Varamihira. With commentary by Bhattot pala. Vizianagram Sk. Series X. Benares 1895-97. Bthatsangrahani, with vitti by Malayagiri. Atmananda sabha. Bhavnagar 1917. Bhagayatisutra, with vitti by Abhayadeva. AS 1919. Bhagavatapurana. Le Bhagavata Purana ou Histoire Poetique de Krichna. Traduit et Publie par M. Eugene Burnouf. 2 vols. Paris 1840-44. Bhavaprakasana, Saradatanaya. GOS XLV. Baroda 1930. Mallinathacaritra, Vinayacandrasuri. VJG 29. Benares 1911.

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BIBLIOGRAPHY XXV Mahapurana, or Tisatthimahapurisagunalamkara, Puspa danta. Ed. by P. L. Vaidya. 3 vols. MDJG Bombay 1937 Matangalila, Nilakantha. Trivandrum Sanskrit Series No. IO. 1910. -, translated by F. Edgerton. See above, The Elephant Lore of the Hindus. Manava-Dherma-Sastra (Manavadharmasastra); or The Institutes of Menu. Edited by G. C. Haughton. London 1825. Markandeya Purana. Edited by Bhattacarya. Calcutta 1876. -, translated by F. E. Pargiter into English. Calcutta 1904. Maharashtri. Ausgewahlte Erzahlungen in, See above under Ausgewahlte. Mimansadarsana: Jaiminipranitamimansadarsana with Sabara's bhasya. AnSS 97. Poona 1932. Meghaduta, Kalidasa. With commentary of Vallabhadeva. Edited by E. Huitzsch. London 1911. With commentary of Mallinatha. Edited by N. G. Suru. Poona. Maitrayani Sanhita. Edited by L. von Schroeder. 4 vols. Leipzig 1881-86. Moharajaparajaya, Vasahpala. GOS IX. Baroda 1918. Yajnavalkya Smrti, with commentaries of the Mitaksara, the Viramitrodaya, and the Dipakalika. An English translation with notes, etc. by J. R. Gharpure. Vol. II, Part III of the Collection of Hindu Law Texts. Bombay 1938. Yogadarsana, Bhagavan Mahamuni Patanjalipranitam, with bhasya by Kesnadvaipayana (Vyasa), and vyakhya called Tattvavaisaradi by Vacaspatimisra and tippana by Svami Balarama. Calcutta 1890. Yogasastra, Hemacandra. With his own commentary. Prasarakasabha. Bhavnagar 1926.

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xxvi BIBLIOGRAPHY Yogasastra, four chapters translated by E. Windisch. ZDMG Vol. 28 (1874). Yogasutra, Patanjali. Translation by Woods, called The Yoga-system of Patanjali, or The Ancient Hindu Doctrine of Concentration of Mind. Includes the bhasya and the Tattvavaisaradi. Harvard Oriental Series, 17. 1914. See above, Yogadarsana. Raghuvarsa, Kalidasa. With the commentary of Malli natha and translation into English. Ed. by Nandar gikar. Bombay 1897. Ratnasancayaprakarana. With Guj. commentary. Pra sarakasabha. Bhavnagar 1928. Rajaprasniyasutra, with vitti by Malayagiri. AS Bombay 1925.. Ramayana of Valmiki. With commentary of Rama. Edited by Parab. 2 vols. Bombay 1888. Rauhineyacaritra, Devamurti. Atmanandasabha. Bhav nagar 1916. Lekhapaddhati. GOS XIX. Baroda 1925. Lokaprakasa, Vinayavijaya. DLF 1926. Laukikanyayanjali, A Handful of Popular Maxima, Jacob. Bombay 1900. Vasudevahindiprathamakhandam, Sri Sanghadasa. Edited by Caturvijaya and Puoyavijaya. Atmanandasabha 80, 81. Bhavnagar 1930-31. Vasistha Dharmasastra. See Dharmasastra. Vikramacaritra (Pancadandakathatmaka). Edited by Hiralal Hansraj. Jamnagar 1914. Vimalanathacaritra, Joanasagarasuri. Edited by Hiralal Hansraj. Jamnagar 1910. Vivekavilasa, Jinadattasuri. Ahmedabad 1898. Visesavasyakabhasya. With commentary by Maladhari hemacandra. Benares 1911. Visnupurana. Jivanandavidyasagara ed. Calcutta 1882. Vishnu Purana, translation by H. H. Wilson. Trubner & Co. London 1870.

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BIBLIOGRAPHY xxvii Viramitrodaya, Pujaprakasa. Edited by Pandit Mitra misra. Chowkhamba Sanskrit Series 164-66, 183. Benares 1913. Venisamharaj Bhatta-Narayana. Edited with English notes by Rashivadekar and Dravid. Poona 1909-10. Vairagyasataka, Bhartrhari. Edited by Kale. Bombay 1922. Satapathabrahmana, translated by Eggeling. SBE XII, XXVI, XLI, XLIII, XLIV. Oxford 1882-1900. Saligramanighantubhusana, L. Saligrama. Bombay 1912. Silangadi Ratha Sangraha. Ahmedabad 1913. Sesanamamala, Hemacandra. In vol. with Abhidhana cintamani. DLF 92. Surat 1946.. . Sraddhavidhi, Ratnasekhara. Bhavnagar 1927. Sri Vijayadharmasuri Astaprakati Puja, Muni Vidya vijayaji. Bhavnagar 1927. Sri Santinathamahakavya, Munibhadrasuri. YJG 20. Benares 1911. Sri santinathacaritra, Devacandrasuri. MS in Oriental Institute, Baroda. Srisamavasaranastava, Dharmaghosasuri. Atmananda sabha. Bhavnagar 1911. Srautasutra of Apastamba belonging to the Taittiriya Samhita. Ed. by R. Garbe. 3 vols. Calcutta 1902. Sanskarakaustubhaprarambha, Anantadeva. Bombay 1861. Sargitamakaranda, Narada. GOS XVI. Baroda 1920. Sangitaratnakara, Saragadeva. Edited by Apte. Poona 1896. Sanatkumaracaritram, ein Abschnitt aus Haribhadra's Neminathacaritram. Text and translation, H. Jacobi. ABayA XXXI, 2 (1921). Samaranganasutradhara, King Bhoja. GOS XXV and XXXII. Baroda 1924-25. Samavasaranastavana, translated by D. R. Bhandarkar. Indian Antiquary, 40 (1911), pp. 125 ff.; pp. 153 ff. See above, Jaina Iconography and Srisam.deg

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xxviii BIBLIOGRAPHY Samavayangasutra, with tika by Abhayadeva. AS 1918. Sadhanamala. Vol. II, GOS XLI. Baroda 1928. Sadhupratikramanadisutra. Bhavnagar 1921. Samudrikasastra. Published by Hiralal Hansraj. Jam nagar 1917. Sahityadarpana, Visvanatha Kaviraja. Text and transla tion in Bibliotheca Indica. 1875. Siddhahemacandram, Adhyaya VIII. Hemacandra's Prakrit Grammar. Edited by Pischel. Halle 1877. Siddhanta Kaumudi. English translation by B. Diksit. Panini Office. Allahabad. Sushruta Samhita, translation into English by Kaviraj Kunja Lal Bhishagratna. 3 vols. Calcutta 1907-16. Sutrakrtangasutra, translated into English by H. Jacobi. SBE Vol. 45. Oxford 1895. Suyagadam (Sutrakstanga). Motilal Ladhaji. Poona 1928. Sthaviravali. See Parisistaparvan. Sthanangasutra, with vivarana by Abhayadeva. AS 1918. Smrtisamuccaya, containing the Devalasmrti. Ananda sramasarsketagranthavali 48. Poona 1905. Syadvadamanjari, Mallisena. A commentary on Hema candra's Anyayogavyavacchedika. * Motilal Ladhaji. Poona 1925. Hastyayurveda, Palakapyamuni. Edited by Apte. Poona 1894. . Haribhadriyavasyakavsttitippanaka, Hemacandrasuri (Maladharin). DLF 53. Bombay 1920. Hemacandrayacanamsta. Collected and translated into Guj. by Muni Jayantavijayaji. Ujjain 1937. Haimasabdanusasana (Bthadvrtti), Laghunyasasahita. Seth Mansukhbhai Baghubai. Ahmedabad. Ca. 1914.

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INTRODUCTION Book VI of the Trisastisalakapurusacaritra includes the biographies of two Tirthankaras who were also cakravartins, of two cakravartins, Balabhadras, Vasudevas, and Prativasudevas each. Kunthunatha and Aranatha are comparatively obscure and not popular with authors of the Tirthankaras' biographies. Hemacandra's biographies are routine and brief. It is only the story of Virabhadra, which is introduced into Aranatha's biography, that lends interest to it. Mallinatha is outstanding as the only woman Tirthankara and is fairly popular as a biographical subject. The reason she was born as a woman is in itself interesting and strictly Jainistic. Munisuvrata is perhaps better-known to the faithful than Kunthunatha and Aranatha, but his life as described by Hemacandra was uneventful. An account of the origin of the Harivansa and a short story about an enlightened horse redeem the biography from complete aridity. All the biographies contain sermons invaluable for the comprehension of Jainism. The biography of Cakravartin Subhuma includes the story of the destruction of the ksatriyas by Parasurama and that of Brahmans by Subhuma. This version differs greatly from Hindu epic versions. The story of the 'three steps' saves the biography of Cakravartin Mahapadma. Hemacandra's version of the 'three steps' also differs markedly from the epic one. The biographies of the two Balabhadras, Vasudevas, and Prativasudevas are stereotyped and of little interest. The first ten chapters of Book VII constitute an elaborately detailed Jaina Ramayana. This includes the lives of Rama, the eighth Balabhadra, of Laksmana, the eighth Vasudeva, and Ravana, the eighth Prativasudeva.

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XXX INTRODUCTION Naturally, it is very different from the Hindu Ramayana. Other Jain versions are discussed in the article, The Jaina Ramayanas, by D. L. Narasimhachar. Chapter XI of Book VII is a brief routine biography of Naminatha. Chapters XII and XIII are stereotyped accounts of the tenth and eleventh cakravartins. I append a genealogical table of the principal characters of the Ramayana.

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Atindra Kirtidhavala m, Devi K. of Lanka Srikantha founder of Vanara-line at Kiskindha Taditkesa Ghanodadhiratha Sukesa Kiskindhi Andhaka Malin INTRODUCTION Sumalin Adityarajas Rksarajas Malyavat Ratnasravas m. Kaikasi Nala Nila Dasamukha Bhanukarna (Ravana) (Kumbhakarna Candranakha Bibhisana (Surpanakha) Valin Sugriva Suprabha Candrodara Candrarasmi Indrajit Meghavabana Jambumalin Angada Jayananda xxxi

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BOOK VI

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CHAPTER I SRI KUNTHUSVAMICARITRA May the teaching of victorious Kunthu Svamin, which resembles the current of a river for destroying the stones of dense delusion, prevail. I narrate (herewith) the purifying biography of Kunthu, master of the three worlds, which resembles Mt. Manthana in stirring the ocean of worldly existence. Previous Incarnations (3-13) In this very Jambudvipa, in the East Videhas, in the fair province Avarta which surpassed heaven in beauty, in the capital, Khadgi, King Sinhavaha was the receptacle of boundless virtues, the crest of the leaders in justice. He was like a mountain of justice, like an axe to crime, like the family-home of law, like the native land of intelligence. His good counsel, as well as his mind, was difficult for even the experts to penetrate; the excellence of his army and treasure was like that of Sakra; his energy was like that of Hari. He himself, like the ocean, did not cross the boundary of propriety; powerful, he held the world also within the bounds of propriety. The sound of his bow was like a charm for attracting Sris; like a charm for destroying enemies; like a charm for protecting the earth. He ruled the earth for justice only, but not for wealth. It is always an attendant result for those devoted to dharma. Experiencing pleasures without devotion to them, like an ascetic consuming food, he, the foremost of those knowing the Principles, passed some time. One day, feeling extreme disgust with existence, he went to Acarya Samvara, and took initiation, which was like the boundary of the ocean. Observing strict vows, 16. See II, n. 117.

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CHAPTER ONE he acquired the body-making-karma of a Tirthakrt by means of the sthanakas, devotion to the Arhats, et cetera. In the course of time he died, possessing right belief and engaged in concentrated meditation, and became a god in the palace Sarvarthasiddha. His parents (14-26) Now in Bharataksetra in this same continent Jambudvipa there is a great city Hastinapura. In its shrines dharma, constantly rejoicing, dances ardently, as it were, in the guise of white banners. In its houses with the ground of the court-yards paved with jewels the very word 'mud' (kardama) occurred only in yaksakardama.8 Rutting elephants gave blows with their tusks at their own reflections in its wall made of jewels with the idea that they were other elephants. In the royal palaces, in the houses of the people, in the gateways, and other places all that was filled with images of the Arhats like the sky with planets. Sura, like a new sun in brilliance, was king in this city, like Dhanesvara in Alaka. Dharma alone dwelt constantly in his heart like a second soul; but wealth and love remained outside like a body. Of him who had subdued the quarters by his splendor the weapons became only ornaments of the arm, like armlets and bracelets. He did not become angry at any one and he protected the earth. The moon lights up everything without harshness. His wife was Sri, like Sridevi of Hari, the embodiment of beauty, grace, and virtue, endowed with spotless conduct. She, fair-faced, dripping nectar in her speech, looked like a stream of nectar, or like a goddess of the moon. She, whose body was faultless, moved and spoke very slowly, the wife of him, like a hansi of a rajahansa. King Sura, absorbed in unhindered happiness, enjoyed pleasures with the queen, like a god in a heavenly palace. : 812. See I, pp. 80 ff. 8 16. A fragrant ointment.

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SRI KUNTHUSVAMICARITRA Birth-rites (27-39) Now Sinhavaha's soul completed its life of thirty-three sagaras in the palace Sarvarthasiddha. His soul fell on the ninth day of the dark half of Sravana, the moon being in Krttika, and descended into Sri's womb. A white, four-tusked elephant; a bull the color of the night-blooming lotus ; * a lion with a high mane; Laksmi, beautiful from sprinkling; a five-coloured wreath of flowers; a full moon; a shining sun; a flag-staff with a banner; a full golden pitcher; a pool filled with lotuses; an ocean with high waves; a palace made of jewels; a lofty heap of jewels; a smokeless fireshe saw these fourteen dreams. At dawn the king explained the dreams described by the queen, "According to these dreams your son will be a Cakrabhrt and a Tirthakrt." Then in nine months, seven and a half days, on the fourteenth day of the dark half of Radha, the moon being in Krttika, the planets being exalted, Queen Sri bore a son marked with a goat, golden, complete with all the favorable marks. For a moment there was comfort to the hell-inhabitants and light in the three worlds. Then the thrones of Sakra and the other Indras shook. The fifty-six Dikkumaris approached instantly like servants, at the shaking of their thrones, and performed the birthrites. Sakra became five-fold and took the Lord to Mt. Meru, and the sixty-three Indras bathed him with water from the sacred places. Sakra set the Lord on Isana's lap and bathed him then, made a puja, et cetera, and began to praise him aloud. Stuti (40-47) "Today the waters of the oceans, Ksiroda, et cetera, the lotuses and water of the lakes, Padma, et cetera, the herbs of the mountains, Ksudrahimavat, et cetera, the flowers of the gardens, Bhadrasala, et cetera, sandal from the ground at the foot of Malaya, et cetera, have their * 19. White,

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CHAPTER ONE purpose accomplished by means of bathing you, Lord of the World. The power of all of the gods has its purpose accomplished by celebrating the festival of your birthkalyana, god. Today Meru, adorned by you, like a palace by a statue, has become the most important mountain; today it has become a sacred place. Today eyes have become eyes; hands have become hands by seeing and touching you, Lord of the Earth. Today our inborn clairvoyance was fruitful since we made your birth-festival after knowing your birth, O Jina. Just as you were on my heart today at the time of your bath, may you be within my heart for a long time, Lord." After praising the Lord of the World in these words, Purandara took him quickly, went to Hastinapura and put him at Queen Sri's side. Life as king and cakrin (49-68) His son's birth-festival was celebrated also by king Sura; or rather, the world had a continual festival because a Tirthanatha had arisen. Because the queen had seen a heap of jewels, called 'kunthu,' while he was in the womb, his father gave the Master the name Kunthu. Sucking nectar put in his thumb by Sakra, the Blessed One gradually grew up, thirty-five bows tall. At his father's command he married princesses at the proper time. It is not possible to destroy pleasure-karma otherwise. When twenty-three thousand, seven hundred and fifty years had passed since his birth, the Lord took the kingdom at his father's command. When an equal number of years had passed with the Lord as ruler, the cakra-jewel appeared in his armory. The son of Sura, the object of worship by the world, worshipped the cakra-jewel. For the noble always show courtesy even to servants. Following the cakra-jewel the Lord conquered in turn the lord of Magadha and the lords of Varadaman and Prabhasa. He himself conquered the goddess of the Sindhu 43. See I, n. 147.

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SRI KUNTHUSVAMICARITRA and Krtamalaka, the prince of Mt. Vaitadhya, and had the district of the Sindhu conquered by the general. The Lord entered and left Tamisra, the door having been opened by the general, and had the Mlecchas named Apatas conquered. The second district of the Sindhu was subdued by the general and the Master went and conquered the prince of Ksudrahimavat. Saying, "It is the custom," the Lord wrote his own name on Rsabhakuta and then, following the cakra-jewel, he returned from the place. The Lord went to Vaitadhya and was worshipped by the lords of the Vidyadharas belonging to the two rows with many kinds of presents. The Lord himself conquered the goddess of the Ganga and Natyamala, and had the district of the Ganga filled with Mlecchas conquered by the general. The Lord and his retinue entered by the cave Khandaprapata opened by the general and left Vaitadhya. The nine treasures, Naisarpa, et cetera, living at the mouth of the Ganga, submitted to the Lord voluntarily. The Lord had the second district of the Ganga conquered by the general. So Bharataksetra was conquered in six hundred years. Then Sri Kunthu, the requirements of a cakrabhst having been completed, attended by men and gods, returned to Hastinapura. The Lord's coronation as emperor was celebrated by gods and men and a festival took place in the city for twelve years. Twenty-three thousand, seven hundred and fifty years passed while Sri Kunthu Svamin had power as cakravartin. Initiation (69-79) Reminded by the Lokantikas, "Found a congregation," the Lord gave gifts for a year and the kingdom to his son. The Master, whose departure-festival was held by kings and gods, went to Sahasramravana, seated in the palanquin Vijaya. The Lord entered the garden which was delightful from the south wind, like a young man, kissing the shoots of the campakas, shaking the branches of the mangoes, making the vasantikas dance, delighting the

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6 CHAPTER ONE nirgundis, embracing the lavalis, touching the new jasmines, making open the trumpet-flowers, approaching the lotuses, going near the asoka-shoots, favoring the plantains; which was made beautiful by women engaged in swinging; with rich young people from the city occupied in the sport of gathering flowers; giving a welcome, as it were, from the sweet cries of the excited cuckoos and the humming of bees. The Lord got out of the palanquin, abandoned his ornaments, et cetera, and became a mendicant together with a thousand kings, while observing a two-day fast, on the fifth day of the black half of Vaisakha in the afternoon, (the moon being) in the Krttikas. He attained the fourth knowledge called 'mind-reading.' On the next day the Master broke his fast with rice-pudding in the house of King Vyaghrasinha in the city Cakrapura. The five things, the stream of treasure, et cetera, were made there by the gods; but a platform of jewels was made by Vyaghra. sinha on the place of the Lord's feet. His omniscience (80-90) Free from attachment, unhindered like the wind, the Lord wandered over the earth for sixteen years as an ordinary ascetic. One day in his wandering the Lord came to Sahasramravana and stood in pratima under a tilaka tree, observing a two-day fast. The Lord's omniscience appeared from the destruction of the destructive karmas on the third day of the bright half of Caitra, the moon being in Krttika. The four classes of gods with their Indras came immediately and made a samavasarana adorned with three walls. Setting his feet on golden lotuses moved by the gods, the Lord entered the samavasarana by the east door. There the Teacher of the World, the Dharmacakrin, circumambulated the caitya-tree which was four hundred and twenty bows high. Saying "Reverence to the congregation," the Master sat down, facing the east, on the eastern lion-throne on a dais

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SRI KUNTHUSVAMICARITRA beneath it (the tree). By his power the Vyantaras at once created such images of the Master in the other directions. The holy fourfold congregation stood in the proper places, and the animals within the middle wall, and the vehicles within the lowest one. When the scion of the Kurus knew that the Lord was in the samavasarana, he came, bowed, and sat down with folded hands behind Sakra. After bowing to the Master again, the Indra of Saudharma and the scion of the Kurus began a hymn of praise, carrying joy in their hearts. Stuti (91-98) "We praise you, teacher of fourfold dharma, fourbodied, four-faced, lord of the fourth object of mankind (moksa). You took off the fourteen jewels because of freedom from attachment; you put on the irreproachable three jewels, Lord of the World. You win the heart of everyone; yet you are free from affection. You, the color of heated gold, resembling the moon, are meditated on. Though free from interest, you are powerful. Though you are meditated on (by others), you are the abode of medita. tion. Though surrounded by crores of gods, you possess solitude.? You show love for everyone, yet you are free from love yourself. Though poor, you are for the supreme wealth of the world. Homage to you, protector, whose power is undiscernible, whose form is unknown, Blessed One, the seventeenth Arhat. Reverence to you, Lord, is an inconceivable wishing-gem of men; how much more meditation with the mind and praise with the voice. May I always continue reverence, praise, and meditation with you as an object, Lord. Enough of other wishes." After this hymn of praise the Lord of the Gods and the King of the Kurus stopped, and the Blessed One, Sri Kunthunatha, delivered a sermon. 89. I.e., the King of Hastinapura. 94. Kaivalya, with reference also to its meaning omniscience,

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CHAPTER ONE Sermon on purity of mind (100-112) "This ocean of births, terrifying from its eighty-four lacs of birth-nuclei, is certainly the source of great pain. Purity of mind, powerful from victory over the waves of the senses, is a vessel for crossing the ocean, sufficient for the discerning. Purity of mind alone is an unextinguished light, showing the path to nirvana, handed down by the wise. When purity of mind exists, virtues even though non-existent, become existent; if it does not exist, even though they are existent, they become non-existent. Therefore it alone must be practiced by intelligent persons. Whoever practice penance for the purpose of emancipa-- tion without .cultivating purity of mind, they are trying to swim the ocean after giving up a boat. To an ascetic who has become devoid of purity of mind always, meditation is useless, like a mirror to a person deprived of eyes. A wavering mind, like a wind, tosses somewhere else. persons practicing penance, wishing to go to emancipation. The Raksas of the mind, wandering unchecked fearlessly, makes the three worlds fall into the whirlpool of worldly existence. Whoever puts faith in yoga, if his mind is unrestrained, is an object of ridicule, like a lame man wishing to go on foot to a village. The karmas are blocked completely in one whose mind is restrained ; in one whose mind is unrestrained they advance. This monkey of the mind is eager to wander about everywhere. He must be restrained resolutely by persons wishing their emancipation. Therefore, by all means purity of mind must be practiced by the one seeking emancipation. What is the use of other physical punishments, such as penance, study, self-control ? Victory over love and hate is made by purity of mind alone, by means of which the soul remains in its true form without stain." After hearing the Lord's sermon many persons became mendicants and there were thirty-five ganabhrts, Svayambhu, et cetera. At the end of the first watch the Lord

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SRI KUNTHUSVAMICARITRA ceased preaching and Svayambhu, occupying the Master's foot-stool, delivered a sermon. At the end of the second watch he ended his sermon; and the gods, et cetera, bowed to Sri Kunthu and went to their respective abodes. Sasanadevatas (115-119) Originating in the congregation, the Yaksa Gandharva, with a hansa for a vehicle, dark, with one right arm in the boon-granting position and one holding a noose, with left arms holding a citron and a goad, became the messengerdeity of Sri Kunthunatha. Originating in that congregation, the goddess Bala, fair-bodied, with a peacock for a vehicle, with right arms holding a citron and a trident, with left arms holding a musandhi and a lotus, always near, became the Lord's messenger-deity. His congregation (120-125) Then the Teacher of the World, never deserted by them, wandered elsewhere from that place for the benefit of souls capable of emancipation. Sixty thousand monks, the same number plus six hundred nuns, six hundred and seventy who knew the fourteen purvas, twenty-five hundred who had clairvoyant knowledge, thirty-three hundred and forty who had mind-reading knowledge, thirty-two hundred omniscients, forty-nine hundred who possessed the art of transformation, two thousand disputants, one lac and nine hundred and twenty laymen, and three lacs and eighty-one thousand laywomen composed the Lord's retinue as he wandered from the time of his omniscience. 8 119. A round club of wood, studded with iron nails, according to Hemacandra's Sesanamamala 151 (1693 in ed. in Bibl.), quoted in com. to Abhi. 3. 451. The spelling there used is musundhi, one of the numerous variations which include bhusandhi and its variants. Its meaning is also variously interpreted (see II, n. 128), but Hem.'s definition should apply to his own use. My former leaning toward 'firearm' must be revised.

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IO CHAPTER ONE His emancipation (127-131) When twenty-three thousand, seven hundred and thirty-four years had passed from the time of his omniscience, knowing that it was time for his emancipation, the Lord went to Mt. Sammeta and began a fast with a thousand munis. At the end of a month, on the first day of the black half of Radha, the moon being in the Krttikas, the Master and the munis attained an eternal abode. The Lord's life was ninety-five thousand years, equally divided as prince, king, emperor, and monk. Kunthunatha's emancipation took place half a palyopama after Sri Santinatha's emancipation. The emancipation-festival of the Supreme Lord was held by the Indras and the gods; and the teeth, et cetera, were taken to their respective abodes to be worshipped properly.

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CHAPTER II SRI ARANATHACARITRA May the Lord Jina Ara, the tilaka of the Iksvaku family, who is the beautiful color of gorocana,' the hansa in the pool of the fourth division of time, grant protection. I shall relate the brilliant life of the holy Lord Jina Ara, a moon for the delight of the night-blooming lotus of the three worlds, supreme lord. Previous incarnations (3-11) In the city Susima in the broad province Vatsa on the north bank of the river Sita in the East Videhas of this very Jambudvipa, there was a king Dhanapati, unlimited in wealth of heroism, rich in glory and dharma. Binding, beating, breaking of limbs, punishment, et cetera of no one took place, while he, the essence of command, ruled the earth. Because the people were free from quarrels with each other and were friendly with each other, the whole earth was like a monastic retreat. The dharma taught by the Jina played ardently, like a hansa, in the choice pool of his mind filled with the water of compassion. Then disgusted with valueless worldly existence, knowing the (comparative) value of everything, he became a mendicant in the presence of Muni Samvara, having undertaken the blocking of karma (samvara). Guarding his vows strictly, practicing severe penance, wise, he wandered over the earth, observing many restrictions. A merchant's son, Jinadasa, fed the great muni with faith when he broke a four-month fast. Though an enemy of karma, Muni Dhanapati acquired the body-making-karma of a Tirthakrt by the sthanas, devotion to the Arhats, et cetera. 1. I.e., golden. Cf. I, n. 177.

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12 CHAPTER TWO . In the course of time he died, his mind concentrated in meditation, and became a powerful god in the ninth Graiveyaka.10 His parents (13-25) Now, there is a very magnificent city, Hastinapura, in Bharataksetra in this Jambudvipa. Kings who have come there for the sake of service act like subjects; but subjects, having divine vehicles and finery, act like kings. The circular moat around it looks like a line given at his order by the Creator, in order to make beauty permanent. Numerous gold, crystal, and sapphire shrines there resemble peaks of Mts. Meru, Kailasa, and Anjana. There Sudarsana, whose appearance was fair like the moon, was chief of kings, like Vstrahan of the gods. Dharma, attendance on whom was never abandoned-neither on the throne nor on the couch, neither in the city nor outside, was like a friend of his. Since his prestige, resembling an efficacious charm, spread, his fourfold collection of soldiers was merely for effect. Daily, elephants that were presents from kings laid the dust in his courtyard with heavy streams of ichor. His wife was named Devi, the chief-queen, like some goddess who had come, the crest-jewel of the harem. Of course, she did not show anger, even affectionately, toward her husband and, noble by nature, she did not feel jealous of her co-wives. Her husband's favour, her beauty, et cetera did not cause her to be proud; nevertheless she was the crest-jewel among women.11 A likeness of her, whose body was irreproachable, a stream of loveliness, was seen in mirrors, nowhere else. Enjoying pleasures with her, the chief of kings, handsome-armed Sudarsana passed some time like a god. His birth (26-32) Now Dhanapati's soul in Graiveyaka, immersed in pure bliss, completed its life. It fell on the second day of 10 12. See II, p. 124. 11 23. Pramada, with a play on mada.

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SRI ARANATHACARITRA the bright half of Phalguna, the moon being in Revati, and descended into the womb of the chief-queen Devi. The queen, comfortably asleep, in the last part of the night saw the fourteen great dreams indicating the birth of a Tirthakrt. The embryo, possessing three kinds of knowledge, grew secretly, not causing her any pain, increasing the beauty of her body. On the tenth day of the bright half of Marga in Revati, she bore a son, the color of gold, marked with a nandyavarta, with all the marks. The fifty-six Dikkumaris performed the birth-rites and the sixty-four Vasavas gave the bath on Meru. After he had anointed him, made a puja, waved the light, et cetera, the Indra of Saudharma began to praise the Master. Stuti (33-40) "Reverence to you, the eighteenth Arhat of whom the eighteen faults 12 are destroyed, to be meditated upon by those having the eighteen kinds of chastity, 18 Lord. Just as the three kinds of knowledge were at home in you from the womb, so were all of these three worlds, Tirthanatha. The world has been overpowered for a long time by the robbers~love, hate, et cetera, who gave a sleeping-charm of delusion. Now rescue it, Master. Like a chariot on the road by the weary, like a river by sufferers from thirst, like the shade of a tree by persons burned by the sun, like a raft by drowning persons, like a cure by the sick, like a light by those blind from darkness, like the sun by sufferers from cold, like a guide by persons lost on the road, like a fire by persons afraid of tigers, you have been found now as a lord by us bereaved of a lord for a long time, Tirtha. natha. Obtaining you as a lord, gods, asuras, and men 12 33. Obstacles to giving, to receiving, to strength, to enjoyment of objects used once, to enjoyment of objects used repeatedly, laughter, liking (for objects), dislike (of objects), fear, disgust, sorrow, sexual love, wrong-belief, ignorance, sleep, lack of self-control, love, hatred. Abhi. 1. 72-73 and com. 18 33. See I, p. 206.

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14 come from their respective places joyfully as at the new moon. Lord, I do not ask anything else from you, but I ask this: May you always be my lord in birth after birth." CHAPTER TWO Life before initiation (41-47) After this hymn of praise, the Vasava of Saudharma took the Lord, went to Ibhapura (Hastinapura), and put him at Queen Devi's side. King Sudarsana celebrated his son's birth-festival and named him Ara because Devi had seen a spoke of a wheel (ara) in a dream. Allowed to play with playthings by goddesses who were in the form of nurses and gods who had become friends, the Lord gradually grew up. At the proper time, Aranatha, thirty bows tall, married princesses, because of respect for his father's command. When twenty-one thousand years had passed since his birth, the Supreme Lord took the burden of the kingdom at his father's command. When the same amount of time had passed with the Lord as king, the cakra-jewel which moves in the air appeared in the armory. Following the cakra with the thirteen other jewels, Lord Ara conquered Bharata in four hundred years. Initiation (48-59) When the same amount of time had passed with the Master as cakrin, he was told by the Lokantikas, "Found a congregation." After giving gifts for a year, he gave the kingdom to his son Aravinda and went to Sahasramravana in the palanquin Vaijayanti. The Jina, whose mark is a nandyavarta, entered the garden whose trees were occupied by cuckoos as silent as monks vowed to silence; whose travelers were halted by the songs of milk-maids in the purple cane-plantation;1 made into a refuge by peacocks whose tails had been shed, as if ashamed at the sight of the wealth of hair of the sporting women from the city; 14 50. Roxburgh describes a 'purple sugar-cane,' which krsneksu would be presumably, with also an allusion to Krsna and the gopis.

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15 SRI ARANATHACARITRA with bees excited by the fragrance of the blossoms of the punnaga; the sky made tawny by the fruit of the jujube 15 and orange; adorned on all sides with the opening- buds on the tips of the lavali, phalini, jasmine, mucukunda, like smiles of the winter season, with the face of the sky darkened by the pollen of the lodh flowers. After descending from Vaijayanti, on the eleventh day in the bright half of Marga, the moon being in Pausna, in the last division of the day, the Lord became a mendicant together with a thousand kings, observing a two-day fast; and at that same time mind-reading knowledge arose. On the next day the Master broke his fast with rice-pudding at the house of King Aparajita in the city Rajapura. The five things, the stream of treasure, et cetera, were made by the gods and a jeweled platform was made by the king over the Master's footprints. Omniscience (59-66) The Lord wandered over the earth for three years as an ordinary ascetic, never seated, never lying down, observing many restrictions. One day, as he wandered, the Lord came again to Sahasramravana and stood in pratima under a mango tree. The Lord's omniscience arose from the destruction of the destructive karmas on the twelfth day of the bright half of Karttika, the moon being in Revati. At once the gods made a samavasarana and the Teacher of the World entered by the east door. The Lord circumambulated the caitya-tree, which was three hundred and sixty bows tall, and said, "Reverence to the congregation." The Lord sat down on the eastern lion-throne, facing the east, and the Vyantaras created images in the other directions. The venerable congregation occupied the proper places. When he knew that the Lord was in the samavasarana, the scion of the Kurus came there. After bowing to the Blessed One, he sat down behind Sakra and then Sakra and the scion of the Kurus began a hymn of praise. 16 52. The fruit of the jujube is yellow when ripe (Roxb.).

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16 CHAPTER TWO Stuti (67-74). "Hail! Lord of the Three Worlds. Hail! Sole friend to everyone. Hail! Ocean of Compassion. Hail! Thou adorned with supernatural powers! Always there is illumination of the universe by the unfailing rays of the sun; there is removal of heat from the universe by the moonlight of the moon; there is enlivening of the world by the waters of the rainy season-cloud, refreshing of the world by the blowing of the wind. Just as there is no 'ulterior motive in this, so hail to your practices for the benefit of the three worlds, Supreme Lord. The world was dark or blind; but now it has been made light or to have eyes by you. Henceforth, the road will be free from hells, Lord, and existence in animal-births will be very slight. The heavens will be near people, like the interior of border-villages, and emancipation will be not too far away. While you are wandering over this earth for the benefit of all, what happiness will not be, even though inconceivable?" . After this hymn of praise, the Indra of Saudharma and the King of the Kurus paused and the Blessed Aranatha delivered a sermon. Sermon on raga and dvesa (76-93). "Moksa is the chief of the four objects of existence, the ocean of pure bliss. Meditation is the best way to accomplish that and it is subject to the mind. The mind of yogis here, who make it subject to the soul, is made subject to other things by love, et cetera that have conquered it. After love, et cetera, have gained possession of a mind, though guarded, even a little, they disturb it again and again, like Pisacas. People who are led by a mind whose knowledge has been destroyed by the darkness of love, et cetera, fall into hell like a blind man, led by a blind man, into a well. Passion (rati) for and joy (priti) in objects, et cetera, are called love (raga); the wise call dislike (arati) and discontent (apriti) with these same objects hate (dvesa). These two, very powerful, a bond for all people, 2B

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SRI ARANATHACARITRA 17 are known as the root and bulb of the tree of all pains, Who would be open-eyed with astonishment in happiness, who would be pitiable in sorrow, who would fail to reach emancipation, if there were no love and hate here? There would be no hate without love and no love without hate. In the avoidance of one of these, both would be abandoned. The faults, sexual love, et cetera, are servants of love; false belief, arrogance, et cetera are attendants of hate. Delusion (moha) is their father, their seed, their leader, their supreme lord, not to be separated from them, the grandfather of all faults.16 It must therefore be guarded against. So these three are faults. Henceforth there is no other fault. Because of these all creatures wander in the ocean of existence. The soul, pure as crystal by its own nature, shares the same nature with these (faults) that have become attributes. Alas! the universe is without a king since people's wealth of knowledge, though in its own form, is stolen by these (faults), robbers before their eyes. Whatever creatures among the nigodas,17 or whoever have emancipation near, their army, untouched by compassion, falls on them all. Why is their hostility for emancipation, or rather for those wishing it, because of which the union of the two is prevented from taking place ? Just as a muni is not afraid of tigers, rogue-elephants, water, and fire, so he fears very much love, et cetera, which injure the two worlds. Alas! the road which is used by yogis is very narrow, at the side of which love' and hate, a lion and tiger, lurk. Victory over the enemies, love and hate, must be won through tranquillity by men free from slackness, eager for emancipation." Many people became mendicants from the Lord's sermon and there were thirty-three ganabhsts, Kumbha, 16 85. I.e., delusion is the parent of love and hate, the sources of all faults. 17 89. A sadharana jiva, i.e., plant-lives with many souls in one body. See I, n. 29. They are one extreme and people near emancipation the other.

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18 CHAPTER TWO et cetera. At the end of the first watch the Lord ceased to preach; and the ganabhit Kumbha, occupying his footstool, delivered a sermon. He also ceased preaching at the end of the second watch. Sakra and the others bowed to the Lord and went to their respective homes. Sasanadevatas (97-101) Yaksendra, six-faced, three-eyed, dark, with a conch for a vehicle, his six right arms holding a citron, an arrow, a sword, a hammer, a noose, and bestowing fearlessness, his six left arms holding an ichneumon, a bow, and shield, a trident, a goad, and a rosary; a goddess Dharini, bluebodied, with a lotus-seat, with two right arms holding a citron and a blue lotus, with two left arms holding a red lotus and a rosary, became the Lord's messenger-deities, always near at hand. With them always in close attendance the Blessed One wandered over the earth and one day stopped in a samavasarana in the town Padminikhanda. When Lord Ara had stopped after delivering a sermon, Kumbha, like the Master, preached a sermon destroying all doubt. Story of Virabhadra (103-376) A certain dwarf who had come to hear dharma sat down, and then Sheth 18 Sagaradatta bowed to Kumbha and said: "Blessed One, by the nature of existence all creatures are afflicted by pain. I am especially afflicted since there is not an atom of comfort. By my wife Jinamati I had a daughter, Priyadarsana, who excelled goddesses in beauty. She attained an unusual skill in the arts and reached adolescence distinguished by a wealth of beauty and 18 103. Sresthin seems to be used throughout this story quite in its modern use in the form Sheth (setha), which is a form of address for persons prominent in the business world, generally Jains or Hindus of the vaisya caste.

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SRI ARANATHACARITRA cleverness. I was troubled because I did not see a suitable husband for her and Jinamati asked me, 'Why are you anxious, husband?' 'I am worried, fair lady, because I do not find anywhere a suitable husband for your daughter, though I am searching for him.' Jinamati said, 'Sheth, you must find the best husband, some one for whom we will feel no regret, husband.' I said, 'Fate is in control in this case. For everyone desires his own good. No one desires little for himself.' After this conversation I went to the bazaar and saw Rsabhadatta, a wealthy trader who had come from Tamralipti. Because of the same religion, we had friendly conversation about business-news, like old friends. One day he came to my house for some reason and looks at my daughter Priyadarsana for a long time. He asked me, 'Whose daughter is she?' and I replied, 'She is my daughter. Why do you look at her for a long time?' Rsabhadatta said: 'Sheth, I have a son, named Virabhadra, grown-up, well-behaved. He surpasses Kandarpa in beauty, Kavi (Sukra) in skill in poetry, Vacaspati in eloquence, Vardhaki (Tvastr) in skill in crafts, Huhu in song, Tumbaru on the lute, Bharata in drama, Narada in sports. He changes his form like a god by the use of pills, et cetera. What is the use of saying more? There is no art which he does not know as well as the Creator. I have not seen anywhere a girl suitable for him, but this girl whom I have seen after a long time is suitable for him.' I said: "This daughter of mine is very expert in the arts. For a long time I have been worried about a suitable husband. By a favorable fate this meeting of ours was a good thing. At last let our children be united as bride and groom. 19 Delighted at finding a suitable daughter-in-law he went to his own city and sent Virabhadra with a large procession of friends. When I saw Virabhadra, I felt great satisfaction because I saw that his beauty and virtues agreed with his father's description. On an auspicious day

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20 CHAPTER TWO Virabhadra married my daughter Priyadarsana accompanied by blessings and auspicious songs of high-born women. He stayed for a few days and then went to his own city with his wife. For wise persons do not stay long in the house of their parents-in-law. One day I heard that Virabhadra had deserted my daughter in the last watch of the night, while she was asleep, and had gone somewhere alone. A certain dwarf brougbt me the news just now, but he did not explain clearly. Explain it to me clearly, Lord." Thus informed by Sagaradatta, the blessed Kumbha, the chief ganadhara, an ocean of compassion, said: : "Your son-in-law thought during the night : 'I am versed in the arts and many charms have been acquired. The uses of divine pills are known, the source of astonishment, and much skill in all the crafts has been gained. All this is without result from lack of any demonstration at all, since I am restrained here by embarrassment in the presence of my elders. Alas! I am a contemptible man, like a frog in a well, if I remain. I will go to other places and show my own merits. With these reflections he got up, but again he thought, 'If my wife is pretending sleep, that would be an obstacle to my going.' Then he aroused his wife for sport, and she said, 'I have a headache. Why do you disturb me, husband ?' He asked, "Whose fault is it that you have a headache?' She said, 'Your fault.' 'Why?' he asked, and she replied, "Because of this clever talk of yours at this time.' He said, 'Do not be angry with me, dear. I will not do such a thing again.' Talking to her this way with a purpose, he made love to her ardently and she went to sleep, fatigued by love, not knowing his deceitful speech. Thinking, "She is really asleep,' he left her and, his garments girded firmly, Virabhadra left his own house, like a hero. By means of a pill he made himself dark-complexioned. For the form becomes different from a change in color, like poetry from

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SRI ARANATHACARITRA a change in letters. He wandered at will in villages, cities, et cetera, like a Vidyadhara, showing his superiority in all the arts and crafts. Priyadarsana took leave of her parents-in-law and went to her father's house. For living elsewhere is not suitable for high-born women without husbands. One day Virabhadra went in his wandering to the city Ratnapura, ruled over by King Ratnakara, in Sinhaladvipa. He sat down in the shop of Sheth Sankha, who had a wealth of virtues fair as a conch, and was asked, 'Where are you from, sir?' Virabhadra replied, 'I left my own home in Tamralipti in anger and came here in the course of wandering, father.' Sheth Sankha said: 'Going to a foreign country like that was not well done by you, a delicate youth, son. That crooked act of yours was made straight by fate, since you have come uninjured here into my presence, son.' 21 With these words Sheth Sankha took him to his house like his own son, had him bathed and fed and said to him affectionately: 'You alone are a son to me to whom no son was born. Having become master, enjoy and give my wealth. Amusing yourself, magnificent as a god, give satisfaction to my eyes. For wealth is easy to acquire, son, but a son to enjoy it is difficult to acquire.' Virabhadra, said politely: "Though I left my father's house, I came to a father's house. I submit to your command. I am your disciple always. For one's own son is the son of evil,19 but I am a son in religion.' Then he dwelt pleasantly in the house of Sheth Sankha, making the townsmen show open astonishment at his skill in arts and crafts. King Ratnakara had a daughter, the only fair one of the universe, Anangasundari by name, who hated men. Vinayavati, the sole abode of good-breeding, the daughter of Sheth Sankha, went to visit her daily. One day 19 151. I.e. of worldly existence.

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22 CHAPTER TWO Virabhadra asked her with brotherly affection, 'Where are you going, sister?' and Vinayavati told him how it was. 'With what amusements does your friend pass the time, sister ?' Virabhadra asked and she replied, "With the lute, et cetera.' He said, 'I am going with you,' and she said, 'Admittance is not allowed to any man, not even a boy. How will you get it?' 'I shall assume a woman's appearance completely.' She agreed and he immediately put on women's clothes, like an actor. He went with her and when asked by Anangasundari, 'Who is this girl with you, friend?' she said, 'It is my sister.' Then Anangasundari began to paint a swan grieved at separation (from her mate) on a tablet with lovely new paints. Virabhadra said to her, "You began to paint her grieved by separation, but her eye, et cetera are not right.' Anangasundari said, You paint it,' and gave the tablet and paints to Virabhadra. Virabhadra painted such a swan immediately and handed it to her. After examining it, she said, 'Indeed, skill in painting shows the inner emotions. Just so, her eye is shedding tear-drops. The face is sickly looking; the bill is holding a lotus-stalk feebly; the neck is languid ; the wings are unable to rise. This desolate appearance clearly describes her condition grieved by the separation, even though it is not described itself. Why, friend, did you not bring her, so skilled in the arts, for so long ? Why did you put her in a house and keep her like a secret ?'. Virabhadra said, "My sister did not bring me from fear of our elders. There is no other reason.' Anangasundari said, 'In future you must come every day with your sister. What is her name, fair lady?' Virabhadra said quickly, *My name is Viramati.' The princess said again, 'Do you know other arts also ?' Vinayavati said, 'You will soon know, yourself. There is no confidence in wonderful accomplishinents described by others.' Anangasundari, delighted, said, 'Very well,' and, after entertaining Vinayavati, dismissed her together with him (Virabhadra).

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SRI ARANATHACARITRA 23 Virabhadra laid aside his women's clothing at the house and went back to the shop to join the merchant, restrained by devotion to his father. Then the sheth said to him affectionately, 'Son, where have you been all this time? I have been embarrassed to reply to men asking for you here.' Virabhadra said, "Father, I have gone to the garden.' The sheth replied, 'If that is so, you did a good thing.' On the next day he, a depository of arts, went there in the same way, and saw Anangasundari playing the lute, Virabhadra said to her, 'This, string does not have the proper tone, because there is a human hair fastened to it. fair lady.' 'How do you know that?' He replied, 'I know from observation of the performance of the melody you began.' Then she handed the lute to Virabhadra and he, knowing the truth, unfastened the string immediately. He drew out a human hair from its center, like an arrow from the heart, and showed it to her, astonishing her. Then he replaced the string and fastened it again on the neck, and played the lute, surpassing Tumbaru in skill. He produced notes with very clear intervals in a stream and tanas and kutatanas and distinct vyanjanadhatukas.20 Employing a kind of playing, he developed on the lute a melody with soft sounds and loud sounds, nectar to the ears. Anangasundari and her retinue, experiencing great joy, stood as if painted in a picture. Does, too, are to be caught by song. When she had heard the song of the lute, the princess reflected, 'Such an accomplished person is hard for even the gods to find. Moreover, my birth * 20 182. Fox-Strangways (p. 82) calls tana a 'melodic figure,' of which there are 49; he also says (p. 287) that it ="division' in our eighteenth century sense of the word." Clements says (p. 59) of kutatana: "The latter are simply permutations of a given number of svaras, such as sa ri ga, sa ga ri, ri ga sa, etc." See also Sangitamakaranda 1. 99 for kutatana. It gives 84 tanas (I. 97). For vyanjanadhatu, a musical composition for the lute, see I, p. 375 and n. 412.

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24 CHAPTER TWO is useless without her. A statue, though complete, is beautiful only with a wreath of flowers.' He showed her his skill in other arts, seizing a proper occasion, a thief of the wealth of her mind. Virabhadra perceived that Anangasundari was in love with him and one day said to Sheth Sankha secretly: Following Vinayavati, I have gone every day to Anangasundari, disguised as a woman. Do not fear that I shall do anything that will be a discredit to you; rather, there will be honor. If the king wishes to give you his daughter for me, you must not consent at first. There is honor, when there is great insistence. The sheth said, 'You will know best, superior in intelligence, but one thing we will say: Your own welfare must be observed.' Virabhadra replied, 'Do not worry, father. Soon you will see your son's creditable conduct with successful results.' 'Son, you know best,' and the sheth was silent. Then there was a rumor in King Ratnakara's council: 'A young man from Tamralipti has come to the house of Sheth Sankha. He distinguishes himself daily in the city by various arts. Because he comes from a foreign country, his family is not known, but his appearance indicates that he comes from a well-born family.' Then the king thought: "This young man is like Manmatha in beauty, of good habits, of good appearance, an ocean of arts, intelligent. If he, suitable, pleases my daughter as a husband, there is no fault on the part of the Creator arranging a suitable alliance.' Virabhadra said to Anangasundari privately, 'Why are you averse to pleasure in such entirety, friend?' Anangasundari replied: 'Who does not like pleasure? However, a husband suitable for myself, well-born, is hard to find. Better a gem by itself than set in a glass ring; better a river without water than one filled with sea-monsters; better a house entirely empty than one filled with thieves; better a garden without trees than one with poisonous trees; better a woman unmarried, though young and

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SRI ARANATHACARITRA 25 beautiful, than one mortified by an ignorant, low-born husband. For so long a time I have not seen a suitable husband, friend. Why should I be an object of ridicule by choosing a husband with few attainments ?' Virabhadra said: 'Do not say, "There is no husband, superior, suitable for me." This earth is full of jewels. Shall I find a suitable husband for you this very day? Otherwise pleasure will not please you, you with fastidious taste.' Anangasundari said: 'Do you tear out my tongue by giving hope or are you lying? If you are speaking the truth, show me a suitable husband, that my arts, youth, beauty, et cetera may be satisfied.' After this speech of hers, Virabhadra disclosed his own form and she said: 'I am, indeed, submissive to you. You are my husband.' He said : 'Very well. There must be no gossip. In future I shall not come here. You must inform the king, so he will say urgently to Sheth Sankha, "Anangasundari should be given to Virabhadra."! She agreed and Virabhadra went to his own house. She summoned her mother at once and said: 'For so long I have been only a source of worry to my parents, like an arrow in the breast, from lack of a suitable husband, mother. I have discovered a husband, suitable because of his own arts, beauty, et cetera-Virabhadra, the son of Sheth Sankha. Give me to him this very day. Then inform my father that he may ask Sheth Sankha for him for me.' Delighted at this speech, the queen went and said to the king: 'Fortunately you are to be congratulated today on finding a suitable husband for your daughter. The son of Sheth Sankha, a young man named Virabhadra, has been discovered by Anangasundari herself as a husband suitable for her.' The king said: 'To me considering this matter, you have come with this news like a wishing-gem or like a cow of plenty. Indeed, our daughter showed perseverance and cleverness in discovering a husband, since such a husband was chosen after she had waited so long.'

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26 CHAPTER TWO Summoned at once by the king, Sheth Sankha, accompanied by many merchant-princes, came there and bowed to the king. Then the king said to Sheth Sankha: 'A certain young man has come to your house from Tamralipti. He is reported to be proficient in the ocean of all the arts, possessing unique beauty and grace, and eligible from the number of good qualities.' Sankha said, 'Your Majesty, the people know his merits.' The king asked, 'Is he subject to your command or not?' Sheth Sankha said, 'Master, why do you say this? To him alone all the people are subject, won by his merits.' The king replied, "Take Anangasundari for him this very day, sheth. At last, let the union of these two suited to each other take place.' The sheth said, 'You are our master. We are your subjects to be protected. Alliance and friendship are desirable between equals only.' The king commanded, 'Do you refuse me indirectly? Obey my command without hesitation. Go and prepare at once." Respecting the king's command, Sankha went home and told Virabhadra all the king's command. Then Anangasundari's and Virabhadra's wedding was celebrated with great magnificence at an auspicious moment on an auspicious day. Their delight in each other increased from day to day. It should be very great on the part of husband and wife who are chosen by themselves. Teaching her the Jain doctrine, Virabhadra made her a laywoman. May the union of the good in this world result in joy in the next world also. He himself painted an image of the Arhat and the fourfold congregation on canvas, gave it to her, and enlightened her. to me. One day, Virabhadra thought, 'She appears devoted But there is no certainty of the stability of women fickle by nature. Very well. I shall find out her true disposition.' After these reflections, agreeable from cunning, he said to Anangasundari: 'Dearest, nothing is dearer to me than you. Nevertheless, I am going to leave you to go to my own country. Since my parents, pained by the

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SRI ARANATHACARITRA 27 long separation from me, are very unhappy, I shall go and comfort them. You stay here, fair lady. I shall return quickly. I cannot endure to stay any place else without you.' Turning pale, she said: "That is well-said by you, at the mere hearing of which my life wishes to depart. It is evident that you are hard-hearted, since you are able to say that. If I were like you, I would be able to hear it.' At this reply Virabhadra said, 'Do not be angry, dear. I have thought of this means of taking you along.' Then Virabhadra asked the king persistently for permission to go to his own country with Anangasundari. Reluctantly the king allowed Virabhadra to leave with his wife. For whom is separation from a daughter and sonin-law generally not hard to bear? Then they set out by water, embarked on a ship. Travel by land- or sea-routes is the same for the bold. The boat started, propelled by a favorable wind, like an arrow shot from the bow, like a bird started from the nest. When the ship had covered a certain distance, a great wind blew, like the wind at the end of the world. The sea rose as if at the end of the world, very terrifying, and lifted the boat, like an elephant lifting a bundle of straw. After being lifted up repeatedly and tossing about for three days, it split on a rock, like a crushed bird's-egg. At the time the ship split, Anangasundari reached one of its planks. There is no death of one whose life-period is unbroken. Tossed up and down by the waves like a hansi, after five nights Anangasundari reached a shore covered with woods. Because of separation from her relatives and going to a foreign country, because of separation from her husband, the destruction of the ship, the loss of money, the pounding by waves, miserable from hunger and thirst, like a water-animal out of water, she had fallen as if unconscious and was seen by a young ascetic compassionate by nature with a sympathetic eye. He lifted her up and led her like a sister to the hermitage. 'Stay here without fear, daughter,' the abbot said

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28 CHAPTER TWO to her. Cared for by the ascetics for several days she recovered and remained as if in her father's house. The abbot reflected, 'If she remains here, she will certainly destroy the concentration of the ascetics because of her extraordinary beauty.' Then the old ascetic said to her: Child, there is a town Padminikhanda not far from here. People, for the most part good and wealthy, live there. If you stay there, you will have the greatest degree of comfort. Certainly you will meet your husband there. So go there, child, with some old ascetics.' At this command of the abbot, she went to Padminikhanda, like a hansi to a lotus-bed, escorted by elderly ascetics. Saying, 'It is not permitted us to enter the city,' the ascetics left her outside the city and returned home. Making the sky bloom with lotuses, as it were, by her glances; looking in all directions like a doe lost from the herd, she saw a head-nun, Suvrata, like her own mother, surrounded by nuns, coming for care of the body. She remembered, "These have been shown to me by my husband, painted on a canvas with his own hand, above reproach, worshipped by the world.' Remembering this, she approached quickly and paid homage to Suvrata .and the nuns in accordance with the rule learned before. Praise the shrines of Sinhaladvipa by my voice, mother,' she said to the nun Suvrata, her hands folded together. Suvrata said to her, 'Have you come from Sinhaladvipa? And why are you alone? For there is not a good appearance without attendants.' 'I shall tell everything when I am safe,' she said; and the head-nun Suvrata went with her to her rest-house quickly. Paying homage to the nuns with extraordinary devotion, she was seen there by your daughter Priyadarsana. Questioned by Suvrata and Priyadarsana, she told her story up to the sight of Suvrata. Priyadarsana said to her, 'Everything, the arts, et cetera, fits Virabhadra, fair lady. What complexion was he?' 'Dark.' Priyadarsana said, 'The complexion alone does not fit my husband Virabhadra, high-born lady.' The

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SRI ARANATHACARITRA - 29 head-nun said, 'Priyadarsana here is your sister in religion. Devoted to the practice of religion, stay with her, child.' So advised by Suvrata, Anangasundari stayed there, with great affection shown her by Priyadarsana. Now, Virabhadra also clung to a plank when the ship was broken and was pounded by the waves. On the seventh day he was seen by a Vidyadhara-chief, named Rativallabha, and was taken to the top of Vaitadhya. Childless himself, he presented him to his wife, Madanamanjuka, as a son, with great joy. Questioned by them, he told the story of his own and his wife's fall into the ocean from the beginning, and said, 'Father, I was snatched from the ocean, like the mouth of Yama, by you; but I do not know how Anangasundari fares.' Rativallabha found out by means of the vidya Abhogini and told him, 'Your two wives, Anangasundari and Priyadarsana, are in the rest-house of Suvrata in the city Padminikhanda, practicing dharma like sisters.' At the good news about both his wives, he breathes as if sprinkled with nectar on his body. At the very time that he was taken out of the ocean, he removed the pill that had made him dark and had resumed his natural fair color. Rativallabha married his daughter, Ratnaprabha, borne by Vajravegavati, to him. He announced there that his name was Buddhadasa and enjoyed mundane happiness with Ratnaprabha. One day he saw Vidyadharas going in a crowd and asked his wife, 'Where are they going in a hurry?' She replied, "These Vidyadharas are hurrying to make a pilgrimage to the eternal Arhats on this mountain.' After hearing this, he, a layman, named Buddhadasa, wise, climbed the peak of Mt. Vaitadhya with her. There he paid homage to the statues of the eternal Arhats devotedly; and Ratnaprabha danced, sang, et cetera before the god. He said, "This god is new to me, since I live in Sinhaladvipa and Buddha is our family-deity, my dear.' She replied, 'Lord, for that reason only you say,

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30 CHAPTER TWO "This god is new to me." For this lord is god of gods, omniscient, by whom the faults, love, et cetera have been conquered, worshipped by the three worlds, telling facts as they are, god, Arhat, supreme lord. Buddha, Brahma, et cetera are not gods, causing people to fall into the whirlpool of the ocean of existence, wearing rosaries, et cetera, indicating their own delusion, et cetera.' As the two amused themselves daily with various amusements, immersed in an ocean of pleasure, a certain length of time passed. : One day during the last part of the night he said, 'Dear Ratnaprabha, after a long time we are going to amuse ourselves pleasantly today in the southern half of Bharata.' She agreed and the two, she and he, went to Suvrata's rest-house in Padminikhanda by means of a vidya. Stopping at the door of the rest-house, Virabhadra said to her, 'You stay right here until I return, after sipping water.' With these words he went a short distance and stayed in the same place, like a king's spy, for her protection. Alone, separated from her husband like a cakravaki, after a moment she began to cry aloud. Such is the nature of women. Hearing the pitiful sound, the head-nun, a river of compassion, herself opened the doors and saw her. The head-nun said: 'Child, who are you and where are you from? How is it you are alone and why are you crying?' She bowed and said: 'I came here with my husband from Vaitadhya. My husband went just now to sip water and delays a long time. He can not endure an hour without me. I fear the reason for his delay and hence I am much distressed, noble mother. My mind is like an ichneumon on hot ground on his account. Now I can not hold on to life.' Suvrata said to her compassionately, 'Do 11ot be afraid, devoted wife. Remain comfortably here in the resthouse until your husband comes.' Thus advised by the head-nun she entered the rest-house.

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SRI ARANATHACARITRA 31 When Virabhadra had seen his wife enter the place, he went away. Assuming the form of a dwarf at will, he wandered about the city for amusement, and fascinated the citizens' minds, showing various arts. He delighted King Isanacandra exceedingly. For even one art would fascinate the mind, to say nothing of all the arts. Ratnaprabha was asked by Anangasundari and Priyadarsana, 'Who is your husband and what is he like?' She said, 'My husband is a native of Sinhala, fair, a depository of all the arts, named Buddhadasa, a Smara in beauty.' Priyadarsana said, 'My husband agrees with that description exactly, except the living in Sinhala and the name Buddhadasa.' Anangasundari said, "The color, the living in Sinhala, and the name Buddhadasa differ from my husband.' They remained in the hermitage like three sisters, devoted to penance and study, not receiving any news of their husbands. The fictitious dwarf saw his three wives daily and was delighted with their surpassing good behavior. One day there was a rumor in King Isanacandra's council that in this city in the rest-house of the nun Suvrata there were three young women, beautiful, noble, purifying the earth like three jewels. Best among good wives, moving on the path suitable for a good family, no man is able to make them speak. The fictitious dwarf said, 'I shall make them speak in turn. See my ability in this difficult task also.' Attended by ministers and royal servants and accompanied by some citizens also, he went to the head-nun's rest-house. Stopping at the door of the rest-house, he instructed his companions, 'There you must ask, "Tell some story.' With a small retinue he entered the rest-house and paid homage to Suvrata and the other nuns with spotless vows. The fictitious dwarf went away and sat down in the doorpavilion. The three (wives) came with the nuns from curiosity to see him. "" "

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32 CHAPTER TWO The dwarf said, 'Until time to go to the king, we shall stay here, our minds charmed by amusement.' A royal servant said, 'Tell us some interesting story.' The dwarf said, 'Shall I tell you a katha or vittaka ?' Questioned about the difference between a katha and a vsttaka the dwarf said, 'A vittaka is one's own experiences; a katha is the adventures of men of former times.' Tell a vsttaka.' The dwarf related: 'Here in Bharata there is a large city Tamralipti. A merchant, Rsabhadatta, with very excellent qualities, lives there. One day he went to the town Padminikhanda on business. There he saw Sagaradatta's daughter, Priyadarsana, and married her to his son, Virabhadra. With her Virabhadra experienced mundane happiness. Once upon a time, during the night he aroused her pretending to be asleep. "Do not disturb me. I have a headache." "Whose fault is that?" "Your fault," she said. Questioned by him about his fault, she said, "Why at such a time is there this artful talk on your part, husband ?" Saying, "I shall not do so again," he caressed her; and leaving her, when she had really fallen asleep, her husband went to a foreign country.' After the dwarf had related this, he got up hurriedly, saying, 'Now the time for my attendance in the palace is passing. As he got up, he was asked further by Priyadarsana eagerly, 'Tell where Virabhadra has gone. Surely you know, dwarf.' The dwarf replied, 'I do not talk with another man's wife, always afraid of a blemish on my own family. She said, 'Indeed, is your conduct suitable for a good family? To answer politely, certainly that is the first charactertistic of a well-born man.' 'I shall tell you tomorrow. Saying this, the dwarf went away. This story was told the king by his servants and he was astonished. : The next day he (the dwarf) went to the nun's resthouse in the same way and told a story to them very eager. 3B

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SRI ARANATHACARITRA 'He left the city, turned dark by a pill and, wandering through many countries, reached Sinhaladvipa. There he sat down in Sheth Sankha's shop in Ratnapura and, when he had learned his story, the sheth took him to his own house. He was accepted as a son by the best of merchants and remained comfortably in that city, causing astonishment by his arts. He went in women's attire with Vinayavati, the merchant's daughter, to the house of princess Anangasundari. His character being made known gradually, he married her whose mind was fascinated by his arts, bestowed by her father, and enjoyed pleasures with her for a long time. As he was going with her to the city Tamralipti, by chance the boat was broken up in that same ocean. Now I am going, for it is time for attendance on the king. For without service the livelihood of servants perishes.' Then Anangasundari said to him with importunity, 'Sir, where is Virabhadra now? Explain fully.' Saying, 'I shall tell you tomorrow,' he went to the palace. The king's agents told this story also to the king. On the third day the dwarf came there and related: 'By chance Virabhadra reached a plank. Then a Vidyadhara, named Rativallabha, came, saw him, and took him to his own house on Mt. Vaitadhya. Just as he was taken out of the ocean, he removed the pill that made him dark and became fair as when in Tamralipti. When asked, he, very dear to Rativallabha, said that he lived in Sinhala and was named Buddhadasa. At his instructions he married his daughter Ratnaprabha and continued amusing himself pleasantly in pleasure-groves, et cetera. With her he came here one day to sport, left her here under the pretext of sipping water, and went elsewhere. Now I am going.' And he got up, after saying this. Ratnaprabha asked, 'Where is Buddhadasa now?' 'I shall tell more tomorrow,' saying, he got up and went away. The three women were greatly pleased at the concurrence of their husbands The dwarf is your son-in-law, Sheth Sagara. as one. 33

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34 CHAPTER TWO The husband of the three, he caused a separation as a joke." Bowing to the best of ganabhrts, the dwarf said, "It happened just as it was seen by your eye of knowledge, not otherwise." Kumbha, the chief-ganabhrt, stopped preaching at the end of the second watch. Such is the length of the sermon. After bowing to Ganadhara Kumbha, Sheth Sagaradatta, delighted, went with the dwarf to the resthouse. When the three noticed the dwarf approaching, they went to meet him immediately. Who is not pleased at receiving news about a husband ? Sagaradatta said, "He is the husband of the three of you." They asked, "How is that?" and he related the . whole affair. The three and the head-nun, also, were amazed. Going inside, the dwarf laid aside his character of dwarf. First he became such as he was when Anangasundari saw him. Next, he laid aside his dark color and assumed a fair color. Recognized by all the women, surrounded by them eager, he was asked by the nun, "Why did you do this?" He replied, "Madam, I left home for a joke; and for a joke the desertion of these three was disregarded by me." The nun Suvrata spoke this true speech: "At a distance, in a foreign country, in a forest, on a mountain, even on the ocean, or in any other unpleasant place, wherever the righteous go, there they obtain measureless pleasure just as if at home. The teaching of the Arhats is, 'Pleasures are the consequence of gifts to suitable persons.' To whom did he give? We shall ask the Jinesvara Ara." The chief-nun, Sagaradatta, and Virabhadra with his wives went to Ara Svamin and bowed properly. Suyrata asked the Supreme Lord, "What did Virabhadra do in a former birth that had pleasure as its fruit?" He explained: "In my next to the last birth,21 as a merchant's son named 21 370. I.e., the first birth in this biography.

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SRI ARANATHACARITRA 35 Jinadasa, he gave me alms with devotion in the city Ratnapura at the end of a four-month fast as I was wandering over the earth observing the vows, after abandoning a powerful kingdom in the East Videhas. From that good deed he became a god in Brahmaloka. Then he fell and was born in Kampilya in Airavata in Jambudvipa, enjoying great wealth. There also he practiced layman's duties, being very powerful. After death he became a god in Acyuta and then he fell and became who he is now. By merit added to merit he enjoys pleasures in this birth. Merit attends upon men everywhere." :. After explaining this and enlightening many persons, the Blessed One went elsewhere, wandering, destroying the world's delusion. After enjoying pleasures for a long time, Virabhadra became a mendicant in course of time and, seated in the chariot of firm merit, went to heaven. His congregation (377-382) Fifty thousand noble monks, sixty thousand nuns with strict vows, six hundred and ten who knew the fourteen purvas, twenty-six hundred who had clairvoyant knowledge, twenty-five hundred and fifty-one who had mind-reading knowledge, twenty-eight hundred who were omniscient, seventy-three hundred who had the art of transformation, sixteen hundred disputants, two hundred thousand, less sixteen thousand, laymen, and three hundred and seventy-two thousand laywomen constituted the retinue of the Lord wandering over the earth for twenty-one thousand years, less three years, from the time of his omniscience. Knowing that it was time for his emancipation the Master went to Sammeta with a thousand munis and commenced a fast. At the end of a month on the twelfth day of the bright half of Marga, the moon being in Pausna, the Master and the munis went to the eternal abode. The Lord lived for eighty-four thousand years, equally divided as prince, king, cakrin, and monk. The

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36 CHAPTER TWO emancipation of Sri Ara Jinesvara took place a fourth of a palya less one thousand crores of years after the emancipation of Sri Kunthu. The Indras came, held with devotion the emancipation-festival of Aranatha who had attained emancipation with the munis, and cremated the bodies at the same time.

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CHAPTER III ANANDAPURUSAPUNDARIKABALICARITRA Now the lives of the sixth Bala and the sixth Sarngin and of the Prativisnu Bali in the congregation of Aranatha are narrated. Previous births of the three (3-9) In the city Vijayapura Sudarsana was king, fair as the moon, giving joy to the world. After hearing Jain doctrine from Muni Damadhara, his mind being disgusted with existence, he became a mendicant, practiced penance, and became a god in Sahasrara. :: Also here in Bharataksetra in the city Potana, Priyamitra was king, who resembled the rising of the sun for lotuses in the form of friends. Suketua kidnaped his wife and he, disgusted with existence from that humiliation, became a mendicant at Muni Vasubhuti's side. Afflicted with grief at his wife's kidnaping, he practiced severe penance and made a nidana 28 for killing his wife's kidnaper. He fasted and died without confessing the nidana and was born a powerful god in the heaven Mahendra. Birth of Bali (9-11) Now in the city Arinjaya on Mt. Vaitadhya there was a well-known Vidyadhara-king, Meghanada, to whom power over the two rows (of cities) had been given by Cakrin Subhuma. He was the father of Padmasri, the wife of the same cakrabhrt. Suketu's soul, after it had wandered through existence was born as the Prativisnu Bali in Meghanada's family in this same city. He, with a life-term of fifty thousand years, black, twenty-six bows tall, became the ruler of three parts (of Bharata). 22 5. Pre-birth of Bali. 28 7. See II, n. 29.

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38 CHAPTER THREE Birth of Ananda (12-21) In the southern half of Bharata in Jambudvipa there is a city Cakrapura, the ornament of the earth. Its king was Mahasiras, by whom, like another lokapala, the important heads of kings had been made to bow. Of him, whose conduct was remarkable, the crest-jewel of kings, the intelligence was adorned with discernment like his Sri with power. There is no art which was not apparent in him, like the species of lives in the ocean Svayambhuramana.24 While he was ruling the earth, there were no reports of thieves; only he himself stole the minds of the noble. Causing joy in the one and fear in the other, he did not leave the heart of the noble nor of the wicked. His wife was named Vaijayanti, surpassing even Apsarases in beauty; and his second wife was Laksmivati, like Laksmi. The god, King Sudarsana, fell from Sahasrara and descended into the womb of the chief-queen Vaijayanti. Queen Vaijayanti, delighted by the four dreams indicating the birth of a Bala, conceived the best of embryos. When the time was completed, she bore a son, spotless as a full moon, twenty-nine bows tall, named Ananda. Birth of Purusapundarika (22-25) Priyamitra's soul fell from the fourth heaven and descended into the womb of the chief-queen Laksmivati. Delighted by the seven great dreams indicating the birth of an Upendra (Vasudeva), Queen Laksmivati carried the embryo. At the right time she bore a son, twenty-nine bows tall, dark, named Purusapundarika. The two brothers increased in size along with their father's wishes, always carrying banners with the garuda and palm tree 25 and wearing dark blue and yellow garments. Shaking the earth, as it were, they walked easily. The 24 15. The last ocean. See II, p. 123. 25 25. Inverted order-the garuda-banner was the Vasudeva's.

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ANANDAPURUSAPUNDARIKABALICARITRA 39 nurses were not able to lift them even when they were children. Gradually they attained youth purifying the eyes and they became skilled in the ocean of all the arts. Fight with Bali (29-40) Upendrasena, lord of the city Rajendra, gave his daughter Padmayati to the Visnu Pundarika. Having heard that she excelled the wife of Anarga in beauty, Prativisnu Bali came there to kidnap her. Then Ananda and Pundarika attacked Bali puffed up with pride in his strength of arm, despising the strength of the world. Weapons, the bow, plough, et cetera, were delivered immediately to the two of them by gods like attendants at an armory. Their army was destroyed by the stronger forces of Bali and they (Bali's forces) gave lion's-roars announcing their master's victory. Ananda and Pundarika rushed in their chariots to the business of fighting, delighted. For a battle-field is a source of joy to heroes. Then Pundarika blew Pancajanya loudly and the enemy-army disappeared from the battle-field like a group of sea-monsters from the ocean. Sarngin twanged the bow, like an echo of the conch, as it were, and the miserable remnant of the enemy disappeared at its loud sound. Bali himself approached to fight, exceedingly strong, raining arrows constantly like a cloud streams of water. Visnu destroyed his arrows and he destroyed Visnu's arrows. So, angry again at the destruction of his arrows, Bali took the cakra. "Villain, you do not exist !" saying, powerful Bali whirled the cakra and hurled it at Visnu Pundarika. Dazed for a moment by the blow of its hub which struck with a slap, Visnu recovered consciousness instantly and took the cakra himself. Saying. "Villain, you do not exist !" Janardana whirled the cakra and cut off Bali's head. Then, accompanied by Ananda, Visnu made an expedition of conquest, destroying hostile kings, and became an ardhacakrin. Visnu lifted a great stone, Kotisila, as easily as an anklet (tulakoti). When he had passed the

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40 CHAPTER THREE sixty-five thousand years of his life, he went to the sixth hell because of his harsh karma. Pundarika spent two hundred and fifty years as prince, the same number as king, sixty in the expedition of conquest, sixty-four thousand, four hundred and forty as ardhacakrin. Ananda, whose life-term was eighty-five thousand years, alone, joyless without his brother, passed the time with difficulty. He took initiation from Sumitra because of strong disgust with existence from separation from his brother. Seeking spiritual knowledge, he attained omniscience and arrived at the eternal abode, the abode of joy.

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CHAPTER IV SUBHUMACAKRAVARTICARITRA The life of the eighth Cakrin, Subhuma, in the congregation of Tirthakrt Ara will be related in its turn. Previous births (3-5) There was a king, named Bhupala, who observed the vows of a ksatriya, in the city Visala in this same Bharata. ksetra. One day he was defeated in a battle by many enemies who had united. For a crowd is very strong. Defeated by his enemies, his face blackened by the disgrace, he became a mendicant under Muni Sambhuta. As a result of penance he made a nidana which had as its object the enjoyment of army and treasure, fasted to death, and became a god in Mahasukra. Story of Jamadagni and Parasurama (6-100) Now, Rsabhanatha had a son Kuru, after whom Kurudesa was named. He had a son Hastin, after whom Hastinapura was named, the native land of Tirthakrts and cakrins. Anantavirya, belonging to this line, was king there, long-armed. Now, in the town Vasantapura in Bharataksetra there was a youth, Agnika, whose family had perished completely. One day he left that place for another country and, wandering about without a caravan, he came to a hermitage. The abbot, Jana, received Agni like a son and he received the name of Jamadagni among the people. Practicing severe penance, like a visible fire, because of his splendor hard to bear he became known throughout the world. Then a god, a layman in a former birth, Vaisvanara by name, and Dhanvantari, devoted to (Brahman) ascetics, had an argument. One said, "The religion of the Arhats is

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42 CHAPTER FOUR authority"; the other said that of the ascetics. They made an agreement in this dispute, "Whoever is the most obscure among the followers of the Arhats and whoever is most distinguished among ascetics must be tested by us to see which one excels in good qualities." Just at that time holy Padmaratha, adorned by a new religion, 26 set out from the city Mithila over the world. As he went to Campa to take initiation from Vasupujya, he, a yati by nature, was observed on the road by the two gods. Though hungry and thirsty, the king refused food and drink offered by them with a desire to test him. For the resolute do not depart from the truth. The gods made pain for the king's tender lotus-feet with pebbles and thorns cruel as saws. Nevertheless, he walked beautifully on such a road, as if it had a surface of cotton, with his feet dripping with blood. They sang, danced, et cetera to disturb the king; but that was in vain against him like a divine weapon against a relative.27 They assumed the forms of siddhaputras 28 and appeared before him. "Sir, now life is long and you are young. Enjoy its pleasures at will. What sense is there in austerities in youth? Who, even though energetic, would perform the duties of night at dawn? When youth has been passed, the cause of weakness of the body, you should undertake penance, like a second old age, dear sir." . . The king said, "If life is long, there will be much merit. The lotus-stalk grows according to the measure of water. The penance which is practiced in youth when the senses are fickle, that is penance. He is called a hero who is a hero on the battle-field with cruel weapons." Saying, "Good! Good!" to him who was not shaken from 26 15. I.e., a recent convert. Cf. Kathakosa, pp. 22 ff. 27 20. Cf. I, 321. 28 21. Defined by PH as'a man in the state between a Jain sadhu and a layman.' I.e., a layman who is very advanced in indifference to worldly matters, almost a sadhu.

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SUBHUMACAKRAVARTICARITRA 43 the truth, they went to test Jamadagni, the most distinguished of the ascetics. They saw him with the ground touched by his spreading matted hair like a banyan-tree, the extremities of his feet covered with ants, subdued. The two gods made by magic a nest in the mass of creepers of his beard at once, assumed the form of a pair of sparrows, and stayed. The cock said to the hen, "I am going to Mt. Himavat." She scorned him, saying, "You will not come back, devoted to another." "If I do not come back, wife, I am guilty of the sin of a cow-killer." The hen said again to the cock who had made this promise, "If you would swear with the words, I am guilty of the sin of this sage,' I would let you go there, husband. May your journey be happy." Hearing this speech, Jamadagni was angered and seized the two birds with his hands. Then he said, "What kind of sin, like darkness in the sun, is in me performing difficult penance ? "" Then the cock-sparrow said to the sage: "Do not be angry. Your penance is useless. Have you not heard the sacred saying that there is no progress of the soul of a sonless man?" Thinking, "That is true," the muni reflected, "My penance is strung in water since I have no wife nor son.' "" Seeing him disturbed, thinking, "I have been deceived by the ascetics," Dhanvantari became a (Jain) layman. Who is not convinced by proof? Then the two gods became invisible, and Jamadagni went to the city Nemikakostaka. Wishing to win a girl, like Hara Gauri, he went to King Jitasatru who had many daughters. The king rose to greet him and, his hands folded, asked, "Why have you come? Tell what can I do?" The muni said, "I have come for a girl," and the king said, "Take the one who is willing from a hundred girls." He went to the maidens' quarters and said to the king's daughters, "Some one of you be my wife." They made a spitting noise and said, "Are you not ashamed to say this,

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44 CHAPTER FOUR you whose hair is matted, who are gray, emaciated, living by alms?" Muni Jamadagni, angry, like a wind made the girls hunch-backed like the wooden part of bows that have been strung. Then he saw a daughter of the king playing in sand-piles in the courtyard and he called her 'Renuka.' He showed her a citron, saying, "Do you want it?" She stretched out a hand indicating the taking of the hand (in marriage). The muni held her to his breast, like a poor man money, and the king gave her to him properly, with Cows, et cetera. From the bond of affection he restored his wife's sisters, the ninety-nine girls, by the power of penance. Alas for the waste of penance of the foolish! The muni took her to the hermitage and affectionately reared her whose appearance was simple and gentle, trembling-eyed like a doe. While the ascetic counted the days on his fingers, she attained youth, the beautiful pleasuregrove of Kandarpa. Making a blazing fire a witness, Muni Jamadagni married her properly, like Bhutesa (Siva) Parvati. At the time for conception he said to her, "I will prepare an oblation that a son may be born, fortunate, head of the Brahmans." She said, "My sister is the wife of King Anantavirya in Hastinapura. Prepare an oblation belonging to Ksatriyas for her." He prepared an oblation suitable for Brahmans for his wife, and another suitable for Ksatriyas for her sister to eat to obtain a son. She reflected, "Though I became a forest-doe, may my son not be like me," and ate the Ksatriya-oblation. She gave the Brahman-oblation to her sister. Sons were born to both, Rama to Renuka and Krtavirya to her sister. One day a Vidyadhara came there, suffering from dysentery. He had forgotten his magic art for going through the air because of the pain from the dysentery. He was cured by Rama, like a brother, by medicines, et cetera and gave the magic art of the axe (parasari) to Rama who had attended him. Going into a cane-field,

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SUBHUMACAKRAVARTICARITRA : 45 Rama subjugated the magic art and from that time was known as Parasurama. One day Renuka took leave of her husband and, eager for her sister, went to Hastinapura. Nothing is at a distance for affection. Caressing the tremulous-eyed Renuka with the thought, "She is my wife's sister," Anantavirya enjoyed her. Surely love is unchecked. The king experienced a wealth of pleasure and happiness at will with the sage's wife, like Purandara with Ahalya.20 A son was born to Renuka from Anantavirya, as to Mamata, wife of Utathya, from Bihaspati.80 The muni took Renuka with that son home. For people infatuated with women generally see no fault. Parasurama, angered, killed her and her son, like a vine that had borne fruit at the wrong time, with the axe. When the news was told to Anantavirya by her sister, it kindled anger, like wind a fire. Then King Anantavirya, whose strength of arm was irresistible, went to Jamadagni's hermitage and destroyed it, like a mad elephant. After terrifying the ascetics and taking the cows, et cetera, he returned, marching very, very slowly like a lion. When Parasurama had heard the confusion of the terrified ascetics and had learned the story, angered, he ran like Death visible to the eye. The son of Jamadagni, eager for battle with troops of soldiers, cut him (Anantavirya) to pieces, like a piece of wood, with the sharp axe. Krtavirya, powerful, though he was young, was established in his kingdom by the ministers. His chiefqueen was starry-eyed Tara and they enjoyed pleasures unhindered, like gods. Birth of Subhuma (72-78) King Bhupala's soul completed its life-term, fell from Mahasukra, and descended into Tara's womb. One day 29 61. Ahalya was the wife of the sage Gautama and was seduced by Indra. 80 62. The epic version of the story is found in Mahabharata I, 104.

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46 CHAPTER FOUR Ketavirya heard his father's story from his mother and went and killed Jamadagni, like a snake that had been pointed out. Rama was angered at his father's murder, went quickly to Hastinapura and killed Krtavirya. What is at a great distance from Vama ? The son of Jamadagni established himself in the kingdom. For sovereignty is dependent on power. Succession and lack of succession are not authority. Kotavirya's queen left the city conquered by Rama, though she was pregnant, and went to a hermitage of ascetics, like a doe from a forest that is scented with tigers. The compassionate ascetics put her, like a deposit, in an underground room, and protected her from cruel Parasurama. A son, who had been indicated by the fourteen great dreams, was born to her. Because he took ground easily, he was named Subhuma.81 Death of Rama (79-100) Wherever there was a Ksatriya, there Parasurama's axe blazed like the fire of anger embodied. One day Rama went to that hermitage and the axe blazed, indicating a Ksatriya like smoke a fire. The ascetics were questioned by Rama, "Is a Ksatriya here?"' and they replied, "We are Ksatriyas who became ascetics." Because of his anger Rama made the earth clear of Ksatriyas seven times, like a forest-fire clearing a mountain-slope of grass. Rama filled a dish with the crushed teeth of the Ksatriyas, giving the appearance of a full dish of Vama whose desire had been fulfilled. One day Rama asked the astrologers, "From what source will my slaying come?" For always people engaged in hostilities fear death from an enemy. They said, "Your slaying will come from him who, occupying the lion-throne here, eats the teeth made into a rice-pudding." Rama had an asylum built, quite open, and had a lion-throne set in the front part, and the dish in front of it. 81 78. See Abhi. 3. 357.

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47 SUBHUMACAKRAVARTICARITRA Then Subhuma, golden, twenty-eight bows tall, attained marvelous growth in the hermitage like a tree in a court-yard. One day the Vidyadhara, Meghanada, asked the astrologers, "To whom should my daughter Padmasri be given ?." They designated Subhuma as the very best husband for her. He gave the girl to him and became a follower of him alone. The sole protector (of the earth), Subhuma, like a frog in a well, asked his mother, "Is the world just so large or is there more of it?" His mother explained: "The world is endless, son. This hermitage is only a fly-speck on the world. There is in the world a city, named Hastinapura. Your father Kotavirya, was a longarmed king there. Rama killed your father and took possession of the kingdom himself. He made the earth free of Ksatriyas and we stay here from fear." Then Subhuma, blazing like Bhauma,82 went to Hastinapura, hostile and angry. The brilliance of a Ksatriya is hard to bear. He, fair-armed, went to the asylum, sat down on the lion-throne like a lion, and ate the teeth which had become rice-pudding. The Brahmans who were guardians there arose for battle and were killed by Meghanada, like deer by a tiger. Then Rama, his teeth and hair sparkling, biting his lips with his teeth, came there, as if drawn by Yama's. noose, in anger. The axe was hurled furiously by Rama at Subhuma. It was extinguished immediately in him, like a spark in water. Because of the lack of a weapon, Subhuma scooped up the dish of teeth. It became a.cakra instantly. What can not result from a wealth of merit? Then he, the eighth cakravartin, cut off Parasurama's head, like cutting off a lotus. Conquest of Bharata (101-108) As Rama had made the earth free of Ksatriyas seven times, so he (Subhuma) made it free of Brahmans twentyone times. Making new rivers flow with the blood of the masses of destroyed kings, elephants, horses, infantry, he 82 94. Mars.

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48 CHAPTER FOUR conquered the east first. With the ground adorned with the trunks of many soldiers cut down, he crossed the south like another regent of the southern quarter (Yama). Making the ocean's shore bristle with soldiers' bones like oyster-shells, he conquered the west. A Mt. Mandara in strength, the cave in Vaitadhya having been opened easily, he entered the north part of Bharata to conquer the Mlecchas. With the surface of the ground spread with a mass of blood spurting up, he destroyed the Mlecchas there, like an elephant sugar-cane. Cakrabhrt Subhuma gave the rank of lord of the Vidyadharas of the two rows on Mt. Vaitadhya to Meghanada. Death of Subhuma (108-110) Having a life of sixty thousand years, roaming in every direction, killing soldiers, he subdued the six-part earth. Extirpating the living in this way, his soul always blazing with the fire of constant cruel meditation, Subhuma died in the course of time and went to the seventh hell. He was prince for five thousand years, king for the same time, spent five hundred years in conquest, and was cakrabhrt for half a lac less five hundred years.

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CHAPTER V DATTANANDANAPRAHLADACARITRA In Ara's congregation there were the Visnu, the Bala, and the Pratyardhacakrin-Datta, Nandana, and Prahlada, respectively. Their history is narrated (herewith). Previous births of Nandana (2-3) - There is a city Susima, the ornament of East Videha of this Jambudvipa and there was a king there, Vasundhara. After he had guarded the earth for a long time, he took the vow under Muni Sudharma, and went to Brahmaloka after death. Previous births of Datta (4-9) Now in this southern half of Bharata in Jambudvipa there was a king, Mandaradhira, in the city Silapura. He had a son, powerful, long-armed, an ocean of the jewels of good qualities, named Lalitamitra, the sun to the lotuses of friends. The minister Khala 88 affirmed, "He is arrogant," rejected him, and established the king's brother as heirapparent. Then Lalitamitra, disgusted with existence from this humiliation, became a mendicant under Muni Ghosasena. Practicing austerities, evilly-disposed, he made a nidana: "By this penance may I be able to kill the minister Khala." He died without confessing the nidana and became a powerful god in the heaven Saudharma. Birth of Prahlada (10-11) After the minister Khala had wandered through the forest of births for a long time, he was born as the Prativispu Prahlada, a lord of Vidyadharas, in the city Sinhapura, the tilaka of the north row on Mt. Vaitadhya in this Jambudvipa. 38 6. Pre-birth of Prahlada.

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50 CHAPTER FIVE Birth of Nandana and Datta (12-22) Now in this southern half of Bharata in Jambudvipa there is a city Varanasi sought by the Ganga like a friend. Its king was Agnisinha of the Iksvaku family, like a fire in brilliance, like a lion in strength. The hansa of his glory did not cease flying around in the world constantly with constancy and energy. like wings. After seeing the bow bent by him with ease on the battle-field, hostile kings bowed as if bearing his command.84 Tied to the very strong pillar of his arm, like a cow-elephant, by his firm virtues, Sri became motionless. He had two wives, Jayanti and Sesavati, surpassing all the women of the world in beauty. The god, King Vasundhara, fell from the fifth heaven and descended into the womb of the chief-queen Jayanti. At the proper time a son, whose incarnation as a Rama had been indicated by four dreams, named Nandana, a joy to the world, was borne by her. Lalita fell from Saudharma and became the son of Sesavati, whose incarnation as a Krsna had been indicated by seven dreams, named Datta. The two of them, twentysix bows tall, fair and dark like Ksiroda and Kaloda, 85 grew to manhood. Wearing dark blue and yellow garments, with palm tree and garuda-banners, they acted as if they were the same age, though they were elder and younger. Fight with Prahlada (23-33) * One day the Prativisnu, lord of half of Bharata, heard about a fine elephant that resembled Airavana and asked them for it. When this choice elephant was not given by Nandana and Datta, Prahlada became angry at once like an insulted lion. Visnu and Prativisnu attacked each other, angered like forest-elephants, with their full army-strength. When their army had been reduced to a miserable condition 84 15. Tadvelam. Cf. attavela in 2. 3. 302 and II, p. 348. 88 21. See II, p. 123.

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DATTANANDANAPRAHLADACARITRA 51 at once by Prahlada, Sirin and Sarngin went into battle in chariots. Datta blew - Pancajanya, the best destroyer of an enemy's force, and twanged his bow, a drum of pre-eminent victory. Prahlada, making the heavens resound with the sounds of the bow, ran up, strong-armed, like Dandapani (Yama) enraged. Both Hari and Pratihari discharged arrows angrily. Both, eager for victory over each other, destroyed each other's arrows. Both, expert in destruction, destroyed each other's club, hammer, staff, and other weapons. Prahlada whirled the cakra, which was filled with a hundred flames like the sun with meteors at the end of the world, in the air and hurled it at Hari. Hari took the same cakra, which had been useless and was standing near him, hurled it at Prahlada and cut off his head. Likewise he conquered the half of Bharata by making an expedition of conquest. Then he lifted Kotisila and became an ardhacakrin. . There were two hundred years of samgin Datta as prince, fifty years each as governor and in the expedition of conquest.88 After he had passed fifty-six thousand years, Datta went to the fifth hell because of his karma. After the death of Sarngin Datta, Halayudha, whose age was sixty-five thousand years, passed the time with difficulty. Intensely disgusted with existence by the death of his brother and meditation on existence, Nandana took initiation, adorned by the world. He observed severe vows without transgression; and after that he went to a dwelling in the place of emancipation. 86 34. I am convinced that there is something wrong with the text here. The figures for the Vasudevas' lives follow a fixed pattern throughout the Trisastio with this one exception. The time in kaumara and mandalitva should be the same or nearly the same. However, I have found nothing different in MSS and can find nowhere else figures for Datta's life. Two hundred years each as prince and governor and fifty years in conquest would fit the pattern.

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CHAPTER VI SRI MALLINATHACARITRA May Mallinatha's words, spotless as a wreath of jasmine, eagerly sipped by the bees of people capable of emancipation, prevail. Now we shall narrate Sri Malli Svamin's life, wonderful, like a stream of nectar for the ears of the listeners. Incarnation as Mahabala (3-21) In this same continent, Jambudvipa, there is a city Vitasoka in the province Salilavati in the West Videhas. Bala was its king, like a large army in strength, an elephant for rooting up the forest of a hostile army, like a god in appearance. A son, named Mahabala, having complete power, indicated by the dream of a lion, was borne to the king by his wife Dharini. . When he was grown, Mahabala married on one day five hundred princesses, Kamalasri and others. He had childhood-friends, Acala, Dharana, Purana, Vasu, Vaisravana, and Abhicandra. One day King Bala listened to religion in the presence of munis who had come to the garden Indrakubja in the northeast direction outside the city. He was permeated with disgust with existence, established Mahabala in the kingdom, became a mendicant, and attained emancipation. A son, indicated by a dream of a lion, Balabhadra, was borne to Mahabala by the chief-queen, Kamalasri. After he had grown up in course of time, Mahabala made him his heir-apparent like another form of himself. With his six childhood-friends King Mahabala listened to the religion of the Arhats because of friendship from the same nature. One day he said to his friends, "Listen! I am afraid of existence. I am going to become a mendicant. What will be your course in the future?" They said, "As we have enjoyed together worldly

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SRT MALLINATHACARITRA 53 pleasures, so we shall enjoy together the bliss of emancipation in future." Then Mahabala installed Balabhadra on the throne; and each one of the friends installed his son on his throne. Then powerful Mahabala and his six friends became mendicants at the feet of Muni Varadharma. The seven noble men made an agreement, "Whatever penance one of us performs, the rest of us must do." So they, this agreement having been made, equally eager for the fourth object of existence, practiced equal penance, one-day fasts, et cetera. From a desire for superior results Mahabala deceived: them, making excuses such as, '"Today my head hurts; today my stomach hurts; today I am not hungry," et cetera, did not eat on the day to break fast, and performed superior penance. Because of penance mixed with deceit, he acquired woman-inclination-karma 87 and also the body-making-karma of a Tirthakrt because of the sthanas, devotion to the Arhats, et cetera. Incarnation as a god (22-23) When the seven were eighty-four lacs of purvas old and had preserved their vows for eighty-four thousand years, at the end of their lives they performed the twofold samlekhana,88 took a vow to fast, died, and were born as gods in the heavenly palace Vaijayanta. Her parents (24-35) Now in Jambudvipa in the southern half of Bharata there is a city Mithila, whose inhabitants are unshaken in dharma. Its palaces with golden finials resemble the eastern mountain with the sun risen above it. When people had seen this city made of all the jewels, they believed in other cities, Alaka, et cetera, made of jewels which appeared in stories. The gods, now in heaven, now .87 21. Striveda, i.e., he would be born as a woman. 38 23. See I, p. 357.

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54 in the city; now in the city, now in heaven, were delighted constantly with its charming young women. Its king was Kumbha, a pitcher of the nectar of the Ocean of Milk in the form of the Iksvaku-family, the abode of Laksmi, like a pitcher of treasure. He alone was the resort of the Sris like the ocean of rivers; he was the source of good behavior like Rohana of jewels. Intelligent, he knew both the sciences and weapons; he took toll from the earth and gave it to the unfortunate. He, wise, had a greed for glory but not for wealth; a liberality in money but not in frontiers; a devotion to dharma but not to dice, et cetera. CHAPTER SIX His chief-queen was named Prabhavati, who surpassed the moon in beauty of face, like Saci the queen of Vajrin. She alone was the ornament of the earth and virtue was her ornament; armlets, anklets, et cetera were merely for the sake of formality. Purifying the whole earth by her spotless wifehood, the source of happiness, she shone like a living tirtha. King Kumbha enjoyed pleasures with the queen always fascinating, like the Moon with a Daksayani. 89 Her birth (36-42) Its life completed, Mahabala's jiva fell from Vaijayanta on the fourth day of the bright half of Phalguna, (the moon) in the constellation Asvayuj. It descended into Queen Prabhavati's womb, the splendor of an Arhat being indicated by the fourteen dreams. In the third month that it was in the womb, the queen had a pregnancy-whim to sleep on garlands, and it was granted by the gods. At the full time, on the eleventh day of the bright half of Marga in the constellation Asvayuj, she bore a daughter because of the female-birth karma produced by deceit in a former birth, the marvelous nineteenth Arhat, marked with a water-jar, dark blue in color, with all the favorable 39 35. A lunar mansion,' of which there are 27, considered a daughter of Daksa and the wife of the Moon.

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SRI MALLINATHACARITRA 55 marks. The Dikkumaris came and performed the birthrites; the Indras conducted her to the top of Meru and bathed her in turn. After the bath Sakra anointed and worshipped her himself, waved the light, and recited a hymn of praise with intense devotion. .Stuti (43-50) "Reverence to you, depository of the three kinds of knowledge, chief of the three worlds; reverence to the nineteenth Arhat. By good fortune I am favored with the sight of you, after a long time. For, O Arhat, a god is not seen by people with ordinary merit. Today the divinity of the gods has its purpose accomplished after a long time by the sight of the birth-festival of you, the god of gods. Do you, O you who are wise in equal favor to the Lord of Acyuta at one time and to a mere mortal at another time, protect us falling into existence. You shine brilliantly, set like a sapphire in this Mt. Meru which has become a golden crown of the earth. You are born for the emancipation of a desireless person just by the remembrance (of you). For what are you asked by one who has seen and praised you? From that the fruit is exceedingly great. All good works on one hand, the sight of you on the other hand; because of the magical results obtained, a second (sight) is superfluous. Not in the rank of Indra, not in the rank of Ahamindra, I think not even in emancipation can there be such happiness as that of the man falling at your lotus-feet." Childhood (52-53) After this ardent hymn of praise to the nineteenth Arhat, Sakra took her to Mithila and laid her down near her mother. Because her mother had a pregnancy-whim to sleep on garlands, while she was still in embryo, the king gave her the name Malli.40 Tended daily by five 40 52. Malli means 'jasmine,' not 'garland'; but the jasmine is very generally used in making garlands,

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56 nurses appointed by Indra, she gradually grew up like a flower. CHAPTER SIX Reincarnations of her six former friends (54-143) Acala (54-66) Now Acala's jiva fell from Vaijayanta and became King Pratibuddhi in Saketa in Bharata. His wife, the crest-jewel of the women of all harems, was named Padmavati, like Padma in person in beauty. Now in this city in the northeast in a Naga-temple there were Naga-statues that fulfilled requests. One day Queen Padmavati asked the king for permission for a procession of them and Pratibuddhi gave her his consent. After procuring flowers, et cetera, Pratibuddhi himself went with her to the temple of the chief Naga-statue on the day of the procession. Looking at the bower of flowers," the cluster of flowers, and his wife also, Pratibuddhi said to Svabuddhi, his chiefminister, "You have gone to many royal palaces on my service. Have you seen such a jewel of a woman or such a cluster of flowers?" Svabuddhi replied: "When I went to King Kumbha at your command, I saw his daughter Malli. On the birthday of her, first among woman-jewels, a cluster of flowers, such as is not found in heaven, was prepared. A cakrin's woman-jewel; Rati, the wife of Smara; goddesses, Saci, et cetera, are like straw compared with her. Whoever has once seen the daughter of King Kumbha, would not forget her beauty like a taste of nectar. No woman, neither of mortals nor gods, is the equal of Malli. Indeed, her unique beauty is not within the sphere of words." Because of the affection of the former birth Pratibuddhi sent at once his messenger to ask for her in marriage from King Kumbha. 41 59. The puspamandapa is the flowers strung above the pratima in the inner shrine.

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SRI MALLINATHACARITRA Dharana (67-86) Now, Dharana's jiva fell from Vaijayanta and became a king, named Candracchaya, in the city Campa. There was a Jain layman, Arhannaya, living in this city, who made ocean-voyages, embarked on a boat, for commerce. Then Sakra praised him in his assembly, saying, "There is no other layman equal to Arhannaya." Then a god who was jealous went to the ocean and created instantly a calamitous wind and mass of clouds. At once the sailors, trembling from fear of the boat's destruction, sought favors from their favorite deities. But Arhannaya thought, "If I am to die from this calamity, I should fast," and, having made the rejection of all worldly interests, he remained absorbed in meditation. The god assumed the form of a Raksas and, standing in the air, said to Arhannaya: 'Give up the religion of the Arhats and obey my command. Otherwise, I shall break the boat like a potsherd and make you and your attendants food for sea-animals." "( As he remained unshaken from his religion notwithstanding, the god was astonished, asked his pardon, and told about Sakra's praise. He gave him two pairs of beautiful earrings, destroyed the terrible clouds, wind, et cetera and departed. In course of time Arhannaya disembarked from the ocean on dry land and went to Mithila with all his merchandise. Arhannaya, knowing what was proper, nobleminded, made a gift of one pair of earrings to King Kumbha. King Kumbha gave it at once to his daughter Malli and, urbane, entertained Arhannaya and dismissed him. After he had sold and bought merchandise, he went to Campa with untroubled mind and gave the second pair of earrings to Candracchaya. The king asked him, "O merchant, where did you get this pair of earrings?" He told the story of the acquisition of the earrings without any deceit, just as it was. In connection with the gift of the other similar pair of earrings, he described in detail the exceeding beauty 57

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58 CHAPTER SIX of Malli. "If her face is raised, let the moon depart vanquished by it; if there is light from her body, enough of emeralds -2; if there is a stream of her loveliness, there is no need of the water of the Jabnavi; if there is her beauty of form, do not speak of goddesses. Your Majesty, men's eyes are useless if she is not seen by them. What use are hansas that do not see at all the blooming lotus-bed?" Because of affection from the former birth, King Candracchaya sent his chief-messenger to Kumbha to ask Malli in marriage. Purana (87-96) Now Purana's soul fell from Vaijayanta and became a king, named Rukmin, in Sravasti. By his wife Dharani he had a daughter Subahu, endowed with remarkable beauty like a serpent-maiden. Because of the king's affection, he had a special bathing ceremony 48 'made carefully by her attendants in the four months' (rainy season). One day when she had been bathed especially by her attendants and had put on divine ornaments, she went to pay her respects to her father. Her father seated her on his lap and said to the eunuch, "Has such a bathingceremony of a girl been seen anywhere?" He replied: "When I went at your command to Mithila, I saw a better one on the birthday of Malli, the daughter of Kumbha. Her beauty, my lord, whose equal has not been seen, is incomprehensible even when described, but my word must be taken for it. After I have seen this jewel of a woman, never seen before, my tongue has taken a vow of silence in describing other women. Compared with her, other women are faded like left-over flowers. What value have mango-shoots compared with the shoot of a wishingtree?" 42 83. See I, n. 213 on color. 48 89. This elaborate bath is described in Joata. 71 (p. 140, AS ed.). An ornamental bath-house is built and the princess bathed by attendants and gorgeously dressed and ornamented.

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* SRI MALLINATHACARITRA . 59 After hearing this, because of affection that was created, King Rukmin at once sent a messenger to Kumbha to seek Malli. Vasu (97-105) Now Vasu's jiva fell from Vaijayanta and became King Sankha in Varanasi. One day Malli's pair of divine earrings was broken and his goldsmiths were ordered by the king to mend it. "Your Majesty, we cannot mend this divine article," they said, and the king in a rage expelled them from the city. They went to Varanasi and told King Sankha the whole story as the cause of their exile. They described to the king Malli's marvelous beauty, which was connected with the business of the earrings, which they had seen entirely uninjured. The moon became a subject of comparison with her face, the bimba with her lips, the conch with her neck, the lotus-stalk with her arm, the middle part of a thunderbolt with her waist, an elephant's trunk with her thigh, a river's whirlpool with her navel, a mirror with her hip, a deer's leg with her leg, a lotus with her hand and foot-(all of) which had been the objects of comparison 44 in the case of others. As a result of the bond of former affection and the hearing of her beauty, Sankha sent a messenger to seek Malli from Kumbha. Vaisravana (106-119) Vaisravana's jiva fell from Vaijayanta and became King Adinasatru in Hastinapura. Now Malli's younger brother, named Malla, had a picture-gallery painted by painters out of curiosity. Among them one excellent painter had the art of painting the body as it was from the sight of one part, creating amazement by his painting. After he had seen Malli's toe through the screen, he painted her figure just as it was with all the limbs and minor parts. 44 104. Upamana, in contrast with upameya, the subject of comparison.

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60 CHAPTER SIX Malla went there to play, saw Malli in the picture and, thinking that it was Malli in person, left hurriedly in embarrassment. Questioned by the nurse, "What is it?" the prince said, "My sister Malli is present. How then can I play here?" The nurse investigated carefully and said, "She must be recognized not as Malli herself, but in a picture. So do not go away." Prince Malla, angered, banished the painter of the picture, after cutting off the thumb and forefinger of his right hand. He went to Hastinapura, told the story to King Adinasatru, and described Malli as follows: "There is no beautiful woman, a digit of the moon of the sky of the whole world, except Malli, never was, and never will be. A man, who would look at another girl after seeing her, would look at a piece of glass after seeing a fine sapphire. She alone is first of women, like the Jahnavi of rivers, because of her beauty, grace, gait, and other gestures." After giving this description of her, the best of painters pulled out the painting and showed her in the picture. After seeing her, astonished and eager from his former affection, he sent his agent to King Kumbha to ask for her. Abhicandra (120-143) Now Abhicandra's jiva fell from Vaijayanta and became King Jitasatru in Kampilya. He had a thousand wives, of whom Dharini was first, like a band of Apsarases drawn from heaven by merit. Now a clever mendicant nun, 45 Coksa, came to Mithila and told in the houses of kings and lords: "Dharma always has a root in liberality, also arises from sprinkling with the waters of sacred places, and is the source of heaven and emancipation. -45 122. Pariyrajika in Hemacandra means a Hindu nun, in contrast with its use in Hindu texts. Cf. Bloomfield, On False Ascetics and Nuns in Hindu Fiction, JAOS, 44. It is an error to say there are no Brahmanical nuns.

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SRI MALLINATHACARITRA Our words to this effect are true." So making the people of the cities and the country progress in this religion, she came one day in her wandering to the house presided over by Malli. Carrying the triple staff, wearing reddish garments, after sprinkling the ground with water from the water-jar with darbha grass,46 she sat down on her mat. She explained (her) dharma as it was to Malli, as she had to other people; but Malli, having the three kinds of knowledge, said: "Liberality alone does not lead to dharma. If it did, the feeding of cats, cocks, et cetera would be for its sake. How can purity be from sprinklings with water from sacred places which are rooted in destruction of life? Does a smear of blood become clean by being washed with blood? Dharma has its root in discernment; there is none of one lacking in discernment. Penance on his part results merely in torment of the body without a doubt." Spoken to in this way by Malli, Coksa was ashamed, her face downcast. By whom can a proper speech by a superior be resisted? She was reviled by slave-girls, et cetera saying, "How long have you deceived the world by your false teaching, O heretic? 61 Coksa reflected: "Since I have been abused as they liked by her, arrogant because of royal prestige, and by her attendants following their mistress's wish, I will cast her among many co-wives by my own wit, to pay the debt of their hostility." She went away, her mind inflamed with anger, and went to King Jitasatru in Kampilya. She was received by the king with great respect; after she had bestowed a blessing, auspicious in speech, she sat down on her mat. She was honored with devotion by the king and the women of his family; and there also she explained dharma as caused by liberality and sprinkling with holy water. The king said: 46 125. A bunch of darbha is kept in the mouth of the water-jar and is used to sprinkle the water.

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62 "Blessed lady, you have wandered over the whole earth independently. So I ask you: Have you seen before anywhere else such a fine group of women as this of mine, Coksa? "" CHAPTER SIX Coksa said, smiling: "O king, do you think these women of yours of any importance, like a frog in a well thinking the well big? In the city of Mithila there is Malli, King Kumbha's daughter, a jewel of a maiden, the crest-jewel of gazelle-eyed women. Such beauty is not seen in goddesses and Naga-maidens as there is in her mere finger. The beauty of her figure is extraordinary; her beauty is extraordinary; her wealth of grace is extraordinary. What else is to be said?" Because of this speech of hers and his former affection, Jitasatru sent a messenger at once to King Kumbha to ask for her. The device of the statue (144-201) Seeing the thought of the six kings, her friends in a former birth, by means of clairvoyant-knowledge, Malli had made a golden statue of herself and installed it on a beautiful jeweled platform in an interior room in a palace in a grove of asokas. The statue had lips of ruby, hair of sapphire, and eyes of sapphire and crystal, hands and feet of coral, a stomach with a hollow tube to the palate, a hole in the palate covered with a golden lotus, and exceedingly beautiful limbs. Kumbha's daughter had six doors with double doors and lattices made in the, front wall of the statue's private room. She had six little private rooms made in front of the doors and one door in the wall behind the statue. Daily she threw a ball of all the foods into the statue's palate, covered it with the golden lotus, and then ate. Now the messengers of the six kings arrived simultaneously before the King of Mithila. The first messenger said: "The lord of Saketa, whose lotus-feet are rubbed by the heads of many vassals, long-armed, very brave, a Makaradhvaja (Kama) in beauty, a moon in gentleness,

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SRI MALLINATHACARITRA a sun in splendor, Brhaspati in wisdom, King Pratibuddha asks to marry your irreproachable daughter Malli. The maiden must surely be given to some one by her father. You can make him your kinsman by giving her to him.' "" The second messenger said: "The king of Campa, young, whose arms are like a yoke, broad-shouldered, faireyed, well-bred, clever, faithful to his word, powerful in battle, learned in all the sciences and practiced in weapons, like the moon in light, King Candracchaya seeks Malli from you. Be pleased to give her to him." The third messenger said: "The king of Sravasti, the wishing-gem of mortals and the crest-jewel of warriors, the refuge of those seeking protection, the best among the heroic, the play-house of the Sris of victory, the garden of the trees of virtues, King Rukmin seeks your daughter. Arrange the union of the suitable, O king, You know what is suitable." 63 The fourth messenger said: "The lord of Kasi, by whom Punyajanesvara (Kubera) is surpassed in wonderful power, eloquent, Kandarpa in beauty, destroyer of the insolence of enemies, a traveler on the path of good conduct, Pakasasana in command, his glory as brilliant as a fragment of a conch, King Sankha asks you for your daughter. Give your consent, O king." The fifth messenger said: "The lord of Hastinapura, Hastimalla in strength, light-handed, long-armed, successful in many battles, broad-chested, intelligent, young, a shoot of the creeper of glory, the only Rohana of the jewels of virtues, the support of the poor and protectorless, King Adinasatru seeks your daughter Malli. Give her, King of Videha." The sixth messenger said: "The lord of Kampilya, unshakable by enemies like a mountain by elephants; adorned by many armies like an ocean by rivers, by generals with invincible powers, like Sunasira, King Jitasatru, all of whose enemies have been conquered, asks through my speech for your daughter. Give her without hesitation." 5

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CHAPTER SIX King Kumbha said: "Who are they, insolent, seekers of death, foolish villainous kings! Even the gods, Sakra et cetera, are not suitable to marry this jewel of a maiden of mine, the crest-jewel of the three worlds. The wish of your malicious lords is made in vain. So go, base messengers! Leave my city." Thus humiliated by the king, they went to their respective masters quickly and told his words, a wind to the fire of anger. The six kings, having been equally insulted, sent messengers to each other and decided on an attack on Kumbha. The six advanced, like the mountain-ranges of the zones in strength, covering the earth with soldiers, and arrived at Mithila. Expert in blocking the places of entrance and exit, they besieged it, having surrounded it like serpents a sandal tree. 47 In a few days Kumbha was distressed by the siege and, when he was torn by anxiety, Malli approached. She asked, "Why do you seem so alarmed, father?" and King Kumbha told her the cause of his alarm. Malli said, "Father, inform each one of the six through spies, 'I shall give Malli to you.' At evening they must be brought in succession, concealed by a white garment, to the private rooms in front of my statue." The king did so and they came so, and they saw the statue of Malli through the lattices in the doors. "Ah! She, beautiful, lovely-eyed, was won by my merit," the kings reflected lovingly, thinking that it was Malli. Malli entered by the door back of the statue, screened by the statue, and took off the lotus which covered the palate. Immediately there arose, the odor of the putrid food that had been thrown in formerly, unbearable as the odor of filth, hurting the nostrils intensely. It entered their private rooms through the lattices in the doors, splitting the noses of the six kings, as it were. * 47 177. The sandal tree has a special attraction for serpents. 5B

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SRI MALLINATHACARITRA . 65 Covering their noses with their garments, they turned away from the odor, like cowards from enemies. "Well, sirs, why are your backs turned?" asked by Malli, they replied, "We can not bear that terrible smell," Malli said: "That is a golden statue. Such an odor comes from the throwing of food into it every day. What shall we say of that which originates in the womb from the semen and blood of the parents; afterwards becomes an embryo, then a fetus; then nourished by a liquid from food and milk made by the mother, plunged in the hell of the placenta, made to live in the excrement of the body? What is the value, even small, of the body originating in this way, the store-house of filth, itself characterized by chyle, blood, flesh, fat, bone, marrow, and semen, 48 the sole channel of urine, a bag of skin for phlegm, having an evil odor, resembling a city-sewer ? In this case the means of the funeral pyre, fragrant camphor, et cetera, become dirt, like a rain of nectar becoming salt in saline soil. How can discerning people show the least: devotion to this body disgusting inside and outside? Do you, foolish, not recall the penance that you performed with me as mendicants in the third birth (before this)?" 49 To the kings considering Malli's words, the memory of the birth arose. What may not result from the favor of the Arhat ? 50 Then Malli opened the latticed doors and the six, enlightened, approached her and said: "We recall that in a former birth we seven friends practiced severe penance together by agreement. It is well that we have been enlightened by you ; it is well that we have been saved from hell. Henceforth, teach what is right. You are our guru, lord." "At the right time you must become mendicants," saying, Malli dismissed the six kings and they went to their respective cities. 48 192. The 7 dhatus, or elements. See I, n. 74. 49 196. 1.e., the birth next to the last. 60 197. I.e., Malli. 49

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ah CHAPTER SIX Founding of congregation (202-215) Told by the Laukantikas, "Found a congregation," Malli gave gifts for a year with money supplied by the Jsmbhakas. When she was one hundred years old, twentyfive bows tall, her departure-festival being held by King Kumbha, Indras, et cetera, Malli got into the jeweled palanquin, named Jayanti, and went to the best garden, Sahasramravana. The Teacher of the World entered the garden which was adorned with fields of dark sugarcane 61 in some places, like the rising dark half of the moon; in some places with fields of white sugar-cane, like the bright half of the moon being up; marked with the ripe fruit of orange trees like rubies, shining with marjoram all over as if paved with sapphires, 62 with well-water being sipped and banyan trees being frequented by travelers suffering from cold, because of (their) warmth like a woman's breast, 58 adorned with blooming jasmines like the laughter of the Laksmi of winter. 54 After a three-day fast Lord Malli became a mendicant with proper ceremony with a thousand men suitable for an outside retinue and three hundred women suitable for inside attendants on the eleventh day of the bright half of Marga in the afternoon, the constellation being Asvayuj. Malli's mind-reading knowledge arose just then, and on the same day omniscience arose at the foot of an asoka. The samavasarana was made by the gods, Sakra, et cetera, adorned with a caitya-tree three hundred bows high. Malli entered by the east door, circumambulated the caitya-tree, and said, "Reverence to the congregation." She sat on the eastern lion-throne, facing the east, and the Vyantasa-gods made images in the other directions at once. The holy 51 205. Krsneksu must be the dark purple cane. 62 206. Neither of these comparisons seems very felicitous, but cf. I, n. 213. 58 207. See III, n. 137. 64 208. Kunda, Jasminum pubescens, blooms in winter.

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SRI MALLINATHACARITRA . 67 fourfold congregation stood in the proper places, and Kumbha and the six kings sat down behind Sakra. The king of the gods (Sakra) and King Kumbha bowed to the Teacher of the World and praised him joyfully, their souls cleansed by faith. Stuti (217-224) "By good fortune the rays from the nails of your feet are like tilakas of protection on the foreheads of those bowing (before you), terrified of existence. Because of celibacy from birth, there was initiation on your part even at birth. I think even your birth resembled the repetition of vows. Of what use is heaven where there is no sight of you? This earth is better, purified by the sight of you. Your samavasarana is a citadel for men, gods, and animals terrified of the enemy of existence, a place of refuge, Lord. Other actions, except bowing at your feet, are bad actions by which karma alone is produced, the cause of continuing in existence. Other meditations, except the meditation on you, are evil meditations by which the soul is firmly bound like a spider by its own web.56 Stories, except the story of your virtues, are poor stories, by which one comes to disaster, like a partridge by talking:56 May there be cessation of birth by the power of attendance on your lotus-feet, Teacher of the World; or may there be devotion to you in existence after existence." After this hymn of praise, the Indra of the gods and the king of mortals became silent and Sri Malli delivered a sermon to the congregation eager to hear. Sermon on samya (226-246) "The boundless ocean of worldly existence grows of itself very much from love, et cetera, like the ocean from 66 222. See III, p. 337. $6 223. I have not been able to find a specific story to which this might refer. The partridge calls frequently and so would attract the attention of hunters.

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68 the day of full moon. The dirt of love and hate is destroyed at once for men who plunge into the water of tranquillity which produces great joy. Men who have adopted tranquillity destroy karma in half a moment which they would not destroy by severe penance in crores of births. The monk, who has complete understanding of the soul comprehended, divides karma and the soul, which are joined, by the splinter of tranquillity. When the destruction of the darkness of love, et cetera has been made by the rays of tranquillity, yogis see the true nature of the supreme soul in themselves.. CHAPTER SIX : By the power of the monk who possesses tranquillity even for his own sake, creatures who have always been hostile to each other become affectionate. Tranquillity is said to exist on the part of one whose mind is not confused by intelligent and unintelligent behavior intent upon the condition of being loved or not loved. It is the highest tranquillity when the state of mind is unaltered if the hands are anointed with sandal or cut with a knife. He is immersed in tranquillity whose mind does not distinguish between a friend who praises and one blind with anger who reviles. Nothing is sacrificed; no prayers are whispered; nothing is given; emancipation is bought without money, indeed, by tranquillity alone. Enough of love, et cetera attracted with effort, made to suffer, served. Tranquillity, which is to be won without effort, gentle, producing bliss, must be followed. Heaven and emancipation may be denied by rejecting invisible objects. Even an atheist does not deny the delight of tranquillity which is visible. Is there bewilderment at the nectar popular in poetical works? The nectar that is visible, look you! the elixir of tranquillity, must be drunk. Even the monks, who are averse to the flavors of things to be eaten, to be licked, to be sucked,57 to be drunk, frequently drink the nectar 67 239. Lehya, such as syrup; cusya, such as sugar-cane,

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SRI MALLINATHACARITRA of tranquillity voluntarily. He is , lord of tranquillity to whom a serpent falling on his neck is not a matter for displeasure, nor a wreath a matter of pleasure. There is nothing abstruse and no other summary of a teacher. 68 Tranquillity alone is the cure for the disease of existence for those of simple, pure intelligence. There are very cruel acts of yogis with suppressed passions since they destroy the categories of love, et cetera, with the weapon of tranquillity. Let this supreme power of tranquillity be admitted: its drinkers reach 69 an immortal abode in half a minute. Hail to powerful tranquillity. If it is present, the three jewels bear fruit; if absent, they do not bear fruit. Even in a multitude of calamities, even when death is present, there is no better expedient suited to that time than tranquillity. Therefore, tranquillity, the only seed of the tree of emancipation, giving wonderful 58 241. The printed text reads: na gudham kimcanavaryamustih kacinna vapara. This seems to me very unsatisfactory. If Pava musti is taken to be'concealing fist,' i.e., something like an 'iron curtain,'. I can not see the point to apara. In the com. to Yogasastra 4. 54 there is a quotation (?) of these slokas. Here degacaryamustih ..... capara is the text. While c or v in MSS can have little weight one way or the other, I think this reading is better, though two Indian Sanskritists prefer the Trisastio text reading. If Pavaryamusti is retained, I would prefer to take it as avaryamusti, irresistible fist.' My Trisastio MSS could be either; but one MS of the Yogasastra which I consulted has acaryao unmistakably. I would interpret acaryamusti as upadesasamksepa. Samya is the sum and substance of teaching and there is no other. This exaggeration occurs in many of the sermons with reference to the subject-matter of a particular sermon. 69 242. I think papinah should undoubtedly be corrected to payinah, though the Yogasastra in the passage mentioned above also reads papinah. The MSS of the Yogao and the. Trisastio are no help. It might be por y in them all. Throughout the sermon samatva has been treated as a liquid and I think the context clearly requires payinah. The icchati of the text is unintelligible. My MSS have the impossible ivrate. I owe the correction to iyrate to Muni Punyavijayaji. This is supported by the Yogasastra, ibid. -

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70 CHAPTER SIX delight here, must be striven for by the one seeking victory over love and hate." - From that sermon the six other kings became mendicants, and then Kumbha and others became laymen. There were twenty-eight ganabhrts, Bhisaj and others, and at the end of the Blessed One's sermon the ganabhrt delivered a sermon. On the next day in the same grove Lord Malli broke her fast with rice-pudding from King Visvasena. The gods, Indra and the others, and the kings, Kumbha and the others, bowed at Malli's feet and went to their respective abodes. Sasanadevatas (251-254) The Vaksa Kubera, originating in the congregation, the color of the rainbow, fourfaced, with an elephant for a vehicle, with four right arms, one in boon-granting position, one holding an axe and one a trident, one bestowing fearlessness; with four left arms holding a citron, a spear, a hammer, and a rosary; and Vairotya, originating in the congregation, black-bodied, with a lotus for a seat, adorned with two right arms in boon-granting position and holding a rosary, with her two left arms holding a citron and a spear, became the two messenger-deities of the Arhat, Sri Malli. The congregation (255-260) . From that place the Lord wandered elsewhere over the earth in villages, mines, cities, et cetera to enlighten souls capable of emancipation. Forty thousand noble ascetics, fifty-five thousand nuns practicing penance, six hundred and sixty-eight who knew the fourteen purvas, twenty-two hundred who possessed clairvoyant knowledge, seventeen hundred and fifty with mind-reading knowledge, twenty-two hundred omniscients, twenty-nine hundred with the art of transformation, fourteen hundred with the art of disputation, one hundred and eighty-three thousand

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SRI MALLINATHACARITRA laymen, three hundred and seventy thousand laywomen constituted the Lord's retinue as she wandered over the earth for fifty-five thousand years less one hundred years. Her emancipation (262-266) Malli went to Mt. Sammeta and undertook a fast with five hundred nuns and monks each. At the end of a month on the tenth day of the bright half of Phalguna in the constellation Vamya, she reached emancipation with the nuns and monks. Lord Malli, the Jina, lived for fifty-five thousand years as a maiden and in observance of the vows. Sri Jina Malli's emancipation took place a thousand crores of years after the emancipation of Aranatha. The Indras and gods by the crore came from all sides at that time and celebrated properly Lord Sri Malli's emancipation-festival. 71

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CHAPTER VII SRI MUNISUVRATANATHACARITRA May the waves of the Ocean of Milk of knowledge, by which the earth has been purified, the color of teeth, be victorious in the teaching of Munisuyratanatha. Lord Munisuvrata's life will be narrated, spotless, coming from Sarasvati, as it were, for the increase of knowledge of the wise. Incarnations as Surasrestha and a god (3-II) In this same Jambudvipa in the East Videhas in the province Bharata, there is a broad city Campa. Here Surasrestha was king, like the chief of the gods, long-armed, having extraordinary power. He was a fourfold hero: a protector of the poor, eager in battle, resembling a kalpa tree in granting wishes, the head of the Jaina religion. He showed skill in weapons at the times of military exercises, to be sure, but not on battle-fields, subduing kings by his commands. Even munis, observing silence, destroyed their silence, describing his virtues, reverence, et cetera, day and night. One day he, wise, paid homage devotedly to Muni Nandana, giving joy to the heart, who had stopped in a garden. After hearing his sermon, he attained meditation on disgust with existence, a flood for the mud of delusion. He became a mendicant at the feet of the same muni and observed the vow properly, a crest-jewel of the noble. He acquired body-making karma of a Tirthakrt by the sthanas, devotion to the Arhats, et cetera and became a chief-god in Pranata after his death.

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SRI MUNISUVRATANATHACARITRA Incarnation as Suvrata (12-247) Origin of the Harivansa (12-110) After falling from there he became an Arhat in the Harivansa. Hence the origin of the line is told first. It is as follows: In the zone Bharata of Jambudvipa there is the city Kausambi, ornament of the country Vatsa. Its king was Sumukha, by whose glories like fragrant sandalpaste the face of the heavens was adorned. His command was not to be transgressed by kings, like a jungle by serpents, and his power became unique like that of Vajrapani. He was conciliating those suitable for conciliation like a tender-hearted father, bestowing gifts on those to be won by gifts, like a sorcerer on spirits, making a division among the crafty, like a loadstone in iron, carrying a staff for the guilty, like another Dandapani (Yama).00 One day when the spring season, a kinsman of Love, had arrived, the king started for the garden, eager for sport. As he went along on his elephant, he saw the lotuseyed wife, Vanamala, of the weaver, Vira. Seeing her with swelling, high breasts, with arms soft as lotus-fibres, with a waist small as a thunderbolt, with hips like a broad sandy beach, with a navel deep as the whirlpool in a river, with thighs like an elephant's trunk, with hands and feet reddish like a young red lotus, with arched brows, holding with her left hand the garment falling from her hips and with her right hand the upper garment falling from her breasts, the king was instantly distracted by love and, slowing his elephant's gait, reflected: 13333 "Is she an Apsaras fallen from the sky because of some one's curse, or is she a forest-Laksmi herself, or the Sri of spring herself, or Rati separated from Smara, or a Nagamaiden come to earth, or a jewel of a woman made by the Creator from curiosity?" 60 16. The 4 upayas. See Abhi. 3. 400. 73

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CHAPTER SEVEN With these reflections the king made his elephant roam about in the same place and did not go forward, as if waiting for some one. The minister, wishing to know his intention, said to the king, "Master, the whole company has arrived. Why is there a delay now?" Collecting his thoughts with difficulty at this speech of the minister, the king went to the large garden, Yamunodvarta. But the king took no pleasure in a grove of mangoes very beautiful with clusters of blossoms, nor in a grove of asokas with an abundance of dancing young shoots, not in a cluster of medlars filled with bees, nor in a thicket of plantains whose leaves had become fans, nor in a grove of karnikaras whose blossoms were earrings for the Sri of spring, nor in anything else, his mind carried away by thoughts of her. Minister Sumati, knowing his heart, but pretending not to know it, said to the king thus depressed in mind: "Is there some perturbation or has fear been caused by enemies? There could not be a third cause of confusion on the part of kings. There could not be fear of enemies on your part by whose power the world has been subdued. If there is some perturbation and if it must not be kept secret, tell me." 1The king said: "Enemies were reduced to subjection by you whose power is without trickery My arms are witnesses. Even in some perturbation of the mind, you would surely have a remedy. That is my opinion. So why should I not tell you? As I was coming along just now, I saw on the road a woman, the thief of the wealth of beauty of all women. My mind, wounded by love, was seized by her. For that reason I am depressed. Make a suitable scheme in this matter, minister." The minister said, "I know her, lord. She is the wife of a weaver, Vira, named Vanamala. I will get her for you very quickly, lord, but the master should go to his house with his retinue." At these words the king got into his palanquin, distrait like a sick man, and went to his own abode, thinking of Vanamala. Then Sumati sent a

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SRI MUNISUVRATANATHACARITRA : 75 mendicant nun, 01 Atreyika, who was skilled in various schemes, to Vanamala. Atreyi went immediately to Vanamala's house, was honored by her, and said with a blessing, "Child, why are you pale today like a lotus at the coming of winter? Why are your cheeks pale like digits of the moon in the daytime? Why do you keep on meditating, casting vacant glances ? Formerly you told me everything. Why do you not tell me your trouble ? " Vanamala sighed and said, with folded hands: "What story, consisting of longing for an object hard to obtain, shall I tell? On the one hand, a she-ass, on the other hand, the king of steeds, noble Uccaiksravas; on one hand, a young jackal, on the other, a young lion; here, a miserable hen-sparrow, there, the king of birds; here, I, a weaverwoman, there, a lover hard to win. Even of those a union might take place some way or other by the will of the Creator; but his union with me lowborn would never take place even in a dream." Atreyika said, "I will accomplish your wish. What cannot be accomplished by the virtuous who know charms and spells ?" Vanamala said, "Today I saw the king on the road, seated on an elephant, like Manmatha in person. From the sight of him, which was like a stream of sandal, a powerful fever of love shot up in my body. A union with him, like the crest-jewel of Taksaka as a remedy for fever, is hard for wretched me to obtain. What shall I do, Blessed Lady?" Atreyi said, "Shall I drag down a god, a demon, the moon, the sun, or a Vidyadhara? What talk of charms in this case? I will cause your union with the king at dawn, innocent girl, or I will enter a blazing fire. Have confidence." After comforting Vanamala in this way, the mendicant nun went away and told the minister Sumati that the king's business was as good as done. The minister told the king this and camforted him. Generally the hope of 01 42. Not a Jain, needless to say. See above, n. 45.

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76 winning the beloved is a source of delight. At dawn Atreyika went to Vanamala's house and said: "King Sumukha has been made affectionately disposed toward you by me. Get up, child. Now let us go to the king's house. Sport with the king as you like, like a queen.' Vanamala went with her to the king's house, and the infatuated king placed her in the harem. Wandering with her in pleasure-gardens, rivers, tanks, peaks, et cetera, King Sumukha experienced blissful pleasure. CHAPTER SEVEN Now the weaver, Vira, separated from Vanamala, wandered about as if possessed by a demon, as if crazy, as if intoxicated. His body gray with dust like a piece of an old rag, his hair disordered, the hair on his body and his nails long, attended by boys of the town with loud tumult, crying: "Vanamala, Vanamala, where are you? Let me see you. Why have you deserted me, innocent, alone, suddenly? Or rather, you have deserted me as a joke. It is not right for so long a time. Or have you been kidnaped by a Raksas, a Yaksa, a Vidyadhara or some one greedy for beauty?" at the junctions of three roads and four roads in the city, he passed the time, wretched like a poor man. One day, crying aloud in this way, he went to the palace-courtyard, surrounded by crowds of children like a monkey. Covered with garlands made from the flowers left from sacrifices, looking like a pisaca, he was surrounded immediately by the king's servants eager to see a spectacle. King Sumukha heard the noise of outcries mixed with the noise of loud clappings from the people following him. Wishing to know "What is this?" King Sumukha went with Vanamala to the courtyard of his own palace. When they saw him so changed in appearance, dirty, vacantminded, being abused by the people, tormented by dust, crying out "Vanamala, Vanamala, where are you? Vanamala and the king thought: "Alas! We, badly behaved like butchers, have committed this cruel act. Oh! he, unsuspecting, was deceived. I think in future no "" ""

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SRI MUNISU VRATANATHACARITRA 77 other crime will be pre-eminent, for we are foremost among the pre-eminently wicked. We are more debased than traitors even, since we made this wretched man have a living death. Shame, shame on this lust for sense-objects on the part of people with dull discrimination. Even in hell there is no place for us because of that crime. They are fortunate, who, high-minded, their senses always subdued, abandon pleasures of the senses which are the cause of pain in the end. The ones who listen to and practice the religion of the Jinas day and night, who benefit everyone, they are to be praised." As they were blaming themselves and praising those devoted to dharma, a stroke of lightning struck them and killed them. Because of the development of their mutual affection and of their pure meditation, after death they became twins in Harivarsa. Their parents named them Hari and Harini and they were never separated day or night, husband and wife as in the former birth. Their wishes were fulfilled by the ten wishing-trees and they remained there happily, enjoying themselves like gods. '62 When Vanamala and the king were killed by the stroke of lightning, the weaver Vira performed severe 'fool's penance.' After death he became a god of the rank kilbisaka 68 in the heaven Saudharma, and he saw his own former birth by clairvoyance, and also Hari and Harini. Red-eyed from anger at once, terrible with frowns like Yama, wishing to destroy them, he went to Harivarsa. The god reflected: "Here they are inviolable and after death will certainly go to heaven from the power of the country. I shall take these enemies of a former birth to another place which will bestow death even unseasonably through the persistence of misfortunes." Thus resolving, the god took them both with wishingtrees to the city Campa in this Bharata. Just then the king in this city, Candrakirti, belonging to the Iksvaku 62 84. See III, n. 285. 63 85. The lowest rank among the gods. See II, p. 125.

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78 CHAPTER SEVEN family, had died without a son. Then the ministers began to search on all sides for a man suitable to be king, like yogis searching for the soul. The god, astonishing all the people by his divine magnificence, standing in the air like a mass of light, said, "Listen! Royal counselors, ministers, vassals, etc. Your king has died without a son and so you are seeking a king. As if inspired by your merit, I have brought here this very day a twin, suitable to rule, named Hari, from Harivarsa. This is his wife, Harini, born at the same time. I have brought these wishing-trees to provide them with food. Therefore let him be your king, marked with the srivatsa, fish, pitcher, thunderbolt, and goad, lotus-eyed. The unimpaired fruit of the wishing-trees, the flesh of cattle and birds, and wine must be given to the twins for food." Saying, "So be it," they bowed to the god, put the couple in a chariot, and took them to the palace. Then the vassals, et cetera, installed Hari on the throne accompanied by auspicious songs by priests, bards, and musicians. By his own power the god made their life of short duration, their height a hundred bows, and then went away, his purpose accomplished. Hari was king at the time of Sitala Svamin's congregation and from that time the Harivansa has been on earth, named from him. King Hari subdued the earth girdled by the ocean, and married many royal maidens resembling Sris. When some time had passed, a broad-chested son, named Prthvipati, was born to Hari and Harini. Hari, who had accumulated sin, died with Harini, and their son, Psthvipati, became king. After guarding the kingdom for a long time, he put his son Mahagiri on the throne, practiced severe penance, and went to heaven. Mahagiri in turn put his son Himagiri on the throne, practiced penance, and went to an imperishable abode. Then Himagiri put his eldest son Vasugiri on the throne, became a mendicant, and reached emancipation. Vasugiri put his son Giri in his place, adopted mendicancy, and went to emancipation,

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SRI MUNISUVRATANATHACARITRA 79 his karma destroyed. Giri put his son Mitragiri on the throne, became a mendicant, and went to heaven. So in succession there were numberless kings in the Harivansa. Some reached emancipation and some heaven as a result of penance. His parents (111-123) Now in this same Bharataksetra there is a city Rajagpha, the ornament of Magadha, like a svastika of the earth. There heaps of pearls from necklaces broken by amorousness of young people are swept up by the sweepers in each house at dawn. In every house there are horses; in every house charity ; in every house picture galleries, in every house theaters. Like a pond for the maralas, like a garland of flowers for the bees, there was always service for the noble munis also. Its king was Sumitra, like a spotless pearl of the Harivansa, a sun in dazzling brilliance. The punisher of the wicked, the husband of the Sris of victory, the priest of his family, the guide of all kings, he bore the weight of the earth like a ninth elephant of the quarters, like an eighth mountain-range, like a second serpent Sesa. Whatever virtues there are-generosity, firmness, dignity, etc., they were visible in him like signs at the coming of the Jina. Padmayati was his wife, like the goddess Padma of Hari, by whom the earth was purified. The king's glory was adorned by her, the source of joy for the eyes of all the world, like the sky by a digit of the moon. By her own fragrant virtues, good conduct, et cetera, she perfumed the king's heart, like perfuming a cloth with fragrant powder. Even Bihaspati could not enumerate her collection of virtues like the groups of stars in the sky. Sumitra, lord of the earth, enjoyed pleasures with her, who was like the earth that had become alive, from affection. His birth (124-130) Now the god Surasrestha, immersed in an ocean of bliss, completed his life in Pranata. He fell and descended

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80 CHAPTER SEVEN into the womb of Queen Padmavati on the full moon of Sravana, the moon being in Sravana. Then the queen, comfortably asleep, saw the fourteen great dreams, which indicate the birth of a Tirthakrt, during the last part of the night. On the eighth day of the dark half of Jyestha, the constellation being Sravana, at the proper time she bore a son, black as a tamala,64 marked with a tortoise. After the birth-rites had been performed with devotion by the Dikkumaris, the twentieth Arhat was taken to Meru by Bilaujas. The sixty-three Indras gave the birth-bath to the Teacher of the World seated on Sakra's lap with pure water from the sacred places. Sakra also gave the bath, made a paja, et cetera to the Lord of the World seated on Isana's lap and began a hymn of praise. Stuti (131-138) "Lotus of the best pool of the present avasarpini, by good fortune you have been found by us, like bees, after a long time. Today the best fruit of voice, mind, and body has come to me from praise, meditation, worship, et cetera of you, O god. Just as my devotion to you becomes strong, Lord, so former karma. becomes light. This birth would be purposeless for us lacking in self-control, if the sight of you did not take place, Master. This is dependent on merit. Our senses have accomplished their purpose by touching you, by praising you, by smelling the flowers left from sacrifices to you, by the sight of you, by hearing your virtues sung. This peak of Meru shines with you, the color of sapphire, giving delight to the eyes like a rainy season cloud. You omnipresent, though being in Bharatavarsa, appear to us wherever we are since you are recalled to destroy pain. At the time of falling from heaven, may the memory of your feet be present to me so 64 127. See III, App. I. 6B

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SRI MUNISUVRATANATHACARITRA that it may exist in a future birth from the purifying ceremony of the former birth." After he had praised the twentieth Arhat in these terms, Vajrabhrt took him, and put him down by Queen Padmavati's side according to custom. 81 Life before initiation (140-146) King Sumitra held his son's birth-festival at dawn, delighting the people by releases from prison and by gifts, et cetera. While he was still in the womb, his mother observed the vows like a muni, so his father gave him the name Munisuvrata. Though his soul was purified by the three kinds of knowledge, pretending lack of knowledge to the people by childish play, the Lord gradually grew up. When he had become a young man, twenty bows tall, he married princesses, Prabhavati, and others. Then Queen Prabhavati bore a son, named Suvrata, to Lord Munisuvrata, like the east the moon. When seven and a half thousand years had passed, the Lord assumed the burden of the kingdom imposed by his father. The Lord spent fifteen thousand years directing the earth and knew from his knowledge that "Karma which results in pleasure must be consumed." Initiation (147-157) Reminded by the Laukantikas, "Found a congregation, Master," the Supreme Lord gave gifts for a year. Munisuvrata set his son Suvrata, whose supreme wealth was the military code of ethics, the bee to the lotus of law, on the throne. His departure-festival was celebrated by the gods and King Suvrata and he entered a palanquin, Aparajita, which required a thousand to carry it. The Lord of the Three Worlds went to a garden, named Nilaguha, which was adorned with mango trees which had teeth, as it were, from the bursting forth of new buds; and which had tongues, as it were, from the shooting up of twigs; summoning the approaching beauty of spring, as it were, by the frequent rustlings of old leaves scattered

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82 CHAPTER SEVEN here and there by the wind; occupied by jasmines humiliated, as it were, unable to endure seeing the irresistible wealth of blossoms of the sinduvaras; " giving delight with the perfume of the blooming wormwood, possessing a wealth of coolness. In the afternoon of the twelfth day of the bright half of Phalguna, (the moon being) in Sravana, the Lord adopted mendicancy with a thousand kings, observing a two-day fast. On the next day the Blessed Munisuvrata broke his fast with rice-pudding in King Brahmadatta's house in Rajagrha. The gods made the five things, the stream of treasure, et cetera, and King Brahma made a jeweled platform where the Master stood. Free from attachment, free from self-interest, enduring all trials, the Lord wandered for eleven months as an ordinary ascetic. Omniscience (158-164) In his wandering the Lord came again to the garden Nilaguha and stood in pratima under a campaka tree. On the twelfth day of the dark half of Phalguna, the moon being in Sravana, the Lord's omniscience arose from the destruction of the ghatikarmas. A samavasarana was made by the gods, Sakra and others, and an asoka tree two hundred and forty bows tall. The Master entered there, circumambulated the caitya-tree, said, "Reverence to the congregation," and sat down on the eastern throne. The Vyantaras made images of him in the other directions and the holy fourfold community remained in the proper places. Then Suvrata learned that the Master was in the samavasarana, came, bowed to the Master, and sat down behind Sakra. After bowing again to the Master, with folded hands touching their foreheads Sakra and Suvrata recited this hymn of praise filled with devotion. 65 152. For the sinduvara, see the Sinduvara Tree in Sanskrit Literature by M. B. Emeneau, Univ. California Publications in Classical Philology 12, 333 ff.

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SRI MUNISUVRATANATHACARITRA Stuti (165-171) "This power comes from just the sight of your feet: that such as I am able to describe your virtues. At the time of the sermon we honor your cow of merit which is the mother here of the calf of a chapter of sacred knowledge. People become virtuous at once from understanding your virtues, just as a vessel becomes oily from contact with an oily object. Whoever abandon other tasks and listen to your teaching, they become free at once from former acts. This world is armored by the protective spell of your name. Henceforth, it will not be devoured by Pisacas of sin, O god. No one has fear, Lord, since you bestowed fearlessness on everyone; but I have fear arising from separation from you when I go to my own place. Not only do outer enemies, blind from eternal hostility, become calm in your presence, but also inner enemies, Master. May the recollection of your name alone, a cow of plenty for granting desires in this world and the next, be present to me wherever I am." 66 When Sakra and Suvrata had become silent after this hymn of praise, the Master delivered a sermon for the enlightenment of all. 66 171. See I, n. 5. 67 175. See I, n. 38. See I, n. 56. 88 177. 333 "" Sermon on yatidharma and householders' dharma (174-190) 'An intelligent person should take dharma, the most valuable part, from this valueless ocean of existence, like a fine jewel from the Salt Ocean. Self-control, truthfulness, purity, chastity, poverty, austerities, forbearance, humility, sincerity, freedom from greed-it has these ten divisions. One who is free from desire even in his body, free from interest even in himself, always indifferent to the one showing him reverence or to the one doing him an injury, able to bear attacks and trials to a great extent, ` his mind penetrated constantly by the mental attitudes, 68 83

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84 CHAPTER SEVEN friendliness, et cetera, forbearing, reverent, his senses subdued, eager for the instruction of the guru, endowed with the virtues of good birth, et cetera, he is capable of yatidharma. The roots of right belief are the five lesser vows, the three meritorious vows, and the four disciplinary steps.69 This is the dharma of householders. One whose wealth has been lawfully acquired; who praises cultured behavior; whose marriage is with those of another gotra with the same family customs; afraid of evil; observing the established customs of the country; censuring no one, especially kings, et cetera; whose house does not have many outside doors," and is situated in a place not too public and not too private, with good neighbours; who associates with respectable people; honors his father and mother; abandons a place afflicted by calamities; does not engage in disapproved actions; " makes expenditure according to his income; and dresses according to his means; is endowed with the eight qualities of intelligence; 72 listens daily to dharma; stops eating in case of indigestion; eats at the right time from habit; gains the three objects in life without interference with each other; entertains properly an unexpected guest, respectable or poor; is never obstinate; has a partiality for good qualities; avoids conduct unsuitable to the country and time; knows his own strength and weakness; honors those who observe good usage and those advanced in knowledge; supports those who should be supported; is far-seeing; has special knowledge; 78 is grateful for benefits; is popular with people; is modest; compassionate; gentle; eager to benefit 69 179. See I, p. 26. 70 182. As a protection against thieves. 71 183. I.e., acts that can be criticized from the standpoint of country, caste, or family. 72 184. See III, App. I. 78 188. I.e., he knows how to distinguish between what should and should not be done, or he knows the characteristics of virtues or faults of the soul. Yog., p. 55.

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SRI MUNISUVRATANATHACARITRA 85 others; devoted to the destruction of the six internal enemies; whose senses are under control, is suitable for householder's dharma.74 In this worldly existence laydharma must be practiced by a man who wishes consciousness as the fruit, but is not capable of yatidharma." After hearing the Lord's sermon many people became mendicants and some became laymen. For the Arhats' teaching is never in vain. The Master had eighteen ganadharas, Indra, et cetera. After the Lord had finished his sermon, Indra delivered one. When he also had finished preaching, every one, Vajrabhrt, Suvrata, et cetera, paid homage to the Jinesvara and went to his own house. Sasanadevatas (194-197) Originating in that congregation, the Yaksa Varuna, three-eyed, four-faced, white, with matted hair, with a bull for a vehicle, with four right arms holding a citron, club, arrow, and spear, and four left arms holding an ichneumon, rosary, bow, and axe; and Naradatta, likewise originated, fair, placed on a throne, shining with two right arms, one in boon-granting position and one holding a rosary, with two left arms holding a citron and a trident, became the two messenger-deities of Suvrata Svamin. With these two nearby, the Lord wandered over the earth and one time stopped in the large city Bhrgukaccha. King Jitasatru mounted his high-bred horse, went to pay homage to the Lord, and listened to a sermon. King Jitasatru's horse also listened to the Master's sermon, his hair erect, motionless, his ears pricked up. At the right time the ganabhrt asked the Supreme Lord, "Master, who adopted dharma in this samavasarana?" The Master replied, "No one here adopted dharma except King Jitasatru's high-bred horse." Jitasatru, astonished, asked the Teacher of the World, "Who is this horse, Lord, who adopted dharma?" The Blessed One related the story: 74 189. These slokas on the qualities of a layman occur also in the Yogasastra I. 47-56 with com., pp. 50-56.

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86 CHAPTER SEVEN Story of the horse (204-220) "Once upon a time there was a merchant, a layman, Jinadharma by name, in the city Padminikhanda. He had a friend, Sagaradatta, the head of the whole city, who went with him every day to the shrines because of a tendency to right-belief. One day he heard from the sadhus, 'Whoever has statues of the Arhats made, he will obtain dharma, which destroys worldly existence, in another birth.' After hearing this, Sagaradatta had a golden statue of the Arhat made and had it installed by the sadhus with great magnificence. Outside the city there was a lofty temple of Siya, which he had had built formerly, and he went there on the winter solstice. Jars of congealed ghi had been stored there before and the priests of Siva began to drag them out in a hurry to eat the ghi. Ants had formed clusters beneath the jars and many of them stuck to the jars and fell in the path. Seeing them crushed by the priests as they walked, Sagara began to remove them with his garment from compassion. One of the priests said, 'Say! have you been taught by the white mendicants ? ' 75 and crushed the ants with kicks. The merchant Sagaradatta was embarrassed at once and then looked at their acarya's face for instructions from him. He too being indifferent to their sin, Sagara thought: 'Alas! these men are pitiless. How can they, cruel, be worshipped with the idea they are gurus, when they make themselves fall into an evil state of existence by performing sacrifices ?' With these reflections, Sagara performed the rites at the insistence (of the acarya), died without right-belief being found, possessing liberality and good conduct naturally, devoted to the care of wealth gained by large enterprises, and was born as this high-bred horse of yours. I came here to enlighten him. From the power of the Jina's statue he had made 76 212. I.e., by the Svetambaras,

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87 SRI MUNISUVRATANATHACARITRA in the former birth, he was enlightened at once by hearing our teaching." When the Blessed One had related this story, the horse was praised by the people many times and was set free by the king who asked his forgiveness. From that time the city Bhrgukaccha became a sacred place, named Asvavabodha, famous among the people, very pure. After he had finished his sermon, wishing to benefit the world, the Lord stopped one day in his wandering in Hastinapura. In this city Jitasatru was king and there was a Jain layman, Kartika, a merchant, the head of a thousand merchants. There was in the city a Vaisnavite ascetic, wearing reddish garments, who fasted for a month at a time and was much worshipped by the citizens. At each fast-breaking he was invited by the people with great devotion, but not by the merchant Kartika whose supreme treasure was right-belief. Devoted to searching for a weakness in the merchant, like a demon, he was invited one day by King Jitasatru for his fast-breaking. The ascetic said, "If Kartika waits on me, then I shall eat at your house, O king. The king said "Very well," went to Kartika's house and asked him, "You must wait on this holy man, good sir." "Master, it is not fitting for us to do this among heretics, but this must be done at your command," he agreed. 33 "If I had become a mendicant before, I would not do this," reflecting in distress, the merchant went to the palace. The ascetic showed contempt for Kartika while he was waiting on him by frequent pointing with his finger. The merchant was penetrated with disgust with the world from this unwilling service and together with a thousand merchants became a mendicant under the Master. Knowing the twelve Angas, Kartika kept the vow for twelve years completely, died, and was born as the Indra of Saudharma. The ascetic died also and because of abhiyogya-karma became the elephant Airavana, his vehicle. When he saw Sakra, angry, he began to run away; Sakra

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CHAPTER SEVEN restrained him forcibly and mounted him. For he was lord. Then he made two heads and Vasava became twofold, so there were as many Vasavas as there were heads. Running away again, jealous from the former birth, he was quickly made submissive by Vajrin striking him with the thunderbolt. The congregation (237-242) Seven and a half thousand years, less eleven months, passed as Suvrata Svamin wandered over the earth after his omniscience. Thirty thousand noble ascetics, fifty thousand nuns practicing penance, five hundred wise men who knew the fourteen Purvas, eighteen hundred endowed with clairvoyance, fifteen hundred who had mind-reading knowledge, eighteen hundred who were omniscient, two thousand who had the art of transformation, twelve hundred disputants, one hundred and seventy-two thousand laymen, three hundred and fifty thousand laywomen were the Lord's retinue as he wandered. His emancipation (243-247) At the time of nirvana Sri Munisuvrata went to Sammeta and commenced a fast with a thousand munis, At the end of a month on the ninth day of the dark half of Jyestha, (the moon being) in the constellation Sravana, the Master attained emancipation with the munis. Seventy-five hundred years as prince and in the vows each, fifteen thousand in the kingdom-so Lord Suvrata was thirty thousand years old. The emancipation of Sri Munisuvrata took place fifty-four lacs of years after the emancipation of Sri Malli Svamin. The Indras and the gods, very reverential, came and celebrated properly the great emancipation-festival of Munisuvrata who had gone to an eternal abode with the munis.

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CHAPTER VIII SRI MAHAPADMACAKRICARITRA Now, while the Jinendra Munisuvrata was wandering, Cakrin Mahapadma was born, and his biography is narrated (herewith). Previous birth (3-5) 76 There is a city Srinagara in the province Sukaccha, ornament of East Videha in this Jambudvipa. There King Prajapala, devoted to the care of his subjects, was a cloud for the scattering of the hansas of the glory of other kings. One day, when he saw a sudden flash of lightning, disgusted with existence, he took the vows in the presence of Muni Samadhigupta. For a long time he kept the vows like the blade of a sword and, after he died, was born as the Indra of Acyuta. For even a little penance is not fruitless. Birth of elder brother (6-9) Now in Bharataksetra of Jambudvipa there is a city Hastinapura which resembles a city of the gods. Its king was named Padmottara, who belonged to the Iksvakufamily, like a lotus in the great lake Padma, the abode of Padma. His chief-queen was named Jvala who had shining virtues, the ornament of the harem, surpassing goddesses in beauty. Her first son, indicated by a dream of a lion, was born like a young god in beauty, named Visnukumara. Birth of Mahapadma (10-13) Prajapala's jiva completed its life, fell from Acyuta, and descended into Queen Jvala's womb. A son, indicated by fourteen great dreams, was borne by Queen Jvala, named Mahapadma, the abode of all the Sris. The two 76 13. Hansas do not like rain.

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90 CHAPTER EIGHT brothers grew up gradually and acquired all the arts through a teacher. King Padmottara knew, "He wishes to be a conqueror," and wisely gave Mahapadma the rank of heirapparent. Story of Namuci and Visnukumara (14-203) Now in the city Ujjayini Srivarman was king and he had a well-known minister, named Namuci. One day, Acarya Suvrata, initiated by Munisuvrata, came to this city in his wandering and made a halt. King Srivarman, occupying the top of his palace, saw the people going from the city with great magnificence to pay homage to him. The king, whose mind was transparent, asked Namuci, "Where are the townspeople going with great magnificence when there is no religious procession ?" He replied, "Some ascetics have come to a garden outside. They are going in haste to honor them with devotion." "We also shall go," the king said, and Namuci answered, "If you wish to hear dharma, I myself will teach it." The king said again, "We shall go there, certainly." The minister said: "The master must occupy an impartial position. I shall silence them all and defeat them in debate, for the learning of the heretics is spreading even among the common people." After this speech the king, the minister, and all the royal household went to Acarya Suvrata, with various thoughts. Speaking as they liked, they asked the munis about dharma, but the munis remained silent at their loud speeches. Then Namuci, angered, blaming the teaching of the Arhats, said to the suri, "Look! Do you know anything worth while ?" Acarya Suyrata said to the minister though rude, "If your tongue itches, then we shall talk about something." Then a disciple said to Acarya Suvrata: "It is not fitting for you yourself to talk with this man thinking himself learned. I shall defeat him in debate. . Do you look on, having become only a spectator. Let him, a learned Brahman, speak, I shall demolish his argument thoroughly."

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SRI MAHAPADMACAKRICARITRA 91 The Doctor Namuci, his voice harsh from anger, said: "Impure heretics, always outside of the three Vedas, you are not fit to live in our realm. That is my thesis. What is said by you in reply?" The disciple replied: "They know sexual pleasure to be impurity. One devoted to it, he to be sure is a heretic, outside the three Vedas. In the three Vedas this is the meaning: a water-jar, a mortar, a grindstone, a fireplace, a broom--these five means of slaughter lead to sin on the part of householders. The ones who make use of these instruments of slaughter, they certainly are outside the Vedas. How are we, deprived of these five means, outside the Vedas ? For us free from sin, living among sinful people like Mlecchas of the lowest castes is not suitable." Contradicted in this way by the disciple with good arguments, the minister went to his own place, and the king, and the king's attendants. During the night the minister got up, furious like a Raksasa, blazing, as it were, with excessive anger, and went to kill him. He was transfixed by a charm at once by the messenger-goddess, 77 like a serpent charmed by a snake-charmer, and was seen by the astonished people at daylight. When the king and many people had seen the miracle and had listened to dharma, they became quiet like elephants free from rut. Because of the humiliation Namuci went to Hastinapura. For a foreign country is the place for proud persons who have been humiliated. The heir-apparent, Mahapadma, made him his own minister. For when the minister of another king approaches, kings are eager.. : Now, King Sinhabala lived on the border, very strong because he occupied a fortress, like a Raksasa occupying the sky. He attacked Mahapadma's kingdom repeatedly and entered his own fortress again, and no one 77 36. The goddess attendant on the Tirthankara, but she assists others also. If any one prays for assistance with faith, he will receive it. These sasanadevatas hold office until others come. Mal sasanadevatas are still on duty.

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92 CHAPTER EIGHT was able to capture him. Then Mahapadma, angry, said to the minister Namuci, "Do you not know any means of any kind of capturing Sinhabala ?" He replied, "How shall I utter the words, 'I know,' Your Majesty? The reproach, 'He shouts defiance at home,' is easily gained by those boasting at home. After I have employed a device, I shall show it to the master by results alone. Even the learned are timid about explaining their plans." Immediately instructed by Mahapadma with delighted heart, he went to the fortress (of Sinhabala), unstumbling like the wind. By a clever plan he broke into the fortress, captured Sinhabala, like a lion a deer, and went to Mahapadma. Filled with joy, Mahapadma said, ."Choose a boon," and the minister Namuci said, "I shall take a boon at the proper time." His object accomplished, Mahapadma looked after his duties as heir-apparent with Namuci as minister very well. Mahapadma's adventures in voluntary. exile (49-116) Then a chariot for the Arhat's statue was made by Jvala, Mahapadma's mother, like a karniratha,78 for crossing the ocean of births. The mother of a co-wife, a wrong-believer, named Laksmi, had made a chariot for Brahma, wishing to do something in opposition to her. Laksmi asked the king, "Let Brahma's chariot go through the city first and then the Arhat's chariot." Jvala said to the king, "If the Jain chariot does not make the first procession in the city, then I shall fast." Beset by doubts, the king stopped the procession of both chariots. What other course was there for an impartial person? Then, much troubled by his mother's grief, Mahapadma left Hastinapura at night while the people were asleep. As he went along at random, his face upturned, he came to a large forest and, wandering in it, he saw a hermitage. Being hospitably entertained by the ascetics who enjoyed 78 49. Abhi. 3. 417, a kind of litter.

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SRI MAHAPADMACAKRICARITRA 93 the arrival of guests, Mahapadma decided to stay there like his own house. Now King Janamejaya in Campa was besieged by King Kala, fought with him, and perished. The city was breached and the women of the harem scattered like deer in a forest-fire, confused about directions. Nagavati, the wife of the King of Campa, fled with her daughter Madana. vali and came to that hermitage. Padma and Madanavali, missiles of love for each other, saw each other and love developed immediately. Knowing that she had fallen in love, her mother said: "Daughter, do not do anything rash. Remember the speech of the astrologer. You were told by the astrologer, 'You will be the chief-queen of the lord of six-part Bharata.' Then do not fall in love with just any man. Be restrained. At the right time the cakrin will marry you." Afraid of misfortune to her, the head of the hermitage said to Padma, "Son, go back where you came from. Peace be with you, good sir." Hearing (what had been said), the prince thought, "There cannot be two cakrins at the same time. I alone am a future cakrin here. So she will be my wife." With these reflections, Mahapadma left the hermitage and came to the town Sindhusadana in his wandering. At that time the women of the town were engaged in various sports in a garden outside at a spring-festival, occupied with the commands of Kandarpa. Hearing the tumult of their sport, King Mahasena's elephant pulled up his post like a piece of a plantain tree.70 Throwing off the two riders at once like dust clinging to a bed, not enduring the touch of the wind even on his body, his hair erect, freed from the elephant-drivers unable to do anything from a distance, he went instantly to the vicinity of the townswomen. They could not run away but stood rooted to the spot from terror and screamed very loud like maralis seized by a 70 68. Noted for its frailta

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94 CHAPTER EIGHT crocodile. Seeing them screaming, Padma ran toward him from compassion and scolded him, "Oh! rogue-elephant, arrogant from ichor, look this way." The rogue-elephant turned facing the prince, angrily, shaking the earth as if hollow with blows from his feet. "To protect us some noble man has thrown himself in front of the elephant like Yama's face," the women said. Just as soon as the rogue-elephant came near him, facing him, Padma tossed up a piece of cloth. A trick is advantageous sometimes. The elephant tore the clothing repeatedly with the idea that it was the prince. Anger alone (leads) to blindness. How much more when augmented by pride.80 , Then the people of the town collected because of the loud tumult and King Mahasena with vassals and generals. Mahasena said to Padma: "Go away quickly, brave man. What is the use of inopportune death from this enraged elephant?" Padma said: "That is a proper thing for you to say, O king, but it would be a source of shame to me if I abandoned something I had undertaken. Watch this rogue-elephant being checked by me, made submissive as if it had been tame from birth. Do not be timid from kindness." The elephant, whose head was lowered to tear up the garment, was struck by the prince with the thunderbolt of his fist. When the elephant rose up to seize the prince, he mounted him with a leap as quick as lightning. Moving about on the front and sides in different positions, the frog-position, et cetera, he harassed him. By slaps on the boss, blows on the neck, and kicks on the back he was bewildered by Padma. The people watched him in astonishment, saying "Well done!" and the king described his heroism like a brother. The first among elephant-drivers, the prince made the elephant walk about and made him furnish amusement, as he liked, as easily as if he were a young elephant. He turned the elephant over to another driver 80 76. With reference also to the rut-fluid.

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SRI MAHAPADMACARRICARITRA 95 and holding to a girth, putting his foot on another, he dismounted. The king conjectured, "He is from a high family, judging by his strength and beauty," and led him to his own house. The king married his hundred daughters to him. For such a bridegroom, come to the house, is gained by merit alone. Even though he was enjoying pleasures with them day and night, the memory of Madanavali was like a constant wound in the prince. One day as he was sleeping at night on a couch, like a hansa on a lotus, he was kidnaped by the Vidyadhari, Vegavati, swift as the wind. Saying, "Why did you kidnap me, wretched girl, destroyer of sleep?" the prince raised his fist like a ball of adamant. She said: "Do not be angry, powerful one. Listen patiently. There is a city named Surodaya on Mt. Vaitadhya. Its king is Indradhanus, lord of Vidyadharas. His wife is named Srikanta, and they have a daughter Jayacandra. Because no suitable husband had been found, Jayacandra became a man-hater. For women without husbands are dead while alive. I painted on canvas the pictures of the kings in Bharataksetra and showed them to her but none pleased her. One day I had painted your picture and showed it to her and quickly a home was made in her heart at will by Love. Formerly hating men, then she hated life, thinking you a husband hard to win. Either Padma, the son of Padmottara, becomes my husband or death is my refuge,' she vowed to me. I told her parents that she was in love with you, and they were instantly delighted at the desire for a suitable husband. I, Vegavati, possessing a great vidya, was sent by them to bring you, lord. To console her in love with you, I said: 'Fair maiden, be at ease. I shall go there today. I shall bring you Mahapadma, sun to the lotus of the heart, or I shall enter the fire. Control your grief.' Comforting her with these words, I came here and am taking you, a depository of nectar, for

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96 her comfort. You are conferring a benefit. Do not be angry." Then, permitted by him, she took him to Surodaya with speed almost equal to the chariots of the Abhiyogyagods. Honored at dawn like the sun by the Lord of Surodaya, he married Jayacandra like the moon marrying Rohini. Two sons of Jayacandra's maternal uncle, Gangadhara and Mahidhara, possessing great vidyas, insolent from pride in their vidyas and from pride in their arms, heard of her marriage and at once became very angry. For the desire for one object is the cause of great hostility. The heroes came together to Surodaya with all their army to fight Jayacandra's husband. Padma, with a retinue of Vidyadharas, his strength of arm irresistible, left the city, eager for battle without trickery. Terrifying some, striking some down, beating some, he overcame easily the enemy-soldiers, like a lion elephants. When the Vidyadhara-lords, Gangadhara and Mahidhara, had seen their armies destroyed, they fled to save their lives. CHAPTER EIGHT Then the jewels, the cakra, et cetera, having appeared, the son of Padmottara, powerful, conquered six-part Bharataksetra. The magnificence of the cakrin was complete except for the woman-jewel, like the fullness of the fourteenth day of the bright half of the moon except for one digit. Recalling the woman-jewel, Madanavali, whom he had seen before, Padma went again to the hermitage as if in sport. The hermits entertained him and King Janamejaya,81 who had come there in his wandering, gave him Madanavali. Return as cakravartin (117-132) With the complete magnificence of a cakradharin he went to Hastinapura and, extremely delighted, bowed as before to his delighted parents. After hearing their 81 116. Her father. 7B

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SRI MAHAPADMACAKRICARITRA 97 son's adventures which were like nectar to their ears, his parents expanded like watered trees. Then Acarya Suvrata, initiated by Munisuvrata, came there in his wandering and made a stop. King Padmottara went with his retinue, bowed to him, and listened to his preaching, the mother of disgust with worldly existence. The king said to the acarya, "Wait here, Master, until I come for initiation after I have installed my son on the throne." "Do not show negligence," told by the suri, the king paid homage to his feet and entered his own town. After summoning the chief men, his ministers, vassals, et cetera, King Padmottara said to Visnukumara: Worldly existence is an ocean of pain and activity of the body increases it, as the desire for something unsuitable on the part of a sick man increases the disease. To me falling into existence, Lord Suyrata has come here by my merit, like a man offering an arm to a blind man who has gone near a well. So today, let Visnukumara be installed on the throne. I am going to take the vow under Suvrata, certainly." Visnu replied, "I have no use for the throne, father. I shall become a mendicant after you. I shall travel by your path." Then the king summoned Padma and spoke to him urgently, "Child, take the throne, so we may become mendicants." His hands folded in submission, Padma said: "That is not fitting, father, while my elder brother, Visnukumara, the same as a father, is living. Visnu, competent in the world, should be installed on the throne, but I shall become his heir-apparent, like a footman." The king said, "He does not wish the kingdom, though asked to take it, but he wishes to become a mendicant with me." Then Padma became silent and was inaugurated as king by King Padmottara at the same time he was inaugurated as cakrin. His departure-ceremony celebrated by Padma, King Padmottara took the vow at Suvrata's feet, together with Visnukumara.

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98 CHAPTER EIGHT Padma had his mother's chariot with the statue of the Arhat make the circuit of his city, and it was worshipped by all the people like his rule on earth. Suvratasuri with Padmottara and others was in that same city at the time of the chariot-procession. An advancement of the Jaina doctrine, as well as of his own family, was made by Cakrin Padma, distinguished by marvelous conduct. He had lofty shrines, like newly-risen mountains, built by crores in villages, mines, cities, towns approached by land and water, et cetera., After wandering with his guru and observing the highest vows, Muni Padmottara, who had become omniscient, attained emancipation. Muni Visnukumara practiced extraordinary penance and acquired many labdhis 82 by the power of penance. Tall as Meru, going through the air like Garuda, changing his form like a god, handsome as Minaketu (Kamadeva)--he was able to assume many appearances, these and others; but he did not. For there is no use of the labdhis by sadhus inopportunely. One day Acarya Suvrata, attended by sadhus, settled in Hastinapura to pass the rainy season. When he knew that the acarya had come, the minister Namuci wished to take revenge for the former hostility and declared to Mahapadma: "Grant me the boon formerly promised, best of kings. Among the noble there is no loss of something promised, like a deposit." "Ask it," the king said. He said, "I wish to make a sacrifice. Grant me your kingdom until it is finished. Remember your promise." Keeping his promise, the king installed the minister Namuci on the throne and he himself went to the women's apartments. Namuci left the city for the sacrificial enclosure deceitfully and was installed (as sacrificer), wicked, evil-minded like a crane.88 All the subjects came to hold his coronation 82 139. See I, pp. 75 ff. 83 147. The crane is a symbol of deceit.

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SRI MAHAPADMACAKRICARITRA festival and all the ascetics came except the Svetabhiksus.84 Thinking "All the ascetics came to me, but not the Svetabhiksus from jealousy," evil-minded, he made that an excuse in the beginning. He went to Acarya Suvrata and said tauntingly: "Whoever is king, the ascetics resort to him. Because these groves where penance is performed must be guarded by the king, the king must be approached by those rich in penance. In this way he is made to share a sixth part of the penance.85 But you, censuring me, were fixed in one spot, base heretics, unrestrained makers of hostility to king and people. Therefore you must not stay in my kingdom. Go somewhere else. Any one of you who remains here, he, evil-minded, will be killed by me." The suri said, "We did not go to your coronation, because that is not proper for us. We do not censure anything at all." 99 Angry, he said again, "Enough of details, acarya. Whoever remain here after seven days will be punished by me like robbers." With these words he went to his own house and the suri said to the munis, "What are we to do in this case? Speak as you can and as you think." One sadhu said, "Visnukumara has practiced penance for six thousand years. He is now on Mandara. He is the elder brother of King Padma. At his command Namuci will become quiet. He is his master, as well as Padma's. Let some sadhu who possesses the art of flying 86 go and bring him. The use of magic arts in work for the community is not wrong." 84 148. I.e., the Jains. 85 151. It is a Brahman belief that the king is entitled to the benefit of a sixth part of penance performed by ascetics; or a householder, if the ascetic stays in his house. It is the owner of the land who benefits. If the land belongs to a private person, the king does not benefit. The ascetic does not lose any of his merit, but the king, or landowner, acquires an additional sixth. Muni Jayantavijayaji. 86 159. Vidya here evidently is vidyacarana. See I, n. 114.

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100 CHAPTER EIGHT "" A sadhu said, "I am able to go there through the air, but not to return. Tell me what I must do in this case.' Assured by his guru, Visnu surely will bring you back," he flew up like a garuda and went through the air to Padma's elder brother in a moment. Visnu saw him and reflected: "The muni's coming in haste indicates some important business of the community. Otherwise, there would be no moving about of sadhus during the rainy season and they would not make such use of the magic arts." While the chief of munis was so reflecting, the muni approached, paid homage, and explained the reason for his coming. Instantly Visnukumara took the sage, went through the air to Hastinapura, and paid homage to his guru. Then, surrounded by sadhus, Visnu went to Namuci and was honored by all the kings, et cetera, except Namuci. Visnu said gently, accompanied with religious discourse: "Let these munis remain here in the city during the rains. They themselves do not stay in one place for a long time, but moving about during the rains is not permitted because of the abundance of insect life. What injury will it do you, wise sir, for mendicant monks like us to live in this very large city, living by begging alms? Sadhus were honored by Bharata, Aditya, Soma, and other kings. If you do not do that, yet permit them to stay, sir." rw The minister, addressed in this way by Visnu, spoke harshly from anger, "Enough of words, acarya. I do not permit you to stay here." Visnu, patient though powerful, said again, "Let them live in the garden outside the city." The man calling himself a minister, impatient, said to the great sage: "I cannot endure even your odor. Enough of requests to stay. There will be no living in the city nor outside the city of the white-clothed who are devoid of good behavior, like robbers. If you value your lives, go quickly. Otherwise, I shall destroy you, like Garuda destroying snakes." Inflamed by this speech, like a fire

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SRI MAHAPADMACAKRICARITRA IOI by an oblation, Visnu said, "Nevertheless, permit us to occupy here the space of three steps." Then Namuci said, "I give you the space of three steps, but whoever steps outside the three steps will certainly be killed." "Very well. Give it." With these words, the muni grew tall, wearing a diadem, earrings, wreath, and carrying a bow, thunderbolt, and knife. Making the Khecaras fall like old leaves, with loud screams, shaking the earth like a lotus-leaf with stampings of his feet, raising the oceans like the wind at the end of the world, making rivers flow backwards, like a dike, overturning the circles of stars like heaps of stones, splitting the best mountains like anthills, he, very powerful, very brilliant, terrifying gods and demons, growing gradually, assuming various forms, became equal to Meru. Seeing the disturbance of the three worlds, Sahasraksa instructed singing goddesses to quiet him. They sang in his ear unceasingly the following, charming with the gandhara scale, in accordance with the teachings of the Omniscient: "From anger here men are consumed; they are often confused in regard to their own good. After death they go to hell having endless pain." The women of the Kinnaras, et cetera, sang these words and danced before Muni Visnu to calm his anger. After throwing Namuci on the ground, the muni, the elder brother of Padma, whose feet are to be praised by the world, took a step which included the ground between the east and west oceans. When Padma heard the news, he came in haste, trembling at his own carelessness and his minister's crime. After he had paid homage with great devotion to the great sage, his elder brother, his hands folded in submission, his feet bathed in tears, he said: "Just today my father Padmottara is in my thoughts, O master, who are victorious, having extraordinary qualities. I have not known that the holy community is being injured by this scoundrel of a minister. No one told me. Yet I am guilty, for this wretch is my

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102 CHAPTER EIGHT servant. It is asserted in moral precepts that masters are affected by the crime of the servant. Likewise I am your servant. You are my ultimate master. You are affected by my crime. Therefore restrain your anger. The three worlds fear for their lives because of the crime of that villain. Noble sir, reassure them (the three worlds) which are bestridden by you, ocean of compassion." Thus other kings, gods, asuras and the fourfold community soothed the sage with various speeches. Since he had attained a growth that was past the range of speech, he did not hear them until they all touched his feet with devotion. From the touching of his feet, he saw his brother below in front of him and also the fourfold community; gods, asuras, and kings. The muni thought: "This holy community is devoted to compassion; this brother of mine is unhappy; the gods, et cetera are terrified. They are soothing me simultaneously in order to remove my anger. The community is entitled to respect. Padma and the others are entitled to sympathy from me." With these reflections, the great muni destroyed the increase in size of his body and remained in his natural condition, like an ocean whose high waves have gone. At the request of the community the great muni released Namuci, and Padma at once banished the scoundrel of a minister. From that time because of the 'three steps' the muni acquired the purifying name "Trivikrama' in the three worlds. Having performed the work of the community, calmed, having practiced severe penance, having become omniscient, Visnukumara reached emancipation. Emancipation of Padma (204-206) Padma also, afraid of existence, abandoned his kingdom like straw and became a mendicant at the lotus-feet of a noble guru. Five hundred years as prince, the same as governor, three hundred in conquest, eighteen thousand and seven hundred as cakrabhrt, ten thousand in the vowso Cakrabhrt Padma lived for thirty thousand years.

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SRI MAHAPADMACAKRICARITRA 103 After he had practiced severe penance fair with various and numerous special vows, and had acquired the wealth of omniscience by the destruction of the ghatikarmas, Padma went to the place which is the home of eternal delight. In this section two who were both Jinas and cakrins, two Jinas, two cakrins, two Ramas, two Haris (Vasudeva), two Pratiharis have been celebrated. Fourteen 87 noble illustrious persons have the quarters of the sky pervaded by their fame. May this noble conduct of theirs be the guest of the ears of the world. 87 I.e., in making up the total of 63, the ones who were both Cakrins and Jinas are counted twice. Thus the 12 persons whose biographies are given in this parvan count as 14.

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BOOK VII

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JAINA RAMAYANA

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CHAPTER I ORIGIN OF THE RAKSASAVANSA AND VANARAVANSA Herein are related the lives of Baladeva Padma, of Visnu Narayana, and of Prativisnu Ravana, whose births took place in the congregation of Sri Suvrata Svamin whose complexion was the color of antimony,88 the moon of the Hari-line. Ravana's lineage (3-143) At the time that the Arhat Ajita was wandering (over the earth), Ghanavahana was the bulb of the Raksasline in Lanka on the Raksodvipa in this same Bharata. He, very wise, settled his kingdom on his son, Maharaksas, became a mendicant at the feet of Ajita Svamin, and attained emancipation. After he had enjoyed the kingdom for a long time, Maharaksas also bestowed it on his son, Devaraksas, became a mendicant, and attained emancipation. After innumerable lords of Raksodvipa had come and gone thus, Kirtidhavala was lord of the Raksasas in the congregation of Sreyansa. At that time there was a renowned king of Vidyadharas, Atindra, in the city Meghapura on Mt. Vaitadhya. By his wife, Srimati, he had a son, Srikantha, and a daughter, Devi, like a goddess in beauty. The Vidyadhara-lord, Puspottara, lord of Ratnapura, asked the fair-eyed maiden in marriage for his son Padmottara. By the decree of fate, Atindra did not give her to him, though he was meritorious and distinguished, but he gave her to Kirtidhavala. When King Puspottara heard that she was married to Kirtidhavala, he, a destroyer of arrogance, became hostile to Atindra and Srikantha. 88 1. Antimony trisulphide. I.e., black.

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108 CHAPTER ONE One day, the daughter of Puspottara, Padma, like (the goddess) Padma in beauty, was seen by Srikantha as he returned from Meru. Mutual affection, a cloudy day for the excessive brilliance of the ocean of the emotion of love, sprang up at once between Srikantha and Padma. The maiden stands with the lotus of her face turned up to Srikantha, as if throwing a svayamvara-wreath with affectionate glances. Srikantha discerned her desire and, suffering from love, seized her and quickly started to fly through the air. "Some one is carrying off Padma," the servants screamed. Powerful Puspottara armed himself and pursued them with an army. Srikantha took refuge promptly with Kirtidhavala 89 and gave him a complete account of the kidnaping of Padma. Puspottara soon arrived there, covering the directions with troops in solid ranks, like the ocean covering the earth with water at the end of the world. Kirtidhavala sent word by a messenger to Puspottara: "This preparation for war has been made needlessly without reflection. The maiden must surely be given to some one. If she herself has chosen Srikantha, then he is not at fault. Therefore it is not suitable for you to fight; but, rather, after learning your daughter's intentions, it is fitting for you to celebrate now the wedding-rites of the bride, and groom." Just at that time Padma sent word by a femalemessenger: "I chose him, myself. He did not abduct me." Upon hearing this, Puspottara was instantly appeased. Certainly, the anger of persons who know correct conduct is usually easily appeased. After he had celebrated the wedding of Srikantha and Padma with a great festival, Puspottara went to his own city. Kirtidhavala said to Srikantha: "You stay here, since you have many enemies on Mt. Vaitadhya now. Not far to the northwest of this very Raksasadvipa, there is Vanaradvipa, three hundred yojanas long. There are other islands of mine, too, Barbarakula, Sinhala, and others, that resemble pieces of heaven that have fallen to earth, my 89 17. His brother-in-law in Lanka.

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ORIGIN OF THE RAKSASAVANSA AND VANARAVANSA 109 friend. In some one of them, establish your capital and stay with me in comfort, not separated because of the close proximity. Even if you do not have the least fear of your enemies, nevertheless you can not leave from fear of separation from me." Urged affectionately by him in this way and very fearful of separation from him, Srikantha agreed to live on Vanaradvipa. After he had founded his capital, named Kiskindha, on Mt. Kiskindha on Vanaradvipa, Kirtidhavala installed him in his kingdom. King Srikantha saw many monkeys roving about on the island. They were handsome, with large bodies, and lived on fruit. He proclaimed that they should not be killed and had food, drink, et cetera given them. Others, also, treated them well. Like king, like subjects. From that time on for amusement the Vidyadharas made monkeys both in paintings and plaster models and in insignia on banners, umbrellas, et cetera. The Vidyadharas who lived there were called Vanaras (Monkeys) from the kingdom of Vanaradvipa and from the monkey-insignia. A son, named Vajrakantha, was born to Srikantha. He was zealous in the sports of battle, his strength unblunted in them all. As Srikantha was sitting in his own assembly-hall, he saw the gods going to Nandisvara for a festival to the eternal Arhats. As a horse on a village-road follows horses going on the highway, he, full of devotion, followed the gods. As he was going,'his aerial car stumbled on Manusottara, like the current of a river on a mountain which was on its course. "I must have performed little penance in a former birth. For that reason my desire for the Arhats' festival in Nandisvara was not fulfilled." Attaining disgust with existence at that thought, he became a mendicant at once, practiced severe penance, and went to emancipation. Since the time of Srikantha many kings had come and gone, Vajrakantha and others. At the time of the congregation of Munisuvrata Ghanodadhiratha was king. At

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IIO CHAPTER ONE that time in the city Lanka there was a lord of the Raksasas, named Tacitkesa. Between these two there was a strong friendship. One day, Taaitkesa went with the women of his household to sport in a choice garden, named Nandana. While Tacitkesa was engaged in sport, a monkey descended from a tree and scratched the breast of Sricandra, Taaitkesa's chief-queen, with his nails. His hair standing on end from anger, Taditkesa struck the monkey with an arrow. For injury to women is not to be endured. Injured by the blow with the arrow, the monkey went a short distance and fell at the feet of- a sadhu engaged in pratima. He gave him the namaskara, provisions for the journey to the next world. By its power he became an Abdhikumara after his death. Knowing his former birth by clairvoyance he approached the sadhu and paid homage to him. For the sadhu who confers benefits is especially to be honored by the noble. He saw other monkeys. being killed by Taditkesa's soldiers and at once blazed with anger. He created (by magic) many figures of large monkeys and attacked the Raksasas, overwhelming them with masses of trees and stones. Recognizing that it was the device of a god, Taaitkesa worshipped him ardently and said: "Who are you? Why do you attack us?" Then the Abdhikumara, his anger appeased by the worship shown him, related the slaughter of himself and the power of the namaskara. Lanka's lord and the monkey together approached the sadhu and asked, "Lord, what is the reason for the monkey's hostility toward me?" The ascetic related: "You were formerly a minister's son, named Datta, in Sravasti; he was a hunter in Kasi. One day, after you had adopted mendicancy, you were going to Varanasi. He saw you and killed you, struck by the thought, That is a bad omen.' You became a god in Mahendrakalpa and, when you fell, were born here, such as you are. He passed .00 48. The sadhu recited the namaskara so the monkey could hear it.

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ORIGIN OF THE RAKSASAVANSA AND VANARAVANSA III through a hell-birth and became a monkey. This is the reason for the enmity." After paying homage to the great sadhu, a universal benefactor, and taking leave of the lord of Lanka, the god departed. After hearing that, Tacitkesa bestowed his kingdom on his son, Sukesa, became a mendicant, and went to the final abode. Ghanodadhiratha bestowed the kingdom, Kiskindha, on his son, named Kiskindhi, took initiation, and attained emancipation. Now in the city Rathanupura on Mt. Vaitadhya at that time there was a Vidyadhara-king, Asanivega. He had a son, Vijayasinha, victorious, and a second, Vidyudvega, like additional arms for him. On that same mountain in the city Adityapura there was a Vidyadhara-king, Mandiramalin, and he had a daughter, Srimala. He summoned the kings of the Vidyadharas to her svayamvara and they sat on the daises like constellations above celestial palaces. Srimala brushed the chiefs of the Vidyadharas, as they were described by the female doorkeeper, with her glance, like a canal brushing trees with water. Passing over all the other Vidyadharas in turn, she came to a stop before Kiskindhi, like Jahnavi before the ocean. Srimala threw around his neck the groom's garland which was like a priceless pledge for the future embrace of the creeper of her arm. Then Vijayasinha, addicted to rashness like a lion, his face terrifying from frowns, said aloud angrily: "These men, always of bad character, were formerly banished from the capital of Vaitalhya, like thieves from a good kingdom. By whom were these men, of bad character, of low family, brought here? To make sure they will never return, I shall kill them today like cattle." After saying this and standing up, powerful, resembling Yama, he advanced, raising his weapon to kill King Kiskindhi. The Vidyadharas, not to be restrained from heroic deeds, rose up for battle. Some, Sukesa and others, were on Kiskindhi's side; others were on Vijayasinha's side. Then a battle started, cruel as the end of the world, with

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II2 CHAPTER ONE the sky sparkling with elephants engaged tusk against tusk; with horsemen meeting, lance against lance; with charioteers meeting, arrow against arrow; with infantry attacking, sword against sword; with the ground muddy with blood. After they had fought for a long time, Andhaka, Kiskindhi's younger brother, made Vijayasinha's head fall, like a fruit from a tree, by means of an arrow. The Vidyadhara-lords, Vijayasinha's followers, were terrified. Whence is there courage for people without lords? Verily, a leaderless army is defeated. Kiskindhi took Srimala along, like the Sri of victory in person, flew up, and went to Kiskindha with his followers. When he heard the news of his son's death, which was like a stroke of lightning from the sky, Asanivega hastened to Mt. Kiskindhi. He surrounded the city Kiskindha with many soldiers, like the stream of a river surrounding the high ground of a large island with water. The heroes, Sukesa and Kiskindhi, came out of Kiskindha with Andhaka, eager to fight, like lions from their den. Then Asanivega, very impatient, a hero, regarding the enemy as straw, began the battle with an attack with the whole army. Then in the front line of battle, blind with anger, Asanivega, powerful, cut off the head of Andhaka who was the lion to the elephant of Vijayasinha. Then the monkey-soldiers with the Raksasas ran in all directions like a mass of clouds scattered by wind. The leaders of Lanka and Kiskindha went to Patalalarka with their wives and retinues. Sometimes retreat is strategy. When he had struck down his son's murderer, like an elephant a diker, the anger of the King of Rathanupura was appeased. Delighted with the destruction of his enemies, he, the authority for setting up kings, installed a Vidyadhara, named Nirghata, on Lanka's throne. Then King Asani returned to his city Rathanupura on Vaitadhya, like the king of the gods to Amaravati. One day King Asanivega, in whom a desire for emancipation had arisen, bestowed the kingdom on his son, 88

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ORIGIN OF THE RAKSASAVANSA AND VANARAVANSA 113 Sahasrara, and took initiation. In the city Patalalanka sons were borne to Sukesa by Indrani-Malin, Sumalin, and Malyavat. Two long-armed sons, named Adityarajas and Rksarajas, were borne. to Kiskindhi by Srimala. One day Kiskindhi made a procession to Sumeru in honor of the eternal Arhats and on his return he saw Mt. Madhu. Kiskindhi's mind dwelt more and more on sporting in a beautiful garden, which extended in all directions on it like another Meru. He, energetic, founded Kiskindhapura on it (Mt. Madhu) and settled there with his followers, like the King of Vaksas (Siva) on Kailasa. When Sukesa's sons heard that their kingdom had been taken by enemies, they, full of heroism, flamed with anger like three fires. They went to Lanka and killed the Khecara, Nirghata. Verily, enmity with heroes may result in death even after a long time. Then Malin became king in Lanka and Adityarajas king in Kiskindha at Kiskindhi's command. Now, in the city Rathanupura on Mt. Vaitadhya a god of high rank fell and descended at once into the womb of Citrasundari, the wife of King Sahasrara, Asanivega's son, an auspicious dream having been seen. In course of time she had a pregnancy-whim for union with Sakra, which was difficult to fulfill, difficult to tell, the cause of physical weakness. Questioned persistently, with difficulty she told her husband about her pregnancy-whim, her head bowed from shame. Sahasrara assumed the form of Sahasraksa by a charm and, known by her as 'Sakra,' satisfied the whim. At the right time she bore a son, whose strength of arm was not deficient, who was named Indra because of the whim for union with Indra. When he was grown, endowed with knowledge of vidyas and with strength of arm, Sahasrara gave him the kingdom and became absorbed in dharma himself. He (Indra) conquered all the lords of the Vidyadharas and he began considering himself Indra because of his birth from the Indra-pregnancy-whim. He established ME

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I14 CHAPTER ONE four Dikpalas, seven armies and generals, three assemblies, the thunderbolt as his weapon, his elephant as Airavana, his courtesans as Rambha, et cetera, his minister as Bihaspati, and the leader of his infantry with the same name as Naigamesin. So he ruled his whole kingdom by Vidyadharas with the same names as the retinue of Indra with the idea, "I myself am Indra." Makaradhvaji, sprung from the womb of Adityakirti, lord of Jyotispura, became Soma, the regent of the east. The son of Varuna and Megharatha, a Vidyadhara, lord of Meghapura, became Varuna, the regent of the west. The son of Sura and Kanakavali, lord of Kancanapura, was called Kubera, the regent of the north. The son of Kalagni and Sriprabha, lord of Kiskindhanagara, became Yama, regent of the south. King Malin could not endure Indra, the Indra of the Vidyadharas, priding himself on the thought, "I am Indra," just as a rutting elephant can not tolerate another elephant. With brothers, ministers, and friends whose strength was unequaled, he set out for battle. For there is no other charm of the powerful. Other heroes among the Raksasas, together with the Vanaras, advanced through the air with lions, elephants, horses, buffaloes, boars, bulls, et cetera, as vehicles. Crows, donkeys, jackals, and cranes cried out, with bad fortune as the fruit (of seeing them), even though they were on the right. There were other unfavorable omens and bad signs and wise Sumalin tried to prevent Malin from starting. Scorning his advice, Malin, proud of his strength of arm, went to Mt. Vaitadhya and summoned Indra to battle. Indra went to the battlefield, mounted on Airavana, brandishing a thunderbolt in his hand, accompanied by his generals, Naigamesin, et cetera, and by the regents, Soma and others, carrying various weapons, and by other Vidyadhara-soldiers. The 91 115. With a play on 'right' and 'left' as 'favorable' and 'unfavorable.'

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ORIGIN OF THE RAKSASAVANSA AND VANARAVANSA 115 soldiers of the Raksasa and Indra attacked each other, terrifying with missiles in the air, like clouds with lightning. In some places chariots felt like mountain-peaks; in other places elephants filed like clouds scattered by the wind. Here soldiers' heads fell, causing fear of Rahu;92 there horses, of whom one foot had been cut off, moved as if they were hobbled. Malin's army was divided by Indra's army angrily. . What can an elephant do, even though strong, when it has been caught by a lion? Then Malin, the king of the Raksasas, followed by Sumalin and others like a forest-elephant by his herd, attacked with violence. He, lord of the wealth of heroism, attacked Indra's army with clubs, hammers, and arrows, like a cloud with hail. Indra with his regents of the quarters, his army, and generals in full force, mounted on Airavana, hastened to action in battle. The soldiers began to fight, but Indra fought with Malin, the regents and others with Sumalin and others. For a long time there was fighting between them, putting each other's life in jeopardy. For generally life is like a straw to those who desire victory. Without any trickery in fighting Indra soon killed Malin, who was crowned with heroism, with his thunderbolt, like a cloud killing a lizard with lightning. When Malin was killed, the Raksasas and Vanaras were terrified and, commanded by Sumalin, went to the Lanka that is in Patala. Indra at once granted Lanka to Vaisramana, the son of Visravas, sprung from Kausika's womb, and went to his own city. A son, Ratnasravas, was borne by his wife, Pritimati, to Sumalin who remained in the city Patalalanka. When he had grown up, one day Ratnasravas went to a charming flower-garden for the purpose of acquiring vidyas. He remained there in a secret place, holding a rosary, muttering prayers, his gaze fixed on the end of his nose, as motionless as if painted. While he was standing thus, a certain 02 122. Rahu is depicted as a bodiless head.

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116 . : CHAPTER ONE Vidyadhari, a young maiden with an irreproachable form, stood near him at her father's command. Then she said aloud to Ratnasravas, "I am a mahavidya, by name Manavasundari, and have been won by you." Ratnasravas, by whom a vidya had been won, dropped the rosary, looked at the Vidyadhari standing in front of him, and said to her: "Why have you come here? Whose daughter are you? Who are you?" She replied: "In Kautakamangala, the home of many curiosities, there is a famous king of Vidyadharas, Vyomabindu. His elder daughter, Kausika, my sister, is married to King Visravas, lord of Yaksapura. She has a son, skilled in polity, named Vaisramana, who now rules in Lanka by order of Sakra. But I, Kaikasi, Kausika's younger sister, have come here, given to you by my father in accordance with an astrologer's prediction." Sumalin's son summoned his relatives and married her on the spot; founded the city of Puspantaka, and remained there, amusing himself with her. Birth of Ravana (144-164) One day in a dream Kaikasi saw a lion, in the act of tearing an elephant's boss, enter her mouth. At dawn she related the dream and Ratnasravas interpreted, "You will have a son, who will be arrogant to all, powerful." From the time of that dream the wife of Ratnasravas constantly made offerings in the shrines and carried her very precious embryo. From the time of the embryo's conception Kaikasi's speech became very harsh and her body firm, free from fatigue. She looked at her face in a sword, even if a mirror were at hand; she began to give orders fearlessly even in dominion over the gods. Without any cause she spoke harshly with contemptuous expressions. She did not bow her head at all even to gurus. For a long time she wished to put her foot on the heads of the wise. From the power of her embryo she acquired cruel characteristics such as these.

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ORIGIN OF THE RAKSASAVANSA AND VANARAVANSA 117 She bore a son, who made the seats of his enemies shake, with a life-term of more than twelve thousand years. Leaping about on the birth-couch, very strong shaking the earth, resting on his back, with a proud red lotus of a foot, with his hand he drew a necklace made of nine rubies from a casket standing near, a necklace which was a present in the past from Indra Bhima.93 From inherent arrogance the child put the necklace around his neck and Kaikasi and her attendants were amazed. She told Ratnasravas: "The necklace which the king of the Raksasas gave to your ancestor, King Meghavahana, in the past and which has been worshipped like a deity by your ancestors up to this time, which could not be lifted by others, which was made of nine rubies and guarded by a thousand Nagas--this necklace has been seized by your child and put around his neck." At once Ratnasravas gave him the name 'Dasamukha' 94 because his face was united with the nine rubies. He related the following: "A certain sage was questioned by my father Sumalin when he had gone to Meru to pay homage to the shrines. The possessor of four kinds of knowledge said, 'Whoever shall lift your ancestral necklace, made of nine rubies, he shall be an Ardhacakrin.'' Kaikasi bore another son, indicated by the dream of a sun, named Bhanukarna, and also called by another name, Kumbhakaina. Kaikasi bore a daughter, named Candranakha, because her nails were like the moon. She was called Surpanakha by the people. After some time had passed Kaikasi again bore a son, named Bibhisana, indicated by the dream of a moon. The three full brothers, full sixteen bows tall, played agreeably day by day, fearless, in play suitable for their ages at that time. 08 153. The Indra of the Raksasas. See II, p. 165. 94 158. I.e., 'Ten-faced.'

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CHAPTER II RAVANA'S EXPEDITION OF CONQUEST One day Dasamukha and his younger brothers saw King Vaisravana coming through the air, seated in an aerial car, very magnificent. Questioned by him, "Who is this?" their mother said: "He is the son of my elder sister, Kausika. He is the son of a Vidyadhara-lord, Visravas; and he is the chief soldier of Indra, the lord of all Vidhyadharas. After Indra had killed in battle your grandfather's elder brother, Malin, he granted him our city Lanka and Raksasadvipa. From that time the desire to recover Lanka has existed. Your father is here, son; for that is fitting in the case of a powerful enemy. Bhima, the lord of Raksasas, gave Lanka and Raksasadvipa with Patalalanka and the vidya called 'Raksasi' to King Meghavahana, the first bulb of the Raksovansa, his son in a former birth, for revenge on enemies. As their ancestral capital has been seized by enemies, your father and paternal grandfather stay here like dead men. The thought that 'Enemies move about in it freely, like bulls in an unguarded field,' is a living wound in your father always. When shall I, unfortunate that I am, see you, having gone there with your younger brothers, seated on your grandfather's throne? When shall I, having seen the robbers of Lanka fettered in prison, be the crest-jewel among the mothers of sons? Because of these wishes, son, that are like heaps of flowers in the sky, I waste away from day to day, like a flamingo in a desert." Then Bibhisana, his eyes terrifying from anger, said: "Be depressed no longer, mother. You do not know the power of your sons. Who is Indra compared with the powerful elder brother, Dasakantha, queen? Who is Vaisravana? Who are the other Vidyadharas? For this kingdom of Lanka to belong to enemies has been endured

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RAVANA'S EXPEDITION OF CONQUEST . 119 by Dasasya because he did not know it before, like the trumpeting of an elephant endured by a sleeping lion. Let the elder brother, Dasagriva, sit quietly. The elder brother, Kumbhakarna, also is able to destroy enemies, even if superexcellent soldiers. Leave aside the elder brother, Kumbhakarna. At their command I shall destroy the enemy suddenly, like the falling of a thunderbolt, mother." Then Ravana, biting his lower lip, said: "You are hard as diamond, mother, since you have borne this severe sorrow for a long time. I shall destroy the enemy, Indra and others, with the strength of one hand. Do not speak of sword against sword; for they are really like straw to me. Even if I am able to conquer the enemy by strength of arm, nevertheless, the power of vidyas, which was inherited, is suitable for use. I shall subdue completely the vidyas which are above reproach. With your permission my younger brothers and I shall go to subdue them." With these words, he bowed to his parents and, after he had been kissed on the head by them, went to a terrible forest with his younger brothers. Accompanied by his two brothers, he entered the forest whose trees nearby were shaken by the breathing of lizards and pythons, whose ground was burst open by the blows of the tails of arrogant tigers, whose thickets of trees were terrible from the hooting of large owls, which had stones from mountainslopes falling from the stamping of dancing demons, terrifying even to the gods, the abode of calamities. ... Wearing crowns of matted hair like ascetics, carrying rosaries, their glances fixed on the ends of the bridges of their noses, dressed in white, in two watches the three subdued the eight-syllable vidya which grants all desires. They began to mutter the sixteen-syllable charm, the muttering of which for ten thousand crores of times gives results. Just then a god, named Anadsta, lord of Jambudvipa came there with his harem to play and saw them. The

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120 CHAPTER TWO Yaksa-lord sent his girls to make a pleasant attack as an obstacle to their subduing the vidyas. The girls came to disturb them, but they themselves were disturbed by their very fair forms, the instructions of their master forgotten. Seeing their resolute figures, unchanged, silent, they spoke, helpless from the absorption in genuine love. . "Sirsi sirs! you are dull from meditation. Look carefully in front of you. Goddesses have become submissive to you. What accomplishment of yours is superior to that? Why this effort to subdue vidyas? Enough of that trouble. What will you do with vidyas? For we, goddesses, are subdued by you. Sport with us at will like gods in different charming spots of the three worlds, as you like." Talking lovingly in this way to them possessing much firmness, the Yaksa-girls became embarrassed. For one can not clap with one hand. Then the Yaksa, lord of Jambudvipa, said to them (the brothers): "What bad conduct is this that you, foolish, have undertaken? I think you have been taught a heresy by some untrustworthy wicked heretic, for the sake of death suddenly. Go, go now, leaving this wicked persistence in meditation. Speak! I, compassionate, shall grant your desire." Angry, he said to them who were silent after these remarks, "On whom else do you meditate, ignoring me, a god before your eyes?" The Yaksa, whose speech was cruel, instructed his servants, who were within the forest, by raising his eye-brow, in regard to molesting them. Then, crying, "Kilal kila!" assuming many forms, some rooted up mountain-peaks and threw them in front of them. Some became serpents and twined around them like sandal trees; some became lions and gave terrible roars in front of them. In the bodies of bears, wolves, tigers, cats, et cetera they performed terrifying acts; but they were not shaken, nevertheless. They created. Kaikasi, Ratnasravas, and their sister, Candranakha, bound them, and threw them before them quickly.

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RAVANA'S EXPEDITION OF CONQUEST The unreal Ratnasravas and the others then cried in pathetic tones, their tearful eyes upraised: "We are being killed by these people devoid of pity, who have bound us, like animals by hunters, while you look on. Get up! Get up, son! Protect us, Dasakandhara! How can you, devoted to one purpose," be so indifferent to us? Where is that strength of arm now of him who, a mere boy, put the great necklace on his neck? Where now has your arrogance gone? Kumbhakarna, why do you not listen to our words, that you look at us miserable, like one indifferent? Bibhisana, you did not become lacking in devotion in a moment; why now are you averted as if by an evil fate?" They did not move at all from meditation because of them lamenting in this way. Then the Yaksa-servants cut off their (the relatives') heads in front of them. Their minds subject to meditation, they were not disturbed in the least, not seeing, as it were, this cruel act even if it took place before them. They made his younger brothers' heads fall in front of Ravana and Dasagriva's head before them by magic. Kumbhakarna and Bibhisana were shaken a little from anger. Devotion to the elder was the reason of this, not small purity. Ravana, knowing the highest good, not considering it worthless, remained motionless like a high mountain, absorbed in preeminent meditation. "Well done! Well done!" was the cry of gods in the sky, and the Yaksa-servants departed quickly, terrified. One thousand vidyas, the sky being lighted up by them, came to Dasasya, saying aloud, "We are subject to you. Prajnapti, Rohini, Gauri, Gandhari, Para,9 Nabhahsancarini, Kamadayini, Kamagamini, Anima, Laghima, Aksobhya, Manahstambhanakarini, Suvidhana, Taporupa, Dahani, Vipulodari, Subhaprada, Rajorupa, Dinaratrividhayini, Vajrodari, Samakrsti, Adarsani, Ajara, Amara, Analastambhani, Toyastambhani, Giridarani, 19 96 48. I.e., meditation. 96 59. 121 This may not be a proper name. It is impossible to tell.

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122 CHAPTER TWO Avalokani, Vahni, Ghora, Dhira, Bhujangini, Varuni, Bhuvanavadhya, Daruni, Madanasini, Bhaskari, Rupasampanna, Rosani, Vijaya, Jaya, Vardhani, Mocani, Varahi, Kutilaksti, Citta, Udbhavakari, santi, Kauberi, Vasakarini, Yogesvari, Balotsada, Canda, Bhiti, Pradharsini, Durnivara, Jagatkampakarini, Bhanumalini: great vidyas beginning with these were subdued by noble Dasasya in just a few days because of his former good acts. Five vidyas, Samvrddhi, Jambhani, Sarvaharini, Vyomagamini, Indrani, were subdued by Kumbhakarna. Four vidyas, Siddhartha, Satrudamani, Nirvyaghata, Khagamini, were subdued by the younger brother of Kumbhakarna. The lord of Jambudvipa asked Ravana's forgiveness. For humble submission is atonement for a sin against the great. The Yaksa, expert, made a city, Svayamprabha, for Ravana, as if wishing to make atonement for hindering. When they heard of his subduing of, vidyas, his parents, sister, and kinsmen came there and paid homage. The three brothers remained, creating bliss, a rain of nectar to their parents' eyes, a festival to their relatives. Then by six one-day fasts Dasasya acquired the best sword, Candrabasa, serving for subjugating the quarters. Ravana's marriage (74-100) Now, on Mt. Vaitadhya in the city Surasangita, the ornament of the southern row, there was a Vidyadhara-lord, Maya. His wife was named Hemavati, the abode of virtues, and their daughter, born of her womb, was named Mandodari. When he had observed that she was grown, King Maya thought over the merits and defects of the princes of the Vidyadharas, seeking a husband for her. As he did not find a suitable husband, King Maya was sunk in gloom until the minister said: "Master, do not worry at all. There is a suitable husband for her, Dasanana, the powerful and handsome son of Ratnasravas. There is no one among Vidyadharas

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RAVANA'S EXPEDITION OF CONQUEST 123 who is his equal, like mountains compared with Meru, as he has subdued a thousand vidyas and can not be shaken even by gods." "Very well," said Maya, delighted. After having himself announced by agents, he took Mandodari and went to Svayamprabha, accompanied by his kinsmen, soldiers, and the women of his household, to give her to Dasamauli. There the elders of the clan, Sumalin and others, noble, consented to receive Mandodari for Dasasya. The fathers-in-law,87 Sumalin and others and Maya and others, had their marriage celebrated on an auspicious day. After the wedding-festivals were over, Maya and others went to their city. Ravana sported for a long time with his excellent wife. One day Ravana went for amusement to the mountain Megharava which has wings, as it were, with layers of clouds clinging to its sides. He saw six thousand Khecaramaidens bathing in a pool there like Apsarases in the Ocean of Milk. Desiring a husband, they looked at him with affection, their lotus-eyes wide-open, like day-blooming lotuses looking at the sun. Casting aside modesty at once, afflicted by strong love, they themselves asked him, "Be our husband." Among these was Padmavati, daughter of Sarvasri and Surasundara, and another, named Asokalati, daughter of Manovega and Budha, and Vidyutprabha, daughter of Kanaka and Sandhya, and others belonging to families known throughout the world. All the infatuated girls married the infatuated Dasagriva with a gandharvawedding Their guards went to their fathers and reported, "Some man is leaving now, after marrying your daughters." Amarasundara, angered, and Vidyadharas, their fathers, ran impetuously, intending to kill Dasakandhara. Naturally timid, the brides said to Dasagriva: "Start your car 07 83. Vaivahika is not father-in-law, but a son's or daughter's father-in-law, a connection for which there is no word in English. Sumalin was not, in fact, the bride's father-in-law, but grandfather-in-law.

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124 quickly, master. Do not delay. This is a Vidyadharalord, Amarasundara, who is invincible, accompanied besides by Kanaka, Budha, and others." CHAPTER TWO Astonished at this speech, Dasasya said to the fair maidens, "Watch the fight between them and me like that between snakes and Garuda." As he was saying this, the Vidyadhara-soldiers came, obscuring him with weapons, like clouds a great mountain. Ravana, having cruel strength, broke missiles with missiles and, not wishing to kill them, bewildered them at once with the missile Prasvapana.98 Dasanana bound them like cattle with magic nooses and released them, asked by his wives for their fathers as a boon. Then they went to their own cities, and Ravana went with his wives to Svayamprabhapura. A great reception was given by the delighted people. Marriages of Kumbhakarna and Bibhisana (101-104) Then Kumbhakarna married the daughter of King Mahodara, lord of Kumbhapura, borne by Queen Surupanayana, just grown, named Tadinmala, resembling a flash of lightning in color, with curving breasts like full jars. Bibhisana married the daughter of Vira, lord of Jyotispura in the south row of Vaitadhya, borne by Queen Nandavati, named Pankajasri, whose eyes were thieves of the beauty of lotuses. Ravana's sons (105-106) Then Queen Mandodari bore a son, Indrajit, having wonderful strength, equal to Indra in splendor. After some time she bore a second son, Meghavahana, delighting the eyes like a cloud. After they had heard of the hostility between their fathers, Kumbhakarna and Bibhisana were always attacking Lanka ruled over by Vaisravana. Then Vaisravana sent word to Sumalin by a messenger, "Control your own sons, 98 98. I.e., sending to sleep.

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RAVANA'S EXPEDITION OF CONQUEST 125 look you! these younger brothers of Ravana. They, insolent, thinking themselves heroes, do not know the (comparative) strength of themselves and others. Living in Patalalanka, they are like frogs in a well. They make attacks on our city through trickery, excited by having the semblance of conquerors. For a long time I have paid no attention to them. If you do not control them, little fellow, I shall send them with you, too, by the path of Malin." You do not know our strength." Noble Ravana, angry, replied with these words: "Sirrah ! who is this Vaisravana, who is tributary to an enemy? Is he who rules Lanka at another's command not ashamed of himself, speaking so? This is great audacity on his part, indeed I You are a messenger. Therefore, I shall not kill you. Go !" So addressed by Dasamauli, the messenger went to Vaisravana and related everything as it happened. Immediately after the messenger, Dasakantha started to Lanka with his brothers and his army in great anger. His advance having been announced by the messenger who had gone ahead, Vaisravana went forth from Lanka with his army to fight. Dasakandhara destroyed his army in a moment, like a wind destroying a forest, advancing unchecked. When his army had been destroyed by Ravana, considering himself destroyed, Vaisravana reflected, the fire of anger extinguished: "Shame upon the continued existence of a proud man broken by enemies, like a pool whose flowers have been plucked, like an elephant whose tusks have been broken, like a tree whose branches have been cut, like an ornament without gems, like a moon whose moonlight has been destroyed, like a cloud whose water is gone. Or rather, let there be continued existence of him striving for emancipation. A man who has abandoned little, desiring much, is not an object of shame.100 Enough for me of this 90 II1, Indra had killed Malin and given Lanki to Vaisravana. 100 121. The' little'is the kingdom and the'much' is emancipation.

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126 CHAPTER TWO kingdom bestowing many worthless objects. I shall adopt mendicancy, the door to the house of nirvana. Even Kumbhakarna and Bibhisana, who did injuries to me, have become my benefactors by showing such a path. Ravana was a relative 101 in the beginning; now he is a relative from his acts. For this intention of mine would not exist except for this coming here on his part." Reflecting in this way, Vaisravana abandoned weapons, et cetera completely and adopted mendicancy by himself, absorbed in the Principles. Ravana bowed to him and said to him, his hands folded respectfully: "You are my elder brother. Pardon the sin of the younger brother. Make your kingdom even in Lanka without fear, brother. We shall go elsewhere. Earth is not lacking." The noble Vaisravana, absorbed in pratima, destined for emancipation in that birth, answered nothing at all to him saying this. Realizing that Vaisravana was free from desire, he asked his forgiveness, bowed to him, and took his car Puspaka together with Lanka. He got into Puspaka, a flower on the creeper of the Laksmi of victory, and went to the peak of Mt. Sammeta to praise the statues of the Arhats. At Ravana's descent from the mountain after he had honored the statues, a forest-elephant trumpeted at the noise of the army. Then a door-keeper, named Prahasta, said to Dasanana, "He is a jewel of an elephant, Your Majesty. He deserves to be the vehicle of a god." Then Dasanana made him submissive in sport and mounted him whose tusks were large and long, whose eyes were yellow like honey, like a spire with a lofty finial,102 like a mountain with a cascade of ichor, seven cubits high, nine cubits long. He gave him the name Bhuvanalankara, imitating the splendor of Sakra mounted on the elephant Airavana. After tying the elephant to a 101 124. A cousin, as were they all. 102 133. an elephant. With play on kumbha, the finial of a spire and the boss of

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. RAVANA'S EXPEDITION OF CONQUEST 127 post, Dasasya camped in the same place for the night and at dawn presided over the assembly with his retinue. A Vidyadhara, Pavanavega, wounded, came there, announced by the door-keeper, bowed, and said: "Your Majesty, Suryarajas and Rksarajas, sons of King Kiskindhi of Patalalanka, went to Kiskindha. A fight took place between them and King Yama who put life in doubt, very terrible like another Yama. After they had fought for a long time, Suryarajas and Rksrajas were bound firmly by Yama and thrown at once into prison like thieves. He arranged dwellings in hell near Vaitaraai and made them and their followers undergo pain of cutting, piercing, et cetera. These are your hereditary servitors, Dasakandhara. Have them released. Your command is not to be transgressed. The insult is to you alone." * Ravana replied: "That is so beyond a doubt. A dependent is injured because of the weakness of the protector. I shall show the result of my vassals being bound by him secretly with evil intent and being thrown into prison." With these words he, whose strength of arm was formidable, eager for war, went with his army to the city Kiskindha ruled by the Dikpala Yama. Dasakandhara saw there seven hells cruel with drinking of tin, beating with rocks, cutting with axes, et cetera. Dasanana, angered, saw his own vassals being tortured and he terrified the Paramadharmikas 108 there, like Garuda terrifying snakes. He had his own vassals released and also others in the place. For whom is the coming of the great not a means of removing trouble quickly? The guards of the hells went at once and reported the release of the heli-dwellers to Yama, with groans and with arms raised. Red-eyed from anger, Vama left the city at once to fight, stage-manager of the play of battle, like 108 147. See I, n. 58.

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128 CHAPTER TWO another Yama. Soldiers fought with soldiers, generals with generals, but Yama, angry, fought with Dasamauli, angry. After they had sent arrow against arrow for a long time, Yama attacked quickly, raising his cruel staff, like a rogueelephant his trunk. Dasagriva broke it into pieces with a sharp-edged arrow, like a piece of a lotus-stalk, esteeming his enemies as eunuchs. Again Yama covered Ravana with arrows and Ravana checked them, like greed all the virtues. Then Dasanana, raining many arrows simultaneously, weakened Yama, like old age causing loss of strength. Then Yama escaped from the fight, and went in haste to Indra the Vidyadhara-lord, chief of Rathanupura. Vama bowed to Sakra and said, his hands folded submissively: "The handful of water 104 has been given by me now to the rank of Yama, lord. Neither angry nor pleased, I shall not hold the position of Yama. For Dasagriva has risen. Now he is Yama even of Yama. He put to flight the guards in hell and released the hell-inhabitants; and I have escaped alive from battle only by a wealth of heroism. After he had conquered Vaisravana in battle, Lanka was seized and his car Puspaka; and Surasundara was defeated." Then Sakra, angered, wished to fight and was restrained by the hereditary ministers by various means, as they feared a battle with the powerful Ravana. Then Indra gave the city Surasangita to Yama and he, himself, remained as usual in Rathanupura, amusing himself. Now, Dasasya gave the city Kiskindha to Adityarajas and the city Rksapura to Rksarajas. He himself went to Lanka, his power adequate for anything, praised like a deity by relatives and citizens. Dasasya ruled his grandfather's great kingdom, established in Lanka like Indra in Amaravati. Now, a son was borne to Adityarajas, the king of the Kapis, by his chief-queen Indumalini, named Valin, 104 157. 9B That is, funeral rites have been performed, as it were.

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RAVANA'S EXPEDITION OF CONQUEST 129 powerful. Valin, abundantly endowed with strength of arm, constantly circumambulating Jambudvipa bounded by the ocean, paid homage to all the shrines. There was another son of Adityarajas, Sugriva, and a younger daughter, Suprabha. Rksarajas had two sons by his wife Harikanta, famous throughout the world, Nala and Nila. King Adityarajas gave his kingdom to Valin, powerful, became a mendicant, and reached emancipation, after practicing penance. Valin made Sugriva heir-apparent, who possessed right-belief, knew the law, was compassionate, powerful, like himself. One day, Dasagriya went to Mt. Meru, riding an elephant, accompanied by his wives, to pay homage to the shrines. Just then a Khecara, Khara, the son of Meghaprabha, saw Candranakha and kidnaped her, having fallen in love with her and she with him. He went to Patalalanka, expelled King Candrodara, 106 the son of Adityarajas, and took it himself. When he heard of the kidnaping of Candranakha, Dasakandhara went at once from Meru to Lanka and was very angry. Dasanana started out to kill the Khecara, Khara, like an angry lion to hunt an elephant. Then Queen Mandodari said to Ravana: "What haste is this at the wrong time? At least, reflect a little, honored sir. The maiden must certainly be given to some one. If she herself chooses a husband, agreeable and well-born, that is a good thing. The elder brother of Dusana is a suitable husband for Candranakha. He will be a faultless vassal of yours, powerful. Send distinguished men and marry her to him. Give Patalalanka to him and grant your favor." His younger brother also said the same thing and, after suitable deliberation, he married her to him, having despatched Maya and Marica.106 Then he (Khara) enjoyed 106 174. This is the first mention of Candrodara. The sons of Adityarajas were Valin and Sugriva, mentioned just above. 106 181. This is the first mention of Marica.

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130 CHAPTER TWO pleasures freely in Patalalauka with Candrapakha, executing Ravana's command. Candrodara, who had been expelled by Khara at that time, died in course of time. His wife, Anuradha, who was with child, escaped into a forest... In the forest she bore a son, like a lioness bearing a lion, powerful, named Viradha, the vessel of virtues, prudent conduct, et cetera. Grown up, a traveler across the ocean of all the arts, he wandered over the earth with unstumbling progress, long-armed. Now, because of his fondness for stories in his council, Ravana heard that Valin, the king of the Vanaras, was very brilliant and powerful. Ravana could not endure another's brilliance, like the sun, and despatched a messenger with instructions to King Valin. He went to Valin, bowed, and announced in a firm voice: "I am a messenger from Dasakantha. Hear his message, O king. Your ancestor, Srikantha, fleeing from his enemies, came for protection to my ancestor, Kirtidhavala. After protecting his brother-in-law from his enemies, afraid only of separation from him, Sri Kirtidhavala established him here in Vanaradvipa. From that time many kings in both our families have come and gone with the relation of master and servant between them. And there was King Kiskindhi, your grandfather, and Sukesa, my paternal great-grandfather. The relation between them endured just the same, and then King Suryarajas was your father. The people know how I dragged him from Vama's prison and how I installed him in the kingdom of Kiskindha, that also is well known. Now Valin, you are his son, knowing what is proper. Therefore do service to me as before because of the relation of master and servant.'" Angered but his expression unchanged, a sami tree 107 for the fire of pride, noble Valin said in a deep voice: "I know the relation of affection between the two families. Until today it was unbroken between the kings 107 196. The sami is used to kindle fire by friction with the asvattha.

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RAVANA'S EXPEDITION OF CONQUEST 131 of the Raksases and the Vanaras. Our ancestors formed a mutual friendship in prosperity and in misfortune. Affection was the cause of that, not the state of being served and giving service. We do not know anyone to be served except a god, the omniscient Arhat, a sadhu and a good guru. What is this delusion of your master? Today, thinking himself to be served and us to be servants, he has broken the hereditary thread of affection. I myself, afraid only of censure, shall do nothing to him, sprung from a friendly family, not knowing his own strength. If he shows hostility, I shall make requital; (but) I shall not be the first to cut down the tree of former affection. Your master may act according to his power. Go, fellow!" Thus dismissed by Valin, he went and told Dasamauli. Broad-shouldered Dasanana, the fire of whose anger was inflamed by that speech, went quickly to Kiskindha with his soldiers. Then putting on his armor, King Valin, resplendent with strength of arms, approached him. Verily a guest in battle is dear to the powerful. Then a battle started between the soldiers on both sides, stone against stone, tree against tree, club against club. In it chariots were broken into a hundred pieces like cakes of meal that have been dropped. Even great elephants were divided like balls of clay. Horses were broken like melons here and there; foot-soldiers were made to fall to the ground like straw-men. Seeing this destruction of life, the compassionate king of the Vanaras, a hero, came in haste and said to Dasanana: "Killing of any living thing is not suitable for persons with discernment, to say nothing of five-sensed creatures, elephants, et cetera, alas! Even if it should lead to victory over enemies, nevertheless it is not worthy of the powerful. For the powerful seek victory by their own strength alone. You are powerful and you are a (Jain) layman. Therefore stop the battle between soldiers which leads to hell for a long time because of the destruction of many lives."

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132 CHAPTER TWO Thus enlightened by him, Dasasya, knowing dharma, began to fight in person, skilled in all weapons. Whatever weapon Dasagriva hurled, the king of the Kapis destroyed it by his own weapons, like the sun the brilliance of strong fires. Ravana even discharged his magic missiles, Sarpa, Varuna, et cetera, and Valin destroyed them by his missiles, Tarksya, et cetera. Then Dasamukha, angered by the failure of his weapons and magic missiles, drew his sword Candrahasa, cruel as a great serpent. Like a mountain with one peak, like an elephant with one tusk, holding Candrahasa aloft, Dasakandhara attacked Valin. Valin seized the lord of Lanka with Candrahasa, like a tree with its branches, easily with his left hand. Setting him in the hollow of his hand like a ball, adroit, the lord of the Kapis wandered in a moment over the four oceans. Just then, having come there,108 King Valin released Dasakandhara whose neck was bent in shame and said: "No one at any time is entitled to homage from me except the Arhat, free from desire, omniscient, authoritative, to be worshipped by the three worlds. Alas for that pride, an enemy arising within the body, deluded by which you have reached this condition, eager for homage from me. Now I have freed you, recalling former benefits. Rule the realm of the world given (to you) with unbroken command. If I wished to conquer, how would this earth be yours? Can elephants live in a forest inhabited by lions? Therefore, I shall take mendicancy, the source of the sovereignty of emancipation; but let Sugriva be king in Kiskindha, subject to your command." After saying this, he installed Sugriva in his own kingdom at once and he himself took the vow at the feet of Rsi Gaganacandra. Observing many restrictions, devoted to penance, practicing pratima, meditating, free from affection, Muni Valin wandered over the world. Magic powers gradually developed in reverend Valin, like the wealth of a tree, flowers, leaves, fruit, et cetera. He went To the starting-point. 108 220.

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RAVANA'S EXPEDITION OF CONQUEST 133 to Mt. Astapada and practiced kayotsarga, his arms hanging down, like a tree to which swings have been fastened. Abandoning kayotsarga at the end of a month, he broke his fast and again and again he broke fasts in this way at its abandonment. Now Sugriva gave Sriprabha1 109 to Dasakantha, like a water-canal for the tree of former affection which was drying up. Then Sugriva, his glory brilliant as moonlight, made Valin's son, powerful Candrarasmi, heir-apparent. Dasanana, whose command was acknowledged by Sugriva, married his sister, Sriprabha, took her and went to Lanka. Ravana married by force beautiful daughters of other Vidyadhara-kings, also. Then he set out to marry Ratnavali, daughter of the Vidyadhara-lord, Nityaloka, in Nityalokapura. As he was going above Mt. Astapada, his car Puspaka stumbled suddenly, like an army of enemies against a wall. When Dasanana saw that his car's progress was hindered, like a boat with the anchor dropped, like an elephant tied, he became angry. "Who wishes to resort to Yama's face because of the stumbling of my car?" saying, he descended and looked at the top of the mountain. Beneath the car he saw Valin standing in pratima, like a new peak of the mountain that had arisen. Ravana said in anger: "Even now you are hostile to me. You observe the vow hypocritically, wishing to deceive this world. Before, by some trick you carried me around, like a vahika.110 You became a mendicant, fearing requital for that act from me, certainly. There Now, indeed, I am here and these are my arms. fore I shall requite you for your act at the proper time. 109 231. Called Suprabha, above. 110 241. Vahika is, to me, doubtful here. It is defined in the Lexs. as the name of a people of low standing. However, in 5. 5. 504 it is used clearly of litter-bearers. Possibly the tribe engaged in such occupations. It seems to me a similar meaning would suit here, 'porter." But Muni Punyavijayaji favors taking the tribal name to mean a rough, low person, something like a goonda,

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134 Just as you wandered over the oceans, carrying me with Candrahasa, so I shall lift you up with the mountain and cast you into the Lavana Ocean.' "" After saying this, Dasagriva split open the earth at the foot of Mt. Astapada and entered it, like a thunderbolt that has fallen from the sky. Dasakandhara recalled the thousand vidyas simultaneously, and lifted up the mountain, difficult to lift, with unbounded pride in his strength of arm. The great muni knew by clairvoyance that the mountain, whose Vyantara-gods were terrified by the noise, 'tadat, taditi,' with the lower world filled by the ocean moving to and fro with the sound, 'jhalat, jhaliti,' whose forest-elephants were crushed by rocks falling with a 'khadat, khaditi,' with the trees in the groves on its slopes broken down with the sound, 'kadat, kaditi,' was being raised by him (Ravana) and, pure-minded, the ocean of many rivers of labdhis, thought: "Alas! how this fool spreads far and wide sudden destruction of many lives today because of jealousy of me ! Now, having damaged the shrine of Bharatesvara, he tries to destroy the holy place, the ornament of Bharataksetra. I have given up associations and am free from interest in my own body even, devoid of love and hate, plunged in an ocean of tranquillity. Nevertheless, I shall punish him a little, without any love or hate, in order to protect the shrine and save lives." CHAPTER TWO Thus reflecting, the blessed Valin pressed lightly the top of Mt. Astapada with his toe. Dasasya's limbs became contracted at once all around like the shadow of the body at mid-day, like a tortoise out of water. His arms bent sharply, vomiting blood from his mouth, he cried out, making the earth cry. From that he became 'Ravana.' Hearing his pitiful cry, compassionate, Valin released him quickly. The act was merely for punishment, not from anger. Dasakantha came forth, bereft of dignity, repentant, approached Valin, bowed to him and spoke, his hands folded in submission:

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RAVANA'S EXPEDITION OF CONQUEST 135 : "Again and again 1, shameless, have committed crimes against you. But you, very compassionate, noble as well as powerful, have endured it. I think you abandoned the earth before, showing compassion to me, not from weakness, lord; but I did not know that before. From ignorance, lord, this strength of mine was tested by me, like an elephant struggling to overturn a mountain. Now the difference is recognized between you and me, like that of a mountain and an ant-hill, or a garuda and a vulture. Life was given by you, master, to me who had approached to the point of death. Reverence to you who had this thought for one who had injured him.". After saying this with firm devotion, and asking Valin for forgiveness, Dasanana circumambulated him three times and bowed to him. The gods rained flowers on Muni Valin, delighted with such nobility, saying, "Well done! Well done!" After bowing again to Valin, Ravana wept to the shrine made by Lord Bharata which resembled a crown on the mountain. Laying aside his weapons, Candrahasa, et cetera, he himself with the women of his household made the eightfold puja to the Arhats, Rsabha and others. Having drawn out a muscle and having wiped off the tendon, Dasanana, very impetuous, played on the lute of his arm with devotion. While Dasanana was playing the lute charmingly with gramaragas 111 and his women were singing delightfully with the seven notes, 112 Dharana, the lord of serpents, came there to pay homage to the shrine and worshipped the Arhats with a puja. Seeing Ravana singing songs devoted to the Arhats' virtues, with clever introductory verses, et cetera, accompanied by the lute, Dharana said: "This song of yours consisting of praise of the Arbats' virtues is indeed a good thing in accordance with your own character. I am pleased with it, Ravana. 111 268. See I, n. 163. 112 268. See I, p. 133 and 8. 173.

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136 CHAPTER TWO Emancipation is the chief fruit of praise of the Arhats' virtues. Nevertheless, I have a wholesome respect for you. What can I give you? Choose, sir !". Ravana said: "It is proper that you are pleased with the praises of the virtues of the god of gods (Arhat). For devotion to the Master belongs to you, Lord of Nagas. Just as your devotion to the Master is embellished by your giving something, mine would certainly be tarnished by my accepting anything." Again the Lord of Nagas said: "Ravana, showing respect to the noble, I am especially pleased with your lack of greed." Saying this, he gave Ravana the spear, Amoghavijaya (Unerring Victory), and the vidya which makes changes in appearance and went to his own abode! After paying homage to the Tirthanathas, Dasanana went to Nityalokapura, married Ratnavali, and went back to Lanka. Then Valin's brilliant omniscience developed and a great festival of omniscience was made by gods and asuras. Then in time from the destruction of the karmas that prolong existence, possessing the four infinities of the Siddhas, he went to the place from which there is no return. Now, in the city Jyotinpura on Mt. Vaitadhya there was a Vidyadhara-lord, Jvalanasikha. He had a beautiful queen, Srimati, and by her a bright-eyed daughter, Tara. One day Sahasagati, the son of Cakranka, a Vidyadharaking, saw her and was immediately wounded by love. Sahasagati asked Jvalana for her through agents and also Sugriya, king of the Vanaras (asked for her). For many seek a jewel. The father asked an astrologer: "Both of them are well-born, handsome, powerful. To which should the maiden be given?" "Sahasagati will have a short life and the king of the Kapis a long life," the astrologer said, so he gave her to Sugriva. Sahasa did not attain forgetfulness at all because of disappointment in his wish, as if touched by charcoal day by day. Two sons, strong as elephants, Angada and Jayananda, were born to Sugriva

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RAVANA'S EXPEDITION OF CONQUEST * 137 dallying with Tara. Sahasagati, in love with Tara, his mind stirred by love, reflected: "When shall I kiss the fawn-eyed girl's lotus-mouth covered with petals of her lips like a ripe bimba ? When shall I touch her full breasts with my hand ? When shall I make them small by a tight embrace? I shall take her by force or trickery !" With these reflections he recalled the vidya Semusi (wisdom) which changes the form. The son of King Cakranka went to Mt. Ksudrahimavat, stood in a cave, and began to subdue her. Ravana's conquests (293-654) Now Dasanana left Lanka, like the sun the slope of the eastern mountain, for an expedition of conquest. After conquering the Vidyadharas and the kings living within the continent, he went to Patalalanka. There he was humbly honored with gifts by Candranakha's husband, Khara, soft-spoken, like a servant. Khara, attended by fourteen thousand Vidyadharas, set out with Ravana who wished to conquer Indra. Then King Sugriva with his army followed the powerful king of the Raksases like a fire following a wind. Dasanana advanced with unstumbling gait, with heaven and earth covered with many armies, like an agitated ocean. Then Dasanana saw the river Reva flowing down from the Vindhya mountain, like a charming young woman, which had a tongue joined, as it were, by the groups of cooing maralas, adorned with hips, as it were, by the broad sandy beach, wearing curls, as it were, with the curling waves, casting glances often with the leaps of the saphara, as it were. Dasakandhara camped on the bank of the Reva with his army like a powerful elephant-leader surrounded by his herd. He took a bath in the river, put on white clothes, set the jeweled image of the Arhat on a jeweled seat, bathed it with water from the Reva and, firmly seated in concentrated meditation, began a puja with blooming lotuses. Then suddenly a

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138 CHAPTER TWO flood, like an ocean-wave, reached Dasagriva occupied with the puja. The water advanced, uprooting trees by the roots as easily as bunches of grass, above the high banks. High waves in succession crushed like oyster-shells the boats that were tied to the banks with blows against the banks in every direction. The water filled up great caves in the banks resembling caverns in Patala, like food filling gluttons. The river covered the islands completely like moonlight of the full moon the aerial cars of the circle of heavenly bodies. The flood uncovered fish by its great waves advancing, like a fast wind the shoots of trees. The foamy, muddy water came swiftly and carried away the Arhats' puja from Dasakantha as he was making it. More angered by the carrying away of the puja than by cutting off his head, Dasagriva approached with harsh speech: "Say! What enemy without cause released this water hard to restrain because of its speed to make an obstacle to the Arhats' puja ? Is some heretic-king present, or a Vidyadhara, or a demon, or a god?" Then a Vidyadhara explained to Dasamauli: "Ahead of here there is a large city Mahismati. In it there is a powerful king, Sahasransu, like another sun, served by kings by the thousand. He obstructed the water in the Reva by a dam for the sake of water-sports. What is impossible for the powerful? Now this Sahasransu is playing comfortably in the water with a thousand queens, like an elephant with cow-elephants. His body-guards to the number of a lac, fully armed, stand on the two banks, with weapons raised like those of Hari. There is an assurance, never seen before, on the part of him having unequaled strength, so they are merely for looks, or rather, as witnesses of the action. . The water-goddesses were terrified and the water* animals were put to flight by the vigorous blows in water sports of him, powerful. This water was surely rolled up because of the excessive obstruction and the overflow caused by him and a thousand women. After this high

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RAVANA'S EXPEDITION OF CONQUEST 139 water had inundated both banks quickly, it submerged your puja to the gods here, Dasanana. Look at these remains of the garlands of his wives, actually floating on the bank of the Reva. That is the first indication. This water, very turbid from the women's cosmetics made of musk, et cetera, is hard to restrain, O restrainer of heroes." : At hearing this Dasanana was inflamed very much, like a fire that has received an oblation, and said: "Listen! This puja to the gods was spoiled by that water spoiled by his own body by him wishing to die, like devadusya spoiled by collyrium. Therefore, go, soldiers of the Raksasas! Bind that wretch who thinks himself a soldier and bring him here, sirs, like fishermen a fish." Instructed emphatically to this effect, his followers, the Raksasa-soldiers, ran by the lacs, like extraordinary waves of the Reva. The Raksasas engaged in battle with Sahasraisu's soldiers standing on the banks, like elephants with elephants inside a forest. Standing in the air, bewildering very many of them by vidyas, they attacked them like clouds attacking sarabhas with hail.118 Seeing his men being attacked, his lip trembling with anger, Sahasransu reassured his wives by waving his hand like a pennant. Sahasransu left the Reva, like Airavana leaving the heavenly Sindhu, and strung his bow. Sahasransu, long-armed, put the Raksas-heroes in the air to flight with arrows, like a wind bunches of straw. When he saw that his men had been turned from the battle, Ravana himself, angered, approached Sahasransu, raining arrows. Both angry, both very strong, both determined, they fought for a long time with various weapons. Realizing that he could not be defeated by strength of arm, Ravana seized the king of Mahismati, after bewildering him like an elephant with a vidya. Praising him as very heroic, Dasagriva himself conducted him to the camp, very humble, considering himself conquered even though he had conquered. 118 331. See I, n. 302.

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140 . .. CHAPTER TWO While Dasanana was seated in his council, delighted, a flying ascetic, named Satabahu, arrived. Dasasya left his lion-throne, took off his jeweled slippers, and stood to receive him, like a peacock a cloud. Ravana fell at his feet, touching the ground with five parts of the body, considering him equal to a ganadhara of the Arhats. After seating the muni on the seat offered by himself, Dasagriva bowed to him and sat down on the ground. Like confidence embodied, a brother to reassurance of all the world, he gave him the blessing, 'Dharmalabha, '114, the mother of good fortune. The best of munis, questioned by Ravana with folded hands about the reason for his coming, replied with the harmless speech: "I am Satabahu. I was king of Mahismati. I am afraid of this living in worldly existence, like a tiger afraid of fire. I bestowed my kingdom on my son, Sahasrakirana, and resorted to the vow which resembles a chariot on the road to emancipation." When this was half-spoken, Dasagriva said, his head bowed: "Is he your reverence's powerful son ?" The muni said, "Yes," and Dasanana said: "I came here to the river-bank in course of an expedition of conquest. Camp was made on that bank and, as I had made worship of the Jinas with blooming lotuses, I became absorbed in that, my mind concentrated on one object. When the puja was submerged by water which he caused to overflow, impure from his bathing, I did this in anger. I think he, noble, did that in ignorance. Why would your son show any disrespect at all to the Arhats?" Saying this, Dasanana bowed and brought Sahasransu, and he bowed to his father, the muni, his face bowed in shame. Ravana said to him : "Henceforth, you are my brother. Muni Satabahu is my father as well as yours. Go, rule your own kingdom. Take additional territory, * 114 343. May you obtain dharma.'

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RAVANA'S EXPEDITION OF CONQUEST 141 also. For you are a fourth to us three,115 taking a part of (our) wealth." Sahasransu, freed and so addressed, said: "For the future I have finished with the kingdom and the body. I shall resort to the vow to which my father resorted, which destroys worldly existence. For this road of the noble leads to emancipation." Saying this, he entrusted his son to Dasasya and he in his last body took the vow at his father's feet. At the very time because of their friendship he sent word to King Anaranya that he had become a mendicant. The king of Ayodhya thought, "There was an agreement between my dear friend and me that we would take the vow at the same time." Recalling his promise to this effect he gave his kingdom to his son Dasaratha and, having the wealth of truth, took the VOW. After paying homage to the rsis, Satabahu and Sahasransu, Dasanana installed Sahasransu's son on the throne and left through the air. Story of Narada (362-514) Then Muni Narada, weak from blows with clubs, et cetera, lamenting, "This was a crime," told Ravana: "King, in Rajapura there is a king, named Marutta. He is a heretic and makes sacrifices, influenced by wicked Brahmans. I saw innocent animals, crying out, bound, being led by his Brahmans like butchers for slaughter in a sacrifice. Then I, compassionate, descended from the sky and questioned Marutta who was surrounded by Brahmans, 'Look! What is taking place?' Then Marutta said: "This is a sacrifice ordered by the Brahmans. The animals must be sacrificed here in the sacrificial ground to please the gods. This is a well-known righteous act for the sake of heaven. Therefore I shall make a sacrifice today with these animals, sir.' Then I said to him: 'The 354. Ravana and his two brothers. 115

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142 CHAPTER TWO body is the sacrificial ground; the soul is the sacrificer; penance is the fire; knowledge is said to be the ghi; karma is the fuel; anger, et cetera are considered the animals; truth is the sacrificial post; protection of all living things is the fee for the sacrifice. If a sacrifice has been made in accordance with the Vedas, with the understanding the three Vedas are the three jewels, by a different means, the attainment of emancipation results. The people who, like Raksasas, make a sacrifice by killing goats, et cetera, will remain in a terrible hell, suffering pain, for a long time after they have died. You spring from the best family; you are intelligent and wealthy. O king, turn from that crime suitable for hunters. If heaven were possible for people by the killing of living creatures, then this world of the living would be empty in a few days.' At hearing this speech of mine, the Brahmans flamed with anger like the fires of a sacrifice and started up with staves and boards in their hands. Then I was beaten by them, escaped, and reached you, like one injured by the current of a river reaching an island, Ravana. Protect the innocent animals who are being killed by these humananimals. I, on the other hand, am protected just from seeing you." Then Dasasya descended from his car with the intention of looking at that the sacrifice), and was honored by the king with water for the feet, the lion-throne, et cetera. Dasanana, angry, said to King Marutta: "Sirrah! Why is this sacrifice being made by these men facing hell? For how can dharma taught by the omniscients benefiting the three worlds to be from non-injury result from a sacrifice consisting of injury to animals? Do not make this sacrifice hostile to the two worlds. If you make it, you will dwell in my prison in this world and in hell in the next." Then King Marutta stopped the sacrifice at once. For Ravana's command, terrifying to every one, is not to be transgressed. Dasasya asked Narada, "How did these sacrifices consisting of slaughter of animals originate?" and Narada related:

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RAVANA'S EXPEDITION OF CONQUEST 143 Story of origin of animal sacrifices (383-502) "There is a city, Saktimati, famous throughout the world. It is adorned by the river Saktimati like a pleasurecompanion. When many kings had come and gone since Munisuvrata of good vows, Abhicandra, best of kings, was king in this city. Abhicandra had a son, Vasu by name, very intelligent, known for speaking the truth. Under the guru Ksirakadamba, his son Parvataka, Prince Vasu, and I--the three of us studied. One night when we were asleep on the top of the house from fatigue from study, two flying ascetics were talking to each other, as they went through the air. Ksirakadambaka heard, 'One of these will go to heaven, but the other two will go to hell.' Hearing this, Ksirakadamba was crushed and thought : 'Oh! oh! With me as a teacher, two of my pupils will go to hell. Which one of these will go to heaven and which to hell?' Wishing to know this, the teacher summoned the three of us at the same time. The guru gave each one of us a dough-cock-and said, 'Kill these where no one sees.' Vasu and Parvataka went to deserted places and destroyed the dough-cocks as well as a state of existence beneficial to themselves. I went to a very distant place outside the city, stopped in a spot without any people, looked in all directions, and thought: 'Though the order was given by the guru, "Son, you must kill this cock where no one sees," he (the cock) sees, I see, and the Khecaras see, the Lokapalas see, and the jnanins 116 see. There is no place where no one sees. "The cock certainly must not be killed," is the meaning of the guru's speech. The reverend guru, compassionate, always averse to injury, surely gave this command to test our intelligence.' With these reflections I returned without killing the cock and explained to the guru the reason for not killing the cock. The guru embraced me with pride, thinking, 116 395. This would include persons with the 3 higher kinds of knowledge. See I, pp. 201 ff. IO

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144 'He will go to heaven,' and said, 'Well done! Well done!' Vasu and Parvataka returned later and said, 'We killed the cocks where no one could see.' The guru reviled them, 'O wretches, you saw in the first place; the Khecaras, et cetera saw. Why were the cocks killed?' The idea of teaching forgotten because of that pain, the teacher thought: 'My trouble in teaching Vasu and Parvata was wasted. The teaching of the guru develops here according to the recipient. Rain-water becomes pearls or brine according to the difference in place. My son Parvataka is dear to me; Vasu is dearer than a son even. They will go to hell. So enough for me of being a householder.' From disgust with existence at these thoughts, the teacher became a mendicant then and Parvata sat at his feet, expert on occasion of exposition. As I had become expert in all the sciences by favor of the guru, I returned to my own place then. CHAPTER TWO Abhicandra, the moon of kings, took the vow at the proper time and then Vasu became king, equal to Vasudeva in splendor. He acquired a reputation through the world, 'He tells the truth,' and he spoke only the truth in order to protect his reputation. Then one day a hunter, who was deer-hunting, shot an arrow and it stumbled on the intervening slope of the Vindhya. He went to find out the reason for the arrow's stumbling on it and, touching it with his hand, found it was atmospheric crystal. He thought: 'I think I saw the deer moving somewhere else reflected in this, like the shadow of the earth reflected in the moon. Unless you touch it, this is not observed at all. Surely this is suitable to give to King Vasu.' The hunter went to the king secretly and told him about the stone. The king accepted it with delight and gave him much money. He (the king) had a base for his throne made from it in secret and had the artisans killed. For kings are subject to no one. The king of Cedi's lion-throne was set on this base and the people believed that it stood in the air from the power of IOB

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RAVANA'S EXPEDITION OF CONQUEST 145 truth: Pleased by the truth, gods attend him,' and so his strong reputation spread over the world. Kings, terrified by his reputation, submitted to him. . For reputation, whether true or false, conquers men. Dispute over meaning of aja (418-454) One day I went there and saw Parvata commenting on the Rgveda to intelligent pupils. He explained the phrase, 'Sacrifice must be made with aja(s),' as meaning with 'mesa (s).' 117 I said to him, 'Brother, what are you saying by mistake? Aja is so-called because three-year old rice does not reproduce. Why have you forgotten that it was so explained by our guru?' Thien Parvataka said, "The father did not say that. Moreover, aja(s) were said to be mesa(s) and are called the same in the lexicons.' I said : 'The determination of the meaning of words is primary and secondary. In this case the guru taught the secondary. The guru is a teacher of dharma alone; and sacred knowledge consists of dharma alone. Do not commit a sin by falsifying both, friend.' ' Parvata replied scornfully: The guru said aja(s) meant 'mesa(s).' Do you acquire dharma by transgression of the meaning of words taught by the guru? False and arrogant speech on the part of men should not exist from fear of punishment. Let us make a wager of cutting out the tongue on the confirmation of our own opinion. King Vasu, the fellow-student of us both, can be the authority.' I agreed to that, for there is no fear on the part of those speaking the truth. Secretly Parvata's mother, though occupied with household matters, said to him: 'I heard your father say, "Aja means three-year old rice." That 117 419. It is difficult to see why Hem. uses the word mesa here, which means 'ram' and only 'ram.' Aja can mean either 'goat' or 'ram.' But it usually means 'goat' and certainly in the Brahmanic sacrifices, it was a goat, chaga, and not a sheep. See Mimansadarsana with Sabara's bhasya, 6. 8. 10.

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146 you made a wager to cut out your tongue from arrogance was improper. People acting without reflection are the home of calamities.' CHAPTER TWO Parvata said, 'Just as I did such a thing, so I do not know the reason for doing it, mother.' Wounded in the heart by grief over Parvata's calamity, she went to King Vasu. What is not done for the sake of a son? Vasu said, 'Now I see Ksirakadamba, mother, when I see you. What can I do for you or what can I give you?' She said, 'Give me the boon of a son, king. For without a son what is the use to me of other money and grain, son?' Vasu said: 'Mother, Parvata must be protected and honored by me. For it is said in the sacred texts, "One must treat the son of the guru like the guru." Whose (name-) leaf has been turned up by angry Fate unseasonably? Who wishes to kill my brother? Tell me, mother. Why are you grieved?' She told the story about the interpretation of aja and her son's wager and, saying 'You have been made the authority,' she asks, 'Say that aja means "mesa" and protect your brother. For the great confer benefits just by existing, how much more by speech.' King Vasu said: 'How can I lie, mother? For truthful persons do not lie even when in danger of life. Not even any other lie can be told by the one fearing evil, to say nothing of misrepresenting the guru's words and bearing false witness.' 'Choose between your guru's son and adherence to your vow of truth,' she said angrily, and the king consented to her speech. Then Ksirakadamba's wife went away, delighted, and Parvata and I went to King Vasu's assembly. The councilors, endowed with the quality of impartiality, met in the council, hansas for (separating) the milk and water of the truth and falsehood of the disputants. The head of the council, Vasu, adorned his lion-throne on the base of the atmospheric crystal like the moon adorning the

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RAVANA'S EXPEDITION OF CONQUEST sky. Then Parvataka and I explained our respective opinions about the interpretation to the king, saying, "Tell the truth.' The Brahman-elders said: "The decision depends on you. You are their authority, an eye-witness, like the sun of the heaven and earth. The magic instruments,118 the pitcher, et cetera, act from truth, the cloud rains from truth, the gods have power from truth. This world has been founded on truth by you yourself, O king. Why do we speak to you on this subject? Speak in accordance with your vow of truthfulness.' After hearing their speech, Vasu cast aside his reputation for truthfulness and testified, "The guru explained aja as mesa.' Angered by that lie, the gods split the crystal base then and there. King Vasu fell to the ground at once, as if announcing in advance his fall into hell. Then King Vasu, destroyed by the gods who were angered by that falsehood, went to a terrible hell. Vasu's sons, Prthuvasa, Citravasu, Vasava, Sakra, Vibhavasu, Visvavasu, and the seventh, Sura, and the eighth, Mahasura, seated at their father's feet, were killed by the gods at that time from anger. The ninth son, Suvasu, fled to Nagapura and Vasu's tenth son, Brhaddhvaja went to Mathura. 147 Much ridiculed by the citizens, Parvata was banished from the city and was received by the Asura Mahakala." Story of Mahakala (455-502) Asked by Dasamukha, "Who is this Mahakala?" Narada related: "There is a city here, Caranayugala. Its king was Ayodhana and his wife's name was Diti, and they had a beautiful daughter, Sulasa. Summoned by her father to her svayamvara, all the kings came and King 118 445. When a king had to be chosen from among the people, because there was none by succession, when a suitable person was found, the elephant trumpeted, the horse neighed, the pitcher sprinkled him, the chauri fanned him, and the umbrella stood over him. Cf. Penzer's Ocean of Story, V, 175ff. and the Kathakosa, p. 4.

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148 CHAPTER TWO Sagara was first among them. At Sagara's command a woman door-keeper, named Mandodari, went to King Ayodhana's palace every day. One day Diti went into a plantain-house in the palace-garden with Sulasa' and Mandodari went also. Wishing to hear their conversation, Mandodari clung to the creepers. Diti said to Sulasa: 'Child, there is great anxiety to me in this svayamvara of yours. The choice depends on you. So listen to the whole thing from the beginning. There were two sons of Rsabha Svamin, Bharata and Bahubali, who had descendants, whose sons were Surya and Soma. My brother, Trnabindu, was born in the Soma-line; your father, King Ayodhana, was born in the Surya-line. Ayodhana's sister, Satyayasas, became the wife of King Topabindu and their son was Madhupingala. I wish you to be given to him, fair maiden, but your father wishes to give you to a husband chosen at a svayamvara. I do not know whom you will choose. This is a worry to me. You must choose my nephew among the kings.' I Sulasa agreed to her instructions and Mandodari told King Sagara what she had heard. Sagara instructed his family-priest, Visvabhuti, and he, a poet, immediately composed a treatise on the characteristics of kings. In this he wrote in such a way that Sagara became endowed with all royal characteristics and Madhupingala was devoid of them. He put the book in a box as if it were ancient and took it into the royal council one day at the king's command. At the beginning Sagara said that whoever was deficient in proper characteristics according to this book when it was read should be killed and abandoned by every one. As the priest read the book, Madhupingala became ashamed because he was lacking in proper characteristics. Madhupingala went away and Sulasa chose Sagara. The wedding took place at once and they all went to their respective homes. Madhupingala practiced foolish penance because of his humiliation and died; he became an Asura, named

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RAVANA'S EXPEDITION OF CONQUEST 149 Mahakala, lord of sixty thousand. Then he knew by clairvoyance Sagara's scheme which was the cause of his own humiliation in Sulasa's svayamvara. The Asura said, 'I will kill King Sagara and other kings also,' and, as he was looking for opportunities, he saw Parvata at the river Suktimati. Then he assumed the dress of a Brahman and said to Parvata, 'I am a friend of your father, named Sandilya, noble sir. Formerly, Ksirakadamba and I together studied with the wise teacher Gautama. Hearing that you had been injured by Narada and the people, I came. I shall make your side successful, bewildering every one by charms. * Together with Parvata the Asura bewildered the whole people by means of wicked practices to make them fall into an evil state of existence. He produced afflictions, such as diseases, bhuts, et cetera, everywhere among the people and made them free from afflictions when the opinion of Parvata had been adopted. By the instructions of Sandilya Parvata allayed illness and, as he had benefited them repeatedly, he fixed the people in his opinion. The Asura created diseases, severe and very numerous, in Sagara's city, harem, and attendants. Even Sagara turned to Parvata because of the people's confidence and he with Sandilya allayed diseases everywhere. What he taught (485-501) *Drinking wine in the Sautramani 119 is not wrong according to the rules. Illicit relations with women must be practiced in the sacrifice named 'Gosava.' 120 In the matsmedha the mother must be killed and in the pitrmedha 121 110 485. See Satapathabrahmapa, Kanda v. 5. 4 and XII. 7. ff., SBE, XLI, XLIV. 120 485. For the Gosava, see p. 157 of Caland's Das Jaiminiya Brahmana in Auswahl; II. 113 of original. Also Garbe's Srautasutra of Apastamba, 22. 13. 191 486. Pitpmedha is the oblation made to the Pitts and is described in the Satapathabrahmana XIII. 8. I. ff. (SBE, XLIV). But

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150 CHAPTER TWO the father must be killed at the sacrificial-ground; and there is no sin in it. After making a fire on the back of a tortoise, one should satisfy (the fire) with an oblation, after saying, "Hail to Juhvaka," zealously. When a tortoise can not be found, then a Brahman should throw the oblation, having lighted a blazing fire on the head, resembling a tortoise, of a pure Brahman, bald, of a tawny color, motionless, immersed in pure water up to his mouth.122 ... Everything is one and the same god: what has been; what will be; who is lord of immortality; what grows by food. 128 Since there is one god, who perishes here? Hence, kill as many animals as you like in the sacrifice. Eating of their flesh must be done in the sacrificial rites by the one sacrificing repeatedly. For an act committed at the direction of the gods is pure.' By him advising in this way Sagara was converted to his doctrine and had animal-sacrifices made in Kuruksetra, et cetera in the sacrificial-ground. Having begun, he made the sacrifices at the coronations of kings, et cetera, and the Asura showed those killed in sacrifice occupying heavenly palaces. Then the people converted to Parvata's opinions, trusting him, fearlessly made sacrifices consisting of injury to animals. I saw that and said to a Vidyadhara named Divakara, 'All the animals at the sacrifice must be taken away by you.' He agreed with me; (but) when he took the animals in the sacrifice, a base god, a Parama it is a description of funeral rites and does not involve the slaying of a father or mother. I have not been able to find an explanation of this statement. See Appendix I. 122 487. The sacrifice of a tortoise appears in the building of the firealtar, but it does not correspond with this. See Sata. Br. 7. 5. 1. (SBE, XLI). The rest of the rite here corresponds very closely with Taitt. Br. 3. 9. 15. But that concerns the asvamedha and a tortoise has nothing to do with it. I can not locate any rite to which Hemacandra's description applies. See Appendix I. 128 490. This is Rgveda 10. 90. 2.

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RAVANA'S EXPEDITION OF CONQUEST 151 dharmika, knew it. Mahakala set up a statue of Rsabha to destroy his vidya and the Khecara stopped (rescuing the animals). Then I went elsewhere silently, my scheme having been destroyed; and he encouraged Sagara in the sacrifices by deceit. He sacrificed Sagara with Sulasa in the sacrificial fire and, his purpose accomplished, Mahakala went to his own abode. Thus sacrifices consisting of injury to animals were made by the Brahmans through Parvata, a mountain of wickedness. They must be stopped by you." Dasanana consented to that, bowed humbly to Narada, asked his forgiveness because of Marutta and dismissed him. Narada's birth (503-514) Marutta bowed to Ravana and said, "Who is this ocean of compassion who stopped us from that sin through you, master? " Ravana replied: "There was a Brahman, Brahmaruci, who was an ascetic. His wife, Kurmi, became pregnant. One day some monks came there and one of them said: 'It was, indeed, well done, that living in a house was abandoned from fear of worldly existence. How, pray, does living in a forest differ from living in a house, if you have relations with your wife again, your mind injured by sense-objects?' Hearing that, Brahmaruci accepted the teaching of the Jinas and became a mendicant at once and Kurmi became a laywoman next. Devoid of false belief, living there in the hermitage, she bore a son who was exempt from crying, et cetera, named Narada. When she had gone somewhere else (one day), the Jrmbhaka gods kidnaped him. Because of sorrow for the boy, she became a mendicant under Indumala. The gods took care of him and taught him the sciences; and in course of time gave him the vidya 'going through the air.' Observing the lesser vows, he reached charming youth. As he always wore the topknot, he was neither householder nor ascetic.

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152 CHAPTER TWO Eager to watch quarrels, interested in singing and dancing, he was always very devoted to bad conduct and talkativeness about love. The creator of peace and dissension between heroes and lovers, with an umbrella under his arm and his mat in his hand, elevated on shoes, because he had been reared by the gods Narada became known on earth as a god-rsi, a celibate in general 124 and doing as he pleased." Conquest of Mathura (515-550) When the Lord of Lanka had told this, Marutta asked his forgiveness for the sin arising from the sacrifice which was made because of his own ignorance. Then King Marutta gave his daughter, Kanakaprabha, to Dasasya, and Dasasya married her. Destroyer of Marutta's sacrifice, strong like the wind, he went then to the city Mathura, very powerful. Its king, Harivahana, came to Dasagriva with his son Madhu, who had a spear, like Isana. Dasakandhara, delighted, talked with him who was standing near with devotion and asked him, "Where did your son get this spear for a weapon?" Madhu, instructed by his father by a gesture of his eye-brow, replied gently: "This was given to me by the Indra Camara, my friend in a former birth. Camara said: 'In the continent Dhatakikhanda in Airavataksetra in the large city Satadvara there were a prince, Sumitra, and a boy of good family, Prabhaya. They were friends like Vasanta and Madana. In childhood they learned the arts under one teacher and they played together as inseparable as the two Asvins. When they had grown up, Sumitra became king in that city and he made Prabhava very magnificent like himself. One day the king's horse ran away with him and went to a large forest; and the king married the daughter of the head of a village in it. The king returned to his 124 514. I.e., he was a celibate, but did not observe all the details of the strict celibacy of monks.

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RAVANA'S EXPEDITION OF CONQUEST. 153 own city with her and she, young and beautiful, was seen by Prabhava. Tormented by love at first sight of her, he became thinner day by day like the moon in the dark fortnight. The king, realizing that he who was not susceptible to charms and spells had become very thin, said, "What is troubling you? Tell me fully, friend." Prabhava replied, "This can not be spoken which even in my mind amounts to a family disgrace." Questioned persistently by the king, the well-born youth said, "Love for Vanamala is the cause of my bodily weakness." The king said, "For your sake, I would abandon even a kingdom, to say nothing of a mere woman. Take her this very day." With these words he dismissed him and sent her after him, like a messenger, to his house at nightfall. She said: "The king has given me, a life-giving herb, to you, suffering. Therefore, command me. The husband's command is very powerful for me. For your sake my husband would give up his life, to say nothing of a slave like me. Why do you seem indifferent?". Prabhava said, "Alas! alas for me shameless! He indeed is noble whose friendship for me is such a kind. Even life is given for another, but not a wife. So an evil thing has been done today by him for my sake. There is nothing unaskable, like the improper speech of slanderers, for people like me; and nothing ungivable for people like him, like wishing-trees. By all means, go. You are "(like) a mother. Henceforth do not look at this person (me) nor speak to such a heap of evil even at your husband's command." The king had come there secretly and had heard his speech, and was greatly delighted at seeing his friend's virtue. After bowing to Vanamala and dismissing her, Prabhava took a cruel sword and started to cut off his own head. Sumitra showed himself and took the sword from his hand, saying, "Do not do anything rash." Prabhava, his head bowed from shame, as if wishing to enter the earth,

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154 was restored to his natural state by Sumitra some way or other. They ruled for a long time, devoted friends as before. Sumitra became a mendicant, died, and became the god Isana. Then he fell and became you, the son of Harivahana, king of Mathura, named Madhu, strongarmed, son of Madhavi. Prabhava wandered through births for a long time and became the son of Visvavasu and Jyotirmati, named Srikumara. He practiced penance with a nidana, died in the course of time, and became I, the Indra Camara, your friend of a former birth.' After relating this, he gave me this trident, which goes up to two thousand yojanas and returns, after doing its work." After hearing this, Dasagriva gave his daughter, Manorama, to Prince Madhu, conspicuous in devotion and power. Then Dasakandhara went to worship the shrines in Pandaka on Svarnadri eighteen years from the day he left Lanka. Dasakantha paid homage to the shrines ardently with concerts, pujas, and festivals held with great magnificence. CHAPTER TWO Taking of Durlangha (551-577) At Dasagriva's command Kumbhakarna and others went to capture Indra's Dikpala, Nalakubara, in the city Durlangha. By means of the vidya Asali Nalakubara made a wall of fire, which was a hundred yojanas high, in his city. And on it he made machines made of fire alone making a fire in the sky, as it were, with masses of flames. Nalakubara stood near the wall, surrounded by soldiers, blazing with anger like a Vahnikumara. Kumbhakarna and the others approached and were not able even to look at him, like men aroused from sleep looking at the midday sun of summer. "This city Durlangha is hard to cross," they declared to Dasasya, after they had retreated, their eagerness destroyed, with difficulty. Dasasya himself went there and saw the wall such as it was.

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RAVANA'S EXPEDITION OF CONQUEST 155 Not seeing any means of capturing it, he considered for a long time with his friends. Then Nalakubara's wife, Uparambha, fell in love with Dasasya and sent a woman-messenger who said to him: "Uparambha, like the Sri of victory embodied, wishes to dally with you. Her mind has been carried away by your virtues. Only in body does she remain there. She will make the vidya Asali, the guardian of the wall, as well as herself, submissive to you, honored sir. By it you will capture the city and Nalakubara and the divine cakra, Sudarsana, will fall to you here." Bibhisana, at whom Dasasya looked laughingly, said, "Very well," and dismissed the woman-messenger. Dasagriva said to Bibhisana angrily: "Look here! What is this you have done which is derogatory to the family? No one in our family has given his heart to another man's wife, foolish man, nor his back to the enemy. in battle. This new stain on the family has been made by you just by speech. O Bibhisana, what was your idea in saying this?" Bibhisana said, "Be calm, powerful elder brother. Mere speech is not sufficient for family-disgrace to pureminded men. Let her come and give you the vidya. Let the enemy become submissive. Do not possess her. You should dismiss her with an appropriate speech." While Dasanana gave approval to Bibhisana's speech, Uparambha came, eager for his embraces. She gave him the vidya asalika, which had been made into a wall in the city by her husband, and unerring weapons in charge of Vyantaras. Dasasya destroyed the wall of fire by means of the vidya and entered Durlangha with his army and transport. Then Nalakubara armed himself for battle and rose up and was seized by Bibhisana like a leatherbag by an elephant. There Ravana came into possession of the cakra named Sudarsana, invincible even to gods and demons, irresistible to Sakra's kinsman.125 125 572. I think this must refer to Nalakubara himself, who was Indra's Dikpala. He must be the Sakra meant here.

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156 . CHAPTER TWO Dasasya gave the city to him when he had submitted. Just as the rich are not greedy for money, neither are the powerful greedy for victory. Then Dasasya said to Uparambha in a manner suitable for their families: "Fair lady, honor your husband who has shown respect to me. You are now in the place of a guru to me because of giving me the vidya. I look upon other married women as sisters and mothers. You are the daughter of Kamadhvaja and Sundari. Do not let any stain come from you, inimical to both families." Talking to her in this way, he returned her to King Nalakubara, uninjured like a woman who had come to her father's house because she was angry. Defeat of Indra (578-633) The elder brother of Kumbhakarna, worshipped by King Nalakubara, set out with his army for Rathanupura. When he heard that Ravana was coming, wise Sahasrara said to his son Indra affectionately because of affection for his son: "Son, our family has reached the highest position through you, who are very powerful, being born in it, and has taken away prosperity from other families. This has been done by you by power alone. Now you must give attention to principles of policy. Power alone sometimes leads to calamity. Sarabhas, et cetera perish from power alone. The earth produces stronger than the strong. Do not be conceited at the thought, 'I am stronger than all.' Now a hero has appeared, the thief of all heroism, a sun in splendor, the restrainer of Sahasransu by whom Kailasa was easily uprooted, the destroyer of Marutta's sacrifice, he whose mind was unshaken by the Lord of Jambudvipa, the Indra of the Yaksas, who has the trustworthy spear Amogha from Dharanendra, whose mind was delighted by song with the lute of his arm in the presence of the

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RAVANA'S EXPEDITION OF CONQUEST 157 Arhat, powerful from the three regal powers,126 haughty from two brothers like himself, like his arms, Ravana, Lord of Lanka, sun of the family of Sukesa. He crushed Yama and your vassal, Vaisravana, with ease and he made a vassal of the king of the Vanaras, Sugriva, the brother of Valin. The younger brother 187 of him who had entered the city Durlangha with its wall of fire hard to cross bound and captured Nalakubara. Now he is approaching you, violent as the fire at the end of the world. He must be calmed by the rain of nectar of humility, not otherwise. Offer him your beautiful daughter, Rupavati. So you will have the best alliance because of the cotinection." . When he had heard this speech of his father, he said angrily: "How can one's own daughter be given to him, an enemy? Besides, the hostility with him is not recent, but inherited. Remember that my father Vijayasinha 128 was killed earlier by his adherents. What I did to his paternal grandfather, Malin,120 I shall do to him. Let the wretch come! Do not be timid from affection. Depend on your natural fortitude. Do you not know your son's strength which you have always seen?" As he was saying this, Dasakandhara, irresistible, came and surrounded his city, Rathanupura, with an army. First, Dasasya, whose strength was celebrated, sent a messenger, who approached Indra and said to him confidently: "Whatever kings are here who are proud of their vidyas and strength of arm, Dasakandhara must be worshipped by them coming with gifts, et cetera. Through Dasakantha's forgetfulness and because of your simplicity, so long a time as this has passed. Now it is time for 126 586. See II, n. 117. 187 589. Bibhisana. 128 593. Really his uncle. 189 594. His great-uncle.

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158 CHAPTER TWO devotion to him from you. Show devotion to him or show your power now. If you are lacking in devotion and power, in that case you will perish." Indra said: "Ravana has been worshipped by wretched kings, so he is crazed (with pride). Even crazed, he asks for a puja. Just as the time for Ravana's happiness has passed, so the time, having the form of death, is present now for him. Go and show me your master's devotion or power. If he is deficient in devotion and power, he will perish in that case." When Ravana had been so informed by the messenger, he, harsh from anger, very impetuous, armed himself and all the soldiers. Indra armed himself quickly and leftRathanupura. For Heroes can not endure a lot of conceit in other heroes. Vassals with vassals, soldiers with soldiers, generals with generals of the two armies fought together. There was a conflict between the two armies raining weapons, like Puskaravarta clouds at the end of the world. Saying, "What is the use of these wretched soldiers being killed like flies?" Ravana himself mounted the best of elephants, Bhuvanalankara, his bow strung for battle, and attacked Indra seated on Airavana. Indra's and Ravana's elephants met, weaving magic snares over each other's faces, as it were, by coilings of their trunks. The two elephants, having great endurance, struck tusk against tusk, making sparks fly as if from rubbing a firestick. . A row of golden circlets fell to the ground at once from their tusks from their blows against each other as if from the arms of women separated from their husbands. Streams of blood flowed from their heads crushed by the blows with their tusks, like streams of ichor from their cheeks. Now with darts, now with arrows, now with hammers Ravana and Indra fought like the two unequaled elephants. Very powerful, they ground missiles to pieces with missiles mutually. One was not inferior to the other, like the east and west ocean. The two of them, who had been initiated in the ceremony of battle, fought with

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RAVANA'S EXPEDITION OF CONQUEST 159 magic missiles which quickly participated in the state of oppressed and oppressor like a general rule and the exception. While the two elephants, Airavana and Bhuvanalankara, were closely joined like two pieces of fruit on one stalk, Ravana, knowing tricks, leaped from his elephant, went to Airavana, killed the mahout, and captured Indra as well as the Indra of elephants. The elephant was entirely surrounded below by the Raksas-soldiers making a loud noise from joy, like a piece of honey by bees. When Sakra (Indra) had been captured by Ravana, his army fled in all directions. When the lord has been conquered, the soldiers are surely conquered. Ravana led Indra with Airavana to his own camp and he himself became chief in the two rows (of cities). Then Dasakandhara returned to Lanka, threw Sakra into prison, like a parrot into a wooden cage. Sahasrara, with the regents of the quarters, came to Lanka, bowed to Ravana, his hands folded submissively like a footman, and said: "We are not ashamed because we were conquered by you, powerful, who lifted up Kailasa as easily as a piece of rock. You being such as you are, a petition is not a reason for shame at all. So I ask you: release Sakra and give me the alms of a son." Ravana said: "If I free Sakra, he with the regents and attendants must always do such work (as this). He must constantly keep the city Lanka everywhere as clean from grass, wood, et cetera, as the floor of a house. At every dawn he must sprinkle the city all over with divine perfumes like a cloud 180 with water, having made a waving of garments. After gathering and tying flowers himself 180 628. Celotksepam. PE interprets celotksepa as a 'rain of clothes,' and it is often so interpreted, I believe. But Hemacandra makes it plain in other passages that he does not mean a shower of clothes, but a waving of garments. See 1. 3. 300, where there is a comparison with chauris, 2. 3. 291, 3. I. 308, 3. 2. 115. One MS has the reading celaknopam, which has some appeal. II

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160 CHAPTER TWO Thm always, like a gardener, he must present them on suitable occasions of the gods, et cetera. So performing various tasks, your son may take his kingdom again and rejoice in my favor." Sahasrara said, "He will do so," and Ravana released Sakra from his prison and entertained him like his own brother. Returning to Rathanupura, Indra was exceedingly depressed. For loss of prestige to those having prestige is harder to bear than death. One day a jnanin, Nirvanasangama, stopped there and Indra went to pay him homage. "Blessed One, because of what act did I suffer this humiliation from Ravana," asked by Sakra, the muni said: Previous incarnation of Indra (635-647) "In the past there was a Vidyadhara-chief in the beautiful Arinjayapura, named Jvalanasinha. His wife was named Vegavati. They had a beautiful daughter, Ahilya, and all the Vidyadhara-lords came to her svayarvara. Anandamalin, lord of Candravartapura, came there and Taqitprabha, lord of Suryavartapura, who was you. Ignoring you, though you had come together, Ahilya chose Anandamalin of her own accord and you were humiliated. From that time you were jealous of Anandamalin, thinking, 'He married Ahilya, though I was present.' One day Anandamalin took the vow from disgust with the world and wandered with great sages, practicing severe penance. One time in the course of his wandering, he went to Mt. Rathavarta. You saw him and remembered Ahilya's svayamvara. Absorbed in meditation, he was bound and beaten many times by you, but, immovable as a mountain, he was not moved in the least from meditation. But his brother, chief of ascetics, possessing illustrious qualities, saw (your actions), and discharged a hot flash 181 at you, like a stroke of lightning at a tree. Pacified by 181 643. See I, n. 111. IIB

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RAVANA'S EXPEDITION OF CONQUEST 161 your wife, Satyasri, by assurance of devotion, he restrained the hot flash and you were not burned at that time. Because of the sin produced by the humiliation to the muni, you wandered through several births and, after acquiring pure karma, you became Indra, the son of Sahasrara. This defeat by Ravana is the result at hand of the karma arising from the abuse and beating of the muni. For the acts of every one, from Purandara to a worm, certainly bear fruit, even after a long time. Such is the condition of worldly existence." After hearing this, Indra gave his kingdom to his son, Dattavirya, and became a mendicant, practiced very severe penance, and became emancipated. One day Ravana went to Mt. Svarmaturga to pay homage to the sage Anantavirya whose omniscience had arisen. After he had paid homage, Dasakandhara sat down in the proper place and listened to a sermon, a channel of nectar to the ears. At the end of the sermon Dasasya asked the great sage, "How shall I die?" and the Blessed One replied, "The death of you, a Prativisnu, will be at the hands of a future Vasudeva because of a sin connected with another man's wife, Dasanana." He took a vow before the same muni, "I will not enjoy another man's wife against her will." After bowing to the best of munis, an ocean of the jewels of knowledge, Dasavadana went to his own city in Puspaka, equal to the moon for giving a wealth of joy to the blue night-blooming lotuses of the eyes of all the women of the city.

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CHAPTER III HANUMAT'S BIRTH AND VARUNA'S SUBJECTION Now, here on Mt. Vaitadhya in the town Adityapura there was a king, named Prahlada, and his wife, Ketumati. They had a son, Pavananjaya, victorious like the wind because of his strength and manner of moving through the air.. Story of Pavananjaya and Anjanasundari (3-278). Now in this same Bharata on Mt. Dantin near the ocean there was a Vidyadhara king, Mahendra, in the city Mahendra. By his wife Hrdayasundari he had a daughter, Anjanasundari, besides a hundred sons, Arindama, et cetera. When she was grown and her father was thinking about a husband, the ministers described young Vidyadharas by the thousand. At Mahendra's instructions the ministers had accurate pictures made on canvas of each one and brought them and showed them to him. Among these one day the minister showed Mahendra the portrait of Vidyutprabha, the son of the Vidyadhara-lord, Hiranyabha, and his wife, Sumanas, and the handsome portrait of Pavananjaya, the son of Prahlada. The king said to the minister, "These two are handsome and well-born. Which one of them is the husband for the girl?" and the minister replied: "Vidyutprabha will attain emancipation at eighteen years of age. So the astrologers have already stated clearly, master. But Prahlada's son, Pavananjaya, will have a long life. So he is a suitable husband. Give Anjana. sundari to him." Just then all the Vidyadhara-kings and their retinues went with great magnificence to Nandisvara for a festival. Prahlada saw the girl and said to Mahendra, "Please give

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HANUMAT'S BIRTH AND VARUNR'S SUBJECTION 163 your daughter, Anjanasundari, to my son." Mahendra agreed, for that was his intention in the beginning. Prahlada's request was merely a reason. They said, "The wedding must take place on the third day from this at the best of lakes, Manasa," and went to their proper places. Then Mahendra and Prahlada went to Lake Manasa joyfully with their households and built a house. Pavananjaya said to his friend, Prahasita, "You have seen Anjanasundari. Tell me what she is like." * Prahasita laughed a little and said: "I think Anjanasundari is fairer than Rambha, et cetera. Her unequaled beauty, as it is seen by the eye, can not be described by the voice even by Bshaspati." : Pavananjaya said: "The time of the wedding is far away. How can she be brought within my range of vision, friend? To those eager from love an hour becomes a day, a day becomes a month. How much more three days !" Then Prahasita replied: "Be calm. By going there at night, you will see your beloved, unobserved." Flying up, Pavananjaya left with Prahasita for the seven-storied palace presided over by Anjanasundari. Concealing themselves like spies, Pavananjaya and his friend succeeded in seeing Anjanasundari fully. "You are lucky to get Pavananjaya for a husband," her friend, Vasantatilaka, said to Anjanasundari. "Friend, who is to be praised as a husband, except the noble Vidyutprabha, who has his last body?" 188 her friend Misraka said. The first one said, "Foolish girl, do you not know anything? How can Vidyutprabha with a short life be suitable for the mistress?" The second one said, "Friend, it is you who are stupid. Even a little nectar is better than a lot of poison." Hearing this conversation of theirs, Pavananjaya thought, "This is certainly agreeable to her, as she does 182 26. This is his last birth.

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164 CHAPTER THREE not stop it." Angry at this thought, Pavananjaya drew his sword and appeared like a Raksasa who has suddenly risen from darkness. Saying angrily, "I shall cut off the heads of the two in whose hearts is Vidyutprabha," Pavananjaya started. Holding him by the arm, Prahasita said: "Do you not know that a woman, even though guilty, must not be killed, like a cow? How much more Anjanasundari entirely innocent. She did not stop the girl talking in this improper way from bashfulness." Restrained by Prahasita urgently, Pavananjaya flew up and went to his own abode and stayed awake, grieving. At dawn he said to Prahasita: "Friend, what would be the good of her for a wife? Even a servant who is indifferent is a source of trouble, to say nothing of a wife. So, come. Let us go to our own city, employing great haste. What is the good of food, even though sweet, if it does not please one?" Even as he was saying this, Pavananjaya started, but Prahasita held him and reasoned with him gently. "The transgression of one's own promise is not suitable for the great, to say nothing of a promise made by the elders who are not to be sinned against. Whether one sells for money or gives as a favor, the elders are the authority for the noble. There is no other course. Moreover, in this case there is not an atom of blame in Anjanasundari. My friend's heart is hurt by the fault of fate. If you go away because of your own wilfulness, brother, will you not put to shame the noble parents, hers and yours, who are well-known? Pavananjaya reflected at this talk of Prabasita's and remained as before, somehow or other, with a thorn in his heart, as it were. On the appointed day, Pavananjaya's and Anjanasundari's wedding-festival took place which was a moon to the night-blooming lotuses of their parents' eyes. Prahlada was honored affectionately by Mahendra and went to his own city joyfully with the bride and groom and his household.

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HANUMAT'S BIRTH AND VARUNA'S SUBJECTION 165 Prahlada gave Anjanasundari a seven-storied palace for a home like a heavenly palace placed on earth. Pavananjaya did not salute her even with words. For the proud do not forget a slur from any source at all. Without Pavananjaya, like the night without the moon, her face dark from tears, she remained a receptacle of distress. The nights seemed very long, like a year, to her tossing against both sides of the couch, again and again. Giving her undivided attention, her lotus-face resting on her knee, she spent the days only with paintings of her husband. Even when her friends talked to her often with flattery, she did not abandon silence, like a cuckoo in winter. One day, as time passed in this way, a messenger from the king of the Raksasas came to King Prahlada and said: "Now the wicked king of sea-animals (Varuna) is at intense enmity with the lord of the Raksasas, disregarding submission. Asked for homage, the wretch, a mountain of conceit, looking at his arms, said: 'Who, indeed, is this Ravana? What has he done? I am not Indra, nor Kubera, nor Nalakubara! I am not Sahasrarasmi, nor Marutta, nor Yama, nor Mt. Kailasa; but I am Varuna! If there is arrogance on the part of the wretch because of the jewels presided over by deities, 188 let him come and I shall remove his insolence accumulated for a long time.' Angered by this speech, Ravana marched to battle with an army and surrounded his city, like ocean waves a mountain on the coast. Varuna came out of the city for battle, red-eyed, surrounded by his sons, Rajiva, Pundarika, et cetera, and fought. Khara and Dusana were led away (prisoners) by the heroes, the sons of Varuna, who had fought and captured them in this great battle. Then the army of the Raksasas was destroyed completely and Varuna entered his own city, considering his purpose 188 56. See above, p. 117.

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166 CHAPTER THREE. accomplished. Ravana sent messengers to summon the Vidyadharas, one to each, and now I was sent to you." .. When Prahlada himself started to give aid to Dasasya, Pavananjaya said to him, "Stay here, father. I shall satisfy Dasagriva's wish. I am your son.' Saying this persistently, Pavananjaya obtained his father's consent, talked with the rest of the people, and started out. Anjana heard about her husband's expedition from the people's talk and, eager, came down from the top of the palace like a goddess from the zenith of the sky. Leaning against a pillar, in order to see him, she stood like a puppet, her eyes unwinking, her heart shaken by anxiety. As he went along, Pavana saw Anjana resting against the door-post, thin as a new moon, her forehead covered with disheveled hair, without any cosmetics, the vines of her arms, relaxed and feeble, resting on her hips, the blossoms of her lips gray without the red of the betel, her face washed with the water of tears, standing before him, her face upturned, her eyes devoid of collyrium. Observing her, Prahlada's son thought at once: "Oh! the shamelessness and the fearlessness of this evil-minded woman! Yet I knew her evil-mindedness before, but I married her, afraid to disobey my father's command." She fell at his feet and said, her hands folded submissively: "You have talked with every one else, but not at all with me. Nevertheless, you are asked that I should not be forgotten by you. May your paths be blessed with a quick return. "" Completely ignoring her so speaking, miserable, though with excellent conduct, Pavananjaya went to victory. Wounded by her husband's contempt and by separation from him, after she had gone into the house, she fell to the ground, like the bank of the Sindhu whose ground has been penetrated by water. Then Prahlada's son flew up like the wind, went to Lake Manasa, and stopped there at night-fall. Pavananjaya created a palace there and inhabited it. A vidya of the Vidyadharas alone is a cow

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HANUMAT'S BIRTH AND VARUNA'S SUBJECTION 167 of plenty for all supernatural powers. Occupying his couch there on the ground near the lake, he saw the cakravaki grieved by separation from her mate. Seeing her not eating even the lotus-tendrils gathered before, burned from the cold like hot water, pained by the moonlight like a mass of flames, crying pitifully, he reflected: "The cakravakis enjoy themselves with their mates all day, but are not able to endure separation from them at night. The woman who was deserted by me at the wedding, to whom I have never spoken, who was scorned, like another man's wife, by me when I went away, crushed completely by a load of sorrow like a mountain, how, alas I will she be happy at an unforeseen union with me! Shame! Shame! She, miserable, is dying from my lack of discernment. Where shall I go, evil-faced from the sin of her murder ?" He told Prahasita these thoughts. For no one, except a friend, is a suitable person for telling one's grief. Prahasita said: "It is well that you have realized this even after a long time. She is, indeed, perishing now from separation, like a blue crane. 184 She is suitable for you to console even now. After taking leave of her with friendly words, you should fly again on your own business." Urged by his friend, like his heart, agreeing with his inclination, Maruta 186 flew up and went to Anjanasundari's house. Pavananjaya stopped a little way off, just at the door, and Prahasita went ahead and entered the house. Prahasita, saw Anjanasundari there tossing on her couch like a large fish in a little water, distressed by the moonlight like a lotus by the cold, the pearls of her necklace bursting from the heat in her heart, the wreaths of hair waving from the deep sighs breathed out, with broken jeweled bracelets on her feeble and relaxed arms against the sides of the bed, being consoled repeatedly by her friend, 184 86. Proverbial as inseparable. H.P., p. 210. 186 88. Pavananjaya. . :

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168 CHAPTER THREE Vasantatilaka, her eyes vacant, her mind vague, as if she were made of wood. "Who has come here suddenly like a Vyantara ?" she said to him, relying on her courage, though terrified. "Say! Who are you who have come here? Or rather, it is enough to know that you are a strange man. Do not remain here in the house of another man's wife. Vasantatilaka, take him by the arm and put him outside. I am as pure as the moon. I can not even look at him. No one, except Pavananjaya, has authority to enter this house of mine. Why do you hesitate?" Prahasita bowed and said: "Mistress, by good fortune you have occasion to rejoice from meeting Pavananjaya who has come eagerly after a long time. I am Prahasita, his friend, like Madhava of Manmatha. I have come in advance. Know that your husband has followed." Anjana said: "Do not ridicule me who have been ridiculed by Fate indeed. This is no time for joking, Prahasita. And yet this is not your fault, but the fault of my past actions that such a well-born husband should abandon me. How can it be otherwise? Twenty-two years have passed since the wedding when I was deserted by my husband. I, wicked, am alive even yet." Then Pavananjaya, to whom the former load of her sorrow had been transferred, went inside and said, his voice choked with tears: "From the time of our marriage you, though faultless, have been burdened with faults. You have been scorned by me, wretch that I am, ignorant, thinking myself wise. You have reached such an evil condition hard to bear from my fault, my dear. Though having been driven to death, by my good fortune you have barely escaped death." Embarrassed when she had seen her husband saying this, she rose up to honor him, leaning on the rail of the couch, her face downcast. Taking hold of her with his arm encircling her, like an elephant taking a vine with

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HANUMAT'S BIRTH AND VARUNA'S SUBJECTION 169 the trunk, Pavananjaya sat down on the couch. Pavana said to her again, "You, blameless, have been troubled by me of little wit. Forgive me for that, my dear." Anjana said, "Do not say this, husband. I am your slave always. Bestowing forgiveness is not suitable for me.". Prahasita and Vasantatilaka went away. For clever people do not stay near when husband and wife are together privately. Anjana and Pavananjaya enjoyed themselves as they liked there. The night stopped at the entrance of love, like one watch. When Pavananjaya noticed that night had become day, he said: "I am going away for conquest, wife. Otherwise, the elders will know. In future, do not worry. Remain surrounded by your friends comfortably. When I have discharged my duty to Dasasya, I shall return, fair lady." She said: "That duty is certainly incumbent on you, powerful. When your duty has been performed, return quickly, if you wish me to live. Moreover, I have just taken a purifying bath. If conception should take place, in your absence slanderers would criticize me." Pavana said: "I shall return quickly, honored wife. When I have come, how will there be the slightest opportunity to criticize you? Yet take this ring with my name showing that I have been here. You can show it at the proper time." Pavananjaya gave her his ring, flew up, and went to his camp on the shore of Lake Manasa. Then he went through the air like a god to Lanka with his army and bowed to Ravana. Ravana entered Patala with his army and went to Varuna, like a newly-risen sun in brilliance. . Now, Anjanasundari conceived on that day, and her whole body became extremely fair. Her mother-in-law, Ketumati, saw her face with cheeks somewhat pale, her breasts dark and swelling, her gait extremely languid, her eyes wide and shining, and the other signs of conception apparent in her body and said contemptuously:

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CHAPTER THREE "Friend, what have you done, bringing disgrace on both families, that you are pregnant when your husband is in a foreign country, wretch! My son's fault through ignorance in his contempt for you I knew, but for so long a time I did not know that you were licentious." Abused in this way by her mother-in-law, Anjanasundari tearfully showed the ring as a token of her husband's visit. Her face bent from shame, she was reviled again by her mother-in-law: "How would there be any meeting with him who has not spoken your name? How can you deceive us by a mere ring? Licentious women know many kinds of deceit. Leave my house now, harlot! Go to your father's house. Do not stay here. This is not such a place." 170 Blaming Anjana in this way like a pitiless Raksasi, she instructed guards to take her to her father's house. They put her in a conveyance with Vasantatilaka, took her near the town Mahendra and, weeping, set her free. After bowing to her like a mother and begging forgiveness, they went away. For servants have the same conduct for the master's child as the master. Then the sun set, as if pained by her pain. For the noble can not endure seeing a calamity of the noble. She passed the night miserably, awake, her ears burst, as it were, by the terrible hootings of owls, by the calls of female jackals, by the howls of packs of wolves, by the many noises of porcupines, and by the sounds of ichneumons, like concerts of Raksasas. At dawn she got up, wretched, and went slowly from shame, like a modest woman, to the door of her father's house, unattended like a mendicant nun." 136 After the door-keeper had seen her and questioned her respectfully, he told the king her condition as described by her friend. His face dark and bowed from shame, the king thought: 'The conduct of women is as unpredictable as the results of destiny. Anjana, unchaste, has come to the house to But Vasantatilaka accompanied her. Bhiksuki would not They never went alone. 186 136. be a Jain nun.

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HANUMAT'S BIRTH AND VARUNA'S SUBJECTION the disgrace of the family. Even a speck of collyrium spoils a clean cloth." As he was reflecting thus, his son, Prasannakirti, intent on prudence, his face becoming ungracious, said to him: "She should be sent away quickly. For the family has been injured by her. Does not a wise person cut off his finger if bitten by a snake?" Then the minister, Mahotsaha, said to the king: "In case of trouble with the mother-in-law, the refuge of daughters is the protection of the father. Moreover, the mother-in-law Ketumati, cruel, would banish her, though innocent, having invented some fault. Until there is an explanation of guilt or innocence, protect her here secretly. Because she is your daughter, show compassion." The king said: "A mother-in-law is like this everywhere. But nowhere should there be such conduct of young women. Moreover, we heard in the beginning that she was disliked by Pavana. How then could her embryo originate from Pavana himself? She is certainly guilty and was properly banished by her. She must be banished from here quickly. We will not look upon her face." At the king's command the door-keeper drove away Anjana who was watched unhappily by the people lamenting and sad. Hungry, thirsty, tired, sighing, weeping, reddening the earth with blood from her feet pierced by thorns, stumbling at every step, resting at every tree, Anjana went with her friend, making the very heavens cry out. Into whatever city or village she went, she was prevented from stopping by the king's agents who had been there in advance. On her wandering, she came to a large forest, sat down at the foot of a tree in a mountainthicket, and lamented: 171 "Alas! From lack of consideration on the part of my elders, first there was punishment of me, unfortunate; afterwards consideration of the fault. Ketumati, the disgrace to the family was warded off by you, well-done! Father, you decided well from fear of the connection !

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172 The mother is the source of comfort to women in trouble. Mother, I was disregarded by you in accordance with your husband's wish. Brother, there is no fault on your part, the father being alive. Husband, you being far away, everyone is hostile to me. Certainly, I, a woman without a husband, alone, should not live. For I, alone, live as the crest-jewel of the unfortunate." CHAPTER THREE Lamenting so, Anjana was led by her friend, who informed her first, and she saw Muni Amitagati in meditation in a cave. Bowing to the flying-ascetic with reverence, they sat down on the ground in front of him and he finished his meditation. Raising his right hand, he gave the blessing 'Dharmalabha,' which is the sole water-channel to the great garden of happiness of meditation. After bowing again with devotion, Vasantatilaka told him all of Anjana's trouble from the beginning. Asked by her friend: "Who became her embryo and because of what act has she been reduced to such a wretched condition?" the muni related the following story: Previous birth of Anjana (163-185) "In Bharataksetra of this very Jambudvipa in the town Mandara there was a merchant, Priyanandin. By his wife, Jaya, he had a son, Damayanta, devoted to selfcontrol, a depository of arts, like the moon. One day as he was playing in the garden, he saw monks engaged in study and meditation and, pure-minded, listened to dharma from them. He accepted right-belief and took numerous limitations and gave a suitable irreproachable gift to the monks. Grounded in penance and self-control, he died in the course of time and became a magnificent god in the second heaven. When he fell, he became the son, Sinhacandra, of King Haricandra, lord of the city Mrganka, by Priyangulaksmi. He professed the Jain faith, died in the course of time and attained divinity. When he fell, he became the son,

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HANUMAT'S BIRTH AND VARUNA'S SUBJECTION 173 Sinhavahana, of King Sukantha and Kanakodari in the city Varuna on this same Vaitadhya. After enjoying sovereignty for a long time, he took the vows under Muni Laksmidhara in the congregation of Sri Vimala. After practicing severe penance, he died, and became a god in Lantaka. Then he fell and descended into your friend's womb. Her son will be a powerful Vidyadhara, the abode of virtues, having his last body, irreproachable. Furthermore, in the city Kanakapura there was a king, named Kanakaratha, crest-jewel of great warriors. He had two wives, Kanakodari and Laksmivati, and Laksmivati was always an ardent laywoman. She set up a statue of the Jina made of jewels in the house-shrine, had pajas made to it and worshipped it twice a day daily. Crazy from jealousy, Kanakodari took the Arhat's statue and threw it into the impurity of a trash-pile. At that time Jayasri, the head of a group of nuns, came there in her wandering, saw that, and said to her: 'Why are you doing this, honored lady? By you, throwing here the Arhat's statue, this soul (of yours) has been made the receptacle of the pains of many births.' At these words, remorsefully she took the statue, cleaned it, asked forgiveness, and set it in its proper place. From that time, possessing right belief, she observed the Jain faith, died in time, and became a goddess in the heaven Saudharma. Then she fell and became Mahendra's daughter, your friend, the result of her throwing the Arhat's statue in an improper place. In that birth you were her sister and approved of that act and experience its consequences with her. The consequences of that evil deed of hers have been experienced for the most part. Adopt the Jain religion. It has favorable results in birth after birth. Her uncle will come suddenly and take her to his house, and soon a meeting with her husband will take place." After telling this, the muni confirmed them both in the religion of the Arhats and flew up in the air like Garuda.

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174 CHAPTER THREE They saw a young lion approaching, bursting open the ground with blows with his tail, as it were, with the thickets in all directions filled with roars, terrible with the blood of elephants, his eyes blazing, his fangs like a vajrakanda,187 his teeth cruel as a saw, his mane like a flame, his nails resembling iron goads, his breast like a slab of stone. While they stood trembling, as if wishing to enter the ground, like does running away, Manicula, a Gandharva, lord of the cave, created by magic the figure of a sarabha and destroyed the lion. After destroying the sarabha and resuming his own form, he and his wife sang a hymn in praise of the Arhats' virtues for their delight. Comfortably established in a cave in the vicinity which he presided over, they set up a statue of the god Munisuvrata and worshipped it. Birth of Hanumat (194-218) One day Anjana bore a son, his feet marked with the axe, goad, and discus, like a lioness bearing a superior lion. Vasantatilaka looked after her birth-rites with fuel, water, et cetera collected joyfully by herself. Anjanasundari took her son on her lap, grieving, tearful, making the cave cry out, as it were, cried out, "What kind of birth-festival can I, wretched, devoid of merit, make for you born in this forest, noble one?" A Vidyadhara, Pratisurya, saw her crying, approached, and in a gentle voice asked her the cause of her sorrow. Then her friend, weeping, told in detail the reason for Anjana's grief from the time of the marriage up to the birth of her son, Weeping, he said at once: "I am the lord of Hanupura, son of Sundarimala, younger brother of Citrabha, brother of your mother Manasavega, child. Thank heaven! I have seen you while you are still living. Be comforted for the future." 187 188. I have been unable to find any indications of the identity of vajrakanda (a bulbous plant). The Pravac. 236 includes it in a list of underground plants, but gives no information.

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HANUMAT'S BIRTH AND VARUNA'S SUBJECTION 175 After knowing that he was her uncle, she wept more and more. Generally grief becomes renewed at the sight of a friend. After he had stopped her crying, Pratisurya asked an astrologer, who had come along, about the son's birth, et cetera. He said: "This child, possessing merit, born at a moment when auspicious planets prevailed, will certainly be a great king, and will reach emancipation in this same birth. Likewise, this lunar day is favorable, the eighth of the dark half of Caitra, the constellation is Sravana, the lord of the day (of the week) is the Sun. The Sun is in Aries, having resorted to a high house, the Moon stands in Capricorn in the middle house, Mars is in Taurus in the middle house, Mercury is in the middle house in Pisces, Jupiter is presiding over the highest house in Cancer, Venus is high in Pisces, and Saturn is in the same. All this is auspicious at the ascendency of Pisces in the division of time, named Brahman. Pratisurya put his niece with her friend and son into the best of aerial cars and started for his city. The child wished to take hold of the little bells of the high jeweled garlands hanging in the car and jumped up from his mother's lap. He fell on the top of the mountain like a thunderbolt that had fallen from the sky. The mountain was reduced to pieces from the destructiveness of his fall. At once Anjanasundari beat her breast with her hand and, screaming, made the caves scream with echoes. Pratisurya flew down rapidly, picked up his niece's child and returned him uninjured like a deposit that had been lost. Pratisurya went with them in his aerial car Manovega to the city Hanuruha, which celebrated immediately. He conducted Anjana to his own house joyfully, set her down there, and the women of the harem honored her like a household-goddess, who had come. Since he had come to the city Hanuruha as soon as he was born, the uncle gave the name Hanumat to her son. And because the mountain had been reduced to powder 12

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176 CHAPTER THREE by his fall from the car, he gave him another name also, Srisaila. Hanumat grew up, playing happily, like a young rajahansa in a bed of lotuses in Manasa. . Anjana was always sad, like one with an internal dart, at the thought, "The guilt that was laid upon me by my mother-in-law, how will it leave?". Now Pavana made peace, released Khara and Dusana from Varuna, and satisfied Ravana. Then Ravana and his followers went to Lanka; Pavana took leave of him and went to his own city. After bowing to his parents, he went to Anjana's house and saw that it was without Anjana, like the moon without moonlight. "Where is Anjana, my wife, the sight of whom is nectar-like collyrium for the eyes ?" he asked a woman who was there. She explained: "A few days after you had gone on your expedition, she was banished by Ketumati because she was pregnant. She was taken near Mahendranagara by guards and turned loose in a forest by the scoundrels, terrified like a doe." After hearing this, Pavana went to his father-in-law's town with the speed of the wind, eager for his wife, like a pigeon. Not seeing his wife, he asked a young woman, "Has my wife Anjana come here or not?" She replied, "She came here with Vasantatilaka, but she was banished by her father because of immoral behavior." Struck by those words like a thunderbolt, Pavananiaya wandered about on mountains, in forests, et cetera to search intensively for his wife. He did not find any news of her and he said in despair, like a god crushed by a curse, to his friend Prahasita: "Friend, go tell my parents that up to now I, wandering over this earth, have not seen Anjanasundari anywhere. But I shall search for her, wretched, in the forest. If I find her, very well ; if not, I shall enter the fire." So instructed, Prahasita went quickly to Adityapura and gave the message to Prahlada and Ketumati. 12B

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HANUMAT'S BIRTH AND VARUNA'S SUBJECTION 177 Ketumati, struck to the heart by hearing that as if by a stone, fell to the ground in a faint and said, after she had regained consciousness: "Has he, determined on destruction, a friend (of yours), been left alone in the forest with this cruel intention, Prahasita? Yet she, entirely innocent, was banished by me, giving orders without reflection, wicked. The consequences of imputing guilt to her innocent are realized by me right here. For even in this world the consequences of extremely strong good and evil are felt." Prahlada stopped her crying somehow or other and went with troops to search for his son as well as Anjana. He sent men to all the Vidyadhara-kings who were his friends to search for Anjana and Pavana. Looking for his son and daughter-in-law with the Vidyadharas, he himself, whose haste was apparent, went to the forest Bhutavana in his wandering. In the meantime Pavana had prepared a funeral-pyre in the forest, and had lighted it when Prahlada saw him. Pavana stood near the pyre and said: "O gods of the forest, I am the son of the Vidyadhara-king, Prahlada, and Ketumati. My wife Anjana, a virtuous wife, though without fault was mistreated by me, evil-minded, from the time of the wedding. Leaving her, I went on an expedition on my master's business. Finding out by chance that she was without fault, I flew back again. After enjoying her freely and leaving her a token, I flew back to camp without my parents' knowledge. When my wife became pregnant from my fault, she was banished by my elders fearful of guilt (on her part). Where she is now is not known. Now she, innocent in the beginning, has suffered a cruel lot from the fault of ignorance on my part alone. Shame! shame on an ignorant husband. I have wandered over the whole earth searching for her thoroly; but I, unfortunate, have not found her, like a jewel in the ocean. So now I shall sacrifice this body of mine in this fire. The fire

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178 CHAPTER THREE of separation as long as I live is unbearable to me living. If you see my wife, tell her this, 'Your husband has entered the fire because of separation from you.'' After this speech, Pavana flew up in the air to jump into the blazing fire on the funeral-pyre. After hearing that speech, Prahlada quickly took him by the arms and pressed him eagerly to his breast. "What is this obstacle to my death, the remedy for the pain of separation from my wife?" Pavananjaya said. Prahlada said tearfully : "I, your father, am the criminal, who allowed the banishment of an innocent daughter-in-law. That one thing was done in the first place by your mother without thinking. Do not do a second. Be firm. You are intelligent. Vidyadharas have been sent by me by the thousands to search for the daughter-in-law, son. Wait their arrival." At that time some of the Vidyadharas that he had sent went to Hanupura, looking for Pavana and Anjana. They described to Pratisurya and Anjana Pavana's determination to enter the fire from grief at separation from Anjana. Anjana heard that speech painful to hear and, crying, "Oh! I am killed," fell to the ground in a faint, as if she had drunk poison. Sprinkled with sandal and water, fanned with palm-leaf fans, she became conscious, got up, and cried in a pathetic voice: "Faithful wives enter the fire from grief over a husband, for life is a source of pain to them without a husband. But to wealthy husbands who enjoy thousands of women, grief for a wife is only temporary, so why enter the fire ? This has become reversed in the case of you entering the fire, while I, alas 1 live even in separation for so long a time. Now this difference between you, very noble, and me, little noble, is noticeable, like that between a sapphire and a piece of glass. This is no fault of my parents-in-law, no fault of my father. Such a fault is because of the karma of unfortunate me, no one else." Pratisurya enlightened her crying and put her with her son in his best of cars and went in search of Pavana.

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HANUMAT'S BIRTH AND VARUNA'S SUBJECTION 179 He came in his travel to that same forest, Bhutavana, and was seen at a distance by Prahasita, tearful. Prahasita told Prahlada and Pavananjaya triumphantly that he (Pratisurya) was coming immediately with Anjana. Then Pratisurya and Anjana got out of the car and bowed to Prahlada at a distance, their heads touching the ground from devotion. Prahlada embraced Pratisurya, set his grandson on his lap, and said earnestly in a loud voice: "You alone have rescued me and my family who were drowning now in the ocean of disaster. You are a relative at the head of relatives. This daughter-in-law who had become a joint of the bamboo of my family, a means for the continuance of the branches, abandoned without fault (on her part), was well-rescued by you." Pavana, delighted, the fire of grief having been extinguished, was turned away at once from the shore of disaster like the ocean. All the Vidyadhara-lords held a great festival, the moon to the ocean of joy, by the power of vidyas. Then all went joyfully to the city Hanuruha, making the sky composed of heavenly bodies, as it were, by their aerial cars. Mahendra also came there with Manasavega and Queen Ketumati and all the other relatives came. The lords of the Vidyadharas held a great festival, finer than former festivals, with mutual connections and relatives. Then taking leave of each other, all went to their respective cities. Pavana with Anjana and Hanumat stayed there. Hanumat's early career (279-303) Hanumat grew up with his father's wishes and he acquired all the arts and subdued all the vidyas. Expert in military science, with arms as long as the king of serpents, Hanumat gradually grew up, a sun in brilliance. Now Ravana, first among the impatient, broke the peace and, a mountain of firmness, set out to conquer Varuna. All the Vidyadhara-lords went, summoned by messengers, making his camp like the ridge of Vaitadhya. When

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180 CHAPTER THREE Pavana and Pratisurya started out, Hanumat, the sole mountain of self-importance, said: "Fathers, you remain here. I shall conquer the enemy. Who would fight with his arm, if a sharp weapon were at hand? I am not to be pitied because of my youth, since in the case of the members of your families, age is no standard, when the time for heroic actions has been reached." After persuading them persistently with such talk and after taking leave of them, kissed ardently on the head by them, an auspicious ceremony of departure having been made, surrounded by hundreds of great vassals, generals, and armies, he, whose strength was irresistible, went to Ravana's camp. Seeing Hanumat who had come, like victory itself, Dasakandhara set him joyfully on his lap, when he bowed. Ravana halted for battle near Varuna's city and Varuna and Varuna's hundred powerful sons went forth. Varuna's sons came and fought with Ravana and Varuna fought with the heroes, Sugriva and others. The sons of Varuna, powerful, red-eyed, worried Dasakandhara in battle, like well-bred dogs a boar. Just then Hanumat, cruel, hard to restrain from anger, came and attacked Varuna's sons, like a lion attacking elephants. Hanumat transfixed the sons of Varuna by the power of vidyas and bound them like cattle, his jaw red from anger. When Varuna had seen them, he attacked Hanumat angrily, shaking down Sugriva, et cetera, like an elephant trees on the road. As he attacked, Ravana made him stumble on the way, like a mountain blocking rivers, raining a succession of arrows. Blind with anger, Varuna fought hard with Ravana for a long time, like a bull with a bull, an elephant with an elephant. Crafty Ravana bewildered Varuna with all his strength and, flying up, bound him like Indra.188 Craft. is equal to strength * 188 297. See above, p. 159.

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HANUMAT'S BIRTH AND VARUNA'S SUBJECTION 181 always. Then the heavens having been made talkative with cries of "Victory! Victory I" Dasakandhara, broadshouldered, went to his camp. There Ravana released Varuna who had become submissive with his sons. For the anger of the great is ended by submission. Varuna gave his daughter, Satyavati, to Hanumat. For, indeed, such a son-in-law, whose worth has been seen by one's self, is hard to find. Ravana went to Lanka and, delighted, gave Candranakha's daughter, Anangakusuma, to Hanumat. Sugriva gave Padmaraga to him; Nala gave Harimalini; and others gave him their daughters to the number of a thousand. Then Hanumat, lord of the powerful, was dismissed joyfully by Dasamukha with a close embrace and he went to Hanupura. The other Vidyadharas, the king of the Vanaras and others; went with pleasure to their respective cities.

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CHAPTER IV THE BIRTH, MARRIAGE, AND RETREAT TO THE FOREST OF RAMA AND LAKSMANA. Now in the city Mithila there were a king in the Harivansa, Vasavaketu by name, and his wife, Vipula. Their son, with no less glory, became king, Janaka by name, like a father (janaka) of his subjects, famous on earth. Rama's lineage (3-110) Now since the time of the kingdom of Ksabha Svamin in the city Ayodhya there had been innumerable kings in the solar race in the Iksvaku-line, of whom some had attained emancipation and some had gone to heaven. In the expanding congregation of the twentieth Arhat, there were a king Vijaya and his wife, Himacala; and they had two sons, Vajrabahu and Purandara. Story of Kirtidhara and Sukosala (6-65) Now in the city Nagapura lived King Ibhavahana and his wifez Cudamani, and daughter, Manorama. When she had reached rising youth, Vajrabahu married her with a great festival, like the moon marrying Rohini. He took Manorama and started for his city with his wife's brother, Udayasundara, accompanying him from devotion. As he went along, he saw the great muni, Gunasagara, practicing penance on Mt. Vasanta, like the sun on the eastern mountain, powerful with the brilliance of penance, looking up like a spectator of the road to emancipation, engaged in endurance of the sun's heat. Delighted at seeing him, like a peacock at the sight of a cloud, the prince halted his mount at once and said: "Look! Some noble muni worthy to be honored has been seen by me, like a wishing-gem, because of great merit." Udayasundara said, "Prince, do you wish to

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 183 take mendicancy?" He said, "That is my thought." Udaya said again in a joke, "If that is your intention, then do not hesitate now. I will be your companion in this." The prince said, "Do not abandon this agree: ment of yours, like the ocean its shore," and he said, "Certainly not." The prince got down from his vehicle like delusion and climbed Mt. Vasanta, accompanied by Udayasundara and others. Then the son of Ibhavahana said to Vajrabahu : "Master, do not become a mendicant today. Shame on me joking. It was a joke on our part. What fault is there in its transgression ? For a joke is generally not true, like auspicious songs.189 You will be a companion even in all misfortunes. Do not destroy our families' hopes suddenly in this way. Now there is this auspicious ribbon 140 on your wrist. How can you abandon suddenly the pleasures that are the fruit of this marriage? How will Manorama, deceived by the taste of worldly happiness, live, abandoned like grass by you, lord ?" Prince Vajrabahu said to Udayasundara: "Fair fruit of the tree of human birth is a characteristic of good conduct. Even your joke became the highest good for us, just as rain-water in Svati 141 becomes pearls in pearloysters. If your sister is well-bred, she will take mendicancy; if not, good luck to her. But enough of pleasures for me. Give your approval of the vow for me and do you follow us. Surely the keeping of an agreement is the family-religion of ksatriyas." After enlightening. Udaya in this way, Vajrabahu approached the sage Gunasagara, an ocean of the jewels of virtues. Vajrabahu became a mendicant at his feet, and also Udaya, Manorama, and twenty-five princes. When King Vijaya heard that Vajrabahu had become a mendicant, he became disgusted with existence at the 189 18. Such as are sung at weddings. Cf. 1. 2.786. 140 20. The wedding-ribbon. 141 23. See I, n. 107.

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184 thought, "He, though a boy, is better than I." Then Vijaya installed his son, Purandara, in his kingdom and took the vow under Muni Nirvanamoha. Purandara put on the throne his son, Kirtidhara, borne by Prthivi, and became an ascetic under the sage, Ksemankara. Then King Kirtidhara enjoyed pleasures of the senses with his wife Sahadevi, like Purandara with Paulomi. CHAPTER FOUR One day, when he was desirous of becoming a mendicant, the ministers said to him: "Taking the vow is not suitable for you while you have no son. If you take the vow, childless, this earth will be without a lord. So wait until you have a son, master." Then in the course of time a son, Sukosala, was borne by Sahadevi to Kirtidhara who had remained a householder. Sahadevi concealed him as soon as born with the idea that "My husband will become a mendicant, if he knows that the boy has been born." The king found out about the boy even though hidden. Who is able to conceal the sun when it has risen? Then the king, expert in his own good, put Sukosala on the throne and took the vow under Suri Vijayasena. Practicing severe penance, enduring the trials, he went elsewhere in his wandering which was solitary by permission of his guru. One time, after he had fasted for a month, he came to Saketa to break his fast and wandered about in it at noon for alms. Sahadevi, who was on the roof of the palace, saw him and reflected: "When he, my husband, became a mendicant, I was bereft of a husband in the past. If my son Sukosala should become a mendicant now after seeing him, then I would have no son." After that, I would be deprived of husband and son. Therefore he, though innocent of crime, though my husband, though an ascetic, must be banished from the city because of a desire to preserve my son's government." With this thought, the queen expelled him with the other ascetics. How long would there be discernment ""

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 185 on the part of minds overcome by greed? Sukosala's nurse wept unrestrainedly, when she knew that her master observing the vow had been expelled from the city. Asked by King Sukosala, "Why do you weep?" she explained in words choked from grief: "Your father, Kirtidhara, put you on the throne, when you were a child, and became a mendicant. Today he entered this town for alms. Your mother had him expelled because she was afraid you would take the vow now at the sight of him. I am weeping because of this sorrow.' " After hearing that, Sukosala went into his father's presence, his hands folded submissively, his soul disgusted with existence, and asked him for the vow. His wife, Citramala, who was pregnant, came with the ministers and said, "Master, you ought not to abandon the kingdom without a master. The king said, "A son of yours by me, though in your womb, has been installed on the throne, noble lady. For usage is like the past." After saying this and talking with all the people, Sukosala became a mendicant under his father and practiced severe penance. Free from selfishness, free from passions, the father and son, great munis, wandered together, purifying the earth. Grieving at the separation from her son, Sahadevi, absorbed in painful meditation, died and became a tigress in a mountain-cave. Now, the two munis, Kirtidhara and Sukosala, their minds subdued, free from attachment to their own bodies, devoted to study and meditation, remained in a mountaincave to pass the four months of the rainy season, having a well cared-for appearance. When the month Kartika came, as they went to break fast, they were seen on the road by the tigress, who was like an evil messenger of Yama. The tigress ran toward them swiftly with her mouth yawning. From afar the approach of enemies and friends is the same. Even when the tigress attacked them, the two excellent Jain ascetics who were engaged in pious meditation remained in kayotsarga. The

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186 CHAPTER FOUR tigress fell like lightning on Sukosala first and knocked him to the ground by the blow of her leap from a distance. Splitting his skin repeatedly with the hooks of her nails with the sound, 'catat, catiti,' wicked, she drank his blood unsatisfied, like a deserttraveler drinking water. After tearing his flesh again and again with her fangs with the sound 'tratat, tratiti,' she devoured it like a poor woman a cucumber. Cruel, she made his bones the guests of her teeth, making the sound 'katat, katiti,' like an elephant crunching sugar-cane. Thinking, "She is an assistant in the destruction of karma," the muni did not blench, but had a coat of mail of hair erect from joy all over. While he was being eaten by the tigress, he reached pure meditation and, omniscience having arisen at that time, Muni Sukosala reached emancipation. Muni Kirtidhara, whose omniscience had arisen, in turn reached the place which is the abode of pure happiness. Story of Naghusa and Sinhika (66-85) Now Citramala, King Sukosala's wife, bore a son, Hiranyagarbha, the joy of the family. When he, who had been king from the time he was in the womb, grew up, gazelle-eyed Mrgavati became his wife. Mrgavati bore King Hiranyagarbha a son named Naghusa, like another (Naghusa) 142 in form. One day, Hiranyagarbha saw a gray hair on his head, which was like a pledge of approaching old age. Feeling disgust with existence immediately, the king installed his son Naghusa on the throne and took the vow under Muni Vimala... Sinhika was the wife of the man-lion Naghusa and he ruled his ancestral kingdom, delighting in her. One day, Naghusa went to conquer the kings in the north country and left Queen Sinhika in his own realm. Thinking, "Naghusa is not here," the kings in the south besieged 142 68, Visnu-klsna,

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 187 Ayodhya. Enemies are devoted to trickery. Then Queen Sinhika attacked them like a man, defeated and put them to flight quickly. Does a lioness not slay elephants ? After conquering the north, Naghusa returned one day and heard the news of his wife's victory. He reflected: "This action, in which boldness is displayed, difficult even for men like me, is not suitable for women belonging to noble families. Now certainly she is not a good wife. For good wives, whose husbands are their gods, do nothing except service to their husbands, to say nothing of such a thing." With this decision the king put aside Sinhika quickly, though very dear, like a broken statue. One day, a burning fever developed in Naghusa and, like an evil enemy, did not become extinct even from a hundred remedies. To show her wifely fidelity and to destroy her husband's pain, Sinhika took water and went near him. She took an oath, "If I have never looked at any other man except you, may your fever leave you." Then she sprinkled her husband with water and just then he became free from fever, as if cleansed by nectar. The gods sent a rain of flowers on Sinhika and the king esteemed her highly from that time as before. * In the course of time a son, Sodasa, was borne to King Naghusa by Queen Sinhika. One day, King Naghusa handed over the kingdom to Sodasa and took mendicancy, the one means to emancipation. Sodasa (86-105) At the time of an eight-day festival to the Arhats in King Sodasa's realm, the ministers proclaimed a cessation of slaughter as in the former realms. They said to Sodasa, "Your ancestors did not eat meat during the eight-day festival to the Arhats. You also should not eat it." Sodasa who had always been fond of eating meat said to his cook, "In future you must get meat secretly." 148 148 88. The first 'black market'?

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188 CHAPTER FOUR The cook could not find meat anywhere because of the cessation of slaughter that had been proclaimed. For the unlawful is not obtained anywhere by anyone, like a flower in the sky. "This failure to find meat at the king's command worries me. What am I to do?" thinking, the cook saw a dead boy. The cook took the flesh of the same dead boy, perfected it by various arts and gave it to Sodasa. Sodasa praised the flesh as he ate it, "Indeed, there is a very pleasing flavor to this meat," and he asked the cook, "This has an origin new to me. Tell me by all means of what sort of an animal is this the meat?" The cook said, "Human flesh,' and the king said, "In future, beginning today, give me human flesh daily, after preparing it." The cook kidnaped young children daily in the city for that purpose. For there is no fear of committing crimes at the command of kings. Finding out that the king was engaged in such cruel acts, the ministers seized him and abandoned him in a forest like a serpent that has appeared in a house. Sodasa's son, Sinharatha, was crowned king by them and Sodasa wandered over the earth, eating flesh unchecked. One day, as he wandered in the south, Sodasa saw a great sage and asked him about dharma. Knowing that he was fit to be enlightened, the muni explained to him the dharma of the Arhats which is pre-eminent in avoidance of wine and meat. When Sodasa had heard that dharma, he became frightened and became a very excellent layman, having become gentle in disposition.. Now, a certain king died childless in Mahapura and Sodasa became king there, consecrated by the five divine instruments.144 Sodasa sent a messenger to Sinharatha and the messenger said to him, "Execute Sodasa's command." The messenger was dismissed by Sinharatha, after he had abused him very much, and he went to King 144 IOI. See above, n. 118.

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 189 Sodasa and told just what had happened. Then Sodasa marched to fight Sinharatha and he to fight King Sodasa and the two fought together. After Sodasa had defeated Sinharatha, he took him by the hand, gave him the two kingdoms, and became a mendicant himself. Sinharatha's son, Brahmaratha, became king next, then Caturmukha, Hemaratha, Sataratha, Udayaprthu, Variratha, Induratha, Adityaratha, Mandhats, Virasena in turn, King Pratimanyu, King Pratibandhu, King Ravimanyu, Vasantatilaka, Kuberadatta, Kunthu, Sarabha, Dvirada in turn, then Sinhadasana, Hiranyakasipu, Punjasthala, Kakutstha, Raghu. Among these kings some reached emancipation and some heaven. Rama's parents (111-126) In Saketa there was a king, Anaranya by name, the refuge of those seeking a refuge, discharging the debts of friends. He had two sons by Queen Psthvi, one named Anantaratha and the other Dasaratha. Now Anaranya's friend, King Sahasrakirana, was defeated in battle by Ravana and took the vow from disgust with existence. From friendship for him, Anaranya settled the sovereignty on his younger son, when he was a month old, and took the vow with Anantaratha. Anaranya went to emancipation and Muni Anantaratha wandered over the earth, practicing severe penance.. Though a child, ruling, King Dasaratha attained growth in age and strength gradually. He shone, a king among kings, like the moon among stars, like the sun among planets, like Sumeru among mountains. While he was master, the people had misfortune never seen before, like a flower in the sky, arising from the circle of enemies, et cetera. Giving money, ornaments, et cetera to beggars in accordance with their wishes, he was like an eleventh wishing-tree added to the Madyangas, et cetera.146 First of the zealous, he kept always the dharma of the 345 119. See I, p. 30. .

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190 CHAPTER FOUR Arhats faultless as well as his sovereignty inherited from his family. The king married the pure daughter of King Sukosala, lord of the city Dabhrasthala, born of Amrtaprabha, Aparajita by name, endowed with beauty of form and grace, like the Sri of victory in battle. Dasaratha married in Kamalasankula the daughter of Subandhutilaka and of Queen Mitra, named Kaikeyi for a first name, with another name, Sumitra, because she was born of Mitra and was good-tempered, like the moon marrying Rohini. He married another princess, faultless, the embodiment of virtue, grace, and beauty, named Suprabha. With these the best of kings enjoyed sensuous pleasure without injuring duty and wealth-he, the crest-jewel of discernment. Plan to kill Dasaratha and Janaka (127-149) Now, while Dasakandhara was enjoying half of Bharata, present in his council, he asked an expert astrologer: "Even the immortals are immortal in name only, not in fact. Death is certainly inevitable for everyone in the ocean of worldly existence. Will my death come from natural course of time or from an enemy? Tell me that fearlessly. For the wise speak clearly." He replied, "Your death will result from a future son of Dasaratha because of a future daughter of Janaka." Bibhisana said: "Even if his speech is always true, I shall quickly make that speech of his untrue. I shall kill Janaka and Dasaratha, who have become the seed of the worthless son and daughter. May we be successful. For if their very birth is prevented by the destruction of the seed, then the astrologer's words will be false, surely." Ravana agreed and Bibhisana went to his own house. Narada, who had been present and heard that, went to Dasaratha. Dasaratha got up to greet the divine sage while he was far off, bowed to him, and seated him with honor, like a guru. Asked, "Where have you come from?" Narada said: "I have gone to Pundarikini in East Videha

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 191 to see the departure-festival of Sri Simandharanatha celebrated by gods and demons. After seeing it I went to Meru. After paying homage to the Lords of the Tirtha there, I went to Lanka. After I had bowed to Santi in Santi's temple, I went to Ravana's house. There I heard an astrologer predict the slaying of Ravana by a son of yours because of a daughter of Janaka. When Bibhisana heard that, he vowed to kill you and Janaka and he will come here soon, long-armed. After learning all that, I came here in haste from Lanka to tell you from friendship because you are a co-religionist." Narada was dismissed quickly by the king with reverence after hearing that; and he told the same thing to King Janaka. The king told the ministers and handed over the kingdom to them and went away like a yogi wishing to deceive death. The ministers put an image of Dasaratha, which had been anointed, in the palace to delude the enemies in the dark. Janaka and his ministers did likewise; and Dasaratha and Janaka wandered over the earth, unobserved. Bibhisana came in dense darkness in haste and cut off the head of the anointed statue of Dasaratha with a sword. A tumult arose in all the city and a loud sound of lamentations in the harem. The vassals and the bodyguards armed themselves and ran to the attack; the ministers with secret plans held the funeral ceremonies. Knowing that Dasaratha was dead, Bibhisana went to Lanka; but he did not kill the lord of Mithila, alone, destitute. Marriage with Kaikeyi (150-174) Maithila and Aiksvaka wandering together, united, in the same condition, friends, went to the north country. They heard of a svayamvara of Kaikeyi, the daughter of King Subhamati in the city Kautukamangala, borne by Prthvisri, sister of Dronamegha, a depository of the seventy-two arts, and they went to the pavilion. They sat down on the platform in the midst of the kings 13

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192 CHAPTER FOUR headed by Harivahana, like hansas on a lotus. Kaikeyi, a jewel among maidens, decorated with jeweled ornaments, came to the svayamvara-pavilion like Laksmi in person. Leaning on the arm of a woman door-keeper, looking at the kings in turn, like a digit of the moon looking at the constellations, she passed by many. She came in turn to Dasaratha, like the Ganga to the ocean, and stood on the same spot like a ship whose anchor has been dropped in water. At once, her body horripilated, joyfully Kaikeyi threw her groom's garland, like the tendrit of her arm, on him. The kings, Harivahana, et cetera, thinking themselves humiliated, proud, blazed with anger, like a blazing fire. "This wretch, solitary, ragged, was chosen by her. How will he protect her, miserable girl, if she is carried off by us?". Talking at length in this way angrily, they went to their camps and all put on their armor with their whole heart. King Subhamati armed himself eagerly with his fourfold army on Dasaratha's side. "Wife, you act as charioteer that I may crush the enemy," Raghava (Dasaratha), alone at that time, said to Kaikeyi. Kaikeyi took the reins and got into the chariot. For she, wise, was learned in the seventy-two arts. Carrying his bow and quiver, armored, King Dasaratha got into the chariot, esteeming his enemies like grass, though alone. Kaikeyi alone joined rapidly his chariot with the chariot of Harivahana, et cetera, each one separately just as if simultaneously. Shooting rapidly, Dasaratha destroyed their chariots one by one, his strength unbroken like another Akhandala. Thus he put to flight all the kings and married Kaikeyi like a living earth. King Dasaratha, charioteer, said to his bride, "Ask for a boon, queen. I am delighted by your charioteering." "I shall ask at the right time, master. Let my boon be kept on deposit," Kaikeyi said and the king agreed. The king went to Rajagrha with Kaikeyi like Sri, with the I3B

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 193 enemies' soldiers taken by force, accompanied by innumerable attendants. King Janaka went to his own city. For when the wise know it.is the right time, they do not delay. King Dasaratha conquered the Lord of Magadha and remained there, but did not go to Ayodhya because of fear. The king had his own harem, Aparajita and others, brought there. The kingdom of the powerful is everywhere. Sporting with the queens, the king remained there in the city for a long time. For the earth itself is gained especially for the delight of kings. Birth of Padma (Rama) and Laksmana (1775-193) Then Aparajita one day saw the elephant, lion, moon, and sun in a dream, which indicated the birth of a Bala, in the last part of the night. Then a powerful god fell from Brahmaloka and descended into her womb like a marala into a lotus-bed. Then Aparajita bore a son with all the favorable marks resembling a white lotus in color, a white lotus among men. The king rejoiced exceedingly at the sight of this lotus, the jewel of a first son, like the ocean at the sight of the full moon. The king gave gifts to beggars, like a wishing-gem. For imperishable gifts are the custom of the people, when a son is born. Then the people made a great festival themselves, for they rejoiced more than King Dasaratha. The citizens brought auspicious dishes, full dishes, together with durva, flowers, fruits, et cetera. Everywhere melodious songs were sung, everywhere piles of saffron, everywhere rows of festoons were made in the city. Then presents from kings, sent unexpectedly, came to the king from the power of his son. The king gave the name Padma to his son, a lotus abode of Padma (Laksmi), and he became known by the name Rama also. Sumitra saw an elephant, lion, sun, moon, fire, Sri, and ocean in a dream at dawn, which indicated the birth of a Visnu. Then a powerful god fell from heaven and

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194 CHAPTER FOUR descended into Queen Sumitra's womb. At the proper time Sumitra bore a jewel of son, the color of a rainy season cloud, with all the favorable marks, a friend of the world. Then the king made an especial eight-day puja accompanied by bathing (of the images) in all the shrines of the holy Arhats in the city. The king released the captive enemies imprisoned. Who does not live happily at the birth of superior men? Not only did the king bloom with his people but the goddess earth quickly expanded. The king held a bigger festival than he had at Rama's birth. Who becomes satiated with joy? The king gave him the name Narayana; he became known over the earth by another name, Laksmana. The two infants gradually reached a distinguished childhood marked by pulling their father's beard. The king looked at them, cherished by their nurses, again and again with extreme joy, as if they were other arms of his own. They passed from lap to lap of the councilors, raining nectar, as it were, on the laps of the kings by their touch. Gradually they grew up, always dressed in blue and yellow, and wandered about, shaking the earth with their footsteps. They acquired all the arts gradually, the teachers of the arts made into (mere) witnesses, like heaps of merit embodied. Very strong, they split mountains with a light blow of their fist as easily as a dish of snow. When their bows were strung on the drilling-ground, the sun trembled and remained high from fear of being hit. Considering as straw the power of enemies because of their strength of arm, they looked upon their own expertness with weapons just as a diversion. The king considered himself invincible to gods, asuras, et cetera, because of their great skill in weapons and missiles and strength of arm. Return to Ayodhya (202-203) One day, gathering resolution from the power of the princes, the king went to Ayodhya, the capital of the

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 195 Iksvakus. Dasaratha ruled the earth, shining with great brilliance at the passing of evil fate like the sun at the passing of clouds. Birth of Bharata and Satrughna (204-207) There one day Kaikeyi bore a son indicated by an auspicious dream, the ornament of Bharata, named Bharata. Suprabha also bore a son, a joy to the family, named Satrughna, possessing power of arm to kill enemies. Bharata and Satrughna, inseparable day and night from affection, looked like another Baladeva and Vasudeva. King Dasaratha looked with his four sons like Mt. Meru with its mountains in the shape of elephants' tusks.140 Previous births of Sita and Bhamandala (208-237) Now in Jambudvipa in this same Bharataksetra in the village Daru there was a Brahman, Vasubhuti. He had a son, Atibhuti, by his wife, Anukosa; and his son had a wife, Sarasa. One day she was kidnaped quickly by a trick by a Brahman, Kayana, who had become infatuated with her. What will not someone afflicted by love do! Atibhuti wandered over the earth, just like a ghoul, to search for her; and Anukosa and Vasubhuti went to look for their son and daughter-in-law. One day as they wandered about without seeing the son and daughter-inlaw, they saw a sadhu and paid homage to him with devotion. After listening to dharma, they took the vow at his side and Anukosa went to the nun Kamalasri at her guru's instructions. They died and became gods in Saudharma. For if the vow is taken for one day only, one goes to heaven, nowhere else. Then Vasubhuti fell and became King Candragati, lord of Rathanupura on Mt. Vaitadhya. Then Anukosa fell and became the Vidyadhara-lord's wife, Puspavati, a 146 207. The 4 ranges named Vaksara, have the shape of elephanttusks. K. p. 233.

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196 CHAPTER FOUR woman of noble conduct. At that time Sarasa also became a mendicant after she had seen a certain nun, died, and became a goddess in Isana. Atibhuti, grieved at the separation from Sarasa, died, wandered through births for a long time, and one time was born a young hansa. One day, as he was being devoured by a hawk, he fell near a sadhu, and the sadhu said the namaskara to him as he was dying. From the very great power of the namaskara, after death he became a god among the Kinnaras with a life-term of ten thousand years. He fell and became the son, Kundalamandita, of King Prakasasivha by his wife Pravaravali in the city Vidagdha. Devoted to pleasures, Kayana wandered through the forest of existence for a long time and became the son, Pingala, of King Cakradhvaja's chaplain, Dhumakesa by name, by his wife Svaha, in the city Cakrapura. Pingala studied under one teacher with Atisundari, King Cakradhvaja's daughter. As time passed, they became attached to each other; and Pingala seized her by a trick and went to the city Vidagdha. Lacking in any skilled knowledge, he earned his living there by selling straw, wood, et cetera. For that is suitable for a worthless person. Kundalamandita saw Atisundari there and a mutual affection arose at that time. Prince Kundalamandita kidnaped her and from fear of his father made a village in an inaccessible region and remained there. Like a crazy man from separation from Atisundari, wandering over the earth, one day Pingala saw Acarya Aryagupta. After listening to dharma from him, Pingala took the vow, but did not give up his affection for Atisundari at all. Remaining in his village, Kundalamandita always looted Dasaratha's territory by tricks, like a dog. Then at Dasaratha's orders the vassal Balacandra made a night attack, made him prisoner, and took him - before him (Dasaratha). In time Dasaratha freed Kundalamanaita. For the anger of the great is appeased when the enemy is miserable, crushed. Roaming over the earth toward

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 197 his father's realm, Kundalamandita heard dharma from Muni Municandra and became a layman. Having died just as he was seeking (his) realm, he became the son of Videha, the wife of Janaka in the great city Mithila. Sarasa became a chaplain's daughter after wandering through births, named Vegavati, became a mendicant, died, and went to Brahmaloka. When she fell, she became the daughter of Videha, a twin to the soul of Kundalamandita. At the proper time Videha bore a son and daughter at the same time. Kidnaping of Bhamandala (238-249) At that time the sage Pingala died and became a god in Saudharma. With clairvoyant knowledge he looked for his enemy Kundalamandita of a former birth, and he saw that he had become the son of Janaka. Angered because of his former hostility, he seized him as soon as he was born, and reflected: .."Shall I kill him quickly by crushing him on a stone ? And yet I experienced in many births for a long time the fruit of the evil deed which I committed in a former birth. By chance having become an ascetic, I have reached such a rank. How shall I go through endless births again by killing the child ?" After these reflections the god decorated the child with ornaments, earrings, et cetera, so he had the appearance of a falling star, and dropped him gently in the garden Nandana, as if on a cushion, in the town Rathanupura in the southern row on Vaitadhya. Candragati saw him and thought in bewilderment, "What is this?" and went to the garden Nandana as a result of the child's fall. He saw there the child adorned with divine ornaments and the Vidyadhara-lord, who had no son, took him himself and made him his son. He delivered the child to his wife Puspavati and had a proclamation made in the city, "The queen has borne a son today." The king and the townsmen

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198 held a great birth-festival and named him Bhamandala from the presence of a halo. Tended by Khecaris, he began to grow, the moon to the lotus-eyes of Puspavati and Candragati. CHAPTER FOUR Now, when her son had been kidnaped, Videha, crying pitifully, plunged her kinsmen into an ocean of despair. Janaka sent men in every direction and had a search made, but did not get news of him anywhere, even after a long time. Maithila (Janaka) gave the name of Sita to his daughter, born as a twin, with the thought, "Here is the shoot from the grain of many virtues." 'In the course of time their grief became dulled. Men's grief and joy in this worldly existence come and go. Sita grew up with a wealth of beauty and grace. She became gradually full of arts, like a digit of the moon.147 When she was grown in the course of time, lotus-eyed, she looked like a river with waves of virtue and beauty, like a daughter of the lord of rivers (ocean). "Who will be a suitable husband for her?" her father, King Janaka, pondered day and night. Examining each prince through the eyes of a spy, he debated with his ministers, but not one was satisfactory. Rama's aid to Janaka (258-287) Then Janaka's territory was attacked by many kings of the Ardhabarbaras,148 Atarangatama, et cetera, equal to demons. Unable to stop them like floods at the end of the world, the King of Mithila sent a messenger to summon Dasaratha. Aiksvaka (Dasaratha) summoned the messenger who had come in haste, seated him before him with favor, and said, noble-minded: "I think from your coming that there is unique friendship on the part of our friend, though far away, 147 254. With a play on the meaning of kalapurna, 'moon.' 148 258. I.e. half-barbarians, Mlecchas.

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 199 toward me, like that of an ocean for the moon. I hope there is prosperity to the realm, city, clan, army, his own self, and everything else of the lord of Mithila. Tell me the reason for your coming." The messenger said: "Though there are many respected friends of my lord, you alone are the heart of your friend, or the soul, long-armed one. Since you are always concerned with Janaka's good and bad fortune, now in time of distress you are recalled by him, like a family-divinity. To the south of Mt. Vaitadhya and to the north of Kailasa there are many unaryan countries with terrifying people. Among these there is a country named Ardhabarbara, like a family of barbarians, exceedingly cruel with men of cruel customs. In the city Mayuramala, the ornament of this country, there is a cruel Mleecha-king, Atarangatama. His sons by the thousands have become kings and enjoy territories also, Suka, Mankana, Kamboja, et cetera. Now, Ataranga, surrounded on all sides by them as commanders of inexhaustible complete armies, ravages Janaka's country. Hard-hearted, they destroy the shrines everywhere. For from birth the destruction of dharma is dearer to them than wealth. So rescue dharma and Janaka continually beloved. You have become their life." As soon as Dasaratha heard this, he had the war-drum beaten. For the noble do not hesitate at all in the rescue of the noble. Then Rama said to Dasaratha: "If my father goes himself to destroy the Mlecchas, what will Rama and his younger brothers do? Is it from affection for his sons, or am I considered incompetent by the father? Surely from the birth of Bharata heroic deeds have been accomplished by members of the Iksvakus. Be gracious! Stop! Command me to destroy the Mlecchas. Soon you will hear, master, the news of the victory of your son.' After obtaining his father's consent with difficulty in this way, Rama and his younger brothers, surrounded by the army, went to the city Mithila. Near the city

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200 CHAPTER FOUR Rama saw the Mleccha-soldiers like yaks, 140 leopards, tigers, and lions in a large forest. The Mlecchas, whose arms were itching for battle, with the semblance of conquerors, very powerful, began to rush at Rama quickly. At the same time Rama's army was blinded immediately by their missiles like dust blown up from the earth by great winds that have arisen. His soldiers thinking themselves conquered, his enemies thinking themselves victorious, Janaka thinking himself dead, the people thinking themselves destroyed, Rama, thinking himself ridiculed, strung his bow, twanged the bow-string, the drum to the play of battle. Like a god who has come to earth, Rama pierced them with his missiles by the crores, like a hunter shooting deer, without doing any damage to the earth. "This Janaka is a wretched creature; his army is like flies; this army that came to assist him was reduced to a miserable state in the beginning. Say, where are these arrows, covering the sky like garudas, coming from?" saying to each other, Ataranga and the other Mlecchakings, angered and astonished, raining arrows at the same time, charged against Rama. Raghava, who hit from a distance, who struck firmly, who shot quickly, destroyed the Mlecchas easily, like a sarabha destroying elephants. The Mlecchas fled here and there like crows, and Janaka, together with the people of the country, became secure. Contest for Sita (288-354) Janaka, delighted, gave his daughter Sita to Rama; so two things resulted from Rama's coming: victory and the finding of a husband. . At that time Narada heard of Janaki's beauty from the people. He went there to see her from curiosity and 149 277. Deer (the Lex, definition of camuru) do not seem very suitable in this category. According to the Abhi. 4. 360, com. the camuru has a large neck, a white mane and tail. Muni Punyavijayaji takes it as = camara, yak, which does fight.

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 201 entered the maiden's house. Sita saw Narada, tawnyhaired, tawny-eyed, with a prominent belly, carrying an umbrella, holding a staff, with a loin-cloth, emaciated, with a waving topknot, terrifying, and she, terrified, trembling, went to the interior of the house, crying, "O mother!" Then Narada was blocked by the slave-girls, women doorkeepers, et cetera, who seized him by the neck, topknot, and arms, creating a tumult. Because of their outcries royal servants came armed, like messengers of Yama, saying angrily, "Kill him!" Alarmed, Narada freed himself from them somehow or other, flew up, and went to Vaitadhya, and reflected: "I have escaped alive from the slave-girls, like a cow from tigresses. By good luck I have got to Vaitadhya which has many Vidyadhara-lords. There is here in the southern row, a young man, the son of Candragati, named Bhamandala, powerful, whose power is like Indra's. I will paint Sita on a canvas and show her to him, so he will take her away by force. I shall repay that (treatment) if this is done." Narada did just as he planned and showed Prince Bhamandala Sita's form which had never been seen before in the three worlds. At once Bhamandala was overcome by Love like a demon. He could not sleep at all, like an elephant drawn to the Vindhya. He did not eat his food and did not drink his beverages, and remained silent like a yogi engaged in meditation. Seeing him thus distracted, King Candragati said: "Does some anxiety disturb you, or have you become ill? Or has an order been disobeyed by some one, or is it something else? Tell me, son, what is the cause of your grief?" Prince Bhamandala bent his head from shame twice over. How can well-born young men tell such things to their elders? His friends told the reason of Bhamandala's distressthat he was in love with a young woman whose portrait had been brought by Narada. The best of kings had Narada brought to his house with respect quickly and

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202 CHAPTER FOUR asked of the portrait-lady, "Who is she? Whose daughter is she?" Narada said: "She is the daughter of Videha and Janaka, Sita, who was portrayed by me on canvas. I am not able to paint her as she really is in beauty, nor is anyone else. She is truly extraordinary in form. Such beauty as Sita's is not to be found among goddesses, nor among women of the Nagas, nor among the Gandharvis, to say nothing of humans. The gods are not able to create (by magic) such a form as it really is; gods and men are not able to imitate it; Prajapati is not able to make it. There is a certain extreme sweetness in her appearance and her voice; and a certain deep redness in her hands and feet and throat. Yet, just as I am not able to paint her just as she is, I am not able to describe her. I tell the exact truth about that. Deciding in my own mind, 'She is suitable for Bhamandala,' I painted her the best I could and showed the portrait, o king." "She will be your wife; do not worry," the king consoled his son and dismissed Muni Narada. Then the king instructed a Vidyadhara, Capalagati, to seize Janaka and bring him quickly. Seizing Janaka at night, unobserved, he brought him and delivered him to Candragati. The king of Rathanupura embraced Janaka like a kinsman from affection, seated him and said with friendliness: "Your daughter Sita has extraordinary qualities. My son Bhamandala is not deficient in beauty. Let the union of the two in marriage, which is suitable, take place now, and mutual friendship between us because of the connection." Janaka said, "I have given my daughter to Rama. How can I give her to another ? Maidens are given once for all." Then Candragati said: "I have brought you here and asked you to promote our friendship. I am able to kidnap her. Even if your daughter Sita has been promised to Rama, revertheless Rama will marry her (only) after he has defeated us.

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 203 Two bows, Vajravarta and Arnavavarta, always attended by a thousand Yaksas at the command of the gods, possessing unbearable brilliance, always worshipped by us in a shrine like family-divinities, were made for the future. Rama and Sarngin (Vasudeva). Take them. If Dasarathi strings one of these, then we are defeated by him. Let him marry your daughter." Having obtained Maithala's consent to this proposal, though by force, he and his son took him and the bows to Mithila. King Candragati released Janaka in the palace and he himself with his retinue camped on ground outside the city. At once Janaka told Queen Videha what had happened in the night, which was like an arrow in her heart. Videha wept: "Oh, cruel fate, having taken my son from me, you are not satisfied, but will take my daughter also. The choice of a husband is according to one's own wish among the people, not according to the wish of another. From fate this choosing of a husband at another's wish has fallen on me. If Rama does not accomplish the stringing of the bow, which has been agreed on at another's wish, and some one else does, then there will be an undesirable bridegroom." Janaka said: "Do not be afraid. I have seen Raghava's strength, O queen. The bow will be like a creeper to him." After enlightening Videha thus, Janaka worshipped the two jewels of bows at dawn and put them in the pavilion provided with a platform. Summoned by Janaka, the Vidyadhara-lords came there for Sita's svayamvara and sat down on the platform. Then, escorted by her women-friends, wearing divine ornaments, Janaki approached there like a goddess walking on earth. After making puja to the bow and setting Rama in her mind, Janaki stood there, a stream of nectar to the eyes of the people. Then at the sight of Sita's beauty which agreed with Narada's description, Bhamandala's love assumed the character of a disease.

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204 CHAPTER FOUR Then Janaka's door-keeper said: "Listen! all you kings, Vidyadharas and of earth. Janaka proclaims: 'If any one strings either one of these bows today, he may marry my daughter.'" One by one the powerful Vidyadharas and the kings approached the bow with the wish to string it. They were not able even to touch the bows surrounded by cruel serpents and very brilliant, to say nothing of taking them. Burned by sparks and flames emanating repeatedly from the bows, they withdrew and went elsewhere, their faces downcast from shame. Then Rama, the son of Dasaratha, his golden earrings dangling, with the easy gait of a lordly elephant, approached the bow. Being watched with laughter by Candragati and other kings, and with anxiety by Janaka, the elder brother of Laksmana, fearlessly touched with his hand the great bow. Vajravarta, like Vajrapani touching the thunderbolt, whose fire from the serpents became extinct at once. After placing it on an iron seat and bending it like a reed, Rama, best of bowmen, strung the bow. Drawing it back to his ear, he twanged the bow with a noise that filled the space between heaven and earth, like the drum of his own glory. Maithali herself threw the svayamvarawreath on Rama and Ramabhadra removed the bowstring from the bow. Laksmana strung the bow Arnavayarta at once at Rama's command, watched by the astonished people. Saumitra (Laksmana) twanged it, making the sky deaf from the sound, removed the bowstring, and put the bow back in its place. Eighteen Vidyadharas, alarmed and astonished, gave their daughters, wonderful as goddesses, to Saumitra. Candragati and other Vidyadhara-lords, embarrassed, accompanied by Bhamandala who was depressed, went to their respective cities. Then Dasaratha came quickly at Maithala's message and Rama's and Sita's wedding took place with a great festival. Then Janaka's brother, Kanaka, gave Bharata his daughter Bhadra borne by Suprabha. With his sons and

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 205 daughters-in-law King Dasaratha went to Ayodhya which had a festival prepared by the citizens. Episode of the bath-water (355-371) One day, King Dasaratha held a festival of great magnificence at the shrines and bathed Santi. Then the king sent the bath-water by the chamberlain to the chiefqueen first and afterwards to the other queens by slavegirls. But the slave-girls, moving with the speed of youth, delivered the bath-water to the (other) queens first and paid homage to them. But because the chamberlain moved slowly, like Sani, 160 from age, the chief-queen had not received the bath-water and reflected: "The king has shown favor to all the queens by the Jina's bath-water, but not to me, the chief-queen. Therefore, enough of life for me, unfortunate that I am! When pride has been destroyed, life is more painful than death." After these reflections, she went inside, resolved on death, and the proud lady began to hang herself with her garment. Just then the king came and saw her condition. Fearing her death, he set her on his tap and said: "Because of what disrespect have you commenced such a wicked, impulsive thing? Or have I by chance shown you any lack of respect ?" Choking with sobs, she said, "You sent the Jina's bath-water to each of all the queens, but not to me." Just as she said this, the chamberlain came, saying, "The king has sent you this bath-water of the Arhat," He sprinkled her on the head with the pure water; and was questioned by the king, "Why have you delayed in coming ?" The chamberlain said, "My old age is at fault. Look yourself, master, at me who am not able to do all tasks." Then, looking at him who was stumbling at every step as if about to die, his teeth moving like the tongue inside 160 358. Saturn in Indian astrology is represented as an old man.

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206 CHAPTER FOUR a bell, a vessel of wrinkles, the hair on his body white, his eyes covered by his eye-brows, his flesh and blood dried up, the trembling of his whole body apparent, the king thought, "While we are not yet like that, we will struggle for the fourth object of existence." With such a wish the king passed some time in worldly existence, averse to objects of the senses, absorbed in disgust with the world. Recognition of Bhamandala (372-390) One day, a muni who had four kinds of knowledge, Satyabhuti by name, came to this city and made a stop, attended by the congregation. King Dasaratha, with a retinue of his sons, et cetera, went and paid him homage and, wishing to hear a sermon, sat down. Just then King Candragati of Mt. Vaitadhya, accompanied by Bhamandala consumed with love of Sita and by Vidyadhara-kings, after worshipping the Arhats on Mt. Rathavarta, came there in the air on his way back. When he saw the muni who had stopped, he descended, paid homage to him first and sat down, wishing to hear dharma. Knowing Bhamandala's pain arising from love of Sita, after he had delivered a sermon, Satyabhuti Suri, speaking the truth, related the former births of Candragati, Puspavati, Bhamandala, and Sita, to turn them from sin. The muni related the birth as twins of Sita and Bhamandala in this birth and the kidnaping of Bhamandala just as it happened. When Prince Bhamandala heard the muni's account, memory of his (former) birth was produced and he fell to the ground in a swoon. When he had regained consciousness, Bhamandala himself told the story of his former births which had been related by Satyabhuti. Candragati and the others reached extreme desire for emancipation and Bhamandala, intelligent, bowed to Sita with the thought, "She is my sister." Sita, very noble, gave him her blessing with joy, thinking, "He is my full brother who was kidnaped as soon as he was born."

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 207 Bhamandala, well-bred and with friendship produced at once, bowed to Rama, touching the ground with his forehead. Candragati sent the best Vidyadharas and had King Janaka and Queen Videha brought there. He said to him, "This is your son Bhamandala," and told him the story of the kidnaping at birth, et cetera. Janaka rejoiced at that story like a peacock at thunder and his mother Videha exuded milk. When Bhamandala observed his parents, he bowed to them and they kissed him on the head and bathed him in tears. Then Candragati settled his kingdom on his son Bhamandala and, wearied of existence, took the vow under Muni Satyabhuti. Bhamandala bowed to Satyabhuti, Candragati, to his parents, and Anaranyaja (Dasaratha) and went to his own city. King Dasaratha bowed to the sage Satyabhuti and asked about his own former births. The muni related: Previous births of Dasaratha (392-417) "You were a merchant of noble character in Senapura and you had a daughter, Upasti, by your wife, Dipika. She became hostile to sadhus and wandered miserably through existence for a long time in births as animals, et cetera. After your soul had wandered in existence you became the son, Varuna, by his wife, Sundari, of Dhana in Candrapura. Then naturally liberal, you gave superior gifts to sadhus unceasingly with faith, and died. You became a twin in the Uttarakurus in Dhatakikhanda and after death you became a god and then you fell. In the city Puskala in the province Puskalavati you were born Nandivardhana, the son of King Nandighosa and Queen Psthvi. Nandighosa installed you, his son Nandivardhana, on the throne, was initiated by Muni Yasodhara, and went to Graiveyaka. You, Nandivardhana, guarded your layman's duties, died, became a god in Brahmaloka, and then fell.

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208 CHAPTER FOUR In East Videha in the city Sasipura, the ornament of the north row on Vaitadhya, you became the long-armed son, Suryanjaya, of the Vidyadhara-lord, Ratnamalin, by his wife Vidyullata. One day Ratnamalin went to the city Sinhapura to conquer an arrogant Vidyadhara-lord, Vajranayana. He began to burn by force the city Sinhapura together with its children and old people, its women, its cattle, and gardens. Then a god, the soul of your chaplain in a former birth, named Upamanyu, came from Sahasrara and said: Listen! Noble sir! Do not commit such a great crime. You were a king, Bhurinandana, in a former birth. Then you from discernment promised to abstain from meat and you were said by the chaplain Upamanyu to have broken the vow. One day the priest was killed by a man named Skanda, was born an elephant, and was captured by King Bhurinandana. The elephant was killed in battle and then was born the son, Arisudana, of King Bhurinandana by his wife Gandhara. The memory of former births took place, he became a mendicant, died, and became I, a god in Sahasrara. Know me. King Bhurinandana became a python in a forest, was burned by a forest-fire, and went to the second hell. He was enlightened by me who went to the hell from former affection, rose from there and became you, King Ratnamalin here. Do not burn this city, which will produce endless pain now, like the breaking of the vow to reject meat at that time.' After hearing that account, Ratnamalin desisted from battle and installed Kulanandana, Surya's son, on the throne. At that very time he took the vow with his son Suryanjana in the presence of Acarya Tilakasundara. The two died and became chief-gods in Mahasukra. Then Suryanjaya fell and became you, Dasaratha, sir. Ratnamalin fell and became Janaka. Upamanyu . fell and became Kanaka, son of Janaka. Nandighosa, who was your father in your Nandivardhana-birth, became I, Satyabhuti, having fallen from Graiveyaka." 14B

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 209 Question of the succession (418-440) : After hearing that, Anaranyaja felt a desire for emancipation and, after paying homage to him, went home to settle the realm on Rama, wishing to become a mendicant. Then the king summoned the queens, his sons, ministers, et cetera, and took leave of them properly, his speech like nectar. Bharata bowed and said: "I will undertake complete self-control with you, lord. I will not remain without you. Otherwise, I will have two misfortunes very hard to bear, master. One is separation from you and the other is satiety with worldly existence." When Kaikeyi heard that, she thought, "In the future I shall have no husband and no son," and she said, "Master, you remember the boon you gave me yourself because of my work as charioteer at the svayamvara-festival? Give it to me now, O lord who are true to your promise. For a promise of the noble is like a line engraved in stone." Then Dasaratha said, "I remember the promise. Ask whatever is in my power except interfering with the vow." : Then Kaikeyi asked, "If you yourself become a mendicant, master, give this earth to Bharata." Dasaratha plied to her, "My kingdom may be taken at once,' summoned Rama and Laksmana, and said: - "In the past I gave a boon to Kaikeyi because of my satisfaction with her charioteering. Now she has asked for the kingdom for Bharata for this boon." Rama, delighted, said: "This has been well asked by the motherthe giving of the kingdom to my brother Bharata, powerful. My father asked me about this as a favor. Nevertheless, this grieves me as an indication to the people of a lack of respect (on my part). If my father were satisfied, let him give the kingdom to a bard. There is no lordship on my part either in refusal or consent, considering myself a footman. Bharata and I are the same. The two are not

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210 .. CHAPTER FOUR to be distinguished by you. So let Bharata be crowned with extreme joy." While the king, astonished and pleased at hearing Rama's speech, instructed the ministers, Bharata said, "Master, in the beginning I asked to take the vow with you. You can not do otherwise, father, at some one's advice." The king said: "Do not make my promise false, son. The boon was given by me to your mother and has been deposited for a long time. It has been asked today by Kaikeyi in the form of giving you the realm, blameless one. You can not violate my command and that of your mother." Rama said to Bharata, "Even if you have no pride, nevertheless take the kingdom to preserve your father's word." His eyes filled with tears, Bharata fell at Rama's feet and said in words choked by sobs, his hands folded submissively: "To give the kingdom is a suitable thing for the magnanimous father and elder brother, but to take it is not suitable for me. Am I not my father's son and my elder brother's younger brother? I am indeed foolish, if I show pride thus.' Retreat to the forest (441-531) Rama said to the king, "While I am here, Bharata will not take the kingdom. Therefore, I shall go and live in the forest." Rama bowed with devotion to the king who agreed to this and went away with his bow and quiver, while Bharata wept aloud. When Dasaratha saw his son going to live in the forest, again and again he fell into a deep swoon, weak from affection. Then Rama bowed to Queen Aparajita and said: "Mother, Bharata is just as much your son as I. Father has given him the kingdom to keep his promise. While I am here, he will not take it. So I must go into the forest. So you must look on Bharata with an especially

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 211 gracious eye. Do not become weak at any time because of separation from me." After hearing that, the queen fell to the ground in a faint. Sprinkled with sandal and water by slave-girls, she got up and said: "Oh! Why have I lived! For a swoon is an easy way to die. How shall I alive endure the pain of the separation from Rama? My son intends to go to the forest; my husband intends to become a mendicant. Are you made of adamant, Kausilya, that you are not crushed at hearing that!" Rama said again: "Mother, you are my father's wife. Why have you done this which is suitable for inferior women? The son of a lioness goes alone to wander in the forest. But the lioness remains happy and is not worried at all. This promised boon is an important debt of my father. While I stay here, how can he pay the debt, mother?" After enlightening Aparajita by suitable speeches such as this, Laksmana's elder brother bowed to her and the other mothers and departed. Sita bowed to Dasaratha from a distance, approached Aparajita and bowed to her, and asked for orders to follow Rama. Queen Aparajita seated Janaki on her lap like a child, bathing her with warm tears, and said: "Child, my son Ramabhadra, respectful, at his father's command goes into the forest. That is not difficult for him, a man-lion. You have been cherished from birth like a queen with the best vehicles. How can you endure the pain of going on foot, child? Your body is soft as the inside of a lotus; distressed by heat, et cetera, it would cause distress to Dasaratha, also. I can not deny permission to you to go because you would be following your husband and I can not give permission because of the undesired hardships." Sita bowed to Aparajita, fearlessly, her face like a lotus opened at dawn, and said, "May my devotion to you always confer happiness on the road. I shall follow Rama, like the lightning the cloud." With these words, Janaka's daughter bowed to her again and departed, meditating

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212 CHAPTER FOUR on Laksmana's elder brother, like one rejoicing in the supreme spirit meditating on the soul. Sita, going to the forest, was observed with difficulty by the women of the town who described her with voices choked by sorrow: "Oh! Janaki has become the chief example of young women whose husbands are their gods by her exceedingly affectionate devotion to her husband today. Unafraid of hardship, Sita, excellent among good wives, purifies her two families by very good conduct, indeed." As soon as Laksmana heard that Rama had gone to the forest, the flame of anger was lighted at once and he thought: "Our father is honest by nature; women are dishonest by nature. After keeping the boon for so long, why on the contrary does she ask for it? The king, being such as he is, gave the kingdom to Bharata. His debt has been paid and our fear of the father's debt has gone. Now shall I fearlessly take the kingdom from Bharata, basest of the family, and bestow it on Rama to stop my own anger? Yet, Rama, noble, will not take the kingdom abandoned like straw, and that would cause pain to the father. May there be no pain to the father; let Bharata be king. I shall follow Rama like a footman.". Thus reflecting, Saumitri bowed and took leave of the king, went to take leave of Sumitra, bowed, and said: "Rama is going to the forest and I am going to follow him. Laksmana is not able to remain without the elder brother, like the shore without the ocean." Sumitra took courage somehow or other and said: "Son, it is well you are my son since you follow your elder brother. After bowing to me, my son Ramabhadra has been gone today for a long time and becomes at a distance from you. Do not hesitate, son." "That is well! That is well, mother! You are my mother," saying, Laksmana bowed to her and went to bow to Aparajita. Saumitri bowed to her and said, "My elder brother has gone alone for a long time. I have come to take leave of you, eager to follow my elder brother."

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 213 Kausalya said, weeping: "Oh, I, unfortunate, am destroyed, since you also are going to the forest, son, deserting me. Do you alone stay here. Do not leave, Laksmana, to console me as I am afflicted by separation from Rama." Laksmana said: "You are Rama's mother, surely. Enough of this lack of self-control which is suitable for ordinary women, mother. My brother goes far away; shall follow him, quickly. Do not hinder me, queen. I am always devoted to Rama." With these words Saumitri bowed to her and ran in haste after Sita and Rama, carrying his bow and quiver. The three of them left the city, their lotus-faces blooming, eager for a forest-dwelling like a pleasure-grove. Men and women in the city fell into a miserable state at the departure of Maithili, Rama and Laksmana as if they were the breath of life. The townsmen ran after them quickly from very strong affection, abusing cruel Kaikeyi and fate. The king also, in tears, with his harem and attendants followed Rama swiftly, drawn by the strings of love. Because the king and the people had followed Ramabhadra rapidly, the city of Ayodhya became entirely depopulated, as it were. Then Kakutstha (Rama) stopped his father and mothers and made them return somehow or other by a speech which was the essence of propriety. Likewise he dismissed the townsmen with suitable words and proceeded with very great haste, accompanied by Sita and Saumitri. At every village he was urged to stop by the villageelders; at every city by the important men; but Kakutstha did not stop. Now Bharata did not take the kingdom; but, on the contrary, reproached Kaikeyi and himself, not enduring the separation from his brothers. Eager to become a mendicant, the king despatched his vassals and ministers to bring back Rama and Laksmana for the kingdom. In great haste they reached Rama going to the west and with devotion told him the king's command to return.

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214 CHAPTER FOUR Though urged by these, unhappy men, Raghava did not return. For the promise of the great does not change, like the foot of a mountain. Though dismissed by Raghava again and again, they all went along with hopes fixed on his return. Janaki, Rama and Laksmana reached a forest on Parijatra 101 which was the abode of terrible wild animals, with no human inhabitants, densely wooded. On the road they saw a river, Gambhira, terrifying from its deep whirlpools, with a wide stream. * Rama halted there and said to the vassals, et cetera: "Turn back at this place. For the road is very difficult beyond this. Go and tell good news of us to our father. In future serve Bharata like me, or rather, like my father." With repeated loud lamentations, "Shame on us who are not suitable for the noble Rama," they turned back, their clothes wet with tears. Then Rama with Sita and Laksmana crossed the river hard to cross, watched by them standing on the bank in tears. When Rama was out of sight, the vassals, et cetera, somehow went to Ayodhya and reported to the king. The king said to Bharata, "Rama and Laksmana have not come. Take my kingdom. Do not be an obstacle to my initiation." Bharata said, "I will not take the kingdom in any way, but I myself will go and appease my elder brother and bring him here." Then Kaikeyi went to the king and said: "You gave the kingdom to Bharata, O you who keep a promise. But your son, knowing what is proper, does not take the kingdom. There is great pain to his other mothers and to me, also. I, very wicked, did that, acting without reflection. Alas for the kingdom without a king though you are alive and have sons ! My heart is breaking in two as I hear the cries hard to hear of Kausalya, Sumitra, and Suprabha. I shall go with Bharata to the sons, Rama and Laksmana, and bring them with me after conciliating them. Give me permission, lord." 181 496. The Western Vindhya range.

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BIRTH, MARRIAGE, AND EXILE OF RAMA AND LAKSMANA 215 Commanded by the delighted King Dasaratha, she went with Bharata and ministers to Rama, making haste. In six days Kaikeyi and Bharata reached the forest and saw Janaki, Rama, and Laksmana at the foot of a tree. Kaikeyi descended from the chariot and, saying, "Son! Son!" kissed the bowing Ramabhadra on the head. Embracing with her arms Vaidehi and Laksmana who were bowing to her lotus-feet, she lamented in a very loud voice. Bharata, weeping, bowed to Rama and fell into a faint from the penetration of the poison of sorrow. Restored by Ramabhadra, Bharata, well-bred, said: "Why did you come here, abandoning me like a stranger ? Whatever censure there was for me, through my mother's fault, to the effect 'Bharata seeks the kingdom,' remove that by taking me with you. Or better, return to Ayodhya and support the sovereignty. In this way, the arrow of improper conduct will leave me, brother. Saumitri, the friend of the world, will be your minister; I here your doorkeeper; and Satrughna your umbrellabearer." When Bharata said this, Kaikeyi said: "Do as your brother says, son. You are always dear to your mothers. In this matter there is no fault of your father. There is no fault of Bharata. Kaikeyi's alone is the fault easy to acquire from the nature of women. Whatever faults women may have separately, all of them except unchastity have taken place in me, a store-house of faults. Pardon this act which I committed which caused grief to the husband, sons, and the mothers, since you are a son." * The elder brother of Laksmana said to her who had spoken thus with tears: "How can I, the son of my father, break my promise ? Our father gave him the kingdom with my approval. While the two of us live, how can our speech be false? Therefore, let Bharata be king at the command of both. I am not to be crossed by him, as my father is not to be crossed by me, mother."

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216 CHAPTER FOUR With these words, Kakutstha himself sprinkled Bharata as king with water brought by Sita, with all the vassals as witnesses. After bowing and speaking to Kaikeyi and also Bharata, Rama dismissed them and set out to the south. Bharata went to Ayodhya and, his commands unbroken, assumed the weight of the kingdom at his father's and brother's command. Dasaratha and a large retinue took initiation under Muni Satyabhuti. Bharata, wounded in the heart by his brother's dwelling in the forest, guarded the realm like a watchman, zealous in worship of the Arhat, wise. Rama, accompanied by Saumitri and the daughter of Maithila (Sita), crossed the mountain Citrakuta on the road as he went and in a few days reached a place in the country Avanti, resembling a god placed on earth.

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CHAPTER V THE KIDNAPING OF SITA Story of Vajrakarna (1-76) 152 Rama seated Janaki, who was worn out on the road, at the foot of a banyan tree to rest, like the lord of Guhyakas.15 After inspecting the place in every direction, Rama said to Saumitri: "This country has become depopulated now from fear of some one. The gardens with canals with water, cane-fields with cane, and granaries with grain show that the depopulation here is recent." Then Rama questioned a solitary man who was passing, "Why have the people of this country left and whither are you going, good sir?" He replied: "In this country Avanti in the city Avanti there is a king, Sinhodara, irresistible to enemies like a lion. In this territory he has a noble vassal, Vajrakarna, chief of Dasangapura, who is subject to him. One day, when he had gone into the forest to hunt, he saw Muni Pritivardhana engaged in kayotsarga. He asked the muni, 'Why do you stand in the forest here like a tree?' and he replied, For my own profit.' Again Vajrakarna said, 'How, pray, does any profit to you arise in this forest devoid of food, drink, etc.?' Knowing that he was a suitable person, the muni told him about the dharma which is beneficial and he, intelligent, at once become a layman before him. In his presence he made the firm resolution: 'I shall pay homage to no one except. to a god, an Arhat, and sadhus.' Then he paid respect to him (the muni) and went to Dasangapura. Observing laymanship, he reflected, 'Since I have made a resolution, "There is to be no other homage The banyan is a favorite haunt of the attendants of Kubera. Cf. Crooke, Popular Religion and Folk of Northern India, II, 98. 152 I.

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218 CHAPTER FIVE by me," Sinhodara will be hostile to me, if I do not bow to him.? Reflecting thus, he had an idea and had an image of Munisuvratanatha made of gems set in his ring. Bowing to that image in his ring, he deceived King Sinhodara. For deceit is a device against one more powerful. Some malicious person told King Sinhodara the story of Vajrakarna. Truly, the malicious destroy everything. At once Sinhodara was angry, hissing like a snake; and some man went and told Vajrakarna about his anger. Vajrakarna asked the man plainly, 'How did you know that he was angry at me?' and he explained: Episode of Vidyudanga (19-30) In the city Kundapura there is a merchant, Samudrasangama, a layman; his wife is Yamuna; and I am their son, Vidyudanga. In course of time I grew up, and came to Ujjayini with merchandise to buy and sell. There I saw a doe-eyed courtesan, Kamalata, and became at once the abode of the arrows of Kama. I made a meeting with her with the idea, "I shall spend one night with her," and was bound firmly by love like a deer by a snare. The large amount of money which had been acquired by my father with difficulty during his whole life, I wasted in six months, dominated by her. One day she said to me, "Give me earrings like those of Sridhara, the chief-queen of Sinhodara." "I have no money; for you I will steal them," saying, I rashly entered the palace at night by a tunnel. I heard Sridhara ask Siihodara, "Lord, why do you not sleep, as if you were depressed ?" Sinhodara said, "How can I sleep so long as Vajrakarna, opposed to bowing to me, lives? At dawn I am going to kill him and his friends, children, and relatives. Let the night pass for me sleepless until then, my dear." After hearing that I abandoned the theft of the earrings and hurried here to tell you because of affection for a co-religionist.'

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THE KIDNAPING OF SITA 219 On hearing this, Vajrakarna at once supplied the city with an abundance of grass and grain and saw the dust of the enemy's army in the air. Immediately Dasangapura was surrounded by Sinhodara with strong forces on all sides like a sandal tree by serpents. Then Sinhodara sent a messenger to Vajrakarna: 'Deceitful wretch! I have been deceived for a long time by your trick-bowing. Come and bow to me without your ring. Otherwise you and all your household will go to the house of Yama.' Vajrakarna replied, 'I have made the resolution: "I will not bow to any one except the Arhat and sadhus." There is no pride in heroism in this, but pride in dharma. Take everything of mine that you want except homage. Give me a concession 158 that I may go somewhere else for dharma. Let dharma alone be my wealth.' He did not agree to this speech of Vajrakarna's. Certainly haughty men do not consider right or wrong. Sinhodara besieged the city and Vajrakarna and has remained outside, looting, and the country has become depopulated from fear of him. I and my household have been ruined in this quarrel between kings. Today palaces here were burned. My hut is dilapidated. I am going in that direction, sent by a cruel wife, to bring household paraphernalia from the empty houses of rich men. There has been this auspicious fruit to me of her hard command. By fate I have seen you who resemble a god." Raghudvaha, an ocean of compassion, gave a cord made of gold and jewels to the poor man after he had told him this. Then Rama dismissed him, went to Dasangapura, bowed to Candraprabha in an outside shrine, and stopped there. At Rama's command Saumitri entered the city at once and went before Vajrakarna. For that is the custom of straightforward persons. Vajrakarna recognized that he was a superior person of noble 158 36. Dharmadvara has a peculiar Jain usage. It is the permission to leave with a certain amount of property. In Avacurni, I, p. 564, dharmadvara is what can be taken in one chariot.

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220 CHAPTER FIVE appearance and said, "Noble sir, be my guest for dinner." The younger brother of Rama replied, "My lord and his wife are in a garden outside. I must see that he eats first." Then King Vajrakarna had food with many sauces taken to Rama with Saumitri. At the conclusion of the meal Laksmana was sent by Rama, who had instructed him, to the King of Avanti and said to him confidently, "King Dasarathi, Bharata, of whom all kings are slaves, forbids your quarrel with Vajrakarna." Sidhodara said: "Even Bharata shows favor only to his followers who are devoted, but not otherwise. . This vassal of mine, Vajrakarna, is ill-disposed. He does not bow to me. How can I show him favor ? Tell me." Laksmana said again: "He is not disrespectful to you. His failure to bow arises from respect for his religion. Do not be angry at Vajrakarna. Bharata's command must be obeyed; for Bharata is ruler of the earth up to the ocean." Angered, Sinhodara said, "Who, pray, is King Bharata, who, a partisan of Vajrakarna, crazy, says this to me?" Red-eyed with anger, the petal of his lip quivering, Saumitri said: "Villain, if you do not know Bharata, I shall make him known very soon. Rise for battle. Be completely armed. You cease to exist like a lizard struck by the lightning of my arm." Sinhodara with his army, eager to kill Saumitri, was like a child eager to touch a fire concealed by ashes. Laksmana, who had pulled up by his arm an elephant-post like a lotus-stalk, like Death with a raised staff, beat the enemy. Then Saumitri, long-armed, lifted up Sinhodara who was on an elephant, tied him with his garment by the neck like an animal. While the inhabitants of Dasangapura watched this remarkable thing, Laksmana dragged him like a cow into Rama's presence. When Sirhodara had seen Rama and bowed to him, he said: "I did not know that you had come here, scion of Raghu's family. Yet, why was this done to test me, Your Majesty ? If you are devoted to tricks, enough of life for me. Pardon

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THE KIDNAPING OF SITA 221 me the fault of ignorance. Whatever must be done, give orders for that. Anger toward a servant is merely for discipline, like that of a teacher for a pupil." ... : Raghudvaha instructed him: "Make peace with Vajrakarna" and Sirhodara agreed, "Very well." Vajrakarna came there at Ramabhadra's command and, standing respectfully before him, his hands folded submissively, said: "Rama and Sarngin, lords of the line of Rsabha Svamin, by good fortune I saw you here, but did not know you for a long time. You are long-armed lords of the whole half of Bharata; I and other kings are servants of you alone. Free this lord of mine and instruct him that he may endure in future my resolution never to bow to others, lord. For the resolution, 'Except the Arhat and the sadhu no one is entitled to homage from me,' was taken from Rsi Pritivardhana." At a sign of his brow by Rama, Sinhodara agreed and, freed by Saumitri, embraced Vajrakarna. With extreme pleasure Sinhodara gave Vajrakarna half of his kingdom with Raghava as a witness, like giving it to a brother. The king of Dasangapura asked the king of Avanti for Sridhara's earrings and gave them to Vidyudanga. Vajrakarna gave eight of his own daughters to Saumitri, and Sinhodara and his vassals gave him three hundred maidens. Then Laksmana said: "Now keep the maidens at your side, since our brother Bharata has been installed in the kingdom by our father. At the proper time when I have a kingdom promised, I shall marry your daughters; but now we are going to settle on Mt. Malaya." Vajrakarna and Sinhodara agreed to this and went to their respective cities, having been dismissed by Ramabhadra. Story of Kalyanamala (77-100) Rama passed the night there with Sita and Laksmana and started at dawn. In course of time he came to a place where there was no water. While Sita, who was thirsty, rested under a tree, at Rama's command Saumitri

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222 CHAPTER FIVE went to get water. As he went, he saw a pool adorned with many lotuses, giving delight at a distance like a dear companion. Then the king of Kubarapura, King Kalyanamala, came there and saw Laksmana. At once he was pierced by Kama's arrows whose nature is to pierce and, bowing to Laksmana, said, "Be my guest for dinner.' Observing the agitation of love and bodily characteristics, Laksmana thought, "She is a woman, but dressed as a man for some reason." With these reflections, Saumitri said, "My lord and his wife are in a place not far from here. I can not eat without him." He had Raghudvaha and Sita conducted to that place by distinguished men with good manners and gentle speech who had invited them. He, noble-minded, bowed to Ramabhadra and Maithili and had a tent set up at once for their use. He approached Rama there after he had bathed and eaten, accompanied by one minister, having a woman's appearance, and without attendants.. Raghava said to her whose face was bowed from embarrassment, "Why do you conceal that you are a woman by men's clothes, sir ?" Then the lord of Kubara said: "In the city Kubara there is a king, Valikhilya, whose wife was named Prthvi. She became pregnant. One day Valikhilya was taken away by Mleccha soldiers who had come for an attack and had captured him. Afterwards Queen Prthvi bore me, a daughter, and the minister Subuddhi proclaimed, 'A son was born.' The lord, Sinhodara, when he was informed of the birth of a son, said, 'Let the boy be king there until the return of Valikhilya.' I grew up gradually, wearing men's clothes from the beginning, unnoticed by others except my mother and ministers. Known by the name of Kalyanamala, I exercise sovereignty from suitable advice of ministers. There can be truth even in pretense. I have sent a great deal of money to the Mlecchas for my father's release; they take the money but do not release my father. Be gracious. Release my father from them

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THE KIDNAPING OF SITA 223 now, just as King Vajrakarna was formerly released from Sinhodara." Rama said, "Continue wearing men's clothes and ruling your kingdom until we have gone and freed your father from the Mlecchas." The woman, wearing. men's clothes, said, "That is a great favor," and the minister Subuddhi, "Let Laksmana be her husband." Raghava said, "At our father's command, we are going to a foreign country. When we have returned, Laksmana will marry her." They agreed to this and Kakutstha stayed there for three days. In the last part of the night while people slept, he departed with Sita and Laksmana. When she did not see Janaki, Rama, and Laksmana at daybreak, she, downcast; went to her own city and ruled the kingdom as usual. Story of the thief Kaka (101-122) In time Rama came to the Narmada and crossed it, and entered the Vindhya forest, though restrained by travelers. First, a crow, seated on a thorn tree to the right, cawed harshly; but another on a fig tree cawed softly. Nevertheless, Rama felt neither depression nor joy. For it is the weak who consider a favorable or an unfavorable omen. As he went along, he saw an army of Mlecchas with raised weapons coming, consisting of innumerable elephants, chariots, and horses, which had set out to devastate the country. Its young general saw Sita there and, afflicted by love, uncontrolled in conduct, he instructed his own Mlecchas emphatically: "Look! Either drive away or destroy these two men travelers; seize this excellent woman and bring her along for me. So instructed, they ran with him toward Raghava, attacking with sharp weapons consisting of arrows and darts. Laksmana said to Rama: 'Remain here, elder brother, with your lady, until I drive away these Mlecchas like dogs." With these words, Laksmana strung his bow and made it sound; and at its sound the Mlecchas trembled like elephants at a lion's roar. Reflecting, "The sound of the 15 35

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224 CHAPTER FIVE bow is unendurable, to say nothing of the shooting of the arrow," the Mleccha-king approached Rama. His weapons laid aside, his face sad, he descended from his chariot and bowed to Ramabhadra, watched angrily by Saumitra. He said: "Your Majesty, in the city Kausambi there is a Brahman, Vaisvanara, and his wife Savitri. I am their son, Rudradeva. Because of cruel karma, from birth I was a thief and devoted to other men's wives. There is nothing which I, wicked, did not do. Then one day I was found at the entrance to a tunnel by the royal servants and was led away to be impaled at the king's command. I, miserable, was seen near the stake, like a goat near the slaughter-house, by a merchant-layman and was freed because he paid a fine. Saying, 'Do not steal again,' the noble merchant dismissed me and I left the country. Wandering about, I came to this village and, known here by another name, Kaka, I gradually reached the villageheadship. Remaining here, I had cities, etc. looted by robbers. I myself have gone and captured even kings and brought them here for ransom. I am obedient to you, like a Vyantara. Give me orders, master. What shall I, a servant, do? Pardon my lack of respect." The king of Kiratas was answered by Rama, "Free Valikhilya." He set him free and Valikhilya bowed to Raghava. At Rama's command he was conducted by Kaka to Kubara again and saw his own daughter, Kalyanamala, dressed in men's clothes. Kalyanamalika and Valikhilya related to each other the news about Rama and Laksmana. Kaka went to his own village and Rama set forth and reached the river Tapi, after crossing the Vindhya-forest. Episode of Kapila (124-162) After he had crossed the Tapi, as he advanced Rama came to a village, Arunagrama, situated on the border of that country. As Sita was thirsty, Rama and Laksmana went to the house of Kapila, who maintained the agni ISB

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THE KIDNAPING OF STTA 225 hotra,184 and who was bad-tempered. His wife, Susarma, gave them each a seat and herself gave them fresh, cool water to drink. Then Kapila came, harsh as a Pisaca, and seeing them seated said angrily to his wife, "Why was admission to my house given by you to these impure persons, wretched woman! The agnihotra has been made impure." The younger brother of Rama, angered, lifted up the cruel Brahman scolding in this way, like an elephant, and began to whirl him around in the air. Rama said, "What is this anger against this man, a mere worm! Turn him loose; calling himself a Brahman, though making a false statement, honor-giver." At Rama's command, Saumitri gradually released the Brahman and Rama with Sita and Laksmana left his house. The rainy season (132-167) As they went along, in time they came to another great forest; and the season with clouds black as antimony arrived. While it rained Kakutstha remained under a banyan tree. He said, "We will pass the rainy season in this same banyan tree." The.god presiding over the banyan tree, a Yaksa named Ibhakarna, was terrified at hearing that speech and went to his lord, Gokarna. Bowing to him, he said: "Master, I have been driven out of my own house, the banyan tree, by some persons with unbearable brilliance. Therefore, make a refuge for me shelterless, lord. For they are going to stay in my tree for the whole rainy season." Gokarna knew from clairvoyance and wisely explained, "These are the eighth Rama and Sarngin who have come to the house. They are to be worshipped." Going there at night, the god created for Rama a city which was nine yojanas wide and twelve long, filled with money and grain, etc., with high-walled palaces and rows of shops filled with merchandise, named Ramapuri. Awakened at 164 125. The oblation to Agni, consisting chiefly of milk, oil, and sour gruel, MW.

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226 CHAPTER FIVE dawn by an auspicious noise, Rama saw the magnificent city and the Yaksa carrying a lute. He said to the astonished Rama: "Master, you are my guest. I am a Yaksa, Gokarna, and I made the city for you. Remain here comfortably, served day and night by my attendants and myself, as long as you like, master." Thus urged by him, Rama remained there comfortably with Sita and Saumitri, served by the Yaksa's men. Now the Brahman Kapila came to this great forest one day, when he was roaming about for fuel, et cetera, carrying an axe. He saw the city and thought to himself in astonishment, "Is this an illusion, or sorcery, .or a mirage?" He saw there a Vaksini in human form, wearing beautiful clothes and ornaments, and asked her, "Whose is this new city?" She replied: "This new city was made by the Yaksa Gokarna for Rama, Sita, and Saumitri. It is named Ramapuri. Here Rama gives money to the poor and such persons, an ocean of compassion. Every suffering person who comes here has his wishes gratified. " Abandoning his load of fuel and falling at her lotusfeet, he said, "Tell me, faultless lady, how I can see Rama." She said: "In this city there are four gates and they are guarded constantly by Yaksas. Entrance to these is hard to obtain. If you go to the east gate, after paying homage properly to the shrine there and after becoming a layman, then you can obtain admission." According to her speech, Kapila, seeking money, went into the presence of sadhus, honored the sadhus, and listened to religion from them. He became a layman, purified because of light karma; went home, and made a laywoman of his wife by teaching her religion. Consumed by poverty from birth, they went to Ramapuri to ask Rama for money and bowed to the shrine. The Brahman was greatly terrified, when he entered the palace and saw Maithili, Rama, and Laksmana, recalling the abuse he had given. Saumitri, compassionate, said to him wishing to escape, "Do not be afraid, Brahman.

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THE KIDNAPING OF SITA 227 If you are a beggar, come. Ask for money." Then Kapila went fearlessly to Rama, gave him a blessing, and sat down before him on a seat assigned by Guhyakas. Asked by Rama, "Whence have you come?" he said: "Do you not know me, the Brahman living in Arunagrama? Though you were my guest, I abused you with harsh speech. You, compassionate, had me released from him (Saumitri)." His wife, Susarma, sad-faced, sat down near Sita, after bestowing a blessing, accompanied by a narrative of former events. Then the. Brahman's wishes were gratified with much money and, dismissed by Raghava, he returned to his own village. Enlightened, the Brahman gave gifts according to taste and took the vow under Suri Nandavatansa.. At the end of the rainy season Gokarna noticed that Raghava wished to leave and he said to him respectfully, his hands folded submissively: "If you are going to leave here, master, be gracious to me. Pardon me for any stumbling in devotion to you. Who is able to show honor suitable for you, long-armed one?" With these words he gave Rama a necklace called Svayamprabha, to Saumitri ear-ornaments made of divine jewels, and to Sita a crest-jewel and a lute which played anything desired. Rama received permission from the Yaksa and set out according to his wish, and then the Yaksa destroyed the city that he himself had made. Story of Vanamala (168-240) Janaki, Rama, and Laksmana, traveling day by day, having left the forest, reached Vijayapura at twilight. In a garden outside to the northwest they stopped under a very large banyan tree near the palace. The king in this city was named Mahidhara, his wife was named Indrani, and their daughter Vanamala. Even as a child, Vanamala desired Saumitri for a husband, no one else, because she had heard of his wealth of virtues and beauty. Mahidhara heard at that time that King Dasaratha had

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228 CHAPTER FIVE become a mendicant and that Rama and Saumitri had departed, and he was much depressed. Mahidhara promised Vanamala to Surendrarupa, the son of King Vrsabha in Candranagara. When Vanamala heard that, she determined to die and, alone, went by fate to that garden during that night (when they were there). After entering the temple, she made a puja to the forest-deity and said, "May Saumitri be my husband in another birth." She went to the banyan tree and was seen by Laksmana who was awake, a watchman for the sleeping Janaki and Rama. Saumitri thought: "Is this a forest-deity, or the presiding deity of the banyan, a Yaksini?" While he was thinking, she climbed the banyan and Laksmana climbed it also, wondering, "What is she going to do?" With hands folded submissively, she said: "Mothers! Goddesses of the forest, of the directions, of the sky! All of you hear my prayer. Since Laksmana was not my husband in this birth, may he be in another birth, if there is devotion on my part to him." With these words she made a noose from her outer garment, tied it to the banyan and quickly hanged herself. Saying, "Fair lady, do not be rash. I am Laksmana," Laksmana took off the noose and took her down. In the last part of the night Laksmana related the complete story of Vanamala to Rama and Sita who had wakened. Her face veiled from shame, Vanamala at once bowed to the lotus-feet of Janaki and Rama. Now Indrani, wife of King Mahidhara, missed Vanamala and shrieked pitiably. Mahidhara went out to search for Vanamala and, wandering back and forth, saw her standing there. When the soldiers cried with raised weapons, "Kill! kill the kidnapers of the princess," the younger brother of Rama stood up angrily. He put the string on the bow, like an eyebrow on the forehead, and made a twanging noise which destroyed the enemy's arrogance. The enemy were terrified, trembled, and fell at the sound of the bow; Mahidhara stood before Saumitri

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THE KIDNAPING OF SITA 229 himself and looked at him. After observing him; he said, "Unstring your bow, Saumitri. You, longed for, have come because of my daughter's merit.". When Saumitri had unstrung the bow, Mahidhara, being comfortable, noticed Rama, descended from his excellent chariot, and bowed to him. He said to him : "Even before, I intended this girl for your brother Saumitri, because she herself was in love with him. Now a meeting between them has taken place by my good fortune. Certainly, Laksmana as a son-in-law is not easy to obtain, nor you as a connection." With these words Mahidhara led Janaki, Rama, and Laksmana to his own palace with great honor. One day while they were there, a messenger from King Ativirya came and said to King Mahidhara while he was in the council: "The king of Nandyavartapura, Ativirya, an ocean of strength, summons you for assistance in a quarrel with Bharata that has arisen. Many kings have come in Dasarathi's army. Therefore, you, very powerful, are summoned by Ativirya." Laksmana asked, "What is the reason for the quarrel of the king of Nandyavarta with King Bharata?" The messenger replied: "Our master wishes homage from Bharata, but he is not willing to give it. That is the cause of the quarrel." Rama asked the messenger, "Is Bharata a match for Ativirya in battle, sir, that he disdains service to him?" The messenger said: "Our Ativirya is very powerful; Bharata is no ordinary person. Therefore, which one of the two will be victorious is in doubt." Saying to the messenger, "I shall come quickly," the king dismissed him and said to Rama: "Alas for the ignorance of this Ativirya of little wit that he intends to fight with Bharata, after summoning us. Going with a complete army we, our hostility being unknown, shall kill him, as if at Bharata's command." Rama said, "You stay here. I shall go there with your sons and their armies and shall do whatever is suitable." He agreed,

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230 "Very well!" and Rama, Sita, and Laksmana, accompanied by his sons' armies, went to Nandyavartapura. Rama camped in a garden outside and the deity of the place said to him, "Noble sir, what wish can I perform for you?" Raghava replied, "Nothing needs to be done for us, ," and she said, "Nevertheless, I shall confer assistance. I shall turn you and your army into attractive women to disgrace him by people saying, 'Ativirya was defeated by women.'" Immediately his army became women, like a kingdom of Amazons; and Rama and Saumitri became beautiful women. Rama had the door-keeper announce to the king, "This is his army which was sent by Mahidhara to your assistance.' Ativirya said: "Mahidhara himself did not come. Away with the army of this insolent man who wishes to die. I will conquer Bharata by myself. What need have I of any assistants? Expel this disgraceful army of his quickly.' 23 Then some one else said, "Not only did he not come himself, but he sent here an army of women to ridicule (us)." Hearing that, the king of Nandyavarta became exceedingly angry. Rama and the others came to the door in the form of women. Ativirya gave orders, "Take these wretched women firmly by the neck, like slaves, and expel them from the city.' "" CHAPTER FIVE His vassals arose with their soldiers on all sides and, powerful, started to attack the army of women. Ramabhadra pulled up a long elephant-pillar with his armpillar, turned it into a weapon, and felled them on all sides. Deeply incensed by the destruction of his vassals, Ativirya himself rose up for battle and drew his terrifying sword. Then Laksmana cut down the sword instantly, dragged him by the hair and bound him with his garment. Seizing him, like a tiger seizing a deer, the man-tiger set out, watched by the people of the city with eyes trembling from terror. Then Maithili, compassionate, had him set free and Saumitri made him acknowledge service to Bharata immediately. Then the place-deity destroyed the women's

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THE KIDNAPING OF SITA 231 clothes of them all and Ativirya recognized Rama and Laksmana. Ativirya made a great puja to them and, being a proud man, thought very much about disgust with existence because of the ruin to his pride. "Shall I serve another ?" Proud in his heart, he settled the kingdom on his son Vijayaratha, intending to take initiation. Though opposed by Rama: "You are a second Bharata to me. Rule the earth. Do not become a mendicant," he, noble-minded, became a mendicant. His son, Vijayaratha, gave his sister, Ratimala, to Laksmana and he accepted her. Rama and his army went to Vijayapura, but Vijayaratha went to Ayodhya to serve Bharata. Bharata, a mountain of dignity, knew his story and honored him when he arrived. For the good are devoted to the humble. He gave his sister, Vijayasundari, younger than Ratimala, the best of women, to King Bharata. Then in his wandering, Ativirya came as a muni and King Bharata praised him and asked his forgiveness. Dismissed with favor by King Bharata, Vijayaratha went joyfully to Nandyavartapura. When Rama was ready to go, having taken leave of Mahidhara, Laksmana said good-by to Vanamala, intending to leave. Her eyes filled with tears, Vanamala said: "Why did you save my life before, uselessly, lord of my life? A painless death then would have been better, my dear, than the pain, resembling a half-death, which comes from separation from you. Since you married me just now, take me with you, lord. Otherwise, death will take me away, using the pretext of separation from you." Laksmana pacified her: "I am my brother's servant. Do not be an obstacle to my service by going along, proud lady. When we have found a very superior place such as desired, fair lady, I will join you again. For you are dwelling in my heart. To make you trust that I will return I will take any of the terrible oaths that you want me to take,"

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232 CHAPTER FIVE She had Saumitri take an oath, "If I do not come again, may I be seized by the sin of people eating at night." 165 Winning of Jitapadma (241-259) In the last part of the night Rama, Sita, and Laksmana set out and, after crossing forests, reached the city Ksemanjali in course of time. In a garden outside Rama consumed food growing wild, fruit, et cetera, brought by Laksmana and prepared by Janaki's hands. Having permission from Rama, Saumitri entered the city from curiosity and heard a loud proclamation: "Whoever can endure a blow from the spear of the king, to him he will give his daughter in marriage." He asked a man the reason for the proclamation and he said: "The king here is named Satrudamana, very powerful. He has a daughter, borne by Queen Kanaka, most superior of maidens, named Jitapadma, the sole abode of Padma, lotus-eyed. The king undertakes this daily to test the strength of a husband. Such a man does not come,' "" Hearing this, Laksmana went to the king in his council and was questioned, "For what reason and whither have you come?" He replied, "I am Bharata's messenger and hearing about your daughter as I was traveling on some business, I came here to marry her." The king asked, "Can you endure a blow from my spear?" "What does one amount to? I shall endure five," Laksmana said. Just then the king's daughter, Jitapadma, came there and was wounded by love as soon as she had seen Laksmana. Though she, infatuated at once, tried to prevent him, the king hurled five spears, hard to endure, rapidly at Laksmana. Laksmana seized two with his hands, two under his arms, and one with his teeth along with the mind of Princess Jitapadma. Jitapadma herself threw the garland of choice on him and the king said, "Marry this maiden." Laksmana said, "My elder brother, 155 240. It is forbidden for Jains to eat at night.

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THE KIDNAPING OF SITA 233 Rama, Dasarathi, is in a garden outside. I am always obedient to him." When he knew that they were Rama and Laksmana, the king went instantly, bowed to Rama, and conducted him to his own house. The king showed Rama great honor. For even an ordinary guest must be honored, how much more the chief of men. Then, as Rama was leaving, Saumitri said to the king, "I shall marry your daughter, when I return." "" Story of Kulabhusana and Desabhusana (259-319) Rama set out in the night and at evening reached a town, Vansasthala, situated on the slope of Mt. Vansasaila. Rama saw its people and the king terrified and asked a man, "What is the reason for their fear?" The man explained: "This is the third day of a terrible noise that takes place on this mountain at night. From fear of it all the population goes elsewhere at night and comes back at dawn. This is the continual unfortunate state of affairs." Then Rama, from curiosity and urged by Laksmana, climbed the mountain and saw two munis engaged in kayotsarga. Janaki, Rama, and Laksmana praised them with devotion and Rama had the lute, which Gokarna gave, play before them. Saumitri sang pleasingly with beautiful gramaragas and Queen Sita danced with various gestures and postures. Then the sun set and the starry night unfolded. A god, Analaprabha, came with several vetalas created by magic. He himself had the form of a vetala, and, hardhearted, began to attack the two sages, splitting the sky with loud laughter. Leaving Vaidehi with the sadhus, Rama and Laksmana, armed, got up to kill him, assuming the form of Death unseasonably. The god, unable to endure their flood of brilliance, went to his own place, and the sadhus' omniscience arose. The gods held an omniscience-festival for them. Rama bowed and asked them the One of them, the sage Kulabhusana reason for the attack. related:

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234 CHAPTER FIVE "There was a king, Vijayaparvata, in the town Padmini. He had a messenger, Amftasvara, and the messenger had a wife, Upayoga, and two sons, Udita and Mudita. There was a friend of the messenger, a Brahman, Vasubhuti; and Upayoga was in love with him and wished to kill Amftasvara. At the king's command Amstasvara went to a foreign country one day. Vasubhuti went with him and slew him on the road by a trick. Vasubhuti came to the city and told the people, 'Amrtasvara sent me back because of some business.' He told Upayoga, 'I killed Amrtasvara on the road by using a trick, as he was an obstacle to our pleasure.' She said, 'You did well. Kill these boys also. Let be complete freedom from troublesome persons.' He agreed to that. By chance Vasubhuti's wife heard this plan and from jealousy told his sons, Udita and Mudita. Vasubhuti was felled at once by Udita in anger and, having died, was born a Mleccha in the village Nala. One day the king listened to dharma from sage Mativardhana and became a mendicant; and they also, Udita and Mudita. Udita and Mudita set out to worship the shrines on Sammeta and came to the village, as they wandered on the road. The Mleccha, the soul of Vasubhuti. ran to kill them because of former enmity, as soon as he saw them, and was prevented by the Mleccha-king. The lord of the Mlecchas was a deer in a former birth and had been set free from a hunter by the jivas of Mudita and Udita who were farmers in that birth. Henceforth protected by the Mleccha-king, they went to Sammeta, worshipped the shrines, and wandered for a long time. After fasting to death, they became very powerful gods in Mahasukra, Sundara and Sukesa. After wandering through existence, the Mleccha, Vasubhuti's jiva, attained a human birth with difficulty and in it he became an ascetic. After death he became a god among the Jyotiskas, named Dhumaketu, possessing false-belief, hard-hearted.

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THE KIDNAPING OF SITA 235 The jivas of Udita and Mudita fell from Sukra and in Bharata in the city Ristapura became the sons, Ratnaratha and Citraratha, of King Priyamvada by his wife Padmavati. Dhumaketu fell and became the son, Anudyara, of the same king by his wife Kanakabha. He was jealous of Ratnaratha and Citraratha; but they did not feel any jealousy toward him. Priyamvada made Ratnaratha king and the two heir-apparents, fasted six days, and became a god. A certain king gave his daughter, Sriprabha, to Ratnaratha ruling the kingdom, though Anudvara had asked for her. Angered, Anudvara looted the land of Ratnaratha, who felled him in battle and captured him. By practicing much deceit he was released by Ratnaratha. He became an ascetic and practiced penance in vain because of his association with women. Then he died and after wandering through births for a long time, became a human. Becoming an ascetic again he practiced penance without knowledge. He died and became this Jyotiskagod, Analaprabha. Ratnaratha and Citraratha took initiation. After death they became very magnificent gods, Atibala and Mahabala, in the heaven Acyuta. They fell and descended into the womb of Queen Vimala, chief-queen of King Ksemankara in Siddharthapura. In course of time Vimala bore two sons: I, Kulabhusana, and Desabhusana here. The king entrusted us to the teacher Ghosa for study and we studied all the arts for twelve years. In the thirteenth year we came with Ghosa into the king's presence and saw a maiden standing at a window in the palace. We fell in love with her at once and, disconsolate, went before the king and demonstrated all the arts. The teacher was honored by the king and went to his own house; we went to bow to our mother at the king's command. We saw the maiden there with our mother and our mother announced : This is your sister, Kanakaprabha. She was born while you were living at your teacher's house, sons. Hence, you do not know her.' Hearing that, we were

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236 ashamed of desiring our sister from ignorance. We experienced disgust with existence at once and became mendicants in the guru's presence. Practicing severe penance, we came here to the great mountain and stood in kayotsarga, indifferent to the body. CHAPTER FIVE Because of the separation from us, our father fasted, died, and became a lord of Garudas,166 a god named Mahalocana. Knowing by the shaking of his throne the attack on us, he has come here now, distressed by his affection in a former birth. Out of curiosity the god Analaprabha went with the gods to the side of the kevalin, Muni Anantavirya. At the end of the sermon he was asked by a disciple, 'Who will be a kevalin after you in Munisuvrata's congregation?' He replied: "At my emancipation two brothers, Kulabhusana and Desabhusana, will become kevalins.' After hearing that, Analaprabha went to his own place and, learning by trickery that we were engaged in kayotsarga here, attacked us cruelly because of enmity in a former birth in order to make false Anantavirya's speech, because of wrong-belief. He attacked us resolutely for four days. Today you came here and he disappeared from fear of you. Our omniscience arose from destruction of karma and he was an aid in destroying karma by making his attacks." The god Mahalocana, lord of Garudas said, "Kakutstha, you have done well. What can I do for you in return?" Rama replied, "There is no reward for us, but the god said, "Nevertheless, I shall do you a favor sometime," and went away. 77 Then the lord of Vansasthala, King Suraprabha, came there, bowed to Rama, and honored him very much. At Rama's command he had shrines to the Arhats made on the mountains and from that time the mountain was named 'Ramagiri' from Rama's name. Then the best of Raghus set forth after taking leave of Suraprabha and 156 309. I.e., Suparnas, a division of the Bhavanavasins. See I, p. 382.

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THE KIDNAPING OF SITA 237 fearlessly entered the extraordinary Dandakaranya.167 Kakutstha made his dwelling in a cave-house in a large mountain in it and remained as comfortable as in his own house. Story of Jatayus (324-377) One day two flying ascetics, Trigupta and Sugupta, came through the air at dinnertime. They approached to break their fast, after fasting for two months, and the three-Rama, Sita, and Laksmana-paid homage to them devotedly. Sita entertained them with suitable food and drink and then the gods made showers of rain and jewels. Then Ratnajatin, lord of the Vidyadharas of Kambudvipa, and two gods came there and, delighted, gave Rama a chariot with horses. A bird, named Gandha, came there because of the fragrance of the shower of perfume, having come down from a tree, which he inhabited, ill. At the mere sight of the muni, memory of his births was produced and he fell on the ground in a swoon, and Sita sprinkled him with water. When he had regained consciousness, he fell at the sadhu's feet and was cured instantly by the magic art, the healing herb of touch,168 of the sadhu. His wings became golden; his bill resembled coral; his feet were like rubies; and his body had the color of various jewels; his top-knots on his head resembled rows of pearls; and from that time the bird's name was Jatayus. * Rama asked the sages: "The vulture is evil-minded from flesh. Why did he become quiet at your feet? Blessed Ones, formerly his body was very lusterless. Why now was the color of a heap of gold and jewels produced instantly?" Sugupta related: "Formerly there was a city, Kumbhakarakata, and its king, Dandaka. At that time in Sravasti there was King Jitasatru ; his wife was Dharini, 167 322. The name of a forest in the Deccan. 168 330. See I, pp. 75 ff. and n. III. Our sparsausadhi, of course, = amarsausadhi.

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238 CHAPTER FIVE and their son was Skandaka. They had a daughter, Purandarayasas, and Dandaka, the lord of Kumbhakarakata, married her. One day Dandaka sent a messenger, a Brahman named Palaka, to King Jitasatru, on some business. At that time Jitasatru was devoted to the fellowship of the Arhats' religion, but Palaka, evil-minded, began to corrupt his religion. He, possessing false belief, hard-hearted, was silenced by Prince Skandaka by reasoning harmonizing with truth. At that time he was. laughed at by the councilors and became angry at Skandaka. * One day, dismissed by the king, he went to Kumbhakarakata. One day, Skandaka, disgusted with existence, together with five hundred rajputs took the vow under Munisuvrata. Saying, 'I shall go to Kumbhakarakata to enlighten Purandarayasas and the people,' he took leave of the Lord. The Lord said, 'If you go there, an attack ending in death will be made on you and your retinue.' 'Shall we attain emancipation or not?' Skandaka again asked Svamin Munisuvrata. The Blessed One explained, 'All except you will attain emancipation.' Saying, 'All this is accomplished,' Skandaka set forth.. In course of time, Skandakacarya, accompanied by five hundred munis, reached the city Kumbhakarakata. Seeing him, cruel Palaka, recalling his defeat, had weapons implanted in the ground in the gardens suitable for the sadhus. Skandakacarya stopped in one of the gardens and Dandakan came with his attendants to honor him. Skandaka delivered a sermon and many people rejoiced. At the end of the sermon King Dandaka, delighted, went to his own house. Palaka, evil-minded, went to the king secretly: 'Master, Skandaka is certainly a hypocritical heretic. A great rogue, he has come here with a thousand soldiers in the guise of monks to kill you and take your kingdom. Let the king believe this, when he has seen the weapons hidden secretly by the soldiers disguised as monks in the garden here, his own place.' Then the king

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THE KIDNAPING OF SITA 239 bad the dwelling places of the monks dug up everywhere. He saw various weapons and was in deep despair. Without reflection the king instructed Palaka: 'You were wellinformed, minister. I am furnished with eyes by you. You yourself know what is suitable to do to this scoundrel. Do that. Do not ask me again, noble sir.' So instructed, Palaka had a machine made quickly and crushed the sadhus one by one before Skandaka. Even while they were being crushed Skandaka himself had them perform the right emancipation-rites accompanied by a sermon. When the youngest muni in the retinue was led to the machine, from compassion Skandakicarya said to ,Palaka, 'Crush me first. Do this request af mine, that I may not see the young muni being crushed.' Knowing that Skandaka would suffer from his crushing, Palaka had the boy-muni crushed to pain him. All became omniscient and attained an eternal abode. But Skandaka rejected that and made a nidana: "May I be the means of destroying Dandaka and Palaka and their families and kingdoms, if there is fruit of penance.' Having made this nidana, he was crushed by Palaka, and he became a god, a Vahnikumara, like the fire at the end of the world for their destruction. A bird seized his broom 169 which was made from the thread of a choice blanket given by Purandarayasas and which was soaked with blood. Though it had been seized really with an effort with the idea that it was an arm, it fell by chance in front of Queen Purandarayasas. Then she knew the destruction of her brother, the great sage. "What crime have you committed, wretch?' she reviled Dandaka. The messengerdeity tafted her up, while she was immersed in grief, and took hier to Munisuvrata; and she became a mendicant. The Agnikumara, Skandaka, knowing his former birth by clairvoyance, burned King Dandaka with Palaka and the people of the city. From that time this cruel, 160 365. The broom made of wool which the monks carry. 16

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240 uninhabited forest has been known over the earth as Dandakaranya' from the name of Dandaka. After Dandaka had wandered in existence in birthnuclei which were mines of pain, he became the bird, Gandha, very ill because of his karma. Memory of his former births was produced by seeing us and the diseases were destroyed by our magic art, the healing herb of touch. 799 CHAPTER FIVE Hearing that story, the bird, delighted, fell again at the muni's feet, listened to dharma, and became a layman. The great muni, knowing his desire, made for him the vow to cease destroying life, eating flesh, and eating at night. The muni said to Rama: "He is your co-religionist. Devotion to a co-religionist is described by the Jinas as conducive to happiness." "He is our dearest brother," Raghava said and, after he had praised the munis, they flew up in the air and went elsewhere. Janaki, Rama, and Laksmana mounted their divine chariot and wandered elsewhere for sport, accompanied by Jatayus. Killing of Sambuka (378-410) Now in Patalalanka there were two sons of Khara and Candranakha, Sambuka and Suna, just grown up. Though restrained by his parents, Sambuka went one day to Dandakaranya for the purpose of subduing the sword, Suryahasa. He stood in a bamboo-thicket on the bank of the Krauncarava and said, "I will kill anyone who hinders me." Enjoying solitude, pure-minded, chaste, his senses subdued, face-down, his feet fastened to a branch of a banyan tree, he began to mutter the vidya which subdues the sword Suryahasa, which attains success after twelve years and seven days. When he had remained in the position of a bat for twelve years and four days, Suryahasa, wishing to yield, concealed by its scabbard, with fragrance bursting forth, came through the air to the bamboothicket. 16B

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THE KIDNAPING OF SITA 241 a As Saumitri was wandering here and there for amusement, he came there and saw the sword, Suryahasa, like mass of rays of the sun. He took the sword and drew it from its scabbard. For warriors are curious at sight of a new weapon. To test its sharpness Laksmana immediately cut the bamboo-thicket which was near, cutting off a stalk. He saw the lotus-head of Sambuka, who had been within the bamboo-thicket, fall, severed, to the ground in front of him. When Saumitri entered the bamboo-thicket before him he saw the corpse hanging from a branch of the banyan. "I have killed a man who was not fighting, unarmed. Shame on me for that act," he reproached himself. He went and told the whole story to Ramabhadra and showed him the sword. Rama said, "This sword is Suryahasa You have killed its worshipper. Some assistant worshipper of it is certainly to be conjectured." Just then Dasagriva's sister, Candranakha, thinking, "Today Suryahasa will yield to my son," hastily took food and drink for a puja and went there, delighted. She saw her son's head cut off, with dangling earrings. Crying, "Where are you, child! Oh! Sambuka, Sambuka," she saw the pleasing foot-prints of Laksmana. "That is the track of the man who killed my son," and Candranakha followed the foot-prints quickly. When she had gone a short distance, she saw Rama with Sita and Laksmana, very delightful to the eye, standing under a tree. She was infatuated with Rama as soon as she had seen him. There is a certain intentness on love in passionate women even in superabundant sorrow, alas! After creating the form of a maiden which resembled a Naga-maiden, wounded by love, she approached Kakutstha, trembling. Ramabhadra said to her, "Fair lady, whence have you come here to this cruel Dandakaranya, the sole abode of Krtanta?" She said: "I am the daughter of the king of Avanti. During the night while I was asleep on top of the palace, I was kidnaped by a Khecara. When

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242 CHAPTER FIVE he had come here to the forest with me, another Vidyadhara, armed with a sword, saw him and said to him : "Where are you going, after seizing this jewel of a woman like a kite a pearl-necklace? Villain, death, in me, is at hand for you.' Thus addressed, he released me here and fought with him for a long time. Both of them perished like rutting wild elephants. I ran away alone and, wandering here and there, found you, like a shadow a tree in the forest, because of my virtue in former births. Therefore, marry me, master, as I am a maiden belonging to a good family. Certainly the request of suitors is not in vain among the noble." "Certainly some sorceress, disguised like an actor, producing a false play, has come here to deceive us." With these reflections, agreeing in their conjectures, Rama and Laksmana looked at each other for a long time with wide-open eyes. Then Rama, his lips blossoming with a flood of moonlight of smiles, said to her, "I have my wife with me. Take Laksmana without a wife." Laksmana, asked by her in the same way, said, "You went to the elder brother. You are like an elder sister. Enough of this conversation." Kidnaping of Sita (411-460) Extremely angered by the refusal of her request and the killing of her son, she went and told Khara and the others about the killing of her son which they had committed. Accompanied by fourteen thousand Vidyadharas, they went to attack Rama like elephants attacking a mountain. "While I am here, will the elder brother himself fight with such people?" Laksmana asked Rama for permission to fight them. "Go, son, to victory. If there should be any difficulty, give a lion's roar to summon me," he instructed him. Agreeing definitely to Rama's command, Laksmana, accompanied by his bow, went and commenced killing them, like Garuda killing serpents.

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THE KIDNAPING OF SITA 243 The fight increasing, in order to strengthen her husband's army in the rear, Ravana's sister hurried to Ravana and said: "Two men, Rama and Laksmana, have come to Dandakaranya. Devoid of wisdom, they have led your sister's son to the sphere of Vama. Hearing of that, your sister's husband with his younger brother and an army went there and is now fighting with Saumitri. Proud of his younger brother's strength and his own strength, Rama has stood apart, amusing himself with Sita. Sita, the crest of women, as it were, from her wealth of beauty and grace, is not a goddess, not a Naga-maiden, not a mortal. She is something else. Her beauty, without parallel in the three worlds, by which all the women of gods and demons are reduced to slavery, is beyond the realm of speech. You whose commands extend from ocean to ocean-whatever jewels are on the earth, they all belong to you alone, brother. If you do not take this jewel of a woman, who stops winking of the eyes by her wealth of beauty, you are not Ravana." Dasakandhara got into Puspaka and gave orders, "King of aerial cars, go quickly where Janaki is.". The aerial car went with very great speed to Janaki as if in rivalry with Dasagriva's mind going there. Dasakandhara was afraid of Rama's very strong brilliance, when he had seen it, and stopped at a distance, like a tiger fearing a fire. He reflected, "Alas ! On the one hand is Rama, difficult to approach; on the other hand, the kidnaping of Sita; on the one hand, a tiger; on the other, a bank." Then he recalled the vidya Avalokani and she was present immediately like a servant, her hands joined together. Dasanana ordered her immediately, "Give me assistance at once. I am on the point of kidnaping Sita." She said: "Vasuki's head-jewel can be taken easily, but not Sita, even by gods, and demons, when she is near Rama. However, there is a means by which he would go to Laksmana, namely, a lion's roar from him (Laksmana). That is a signal between them." He told her, "Give one,"

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244 CHAPTER FIVE and she went off to a distance and gave a lion's roar like Saumitri in person. Hearing the lion's roar, Rama thought in confusion: "The younger brother has no equal in the world, like Hastimalla. I see no one by whom Saumitri meets trouble. Yet the lion's roar, the signal of trouble, is heard." While Rama, noble-minded, was hesitating, Sita, because of affection for Laksmana, said to him: "Husband, why do you hesitate now when the boy is in trouble? Go quickly and protect Laksmana." Urged by these words of Sita and by the lion's roar, Rama went quickly, even disregarding omens. Then Dasagriva got out of his aerial car, Puspaka, and began to put Janaka's daughter, screaming, in it. "Mistress, I am here. Do not be afraid. Stop! Stop, fiend !" saying this angrily, Jatayus ran at him from a distance. The great bird furrowed Ravana's chest with the sharp ends of his bill and claws, like a great field with plows. Then Dasagriva, angry, took his cruel sword, cut off his wings, and made the bird fall to the ground. Unhesitatingly Dasagriya put Sita into Puspaka and set out through the air, his wish almost fulfilled. "Oh! my lord, Rama, by whom enemies are destroyed; Oh!-dear Laksmana; oh! my father; oh! brother Bhamandala, long-armed. Sita is seized by this man through a trick, like an offering of food by a crow." So Sita cried, making heaven and earth cry. A Khecara, Ratnajati, son of Arkajati, heard her cry and thought: "That is certainly Rama's wife. Rama and Laksmana were tricked by that noise which was heard above the ocean and she is kidnaped by Ravana. I shall aid my lord Bhamandala now." With this thought, drawing his sword he ran at Dasakandhara, attacking him. Dasanana laughed at him challenging him to battle and at once destroyed all his vidya by the power of (his own) vidya. When his vidya had been destroyed, like a bird whose wings have been cut off, he fell and landed on Kambusaila in Kambudvipa.

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THE KIDNAPING OF SITA 245 Ravana went in his car by air above the ocean and, suffering from love, said to Sita humbly: "You have attained the rank of chief-queen of me who am the lord of those who fly in the air and walk on the earth. Why do you weep? Enough of sorrow in the place of joy! When fate joined you with Rama of poor destiny before, certainly it did an unsuitable thing. Now I did a suitable thing. Consider me your husband, queen, resembling a slave for service. If I am your slave, all the Khecaras, men and women, are your slaves." While Ravana was making this speech, Sita remained with bowed head recalling with devotion the two syllables Rama' like a charm. Suffering from love, he fell with his head at Janaki's feet; she drew away her feet, fearful of the touch of a strange man. Sita reviled him, "Pitiless, shameless man! Soon you will meet death, the fruit of desire for another man's wife." Just then the ministers, Sarana and others, and other Raksas-vassals came from all sides to meet the lord of Raksasas. Ravana, very impetuous, very foolhardy, his strength equal to any work, went to the city Lanka, which held a great festival. "I will not eat until I receive news of the safety of Rama and Saumitri," Sita took this resolution firmly. Dasakandhara deposited Janaki under a red asoka, in the garden Devaramana, the place of coquetry of Khecarawomen, which resembled a beautiful garden of the gods, to the east of Lanka. She was attended by Trijata and guards. He, delighted, a depository of strength, went to his own house.

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CHAPTER VI BRINGING NEWS OF SITA Restoration of Patalalanka to Viradha (1-58) Now Rama, carrying his bow, arrived quickly at the place where Saumitri was making sport of fighting with enemies. When he noticed Rama approaching, Saumitri said, "Why have you come here, sir, leaving your lady alone?" Raghava replied, "I came here, Laksmana, summoned by your lion's roar, which was a signal of distress." Laksmana said: "A lion's roar which was heard by the elder brother was not given by me." Therefore, we have certainly been deceived by some one. Certainly you have been led away because of a scheme to kidnap your lady. I think there was no reason at all for giving a lion's roar. Therefore, go quickly, sir, to protect your lady, powerful one, until I follow you, after killing my enemies." So advised, Ramabhadra went to his own place, did not see Janaki there, and fell to the ground in a swoon. When he became conscious and got up, Ramabhadra saw Jatayus on the point of death and, sharp-witted, he thought: "My wife has surely been kidnaped by some one practicing deceit. This noble bird, angry because of the kidnaping, has been killed by that man." Then as compensation for the layman Jatayus. Rama recited the formula of homage which is provender for the journey to another world. He (Jatayus) died and became a chief-god in the heaven Mahendra. Rama wandered here and there in the forest in search of Sita. : Now, the hero Laksmana set out alone to fight with Khara who had many soldiers. There is no friend of a lion in battle. Just then Trisiras, Khara's younger brother, a soldier, restrained his elder brother, "Why a

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247 BRINGING NEWS OF SITA challenge on your part to this man?" Then the younger brother of Rama slew the Raksasa, Trisiras, as he was standing in his chariot, eager for battle, esteeming him like a moth. Then Viradha, son of King Candrodara, lord of Patalalanka, came there with an army all equipped. Wishing to propitiate Rama's brother, Viradha said: "I am your soldier, hostile to these enemies of yours. O powerful one, after expelling my father, Candrodara, these soldiers of Ravana seized Patalalanka. Who is a friend of the sun in the destruction of darkness? Or of you in the destruction of enemies? Nevertheless, command me for battle, lord, because I am a mere servant.". Smiling, Laksmana said, "Watch these enemies as I slay them. Victory from the assistance of others would be to the shame of the powerful. From today my elder brother, the scion of Raghu, is your master. Today you have been installed in the kingdom of Patalalanka by me, sir." Seeing him obstructing his own quarrel in the presence of Laksmana, Khara very much angered, approached with his bow strung and said: "Where is my son, Sambuka, you slayer of the unsuspecting? Why are you protected now by your friend, the miserable Viradha?" Saumitri smiled and said: "Your younger brother, Trisiras, longing for his nephew, has been sent after him by me. If you have a very strong longing for your son and brother, I am ready with my bow strung to lead you there. Your son was killed by me by a careless blow like a small insect by a footstep, fool. There was no valor of mine in that. If now, considering yourself a soldier, you satisfy your desire, I, bestowing gifts even in a forestdwelling, shall give delight to Vama with you.' The Raksasa Khara began to attack harshly Saumitri talking this way, an enemy, like an elephant attacking a mountain-side. Instantly Laksmana covered the sky with arrows by the thousands, like the sun with rays. A -

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248 very fierce battle between them took place, terrifying to the Khecaras, the sole festival to the god Yama. There were words in the air, "Khara, whose strength is such in battle with Visnu, is superior to a Prativisnu." Saumitri himself, ashamed from impatience, thought, "Time is being wasted in killing him," and cut off Khara's head with a sharp knife instantly. Dusana and his army, ready to fight with Laksmana, were destroyed like an elephant and its herd by a forest-fire. Then Rama's brother returned with Viradha; and a twitching left eye surely announced bad fortune to the two gentlemen. After going a long distance, he saw Ramabhadra among the trees; and when he had seen him without Sita, he became extremely dejected. The chief of the Raghus (Rama), not seeing Saumitri standing before him, wounded by the arrow of separation from Sita, said in the empty space: "While wandering over this forest, I have not seen Janaki. Have you seen her? Tell me, goddesses of the forest. Leaving Sita alone in this terrifying forest filled with demons and wild animals, I have gone to Laksmana, alas! Leaving Laksmana alone in a battle with a thousand Raksasa-soldiers, I have come here again. Shame on the sense of stupid me! Oh! Sita, how could I leave you in this unpeopled forest, my dear! Oh! dear Laksmana, how could I leave you in the danger of battle!" CHAPTER SIX With these words, Ramabhadra fell to the ground in a swoon, powerful, seen by the birds even with lamentations. Laksmana said to him, "What is this! Here is your brother, Laksmana, before you, after conquering the enemy. Rama regained consciousness from that speech, as if sprinkled with nectar, saw his younger brother before him, and embraced him. Weeping, Saumitri said, "This kidnaping of Sita by some sorcerer was certainly the reason for the lion's roar. I intend to take away Janaki together with his life. Let us try now to get news of her. Install Viradha in his ancestral kingdom of Patalalanka. For I promised him that in the battle with Khara."

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BRINGING NEWS OF SITA 249 Viradha despatched Vidyadhara-soldiers to bring news of Sita, wishing to propitiate the two lords. The two Kakutsthas remained there, devoured by the fire of grief, sighing and biting their lips in anger, again and again. The Vidyadharas, sent out by Viradha, went a long distance and did not find any news of Sita. They came there and stood with downcast faces. Knowing the facts from their depression, Rama said: "You have tried as well as you could in the master's business. That news of Sita was not obtained, what fault of yours, soldiers, is in that? When fate is adverse, who are you, or who is any one else !" Viradha bowed and said: "Do not despair, lord. Freedom from despair is the root of glory. I am your servant, certainly. Come to install me now in Patalalanka. There news of Sita will be easy for her husband to obtain." Then Rama and Laksmana went with Viradha and his army to territory near the city Patalalanka. There Khara's son, the Raksas Sunda, crusher of enemies, came, attended by a large army, ready for battle. Angry at his father's slaughter, Sunda made at once a terrible fight with the leader Viradha, his former enemy. When Kakutstha took part in the battle, at the command of Candranakha Sunda fled at once from Lanka and went to Ravana for protection. Then the two chief Raghus entered Patalalanka and installed Viradha in his ancestral rank. Rama and Laksmana lived in King Khara's palace and Viradha, like a crown prince, in Sunda's house. Sahasagati as a false Sugriva (59-118) Now the vidya Pratarani was subdued in a cave of Mt. Himavat by Sahasagati who had longed for Tara for a long time.160 Assuming Sugriva's appearance by means of the vidya, like a god that changes his form at will, he went to Kiskindhapura, like a second sun in the sky. Sugriva had gone at that time to a garden outside for 100 60. See above, p. 136.

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CHAPTER SIX recreation and he 101 went to the women's quarters adorned by Queen Tara. The true Sugriva went to the door and was stopped by the door-keepers saying, "King Sugriva has gone ahead." Having seen the second Sugriva, in doubt the son of Valin hastened to the door to prevent violation of the women's quarters. The false Sugriva was stopped as he was entering the apartments by Valin's son, 10s like a river's current by a mountain on the road. Then fourteen complete armies of soldiers assembled, summoned from everywhere like the whole wealth of the world. The soldiers did not know the difference between the two and half were on the true Sugriva's side and half on the false Sugriva's side. Then a battle started between the two armies, making the sky seem to have a fall of meteors from the fall of lances. Horseman fought with horseman, elephant-rider with elephant-rider, foot-soldier with foot-soldier, charioteer with charioteer. The earth trembled from the trampling of the formations of the fourfold armies like an innocent girl from meeting a bold lover. 250 Sugriva, head erect, challenged the false Sugriva to fight, "Come! come! You who enter other men's houses!" The false Sugriva, having been threatened, gave a loud roar like a mad elephant and faced him in battle. The two great warriors, red-eyed with anger, fought, terrifying the world like brothers of Yama. They cut down sharp weapons with sharp weapons mutually, like cutting grass, both of them skilled in battle. The crowd of Khecaris was injured by pieces of weapons flying up in the great battle of the two, like a group of trees in a fight between buffaloes. Their weapons being cut down, crestjewels of anger with each other, they crashed in a prize-fight like living mountains. Leaping up in the air one moment, falling to the earth in another moment, the two of them, crest-jewels of heroes, looked like cocks. 161 61. The impostor. 162 64. Candrarasmi.

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BRINGING NEWS OF SITA 251 Both of them being very powerful, they were unable to defeat each other and withdrew to a distance and stood like bulls. Sugriva had summoned Anjana's son for assistance and fought again with the fictitious Sugriva of cruel acts. As Hanumat looked on unable to distinguish the two, the false Sugriva, ferocious, crushed Sugriva. Again exhausted by fighting, his body exhausted, then Sugriva went outside Kiskindhapura and took up an abode. The false Sugriva remained just there, his mind uneasy, but did not enter the women's quarters because of Valin's son. Sugriva reflected with bowed head: "Alas! who is this enemy of ours, greedy for women, clever in deceit ? Even my own people, submissive from the sorcery of the enemy, have become not mine. Therefore that attack was with my own horses. How am I to kill the enemy powerful from the strength of magic? Shame on me whose strength is broken, causing disgrace to the name of Valin. Valin was fortunate, powerful, who, his heroic vows unbroken, abandoned the kingdom like straw and went to his final abode. My prince, Candrarasmi, is more powerful than the world, but, unable to distinguish the two, whom shall he protect, whom shall he slay? It was well done, well done indeed, by Candrarasmi that he blocked that scoundrel's entrance to the women's apartments. To what very powerful person shall I resort to kill him powerful? Enemies must be killed certainly, either by one's ownself or by another. Shall I turn to Dasanana, the hero of the triad-earth, air, sky, destroyer of Marutta's sacrifice, in order to slay the enemy? But he is by nature lustful after women, a thorn to the three worlds. After killing him (the enemy) and me quickly, he himself will take Tara. Such a calamity having been reached, Khara, very harsh, was able to give assistance, but he was killed by Raghava. Therefore, I shall go and make friends with those two, Rama and Saumitri. They restored the kingdom to Viradha

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252 CHAPTER SIX who made submission at that time. They, strong-armed and competent, are still there in Patalalanka at the urgent request of Viradha." . After thus reflecting and instructing himself, he despatched a trustworthy messenger to the city of Viradha. He went to Patalalanka, bowed to Viradha, told the story of his master's trouble, and said, "My master has fallen into such great trouble and wishes to seek protection from the Raghavas through you." "Sugriva may come quickly. There is union of good people from merit." So instructed by him, the messenger went to Sugriva and reported that. Then Sugriva set out, making all the directions vocal from the noise of the horses' necklaces and shortening distance by speed. He arrived at Patalalanka, like a house nearby, in a moment, approached Viradha who arose to greet him with pleasure. Viradha, going in front, had him pay homage to Ramabhadra as protector and explained his trouble. Sugriva said, "In this trouble you are my refuge. When a sneeze is completely obstructed, the sun is a refuge."108 Though in trouble himself, Rama undertook to remove his trouble. For there is greater effort on the part of the great in others' affairs than in their own. Informed about Sita's kidnaping by Viradha, Sugriva said to Rama, his hands joined: "There is no need of an agent for you protecting everyone like the sun giving light to everyone. Nevertheless, I say this, Your Majesty: My enemies being killed by your favor, following you with an army, I shall soon bring you news of Sita." .. Raghava set out for Kiskindha with Sugriva and dismissed Viradha who was following him, after explaining to him. When Ramabhadra was settled at the gate of Kiskindha, Sugriva challenged the false Sugriva to battle. The false Sugriva came shouting just because of the challenge. - For warriors are eager for battle, like Brah. 108 101. I am told there is a popular superstition that if one looks at the sun when a sneeze is checked, it will become unobstructed. ::

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BRINGING NEWS OF SITA 253 mans for food. Shaking the earth by their steps in battle hard to bear, both fought like mad forest-elephants. When Rama saw them with the same appearance, he remained for a moment, as if indifferent, in doubt, "Which is ours and which is the enemy?" Then reflecting, "So be it," the chief of the Raghus twanged his bow named Vajravarta. At that twanging of the bow, Sahasagati's vidya, which made his second form, fled like a doe. Rama abused him, "Hey, villain, string your bow, you who wish to dally with other men's wives, bewildering every one by magic." The descendant of Raghu took away his life with one arrow. There is no second blow of the lion in killing a deer. Rama established. Sugriva, like Viradha, on his throne and Sugriva was honored by his people as before. His hands joined, the lord of the Vanaras offered. to give Ramabhadra his thirteen daughters who were exceedingly beautiful. Rama said to Sugriva, "Exert yourself in the search of Sita. Enough about these maidens or anything else." With these words Raghudvaha went to the garden outside (the city) and remained there. Sugriva entered his own city at his command. Attempts to seduce Sita (119-172) Now, in the city Lanka Mandodari and the other women of Ravana's palace lamented at the news of the killing of Khara and others. His sister, Candranakha, weeping, beating her breast with her hands, entered Ravana's house with Sunda. Seeing Ravana, she clung to his neck and, weeping very loud, said: "Alas! I am destroyed by fate. My son is killed, my husband is killed, my two brothers-in-law are killed, and fourteen thousand of the family-soldiers are killed. The capital, Patalalanka, which was turned over to you, is destroyed by insolent enemies, while you are alive, brother. Fleeing to save my life, I took refuge with you with my son Sunda, having come here. Where shall I stay? Tell me."

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254 CHAPTER SIX Dasasya enlightened her confidently as she was weeping, "I shall soon kill the slayer of your husband and son." Suffering from that sorrow and also from illness because of separation from Sita, he remained on his couch, having fallen like a tiger that has missed his jump.164 Then Queen Mandodari came to him and said, "Why, master, do you remain like a low person, as if you were helpless ?" Ravana replied: "Because of a fever from separation from Vaidehi, I am not able to move, nor speak, nor think. If there is any advantage to you from me alive, abandon pride, proud "lady. Go and induce Vaidehi to consort with me. Certainly, I shall stot enjoy another's wife unwilling. In this matter there is a promise on my part with my guru as a witness, which is a bar." Grieved by her husband's grief, she, high-born; went at once to the garden Devaramana and said to Sita: "I am Dasanana's chief-queen, Mandodari. Turn to Ravana. I shall be your slave. Sita, you alone are fortunate whom my husband wishes to serve, he whose lotus-feet are served by everyone, powerful. Now of what use is Rama, an earth-dweller, a wretched creature, a mere soldier, as a husband, if Dasanana can be obtained as a husband?" Sita spoke angrily: "Here a lion, there a jackal; here Garuda, there a crow; here Rama, there your husband ! Indeed, being husband and wife is fitting for that wretch and you. One of you wishes to enjoy other men's wives, and the other becomes his messenger! You are not fit even to see, much less quarrel with. Go! Go-from this place. Get out of my sight!" Then Ravana went there and said: "Why are you angry, Sita? Mandodari is your slave. I myself am your slave. Show me favor, queen. Why do you not favor this person even with a glance, Janaki?" Sita, very virtuous, her face averted, said; "You are seen by Ketanta's glance, you, kidnaping me, Rama's 164 126. See III, App. I.

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BRINGING NEWS OF SITA 255 wife. Shame on the hope of you whose hope is destroyed, seeker of the unsought (death), villain! How long will you live since Rama and his younger brother are death to enemies?" Even though reviled by her in this way, again and again Dasanana spoke in the same way. Alas! the state of love is very powerful. Just then, as if unable to look at Sita plunged in disaster, the depository of light submerged in the western Lavana Ocean. Dreadful night began and Ravana, possessing a terrible mind, blind with love and anger, launched attacks on Sita. Huge owls hooting, jackals howling, wolves making various noises, cats fighting each other, tigers giving blows (on the ground) with their tails, serpents hissing, Pisacas, ghosts, vampires, ghouls with drawn knives, leaping up, like badly behaved councilors of Yama, created by Ravana, came to Sita, terrifying. Sita continued meditating on the formula of homage to the Five Supreme Ones and was unterrified in fact and, moreover, did not turn to Dasanana. At dawn Bibhisana went near Dasagriva, after hearing about the events of the night, and said to Sita: "Fair lady, who are you? Where are you from? Whose daughter are you? Why are you here? Do not be afraid. Tell everything to me who am a brother to other men's wives." Recognizing that he was a mediator, Sita related with downcast face: "I am Sita, the daughter of Janaka, sister of Bhamandala, wife of Ramabhadra, daughter-in-law of Dasaratha. I came with my husband and his brother to the forest Dandaka. There one day my brother-in-law was wandering to and fro for amusement and saw a large sword in the air, and seized it from curiosity. He cut a nearby bamboo-thicket with the sword and unintentionally cut off the head of its subduer who was inside the thicket. Oh! I have killed some innocent man who was not fighting,' as if remorseful he came to his brother. Some woman friend of the subduer of the sword came there in anger, after my brother-in-law. Seeing my husband, an 17

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256 CHAPTER SIX Indra of wonderful beauty, afflicted with a desire for dalliance, she asked him and my husband scorned her. She went away and a large army of Raksases came. Laksmana agreed on a lion's roar as a sign of distress and went to fight. A Raksasa gave a false lion's roar, led my husband far away, seized me for his own destruction, evil-minded." After hearing this, Bibhisana bowed to Ravana and said : "This action which you have committed, master, is a disgrace to the family. Before Kakutstha comes here with his brother to kill us, take Sita and release her in his presence." Ravana, red-eyed from anger at this speech, said: "What's this you say? Do you, timid, forget my valor? For Sita, having been pacified, necessarily will be my wife. I shall kill the wretches, Rama and Laksmana, if they come." Bibhisana said: "Brother, the speech of the astrologer was true, that our family would be destroyed on account of Sita, wife of Rama. Otherwise, how can you disdain the speech of me, a devoted brother? How has Dasaratha, killed by me, lived so long? Even if a future event can not be otherwise, nevertheless, long-armed one, you are requested: Free Sita who is the destroyer of our family." Just as if he had not heard Bibhisana's speech, he put Sita in Puspaka and, wandering, showed her: "These are pleasure-mountains with peaks of jewels and sweet cascades. These groves resemble the garden Nandana. These are bath-houses with showers of anything desired. These are pleasure-rivers with hansas, lady with a harsawalk. These are pleasure-houses resembling bits of heaven. Play with me in these wherever you wish, fair-browed lady." Meditating on Rama's lotus-feet, like a hansi, the daughter of Janaka, like the earth in firmness, was not shaken at all by his speech. After wandering about for a long time in all the charming places, Dasanana released Janaki again in the grove of asokas. 17B

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BRINGING NEWS OF SITA 257 Preparations for war (173-181) Seeing that his elder brother was not within the sphere of reasoning by speech, like a madman, Bibhisana summoned the family-ministers to take counsel. He said : "Gentlemen, ministers of the family, the internal enemies, love, et cetera-these are like demons. Among these even one crushes a careless man: The master is certainly suffering from love. Love alone is hard to subdue; how much more when assistance is given by a desire to dally with another man's wife. Henceforth, the lord of Lankapuri, though powerful, will soon fall into a very great ocean of calamity." I Then the ministers said: "We are ministers in name only.. You alone are minister by whose counsel such a state of affairs has been pointed out in advance. But what good is counsel to a lord subject to love, like instruction in Jain religion to a people having wrong belief ? Raghava's men, Sugriva, Hanumat, and others are gathered together. Who does not support the party of noble men observing the law ? The destruction of our family by Aiksvaka (Rama) with Sita as its cause was predicted by the astrologer. Nevertheless, we must do what is suitable for the occasion in accordance with the dignity of heroes." . Then Bibhisana had machines, et cetera mounted on the wall. For ministers 'look at the future with the eye of counsel. Search for Sita (182-280) Now Rama passed some time somehow or other, comforted by Saumitri, suffering from the separation. Laksmana himself, sent by Rama who had instructed him, marched to Sugriva, carrying his quiver, bow, and knife. Splitting open the earth by his footsteps, shaking the mountain, felling trees on the road by the touch of his arms swinging from speed, his forehead terrible from a violent frown, his eyes red, the road deserted by terrified

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258 CHAPTER SIX door-keepers, he arrived at Sugriva's house. Hearing that Laksmana had come, the king of Vanaras left the women's apartments hastily and approached him, trembling from fear. Laksmana said angrily: "Have you performed your duties that you remain comfortable, fearless, surrounded by your queens, Vanara ? Do you not know that your master, seated under a tree, passes days like years, and that your promise has been forgotten? Arise now to bring news of Sita. Do not go Sahasagati's path. It the road) is not closed." Falling at his feet Sugriva said, "Be gracious. Pardon my negligence alone since you are the lord." Conciliating Saumitri thus and putting him in front, the lord of Vanaras went quickly to Ramabhadra and bowed with devotion. He instructed his own soldiers, "Listen! All of you who have arms, search everywhere for Maithili, unstumbling." Thus ordered by him, the soldiers went to islands, mountains, rivers, chasms in the earth, and elsewhere in great haste. Then Bhamandala heard of the kidnaping of Sita, came to Rama, and remained, exceedingly grieved like him. Viradha came with soldiers, pained by his master's trouble, and remained there like a footman of long-standing, wishing to serve. Sugriva himself reached Kambudvipa in his traveling and Ratnajatin, having seen him from afar, reflected: "Has Sugriva, the lord of Vanaras, powerful, been sent to kill me by Dasamaulin who has remembered some fault of mine? Before, my vidya was taken away by Dasasya, powerful, and now Sugriva, the lord of Haris 166 will take away my life." As he was absorbed in these reflections, Sugriva came to him quickly and said, "Why have you not come to meet me in an aerial car? Why are you indolent?" He replied, "My vidya was destroyed entirely by Dasasya, for I was present at the fight when he kidnaped Janaki." 186 198. I.e. monkey = Vanara.

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BRINGING NEWS OF SITA 259 Then he was taken by Kapiketu (Sugriva) to Rama and at his request told the news about Sita. "Your Majesty, the queen, the noble Sita, was kidnaped by the cruel, evil king of Lankapuri and my vidya was taken from me angry (about it). 'Oh! Rama! Dear Saumitri! Brother Bhamandala !' I was angry at Dasamauli, when Queen Sita was crying out these words." Delighted by this news of Sita, the chief of the Raghus embraced Ratnajatin, lord of Surasangitapura. The descendant of Raghu asked again and again for the story of Sita, and again and again he related it to satisfy his mind. Ramabhadra asked the soldiers, Sugriva, et cetera, "How far from here is Lanka, the city of this Raksas ?" They replied: "What have we to do with this city near or far? We are all like straw, compared with Ravana, conqueror of the world." Rama said: "Enough of this hesitation about being defeated or not defeated. Like a security for the sight (of him), just show him to us. You will soon know the power of him, merely pointed out, the blood of whose neck is being sipped by the arrow shot by Saumitri." : Laksmana said: "Who, pray, is this Ravana who has accomplished this by a worthless trick, like a dog? I shall cut off the head of the trickster in accordance with warrior practices. You look on, just spectators of the battledrama." Jambavat declared: "Everything is suitable for you. But the man who lifts up Kotisila will kill Ravana. That was declared by the wise sadhu Anantavirya. To give us confidence lift up the stone." "Very well," said Laksmana and they took him at once in an aerial car to Kotisila. He lifted up the stone, like a creeper, with his arm and was hailed, "Well done! Well done!" by the gods with showers of flowers. With confidence inspired, they took Laksmana in the aerial chariot as before to Kiskindha into Rama's presence. Then the elders of the Kapis said: "The destruction of Ravana is your business. First a messenger must be

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260 CHAPTER SIX sent to the enemy. That is the custom of statesmen. If the purpose should be accomplished by a messenger, then enough of aggressive action of kings themselves. Let some messenger, capable and powerful, be sent there. For Lanka is known throughout the world as being difficult of entrance and exit. Having gone to Lanka, the messenger will talk to Bibhisana for the surrender of Sita. For he is the politic one in the Raksas-family. He will advise Ravana to release Sita and, scorned by Ravana, he will go to you at once." This speech of theirs was approved by Rama and, having sent Sribhuti, Sugriva summoned Hanumat. Then Hanumat, like the sun in splendor, bowed to Rama seated in council, surrounded by Sugriva, et cetera. Then Sugriva explained to Rama: "In distress he is our best brother, the well-bred son of Pavananjaya. There is no one else among all the Vidyadharas equal to him. Instruct him about obtaining news of Sita, master." Hanumat said: "There are many Kapis like me. King Sugriva says this from affection. Gava, Gavaksa, Gavaya, Sarabha, Gandhamadana, Nila, Dvivida, Mainda, Jambavat, Argada, Nala, and many other Kapi-chiefs are here, master. Completing their number, I am ready to do your work. Shall I lift up Lanka with Raksasadvipa and bring it here? Or shall I capture Dasakandhara and his relatives and bring them here? Or, after killing Dasagriya and his household right there quickly, shall I bring the queen, daughter of Janaka, uninjured ?" Rama said: "Everything is possible for you. Therefore, go to the city Lanka and search for Sita. Deliver this ring of mine to the queen as a token from me and bring here her crest-jewel as a token. Deliver this message from me: 'Queen, the elder brother of Laksmana, exceedingly grieved at separation from you, remains thinking of you alone. Do not abandon life because of separation from me, beloved wife. Soon, indeed, you will see Ravana killed by Laksmana." Hanumat said, "You remain here,

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261 BRINGING NEWS OF SITA lord, until I return from Lanka, after executing your order." With these words, Maruti bowed to Raghava and went with his attendants to Laikapuri in a very swift aerial car. As he went through the air, he saw the town, Mahendrapura, of his maternal grandfather, Mahendra, on the summit of Mt. Mahendra. Hanumat thought: "That is Mahendra's city, by whom my mother, though innocent, was banished at that time." 166 Remembering this, angry, he had the battle-drum beaten, splitting the atmosphere, as it were, by the echoes from the quarters of the heavens. King Mahendra, having seen an enemy army, having the strength of Indra, went forth with his sons with soldiers for the business of battle. A great battle between the armies of Mahendra and Hanumat took place, terrifying with a rain of blood like a portentous cloud in the sky. Prabhanjani destroyed enemy soldiers, like a wind destroying trees, in a moment, moving about in the battle rapidly. Prasannakirti, son of Mahendra, fought with Hanumat, striking him unhesitatingly, not knowing that he was his sister's son. Though both were powerful and both were very angry, they acknowledged weariness from the close fight with each other. While fighting, Pavani reflected: "Alas! I started this fight, delaying my master's business. These men who will be conquered in a moment--they are my mother's family. Nevertheless, they must be conquered to finish what was started.". With these reflections, Hanumat, angered, instantly bewildered Prasannakirti with blows and captured him, his weapons, chariot, and charioteer being destroyed. After a hard fight, Maruti took Mahendra, bowed to him, and explained: "I am your grandson, son of Anjana. At Rama's command I am traveling to Lanka to set free Sita. When I came here, I remembered my mother's 166 238. See above, p. 170.

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262 CHAPTER SIX exile for a long time. From anger at that, you were made to fight, father. Pardon me. I shall go on the master's business. You go to our master's presence." * Mahendra embraced him, powerful, and said, "I have heard of you before through popular report. By good fortune I have seen that you are strong, now. Go on your master's business. May your journey be prosperous." With these words Mahendra went to Raghava with his army. As Hanumat went through the air, he saw two mupis standing in kayotsarga on the island Dadhimukha. Not far from them he saw three maidens engaged in meditation, who had perfect forms, occupied with subduing a vidya. Then a forest-fire blazed up on the whole island and the sadhus and the maidens were in danger from the fire. From friendliness toward them Hanumat took water from the ocean by means of a vidya and extinguished the fire, like a cloud. Just at that time the maidens had the vidya subdued and, after circumambulating the two munis engaged in meditation, they said to Hanumat: "You did well to prevent a calamity to the sadhus, devout layman. With your assistance the vidya has submitted to us without wasting time." "Who are you?" he asked and the maidens said: "In this city Dadhimukha there is a king, king of the Gandharvas. We are his daughters by Kusumamala. Many lords of Khecaras have asked our father for us. A Khecara, Angaraka by name, became crazy on our account. Our father did not give us to him nor any one else, for he was very fastidious. Our father asked a muni, 'Who will be my daughters' husband?' and he said, 'Whoever kills Sahasagati, he will be. Because of that speech our father is searching for him, but has not found him anywhere. To learn who he is, we undertook the subduing of the vidya. The fire was made by Angaraka to destroy the vidya and was nobly extinguished by you, a disinterested friend. The vidya, named Manogamini, which

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BRINGING NEWS OF SITA 263 submits (usually) in six months, has become subject to us at once because of your assistance." Hanumat told them about the slaying of Sahasagati by Rama from the beginning and his own going to Lanka. Delighted, they told their father the whole story and he went at once to the descendant of Raghu with them and with his army. Hanumat flew up and, as he went to Lanka, he saw the vidya Asalika, terrible as the night of the destruction of the world. "Hey, Kapi! Where are you going? You have become food for me." Saying this tauntingly, she opened her mouth. Holding a club, Hanumat entered her mouth, split her like the sun splitting a cloud, and came out. By the power of his vidya the son of Marut destroyed quickly the wall of Lankapuri which she had made, as easily as a potsherd. He, chief of those resorting to battle, killed also the guard of the wall, named Vajramukha, who was exceedingly angry, fighting with him. When Vajramukha had been killed, his daughter, Lankasundari, strong from vidyas, challenged Maruti to battle from anger. She behaved with skill in battle, like lightning in the sky, striking Hanumat frequently like a mountain. The son of Pavananjaya destroyed her weapons with his own weapons and soon made her stripped of weapons like a creeper stripped of leaves. "Who is he?" she went to look at Anjana's son from amazement and she was struck by Kama with arrows. She said to Hanumat: "Hero, foolishly I made you fight, from anger caused by my father's killing, without reflecting. A sadhu predicted formerly, 'Whoever kills your father will be your husband.' Therefore, lord, marry me willing. Who else in the whole world is a soldier equal to you! Then with you as a husband, I shall remain exceedingly proud among women." Joyfully Hanumat married the maiden, who was so respectful, with a Gandharva-marriage with affection. " ""

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264 CHAPTER SIX Description of sunset, moonrise and dawn (281-316) Then the sun sank into the western ocean, as if he wished to bathe because of weariness from wandering in the forest of the sky. As the sun departed, after enjoying the western quarter, he took away her garments, as it were, in the guise of twilight-clouds. A row of red clouds shone in the west, as if brilliance had remained independently, after abandoning the sun when he set. Quickly the face of the East darkened from shame at the thought, "Deserting me, with a new love he has wooed the West who has a new color." Lamentation was made by the birds in the form of twittering from grief at the abandonment of their play-grounds. The pitiful cakravaki became sad like a passionate woman whose husband is far away. The lotus covered her face entirely when the sun set,167 like a faithful wife whose husband has gone to rest. The cows returned quickly from the forest, eager for their calves, worshipped by Brahmans delighted at obtaining a bath from the wind.108 When the sun set, he surrendered his own brilliance to fire, like a king surrendering sovereignty to his heir. Fires, which stole the beauty of a row of constellations descended from the sky, were lighted everywhere by women. When the sun had set and the moon had not (yet) risen, darkness 169 began to spread. Verily, mischievous persons are clever in deceit. Is this vessel of heaven and earth filled with dust from Mt. Anjana or with antimony? It was observed entirely filled with darkness. Neither dry land, nor water, nor directions, nor the sky, nor the earth-what need for many words--not even one's own hand could be seen at that time. The stars in the sky which was dark like a sword, anointed with darkness com 167 287. The day-blooming lotus. 168 288. Refreshed by the evening breeze? I have found no ritual vayavyasnana. 169 291. Tamas, with a play on its meaning as the source of ignoble qualities.

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BRINGING NEWS OF SITA 265 pletely, resembled for a long time cowries on a gamblingboard. The sky, dark as collyrium, with distinct constellations resembled a pool of the Yamuna with erect white lotuses. With the flood of darkness making everything one shape, penetrating in every direction, the whole universe became deprived of light like Patala. In dense darkness women-messengers, unafraid, eager for lovers' meetings, spread out as they liked, like carp in a pool. Women went to meet their lovers, their anklets pushed up to their knees,170 their clothes dark as a tamala, their bodies anointed with musk. Then the moon rose, resembling the golden finial on a palace on the eastern mountain, the bulb for the shoots of moonbeams. The spreading darkness in the guise of the mark on the moon appeared to be having a fight with the moon from inborn enmity. The moon sported at will with the stars in the broad sky, like a bull with cows in the cow-pen. The moon with its spot clearly visible in the interior shone like a vessel of silver containing musk. The rays of the moon, tripped by lonely men with their hands held out, streamed ahead like arrows of Love. The bees abandoned the day-blooming lotus which had fallen into a poor state, though enjoyed for a long time, and resorted to the night-blooming lotus. Shame on friendship with the low! The moon made the sephali's 171 blossoms fall by strokes with its rays, as if to prepare arrows for its friend Puspesu. Making the moonstones drip, the moon, by making new pools, caused panegyrics on his own good works, as it were. The moonlight which lighted up the face of the sky exhibited the sad faces of unchaste women moving about, like day-blooming lotuses. The son of Pavananjaya passed the night without anxiety in dalliance with Lankasundari. Then the sun rose, adorning the quarter dear to Pracinabarhis with rays resembling threads of gold. The 170 298. To keep them from tinkling. 171 305. See II, n. 458.

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266 CHAPTER SIX rays of the sun, advancing unhindered, became missiles for causing sleep for the open night-blooming lotuses. The head-wreaths, discarded by the women awakened, cried out, as it were, with the sounds of the bees at separation from the knot of hair. Courtesans returned from the houses of their lovers, their eyes red from the exertion of keeping awake during the night. Rows of bees left the interiors of the open lotuses, like creepers of sighs from the lotus-mouths of deserted wives. The moon had the strength of its light stolen by the splendor of the risen sun and resembled a spider's web. The darkness which had not been contained in the space between heaven and earth was led away somewhere by the sun, like a cloud by a strong wind that has scattered it. The citizens began to attend to their respective duties, because of the departure of sleep that had been bound by the night, as it were. Meeting of Hanumat and Sita (317-408) Then Hanumat took leave of Lankasundari with fair words and entered the city Lanka, possessing great power. Then the son of Pavananjaya, the abode of strength, terrifying to enemy soldiers, went to the home of Bibhisana. Questioned by Bibhisana, after he had entertained him, as to his reason for coming, the son of Anjana said, his voice deep from strength: "As you are the brother of Ravana, considering the consequences of proper action, have Sita, the virtuous kidnaped wife of Rama, freed from Ravana. The kidnaping of Kakutstha's wife by your brother, though powerful, is the cause of suffering both in this world and the next." Bibhisana said: "Well said by you, Hanumat. I have already told my elder brother to release Sita. I shall ask my brother again urgently, if he will free Sita now at my request." At these words of Bibhisana the son of Anjana flew up and went to the garden Devaramana occupied by Vaidehi. There the son of Pavananjaya saw Queen Vaidehi at the foot of an asoka, her hair in

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BRINGING NEWS OF SITA 267 disorder on her cheeks, with the ground made into a pool from the repeated streams of tears, her lotus-face dark like a lotus nipped by frost, her body extremely thin like a digit of a new moon, the blossom of her lip suffering from the heat of passionate sighs, motionless like a yogini, meditating "Rama! Rama !" her clothing soiled, indifferent to her body. Hanumat thought: "Indeed, Sita is a very virtuous wife. People are purified by the mere sight of her. Rama is justly crushed by separation from her ; Rama who has such a pure wife, beautiful and virtuous. This wretched Ravana will perish twice over because of the great majesty of Raghudvaha and his own great evil. Then making himself invisible by magic, Hanumat threw the ring into Sita's lap and she rejoiced at seeing it. Just then Trijata reported to Dasakaatha: "Janaki has been depressed for so long, but today she is cheerful." "I think she has forgotten Rama and is now willing to stay with me. Go and remind her," he said to Mandodari. Then Mandodari went again as go-between for her husband and spoke to Sita respectfully in order to seduce her: "Dasanana excels in unique strength and good looks. You are unequaled also in beauty and grace. If a suitable union was not arranged for you two by an ignorant fate, nevertheless, let it take place now. Having approached him who deserves to be loved, love him loving (you), Janaki. Let his other wives and me execute your commands, fairbrowed lady." Sita said: "Wicked woman, acting as go-between for your husband, who can bear to look on your face or your husband's, evil-faced woman! Consider me at Rama's side and that Saumitri has come here to kill quickly your husband and his brothers as he did Khara and others. Get up! Get up! wicked woman. I will not talk with you in future." Thus reviled by Sita, she went away, angry. Then Hanumat became visible, bowed to Sita with joined hands, and said: "By good fortune Rama and

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268 CHAPTER SIX Laksmana are victorious. I have come here, ordered by Rama to get news of you. After I have gone back there, Rama will come here to destroy the enemy." Weeping, Sita asked him: "Who are you? How have you crossed the ocean difficult to cross? My husband lives some place with Saumitri. Where have you seen him and how does he spend the time?" Hanumat related: "I am the son of Pavana and Anjana. I crossed the ocean in an aerial car by a vidya. Rama with Laksmana is lord over Kiskindha, having reduced Sugriva, lord of all the Vanaras, to the status of a footman by killing his enemies. Rama grieves day and night because of the separation from you and makes others grieve, like a mountain with a forest-fire. Like a calf separated from a cow, Laksmana, separated from you, mistress, experiences no pleasure, looking at the empty sky constantly. Your husband and your husband's younger brother, one moment sorrowful, the next moment angry, are not happy, though consoled by Sugriva. Bhamandala, Viradha, Mahendra, and other Khecaras attend them, like the gods serving Sakra and Isana, having become footmen. I was recommended by Sugriva and was sent by Rama to deliver his ring and obtain news of you, queen. If your crest-jewel is taken by me as a token from you, your lord will know from seeing it that I have come here.' At Hanumat's insistence and from joy at news of Rama, she ate at the end of the twenty-first day and night. She said to him: "Take my crest-jewel as a token from me and go quickly, friend. If you stay, there will be violence. If that cruel Raksasa knows that you have come here, he, strong, will surely come to kill you, like death." Smiling confidently, his hands joined, he said: "You say this to me from affection, being timid, mother. I am the footman of Rama and Laksmana, conquerors of the three worlds. Who is this miserable Ravana, even with his army, compared with me? Taking you too on my back, ""

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BRINGING NEWS OF SITA 269 mistress, I shall take you into the master's presence, having conquered Ravana and his army." Sita said with a smile: "You do not shame your lord, Ramabhadra, speaking with such confidence, sir. Everything is suitable for you, a soldier of Rama and Sarigin, but it is not proper for a strange man to touch me at all. That being so, go very quickly. You have done everything so that when you have gone my husband will make active preparation." Hanumat said: "I am going, but I shall show these Raksases the fickleness of power. This Dasasya, thinking himself a conqueror, scorns the strength of others. Let him know the power of Ramabhadra's soldier." Saying, "Very well," Sita gave him her crest-jewel. He bowed to her and departed, shaking the earth with his heavy footsteps. He began to destroy that same garden Devaramana by the strength of his hand reaching forth, like a forestelephant destroying a forest. He began the sport of destruction, without pity for the red asokas, without confusion among the bakulas, without compassion for mangoes, without motion among the campakas, with sharp anger for the coral trees, without mercy for the plantains and for other beautiful trees.172 Then the doorkeepers at the four gates of the garden, who were Raksasas, ran to attack him with hammers in their hands. Their blows stumbled on Hanumat like ocean-waves on a mountain on the coast. Pavani, angered, struck them with the same trees of the garden, without fatigue. Everything is a weapon for the strong. Quickly he destroyed the trifling Raksasa guards, as well as the trees, hethe Aiksvaku soldier, unstumbling as the wind. Some men went and told the lord of Raksasas about the killing of the guards of the garden committed by Hanumat. 172 367. There are pups on the adjectives and names of the trees which are purely a matter of sound and can not be reproduced.

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270 CHAPTER SIX Then the lord of Raksasas instructed Prince Aksa, the destroyer of enemies, with an army to kill Hanumat. Pavananjayi said to Aksa challenging to battle, "You fall to me in the beginning of battle like fruit at the beginning of a meal." "You thunder in vain, Kapi," the son of Ravana scolded and rained sharp arrows filling the range of the eye. Srisaila,173 like a high-waved ocean, made the son of Ravana like an island by a heavy rain of arrows like water. After the son of Anjana had made weapon against weapon for a long time from curiosity, wishing to put an end to the battle, he killed Aksa like an animal. . Then Indrajit came quickly from anger at his brother's death, saying confidently, "Stay! stay, Maruti." Then a battle started between the two very powerful men, cruel as the end of the world, causing the universe to tremble for a long time. Raining unceasing streams of arrows like streams of water, they looked like Puskaravartakaclouds in the sky. The space between them became hard to see at once from the constant clashing missiles, like an ocean with sea-animals. As many missiles as the son of Ravana, hard to restrain, discharged, Maruti destroyed them with many times as many missiles. All of Indrajit's soldiers, their limbs crushed by Hanumat's missiles, perished, like living mountains with rivers of blood. Seeing his army vanished and his own weapons made useless, the son of Dasasya discharged the missile nagapasa174 at Srisaila. The son of Pavana was bound from head to foot by the nagapasas which were very strong, just like a sandal tree. This binding by the nagapasas was endured by Hanumat. For from curiosity one is able to give temporary victory even to the enemy. Hanumat was led by the delighted Indrajit to Ravana, observed by wide-eyed Raksasas who were witnesses to the victory. Ravana said to Maruti: "Wretch, what has happened that these two miserable men are supported by you who 178 377. Hanumat. 174 385. A sort of magic noose. Literally 'snake-noose.'

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BRINGING NEWS OF SITA 271 have belonged to me since birth? Living in a forest, eating fruit, unclean, wearing dirty garments, like Kiratas, what glory will they give to you when they are satisfied? In the circumstances why have you come here at their command, since you jeopardize your life just by coming here, stupid? These earth-inhabitants are clever that they have made you do this. For rogues pull out charcoal (from a fire) by another's hand. As you were the best of followers to me and now are the messenger of an enemy, you are not to be killed, villain, but you are ridiculed just to teach you." Hanumat said: "When was I your follower? And when did you become my master? Are you not ashamed to talk so! Once upon a time your vassal, Khara, esteeming himself highly in battle,175 was freed from capture by Varuna 176 formerly by my father from friendship for you. I too came to your assistance in the past, summoned by you. I guarded you from Varuna's sons in battle and in danger. You are not suitable for assistance now, engaged in crime. Even conversation with you, the kidnaper of another man's wife, is for evil. I do not see anyone among your people who will protect you now from Saumitri alone, to say nothing of Rama, his elder brother." Angered by that speech, terrible from the frown on his brow, Dasanana said, biting his lips: "Since you support my enemies and have made an enemy of me, you are surely anxious to die. Why do you have disgust with existence in this case? Just as no one kills a leper, even one who wishes to die, from fear of murder, who would kill a messenger, villain! Now you are to be led around every road in Lanka, surrounded by people, mounted on a donkey and with five tufts of hair (like an ascetic)." Angry at these words, Maruti burst the nagapasas. For how long does an elephant remain bound by lotusstalks? Flying up like a flash of lightning, Maruti broke 175 395. I.e. of little worth? 176 395. See above, p, 176. 18

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272 CHAPTER SIX: the diadem of the lord of Raksasas into pieces with a kick. As Ravana cried, "Kill him! Seize him!" he destroyed the city with blows of his feet as if it had no lord. After furnishing amusement in this way, Pavani flew up like Garuda, went to Rama, bowed, and delivered Sita's crestjewel. Rama put Sita's crest-jewel over his heart, as if Sita had come in person, touching it again and again. Questioned graciously by Dasarathi who embraced him like a son, Hanumat related the humiliation of Dasavaktra and all the news of Sita in detail, the success of his strength of arm being heard by others.

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CHAPTER VII THE KILLING OF RAVANA Expedition to Lanka (1-13) Then Rama and Saumitri, attended by soldiers, Sugriva, et cetera set out through the air for the conquest of Lanka. Bhamandala, Nala, Nila, Mahendra, Pavananjayi, Viradha, Susena, and Jambavat, Angada and other Vidyadhara-lords by crores went immediately to Rama, covering the face of the sky with their armies. Many marching-drums, beaten by the Vidyadharas, filled the sky with very deep sounds. The Khecaras went through the sky in aerial cars and chariots, on horses, elephants, and other vehicles, proud of performing their master's work. Crossing above the ocean with his army, in a moment Raghava reached the city Velandhara on Mt. Velandhara. Two kings, Samudra and Setu, like oceans hard to restrain, began to fight excitedly with Rama's vanguard. Nala captured Samudra and Nila, long-armed, captured Setu and led them to Rama, wise in their master's business. Kakutstha restored them as before. For the great are compassionate to enemies who have been defeated. Samudra gave his three daughters, very beautiful in form, the first among beautiful women, to Rama's younger brother. Having spent the night (there), at dawn Raghudvaha followed Setu and Samudra and came very soon to Mt. Suvela. There Rama conquered a king, Suvela by name, hard to conquer, spent one night, and set out at dawn. After conquering Hansaratha on Hansadvipa near Lanka, the best of the Raghus camped there. When Kakutstha was nearby, like Saturn in Pisces, Lanka trembled in every direction, fearing the end of the world. Ravana's

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274 vassals armed themselves for battle, Hasta, Prahasta, Marica, Sarana, and others by the thousand. Ravana, expert in beating enemies, had the cruel battle-drums beaten by the crore by servants. Break between Ravana and Bibhisana (17-44) Then Bibhisana went to Dasasya, bowed, and said: "Be gracious for a moment. Consider my speech which would have good results. Before, without reflecting you kidnaped another's wife, causing destruction of two worlds. Your family was shamed by that. Kakutstha has come to take his wife with him. This alone is hospitality-surrender his wife. Otherwise, Rama will take Sita from you and will destroy your whole family with you. To say nothing of Rama and Saumitri who caused the death of rash Khara, did Your Majesty not see Hanumat, one of his soldiers? Your glory is greater than Indra's glory. Do not destroy it because of Sita. In this way your ruin of both kinds 177 would take place." Then Indrajit said: "Our whole family has been disgraced by you timid from birth. You are not my father's brother. Thinking our father, who is the conqueror of Indra even, the leader of complete success, capable of such conduct, you certainly wish to die, fool. Formerly our father was tricked by you telling lies, since you did not kill Dasaratha after promising to do so. You wish to protect Dasarathi, who has come here, from our father, you who show fear, born from earth-dwellers, shameless. I think you are a partisan of Rama. Even in counsel you are not superior. Counsel by a wise minister has good results for kings." Bibhisana said: "I am certainly not a partisan of the enemy. But you have sprung up, an enemy in the form of a son, causing the destruction of the family. While Life and glory. 177 22. CHAPTER SEVEN

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THE KILLING OF RAVANA 275 your father here is blind from power and love, what do you, as if blind from birth, know, O foolish suckling! King, soon you will perish because of this son and your own conduct. I grieve in vain on your account." Extremely angry, Ravana drew his terrifying sword and, corrupted by fate, got up actually to kill Bibhisana. Bibhisana, terrifying from a frown, pulled up a long post, like an elephant, and got up to fight Ravana. They were prevented from fighting by Kumbhakarna and Indrajit, who intervened quickly, and were led to their respective places like elephants to stables. "Get out of my city. You are consuming your shelter like a fire." So ordered by Ravana, Bibhisana went near Rama. Thirty proud army divisions of Raksasas and Vidyadharas deserted the lord of Lanka at once and followed Bibhisana. Seeing him approaching, Sugriva and others trembled. For there is no confidence in an enemy like a witch. He announced himself by sending one of his men to Rama first and Rama looked at Sugriva's face, a vessel of confidence. Sugriva said: "Even if these trifling Raksasas are deceitful from birth by nature, nevertheless let him come here. We will learn from spies his intentions good or bad and we shall act here in accordance with his ascertained intention, lord." A Khecara, named Visala, conversant with these affairs, said: "Bibhisana alone among the Raksasas is noble and righteous. He was banished by his brother who was very angry because he spoke for Sita's release. He has come to you for protection. This is not otherwise." Hearing this, Rama had Bibhisana admitted by the door-keeper and hastened to embrace him whose head was bowed at his feet. Bibhisana said: "I have left my elder brother who is unethical and have come to you. Command me devoted, like Sugriva." Then Raghava conferred on him the realm of Lanka. Sometimes submission to the great is not in vain.

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276 CHAPTER SEVEN War between the Raksasas and Vanaras (45-259) Raghudvaha spent eight days in Hansadvipa and set out, attended by an army, to Lanka like the wind at the end of the world. Having obstructed twenty yojanas in width of ground with the army, Kakutstha remained ready for battle, a mountain of strength. The tumult of Rama's army, like the roar of the ocean, deafened Lanka, as if the ground of the universe were bursting. Dasakandhara's generals, having unequaled universal strength, armed themselves at once, Prahasta and others, holding weapons erect. Heroes assembled around Dasanana, flying up simultaneously, some with elephants as vehicles, some with camels as vehicles, others in chariots drawn by tigers, and others in chariots drawn by donkeys; some with men as vehicles, like Kubera; others with rams, like Agni; some with buffaloes, like Yama; and others with horses like Revanta; some in aerial cars like gods, intent upon the business of battle. Red-eyed from anger, armed, the eldest son of Ratnasravas (Ravana) got into his chariot filled with many kinds of weapons. Bhanukarna, carrying a trident like another Yama, came and became Dasakantha's attendant. The princes Indrajit and Meghavahana stood at Dasakantha's sides like arms. Other sons and powerful vassals by the crore, Suka, Sarana, Marica, Maya and Sunda and others came. Covering the heavens with innumerable thousands of army divisions skilled in fighting, Dasanana left his city. The heroes of Dasasya's army-some of whom had tiger-banners, some sarabha-banners, some deer-banners, some elephant-banners, some peacock-banners, some serpent-banners, some cat-banners, some cock-banners; some of whom carried bows, some swords, some nailstudded clubs, some hammers, some tridents, some ironbound clubs, some axes, some nooses-dispersed skilfully for the business of battle, calling by name the opposing heroes again and again. Covering the earth for fifty

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THE KILLING OF RAVANA 277 yojanas with the width of his army like Vaitadhya, Ravana stepped for battle. Praising their own leaders, criticizing the enemy leaders, attacking each other, reciting each other's names, making weapons resound against weapons accompanied by hand-clapping, the soldiers of Rama and Ravana joined each other like cymbals. "Got go! Stay! stay! Do not be afraid. Discharge your weapon! Take up your weapon!" Such were the speeches of the soldiers on the battle-field. Spears, darts, arrows, discs, iron-bound clubs, and clubs of the two armies flew up like birds in a forest. Then the sky seemed to have various Ketus and Rahus from the swords that were broken by blows against each other and heads that had been cut off quickly.178 The soldiers, making elephants roll on the ground with blows from hammers repeatedly, had the appearance of playing ball and stick. The five parts 179 of soldiers which had been cut off with axes by other soldiers fall like branches of trees. Heroes cut off heroes' heads and throw them on the ground like food suitable for hungry Kinasa (Yama). In this battle between the powerful Raksasas and Vanaras victory was to be obtained after a long time like the money of heirs. When the battle had been going on for a long time, the army of the Raksasas was broken by the Vanaras like a forest by winds. When the army of the Raksasas was broken, Hasta and Prahasta, always securities for victory for the lord of Lanka, were eager to fight with the Vanaras. Two great Kapis, Nala and Nila, rose to oppose the two consecrated for sacrifice in battle. First, Hasta and Nala, opponents, powerful, mounted on chariots, met like retrograde and forward-moving planets. They strung their bows and twanged the bowstring, as if inviting each other to battle by the sound of the bowstring. The two rained arrows on each other so that their chariots 178 67. Ketu is represented as a sword and Rahu as a head. 170 69. Hands, feet, and heads.

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278 looked like porcupines with quills of arrows. Defeat and victory fell now to Nala, now to Hasta. No difference in their strength could be detected even by experts. Ashamed before his own soldiers who were witnesses, Nala, powerful, expert, cut off Hasta's head with a knife from anger. At once Nila slew Prahasta, as Nala had slain Hasta, and a rain of flowers fell from the sky on Nala and Nila. CHAPTER SEVEN From anger at the killing of Hasta and Prahasta, Marica, Sinhajaghana, Svayambhu, Sarana, Suka, Candra, Arka, Uddama, Bibhatsa, Kamaksa, Makara, Jvara, Gambhira, Sinharatha, Asvaratha, and others in Dasanana's army advanced. Madana, Ankura, Santapa, Prathita, Akrosa, Nandana, Durita, Anagha, Puspastra, Vighna, Pritikara, and other Kapis fought with Raksasas separately, leaping up and falling down, like cocks fighting with cocks. The Raksas Marica fought resolutely and killed Santapa; Nandana killed the Raksasa Jvara; the Raksasa Uddama killed Vighna; the Vanara Durita killed Suka; the Raksasa Sinhajaghana killed the Vanara Prathita; and the sun set. Then the soldiers of Rama and Ravana returned, purifying their own men, killed and unkilled. At dawn the Raksas soldiers advanced to fight Rama's army, like the demons fighting the sun. Dasasya, mounted on a chariot drawn by elephants, set out for the business of battle in the midst of his army like Mt. Meru in the center of the earth. Carrying many weapons, more terrifying than death even, burning his enemies, as it were, with his eye red at that time, considering each one of his own generals like Satamanyu, scorning the enemy like straw, Ravana went to the battle-field. Raghava's generals, very strong, approached with the soldiers for battle, watched by the gods in the sky. Very soon the surface of the battle-field had rivers in some places, as it were, from the deep waters of blood; had high mountains, as it were, in some places from the eminent Kapis that had fallen; had makaras piled up, as it were, from the faces of makaras that had fallen from the chariots; had

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THE KILLING OF RAVANA 279 teeth, as it were, from the half-destroyed chariots; and was like a dancing-place in some spots with torsos dancing the tanqava. The soldiers of the Kapis were broken by a full attack by all the Raksasas urged on by the twang of Rayana's bow. Angered by the rout of his soldiers, Sugriva himself with his bow strung set out, shaking the earth with his mighty forces. Saying, "O king, stay here. See the strength of me alone," Hanumat restrained Sugriva and started for the battle. Hanumat plunged into the Raksasa-army haughty because of its numerous forces, like Mandara into the ocean with cruel sea-animals. Then Malin,180 with deep thunder like a rain-cloud, hard to conquer in battle, adorned with bow and quiver, attacked Hanumat. The heroes, Hanumat and Malin, twanging their bows, shone like untamed lions giving slaps with their tails. Malin and Hanumat attacked each other'with missiles, destroyed each other's missiles, and reviled each other. After they had fought for a long time Hanumat deprived Malin, abounding in strength, of weapons like the summer sun a pool of water. "Gol gol old Raksas. What is the use of killing you !" Vajrodara approached Srisaila saying this and said: "Oh. villain, you die, talking in this way, vile creature. Comel come! fight with me. You die. Do not go." Maruti heard that speech like a lion hearing a challenge and, very proud, roaring, covered him with arrows. Shaking off that rain of arrows, Vajrodara made him invisible with arrows, like the rainy season the sun with clouds. "Oh! Vajrodara is a hero adequate to Hanumat. Oh! Pavani is a soldier who is adequate to the Raksas Vajrodara." Hanumat, unable to bear these speeches of the gods-spectators of the play of battle, victorious over enemies, a mountain of conceit, raining : various missiles at the same time, like a cloud, raining meteors, killed Vajrodara while the Raksasas looked on. 180 100. This must be Sumalin. Malin was killed long ago.

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280 CHAPTER SEVEN Angry at the killing of Vajrodara, Jambumalin, the son of Ravana, reviling Maruti, challenged him, like an elephant-driver an elephant. Both very powerful, wishing to kill each other, fought for a long time with arrows, like snake-charmers with snakes. Returning twice as many arrows each time for the arrows (received), they reached the lowest and highest stage of debt alternately. Hanumat, angry, deprived the enemy of chariot-horses, chariot, and charioteer and struck him with a very heavy hammer. Jambumalin fell to the ground dazed and Mahodara, a Raksas-hero, jumped up angrily, showering arrows. Other Raksasa-soldiers, wishing to kill Hanumat, surrounded him completely like pure-bred dogs a boar. Some were struck on the arms, some on the face, some on the ankles, some on the heart, some in the abdomen, by Hanumat with sharp arrows. Like a fire in a forest, like the submarine fire in the ocean, the hero Maruti shone in the army of the Raksasas. At once the son of Pavananjaya, crest-jewel of the powerful, scattered the Raksasas like the sun scattering darkness. Angered by the destruction of the Raksasas, Kumbhakarna, carrying a trident, like Isana descended to earth, himself ran to fight. Kumbhakarna killed the Kapis-some by kicks, some by blows with his fists, some by blows with his elbows, some by slaps, some by blows with a hammer and with a trident, and some in mutual conflict. Having seen the younger brother of Ravana attacking violently like the ocean at the end of the world, Sugriva ran up. Bhamandala, Dadhimukha, Mahendra, Kumuda, Angada, and others ran up, like an active fire. The chiefs of the Vanaras besieged Dasanana's younger brother, like hunters besieging a lion, all at once raining various missiles. The chief of the Night-goers (Raksasas) released the missile 'Go-to-sleep' against them, which was just like another night at the end of the world, unerring as the speech of a muni. Seeing his army going to sleep, like a night-blooming lotus by day, Sugriva recalled

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THE KILLING OF RAVANA 281 the vidya "Wake-up.' "Oh! Where is Kumbhakarna ?" Making a loud tumult, like the birds at dawn, the Vanarasoldiers got up. Eminent Kapis, commanded by Sugriva, highly-praised fighters, their bows drawn to their ears, attacked Kumbhakarna. Sugriva destroyed Kumbhakarna's charioteer, chariot, and chariot-horses with a club, like a physician destroying diseases. Then Kumbhakarna, who had descended to the ground, with a hammer raised in his hand, like a mountain with one peak, ran to Sugriva. Many Kapis fell from the very strong wind caused by him as he ran to fight, like trees from the touch of elephants. Unhindered by the Kapis like the current of a river by mounds, he struck Sugriva's chariot with a hammer and reduced it to dust. Leaping in the air Sugriva discharged a very large stone at Kumbhakarna, like Vajrin hurling a thunderbolt at a mountain. Kumbhakarna broke the rock to pieces with a hammer, showing a supernatural rain of dust to the Kapis, as it were. Valin's younger brother discharged the powerful missile 'Stroke-of-lightning,' which made the noise, tadat, taditi, at Ravana's younger brother. Kumbhakarna fell to the ground, struck by 'Stroke-oflightning,' with an appearance terrifying to the world, like a mountain at the end of the world. Angered because his brother was dazed, Dasanana himself, like Death in person, advanced, terrifying with a frown on his brow. Indrajit bowed before him and said: "Neither Vama, nor Varuna, nor Kubera, nor Hari is before you in battle. How much less are these mere Kapis! Therefore stay here, Your Majesty. I, angry, shall go and kill them like a handful of mosquitoes." Having restrained Dasagriva so, Sakrajit, his head erect from pride, powerful, striking blows, went into the midst of the Kapi-army. The battle-field was relinquished by the Kapis to him, powerful, as he attacked, like a pool to a buffalo by frogs. He said to the trembling Kapis: "Ho! ho! Stay here, Vanaras. I, the son of Ravana, do not kill non-combatants. Where is Maruti? Where

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282 CHAPTER SEVEN is Sugriva ? Or rather, what of them! Where are Rama and Saumitri, who consider themselves heroes ?" :: As he was talking so from insolence because of his strength, Sugriva, red-eyed from anger, challenged the son of Dasagriva to battle. Bhamanqala began to fight Meghavahana, the younger brother of Indrajit, like sarabha with sarabha. Clashing with each other, they looked like four elephants of the quarters, like four oceans, terrifying to the three worlds. The earth was shaken by the comings and goings of the chariots, and the mountains shook, and the earth trembled. No difference in the drawing and discharge of arrows could be detected on the part of them who were exceeding light-handed and expert. They fought for a long time with divine iron missiles, but no one of them was defeated by any one. Then Indrajit and Meghavahana, angered, discharged the powerful missile Nagapasa (serpent-noose) at Sugriva and Bhamandala. Bhamandala and the lord of the Kapis were bound by snake-nooses so that they were not able to breathe even. * Now Kumbhakarna regained consciousness and from anger struck with a club Maruti who fell to the ground unconscious. He picked him up with his arm encircling him like a serpent, like an elephant picking up something with his trunk, and put him under his arm. Bibhisana said to Rama: "Master, these two, very strong, are essential to the army, like eyes in a face. Vaidehin and Sugriva have been bound by the sons of Ravana with great snakes. I intend to release them, so they will not be taken to Lanka. Hanumat, who is held by Kumbhakarna with his very strong arm, must be freed without his reaching Lanka, Raghudvaha. Master, without Sugriva, Bhamandala and Hanumat, our army is without soldiers, as it were. Permit that I go." Just as he was saying this, the soldier Angada came rapidly, attacked, and fought with Kumbhakarna, skilled in fighting. Maruti escaped from the noose of his arm

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283 THE KILLING OF RAVANA which Kumbhakarna, blind from anger, raised, like a bird escaping from a cage. Bibhisana approached in a chariot to fight with the sons of Ravana in order to release Bhamandala and the lord of the Kapis. Indrajit and Meghavahana thought: "Our father's younger brother comes himself to make battle with us. How, indeed, can we fight with him who is like a father ? Departure from here is fitting. There is no disgrace to those fearing one entitled to respect. These two foot-soldiers, bound by nooses, will certainly die. Let them remain right here, so our father (uncle) will not follow us." With these reflections the wise sons of Ravana disappeared from the battle and Bibhisana stood looking at Bhamandala and the lord of Kapis. Rama and Laksmana stood there, their faces dark from anxiety, like the sun and moon whose bodies are concealed by a mass of snow.. Then Ramabhadra recalled the god Mahalocana, the best of the Suparna-gods, who had promised him a boon formerly. The god came, knowing the situation) by clairvoyance, and gave to Padma the vidya Sinhaninada, the pestle, chariot, and plow. He gave Laksmana the vidya Garudi, a chariot, and the club Vidyudvadana which destroys enemies in battle. He gave both other divine weapons of water, fire, wind, et cetera and umbrellas. As soon as they had seen that Garuda had become the vehicle of Saumitri, the serpents of the nooses of Bhamandala and Sugriva disappeared. A cry of "Victory! Victory!" arose on all sides in Rama's army and the god--the sun--went to rest as well as the army of Raksasas. At dawn again Raghudvaha's and Dasasya's soldiers went to the battle-field, the best parts of the whole armies. They commenced a great battle terrifying from flashing weapons resembling the teeth of Krtanta; commencing the encounter unexpectedly. The army of the Vanaras was stirred up by the angered Raksasas, like a pond by swine burned by the midday-heat. Seeing that most of the army was broken, Sugriva and the others,

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284 very powerful, entered the army of the Raksasas like yogis into the bodies of others. The Raksasas, subdued by the Kapi-lords, melted away like snakes overcome by garudas, like unbaked jars overcome by water. Angered at the destruction of the Raksasas, Ravana himself ran forward, splitting the earth, as it were, with the advance of the chariot. No one of the Kapi-heroes stood before him for an instant, as he advanced swift as a forest-fire, Bibhisana respectfully restrained Rama who had started to fight with him, came at once, and opposed Dasakandhara. Ravana said: "Oh, Bibhisana, to whom have you resorted by whom you are thrown into battle with me angry, like a morsel of food into a mouth? This was well advised, indeed, a protection to himself by Rama who sends you against me, the idea! like a hunter sending a dog against a boar. Even now have affection for you, my boy. So go! For today I shall kill Rama and Laksmana with their soldiers. Do not complete the number of those being killed. Go to your own place. Today this hand (of mine) is at your back." 181 Bibhisana said: "Rama advanced like Death himself against you, angered, and was restrained by me by a trick. I came here under pretext of a fight, wishing to enlighten you. Today free Sita. Be gracious. Do what I say. I have not gone to Rama from fear of death nor from greed for the kingdom, certainly, but from fear of censure, Dasanana. Remove censure by surrendering Sita so that I may return to you, leaving the chief of the Raghus." CHAPTER SEVEN Angry, Ravana said: "Why do you show fear today, miserable Bibhisana, evil-minded, cowardly? You have been talked to in this manner because of my fear of killing a brother, for no other reason.' Saying this, Dasakandhara twanged his bow. "" Then the brothers began to fight eagerly, drawing and raining various missiles unceasingly. Then Indrajit 181 185. As a support.

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THE KILLING OF RAVANA 285 and Kumbhakarna and the other Raksasas ran up from devotion to their masters, like servants of Krtanta. Rama obstructed Kumbhakarna; Laksmana Ravani; Nila Sinhajaghana; Durmasa Ghatodara; Svayambhu Durmati; Nalavira Sambhu; Angada Maya; Skanda Candranakha; and the son of Candrodara Vighna; King Bhamandala Ketu; Sridatta Jambumalin; the son of Pavananjaya obstructed Kumbha, the son of Kumbhakarna; the lord of Kiskindha Sumala; Kunda the Raksasa Dhumraksa; the son of Valin, Candrarasmi, the Raksasa soldier, Sarana. Other Kapis obstructed other Raksasas in this way and fought with them like sea-monsters with seamonsters in the ocean. While the battle, more terrible than the terrible, was taking place, Indrajit angrily discharged the missile of darkness at Laksmana. Saumitri, causing pain to enemies, at once melted that missile by the missile of heat, like a ball of wax by fire. Saumitri angrily discharged the missile, serpent-noose, at Indrajit and he was bound by it quickly like an elephant in water by a rope. Dasasya's son, his body bound by the serpent-missile, fell like a thunderbolt, splitting the earth. At Laksmana's command Viradha threw him inside his chariot and quickly led him to his tent, like a prison-guard. The elder brother of Laksmana bound Kumbhakarna with serpent-nooses and Bhamandala led him to his camp at Rama's command. Other enemy soldiers were bound by Rama's soldiers, Meghavahana, et cetera, and were led to their camps. sorrow, When Dasamukha saw that, filled with anger and he hurled his spear, the root of the Sri of Victory, at Bibhisana. The younger brother of Rama broke the spear into pieces in the air, as easily as a plantain-stalk, by means of sharp arrows. Dasagriva, seeking victory, lifted the great spear, named Amoghavijaya, which had been given by Dharanendra. He whirled it in the sky, flaming with the crackling sound, dhagad, dhagiti, making the sound tadat, taditi, like a flash of lightning from the

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286 CHAPTER SEVEN clouds at the end of the world. The gods in the air fled and the soldiers shut their eyes. After seeing it, none remained (where they were) comfortably, not even the gods. Rama said to Saumitri: "Bibhisana, our guest, is being killed. Shame on us, destroying those who have taken refuge with us." Hearing Rama's words, Saumitri, devoted to friends, went and stood in front of Bibhisana, attacking Dasakandhara. When Dasanana saw Garudastha 182 before him, he said: "This spear is not lifted against you. Do not die by the death of an enemy. Or rather, die; since you especially deserve to be killed by me. For the wretch, Bibhisana, stood before me in your place." Saying this, he whirled the spear and discharged it, which resembled an unexpected falling thunderbolt, at Rama's younger brother. Saumitri, Sugriva, Hanumat, Nala, Bhamandala, Viradha, and others struck it as it fell with their own weapons. Despising the strength of their ,weapons, like a rogue-elephant a goad, it fell on Laksmana's breast like submarine fire into the ocean, Pierced by it, Laksmana fell on the ground and a great cry "Ha! Ha!" rose on all sides in the army. Then angry, the elder Kakutstha, as if wishing to kill Ravana, began to fight him, standing in the chariot Pancanana. At once be with the chariot Pancanana made the enemy bereft of a chariot and Dasanana quickly got into another chariot. After he had broken chariots in this way five times, Kakutstha, whose valor was unique in the world, made Dasanana chariotless. Dasasya thought, "This man himself will actually die from affection for his brother. So enough of fighting with him now.". With this reflection, Dasagriva went to Larkapuri quickly and the sun set as if grieved at Rama's sorrow. Ravana having been defeated, Rama returned to Laksmana and fell fainting to the ground, when he had seen him stretched on the ground. 182 214. Laksmana. Garudastha = Visnu = Vasudeva.

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THE KILLING OF RAVANA 287 When Rama had been sprinkled with sandal-water by Sugriva and others, he recovered consciousness, sat down near Saumitri and, lamenting, said: "What pains you, child? Speak. Why do you remain silent? Reply by raising an eyebrow even. Please your elder brother. These watch your face, Sugriva and others, your followers. Why do you not reply with word or glance, you dear to the sight! Surely you do not speak from embarrassment at the thought, 'Ravana left the battle-field alive.' Therefore, speak. I shall fulfil your wish. Oh, miserable Ravana, stay! stay! where will you go? I shall soon start you on the long journey.' When Raghudvaha stood up, twanging his bow, the lord of the Kapis addressed him respectfully: "Master, it is night and the Raksasa has gone to Lanka. Our master is here, injured by a blow with a spear. Regain selfcontrol. Know that Dasanana is as good as killed. Consider only a means of restoring Saumitri." Rama said again: "My wife has been kidnaped; my younger brother killed. Still Rama survives. He is not torn into a hundred pieces. Friend Sugriva, Hanumat, Bhamandala, Nala, Argada, Viradha and others, go now to your own houses, all of you. Friend Bibhisana, you were in great sorrow from the kidnaping of Sita and the killing of Saumitri, since you had not accomplished your purpose. But, at dawn, friend, see your brother, an enemy in the guise of a brother, being led by the path of my own brother. At dawn, after satisfying you, I shall follow Laksmana. For without Laksmana what good to me are Sita and life?" Bibhisana said: "Why this weakness, lord? For a man, even though struck by that spear, lives for a night. Try with all kinds of charms, spells, et cetera to find a remedy for the blow before dawn appears." Raghava agreed; and Sugriva and the others made seven walls with four gates around the two Raghavas by means of a vidya. At the gates in the east stood Sugriva, Pavananjayi, Tara, Kunda, Dadhimukha, Gavaksa, Gavaya 19 d.

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288 in turn. On the north Angada, Kurma, Anga, Mahendra, Vihangama, Susena, Candrarasmi stood in turn at the gates. In the west Nila, Samarasila, Durdhara, Manmatha, Jaya, Vijaya, and Sambhava stood. Bhamandala, Viradha, Gaja, Bhuvanajit, Nala, Mainda, and Bibhisana stood in the south successively. Making the two Kakutsthas in the center in this way, Sugriva and the others, powerful, were devoted to watching, intent as yogis. Some one told Sita that Laksmana had been killed by the spear and at dawn Ramabhadra would die from affection for his brother. Hearing that news terrible as a clap of thunder, Janaka's daughter fell to the ground in a swoon, like a creeper struck by the wind. Sprinkled with water by the Vidyadharis, Janaki regained consciousness, got up, and lamented pitifully: "Oh! Laksmana dear, where have you gone, leaving your elder brother alone! For he is not able to exist even a moment without you. Alas! I am unfortunate since on my account now such a thing has happened to my husband and brother-in-law who are equal to gods. O earth, split open, please, for my entrance. O heart, split open for the extinction of life." A Vidyadhari, Avalokinya, saw Sita weeping so pitifully and, compassionate, said, "Queen, at dawn your brother-in-law will have an uninjured body and, coming with Ramabhadra, will make you rejoice." Restored to a sound state of mind by that speech, Kakutstha's wife thought constantly of sunrise, like a wakeful cakravaki. At the thought "Saumitri was killed today," Ravana rejoiced one minute; the next, having recalled the capture of his brother, sons, friends, he wept. "Oh! dear Kumbhakarna, you were like another best self of mine. Oh! Indrajit and Meghavahana, you were like second arms of mine. Oh! sons, Jambumalin and others, like different forms of myself, how were you made to undergo capture, never undergone before, like elephants?" Recalling repeatedly the recent capture, et cetera of his relatives, again and again Dasagriva fainted and wept. 198 CHAPTER SEVEN

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THE KILLING OF RAVANA 289 Cure of Laksmana (260-301) Now, a certain Vidyadhara approached Bhamandala, who was guard at the east gate of the wall in Padma's army, and said: "Show me the honored Padma, if you are indeed a friend of his. I shall be able to tell you a restorative for Laksmana. I am your benefactor." Bhamandala took hold of his arm and led him to Padma's lotus-feet. He bowed and explained: "I am the son, Praticandra, of King Sasimandala, lord of Sangitapura, by his wife Suprabha. For amusement one day I set out in the air with my wife and was seen by the Vidyadhara, Sahasravijaya. Then he fought me for a long time from hostility arising from my marriage and I was made to fall to the ground by the spear Candarava which struck me. Falling to the ground in the garden Mahendrodaya in the city Saketa, I was seen by your brother Bharata, very compassionate. At once the king sprinkled me with perfumed water and the spear went away from me like a thief from another man's house. I, astonished by the immediate healing of the blow, asked him about the power of the perfumed water and your younger brother related: 'A caravan-leader, named Vindhya, came here from Gajapura. One of his buffaloes, worn out by an excessive burden, fell on the road. The people of the city walked over him, stepping on his head, and the buffalo died from the great injury. From involuntary destruction of karma he became a god, a Vayukumara, named Pavanaputraka, lord of the city Svetankara. Knowing his former death by clairvoyance, angered, he made various and numerous diseases in this city and district. But there was no disease in the territory and house of my uncle, King Dronamegha, though living in my country. I asked him about the reason for the freedom from disease and Dronaghana said: "My wife, Priyankara, was formerly severely afflicted by disease. By the power of the embryo which developed

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290 CHAPTER SEVEN she was freed from disease and in time bore a daughter, named Visalya. A plague of diseases developed in my country, as in yours, and the people became healthy sprinkled by Visalya's bath-water. One day I asked Muni Satyabhutasarana and he said: "The fruit of penance in a former birth of Visalya is the curing of wounds, the removal of darts, and the destruction of disease of people by her bath-water; and Laksmana will be her husband.' Because of the muni's speech the power of Visalya's bath-water was ascertained by myself from right belief and experience, also." After telling this, Dronamegha gave me Visalya's bath-water and because of it my country became free of disease. I sprinkled you, also, with her bath-water and look! at once the dart became powerless and the wound healed.' So friendship between Bharata and me arose, lord. Before dawn bring Visalya's bath-water. So, hurry! Hurry! What will you do at dawn? When the cart is broken, indeed, what can the owner do?" Raghudvaha assigned Bhamandala, Hanumat, and Angada to get Visalya's bath-water from Bharata. They went by car with the speed of the wind to Ayodhya and saw King Bharata lying on the palace-roof. They sang to awaken Bharata, while in the air. For kings are aroused by some device even in the case of royal business. Bhamandala was noticed by Bharata, who had awakened, and was questioned. Bowing before him, Bhamandala told his business. For there is no preliminary praise of a friend from a friend. Then Bharata said, "I shall go there and accomplish that," and got into his aerial car and went to the city Kautukamangala. Asked by Bharata for Visalya, Dronaghana gave her accompanied by a thousand women to be married at the same time. Bhamandala dismissed Bharata in Ayodhya and came eagerly with Visalya and his

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THE KILLING OF RAVANA 291 retinue. Standing in his chariot with blazing lights, observed instantly by his own people terrified by the appearance of sunrise, he deposited Visalya near Laksmana. The great spear left Laksmana immediately when he had been touched by her hand, like a large serpent by a club. As the spear flew up, it was seized with violence by Hanumat, who had flown up, like a quail seized in the air by a hawk. It, having the form of a goddess, said: "It was not my fault at all; for I, a sister of Prajnapti, was given to him by Dharana. Unable to endure the brilliance of the penance in Visalya's former birth, I shall go. Release me, innocent because of a servant's rank." So addressed, Maruti, long-armed, released the spear and the spear, as soon as released, went away, as if ashamed. Visalya touched Saumitri again with her hand and anointed him gradually with gosirsa-sandal. Then Saumitri, his wound healed, got up soon as if from sleep and was embraced by Ramabhadra weeping from joy. Rama told him the whole story of Visalya and he quickly sprinkled his own men and the others with her bath-water. At that very time at Rama's command Saumitri married with due ceremony Visalya together with the thousand maidens. The Vidyadhara-kings held a great festival originating from joy at Saumitri's restoration to life and marriage, which was a source of astonishment to the world. Negotiations (302-329) "Saumitri is alive," spies informed the lord of Raksasas and he took counsel with the chief-ministers. "This was my idea: 'Saumitri, struck by the spear, will die at dawn. Then Rama also, crushed from affection, (will die). The Kapis will flee and my brother and sons, Kumbhakarna, Indrajit, and others, will come here to me, themselves.' Now Laksmana is alive from the contrariness of fate and how are Kumbhakarna, and the others to be released by me?"

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292 CHAPTER SEVEN The ministers replied to him: "There is no release of the heroes, Kumbhakarna and others, except by the release of Janaki, but, on the contrary, misfortune. Master, so much having passed, protect, protect your own family, There is no other means in this case except conciliation of Rama." Scorning them, Ravana sent a vassal as a messenger to Raghava, with instructions about conciliation, bribery. and punishment. He went, was announced by the doorkeeper, bowed to Padmanabha surrounded by Sugriva and others and announced in a firm voice: "Dasasya says to you: Free the group of my relatives, permit Janaki (to stay), and take half my kingdom. I shall give you three thousand maidens. Be satisfied with this. If not' you will not have all this and you will not have your life.'" Padmanabha said: "There is no gain to me from sovereignty nor from enjoyment, even great, of a throng of other women. If Ravana will send Janaki, having treated her well, then I shall free his brother and sons, not otherwise." The vassal said again: "Rama, this is not fitting for you, that you put your own life in danger for the sake of a mere woman. If Saumitri has been restored one time after being struck by Ravana, how will he stay alive now, or you, or these Kapis? Ravana alone is able to kill all these. His speech is worthy of respect always. Consider the consequences, yourself." Angered by his speech, Laksmana said: "Listen, miserable messenger! Even now Ravana does not know his own power nor others' power. His retinue of kinsmen having been killed, left with only wives, he makes a pretence of heroism. What impudence is that on his part! Like a tree of which all the branches have been broken off by a club and the root alone remains, how long will Ravana, alone, stand? So, go! Arm Dasakandhara for battle. My arm is ready, like Krtanta, to kill him."

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THE KILLING OF RAVANA 293 Reviled by Laksmana in this way, he, intending to reply, was expelled by the Vanaras who got up and seized him by the neck. He went and told Ravana everything said by Raghava and Ravana said to the ministers, "Say what is to be done now." The ministers said: "The surrender of Sita is suitable in this case. The result of contrariety has been seen. Consider the result of agreement, lord. Every action is considered from the viewpoint of agreement and contrariety. How have you fared from contrariety alone, Dasanana ? Now your many kinsmen and sons are uninjured. Prosper with glory together with them set free by the return of Sita." Wounded in his heart very much by their speech about the return of Sita, as if struck in a vital spot, Dasamukha reflected for a long time. Having decided in his heart on the subjugation of the vidya Bahurupa, Ravana, his passions subdued, went to Sri santi's shrine. Dasanana, his face blooming with devotion, like Indra himself, made Sri Santinatha's bath with pitchers of water. After anointing him with gosirsa-sandal and making a puja with divine flowers, he recited a hymn of praise to Sri Santi. Stuti (330-337) "Homage to the god of gods, protector of the world, supreme spirit, srimat santinatha, sixteenth Arhat. Blessed Sri Santinatha, guide in crossing the ocean of births, homage, homage to your name, a charm for Sarvarthasiddha. Whoever make the eightfold puja 188 to you, Supreme Lord, to them the eight magic powers, 184 becoming extremely small, et cetera, will be present. The eyes which see you daily are fortunate; the heart in which you, seen by them, are carried is more fortunate than they. O god, people may be spotless just from touching your feet. Does not iron become gold from 188 332. See II, n. 411. 184 332. See MW, s.v. siddhi.

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294 CHAPTER SEVEN contact with vedhirasa ? 186 May the row of callous spots on my forehead from bowing at your lotus-feet with constant falls to the ground become beautiful tilakas. May there be always fruit from the vine of my sovereignty from objects, flowers, perfumes, et cetera, having been presented to you, Lord. Again and again I ask only this from you, Lord of the World: Blessed * One, may my devotion to you be ever stronger in birth after birth." Defeat and death of Ravana (338-377) After reciting this hymn of praise to santi, the lord of Lanka, occupying a jeweled slab before him), began to subdue the vidya, holding a rosary. Then Mandodari said to the door-keeper, Yamadanda: "All the people of the city must be devoted to the Jinas' religion for eight days. Whoever will not do this, of him there will be punishment consisting of death.' Proclaim this in Lanka by beat of drums." At her command the door-keeper had it proclaimed in the city accordingly and it was reported to Sugriva by spies. Sugriva said, "Dasanana must be subdued, master, before he subdues the vidya Bahurupini." Padma smiled and said, "How can I seize Dasasya when he is quiet, engaged in meditation, for I am not tricky like him?" Hearing this secret speech of Rama, Argada and others went to the lord of Larka in santi's shrine for the subjugation of the vidya. They, unhindered, made numerous attacks on him, but Dasakandhara did not move from his meditation in the least. Then Angada said: "Why do you, who have found no refuge, commit this impiety from fear of Rama, sir ! In my lord's absence you seized his noble wife. I am going to seize your wife, Mandodari, while you watch." With these words, with quick anger he dragged Mandodari by the hair like one without a lord, 186 334. Cf. I, p. 76, where copper becomes gold from kotivedha rasa.

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THE KILLING OF RAVANA 295 weeping with the pathetic sound of an osprey. Ravana, absorbed in meditation, did not even see her. The vidya appeared, lighting up the sky. . She said: "I am submissive to you. Tell what I can do, sir. I shall do everything according to your wish. Verily, the two Raghavas are of little importance." Ravana replied: "Everything is brought about by you. You nust come at the proper time when you are recalled. Now go to your own home." Dismissed by him, the vidya went far away, and the Vanaras went to their own camp, flying up like the wind. Dasanana heard the news about Mandodari and Angada and at once made a loud exclamation of contempt filled with pride. After bathing and eating, the lord of Lanka went to the garden Devaramana and said to Sita: "For a long time I have shown you respect. Now, abandoning restraint, frustration, and timidity, I shall enjoy you by force after killing your husband and brother-in-law." Janaka's daughter swooned at that speech resembling poison and fell to the ground, like Dasasya's hope of hers instantly. Recovering consciousness with difficulty, she took a vow to this effect: "If the death of Rama and Saumitri should take place, then may I perish also." Hearing that, Ravana thought: "Her affection for Rama is inherent. Therefore my love for her is like planting a lotus in dry ground. I did not behave properly in that Bibhisana was scorned, the ministers were not respected, and my own family disgraced. If I should free her now, that would not be discerning, since it would be said, contrary to my fame, 'She was freed because he had been conquered by Rama.' After capturing Rama and Saumitri, I shall bring them here and then surrender her to them. For that would be in accordance with propriety and (my own) fame. After making ithis resolution, the lord of Lanka passed the night and set out for battle, haughty, though

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296 CHAPTER SEVEN restrained by unfavorable omens. Again a battle started between the armies of Rama and Ravana and the elephants of the quarters were terrified by the very loud slaps on the arms of the soldiers. Scattering the other Raksases, like a wind pieces of cotton, Laksmana struck Dasakandhara with arrows. Seeing Saumitri's strength with anxiety, Dasakandhara recalled the vidya, Bahurupa, terrifying to. all. The vidya was present there just from being recalled and Ravana quickly created many terrible forms of himself. Laksmana saw Ravanas only on the ground, in the air, behind, in front, and at his sides, raining many weapons. The Tarksyastha (Vasudeva) Laksmana, though one, slew the Ravanas with sharp arrows produced by thought, as if he had as many forms (as Ravana). Dasakandhara, distracted by Narayana's arrows, recalled the flaming cakra, the sign of being an Ardhacakrin. Red-eyed from anger, Ravana whirled the cakra in the air and discharged it, the last weapon, at Rama's younger brother. After making the circumambulation, it remained at Saumitri's right hand, like the sun on the peak of the eastern mountain. Depressed, Ravana thought, "The speech of the muni has become true and the considered judgment of Bibhisana and others was true." Seeing his brother depressed, Bibhisana said, "Brother, now free Vaidehi, if you wish to live." Angered Ravana said: "What are weapons, even the cakra, to me, villain? I shall kill the enemy, even if he has the cakra, very quickly with my fist." As the lord of Raksasas was speaking in this way from arrogance, Laksmana split open his chest, like a gourd, with the same cakra. Then Dasagriva died in the last watch of the eleventh day of the dark half of Jyestha and went to the fourth hell. At once a rain of flowers was made on Laksmana by the gods crying, "Victory, victory," and a violent dance took place among the Kapis, having the bower of heaven and earth filled with the cries of "Kila! Kila !" instigated by extreme joy.

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CHAPTER VIII THE ABANDONMENT OF SITA Ravana's funeral (1-16) Then Bibhisana, overcome by affection for his relatives, encouraged the fugitive Raksasas: "These two, Padma and Narayana, the eighth Bala and Sarngin, yield protection. Unhesitatingly resort to them for protection." They all went to Padma and Saumitri and they showed them favor. For heroes are impartial toward subjects. When Bibhisana saw that his brother had been killed, in a paroxysm of grief he wished to die himself and drew his knife. Rama seized Bibhisana as he was striking his belly with it and weeping piteously, "Oh, brother ! brother!" Padmanabha and Laksmana enlightened him weeping with Mandodari and others near Ravana: "Dasanana, who had such strength, must not be grieved for, at whose battles even the gods trembled at a distance. He has died with heroic conduct, the receptacle of fame. Therefore, perform his last rites. Enough of weeping." With these words, Padmanabha, noble-minded, released Kumbhakarna, Indrajit, Meghavahana, and others who had been captured. Bibhisana, Kumbhakarna, Sakrajit, Meghavahana, Mandodari and others, shedding tears, at once cremated Dasagriva's body with a blazing fire from gosirsa-sandal mixed with camphor and aloes. Padma and they went to a lotus-pool, bathed, and gave Dasamauli the handful of water 186 together with warm tears. Rama with Laksmana said in a charming voice, as if pouring out nectar, to Kumbhakarna and the others : "Administer your respective kingdoms now as before. We are not concerned about your royal power. O heroes, peace be with you." So addressed by Padmanabha, feeling grief and 186 12. Of the funeral rites.

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298 CHAPTER EIGHT astonishment simultaneously, Kumbhakarna and the others said in a choking voice: "There is no advantage to us in kingdoms nor in subjects, O king. We intend to take mendicancy which results in the empire of emancipation." Previous births of Indrajit and Meghavahana (17-33) Just then a muni, named Aprameyabala, who had four kinds of knowledge, came to the garden Kusumayudha. In that same place at night his brilliant omniscience appeared and the gods held an omnisciencefestival. At dawn Rama and Saumitri, Kumbhakarna and others, went and paid homage to him and then listened to dharma. At the end of the sermon Sakrajit and Meghavahana, who had reached extreme disgust with existence, asked about their former births. The muni said: "In the city Kausambi here in Bharata you were two poor brothers, Prathama and Pascima. One day after hearing dharma from Muni Bhavadatta they took the vow and became mendicants, their passions subdued. Once upon a time they went to Kausambi and saw King Nandighosa sporting with his wife Indumukhi in the spring festival. Seeing him, Pascima made a nidana: "By this penance may I become their son, engaged in such sport.' Though restrained by the monks, he did not retract the nidana and after his death Pascima became their son, Rativardhana. In course of time having grown up, Rativardhana succeeded to the kingdom and, surrounded by his wives, engaged in numerous sports, like his father. After his death the monk Prathama became a powerful god in the fifth heaven as a result of his penance free from a nidana. Knowing by clairvoyance that his brother had become king there, the god went in the form of a muni to enlighten him. He sat down on a seat offered by King Rativardhana and related his former birth and his own from friendship for his

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THE ABANDONMENT OF SITA 299 brother. Rativardhana became disgusted with existence from the recollection of his births which was produced, became a mendicant, and after death became a god in Brahmaloka. Then, having fallen, you became brothers, kings in Vibuddhanagara in the Videhas and went to Acyuta after becoming mendicants. After falling from Acyuta * you became now the sons, Indrajit and Meghavahana, of the Prativisnu Dasasya. Rativardhana's mother, Indumukhi, became your mother, Mandodari, after wandering through births." Reunion of Rama and Sita (34-45) After hearing that, Kumbhakarna, Indrajit, Meghavahana and others, Mandodari and others, took the vow at that time. After bowing to the muni, his road shown by Bibhisana, stooping, going ahead like a door-keeper, with blessings bestowed by Vidyadharis, with great magnificence like Indra, Rama with Saumitri and the lord of the Kapis entered the city Lanka. Kakutstha went to the garden on the top of Mt. Puspagiri and saw there Maithili just as described by Hanumat. Lifting her up on his lap like a second life, considering her then (his) life, Raghava held her. "Hail to this noble wife Sita," the Siddhas, Gandharvas, et cetera sang joyfully in the air at that time. Sumitra's son bowed with joy at Queen Sita's feet, as if washing them with uninterrupted tears. "Long live! Long rejoice! Long be victorious with my blessing!" With these words Vaidehi smelled Laksmana's head.187 Bhamandala bowed to Sita and Sita delighted him joyfully with a blessing which resembled the speech of munis. The lord of the Kapis and Bibhisana, Hanumat, Argada, and the others bowed to Janaka's daughter together with announcement of their names. Sita with Rama looked like a nightblooming lotus which has bloomed from a full moon after a 187 41. A method of showing affection. See II, p. 347.

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300 long time. Raghava and Sita mounted the elephant, Bhuvanalankara, and went to Ravana's dwelling, surrounded by Sugriva and the others. Wishing to worship, he entered the shrine of Sri Santinatha, the Lord Jina, marked with a thousand jeweled pillars, inside the palace. Kakutstha, together with Sita and Saumitri, worshipped Santi with articles, flowers, et cetera delivered there by Bibhisana. At Bibhisana's request Rama with Sita and Saumitri, accompanied by Sugriva and the others, went to Bibhisana's house. There Raghava with his retinue performed the worship of the gods, bath, food, et cetera, honoring Ravana's younger brother. Bibhisana, seated before Rama who was seated on the lion-throne, put on both his garments and spoke, his hands joined: "Take this treasure of jewels, gold, et cetera, these elephants, horses, et cetera, and this island of Raksasas. I am your footman. Now we shall make your coronation at your command. Purify the city of Lanka. gracious. Favor me." Rama said: "Noble sir, have you, confused by devotion, forgotten now that I gave the kingdom of Lanka to you formerly?" CHAPTER EIGHT Restraining him in this way, Padma himself, delighted, observer of promises, installed him at that very time in the kingdom of Lanka. Surrounded by Sita, Saumitri, Sugriva and the others, Rama went to Ravana's house, like Adribhid to Sudharma. There at Rama's command the chief Vidyadharas brought the daughters of Sinhodara, et cetera, who had been promised before, to be married. Then the two Raghavas, auspicious songs being sung by Khecaris, married properly the girls promised to each one. Enjoying pleasures there unhindered, Rama and Laksmana, served by Sugriva and the others, spent six years. In the meantime Indrajit and Meghavahana attained emancipation on the Vindhya plateau and the tirtha Megharatha came into existence. Be

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THE ABANDONMENT OF SITA 301 Kumbhakarna went to emancipation at the river Narmada and the tirtha named Prstharaksita arose. Return to Ayodhya (61-97) Now in Saketapura the mothers of Rama and Laksmana were much grieved because they had not had any news of them. At that time Narada came there from Dhatakikhanda and asked them who were bowed with devotion, "Why are you depressed ?" Then Aparajita said: "My sons, Rama and Laksmana, went to the forest with my daughter-in-law, Sita, at their father's command. Both of them, long-armed, went to Lanka because of Sita's kidnaping and Laksmana was struck with a spear in a battle with Ravana, it was said. Visalya was taken there to remove the spear-point. We do not know anything that happened and whether or not the boy lives." After making this reply, she cried pathetically, "Oh, son! son!" and made Sumitra cry hard. Then Narada said to them, "Be comforted. I shall go to your sons and bring them here." With this promise to them Narada went through the air to Rama in Lanka, obtaining news from the talk of the people. Rama himself welcomed him and asked, "Why have you come here?" and Narada told him the whole story of their mothers' grief. At once Padma said with longing to Bibhisana: "Forgetting our mothers' grief, I have stayed here too long from devotion to you. That our mothers may not die from grief over us, we shall go there today. Give your consent, sir." Bibhisana bowed and said, "Remain here for sixteen days until I have Ayodhya beautified by my own artists." "Very well," said Rama, and in sixteen days he had Ayodhya made to resemble a city in heaven by Vidyadhara artists. Then Narada, honored and dismissed by Rama, went and told Rama's mothers of the festival of their sons' arrival. On the sixteenth day the two Raghudvahas together got into Puspaka with their retinues, like Sakra

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302 and Isana, and set forth. Attended by the younger brother of Ravana, Sugriva, Bhamandala, and other kings, they went to Ayodhya in a moment. Bharata and his younger brother saw them from afar as they came in Puspaka and went to meet them, mounted on an elephant. At Bharata's approach Puspaka descended to the earth at Rama's command, like Palaka at Pakasasana's command. Bharata and his brother dismounted from the elephant first and Rama and Laksmana eagerly descended from Puspaka. Rama embraced Bharata who had fallen, weeping, at his feet, made him stand up, kissing him on the head again and again. The chief of the Raghus raised Satrughna also who was prostrate at his feet, dusted him with his own garment, and embraced him. Then Laksmana, his arms stretched out, embraced closely and ardently Bharata and Satrughna who were bowing to him. Rama got into Puspaka with his three younger brothers and gave orders for the entrance into Ayodhya, speed having been made. Musical instruments being played on earth and in the sky, Rama and Saumitri entered their own city, Ayodhya, joyfully. Watched by the people, eager, with uplifted faces, with unwinking eyes, like clouds watched by peacocks, and praised ardently, received like the sun with respectful presents offered by the citizens at every step, Rama and Laksmana went to their own palace with gracious countenances. Rama, rejoicing the heart of his friends, descended from Puspaka with Saumitri and went to the mothers' dwelling. Rama bowed to Queen Aparajita and the group of other mothers and with Saumitri was wished prosperity by their blessings. Then Sita, Visalya, and the others bowed to Aparajita and the mothers-in-law, their hair being put at their lotus-feet. "May you, like us, be bearers of excellent heroes by our blessing" the mothersin-law prayed aloud. CHAPTER EIGHT Queen Aparajita, touching Laksmana with her hand again and again. and kissing his head, said: "By good

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THE ABANDONMENT OF SITA 303 fortune you are beheld, son, and now you are born again, since you have come here victorious after making a trip to foreign countries. Rama and Sita have survived the various misfortunes arising from living in the forest because of your devotion." Laksmana said: "Cherished by my elder brother like a father and by Queen Sita like you, I lived comfortably in the forest. Enmities to me and the elder brother were caused by persons ill-disposed of their own accord, the root of which was the kidnaping of Sita. What else is to be said, queen? However, having crossed the 'ocean of hostility by your prayers, mother, the elder brother has come here safely with his retinue." Then Bharata held a festival in Ayodhya joyfully, observing the rank of a mere footman before Rama. One day Bharata bowed to Ramabhadra and said: "Sir, for so long a time at your command I have borne the kingdom. I would have become a mendicant with the father at that time, lord, if your command to direct the kingdom had not been an obstacle. Permit me to take vows and you yourself take the kingdom. Now that you have come, I can not endure to remain longer, disgusted with existence." Rama, weeping, said: "Why do you talk so, dear boy? Do you alone exercise sovereignty here. We have come eager for you. Abandoning us with the realm, will you cause the pain of separation from you again, dear boy? Remain: Follow my command as before." When he (Bharata), knowing Rama's insistence in this way, had bowed and departed, he (Rama) stood up and was supported by Saumitri with his hand. Knowing that Bharata was going in this way, determined on taking the vows, Sita, Visalya, and others went there in haste. Eager to make Bharata forget his persistence in taking the vows, they made repeated requests for water-sports. Because of their persistence Bharata, though disgusted with existence, went to the sport-pool with his retinue and 20

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304 CHAPTER EIGHT played for three-quarters of an hour. Leaving the water, Bharata stood on the bank like a rajahansa and Bhuvanalankara went there, after pulling up the post (to which he was tied). Blind from passion, he became free from passion 188 at once at sight of Bharata; and Bharata also experienced extreme joy at the sight of him. Rama and Saumitri approached hurriedly with their vassals to capture quickly the elephant that was causing the commotion. At Rama's command the elephant was led to the elephantpost by the elephant-drivers. Munis Desabhusana and Kulabhusana came. Padma, Saumitri, and Bharata went with their retinues to pay homage to the munis who had stopped in a garden. After he had paid homage to them, Rama asked, "Why did my elephant, Bhuvanalankara, become free from passion at the sight of Bharata ?" Then Keyalin Desabhusana related: Bharata's previous births (113-148) "In the past four thousand kings became mendicants with Nabhi's son. They all became ascetics living in the forest, depressed because the Master wandered without eating, maintaining silence.180 Among them two ascetics, Candrodaya and Surodaya, sons of kings Prahladana and Suprabha, wandered through existence for a long time. Candrodaya became the son, named Kulankara, of King Harimati in Gajapura by his wife Candralekha. In the same place Surodaya became the son, Srutirati, of a Brahman, Visvabhuti, by his wife Agnikunda. Kulankara became king and, as he was going to the ascetics' hermitage, was addressed by the monk Abhinandana who was clairvoyant. 'There is a serpent in a log brought to burn by an ascetic there who is performing the penance of five fires.100 The serpent was your paternal grandfather, Ksemarkara, in a former birth. Have the 188 108. With a play on spiritual and physical mada. 189 114. See I, 168 ff. 190 119. I.e. a fire in each direction and the sun, 20B

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THE ABANDONMENT OF SITA 305 log split carefully, pull him out, and protect him, sir!' After hearing his words, the king, bewildered, went and had the log split and was astonished to see the serpent inside. When the king wished to become a mendicant, the Brahman Srutirati said: "This religion of yours is not according to the Vedas. But if you persist, initiation should be taken in the last period of life. Why are you troubled now?' The king's resolution to take initiation was broken a little by that speech and he remained thinking, 'What must I do in this matter?' His queen Sridama, who was always attached to the family-priest, evil-minded, was terrified at the thought, 'Now he has found out about me. I shall kill him so he can not kill us.' With the approval of the family-priest she gave poison to Kulankara and killed him. In course of time Srutirati died and again both of them wandered through existence for a long time, falling into various kinds of birth-nuclei. One time they were born as twin sons, Vinoda and Ramana, of the Brahman Kapila by Savitri in the city Rajagtha. Ramana went to a foreign country to study the Vedas. In time, when he had completed his study of the Vedas, he went to RajagTha at night. With the thought, This is an unseasonable hour,' he remained outside and slept in a Vaksatemple open to the public. Vinoda's wife, Sakha, went there to keep an assignation with the Brahman Datta and Vinoda went after her. She aroused Ramana with the idea that he was Datta and embraced him. Then Vinoda drew a sword and killed him without hesitation. Then Vinoda was killed by Sakha with Ramana's sword. After he had wandered through births for a long time he became a rich man's son, Dhana. Ramana also wandered through births and became the son of Dhana himself by his wife Laksmi, named Bhusana. Instructed by Dhana, he married thirty-two rich maidens. One time he was on the top of his house at night sporting with them. In

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306 CHAPTER EIGHT the fourth watch of the night he saw the festival held by the gods because the omniscience of Muni Sridhara had arisen. A religious inclination was produced and he descended at once from the house and set out to pay him homage. On the way he was bitten by a serpent. After wandering for a long time in good conditions of existence because of the good inclination, in the city Ratnapura in West Videha in Jambudvipa he was born the son, named Priyadarsana, devoted to dharma, of Cakrin Acala by his chief-queen, Harini. Though wishing to become a mendicant, at his father's insistence he married three thousand maidens, but, nevertheless, remained disgusted with existence. Having practiced severe penance for sixty-four thousand years even as a householder, he became a god in Brahmaloka. After Dhana had wandered through worldly existence, he became the son, Msdumati, of the Brahman Agnimukha and his wife Sakuna in Potanapura. Expelled from the house by his father because of bad behavior, he became a gambler accomplished in all the arts and went home again. He gambled with dice all the time and was never beaten by anyone. Every day he won a great deal of money from players. After enjoying pleasures of the senses with the courtesan Vasantasena, he became a mendicant at the end of his life and became a god in Brahmaloka. Because of the fault of deceit in the former birth, when he fell, he became the elephant, Bhuvanalankara, on Mt. Vaitadhya. Privadarsana's soul fell from Brahmaloka and became Your Honor's brother, long-armed Bharata. At the sight of Bharata memory of his former births was produced and the elephant became free from excitement at once. For there is no harshness in discernment." Initiation and emancipation of Bharata and others (149-152). When he had heard this account of his former births, Bharata became exceedingly disgusted with existence, took the vow with a thousand kings and attained emancipation.

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THE ABANDONMENT OF SITA 307 The thousand kings observed the vow for a long time, acquired various supernatural powers, and reached a corresponding rank. The elephant performed many kinds of penance because of disgust with existence, fasted, died, and became a god in Brahmaloka. Bharata's mother, Kaikeyi, took the vow, kept it spotless, and reached the imperishable abode. Satrughna's capture of Mathura (153-190) When Bharata became a mendicant, the kings of earth and air begged Rama urgently to be consecrated (as king). "Consecrate Laksmana as Vasudeva," Rama instructed them and they did so quickly. They consecrated Rama as Baladeva and the two ruled the kingdom, the eighth Bala and Sarrgin. Padma gave Bibhisana his ancestral Raksodvipa, Sugriva Kapidvipa, and Hanumat Sripura. He gave Patalalanka back to Viradha, Rksapura to Nila, and Hanupura to Pratisurya, Devopagitanagara to Ratnajatin, and the city Rathanupura on Vaitalhya to Bhamandala. After he had made such gifts to the others, Rama said to Satrughna, "Take whatever country is pleasing to you, son." "Give me Mathura," asked by Satrughna, Rama said: "The city Mathura is very hard to conquer, dear fellow. A spear which was given in the past to King Madhu by Camara, destroys the entire army of an enemy at a distance and returns to his hand." Satrughna said : "Your Majesty, death to the family of Raksasas, I am your brother, indeed. Who is his protector in a battle with me? Give me Mathura and I myself shall find a remedy for Madhu; like a good physician for a disease.". Knowing that Satrughna was exceedingly persistent, Rama ordered himi, "You must fight Madhu when he is deprived of his spear and careless." With this advice, Rama gave him two quivers with indestructible arrows and instructed the general, Kotantavadana, at the same

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308 CHAPTER EIGHT time. Laksmana, hoping for a complete victory for him, gave him the bow Arnavavarta with worm-tipped and firetipped arrows.191 Then Satrughna set forth and went with unbroken marches to the vicinity of Madhu's restingplace and camped on the river-bank. There spies were sent out first and they returned and reported to him that Madhu had gone to the garden Kubera to the east of Mathura. 'He is now amusing himself with his wife Jayanti. His spear is in the arsenal. This is the time to fight him.'. Then Satrughna, expert in trickery, entered Mathura at night and he himself blocked Madhu, when he was entering, with his army. At the beginning of the battle he killed Lavana, Madhu's son, just as Narayana had killed Khara at the beginning of Rama's battles. Angered by his son's death, twanging his bow, Madhu, best of charioteers, advanced and fought with the charioteer, Dasarathin. Cutting down each other's missiles, the two of them fought for a long time, weapon against weapon, like a god and demon. Dasaratha's fourth son recalled the bow, Samudravarta, and the agnimukha- and silimukha-arrows which Saumitri had given him. The hero struck down Madhu, after stringing the bow which approached when he recalled it, with the fire-arrows, like a hunter striking down a tiger. Bewildered by the arrow's blow, Madhu thought: "My spear has not come to my hand. Laksmana's younger brother has not been killed. My birth has passed in vain, since the Lord Jina has not been worshipped, shrines have not been ordered built, gifts have not been made to suitable persons by me." Madhu, having taken initiation by these meditations, died while engaged in the namaskara, and became a powerful god in Sanatkumara. The 'Vaimanikas rained 101 166. Silimukha is defined as an arrow with a point like a sili (Abhi. 3. 442), which is a worm (Abhi. 4. 269).

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THE ABANDONMENT OF SITA 309 flowers on Madhu's body and chanted, "Long live the god Madhu." The spear assumed the form of a divinity and told Camara about Satrughna's slaying of Madhu which had taken place through trickery. Then Camara, angered by his friend's staying, started out. himself. Questioned by Venudarin, lord of the Tarksyas (Suparnas), "Where are you going?" he explained, "I am going to kill my friend's slayer, Satrughna, living in Mathura." Venudarin said again: "The spear, which was received from Dharana by Ravana, was overcome by Saumitri, an Ardhacakrin of maximum merit. He killed Ravana. Of what importance was Madhu, Ravana's footman? Satrughna killed Madhu in battle at Laksmana's order." The Indra Camara said, "At that time the spear was overcome by Saumitri through the maiden Visalya's power. Now her power has gone, as she is not celibate. All the more for that reason I shall go to kill my friend's slayer, lord." Camara said this angrily and went to Satrughna's territory and saw all the people there happy with good government. With the idea, "I shall attack Madhu's enemy first with calamities among the people," he spread numerous diseases among the people. Informed by his family-divinity of the cause of the diseases, Satrughna went to Ayodhya to Rama and Laksmana. At that time Rama, Laksmana, and Satrughna paid homage to Desabhusana and Kulabhusana who had come there. Rama asked, "Why was Satrughna so determined on Mathura?" and Desabhusana said: Satrughna's former births (192-214) "Satrughna's jiva was born in Mathura, many times. He became a Brahmar, Sridhara, handsome, a follower of sadhus. One day as he went along the road, he was observed by the chief-queen, named Lalita, and because of passion she had him conducted into her presence with a desire for dalliance. The king came unexpectedly and

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310 CHAPTER EIGHT Lalita, excited, cried out, 'He is a thief,' and the king had the Brahman seized. At the king's command he was led to the execution-ground for execution; but then Muni Kalyana obtained his release at his promise to take the vow. After he was released, he wandered as a mendicant, practiced penance, and went to heaven. When he fell, he became the son of King Candrabhadra in the city Mathura. Son of Queen Kancanaprabha, Acala by name, he was extremely dear to Candrabhadra. His eight elder brothers, sons of co-wives, Bhanuprabha and others, began to try to kill Acala, so he would not be king. Their plan was reported by a minister and Acala fled to another place. As he wandered in a forest, he was pierced by a very large thorn. As he went along the road he was observed by a man who lived in Sravasti, named Anka, who had been expelled by his father, carrying a load of wood. Anka put down the load of wood and removed the thorn. Delighted, he gave Anka the thorn and said: 'Well done, sir! When you hear that Acala is king in Mathura, come there then. For you are the greatest of benefactors.' Acala went to Kausambi and there he saw King Indradatta studying archery with his teacher Sinha. He demonstrated archery to Sinha and Indradatta, and Indradatta gave him his daughter Datta together with territory. He formed an army and conquered Anga and other territories. One day he went to Mathura and fought with his elder brothers. He captured and imprisoned his eight brothers, Bhanuprabha, et cetera and Candrabhadra sent ministers to Acala to obtain their release. Acala told them the news about himself and when the ministers had heard it, they hastened to tell Candrabhadra. Delighted, Candrabhadra had Acala enter the city and in course of time settled him on his own throne, though he was the youngest. Somehow or other Acala kept under guard his brothers, Bhanuprabha, et cetera, who had been banished by his father, and made them secret attendants.

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THE ABANDONMENT OF SITA 311 One day as Acala was standing in the arena, 198 he saw Anka being beaten by door-keepers and had him conducted into his presence. Acala gave him Sravasti, his native land, and the two ruled together, unique friends. One day they became mendicants under Acarya Samudra, died in the course of time, and became highest gods in Brahmaloka. Then Acala's jiva fell and became Satrughna, your younger brother, and he persisted in having Mathura because of the delusion from his former birth. Then Anka's jiva fell and became this general of yours, Kstantavadana by name, Raghava.' Story of the seven ascetic-brothers (215-238) Now seven sons were born in succession to Dharani, wife of Srinandana, lord of Prabhapura: Surananda, Srinanda, Sritilaka, Sarvasundara, Jayanta, Camara, and Jayamitra the seventh. One day Srinandana established his son 198 who was a month old on the throne and with his sons became a mendicant under the teacher Pritikara. Srinandana went to emancipation and the seven, Surananda, et cetera, acquired the art of flying with their legs through the power of penance. In their wandering the sages reached the city Mathura. At that time it was the rainy season and they stopped on Mt. Guhagpha. They practiced the penances, the two-day and three-day fasts, et cetera, all the time; but they flew to far places to break their fast. They came back and stopped on Mt. Guha at Mathura, and by their power the disease arising from Camara disappeared. One day they flew to Ayodhya to break their fast and entered the house of the merchant Arhaddatta for alms. The merchant saluted them indifferently and thought: 192 210. Nataranga (?). 198 216. An eighth son.

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312 CHAPTER EIGHT "Who are they? They do not live here. Dressed as monks, they are moving about even in the rains. Shall I ask them? Still, it is better not to talk with heretics.". As he was thinking this, they were given food by his wife. The sages went to the dwelling of Acarya Dyuti and were greeted respectfully by Dyuti who rose to meet them. They were not greeted by his monks with the idea, "They are wandering out of season." Dyuti gave them seats and they broke their fast there.. Saying, "We came from the city Mathura and now we shall go there," they flew up and returned to their own abode. Dyuti eulogized the merits of the leg-fliers and his monks who had shown disrespect felt remorse. Hearing that, the layman Arhaddatta felt remorse and went to Mathura on the seventh day of the light half of Kartika. After he had worshipped the shrines, he paid homage to the seven sages and asked them for forgiveness, relating the sin of disrespect that he had committed. Satrughna learned that his territory had been freed from disease by the power of the seven sages and he went to the city on the full moon-day of Kartika. Satrughna bowed to them and said, "Take alms in my house." They replied, "Royal food is not suitable for monks." Again Satrughna said to them: "You are my benefactors. A disease sent to my country by a god has been allayed by your power. Remain here today at least as a favor to the people. For all your way of life is in order to benefit others." They replied: "The rainy season has passed. This is the season for pilgrimages. Now we shall wander. Monks do not remain in one place. You should put a statue of an Arbat in each house of the people. Then no one in this city will ever have any disease." Saying this the seven sages flew up and went elsewhere. Satrughna did as they said and the people became free from disease. He put statues made of jewels of the seven sages in the four directions of the city Mathura.

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THE ABANDONMENT OF SITA 313 Laksmana's household (239-252) Now, in the city Ratnapura, an ornament of the south row on Mt. Vaitadhya, there was a king Ratnaratha. He had a grown daughter, named Manorama (Charming), also charming in form, by Candramukhi. As the king was considering, "To whom must this maiden be given ?" Narada approached and said, "She is worthy of Laksmana." Ratnaratha's daughter, angered because of family enmity, instructed the servants by lifting an eyebrow, "Beat this clown." Clever Narada saw that they had got up with the intention of beating him, flew up like a bird, and went to Laksmana. Narada made a picture of the girl on canvas, showed it to Laksmana, and related his own acts fully. Laksmana fell in love at sight of her picture at once and went there with Rama, surrounded by Raksases and Vidyadharas. Quickly conquered by Saumitri, Ratnaratha gave the maiden Sridama to Rama and Manorama to Laksmana. After conquering all the south row of Vaitadhya, the two Raghavas returned to Ayodhya and continued directing the earth. In Laksmana's household there were sixteen thousand women. Among them were eight chief-queens: Visalya, Rupavati, Vanamala, Kalyanamalika, Ratimalika, Jitapadma, Abhayavati, and Manorama, the eighth. There were two hundred and fifty sons and among these were eight born of the chief-queens: Sridhara, son of Visalya; Prthvitilaka, son of Rupavati; the son of Vanamala, named Arjuna; Srikesin, son of Jitapadma; Mangala, son of Kalyana; Suparsvakirti, son of Manorama; Vimala, son of Ratimala; and Satyakirtika, son of Abhayavati. Rama's household (253-257) Rama had four chief-queens: Maithili, Prabhavati, Ratinibha, and Sridama, the fourth. One time Sita, after taking her purificatory bath, saw a dream at the end of the night: two sarabhas, that had fallen from a celestial car,

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314 CHAPTER EIGHT entering her mouth. When she had told about this, Rama said: "Two heroes will be your sons. That the two sarabhas have fallen from the celestial car will not be for my joy." "Everything will be favorable from the power of your righteousness, lord," Queen Janaki said. At that time she conceived. Sita, - dear as life before, became especially moonlight 194 for the joy of Ramacandra's eyes, when she had conceived. Plot of the co-wives (258-275) Her co-wives, jealous and scheming, said to her, "What did Ravana look like? Draw a picture of him and show us." Sita said, "I did not see Ravana's whole figure. I saw only his feet. How can I draw him?". "Draw even his feet. We are curious to see them.". So urged, she, naturally naive, drew Dasasya's feet. Rama came to that place and they said to him: "Your wife, Sita, remembers Ravana even now. With her own hand Sita drew Ravana's feet. Look at them, lord. Know that Sita prays to them alone." Even when he had seen it (the picture) just so, Rama, noble-minded, from sagacity treated Queen Sita just as before, without discrimination. The queens had the business of Sita's fault made known to the people through their own slave-girls. Generally, slander is started by the people. In the spring Rama said to Sita: "The Laksmi of Spring has come here as if wishing to amuse you depressed from your embryo. The trees, such as the bakulas and others, blossom with pregnancy-whims given by women. Let us go to play now in the garden Mahendrodaya." Sita said, "I have a pregnancy-whim to worship the gods. Fulfil it with various fragrant flowers from the garden." Immediately Rama had a puja to the gods celebrated and went to Mahendrodaya with Sita and his retinue. There Raghudvaha, comfortably seated, watched the spring 194 257. With a play on candrika and his name.

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THE ABANDONMENT OF SITA 315 festival with various town-sports, a festival with pujas to the Arhat. Just then Sita's right eye twitched. Terrified, she told Raghava at once. Rama explained, "That is not favorable" and Sita said, "Is not our fate satisfied yet by my living in Raksodvipa? Will that fate give me now greater grief than the grief from separation from you? This omen is not false." Rama said to her: "Do not worry, queen. Necessarily happiness and unhappiness must be experienced in accordance with karma. Therefore, go to your house. Worship the gods. Give gifts to suitable persons. In misfortune religion is a refuge." Sita went to her house and with very great self-control made a puja to the Arhats and gave gifts like a glorious act. Abandonment of Sita (276-326) The headmen of the capital, who had the sole responsibility of reporting the true news of the city, went to Raghunatha. They were Vijaya, Suradeva, Madhumat, Pingala, Suladhara, Kasyapa, Kala, and Ksema. After bowing, they stood before Rama, trembling like the leaves of a tree, but they did not speak. For royal brilliance is hard to endure. Ramabhadra said to them: "Gentlemen, elders of the town, do not be afraid to speak, you who say only what is beneficial." The first among them, the elder Vijaya, spoke with the approval of all, confident from the lord's speech. "Master, if something that must be reported is not reported, then the master would be deceived ; and the report is very painful to hear. Majesty, there is slander against the queen. Though difficult, it is taking place. For whatever is justifiable from suitability, that must be believed by an intelligent man. For instance Janaki was taken all alone to his house by Ravana, who had kidnaped her because he was infatuated, and she lived there a long time, lord. Sita, whether in love or not in love, would surely be injured by

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316 CHAPTER EIGHT enjoyment by voluptuous Dasasya, either with consent or by force. The people say thus. We say likewise: that the rumor is in accord with probability. Do not endure it, Raghudvaha. Do not stain your fame won from birth, spotless as your family, by enduring this slander.' Learning that Sita had become the guest of a stain, Raghava became silent from grief at once. Generally, affection is very hard to abandon. Recovering firmness, Kakutstha said to the elders: "You did well to tell me. Devoted persons are never indifferent. Certainly I will not endure dishonor for the sake of a mere woman." With this promise, Padma dismissed the elders. At night Kakutstha left his house secretly and listened to the people's talk here and there. "Sita was taken away by Ravana and remained for a long time in his house. Sita has been brought back by Rama and he thinks she is a 'good wife.' How would it be possible that Sita was not enjoyed by Ravana in love with her ? Rama has not thought about this. In love, he sees no fault." After hearing such censure of Sita, Rama went home and instructed his best spies to listen to it again. Kakutstha reflected: "Has this happened to her for whose sake I made cruel destruction of the Raksas-family? I know that Sita is a virtuous wife; Ravana is lustful; my family is spotless. Oh! What is Rama to do?" Quickly the spies listened to the censure of Sita outside and told it very clearly to Rama and his younger brother and the king of the Kapis and the king of the Raksases. Laksmana, angered, said: "I shall be the death of the people who blame Sita, a virtuous wife, making up faults from motives." Rama said: "I was told about this before by the town-elders. I heard it myself and a similar report has been made by the spies. They (the elders) heard it, came to me and said openly, 'Do not let the people speak ill about the abandonment of Sita as about the claiming of her.'" Laksmana said: "Do not abandon Sita because of the people's talk. How es.

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THE ABANDONMENT OF SITA 317 ever she is slandered, that is because the people are loose-mouthed. The people, even when well-off in the government, are devoted to the faults of the king. If they are not punished in that case, they must be disregarded by kings." Rama said, "That is true. The people are like that always. But the hostility of the whole people must certainly be avoided by an illustrious man." With these words Bala told the general Kftanta vadana, "Sita, though with child, must be abandoned somewhere in the forest." Falling at Rama's feet, weeping, Laksmana said, "Abandonment of Sita, a virtuous wife, is not fitting." "In future you must not say that," told by Rama, Saumitri went weeping to his house, his face covered with a veil.. Rama instructed Krtantavadana, "Take Sita into the forest under pretext of a pilgrimage to Sammeta. For that is a pregnancy-whim of hers." The general told Rama's command for a pilgrimage to Sammeta, seated Sita in a chariot, and set out quickly. Even amid bad omens and inauspicious signs Sita, seated in the chariot, went a long way, unterrified because of her simplicity. After crossing the mouth of the Ganga and going into the forest Sinhaninada, Krtantavadana stopped and reflected a while. Seeing his face dark with tears, Sita said, "Why do you stand so, low-spirited, as if suffering from sorrow?" Ketanta spoke with difficulty: "How can I say a thing cruel to say, after doing a cruel deed, corrupted by being a servant ? Blameless queen, you have been ordered abandoned in this forest by Rama who is terrified by the censure originating among the people because of your living in the Raksasa's house. When this censure was reported by spies, Laksmana, red-eyed from anger against the people, restrained Rama eager to abandon you. Restrained by Rama, whose orders are executed, he left weeping and I was sent on this task. Oh, queen! I am wicked. Abandoned by me in this

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318 . CHAPTER EIGHT forest filled with wild animals, sole abode of death, you will survive only by your own ability." Hearing that, Sita fell from the chariot to the ground in a faint and the general wept, considering himself wicked, with the idea that she was dead. Sita recovered consciousness somehow from the forest-wind and again fainted and again regained consciousness. After a long time she recovered and said, "How far is it from here to Ayodhya or where Rama is?" The general said, "What is the use of asking how far Ayodhya is ? Enough of talk about Rama whose commands are cruel." Hearing this, she, devoted to Rama, said again: "Sir, by all means tell Rama this message of mine: 'If you were afraid of censure, why did you not make a trial? In a case of suspicion, the people, all of them, accept the ordeal, et cetera. I, unfortunate, shall suffer in the forest the consequences of my own acts; but you did not act in accordance with discrimination and the family. Do not abandon the religion taught by the Jinas because of the speech of wrong-believers as you abandoned me instantly because of the speech of mischievous people. With these words she fell to the ground in a faint. When she stood up, she said, "How will Rama live without me? Alas! I am killed. Tell Rama, 'Good luck' and give my blessing to Laksmana. May your paths be fortunate, friend. Go to Raghava." "Though fate and husband are behaving in a contrary way, she alone who is of such a kind is first among virtuous wives." Thus reflecting, Kstantavadana bowed deeply and returned somehow without Sita.

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CHAPTER IX SITA'S PURIFICATION AND TAKING OF THE VOW Meeting with Vajrajangha (1-18) Distracted by fear, Sita wandered here and there in the forest, blaming herself alone because injured by wicked acts of a former birth. Screaming again and again, stumbling at every step, going ahead, she saw a large army approaching. Seeing the army, Sita stood, not at all terrified, with equal hope of life and death, occupied with reciting the namaskara. When they saw her, the soldiers on the contrary were terrified, saying, "Who is this goddess here on earth ?' Having heard Sita's scream, the general, expert in sounds, said, "She is some good woman with child." Compassionate, the king approached Sita. Sita, alarmed, offered him her jewelry. The king spoke: "Do not be afraid in the least. Let these ornaments remain on your person, sister. Who are you? Who, pitiless even among the pitiless, has abandoned you here? Speak. Do not be alarmed. I am troubled by your trouble." His minister, Sumati by name, said to Sita: "This is King Vajrajangha, Lord of Pundarikapura, son of King Gajavahapa and Queen Bandhu, a devout Jain, noble, a brother to other men's wives. He came here to capture elephants and is leaving, having accomplished his object. Distressed by your grief, he came here. Tell your trouble." Gaining confidence Sita told her whole story, weeping and making the compassionate king and minister weep. Without guile the king said: "You are my sister in religion. For all who have professed one religion are relatives of each other. Come to my house. I am a brother like Bhamandala. A brother's house is the proper 21 .

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320 CHAPTER NINE place for women, next to a husband's house. Rama abandoned you because of the people's talk, but not of himself. I think even now he is unhappy, like you, from remorse. The son of Dasaratha, suffering alone like a cakravaka, miserable from separation, will soon search for you." He, unperturbed, spoke so to her and Sita, consenting, got into the palanquin which he had brought to her at once. She went to Pundarikapura, like another Mithila. Day and night she remained piously in the house assigned to her. Now Rama's general went to Rama and said: "I have abandoned Janaki in the forest Sinhaninada. She fainted repeatedly and became conscious repeatedly. Finally recovering, she directed this message: 'In what place in the works on morals or in tradition is there such a principle: punishment of one party because of a fault alleged by another party? This order of yours without reflection, though you always act with reflection, is, I think, by fault of my fate. You are always free from fault. Do not abandon the religion of the Arhats because of the talk of wrong believers, as you have abandoned me, though innocent, because of the talk of mischievous persons.' Saying this, Sita fell in a faint and, when she had recovered, she said, 'How will Rama live without me? Alas! I am killed.'" At hearing these words, Rama fell to the ground in a faint and was sprinkled with sandal-water by Laksmana who came in a hurry. Getting up, he said: "Where is Sita, a virtuous wife? For she was deserted by me, alas! because of the talk of people always mischievous." Then Laksmana said: "Master, now she is in the forest. A virtuous wife, surely she will be protected by her own power. Go and search and bring her yourself, lord, before Queen Sita perishes from separation from you." Hearing this, Rama went with the same general and Khecaras in an aerial car to that very cruel forest. At SIB

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SITA'S PURIFICATION AND TAKING OF THE VOW 321 every dry place, at every water, at every hill, at every tree, Rama searched and did not find Janaki. After a long time Rama thought with great grief, "I think Sita has been devoured by a tiger or lion or some other wild animal." With hope abandoned of finding Sita, he returned to his own city and was blamed repeatedly by the citizens, reciting Sita's virtues. With a tearful face Padma performed Sita's funeral rites, looking upon the universe as consisting of Sita, or rather, as a void. She alone remained before Rama's eyes in his heart and speech. "Sita lives somewhere," but he did not know. Yes. . . Her twin sons (35-116) Now Vaidehi bore twin sons there, named Anangalavana and Madanankusa. Vajrajangha held their birthand name-festivals and, noble-minded, rejoiced more than at gaining a son of his own. Both grew up gradually, cherished by nurses, wayward in play, like the two Asvins living on earth. They became suitable for acquiring the arts, long-armed, suitable for teaching, like young elephants, festivals for the king's eyes. Then a far advanced layman, Siddhartha by name, who had taken the lesser vows, endowed with a wealth of magic powers, expert in the arts and the Agamas, flying through the air by jumps on pilgrimages to the shrines on Mt. Meru at dawn, noon, and sunset, came to Vaidehi's house for alms. He was refreshed gladly by Vaidehi with food, drink, et cetera and, questioned by her about his happy wandering, he told about it. Questioned by him also, Vaidehi told her own story from the beginning up to her sons' birth just as if to a brother. Siddhartha, expert in the eight kinds of omens,106 an ocean of compassion, said: "Why do you grieve uselessly when Lavana and Ankusa are your sons ? Your sons, with preeminent characteristics, like Rama and Laksmana in person, will soon fulfil your wish." 195 43. See III, p. 211.

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322 CHAPTER NINE Encouraged by these words of his, Sita begged him persistently and he stayed in her house to teach her sons. Saying, "Your sons are capable of emancipation," he taught them all the arts so that the two became difficult for even the gods to defeat. With all the arts learned, they reached youth, companions like young Kandarpa and Vasanta. Vajrajangha married his daughter, Sasicula, borne by Laksmivati, and thirty-two other maidens to Lavana. For Ankusa he asked Prthu, king of Prthvipura, for his daughter, Kanakamalika, borne by Amrtavati. Broadpowered Psthu said, "How can one's daughter be given to some one whose family is not known?" Hearing that, Vajrajarigha from anger attacked Pfthu's ally King Vyaghraratha, captured him in battle and held him. Psthu summoned his friend, king of Potana, to his assistance. For friends, as well as counsel, must be remembered in adversity. Vajrajangha had men bring his own sons to the battle and, though restrained by them, Lavana and Ankusa went. .. The next day a battle took place between the two armies and Vajrajangha's army was destroyed by the very powerful enemies. Angered at the destruction of their uncle's army, Lavana and Arkusa attacked, killing like unrestrained elephants. The enemy could not withstand at all the impetuosity of the powerful pair, like trees that of streams filled by the rains. When King Pythu and his army were defeated, Rama's sons, smiling, said: "How is it, pray, that you from a known family have fled in battle from us whose family is unknown ?" Hearing that speech of theirs, Psthu returned and said," Your family is recognized by me because of that strength. My daughter was asked for Ankusa by King Vajrajangha. Where is such a bridegroom found with complete advantage to me?" With this fitting speech he gave the princess Kanakamala, who had been sought before, to Ankusa at that very time. King Psthu made an alliance with Vajrajangha in the

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SITA'S PURIFICATION AND TAKING OF THE VOW 323 presence of all the kings, desiring Ankusa as a bridegroom for his daughter. 33 King Vajrajangha encamped there and Muni Narada came and was entertained by him very well. Vajrajangha said to Narada among the seated kings: "Prthu will give his own daughter to Ankusa, muni. Tell him connected by marriage with us about the family of Lavana and Ankusa, so he will be satisfied when the family of his son-in-law is known.' Then Narada said with a smile: "Who does not know their family of which Blessed Rsabhadhvaja is the bulb for its origin, et cetera. In their family were the cakrins, Bharata, and others, celebrated in story. Who does not know their actual fathers, Rama and Laksmana? Janaki was abandoned by Rama frightened by scandal arising among the people of Ayodhya, while they were still unborn." Then Ankusa laughed and said: "O Brahman, that was not well done by Rama who abandoned Vaidehi in a cruel forest. For there are many reasons for criticism of him in that repudiation. Why did he, though intelligent, do this?" Lavana asked, "How far is this city in which my father dwells with his younger brother and attendants?" The muni said, "Ayodhya, the city in which lives your father, who alone in the world is spotless, is a hundred and sixty yojanas from here." Lavana said to Vajrajangha respectfully, "We wish to go there and see Rama and Laksmana." He consented to that; and married Ankusa with Kanakamala, Prthu's daughter, with a great festival. Accompanied by Vajrajangha and Prthu, Lavana and Ankusa went to Lokapura, subjugating many countries. There they conquered on the battle-field its king, who was named Kuberakanta, endowed with fortitude and valor, proud. They conquered Ekakarna, King of the Lampakas, and next Bhratrsata, king in the plateau Vijaya. Crossing the Ganga, they went to the north of Kailasa and there they subdued countries beautiful as Nandana. Defeating the kings, Rusa, Kuntala, Kalambu, Nandi, Nandana, Sinhala,

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324 CHAPTER NINE Salabha, Anala, Sula, Bhima, Bhutarava and others, 196 they reached the other bank of the Sindhu and there subjugated many Aryan and non-Aryan kings. Having defeated thus the lords of many countries, they turned back with them and went to the city Pundarikapura. Observed by the people of the city who murmured, "Vajrajangha is fortunate to have such nephews," the two heroes went to their home, attended by heroic kings, and bowed to Janaki's feet which purified the universe. Sita kissed them on the head, bathed them with tears of joy, and said, " May you be equal to Rama and Laksmana.' They said to Vajrajangha: "Uncle, before this, our going to Ayodhya was approved by you. Now arrange that.! Have Lampaka, - Rusa, Kalambu, Kuntala, Salabha, Anala, Sula, and the other kings informed. Have the marching-drums sounded and the directions covered with armies. Now the power of him by whom our mother was abandoned must be ascertained." Sita, weeping immediately, said with sobs: "Sons, what is this unfortunate wish of yours because of that act! The heroes, your father and uncle, are difficult for even the gods to conquer, by whom the lord of the Raksases, a thorn to the three worlds, was defeated. If you are eager to see your father, boys, then go respectfully. For respect is due to the one entitled to honour." They replied: "How can respect be shown to the man, even though our father, who abandoned you because he found a cause for hostility? How can we go before him and ourselves speak the words shameful to him, 'We, your sons, have come.' A challenge to battle, giving joy even to our powerful father, creating fame for both families, is fitting.". With this reply, even though Sita wept, they set out for Rama's city with great eagerness and a great army. 106 79. These are really names of countries.

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SITA'S PURIFICATION AND TAKING OF THE VOW 325 Ten thousand men, carrying axes and pickaxes, cut the trees, et cetera from their road and made the ground level. They advanced gradually, obscuring all the directions with the armies, and encamped near Ayodhya, eager to fight, long-armed. Hearing that a large hostile army had come in front (of the city) outside, the two Raghavas were astonished and amused. Saumitri asked: "Who are these enemies who, eager to die, have come like moths to the fire of the elder brother's power?" With these words, Saumitri, surrounded by Sugriva and others, the sun to the darkness of enemies, went with Rama to battle. Now Bhamandala heard from Narada that Sita was in Pundarikapura and hastened to go there. Sita told him with tears, "Rama abandoned me, brother. Unable to bear my desertion, your nephews have gone to fight." Bhamandala said: "Rama had you abandoned because of impetuosity; but he must not do the second thing: slaughter of his sons. So that Raghava will not unknowingly kill his sons, get up. We are going there without any delay." With these words Bhamandala put Janaki in his aerial car and went to the camp of Lavana and Ankusa. Princes Lavana and Ankusa bowed to Sita and also to Bhamandala introduced by Sita, "This is your uncle." After he had kissed them on the head, seated them on his lap, his body horripilated from joy, he said, stammering: "In the past my sister was the wife of a hero. Now by good fortune she, spotless as the moon, has become the mother of heroes through you. Even if you are the sons of a hero and heroes yourselves, O honor-givers, nevertheless do not make war on your father and uncle. Not even Ravana was a match for them in battle. How can you undertake a battle with them because of the violent itching of your arms ?" They replied: "Uncle, enough of this timidity from affection. Your sister, our mother here, made such a

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326 cowardly speech. We also know that no one is a match for our fathers.107 How can we cause shame to them by abandoning battle!" Just as they were saying this, a battle started between their soldiers and Rama's soldiers, resembling a whirlpool at the end of the world. Thinking, "May their army of earth-dwellers not be destroyed by Sugriva and other Khecaras," Bhamandala went to the battle with apprehension. The princes, very strong, rose up for a challenge, their coats of mail loosened by their exceeding horripilation. Sugriva and other Khecaras, fighting unhesitatingly, asked Bhamandala, when they had seen him in the battle, "Who are they?" When they had learned from Bhamandala that they were Rama's sons, they went to Sita, bowed, and sat down before her on the ground. CHAPTER NINE Meeting of Rama and his sons (117-167) Now in a moment powerful Lavana and Ankusa destroyed Rama's army, they being hard to resist like the ocean raging at the end of the world. Wherever they roamed, excited like lions in a forest, charioteer, horseman, elephant-rider, armed, did not stay there. After making Rama's army first defeated, then put to flight, unhindered by anyone, they approached Rama and Saumitri in the battle. Seeing them, Rama and Saumitri said to each other: "Who are these handsome princes, enemies of ours? Naturally the mind is affectionate, but is hostile against its will. Why do we desire to embrace them and not to fight them?" As Rama was talking so, the charioteer Lavana spoke to him in his chariot and Ankusa to Laksmana cleverly and respectfully: "By good fortune I have seen you, the conqueror of powerful Ravana unconquerable by the world-I, eager for battle with heroes for a long time. Surely 107 III. I.e., father and uncle.

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SITA'S PURIFICATION AND TAKING OF THE VOW 327 your desire for battle was not satisfied even by Ravana. I will satisfy it and you shall satisfy mine.' So addressed, Rama and Saumitri and Lavana and Ankusa twanged their respective bows terrifying from the sound. The charioteers Krtanta and King Vajrajangha made Rama's and Anangalavana's chariots approach each other. Viradha and Pothu, best charioteers, made the chariots of Saumitri and Ankusa attack each other. The foremost charioteers whirled their chariots cleverly and the four, fighting in pairs, attacked many times. Lavana and Ankusa fought carefully, knowing their kinship. Rama and Laksmana fought, indifferent from ignorance. * After they had fought with many weapons, Raghudvaha, desiring to end the battle, said to Krtantavadana, "Drive the chariot against the enemy." Kotanta said: "The horses have become exhausted, pierced with arrows all over by your adversary. These horses do not go fast even if beaten with whips, and your chariot is damaged, struck by the enemy's missiles. These arms of mine are decrepit from blows of many enemies and are not able to manage the reins or whip, lord." Padmanabha said: "Of me also the bow, Vajravarta, is relaxed, ineffective like one in a picture. My jewel of a club was not able to split the enemy, but now has become suitable only for threshing grain. My jewel of a plow, which many times has been a goad for ill-behaved elephants of kings, now has become suitable for plowing the ground. What has happened to these weapons of mine, the same which, always guarded by Yaksas, caused destruction of the enemy?". Just as the weapons of Aparajita's son were useless, so also were those of Laksmana, adversary of Madanankusa. Just then Saumitri, struck in the chest with an arrow from Ankusa, like an axe, fell unconscious in the chariot. Distracted by Saumitri's swoon, Viradha drove the chariot from the battle toward Ayodhya. Then

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328 CHAPTER NINE Laksmana regained consciousness. Laksmana said tauntingly: "O Viradha, why have you done this new thing, unsuitable for Rama's brother, son of Dasaratha ? Take the chariot quickly to that same place where my enemy is. I will cut off his head with the cakra with unerring speed." So instructed, Viradha drove the chariot to Ankusa. Saying, "Stop! Stop!" Laksmana seized the cakra. Whirling it in the air, so it resembled a revolving sun, Saumitri, angered, hurled it with unstumbling speed at Ankusa. Adkusa hit it with arrows many times as it fell, and Lavana also with all his heart, but it did not strike back. Falling swiftly the cakra circumambulated Ankusa and returned to Laksmana's hand, like a bird to the nest. Again Laksmana hurled it and it made a circumambulation in the same way and returned to his hand, like an exhausted elephant to its stable. Rama and Laksmana, depressed, thought: "Are these men the Sirin and Sargin in Bharata, not we?" Just then the sage Narada came there with Siddhartha 108 and said to the depressed Rama and Laksmana: "Why this gloom in the place of joy on your part, Raghudvahas? Is not defeat by a son for the splendor of any one's family? Lavana and Ankusa here, sons borne by Sita, have come here to see you under pretext of a battle, but they are not enemies. Proof of this is that your cakra had no power. In the past Bharata's cakra was useless against Bahubali." Narada told the whole story, from the abandonment of Sita up to the battle with the sons, which amazed every one. Rama, confused by astonishment, shame, distress, and joy, fainted and recovered consciousness when he was sprinkled with sandal-water. Filled with affection for his sons, weeping, Rama went quickly to Lavana's and Ankusa's presence with Laksmana. When they got out 108 149. The boys' tutor. See above, p. 322..

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SITA'S PURIFICATION AND TAKING OF THE VOW 329 of the chariot, at once Lavana and Ankusa fell respectfully at Padma's and Saumitri's feet in turn, their weapons abandoned. After embracing them, Raghudvaha set them on his lap, kissing them on the head, and cried aloud, filled with sorrow and affection. Laksmana took them from Rama's lap to his own lap, kissing them on the head, and embraced them, his eyes filled with tears. Satrughna also, his arms stretched out from afar, embraced them falling respectfully at his lotus-feet, as if he were their father. Other kings also of both armies rejoiced together as if they had met at a wedding. After she had seen her sons' strength and their meeting with their father, Sita, delighted, went to Pundarikapura by aerial car. Rama and Laksmana were delighted at acquiring such sons and both the people of the earth and the sky rejoiced at the master's joy. Introduced by King Bhamandala, King Vajrajangha bowed at Rama's and Saumitri's feet, polite like a soldier of long standing. Rama said to him, "You are the equal of Bhamandala to me, you who reared my sons and brought this wife of mine." With these words, Padmanabha got into Puspaka with Laksmana and entered the city with his sons sharing his seat. Rama went to his house, watched by the astonished citizens on the highway with their necks and heels stretched,199 his sons being praised by them. There Rama with Laksmana got out of the car with his sons and he ordered a great festival with exceeding joy. "" Sita's ordeal (168-233) Then the son of Sumitra, the lord of the Kapis, and Bibhisana, Hanumat, Angada and others together announced to Rama: "The queen remains in a foreign country, separated now from you, especially unfortunate without both boys. If you direct, master, we shall bring 199 166. They were standing on tiptoe, looking upwards.

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330 CHAPTER NINE her here today. Otherwise, a virtuous wife, she will perish, abandoned by husband and sons." Rama considered a little: "How can Janaki be brought here, when the severe censure of the people, though false, creates an obstacle? . I know that Sita is virtuous and she knows herself spotless. There is no fear on the part of both to give and accept an ordeal. Let the queen undergo an ordeal before all the people and let me live again with her, pure." Saying "Very well," they had erected outside the city large, high pavilions and inside them rows of platforms. The kings, citizens, ministers, et cetera sat on them, and the Khecaras also, Bibhisana, Sugriva, et cetera. . . Then at Rama's command the Lord of the Kapis himself went to Pundarikapura, bowed to Vaidehi, and said : "For you Rama has sent the car Puspaka. Now get in it and come to Rama's presence." She said: "Even now the pain from my abandonment in the forest is not allayed. Why then shall I go to Rama again who would cause more pain?" He bowed again and said: "Do not be angry. Raghava is seated on a platform with all the citizens and kings for your purification." On this information Janaki, who already longed for purification, got into the car and went to Ayodhya.. When she arrived at the garden Mahendrodaya, she got out and was presented with a reception gift by Laksmana who had come and the kings bowed to her. Saumitri, seated in front with the kings, said, "Purify your own city and your own house by entering, queen." Sita said: "When my purification has been attained, I shall enter this city and house. Otherwise, friend, slander will not be suppressed at all." Quickly the kings related this assertion of Sita's and Rama himself came and spoke harshly to Vaidehi according to law. : "If there was no pleasure with Dasasya while you were staying in his house, undergo an ordeal before all the people for your purification."

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SITA'S PURIFICATION AND TAKING OF THE Vow 331 Sita smiled and said: "No one else is wise except you, who without knowing any fault of mine had me abandoned in the forest. First you punished me; now you test me. You are clever, Kakutstha. Certainly, I am ready for that." Embarrassed, Rama said: "I know there is no fault of yours. This is said for escape from the fault invented by the people." Janaki said: "I assent to the five ordeals.800 I will enter a blazing fire, eat rice, mount the scales, drink the heated bath-water of gods, seize the ploughshare with my tongue. Say which is pleasing to you." ...Just then, standing in the air, Siddhartha and Narada, too, and all the people, having restrained the tumult, said, "Sir! Sir! Raghava! Sita is certainly a virtuous wife, a pattern of fidelity. Do not cause any doubt about it here." Rama said: "Oh, people! Is there no propriety in you? She has been injured in the past by you alone, inventing a fault. You say one thing; before, you said something different. But say nothing of that. How was she guilty then and virtuous now? There is nothing to prevent your ascribing a sin again. Therefore, let Sita enter a blazing fire for proof." Saying this, Rama had a ditch dug three hundred cubits long and deep as two men and had it filled with sandal-fuel. 900 189. Ten ordeals are usually given as standard. See Indian Wisdom (p. 226) and Balfour, s.v. For an elaborate discussion of the laws of ordeals, see the Yajnavalkya Smrti, Bk. II, Chap. VII. There are 5 ordeals prescribed for the exoneration from an accusation, but they do not correspond with the five Sita suggests. They are: the balance, the fire, the water, the poison, and the bath-water. The ordeal of the fire is quite different from Sita's. It consists of carrying a redhot ball of fire in the hand protected by certain leaves. Taptamasa, lifting a weight of gold out of heated oil, and dharmadharma, drawing concealed images of virtue and vice out of a vessel filled with earth, are described in the commentaries to the Yajnavalkya Smrti; and also the tandula and phala which Sita offers to perform. The tenth ordeal, the tulasi, is not discussed.

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332 CHAPTER NINE In the meantime Jayabhusana, son of King Harivikrama, living in the north row of Vaitalhya, who had eight hundred wives, saw his wife Kiranamandala asleep with his maternal uncle's son, Hemasikha. He banished (her) and took the vow himself at that time. She died and was born a Raksasi, Vidyuddanstra. At that time Jayabhusana came to the suburbs of Ayodhya and stood in pratima and Vidyuddanstra tormented him. His omniscience developed and now the gods, Sunasira and others, came with the intention of celebrating his festival. Having seen this (ditch) of Sita's, the gods explained to Sakra, "Sita is going to enter the fire because of false censure of the people." Hari ordered the infantry-general to attend Sita and he himself held the sage's omnisciencefestival. At Rama's command the servants made the ditch blaze with sandal wood on all sides, so that it was hard on the eyes to look at it. When Rama had seen it terrible with flames, he thought in his heart: "Alas! What is this very difficult thing now impending! She, a virtuous wife, will surely enter the fire unhesitatingly. Verily the course of an ordeal, like destiny, is difficult. Her exile with me, the kidnaping by Ravana, again the abandonment by me, and this also have been done by me." While Rama was reflecting thus, Sita stood near the fire, recalled the Omniscient, and made a truthdeclaration: "O guardians of the universe and all the people, listen. If I desired any man except Rama, may this fire burn me. Otherwise, may it have a gentle touch like water." Saying this, recalling the salutation to the Five, she gave a leap into the fire. When she entered it, the fire was extinguished quickly and the ditch filled with clear water became a tank. Sita was seated on a lion-throne on a lotus on top of the water, like Padma, by the power of the gods, delighted by her character of a virtuous wife. The water looked like the water of the ocean with a whirlpool making

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SITA'S PURIFICATION AND TAKING OF THE VOW 333 a humming sound in some places, in some places a roaring sound, the sound of a drum in other places, and in others the noise patapata; in some places the sound of dilidili, in others that of khalakhala. The rising water of the tank, like that of the ocean with high waves, began to inundate even the large platforms. The Vidyadharas, again excited, flew up in the air and the people of the earth cried, "Save us, Sita, virtuous wife!" Sita turned the high water back with her hands and by her power it became again the size of the tank. With close rows of blue lotuses, night-blooming white lotuses, red lotuses, and white lotuses, with a concert by bees excited by the fragrance, with an abundance of hansas, beautiful with jeweled stairs from the masses of waves crashing together, the tank appeared to have both banks paved with jewels. Narada and others danced in the air, proclaiming Sita's virtue, and the gods, pleased, rained flowers on Sita. "Hail to the virtue, hail to the glorious virtue of Rama's wife," was the people's proclamation, instantly filling the space between heaven and earth. When they had seen their mother's power, Lavana and Ankusa, delighted, went to her, swimming like hansas. Smelling their heads, Vaidehi seated them, one on each side, and they had the fine appearance of young elephants standing on the two banks of a river. Saumitri, Satrughna, Bhamandala, Bibhisana, Sugriva and others bowed to Vaidehi with devotion. Rama also, having a very charming splendor, approached Sita and, filled with remorse and shame, said, his hands folded: "O queen, pardon that I abandoned you in accordance with the wishes of the people who alleged a nonexistent sin because of their own character. You survived by your own power when you were abandoned in that forest with cruel wild animals; and there was this ordeal, too, but I did not command that. Pardoning me for all this, now get in Puspaka, go to the house, and be happy as before with me."..

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334 CHAPTER NINE " Sita said: "There is no fault of yours, nor of the people, nor of any one else, but of my past deeds. Afraid of actions which cause a whirlpool of such pain, I will take mendicancy which destroys them. With these words Maithili pulled out her hair with her own hand and handed it to Rama, like the Lord Jina to Sakra. Kakutstha swooned at once and before he recovered, Sita went to the presence of the monk Jayabhusana. Muni Jayabhusana, omniscient, initiated Maithili properly, and placed her devoted to penance in the retinue of the chief-nun, Suprabha.

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CHAPTER X RAMA'S EMANCIPATION When he had been sprinkled with sandal and had regained consciousness, Raghudvaha declared: "Where, pray, is Sita Devi, the virtuous wife? Ho! Earthdwellers and sky-goers, if you do not wish to die, quickly show me my wife even though her hair is pulled out. Friend! Friend Saumitri! Come! Quivers! Quivers! Bow! Bow! That these, comfortable, are indifferent when I am in distress!" To him seizing his bow with these words Laksmana bowed and said: "Elder brother! Elder brother! What is this? The people are your servants, surely. Just as you, devoted to the law, terrified of a fault, abandoned Sita, so she, terrified of existence, devoted to her own good, has abandoned everything. Here in your presence Sita herself tore out her hair and took initiation properly under Jayabhusana. Just now the sage's omniscience has risen and his omniscience-festival must of necessity be celebrated by you. Lady Sita is there, master, having taken the great vows, showing the path to emancipation, as she, blameless, showed the path to being a good wife." His temper restored, Rama said, "It is well that my wife has undertaken mendicancy before this omniscient." With these words, the chief of the Raghus went with his retinue to Jayabhusana, bowed, and listened to a sermon from him. At the end of the sermon he asked: "I do not know, myself, whether I am capable of emancipation or not. Please tell me that." Then the omniscient said, "You are not only capable of emancipation but you will attain emancipation from this same birth, having become omniscient." Rama asked again: "Emancipation would result from mendicancy; and 22

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336 CHAPTER TEN that from abandonment of everything. But it would be very difficult for me to abandon Laksmana." The muni said: "Your power and wealth must necessarily be enjoyed. At the end of that, association being abandoned, having adopted mendicancy, you will attain emancipation." Former births (15-87) Bibhisana bowed and asked: "Because of what action in a former birth did Ravana kidnap Sita and Laksmana kill him in battle? Why are Sugriva, Bhamandala, also Lavana and Ankusa, and I exceedingly devoted to Raghudvaha ?" . The blessed muni explained: "Here in the southern half of Bharata in the city Ksemapura there was a merchant, named Nayadatta. He had two sons, Dhanadatta and Vasudatta, by Sunanda; and they had a friend, a Brahman, named Yajnavalkya. In this city there was a merchant, Sagaradatta, who had a son, Gunadhara, and a daughter, Gunavati. Gunavati was promised by Sagaradatta to Nayadatta's son, Dhanadatta, who had suitable qualities. But her mother, Ratnaprabha, from avariciousness gave Gunavati secretly to a rich man of that place, named Srikanta. Yajnavalkya knew that and, unable to endure the deceiving of his friends, told his friends, the sons of Nayadatta. Then Vasudatta went and killed Srikanta in the night and Vasudatta was struck down by Srikanta with a sword. Both became deer in the Vindhya forest and Gunavati, who had died unmarried, became a doe there. On her account they fought there also and died; and in the same way they passed through many births with mutual hostility. At that time Dhanadatta, depressed by his brother's death, impious, wandering at night saw some monks one time when he was hungry. He asked them for food and one of the munis said, 'Even by day monks do not have any collection of food, drink, et cetera. It is not fitting for you to eat or drink at night, good sir. Who knows 22B

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* RAMA'S EMANCIPATION 337 the contact of living creatures in food, et cetera in such darkness?' Enlightened by him with such words, as if sprinkled with nectar on his heart, he became a layman. After death he became a god in Saudharma. After falling, he became the merchant Padmaruci, a very devout layman, the son of Dharani and Meru, in the city Mahapura. One day he happened to be riding to the cow-pen when he saw an old bull that had fallen on the road and was dying. Compassionate, he dismounted from his horse, approached him, and spoke the formula of homage to the Five Supreme Ones in his ear. By its power he became after death Visabhadhvaja, the son of King Chatracchaya and Sridatta, in the same place. One day, strolling at random, he went to the spot of the old bull and recovered memory of former existences at the sight of the place of the former birth. He had a shrine built there and on one of its walls he had the dying old bull painted, a man reciting the formula of homage in his ear, and near him his horse with a saddle. He instructed the guards there, 'If any one should look at this picture and understand it completely, I must be informed about him at once.' With these instructions he went to his house. One day the best of merchants, Padmaruci, went to that shrine to worship. After he had worshipped the Arhat he looked at the picture on the wall and said with astonishment, 'All that agrees with me. Informed by the guards, Vrsabhadhvaja went there and asked the man, 'Do you know the events of the picture?' 'Some time ago I recited the formula of homage to that bull when he was dying. I have been painted here by some one knowing about it,' he said. Bowing to him, Vrsabhadhvaja said: 'I, who was this old bull, have become a king's son by the power of the formula of homage. To what birth would I, having an animal-birth at that time, have gone, if you, compassionate, had not recited to me

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338 CHAPTER TEN the formula of homage? You are in every respect my teacher, my master, my divinity. Enjoy this large kingdom which was given to me by you.' After saying this, Vrsabhadhvaja wandered with Padmaruci, no separation being made, observing a layman's vows. After they had fully observed the state of a layman for a long time, they died and became powerful gods in the heaven Isana. When he fell Padmaruci became the son, named Nayanananda, of Nandisvara by Kanakabha in the city Nandavarta on Mt. Vaitadhya to the west of Meru. After he had enjoyed the kingdom, be became a mendicant. (After death) he became a god in Mahendra. When he fell, he became the son of King Vipulavahana by Padmavati in the city Ksema in East Videha, named Sricandra. After he had enjoyed the kingdom and had become a mendicant at the end under Muni Samadhigupta, he became the Indra of Brahmaloka. When he fell, he became Padma here, the powerful Balabhadra, and Visbhadhvaja's soul became in turn Sugriva. After wandering through births, Srikanta's soul became a prince, son of Sambhu and Hemavati, named Vajrakantha, in the town Minalakanda. After he had wandered through births, Vasudatta became Sribhuti, son of Vijaya, the chaplain of King Sambhu, and Ratnacuda. After various births, Gunavati became the daughter of Sribhuti and Sarasvati, named Vegavati. One day, when she had grown up, she saw Sadhu Sudarsana, engaged in pratima, being worshipped by the people, and she said jeeringly: Listen! This monk was seen before sporting with a woman whom he has sent elsewhere. Why do you worship him, people?' After hearing that, all the people changed quickly and began to revile the muni together with spreading the news of his sin. The sage took a vow, I will not break my fast until this accusation against me has been completely removed.'

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RAMA'S EMANCIPATION 339 Then Vegavati's mouth became swollen from the anger of the gods. She was rebuked severely by her father when he knew her transgression against the sadhu. Terrified by her illness and her father, she said in a loud voice to Muni Sudarsana before all the people: 'You are entirely blameless. This same sin was falsely alleged. against you by me myself, master. Pardon me, ocean of forbearance.' After hearing this speech, the people again worshipped the muni. From that time Vegavati was cured and she became a laywoman. . When King Sambhu had seen her, beautiful, he asked for her (in marriage). Sribhuti replied, 'I will not give her to a false believer.' Sambhu killed Sribhuti and enjoyed her by force. May I be able to kill you in another birth,' she cursed him. Released by Sambhu, she became a mendicant under Aryika Harikanta and, when her life was completed, went to Brahmaloka. When she fell, by the power of the nidana she became Sita, Janaka's daughter, for the destruction of the Lord of the Raksases, who was Sambhu's soul. Because of the false accusation of a sin against Muni Sudarsana, she was falsely accused by the people here. A After wandering through births, Sambhu's soul was born as the son, named Prabhasa, of the Brahman Kusadhvaja and Savitri. One day he became a mendicant under Vijayasena, practiced severe penance, enduring trials. He saw Kanakaprabha, lord of Vidyadharas, start on a pilgrimage to Sammeta, magnificent as Indra. He made a nidana, "May I have such magnificence as he because of this penance.' After death, he was born in the third heaven. After falling, he became Ravana, lord of Khecaras, your elder brother,201 who had made at that time a nidana for the magnificence of Kanakaprabha. The Brahman, Vajnavalkya, who was the friend 201 72. He is talking to Bibhisana. Ravana is not usually called a Khecara.

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340 CHAPTER TEN of Dhanadatta and Vasudatta, became you, Bibhisana, after wandering through births. When Sribhuti was killed by the king, he went to heaven. Then he fell and was born Punarvasu, a: Vidyadhara in Supratisthapura. Afflicted by love, he kidnapped Anangasundari, daughter of Cakrin Tribhuvanananda, in the province Pundarlka. Anangasundari fell from his aerial car into a thicket, when he was bewildered by fighting with Vidyadharas sent by the cakrin. After making a nidana for winning her, Punarvasu became a mendicant, went to heaven, fell and became Laksmana. Left in the forest, Anangasundari practiced penance, fasted, and in the end was devoured by a serpent. Having died with concentrated meditation, she became a goddess in the second heaven and, after falling, was born as Visalya, chief-queen of Laksmana. Gunavati's brother, Gunadhara, wandered through births and became Prince Kundalamandita. After observing the vows of a layman for a long time, he died, and was born as Sita's full brother, King Bhamandala. Now there were in Kakandi two sons of the Brahman Vamadeva and Syamala, Vasunanda and Sunanda. Once upon a time a muni came to their house and, fasting for a month; was fed by them with devotion. Because of their liberality to him, after death they became twins in the Uttarakurus, and then gods in Saudharma after they died. Falling, they became the two sons of King Rativardhana and Sudarsana in Kakandi, Priyankara and Subhankara. After they had guarded the kingdom for a long time, become mendicants, and died, they became gods in Graiveyaka and, after falling, they became Lavana and Ankusa. Their mother in a former birth, Sudarsana, wandered through births for a long time and was born as Siddhartha, the teacher of Rama's sons." After hearing the muni's speech, many attained the desire for emancipation, but Kitanta, Rama's general, became a mendicant at that same time. Then Kakutstha

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RAMA'S EMANCIPATION 341 got up, bowed to Jayabhusana, approached Sita, and Teflected: "How will my wife Sita, a princess whose body is as soft as a sirisa, endure the discomfort of heat and cold? How will she bear the load of self-control, which exceeds all loads, difficult to bear even in the heart? Or rather, she, whose wifely fidelity Ravana was not able to destroy, will observe her vow for self-control also in the same way." With these reflections, the elder brother of Laksmana paid homage to Vaidehi; and Laksmana and the other kings, their minds purified by faith, also did so. Sita's death (94-96) Now Rama returned to Ayodhya with his retinue; and Sita and Krtantavadana practiced severe penance. After he had performed penance Krtantavadana went to Brahmaloka and Sita performed various penances for sixty years. At the end she fasted for thirty-three days and nights, died, and was born the Indra Acyuta with a life-term of twenty-two sagaras. Initiation of Laksmana's sons (97-105) Now there was a king of Vidyadharas, Kanakaratha by name, in the city Kancanapura, on Mt. Vaitadhya. He invited kings, Rama, Laksmana, and others with their sons to the svayamvara of his daughters, Mandakini and Candramukhi. From the kings seated there Anangalavana was chosen by Mandakini and Ankusa by Candramukhi of their own accord. Laksmana's sons, all the two hundred and fifty, Sridhara and the others, got up at the same time to fight from anger. Hearing that they were arming themselves, Lavana and Ankusa said: "Who will fight with them? Brothers must not be killed (by each other). As there was no quarrel of the fathers, elder and younger, just so may there not be any between their sons, us and them."

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342 CHAPTER TEN Knowing this speech of theirs from spies, the sons of Laksmana, astonished, blamed themselves about to start a wicked action. Suddenly they attained a desire for emancipation, obtained their fathers' approval, and took the vow at the lotus-feet of Muni Mahabala. At that time Anangalavana and Ankusa, whose marriages had taken place, went to Ayodhya with Sirin and Sarigin. Death of Bhamandala (106-109) Now Bhamandala stood one day on his palace-roof in his city and, pure in mind, reflected: "If I subdue the two rows, unstumbling, everywhere with ease, and wander at the end, having taken initiation, I would have my wishes fulfilled." As he was thinking this, lightning struck him on the head. He died, and became a twin in the Devakurus. Emancipation of Hanumat (109-113) Now Hanumat went to Meru in Caitra to worship the shrines and, as he returned, he saw the sun as it was setting. He thought, "Just as there is rising (of the sun), so there is setting. The sun is evidence that everything is transitory, alas!" With this reflection, he went to his own city, bestowed the kingdom on his son, and took mendicancy under Acarya Dharmaratna. Seven hundred and fifty kings took mendicancy after him and his wives took initiation and remained with Arya Laksmivati. After thoroughly consuming his karmas gradually by the fire of meditation, after attaining sailesi,202 Srisaila went to the abode from which there is no return. Death of Lakssmana (114-134) Knowing that Hanumat had become a mendicant Raghudvaha thought: "Why did he abandon the comfort 202 See I, n. 8.

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RAMA'S EMANCIPATION 343 of wealth and take this wretched initiation?" The Indra of Saudharma knew by clairvoyance this thought of Rama's and said in his council : "Indeed, the course of karma is uneven. Rama, who has his final body, laughs at dharma himself and, on the other hand, praises comfort which consists of sense-objects. Or rather, it is well known that there is a very deep mutual affection between Rama and Laksmana, the cause of attachment to existence." From curiosity two gods there went to Laksmana's house in Ayodhya to test their affection. By using sorcery they suddenly showed Laksmana all the women of the household weeping pathetically. "Oh, Padma, lotus-eyed, sun to the lotuses of relatives, what is this sudden death of yours terrifying to the universe ?." Seeing the women of the household lamenting in this way, beating their breasts, their hair disheveled, Laksmana, sorrowful, said: "Is he, my brother, the life of very life, dead ? Has this been done by malignant Kotanta by using trickery?" As he was saying this, Saumitri's life departed with the speech. The ripening of karma is hard to overcome. He remained seated on his lionthrone, leaning against a golden pillar, his eyes protruding, motionless, like an image to be anointed. Seeing Laksmana lifeless, the two gods, sorrowful, said to each other, "Alas! what have we done? Why did we kill this man, the support of the universe, alas!" Blaming themselves very much, they went back to their own heaven. Seeing Laksmana lifeless, the women of the household and their attendants wept, their hair disheveled. Hearing their lamentation, Rama went there and, ignorant of the calamity, said: "What has happened? While I am alive, my younger brother lives. Some disease affects him. Medicine is the remedy for that." Saying this, Rama summoned physicians and astrologers, and had repeated use made of charms and spells. At the uselessness of charms and spells Raghudvaha swooned. Having regained consciousness finally, he lamented in a loud

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344 CHAPTER TEN voice. Bibhisana, Sugriva, Satrughna and the others, shedding tears, cried at the top of their voices, " We are killed." Kausalya and the other mothers and their daughters-in-law, weeping, swooned again and again, crying pathetically. Then from the wailing at every street, every house, every market, pure grief resulted, the thief of all other sentiments. Initiation of Lavana and Ankuca (135-138) The princes Lavana and Ankusa bowed to Rama and said: "Today we have become very terrified of existence because of the death of our younger father. Death falls upon every creature suddenly. Therefore men must be intent upon the next world from the very beginning. Give your consent to our initiation. Henceforth it is not fitting for us to remain at all in the house of those left by our younger father." They bowed to Rama and both took initiation under Muni Amstaghosa and in course of time reached emancipation. Rama's grief (139-174) Because of his brother's death and the separation from his sons, Rama swooned again and again and said from delusion: "Some disrespect was shown today by me, brother, that you suddenly adopted such a silence. While you are in this condition, brother, I have been abandoned by my sons. Verily, hundreds of evil spirits enter men's hundred weak points." Bibhisana and the others together went finally to Rama talking in this unbalanced way and said with sobs: "You are the resolute among the resolute, like a hero among heroes, lord. Therefore put aside this shameful weakness. Now it is said by the people that Saumitri's funeral ceremonies together with the perfuming and anointing of the body must be held at a suitable time."

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RAMA'S EMANCIPATION 345 Rama, angry with them for saying this, his lips trembling, said: "My brother lives, certainly. What speech is this of yours, villains? The funeral rites together with burning in a fire of you all with your brothers must be made. Let my younger brother be long-lived. Brother, brother, speak quickly, Laksmana dear. Surely this is an intrusion of wicked people. Why do you disturb me so long? Or yet, anger on your part before base people is not suitable, friend.' With these words Raghava put him on his shoulder and went elsewhere. 29 Rama sometimes took him to the bath-house and bathed him himself and then anointed him with ointments with his own hand. Sometimes he had divine food brought and a dish filled and he himself set it before him. Sometimes he set him on his own lap, kissing his head repeatedly; and sometimes he put him to sleep on a couch covered with bed-clothes. At times he talked to him and answered himself. Sometimes he became a masseur and rubbed him himself. Six months passed as Rama, all duties forgotten, performed such confused acts, crazed from affection. Hearing that he was thus crazed, the sons of Indrajit and Sunda, and other hostile Vidyadharas came, wishing to conquer Rama. They besieged with soldiers Ayodhya, whose chief Raghu was crazed, like hunters, strong in trickery, besieging a mountain-cave whose lion was asleep. Rama took Laksmana on his lap and twanged his bow, Vajravarta, the cause of the end of the world unseasonably. Then at the trembling of his throne Jatayus came to Rama with gods from Mahendra because of his strong friendship from a former birth. Saying, "Even now the gods are on Rama's side," the Vidyadharas, the sons of Indrajit and others, fled quickly. "Rama, a friend of the gods, who has Bibhisana in front of him, will kill us here, "terrified and ashamed, they reached a strong desire for emancipation. They, feeling the desire for

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346 CHAPTER TEN emancipation, approached Muni Ativega and took initiation, their faces averted from the state of householders. Then the god Jatayus in order to enlighten Raghava stood before him and sprinkled a dry tree with water repeatedly. He threw dry dung on a rock and planted a bed of lotuses; he sowed seed at the wrong time with a dead ox and a plow. He threw sand on a machine and pressed it for oil. He showed Rama other useless things like these. Rama said to him : "Sir, why do you water a dry tree uselessly? Does a pestle grow just anywhere, to say nothing of fruit? Why do you plant a bed of lotuses on a rock, foolish man, or sow seeds in a desert with dead oxen? There would not be oil from sand. Why do you press it, stupid ? In all cases your efforts are wasted as you do not use proper means." Jatayus smiled and said: "If you know this, sir, why do you carry a corpse on your shoulder, a sign of ignorance?" Rama embraced Saumitri's body and replied: "Why do you say an unlucky thing?' Get out of my sight." While Rama was saying this to Jatayus, the god Kstantavadana, knowing it by clairvoyance, came to enlighten him. Putting a woman's corpse on his shoulder, he went near Rama. Rama said to him, "Are you crazy, carrying a woman's corpse so?" Ketanta replied: "Why do you say an unlucky thing? She is my wife. But why do you yourself carry a corpse? If you know that my wife, whom I am carrying, is dead, are you not intelligent enough to know that there is a corpse on your own shoulder ?". Understanding being restored by various reasons pointed out by him in this way, Rama thought, "Is it true that my younger brother does not live?" Then the two gods, Jatayus and Ketanta, announced themselves to Rama, who had received enlightenment, and went to their own abode.

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RAMA'S EMANCIPATION 347 Rama's life as a monk (175-226). Then Rama performed the funeral rites of his younger brother. Wishing to take initiation, he instructed Satrughna to take the kingdom. Satrughna, averse to existence, refused the kingdom, saying, "I shall follow you, honored sir." Then Raghava, eager himself for the fourth object of existence, gave the kingdom to Anangadeva, the son of Lavana. He went to the presence of the muni, Suvrata, belonging to the line of Munisuvrata, indicated by the layman Arhaddasa. There Rama took the vow with Satrughna, Sugriva, Bibhisana, Viradhita 208 and other kings. When Ramabhadra had gone forth (to life as a monk), sixteen thousand kings went forth from disgust with existence. Thirty-seven thousand beautiful women became mendicants and they joined the retinue of the nun Srimati. The sage Rama, imbued with knowledge of the Purvas and Angas, practiced penance for sixty years at the guru's feet, persevering in various vows. Then Rama, whose vihara was secret with his guru's permission, went alone, fearless, to a mountain-cave in a forest. At the same dawn, as he was engaged in meditation, Muni Ramabhadra's clairvoyance arose. Seeing the whole universe, fourteen rajjus in extent, as if it were in his hand, he knew that his younger brother had been killed by two gods and gone to hell. The worshipful Rama reflected: "I was Dhanadatta in a former birth. Laksmana was my younger brother, named Vasudatta. In that birth also he died with his duties uncompleted in the same way. In this birth Vasudatta's soul became Laksmana, my younger brother. In this birth a hundred years passed uselessly while he was a prince; three hundred while he was governor of a province and forty in the expeditions of conquest; eleven thousand, five hundred and sixty while he was king: So his total life of twelve thousand years passed gradually, productive 308 179. I.e., Viradha.

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348 only of hell, as he was lacking in self-control. There is no fault on the part of the gods who killed him by deceit. Such maturity of a creature's karma happens necessarily." Thus reflecting, Rama, extremely eager to destroy. karma, engaged in the penance of complete concentration, being completely indifferent. At the end of a two-day fast, he entered the city Syandanasthala to break his fast, his gaze limited to six feet. The townsmen, whose joy was great, went to meet him, who was a festival for the eyes, coming like the moon to the earth. The women of the town, at the doors of their houses to give him alms, placed dishes filled with various food before him. The joy of the townspeople became so noisy that the elephants broke their posts and the horses pricked up their ears. Rama did not take from them the food prepared by the citizens because of his adherence to food that had been CHAPTER TEN discarded, but went to the palace. There King Pratinandin refreshed Rama with food that had been discarded 204 and he ate lawfully. The gods made there the five things, the rain of treasure, et cetera and the blessed Ramabhadra went back to the forest. "May this disturbance of the city not take place again nor this rivalry for me." With this idea, pureminded, he made this vow: "If alms shall be available here in the forest at the time for alms, then I shall break my fast, but not otherwise." Observing this vow, Rama, entirely indifferent to the body, remained in pratima, engaged in intense meditation. One day King Pratinandin went there, taken by a fast horse with inverted training. The horse mired in the mud of a pool named Nandanapunya and Pratinandin's army rushed close behind. After having the horse raised from the mud and making a camp there, the king bathed, and took his meal with his retinue. 204 198. Monks can not accept food that has been prepared for them. They must take what is surplus.

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RAMA'S EMANCIPATION 349 Then the blessed sage Rama completed his meditation and went there with the wish to break his fast, and the king stood up to greet him. He entertained Rama with the remaining food and drink and a rain of jewels fell from the sky when he had broken his fast. The sage Rama delivered a sermon and Pratinandin and the others became laymen, observing the twelve vows of right-belief. Beginning from that time Rama remained in the same place for a long time in the forest, practicing severe penance, being worshipped by goddesses living in the forest. With the desire to reach the shore of existence the sage Rama broke his fast at one month, two months, three, and four months. Sometimes he remained in paryanka-posture; sometimes he stood with his arms hanging down; sometimes he sat in utkatika-posture; sometimes he held his arms up. Sometimes he stood on a toe and sometimes on his heel. Meditating in these various postures, 805 he practiced severe penance. One day in his wandering Rama went to Mt. Kotisila which had been lifted in the past by Laksmana in the presence of Vidyadharas. Rama occupied the mountain, mounted on the ladder of destruction of karma,200 engaged in pratima, and practiced another pure meditation in the night. Then Sitendra, 207 knowing this by clairvoyance, thought: "If Rama becomes incarnated in worldly existence, I shall be united with him again. I shall make an attack on him, while he is on the ladder of destruction, with agreeable phenomena that he may be a god, a friend of mine." With these thoughts, Sitendra went to Rama and created by magic a large garden adorned by spring. A flock of cukoos warbled, the wind from Malaya blew, bees flew about humming, rejoicing in the fragrance of flowers. The mango, campaka, asoka, the trumpet-flower tree, 205 212. For the postures, see II, n. 18. 300 214. See II, p. 433. 207 215. Sita in her incarnation as an Indra.

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350 CHAPTER TEN the bakula and other trees at once bore flowers which were fresh weapons of Manobhu. Sitendra created Sita's figure and women also, and said: "Dear, I am Sita, your wife, present here. I abandoned you then when you were devoted, thinking myself wise. I became a mendicant, lord, and afterwards suffered extreme remorse. I have been asked by these Vidyadhara maidens today, 'Mistress, be gracious. Make your lord, Rama, our lord. Do you abandon mendicancy. Be Rama's chief-queen. We shall be his wives now at your command.' Therefore marry these Vidyadhara-maidens, Raghudvaha. I shall dally with you as before. Pardon this disrespect." While Sitendra was saying this, the factitious Khecara-women gave a concert of many kinds (of music), a remedy for restoring Love to life. Muni Ramabhadra was not disturbed by the words of Sitendra, nor by the concert, nor by spring. Rama's omniscience (227-230) Then on the twelfth day of the bright fortnight of Magha in the last watch of the night the brilliant omniscience of the sage Rama arose. Sitendra, devoted, and the other gods celebrated fittingly Rama's omniscience-festival. Seated on a divine golden lotus, adorned with divine chauris, having a divine umbrella, Rama delivered a sermon. At the end of the sermon Sitendra, who had asked for forgiveness, bowed and asked Rama about the condition of existence of Saumitri and Ravana. Rama replied: Future births of Ravana, Laksmana, and Sita (231-244) "Now Dasanana with Sambuka and Laksmana are in the fourth hell. For people's conditions of existence are subject to karma. After experiencing their life in hell Dasanana and Laksmana will become sons of Sunanda and Rohini, Jinadasa and Sudarsana, in the city Vijayavati, the ornament of East Videha, and they will guard the religion of the Arhats without interruption. Then

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RAMA'S EMANCIPATION 351 having died, they will become gods in Saudharma; after falling, they will become laymen again in Vijayapuri. Then after death they will become men in Harivarsa and they will go to heaven, after experiencing death. After falling, they will become the sons of King Kumaravarta and Laksmi, Jayakanta and Jayaprabha, in Vijayapuri. Practicing the self-control taught by the Jina, after death both will become gods in Lantaka. Then you, after falling from Acyuta, will be a cakravartin, Sarvaratnamati by name, here in Bharataksetra. After falling, the two will be your sons, Indrayudha and Megharatha. You will become a mendicant and go to Vaijayanta. Indrayudha, the soul of Ravana, will acquire the family-determining karma of a tirthakara, after wandering through three pure births. Then Ravana's soul will become a tirthanatha, and you will be his ganadhara, after you have fallen from Vaijayanta. Then the two will go to emancipation, but Laksmana's soul, your son Megharatha, will go through pure conditions of existence. Then he will be a cakravartin in the city Ratnacitra, the ornament of East Videha in Puskaradvipa. After enjoying a cakravartin's wealth and becoming a mendicant in turn, he will be a tirthanatha and will attain emancipation." Sita visits Laksmana in hell (245-261) After hearing this, Sitendra bowed to Ramabhadra and, because of former affection, went where Laksmana was enduring pain. He saw Sambuka and Ravana fighting angrily with Laksmana with factitious shapes of lions, et cetera. Saying, "There is no pain to you fighting thus," the Paramadharmikas, angered, threw them into firepits. The three, being burned, crying aloud, their bodies dripping, were dragged by force into a jar of hot oil. Their bodies, oiled, were thrown on a gridiron for a long time and bursting open with the noise, tadat taditi, dripped again. 23 "

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352 CHAPTER TEN Seeing their pain of this kind, he said to the demons, "Villains, do you not know that these were the best of men? Go far away, demons. Release these noble men." Restraining the demons with these words, he said to Sambuka and Ravana, "Why do you not abandon your former hostility, on account of which you have come to this hell, now that its consequences have been seen ?" Restraining them with this speech, Indra related to Saumitri and Ravana the story of Rama's omniscience for the sake of their enlightenment. They said: "You have done well, ocean of compassion. By your pure instruction our pain has been forgotten. A long dwelling in hell has been won for us by the various cruel actions committed in a former birth. Who will take away its pain?" Filled with compassion, Sitendra said, "I will take you three from this hell to heaven." With these words he lifted up the three of them with his hand, but they fell from his hand, splitting into pieces instantly like quicksilver. Their bodies went together again and he raised them in the same way, but they fell again just as before. Then they said to Sitendra, "When we are lifted up, the pain is very great. So let us go. Go to heaven." Leaving them, Sitendra went away, bowed to Rama and then went to Nandisvara, et cetera, to make a pilgrimage to the eternal Arhats. As he was going in the country, Devakuru, he saw King Bhamandala's soul. From former affection Sitendra enlightened him completely and went to his own heaven. Rama's, emancipation (262) His omniscience having arisen, the blessed worshipful Rama enlightened persons capable of emancipation for twenty-five years on earth. Having passed a life of fifteen thousand years, his purpose accomplished, he undertook sailesi and reached an abode giving eternal delight and bliss. END OF THE JAINA RAMAYANA. 23B

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CHAPTER XI SRI NAMINATHACARITRA Homage to Jinendra Nami, whose feet are honored by the Indras, a lordly elephant for the tree of karma, a wishing-tree for the earth. Of him we shall celebrate the very pure life for the benefit of everyone of this world and the next. Previous incarnations (3-9) In this very Jambudvipa in the province Bharata 208 in West Videha, there is a city Kausambi, the storehouse of wealth. Its king was Siddhartha, whose commands were unbroken like Akhandala's, by whom all beggars were made to have their desires accomplished. His dignity, resoluteness, generosity, heroism, intelligence, and other virtues, too, were all remarkable, as if in rivalry with each other. Of him, who was extremely prosperous, the widely expanded wealth was for the benefit of everyone like the shade of a tree on the road. Dharma alone made her dwelling in his very pure mind constantly like a rajahansa on a lotus. One day disgusted with existence he abandoned his wealth like straw and took initiation at the feet of Muni Sudarsana. He acquired body-making karma of a tirthakrt by some of the sthanakas, observed the vow completely, died, and went to Aparajita. His parents (10-18) Now in this Jambudvipa in this very Bharataksetra there is a city Mithila whose citizens were zealous in 208 3. See III, n. 133. In the cited cases of unorthodox cosmography where Hemacandra puts a Bharata in Videha, it is in Dhatakikhanda, but here is a historic city in a Bharata placed in Videha in Jambudvipa. So also, p. 72.

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354 CHAPTER ELEVEN dharma. The circle of the walls, filled with jewels, gold, palaces, and markets, looks like a treasure-box of the earth. On all sides in it ponds in the gardens, inlaid with jewels, become muddy, as it were, with the pollen of the trees on their banks. Its king was Vijaya, victorious over all enemies, who exercised indraship on earth with the highest degree of glory. Without even frowning, without even arming his army, he overcame his enemies as easily as love overcomes young men. He was deep as the ocean, agreeable as the moon, strong as the wind, brilliant as the sun. His wife, named Vapra, the ornament of all the harem, whose good conduct was made into an ornament, was like the earth embodied. Clear and deep as the Ganga, purifier of the earth, indeed, giving pleasure to the eyes like moonlight, she shone forth. Whatever qualities-truthfulness, virtue, et cetera, are to be seen, because of these to a high degree, she alone of women was an example. Birth of Nami (19-26) Now Siddhartha's jiva completed his life of thirtythree sagaras in the heavenly palace Aparajita. He fell and descended into Queen Vapra's womb on the full moon of Asvayuj in the constellation Asvakini. There was a light in the three worlds. Then during the last part of the night Queen Vapra saw fourteen great dreams indicating the birth of a tirthakrt. The embryo grew gradually, like a wish of his father, and made his mother comfortable, knowing her extreme grace. When the time was completed, the queen bore her son, who was marked with a blue lotus, gold color, on the eighth day of the black half of Nabhas, (the moon being) in the constellation which has a horse for a divinity (Asvini). Because of the trembling of their thrones the Dikkumaris came and performed at once the birth-rites of mother and son properly. Sakra took the Lord to the top of Meru and

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SRI NAMINATHACARITRA 355 the sixty-four Vasavas, Acyuta and the others, bathed him with water from the tirthas. At the end of his bath Sakra worshipped the Lord of the World with flowers, et cetera, waved a light, and began a hymn of praise. Stuti (27-34) "Teacher of the path to emancipation, destroyer of all karmas, destroyer of passions, hail to you, Supreme Lord! I bow to you, remover of wrong doctrine, leader of the world, bestower of true enlightenment, Teacher of the World. The world has a lord with you, superintendent of every dominion, humbler of the wicked, unchangeable benefactor. Gatherer of the seed of dharma, bearer of the wealth of supernatural qualities, author of chapters of sacred knowledge, homage to you, Blessed One. Henceforth dharma will spread from you warning away from wrong paths, showing the road to emancipation, teaching. We are the servants of you, the founder of a new tirtha, undertaking a wealth of penance, governing the world, lord. Taker of emancipation, giver of fearlessness to everyone, I have taken refuge with you, refuge of the three worlds. As you have become my lord in this birth, Lord of the World, may you be also in other births I have no other wish." Childhood (35-39) After this hymn of praise, Vasava took the Lord of the World and put him down at Lady Vapra's side according to custom. At dawn King Vijaya held his son's birth-festival with great joy accompanied by releases from prison, et cetera. While the Lord was in the womb, the city Mithila was besieged by enemies and Queen Vapra immediately ascended to the top of the palace. After seeing Vapra, the enemy submitted to King Vijaya as the consequence of her embryo. For that reason the name Nami was given him. Tended by nurses

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356 CHAPTER ELEVEN appointed by Sakra, daily Naminatha grew like another moon. King (40-43) Childhood left behind, fifteen bows tall, the Master married a maiden at his father's command. After he had passed twenty-five hundred years from birth, he accepted the kingdom given by his father, knowing the fruit of pleasure-karma. When five thousand years had passed from the time he took the kingdom, the Lokantikagods said to the Lord, "Found a congregation. After establishing his son, Suprabha, on the throne, Lord Nami gave gifts for a year with money brought by the Jrmbhakas. Initiation (44-50) Surrounded by kings, Suprabha and others, and by gods, Sakra and others, the Lord went to Sahasramravana in a palanquin, Devakuru. The Lord entered the grove which had a multitude of bees engaged in kissing the kadamba, the gardener occupied with gathering jasmine blossoms, the surface of the ground made red by the falling trumpet-flowers, with heaps of sirisa-flowers made into a couch for lovers, with the rainy season indicated even in hot weather by masses of spray pouring forth from the water-wheels being worked. In the last watch of the ninth day of the black half of Asadha in Asvini the Lord became a mendicant with a thousand kings, observing a two-day fast. Mind-reading knowledge arose then and on the next day he broke his fast with a milk-dish in the house of King Datta in Virapura. The rain of treasure, et cetera were made by the gods and King Datta made the platform, and the Lord wandered elsewhere for nine months. Omniscience (51-56) Then he went to Sahasramravana, the place of initiation, and stood in pratima beneath a bakula, observ

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SRI NAMINATHACARITRA 357 ing a two-day fast. The Lord Nami's brilliant omniscience appeared on the eleventh day of the bright half of Marga in the constellation Asvini because of the destruction of the destructive karmas. At once the gods made a samavasarana ornamented with an asoka tree a hundred and eighty bows tall. There the Lord circumambulated the asoka, bowed to the congregation, and sat down on the eastern lion-throne, facing the east. At once the Vyantaras created images of the Lord placed on lionthrones in the other directions. The holy fourfold - congregation remained in the proper places and the Indra of Saudharma bowed to the Blessed One and recited a hymn of praise. Stuti (57-64) "Homage to you who are three-eyed because you see the whole world with an eye named 'omniscience.' Homage to you, Supreme Lord, endowed with thirtyfour supernatural powers, whose speech has thirty-five supernatural powers. We worship your speech, Lord, which conforms to all languages, charming with gramaragas, Malava, Kaisiki, and others. At the sight of you people's snares of karma disappear, even though strong, like serpent-nooses at the sight of Tarksya. At the sight of you people slowly, slowly ascend the series of gunasthanas like a ladder to emancipation. You are the source of joy, Master, when you have been remembered, heard, praised, meditated on, seen, touched, worshipped by any means whatever. Surely we had merit in the past with merit as a consequence, master, by which you, offering unusual happiness, were brought into our range of vision. Let my heavenly kingdom, et cetera, be entirely different in every way, but do not let the words of your teaching depart from my heart, lord." . After praising the Master's qualities in these words, Hari became silent, and the Teacher of the Three Worlds delivered a sermon.

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358 CHAPTER ELEVEN Sermon on layman's dharma (66-95) "Verily worldly existence is worthless. Money is fickle as a moving wave. Even the body is transitory, resembling a flash of lightning. Therefore a wise man would acquire complete indifference to them and would strive for yatidharma, 209 wishing to die on the road to emancipation. If he is not able to do that, nevertheless desirous of it, he would exert himself for the layman's dharma, consisting of twelve parts.210 The layman, zealous, should pass day and night constantly in actions of mind, voice, and body that are according to dharma. He should arise at dawn, reciting praise of the Supreme Ones, recalling, 'What are my practices? What is my family? What are my vows?' Clean, after worshipping the god in his house with flowers, food, and hymns and after resolving not to commit faults so far as possible, he should go to a temple. After entering, he should circumambulate the Jina three times according to rule and after worshipping him with flowers, et cetera, he should praise him with the best hymns. Then, pure-minded, he should make a public resolution, in the presence of the guksus, to avoid faults, accompanied by service. Rising at the sight of him, approach at his arrival, placing the folded palms to his head, himself offering a seat, moving a seat 311 with devotion, homage, personal service, following on his departure: this is service to a guru. Then, having returned and gone to a suitable place, intelligent, he should think about wealth without any obstacle to dharma. Then he should make the midday puja and, after eating, he should study the esoteric meanings of the sastras with people learned in them. Next, after worshipping the gods again at twilight and after per 200 67. The way of life of monks. See I, n. 23. 210 68. Cf. I, p. 207ff. The 'twelve parts' here are quite different from the standard 12 vows of the layman. 211 75. Aup. 20, p. 42 explains asanabhiggaha as moving a seat to wherever the guru wishes to sit. For service to a guru, cf. I, n. 123.

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SRI NAMINATHACARITRA 359 forming the daily duties, he should make his best study. At the proper time, purified by thinking of gods and gurus, he should take a little sleep, generally avoiding incontinence. At the end of sleep he should think of the true nature of women's bodies, reflecting on their abandonment by the noble munis. He should think : Women, charming outside, are filled with liver, blood, impurities, phlegm, marrow, and bone, bags of skin sewed together with sinews. If there should be an exchange of the exterior and interior of a woman's body, its lover should afford protection from vultures and jackals. If Love wishes to conquer the world with woman as a weapon, why does not he, foolish, take a small feather as a weapon! Oh! Oh! the world is deceived by Sankalpayoni (Kama). Therefore, I shall dig up the root of desire for him.' Whatever injurious fault may exist, he should meditate on an antidote for it, attaining joy among monks free from faults. Reflecting with perseverance on the miserable condition of existence of all creatures, he should look for emancipation, which is the source of natural bliss, for them. Who, whose mind is unconfused, would not trust to laymanship where there are the Jina, god, compassion, religion, gurus and sadhus ? May I not become a cakravartin, deprived of the religion of the Jina. May I be even a slave, even poor, possessed by the religion of the Jina. When shall I resort to the practices of the monks, all association abandoned, wearing old clothes, the body wet from impurities, following the habits of the bee? 218 Abandoning evil association, touching the dust of the guru's feet, when shall I, practicing meditation, be able to cut off existence? When will the bulls rub their shoulders against me like a pillar when I am practicing kayotsarga outside the city at midnight? When will the old leaders of the herds of deer snuffle 212 89. Taking alms like a bee. See I, n. 94.

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360 at my face as I am seated in the lotus-posture 218 in the forest with a young deer on my lap? When shall I make no distinction between an enemy and friend, straw and women, gold and a stone, a jewel and mud, emancipation and existence?' He should make such wishes, bulbs of the vine of extreme joy, to mount the series of gunasthanas, the ladder to the house of emancipation. Observing this conduct zealously day and night, engaged in the described conduct properly, even a householder becomes pure. CHAPTER ELEVEN After hearing this sermon of the Lord many people became mendicants and among them were seventeen ganadharas, Kumbha, et cetera. At the end of the sermon of the Lord of the World, Kumbha delivered a sermon. At the end of his sermon Sakra and the others bowed to the Lord and went to their respective abodes. Sasanadevatas (98-101) Originating in that congregation, the Yaksa Bhrkuti, three-eyed, four-faced, gold color, with a bull for a vehicle, with four right arms holding a citron, spear, and hammer and one in abhayada-position and with four left arms holding an ichneumon, axe, thunderbolt and rosary; and likewise the goddess Gandhari, fair-bodied, with a hansa for a vehicle, adorned with two right arms holding a sword and in varada-position and with two left ones both holding citrons, became the messenger-deities of Lord Nami. With them always near, the Lord wandered over the earth for twenty-five hundred years less nine months. His congregation (103-107) There were twenty thousand monks, forty-one thousand nuns, four hundred and fifty who knew the fourteen purvas, sixteen hundred who had clairvoyant 213 92. See II, n. 18.

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SRI NAMINATHACARITRA 361 knowledge, twelve hundred and sixty who had mindreading knowledge, sixteen hundred who had omniscience, five thousand who had the art of transformation, one thousand disputants, one hundred and seventy thousand laymen and three hundred and forty-eight thousand laywomen (in the congregation) of the Lord. His emancipation (108-112) Knowing that it was time for his emancipation, the Lord went to Mt. Sammeta with a thousand monks and began a fast. At the end of a month on the tenth day of the black half of Vaisakha in the constellation Asvini, the Master and the monks reached an abode from which there is no return. Lord Nami's age was ten thousand years-twenty-five hundred as prince, five thousand as king, and twenty-five hundred in the vow. Six hundred thousand years elapsed from the nirvana of Munisuvrata to the Lord Nami's nirvana. The Indras and the gods came there and held the emancipationfestival accompanied by funeral rites of Sri Nami and his retinue.

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CHAPTER XII SRI HARISENACAKRICARITRA Now while the Jinesvara Nami was wandering (as a mendicant), Harisena was cakrin and his life is related. Previous births (2-3) Here in Bharata in Ananta's tirtha there was a king charming among men, named Narabhirama, in the city Narapura. In the course of time, terrified of existence, he adopted mendicancy and became a powerful god in the heaven Sanatkumara. His parents (4-6) Now there is a capital city, Kampilya by name, the ornament of Pancaladesa, equal to heaven in magnificence, unshakable by enemies, Mahahari was its king, like Hari in strength, the ornament of the Iksvaku family, famous on earth. His queen was Mera, lotus-faced, ornamented with good conduct, making the earth adorned with her beauty. His birth (7-8) Narabhirama's soul descended into her womb and a powerful cakradhara was announced by the fourteen great dreams. At the proper time she bore a son, gold color, named Harisena, fifteen bows tall. He was consecrated as heir-apparent. Expedition of conquest (9-28) One day, when he was ruling his ancestral kingdom, with great strength of arm, the cakra-jewel appeared in the armory. Gradually his other thirteen jewels: the priest, carpenter, steward, general, et cetera, appeared. Following the cakra's path, he went to the east to Magadhatirtha.

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SRI HARISENACAKRICARITRA 363 He conquered the Prince of Magadhatirtha at the beginning of his expedition of conquest. Then he went south and, long-armed, he subdued the god, Lord of Varadaman, dwelling at the southern ocean. Going to the west, he conquered the god, Lord of Prabhasa, having unbroken strength like Bilaujas on earth. Going to the great river Sindhu, strong as an elephant of the quarters, he, the tenth cakrabhit, reduced her gradually to submission. Then he approached Vaitadhya and, skilled in the conquest of the quarters, he subdued the Prince of Mt. Vaitadhya according to rule. Then he himself, active, subdued the god Ketamala and afterwards the west district of the Sindhu through the general. He entered Tamisra, whose door had been opened by the general, with an elephant that had the gem-jewel set on the right frontal boss. He crossed Unmagna, and Nimagna by a bridge and traversed it (Tamisra) whose interior was lighted by circles drawn by the cowrie-jewel. He left it by the north door which had opened of its own accord and conquered the independent Mlecchas named Apatas. He had the west district of the Sindhu conquered by the general and he himself conquered the Prince of Ksudrahimavat. After writing his name on the peak Rsabha with his cowrie, turning back to the Ganga, he had the east district of the Ganga conquered by the general. He accepted tribute from the Vidyadharas living in both rows and he himself conquered Natyamala later. The cakravartin entered the cave Khandaprapata opened by the general and left as before, following the cakra. He had the east district of the Ganga conquered by the general and the king himself camped at the Ganga. The nine treasures living in Magadha (tirtha) at the mouth of the Ganga submitted voluntarily from the power of his very great merit. The Indra to Glory, by whom the glory of a cakravartin had been completed, by whom six-part Bharata had been conquered, went then to Kampilya. His enthronement as cakrin was

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364 CHAPTER TWELVE made by gods and men and a great festival was held in the city for twelve years. His commands being observed by kings in all Bharata, long-armed, he enjoyed pleasures without injury to dharma. Emancipation (29-32) One day, disgusted with existence, he dismissed the kingdom with ease and became a mendicant, eager for the festival of attainment of emancipation. As prince, Harisena passed three hundred and twenty-five years, as governor of a province the same, one hundred and fifty years in the expedition of conquest, eighty-eight hundred and fifty as cakrabhrt, and three hundred and fifty in the vow. Having kept severe vows completely, when he was ten thousand years old, his destructive karmas having been destroyed, his omniscience having appeared, Harisena went to the abode of continual bliss. .

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CHAPTER XIII JAYACAKRICARITRA Herewith is related the meritorious life of Cakrin Jaya, victorious, who belonged to the congregation of Blessed Nami. Previous births (2-5) There was a king, named Vasundhara, in the city Sripura in Airavata in this same Jambudvipa. Depressed in mind by the death of his wife Padmavati, he installed his son, Vinayandhara, on the throne. Hearing true doctrine, enlightened, he became a mendicant at the side of Muni Varadharma in the grove Manohara. He practiced mendicancy properly for a long time, died, and became a god in the seventh heaven. His parents (6-8) Now there is a city Rajagrha, the ornament of Magadha, the sole abode of Sri, like a full brother of Amaravati. Its king was named Vijaya, victorious, belonging to the Iksvaku family, prominent on the path of law. His queen was named Vapra, endowed with good conduct, with a wealth of beauty and grace like a goddess come to earth. His birth (9-10) In the course of time, King Vasundhara's jiva fell from Sukra and descended into her womb. A son, named Jaya, twelve bows tall, indicated by fourteen dreams, gold color, was born from her. He was enthroned by his father and one day the cakra-jewel, the first sign of a cakrin, appeared in his armory. Also the umbrella, the gem, the staff, the sword, the skin, and the cowrie: his seven one-sensed jewels

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366 appeared. The priest, the steward, the horse, the elephant the general, the carpenter, and the woman: his seven five-sensed jewels appeared. CHAPTER THIRTEEN Expedition of conquest (14-25) For the sake of conquest, he went east to the eastern ocean, following the cakra. There he made submissive the Prince of Magadhatirtha. Then he turned to the southern ocean and subdued the god, Lord of Varadaman. For even a god on earth is not equal to a cakravartin. Then he went to the western ocean and easily subdued the god, the Lord of Prabhasa, by one arrow that was shot. Then he subdued Sindhu, like a second ocean (sindhuraja), and, resembling Indra, the god, the Prince of Mt. Vaitadhya. He himself subdued the god named Krtamala and had the west district of the great river Sindhu subdued by the general. Long-armed, he entered and left Tamisra properly and conquered the Kiratas, named Apatas. He conquered the west district of the Sindhu by the general. and, powerful as a god, subdued the Prince of Himavat. He wrote his name on Rsabhakuta with the cowrie, turned, and conquered the east district of the Ganga by the general. He himself subdued Ganga and the lords of the Vidyadharas, and Natyamala living at the door of Khandaprapata. He left Vaitadhya by the cave Khandaprapata and quickly conquered the east district of the Ganga by the general. The nine treasures, Naisarpa, et cetera, located at the mouth of the Ganga, submitted to him when he was encamped at the Ganga. Then he went to his own city, his glory of a cakravartin having been completed, and his enthronement as a cakrin was made by gods and men. With unbroken strength he enjoyed the six-part earth and in course of time, terrified by existence, he became a mendicant.

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JAYACAKRICARITRA 367 Three hundred years passed while Jaya was prince and the same while he was governor; one hundred passed in the conquest of the quarters; nineteen hundred in the rank of cakrin; and four hundred passed in the vow. Emancipation (29) After he had completed his life of three thousand years and had kept the vow, omniscience having appeared at the destruction of the destructive karmas, Jaya attained emancipation, an abode of imperishable bliss. May the six: Rama, Laksmana, Dasanana, the Tirthakrt Nami, the Cakrabhrt Harisena, and the Cakrabhrt Jaya, who have been described in the preceding, give pleasure to your ears.

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APPENDIX 1 ADDITIONAL NOTES P. 30 (6. 2. 302). Or perhaps karana should be taken as injury,'L. 'I fear an injury (to him).' P. 67 (6. 6. 223). Probably the allusion to its talkative ness is only general. IS 4879 says that partridges, along with parrots and mainas, owe captivity to their facility in talking. See also Bloomfield, On Talking Birds in Hindu Fiction in the Festschrift Windisch. P. 91 (6. 8. 31). See also MW, s.v. pancasuna. P. 99 (6. 8. 151). This is in accordance with the usual sixth part of grain, etc., taken as tax by the king. P. 117 (7. I. 152). Probably it would be better to take uttanasaya as a noun, 'little child,' L. If he were jumping around on the couch, he was not lying on his back. P. 149 (7. 2. 486-9). For this whole passage of criticism of Vedic rites, see Yasastilaka, 384 ff. According to Prof. . Handiqui, these lines-almost word for word-occur in Ravisena's Padmacarita II, 86-89 (which is not accessible to me). As Ravisena antedates Hemacandra by several centuries, Hemacandra seems to have copied him. I had considered reading jumbaka' instead of our juhvaka' on the theory that Hemacandra was probably following the Taitt. Br. But as Ravisena also has juhvaka, I have no doubt that is what Hemacandra wrote. Ravisena has viklavasya and Hemacandra has vikriyasya instead of the viklidhasya of the Taitt. Br., the meaning of which is much debated. Vikriyasya could be taken as vikstasya, 'deformed,' which Prof. Dumont does. Certainly this would be in accord with the Taitt. Br. Prof. Handiqui takes Ravisena's

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370 APPENDIX ONE viklavasya to be a misreading for viklidhasya. But Ravisena and Hemacandra did not follow the Taitt. Br. exactly. I translated 'motionless' on the preference of a learned Brahman pandit and its suitability in the context. I have still found no explanation of the matevadha and pitlvadha. Prof. Handiqui takes it to be a malicious misrepresentation of Vedic rites by the Jains. I do not agree with this. Hemacandra views Brahmanical rites with prejudice and puts the most unfavorable interpretation on them, but certainly he does not usually invent one outright. P. 159 6. 2. 628). Or perhaps ambuvaha should be taken as 'water-carrier,' L. That would be appropriate here. P. 167 (7. 3. 92). The text here is unsatisfactory. That in the edition is obviously incorrect. I adopted the reading of my best MS, but that is not satisfactory either. If bhagna is read, the idea would seem to be that the bracelets were broken against the bed, while she was tossing about, but that can not be got out of the text. Also adhisarnisannao would be more satisfactory than adhisamnihsaha'. No MS that I have seen has a satisfactory compound here. P. 177 (7. 3. 235). One MS has degasaya, which I think really preferable. The vocative would be addressed to Prahasita, of course. P. 251 (7. 6. 838). "Horses' for 'horsemen'? P. 254 (7. 6. 137). Hale may be the vocative of hala, a form of addressing a woman friend. But would Sita use this in addressing Mandodari ? P. 288 (7. 7. 253). Avalokinya. There is a strong temp tation to emend to the usual Avalokini, but the MSS were like the ed. P. 296 (7. 7. 372). I am not satisfied with calocenirnayah, nor the MS calocanirnayah, which I think prefer

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ADDITIONAL NOTES 371 able. But I think there should be a verb, perhaps aloci. P. 315 (7. 8. 270). The twitching of the right eye in a woman is unlucky; in a man the twitching of the left eye is unlucky. See p. 248. P. 316 7. 8. 299). I.e. because the abandonment does not take place. Or perhaps atyaga should be taken. P. 332 7. 9. 208). See W. N. Brown's Indian and Christian Miracles of Walking on the Water, 6 ff., for the "Act of Truth." P. 358 (7. II. 75). In Haribhadra's vitti to the Dasavai kalikasutra, p. 240, asana is taken as asanadana and abhigraha as 'offering service,' but here a seat has already been offered (asanadhaukanam).

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APPENDIX II NEW AND RARE WORDS In making this list, the determining factor was whether the word is in Monier-Williams, Sanskrit. English Dictionary, ed. 1899. The references to L. and grammarians are from that dictionary. However, if the word has been found in some other lexicon, the fact has been noted. Many words, or kindred ones, not found in earlier lexicons are quoted in Schmidt's Nachtrage (abb. PS) to the Petersburg Worterbuch. The references to the text of the Trisastio are illustrative, not exhaustive. The list is intended to include new words, words cited only from lexicographers and grammarians, additional meanings of words cited, and variants in form. Possibly some variants are only MS errors. ansu, m. 7. 6. 18, sun. anhas, n. 7. 5. 240, sin, L. anka, m. 7. 7. 285, part of palace, roof (?). Occurs in prasadanka. anabhinivista, adj. 6. 7. 186, free from obstinacy. Here there is a derogatory tinge to 'perseverance.' . anunayana, n. 7.7. 307, conciliation. abhigraha, 7. II. 75. See asanabhigraha. abhiyana, n. 7. II. 74, approach, L. abhyamitrina, adj. 7. 9. 127, attacking. Only Pan. abhyamitriyamanin, adj. 7. 7. 145, thinking one's self a hero. ambuvaha, m. 7. 2. 628, water-carrier, L. arare, ind. 7. 2. 203, a vocative particle expressing contempt. MW'expressing haste.' arnavavarta, m. 7. 8. 166, name of Laksmana's bow. alaksya, adj. 7. 5. 44, free from fraud, Apte. avaroha, m. 7. 2. 131, descent, L.

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NEW AND RARE WORDS 373 avarnavadin, adj. 6. 7. 181, censuring. asauca, adj. 6. 8. 28, impure, PH. asvakini, f. 7. II. 10 = naksatra Asvini, L. aksti, f. 6. 2. 266, good form, good or noble appearance, Apte. atapana, f. 7. 4. 10, practice of enduring heat, cold, etc.; endurance of sun's heat to slight extent, PH. atmahita, n. 7. 5. 8, one's own profit, L. anayika, m. 7. 2. 328, fisherman. ayurgranthi, m. 6. 6. 62, 92, birthday. Cf. H barasaganth. See Balfour, I, 278. On the birthday a knot is tied in a cord kept for that purpose. aradhaka, m. 7. 5. 345, one who attains emancipation, PH. aradhara, m. 7. I. 85, elephant-driver. ali, m. 6. 1. 75, bee, L. alinada, m. buzzing of bees. aloca, m. or n. 7. 7. 372 = alocana. Cf. Guj. aloca. See App. I. asanabhigraha, m. 7. II. 75, moving a seat to where the guru wishes to sit. See n. 211. DH, p. 240, takes asana = asanadana and abhigraha, offering of service. imika, f. dimin. of ima. MW only Pan. isvasi, ? 6. 2. 98, bow. MW isvasa. isa, f. 7. 3. 106 = Guj. isa, the sidepiece of a cot or bed stead. ujjhitadharma, m. 7. 10. 198, receiving as alms something which should be thrown away and which nobody would care to take. PE. utkil, to unfasten. Only utkilita quoted. uttarayana, n. 6. 7. 208, winter solstice. Both MW and Apte say 'summer solstice.' See SD, p. 9 and Penzer, VIII, 19.

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374 APPENDIX TWO uttanasaya, m. 7. 1. 152, a little child, L. utpasya, adj. looking up or upwards, L. utpatin, adj. 7. 6. 212, lifting up. udvahya, n. 7. 7. 49 = vahya, vehicle. upayacitaka, n. 6. 6. 71, prayer, request, L. kadvada, m. 7. 7. 105, vile person. kamana, f. 7. 5. 456, wish, desire, L. karana, n. 6. 2. 302, killing, injury, L. karyakrt, adj. 7. 9. 134, effective. kiskindhi, m. 7. 1. 78, N. of king in Vanaradvipa. kirtana, n. 7. 6. 306, praise, panegyric. kunthu, m. 6. 1. 50, N. of a heap of jewels. kusumamudgara, m. 6. 6. 60, bouquet. kutatana, m. 6. 2. 182, 'permutation of a given number of svaras.' Clements, p. 59. See n. 20. klsneksu, m. a sort of sugar-cane, L. Presumably the 'purple' sugar-cane of Roxburgh. kaukucaya, n. 7. 2. 512, evil conduct. kautuka, n. 7. 4. 200, sport, pastime, L. kroda, m. 7. 4. 455, lap, L. ksatravrata, n. 7. 2. 159, heroism. ksamana, f. 6. 6. 75, pardon, forgiveness. ksamasramana, m. 7. 4. 58, an ascetic of a calm and quiet nature, PE. But apparently used in general sense: sadhu, tsi, muni, PH. ksamana, f. 7. 3. 109, bestowing forgiveness. ksullaka, m. 6. 8. 26, junior ascetic, PH. ksaireyi, f. 7. II. 49, a dish prepared with milk, L. khalakhala, onomatopoeic, 7. 9. 214, of the sound of running water. ganadhipa, m. 7. 7. 283, owner. garudastha, m. 7.7. 214 = Vasudeva. girada, m. 7.6.319, voice. gulugula, onomatopoeic, 7. 9. 213, of the sound of water.

Page #410
NEW AND RARE WORDS 375 cankrama, 7. 9. 40 = cankramana, leap, jump, Apte. See I, n. 114. camunspa, m. 7. 9. 5, general. . jameya, m. 7. 5. 417, a sister's son, L. jihvala, m. or n. 6. 7. 150, tongue. It must be a noun here and probably should be so taken in 4. 5. 178 instead of = jihvala." jivagraham, ind. 7. 6. 124, to save one's life. jneya, n. 6. 7. 118, sign. tana, m. 6. 2. 182, melodic figure. See n. 20. trivedi, f. 7. 2. 370, the three Vedas, L. dilidili, onomatopoeic, 7. 9. 214, of the sound of water. dugdhasya, m. 7. 7. 29 = degmukha, a very young person. durlaksa, adj. 6. 1. 6, hard to ascertain, PH. devasadman, n. 6. 6. 219, heaven. dyutakaritra, n. (?) 7. 6. 294, dice-board. dyutavaratika, f. 7. 6. 294, cowrie (?). Cf. dyutabija, cowrie. dharmadvara, n. 7. 5. 36, permission to leave with a certain amount of property. See n. 153. dharmaputra, m. 6. 2. 151, not 'a son begot from a sense of duty' (MW), but 'a son adopted from the best motives,' in contrast with aurasa. Cf. Guj. nataranga, m. 7. 8. 210, stage, arena, Apte. nangara, f. 7. 2. 237, 4. 156, anchor. nikara, m. 6. 7. 230, contempt. nirakrti, m. 7. 9. 70, repudiation, L. nirmalya, 1. 7. 2. 324, flowers used and cast off, Apte. nisatyaya, m. 7. 4. 185, daybreak, L. naisthika, adj. 7. 10. 5, firmly attached to, PH. patapata, onomatopoeic, 7. 9. 213, of the sound of water. patta, m. 7. 8. 29, seat, throne, PH.

Page #411
376 APPENDIX TWO padra, n. 7. 1. 38, road in village, L. paramarhata, m. 7. 6. 258, an advanced layman. pareta, m. 6. 7. 16, ghost, spirit, L. parpata, m. 7. 2. 207, a kind of thin cake made of rice or pease-meal and baked in grease, L. Guj. papada. See II, n. 380. pasyatohara, adj. 6. 2. 88, stealing before a person's eyes. Only Pan. pavananjayi, n. 7. 6. 224, Hanumat. pingala, m. 7. 3. 135, ichneumon, Abhi. 4. 368. pindibhu, 6. 7. 210, to be made into a lump. pidhanika, f. 6. 6. 147, a cover, lid, L. pisacakin, m. 6. 7. 69, looking like a pisaca. puspamandapika, f. 6. 6. 59, the flowers strung over the pratima in the inner shrine. puspamudgara, m. 6. 6. 59, 62, bouquet. prsatka, m. 7. 2. 154, arrow, L. peta, f. 7. 2. 470, basket, L. praticar, 6. 4. 57,. to treat medically, PH. prahva, adj. 7. 7. 51, intent upon, L. prasadanka, m. 7. 7. 285, palace-roof (?). phalini, f. 6. 2. 53, a species of plant (= agnisikha or priyangu), L.; = priyangu, syama, Abhi. 4. 215; priyangu creeper, Apte. bakota, m. 6. 8. 147, a kind of crane, L. banda, n. 7. 5. 118 260. * bandi, booty, spoil. See III, n. bandhu, m. 7. 7. 304, brother, L. ballava, m. 7. 4. 91, cook, L. bahiratman, m. 6. 1. 20, body. bahummanya, adj. 7. 6. 395, having a high opinion of one's self. Cf. panditammanya. bahukr, 7. 2. 439, make important, give preference to. brahman, m. 7. 3. 208, a particular astronomical Yoga, L.

Page #412
NEW AND RARE WORDS bhadrakatva, n. 6. 7. 205, a tendency toward right-belief. bhusundi, f. 7. 7. 59, a round club of wood studded with nails. Com. to Abhi. 3. 451. See n. 8. bhucarin, m. 7. 6. 392, earth-dweller. mankana, m. 7. 4. 268, N. of a country. manksu, ind. 6. 7. 29, exceedingly, L. madhyembhodi, ind. 7. 7. 118, in the ocean. nadi. Cf. madhye : manovikara, m. 6. 7. 34, a change or emotion of the mind, L. maharhata, m. 7. 9. 10, a strong Jaina, advanced layman. mansapesitva, n. 6. 6. 190, state of a mansapesi fetus from the 8th till the 14th day, L. marya, adj. 7. 7. 215, deserving to be killed. =n. of masajata, adj. 7. 4. 114, a month old. Only Sch. on Pan. musandhi, f. 6. 1. 119. See bhusundi. yaminijani, m. 7. 9. 107, moon. yameya, m. 7. 9. 101, a sister's son, L. yayajuka, m. 7. 2. 492, a performer of repeated sacrifices, L. rangasala, f. 6. 7. 113, playhouse, theater, dancing-hall, L. ranaturya, n. 7. 6. 239, war-drum, L. rajyabhrt, adj. 7. 4. 116, ruling. rista, m. 7. I. 115 377 - arista, crow, L. Abhi. 4. 387. lalika, f. 7. 4. 368, the tongue of a bell. Cf. Guj. lali. lepya, n. 7. 1. 34, something made of plaster. varatika, f. 7. 6. 294. vardhaki, m. 6. 2. 116 vagmin, m. 7. 3. 19 = Brhaspati, L. vajravarta, m. 7. 9. 134, N. of Rama's bow. See dyutavaratika. Tvastr. vaha, m. 7. 7. 49, camel, Sabdacintamani. Seems best here. vidhayita, f. 7. 9. 22, order (?). viplu, caus. 7. 10. 57, to abuse, revile. =

Page #413
378 vibhavari, f. 7. 7. 240, dawn (?). = viradhita, N. 7. 10. 179 vilasa, m. 7. II. 66: Viradha. APPENDIX TWO = vilasana, flash of lightning. viksaka, m. 7. 4. 10, spectator. vrttaka, n. 6. 2. 324, an autobiographical story. vela, f. 6. 5. 15, order, command. Cf. attavela in 2. 3. 302. sayana, m. 7. 2. 23, lizard, chameleon, L. sayu, m. 7. 2. 23, boa snake, L. sighravedin, adj. 7. 4. 286, shooting quickly, L. suka, N. 7. 4. 268, name of a country. sramasthana, n. 7. 4. 199, drilling-place, L. srisaila, N. 7. 6. 377, Hanumat. svetabhiksu, m. 6. 7. 212, Svetambara sadhu. svetamarici, m. 7. 4. 7, moon. svetavasas, m. 6. 8. 174, Svetambara sadhu. samvrtti, f. 7. 8. 280, mutual agreement, L. sajjikr, 6. 4. 47, to cure, restore. satyapana, f. 7. 9. 208, truth-declaration. siddhaputra, m. 6. 4. 21; degka, 7. 9. 39, a man in the state between a Jain sadhu and a layman, PH. saumitra, N. 7. 4. 349, Laksmana, L. sausthava, n. 7. 2. 597, confidence, L. sausthavin, adj. 7. 5. 48, confident. snasa, f. 7. 2. 267, tendon, muscle, L. svarnadri, n. 7. 2. 549, Meru, L. hala, n. 7. 6. 137, quarrel, L. (?). See App. I.

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TEXT CORRECTIONS. For Read 6. I. 58. 6. 1. 7. 6. I. 81. 6. 1. 9. madana kAjhI rdhA mAnA maDna kadrau AMdha G G G G G G G quo q 2. 143. 195. 6. 2. 205. 6. 2. 273. 2. 309. 6. 2. 322. 6. 2.343. 6. 2. 363. 6. 2. 372. # # 4 - 6 s s zreNi mAvA darzanA dArA sara zreDiTa mAvA . darzitA degdAsA sara "nauM hasaH rA triM 'vIma 4. 60. yasa vo ma ra degdeg daraM jayanyA satapanaM yathAt 6. 4. 105. 6. 6. 23. 6. 4. 6. 47. 6. 6. 56. 6. 6. 13. 6. 6. 184. laM + + + +6 6 OM OM OM OM OM OM q q p q G G G G G G G G G G G G G thave jayamA thAvapayan brAmAt yive kAH rasaM makha praSi 6. 185. canI . 6. 6. 185. 6. 6. 204. 6. 6. 206. . 6. 6. 229. 6. 6. 239. 6. 6. 241. mA0 jAtA bArva

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380 For Read cApa pinaH 'miyade* prArthanA vayamA 6. 6. 241. bApa 6. 6. 243. 6. 6. 243. * miti 7. 30. 7. 46. kalAma 7.76. vayaM mA 7. 109. giri 7. 153. / wngw 7. 204. 7. 209. 1 bhi 209. sarpiHka 21. 6. 7.216. 6. 8. 8. 6. 8. 26. 6. 8. 45. pAdhyAyaH 7. I. I. 1bhi. sarSika parya 0 000 0 kaH bAMdhyAya t ki. I. 74. nA kyaM ki kapaMki . masa mama vAri vApa vaM mimA minmA ro pazya 2. 82. 2. 86. 2. 109. 7. 2. II0. 7. 2. 120. * No Ms authority. paNa nAza si. mi. ti

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381 For Read preya kAM0 cara' pa 'nyo'pyu 00 mAM savi. va0 7. 2. 121. kimAna 7. 2. 153. 7. 2. 167. kA 7. 2. 169. bara 179. 2. 204. nyana 2. 232. 7. 2. 237. pAM 7. 2. 246. 7. 2.259. 7. 2. 271. si 7. 2. 279. ma 7. 2. 279... vo'pa. 7. 2. 361. varSI 7. 2. 364. . hi 7. 2. 404. 7. 2.492. yoyajUkama 7. 2.517. ivo 7. 2. 519. vAyaha 7. 2. 520. 7. 2.538. 7. 2. 558. 7. 2.597. mi 639. 2.652. vopa 'lArSI vRddhi yAyajUkega ko vA banda mA . bhA mi 8. yat laM laM 3. 42. 3. 43. 3. 92. 7. 3. 92. 7. 3. 103. 7. 3. 201. 7. 3. 263. 7. 3. 301. 7. 4. 10. mAM padhiniyavAniH 50 . caunihara maNi bhini

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382 For Read 4. 78. nyami nyati 040 777777777 cA: jaya 00 060 7. 4. II0. 7. 4. IIO. 4. 125. 4. 131. 7. 4. 161. 7. 4. 235. 7. 4.235. 7. 4. 277. 7. 4. 304. 7. 4. 4II. 7. 4.487. 7. 4.507. 7. 5. 5. 7. 5. 48. 7. 5. 53. 7. 5. 68. 7. 5. 86. ni FSya mi sima nera yo'yaM. nyA vezo veSo w 0 baa 1I0. rama prabha kiMvA catyo mati 7. 5. 129. 7. 5. 137. 7. 5. 204. 7. 5. 281. 7. 5. 282. 7. 5. 288. 7. 5. 298. 7. 5. 337. 7. 5. 348. 7. 5. 350. 7. 5. 370. 7. 5.460. 7. 6. 3. 7. 6. 180. 7. 6.242. 7. 6. 258. caityA degbhUmi delete pi so dhAnyAcA nA miyA ro rakho sivA PET

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383 For Read yadhvA yudhA' 7. 6.272. 7. 6.292. ___ 6. 301. ko bhI saubhA .313 tAmu sAsu ko. 10 777777777777 6 6 6 6 6 66666 taki . 378. 7. 6.40I. 7. 7. 43. 7. 7. 69. 7.7.165. 7. 7.253. 7.7.257. 7. 7.289. 7. 7.362. 7.7.368. 372. mani raiva mevA vA calo. tI mitaH soca soce prAta 5. mAnaM 8. 60. 000 " thN thN thN thN thN thN 123. 'pare 7777777771 rati 'zAbha 7. 8. 138. pure 7. 8. 249. 7. 8. 249. __degmA bhadeg 326. 7. 9. 73. ... bAvA 7. 9. 85. vi. bAbA delete 7. 9. 86. mata 02deg 9. 145. . 9. 164. . kAmA kADA paH 90. pa sarvara jAnaH navaraiH naraiH tatparaH 134. 136. 7. I0. I55. 7. 10. 219. 7.10.242. 7. 10.262. 7. II. ___12. kau. to ho 0 tApadi zAmiva

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384 ___ For Read II. 23. 7.II. 63. yavaM yakha vaikhaM mye 7. II. 84. DAva 222222277 7. 12, 20 7. 12. 21. saMca jagAma sA pAsA bA so va gaMgAmasA casA 7. 12. 22. 7. 13. 21. vati 25B .

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INDEX OF NAMES AND SUBJECTS B.= Baladeva; C.= Cakravartin; P.= Prativasudeva; V.= Vasudeva; T.= Tirthankara; K,= king. Abdhikumaras = Meghakumaras (gods of Lower World), 110. abhayada (bestowing fearlessness), 360. Abhicandra, 52; next birth of, 60. Abhiyogya-gods (servant gods who provide conveyances), 96. abhiyogyakarma (actions that result in birth as a servant-god who provides conveyances), 87. Abhogini (a vidya), 29. Acala, 52; next birth of, 56. Acala, C. in Videha, 306. Acala, prince of Mathura, story of, 310 ff. acarya (head of a groups of monks), 86. Acyuta (a heaven), 35. Adityarajas, 113; k. of Kiskindha, 113; fights with Yama, 127; children of, 128 f., n. 105; recovers Kiskindha, 128. age, description of old, 205 f. age, of Kunthu, ro; of Aranatha, 34; of Purusapundarika, 40; of Ananda, 40; of Subhuma, 48; of Datta, 51; of Nandana, 51; of Malli, 71; of Munisuvrata, 88; of Mahapadma, 102; of Ravana, 117; of Laksmana, 347; of Rama, 352; of Nami, 361; of Harisena, 364; of Jaya, 367. Agni(ka)= Jamadagni, 41. Ahalya, 45, 1, 29. Aiksvaka = Dasaratha, 191, et passim. aja, dispute over meaning of, 145 f. Aksa (son of Ravana), 270. alms, reward of, 34. Amazons, army of, 230. Amogha = Amoghavijaya, 156. Amoghavijaya (unerring spear), 136, 285. Ananda, B., previous births, 37; parents of, 38; birth of, 38; age of, 40; emancipation of, 40. Anangalavana (son of Rama and Sita), 321 ff.; goes to fight Rama, 325 ff.; meets Rama, 326 ff.; previous births of, 340; initiation and eman cipation of, 344. Anargasundari, princess, story of, and Virabhadra, 23 ff. Anantavirya, K., 41 ff.; seduces Renuka, 45. Andhaka, death of, 112.

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386 INDEX OF NAMES AND SUBJECTS Argas (part of the canon), 347. Anjana = Anjanasundari, 166, et passim. Anjanasundari (mother of Hanumat), story of, 161 ff.; previous birth of, 173. Aukusa = Madanankusa, 322, et passim. antimony, color of, 107. Aparajita, (mother of Rama), 190, et passim. Aparajita, (palace in highest heaven), 353. Apatas (tribe of Mecchas), 5, 363, 366. Aranatha, T. and C., previous incarnations of, II; parents of, 12; birth of, 12; color of, 13; sign of, 13; conquest of Bharata by, 14; initiation of, 14; omniscience of, 15; $asanadevatas of, 18; congregation of, 35; emancipation of, 35; age of, 35; interval of, 36. Ardhabarbaras, 198; kings of, 198 f. ardhacakrin = Vasudeva, 39. Arnavavarta (V.'s bow), 203, 308. arrows, fire-tipped and worm-tipped, 308. Arunagrama, village, 224. Arya (nun), 342. Aryika= Arya, 339. Asaliska) (a vidya), 154 ff., 263. Asanivega, Vidyadhara, III ff. ascetic-brothers, seven, 311 ff. asoka (Saraca Indica), 6. astrology, favorable, 175. Asvakini= Asvini, 354. asvattha (Ficus religiosa, the sacred fig tree), 130 n. Asvavabodha, city, 87. Asvayuj (Malli's naksatra), 54, 66. Asvini (Nami's naksatra), 356, 357, 361. Asvins, 152, 321. Ativirya, K., fights with Bharata, 229 f., Atreyi (ika), nun, 75 f. attitudes, mental, 83 f. Avalokani (a vidya), 243. Avalokinya, 288, App. I. Avanti, city, 217, et passim, Avanti, country, 216. Avarta (province in Videha), 1. avasarpini (the period of decrease; the falling of the wheel of time), 80. axe, magic art of, 44. Ayodhya, 193, et passim,

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INDEX OF NAMES AND SUBJECTS - 387 Bahubali, 328. Bahurupa(ini), (a vidya), 293, 294, 296. bakula (Mimusops elengi = medlar), 269, 356. Bala (sasanadevata of Kunthu), 9. Bali, P., previous birth of, 37; parents of, 37; age of, 37; death of, 39. banyan tree, 43, n. 152, 66, 225. Barbarakula, 108. barbarian kings, names of, 323, 324. bathing-ceremony, 58, 1. 43. bath-water, power of virgin's, 290, 309. bath-water of T., importance of, 205. battle, description of, III, 115, 131, 158, 200, 250, 270, 277, 327. bee, habits of, 359, n. 212. Bhamandala (Sita's brother), previous births of, 195 ff.; kidnaping of, 197; rescued by Candragati, 198; reunion with family, 206; previous births of, 336 ff.; death of, 342. Bhanukarna = Kumbhakarna, 117. Bharata (Rama's half-brother), birth of, 195; accepts throne, 216; previous births of, 304; initiation and emancipation of, 306. Bharata (province in Videhas), 72, 353, n. 208. Bhima, Indra, 117. Burgukaccha, city, 87.. Bhrkuti (sasanadevata of Nami), 360. Bhuvanalatkara, Ravana's elephant, 126, 158. bhut (ghost, ghoul), 149. Bibhisana, Ravana's brother, 117; acquires vidyas, 119 ff.; remonstrates with Ravana, 255 f.; leaves Ravana for Rama, 274 f.; receives Lanka, 275; fights for Rama, 282 f.; grief for Ravana, 297; previous births of, 336 ff.; initiation of, 347. bimba (Cephalandra indica), 59. birth-nuclei, eighty-four lacs of, 8. black market in meat, 188. body, description of interior of, 65; elements of, 65. bows, test by, 203 f.; description of, 204. Brahmaloka, (a heaven), 35 et passim. Brahmans, destruction of, 47. Bphaspati, 45. broom of monks, 239, n. 159. Caitya-tree (sacred tree), 6, 15, 66, 82. cakra (disc-weapon of Vasudevas, Prativasudevas, and cakravartins), made of teeth, 47; powerless against relatives, 328, cakrabhpt = cakravartin, 37, et passim.

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388 cakradhara cakradharin INDEX OF NAMES AND SUBJECTS cakravartin, 362. cakravartin, 96. Cakrapura, city, 6, 38. cakravaka (i) (ruddy goose), result from sight of, 167; miserable from separation from mate, 30, 264, 288, 320. cakravartin (ruler of six-part Bharata), 47, et passim. cakrin cakravartin, 14, et passim. Camara, Indra, 152, 307, 309. Campa, city, 57, 72. campaka (Michelia campaka), 5. Candrahasa, sword, 122, 132. Candranakha (Ravana's sister), 117, 240; abduction of, 129; infatuated with Rama, 241; demands revenge for son's death, 242. Candrarasmi (Valin's son), 133, 250, 251. Candrodara, K., 129, n. 105, 130. change of color, by pills, 20, 29, 33. change of form, 19, 31; by vidya, 137. chariot-procession, religious, 98. chastity, eighteen kinds of, 13. chauri (fly-whisk), 350. Citrakuta, mt., 216. city created by Yaksas, 225. Coksa, non-Jain nun, 60 ff. color, change of, by pill, 20, 29, 33; note on, n. 42. color of antimony, 107. color of B., 38, 50, 193; of P., 37; of V., 38, 50, 194. color of tamala, 80, 265. color of T., 3, 13, 54, 80, 354. comparisons, 1, 2, 12, 13, 19, 24, 27, 58, 59, 66, 73, 75, 79, 96, 101, 125, 126, 131, 132, 135, 138, 167, 189, 292, 295, 353. congregation, of Kunthu, 9; of Aranatha, 35; of Malli, 70; of Munisuvrata, 88; of Nami, 300 f. conversation, motif of overheard, 43, 163. courtesan, cause of theft, 218. co-wives, plot of, 314. co-wives, plot to throw one among, 61 f. crane, symbol of deceit, 98. Dabhrasthala, city, 190. Dadhimukha, 262. Dandakaranya, 237, 240, 241. darbha (Poa cynosuroides), 61, n. 46. darkness, description of, 264 f.

Page #424
INDEX OF NAMES AND SUBJECTS : 389 Dasagriva = Ravana, 123, et passim. Dasakandhara = Ravana, 123, et passim. Dasakantha = Ravana, 130, et passim. Dasamauli = Ravana, 123, et passim. Dasamukha = Ravana, 117, et passim; origin of name, 117. Dasanana = Ravana, 127, et passim. * Dasangapura, city, 217 ff. Dasaratha, K., 189, et passim; wives of, 190, 192; plan to kill him, 190 f.; retires to Rajagrha, 192; returns to Ayodhya, 194; previous births of, 207 f.; successor to, 209 ff.; initiation of, 216. Dasarathi - Bharata, 220. Dasasya = Rayana, 152, et passim. Dasavadana = Ravana, 161, et passim. Dasavaktra = Ravana, 272, et passim. Datta, V., previous births of, 49; birth of, 50; fight with Prahlada, 50; age of, 51, n. 36; death of, 51; went to hell, 51. delusion, 17, 1. 16. Desabhusana, muni, story of, 233 ff.; 304. devadusya (fine cloth), 139. Devaramana, garden of Lanka, 245; destruction of, 269. Devi, queen, 12. Dharana, 52; next birth of, 57. Dharana, Indra of the Nagas, 135, 285, 309. Dharini (sasanadevata of Ara), 18. dharma (doctrine of religion and behavior, especially Jain), 2, et passim. dharma, layman's, 358 ff., n. 210; sources of, 60, 61. Dikkumaris, fifty-six, 3, 13, 55, 80, 354. disease created by god, 149, 289, 309, 311. dispute, between Brahman and Jain adherents, 40; over meaning of aja, 145. dough-cock, test by, 143. dream, 52, 89, 116, 117, 313. dreams, four, 38, 50, 193; fourteen, 3, 13, 46, 54, 80, 89, 354, 362, :: 365; seven, 38, 50, 193. Durlangha, city, capture of, 154. durva (Dactylon Cynodon), 193. dvega (hate), 16. Earrings, story of, 57, 59; 218, 221. eight qualities of intelligence, 84, n. 72. eighteen faults, 13. eighteen kinds of chastity, 13. elements, seven, 65.

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390 INDEX OF NAMES AND SUBJECTS emancipation, of Kunthu, 10; of Aranatha, 35; of Malli, 71; of Muni suvrata, 88; of Naminatha, 361. enemies, inner, 83. enemies, outer, 83. eye, twitching of, 248, 315, 370. Fasts, acquire sword, 122, father, slaying of, n. 12I. faults, eighteen, 13, n. 12; source of all, 17; three, 17. festival, description of, 193. five divine things, 6, 15, 82, 348, 356. five fires, 304, n. 189. five magic instruments, 147, n. 118, 188. five means of slaughter, 91, 369. five ordeals, 331. five Supreme Ones, 255, 332, 337. flash, hot, 160, n. 131. flesh, eating of human, 188. flying with legs, 311. food, four kinds of, 68; not to be eaten at night, 336; discarded food lawful, 348, n. 204. forest, description of, 119, 170. four dreams, 38, 50, 193. four kinds of food, 68. fourfold dharma, 7. fourfold hero, 72. fourteen dreams, 3, 13, 46, 54, 80, 89, 354, 362, 365. fourteen jewels, 7, 14, 96, 362, 365 f. frog, symbol of contemptibility, 20; of ignorance, 125; of weakness, 281. futility, examples of, 346. Gambhira, river, 214. ganabhrt = ganadhara, 8. ganadhara (head-disciple of T.), 20. Gandha = Jatayus, 237. gandhara (scale), 101. Gandhari (sasanadeyata of Nami), 360. Gandharya (sasanadevata of Kunthu), 9. garden, description of, 5, 14, 15, 66, 74, 81, 269, 314, 349, 356. garuda (mythical bird, enemy of snakes), contrasted with vulture, 135; snakes overcome by, 284. Garuda (mythical chief of birds, vehicle of V.), 100, 272, 283.

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INDEX OF NAMES AND SUBJECTS Garudastha Vasudeva, 286. Garudi (a vidya), 283. ghatikarmas (destructive karmas), 82. ghi (clarified butter), 86. gifts, 227, 283. goat, sacrifice of, n. 117. gold from iron, 293, n. 185. gorocana, yellow orpiment, II. Gosava, 149, n. 120. Graiveyaka, (a super-heaven), 12, 207. gramaraga (melody type), 135; some names of, 357. Guhyakas, attendants of Kubera, 217, n. 152. gunasthana (stage of spiritual development), 357, 360. guru (spiritual guide), 84, et passim; service to, 358, n. 211; witness to oath, 254. Hansa (1) (a kind of swan or goose), does not like rain, 89, n. 76; separates milk and water, 146; vehicle of a sasanadevata, 9, 360. Hansadvipa, 272, 276. Hanumat, previous births of, 172 f.; birth of, 174; names of, 175 f.; aids Ravana, 180; wives of, 181; sent to obtain news of Sita, 260 ff.; fights his grandfather, Mahendra, 261; meets Sita, 267 ff.; meeting with Ravana, 270 ff.; returns to Rama, 272; his part in battle, 279 ff.; previous births of, emancipation of, 342. Harisena, C., former births of, 362; parents of, 362; birth of, 362; expedition of conquest of, 362 ff.; age of, 364; emancipation of, 364. Harivansa, origin of, 73 ff. Harivarsa, inviolability of, 77. Hastinapura, description of, 2, 12, 41 ff., 89 ff. Hastinapura, 59. hate, sermon on, 16 f. hell, pain in, 351 f. homage, power of formula of, 110, 196, 246, 255, 337. horse, enlightenment of a, 85 f.; with inverted training, 348. 391 horses, 251, App. I. householders' dharma, sermon on, 83 ff.; twelve divisions of, 84; 35 requirements of, 84 f. Ichneumon on hot ground, 30. Indra, K., 113 ff.; imitation of god Indra, 113 f.; defeated by Ravana, 159. Indrajit (son of Ravana), 124, et passim; previous births of, 298; initiation of, 299.

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392 INDEX OF NAMES AND SUBJECTS intelligence, eight qualities of, 84, n. 72. Isana (a heaven), 338. Jamadagni, story of, and Parasurama, 41 ff.; death of, 46. Jambumalin (son of Ravana), 280. Janaka, K., Sita's father, 182; plan to kill him, 190 f. Janaki = Sita, 200, et passim. jasmine, season of blooming, 66, 66 n. Jatayus, story of, 237 ff.; description of, 237; wounded, 244; death of, 246; visits Rama as god, 345. Jaya, C., former births of, 365; parents of, 365; expedition of conquest, 366; initiation of, 367; age of, 367; emancipation of, 367. Jayabhusana, muni, story of, 332 f.; initiates Sita, 334; narrates former births of leading characters, 336 ff. jewels, fourteen of C., 7, 14, 96, 362, 365 f. jewels, three, 7. jiva (a soul whose individuality is preserved through successive births), 17 in., et passim. joy, signs of, 207. Jsmbhakas (gods who supply money to T.), 66, 151, 356. jujube, 15, n. 15. jump missed by tiger, 254, n. 164. Kadamba (Nauclea cadamba), 356. Kaikasi (mother of Ravana), 116. Kaikeyi (mother of Bharata), 191; acts as charioteer for Dasaratha, 192; receives boon, 192; birth of Bharata, 195: claims throne for Bharata, 209; remorse of, 214 f.; emancipated, 307. Kaikeyi = Sumitra, 190. Kaka, story of the thief, 223. Kakutstha = Rama, 213, et passim. Kaloda (an ocean), 50. kalpa tree (wish-granting tree), 72. kalyana, important occasion in life of T., 4, n. 5. Kalyanamala(7), story of, 221 ff. Kamalasankula, city, 190. Kambudvipa, 258. Kampilya, city, 35, 60, 362. Kapila, story of, 224 ff. Kapis = Vanaras, 128, et passim. karma (past actions), result of, 161, 173, 178; ripening of, 343; ladder of destruction of, 349. karma, woman-inclination, 53.

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INDEX OF NAMES AND SUBJECTS 393 karnikara (Pterospermum acerifolium), 74. Kartika, merchant, story of, 87. katha, definition of, 32. Kausalya = Aparajita, 211, et passim. Kausambi, city, 73. kayotsarga (a posture for meditation), 217. Ketu, 277, n. 178. kevalin (an omniscient), 236. Khadgi, city, I. Khandaprapata(cave), 5, 363, 366. Khara (brother-in-law of Rayana), 129, et passim; receives Patalalarka, . 129. kidnaping, 37, 95, 108, 129, 196, 197, 202, 241, 244, 294. kilbisaka, god, 77, n. 63. kings awakened by pleasing device, 290. Kiratas, Mlecchas, 367. Kirtidhara, K., story of, 184; his son concealed, 184. Kirtidhavala, K., Raksaka, 107 ff. Kiskindha, capital of Vanaradvipa, 109, 127, et passim. Kiskindha, mt., 109. Kiskindhapura, 113. Kiskindhi, K., III; mt. = Mt. Kiskindha, 112. knowledge, mind-reading, 6, 15, 66, 356. Kotisila, lifted by V., 39, 51, 259. Krauncarava, river, 240. Krtamala (ka), god, 5, 363, 366. Ketanta = Kstantavadana, 317, et passim. Kftanta = Yama, 343. Kftantavadana, Rama's general, 317, et passim; acts as charioteer 327; stakes initiation, 340; visits Rama as god, 346. Kftavirya, K., 44 f. Krttika (Kunthu's naksatra), 3, 6, 10. ksatriyas (warrior-caste), destruction of, 46; family-religion of, 183. Ksema, city, 338, Ksemanjali, city, 232. Ksirakadamba, guru, 143 ff. Ksiroda (an ocean), 50. Kubarapura, city, 222. Kubera (sasanadevata of Malli), 70. Kulabhusana, muni, story of, 233 ff. Kulankara, K., poisoned by his wife, 305. Kumbhakarakata, city, 237 ff. JTJ.

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394 INDEX OF NAMES AND SUBJECTS Kumbhakarna (brother of Ravana), 117; acquires vidyas, 119 ff.; marriage of, 124; in battle, 280 ff.; initiation of, 299. Kunthu, T. and C., previous births of, I f.; parents of, 2; birth of, 3; sign of, 3; color of, 3; conquest of Bharata by, 4; initiation of, 5 f.; omniscience of, 6; sasanadevatas of, 9; congregation of, 9; emanci pation of, 10; age of, 10; interval, 10. kunthu, heap of jewels, 4. kutatana (musical term), 23, n. 20. Labdhis (magic powers), not to be used, 98; may be used, 99. lac, a hundred thousand, 53, et passim. Laksmana, V., birth of, 194; takes part in bow-contest, 204; follows Rama to forest, 213 ff.; lifts Kotisila, 259; receives weapons from gods, 283; wounded by Ravana, 286; cure of, 289 ff.; consecration as Vasudeva, 307; household of, 313; 250 sons of, 313; previous births of, 336 ff.; death of, 343; Rama's grief, 344; age of, 347; future births of, 350; his life in hell, 351 f. Lanka, capital of Raksodvipa, 107, et passim; founded by Ghanavahana, 107; ruled by Sukesa, III; ruled by enemy, Nirghata, 112; recovered by Malin, 1I3; ruled by enemy, Vaisramana, 115; recovered by Ravana, 126; given to Bibhisana, 275, 300. lavali (Artobotrys), 6. Lavana = Anangalavana, 322, et passim. lion's-roar, false, 243. lodh (Symplocos racemosa), 15. Lokantikas (gods), 5, 14, 66, 81, 356. lokapala (guardian of a quarter of the world), 38. love, sermon on, 16 f. Madanankusason of Rama and Sita, 321 ff.; goes to fight Rama, 325; meets Rama, 326 ff.; previous births of, 340; initiation and emanci pation of, 344. Madhu, mt., 113. Madhu, prince of Mathura, 152 ff. Madyangas (wishing-trees), 189, n. 145. Magadha, tirtha, 4, 362, 363, 366. magic art, 44; forgotten, 44. magic powers, 99. Mahabala (previous birth of Malli), 52; six childhood-friends of, 52; initiation of, 53; deceit of, 53. Mahakala (depraved Asura), story of, 147 ff. Mahalocana (Iord of Garudas), 230, 283.

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INDEX OF NAMES AND SUBJECTS 395 Mahapadma, C., previous births, 89; birth of, 89; voluntary exile of, 92; return as C., 96; age of, 102; emancipation of, 103. Mahapura, city, 188. Mahasukra (a heaven), 41, 208. mahavidya (powerful vidya, q.v.), 116. Mahendra, city, 162 ff.; 261. Mahendra (a heaven), 37, 110. Mahendra, mt., 261. Mahismati, city, 138. Maithila Janaka, 191, et passim. Sita, 213, et passim. Maithili = makara (sea-animal), 278. Malin, 113; k. of Lanka, 113; fight between him and Indra, 114; death of, 115, 279. Mallinatha, T., previous births of, 52 f.; parents of, 53; birth of, 54; sign and color of, 54; naming of, 55; tricks her suitors, 62 ff.; initiation of, 66; omniscience of, 66; congregation of, 70; age of, 71; emancipation of, 71; interval, 71. Malyavat, 113. Mamata, 45. Mandodari, wife of Ravana, 122, et passim; attempts to seduce Sita, 254, 267; abduction of, 294; takes initiation, 299. mango tree, 15. Manogamini (a vidya), 262. marala (i), (swan), 79, 93. Marica (a Raksasa), 129. Marutta, K., 141 ff. Mathura, conquest of, 152 ff.; 307 ff. Maya (a Vidyadhara), Ravana's father-in-law, 122, 129. meditation, efforts to disturb, 120. Megharatha (tirtha), 300. Meghavahana, founder of the Raksas-line, 118. Meghavahana (son of Ravana), 124, et passim; previous births of, 298; initiation of, 299. merchants, names of, Sagaradatta, 18 ff.; Rsabhadatta, 19 ff.; Sankha, 21 ff.; Padmaruci, 337 f. messenger-deity, 9, 18, 70, 85, 239, 360. messenger-goddess, 91, n. 77. missiles, magic, 124, 132, 280, 281, 285. Mithila, 53 ff., 182 ff.; description of, 353 ff. Mlecchas, 5, 47, 199, et passim. moksa (emancipation), 7. monkey-insignia, 109.

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396 Monkeys, origin of name of-for Vidyadharas, 109. monkeys, protection of, 109. moonrise, description of, 265. mother, slaying of, n. 121. mucukunda (Pterospermum), 15. Mudita, story of, 234 ff. muni (monk), 43. Munisuvrata, T., previous incarnations of, 72; parents of, 79; birth of, 80; initiation of, 81; omniscience of, 82; congregations of, 88; age of, 88; emancipation of, 88; interval of, 88. musandhi (club), 9, n. 8. INDEX OF NAMES AND SUBJECTS Nagapasa (magic noose), 270, 271, 282. Nagas, statues of, 56. Naisarpa (name of a treasure), 5, 366. Nala, village, 234. Nalakubara, Dikpala, capture of, 154. namaskara (formula of homage to the Fire Supreme Ones), recitation of, 110, 319; power of, 110, 196. name, origin of, 4, 14, 45, 46, 55, 81, 102, 109, 117, 134, 175, 176, 240, 355. Nami, T., previous births of, 353; parents of, 354; birth of, 354; mark of, 354; color of, 354; reason for name, 355; king, 356; initiation of, 356; omniscience of, 357; sasanadevatas of, 360; congregation of, 360; emancipation, age, interval of, 361. Namuci, minister, story of-and Visnukumara, 90 ff. Nandana, B., previous births of, 49; birth of, 50; age of, 51; death of, 51; emancipation of, 51. nandyavarta (an auspicious diagram), 14. Narada, story of, 141 ff.; tells origin of animal-sacrifices, 143 ff.; birth of, 151; description of, 151 f., 201; warns Dasaratha and Janaka, 190, 191; seized by Sita's guards, 201; instigates Bhamandala to court Sita, 201; recalls Rama from Lanka, 301; incites Laksmana to marry, 313; narrates lineage of Sita's sons, 323;- Sita's recent story, 328; at Sita's ordeal, 331, 333. Naradatta (sasanadevata of Munisuvrata), 85. Narapura, city, 362. Narayana Laksmana, 194, et passim. Narmada, river, 223, 301. Natyamala (god), 5, 363, 366. necklace, belonging to Ravana's family, 117. Nemikakostaka, city, 43. nidana (wish for reward of penance), 37. Nilaguha, garden, 81.

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INDEX OF NAMES AND SUBJECTS 397 Nirghata, made K. of Larka, 112. nirgundi (Vitex negundo), 6. nirvana (emancipation), 8. notes, seven, 135. nun, mendicant, 60, n. 122, 170, n. 136; as go-between, 75 f., n. 61. Oath, 43, 232. oblations, exchange of, 44. omens, eight kinds of, 321, n. 185; unfavorable, 110, 114, 223, 248, 315, App. I. ordeal, of Sita, 329 ff.; five kinds of, 331; ten kinds of, n. 200. Padma = Rama, 193, et passim, Padmanabha = Rama, 327. Padmaratha, devout Jain, story of, 42. Padmaruci, devout layman, story of, 337 f. Padmini, city, 234. Padminikhanda, city, 28. painter, punishment of, 60. painting, art of, 22; skill in, 59. Palaka, cruel Brahman, 238 ff. palya = palyopama, 36. palyopama (an inestimable period of time), 10. Pancajanya (the Vi's conch), 39, 51. Paramadharmikas, demons, 127, 11, 103, 150, 351. Parasurama, birth of, 44; origin of name, 45; kills Anantavirya, 45; destroys ksatriyas, 46; death of, 47. Pariyatra = Vindhya, 214. partridge, talking by, 67, n. 56, 369. Parvataka, instigator of evil practices, 143 ff.; his corrupt teaching, 149 ff. Patalalanka, possession of Lanka, retreat by Raksasas to, 112, 115; ruled by Candrodara, 129; given to Khara, 129; 240, 247; given to Viradha, 307. Pausna = Revati, 15, 35. Pavana = Pavananjaya, 166, et passim. Pavananjaya (father of Hanumat), story of--and Anjanasundari, 162 ff.; attempted suicide of, 177; reunion with wife, 179. pearls from rain-water, 144, 183, n. 141. penance, fool's 77. penance, fruit of, 89, 290. penance, sixth part of, 99, n. 85, 369. penance, vain, 335.

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398 phalini (Aglaia odoratissima ?), 15. picture, device of a, 60, 95, 201, 313, 337; enlightenment from, 337. pill changes color, 20, 29, 33; form, 19. Pisaca (demon), 76, 225, 255. Pisces, Saturn in, favorable, 175; unfavorable, 273. posture, lotus-, 360. postures, 240, 349, n. 205. Potana, city, 37. power, three divisions of king's, I, 157, n. 126. powers, magic, of Valin, 132. Prabhasa, tirtha, 4, 363, 366. Prabhava, story of, 152 ff. Prahasita, friend of Pavananjaya, 163 ff. Prahlada, P., birth of, 49; fight with Datta, 50; death of, 51. Pranata (a heaven), 72, 79. Prasvapana (magic missile), 124. Pratarani (a vidya), 249. pratima (statuesque posture of meditation), 6. Pratisurya (uncle of Hanumat's mother), 174 ff. pregnancy-whim, 55, 113, 314, 317. prestige, loss of, 160. Priyadarsana, story of, and Virabhadra, 18 ff. Prstharaksita (tirtha), 301. INDEX OF NAMES AND SUBJECTS puja (ceremony of worship), eightfold, 135. Pundarikapura, 319 ff.; 325. punnaga (Calophyllum inophyllum), 15. Purana, 52; next birth of, 58. Purusapundarika, V., previous birth of, 37; parents of, 38; birth of, 38; fight with Bali, 39; age, 40; went to hell, 40. purva (8,400,0002 years), 53. purvas (lost part of canon), 9. Puskaravarta (clouds at end of world), 158. Puspaka (Ravana's car), 243. = Rama, 200, et passim. Raghava Dasaratha, 192. Raghava Raghudvaha Laksmana 301, et passim. Raghudvaha Rama, 219, et passim. Rahu, 277, n. 178. Rajagrha, description of, 79, 192, 365. rajahansa (a kind of swan or flamingo), 2. Rajapura, city, 15, 141. Rajendra, city, 39. = - =

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INDEX OF NAMES AND SUBJECTS 399 rajju (an inestimable distance), 347. Raksodvipa, 107 ff. Rama, B., lineage of, 182 ff.; parents of, 189 f.; birth of, 193; aids Janaka and wins Sita, 199 ff., retreats to forest, 210 ff.; life in forest, 217 ff.; invades Lanka, 273 ff.; battle with Ravana, 276 ff.; receives weapons from gods, 283; reunion with Sita, 299 f.; return to Ayodhya, 301 f.; household of, 313; orders Sita abandoned, 315; meets his sons in battle, 326; grief at Laksmana's death, 344 ff.; initiation of, 347; omniscience of, 350; emancipation of, 352; age of, 352. Ramagiri, 236. Rathanupura, city on Vaitadhya, III. Ratnajatin, witness to Sita's kidnaping, 244, 258, 259, 307. Ratnapura, city, 21, 306. Ratnasravas (son of Sumalin), 115; father of Ravana, 116. Rayana, lineage of, 107 ff.; birth of, 117; lifts necklace, 117; age of, 117; acquires vidyas, 119 ff.; marriage of, 123; sons of, 124; takes Laika, 125 f.; rescues his vassals, 127; fight with Valin, 131 f.; lifts Astapada, 134; punished by Valin, 134; origin of name of, 134; conquests of, 137 ff.; kidnaps Sita, 244; battle with Rama's forces, 276 ff.; his army, 276; death and funeral of, 296; future births of, 350 ff. Repuka (wife of Jamadagni), story of, 43 ff. Reva, river, 137. Revati (Aranatha's naksatra), 13, 15. Rgveda, 145, n. 123. ribbon, wedding-, 183, n. 140. ring, as token, 169, 170, 260, 267; trick by, 218. Rksarajas, 113. Rsabhadatta, merchant, 19 ff. Rsabhakuta, mt., 5, 363, 366. fsi (sage), 152. Sacrifices, origin of animal-, 143 ff.; stopped by Ravana, 142; Jain interpretation of Vedic-, 142. sacrifices, human, 151. sadhu (monk), 42 h, et passim. Sahasagati, K., 136, et passim; 249 ff.; fight with Sugriva, 250; killed by Rama, 253 Sahasramravana (garden), description of, 5, 14, 15, 66, 356. Sahasrara (a heaven), 37, et passim. Sahasrara, K., 113. sailesi (highest degree of meditation), 342. Saketa = Ayodhya, 56, 189, et passim. Sakra, five-fold, 3; performs birth-rites, 3. 26

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400 INDEX OF NAMES AND SUBJECTS Salilavati, province in Videha, 52. samavasarana (preaching hall), 6, 7, 15, 18, 66, 82, 85, 357. Sambuka (son of Candranakha), performs penance, 240; killed by Laksmana, 241. A sami (Prosopis spicigera or Mimosa Suma), 130, 11. 107. samlekhana (a fast unto death), 53. Sammeta, mt., 10, 35, 71, 88, 361. Samudravarta = Arnavavarta, 308. samya (tranquillity), sermon on, 67. Sanatkumara (a heaven), 308. sandal tree and serpents, 64, 219, 270. Sani, 205, 8, 150. santinatha, 293, 294. saphara (a kind of fish), 137.: sarabha (mythic animal), clouds attack, 139; symbol of power, 156, 282; : destroys lions, 174; destroys elephants, 200. Sarvarthasiddha (highest heavenly palace), 2. sasanadevata (messenger-deity), 9, 18, 70, 85, n. 77, 360. Sastra (authoritative treatise), 258. Satrughna (Rama's half-brother), birth of, 195; chooses Mathura, 307; former births of, 309; initiation of, 347. Saturn, 1. 150, 175, 273. Saudharma (a heaven), 49. Saumitra = Laksmana, 204. Saumitri = Laksmana, 212, et passim. Sautramani, 149, n. 119. Semusi (a vidya), 137. sephali (Nyctanthes Arbontristis), blossoms of, 265. sermon, on purity of mind, 8; on raga and dvesa, 16; on samya, 67; on dharma, 83 ff.; on layman's dharma, 358. serpent saved from burning, 304, n. 190. serpent-nooses, 357. serpents and sandal tree, 64, 219, 270. seven ascetic-brothers, 311 ff. seven dreams, 38, 50, 193. seven elements of body, 65.. seven notes, 135. sheth, 18, siddhaputra (advanced layman), 42, n. 28. Siddhartha (tutor of Sita's sons), 321 ff., 328, 331, 340. sign of T., 3, 13, 54, 80, 354 Silapura, city, 49. Sindhusadana, city, 93. 26B

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INDEX OF NAMES AND SUBJECTS 401 sinduvara (Vitex negundo ?), 82, n. 65. Sinhala, 108. Sinhaninada (a forest), 317, 320. Sinhaninada (a vidya), 283. Sinhayaha, K., I. Sinhika, queen, successful in war, disowned by husband, Sinhodara, King of Avanti, 217 ff. sirisa (Albizzia lebbek), 341. Sita, river, II. Sita, wife of Rama, previous births of, 195 ff., 336 ff.; birth of, 197; meaning of name of, 198; contest for, 203 f.; follows Rama to forest, 211; kidnaped, 244 ff.; search for, 257 ff.; meeting with Hanumat, 267 ff.; reunion with Rama, 299 f.; return to Ayodhya, 301 f.; plot against her, 314 f.; exile of, 315 ff.; rescue by Vajrajangha, 320 f.; ordeal of, 329 ff.; initiation of, 334; death of, 341; attempts as god to seduce Rama, 349 f.; future births of, 351; visits Laksmana in hell, 351 f. Sitendra (Sita as god), tries to seduce Rama, 349 ff.; visits Laksmana in hell, 351 f. Skandaka, prince, took vow, 238; caught by trickery, 238; crushed to death, 239; nidana of, 239. slander, of Sita, 315 ff.; devotion of people to, 317; result of, 339. slaughter, five means of, 91, 369. smelling head, 299, n. 187.. sneeze, unblocked by sun, 252, n. 163. Sodasa, K., fond of meat, 187; ate human flesh, 188; dethroned, converted, chosen king-788; became mendicant, 189. songs, auspicious, 183, n. 139. sorcery, 343. sparrows, device of conversation of, 43. spear, magic, 152, 285, 291, 307, 308, 309. spears, test by, for marriage, 232. spider, caught in its web, 67, n. 56. Sravana (Munisuvrata's naksatra), 80, 82, 88. Sravasti, city, 58, 237. sresthin, 1. 18. Sri, queen, 2. Srikantha (founder of Vanara-line), 107 ff. Srinagara, city, 89. Grisaila = Hanumat, 176, 270. Srivatsa (an auspicious mark on the breast), 78. statue, device of a, 62 ff., 191; procession of, 92, 98; penalty of disrespect to Arhat's, 173; power of Arhat's, 312.

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402 INDEX OF NAMES AND SUBJECTS statues, wish-granting, 56. steps, story of three, IOI. sthana (ka) (a practice that results in future birth as T.), 2. storm at sea, 27. stuti (a hymn of praise), 3, 7, 13, 16, 55, 67, 80, 83, 293, 355, 357. Subhuma, C., previous birth of, 41; parents of, 45; birth of, 46; kills Parasurama, 47; destroys Brahmans, 47; age of, 48; death of, 48; went to hell, 48, succession to throne of Ayodhya, 209 ff. Sudarsana (cakra), 155.. Sudarsana, K., 12. Sudharma (assembly-hall of gods), 300. sugar-cane, purple, 14, n. 14, 66. Sugriva (brother of Valin), 129, et passim; becomes king of Kiskindha, 132; defeated by Sahasagati, 251; joins Rama, 252; restored to Kiskindha, 253; in battle, 280 ff.; initiation of, 347. suicide, attempted, 153, 177, 205, 228. Sukesa, K. of Lanka, III ff.; sons of, 113. Sukosala, K., story of, 184. Sukra (seventh heaven), 365. Sulasa, responsible for corrupt teaching, 147 ff. Sumalin, 113, 115, n. 180. Sumitra (mother of Laksmana), 190. Sumukha, K., story of, and Vanamala, 73 f. sun and sneeze, 252, 11. 163. sunrise, description of, 266. sunset, description of, 264. supernatural powers of T., thirty-four, 357. supernatural powers of T's speech, thirty-five, 357. Suprabha (mother of Satrughna), 190. Supreme Ones, five, 255, 332, 337. Sura, king, 2, 4 suri = acarya, 90. Surpanakha = Candranakha, 117. Suryahasa (sword), 240, 241. Susima, city, 49. Suvrata, acarya, 90 ff. Suvrata (son of Munisuvrata), 81. Suvrata Svamin = Munisuvrata, 107. Svarnadri = Meru, 154. Svati, 183. Svayambhuramana (an ocean), 38. Svayamprabha, city of Ravana, 122.

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INDEX OF NAMES AND SUBJECTS 403 svayamvara (assembly for a girl to choose a husband), of Sulasa, 147 f.; of Kaikeyi, 191 f.; of Sita, 203 f. Tamala (Garcinia xanthochymus), color of, 80, 265... Tamista (cave), 5, 363, 366. Tamralipti, city, 19. tana ( melodic figure), 23, n. 20. Tapi, river, 224. Tara (wife of Sugriva), 136; infatuation of Sahasagati for, 137; 249 ff. Tarksyas = Suparnas, 309. Tarksyastha, 296. teeth, transformation of, 47. thief, rescue of, 224, 310. three divisions of king's power, I, n. 1, 157, n. 126. three faults, 17. three jewels, 7. three steps, 101. throne, crystal, origin of, 144; destruction of, 147. titaka (ornamental mark), II, 49, 67. tilaka (Clerodendrum phlomoides), 6. tirtha (congregation), 355. 362. tirtha (sacred place), 54. tirthakara = tirthakft, 351. t. (Tirthankara), 41. tirthanatha = tirthakrt, 13. tortoise, in sacrifice, 150, n. 122. tranquillity, sermon on, 67 ff. transformation by pills, 19, 20, 29, 33. treasures, nine, 5, 363, 366. trees, names of, 5, 6, 15, 66, 74, 81, 82, 269, 314, 349, 356. trickery, 148, 191, 218, 230, 238, 241, 243, 249, 309, 343. Trivikrama, 102. truth-declaration, 187, 332, App. I. Udita, story of, 234, ff. Uparambha, treacherous wife, 155. Utathya, 45. Vahnikumara (a god of Lower World), 154. Vaijayanta (a heavenly palace), 53. Vairotya (sasanadevata of Malli), 70. Vaisramana (= Vaisravana), K. of Lanka, 115. Vaisravana, K. of Lanka, 118, et passim.

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404 INDEX OF NAMES AND SUBJECTS Vaisravana, 52; next birth of, 59. Vajrajangha, K., rescuer of Sita, 319 ff. Vajrakarna, K., story of, 217 ff. Vajravarta (Rama's bow), 203; description of, 204, 327, 345. Valin, son of Adityarajas, 128, et passim; becomes k. in Kiskindha, 129; fight with Ravana, 131 f.; carries Ravana, 132; becomes mendicant, 132; omniscience and emancipation of, 136. Vanamala (weaver's wife), story of, 73 ff. Vanamala, queen, story of, 153. Vanamala, princess, story of, 227 ff.; attempts suicide, 228. Vanaradvipa, 108 ff. Vanaras, origin of name of-for Vidyadharas, 109. Vansasaila, mt., 233. Vansasthala, city, 233. varada (boon-granting), 360. Varadaman (tirtha), 4, 363, 366. Varanasi, city, 50, 59. Varuna, rebels against Ravana, 165; peace made, 176; attacked and defeated by Ravana, 181, 271. Varuna (sasanadevata of Munisuvrata), 85. Vasantatilaka (friend of Anjanasundari), 163 ff. vasantika (Gaertnera racemosa), 5. Vasu, 52; next birth of, 59. Vasu, K., 143 ff.; death of, 147. Vasupujya, T., 42. Vatsa, country, 73. Vatsa, province in Videha, II. Vedas, three, 91; Jain interpretation of, 142. vedhirasa (liquid for transmuting iron to gold), 294, n. 185. Vegavati (former birth of Sita), story of, 338 f. Velandhara, city and mt., 272. Venudarin, Indra of Suparnas, 309. vetala (goblin), 233. vidya (magic art), eight-syllable, 119; sixteen syllable, 119; acquisition of, 121 f.; one thousand subject to Ravana, 121; subdues sword, 240; destroys another, 244. Vidyudvadana (club of Laksmana), 283. vihara (the tour of a peripatetic monk), 347. Vijayapura, city, 36, 227. Vijayasinha, Vidyadhara, III ff.; fight between him and Kiskindhi, III f.; death of, 112. Vira (a weaver), story of, 73 ff.

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INDEX OF NAMES AND SUBJECTS 405 Virabhadra, story of, and Priyadarsana, 18 ff.; story of-and Ananga sundari, 21 ff.; story of and Ratnaprabha, 29 ff. Viradha (cousin of Valin), 130, et passim; given Patalalanka, 247, 307; acts as Laksmana's charioteer, 327. virginity, power of, 309. Visala, city, 41. Visalya (wife of Laksmana), 290; bath-water of, 290; cures Laksmana, 291; her power lost, 309. Visnukumara, birth of, 89; story of-and Namuci, 90 ff.; initiation of, 97; three steps of, 101; emancipation of, 102. Vitasoka, city, 53. vow, result of broken, 208, vrttaka, definition of, 32. vyanjanadhatu (musical composition), 23, n. 20. Warmth from well-water and banyan trees, 66, n. 53. water, handful of, 128, n. 104, 297. waving of garments, 159, n. 130. weapon, useless against relative, 42, n. 27. weapons, brought to V. and P. by gods, 39, 283. well-born man, characteristic of, 32. wife, treatment of unchaste wife, 170, ff. wishing-trees, 77, 89, n. 145. woman, description of body of, 359; disowned by husband, 187; insignificance of, 153, 292, 316, woman-inclination-karma, result of deceit, 53, 54. Vajnavalkya, Brahman, (former birth of Bibhisana), story of, 336 ff. yaks, 200, n. 149. Yaksa (semi-divine being), 120, et passim. yaksakardama (a fragrant ointment), 2. Yaksendra (sasanadevata of Ara), 18. Yamunodvarta (garden), 74. Yamya (naksatra), 71. yati (monk), 42. yatidharma, monk's way of life, sermon on, 83 ff.; 10 divisions of, 83. yoga (abstract meditation), 8. yogi (ni) (practicer of yoga), 68. yojana (approximately 8 miles), 154.

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INDEX OF SANSKRIT AND PRAKRIT WORDS Agnimukha, 308. agnihotra, 224, 225. aja, 145, 145 n, 146, 147. apriti, 16. abhayada, 360. abhigraha, 371. ambuvaha, 370, ara, 14. arati, 16. ardhacakrin, 39, 40, 51. avasarpini, 80. asoka, 6, 62, 66, 74, 82, 245, 256, 266, 269, 349, 357. asvattha, 130 n. asvamedha, 150 n. katha, 32. kadamba, 356 karpikara, 74. karniratha, 92. kardama, 2. karma, 4, 6, 8, II, 51, 53, 54, 67, 68, 72, 79, 80, 81, 142, 161, 178, 186, 226, 236, 240, 289, 315, 343, 348, 349, 350, 351, 353, 355, 356, 364. kalapurna, 198 n. kalyana, 4. kayotsarga, 133, 185, 217, 233, 236, 262, 359. karana, 369. kilbinaka, 77. kunthu, 4. kunda, 66 n. kutatana, 23, 23 n. krsneksu, 66 n. kevalin, 236. kaivalya, 7 n. kotivedhirasa, 294 n. kaumara, 51 n. ksatriya, 41, 44, 46, 183. Acarya, 86. acaryamusti, 69 n. attavela, 50 11. abhiyogyakarma, 87. amarsausadhi, 237. avaryamusti, 69 n. asanabhiggaha, 358 n. asana, 371. Icchati, 69 n. iyrate, 69 n. Khaqat, 134. khaditi, 134 khalakhala, 333. Utkatika, 349. uttanasaya, 369. upadesasamksepa, 69 n. upamana, 59 n. upameya, 59 a. upaya, 73 n. Ganadhara, 20, 85, 140, 351. ganabhrt, 8, 18, 34, 70, 85. garuda, 38, 50, 100, 135, 200. gandhara, 101. gunasthana, 357, 360. guru, 84, 86, 98, 100, 102, 116, 131, 143, 144, 145, 146, 156, 184, 190, 347, 358, 358 7, 359. Rsi, 141, 152. Katat, 186. katiti, 186.

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INDEX OF SANSKRIT AND PRAKRIT WORDS 407 gosirsa, 291, 293, 297. tana, 23, 23 n. gramaraga, 135, 357. tilaka, 6. tilaka, II,.49, 67. Ghatikarma, tirtha, 54, 300, 301, 363. ghi, 86, I42, tirtha, 355, 362. tirthakara, 351. Cakra, 4, 5, 14, 39, 47, 96, 155, 296, tirthaket, 41, 53, 353, 354. 328, 362, 363, 365. tirthanatha, 13, 351. cakradhara, 362. tulasi, 331 n. cakradharin, 96. tulakoti, 39. cakrabhrt, 37, 48, 363, 364. tratat, 186. cakravartin, 47, 351, 359, 363, 366. tratiti, 186. cakravaka, 320. cakravaki, 30, 167, 264, 288. Darbha, 61, 61 n. cakrin, 14, 41, 56, 93, 97, 340, 362, durva, 193. 363, 365, 366, 367. devadusya, 139. catat, 186. dvesa, 16. catiti, 186. candrika, 314 n. Dhagad, 285. camara, 200 n. dhagiti, 285. camuru, 200 n. dharma, 2, 7, 11, 12, 18, 53, 54, 60, campaka, 5, 82, 269, 349. 61, 77, 83, 84, 85, 86, 90, 132, cusya, 68 n. 140 n, 142, 145, 172, 188, 189, celotksepam, 159 n. 195, 197, 199, 206, 219, 234, 240, caitya, 6, 15, 66, 82. 298, 299, 306, 343, 353, 354, 355. 358. Chaga, 145 n. dharmadvara, 219 ni. dharmalabha, 140, 172. dharmadharma, 331 . dhatu, 65 n. Janaka, 182. jiva, 17 1, 54, 56, 57, 59, 60, 89, " 234, 309, 311, 354, 365. jnanin, 143, 160. Jhalat, 134 jhaliti, 134. Nandyavarta, 13, 14. namaskara, 110, 196, 319. nagapasa, 270, 271, 282. nigoda, 17. nidana, 37, 41, 49, 154, 239, 298, 339, 340. nirgundi, 6. nirvana, 8, 126, 361. Tadat, 134, 281, 285, 351. taditi, 134, 281, 285, 351. tandula, 331 n. tadvelam, 50 n. taptamasa, 331 n. tamas, 264 1. tamala, 80, 265. Pancasuna, 369. patapata, 333. parivrajika, 60 n. 27

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408 INDEX OF SANSKRIT AND PRAKRIT WORDS mesa, 145, 145 n, 146, 147. moksa, 7, 16. moha, 17. paryanka, 349. palya, 36. palyopama, 10. papinah, 69 n. payinah, 69 n. parasavi, 44. pitsmedha, 149, 149 n. punnaga, 15. puspamandapa, 56 n. paja, 13, 80, 135, 137, 138, 139, 140, 154, 158, 173, 194, 203, 230, 241, 293, 314, 315, 358. purva, 53. purva, 9, 35, 70, 88, 360. pratima, 6, 15, 82, IIO, 126, 132, 133, 332, 338, 348, 349, 356. pramada, 12 n. priti, 16. Vaksakardama, 2. yati, 42. yatidharma, 83, 85, 358. yoga, 8. yogi, 68, 78, 191, 201, 288. yogini, 267. yojana, 154, 225, 276, 277. Rajju, 347 rati, 16. raga, 16. rajahansa, 2, 176, 353. Labdhi, 98, 134. lavali, 6, 15. lehya, 68 n. lokapala, 38. Phalini, 15. phala, 331 n. Bakula, 269, 314, 350, 356. Vajrakanda, 174, 174 n. bimba, 59, 137. varada, 360. vayavyasnana, 264 n. Bhiksukl, 170 n. vasantika, 5. bhusandhi, 9 n. vahika, 133, 133 n. vidya, 30, 95, 96, 96 1, 115, 116, Makara, 278. 118, 119, 120, 121, 122, 136, 137, mandalitva, 51 n. 139, 151, 154, 155, 156, 157, 166, mada, 12 n, 304 n. 179, 180, 240, 243, 244, 249, 258, marala, 79, 137, 193. 262, 263, 268, 281, 283, 287, 293, marali, 93. 294, 295, 296. mahavidya, 116. vidyacarana, 99 n. matpmedha, 149. vihara, 347. mucukunda, 15. vetala, 233. muni, 43, 44, 45, 52, 72, 79, 81, 90, vedhirasa, 294. 100, 101, 102, 161, 173, 182, 185, vrttaka, 32. 186, 188, 206, 207, 231, 238, 240, vaivahika, 123 n. 262, 280, 298, 304, 323, 336, 338, | vaisya, 18 n. 339, 340, 347, 359. vyanjanadhatu(ka), 23, 23 n. musandhi, 9. musundbi, 9 n. Sami, 130, 130 n.

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INDEX OF SANSKRIT AND PRAKRIT WORDS. : 409 Sarabha, 139, 156, 174, 200, 276, sadharana, 17 n. 282, 313, 314. sadhu, 42 n, 86, 98, 99, 100, 110, sasanadevata, 9, 18, 70, 85, 910, 131, 195, 196, 207, 219, 221, 226, 360. 233, 237, 238, 239, 263, 309, 359. sastra, 358. samya, 67, 69 n. sirisa, 341, 356. siddhaputra, 42.: sili, 308 1. sinduvara, 82, 82 n. silimukha, 308, 308 n. suri, 90, 97, 99. setha, 18 n.. stuti, 3, 7, 13, 16, 55, 67, 80, 83, sephali, 265. 293, 355, 357. sailesi, 342, 352. striveda, 53 n. Srivatsa, 78. sthana(ka), 2, II, 53, 72, 353. Sresthin, 18 1. - sparsausadhi, 237 n. svayamvara, 108, III, 147, 148, Samlekhana, 53. 149, 160, 191, 192, 203, 204, 209, samyara, II. 341. samatva, 69 n. samavasarana, 6, 7, 15, 18, 66, 67, Hansa, 9, II, 50, 58, 89, 89 n, 95, 82, 85, 357. 146, 256, 333, 360. sagara, 3, 341, 354. harsi, 2, 27, 28.

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ERRATA Page Line 72 75 127 129 I30 135 159 166 For parabari East Uccaissravas 108 brother Valin to the cloud 180 the Sindhu durva Maithala Maithali Maithala Kausilya Citrakuta Ratnajati Arkajati Sinhaninada fire, Read parasavi West Uccaih ravas 103 brothers Valin the garments 130 a river durva Maithila Maithili Maithila Kausalya Citrakuta Ratnajatin Arkajatin Sinhaninada fire. 193 203 204 204 211 216 244 244 283 284 308 308 320 332 349 377 378 gods, Kotisila yaminijani sajjikr To imika utkil utpasya delete comma gods Kotitila yaminijani sajjiks Add 7. 5. 216 6. 2. 179 7. 4. IO 373 373 374

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